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An original rhyming translation of the ahavah piyyut for Shabbat ‘Éqev, a poem by Yehuda haLevi that discusses the halakhot of making and wearing tefillin in honor of the fact that tefillin are mentioned in the parashah.
| Source (Hebrew) | Translation (English) |
|---|---|
יְדִיד עֶלְיוֹן | שְׁמַע הֶגְיוֹן | כַּאֲשֶׁר אַשְׁמִיעֶֽךָ בְּחַן מִלִּין | בְּדַת תְּפִלִּין | בְּמִדַּת שַׁעֲשׁוּעֶֽיךָ וְאַרְבָּעָה | לְרֹאשׁ קׇבְעָה | וְנִצְרֵם לִרְגָעֶֽיךָ וְשֶׁל־הַיָּד | יְהִי אֶחָד | לְיָד כֵּהָה בְּקׇבְעֶֽךָ׃ כַֽחוֹתָ֜ם עַל־לִבֶּ֗ךָ כַּֽחוֹתָם֙ עַל־זְרוֹעֶ֔ךָ׃ (שיר השירים ח:ו) |
Just as I make you hear, o beloved of the Highest, listen to the sound of gracious words of tefillin law that your joy’s[1] The Torah. Find Proverbs 8:30 traits expound, And four[2] Portions. In the head-tefillin, the four paragraphs are written on separate sheets of parchment are ordained and guarded for your occasions all-round, And on the hand it is to be one,[3] In the arm-tefillin, the four paragraphs are written on one sheet of parchment. upon the weak[4] For right-handed people, tefillin are wrapped on the left hand, and vice versa for the left-handed. The traditional explanation for this is that the mitsvah is the wrapping, not the being wrapped. you wrap around. Like a seal upon your heart, like a seal on your arm bound.[5] The word “bound” is added in this translation to make the rhyme scheme easier. (Song of Songs 8:6) |
הֲדַר תְּפִלִּין | הֱיוֹת אֲצוּלִים | מִמֻּתָּר לְפִי קְדוֹשִׁים וְהַעֲמִידֵם | וְהַפְרִידֵם | הֱיוֹת לְאַרְבָּעָה רָאשִׁים וְרָאשֵׁי שִׁין | כְּמוֹ רֵישִׁין | מְרֻבָּעִים מְשֻׁלָּשִׁים וְלָצוּר דָּל | אַל תֶּחְדַּל | וְיוֹד מִיָּד אַל־תַּאֲשִׁים עֲשֵׂה לִשְׁמָם | עַד־תֻּמָּם | וּמִצְוָתָם לַאֲנָשִׁים הֲכִי מֵהֶם | פְּטוּרִים הֵם | קְטַנִּים עֲבָדִים וְנָשִׁים וַחֲתָנִים | וּמִתְאוֹנְנִים | וַאֲשֶׁר לְמִצְוָה חֲמוּשִׁים וְלֹא־נִתָּן | לַעֲשׂוֹתָן | לְתִשְׁעָה הֵם מְפֹרָשִׁים וְשִׂים אוֹתוֹת | עֲלֵי אוֹתוֹת | בְּתָגִין כְּתַבְנִית גְּדֵשִׁים רְצוּעֵיהֶם | לְבָר פְּנֵיהֶם | לְכׇל־חֶפְצֵיהֶם דְּרוּשִׁים וְאֵין לְחַזְּקָם | בְּהִתְפַּסְּקָם | אֲבָל לַעֲשׂוֹתָן חֲדָשִׁים בְּזֹאת תַּרְבֶּה | וְלֹא־תִכְבֶּה | וְכַחוֹל יְמֵי זַרְעֶֽךָ׃ כַֽחוֹתָ֜ם עַל־לִבֶּ֗ךָ כַּֽחוֹתָם֙ עַל־זְרוֹעֶ֔ךָ׃ (שיר השירים ח:ו) |
Upright tefillin are to be taken from the permitted,[6] Tefillin parchment may only be made from kosher animals. by holy word, And sest up and separated to be four heads,[7] A punning reference to Genesis 2:10, referring again to the fact that in the head-tefillin, the four paragraphs are written on separate sheets of parchment the parts to gird, And the resh-shaped heads of the shin are a fourth and a third,[8] There is a custom dating back to the Gemara that on the head-phylacteries the letter shin should be embossed, and a later custom (first found in the Shimusha Rabba from the Gaonic period) that one should have four heads and another with three, and that the heads should be written like small reshes. And do not refuse to form dal,[9] Or daleth, the shape of the head-tefillin’s knot. nor let the hand’s yod[10] The shape of the arm-tefillin’s knot. According to Bavli Shabbat 62a, the shin, daleth, and yod of the tefillin are a halakha given to Moses from Sinai. be deferred. Do it all for their sake! And their commandment is on men incurred, Mostly. On minors, slaves and women[11] Mishnah Berakhot 3:3 they are not conferred, Nor on grooms,[12] Mishnah Berakhot 2:5 the bereaved,[13] Mishnah Berakhot 3:1 or those to a commandment stirred,[14] Bavli Sukkah 25a, which states: one who is engaged in performing a commandment is exempt from another commandment. And one may not use those from the nine therein[15] Bavli Gittin 45b, which (in many girsaot, albeit not in the one listed on Sefaria which lacks the idolater) lists the following nine categories of people whose tefillin are not kosher: a heretic, an informer, a gentile, an idolater, a slave, a woman, a minor, a Samaritan, and an apostate. referred, And set the signs upon signs in heap-shaped crowns[16] The tagin on the שעטנ״ז ג״ץ letters atop the word, As explained for all who desire them,[17] Find Psalms 111:2. The rule that the black part of the straps must face outwards is explained in Bavli Menakhot 35a. their straps face outward, And one may not strengthen torn ones,[18] Bavli Menakhot 35b rather in new straps engird. Thus you will live long,[19] Bavli Menakhot 44a unsnuffed, sandlike your seed’s days abound! Like a seal upon your heart, like a seal upon your arm bound. (Song of Songs 8:6) |
וְהָרְצוּעוֹת | יְהוּ צְבוּעוֹת | שְׁחוֹרוֹת לְמֹשֶׁה הֲלָכָה רְצוּעַת יָד | קְשׁוּרָה עַד | אֶצְבַּע צְרֵדָה אָרְכָה וְהָרְצוּעָה | לְרֹאשׁ יְדוּעָה | עֲדֵי טַבּוּר מְמֻשָּׁכָה וְדָת שְׁתֵּיהֶן | בְּרׇחְבֵּיהֶן | כְּאֹֽרֶךְ שְׂעֹרָה אֲרֻכָּה וְתִתּוֹרְתָּא | וּמַעְבַּרְתָּא | הֱיוֹת בְּשֵׂעָר נִכְרָֽכָה קְּשֹׁר קִשְׁרָן | וְתֵן סִדְרָן | כַּאֲשֶׁר אֲצַו אֹתָֽכָה שְׁמַע וְהָיָה | תֵּן בְּחֻלְיָא | לִפְאַת יְמִינְךָ סְמוּכָה וְתֵן מִמּוֹל | פְּאַת הַשְּׂמֹאל | קַּדֶּשׁ־לִי וְכִי־יְבִיאֲךָ וְאַל־תַּמֵּר | וְהִשָּׁמֵר | מִלְּהַחֲלִיף וּמִלְּהׇפְכָה וְגַם תִּדְרֹשׁ | לְיָד וּלְרֹאשׁ | אַחַת הִיא הַבְּרָכָה וְדִינָם אִם | לֹא־תַּתְאִים | בְּרָכָה לְהַחֲזִיר צְרִיכָה כֵן נֶאֱמַר | וְכֵן נִגְמַר | וְגַם אֲנִי מוֹדִיעֶֽךָ׃ כַֽחוֹתָ֜ם עַל־לִבֶּ֗ךָ כַּֽחוֹתָם֙ עַל־זְרוֹעֶ֔ךָ׃ (שיר השירים ח:ו) |
Dyed black the straps must be, a law to Moses passed. The hand-strap up to the middle finger must be tied fast, And the known head-strap should down to the navel be cast, And the rule for both by width is from a barleycorn or past, And the fundamen and labrum[20] Aramaic borrowed words for the base and the rim (the passage-way of the strap) of the tefillin, here represented with Latin borrowed words to reflect their borrowedness. should with a hair be clasped. Tie their knots, and set their orders as I commanded you steadfast: Hear[21] Deuteronomy 6:4–9 and It-Will-Be[22] Deuteronomy 11:13–21 place in a slot on the right side amassed, And place on the left side Sanctify-to-Me[23] Exodus 13:1–10 and Bring-You-In[24] Exodus 13:11–16 to contrast, And be careful not to alter or reverse this, but do not be downcast, And both hand and head have but one blessing for which they asked, But their law, if not matching, is to require a blessing be recast.[25] The blessing ”on the commandment of tefillin” is only recited when one speaks after saying the blessing “to wrap tefillin” — Bavli Menakhot 36a And thus it’s said and thus it’s done; and to you I expound. Like a seal upon your heart, like a seal upon your arm bound. (Song of Songs 8:6) |
דְּרֹשׁ וּמְצָא | אֱנוֹשׁ רָצָה | בְּחֻקַּת אֵל כְּהִלְכָתָם חוֹב עָלָיו | הֱיוֹת תְּפִלָּיו | עֲלֵי קְלָף כְּתִיבָתָם דָּת וָדִין | תְּפֹר בְּגִידִין | וְאֵין שִׂרְטוּט בְּתוֹרָתָם וְדִין לִהְיוֹת | לְאוֹתִיּוֹת | אֲוֵּיר לְכׇל־סְבִיבוֹתָם וְאַל־יֻרַד | מֵרֹאשׁ לְיָד | לְבַל־תֵּקַל קְדֻשָּׁתָם וּמֵעֶֽשֶׂר | עַד עֶֽשֶׂר | וְאַרְבַּע קֵץ תְּפִירָתָם וְעֵת שׂוּמָם | בְּעוֹד יוֹמָם | אֱנוֹשׁ חַיָּב כְּבִרְכָתָם וְיָד יַקְדֵּם | בְּעֵת יַעְדֵּם | וְרֹאשׁ עֵת יַחֲלֹץ אוֹתָם וְזֹאת בְּזֹאת | לֹא־אֲחוּזוֹת | וְלֹא מְעַכְּבוֹת חוֹבָתָם וְשַׁבָּתוֹת | יְמֵי אוֹתוֹת | דַּי לָהֶם בְּאוֹתוֹתָם וְתוֹפְשֵׂיהֶם | אֲסוּרִים הֵם | לִקְבֹּֽעַ תְּנוּמָתָם תְּנָה דַּעְתְּךָ | וְמַחֲשַׁבְתְּךָ | וְשִׂים בָּם שַׁעֲשׁוּעֶֽיךָ׃ כַֽחוֹתָ֜ם עַל־לִבֶּ֗ךָ כַּֽחוֹתָם֙ עַל־זְרוֹעֶ֔ךָ׃ (שיר השירים ח:ו) |
And seek and find a man who wants the Deity’s precept by their laws: That his tefillin be written on parchment is a required clause. Practice and rule is to bind with sinews, no ruled lines in their bylaws. And rule is that the letters must have all around them space to pause. And not to go down from head to hand, lest you reduce their holy awes. And from ten to fourteen stiches the craftsman draws, And the time to set them is daytime: one must say the blessing clause. The hand first when donning, but the head when one withdraws. And the two are not bound, nor does one another’s exception cause. And sabbaths, marked days, their markings are enough for a pause, And their takers are forbidden to sleep with them upon their paws. Grant your knowledge, and your thoughts, delight in them profound! Like a seal upon your heart, like a seal upon your arm bound. (Song of Songs 8:6) |
הֱוֵה זָהִיר | בְּאוֹר בָּהִיר | צַח אֵין עָלָיו עֲנָנָה דָּת נְתוּנָה | לְךָ לְמָנָה | בְּהַר מוֹר גִּבְעַת לְבוֹנָה וְדָת תְּפִלִּין | אַל־תַּעֲלִים | פֶּן־תַּעֲבֹר בִּשְׁמוֹנָה צַר לְמַגֵּן | לְךָ לְמָגֵן | יְהוּ כְּמוֹ כַּנְפֵי יוֹנָה וּמוֹרַאֲךָ | בְּלֵב רוֹאֲךָ | בְּשֵׁם שַׁדַּי אֵל אֱמוּנָה בְּךָ בָחַר | וְלֹא אֵחַר | לְגַלּוֹת בְּרָכָה צְפוּנָה צִיר בְּשׇׁלְחוֹ | לְךָ בְּרוּחוֹ | אֵין בְּפִֽיהוּ רַק נְכוֹנָה וְאִם־עִנְּךָ | עַל־עֲוֺנְךָ | בְּרִיתוֹ לְךָ נֶאֱמָנָה אַל־תִּירָא | כִּי מְהֵרָה | קַל יְבוֹאוּן יְמֵי עֶדְנָה וְהָאַהֲבָה | כְּטַל נְדָבָה | בָּרִאשׁוֹנָה וּבָאַחֲרוֹנָה כֵּן יֹאמַר | צוּר שָׁמַר | בְּרִית לְאֵתָנִים נְתוּנָה עַם אֶחָד | אַל־תִּפְחָד | כִּי אֲנִי מוֹשִׁיעֶֽךָ׃ כַֽחוֹתָ֜ם עַל־לִבֶּ֗ךָ כַּֽחוֹתָם֙ עַל־זְרוֹעֶ֔ךָ׃ (שיר השירים ח:ו) |
Heed carefully the shining light, cloudless and pure, The law given to you as a gift on the Incense-Hill, Mount of Myrrh, And do not neglect the law of tefillin lest eight[26] Bavli Menakhot 44a sins you incur. Made to shield, they will be your shield, like doves’ wings secure.[27] A reference to the story of Elisha, the Man of Wings, in Bavli Shabbat 49a And those who see you will revere you by name of the faithful Delimiter, Who chose you and did not delay to reveal a blessing obscure, The herald[28] Moses They sent you in Their spirit — every word of Theirs is sure, And if They afflict you for iniquity, Their covenant with you will endure. Do not fear, for exceedingly fast will pleasant days occur, And love, like willing dew in that the first and last ensure Thus the Rock who kept you says the ancestral covenant will endure. Single people, do not fear, for in Me is salvation found! Like a seal upon your heart, like a seal upon your arm bound. (Song of Songs 8:6) |
Notes
| 1 | The Torah. Find Proverbs 8:30 |
|---|---|
| 2 | Portions. In the head-tefillin, the four paragraphs are written on separate sheets of parchment |
| 3 | In the arm-tefillin, the four paragraphs are written on one sheet of parchment. |
| 4 | For right-handed people, tefillin are wrapped on the left hand, and vice versa for the left-handed. The traditional explanation for this is that the mitsvah is the wrapping, not the being wrapped. |
| 5 | The word “bound” is added in this translation to make the rhyme scheme easier. |
| 6 | Tefillin parchment may only be made from kosher animals. |
| 7 | A punning reference to Genesis 2:10, referring again to the fact that in the head-tefillin, the four paragraphs are written on separate sheets of parchment |
| 8 | There is a custom dating back to the Gemara that on the head-phylacteries the letter shin should be embossed, and a later custom (first found in the Shimusha Rabba from the Gaonic period) that one should have four heads and another with three, and that the heads should be written like small reshes. |
| 9 | Or daleth, the shape of the head-tefillin’s knot. |
| 10 | The shape of the arm-tefillin’s knot. According to Bavli Shabbat 62a, the shin, daleth, and yod of the tefillin are a halakha given to Moses from Sinai. |
| 11 | Mishnah Berakhot 3:3 |
| 12 | Mishnah Berakhot 2:5 |
| 13 | Mishnah Berakhot 3:1 |
| 14 | Bavli Sukkah 25a, which states: one who is engaged in performing a commandment is exempt from another commandment. |
| 15 | Bavli Gittin 45b, which (in many girsaot, albeit not in the one listed on Sefaria which lacks the idolater) lists the following nine categories of people whose tefillin are not kosher: a heretic, an informer, a gentile, an idolater, a slave, a woman, a minor, a Samaritan, and an apostate. |
| 16 | The tagin on the שעטנ״ז ג״ץ letters |
| 17 | Find Psalms 111:2. The rule that the black part of the straps must face outwards is explained in Bavli Menakhot 35a. |
| 18 | Bavli Menakhot 35b |
| 19 | Bavli Menakhot 44a |
| 20 | Aramaic borrowed words for the base and the rim (the passage-way of the strap) of the tefillin, here represented with Latin borrowed words to reflect their borrowedness. |
| 21 | Deuteronomy 6:4–9 |
| 22 | Deuteronomy 11:13–21 |
| 23 | Exodus 13:1–10 |
| 24 | Exodus 13:11–16 |
| 25 | The blessing ”on the commandment of tefillin” is only recited when one speaks after saying the blessing “to wrap tefillin” — Bavli Menakhot 36a |
| 26 | Bavli Menakhot 44a |
| 27 | A reference to the story of Elisha, the Man of Wings, in Bavli Shabbat 49a |
| 28 | Moses |
“יְדִיד עֶלְיוֹן | Yədid ‘Elyon — an ahavah piyyuṭ for Parashat ‘Éqev by Yehudah ha-Levi” is shared through the Open Siddur Project under the Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license.
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