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Some presentations and translations of the birkat hamazon may be found in the Barekh section of compiled Haggadot (some of which are still awaiting transcription or decompilation).
This Psalm is straightforwardly post-exilic (for which see Sefer haWiki) but switches in its narrative perspective between before and after the return from Babylon, between gratitude and longing for return, helped by the profoundly non-linear mechanics of verbal tense and aspect in biblical Hebrew. The Psalmist chooses words associated with joy (s’ḥoq, rinah) that are tinged with other, more complicated emotions. Here’s what came out. . . .
The style by which Rabbi Zalman Schachter-Shalomi, z”l translated Jewish liturgy in English was neither literal nor idiomatic, but highly interpretive and interspersed with his own ḥiddushim (innovations). Showing Reb Zalman’s translation side-by-side with the Jewish liturgy helps to illuminate his understanding of the liturgy — it’s deeper meaning as well as how it might be communicated to a contemporary audience. In the version I have prepared below, I have set the interpretive translation of Rabbi Zalman Schachter-Shalomi, z”l side-by-side with the liturgical Hebrew that may have inspired it. In several places, Reb Zalman’s formulation departs from the traditional Ashkenazi nusaḥ. Where there is no Hebrew, we can more easily observe where Reb Zalman has expanded upon the blessing. Still, my work was not exhaustive and I appreciate any corrections to the nusaḥ (liturgical custom) of the Hebrew that may have inspired Reb Zalman’s interpretation in English. . . .