💬 דברי גד החוזה | The Words of Gad the Augur (translated and cantillated by Isaac Gantwerk Mayer)

Contributor(s): Isaac Gantwerk Mayer (translation), Isaac Gantwerk Mayer (transcription & naqdanut) and Unknown Author(s)

Shared on: 27 November 2024 under the Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license

Categories: Nittel Nacht Readings, Extracanonical Megillot

Tags: angelology, אשרי Ashrei, derivative work, Life of David HaMelekh, Nusaḥ Cochin, prophetic revelation

The Words of Gad the Augur is a lost work mentioned in I Chronicles 29:29. It is also an apocryphal Hebrew work of fourteen chapters, attributed to the Jews of Cochin in India. Most famous for its unique verse for the letter נ (nūn) in its variant of Psalms 145, this text also features multiple unique midrashim, reworked Biblical texts, and Hebrew forms and names not found elsewhere.

Some have cast doubt on The Words of Gad the Augur‘s legitimacy (for lack of a better word) as a work of Jewish apocrypha, on account of the means by which it was brought to Europe. The manuscript was first brought to the attention of Europeans in 1757, when the apostate (Jewish-born Catholic) Leopold Immanuel Jacob van Dort brought multiple unique manuscripts he claimed to have received from from Cochin to the attention of the legendary German Protestant Bible critic J.G. Eichhorn. According to van Dort, that the Jews of Cochin claimed that their ancestors had multiple otherwise-lost prophetic works, including the works of Gad, Nathan, Shemaiah, and Ahijah. Of these works, he brought this one back. This is a distinctly possible story — the Malabar Coast was under Dutch rule at the time, and van Dort does seem to have actually been there. But the issue is is that the Jews of Cochin don’t appear to have any record of this book existing. Now in the past few centuries the Jewish community of Cochin has gone through a process of normalization to rabbinic forms, so the book might have been lost from Cochin. But it also might have been a hoax the whole time, perhaps an attempt by the apostate van Dort to paint the Jews of Cochin as credulous and primitive.

The work as it stands is an enigma. R. Schechter claimed it was late, based on its Hebrew forms and Italian script. R. Bar-Ilan disagreed, claiming it may date back to the Roman era. And, as mentioned prior, some have argued the entire work is a hoax. But no matter its origin, it’s a fascinatingly odd work and a long-time obsession of mine. Presented is a vocalization, cantillation, and gender-neutral translation of the entire book. Considering its diegetic setting as “additional tales of David,” it should perhaps be read in haftara cantillation.

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Source (Hebrew)	Translation (English)
פרק א׳	Chapter 1
^א בִּשְׁנַ֣ת ׀ שְׁלֹשִׁ֣ים וְאֶחָ֗ד לְמֶ֤לֶךְ דָּוִד֙ בִּירוּשָׁלִַ֔ם הִ֧יא שְׁנַ֛ת שְׁלֹשִׁ֥ים וּשְׁמוֹנָ֖ה לְמַלְכ֣וּת דָּוִ֑ד הָיָ֨ה דְּבַ֤ר יְהֹוָה֙ אֶל־גָּ֣ד הַחוֹזֶ֔ה בְּחֹ֣דֶשׁ זִ֔ו עַל־יַ֛ד נַ֥חַל קִדְר֖וֹן לֵאמֹֽר׃ ^ב כֹּ֣ה ׀ אָמַ֣ר יְהֹוָ֗ה לֵ֨ךְ אַתָּ֜ה וֶעֱזֹ֤ר כְּגֶ֙בֶר֙ חֲלָצֶ֔יךָ וַעֲמֹ֖ד בַּחֲצִ֣י הַנַּ֑חַל וּקְרָ֨א קוֹל־גָּד֜וֹל הִתְמַהְמֵ֣הַּ וְחִ֗ישָׁה הִתְמַהְמֵ֤הַּ וְחִ֙ישָׁה֙ הִתְמַהְמֵ֣הַּ וְחִ֔ישָׁה כִּ֛י ע֥וֹד חָז֖וֹן לְבֵ֥ן יִשַֽׁי׃ ^ג וּבָעֵ֣ת הַקְּרִיאָ֔ה תִּהְיֶ֥ה פָנֶ֖יךָ לְמִֽזְרְחֵי־קֶ֣דֶם הָעִ֑יר וְכַפֶּ֤יךָ תִּפְרֹשׁ֙ הַשָּׁמַ֔יְמָה וְעֵינֶ֖יךָ תִּסְגֹּֽר׃ ^ד וְעָשִׂ֖יתִי כַּאֲשֶׁ֥ר צֻוֵּֽיתִי׃ ^ה וַיְהִ֞י כַּאֲשֶׁר־כָּלִיתִ֣י ׀ לִקְרֹ֣א אֶת־הַקְּרִיאָ֗ה פָּקַ֣חְתִּי אֶת־עֵינַי֮ וְרָאִ֒יתִי֒ וְהִנֵּה֩ צֶ֨מֶד בָּקָ֤ר עֹלֶה֙ מֵהַנַּ֣חַל קִדְר֔וֹן נִהֵ֥ג עַל־יַ֖ד חֲמֹ֣ר וְגָמָ֑ל הַחֲמֹר֙ לִימִ֣ין הַצֶּ֔מֶד וְהַגָּמָ֖ל עַל־שְׂמֹאלֽוֹ׃ ^ו וְק֤וֹל גָּדוֹל֙ הוֹלֵ֣ךְ לִפְנֵיהֶ֔ם כְּק֥וֹל גַּלְגַּ֖ל רַעַ֑ם קוֹרֵ֥א בְּקוֹל־מַ֖ר לֵאמֹֽר׃ ^ז חוֹזֶ֨ה ׀ חוֹזֶ֜ה חוֹזֶ֗ה אֵ֚לֶּה אַרְבַּ֣ע בַּלּוּלִ֔ים הַמְּבַלְבֵּ֖ל אֶת־עַ֥ם יְהֹוָֽה׃ ^ח כִּי־נִבְלַ֕ל הַטָּמֵ֥א וְהַטָּה֖וֹר יַחְדָּ֑ו וְהַטׇּהֳרָ֞ה נָתַ֤ן תַּחַת־יַד֙ הַטֻּמְאָ֔ה לְהַמְשִׁ֧יל עֲלֵיהֶ֛ם בְּלִילָ֥ה הַבָּאָ֖ה מִשֵּׂעִֽיר׃ ^ט לְהָרִ֥ים זְמִיר֖וֹת צְבִ֣י צַדִּ֑יק לִבְגֹּ֖ד בָּֽגֶד׃ ^י לְהַשְׁחִ֥ית הַקָּד֖וֹשׁ וּלְהַמְלִ֣יךְ הָרָ֑שָׁע לְהַעֲמִיד֙ דִּבְרֵ֣י הַטֻּמְאָ֔ה בִּלְב֖וּשׁ טָהֽוֹר׃ ^יא וְאַחַ֣ר הַקּ֗וֹל בָּ֚א רַ֣עַשׁ גָּד֔וֹל וְהִרְעִ֖ישׁ עַ֣ל הַטֻּמְאָ֑ה וְנָפַ֨ח אֶת־הַחֲמֹ֤ר וְגָמָל֙ בְּר֣וּחַ סַ֔עַר אֶל־תּ֖וֹךְ הַיָּרֵֽחַ׃ ^יב וְהַיָּרֵ֙חַ֙ הָיְתָ֣ה נִפְתַּ֔חַת וּמַרְאֶ֛יהָ כְּצוּרַ֥ת הַקֶּ֖שֶׁת חֲצִ֣י עֲגֹ֑ל וּשְׁתֵּ֧י רָאשֶׁ֛יהָ הִגִּ֖יעַ עַד־הָאָֽרֶץ׃ ^יג וְהִנֵּ֨ה הַשֶּׁ֤מֶשׁ יָצָא֙ מִתּ֣וֹךְ הָרָקִ֔יעַ כְּתֹ֖אַר אָדָ֑ם וְנָ֨שָׂא שֶׂ֜ה נִדַּ֤ח וְנִבְזֶה֙ עַל־כְּתֵפ֣וֹ הַיָּמִ֔ין וְכֶ֖תֶר עַל־רֹאשָֽׁהּ׃ ^יד וְעַל־הַכֶּ֖תֶר לְמַ֣עַל בְּרֹאשָׁ֑הּ נִרְאָה֙ רוֹעִ֣ים שְׁלֹשָׁ֔ה נִצְמָדִ֛ים בִּשְׁנֵ֥ים עָשָׂ֖ר צְמִידִֽים׃ ^טו וּצְמִידִ֣ים זָ֠הָב מְצֻפִּ֨ים בְּכֶ֜סֶף וְנִשְׁמַ֣ע ק֣וֹל הַשֶּׂה֮ גָּד֣וֹל וְנוֹרָא֒ כְּק֨וֹל הָאֲרִ֜י הַשַּׁ֣אַג עַל־הַטֶּ֗רֶף אוֹי־לִ֧י ׀ אוֹי־לִ֛י אוֹי־לִ֖י^[1] כתיב לוי. Note: Although most of the Masoretic markings (read/write, upper and lower case letters, missing words, verses and chapters) are in the original manuscript, this is a scribal error. Unless I make such a note below, all Masoretic markings included here are from the manuscript. נֶחְסַ֖רְתִּי מִתׇּאֳרִ֑י נֶאֱבַ֤ד מְנוּסִי֙ מְנַת־חֶלְקִ֣י וְגוֹרָלִ֔י נְתָנַ֙נִי֙ בְּיָד־מְשֻׁסַּ֔י וְנִטְמֵ֛אתִי בִּנְגִיע֥וֹת הַטֻּמְאָ֖ה עַד־עָֽרֶב׃ ^טז וַיְהִי֩ כַּאֲשֶׁ֨ר תַּ֤ם קוֹל־הַשֶּׂה֙ וְהִנֵּ֣ה זֶה־בָּ֔א אִ֖ישׁ לְב֣וּשׁ בַּדִּ֑ים וּבְיָדוֹ֙ שְׁלֹשָׁ֣ה שְׂרִֽיגֵי־גֶּ֔פֶן וּשְׁנֵ֥ים עָשָׂ֖ר תְּמָרִֽים׃ ^יז וְלָקַ֤ח אֶת־הַשֶּׂה֙ מִיַּ֣ד הַחֶ֔רֶס וַ֖יָּשֶׂם אֶת־הַכֶּ֣תֶר בְּרֹאשׁ֑וֹ וְהַשָּׂרִיגִ֥ים וּתְמָרִ֖ים עַל־לִבּֽוֹ׃ ^יח וְהָאִ֨ישׁ לְב֤וּשׁ בַּדִּים֙ קָרָ֔א כְּק֥וֹל שׁוֹפָ֖ר וְאָמַ֑ר מָ֨ה לְךָ֤ פֹּה֙ טֻמְאָ֔ה וּמִ֨י לְךָ֤ פֹּה֙ טֻמְאָ֔ה כִּ֨י חָצַ֧בְתָּ לְךָ֛ מָק֥וֹם בַּטׇּהֳרָ֖ה וּבִבְרִיתִֽי׃ ^יט אֲשֶׁ֧ר הֲקִמֹ֛תִי עִ֖ם הַשָּׂרִיגִ֥ים וּתְמָרִֽים׃ ^כ וְאֶת־אֲשֶׁ֨ר אָמַ֜רְתִּי לְרוֹעֵ֤ה הַשֶּׂה֙ לֵאמֹ֔ר הִנֵּ֨ה הַמָּק֧וֹם אִתִּ֛י לַטָּה֖וֹר וְלֹ֣א לַטַּמֵּ֑א כִּ֨י אֱלֹהֵ֤י הַקָּדוֹשׁ֙ אָ֔נִי וְאֵין־לִ֛י חֵ֥פֶץ בַּטָּמֵ֖א כִּי־אִ֥ם הַטָּהֽוֹר׃ ^כא הָאַ֛ף שֶׁזֶּ֥ה וָזֶ֖ה מַעֲשֵׂ֣י יָדַ֑י וְעֵינַ֣י פְּקוּח֔וֹת עַל־שְׁנֵיהֶ֖ם בִּכְלָֽל׃ ^כב אֲבָל֙ יֵ֣שׁ יִתְר֔וֹן מִשְּׁפָע֥וֹת טָמֵ֖א לִשְׁפָע֣וֹת טָה֑וֹר כְּיִתְר֥וֹן הַצֵּ֖ל מֵהָאָדָֽם׃ ^כג כִּ֣י הַצֵּ֗ל אֵינָ֣הּ בָּאָה֮ אִ֣ם עַל־יַ֣ד אָדָם֒ וּמִתּ֣וֹךְ כֹּ֣חַ הָאָדָם֩ נִתָּ֨ן הַצֵּ֜ל לְעָיֵ֤ף וְיָגֵ֙עַ֙ לְטָה֣וֹר וְטָמֵ֔א וְלוּלֵ֥י הַכֹּ֖חַ אֵ֣ין הַצֵּ֑ל כֵּ֖ן הַדָּבָ֥ר הַזֶּֽה׃ ^כד כִּ֛י כׇל־שַׁעֲרֵ֥י בִּינָ֖ה נֶהְפָּכִ֑ים מִיּ֛וֹם מ֥וֹת חַיַּ֖ת^[2] ח רבתי. אֵ֥ב הַגָּֽפֶן׃ ^כה כַּאֲשֶׁ֨ר נִמְצָ֜א בְּדִ֣בְרֵי יֹ֗שֶׁר בְּסֵ֤פֶר הָאֱמֶת֙ וּבְמַסָּע֣וֹת הַצֹּ֔אן וּבִמְנֻחוֹתָ֖ם וּבְמַחְלְקוֹתָ֑ם הַבִּינָ֖ה נִסְתַּֽם׃ ^כו עַ֚ד שֶׁאֶגְדֹּ֣ל לַעֲשׂ֔וֹת בִּנְצִיר֖וּת הַחָ֑סֶד כַּאֲשֶׁ֥ר קָרָ֖אתִי לָרוֹעֶ֥ה לֵאמֹֽר׃ ^כז רָאִ֤יתִי שֶׁהַטֻּמְאָה֙ נִדְחֶ֣פֶת מֵהַיָּרֵ֔חַ וְנָתְנָ֥ה לְיַ֖ד הַמְּכַלֶּ֣ה וְהַמַּקְצִ֑יף נִטְחֶ֤נֶת דַּק֙ לֶעָפָ֔ר וְנִפְזֶ֖רֶת בְּר֥וּחַ הַיּֽוֹם׃ ^כח וְהַיּ֖וֹם בּוֹעֵ֣ר כְּתַנּ֑וּר לְהַעֲבִ֥יר הַטֻּמְאָ֖ה וּלְהָסִ֥יר הַחֲטָאֽוֹת׃ ^כט וְהַשֶּׂה֙ נִתַּ֣ן בְּהַיָּרֵ֔חַ עַד־עוֹלְמֵ֖י עוֹלָמִֽים׃ ^ל וְהַטָּה֣וֹר אֲשֶׁ֣ר נִבְלַ֡ל בְּת֣וֹךְ הַ֠טָּמֵ֠א לָקַ֨ח הַשֶּׂ֜ה וְהֵבִ֣יא מִמֶּ֗נּוּ זֶ֨בַח שְׁלָמִ֧ים לַיהֹוָ֛ה עַ֥ל מִזְבֵּ֖חַ אֲשֶׁ֣ר לְפָנַ֑י קַנָּא֛וּת אֵ֥ל שַׁדַּ֖י צְבָאֽוֹת׃ ^לא וְשָׁמַ֕עְתִּי ק֛וֹל שִׁיר֥וֹת הַשֶּׂ֖ה לֵאמֹֽר׃ ^לב אוֹדְךָ֣ יְהֹוָ֔ה כִּ֥י אָנַ֖פְתָּ בִּ֑י וַתּוּשַֽׁב׃ ^לג עׇזִּ֤י וְזִמְרָת֙ יָ֔הּ וַֽיְהִי־לִ֖י לִֽישׁוּעָֽה׃ ^לד אָשִׁ֤ירָה לַֽיהֹוָה֙ כִּֽי־גָאֹ֣ה גָּאָ֔ה ס֥וּס וְרֹכְב֖וֹ רָמָ֥ה בְאֵין־סֽוֹף׃ ^לה ק֤וּם בִּינָה֙ ק֣וּם גְּבוּרָ֔ה ק֖וּם מַלְכ֑וּת ק֖וּם ה֥וֹד וְתִפְאָֽרֶת׃ ^לו ק֖וּמוּ לְעֶזְרַ֥ת יְהֹוָֽה׃ ^לז כִּ֚י אֱלֹהִ֔ים הוֹשֵׁ֖עַ הַנִּדָּ֑ח וְהָסֵ֥ר הַטֻּמְאָֽה מֵהָאָֽרֶץ׃ ^לח ה֖וּא רַ֣ב רִיבִ֑י וְהוֹצֵ֣א לָא֔וֹר צִדְקָתִ֖י וְעֶזְרָתֽוֹ׃^[3] צדקתו ועזרתי כתיב. ^לט עֶזְרִ֖י מֵעַ֣ם שַׁדַּ֑י קוֹנֵ֖ה שָׁמַ֥יִם וָאָֽרֶץ׃ ^מ אֲבָ֗ל מִֽי־כָמֹ֤כָה בָּֽאֵלִם֙ יְהוָ֔ה אֲבָ֕ל מִ֥י כָּמֹ֖כָה נֶאְדָּ֣ר בַּקֹּ֑דֶשׁ וְלֹ֖א בַּטֻּמְאָֽה׃ ^מא כִּ֛י כֹּ֥ל הִגְדַּ֖לְתָּ כֹּ֣ל רוֹמַ֑מְתָּ דִּבַּ֖רְתָּ וְעָשִֽׂיתָ׃ ^מב כִּי־הִגַּ֥דְתָּ הָאַחֲר֖וֹן מֵרֵאשִׁ֑ית וְחָתַ֤מְתָּ דְּבָרֶ֙יךָ֙ בַּכֹּ֔ל וְהָפַ֖כְתָּ לַלֵּֽב׃ ^מג וְיָסַ֤רְתָּ אוֹתִי֙ בָּ֔ךְ כִּ֛י בְּיָ֥הּ אֲדֹנָ֖י חׇתְמִ֑י וְאֵ֨לֶּה שְׁלֹשָׁ֤ה שָׂרִיגַי֙ וּשְׁנֵים־עָשָׂ֣ר תְּמָרַ֔י אֲשֶׁ֖ר עַ֥ל^[4] על חסר (קרא ולא כתיב) לִבִּֽי׃ ^מד נָתַ֤תָּ לִי֙ פְּאֵ֔ר הֵסַ֥רְתָּ הֶ֖בֶל לַעֲרֹ֣ץ אֱנ֑וֹשׁ וְלֵ֣ב טָה֔וֹר נָתַ֥תָּ בִּ֖י עַד־עוֹלָֽם׃ ^מה עַל־כֵּ֤ן אֲזַמֶּרְךָ֙ בְּכׇל־עֵ֔ת וְאוֹדְךָ֖ בַּגּוֹיִ֑ם כִּ֨י הִגְדַּ֤לְתָּ יְשׁוּעָתִי֙ בְּמַלְכִּ֔י וְעָשִׂ֤יתָ חֶ֙סֶד֙ לִמְשִׁיחִ֔י לְדָוִ֧ד וּלְזַרְע֛וֹ עַד־נֵ֖צַח נְצָחִֽים׃ ^מו וְשָׁמַ֕עְתִּי ק֛וֹל קוֹרֵ֥א מֵהַשַּׁ֖חַק לֵאמֹֽר׃ ^מז בְּנִ֣י אָ֔תָּה בְּכוֹרִ֖י אָ֑תָּה רֵאשִׁ֥ית כׇּל־תְּבוּאָת֖י אָֽתָּה׃ ^מח הֲלֹ֛א מֵעֵ֥בֶר שִח֖וֹר קְרָאתִ֑יךָ לִהְי֥וֹת שַׁעֲשׁוּעַ֖י י֥וֹם ׀ יֽוֹם׃ ^מט וְאַתָּ֞ה הִשְׁלַ֤כְתָּ אֶת־מַתְּנוֹתַי֙ אַחֲרֶ֔יךָ וְהִלְבַּ֥שְׁתָּ הַטָּמֵ֖א בַּטָּה֑וֹר עַל־כֵּ֛ן קָרָ֥ה לְךָ֖ כׇּל־אֵֽלֶּה׃ ^נ וּמִ֤י כָמ֙וֹךָ֙ בְּכׇל־בַּהֲמ֣וֹת הָאָ֔רֶץ כִּ֛י בְּצִלְּךָ֥ חָי֖וּ כׇּל־אֵ֑לֶּה וּבְמַכּוֹתֶ֖יךָ נִרְפָּ֥א לָהֶֽם׃ ^נא עַל־כֵּן֙ בִּ֣ן תָּבִ֔ין אֵ֖ת אֲשֶׁ֥ר לְפָנֶֽיךָ׃ ^נב וְעַל־אֲשֶׁ֤ר עָשִׂיתָ֙ אֶת־דִּבְרֵ֣י הָרוֹעֶ֔ה כׇּל־הַיָּמִ֖ים שֶׁהָיִ֣תָה בֶּחָ֑רֶס וְלֹא־עָזַ֣בְתָּ אוֹתָ֔ם לָכֵ֛ן תִּקְרֶ֥ה לְךָ כׇּל־הַכָּב֥וֹד הַזֶּֽה׃ ^נג וַאֲנִ֞י גָּ֤ד בֶּן־אֲחִימֶ֙לֶךְ֙ מִמִּשְׁפַּ֣חַת יַעְבֵּ֔ץ מִשֵּׁ֥בֶט יְהוּדָ֖ה בֶּן־יִשְׂרָאֵ֑ל נִשְׁתּוֹמַ֙מְתִּי֙ אֶל־הַ֣מַּרְאֶ֔ה וְלֹא־עָצ֥וֹר בִּ֖י רֽוּחַ׃ ^נד וַיֵּ֣רֶד אֵלַ֡י הַלְּב֣וּשׁ בַּ֠דִּ֠ים וְנָ֨גַע בִּ֜י וְאָמַ֗ר כְּתֹב֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וַחֲתֹ֖ם בְּחוֹתָ֣ם הָאֱמֶ֑ת כִּ֗י אֶהְיֶ֨ה אֲשֶׁ֤ר אֶהְיֶה֙ שְׁמִ֔י וּבִשְׁמִ֤י תְּבָרֵךְ֙ כׇּל־בֵּ֣ית יִשְׂרָאֵ֔ל כִּ֥י הֵ֖מָּה זֶ֥רַע אֱמֶֽת׃ ^נה אַתָּ֣ה לֵ֔ךְ כִּי־ע֥וֹד מְעַ֛ט נֶאֱסַ֥פְתָּ אֶל־אֲבוֹתֶ֖יךָ בְּטוֹבָ֑ה וּבְאַחֲרִ֣ית הַיָּמִ֗ים תִּרְאֶ֤ה בְּעֵינֶ֙יךָ֙ אֶת־כׇּל־אֵ֔לֶּה לֹ֥א בְּמַרְאֶ֖ה רַ֥ק בְּמַעֲשֶֽׂה׃ ^נו כִּ֚י בַּיָּמִ֣ים הַהֵ֔ם לֹ֨א יִקְרְא֧וּ לָהֶ֛ם ע֥וֹד יַעֲקֹ֖ב כִּי־אִ֣ם יִשְׂרָאֵ֑ל כִּ֤י בִּשְׁאָרֵיהֶם֙ לֹא־נִמְצָ֣א עַוְלָ֔ה כִּי־כָּלִ֥יל הֵ֖מָּה לַיהֹוָֽה׃ ^נז וְהַדְּבָרִ֣ים הָאֵ֔לּוּ יִהְי֥וּ לְךָ֛ לְמֵשִׁ֖יב ר֣וּחַ וָנָ֑פֶשׁ וְזֶ֣הוּ ׀ לְךָ֣ לְא֗וֹת כְּבוֹאֶ֨יךָ אֶל־הָעִ֜יר תִּמְצָ֤א^[5] ת יתירה (תמצאת כתיב) אֶת־דָּוִד֙ עַבְדִּ֔י בַּאֲשֶׁ֨ר ה֧וּא יִקְרָ֛א עַל־סֵ֥פֶר הַבְּרִ֖ית הַדְּבָרִ֥ים הָאֵֽלֶּה׃ ^נח וְאַף־גַּם־זֹ֠את בִּֽהְיוֹתָ֞ם בְּאֶ֣רֶץ אֹֽיְבֵיהֶ֗ם לֹֽא־מְאַסְתִּ֤ים וְלֹֽא־גְעַלְתִּים֙ לְכַלֹּתָ֔ם לְהָפֵ֥ר בְּרִיתִ֖י אִתָּ֑ם כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹהֵיהֶֽם׃ ^נט וְהִגַּדְתָּ֣ אֵלָ֔יו אֶת־הַמַּרְאֶ֖ה וַאֲשֶׁ֣ר רָאִ֑יתָ וְרָאֲךָ֖ וְשָׂמֵ֥חַ בְּלִבּֽוֹ׃ ^ס וַיְהִי֩ כַּאֲשֶׁ֨ר בָּאתִ֜י אֶל־בֵּ֥ית דָּוִד֙ אִ֣ישׁ אֱלֹהִ֔ים מָצָ֣אתִי אוֹת֔וֹ כַּאֲשֶׁ֥ר דִּבֵּ֖ר הַלְּב֣וּשׁ בַּדִּ֑ים וְאָמַ֥רְתִּי אֵלָי֖ו אֶת־כׇּל־חֶזְיוֹנַֽי׃ ^סא אָ֚ז דִּבֵּ֣ר דָּוִ֔ד לַיהֹוָ֖ה אֶת־דִּבְרֵ֣י הַשִּׁירָ֑ה וַיֹּאמַ֕ר אֶרְחׇמְךָ֖ יְהֹוָ֥ה חִזְקִֽי׃ ^סב וְלִי אָמַר בָּר֥וּךְ אַתָּ֖ה לַיהֹוָ֑ה אֲשֶׁ֥ר גָּלָ֥ה סוֹד֖וֹ לְאׇזְנֶֽיךָ׃ ^סג וְנָשָׂ֨אתִי קוֹלִ֜י לֵאמֹ֗ר בָּר֤וּךְ אַתָּה֙ לַיהֹוָ֔ה אֲשֶׁ֛ר לֹא־הֵסִ֥יר בְּרִית֖וֹ מֵעַמֶּ֑ךָ כִּ֨י ה֤וּא אֱמֶת֙ וּדְבָר֣וֹ אֱמֶ֔ת וְחוֹתָמ֖וֹ אֱמֶֽת׃ [פ]	¹ In the thirty-first year King David was in Jerusalem, which was the thirty-eighth year of David’s reign, the word of the Cause came to Gad the augur in the month of Ziv, by the river Qidron, saying: ² Thus says the Cause: “Go, you, and gird your loins like a man, and stand in the middle of the river, and call in a loud voice: Delay and hasten, delay and hasten, delay and hasten, for there is yet a vision for Yishai’s son! ³ And at the time of the calling your face will be facing eastwards of the city, and your hands spread heavenwards, and your eyes closed.” ⁴ And I did as I was commanded. ⁵ And it was, when I finished calling the calling, I opened my eyes and saw, and behold: a yoke of oxen rising from the river Qidron, led by a donkey and camel, the donkey to the right of the yoke and the camel to the left. ⁶ And a great voice coming before them, like the voice of the thunderous wheel-angels, calling in a bitter voice and saying: ⁷ “Augur, augur, augur, these four are mixed up, mixing up the Cause’s people! ⁸ For the pure and impure are mixed up together, and the pure is given under the hand of the impure to rule over them, a mixture coming from Seir.^[6] A coded reference to Edom, meaning Rome, meaning Christianity. ⁹ To raise hymns of ‘Glory to the righteous,’^[7] See Isaiah 24:16 to understand why this is a bad thing. to betray betrayal. ¹⁰ To destroy the holy, to enthrone the wicked, to make impure things stand in pure clothing.” ¹¹ And after the voice came a great quake that quaked the impure, and blew the donkey and the camel in a great wind into the midst of the moon.^[8] The moon represents impurity here, probably because of its association with menstruation. ¹² And the moon was opened, and it appeared like the shape of a bow, a half-circle, and its two points reached to the earth. ¹³ And behold, the sun^[9] The sun is often used as an allegory for God, and this text is no exception. came out from in the firmament, like the human form, and carried a lamb, cast out and despised,^[10] Referring to Israel in its low state. on its right shoulder, and a crown on its head. ¹⁴ And on the crown above its head was seen three shepherds, yoked with twelve yokes.^[11] Probably referring to the three patriarchs and the twelve tribes. ¹⁵ And the yokes were golden, plated with silver, and the voice of the lamb was heard, great and terrible like the voice of a lion roaring over prey: “Woe is me! Woe is me! Woe is me! I am lessened from my beauty; my refuge, my appointed portion and lot is lost, I have been given into the hand of my plunderers, I have been rendered impure with the touch of impurity until evening!” ¹⁶ And it was, when the voice of the lamb ended, behold, here came a man dressed in linens,^[12] An angel. See Daniel 10:5 and 12:6-7 and in his hand three grape-vines and twelve dates.^[13] Yet again, probably referring to the three patriarchs and the twelve tribes. ¹⁷ And he took the lamb from the sun, and placed it as the crown on his head, and the vines and dates on his heart. ¹⁸ And the man dressed in linens called out, like the sound of a shofar, and said: “What are you doing here, impurity? And who are you here for, impurity? Have you carved out a place in purity and in My covenant? ¹⁹ For I established it with the vines and dates! ²⁰ And what I said to the shepherd of the lamb, saying: ‘Behold, this place with Me is for the pure and not for the impure, for the God of the holy am I, and I have no desire for the impure but rather the pure — ²¹ though both the former and latter are the works of My hands, and My eyes are open to both in general. ²² Nevertheless, the benefit of leaning to impurity over leaning to purity is like the benefit of shadow over human. ²³ For the shadow only comes from a human, and from human strength is found the shadow for the tired and weary, for the pure and impure, and without the strength there is no shadow — thus this matter. ²⁴ For all the gates of understanding are overturned from the death-day of the life of the buds of the grape. ²⁵ As it is found in the upright words, in the book of truth, and in the journeys of the flock, and in their resting-places and their divisions, understanding is sealed ²⁶ until I do greatly to act in the guarding of mercy as I called to the shepherd, saying: ²⁷ I saw that impurity is cast out from the moon and given to the hand of the destroyer and enrager, ground fine as dust, and scattered in the day’s wind. ²⁸ And that day burns like an oven, to make impurity pass away and drive away sins. ²⁹ And the lamb will be given to the moon^[14] That is to say, once impurity is driven from it. Note that some suggest this is a scribal error for the sun forever and ever. ³⁰ And the pure that was mixed up within the impure the lamb will take and bring from it a whole-offering to the Cause on the altar that is before Me; zeal of God the Delimiter of Multitudes.^[15] The translation choice of “the Delimiter” for Shaddai is based on the midrash that the word Shaddai meant that God is the one who said “enough” — she-amar dai — when creating the world. ’” ³¹ And I heard a voice of the lamb’s songs, saying: ³² “I thank You, Cause, for You were angry with Me but turned it back.^[16] See Isaiah 12:1 ³³ My strength and might is Yah, who is my salvation.^[17] See Exodus 15:2, Isaiah 12:2, and Psalm 118:14 ³⁴ Let me sing to the Cause who has triumphed, triumphed; horse and rider cast into the endless!^[18] See Exodus 15:1. Possibly a scribal error mixing up ein sof (endless) with yam suf (Red Sea), but I prefer to read as a purposeful pun. The Talmud (B Yevamot 121) defines the ocean as mayim she-ein lahem sof — endless water. ³⁵ Arise, understanding; arise, might; arise, sovereignty; arise, splendor and grandeur! ³⁶ Arise to the help of the Cause! ³⁷ For God, save the outcast, and turn impurity away from the land! ³⁸ They fight my fight, and bring to light my righteousness and Their help. ³⁹ My help is from with the Delimiter,^[19] For Shaddai. posessor of heaven and earth!^[20] A combination of Psalm 121:2 (modified) and Genesis 14:19 ⁴⁰ Yet who is like you among deities, Cause? Yet who is like you awesome in holiness^[21] See Exodus 15:11 — and not in impurity! ⁴¹ For You increased all, You exalt all, You spoke and will do it. ⁴² For You told the latter from the first, and sealed Your words in all, and overturned the heart. ⁴³ And You turned me to You, for in Yah my Master is my seal! And my three vines and my twelve dates are on my heart. ⁴⁴ You have given me glory, You turned those who oppress men to wasted breath, and You placed a pure heart in me forever. ⁴⁵ Therefore I will hymn You at all times, and thank You among the nations, for You greatened my salvation in my king, and did kindness to my anointed, to David and his seed forever and ever.” ⁴⁶ And I heard a voice calling from the welkin and saying: ⁴⁷ “My son are you! My firstborn are you! The first of my fruits are you! ⁴⁸ Is it not so — from the black river^[22] The Nile, see Jeremiah 2:18 I called you to be my dandled ones every day! ⁴⁹ But you, you threw out My gifts behind you, and dressed impurity in purity. Thus all this happened to you. ⁵⁰ And who is like you among all the beasts of the earth? For in your shade they all lived, and in your plagues they were healed.^[23] See Isaiah 53:5. ⁵¹ Thus understand, understand what is before you. ⁵² And that you would do the words of the shepherd all the days that you are in the sun, and you will not abandon them, thus all this honor will happen to you.” ⁵³ And I, Gad son of Aḥimelekh from the family of Ya’betz, from the tribe of Judah son of Israel, was stunned by this vision, and my breath stopped up from in me. ⁵⁴ And the one dressed in linens came down to me and touched me and said, “Write these words and seal them with a seal of truth, for I-Am-What-I-Am is My name, and by My name you will bless all the house of Israel, for they are the seed of truth. ⁵⁵ And you, go, not long and you will be gathered to your ancestors in good, and at the end of days you will see with your eyes all this — not in a vision, but in practice. ⁵⁶ For in those days no longer will they be called Jacob, but Israel, for in their remnants will be found no fault, for they are entirely of the Cause. ⁵⁷ And let these words be to you returning your breath and life, and this is as a sign for you: when you come to the city you will find David my servant where he will be reading in the book of the covenant these words: ⁵⁸ ‘And even then, when they are in the land of their enemies, I will not reject them nor spurn them, finishing them off, or breach My covenant with them, for I the Cause am their God.’^[24] Leviticus 26:44 ⁵⁹ And you will tell him the vision that he saw, and he will see you and rejoice in his heart.” ⁶⁰ And it was, when I came to the house of David the man of God, I found him as the linen-dressed one said, and I said to him all my visions. ⁶¹ Thus David said to the Cause the words of the song, and he said: “I love You, Cause, my strength!”^[25] Psalms 18:2 ⁶² And to me he said, “Blessed are You to the Cause, who revealed Their secret to your ears.” ⁶³ And I raised my voice to say: “Blessed are You to the Cause, who has not turned away Their covenant from your people, for They are Truth and Their word is Truth and Their seal is Truth.”
פרק ב׳	Chapter 2
^א אַחַ֛ר דְּבָרִ֥ים הָאֱמֶ֖ת הָאֵ֑לֶּה הָיָ֨ה חֶזְי֧וֹן יְהֹוָ֛ה אֵלַ֖י לֵאמֹֽר׃ ^ב שִׂ֖ים פָּנֶ֑יךָ מִזְרָחִ֛י צָפ֥וֹנָה נֶ֖גְבָּה וְיָֽמָּה׃ ^ג וּשְׁרֹ֣ק בְּפִ֔יךָ כַּאֲשֶֽׁר־יִשְׁרֹ֥קָה הַצִּפּ֖וֹר לְאֶפְרוֹחֶ֑יהָ וֶאֱמֹ֞ר אַרְבַּ֤ע פִּנּוֹת֙ הָאָ֔רֶץ שִׁמְע֖וּ דְּבַ֥ר יְהֹוָֽה׃ ^ד כֹּ֤ה אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת יוֹשֵׁ֥ב וְהָרוֹכֵ֖ב עַל־הַכְּרוּבִ֑ים תֵּן֩ תֵּ֨ן ׀ תֵּ֜ן הוֹצֵ֣א ׀ הוֹצֵ֣א הוֹצֵ֗א אֶת־זַרְעִי֙ שֶׁזָּרַ֣עְתִּי בָּכֶ֔ם כִּי־עֵ֥ת הַזֶּ֖רַע בָּאָֽה׃ ^ה כִּ֚י ע֣וֹד מְעַ֔ט וְאָסַפְתִּ֥י אֶת־זַרְעִ֖י בִּגְרוֹנִֽי׃ ^ו וְהָיָ֥ה הַגָּר֖וֹן קֹ֑דֶשׁ לֹ֥א יִמָּֽצֵא־בָּ֖הּ זֶ֥רַע טָמֵֽא׃ ^ז כִּ֖י לִפְנֵ֣י הַיָּמִ֑ים הָיָ֤ה זַרְעִי֙ נִבְלַ֔ל בַּעֲדָשִׁ֧ים שְׂעוֹרִ֛ים כֻּסֶּ֥מֶת פּ֖וֹל וּבְקִיקָיֽוֹן׃ ^ח וּבְאַחֲרִ֣ית הַיָּמִ֗ים יִהְיֶ֤ה הַזּוֹרֵ֙עַ֙ אֱמֶ֔ת וְהַזֶּ֖רַע אֱמֶ֑ת וּמֵהַזֶּ֖רַע נִתְבָּרֵ֥ךְ כׇּל־הָאָֽרֶץ׃ ^ט שִׂמְח֧וּ וְשִׂשׂ֛וּ שְׁאֵ֥רִית יְהוּדָ֖ה וְנִדְחֵ֣י יִשְׂרָאֵ֑ל כִּ֥י תְּשׁוּעָ֖ה עִם־יְהֹוָֽה׃ ^י כַּאֲשֶׁ֣ר תִּהְי֗וּ לִקְלָלָ֧ה וּלְשָׁמָּ֛ה לְכׇל־חַיּ֖וֹת אֲדָמָ֑ה כֵּ֥ן תִּהְי֛וּ לִבְרָכָ֥ה וּלְחֵ֖ן עַד־עוֹלָֽם׃ ^יא בָּעֵ֖ת הַהִ֑יא לֹא־נִמְצָ֤א בָּכֶם֙ ע֔וֹד עַ֥ם אָר֖וּר וְטָמֵֽא׃ ^יב כִּ֥י כֻלָּ֖ם יֵלְכ֣וּ עִמָּכֶ֑ם בִּבְרִ֤ית בְּתוֹרָה֙ וּבְעֵד֔וּת בְּחֻקּ֖וֹת וּבְמִשְׁפָּטִֽים׃ ^יג וְ֠הָיָ֠ה לָכֶ֨ם וְלָהֶ֜ם אֵ֤ל אֶחָד֙ בְּרִ֣ית אֶחָ֔ד תּוֹרָ֥ה אַחַ֖ת שָׂפָ֣ה אַחַ֑ת כִּי־כֻלָּ֧ם יְדַבְּר֛וּ בִּלְשׁ֥וֹן הַיְּהוּדִ֖ים לְשׁ֥וֹן הַקְּדֻשָּֽׁה׃ ^יד אַשְׁרֶ֨יךָ יִשְׂרָאֵ֜ל מִ֣י כָמ֗וֹךָ עַ֚ם נוֹשַׁ֣ע בַּֽיהֹוָ֔ה כִּי־ה֥וּא יֵלֵ֖ךְ לִפְנֵיכֶ֑ם לְהִלָּחֵ֥ם מִלְחֲמוֹתֵיכֶ֖ם בְּאוֹיְבֵיכֶֽם׃ ^טו אוֹי־לְךָ֣ אֱד֔וֹם הַיּוֹשֶׁ֖בֶת בְּאֶ֣רֶץ כִּתִּ֑ים בִּצְפ֖וֹן הַיָּֽם׃ ^טז כִּ֛י מַחֲרִיבֶ֥יךָ יֵצְא֖וּ מֵעַ֣ם נוֹרָ֑א לְבִלְתִּ֛י הִשְׁאִ֥יר לְךָ֖ שָׂרִֽיד׃ ^יז כִּ֤י אָמַ֙רְתָּ֙ מָר֣וֹם מוֹשָׁבִ֔י וְדַ֥עַת אֵל־אֵלִ֖ים יָדַ֑עְתִּי כִּ֗י אוֹתִ֨י בָּחַ֤ר יְהֹוָה֙ תַּֽחַת־עַ֣ם קְדוֹשׁ֔וֹ כִּ֥י נִמְאַ֖ס בָּהֶֽם׃ ^יח וְעַמּ֣וֹ הָרִאשׁ֔וֹן עַ֖ם נִבְזֶ֣ה וְנִדְחֶ֑ה לֹא־יָדְע֥וּ^[26] ידעה כתיב אֶת־יְהֹוָ֖ה וְאֶת־תׇּאֳרֽוֹ׃ ^יט אֲבָ֨ל אָ֤נוּ חֲכָמִים֙ וְאָ֣נוּ נְבוֹנִ֔ים אָ֛נוּ יוֹדְעִ֥ים אֶת־יְהֹוָ֖ה וְאֶת־תּוֹרָת֑וֹ אָנ֣וּ יוֹדְעִ֔ים אֶת־תׇּאֳר֖וֹ וַהֲוָיָתֽוֹ׃ ^כ לָכֵ֞ן כֹּ֣ה ׀ אָמַ֣ר יְהֹוָ֗ה יַ֚עַן כִּ֨י גָּבְה֤וּ אַתֶּם֙ מְאֹ֔ד לְדַבֵּ֖ר עַל־אֵ֣ל אֵלִ֑ים יַדְע֣וֹ תֵּדְע֔וּ שֶׁתְּאַבְּד֖וּ מֵחׇכְמַתְכֶֽם׃ ^כא כִּ֣י ׀ מָה־לָכֶ֣ם בָּאָדָ֗ם אֲשֶׁר֙ נְשָׁמָ֣ה בְּאַפּ֔וֹ שֶׁבֶּן־לַ֧יְלָה הָיָ֛ה כְּצֵ֥ל י֖וֹם עוֹבֵ֑ר לִתֵּן אוֹתוֹ בִּישִׁיבוֹת אֵל׃ ^כב כִּי־לֹ֣א אֶתְכֶם֮ יָדַ֣עְתִּי מִקֶּדֶם֒ וְאֵ֨יזֶהוּ סֵ֤פֶר כְּרִיתוּת֙ עִמִּ֔י אֲשֶׁ֥ר אֲמַרְתֶּ֖ם לְבַ֣ז יִהְי֑וּ הַרְאֵ֖נִי לִֽי׃ ^כג פִּגְרֵ֥יכֶם יִפְּל֖וּ בְּת֥וֹךְ עַמִּֽי׃ ^כד קַנָּא֖וּת יְהֹוָ֑ה צֵ֤א ׀ צֵא֙ מִמְּקוֹמֶ֔יךָ וְדוּשׁ֙ אֶת־אֱד֔וֹם כָּלָ֥ה עֲשֵׂ֖ה בָּהֶֽם׃ ^כה בֹּ֣א צָרְפַ֣ת ׀ בֹּ֣א צְרָיּ֡וֹת בֹּ֣א סְפָרַד֩ בֹּ֨א אַשְׁכְּנַ֜ז בֹּ֣א גֶּרְמ֗וֹנְיָא בֹּ֤אוּ וְנִפְלוּ֙ בִּבְאֵ֣ר שַׁ֔חַת בַּאֲבַדּ֖וֹן וְצַלְמָ֑וֶת כִּ֨י פִּיכֶ֤ם נִכְשַׁל֙ בָּכֶ֔ם וְאֵ֥ין עוֹזֵ֖ר לָכֶֽם׃ ^כו בַּיָּמִ֣ים הַהֵם֩ יַעֲמֹ֨ד מִיכָאֵ֜ל שַׂ֣ר הַגָּד֗וֹל נֶ֠גֶד סַמָּאֵ֨ל שַׂ֤ר הָעוֹלָם֙ בְּמִלְחָמָ֔ה וְיִשְׁתַּעֵ֣ר עִמּ֗וֹ לִתֵּ֨ן אוֹת֜וֹ תַּ֤חַת רַגְלָיו֙ בְּר֣וּחַ יְהֹוָ֔ה וְהָיָ֖ה לְבַעֵ֑ר כִּ֥י יְהֹוָ֖ה דִּבֵּֽר׃ ^כז בַּיָּמִ֣ים הַהֵ֔ם יַבְלִ֥יג הַשֹׁ֖ד עַל־עָ֑ז וְחַלָּ֣שׁ עַל־גִּבּ֔וֹר בֶּאֱמֶ֖ת וּבִצְדָקָֽה׃ ^כח אֱלֹהֶ֤יךָ עֶזְרֶ֙יךָ֙ יִשְׂרָאֵ֔ל וּב֖וֹ תִּוָּשֵׁ֑עַ כִּ֨י אֵ֤ל רַחוּם֙ ה֔וּא וְלֹ֖א יַעַזְבֶֽךָּ׃ ^כט כִּ֚י תִשְׁמֹ֣ר לַעֲשׂ֔וֹת אֵ֖ת כׇּל־אֲשֶׁ֣ר צִוִּיתִ֑ךָ בְּתוֹרַ֥ת מֹשֶׁ֖ה עַבְדִּֽי׃ [פ]	¹ After these matters of truth, a vision of the Cause came to me, saying: ² Set your face to the east, northwards, southwards. and westwards. ³ And whistle with your mouth like a bird whistles to its fledglings, and say: “Four corners of the earth, hear the word of the Cause! ⁴ Thus says the Cause of Multitudes, who sits and rides on the mount-angels: grant, grant, grant, release, release, release My seed that I sowed in you, for the time of sowing has come! ⁵ For not long and I will gather My seed in My threshing-floor.^[27] The Hebrew word here reads groni (my throat), but gorni (my threshing-floor) makes more sense in context. This might be a dialectal variant rather than a scribal error, and is found in multiple Qumran texts. ⁶ And the threshing-floor^[28] The Hebrew word here reads ha-garon (the throat), but ha-goren (the threshing-floor) makes more sense in context. See previous note. will be holy; no impure seed will be found in it. ⁷ For before the days, my seed will be mixed with lentils, barley, emmer, fava, and castor. ⁸ And at the end of days, the sower will be true, and the seed will be true, and from the seed all the earth will be blessed. ⁹ Rejoice and celebrate, remnant of Judah and outcasts of Israel, for salvation is with the Cause! ¹⁰ When you will have been for a curse and for a desolation for all the life of the land, so too you will be for a blessing and for grace forevermore. ¹¹ At that time, no longer will a people cursed and impure be found among you. ¹² For they all will go with you in covenant, in Torah, in testimony, in laws and rulings. ¹³ And for you and them will be one God, one covenant, one Torah, one language, for they all will speak the language of Judah, the holy language. ¹⁴ Content are you, Israel! Who is like you? A people saved by the Cause,^[29] Deuteronomy 33:29 who will come before you to wage your wars against your enemies. ¹⁵ Woe is you, Edom, who dwells in the land of the Kittim, north of the sea!^[30] Since the land of the Kittim is generally code for Greek territory, this is probably referring not to Rome in general but the Eastern Roman (or Byzantine) Empire, headquartered in Asia Minor north of Israel. If it were referring to Italian Rome, it would say “west of the sea.” ¹⁶ For your destroyers will come out from a terrible people, not to leave any remnant.^[31] Probably a general curse rather than a direct reference to the Ottomans, depending on the provenance of the text. ¹⁷ For you said, ‘High is my dwelling, and the knowledge of the God of Gods I know, for me the Cause chose in place of Their holy people,^[32] A reference to the doctrine of supersessionism, the idea that Christianity’s existence has made Judaism obsolete. for they are abhorrent. ¹⁸ And Their first people is a people cast out and despised, who have not known the Cause or Their form.’ ¹⁹ But we are wise, we are understanding, we know the Cause and Their Torah, we know Their form and Their being. ²⁰ Therefore, thus says the Cause: since you were so arrogant to speak against the God of Gods, know, yes, know, that you will be lost from your wisdom. ²¹ For what’s in it for you in a human whose breath is in his nose, who overnight is like a passing day’s shadow, to give over to the academies of God?^[33] Possibly a polemic reference to faith in Jesus, a mortal man who died. Alternatively this passage is merely a polemic against trusting in mortals in general, as oft found in the Tanakh. The academies of God are the afterlife. ²² For you I have not known of old, and where is My writ of divorce^[34] Taking the language of Isaiah 50:1, but directing it at supersessionists. God’s covenant with Israel has not been nullified. that you have said would be for shame? Show me! ²³ Your corpses will fall among My people! ²⁴ Zeal of the Cause! Go out, go out from your place, and winnow Edom, cause them an end! ²⁵ Come France, come Zeraioth,^[35] Tsrayot is an unclear place name, found nowhere else. Some have suggested it was originally a scribal error for Tsarfat (France) that got duplicated. come Spain,^[36] In this entire verse place names have been translated per medieval norms rather than Biblical ones — a Biblical translation of the opening six words would be “Come Sarepta, come Zeraioth, come Sardis.” come Armenia,^[37] In most medieval Hebrew usage, Ashkenaz refers to Germany. But that can’t be the case here because the next listed location is Germany. Thus this translation goes with the second-most common medieval explanation of Ashkenaz. come Germany, come and fall in the lowest pit, in perdition and death-shadow; for your mouth stumbles within you and none will help you. ²⁶ In those days, Michael the great prince will rise against Sammael the prince of the world^[38] The idea of Sammael as the prince of the world is a surprisingly gnostic one for a rabbinic work. This verse is largely based on the apocalypse of Daniel 11 and 12, and uses language characteristic of its unique Hebrew. in war, and will storm against him, to give him under his food in the wind of the Cause, and he will be destroyed, for the Cause has spoken. ²⁷ In those days, They will strengthen the despoiled over the strong,^[39] See Amos 5:9, with Rashi’s commentary for the rabbinic context. and the weak upon the mighty, in truth and in righteousness. ²⁸ Your God is your Helper, Israel, and in Them are you saved, for a merciful God are They, and They will not leave you. ²⁹ For you will keep to do all that I commanded you in the Torah of Moshe My servant.”
פרק ג׳	Chapter 3
^א בָּעֵ֣ת הַהִ֗יא בְּחַ֣ג הַפֶּ֮סַח֮ בַּחֲמִשָּׁ֣ה עָשָׂר֮ בַּחֹ֣דֶשׁ הָרִאשׁוֹן֒ הִקְרִ֨יב אֶל־דָּוִ֜ד נֹקֵ֣ד מוֹאָבִ֗י וַיְדַבֵּ֨ר אֵלָ֤יו לֵאמֹר֙ אֲדֹנִ֣י הַמֶּ֔לֶךְ אַתָּ֥ה יָדַ֛עְתָּ שֶׁעַבְדְּךָ֛ עָשָׂ֥ה מִנְּעוּרָ֖יו ט֣וֹב לְיִשְׂרָאֵ֑ל וְעַתָּה֩ קַ֨ח א֜וֹתִי מִלֵּישֵׁ֣ב ׀ בְּתוֹךְ־עַמִּ֣י הָעֲרֵלִ֗ים וּמָל֙ אֶת־עׇרְלָתִ֔י לְהָשִׁ֨יב חֶרְפָּתִ֧י מֵעָלַ֛י וְאֵשֵׁ֖ב בְּת֥וֹךְ עַמֶּֽךָ׃ ^ב וַיֹּ֣אמֶר דָּ֠וִ֠ד אֵ֨ין יְהֹוָ֤ה חֵפֶץ֙ בִּבְנֵ֣י עַמֶּ֔ךָ וְצִוָּ֗ה לֹא־יָבֹ֨א עַמֹּנִ֧י וּמֹאָבִ֛י בִּקְהַ֥ל יְהֹוָ֖ה לְעוֹלָ֑ם וְאֵ֨ין אָ֜נוּ יְכוֹלִ֗ים לִדְרֹ֤שׁ שְׁלוֹמְכֶם֙ וְט֣וֹבַתְכֶ֔ם וּמָ֛ה אֶעֱשֶׂ֥ה לְךָ֖ הַיּֽוֹם׃ ^ג וַיַּ֣עַן הַנַּ֗עַר הֲלֹ֕א ר֚וּת בַּת־עַמֵּ֣נוּ הָיָ֔תָה וְאַתָּ֥ה מִבָּנֶ֖יהָ וּמִיּוֹצְאֵ֣י חֲלָצֶ֑יהָ וּבְךָ֙ בָּחַ֣ר יְהֹוָ֔ה וּבִזְרָעֶ֖יךָ עַד־עוֹלָֽם׃ ^ד וַיֹּ֥אמֶר דְּבַר־נֵ֖צַח דִּבַּ֑רְתָּ עֲמֹ֥ד פֹּה֙ עִמָּדִ֔י לִשְׁאֹ֖ל אֶת־פִּ֥י אֲדֹנָֽי׃ ^ה וַיִּשְׁאַ֥ל דָּוִ֖ד בִּיהֹוָ֑ה עַל־דִּבְרֵ֖י הַנַּ֥עַר הַמֹּאָבִֽי׃ ^ו וַיִּשְׁאַ֣ל דָּוִ֔ד בִּיהֹוָ֖ה אֱלֹהֵ֣י צְבָא֑וֹת לַמְּדֵ֤נִי נִפְלָאוֹת֙ מִתּ֣וֹרָתֶ֔ךָ לֵידַ֕ע אֶת־מִשְׁפַּ֥ט הַנַּ֖עַר וּמַעֲשֵֽׂהוּ׃ ^ז וַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־נָתָ֣ן הַנָּבִ֑יא לֵ֤ךְ אֶל־דָּוִד֙ עַבְדִּ֔י וְתַגִּ֣יד ל֔וֹ אֶת־הַדָּבָ֛ר אֲשֶׁ֥ר אֲנִ֖י דֹּבֵ֥ר אֵלֶֽיךָ׃ ^ח וַיֵּ֩לֶךְ֩ נָתָ֨ן אֶל־דָּוִ֜ד הַחַ֗דְרָה וַיֹּ֞אמֶר כֹּה־אָמַ֣ר ׀ יְהֹוָ֣ה צְבָא֗וֹת שָׁמַ֙עְתִּי֙ אֶת־תְּפִ֣לָּתֶ֔ךָ לָכֵ֗ן אֱמֹ֧ר אֶל־הַמֹּאָבִ֛י מֹאָבִ֥י אַתָּ֖ה וְלֹ֣א מֹאָבִ֑ית כִּי֩ לֹ֨א אָמַ֜רְתִּי מֹאָבִ֣ית וְעַמֹּנִ֗ית כִּ֨י נְשֵׁיהֶ֤ם וּבְנוֹתֵיהֶם֙ לַיהֹוָ֔ה אֲבָ֗ל אָר֤וּר אַתָּה֙ מֵיהֹוָ֔ה מִלָּב֖וֹא בִּקְהַ֥ל יְהֹוָֽה׃ ^ט וַיְהִ֨י בִּשְׁמֹ֤עַ הַמּוֹאָבִי֙ אֶת־דִּבְרֵ֣י יְהֹוָ֔ה וַיֵּ֖בְךְּ בְּכִ֣י גָּד֑וֹל וַיֹּ֗אמֶר נֶעְצָ֧ר אֲנִ֛י מִלָּב֖וֹא בִּקְהַ֥ל יְהֹוָֽה׃ ^י וַיִּקַּ֨ח אוֹת֜וֹ הַמֶּ֗לֶךְ וַיִּתֵּ֤ן אוֹתוֹ֙ לִרְע֣וֹת אֶת־צֹא֔נוֹ בְּת֖וֹךְ רוֹעֵ֣י דָּוִ֑ד וַֽיְהִי־שָׁ֗ם עַד־יוֹם֩ אֲשֶׁ֨ר הִמְלִ֤יךְ שְׁלֹמֹה֙ עַל־יִשְׂרָאֵ֔ל שָׁלֹ֥שׁ שָׁנִ֖ים וַיָּמֹֽת׃ ^יא וּבַ֤ת הָֽיְתָה־לוֹ֙ וּשְׁמָ֣הּ צְפִירָ֔ה הִ֥יא הָיְתָ֛ה אֵ֥שֶׁת יְפַת־תֹּאַ֖ר וִיפַ֣ת מַרְאֶ֑ה אוֹתָ֨הּ לָקַ֤ח שְׁלֹמֹה֙ לְפִלַגְשׁ֔וֹ וְנ֨וֹשֵׂאת חֵ֤ן בְּעֵינָיו֙ מִכֹּ֔ל וְהָיְתָ֛ה לְרֹ֖אשׁ לְכׇל־בֵּ֥ית הַפִּלַגְשִֽׁים׃ ^יב וַתְּהִ֖י מִשְׁפָּ֣ט הַזֶּ֑ה לַחֹ֥ק בְּיִשְׂרָאֵ֖ל עַד־עוֹלָֽם׃ [פ]	¹ At that time, on the festival of Passover, on the fifteenth of the first month, a Moabite sheep-breeder came near to David and spoke to him, saying: “My lord king, you know that your servant has done since his youth good for Israel, and now, take me from dwelling among my foreskinned people and circumcise my foreskin to remove my shame from upon me, and I will dwell among your people.” ² And David said, “The Cause does not desire the children of your people, and commanded no Ammonite or Moabite should enter the community of the Cause^[40] See Deuteronomy 23:4 forever, and we are unable to seek your welfare or good, so what could I do for you today? ³ And the lad said, “Wasn’t Ruth a daughter of our people? And you are of her sons and those who came out from her loins, and in You the Cause has chosen, and your seeds forevermore!” ⁴ And he said, “An enduring matter you have spoken. Stand here with me to ask the mouth of the Lord.” ⁵ And David asked the Cause about the matter of the Moabite lad. ⁶ And David asked the Cause, God of Multitudes: “Teach me wonders of Your Torah, to know the ruling of this lad and his deed.” ⁷ And the Cause said to Natan the prophet, “Go to David My servant, and you will tell him the matter that I speak to you.” ⁸ And Natan went to David chamberwards, and said, “Thus says the Cause of Multitudes: I have heard your prayer. Thus, say to the Moabite, a Moabite are you and not a Moabitess.^[41] A halakhic midrash found in multiple locations, one of which is the Talmud Bavli, Yevamot 76b:15 For I did not say ‘Moabitesses and Ammonitesses,’ for their wives and daughters are the Cause’s. But cursed are you from the Cause, from entering into the community of the Cause.” ⁹ And it was, when the Moabite heard the words of the Cause, that he wept great weeping, and said, “I am excluded from entering the community of the Cause!” ¹⁰ And the king took him and gave him to herd his sheep among the shepherds of David, and he was there until the day they enthroned Shlomo over Israel, three years, and he died. ¹¹ And he had a daughter whose name was Tsfira, and she was a good-looking woman of beautiful appearance, and Shlomo took her to be his concubine, and she found grace in his eyes over all, and she became the chief of all the concubine-house. ¹² And this ruling was a law for Israel forevermore.
פרק ד׳	Chapter 4
^א בַּיָּמִ֣ים הַהֵ֡מָּה הָלַ֣ךְ אִישׁ֩ מִבֵּ֨ית לֶ֤חֶם עִיר־דָּוִד֙ לָב֣וֹא יְרוּשָׁ֔לְמָא וּשְׁמ֛וֹ זֶ֥בֶד הַפִּרְחִ֖י מִמִּשְׁפַּ֣חַת הַפַּרְצִ֑י לְשַׁלֵּ֣ם אֶת־נִדְר֔וֹ אֲשֶׁ֥ר נָדָ֖ר לַיהֹוָֽה׃ ^ב כִּ֨י אָבִ֤יו הָיָה֙ חוֹלֶ֣ה עַד־מָ֔וֶת וְה֣וּא אָמַ֔ר בְּי֛וֹם אֲשֶׁר־יָקִ֥ים אֶת־אָבִ֖י מֵחׇלְי֑וֹ אֶתֵּ֤ן וְאֶשְׁקֹל֙ כִּכָּרָ֣יִם כֶּ֔סֶף לְבֵ֧ית יְהֹוָ֛ה לְיַ֖ד דָּוִ֥ד הַמֶּֽלֶךְ׃ ^ג וַֽיְהִי־הוּא֙ בְּבֵ֣ית הָרוֹעִ֔ים אֲשֶׁ֖ר עַל־יַ֣ד הַדָּ֑רֶךְ נֶאֱבַ֤ד כַּסְפּוֹ֙ מִכִּיס֔וֹ וַיֵּרַ֖ע בְּעֵינָֽיו׃ ^ד וַיָּבֹ֣א לִירוּשָׁלִַ֔ם בְּת֖וֹךְ הָעִ֑יר וַיִּכְתֹּב֙ בְּכׇל־דַּלְתֵ֣י הָעִ֔יר אֶת־הַדְּבָרִ֖ים הָאֵֽלֶּה׃ ^ה מִ֣י ׀ אֲשֶׁר־יִמְצָ֣א אֶת־הַכִּ֗יס עִ֚ם כִּכָּרָ֣יִם כֶּ֔סֶף וְיָבִ֖יאוּ לְיָדִ֑י אֶתֵּן־ל֥וֹ כִּֽכַּר־כֶּ֖סֶף לְמַתַּֽן׃ ^ו וַיָּבֹ֣א ׀ אִ֣ישׁ הַדָּנִ֗י וּבְיָד֤וֹ הַכִּיס֙ עִם־הַכֶּ֣סֶף צָר֔וּר אֲשֶׁ֥ר מָצָ֖א בַּדָּ֑רֶךְ וַיִּתֵּ֣ן אוֹת֔וֹ אֶל־יַ֖ד אֲד֥וֹן הַכִּֽיס׃ ^ז וַיֹּ֥אמֶר הַדָּנִ֖י אֶל־הַפַּרְצִ֑י תֵּן־לִ֥י כִּֽכַּר־כֶּ֖סֶף כַּאֲשֶׁ֥ר אָמַֽרְתָּ׃ ^ח וַיַּ֨עַן הַפַּרְצִ֜י לֹ֗א כִּ֨י שָׁלֹ֤שׁ כִּכָּר֙ הָיָ֣ה בְּכִיסִ֔י וְאַתָּ֥ה גָּנַ֖בְתָּ הַכִּכָּ֑ר תָּעִ֖יתִי בְּמִסְפָּרֽוֹ׃ ^ט וַיָּבֹ֖אוּ שְׁנֵיהֶ֑ם וַיַּעַמְד֖וּ לִפְנֵ֥י הַמֶּֽלֶךְ׃ ^י וַיֹּ֨אמֶר הַמֶּ֜לֶךְ לְהַפַּרְצִ֗י הִשָּׁ֤בְעָה לִי֙ בַּיהֹוָ֔ה שֶׁבְּכִיסְךָ֥ הָיָ֛ה שָׁל֖וֹשׁ כִּכַּ֣ר כָּ֑סֶף וַיִּשָּׁ֖בַע לֽוֹ׃ ^יא וַיּ֨וֹסֶף הַמֶּ֜לֶךְ לֵאמֹ֣ר לְהַדָּנִ֗י הִשָּׁ֤בְעָה לִי֙ בַּיהֹוָ֔ה שֶׁמָּצָ֥אתָ אֶת־הַכִּ֖יס בְּכִכָּרָ֣יִם כָּ֑סֶף וַיִּשָּׁ֥בַע ל֖וֹ בִּיהֹוָֽה׃ ^יב וַיֹּ֤אמֶר דָּוִד֙ אֶל־הַ֣פַּרְצִ֔י הָשֵׁ֥ב תֵּשֵׁ֛ב אֶת־הַכִּ֥יס עַם־הַכִּכָּרָ֖יִם לְהַדָּנִ֑י כִּ֚י כַּסְפּ֣וֹ ה֔וּא אֲשֶׁ֧ר הִטְמִ֛ין יְהֹוָ֖ה בַּמִּקְרֶ֥ה אֵלָֽיו׃ ^יג וְאַתָּ֣ה עַתָּה֩ לֵ֨ךְ וּכְתֹ֜ב עַ֣ל ׀ דַּלְתֵ֣י הָעִ֗יר מִ֠י אֲשֶׁ֨ר יִמְצָ֜א הַכִּ֗יס עִ֚ם שָׁל֣וֹשׁ כִּכָּרִ֔ים יָבִ֥יאוּ לְךָ֖ לְהָשֵׁ֑ב כִּי־אֵ֛ין הַכִּ֥יס הַזֹּ֖את לָֽךְ׃ ^יד וַיִּ֣קַּח דָּוִ֔ד הַכִּ֛יס עִם־הַכִּכָּרָ֥יִם כֶּ֖סֶף מִיַּ֣ד הַפַּרְצִ֑י וַיִּתֵּ֥ן אוֹת֖וֹ לְיַ֥ד הַדָּנִֽי׃ ^טו וַיִּקֹּ֥ד הַדָּנִ֖י וַיִּשְׁתָּ֣חוּ עַד־לָאָ֑רֶץ וַיֹּ֕אמֶר יְחִ֗י אֲדֹנִ֛י הַמֶּ֥לֶךְ דָּוִ֖ד לְעֹלָֽם׃ ^טז וַיִּשְׁמְע֤וּ כׇל־יִשְׂרָאֵל֙ אֶת־הַ֣מִּשְׁפָּ֔ט וַיִּתְמְה֖וּ עַל־דָּוִ֑ד וַיִּשְׂמְחוּ֙ כִּ֣י רָא֔וּ כִּי־חׇכְמַ֥ת אֱלֹהִ֖ים בְּקִרְבּֽוֹ׃ [פ]	¹ In those days, a man went from Bethlehem the city of David to come Jerusalemwards, and his name was Zeved the Pirḥite from the family of the Partzite, to fulfill his vow that he vowed to the Cause. ² For his father was deathly ill, and he had said, “On the day They raise my father from his illness, I will give and weigh out two talents of silver to the house of the Cause, to the hand of David the king.” ³ And it was, when he was in the house of the shephards who were by the road, he lost his money from his purse, and it was bad in his eyes. ⁴ And he came to Jerusalem, to the middle of the city, and he wrote on all the doors of the city these words: ⁵ “Whoever finds the purse with two talents of silver and brings them to my hand, I will give him a talent of silver as a gift.” ⁶ And this Danite man came, and in his hand was the purse with the bundled silver, which he had found on the road, and he gave it to the hand of the owner of the purse. ⁷ And the Danite said to the Partzite, “Give me the talent of silver as you said.” ⁸ And the Partzite answered, “No! For three talents were in my purse, and you stole a talent! I had erred in my count.” ⁹ And the two came and stood before the king. ¹⁰ And the king said to the Partzite: “Please swear to me by the Cause that in your purse were three talents of silver,” and he swore to him. ¹¹ And the king continued, saying to the Danite, “Please swear to me by the Cause that you found the purse with two talents of silver,” and he swore to him by the Cause. ¹² And David said to the Partzite, “Return, return the purse with the two talents to the Danite, because it is his silver, that the Cause hid for this occurance to him. ¹³ And as for you, now, go write on the doors of the city: ‘Whoever finds a purse with three talents, they will bring it to me to return,’ for this purse is not yours.” ¹⁴ And David took the purse with the two talents of silver from the Partzite, and gave them to the hand of the Danite. ¹⁵ And the Danite bowed and prostrated to the ground, and said, “May my lord the king David live forever!”^[42] See I Kings 1:31 ¹⁶ And all Israel heard the ruling, and they wondered at David, and rejoiced, for they saw that the wisdom of God was within him.^[43] See I Kings 3:28
פרק ה׳	Chapter 5
^א וַיַּאַסְפ֣וּ הַפְּלִשְׁתִּ֔ים לַמִּלְחָמָ֖ה עַל־יִשְׂרָאֵ֑ל עַ֣ם רׇ֔ב אֲשֶׁר־לֹ֥א יְסַפְּר֖וּ מֵרֹֽב׃ ^ב וַיַּ֤עֲצׇר לְדָוִד֙ מְאֹד֙ וַיָּ֣צַר ל֑וֹ כִּ֥י יָרֵ֖א מִפְּנֵ֥י הַפְּלִשְׁתִּֽים׃ ^ג וַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־גָּ֗ד לֵ֤ךְ וֶאֱמֹר֙ לְדָוִ֣ד לְעַבְדִּ֔י אַל־תִּירָ֛א מִפְּלִשְׁתִּ֥ים הָעֲרֵלִ֖ים הַזֶּ֑ה כִּ֣י מָחָ֗ר אֲנִ֤י אֶתֵּן֙ בְּיָדֶ֔יךָ הֵ֥מָּה וְצָרֵיהֶ֖ם הַצָּרִ֥ים אֶתְכֶֽם׃ ^ד וַיֹּ֨אמֶר דָּוִ֜ד אֶל־גָּ֗ד קָטֹ֙נְתִּי֙ מִכֹּ֣ל הַחֲסָדִ֔ים שֶׁעָשָׂ֥ה יְהֹוָ֖ה עִמָּדִ֑י וִיהִ֨י שֵׁ֤ם יְהֹוָה֙ בָּר֣וּךְ וּמְבֹרָ֔ךְ לְעוֹלָ֖ם וָעֶֽד׃ ^ה בַּלַּ֣יְלָה הַה֔וּא בָּ֛א רֶ֥כֶב אֵ֖שׁ מֵהַשָּׁמָ֑יִם וְחַרְבּ֥וֹ שְׁלוּפָ֖ה בְּיָדֽוֹ׃ ^ו וַיַּךְ֙ בְּמַחֲנֵ֣ה הָעֲרֵלִ֔ים מַכָּ֥ה גְּדוֹלָ֖ה עַד־מְאֹ֖ד עַד־אֲשֶׁ֛ר לֹא־יְוַתֵּ֥ר מֵהֶ֖ם אֶחָֽד׃ ^ז וַיְהִ֣י מִמׇּחֳרָת֩ וַיַּגִּ֨דוּ לְדָוִ֜ד לֵאמֹ֗ר הִנֵּ֣ה הַפְּלִשְׁתִּ֔ים נֶהֱרָגִ֖ים בְּקָמֵיהֶ֑ם לֹא־הִוָּתֵ֥ר מֵהֶ֖ם עַד־אֶחָֽד׃ ^ח וַיַּ֨עַן דָּוִ֜ד וַיֹּאמַ֗ר עַתָּה֙ יָדַ֔עְתִּי שֶׁאֵ֤ין מַעֲצוֹר֙ לַיהֹוָ֔ה לְהוֹשִׁ֥יעַ בְּרַ֖ב א֣וֹ בִמְעָ֑ט כִּ֥י תְּשׁוּעָת֖וֹ כְּהֶ֥רֶף עַֽיִן׃ ^ט וַיֹּאמַ֑ר בָּר֤וּךְ אַתָּה֙ יְהֹוָ֔ה אֲשֶׁ֛ר נִקַּ֥ם אֶת־נִקְמָתֵ֖נוּ מֵאוֹיְבֵֽינוּ׃ ^י וַיַּ֥צֵּב שָׁ֖ם מַצֵּבָ֑ה וַיִּקְרָ֧א לָ֛הּ מַצַּ֥ב נְקָמ֖וֹת עַד־הַיּ֥וֹם הַזֶּֽה׃ [פ]	¹ And the Philistines gathered to war against Israel, a vast people who could not be numbered from their vastness ² And this stressed David greatly and distressed him, for he was afraid of the Philistines. ³ And the Cause said to Gad, “Go say to David, to My servant, do not fear these foreskinned Philistines, for tomorrow I will give into your hand them and their besiegers who are besieging you.” ⁴ And David said to Gad, “I am too small for all the mercies^[44] See Genesis 32:11 that the Cause has done with me; and let the name of the Cause be blessed and blessworthy forever and ever!” ⁵ That night came a fiery horseman from heaven, and his sword was stretched out in his hand. ⁶ And he struck the camp of the uncircumcised with a great strike, until not even one would remain. ⁷ And that morning, they told David, saying, “Behold, the Philistines are killed in their getting up, not even one remained!” ⁸ And David answered and said, “Now I know that there is no preventing the Cause from saving through many or few,^[45] See I Samuel 14:6 for Their salvation is in the blink of an eye.” ⁹ And he said, “Blessed are You, Cause, who avenged our vengeances on our enemies!” ¹⁰ And he erected a pillar, and called it the Pillar of Vengeance, to this very day.
פרק ו׳	Chapter 6
^א וַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־גָּ֑ד לֵ֚ךְ אֶל־דָּוִ֣ד עַבְדִּ֔י וְאָמַרְתָּ֖ אֵלָֽיו׃ ^ב כֹּ֤ה אָמַר֙ יְהֹוָ֔ה אַל־יִתְהַלֵּ֥ל הַגִּבּ֖וֹר בִּגְבֽוּרָתֽוֹ׃ ^ג כִּ֛י אִם־בְּזֹ֥את יִתְהַלֵּ֖ל הַמִּתְהַלֵּ֑ל בִּהְי֥וֹת^[46] ביהות כתיב עֶזְרָתִ֖י עִמּֽוֹ׃ ^ד אָ֥ז תֵּלֵ֖ךְ וְלֹ֣א תִּירָ֑א כִּ֥י יְהֹוָ֖ה עִמָּֽךְ׃ ^ה וַיָּבֹ֖א גָּ֑ד וַיַּגֵּ֛ד אֶת־דִּבְרֵ֥י יְהֹוָ֖ה לְדָוִֽד׃ ^ו וַיֹּ֥אמֶר דָּוִ֖ד אֶל־גָּ֑ד יָדַ֕עְתִּי עֶזְר֥וֹת יְהֹוָ֖ה מִנְּעוּרַֽי׃ ^ז כִּי֩ מִ֨י הִכָּ֜ה אֶת־אֲרִ֣י וְהַדֹּ֗ב מִ֤י הִכָּה֙ אֶת־הַ֣פְּלִשְׁתִּ֔י מִ֥י הִכָּ֖ה אֶת־אוֹיְבַ֑י הֲלֹ֥א עֶזְר֖וֹת יְהֹוָֽה׃ ^ח וַיִּשְׁמַ֥ע יְהֹוָ֖ה וַיִּטַּ֥ב בְּעֵינָֽיו׃ ^ט וַיֹּאמַ֣ר ׀ יַ֗עַן אֲשֶׁ֤ר הִיכִּר֙ דָּוִ֔ד אֵ֖ת גְּבוּרַ֣ת עֶזְרָתִ֑י לָכֵ֕ן יָנ֧וּחַ עֶזְרָתִ֛י בְּבֵ֥ית דָּוִ֖ד לְעוֹלָֽם׃ ^י וַיִּשְׁתָּ֥חוּ דָּוִ֖ד לַיהֹוָ֑ה וַיֹּאמַ֕ר בָּר֣וּךְ יְהֹוָ֔ה כִּי־מָצָ֥אתִי חֵ֖ן בְּעֵינָֽיו׃ [פ]	¹ And the Cause said to Gad, “Go to David My servant and say to him: ² Thus says the Cause: Let not the mighty one glory in his might.^[47] See Jeremiah 9:22 ³ Rather, in this should the glorious glory:^[48] See Jeremiah 9:23 in that My help is with him. ⁴ Then you can go and not fear, for the Cause is with you.” ⁵ And Gad went and told the words fo the Cause to David. ⁶ And David said to Gad, “I have known the help of the Cause since my youth. ⁷ For who struck lion and the bear, who struck the Philistine, who struck my enemies? Was it not the help of the Cause?” ⁸ And the Cause heard and it was good in Their eyes. ⁹ And They said, “Since David recognized the might of My help, thus My help will rest in the house of David forever.” ¹⁰ And David prostrated to the Cause, and said, “Blessed is the Cause, for I have found grace in Their eyes!”
פרק ז׳	Chapter 7^[49] This entire chapter is largely parallel to II Samuel 24 and I Chronicles 21.
^א וַיֹּ֙סֶף֙ אַף־יְהֹוָ֔ה לַחֲר֖וֹת בְּיִשְׂרָאֵֽל׃ ^ב וַיָּ֨סֶת אֶת־הַשָּׂטָ֤ן עַל־דָּוִד֙ לֵאמֹ֔ר לֵ֛ךְ מְנֵ֥ה אֶת־יִשְׂרָאֵ֖ל וְאֶת־יְהוּדָ֑ה לְהָבִ֤יא עֲלֵיהֶם֙ הָרָעָ֔ה אֲשֶׁ֧ר דִּבֵּ֛ר בְּיַ֥ד שְׁמוּאֵ֖ל הָרֹאֶֽה׃ ^ג וַיֹּ֣אמֶר הַמֶּ֩לֶךְ֩ אֶל־יוֹאָ֨ב שַׂר־הַחַ֜יִל וְאֶל־שָׂרֵ֣י ׀ הָעָ֣ם אֲשֶׁר־אִתּ֗וֹ שֽׁוּטוּ־נָ֞א בְּכׇל־שִׁבְטֵ֤י יִשְׂרָאֵל֙ מִדָּן֙ וְעַד־בְּאֵ֣ר שֶׁ֔בַע וּפִקְד֖וּ אֶת־הָעָ֑ם וְהָבִ֣יאוּ אֵלַ֔י וְאֵדְעָ֖ה אֶת־מִסְפָּרָֽם׃ ^ד וַיֹּ֨אמֶר יוֹאָ֜ב אֶל־הַמֶּ֗לֶךְ יוֹסֵף֩ יְהֹוָ֨ה עַל־עַמּ֤וֹ ׀ כָּהֵם֙ מֵאָ֣ה פְעָמִ֔ים וְעֵינֵי֩ יְהֹוָ֨ה אֱלֹהֵ֜ינוּ תַּשְׁגִּ֣יחַ עֲלֵיהֶ֗ם הֲלֹ֣א אֲדֹנִ֣י הַמֶּ֡לֶךְ כֻּלָּ֣ם לַאדֹנִ֣י לַ֠עֲבָדִ֠ים לָ֨מָּה יְבַקֵּ֤שׁ זֹאת֙ אֲדֹנִ֔י וְחָפֵ֖ץ בַּדָּבָ֣ר הַזֶּ֑ה וְלָמָּ֨ה יִֽהְיֶ֤ה לְאַשְׁמָה֙ לְיִשְׂרָאֵ֔ל כִּ֚י יְהֹוָ֣ה אָמַ֔ר אֲשֶׁ֥ר לֹא־יִסָּפֵ֖ר מֵרֹֽב׃ ^ה וַיֶּחֱזַ֤ק דְּבַר־הַמֶּ֙לֶךְ֙ אֶל־יוֹאָ֔ב וְעַ֖ל שָׂרֵ֣י הֶחָ֑יִל וַיֵּצֵ֨א יוֹאָ֜ב וְשָׂרֵ֤י הַחַ֙יִל֙ לִפְנֵ֣י הַמֶּ֔לֶךְ לִפְקֹ֥ד אֶת־הָעָ֖ם אֶת־יִשְׂרָאֵֽל׃ ^ו וַיַּעַבְר֖וּ אֶת־הַיַּרְדֵּ֑ן וַיַּחֲנ֣וּ בַעֲרוֹעֵ֗ר^[50] בערור כתיב יְמִ֥ין הָעִ֛יר אֲשֶׁ֛ר בְּתוֹךְ־הַנַּ֥חַל הַגָּ֖ד וְאֶל־יַעְזֵֽר׃ ^ז וַיָּבֹ֙אוּ֙ הַגִּלְעָ֔דָה נַֽחַל־אֶ֥רֶץ תַּחְתִּ֖ים חׇדְשִׁ֑י וַיָּבֹ֙אוּ֙ דָּ֣נָה יַּ֔עַן וְסָבִ֖יב אֶל־צִידֽוֹן׃ ^ח וַיָּבֹ֙אוּ֙ מִבְצַר־צֹ֔ר וְכׇל־עָרֵ֥י הַחִוִּ֖י וְהַֽכְּנַעֲנִ֑י וַיֵּ֥צְא֛וּ אֶל־נֶ֥גֶב יְהוּדָ֖ה בְּאֵ֥ר שָֽׁבַע׃ ^ט וַיָּשֻׁ֣טוּ בְּכׇל־הָאָ֗רֶץ וַיָּבֹ֜אוּ מִקְצֵ֨ה תִשְׁעָ֧ה חֳדָשִׁ֛ים וְעֶשְׂרִ֥ים י֖וֹם יְרוּשָׁלִָ֑ם לֹ֨א פָקַ֤ד יוֹאָב֙ אֶת־לֵוִ֣י וּבִנְיָמִ֔ין כִּֽי־נִתְעַ֥ב דְּבַר־דָּוִ֖ד אֶת־יוֹאָֽב׃ ^י וַיִּתֵּ֣ן יוֹאָ֗ב אֶת־מִסְפַּ֣ר מִפְקַד־הָעָם֮ אֶל־הַמֶּ֒לֶךְ֒ וַתְּהִ֣י יִשְׂרָאֵ֡ל שְׁמֹנֶ֣ה מֵא֣וֹת אֶ֣לֶף אִ֣ישׁ חַ֩יִל֩ וְשָׁלֹ֨שׁ מֵא֜וֹת אֶ֗לֶף אִ֚ישׁ שֹׁלֵ֣ף חֶ֔רֶב וִ֠יהוּדָ֠ה אַרְבַּֽע־מֵא֨וֹת וְשִׁבְעִ֤ים אֶ֙לֶף֙ אִ֣ישׁ חַ֔יִל וּשְׁלֹשִֽׁים־אֶ֥לֶף אִ֖ישׁ שֹׁלֵ֣ף חָ֑רֶב וַיְהִ֞י כׇּל־מִסְפַּ֣ר ׀ אִ֣ישׁ יִשְׂרָאֵ֗ל מִלְּבַד֩ לֵוִ֨י וּבִנְיָמִ֜ין אֲשֶׁ֣ר ׀ לֹא־הִתְפַּקְּד֣וּ בְּתוֹכָ֗ם אֶ֣לֶף אֲלָפִים֩ וּמֵאָ֨ה אֶ֤לֶף אִישׁ־חַ֙יִל֙ וְשֹׁ֣לֵף חֶ֔רֶב וְאִ֣ישׁ יְהוּדָ֗ה חֲמֵ֤שׁ מֵאוֹת֙ אֶ֔לֶף אִ֥ישׁ חַ֖יִל שֹׁלֵ֥ף חָֽרֶב׃ ^יא וַיֵּ֙רַע֙ בְּעֵינֵ֣י יְהֹוָ֔ה בַּדָּבָ֖ר הַזֶּ֑ה עַל־יִשְׂרָאֵ֑ל וַיִּשְׁלַח֙ אֶת־גָּ֣ד הַחוֹזֶ֔ה אֶל־דָּוִ֖ד לֵאמֹֽר׃ ^יב כֹּ֣ה ׀ אָמַ֣ר יְהֹוָ֗ה אֲנִי־ה֣וּא מֶ֣לֶךְ יִשְׂרָאֵל֮ וַאֲנִ֣י־הוּא חֶלְקָם֒ אֲנִי־ה֣וּא מַעֲרִיצָ֗ם אֲנִי־הוּא֙ מָעֻזָּ֣ם וּגְבוּרָתָ֔ם וְאַתָּ֣ה יָדַ֗עְתָּ כִּי־לֹ֨א בְּחֶ֤רֶב וּבַחֲנִית֙ אִוָּשֵׁ֔עַ וְלֹ֥א בְּאִישׁ־חַ֖יִל שֹׁ֣לֵף חָ֑רֶב כִּ֥י זֶה֨^[51] כיזה כתיב חֶלְקַ֤ת הַגּוֹיִם֙ הָעוֹמְדִ֣ים עַל־כֹּחָ֔ם וְרַ֖ב אַנְשֵׁ֥י מִלְחָמֽוֹת׃ ^יג אֲבָ֣ל אַתֶּם֮ לֹ֣א כֵן֒ כִּי־אֲנִ֞י אִ֨ישׁ מִלְחָמָ֤ה לְבַד֙ וְאֵין־אִ֣ישׁ אִתִּ֔י וְלָ֤מָּה תַּעֲשׂוּ֙ אֶת־הַדָּבָ֤ר הָרָע֙ הַזֶּ֔ה לִפְקֹ֖ד אֶת־עַמֶּ֑ךָ עַל־כֵּ֤ן אַכֶּה֙ אֶת־יִשְׂרָאֵ֔ל לְמַ֣עַן תֵּדַ֔ע כִּ֛י אֲנִ֥י יְהֹוָ֖ה בְּקֶ֥רֶב הָאָֽרֶץ׃ ^יד וַיַּ֥ךְ לֵב־דָּוִ֖ד אֹת֑וֹ אַחֲרֵי־כֵן֩ וַיֹּ֨אמֶר דָּוִ֜ד אֶל־יְהֹוָ֗ה חָטָ֤אתִֽי מְאֹד֙ אֲשֶׁ֣ר עָשִׂ֔יתִי וְעַתָּ֣ה יְהֹוָ֔ה הַֽעֲבֶר־נָא֙ אֶת־עֲוֺ֣ן עֲבָדֶ֔יךָ כִּ֥י נִסְכַּ֖לְתִּי מְאֹֽד׃ ^טו וַיָּ֥קׇם דָּוִ֖ד בַּבֹּ֑קֶר וּדְבַר־יְהֹוָ֗ה הָיָה֙ אֶל־גָּ֣ד הַנָּבִ֔יא חֹזֵ֥ה דָוִ֖ד לֵאמֹֽר׃ ^טז הָל֞וֹךְ וְדִבַּרְתָּ֣ אֶל־דָּוִ֗ד כֹּ֚ה אָמַ֣ר יְהֹוָ֔ה שָׁלֹ֕שׁ אָנֹכִ֛י נוֹטֵ֥ל וְנוֹטֶ֖ה עָלֶ֑יךָ בְּחַר־לְךָ֥ אַחַת־מֵהֶ֖ם וְאֶעֱשֶׂה־לָּֽךְ׃ ^יז וַיָּבֹא־גָ֥ד אֶל־דָּוִ֖ד וַיַּגֶּד־ל֑וֹ וַיֹּ֣אמֶר ל֡וֹ הֲתָב֣וֹא לְךָ֣ אַרְבַּע־שָׁנִ֣ים ׀ בִּגְבוּל־יִשְׂרָאֵ֣ל ׀ וְשָׁלֹ֣שׁ־שָׁנִ֣ים ׀ בִּגְב֣וּל־יְהוּדָ֣ה ׀ רָעָ֣ב ׀ בְּאַרְצֶ֡ךָ אִם־שְׁלֹשָׁ֣ה חֳ֠דָשִׁ֠ים נֻסְךָ֨ לִפְנֵי־צָרֶ֜יךָ וְה֣וּא רֹדְפֶ֗ךָ וְחֶ֣רֶב אוֹיְבֶ֣יךָ ׀ לְמַשֶּׂ֒גֶת֒ וְאִם־שְׁלֹ֣שֶׁת יָ֠מִ֠ים יִֽהְיֶה־חֶ֣רֶב יְהֹוָ֤ה וְדֶ֙בֶר֙ בָּאָ֔רֶץ וּמַלְאַ֣ךְ יְהֹוָ֔ה מַשְׁחִ֖ית בְּכׇל־גְּב֣וּל יִשְׂרָאֵ֑ל עַתָּה֙ דַּ֣ע וּרְאֵ֔ה מָה־אָשִׁ֥יב שֹׁלְחִ֖י דָּבָֽר׃ ^יח וַיֹּ֧אמֶר דָּוִ֛ד אֶל־גָּ֖ד צַר־לִ֣י מְאֹ֑ד אֶפְּלָ֨ה וְנִפְּלָה־נָּ֣א בְיַד־יְהֹוָ֗ה כִּֽי־רַבִּ֤ים רַחֲמָיו֙ מְאֹ֔ד וּבְיַד־אָדָ֖ם אַל־אֶפֹּֽלָה׃ ^יט וַיִּתֵּ֨ן יְהֹוָ֥ה דֶּ֙בֶר֙ בְּיִשְׂרָאֵ֔ל מֵהַבֹּ֖קֶר וְעַד־עֵ֣ת מוֹעֵ֑ד וַיָּ֣מׇת מִן־הָעָ֗ם מִדָּן֙ וְעַד־בְּאֵ֣ר שֶׁ֔בַע שִׁבְעִ֥ים אֶ֖לֶף אִֽישׁ׃ ^כ וַיִּשְׁלַח֩ הָאֱלֹהִ֨ים ׀ מַלְאָ֥ךְ ׀ לִֽירוּשָׁלַ֘͏ִם֮ לְהַשְׁחִיתָהּ֒ וּכְהַשְׁחִ֗ית רָאָ֤ה יְהֹוָה֙ וַיִּנָּחֶ֤ם יְהֹוָה֙ עַל־הָרָעָ֔ה וַיֹּאמֶר֩ לַמַּלְאָ֨ךְ הַמַּשְׁחִ֤ית בָּעָם֙ רַ֔ב עַתָּ֖ה הֶ֣רֶף יָדֶ֑ךָ וּמַלְאַ֤ךְ יְהֹוָה֙ עֹמֵ֔ד עִם־גֹּ֖רֶן אׇרְנָ֥ן הַיְבוּסִֽי׃ ^כא וַיִּשָּׂ֨א דָוִ֜ד אֶת־עֵינָ֗יו וַיַּ֞רְא אֶת־מַלְאַ֤ךְ יְהֹוָה֙ עֹמֵ֗ד בֵּ֤ין שָׁמַ֙יִם֙ לָאָ֔רֶץ וְחַרְבּ֤וֹ שְׁלוּפָה֙ בְּיָד֔וֹ נְטוּיָ֖ה עַל־יְרוּשָׁלָ֑͏ִם וַיִּפֹּ֨ל דָּוִ֧ד וְהַזְּקֵנִ֛ים מְכֻסִּ֥ים בַּשַּׂקִּ֖ים עַל־פְּנֵיהֶֽם׃ ^כב וַיֹּ֣אמֶר דָּוִ֣ד אֶֽל־הָאֱלֹהִ֡ים הֲלֹא֩ אֲנִ֨י אָמַ֜רְתִּי לִמְנ֣וֹת בָּעָ֗ם וַאֲנִי־ה֤וּא אֲשֶׁר־חָטָ֙אתִי֙ וְהָרֵ֣עַ הֲרֵע֔וֹתִי וְאֵ֥לֶּה הַצֹּ֖אן מֶ֣ה עָשׂ֑וּ יְהֹוָ֣ה אֱלֹהַ֗י תְּהִ֨י נָ֤א יָֽדְךָ֙ בִּ֚י וּבְבֵ֣ית אָבִ֔י וּֽבְעַמְּךָ֗ לֹ֚א לְמַגֵּפָ֔ה הֲשֹׁפֵט֙ כׇּל־הָאָ֔רֶץ לֹ֥א יַעֲשֶׂ֖ה מִשְׁפָּֽט׃ ^כג וַיֹּ֣אמֶר יְהֹוָ֗ה הֵ֩מָּה֩ הֱסִיתָ֨ם אֶת־הַשָּׂטָ֤ן בְּךָ֙ לִמְנ֣וֹת אוֹתָ֔ם בְּאׇמְרָ֕ם וְנִהְיֶ֖ה כְּכׇל־הַגּוֹיִ֑ם וֶאֱלֹהֵ֤י מִשְׁפָּט֙ אָ֔נִי לְהָשִׁ֧יב אֶל־חֵיקָ֛ם גַּבְה֖וּת לְבָבָֽם׃ ^כד כִּ֥י לֵ֖ב נִשְׁבָּ֣ר וְנִדְכֶּ֑ה אַל־אָב֖וּז לְעוֹלָֽם׃ ^כה וּמַלְאַ֧ךְ יְהֹוָ֛ה אָמַ֥ר אֶל־גָּ֖ד לֵאמֹ֣ר לְדָוִ֑יד כִּ֣י ׀ יַעֲלֶ֣ה דָוִ֗ד לְהָקִ֤ים מִזְבֵּ֙חַ֙ לַֽיהֹוָ֔ה בְּגֹ֖רֶן אׇרְנָ֥ן הַיְבֻסִֽי׃ ^כו וַיַּ֤עַל דָּוִד֙ בִּדְבַר־גָּ֔ד אֲשֶׁר־דִּבֶּ֥ר אֵלָ֖יו בִּדְבַ֥ר יְהֹוָֽה׃ ^כז וַיָּ֣שׇׁב אׇרְנָ֗ן וַיַּרְא֙ אֶת־הַמַּלְאָ֔ךְ וְאַרְבַּ֧עַת בָּנָ֛יו עִמּ֖וֹ מִֽתְחַבְּאִ֑ים וְה֖וּא דָּ֥שׁ חִטִּֽים׃ ^כח וַיַּבֵּ֤ט אׇרְנָן֙ וַיַּ֣רְא אֶת־דָּוִ֔ד וַיֵּצֵא֙ מִן־הַגֹּ֔רֶן וַיִּשְׁתַּ֧חוּ לְדָוִ֛ד אַפַּ֖יִם אָֽרְצָה׃ ^כט וַיֹּ֨אמֶר דָּוִ֜ד אֶל־אׇרְנָ֗ן תְּנָה־לִּי֙ מְק֣וֹם הַגֹּ֔רֶן וְאֶבְנֶה־בּ֥וֹ מִזְבֵּ֖חַ לַֽיהֹוָ֑ה בְּכֶ֤סֶף מָלֵא֙ תְּנֵ֣הוּ לִ֔י וְתֵעָצַ֥ר הַמַּגֵּפָ֖ה מֵעַ֥ל הָעָֽם׃ ^ל וַיֹּ֨אמֶר אׇרְנָ֤ן אֶל־דָּוִד֙ קַֽח־לָ֔ךְ וְיַ֛עַשׂ אֲדוֹנִ֥י הַמֶּ֖לֶךְ הַטּ֣וֹב בְּעֵינָ֑יו רְאֵה֩ נָתַ֨תִּי הַבָּקָ֜ר לָעוֹלֹ֗ת וְהַמּוֹרִיגִּ֧ים לָעֵצִ֛ים וְהַחִטִּ֥ים לַמִּנְחָ֖ה הַכֹּ֥ל נָתָֽתִּי׃ ^לא וַיֹּ֨אמֶר הַמֶּ֤לֶךְ דָּוִד֙ לְאׇרְנָ֔ן לֹ֕א כִּֽי־קָנֹ֥ה אֶקְנֶ֖ה בְּכֶ֣סֶף מָלֵ֑א כִּ֠י לֹא־אֶשָּׂ֤א אֶת־אֲשֶׁר־לְךָ֙ לַיהֹוָ֔ה וְהַעֲל֥וֹת עוֹלָ֖ה חִנָּֽם׃ ^לב וַיִּתֵּ֨ן דָּוִ֤ד לְאָרְנָן֙ בַּמָּק֔וֹם שִׁקְלֵ֧י זָהָ֛ב מִשְׁקָ֖ל שֵׁ֣שׁ מֵא֑וֹת וּבֶבָּקָ֗ר בְּכֶ֤סֶף שְׁקָלִים֙ חֲמִשִּׁ֔ים עוֹבֵ֖ר לַסּוֹחֵֽר׃ ^לג וַיִּ֩בֶן֩ שָׁ֨ם דָּוִ֤ד מִזְבֵּ֙חַ֙ לַֽיהֹוָ֔ה וַיַּ֥עַל עוֹל֖וֹת וּשְׁלָמִ֑ים וַיִּקְרָא֙ אֶל־יְהֹוָ֔ה וַֽיַּעֲנֵ֤הוּ בָאֵשׁ֙ מִן־הַשָּׁמַ֔יִם עַ֖ל מִזְבַּ֥ח הָעוֹלָֽה׃ ^לד וַיֹּאמֶ֤ר יְהֹוָה֙ לַמַּלְאָ֔ךְ וַיָּ֥שֶׁב חַרְבּ֖וֹ אֶל־נְדָנָ֑הּ וַתֵּעָצַ֥ר הַמַּגֵּפָ֖ה מֵעַ֥ל יִשְׂרָאֵֽל׃ ^לה בָּעֵ֣ת הַהִ֔וא בִּרְא֤וֹת דָּוִד֙ כִּֽי־עָנָ֣הוּ יְהֹוָ֔ה בְּגֹ֙רֶן֙ אׇרְנָ֣ן הַיְבוּסִ֔י וְלֹ֖א בַּזָּ֑הוּ וַיִּזְבַּח־שָׁ֥ם לַיהֹוָֹ֖ה כׇּל־יְמֵ֥י חַיָּֽיו׃ ^לו כִּ֞י לֹא־יָכֹ֣ל ׀ ע֣וֹד דָּוִ֗ד לָלֶ֩כֶת֩ לִזְבֹּ֨חַ לַיהֹוָ֜ה בַּבָּמָ֣ה בְּגִבְע֗וֹן אֲשֶׁר־שָׁם֙ מִזְבַּ֣ח יְהֹוָֹ֔ה וּמִשְׁכַּ֥ן אֲשֶׁר־עָשָׂ֖ה מֹשֶׁ֑ה כִּ֚י נִבְעַ֣ת וְנֶחֱלַ֔שׁ מִֽפְּנֵי־חֶ֛רֶב מַלְאַ֥ךְ יְהֹוָ֖ה אֲשֶׁ֥ר רָאָֽה׃ [פ]	¹ And the anger of the Cause again raged at Israel. ² And They incited the Satan against David, saying, “Go, census Israel and Judah,” to bring upon them the evil that was spoken by the hand of Shmuel the seer. ³ And the king said to Yoav the chief of the army, and to the chiefs of the people with him, “Go around, please, among all the tribes of Israel, from Dan to Beer-sheva, and account the people, and bring them to me, so I may know their number.” ⁴ And Yoav said to the king, “May the Cause increase Their people like them a hundredfold! But the eyes of our God look upon them. Is it not so, my lord the king, that all are like slaves before my lord? Why would my lord ask this and desire this matter? And why let it be for guilt for Israsel? For the Cause said, ‘whom none can number from greatness!’”^[52] See Genesis 32:13 ⁵ And the word of the king overpowered Yoav and the army chiefs, and Yoav went out with the army chiefs before the king to account the people Israel. ⁶ And they crossed the Jordan and encamped in Aroer east of the city, which was within the wadi of Gad, and Jazer. ⁷ And they came Gileadwards, the river of the lowlands of Ḥodshi, and they came to Dan-jaan, and around to Sidon. ⁸ And they came to the fortress of Tyre, and all the Hivite and Canaanite cities, and went out to the southland of Judah, Beer-sheva. ⁹ And they went around all the land, and came after nine months and twenty days to Jerusalem. Yoav did not account Levi and Benjamin, for the word of David was loathsome to Yoav. ¹⁰ And Yoav gave the number of the account of the people to the king. And Israel was eight hundred thousand soldiers, and three hundred thousand sword-bearing men, and Judah was four hundred and seventy thousand soldiers, and thirty thousand sword-bearing men, and the entire number of men of Israel, apart from Levi and Benjamin who were not accounted among them, was one million and one hundred thousand soldiers and sword-bearing men, and the men of Judah was five hundred thousand sword-bearing soldiers. ¹¹ And this matter was bad against Israel in the eyes of the Cause, and They sent Gad the augur to David, saying: ¹² “Thus says the Cause: I am the Sovereign of Israel. I am their portion, I am their awe, I am their strength nad might. And you know that not by sword or shield do I save, nor by sword-bearing soldier, for this is the portion of the nations that stand on their power and many warriors. ¹³ But you are not so, for I am the only Warrior, and no man is with me, and why would you do this evil matter, to account your people? Therefore I will strike Israel, that you know that I the Cause am in the midst of the land.” ¹⁴ And David’s heart struck him. After that, David said to the Cause, “I have sinned greatly in doing this. And now, o Cause, let pass the iniquity of your servants, for I am greatly humbled.” ¹⁵ And David got up in the morning, and the word of the Cause was to Gad the prophet, David’s augur, saying: ¹⁶ “Go and say to David, ‘Thus says the Cause: Three I lift and spread before you, choose yourself one of them, and I will do it.’” ¹⁷ And Gad went to David and told him, and he said to him, “Will four years in Israel’s borders and three years in Judah’s borders of famine come into your land? Or will you flee three months before your stressors who will pursue you, your enemies’ sword overtaking? Or will there be for three days the sword of the Cause and plague in the land, and the destroying angel of the Cause in all the borders of Israel? Now know and see what matter My messenger returns.” ¹⁸ And David said to Gad, “I am greatly stressed. I will fall, and let us fall, please, in the hand of the Cause, for greatly vast is Their compassion, and let me not fall to human hand.” ¹⁹ And the Cause gave plague in Israel from morning to the festival time, and from the people died seventy thousand men, from Dan to Beer-sheva. ²⁰ And God sent an angel to Jerusalem to destroy it, but as he would destroy, the Cause saw and the Cause regretted the evil, and said to the destroying angel among the people, “Enough! Now stay your hand!” And the angel of the Cause was standing with the threshing-floor of Ornan the Jebusite. ²¹ And David raised his eyes and saw the angel of the Cause standing between heaven and earth, his sword stretched out in his hand and pointed against Jerusalem. And David fell with the elders, covered in sackcloth, on their faces. ²² And David said to God, “Wasn’t it I who said to census the people? I am the one who sinned, and I did evil. And these sheep, what did they do? O Cause my God, let Your hand be against me and my father’s house, and no plague against Your people. Will the Judge of all the earth not do justice?”^[53] See Genesis 18:25 ²³ And the Cause said, “These ones incited the Satan against you to census them, when they said ‘And we will be like all the nations!’ And a God of justice am I, to return to their laps the pride of their hearts. ²⁴ But a heart broken and downtrodden I will never every shame.” ²⁵ And the angel of the Cause said to Gad to say to David, “David should go up to set up an altar to the Cause at the threshing-floor of Ornan the Jebusite.” ²⁶ And David went up by word of Gad, as he had spoken to him by word of the Cause. ²⁷ And Ornan returned and saw the angel, and his four sons with him were hiding themselves while was threshing wheat. ²⁸ And Ornan gazed and saw David, and went out from the threshing-floor and prostrated, face to the ground to David. ²⁹ And David said to Ornan, “Give me the place of the threshing-floor so I may build an altar to the Cause on it. For full price give it to me, and the plague will be stopped from upon the people.” ³⁰ And Ornan said to David, “Take it for yourself, and let my lord the king do what is good in his eyes. See, I have given cattle for burnt-offerings and the threshing-boards for wood, and the wheat for a grain-offering; all I have given!” ³¹ And King David said to Ornan, “But I will buy it, buy it at full price. For I cannot lift what is yours to the Cause! And the burnt-offerings would be a worthless burnt-offering.” ³² And David gave to Ornan for that place six hundred full golden shekels by weight, and for the cattle fifty siler shekels, per the market rate. ³³ And there David built an altar, and offered burnt-offerings and whole-offerings, and called to the Cause, who answered in fire from heaven on the burnt-offering altar. ³⁴ And the Cause said to the angel, and it returned its sword to its sheath, and the plage was stopped from upon Israel. ³⁵ At that time, when David saw that the Cause had answered him at the threshing-floor of Ornan the Jebusite rather than shaming him, he offered there to the Cause all the days of his life. ³⁶ For David could no longer go to offer to the Cause at the high-place in Gibeon, where there was an altar to the Cause and the tabernacle that Moshe had made, for he was terrified and weakened from the sword of the angel of the Cause that he had seen.
פרק ח׳	Chapter 8
^א וַיֵּרָ֣א יְהֹוָ֣ה אֶל־דָּ֠וִ֠ד בְּעֵ֨ת זִקְנָת֜וֹ וַיֹּ֣אמֶר אֵלָ֗יו הִנֵּ֨ה אָנֹכִ֤י עִמְּךָ֙ וַאֲנִ֣י אֱלֹהֶ֔יךָ וְהִנֵּ֥ה בְּרִיתִ֖י אִתָּ֑ךְ לֹ֥א תִירָא֙ וְלֹ֣א תֵחָ֔ת כִּ֥י עֶזְרְךָ֖ אֱלֹהֶֽיךָ׃ ^ב וַיִּשְׁתָּ֥חוּ דָּוִ֖ד לַיהֹוָ֑ה וַיִּשְׂמַ֖ח בְּלִבּֽוֹ׃ ^ג וַיֹּ֣אמֶר יְהֹוָ֔ה אֵ֣לֶּה דְּבָרִ֗ים תְּדַבֵּ֨ר בְּאׇזְנֵ֤י הָעָם֙ בִּשְׁמִ֔י לַעֲשׂ֥וֹת אוֹתָ֖ם וְחָי֑וּ וְלֹא־יִהְיֶ֥ה עוֹד־קֶ֖צֶף בָּהֶֽם׃ ^ד וַיָּ֣שֶׂם יְהֹוָ֔ה אֶת־דְּבָרָ֖יו בְּפִֽיו׃ ^ה אָ֚ז יַקְהֵ֣ל דָּוִ֔ד אֵ֥ת כׇּל־יִשְׂרָאֵ֖ל אֶל־יְרוּשָׁלִָ֑ם וַיַּ֨עַשׂ ל֤וֹ מִֽגְדֹּל־עֵץ֙ וַיַּעֲמֹ֣ד עָלָ֔יו לִפְנֵי֙ כׇּל־הָעָ֔ם וַיִּפְתַּ֥ח אֶת־פִּ֖יו וְיֹאמַֽר׃ ^ו שְׁמַ֣ע יִשְׂרָאֵל֩ אֱלֹהֵיכֶ֨ם וֵאלֹהַ֜י אֶחָ֣ד ׀ יָחִ֣יד וּמְיֻחָ֗ד וְאֵ֣ין יָחִיד֮ כְּיִחוּדוֹ֒ נֶעְלָ֗ם מִכׇּל־הָיָ֣ה ׀ הֹוֶ֣ה ׀ וְיִהְיֶ֡ה ה֣וּא מְמַלֵּ֣א ׀ אֶת־מְקוֹמוֹ֩ וְאֵ֨ין מְקוֹמ֜וֹ מְמַלֵּ֣א אוֹת֗וֹ רוֹאֶה֮ וְאֵ֣ינָה נִרְאֶה֒ מַגִּ֨יד וְיוֹדֵ֤עַ עֲתִידוֹת֙ לֹא־נִמְצָ֤א רֵאשִׁיתוֹ֙ וְסוֹפ֔וֹ כִּ֗י ה֚וּא אֵ֣ל בְּלִי־ס֔וֹף וְאֵ֥ין ס֖וֹף לְסוֹפ֑וֹ כֹּ֤ל יָכוֹל֙ אֵ֣ל אֱמֶ֔ת מָלֵ֥א כׇּל־הָעוֹלָמ֖וֹת כְּבוֹדֽוֹ׃ ^ז וּבְיַ֣ד הָאָדָ֔ם נָתַ֖ן הַבְּחִירָ֑ה וְאִ֨ם בָּ֤א לְהֵיטִיב֙ עֵ֣זֶר ל֔וֹ וְאִ֥ם לְהָרַ֛ע דֶּ֖רֶךְ פָּת֥וּחַ לֽוֹ׃ ^ח עַל־כֵּ֗ן נַעֲבֹ֞ד אֶת־אֱלֹהֵ֤ינוּ מַלְכֵּ֙נוּ֙ וַאֲדוֹנֵ֣ינוּ וּמוֹשִׁיעֵ֔נוּ בְּאַהֲבָ֖ה וּבְיִרְאָ֑ה כִּ֤י חׇכְמַתְכֶם֙ יִרְאַ֣ת יְהֹוָ֔ה וּבִינַתְכֶ֖ם ס֥וּר מֵרַֽע׃ ^ט זִכְר֧וּ וַעֲשׂ֛וּ תּוֹרַ֥ת מֹשֶׁ֖ה אִ֣ישׁ הָאֱלֹהִ֑ים לְמַ֛עַן יִיטַ֥ב לָכֶ֖ם כׇּל־הַיָּמִֽים׃ ^י שַׁאֲל֥וּ לַאֲבִיכֶ֖ם וְיַגִּ֑ידוּ וּלְזִקְנֵיכֶ֖ם וְיֹאמְר֥וּ לָכֶֽם׃ ^יא הִתְחַזְּק֖וּ וֶהֱי֣וּ גִּבּוֹרִ֑ים לַעֲשֹׁת֙ אֶת־הַתּוֹרָ֔ה וְלֹ֥א לִשְׁמֹ֖עַ לְבַֽד׃ ^יב כִּ֕י הַמַּעֲשֶׂה֙ ה֣וּא שֹׁ֔רֶשׁ וּשְׁמִיעָ֖ה הִ֣יא הַזָּ֑רַע וְהָעֵץ֙ ה֣וּא אֱמוּנָ֔ה וְהַפְּרִ֖י ה֥וּא צְדָקָֽה׃ ^יג וּמָ֣ה נַעֲשָׂ֔ה לְזֶ֖רַע סְרוּחָ֣ה וּבְאוּשָׁ֑ה אִ֛ם לֹא־יָבֹ֥א שֹׁ֖רֶשׁ מִמֶּֽנָּה׃ ^יד לָכֵ֗ן מַהֲר֣וּ חוּשׁוּ֮ וַעֲשׂוּ֒ שִׁמְע֣וּ וַעֲשׂ֗וּ לִהְיוֹתְכֶם֙ זֶ֣רַע אֱמֶ֔ת לִהְי֥וֹת לָכֶ֛ם אֱמוּנָ֖ה וּצְדָקָ֑ה אָ֚ז יְהֹוָ֔ה יְבָרֵ֥ךְ אֶתְכֶ֖ם בְּשָׁלֽוֹם׃ ^טו דַּבְּר֤וּ בְּשָׁלוֹם֙ אִ֣ישׁ אֶת־רֵעֵ֔הוּ וַאֲהַבְתֶּ֥ם הַמַּעֲשֶׂ֖ה וְהַנַּעֲשָׂ֑ה בְּצֶ֥לֶם יְהֹוָ֖ה בְּנַפְשׁוֹתֵיכֶֽם׃ ^טז כִּ֕י אִם־אַתֶּ֥ם אוֹהֲבִ֖ים אֶת־הַנַּעֲשָׂ֑ה א֥וֹת הִ֖וא שֶׁתֹּאהֲב֥וּ לְהַעוֹשֶֽׂה׃ ^יז וְגַ֛ם מִזֶּ֥ה וּמִזֶּ֖ה אַל־תָּנ֣וּחַ יֶדְכֶ֑ם אֶהֱב֤וּ אֶת־יְהֹוָה֙ וְגַ֣ם אֶת־הָאָדָ֔ם אָ֕ז ט֥וֹב לָכֶ֖ם כׇּל־הַיָּמִֽים׃ ^יח וַיִּשָּׂ֤א דָּוִד֙ אֶת־קוֹל֔וֹ וְכַפָּ֥יו פְּרוּשׂ֖וֹת לַשָּׁמָ֑יִם וַיֹּ֗אמֶר יְהֹוָ֞ה אֵ֨ל אֱלֹהֵ֤י הָרוּחוֹת֙ אֵ֚ל רַח֣וּם וְחַנּ֔וּן שְׁמֹ֥ר אֶת־יִשְׂרָאֵ֖ל לְעֹלָֽם׃ ^יט הוֹשִׁ֖יעָ אֶת־עַמֶּ֑ךָ וּבָרֵךְ֙ אֶת־נַ֣חֲלָתֶ֔ךָ וּרְעֵ֥ם וְנַשְּׂאֵ֖ם עַד־הָעוֹלָֽם׃ ^כ וַיַּעֲנ֥וּ כׇּל־הָעָ֖ם וַיֹּאמְר֑וּ אָמֵ֖ן ׀ אָמֵֽן׃ ^כא וַיְשַׁלַּ֥ח דָּוִ֖ד אֶת־הָעָ֑ם וַיֵּלְכ֥וּ לְבֵיתָ֖ם בְּשָׁלֽוֹם׃ [פ]	¹ And the Cause appeared to David in his old age and said to him, “Behold, I am with you, and I am your God, and here is My covenant with you; you shall not fear nor be shaken, for your help is your God.” ² And David prostrated to the Cause and rejoiced in his heart. ³ And the Cause said, “You will speak these matters in the ears of the people in My name, to do them and live, and there will be no more fury against them.” ⁴ And the Cause set Their words in his mouth. ⁵ Thus David assembled all Israel to Jerusalem, and he made a wooden tower and stood upon it before all the people and opened his mouth and said: ⁶ “Hear, Israel! Your God and my God are one, united and unified, with no unity like Their unity; unklowble from all past, present, and future; filling out Their space — yet Their space cannot fill Them; seeing and unseen, telling and knowing the future; Their beginning and end cannot be found, for They are a God without end, and there is no end to Their end; They can do all; a God of truth; all the universes are filled with Their glory. ⁷ And into human hands They gave choice: if one comes to good, a help for him, and if to evil, the path is open for him. ⁸ Thus we serve our God, Sovereign, Master, and Savior, in love and reverence, for your wisdom is the reverence of the Cause and your understanding is to swerve from evil. ⁹ Remember and do the Torah of Moshe the man of God, that it may be good for you all your days. ¹⁰ Ask your parents and they will tell you, and your elders and they will say to you.^[54] See Deuteronomy 32:7 ¹¹ Be strong and be mighty, to do the Torah rather than merely hear. ¹² For the deed is the root, and the hearing is the seed, and the tree is faith, and the fruit is justice. ¹³ And what is done to a putrid and rotten seed, if no root can come out from it? ¹⁴ Thus, hurry, hasten, and do, listen and act to be a seed of truth, to be for you faith and justice, that the Cause may bless you with peace. ¹⁵ Speak peacefully a man to his fellow, and love the deed and what is done, in the image of the Cause in your souls. ¹⁶ For if you love what is done, it is a sign that you will love the Doer. ¹⁷ And also, hither and thither do not rest your hand; love the Cause and also the human, so good will be yours all days.” ¹⁸ And David raised his voice, and his hands were spread to heaven, and he said, “O Cause, God, God of spirits, God, merciful and compassionate, guard Israel forever! ¹⁹ Save Your people and bless Your inheritance, and shepherd and bear them until eternity!”^[55] See Psalms 28:9 ²⁰ And all the people answered and said, “Amen! Amen!” ²¹ And David released the people, and they went to their homes in peace.
פרק ט׳	Chapter 9
^א וַיִּשְׁלַ֤ח חִירָם֙ מֶ֣לֶךְ צֹ֔ר מַלְאָכִ֥ים אֶל־דָּוִ֖ד לֵאמֹֽר׃ ^ב הִנֵּ֣ה יָדַ֗עְתִּי שֶׁיְּהֹוָ֣ה אֱלֹהֶ֮יךָ֮ ה֣וּא אֱלֹהִים֒ וְעַתָּ֨ה עֲשֵׂ֤ה עִמָּדִי֙ חֶ֣סֶד וֶאֱמֶ֔ת וּלְמֹ֥ד אוֹתִ֖י אֶת־מִשְׁפַּ֣ט אֱלֹהֶ֑יךָ כִּ֨י עֲבֹ֤ד אֶעֱבֹד֙ אוֹת֔וֹ כׇּל־יְמֵ֖י חַיַּֽי׃ ^ג וַיָּבֹ֤אוּ הַמַּלְאָכִים֙ אֶל־דָּוִ֔ד וּבְיָדָ֛ם מִנְחָ֖ה לַיהֹוָ֣ה וּלְדָוִ֑ד וַיֹּאמְר֤וּ אֵלָיו֙ אֶת־דִּבְרֵ֣י חִירָ֔ם וַיִּשְׂא֥וּ לְפָנָ֖יו הַמִּנְחָֽה׃ ^ד וַיֹּאמֶ֥ר דָּוִ֖ד לְהָשִׁ֥יב אֶל־חִירָֽם׃ ^ה לְכ֤וּ אִמְרוּ֙^[56] לך אמור כתיב אֶל־אָחִ֣י אֶל־חִירָ֔ם כֹּ֥ה אָמַ֖ר דָּוִ֣ד אָחִ֑יךָ יְרֵ֣א אֶת־יְהֹוָ֗ה הָעֹשֶׂה֮ שָׁמַ֨יִם וָאָ֜רֶץ אֶת־הַיָּ֣ם וְאֶת־הַיַּבָּשָׁ֗ה אֶת־הַלַּ֤ח וְאֶת־הַיָּבֵשׁ֙ אֶת־הַחֹ֣ם וְאֶת־הַקֹּ֔ר אֶת־הַדּוֹמֵ֥ם וְאֶת־הַצּוֹמֵ֛חַ אֶת־הַחַ֖י וְאֶת־הַמְּדַבֵּֽר׃ ^ט אֶת־הַגַּלְגַּלִּים֙ אֶת־הַכִּימָ֣ה וְאֶת־הַכְּסִ֔יל אֶת־הַשֶּׁ֖מֶשׁ וְהַיָּרֵ֑חַ אֶת־הַגַּשְׁמִי֙ וְאֶת־הָרוּחָנִ֔י אֶת־כּוֹכְבֵ֧י לֶ֛כֶת אֶת־הַחוּשִׁ֖ים וְאֶת־הַכֹּֽל׃ ^י כׇּל־אֵ֛לֶּה בָּרָ֥א וְעָשָׂ֖ה בְּלִי־מָ֑ה אֵ֣ל שַׁדַּ֔י יְהֹוָ֖ה שְׁמֽוֹ׃ ^יא וְאִם־אַתָּ֨ה עֹֽשֶׂה־כֵ֜ן וְעָשִׂ֤יתָ אֶת־הַמִּצְוֺת֙ אֲשֶׁ֣ר נִצְטַ֔וּוּ לִֽבְנֵי־נֹ֖חַ אֲבִיכֶ֑ם אֲזַ֥י טוֹב־לְךָ֖ כׇּל־הַיָּמִֽים׃ ^יב אֲבָ֗ל אָ֚נוּ בְּנֵ֣י בְּרִית֔וֹ מֻפְלָאִ֛ים וּמֻפְלָגִ֥ים מִמְּכֶ֖ם בְּשׂוֹרֵ֣ק אֱמֶ֑ת נֶחְתָּמִים֙ בַּחֲתִימַ֣ת שַׁדַּ֔י נִקְרָאִ֖ים בְּנֵי־אֵ֥ל אֱמֶֽת׃ ^יג וְלָ֖נוּ לַעֲשׂ֣וֹת אֶת־כׇּל־הַתּוֹרָ֑ה כִּ֞י נִצְטַ֤וּוּ לָ֙נוּ֙ בְּשֵׁ֣ם לֵאמֹ֔ר דַּבֵּ֖ר אֶל־בְּנֵ֥י יִשְׂרָאֵֽל׃ ^יד וְלֹא־עָ֨שָׂה כֵ֤ן לְכׇל־גּוֹי֙ כַּאֲשֶׁ֣ר עָֽשָׂה־לָ֔נוּ כִּי־אִ֥ם בָּנ֖וּ בָּחַ֑ר וְאֵין־זֶ֕ה כִּי־אִ֨ם אַהֲבָ֥ה רַבָּ֛ה אֲשֶׁ֖ר אָהַ֥ב אוֹתָֽנוּ׃^[57] אהבתﬞנו כתיב, ותגיו על התי״ו ^טו וַיָּבֹ֤אוּ וַיָּשֻׁ֙בוּ֙ הַמַּלְאָכִ֔ים אֶל־חִירָ֖ם מַלְכָּ֑ם וַיֹּאמְר֣וּ אֵלָ֔יו דִּבְרֵ֖י הַמֶּ֥לֶךְ דָּוִֽד׃ ^טז וַיִּשְׂמַ֤ח חִירָם֙ בְּלִבּ֔וֹ וַֽיַּקְהֵ֛ל אֶת־כׇּל־שָׂרָ֖יו וַעֲבָדָ֑יו וַיֹּ֥אמֶר אֲלֵיהֶ֖ם אֶת־הַדְּבָרִ֥ים הָאֵֽלֶּה׃ ^יז שִׁמְע֥וּ אֵלַ֖י צֹרִ֣ים וְצִדּוֹנִ֑ים אֶת־אֲשֶׁ֥ר אֲדַבֵּ֖ר לָכֶֽם׃ ^יח חִרְד֣וּ וְיִרְא֗וּ אֶת־הָאֵ֤ל שַׁדַּי֙ הָעֹ֣שֶׂה כֹּ֔ל אֱלֹהֵ֥י יִשְׂרָאֵ֖ל שְׁמ֑וֹ אֶת־הַכֹּ֨ל עָשָׂ֤ה בַּאֲמִירָה֙ וּבְר֣וּחַ פִּ֔יו וּמִ֨י יֹאמַ֧ר ל֛וֹ מַ֥ה תַּעֲשֶׂ֖ה כִּי־ה֥וּא בְּאֶחָֽד׃ ^יט אִמְר֣וּ אִתִּ֗י בָּר֤וּךְ יְהֹוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל הַבּוֹחֵ֣ר בְּעַמּ֔וֹ וּבָר֛וּךְ דָּוִ֥ד עַבְדּ֖וֹ מֶ֣לֶךְ עַמּ֑וֹ וּבָר֣וּךְ יִשְׂרָאֵ֗ל אֲשֶׁ֥ר בָּהֶ֛ם בָּחַ֥ר יְהֹוָ֖ה לְנַחֲלָתֽוֹ׃ ^כ וּמִי־יִתֵּ֣ן אוֹתָ֔נוּ לִהְי֥וֹת עֲבָדִי֖ם לִבְנֵ֣י יִשְׂרָאֵ֑ל אֲשֶׁ֨ר נִקְרָאִ֥ים בָּנִ֛ים לַיהֹוָ֖ה אֱלֹהֵיהֶֽם׃ ^כא וַיַּעֲנ֥וּ כׇּל־שָׂרָ֖יו וַעֲבָדָ֑יו אָמֵ֖ן כֵּ֥ן יַעֲשֶֽׂה׃ ^כב וַיִּ֨שָּׂא חִירָ֣ם אֶת־קוֹלוֹ֮ וַיֹּאמֶר֒ רָאִ֣יתִי ׀ וְלֹ֣א עַתָּ֗ה הִבַּ֙טְתִּי֙ וְלֹ֣א קָר֔וֹב דָּרַ֨ךְ שֶׁ֜מֶשׁ מִדָּוִ֗ד וְקָ֥ם יָרֵ֙חַ֙ מִבֵּית־יְהוּדָ֔ה וּמָחַץ֙ כׇּל־בְּנֵ֣י חַ֔ם וְקַרְקַ֖ר אֶת־כׇּל־בְּנֵי־יָ֑פֶת וַתְּהִי־ל֕וֹ כׇּל־מַמְלְכ֖וֹת הָאָֽרֶץ׃ ^כג וּמִ֣י כִּיהֹוָ֗ה אֵ֚ל עַ֣ל כׇּל־אֱלֹהִ֔ים וּמִ֨י כְּעַמּ֧וֹ יִשְׂרָאֵ֛ל עַ֖ם עַ֣ל כׇּל־הָעַמִּ֑ים וּתְהִ֥י אַחֲרִיתֵ֖נוּ כְּמוֹהֶֽם׃ ^כד וַיִּשְׁמַ֥ע יְהֹוָ֖ה אֶת־דִּבְרֵ֣י חִירָ֑ם וַיִּיטַ֖ב בְּעֵינָֽיו׃ ^כה וַיֹּאמֶ֤ר יְהוָה֙ אֶל־גָּ֔ד חֹזֵ֖ה דָּוִ֑ד לֵאמֹֽר׃ ^כו לֵ֥ךְ אֶל־עַבְדִּ֖י אֶל־דָּוִ֑ד וְתַגִּיד־ל֕וֹ אֶת־דְּבָרַ֛י אֲשֶׁ֥ר אֲנִ֖י אוֹמֵ֥ר אֵלֶֽיךָ׃ ^כז וַ֠יָּבֹ֠א גָּ֨ד הַגֶּ֜בֶר אֲשֶׁ֤ר בְּיָדוֹ֙ דִּבְרֵ֣י אֱלֹהִ֔ים אֶל־דָּוִ֖ד וַיֹּאמַ֑ר כֹּה־אָמַ֞ר אֱלֹהֵ֣י צְבָא֗וֹת שָׁמַ֞עְתִּי אֶת־דִּבְרֵ֤י חִירָם֙ מֶֽלֶךְ־צֹ֔ר וְדִבְרֵי֙ שָׂרָ֣יו וַעֲבָדָ֔יו וְיַשְׁר֖וּ בְּעֵינַֽי׃ ^כח לָכֵ֣ן אֶתֵּן־לוֹ֮ וּלְעַמּוֹ֒ לֵב֩ חׇכְמָ֨ה וָדַ֜עַת לְהָבִ֣ין בֵּיתִ֗י אֲשֶׁ֨ר אֶשְׁכּ֤וֹן אֶת־שְׁמִי֙ שָׁ֔ם וּצְמִיחַ֥ת אַרְצ֛וֹ יִהְיֶ֖ה לִסְעָדָ֑ה כִּ֚י בָּהֶ֣ם בָּחַ֔רְתִּי וְלֹ֥א אֶמְאַ֖ס עֽוֹד׃ ^כט וַיֹּ֣אמֶר דָּוִד֮ אֶל־גָּד֒ עַתָּ֣ה יָדַ֗עְתִּי שֶׁיִּתֵּ֣ן ׀ יְהֹוָ֣ה אֱלֹהֵ֡ינוּ שָׂכָ֣ר טוֹב֩ לְכׇל־בְּרִיּוֹתָ֨יו וּלְכׇל־מַעֲשָׂ֜יו אֲשֶׁ֣ר בָּרָ֗א כִּ֨י אֱלֹהֵ֤י הָרַחֲמִים֙ ה֔וּא יוֹשֵׁ֤ב בָּעֶלְיוֹנִים֙ וּמַשְׁגִּ֣יחַ בַּתַּחְתּוֹנִ֔ים וְלֹא־יִדַּ֥ח מִמֶּ֖נּוּ נִדַּ֑ח בָּר֤וּךְ יְהֹוָה֙ לְעוֹלָ֔ם אָמֵ֖ן ׀ וְאָמֵֽן׃ ^ל כִּ֛י כִגְבֹ֥הַּ שָׁמַ֖יִם עַל־הָאָ֑רֶץ גָּבַ֤ר חַסְדּוֹ֙ עַל־יְרֵאָ֔יו וְעַ֖ל מַעֲשֵׂ֥י יָדָֽיו׃ ^לא בָּרְכ֤וּ יְהֹוָה֙ כׇּל־מַעֲשָׂ֔יו בְּכׇל־מְקֹמ֖וֹת מֶמְשַׁלְתּ֑וֹ בָּרְכִ֤י נַפְשִׁי֙ אֶת־יְהֹוָ֔ה הַ֖לְלוּ־יָֽהּ׃ [פ]	¹ And Ḥiram king of Tyre sent messengers to David saying: ² “Hey, I know that the Cause your God is God! And now, do kindness and truth with me, and teach me the rule of your God, for I will serve, serve Them all the days of my life.” ³ And the messengers came to David, and in their hands was a gift for the Cause and for David, and they said Ḥiram’s words to him and raised the gift before him. ⁴ And David said to respond to Ḥiram: ⁵ “Go, say to my brother Ḥiram: Thus says David your brother: revere the Cause, Maker of heaven and earth, the sea and the land, the green and the dry, the hot and the cold, the inanimate, the flora, the fauna, and the speaking, ⁹ and the zodiac, the Pleides and Orion, the sun and the moon, and the corporeal and the spiritual, the planets, the senses, and everything. ¹⁰ All of these They created and made of nothingness; God the Delimiter,^[58] For Shaddai. the Cause is Their name! ¹¹ And if you do so and do the commandments that were commanded to the children of Noaḥ Your father,^[59] See Sanhedrin 56 then good will be yours all days. ¹² But we are the children of Their covenant, exalted and divided from you by a single vine;^[60] Possibly a scribal error — bar-Ilan suggests Torat was intended. This could also be read as a reference to the imagery of the patriarchs as grape vines in chapter 1. sealed with the seal of the Delimiter,^[61] For Shaddai. called the children of the God of truth. ¹³ And it is for us to do all the Torah, for it was commanded to us by name, saying: ‘Speak to the children of Israel.’^[62] A very common phrase in the Torah to introduce a law or a passage. ¹⁴ And They have not done for every nation^[63] See Psalms 147:20 as They have done for us, only us They chose; and this is only from the great love that They have loved us.” ¹⁵ And the messengers came and returned to Ḥiram their king and said to him the words of the king David. ¹⁶ And Ḥiram rejoiced in his heart and gathered all his officials and servants and said these words to them: ¹⁷ “Listen to me, Tyrians and Sidonians, to what I will speak to you! ¹⁸ Tremble and revere the God the Delimiter,^[64] For Shaddai. Maker of all, God of Israel is Their name! All They made in speech and Their mouth’s breath, and who can say to Them what to do? They are One! ¹⁹ Say with me, blessed is the Cause God of Israel who chose Their people, and blessed is David Their servant, king of Their people, and blessed is Israel who the Cause chose as Their inheritance. ²⁰ And would that we were slaves to the children of Israel, who are called children of the Cause their God!” ²¹ And all his officials and servants answered, “Amen! Thus may it be done!” ²² And Ḥiram raised his voice and said: “I have seen, but not now; I have gazed, but not near — a sun goes forth from David, a moon arises from the house of Judah, and smashes all the children of Ḥam, and tears down all the children of Yefet,^[65] See Numbers 24:17 and all the nations of the earth will be his. ²³ And who is like the Cause, a God over all gods? And who is like Their people Israel, a people over all peoples? And let our end be as theirs!” ²⁴ And the Cause heard the words of Ḥiram and they were good in Their eyes. ²⁵ And the Cause said to God, the augur of David, saying: ²⁶ “Go to My servant, to David, and you will tell him My words that I say to you.” ²⁷ And Gad the man, in whose hand was the words of God, went to David, and said, “Thus says the God of Mutltitudes: I have heard the words of Ḥiram king of Tyre, and the words of his officials and servants, and they were upright in My eyes. ²⁸ Therefore I will give him and his people a heard of wisdome and knowledge to build My House wherein I will make My name dwell, and his land’s flora will be for aid, for them I have chosen and will no more spurn.” ²⁹ And David said to Gad, “Now I know that the Cause our God will give good recompense to all Their creations and all Their works that They created, for a God of mercy are They, seated on the highest and gazing to the lowest, and not casting out outcast from Them! Blessed is the Cause forever, amen and Amen!^[66] See Psalms 89:53 ³⁰ For as the heavens are high over the earth, Their kindnes rewards Their reverent and the works of Their hands!^[67] See Psalms 103:11 ³¹ Bless the Cause, all Their works, in all the places of Their rule! My soul, bless the Cause! Hallelujah!^[68] See Psalms 103:22
פרק י׳	Chapter 10 ^[69] The next two chapters are psalms quoted more or less verbatim, with minor scribal differences. Inspired by the distinction between Psalm 18 and II Samuel 22, I’ve rewritten the cantillation to follow the norm of the twenty-one books. Chapter 10 is Psalm 145, better known as the Ashrei psalm.
^א בָּעֵ֤ת הַהִיא֙ אָמַ֣ר דָּוִ֔ד אֶת־הַתְּהִלָּ֥ה הַזֹּ֖את לֵאמֹֽר׃ [פ]	¹ At that time, David said this praise, saying:
^ב אֲרוֹמִמְךָ֣ אֱלוֹהַ֖י הַמֶּ֑לֶךְ וַאֲבָרְכָ֥ה שִׁמְךָ֖ לְעוֹלָ֥ם וָעֶֽד׃ [פ] ^ג בְּכׇל־י֖וֹם אֲבָרְכֶ֑ךָּ וַאֲהַלְלָ֥ה שִׁמְךָ֖ לְעוֹלָ֥ם וָעֶֽד׃ [פ] ^ד גָּד֕וֹל יְהֹוָ֖ה וּמְהֻלָּ֣ל מְאֹ֑ד וְלִגְדֻלָּת֖וֹ אֵ֥ין חֵֽקֶר׃ [פ] ^ה דּ֣וֹר לְד֖וֹר יְשַׁבַּ֣ח מַעֲשֶׂ֑יךָ וּגְבוּרֹתֶ֖יךָ יַגִּֽידוּ׃ [פ] ^ו הֲדַ֖ר כְּב֣וֹד הוֹדֶ֑ךָ וְדִבְרֵ֥י נִפְלְאֹתֶ֖יךָ אָשִֽׂיחָה׃ [פ] ^ז וֶעֱז֥וּז נֽוֹרְאֹתֶ֖יךָ יֹאמֵ֑רוּ וּגְדֻלָּתְךָ֖ אֲסַפְּרֶֽנָּה׃ [פ] ^ח זֵ֥כֶר רַב־טוּבְךָ֖ יַבִּ֑יעוּ וְצִדְקָתְךָ֖ יְרַנֵּֽנוּ׃ [פ] ^ט חַנּ֥וּן וְרַח֖וּם יְהֹוָ֑ה אֶ֥רֶךְ אַפַּ֖יִם וּגְדׇל־חָֽסֶד׃ [פ] ^י טוֹב־יְהֹוָ֖ה לַכֹּ֑ל וְרַחֲמָ֖יו עַל־כׇּל־מַעֲשָֽׂיו׃ [פ] ^יא יוֹד֥וּךָ יְהֹוָ֖ה כׇּל־מַעֲשֶׂ֑יךָ וַחֲסִידֶ֖יךָ יְבָרְכֽוּכָה׃ [פ] ^יב כְּב֥וֹד מַלְכוּתְךָ֖ יֹאמֵ֑רוּ וּגְבוּרָתְךָ֖ יְדַבֵּֽרוּ׃ [פ] ^יג לְהוֹדִ֕יעַ לִבְנֵ֥י הָאָדָ֖ם גְּבוּרֹתָ֑יו וּכְב֖וֹד הֲדַ֥ר מַלְכוּתֽוֹ׃ [פ] ^יד מַֽלְכוּתְךָ֖ מַלְכ֥וּת כׇּל־עֹלָמִ֑ים וּמֶֽמְשַׁלְתְּךָ֖ בְּכׇל־דּ֥וֹר וָדֹֽר׃ [פ] ^טו ׆ָפְל֥וּ^[70] נו״ן הפוכה כׇּל־אוֹיְבֶ֖יךָ יְהוָ֑ה וְכׇּל־גְּבוּרָתָ֖ם בִּלֵּֽעוּ׃ [פ] ^טז סוֹמֵ֥ךְ יְהֹוָ֖ה לְכׇל־הַנֹּפְלִ֑ים^[71] לֹמ״ד רבתי וְזוֹקֵ֖ף לְכׇל־הַכְּפוּפִֽים׃ [פ] ^יז עֵֽינֵי־כֹ֭ל אֵלֶ֣יךָ יְשַׂבֵּ֑רוּ וְאַתָּ֥ה נֽוֹתֵן־לָהֶ֖ם אֶת־אׇכְלָ֥ם בְּעִתּֽוֹ׃ [פ] ^יח פּוֹתֵ֖חַ אֶת־יָדֶ֑ךָ^[72] שש אותיות גדולות וּמַשְׂבִּ֖יעַ לְכׇל־חַ֣י רָצֽוֹן׃ [פ] ^יט צַדִּ֥יק יְהֹוָ֖ה בְּכׇל־דְּרָכָ֑יו וְחָסִ֖יד בְּכׇל־מַעֲשָֽׂיו׃ [פ] ^כ קָר֥וֹב יְ֭הֹוָה לְכׇל־קֹרְאָ֑יו לְכֹ֛ל אֲשֶׁ֖ר יִקְרָאֻ֥הוּ בֶאֱמֶֽת׃ [פ] ^כא רְצוֹן־יְרֵאָ֖יו יַעֲשֶׂ֑ה וְֽאֶת־שַׁוְעָתָ֥ם יִשְׁמַ֖ע וְיוֹשִׁיעֵֽם׃ [פ] ^כב שׁוֹמֵ֥ר יְהֹוָ֖ה אֶת־כׇּל־אֹהֲבָ֑יו וְאֵ֖ת כׇּל־הָרְשָׁעִ֥ים יַשְׁמִֽיד׃ [פ] ^כג תְּהִלַּ֥ת יְהֹוָ֖ה יְֽדַבֶּ֣ר־פִּ֑י וִיבָרֵךְ כׇּל־בָּשָׂר֙ שֵׁם־קׇדְשׁ֔וֹ לְעוֹלָ֖ם וָעֶֽד׃ [פ]	² I will extol my God the Sovereign, and let me bless Your name forever and ever. ³ Every day I will bless You, and let me praise Your name forever and ever. ⁴ Great is the Cause and highly praised, and Their Greatness is unbounded. ⁵ Generation to generation will laud Your works, and tell Your greatnesses. ⁶ Spendid is the glory of Your beauty, and let me mediate on Your wondrous matters. ⁷ And they will say of the potency of Your awesomeness, and let me recount Your greatness. ⁸ The remembrance of Your great goodness they will express, and Your righteousness they will acclaim. ⁹ Merciful and compassionate is the Cause, long-suffering and great in kindness. ¹⁰ Good is the Cause to all, and Their mercies are on all Their works. ¹¹ Let all Your works, o Cause, praise You, and Your faithful ones bless You. ¹² Your sovereign glory they will say, and Your might they will speak. ¹³ To make known to mortal humans Their might, and the splendid glory of Their reign! ¹⁴ Your reign is a reign for all eternities, and You rule in every generation. ¹⁵ ꟻallen are all Your enemies, Cause, and their might was squandered!^[73] This verse, unlike the others in the chapter, is not found in Psalm 145. The suffix conjugation of the verbs suggests it was written as a reconstruction to fill the nun slot in the acrostic, rather than preserved as an original verse. Note that the nun is written backwards, a scribal motif generally used to mark something as out of place. ¹⁶ A support is the Cause to all the fallen, and straightening all the bent down. ¹⁷ The eyes of all hope in You, and You give them their food at its time. ¹⁸ Opening Your hand,^[74] The first and last letters of the first three words of this verse are written large, a reference to a Kabbalistic concept that derives the names of multiple angels of parnassa from these three words and gematria renditions of their first and last letters. and sustaining all life as willed. ¹⁹ Righteous is the Cause in all Their ways, and faithful in all Their deeds. ²⁰ Close is the Cause to all calling on Them, to all who call on Them in truth. ²¹ The will of those who revere Them They do, and their pleas They hear and save them. ²² The Cause guards all who love Them, and will destroy all the wicked. ²³ My mouth will speak the Cause’s praise, and let all flesh bless Their holy Name forever and ever!
כ״ח אותיות גדולות כ״ח מעשיו הגיד לעמו סימן	28 large letters — the mnemonic is 28 of Their deeds told to Their people.^[75] Unlike the other Masoretic notes, which are written along the side of the column in the manner of the mesora qetana, this (along wiht the closing note of the next chapter) is written underneath the chapter in the manner of the mesora gedola. The “twenty-eight deeds” of the mnemonic seems to refer to the twenty-eight verses of Psalm 136
פרק י״א	Chapter 11^[76] Chapter 11, is largely equivalent to Psalms 144, with thirty-three large letters added. It is unclear what is intended by these large letters, but they have been preserved in the translation.
^א אֵ֗לֶּה תְּפִלֹּ֣ת דָּוִד֮ לִתְהִלָּ֣ה לַיהֹוָה֒ בַּיּ֗וֹם שֶׁהִכָּה֩ אֶלְחָנָ֨ן בֶּן־יָעִ֜יר אֶת־לַחְמִ֧י אֲחִ֛י גׇּלְי֖וֹת הַגִּתִּ֑י וִיהוֹנָתָן֙ בֶּן־שִׁמְעָ֔א אֶת־אִ֥ישׁ הַמִּדָּ֖ה וַיֹּאמַֽר׃ [פ]	¹ These are the prayers of David of praise to the Cause on the day that Elḥanan son of Ya’ir struck down Laḥmi the brother of Golyot the Gittite, and Yehonatan son of Shim’a the giant man,^[77] See I Chronicles 20:5–7. These verses are parallel to II Samuel 21:19–21, but based on the distinction made between Goliath and his brother, as well as the spelling of Jonathan’s father, the text is referencing the verses in Chronicles. Note that Goliath is written as Golioth here, part of a tendency found elsewhere in the book to mix up qamatz and ḥolam. and he said —
^ב בָּר֤וּךְ יְהֹוָה֙ צוּרִ֔י הַמְלַמֵּ֥ד יָדַ֖י לַקְרָ֑ב אֶצְבְּעוֹ תַ֖י לַמִּלְחָמָֽה׃ [פ] ^ג חַסְדִּ֧י וּמְצוּדָתִ֛י מִשְׂגַּבִּ֖י וּמְפַ֣לְטִי לִ֑י מָגִנִּי֙ וּב֣וֹ חָסִ֔יתִי הָרוֹדֵ֥ד עַמִּ֖י תַחְתָּֽי׃ ^ד יְהֹוָ֕ה מָה־אָדָ֖ם וַתֵּדָעֵ֑הוּ בֶּן־אֱנ֖וֹשׁ וַֽתְּחַשְּׁבֵֽהוּ׃ [פ] ^ה אָדָ֖ם לַהֶ֣בֶל דָּמָ֑ה יָמָ֖יו כְּצֵ֥ל עוֹבֵֽר׃	² Blessed is the Cause my Rock, who teaches my hands to battle, my fingers to war. ³ My kindness and my fortress, my stronghold and my deliverer for me, my shield, in whom I shelter, who subdues my people under me. ⁴ O Cause, what is a human that You know him, a mortal child that You consider him? ⁵ A human is like wasted breath compared, his days like a shadow passing.
^ו יְהֹוָ֥ה הַט־שָׁמֶ֖יךָ וְתֵרֵ֑ד גַּ֖ע בֶּהָרִ֥ים וְֽיֶעֱשָֽׁנוּ׃ [פ] ^ז בְּר֥וֹק בָּרָ֖ק וּתְפִיצֵ֑ם שְׁלַ֥ח חִצֶּ֖יךָ וּתְהֻמֵּֽם׃ ^ח שְׁלַ֤ח יָדֶ֙יךָ֙ מִמָּר֔וֹם פְּצֵ֥נִי וְהַצִּילֵ֖נִי מִמַּ֣יִם רַבִּ֑ים מִיַּ֖ד בְּנֵ֥י נֵכָֽר׃ [פ] ^ט אֲשֶׁ֥ר פִּ֖יהֶם דִּ֣בֶּר שָׁ֑וְא וִימִינָ֖ם יְמִ֥ין שָֽׁקֶר׃	⁶ O Cause, bend Your sky and come down, touch the mountains and they will smoke. ⁷ Flash lightning and scatter them, shoot Your arrows and confound them. ⁸ Send Your hand from on high, save me and rescue me from the great waters, from the hand of the foreigners. ⁹ For their mouths spoke falsehoods, and their right hands are lying right hands.
^י אֱלֹהִ֕ים שִׁ֥יר חָדָ֖שׁ אָשִׁ֣ירָה לָּ֑ךְ בְּנֵ֥בֶל עָשׂ֖וֹר אֲזַ֥מְּרָה לָּֽךְ׃ [פ] ^יא הַנּוֹתֵ֥ן תְּשׁוּעָ֖ה לַמְּלָכִ֑ים הַפּוֹצֶ֤ה אֶת־דָּוִד֙ עַבְדּ֔וֹ מֵחֶ֖רֶב רָעָֽה׃ [פ] ^יב פְּצֵ֣נִי וְהַצִּילֵ֔נִי מִיַּ֖ד בְּנֵ֣י נֵכָ֑ר אֲשֶׁ֤ר פִּיהֶם֙ דִּבֶּר־שָׁ֔וְא וִימִינָ֖ם יְמִ֥ין שָֽׁקֶר׃ [פ]	¹⁰ God, let me sing a new song to You, on a ten-stringed harp let me hymn to You. ¹¹ Who gives victory to kings, who rescues Their servant David from the evil sword. ¹² Save me and rescue me from the hand of the foreigner, for their mouths spoke falsehoods, and their right hands are lying right hands.
^יג אֲשֶׁ֤ר בָּנֵ֙ינוּ֙ כִּ֣נְטִעִ֔ים מְגֻדָּלִ֖ים בִּנְע֣וּרֵיהֶ֑ם בְּנוֹתֵ֙ינוּ֙ כְזָוִיֹּ֔ת מְחֻטָּב֖וֹת תַּבְנִ֥ית הֵיכָֽל׃ ^יד מְזָוֵ֣ינוּ מְלֵאִ֔ים מְפִיקִ֖ים מִזַּ֣ן אֶל־זַ֑ן צֹאנֵ֣נוּ מַאֲלִיפ֔וֹת מְרֻבָּב֖וֹת בְּחוּצוֹתֵֽינוּ׃ ^טו אַלּוּפֵ֖ינוּ מְסֻבָּלִ֑ים אֵין־פֶּ֙רֶץ֙ וְאֵ֣ין יוֹצֵ֔את וְאֵ֥ין צְוָחָ֖ה בִּרְחֹבֹתֵֽינוּ׃ [פ] ^טז אַשְׁרֵ֣י הָעָ֖ם שֶׁכָּ֣כָה לּ֑וֹ אַֽשְׁרֵ֥י הָעָ֖ם שֱׁיְהֹוָ֥ה אֱלֹהָֽיו׃ [פ]	¹³ For our suns are like saplings, grown in their youth; our daughters are like cornerstones, carved out to shape a palace. ¹⁴ Our granaries are full, producing from kind to kind; our flock is thousandfold, myriadfold in our fields. ¹⁵ Our cattle are laden; there is no breach nor departure, nor outcry in our streets. ¹⁶ Content is the people for whom it is thus! Content the people for whom the Cause is its God!
שלושה ושלושים אותיות גדולות ג״ל עיני ואביטה נפלאות סימן. אשרי המחכה אז טוב לכל ישראל לעולם.	33 large letters — the mnemonic is “Open my eyes so I may perceive wonders.”^[78] See Psalms 119:18 Content is the one who waits for good forever for all Israel.^[79] Unlike the other Masoretic notes, which are written along the side of the column in the manner of the mesora qetana, this (like the closing note of the prior chapter) is written underneath the chapter in the manner of the mesora gedola. The final line serves as a sort of coda to the psalm, which has been considered a messianic prophecy by other commentators. But it is not counted as part of the book.
פרק י״ב	Chapter 12
^א אֵ֚לֶּה דִּבְרֵ֣י דָּוִ֔ד קֹ֖דֶם מוֹת֑וֹ אֲשֶׁ֨ר דִּבֶּ֧ר לַיהֹוָ֛ה וּלְיִשְׂרָאֵ֖ל וַיֹּ֥אמֶר לֵאמֹֽר׃ [פ]	¹ These are the words of David before he died, which he spoke to the Cause and to Israel, and he said, saying:
^ב אֵל֙ בָּר֔וּךְ גּוֹמֵ֖ל יָחִ֑יד תָּמִ֖ים צֶֽדֶק׃ ^ג נוֹרָ֖א גּוֹמֵ֣ל דַּלִּ֑ים יַקִּ֕יר בָּכִ֖יר שַׁדַּֽי׃ ^ד קָדוֹשׁ֙ רַח֣וּם עַל־שׂוֹרֵ֔ק ט֖וֹב נַחֲלָתֶֽיךָ׃ [פ] ^ה יַעֲנֵ֖ינוּ בְּי֥וֹם קֹרֵֽאנוּ׃^[80] יו״ד וקו״ף גדולות, ובי״ת תלויה	² “God, Blessed, Recompenser, Unique, Pure, Righteous, ³ Awesome, Recompensing the Poor, Honored, Eldest, Delimiter,^[81] For Shaddai. ⁴ Holy, Compassionate on the vine,^[82] Referring to Israel. See also the imagery of the patriarchs as grape vines in chapter 1. Good is Your inheritance! ⁵ They will answer us on the day we call!^[83] See Psalms 20:7
^ו אֲדֹנָ֕י שְׁמַ֥ע תְּפִלָּתִ֖י וּתְחִנָּתִ֑י כִּי־אַתָּ֥ה שׁוֹמֵ֖עַ תְּפִלּ֥וֹת כׇּל־פֶּֽה׃ ^ז תִּשְׁמַ֣ע וּתְקַבֵּ֔ל רִנַּ֖ת עַמֶּֽךָ׃ ^ח כִּי־הֵ֥מָּה צֹאנְךָ֖ וְנַחֲלָתֶֽיךָ׃ ^ט שְׁלַ֛ח אוֹרְךָ֥ וַאֲמִתְּךָ֖ לְעֶזְרָתָֽם׃ ^י תֵּ֣ן לָהֶ֗ם לֵ֤ב אֶחָד֙ לַעֲבָדֶ֔יךָ שְׁכֶ֥ם אֶחָ֖ד כְּאִ֣ישׁ אֶחָ֑ד וְהָי֥וּ^[84] והיה כתיב לַאֲחָדִ֖ים בְּיָדֶֽיךָ׃ ^יא וְאַל־נָ֨א תֹּאבַ֤ד מֵהֶם֙ אֶחָ֔ד וְשִׁמְךָ֥ בָּהֶ֖ם לְיַחֵ֑ד כִּי־שֵׁם֙ אֲבוֹתֵ֣ינוּ וְאִמֹּתֵ֔ינוּ בְּיִשְׂרָאֵ֖ל נִמְצָ֥א כְּאֶחָֽד׃	⁶ O Master, hear my prayer and plea, for You hear the prayers of every mouth. ⁷ You will hear and accept the shout of Your people. ⁸ For they are Your flock and Your inheritance. ⁹ Send Your light and Your truth to help them. ¹⁰ Give them a single heart to serve You, a single shoulder — like one person — that they be as one in Your hand. ¹¹ And do not lose one of them, and unify Your Name in them, for the name of our foremothers and foremothers in Israel is found as one.
^יב עַל־כֵּ֕ן שְׁמַ֖ע יִשְׂרָאֵ֑ל יְהֹוָ֥ה אֱלֹהֵ֖ינוּ יְהֹוָ֥ה ׀ אֶחָֽד ^יג אַל־תֵּפֶן֙ אֶל־אֱלִילִ֔ים כִּ֥י תֹּ֖הוּ הֵ֑מָּה וְכָלִ֖יל יַחֲלֹֽפוּ׃ ^יד רַ֛ק בִּיהֹוָ֥ה אֱלֹהֵיכֶ֖ם תִּדְבַּ֑קוּ כִּי־ה֥וּא מַעֲרִיצְכֶ֖ם וּמָעֻזְּכֶֽם׃ ^טו לְהַפִּיל֙ שׂ֣וֹנְאֵיכֶ֔ם שׂוֹנְאֵ֥י רוּחָנִ֖י וְשׂוֹנְאֵ֣י גַּשְׁמִ֑י תַּ֖חַת כַּפּ֥וֹת רַגְלֵֽיכֶם׃ ^טז לְהָבִ֤יא^[85] את כתיב ולא קרי אֶתְכֶם֙ אֶל־יְר֣וּשָׁלַ֔םִ הַצָּפ֥וּן לָכֶ֖ם לֶעָתִֽיד׃ ^יז וְשָׁ֨ם תִּרְא֤וּ אוֹתוֹ֙ עַ֣יִן בְּעַ֔יִן בְּסוֹד֙ אֵ֣ל חַ֔י הַנִּרְאֶ֖ה עַ֣יִן בְּעַ֑יִן וְאַתָּ֣ה עַם־אֶחָ֗ד נוֹסֶ֤פֶת אֵלָיו֙ בֶּאֱמוּנָ֔ה תְּמַלֵּ֖א אֶת־שַׁעֲרֵ֥י הַבִּינָֽה׃ ^יח וְאַשְׁרֵ֣י עַ֔יִן רָאָ֖ת כׇּל־אֵֽלֶּה׃ ^יט וְאִם־תֶּחְסֹ֖ר בֶּאֱמוּנָ֑ה תִּמָּסֵ֖ר^[86] תמסרו כתיב – וי״ו יתירה לְשַׁעֲרֵ֥י טֻמְאָֽה׃ ^כ עַל־כֵּ֗ן^[87] כן תלויה הִזַּ֙כּוּ֙ וְהִ֣טָּהֲר֔וּ מִלִּפְנֵ֖י יְהֹוָ֣ה מַלְכְּכֶ֑ם אָ֛ז ט֥וֹב לָכֶ֖ם כׇּל־הַיָּמִֽים׃ [פ]	¹² Therefore, hear, Israel: the Cause is your God, the Cause is one!^[88] See Deuteronomy 6:4 ¹³ Do not turn to godlings, for they are chaos, and they will entirely pass away. ¹⁴ Only in the Cause our God shall you stick, for They are your awe and your strength, ¹⁵ to make your enemies — spiritual enemies and physical enemies — fall under the soles of your feet; ¹⁶ to bring you to Jerusalem, hidden for you for the future. ¹⁷ And there you will see Them eye to eye, in the mystery of the living God who is seen eye to eye; and you, a single people accompanying Them in faith, will fill the gates of understanding. ¹⁸ And happy is the eye who has seen all this! ¹⁹ And if you lack faith, you will be handed off to the gates of impurity. ²⁰ Therefore, be cleansed and purified before the Cause your God, thus good will be yours all days!”
פרק י״ג	Chapter 13
^א וַיָּ֤מׇת דָּוִד֙ בְּי֣וֹם שַׁבָּ֔ת אַחַ֖ר חֲצ֣וֹת הַיּ֑וֹם שְׁנַ֤ת אַרְבָּעִים֙ לְמׇלְכּ֔וֹ עַל־יְהוּדָ֖ה וְיִשְׂרָאֵֽל׃ ^ב בֶּן־שִׁבְעִ֥ים שָׁנָ֖ה הָיָ֣ה בְּמוֹת֑וֹ וַיִּקָּבֵ֛ר בְּכָב֥וֹד גָּד֖וֹל בְּעִ֥יר דָּוִֽד׃ ^ג וְיֶ֞תֶר דִּבְרֵ֣י ׀ דָּוִ֣ד הַמֶּ֗לֶךְ עִ֚ם כׇּל־מַלְכוּת֣וֹ וּגְבוּרָת֔וֹ וְהָעִתִּ֗ים אֲשֶׁ֨ר עָבְר֤וּ עָלָיו֙ וְעַל־יִשְׂרָאֵ֔ל וְעַ֖ל כׇּל־מַמְלְכ֣וֹת הָאָ֑רֶץ הִנָּ֣ם כְּתוּבִ֗ים עַל־דִּבְרֵי֙ שְׁמוּאֵ֣ל הָרֹאֶ֔ה וְעַל־דִּבְרֵ֖י נָתָ֥ן הַנָּבִֽיא׃ ^ד וַיִּתְחַזֵּ֥ק שְׁלֹמֹ֖ה עַל־מַלְכוּת֑וֹ וַיהֹוָ֤ה אֱלֹהָיו֙ עִמּ֔וֹ וַֽיְגַדְּלֵ֖הוּ לְמָֽעְלָה׃ ^ה וַיְהִ֣י אַֽחֲרֵי־כֵ֗ן וַתֵּצֵ֨א תָּמָ֤ר בַּת־דָּוִד֙ אֲח֣וֹת אַבְשָׁל֔וֹם וַתִּבְרְחָ֕ה לְבֵ֖ית מֶ֣לֶךְ גְּשׁ֑וּר וַתְּהִ֨י שָׁ֤ם יָמִים֙ וּשְׁמֹנָ֣ה חֳדָשִׁ֔ים בְּבֵ֥ית הַמֶּ֖לֶךְ בְּבֵ֥ית אִמָּֽהּ׃ ^ו וְלֹ֣א יָדַע֩ שְׁלֹמֹ֨ה הַמֶּ֜לֶךְ דָּבָ֤ר מְא֙וּמָה֙ מֵהוֹלְכֶ֔יהָ כִּ֥י הִ֛יא הָיְתָ֥ה הוֹלֶ֖כֶת בְּהֵחָבֵ֑א^[89] בחבא כתיב וְאֶל־הַמֶּ֙לֶךְ֙ וְאֶל־הָעָ֔ם הָיְתָ֥ה מַחֲשִׁ֖ית מֵהֲלִיכוֹתֶֽיהָ׃ ^ז וַיֹּ֣אמֶר הַמֶּ֣לֶךְ שְׁלֹמֹ֡ה מִי֩ אֲשֶׁ֨ר יִמְצָ֜א אֶת־תָּמָ֤ר אֲחוֹתִי֙ מֵאָבִ֔י וַיָּבִ֥יא אוֹתָ֖הּ אֵלַ֣י וְעָלַ֑י לִיתֵּ֤ן לִשְׂכָרוֹ֙ חֲלִיפ֣וֹת בְּגָדִ֔ים וַחֲמִשִּׁ֖ים שִׁקְלֵ֥י זָהָֽב׃ ^ח וַיְבַקְשׁ֨וּ נַעֲרֵ֤י הַמֶּ֙לֶךְ֙ אוֹתָ֔הּ בְּכׇל־גְּב֖וּל יִשְׂרָאֵ֑ל וְאֵ֥ין בְּיָדָ֖ם לִמְצֹ֥א אוֹתָֽהּ׃ ^ט וְהִ֥יא הָיְתָ֛ה מִתְחַבֵּ֖את בְּבֵ֣ית אִמָּ֑הּ בִּגְשׁ֕וּר בְּבֵ֖ית אֲבִ֥י אִמָּֽהּ׃ ^י וְשָׁם֙ רְעִ֣י הַמֶּ֔לֶךְ וּשְׁמ֖וֹ פַּרְשֵׁ֑ז וַיֶּאֱהַ֤ב אֶת־הָעַלְמָה֙ עַד־מְאֹ֔ד כִּ֚י הִ֣יא הָיְתָ֔ה אֵ֛שֶׁת יְפַת־תֹּ֖אַר וִיפַ֥ת מַרְאֶֽה׃ ^יא בַּיָּמִ֣ים הַהֵ֗ם הָלַךְ֙ מֶ֣לֶךְ גְּשׁ֔וּר לְהִתְרָא֖וֹת לַמֶּ֣לֶךְ שְׁלֹמֹ֑ה כְּכׇל־מַלְכֵ֖י הָאָֽרֶץ׃ ^יב וַיִּשְׁאַ֨ל הַמֶּ֤לֶךְ שְׁלֹמֹה֙ ל֔וֹ לֵאמֹ֖ר הֲשָׁל֣וֹם לָ֑ךְ וַיֹּ֖אמֶר שָֽׁלוֹם׃ ^יג וַיֹּ֨אמֶר הַמֶּ֜לֶךְ הֲשָׁל֗וֹם לְאֵ֣שֶׁת אֲבִ֣י דָּוִ֣ד בְּבֵיתְךָ֮ וַיֹּ֣אמֶר שָׁלוֹם֒ וַיֹּ֩סֶף֩ הַמֶּ֨לֶךְ שְׁלֹמֹ֜ה לִשְׁאֹ֗ל הֲשָׁלוֹם֙ לְתָמָ֣ר אֲחֹתִ֔י בְּחׇכְמָ֖ה שָׁאַ֣ל זֹ֑את וַיֹּ֣אמֶר ׀ לֹ֣א יָדַ֗עְתִּי כִּי־לֹ֨א רָאִ֤יתִי אוֹתָהּ֙ מִיָּמַ֔י כִּחֵ֖שׁ לֽוֹ׃ ^יד וַיְהִ֣י בִּהְיוֹת הַמֶּ֨לֶךְ גְּשׁ֜וּר בִּירוּשָׁלַ֗םִ וַיָּבֹא֙ פַּרְשֵׁ֣ז רְעִ֔יהוּ אֶל־תָּמָ֖ר הַחַ֑דְרָה וַיֹּאמֶ֥ר אֵלֶ֖יהָ שִׁכְבִ֥י עִמִּֽי׃ ^טו וַתְּמָאֶ֨נָה תָּמָ֜ר לִשְׁמֹ֣עַ ל֗וֹ וַתֹּ֙אמֶ֙ר אַל־נָ֣א אֲדֹנִ֔י אַֽל־תַּעֲשֵׂ֖ה אֶת־הַנְּבָלָ֥ה הַזֹּ֑את כִּ֥י בַת־מֶ֖לֶךְ אָֽנִי׃ ^טז וְלֹ֥א אָבָ֖ה לִשְׁמֹ֣עַ בְּקוֹלָ֑הּ כִּ֥י אַהֲבָת֖וֹׄ^[90] נקוד על וי״וׄ בָּ֥עֲרָה בֽוֹ׃ ^יז וַתֹּ֤אמֶר תָּמָר֙ בְּחׇכְמָתָ֔הּ כִּ֥י רָאֲתָ֖ה כִּי־אׇזְלַ֣ת יָדָ֑הּ שְׁמַע֙ אֲדֹנִ֔י אֶל־דִּבְרֵ֖י אֲמָתֶֽיךָ׃ ^יח הִנֵּה֙ אָנֹכִ֣י יוֹדַ֔עַת לְנַגֵּ֖ן בְּכִנּ֑וֹר וְאַתָּ֗ה עַתָּה֙ שְׁכֹ֣ב עַל־בִּרְכַּ֔י לִשְׁמֹ֖עַ שִׁירָתִֽי׃ ^יט וְאַחַר֙ שִׁירַ֣ת לְבָבִ֔י אָ֥ז אֶעֱשֶׂ֖ה אֶת־תַּאֲוַ֣ת נַפְשֶׁ֑ךָ וַיִּשְׁמַ֤ע פַּרְשֵׁז֙ לְתָמָ֔ר וַיִּשְׁכַּ֖ב עַל־חֵיקָֽהּ׃ ^כ וַתִּקַּ֤ח תָּמָר֙ אֶת־הַכִּנּ֔וֹר לְנַגֵּ֖ן בִּנְעִימ֑וּת וַתֹּ֣אמֶר בְּלִבָּ֗הּ יְהֹוָ֕ה אֱלֹהֵ֛י דָּוִ֥ד עַבְדְּךָ֖ אָבִֽי׃ ^כא שְׁלַ֛ח אוֹרְךָ֥ וַאֲמִתְּךָ֖ לְהַחֲזִיקֵ֑נִי וְאַל־תִּתֵּ֕ן אֶת־תַּאֲוִ֛ית רָשָׁ֖ע עָרֵ֥ל וְטָמֵֽא׃ ^כב כִּ֚י אַתָּ֣ה יָדַ֔עְתָּ אֵ֖ת אֲשֶׁ֣ר בִּלְבָבִ֑י וְאַל־תְּהִי־נָ֛א בַּת־דָּוִ֥ד עַבְדְּךָ֖ לְחַטָּאָֽה׃ ^כג אֲבִ֣י ׀ דָּוִ֗ד אֲבִי֙ דָּוִ֔ד אֲבִ֖י דָּוִ֑ד רְאֵ֥ה אֶת־חֶרְפָּתְךָ֖ וְחֶרְפַּ֥ת בִּתֶּֽךָ׃ ^כד לֵ֞ךְ לִפְנֵ֣י ׀ כִּסֵּ֣א ׀ כְּב֣וֹד שַׁדַּ֗י וּבַקֵּ֤שׁ רַחֲמִים֙ עָלַ֔י אֶל־אֱלֹהֵ֖י צְבָא֑וֹת לַעֲזֹ֥ר אוֹתִ֖י בְּעֶזְרָתֽוֹ׃ ^כה כִּ֥י הוּא֙ לֹ֣א חָפֵ֔ץ בְּרִשְׁעַ֖ת בְּנֵ֣י בְּלִיַּ֑עַל וְזֶ֣הוּ מַעֲשָׂ֔יו לְמַבְלִ֖יג שֹׁ֥ד עַל־עַֽז׃ ^כו אָנָּא֙ יְהֹוָ֔ה הוֹשִׁ֖יעָה נָּ֑א אָנָּא֙ יְהֹוָ֔ה הַצְלִ֖יחָה נָּֽא׃^[91] הצליחנא כתיב ^כז אֶקְרָ֨א לְךָ֜ בְּי֤וֹם אִירָא֙ וְתַ֣עֲנֵ֔נִי וְאַ֨ל נָ֤א תֹּאבַד֙ זֶ֣רַע קֹ֔דֶשׁ עַל־יַ֖ד טֻמְאַ֣ת הַטֻּמְאָ֑ה כִּ֗י אֵ֚ל קָד֣וֹשׁ אָ֔תָּה וּבְךָ֖ אֶבְטַֽח׃ ^כח וַיִּשְׁמַ֣ע יְהֹוָ֗ה אֶת־ק֤וֹל דָּוִד֙ בְּתָמָ֣ר בִּתּ֔וֹ וַתָּבֹ֛א תַּרְדֵּמַ֥ת יְהֹוָ֖ה עַל־פַּרְשֵׁ֑ז^[92] זי״ן גדולה וְהִ֤יא מְנַגֶּ֙נֶת֙ בְּכִנּ֔וֹר וְהוּא֙ נִרְדָּ֣ם עַל־חֵיקָ֔הּ בִּנְעִימ֖וּת ק֥וֹל הַכִּנּֽוֹר׃ ^כט וַיְהִי֙ בִּרְא֣וֹת תָּמָ֔ר כִּ֖י נִרְדַּ֣ם ה֑וּא וַתִּקַּ֥ח אֶת־הַחֶ֖רֶב מִן־נְדָנָֽהּ׃ ^ל וַתֹּאמַ֑ר יְהֹוָ֨ה צְבָא֜וֹת זְכֹ֣ר ׀ אֶת־דָּוִ֣ד אָבִ֗י וְתֶן־לִ֤י כֹּ֙חַ֙ מִכֹּח֔וֹ^[93] חי״ת רבתי וּגְבוּרֹתֶ֖יךָ תַּעֲמִידֵֽנִי׃ ^לא עֲזֹר־לִ֞י כַּאֲשֶׁ֣ר עָזַ֗רְתָּ לְאֵ֙שֶׁת֙ חֶ֣בֶר הַקֵּינִ֔י לְהָתֵ֛ם חֲטָאִ֥ים וְחוֹטְאִ֖ים מִן־הָאָ֑רֶץ לְמַ֣עַן תֵּדְע֔וּ כִּי־אַתָּ֥ה יְהֹוָ֖ה לְבַדֶּֽךָ׃ ^לב וַתִּקַּח֙ אֶת־הַחֶ֔רֶב וַתִּתְקַ֖ע בְּלֵ֣ב פַּרְשֵׁ֑ז וַיִּפֹּ֧ל פַּרְשֵׁ֛ז עַל־הָאָ֖רֶץ וַיָּמֹֽת׃ ^לג וַתֵּ֥רֶא תָּמָ֖ר כִּי־מֵ֣ת פַּרְשֵׁ֑ז וַתֹּ֙אמֶר֙ בְּקוֹלָ֣הּ הָרָמָ֔ה כֵּן־יֹאבְד֛וּ כׇל־אוֹיְבֶ֥יךָ וְאֹיְבֵֽי־עַמְּךָ֖ יְהֹוָֽה׃ ^לד וְעַתָּ֣ה רָאִ֔יתִי שֶׁשָּׁמַ֖עְתָּ בְּק֣וֹל אָבִ֑י זָ֚מְתָּ וְלֹא־נַ֣חְתָּ אֶת־בִּתּ֔וֹ לְחֶרְפַּ֖ת בְּלִיַּֽעַל׃ ^לה בָּר֖וּךְ אַתָּ֑ה מֵעוֹלָ֥ם וְעַד־עוֹלָ֖ם אָמֵֽן׃ [פ] ^לו וַיְהִ֛י הָעֵ֥ת לֶאֱכֹ֖ל בַּחֲצ֣וֹת הַיּ֑וֹם וַיָּבֹ֨אוּ נַעֲרֵ֤י פַּרְשֵׁז֙ לִקְרֹ֣א לַאֲדֹנֵיהֶ֔ם לַשֻּׁלְחָ֖ן הַמֶּֽלֶךְ׃ ^לז וַיָּבֹא֗וּ לְחַ֨דְרָהּ הַפְּנִימִ֜ית אֶל־תָּמָ֗ר וַיִּמְצְאוּ֙ אֶת־תָּ֔מָר עוֹמֶ֛דֶת בְּחֶ֥רֶב אֲדַםְדַּ֖ם^[94] מ״ם סתומה באמצע התיבה עַל־גְּוִיַּ֣ת פַּרְשֵׁ֑ז וַאֲדֹנֵיהֶ֣ם מֵ֔ת מֻשְׁלָ֖ךְ אַֽרְצָה׃ ^לח וַיֶּחֶרְדוּ֙ אִ֣ישׁ אֶל־אָחִ֔יו וַיֹּאמְר֖וּ מָה־זֹא֑ת וַיִּקְחוּ֙ אֶת־תָּמָ֔ר וַיָּבִ֥יאוּ אוֹתָ֖הּ אֶל־שָׂרֵ֥י הַמֶּֽלֶךְ׃ ^לט וַיֹּאמְרוּ֩ עַבְדֵ֨י הַמֶּ֜לֶךְ לְתָמָ֗ר מָה־זֹאת֙ אֲשֶׁ֣ר עָשִׂ֔יתְ אֵ֧ת אֲשֶׁ֥ר הָרַ֖גְתְּ^[95] עשיתה… הרגתה כתיב. A scribal misgendering error — perhaps from Aramaic influence אֶת־רְעִ֣י הַמֶּ֑לֶךְ וְתֵדְעָ֕ה כִּי־תְּהִ֛ית לַאֲדוֹנֵ֥נוּ הַמֶּ֖לֶךְ לְשִׁמְצָֽה׃ ^מ וַתֹּ֣אמֶר תָּ֔מָר הַכְזוֹנָ֛ה יַעֲשֶׂ֖ה אֶת־בַּ֣ת מֶ֑לֶךְ דָּמ֤וֹ בְּרֹאשׁוֹ֙ וַאֲנִ֣י נְקִיָּ֔תָה וְנִטְהַ֖ר בְּעֵינֵ֥י הַמֶּֽלֶךְ׃^[96] מ״ם רבתי ^מא וַיִּקְח֖וּ אֶת־תָּמָ֑ר וַיִּתְּנ֣וּ אוֹתָ֔הּ אֶל־יַ֥ד שַׂ֖ר בֵּ֥ית הַמִּשְׁמָֽר׃ ^מב וַיִּכְתְּב֨וּ סְפָרִ֜ים אֶל־מַלְכָּ֗ם בְּיַ֤ד הָרָצִים֙ לִיר֣וּשָׁלִַ֔ם אֶת־אֲשֶׁ֥ר הָֽרְגָ֛ה תָּמָ֥ר בַּת־מֶ֖לֶךְ אֶת־פַּרְשֵׁ֣ז רְעִ֑יהוּ וְאֶת־אֲשֶׁ֨ר נִתְּנָ֤ה תָּמָר֙ בַּמִּשְׁמָ֔ר עַד־עֵ֖ת שׁ֥וּב הַמֶּֽלֶךְ׃ ^מג וַיָּבֹ֤אוּ הָרָצִים֙ יְר֣וּשָׁלַ֔יְמָה וַיִּמְצְא֥וּ אוֹתָ֛ם שׁוֹמְרֵ֖י מֶ֣לֶךְ שְׁלֹמֹ֑ה וַיִּשְׁאֲל֥וּ לָהֶ֖ם מֵאַ֥יִן אַתֶּֽם׃ ^מד וַיֹּאמְר֕וּ מִגְּשׁ֖וּר בָּ֑אנוּ לְהָבִ֣יא סְפָרִ֔ים לְיַ֖ד אֲדוֹנֵ֥ינוּ הַמֶּֽלֶךְ׃ ^מה וַיִּקְח֥וּ אוֹתָ֖ם הַשּׁוֹמְרִ֑ים וַיָּבִ֥אוּ אוֹתָ֖ם אֶל־שְׁלֹמֹ֥ה הַמֶּֽלֶךְ׃ ^מו וַיֹּ֙אמֶר֙ שְׁלֹמֹ֣ה הַמֶּ֔לֶךְ לָת֥וּר אֶת־הָאָ֖רֶץ בָּ֑אתֶם וְעַתָּ֗ה תְּנוּ־לִי֙ אֶת־אִגְּר֣וֹת מַלְכְּכֶ֔ם לִרְא֕וֹת הֲיֵ֛שׁ עָוֺ֥ן בָּכֶ֖ם אִם־לֹֽא׃^[97] לו כתיב. A scribal error, not found in the manuscript’s masoretic notes ^מז וַיִּקַּ֛ח הַמֶּ֥לֶךְ שְׁלֹמֹ֖ה אֶת־הַסְּפָרִ֑ים וַיִּתֵּ֣ן אוֹתָ֗ם אֶל־יַ֨ד בְּנֵ֥י שִׁישָׁ֛א סֹפְרֵ֥י הַמֶּ֖לֶךְ לִקְרֹֽא׃ ^מח וַיִּרְאוּ֙ וַיִּמָּצֵ֣א כָּתֻ֔ב אֵ֛ת אֲשֶֽׁר־הָֽרְגָ֥ה תָּמָ֖ר לְפַרְשֵׁ֑ז וְהִ֖יא נִתְּנָ֥ה לַמִּשְׁמָֽרֶת׃ ^מט וַיִּקְרָ֨א הַמֶּ֤לֶךְ שְׁלֹמֹה֙ לַ֣אֲחִישָׁ֔ר אֲשֶׁ֛ר עַל־בֵּ֥ית הַמֶּ֖לֶךְ וַיֹּאמַ֑ר תֵּ֗ן אֶת־הָעֲרֵלִ֤ים הַזֶּה֙ בְּבֵ֣ית הַכֶּ֔לֶא וְאֶת־הַמֶּ֥לֶךְ גְּשׁ֖וּר תָּבִ֥יא אֵלַֽי׃ ^נ וַיַּ֖עַשׂ כַּאֲשֶׁ֣ר נִצְטַ֑וָּה וַיָּבֹ֨א הַמֶּ֤לֶךְ גְּשׁוּר֙ לִפְנֵי֙ הַמֶּ֣לֶךְ שְׁלֹמֹ֔ה וַיִּקֹּ֖ד אַֽרְצָה׃ ^נא וַיֹּ֙אמֶר֙ הַמֶּ֣לֶךְ שְׁלֹמֹ֔ה לָמָּ֥ה רְמִיתַ֖נִי לְכַחֵ֑שׁ הִנֵּ֨ה תָּמָ֤ר אֲחוֹתִי֙ עִמֶּ֔ךָ וְאַתָּ֣ה אָמַ֔רְתָּ שֶׁלֹּ֥א רָאִ֖יתָ כׇּל־יְמֵ֥י חַיֶּֽיךָ׃ ^נב חַ֚י יְהֹוָ֔ה אֲשֶׁ֥ר פָּדָ֛ה אֶת־דָּוִ֥ד אָבִ֖י מִכׇּל־רָעָ֑ה הַיּ֖וֹם תָּמֽוּת׃ ^נג וַיֹּ֩אמֶר֩ הַמֶּ֨לֶךְ שְׁלֹמֹ֜ה אֶל־בְּנָיָ֤הוּ בֶן־יְהוֹיָדָע֙ וַיֹּ֣אמֶר ל֔וֹ לֵ֥ךְ וּפְגַ֛ע בַּמֶּ֥לֶךְ גְּשׁ֖וּר וּבַאֲנָשָׁ֣יו הָרָצִ֑ים וַיִּפְגַּ֤ע בָּהֶם֙ וַיָּמ֔וּתוּ עַל־אֲשֶׁ֥ר כִּחֲשׁ֖וּ בַּמֶּ֥לֶךְ שְׁלֹמֹֽה׃ ^נד וַיִּקְבְּר֖וּ אוֹתָ֑ם לִפְנֵ֛י שַׁ֥עַר הַדַּיָּגִ֖ים בַּמְּעָרָֽה׃ ^נה עַ֨ל כֵּ֤ן קָרָא֙ שֵׁ֣ם הַמְּעָרָ֔ה אֲשֶׁ֥ר לִפְנֵ֖י שַׁ֣עַר הַדַּיָּגִ֑ים מַעֲר֥וֹת הָעֲרֵלִ֖ים עַד־הַיּ֥וֹם הַזֶּֽה׃ ^נו וַיִּשְׁלַ֨ח שְׁלֹמֹ֜ה אֶת־בְּנָיָ֣הוּ בֶן־יְהוֹיָדָ֗ע וְעִמּוֹ֙ עֲשֶׂ֣רֶת אַֽלְפֵי־אִ֔ישׁ אַ֥נְשֵׁי חַ֖יִל מִיְּהוּדָ֑ה וַיֹּ֖אמֶר אֲלֵיהֶֽם׃ ^נז לְכַ֣וּ גְּ֠שׁ֠וּרָה וּקְח֨וּ אֶת־תָּמָ֤ר בַּת־אָבִי֙ עִמָּכֶ֔ם וְאֶת־בֵּ֥ית הַמַּלְכ֖וּת תַּחֲרִ֑יבוּ אַ֗ךְ שִׁמְר֤וּ לָכֶם֙ מֵאֵ֣ם תָּמָ֔ר וְלֹא־תַּעֲשׂ֤וּ לָהּ֙ מְא֔וּמָה כִּ֚י הִ֣יא הָיְתָ֔ה אֵ֖שֶׁת אֲדוֹנֵיכֶֽם׃ ^נח וַיֵּ֣לְכוּ וַיַּעֲשׂ֔וּ כְּמִצְוַ֛ת הַמֶּ֥לֶךְ שְׁלֹמֹ֖ה עֲלֵיהֶ֑ם וַיָּבִ֙יאוּ֙ אֶת־תָּמָ֔ר לִפְנֵ֖י הַמֶּ֥לֶךְ שְׁלֹמֹֽה׃ ^נט וַתִּפֹּ֤ל עַל־פָּנֶ֙יהָ֙ אַ֔רְצָה לִפְנֵ֖י הַמֶּ֑לֶךְ וַתֹּ֗אמֶר יְחִ֨י אֲדֹנִ֧י הַמֶּ֛לֶךְ אָחִ֖י לְעוֹלָֽם׃ ^ס וַיִּשְׁאַל־לָ֞הּ שְׁלֹמֹ֣ה הַמֶּ֗לֶךְ וְלָמָּה֮ בָּרַ֣חְתְּ^[98] ברכתה כתיב. A scribal misgendering error — perhaps from Aramaic influence גְּשׁ֒וּרָה֒ וַתַּ֨עַן וַתֹּ֜אמֶר כִּ֣י ׀ יָשַׁ֣בְתִּי שׁוֹמֵ֗ם בְּבֵית֙ אַבְשָׁל֣וֹם אָחִ֔י עַל־דְּבַ֖ר אַמְנ֣וֹן אָחִ֑י וְאָמַ֤רְתִּי אֵֽלְכָה־נָא֙ לְבֵ֣ית אִמִּ֔י וְאַל־תְּהִ֨י נָ֤א עוֹד֙ לְשֶׁ֔קֶץ בְּעֵינֵ֛י בְּנֵ֖י הַמֶּ֥לֶךְ אָבִֽי׃ ^סא וַיֹּ֥אמֶר לָ֖הּ הַמֶּ֣לֶךְ שְׁלֹמֹ֑ה וְלָמָּ֥ה הָרַ֖גְתְּ^[99] הרגתה כתיב. A scribal misgendering error — perhaps from Aramaic influence אֶת־פַּרְשֵֽׁז׃ ^סב וַתַּ֙עַן֙ כָּזֹ֣את וְכָזֹ֔את עָ֥שָׂה לִ֖י הֶעָרֵ֑ל וְזֹ֥את עָשִׂ֖יתִי לִגְמוּלֽוֹ׃ ^סג וַיֹּ֣אמֶר ׀ הַמֶּ֣לֶךְ שְׁלֹמֹ֗ה בְּרוּכָ֤ה אַתְּ֙ לַיהֹוָ֔ה וּבְרוּכָ֖ה טַעְמֵ֑ךְ כִּ֛י חָכַ֥מְתְּ עָשִׂ֖ית^[100] חכמת עשיתה כתיב. A scribal misgendering error — perhaps from Aramaic influence וְיָכֹֽלְתְּ׃ ^סד וַיֹּ֣אמֶר ׀ הַמֶּ֣לֶךְ שְׁלֹמֹ֗ה בְּאׇזְנֵ֤י כׇּל־עֲבָדָיו֙ לֵאמֹ֔ר הֲנִמְצֵ֣את כָּזֹ֔את אֵ֥שֶׁת חֵ֖ן וּבַעֲל֣וֹת גְּבוּרָ֑ה וַיֹּאמַ֕ר אֱלֹהִ֖ים יׇחְנֵ֥ךְ^[101] יחנכה כתיב. A scribal misgendering error — perhaps from Aramaic influence בִּתִּֽי׃ ^סה וּמֵהַיּ֛וֹם לֹא־תִֽקְרְאוּ־לָ֥ךְ^[102] לכה כתיב. A scribal misgendering error — perhaps from Aramaic influence אֲחוֹתִ֖י אַ֣ךְ בִּתִּ֑י כִּ֥י חָכַ֥מְתְּ^[103] חכמת כתיב. A scribal misgendering error — perhaps from Aramaic influence עַד־מְאֹֽד׃ ^סו וַיִּתֵּן֙ הַמֶּ֣לֶךְ שְׁלֹמֹ֔ה אֶת־בִּתּ֥וֹ תָּמָ֛ר לְבֶ֥ן אֲבִינָדָ֖ב ל֣וֹ לְאִשָּׁ֑ה וַתִּ֥מְצָא חֵן֙ בְּעֵינֵ֣י אֲדוֹנֶ֔יהּ וַיֶּאֱהָבֶ֥יהָ^[104] ויאביה כתיב אוֹתָ֖הּ עַד־מְאֹֽד׃ ^סז ה֨וּא הָיָ֤ה נִצָּב֙ לִשְׁלֹמֹ֣ה הַמֶּ֔לֶךְ עַ֖ל כׇּל־נָ֥פַת דֹּֽאר׃ ^סח וַיִּקְרָא֩ הַמֶּ֨לֶךְ שְׁלֹמֹ֤ה אֶת־תָּמָר֙ טָפַ֔ת עַל־שֵׁ֥ם נָטָ֖ף רֹ֣אשׁ הַסַּמִּ֑ים וַתְּהִ֤י שְׁמָהּ֙ כֵּ֔ן כֹּ֖ל יְמֵ֥י חַיֶּֽיהָ׃ [פ]	¹ And David died on the sabbath day, in the afternoon, the fortieth year of his reign over Judah and Israel. ² He was seventy years old at his death, and was buried with great honor in the City of David. ³ And the rest of the matters of David the king, with all his reign and might, and the eras that befell him and Israel and all the kingdoms of the earth, they are written upon the words of Shmuel the seer and the words of Natan the prophet.^[105] See I Chronicles 29:29-30 ⁴ And Shlomo was strengthened over his reign, and the Cause his God was with him, and greatened him highly.^[106] See II Chronicles 1:1 ⁵ And it was after that, that Tamar the daughter of David, sister of Avshalom, went out and fled to the house of the king of Geshur, and she was there some days — and eight months in the king’s house, in her mother’s house. ⁶ And Shlomo did not know anything of the matter of of her goings, for she had gone hidden, and to the king and to the people she was secretive in her ways. ⁷ And the king Shlomo said, “Whoever can find Tamar my paternal half-sister and bring her to me and upon me will be given as payment a change of clothes and five hundred golden shekels.” ⁸ And the king’s lads searched for her in all Israel’s border, but it was not in their power to find her. ⁹ And she was hiding in her mother’s house, in Geshur, in the house of her mother’s father. ¹⁰ And there was a comrade of the king named Parshez, and he loved the girl greatly, for she was a woman of beautiful form and beautiful appearance. ¹¹ In those days, the king of Geshur went to greet King Solomon, as do all the earth’s kings. ¹² And King Solomon asked him, saying: “Is all well with you?” And he said, “All is well.” ¹³ And the king said, “Is all well with the wife of my father David in your house?” and he said, “All is well.” And King Solomon continued, asking, “Is all well with Tamar my sister?” (In wisdom he asked this.) And he said, “I do not know, for I have not seen him in my days!” (He lied to him.) ¹⁴ And while the king of Geshur was in Jerusalem, Parshez his comrade went to Tamar, chamberwards, and he said to her, “Lie with me!” ¹⁵ And Tamar refused to hear him, and she said, “Please, no, sir! Do not do this atrocity,^[107] See II Samuel 13:12. Tamar is perpetually unlucky in this regard! for I am a princess!” ¹⁶ But he would not listen to her voice,^[108] See II Samuel 13:14. for his love burned in him. ¹⁷ And Tamar said in her wisdom — for she saw that she was powerless — “Listen, sir, to the words of your maidservant. ¹⁸ Behold, I know how to play the lyre, and you — now, lie on my knees to hear my song. ¹⁹ And after the song of my heart, then I will do your soul’s lust.” And Parshez heard Tamar and lay on her lap. ²⁰ And Tamar took the lyre to play sweetly, and said in her heart: “O Cause, God of David Your servant, my father! ²¹ Send Your light and Your truth to strengthen me, and do not grant the lusts of the wicked, uncircumcised and impure! ²² For You know what is in my heart, and do not make the daughter of Your servant David out to be a sinner! ²³ My father David! My father David! My father David! See your disgrace and the disgrace of your daughter! ²⁴ Go before the Throne of Glory of the Delimiter^[109] For Shaddai. and request compassion upon me to the God of Multitudes, to help me in Their help! ²⁵ For They do not desire the wickedness of the vile, and this is Their deeds: to strengthen the despoiled over the strong.^[110] See Amos 5:9, with Rashi’s commentary for the rabbinic context. ²⁶ Please, Cause, please save! Please, Cause, please grant success!^[111] See Psalm 118:25 ²⁷ I call to You on the day I fear and You will answer me! And do not lose the holy seed by the hand of the most impure of the impure! For a holy God are You, and in You I trust.” ²⁸ And the Cause heard David’s voice on Tamar his daughter, and the Cause’s slumber came upon Parshez, and she was playing on the lyre, and he was slumbering on her lap from the sweeetness of the sound of the lyre. ²⁹ And when Tamar saw that he was slumbering, she took the sword from its sheath. ³⁰ And she said: “O Cause of Multitudes, remember David my father, and grant me strength from his strength, and may Your might stand me up! ³¹ Help me as You helped the wife of Ḥever the Qenite,^[112] That is, Yael. This entire narrative is heavily influenced by the narrative of Yael from Judges 4 and 5. to make sins and sinners cease from the earth, that they may know that You are the Cause alone.” ³² And she took the sword and stabbed it into the heart of Parshez, and Parshez fell onto the ground and died. ³³ And Tamar saw that Parshez was dead and she said aloud, “Thus may all Your enemies and Your people’s enemies perish, o Cause!^[113] See Judges 5:31 ³⁴ And now I see that You heard my father’s voice; You took action and did not leave his daughter to vile disgrace. ³⁵ Blessed are You from eternity and to eternity, Amen!” ³⁶ And it was the time to eat at midday, and Parshez’ lads came to call their master to the king’s table. ³⁷ And they came to Tamar’s inner chamber, and they found Tamar standing with a bloodied sword over the corpse of Parshez, and their master was dead, cast groundwards. ³⁸ And the men were terrified to each other, and said, “What is this!?” and they took Tamar and brought her to the king’s officials. ³⁹ And the king’s servants said to Tamar, “What is this you have done? You have killed the king’s comrade! Know that you will be stigmatized before our lord the king!^[114] This verse features two verbs — “know” and “you will be” — which are conjugated in a non-standard, possibly Aramaic form. These have been preserved, largely because four in one verse suggests some sort of intent. Perhaps this is meant to reflect the Geshurite dialect, which (based on the location of Geshur) would likely have been influenced by Aramaic and northern dialectal forms — or maybe it’s meant to sound like the servants don’t know Hebrew very well! ” ⁴⁰ And Tamar said, “Would he treat a princess like a whore? His blood is on his head, and I am innocent! We will be found pure in the eyes of the king.” ⁴¹ And they took Tamar and gave her over to the prison-house official. ⁴² And they wrote scrolls to their king, brought by couriers to Jerusalem, that Tamar the princess killed Parshez his comrade, and that Tamar was given over to prison until the time of the king’s return. ⁴³ And the couriers came Jerusalemwards, and King Shlomo’s guards found them, and asked them, “From where are you?” ⁴⁴ And they said, “From Geshur we have come, to bring scrolls to the hand of our master the king.” ⁴⁵ And the guards took them and brought them to King Shlomo. ⁴⁶ And King Shlomo said, “To scout the land you have come! And now, give me your king’s letters, to see if there is iniquity in you or not.” ⁴⁷ And King Shlomo took the scrolls and gave them over to the sons of Shisha, the scribes of the king,^[115] See I Kings 1:4:2 to read. ⁴⁸ And they saw and it was found to be written that Tamar had killed Parshez, and she was given over to the guard. ⁴⁹ And King Shlomo called to Aḥishar^[116] See I Kings 1:4:1 who was over the king’s house, and said: “Give these uncircumcized ones over to the jailhouse, and bring the king of Geshur before me!” ⁵⁰ And they did as he commanded, and the king of Geshur came before King Shlomo and bowed groundwards. ⁵¹ And King Shlomo said, “Why did you decieve me, lying? Hey, Tamar my sister is with you, and you said you never saw him all the days of your life! ⁵² As the Cause — who freed David my father from all evil — lives, today you will die! ⁵³ And King Shlomo said to Benayahu son of Yehoyada’, and said to him: “Go and attack the king of Geshur and his men the couriers!” And he attacked them and they died, since they lied to King Shlomo. ⁵⁴ And they buried them before the Fishermen’s Gate^[117] Not otherwise attested, although the similarly named Fish Gate is mentioned in Zephaniah 1:10, II Chronicles 33:14, and Nehemiah 3:3 and 12:39. Bar-Ilan suggests this refers to the Jaffa Gate, the gate towards the path to the Mediterranean sea, which would be the gate that fishermen would enter to sell their catch. This would, of course, be a stinky gate, befitting a place of disgrace. in a cave. ⁵⁵ Thus the name of the cave before the Fishermen’s Gate is called the Cave of the Uncircumcised^[118] Also not otherwise attested. The nearest caves to the west side of the city of David are the burial caves of Ketef Hinnom, a location which has long been associated with disgrace and punishment due to the idolatrous worship that occurred there — the valley of Hinnom is the source for the Hebrew name for hell. Note that the word “cave” is written as if it were a plural, part of a tendency of mixing up qamatz and ḥolam throughout the work. to this very day. ⁵⁶ And Shlomo send Benayahu son of Yehoyada’, along with ten thousand men, soldiers from Judah, and said to them: ⁵⁷ Go Geshurwards, and take Tamar my father’s daughter with you, and destroy the royal house, but keep yourselves from Tamar’s mother and do nothing to her, for she was your master’s wife!” ⁵⁸ And they went and did per King Shlomo’s command upon them, and brought Tamar before King Shlomo. ⁵⁹ And she fell on her face groundwards before the king and said, “May my lord the king, my brother, live forever!” ⁶⁰ And King Shlomo asked her, “And why did you flee Geshurwards?” And she answered and said, “Because I was sitting desolate in the house of Avshalom my brother, on account of Amnon my brother,^[119] See II Samuel 13:20 and I said, “Let me go to my mother’s house, and no longer be an abomination in the eyes of my father the king’s sons.” ⁵¹ And King Shlomo asked her, “And why did you kill Parshez?” ⁵² And she answered, “Thus and so did that uncircumcized one do, and thus I did to pay him back.” ⁵³ And King Shlomo said, “Blessed are you to the Cause, and blessed is your sense! For you were wise, you acted, and you succeeded!” ⁵⁴ And King Shlomo said in the ears of all his servants, saying: “Can a graceful and mighty woman^[120] Note that the word “woman” is written as if it were a plural, part of a tendency of mixing up qamatz and ḥolam throughout the work. like this one be found?” And he said, “May God grace you, my daughter! ⁶⁵ And from this day, they will not call you “my sister” but “my daugher,” for you were incredibly wise! ⁶⁶ And King Shlomo gave his daughter Tamar to the son of Aminadav to be his wife, and she found grace in the eyes of her husband, and he loved her greatly. ⁶⁷ And he was the prefect of King Shlomo over all the district of Dor.^[121] See I Kings 4:11 for these verses. ⁶⁸ And King Shlomo called Tamar Ṭafat, by the name of stacte the first spice,^[122] Stacte, or naṭaf, is the first ingredient listed in the Temple incense. and that was her name all the days of her life.
פרק י״ד	Chapter 14
^א וַיְהִ֗י בַּחֹ֣דֶשׁ הַשְּׁבִיעִי֮ בְּאֶחָ֣ד לַחֹדֶשׁ֒ בְּרֹ֣אשׁ הַשָּׁנָ֡ה שְׁנַ֣ת שְׁמֹנָה֩ וְשִׁבְעִ֨ים שָׁנָ֜ה וְאַרְבַּ֣ע ׀ מֵא֣וֹת שָׁנָ֗ה לְצֵ֨את בְּנֵ֤י יִשְׂרָאֵל֙ מִמִּצְרַ֔יִם בַּשָּׁנָ֥ה הַשֵּׁנִ֛ית לִמְלֹ֥ךְ שְׁלֹמֹ֖ה עַל־יִשְׂרָאֵ֑ל הָיָ֤ה אֵלַ֙י מַרְאֶ֣ה יְהֹוָ֔ה וַאֲנִ֖י עַל־גִּיחֽוֹן׃ ^ב וָאֶשָּׂ֣א עֵינַ֔י וְהִנֵּ֥ה הַשָּׁמַ֖יִם נִפְתָּחִ֣ים כְּסֵ֑פֶר וְרָאִ֙תִי֙ אֶת־כְּב֣וֹד יְהֹוָ֔ה יֹשֵׁ֛ב עַל־כִּסֵּ֥א רָ֖ם וְגָבַ֥הּ עַד־מְאֹֽד׃ ^ג וְזֶ֙הוּ֙ מַרְאֶ֣ה הַכִּסֵּ֔א שְׁנֵ֨ים עָשָׂ֤ר מַעֲלוֹת֙ לַכִּסֵּ֔א שֵׁ֥שׁ זָהָ֖ב וְשֵׁ֣שׁ כָּ֑סֶף וְרֹ֛אשׁ מְרֻבַּ֥עַת לַכִּסֵּ֖א כְּאֶ֖בֶן הַסַּפִּֽיר׃ ^ד וְאֶל־צַ֤ד שְׂמֹאלוֹ֙^[123] ימינו כתיב שְׁלֹשָׁ֣ה יָד֔וֹת וְאֶל־צַ֤ד יְמִינוֹ֙ אַרְבַּ֣ע יָד֔וֹת אֶל־מְק֖וֹם הַשָּׁ֑בֶת כְּתֹ֞אַר שִׁבְעָ֤ה רוֹאֵי֙ פְּנֵ֣י הַמֶּ֔לֶךְ מְצֻפִּ֛ים בְּזָהָ֥ב וּבְכֶ֖סֶף וּבְאַבְנֵ֥י יְקָֽר׃ ^ה וּמַרְאֵ֖ה כְּב֣וֹד יְהֹוָ֑ה כְּמַרְאֵ֖ה הַקֶּ֥שֶׁת בְּרִיתֽוֹ׃ ^ו וְהִנֵּה֙ צְבָ֣א מַ֔עְלָה עוֹמְדִ֥ים לְפָנָ֖יו מִיְּמִינ֣וֹ וּמִשְּׂמֹאל֑וֹ וְהַשָּׂטָ֛ן עוֹמֵ֥ד אֲלֵיהֶ֖ם מֵאַחֲרֵיהֶֽם׃ ^ז וְהִ֥נֵּה אִישׁ֙ לְב֣וּשׁ בַּדִּ֔ים הֵבִ֛יא לִפְנֵ֥י כְּבוֹד־יְהֹוָ֖ה שְׁלֹשָׁ֣ה סְפָרִ֑ים אֲשֶׁ֛ר בְּיַ֥ד כׇּל־הָאָדָ֖ם נִכְתָּבִֽים׃ ^ח וַיִּקְרָא֙ בְּת֣וֹךְ הָרִאשׁ֔וֹן וַיִּמָּצֵ֧א כָּת֛וּב צִדְק֖וֹת עַמּ֑וֹ וַיֹּ֙אמֶר֙ יְהֹוָ֔ה אֵ֖לֶּה לְחַיֵּ֥י עוֹלָֽם׃ ^ט וַיֹּ֨אמֶר הַשָּׂטָ֜ן מִי־אֵ֣לֶּה ׀ סְרוּחֵ֣י אֲנָשִׁ֗ים וַיִּצְעַ֤ק הָאִישׁ֙ לְב֣וּשׁ בַּדִּ֔ים לִקְרַ֧את הַשָּׂ֛טָן בְּק֥וֹל תְּרוּעָ֖ה בְּשׁוֹפָ֑ר וַיֹּ֣אמֶר ׀ שְׁתֹ֣ק שָׂטָ֗ן כִּ֨י קָד֤וֹשׁ הַיּוֹם֙ לַ֣אֲדֹנֵ֔ינוּ וַיִּשְׁתֹּ֖ק הַשָּׂטָֽן׃ ^י וַיִּקְרָא֙ בְּתֽוֹךְ־סֵ֣פֶר הַשֵּׁנִ֔י וַיִּמָּצֵ֧א כָּת֛וּב שִׁגְג֖וֹת עַמּ֑וֹ וַיֹּ֣אמֶר יְהֹוָ֗ה הַנֵּ֩חַ֩ אֶת־הַסֵּ֨פֶר הַזֶּ֜ה לְמִשְׁמֶ֗רֶת עַד־עֲבוּר֙ שְׁלִישִׁ֣ית הַחֹ֔דֶשׁ לִרְא֖וֹת מֶ֥ה יַעֲשֽׂוּ׃ ^יא וַיִּקְרָ֖א בְּתֽוֹךְ־סֵ֣פֶר הַשְּׁלִישִׁ֑י וַיִּמָּצֵ֧א כָּת֛וּב זְדוֹנ֖וֹת עַמּֽוֹ׃ ^יב וַיֹּ֤אמֶר אֱלֹהִים֙^[124] יהוה כתיב אֶל־הַשָּׂטָ֔ן אֵ֖לֶּה חֶלְקֶ֑ךָ קַ֚ח אוֹתָ֔ם לַעֲשׂ֖וֹת כְּט֥וֹב בְּעֵינֶֽיךָ׃ ^יג וַיִּקַּ֥ח הַשָּׂטָ֖ן אֶת־הַזְּדוֹנ֑וֹת וַיֵּ֤לֶךְ עִמָּם֙ אֶל־אֶ֣רֶץ אֲבוּדָ֔ה לְאַבְּדָ֖ם שָֽׁם׃ ^יד וַיִּקְרָ֤א הָאִישׁ֙ לְב֣וּשׁ בַּדִּ֔ים כִּתְקִיעַ֥ת שׁוֹפָ֖ר לֵאמֹֽר׃ ^טו אַשְׁרֵ֥י הָעָ֖ם יוֹדְעֵ֣י תְרוּעָ֑ה יְהֹוָ֖ה בְּאוֹר־פָּנֶ֥יךָ יְהַלֵּֽכוּן׃ ^טז וָאֶשְׁמַ֨ע אֶת־ק֤וֹל כׇּל־הַצָּבָא֙ מַ֔עְלָה מְרַקְּדִ֖ים וְאוֹמְרִ֑ים אֱלֹהֵ֤י הַמִּשְׁפָּט֙ יְהֹוָ֣ה צְבָא֔וֹת מְלֹ֛א כׇּל־שָׁמַ֥יִם וָאָ֖רֶץ כְּבוֹדֽוֹ׃ ^יז וְנִשְׁתּוֹמַ֖מְתִּי אֶל־הַמַּרְאֶ֑ה כִּ֚י לֹ֣א יָדַ֔עְתִּי מֶ֛ה עָשָׂ֥ה יְהֹוָ֖ה לִֽי׃ ^יח וַיָּ֣עׇף אֵלַ֗י אֶחָד֙ מִן־הַכְּרוּבִ֔ים וַיִּ֨תֵּן לִ֤י עֲלֵה־זַ֙יִת֙ בְּפִ֔י וַיֹּ֕אמֶר הִנֵּ֛ה נָגַ֥ע זֶ֖ה בְּפִ֑יךָ וְסָ֛ר עֲוֺנֶ֥ךָ וְחַטֹּאתֶ֖יךָ נִסְלָֽח׃^[125] תסלח כתיב ^יט וּמִשְׁפָּ֥ט הַזֶּ֖ה אֲשֶׁ֣ר רָאִ֑יתָ ה֣וּא ׀ חֹ֣ק לְיִשְׂרָאֵ֗ל וּמִשְׁפָּט֙ לֵאלֹהֵ֣י אַבְרָהָ֔ם וְשָׁל֖וֹם לְיִצְחָ֥ק אֲבִיכֶֽם׃ ^כ וַיהֹוָ֖ה יְבָרֵ֣ךְ אֶת־עַמֶּ֑ךָ בְּמִשְׁפָּ֥ט וּבְשָׁל֖וֹם עַד־עוֹלָֽם׃ ^כא וְאָמַרְתִּ֖י אָמֵ֑ן כֵּן־יַעֲשֶׂ֞ה יְהֹוָ֤ה אֱלֹהֵ֙ינוּ֙ עִמָּ֔נוּ עַד־נֵ֖צַח עוֹלָמֽוֹת׃ ^כב וַיַּ֥עַן הַמַּלְאָ֖ךְ אָמֵ֥ן וְאָמֵֽן׃ [פ]	¹ And it was in the seventh month, on the first of the month, on the new year, the four hundred and seventy-eighth year after Israel left Egypt, in the second year of Shlomo’s reign over Israel, that a vision of the Cause was upon me, when I was at the Giḥon. ² And I raised my eyes and — behold! The heavens were opened like a book, and I saw the glory of the Cause seated on a high and greatly exalted throne. ³ And this was the vision of the throne: twelve steps to the throne, six of gold and six of silver, and a square top over the throne like lapiz lazuli. ⁴ And to the left side of the seat was three armrests, and to the right side was four armrests, like the appearance of seven who see the Sovereign’s face, bedecked in gold and silver and precious gems. ⁵ And the vision of the glory of the Cause was like the vision of Their covenant-rainbow. ⁶ And behold, the highest multitude, standing before Them to Their right and Their left, and the Adversary standing to them behind them. ⁷ And behold, a man clad in linen brought before the glory of the Cause three books, written in each human’s hand.^[126] See Talmud Bavli, Rosh haShanah 16b, for the imagery of the three books brought before God on Rosh haShanah. ⁸ And They read from within the first, and in it was written the righteous of Their people, and the Cause said: these are for eternal life. ⁹ And the Adversary said, “Who are these disgusting people?” And the man clad in linen shouted to respond to the stan, in a blasting voice, in a shofar, and said, “Shut up, Adversary, for this day is holy to our Master!”^[127] See Nehemiah 8:10 and the Adversary shut up. ¹⁰ And They read from within the second book, and in it was written the errors of Their people, and the Cause said, “Let this book rest under guard until a third of the month has passed,^[128] i.e. until Yom Kippur. According to Rosh haShanah 16b the book of judgment of the middling is suspended until Yom Kippur, to see if they repent. to see what they do.” ¹¹ And They read from within third second book, and in it was written the malicious of Their people. ¹² And God said to the Adversary: “These are your portion. Take them to do what is good in your eyes.” ¹³ And the Adversary took the malicious and went with them to a land of loss, to lose them there. ¹⁴ And the man clad in linen called, like the blast of a shofar, saying: ¹⁵ “Content is the people who knows the blast! O Cause, in the light of Your face they walk!^[129] See Psalm 89:16 ” ¹⁶ And I heard the sound of all the multitude above, dancing and saying: “God of justice, O Cause of Multitudes, all the heaven and earth is full of Their glory!” ¹⁷ And I was stunned to the vision, for I did not know what the Cause had done to me. ¹⁸ And one of the mount-angels flew to me, and gave me an olive leaf in my mouth, and said: “Behold, this has touched your mouth,^[130] See Isaiah 6:6-7 and your iniquities and your sins are forgiven. ¹⁹ And this ruling that you saw is a law for Israel. and a ruling for the God of Avraham, and peace for Yitsḥaq your father. ²⁰ And the Cause will bless Your people in justice and in peace until eternity.” ²¹ And I said, “Amen! May the Cause our God do so to us to infinite eternities!” ²² And the angel said, “Amen and amen!”
תמו דברי גד חזה דוד סכום פסוקים של ספר גד שלוש מאות וששים וסימן קו״ל יעק״ב בי״ד יהו״ה ופרשיותיו י״ד וסימן דו״ד וחציו וּבְיַ֣ד הָאָדָ֔ם נָתַ֖ן הַבְּחִירָ֑ה׃ תם ונשלם שבח לאל בורא עולם!	Thus end the words of Gad the augur of David!^[131] This brief passage at the end is not part of the book, but a mock-up of the Masoretic notes found at the end of Biblical books. To be honest, it isn’t particularly accurate, but it helps with the verisimilitude of the work. The sum total of verses of the book of Gad is 360^[132] This is an incorrect sum total! The sum total number of verses is 375. (the gematria of “The voice of Yaaqov is in the hand of the Cause), and its chapters are 14 (the gematria of “David”) and the halfway-mark is “And into human hands They gave choice.”^[133] This is also incorrect! This verse, 8:7, is the 184th verse. The halfway-mark would be the 187th verse! Ended and complete — praise to the God who created the world!

Notes

Notes
1	כתיב לוי. Note: Although most of the Masoretic markings (read/write, upper and lower case letters, missing words, verses and chapters) are in the original manuscript, this is a scribal error. Unless I make such a note below, all Masoretic markings included here are from the manuscript.
2	ח רבתי.
3	צדקתו ועזרתי כתיב.
4	על חסר (קרא ולא כתיב)
5	ת יתירה (תמצאת כתיב)
6	A coded reference to Edom, meaning Rome, meaning Christianity.
7	See Isaiah 24:16 to understand why this is a bad thing.
8	The moon represents impurity here, probably because of its association with menstruation.
9	The sun is often used as an allegory for God, and this text is no exception.
10	Referring to Israel in its low state.
11	Probably referring to the three patriarchs and the twelve tribes.
12	An angel. See Daniel 10:5 and 12:6-7
13	Yet again, probably referring to the three patriarchs and the twelve tribes.
14	That is to say, once impurity is driven from it. Note that some suggest this is a scribal error for the sun
15	The translation choice of “the Delimiter” for Shaddai is based on the midrash that the word Shaddai meant that God is the one who said “enough” — she-amar dai — when creating the world.
16	See Isaiah 12:1
17	See Exodus 15:2, Isaiah 12:2, and Psalm 118:14
18	See Exodus 15:1. Possibly a scribal error mixing up ein sof (endless) with yam suf (Red Sea), but I prefer to read as a purposeful pun. The Talmud (B Yevamot 121) defines the ocean as mayim she-ein lahem sof — endless water.
19	For Shaddai.
20	A combination of Psalm 121:2 (modified) and Genesis 14:19
21	See Exodus 15:11
22	The Nile, see Jeremiah 2:18
23	See Isaiah 53:5.
24	Leviticus 26:44
25	Psalms 18:2
26	ידעה כתיב
27	The Hebrew word here reads groni (my throat), but gorni (my threshing-floor) makes more sense in context. This might be a dialectal variant rather than a scribal error, and is found in multiple Qumran texts.
28	The Hebrew word here reads ha-garon (the throat), but ha-goren (the threshing-floor) makes more sense in context. See previous note.
29	Deuteronomy 33:29
30	Since the land of the Kittim is generally code for Greek territory, this is probably referring not to Rome in general but the Eastern Roman (or Byzantine) Empire, headquartered in Asia Minor north of Israel. If it were referring to Italian Rome, it would say “west of the sea.”
31	Probably a general curse rather than a direct reference to the Ottomans, depending on the provenance of the text.
32	A reference to the doctrine of supersessionism, the idea that Christianity’s existence has made Judaism obsolete.
33	Possibly a polemic reference to faith in Jesus, a mortal man who died. Alternatively this passage is merely a polemic against trusting in mortals in general, as oft found in the Tanakh. The academies of God are the afterlife.
34	Taking the language of Isaiah 50:1, but directing it at supersessionists. God’s covenant with Israel has not been nullified.
35	Tsrayot is an unclear place name, found nowhere else. Some have suggested it was originally a scribal error for Tsarfat (France) that got duplicated.
36	In this entire verse place names have been translated per medieval norms rather than Biblical ones — a Biblical translation of the opening six words would be “Come Sarepta, come Zeraioth, come Sardis.”
37	In most medieval Hebrew usage, Ashkenaz refers to Germany. But that can’t be the case here because the next listed location is Germany. Thus this translation goes with the second-most common medieval explanation of Ashkenaz.
38	The idea of Sammael as the prince of the world is a surprisingly gnostic one for a rabbinic work. This verse is largely based on the apocalypse of Daniel 11 and 12, and uses language characteristic of its unique Hebrew.
39	See Amos 5:9, with Rashi’s commentary for the rabbinic context.
40	See Deuteronomy 23:4
41	A halakhic midrash found in multiple locations, one of which is the Talmud Bavli, Yevamot 76b:15
42	See I Kings 1:31
43	See I Kings 3:28
44	See Genesis 32:11
45	See I Samuel 14:6
46	ביהות כתיב
47	See Jeremiah 9:22
48	See Jeremiah 9:23
49	This entire chapter is largely parallel to II Samuel 24 and I Chronicles 21.
50	בערור כתיב
51	כיזה כתיב
52	See Genesis 32:13
53	See Genesis 18:25
54	See Deuteronomy 32:7
55	See Psalms 28:9
56	לך אמור כתיב
57	אהבתﬞנו כתיב, ותגיו על התי״ו
58	For Shaddai.
59	See Sanhedrin 56
60	Possibly a scribal error — bar-Ilan suggests Torat was intended. This could also be read as a reference to the imagery of the patriarchs as grape vines in chapter 1.
61	For Shaddai.
62	A very common phrase in the Torah to introduce a law or a passage.
63	See Psalms 147:20
64	For Shaddai.
65	See Numbers 24:17
66	See Psalms 89:53
67	See Psalms 103:11
68	See Psalms 103:22
69	The next two chapters are psalms quoted more or less verbatim, with minor scribal differences. Inspired by the distinction between Psalm 18 and II Samuel 22, I’ve rewritten the cantillation to follow the norm of the twenty-one books. Chapter 10 is Psalm 145, better known as the Ashrei psalm.
70	נו״ן הפוכה
71	לֹמ״ד רבתי
72	שש אותיות גדולות
73	This verse, unlike the others in the chapter, is not found in Psalm 145. The suffix conjugation of the verbs suggests it was written as a reconstruction to fill the nun slot in the acrostic, rather than preserved as an original verse. Note that the nun is written backwards, a scribal motif generally used to mark something as out of place.
74	The first and last letters of the first three words of this verse are written large, a reference to a Kabbalistic concept that derives the names of multiple angels of parnassa from these three words and gematria renditions of their first and last letters.
75	Unlike the other Masoretic notes, which are written along the side of the column in the manner of the mesora qetana, this (along wiht the closing note of the next chapter) is written underneath the chapter in the manner of the mesora gedola. The “twenty-eight deeds” of the mnemonic seems to refer to the twenty-eight verses of Psalm 136
76	Chapter 11, is largely equivalent to Psalms 144, with thirty-three large letters added. It is unclear what is intended by these large letters, but they have been preserved in the translation.
77	See I Chronicles 20:5–7. These verses are parallel to II Samuel 21:19–21, but based on the distinction made between Goliath and his brother, as well as the spelling of Jonathan’s father, the text is referencing the verses in Chronicles. Note that Goliath is written as Golioth here, part of a tendency found elsewhere in the book to mix up qamatz and ḥolam.
78	See Psalms 119:18
79	Unlike the other Masoretic notes, which are written along the side of the column in the manner of the mesora qetana, this (like the closing note of the prior chapter) is written underneath the chapter in the manner of the mesora gedola. The final line serves as a sort of coda to the psalm, which has been considered a messianic prophecy by other commentators. But it is not counted as part of the book.
80	יו״ד וקו״ף גדולות, ובי״ת תלויה
81	For Shaddai.
82	Referring to Israel. See also the imagery of the patriarchs as grape vines in chapter 1.
83	See Psalms 20:7
84	והיה כתיב
85	את כתיב ולא קרי
86	תמסרו כתיב – וי״ו יתירה
87	כן תלויה
88	See Deuteronomy 6:4
89	בחבא כתיב
90	נקוד על וי״וׄ
91	הצליחנא כתיב
92	זי״ן גדולה
93	חי״ת רבתי
94	מ״ם סתומה באמצע התיבה
95	עשיתה… הרגתה כתיב. A scribal misgendering error — perhaps from Aramaic influence
96	מ״ם רבתי
97	לו כתיב. A scribal error, not found in the manuscript’s masoretic notes
98	ברכתה כתיב. A scribal misgendering error — perhaps from Aramaic influence
99	הרגתה כתיב. A scribal misgendering error — perhaps from Aramaic influence
100	חכמת עשיתה כתיב. A scribal misgendering error — perhaps from Aramaic influence
101	יחנכה כתיב. A scribal misgendering error — perhaps from Aramaic influence
102	לכה כתיב. A scribal misgendering error — perhaps from Aramaic influence
103	חכמת כתיב. A scribal misgendering error — perhaps from Aramaic influence
104	ויאביה כתיב
105	See I Chronicles 29:29-30
106	See II Chronicles 1:1
107	See II Samuel 13:12. Tamar is perpetually unlucky in this regard!
108	See II Samuel 13:14.
109	For Shaddai.
110	See Amos 5:9, with Rashi’s commentary for the rabbinic context.
111	See Psalm 118:25
112	That is, Yael. This entire narrative is heavily influenced by the narrative of Yael from Judges 4 and 5.
113	See Judges 5:31
114	This verse features two verbs — “know” and “you will be” — which are conjugated in a non-standard, possibly Aramaic form. These have been preserved, largely because four in one verse suggests some sort of intent. Perhaps this is meant to reflect the Geshurite dialect, which (based on the location of Geshur) would likely have been influenced by Aramaic and northern dialectal forms — or maybe it’s meant to sound like the servants don’t know Hebrew very well!
115	See I Kings 1:4:2
116	See I Kings 1:4:1
117	Not otherwise attested, although the similarly named Fish Gate is mentioned in Zephaniah 1:10, II Chronicles 33:14, and Nehemiah 3:3 and 12:39. Bar-Ilan suggests this refers to the Jaffa Gate, the gate towards the path to the Mediterranean sea, which would be the gate that fishermen would enter to sell their catch. This would, of course, be a stinky gate, befitting a place of disgrace.
118	Also not otherwise attested. The nearest caves to the west side of the city of David are the burial caves of Ketef Hinnom, a location which has long been associated with disgrace and punishment due to the idolatrous worship that occurred there — the valley of Hinnom is the source for the Hebrew name for hell. Note that the word “cave” is written as if it were a plural, part of a tendency of mixing up qamatz and ḥolam throughout the work.
119	See II Samuel 13:20
120	Note that the word “woman” is written as if it were a plural, part of a tendency of mixing up qamatz and ḥolam throughout the work.
121	See I Kings 4:11 for these verses.
122	Stacte, or naṭaf, is the first ingredient listed in the Temple incense.
123	ימינו כתיב
124	יהוה כתיב
125	תסלח כתיב
126	See Talmud Bavli, Rosh haShanah 16b, for the imagery of the three books brought before God on Rosh haShanah.
127	See Nehemiah 8:10
128	i.e. until Yom Kippur. According to Rosh haShanah 16b the book of judgment of the middling is suspended until Yom Kippur, to see if they repent.
129	See Psalm 89:16
130	See Isaiah 6:6-7
131	This brief passage at the end is not part of the book, but a mock-up of the Masoretic notes found at the end of Biblical books. To be honest, it isn’t particularly accurate, but it helps with the verisimilitude of the work.
132	This is an incorrect sum total! The sum total number of verses is 375.
133	This is also incorrect! This verse, 8:7, is the 184th verse. The halfway-mark would be the 187th verse!

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“💬 דברי גד החוזה | The Words of Gad the Augur (translated and cantillated by Isaac Gantwerk Mayer)” is shared through the Open Siddur Project with a Creative Commons Attribution-ShareAlike 4.0 International copyleft license.

Isaac Gantwerk Mayer (translation)

From a family of musicians, Isaac Gantwerk Mayer believes that creative art is one of the most powerful ways to get in touch with the divine. He composes music and poetry in Hebrew and English. (He also authors his own original works and transcribes Hebrew and Aramaic text, adding niqqud and t'amim as needed.) Isaac runs a Jewish music transcription service, which will transcribe and set any Jewish music in any language, recorded or written. Contact his service on Facebook or via his music blog.

Isaac Gantwerk Mayer (transcription & naqdanut)

From a family of musicians, Isaac Gantwerk Mayer believes that creative art is one of the most powerful ways to get in touch with the divine. He composes music and poetry in Hebrew and English. (He also translates and authors his own original works.) Isaac runs a Jewish music transcription service, which will transcribe and set any Jewish music in any language, recorded or written. Contact his service on Facebook or via his music blog.

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ויהי נעם אדני אלהינו עלינו ומעשה ידינו כוננה עלינו ומעשה ידינו כוננהו "May the pleasantness of אדֹני our elo’ah be upon us; may our handiwork be established for us — our handiwork, may it be established." –Psalms 90:17

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