Yehudah ben Shmuel of Regensburg • the Open Siddur Project ✍ פְּרוֺיֶקְט הַסִּדּוּר הַפָּתוּחַ

📃 Rabbi Yosef vs. the Sorceror, a tale of a miraculous rescue on erev Yom Kippur retold by Rabbi Yehudah heḤasid in RSL Ms. Guenzburg 82 (ca. 12th c.)

Yehudah ben Shmuel of Regensburg — Tue, 29 Sep 2026 00:14:03 +0000

I found the story in the [Russian State Library] Guenzburg ms. 82…in a commentary on the Pentateuch by Rabbi Judah the Pious of Regensburg that was written from memory after Rabbi Judah’s death (1217) by his son. The story, therefore, was known as early as the first years of the thirteenth century, and possibly at the end of the twelft, as there is no reason to believe that Rabbi Judah was its author; he most probably received from an earlier twelfth-century source, either written or oral.

Source (Hebrew)	Translation (English)
”מכשפה לא תחיה“ (שמות כב:יז), ”כל שוכב עם בהמה“ (שמות כב:יח).	“You shall not suffer a sorceress to live” (Exodus 22:17), “Whoever lies with a (tame/domesticated) animal shall surely be put to death” (Exodus 22:18).
מעשה היה במכשף אחד, כשראה יהודיות יפות ביום הכיפורים היה מכשפן ומהפכן לאתונות, ומביאן לתוך ביתו, ובלילה מהפכן לנשים ושוכב עמהן.	Once there was a sorcerer who, whenever he saw beautiful Jewish girls on Yom haKippurim, would turn them into jennies^[1] female donkeys and bring them to his home. At night, he would restore them to womanhood and sleep with them.
היה אחד בעל שמות ושמו ר׳ יוסף, והיה מאותו העיר מהלך שלשה חדשים. שלחו אחריו אדם חסיד וסיפר לו כל המאורע. אמ׳ לו: שב אתי עד יום הכיפורים. התחיל אותו אדם לבכות. אמ״ל ר׳ יוסף: מה מזיק לך, למה תבכה? אמ׳ ליה: יתגנבו הנשים היפות.	There was a master of the Holy Names^[2] Joseph Dan notes that this story “is probably one of the earliest places in European Hebrew literature” where the term בעל שמות is used. whose name was Rabbi Yosef. He lived at a distance of three months’ journey from the sorcerer’s town. The townspeople sent a pious man to tell him what was happening in their town. Rabbi Yosef told him: “Stay with me till Yom haKippurim.” The pious man, upon hearing this, began to cry. Rabbi Yosef asked him: “What is bothering you! Why are you crying?” The Jew answered: “The beautiful girls will be kidnapped again.”^[3] The distance of Rabbi Yosef from the sorceror here implies, I think, a magical act of qefitsat ha-derekh (lit. “jumping/forshortening the road”) was involved in shortening the length of travel for the needed intervention –ANV.
הכניסו לבית המרחץ ורחצו שניהם וכן כולן (?), ובשעה קלו באו למקום שהיה שם מכשף.	When Yom haKippurim arrived, Rabbi Yosef brought him to the public baths, and very soon they came to the place where the sorcerer was.
אמ׳ ר׳ יוסף: אמ׳ מי גנבם, אמרו: אין אנו יודעין מה היה להם. הזכיר השם, בא ועמד על פתח המכשף. קרא לו, והציץ המכשף והשם ראשו בעד החלון. הזכיר השם, ונמתחו הכתלים שסביב צוארו עד שרצו לחנקו. א״ל המכשף, התירני ואומ׳ לך מה עשיתי. א״ל: ביום שילכו בנות ישר׳ היפות יחיפות בלא מנעלים ומקושטות הייתי מכשפן לאתונות, ובלילה הייתי מכשפן לכמות שהיו. א״ל ר׳ יוסף: אנה המשקה ואנה בנות ישר׳? א״ל: במקום פלוני.	Rabbi Yosef asked the people: “Who stole the girls” They answered: “We don’t know anything, we don’t know what happened to them.” So Rabbi Yosef pronounced a Holy Name, and came and stood at the front door of the sorcerer’s house. Rabbi Yosef then called for the sorcerer, who looked out and put his head out of the window. Rabbi Yosef pronounced a Holy Name, and the walls of the house stretched and closed around the sorcerer’s head, almost choking him. The sorcerer then said to Rabbi Yosef: “If you loosen the walls around my head, I shall tell you what I did to the women.” Rabbi Yosef did so, and the sorcerer told him: “On Yom haKippurim, when the beautiful daughters of Israel walked with bare feet and wore beautiful clothes, I would turn them into jennies by magic, and later, at night, return them to their original shape.” Rabbi Yosef then asked: “Where is the magical potion [you used] and where are the girls?” The sorcerer answered: “At such and such a place.”
והוציא את המשקה ואת בנות ישר׳ והזכיר השם ונדבקו הכתלים ונפל הראש לרשות הרבים.	So Rabbi Yosef extracted the potion and the girls [from that place], and then he pronounced another Holy Name, and the walls closed, and the sorcerer’s head fell into the street.
ובא ר׳ יוסף זצ״ל לבית הכנסת ואמ׳: פתחו לי שערי ארון הקודש. פתחו לו והלך ועמד בארון וסגר בעדו, ואחר כך פתחו ולא מצאוהו, כי פרח למקומו.	Rabbi Yosef, blessed be his memory, came then to the synagogue, and said: “Open the doors of the Holy Ark for me.” The people opened the doors, and he went and stood inside the Ark and closed the doors behind him. Later, the people opened the doors and failed to find him there, for he had flown back to his place.^[4] A detail of the procedure used for the qefitsat haderekh, which presages C.S. Lewis’s wardrobe portal to Narnia by about 800 years.
הרי למדת שעל ידי כישוף אדם שוכב עם בהמה ועם נשים, לכך סמך ”כי יפתה“ (שמות כב:טו) סמוך ”מכשפה“ (שמות כב:יז) ו”כל שוכב עם בהמה“ (שמות כב:יח).	By this story you have learned that magic enables a man to sleep with (tame/domesticated) animals and with women, and that is the reason that the Holy Scripture put the verses “And if a man entice a virgin that is not betrothed and lie with her” (Exodus 22:15), “You shall not suffer a sorceress to live” (Exodus 22:17), and “Whoever lies with a (tame/domesticated) animal” (Exodus 22:18) close to each other.

This is an early wizard battle tale found in RSL Ms. Guenzburg 82, fol. 78b-79a, first transcribed by Joseph Dan in his article סיפורים דימונולוגיים מכתבי יהודה החסיד (“Demonological stories from the writings of Yehudah he-Ḥasid”) and published in Tarbits (vol. 30, 1961), as story #29 on pp. 288-289. The English translation by Dan, was re-printed in chapter 15 of Jewish Mysticism vol. 2: The Middle Ages, pp. 359-360, and first published in “An Early Source of the Yiddish Akdamot Story,” in Hebrew University Studies in Literature, vol. 1 (1993), pp. 39-46. I’ve slightly modified Dr. Dan’s translation in places, replacing “asses” with “jennies” for itanot (female donkeys), “broth” with “potion” for mashqeh, and re-hebraicizing popular names.

Source(s)

RSL Ms. Guenzburg 82 fol. 78b-79a

Notes

Notes
1	female donkeys
2	Joseph Dan notes that this story “is probably one of the earliest places in European Hebrew literature” where the term בעל שמות is used.
3	The distance of Rabbi Yosef from the sorceror here implies, I think, a magical act of qefitsat ha-derekh (lit. “jumping/forshortening the road”) was involved in shortening the length of travel for the needed intervention –ANV.
4	A detail of the procedure used for the qefitsat haderekh, which presages C.S. Lewis’s wardrobe portal to Narnia by about 800 years.

קדיש יתום ליחיד | Mourner’s Ḳaddish for an Individual Without a Minyan (Sefer Ḥasidim, ca. 12-13th c.)

Yehudah ben Shmuel of Regensburg — Tue, 07 Apr 2020 18:13:48 +0000

Source (Hebrew)	Translation (English)
אָדָם שֶׁהוּא דָּר בַּכְּפָר וְאֵין עִמּוֹ עֲשָׂרָה לוֹמַר דָּבָר שֶׁבִּקְדֻשָּׁה אוֹ בִּמְּקוֹם קְּהִלָּה וְאִחֵר לָבֹא עַד אֲשֶׁר אָמְרוּ כְּבָר יְהֵא שְׁמֵי׳ רַבָּא יֹאמַר	A person who lives in a village without a minyan or who arrived late after they had already said “may God’s great Name…” should instead say:
וְעַתָּה יִגְדַּל נָא כֹּחַ אֲדֹנָי כַּאֲשֶׁר דִבַּרְתָּ לֵאמֹר׃ (במדבר יד:יז).	Therefore, I pray, let my Lord’s forbearance be great, as you have declared, saying:^[1] Numbers 14:17.
וְהִתְגַּדִּלְתִּי וְהִתְקַדִּשְׁתִּי וְנוֹדַעְתִּי לְעֵינֵי גּוֹיִם רַבִּים וְיָדְעוּ כִּי אֲנִי ה׳׃ (יחזקאל לח:כג).	Thus will I manifest My greatness and My holiness, and make Myself known in the sight of many nations. And they shall know that I am YHVH.^[2] Ezekiel 38:23.
יְהִי שֵׁם ה׳ מְּבֹרָךְ מֵעַתָּה וְעַד עוֹלָם׃ (תהלים קיג:ב).	Let the name YHVH be blessed now and forever.^[3] Psalms 113:2.

This mourners ḳaddish in the event there is no minyan is found in the Sefer Ḥasidim of Rabbi Yehudah ben Shmuel of Regensburg (ca. 12th-13 c.).

Source(s)

Needing source images.

Notes

Notes
1	Numbers 14:17.
2	Ezekiel 38:23.
3	Psalms 113:2.

שִׁיר הַכָּבוֹד (אַנְעִים זְמִירוֹת)‏ | Shir haKavod (An’im Zemirot), by Rabbi Yehudah he-Ḥasid of Regensburg (ca. 12th c.); translation by Israel Wolf Slotki

Yehudah ben Shmuel of Regensburg — Sat, 25 Jan 2020 16:55:55 +0000

The Hymn of Glory which in our Prayer-Books is restricted to the Sabbath, is sometimes sung also on the eve of the Day of Atonement. The hymn itself is a good deal older, belonging to the [12th] century [at the latest]. Its author is unknown. To bring to fruition whatever is noble in human endeavor, to vindicate whatever is highest in Israelitic aspiration, to discover the innermost truths indicated in the holy books—this seemed to be the aim of a soul in which the poetical, the moral, and the divine were blended together.

The Hymn of Glory is written in lines each of which is divided into two parts, with eight syllables in each part. It well deserves its title, for it is a noble eulogy of the glory of God. Its images are possibly too direct for modern taste, as they sometimes reach the verge of anthropomorphic licence. But the mystics—to whom the author, whoever he be, belonged—were always bold similists, and the hymn must be read in something of this mystic spirit. As to its poetical beauty and emotional power there can be no doubt. –Israel Wolf Slotki

Source (Hebrew)	Translation (English)
	The Ark is opened.
אַנְעִים זְמִירוֹת וְשִׁירִים אֶאֱרוֹג, כִּי אֵלֶֽיךָ נַפְשִׁי תַעֲרוֹג.	I will chant hymns and weave songs, for my soul pants after thee.
נַפְשִׁי חָמְדָה בְּצֵל יָדֶֽךָ, לָדַֽעַת כָּל רָז סוֹדֶֽךָ.	My soul longs to be in the shadow of thy hand, to gain the knowledge of every secret of thy mysteries.
מִדֵּי דַבְּרִי בִּכְבוֹדֶֽךָ, הוֹמֶה לִבִּי אֶל דּוֹדֶֽיךָ.	As often as I speak of thy glory, my heart yearns for thy affections.
עַל כֵּן אֲדַבֵּר בְּךָ נִכְבָּדוֹת, וְשִׁמְךָ אֲכַבֵּד בְּשִׁירֵי יְדִידוֹת.	I, therefore, speak glorious things of thee, and honour thy name with the loveliest songs.
אֲסַפְּרָה כְבוֹדְךָ וְלֹא רְאִיתִֽיךָ, אֲדַמְּךָ אֲכַנְּךָ וְלֹא יְדַעְתִּֽיךָ.	Of thy glory I tell, though I have not seen thee; I image forth and describe thee, though I have not known thee.
בְּיַד נְבִיאֶֽיךָ בְּסוֹד עֲבָדֶֽיךָ, דִּמִּֽיתָ הֲדַר כְבוֹד הוֹדֶֽךָ.	By the hand of thy prophets, in the council of thy servants, thou hast imaged forth the splendour of thy glorious majesty.
גְּדֻלָּתְךָ וּגְבוּרָתֶֽךָ. כִּנּוּ לְתֹֽקֶף פְּעֻלָּתֶֽךָ.	Thy greatness and thy might they described, in accordance with the power of thy work.
דִּמּוּ אוֹתְךָ וְלֹא כְפִי יֶשְׁךָ, וַיְשַׁוּֽוּךָ לְפִי מַעֲשֶֽׂיךָ.	In images they spoke of thee, but not in accordance with thy essence; they likened thee only in accordance with thy acts.
הִמְשִׁילֽוּךָ בְּרוֹב חֶזְיוֹנוֹת, הִנְּךָ אֶחָד בְּכָל דִּמְיוֹנוֹת.	They figured thee in metaphors, in a multitude of visions; but under all images thou art one.
וַיֶּחֱזוּ בְךָ זִקְנָה וּבַחֲרוּת, וּשְׂעַר רֹאשְׁךָ בְּשֵׂיבָה וְשַׁחֲרוּת.	In thee they saw old age and youth; and in the hair of thy head the greyness of age and the dawn of youth.
זִקְנָה בְּיוֹם דִּין וּבַחֲרוּת בְּיוֹם קְרָב, כְּאִישׁ מִלְחָמוֹת יָדָיו לוֹ רָב.	Ripe age in the day of judgement, and youth in the day of battle; as a man of wars his hands contend for him.
חָבַשׁ כּֽוֹבַע יְשׁוּעָה בְּרֹאשוֹ, הוֹשִֽׁיעָה לּוֹ יְמִינוֹ וּזְרֽוֹעַ קָדְשׁוֹ.	He has bound a helmet of salvation upon his head; his right hand and holy arm have brought him triumph.
טַלְלֵי אוֹרוֹת רֹאשוֹ נִמְלָא, קְוֻצּוֹתָיו רְסִֽיסֵי לָֽיְלָה.	His head is filled with dew of light; his locks are decked with drops of the night.
יִתְפָּאֵר בִּי כִּי חָפֵץ בִּי, וְהוּא יִהְיֶה לִי לַעֲטֶֽרֶת צְבִי.	He will be glorified by me, for he takes delight in me; my crown of beauty he will ever be.
כֶּֽתֶם טָהוֹר פָּז דְּמוּת רֹאשוֹ, וְחַק עַל מֵֽצַח כְּבוֹד שֵׁם קָדְשׁוֹ.	His head is like pure, fine gold; the glory of his holy name is upon his forehead impressed.
לְחֵן וּלְכָבוֹד צְבִי תִפְאָרָה, אֻמָּתוֹ לוֹ עִטְּרָה עֲטָרָה.	For grace and honour, splendour and beauty, his people has adorned him with a crown.
מַחְלְפוֹת רֹאשוֹ כְּבִימֵי בְחֻרוֹת, קְוֻצּוֹתָיו תַּלְתַּלִּים שְׁחוֹרוֹת.	The plaits of his head as in the days of youth; his locks as curls black.
נְוֵה הַצֶּֽדֶק צְבִי תִפְאַרְתּוֹ, יַעֲלֶה נָּא עַל רֹאש שִׂמְחָתוֹ.	The abode of righteousness, his glorious beauty, may he raise it above his chiefest joy.
סְגֻלָּתוֹ תְּהִי נָא בְיָדוֹ עֲטֶֽרֶת. וּצְנִיף מְלוּכָה צְבִי תִפְאֶֽרֶת.	Let his treasured people be a diadem in his hand, and a royal turban of matchless beauty.
עֲמוּסִים נְשָׂאָם עֲטֶֽרֶת עִנְּדָם, מֵאֲשֶׁר יָקְרוּ בְעֵינָיו כִּבְּדָם.	Carried by him, he raised them and crowned them; he honoured them because they were precious in his sight.
פְּאֵרוֹ עָלַי וּפְאֵרִי עָלָיו, וְקָרוֹב אֵלַי בְּקָרְאִי אֵלָיו.	His glory rests on me, and my adoration is for him; he is near unto me when I call upon him.
צַח וְאָדוֹם לִלְבוּשׁוֹ אָדוֹם, פּוּרָה בְּדָרְכוֹ בְּבוֹאוֹ מֵאֱדוֹם.	Bright and ruddy in red apparel, when he came from Edom where he trod the winepress.
קֶֽשֶׁר תְּפִלִּין הֶרְאָה לֶעָנָו, תְּמוּנַת יְיָ לְנֶֽגֶד עֵינָיו.	The knot of the tefillin he showed to the meek (Moses), while the similitude of the Lord was before his eyes.
רוֹצֶה בְעַמּוֹ עֲנָוִים יְפָאֵר, יוֹשֵׁב תְּהִלּוֹת בָּם לְהִתְפָּאֵר.	He delights in his people, he glorifies the meek; he that dwells amid praises is glorified by them.
רֹאשׁ דְּבָרְךָ אֱמֶת קוֹרֵא מֵרֹאשׁ, דּוֹר וָדוֹר עַם דּוֹרֶשְׁךָ דְּרוֹשׁ.	Thy choicest word is truth; O, thou who hast called generation after generation from the beginning, seek the people that seek thee.
שִׁית הֲמוֹן שִׁירַי נָא עָלֶֽיךָ, וְרִנָּתִי תִּקְרַב אֵלֶֽיךָ.	Set down the abundance of my songs with thee, and let my exultation come near unto thee.
תְּהִלָּתִי תְּהִי לְרֹאשׁךָ עֲטֶֽרֶת, וּתְפִלָּתִי תִּכּוֹן קְטֹֽרֶת.	Let my praise be as a crown unto thy head, and my prayer be set forth as fragrant incense.
תִּיקַר שִׁירַת רָשׁ בְּעֵינֶֽיךָ, כַּשִּׁיר יוּשַׁר עַל קָרְבָּנֶֽיךָ.	May the poor man’s song be precious in thy sight, as the song that was sung at thy altar sacrifices.
בִּרְכָתִי תַעֲלֶה לְרֹאשׁ מַשְבִּיר, מְחוֹלֵל וּמוֹלִיד צַדִּיק כַּבִּיר.	May my blessing ascend to the giver of life, who decrees travail and birth, who is mighty in justice.
וּבְבִרְכָתִי תְנַעֲנַע לִי רֹאשׁ, וְאוֹתָהּ קַח לְךָ כִּבְשָׂמִים רֹאשׁ.	And do thou incline thy head to me when I offer my blessing, and accept it as the choicest of spices.
יֶעֱרַב נָא שִׂיחִי עָלֶֽיךָ. כִּי נַפְשִׁי תַעֲרוֹג אֵלֶֽיךָ.	May the meditation be pleasant unto thee, for my soul panteth after thee.
לְךָ יְהוָה הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד כִּי־כֹל בַּשָּׁמַיִם וּבָאָרֶץ לְךָ יְהוָה הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכֹל לְרֹאשׁ׃ (דברי הימים א׳ כט:יא)	Thine, YHVH, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is Thine; Thine, YHVH, is the kingdom, and the supremacy as head over all.^[2] 1 Chronicles 29:11.
מִי יְמַלֵּל גְּבוּרוֹת יְהוָה יַשְׁמִיעַ כָּל־תְּהִלָּתוֹ׃ (תהלים קו:ב)	Who can tell the mighty acts of YHVH, proclaim all their praises?^[3] Psalms 106:2.
	The Ark is closed. The Mourner’s Ḳaddish is here recited.

Known popularly by its incipit, Anim Zemirot, the Shir haKavod is often attributed to Yehudah heḤasid of Regensbeurg (1150–1217), but he may have only written a commentary on it. The piyyut itself is the last of eight piyyutim, the rest known as the Shir haYiḥud, first printed in Tiengen, 1560.

This translation of the Shir haKavod (Hymn of Glory) by Rabbi Dr. Israel Wolf Slotki (1884–1973) can be found in the combined edition of Prayers of Israel of Rabbi Jacob Bosniak (1887-1963) published by Pardes Publishing House, N.Y.C. in 1964. I have added the concluding verses from Psalms 106:2 and replaced “O Lord” with ‘YHVH’ in 1 Chronicles 29:11. –Aharon N. Varady

In the United States, the copyright on this translation should expire in 2043, seventy years after I.W. Slotki’s death. Reproduction rights for libraries and archives go into effect in 2023.

Source(s)

Notes

Notes
1	The work is widely ascribed to Rabbi Yehudah he-Ḥasid of Regensburg.
2	1 Chronicles 29:11.
3	Psalms 106:2.

שִׁיר הַכָּבוֹד (אַנְעִים זְמִירוֹת)‏ | Shir haKavod (An’im Zemirot), attributed to Rabbi Yehudah he-Ḥasid of Regensburg (ca. 12th c.); translation by Israel Zangwill (1904)

Yehudah ben Shmuel of Regensburg — Tue, 27 Jan 2026 05:40:42 +0000

Source (Hebrew)	Rhyming Translation (English)
	The Ark is opened.
א׳	Ⅰ
אַנְעִים זְמִירוֹת וְשִׁירִים אֶאֱרוֹג כִּי אֵלֶֽיךָ נַפְשִׁי תַעֲרוֹג׃	Sweet hymns shall be my chant and woven songs, For Thou art all for which my spirit longs —
נַפְשִׁי חָמְדָה בְּצֵל יָדֶֽךָ לָדַֽעַת כׇּל רָז סוֹדֶֽךָ׃	To be within the shadow of Thy hand And all Thy mystery to understand.
מִדֵּי דַבְּרִי בִּכְבוֹדֶֽךָ הוֹמֶה לִבִּי אֶל דּוֹדֶֽיךָ׃	The while Thy glory is upon my tongue, My inmost heart with love of Thee is wrung.
עַל כֵּן אֲדַבֵּר בְּךָ נִכְבָּדוֹת וְשִׁמְךָ אֲכַבֵּד בְּשִׁירֵי יְדִידוֹת׃	So though Thy mighty marvels I proclaim, ’Tis songs of love wherewith I greet Thy name.
ב׳	Ⅱ
אֲסַפְּרָה כְבוֹדְךָ וְלֹא רְאִיתִֽיךָ אֲדַמְּךָ אֲכַנְּךָ וְלֹא יְדַעְתִּֽיךָ׃	I have not seen Thee, yet I tell Thy praise, Nor known Thee, yet I image forth Thy ways.
בְּיַד נְבִיאֶֽיךָ בְּסוֹד עֲבָדֶֽיךָ דִּמִּֽיתָ הֲדַר כְבוֹד הוֹדֶֽךָ׃	For by Thy seers’ and servants’ mystic speech Thou didst Thy sov’ran splendour darkly teach.
גְּדֻלָּתְךָ וּגְבוּרָתֶֽךָ כִּנּוּ לְתֹֽקֶף פְּעֻלָּתֶֽךָ׃	And from the grandeur of Thy work they drew The measure of Thy inner greatness, too.
דִּמּוּ אוֹתְךָ וְלֹא כְפִי יֶשְׁךָ וַיַּשְׁוֽוּךָ לְפִי מַעֲשֶֽׂיךָ׃	They told of Thee, but not as Thou must be, Since from Thy work they tried to body Thee.
הִמְשִׁילֽוּךָ בְּרֹב חֶזְיוֹנוֹת הִנְּךָ אֶחָד בְּכׇל דִּמְיוֹנוֹת׃	To countless visions did their pictures run, Behold through all the visions Thou art one.
ג׳	Ⅲ
וַיֶּחֱזוּ בְךָ זִקְנָה וּבַחֲרוּת וּשְׂעַר רֹאשְׁךָ בְּשֵׂיבָה וְשַׁחֲרוּת׃	In Thee old age and youth at once were drawn. The grey of eld, the flowing locks of dawn,
זִקְנָה בְּיוֹם דִּין וּבַחֲרוּת בְּיוֹם קְרָב כְּאִישׁ מִלְחָמוֹת יָדָיו לוֹ רָב׃	The ancient Judge, the youthful Warrior, The Man of Battles, terrible in war,
חָבַשׁ כּֽוֹבַע יְשׁוּעָה בְּרֹאשוֹ הוֹשִֽׁיעָה לּוֹ יְמִינוֹ וּזְרֽוֹעַ קָדְשׁוֹ׃	The helmet of salvation on His head. And by His hand and arm the triumph led,
טַלְלֵי אוֹרוֹת רֹאשוֹ נִמְלָא קְוֻצּוֹתָיו רְסִֽיסֵי לָֽיְלָה׃	His head all shining with the dew of light, His locks all dripping with the drops of night.
ד׳	Ⅳ
יִתְפָּאֵר בִּי כִּי חָפֵץ בִּי וְהוּא יִהְיֶה לִי לַעֲטֶֽרֶת צְבִי׃	I glorify Him, for He joys in me. My crown of beauty He shall ever be!
כֶּֽתֶם טָהוֹר פָּז דְּמוּת רֹאשוֹ וְחַק עַל מֶֽצַח כְּבוֹד שֵׁם קָדְשׁוֹ׃	His head is like pure gold: His forehead’s flame Is graven glory of His holy name.
לְחֵן וּלְכָבוֹד צְבִי תִפְאָרָה אֻמָּתוֹ לוֹ עִטְּרָה עֲטָרָה׃	And with that lovely diadem ’tis graced. The coronal His people there have placed.
מַחְלְפוֹת רֹאשוֹ כְּבִימֵי בְחֻרוֹת קְוֻצּוֹתָיו תַּלְתַּלִּים שְׁחוֹרוֹת׃	His hair as on the head of youth is twined, In wealth of raven curls it flows behind.
נְוֵה הַצֶּֽדֶק צְבִי תִפְאַרְתּוֹ יַעֲלֶה נָּא עַל רֹאשׁ שִׂמְחָתוֹ׃	His circlet is the home of righteousness; Ah, may He love His highest rapture less!
סְגֻלָּתוֹ תְּהִי נָא בְיָדוֹ עֲטֶֽרֶת וּצְנִיף מְלוּכָה צְבִי תִפְאֶֽרֶת׃	And be His treasured people in His hand A diadem His kingly brow to band.
עֲמוּסִים נְשָׂאָם עֲטֶֽרֶת עִנְּדָם מֵאֲשֶׁר יָקְרוּ בְעֵינָיו כִּבְּדָם׃	By Him they were uplifted, carried, crowned, Thus honoured inasmuch as precious found.
פְּאֵרוֹ עָלַי וּפְאֵרִי עָלָיו וְקָרוֹב אֵלַי בְּקָרְאִי אֵלָיו׃	His glory is on me, and mine on Him, And when I call He is not far or dim.
צַח וְאָדוֹם לִלְבוּשׁוֹ אָדוֹם פּוּרָה בְּדָרְכוֹ בְּבוֹאוֹ מֵאֱדוֹם׃	Ruddy in red apparel, bright He glows When He from treading Edom’s wine-press goes.
קֶֽשֶׁר תְּפִלִּין הֶרְאָה לֶעָנָו תְּמוּנַת יְיָ לְנֶֽגֶד עֵינָיו׃	Phylacteried the vision Moses viewed The day he gazed on God’s similitude.
רוֹצֶה בְעַמּוֹ עֲנָוִים יְפָאֵר יוֹשֵׁב תְּהִלּוֹת בָּם לְהִתְפָּאֵר׃	He loves His folk; the meek will glorify, And, shrined in prayer, draw their rapt reply.
ה׳	Ⅴ
רֹאשׁ דְּבָרְךָ אֱמֶת קוֹרֵא מֵרֹאשׁ, דּוֹר וָדוֹר עַם דּוֹרֶשְׁךָ דְּרוֹשׁ׃	Truth is Thy primal word; at Thy behest The generations pass — O aid our quest
שִׁית הֲמוֹן שִׁירַי נָא עָלֶֽיךָ וְרִנָּתִי תִּקְרַב אֵלֶֽיךָ׃	For Thee, and set my host of songs on high. And let my psalmody come very nigh.
תְּהִלָּתִי תְּהִי לְרֹאשׁךָ עֲטֶֽרֶת וּתְפִלָּתִי תִּכּוֹן קְטֹֽורֶת׃	My praises as a coronal account, And let my prayer as Thine incense mount.
תִּיקַר שִׁירַת רָשׁ בְּעֵינֶֽיךָ כְּשִּׁיר יוּשַׁר עַל קָרְבָּנֶֽיךָ׃	Deem precious unto Thee the poor man’s song, As those that to Thine altar did belong.
בִּרְכָתִי תַעֲלֶה לְרֹאשׁ מַשְׁבִּיר מְחוֹלֵל וּמוֹלִיד צַדִּיק כַּבִּיר׃	Rise, O my blessing, to the lord of birth, The breeding, quickening, righteous force of earth.
וּבְבִרְכָתִי תְנַעֲנַע לִי רֹאשׁ וְאוֹתָהּ קַח לְךָ כִּבְשָׂמִים רֹאשׁ׃	Do Thou receive it with acceptant nod, My choicest incense offered to my God.
יֶעֱרַב נָא שִׂיחִי עָלֶֽיךָ כִּי נַפְשִׁי תַעֲרוֹג אֵלֶֽיךָ׃	And let my meditation grateful be, For all my being is athirst for Thee.
לְךָ יְיָ הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד כִּי־כֹל בַּשָּׁמַיִם וּבָאָרֶץ לְךָ יְיָ הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכֹל לְרֹאשׁ׃ (דברי הימים א׳ כט:יא)	Thine, O Lord, are greatness and power, glory, victory and majesty; for all that is in the heaven and in the earth is thine: thine is sovereignty, O Lord, and pre-eminence supreme. (1 Chronicles 29:11)
מִי יְמַלֵּל גְּבוּרוֹת יְיָ יַשְׁמִיעַ כָּל־תְּהִלָּתוֹ׃ (תהלים קו:ב)	Who can utter the mighty acts of the Lord? Who can show forth all his praise? (Psalms 106:2)
	The Ark is closed.

This is the Shir haKavod (“Hymn of Glory,” also known by its incipit “An’im Zemirot”) attributed to Rabbi Yehudah he-Ḥasid of Regensburg, included at the conclusion of the Shir haYiḥud (first attested in print in Thiengen 1560). This translation by Israel Zangwill, was first published in Arthur Davis and Herbert Adler’s Maḥzor Avodat Ohel Moed: Avodat Yom haKippurim (Evening Service) (1904), pp. 73-74.

Source(s)

גאולה לשבת לפני שבעות | Geulah piyyuṭ for the Shabbat before Shavuot, by Rabbi Yehuda bar Shmuel he-Ḥasid of Regensburg

Yehudah ben Shmuel of Regensburg — Thu, 29 May 2025 19:38:49 +0000

This geulah piyyut, by R. Yehuda heḤasid, is, similar to the prior zulat, a response to the massacres of the First Crusade. It specifically focuses, in the way only a maverick like heḤasid could, on holding God to account for breach of covenant, and calls out both Christians and — on a much rarer theme — Muslims for their slaughter of Jews during the Crusades. As a geulah, it is recited right before concluding berakha of the Emet blessing and the Amidah.

This is the sixth and final piyyut of a complete set of yotsrot (piyyutim inserted into the reading of the Shema) in the old Ashkenazi rite, for the Shabbat before Shavuot, including alphabetical gender-neutral translations.

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)
יוֹנָה נְשָׂאתָהּ עַל־כַּנְפֵי נְשָׁרִים וְקִנְנָה בְּחֵיקְךָ בְּחַדְרֵי חֲדָרִים לָמָּה נְטַשְׁתָּהּ נְדוּדָה בַּיְעָרִים וּמִכׇּל־עֲבָרִים פֹּרְשֵׂי מִכְמוֹרִים יְסִיתֽוּהָ זָרִים לֵאלֹהִים אֲחֵרִים וְהִיא בְּמִסְתָּרִים תִּבְכֶּה לְבַֽעַל נְעוּרִים׃ וַתִּשָּׂא אִישׁוֹן לְבַעֲלָהּ הָרִאשׁוֹן וּבֵין אֵֽצֶר וְדִשׁוֹן תַּחֲלִיק לוֹ לָשׁוֹן לָמָּה תַּעֲזֹב נַפְשִׁי לִשְׁאוֹל וְאֵֽדְעָה֙ כִּ֣י אֵ֤ין זוּלָֽתְךָ֙ לִגְא֔וֹל׃	You lifted the dove on the wings of eagles, and nested it in Your lap in the innermost chambers. Why have You abandoned her, wandering among the forests? And from all passers-by casting nets, strangers incited to other gods, and she, in the hidden places, cries to the Spouse of her youth. And she raises her pupil to her first Spouse, and between Etzer and Dishon^[1] Two sons of Seir the Horite, mentioned in Genesis 36:21. Here representing Christianity and the diaspora as a whole. her tongue slips to Them, For I know that you have no other Redeemer.^[2] Ruth 4:4. A repeated refrain throughout the poem. to ask: “Why did you leave my soul?
הֲלָנֶֽצַח תַּמָּה תְּהִי גְלוּיַת צַמָּה מִזָּה וְשַׁמָּה לְבִזָּה וְשַׁמָּה וּבֶן הָאָמָה בִּעֲתַֽנִי אֵימָה כִּי בְיָד רָמָה קֶֽשֶׁת רָמָה וְאׇהֳלֵי בָמָה לְאׇהֳלִיבָמָה וְאׇהֳלִי בַמָּה תְּיַחֵל עוֹד וְכַמָּה׃ אֵין מֽוֹפֵת וְאֵין אוֹת וְאֵין חָזוּת וּמַרְאוֹת וְאִם אֶשְׁאַל לִרְאוֹת מָתַי קֵץ הַפְּלָאוֹת יַעֲנוּ נְבוּאוֹת הִקְשִֽׁיתָ לִשְׁאוֹל וְאֵֽדְעָה֙ כִּ֣י אֵ֤ין זוּלָֽתְךָ֙ לִגְא֔וֹל׃	How could the pure one forever go with hair uncovered?^[3] A sign of disgrace, see Numbers 5:18 and the sotah ritual. Mizzah and Shammah^[4] Two grandsons of Esau, mentioned in Genesis 36:13 and 17. Here representing Christianity. to shame and disgrace! And the slavegirl’s son^[5] Ishmael son of Hagar. Here representing Islam. startled me in fear, for with a high hand he cast the bow.^[6] A weapon associated with Ishamel. See Genesis 21:20 And the shrine’s tents^[7] An untranslateable pun — “the shrine’s tents” is oholei vama to Oholivama,^[8] One of Esau’s wives, see Genesis 36:2. Perhaps referring to the Crusader conquest of Jerusalem. And my tent, how long^[9] Another untranslateable pun — “my tent, how long” is oholi va-ma and how much will you wait? There is no wonder, there is no sign, and there is no vision or sight, and were I to ask to see when is the final miracle, prophecies would answer, “You made it hard to ask… for I know that you have no other Redeemer.
וּבָנוֹת עֲדִינוֹת הׇגְלוּ מִמְּדִינוֹת וּמִמִּטּוֹת רַעֲנַנּוֹת וּמְנוּחוֹת שַׁאֲנַנּוֹת וְנִפְזְרוּ בֵּינוֹת עַם לֹא־בִינוֹת בְּלַעֲגֵי שָׂפָה וּלְשׁוֹנוֹת שׁוֹנוֹת אֵיךְ שׁוֹמְרֵי אֱמוּנוֹת בָּם הָיוּ טְמוּנוֹת וְלֶאֱלִילֵי תְמוּנוֹת אֵין חֶפְצָם לַעֲנוֹת׃ לָמָּה בַּמֶּרְחָק תַּעֲמֹד דָּר שַׁחַק דּוֹדִי רָחַק וְרוֹדִי דָחַק וּלְקֵץ הַיָּמִין נִשְׁאַל נִשְׁאוֹל וְאֵֽדְעָה֙ כִּ֣י אֵ֤ין זוּלָֽתְךָ֙ לִגְא֔וֹל׃	Ushered into exile were the gentle daughters from the provinces, and from verdant tribes, and from tranquil resting-places, and they were scattered among people lacking understanding, with alien dialects and strange languages. How could the guardians of faith be buried among them? who have no desire to answer to iconized godlings? Why do You stand afar, o Dweller in the Welkin? My Beloved withdraws, and my subjugator stresses!^[10] Another untranslateable pun, in this case a spoonerism. “My Beloved withdraws” = dodi raḥaq, while “my subjugator stresses” is rodi daḥaq. For I know that you have no other Redeemer. For the End of Dawes^[11] An obsolete Middle English plural of day, to reflect the unique plural form yamin used here, based on the Aramaic-influenced form of Daniel 12:13. we ask, yea, ask!
דֶּֽגֶל אַהֲבָה מֵעָלַי הוּסַר וְרֶֽגֶל גַּאֲוָה עָלַי עֹל מָסַר וַאֲנִי מְיֻסָּר בְּאַכְזְרִיּוּת מוּסָר גּוֹלֶה וְנֶאֱסָר וּמַר וְזָעֵף וָסָר אֵין מִנְּזָר וְטִפְסָר אֵין מֶֽלֶךְ וְאֵין שָׂר צָר אֵלַי סָר וְצוּר מֶֽנִּי סָר׃ הֶחֱרִיב בְּקִצְפּוֹ מָקוֹם מִדְרַךְ כַּפּוֹ וְהִצִּית בְּזַעְפּוֹ מְזוּזָתוֹ וְסִפּוֹ וְאֵשׁ קָדְחָה בְּאַפּוֹ וַתִּיקַד עַד־שְׁאוֹל וְאֵֽדְעָה֙ כִּ֣י אֵ֤ין זוּלָֽתְךָ֙ לִגְא֔וֹל׃	Down came the flag of love from over me, and the prideful foot set a yoke upon me. And I am punished, cruelly removed, an exile and prisoner, and bitter and angry and sullen. There is no crown-prince nor marshal, no king and no noble. The stressor turned towards me, and the Rock turned from me.^[12] Another untranslatable pun. “Stressor” = tsar, while “Rock” is tsur. They destroyed in Their fury the place Their sole walks.^[13] The Temple. And They ignited in Their anger Their doorpost and Their lintel. And fire fevered in Their rage and kindled unto the underworld. For I know that you have no other Redeemer.
הַֽ֭לְעוֹלָמִים יִזְנַ֥ח ׀ אֲדֹנָ֑י הַאֵין קֵֽצֶה לְמֽוֹפֵת חֶזְיוֹנָי קוּמָה יְהֹוָה וְיָפֻצוּ שׂוֹטְנָי וְשׁוּב אֶל־מְעוֹנַי אֶל־הֵיכַל לִפְנָי וְהָשֵׁב לִשְׁכֵנַי גְּמֻלוֹת יְגוֹנָי וְתִגָּלֶה לְעֵינַי כְּבֹאֲךָ מִסִּינָי׃ וּבְטַל יֶָשַׁע רֵד עַל־יָרֵא וְחָרֵד וּמִכִּסְאִי הוֹרֵד בֶּן־הָאָמָה מוֹרֵד עַד לֹא־אֵרֵד בְּיָגוֹן אֶל שְׁאוֹל וְאֵֽדְעָה֙ כִּ֣י אֵ֤ין זוּלָֽתְךָ֙ לִגְא֔וֹל׃	Always will my Master abandon? Is there no conclusion to my wondrous visions? Arise, Cause, and may my adversaries be scattered, and return to my abodes, to the temple’s midst, and bring upon my neighbors requital for our sorrow, and reveal to my eyes as You came upon Sinai! and with dew of salvation descend upon the reverent and awed, and bring down the rebellious slavegirl’s son^[14] Ishmael. Find note above on “the slavegirl’s son.” from my seat, till I no longer descend in sorrow to the underworld, for I know that you have no other Redeemer.
בִּגְלַל אָבוֹת תּוֹשִׁיעַ בָּנִים וְתָבִיא גְּאֻלָּה לִבְנֵי בְּנֵיהֶם׃ בָּרוּךְ אַתָּה יְהֹוָה גָּאַל יִשְׂרָאֵל׃	For the parents’ sake You will save the children and bring redemption to their children’s children. Blessed are You, Cause, who redeemed Israel.

Notes

Notes
1	Two sons of Seir the Horite, mentioned in Genesis 36:21. Here representing Christianity and the diaspora as a whole.
2	Ruth 4:4. A repeated refrain throughout the poem.
3	A sign of disgrace, see Numbers 5:18 and the sotah ritual.
4	Two grandsons of Esau, mentioned in Genesis 36:13 and 17. Here representing Christianity.
5	Ishmael son of Hagar. Here representing Islam.
6	A weapon associated with Ishamel. See Genesis 21:20
7	An untranslateable pun — “the shrine’s tents” is oholei vama
8	One of Esau’s wives, see Genesis 36:2. Perhaps referring to the Crusader conquest of Jerusalem.
9	Another untranslateable pun — “my tent, how long” is oholi va-ma
10	Another untranslateable pun, in this case a spoonerism. “My Beloved withdraws” = dodi raḥaq, while “my subjugator stresses” is rodi daḥaq.
11	An obsolete Middle English plural of day, to reflect the unique plural form yamin used here, based on the Aramaic-influenced form of Daniel 12:13.
12	Another untranslatable pun. “Stressor” = tsar, while “Rock” is tsur.
13	The Temple.
14	Ishmael. Find note above on “the slavegirl’s son.”