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The complete qedushta cycle (colloquially called “yotsrot,” although it is not technically yotsrot but rather qerovot) for Shabbat Sheqalim by Qallir, including all the catenae of verses and repeated refrains often skipped in Ashkenazi practice. Alphabetical texts are translated with alphabetical acrostics.
Note: “The CAUSE” is used to translate the Divine Name YHVH, based on the philosophical idea of God as the Prime Mover and on the interpretation of the Name as a causative form of the copula – “causes to be.” This translation also uses the plural pronouns They/Their/Them to refer to God as a pluralis majestatis, and to avoid the implications of God being assigned a gender. (Find Ibn Ezra’s commentary on Genesis 1:1 for a discussion of the pluralis majestatis when referring to God.) All divine referents (pronouns, epithets, names) are rendered in unicase.
| Source (Hebrew) | Translation (English) |
|---|---|
בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ׃ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב׃ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא אֵל עֶלְיוֹן׃ גּוֹמֵל חֲסָדִים טוֹבִים וְקוֹנֵה הַכֹּל וְזוֹכֵר חַסְדֵי אָבוֹת וּמֵבִיא גוֹאֵל לִבְנֵי בְנֵיהֶם לְמַֽעַן שְׁמוֹ בְּאַהֲבָה׃ מֶֽלֶךְ עוֹזֵר וּמוֹשִֽׁיעַ וּמָגֵן׃ |
Blessed are You, o Cause, our God and God of our ancestors. God of Abraham, God of Isaac, and God of Jacob. The Deity, great and mighty and awesome; the almighty Deity, who well repays kindness, and possesses all, and remembers the kindnesses of ancestors and sends a redeemer to their descendants for Their Name’s sake, in love. Sovereign, Help and Rescue and Shield — |
רשות |
Reshut |
מִסּוֹד חֲכָמִים וּנְבוֹנִים וּמִלֶּֽמֶד דַּֽעַת מְבִינִים אֶפְתְּחָה פִּי בְּשִׁיר וּרְנָנִים לְהוֹדוֹת וּלְהַלֵּל פְּנֵי שׁוֹכֵן מְעוֹנִים׃ |
By the counsel of sages and scholars, and the study of knowledge-understanders, let me open my mouth in song and cheer to thank and praise the countenance of the Dweller on High.[1] This brief reshut was not written by Qallir. It is inserted into the Ashkenazi rite here to justify the practice of inserting piyyutim. |
מגן |
Magen |
אָז מֵאָז זַמּֽוֹתָ בְּכׇל־פֹּֽעַל בְּמִסְפָּר בְּמִשְׁקָל כֹּל לְךָ לְהַעַל גַּֽדְתָּ בְּכֵן לְמָשׁוּי מִמֵּי שַֽׁעַל דַּֽעַת מִפְקַד יֹֽפִי פַּעֲמֵי נָעַל׃ |
As of old You planned all works By number and measure, all Yours to bring. Given that, You told him drawn from palmed waters Data: make census on the beautiful sandal-clad ones.[2] A moniker for Israel. See Song of Songs 7:2. |
הַֽעַל הֵמִֽירוּ כְּבוֹד רֵֽעַ בְּבַֽעַל וְזֶה לְלֹא זֶה פָּצְחוּ בְּמַֽעַל זֻנְּחוּ בַּחֲרוֹן אַף וְנֶֽגֶף וָגַֽעַל חָל בַּעֲדָם חֶֽבֶר וְהַצֳּרִי תַֽעַל׃ |
Exchanging, in revolt, the Friend’s[3] i.e. God, based on the midrashic reading of the language in Song of Songs glory for Ba’al, What is for what isn’t, blathering in apostasy, Zealous rage cast them out, plague overtook them However, their comrade[4] Moses in this case pled for them and balm came. |
טֹֽרַח מַשָּׂאָם הֻגַּד לוֹ שְׂאֵת יׇשְׁרָם לְהָלִיץ תְּלוּי רֹאשׁ לָשֵׂאת כׇּפְרָם פָּץ תֵּת לְאֻמִּים מַשְׂאֵת לְנַטְּלָם לְנַשְּׂאָם בְּכִי תִשָּׂ֞א אֶת׃ |
To suffer their weight and burden, he was told, Justice to advocate for them, so as to lift the head. Crying out: For their ransom will nations be given, Lifting and raising them when you take the… |
In most modern Ashkenazi practice, the catenae of verses inserted after the first three piyyutim are not recited. | |
כַּכָּתוּב׃ וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ כִּ֣י תִשָּׂ֞א אֶת־רֹ֥אשׁ בְּנֵֽי־יִשְׂרָאֵל֮ לִפְקֻדֵיהֶם֒ וְנָ֨תְנ֜וּ אִ֣ישׁ כֹּ֧פֶר נַפְשׁ֛וֹ לַיהֹוָ֖ה בִּפְקֹ֣ד אֹתָ֑ם וְלֹא־יִהְיֶ֥ה בָהֶ֛ם נֶ֖גֶף בִּפְקֹ֥ד אֹתָֽם׃ (שמות ל:יא-יב) |
As is written: And the Cause spoke to Moses, quote: When you take the Israelites’ headcount, personal ransom will be given for each man to the Cause when counting them; that no plague be among them when counting them. (Exodus 30:11–12) |
וְנֶאֱמַר׃ בְּֽכׇל־צָרָתָ֣ם ׀ [לא] ל֣וֹ צָ֗ר וּמַלְאַ֤ךְ פָּנָיו֙ הוֹשִׁיעָ֔ם בְּאַהֲבָת֥וֹ וּבְחֶמְלָת֖וֹ ה֣וּא גְאָלָ֑ם וַֽיְנַטְּלֵ֥ם וַֽיְנַשְּׂאֵ֖ם כׇּל־יְמֵ֥י עוֹלָֽם׃ (ישעיה סג:ט) |
And it is said: In all its stresses They were stressed, and Their presence’s messenger saved them; in Their love and kindness redeemed them, and lifted and raised them all the days of old. (Isaiah 63:9) |
וְנֶאֱמַר׃ יַדְבֵּ֣ר עַמִּ֣ים תַּחְתֵּ֑ינוּ וּ֝לְאֻמִּ֗ים תַּ֣חַת רַגְלֵֽינוּ׃ (תהלים מז:ד) |
And it is said: Let Them lead peoples under us, and nations under our feet. (Psalms 47:4) |
וְנֶאֱמַר׃ כֹּ֣פֶר נֶפֶשׁ־אִ֣ישׁ עׇשְׁר֑וֹ וְ֝רָ֗שׁ לֹא־שָׁמַ֥ע גְּעָרָֽה׃ (משלי יג:ח) |
And it is said: Each man’s personal ransom is his wealth; but the poor hear no rebuke. (Proverbs 13:8) |
וְנֶאֱמַר׃ אִם־יֵ֤שׁ עָלָ֨יו ׀ מַלְאָ֗ךְ מֵלִ֗יץ אֶחָ֥ד מִנִּי־אָ֑לֶף לְהַגִּ֖יד לְאָדָ֣ם יׇשְׁרֽוֹ׃ (איוב לג:כג) |
And it is said: May he have himself a messenger, one advocate from a thousand, to tell a man’s justice! (Job 33:23) |
וְנֶאֱמַר׃ וַיְחֻנֶּ֗נּוּ וַיֹּ֗אמֶר פְּ֭דָעֵהוּ מֵרֶ֥דֶת שָׁ֗חַת מָצָ֥אתִי כֹֽפֶר׃ (איוב לד:כד) |
And it is said: And They will grace him and say, “Redeem him from descending into the pit; I have found ransom.” (Job 33:24) |
וְנֶאֱמַר׃ וְאַתָּ֣ה יְ֭הֹוָה מָגֵ֣ן בַּעֲדִ֑י כְּ֝בוֹדִ֗י וּמֵרִ֥ים רֹאשִֽׁי׃ (תהלים ג:ד) |
And it is said: And You, Cause, are a shield for me, my glory and raising my head. (Psalms 3:4) |
רֹאשִֽׁי עַל־כׇּל־רֹאשׁ נִשֵּֽׂאתָ גֵּוִי עַל־גַּפֵּי מְרוֹמֵי קֶֽרֶת הִתְנַשֵּׂאתָ אַהֲבָה עַל־כׇּל־פֶּֽשַׁע כִּסִּֽיתָ בְּגִין צֵל יְמִינְךָ לְגוֹנְנִי הִתְנַשֵּֽׂאתָ |
My head You have raised over every head, And my body on the heights of town You have raised. Love over all iniquity You have covered; Thus, Your right hand’s shade You rose to shield me. |
בָּרוּךְ אַתָּה יְהֹוָה מָגֵן אַבְרָהָם׃ |
Blessed are You, o Cause, shield of Abraham. |
אַתָּה גִּבּוֹר לְעוֹלָם אֲדֹנָי מְחַיֵּה מֵתִים אַתָּה רַב לְהוֹשִֽׁיעַ׃ מַשִּׁיב הָרֽוּחַ וּמוֹרִיד הַגָּֽשֶׁם׃ מְכַלְכֵּל חַיִּים בְּחֶֽסֶד מְחַיֵּה מֵתִים בְּרַחֲמִים רַבִּים׃ סוֹמֵךְ נוֹפְלִים וְרוֹפֵא חוֹלִים וּמַתִּיר אֲסוּרִים וּמְקַיֵּם אֱמוּנָתוֹ לִישֵׁנֵי עָפָר׃ מִי כָמֽוֹךָ בַּֽעַל גְּבוּרוֹת וּמִי דוֹמֶה לָּךְ׃ מֶֽלֶךְ מֵמִית וּמְחַיֶּה וּמַצְמִֽיחַ יְשׁוּעָה׃ וְנֶאֱמָן אַתָּה לְהַחֲיוֹת מֵתִים — |
You are mighty forever, Master, You bring life to the dead, greatly saving. You turn the wind and send down the rain. You provide for life in kindness, reviving the dead in great mercy, lift the fallen, heal the sick, free the bound, and keep faith with sleepers in the dust. Who is like You, Master of Powerful Acts, and who can be compared to You? Sovereign, who brings death and life and causes salvation to sprout. And trusted are You to revive the dead — |
מחיה |
Meḥaiyéh |
מַעְתִּיק פְּלוּסִים צָר וּבוֹרֵא רֽוּחַ מְמַדֵּד וּמְשַׁקֵּל נֶֽזֶל עִם־רֽוּחַ נֶֽגֶף לְבַל יַזִּיק לְנִדְכְּאֵי רֽוּחַ נוֹבַבְתָּם תֵּת פִּדְיוֹן לְכׇל־רֽוּחַ׃ |
Mountain-flattener, the Former and Creator of wind Measuring and weighing the streams with wind — No plague shall afflict those crushed of spirit; Notifying them to give redemption for each spirit. |
שְׂרִיג זֵד שֵׂעִיר טֶֽרֶם עָמַד סָקַֽרְתָּ כִּי לְמוֹקֵשׁ וְלִצְנִין יׇעֳמַד עַֽצְתָּ זֶה לָזֶה שֶֽׁמַע בְּמַעֲמַד עִתּוּד שְׁקָלִים מֵרֹאשׁ חֹֽדֶשׁ לִלְמַד׃ |
Scornful the scion of Seir[5] Referring to Haman would stand; soon, Stood out as a snare and spine, as You saw. Orate in assembly, You advised, tit for tat, Organizing sheḳels from the new moon, to teach this |
פָּרָשָׁה זֹאת לַהֲגוֹת בְּקֵץ זֶה פְּלָסֶֽיהָ לְהַקְדִּים לְפֶֽלֶס צַר וּבוֹזֶה צוּרַת מַטְבֵּֽעַ כְּחָז אֲבִי חוֹזֶה צִוָּה צוּר לְצִיר כֵּן תֵּת מַתַּן זֶ֣ה׃ |
Portion to be read at this time, Payment peceding the payment of the insulting foe. Chief of seers, upon seeing the coin’s form, Chartered the Chert to the chosen, “give a gift of this.” |
כַּכָּתוּב׃ זֶ֣ה ׀ יִתְּנ֗וּ כׇּל־הָעֹבֵר֙ עַל־הַפְּקֻדִ֔ים מַחֲצִ֥ית הַשֶּׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ עֶשְׂרִ֤ים גֵּרָה֙ הַשֶּׁ֔קֶל מַחֲצִ֣ית הַשֶּׁ֔קֶל תְּרוּמָ֖ה לַֽיהֹוָֽה׃ (שמות ל:יג) |
As it is written: This each who passes for the census will give: half a sheḳel by the sanctuary-weight; twenty gerah to a sheḳel, half a sheḳel as an offering to the Cause. (Exodus 30:13) |
וְנֶאֱמַר׃ וְהַשֶּׁ֖קֶל עֶשְׂרִ֣ים גֵּרָ֑ה עֶשְׂרִ֨ים שְׁקָלִ֜ים חֲמִשָּׁ֧ה וְעֶשְׂרִ֣ים שְׁקָלִ֗ים עֲשָׂרָ֤ה וַחֲמִשָּׁה֙ שֶׁ֔קֶל הַמָּנֶ֖ה יִהְיֶ֥ה לָכֶֽם׃ (יחזקאל מה:יב) |
And it is said: And the sheḳel is twenty gerah; twenty shekels, twenty-five sheḳels, and fifteen sheḳels makes one maneh. (Ezekiel 45:12) |
וְנֶאֱמַר׃ טוֹב־מְ֭עַט לַצַּדִּ֑יק מֵ֝הֲמ֗וֹן רְשָׁעִ֥ים רַבִּֽים׃ (תהלים לז:טו) |
And it is said: Better is a little to the righteous than a whole horde to the wicked. (Psalms 37:16) |
וְנֶאֱמַר׃ חַ֭טָּאִים תְּרַדֵּ֣ף רָעָ֑ה וְאֶת־צַ֝דִּיקִ֗ים יְשַׁלֶּם־טֽוֹב׃ (משלי יג:כא) |
And it is said: Evil pursues the sinners, but the righteous are paid back in good (Proverbs 13:21) |
וְנֶאֱמַר׃ כִּ֡י הִנֵּה֩ יוֹצֵ֨ר הָרִ֜ים וּבֹרֵ֣א ר֗וּחַ וּמַגִּ֤יד לְאָדָם֙ מַה־שֵּׂח֔וֹ עֹשֵׂ֥ה שַׁ֙חַר֙ עֵיפָ֔ה וְדֹרֵ֖ךְ עַל־בָּ֣מֳתֵי אָ֑רֶץ יְהֹוָ֥ה אֱלֹהֵֽי־צְבָא֖וֹת שְׁמֽוֹ׃ (עמוס ד:יב) |
And it is said: For behold, the Maker of mountains and Creator of wind, who tells humanity their speech, making morning of night, trampling on the high places of earth; the Cause, God of Forces is Their name! (Amos 4:12) |
שְׁמֽוֹ מְשֻׁתָּף בְּעַם לוֹ עֲמוּתִים וְעָלָיו כׇּל־הַיּוֹם הֵם מוּמָתִים יָעִיר וְיַחֲשֹׂף זְרֽוֹעַ וְיַד מִמְּתִים בְּזִיל נִטְפֵי לֶֽקֶשׁ לְהַחֲיוֹת מֵתִים׃ |
Their name is combined with the people joined to Them, And for Them they would be killed every day. They will awake, unsheathe arm and hand upon mortals; in pouring dewdrops to revive the dead. |
בָּרוּךְ אַתָּה יְהֹוָה מְחַיֵּה הַמֵּתִים׃ |
Blessed are You, o Cause, who revives the dead. |
משלש |
Meshalesh |
קְצוּבָה הִיא זֹאת לְשׁוֹעִים וְקַלִּים קְצִינִים וְרָשִׁים יַֽחַד בָּהּ שְׁקוּלִים קָצִין לְבַל־יָעוֹז מוּל מַקְהֵלִים קְרוֹא לוֹמַר הוֹנִי פְּדָעַֽנִי מֵעִקּוּלִים׃ |
Quantity is set for the magnates and proletariat, Qadis and peasants are together appraised by it. Quarrelsome officials, should not before the assembly Quoth: “My wealth ransoms me from my perversions.” |
רוֹב עָם אֲשֶׁר לֹא יִסָּפֵר רַב עִם צָעִיר מֵעֶשְׂרִים לְהִסָּפֵר רְאוּיִם לְעֽוֹנֶשׁ וְזַהַר בְּסֵֽדֶר לְהִתָּפֵר רֶֽשַׁע וְכׇל־פֶּֽשַׁע לְכַפֵּר וּלְהָפֵר׃ |
Replete people, that is uncountable, Ruler along with one as young as twenty to be counted, Regarded as punishable when warned in due process, Rougery and iniquity to be atoned for and removed. |
שְׁעוּרִים בָּזֶה שִׁעוּר בְּמִפְקַד לְהַגְבֵּר שְׁתִילֵֽמוֹ לִנְשִׂיאַת רֹאשׁ אוֹתָם לְחַבֵּר שִׁקְלֵי כֶֽסֶף כִּפּוּרִים כׇּפְרָם לְהַדְבֵּר שְׁמוּרִים לְזִכָּרוֹן תֵּת לְכֹל הָעֹבֵר֙׃ |
Shared ones in this census-share will be strengthened Shoots, their heirs, will raise their head up to join in. Shekels of silver, atonement, to lead their atonement, Surely remembering the gift of all who pass. |
כַּכָּתוּב׃ כֹּ֗ל הָעֹבֵר֙ עַל־הַפְּקֻדִ֔ים מִבֶּ֛ן עֶשְׂרִ֥ים שָׁנָ֖ה וָמָ֑עְלָה יִתֵּ֖ן תְּרוּמַ֥ת יְהֹוָֽה׃ (שמות ל:יד) |
As it is written: All who pass for the counting from twenty years and up will give an offering to the Cause. (Exodus 30:14) |
וְנֶאֱמַר׃ כֶּ֤סֶף אָשָׁם֙ וְכֶ֣סֶף חַטָּא֔וֹת לֹ֥א יוּבָ֖א בֵּ֣ית יְהֹוָ֑ה לַכֹּהֲנִ֖ים יִהְיֽוּ׃ (מלכים ב׳ יב:יז) |
And it is said: Silver of guilt and silver of sin will not be brought to the Cause‘s house; for the priests they are. (II Kings 12:17) |
תָּמְדוּ מֵאָז כׇּל־עֲדַת קְדוֹשִׁים תְּרוֹם בִּשְׁלֹשָׁה פְרָקִים תְּרוּמַת קׇדָשִׁים תְּכוּנָה לְבֶֽדֶק הַבַּֽיִת וְכׇל־אִשִּׁים תֵּת בְּיַד הַכֹּהֲנִים כֶּֽסֶף הַקֳּדָשִׁים׃ |
Thus, as of old, all the congregation of holy ones, in Threefold intervals would donate holy offerings. These were set for Temple upkeep and all fire-offerings; The holy silver given into the priests’ hand. |
כַּכָּתוּב׃ וַיֹּ֨אמֶר יְהוֹאָ֜שׁ אֶל־הַכֹּהֲנִ֗ים כֹּל֩ כֶּ֨סֶף הַקֳּדָשִׁ֜ים אֲשֶׁר־יוּבָ֤א בֵית־יְהֹוָה֙ כֶּ֣סֶף עוֹבֵ֔ר אִ֕ישׁ כֶּ֥סֶף נַפְשׁ֖וֹת עֶרְכּ֑וֹ כׇּל־כֶּ֗סֶף אֲשֶׁ֤ר יַֽעֲלֶה֙ עַ֣ל לֶב־אִ֔ישׁ לְהָבִ֖יא בֵּ֥ית יְהֹוָֽה׃ (מלכים ב׳ יב:ה) |
As it is written: And Joash said to the priests, “All holy silver given to the Cause’s house, the money of each who passes, the money of one’s own valuation, all the money that comes upon one’s mind[6] Literally: heart. The heart is the seat of thought in Biblical folk anatomy. to bring to the Cause’s house.” (II Kings 12:5) |
תֵּֽפֶן בְּאוֹן פִּיד טִיט רִפְשֵֽׁנוּ תַּבִּיט בְּדׇכְיֵֽנוּ וְעוֹד בַּל־תַּכְפִּישֵֽׁנוּ תִּקְרָא דְרוֹר כְּמֵאָז בּוֹ לְהַחְפִּישֵֽׁנוּ תֵּת הֲמוֹן לְאֻמִּים תַּֽחַת נַפְשֵֽׁנוּ׃ |
Throw glance at of our wasteful ruin, our muddy mire, Think of our lowness and no longer let us wallow. Then as now, proclaim liberty to free us, That nations’ wealth may be gifted in place of our souls. |
כַּכָּתוּב׃ כִּ֗י אֲנִי֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ קְד֥וֹשׁ יִשְׂרָאֵ֖ל מוֹשִׁיעֶ֑ךָ נָתַ֤תִּי כׇפְרְךָ֙ מִצְרַ֔יִם כּ֥וּשׁ וּסְבָ֖א תַּחְתֶּֽיךָ׃ (ישעיה מג:ג) |
As it is written: For I, the Cause your God, the Holy One of Israel, am your savior; I have given as your atonement Egypt, Kush and Saba in place of you. (Isaiah 43:3) |
וְנֶאֱמַר׃ מֵאֲשֶׁ֨ר יָקַ֧רְתָּ בְעֵינַ֛י נִכְבַּ֖דְתָּ וַאֲנִ֣י אֲהַבְתִּ֑יךָ וְאֶתֵּ֤ן אָדָם֙ תַּחְתֶּ֔יךָ וּלְאֻמִּ֖ים תַּ֥חַת נַפְשֶֽׁךָ׃ (ישעיה מג:ד) |
And it is said: Since you are precious in My eyes, you are honored, and I love you, and will give people in place of you, and nations in place of your souls. (Isaiah 43:4) |
תִּזְכֹּר לְהַעֲלוֹת נְשׂוּאֵי רַֽחַם מִדׇּכְיָם תְּמוּכִים נְזוּרִים בְּהוֹד טוֹב עֶדְיָם תֹּֽקֶף עֹז אִדְּרֽוּךָ עַל־יָם תִּזְכֹּר לְעָם מִסְפָּרָם כְּחוֹל הַיָּם׃ |
Those borne of Your womb, recall to lift from crushing, Those sustained, crowned with garb of good splendor. They mightily, strongly, ennobled You at the sea. Thus remember the people counted as sand of the sea! |
כַּכָּתוּב׃ וְֽ֠הָיָ֠ה מִסְפַּ֤ר בְּנֵֽי־יִשְׂרָאֵל֙ כְּח֣וֹל הַיָּ֔ם אֲשֶׁ֥ר לֹֽא־יִמַּ֖ד וְלֹ֣א יִסָּפֵ֑ר וְֽ֠הָיָ֠ה בִּמְק֞וֹם אֲשֶׁר־יֵאָמֵ֤ר לָהֶם֙ לֹא־עַמִּ֣י אַתֶּ֔ם יֵאָמֵ֥ר לָהֶ֖ם בְּנֵ֥י אֵֽל־חָֽי׃ (הושע ב:א) |
As it is written: And the number of the children of Israel will be like the sand of the sea, which cannot be measured nor counted, and instead of “You are not My people” being said of them, of them will be said “the children of the Living God.” (Hosea 2:1) |
וְנֶאֱמַר׃ אֶ֭סְפְּרֵם מֵח֣וֹל יִרְבּ֑וּן הֱ֝קִיצֹ֗תִי וְעוֹדִ֥י עִמָּֽךְ׃ (תהלים קלט:יח) |
And it is said: I will count them more than sand; I will end, but will still be with You. (Psalms 139:18) |
וְנֶאֱמַר׃ יִמְלֹ֤ךְ יְהֹוָ֨ה ׀ לְעוֹלָ֗ם אֱלֹהַ֣יִךְ צִ֭יּוֹן לְדֹ֥ר וָדֹ֗ר הַֽלְﬞלוּ־יָֽהּ׃ (תהלים קמו:י) וְאַתָּ֥ה קָד֑וֹשׁ י֝וֹשֵׁ֗ב תְּהִלּ֥וֹת יִשְׂרָאֵֽל׃ (תהלים כב:ד) |
And it is said: The Cause reigns forever; your God, Ẓíōn, from generation to generation; praise Yah! (Psalms 146:10) And You are holy, enthroned on Israel’s praise. (Psalms 22:4) |
אל נא |
El Na |
אֵל נָא! מִי יוּכַל לְשַׁעֵר כׇּל־הַפְּקוּדִים אֲשֶׁר בְּחֶֽבֶל וּבְחֶֽלֶשׁ לֹא־נִפְקָדִים בְּרִית כְּרוּתָה לָֽמוֹ מֵאָז בְּפִקּוּדִים לְבַל־יֶחְסַר הַמָּֽזֶג מֵחֹֽמֶשׁ פִּקּוּדִים |
Deity, please! Who could compute all those in the count? For they, by neither measure nor lot, can one count. A covenant cut with them of old that their count Never be lacking the mix from the book of the Count.[7] The book of Numbers, which includes a census of 603,550 Israelites. |
וְאִם־כְּתֹֽרֶן וְכַנֵּס יֻשְׂרְדוּ מֻפְקָדִים לֹא־יֻמְעֲטוּ מִשִׁשִּׁים רִבּוֹא מְנֻקָּדִים וְאִם־לְנֶֽגֶף וָאֶֽנֶף בְּאַף מֻפְקָדִים כֶּֽסֶף תֵּת כֹּֽפֶר הֵם מְפֻקָּדִים |
If as a pole or banner they be left down for the count, They will not be spotted under a sixty-myriad amount. If plague and raging pestilence brings them to account, silver they give as atonement on their account. |
וּבְכׇל־עֶֽרֶב נִשְׁמָתָם בְּיָדְךָ מַפְקִידִים וּבְכׇל־רִגְעֵי בֹֽקֶר נִבְחָנִים וְנִפְקָדִים וְלִי מַה־יָקְרוּ עָלַי הַפְּקוּדִים אֵֽלֶה הַפְּקוּדִים וְהַמִּתְפָּקְדִים |
And each night their souls are handed to Your account, And each morning they are tried and held to account. As for me, how precious to me these rules You recount! These are the counted and the ones that count. |
שְׁמֹר פִּקּוּדִים וְנִפְקָדִים וְשׁוֹקְדִים הֱיוֹת מְשֻׁקָּדִים וּלְךָ קוֹדִים׃ |
Keep the countings and guard those in the count, To be like almond-flowers as they bow to Your mount! |
חי וקים |
Ḥai v-Qayyam |
חַי וְקַיָּם נוֹרָא וּמָרוֹם וְקָדוֹשׁ! |
Living and enduring, awesome and exalted and holy! |
אוֹמֵן בְּשׇׁמְעוֹ כִּי־תִשָׂא אֶת־רֹאשׁ חָל וַיֵּחַת אֵיךְ אוֹתָם דְּרֹשׁ׃ לְעַם אֲשֶׁר לֹא־יִמַּד וְלֹא־יִסָּפֵר אֵיכָכָה אֶסְפְּרֵם וְלֹא־נִתְּנוּ לְהִסָּפֵר׃ |
Ere the nurseman[8] Moses, who is said to have nursed the people Israel heard When you take headcount, He shook and quaked, “How? Consider them, Limitless and uncountable that nation; How could I count those ungiven to be counted? |
עִקָּרָם כְּנֶאֱמַר־לוֹ הַבֵּט וּסְפֹר שָׁב וַיּוּשַׁב אִם־תּוּכַל לִסְפֹּר׃ זַרְעָם כְּחֹל יַמִּים וְכוֹכָבִים סְפוּרִים וַאֲנִי אֵיךְ אֶסְפְּרֵם וְלָעַד פָּרִים׃ |
As their root[9] Abraham, who was told to count the stars and know that his descendants would be as many as them. was told, ‘Look and count,’ And returned and was told ‘if you can count!’ Zillions of them, counted like the seas’ sand or the stars, And I, how could I count them, still fruitful?” |
רָם חִוָּה לוֹ אוֹת מִסְפָּרָם אֵיךְ לִמְנוֹתָם וְלַעֲמוֹד עַל־סִפְרָם׃ בִּקּוּר רָאשֵׁי שְׁמוֹתָם לְחֶשְׁבּוֹן תְּעַלֶּה וּמִדַּת מִנְיָנָם בְּיָדְךָ אָז תַּעֲלֶה׃ |
Announced the High One to him a sign of their count, How to compute them and stand on the account-book: Regard the initials of their names and add up in total, And their number’s aspect will add up in your hand.[10] The gematria of רשידנגאיזי״ב, the initials of all the tribes except for Levi, adds up to 597, which is pretty close to 600, the number of thousands of Israelites. This calculation is found in Midrash Tanḥuma Buber, Ki Tisa 5, which further explains that the missing 3,000 were those who were killed after the sin of the Golden Calf. |
יָקָר שְׁלִישִׁי בְּתוֹכָם לֹא־הׇפְקַד כִּי לִגְיוֹן מֶֽלֶךְ לְבַדּוֹ נִפְקַד׃ רָשׁוּם מִבֶּֽטֶן לְהִפָּקֵד בְמִשְׁמֶֽרֶת הַקֹּֽדֶשׁ וּצְבָאוֹ וּפְקוּדָיו נִמְנִים מִבֶּן־חֹֽדֶשׁ׃ |
However, their honored third[11] Levi was not accounted For the royal legion its alone accounted. Appointed from birth to be acounted for sacred service, And their force and numbers computed from a month. |
בְּשׇׁמְעוֹ אֹֽמֶר וְנָתְנוּ אִישׁ כֹּֽפֶר פָּץ בַּמֶּה יִתְרַצֶּה אֶשְׁכּוֹל הַכֹּֽפֶר׃ יְצִיר מַה יִתֵּן פִּדְיוֹן נַפְשׁוֹ וְיִמְצָא חֲנִינָה פְּנֵי שָׂם נַפְשׁוֹ׃ |
Queried he, on hearing the order Ransom given for each man, “How can one gather up ransom? Alas, Maker, what personal recompense could one give And find grace before the Placer of his soul? |
קָדוֹשׁ כְּחָפֵץ לְהַצְדִּיק עַם־זֶה כְּמִין מַטְבֵּֽעַ אֵשׁ הֶרְאָֽהוּ בַּמַּחֲזֶה׃ לִמְּדוֹ זֶה יִתְּנוּ וְלֹא יִתְמַתְנוּ וְלַכֹּל יְתַֽנוּ אֵת אֲשֶׁר נָתְנוּ׃ |
Looking to make this people righeous, the Holy One showed him the form of a fiery coin in a vision. Learning, “This will be given, they wil not delay And for all they will say aloud what they give.” |
יָהּ לֹא־מְצָאנֽוּךָ שַׂגִּיא כֹּֽחַ כַּאֲשֶׁר נִקֵּֽיתָ חֵטְא גִּבּוֹרֵי כֹּֽחַ׃ רַחוּם כְּרִחַֽמְתָּ נְשׂוּאֶֽיךָ בְּכֶֽסֶף כִּפּוּרִים כֵּן שְׁעֵה שְׂפָתֵֽינוּ בְּשִׁלּוּם פָּרִים׃ |
Ineffable in strength, Yah! We cannot get You. As You cleansed the sin of those mighty in strength, Ruthful One, as You had mercy on Yours by the atonenent-silver, Thus accept our lips in place of bulls![12] Cf. Hosea 14:3 |
אֵל נָא לְעוֹלָם תָּעֳרׇץ וּלְעוֹלָם תֻּקְדָּשׁ וּלְעוֹלְמֵי עוֹלָמִים תִּמְלֹךְ וְתִתְנַשֵּׂא הָאֵל מֶלֶךְ נוֹרָא מָרוֹם וְקָדוֹשׁ כִּי אַתָּה הוּא מֶלֶךְ מַלְכֵי הַמְּלָכִים מַׄלְכוּתוֹ נֶֽׄצַח נׄוֹרְאוֹתָיו שִֽׂׄיחוּ סַׄפְּרוּ עֻׄזּוֹ פָּׄאֲרֽוּהוּ צְׄבָאָיו קַׄדְּשֽׁוּהוּ רׄוֹמְמֽוּהוּ רֹׄן שִׁׄיר וָשֶֽׁבַח תֹּֽׄקֶף תְּׄהִלוֹת תִּׄפְאַרְתּוֹ׃ |
Deity, please, forever are You adored and forever are You sanctified and forever and aye will You reign and be exalted, the Deity, sovereign, awesome, high and holy, for You are the Sovereign, Sovereign of sovereigns, whose sovereignty is eternal; tell Their awesomenesses, recount Their strength, glorify Their forces, sanctify Them, exalt Them, cheer, song, and laudation, mighty praises of Their glory. |
קיקלר |
Qiqlar |
עַד־אֶשָּׂא רֹאשׁ כְּמוֹ מֵרֹאשׁ לְהַקְדִּישׁ לְקָדוֹשׁ׃ |
Till I raise my head, as of yore, to sanctify the Holy. |
עַד בְּמֹֽאזְנֵי צֶֽדֶק יַכְרִיעֵֽנִי לְצֶֽדֶק נוֹרָא וְקָדוֹשׁ׃ |
Till with just scales, They subdue my justice;[13] i.e. that divine mercy overpowers divine justice. awesome, holy! |
אֵֽלֶּה אֶזְכְּרָה אֵת אֲשֶׁר נַעֲשָׂה בִּהְיוֹתִי בֶּֽטַח וְשָׁקֵט בְּנָכוֹן וְנִשָּׂא גֹּעַֽלְתִּי בְּעֵֽבֶר וּשְׁקָלַי אֵיךְ אֶשָּׂא׃ עַד־אֶשָּׂא רֹאשׁ כְּמוֹ מֵרֹאשׁ לְהַקְדִּישׁ לְקָדוֹשׁ׃ |
As for what happened, these I recall, By the upright and exalted I dwelt safe and secure. Guilt exiled me; how can I offer my sheḳels? Till I raise my head, as of yore, to sanctify the Holy. |
דֵּי שְׁקָלַי עַד־לֹא שָׁקַֽלְתִּי הִנָּם לְמַס עוֹבֵד הַיּוֹם שָׁקַֽלְתִּי וּבְחֵטְא עִוּוּל שֶֽׁקֶל לְרָשָׁע נִשְׁקַֽלְתִּי׃ עַד בְּמֹֽאזְנֵי צֶֽדֶק יַכְרִיעֵֽנִי לְצֶֽדֶק נוֹרָא וְקָדוֹשׁ׃ |
Due to not weighing out my sheḳels enough Excise to oppressors today I weigh them, Weighting false was the sin for which I was given to the evil. Till with just scales, They subdue my justice; awesome, holy! |
זוּזַי לְלֹא תַתִּי־לְשׇׁכְנִי בְגִילָה חַבְתִּי לְתַשְׁלוּם דַּרְכְּמוֹן לְעוֹלֵי גוֹלָה טֻבְּעוּ גַם־הֵם וְהֻעֲֽרַמְתִּי מְגֻלָּה׃ עַד־אֶשָּׂא רֹאשׁ כְּמוֹ מֵרֹאשׁ לְהַקְדִּישׁ לְקָדוֹשׁ׃ |
Zeal I lacked in giving my coins to the Dweller; Hence I was forced to pay drachmae to my exile’s rulers. Tapped out are these too; I am stripped bare! Till I raise my head, as of yore, to sanctify the Holy. |
יֹֽשֶׁר שָׁלֹשׁ קֻפּוֹת מְשֻׁלְּשׁוֹת סְאִים כְּנוּסוֹת לְמִקַּח שַׁי מְרִיאִים וְשֵׂיִים לֻקְּחוּ וְאֵין־עוֹד בִּצְעִי נוֹשְׂאִים׃ עַד בְּמֹֽאזְנֵי צֶֽדֶק יַכְרִיעֵֽנִי לְצֶֽדֶק נוֹרָא וְקָדוֹשׁ׃ |
In three upright baskets of three seah each,[14] Find M. Shekalim 3:2 Collections were taken for tribute of stalled-oxen and lambs. Lacking, since they were taken, recompense for ill-gain. Till with just scales, They subdue my justice; awesome, holy! |
מִדַּת שׁוֹפְרוֹת תַּקְלִין חַדְתִּין וְעַתִּיקִין נְדָבוֹת אֲשֶׁר בָּם הָיוּ מְעַתְּקִין סָֽרוּ כַּמָּה מֶֽנִּי וְהַדְּבָרִים עַתִּיקִין׃ עַד־אֶשָּׂא רֹאשׁ כְּמוֹ מֵרֹאשׁ לְהַקְדִּישׁ לְקָדוֹשׁ׃ |
Made boxes like shofars, of new and old sheḳels,[15] Find M. Shekalim 6:5 Noted donations in which they were moved, Stolen from me, so very long ago. Till I raise my head, as of yore, to sanctify the Holy. |
עֹֽצֶם הֲמוֹן חוֹגֵג שׁוֹטֵף כַּנָהָר פֻּזַר וְנוֹתַֽרְתִּי כְּתֹֽרֶן בְּרֹאשׁ הָהָר צֶֽדֶק מְלוֹנִי שֻׁעֲרָר כְּתֵל הָר׃ עַד בְּמֹֽאזְנֵי צֶֽדֶק יַכְרִיעֵֽנִי לְצֶֽדֶק נוֹרָא וְקָדוֹשׁ׃ |
Overflowing like a river, the mighty pilgrim-throng, Flung about, and I am left like a pole on the hilltop. Chamber of justice made waste like a ruin-hill. Till with just scales, They subdue my justice; awesome, holy! |
קַן צִפּוֹר קָרָא לִמְרוֹם הָרִים רֹאשׁ נְשׂוּאֶֽיךָ כְּמֵאָז בּוֹ לְהָרִים שִׁבְעָה וּשְׁמוֹנָה עֲלֵיהֶם לְרֹאשׁ תָּרִים׃ עַד־אֶשָּׂא רֹאשׁ כְּמוֹ מֵרֹאשׁ לְהַקְדִּישׁ לְקָדוֹשׁ׃ |
Quoth the bird’s nest to the most exalted hill: Raise up, as of old, the heads of those You have borne! Shepherds seven and princes eight[16] Find Micah 5:4 You will raise over them. Till I raise my head, as of yore, to sanctify the Holy. |
סילוק |
Silluq |
וּבְכֵן וּלְךָ תַעֲלֶה קְדֻשָּׁה כִּי אַתָּה קְדוֹשׁ יִשְׂרָאֵל וּמוֹשִֽׁיעַ׃ |
And thus, to You holiness ascends, For You are the Holy One and Savior of Israel. |
אָז רָאִֽיתָ וְסִפַּֽרְתָּ וְהֵכַֽנְתָּ וְחָקַֽרְתָּ וּמָדַֽדְתָּ וְכַֽלְתָּ וְשָׁקַֽלְתָּ וְאָמַֽדְתָּ וְצָבַֽרְתָּ וּפָקַֽדְתָּ וְחָשַֽׁבְתָּ וְסִכַּֽמְתָּ וּמָנִֽיתָ וְסָפַֽרְתָּ וְקָצַֽבְתָּ וְחָרַֽצְתָּ וְגָזַֽרְתָּ וְטִפַּֽחְתָּ וְשִׁעַֽרְתָּ וְהִבַּֽטְתָּ וְהֵבַֽנְתָּ וְהִשְׂכַּֽלְתָּ וְשַֽׁרְתָּ וְסָקַֽרְתָּ וְכָתַֽבְתָּ וְחָרַֽטְתָּ וְחָקַֽקְתָּ וְצִיַּֽנְתָּ וְחָרַֽתָּ וְלִמַּֽדְתָּ וְהוֹדַֽעְתָּ וְחִוִֽיתָ וְהוֹרֵֽיתָ וְגָזַֽרְתָּ וְצִוִּֽיתָ וְקָרָֽאתָ וְעָנִֽיתָ וְדִבַּֽרְתָּ וְאָמַֽרְתָּ |
Thus You saw and numbered and ordered and investigated and measured and computed and weighted and gauged and gathered and accounted and calculated and summed and counted and enumerated and ordained and inscribed and decreed and palmed and apportioned and looked and understood and comprehended and beheld and examined and wrote and marked and traced and encoded and indicated and engraved and taught and made known and educated and decreed and commanded and proclaimed and answered and spoke and said: |
כׇּל־מִנְיָן וּמִפְקָד וְחֶשְׁבּוֹן וּמִסְפָּרָיו כׇּל־מִשְׁקָל וָפֶֽלֶס וְכִיס וְגִזוּרָיו כׇּל־כַּֽיִל לַח וְיָבֵשׁ וּמְשׂוּרָיו כׇּל־קַו וָקֶֽצֶב וּמֶֽדֶד וְשִׁעוּרָיו׃ |
Each numeration and count and sum and its numbers; Each weight and balance and bag and its marks; Each wet and dry volume and its capacities; Each line and plane and measure and its limits. |
הֵיךְ לְדַקְדֵּק חֶשְׁבּוֹן לְכׇל־דָבָר לְבַל־יֻגְלַם חֶשְׁבּוֹן וְיִשְׁטַף וְיֻעֲבָר׃ מַתְחִיל בִּמְדִידָה מֵחֲמֵשׁ מֵאוֹת שָׁנָה עַד־שֶׁהוּא מְכַלֶּה בְּאֶצְבַּע הַקְטַנָּה׃ |
How to precicely calculate every matter, Lest a dumb calculation make all wash away. Starting with the five-hundred-year distance[17] The walking distance between earth and heaven — see B. Ḥagiga 13b All the way down to the little finger’s breadth. |
דֶּֽרֶךְ יוֹם הוּא בְּעֶֽשֶׂר פַּרְסָה וְאַרְבַּעַת מִיל הִיא כׇּל־פַּרְסָה׃ וּמִדַּת הַמִּיל שִׁבְעָה וּמֶחֱצָה רִיס וּבִשְׁלֹשִׁים קָנִים הוּא קֶֽצֶב הָרִיס׃ |
A day’s journey is ten parasangs, And each parasang is four miles,[18] The Roman mile, a little over a kilometer. Not the imperial mile. And the measure of a mile is seven and a half stades,[19] A stade, or stadion, is around 200 meters. And thirty[20] No it is not. It is around 60. Perhaps the original text read שִׁשִּׁים, an understandable scribal error. rods is the measure of the stade, |
וְשִׁעוּר הַקָּנֶה שֵׁשׁ אַמּוֹת וָזֶֽרֶת וְכׇל־אַמָּה מוֹדֶֽדֶת שְׁלִישׁ בַּזֶֽרֶת׃ וְהַזֶּֽרֶת מוֹתַֽחַת עַד־שְׁנַֽיִם בַּסִּיט וְאַרְבַּע אֶצְבָּעוֹת הוּא הַטֶּֽפַח וְהַסִּיט׃ |
And the rod is six cubits[21] The distance between an elbow and middle finger. Approximately 50 cm. and a span,[22] The distance between a pinky finger and thumb in an outstretched hand. And each cubit is three spans, And the span is two short-spans,[23] The distance between a pointer finger and thumb in an outstretched hand. and four fingerbreadths are a handbreadth and short-span. |
וּכְמוֹ נִתְּנָה מִדָּה לִמְדִידַת הָאָֽרֶץ כֵּן נִתַּן כַּֽיִל לְתוֹלְדוֹת הָאָֽרֶץ׃ מַתְחִיל מִמֵּאָה וְשִׁשִּׁים וָשֵׁשׁ שָׁנָה עַד־שֶׁהוּא מְכַלֶּה בִּשְׁתּוּת אֶצְבַּע קְטַנָּה׃ |
And just as a measure was given to measure the earth, So too a volume was given for the generations of earth. Starting with a hundred and sixty-six years, All the way down to a sixth of a pinky finger. |
זֶה הַיָּם הַגָּדוֹל בִּשְׁלִישׁ יוֹשֵׁב בְּמֵאָה וְשִׁשִּׁים וְשֵׁשׁ וָעוֹד מִתְחַשֵׁב׃ |
The great sea is a third of the globe, And is accounted as a hundred and sixty-six and more.[24] Seet the Midrash Konen. Translated by Gandz in “The Distribution of Land and Sea on the Earth’s Surface According to Hebrew Sources,” PAAJR, 1953, Vol. 22, pp. 32-33 — “The extent of the earth’s surface is a journey of 500 years by foot: one-third of it is desert, one-third habitable land, and one-third ocean. How much is the extent of one-third? A journey of 166 years and eight months.” |
וְעׇמְקוֹ בְּעֶשְׂרִים וְאַרְבָּעָה לְמֵֽתַח סוּף וְסוּף בְּשִׁבְעִים וּשְׁנַֽיִם לְעֽוֹגֶל גִיחוֹן וְגִיחוֹן מַכְפִּיל שִׁשִּׁים כְּמִדַּת פְּרָת וְהַפְּרָת תׇּקְפוֹ כְּנֶֽגֶד שְׁנֵי הַנְּהָרוֹת וּשְׁנֵי הַנְּהָרוֹת מַעְדִּיפִים בְּאֹֽרֶךְ הַיַּרְדֵּן וְהַיַּרְדֵּן מַרְחִיב חֲמִשָּׁה כְּיַם הַזְּבוּל וְיַם הַזְּבוּל מֵאָה וַחֲמִשִּׁים מִקְוָאוֹת |
And its depth is twenty-four times the depth of the Reed Sea, and the Reed Sea is seventy-two times the circuit of Giḥon,[25] The river mentioned in Genesis 2:13, not the spring outside Jerusalem of the same name. and Giḥon is sixty times the measure of the Euphrates, and the Euphrates is as strong as the two rivers,[26] The two remaining rivers in Genesis — the Tigris and the Pishon. and the two rivers are more than the length of the Jordan, and the Jordan is wider than five glorious seas,[27] The “cast-metal sea” in the Temple used for priestly washing, as mentioned in I Kings 7:23-26 and the glorious sea is a hundred and fifty ritual-baths,[28] B. Pesaḥim 109b |
וּמִדַּת הַמִּקְוָה כִּשְׁנֵי חֳמָרִים בְּיָבֵשׁ וְשִׁעוּר כׇּל־חֽוֹמֶר כִּשְׁנֵי לְתָכִים וְכׇל־לֶֽתֶךְ יָכִיל חָמֵשׁ אֵיפוֹת וְכׇל־אֵיפָה עוֹשָׂה עֲשָׂרָה עֳמָרִים וְכׇל־עֽוֹמֶר שִׁבְעַת רֶֽבַע וּכְלָה וְהַכְּלָה אֶחָד מִמֵּאָה וָעוֹד בִּסְאָה וּסְאַת יָבֵשׁ חֲסֵרָה שְׁלִישׁ בַּלַח |
And the measure of a ritual-bath is two dry donkey-loads,[29] Also known as the kor, estimated at around 220 L. and the donkey-load is around two letekhs,[30] A letekh is around 110 liters. and each letekh can fit five èphah,[31] An ephah is aound 22 liters. and each èphah makes ten omer,[32] An omer is around 2.2 liters, the minimum amount obligated in taking ḥallah according to B. Eruvin 83b. and each omer is seven-quarters[33] Of a qav. A qav is a bit over 1.2 liters, a sixth of a dry seah. This makes a quarter of a qav about 300 ml, or 1¼ cups. and a bit, and each bit is a little under a hundredth of a səah, and a dry səah is a third less than a wet one, |
וּסְאַת הַלַּח אֶחָד מִשְּׁלֹשָׁה בַּבַּת וְכׇל־בַּת מַחֲזֶֽקֶת שִׁשָּׁה בַּהִין וְהַהִין כֻּלוֹ שְׁנֵים עָשָׂר לוֹג וָעוֹד הַלּוֹג מִתְחַלֵּק לְאַרְבַּעַת רְבָעִים וְרֶֽבַע מוּכָן לְרִבּֽוּעַ כּוֹס יְשׁוּעוֹת וְהַכּוֹס סוֹבֵב אֶצְבָּעַֽיִם עַל־אֶצְבָּעַֽיִם וְעַל־גֽוֹבַהּ חָסֵר שְׁתוּת מֵאֶצְבָּעַֽיִם׃ |
And a wet səah is a third of a băth,[34] A băth is around 37 liters or around ten gallons. and each băth holds six hín,[35] A hín is around 6 liters, or a gallon and a half. and a hín contains twelve lōg,[36] A lōg is around half a liter, or two cups. and a lōg is divided into four quarters, and each quarter is appropriate for the four cups of salvation.[37] The four cups at the seder, which all must be a minimum of a quarter-lōg (B. Pesaḥim 108b) and the cup is two finger-breadth squared in area, and its height is two-fingerbreadth minus a sixth. |
וּכְמוֹ נִתַּן כַּֽיִל לְתוֹלְדוֹת הָאָֽרֶץ כֵּן נִתַּן קֵץ לִימֵי הָאָֽרֶץ מַתְחִיל לִמְנוֹת מִשֵֽׁשֶׁת אַלְפֵי עֶֽרֶץ עַד־שֶׁהוּא מְכַלֶּה בְּרִגְעֵי אָֽרֶץ׃ |
And just as volume was given for the generations of earth, So too time was given for the days of earth, Starting with the count of six thousand years of duration All the way down to the instants of earth. |
כִּי כׇל־הָעוֹלָם כֻּלּוֹ שֵֽׁשֶׁת אֲלָפִים עוֹשִׂים חֲמִשָּׁה וּשְׁתֵּי יָדַֽיִם מַחֲזוֹרוֹת וּמִנְיַן הַמַּחֲזוֹר בְּעֶשְׂרִים וּשְׁנַֽיִם יוֹבֵלוֹת וּשְׁנַת הַיוֹבֵל שֶֽׁבַע שַׁבְּתוֹת הַשָּׁנִים וְשַׁבְּתוֹת הַשָּׁנִים בְּעֶשְׂרִים וּשְׁמוֹנֶה תְּקוּפוֹת וִימוֹת הַתְּקוּפָה תִּשְׁעִים וְאֶחָד יוֹם וּשְׁלִישׁ וְעוֹנוֹת הַיּוֹם חֲמֵשׁ מֵאוֹת וְשִׁבְעִים וָשֵׁשׁ וְרִגְעֵי הָעוֹנָה כְּעוֹנוֹת כׇּל־הַיוֹם וְהַמְדַקְדֵּק מְחַלֵּק הָרֶֽגַע לְכַמָּה רְגָעִים׃ |
For all existence is six thousand years, which makes five and two-thirds cycles,[38] Qallir’s “cycle” is an unclear amount. 5⅔ of 6000 would give a cycle of 1059 years, while 22*49 would be 1078 years. Sacha Stern suggests (Calendar and Community: A History of the Jewish Calendar (2001), footnote 680) that it may refer to 1064 years, double the “great cycle” of 532 years, the amount of time between two occasions where the 19-year Metonic cycle begins on the same day of the month. and a cycle’s count is twenty-two jubilees, and the jubilee is seven weeks of years, and a week of years is twenty-eight seasons, and the days of a season are ninety-one and a third, and a day has 576 terms,[39] See Yerushalmi Berakhot 1:1:26. 576 is 24 squared. A term (onah) is a twenty-fourth of an hour, or two minutes and thirty seconds. and each term has the term’s worth of instants,[40] Meaning an instant is 1/576 of two minutes and thirty seconds, or 1/24 of six and a quarter seconds, or a bit over a quarter second. and the precise one divides the instant into arbitrary instants.[41] As in, time is not quantized and can be divided ad infinitum. |
וּכְמוֹ נִתַּן חֶשְׁבּוֹן עַל כֹּל כֵּן נִתַּן מִשְׁקַל וָפֶֽלֶס לַכֹּל׃ מַתְחִיל מִכִּכָּר עַד־פְּרוּטָה הַקְּטַנָּה׃ |
And just as a measure is given for all, So too a weight and balance is given to all, Starting with the talent and going to the little pruta. |
כִּכָּר הַגָּדוֹל כְּגֹּֽדֶל שְׁנֵי מָנֶה וְהַמָּנֶה עוֹלֶה עַד־שִׁשִּׁים שֶֽׁקֶל וְהַשֶֽׁקֶל מִתְחַשֵׁב בְּעֶשְׂרִים וְחָמֵשׁ סֶֽלַע וְהַסֶּֽלַע חֶצְיוֹ בֶּֽקַע וּרְבִֽיעַ זוּז וְהַזּוּז מִתְחַלֵּק לְפֶֽלֶג וְחוֹמְשׁוֹ מָעָה נִמְצָא הַזּוּז חָמֵשׁ מָעוֹת כֶּֽסֶף וְהַמָּעָה שְׁתֵּי פוּנְדְּיוֹנוֹת בְּאִסָּר דָּת׃ |
The great talent is the size of two mina,[42] This is a very strange opening line, because in most halakhic interpretations the talent is equal to sixty mina, not two. It has been suggested that the “great talent” mentioned here is not the normative talent, but perhaps a centenarius (B. Bekhorot 50a) instead. However, the Vilna Gaon’s followers take a different approach. See final footnote. and the mina adds up to sixty sheḳel,[43] In this case, the sheḳel in question is the litra, which, according to B. Bekhorot 50a, is referred to as a sheḳel. This can lead to some confusion, because the litra is also elsewhere said to be equivalent to sixty sheḳel. And when discussing the sanctuary weight of the half-sheḳel offering, the weight used is is equivalent to that of the sela, and not the litra. and the sheḳel is calculated as twenty-five sela,[44] Thus Qallir’s original text. Followers of the Vilna Gaon emend it to כִּכָּר הַגָּדוֹל כְּגֹֽדֶל שִׁשִּׁים מָנֶה וְהַמָּנֶה מִתְחַשֵּׁב בְּעֶשְׂרִים וְחָמֵשׁ סֶֽלַע — “the great talent is the size of sixty mina, and the mina is considered as twenty-five sela,” to more accurately fit the normative halakhic interpretation of the relationship between the talent and the mina. and half the sela is a beqa[45] Meaning that the beqa, approximately 7 g, as one-half the sela, is the amount of the mandated half-sheḳel offering. and a quarter is a dinar,[46] Also known as the zuz, or the drachma. A sela is thus equivalent to a tetradrachm, and two zuz is one beqa, which may be one of the reasons for the specific use of “two zuz” in Ḥad Gadya. and the dinar is divided in half, and a fifth of it is a ma’a,[47] Meaning that a ma’a, being a twentieth of a sela, is equivalent to the gerah, a twentieth of the sanctuary-weight sheḳel. The ma’a is approximately 700 mg. meaning five silver ma’a are in a dinar, and the ma’a is two dupondius[48] A small Roman weight and an assarion,[49] A very small Roman weight |
וְהָאִסָּר עוֹלֶה עַד־שְׁמוֹנֶה פְּרוּטוֹת נִמְצָא הַבֶּֽקַע כְּאַרְבַּע מֵאוֹת פְּרוּטוֹת וְהֵם בִּכְתָב חֲרוּטוֹת וּבְפֶה מְפוֹרָטוֹת׃ |
And the assarion adds up to eight pruta.[50] A pruta being around 20 mg The beqa is found to have around four hundred pruta. These are engraved in script and expounded in speech. |
וְעַד־מָקוֹם שֶׁאֱנוֹשׁ יָכוֹל לִמְנוֹת נִמְסַר לוֹ לִמְדּוֹד וְגַם לִמְנוֹת׃ |
And wheresoever a mortal can count, one is permitted to measure and count. |
לְפִי כֹחוֹ וּלְפִי מִעוּט חֵילוֹ הׇקְצַב־לוֹ מִעוּט הוֹן שִׁקְלוֹ וּלְפִי שִׂכְלוֹ כֵּן יְהִי הִלּוּלוֹ גָּדוֹל אֲדוֹנֵֽינוּ וְרַב כֹּֽחַ חֵילוֹ עַל־כֵּן אוֹחִיל לוֹ |
Per one’s strength and meager posessions, the small sheḳel-offering has been set. And per Their knowedge is Their praise; great is our Master, possessing much strength; thus I hope in Them! |
כִּי מִדָּתוֹ וְשִׁקְלוֹ לְפִי גׇדְלוֹ כׇּל־אוֹצְרוֹת שֶֽׁלֶג וְרֽוּחַ פִּלֵּס בְּמִשְׁקָלוֹ וּמֵי בְּרֵאשִׁית מָדַד מְלֹא שׇׁעֳלוֹ וּשְׁמֵי רוֹם תִּכֵּן זֶרְתּוֹ מְלֹא וְכׇל־הַרְרֵי קֶֽדֶם בְּאֶצְבָּעוֹ שְׁקָלוֹ וְגִבְעוֹת עוֹלָם תָּמַךְ בְּהוֹד אֲגֻדָּלוֹ גֵּיא וְכׇל־עֲפָרָהּ בִּצְרָדָה הֱכִילוֹ |
For Their measure and weight befits Their greatness. All wind and snow treasuries They scaled by Their weight and the primeval waters They measured by the handful, and the highest heavens Their full span affixed, and all the ancient mountains Their finger weighed, and hills of yore upheld with Their splendid forefinger; valley and its dust contained with Their long finger. |
לְחוֹלֵל תַּנִּין מְיֻמֶּֽנֶת הֵכִין לוֹ נִמְצֵאת כׇּל־מִדַּת יְצִירַת עוֹלָמוֹ כִּמְלֹא פִסַּת יָד הִיא רִשּׁוּמוֹ וּכְקָמֵֽיעַ בְּיַד גִּבּוֹר בִּזְרֽוֹעַ חוֹתָמוֹ וְאֵין לִקְצֹב רֹב מֶחְקְרֵי תַעֲצוּמוֹ אֲשֶׁר מָדַד וְקָצַב וְשִׁעֵר בִּמְרוֹמוֹ עַל כׇּל־מִדַּת כִּסְאוֹ וַהֲדוֹמוֹ׃ |
To pierce the dragon Their right arm is prepared. Therein is found every measure of the universe’s make, filling the palm of the hand is it signed; like an amulet in a man’s hand it is sealed on Their arm and none limit the vast searchings of Their might, that They measured and set and arranged on high. Beyond measure of Their throne and footstool |
מִדַּת בַּת־מֶֽלֶךְ בַּכֹּל מְעֻלָּה בְּאֹֽרֶךְ בְּרֹֽחַב בְּעֹֽמֶק בְּגֹּֽבַהּ מִתְעַלָּה כִּי יֵשׁ קֵץ לְכׇל־תִּכְלָה וְאִמְרָהּ רְחָבָה לָעַד לֹא־כָלָה׃ |
Is the measure of the princess,[51] The Torah highest of all, in length, width, depth, height, the most exalted. For there is a limit to every ending, but its word is forever long without end. |
מִדַּת עוֹלָם כִּמְלֹא פִסַּת יָד וּמִדָּתָהּ נְתוּנָה בִּימִין וּזְרֽוֹעַ וָיָד׃ מִדַּת עוֹלָם כְּמִזֶּֽרֶת וְעַד־אֲגֻדָּל וּמִדָּתָהּ בְּקַו אֲשֶׁר מְאֹד גָּדָל׃ |
The universe’s measure is like a handful, but its measure is given from arm to arm. The universe’s measure is like the thumb to the ring-finger, but its measure is like an endless line. |
מִדַּת עוֹלָם נִמְדֶּֽדֶת בִּשְׁלִישׁ אַמָּה וּמִדָּתָהּ עוֹלָה וְנוֹסֶֽבֶת כְּאַלְפַּֽיִם אַמָּה כְּמַרְאֵה הַמִּדָּה אֲשֶׁר צִיר רָאָה מְגִלָּה עֶשְׂרִים עַל־עֶֽשֶׂר אַמָּה עָפָה אַרְבָּעִים עַל־עֶשְׂרִים וּשְׁמוֹנֶה מֵאוֹת אַמָּה וְכׇל־הָעוֹלָם כֻּלּוֹ בִּשְׁלִישׁ אַמָּה׃ |
The universe’s measure is measured like a third of a cubit, but its measure goes up past two thousand cubits. Like the vision of the measure that the delegate saw,[52] Zechariah, who saw the flying scroll a scroll twenty by ten cubits folded, thus forty by twenty, eight hundred square cubits,[53] Zechariah 5:1-2 and all the universe is a third of a cubit, |
נִמְצֵאת דָּת בְּמִדּוֹתֶֽיהָ רְחָבָה וַאֲרֻכָּה אַלְפַּֽיִם וְאַרְבַּע מֵאוֹת בָּעוֹלָם מַאֲרִיכָה וְהִיא נָתְנָה לָעוֹלָם מַרְפֵּא וַאֲרוּכָה וּבִימִינָהּ קוֹצֶֽבֶת כׇּל־יְמֵי אַרְכָה וּבִשְׂמֹאלָהּ שׁוֹקֶֽלֶת עֽוֹשֶׁר וְכָבוֹד וּבְרָכָה׃ |
So the Law is found to be wider and longer by two thousand four hundred times than the universe, and it was given to the universe as healing and cure, and in its right hand long life is apportioned, and in its left hand weighs out riches, honor, and blessing. |
וְהִיא הוֹדִיעָה אֶת־כׇּל־חֶבְיוֹן סְתוּרוֹת וְהוּא קָצְבָה כׇּל־מִדּוֹת סְפוּרוֹת וְהִיא פָּתְחָה אֶת־כׇּל־סְגוּרוֹת וְהִיא שָׁקְלָה וְאָצְרָה אֶת־כׇּל־אוֹצָרוֹת׃ |
And it revealed all hidden secrets and it apportioned all ennumerated measures and it loosened all knotty issues and it weighed and stored all storehouses |
וְהִיא חָקְרָה הֲמוֹן מִפְקַד תַּחְתּוֹנִים וְהִיא נָתְנָה מִסְפַּר גְּדוּדֵי עֶלְיוֹנִים וְהִיא שִׁעֲרָה קוֹמַת אַלְפֵי שִׁנְאַנִּים אֲשֶׁר זֶה מִזֶּה בְּקוֹמָתָם מְשֻׁנִּים׃ |
And it investigated the numerous throng of earthlings, and gave number to the empyrean troops, and estimated the height of the thousand celestials which all differ in height one from another. |
יֵשׁ כְּמִדַּת הַיָּם הַגָּדוֹל קוֹמָתָם וְיֵשׁ כַּחֲלָלוֹ שֶׁל־עוֹלָם הֲקָמָתָם וְיֵשׁ כִּמְלֹא כׇל־הָעוֹלָם תְּקוּמָתָם׃ |
Some are as tall as the great sea, and some have a height like outer space, and some the entire universe in their stature. |
יֵשׁ לִשְׁתֵּי טִיסוֹת טָסִים עוֹלָם וְיֵשׁ לְטִיסָה אַחַת עָפִים עוֹלָם וְכׇל־אֶחָד וְאֶחָד בְּמַחֲנֵֽהוּ נֶעְלָם וּבִמְחִיצָתוֹ צָג וְחָשׁ וְדוּמָם וְנֶאֱלָם עַד־יִתֵּן רְשׁוּת מֶֽלֶךְ הָעוֹלָם וְחָשִׁים עַד־יַמְלִיכֽוּהוּ עַם עוֹלָם וְאָז יִפְצְחוּ לְפָאֵר אֱלֹהֵי עוֹלָם׃ |
And some fly through the universe in two flights, and others fly through the universe in one flights, and each one is hidden in their camp, standing shushed and silent and mute in their party, until the Sovereign of the Universe grants permission, but they are silent until the forever people enthrones Them and thus break out to glorify the God of the Universe. |
וּמִשֶּׁהֵם מְפָאֲרִים עוֹד לֹא־שׁוֹנִים כִּי בִנְהַר דִּינוּר שָׂחִים וְנִתָּנִים וְעוֹד מֶֽנּוּ נֶחֱצָבִים וּמִתְחַדְּשִׁים כָּרִאשׁוֹנִים שֶֽׁבַח וְהַלֵּל וָרֹן לָאֵל מְשַׁנְּנִים וְכִפֵּי קֶֽשֶׁת עִם־כְּנַף רְנָנִים זֶֽמֶר וָשִׁיר וְעוֹז וָרֶֽנֶן מְרַנְּנִים |
But once they glorify they do not repeat, for they are given again to swim in the river of fire, from which they are hewn, new like old, laudation, praise, and cheer to the Deity they chant. And as the rainbow with the wing cheers, hymn and song and strength and cheer they cheer. |
וּשְׂרָפִים הַמְעֻלִּים עַל־כׇּל־שִׁנְאֲנִּים שֵׁשׁ שֵׁשׁ כְּנָפַֽיִם בְּגֶוְיָם חֲנוּנִים מִמַּֽעַל לְיוֹשֵׁב עֲרָבוֹת בַּכֵּס נְתוּנִים וּלְיוֹשֵׁב עַל־כִּסֵּא בְּחִילָה מְנַגְּנִים מְצוֹא חֵן בְּנִגּוּנָם הֵם מְחַנְּנִים |
And the cobra-angels, highest of all celestials, each six-winged in their graceful forms, over the Cloud-Rider on Their throne are set, and to the Enthroned One in awe they perform, seeking favor in their gracious tune. |
וְקוֹדֶם לְכׇל־צְבָא מַֽעַל עוֹנִים וְשִׁלּוּשׁ קְדֻשָׁה לְרָם וְנִשָּׂא נוֹתְנִים כּוֹרְעִים וּמִשְׁתַּחֲוִים הֲמוֹנִים הֲמוֹנִים לְנַעֲרׇץ בְּסוֹד הֲמוֹן גְּדוּדֵי עֶלְיוֹנִים וְנִקְדָּשׁ בְּאַלְפֵי רִבְבוֹת תַּחְתּוֹנִים׃ |
And before every force above they answer, and give the threefold “Holy!” to the High and Mighty, bowing prostrate, throngs upon throngs, to Them, glorified in the celestial troops’ throngs’ counsel, and sanctified in thousands of myriads of earthlings…. |
כַּכּתוּב עַל־יַד נְבִיאֶֽךָ… |
As is written by Your prophet’s hand…[54] From here the qedusha and the rest of the repetition of Shaḥarit is recited as usual. (Followers of the Vilna Gaon recite the qedushta after the repetition, so as not to interrupt it.) |
Notes
| 1 | This brief reshut was not written by Qallir. It is inserted into the Ashkenazi rite here to justify the practice of inserting piyyutim. |
|---|---|
| 2 | A moniker for Israel. See Song of Songs 7:2. |
| 3 | i.e. God, based on the midrashic reading of the language in Song of Songs |
| 4 | Moses in this case |
| 5 | Referring to Haman |
| 6 | Literally: heart. The heart is the seat of thought in Biblical folk anatomy. |
| 7 | The book of Numbers, which includes a census of 603,550 Israelites. |
| 8 | Moses, who is said to have nursed the people Israel |
| 9 | Abraham, who was told to count the stars and know that his descendants would be as many as them. |
| 10 | The gematria of רשידנגאיזי״ב, the initials of all the tribes except for Levi, adds up to 597, which is pretty close to 600, the number of thousands of Israelites. This calculation is found in Midrash Tanḥuma Buber, Ki Tisa 5, which further explains that the missing 3,000 were those who were killed after the sin of the Golden Calf. |
| 11 | Levi |
| 12 | Cf. Hosea 14:3 |
| 13 | i.e. that divine mercy overpowers divine justice. |
| 14 | Find M. Shekalim 3:2 |
| 15 | Find M. Shekalim 6:5 |
| 16 | Find Micah 5:4 |
| 17 | The walking distance between earth and heaven — see B. Ḥagiga 13b |
| 18 | The Roman mile, a little over a kilometer. Not the imperial mile. |
| 19 | A stade, or stadion, is around 200 meters. |
| 20 | No it is not. It is around 60. Perhaps the original text read שִׁשִּׁים, an understandable scribal error. |
| 21 | The distance between an elbow and middle finger. Approximately 50 cm. |
| 22 | The distance between a pinky finger and thumb in an outstretched hand. |
| 23 | The distance between a pointer finger and thumb in an outstretched hand. |
| 24 | Seet the Midrash Konen. Translated by Gandz in “The Distribution of Land and Sea on the Earth’s Surface According to Hebrew Sources,” PAAJR, 1953, Vol. 22, pp. 32-33 — “The extent of the earth’s surface is a journey of 500 years by foot: one-third of it is desert, one-third habitable land, and one-third ocean. How much is the extent of one-third? A journey of 166 years and eight months.” |
| 25 | The river mentioned in Genesis 2:13, not the spring outside Jerusalem of the same name. |
| 26 | The two remaining rivers in Genesis — the Tigris and the Pishon. |
| 27 | The “cast-metal sea” in the Temple used for priestly washing, as mentioned in I Kings 7:23-26 |
| 28 | B. Pesaḥim 109b |
| 29 | Also known as the kor, estimated at around 220 L. |
| 30 | A letekh is around 110 liters. |
| 31 | An ephah is aound 22 liters. |
| 32 | An omer is around 2.2 liters, the minimum amount obligated in taking ḥallah according to B. Eruvin 83b. |
| 33 | Of a qav. A qav is a bit over 1.2 liters, a sixth of a dry seah. This makes a quarter of a qav about 300 ml, or 1¼ cups. |
| 34 | A băth is around 37 liters or around ten gallons. |
| 35 | A hín is around 6 liters, or a gallon and a half. |
| 36 | A lōg is around half a liter, or two cups. |
| 37 | The four cups at the seder, which all must be a minimum of a quarter-lōg (B. Pesaḥim 108b) |
| 38 | Qallir’s “cycle” is an unclear amount. 5⅔ of 6000 would give a cycle of 1059 years, while 22*49 would be 1078 years. Sacha Stern suggests (Calendar and Community: A History of the Jewish Calendar (2001), footnote 680) that it may refer to 1064 years, double the “great cycle” of 532 years, the amount of time between two occasions where the 19-year Metonic cycle begins on the same day of the month. |
| 39 | See Yerushalmi Berakhot 1:1:26. 576 is 24 squared. A term (onah) is a twenty-fourth of an hour, or two minutes and thirty seconds. |
| 40 | Meaning an instant is 1/576 of two minutes and thirty seconds, or 1/24 of six and a quarter seconds, or a bit over a quarter second. |
| 41 | As in, time is not quantized and can be divided ad infinitum. |
| 42 | This is a very strange opening line, because in most halakhic interpretations the talent is equal to sixty mina, not two. It has been suggested that the “great talent” mentioned here is not the normative talent, but perhaps a centenarius (B. Bekhorot 50a) instead. However, the Vilna Gaon’s followers take a different approach. See final footnote. |
| 43 | In this case, the sheḳel in question is the litra, which, according to B. Bekhorot 50a, is referred to as a sheḳel. This can lead to some confusion, because the litra is also elsewhere said to be equivalent to sixty sheḳel. And when discussing the sanctuary weight of the half-sheḳel offering, the weight used is is equivalent to that of the sela, and not the litra. |
| 44 | Thus Qallir’s original text. Followers of the Vilna Gaon emend it to כִּכָּר הַגָּדוֹל כְּגֹֽדֶל שִׁשִּׁים מָנֶה וְהַמָּנֶה מִתְחַשֵּׁב בְּעֶשְׂרִים וְחָמֵשׁ סֶֽלַע — “the great talent is the size of sixty mina, and the mina is considered as twenty-five sela,” to more accurately fit the normative halakhic interpretation of the relationship between the talent and the mina. |
| 45 | Meaning that the beqa, approximately 7 g, as one-half the sela, is the amount of the mandated half-sheḳel offering. |
| 46 | Also known as the zuz, or the drachma. A sela is thus equivalent to a tetradrachm, and two zuz is one beqa, which may be one of the reasons for the specific use of “two zuz” in Ḥad Gadya. |
| 47 | Meaning that a ma’a, being a twentieth of a sela, is equivalent to the gerah, a twentieth of the sanctuary-weight sheḳel. The ma’a is approximately 700 mg. |
| 48 | A small Roman weight |
| 49 | A very small Roman weight |
| 50 | A pruta being around 20 mg |
| 51 | The Torah |
| 52 | Zechariah, who saw the flying scroll |
| 53 | Zechariah 5:1-2 |
| 54 | From here the qedusha and the rest of the repetition of Shaḥarit is recited as usual. (Followers of the Vilna Gaon recite the qedushta after the repetition, so as not to interrupt it.) |
“קְדוּשְׁתָּאוֹת לְשַׁבָּת שְׁקָלִים | Qedushtaot for Shabbat Sheqalim, by Elazar ben Qallir” is shared through the Open Siddur Project under the Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license.
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