Shaḥarit l'Shabbat ul'Yom Tov • the Open Siddur Project ✍ פְּרוֺיֶקְט הַסִּדּוּר הַפָּתוּחַ

עמידה לשחרית שבת (אשכנז) | Amidah for Shabbat Morning — Chinese translation by Richard Collis (2022)

Unknown — Thu, 29 Jun 2023 02:06:16 +0000

Source (Hebrew)	Translation (Chinese)
	晨祷的AMIDAH（站立）祈祷从此处开始。我们首先以个人身份祈祷，然后一起唱歌。
אֲדֹנָי שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶךָ׃	Hashem，张开我的唇，我口中必赞美你（赞美你）。
בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב, הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא אֵל־עֶלְיוֹן גּוֹמֵל חֲסָדִים טוֹבִים וְקֹנֵה הַכֹּל וְזוֹכֵר חַסְדֵּי אָבוֹת וּמֵבִיא גוֹאֵל לִבְנֵי בְנֵיהֶם לְמַעַן שְׁמוֹ בְּאַהֲבָה. מֶלֶךְ עוֹזֵר וּמוֹשִׁיעַ וּמָגֵן. בָּרוּךְ אַתָּה יי מָגֵן אַבְרָהָם.	Hashem是有福的，祂是我们的上帝，我们祖先的上帝，亚伯拉罕的上帝，以撒的上帝、雅各的上帝，祂是上帝，是伟大的神，万能的神，令人敬畏的神，祂是至高无上的上帝，祂将（善意）的爱心回报给我们，祂创造了一切，祂铭记祖先的慈爱，并且救赎了他们的子孙，为了祂的名，祂满怀爱心。祂是帮助、救赎和捍卫子民的王。Hashem，亚伯拉罕之盾，你是有福的。
אַתָּה גִבּוֹר לְעוֹלָם אֲדֹנָי מְחַיֵּה מֵתִים אַתָּה, רַב לְהוֹשִׁיעַ. מַשִּׁיב הָרוּחַ וּמוֹרִיד הַגָּשֶׁם. מְכַלְכֵּל חַיִּים בְּחֶסֶד, מְחַיֵּה מֵתִים בְּרַחֲמִים רַבִּים, סוֹמֵךְ נוֹפְלִים וְרוֹפֵא חוֹלִים וּמַתִּיר אֲסוּרִים וּמְקַיֵּם אֱמוּנָתוֹ לִישֵׁנֵי עָפָר. מִי כָמוֹךָ בַּעַל גְּבוּרוֹת וּמִי דוֹמֶה לָּךְ, מֶלֶךְ מֵמִית וּמְחַיֶּה וּמַצְמִיחַ יְשׁוּעָה. וְנֶאֱמָן אַתָּה לְהַחֲיוֹת מֵתִים. בָּרוּךְ אַתָּה יי מְחַיֵּה הַמֵּתִים.	Hashem，你永远强大，你使死者复活，你可以救赎众人。仅在欢庆妥拉节和逾越节（冬季）之间念诵。（你使风吹动，使雨降落）。祂以慈爱的心滋养生命，以丰富的怜悯复活死者，祂救助堕落之人，救治生病之人，释放俘虏，祂将祂的信仰注入那些睡在尘土中的人。有谁能像你一样，万能的主；有谁能跟你相比，决定死亡、救助生命、实施救赎的王？你忠于复活死者。 Hashem，死者的复活者，你是有福的。
הש״ץ לבדו אומר: נְקַדֵּשׁ אֶת־שִׁמְךָ בָּעוֹלָם כְּשֵׁם שֶׁמַּקְדִּישִׁים אוֹתוֹ בִּשְׁמֵי מָרוֹם, כַּכָּתוּב עַל יַד נְבִיאֶךָ: וְקָרָא זֶה אֶל זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יי צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ. אָז בְּקוֹל רַעַשׁ גָּדוֹל אַדִּיר וְחָזָק. מַשְׁמִיעִים קוֹל. מִתְנַשְּׂאִים לְעֻמַּת שְׂרָפִים. לְעֻמָּתָם בָּרוּךְ יֹאמֵֽרוּ: בָּרוּךְ כְּבוֹד יי מִמְּקוֹמוֹ. מִמְּקוֹמְךָ מַלְכֵּנוּ תוֹפִיעַ וְתִמְלוֹךְ עָלֵינוּ כִּי מְחַכִּים אֲנַחְנוּ לָךְ. מָתַי תִּמְלֹךְ בְּצִיּוֹן? בְּקָרוֹב, בְּיָמֵינוּ, לְעוֹלָם וָעֶד תִּשְׁכּוֹן. תִּתְגַּדַּל וְתִתְקַדַּשׁ בְּתוֹךְ יְרוּשָׁלַיִם עִירְךָ לְדוֹר וָדוֹר וּלְנֵצַח נְצָחִים. וְעֵינֵינוּ תִרְאֶינָה מַלְכוּתְךָ כַּדָּבָר הָאָמוּר בְּשִׁירֵי עֻזֶּךָ עַל יְדֵי דָּוִד מְשִׁיחַ צִדְקֶךָ: יִמְלֹךְ יי לְעוֹלָם אֱלֹהַיךְ צִיּוֹן לְדֹר וָדֹר הַלֲלוּיָהּ.	我们将使你的名在世上成圣，就如他们（天使）一样在高高的天上圣化；正如你的先知所写的那样，（一个天使）会呼叫另一个（天使）并说：（以色列）军队中的Hashem（主）是圣洁的、圣洁的、圣洁的，整个大地（土地）充满了祂的荣耀（荣誉）。然后发出巨大、有力、响亮的声音，他们把自己的话语传达出去他们上升（以）面对炽天使，（一）见到炽天使，他们便祝福道： Hashem从祂的地方获得荣耀（荣誉）是有福的。我们的王（愿你）从你的位置显现出来，统治我们，因为我们在等你。你何时统治锡安？在我们的时代（请快快）实践，永远住在那里。愿你在你的城市耶路撒冷中传扬和圣化，世世代代，永生永世。愿我们的眼睛看到你的王国，如在你的力量之歌中所展现，由大卫（王）亲手谱写，你的义人选定：你的上帝，Hashem将永远统治锡安，世世代代，哈利路亚。
והש״ץ ממשיך לבדו: לְדוֹר וָדוֹר נַגִּיד גָּדְלֶךָ. וּלְנֵצַח נְצָחִים קְדֻשָּׁתְךָ נַקְדִּישׁ. וְשִׁבְחֲךָ אֱלֹהֵינוּ מִפִּינוּ לֹא יָמוּשׁ לְעוֹלָם וָעֶד. כִּי אֵל מֶלֶךְ גָּדוֹל וְקָדוֹשׁ אָתָּה. בָּרוּךְ אַתָּה יי הָאֵל הַקָּדוֹשׁ.	从一代到下一代，我们将谈论你的伟大，永生永世，我们将圣化你，赞美你，我们的上帝，永不停止，因为你就是一位伟大而神圣的上帝（和）王。 Hashem，圣洁的上帝，你是有福的！
יִשְׂמַח משֶׁה בְּמַתְּנַת חֶלְקוֹ כִּי עֶבֶד נֶאֱמָן קָרָאתָ לּוֹ. כְּלִיל תִּפְאֶרֶת בְּרֹאשׁוֹ נָתַתָּ לּוֹ בְּעָמְדוֹ לְפָנֶיךָ עַל הַר סִינַי. וּשְׁנֵי לֻחוֹת אֲבָנִים הוֹרִיד בְּיָדוֹ וְכָתוּב בָּהֶם שְׁמִירַת שַׁבָּת. וְכֵן כָּתוּב בְּתוֹרָתֶךָ:	摩西对他那份礼物感到满意，因为你称他为忠实的仆人。在西奈山上，他站在你面前，你将灿烂的王冠戴在（赐予）他的头上。他手里拿了两块石子，刻上（诫命）以遵循（守卫）安息日，因此律法书中如是记载：
וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת־הַשַּׁבָּת לַעֲשׂוֹת אֶת־הַשַּׁבָּת לְדֹרֹתָם בְּרִית עוֹלָם. בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל אוֹת הִיא לְעוֹלָם כִּי שֵׁשֶׁת יָמִים עָשָׂה יי אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ וּבַיּוֹם הַשְּׁבִיעִי שָׁבַת וַיִּנָּפַשׁ.	以色列的子孙必守卫安息日，世世代代（都将）遵循安息日，以此作为永恒的条约。这是我和以色列子孙之间一个永恒的信号，因为在六天内 Hashem创造了天和地，在第七天，祂休息，养精蓄锐。
וְלֹא נְתַתּוֹ יי אֱלֹהֵינוּ לְגוֹיֵי הָאֲרָצוֹת, וְלֹא הִנְחַלְתּוֹ מַלְכֵּנוּ לְעוֹבְדֵי פְסִילִים, וְגַם בִּמְנוּחָתוֹ לֹא יִשְׁכְּנוּ עֲרֵלִים. כִּי לְיִשְׂרָאֵל עַמְּךָ נְתַתּוֹ בְּאַהֲבָה, לְזֶרַע יַעֲקֹב אֲשֶׁר בָּם בָּחָרְתָּ, עַם מְקַדְּשֵׁי שְׁבִיעִי כֻּלָּם יִשְׂבְּעוּ וְיִתְעַנְּגוּ מִטּוּבֶךָ. וּבַשְּׁבִיעִי רָצִיתָ בּוֹ וְקִדַּשְׁתּוֹ, חֶמְדַת יָמִים אוֹתוֹ קָרָאתָ זֵכֶר לְמַעֲשֶׂה בְרֵאשִׁית.	Hashem，我们的上帝，并没有将（安息日）给予地上（大地）的（其他）国家，我们的王并没有将安息日传给偶像崇拜者，（因此）在宁静的安息中，未受割礼者必不能居留。因为对以色列，你的子民，你充满了爱，他们是你选择的雅各的后代。第七日（天）成圣的人将感到满足，他们会因你的良善而喜悦，你喜爱（渴望）第七日（天）并将这一天神圣化，你称这一天为最渴望的一天，是对（你）所创造（世界）的纪念。
אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ רְצֵה בִמְנוּחָתֵנוּ קַדְּשֵׁנוּ בְּמִצְוֺתֶךָ וְתֵן חֶלְקֵנוּ בְּתוֹרָתֶךָ שַׂבְּעֵנוּ מִטּוּבֶךָ וְשַׂמְּחֵנוּ בִּישׁוּעָתֶךָ וְטַהֵר לִבֵּנוּ לְעָבְדְּךָ בֶּאֱמֶת. וְהַנְחִילֵנוּ יי אֱלֹהֵינוּ בְּאַהֲבָה וּבְרָצוֹן שַׁבַּת קָדְשֶׁךָ. וְיִשְׂמְחוּ בְךָ יִשְׂרָאֵל אֹהֲבֵי שְׁמֶךָ. בָּרוּךְ אַתָּה יי מְקַדֵּשׁ הַשַּׁבָּת.	我们的上帝，我们祖先的上帝，（请）支持我们安息。你的诫命使我们圣洁，（请）在你的律法中给予我们的位置（传承/名分）。满足我们借着你的良善，让我们在你的救赎中快乐，净化我们的心，真诚地为你服务。Hashem，我们的上帝，给我们爱心和恩宠，神圣的安息日，以色列将在此安息，借你之名成圣。Hashem，你使安息日圣洁，你是有福的。
רְצֵה יי אֱלֹהֵינוּ בְּעַמְּךָ יִשְׂרָאֵל וּבִתְפִלָּתָם וְהָשֵׁב אֶת־הָעֲבוֹדָה לִדְבִיר בֵּיתֶךָ וְאִשֵּׁי יִשְׂרָאֵל וּתְפִלָּתָם בְּאַהֲבָה תְקַבֵּל בְּרָצוֹן, וּתְהִי לְרָצוֹן תָּמִיד עֲבוֹדַת יִשְׂרָאֵל עַמֶּךָ. וְתֶחֱזֶינָה עֵינֵינוּ בְּשׁוּבְךָ לְצִיּוֹן בְּרַחֲמִים. בָּרוּךְ אַתָּה יי הַמַּחֲזִיר שְׁכִינָתוֹ לְצִיּוֹן.	Hashem，我们的上帝，支持你的以色列子民和他们的祷告，作为礼拜的回应，（在耶路撒冷）（重建）你的圣殿，并以爱和赞同之心接受以色列的献祭和祈祷，愿你的子民，以色列人民的敬拜一直（受你）喜爱。愿我们的目光见证你以慈悲之心返回锡安。 Hashem，你在锡安恢复圣殿，你是有福的。
מוֹדִים אֲנַחְנוּ לָךְ שָׁאַתָּה הוּא יי אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ לְעוֹלָם וָעֶד צוּר חַיֵּינוּ מָגֵן יִשְׁעֵנוּ אַתָּה הוּא לְדוֹר וָדוֹר. נוֹדֶה לְּךָ וּנְסַפֵּר תְּהִלָּתֶךָ עַל חַיֵּינוּ הַמְּסוּרִים בְּיָדֶךָ וְעַל נִשְׁמוֹתֵינוּ הַפְּקוּדוֹת לָךְ וְעַל נִסֶּיךָ שֶׁבְּכָל־יוֹם עִמָּנוּ וְעַל נִפְלְאוֹתֶיךָ וְטוֹבוֹתֶיךָ שֶׁבְּכָל־עֵת עֶרֶב וָבֹקֶר וְצָהֳרָיִם. הַטּוֹב כִּי לֹא כָלֽוּ רַחֲמֶיךָ וְהַמְרַחֵם כִּי לֹא תַֽמּוּ חֲסָדֶיךָ מֵעוֹלָם קִוִּינוּ לָךְ.	我们感谢你，你是Hashem，是我们的上帝、我们祖先的上帝，永生永世。你是我们生命的磐石，我们救赎的盾牌，世世代代。我们必感谢你，通过言语表达对你的赞美，感谢我们的生命交在你手中，感谢我们的灵魂托付给你，感谢你创造的奇迹每天与我们同在，感谢你的奇妙和恩宠随时与我们同在，无论傍晚、早晨或下午。（你是）良善的，（因为）你的怜悯永不枯竭，你是仁慈的，（因为）你的慈爱永无止境，你是我们永恒的希望。
וְעַל כֻּלָּם יִתְבָּרַךְ וְיִתְרוֹמַם שִׁמְךָ מַלְכֵּנוּ תָּמִיד לְעוֹלָם וָעֶד. וְכֹל הַחַיִּים יוֹדוּךָ סֶּלָה וִיהַלֲלוּ אֶת־שִׁמְךָ בֶּאֱמֶת הָאֵל יְשׁוּעָתֵנוּ וְעֶזְרָתֵנוּ סֶלָה בָּרוּךְ אַתָּה יי הַטּוֹב שִׁמְךָ וּלְךָ נָאֶה לְהוֹדוֹת.	对于所有这些（事物），愿你的名，我们的王，不断得到祝福和赞扬，直到永远。所有的生命都会永远感激你，真诚地赞美你的名。我们的救赎和救助上帝，永世长存。 Hashem，你是有福的，良善是你的名，对你表示感谢是应当的。
אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, בָּרֲכֵנוּ בַבְּרָכָה הַמְשֻׁלֶּשֶׁת בַּתּוֹרָה הַכְּתוּבָה עַל יְדֵי משֶׁה עַבְדֶּךָ הָאֲמוּרָה מִפִּי אַהֲרֹן וּבָנָיו כֹּהֲנִים עַם קְדוֹשֶׁךָ כָּאָמוּר: יְבָרֶכְךָ יי וְיִשְׁמְרֶךָ. יָאֵר יי פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ. יִשָּׂא יי פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם.	我们的上帝，我们祖先的上帝，请赐予我们律法书中的三重（三节）祝福，如你的仆人摩西手写以及亚伦及他的儿子祭司，你的圣民，口述的那样：愿Hashem保佑你，保护你。愿Hashem对你微笑，对你仁慈。愿Hashem面朝向你，为你构建和平。
שִׂים שָׁלוֹם טוֹבָה וּבְרָכָה חֵן וָחֶסֶד וְרַחֲמִים עָלֵינוּ וְעַל כָּל־יִשְׂרָאֵל עַמֶּךָ. בָּרֲכֵנוּ אָבִינוּ כֻּלָּנוּ כְּאֶחָד בְּאוֹר פָּנֶיךָ כִּי בְאוֹר פָּנֶיךָ נָתַתָּ לָּנוּ יי אֱלֹהֵינוּ תּוֹרַת חַיִּים וְאַהֲבַת חֶסֶד וּצְדָקָה וּבְרָכָה וְרַחֲמִים וְחַיִּים וְשָׁלוֹם. וְטוֹב בְּעֵינֶיךָ לְבָרֵךְ אֶת־עַמְּךָ יִשְׂרָאֵל בְּכָל־עֵת וּבְכָל־שָׁעָה בִּשְׁלוֹמֶךָ. בָּרוּךְ אַתָּה יי הַמְבָרֵךְ אֶת־עַמּוֹ יִשְׂרָאֵל בַּשָּׁלוֹם.	在我们身上以及你的子民，以色列全体人民身上构建和平、良善、福气、恩典、仁慈与怜悯。我们的天父，用你脸上的光祝福我们，我们所有人（一个人），因为你通过你脸上的光，Hashem，我们的上帝，你给予我们生命的律法，并（因此）给予我们慈爱、慈善、祝福和同情、生活、和平。愿你眼中祝福你的子民，以色列，随时随地保持和平。 Hashem，你保佑你的以色列子民和平，你是有福的（保佑祂的以色列子民和平）。

This Chinese translation of the Shaḥarit Amidah for Shabbat is found on pages 20-27 of the liner notes for the Chinese edition of Richard Collis’s album We Sing We Stay Together: Shabbat Morning Service Prayers (Wǒmen gēchàng, wǒmen xiāngjù — Ānxírì chén dǎo qídǎo).

Source(s)

אֵל אָדוֹן | 上帝，主 | El Adon (Shàngdì, zhǔ) — Chinese translation by Richard Collis (2022)

Unknown — Sun, 25 Jun 2023 17:31:34 +0000

Source (Hebrew)	Translation (Chinese)
אֵל אָדוֹן עַל כָּל־הַמַּעֲשִׂים בָּרוּךְ וּמְבֹרָךְ בְּפִי כָל־נְשָׁמָה גָּדְלוֹ וְטוּבוֹ מָלֵא עוֹלָם דַּעַת וּתְבוּנָה סוֹבֲבִים אוֹתוֹ	上帝，是万事（行动）之主，是圣尊，每个灵魂的嘴都祝福祂，祂的伟大和善良遍布世界，祂的知识和洞察力随处可见。
הַמִּתְגָּאֶה עַל חַיּוֹת הַקֹּדֶשׁ וְנֶהְדָּר בְּכָבוֹד עַל הַמֶּרְכָּבָה זְכוּת וּמִישׁוֹר לִפְנֵי כִסְאוֹ חֶסֶד וְרַחֲמִים לִפְנֵי כְבוֹדוֹ	尊贵的神立于神圣的Chayot天使上方，（天堂）战车上方是（祂）神奇的荣耀，从祂的宝座中传出价值和公平，从祂的荣耀中传出仁慈和怜悯。
טוֹבִים מְאוֹרוֹת שֶׁבָּרָא אֱלֹהֵינוּ יְצָרָם בְּדַעַת בְּבִינָה וּבְהַשְׂכֵּל כֹּחַ וּגְבוּרָה נָתַן בָּהֶם לִהְיוֹת מוֹשְׁלִים בְּקֶרֶב תֵּבֵל	我们的神创造的发光体是良善的，祂凭借着知识、理解和智慧进行创造，祂给予发光体以力量和能力，（让）他们在世界尽情展现。
מְלֵאִים זִיו וּמְפִיקִים נוֹגַהּ נָאֶה זִיוָם בְּכָל־הָעוֹלָם שְׂמֵחִים בְּצֵאתָם וְשָׂשִׂים בְּבוֹאָם עוֹשִׂים בְּאֵימָה רְצוֹן קוֹנָם	他们充满光泽和光亮，美丽的光芒照耀全世界，他们出发时很快乐，归来时很高兴，他们满怀着敬畏按照创造者的意志行事。
פְּאֵר וְכָבוֹד נוֹתְנִים לִשְׁמוֹ צָהֳלָה וְרִנָּה לְזֵכֶר מַלְכוּתוֹ קָרָא לַשֶּׁמֶשׁ וַיִּזְרַח אוֹר רָאָה וְהִתְקִין צוּרַת הַלְּבָנָה	他们给祂的名增添光辉和荣耀，（他们满怀）欢乐歌颂祂的王国，祂呼唤太阳，太阳便释放（它的）光芒，祂观察并绘制月亮（白色）的形状（月相）。
שֶׁבַח נוֹתְנִים לוֹ כָּל־צְבָא מָרוֹם תִּפְאֶרֶת וּגְדֻלָּה שְׂרָפִים וְאוֹפַנִּים וְחַיּוֹת הַקֹּדֶשׁ׃	所有天上的（天使）军团极力地赞美祂。炽天使、座天使和圣洁的Chayot天使将光辉与伟大（赐予祂）。

This Chinese translation of an Ashkenazi nusaḥ for the alphabetic acrostic piyyut “El Adon,” is found on page 8 of the liner notes for the Chinese edition of Richard Collis’s album We Sing We Stay Together: Shabbat Morning Service Prayers (Wǒmen gēchàng, wǒmen xiāngjù — Ānxírì chén dǎo qídǎo).

Note that in El Adon, the acrostic line for the letter samekh uses the sin in it’s stead, the two being phonetically equivalent.

Macy Nulman writes in his entry on “Ayl Adon” in Encyclopedia of Jewish Prayer (1993, pp. 61-62):

A Piyyut arranged in alphabetical acrostic form recited in the Yotzayr benediction on Shabbat and, according to the Ashkenazic rite, on a festival day when it coincides with Shabbat. If the festival day is a weekday, it is omitted. Sephardim recite Ayl Adon (“God, the Master of all works”) on Shabbat and even on festivals that occur on weekdays. The poem is alluded to in the Talmud^[1] Hagigah 3b. and appears in the Zohar,^[2] Terumah 132a, Vayakhayl 205b. and it is generally attributed to the Yorday Merkavah (the Riders on the Chariot), mystics of the eighth century. The chariot referred to in the Piyyut (“and is splendrous in glory above the chariot”) is derived from the vision of Ezekiel in his Ma’asayh Merkavah prophesy (Ezekiel chaps. 1 and 10).

The poem, introduced into the Sabbath liturgy by the Ge’onim, has no uniformity in meter. Its alphabetical arrangement is to illustrate that God created the world for the sake of the Torah, which is written in twenty-two letters of the Hebrew alphabet.^[3] Abudraham. ) The first verses (Ayl and Barukh) each contain five words, adding up to ten and alluding to the “ten words” by which God created the world.^[4] Avot 5.1. The two final verses (Shevah and Tiferet) have six words each, a total of twelve, to correspond to the twelve zodiacal signs.^[5] Berakhot 32b. The intermediate eighteen verses (from Godlo to Ra’ah) contain four words, the total adding up to seventy-two, which corresponds to the Divine Name of seventy-two letters.^[6] Cf. Kol Bo; see also Zohar, Parshat Terumah.

The poem is an homage to God for the creation of the heavenly hosts–the sun, the moon, and stars. After having mentioned the sun and moon, whose functions are well known, the author also alludes to the five planets, Shabtai (Saturn), Nogah (Venus), Kokhav (Mercury), Tzedek (Jupiter), and Ma’adim (Mars) by means of the initial words of the next to the final verse, Shevah Notnim Kol Tzeva Marom.^[7] Iy Tef, vol. 1, p.682; cf. also Shabbat 156a. Although there are several textual variations between Ashkenazim and Sephardim, both have the same number of words in the poem, based on the dictum that one not alter the number of words in Ayl Adon.^[8] Magen Avraham to OH, chapter 281.

Source(s)

Notes

Notes
1	Hagigah 3b.
2	Terumah 132a, Vayakhayl 205b.
3	Abudraham.
4	Avot 5.1.
5	Berakhot 32b.
6	Cf. Kol Bo; see also Zohar, Parshat Terumah.
7	Iy Tef, vol. 1, p.682; cf. also Shabbat 156a.
8	Magen Avraham to OH, chapter 281.

הַכֹּל יוֹדוּךָ | 众人感谢 | Ha-Kol Yodukha (Zhòngrén gǎnxiè) — Chinese translation by Richard Collis (2022)

Unknown — Sun, 25 Jun 2023 22:31:19 +0000

Source (Hebrew)	Translation (Chinese)
בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ. עֹשֶׂה שָׁלוֹם וּבוֹרֵא אֶת הַכֹּל׃ (כמו ישעיה מה:ז)	我们祝福Hashem，我们的上帝、世界之王，你创造了光，创造了黑暗，创造了和平，创造了一切。
הַכֹּל יוֹדוּךָ וְהַכֹּל יְשַׁבְּחוּךָ וְהַכֹּל יֹאמְרוּ אֵין קָדוֹשׁ כַּיְיָ. (שמואל א׳ ב:ב) הַכֹּל יְרוֹמֲמוּךָ סֶּלָה יוֹצֵר הַכֹּל. הָאֵל הַפּוֹתֵחַ בְּכָל־יוֹם דַּלְתוֹת שַׁעֲרֵי מִזְרָח וּבוֹקֵעַ חַלּוֹנֵי רָקִיעַ מוֹצִיא חַמָּה מִמְּקוֹמָהּ וּלְבָנָה מִמְּכוֹן שִׁבְתָּהּ וּמֵאִיר לָעוֹלָם כֻּלּוֹ ולְיוֹשְׁבָיו שֶׁבָּרָא בְּמִדַּת הָרַחֲמִים. הַמֵּאִיר לָאָרֶץ וְלַדָּרִים עָלֶיהָ בְּרַחֲמִים וּבְטוּבוֹ מְחַדֵּשׁ בְּכָל־יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית. הַמֶּלֶךְ הַמְרוֹמָם לְבַדּוֹ מֵאָז הַמְשֻׁבָּח וְהַמְפֹאָר וְהַמִּתְנַשֵּׂא מִימוֹת עוֹלָם. אֱלֹהֵי עוֹלָם בְּרַחֲמֶיךָ הָרַבִּים רַחֵם עָלֵינוּ אֲדוֹן עֻזֵּנוּ צוּר מִשְׂגַּבֵּנוּ מָגֵן יִשְׁעֵנוּ מִשְׂגָּב בַּעֲדֵנוּ.	所有人都会感谢你，所有人都会赞美你，所有人都会说再没有什么圣洁如 Hashem。所有人将永远颂扬你，（你）万物的创造者。上帝每天打开（面向）东方门户之门，打开天上的窗户，从东边拉出（炎热的）太阳，从夜晚拉出（白色的）月亮，（如此）照亮了祂仁慈创造的这整个世界及居民。祂以慈悲之心照亮大地及大地上的居民，以良善之行每天（日复一日）不断地更新祂的创造行为。我们的王，从远古时代开始就被赞扬，从世界（创始）之初开始就受到赞扬、赞美和推崇。仁慈的世界之神，怜悯我们，你是我们力量的主、我们据点的磐石、我们救赎的盾牌，（你）对我们来说就是据点（庇护所）。
אֵין כְּעֶרְכֶּךָ וְאֵין זוּלָתֶךָ אֶפֶס בִּלְתֶּךָ וּמִי דּוֹמֶה לָּךְ. אֵין כְּעֶרְכְּךָ יְיָ אֱלֹהֵינוּ בָּעוֹלָם הַזֶּה וְאֵין זוּלָתְךָ מַלְכֵּנוּ לְחַיֵּי הָעוֹלָם הַבָּא אֶפֶס בִּלְתְּךָ גּוֹאֲלֵנוּ לִימוֹת הַמָּשִׁיחַ וְאֵין דּוֹמֶה לְּךָ מוֹשִׁיעֵנוּ לִתְחִיַּת הַמֵּתִים׃	你无与伦比，你就是一切，没有你一切都是零，又有谁能与你相比？ Hashem，我们的上帝，你在这世上无与伦比。我们的王，未来世界的生活中只有你。在弥赛亚时代，没有你（我们的救赎主），一切都是零; （当你让）死者重生，（没有）什么能与你相比，我们的救世主。
אֵל אָדוֹן	El Adon 上帝，主
לָאֵל אֲשֶׁר שָׁבַת מִכָּל־הַמַּעֲשִׂים בַּיּוֹם הַשְּׁבִיעִי הִתְעַלָּה וְיָשַׁב עַל כִּסֵּא כְבוֹדוֹ תִּפְאֶרֶת עָטָה לְיוֹם הַמְּנוּחָה עֹנֶג קָרָא לְיוֹם הַשַּׁבָּת זֶה שֶׁבַח שֶׁלַּיּוֹם הַשְּׁבִיעִי שֶׁבּוֹ שָׁבַת אֵל מִכָּל־מְלַאכְתּוֹ. וְיוֹם הַשְּׁבִיעִי מְשַׁבֵּחַ וְאוֹמֵר מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת. (תהלים צב:א) לְפִיכָךְ יְפָאֲרוּ וִיבָרֲכוּ לָאֵל כָּל־יְצוּרָיו שֶׁבַח יְקָר וּגְדֻלָּה יִתְּנוּ לָאֵל מֶלֶךְ יוֹצֵר כֹּל הַמַּנְחִיל מְנוּחָה לְעַמּוֹ יִשְׂרָאֵל בִּקְדֻשָּׁתוֹ בְּיוֹם שַׁבַּת קֹדֶשׁ. שִׁמְךָ יְיָ אֱלֹהֵינוּ יִתְקַדַּשׁ וְזִכְרְךָ מַלְכֵּנוּ יִתְפָּאַר בַּשָּׁמַיִם מִמַּעַל וְעַל הָאָרֶץ מִתָּחַת. תִּתְבָּרַךְ מוֹשִׁיעֵנוּ עַל שֶׁבַח מַעֲשֵׂה יָדֶיךָ וְעַל מְאוֹרֵי אוֹר שֶׁעָשִׂיתָ יְפָאֲרוּךָ סֶּלָה׃	致安息一切事物的上帝；在第七天（安息日），祂登上荣耀的宝座坐下来，将安息的日子充满光辉灿烂，（并）称安息日为喜乐，（所以）这就是第七日的赞美，上帝在这一日停歇所有的工作，安息了。第七天（本身）赞美道：（纪念）安息日的诗篇和颂歌，感谢Hashem。因此，祂创造的一切将赞美并祝福上帝。他们将赞美、荣耀和伟大赐给上帝，万物的创造者，祂以圣洁之心在神圣的安息日把休息赠予祂的以色列子民。我们的上帝，你的名Hashem将被圣化，我们对你，我们的王的纪念将变得荣耀，在上的天和在下的地上都是如此。我们的救主，你是有福的，因为你双手创作的作品（所有）都值得赞扬；因为你创造了（所有）发光体，你将永远得到荣耀。
תִּתְבָּרַךְ צוּרֵנוּ מַלְכֵּנוּ וְגוֹאֲלֵנוּ בּוֹרֵא קְדוֹשִׁים יִשְׁתַּבַּח שִׁמְךָ לָעַד מַלְכֵּנוּ יוֹצֵר מְשָׁרֲתִים וַאֲשֶׁר מְשָׁרֲתָיו כֻּלָּם עוֹמְדִים בְּרוּם עוֹלָם וּמַשְׁמִיעִים בְּיִרְאָה יַחַד בְּקוֹל דִּבְרֵי אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם. (כמו ירמיהו י:י) כֻּלָּם אֲהוּבִים כֻּלָּם בְּרוּרִים כֻּלָּם גִּבּוֹרִים וְכֻלָּם עוֹשִׂים בְּאֵימָה וּבְיִרְאָה רְצוֹן קוֹנָם. וְכֻלָּם פּוֹתְחִים אֶת־פִּיהֶם בִּקְדֻשָּׁה וּבְטָהֳרָה בְּשִׁירָה וּבְזִמְרָה וּמְבָרֲכִים וּמְשַׁבְּחִים וּמְפָאֲרִים וּמַעֲרִיצִים וּמַקְדִּישִׁים וּמַמְלִיכִים–	我们的磐石，我们的王，我们的救赎主，圣洁的创造者，你是有福的。我们的王，你的名将得到永远的称赞，你是侍奉天使的创造者，侍奉天使都站在世界之巅，他们以尊敬（敬畏）之心齐声传达永生上帝、世界之王的话语。他们深受爱戴，他们完美无瑕，他们无所不能，他们以悸惧和尊敬（敬畏）之心执行创造者的意愿。他们吐露圣洁、纯洁、歌声、赞美诗，他们祝福、赞美，他们荣耀、尊敬，他们成圣，他们宣布王权（进入曲目08）。
אֶת־שֵׁם הָאֵל הַמֶּלֶךְ הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא קָדוֹשׁ הוּא. (כמו דברים י:יז; תהלים צט:ג) וְכֻלָּם מְקַבְּלִים עֲלֵיהֶם עֹל מַלְכוּת שָׁמַיִם זֶה מִזֶּה וְנוֹתְנִים רְשׁוּת זֶה לָזֶה לְהַקְדִּישׁ לְיוֹצְרָם בְּנַחַת רוּחַ בְּשָׂפָה בְרוּרָה וּבִנְעִימָה, קְדֻשָּׁה כֻּלָּם כְּאֶחָד עוֹנִים וְאוֹמְרִים בְּיִרְאָה: קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְיָ צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ. (ישעיה ו:ג) וְהָאוֹפַנִּים וְחַיּוֹת הַקֹּדֶשׁ בְּרַעַשׁ גָּדוֹל מִתְנַשְּׂאִים לְעֻמַּת שְׂרָפִים לְעֻמָּתָם מְשַׁבְּחִים וְאוֹמְרִים: בָּרוּךְ כְּבוֹד יְיָ מִמְּקוֹמוֹ. (יחזקאל ג:יב)	上帝之名，我们的王，伟大的神、万能的神、令人敬畏的神，祂是圣洁的。所有（天使）彼此接受天国主权之锁，（天使）彼此允许（（天使）允许彼此），用一种平静（愉悦）的语言，以镇定（满足）的精神使他们的创造者成圣，（肯定祂的）圣洁，所有人一致满怀尊敬（敬畏）地回应和宣告：（以色列）军队中的Hashem（主）是圣洁的、圣洁的、圣洁的，地上（土地）布满祂的荣耀。（然后）座天使（天使）和神圣的Chayot（天使）发出很大的声音站起来，面对炽天使（天使），然后他们赞美并宣告：从Hashem那里得来的荣耀是有福的。
לְאֵל בָּרוּךְ נְעִימוֹת יִתֵּנוּ, לַמֶּלֶךְ אֵל חַי וְקַיָּם זְמִירוֹת יֹאמֵרוּ וְתֻשְׁבָּחוֹת יַשְׁמִיעוּ. כִּי הוּא לְבַדּוֹ פּוֹעֵל גְּבוּרוֹת עֹשֵׂה חֲדָשׁוֹת בַּעַל מִלְחָמוֹת זוֹרֵעַ צְדָקוֹת מַצְמִיחַ יְשׁוּעוֹת בּוֹרֵא רְפוּאוֹת נוֹרָא תְהִלּוֹת אֲדוֹן הַנִּפְלָאוֹת; הַמְחַדֵּשׁ בְּכָל־יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית כָּאָמוּר: לְעֹשֵׂה אוֹרִים גְּדוֹלִים, כִּי לְעוֹלָם חַסְדּוֹ׃ (תהילים קלו:ז)	他们（天使）会给有福的上帝歌唱悦耳的旋律。对于王，永生恒久的上帝，他们会唱赞美诗，他们会让赞美之声传遍大地，因为祂独自完成伟大的工，制造新事物，（和）祂是战争的主，（和）祂播下公义的种子，祂使救赎萌芽，祂创造治愈方法，祂的伟大永远称赞不完，祂是奇迹大师，祂满怀善意每天（日复一日）更新所创造之工（世界）。据载：致伟大的发光体创造者，（因为）祂的慈爱是永恒的。
אוֹר חָדָשׁ עַל־צִיּוֹן תָּאִיר וְנִזְכֶּה כֻלָּנוּ מְהֵרָה לְאוֹרוֹ. בָּרוּךְ אַתָּה יְיָ יוֹצֵר הַמְּאוֹרוֹת׃	祂让锡安焕发新光，并且希望我们所有人都能从祂（Hashem）的光中快速受益（得到回报）。创造发光体的Hashem，你是有福的。

This Chinese translation of an Ashkenazi nusaḥ of the prayer “ha-Kol Yodukha,” is found on pages 5-11 of the liner notes for the Chinese edition of Richard Collis’s album We Sing We Stay Together: Shabbat Morning Service Prayers (Wǒmen gēchàng, wǒmen xiāngjù — Ānxírì chén dǎo qídǎo).

Source(s)

Reconstruction of a Greek text of the Shabbat Amidah preserved in the Constitutiones Apostolorum (circa 380 CE), by Dr. David Fiensy

David Fiensy — Wed, 10 Jun 2015 17:06:10 +0000

This is a reconstruction of a Shabbat liturgy for the Tefillah of the Amidah, at least in some variant of its public recitation, in Greek from liturgical texts preserved in an early Christian work, the Constitutiones Apostolorum (Apostolic Constitutions), a Christian work compiled around 380 CE in Syria. Several prayers derived from Jewish sources appear in the Apostolic Constitutions and they can be found grouped together and labeled “Greek” or “Hellenistic Syanagogal Works” in collections of apocrypha and pseudepigrapha. Because explicitly Christian references appeared to have been added onto a pre-existing text with familiar Jewish or “Old Testament” themes and references, scholars in the late 19th century were already suggesting that as many as 16 of the prayers in the Apostolic Constitutions books 7 and 8 were derived from Jewish prayers. A relatively more recent appraisal was made by Dr. David Fiensy and published in Prayers Alleged to Be Jewish (Scholars Press 1985). Based on his analysis, Dr. Fiensy concluded that the only prayers which can be identified as Jewish with certainty are those found in sections 33-38 of book 7. (The origin of several additional prayers in book 8 of the Apostolic Constitutions is less certain.)

Source (Greek)	Translation (English)
^[1] Book 7 §33 Αίώνιε σῶτερ ὴμῶν, ὸ βασιλεὺς τὼν θεών, θεὸς πατέρων ὴμῶν ὸ θεὸς Άβραὰμ καὶ, Ίσαὰκ καὶ Ίακώβ, ὸ έλεήμων καὶ οίκτίρμων ὸ μακρόθυμος καὶ πολυέλεος, ᾦ πᾶσα γυμνοφανὴς βλέπεται καρδία καὶ πᾶν κρύφιον ενθύμημα άποκαλύπτεται πρὸς σὲ βοῶσιν ψυχαὶ δικαίων, έπὶ σοὶ πεποίθασιν ελπίδες ὸσίων, καὶ κατὰ πᾶν κλίμα τῆς οίκουμένης τὸ διὰ προσευχῆς καὶ λόγων άναπέμπεταί σοι θυμίαμα.	Our eternal Savior, the king of the gods, God of our fathers, God of Abraham, Isaac and Jacob, the merciful and compassionate, the patient and very merciful, the one to whom every heart is seen as naked and (to whom) every hidden thought is revealed; to you the souls of the righteous cry out, upon you the hopes of the pious rely, and in every region of the inhabited earth, incense is sent up to you through prayer and words.
Πᾶσι δὲ άνέῳξας πύλην έλεημοσύνης ὺπεδείξας δὲ ὲκάστῳ τῶν άνθρώτιων ὼς πλούτου ούκ άϊδιον τὸ κτῆμα, εύπρεπείας ούκ άέναον τὸ κάλλος, δυνάμεως εύδιάλυτος ὴ ίσχύς. ὺπέρμαχε γένους Άβραἀμ, εύλογητὸς εἶ είς τοὺς αίῶνας.	(You) opened to all the gate of mercy and showed to all mankind how the possession of wealth is not eternal, the beauty of comeliness is not everlasting, the strength of power is easily dissolved. O Defender of the offspring of Abraham, blessed are you forever.
^[2] Book 7 §34 Εύλογητὸς εἷ κύριε, βασιλεῦ τῶν αιώνων, ὸ ποιήσας τὰ ὅλα. Ὸ ζωοποιὸς τῶν νεκρῶν.	Blessed are you O Lord, king of the ages, who made the universe. O Quickener of the dead.
^[3] Book 7 §35 Μέγας εἷ, κύριε καὶ μεγάλη ὴ ίσχύς σου καὶ τῆς συνέσεώς σου ούκ ἔστιν άριθμός, κτίστα, σωτήρ, καὶ, Σεραφὶμ ἅγια ἅμα τοῖς Χερουβὶμ τοῖς ὲξαπτερύγοις σοι λέγοντα άσιγήτοις φωναῖς βοῶσιν, Ἅγιος, ἅγιος, ἅγιος κύριος Σαβαώθ, πλήρης ὸ ούρανὸς καὶ ὴ γῆ τῆς δόξης σου, καὶ τὰ ἕτερα τῶν άγγέλων πλήθη, έπιβοῶντα λέγουσιν, Εύλογημένη ὴ δόξα κυρίου έκ τοῦ τόπου αύτοῦ. Ίσραὴλ δέ, ὴ έπίγειός σου έκκλησία ὴ έξ έθνῶν, ταῖς κατ´ ούρανὸν δυνάμεσιν ὰμιλλωμένη νυκτὶ καὶ ήμέρα ψάλλει, Τὸ ἅρμα τοῦ θεοῦ μυριοπλάσιον χιλιάδες εύθηνούτων κύριος έν αύτοῖς έν Σιναΐ έν τῶ άγίῳ.	Great are you, O Lord and great is your strength, and of your understanding there is no measure, Creator, Savior. And the holy Seraphim together with the six winged Cherubim say to you and cry out with never-ceasing voices, “Holy, holy, holy Lord Tseḅaoth, heaven and earth are full of your glory.” And the other multitudes of angels cry out and say, “Blessed is the glory of the Lord from his place.” But Israel your earthly assembly from the nations, competing night and day with the powers in heaven sings, ‘The chariot of God is ten thousand fold thousands of flourishing ones. The Lord is among them on Sinai.’
Διὸ καὶ όφείλει πᾶς ἄνθρωπος έξ αύτῶν τῶν στέρνων σοὶ τὸν ὺπὲρ πάντων ὔμνον άναπέμπειν, διὰ σὲ τῶν ὰπάντων κρατῶν. τὸ γὰρ σὸν αίώνιον κράτος καὶ φλόγα καταψύχει καὶ λέοντας φιμοῖ καὶ κήτη καταπραΰνει καὶ, νοσοῦντας έγείρει καὶ, δυνάμεις μετατ-ρέπει καὶ στρατὸν έχθρῶν καὶ λαὸν άρι θμούμενον έν τῷ ὺπερηφα-νεύεσθαι καταστώννυσιν. σὺ εἶ ὸ έν ούρανῷ, ὸ επὶ γῆς, ὸ έν θαλάσσῃ, τής γὰρ μεγαλοσύνης σου ούκ ἔστιν πέρας. μὴ γὰρ ὴμέτερόν έστιν τοῦτο, δέσποτα, τοῦ θεράποντός σου λόγιόν έστιν φάσκοντος, καὶ γνώσῇ τῇ καρδίᾳ σου, ὅτι κύριος ὸ θεός σου, θεὸς έν ούρανῷ ἄνω καὶ έπὶ γῆς κάτω, καὶ ούκ ἔστιν ἔτι πλὴν αύτοῦ. ούδὲ γὰρ ἔστι θεὸς πλὴν σοῦ μόνου ὰγιος ούκ ἔστι πλὴν σοῦ, κύριος θεὸς γνώσεων, θεὸς ὰγίων, ἅγιος ὺπὲρ πάντας ὰγίους, οὶ γὰρ ὴγιασμένοι ὺπὸ τὰς χεῖρὰς σού είσιν.	Wherefore everyman ought to send up the hymn to you from their breasts for all things, since on account of you he has power over all things; for your eternal power both cools the flame, muzzles the lions, pacifies sea monsters, raises up those who are sick, turns back powers and lays low the army of enemies and the people numbered with those who behave arrogantly. You are the one in heaven, on the earth, in the sea, for of your magnitude there is no limit; for this is not our (oracle) Master, it is your servant’s oracle who says, “And know in your heart that the Lord your God is God in heaven above, earth below and there is none except him.”^[4] Deuteronomy 4:39 For there is no God except you alone, no holy one but you, Lord God of knowledge, God of holy ones, holy above all holy ones; for they are sanctified by your hands.
^[5] Book 7 §36 Κύριε παντοκράτορ, κόσμον ἔκτισας καὶ σάββατον ὥρισας είς μνήμην τούτου, ὅτι έν αύτῷ κατέπαυσας άπὸ τῶν ἔργων καὶ ὲορτὰς διετάξω είς εύφροσύνην τῶν ὴμετέρων ψυχῶν.	Lord, you created the world and set apart the Sabbath to remember this, because on it you rested from (your) works and you ordained feasts for the gladdening of our souls.
σύ γάρ, κύριε, καὶ τοὺς πατέρας ὴμῶν έξήγαγες έκ γῆς Αί γύπτου καὶ έρρύσω έκ καμίνου σιδηρᾶς καὶ έκ πηλοῦ καὶ πλι νθουργίας, έλυτρώσω έκ χειρὸς Φαραῶ καὶ, τῶν ὺπ´ αύτὸν καὶ διὰ θαλάσσης ὼς διὰ. ξηρᾶς αύτοὺς παρήγαγες καὶ έτροποφόρησας αύτοὺς έν τῇ έρήμω παντοίοις άγαθοῖς. νόμον αύτοῖς έδωρήσω δέκα λογίων σῇ φωνῇ φθεγχθέντα καὶ χειρὶ σῇ κατανραφέντα. σαββατίζειν ένετείλω, ού πρόφασιν άργίας διδούς, άλλ´ άφορμὴν εύσεβείας, είς γνῶσιν τῆς σῆς δυνάμεως, είς κώλυσιν κακῶν ὼς έν ίερῷ καθείρξας περιβόλῳ διδασκαλίας χάριν είς άγαλλίαμα ὲβδομάδος. διά τοῦτο έβδομὰς μία καὶ ὲβδομάδες ὲπτὰ καὶ μὴν ἕβδομος καὶ ένιαυτὸς ἕβδομος καὶ τούτου κατὰ άνακύκλησιν ἔτος πεντηκοστὸν είς ἄφεσιν. ὅπως μηδεμίαν ἔχωσιν πρόφασιν ἄνθρωποι ἄγνοιαν σκήψασθαι τούτου χάριν πᾶν σάββατον έπέτρεψας άργιεῖν, ὅπως μηδὲ λόγον τις έν όργῇ έκ τοῦ στόματος αύτοῦ προέσθαι θελήσῃ έν τῇ ὴμέρᾳ τῶν σαββάτων.	For you, Lord, led our fathers out of Egypt and saved (them) from the iron furnace and from the clay and the making of bricks. You redeemed them from the hands of Pharoah and those under him, and you brought them through the sea as through dry land, and you endured their character in the wilderness with all sorts of good things. You gave them the law of ten oracles clearly expressed by your voice and written by your hand. You commanded them to keep the Sabbath; you confined (them) in the sacred precinct for the sake of teaching, for exultation in the number seven. On account of this (there are) one seven and seven sevens and a seventh month and a seventh year and according to this cycle the fiftieth year is for remission. (This is) so that men may have no excuse to plead ignorance. On account of this you entrusted (them) to keep every Sabbath that no one may desire to send forth a word from his mouth in anger on the day of the Sabbath.
^[6] Book 7 §37 Πλήρωσον τὰς έπαγγελίας τὰς διὰ τῶν προφητῶν καὶ έλέησον τὴν Σιὼν καὶ οίτείρησον τὴν Ὶερουσαλὴμ καὶ άνυψῶσον τὸν θρόνον Δαυὶδ τοῦ παιδὸς σου έν μέσῳ αύτῆς. δέσποτα ὸ θεός, πρόσδεξαι τάς διὰ χειλέων δεήσεις τοῦ λαοῦ σοῦ τοῦ έπικαλουμένου σε έν άληθείᾳ.	Fulfill the promises of the prophets and have mercy on Ẓíōn and compassion on Jerusalem, and exalt the throne of David your servant in its midst. O Master, God, accept the entreaties from the lips of your people which call upon you in truth.
^[7] Book 7 §38 Eύχαριστοῦμέν σοι περὶ πάντων, δέσποτα ὅτι ούκ έγκατ-έλιπες τὰ έλέη σου καὶ τοὺς οίκτιρμούς σου άφ´ ὴμῶν, άλλὰ καθ´ ὲκάστην γενεὰν καὶ γενεὰν σώζεις, ῥύῃ, άντιλαμβάνῃ, σκεπάζεις καὶ άπὸ μαχαίρας γάρ έρρύσω καὶ έκ λιμοῦ έξείλω διαθρέψας, έκ νόσου ίάσω, έκ γλώσσης πονηρᾶς έσκέπασας. περί πάντων σοι εύχαριστοῦμεν, ὸ καὶ φωνὴν ἔναρθρον είς έξομολόγησιν δωρησάμενος καὶ γλῶσσαν εύάρμοστον δίκὴν πλήκτρου ὼς ὄργανον ὺποθείς, καὶ γεῦσιν πρόσφορον καὶ άφὴν κατάλληλον καὶ ὄρασιν θέας καὶ άκοὴν φωνῆς καὶ ὄσφρησιν άτμῶν καὶ χεῖρας είς ἔργον καὶ πόδας πρὸς ὸδοιπορίαν. ποῖος τοιγαροῦν αύτάρκης βίος, αίώνων δὲ μῆκος πόσον διαρκέσει άνθρώποις πρὸς εύχαριστίαν; ἦ τὸ μὲν πρὸς άξίαν άδύνατον, τὸ δὲ κατὰ δύναμιν εύαγές.	We give thanks to you for all things, Master, because you have not taken your mercies and compassions from us, but in each and every generation you save, rescue, help (and) protect. For you rescued (us) even from the sword and removed (us) from hunger and nourished (us), you healed (us) from disease, and protected (us) from an evil tongue. For all things we give thanks to you who have also given (us) an articulate voice for confessing (you) and who have also added a harmonious tongue in the manner of the plectrum as an instrument; and useful taste, appropriate touch, sight for seeing, the hearing of a sound, the ability to smell vapors, hands for works and feet for walking. Therefore what life is sufficient and what length of ages adequate to men to give thanks? Although it is impossible to give thanks as one ought, it is right to give thanks as one can.

The Talmud Yerushalmi Sotah 7:1, 21b (circa 4th-5th centuries) attests that in Palestine it was either normative or not uncommon for the public recitation of liturgy to be in the vernacular which was Greek.

תלמוד ירושלמי סוטה ז:א, דף כא טור ב

וקרית שמע
דכתיב ודברת בם
רבי אומר אומ׳ אני קרית שמע אינו נאמר אלא בלשון הקודש
מה טעמא והיו הדברי׳ האלה
ר׳ לוי בר חיתה אזל לקיסרין
שמע קלון קריין שמע אלוניסתין בעא מעכבתון
שמע רבי יוסי ואיקפד
אמר כך אומר אני מי שאינו יודע לקרות אשורית לא יקרינה כל עיקר
אלא יוצא בכל לשון שהוא יודע….

ותפילה כדי שיהא יודע לתבוע צרכיו
וברכת המזון כדי שיהא יודע למי מברך

Talmud Yerushalmi Sotah 7:1, 21b

The reading of the Shema [can be done in any language].
Because it is written: “And you shall speak them.”
Rabi says: “I say that the Shema can only be read in Hebrew.”
Why? “And these words [that I command you today shall be in your mind].”
Rebbi Levi bar Ḥaita went to Caesarea.
He heard voices reading the Shema in Greek. He wanted to stop them.
Rebbi Yosi heard this and got angry.
He said: “Here is what I am saying, should a person who doesn’t know Hebrew not say the Shema at all?
No, one’s obligation is fulfilled in whatever language one knows…

Tefillah [can be said in any language] so that a person will know how to ask for his/her needs.
The Birkat Hamazon (prayer after eating a meal) [can be said in any language] so that one will know whom one is blessing.”

(See this source sheet by Rabbi Ethan Tucker on rabbinic sensitivities to praying in languages other than Hebrew, publicly and privately.)

With the gracious permission of Dr. Fiensy to share his work, the above texts in Greek are my transcription of his reconstruction of the “Hebrew Seven Benedictions” (book 7 §33-38) which I have set side-by-side with his translation in English. In Prayers Alleged to Be Jewish, they appear on pages 198-201 as “Chart E: A Reconstruction of the Original Source.” Many thanks to my dear friend Maria Vamvakidou for her help with Greek diacritics.

Notes

Notes
1	Book 7 §33
2	Book 7 §34
3	Book 7 §35
4	Deuteronomy 4:39
5	Book 7 §36
6	Book 7 §37
7	Book 7 §38
8	Deuteronomy 6:7
9	Deuteronomy 6:6
10	literally “prayer”, but here, I believe, referring to the liturgy of the Amidah

קְדוּשְׁתָּאוֹת לְשַׁבָּת שְׁקָלִים | Qedushtaot for Shabbat Sheqalim, by Elazar ben Qallir

Isaac Gantwerk Mayer (translation) — Tue, 10 Feb 2026 05:59:49 +0000

The complete qedushta cycle (colloquially called “yotsrot,” although it is not technically yotsrot but rather qerovot) for Shabbat Sheqalim by Qallir, including all the catenae of verses and repeated refrains often skipped in Ashkenazi practice. Alphabetical texts are translated with alphabetical acrostics.

Note: “The CAUSE” is used to translate the Divine Name YHVH, based on the philosophical idea of God as the Prime Mover and on the interpretation of the Name as a causative form of the copula – “causes to be.” This translation also uses the plural pronouns They/Their/Them to refer to God as a pluralis majestatis, and to avoid the implications of God being assigned a gender. (Find Ibn Ezra’s commentary on Genesis 1:1 for a discussion of the pluralis majestatis when referring to God.) All divine referents (pronouns, epithets, names) are rendered in unicase.

Source (Hebrew)	Translation (English)
בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ׃ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב׃ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא אֵל עֶלְיוֹן׃ גּוֹמֵל חֲסָדִים טוֹבִים וְקוֹנֵה הַכֹּל וְזוֹכֵר חַסְדֵי אָבוֹת וּמֵבִיא גוֹאֵל לִבְנֵי בְנֵיהֶם לְמַֽעַן שְׁמוֹ בְּאַהֲבָה׃ מֶֽלֶךְ עוֹזֵר וּמוֹשִֽׁיעַ וּמָגֵן׃	Blessed are You, o Cause, our God and God of our ancestors. God of Abraham, God of Isaac, and God of Jacob. The Deity, great and mighty and awesome; the almighty Deity, who well repays kindness, and possesses all, and remembers the kindnesses of ancestors and sends a redeemer to their descendants for Their Name’s sake, in love. Sovereign, Help and Rescue and Shield —
רשות	Reshut
מִסּוֹד חֲכָמִים וּנְבוֹנִים וּמִלֶּֽמֶד דַּֽעַת מְבִינִים אֶפְתְּחָה פִּי בְּשִׁיר וּרְנָנִים לְהוֹדוֹת וּלְהַלֵּל פְּנֵי שׁוֹכֵן מְעוֹנִים׃	By the counsel of sages and scholars, and the study of knowledge-understanders, let me open my mouth in song and cheer to thank and praise the countenance of the Dweller on High.^[1] This brief reshut was not written by Qallir. It is inserted into the Ashkenazi rite here to justify the practice of inserting piyyutim.
מגן	Magen
אָז מֵאָז זַמּֽוֹתָ בְּכׇל־פֹּֽעַל בְּמִסְפָּר בְּמִשְׁקָל כֹּל לְךָ לְהַעַל גַּֽדְתָּ בְּכֵן לְמָשׁוּי מִמֵּי שַֽׁעַל דַּֽעַת מִפְקַד יֹֽפִי פַּעֲמֵי נָעַל׃	As of old You planned all works By number and measure, all Yours to bring. Given that, You told him drawn from palmed waters Data: make census on the beautiful sandal-clad ones.^[2] A moniker for Israel. See Song of Songs 7:2.
הַֽעַל הֵמִֽירוּ כְּבוֹד רֵֽעַ בְּבַֽעַל וְזֶה לְלֹא זֶה פָּצְחוּ בְּמַֽעַל זֻנְּחוּ בַּחֲרוֹן אַף וְנֶֽגֶף וָגַֽעַל חָל בַּעֲדָם חֶֽבֶר וְהַצֳּרִי תַֽעַל׃	Exchanging, in revolt, the Friend’s^[3] i.e. God, based on the midrashic reading of the language in Song of Songs glory for Ba’al, What is for what isn’t, blathering in apostasy, Zealous rage cast them out, plague overtook them However, their comrade^[4] Moses in this case pled for them and balm came.
טֹֽרַח מַשָּׂאָם הֻגַּד לוֹ שְׂאֵת יׇשְׁרָם לְהָלִיץ תְּלוּי רֹאשׁ לָשֵׂאת כׇּפְרָם פָּץ תֵּת לְאֻמִּים מַשְׂאֵת לְנַטְּלָם לְנַשְּׂאָם בְּכִי תִשָּׂ֞א אֶת׃	To suffer their weight and burden, he was told, Justice to advocate for them, so as to lift the head. Crying out: For their ransom will nations be given, Lifting and raising them when you take the…
	In most modern Ashkenazi practice, the catenae of verses inserted after the first three piyyutim are not recited.
כַּכָּתוּב׃ וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ כִּ֣י תִשָּׂ֞א אֶת־רֹ֥אשׁ בְּנֵֽי־יִשְׂרָאֵל֮ לִפְקֻדֵיהֶם֒ וְנָ֨תְנ֜וּ אִ֣ישׁ כֹּ֧פֶר נַפְשׁ֛וֹ לַיהֹוָ֖ה בִּפְקֹ֣ד אֹתָ֑ם וְלֹא־יִהְיֶ֥ה בָהֶ֛ם נֶ֖גֶף בִּפְקֹ֥ד אֹתָֽם׃ (שמות ל:יא-יב)	As is written: And the Cause spoke to Moses, quote: When you take the Israelites’ headcount, personal ransom will be given for each man to the Cause when counting them; that no plague be among them when counting them. (Exodus 30:11–12)
וְנֶאֱמַר׃ בְּֽכׇל־צָרָתָ֣ם ׀ [לא] ל֣וֹ צָ֗ר וּמַלְאַ֤ךְ פָּנָיו֙ הוֹשִׁיעָ֔ם בְּאַהֲבָת֥וֹ וּבְחֶמְלָת֖וֹ ה֣וּא גְאָלָ֑ם וַֽיְנַטְּלֵ֥ם וַֽיְנַשְּׂאֵ֖ם כׇּל־יְמֵ֥י עוֹלָֽם׃ (ישעיה סג:ט)	And it is said: In all its stresses They were stressed, and Their presence’s messenger saved them; in Their love and kindness redeemed them, and lifted and raised them all the days of old. (Isaiah 63:9)
וְנֶאֱמַר׃ יַדְבֵּ֣ר עַמִּ֣ים תַּחְתֵּ֑ינוּ וּ֝לְאֻמִּ֗ים תַּ֣חַת רַגְלֵֽינוּ׃ (תהלים מז:ד)	And it is said: Let Them lead peoples under us, and nations under our feet. (Psalms 47:4)
וְנֶאֱמַר׃ כֹּ֣פֶר נֶפֶשׁ־אִ֣ישׁ עׇשְׁר֑וֹ וְ֝רָ֗שׁ לֹא־שָׁמַ֥ע גְּעָרָֽה׃ (משלי יג:ח)	And it is said: Each man’s personal ransom is his wealth; but the poor hear no rebuke. (Proverbs 13:8)
וְנֶאֱמַר׃ אִם־יֵ֤שׁ עָלָ֨יו ׀ מַלְאָ֗ךְ מֵלִ֗יץ אֶחָ֥ד מִנִּי־אָ֑לֶף לְהַגִּ֖יד לְאָדָ֣ם יׇשְׁרֽוֹ׃ (איוב לג:כג)	And it is said: May he have himself a messenger, one advocate from a thousand, to tell a man’s justice! (Job 33:23)
וְנֶאֱמַר׃ וַיְחֻנֶּ֗נּוּ וַיֹּ֗אמֶר פְּ֭דָעֵהוּ מֵרֶ֥דֶת שָׁ֗חַת מָצָ֥אתִי כֹֽפֶר׃ (איוב לד:כד)	And it is said: And They will grace him and say, “Redeem him from descending into the pit; I have found ransom.” (Job 33:24)
וְנֶאֱמַר׃ וְאַתָּ֣ה יְ֭הֹוָה מָגֵ֣ן בַּעֲדִ֑י כְּ֝בוֹדִ֗י וּמֵרִ֥ים רֹאשִֽׁי׃ (תהלים ג:ד)	And it is said: And You, Cause, are a shield for me, my glory and raising my head. (Psalms 3:4)
רֹאשִֽׁי עַל־כׇּל־רֹאשׁ נִשֵּֽׂאתָ גֵּוִי עַל־גַּפֵּי מְרוֹמֵי קֶֽרֶת הִתְנַשֵּׂאתָ אַהֲבָה עַל־כׇּל־פֶּֽשַׁע כִּסִּֽיתָ בְּגִין צֵל יְמִינְךָ לְגוֹנְנִי הִתְנַשֵּֽׂאתָ	My head You have raised over every head, And my body on the heights of town You have raised. Love over all iniquity You have covered; Thus, Your right hand’s shade You rose to shield me.
בָּרוּךְ אַתָּה יְהֹוָה מָגֵן אַבְרָהָם׃	Blessed are You, o Cause, shield of Abraham.
אַתָּה גִּבּוֹר לְעוֹלָם אֲדֹנָי מְחַיֵּה מֵתִים אַתָּה רַב לְהוֹשִֽׁיעַ׃ מַשִּׁיב הָרֽוּחַ וּמוֹרִיד הַגָּֽשֶׁם׃ מְכַלְכֵּל חַיִּים בְּחֶֽסֶד מְחַיֵּה מֵתִים בְּרַחֲמִים רַבִּים׃ סוֹמֵךְ נוֹפְלִים וְרוֹפֵא חוֹלִים וּמַתִּיר אֲסוּרִים וּמְקַיֵּם אֱמוּנָתוֹ לִישֵׁנֵי עָפָר׃ מִי כָמֽוֹךָ בַּֽעַל גְּבוּרוֹת וּמִי דוֹמֶה לָּךְ׃ מֶֽלֶךְ מֵמִית וּמְחַיֶּה וּמַצְמִֽיחַ יְשׁוּעָה׃ וְנֶאֱמָן אַתָּה לְהַחֲיוֹת מֵתִים —	You are mighty forever, Master, You bring life to the dead, greatly saving. You turn the wind and send down the rain. You provide for life in kindness, reviving the dead in great mercy, lift the fallen, heal the sick, free the bound, and keep faith with sleepers in the dust. Who is like You, Master of Powerful Acts, and who can be compared to You? Sovereign, who brings death and life and causes salvation to sprout. And trusted are You to revive the dead —
מחיה	Meḥaiyéh
מַעְתִּיק פְּלוּסִים צָר וּבוֹרֵא רֽוּחַ מְמַדֵּד וּמְשַׁקֵּל נֶֽזֶל עִם־רֽוּחַ נֶֽגֶף לְבַל יַזִּיק לְנִדְכְּאֵי רֽוּחַ נוֹבַבְתָּם תֵּת פִּדְיוֹן לְכׇל־רֽוּחַ׃	Mountain-flattener, the Former and Creator of wind Measuring and weighing the streams with wind — No plague shall afflict those crushed of spirit; Notifying them to give redemption for each spirit.
שְׂרִיג זֵד שֵׂעִיר טֶֽרֶם עָמַד סָקַֽרְתָּ כִּי לְמוֹקֵשׁ וְלִצְנִין יׇעֳמַד עַֽצְתָּ זֶה לָזֶה שֶֽׁמַע בְּמַעֲמַד עִתּוּד שְׁקָלִים מֵרֹאשׁ חֹֽדֶשׁ לִלְמַד׃	Scornful the scion of Seir^[5] Referring to Haman would stand; soon, Stood out as a snare and spine, as You saw. Orate in assembly, You advised, tit for tat, Organizing sheḳels from the new moon, to teach this
פָּרָשָׁה זֹאת לַהֲגוֹת בְּקֵץ זֶה פְּלָסֶֽיהָ לְהַקְדִּים לְפֶֽלֶס צַר וּבוֹזֶה צוּרַת מַטְבֵּֽעַ כְּחָז אֲבִי חוֹזֶה צִוָּה צוּר לְצִיר כֵּן תֵּת מַתַּן זֶ֣ה׃	Portion to be read at this time, Payment peceding the payment of the insulting foe. Chief of seers, upon seeing the coin’s form, Chartered the Chert to the chosen, “give a gift of this.”
כַּכָּתוּב׃ זֶ֣ה ׀ יִתְּנ֗וּ כׇּל־הָעֹבֵר֙ עַל־הַפְּקֻדִ֔ים מַחֲצִ֥ית הַשֶּׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ עֶשְׂרִ֤ים גֵּרָה֙ הַשֶּׁ֔קֶל מַחֲצִ֣ית הַשֶּׁ֔קֶל תְּרוּמָ֖ה לַֽיהֹוָֽה׃ (שמות ל:יג)	As it is written: This each who passes for the census will give: half a sheḳel by the sanctuary-weight; twenty gerah to a sheḳel, half a sheḳel as an offering to the Cause. (Exodus 30:13)
וְנֶאֱמַר׃ וְהַשֶּׁ֖קֶל עֶשְׂרִ֣ים גֵּרָ֑ה עֶשְׂרִ֨ים שְׁקָלִ֜ים חֲמִשָּׁ֧ה וְעֶשְׂרִ֣ים שְׁקָלִ֗ים עֲשָׂרָ֤ה וַחֲמִשָּׁה֙ שֶׁ֔קֶל הַמָּנֶ֖ה יִהְיֶ֥ה לָכֶֽם׃ (יחזקאל מה:יב)	And it is said: And the sheḳel is twenty gerah; twenty shekels, twenty-five sheḳels, and fifteen sheḳels makes one maneh. (Ezekiel 45:12)
וְנֶאֱמַר׃ טוֹב־מְ֭עַט לַצַּדִּ֑יק מֵ֝הֲמ֗וֹן רְשָׁעִ֥ים רַבִּֽים׃ (תהלים לז:טו)	And it is said: Better is a little to the righteous than a whole horde to the wicked. (Psalms 37:16)
וְנֶאֱמַר׃ חַ֭טָּאִים תְּרַדֵּ֣ף רָעָ֑ה וְאֶת־צַ֝דִּיקִ֗ים יְשַׁלֶּם־טֽוֹב׃ (משלי יג:כא)	And it is said: Evil pursues the sinners, but the righteous are paid back in good (Proverbs 13:21)
וְנֶאֱמַר׃ כִּ֡י הִנֵּה֩ יוֹצֵ֨ר הָרִ֜ים וּבֹרֵ֣א ר֗וּחַ וּמַגִּ֤יד לְאָדָם֙ מַה־שֵּׂח֔וֹ עֹשֵׂ֥ה שַׁ֙חַר֙ עֵיפָ֔ה וְדֹרֵ֖ךְ עַל־בָּ֣מֳתֵי אָ֑רֶץ יְהֹוָ֥ה אֱלֹהֵֽי־צְבָא֖וֹת שְׁמֽוֹ׃ (עמוס ד:יב)	And it is said: For behold, the Maker of mountains and Creator of wind, who tells humanity their speech, making morning of night, trampling on the high places of earth; the Cause, God of Forces is Their name! (Amos 4:12)
שְׁמֽוֹ מְשֻׁתָּף בְּעַם לוֹ עֲמוּתִים וְעָלָיו כׇּל־הַיּוֹם הֵם מוּמָתִים יָעִיר וְיַחֲשֹׂף זְרֽוֹעַ וְיַד מִמְּתִים בְּזִיל נִטְפֵי לֶֽקֶשׁ לְהַחֲיוֹת מֵתִים׃	Their name is combined with the people joined to Them, And for Them they would be killed every day. They will awake, unsheathe arm and hand upon mortals; in pouring dewdrops to revive the dead.
בָּרוּךְ אַתָּה יְהֹוָה מְחַיֵּה הַמֵּתִים׃	Blessed are You, o Cause, who revives the dead.
משלש	Meshalesh
קְצוּבָה הִיא זֹאת לְשׁוֹעִים וְקַלִּים קְצִינִים וְרָשִׁים יַֽחַד בָּהּ שְׁקוּלִים קָצִין לְבַל־יָעוֹז מוּל מַקְהֵלִים קְרוֹא לוֹמַר הוֹנִי פְּדָעַֽנִי מֵעִקּוּלִים׃	Quantity is set for the magnates and proletariat, Qadis and peasants are together appraised by it. Quarrelsome officials, should not before the assembly Quoth: “My wealth ransoms me from my perversions.”
רוֹב עָם אֲשֶׁר לֹא יִסָּפֵר רַב עִם צָעִיר מֵעֶשְׂרִים לְהִסָּפֵר רְאוּיִם לְעֽוֹנֶשׁ וְזַהַר בְּסֵֽדֶר לְהִתָּפֵר רֶֽשַׁע וְכׇל־פֶּֽשַׁע לְכַפֵּר וּלְהָפֵר׃	Replete people, that is uncountable, Ruler along with one as young as twenty to be counted, Regarded as punishable when warned in due process, Rougery and iniquity to be atoned for and removed.
שְׁעוּרִים בָּזֶה שִׁעוּר בְּמִפְקַד לְהַגְבֵּר שְׁתִילֵֽמוֹ לִנְשִׂיאַת רֹאשׁ אוֹתָם לְחַבֵּר שִׁקְלֵי כֶֽסֶף כִּפּוּרִים כׇּפְרָם לְהַדְבֵּר שְׁמוּרִים לְזִכָּרוֹן תֵּת לְכֹל הָעֹבֵר֙׃	Shared ones in this census-share will be strengthened Shoots, their heirs, will raise their head up to join in. Shekels of silver, atonement, to lead their atonement, Surely remembering the gift of all who pass.
כַּכָּתוּב׃ כֹּ֗ל הָעֹבֵר֙ עַל־הַפְּקֻדִ֔ים מִבֶּ֛ן עֶשְׂרִ֥ים שָׁנָ֖ה וָמָ֑עְלָה יִתֵּ֖ן תְּרוּמַ֥ת יְהֹוָֽה׃ (שמות ל:יד)	As it is written: All who pass for the counting from twenty years and up will give an offering to the Cause. (Exodus 30:14)
וְנֶאֱמַר׃ כֶּ֤סֶף אָשָׁם֙ וְכֶ֣סֶף חַטָּא֔וֹת לֹ֥א יוּבָ֖א בֵּ֣ית יְהֹוָ֑ה לַכֹּהֲנִ֖ים יִהְיֽוּ׃ (מלכים ב׳ יב:יז)	And it is said: Silver of guilt and silver of sin will not be brought to the Cause‘s house; for the priests they are. (II Kings 12:17)
תָּמְדוּ מֵאָז כׇּל־עֲדַת קְדוֹשִׁים תְּרוֹם בִּשְׁלֹשָׁה פְרָקִים תְּרוּמַת קׇדָשִׁים תְּכוּנָה לְבֶֽדֶק הַבַּֽיִת וְכׇל־אִשִּׁים תֵּת בְּיַד הַכֹּהֲנִים כֶּֽסֶף הַקֳּדָשִׁים׃	Thus, as of old, all the congregation of holy ones, in Threefold intervals would donate holy offerings. These were set for Temple upkeep and all fire-offerings; The holy silver given into the priests’ hand.
כַּכָּתוּב׃ וַיֹּ֨אמֶר יְהוֹאָ֜שׁ אֶל־הַכֹּהֲנִ֗ים כֹּל֩ כֶּ֨סֶף הַקֳּדָשִׁ֜ים אֲשֶׁר־יוּבָ֤א בֵית־יְהֹוָה֙ כֶּ֣סֶף עוֹבֵ֔ר אִ֕ישׁ כֶּ֥סֶף נַפְשׁ֖וֹת עֶרְכּ֑וֹ כׇּל־כֶּ֗סֶף אֲשֶׁ֤ר יַֽעֲלֶה֙ עַ֣ל לֶב־אִ֔ישׁ לְהָבִ֖יא בֵּ֥ית יְהֹוָֽה׃ (מלכים ב׳ יב:ה)	As it is written: And Joash said to the priests, “All holy silver given to the Cause’s house, the money of each who passes, the money of one’s own valuation, all the money that comes upon one’s mind^[6] Literally: heart. The heart is the seat of thought in Biblical folk anatomy. to bring to the Cause’s house.” (II Kings 12:5)
תֵּֽפֶן בְּאוֹן פִּיד טִיט רִפְשֵֽׁנוּ תַּבִּיט בְּדׇכְיֵֽנוּ וְעוֹד בַּל־תַּכְפִּישֵֽׁנוּ תִּקְרָא דְרוֹר כְּמֵאָז בּוֹ לְהַחְפִּישֵֽׁנוּ תֵּת הֲמוֹן לְאֻמִּים תַּֽחַת נַפְשֵֽׁנוּ׃	Throw glance at of our wasteful ruin, our muddy mire, Think of our lowness and no longer let us wallow. Then as now, proclaim liberty to free us, That nations’ wealth may be gifted in place of our souls.
כַּכָּתוּב׃ כִּ֗י אֲנִי֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ קְד֥וֹשׁ יִשְׂרָאֵ֖ל מוֹשִׁיעֶ֑ךָ נָתַ֤תִּי כׇפְרְךָ֙ מִצְרַ֔יִם כּ֥וּשׁ וּסְבָ֖א תַּחְתֶּֽיךָ׃ (ישעיה מג:ג)	As it is written: For I, the Cause your God, the Holy One of Israel, am your savior; I have given as your atonement Egypt, Kush and Saba in place of you. (Isaiah 43:3)
וְנֶאֱמַר׃ מֵאֲשֶׁ֨ר יָקַ֧רְתָּ בְעֵינַ֛י נִכְבַּ֖דְתָּ וַאֲנִ֣י אֲהַבְתִּ֑יךָ וְאֶתֵּ֤ן אָדָם֙ תַּחְתֶּ֔יךָ וּלְאֻמִּ֖ים תַּ֥חַת נַפְשֶֽׁךָ׃ (ישעיה מג:ד)	And it is said: Since you are precious in My eyes, you are honored, and I love you, and will give people in place of you, and nations in place of your souls. (Isaiah 43:4)
תִּזְכֹּר לְהַעֲלוֹת נְשׂוּאֵי רַֽחַם מִדׇּכְיָם תְּמוּכִים נְזוּרִים בְּהוֹד טוֹב עֶדְיָם תֹּֽקֶף עֹז אִדְּרֽוּךָ עַל־יָם תִּזְכֹּר לְעָם מִסְפָּרָם כְּחוֹל הַיָּם׃	Those borne of Your womb, recall to lift from crushing, Those sustained, crowned with garb of good splendor. They mightily, strongly, ennobled You at the sea. Thus remember the people counted as sand of the sea!
כַּכָּתוּב׃ וְֽ֠הָיָ֠ה מִסְפַּ֤ר בְּנֵֽי־יִשְׂרָאֵל֙ כְּח֣וֹל הַיָּ֔ם אֲשֶׁ֥ר לֹֽא־יִמַּ֖ד וְלֹ֣א יִסָּפֵ֑ר וְֽ֠הָיָ֠ה בִּמְק֞וֹם אֲשֶׁר־יֵאָמֵ֤ר לָהֶם֙ לֹא־עַמִּ֣י אַתֶּ֔ם יֵאָמֵ֥ר לָהֶ֖ם בְּנֵ֥י אֵֽל־חָֽי׃ (הושע ב:א)	As it is written: And the number of the children of Israel will be like the sand of the sea, which cannot be measured nor counted, and instead of “You are not My people” being said of them, of them will be said “the children of the Living God.” (Hosea 2:1)
וְנֶאֱמַר׃ אֶ֭סְפְּרֵם מֵח֣וֹל יִרְבּ֑וּן הֱ֝קִיצֹ֗תִי וְעוֹדִ֥י עִמָּֽךְ׃ (תהלים קלט:יח)	And it is said: I will count them more than sand; I will end, but will still be with You. (Psalms 139:18)
וְנֶאֱמַר׃ יִמְלֹ֤ךְ יְהֹוָ֨ה ׀ לְעוֹלָ֗ם אֱלֹהַ֣יִךְ צִ֭יּוֹן לְדֹ֥ר וָדֹ֗ר הַֽלְﬞלוּ־יָֽהּ׃ (תהלים קמו:י) וְאַתָּ֥ה קָד֑וֹשׁ י֝וֹשֵׁ֗ב תְּהִלּ֥וֹת יִשְׂרָאֵֽל׃ (תהלים כב:ד)	And it is said: The Cause reigns forever; your God, Ẓíōn, from generation to generation; praise Yah! (Psalms 146:10) And You are holy, enthroned on Israel’s praise. (Psalms 22:4)
אל נא	El Na
אֵל נָא! מִי יוּכַל לְשַׁעֵר כׇּל־הַפְּקוּדִים אֲשֶׁר בְּחֶֽבֶל וּבְחֶֽלֶשׁ לֹא־נִפְקָדִים בְּרִית כְּרוּתָה לָֽמוֹ מֵאָז בְּפִקּוּדִים לְבַל־יֶחְסַר הַמָּֽזֶג מֵחֹֽמֶשׁ פִּקּוּדִים	Deity, please! Who could compute all those in the count? For they, by neither measure nor lot, can one count. A covenant cut with them of old that their count Never be lacking the mix from the book of the Count.^[7] The book of Numbers, which includes a census of 603,550 Israelites.
וְאִם־כְּתֹֽרֶן וְכַנֵּס יֻשְׂרְדוּ מֻפְקָדִים לֹא־יֻמְעֲטוּ מִשִׁשִּׁים רִבּוֹא מְנֻקָּדִים וְאִם־לְנֶֽגֶף וָאֶֽנֶף בְּאַף מֻפְקָדִים כֶּֽסֶף תֵּת כֹּֽפֶר הֵם מְפֻקָּדִים	If as a pole or banner they be left down for the count, They will not be spotted under a sixty-myriad amount. If plague and raging pestilence brings them to account, silver they give as atonement on their account.
וּבְכׇל־עֶֽרֶב נִשְׁמָתָם בְּיָדְךָ מַפְקִידִים וּבְכׇל־רִגְעֵי בֹֽקֶר נִבְחָנִים וְנִפְקָדִים וְלִי מַה־יָקְרוּ עָלַי הַפְּקוּדִים אֵֽלֶה הַפְּקוּדִים וְהַמִּתְפָּקְדִים	And each night their souls are handed to Your account, And each morning they are tried and held to account. As for me, how precious to me these rules You recount! These are the counted and the ones that count.
שְׁמֹר פִּקּוּדִים וְנִפְקָדִים וְשׁוֹקְדִים הֱיוֹת מְשֻׁקָּדִים וּלְךָ קוֹדִים׃	Keep the countings and guard those in the count, To be like almond-flowers as they bow to Your mount!
חי וקים	Ḥai v-Qayyam
חַי וְקַיָּם נוֹרָא וּמָרוֹם וְקָדוֹשׁ!	Living and enduring, awesome and exalted and holy!
אוֹמֵן בְּשׇׁמְעוֹ כִּי־תִשָׂא אֶת־רֹאשׁ חָל וַיֵּחַת אֵיךְ אוֹתָם דְּרֹשׁ׃ לְעַם אֲשֶׁר לֹא־יִמַּד וְלֹא־יִסָּפֵר אֵיכָכָה אֶסְפְּרֵם וְלֹא־נִתְּנוּ לְהִסָּפֵר׃	Ere the nurseman^[8] Moses, who is said to have nursed the people Israel heard When you take headcount, He shook and quaked, “How? Consider them, Limitless and uncountable that nation; How could I count those ungiven to be counted?
עִקָּרָם כְּנֶאֱמַר־לוֹ הַבֵּט וּסְפֹר שָׁב וַיּוּשַׁב אִם־תּוּכַל לִסְפֹּר׃ זַרְעָם כְּחֹל יַמִּים וְכוֹכָבִים סְפוּרִים וַאֲנִי אֵיךְ אֶסְפְּרֵם וְלָעַד פָּרִים׃	As their root^[9] Abraham, who was told to count the stars and know that his descendants would be as many as them. was told, ‘Look and count,’ And returned and was told ‘if you can count!’ Zillions of them, counted like the seas’ sand or the stars, And I, how could I count them, still fruitful?”
רָם חִוָּה לוֹ אוֹת מִסְפָּרָם אֵיךְ לִמְנוֹתָם וְלַעֲמוֹד עַל־סִפְרָם׃ בִּקּוּר רָאשֵׁי שְׁמוֹתָם לְחֶשְׁבּוֹן תְּעַלֶּה וּמִדַּת מִנְיָנָם בְּיָדְךָ אָז תַּעֲלֶה׃	Announced the High One to him a sign of their count, How to compute them and stand on the account-book: Regard the initials of their names and add up in total, And their number’s aspect will add up in your hand.^[10] The gematria of רשידנגאיזי״ב, the initials of all the tribes except for Levi, adds up to 597, which is pretty close to 600, the number of thousands of Israelites. This calculation is found in Midrash Tanḥuma Buber, Ki Tisa 5, which further explains that the missing 3,000 were those who were killed after the sin of the Golden Calf.
יָקָר שְׁלִישִׁי בְּתוֹכָם לֹא־הׇפְקַד כִּי לִגְיוֹן מֶֽלֶךְ לְבַדּוֹ נִפְקַד׃ רָשׁוּם מִבֶּֽטֶן לְהִפָּקֵד בְמִשְׁמֶֽרֶת הַקֹּֽדֶשׁ וּצְבָאוֹ וּפְקוּדָיו נִמְנִים מִבֶּן־חֹֽדֶשׁ׃	However, their honored third^[11] Levi was not accounted For the royal legion its alone accounted. Appointed from birth to be acounted for sacred service, And their force and numbers computed from a month.
בְּשׇׁמְעוֹ אֹֽמֶר וְנָתְנוּ אִישׁ כֹּֽפֶר פָּץ בַּמֶּה יִתְרַצֶּה אֶשְׁכּוֹל הַכֹּֽפֶר׃ יְצִיר מַה יִתֵּן פִּדְיוֹן נַפְשׁוֹ וְיִמְצָא חֲנִינָה פְּנֵי שָׂם נַפְשׁוֹ׃	Queried he, on hearing the order Ransom given for each man, “How can one gather up ransom? Alas, Maker, what personal recompense could one give And find grace before the Placer of his soul?
קָדוֹשׁ כְּחָפֵץ לְהַצְדִּיק עַם־זֶה כְּמִין מַטְבֵּֽעַ אֵשׁ הֶרְאָֽהוּ בַּמַּחֲזֶה׃ לִמְּדוֹ זֶה יִתְּנוּ וְלֹא יִתְמַתְנוּ וְלַכֹּל יְתַֽנוּ אֵת אֲשֶׁר נָתְנוּ׃	Looking to make this people righeous, the Holy One showed him the form of a fiery coin in a vision. Learning, “This will be given, they wil not delay And for all they will say aloud what they give.”
יָהּ לֹא־מְצָאנֽוּךָ שַׂגִּיא כֹּֽחַ כַּאֲשֶׁר נִקֵּֽיתָ חֵטְא גִּבּוֹרֵי כֹּֽחַ׃ רַחוּם כְּרִחַֽמְתָּ נְשׂוּאֶֽיךָ בְּכֶֽסֶף כִּפּוּרִים כֵּן שְׁעֵה שְׂפָתֵֽינוּ בְּשִׁלּוּם פָּרִים׃	Ineffable in strength, Yah! We cannot get You. As You cleansed the sin of those mighty in strength, Ruthful One, as You had mercy on Yours by the atonenent-silver, Thus accept our lips in place of bulls!^[12] Cf. Hosea 14:3
אֵל נָא לְעוֹלָם תָּעֳרׇץ וּלְעוֹלָם תֻּקְדָּשׁ וּלְעוֹלְמֵי עוֹלָמִים תִּמְלֹךְ וְתִתְנַשֵּׂא הָאֵל מֶלֶךְ נוֹרָא מָרוֹם וְקָדוֹשׁ כִּי אַתָּה הוּא מֶלֶךְ מַלְכֵי הַמְּלָכִים מַׄלְכוּתוֹ נֶֽׄצַח נׄוֹרְאוֹתָיו שִֽׂׄיחוּ סַׄפְּרוּ עֻׄזּוֹ פָּׄאֲרֽוּהוּ צְׄבָאָיו קַׄדְּשֽׁוּהוּ רׄוֹמְמֽוּהוּ רֹׄן שִׁׄיר וָשֶֽׁבַח תֹּֽׄקֶף תְּׄהִלוֹת תִּׄפְאַרְתּוֹ׃	Deity, please, forever are You adored and forever are You sanctified and forever and aye will You reign and be exalted, the Deity, sovereign, awesome, high and holy, for You are the Sovereign, Sovereign of sovereigns, whose sovereignty is eternal; tell Their awesomenesses, recount Their strength, glorify Their forces, sanctify Them, exalt Them, cheer, song, and laudation, mighty praises of Their glory.
קיקלר	Qiqlar
עַד־אֶשָּׂא רֹאשׁ כְּמוֹ מֵרֹאשׁ לְהַקְדִּישׁ לְקָדוֹשׁ׃	Till I raise my head, as of yore, to sanctify the Holy.
עַד בְּמֹֽאזְנֵי צֶֽדֶק יַכְרִיעֵֽנִי לְצֶֽדֶק נוֹרָא וְקָדוֹשׁ׃	Till with just scales, They subdue my justice;^[13] i.e. that divine mercy overpowers divine justice. awesome, holy!
אֵֽלֶּה אֶזְכְּרָה אֵת אֲשֶׁר נַעֲשָׂה בִּהְיוֹתִי בֶּֽטַח וְשָׁקֵט בְּנָכוֹן וְנִשָּׂא גֹּעַֽלְתִּי בְּעֵֽבֶר וּשְׁקָלַי אֵיךְ אֶשָּׂא׃ עַד־אֶשָּׂא רֹאשׁ כְּמוֹ מֵרֹאשׁ לְהַקְדִּישׁ לְקָדוֹשׁ׃	As for what happened, these I recall, By the upright and exalted I dwelt safe and secure. Guilt exiled me; how can I offer my sheḳels? Till I raise my head, as of yore, to sanctify the Holy.
דֵּי שְׁקָלַי עַד־לֹא שָׁקַֽלְתִּי הִנָּם לְמַס עוֹבֵד הַיּוֹם שָׁקַֽלְתִּי וּבְחֵטְא עִוּוּל שֶֽׁקֶל לְרָשָׁע נִשְׁקַֽלְתִּי׃ עַד בְּמֹֽאזְנֵי צֶֽדֶק יַכְרִיעֵֽנִי לְצֶֽדֶק נוֹרָא וְקָדוֹשׁ׃	Due to not weighing out my sheḳels enough Excise to oppressors today I weigh them, Weighting false was the sin for which I was given to the evil. Till with just scales, They subdue my justice; awesome, holy!
זוּזַי לְלֹא תַתִּי־לְשׇׁכְנִי בְגִילָה חַבְתִּי לְתַשְׁלוּם דַּרְכְּמוֹן לְעוֹלֵי גוֹלָה טֻבְּעוּ גַם־הֵם וְהֻעֲֽרַמְתִּי מְגֻלָּה׃ עַד־אֶשָּׂא רֹאשׁ כְּמוֹ מֵרֹאשׁ לְהַקְדִּישׁ לְקָדוֹשׁ׃	Zeal I lacked in giving my coins to the Dweller; Hence I was forced to pay drachmae to my exile’s rulers. Tapped out are these too; I am stripped bare! Till I raise my head, as of yore, to sanctify the Holy.
יֹֽשֶׁר שָׁלֹשׁ קֻפּוֹת מְשֻׁלְּשׁוֹת סְאִים כְּנוּסוֹת לְמִקַּח שַׁי מְרִיאִים וְשֵׂיִים לֻקְּחוּ וְאֵין־עוֹד בִּצְעִי נוֹשְׂאִים׃ עַד בְּמֹֽאזְנֵי צֶֽדֶק יַכְרִיעֵֽנִי לְצֶֽדֶק נוֹרָא וְקָדוֹשׁ׃	In three upright baskets of three seah each,^[14] Find M. Shekalim 3:2 Collections were taken for tribute of stalled-oxen and lambs. Lacking, since they were taken, recompense for ill-gain. Till with just scales, They subdue my justice; awesome, holy!
מִדַּת שׁוֹפְרוֹת תַּקְלִין חַדְתִּין וְעַתִּיקִין נְדָבוֹת אֲשֶׁר בָּם הָיוּ מְעַתְּקִין סָֽרוּ כַּמָּה מֶֽנִּי וְהַדְּבָרִים עַתִּיקִין׃ עַד־אֶשָּׂא רֹאשׁ כְּמוֹ מֵרֹאשׁ לְהַקְדִּישׁ לְקָדוֹשׁ׃	Made boxes like shofars, of new and old sheḳels,^[15] Find M. Shekalim 6:5 Noted donations in which they were moved, Stolen from me, so very long ago. Till I raise my head, as of yore, to sanctify the Holy.
עֹֽצֶם הֲמוֹן חוֹגֵג שׁוֹטֵף כַּנָהָר פֻּזַר וְנוֹתַֽרְתִּי כְּתֹֽרֶן בְּרֹאשׁ הָהָר צֶֽדֶק מְלוֹנִי שֻׁעֲרָר כְּתֵל הָר׃ עַד בְּמֹֽאזְנֵי צֶֽדֶק יַכְרִיעֵֽנִי לְצֶֽדֶק נוֹרָא וְקָדוֹשׁ׃	Overflowing like a river, the mighty pilgrim-throng, Flung about, and I am left like a pole on the hilltop. Chamber of justice made waste like a ruin-hill. Till with just scales, They subdue my justice; awesome, holy!
קַן צִפּוֹר קָרָא לִמְרוֹם הָרִים רֹאשׁ נְשׂוּאֶֽיךָ כְּמֵאָז בּוֹ לְהָרִים שִׁבְעָה וּשְׁמוֹנָה עֲלֵיהֶם לְרֹאשׁ תָּרִים׃ עַד־אֶשָּׂא רֹאשׁ כְּמוֹ מֵרֹאשׁ לְהַקְדִּישׁ לְקָדוֹשׁ׃	Quoth the bird’s nest to the most exalted hill: Raise up, as of old, the heads of those You have borne! Shepherds seven and princes eight^[16] Find Micah 5:4 You will raise over them. Till I raise my head, as of yore, to sanctify the Holy.
סילוק	Silluq
וּבְכֵן וּלְךָ תַעֲלֶה קְדֻשָּׁה כִּי אַתָּה קְדוֹשׁ יִשְׂרָאֵל וּמוֹשִֽׁיעַ׃	And thus, to You holiness ascends, For You are the Holy One and Savior of Israel.
אָז רָאִֽיתָ וְסִפַּֽרְתָּ וְהֵכַֽנְתָּ וְחָקַֽרְתָּ וּמָדַֽדְתָּ וְכַֽלְתָּ וְשָׁקַֽלְתָּ וְאָמַֽדְתָּ וְצָבַֽרְתָּ וּפָקַֽדְתָּ וְחָשַֽׁבְתָּ וְסִכַּֽמְתָּ וּמָנִֽיתָ וְסָפַֽרְתָּ וְקָצַֽבְתָּ וְחָרַֽצְתָּ וְגָזַֽרְתָּ וְטִפַּֽחְתָּ וְשִׁעַֽרְתָּ וְהִבַּֽטְתָּ וְהֵבַֽנְתָּ וְהִשְׂכַּֽלְתָּ וְשַֽׁרְתָּ וְסָקַֽרְתָּ וְכָתַֽבְתָּ וְחָרַֽטְתָּ וְחָקַֽקְתָּ וְצִיַּֽנְתָּ וְחָרַֽתָּ וְלִמַּֽדְתָּ וְהוֹדַֽעְתָּ וְחִוִֽיתָ וְהוֹרֵֽיתָ וְגָזַֽרְתָּ וְצִוִּֽיתָ וְקָרָֽאתָ וְעָנִֽיתָ וְדִבַּֽרְתָּ וְאָמַֽרְתָּ	Thus You saw and numbered and ordered and investigated and measured and computed and weighted and gauged and gathered and accounted and calculated and summed and counted and enumerated and ordained and inscribed and decreed and palmed and apportioned and looked and understood and comprehended and beheld and examined and wrote and marked and traced and encoded and indicated and engraved and taught and made known and educated and decreed and commanded and proclaimed and answered and spoke and said:
כׇּל־מִנְיָן וּמִפְקָד וְחֶשְׁבּוֹן וּמִסְפָּרָיו כׇּל־מִשְׁקָל וָפֶֽלֶס וְכִיס וְגִזוּרָיו כׇּל־כַּֽיִל לַח וְיָבֵשׁ וּמְשׂוּרָיו כׇּל־קַו וָקֶֽצֶב וּמֶֽדֶד וְשִׁעוּרָיו׃	Each numeration and count and sum and its numbers; Each weight and balance and bag and its marks; Each wet and dry volume and its capacities; Each line and plane and measure and its limits.
הֵיךְ לְדַקְדֵּק חֶשְׁבּוֹן לְכׇל־דָבָר לְבַל־יֻגְלַם חֶשְׁבּוֹן וְיִשְׁטַף וְיֻעֲבָר׃ מַתְחִיל בִּמְדִידָה מֵחֲמֵשׁ מֵאוֹת שָׁנָה עַד־שֶׁהוּא מְכַלֶּה בְּאֶצְבַּע הַקְטַנָּה׃	How to precicely calculate every matter, Lest a dumb calculation make all wash away. Starting with the five-hundred-year distance^[17] The walking distance between earth and heaven — see B. Ḥagiga 13b All the way down to the little finger’s breadth.
דֶּֽרֶךְ יוֹם הוּא בְּעֶֽשֶׂר פַּרְסָה וְאַרְבַּעַת מִיל הִיא כׇּל־פַּרְסָה׃ וּמִדַּת הַמִּיל שִׁבְעָה וּמֶחֱצָה רִיס וּבִשְׁלֹשִׁים קָנִים הוּא קֶֽצֶב הָרִיס׃	A day’s journey is ten parasangs, And each parasang is four miles,^[18] The Roman mile, a little over a kilometer. Not the imperial mile. And the measure of a mile is seven and a half stades,^[19] A stade, or stadion, is around 200 meters. And thirty^[20] No it is not. It is around 60. Perhaps the original text read שִׁשִּׁים, an understandable scribal error. rods is the measure of the stade,
וְשִׁעוּר הַקָּנֶה שֵׁשׁ אַמּוֹת וָזֶֽרֶת וְכׇל־אַמָּה מוֹדֶֽדֶת שְׁלִישׁ בַּזֶֽרֶת׃ וְהַזֶּֽרֶת מוֹתַֽחַת עַד־שְׁנַֽיִם בַּסִּיט וְאַרְבַּע אֶצְבָּעוֹת הוּא הַטֶּֽפַח וְהַסִּיט׃	And the rod is six cubits^[21] The distance between an elbow and middle finger. Approximately 50 cm. and a span,^[22] The distance between a pinky finger and thumb in an outstretched hand. And each cubit is three spans, And the span is two short-spans,^[23] The distance between a pointer finger and thumb in an outstretched hand. and four fingerbreadths are a handbreadth and short-span.
וּכְמוֹ נִתְּנָה מִדָּה לִמְדִידַת הָאָֽרֶץ כֵּן נִתַּן כַּֽיִל לְתוֹלְדוֹת הָאָֽרֶץ׃ מַתְחִיל מִמֵּאָה וְשִׁשִּׁים וָשֵׁשׁ שָׁנָה עַד־שֶׁהוּא מְכַלֶּה בִּשְׁתּוּת אֶצְבַּע קְטַנָּה׃	And just as a measure was given to measure the earth, So too a volume was given for the generations of earth. Starting with a hundred and sixty-six years, All the way down to a sixth of a pinky finger.
זֶה הַיָּם הַגָּדוֹל בִּשְׁלִישׁ יוֹשֵׁב בְּמֵאָה וְשִׁשִּׁים וְשֵׁשׁ וָעוֹד מִתְחַשֵׁב׃	The great sea is a third of the globe, And is accounted as a hundred and sixty-six and more.^[24] Seet the Midrash Konen. Translated by Gandz in “The Distribution of Land and Sea on the Earth’s Surface According to Hebrew Sources,” PAAJR, 1953, Vol. 22, pp. 32-33 — “The extent of the earth’s surface is a journey of 500 years by foot: one-third of it is desert, one-third habitable land, and one-third ocean. How much is the extent of one-third? A journey of 166 years and eight months.”
וְעׇמְקוֹ בְּעֶשְׂרִים וְאַרְבָּעָה לְמֵֽתַח סוּף וְסוּף בְּשִׁבְעִים וּשְׁנַֽיִם לְעֽוֹגֶל גִיחוֹן וְגִיחוֹן מַכְפִּיל שִׁשִּׁים כְּמִדַּת פְּרָת וְהַפְּרָת תׇּקְפוֹ כְּנֶֽגֶד שְׁנֵי הַנְּהָרוֹת וּשְׁנֵי הַנְּהָרוֹת מַעְדִּיפִים בְּאֹֽרֶךְ הַיַּרְדֵּן וְהַיַּרְדֵּן מַרְחִיב חֲמִשָּׁה כְּיַם הַזְּבוּל וְיַם הַזְּבוּל מֵאָה וַחֲמִשִּׁים מִקְוָאוֹת	And its depth is twenty-four times the depth of the Reed Sea, and the Reed Sea is seventy-two times the circuit of Giḥon,^[25] The river mentioned in Genesis 2:13, not the spring outside Jerusalem of the same name. and Giḥon is sixty times the measure of the Euphrates, and the Euphrates is as strong as the two rivers,^[26] The two remaining rivers in Genesis — the Tigris and the Pishon. and the two rivers are more than the length of the Jordan, and the Jordan is wider than five glorious seas,^[27] The “cast-metal sea” in the Temple used for priestly washing, as mentioned in I Kings 7:23-26 and the glorious sea is a hundred and fifty ritual-baths,^[28] B. Pesaḥim 109b
וּמִדַּת הַמִּקְוָה כִּשְׁנֵי חֳמָרִים בְּיָבֵשׁ וְשִׁעוּר כׇּל־חֽוֹמֶר כִּשְׁנֵי לְתָכִים וְכׇל־לֶֽתֶךְ יָכִיל חָמֵשׁ אֵיפוֹת וְכׇל־אֵיפָה עוֹשָׂה עֲשָׂרָה עֳמָרִים וְכׇל־עֽוֹמֶר שִׁבְעַת רֶֽבַע וּכְלָה וְהַכְּלָה אֶחָד מִמֵּאָה וָעוֹד בִּסְאָה וּסְאַת יָבֵשׁ חֲסֵרָה שְׁלִישׁ בַּלַח	And the measure of a ritual-bath is two dry donkey-loads,^[29] Also known as the kor, estimated at around 220 L. and the donkey-load is around two letekhs,^[30] A letekh is around 110 liters. and each letekh can fit five èphah,^[31] An ephah is aound 22 liters. and each èphah makes ten omer,^[32] An omer is around 2.2 liters, the minimum amount obligated in taking ḥallah according to B. Eruvin 83b. and each omer is seven-quarters^[33] Of a qav. A qav is a bit over 1.2 liters, a sixth of a dry seah. This makes a quarter of a qav about 300 ml, or 1¼ cups. and a bit, and each bit is a little under a hundredth of a səah, and a dry səah is a third less than a wet one,
וּסְאַת הַלַּח אֶחָד מִשְּׁלֹשָׁה בַּבַּת וְכׇל־בַּת מַחֲזֶֽקֶת שִׁשָּׁה בַּהִין וְהַהִין כֻּלוֹ שְׁנֵים עָשָׂר לוֹג וָעוֹד הַלּוֹג מִתְחַלֵּק לְאַרְבַּעַת רְבָעִים וְרֶֽבַע מוּכָן לְרִבּֽוּעַ כּוֹס יְשׁוּעוֹת וְהַכּוֹס סוֹבֵב אֶצְבָּעַֽיִם עַל־אֶצְבָּעַֽיִם וְעַל־גֽוֹבַהּ חָסֵר שְׁתוּת מֵאֶצְבָּעַֽיִם׃	And a wet səah is a third of a băth,^[34] A băth is around 37 liters or around ten gallons. and each băth holds six hín,^[35] A hín is around 6 liters, or a gallon and a half. and a hín contains twelve lōg,^[36] A lōg is around half a liter, or two cups. and a lōg is divided into four quarters, and each quarter is appropriate for the four cups of salvation.^[37] The four cups at the seder, which all must be a minimum of a quarter-lōg (B. Pesaḥim 108b) and the cup is two finger-breadth squared in area, and its height is two-fingerbreadth minus a sixth.
וּכְמוֹ נִתַּן כַּֽיִל לְתוֹלְדוֹת הָאָֽרֶץ כֵּן נִתַּן קֵץ לִימֵי הָאָֽרֶץ מַתְחִיל לִמְנוֹת מִשֵֽׁשֶׁת אַלְפֵי עֶֽרֶץ עַד־שֶׁהוּא מְכַלֶּה בְּרִגְעֵי אָֽרֶץ׃	And just as volume was given for the generations of earth, So too time was given for the days of earth, Starting with the count of six thousand years of duration All the way down to the instants of earth.
כִּי כׇל־הָעוֹלָם כֻּלּוֹ שֵֽׁשֶׁת אֲלָפִים עוֹשִׂים חֲמִשָּׁה וּשְׁתֵּי יָדַֽיִם מַחֲזוֹרוֹת וּמִנְיַן הַמַּחֲזוֹר בְּעֶשְׂרִים וּשְׁנַֽיִם יוֹבֵלוֹת וּשְׁנַת הַיוֹבֵל שֶֽׁבַע שַׁבְּתוֹת הַשָּׁנִים וְשַׁבְּתוֹת הַשָּׁנִים בְּעֶשְׂרִים וּשְׁמוֹנֶה תְּקוּפוֹת וִימוֹת הַתְּקוּפָה תִּשְׁעִים וְאֶחָד יוֹם וּשְׁלִישׁ וְעוֹנוֹת הַיּוֹם חֲמֵשׁ מֵאוֹת וְשִׁבְעִים וָשֵׁשׁ וְרִגְעֵי הָעוֹנָה כְּעוֹנוֹת כׇּל־הַיוֹם וְהַמְדַקְדֵּק מְחַלֵּק הָרֶֽגַע לְכַמָּה רְגָעִים׃	For all existence is six thousand years, which makes five and two-thirds cycles,^[38] Qallir’s “cycle” is an unclear amount. 5⅔ of 6000 would give a cycle of 1059 years, while 2249 would be 1078 years. Sacha Stern suggests (Calendar and Community: A History of the Jewish Calendar* (2001), footnote 680) that it may refer to 1064 years, double the “great cycle” of 532 years, the amount of time between two occasions where the 19-year Metonic cycle begins on the same day of the month. and a cycle’s count is twenty-two jubilees, and the jubilee is seven weeks of years, and a week of years is twenty-eight seasons, and the days of a season are ninety-one and a third, and a day has 576 terms,^[39] See Yerushalmi Berakhot 1:1:26. 576 is 24 squared. A term (onah) is a twenty-fourth of an hour, or two minutes and thirty seconds. and each term has the term’s worth of instants,^[40] Meaning an instant is 1/576 of two minutes and thirty seconds, or 1/24 of six and a quarter seconds, or a bit over a quarter second. and the precise one divides the instant into arbitrary instants.^[41] As in, time is not quantized and can be divided ad infinitum.
וּכְמוֹ נִתַּן חֶשְׁבּוֹן עַל כֹּל כֵּן נִתַּן מִשְׁקַל וָפֶֽלֶס לַכֹּל׃ מַתְחִיל מִכִּכָּר עַד־פְּרוּטָה הַקְּטַנָּה׃	And just as a measure is given for all, So too a weight and balance is given to all, Starting with the talent and going to the little pruta.
כִּכָּר הַגָּדוֹל כְּגֹּֽדֶל שְׁנֵי מָנֶה וְהַמָּנֶה עוֹלֶה עַד־שִׁשִּׁים שֶֽׁקֶל וְהַשֶֽׁקֶל מִתְחַשֵׁב בְּעֶשְׂרִים וְחָמֵשׁ סֶֽלַע וְהַסֶּֽלַע חֶצְיוֹ בֶּֽקַע וּרְבִֽיעַ זוּז וְהַזּוּז מִתְחַלֵּק לְפֶֽלֶג וְחוֹמְשׁוֹ מָעָה נִמְצָא הַזּוּז חָמֵשׁ מָעוֹת כֶּֽסֶף וְהַמָּעָה שְׁתֵּי פוּנְדְּיוֹנוֹת בְּאִסָּר דָּת׃	The great talent is the size of two mina,^[42] This is a very strange opening line, because in most halakhic interpretations the talent is equal to sixty mina, not two. It has been suggested that the “great talent” mentioned here is not the normative talent, but perhaps a centenarius (B. Bekhorot 50a) instead. However, the Vilna Gaon’s followers take a different approach. See final footnote. and the mina adds up to sixty sheḳel,^[43] In this case, the sheḳel in question is the litra, which, according to B. Bekhorot 50a, is referred to as a sheḳel. This can lead to some confusion, because the litra is also elsewhere said to be equivalent to sixty sheḳel. And when discussing the sanctuary weight of the half-sheḳel offering, the weight used is is equivalent to that of the sela, and not the litra. and the sheḳel is calculated as twenty-five sela,^[44] Thus Qallir’s original text. Followers of the Vilna Gaon emend it to כִּכָּר הַגָּדוֹל כְּגֹֽדֶל שִׁשִּׁים מָנֶה וְהַמָּנֶה מִתְחַשֵּׁב בְּעֶשְׂרִים וְחָמֵשׁ סֶֽלַע — “the great talent is the size of sixty mina, and the mina is considered as twenty-five sela,” to more accurately fit the normative halakhic interpretation of the relationship between the talent and the mina. and half the sela is a beqa^[45] Meaning that the beqa, approximately 7 g, as one-half the sela, is the amount of the mandated half-sheḳel offering. and a quarter is a dinar,^[46] Also known as the zuz, or the drachma. A sela is thus equivalent to a tetradrachm, and two zuz is one beqa, which may be one of the reasons for the specific use of “two zuz” in Ḥad Gadya. and the dinar is divided in half, and a fifth of it is a ma’a,^[47] Meaning that a ma’a, being a twentieth of a sela, is equivalent to the gerah, a twentieth of the sanctuary-weight sheḳel. The ma’a is approximately 700 mg. meaning five silver ma’a are in a dinar, and the ma’a is two dupondius^[48] A small Roman weight and an assarion,^[49] A very small Roman weight
וְהָאִסָּר עוֹלֶה עַד־שְׁמוֹנֶה פְּרוּטוֹת נִמְצָא הַבֶּֽקַע כְּאַרְבַּע מֵאוֹת פְּרוּטוֹת וְהֵם בִּכְתָב חֲרוּטוֹת וּבְפֶה מְפוֹרָטוֹת׃	And the assarion adds up to eight pruta.^[50] A pruta being around 20 mg The beqa is found to have around four hundred pruta. These are engraved in script and expounded in speech.
וְעַד־מָקוֹם שֶׁאֱנוֹשׁ יָכוֹל לִמְנוֹת נִמְסַר לוֹ לִמְדּוֹד וְגַם לִמְנוֹת׃	And wheresoever a mortal can count, one is permitted to measure and count.
לְפִי כֹחוֹ וּלְפִי מִעוּט חֵילוֹ הׇקְצַב־לוֹ מִעוּט הוֹן שִׁקְלוֹ וּלְפִי שִׂכְלוֹ כֵּן יְהִי הִלּוּלוֹ גָּדוֹל אֲדוֹנֵֽינוּ וְרַב כֹּֽחַ חֵילוֹ עַל־כֵּן אוֹחִיל לוֹ	Per one’s strength and meager posessions, the small sheḳel-offering has been set. And per Their knowedge is Their praise; great is our Master, possessing much strength; thus I hope in Them!
כִּי מִדָּתוֹ וְשִׁקְלוֹ לְפִי גׇדְלוֹ כׇּל־אוֹצְרוֹת שֶֽׁלֶג וְרֽוּחַ פִּלֵּס בְּמִשְׁקָלוֹ וּמֵי בְּרֵאשִׁית מָדַד מְלֹא שׇׁעֳלוֹ וּשְׁמֵי רוֹם תִּכֵּן זֶרְתּוֹ מְלֹא וְכׇל־הַרְרֵי קֶֽדֶם בְּאֶצְבָּעוֹ שְׁקָלוֹ וְגִבְעוֹת עוֹלָם תָּמַךְ בְּהוֹד אֲגֻדָּלוֹ גֵּיא וְכׇל־עֲפָרָהּ בִּצְרָדָה הֱכִילוֹ	For Their measure and weight befits Their greatness. All wind and snow treasuries They scaled by Their weight and the primeval waters They measured by the handful, and the highest heavens Their full span affixed, and all the ancient mountains Their finger weighed, and hills of yore upheld with Their splendid forefinger; valley and its dust contained with Their long finger.
לְחוֹלֵל תַּנִּין מְיֻמֶּֽנֶת הֵכִין לוֹ נִמְצֵאת כׇּל־מִדַּת יְצִירַת עוֹלָמוֹ כִּמְלֹא פִסַּת יָד הִיא רִשּׁוּמוֹ וּכְקָמֵֽיעַ בְּיַד גִּבּוֹר בִּזְרֽוֹעַ חוֹתָמוֹ וְאֵין לִקְצֹב רֹב מֶחְקְרֵי תַעֲצוּמוֹ אֲשֶׁר מָדַד וְקָצַב וְשִׁעֵר בִּמְרוֹמוֹ עַל כׇּל־מִדַּת כִּסְאוֹ וַהֲדוֹמוֹ׃	To pierce the dragon Their right arm is prepared. Therein is found every measure of the universe’s make, filling the palm of the hand is it signed; like an amulet in a man’s hand it is sealed on Their arm and none limit the vast searchings of Their might, that They measured and set and arranged on high. Beyond measure of Their throne and footstool
מִדַּת בַּת־מֶֽלֶךְ בַּכֹּל מְעֻלָּה בְּאֹֽרֶךְ בְּרֹֽחַב בְּעֹֽמֶק בְּגֹּֽבַהּ מִתְעַלָּה כִּי יֵשׁ קֵץ לְכׇל־תִּכְלָה וְאִמְרָהּ רְחָבָה לָעַד לֹא־כָלָה׃	Is the measure of the princess,^[51] The Torah highest of all, in length, width, depth, height, the most exalted. For there is a limit to every ending, but its word is forever long without end.
מִדַּת עוֹלָם כִּמְלֹא פִסַּת יָד וּמִדָּתָהּ נְתוּנָה בִּימִין וּזְרֽוֹעַ וָיָד׃ מִדַּת עוֹלָם כְּמִזֶּֽרֶת וְעַד־אֲגֻדָּל וּמִדָּתָהּ בְּקַו אֲשֶׁר מְאֹד גָּדָל׃	The universe’s measure is like a handful, but its measure is given from arm to arm. The universe’s measure is like the thumb to the ring-finger, but its measure is like an endless line.
מִדַּת עוֹלָם נִמְדֶּֽדֶת בִּשְׁלִישׁ אַמָּה וּמִדָּתָהּ עוֹלָה וְנוֹסֶֽבֶת כְּאַלְפַּֽיִם אַמָּה כְּמַרְאֵה הַמִּדָּה אֲשֶׁר צִיר רָאָה מְגִלָּה עֶשְׂרִים עַל־עֶֽשֶׂר אַמָּה עָפָה אַרְבָּעִים עַל־עֶשְׂרִים וּשְׁמוֹנֶה מֵאוֹת אַמָּה וְכׇל־הָעוֹלָם כֻּלּוֹ בִּשְׁלִישׁ אַמָּה׃	The universe’s measure is measured like a third of a cubit, but its measure goes up past two thousand cubits. Like the vision of the measure that the delegate saw,^[52] Zechariah, who saw the flying scroll a scroll twenty by ten cubits folded, thus forty by twenty, eight hundred square cubits,^[53] Zechariah 5:1-2 and all the universe is a third of a cubit,
נִמְצֵאת דָּת בְּמִדּוֹתֶֽיהָ רְחָבָה וַאֲרֻכָּה אַלְפַּֽיִם וְאַרְבַּע מֵאוֹת בָּעוֹלָם מַאֲרִיכָה וְהִיא נָתְנָה לָעוֹלָם מַרְפֵּא וַאֲרוּכָה וּבִימִינָהּ קוֹצֶֽבֶת כׇּל־יְמֵי אַרְכָה וּבִשְׂמֹאלָהּ שׁוֹקֶֽלֶת עֽוֹשֶׁר וְכָבוֹד וּבְרָכָה׃	So the Law is found to be wider and longer by two thousand four hundred times than the universe, and it was given to the universe as healing and cure, and in its right hand long life is apportioned, and in its left hand weighs out riches, honor, and blessing.
וְהִיא הוֹדִיעָה אֶת־כׇּל־חֶבְיוֹן סְתוּרוֹת וְהוּא קָצְבָה כׇּל־מִדּוֹת סְפוּרוֹת וְהִיא פָּתְחָה אֶת־כׇּל־סְגוּרוֹת וְהִיא שָׁקְלָה וְאָצְרָה אֶת־כׇּל־אוֹצָרוֹת׃	And it revealed all hidden secrets and it apportioned all ennumerated measures and it loosened all knotty issues and it weighed and stored all storehouses
וְהִיא חָקְרָה הֲמוֹן מִפְקַד תַּחְתּוֹנִים וְהִיא נָתְנָה מִסְפַּר גְּדוּדֵי עֶלְיוֹנִים וְהִיא שִׁעֲרָה קוֹמַת אַלְפֵי שִׁנְאַנִּים אֲשֶׁר זֶה מִזֶּה בְּקוֹמָתָם מְשֻׁנִּים׃	And it investigated the numerous throng of earthlings, and gave number to the empyrean troops, and estimated the height of the thousand celestials which all differ in height one from another.
יֵשׁ כְּמִדַּת הַיָּם הַגָּדוֹל קוֹמָתָם וְיֵשׁ כַּחֲלָלוֹ שֶׁל־עוֹלָם הֲקָמָתָם וְיֵשׁ כִּמְלֹא כׇל־הָעוֹלָם תְּקוּמָתָם׃	Some are as tall as the great sea, and some have a height like outer space, and some the entire universe in their stature.
יֵשׁ לִשְׁתֵּי טִיסוֹת טָסִים עוֹלָם וְיֵשׁ לְטִיסָה אַחַת עָפִים עוֹלָם וְכׇל־אֶחָד וְאֶחָד בְּמַחֲנֵֽהוּ נֶעְלָם וּבִמְחִיצָתוֹ צָג וְחָשׁ וְדוּמָם וְנֶאֱלָם עַד־יִתֵּן רְשׁוּת מֶֽלֶךְ הָעוֹלָם וְחָשִׁים עַד־יַמְלִיכֽוּהוּ עַם עוֹלָם וְאָז יִפְצְחוּ לְפָאֵר אֱלֹהֵי עוֹלָם׃	And some fly through the universe in two flights, and others fly through the universe in one flights, and each one is hidden in their camp, standing shushed and silent and mute in their party, until the Sovereign of the Universe grants permission, but they are silent until the forever people enthrones Them and thus break out to glorify the God of the Universe.
וּמִשֶּׁהֵם מְפָאֲרִים עוֹד לֹא־שׁוֹנִים כִּי בִנְהַר דִּינוּר שָׂחִים וְנִתָּנִים וְעוֹד מֶֽנּוּ נֶחֱצָבִים וּמִתְחַדְּשִׁים כָּרִאשׁוֹנִים שֶֽׁבַח וְהַלֵּל וָרֹן לָאֵל מְשַׁנְּנִים וְכִפֵּי קֶֽשֶׁת עִם־כְּנַף רְנָנִים זֶֽמֶר וָשִׁיר וְעוֹז וָרֶֽנֶן מְרַנְּנִים	But once they glorify they do not repeat, for they are given again to swim in the river of fire, from which they are hewn, new like old, laudation, praise, and cheer to the Deity they chant. And as the rainbow with the wing cheers, hymn and song and strength and cheer they cheer.
וּשְׂרָפִים הַמְעֻלִּים עַל־כׇּל־שִׁנְאֲנִּים שֵׁשׁ שֵׁשׁ כְּנָפַֽיִם בְּגֶוְיָם חֲנוּנִים מִמַּֽעַל לְיוֹשֵׁב עֲרָבוֹת בַּכֵּס נְתוּנִים וּלְיוֹשֵׁב עַל־כִּסֵּא בְּחִילָה מְנַגְּנִים מְצוֹא חֵן בְּנִגּוּנָם הֵם מְחַנְּנִים	And the cobra-angels, highest of all celestials, each six-winged in their graceful forms, over the Cloud-Rider on Their throne are set, and to the Enthroned One in awe they perform, seeking favor in their gracious tune.
וְקוֹדֶם לְכׇל־צְבָא מַֽעַל עוֹנִים וְשִׁלּוּשׁ קְדֻשָׁה לְרָם וְנִשָּׂא נוֹתְנִים כּוֹרְעִים וּמִשְׁתַּחֲוִים הֲמוֹנִים הֲמוֹנִים לְנַעֲרׇץ בְּסוֹד הֲמוֹן גְּדוּדֵי עֶלְיוֹנִים וְנִקְדָּשׁ בְּאַלְפֵי רִבְבוֹת תַּחְתּוֹנִים׃	And before every force above they answer, and give the threefold “Holy!” to the High and Mighty, bowing prostrate, throngs upon throngs, to Them, glorified in the celestial troops’ throngs’ counsel, and sanctified in thousands of myriads of earthlings….
כַּכּתוּב עַל־יַד נְבִיאֶֽךָ…	As is written by Your prophet’s hand…^[54] From here the qedusha and the rest of the repetition of Shaḥarit is recited as usual. (Followers of the Vilna Gaon recite the qedushta after the repetition, so as not to interrupt it.)

Notes

Notes
1	This brief reshut was not written by Qallir. It is inserted into the Ashkenazi rite here to justify the practice of inserting piyyutim.
2	A moniker for Israel. See Song of Songs 7:2.
3	i.e. God, based on the midrashic reading of the language in Song of Songs
4	Moses in this case
5	Referring to Haman
6	Literally: heart. The heart is the seat of thought in Biblical folk anatomy.
7	The book of Numbers, which includes a census of 603,550 Israelites.
8	Moses, who is said to have nursed the people Israel
9	Abraham, who was told to count the stars and know that his descendants would be as many as them.
10	The gematria of רשידנגאיזי״ב, the initials of all the tribes except for Levi, adds up to 597, which is pretty close to 600, the number of thousands of Israelites. This calculation is found in Midrash Tanḥuma Buber, Ki Tisa 5, which further explains that the missing 3,000 were those who were killed after the sin of the Golden Calf.
11	Levi
12	Cf. Hosea 14:3
13	i.e. that divine mercy overpowers divine justice.
14	Find M. Shekalim 3:2
15	Find M. Shekalim 6:5
16	Find Micah 5:4
17	The walking distance between earth and heaven — see B. Ḥagiga 13b
18	The Roman mile, a little over a kilometer. Not the imperial mile.
19	A stade, or stadion, is around 200 meters.
20	No it is not. It is around 60. Perhaps the original text read שִׁשִּׁים, an understandable scribal error.
21	The distance between an elbow and middle finger. Approximately 50 cm.
22	The distance between a pinky finger and thumb in an outstretched hand.
23	The distance between a pointer finger and thumb in an outstretched hand.
24	Seet the Midrash Konen. Translated by Gandz in “The Distribution of Land and Sea on the Earth’s Surface According to Hebrew Sources,” PAAJR, 1953, Vol. 22, pp. 32-33 — “The extent of the earth’s surface is a journey of 500 years by foot: one-third of it is desert, one-third habitable land, and one-third ocean. How much is the extent of one-third? A journey of 166 years and eight months.”
25	The river mentioned in Genesis 2:13, not the spring outside Jerusalem of the same name.
26	The two remaining rivers in Genesis — the Tigris and the Pishon.
27	The “cast-metal sea” in the Temple used for priestly washing, as mentioned in I Kings 7:23-26
28	B. Pesaḥim 109b
29	Also known as the kor, estimated at around 220 L.
30	A letekh is around 110 liters.
31	An ephah is aound 22 liters.
32	An omer is around 2.2 liters, the minimum amount obligated in taking ḥallah according to B. Eruvin 83b.
33	Of a qav. A qav is a bit over 1.2 liters, a sixth of a dry seah. This makes a quarter of a qav about 300 ml, or 1¼ cups.
34	A băth is around 37 liters or around ten gallons.
35	A hín is around 6 liters, or a gallon and a half.
36	A lōg is around half a liter, or two cups.
37	The four cups at the seder, which all must be a minimum of a quarter-lōg (B. Pesaḥim 108b)
38	Qallir’s “cycle” is an unclear amount. 5⅔ of 6000 would give a cycle of 1059 years, while 2249 would be 1078 years. Sacha Stern suggests (Calendar and Community: A History of the Jewish Calendar* (2001), footnote 680) that it may refer to 1064 years, double the “great cycle” of 532 years, the amount of time between two occasions where the 19-year Metonic cycle begins on the same day of the month.
39	See Yerushalmi Berakhot 1:1:26. 576 is 24 squared. A term (onah) is a twenty-fourth of an hour, or two minutes and thirty seconds.
40	Meaning an instant is 1/576 of two minutes and thirty seconds, or 1/24 of six and a quarter seconds, or a bit over a quarter second.
41	As in, time is not quantized and can be divided ad infinitum.
42	This is a very strange opening line, because in most halakhic interpretations the talent is equal to sixty mina, not two. It has been suggested that the “great talent” mentioned here is not the normative talent, but perhaps a centenarius (B. Bekhorot 50a) instead. However, the Vilna Gaon’s followers take a different approach. See final footnote.
43	In this case, the sheḳel in question is the litra, which, according to B. Bekhorot 50a, is referred to as a sheḳel. This can lead to some confusion, because the litra is also elsewhere said to be equivalent to sixty sheḳel. And when discussing the sanctuary weight of the half-sheḳel offering, the weight used is is equivalent to that of the sela, and not the litra.
44	Thus Qallir’s original text. Followers of the Vilna Gaon emend it to כִּכָּר הַגָּדוֹל כְּגֹֽדֶל שִׁשִּׁים מָנֶה וְהַמָּנֶה מִתְחַשֵּׁב בְּעֶשְׂרִים וְחָמֵשׁ סֶֽלַע — “the great talent is the size of sixty mina, and the mina is considered as twenty-five sela,” to more accurately fit the normative halakhic interpretation of the relationship between the talent and the mina.
45	Meaning that the beqa, approximately 7 g, as one-half the sela, is the amount of the mandated half-sheḳel offering.
46	Also known as the zuz, or the drachma. A sela is thus equivalent to a tetradrachm, and two zuz is one beqa, which may be one of the reasons for the specific use of “two zuz” in Ḥad Gadya.
47	Meaning that a ma’a, being a twentieth of a sela, is equivalent to the gerah, a twentieth of the sanctuary-weight sheḳel. The ma’a is approximately 700 mg.
48	A small Roman weight
49	A very small Roman weight
50	A pruta being around 20 mg
51	The Torah
52	Zechariah, who saw the flying scroll
53	Zechariah 5:1-2
54	From here the qedusha and the rest of the repetition of Shaḥarit is recited as usual. (Followers of the Vilna Gaon recite the qedushta after the repetition, so as not to interrupt it.)

אֵל עֹשֵׂה נִפְלָאוֹת | El ‘Oséh Niflaōt, a zulat piyyut for Shabbat haḤodesh by Elazar ben Qallir

Isaac Gantwerk Mayer (transcription & naqdanut) — Sat, 14 Mar 2026 03:17:09 +0000

A zulat (a piyyut to be inserted before “Ezrat Avotenu” in the morning liturgy) attributed to Qallir, to be recited on Shabbat haḤodesh.

Source (Hebrew)	Translation (English)
אֵל עֹשֵׂה נִפְלָאוֹת בַּעֲבוּרָם עָשִֽׂיתָ נוֹרָאוֹת גִּלִּֽיתָ בְּרִבְבֵי צְבָאוֹת דְּגָלֵֽימוֹ לְהוֹצִיא מִתְּלָאוֹת הֵם כַּנְּשָׁרִים נְשׂוּאוֹת וּמַשְׁאֵרוֹתָם נוֹשְׂאוֹת זֶֽבֶד טוֹב מְלֵאוֹת חֶֽסֶד בְּעֵינֵיהֶם רוֹאוֹת׃	Astonishment-doing Deity, on their Behalf You did wonders rare, Girt by myriad troops, You made them aware, Decamping, bannered, from trouble to spare. Eagle-like, they were lifted from there While carrying their kneading ware, Zenithal gifts, full beyond compare. How their eyes saw divine care!
טוֹב בָּנִים כִּלְלָם יוֹדֵֽעַ פְּרִי מַעֲלָלָם כׇּל־הַדֶּֽרֶךְ נִהֲלָם לִפְנֵי כֹל הִתְלִילָם מִלֵּא כׇּל־מִשְׁאֲלָם נוֹאֲמֵי רָעָתָם הִפִּילָם שֹֽׂבַע מָן הֶאֱכִילָם עַל כׇּל־אֹם עִלָּם׃	To crown the best of sons, They, Intuiting the fruit their deeds would purvey, Conducted them all the way, Lionizing them before all in array, Meeting fully every request they would pray, No less, casting down those who ill-wishings say. Sating them with a manna entrée, Over every nation They raised their array.
פָּֽצוּ פֶה בְּשִׁירָה צִדְּקוּ לְאָיוֹם וְנוֹרָא קוֹל תּוֹדָה וְזִמְרָה רִנְנוּ לְשׁוֹרְרָה שֵׁם הַנִכְבָּד וְהַנּוֹרָא שְׁבָחוֹ לְהָעִיר בְּמוֹרָא תׇּקְפּוֹ כֻּלָּם לְהִתְאַזְּרָה תַּנּוֹת קְרִיעַת יַם־סוּף וּמַכַּת בְּכוֹרִים לְהַגְבִּירָה׃	Prying open their mouths in song, Justifiers of the Awesome and Terribly Strong, Quired thanksgiving and hymnal throng, Raised a cheer for singing to prolong. Showing glories to the Awesome, to whom they belong, Shout Their lauding in awe that They bring along Their might to gird us along, Thus, chant the Reed Sea’s split and firstborn plague to make it strong!

קְדוּשְׁתָּאוֹת לְשַׁבָּת זָכוֹר | Qedushtaot for Shabbat Zakhor, by Elazar ben Qallir

Isaac Gantwerk Mayer (transcription & naqdanut) — Tue, 24 Feb 2026 20:09:07 +0000

The complete qedushta cycle for Shabbat Zakhor by Qallir, including all the catenae of verses and repeated refrains often skipped in Ashkenazi practice. Alphabetical texts are translated with alphabetical acrostics.

Source (Hebrew)	Translation (English)
בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ׃ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב׃ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא אֵל עֶלְיוֹן׃ גּוֹמֵל חֲסָדִים טוֹבִים וְקוֹנֵה הַכֹּל וְזוֹכֵר חַסְדֵי אָבוֹת וּמֵבִיא גוֹאֵל לִבְנֵי בְנֵיהֶם לְמַֽעַן שְׁמוֹ בְּאַהֲבָה׃ מֶֽלֶךְ עוֹזֵר וּמוֹשִֽׁיעַ וּמָגֵן׃	Blessed are You, o Cause, our God and God of our ancestors God of Abraham, God of Isaac, and God of Jacob. The Deity, great and mighty and awesome; the almighty Deity, who well repays kindness, and possesses all, and remembers the kindnesses of ancestors and sends a redeemer to their descendants for Their Name’s sake, in love. Sovereign, Help and Rescue and Shield —
רשות	Reshut
מִסּוֹד חֲכָמִים וּנְבוֹנִים וּמִלֶּֽמֶד דַּֽעַת מְבִינִים אֶפְתְּחָה פִּי בְּשִׁיר וּרְנָנִים לְהוֹדוֹת וּלְהַלֵּל פְּנֵי שׁוֹכֵן מְעוֹנִים׃	By the counsel of sages and scholars, and the study of knowledge-understanders, let me open my mouth in song and cheer to thank and praise the countenance of the Dweller on High.^[2] This brief reshut was not written by Qallir. It is inserted into the Ashkenazi rite here to justify the practice of inserting piyyutim.
מגן	Magen
אַזְכִּיר סֶֽלָה זִכְרוֹן מַעֲשִׂים בַּיָּמִים הָאֵֽלֶּה נִזְכָּרִים וְנַעֲשִׂים גָּחוֹן גָּח מִבֵּין עֲכָסִים דֵּרְאוֹנוֹ לְהַזְכִּיר לְרֶֽקֶב כְּעָסִים׃	Always I will recall the remembrance of acts By these days remembered and kept as facts. Creeping out from among the snakes on its ribcage, Disgusting to recall, rotting in rage.
הַחֽוֹחַ הֵנֵץ מִגַּלְגַּל וְדַרְדַּר וּמִדּוֹר לְדוֹר גֻּלְגַּל וְדֻרְדַּר זֵֽכֶר עֲוֺן אֲבוֹתָיו הׇקְדַּר חַטַּאת אִמּוֹ בְּלִי לְהַעְדַּר׃	Erupting from tumbleweed and thistle, the thorn From age to age would whirl on, unworn. Gloomed he his father’s eyes by iniquity to recall.^[3] A midrash found in multiple places, including Midrash Tanḥuma Ki Tetze 4:1, states that Isaac went blind from looking at Esau. He sinned against his mother; let it not fall!
טָרַף אַף וַיַּשְׁחֵת רַֽחַם יְחוּמָתוֹ מִקְּלֹט בְּהֵרָיוֹן יַֽחַם כְּהׇפְקַד לְשָׁלִישׁוֹ חֵטְא נֹֽחַם לֻבַּט לְהִלָּחֵם בְּלוֹחֲמֵי לָֽחֶם׃	In rage he tore, destroying the womb; Jerking his conceiver not to enjoy the bedroom.^[4] Midrash Tanḥuma Ki Tetze 4:1 states that in being born, Esau injured Rebecca’s uterus, leaving her unable to orgasm. Kin third-generation^[5] ’Amaleq, the grandson of Esau. was appointed vengeance’s sin: Let them hastily fight those who took the bread in.^[6] Israel, that ate the manna.
מַהֲלַךְ אַרְבַּע מֵאוֹת פַּרְסָה נָע וְנָד מִכְמֹֽרֶת לְפׇרְסָה סָע מִשֵּׂעִיר וְהִכְמִין פְּרוּסָה עָיֵף וְיָגֵעַ מְבוּשָׁיו לְסׇרְסָה׃	Making the four-hundred parasang walk^[7] Midrash Tanḥuma Beshallaḥ 25:2 states ‘Amaleq had to travel four hundred parasangs to reach Israel. he tread, Nomadically traveling with a net to spread. On his way from Seir, he hid it laid out, Planning, for shame! to mutilate the tired and worn out.
פּוֹעֵל שְׂטִימַת בְּכוֹרָה לַעֲכֹר צְמִיתוּת צֹאן קׇדָשִׁים לִמְכֹּר קְלוֹנוֹ הׇחֳרַט בָּעֵט לִזְכֹּר רֵאשִׁית גּוֹיִם לְגַלַּע בְּזָכוֹר׃	Quite enraged at the disrupted birthright, he acted Resolving to sell the holy flock for slavery protracted. Stylus-engraved is his disgrace to remember To be the first nation to be scratched with “Remember!”
שַׁדַּי זָכַר לַֽיְלָה חוֹלֵק שֹֽׁרֶשׁ וְעָנָף בַּחֲלַקְלַק לְהַחֲלֵק תְּמוּר כִּי חֲשָׁלָיו הִמְלֵק תָּבַע לְהִזָּכֵר מַֽעַשׂ עֲמָלֵק׃	Upon remembering the night-divider,^[8] Abraham, referencing the Covenant of the Pieces in Genesis 15 the Surveyor^[9] A translation of the divine name Shaddai, based on Bereshit Rabbah 46:3 (on Genesis 17:1) that the name means “the One who said ‘enough’ (dai).” Vitiated in slipperiness the wood and root of the slayer. Exchange for strangling those yonder delayed, Zealously They demand we recall ‘Amaleq’s raid.
	In most modern Ashkenazi practice, the catenae of verses inserted after the first three piyyutim are not recited.
כַּכָּתוּב׃ זָכ֕וֹר אֵ֛ת אֲשֶׁר־עָשָׂ֥ה לְךָ֖ עֲמָלֵ֑ק בַּדֶּ֖רֶךְ בְּצֵאתְכֶ֥ם מִמִּצְרָֽיִם׃ (דברים כה:יז)	As it is written: Remember what ‘Amaleq did to you on the way as you went out from Egypt. (Deuteronomy 25:17)
וְנֶאֱמַר׃ וַיַּרְא֙ אֶת־עֲמָלֵ֔ק וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר רֵאשִׁ֤ית גּוֹיִם֙ עֲמָלֵ֔ק וְאַחֲרִית֖וֹ עֲדֵ֥י אֹבֵֽד׃ (במדבר כד:כ)	And it is said: And he saw ‘Amaleq and raised his tune and said: first of nations is ‘Amaleq, but its end will be final destruction. (Numbers 24:20)
וְנֶאֱמַר׃ זֵ֣כֶר צַ֭דִּיק לִבְרָכָ֑ה וְשֵׁ֖ם רְשָׁעִ֣ים יִרְקָֽב׃ (משלי י:ז)	And it is said: The memory of the righteous is for a blessing, and the name of the wicked rots. (Proverbs 10:7)
וְנֶאֱמַר׃ יִזָּכֵ֤ר ׀ עֲוֺ֣ן אֲ֭בֹתָיו אֶל־יְהֹוָ֑ה וְחַטַּ֥את אִ֝מּ֗וֹ אַל־תִּמָּֽח׃ (תהלים קט:יד)	And it is said: Let iniquity to his father be recalled to the Cause; and do not erase the sin at his mother! (Psalms 109:14)
וְנֶאֱמַר׃ וְהַיָּמִ֣ים הָ֠אֵ֠לֶּה נִזְכָּרִ֨ים וְנַעֲשִׂ֜ים בְּכׇל־דּ֣וֹר וָד֗וֹר מִשְׁפָּחָה֙ וּמִשְׁפָּחָ֔ה מְדִינָ֥ה וּמְדִינָ֖ה וְעִ֣יר וָעִ֑יר וִימֵ֞י הַפּוּרִ֣ים הָאֵ֗לֶּה לֹ֤א יַֽעַבְרוּ֙ מִתּ֣וֹךְ הַיְּהוּדִ֔ים וְזִכְרָ֖ם לֹא־יָס֥וּף מִזַּרְעָֽם׃ (אסתר ט:כח)	And it is said: And these days are recalled and done in each and every generation, each and every family, each and every state, each and every city, and these days of Purim will not pass from amongst the Jews, and their memory will not end from their seed. (Esther 9:28)
וְנֶאֱמַר׃ אֵ֥ין זִכְר֖וֹן לָרִאשֹׁנִ֑ים וְגַ֨ם לָאַחֲרֹנִ֜ים שֶׁיִּהְי֗וּ לֹֽא־יִהְיֶ֤ה לָהֶם֙ זִכָּר֔וֹן עִ֥ם שֶׁיִּהְי֖וּ לָאַחֲרֹנָֽה׃ (קהלת א:יא)	And it is said: There is no memory of the former, and so too the latter that will be will have no memory, as they will be at the latter. (Ecclesiastes 1:11)
לָאַחֲרֹנָֽה יִסְעוּ שֶׁבָּם שָׁלַט כִּי הֶעָנָן מַטָּם פָּלַט לְעֵת יִמָּחֶה וְלֹא יֻמְלַט יְגֹנֵן עַם גָּנוֹן וּמֻפְלָט׃	At the latter going out among them, he prevailed, for the cloud excluded the tribe that trailed.^[10] According to Midrash Tanḥuma Ki Tetze 10:1, the tribe of Dan, the hindmost tribe, was excluded from the cloud of glory on account of being idolators, and were thus the tribe that ‘Amaleq defeated. None will escape when they are erased; They shield the people shielded and saved in haste.
בָּרוּךְ אַתָּה יְהֹוָה מָגֵן אַבְרָהָם׃	Blessed are You, o Cause, shield of Abraham.
אַתָּה גִּבּוֹר לְעוֹלָם אֲדֹנָי מְחַיֵּה מֵתִים אַתָּה רַב לְהוֹשִֽׁיעַ׃ מַשִּׁיב הָרֽוּחַ וּמוֹרִיד הַגָּֽשֶׁם׃ מְכַלְכֵּל חַיִּים בְּחֶֽסֶד מְחַיֵּה מֵתִים בְּרַחֲמִים רַבִּים׃ סוֹמֵךְ נוֹפְלִים וְרוֹפֵא חוֹלִים וּמַתִּיר אֲסוּרִים וּמְקַיֵּם אֱמוּנָתוֹ לִישֵׁנֵי עָפָר׃ מִי כָמֽוֹךָ בַּֽעַל גְּבוּרוֹת וּמִי דוֹמֶה לָּךְ׃ מֶֽלֶךְ מֵמִית וּמְחַיֶּה וּמַצְמִֽיחַ יְשׁוּעָה׃ וְנֶאֱמָן אַתָּה לְהַחֲיוֹת מֵתִים —	You are mighty forever, Master, You bring life to the dead, greatly saving. You turn the wind and send down the rain. You provide for life in kindness, reviving the dead in great mercy, lift the fallen, heal the sick, free the bound, and keep faith with sleepers in the dust. Who is like You, Master of Powerful Acts, and who can be compared to You? Sovereign, who brings death and life and causes salvation to sprout. And trusted are You to revive the dead —
מחיה	Meḥayeh
תְּמִימִים בְּעוֹדָם בְּסִין רְפוּדִים שִׁבּוּץ עֲדִי עֲדָיִים אֲפוּדִים רָֽצוּ שְׁלוֹל מַתַּן לַפִּידִים קָפְצוּ יָדַֽיִם רָפוֹת בִּרְפִידִים׃	Zenithal ones, yet in Sin,^[11] Exodus 16:1 were enclothed Yes, in finery wrapped, as befits the betrothed. Exactly when taking the gift of flame Weak at Rephidim, their hands became lame.^[12] Midrash Tanḥuma, Beshallaḥ 25:2 states that ‘Amaleq had to travel through five nations’ land to reach Israel.
צוֹרֵר אִסֵּף כׇּל־אֲסַפְסוּף פּוֹשֵֽׁעַ סְבִיבוֹת מַחֲנָם אָסוּף עֲלוֹת פְּעָמֵֽימוֹ מִמְּצוּלוֹת סוּף סִבֵּר לְקׇמְלָם כְּקָנֶה וָסוּף׃	Villainously he horded up all his horde Upon their camp to do crime as they gathered toward. To those whose feet ascended from the deep-sea reeds, Sought he to cut them down like canes and reeds.
נֻדַּד וַיָּֽעׇף שָׁלֹשׁ פְּעָמִים מְחַזֵּר בְּנִינֵי חֲמִשָּׁה עֲמָמִים לֵץ הֻכָּה וּפֶֽתִי הֶעֱמִים כֻּלַּל לְהִתְיַחֵס נְדִיבֵי עַמִּים׃	Roaming, he flew at them on three occasions,^[13] Exodus 17, Deuteronomy 25, and I Samuel 15, according to B. Megillah 7a. Quickly going by the descendants of five nations.^[14] Midrash Tanḥuma, Beshallaḥ 25:4 states that ‘Amaleq could only attack because Israel’s hands had grown weak in the fulfillment of the mitzvot. Prudent was the simple when the mocker was struck,^[15] Jethro. Midrash Tanḥuma, Yitro 3:2 states that Jethro had heard about the destruction of ‘Amaleq before converting. On this, to join the princely people he had the luck.
יָהַר לֵץ וְהֶעֱמִיד מְסִלָּה טִיכּוּס בַּחוּרַי בְּזִמָּה סִלָּה חַמּוּקֵי יְרֵכַי בָּם לְפׇסְלָה זֶֽרַע לְהַרְבִּֽיעַ וּלְהַתְעִיב סְגֻלָּה׃	Notoriously, the mocker set up a highway Mashing down my young men with behavior astray. Looking to defile my rounded thighs, Knocked up the treasure the way they despise.^[16] Midrash Tanḥuma, Beshallaḥ 25:2 states that ‘Amaleq commited male-on-male rape against Israel.
וַיִּשְׂטֹם שְׂטִימַת יְשִׁישׁוֹ הַמְּחֻבָּא הֵחֵל לָבוֹא מֵרֹאשׁ בַּמַּחְבָּא דָּגַר שֵׁנִית בְּחֶֽרֶב לְהוּבָה גָּשׁ בַּשְּׁלִישִׁי בַּעֲלִיל בְּחוֹבָה׃	Jealous, like his grandfather’s grudge, he was hidden Initially coming out from being hidden. He broke out the second time with a flaming sword, Going forth the third time, from our sin, aboveboard.
בְּמׇשְׁלוֹ שֶׁשְׁכִי בְּאוֹם מוֹשְׁלִים בְּפֶֽרֶק עָמַד מְסוֹר נְשׁוּלִים אָמְרוּ לְכוּ וְנַכְחִיד נִכְשָׁלִים אָז כְּמֵאָז זִנֵּב כׇּל־הַנֶּחֱשָׁלִים׃	From the Sheshkhite’s^[17] Nebuchadnezzar. Sheshakh is atbash cipher for Babylonia, a term used already in Jeremah 25:26. rule over the ruling folk, Encamped he to inform on refugees as he spoke. Declaring, “Come, let us destroy those much maligned,” By the same way he had anciently tailed those behind.
כַּכָּתוּב׃ אֲשֶׁ֨ר קָֽרְךָ֜ בַּדֶּ֗רֶךְ וַיְזַנֵּ֤ב בְּךָ֙ כׇּל־הַנֶּחֱשָׁלִ֣ים אַֽחֲרֶ֔יךָ וְאַתָּ֖ה עָיֵ֣ף וְיָגֵ֑עַ וְלֹ֥א יָרֵ֖א אֱלֹהִֽים׃ (דברים כה:יח)	As it is written: …who came upon you on the way and tailed you, all those behind after you, as you were tired and weary, and had no fear of God. (Deuteronomy 25:18)
וְנֶאֱמַר׃ אָמְר֗וּ לְ֭כוּ וְנַכְחִידֵ֣ם מִגּ֑וֹי וְלֹֽא־יִזָּכֵ֖ר שֵֽׁם־יִשְׂרָאֵ֣ל עֽוֹד׃ (תהלים פג:ה)	And it is said: They said, “Come, let us destroy them from nationhood, and let the name of Israel no more be recalled.” (Psalms 83:5)
וְנֶאֱמַר׃ לֵ֣ץ תַּ֭כֶּה וּפֶ֣תִי יַעְרִ֑ם וְהוֹכִ֥יחַ לְ֝נָב֗וֹן יָבִ֥ין דָּֽעַת׃ (משלי יט:כה)	And it is said: You strike the mocker and the simple becomes prudent; but reprove the intelligent and he will understand knowledge (Proverbs 19:25)
וְנֶאֱמַר׃ הֶן־כׇּל־אֵ֭לֶּה יִפְעַל־אֵ֑ל פַּעֲמַ֖יִם שָׁל֣וֹשׁ עִם־גָּֽבֶר׃ (איוב לג:כט)	And it is said: Hey, all these the Deity does, twice, three times to a man. (Job 33:29)
וְנֶאֱמַר׃ כָּרוּ־לִ֣י זֵדִ֣ים שִׁיח֑וֹת אֲ֝שֶׁ֗ר לֹ֣א כְתוֹרָתֶֽךָ׃ (תהלים קט:פה)	And it is said: The insolent dug pits for me, which is not per Your Teaching. (Psalms 119:85)
וְנֶאֱמַר׃ תָּשִׁ֨יב לָהֶ֥ם גְּמ֛וּל יְהֹוָ֖ה כְּמַעֲשֵׂ֥ה יְדֵיהֶֽם׃ (איכה ג:סג)	And it is said: Turn back to them recompense, Cause, as per their handiwork. (Lamentations 3:64)
וְנֶאֱמַר׃ תִּמְצָ֣א יָ֭דְךָ לְכׇל־אֹיְבֶ֑יךָ יְ֝מִֽינְךָ֗ תִּמְצָ֥א שֹׂנְאֶֽיךָ׃ (תהלים כא:ט)	And it is said, Your hand is enough for all Your enemies; Your right hand is enough for Your foes. (Psalms 21:9)
שֹׂנְאֶֽיךָ הֵם יִלְבְּשׁוּ בֹֽשֶׁת כְּמוֹ בְּצַלְעִי שָׂמְחוּ בַיַּבָּֽשֶׁת בַּעֲטוֹתְךָ עֲשֶֽׂרֶת עֶדְיֵי תִלְבּֽוֹשֶׁת לְהַגְשִׁים תֶּֽחִי לְצוֹלַֽעַת תַּחְבֹּֽשֶׁת׃	Your foes will wear their disgrace, As they rejoiced at my fall out of thirst at that place.^[18] Rephidim, where Israel had no water. When You are wrapped in Your ten garments of grace,^[19] Find the midrash first found in Pesiqta d-Rav Kahana 22:5, but also found in Devarim Rabbah 2:37, which lists ten times Israel uses the language of “clothing” to praise God. Rain down life to treat the limping one’s face.
בָּרוּךְ אַתָּה יְהֹוָה מְחַיֵּה הַמֵּתִים׃	Blessed are You, o Cause, who revives the dead.
משלש	Meshalesh
אֲצִילֵי מְרֵעִי נֶֽכֶד שֵׂעִיר תּוֹלְדוֹת אֵלֶּה בְנֵי־שֵׂעִיר בְּקַשָּׁם אָצוּ אִשִּׁי לְהַבְעִיר שְׁאוֹנָם חָרְשׁוּ כְּשָׂדֶה עִיר׃	As my tormentors’ zealous foes, the heirs of Seir, Brood of “yonder children of Seir,” Charged with their straw, my fire to sear Exultantly plowing my city clear.
גּוֹי גָּדוֹל שֶׁלֹּא הִזְכַּֽרְתָּ רִשְׁיוֹנוֹתָיו לָמָה אָז זָכַֽרְתָּ דְּגָלִים בְּלֹא הוֹן מָכַֽרְתָּ קְדוֹשִׁים בַּזּוֹנָה וּבַיַּֽיִן הִמְכַּֽרְתָּ׃	Did You not recall the nation great? Why, then, did You remember their sinful state? Exchanging the bannered hosts for a price of no weight, Vine’s blood and whores as the holy’s rebate!
הִזָּכֵר לָאֲדוֹמִים נָוֶה נִאֲרוּ צָרִים אֲשֶׁר חוֹמוֹת עִרְעֲרוּ וְעַד הַיְסוֹד עָֽרוּ עָֽרוּ פִּימוֹ דִּבְּרוּ בְגֵאוּת וּפָעָרוּ׃	For the Edomites who burned the Sanctum, recall, Unpleasant ones who battered the wall. “Get it to the foundation, let it fall, let it fall!” They gaped open their mouths and shouted in gall.
זֶה אֵין לְפָנֶֽיךָ שִׁכְחָה עֶבְרָתָם שְׁמָֽרָה נֶֽצַח מִלְּשַׁכְּחָה חֵֽלֶף לֹא־יָדְעוּ עֲשׂוֹת נְכוֹחָה סִפְרָם חֲתוֹם לְיוֹם תּוֹכֵחָה טַֽעַם חוֹק בְּדָת מוּכַח נִזָּכֵר כִּי לֹא תִשָּׁכַח יוֹם בֹּא עִמָּם לְהִתְוַכַּח מִכַּאן צִוִּֽיתָ לְעַמְּךָ לֹא תִּשְׁכָּח׃	Hence, You, before whom none forget Store their rage forever, not to forget In that they did not know to do as they were let, Ratify their book for the day they’ll regret! Just as the law quotes, it demonstrates Keenly it will be put in mind, lest the memory abates Let Them come strive with them on that very date; Marking Your people not to forget per Your mandate!
כַּכָּתוּב׃ וְהָיָ֡ה בְּהָנִ֣יחַ יְהֹוָ֣ה אֱלֹהֶ֣יךָ ׀ לְ֠ךָ֠ מִכׇּל־אֹ֨יְבֶ֜יךָ מִסָּבִ֗יב בָּאָ֙רֶץ֙ אֲשֶׁ֣ר יְהֹוָה־אֱ֠לֹהֶ֠יךָ נֹתֵ֨ן לְךָ֤ נַחֲלָה֙ לְרִשְׁתָּ֔הּ תִּמְחֶה֙ אֶת־זֵ֣כֶר עֲמָלֵ֔ק מִתַּ֖חַת הַשָּׁמָ֑יִם לֹ֖א תִּשְׁכָּֽח׃ (דברים כה:יט)	As it is written: And when the Cause your God makes you rest from all your enemies around in the land that the Cause your God is giving you as an estate to inherit, you will erase the memory of ‘Amaleq from under heaven; do not forget! (Deuteronomy 25:19)
וְנֶאֱמַר׃ זְכֹ֤ר יְהֹוָ֨ה ׀ לִבְנֵ֬י אֱד֗וֹם אֵת֮ י֤וֹם יְֽר֫וּשָׁלָ֥͏ִם הָ֭אֹ֣מְרִים עָ֤רוּ ׀ עָ֑רוּ עַ֗֝ד הַיְס֥וֹד בָּֽהּ׃ (תהלים קלז:ז)	And it is said: Remember, Cause, the children of Edom, on the day of Jerusalem, saying “Raze it, raze it down to its foundation!” (Psalms 137:7)
וְנֶאֱמַר׃ תִּרְדֹּ֤ף בְּאַף֙ וְתַשְׁמִידֵ֔ם מִתַּ֖חַת שְׁמֵ֥י יְהֹוָֽה׃ (איכה ג:סו)	And it is said: Tear after them in rage and destroy them from under the Cause’s heavens. (Lamentations 3:66)
יָקַשׁ לֵץ לְחָרֵף צְבָאוֹת הַחֲתוּמֵי בְרִית בְּצָבָא וָאוֹת וְהֻפְקַד מִדָּה בְּמִדָּה לְתוֹצָאוֹת דַּֽעַת כִּי לְעֵת הַמְּצִיאוֹת הוּא יִפָּקֵד בְּשֵׁם יְהֹוָה צְבָאוֹת׃	Jeering, he set a wounding tripline Upon the troops sealed with the covenant sign. Deemed measure for measure, payback condign, As knowledge that at the chosen deadline He will be accounted for by the Cause divine.
כַּכָּתוּב׃ כֹּ֤ה אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת פָּקַ֕דְתִּי אֵ֛ת אֲשֶׁר־עָשָׂ֥ה עֲמָלֵ֖ק לְיִשְׂרָאֵ֑ל אֲשֶׁר־שָׂ֥ם לוֹ֙ בַּדֶּ֔רֶךְ בַּעֲלֹת֖וֹ מִמִּצְרָֽיִם׃ (שמואל א׳ טו:ב)	As it is written: Thus says the Cause of Forces: I have accounted for what ‘Amaleq did to Israel, setting upon them on the path as they went up from Egypt. (I Samuel 15:2)
וְנֶאֱמַר׃ הֲלֽוֹא־שָׁמַ֤עְתָּ לְמֵֽרָחוֹק֙ אוֹתָ֣הּ עָשִׂ֔יתִי מִ֥ימֵי קֶ֖דֶם וִיצַרְתִּ֑יהָ עַתָּ֣ה הֲבֵאתִ֔יהָ וּתְהִ֗י לְהַשְׁא֛וֹת גַּלִּ֥ים נִצִּ֖ים עָרִ֥ים בְּצֻרֽוֹת׃ (ישעיה לז:כו, מלכים ב׳ יט:כה)	And it is said: Did you not hear from afar? I did that, from days of yore I crafted it, now I have brought it about, and it has happened; to ruin to desolate heaps fortified cities. (Isaiah 37:26, II Kings 19:25)
וְנֶאֱמַר׃ מֵתִים֙ בַּל־יִ֣חְי֔וּ רְפָאִ֖ים בַּל־יָקֻ֑מוּ לָכֵ֤ן פָּקַ֙דְתָּ֙ וַתַּשְׁמִידֵ֔ם וַתְּאַבֵּ֥ד כׇּל־זֵ֖כֶר לָֽמוֹ׃ (ישעיה כו:יד)	And it is said: The dead shall not live, the ghosts shall not rise, thus You accounted for them and wiped them out, ending all their memory. (Isaiah 26:14)
וְנֶאֱמַר׃ יִמְלֹ֤ךְ יְהֹוָ֨ה ׀ לְעוֹלָ֗ם אֱלֹהַ֣יִךְ צִ֭יּוֹן לְדֹ֥ר וָדֹ֗ר הַֽלְﬞלוּ־יָֽהּ׃ (תהלים קמו:י)	And it is said: The Cause reigns forever; your God, Zion, from generation to generation; praise Yah! (Psalms 146:10)
וְאַתָּ֥ה קָד֑וֹשׁ י֝וֹשֵׁ֗ב תְּהִלּ֥וֹת יִשְׂרָאֵֽל׃ (תהלים כב:ד)	And You are holy, enthroned on Israel’s praise. (Psalms 22:4)
אל נא	El Na
אֵל נָא! בְּלָשׁוֹן אֲשֶׁר הִזְכַּֽרְתָּ לְזוֹכְרֶֽיךָ זְכוֹר בּוֹ בְלָשׁוֹן הִזְכִּירֽוּךָ נָא אַתָּה זְכוֹר וְאִם־הֵמָּה כְּאָדָם עָבְרוּ בְרִית מִלִּזְכּוֹר וְאַתָּה אֵל וְלֹא־אִישׁ לָמָּה לֹא־תִזְכּוֹר	Deity, please! By the phrase that You made Your rememberers recall, “remember” By that very phrase they make You recall – “please remember!” And if they, mortals, breached the covenant they should remember, You are a Deity, not a mortal, so why don’t You remember?
בְּזֹאת יָדַֽעְתִּי כִּי־יֵשׁ־לְךָ לִזְכּוֹר אֲבָל תָּשֽׁוֹחַ עָלַי נַפְשִׁי עַד־זָכוֹר תִּזְכּוֹר וּמַה־כֹּחִי כִּי־אֲיַחֵל לְקֵץ זָכוֹר וּמַה־קִּצִּי כִּי־אַאֲרִיךְ נַפְשִׁי עַד־שֶׁתִּזְכּוֹר	By this I know that You have it in You to remember, But my soul sinks in me until You remember, remember!^[20] Find Lamentations 3:20 And what strength do I have to wait for the final “Remember?” And what patience to draw out my soul until You remember?
אִם לֹא־לְמַעֲנִי תִּזְכּוֹר לְמַעַנְךָ וּלְמַֽעַן יְרוּשָׁלַֽיִם זְכוֹר חוֹק כִּי־לֹא־תִשָּׁכַח עֵדוּת זְכוֹר וְאוֹמֵר אִם־אֶשְׁכָּחֵךְ עַתָּה לָהּ זְכוֹר	If not for my sake You will remember, Then for Your own, and for Jerusalem’s, remember. The law, the testimony not to be forgotten, remember! Saying “If I forget you, Jerusalem” now, it You must remember!
וְתִפְקוֹד וְתִזְכּוֹר כְּאֵב צָר לַעֲכוֹר פִּֽיהוּ לִסְכּוֹר לָנֽוּעַ כַּשִּׁכּוֹר וְעוֹד בַּל־תִּמְכּוֹר נְקוּבֵי בֵּן בְּכוֹר נְכוּרֵי בְלֶֽתֶךְ וָכוֹר וּפְאֵרָךְ אֶזְכּוֹר וַאֲרַצְּךָ לִזְכּוֹר בְּפָרָשַׁת זָכוֹר׃	And account for the tormentor’s painful afflictions and remember; Shut his mouth; let him stumble like one too drunk to remember. And never again sell off those entitled the firstborn member, Bought for a letekh and kor,^[21] Find Hosea 3:2 as Your glory I remember. And I will, as You wish, remember, with the portion of “Remember!”
חי וקיים	Ḥay v-Qayyam
חַי וְקַיָּם נוֹרָא וּמָרוֹם וְקָדוֹשׁ!	Living and enduring, awesome and exalted and holy!
אָץ קוֹצֵץ בֶּן קוֹצֵץ קְצוּצַי לְקַצֵּץ בְּדִבּוּר מְפוֹצֵץ רְצוּצַי לְרַצֵּץ לֵץ בְּבֹא לְלוֹצֵץ פֻּלַץ וְנִתְלוֹצֵץ כְּעָץ מְחַצְּצִים לְחַצֵּץ כְּנֵץ עַל־צִפּוֹר לְנַצֵּץ׃	Expressly Thorn Thornson^[22] ‘Amaleq would trim off the tail, with shattering speech, assailed ones to assail. Laughing came the leerer, but was staggered, to wail: “Fire arrows, like an eagle that swoops on a quail!”
עָב בָּקַע מֵרֹאשׁ יְחִידִים מֶֽנּוּ גְרוֹשׁ חָל וַיֵּֽלֶךְ וַיִּפְרוֹשׁ וַיָּֽשׇׁב עַל־גַּבִּי חֲרוֹשׁ זֻמַּן וְהׇנְקַב לְרֹאשׁ רֵאשִׁית גּוֹיִם לָרַע לִדְרוֹשׁ הֱיוֹת לְכׇל־בּוֹגְדִים רֹאשׁ וְצִפְעוֹ תְּלוֹת בְּמִבְחַר בְּרוֹשׁ׃	As the cloud broke overhead to exclude some guys,^[23] The tribe of Dan, which according to the midrash was the rearguard attacked by ‘Amaleq on account of not being protected by the clouds of glory, due to their tendency towards idol worship. he started off and attacked, with a back-plowing reprise. Zenith he was entitled, first of nations to despise, The arch-traitor whose viper^[24] Haman would to the choice cypress gallows rise.
רָץ וְהִקְרָה בַּדֶּֽרֶךְ עֲיֵפֵי טַרְחוּת דֶּֽרֶךְ וּפָץ לֹא־זוֹ הַדֶּֽרֶךְ תָּעוּ בַמִּדְבָּר בִּישִׁימוֹן דָּֽרֶךְ בְּנָחָשׁ עֲלֵי דֶֽרֶךְ שָׁלַח יָד בְּחַמּוּקֵי יֶֽרֶךְ וְעַל כׇּל־רֹאשׁ דֶּֽרֶךְ זִנֵּב כׇּל־עוֹבְרֵי דָּֽרֶךְ׃	As he ran he came across the tired and weary on the way, Saying, “Not this way,” they erred in the wild desert way. Reaching at the thighs’ curve,^[25] Israel. Find Song of Songs 7:2 at the snake on the way,^[26] Dan. Find Genesis 49:17 He cut down at each crossroad passers-by along the way.
יָעַף וְעָף וְחָשׁ וּמֵחוּר פֶּֽתֶן רָחַשׁ וְנוֹדַע כִּי הוּחָשׁ מִשּֽׁוֹרֶשׁ נָחָשׁ רָגַשׁ וְלָחַשׁ וְעֵת לֵדָתוֹ נִחַשׁ וּבִכְשָׁפָיו הׇכְחַשׁ וּבְחַלָּשׁ נֶחֱלַשׁ וְלֹא־חָשׁ׃	He flew, flying quick, from the python crept from its pit, Known from the snake’s root he would hoof it. And he whispered, muttering his birthchart to calculate it, but his wizardry weakened him to silently submit.
בִּכְשָׁפָיו הִלְלוֹ וּבִקְסָמָיו חִלְּלוֹ יוֹם הֶעֱמִיד וְזִלְלוֹ שֶֽׁמֶשׁ הִדְמִים וְזִלְזְלוֹ יָגַע וְלֹא־הוּנַּח לוֹ וְלַחֲרָפוֹת נִחֲלוֹ עַד־בֹּא הַשֶּֽׁמֶשׁ הִזְחִילוֹ לְהִמָּחוֹת הוּא וְכׇל־חֵילוֹ׃	Quelled was by with his own magic! He was misled. He^[27] Moses. According to Midrash Tanḥuma, Beshallaḥ 28:1, ‘Amaleq calculated the best time to attack via astrology, and Moses stopped them by holding up the revolution of the sun and moon and rendering their predictions invalid. held back the day, stopping the sun ahead. As shame was his portion, rest did not bestead, Lingering until sunrise, he and his force to be struck dead.
קָט וְשֵׁן חָרַק וְנֶאָצוֹת שָׁרַק זְמוֹרָה בְּאַפּוֹ הֵרַק וְחַרְבּוֹ הִבְרַק לַמִּילָה פֵּרַק וּכְלַפֵּי מַעֲלָה זָרַק וּלְשֵׁם שֶֽׁמֶן תּוּרַק בְּעַזּוּת יָרוֹק יָרַק׃	Lashing out, gnashing teeth, he screamed words abhorred, Smelling the stench, he unsheathed his sword. Lopping off the circumcised parts, he threw them upward,^[28] According to Midrash Tanḥuma Ki Tetzei 9-10, this is the meaning of “he tailed you” (Deut. 25:18). The ‘Amaleqites cut off the penises of Israel and threw them upwards saying “You chose this! Take what You chose!” and at the Name sweeter than oil^[29] Find Song of Songs 1:3 spat a hateful word.
יָהּ אֶשְׁכּוֹל הַכֹּֽפֶר צָו אֶל־מְשׁוּל עֹֽפֶר זִכְרוֹן מִשְׁלֵי אֵֽפֶר כְּתֹ֨ב זֹ֤את זִכָּרוֹן֙ בַּסֵּ֔פֶר רֻשַּׁם בְּזֶה סֵֽפֶר בַּתּוֹרָה וּבַנְּבִיאִים וּבַכְּתוּבִים לְהֵחָפֵר לְהִמָּחוֹת מִסֵּֽפֶר וְלֹא יִכָּתֵב עִם־כׇּל־הַכָּתוּב לַחַיִּים בַּסֵּֽפֶר׃	Instructed Yah the All-Atoning^[30] Literally “the henna cluster.” Find Shabbat 88b on Song of Songs 1:14 to he with a fawn’s look,^[31] Moses, who was humble, like a fawn. Scatter his memory like ash! Write this memory in a book!^[32] Exodus 17:14 Recounted is his shamedness in the Teaching, Prophets, and Writings, in this very book, That he be erased from the book and not written with those written for life in the book.
אֵל נָא לְעוֹלָם תָּעֳרׇץ וּלְעוֹלָם תֻּקְדָּשׁ וּלְעוֹלְמֵי עוֹלָמִים תִּמְלֹךְ וְתִתְנַשֵּׂא הָאֵל מֶלֶךְ נוֹרָא מָרוֹם וְקָדוֹשׁ כִּי אַתָּה הוּא מֶלֶךְ מַלְכֵי הַמְּלָכִים מַׄלְכוּתוֹ נֶֽׄצַח נׄוֹרְאוֹתָיו שִֽׂׄיחוּ סַׄפְּרוּ עֻׄזּוֹ פָּׄאֲרֽוּהוּ צְׄבָאָיו קַׄדְּשֽׁוּהוּ רׄוֹמְמֽוּהוּ רֹׄן שִׁׄיר וָשֶֽׁבַח תֹּֽׄקֶף תְּׄהִלוֹת תִּׄפְאַרְתּוֹ׃	Deity, please, forever are You adored and forever are You sanctified and forever and aye will You reign and be exalted, the Deity, sovereign, awesome, high and holy, for You are the Sovereign, Sovereign of sovereigns, whose sovereignty is eternal; tell Their awesomenesses, recount Their strength, glorify Their forces, sanctify Them, exalt Them, cheer, song, and laudation, mighty praises of Their glory.
וּבְכֵן — זָכ֕וֹר אֵ֛ת אֲשֶׁר־עָשָׂ֥ה לְךָ֖ עֲמָלֵ֑ק׃ (דברים כה:יז)	And so — Remember what ‘Amaleq did to you. (Deuteronomy 25:17)
וּמַח שְׁמוֹ וְזִכְרוֹ וְנִמַּח זְכוּרוֹ מִלְּהַזְכִּירוֹ בְּזִכְרוֹן קָדוֹשׁ׃	And erase his name and memory,^[33] In many texts, written יִמַּח שְׁמוֹ וְזִכְרוֹ — “his name and memory should be erased!” A common scribal mix-up between vav and yod. and we will erase his memory from him being recalled in memory, Holy!
יַֽעַן אֲשֶׁר לֹא־זָכַר וְנֶחְשַׁב כַּנֵכָר מִלְּהִזָּכַר בְּזִכְרוֹן קָדוֹשׁ׃	Since he did not remember, and he is considered like a stranger, not to be recalled in memory, Holy!
זָכוֹר אִישׁ אֲשֶׁר הִגְוִֽיעַ אָב לְלֹא עִתּוֹ בְּרָצֽוֹחַ וְגָנוֹב וְנָאוֹף בִּעֲתוֹ גָּרַע חָמֵשׁ שָׁנִים מִמִחְיָתוֹ׃ וּמַח שְׁמוֹ וְזִכְרוֹ וְנִמַּח זְכוּרוֹ מִלְּהַזְכִּירוֹ בְּזִכְרוֹן קָדוֹשׁ׃	Remember a man^[34] Esau. According to Midrash Tanḥuma Ki Tetzei 4:1, Abraham lived five years fewer than Isaac because in those five years Esau committed two sins: sleeping with an engaged woman and killing someone who made the father untimely die; by killing and stealing, in adultery he would lie; causing five years to be taken from the life of the guy. And erase…
זָכוֹר בּוֹזֶה עַל־גְּמִילוּת חֶֽסֶד גּוֹעֵל אָח עָשׂ לִזְקֵנוֹ חֶֽסֶד דּוֹמֶה לַמָּ֣ס מֵרֵעֵ֣הוּ חָ֑סֶד׃ יַֽעַן אֲשֶׁר לֹא־זָכַר וְנֶחְשַׁב כַּנֵכָר מִלְּהִזָּכַר בְּזִכְרוֹן קָדוֹשׁ׃	Remember boorishly he disdained acts of respect, Contemning his brother paying his elder last respects, Deemed one withholding from his friend respect.^[35] Job 6:14 Since he…
זָכוֹר גִּלָּה עֶרְוַת מְצוּאַת שָׂדֶה דָּם שָׁפַךְ בְּבוֹאוֹ מִן־הַשָּׂדֶה הָפַךְ לֵב אָב שָׂח בַּשָּׂדֶה׃ וּמַח שְׁמוֹ וְזִכְרוֹ וְנִמַּח זְכוּרוֹ מִלְּהַזְכִּירוֹ בְּזִכְרוֹן קָדוֹשׁ׃	Remember carnally he stripped a woman in the field, Doing bloodshed as he came back from the field; Erred the heart of the father meditating in the field.^[36] Isaac. Find Genesis 24:63. And erase…
זָכוֹר דָּחוּי בְּאֹזֶן הָעֲרֵלָה הַבּוֹזֶה בְּכוֹרָה בְּכוֹס הַתַּרְעֵלָה וּפָרַק מֶֽנּוּ עוֹל וּמָשַׁךְ לוֹ עָֽרְלָה׃ יַֽעַן אֲשֶׁר לֹא־זָכַר וְנֶחְשַׁב כַּנֵכָר מִלְּהִזָּכַר בְּזִכְרוֹן קָדוֹשׁ׃	Remember deferring with a deaf ear, Eschewing the birthright for a cup of staggering fear, Flipping off the yoke, from circumcision he did veer.^[37] According to Pirkei d’Rabbi Eliezer 2:10, Esau despised the circumcision. The yoke refers to the Divine commandments. Since he…
זָכוֹר הֲפַכְפַּךְ דֶּֽרֶךְ אִישׁ וָזָר וְהִכְהָה מְאוֹר אָב בַּעֲשַׁן עֲבוֹדַת זָר זָמַם בְּלֵב הֱיוֹת לְאָח לְאַכְזָר׃ וּמַח שְׁמוֹ וְזִכְרוֹ וְנִמַּח זְכוּרוֹ מִלְּהַזְכִּירוֹ בְּזִכְרוֹן קָדוֹשׁ׃	Remember erratic was that man’s path, and strange; For he dimmed his father’s light in smoke of worship strange,^[38] According to Midrash Tanḥuma, Toldot 8, the smoke from Esau’s idol-worshipping wives made Isaac go blind. Getting into his heart to fraternal cruelty arrange. And erase…
זָכוֹר וְנִתְעוֹלֵל לְרֶֽבַע כְּאִשָּׁה זְדוֹן לִבּוֹ הִשִּׁיאוֹ בָּאְשָׁה חַתּוּ גִבּוֹרָיו לִהְיוֹת כְּלֵב אִשָּׁה׃ יַֽעַן אֲשֶׁר לֹא־זָכַר וְנֶחְשַׁב כַּנֵכָר מִלְּהִזָּכַר בְּזִכְרוֹן קָדוֹשׁ׃	Remember for he would get screwed like a girl^[39] A bit of casual homophobia here. There’s a worrying through-line of painting Esau and ‘Amaleq as gay in a lot of these texts. Perhaps this is a reflection of Roman position towards homosexuality, which was often more liberal than the rabbinic approach. That being said, Esau is depicted here as bottoming, something the Romans themselves had a tendency to look down on. In any case, it’s disconcerting and I personally do not like it. Going to such depravity with the heart of a churl, His warriors will be pained like the heart of a girl. Since he…
זָכוֹר זֶֽרַע מְרֵעִים נִתְעָב וְנֶאֱלָח חָלַק לְהַשְׁחִית וְלוֹמַר הֶאָח טָמְנוּ גֵּאִים פַּח לְחַבֵּל אָח׃ וּמַח שְׁמוֹ וְזִכְרוֹ וְנִמַּח זְכוּרוֹ מִלְּהַזְכִּירוֹ בְּזִכְרוֹן קָדוֹשׁ׃	Remember gross and tainted evildoers’ seed! He set out with “Aha!” to make the smooth one^[40] Jacob. bleed. In pride he hid for his brother a net to mislead. And erase…
זָכוֹר חָנַט מֶֽנּוּ עֲמָלֵקִי טָס כְּיֶֽלֶק לְאַבֵּד חֶלְקִי יָרֽוֹעַ כַּבִּירִים לְעֵין כֹּל לְלוֹקְקִי׃ יַֽעַן אֲשֶׁר לֹא־זָכַר וְנֶחְשַׁב כַּנֵכָר מִלְּהִזָּכַר בְּזִכְרוֹן קָדוֹשׁ׃	Remember he from whom the ‘Amaleqite did sprout, Invading to ruin my portion like locusts throughout, Jeapordizing the great to lick my blood all-out. Since he…
זָכוֹר טָפַשׁ מֵהַעֲרִימָה יָרַד וְכִתֵּת עַמִּי עַד־חׇרְמָה כְּמוֹ כֵן חֻיַּב לְהַחֲרִימָה׃ וּמַח שְׁמוֹ וְזִכְרוֹ וְנִמַּח זְכוּרוֹ מִלְּהַזְכִּירוֹ בְּזִכְרוֹן קָדוֹשׁ׃	Remember insane, lacking any sense, Jabbing at my people to destruction thence, Karma thus suggests destruction as recompense. And erase…
זָכוֹר יוֹשֵׁב הַנֶּֽגֶב בְּלִי־עוֹל כַּעֲרָד כְּסוּת וְלָשׁוֹן שִׁנָּה הֱיוֹת מֶֽלֶךְ עֲרָד לִשְׁבּוֹת שֶֽׁבִי מָרַד וְחָרַד׃ יַֽעַן אֲשֶׁר לֹא־זָכַר וְנֶחְשַׁב כַּנֵכָר מִלְּהִזָּכַר בְּזִכְרוֹן קָדוֹשׁ׃	Remember jackass-like, unyoked the southerner, Kit and speech he changed to be Arad’s governor,^[41] A midrash first found in Midrash Tanḥuma Ḥukat 18:1 suggests that the king of ‘Arad mentioned in Numbers 21:1 was ‘Amaleq. Another midrash found in Midrash Aggadah Numbers 21:1 and repeated by Rashi suggests that this was because the ‘Amaleqites changed their speech and clothing to appear as Canaanites, so that if Israel prayed to defeat the Canaanites their prayers would not work. Looting captives as he rebelled and shuddered her. Since he…
זָכוֹר כְּ֝סִ֗יל שׁוֹנֶ֥ה בְאִוַּלְתּֽוֹ לְתַעֲרוּבַת מִדְיָן בַּעֲלוֹתוֹ מִהֵר יְרֻבֶּֽשֶׁת וְגִלָּה נַבְלוּתוֹ׃ וּמַח שְׁמוֹ וְזִכְרוֹ וְנִמַּח זְכוּרוֹ מִלְּהַזְכִּירוֹ בְּזִכְרוֹן קָדוֹשׁ׃	Remember knuckleheadedly returning to his folly^[42] Proverbs 26:11 Looking to ally with Midian for another volley, Moving fast, Jerubbeshet^[43] Another name for Gideon or Jerubbaal, who fought with the ‘Amaleqites in their alliance with Midian in Judges 6 and 7. brought his evil to finale. And erase…
זָכוֹר לְקַעֲקֵֽעַ בִּצָתוֹ מִשֹּֽׁרֶשׁ מִלַּעֲזוֹב לוֹ עָנָף וְגַם שֹֽׁרֶשׁ נֶעֱנַשׁ קִישִׁי כִּי הִשְׁאִיר לוֹ שֹֽׁרֶשׁ׃ יַֽעַן אֲשֶׁר לֹא־זָכַר וְנֶחְשַׁב כַּנֵכָר מִלְּהִזָּכַר בְּזִכְרוֹן קָדוֹשׁ׃	Remember “leave no seed, uproot! May none leave him a branch or root!” Now the Qishite^[44] Shaul. was punished for leaving him a root. Since he…
זָכוֹר מַעֲשֵׂה אֲגַג מַעֲדַנּוֹת נָשִׁים כְּשִׁכְּלָה חַרְבּוֹ לְעַנּוֹת סֹרַס שְׁאֵרוֹ לְשִׁסּוּף יַעֲנוֹת׃ וּמַח שְׁמוֹ וְזִכְרוֹ וְנִמַּח זְכוּרוֹ מִלְּהַזְכִּירוֹ בְּזִכְרוֹן קָדוֹשׁ׃	Remember matters done by Agag the chained, Nastily with his sword, women he profaned. Ostriches ate his hacked off bits,^[45] According to Midrash Tanḥuma, Ki Tetzei 9:1, commenting on I Samuel 15:32-33, Shmuel cut pieces off Agag’s flesh and fed them to ostriches as was ordained. And erase…
זָכוֹר נָגִיד לְחׇמְלוֹ הִסְכִּים סָר מִמְּלוּכָה מִבֵּין נְסִיכִים עוֹלֵל הַנּוֹתָר עָמַד לְשִׂכִּים׃ יַֽעַן אֲשֶׁר לֹא־זָכַר וְנֶחְשַׁב כַּנֵכָר מִלְּהִזָּכַר בְּזִכְרוֹן קָדוֹשׁ׃	Remember noble Shaul, who to spare him agreed. Out went his reign from among princes with this deed. Pullulated the remnant to stand as a thorny weed. Since he…
זָכוֹר סִבֵּב צִקְלַג וָנֶֽגֶב עֲמָלֵ֥ק יֹושֵׁ֖ב בְּאֶ֣רֶץ הַנֶּ֑גֶב פִּגְּרוֹ טוֹב רוֹאִי מְנַשֵּׁף בְּעֻגָב׃ וּמַח שְׁמוֹ וְזִכְרוֹ וְנִמַּח זְכוּרוֹ מִלְּהַזְכִּירוֹ בְּזִכְרוֹן קָדוֹשׁ׃	Remember overrunning Tsiqlag and the south. Parked was ‘Amaleq in the land of the south.^[46] Numbers 13:29 Quite handsome, his slayer^[47] David, referencing the narrative in II Samuel 1. played pipe with his mouth. And erase…
זָכוֹר עָרִיץ בְּעַמּוֹנִים נֶחְבָּא פֶּֽרֶץ כַּרְמֵי עֵין גֶּֽדִי כְּהוּבָא צ וֹרְבוּ אִישׁ בְּאָחִיו בְּחֶֽרֶב לְהוּבָה׃ יַֽעַן אֲשֶׁר לֹא־זָכַר וְנֶחְשַׁב כַּנֵכָר מִלְּהִזָּכַר בְּזִכְרוֹן קָדוֹשׁ׃	Remember persecutor who among Ammonites hid, Quartered in Ein Gedi for its vineyards to be rid,^[48] Referring to the battle against Ammon in II Chronicles 20 at “Ḥatzetzon Tamar, that is, Ein Gedi,” as well as Genesis 14:4 which states that th “field of the ‘Amaleqites” was in Ḥatzetzon Tamar. Ravage one another with the flaming sword they did! Since he…
זָכוֹר פְּלֵטִים אֲשֶׁר בְּאַף הִסְעִיר צְבָאַי בְּלֶכְתָּם אֶל־הַר שֵׂעִיר קַנֹּא לִנְקוֹם עֲיָרוֹת שֵׂעִיר׃ וּמַח שְׁמוֹ וְזִכְרוֹ וְנִמַּח זְכוּרוֹ מִלְּהַזְכִּירוֹ בְּזִכְרוֹן קָדוֹשׁ׃	Remember quaking rage as he shook up the refugees, Regarding the flight to Mt. Seir of my armies, Seir’s towns’ vengeance he was zealous to appease. And erase…
זָכוֹר צָג בְּפֶֽרֶק לְהַסְגִּיר שְׂרִידַי קָם בְּרֹאשׁ דְּרָכִים לִסְעוֹד אֶת־רוֹדַי רָדַף וּמָסַר בְּיָדָם פְּרוּדַי רְפוּדַי׃ יַֽעַן אֲשֶׁר לֹא־זָכַר וְנֶחְשַׁב כַּנֵכָר מִלְּהִזָּכַר בְּזִכְרוֹן קָדוֹשׁ׃	Remember rising at the pass to close on the runaways, Standing to help my oppressors at the crossways, To pursue and hand over to them my scattered strays. Since he…
זָכוֹר קָפַץ לְשַֽׁעַר הַשָּׁמַֽיִם רָעַשׁ וְשָׁאַג מִי לִי בַּשָּׁמַֽיִם שָׁלַט וַיִּגְדַּל עַד־לַשָּׁמָֽיִם׃ וּמַח שְׁמוֹ וְזִכְרוֹ וְנִמַּח זְכוּרוֹ מִלְּהַזְכִּירוֹ בְּזִכְרוֹן קָדוֹשׁ׃	Remember springing up to the gates of heaven, There he stormed, shouting “Who is mine in heaven?” Upon which he reigned, swelling up to heaven. And erase…
זָכוֹר רָד אֶל־חָנֵף לְהַחֲנִיף מַמְלֶֽכֶת שִׁמְשַׁי אֲשֶׁר שִׁמְשׁוֹ מְאַמֶּֽשֶׁת וְהוֹלֶֽכֶת תַּמָה הִלְשִׁין לְרַפּוֹתָהּ מִמְלֶֽאכֶת׃ יַֽעַן אֲשֶׁר לֹא־זָכַר וְנֶחְשַׁב כַּנֵכָר מִלְּהִזָּכַר בְּזִכְרוֹן קָדוֹשׁ׃	Remember to flatter the hypocrite’s kingdom he came, Up went Shimshai^[49] A midrash found in the fifth petiḥta to Esther Rabbah, as well as in Rav Saadia Gaon’s commentary on Ezra 4:6, states that Shimshai, the scribe who sent slander against Israel to prevent them from building the Temple, was a son of Haman. The Hebrew word for “sun” is shemesh. whose sun eclipsed, per his name, Vilifying the pure that their labor be made lame. Since he…
זָכוֹר שָׁקַל אֲלָפִים עֲשָׂרָה שְׁתִילִים מֵאָה הֶחֶנִיט לְשִׂבְרָה שִׁעֵר מֵהֶם עֲשָׂרָה לִשְׂרָרָה׃ וּמַח שְׁמוֹ וְזִכְרוֹ וְנִמַּח זְכוּרוֹ מִלְּהַזְכִּירוֹ בְּזִכְרוֹן קָדוֹשׁ׃	Remember underwriter of ten thousand by weight^[50] Haman, who weighted out ten thousand talents as a bribe to the king. Virile was he, a hundred seeds he did germinate,^[51] According to B. Megillah 15b, Haman had two hundred and eight sons, the gematria of וְרֹ֣ב in Esther 5:11. Wazirs ten of them he did delegate. And erase…
זָכוֹר תָּבַע לְהָפֵר חֻמָּשִׁים תְּמִימָה קָצַב לְכַלּוֹת חֲמֻשִׁים תַּכְלִית שִׁבְעִים נִתְלָה עַל־חֲמִשִּׁים׃ יַֽעַן אֲשֶׁר לֹא־זָכַר וְנֶחְשַׁב כַּנֵכָר מִלְּהִזָּכַר בְּזִכְרוֹן קָדוֹשׁ׃	Remember vouched he to destroy the five;^[52] Books of the Torah. Whole year he set that the armed^[53] Israel. Find Exodus 13:18 would not survive Expired after seventy,^[54] Days. Bereshit Rabbah 100:6 points out that between Haman’s letter sent out on 13 Nisan and Mordechai’s letter on 23 Sivan was exactly seventy days. on the fifty^[55] Cubits. The wooden gallows (or possibly an impalement spike or a crucifix — the Hebrew just says “wood”) on which Haman was hanged was fifty cubits tall. hanged, not alive. Since he…
סילוק	Silluq
וּבְכֵן וּלְךָ תַעֲלֶה קְדֻשָּׁה כִּי אַתָּה קְדוֹשׁ יִשְׂרָאֵל וּמוֹשִֽׁיעַ׃	And thus, to You holiness ascends, For You are the Holy One and Savior of Israel.
אֱלֹהִ֥ים אַל־דֳּמִי־לָ֑ךְ בְּקוֹל מַֽיִם רַבִּים נִשְׁמַע קוֹלָךְ מַשְׁמִֽיעַ וּמְצַוֶּה לְעַמְּךָ בְּקִנְיַן פׇּעֳלָךְ זָכ֕וֹר אֵ֛ת אֲשֶׁר־עָשָׂ֥ה לָךְ אֲשֶׁ֨ר קָֽרְךָ֜ וַיַּחֲשִׁילָךְ וְהָיָ֡ה בְּהָנִ֣יחַ יְהֹוָ֣ה אֱלֹהֶ֣יךָ לָךְ תִּמְחֶה זִכְרוֹ מִכׇּל־גְּבוּלָךְ וְהֵם יָשִֽׁיבוּ וְיֹאמְרוּ לָךְ וּמִשֶׁלָּךְ עוֹד יִתְּנוּ לָךְ אָנָא הָקֵם אֶת־דְּבַר מִלּוּלָךְ עַד־שָׁאַתָּה מְצַוֵּֽנוּ הִזָּכֵר לָךְ אַתָּה זְכוֹר אֵת אֲשֶׁר עָשׂוּ לָךְ זְכוֹר יְהֹוָה אֶת־יוֹם זְבוּלָךְ הַמִּתְגָּאִים וְנוֹאֲמִים פֹּה מַה־לָּךְ הַשּׁוֹלְחִים זְמוֹרוֹת בְּאַף לְחַלְּלָךְ זְכוֹר כִּסֵּא כְּבוֹד גׇּדְלָךְ אֲשֶׁר מִגְּרוּ וְנִאֲצוּ לְמוּלָךְ וְשִׁלְחוּ בָּאֵשׁ הֵיכָלָךְ וַיַּשִּֽׁימוּ כׇּל־גְּבוּלָךְ וְשִׁדְּדוּ וְנִתְּקוּ יְרִיעוֹת אׇהֳלָךְ אֲשֶׁ֣ר צִוִּ֔יתָה לֹא־יָבֹ֥אוּ בַקָּהָ֖ל לָֽךְ אָמְר֗וּ לְ֭כוּ וְנַכְחִידֵ֣ם מִגּ֑וֹי בִּגְלָלָךְ וְלֹֽא־יִזָּכֵ֖ר שֵֽׁם הִלּוּלָךְ עָ֭לֶיךָ יַעֲזֹ֣ב חֵילָךְ וְיוֹתֵר מֵאֲשֶׁר עָשׂוּ לָֽנוּ עָֽשׂוּ לָךְ׃	God, do not silence Yourself!^[56] Psalms 83:2 At the mighty waters’ sound let Your voice be heard, making heard and commanding Your people to acquire Your work — “remember what he did to you,^[57] Deuteronomy 25:17 who came upon you^[58] Deuteronomy 25:18 and cut you off, and when the Cause your God makes you rest,^[59] Deuteronomy 25:19 erase his name and memory!” And they respond and say to You, giving to You again what is Yours: “Please, fulfill the word You spoke!” As You commanded us to recall, You must remember what they did to You! Remember, Cause, the day of Your splendor,^[60] Meaning the Temple. This refers to the day of the destruction of the Temple. Find Psalms 137:7, where “the day of Jerusalem” refers to the day of Jerusalem’s destruction. when they self-aggrandizingly proclaimed, “What do You have here?” They stuck out their penises to defile Your nostril! Remember Your great throne of glory, that they cut down and derided before You! And they sent fire upon Your palace, and laid waste to all Your borders, and looted and pillaged the hangings of Your tent — those of which You commanded should not come into the congregation!^[61] Lamentations 1:10 They said, “Come, let us destroy them from nationhood^[62] Psalms 83:5 for Your sake, that no longer recalled shall be the name of^[63] Psalms 83:5 Your glory; You upon whom the hapless trust!^[64] Find Psalms 10:14 And more than what they did to us, they did to You.
אוֹתָֽנוּ בַּמִּדְבָּר נִלְחָֽמוּ וְאוֹתְךָ בְּיִשׁוּב נִתְלָחֲמוּ אוֹתָֽנוּ חוּץ לַמַּחֲנֶה הָֽמוּ וְאוֹתְךָ בְּקֶֽרֶב הַמַּחֲנֶה נָהָֽמוּ אוֹתָֽנוּ פְּלֵיטֵי עָנָן זָמָֽמוּ וְאוֹתְךָ כַּפּֽוֹרֶת עָנָן גָּמָֽמוּ אוֹתָֽנוּ לַחֲשׁוּלֵי עָב דִּמּוּ וְאוֹתְךָ עֲלוֹת עַל־בָּמֳתֵי עָב דָּמָֽמוּ אוֹתָֽנוּ חוּץ מִמְּחִיצָה קָֽמוּ וְאוֹתְךָ לִפְנַי וְלִפְנִים קִדְּמוּ אוֹתָֽנוּ בְּרִחוּק מָקוֹם אִשְּׁמוּ וְאוֹתְךָ בְּקֶֽרֶב מְקוֹמְךָ שִׁמְּמוּ אוֹתָֽנוּ חוּץ מִישִׁיבָתֵֽנוּ רָֽמוּ וְאוֹתְךָ בִּמְכוֹן שִׁבְתְּךָ דַּֽמוּ אוֹתָֽנוּ אוֹת בְּרִית מִשְׁאֵר הֵרִֽימוּ וְאוֹתְךָ עֲשֶֽׂרֶת אַבִּירֵי בְרִית הֶחֱרִֽימוּ אוֹתָֽנוּ בְהַנָחַת יְדֵי עָנָיו הֵרִֽימוּ וְאוֹתְךָ תְּלוֹת יָד לְמוּלְךָ הֵרִֽימוּ אוֹתָֽנוּ נִתְיַעֲצוּ וְסוֹד הֶעֱרִֽימוּ וְאוֹתְךָ כְּרוּבֵי סוֹדְךָ לַחֲרָפוֹת הִגְרִֽימוּ׃	To us they fought in the wilderness. But to You they made war in settlements. To us outside the camp they harrassed; But to You within the camp they roared. To us the cloud’s exiles they violated; But to You the clouded purgation-cover they razed. To us they cut down the cumulus-ejected, But to You ascending to the cumulus they sought. To us outside the barrier they rose, But to You within and without they went in. To us far from the place^[65] Jerusalem they charged, But to You within Your place they laid waste. To us outside our dwellings they cast us down, But to You in Your set abode they cut down. To us the covenant-sign^[66] Circumcision they tore from us, But to You ten covenantal nobilities^[67] The Ten Commandments they destroyed. To us they rose as the humble’s^[68] Moses hands rested, But to You they raised their hanging hand against You. To us they plotted and conspired in secret But to You Your secret mount-angels they vilely removed.
וְאַתָּ֣ה יְ֭הֹוָה לְעוֹלָ֣ם תֵּשֵׁ֑ב וְהוּא נֶגְדְּךָ בְּמַטָּה יוֹשֵׁב תָּפוּשׂ מִדְבָּר וְכׇל־הַיִשּׁוּב אֲנִי וְאַפְסִי עוֹד בְּלֵב מִתְחַשֵּׁב אִם לֹא עַתָּה תָקוּם וְתַקְשֵׁב בִּשְׁלֹשׁ עֶשְׂרֵה קִימוֹת נְקָמוֹת לְחַשֵּׁב בְּפַֽחַד וָפַֽחַת וָפַח לִפְקוֹד עַל־הַיּוֹשֵׁב וְאִם־אַֽיִן כַּגֵּר תֵּחָשֵׁב וְכׇל־הַמּוֹנֶה וְסוֹפֵר וְחוֹשֵׁב קֵץ הַפְּלָאוֹת לְהָבִין וּלְחַשֵּׁב נָשְׁתָה גְבוּרָתוֹ מִמְּחַשֵׁב וְלֹא־יִמְצָא מַעֲנֶה לְהָשֵׁב וְיֶחֱשֶׁה דוּמִיָּה מֵהַקְשֵׁב וּבֶאֱמוּנָה כְּסָלָיו יְיַשֵׁב וְזֹאת עַל־לִבּוֹ יָשֵׁב וְיֹאמַר עַד־יַשְׁקִ֣יף וְיֵ֔רֶא וְיַקְשֵׁב׃	And You, the Cause, forever are enthroned;^[69] Psalms 102:12 but he against You sits below. Seizing wilderness and settlement, “I and none like me!” thinking in his heart. If You do not rise now and give heed, with thirteen rising of calculated vengeance, in terror and tartarus and trap to account for the inhabitant, if not, like a stranger You would be considered! But all who count and ennumerate and calculate the final wonders, to understand and be calculated, all his strength of mind would be forgotten, and he would find no answer to be answered, and hold silent, quiet from hearing. But with faith he would settle his loins, and set this on his heart, and say, “Till They look down and see”^[70] Lamentations 3:50 and hearken.
וְנֶחֱשַֽׁבְתִּי כְּעֵד זוֹמֵם כׇּל־הַיּוֹם מְדַמֵּם וְ֭נַפְשִׁי נִבְהֲלָ֣ה מְאֹ֑ד וּמִשְׁתּוֹמֵם וְאַתָּ֥ יְ֝הֹוָ֗ה עַד־מָתָֽי רוֹאֶה וְדוֹמֵם זְכוֹר בֵּית מִקְדָּשְׁךָ הַשָּׁמֵם כׇּל־עוֹבֵר עָלָיו מִשְׁתּוֹמֵם מָתַי תִּתְנַשֵּׂא וְתִתְרוֹמֵם וְזֶֽכֶר אֹֽמֶר פִּיךָ קוֹמֵם בְּשָׁלֹשׁ עִתּוֹת עֲמָלֵק לְהָמֵם בְּשָׁלֹשׁ מִיתוֹת זִכְרָם לְהַדְמֵם בִּשְׁלֹֽשֶׁת יְמֵי אֲפֵלָה נׇגְהָם לְהַעֲמֵם בְּשִׁבְעָה יְמֵי עֶבְרָה לְהַרְשִׁימֵם בַּעֲשֶֽׂרֶת מִינֵי שְׁמָד לְהַאֲשִׁימֵם׃	But I am considered like a false witness, always making it up, and my soul is very afraid^[71] Psalms 6:4 and astonished, and You, Cause, how long^[72] Psalms 6:4 will You see and be silent? Remember Your destroyed Temple; all who pass by are astonished. When will You be lifted and exalted, and fulfill the memory of Your mouth’s word — with three eras to to stun ‘Amaleq, with three deaths to darken their memory, with three days of darkness to fade out their glow, with seven days of rage to brand them, with ten kinds of apostasy to render them guilty?
וּכְמוֹ מֵעֲשָׂרָה דְבָרִים עִכְּבוּ עָם מֵעֲנוֹת וּמִשֶֽׁבַע מִצְוֺת הַמְּיֻשָׁנוֹת כֵּן בְּעֶֽשֶׂר וָשֶֽׁבַע יֻשְׁכְּרוּ לְעַנּוֹת וּבַת־קוֹל תֵּצֵא מִמְּעוֹנוֹת וּתְפוֹצֵץ בְּכׇל־הַמַּחֲנוֹת זִכְרוֹן דְּבָרִים לְהַגִּיד וְלַעֲנוֹת אַל־תִּזְכְּרוּ רִאשׁוֹנוֹת בִּֽינוּ־נָא יְשׁוּעוֹת אַחֲרוֹנוֹת וְהַזְכִּֽירוּ זֵֽכֶר רְנָנוֹת עֲמָלֵק אֲשֶׁר־בָּא וְעִוֵּת מַחֲנוֹת וְהֵקַר אֶתְכֶם בִּפְנֵי בָנוֹת וְיָצָא לוֹ שֵׁם בְּכׇל־הַמְּדִינוֹת רְאוּ עַתָּה זֹאת לְתַנּוֹת אֵיךְ נִמְחֶה בְּחֶֽתֶף בְּכׇל־פִּנּוֹת וּצְבָא הַמָּרוֹם אֲשֶׁר בִּמְעוֹנוֹת אֲשֶׁר הֻסְמַךְ עֲלֵיהֶם בְּמַשְׁעֵנוֹת יִפְקוֹד עֲלֵיהֶם אֶת־הָעֲוֺנוֹת לְרוֹב יָמִים לְהִמָּנוֹת לַחֲשׁוֹב לָהֶם חֶשְׁבּוֹנוֹת לְהַפִּילָם לְתֹֽפֶת דֵּרְאוֹנוֹת וַהֲמוֹן לְאֻמִּים וְכׇל־הַלְּשׁוֹנוֹת עַל־עוֹזֵר וְעָזוּר יִשְׂאוּ קִינוֹת וְכָשַׁל עוֹזֵר וְנָפַל עָזוּר מְקוֹנְנוֹת׃	And just as they stopped the people from testifying to the Ten Commandments, and the seven most ancient commandments,^[73] The seven commandments of Noah thus let them be drunken with ten and seven harms. And a divine voice should come out from the lofty abodes, and proclaim in all the camps the mention of these things to tell and answer: “Do not recall the former; understand the latter salvations, and recall the memory of cheering! ‘Amaleq who came and corrupted the camps, and accosted you before the daughters,^[74] The other nations, according to the midrashic interpretation of Song of Songs 2:2 and gained a name for himself before the nations; now look at this, to tell how he is erased suddenly^[75] Literally, “in a snatch.” Find Proverbs 23:28 and Rashi’s commentary for this usage. from all corners! And the force on high in the lofty abodes on which he used to rely as support will account for them the iniquities, to be counted over many days, to calculate their calculations, to throw them into the abhorrent underworld. And the multitudinous nations and all the tongues will raise a lament to the helper and helped — “Stumbled is the helper; fallen the helped!” they lament.
וְיֵדַע כׇּל־פָּעוּל כִּי לֹא־שָׁכַֽחְתָּ וְיָבִין כׇּל־יְצִיר כִּי שְׁמָם שִׁכַּֽחְתָּ וְשֵׂעִיר וְשָׂרָיו אָז וִכַּֽחְתָּ וַעֲמָלֵק וְטַפְסְרָיו הוֹכַֽחְתָּ וְאִתָּם בַּמִּשְׁפָּט נִתְוַכַּֽחְתָּ וְיֻזְכְּרוּ עַם אֲשֶׁר זָכַֽרְתָּ כִּי לְטוֹבָה אוֹתָם זָכַֽרְתָּ וּבְזִכְרוֹן טוֹב אִתָּם נִזְכַּֽרְתָּ׃	And all works will know You did not forget, and all creatures will understand that their name You made forgotten, and Seir and its princes You thus disputed, and ‘Amaleq and its potentates You punished, and with them in judgment You argued. But the people You remembered will be remembered, because for good You remembered them, and in memory of good with them You are recalled.
וְהַמַּזְכִּרִים֙ אֶת־יְהֹוָ֔ה יֹאמְר֣וּ תָ֭מִיד יִגְדַּ֣ל יְהֹוָ֑ה וְיֹ֭אמְרוּ גְּאוּלֵ֣י יְהֹוָ֑ה כֵּ֠ן יֹאבְד֤וּ כׇל־אוֹיְבֶ֙יךָ֙ יְהֹוָ֔ה וְהָעֹמְדִ֥ים בְּבֵית־יְ֝הֹוָ֗ה וְהַבֹּטְחִ֥ים בַּיהֹוָ֑ה וְהַשְּׁ֭תוּלִים בְּבֵ֣ית יְהֹוָ֑ה יֶחֱזוּ בְּנֹעַם־יְ֝הֹוָ֗ה וְיַגִּֽידוּ כִּי אֵין־קָד֥וֹשׁ כַּיהֹוָ֖ה כִּ֣י אֵ֤ל רַחוּם֙ יְהֹוָ֣ה אַ֭שְׁרֵי כׇּל־יְרֵ֣א יְהֹוָ֑ה ט֗וֹב לְהֹד֥וֹת לַיהֹוָ֑ה ט֗וֹב לַחֲס֥וֹת בַּיהֹוָ֑ה רַנְּנ֣וּ צַ֭דִּיקִים בַּֽיהֹוָ֑ה ק֣וֹל אֹמְרִ֡ים הוֹדוּ֩ אֶת־יְהֹוָ֨ה כִּ֛י הֵ֥ם זֶ֖רַע בֵּרַ֥ךְ יְהֹוָֽה זֶה־הַ֭יּוֹם עָשָׂ֣ה יְהֹוָ֑ה כִּ֤י אֵ֣ל גָּד֣וֹל יְהֹוָ֑ה בָּר֣וּךְ הַ֭בָּא בְּשֵׁ֣ם יְהֹוָ֑ה שׂ֧וֹשׂ אָשִׂ֣ישׂ בַּֽיהֹוָ֗ה׃	And those who recall the Cause^[76] Isaiah 62:6 with additional conjunction Will always say “greatened be the Cause!”^[77] Psalms 40:17 And thus will say the redeemed of the Cause:^[78] Psalms 107:2 with additional conjunction “So may all Your enemies fall, Cause!:”^[79] Judges 5:31 And those standing in the house of the Cause^[80] Psalms 134:1 with additional conjunction And trusting in the Cause^[81] Psalms 125:1 with additional conjunction And those planted in the house of the Cause^[82] Psalms 92:14 with additional conjunction and article Will see the pleasantness of the Cause^[83] Psalms 27:4 with altered verb conjugation And tell that none are holy like the Cause^[84] I Samuel 2:2 For a merciful Deity is the Cause!^[85] Deuteronomy 4:21 Content are all who revere the Cause.^[86] Psalms 128:1 It is good to thank the Cause.^[87] Psalms 92:2 It is good to trust in the Cause.^[88] Psalms 118:8-9 Cheer, righteous ones, in the Cause!^[89] Psalms 33:1 The voice of those saying “Give thanks to the Cause,”^[90] Jeremiah 33:11 For they are a seed blessed by the Cause.^[91] Isaiah 61:9 This day was made by the Cause!^[92] Psalms 118:24 For a great Deity is the Cause!^[93] Psalms 95:2 Blessed be one who comes in the name of the Cause.^[94] Psalms 118:26 I will rejoice, rejoice in the Cause!^[95] Isaiah 61:1
וְאִם כׇּל־הַמּוֹעֲדִים יִהְיוּ בְּטֵלִים יְמֵי הַפּוּרִים לֹא־נִבְטָלִים וְזִכְרָ֖ם לֹא־יָס֥וּף מִנֻּטָּלִים וְיֻזְכְּרוּ לָעַד גְּאוּלִים לְשָׂשׂוֹן וּלְשִׂמְחַת גִּילִים מִפְעֲלוֹת אֱלֹהִים מְגַלִּים וֶעֱזוּז נוֹרְאוֹתָיו מַגְדִּילִים וְשָׁרִים כְּחוֹלְלִים בַּעֲשֶֽׂרֶת מִינֵי עָשׂוֹר מְסַלְסְלִים בְּכִנּוֹרוֹת וּבִנְבָלִים בַּעֲשֶֽׂרֶת מִינֵי הַלֵּל מְהַלְלִים בַּעֲשֶֽׂרֶת מִינֵי שִׂמְחָה צוֹהֲלִים וְשַׂרְפֵי הַקֹּֽדֶשׁ הַמְּעֻלִּים כְּתַלְמִיד לָרַב יִהְיוּ לָֽמוֹ שׁוֹאֲלִים מַה־פָּעַל אֵל אֵלִים׃	And if all the festivals will be nullified, the days of Purim will not be nullified,^[96] A midrash also found in Midrash Mishlei 9:1, based on Esther 9:28 — cited in the next line. and their memory will not cease from those taken up; and the redemptions will be remembered forever, for joy and cheerful happiness. The acts of God they will reveal, and Their mighty deeds they will exalt, and singers as dancers trilling with ten kinds of ten-stringed lyres, with citharas and lutes, praising with ten kinds of praises, celebrating with ten kinds of happiness. And the most exalted holy snake-angels will ask them, like a student asks his teacher, “What has the Deity of deities done?”
כִּי אֵֽלֶּה יִהְיוּ מִבִּפְנִים וְאֵֽלֶּה מִלִּפְנֵיהֶם מְפַנִּים וְאֵֽלֶּה חוּצָה לָּֽמוֹ פּוֹנִים וְאֵֽלֶּה לִפְנַי וְלִפְנִים בְּצֵ֥ל שַׁ֝דַּ֗י מִתְלוֹנְנִים וּבַחֲמִשָּׁה קוֹלוֹת הַצְּפוּנִים ק֤וֹל ׀ רִנָּ֬ה וִישׁוּעָ֗ה מַצְפִּינִים בְּאׇהֳלֵ֥י צַדִּיקִ֑ים צְפוּנִים הַהוֹגִים בִּיקָרָה מִפְּנִינִים וְקִדְּמוּ שָׁרִים אַחַר נוֹגְנִים לָדַֽעַת אֵיךְ הֵם מְנַגְּנִים בְּגַאֲוַת אֲפִיקֵ֣י מָגִנִּ֑ים בְּצִלָּם הֱיוֹת גְּנוּנִים וּבְאֶבְרָתָם מִתְגּוֹנְנִים וְעַל־חוֹמוֹתָם מִתְמַנִּים לַשׁוֹעֲרִים וּלְשׁוֹמְרִים מְמֻנִּים כׇּל־הַיּוֹם וְכׇל־הַלַּֽיְלָה מְזֻמָּנִים לְהַזְכִּיר קְדֻשַּׁת נוֹצֵר אֱמוּנִים לְהַעֲרִיץ זְכִירַת גּוֹי שֹׁמֵ֥ר אֱמֻנִֽים וּבְשֵׁם יִשְׂרָאֵל מִתְכַּנִּים וּבְשִׁלּוּשׁ קְדֻשָּׁה לְקָדוֹשׁ מִתְכַּוְּנִים שְׁתַּֽיִם בְּרֹאשׁ בָּנִים מַשְׁכִּינִים וְאַחַת בְּרֹאשׁ מַלְכָּם מַתְקִינִים וּבִשְׁלׇשְׁתָּם הֵם נְכוֹנִים כִּסֵּא שָׁלֵם וְשֵׁם שָׁלֵם מְכִינִים וּבְשִׁלּוּשׁ קְדֻשָּׁה עֲנוֹת כְּאָז מְבִינִים קְרוֹא זֶה־אֶל־זֶה מְכַוְּנִים וּבְכִנּוּי שֵׁם קָדוֹשׁ קוֹרְאִים וּמְכַנִּים׃	For these ones^[97] Israel will be on the inside, and those ones^[98] The angelic hosts will clear the way before them, and those ones ones will face them from outside, and these ones within and without, in the shade of the Surveyor^[99] Psalms 91:1 lodging, and with the five reserved voices,^[100] Bavli Berakhot 6b, on Jeremiah 33:11. (1) The voice of joy and (2) the voice of happiness, (3) the voice of the groom and (4) the voice of the bride, and (5) the voice of those saying “Give thanks to the Cause!” the preserved sound of cheer and salvation hidden in the tents of the righteous,^[101] Psalms 118:15. An acrostic of the five words in this verse — ק֤ׄוֹל ׀ רִׄנָּ֬ה וִׄישׁוּעָ֗ה בְּׄאׇהֳלֵ֥י צַׄדִּיקִ֑ים — are used as a backronym for the term קרובץ used in Ashkenazi practice to refer to the piyyuṭim added to the ‘amidah on Purim. This is a false etymology — it is actually just a derivation of קרובות. But it shows the links between this verse and Purim, despite the fact that this verse, as part of the Hallel service, is not actually said on Purim! who meditate on that which is more precious than pearls.^[102] The Torah. The singers^[103] Israel will come first, then afterwards the musicians,^[104] The angelic hosts to know how they play. In the pride of protective scales,^[105] Job 41:7. Referring to the Leviathan. under their shadow they will be shielded, and in their pinions they will shield themselves. As gatekeepers and guardians will they^[106] The angelic hosts be set, ready all day and all night, to recall the holiness of the guardians of faith, and to proclaim the memory of the nation keeping faith.^[107] Isaiah 26:2 And by Israel’s name they will be referred, and in threefold holinesses to the Holy they will devote — two they set on the head of the children^[108] Israel and one they prepare for the head of their Sovereign. And with all three they are prepared, and a complete throne and complete name they prepare, and with the threefold holiness they answer as of old, understanding, calling one to another they direct, and by the moniker of the holy name they call and refer:
כַּכּתוּב עַל־יַד נְבִיאֶֽךָ…	As is written by Your prophet’s hand…^[109] From here the qedusha and the rest of the repetition of Shaḥarit is recited as usual. (Followers of the Vilna Gaon recite the qedushta after the repetition, so as not to interrupt it.)

Notes

Notes
1	colloquially called “yotsrot,” although it is not technically yotsrot but rather qerovot
2	This brief reshut was not written by Qallir. It is inserted into the Ashkenazi rite here to justify the practice of inserting piyyutim.
3	A midrash found in multiple places, including Midrash Tanḥuma Ki Tetze 4:1, states that Isaac went blind from looking at Esau.
4	Midrash Tanḥuma Ki Tetze 4:1 states that in being born, Esau injured Rebecca’s uterus, leaving her unable to orgasm.
5	’Amaleq, the grandson of Esau.
6	Israel, that ate the manna.
7	Midrash Tanḥuma Beshallaḥ 25:2 states ‘Amaleq had to travel four hundred parasangs to reach Israel.
8	Abraham, referencing the Covenant of the Pieces in Genesis 15
9	A translation of the divine name Shaddai, based on Bereshit Rabbah 46:3 (on Genesis 17:1) that the name means “the One who said ‘enough’ (dai).”
10	According to Midrash Tanḥuma Ki Tetze 10:1, the tribe of Dan, the hindmost tribe, was excluded from the cloud of glory on account of being idolators, and were thus the tribe that ‘Amaleq defeated.
11	Exodus 16:1
12	Midrash Tanḥuma, Beshallaḥ 25:2 states that ‘Amaleq had to travel through five nations’ land to reach Israel.
13	Exodus 17, Deuteronomy 25, and I Samuel 15, according to B. Megillah 7a.
14	Midrash Tanḥuma, Beshallaḥ 25:4 states that ‘Amaleq could only attack because Israel’s hands had grown weak in the fulfillment of the mitzvot.
15	Jethro. Midrash Tanḥuma, Yitro 3:2 states that Jethro had heard about the destruction of ‘Amaleq before converting.
16	Midrash Tanḥuma, Beshallaḥ 25:2 states that ‘Amaleq commited male-on-male rape against Israel.
17	Nebuchadnezzar. Sheshakh is atbash cipher for Babylonia, a term used already in Jeremah 25:26.
18	Rephidim, where Israel had no water.
19	Find the midrash first found in Pesiqta d-Rav Kahana 22:5, but also found in Devarim Rabbah 2:37, which lists ten times Israel uses the language of “clothing” to praise God.
20	Find Lamentations 3:20
21	Find Hosea 3:2
22	‘Amaleq
23	The tribe of Dan, which according to the midrash was the rearguard attacked by ‘Amaleq on account of not being protected by the clouds of glory, due to their tendency towards idol worship.
24	Haman
25	Israel. Find Song of Songs 7:2
26	Dan. Find Genesis 49:17
27	Moses. According to Midrash Tanḥuma, Beshallaḥ 28:1, ‘Amaleq calculated the best time to attack via astrology, and Moses stopped them by holding up the revolution of the sun and moon and rendering their predictions invalid.
28	According to Midrash Tanḥuma Ki Tetzei 9-10, this is the meaning of “he tailed you” (Deut. 25:18). The ‘Amaleqites cut off the penises of Israel and threw them upwards saying “You chose this! Take what You chose!”
29	Find Song of Songs 1:3
30	Literally “the henna cluster.” Find Shabbat 88b on Song of Songs 1:14
31	Moses, who was humble, like a fawn.
32	Exodus 17:14
33	In many texts, written יִמַּח שְׁמוֹ וְזִכְרוֹ — “his name and memory should be erased!” A common scribal mix-up between vav and yod.
34	Esau. According to Midrash Tanḥuma Ki Tetzei 4:1, Abraham lived five years fewer than Isaac because in those five years Esau committed two sins: sleeping with an engaged woman and killing someone
35	Job 6:14
36	Isaac. Find Genesis 24:63.
37	According to Pirkei d’Rabbi Eliezer 2:10, Esau despised the circumcision. The yoke refers to the Divine commandments.
38	According to Midrash Tanḥuma, Toldot 8, the smoke from Esau’s idol-worshipping wives made Isaac go blind.
39	A bit of casual homophobia here. There’s a worrying through-line of painting Esau and ‘Amaleq as gay in a lot of these texts. Perhaps this is a reflection of Roman position towards homosexuality, which was often more liberal than the rabbinic approach. That being said, Esau is depicted here as bottoming, something the Romans themselves had a tendency to look down on. In any case, it’s disconcerting and I personally do not like it.
40	Jacob.
41	A midrash first found in Midrash Tanḥuma Ḥukat 18:1 suggests that the king of ‘Arad mentioned in Numbers 21:1 was ‘Amaleq. Another midrash found in Midrash Aggadah Numbers 21:1 and repeated by Rashi suggests that this was because the ‘Amaleqites changed their speech and clothing to appear as Canaanites, so that if Israel prayed to defeat the Canaanites their prayers would not work.
42	Proverbs 26:11
43	Another name for Gideon or Jerubbaal, who fought with the ‘Amaleqites in their alliance with Midian in Judges 6 and 7.
44	Shaul.
45	According to Midrash Tanḥuma, Ki Tetzei 9:1, commenting on I Samuel 15:32-33, Shmuel cut pieces off Agag’s flesh and fed them to ostriches
46	Numbers 13:29
47	David, referencing the narrative in II Samuel 1.
48	Referring to the battle against Ammon in II Chronicles 20 at “Ḥatzetzon Tamar, that is, Ein Gedi,” as well as Genesis 14:4 which states that th “field of the ‘Amaleqites” was in Ḥatzetzon Tamar.
49	A midrash found in the fifth petiḥta to Esther Rabbah, as well as in Rav Saadia Gaon’s commentary on Ezra 4:6, states that Shimshai, the scribe who sent slander against Israel to prevent them from building the Temple, was a son of Haman. The Hebrew word for “sun” is shemesh.
50	Haman, who weighted out ten thousand talents as a bribe to the king.
51	According to B. Megillah 15b, Haman had two hundred and eight sons, the gematria of וְרֹ֣ב in Esther 5:11.
52	Books of the Torah.
53	Israel. Find Exodus 13:18
54	Days. Bereshit Rabbah 100:6 points out that between Haman’s letter sent out on 13 Nisan and Mordechai’s letter on 23 Sivan was exactly seventy days.
55	Cubits. The wooden gallows (or possibly an impalement spike or a crucifix — the Hebrew just says “wood”) on which Haman was hanged was fifty cubits tall.
56	Psalms 83:2
57	Deuteronomy 25:17
58	Deuteronomy 25:18
59	Deuteronomy 25:19
60	Meaning the Temple. This refers to the day of the destruction of the Temple. Find Psalms 137:7, where “the day of Jerusalem” refers to the day of Jerusalem’s destruction.
61	Lamentations 1:10
62	Psalms 83:5
63	Psalms 83:5
64	Find Psalms 10:14
65	Jerusalem
66	Circumcision
67	The Ten Commandments
68	Moses
69	Psalms 102:12
70	Lamentations 3:50
71	Psalms 6:4
72	Psalms 6:4
73	The seven commandments of Noah
74	The other nations, according to the midrashic interpretation of Song of Songs 2:2
75	Literally, “in a snatch.” Find Proverbs 23:28 and Rashi’s commentary for this usage.
76	Isaiah 62:6 with additional conjunction
77	Psalms 40:17
78	Psalms 107:2 with additional conjunction
79	Judges 5:31
80	Psalms 134:1 with additional conjunction
81	Psalms 125:1 with additional conjunction
82	Psalms 92:14 with additional conjunction and article
83	Psalms 27:4 with altered verb conjugation
84	I Samuel 2:2
85	Deuteronomy 4:21
86	Psalms 128:1
87	Psalms 92:2
88	Psalms 118:8-9
89	Psalms 33:1
90	Jeremiah 33:11
91	Isaiah 61:9
92	Psalms 118:24
93	Psalms 95:2
94	Psalms 118:26
95	Isaiah 61:1
96	A midrash also found in Midrash Mishlei 9:1, based on Esther 9:28 — cited in the next line.
97	Israel
98	The angelic hosts
99	Psalms 91:1
100	Bavli Berakhot 6b, on Jeremiah 33:11. (1) The voice of joy and (2) the voice of happiness, (3) the voice of the groom and (4) the voice of the bride, and (5) the voice of those saying “Give thanks to the Cause!”
101	Psalms 118:15. An acrostic of the five words in this verse — ק֤ׄוֹל ׀ רִׄנָּ֬ה וִׄישׁוּעָ֗ה בְּׄאׇהֳלֵ֥י צַׄדִּיקִ֑ים — are used as a backronym for the term קרובץ used in Ashkenazi practice to refer to the piyyuṭim added to the ‘amidah on Purim. This is a false etymology — it is actually just a derivation of קרובות. But it shows the links between this verse and Purim, despite the fact that this verse, as part of the Hallel service, is not actually said on Purim!
102	The Torah.
103	Israel
104	The angelic hosts
105	Job 41:7. Referring to the Leviathan.
106	The angelic hosts
107	Isaiah 26:2
108	Israel
109	From here the qedusha and the rest of the repetition of Shaḥarit is recited as usual. (Followers of the Vilna Gaon recite the qedushta after the repetition, so as not to interrupt it.)

קְדוּשְׁתָּאוֹת לְשַׁבָּת הָחֹֽדֶשׁ | Qedushtaot for Shabbat HaḤodesh, by Elazar ben Qallir

Isaac Gantwerk Mayer (transcription & naqdanut) — Fri, 13 Mar 2026 06:51:09 +0000

The complete qedushta cycle for Shabbat HaḤodesh by Qallir, including all the catenae of verses, repeated refrains, and additional rahitin often skipped in Ashkenazi practice. Alphabetical texts are translated with alphabetical acrostics.

Source (Hebrew)	Translation (English)
בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ׃ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב׃ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא אֵל עֶלְיוֹן׃ גּוֹמֵל חֲסָדִים טוֹבִים וְקוֹנֵה הַכֹּל וְזוֹכֵר חַסְדֵי אָבוֹת וּמֵבִיא גוֹאֵל לִבְנֵי בְנֵיהֶם לְמַֽעַן שְׁמוֹ בְּאַהֲבָה׃ מֶֽלֶךְ עוֹזֵר וּמוֹשִֽׁיעַ וּמָגֵן׃	Blessed are You, o Cause, our God and God of our ancestors. God of Abraham, God of Isaac, and God of Jacob. The Deity, great and mighty and awesome; the almighty Deity, who well repays kindness, and possesses all, and remembers the kindnesses of ancestors and sends a redeemer to their descendants for Their Name’s sake, in love. Sovereign, Help and Rescue and Shield —
רשות	Reshut^[1] This brief reshut was not written by Qallir. It is inserted into the Ashkenazi rite here to justify the practice of inserting piyyutim.
מִסּוֹד חֲכָמִים וּנְבוֹנִים וּמִלֶּֽמֶד דַּֽעַת מְבִינִים אֶפְתְּחָה פִּי בְּשִׁיר וּרְנָנִים לְהוֹדוֹת וּלְהַלֵּל פְּנֵי שׁוֹכֵן מְעוֹנִים׃	By the counsel of sages and scholars, and the study of knowledge-understanders, let me open my mouth in song and cheer to thank and praise the countenance of the Dweller on High.
מגן	Magen
אֲתִיַת עֵת דּוֹדִים כְּגָעָה בְּאַחַת וָעֶֽשֶׂר פּוּט נֻגָּֽעָה גִּישַׁת צְקוֹן מַכְפֵּל כְּפָגְעָה דִּלֵּג פַּֽעַם וְזֹאת רָגְעָה׃	As the lovers’ time had just begun Beset was Put^[2] Egypt. See Genesis 10:6. by ten and one, Cave-prayer^[3] The prayer of the patriarchs buried in the cave of Machpelah. to reach Them did run. Darting forth, that They saw her^[4] Israel moment’s rest done.
הִשְׁגִּֽיחַ עֹֽפֶר מֵחֶֽרֶךְ אֲרֻבּוֹת וְחִתֵּל אֶֽרֶךְ בְּתֵֽבֶס תַּעֲרוּבוֹת זְמַן קָפַץ עֲשׂוֹת רַבּוֹת חֲדָשִׁים וְגַם יְשָׁנִים לְהַרְבּוֹת׃	Eyeing from the heavenly lattice, the Fawn^[5] God, based on the midrashic reading of Song of Songs 2:9 Fixed healing-bands to the blood-wallowed spawn. Great deeds They did, skipping time bygone, Helping new and old increase hither and yon.
טָס וַיֵּֽדֶא וְעִדָּן שִׁנָּה יָקֵץ כְּיָשֵׁן וְעָר כְּמִשֵּׁנָה כָּסַף וְדָפַק בְּפִתְחֵי יְשֵׁנָה לְחַפְּשָׁהּ בָּרִאשׁוֹן לְחׇדְשֵׁי הַשָּׁנָה׃	In haste They flew, from the set date They did veer; Jolting up like a sleeper; from sleep They did uprear. Keenly knocking on the sleeper’s gate, so she may hear: Let her be free in the first of the months of the year!
	In most modern Ashkenazi practice, the catenae of verses inserted after the first three piyyutim are not recited.
כַּכָּתוּב׃ וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־מֹשֶׁ֣ה וְאֶֽל־אַהֲרֹ֔ן בְּאֶ֥רֶץ מִצְרַ֖יִם לֵאמֹֽר׃ הַחֹ֧דֶשׁ הַזֶּ֛ה לָכֶ֖ם רֹ֣אשׁ חֳדָשִׁ֑ים רִאשׁ֥וֹן הוּא֙ לָכֶ֔ם לְחׇדְשֵׁ֖י הַשָּׁנָֽה׃ (שמות יב:א-ב)	As it is written: And the Cause said to Moses and Aaron in the land of Egypt, quote: This month will be for you the head of months; the first it is for you of the months of the year. (Exodus 12:1–2)
וְנֶאֱמַר׃ אֲנִ֥י יְשֵׁנָ֖ה וְלִבִּ֣י עֵ֑ר ק֣וֹל ׀ דּוֹדִ֣י דוֹפֵ֗ק פִּתְחִי־לִ֞י אֲחֹתִ֤י רַעְיָתִי֙ יוֹנָתִ֣י תַמָּתִ֔י שֶׁרֹּאשִׁי֙ נִמְלָא־טָ֔ל קְוֻצּוֹתַ֖י רְסִ֥יסֵי לָֽיְלָה׃ (שיר השירים ה:ב)	And it is said: I slept, my heart awake — a sound! My lover is knocking! “Open for me, my sister, my darling, my dove, my pure! For my head is full of dew, my locks the night-mist.” (Song of Songs 5:2)
וְנֶאֱמַר׃ הָעִ֣ירָה וְ֭הָקִיצָה לְמִשְׁפָּטִ֑י אֱלֹהַ֖י וַאדֹנָ֣י לְרִיבִֽי׃ (תהלים לה:כג)	And it is said: Awaken, arouse for my justice; my God and Master, for my case! (Psalms 35:23)
וְנֶאֱמַר׃ רַבּ֤וֹת עָשִׂ֨יתָ ׀ אַתָּ֤ה ׀ יְהֹוָ֣ה אֱלֹהַי֮ נִ֥פְלְאֹתֶ֥יךָ וּמַחְשְׁבֹתֶ֗יךָ אֵ֫לֵ֥ינוּ אֵ֤ין ׀ עֲרֹ֬ךְ אֵלֶ֗יךָ אַגִּ֥ידָה וַאֲדַבֵּ֑רָה עָ֝צְמ֗וּ מִסַּפֵּֽר׃ (תהלים מ:ו)	And it is said: So much You have done, Cause my God, Your wonders and Your devisings upon us none can measure for You; I wish to tell and speak, but they are too great to be told. (Psalms 40:6)
וְנֶאֱמַר׃ וְ֠ה֠וּא מְהַשְׁנֵ֤א עִדָּנַיָּא֙ וְזִמְנַיָּ֔א מְהַעְדֵּ֥ה מַלְכִ֖ין וּמְהָקֵ֣ים מַלְכִ֑ין יָהֵ֤ב חׇכְמְתָא֙ לְחַכִּימִ֔ין וּמַנְדְּעָ֖א לְיָדְעֵ֥י בִינָֽה׃ (דניאל ב:כא)	And it is said: And he changes seasons and times, removes kings and raises kings, giving wisdom to the wise and knowledge to the knowing of understanding. (Daniel 2:21)
וְנֶאֱמַר׃ ק֣וֹל דּוֹדִ֔י הִנֵּה־זֶ֖ה בָּ֑א מְדַלֵּג֙ עַל־הֶ֣הָרִ֔ים מְקַפֵּ֖ץ עַל־הַגְּבָעֽוֹת׃ (שיר השירים ב:ח)	And it is said: A sound! My lover, here he comes, skipping over the mountains, jumping over the hills! (Song of Songs 2:8)
וְנֶאֱמַר׃ הַֽדּוּדָאִ֣ים נָֽתְנוּ־רֵ֗יחַ וְעַל־פְּתָחֵ֙ינוּ֙ כׇּל־מְגָדִ֔ים חֲדָשִׁ֖ים גַּם־יְשָׁנִ֑ים דּוֹדִ֖י צָפַ֥נְתִּי לָֽךְ׃ (שיר השירים ז:יד)	And it is said: The mandrakes give off scent, and upon our openings all choice things, new and old; my lover, I have stored for you. (Song of Songs 7:14)
וְנֶאֱמַר׃ דּוֹמֶ֤ה דוֹדִי֙ לִצְבִ֔י א֖וֹ לְעֹ֣פֶר הָאַיָּלִ֑ים הִנֵּה־זֶ֤ה עוֹמֵד֙ אַחַ֣ר כׇּתְלֵ֔נוּ מַשְׁגִּ֙יחַ֙ מִן־הַֽחַלֹּנ֔וֹת מֵצִ֖יץ מִן־הַחֲרַכִּֽים׃ (שיר השירים ב:ט)	And it is said: My lover is like a gazelle or a fawn of the stags; here he is standing behind our wall, looking through the windows, peering through the lattice. (Song of Songs 2:9)
וְנֶאֱמַר׃ לַכֹּ֖ל זְמָ֑ן וְעֵ֥ת לְכׇל־חֵ֖פֶץ תַּ֥חַת הַשָּׁמָֽיִם׃ (קהלת ג:א)	And it is said: For all there is a time, and a season for anything desired under heaven. (Ecclesiastes 3:1)
וְנֶאֱמַר׃ כִּֽי־זָ֭כַר אֶת־דְּבַ֣ר קׇדְשׁ֑וֹ אֶֽת־אַבְרָהָ֥ם עַבְדּֽוֹ׃ (תהלים קה:מב)	And it is said: For They remembered Their holy word to Avraham Their servant. (Psalms 105:42)
וְנֶאֱמַר׃ וָאֶעֱבֹ֨ר עָלַ֜יִךְ וָאֶרְאֵ֗ךְ וְהִנֵּ֤ה עִתֵּךְ֙ עֵ֣ת דֹּדִ֔ים וָאֶפְרֹ֤שׂ כְּנָפִי֙ עָלַ֔יִךְ וָאֲכַסֶּ֖ה עֶרְוָתֵ֑ךְ וָאֶשָּׁ֣בַֽע לָ֠ךְ וָאָב֨וֹא בִבְרִ֜ית אֹתָ֗ךְ נְאֻ֛ם אֲדֹנָ֥י יֱהֹוִ֖ה וַתִּֽהְיִי־לִֽי׃ (יחזקאל טז:ח)	And it is said: And I passed over you and saw you, and hey, your time was the time of love, and I spread My wing over you and covered your nakedness, and I swore to you that I would come in a covenant with you — declares the Master Cause — and you would be Mine. (Ezekiel 16:8)
לִֽי עוֹד תִּגְנֹן בְּפָסֽוֹחַ וְגָנוֹן בְּגוֹנְנָךְ לְבָנוֹן בְּמָגִנַּת יִנּוֹן׃	Mine You will yet shield, in passing over to shield; Lebanon You shield in Yinon’s^[6] The messiah. See Bavli Sanhedrin 98b. shield.
בָּרוּךְ אַתָּה יְהֹוָה מָגֵן אַבְרָהָם׃	Blessed are You, o Cause, shield of Abraham.
אַתָּה גִּבּוֹר לְעוֹלָם אֲדֹנָי מְחַיֵּה מֵתִים אַתָּה רַב לְהוֹשִֽׁיעַ׃ מַשִּׁיב הָרֽוּחַ וּמוֹרִיד הַגָּֽשֶׁם׃ מְכַלְכֵּל חַיִּים בְּחֶֽסֶד מְחַיֵּה מֵתִים בְּרַחֲמִים רַבִּים׃ סוֹמֵךְ נוֹפְלִים וְרוֹפֵא חוֹלִים וּמַתִּיר אֲסוּרִים וּמְקַיֵּם אֱמוּנָתוֹ לִישֵׁנֵי עָפָר׃ מִי כָמֽוֹךָ בַּֽעַל גְּבוּרוֹת וּמִי דוֹמֶה לָּךְ׃ מֶֽלֶךְ מֵמִית וּמְחַיֶּה וּמַצְמִֽיחַ יְשׁוּעָה׃ וְנֶאֱמָן אַתָּה לְהַחֲיוֹת מֵתִים —	You are mighty forever, Master, You bring life to the dead, greatly saving. You turn the wind and send down the rain. You provide for life in kindness, reviving the dead in great mercy, lift the fallen, heal the sick, free the bound, and keep faith with sleepers in the dust. Who is like You, Master of Powerful Acts, and who can be compared to You? Sovereign, who brings death and life and causes salvation to sprout. And trusted are You to revive the dead —
מחייה	Meḥayeh
מְרִימֵי עוֹל עֶגְלָה לְהַלְאוֹת מִכְּאֵב הַֽגְתָּ לְהַרְאוֹת אוֹת נְאָקָה הָחִֽישָׁה קֵץ הַפְּלָאוֹת נִחֲצוּ לְמָאתַֽיִם אַרְבַּע מֵאוֹת׃	Manhandlers of the heifer’s^[7] Egypt. See Jeremiah 46:20. wearying yoke — Manifesting a sign, You rescued the pained folk. Now the miracle age their cry hastened to invoke, Narrowing four hundred to two hundred^[8] Many add וָעֶֽשֶׂר “and ten” here to fit the standard rabbinic count, but it is not found in the oldest manuscripts. in one stroke.
שֶׂה הַמְּסֻבָּךְ לְעֵֽקֶד צוּר סֻיַּם זִכְרוֹ בְּפֶֽקֶד נָצוּר עֲמוּסִים כְּאָתָֽיוּ לְעֵת בִּצּוּר עָדֵֽימוֹ לְשַׁי יְהֵא עָצוּר׃	Of the lamb enthicketed for the rock^[9] The patriarch, in this case Isaac. bound Pointed out was its memorial; it was kept around. Qua – when the borne came to a time safe and sound, Reserved was its merit as a gift to be found.
פֶּֽלֶא עֲשׂוֹת נֶֽגֶד אָבוֹת פָּץ מִבֶּעָשׂוֹר לְאׇסְרוֹ בֶּעָבוֹת צְלִיחַת יַרְדֵּן בּוֹ לְהַתְווֹת צְפִיַּת שֶׂה לְבֵית אָבוֹת׃	So as to, before the ancestors, do a wondrous program They ordered: by the 10th bind it with rope to the jamb! Unto fording the Jordan,^[10] Whch also happened on the tenth day of Nisan. presaged — it’s no scam — Vaticinated by the ancestral house’s lamb.
כַּכָּתוּב׃ דַּבְּר֗וּ אֶֽל־כׇּל־עֲדַ֤ת יִשְׂרָאֵל֙ לֵאמֹ֔ר בֶּעָשֹׂ֖ר לַחֹ֣דֶשׁ הַזֶּ֑ה וְיִקְח֣וּ לָהֶ֗ם אִ֛ישׁ שֶׂ֥ה לְבֵית־אָבֹ֖ת שֶׂ֥ה לַבָּֽיִת׃ (שמות יב:ג)	As it is written: Speak to all the congregation of Israel, quote: on the tenth of this month each man will take a lamb for his ancestral house, a lamb for his house. (Exodus 12:3)
וְנֶאֱמַר׃ וְהָעָ֗ם עָלוּ֙ מִן־הַיַּרְדֵּ֔ן בֶּעָשׂ֖וֹר לַחֹ֣דֶשׁ הָרִאשׁ֑וֹן וַֽיַּחֲנוּ֙ בַּגִּלְגָּ֔ל בִּקְצֵ֖ה מִזְרַ֥ח יְרִיחֽוֹ׃ (יהושע ד:יט)	And it is said: And the people were going up from the Jordan on the tenth of the first month, and encamped at Gilgal, at the eastern edge of Jericho. (Joshua 4:19)
וְנֶאֱמַר׃ אֵ֤ל ׀ יְהֹוָה֮ וַיָּ֢אֶ֫ר לָ֥נוּ אִסְרוּ־חַ֥ג בַּעֲבֹתִ֑ים עַד־קַ֝רְנ֗וֹת הַמִּזְבֵּֽחַ׃ (תהלים קיח:כז)	And it is said: The Deity is the Cause, who enlightened us; bind the festival-offering with cords upon the altar’s corners! (Psalms 118:27)
וְנֶאֱמַר׃ נֶ֣גֶד אֲ֭בוֹתָם עָ֣שָׂה פֶ֑לֶא בְּאֶ֖רֶץ מִצְרַ֣יִם שְׂדֵה־צֹֽעַן׃ (תהלים עח:יב)	And it is said: Before their ancestors They did a wonder, in the land of Egypt, the field of Tanis.^[11] “Tanis” is the Egyptian town referred to as Tso’an in the Hebrew. (Psalms 78:12)
וְנֶאֱמַר׃ אֲשֶׁ֣ר שָׁ֭מַעְנוּ וַנֵּדָעֵ֑ם וַ֝אֲבוֹתֵ֗ינוּ סִפְּרוּ־לָֽנוּ׃ (תהלים עח:ג)	And it is said: What we have heard and known, and our ancestors told us. (Psalm 78:3)
וְנֶאֱמַר׃ זֵ֣כֶר עָ֭שָׂה לְנִפְלְאוֹתָ֑יו חַנּ֖וּן וְרַח֣וּם יְהֹוָֽה׃ (תהלים קיא:ד)	And it is said: A memory They made for Their wonders; merciful and compassionate is the Cause. (Psalms 111:4)
וְנֶאֱמַר׃ שִׂמְחָ֣ה לָ֭אִישׁ בְּמַעֲנֵה־פִ֑יו וְדָבָ֖ר בְּעִתּ֣וֹ מַה־טּֽוֹב׃ (משלי טו:כג)	And it is said: Happiness for a man is a reply on the lips, and a word at its time is so good! (Proverbs 15:23)
וְנֶאֱמַר׃ בְּחַבְלֵ֨י אָדָ֤ם אֶמְשְׁכֵם֙ בַּעֲבֹת֣וֹת אַהֲבָ֔ה וָאֶהְיֶ֥ה לָהֶ֛ם כִּמְרִ֥ימֵי עֹ֖ל עַ֣ל לְחֵיהֶ֑ם וְאַ֥ט אֵלָ֖יו אוֹכִֽיל׃ (הושע יא:ד)	And it is said, With human ties I drew them, with cords of love, and I was for them as one lifting a yoke from their jaws, I bent to them and fed them. (Hosea 11:4)
וְנֶאֱמַר׃ לֹ֣א אִ֥ישׁ אֵל֙ וִֽיכַזֵּ֔ב וּבֶן־אָדָ֖ם וְיִתְנֶחָ֑ם הַה֤וּא אָמַר֙ וְלֹ֣א יַעֲשֶׂ֔ה וְדִבֶּ֖ר וְלֹ֥א יְקִימֶֽנָּה׃ (דברים כג:יט)	And it is said, Not a man is the Deity that They would lie, nor a mortal that They would regret; would what They spoke not come about? what They said not be fulfilled? (Numbers 23:19)
וְנֶאֱמַר׃ הַתְּאֵנָה֙ חָנְטָ֣ה פַגֶּ֔יהָ וְהַגְּפָנִ֥ים ׀ סְמָדַ֖ר נָ֣תְנוּ רֵ֑יחַ ק֥וּמִי לכי לָ֛ךְ רַעְיָתִ֥י יָפָתִ֖י וּלְכִי־לָֽךְ׃ (שיר השירים ב:יג)	And it is said: The fig-tree puts forth its figs, and the grapes blossoming give out scent; arise, my beautiful darling, and away, you! (Song of Songs 2:13)
לָֽךְ עוֹד נַקְשִֽׁיבָה מִמַּעַיְנֵי הַיְשׁוּעָה נִשְׁאֲבָה שְׂשׂוֹן יִשְׁעֲךָ לָֽנוּ הָשִֽׁיבָה וּבִתְחִיַּת גֶּֽשֶׁם נֵחָשֵֽׁבָה׃	You we should listen to again! We will draw from the springs of salvation to obtain. Return Your saving joy — on us it should remain! And let us be thought of with reviving rain.
בָּרוּךְ אַתָּה יְהֹוָה מְחַיֵּה הַמֵּתִים׃	Blessed are You, o Cause, who revives the dead.
משלש	Meshalesh
קִיחַת עֲלָיַת עֶֽקֶד הִיא נִצְּבָה בְּפֶֽקֶד תְּוִיכַת בִּתְרֵי שָׁקַד רִשְׁפֵּי לוּד לְיַקֵּד׃	Wholly offered, the one bound and brought^[12] Isaac Stands as a remembered thought. The pieces split taught Would burn Lud^[13] Egypt. See Genesis 10:13. in fire hot.
רַחַשׁ יְשֵׁנִים כְּעָרַב דַּם תְּבוּסָה כְּעֵרַב קֵץ חָשׁ וְקָרַב לְעוֹרֵר בְּתַנִּין קְרָב׃	eXhalations of the sleepers were called for, as the people wallowed in gore. They hurried up the final score, to rise up against the crocodile^[14] Egypt. See Ezekiel 29:3. in war.
שֵֽׁמַע מִכְסַת פְּסָחִים אֲשֶׁר כָּֽסוּ פְסוּחִים הִיא צִמְּתָה כַּסְלוּחִים לְהַצִּיתָם כְּקוֹצִים כְּסוּחִים׃	Yield of the paschal-offerings, as heard, That those passed over slaughtered from the heard; The Casluhites’^[15] Egypt. See Genesis 10:14 destruction spurred, to inflame them like thornbushes burred.
תְּרָפִים כְּדֵי לַמְעַט מְנוּיֵי מְתֵי מְעַט תֹּֽקֶף הַדְרַת מֶֽלֶךְ מִלְהִמָּעֵט הֻרְשַׁם לְהִמָּנוֹת בִּוְאִם יִמְעַט׃	Zeal for idols so as deride, The small-numbered people did abide. The Sovereign’s splendid strength should not subside; So the count “and if the house is lacking” applied.
כַּכָּתוּב׃ וְאִם־יִמְעַ֣ט הַבַּ֘יִת֮ מִהְי֣וֹת מִשֶּׂה֒ וְלָקַ֣ח ה֗וּא וּשְׁכֵנ֛וֹ הַקָּרֹ֥ב אֶל־בֵּית֖וֹ בְּמִכְסַ֣ת נְפָשֹׁ֑ת אִ֚ישׁ לְפִ֣י אׇכְל֔וֹ תָּכֹ֖סּוּ עַל־הַשֶּֽׂה׃ (שמות יב:ד)	As it is written: And if the house is lacking enough for a lamb, then he and his neighbors close of his house should take, by calculation of people — each man per what he can eat, calculate for the lamb. (Exodus 12:4)
וְנֶאֱמַר׃ בְּרׇב־עָ֥ם הַדְרַת־מֶ֑לֶךְ וּבְאֶ֥פֶס לְ֝אֹ֗ם מְחִתַּ֥ת רָזֽוֹן׃ (משלי יד:כח)	And it is said: In the many people is the Sovereign’s glory, and the lack of a nation is the destruction of a potentate. (Proverbs 14:28)
וְנֶאֱמַר׃ טוֹב־מְ֭עַט לַצַּדִּ֑יק מֵ֝הֲמ֗וֹן רְשָׁעִ֥ים רַבִּֽים׃ (תהלים לז:טז)	And it is said: Better is a little for the righteous than a great abundance for the wicked. (Psalms 37:16)
וְנֶאֱמַר׃ דְּבַ֣שׁ מָ֭צָאתָ אֱכֹ֣ל דַּיֶּ֑ךָּ פֶּן־תִּ֝שְׂבָּעֶ֗נּוּ וַהֲקֵאתֽוֹ׃ (משלי כה:טז)	And it is said: Honey you found? Eat just enough; lest you be full and vomit. (Proverbs 25:16)
וְנֶאֱמַר׃ אֱלֹהִ֤ים ׀ מ֘וֹשִׁ֤יב יְחִידִ֨ים ׀ בַּ֗יְתָה מוֹצִ֣יא אֲ֭סִירִים בַּכּוֹשָׁר֑וֹת אַ֥ךְ ס֝וֹרְﬞרִ֗ים שָׁכְנ֥וּ צְחִיחָֽה׃ (תהלים סח:ז)	And it is said: God returns the lonely home, brings the bound out in appropriateness, but the rebellious dwell in parchedness. (Psalm 68:7)
וְנֶאֱמַר׃ וְחִכֵּ֕ךְ כְּיֵ֥ין הַטּ֛וֹב הוֹלֵ֥ךְ לְדוֹדִ֖י לְמֵישָׁרִ֑ים דּוֹבֵ֖ב שִׂפְתֵ֥י יְשֵׁנִֽים׃ (שיר השירים ז:י)	And it is said: And your smile is like the best wine; going straight to my lover, flowing over sleepers’ lips. (Song of Songs 7:10)
וְנֶאֱמַר׃ וָאֶעֱבֹ֤ר עָלַ֙יִךְ֙ וָֽאֶרְאֵ֔ךְ מִתְבּוֹסֶ֖סֶת בְּדָמָ֑יִךְ וָאֹ֤מַר לָךְ֙ בְּדָמַ֣יִךְ חֲיִ֔י וָאֹ֥מַר לָ֖ךְ בְּדָמַ֥יִךְ חֲיִֽי׃ (יחזקאל טז:ו)	And it is said: And I passed over you and saw you wallowing in your blood, and I said to you, “Live in your blood,” and I said to you, “Live in your blood.” (Ezekiel 16:6)
הַחֹֽדֶשׁ הַזֶּה לָכֶם לִשְׁמֹר בְּסֶֽכֶם אֲסוּפֵי הַר מוֹר וְאִתָּם אֵל יִגְמֹר שְׁלֹֽשֶׁת אוֹתוֹת בּוֹ לִשְׁמֹר׃	Hold this very month, keeping it for you, By agreement of the Mount of Myrrh’s council^[16] According to Tosefta Sanhedrin 2:2, three signs determined if the month of Adar was intercalated — the ripening of barley, the fruit of the tree, and the equinox. Any two signs would be enough to declare an intercalation, but one sign was not. true. Observing will the Deity be with you For three matters^[17] The sanhedrin, which declared months. The Mount of Myrrh is the Temple. to keep the month anew.
כַּכָּתוּב׃ שָׁמוֹר֙ אֶת־חֹ֣דֶשׁ הָאָבִ֔יב וְעָשִׂ֣יתָ פֶּ֔סַח לַיהֹוָ֖ה אֱלֹהֶ֑יךָ כִּ֞י בְּחֹ֣דֶשׁ הָֽאָבִ֗יב הוֹצִ֨יאֲךָ֜ יְהֹוָ֧ה אֱלֹהֶ֛יךָ מִמִּצְרַ֖יִם לָֽיְלָה׃(דברים טז:א)	As it is written: Guard the month of ripe-barley, and do Pesaḥ for the Cause your God, for in the month of ripe-barley the Cause your God brought you out from Egypt by night. (Deuteronomy 16:1)
וְנֶאֱמַר׃ רִאשׁ֥וֹן לְצִיּ֖וֹן הִנֵּ֣ה הִנָּ֑ם וְלִירוּשָׁלַ֖͏ִם מְבַשֵּׂ֥ר אֶתֵּֽן׃ (ישעיה מא:כז)	And it is said: First to Zion, hey, here they are! And to Jerusalem, I will give a herald. (Isaiah 41:27)
וְנֶאֱמַר׃ וּבְנֵ֣י צִיּ֗וֹן גִּ֤ילוּ וְשִׂמְחוּ֙ בַּיהֹוָ֣ה אֱלֹהֵיכֶ֔ם כִּֽי־נָתַ֥ן לָכֶ֛ם אֶת־הַמּוֹרֶ֖ה לִצְדָקָ֑ה וַיּ֣וֹרֶד לָכֶ֗ם גֶּ֛שֶׁם מוֹרֶ֥ה וּמַלְק֖וֹשׁ בָּרִאשֽׁוֹן׃ (יואל ב:כג)	And it is said: And the children of Zion, cheer and rejoice in the Cause your God, for They gave you the early-rain for righteousness, and will make fall upon you the rain, early and late, as of then. (Joel 2:23)
דּוֹרֵשׁ זֶה חֹֽדֶשׁ בְּחׇדְשׁוֹ לְאוֹת וּלְמוֹפֵת קִדְּשׁוֹ יְדִידֵי עַם קְדוֹשׁוֹ הוֹשִֽׁיעָה־לוֹ יְמִינוֹ וּזְרֽוֹעַ קׇדְשׁוֹ׃	Deem this month at its monthing, For They hallowed it as a sign and portentious thing. As for the holy people, beloved over everything, Their right hand and holy arm have done it saving.
כַּכָּתוּב׃ מִזְמ֡וֹר שִׁ֤ירוּ לַיהֹוָ֨ה ׀ שִׁ֣יר חָ֭דָשׁ כִּֽי־נִפְלָא֣וֹת עָשָׂ֑ה הוֹשִׁיעָה־לּ֥וֹ יְ֝מִינ֗וֹ וּזְר֥וֹעַ קׇדְשֽׁוֹ׃ (תהלים צח:א)	And it is said: A psalm. Sing to the Cause a new song, for They did wonders; Their right hand and Their holy arm have done salvation for Them. (Psalms 98:1)
הֲדֹם מִגֵּר נְזִיד עֶֽדֶשׁ כְּהַיּוֹם הַזֶּה יְחֻדַּשׁ בַּגֹּֽדֶשׁ וְנוֹבִיל שַׁי בַּקֹּֽדֶשׁ בָּרִאשׁוֹן בְּאֶחָד לַחֹֽדֶשׁ׃	Yellow-lentil-stew-overthrown^[18] i.e., destroyed by Esau, who sold his birthright for a pot of lentil stew. footstool, May it like this day be renewed in majuscule. And we will offer tribute at Your sacred vestibule, On the first day of the first month, per Your rule.
כַּכָּתוּב׃ כֹּה־אָמַר֮ אֲדֹנָ֣י יֱהֹוִה֒ בָּֽרִאשׁוֹן֙ בְּאֶחָ֣ד לַחֹ֔דֶשׁ תִּקַּ֥ח פַּר־בֶּן־בָּקָ֖ר תָּמִ֑ים וְחִטֵּאתָ֖ אֶת־הַמִּקְדָּֽשׁ׃ (יחזקאל מה:יח)	As it is said: Thus said the Master Cause: in the first month, the first day of the month, you will take a bull of the herd, pure, and cleanse the sanctuary. (Ezekiel 45:18)
וְנֶאֱמַר׃ יִמְלֹ֤ךְ יְהֹוָ֨ה ׀ לְעוֹלָ֗ם אֱלֹהַ֣יִךְ צִ֭יּוֹן לְדֹ֥ר וָדֹ֗ר הַֽלְﬞלוּ־יָֽהּ׃ (תהלים קמו:י)	And it is said: The Cause reigns forever; your God, Zion, from generation to generation; praise Yah! (Psalms 146:10)
וְאַתָּ֥ה קָד֑וֹשׁ י֝וֹשֵׁ֗ב תְּהִלּ֥וֹת יִשְׂרָאֵֽל׃ (תהלים כב:ד)	And You are holy, enthroned on Israel’s praise. (Psalms 22:4)
אל נא	El Na
אֵל נָא! רַבּוֹת עָשִֽׂיתָ וְחָשַֽׁבְתָּ וְסָפַֽרְתָּ מִפְעֲלוֹתֶֽיךָ פְּעוֹל בְּסַֽהַר סָפַֽרְתָּ לְאוֹתוֹת וּלְמוֹעֲדִים חֶבְלוֹ שִׁפַּֽרְתָּ לִתְקוּפוֹת וּמַחֲזוֹרוֹת קִצּוֹ צָפַֽרְתָּ לְאַלְפַּֽיִם וְאַרְבַּע מֵאוֹת וְאַרְבָּעִים וּשְׁמוֹנָה זְמַנוֹ בֵּאַֽרְתָּ וּבִתְשַׁע מֵאוֹת עִבּוּרִים עָדָיו עִבַּֽרְתָּ וְהַיּוֹם הוֹרֵֽיתָ לְעַם אֲשֶׁר בָּחַֽרְתָּ לָכֵן עַל־כׇּל־חֹֽדֶשׁ חׇדְשׁוֹ הִגְבַּֽרְתָּ סִפְרוֹ בִּקַּֽרְתָּ קִצְבוֹ חָקַֽרְתָּ נִזְלוֹ הֵקַֽרְתָּ פִּלְאוֹ סָקַֽרְתָּ מוֹעֲדוֹ יָקַֽרְתָּ וּבוֹ יָקַֽרְתָּ וְנִתְיַקַּֽרְתָּ׃	Deity, please! So much You did and considered and calculated; Of Your wonders acting by the moon You calculated; For signs and seasons its lot You ameliorated; For eras and cycles its end You demarcated. For 2448 years^[19] According to the traditional count, the year 2448 AM was the year of the exodus from Egypt. its time You elucidated And for its nine hundred leap-months You intercalated, And this day You taught the people that You nominated. Therefore, over each month its month You elevated, Its number You interrogated Its shape You investigated, Its flow You evaluated, Its wonder You contemplated; Its season You appreciated; And in it You appreciated and were appreciated.
חי וקיים	Ḥay v-Qayyam
חַי וְקַיָּם נוֹרָא וּמָרוֹם וְקָדוֹשׁ!	Living and enduring, awesome and exalted and holy!
אֲבִי כׇּל־חוֹזֶה חָל בּוֹ בַּמַּחֲזֶה כְּנֶאֱמַר לוֹ חֲזֵה תַּבְנִית הַחֹֽדֶשׁ הַזֶּה׃	Entreated the father of all who envision,^[20] Moses within the vision he was told, “Envision the new moon in precision.”
לְהָבִין קֶֽצֶב מוֹלַדְתּוֹ מִתְּחִלָּתוֹ וְאֶֽרֶךְ מְלֵאָתוֹ עַד־תַּכְלִיתוֹ׃	Let him know its birth state, from its starting date, to its full weight, until it does abate.
עִמְּתוֹ לְהַרְאֵֽהוּ וְלֹא הִכִּיר מַרְאֵֽהוּ עַד בְּאֶצְבַּע הֶרְאָֽהוּ אָז בָּן וְרָאָֽהוּ׃	And They drew near to show it, but the form, he did not know it, till Their finger showed it, then he saw to note it.
זֹֽהַר לְשָׁעוֹת שֵׁשׁ תׇּאֳרוֹ לְהִתְאַשֵּׁשׁ פָּחוֹת מִשֵּׁשׁ כׇּל־עַֽיִן יְעַשֵּׁשׁ׃	Zenith after the sixth hour, then its form has enough power, but before the sixth hour no eye can glower.
רוֹאָיו לְבַקֵּר עֵדָיו לְחַקֵּר מַאֲמִירָיו לְיַקֵּר מְמִירָיו לְעַקֵּר׃	Ask of those who see it; investigate those who witness it; honor those who tell of it; punish those who lie about it.
בְּמֶֽדֶד לוֹ שִׁעֵר עׇבְיוֹ אֵיךְ לְשַּׁעֵר עַד שְׁטִיפַת שֵׂעָר יְקַבְּלוּ יוֹשְׁבֵי שָֽׁעַר׃	Ruling its measure They set a size of its width in the skies – but a hair widthwise accepted by the gate-sitters wise.
יִדְּעוֹ תְּבוּנָה לְחַוּוֹת לְאוֹם נְכוֹנָה לְהוֹרוֹת לְיוֹדְעֵי בִינָה עֵֽרֶךְ לְבָנָה׃	Him They made known sense, to show the proper people hence, teaching those with good sense the moon’s measure with pretense:
רְגָלִים לְיַשֵּׁב זְמַנִּים לְחַשֵּׁב בְּעִבּוּר אֵיךְ לֵישֵׁב וְסוֹד מַה לְהַקְשֵׁב׃	As fort pilgrimages to set a date, times to calculate, months to intercalate, and hearken to counsel great.
בְּפָנָיו צָֽגוּ אֵילֵי קֹֽדֶשׁ לְהָעִיד עֵדוּת חֹֽדֶשׁ וְאֵל נִתְעַטֵּף בַּקֹּֽדֶשׁ כְּמַקְדִישֵׁי חֹֽדֶשׁ׃	Queued holy powers to commune, to witness testimony of the moon, and the Deity did in sanctity cocoon, as those who sanctify the moon.
יָהּ בְּדָקָם לְעֵינוֹ וְעֵדוּתָם דִּקְדֵּק בְּמַחֲנוֹ וְהַכֹּל צָוְחוּ בִּמְעוֹנוֹ מְקֻדָּשׁ הַחֹֽדֶשׁ בִּזְמַנוֹ׃	Analyzing them in his^[21] Moses, who God is showing the entire process of sanctifying the moon, using angels as witnesses. sight, in Their camp testimony insight; and all shouted in Their height: “Sanctified is the new moon tonight!”
קֵץ מוֹלַדְתּוֹ חָל לְהַקְצוֹת בְּיוֹם רְבִיעִי בֶּחָצוֹת וְעַד שְׁלֹשִׁים מְרוּצוֹת לֹא נִכַּר בַּחוּצוֹת׃	Lay the end of the prior moon^[22] The Adar before the exodus. Wednesday at noon, and thirty hours came soon, not seen in the yard Thursday afternoon.
לָאָה צִיר וּפָחַד וְתָר מֵעֵת לְעֵת סְפוֹר אֶחָד וְצוּר פָּץ לוֹ וַיִּחַדְּ מֵעֶֽרֶב וְעַד־עֶֽרֶב מְנוֹת אֶחָד׃	Lugubriuous and frightened was the delegate, and pondered whether from noontime to noontime should one count wait. But the Rock spoke out to him to celebrate from evening to evening counting one date.
יַלְדוּת חֶֽרֶס וְסַֽהַר בּוֹ בַיּוֹם חֶשְׁבּוֹן מִֽצּוּ וּבִתְחִלַּת בְּרִיָּתָם בְּחַלּוֹן אֶחָד נִמְצָאוּ רֵעִים כְּנִתַּן לָמוֹ מַסֹּֽרֶת אִמְּצוּ לְחַשֵּׁב לְעַבֵּר וּלְקַדֵּשׁ סְפוֹרוֹת כְּמָצְאוּ׃	Infancy of Sol and Luna on precisely the same day, and and from their creation’s start they were set in one way. Reinforced to the friends is the tradition They did convey — to calculate, intercalate, and sanctify the count to stay.
אֵל נָא לְעוֹלָם תָּעֳרׇץ וּלְעוֹלָם תֻּקְדָּשׁ וּלְעוֹלְמֵי עוֹלָמִים תִּמְלֹךְ וְתִתְנַשֵּׂא הָאֵל מֶלֶךְ נוֹרָא מָרוֹם וְקָדוֹשׁ כִּי אַתָּה הוּא מֶלֶךְ מַלְכֵי הַמְּלָכִים מַׄלְכוּתוֹ נֶֽׄצַח נׄוֹרְאוֹתָיו שִֽׂׄיחוּ סַׄפְּרוּ עֻׄזּוֹ פָּׄאֲרֽוּהוּ צְׄבָאָיו קַׄדְּשֽׁוּהוּ רׄוֹמְמֽוּהוּ רֹׄן שִׁׄיר וָשֶֽׁבַח תֹּֽׄקֶף תְּׄהִלוֹת תִּׄפְאַרְתּוֹ׃	Deity, please, forever are You adored and forever are You sanctified and forever and aye will You reign and be exalted, the Deity, sovereign, awesome, high and holy, for You are the Sovereign, Sovereign of sovereigns, whose sovereignty is eternal; tell Their awesomenesses, recount Their strength, glorify Their forces, sanctify Them, exalt Them, cheer, song, and laudation, mighty praises of Their glory.
קיקלר	Qiqlar
רִאשׁוֹן הוּא לָכֶם לִפְסֹֽחַ עֲלֵיכֶם לְהִתְקַדֵּשׁ בְּתוֹכְכֶם קָדוֹשׁ׃	It is the first for you, to pass over you to be sanctified among you — holy!
לָכֶם הוּא רִאשׁוֹן נְצוּרֵי כְאִישׁוֹן לְהַעֲרִיץ לְאֵל אַחֲרוֹן וְרִאשׁוֹן׃ קָדוֹשׁ׃	For you it is the first, like a pupil guarded first, to laud the Deity last and first — holy!
אָדוֹן מִקֶּֽדֶם תִּכְּנוֹ רֹאשׁ בִּינוֹ לֹא גָל בְּסֵֽפֶר תּוֹלְדוֹת רֹאשׁ גִּלָּֽהוּ תְּחִלָּה לָכֶם לִדְרֹשׁ׃ רִאשׁוֹן הוּא לָכֶם לִפְסֹֽחַ עֲלֵיכֶם לְהִתְקַדֵּשׁ בְּתוֹכְכֶם קָדוֹשׁ׃	As of old, the Master made this one the start, But did not reveal its ken in the origin-book of the start, Confiding it first to in you to take part. It is the first for you, to pass over you, to be sanctified among you — holy!
דּוֹרַשׁ לְהַשְׁווֹת בּוֹ גִּֽיהַּ וְאִישׁוֹן הֻפְלָא מִכׇּל־עַם וְלָשׁוֹן וְלֹא־הֻמְסַר לְאָדָם הָרִאשׁוֹן׃ לָכֶם הוּא רִאשׁוֹן נְצוּרֵי כְאִישׁוֹן לְהַעֲרִיץ לְאֵל אַחֲרוֹן וְרִאשׁוֹן׃ קָדוֹשׁ׃	Do its calculating at the equinox exact, Esoteric to all people and tongue, and abstract, First Adam wasn’t given it, in fact! For you it is the first, like a pupil guarded first, to laud the Deity last and first — holy!
זְמַן עֶדְנָה בּוֹ בֻשָּׂרָה חָנוּט לְקִצּוֹ עָקוּד לְמוֹסֵרָה טַפֶּֽיהָ בְּכֵן בּוֹ בֻּשְּׂרוּ בְשׂוֹרָה׃ רִאשׁוֹן הוּא לָכֶם לִפְסֹֽחַ עֲלֵיכֶם לְהִתְקַדֵּשׁ בְּתוֹכְכֶם קָדוֹשׁ׃	Gratification-time in it was to her^[23] Sarah, who was told she would have ‘edna (here translated “gratification”) — referring to the sexual intercourse that led to Isaac’s birth, in the month of Nisan. proclaimed, Hached forth was the bound one,^[24] Isaac, born in Nisan. offering-claimed, In so doing, her children were given tidings acclaimed. It is the first for you, to pass over you, to be sanctified among you — holy!
יֶֽרַח אֲשֶׁר לֹא־פִּעֲנַח לָרִאשׁוֹנִים כָּמוּס לִצְפוֹן חֲדָשִׁים וְגַם־יְשָׁנִים לְרֹאשׁ הוּשָׂם לְאַרְבָּעָה רָאשֵׁי שָׁנִים׃ לָכֶם הוּא רִאשׁוֹן נְצוּרֵי כְאִישׁוֹן לְהַעֲרִיץ לְאֵל אַחֲרוֹן וְרִאשׁוֹן׃ קָדוֹשׁ׃	Just as to the former the month was not revealed, Kept it was for the new and old, and sealed, Labeled the first of the four new years’ yield. For you it is the first, like a pupil guarded first, to laud the Deity last and first — holy!
מוֹעֲדִים מַזְמִין לְנִדְגָּלִים נוֹעֲדִים בּוֹ עֵינֵֽימוֹ צִירֵי רוֹגְלִים סָפוּר הוּא לִמְלָכִים וְלִרְגָלִים׃ רִאשׁוֹן הוּא לָכֶם לִפְסֹֽחַ עֲלֵיכֶם לְהִתְקַדֵּשׁ בְּתוֹכְכֶם קָדוֹשׁ׃	Month that times seasons for the flag-bedecked,^[25] Israel Nearing it their eyes^[26] The leaders of the people, who gather before Nisan to appoint foot-messengers to spread the date of the new month. who delegate walkers collect, On it kings’ and festivals’ count takes effect.^[27] The first day of Nisan is the new moon for kings and festivals. It is the first for you, to pass over you, to be sanctified among you — holy!
עִבּוּר מְעַבְּרִים לְשׇׁמְרוֹ בְּמוֹעֲדוֹ פֶּֽרַח וְאָבִיב תְּקוּפָה בָּם לְוַעֲדוֹ צִיּוּן שְׁלׇשְׁתָּם יְצָרְפוּ לְסַעֲדוֹ׃ לָכֶם הוּא רִאשׁוֹן נְצוּרֵי כְאִישׁוֹן לְהַעֲרִיץ לְאֵל אַחֲרוֹן וְרִאשׁוֹן׃ קָדוֹשׁ׃	Proper time to preserve, leap-months are inserted, Quota: fruit and grain and equinox to assert it, Reckoning with all three to help divert it. For you it is the first, like a pupil guarded first, to laud the Deity last and first — holy!
קֻדַּשׁ בְּרֹאשׁוֹ וּשְׁלִישׁוֹ חֶצְיוֹ וְרֻבּוֹ לִשְׁמֹר לְקַדֵּשׁ לָקַֽחַת לְחֶֽגֶּג לִקְצֹר וְלִגְמֹר רֻשַׁם בְּכׇל־דּוֹר שָׁמוּר הוּא לְרוֹכֵב עַל חֲמוֹר׃ רִאשׁוֹן הוּא לָכֶם לִפְסֹֽחַ עֲלֵיכֶם לְהִתְקַדֵּשׁ בְּתוֹכְכֶם קָדוֹשׁ׃	Sacred kept are its start, its third, its half, and its most,^[28] Meaning the first day, the tenth day, the fifteenth day, and the sixteenth day. To sanctify, take, celebrate, reap, and do the utmost.^[29] The first day is sanctified, the tenth day the paschal lamb was taken, the fifteenth day the holiday begins, the sixteenth day the ‘Omer offering was given, and the rest of the month is still a heightened festival season. Upon ages marked, kept for the donkey-rider foremost.^[30] The Messiah It is the first for you, to pass over you, to be sanctified among you — holy!
שְׁמִירַת שְׁלִישׁוֹ בַּיַּרְדֵּן עָמְדָה שַׁלְהֶֽבֶת חֶצְיוֹ שְׁאוֹן פּוּל הִשְׁמִידָה תְּשׁוּעַת קְצִירוֹ יְמִינִי הֶעֱמִידָה׃ לָכֶם הוּא רִאשׁוֹן נְצוּרֵי כְאִישׁוֹן לְהַעֲרִיץ לְאֵל אַחֲרוֹן וְרִאשׁוֹן׃ קָדוֹשׁ׃	Verging on the Jordan stood keeping its third.^[31] The tenth day of Nisan was also the day the Jordan was crossed. The poem suggests this was in the merit of taking the lamb on the tenth day in Egypt. With its half, flame destroyed Pul,^[32] Another name for Tiglath-Pileser, found in II Kings 15:19 and I Chronicles 5:26 as well as several Babylonian sources. Referring to the Assyrians as a whole here. The Assyrian forces were defeated on 15 Nisan. his horde deferred. Yield of reaping raised the Benjaminite^[33] Mordechai, who was appointed in place of Haman on 16 Nisan. to be heard. For you it is the first, like a pupil guarded first, to laud the Deity last and first — holy!
רהיט	Rahit Ⅰ^[34] Found in many manuscripts, the rahitot are not included in modern Ashkenazi practice.
וּבְכֵן הַחֹ֧דֶשׁ הַזֶּ֛ה לָכֶ֖ם	And thus: This month will be for you… (Exodus 12:2)
חֹֽדֶשׁ אֲשֶׁר אֹֽׄמֶן אַׄגַּן אׄוֹרוֹת בּוֹ אִׄדַּֽרְתִּי לָכֶם וְלֹא לְבָׄאֵי בַּׄתֵּבָה בֵּׄאוּרוֹ בְּׄבִין בֵּׄאַֽרְתִּי	A month in which I adorned the luminary-vessel,^[35] The work of creation, according to the opinion that it was done in Nisan. For you and not boarders of the ark^[36] Noah did I explain its ken.
חֹֽדֶשׁ אֲשֶׁר גֹּֽׄדֶל גִּׄבְּעוֹת גַּׄבְנֻנִּים בּוֹ גִּׄזַּֽרְתִּי לָכֶם וְלֹא לְדׄוֹר דִּׄין דֵּׄעוֹ בְּדָׄת דִּׄבַּֽרְתִּי	A month in which I great humped hills decreed, For you and not doomed generation^[37] The generation of the Flood. did I speak its law.
חֹֽדֶשׁ אֲשֶׁר הׄוֹד הַׄקַּֽיִץ הַׄחֹֽרֶף בּוֹ הִׄדַּרְתִּי לָכֶם וְלֹא לְזֵׄדֵי זֶֽׄרֶם זְׄמַנּוֹ בְּזֹׄאת זָׄבַֽדְתִּי	A month in which I enhanced summer and winter’s grace, For you and not zephyr-season arrogant did I bestow this.
חֹֽדֶשׁ אֲשֶׁר חֹׄק חֶׄשְׁבּוֹן חֳׄדָשִׁים בּוֹ חָׄקַֽרְתִּי לָכֶם וְלֹא לְטׄוֹעֵי טֶֽׄפֶשׁ טַׄעֲמוֹ בְּטֹֽׄהַר טָׄרַֽחְתִּי	A month in which I had a look at month-counting law, For you and not trespassing fools did I travail it in purity.
חֹֽדֶשׁ אֲשֶׁר יַׄלְדוּת יַׄרְחֵי יַֽׄחַם בּוֹ יִׄחַֽסְתִּי לָכֶם וְלֹא לְכׄוֹרְעֵי כֶּֽׄסֶל כִּׄלּוּ בַּכִּׄסֵּא כָּׄמַֽסְתִּי	A month in which I young warmth-seasons ascribed, For you and not crouchers to folly did I store in the throne.
חֹֽדֶשׁ אֲשֶׁר לֶֽׄדֶת לְׄבָנָה לְׄחַשֵּׁב בּוֹ לָׄמַֽדְתִּי לָכֶם וְלֹא לְמַׄלְאֲכֵי מַֽׄעַל מׄוֹלָדוֹ בְּמִׄנְיַן מִׄדָּֽתִי	A month in which I learned to calculate Luna’s birth, For you and not ministering angels did I measure the origin-count.
חֹֽדֶשׁ אֲשֶׁר נֵׄף נִׄזְּלֵי נְׄדָבוֹת בּוֹ נָׄתַֽתִּי לָכֶם וְלֹא לְשַׂׄרְפֵי סׄוֹד סִׄפּוּרוֹ בְּסֵֽׄפֶר שַֽׂׄמְתִּי	A month in which I nourished with flowing gift-bounties, For you and not secretive snake-angels did I set this book.
חֹֽדֶשׁ אֲשֶׁר עׄוֹנוֹת עִׄתִּים עִׄדָּנִים בּוֹ עָׄרַֽכְתִּי לָכֶם וְלֹא לְפִׄלְאֵי פַּֽׄחַד פִּׄשְׁרוֹ בְּפֵׄרוּשׁ פָּׄתַֽחְתִּי	A month in which I oriented times, eras, and seasons; For you and not fearsome wonders did I clarify openly.
חֹֽדֶשׁ אֲשֶׁר צִׄמְאוֹן צִׄמְחֵי צִׄיָּה בּוֹ צִׄחְצַֽׄחְתִּי לָכֶם וְלֹא לְקׇׄדְשֵׁי קֶֽׄדֶם קִׄצְּבוּ בְּקַׄו קָׄבַֽעְתִּי	A month in which I chapparal-plants cleansed of thirst, For you and not quondam holy surveyors did I establish.
חֹֽדֶשׁ אֲשֶׁר רַֽׄעַף רְׄבִיבֵי רַֽׄעַם בּוֹ רָׄוָֽתִי לָכֶם וְלֹא לְשִׁׄנְאֲנֵי שַֽׁׄאַג שֵׁׄעוּרוֹ בְּשִׁׄמּוּר שִׁׄוֵּֽיתִי	A month in which I rained and thundered and satisifed, For you and not for shouting hosts did I keep its measure.
חֹֽדֶשׁ אֲשֶׁר תֹּֽׄאַר תּׄוֹלְדוֹת תֵּׄבֵל בּוֹ תָּׄמַֽכְתִּי לָכֶם וְלֹא לְתׄוֹלְדוֹת תֶּֽׄכֶל תִּׄכּוּנוֹ בַּתּׄוֹרָה תִּׄוַּֽכְתִּי׃	A month in which I thus upheld the world’s origin-book, For you and not for the confused ages did I set it in the Teaching.
רהיט	Rahit Ⅱ^[38] Found in many manuscripts, the rahitot are not included in modern Ashkenazi practice.
וּבְכֵן רִאשׁ֥וֹן הוּא֙ לָכֶ֔ם	And thus: the first it is for you… (Exodus 12:2)
רִאשׁוֹן לְתִׄקּוּן תְּׄקוּפוֹת מִפְעֲלוֹת אֱלֹהִים הוּא	The first of the wondrous set cycles of God it is.
רִאשׁוֹן לְשִׁׄבְעַת שִׁׄמְשֵׁי מַזָּלוֹת כּוֹכְבֵי אוֹר הוּא	The first of shining seven zodiacal light-star suns it is.
רִאשׁוֹן לְרׄוֹמְמוֹת רָׄחוֹק אֲשֶׁר קָרַב וְזָרַח הוּא	The first of raising the distant coming near to shine it is.
רִאשׁוֹן לְקַׄלֵּֽעַ קָׄמָיו קָׄמִים לְהִלָּחֵם בְּשָׁוֶה הוּא	The first of quashing those rising together for battle it is.
רִאשׁוֹן לְצֶֽׄמַח צַׄאֲנָן בְּשׂוֹרוֹת עֲקֶֽרֶת הַבַּֽיִת הוּא	The first of childless woman’s news, Zaanan’s sprout it is.
רִאשׁוֹן לְפַׄלֵּשׁ פֶּׄתַח רֵאשִׁית בְּרִיתוֹת בְּרִית הוּא	The first of first forcing open covenants’ covenant it is.
רִאשׁוֹן לְעׄוֹרֵר עֲׄיֵפַת עֲלוּפוֹת שְׁנַת רֶֽדֶם הוּא	The first of opening the eyes of the sore tired it is.
רִאשׁוֹן לְסַׄלְסֵׄל סְׄפוּרוֹת קֵץ פְּלָאוֹת יֶֽשַׁע הוּא	The first of salvation’s final wondrous stories told it is.
רִאשׁוֹן לְנֶׄאֱמָן נִׄרְאָה לֶעָנָיו בְּלַֽבַּת־אֵשׁ הוּא	The first of noticed by the humble was the Faithful in fire it is.
רִאשׁוֹן לְמׄוֹפְתֵי מֹׄף וְאַחֲרוֹן לְמַכּוֹת תַּנִּין הוּא	The first of Memphis’s portents, the crocodile’s last plague it is.
רִאשׁוֹן לְלֹׄא לְׄהַקְרִיב עוֹד בְּהֶתֵּר בָּמָה הוּא	The first of “let no other altars have sacrifices” it is.
רִאשׁוֹן לְכַׄלּוֹת כׇּׄל־מְלֶֽאכֶת אֹֽהֶל הָעֵדוּת הוּא	The first of completing all the Tabernacle’s work it is.
רִאשׁוֹן לִיׄרִידַת יְׄקִידָה לְלַהֵט זִבְחֵי שַׁי הוּא	The first of igniting sacrifice-gifts in fire descending it is.
רִאשׁוֹן לִטְׄבֹּֽחַ טְׄלָאִים בִּכְהֻנָּה וּבַעֲבֹדַת קֹֽדֶשׁ הוּא	The first of to slaughter lambs in priestly holy work it is.
רִאשׁוֹן לְחַׄדֵּשׁ בּוֹ חִׄדּוּשׁ כְּתָרִים עֲשָׂרָה הוּא	The first of headdresses ten to renew renewal it is.
רִאשׁוֹן לְזָׄבַת זְׄרָעִים לְהֶתֵּר לְאׇכְלָה לָעָם הוּא	The first of zymes to flow so the people may eat it is.
רִאשׁוֹן לְוִׄעוּד וֶֽׄסֶת שִׁלּֽוּחַ מְרַגְּלֵי חֶרֶשׁ הוּא	The first of witnessed signs to send out the walkers it is.
רִאשׁוֹן לְהׄוֹם הׄוֹלְלִים בִּצְלִיל שְׂעוֹרֵי עֹֽמֶר הוּא	The first of exulting hordes in loaves of ‘omer-bread it is.
רִאשׁוֹן לִדְׄחֹף בּוֹ דְּׄרִיכַת מִלְחָמוֹת תְּנוּפָה הוּא	The first of driving forward treading out wars it is.
רִאשׁוֹן לְגַׄדֵּֽעַ גֹּׄדֶל גְּׄבוּרוֹת הֲפַכְפַּךְ וְחָנֵף הוּא	The first of greatness of the perverse hypocrites cut down it is.
רִאשׁוֹן לִבְרוּרִים בּׄוֹחֵר שָׁמוּר לְיוֹם נָקָם הוּא	The first of bolstered chosen for the vengeance-day it is.
רִאשׁוֹן לְאַׄרְמוֹן לְאֹׄמֵ֥ר לְצִיּ֖וֹן מָלַ֥ךְ אֱלֹהָֽיִךְ הוּא׃	The first of acropolis for say to Zion, your God reigns^[39] Isaiah 52:7 it is!
סילוק	Silluq
וּבְכֵן וּלְךָ תַעֲלֶה קְדֻשָּׁה כִּי אַתָּה קְדוֹשׁ יִשְׂרָאֵל וּמוֹשִֽׁיעַ׃	And thus, to You holiness ascends, For You are the Holy One and Savior of Israel.
הוּא נִקְרָא רֹאשׁ וְרִאשׁוֹן וְנוֹאֲמוֹ נִקְרָא רֹאשׁ וְרִאשׁוֹן וּמוֹעֲדוֹ נִקְרָא רֹאשׁ וְרִאשׁוֹן וְאִוּוּיוֹ נִקְרָא רֹאשׁ וְרִאשׁוֹן וְנוֹחֲלָיו נִקְרְאוּ רֹאשׁ וְרִאשׁוֹן וְאוֹיְבָם נִקְרָא רֹאשׁ וְרִאשׁוֹן וְאוֹהֲבָם נִקְרָא רֹאשׁ וְרִאשׁוֹן וְגוֹאֲלָם נִקְרָא רֹאשׁ וְרִאשׁוֹן הִנֵּה הָעֵת יָבֹא בְּרֹאשׁ וְרִאשׁוֹן בְּקֵץ אֲשֶׁר הוּא רֹאשׁ וְרִאשׁוֹן לַעֲבוֹר בְּרֹאשׁ וְרִאשׁוֹן לְכוֹנֵן נָכוֹן בְּרֹאשׁ וְרִאשׁוֹן וְאִתּוֹ נוֹצַר בְּרֽוּחַ רֹאשׁ וְרִאשׁוֹן לְקַעֲקֵעַ שְׂרִידֵי עֲמָלֵק רֹאשׁ וְרִאשׁוֹן לְעוֹרֵר צוּרִים הַחֲצוּבִים בְּרֹאשׁ וְרִאשׁוֹן לִפְעֹל חֲדָשׁוֹת בְּרֹאשׁ וְרִאשׁוֹן לְרַצּוֹת חִדּוּשׁ תְּשׁוּרַת רֹאשׁ וְרִאשׁוֹן לְהוֹבִיל בּוֹ שַׁי לְרֹאשׁ וְרִאשׁוֹן׃	They^[40] God are called head and first, And Their word^[41] The Torah is called head and first, And Their season^[42] Pesaḥ is called head and first, And Their desire^[43] The Temple is called head and first, And Their inheritors^[44] Israel are called head and first, And their enemy^[45] Amalek is called head and first, And their friend^[46] Avraham is called head and first, And their Redeemer^[47] God is called head and first, Behold, the age will come to a head and first, At the end-time which is head and first, To pass at the head and first,^[48] Leading the army To establish it^[49] The Temple, built on the top of a mountain firm at the head and first, And with Them, the one^[50] The messiah made spirited, head and first, To crush the remnants of Amalek, head and first, To rouse the rocks^[51] The patriarchs hewn at head and first, To do new deeds at the head and first, To appease with new gifts of the head and first,^[52] The first-fruits To offer tribute there to the Head and First.^[53] God
וְעוֹד בַּל יֻזְכְּרוּ רִאשׁוֹנִים כִּי יְחֻדְּשׁוּ חֲדָשִׁים וְגַם יְשָׁנִים פְּלָאִים מִפְּלָאִים מְשֻׁנִּים וְיָקִיצוּ כׇּל־יְשֵׁנִים מְהַלְּלִים וּמְשׁוֹרְרִים שִׁירִים מִשִּׁירִים מְשַׁנְּנִים׃	And the former will be recalled no more,^[54] See Isaiah 65:17 For both new and old will be made new in splendor. Sundry wonders to wonder for, Awakening those who sleep but do not snore, To sing sundry songs and to adore.
וְלֹא יֹאמְרוּ עוֹד אֲשֶׁר הֶעֱלָה בְּנָבִיא כִּי אִם חַי יְהֹוָה אֲשֶׁר הֶעֱלָה וַאֲשֶׁר הֵבִיא וְאָז אֵל יִשְׁאַג כְּלָבִיא לַעֲרוֹךְ קְרָבִי חֲדָשׁוֹת לְהָבִיא בְּיַד אִישׁ נָבִיא מִשֵֽׁבֶט לֵוִי לְהָשִׁיב לְבָבִי לְחַדֵּשׁ קְרָבִי׃ וְיַצְמִֽיחַ צֶֽמַח נָקוּב שִׁבְעָה וְאִתּוֹ יְהוּ רוֹעִים שִׁבְעָה וִיחֻדְּשׁוּ לְאוֹם דְּבָרִים שִׁבְעָה וְיִתְכַּסֶּה מֵהֶם שָׁבֻעִים שִׁבְעָה׃	No more will they say “who by prophet brought them up,” But “as the Cause lives, who brought and raised them up.”^[55] See Jeremiah 23:6-7 And the Deity will, like a lion roaring, Arrange my warring, News to describe, By the hand of the prophet alive,^[56] Elijah from Levi’s tribe, Returning my heart to its mooring My innards restoring. They will sprout the sprout called by seven^[57] The messiah, who has seven names. And with him will be shepherds seven,^[58] See Micah 5:4 Which will renew for the nation matters seven, He will be concealed from them weeks times seven.^[59] See Daniel 9:25
וְיָשׁוּב וְיִגָּלֶה לְעַם קְדוֹשִׁים אֲשֶׁר עִמּוֹ יְהוּ מְקֻדָּשִׁים וְלֹא־לְעֶדְרֵי צֹאן קׇדָשִׁים עַד־קֵץ שִׁשָּׁה חֳדָשִׁים עַד־בֹּא רִאשׁוֹן לְרָאשֵׁי חֳדָשִׁים וְאָז יֵרָאֶה לַעֲדַת קְדוֹשִׁים הַנִּשְׁאָרִים מֵעוֹל קְדֵשִׁים וְיַרְאֶה לָֽמוֹ אוֹתוֹת חֲדָשִׁים לְחַדֵּשׁ שָׁמַֽיִם הַחֲדָשִׁים לִמְשֹֽׁחַ קֹֽדֶשׁ קׇדָשִׁים לִפְתּֽוֹחַ דֶֽלֶת לִקְדוֹשִׁים בְּשַׁבָּתוֹת וּבֶחֳדָשִׁים׃	And he will return and be revealed to the people holy, Who with him were rendered holy, But not to the herds of the flock holy Until after six months pass wholly, Once the first of the new months comes solely, He will be seen to the congregation holy, Escaping from the yoke of the unholy, And he will show them signs of novelty, To make heavens new in quality,^[60] See Isaiah 65:17 To anoint the very most holy, To open the door for the holy,^[61] See Ezekiel 46:2–3 For Sabbaths and new-moons, days holy.
וְאָז יְצַוֶּה חִדּוּשׁ עֲבוֹדַת חֹֽדֶשׁ מַה לְהַעֲלוֹת בְּרֹאשׁ כׇּל־חֹֽדֶשׁ וַעֲבוֹדַת רִאשׁוֹן כׇּל־חֹֽדֶשׁ הִיא תַקְדִים תְּחִלָה לְכׇל־חֹֽדֶשׁ כִּי כְּמוֹ הָיָה רֹאשׁ לְכׇל־חֹֽדֶשׁ כֵּן יִהְיֶה רֹאשׁ לְכׇל־חֹֽדֶשׁ׃	He will then command to renew the service of the month, What to offer at the head of each month, And the service of the first month, Which takes precedence first over every month, For just as it was head month, So too it will be was head month.
וְתֵעָשֶׂה בּוֹ חֲדָשָׁה לִבְרֹאת אֶֽרֶץ חֲדָשָׁה לְהִנָּתֵן דֵּעָה חֲדָשָׁה לִכְרוֹת בְּרִית חֲדָשָׁה לְהִבָּרְאוֹת בְּרִיָּה חֲדָשָׁה לְהִתְחַדֵּשׁ רֽוּחַ חֲדָשָׁה לְהוֹבִיל בּוֹ שַׁי מִנְחָה חֲדָשָׁה׃	And in it will be made anew, To create earth anew,^[62] See Isaiah 65:17 To be given knowledge new, To cut a covenant that is new,^[63] See Jeremiah 31:31 To create a creation new, To be renewed with spirit new, To offer tribute, a gift that is new.
וְחַמָּה וּלְבָנָה תִּתְחַדָּשׁ וְאוֹרָם שִׁבְעָתַֽיִם יְחֻדָּשׁ שְׁתַּֽיִם בַּשָׁנָה יִתְחַדָּשׁ וִיצַמְצֵם שְׁכִינָתוֹ בְּתוֹךְ שַֽׁעַר הֶחָדָשׁ וְיִקָּרֵא לוֹ שֵׁם חָדָשׁ כְּשֵׁם הָעִיר מִיּוֹם הַמְקֻדָּשׁ וְיִנָּתֵן לָעָם לֵב חָדָשׁ לְשׁוֹרֵר בְּפִיהֶם שִׁיר חָדָשׁ שִׁיר מְפֹאָר וּמְחֻדָּשׁ עַל כׇּל־שִׁיר מְהֻלָּל וּמְקֻדָּשׁ׃	And Sol and Luna will be made new, And their light sevenfold anew,^[64] See Isaiah 30:26 Twice a year^[65] At the equinoxes. made new, And Their Presence will be confined in the gate that is new, Which will be called by a name that is new, like the name of the city since the day sanctified through, And to the people will be given a heart that is new, To sing in their mouths a song anew, A song glorious and new, Over all praised songs that holiness imbue.
כִּי שִׁירֵי אֶרְאֶלִּים אֲשֶׁר שִׁיר וְתִשְׁבָּחוֹת מְהַלְּלִים לִפְנֵי שִׁיר זֶה לֹא חָלִים.	For the singing lion-angels, who chant praise and songs, do not even begin before this song.
וְנִצּֽוּחַ אֵלִים אֲשֶׁר קוֹל הֲמוּלָה צוֹהֲלִים לִפְנֵי שִׁיר זֶה לֹא מְמַלְּלִים.	And the shouting deity-angels, who in a loud tumult shout, do not say a word before this song.
וְרֶֽנֶן גַּלְגַּלִּים אֲשֶׁר אִם־הוּרְשׁוּ כׇּל־גּוֹלְלִים לִפְנֵי שִׁיר זֶה לֹא כוֹלְלִים.	And the cheering circuit-angels, who could, if permitted, overturn every circuit, do not crown before this song.
וְאֵימַת כְּרוּבִים אֲשֶׁר הֵם צָגִים כְּמוֹ רוֹבִים לִפְנֵי שִׁיר זֶה לֹא מַרְבִּים.	And the awesome mount-angels, who stand there like youths, do not increase before this song.
וְהַדְרַת אוֹפַנִּים אֲשֶׁר הֵם מְרֻבְּעֵי פָנִים לִפְנֵי שִׁיר זֶה לֹא סוֹפְנִים.	And the splendid wheel-angels, who are four-faced, do not adore before this song.
וַהֲמוֹן גְּדוּדִים אֲשֶׁר הֵם הוֹד אֵל מַגִּידִים. לִפְנֵי שִׁיר זֶה לֹא נֶאֱגָדִים	And the horded troop-angels, who tell of the Deity’s majesty, are not gathered before this song.
וְסוֹד עִירִין אֲשֶׁר כְּעֵין קָלָל בּוֹעֲרִים לִפְנֵי שִׁיר זֶה לֹא מְפָאֲרִים.	And the mysterious watcher-angels, who blaze like polished bronze, do not laud before this song.
וְרֶֽגֶשׁ קַדִּישִׁין אֲשֶׁר לַבְּקָרִים מִתְחַדְּשִׁים לִפְנֵי שִׁיר זֶה לֹא מַקְדִּישִׁים.	And the chanting holy-angels, who are made new each morning, do not sanctify before this song.
וְנַהַם שִׁנְאֲנִּים אֲשֶׁר טַעֲמָם לֹא מְשַׁנִּים לִפְנֵי שִׁיר זֶה לֹא־מְשַׁנְּנִים.	And the roaring myriad-angels, who never change their scales, do not repeat a note before this song.
וּפַֽחַד שְׂרָפִים אֲשֶׁר בְּרֶֽגַע כֹּל שׂוֹרְפִים לִפְנֵי שִׁיר זֶה לֹא רוֹפְפִים׃	And the fearsome snake-angels, who could burn everything in a moment, do not move before this song.
כִּי כׇל־מַחֲנוֹת מְשָׁרְתִים קְדוֹשִׁים מְשָׁרְתָיו יְהוּ מַקְדִּישִׁים׃ וְגַם־הֲמוֹן צְבָא מַלְאָכִים מַנְעִימָיו יְהוּ מַמְלִיכִים׃	For all the camps of the ministering holy ones Will sanctify those^[66] Israel who minister to the One. And so too, the myriad angelic fleet Will enthrone Their singers sweet.^[67] Israel
וּמְרוּצוֹת חֵיל זִקִּים כֹּחָם יְהוּ מְחַזְּקִים וְזִיו מִשְׁלַֽחַת בְּרָקִים פְּנֵיהֶם יְהוּ מַבְרִיקִים׃	And the nimble force of light Will strengthen their force and might, And the appearance of lightning bright Will turn their faces white.
וְחֽוּצָה לָֽמוֹ הֹוִים מִתְעַלְּסִים בׇּאֳהָבִים׃ וְעַד־מְחִיצָתָם לֹא־בָאִים בְּאִשָׁם נִלְהָבִים וּבְגַחַלְתָּם נִכְוִים וּבְפָאֲרָם הֵם נֶאֱלָמִים׃	And outside they will be, Praising in love and glee. But they will not into their midst turn In their fire they will burn, And their coal-glow burns in turn, And their praises one cannot discern.
וְעֵת כִּי יַתְחִֽילוּ יָחִֽישׁוּ וְעֵת כִּי יַתְכִּֽילוּ יָחִֽילוּ וְעֵת כִּי יִגְמֹֽרוּ יַעֲרִֽיצוּ וְעֵת כִּי יָחִֽישׁוּ יַקְדִּֽישׁוּ וְעֵת כִּי יִשְׁתֹּֽקוּ יְשַׁלֵּֽשׁוּ קְדֻשָּׁה מְשֻׁלֶּֽשֶׁת…	When they^[68] Israel start, they^[69] The angels hush, When they^[70] Israel end, they^[71] The angels start, When they^[72] Israel conclude, they^[73] The angels glorify, When they^[74] Israel praise,^[75] Some texts read יֶחֱשׁוּ “are silent” they^[76] The angels sanctify, And when they^[77] Israel are silent, they^[78] The angels threefold repeat the threefold sanctification…

Notes

Notes
1	This brief reshut was not written by Qallir. It is inserted into the Ashkenazi rite here to justify the practice of inserting piyyutim.
2	Egypt. See Genesis 10:6.
3	The prayer of the patriarchs buried in the cave of Machpelah.
4	Israel
5	God, based on the midrashic reading of Song of Songs 2:9
6	The messiah. See Bavli Sanhedrin 98b.
7	Egypt. See Jeremiah 46:20.
8	Many add וָעֶֽשֶׂר “and ten” here to fit the standard rabbinic count, but it is not found in the oldest manuscripts.
9	The patriarch, in this case Isaac.
10	Whch also happened on the tenth day of Nisan.
11	“Tanis” is the Egyptian town referred to as Tso’an in the Hebrew.
12	Isaac
13	Egypt. See Genesis 10:13.
14	Egypt. See Ezekiel 29:3.
15	Egypt. See Genesis 10:14
16	According to Tosefta Sanhedrin 2:2, three signs determined if the month of Adar was intercalated — the ripening of barley, the fruit of the tree, and the equinox. Any two signs would be enough to declare an intercalation, but one sign was not.
17	The sanhedrin, which declared months. The Mount of Myrrh is the Temple.
18	i.e., destroyed by Esau, who sold his birthright for a pot of lentil stew.
19	According to the traditional count, the year 2448 AM was the year of the exodus from Egypt.
20	Moses
21	Moses, who God is showing the entire process of sanctifying the moon, using angels as witnesses.
22	The Adar before the exodus.
23	Sarah, who was told she would have ‘edna (here translated “gratification”) — referring to the sexual intercourse that led to Isaac’s birth, in the month of Nisan.
24	Isaac, born in Nisan.
25	Israel
26	The leaders of the people, who gather before Nisan to appoint foot-messengers to spread the date of the new month.
27	The first day of Nisan is the new moon for kings and festivals.
28	Meaning the first day, the tenth day, the fifteenth day, and the sixteenth day.
29	The first day is sanctified, the tenth day the paschal lamb was taken, the fifteenth day the holiday begins, the sixteenth day the ‘Omer offering was given, and the rest of the month is still a heightened festival season.
30	The Messiah
31	The tenth day of Nisan was also the day the Jordan was crossed. The poem suggests this was in the merit of taking the lamb on the tenth day in Egypt.
32	Another name for Tiglath-Pileser, found in II Kings 15:19 and I Chronicles 5:26 as well as several Babylonian sources. Referring to the Assyrians as a whole here. The Assyrian forces were defeated on 15 Nisan.
33	Mordechai, who was appointed in place of Haman on 16 Nisan.
34	Found in many manuscripts, the rahitot are not included in modern Ashkenazi practice.
35	The work of creation, according to the opinion that it was done in Nisan.
36	Noah
37	The generation of the Flood.
38	Found in many manuscripts, the rahitot are not included in modern Ashkenazi practice.
39	Isaiah 52:7
40	God
41	The Torah
42	Pesaḥ
43	The Temple
44	Israel
45	Amalek
46	Avraham
47	God
48	Leading the army
49	The Temple, built on the top of a mountain
50	The messiah
51	The patriarchs
52	The first-fruits
53	God
54	See Isaiah 65:17
55	See Jeremiah 23:6-7
56	Elijah
57	The messiah, who has seven names.
58	See Micah 5:4
59	See Daniel 9:25
60	See Isaiah 65:17
61	See Ezekiel 46:2–3
62	See Isaiah 65:17
63	See Jeremiah 31:31
64	See Isaiah 30:26
65	At the equinoxes.
66	Israel
67	Israel
68	Israel
69	The angels
70	Israel
71	The angels
72	Israel
73	The angels
74	Israel
75	Some texts read יֶחֱשׁוּ “are silent”
76	The angels
77	Israel
78	The angels

אֵל אָדוֹן (מנהג הספרדים) | El Adōn, a piyyuṭ attributed to the Yordei Merkavah (translation by Sara-Kinneret Lapidot)

Sara Lapidot (translation) — Sat, 19 Jun 2021 19:48:07 +0000

Source (Hebrew)	Translation (English)
אֵל אָדוֹן עַל כָּל־הַמַּעֲשִׂים בָּרוּךְ וּמְבֹרָךְ בְּפִי כָל הַנְּשָׁמָה גָּדְלוֹ וְטוּבוֹ מָלֵא עוֹלָם דַּעַת וּתְבוּנָה סוֹבְבִים הוֹדוֹ	God master of all creations blessed and praised by every soul His greatness and goodness fill the universe knowledge and wisdom surround Him
הַמִּתְגָּאֶה עַל חַיּוֹת הַקֹּדֶשׁ וְנֶהְדָּר בְּכָבוֹד עַל הַמֶּרְכָּבָה זְכוּת וּמִישׁוֹר לִפְנֵי כִסְאוֹ חֶסֶד וְרַחֲמִים מָלֵא כְבוֹדוֹ	He is exalted above the celestial beings and adorned in honor above the chariot Virtue and honesty stand before His throne grace and mercy are abundant in Him the worlds reflect.
טוֹבִים מְאוֹרוֹת שֶׁבָּרָא אֱלֹהֵינוּ יְצָרָם בְּדַעַת בְּבִינָה וּבְהַשְׂכֵּל כֹּחַ וּגְבוּרָה נָתַן בָּהֶם לִהְיוֹת מוֹשְׁלִים בְּקֶרֶב תֵּבֵל	Good are the luminaries created by our God crafted with knowledge, wisdom and insight Strength and might He placed in them to reign over the universe
מְלֵאִים זִיו וּמְפִיקִים נוֹגַהּ נָאֶה זִיוָם בְּכָל־הָעוֹלָם שְׂמֵחִים בְּצֵאתָם שָׂשִׂים בְּבוֹאָם עוֹשִׂים בְּאֵימָה רְצוֹן קוֹנָם	Full of brilliance they radiate brightness beautiful is their brilliance throughout the world They rejoice in their rising and delight in their setting performing with reverence the will of their Creator
פְּאֵר וְכָבוֹד נוֹתְנִים לִשְׁמוֹ צָהֳלָה וְרִנָּה לְזֵכֶר מַלְכוּתוֹ קָרָא לַשֶּׁמֶשׁ וַיִּזְרַח אוֹר רָאָה וְהִתְקִין צוּרַת הַלְּבָנָה	Glory and honor do they give to His name revelry and song for His Majesty He called forth the sun and it shone light He saw fit to regulate the form of the moon
שֶׁבַח נוֹתְנִים לוֹ כָּל־צְבָא מָרוֹם תִּפְאֶרֶת וּגְדֻלָּה שְׂרָפִים וְחַיּוֹת וְאוֹפַנֵּי הַקֹּדֶשׁ	All the hosts of heaven give Him praise Serafim, Ophanim and Celestial Beings attribute magnificence and greatness

The piyyut “El Adon” by an unknown author is one of the oldest piyyutim known, from late Antiquity. Note that in El Adon, the acrostic line for the letter samekh uses the sin in its place, the two being phonetically equivalent. There are some minor variations between the text as provided in the Sefaradi and Ashkenazi liturgical customs. Macy Nulman writes in his entry on “Ayl Adon” in Encyclopedia of Jewish Prayer (1993, pp. 61-62):

A Piyyut arranged in alphabetical acrostic form recited in the Yotzayr benediction on Shabbat and, according to the Ashkenazic rite, on a festival day when it coincides with Shabbat. If the festival day is a weekday, it is omitted. Sephardim recite Ayl Adon (“God, the Master of all works”) on Shabbat and even on festivals that occur on weekdays. The poem is alluded to in the Talmud^[1] Hagigah 3b. and appears in the Zohar,^[2] Terumah 132a, Vayakhayl 205b. and it is generally attributed to the Yorday Merkavah (Descenders/Riders of the Chariot), mystics of the mid-first millennium. The chariot referred to in the Piyyut (“and is splendrous in glory above the chariot”) is derived from the vision of Ezekiel in his Ma’asayh Merkavah prophesy (Ezekiel chaps. 1 and 10).

The poem, introduced into the Sabbath liturgy by the Ge’onim, has no uniformity in meter. Its alphabetical arrangement is to illustrate that God created the world for the sake of the Torah, which is written in twenty-two letters of the Hebrew alphabet.^[3] Abudraham. ) The first verses (Ayl and Barukh) each contain five words, adding up to ten and alluding to the “ten words” by which God created the world.^[4] Avot 5.1. The two final verses (Shevah and Tiferet) have six words each, a total of twelve, to correspond to the twelve zodiacal signs.^[5] Berakhot 32b. The intermediate eighteen verses (from Godlo to Ra’ah) contain four words, the total adding up to seventy-two, which corresponds to the Divine Name of seventy-two letters.^[6] Cf. Kol Bo; see also Zohar, Parshat Terumah.

The poem is an homage to God for the creation of the heavenly hosts–the sun, the moon, and stars. After having mentioned the sun and moon, whose functions are well known, the author also alludes to the five planets, Shabtai (Saturn), Nogah (Venus), Kokhav (Mercury), Tsedek (Jupiter), and Ma’adim (Mars) by means of the initial words of the next to the final verse, Shevah Notnim Kol Tseva Marom.^[7] Iy Tef, vol. 1, p.682; cf. also Shabbat 156a. Although there are several textual variations between Ashkenazim and Sephardim , both have the same number of words in the poem, based on the dictum that one not alter the number of words in Ayl Adon.^[8] Magen Avraham to OH, chapter 281.

The English translation was made by Sara-Kinneret Lapidot as published in Invitation to Piyut North America: 18 Piyutim & Mizmorim (2010), p.29. –Aharon Varady

Source(s)

Notes

Notes
1	Hagigah 3b.
2	Terumah 132a, Vayakhayl 205b.
3	Abudraham.
4	Avot 5.1.
5	Berakhot 32b.
6	Cf. Kol Bo; see also Zohar, Parshat Terumah.
7	Iy Tef, vol. 1, p.682; cf. also Shabbat 156a.
8	Magen Avraham to OH, chapter 281.

אֵל אָדוֹן (אשכנז) | El Adōn, a piyyuṭ attributed to the Yordei Merkavah (interpretive translation by Rabbi Zalman Schachter-Shalomi)

Zalman Schachter-Shalomi (translation) — Sun, 19 Jan 2020 12:51:10 +0000

Source (Hebrew)	Translation (English)
אֵל אָדוֹן עַל כָּל־הַמַּעֲשִׂים בָּרוּךְ וּמְבֹרָךְ בְּפִי כָל־נְשָׁמָה גָּדְלוֹ וְטוּבוֹ מָלֵא עוֹלָם דַּעַת וּתְבוּנָה סוֹבֲבִים אוֹתוֹ	A gentle Lord of all that is Blessed and loved by each soul alive. Great and good You fill all space. Delight there is in knowing You.
הַמִּתְגָּאֶה עַל חַיּוֹת הַקֹּדֶשׁ וְנֶהְדָּר בְּכָבוֹד עַל הַמֶּרְכָּבָה זְכוּת וּמִישׁוֹר לִפְנֵי כִסְאוֹ חֶסֶד וְרַחֲמִים לִפְנֵי כְבוֹדוֹ	How You transcend all holy life Which bears You high above any throne Zekhut and equity radiate from You Ḥesed and compassion the worlds reflect.
טוֹבִים מְאוֹרוֹת שֶׁבָּרָא אֱלֹהֵינוּ יְצָרָם בְּדַעַת בְּבִינָה וּבְהַשְׂכֵּל כֹּחַ וּגְבוּרָה נָתַן בָּהֶם לִהְיוֹת מוֹשְׁלִים בְּקֶרֶב תֵּבֵל	The stars and the planets You made to give light You formed them all conscious, all worthy and wise Knowledge and power You gave them to shine Like powerful assistants they serve You in space.
מְלֵאִים זִיו וּמְפִיקִים נוֹגַהּ נָאֶה זִיוָם בְּכָל־הָעוֹלָם שְׂמֵחִים בְּצֵאתָם וְשָׂשִׂים בְּבוֹאָם עוֹשִׂים בְּאֵימָה רְצוֹן קוֹנָם	Much light and energy they radiate forth No place is untouched by their gentle rays So joyful their path is, so happy their course Enroute to fulfill their Creator’s command.
פְּאֵר וְכָבוֹד נוֹתְנִים לִשְׁמוֹ צָהֳלָה וְרִנָּה לְזֵכֶר מַלְכוּתוֹ קָרָא לַשֶּׁמֶשׁ וַיִּזְרַח אוֹר רָאָה וְהִתְקִין צוּרַת הַלְּבָנָה	Praising Your glory, they honor Your name Singing Your Majesty’s anthem of joy. Quietly suns shine to answer Your call Reflections of moonlight change size at Your word.
שֶׁבַח נוֹתְנִים לוֹ כָּל־צְבָא מָרוֹם תִּפְאֶרֶת וּגְדֻלָּה שְׂרָפִים וְאוֹפַנִּים וְחַיּוֹת הַקֹּדֶשׁ	Seraphim, angels, and all heavenly hosts They praise You in concert with Sfirot on high All elements Mingle their harmonious tune Nature and mankind the rhythm provide.

This “praying translation” of the piyyut El Adon appears in Rabbi Zalman Schachter-Shalomi’s Sabbath Supplement to his Siddur Tehillat Hashem Yidaber Pi ~ As I Can Say It (for Praying in the Vernacular) (2009).

Note that in El Adon, the acrostic line for the letter samekh uses the sin in it’s stead, the two being phonetically equivalent.

Macy Nulman writes in his entry on “Ayl Adon” in Encyclopedia of Jewish Prayer (1993, pp. 61-62):

A Piyyut arranged in alphabetical acrostic form recited in the Yotzayr benediction on Shabbat and, according to the Ashkenazic rite, on a festival day when it coincides with Shabbat. If the festival day is a weekday, it is omitted. Sephardim recite Ayl Adon (“God, the Master of all works”) on Shabbat and even on festivals that occur on weekdays. The poem is alluded to in the Talmud^[1] Hagigah 3b. and appears in the Zohar,^[2] Terumah 132a, Vayakhayl 205b. and it is generally attributed to the Yorday Merkavah (the Riders on the Chariot), mystics of the eighth century. The chariot referred to in the Piyyut (“and is splendrous in glory above the chariot”) is derived from the vision of Ezekiel in his Ma’asayh Merkavah prophesy (Ezekiel chaps. 1 and 10).

The poem, introduced into the Sabbath liturgy by the Ge’onim, has no uniformity in meter. Its alphabetical arrangement is to illustrate that God created the world for the sake of the Torah, which is written in twenty-two letters of the Hebrew alphabet.^[3] Abudraham. ) The first verses (Ayl and Barukh) each contain five words, adding up to ten and alluding to the “ten words” by which God created the world.^[4] Avot 5.1. The two final verses (Shevah and Tiferet) have six words each, a total of twelve, to correspond to the twelve zodiacal signs.^[5] Berakhot 32b. The intermediate eighteen verses (from Godlo to Ra’ah) contain four words, the total adding up to seventy-two, which corresponds to the Divine Name of seventy-two letters.^[6] Cf. Kol Bo; see also Zohar, Parshat Terumah.

The poem is an homage to God for the creation of the heavenly hosts–the sun, the moon, and stars. After having mentioned the sun and moon, whose functions are well known, the author also alludes to the five planets, Shabtai (Saturn), Nogah (Venus), Kokhav (Mercury), Tzedek (Jupiter), and Ma’adim (Mars) by means of the initial words of the next to the final verse, Shevah Notnim Kol Tzeva Marom.^[7] Iy Tef, vol. 1, p.682; cf. also Shabbat 156a. Although there are several textual variations between Ashkenazim and Sephardim , both have the same number of words in the poem, based on the dictum that one not alter the number of words in Ayl Adon.^[8] Magen Avraham to OH, chapter 281.

Source(s)

Notes

Notes
1	Hagigah 3b.
2	Terumah 132a, Vayakhayl 205b.
3	Abudraham.
4	Avot 5.1.
5	Berakhot 32b.
6	Cf. Kol Bo; see also Zohar, Parshat Terumah.
7	Iy Tef, vol. 1, p.682; cf. also Shabbat 156a.
8	Magen Avraham to OH, chapter 281.

אֵל אָדוֹן (אשכנז) | El Adōn, a piyyuṭ attributed to the Yordei Merkavah (alphabetic acrostic translation by Rabbi Sam Seicol)

Rabbi Sam Seicol — Fri, 24 Nov 2023 04:35:09 +0000

Source (Hebrew)	Translation (English)
אֵל אָדוֹן עַל כָּל־הַמַּעֲשִׂים בָּרוּךְ וּמְבֹרָךְ בְּפִי כָּל נְשָׁמָה גָּדְלוֹ וְטוּבוֹ מָלֵא עוֹלָם דַּֽעַת וּתְבוּנָה סֹבְבִים אוֹתוֹ׃	A master over all the productions is God Bless and blessed in the mouth of every soul Can fill eternity the greatness and goodness Deep knowledge and insight surrounds it all
הַמִּתְגָּאֶה עַל חַיּוֹת הַקֹּדֶשׁ וְנֶהְדָּר בְּכָבוֹד עַל הַמֶּרְכָּבָה זְכוּת וּמִישׁוֹר לִפְנֵי כִסְאוֹ חֶֽסֶד וְרַחֲמִים מָלֵא כְבוֹדוֹ׃	Exalted one over living beings of the holy Full radiance in glory is over the chariot Grant merit and fairness before the throne Have mercy and compassion before the glory
טוֹבִים מְאוֹרוֹת שֶׁבָּרָא אֱלֹהֵינוּ יְצָרָם בְּדַֽעַת בְּבִינָה וּבְהַשְׂכֵּל כֹּֽחַ וּגְבוּרָה נָתַן בָּהֶם לִהְיוֹת מוֹשְׁלִים בְּקֶֽרֶב תֵּבֵל׃	Indeed good are lights that our God created Joined them in knowledge, insight, and acumen Kept strength and might given in them Left to be rulers in the midst of the world
מְלֵאִים זִיו וּמְפִיקִים נֹֽגַהּ נָאֶה זִיוָם בְּכָל־הָעוֹלָם שְׂמֵחִים בְּצֵאתָם וְשָׂשִׂים בְּבוֹאָם עֹשִׂים בְּאֵימָה רְצוֹן קוֹנָם׃	Manifesting luster and magnificent brightness Noteworthy is their luster in all the eternity Overjoyed in going and delighted in coming Producing in awe the will of their owner
פְּאֵר וְכָבוֹד נוֹתְנִים לִשְׁמוֹ צָהֳלָה וְרִנָּה לְזֵֽכֶר מַלְכוּתוֹ קָרָא לַשֶּֽׁמֶשׁ וַיִּזְרַח אוֹר רָאָה וְהִתְקִין צוּרַת הַלְּבָנָה׃	Quality splendor and glory is given to the Name Regaling joy and gladness to memory of the realm Sent a call to the sun and it shown forth light Took sight and fixed the form of the moon
שֶֽׁבַח נוֹתְנִים לוֹ כָּל־צְבָא מָרוֹם תִּפְאֶֽרֶת וּגְדֻלָּה שְׂרָפִים וְאוֹפַנִּים וְחַיּוֹת הַקֹּדֶשׁ׃	Unto God is given praise all host on high Visible splendor and greatness, Seraphim and Ophanim and living beings of the Holy.

A Piyyut arranged in alphabetical acrostic form recited in the Yotzayr benediction on Shabbat and, according to the Ashkenazic rite, on a festival day when it coincides with Shabbat. If the festival day is a weekday, it is omitted. Sephardim recite Ayl Adon (“God, the Master of all works”) on Shabbat and even on festivals that occur on weekdays. The poem is alluded to in the Talmud^[1] Hagigah 3b. and appears in the Zohar,^[2] Terumah 132a, Vayakhayl 205b. and it is generally attributed to the Yorday Merkavah (Descenders/Riders of the Chariot), mystics of the mid-first millennium. The chariot referred to in the Piyyut (“and is splendrous in glory above the chariot”) is derived from the vision of Ezekiel in his Ma’asayh Merkavah prophesy (Ezekiel chaps. 1 and 10).

The poem, introduced into the Sabbath liturgy by the Ge’onim, has no uniformity in meter. Its alphabetical arrangement is to illustrate that God created the world for the sake of the Torah, which is written in twenty-two letters of the Hebrew alphabet.^[3] Abudraham. ) The first verses (Ayl and Barukh) each contain five words, adding up to ten and alluding to the “ten words” by which God created the world.^[4] Avot 5.1. The two final verses (Shevah and Tiferet) have six words each, a total of twelve, to correspond to the twelve zodiacal signs.^[5] Berakhot 32b. The intermediate eighteen verses (from Godlo to Ra’ah) contain four words, the total adding up to seventy-two, which corresponds to the Divine Name of seventy-two letters.^[6] Cf. Kol Bo; see also Zohar, Parshat Terumah.

The poem is an homage to God for the creation of the heavenly hosts–the sun, the moon, and stars. After having mentioned the sun and moon, whose functions are well known, the author also alludes to the five planets, Shabtai (Saturn), Nogah (Venus), Kokhav (Mercury), Tsedek (Jupiter), and Ma’adim (Mars) by means of the initial words of the next to the final verse, Shevah Notnim Kol Tseva Marom.^[7] Iy Tef, vol. 1, p.682; cf. also Shabbat 156a. Although there are several textual variations between Ashkenazim and Sephardim , both have the same number of words in the poem, based on the dictum that one not alter the number of words in Ayl Adon.^[8] Magen Avraham to OH, chapter 281.

The alphabetic acrostic English translation was made by Rabbi Sam Seicol. He writes, “[This is] an English alphabetic translation of the El Adon from the Shabbat morning creation blessing. [The translation] is an original work by the author to provide an English sense of the Hebrew aleph-betic merkava mystic original.”

Notes

Notes
1	Hagigah 3b.
2	Terumah 132a, Vayakhayl 205b.
3	Abudraham.
4	Avot 5.1.
5	Berakhot 32b.
6	Cf. Kol Bo; see also Zohar, Parshat Terumah.
7	Iy Tef, vol. 1, p.682; cf. also Shabbat 156a.
8	Magen Avraham to OH, chapter 281.

אַאֲמִיר מִסְתַּתֵּר | Aamir Mistater, a yotser piyyut for Shabbat haGadol by Yosef ibn Abitur

Isaac Gantwerk Mayer (transcription & naqdanut) — Thu, 26 Mar 2026 18:06:19 +0000

The Minhag Polin (Eastern Ashkenazi) yotser (piyyut inserted into the beginning of the first blessing of the Shema service) for Shabbat haGadol, by the Sefaradi sage and paytan Joseph ibn Abitur. Translated with preserved acrostic and rhyme scheme. This piyyut juxtaposes the seven days of creation with the miracles of the Exodus as well as the promised future salvation in a three-by-three structure.

Source (Hebrew)	Source (English)
אַאֲמִיר מִסְתַּתֵּר בִּמְעוֹן חֶבְיוֹן אֶעֶרְכָה פִלְאוֹתָיו זוֹ לְזוֹ בְּהִגָּיוֹן אֲזַמְּרָ֗ה שֵֽׁם־יְהֹוָ֥ה עֶלְיֽוֹן׃ (תהלים ז:יח)	At Dweller in Hidden Mystery, I raise this clause, Arranging in speech and pairing Their awes, As I hymn the name of the highest Cause. (Psalms 7:18)
בִּאוּר פְּלָאָיו אַטִּיף בְּמַֽעַן בַּעֲשׂוֹתוֹ נוֹרָאוֹת לְרִוּוּי לַֽעַן בְּאֶ֖רֶץ מִצְרַ֣יִם שְׂדֵה־צֹֽעַן׃ (תהלים עח:יב)	Brightly I address Their wonders revealed, Breathtaking deeds for drinkers of wormwood’s yield, By the land of Egypt, Tanis’s field. (Psalms 78:12)
גֵּאֶה הֶרְאָה נוֹרְאוֹתָיו וְלֶעָתִיד כֵּן יַרְאֶה מִפְעֲלוֹתָיו זֵ֣כֶר עָ֭שָׂה לְנִפְלְאוֹתָ֑יו׃ (תהלים קיא:ד)	Conveying proudly Their awesomeness that precedes, And in the future They will thus show what proceeds, A memorial They did for Their wondrous deeds. (Psalms 111:4)
יָׄזַם וְהֶרְאָה גְּבוּרוֹת מָעֻזּוֹ סִׄדֵּר פְּׄלָאָיו זוֹ לְעֻמַּת זוֹ בִּׄימִינוֹ וּבִזְרוֹעַ עֻזּוֹ׃ קָדוֹשׁ׃	Jumping in on showing Their mighty strength, Setting exceptional acts side-by-side^[1] The stanzas in the following poem are arranged in groups of three — one of the Creation, one of the Exodus, and one of the future redemption. at length, Per Their right arm its at full strong length. Holy!
דִּלָּה בָּרִאשׁוֹן זְרֽוֹעַ מַחֲצֶֽבֶת נְטוֹת יְרִיעוֹתָיו כְּעָלָה בְּמַחֲשֶֽׁבֶת וַיִּמְתָּחֵ֥ם כָּאֹ֖הֶל לָשָֽׁבֶת׃ (ישעיה מ:כב)	Dispensing Their shaping arm, on the first day befell, Setting its tapestries^[2] The firmaments as They thought well And They stretched them like a tent to dwell. (Isaiah 40:22)
הֲדוּרִים בְּצֵאתָם מֵעַם מְסֻכְסָךְ מַחֲסֶה מֵעֲלֵיהֶם לֹא נֶחְשַׂךְ פָּרַ֣שׂ עָנָ֣ן לְמָסָ֑ךְ׃ (תהלים קה:לט)	Exiting from the confused folk, the splended crowd With shelter over them had not been endowed. They spread as a cover a cloud. (Psalms 105:39)
וְלֶעָתִיד בְּהִשָּׁמַע קוֹל הַתּוֹר קְנוֹת פְּזוּרָיו מִפְּלֶֽשֶׁת וְכַפְתּוֹר בְּסֻכָּה יְסֹכְכֶם לְמַחֲסֶה וּלְמִסְתּוֹר׃	And in the future from hearing the turtledove call out, Their Philistia and Crete -scattered will be taken out, In the lean-to They shelter them as fort and hideout.^[3] Find Isaiah 4:6
זָךְ בַּשֵּׁנִי חָצָה מְצוּלוֹתָיו חֶצְיָם בִּתְהוֹם וְחֶצְיָם בְּמַעֲלוֹתָיו הַ֥מקָרֶ֥ה בַמַּ֗יִם עֲֽלִיּ֫וֹתָ֥יו׃ (תהלים קד:ג)	Gulfs the Pure One split by second day’s lights, Half in the abyss and half in the flights, The Setter of the waters’ heights. (Psalms 104:3)
חֲמֻשִׁים בַּעֲלוֹתָם בְּיוֹם קְרָב בָּקַע יָם וַיַּעֲבִירֵם בְּעֻזּוֹ חָרָב וַיִּגְעַ֣ר בְּיַם־ס֭וּף וַֽיֶּחֱרָ֑ב׃ (תהלים קו:ט)	Heading up on battle-day of those armed to be free, They split the sea, passing them through dry by Their potency, And They blasted and dried the Reed Sea. (Psalms 106:9)
וְלֶעָתִיד טְרוּפִים בִּהְיוֹתָם פְּדוּיִים בֶּאֱסוֹף נִדָּחֵֽימוֹ מִכׇּל־אִיִּים בַּיּ֣וֹם הַה֗וּא יֵצְא֤וּ מַֽיִם־חַיִּים֙׃ (זכריה יד:ח)	And in the future in redemption of those torn out, They will gather from all the isles those They cast out. On that day, living waters will go out. (Zechariah 14:8)
יָהּ בַּשְּׁלִישִׁי הִטְרִֽיחַ בְּרִי הִדְשִׁיא דְשָׁאִים וְהִפְרִיא עֵ֣ץ פְּרִ֞י עֹ֤שֶׂה פְּרִי֙׃ (בראשית א:יא)	Ʝah on the third day roused the rain-angel’s route, growing grasses to fruitfully take root Fruit trees bearing fruit. (Genesis 1:11)
כְּמֵהִים בְּבוֹא עִתָּם עֵת דּוֹדִים הֵצִיץ לְבוֹנָה וּפְרִי מְגָדִ֑ים כְּפָרִ֖ים עִם־נְרָדִֽים׃ (שיר השירים ד:יג)	Keeping the lovers’ time for those with patient regards, They grew frankincence and pleasant fruit in their yards, Hennas with spikenards. (Song of Songs 4:13)
וְלֶעָתִיד לְהִגָּאֵל כֹּל יוּכָל בְּצֵאת נַֽחַל מִמִּפְתַּן הֵיכָל יַעֲלֶ֣ה עַל־שְׂפָת֣וֹ מִזֶּ֣ה ׀ וּמִזֶּ֣ה ׀ כׇּל־עֵֽץ־מַ֠אֲכָ֠ל׃ (יחזקאל מז:יב)	And in the future, liberated by the All-Doer with ease, A river will flow out from the Temple’s marquise, Going up by its side hither and thither all food trees. (Ezekiel 47:12)
מָרוֹם בָּרְבִיעִי הִזְרִֽיחַ מוֹשְׁלִים לְאוֹר יוֹם וָלַֽיְלָה בְּרוּם זְבוּלִים אֶת־שְׁנֵ֥י הַמְּאֹרֹ֖ת הַגְּדֹלִ֑ים׃ (בראשית א:טז)	Majestically on the fourth They lluminated the ruling emissaries For day and night’s light were their high itineraries, The two great luminaries. (Genesis 1:16)
נָאוֹר דְּמוּתָם לְעַם זוּ הִתְאִיר וַיַּנְחֵם יוֹמָם בֶּעָנָן מַבְעִיר וְלַ֛יְלָה בְּעַמּ֥וּד אֵ֖שׁ לְהָאִ֣יר׃ (שמות יג:כא)	Not unlike that, They adorned this people to brighten, They led them by day in cloud, removing what would frighten, And night in a pillar of fire to enlighten. (Exodus 13:21)
וְלֶעָתִיד סְגֻלִּים בְּהִגָּאֵל כִּימֵי עוֹלָם קֽוּמִי אוֹרִי יַשְׁמִיעֵם גֹּאֲלָם וְהָֽיָה־לָ֤ךְ יְהֹוָה֙ לְא֣וֹר עוֹלָ֔ם׃ (ישעיה ס:יט)	And in the future on redemption, as of yore, of the treasured delight, “Rise!” — their Redeemer makes them hear — “Alight!” And the Cause will be for you an eternal light. (Isaiah 60:19)
עֶלְיוֹן בַּחֲמִישִׁי הִשְׁרִיץ בְּמֶֽרֶץ דְּגַת הַיָּם מַשְׁרִיצֵי שֶֽׁרֶץ וְעוֹף֙ יְעוֹפֵ֣ף עַל־הָאָ֔רֶץ׃ (בראשית א:כ)	Pentadically, in haste spawned the Most Grand fish of the sea, spawning spawn to expand, And birds flying over the land. (Genesis 1:20)
פְּדוּיִים עֵת הִתְאַֽוּוּ בְּמַאֲוַיָּם וַיִּתֵּן שֶׁאֱלָתָם אֵל חַי וְקַיָּם וַיָּ֣גׇז שַׂלְוִים֮ מִן־הַיָּם֒׃ (במדבר יא:לא)	Questionable lusts fell on those who were made free, Their desires granted by the living enduring Deity, And They swept in quails from the sea. (Numbers 11:31)
וְלֶעָתִיד צֵאת הַנַּֽחַל יִפְרֹץ בִּדְגַת הַיָּם יִפְרֹץ בְּמֵרוֹץ וְהָיָ֣ה כׇל־נֶ֣פֶשׁ חַיָּ֣ה ׀ אֲֽשֶׁר־יִשְׁרֹ֡ץ׃ (יחזקאל מז:ט)	And in the future, rivers going out in a sprawl will teem with oceanica fish ready to trawl, And all living spirits that crawl. (Ezekiel 47:9)
קָדוֹשׁ בַּשִּׁשִּׁי הִשְׁלִים בְּתֶֽרֶץ וַיֹּ֣אמֶר אֱלֹהִ֗ים תּוֹצֵ֨א הָאָ֜רֶץ בְּהֵמָ֥ה וָרֶ֛מֶשׂ וְחַֽיְתוֹ־אֶ֖רֶץ׃ (בראשית א:כד)	Sixth day, the Holy One finished in worth, And God said, go forth from the earth… livestock and vermin and beasts of the earth. (Genesis 1:24)
רֻקַּם יְצִיר בְּעֹז נׇאֳמוֹ וְהִבְדִּילוֹ מִכׇּל־בְּרוּאֵי עוֹלָמוֹ וַיִּבְרָ֨א אֱלֹהִ֤ים ׀ אֶת־הָֽאָדָם֙ בְּצַלְמ֔וֹ׃ (בראשית א:כז)	Their mighty word spoke and the form was designed, And distinguished from all the earth’s creatures in kind, And God created, in Their image, humankind. (Genesis 1:27)
שַׁדַּי כֵּן מִשִּׁבְעִים עֲמָמִים חָשַׁק וְהִבְדִּיל מְעַטֵּי עַמִּים כְּנָם — וָאַבְדִּ֥ל אֶתְכֶ֛ם מִן־הָֽעַמִּ֖ים׃ (ויקרא כ:כו)	Unto us the Surveyor took from the seventy nations, desiring and distinguishing the lowest of nations, As proclaimed: I separated you from the nations. (Leviticus 20:26)
תַּקִּיף כְּחָש תְּנוּפַת יְמָנִית קְנוֹת פְּזוּרָיו מִמַּאֲרִיכֵי מַעֲנִית כֵּן יוֹסִיף אֲדֹנָי יָדוֹ שֵׁנִית׃	Valiantly They raised Their right hand, Acquiring the scattered from the furrowers of the land. Thus the Master will again send out Their hand.^[4] Find Isaiah 11:11
תְּמִימֵי לֵב הַמְיַחֲלִים לְגׇדְלוֹ בְּרִנָּה יְנַהֲלֵם לִמְעוֹן הֵיכָלוֹ שָׁם יַעַבְדוּהוּ כׇּל־בֵּית יִשְׂרָאֵל כֻּלֹּה׃	We purehearted ones, waiting for Their greatness to transpire, Exulting, will be led to the abode-palace They desire. There They will be served by all Israel’s house entire.^[5] Find Ezekiel 20:40
תָּרוּם יָד מֻפְלָאָה לְשַׂמֵּֽחַ אֹם נַהֲלָאָה בִּירוּשָׁלַֽיִם לַשָּׁנָה הַבָּאָה׃	Yea, the wondrous hand should rise to appear Zenithally gladdening the folk exiled from near, In Jerusalem, next year!
קוּמָה יְהֹוָה וְחַדֵּשׁ גְּבוּרוֹת מִפְעָלֶֽיהָ הַמַּזְרַֽחַת נְגוֹהוֹת וְרַֽבּוּ תְעָלֶֽיהָ הַמֵּאִיר לָאָֽרֶץ וְלַדָּרִים עָלֶֽיהָ׃ קָדוֹשׁ׃	Arise, Cause! Renew Your works upon it; That it shine and glow, and healing increase on it Enlightening earth and those dwelling on it. Holy!

Notes

Notes
1	The stanzas in the following poem are arranged in groups of three — one of the Creation, one of the Exodus, and one of the future redemption.
2	The firmaments
3	Find Isaiah 4:6
4	Find Isaiah 11:11
5	Find Ezekiel 20:40

אִתִּי מִלְּבָנוֹן | Itti MiLvanon, a yotser piyyut for Shabbat haGadol by Rabbi Binyamin bar Zeraḥ

Isaac Gantwerk Mayer (transcription & naqdanut) — Fri, 27 Mar 2026 06:04:17 +0000

The Minhag Ashkenaz (Western Ashkenazi) yotser (piyyut inserted into the beginning of the first blessing of the Shema service) for Shabbat haGadol, by Binyamin bar Zeraḥ. Also recited by some eastern Ashkenazim, although not as commonly as Aamir Mistater (the standard in Minhag Polin). Translated here with preserved acrostic and rhyme scheme. This piyyut uses the language of Song of Songs to retell the story of the exodus via the language of a romantic relationship.

While the translator normally translates God’s pronouns as They/Them, this poem allegorizes the relationship between God and Israel as that of a groom and bride, so he chose to use He/Him in this case.

Source (Hebrew)	Source (English)
אִתִּי מִלְּבָנוֹן כַּלָּה מֵרֹאשׁ אֲמָנָה תָּשׁוּרִי בְּטֹֽהַר עֲדָיֵי לְבוּשׁ הִתְכַּהֲנִי וְהִתְפָּאֲרִי בֹּֽשֶׂם רִקּֽוּחַ הִתְבַּשְּׂמִי מוֹר וּלְבוֹנָה הִתְקַטְּרִי כִּי בָא עֵת וְהִגִּֽיעַ שָׁעָה אֲשֶׁר לַמֶּֽלֶךְ תָּשׁוּרִי׃	Along with me from Lebanon, bride, gaze from Amana’s peak,^[1] Find Song of Songs 4:8 Minister and be resplendent in garments pure and chic. Burn myrrh and incense, of perfumer’s balsam reek. For time has come, the hour nears, of the Sovereign you seek.
בֵּׄיׄןׄ שָׁדַי יָׄלִין אֶשְׁכּוֹל הַכֹּֽפֶר מְׄצַפְצֶפֶת נׄוֹאֶֽמֶת כַּלָּה בְּאִמְרֵי שֶֽׁפֶר בְּׄנֵׄי מְכוֹן זְׄבוּלוֹ רֹׄחֲׄשִׁים בְּלִי חֵֽפֶר חֹׄק זֵֽׄכֶר קְׄדֻשָּׁתוֹ נַעֲרִיץ וּנְסַפֵּר בְּמַֽעְלָה יִתְקַדַּשׁ וּבְמַֽטָּה יִסְתַּלְסֵל תָּמִיד לֵיל וָצֶֽפֶר׃ קָדוֹשׁ׃	Between my breasts is jammed a henna cluster,^[2] Find Song of Songs 1:13–14 In chirping tone the bride speaks, in words of luster. Sons of the zenithal rampart chant without fluster: Praise, orate with eternal rule Their holiness to muster! Above sanctified, below trilled, through night and morning’s luster! Holy!
גַּן נָעוּל קְרָאַֽנִי דוֹדִי חָמַק עָבַר וְשׁוֹמְרִים נָשְׂאוּ רְדִידִי דָּלְפָה עֵינִי וְגָרְסָה בְּזֵֽכֶר עׇנְיִי וּמְרוּדִי דִּדּוּי אַהֲבַת חֶֽסֶד תַּאֲוַת דּוֹדִי׃	“Garden locked”^[3] Find Song of Songs 4:12 my Lover once called me But He went and left, and the police stripped to bald me.^[4] Find Song of Songs 5:6–7 Dripped my eye, looking at my lowliness and poverty recalled me, That my kind love skipped, my Lover who enthralled me.
הֵן בְּלֹא לֵב וָלֵב וְנֶֽפֶשׁ חֲפֵצָה חָתָן מִתְנַדֵּב וְכַלָּה רוֹצָה וְעַל־מַה זֶּה מִתְאַחֵר דִּיץ הָעֲלִיצָה שְׁלוּחִים הֵרִֽיצוּ לָזֶה וְלָזוֹ בִּמְרוּצָה׃	Even though with heart to heart and soul desiring, The Groom made His vow of the willing bride’s acquiring, Why is the joyous merriment delayed in its transpiring? The messengers rushed hither and thither untiring!
זָכַר בָּהּ בְּרִית וּשְׁבוּעַת אָלָה אֲשֶׁר בִּשְׁעַת אֵרוּסֶֽיהָ כָּרַֽתִּי לִמְהֻלָּלָה חֶפְצִי וּרְצוֹנִי לְקַיֵּם בַּבֶּהָלָה הֵשִׁיב חָתָן לִשְׁלוּחֵי כַלָּה׃	Zealously remembering “the covenant and the oath sworn, that at her betrothal’s hour I cut with the wellborn. How I desire and want to soon fulfill it as besworn!” Answered the Groom to the messengers of the bride forlorn.
טָעֲנָה סְגֻלָּה אַף־הִיא יֹֽשֶׁר אֲמָרִים נְכוֹנָה אֲנִי וּמְקֻיֶּֽמֶת בְּהֵן הֵן הַדְּבָרִים יִגְמֹל רַק עִמִּי חֶֽסֶד וְיִזְכֹּר אַהֲבַת נְעוּרִים וִימַהֵר לִפְדּוֹתִי מִבֵּין חֲמוֹרִים׃	To this the treasure herself answered in upright speech: “I am ready and willing to keep these each! Yet He should do me kindness, remember young love, I beseech, And hurriedly free me from these asses, though I be in their reach.”
כְּצִירֵי מַרְפֵּא וּשְׁלוּחֵי אֱמוּנִים נִתְמַצְּעוּ תְאוֹמִים בְּזִוּוּג חֲתָנִים לְדַבֵּר עַל־לֵב כַּלָּה דְּבָרִים הֲגוּנִים וּלְהַבְעִיר לֵב חָתָן בְּקִנְאַת מָגִנִּים׃	Came healing emissaries and messengers of trust. The twins^[5] Moses and Aaron, who were not twins, but were brothers intermedated to the married pair to adjust. Looking to the bride’s heart, worthy words were discussed, And kindling the Groom’s heart that shielding zeal combust.
מְלוּכָה כְּהִתְבַּשְּׂרָה כַּלָּה בְּתַמְרוּקֶֽיהָ מְאֹד הִשְׁבִּיחָה רִמּוֹנֶיֽהָ הֵנֵֽצוּ וּסְמָדָרָהּ פִּתֵּחָה נָכוֹנוּ שָׁדֶֽיהָ וּשְׂעָרָהּ צִמֵּחָה וַתִּתְנָוֶה לַכֶּֽתֶר וְלַמַּלְכוּת הִצְלִיחָה׃	Magnificently did the bride adorn when told of royalty new, her pomegranates blossomed, her grape-buds opened too, naturally her breasts developed and her hair grew, and she gussied up with a crown and successful reign to do.
סוֹא מַפְרִיכָהּ בִּרְאוֹתָהּ תָּמְהָה בְעֵינֶֽיהָ הֲלֹא זֹאת הַנְּמִבְזָה וְהַנְּקַלָּה הֵשִׁיבָה לִסְגָנֶֽיהָ עַל־זֹאת שָׁלְחָה וְקָרְאָה לְאִצְטַגְנִינֶֽיהָ עָלֶֽיהָ חוֹשֶֽׁבֶת וְחוֹרֶֽקֶת שִׁנֶּֽיהָ׃	Sais,^[6] An ancient Egyptian city in the Western Nile Delta, this is one of the two possible explanations for the Hebrew word “So,” found in II Kings 17:4 and referring to an Egyptian pharaoh. The other is the pharaoh Osorkon IV. In any case, here it is used as a synecdoche for Egypt as a whole her oppressor, when she saw, was shocked to see her. “Is she not despised and disgraced?” she said to her viziers. On this she sent for and called to her seers. She plotted against her, gnashing her teeth in tears.
פְּרִיץ חַיּוֹת נוֹהֵם וְלִבּוֹ מַכְבֵּד כַּלָּה לְעַנּוֹת בְּקוֹשִׁי לְשַׁעְבֵּד צִעֲרָהּ בְפֶֽרֶךְ וּבְעֹל כָּבֵד אוּלַי תִּתְגַנֶּה וְתִהְיֶה כִּכְלִי אֹבֵד׃	Ferally the prince roared, and his heart he made tough. The bride he oppressed with enslavement rough. Chafing her with hard labor and a yoke of heavy stuff. “Perhaps she will grow ugly, like a pot that has had enough.”
קָרָא עָלָיו מוֹעֵד בַּחוּרָיו לִשְׁבֹּר צְפַרְדֵּֽעַ חֲנָמַל וְכִנִּים חֳמָרִים חֳמָרִים לִצְבֹּר רֶֽשֶׁף וְדֶֽבֶר וּבָרָד לְפָנָיו לַעֲבֹר וְרֵאשִׁית כׇּל־אוֹנִים בְּאׇהֳלֵי חָם לִקְבֹּר׃	Quota of reckoning He called on him, to shatter his men, Frogs, locusts, and lice, piles and piles, and then Raging fire and blight and hail passing before him, when All the first virilities of Ham’s tents to the burial den.
שֻׁלְּחָה פְרוּכָה בְּעַל כׇּרְחָהּ מִמִּסְתּוֹלֵל וַתֵּצֶֽאנָה כׇל־הַנָּשִׁים אַחֲרֶֽיהָ בְּתֹף לְחוֹלֵל תַּנּוֹת לְאֵל זֶֽמֶר וְהוֹדָיוֹת שֶֽׁבַח וְהַלֵּל שֶׁכָּֽכָה אוֹתוֹת בַּדִּים מֵפֵר וְקוֹסָמִים יְהוֹלֵל׃	Shooed off was the oppressed against her treader’s will, And all the women came after in dance and drumming trill, Thanking, hymning, lauding, praising the Deity with skill, Thus liar’s signs were thwarted, mages’ curses made still!
בֵּׄיׄןׄ שָׁדַי יָׄלִין אֶשְׁכּוֹל הַכֹּֽפֶר מְׄצַפְצֶפֶת נׄוֹאֶֽמֶת כַּלָּה בְּאִמְרֵי שֶֽׁפֶר בְּׄנֵׄי מְכוֹן זְׄבוּלוֹ רֹׄחֲׄשִׁים בְּלִי חֵֽפֶר חֹׄק זֵֽׄכֶר קְׄדֻשָּׁתוֹ נַעֲרִיץ וּנְסַפֵּר בְּמַֽעְלָה יִתְקַדַּשׁ וּבְמַֽטָּה יִסְתַּלְסֵל תָּמִיד לֵיל וָצֶֽפֶר׃ קָדוֹשׁ׃	Between my breasts is jammed a henna cluster,^[7] Find Song of Songs 1:13–14 In chirping tone the bride speaks, in words of luster. Sons of the zenithal rampart chant without fluster: Praise, orate with eternal rule Their holiness to muster! Above sanctified, below trilled, through night and morning’s luster! Holy!

Notes

Notes
1	Find Song of Songs 4:8
2	Find Song of Songs 1:13–14
3	Find Song of Songs 4:12
4	Find Song of Songs 5:6–7
5	Moses and Aaron, who were not twins, but were brothers
6	An ancient Egyptian city in the Western Nile Delta, this is one of the two possible explanations for the Hebrew word “So,” found in II Kings 17:4 and referring to an Egyptian pharaoh. The other is the pharaoh Osorkon IV. In any case, here it is used as a synecdoche for Egypt as a whole
7	Find Song of Songs 1:13–14

בְּלוּלֵי אֵשׁ וּמֵימוֹת | Blulei Esh uMeimot — an ofan piyyut for Shabbat haGadol by Rabbi Binyamin bar Zeraḥ

Isaac Gantwerk Mayer (transcription & naqdanut) — Fri, 27 Mar 2026 05:31:42 +0000

An ofan (a piyyut inserted into the Qedusha d’Yotser) recited in the eastern Ashkenazi Minhag Polin rite for Shabbat haGadol. Signed “Benjamin,” Davidson ascribes it to the great paytan R. Binyamin bar Zeraḥ, possibly as part of the same poetic cycle as Itti MiLvanon (his yotser for the same day).

Source (Hebrew)	Source (English)
בְּלוּלֵי אֵשׁ וּמֵימוֹת גִּבּוֹרֵי עִיר מְרוֹמוֹת נִצָּבִים כַּחוֹמוֹת בִּרְתָתִים וְאֵימוֹת מַרְבִּים תַּעֲצוּמוֹת לָאֵל יוֹסֵד הֲדוֹמוֹת וַאֲנִי אֹם מֵאֻמּוֹת בְּחֵיךְ וְגָרוֹן רוֹמֵמוֹת׃	Blended from fire and water, exulting are the great watcher-angels cheer; standing like walls in terror and awe, emphasizing the potency of the Deity, establisher of footstools. And as for me, the nation of nations cheers with palate and throat.
נוֹהֵם מִיכָאֵל וְגוֹעֶה גַּבְרִיאֵל זוֹעֵק אוּרִיאֵל וְגוֹעֵשׁ רְפָאֵל וּמְהַדֵּר הֲדַרְנִיאֵל הוֹד לְיָהּ אַכְתְּרִיאֵל וַאֲנִי כְּנֶֽסֶת יִשְׂרָאֵל מְעִידָה כִּי אֵין כָּאֵל׃	Now Michael^[1] Literally: “Who is like the Deity?”Israel’s military advocate, and one of two angels mentioned by name in the book of Daniel. roars, and Gabriel^[2] Literally: “Might of the Deity.” The revealer of hidden wisdom, and the other of two angels mentioned by name in the book of Daniel lows, and Uriel^[3] Literally: “Light of the Deity.” The organizer of the hosts of heaven in their arrays. First mentioned in I Enoch. screams, and Raphael^[4] Literally: “Healer is the Deity.” The bringer of healing. First mentioned in Tobit. surges, and Hadarniel^[5] Literally: “Surrounding the Deity.” Six hundred thousand parasangs taller than his companions. First mentioned in Pesiqta Rabbati. resplends splendor to Yah Akhtriel.^[6] Literally: “Yah, the crowned Deity.” The divine presence. First mentioned by this name in Berakhot 7a:4 And as for me, the congregation of Israel testifies that none is like the Deity El.
יְרוֹצְצוּ כִּבְרָקִים חִיל זְוָעוֹת וְזִקִּים לַפִּידִים דּוֹלְקִים וְכַבָּזָק בּוֹזְקִים תֻּשְׁבָּחוֹת מְפִיקִים וְשִׁעוּר רֹן מְדַקְדְּקִים וַאֲנִי שׁוֹשַׁנַּת הָעֲמָקִים עֲסוּקָה בְּמִצְוֺת וְחֻקִּים׃	Jolting forth like lightning, a force of trembling and glinting, torches burning, like sparks sparking; bringing out laudations, carefully ordering cheer. And as for me, the lily of the valley delves into the commandments and laws.
מְאַת אַלְפֵי אֲלָפִים רְבָבוֹת מַרְכְּבוֹת אֵשׁ וְשַׁלְהֵבוֹת מַקִּיפוֹת וְסוֹבְבוֹת עִלּוּי כֵּס עֲרָבוֹת שָׁלֹשׁ קְדֻשּׁוֹת דּוֹבְבוֹת וְקוֹל דְּמָמָה מַקְשִׁיבוֹת וַאֲנִי בַּת שְׁלֹֽשֶׁת אָבוֹת תָּמִיד תְּפִלּוֹתַי עֲרֵבוֹת׃	Myriad hundred thousand thousands of chariots of fire and ignition, encircling and surrounding the highest cloud-throne, uttering the trisagion and listening to the still small voice. And as for me, the daughter of three patriarchs, may my prayers always be pleasant!
נַהֲרֵי אֵימָה וְחִילָה זֵעַת חַיּוֹת מַגְדִּילָה וְעַל־אַרְבַּעְתָּן מִלְמַֽעְלָה חַיָּה חֲמִישִׁית גְּדוֹלָה לְסַלְסֵל הִיא מַתְחִילָה וְאַחֲרֶֽיהָ פַּמַּֽלְיָא כֻלָּהּ וַאֲנִי בְּבֵית הַתְּפִלָּה תַּבַּֽעְנָה שְׂפָתַי תְּהִלָּה׃	Nullahs of awe and dread, the sweat of the beast-angels swells them; and over the four the fifth beast-angel is greatest. It starts to trill, and after that the whole ménage. And as for me, in the house of prayer, praise flows from my lips.
וְהַחַיּוֹת יְשׁוֹרֵֽרוּ וּכְרוּבִים יְפָאֵֽרוּ וּשְׂרָפִים יָרֹֽנּוּ וְאֶרְאֶלִּים יְבָרֵֽכוּ פְּנֵי כׇּל־חַיָּה וְאוֹפָן וּכְרוּב לְעֻמַּת שְׂרָפִים לְעֻמָּתָם מְשַׁבְּחִים וְאוֹמְרִים׃ בָּר֥וּךְ כְּבוֹד־יְהֹוָ֖ה מִמְּקוֹמֽוֹ׃ (יחזקאל גֲ:יב)	And the beast-angels sing and the mount-angels glorify and the snake-angels cheer and the lion-angels bless before each beast-angel and wheel-angel and mount-angel facing the snake-angels, facing them, lauding and saying: Blessed be the Cause’s glory from its place! (Ezekiel 3:12)

Notes

Notes
1	Literally: “Who is like the Deity?”Israel’s military advocate, and one of two angels mentioned by name in the book of Daniel.
2	Literally: “Might of the Deity.” The revealer of hidden wisdom, and the other of two angels mentioned by name in the book of Daniel
3	Literally: “Light of the Deity.” The organizer of the hosts of heaven in their arrays. First mentioned in I Enoch.
4	Literally: “Healer is the Deity.” The bringer of healing. First mentioned in Tobit.
5	Literally: “Surrounding the Deity.” Six hundred thousand parasangs taller than his companions. First mentioned in Pesiqta Rabbati.
6	Literally: “Yah, the crowned Deity.” The divine presence. First mentioned by this name in Berakhot 7a:4

אָז כְּאֵרַֽשְׂתָּ | Az kÉrasta, a zulat piyyut for Shabbat haGadol by Rabbi Yosef Bonfils

Isaac Gantwerk Mayer (transcription & naqdanut) — Fri, 27 Mar 2026 05:08:19 +0000

A zulat (piyyut inserted into the blessing after the Shema) used in the Minhag Polin (Eastern Ashkenaz) rite for Shabbat hGadol, by R. Joseph Bonfils. This poem is a narrative of a debate between Pharaoh and the sons of Amram on whether the people Israel are engaged to God or not.

Source (Hebrew)	Source (English)
אָז כְּאֵרַֽשְׂתָּ בְּתוּלָה בְּמֹֽהַר וְקִדּוּשִׁים בְּאֶֽרֶץ פַּתְרוֹס הׇגְרָרָה בֵּין־קְדֵשִׁים בְּהַגִּֽיעַ זְמַן חֻפָּה בָּרִאשׁוֹן לֶחֳדָשִׁים בַּעֲדָהּ שַׁתָּה שַׁדְכָנִים יְשָׁרִים וּקְדוֹשִׁים׃	As You engaged the virgin^[1] Israel with dowry and betrothal long ago, Although, in Upper Egypt, she was tossed from gigolo to gigolo, By the first month, at the onset of the wedding-chamber time, Benefiting her, You set intermediaries^[2] Moses and Aaron holy and prime.
גָּֽשׁוּ אִי כַפְתּוֹר כְּהׇפְקְדוּ יְדִידִים גַּם־הִרְצוּ דְבָרִים לְמִסְתּוֹלֵל וּגְדוּדִים דְּעוּ כִּי־עַלְמָה בְּבָתֵּיכֶם שׁוֹדְדִים דְּרוּשָׁה לְנִשּׂוּאִין וְעִתָּהּ עֵת דֹּדִים׃	Going to Damietta,^[3] A town on the northern coast of Egypt. The traditional rabbinic interpretation of Kaphtor, dating back to the Targum Jerusalem. where the beloved were accounted for, Giving a talk the arrogant one^[4] Pharaoh and his toadies what for: “Do you know, you despoilers, that girl in your home hither? Destined is she to wed, and the time of love is with her!
הַמֶּֽלֶךְ הַקָּדוֹשׁ כְּמוֹ קִדְּשָׁהּ בַּחֲתֻנָּה הַרְבֵּה סִבְלוֹנוֹת שִׁגֵּר לָהּ בְּמַתָּנָה וְנִשְׁבַּע־לָהּ לְהַכְנִיסָהּ כְּשֶׁתַּעֲמֹד בְּאֵיתָנָהּ וּמֵאָז וְעַד־עַתָּה לְדוֹדָהּ הִמְתִּינָה׃	Engaged, as it were, to the holy King^[5] While the translator normally translates God’s pronouns as They/Them, the conversational portion of the poem allegorizes the relationship between God and Israel as that of a groom and bride, so in that context is is translated as He/Him. to be wed; Endowments abounding He granted as gifts on her head, Whereas He swore to bring her in if she stayed true — Waited has she for her Love from then till now through!
זְדוֹן לִבְּכֶם הִשִּׁיאֲכֶם הַמַּלְכָּה לִכְבּוֹשׁ זְמַנָּהּ לְהַעֲבִיר וּלְעַכְּבָהּ עַד־בּוֹשׁ חֽוּשׁוּ־נָא וְהֵחָלְצוּ מַכָּתָהּ לַחֲבוֹשׁ חָתָן פֶּן־יַעֲבֹר נָקָם יַֽעַט לִלְבֹּשׁ׃	Zenithal pride has brought you to subjugate the queen Zodiacal passing, to delay her, to demean! Hurry, thus, prepare to bandage her wounds Her Husband, vengeance-clad, is coming to you soon!
טָף אֱוִיל וְהֵשִׁיב דִּבְרֵי מִרְמָה טוֹבַת־חֵן שֶׁאֲמַרְתֶּם מְצָאתִֽיהָ עֲרֻמָּה יְרוּדָה עַד־עָפָר פְּרוּעָה וּפְרוּמָה יָדֶֽיהָ אֲסוּרוֹת אֲבָל חֲכָמָה בְעׇרְמָה׃	Trickled back the fool, answering with deceit: “Hey, kid. Talking about this pretty one? I found her bare-naked. In the dust she had fallen, unkempt and wild, In bindings were here hands, but she cunningly beguiled.
כְּנַסְתִּֽיהָ בְּהֵיכָלִי כְּעֵין פַּרְתְּמִים וּפֶחָה כִּלְכַּלְתִּֽיהָ בְּרַעֲבוֹן פֶּן־נַפְשָׁהּ נָפֵחָה לְעֵת חֲזוֹתִי כִּי־גָדְלָה מִשְׁפָּחָה לְקַחְתִּֽיהָ בְּעַד־כַּסְפִּי הֱיוֹת־לִי לְשִׁפְחָה׃	Conveyed to my palace, like some pasha or patrician, Cared for her, I did, lest she pass on from that hungry condition. Learning that she came from a good family Led me to buy her with my money to be a slavegirl for me.”
מַה־יִּקָּחֲךָ לִבְּךָ תֹּאֲנִים בַּהֲשִׁיבָךְ מָֽוֶת קְרָאַתְכֶם כִּכְלוֹת כׇּל־תְּנוּבָךְ נֻצַּלְתֶּם בְּחׇכְמָתָהּ וּפִֽיךָ עָנָה־בָךְ נָדַֽרְתָּ בִּרְצוֹנְךָ לְהוֹרִישָׁהּ כׇּל־טוּבָךְ׃	“My, how your heart comes up with such excuses! Mortality came calling: ‘Fresh out, your produce is!’ Naught but her wisdom saved you — your mouth said it! Note you willingly swore: all your good, she would get it!
סֵֽפֶר מַתָּנָה הׇפְרַע־לָהּ בִּנְחִיצָה סֹב הַיְצֵא כַלָּה מֵאַרְצְךָ חֽוּצָה עֲמָלָהּ תְּשַׁלֵּם אִם־תִּשְׁמַע לְעֵצָה עַד לֹא־תִּתְחַבַּל בְּכָלָה וְנֶחֱרָצָה׃	So pay her back quickly the deed of the gift; Set the bride to turn free from your land, and be swift! Observe this advice: pay her back for her toil, Or else, you are doomed to utter ruin and spoil!”
פִּשְׁפַּֽשְׁתִּי בְּבֵית גְּנָזַי פִּנְקָסִים וּסְפָרִים פֶּן־אֶמְצָא הֶחָתָן שָׁאַתֶּם מְסַפְּרִים צָבָא הֲיֵשׁ־לוֹ וַעֲיָרִים וּכְפָרִים צִפִּֽיתִי וָאַֽיִן שְׁעוּ־לָכֶם עֳפָרִים׃	“Perusing my treasuries, ledgers, and books, Pray, is this Groom you speak of where I look? Chance that He has an army, or cities or towns. Checked, nothing there. Get away, you fawns, you clowns!”
קָצַֽפְתָּ בְּנִבְלוּת־פֶּה וּקְלוֹנְךָ נִתְגַּלָּה קְדוֹשֵֽׁנוּ רַב־חֵילוֹ וּמְפֹאָר בַּעֲגֻלָּה רִיב כְּהִתְגַּלַּע נוֹדַע לְמִי הַסְּגֻלָּה רִדְתְּךָ לְסוֹף בְּעַצְמְךָ לְהִשְׁתַּחֲוֹת לְרַגְלָהּ׃	“Querolous arrogant words, but your evil is shown. Quite a force has our Holy One, in the circle well known! Right when battle breaks out, we’ll see whose is the treasure. Reduced you will be to bowing at her feet for good measure!”
שֹֽׁרֶשׁ נָחָשׁ בְּשׇׁמְעוֹ מַאֲמַר פֵּרוּשָׁם שָׁב וְהִתְעַבֵּר וְצִוָּה חוּצָה לְגׇרְשָׁם תִּכְבַּד הָעֲבוֹדָה עֲלֵי כַלָּה כְּהֻרְשָׁם תְּאוֹמִים סִפְּרוּ מַעֲשֶׂה לַהוֹלֵךְ בְּרֹאשָׁם׃	Sure enough, when the snake-root heard that harsh declaration, Shouted he, turning round, “Kick them out! Insubordination!” Then he harshened the labor of the bride as he decreed. The twins told the matter to the One in the Lead.
יָרַד וְהִתְאִיר חֲנִית מַסָּע וְשִׁרְיָה וַיִּשְׁלַח חִצָּיו לַהֲפוֹךְ עִיר וְקִרְיָה סִבְּבוּם עֲשָׂרָה עֵדִים בְּמַכָּה טְרִיָּה פָּֽצוּ צְאִי כַלָּה עֲנֵפָה וּפֹרִיָּה׃	Just then, They^[6] Here, the translation returns to the gender-neutral pronouns. came down with spear, club, and armor, Overturning with arrows the cities of those who dared harm her. Surrounding them with ten witnesses, grievously scouring, Exclaimed they: “Go out, bride, branching and flowering!
בִּמְחוֹל מְשַׂחֲקִים אָז־יָצְתָה אֲהוּבָה נוֹהֶֽגֶת לִרְקָמוֹת עִם־כַּסְפָּהּ וּזְהָבָהּ שׁוֹדְדִים בַּחֲזוֹתָם בָּעֲרָה בָם לֶהָבָה מִהֲרוּ לִרְדּוֹף כִּי־שָׁבְתָה מַדְהֵבָה׃	Playing and dancing, out the beloved strolled, Holding embroidery wrought with her silver and gold. Saw the despoilers and within them burned flame,^[7] Of greed Mustering up fast to pursue the sitting gold-laden dame.
וַיִּגְעַר בְּיַם־סוּף וַיִּדְרְכוּ בְנַעֲלָם אוֹיְבִים הִטְבִּֽיעַ וְהִמְצִיאָם כְּפִי־פׇעֳלָם לָכֵן שׁוֹרְרוּ יְדִידִים לְמֶֽלֶךְ נֶעֱלָם עוֹזֵר אֲבוֹתֵֽינוּ אַתָּה הוּא מֵעוֹלָם׃	Elaqueated was the Reed Sea so they dry-shod crossed, Soaked were the enemies, by their just deserts they were lost Now the beloved composed song to the Sovereign untold Our ancestors’ help are You since of old!

Notes

Notes
1	Israel
2	Moses and Aaron
3	A town on the northern coast of Egypt. The traditional rabbinic interpretation of Kaphtor, dating back to the Targum Jerusalem.
4	Pharaoh
5	While the translator normally translates God’s pronouns as They/Them, the conversational portion of the poem allegorizes the relationship between God and Israel as that of a groom and bride, so in that context is is translated as He/Him.
6	Here, the translation returns to the gender-neutral pronouns.
7	Of greed

קְדוּשְׁתָּאוֹת לְשַׁבָּת הַגָּדוֹל | Qedushtaot cycle and “seder” azhara for Shabbat haGadol, by Rabbi Yosef Bonfils (and Yannai)

Isaac Gantwerk Mayer (transcription & naqdanut) — Fri, 27 Mar 2026 04:17:08 +0000

The full qedushtaot and “seder” azhara for Shabbat haGadol, largely by the great eleventh-century paytan R. Yosef Bonfils (with one additional rahit by Yannai), including all the catenae of verses and repeated refrains often skipped in Ashkenazi practice. Alphabetical texts are translated with alphabetical acrostics.

Source (Hebrew)	Translation (English)
בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ׃ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב׃ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא אֵל עֶלְיוֹן׃ גּוֹמֵל חֲסָדִים טוֹבִים וְקוֹנֵה הַכֹּל וְזוֹכֵר חַסְדֵי אָבוֹת וּמֵבִיא גוֹאֵל לִבְנֵי בְנֵיהֶם לְמַֽעַן שְׁמוֹ בְּאַהֲבָה׃ מֶֽלֶךְ עוֹזֵר וּמוֹשִֽׁיעַ וּמָגֵן׃	Blessed are You, o Cause, our God and God of our ancestors. God of Abraham, God of Isaac, and God of Jacob. The Deity, great and mighty and awesome; the almighty Deity, who well repays kindness, and possesses all, and remembers the kindnesses of ancestors and sends a redeemer to their descendants for Their Name’s sake, in love. Sovereign, Help and Rescue and Shield —
רשות	Reshut^[1] This brief reshut is inserted into the Ashkenazi rite here to justify the practice of inserting piyyutim.
מִסּוֹד חֲכָמִים וּנְבוֹנִים וּמִלֶּֽמֶד דַּֽעַת מְבִינִים אֶפְתְּחָה פִּי בְּשִׁיר וּרְנָנִים לְהוֹדוֹת וּלְהַלֵּל פְּנֵי שׁוֹכֵן מְעוֹנִים׃	By the counsel of sages and scholars, and the study of knowledge-understanders, let me open my mouth in song and cheer to thank and praise the countenance of the Dweller on High.
מגן	Magen
אֱלֹהִים בְּצַעְדְּךָ הַכּוֹת פַּתְרוֹס בִּתַּֽקְתָּ חֵילָם מִבְצְרֵיהֶם לַהֲרֹס גָּאַֽלְתָּ עַמְּךָ בְּנֵֽבֶל קַתְרוֹס דְּרַרְתָּם וְהִבְרַרְתָּם כְּסֹֽלֶת לָרֹס׃	As You, God stepped out to strike Egypt’s southland,^[2] In the Hebrew, Patros From the Egyptian pꜣ-tꜣ-rsj (the land of the south), this term referred to Upper Egypt, the area of the Nile Valley south of the delta. Breaking into their troop, their fortresses to disband, Cittern and lyre as You redeemed Your people’s band, Delivering them, sifting like semolina mixed by hand.
הִגַּֽרְתָּ לַגַּי הֲמוֹן פִּיבֶֽסֶת וְנִקָּֽתָה לָאָֽרֶץ בִּטְרִיָּה נֶחְבֶּֽסֶת זְנוּחָה זָרְחָה בְּדַם מִתְבּוֹסֶֽסֶת חֻלָּצָה וְנִגְהָצָה בִּרְחִיצָה וְתִכְבֹּֽסֶת׃	Exiling to the valley the horde of Bubastis,^[3] In the Hebrew, Pi-beset. Find Ezekiel 30:17 Floundering on the ground, borne down and abscessed. Glowing, the once-forsaken, blood-coated, oppressed, Had strengthened in bathing and in washing refreshed.
טֶֽרֶם מֵרוּר מִמְּעֻנִּים יֻשְׁבַּת יְשׁוּעָה צָמְחָה לִנְצוּרֵי כְּבָבַת כִּתַּֽרְתָּ כְלִיל לְנֶֽפֶשׁ מְשִׁיבַת לְשֶׁעָבַר קִדַּֽמְתָּ מַתַּן שַׁבָּת׃	In advance of the bitter yokedness’ removal, Jumped salvation for those guarded like a pupil. Kitting out with a crown of soul-refreshing approval, Letting them know first of the sabbath’s behooval.
	In most modern Ashkenazi practice, the catenae of verses inserted after the first three piyyutim are not recited.
כַּכָּתוּב׃ רְא֗וּ כִּֽי־יְהֹוָה֮ נָתַ֣ן לָכֶ֣ם הַשַּׁבָּת֒ עַל־כֵּ֠ן ה֣וּא נֹתֵ֥ן לָכֶ֛ם בַּיּ֥וֹם הַשִּׁשִּׁ֖י לֶ֣חֶם יוֹמָ֑יִם שְׁב֣וּ ׀ אִ֣ישׁ תַּחְתָּ֗יו אַל־יֵ֥צֵא אִ֛ישׁ מִמְּקֹמ֖וֹ בַּיּ֥וֹם הַשְּׁבִיעִֽי׃ (שמות טז:כט)	As it is written: See that the Cause gave you the sabbath, thus They are giving you on the sixth day two days’ bread; each man stay where he is, let no man go out from his place on the seventh day. (Exodus 16:29)
וְנֶאֱמַר׃ וָאֶרְחָצֵ֣ךְ בַּמַּ֔יִם וָאֶשְׁטֹ֥ף דָּמַ֖יִךְ מֵעָלָ֑יִךְ וָאֲסֻכֵ֖ךְ בַּשָּֽׁמֶן׃ (יחזקאל טז:ט)	And it is said: And I washed you in water and I removed the blood from upon you and I rubbed you with oil. (Ezekiel 16:9)
וְנֶאֱמַר׃ כִּ֤י כָאָ֙רֶץ֙ תּוֹצִ֣יא צִמְחָ֔הּ וּכְגַנָּ֖ה זֵרוּעֶ֣יהָ תַצְמִ֑יחַ כֵּ֣ן ׀ אֲדֹנָ֣י יֱהֹוִ֗ה יַצְמִ֤יחַ צְדָקָה֙ וּתְהִלָּ֔ה נֶ֖גֶד כׇּל־הַגּוֹיִֽם׃ (ישעיה סא:יא)	And it is said: For as the land puts out its sprouts, and a garden germinates its seeds, thus the Master Cause will germinate justice and praise before all the nations. (Isaiah 61:11)
וְנֶאֱמַר׃ גָּאַ֣לְתָּ בִּזְר֣וֹעַ עַמֶּ֑ךָ בְּנֵֽי־יַעֲקֹ֖ב וְיוֹסֵ֣ף סֶֽלָה׃ (תהלים עז:טז)	And it is said: You saved with Your right hand Your people, the chilren of Jacob and Joseph, forever. (Psalms 77:16)^[4] The last word ‘selah’ was originally a musical instruction, but in rabbinic interpretation it refers to eternity.
סֶֽלָה אֲרוֹמִמְךָ מוֹשִֽׁיעַ וְשַׁלִּיט מוֹצִיאִי לַחׇפְשִׁי מִבֵּית מַעֲלִיט ^nbsp; סַכּֽוֹתָ לְרֹאשִׁי לְהַשְׁאִיר פָּלִיט ^nbsp; גָּנוֹן וְהִצִיל פָּסֹֽחַ וְהִמְלִיט׃ ^nbsp;	Forever may I exalt the Ruler and Securer, Navigating me to liberty from the house of the obscurer. Occulting my head, for the remnant to ensure her, Protector and shield, bypasser and abjurer.
בָּרוּךְ אַתָּה יְהֹוָה מָגֵן אַבְרָהָם׃	Blessed are You, o Cause, shield of Abraham.
אַתָּה גִּבּוֹר לְעוֹלָם אֲדֹנָי מְחַיֵּה מֵתִים אַתָּה רַב לְהוֹשִֽׁיעַ׃ מַשִּׁיב הָרֽוּחַ וּמוֹרִיד הַגָּֽשֶׁם׃ מְכַלְכֵּל חַיִּים בְּחֶֽסֶד מְחַיֵּה מֵתִים בְּרַחֲמִים רַבִּים׃ סוֹמֵךְ נוֹפְלִים וְרוֹפֵא חוֹלִים וּמַתִּיר אֲסוּרִים וּמְקַיֵּם אֱמוּנָתוֹ לִישֵׁנֵי עָפָר׃ מִי כָמֽוֹךָ בַּֽעַל גְּבוּרוֹת וּמִי דוֹמֶה לָּךְ׃ מֶֽלֶךְ מֵמִית וּמְחַיֶּה וּמַצְמִֽיחַ יְשׁוּעָה׃ וְנֶאֱמָן אַתָּה לְהַחֲיוֹת מֵתִים —	You are mighty forever, Master, You bring life to the dead, greatly saving. You turn the wind and send down the rain. You provide for life in kindness, reviving the dead in great mercy, lift the fallen, heal the sick, free the bound, and keep faith with sleepers in the dust. Who is like You, Master of Powerful Acts, and who can be compared to You? Sovereign, who brings death and life and causes salvation to sprout. And trusted are You to revive the dead —
מחייה	Meḥaiyeh
מִמַּסְגֵּר אַסִּיר בְּצֵאת לְחֹֽפֶשׁ נִתְנוֹסֵס נֵס בִּטְבִיעַת רֶֽפֶשׁ סִגַּבְתָּם חֹק מַרְגּֽוֹעַ וָנֹֽפֶשׁ עֲרֹךְ תְּחִלָּה לִמְשִׁיבַת נָֽפֶשׁ׃	Quarantined prisoners, when they went out free, Quagmire-drowned ones raising a miraculous burgee, Rest and refreshment You reinforced them by decree, Ratified before the soul’s remedy.^[5] Meaning the Torah. Find Psalms 19:8
פֵּרוּשׁוֹ וְטַעֲמוֹ צִוִּֽיתָ בְמָרָה צִחֲצֽוּחַ דָּתוֹ לְהָבִין וּלְגוֹמְרָה קְבִיעַת קְדֻשָּׁתוֹ בִּזְכִירָה וּשְׁמִירָה רֹן לְהָפִיק בְּתוֹדָה וְזִמְרָה׃	Signification and meaning You at Marah did ordain, So as to understand completely its law pure and plain, To set its sanctity by remembring and keeping twain, To express cheer in thanksgiving and hymnal refrain.
שְׁפָטִים גְּדוֹלִים עָשִֽׂיתָ בְצֽוֹעַן שִׁפְרַֽרְתָּ אֹֽהֶל בַּל־יִצְעָן תְּעוּבִים פַּסּוּ בְּאַף לְהַכְנִיעָן תָּקְפָה חֲרָדָה בֶּאֱדוֹם וּכְנָֽעַן׃	Upon Tanis^[6] In Hebrew, Tso’an. An important city in New-Kingdom Egypt, often used as a synechdoche for the entire nation. You did judgments great, Unfurling a tent never to vacate. Vanished are the foul ones, in rage to subjugate, Vertigo seized Edom^[7] Note that in most Ashkenazi practice today this word is read עֲמָלֵק “in Amaleq,” almost certainly a censorship on behalf of a church well aware of Jewish usage of “Edom” as a euphemism. The next verse in the catena mentions Edom directly, but, of course, in modern Ashkenazi practice the catenae are skipped so the censorship is less obvious. and Canaan to agitate.
כַּכָּתוּב׃ אָ֤ז נִבְהֲלוּ֙ אַלּוּפֵ֣י אֱד֔וֹם אֵילֵ֣י מוֹאָ֔ב יֹֽאחֲזֵ֖מוֹ רָ֑עַד נָמֹ֕גוּ כֹּ֖ל יֹשְׁבֵ֥י כְנָֽעַן׃ (שמות טו:טו)	As it is written: Thus the chiliarchs of Edom were panicked, the chieftains of Moab seized by trembling, stunned were all the inhabitants of Canaan. (Exodus 15:15)
וְנֶאֱמַר׃ וְאַתָּ֞ה דַּבֵּ֨ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ לֵאמֹ֔ר אַ֥ךְ אֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ כִּי֩ א֨וֹת הִ֜וא בֵּינִ֤י וּבֵֽינֵיכֶם֙ לְדֹרֹ֣תֵיכֶ֔ם לָדַ֕עַת כִּ֛י אֲנִ֥י יְהֹוָ֖ה מְקַדִּשְׁכֶֽם׃ (שמות לא:יג)	And it is said: And you, speak to the children of Israel to say: yet My sabbaths you will keep, for it is a sign between Me and you for all ages, to know that I the Cause santify you. (Exodus 31:13)^[8] Found in Parma 3136 but not Berlin 1224.
וְנֶאֱמַר׃ אִם־תָּשִׁ֤יב מִשַּׁבָּת֙ רַגְלֶ֔ךָ עֲשׂ֥וֹת חֲפָצֶ֖ךָ בְּי֣וֹם קׇדְשִׁ֑י וְקָרָ֨אתָ לַשַּׁבָּ֜ת עֹ֗נֶג לִקְד֤וֹשׁ יְהֹוָה֙ מְכֻבָּ֔ד וְכִבַּדְתּוֹ֙ מֵעֲשׂ֣וֹת דְּרָכֶ֔יךָ מִמְּצ֥וֹא חֶפְצְךָ֖ וְדַבֵּ֥ר דָּבָֽר׃ (ישעיה נח:יג)	And it is said: If you hold back your foot on the sabbath, from doing your desires on My holy day, and call the sabbath a delight, the Cause’s holiness honored, and honor it over going your ways, finding your desires, and speaking matters… (Isaiah 58:13)^[9] Berlin 1224 includes an additional “and it is said” halfway through this verse, and continues with Isaiah 58:14.This is likely a scribal error since the next catena begins with it.
וְנֶאֱמַר׃ וְהִתְעַנַּ֥ג עַל־יְהֹוָ֑ה וְיִֽתֶּן־לְ֝ךָ֗ מִשְׁאֲלֹ֥ת לִבֶּֽךָ׃ (תהלים לז:ד)	And it is said: And be delighted upon the Cause, and They will give you the desires of your heart. (Psalms 37:4)
לִבֶּֽךָ וְעֵינֶֽיךָ לְהֵיכָלְךָ תְּשׁוֹבֵב דָּשֵׁן וְשָׁמֵן לְעַמְּךָ יְנוֹבֵב ^nbsp; תְּכוֹנֵן אֻלָמְךָ מִזְבֵּֽחַ וְסוֹבֵב ^nbsp; לְהַגְשִׁים תֶּֽחִי יְשֵׁנִים דוֹבֵב׃ ^nbsp;	Your heart with Your eyes to Your palace return,^[10] In modern Ashkenazi practice, as the catenae are skipped, this word is vocalized with the non-pausa form לִבְּךָ, as would be expected if it were not a direct citation of the last word of Psalms 37:4. Extruding rich oil for Your people to earn. Your temple and altar establish in turn, Zephyring revival that the sleepers may discern.
בָּרוּךְ אַתָּה יְהֹוָה מְחַיֵּה הַמֵּתִים׃	Blessed are You, o Cause, who revives the dead.
משלש	Meshalesh
יִשְׁעִי וּכְבוֹדִי מִשְׂגַּבִּי וּמְנוּסִי וְנִצָּב לָרִיב עַל־אוֹנְסִי סוֹכְכִי בְּאֶבְרָתוֹ יְהֹוָה נִסִּי פּוֹרֵֽעַ וְגוֹבֶה דִין קְנָסִי׃	Yea, my Savior and Glory, my Refuge and Haven, Opposing my oppressors, rises up, throws a glaive in; Shading me with Their wings – the Cause’s flag I wave in! Exacting and requiting my judgment on the craven.
בְּהִלּוֹ נֵרוֹ עֲלֵי רֹאשִׁי רָכַב עַל־עָב קַל מֵעִנּוּי לְגׇרְשִׁי שִׁחֵת מִבְצָר מַחֲלִישִׁי וְחוֹרְשִׁי מְלוֹן קִצּוֹ נָחַֽנִי דּוֹרְשִׁי׃	Fluorescing was Their lamb above my head, By swift cloud They rode, from my abusers I sped; Overturning the fort of those who torment and shred, Nurturing me, to Their remote shelter me They led.
וּמִמְּעוֹן קׇדְשׁוֹ חָבַשׁ כְּאֵבִי אָדוֹן מִמַּעַיְנֵי הַיְשׁוּעָה הִשְׁאִֽיבִי לִמְּדַֽנִי לָנֽוּחַ בְּשַׁבָּת מֵהַדְאִיבִי׃ לְהַאֲכִילִי נַחֲלַת יַעֲקֹב אָבִי׃	From Their holy abode They bandaged my wound Into my mouth salvation’s springs the Master spooned. Learning to rest, to the sabbath I was attuned, So with my father Jacob’s inheritance I was festooned.
כַּכָּתוּב׃ אָ֗ז תִּתְעַנַּג֙ עַל־יְהֹוָ֔ה וְהִרְכַּבְתִּ֖יךָ עַל־בָּ֣מֳתֵי במותי אָ֑רֶץ וְהַאֲכַלְתִּ֗יךָ נַחֲלַת֙ יַעֲקֹ֣ב אָבִ֔יךָ כִּ֛י פִּ֥י יְהֹוָ֖ה דִּבֵּֽר׃ (ישעיה נח:יד)	As it is written: Thus you will be delighted upon the Cause, and I will make you ride on the high places of earth, and I will feed you your father Jacob’s inheritance, for the mouth of the Cause has spoken. (Isaiah 58:14)
וְנֶאֱמַר׃ שֵׁ֤שֶׁת יָמִים֙ תַּעֲשֶׂ֣ה מַעֲשֶׂ֔יךָ וּבַיּ֥וֹם הַשְּׁבִיעִ֖י תִּשְׁבֹּ֑ת לְמַ֣עַן יָנ֗וּחַ שֽׁוֹרְךָ֙ וַחֲמֹרֶ֔ךָ וְיִנָּפֵ֥שׁ בֶּן־אֲמָתְךָ֖ וְהַגֵּֽר׃ (שמות כג:יג)	And it is said: Six days you will do your labor, and on the seventh day you will cease, so that your ox and your donkey will rest and your maid’s son and the stranger will be refreshed. (Exodus 23:13)^[11] Found in Parma 3136 but not Berlin 1224.
וְנֶאֱמַר׃ שֵׁ֣שֶׁת יָמִים֮ יֵעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י שַׁבַּ֧ת שַׁבָּת֛וֹן קֹ֖דֶשׁ לַיהֹוָ֑ה כׇּל־הָעֹשֶׂ֧ה מְלָאכָ֛ה בְּי֥וֹם הַשַּׁבָּ֖ת מ֥וֹת יוּמָֽת׃ (שמות לא:טו)	And it is said: Six days will your labor be done, and on the seventh day a sabbath of sabbaths, holy to the Cause; all who do work on the sabbath day will die, die! (Exodus 31:15)^[12] In Berlin 1224 it was intended by the scribe, who seems to have begun writing on autopilot and ends up with an imaginary verse: …וביום השביעי שבתון מקרא קודש כל מלאכת עבודה לא תעשו. …and on the seventh day, a Sabbath of sabbaths, a holy occasion, all laborious work you shall not do. This is not in the Bible, which uses מלאכת עבודה to refer to work forbidden on festivals, a smaller category than work forbidden on Shabbat.
וְנֶאֱמַר׃ אֱלֹהֵ֥י צוּרִ֖י אֶחֱסֶה־בּ֑וֹ מָגִנִּ֞י וְקֶ֣רֶן יִשְׁעִ֗י מִשְׂגַּבִּי֙ וּמְנוּסִ֔י מֹשִׁעִ֕י מֵחָמָ֖ס תֹּשִׁעֵֽנִי׃ (שמואל ב׳ כב:ג)	And it is said: My God, my Rock in whom I trust, my Shield, the Horn of my salvation, my Refuge and Haven, my Savior, saving me from violence. (II Samuel 22:3)
וְנֶאֱמַר׃ יִמְלֹ֤ךְ יְהֹוָ֨ה ׀ לְעוֹלָ֗ם אֱלֹהַ֣יִךְ צִ֭יּוֹן לְדֹ֥ר וָדֹ֗ר הַֽלְﬞלוּ־יָֽהּ׃ (תהלים קמו:י)	And it is said: The Cause reigns forever; your God, Zion, from generation to generation; praise Yah! (Psalms 146:10)
וְאַתָּ֥ה קָד֑וֹשׁ י֝וֹשֵׁ֗ב תְּהִלּ֥וֹת יִשְׂרָאֵֽל׃ (תהלים כב:ד)	And You are holy, enthroned on Israel’s praise. (Psalms 22:4)
אל נא	El Na
אֵל נָא! כֶּֽרֶם חֶֽמֶד נֶֽטַע שַׁעֲשׁוּעִים בְּלֻסָּה וּמְכֻסְכֶּֽסֶת שִׁנֵּי רְשָׁעִים וְנִגְלֵֽיתָ לְחַלְּצָהּ מִבֵּין פּוֹשְׁעִים בְּחֵיל אֲלָפִים רְבָבוֹת תִּשְׁעִים וּבְצֶֽדֶק נִפְקַד לְתֵֽשַׁע וְתִשְׁעִים הוּעֲמָסָה מַשָּׂא פְרָדִים תִּשְׁעִים פִּנִּֽיתָ לְפָנֶֽיהָ מְלָכִים וְשׁוֹעִים שֻׁלְחָה קְצִירֶֽיהָ וְעָלוּ מוֹשִׁיעִים וּלְחֶלְקָהּ נָטְלָה שִׁבְעָה מִשִּׁבְעִים שֶׁעִשּׂוּר נְכָסִים לַבָּנוֹת קְבוּעִים וּבִישִׁימוֹן דֶּֽרֶךְ הָלְכוּ אַרְבָּעִים מַעֲדַנֵּי מֶֽלֶךְ אוֹכְלִים וּשְׂבֵעִים קְדֻשָּׁתוֹ מְתַנִּים וְרֶֽנֶן מַבִּיעִים׃	Deity, please! The pleasant vineyard, the dandled germination, Was chewed up by the teeth of the wicked’s mastication. And You were revealed to free her from the criminals’ location, In a nine-hundred-million-strong aggregation, And in merit of he who at ninety-nine You gave consideration,^[13] Abraham, who had a son at 99 She was enriched with ninety laden mules’ allocation. You cleared out kings and nobles before her destination; She sent out her captains who rose up for salvation. For her portion she took seven of the seventy nations, For a tithe^[14] As in, literally a tenth. The people Israel legendarily defeated seven nations in the process of conquering the land. Based on the idea that there are a total of seventy nations, Israel defeated a tenth of them. is given to the daughters by designation. She wandered forty years in the land of desolation; Food fit for a king they would eat to satiation, Granting Their holiness, and chanting ululation:
חי וקיים	Ḥai v-Qayyam
חַי וְקַיָּם נוֹרָא וּמָרוֹם וְקָדוֹשׁ!	Living and enduring, awesome and exalted and holy!
יָרַֽדְתָּ לְהַצִּיל עַמֶּֽךָ לְהוֹדִיעָם אֹֽרַח נוֹעֲמֶֽךָ לְמַשֻׁאוֹת תָּרִים פְּעָמֶֽיךָ לְהַכְנִֽיעַ רוֹדִים בְּזַעֲמֶֽךָ׃	You descended to save Your folk, That Your sweet path they would evoke. Turning Your steps to the ruins at a stroke, To wrathfully suppress the oppressors’ yoke.
וּכְהָתֵם הֲמוֹן שׁוֹדְדִים כָּלוּ שָׂרִים וּגְדוּדִים וְהִגִּיעָה עֵת דוֹדִים צָמְחָה יְשׁוּעָה לִידִידִים׃	On the destruction of the despoilers’ hordes Their forces were finished with their lords, And the time of love came towards; salvation sprouted for the beloved wards.
סוֹד כְּיָצָא בְּהַנְוָיָה צֵאת עֲגוּמִים לָרְוָיָה נָחֲצוּ צִירִים לִשְׁבִיָּה שְׁנֵי תׇּאֳמֵי צְבִיָּה׃	Secret coming out in exaltation — The sorrowful would leave in refreshing liberation! Envoys rushed to the captive nation — “Two twins of a deer,” per the quotation.^[15] Moses and Aaron, referring to the midrash on Song of Songs 4:5
פְּרוֹס כֵּרָה שֶׁל מֶֽלֶךְ אִרְעָֽהוּ לְשַׂר פֶּֽלֶךְ כׇּל־הַבָּא לְמֶֽלֶךְ אֶשְׁכָּר לְפָנָיו מְהַלֵּךְ׃	Preparing for the banquet of the king, The palace chef encountered them, saying: “He whosoever comes before the king Must bring before him a gift of something!”
בְּשַֽׁעַר בַּת כַּסְלֽוּחַ נִצָּבִים מַלְאֲכֵי שִׁלּֽוּחַ נִסְתַּכְּלוּ קוֹטְפֵי מַלּֽוּחַ בְּאֵין קֽוֹמֶץ וְקִלּֽוּחַ׃	Standing at the Casluhite^[16] Referring to Egypt. Find Genesis 10:14. gate, The sent out messengers did wait. Overwhelmed were those who pluck mallow for their plate,^[17] Based on a phrase from Job 30:4, this phrase has traditionally been treated as an allegorical description of court flunkeys. But mallow, or molokhiyya, is still a very popular green vegetable in Egypt, so it might be literal as well. “No handful or trickle,^[18] A small gift ingrate!”
רַהַב לֵבָב גִּנָּה לְלִגְיוֹנָיו קָפַץ וּמִנָּה יִכָּנֵס הַבָּא בְּמָנָה וְאֵֽלֶּה לְבַד בָּאַחֲרוֹנָה׃	Nessie,^[19] Literally, Rahav — the primeval sea monster. Referring to Pharaoh, or Egypt in general. Find Isaiah 30:7 and Psalms 87:4 with a haughty heart, Mustered his legions to compart. “One who brings gifts may start, And those without shall lastly depart!”
שָׁאַל פֶּֽתֶן חֵרֵשׁ מִי נִדְרָשׁ וְהַדּוֹרֵשׁ הֵשִׁיבֽוּהוּ הָפַךְ מִשּֽׁוֹרֶשׁ כָּלָה גָּרֵשׁ יְגָרֵשׁ׃	Frained the python, deaf and mute, “Who was asked for, and for whose suit? So they responded, “Twisted from the root; They will remove them in removal absolute!”
מָרַד זֵד בְּעִקּוּלוֹ מַה לִּי וּלְקוֹלוֹ וְלֹא הִרְצַֽנִּי בְּשִׁקְלוֹ כְּנִשְׁעָן עַל־מַקְלוֹ׃	Arrogant, he perversely rebelled, “What’s it to me that They yelled? Me They did not appease with any geld; like one leaning on the staff he held!^[20] Referring to a beggar, who would have no money to offer as a gift. ”
וְאָז צָפָה בָּאֱלִילִים הֲיֵשׁ יָדָיו גְּלִילִים צָגוּ עָלָיו בִּפְלִילִים אֵין פְּנוֹת בַּחֲלָלִים׃	Upon this, to his godlets he did gaze, “Is it so — in Their hands power stays?” Exhibited, they did appraise: “Among carcasses nothing Them portrays!
אֱוִיל מוּכָן לַעֲבָרוֹת מַה לְכֹּהֵן בִּקְבָרוֹת הֲלֹא בְּתֵֽכֶל הַדִּבְּרוֹת נוֹדַע בַּֽעַל גְּבוּרוֹת׃	Lunatic, prepare to lose hard! What would a priest do in a graveyard!^[21] As a metaphor. God would not be found among idols the same way a priest would not be found among corpses. By the words’ own safeguard Will the Master of Wonders have regard!
לוֹבֵשׁ צֶֽדֶק נֶאְזָר לְהָשִׁיב גְּמוּל לְאַכְזָר הָפַךְ דֶּֽרֶךְ אִישׁ וָזָר עֲמָלוֹ בְרֹאשׁוֹ חָזָר׃	Enrobed in righteousness, They have been girt To give to this evil man just desert!” Strange man, his path They did pervert,^[22] Find Proverbs 21:8 To his head returning all he did exert.
חֲנָמַל בָּרָד וּרְשָׁפִים זִלְעֵף בַּעֲלֵי כְשָׁפִים קָרְסוּ כָּרְעוּ כְשׁוּפִים עֲפַר אֶֽרֶץ שׁוֹאֲפִים׃	Raining locust-swarms, hail, and ignitions Onto the master magicians Nosediving, in smooth snakes’ position, Gasping for earth’s dust in contrition.
אֵל נָא לְעוֹלָם תָּעֳרׇץ וּלְעוֹלָם תֻּקְדָּשׁ וּלְעוֹלְמֵי עוֹלָמִים תִּמְלֹךְ וְתִתְנַשֵּׂא הָאֵל מֶלֶךְ נוֹרָא מָרוֹם וְקָדוֹשׁ כִּי אַתָּה הוּא מֶלֶךְ מַלְכֵי הַמְּלָכִים מַׄלְכוּתוֹ נֶֽׄצַח נׄוֹרְאוֹתָיו שִֽׂׄיחוּ סַׄפְּרוּ עֻׄזּוֹ פָּׄאֲרֽוּהוּ צְׄבָאָיו קַׄדְּשֽׁוּהוּ רׄוֹמְמֽוּהוּ רֹׄן שִׁׄיר וָשֶֽׁבַח תֹּֽׄקֶף תְּׄהִלוֹת תִּׄפְאַרְתּוֹ׃	Deity, please, forever are You adored and forever are You sanctified and forever and aye will You reign and be exalted, the Deity, sovereign, awesome, high and holy, for You are the Sovereign, Sovereign of sovereigns, whose sovereignty is eternal; tell Their awesomenesses, recount Their strength, glorify Their forces, sanctify Them, exalt Them, cheer, song, and laudation, mighty praises of Their glory.
קיקלר	Qiqlar
יׄוֹׄצְאֵי חִפָּזוֹן סִׄפְּׄקָם מָזוֹן לְשׂוֹבַע וְלֹא לְרָזוֹן׃ קָדוֹשׁ	Going out in speed, You provided feed, for satiety, not need; holy!
אֲמָנָה גְדוֹלָה הָיְתָה בָעָם בְּלִי לְהִתְלוֹנֵן זֹאת הַפַּֽעַם גּוֹעָה לוֹמַר מַה נִטְעָם׃ יׄוֹׄצְאֵי חִפָּזוֹן סִׄפְּׄקָם מָזוֹן לְשׂוֹבַע וְלֹא לְרָזוֹן׃ קָדוֹשׁ	Ardor great the people showed By not complaining at the time bestowed Cries of “What will we eat” like cows that lowed. Going out in speed, You provided feed, for satiety, not need; holy!
דֶּֽרֶךְ שְׁלֹשָׁה נֵלֵךְ בַּמִּדְבָּר הִגִּיד מֵאָז מַנְהִיג וְדַבָּר וְלֹא כִחַד מֵהֶם דָּבָר׃ יׄוֹׄצְאֵי חִפָּזוֹן סִׄפְּׄקָם מָזוֹן לְשׂוֹבַע וְלֹא לְרָזוֹן׃ קָדוֹשׁ	“Desert-bound we’ll go three days,” Earlier the leader had told them, the guide on the ways; Feigning not a thing from their gaze. Going out in speed, You provided feed, for satiety, not need; holy!
זְרִיזִים חָֽשׁוּ לְהַקְדִּישׁ קְרוּאָיו חָֽסוּ בְּמַטְרִיף כׇּל־בְּרוּאָיו טוֹב אֵין מַחְסוֹר לִירֵאָיו׃ יׄוֹׄצְאֵי חִפָּזוֹן סִׄפְּׄקָם מָזוֹן לְשׂוֹבַע וְלֹא לְרָזוֹן׃ קָדוֹשׁ	Great speed, they rushed sanctifying those They called; How they trusted in the Feeder of all They installed; Indeed, just as those who revere Them go not unrecalled.^[23] Find Psalms 34:10 Going out in speed, You provided feed, for satiety, not need; holy!
יָחִיד שְׁמָרָהּ לְמִדָּה שְׂרוּעָה כְּלוּלוֹתַֽיִךְ אֶזְכּוֹר חֶֽסֶד לְפׇרְעָה לֶכְתֵּ֤ךְ אַֽחֲרַי֙ בַּמִּדְבָּ֔ר בְּאֶ֖רֶץ לֹ֥א זְרוּעָֽה׃ (ירמיה ב:ב) יׄוֹׄצְאֵי חִפָּזוֹן סִׄפְּׄקָם מָזוֹן לְשׂוֹבַע וְלֹא לְרָזוֹן׃ קָדוֹשׁ	Keeping this, the Only One saw it as a trait of renown. “Let Me repay the youthful affection and kindness You’ve shown. Meander after Me in the desert, in the land unsown!” (Jeremiah 2:2) Going out in speed, You provided feed, for satiety, not need; holy!
מְקוֹם צִפְעוֹנִים נָחָשׁ שָׂרָף וְעַקְרָב נָסְעוּ קְדוֹשִׁים לַשֶּֽׁמֶשׁ וְשָׁרָב שָׂב וְעוֹלֵל וּמִקְנֶה רָב׃ יׄוֹׄצְאֵי חִפָּזוֹן סִׄפְּׄקָם מָזוֹן לְשׂוֹבַע וְלֹא לְרָזוֹן׃ קָדוֹשׁ	Nests of vipers, cobra and scorpion and snake, Over them the holy passed, while the hot sun did bake; Puerile and elderly, and much cattle in their wake. Going out in speed, You provided feed, for satiety, not need; holy!
עֲדָרִים הִשְׂכִּֽילוּ מַדָּע לְהַחֲכִּימָם פִּסַּת מִשְׁאָרוֹת נָשְׂאוּ בְּהַשְׁכִּימָם צְרֻרֹ֥ת בְּשִׂמְלֹתָ֖ם עַל־שִׁכְמָֽם׃ יׄוֹׄצְאֵי חִפָּזוֹן סִׄפְּׄקָם מָזוֹן לְשׂוֹבַע וְלֹא לְרָזוֹן׃ קָדוֹשׁ	Quick-wittedly, the flocks had knowledge to gain, Rising still were the pieces they took from the grain, Shoulder-borne, tied up in their cloaks^[24] Exodus 12:34 like a chain. Going out in speed, You provided feed, for satiety, not need; holy!
קִטּוּף הָעִסָּה בַּחֲרָרָה קְמוּצָה רְצוּפָה בְּרָאשֵׁיהֶם שֶׁלֹּא חֻמָּצָה שֶֽׁמֶשׁ שֶׁזָפַתָּהּ וַאֲכָלֽוּהָ מַצָּה׃ יׄוֹׄצְאֵי חִפָּזוֹן סִׄפְּׄקָם מָזוֹן לְשׂוֹבַע וְלֹא לְרָזוֹן׃ קָדוֹשׁ	Taking bits of dough, unleavened cakes they made, Vigorously pressed on their heads; whereby fermenting be stayed, Exsiccated by yonder sun, on zyme-free bread they buffeted! Going out in speed, You provided feed, for satiety, not need; holy!
תּוּפִינֵי שִׁשִּׁים וְאַחַת בְּמִשְׁטָר טָׄעֲמוּ וְׄאָרְחוּ בְּׄשִׁיּוּר הַמְנֻטָּר עַׄד לֶֽׄחֶם מִׄשָּׁמַֽיִם הֻמְטָר׃ יׄוֹׄצְאֵי חִפָּזוֹן סִׄפְּׄקָם מָזוֹן לְשׂוֹבַע וְלֹא לְרָזוֹן׃ קָדוֹשׁ	Sixty-one baked meals^[25] To cover from the exodus to the sixteenth of Iyyar, when the manna began to fall ahead of time they prepared, Breaking off nuggets from which they ate, kept, and shared, In the end, lofty bread soared down on which they fared. Going out in speed, You provided feed, for satiety, not need; holy!
רהיט	Rahit^[26] Note that unlike the rest of this cycle, this rahit was written by Yannai. It is one of two portions of the Shabbat haGadol liturgical cycle which have, in Ashkenazi practice, been appended to the end of the Seder night. This translation was originally published as part of my haggadah last year.
וּבְכֵן וַיְהִ֣י ׀ בַּחֲצִ֣י הַלַּ֗יְלָה (שמות יב:כט) —	And thus… it was in the middle of the night. (Exodus 12:29)
אָז רוֹב נִסִּים הִפְלֵֽאתָ בַּלַּֽיְלָה בְּרֹאשׁ אַשְׁמֽוֹרֶת זֶה הַלַּֽיְלָה גֵר צֶֽדֶק נִצַּחְתּוֹ כְּנֶחֱלַק לוֹ לַֽיְלָה וַיְהִ֣י ׀ בַּחֲצִ֣י הַלַּ֗יְלָה	Most wondrous miracles You did at night. At first watch, this very night. You made the righteous convert^[27] Abraham. Find Genesis 15 and the “covenant between the pieces.” victorious night. when it was divided for him at And it was in the middle of the night.
דַּנְתָּ מֶֽלֶךְ גְּרָר בַּחֲלוֹם הַלַּֽיְלָה הִפְחַֽדְתָּ אֲרַמִי בְּאֶֽמֶשׁ לַֽיְלָה וַיָּֽשַׂר יִשְׂרָאֵל לְמַלְאָךְ וַיוּכַל לוֹ לַֽיְלָה וַיְהִ֣י ׀ בַּחֲצִ֣י הַלַּ֗יְלָה	You judged Gerar’s king^[28] Abimelekh. Find Genesis 20:3 in dream of night. You frightened the Aramean^[29] Laban. Find Genesis 31:24 in dark night. Israel wrestled^[30] Find Genesis 32:25–31 and withstood an angel at night. And it was in the middle of the night.
זֶֽרַע בְּכוֹרֵי פַתְרוֹס מָחַֽצְתָּ בַּחֲצִי הַלַּֽיְלָה חֵילָם לֹא־מָצְאוּ בְּקוּמָם בַּלַּֽיְלָה טִיסַת נְגִיד חֲרֹֽשֶׁת סִלִֽיתָ בְּכוֹכְבֵי לַֽיְלָה וַיְהִ֣י ׀ בַּחֲצִ֣י הַלַּ֗יְלָה	The firstborn seed of Upper Egypt You crushed at midnight. Not finding their wealth when they rose at night. The attack of Ḥaróshet’s leader^[31] Sisera. Find Judges 5:20. You swept by stars of night. And it was in the middle of the night.
יָֽעַץ מְחָרֵף לְנוֹפֵף אִוּוּי הוֹבַֽשְׁתָּ פְגָרָיו בַּלַּֽיְלָה כָּרַע בֵּל וּמַצָבוֹ בְּאִישׁוֹן לַֽיְלָה לְאִישׁ חֲמוּדוֹת נִגְלָה רָז חֲזוֹת לַֽיְלָה וַיְהִ֣י ׀ בַּחֲצִ֣י הַלַּ֗יְלָה	The blasphemer^[32] Sennacherib. Find Kings 2:19:35. planned to wave the desired; You dressed him in corpses at night. Bel and his pedestal were bent in pitch night. The delightful man^[33] Referring to Daniel. Find Daniel 7 for his night vision, and Daniel 10 for his moniker “delightful man.” was shown secret visions of night. And it was in the middle of the night.
מִשְׁתַּכֵּר בִּכְלֵי קֹֽדֶשׁ נֶהֱרַג בּוֹ בַּלַּֽיְלָה נוֹשַׁע מִבּוֹר אֲרָיוֹת פּוֹתֵר בִּעֲתוּתֵי לַֽיְלָה שִׂנְאָה נָטַר אֲגָגִי וְכָתַב סְפָרִים בַּלַּֽיְלָה וַיְהִ֣י ׀ בַּחֲצִ֣י הַלַּ֗יְלָה	The drinker from holy vessels^[34] Belshazzar — find Daniel 5:30 was killed by night. The one saved from the lions’s den^[35] Daniel again. The lion’s den is in Daniel 6. He interprets nightmares in chapter 2. explained the mares-of-night. The Agagite^[36] Haman. Find Esther 3:1 kept hatred and wrote books by night. And it was in the middle of the night.
עוֹרַרְתָּ נִצְחֲךָ עָלָיו בְּנֶֽדֶד שְׁנַת לַֽיְלָה פּוּרָה תִדְרוֹךְ לשֹׁמֵר֙ מַה־מִּלַּ֔יְלָה (ישעיה כא:יא) צָרַח כַּשׁוֹמֵר וְשָׂח אָתָ֥ה בֹ֖קֶר וְגַם־לָ֑יְלָה (ישעיה כא:יב) וַיְהִ֣י ׀ בַּחֲצִ֣י הַלַּ֗יְלָה	You roused victory on him^[37] Of Aḥashverosh. Find Esther 6:1 by disturbing sleep at night. You will stomp the press for the “watchman, what of night?” (Isaiah 21:11) Yelling like a guard, saying, “morning has come, and also night!” (Isaiah 21:12) And it was in the middle of the night.
קָרֵב יוֹם אֲשֶׁר הוּא לֹא־יוֹם וְלֹא־לַֽיְלָה רָם הוֹדַע כִּי־לְךָ הַיוֹם אַף־לְךָ הַלַּֽיְלָה שׁוֹמְרִים הַפְקֵד לְעִירְךָ כׇּל־הַיוֹם וְכׇל־הַלַּֽיְלָה תָּאִיר כְּאוֹר יוֹם חֶשְׁכַּת לַֽיְלָה וַיְהִ֣י ׀ בַּחֲצִ֣י הַלַּ֗יְלָה	Bring close the day neither day nor night!^[38] Zechariah 14:7 High One, show that Yours is both day and night! Appoint guards for Your city all day and all night! Illuminate like daylight the darkness of night! And it was in the middle of the night.
רשות	Reshut^[39] Another reshut, this one asking permission to insert the seder (which follows immediately afterward).
וּבְכֵן… כׇּל־מַחְמֶ֖צֶת לֹ֣א תֹאכֵ֑לוּ (שמות יב:כ)	And thus — all leaven do not eat. (Exodus 12:20)
אָבֹא בְחִיל לְהִתְיַצְּבָה בְּמַעֲמַד פְּנֵי תֵבָה גַּשְׁתִּי לְרוֹמֵם וּלְשַׂגְּבָה מֵרְשׁוּת דָּגוּל מֵרְבָבָה׃	Anxiously I come to stand Before the holy ark at my post, as planned Getting close, to cheer and declare grand By permission of the Deity bannered over myriads grand.
הִלּוּל קוֹנִי אַקְשִֽׁיבָה וּבְחֵֽקֶר דָּתוֹ אֶתְיַשְּׁבָה זֹאת לָדַֽעַת אֲחַשְּׁבָה מִטַּֽעַם חַכְמֵי יְשִׁיבָה׃	Exultation of my Acquirer, I should make heard; While I focus on investigating Their lawful word, Zealously I plan, to knowledge spurred; By interpretation of the honored sages of the seated herd.
טוֹעֵן עוֹלָם אַמְלִֽיכָה יְהָבִי עָלָיו אַשְׁלִֽיכָה כְּרָשׁ לְפָנָיו אֶתְהַלְּכָה לִפְתֹּֽחַ בִּדְבַר הֲלָכָה׃	To enthrone the Upholder of existence, Jettisoning upon Them my burdensome resistance, Contritely before Them I will walk a distance, Let me open in halakhic talk with consistence.
מִלַּת פִּי גְּדוּשָׁה נֹצֵר חֶֽסֶד אַקְדִּֽישָׁה סַלְסֵל בְּדֵעָה חֲדָשָׁה מֵרְשׁוּת עֵדָה הַקְּדוֹשָׁה׃	My mouth’s words are overflowing; Now let me sanctify the Kind and Easygoing; Sonorously renewing knowing, By permission of the order, holiness showing.
פְּנֵי יְשָׁרִים דּוֹבֵר צִחֲצֽוּחַ אֲמָרִים אֲגַבֵּר קִדַֽמְתִּי לִטֹּל בְּסֵֽבֶר רְשׁוּת מֵרַב וְחָבֵר׃	Present before the Speaker Upright Championing words of pure light, Quickly, let me ask — I’ll be polite — Rabbi and comrade, permit this rite!
שַׁדַּי חֵילִי תְאַמֵּץ תַּעְדִּיף קָט וְקֹֽמֶץ לְבָאֵר בְּלִי שֶֽׁמֶץ הִלְכוֹת בִּעוּר חָמֵץ׃	Shore up my strength, Surveyor in heaven, That You favor my little handful, my steaven, To clarify without fault the laws of removing leaven.
סדר	Seder^[40] The seder, or azharah, is a poetic halakhic discourse on the laws of Pesaḥ. The first half, an alphabetical acrostic, discusses the laws of searching for and disposing of leaven. The second half, a name-acrostic, discusses the laws of the seder night itself. As a halakhic discourse, it features a lot of Aramaic terminology, marked here in red. Because the point of the seder is the context rather than the poetic form, the translation does not preserve the rhyme scheme. However, the acrostic is preserved in order to help with following along.
אֱלֹהֵי הָרוּחוֹת לְכׇל־בָּשָׂר חֹק לְעַמּוֹ מָסָר וְהִזְהִירָם בִּכְתָב מוּסָר לִבְדֹּק חָמֵץ אוֹר לְאַרְבָּעָה עָשָׂר׃	As the God of the spirits of all flesh delivered a law to Their people, warning them in written rebuke to search for leaven on the evening of the fourteenth,
בְּשָׁעָה שֶׁאֵין בְּנֵי־אָדָם מְצוּיִים בְּשֽׁוּקָא אוֹר הַנֵּר יָפֶה לִבְדִיקָה אֵין בּוֹדְקִין לֹא־לְאוֹר הַחַמָּה וְלֹא־לְאוֹר הַלְּבָנָה וְלֹא־לְאוֹר הָאֲבוּקָה וְצָרִיךְ לְבָרֵךְ עַל־בִּעוּר חָמֵץ כְּחֻקָּה׃	by the time that people are no longer found in the market. Candlelight is best for searching — one may not search by sunlight or moonlight or torchlight^[41] Pesaḥim 2a:1 — and one must bless “on the removal of leaven” per the law.^[42] Pesaḥim 7a:16
גָּמַר מְנַטְּרֵהּ עַד־דְּבַתְרָא וּמִיָּד צָרִיךְ לְבַטֵּל הַשְּׁאָר בַּאֲמִירָה וְלֵימָא הָכִי כׇּל־חֲמִירָא דְּאִכָּא בַּהֲדָא דִירָה דְּלָא־חֲמִתֵּהּ וּדְלָא־בִעַרְתֵּהּ לִבָּטֵל וְלֶהֱוֵי כְּעַפְרָא׃	Guard it carefully until the next day, then immediately nullify the remainder with speech.^[43] Pesaḥim 6b:12 One should say thus: “All leaven that I have in my dwelling that I have not seen or removed should be nullified, made like dust.”
דְּאִי מִשְׁתַּכַּח לְאַחַר אוֹתָהּ שָׁעָה אֵינוֹ חַיָּב בְּבַל־יֵרָאֶה וּבְבַל־יִמָּצֵא לְפוֹשְׁעָה וְהָרוֹצֶה אַחַר בְּדִיקָתוֹ לֶאֱכֹל חָמֵץ וּלְשׇׂבְעָה מַה שֶׁמְּשַׁיֵּר יַנִּיחֶֽנּוּ בְּצִנְעָה׃	Delayedly if it is found, one is not liable for “Let it not be seen nor found” as a sin.^[44] Pesaḥim 6b:16 One who wants, after his search, to eat leaven to satiety must put away his leftovers in in hiddenness.^[45] Pesaḥim 9b:7
הֵיכָא דְבָדַק בְּחוֹרֵי בֵיתָא וְהִנִּֽיחַ אַרְבַּע אוֹ־חָמֵשׁ רִפְתָּא וְאַשְׁכַּח דְּחָדָא מִנַּֽיְהוּ פַּחֲתָא לִבְדֹּק מֵרֵישָׁא שֶׁמָּא חוּלְדָא לְקָחַתָּהּ׃	Even if he examined all the nooks of the house, leaving four or five loaves, if he finds that one of them is missing he must search again because a weasel might have taken it.^[46] Pesaḥim 9b:8
וְכֵן תָּנוּ רַבָּנָן בְּפִרְקִין דְּחוֹרֵי בֵיתָא וּנְקִיקִין עִלָּאֵי וְתַתָּאֵי אֵינָן נִבְדָּקִין וְאֶמְצָעִים זְקוּקִין׃	While our rabbis taught in their chapters that the nooks and crannies of a house, upper and lower ones are not searched, but the middle ones are liable.^[47] Pesaḥim 8a:9
זִהֲרוּ גַּג הַיָּצִֽיעַ וְגַג מִגְדָּלִין וְרֶֽפֶת בָּקָר וּמַתְבֵּן וְלוּלִין וְאוֹצְרוֹת יַֽיִן וְשֶֽׁמֶן הַנְּעוּלִין לִבְדֹּק חָמֵץ בְּלִי־עוֹלִין׃	Zealously they explained: the sloped-roof of a veranda or cupboard, a cowshed, a straw-barn, coops, and locked storerooms of wine and oil, do not mandate the search for leaven.^[48] Pesaḥim 8a:6
חֹר שֶׁבֵּין אָדָם לַחֲבֵרוֹ זֶה וְזֶה בּוֹדֵק עַד־שֶׁמַּגִֽיעַ וּמְבַטֵּל שְׁאָרוֹ וְכֵן בֵּין יְהוּדִי וְגוֹי חַיָּב לְבַעֲרוֹ פְּלֵימוֹ מֵקַל שֶׁמָּא יֹאמַר הַגּוֹי כְּשָׁפוֹ וַחֲבָרוֹ׃	Hole in the wall between two people, both of them must check as far as they can reach and nullify the rest.^[49] Pesaḥim 8a:7 But if between a Jew and a gentile^[50] Many texts here read וְעוֹבֵד כּוֹכָבִים “and a star-worshipper,” a medieval censorship. he must remove it. Palemo exempts him,^[51] Pesaḥim 8b:2 lest the gentile^[52] Many texts here read הָעוֹבֵד כּוֹכָבִים “the star-worshipper,” a medieval censorship. say “He is a sorcerer and a mage!”
טָעֲנוּ הַמְפָרֵשׁ וְהַיּוֹצֵא בִשְׁיָרָא וְאֵין דַּעְתּוֹ קֹֽדֶם פֶּֽסַח לְחָזְרָה תּוֹךְ שְׁלֹשִׁים יוֹם בָּעֵי לְבָעֵר חֲמִירָא לִפְנֵי שְׁלֹשִׁים יוֹם אֵין זָקוּק לְבַעֲרָה׃	Taught they: one who embarks or goes out in a caravan, not intending to return before Pesaḥ, if it is less than thirty days before, he is required to remove leaven; before thirty days he is not required to remove it.^[53] Pesaḥim 6a:13
יִשְׂרָאֵל דְּחָמֵץ אִתְפַּקֵּד לֵיהּ וְלֵיתֵהּ לְמָרֵהּ לְמִשְׁקְלֵהּ נַטְרֵהּ עַד־אַרְבַּע דְּחָזֵי לְאׇכְלֵיהּ שְׁלִים אַרְבַּע וְלָא־אָתָא לְנׇכְרִי מְזַבִּין לֵיהּ׃	In the case of a Jew with whom leaven is deposited and the owner is not there to take it, he can keep it until the fourth hour, as long as it can be eaten; after the fourth hour if he has not arrived it is sold to a non-Jew.^[54] Pesaḥim 13a:11
כְּשֶׁנָפְלָה מַפֹּֽלֶת עַל־חָמֵץ בְּעַרְבֵי פְסָחִים וְכֶֽלֶב אֵין יָכוֹל לְחַפֵּשׂ אַחֲרָיו בְּטוּחִים הֲרֵי הוּא כִּמְבֹעָר לְרֵעִים פִּקְחִים וְכַמָּה חֲפִישַׂת הַכֶּֽלֶב שְׁלֹשָׁה טְפָחִים׃	Catastrophe struck regarding leaven on the eve of Pesaḥ? If a dog certainly cannot find it, it is as if it is removed,^[55] Pesaḥim 31b:7 according to the open-eyed fellows. And how far can a dog search? Three handbreaths.^[56] Pesaḥim 31b:8
לִמְּדוּ בֵּי מִלְחֵי וּבֵי קִירֵי נְקוּבִים וּבֵי תְמָרִים וְצִיבִים לִבְדוֹק אוֹתָם חַיָּבִים וְחָצֵר פְּטוּרָה מִפְּנֵי הָעוֹרְבִים׃	Learn what they taught: salt-houses and wax-houses are stipulated, as are date- and wood-houses, mandated to be checked;^[57] Pesaḥim 8a:14 but a courtyard is exempt on account of ravens.^[58] Pesaḥim 8a:2
מוֹצֵא חָמֵץ בַּפֶּֽסַח בְּתוֹךְ בֵּיתוֹ כּוֹפֶה עָלָיו כֶּֽלִי בְּלִי־רְאוֹתוֹ וְאִם־שֶׁל־הֶקְדֵּשׁ הוּא אֵין צָרִיךְ לְכַסּוֹתוֹ לְפִי שֶׁבְּדֵלִין מֵאוֹתוֹ׃	Mid-Pesaḥ, if one finds leaven in his house, he covers it with a vessel so it cannot be seen. But if it is consecrated he does not need to cover it, because people keep away from it.^[59] Pesaḥim 6a:11
נָפֵי וּפַתִּילֵי וְיוֹרָה דְּאִשְׁתַּמֵּשׁ בְּהוּ חַמִּין חֲמִירָא צָרִיךְ לְגַעֲלִֽינְהוּ וְיַנִּֽיחַ בְּגוֹ רַבָּא זְעֵרָא וּלְרַבָּא לֶעֱבַד גְּדַנְפָא וּלְרַתְחֵיהּ בְּנוּרָא׃	Now^[60] Here the second section of the poem begins, on the process of kashering dishes. This section, unlike the last, cites multiple passages not from Tractate Pesaḥim — some from the laws of boiling gentile-purchased dishes, and some from the Gaonic literature. sieves and metal bars and a kettle in which hot leavened dishes are cooked must be boiled;^[61] Avodah Zarah 75b:6 set a smaller one in a larger one;^[62] Avodah Zarah 76a:17 for a larger one, make a rim and boil within over fire.^[63] Avodah Zarah 76b:1
סַכִּינֵי דְּאִשְׁתַּמֵּשׁ בְּהוּ חֲמִירָא לַאֲרוּחִין אִם־אֶפְשַׁר לַעֲשׂוֹתָן חֲדָשִׁים הֵם מְשֻׁבָּחִין וְאִי לָא־מַגְעִילָן בְּרוֹתְחִין וּבִכְלִי רִאשׁוֹן הֵם מְצוּחֲצָחִין וְעֵץ פָּרוּר מַגְעִילָן בְּרוֹתְחִין׃	Say knives were used for hot leaven at meals. If it is possible to get new ones this is best, but if not, boil them in hot water, and in one vessel they are cleansed;^[64] Pesaḥim 30b:5 wooden spoons are stirred in boiling water.^[65] Pesaḥim 30b:6
עִנְּדוּ אַגָּנֵי וּקְצִיעֵי דְקוּנְיָא וּפַחֲרָא אַף־עַל־גַּב דְּמַפְלִיט לְהוּ שַׁפִּיר לְאִשְׁתַּמּוּשֵׁי בְהוּ אֲסִירָא וְאַף־עַל־גַּב דִּרְוִיחָן וְאִכָּא לְמֵימָר דְּשַׁלִּיט בְּהוּ אַוִּירָא אֲפִֽילוּ הָכִי קַיְמָא אִסּוּרָא׃	Onward they discoursed: basins and glazed containers and ceramic, even if they can be boiled well, using them is forbidden,^[66] Pesaḥim 30b:7 and even if they are spacious and one can say the air dominates, them, even so, the prohibition stands.^[67] Pesaḥim 30b:11
פְּחַר קְדֵרוֹת אֵין צָרִיךְ לְפַלְחָא אֲבָל מַשְׁהֵי־לֵהּ עַד־בָּתַר פִּסְחָא וּקְעָרוֹת מֻתָּרוֹת כִּי שָׁקִיל מִדּוּדָא עֲלַֽיְהוּ לְאַנָּֽחָא וּבוּרְמֵי דִּגְלָלָא שַׁרְיָן בַּהֲדָחָה׃	Pots of ceramic do not need to be broken, but set them aside until after Pesaḥ.^[68] Pesaḥim 30a:5 And plates are permitted if water is poured from a pot over them,^[69] Halakhot Gedolot 11:19 while stoneware is permitted through hot-rinsing.^[70] Halakhot Gedolot 11:17
צָעֵי דְמַשְׁהֵי בְּהוּ חֲמִירָא בִּשְׁאָר יוֹמֵי כְּבֵית שְׂאוֹר שֶׁחִמּוּצוֹ קָשֶׁה דָּמֵי וְאִי אַקְרָאֵי אוֹתִיבֵיהּ וְלֹא־אִשְׁתָּהֵי עִמֵּהּ לְאִשְׁתַּמּוּשֵׁי בְהוּ שַׁפִּיר דָּמֵי׃	China with which leaven is used every day is like the sourdough container itself, whose fermenting is pungent.^[71] Pesaḥim 30b:10–11 But if it touches it, then is removed, and is not kept there, it is appropriate to use it.^[72] Halakhot Gedolot 11:15
קִטּוּף בְּיַֽיִן וְשֶֽׁמֶן עֲבִידִין מִלְּמֵילַשׁ בְּהוּ לֵילֵי קַמָּאֵי קַפְּדִין וְאַמְהָן דְּלָא־טְבִילָן וְעַבְדִּין דְלָא־לְמֵילַשׁ בְּהוּ הוּא הַדִּין׃	Quite alright to smear it^[73] The matzo dough. Here the poem transitions to its third section, on the process of preparing matzo. with wine or oil,^[74] Pesaḥim 36a:9 however take care not to knead with it for the first nights.^[75] Pesaḥim 36a:10 Maids and slaves not yet immersed may not knead it, that is the law.^[76] Halakhot Gedolot 11:7
רְקִיקֵי מַצּוֹת עוֹשִׂין זֵֽכֶר לְעִגּוּן וְלִשְׁמָן צָרִיךְ לְשׇׁמְרָן מֵחִמּוּץ כְּהָגוּן וְחֵרֵשׁ שׁוֹטֶה וְקָטָן אֵין לָשִׁין דִּלְמָא יִשְׁגּוּן אַף־עַל־גַּב דְאַפְיֵהּ יִשְׂרָאֵל בַּר־דֵּעָה לָא־יְנַהֲגוּן׃	Remembering the binding, matzo is made thin,^[77] Pesaḥim 37a:10 and for their sake must be guarded from fermentation,^[78] Pesaḥim 38b:1 as is appropriate. And the deaf-mute and mentally-deficient and minor do not knead, lest they err; even if a knowledgeable Jew bakes it they may not do so.^[79] Halakhot Gedolot 11:7
שָׁנוּ שֶׁאֵין לָשִׁין בְּבַת אַחַת לְמַֽעְלָה מֵחֲמֵֽשֶׁת רְבָעִים קֶֽמַח וְכֵן לְחַלָּה וְהֵן בֵּיצִים כְּמִנְיַן חַלָּה וְהָעֹֽמֶר מוּכַח לָהּ וְהָאִשָּׁה לֹא־תָלוּשׁ אֶֽלָּא בְּמַֽיִם שֶׁלָּֽנוּ הַלַּֽיְלָה׃	Shouted they: never knead at once more than five-fourths^[80] Of a qav, leading to around 1.7 kg. of flour,^[81] Halakhot Gedolot 11:7 so too with ḥallah partitioning.^[82] M. Ḥallah 2:6 That is eggs per the count of “ḥallah,”^[83] The gematria of the word “ḥallah” is 43. According to Midrash Tanḥuma, Koraḥ 12:1, as cited in Halakhot Gedolot 11:7, 43.2 eggs is the number of eggs that qualifies dough for the ḥallah partitioning. as the ‘omer demonstrates.^[84] The ‘omer is a tenth of an ephah, and an ephah is 3 seah, which is 18 qav, which is 72 log, which is 432 eggs. This means that the ‘omer is 43.2 eggs. And a woman may only knead with water that was left overnight.^[85] Pesaḥim 42a:8
תְּמִימִים שָׁנוּ בְּמִשְׁנָה הַמְהֻלָּלָה מֵי תַּשְׁמִישׁוֹ שֶׁל־נַחְתּוֹם יִשָּׁפֵֽכוּ מִפְּנֵי שֶׁמַּחֲמִיצִין סֶֽלָה וְאַמְרִינָן שָׁדֵי לְהוּ בְּמָקוֹם מוּדְרָן דְּלָא־לֵיתֵי בְּהוּ לִידֵי תַקָּלָה תַּמּוּ הִלְכוֹת בִּעוּר וְהַגְעָלָה׃	The pure ones taught in the praiseworthy Mishnah: water used by a professional baker is poured out because it always causes fermentation.^[86] Mishnah Pesaḥim 2:8 And we taught: it ought to be spilled in an inclined place, so that none come to harm by it.^[87] Pesaḥim 42a:6 Finished are the laws of removal and boiling!^[88] And thus, the first acrostic is concluded. The second half of the poem focuses on the Seder night itself.
יַֽיִן֮ כִּ֤י יִתְאַ֫דָּ֥ם לְמִצְוָה הוּא מֻקְדָּם לָצֵאת בּוֹ חוֹבַת יְדֵי אָדָם אִם־אַֽיִן קוֹנְדִיטוֹן וּמְבֻשָּׁל נֶגְדָּם׃	Juicy red wine^[89] Proverbs 23:31, where it is used in quiet a negative context, despite its positive use here. is preferable for the commandment to fulfill a person’s requirement, but if not, conditum^[90] Yerushalmi Pesaḥim 10:1:11 says that conditum fulfills the obligation for wine at the seder night. What’s conditum? A variety of spiced and sweetened white wine that was beloved in ancient Rome. The Apicius, one of the best preserved Roman-era cookbooks, has a recipe. The Tasting History Youtube channel provides a translation here, also including a thankfully scaled-down version in case you aren’t making enough for an entire villa. I tried making conditum last year and it was surprisingly good! A very nice after-dinner apertif! If you do it yourself, definitely use long pepper — it adds a slight fruitiness that regular black pepper doesn’t have. And get good wildflower honey, something local. I’m not sure what the bay leaves did — maybe spikenard would have added more. I think it might work as a vermouth substitute in a mixed drink. Here’s a picture. and cooked wine in its place.
וְאַרְבַּע כּוֹסוֹת הַלָּֽלוּ צָרִיךְ שֶׁיְּהֵא בָהֵן כְּדֵי רְבִיעִית בְּלִי־יָקֵֽלוּ אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים אֵֽלּוּ כָּאֵֽלּוּ וּמְחַלְּקִין לְתִינוֹקוֹת קְלָיוֹת וֶאֱגוֹזִין כְּדֵי שֶׁיִּשְׁאָֽלוּ׃	One quarter,^[91] Of a log, around 75 mL. Pesaḥim 108b:5 no less, must be in each of these four cups — the same for men and women alike.^[92] Pesaḥim 108a:14 And apportion to children roast-grain and nuts so that they ask.^[93] Pesaḥim 109a:1
סָֽחוּ שֶׁהַנָּשִׁים צְרִיכוֹת לְאַמְּצָה בְּכׇל־מִילֵי דְפִסְחָא בְּלִי־שִׁמְצָה אַף־עַל־גַּב דְמִצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָא בָּם לֹא־נִמְצָא שֶׁכׇּל־שֶׁיֶּשְׁנוֹ בְּבַל־תֹּאכַל חָמֵץ יֶשְׁנוֹ בְּקוּם אֱכֹל מַצָּה׃	Scrupulously, they said, must women keep all matters of Pesaḥ without err, although they do not keep a time-bound commandment, for anyone subject to “Do not eat leaven” is subject to “Eat matzo.”^[94] Pesaḥim 43b:2
פֵּרְשׁוּ בְשָׂפָה נְדִיבָה מַצָּה וְיַֽיִן צָרִיךְ הֲסֵבָּה מָרוֹר אֵין בּוֹ כֵּן חוֹבָה וּמִבָּעֵי לֵיהּ לְכַסְכּוּסֵי טוּבָא׃	Explaining in beautiful language, they said: matzo and wine require reclining, the bitter herb does not,^[95] Pesaḥim 108a:6 as it requires thorough mastication.^[96] Pesaḥim 115b:6
הֲסֵבַּת יָמִין הֲסֵבָּהּ אֵינָהּ וְלֹא־עוֹד אֶֽלָּא שֶׁמָּא יַקְדִים קָנֶה לְוֵֽשֶׁט וְיָבֹא לִידֵי סַכָּנָה פְּרַקְדָּן לָא־מִן־חוּשְׁבָּנָא וְאִשָּׁה אֵינָהּ צְרִיכָה וְאִם־חֲשׁוּבָה הִיא נְדוֹנָה׃	Falling on the right side is not reclining, and what’s more, the windpipe could precede the esophagus and cause danger. Lying supine is not acceptable.^[97] Pesaḥim 108a:9 And a woman does not need to, but if she is important then she ought to.^[98] Pesaḥim 108a:10. The Rema, in his mapah on the Shulḥan Arukh, Oraḥ Ḥayyim 472:4, says that all women are important.
קַמֵּי אָב מֵיסַב הַבֵּן בְּדִיצָה תַּלְמִיד בִּפְנֵי רַבּוֹ אֵינוֹ רָאוּי לְפָרְצָה אֲבָל בְּשׁוּלְיָא דְנַגְרֵי צָרִיךְ לְהָסֵב בִּמְרוּצָה וְהַשַּׁמָּשׁ שֶׁאָכַל כְּזַֽיִת מַצָּה כְּשֶׁהוּא מֵסֵב יָצָא׃	Serenely a son reclines in his father’s presence;^[99] Pesaḥim 108a:10 a student should not be disrespectful before his teacher,^[100] Pesaḥim 108a:11 but a craftsman’s apprentice certainly must recline.^[101] Pesaḥim 108a:12 And a waiter who ate an olive’s bulk of matzo while reclining has fulfilled his obligation.^[102] Pesaḥim 108a:13
טָעֲנוּ לַחֲטֹף מַצָּה בְּלֵילֵי פְסָחִים כְּדֵי שֶׁלֹּא־יִישְׁנוּ הַפְּרָחִים וְחַיָּבִין בְּרֶֽגֶל לִהְיוֹת שְׂמֵחִים בַּמִּקְדָּשׁ בְּבָשָׂר וְהַשְׁתָּא בְּיֵין רִקּוּחִים׃	Advocated they: grab the matzo on the Pesaḥ nights so that the blossoming flowers should not sleep.^[103] Pesaḥim 109a:1 And we are required on the pilgrimage to be happy^[104] Pesaḥim 109a:3 — in the Temple with meat, and nowadays with spiced wine.^[105] Pesaḥim 109a:5
נָשִׁים חַיָּבוֹת לִשְׂמֹֽחַ וּלְהַרְנִין בְּבָבֶל בְּבִגְדֵי צִּבְעוֹנִין בְּאֶֽרֶץ יִשְׂרָאֵל בְּבִגְדֵי פִשְׁתָּן הַמְלֻבָּנִין וְהָאֲנָשִׁים בְּיַֽיִן מִתְעַדְּנִין׃	Mandated are women to rejoice and cheer, in Babylon with colorful clothing, in the land of Israel with pressed white linen,^[106] Pesaḥim 109a:4 while men enjoy themselves with wine.
בְּעֶֽרֶב הַפֶּֽסַח סָמוּךְ לְמִנְחַת רִאשׁוֹן לֹא־יֹאכַל אָדָם עַד־הָאִישׁוֹן וּבְבֹאוֹ מִבֵּית רַחֲשׁוֹן מוֹזְגִין־לוֹ כּוֹס רִאשׁוֹן׃	Upon the eve of Pesaḥ, from around the time of the first afternoon service, one may not eat until the exact time.^[107] Pesaḥim 99b:4 And upon coming from the house of whispered prayers, they pour him the first cup.^[108] Pesaḥim 114a:4
רִאשׁוֹן מְבָרֵךְ עַל־הַיַּֽיִן וְאַחַר־כָּךְ קִדּוּשׁ וּזְמָן וְאֵינוֹ אוֹמֵר נֵס עֲדַיִן שֶׁצָרִיךְ לְאׇמְרוֹ בָּאֲגָדָה וְרָאוּי לְכׇפְלוֹ אַֽיִן וְשָׁתֵי וּמָשֵׁי יָדֵיהּ וּמְבָרֵךְ עַל־נְטִילַת יָדָֽיִם׃	Entering with blessing over the wine, after that the sanctification^[109] Pesaḥim 114a:6 and the time-blessing,^[110] Pesaḥim 103a:4 but he does not speak of miracles yet, for it must be mentioned in the Haggadah and it is unbefitting to repeat it.^[111] Found in Seder Rav Amram’s order of Pesaḥ, page 1 of the 1865 Warsaw printing. And he drinks and washes his hands and blesses^[112] Many texts read וְאֵינוֹ מְבָרֵךְ ”but does not bless” here, to reflect the modern Ashkenazi practice whereein no blessing is said on washing before karpas. Bonfils clearly did say a blessing there, as do most Sephardim to this day. “on the raising of hands.”
שָׁקִיל גַּרְגִּירָא אוֹ־כַרְפְּסָא אוֹ־כֻסְבַּרְתָּא אוֹ־חַמָא וְיִטְבֹּל בַּחֲרֹֽסֶת וִיבָרֵךְ בּוֹרֵא פְּרִי הָאֲדָמָה וְכַד־אָכִיל יֶחֱצֶה אַחַת מִשָּׁלֹשׁ מַצּוֹת וְאֵין בְּרָכָה עִמָּהּ מַחֲצָה בִקְעָרָה וּמַחֲצָה בְשֻׁלְחָן לְהָשִׂימָה׃	Let him take arugula or celery or cilantro or lettuce,^[113] As listed in Seder Rav Amram’s order of Pesaḥ, page 11 of the 1865 Warsaw printing and dips it in the ḥaroset^[114] Nowadays most communities dip the karpas in saltwater or vinegar. However, in many communities the traditional practice was to dip in ḥaroset. and says “Creator of the fruit of the earth,” and when he has eaten, he splits one of the three matzot, without a corresponding blessing — half on the plate and half he puts on the table.^[115] The earliest source for yaḥatz that I can find is Seder Rav Amram’s order of Pesaḥ, page 11 of the 1865 Warsaw printing. That being said, it does not mandate that the pieces are set in separate locations.
מוֹשֵׁךְ מֵהַקְּעָרָה שְׁנֵי תַבְשִׁילֵי דְּאִנּוּן בִּשְׂרָא וְכַוְרָא צְלִילֵי אִי נַמֵּי גַּרְמָא וּבִשּׁוּלֵי וּמַגְבִּֽיהַּ קְעָרָה וְלֵימָא הָא לַחְמָא עַנְיָא כֻּלֵּהּ׃	Set from the plate two cooked dishes,^[116] Pesaḥim 114a:10 such as meat and roast fish, or alternatively roast and boiled, and raise the plate and say “This is the poor-bread”^[117] This passage, the beginning of Maggid, is of uncertain origin. Guggenheimer suggests it is a descendant of something that was recited in the Temple itself. In any case, the modern form is also first found in Seder Rav Amram’s order of Pesaḥ, page 10 of the 1865 Warsaw printing. etc.
וּמוֹזְגִין־לוֹ כּוֹס שֵׁנִי מֵאַרְבַּעַת הָאֵל וְכָאן הַבֵּן מֵאָבִיו שׁוֹאֵל מַה נִּשְׁתַּנָּה מִלֵּילוֹת זֶה לֵיל וְגוֹמֵר הָאֲגָדָה עַד־גָּאַל יִשְׂרָאֵל׃	On this,^[118] i.e. upon finishing the poor-bread declaration. The classic Ashkenazi practice, also attested in Rav Saadia Gaon. Ephraim of Bonn states that since the second cup is the cup of salvation, it is inappropriate to have it on the table when discussing poverty.. Many Sephardim, following Rav Amram Gaon and Maimonides, pour the second cup before the declaration. pour him the second cup of these cups, and here the son asks his father, “What makes this night different from other nights?”^[119] Mishnah Pesaḥim 10:4 is the earliest source for the Temple-era four questions. However, in a post-Temple era roasted meat is no longer consumed as a seder ritual (and in many communities it is specifically avoided), so the currently asked questions are different. And the rest of the haggadah until “Redeemer of Israel.”^[120] The concluding blessing of the maggid. Based on Debra Reed Blank’s interpretation of גָּאַל as a nomen agentis akin to סַלָּח or גַנָּב in her essay “The Curious Theological Grammar of Ga’al Yisrael,” in The Experience of Jewish Liturgy (2011). For those who reject said interpretation this could be translated as “who redeemed.”
אַחַר דְשָׁתֵי מָשֵׁי יָדֵיהּ וּמְבָרֵךְ עַל־נְטִילַת יָדָֽיִם לְחוֹדֵהּ וְשָׁרֵי הַמּוֹצִיא עַל־הַשְּׁלֵמָה דְּעִלָּוֵי תַּרְתֵּי דִידֵהּ וְלָא־אָכִיל מִנֵּהּ אֲכַתֵּי מִדֵּי׃	Now that he has drank, he washes his hands, and blesses “on the raising of hands” alone, and from start to finish says “Who brings forth”^[121] The blessing over bread. over the upper of the two whole ones, but does not eat from it just yet.
לוֹקֵֽחַ פְּרוּסָה וּמְבָרֵךְ לֶאֱכֹל מַצָּה בְּמֶֽלֶל וּבַהֲדֵי דְהַהִיא דְהַמּוֹצִיא אוֹכֵל וְכוֹלֵל וּמְבָרֵךְ בַּחֲזֶֽרֶת לֶאֱכֹל מָרוֹר וְטוֹבֵל וּבוֹלֵל וְהָדָר אָכִיל מַצָּה וּמָרוֹר בְּלֹא־בְּרָכָה וְכוֹרְכָן בְּבַת אַחַת כְּהִלֵּל׃	Snapped pieces he takes and blesses “to eat matzo”^[122] As found in most of the earlier sources. Only since the Rambam has the modern form עַל אֲכִילָת מַצָּה “on the eating of matzo” become normalized. The same is true for “to eat bitter-herbs” in the same stanza, which in modern haggadot is עַל אֲכִילָת מָרוֹר “on the eating of bitter-herbs.” in speech, and alongside the one on which he said “Who brings forth” he eats both, and blesses on the romaine “to eat bitter-herbs” and dips it lightly,^[123] Pesaḥim 115b:2 and returns and eats matzo and bitter-herbs without a blessing and makes a unified sandwich as Hillel did.^[124] Pesaḥim 115a:5
חָלִיף לְכַמָּה בָתֵּי וְעָבִיד כִּי הַאי גַּוְנָא עַד־הָכָא וְאַחַר כָּךְ עוֹשִׂין סְעוּדָתָן כׇּל־צׇרְכָּהּ וְכַזַּֽיִת מַצָּה בָּאַחֲרוֹנָה צְרִיכִין לְכׇרְכָה וְנוֹטְלִין וְלֹא־מְבָרְכִין שֶׁמַּֽיִם אַחֲרוֹנִים חוֹבָה וְאֵין טְעוּנִין בְּרָכָה׃	Then he may go to other houses and do as such up to here.^[125] Halakhot Gedolot 11:19 And after that they do their meal as they need, and a final olive’s bulk of matzo at the end must be consumed, then wash without a blessing, for post-eating water is required but does not reqire a blessing.^[126] Ḥullin 105a:13
זוֹכֵר בַּשְּׁלִישִׁי בִּרְכַת מְזוֹנוֹ וְלִשְׁאָר הַבָּתִּים תְּחִלָּה וְטוֹעֵם הַכּוֹס עַד־מִשֶּׁלּוֹ אֵינוֹ וּבָרְבִיעִי הַלֵּל מִצְרִי לְתַנּוֹ בַּל־יִטְעֹם כְּלוּם בְּאִישׁוּנוֹ׃	Remembering at the third cup his grace after meals^[127] Pesaḥim 117b:19 — though at other houses he does not drink from the grace-cup^[128] Halakhot Gedolot 11:19 — and with the forth, he repeats the Egyptian hallel,^[129] Referring to the festival hallel, Psalms 113 to 118. “Completes” is apropos, since the first two psalms are recited at the end of maggid instead. The name is first found in an Aramaic form in Berakhot 56a:16, and used to distinguish it from the “great hallel” of Psalms 136 — see below. eating nothing else at that specific time,
קִמְעָא לִשְׁתּוֹת מַֽיִם יְכַנֵּס אִם־חוֹלֶה הוּא אוֹ־אִסְטְנֵס וּבָעֵי לְמִשְׁתֵּי חַמְרָא מִשּׁוּם אוֹנֵס לוֹמַר בַּחֲמִישִׁי הַלֵּל הַגָּדוֹל יִשְׁתַּנֵּס׃	only he can drink water. If he is sick or asthenic and is forced that he must drink wine, let him say girt with the fifth cup^[130] While not in the Vilna edition as found on Sefaria, this concept of the fifth cup said along with the great hallel is found in many manuscripts for Pesaḥim 118a. the great hallel.^[131] Psalms 136. Pesaḥim 118a:2–3
חֲסַל סִדּוּר פֶּֽסַח כְּהִלְכָתוֹ כְּכׇל־מִשְׁפָּטוֹ וְחֻקָּתוֹ כַּאֲשֶׁר זָכִֽינוּ לְסַדֵּר אוֹתוֹ כֵּן נִזְכֶּה לַעֲשׂוֹתוֹ׃	Now the Pesaḥ order is finished per its practices, per all its rulings and laws; just as we merited to order it, so too may we merit to do it!^[132] These last two stanzas, from “Now the Pesaḥ order” on, have later, in Ashkenazi practice, been taken and added to the end of the seder night itself. In that location, the phrase “just as we merited to order it, so too may we merit to do it” is interpreted as “just as we merited to do the seder, so too may we merit to do the sacrifice.” However, in context, at the end of Bonfils’ seder poem, it means something very different: “just as we merited to recite the seder poem, so too may we merit to do the seder!”
זָךְ שׁוֹכֵן מְעוֹנָה קוֹמֵם קְהַל עֲדַת מִי מָנָה בְּקָרוֹב נַהֵל נִטְעֵי כַנָּה פְּדוּיִם לְצִיּוֹן בְּרִנָּה׃	God, pure, dwelling on high, raise the community of the uncountable congregation. Speedily lead Your planted stalks, redeemed, to Zion in cheer!
סילוק	Silluq
וּבְכֵן וּלְךָ תַעֲלֶה קְדֻשָּׁה כִּי אַתָּה קְדוֹשׁ יִשְׂרָאֵל וּמוֹשִֽׁיעַ׃	And thus, to You holiness ascends, For You are the Holy One and Savior of Israel.
אֵין עֲרֹךְ אֵלֶֽיךָ לְהַגִּיד וּלְדַבֵּר חֵֽקֶר פִּלְאֵי נִסֶּֽיךָ לְהָבִין וּלְסַבֵּר מַה־יְּקָר חַסְדְּךָ מֵכִין מִצְעֲדֵי גָֽבֶר מְאֹד עָמְקוּ מַחְשְׁבוֹתֶֽיךָ נוֹתֵן תַּעֲצוּמוֹת וָעֹז לְהִתְגַּבֵּר וּבְנֵי אָדָם בְּצִלְּךָ יֶחֱסָיוּן אֶֽרֶךְ הָאֵֽבֶר הִרְבִּֽיתָ הַגּוֹי וְהִגְדַּֽלְתָּ הַשִּׂמְחָה לִבְנֵי עֵֽבֶר בִּמְשֹׁל רָשָׁע עַל־עַם דַּל לִישׁוּעָתְךָ סוֹבֵר וְנִתְאַזַּֽרְתָּ בַּחֲנִינוֹתֶֽיךָ מְפֻזָּר וּמְפֹרָד לְכַנֵּס וּלְחַבֵּר וְעוֹרַֽרְתָּ אַהֲבַת יְשֵׁנֵי חֶבְרוֹן שׁוֹכְנֵי קָֽבֶר וְדַנְתָּ דִינֵי קְנָסוֹת וַחֲבָלוֹת עַל־חוֹבְרֵי חָֽבֶר וְהִכְנַעְתָּם בְּדָם וּצְפַרְדְּעִים וְכִנִּים וְעָרֹב וָדֶֽבֶר וְשִׁבַּֽרְתָּ רָאשֵׁי תַנִּין עַל־רִיב לֹא־לוֹ מִתְעַבֵּר כִּי־לִפְנֵי כִשָּׁלוֹן גֹּֽבַהּ וְגָאוֹן לִפְנֵי שֶֽׁבֶר וּמַה־יָעֹז צִיץ הַשָּׂדֶה וְיָמָיו כְּצֵל עוֹבֵר לְגָבֹֽהַּ עַל־גָּבֹֽהַּ מְפָרֵק הָרִים וּמְשַׁבֵּר וְהוּא בַּֽעַל נְקָמוֹת אֱלֹהֵי הַמִּשְׁפָּט מֵישָׁרִים דֹּבֵר וּמַצְמִֽיחַ יֶֽשַׁע לְקֹוָיו וְעַמִּים תַּחְתֵּיהֶם יַדְבֵּר׃	None can arrange before Your to speak or to tell the magnitude of Your wondrous miracles to understand and to explain.^[133] Some texts read וּלְסַפֵּר “and to tell” How glorious is Your kindness,^[134] Find Psalms 36:8 You set firm man’s footsteps! Exceedingly deep are Your thoughts;^[135] Find Psalms 92:6 You grant might and strength to empower. And humankind in Your shadow shelters,^[136] Find Psalms 36:8 long of pinion; You increased the nation and greatened the joy for the children of Eber.^[137] The great-great-great-great-grandfather of Abraham, and possible origin of the name “Hebrew” When the wicked one ruled over the poor people awaiting Your salvation, You girded Yourself with Your graciousness upon the scattered and dispersed^[138] Find Esther 3:8 people to gather and connect them, and You aroused the love of those sleeping in Ḥebron,^[139] The patriarchs and matriarchs laying in the grave, and judged monetary and corporal judgment upon the magician-fellows, and crushed them with blood and frogs ande lice and mixture and pestilence, and shattered the heads of the crocodile^[140] Find Psalms 74:13. The crocodile represents Pharaoh — see Ezekiel 29:3. who meddled in a debate not his.^[141] Find Proverbs 26:17 For before a fall comes pride, and arrogance before shattering.^[142] Find Proverbs 16:18 How can the flower of the field,^[143] Find Psalms 103:15 whose days are a passing shadow,^[144] Find Psalms 144:4 be brazen against the Highest of the highest who breaks and shatters mountains?^[145] Find I Kings 19:11 They are the Master of vengeance, the God of justice, speaking righteousness, making salvation sprout for those hoping in Them, and subjecting peoples under them.^[146] Find Psalms 47:4
וְעָלֵֽינוּ הִפְלִיא חֲסָדָיו וְנָשָׂא נֵס וְנָקַם נִקְמָתֵֽנוּ מִכׇּל־בַּעֲלֵי אוֹנֵס וְהִכְנִיעָם בְּזַֽעַם וְצָרָה בַּחוּרֵי אָֽוֶן וְחָנֵס וּמִלּוּשׁ בָּצֵק עַד־חֻמְצָתוֹ דָּנָם בְּאוֹנִים לְהִקָּנֵס וְאֵזוֹר חֲלָצָיו חִזֵּק וְאִמֵּץ לְהִשְׁתַּנֵּס בָּקַע יָם וַיַּעֲבִירֵם וּכְנֵד נוֹזְלִים כִּנֵּס וּבְאֶֽרֶץ לֹא־זְרוּעָה אֹתָם כִּלְכֵּל וּפִרְנֵס לָכֵן לָֽנוּ לְהוֹדוֹת עַל־כׇּל־נֵס וָנֵס׃	And upon us They did wondrous mercy and raised a banner, and avenged our vengeance over all the masters of force, and subjugated in rage and stress the youths of Heliopolis and Heracleopolis,^[147] Two major cities in Egypt. In the Hebrew, these cities are called On and Ḥanes, ultimately from the the Egyptian jwnw and hnn-nswt. Note that the name On, for Heliopolis, is revocalized here (as well as in Ezekiel 30:15) as Awen, meaning “evil.” between the kneading of dough and its leavening judging them to penalize their virilities.^[148] i.e. the plague of the firstborn, which struck before the dough could rise. And the belt of Their loins They strengthened and fortified to gird, They split the sea and made them pass through, They gathered the currents up like heaps, and in an unsown land They sustained and provided for them; thus it is upon us to give thanks for each and every miracle.
לָֽמָּה פֶּֽסַח בָּא מִן־הַצֹּאן שֶׁפָּסַח וְחָמַל עַל־קְרוּאֵי צֹאן וּכְרֹעֶה מְקַבֵּץ טְלָאִים מְשָׁכָם וּגְאָלָם מִבַּעֲלֵי לָצוֹן׃	Why^[149] The centerpiece of the silluq, the following passage goes through several aspects of the seder and gives interpretations and explanations, serving almost as answers to the notoriously unanswered four questions. does the Pesaḥ-offering come from the flock? For They passed over and spared those called “the flock,” and like a shepherd gathering up lambs drew them out and redeemed them from the mocking masters.
וְלָֽמָּה לְקִיחָתוֹ קֹֽדֶם לִשְׁחִיטָתוֹ יָמִים אַרְבָּעָה וְנִתַּן לְמוּלִים וְלַעֲרֵלִים נִפְסַל בְּהִיא הַשָּׁעָה כְּדֵי שֶׁיִּהְיוּ בְּיָדָם מִצְוֺת מְצוּיוֹת לְהִשְׁתַּעֲשֵׁעָה שֶׁכְּבָר בָּא עֵת דּוֹדִים וּזְמַן שְׁבוּעָה וְהָיוּ מִתְבּוֹסְסִים בִּשְׁנֵי דָמִים שֶׁתַּצְמִֽיחַ יְשׁוּעָה׃	And why was it taken four days before it was slaughtered, and given to the circumcised but void from the uncircumcised at that time? So that they would have found in their hands commandments that may be delighting, for already the era of loving and the time of the oath has come, and they were winnowing in two bloods^[150] According to Targum Yonatan on Ezekiel 16:6, the twofold repetition of “Live in your blood” in that verse — also the source for the imagery of wallowing, and found in the Haggadah — refers to the blood of the Pesaḥ sacrifice and the circumcision. so that salvation would sprout.
וְלָֽמָּה נְתִינַת דָּמוֹ עַל־הַמַּשְׁקוֹף וּשְׁתֵּי הַמְּזוּזוֹת שֶׁהֵן שָׁלֹשׁ מִזְבְּחוֹת בִּמְקוֹם רוֹאִים אוֹתָם לַחֲזוֹת זֵֽכֶר שָׁלֹשׁ מִזְבְּחוֹת שֶׁל־אַב הֲמוֹן נִרְמָזוֹת שֶׁבְּדָן וּבֵית־אֵל וְאֵלוֹן מוֹרֶה נֶחֱרָזוֹת׃	And why was its blood placed on the lintel and the two doorposts, which are the three altars in visible places to be seen? They are an allegorical memorial of the three altars that the father of multitudes built consecutively, in Dan, Beth-el, and the terebinth of Moreh.^[151] Abraham (the father of multitudes) builds three altars in Genesis 12:7, 12:8, and 13:18. Note, though, that none of them are built in Dan — they are built at Shechem, Bethel, and Moreh. Dan, however, is mentioned later in Abraham’s story, in the battle of the nine kings, in Genesis 14:14.
וְלָֽמָּה אֲכִילַת חָמֵץ לְשֵׁשׁ שָׁעוֹת זֵֽכֶר לְחִפְּזוֹן שְׁכִינָה לְהַעֲבִיר גְּזֵרוֹת רָעוֹת מְדַלֵּג֙ עַל־הֶ֣הָרִ֔ים מְקַפֵּ֖ץ עַל־הַגְּבָעֽוֹת׃	And why may we eat leaven until the sixth hour? As a memorial of the Presence’s speed in making wicked decrees pass away — leaping over the mountains, bounding over the hills.^[152] Song of Songs 2:9
וְלָֽמָּה אֲכִילַת מַצָּה לֶֽחֶם עֹנִי שֶׁלֹּא־הִסְפִּיק בָּצֵק לְהַחֲמִיץ עַד־שֶׁגְּאָלָם מֵעֹֽנִי׃	And why do we eat matzo, the poor-bread? Because the dough did not have enough time to ferment before they were redeemed from poverty.
וְלָֽמָּה בְּמָרוֹר שֶׁתְּחִלָּתוֹ רַךְ וְסוֹפוֹ קָשֶׁה שֶׁנִּמְרְרוּ תְּחִלָּה בְּפֶה רַךְ וְלִבְסוֹף בְּעֹל קָשֶׁה׃	And why with bitter-herbs, which start soft and end hard?^[153] Referring to romaine, which is, in the wild, a biennial plant. In the first year its leaves are sweet and tender, and in the second year it grows a flower and its leaves wither and become bitter and tough. Pesaḥim 39a:10. Because they were bittered at first with a soft mouth,^[154] A pun on the rare word ferekh (rigor) in the Exodus story, found first in Sotah 11b:1. and at the end with a hard yoke.
וְלָֽמָּה טִבּוּלוֹ בַּחֲרֹֽסֶת זֵֽכֶר לְטִיט שֶׁאִשָּׁה וּבַעְלָהּ דּוֹרֶֽסֶת׃	And why are they dipped in ḥaroset? As a memorial of the mortar that husband and wife would tread.
וְלָֽמָּה תַּבְלִין בְּתוֹכוֹ מֻגְבָּלִין כְּמוֹ מַלְבֵּן זֵֽכֶר לְנִפּוּץ עַם לְקֹשֵׁשׁ קַשׁ לַתֶּֽבֶן׃	And why are spices mixed into it, kneaded up like clay? As a memorial of the people scattering to gather up stubble for straw.^[155] Find Exodus 5:12.
וְלָֽמָּה שְׁנֵי מִינֵי בָשָׂר בְּצַד עוּגָה אֶחָד זֵֽכֶר לַפֶּֽסַח וְאֶחָד זֵֽכֶר לַחֲגִיגָה׃	And why are two kinds of meat are put beside the loaf? One as a memorial of the Pesaḥ-offering, and one as a memorial of the festival-offering.
וְלָֽמָּה מַגְבִּיהִין קְעָרָה קֹֽדֶם זְמַנָּהּ כְּדֵי שֶׁיִּרְאֶה תִּינוֹק וְיִשְׁאַל מַה־נִּשְׁתַּנָּה׃	And why is the plate removed before its time? So that the child will see and ask “What makes this different?”^[156] Pesaḥim 115b:9. In many practices, the plate is removed from the table entirely before the maggid.
וְלָֽמָּה שְׁאָר יְרָקוֹת בָּאִין תְּחִלָּה לִפְטֹר חֲזֶֽרֶת שֶׁל־מִצְוָה בְּרָכָה רְאוּיָה לָהּ וְשֶׁאֵין לוֹמַר שְׁתֵּי בְרָכוֹת כְּאַחַת שְׁתִיָּה אוֹ־אֲכִילָה וְאִי־אֶפְשָׁר לֶאֱכֹל וְלִשְׁתּוֹת כְּאַחַת בְּשֶׁכְּבָר כְּרֵסוֹ מִלָּא וְכֵן בִּשְׁתֵּי מַצּוֹת פּוֹטְרִין מֵחַלָּה לְחַלָּה׃ עַל כִּי־אֵין לְשַׁנּוֹת בִּשְׁתֵּי בְרָכוֹת מְבָרֵךְ עַל־זוֹ וְעַל־זוֹ וְאֵינוֹ אוֹכֵל עַד־שֶׁיִּגְמֹר שְׁתֵּי בְרָכוֹת׃	And why do other vegetables come first? To exempt the commanded romaine from the blessing befitting it.^[157] Normally one would say “Creator of the fruit of the earth” over the bitter-herbs, so we eat the other greens earlier so that we can say only the blessing of bitter-herbs themselves on them. and since we do not say two blessings on one beverage or food, just as it is impossible to eat or drink when one has already filled his gut. Thus two matzot exempt from loaf to loaf, since we do not repeat with two blessings, we bless on this one and on that one and do not eat until we have finished both blessings.^[158] As in, we say the blessing of “who brings forth” on one and the blessing on matzo itself on the other loaf.
וְלָֽמָּה אַרְבָּעָה כּוֹסוֹת מִצְוָתָן בְּזֶה הַלַּֽיְלָה זֵֽכֶר לְאַרְבָּעָה גְּאֻלּוֹת שֶׁנִתְבַּשְּׂרוּ בָהֶם עַם סְגֻלָּה יְצִיאָה וְהַצָּלָה לְקִיחָה וּגְאֻלָּה וּלְהוֹדוֹת בָּהֶם וְלִתֵּן בָּם תְּהִלָּה לְחוֹבֵט אַרְבָּעָה כוֹסוֹת שֶׁל־יְפֵה־פִיָּה עֶגְלָה וּכְדֵי לְשַׁבֵּר אֻמּוֹת עֲמָמוֹת מְשֻׁקָּצוֹת בִּגְעִילָה בְּאַרְבָּעָה כוֹסוֹת הַכְּתוּבִים בָּם שֶׁהֵן כּוֹס הַתַּרְעֵלָה וּכְנֶגְדָּם לְהַשְׁקוֹתֵֽנוּ אַרְבָּעָה כוֹסוֹת שֶׁל־חֶמְלָה׃	And why are four cups commanded for this night? As a memorial for the four redemptions that were heralded to the treasured people — bringing and rescuing and taking and redeeming^[159] The four verbs of action in Exodus 6:7. This and the following interpretations of the four cups are found in Yerushalmi Pesaḥim 10:1:7. — and to thank with them and give with them praise to the One who struck the four cups^[160] The four repetitions of “cup” in Genesis 40:11–13 of the handsome heifer,^[161] Egypt. Find Jeremiah 46:20 and to shatter the nations, the disgusting and foul peoples^[162] This entire line, from “and to shatter” to here, is censored in many texts. In some “peoples” is replaced with ‘Amaleq. with four cups as written for them^[163] In Jeremiah 23:15, Jeremiah 51:7, Psalms 75:9, and Psalms 11:6 which are the cup of wrath, and corresponding to them to make us drink four cups of compassion.
וְלָֽמָּה מְסֻבִּין בְּמִטָּה כְבֻדָּה וּכְלוּלָה זֵֽכֶר לְחֵרוּת וְרִבּוּץ עַנְנֵי כָבוֹד בַּחֲתֻלָּה שֶׁכֵּן דֶּֽרֶךְ בְּנֵי מְלָכִים לִנְהֹג כָּבוֹד וּלְסַלְסְלָה שֶׁעִטְּרָֽנוּ קְדוֹשׁ יַעֲקֹב עֲטֶֽרֶת מְלוּכָה וּתְהִלָּה וּבֵרַר לְהוֹדִֽיעַ עַם מַרְעִיתוֹ לִהְיוֹת־לוֹ לְעַם נַחֲלָה כִּ֣י לֵ֭אלֹהִים מָֽגִנֵּי־אֶ֗רֶץ מְאֹ֣ד נַעֲלָֽה׃ (תהלים מז:י)	And why do we recline on a gloriously decorated bed? As a memorial of the freedom, and the massed clouds of glory in our enveloping. For thus is the practice of princes to go about in glory and ostentation, for Jacob’s Holy One crowned us with a crown of royalty and praise, and clearly made known that Their pastured people will be Their inheritance-people, for to God are the powers fo the world, greatly exalted. (Psalms 47:10)
נַעֲלָה בִקְדֻשָּׁתוֹ מָרוֹם וְקָדוֹשׁ כִּי־אֱלֹהִים קְדוֹשִׁים הוּא בְּכׇל־מִינֵי קְדֻשָּׁה דַרְכּוֹ בִּקְדֻשָּׁה וְהִלּוּכוֹ בִּקְדֻשָּׁה דִּבּוּרוֹ בִּקְדֻשָּׁה יְשִׁיבָתוֹ בִּקְדֻשָּׁה חֲשִׂיפַת זְרוֹעוֹ בִּקְדֻשָּׁה נָאֶה וְאַדִּיר בִּקְדֻשָּׁה׃	Exalted in holiness is the Lofty and Holy, for a holy^[164] Conjugated in the plural, as sometimes occurs due to the pluralis majestatis nature of the Hebrew word “God.” God are They in all kinds of holiness; Their way is in holiness and Their practice is in holiness; Their word is in holiness, Their seat is in holiness, Their outstretched arm is in holiness, beautiful and mighty in holiness!
הוּא קָדוֹשׁ וְעַמּוֹ קָדוֹשׁ וְכׇל־מְשָׁרְתָיו קְדוֹשִׁים אֵין כִּקְדֻשָּׁתוֹ וְאֵין דּוֹמֶה לּוֹ מְקֻדָּשׁ בִּקְרוֹבָיו וְ֝נוֹרָ֗א עַל־כׇּל־סְבִיבָֽיו וְנַ֭עֲרָץ בְּסוֹד־קְדֹשִׁ֣ים נִשְׂגָּב בְּרִבְבוֹת אֶרְאֶלִּים אֵילֵי קֹֽדֶשׁ מְשׁוֹרְרִים וּמְהַלְּלִים	They are holy and Their people is holy and all Their camps are holy; none is like Their holiness and none is akin to Them! Sanctified in those close to Them, and awesome over all surrounding Them, and terrific in the council of the holy,^[165] Find Psalms 89:8 awesome in the myriads of lion-angels, and the holy divine-angels compose song and praise,
בְּשִׁיר קֹֽדֶשׁ עִירִין וְקַדִּישִׁין רוֹעֲשִׁים וּמַקְדִּישִׁים בְּקֹֽדֶשׁ הַקֳּדָשִׁים עִתִּים חָשִׁים וְעִתִּים מְמַלְלִים וְלַבְּקָרִים מִתְחַדְּשִׁים מַקִּיפִים כֵּס הַמֶּרְכָּבָה וּקְדֻשַּׁת הַשֵּׁם מְפָרְשִׁים וְשִׁלּוּשׁ קְדֻשָּׁה לְקָדוֹשׁ וְנוֹרָא מַקְדִּישִׁים׃	in the holy song of the holy watcher-angels, thundering and sanctifying in the holy of holies, at times silent, and at times speaking, and in mornings renewed, surrounding the throne of the chariot and articulating the holiness of the Name, and sanctifying the threefold holiness of the Holy and Awesome…

Notes

Notes
1	This brief reshut is inserted into the Ashkenazi rite here to justify the practice of inserting piyyutim.
2	In the Hebrew, Patros From the Egyptian pꜣ-tꜣ-rsj (the land of the south), this term referred to Upper Egypt, the area of the Nile Valley south of the delta.
3	In the Hebrew, Pi-beset. Find Ezekiel 30:17
4	The last word ‘selah’ was originally a musical instruction, but in rabbinic interpretation it refers to eternity.
5	Meaning the Torah. Find Psalms 19:8
6	In Hebrew, Tso’an. An important city in New-Kingdom Egypt, often used as a synechdoche for the entire nation.
7	Note that in most Ashkenazi practice today this word is read עֲמָלֵק “in Amaleq,” almost certainly a censorship on behalf of a church well aware of Jewish usage of “Edom” as a euphemism. The next verse in the catena mentions Edom directly, but, of course, in modern Ashkenazi practice the catenae are skipped so the censorship is less obvious.
8	Found in Parma 3136 but not Berlin 1224.
9	Berlin 1224 includes an additional “and it is said” halfway through this verse, and continues with Isaiah 58:14.This is likely a scribal error since the next catena begins with it.
10	In modern Ashkenazi practice, as the catenae are skipped, this word is vocalized with the non-pausa form לִבְּךָ, as would be expected if it were not a direct citation of the last word of Psalms 37:4.
11	Found in Parma 3136 but not Berlin 1224.
12	In Berlin 1224 it was intended by the scribe, who seems to have begun writing on autopilot and ends up with an imaginary verse: …וביום השביעי שבתון מקרא קודש כל מלאכת עבודה לא תעשו. …and on the seventh day, a Sabbath of sabbaths, a holy occasion, all laborious work you shall not do. This is not in the Bible, which uses מלאכת עבודה to refer to work forbidden on festivals, a smaller category than work forbidden on Shabbat.
13	Abraham, who had a son at 99
14	As in, literally a tenth. The people Israel legendarily defeated seven nations in the process of conquering the land. Based on the idea that there are a total of seventy nations, Israel defeated a tenth of them.
15	Moses and Aaron, referring to the midrash on Song of Songs 4:5
16	Referring to Egypt. Find Genesis 10:14.
17	Based on a phrase from Job 30:4, this phrase has traditionally been treated as an allegorical description of court flunkeys. But mallow, or molokhiyya, is still a very popular green vegetable in Egypt, so it might be literal as well.
18	A small gift
19	Literally, Rahav — the primeval sea monster. Referring to Pharaoh, or Egypt in general. Find Isaiah 30:7 and Psalms 87:4
20	Referring to a beggar, who would have no money to offer as a gift.
21	As a metaphor. God would not be found among idols the same way a priest would not be found among corpses.
22	Find Proverbs 21:8
23	Find Psalms 34:10
24	Exodus 12:34
25	To cover from the exodus to the sixteenth of Iyyar, when the manna began to fall
26	Note that unlike the rest of this cycle, this rahit was written by Yannai. It is one of two portions of the Shabbat haGadol liturgical cycle which have, in Ashkenazi practice, been appended to the end of the Seder night. This translation was originally published as part of my haggadah last year.
27	Abraham. Find Genesis 15 and the “covenant between the pieces.”
28	Abimelekh. Find Genesis 20:3
29	Laban. Find Genesis 31:24
30	Find Genesis 32:25–31
31	Sisera. Find Judges 5:20.
32	Sennacherib. Find Kings 2:19:35.
33	Referring to Daniel. Find Daniel 7 for his night vision, and Daniel 10 for his moniker “delightful man.”
34	Belshazzar — find Daniel 5:30
35	Daniel again. The lion’s den is in Daniel 6. He interprets nightmares in chapter 2.
36	Haman. Find Esther 3:1
37	Of Aḥashverosh. Find Esther 6:1
38	Zechariah 14:7
39	Another reshut, this one asking permission to insert the seder (which follows immediately afterward).
40	The seder, or azharah, is a poetic halakhic discourse on the laws of Pesaḥ. The first half, an alphabetical acrostic, discusses the laws of searching for and disposing of leaven. The second half, a name-acrostic, discusses the laws of the seder night itself. As a halakhic discourse, it features a lot of Aramaic terminology, marked here in red. Because the point of the seder is the context rather than the poetic form, the translation does not preserve the rhyme scheme. However, the acrostic is preserved in order to help with following along.
41	Pesaḥim 2a:1
42	Pesaḥim 7a:16
43	Pesaḥim 6b:12
44	Pesaḥim 6b:16
45	Pesaḥim 9b:7
46	Pesaḥim 9b:8
47	Pesaḥim 8a:9
48	Pesaḥim 8a:6
49	Pesaḥim 8a:7
50	Many texts here read וְעוֹבֵד כּוֹכָבִים “and a star-worshipper,” a medieval censorship.
51	Pesaḥim 8b:2
52	Many texts here read הָעוֹבֵד כּוֹכָבִים “the star-worshipper,” a medieval censorship.
53	Pesaḥim 6a:13
54	Pesaḥim 13a:11
55	Pesaḥim 31b:7
56	Pesaḥim 31b:8
57	Pesaḥim 8a:14
58	Pesaḥim 8a:2
59	Pesaḥim 6a:11
60	Here the second section of the poem begins, on the process of kashering dishes. This section, unlike the last, cites multiple passages not from Tractate Pesaḥim — some from the laws of boiling gentile-purchased dishes, and some from the Gaonic literature.
61	Avodah Zarah 75b:6
62	Avodah Zarah 76a:17
63	Avodah Zarah 76b:1
64	Pesaḥim 30b:5
65	Pesaḥim 30b:6
66	Pesaḥim 30b:7
67	Pesaḥim 30b:11
68	Pesaḥim 30a:5
69	Halakhot Gedolot 11:19
70	Halakhot Gedolot 11:17
71	Pesaḥim 30b:10–11
72	Halakhot Gedolot 11:15
73	The matzo dough. Here the poem transitions to its third section, on the process of preparing matzo.
74	Pesaḥim 36a:9
75	Pesaḥim 36a:10
76	Halakhot Gedolot 11:7
77	Pesaḥim 37a:10
78	Pesaḥim 38b:1
79	Halakhot Gedolot 11:7
80	Of a qav, leading to around 1.7 kg.
81	Halakhot Gedolot 11:7
82	M. Ḥallah 2:6
83	The gematria of the word “ḥallah” is 43. According to Midrash Tanḥuma, Koraḥ 12:1, as cited in Halakhot Gedolot 11:7, 43.2 eggs is the number of eggs that qualifies dough for the ḥallah partitioning.
84	The ‘omer is a tenth of an ephah, and an ephah is 3 seah, which is 18 qav, which is 72 log, which is 432 eggs. This means that the ‘omer is 43.2 eggs.
85	Pesaḥim 42a:8
86	Mishnah Pesaḥim 2:8
87	Pesaḥim 42a:6
88	And thus, the first acrostic is concluded. The second half of the poem focuses on the Seder night itself.
89	Proverbs 23:31, where it is used in quiet a negative context, despite its positive use here.
90	Yerushalmi Pesaḥim 10:1:11 says that conditum fulfills the obligation for wine at the seder night. What’s conditum? A variety of spiced and sweetened white wine that was beloved in ancient Rome. The Apicius, one of the best preserved Roman-era cookbooks, has a recipe. The Tasting History Youtube channel provides a translation here, also including a thankfully scaled-down version in case you aren’t making enough for an entire villa. I tried making conditum last year and it was surprisingly good! A very nice after-dinner apertif! If you do it yourself, definitely use long pepper — it adds a slight fruitiness that regular black pepper doesn’t have. And get good wildflower honey, something local. I’m not sure what the bay leaves did — maybe spikenard would have added more. I think it might work as a vermouth substitute in a mixed drink. Here’s a picture.
91	Of a log, around 75 mL. Pesaḥim 108b:5
92	Pesaḥim 108a:14
93	Pesaḥim 109a:1
94	Pesaḥim 43b:2
95	Pesaḥim 108a:6
96	Pesaḥim 115b:6
97	Pesaḥim 108a:9
98	Pesaḥim 108a:10. The Rema, in his mapah on the Shulḥan Arukh, Oraḥ Ḥayyim 472:4, says that all women are important.
99	Pesaḥim 108a:10
100	Pesaḥim 108a:11
101	Pesaḥim 108a:12
102	Pesaḥim 108a:13
103	Pesaḥim 109a:1
104	Pesaḥim 109a:3
105	Pesaḥim 109a:5
106	Pesaḥim 109a:4
107	Pesaḥim 99b:4
108	Pesaḥim 114a:4
109	Pesaḥim 114a:6
110	Pesaḥim 103a:4
111	Found in Seder Rav Amram’s order of Pesaḥ, page 1 of the 1865 Warsaw printing.
112	Many texts read וְאֵינוֹ מְבָרֵךְ ”but does not bless” here, to reflect the modern Ashkenazi practice whereein no blessing is said on washing before karpas. Bonfils clearly did say a blessing there, as do most Sephardim to this day.
113	As listed in Seder Rav Amram’s order of Pesaḥ, page 11 of the 1865 Warsaw printing
114	Nowadays most communities dip the karpas in saltwater or vinegar. However, in many communities the traditional practice was to dip in ḥaroset.
115	The earliest source for yaḥatz that I can find is Seder Rav Amram’s order of Pesaḥ, page 11 of the 1865 Warsaw printing. That being said, it does not mandate that the pieces are set in separate locations.
116	Pesaḥim 114a:10
117	This passage, the beginning of Maggid, is of uncertain origin. Guggenheimer suggests it is a descendant of something that was recited in the Temple itself. In any case, the modern form is also first found in Seder Rav Amram’s order of Pesaḥ, page 10 of the 1865 Warsaw printing.
118	i.e. upon finishing the poor-bread declaration. The classic Ashkenazi practice, also attested in Rav Saadia Gaon. Ephraim of Bonn states that since the second cup is the cup of salvation, it is inappropriate to have it on the table when discussing poverty.. Many Sephardim, following Rav Amram Gaon and Maimonides, pour the second cup before the declaration.
119	Mishnah Pesaḥim 10:4 is the earliest source for the Temple-era four questions. However, in a post-Temple era roasted meat is no longer consumed as a seder ritual (and in many communities it is specifically avoided), so the currently asked questions are different.
120	The concluding blessing of the maggid. Based on Debra Reed Blank’s interpretation of גָּאַל as a nomen agentis akin to סַלָּח or גַנָּב in her essay “The Curious Theological Grammar of Ga’al Yisrael,” in The Experience of Jewish Liturgy (2011). For those who reject said interpretation this could be translated as “who redeemed.”
121	The blessing over bread.
122	As found in most of the earlier sources. Only since the Rambam has the modern form עַל אֲכִילָת מַצָּה “on the eating of matzo” become normalized. The same is true for “to eat bitter-herbs” in the same stanza, which in modern haggadot is עַל אֲכִילָת מָרוֹר “on the eating of bitter-herbs.”
123	Pesaḥim 115b:2
124	Pesaḥim 115a:5
125	Halakhot Gedolot 11:19
126	Ḥullin 105a:13
127	Pesaḥim 117b:19
128	Halakhot Gedolot 11:19
129	Referring to the festival hallel, Psalms 113 to 118. “Completes” is apropos, since the first two psalms are recited at the end of maggid instead. The name is first found in an Aramaic form in Berakhot 56a:16, and used to distinguish it from the “great hallel” of Psalms 136 — see below.
130	While not in the Vilna edition as found on Sefaria, this concept of the fifth cup said along with the great hallel is found in many manuscripts for Pesaḥim 118a.
131	Psalms 136. Pesaḥim 118a:2–3
132	These last two stanzas, from “Now the Pesaḥ order” on, have later, in Ashkenazi practice, been taken and added to the end of the seder night itself. In that location, the phrase “just as we merited to order it, so too may we merit to do it” is interpreted as “just as we merited to do the seder, so too may we merit to do the sacrifice.” However, in context, at the end of Bonfils’ seder poem, it means something very different: “just as we merited to recite the seder poem, so too may we merit to do the seder!”
133	Some texts read וּלְסַפֵּר “and to tell”
134	Find Psalms 36:8
135	Find Psalms 92:6
136	Find Psalms 36:8
137	The great-great-great-great-grandfather of Abraham, and possible origin of the name “Hebrew”
138	Find Esther 3:8
139	The patriarchs and matriarchs
140	Find Psalms 74:13. The crocodile represents Pharaoh — see Ezekiel 29:3.
141	Find Proverbs 26:17
142	Find Proverbs 16:18
143	Find Psalms 103:15
144	Find Psalms 144:4
145	Find I Kings 19:11
146	Find Psalms 47:4
147	Two major cities in Egypt. In the Hebrew, these cities are called On and Ḥanes, ultimately from the the Egyptian jwnw and hnn-nswt. Note that the name On, for Heliopolis, is revocalized here (as well as in Ezekiel 30:15) as Awen, meaning “evil.”
148	i.e. the plague of the firstborn, which struck before the dough could rise.
149	The centerpiece of the silluq, the following passage goes through several aspects of the seder and gives interpretations and explanations, serving almost as answers to the notoriously unanswered four questions.
150	According to Targum Yonatan on Ezekiel 16:6, the twofold repetition of “Live in your blood” in that verse — also the source for the imagery of wallowing, and found in the Haggadah — refers to the blood of the Pesaḥ sacrifice and the circumcision.
151	Abraham (the father of multitudes) builds three altars in Genesis 12:7, 12:8, and 13:18. Note, though, that none of them are built in Dan — they are built at Shechem, Bethel, and Moreh. Dan, however, is mentioned later in Abraham’s story, in the battle of the nine kings, in Genesis 14:14.
152	Song of Songs 2:9
153	Referring to romaine, which is, in the wild, a biennial plant. In the first year its leaves are sweet and tender, and in the second year it grows a flower and its leaves wither and become bitter and tough. Pesaḥim 39a:10.
154	A pun on the rare word ferekh (rigor) in the Exodus story, found first in Sotah 11b:1.
155	Find Exodus 5:12.
156	Pesaḥim 115b:9. In many practices, the plate is removed from the table entirely before the maggid.
157	Normally one would say “Creator of the fruit of the earth” over the bitter-herbs, so we eat the other greens earlier so that we can say only the blessing of bitter-herbs themselves on them.
158	As in, we say the blessing of “who brings forth” on one and the blessing on matzo itself on the other loaf.
159	The four verbs of action in Exodus 6:7. This and the following interpretations of the four cups are found in Yerushalmi Pesaḥim 10:1:7.
160	The four repetitions of “cup” in Genesis 40:11–13
161	Egypt. Find Jeremiah 46:20
162	This entire line, from “and to shatter” to here, is censored in many texts. In some “peoples” is replaced with ‘Amaleq.
163	In Jeremiah 23:15, Jeremiah 51:7, Psalms 75:9, and Psalms 11:6
164	Conjugated in the plural, as sometimes occurs due to the pluralis majestatis nature of the Hebrew word “God.”
165	Find Psalms 89:8

אֶשָּׂא לְמֵרָחוֹק | Essa Laméraḥoq by Aharon ben Yosef of Constantinople (13th c.)

Aharon ben Yosef of Constantinople — Mon, 23 Oct 2017 00:33:50 +0000

Source (Hebrew)	Translation (English)
אֶשָּׂא לְמֵרָחוֹק דֵּעִי אֲתַנֶּה \| צִדְקוֹת אֵלִי וּמוֹשִׁיעִי בְּשֵׁשֶׁת יָמִים כִּלָּה כֹּל \| מַלְכִּי וְרֹעִי קהל: וַיְבָרֶךְ אֱלֹהִים \| אֶת יוֹם הַשְּׁבִיעִי. (בראשית ב:ג)	I will speak my mind regarding [matters] long ago, I will declare the righteous deeds of my God and my rescuer: In six days He finished everything – my King and my shepherd, Cong. And God blessed the seventh day. (Genesis 2:3)
הִפְלִיא כָּל פֹּעַל \| וְהוֹדוֹ שָׁמַיִם כִּסָּה יִתְעַלֶּה וְיִתְנַשֵּׂא הָרָם וְהַנִּשָּׂא הַמְקַדֵּשׁ זֶה הַיּוֹם \| מִכֹּל אֲשֶׁר נַעֲשָׂה קהל: מִכָּל מְלַאכְתּוֹ \| אֲשֶׁר עָשָׂה. (בראשית ב:ב)	He wondrously wrought everything, and His splendor covered heaven. May the high and lofty One be elevated and uplifted, He who sanctified this day from everything that had been made, Cong. From all His labor that He had done. (Genesis 2:2)
רֹאש דְּבָרוֹ אֱמֶת \| בְּסוֹד נֶעְלָם הָעָם בָּחַר לְנַחֲלָה לוֹ מֵעוֹלָם צִוָּה לֶחֶם מִשְׁנֶה לְהָכִין בִּשְׁבִילָם קהל: לַעֲשׂוֹת אֶת הַשַּׁבָּת \| לְדֹרֹתָם בְּרִית עוֹלָם. (שמות לא:טז)	The beginning of His worth is truth, in a concealed secret. [To] the nation He chose as an estate, from long ago, He commanded to prepare themselves a double portion of bread – Cong. To do the Sabbath, for [all] their generations, an eternal covenant. (Exodus 31:16)
נִחַל עֵדוּת \| לִבְנֵי יַעֲקֹב לְהוֹדָם יוֹם עֹנֶג יוֹם קֹדֶשׁ \| יוֹם מְכֻבָּד לִכְבוֹדָם אָכֵן יַגִּידוּ צִדְקָתוֹ \| בְּהִוָּעֲדָם קהל: יוֹדוּ לַיהֹוָה חַסְדּוֹ \| וְנִפְלְאוֹתָיו לִבְנֵי אָדָם. (תהלים קז:ח)	He bequeathed an inheritance to the children of Jacob, as a testimony, for their glory: The day of enjoyment, the day of holiness, the honored day, for their honor. Indeed, they tell of His righteous deeds when they assemble together, Cong. They thank Adonai for His kindness, and for His wondrous deeds for people. (Psalms 107:8)

This translation of “Essa Lameraḥoq” by Aaron ben Joseph of Constantinople was made by Dr. Gabriel Wasserman and shared by the Karaite Jews of America.

The following is a rendition of “Essa Lameraḥoq,” performed by Hazzan Rotem Cohen:

Sabbath Blessing, a prayer by Caroline de Litchfield Harby (Reformed Society of Israel ca. 1826)

Caroline de Litchfield Harby — Sat, 16 Oct 2021 03:33:35 +0000

Contribute a translation	Source (English)
	We will give praise to God who ceased from all his works, and on the seventh day exalted himself and sat on the throne of his glory. With honour did he adorn the day of rest, and called the Sabbath a day of delight. This is the song of praise for the seventh day, whereon God rested from all his work: and the sabbath day praising and saying, a psalm and song for the Sabbath day. (Psalms 92:1)
	Therefore, all whom God hath formed shall glorify him. They shall ascribe praise, honour, might and glory unto the King who hath formed all things and who causeth his People Israel to inherit rest on the holy Sabbath.
	Thy name, O lord our God! shall be sanctified; and thy memorial, our king! be glorified in the heavens above, and on the earth beneath, for all the the praiseworthy works of thy hands, and for the bright luminaries which thou hast formed: they shall glorify thee for ever. Blessed be thou for ever, our Rock, King, and Redeemer!
	Creator of holy angels, Praised shall be thy name for ever, o, our King! creator of officiating angels, and whose ministering angels are all established in the highest sphere, causing with reverence and unanimity, their voice to be heard, proclaiming the dictates of the Living God and eternal Sovereign. They are all lovely, pure, mighty, and holy Spirits, all performing the will of their master with sacred fear and reverence: all of them opening their mouths in holiness and purity: and with song and psalmody continually blessing, praising, glorifying, hallowing, reverencing, and ascribing sovereign Power, unto the name of God, the great, mighty, and tremendous King, who alone is holy. They also all willingly receive from each other, the yoke of the Kingdom of Heaven; and give permission to one another, to sanctify their Maker, with a tranquil spirit, pure delivery, and sacred harmony; they altogether cry aloud with awful fear, and proclaim with reverence, Holy! Holy! Holy! is the Lord of Hosts! the whole earth is full of his glory. (Isaiah 6:3) And the Ophanim, and holy creatures, with an impetuous motion upraise themselves towards each other, praising and saying, Blessed be the glory of the Lord from his residence! (Ezekiel 3:12)

“Sabbath Blessing” by Caroline de Litchfield Harby (ca.1800-1876), is included in the so-called Isaac Harby Prayerbook (ca. 1825, facsimile ed. 1974) also known as the Cohn Lithograph, a handwritten prayerbook containing the prayers offered by the Reformed Society of Israel in Charleston, South Carolina in the 1820s.

Source(s)

Sabbath Blessing (Caroline de Litchfield Harby ca.1826) a

Sabbath Blessing (Caroline de Litchfield Harby ca.1826) b

Sabbath Blessing (Caroline de Litchfield Harby ca.1826) c

The Glory of God, a hymn by David Nunes Carvalho (Reformed Society of Israelites, Charleston, South Carolina, 1826)

David Nunes Carvalho — Thu, 14 Oct 2021 12:05:10 +0000

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	Thou centre of revolving light who can thy bounds perceive or count thy glories by the sight infinity conceive
	How great in power did thy hand with truth and order place Those mighty systems, countless! grand! To fill the radiant space.
	As doth thy works thy glory show So dost thou condescend To bless thy creatures here below And every good extend
	Then let my thoughts in awful gaze Wing its astonished way Climb to the Throne where mercies blaze To view eternal day
	Then shall its pinion rest secure Till my departing breath Shall from thy mortal frame impure Escape from silent death
	My soul shall lead in aerial flight My sacred transport driven And soon that pure and holy height To take its seat in heaven

“The Glory of God!” written by David Nunes Carvalho was recorded with a few short bars for the melody in the Carvalho Holograph, one of the handwritten manuscripts used by the Reformed Society of Israelites as a supplement for their prayer service. Many thanks to the American Jewish Archives for providing access to the manuscript. –Aharon Varady

Source(s)

The Glory of God (David Nunes Carvalho – Carvalho Holograph 1826) recto

The Glory of God (David Nunes Carvalho – Carvalho Holograph 1826) verso

Light of Truth (a/k/a Glad Tidings), a hymn by David Nunes Carvalho (Reformed Society of Israelites, Charleston, South Carolina, 1826)

David Nunes Carvalho — Thu, 14 Oct 2021 11:21:46 +0000

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	O’er the earth from Heaven extending See the light of Truth descending Sent by the Eternal hand! Prayers of Peace have reach’d his dwelling See the clouds are fast dispelling. Man is blest by his command.
	Bigot breath too long has mock’d him. Impious tongues no more shall scoff him. But in joyful strains of love, Every heart in fear and trembling Every thought and voice commingling, Shall ascend his throne above.

This hymn was first written by David Nunes Carvalho for the second anniversary celebration of the establishment of the Reformed Society of Israelites (ca. 1825-26). The text of the hymn appears under the title of “Light of Truth” in the Cohn lithograph (The Isaac Harby Prayerbook, Edward Cohn, Ḳ.Ḳ. Beth Elohim 1974) and under the title “Glad Tidings” in the Carvalho Holograph. Many thanks to the American Jewish Archives for providing access to the manuscript. –Aharon Varady

Source(s)

Light of Truth (David Nunes Carvalho – Cohn Lithograph 1826)

Glad Tidings (David Nunes Carvalho – Carvalho Holograph 1826)

Universal Praise, a hymn by David Nunes Carvalho (Reformed Society of Israelites, Charleston, South Carolina, 1826)

David Nunes Carvalho — Fri, 08 Oct 2021 23:11:34 +0000

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	Praise to thee, thou great Creator! Praise to thee from every tongue! Join my soul with every creature, Join the universal song! (Hallelujah)
	For ten thousand blessings given, For the hopes of future joy, Sound his praise thro’ earth and Heaven, Sound YHVH’s praise on high! (Halelujah!)

“Universal Praise” appears as Hymn 19 in The Sabbath service and miscellaneous prayers, adopted by the Reformed society of Israelites, founded in Charleston, S.C., November 21, 1825 (1830, Bloch: 1916), p. 64. Gary Zola writes that the prayer was written by David Carvalho for the Society as indicated in Abraham Moïse’s annotated copy of the 1830 prayerbook.^[1] Find, “The First Reform Prayerbook in America” (p. 116 ft. 32) in Platforms and prayer books: theological and liturgical perspectives on Reform Judaism (2002) I have replaced the vocalized Tetragramaton in the penultimate line of the second stanza with ‘YHVH.’ I have preserved the wording as handwritten in the endpapers of the Constitution of the Reformed Society of Israelites, 1825. –Aharon Varady

Source(s)

Notes

Notes
1	Find, “The First Reform Prayerbook in America” (p. 116 ft. 32) in Platforms and prayer books: theological and liturgical perspectives on Reform Judaism (2002)

Thanksgiving for Divine Mercy, a hymn by David Nunes Carvalho (Reformed Society of Israelites, Charleston, South Carolina, 1826)

David Nunes Carvalho — Fri, 08 Oct 2021 23:12:56 +0000

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	Sovereign Lord of light and glory! Author of our mortal frame! Joyfully we bow before thee, And extol thy holy name. Hallelujah! Hallelujah! Ever sacred be the theme.
	Kind dispenser of each blessing That surrounds the human race Gratefully may we possessing, Still adore thy boundless grace. Hallelujah! Hallelujah Praise to God, immortal praise.
	Thus with humble adoration, We attend before thy throne, And with grateful exultation, Thine abundant mercy own. Hallelujah! Hallelujah! Praise belongs to thee alone.
	In thine every dispensation Love and mercy we descry, Thou the God of our salvation, To preserve us still art nigh, Hallelujah! Hallelujah Glory be to God on high.

“Thanksgiving for Divine Mercy” appears as Hymn 21 in The Sabbath service and miscellaneous prayers, adopted by the Reformed society of Israelites, founded in Charleston, S.C., November 21, 1825 (1830, Bloch: 1916), p. 64. According to Isaac Harby the hymn is an adaptation of Psalms 91. (In this statement there must be some confusion as I have difficulty locating any connection between this hymn and the psalm. Rather, this appears to be an adaptation of the Modim prayer in the Amidah.) Gary Zola writes that the prayer was written by David Carvalho for the Society as indicated in Abraham Moïse’s annotated copy of the 1830 prayerbook.^[1] Find, “The First Reform Prayerbook in America” (p. 116 ft. 32) in Platforms and prayer books: theological and liturgical perspectives on Reform Judaism (2002) I have preserved the wording as handwritten in the endpapers of the Constitution of the Reformed Society of Israelites, 1825. –Aharon Varady

Source(s)

Notes

Notes
1	Find, “The First Reform Prayerbook in America” (p. 116 ft. 32) in Platforms and prayer books: theological and liturgical perspectives on Reform Judaism (2002)

Before YHVH’s Awful Throne, a hymn by David Nunes Carvalho (Reformed Society of Israelites, Charleston, South Carolina, 1826)

David Nunes Carvalho — Fri, 08 Oct 2021 23:03:07 +0000

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	Before YHVH’s awful throne, Ye nations, bow with sacred joy; Know that the Lord is God alone; He can create and he destroy.
	His Sov’reign pow’r, without our aid, Made us of clay, and formed us men; And when like wand’ring sheep, we stray’d, He brought us to his fold again,
	We are his people, we his care, Our souls, and all our mortal frame What lasting honour shall we rear, Almighty Maker to thy name?
	We’ll crowd thy gates with thankful songs, High as the heaven our voices raise; And earth, with her ten thousand tongues, Shall fill thy courts with sounding praise.
	Wide — wide as the world is thy command, Vast as eternity, eternity thy love; Firm as a rock thy truth shall stand, When rolling years shall cease to move.

“Before YHVH’s Awful Throne” appears as Hymn 4 in The Sabbath service and miscellaneous prayers, adopted by the Reformed society of Israelites, founded in Charleston, S.C., November 21, 1825 (1830, Bloch: 1916), p. 55. Gary Zola writes that the prayer was written by David Carvalho for the Society as indicated in Abraham Moïse’s annotated copy of the 1830 prayerbook.^[1] Find, “The First Reform Prayerbook in America” (p. 116 ft. 32) in Platforms and prayer books: theological and liturgical perspectives on Reform Judaism (2002) I have replaced the vocalized Tetragramaton in the first line with ‘YHVH.’ I have preserved the wording as handwritten in the endpapers of the Constitution of the Reformed Society of Israelites, 1825. –Aharon Varady

Source(s)

Notes

Notes
1	Find, “The First Reform Prayerbook in America” (p. 116 ft. 32) in Platforms and prayer books: theological and liturgical perspectives on Reform Judaism (2002)

Lift Up Your Hands, a hymn by David Nunes Carvalho (Reformed Society of Israelites, Charleston, South Carolina, 1826)

David Nunes Carvalho — Fri, 08 Oct 2021 23:10:01 +0000

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	Lift up your hands, rejoice, rejoice; The sacred call of Heaven obey Fear no reproach, a mighty voice, The great YHVH leads the way.
	To Abraham he unveiled the light, Whose glory, at his high command, Pierced the deep gloom of pagan night, To lead him to a heavenly land.
	Urged by his zeal, his faith our guide, We seek the radiant path he trod. Like him with humble truth confide, Our whole dependence on our God.
	Alone to him in pious song The voice of gratitude shall raise Our heart and understanding tongue Shall sing unceasingly his praise Lift up your hands up above.

“Lift Up Your Hands” appears as Hymn 15 in The Sabbath service and miscellaneous prayers, adopted by the Reformed society of Israelites, founded in Charleston, S.C., November 21, 1825 (1830, Bloch: 1916), p. 62. The hymn was written for the second anniversary celebration of the Reformed Society of Israelites (which would have been in 1826). Gary Zola writes that the prayer was written by David Carvalho for the Society as indicated in Abraham Moïse’s annotated copy of the 1830 prayerbook.^[1] Find, “The First Reform Prayerbook in America” (p. 116 ft. 32) in Platforms and prayer books: theological and liturgical perspectives on Reform Judaism (2002) I have replaced the vocalized Tetragramaton in the fourth line of the first stanza with ‘YHVH.’ I have preserved the wording as handwritten in the endpapers of the Constitution of the Reformed Society of Israelites, 1825. –Aharon Varady

Source(s)

Notes

Notes
1	Find, “The First Reform Prayerbook in America” (p. 116 ft. 32) in Platforms and prayer books: theological and liturgical perspectives on Reform Judaism (2002)

God our Shepherd and Guardian, an adaptation of Psalms 23 by David Nunes Carvalho (Reformed Society of Israelites, Charleston, South Carolina, 1826)

Reformed Society of Israelites — Fri, 08 Oct 2021 22:59:55 +0000

Source (Hebrew)	Adaptation (English)
מִזְמ֥וֹר לְדָוִ֑ד יְהֹוָ֥ה רֹ֝עִ֗י לֹ֣א אֶחְסָֽר׃ בִּנְא֣וֹת דֶּ֭שֶׁא יַרְבִּיצֵ֑נִי עַל־מֵ֖י מְנֻח֣וֹת יְנַהֲלֵֽנִי׃	As the good shepherd gently leads His wandering flocks to verdant meads, Where winding rivers soft and slow, Amid the flowery landscape flow.
נַפְשִׁ֥י יְשׁוֹבֵ֑ב יַֽנְחֵ֥נִי בְמַעְגְּלֵי־צֶ֝֗דֶק לְמַ֣עַן שְׁמֽוֹ׃	So God, the guardian of my soul, Doth all my erring steps controul; When lost in sin’s perplexing maze, He brings me back to virtue’s ways.
גַּ֤ם כִּֽי־אֵלֵ֨ךְ בְּגֵ֪יא צַלְמָ֡וֶת לֹא־אִ֘ירָ֤א רָ֗ע כִּי־אַתָּ֥ה עִמָּדִ֑י שִׁבְטְךָ֥ וּ֝מִשְׁעַנְתֶּ֗ךָ הֵ֣מָּה יְנַֽחֲמֻֽנִי׃	Though I should journey through the plains Where death in all his terror reigns, My steadfast heart no ill shall fear, For thou, my God! art with me there.
תַּעֲרֹ֬ךְ לְפָנַ֨י ׀ שֻׁלְחָ֗ן נֶ֥גֶד צֹרְרָ֑י דִּשַּׁ֥נְתָּ בַשֶּׁ֥מֶן רֹ֝אשִׁ֗י כּוֹסִ֥י רְוָיָֽה׃	Thine ever watchful providence Is my support and my defence; With thee I am of all possess’d, And in thy favour fully bless’d.
אַ֤ךְ ׀ ט֤וֹב וָחֶ֣סֶד יִ֭רְדְּפוּנִי כׇּל־יְמֵ֣י חַיָּ֑י וְשַׁבְתִּ֥י בְּבֵית־יְ֝הֹוָ֗ה לְאֹ֣רֶךְ יָמִֽים׃	O bounteous God! my future days, Shall be devoted to thy praise, Thy holy name, thy love supreme, Shall ever be my grateful theme.

“God our Shepherd and Guardian” (an adaptation of Psalms 23) appears as Hymn 3 in The Sabbath service and miscellaneous prayers, adopted by the Reformed society of Israelites, founded in Charleston, S.C., November 21, 1825 (1830, Bloch: 1916), p. 55. Gary Zola writes that the prayer was written by David Carvalho for the Society as indicated in Abraham Moïse’s annotated copy of the 1830 prayerbook.^[1] Find, “The First Reform Prayerbook in America” (p. 116 ft. 32) in Platforms and prayer books: theological and liturgical perspectives on Reform Judaism (2002) Many thanks to the American Jewish Archives for providing access to the Carvalho Holograph, the earliest attestation we know of for this hymn. –Aharon Varady

Source(s)

God our shepherd and Guardian (David Nunes Carvalho – Carvalho Holograph 1826)

Notes

Notes
1	Find, “The First Reform Prayerbook in America” (p. 116 ft. 32) in Platforms and prayer books: theological and liturgical perspectives on Reform Judaism (2002)

Prayer for the Sabbath Morn, by Grace Aguilar (ca. 1830s)

Grace Aguilar — Wed, 17 May 2023 02:05:42 +0000

Contribute a translation	Source (English)
	Prayer for the Sabbath morn.
	Father Almighty! may it please Thee in Thine infinite mercy, to pour Thy blessing on Thy Sabbath day, and grant us that grace which will enable us to employ it in a manner acceptable to thee.
	Removed far from our own land, scattered as fugitives among the nations, as a just punishment for our sins against Thee; oh my God, Thou knowest the many things which combine to render the task so difficult, to remember the Sabbath day and keep it holy; the many interruptions which disturb us, and prevent the sacred day from retaining that holiness which alone can render it acceptable to Thee.
	Oh remember these things, merciful Father. Remember Thou hast visited us in Thy wrath, and taken Thy Holy Spirit from us, and have compassion, for without the fulness of Thy grace within us, how can we address Thee with constancy and fervour? Worldly thoughts, earthly objects, mingle with our prayers, and turn them away from Thee. Our weak and corrupted natures cannot fix attention on things relating to Thee alone, without the help of those outward forms, of which, in our exiled and destitute state, we are now deprived.
	Oh, my God, permit then Thy righteousness to be at work within us. Let Thy grace fix our hearts and souls on Thee this day, which by miracle and precept Thou hast sanctified unto Thyself. Let Thy blessing be amongst us this day, oh my God, more particularly on the members of this family; and so sanctify us that Thy mercy may form Thy temple in the midst of us, where Thy spirit will dwell for evermore.
	Oh teach us to pray to Thee, to bless Thee for the innumerable blessings granted, us this week.
	Enlighten our eyes that we may look well within ourselves, to know and to confess our sins; and give us Thy divine help to depart from them, and become more worthy in Thy sight, in the week that is now dawning.
	Let Thy spirit rest upon Thy Word, oh Lord, that we may understand it better; and each Sabbath day improve us in the knowledge of Thee, and of Thy Law.
	Grant us that holy temper which will turn our thoughts to Thee, even if worldly interruptions occur to distract our attention from those studies most acceptable to Thee.
	Oh sanctify us and bless us, Almighty Father; we would devote this day to Thee. Oh guard us from all temptation to turn aside from seeking Thee; and, in Thine infinite mercy, teach us those things most acceptable to Thee.
	Blessed be Thy Name, merciful and beneficent Father, now and evermore. — Amen and Amen.

“Prayer for the Sabbath morn” by Grace Aguilar was published posthumously by her mother Sarah Aguilar in Essays and Miscellanies (1853), in the section “Sacred Communings,” pp. 234-236. In the UK edition of Sacred Communings (1853) the prayer appears with small variations of spelling and punctuation on pages 140-142.

Source(s)

It is the Solemn Sabbath Day, a hymn for Shabbat by Penina Moïse (Ḳ.Ḳ. Beth Elohim 1842)

Ḳahal Ḳadosh Beth Elohim (Charleston, South Carolina) — Fri, 29 Oct 2021 20:54:33 +0000

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	It is the solemn Sabbath day, Let praise to God ascend! In holiness thy soul array, And worldly thoughts suspend.
	Come forth, ye weary sons of care, Toil-worn and grief-opprest; To heaven send a grateful pray’r, For these calm hours of rest.
	Let not the poorest of ye ask, Of Providence long tried; If I forego my daily task, Whose hand will bread provide?
	Remember that celestial food To Israel ordained; When Mercy double portions strewed, Lest Sabbath be profaned.
	With ten-fold gifts will God repay, The transient loss incurred; But tremble ye who disobey, The mandate of the Lord.

“It is the solemn Sabbath day,” by Penina Moïse, published in 1842, appears under the subject “Sabbath” as Hymn 55 in Hymns Written for the Service of the Hebrew Congregation Beth Elohim, South Carolina (Penina Moïse et al., Ḳ.Ḳ. Beth Elohim, 1842), pp. 57-58. –Aharon Varady

Source(s)

[Gebet] Am Sabbath, by Fanny Schmiedl Neuda (1855)

Wikisource Contributors (transcription) — Mon, 13 Jan 2020 01:20:09 +0000

Source (German)	Translation (English)
Am Sabbath.	On Shabbat.
„Unendlich ist des Sabbaths Segen, Wenn wir nur seinen Ruf versteh’n, Nicht träger Ruhe nur zu pflegen, Zur Heiligung ist er auserseh’n.“ (Salomon Maimon.)	Sabbath’s blessing is eternal When we but understand its call, Not only to cultivate rest But to receive its gift of sanctity. -Salomon Maimon (1754-1800)
Mein Gott und Vater! mein Schöpfer und Erhalter! In sechs Tagen hat dein göttlich Wort aus dem Nichts hervorgerufen diese große schöne Welt, und auf den siebenten hast du gelegt deinen Segen und deine Weihe, und ihn gemacht zum Ruhetag für den Menschen. Da feiern denn alle Gewerbe, alle Geschäfte sind beseitigt, und das Lärmen der Werkstätte schweiget in den Gassen, unsere Häuser sind freundlicher geschmückt, unsere Herzen heiterer gestimmt, über Alles ist ausgegossen ein höherer festlicher Glanz. „Es ist Sabbath dem Ewigen zu ehren.” Doch nicht die eitle, nichtige, werthlose Ruhe des Müßigganges, wobei der Geist verfällt, und sinnliche Gelüste sich unserer bemächtigen, ist des Sabbaths Zweck und Ziel: sondern bloß die Ruhe des Körpers, damit desto besser die Seele ihre Thätigkeit entfalte; die Ruhe des äußern Menschen, damit desto lebhafter der innere Mensch hervortrete und unser besseres Selbst zur Herrschaft und Geltung gelange. Am Sabbath sollen wir den Dienst der Welt verlassen, um uns dem heiligen Dienste Gottes zu weihen, wir sollen niederlegen die Arbeit für unser irdisch Theil, um unserem geistigen, ewigen Heile ganz und ungetheilt zu leben, damit wir nicht untergehen im Strom des weltlichen Treibens, damit unser sittlicher Werth, die höheren Regungen des Herzens uns nicht im Gewühle des Lebens verloren gehen, damit nicht die lärmenden Stimmen von Außen die heiligen, göttlichen Stimmen in uns übertönen und zum Schweigen bringen.	My God and Holy Parent, my Creator and Sustainer, in six days your divine word called forth this entire magnificent world out of nothing, and on the seventh day you established your blessing and your sanctification, making it a day of rest for all people. On this day all enterprise takes a holiday, all creative work is completed, and the noise of workshops and factories grows quiet in the streets. Our houses are cheerfully adorned, and our hearts are uplifted. A festive glow brightens our homes. This is the Sabbath, to honor the Source of Being. The purpose and goal of the Sabbath is not to descend into a useless idleness in which the spirit sinks and we indulge in thoughtless desires; the purpose and goal of the Sabbath is to afford relaxation to our bodies so our souls might unfurl to their full capacities. This is the outer being’s rest so the inner being may emerge with greater vitality and our better selves may reach their fullness and power. On the Sabbath we put aside service to the world and dedicate ourselves instead to the service of God. We lay down our work for our earthly portion and allow ourselves to live whole, undivided lives for our spiritual, eternal redemption — so we are not flooded by a stream of worldly concerns and struggles, so our moral convictions and the highest stirrings of our hearts do not get lost amid the demands of our lives, so the noisy cries of the outside world do not overwhelm and silence the holy songs within.
So will ich denn auch, mein Gott und Herr, deinem Gebote folgend, an diesem heiligen Tage mich frommen Beschäftigungen hingeben. Ich will an deinem Gottesworte mein Herz erheben, will vor allem in dem Buche der Bücher, in deiner heiligen Thora lesen, von deinen Wundern und deiner Allmacht, von deiner Weisheit und deiner Huld und Barmherzigkeit, damit ich dich immer inniger erkennen, immer demuthsvoller verehren lerne, damit ich immer mit kindlicher Hingebung dir nachgehe, und dich immer liebe mit ganzem Herzen, mit ganzer Seele und mit ganzem Vermögen.	So will I, my God and Sovereign, obey your commandments and turn to spiritual pursuits on this holy day. I will elevate my heart through your divine words, and before all else I will read from your sacred Torah of your wonders and your power, of your wisdom, your grace, and your compassion — so I may always come to recognize your presence and learn to honor you more humbly, so I may always follow you with childlike devotion; so I may always love you with my who le heart, with my whole soul, and with my whole might.
Ich will die sabbathlichen Stunden dazu verwenden, um das Herz meiner Kinder zu bilden, die Lehren der Tugend und Gottesfurcht in ihre Seele zu prägen, und den Geist der Liebe, des Gottvertrauens und der Gottergebenheit in meiner Umgebung herrschend zu machen nach meinen Kräften.	I will pass the Sabbath hours by attending to the development of my children’s hearts and by imprinting the lessons of virtue and faith within their souls. I will let the spirit of love, trust in God, and generosity hold sway in my environment to the extent of my own strengths and abilities.
Doch nicht nur auf die Glieder meines Hauses, auch auf den weiten Kreis meiner Nebenmenschen will ich meine Gedanken richten, will aussuchen unter ihnen den Dürftigen und den Leidenden, dem ich vielleicht mit Rath oder That beistehen kann! So will ich diesen Tag feiern, und „des Sabbaths gedenken, um ihn zu heiligen” in Wahrheit und Wahrhaftigkeit!	Yet I will focus my thoughts not only on the members of my own household but also on the wider circle of my friends and neighbors. I will seek out those poor and suffering souls whom I might be able to aid through counsel or deed. Thus will I celebrate this day, to remember the Sabbath and keep it holy in truth as well as in practice.
Stärke nur immer, o Gott, meinen Willen dazu, gib mir Weisheit, Kraft und Ausdauer, diesen Willen zu verwirklichen, und gib, daß die sabbathlichen Gefühle, die heute mich beseelen, mich begleiten mögen in das Leben der Woche, damit ich auch mitten im Geräusche der Arbeitstage den Adel der Sabbathweihe in der Seele trage, daß mein Herz stets reiner, mein Geist stets vollkommener werde, bis er einst verklärt und vollendet eingehet, zu feiern jene große Sabbathruhe im Jenseits. Amen.	O God, strengthen my will toward this always. Grant me wisdom, strength, and endurance to make your will manifest. Grant that the feelings and sentiments of the Sabbath that stir my soul today accompany me tomorrow through the activities of the week so that even amid the busy workday I may carry the sense of Sabbath in my soul, so my heart may always become purer, so my spirit may always become more complete, until it becomes refined and is brought to perfection to celebrate its great Sabbath rest in the world to come. Amen.

This is the prayer for Shabbat, a paraliturgical teḥinah opposite the Shir shel Yom (Psalm of the Day) for Saturday, included by Fanny Schmiedl Neuda in her collection of teḥinot in vernacular German. Fanny Neuda likely either composed or translated this teḥinah into German (from Yiddish) while performing in the capacity of firzogerin (precentress) of the weibershul (women’s gallery) in her husband’s synagogue in Loštice, Bohemia. The English translation here was made by Julia Watts-Beller, and first published in Hours of Devotion (ed. Dinah Berland, Schocken Press, 2007).

Transcription of Stunden der Andacht (second edition, 1858) was begun by Aharon Varady and and proofreading completed on German Wikisource. We invite the community to contribute an Open Content licensed translation of Neuda’s work. If you would like to, please contact us or include your translation below in the comments.

Below are page images from the 1864 edition in Weiberteitsch and the 1905 edition in Fraktur German.

Source(s)

[Prayer] for the Sabbath Day, by Rabbi Moritz Mayer (1866)

Moritz Mayer — Tue, 09 Jun 2020 22:03:28 +0000

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	Almighty God! with profound humility I would offer unto Thee the oblations of my gratitude for the precious gift of this holy day of bodily rest and spiritual elevation. After six days of toil and labor, this messenger of peace again and again appears unto us, to give strength unto the weary, freedom unto the enthralled, courage unto the oppressed, and teaches us, that Thine almighty protection accompanies us in the pilgrim paths of this earthly life, from its beginning even unto its end; that Thou blessest the fruits of our labor, and bestowest upon us all that of which we stand in need; that “not by bread alone man doth live, but by every, thing that proceedeth out of Thy mouth,”^[1] cf. Deuteronomy 8:3. by obedience to Thy holy Law, for the preservation and diffusion of which Thou didst deliver Israel from the Egyptian bondage, and hast guided them safely through all perils and sufferings even to this day.
	Heavenly Father! we feel Thy blissful and quickening presence; we hear the mighty voice of Thy spirit as in the endless Universe, so also in the course of our own destinies, and even in the longing of our soul that “panteth after Thee, O Lord! as a hart panteth after brooks of water”^[2] Psalms 42:1. in the desire of our hearts to approach Thee, and take refuge from the billowing ocean of earthly life beneath the shadow of Thy protecting presence, and all that is within us exults in Thee, Thou, Eternal God and Father! Thy mercy shall never forsake us, not even in death! Through the darkness of the grave, Thou leadest the righteous unto the everlasting Sabbath, unto never-ending salvation!
	“With honor and glory Thou hast crowned the son of man”^[3] cf. Psalms 8:5. and hast vested him, the most miraculous being of Thy creation, with freedom to choose between life and death. Oh! mayest Thou also teach me to number my days, and apply my heart unto wisdom. Grant me a pure heart, a spirit permeated by Thy holy word, a life filled with deeds of love for Thee and my fellow-beings.
	Help me, O God! to attend, on this holy Sabbath, with earnestness to the things that concern our everlasting peace; grant, that all my thoughts and actions may be holy and unblameable in Thy sight; fill me with the spirit of true devotion in the hours of worship and open my mind for the truths that may be proclaimed in Thy Holy Sanctuary. By attending upon the ordinances of our holy religion, on this day, may I grow wiser and better, purer and holier, more meek and humble, more resigned and thankful, and more heartily disposed to follow Thy sacred behests.
	Speedily we feel this speedily as the days of the week, do our years vanish hence, and the work and work-days of this shadow-like existence will be ended, ere we be aware thereof; Oh! may my soul, when my day of departure shall come, look back with contentment upon the removing shadows, hopefully soar to its Heavenly Source, and everlastingly walk in Thy light, my Rock and Redeemer! Amen.

“[Prayer] For the Sabbath Day” is one of thirty prayers appearing in Rabbi Moritz Mayer’s collection of tehinot, Hours of Devotion (1866), of uncertain provenance and which he may have written. –Aharon Varady

Source(s)

Notes

Notes
1	cf. Deuteronomy 8:3.
2	Psalms 42:1.
3	cf. Psalms 8:5.

Prayer for those who are unavoidably prevented from keeping the Sabbath, by Lilian Helen Montagu (1895)

Lilian Helen Montagu — Sat, 06 May 2023 05:19:36 +0000

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	Prayer for those who are unavoidably prevented from keeping the Sabbath.
	Almighty Father,— I humbly entreat Thee for forgiveness, since on this day which Thou hast specially appointed for our day of rest, I do my regular work.
	In acting thus, O Lord, I feel that I am directly disobeying Thy divine command. But, Almighty God, Thou knowest that it is my own need and the need of my family which drive me to work.
	If I remained away from my employment on the Sabbath day, I should become a burden upon my beloved parents, and lead a life of idleness, displeasing unto Thee.
	O Lord, in giving up the Sabbath, I am sacrificing some of the purest joys which can crown a Jewish life.
	I am resolved, my Father to work as hard as possible to improve my circumstances, so that in time they will allow me to give up work on the Sabbath and to keep thy glorious Law.
	In the meantime, O Lord, I will strive to preserve my faith in Thee, to spend a Godlike life, worthy of Thy servant.
	Help me, O God, to lead a holy, beautiful life; preserve me from temptation and sin. My strength alone will not be enough to make me cling unto Thee. Be Thou with me now and for evermore.
	“He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, to love mercy, and to walk humbly with thy God.” (Micah 6:8)

“Prayer for those who are unavoidably prevented from keeping the Sabbath” was written by Lilian Helen Montagu and published in Prayers for Jewish Working Girls (1895), pp. 20-21.