tagged: 15th century C.E. • the Open Siddur Project ✍ פְּרוֺיֶקְט הַסִּדּוּר הַפָּתוּחַ

אֵין כֵּאלֹהֵֽינוּ | Non È Come lo Ded Nostro (נוֹן אֵי קוֹמְי לוֹדֵּיד נוֹשְׁטְרוֹ) — a Renaissance Judeo-Italian translation of Ein Keloheinu (1483)

Unknown — Thu, 04 Apr 2024 04:37:35 +0000

This is the text of the piyyut Ein Keloheinu from a 1483 Judeo-Italian translation of the siddur (British Library Or. 2443), along with a transcription into Italian script, a normative Italian modernization, and the Hebrew and English. Interestingly, this text lacks the verses beginning with “Barukh” found in most modern versions of the piyyut, and instead of leading into the recitation of the incense, it leads to the well-known verse Isaiah 42:21.

Some uniquely Judeo-Italian features of the language include:

☞ The term “Ded” — referring to God — which probably derives from the Latin “Deus.”

☞ The term “Domedet” — referring to the divine name Yod-He-Vav-He — which probably comes from Latin “Dominus Deus.” These two terms are never found in non-Jewish Italian dialects.

☞ The usage of “lo” as an all-purpose singular masculine definite article, even in scenarios where most Italian dialects would use “il” or “’l”

☞ The use of the vowel sheva to mark /e/ and /ɛ/.

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 pronoun 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 (Romanized Judeo-Italian)	Translation (Judeo-Italian)	Translation (Italian)	Translation (English)
אֵין כֵּאלֹהֵֽינוּ אֵין כַּאדוֹנֵֽינוּ אֵין כְּמַלְכֵּֽנוּ אֵין כְּמוֹשִׁיעֵֽנוּ	Non è come lo Ded nostro! Non è come lo Segnore nostro! Non è come lo Re nostro! Non è come lo Salvatore nostro!	נוֹן אֵי קוֹמְי לוֹדֵּיד נוֹשְׁטְרוֹ נוֹן אֵי קוֹמְי לוֹסְנְייוֹרְי נוֹשְׁטְרוֹ נוֹן אֵי קוֹמְי לוֹרְיְי נוֹשְׁטְרוֹ נוֹן אֵי קוֹמְי לוֹסַלְװָאטוֹרְי נוֹשְׁטְרוֹ	Nessuno è come il Dio nostro. Nessuno è come il Signore nostro. Nessuno è come il Re nostro. Nessuno è come il Salvatore nostro.	None is like our God! None is like our Lord! None is like our Sovereign! None is like our Savior!
מִי כֵאלֹהֵֽינוּ מִי כַּאדוֹנֵֽינוּ מִי כְמַלְכֵּֽנוּ מִי כְמוֹשִׁיעֵֽנוּ	Chi è come lo Ded nostro? Chi è come lo Segnore nostro? Chi è come lo Re nostro? Chi è come lo Salvatore nostro?	קִי אֵי קוֹמְי לוֹדֵּיד נוֹשְׁטְרוֹ קִי אֵי קוֹמְי לוֹסְנְייוֹרְי נוֹשְׁטְרוֹ קִי אֵי קוֹמְי לוֹרְיְי נוֹשְׁטְרוֹ קִי אֵי קוֹמְי לוֹסַלְװָאטוֹרְי נוֹשְׁטְרוֹ	Chi è come il Dio nostro? Chi è come il Signore nostro? Chi è come il Re nostro? Chi è come il Salvatore nostro?	Who is like our God? Who is like our Lord? Who is like our Sovereign? Who is like our Savior?
נוֹדֶה לֵאלֹהֵֽינוּ נוֹדֶה לַאדוֹנֵֽינוּ נוֹדֶה לְמַלְכֵּֽנוּ נוֹדֶה לְמוֹשִׁיעֵֽנוּ	Laudiemo allo Ded nostro! Laudiemo allo Segnore nostro! Laudiemo allo Re nostro! Laudiemo allo Salvatore nostro!	לַאוֹדְימוֹ אַלוֹדֵּיד נוֹשְׁטְרוֹ לַאוֹדְימוֹ אַלוֹסְנְייוֹרְי נוֹשְׁטְרוֹ לַאוֹדְימוֹ אַלוֹרְיְי נוֹשְׁטְרוֹ לַאוֹדְימוֹ אַלוֹסַלְװָאטוֹרְי נוֹשְׁטְרוֹ	Lodiámo al Dio nostro! Lodiámo al Signore nostro! Lodiámo al Re nostro! Lodiámo al Salvatore nostro!	Let us laud our God! Let us laud our Lord! Let us laud our Sovereign! Let us laud our Savior!
אַתָּה הוּא אֱלֹהֵֽינוּ אַתָּה הוּא אֲדוֹנֵֽינוּ אַתָּה הוּא מַלְכֵּֽנוּ אַתָּה הוּא מוֹשִׁיעֵֽנוּ	Tu si lo Ded nostro! Tu si lo Segnore nostro! Tu si lo Re nostro! Tu si lo Salvatore nostro!	טוּ סִי לוֹדֵּיד נוֹשְׁטְרוֹ טוּ סִי לוֹסְנְייוֹרְי נוֹשְׁטְרוֹ טוּ סִי לוֹרְיְי נוֹשְׁטְרוֹ טוּ סִי לוֹסַלְװָאטוֹרְי נוֹשְׁטְרוֹ	Tu sei il Dio nostro! Tu sei il Signore nostro! Tu sei il Re nostro! Tu sei il Salvatore nostro!	You are our God! You are our Lord! You are our Sovereign! You are our Savior!
יְהֹוָ֥ה חָפֵ֖ץ לְמַ֣עַן צִדְק֑וֹ יַגְדִּ֥יל תּוֹרָ֖ה וְיַאְדִּֽיר׃	Domedéd volentà per la giustizia soa engrandisca la Torà e enfortisca.	דוֹמְדֵּיד בֿוֹלֵינְטָה פְיר לַיוּשְׁטִיצִיאָה סוֹאָה אְינְגְרַנִיסְקָה לַתוֹרָה אְינְפֿוֹרְטִיסְקָה	L’Eterno s’è volùto, per la sua giustizia, di rendere la Torà grande e magnifica;	The CAUSE wanted for Their justice’s sake to greaten and strengthen the Torah.

The mantra-like piyyut “Ein kEloheinu,” a praise of God’s attributes and uniqueness featuring incremental repetition, is found in siddurim as far back as the siddur of Rav Amram, and may date back to the Hekhalot literature. [In the variations found in the Siddur Rav Amram and in genizah fragments, the order of the stanzas differs from how it is currently read today. –ANV

בְּנדּיגֿ טוּ שַנט…קִי פִֿיש מִי פְינַה | Blessed are you…who made me a woman, a variation of the morning blessing for Jewish women in Judeo-Provençal (ca. 14-15th c.)

Unknown — Thu, 07 Oct 2021 07:00:04 +0000

The following is the blessing for women from the Morning Blessings (Birkhot ha-Shaḥar) of the Seder tefilot be-targum le-Shuʾadit [סדר תפילות בתרגום לשואדית] (a translation of the Siddur into Judaeo-Provençal dating from some point in the 14th-15th century).

Many are already familiar with two other formulations of the blessing for women. “Sheasani kirtsono” (who made me according to Their will/desire)^[1] Recorded by Yaaqov ben Asher (Cologne, 1270 – Toledo, Spain ca.1340) in the Arba’ah Turim (Oraḥ Ḥayim §46): ברוך אתה ה׳ אלהינו מלך העולם שלא עשאני אשה — שאינה חייבת במצוות עשה שהזמן גרמא. ונהגו הנשים לברך “שעשאני כרצונו,” ואפשר שנוהגים כן, שהוא כמי שמצדיק עליו הדין על הרעה. (“Blessed are you YHVH our elo’ah, cosmic majesty, who did not make me a woman” — because she is not obligated in obligatory time-bound mitsvot. Women have been accustomed to bless “Who made me according to His will,” and it is possible that this practice is like acknowledging the [Divine] justice of adversity). With gratitude to Laurie Novick (Derecheha) for sharing their source sheet. is the most familiar as it appears in most nusḥaot today. Likely to be contemporary with this is the blessing “Sheasitani ishah v’lo ish” (who made me a woman and not a man) that appears in the siddurim of Abraham Farissol from 1471 and 1480.^[2] For a nice comparison of images from the 1471 and 1480 volumes, find this article at the National Library of Israel. The blessing appearing here and in Farrisol’s siddurim are examples from a time in Jewish liturgical history when “sheasani kirtsono” had not yet become the near universally acknowledged variation of the blessing. As George Jochnowitz writes, “Although the Morning Benedictions are generally taken from the Talmud Berakhot 60b, the women’s blessing, ‘who made me according to His will,’ may not be very much older than our Shuʾadit translation. Israel Abrahams, in A Companion to the Authorized Prayerbook, says that it was attested in the first part of the 14th century. Conceivably there were competing variants in the Middle Ages, only one of which has survived to our own time.” More can be read in Jochnowitz’s 1981 article.^[3] A version of that article appeared in the April 1981 issue of Commentary.

Source (Judeo-Provençal)	Transliteration (Romanized Judeo-Provençal)	Translation (English)	Reconstruction (Hebrew)
בְּנדּיגֿ טוּ שַנט בְּנְדְֿיש נוֹשְטְרִי דִּיע רְיי דַּל שֵגְלְי קְי נוֹן פִֿיש מִי שְרְוֵינְטַא׃	Benedich Tu Sant Benezet nostre Diew rey dal segle ke non fis mi serventa.	Blessed are you, Lord our God, king of eternity, who did not make me a slave.	בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁלֹּא עַשִּׂתָּנִי שִׁפְחָה׃
בְּנדּיגֿ טוּ שַנט בְּנְדְֿיש נוֹשְטְרִי דִּיע רְיי דַּל שֵגְלְי קְי נוֹן פִֿיש מִי גּוֹיַא׃	Benedich Tu Sant Benezet nostre Diew rey dal segle ke non fis mi goya.	Blessed are you, Lord our God, king of eternity, who did not make me a Gentile.	בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁלֹּא עַשִּׂתָּנִי גּוֹיָה׃
בְּנדּיגֿ טוּ שַנט בְּנְדְֿיש נוֹשְטְרִי דִּיע רְיי דַּל שֵגְלְי קִי פִֿיש מִי פְינַה׃	Benedich Tu Sant Benezet nostre Diew rey dal segle ke fis mi fena.	Blessed are you, Lord our God, king of eternity, who made me a woman.	בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁעַשִּׂתָּנִי אִשָּׁה׃

This blessing appears in MS Roth 32 on the pagespread № 328-329 of the Seder tefilot be-targum le-Shuʾadit [סדר תפילות בתרגום לשואדית] in the collection of the library of the University of Leeds.

Many, many thanks to the Jewish Language Project and Dr. Sarah Benor for bringing this formula of the blessing for Jewish women (and George Jochnowitz’s article) to our attention.

Source(s)

Leeds MS Roth 32 p.328-329 – blessing on making me a woman

Notes

Notes
1	Recorded by Yaaqov ben Asher (Cologne, 1270 – Toledo, Spain ca.1340) in the Arba’ah Turim (Oraḥ Ḥayim §46): ברוך אתה ה׳ אלהינו מלך העולם שלא עשאני אשה — שאינה חייבת במצוות עשה שהזמן גרמא. ונהגו הנשים לברך “שעשאני כרצונו,” ואפשר שנוהגים כן, שהוא כמי שמצדיק עליו הדין על הרעה. (“Blessed are you YHVH our elo’ah, cosmic majesty, who did not make me a woman” — because she is not obligated in obligatory time-bound mitsvot. Women have been accustomed to bless “Who made me according to His will,” and it is possible that this practice is like acknowledging the [Divine] justice of adversity). With gratitude to Laurie Novick (Derecheha) for sharing their source sheet.
2	For a nice comparison of images from the 1471 and 1480 volumes, find this article at the National Library of Israel.
3	A version of that article appeared in the April 1981 issue of Commentary.

אֲיֻמָּה נִכְתָּרָה | Ayumah Nikhtarah (Lo! the mighty nation wore a crown), a piyyuṭ for the second night of Shavuot by Isaac ben Meshulam (translated by Elsie Davis)

Aharon N. Varady (transcription) — Sun, 02 Nov 2025 22:28:34 +0000

Source (Hebrew)	Translation (English)
אֲיֻמָּה נִכְתָּרָה עֲדוּיָה וּמְעֻטָּרָה בְּיוֹם מַתַּן תּוֹרָה׃	Lo! the mighty nation wore a crown, Went adorned with beauty, for her own Was the Law that day.
בְּחוּרָה מֵעֲמָמִים בַּת שְׁלֹֽשֶׁת הַתְּמִימִים מִפּוּט וֻתָּֽרָה׃	Chosen from the peoples, set apart; Daughter of the three—the pure of heart; Loosed from tyrant sway.
גְרָרָהּ בְּרֹב נִסִּים אֲדוֹן כׇּל הַמַּעֲשִׂיםי בָּֽאָה לְמִדְבָּֽרָה׃	Whirled away mid wondrous deeds of fame By the Lord of marvels, then she came To the desert lone.
דִּבֶּר עַל לִבָּה יֹשֵׁב בְּכֵם רְבָבָה עָדָיו לְהִתְחַבְּרַה׃	He enthroned mid myriad hosts above Spake unto her heart His words of love, Making her His own.
הֵרִיץ לָהּ שְׁלִישִׁי בַּחֹֽדֶשׁ הַשְׁלִישִׁי לִיצִיאַת שֶׂה פְזוּרָה׃	Sweet to her the third-born prophet’s word In the third month, since the scattered herd Went from bondage, free.
וְחָמְדָה בְּצִלּוֹ חֲסוֹת וְהֵשִֽׁיבָה כֵּן לַעֲשׂוֹת וְנִתְיַפְּתָה נְזוּרָה׃	Sweet to her to trust beneath His shade, “I will do,” she answered, “as He bade.” Crowned and fair was she.
זִמְּנָהּ רָם וְאָיוֹם וְנִתְקַדְּשָׁה לִשְׁלֹשֶת יוֹם כְּרָמִים נוֹטֵרָה׃	Terrible and mighty, lo! He set Her that tendeth vineyards, three days yet To be pure and meet.
חֲלָאִים נִתְקַשְּׁטָה וּבְלָאוֹתֶֽיהָ פָּשְׁטָה מִמּוֹר מְקֻטָּרָה׃	Then her tattered garments cast away, Clad was she with gems and fair array, Yea, than myrrh more sweet.
טָהוֹר בָּאֵשׁ וָזֹֽהַר יָרַד לְרֹאשׁ הָהָר וְנִזְדַּעְזְעָה בָרָה׃	Lo! the Perfect One, mid fire and flame On the Mount descended; fair her fame, Yet her heart did quake.
יָשְׁבָה בִנְקִיקִים מֵחֶרְדַּת הַבְּרָקִים וּמִקּוֹל הַהֲבָרָה:	Refuge sought she in the cleft’s stronghold When the lightnings flashed and thunders rolled Till the echoes spake.
כִּלְלָהּ עֲדָיִים וְנָכֽוֹנוּ שָׁדַֽיִם לְיוֹנָה מִסֻתָּרָה׃	Decked with jewels, fashioned for His love, Wholly fair He formed the hidden dove For His service wrought.
לִמְּדָהּ בַּמֶּח לְעָבְדוֹ בְּכׇל לִבָּה לְכַבְּדוֹ וְהַדָּת נִפְתָּרָה׃	How to honour Him with all her heart, How to serve Him, these did He impart; Thus the Word was taught.
מָלְאָה פִֽיהָ שְׂחוֹק בְּיוֹם נְתִֽינַת חֹק בְּכֹּל מְפֹאָרָה׃	Joyous laughter filled her mouth that day Of the giving of the statute, yea Nations praised her power.
נֶחֱמָדִים יָרְשָׁה לִהְיוֹת לָהּ מורָשָׁה לִצְבִי וְתִפְאָרָה׃	Prized possessions hers, a precious store For a heritage for evermore; Beauty was her dower.
סִלְסוּל פְּנִינֶיהָ חָגְרָה בְעֹז מָתְנֶֽיהָ עֵֽקֶב טוֹב סַחְרָהּ׃	Graced with treasures, valour girdlewise Clad her round, and goodly merchandise Did her hands prepare.
עָרְכָה שֻׁלְחָנָהּ וּמַלְכָּהּ שָׁם חָנָה וְלִלְחוֹם נִסְחָרָה׃	Meetly was her table’s offering set, For her King abode there, and she ate Of the sacred fare.
פְּתוּכֵי אֵשׁ וּמַֽיִם יָרְדוּ מִן הַשָּׁמַֽיִם לְרַקֵּד בַּחֲבוּרָה׃	Spirits clear as dew and bright as flame, Swift to bear His word, from Heaven came Linked in joyous flight.
צוּרָהּ תּוֹךְ עִירִין נוֹדַע בַּשְּׁעָרִים כִּי לוֹ הַגְבוּרָה׃	Mid the watchful angels lo! His throne. He, her Rock, within the gates is known; Unto Him is might.
קְצִיעוֹת וַאֲהָלוֹת מְבֻסֶּֽמֶת בְּשִׁיר וּתְהִלּוֹת וְחֶסֶד מִקֻשָּׁרָה׃	Round her scents of cassia, aloes, stir; Sweet the song and praise enfolding her, She whom mercy bound.
רַבּוֹת עָשׂוּ הֲמוֹנָה וְאַתְּ עָלִית עַל כֻּלָּֽנָה בְּזֹאת מְאֻשָּׁרָה׃	Many wrought His will, but she above All of them excelleth; thus she strove And her joy? she found.
שׁוֹשַׁנַּת עֲמָקִים קִבְּלָה מִצְוֺת וְחֻקִּים בְּכְתָב מֹהָרָה׃	“Lily of the Valley ” named of old, High commands and precepts manifold Were her bridal dower.
תּוֹרָה מִנְיָנָם וּשְׁתַּֽיִם בְּרֹאשׁ בִּנְיָנָם כָּהֵֽנָּה מֻזְהָרָה׃	These behold! enshrined within the Law, Ceaseless voice of warning, heard with awe Even to this hour.
לֹא תִשָּׂא טִכּוּס שֵׁם נוֹרָא עֲלִילָה יַחֵד שְׁמוֹ יוֹמָם וָלָֽיְלָה׃	Thou shalt not take in vain the glorious Name of the Worker of terrible deeds. Proclaim by day and night the Unity of his Name.
זָכוֹר כִּלְכּוּל עֹֽנֶג לְכָפְלָה לְיוֹצְרָךְ תְּשׁוֹרֵר כְּעוֹבְרֵי מְצוּלָה׃	Remember the double meed of sustenance bestowed for the Sabbath, and thou shalt sing unto thy Maker as they who passed over the waves.
בְּגִילָה ‎בְּרִנָּה בְּשִׂמְחָה רַבָּה וְאָמְרוּ כֻלָּם…	With gladness and song and great joy they all said…

This is the piyyut “Eyumah Nikhtrah (Lo, the Mighty Nation…)” by Isaac ben Meshulam for maariv (after the shema) on the second night of Shavuot, was first published in Adler and Davis’s Maḥzor for Shavuot, Avodat Ḥag ha-Shavuot (1909), pp. 178-179.

Source(s)

אָנָּא בְּכֹחַ | Ana b’Khoaḥ, with Spanish translation by Rabbi Isaac ben Shem Tov Cavallero (1552)

Isaac ben Shem Tov Cavallero — Sun, 24 Mar 2019 08:56:04 +0000

Initials (Hebrew)	Source (Hebrew)	Translation (Spanish)
אב״ג ית״ץ	אָנָא בְּכֹחַ גְּדוּלַת יְמִינֶךָ תַּתִּיר צְרוּרָה	Ruego con fuerça de grandeza de tu derecha, suelta angustiada
קר״ע שט״ן	קַבֵּל רִנַּת עַמֶךָ שַׂגְּבֵנוּ טַהֲרֵנוּ נוֹרָא	recibe exclamacion de tu pueblo En fortece nos munda nos timido
נג״ד יכ״ש	נָא גִבּוֹר דּוֹרְשֵׁי יִחוּדֶךָ כְּבָבַת שׁוֹמְרֵם	ruego fuerte buscantes tu unidad como niñeta guarda
בט״ר צת״ג	בָּרְכֵם טַהֲרֵם רַחֲמֵי צִדְקָתֶךָ תָּמִיד גּוֹמְלֵם	bendizelos lipialos piadades de tu justedad contino les galardona
חק״ב טנ״ע	חָסִין קָדוֹשׁ בְּרֹב טוּבְךָ נַהֵל עֲדָתֶךָ	fuerte santo con muchedumbre de tu bien guiala tu compaña,
יג״ל פז״ק	יָחִיד גֵּאֶה לְעַמְּךָ פְנֵה זוֹכְרֵי קְדוּשָׁתֶךָ	unico altivo a tu pueblo atiede recordantes tu santidad
שק״ו צי״ת	שַׁוְעָתֵנוּ קַבֵּל וּשְׁמַע צַעֲקָתֵנוּ יוֹדֵעַ תַּעֲלוּמוֹת׃	nostro gemido recibe y oye nostra exclamacion conocie entrinsecos:

Prepared by Isaac ben Shem Tov Cavallero, “Orden de Oraciones segundo el uso ebrèo en lengua ebraica y vulgar espanol: traduzido por el doctor Isac hijo de Don Semtob cavallero” was the first siddur prepared for use by Sepharadim in Spanish throughout the Spanish-Portuguese diaspora. The earliest attestation of Ana b’Khoaḥ is unknown, but the earliest I have been able to find it is in a re-printing of Israel Cornelius (Cornelio) Adelkind proofread revision of Temunot Tehinot Tefilot Sefarad, a maḥzor first published by Daniel Bomberg in 1519. (The reprinted edition I found was from 1544. According to the scholar, H.P. Salomon, z”l, that edition is unchanged from Adelkind’s 1523 revision.^[1] This detail is mentioned by Salomon in “A fifteenth century haggada with ritual prescriptions in portuguese aljamiado.” Arquivos do Centro Cultural Português. vol. 15 (1980), p. 225. )

Ana b’Khoaḥ almost certainly dates from before this printing, but we simply don’t know. This is the earliest printing we have located it in (so far). If you know of an earlier example of Ana b’Khoaḥ in print or manuscript, please leave a comment or contact us.

For other examples of the 42 letter divine name sequence, find the litany of angel names in Sefer HaQanah and in Sefer haPeliah. Connected to the latter is another 42 letter divine name acrostic piyyut, “Elohim B’Yisrael.” There are also two other piyyutim directly concerned with the ascent of the soul of one on their deathbed; one recorded by Isaiah Horowitz in his Shnei Luḥot Habrit, and another provided in the Sefer Ma’avar Yabbok with prayers for the Ḥevre Kaddishe.

We are grateful to Aron Sterk for proofreading our transcription. He notes: “The accents are random and the ç before e and i are unnecessary…They are just typographic tics.” The transcription above expands the abbreviations (e.g. “con” for “co”) and swaps consonantal u for v and vice versa. –Aharon Varady

Source

Notes

Notes
1	This detail is mentioned by Salomon in “A fifteenth century haggada with ritual prescriptions in portuguese aljamiado.” Arquivos do Centro Cultural Português. vol. 15 (1980), p. 225.

פָּתַח אֵלִיָּֽהוּ | Pataḥ Eliyahu (Tiqqunei Zohar 17a), translated by Rabbi Zalman Schachter-Shalomi

Zalman Schachter-Shalomi (translation) — Sat, 01 Nov 2014 23:23:00 +0000

Source (Hebrew)	Translation (English)
פָּתַח אֵלִיָּֽהוּ וְאָמַר: רִבּוֹן עָלְמִין, אַנְתְּ הוּא חָד, וְלָא בְּחוּשְׁבָּן. אַנְתְּ הוּא עִלָּאָה דְכָּל עִלָּאִין, סְתִימָא עַל כָּל סְתִימִין. לֵית מַחֲשָׁבָה תְּפִיסָא בָךְ כְּלָל.	Elijah began saying: Lord of the worlds You Who are One and not just a number You are the highest of the highest most hidden of the undisclosed no thought scheme grasps You at all.
אַנְתְּ הוּא דְאַפֵּיקְתָּ עֲשַׂר תִּקּוּנִין, וּקְרִינָן לְהוֹן עֲשַׂר סְפִירָן, לְאַנְהָגָא בְהוֹן עָלְמִין סְתִימִין דְּלָא אִתְגַּלְיָן, וְעָלְמִין דְּאִתְגַּלְיָן.	You are He Who pours forth Ten Tikkunim. We call them the Ten S’firot to lead through them Worlds hidden and undisclosed and Worlds manifest and known.
וּבְהוֹן אִתְכְּסִיאַת מִבְּנֵי נְשָׁא. וְאַנְתְּ הוּא דִקָשֵׁר לוֹן, וּמְיַחֵד לוֹן.	In them are You hidden from the sons of men. You are He Who binds them, Who unites them.
וּבְגִין דְּאַנְתְּ מִלגָאו, כָּל מַאן דְּאַפְרֵישׁ חַד מֵחַבְרֵיהּ, מֵאִלֵּין עֲשַׂר סְפִירָן, אִתְחַשֵּׁב לֵיהּ כְּאִלּוּ אַפְרֵישׁ בָּךְ.	And since You are within them whosoever sunders one from its mate of these Ten S’firot to him it is accounted as if he had sundered You.
וְאִלֵּין עֲשַׂר סְפִירָן. אִנּוּן אָזְלִין כְּסִדְרָן. חַד אֲרִיךְ וְחַד קָצֵר וְחַד בֵּינוֹנִי.	These Ten S’firot proceed in their order one—long one—short and one between.
וְאַנְתְּ הוּא דְמַנְהֵיג לוֹן. וְלֵית מַאן דְּאַנְהֵיג לָךְ, לָא לְעֵֽלָּא וְלָא לְתַתָּא וְלָא מִכָּל סִטְרָא: לְבוּשִׁין תְּקֵינְתָּ לוֹן דְּמִנַּיְהוּ פָּרְחִין נִשְׁמָתִין לִבְנֵי נְשָׁא.	You are He who governs them. No one governs You neither below nor above nor at any side. You made wraps for them (The Ten S’firot) from whence blossom forth souls for the sons of men.
וְכַמָּה גוּפִין תְּקֵינְתָּ לוֹן, דְּאִתְקְרִֽיאוּ גוּפִין לְגַבֵּי לְבוּשִׁין דִּמְכַסְיָן עֲלֵיהוֹן: וְאִתְקְרִֽיאוּ בְּתִקּוּנָא דָא.	Many bodies You fashioned for them ‘bodies’ they are called when compared to the ‘wraps’ covering them. They are thus called in the following Tikkun
חֶֽסֶד דְּרוֹעָא יְמִינָא. גְּבוּרָה דְּרוֹעָא שְׂמָאלָא. תִּפְאֶֽרֶת גּוּפָא. נֶֽצַח הוֹד תְּרֵין שׁוֹקִין. יְסוֹד סִיּוּמָא דְגוּפָא אוֹת בְּרִית קֹֽדֶשׁ. מַלְכוּת פֶּה תּוֹרָה שֶׁבְּעַל פֶּה קְרִינָן לָהּ.	Hesed the ‘Right Arm’ Gevurah the ‘Left Arm’ Tiferet the ‘Trunk’ Netzaḥ and Hod the two ‘Thighs’ Y’sod the trunk’s ‘Extremity’; sign of the Covenant most holy. Malkhuth the ‘Orifice’; the oral Torah we call it.
חָכְמָה מוֹחָא אִיהִוּ מַחֲשָׁבָה מִלְּגָאו. בִּינָה לִבָּא וּבָהּ הַלֵּב מֵבִין.	Hokhmah the ‘Brain’; it is the Thought within Binah the ‘Heart’ in it understands the very heart of understanding
וְעַל אִלֵּין תְּרֵין כְּתִיב הַנִּסְתָּרוֹת לַיְיָ אֱלֹהֵֽינוּ.	Concerning these two (Hokhmah and Binah) it is written “Mysteries hidden are they of YHVH God”
כֶּֽתֶר עִלָאָה אִיהוּ כֶּֽתֶר מַלְכוּת. וַעֲלֵהּ אִתְּמַר מַגִּיד מֵרֵאֹשִית אַחֲרִית, וְאִיהוּ קַרְקַפְתָּא דִתְפִלֵּי מִלְּגָאו אִיהוּ שֵם יו”ד ה”א וא”ו ה”א דְּאִיהוּ אֹֽרַח אֲצִילוּת. וְאִיהוּ שַׁקְיוּ דְאִילָנָא בִּדְרוֹעוֹי וְעַנְפוֹי. כְּמַיָּא דְאַשְׁקוּ לְאִילָנָא וְאִתְרַבֵּי בְּהַהוּא שַׁקְיוּ:	Keter, the highest, for it is the Crown of Majesty, concerning it is said: “He tells the End from the Beginning.” (Isaiah 46:10) It is the scalp of the t’fillin within it is the ‘Mah’ name (of value 45) YUD-HA-VAV-HA it is the Heaven— way—of Azilut–Emanation. The rooting place of the Tree of Boughs and Branches. Like water drenching the Tree causing it to increase through the root’s sap.
רִבּוֹן עָלְמִין, אַנְתְּ הוּא עִלַּת הָעִלּוֹת, וְסִבַּת הַסִּבּוֹת, דְּאַשְׁקֵי לְאִילָנָא בְּהַהוּא נְבִיעוּ.	O Lord of the worlds You are Origin of Origins Cause of Causes Who drenches that Tree by this flux.
וְהַהוּא נְבִיעוּ אִיהוּ כְּנִֹשְמָתָא לְגוּפָא, דְּאִיהוּ חַיִּים לְגוּפָא.	And this flux like soul to body is the body’s life.
וּבָךְ לֵית דִּמְיוֹן וְלֵית דְּיוּקְנָא מִכָּל מַה דִּלְגָאו וּלְבָר: וּבְרָאת שְׁמַיָּא וְאַרְעָא, וְאַפֵיקְתָּ מִנְּהוֹן שִׁמְשָׁא וְסִיהֲרָא וְכוֹכְבַיָּא וּמַזָּלֵי,	In You There is nothing like image or form of anything within or without. You create Heaven and Earth bringing forth of their substance Sun, Moon Planets, Stars.
וּבְאַרְעָא אִילָנִין וּדְֹשָאִין וְגִנְתָא דְעֵֽדֶן וְעִשְֹבִּין וְחֵיוָן וּבְעִירִין וְעוֹפִין וְנוּנִין, וּבְנֵי נָשָׁא,	And on Earth, grass and trees a Garden of Eden flora and fauna beasts, birds, fish and Man.
לְאִשְׁתְּמוֹדְעָא בְּהוֹן עִלָּאִין, וְאֵיךְ יִתְנַהֲגוּן בְּהוֹן עִלָּאִין וְתַתָּאִין, וְאֵיךְ אִשְׁתְּמוֹדְעָאן מֵעִלָּאֵי וְתַתָּאֵי, וְלֵית דְּיָדַע בָּךְ כְּלָל.	All this so that what is above may become known so that we may have models of those above and below. Those above can become known through those below (and since there is no model in creation for You) there is no one who knows You at all.
וּבַר מִנָּךְ לֵית יִחוּדָא בְּעִלָּאֵי וְתַתָּאֵי. וְאַנְתְּ אִֹשְתְּמוֹדַע אָדוֹן עַל כֹּֽלָּא.	Outside of You there is no One (whole—all—complete) among those above and those below – Thus are You made known as the Origin of All and the Master of All.
וְכָל סְפִירִין, כָּל חַד אִית לָה שֵׁם יְדִֽיעָא, וּבְהוֹן אִתְקְרִֽיאוּ מַלְאָכַיָּא.	Each S’firah, has a known Name by these Names Angels are called. (An Angel— entity of force directed to an aim, an energy discharged by its own function.)
וְאַנְתְּ לֵית לָךְ שֵׁם יְדִֽיעָא, דְּאַנְתְּ הוּא מְמַלֵּא כָּל שְׁמָהָן. וְאַנְתְּ הוּא שְׁלִימוּ דְכֻלְּהוּ: וְכַד אַנְתְּ תִּסְתַּלֵּק מִנְּהוֹן, אִשְׁתָּאֲרוּ כֻּלְּהוּ שְׁמָהָן כְּגוּפָא בְּלָא נִשְׁמָתָא.	You have no known Name because all the Names are filled by You. You are the fulfillment of them all. When You rise up from them all the Names remain as bodies bereft of soul.
אַנְתְּ חַכִּים, וְלָא בְּחָכְמָה יְדִיעָא. אַנְתְּ הוּא מֵבִין, וְלָא מִבִּינָה יְדִיעָא. לֵית לָךְ אֲתַר יְדִיעָא.	You are wise yet not in wisdom known You are understanding yet not in understanding known In You there is no place for knowledge (to hold on).
אֶלָּא לְאִשְׁתְּמוֹדְעָא תּוּקְפָךְ וְחֵילָךְ לִבְנֵי נְשָׁא. וּלְאַחֲזָאָה לוֹן אֵיךְ מִתְנַהֵג עָלְמָא בְּדִינָא וּבְרַחֲמֵי. דְּאִינּוּן צֶֽדֶק וּמִֹשְפָּט, כְּפוּם עוֹבְדֵיהוֹן דִּבְנֵי נָשָׁא:	But Your power and strength You make knowable to Man as You show to him how the world is conducted in Law and Mercy For there is Righteousness and Justice according to the deeds of the sons of Man.
דִּין אִיהוּ גְבוּרָה. מִשְׁפָּט עַמּוּדָא דְאֶמְצָעִיתָא. צֶֽדֶק מַלְכוּתָא קַדִּישָׁא.	Law is Gevurah Justice—the middle column Righteousness—the Holy Majesty
מֹֽאזְנֵי צֶֽדֶק תְּרֵין סַמְכֵי קְשׁוֹט. הִין צֶֽדֶק אוֹת בְּרִית קֹֽדֶשׁ.	the just scales two true supports the righteous HIN (liquid measure) — is the holy Covenant.
כֹּֽלָּא לְאַחֲזָאָה אֵיךְ מִתְנַהֵג עָלְמָא. אֲבָל לָא דְּאִית לָךְ צֶֽדֶק יְדִיעָא דְאִיהוּ דִין. וְלָא מִשְׁפָּט יְדִיעָא דְאִיהוּ רַחֲמֵי. וְלָא מִכָּל מִדּוֹת אִלֵּין כְּלָל.	All this portrays how the world is conducted but not that there is in You known righteousness identical with Law (which binds You) Nor is there Justice in You which is Mercy or any other attribute at all.
בָּרוּךְ יְיָ לְעוֹלָם, אָמֵן וְאָמֵן.	Be drawn down to us —Blessed channeled YHVH into the world for ever truly so truly so Amen Amen.

We are grateful to Gabbai Seth Fishman for his transcription of Reb Zalman’s translation of Pataḥ Eliyahu “Prayer before Praying that we may Pray Well,” originally posted at his website, Jewish Renewal Hasidus.

Source(s)

כֹּל נְדָרִים | Kol N’darim, translated by Isaac Gantwerk Mayer

Isaac Gantwerk Mayer (translation) — Tue, 24 Sep 2019 04:04:36 +0000

The Italian Jewish community is one of the oldest continuous Jewish communities on the planet, dating back to the Roman empire at the latest.The Italian Jewish nusaḥ preserves several archaic practices that Ashkenazi and Sephardi rites no longer follow, many of which were found in gaonic siddurim and preserved only among the Italians. One fascinating custom of the Italian Jews is the recitation of what Ashkenazim and Sephardim call “Kol Nidrei” not in Aramaic, but in Hebrew, under the name “Kol N’darim.” This custom, also found among the Romaniotes of Greece, is elsewhere only found in the siddur of Rav Amram Gaon. The text included here is transcribed, niqqud and all, directly from a 1469 Italian-rite siddur found in the British Library. The scribe uses several non-standard vocalizations, which have been marked in editors’ notes.

Source (Hebrew)	Translation (English)
(ואחׄכׄ אומרין תפלת ערבית, ומתחילין קודם כל נדרים, ועומד החזן ואומ)	(And after that, we say the evening prayer, and begin first of all with Kol N’darim, and the ḥazzan stands and says:)
כֹּל נְדָרִים וֶאֱסָרִים וְהֶקְדֵשׁוֹת וַחֲרָמִים וּשְׁבוּעוֹת וְקִיּוּמִים שֶׁנָּדַרְנוּ וְשֶׁאָסַרְנוּ וְשֶׁהִקְדַּשְׁנוּ וְשֶׁהֶחֶרַמְנוּ וְשֶׁנִּשְׁבַּעְנוּ וְשֶׁקִּיָּימְנוּ וְשֶׁקִּבַּלְנוּ עַל נַפְשׁוֹתֵינוּ בִשׁבוּעָה׃ מִיּוֹם צוֹם כִּפּוּרִים שֶׁעֲבַר ^[1] מילה זו מנוקדת בצורה לא רגילה. לפי המסורה מנוקדת כך: שֶׁעָבָר עַד יוֹם צוֹם כִּפּוּרִים הַזֶּה הַבָּא עָלֵינוּ׃ בְכֻלָּם חָזַרְנוּ וּבָאנוּ לִפְנֵי אָבִינוּ שֶׁבַּשָּׁמַיִם׃ אִם נֶדֶר נָדַרְנוּ אֵין כָּאן נֶדֶר׃ אִם אִסַּר אָסַרְנוּ אֵין כָּאן אִסַּר׃	All vows and swears and pledges and charges and oaths and claims that we have vowed and we have sworn and we have pledged and we have charged and we have promised and we have claimed, and that we have received upon ourselves in oath, from the Yom Kippur fast that passed to this Yom Kippur fast coming upon us. In all we have returned and come before our Parent who is in heaven.
אִם הֶקְדֵּשׁ הִקְדַּשְׁנוּ אֵין כָּאן הֶקְדֵּשׁ׃ אִם חֶרֶם ^[2] מילה זו מנוקדת בצורה לא רגילה. לפי המסורה מנוקדת כך: חֵרֶם הֶחֱרַמְנוּ אֵין כָּאן חֶרֶם ^[3] מילה זו מנוקדת בצורה לא רגילה. לפי המסורה מנוקדת כך: חֵרֶם ׃ אִם שְׁבוּעָה נִשְׁבַּעְנוּ אֵין כָּאן שְׁבוּעָה׃ אִם קִיּוּם קִיַּימְנוּ אֵין כָּאן קִיּוּם׃	If a vow we vowed may there here be no vow. If a swear we swore may there here be no swear. If a pledge we pledged may there here be no pledge. If a charge we charged may there here be no charge. If an oath we promised may there here be no oath. If a claim we claimed may there here be no claim.
בַּטֵל הַנֶּדֶר מֵעִקָרוֹ׃ בַּטֵל הַאִסַּר מֵעִקָרוֹ׃ בַּטֵל הַהֶקְדֵּשׁ מֵעִקָרוֹ׃ בַּטֵל הַחֶרֶם ^[4] מילה זו מנוקדת בצורה לא רגילה. לפי המסורה מנוקדת כך: חֵרֶם מֵעִקָרוֹ׃ בְּטֵלָה הַשְּׁבוּעָה מֵעִקָרָהּ׃ בַּטֵל הַקִיּוּם מֵעִקָרוֹ׃	Nullify the vow of its essence. Nullify the swear of its essence. Nullify the pledge of its essence. Nullify the charge of its essence. Nullify the oath of its essence. Nullify the claim of its essence.
אֵין כָּאן לֹא נֶדֶר וְלֹא אִסָּר וְלֹא הֶקְדֵּשׁ וְלֹא חֶרֶם וְלֹא שְׁבוּעָה וְלֹא קִיּוּם׃ יֵשׁ כָּאן סְלִיחָה וּמְחִילָה וְכַפָּרָה עַל כׇּל עַוֹנוֹתֵנוּ׃	May there here be no vow and no swear and no pledge and no charge and no oath and no claim. May there be here repentance and forgiveness and atonement for all our iniquities.
(ואומ׳ החזן גׄ פעמים, ואחר כך אומ׳ זה הפסוק)	(And the ḥazzan says it 3 times, and after that says this verse:)
כְּכָתוּב ״וְנִסְלַ֗ח לְכׇל־עֲדַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְלַגֵּ֖ר הַגָּ֣ר בְּתוֹכָ֑ם כִּ֥י לְכׇל־הָעָ֖ם בִּשְׁגָגָֽה׃״ ^[5] פסוק זה במדבר טו:כו	As it is written: “And all the community of the children of Israel will be forgiven, and the immigrant immigrating in their midst, for all the people has unintentionally sinned.” (Numbers 15:26)
(ואחׄכׄ מברך שהחיינו כדרך זה) ״בָּרוּךְ אַתָּה ײָ ﭏֱֹהֵינוּ מֶלֶךְ הָעוֹלָם ^[6] אות השימוש זו מנוקדת בצורה לא רגילה. לפי המסורה מנוקדת כך: שֶׁ־ שְׁהֶחֵיָינוּ וְקִיְּימַנוּ וְהִגִיעַנוּ לִזְמָן הַזֶּה״	(And after that bless the Sheheḥeyanu like so:) “Blessed are You, Adonai our God, Sovereign of the Universe, who gave us life and sustained us and brought us to this time.”

Source

Italian‪-‬Rite Hebrew ‪”‬Kol N‪’‬darim‪”.‬ British Library, Add MS 26957‪,‬ f.76v

Notes

Notes
1	מילה זו מנוקדת בצורה לא רגילה. לפי המסורה מנוקדת כך: שֶׁעָבָר
2	מילה זו מנוקדת בצורה לא רגילה. לפי המסורה מנוקדת כך: חֵרֶם
3	מילה זו מנוקדת בצורה לא רגילה. לפי המסורה מנוקדת כך: חֵרֶם
4	מילה זו מנוקדת בצורה לא רגילה. לפי המסורה מנוקדת כך: חֵרֶם
5	פסוק זה במדבר טו:כו
6	אות השימוש זו מנוקדת בצורה לא רגילה. לפי המסורה מנוקדת כך: שֶׁ־

יִגְדַּל (אשכנז)‏ | Yigdal, by Daniel ben Yehudah (rhyming translation by Jacob Waley, before 1873)

Aharon N. Varady (transcription) — Sun, 11 Jun 2023 01:41:57 +0000

Source (Hebrew)	Translation (English)
יִגְדַּל אֱלֹהִים חַי וְיִשְׁתַּבַּח נִמְצָא וְאֵין עֵת אֶל מְצִיאוּתוֹ. אֶחָד וְאֵין יָחִיד כְּיִחוּדוֹ נֶעְלָם וְגַם אֵין סוֹף לְאַחְדּוּתוֹ.	Praised be the living God and glorified, Whose being hath no origin or date. One and alone in Unity is He; in Majesty unseen, eternal state.
אֵין לוֹ דְמוּת הַגּוּף וְאֵינוֹ גּוּף לֹא נַעֲרֹךְ אֵלָיו קְדֻשָּׁתוֹ. קַדְמוֹן לְכָל־דָּבָר אֲשֶׁר נִבְרָא רִאשׁוֹן וְאֵין רֵאשִׁית לְרֵאשִׁיתוֹ.	He hath no corp’real frame, no outward form, a Spirit, in His holiness sublime. Prior was He to all created things, the First without beginning and beyond all time.
הִנּוֹ אֲדוֹן עוֹלָם לְכָל נוֹצָר יוֹרֶה גְּדֻלָּתוֹ וּמַלְכוּתוֹ. שֶׁפַע נְבוּאָתוֹ נְתָנוֹ אֶל־אַנְשֵׁי סְגֻלָּתוֹ וְתִפְאַרְתּוֹ.	Behold He is the Lord of all the world; His greatness and His sway all things proclaim. The spirit of his prophesy He gave unto His servants chos’n to exalt His name.
לֹא קָם בְּיִשְׂרָאֵל כְּמֹשֶׁה עוֹד נָבִיא וּמַבִּיט אֶת־תְּמוּנָתוֹ. תּוֹרַת אֱמֶת נָתַן לְעַמּוֹ אֵל עַל יַד נְבִיאוֹ נֶאֱמַן בֵּיתוֹ.	In Israel ne’er hath ris’n like Moses yet, a Prophet who beheld Him face to face. God to His people gave the law of truth, through the great Prophet, faithful of his race.
לֹא יַחֲלִיף הָאֵל וְלֹא יָמִיר דָּתוֹ לְעוֹלָמִים לְזוּלָתוֹ. צוֹפֶה וְיוֹדֵעַ סְתָרֵינוּ מַבִּיט לְסוֹף דָּבָר בְּקַדְמָתוֹ.	His Law God ne’er will change, nor substitute another in its place while Time shall last. He seeth and knoweth all our secret thoughts. To Him is clear the future as the past.
גּוֹמֵל לְאִישׁ חָסִיד כְּמִפְעָלוֹ נוֹתֵן לְרָשָׁע רָע כְּרִשְׁעָתוֹ. יִשְׁלַח לְקֵץ יָמִים מְשִׁיחֵנוּ לִפְדּוֹת מְחַכֵּי קֵץ יְשׁוּעָתוֹ.	The good for his good works will He requite, the wicked punish for his evil ways — And unto those who His salvation seek, will send Messiah at the end of days.
מֵתִים יְחַיֶּה אֵל בְּרֹב חַסְדּוֹ בָּרוּךְ עֲדֵי עַד שֵׁם תְּהִלָּתוֹ׃	Yea, in His mercy, He the dead will raise; blest be His Name with everlasting praise!

This is the philosophical-creed-as-piyyut, Yigdal, by Daniel ben Judah Dayyan. Yigdal means “Magnify [O Living God]” and is based on the 13 Articles of Faith formulated by Maimonides (1135-1204). Daniel ben Judah spent eight years improving his piyyut, completing Yigdal in 1404. This was not the only metrical presentment of the 13 Articles of Faith; but it has outlived all others, whether in Hebrew or in the vernacular. The rhymed English translation by Jacob Waley (1818-1873) was published posthumously by his daughter, Julia Matilda Cohen, in The children’s Psalm-book, a selection of Psalms with explanatory comments, together with a prayer-book for home use in Jewish families (1907), pp. 300-303.

Source(s)

יִגְדַּל (אשכנז)‏ | Yigdal, by Daniel ben Yehudah Dayyan (translation by Tsvi Hirsch Filipowski, 1862)

Tsvi Hirsch Filipowski (translation) — Mon, 06 Dec 2021 04:56:25 +0000

Source (Hebrew)	Translation (English)
1. יִגְדַּל אֱלֹהִים חַי וְיִשְׁתַּבַּח. נִמְצָא וְאֵין עֵת אֶל מְצִיאוּתוֹ׃	1. Let the living God be magnified and be praised; he exists, and there is no period to his existence.‏
2. אֶחָד וְאֵין יָחִיד כְּיִחוּדוֹ. נֶעְלָם וְגַם אֵין סוֹף לְאַחְדּוּתוֹ׃	2. He is unity, and there is no unity like unto his unity; he is concealed, yea, also there is no end to his unity.
3. אֵין לוֹ דְמוּת הַגּוּף וְאֵינוֹ גּוּף. לֹא נַעֲרֹךְ אֵלָיו קְדֻשָּׁתוֹ׃	3. He hath no bodily likeness, nor is he corporeal; his holiness is incomputable.
4. קַדְמוֹן לְכׇל־דָּבָר אֲשֶׁר נִבְרָא. רִאשׁוֹן וְאֵין רֵאשִׁית לְרֵאשִׁיתוֹ׃	4. He was the antecedent to everything which was created, he is the first, and there is no beginning to his beginning.
5. הִנּוֹ אֲדוֹן עוֹלָם לְכׇל־נוֹצָר יוֹרֶה גְּדֻלָּתוֹ וּמַלְכוּתוֹ׃	5. Behold, he is the Lord of the Universe, to all that is formed; shewing his magnificence and his kingdom.
6. שֶֽׁפַע נְבוּאָתוֹ נְתָנוֹ. אֶל אַנְשֵׁי סְגֻלָּתוֹ וְתִפְאַרְתּוֹ׃	6. The inspiration of his prophecy he gave unto his peculiar and glorified people.
7. לֹא קָם בְּיִשְׂרָאֵל כְּמֹשֶׁה עוֹד. נָבִיא. וּמַבִּיט אֶת־תְּמוּנָתוֹ׃‏	7. Yet never hath there arisen in Israel a prophet like unto Moses, who beheld the similitude of his glory.
8. תּוֹרַת אֱמֶת נָתַן לְעַמּוֹ אֵל עַל־יַד נְבִיאוֹ נֶאֱמַן בֵּיתוֹ׃	8. A law of truth hath the Almighty given to his people, by the hand of our prophet, the faithful of his house.
9. לֹא יַחֲלִיף הָאֵל וְלֹא יָמִיר דָּתוֹ. לְעוֹלָמִים לְזוּלָתוֹ׃	9. The Almighty will never change nor alter his law, for evermore there is none but his.
10. צוֹפֶה וְיוֹדֵעַ סְתָרֵֽינוּ. מַבִּיט לְסוֹף דָּבָר בְּקַדְמָתוֹ׃	10. He observeth and knoweth all our secrets, he beholdeth the end of everything before it is begun.
11. גּוֹמֵל לְאִישׁ חֶֽסֶד כְּמִפְעָלוֹ. נוֹתֵן לְרָשָׁע רָע כְּרִשְׁעָתוֹ׃	11. He rewardeth every saint according to his work, he yieldeth to the wicked evil according to his wickedness.
12. יִשְׁלַח לְקֵץ יָמִים מְשִׁיחֵֽנוּ. לִפְדּוֹת מְחַכֵּי קֵץ יְשׁוּעָתוֹ׃	12. He will send at the end of days our anointed, to redeem those who hope at that end for his salvation.
13. מֵתִים יְחַיֶּה אֵל בְּרֹב חַסְדּוֹ. בָּרוּךְ עֲדֵי־עַד שֵׁם תְּהִלָּתוֹ׃	13. The Almighty will quicken the dead, with the multitude of his mercy. Blessed be his name and his praise, for ever and ever.

This is the philosophical-creed-as-piyyut, Yigdal, by Daniel ben Judah Dayyan. Yigdal means “Magnify [O Living God]” and is based on the 13 Articles of Faith formulated by Maimonides (1135-1204). Daniel ben Judah spent eight years improving his piyyut, completing Yigdal in 1404. This was not the only metrical presentment of the 13 Articles of Faith; but it has outlived all others, whether in Hebrew or in the vernacular. The English translation appearing here is as found on pp. 2-3 of Tsvi Filipowski’s siddur Tefilot Yisrael (1862).

Source(s)

יִגְדַּל (אשכנז)‏ | Yigdal, by Daniel ben Yehudah Dayyan (abridged translation by Rev. Newton Mann, 1884)

Aharon N. Varady (transcription) — Wed, 24 Dec 2025 22:36:08 +0000

Source (Hebrew)	Translation (English)
יִגְדַּל אֱלֹהִים חַי וְיִשְׁתַּבַּח נִמְצָא וְאֵין עֵת אֶל מְצִיאוּתוֹ׃	Extolléd be the living God and praiséd be his name, Who was, and is, and is to be, eternally the same.
אֶחָד וְאֵין יָחִיד כְּיִחוּדוֹ נֶעְלָם וְגַם אֵין סוֹף לְאַחְדּוּתוֹ׃	One God is he, no unity like his is there in aught; A unity unending, Being beyond all thought.
אֵין לוֹ דְמוּת הַגּוּף וְאֵינוֹ גּוּף לֹא נַעֲרֹךְ אֵלָיו קְדֻשָּׁתוֹ׃	Formless, all lovely forms but intimate his loveliness; Holy, our holiest thoughts reveal him even less;
קַדְמוֹן לְכׇל־דָּבָר אֲשֶׁר נִבְרָא רִאשׁוֹן וְאֵין רֵאשִׁית לְרֵאשִׁיתוֹ׃	Eternal, he was God ere aught was formed that now appears; He is the First, and there was no beginning to his years.
הִנּוֹ אֲדוֹן עוֹלָם לְכׇל־נוֹצָר יוֹרֶה גְּדֻלָּתוֹ וּמַלְכוּתוֹ׃	Lo! he is Lord of all the earth, Creation speaks his praise And everywhere, above, below, his mighty will obeys.
שֶֽׁפַע נְבוּאָתוֹ נְתָנוֹ אֶל אַנְשֵׁי סְגֻלָּתוֹ וְתִפְאַרְתּוֹ׃	His word by ancient prophets came to Israel, chosen face, The first of whom was Moses, who beheld God face to face.
לֹא קָם בְּיִשְׂרָאֵל כְּמֹשֶׁה עוֹד נָבִיא וּמַבִּיט אֶת־תְּמוּנָתוֹ׃‏	His word he gave his people by the prophet of his choice, Whose faithfulness we celebrate with heart and soul and voice.
תּוֹרַת אֱמֶת נָתַן לְעַמּוֹ אֵל עַל־יַד נְבִיאוֹ נֶאֱמַן בֵּיתוֹ׃	Established is his law, and changeless it must stand, Written upon our human hearts and on the sea and land.
צוֹפֶה וְיוֹדֵעַ סְתָרֵֽינוּ מַבִּיט לְסוֹף דָּבָר בְּקַדְמָתוֹ׃	He knoweth all our secret thoughts, naught from him is concealed, The end from the beginning stands to him alone revealed.
גּוֹמֵל לְאִישׁ חֶֽסֶד כְּמִפְעָלוֹ נוֹתֵן לְרָשָׁע רָע כְּרִשְׁעָתוֹ׃
יִשְׁלַח לְקֵץ יָמִים מְשִׁיחֵֽנוּ לִפְדּוֹת מְחַכֵּי קֵץ יְשׁוּעָתוֹ׃
מֵתִים יְחַיֶּה אֵל בְּרֹב חַסְדּוֹ בָּרוּךְ עֲדֵי־עַד שֵׁם תְּהִלָּתוֹ׃

This is Rev. Newton Mann’s slightly abridged rhymed English translation of Daniel ben Yehudah Dayyan’s “Yigdal” as first published in Rabbi Max Landsberg’s Ritual for Jewish Worship (1884), pp. 13-14. Mann, a Unitarian minister, had made the translation at the request of Rabbi Landsberg. Over at the Hymnology Archive, Chris Fenner writes,

When Max Landsberg (1845–1927), rabbi of the B’rith Kodesh Congregation in Rochester, New York, was assembling his Ritual of Jewish Worship (1884), he approached his friend Newton Mann, pastor of the Unity Church (Unitarian) in Rochester, about creating a version of the Yigdal in English rhyme. This appeared in the book, beginning “Extollèd be the living God and praisèd be his name,” in 9 rhyming couplets, effectively 8.6.8.6 (Common Meter). This text, unfortunately, did not have the same meter as the Hebrew and could not be used with existing Hebrew tunes. In his preface, Landsberg acknowledged Mann: “I cannot find adequate terms to express my obligations to my dear friend Rev. N.M. Mann, Pastor of Unity Church, for the kind interest he has taken in the preparation of Part First of this Ritual, and the valuable services he has rendered in making the English more idiomatic and perfect.”

Later on, at Rabbi Landsberg’s request, William Channing Gannet (Mann’s successor at Unity Church) revised Mann’s translation. That derived work was published in Unity Hymns and Chorals (1911). Many thanks to the Hymnology Archive and to Chris Fenner for his research.

I have set the text of Mann’s English translation side-by-side with the Hebrew source text of Yigdal indicating several of the verses left untranslated, likely a testament to the ideological differences of the Reform Judaism of Rabbi Landsberg. –Aharon Varady

Source(s)

יִגְדַּל (אשכנז)‏ | Yigdal, by Daniel ben Yehudah Dayan (rhyming translation by Alice Lucas, 1894)

Aharon N. Varady (transcription) — Sat, 13 Mar 2021 16:15:21 +0000

Source (Hebrew)	Translation (English)
יִגְדַּל אֱלֹהִים חַי וְיִשְׁתַּבַּח. נִמְצָא וְאֵין עֵת אֶל מְצִיאוּתוֹ׃	The living God we praise, exalt, adore! He was, He is, He will be evermore.
אֶחָד וְאֵין יָחִיד כְּיִחוּדוֹ. נֶעְלָם וְגַם אֵין סוֹף לְאַחְדּוּתוֹ׃	No unity like unto His can be, Eternal, inconceivable is He.
אֵין לוֹ דְמוּת הַגּוּף וְאֵינוֹ גּוּף. לֹא נַעֲרֹךְ אֵלָיו קְדֻשָּׁתוֹ׃	No form or shape has th’ incorporeal One, Most holy beyond all comparison.
קַדְמוֹן לְכָל־דָּבָר אֲשֶׁר נִבְרָא. רִאשׁוֹן וְאֵין רֵאשִׁית לְרֵאשִׁיתוֹ׃	He was, ere aught was made in heaven or earth, But His existence has no date or birth.
הִנּוֹ אֲדוֹן עוֹלָם לְכָל־נוֹצָר יוֹרֶה גְּדֻלָּתוֹ וּמַלְכוּתוֹ׃	Lord of the Universe is He proclaimed, Teaching His power to all His hand has framed.
שֶֽׁפַע נְבוּאָתוֹ נְתָנוֹ. אֶל אַנְשֵׁי סְגֻלָּתוֹ וְתִפְאַרְתּוֹ׃	He gave His gift of prophecy to those In whom He gloried, whom He loved and chose.
לֹא קָם בְּיִשְׂרָאֵל כְּמֹשֶׁה עוֹד. נָבִיא. וּמַבִּיט אֶת־תְּמוּנָתוֹ׃‏	No prophet ever yet has filled the place Of Moses, who beheld God face to face.
תּוֹרַת אֱמֶת נָתַן לְעַמּוֹ אֵל עַל־יַד נְבִיאוֹ נֶאֱמַן בֵּיתוֹ׃	Through Him (the faithful in His house) the Lord The law of truth to Israel did accord.
לֹא יַחֲלִיף הָאֵל וְלֹא יָמִיר דָּתוֹ. לְעוֹלָמִים לְזוּלָתוֹ׃	This law God will not alter, will not change For any other through time’s utmost range.
צוֹפֶה וְיוֹדֵעַ סְתָרֵֽינוּ. מַבִּיט לְסוֹף דָּבָר בְּקַדְמָתוֹ׃	He knows and heeds the secret thoughts of man: He saw the end of all ere aught began.
גּוֹמֵל לְאִישׁ חֶֽסֶד כְּמִפְעָלוֹ. נוֹתֵן לְרָשָׁע רָע כְּרִשְׁעָתוֹ׃	With love and grace doth He the righteous bless, He metes out evil unto wickedness.
יִשְׁלַח לְקֵץ יָמִים מְשִׁיחֵֽנוּ. לִפְדּוֹת מְחַכֵּי קֵץ יְשׁוּעָתוֹ׃	He at the last will His anointed send, Those to redeem, who hope, and wait the end.
מֵתִים יְחַיֶּה אֵל בְּרֹב חַסְדּוֹ. בָּרוּךְ עֲדֵי־עַד שֵׁם תְּהִלָּתוֹ׃	God will the dead to life again restore, Praised be His glorious name for evermore.

This is the philosophical-creed-as-piyyut, Yigdal, by Daniel ben Judah Dayyan. Yigdal means “Magnify [O Living God]” and is based on the 13 Articles of Faith formulated by Maimonides (1135-1204). Daniel ben Judah spent eight years improving his piyyut, completing Yigdal in 1404. This was not the only metrical presentment of the 13 Articles of Faith; but it has outlived all others, whether in Hebrew or in the vernacular. The English translation appearing here is as found on pp. 74-75 of Songs of Zion (1894), by Alice Lucas.

Source(s)

יִגְדַּל (אשכנז)‏ | Yigdal, by Daniel ben Yehudah (trans. Israel Zangwill, 1904)

Israel Zangwill (translation) — Mon, 12 Jun 2023 17:13:31 +0000

Source (Hebrew)	Translation (English)
יִגְדַּל אֱלֹהִים חַי וְיִשְׁתַּבַּח נִמְצָא וְאֵין עֵת אֶל מְצִיאוּתוֹ׃	1. The living God O magnify and bless, Transcending Time and here eternally.
אֶחָד וְאֵין יָחִיד כְּיִחוּדוֹ נֶעְלָם וְגַם אֵין סוֹף לְאַחְדּוּתוֹ׃	2. One Being, yet unique in unity; A mystery of Oneness measureless.
אֵין לוֹ דְמוּת הַגּוּף וְאֵינוֹ גּוּף לֹא נַעֲרֹךְ אֵלָיו קְדֻשָּׁתוֹ׃	3. Lo I form or body He has none, and man No semblance of His holiness can frame.
קַדְמוֹן לְכָל דָּבָר אֲשֶׁר נִבְרָא רִאשׁוֹן וְאֵין רֵאשִׁית לְרֵאשִׁיתוֹ׃	4. Before Creation’s dawn He was the same; The first to be, though never He began.
הִנּוֹ אֲדוֹן עוֹלָם לְכָל נוֹצָר יוֹרֶה גְּדֻלָּתוֹ וּמַלְכוּתוֹ׃	5. He is the world’s and every creature’s Lord; His rule and majesty are manifest,
שֶׁפַע נְבוּאָתוֹ נְתָנוֹ אֶל אַנְשֵׁי סְגֻלָּתוֹ וְתִפְאַרְתּוֹ׃	6. And through His chosen, glorious sons exprest In prophecies that through their lips are poured.
לֹא קָם בְּיִשְׂרָאֵל כְּמֹשֶׁה עוֹד נָבִיא וּמַבִּיט אֶת תְּמוּנָתוֹ׃	7. Yet never like to Moses rose a seer, Permitted glimpse behind the veil divine.
תּוֹרַת אֱמֶת נָתַן לְעַמּוֹ אֵל עַל יַד נְבִיאוֹ נֶאֱמַן בֵּיתוֹ׃	8. This faithful prince of God’s prophetic line Received the Law of Truth for Israel’s ear.
לֹא יַחֲלִיף הָאֵל וְלֹא יָמִיר דָּתוֹ לְעוֹלָמִים לְזוּלָתוֹ׃	9. The Law God gave He never will amend, Nor ever by another Law replace.
צוֹפֶה וְיוֹדֵעַ סְתָרֵינוּ מַבִּיט לְסוֹף דָּבָר בְּקַדְמָתוֹ׃	10. Our secret things are spread before His face; In all beginnings He beholds the end.
גּוֹמֵל לְאִישׁ חָסִיד כְּמִפְעָלוֹ נוֹתֵן לְרָשָׁע רָע כְּרִשְׁעָתוֹ׃	11. The saint’s reward He measures to his need, The sinner reaps the harvest of his ways.
יִשְׁלַח לְקֵץ יָמִים מְשִׁיחֵנוּ לִפְדּוֹת מְחַכֵּי קֵץ יְשׁוּעָתוֹ׃	12. Messiah He will send at end of days, And all the faithful to salvation lead.
מֵתִים יְחַיֶּה אֵל בְּרֹב חַסְדּוֹ בָּרוּךְ עֲדֵי עַד שֵׁם תְּהִלָּתוֹ׃	13. God will the dead again to life restore In His abundance of almighty love.
	Then blessed be His Name, all names above, And let His praise resound for evermore.

This is the philosophical-creed-as-piyyut, Yigdal, by Daniel ben Judah Dayyan. Yigdal means “Magnify [O Living God]” and is based on the 13 Articles of Faith formulated by Maimonides (1135-1204). Daniel ben Judah spent eight years improving his piyyut, completing Yigdal in 1404. This was not the only metrical presentment of the 13 Articles of Faith; but it has outlived all others, whether in Hebrew or in the vernacular. The English translation here by Israel Zangwill was transcribed from Arthur Davis & Herbert Adler’s מַחֲזוֹר עֲבֹדַת אֹהֶל מוֹעֵד: עֲבֹדַת חַג הַכִּפּוּרִים Maḥzor Avodat Ohel Moed: Avodat Yom haKippurim Part II: Morning Service (1904), p. 2.

Source(s)

יִגְדַּל (אשכנז)‏ | Yigdal, by Daniel ben Yehudah Dayyan (abridged translation by Rev. William Channing Gannett, 1911)

Aharon N. Varady (transcription) — Thu, 25 Dec 2025 20:38:31 +0000

Source (Hebrew)	Translation (English)
יִגְדַּל אֱלֹהִים חַי וְיִשְׁתַּבַּח נִמְצָא וְאֵין עֵת אֶל מְצִיאוּתוֹ׃	Praise to the living God! All praised be his Name, Who was, and is, and is to be, For aye the same!
אֶחָד וְאֵין יָחִיד כְּיִחוּדוֹ נֶעְלָם וְגַם אֵין סוֹף לְאַחְדּוּתוֹ׃	The One Eternal God Ere aught that now appears: The First, the Last, beyond all thought His timeless years!
אֵין לוֹ דְמוּת הַגּוּף וְאֵינוֹ גּוּף לֹא נַעֲרֹךְ אֵלָיו קְדֻשָּׁתוֹ׃	Formless, all lovely forms Declare his loveliness; Holy, no holiness of earth Can his express.
קַדְמוֹן לְכׇל־דָּבָר אֲשֶׁר נִבְרָא רִאשׁוֹן וְאֵין רֵאשִׁית לְרֵאשִׁיתוֹ׃
הִנּוֹ אֲדוֹן עוֹלָם לְכׇל־נוֹצָר יוֹרֶה גְּדֻלָּתוֹ וּמַלְכוּתוֹ׃	Lo, he is Lord of all! Creation speaks his praise, And everywhere, above, below, His will obeys.
שֶֽׁפַע נְבוּאָתוֹ נְתָנוֹ אֶל אַנְשֵׁי סְגֻלָּתוֹ וְתִפְאַרְתּוֹ׃	His Spirit floweth free, High surging where it will: In prophet’s word he spake of old, — He speaketh still.
לֹא קָם בְּיִשְׂרָאֵל כְּמֹשֶׁה עוֹד נָבִיא וּמַבִּיט אֶת־תְּמוּנָתוֹ׃‏
תּוֹרַת אֱמֶת נָתַן לְעַמּוֹ אֵל עַל־יַד נְבִיאוֹ נֶאֱמַן בֵּיתוֹ׃	Established is his law, And changeless it shall stand, Deep writ upon the human heart, On sea, on land.
צוֹפֶה וְיוֹדֵעַ סְתָרֵֽינוּ מַבִּיט לְסוֹף דָּבָר בְּקַדְמָתוֹ׃	He knoweth every thought, Our secrets open lie, End as beginning clear to his All-seeing eye.
גּוֹמֵל לְאִישׁ חֶֽסֶד כְּמִפְעָלוֹ נוֹתֵן לְרָשָׁע רָע כְּרִשְׁעָתוֹ׃	With perfect poise he binds, Accordant to the deed, To wrong the doom, to right the joy, In measured meed.
יִשְׁלַח לְקֵץ יָמִים מְשִׁיחֵֽנוּ לִפְדּוֹת מְחַכֵּי קֵץ יְשׁוּעָתוֹ׃
מֵתִים יְחַיֶּה אֵל בְּרֹב חַסְדּוֹ בָּרוּךְ עֲדֵי־עַד שֵׁם תְּהִלָּתוֹ׃	Eternal life hath he Implanted in the soul; His love shall be our strength and stay, While ages roll.
יִגְדַּל אֱלֹהִים חַי וְיִשְׁתַּבַּח נִמְצָא וְאֵין עֵת אֶל מְצִיאוּתוֹ׃	Praise to the living God! All praised be his Name, Who was, and is, and is to be, For aye the same!

This is the abridged rhyming English translation of Yigdal by Rev. William Channing Gannett (1840-1923) made at the request of Rabbi Max Landsberg. Rabbi Landsberg had years earlier requested the same of Gannet’s predecessor, Rev. Newton Mann, at the Unity Church in Rochester, New York in 1884, and Gannet’s version can be considered an update of Mann’s translation. Mann’s translation notably lacked the three final stanzas of Yigdal, possibly at the request of Landsberg in conformance with Reform Jewish theology, but possibly also in order to conform to the ecumenical spirit of collaboration with a Unitarian minister by hewing to agreed principles between Judaism and Unitarianism. Gannet’s update includes translations of 2/3 of these missing stanzas, but also removes two that Mann had translated. In setting Gannett’s translation opposite the Hebrew text, I have retained the Hebrew of the stanzas lacking translation in order to more clearly indicate their absence. Gannet’s translation was first published in his Unity hymns and chorals (1911), pp. 2-3. Gannett’s translation was adopted into the Union Hymnal (1914). Many thanks to Chris Fenner at the Hymnology Archive for researching and informing us of Mann and Gannett’s Yigdal translations. –Aharon Varady

Source(s)

יִגְדַּל (מנהג הספרדים)‏ | Yigdal, by Daniel ben Yehudah (rhyming translation by Rabbi David de Sola Pool, 1937)

David de Sola Pool — Sat, 13 Mar 2021 05:14:03 +0000

Source (Hebrew)	Translation (English)
יִגְדַּל אֱלֹהִים חַי וְיִשְׁתַּבַּח נִמְצָא וְאֵין עֵת אֶל־מְצִֽיאוּתוֹ׃‏	Praise God existent through eternity! No time can limit Him to whom we pray.
אֶחָד וְאֵין יָחִיד כְּיִֽחוּדוֹ נֶעְלָם וְגַם אֵין סוֹף לְאַחְדּוּתוֹ׃‏	An all-embracing unity is He, Unique in oneness words cannot convey.
אֵין לוֹ דְמוּת הַגּוּף וְאֵינוֹ גּוּף לֹא נַֽעֲרֹךְ אֵלָיו קְדֻשָּׁתוֹ׃	A spirit, holy, bodiless, is He, No semblance or no image can portray.
קַדְמוֹן לְכָל־דָּבָר אֲשֶׁר נִבְרָא רִאשׁוֹן וְאֵין רֵאשִׁית לְרֵֽאשִׁיתוֹ׃‏	Himself, First Cause, without beginning lived Eternal ere creations’s vast array.
הִנּוֹ אֲדוֹן עוֹלָם לְכָל־נוֹצָר יוֹרֶה גְּדֻלָּתוֹ וּמַלְכוּתוֹ׃‏	The Lord of all is He. To all that is The universe reveals His might and sway.
שֶֽׁפַע נְבוּאָתוֹ נְתָנוֹ אֶל־ אַנְשֵׁי סְגֻלָּתוֹ וְתִפְאַרְתּוֹ׃‏	The prophet’s mystic gift He would inspire In Israel’s great seers His truth to say.
לֹא קָם בְּיִשְׂרָאֵל כְּמֹשֶׁה עוֹד נָבִיא וּמַבִּיט אֶל־תְּמֽוּנָתוֹ׃‏	Like Moses ne’er was seer in Israel To whom His glory God could clear display.
תּוֹרַת אֱמֶת נָתַן לְעַמּוֹ אֵל עַל־יַד נְבִיאוֹ נֶֽאֱמַן בֵּיתוֹ׃	By means of Moses “faithful in His house” He gave us the Torah which we obey.
לֹא יַֽחֲלִיף הָאֵל וְלֹא יָמִיר דָּתוֹ לְעוֹלָמִים לְזֽוּלָתוֹ׃	The Law shall ne’er be changed, nor testament Shall substitute for it for e’er and aye.
צוֹפֶה וְיוֹדֵֽעַ סְתָרֵֽינוּ מַבִּיט לְסוֹף דָּבָר בְּקַדְמוּתוֹ׃	He understands and knows our secret thoughts, Ere aught be formed, its end He can foresay.
גּוֹמֵל לְאִישׁ חָסִיד כְּמִפְעָלוֹ נוֹתֵן לְרָשָׁע רָע כְּרִשְׁעָתוֹ׃	A fit reward on virtue He bestows; Unscathed may none His teaching disobey.
יִשְׁלַח לְקֵץ יָמִים מְשִׁיחֵֽנוּ לִפְדּוֹת מְחַכֵּי קֵץ יְשׁוּעָתוֹ׃	Messiah He will send – O be it soon! – To bring redemption on the judgement day.
מֵתִים יְחַיֶּה אֵל בְּרֹב חַסְדּוֹ בָּרוּךְ עֲדֵי עַד שֵׁם תְּהִלָּתוֹ׃	The dead will He revive in healing love. For ever blessed be He, our strength and stay.
אֵֽלֶּה שְׁלֹשׁ עֶשְׂרֵה לְעִקָּרִים הִנָּם יְסוֹד דַּת אֵל וְתֽוֹרָתוֹ׃	The thirteen roots of Jewish faith are these. God’s holy name be blessed and praised for aye.
מֵתִים יְחַיֶּה אֵל בְּרֹב חַסְדּוֹ בָּרוּךְ עֲדֵי עַד שֵׁם תְּהִלָּתוֹ׃	The dead will He revive in healing love. For ever blessed be He, our strength and stay.

This is the philosophical-creed-as-piyyut, Yigdal, by Daniel ben Judah Dayyan. Yigdal means “Magnify [O Living God]” and is based on the 13 Articles of Faith formulated by Maimonides (1135-1204). Daniel ben Judah spent eight years improving his piyyut, completing Yigdal in 1404. This was not the only metrical presentment of the 13 Articles of Faith; but it has outlived all others, whether in Hebrew or in the vernacular. The rhyming English translation appearing here is as found on page 87 of the Tefilot l’Rosh haShanah (1937), compiled and translated by Rabbi David de Sola Pool.

Source(s)

יִגְדַּל (אשכנז)‏ | Yigdal, by Daniel ben Yehudah (rhyming translation by Ben Zion Bokser, 1957)

Ben-Zion Bokser — Sat, 13 Mar 2021 04:41:50 +0000

Source (Hebrew)	Translation (English)
יִגְדַּל אֱלֹהִים חַי וְיִשְׁתַּבַּח נִמְצָא וְאֵין עֵת אֶל מְצִיאוּתוֹ.‏	O let us come, the living God adore, He is, He was, He will be ever more.
אֶחָד וְאֵין יָחִיד כְּיִחוּדוֹ נֶעְלָם וְגַם אֵין סוֹף לְאַחְדּוּתוֹ.‏	His Oneness is a thing of mystery, No man can fathom his true unity.
אֵין לוֹ דְמוּת הַגּוּף וְאֵינוֹ גּוּף לֹא נַעֲרֹךְ אֵלָיו קְדֻשָּׁתוֹ.‏	He is without a body’s form or frame, No mortal lips His essence can proclaim.
קַדְמוֹן לְכָל דָּבָר אֲשֶׁר נִבְרָא רִאשׁוֹן וְאֵין רֵאשִׁית לְרֵאשִׁיתוֹ.‏	He reigned before this teeming world was wrought, He was when all this world as yet was naught.
הִנּוֹ אֲדוֹן עוֹלָם לְכָל נוֹצָר יוֹרֶה גְּדֻלָּתוֹ וּמַלְכוּתוֹ.‏	Our God created every living thing, All creatures owe their love to Him, their King.
שֶׁפַע נְבוּאָתוֹ נְתָנוֹ אֶל אַנְשֵׁי סְגֻלָּתוֹ וְתִפְאַרְתּוֹ.‏ לֹא קָם בְּיִשְׂרָאֵל כְּמֹשֶׁה עוֹד נָבִיא וּמַבִּיט אֶת תְּמוּנָתוֹ.‏	He pours on men His prophecies sublime, But none have seen like Moses in his time.
תּוֹרַת אֱמֶת נָתַן לְעַמּוֹ אֵל עַל יַד נְבִיאוֹ נֶאֱמַן בֵּיתוֹ.‏ לֹא יַחֲלִיף הָאֵל וְלֹא יָמִיר דָּתוֹ לְעוֹלָמִים לְזוּלָתוֹ.‏	The Law that God ordained is ever true, It needs no changing; it is ever new.
צוֹפֶה וְיוֹדֵעַ סְתָרֵינוּ מַבִּיט לְסוֹף דָּבָר בְּקַדְמָתוֹ.‏	Our God discerns the promptings of the heart, He knows the deeds we do before they start.
גּוֹמֵל לְאִישׁ חָסִיד כְּמִפְעָלוֹ נוֹתֵן לְרָשָׁע רָע כְּרִשְׁעָתוֹ.‏	The noble man is blessed by a noble life, The fruit of evil is unending strife.
יִשְׁלַח לְקֵץ יָמִים מְשִׁיחֵנוּ לִפְדּוֹת מְחַכֵּי קֵץ יְשׁוּעָתוֹ.‏	Our God will grant our deepest hope for peace, Messiah’s reign will make all hatreds cease.
מֵתִים יְחַיֶּה אֵל בְּרֹב חַסְדּוֹ בָּרוּךְ עֲדֵי עַד שֵׁם תְּהִלָּתוֹ׃	The soul of man is an immortal flame, Let us forever praise God’s eternal name.

The translation appearing here is as found on page 205 of the HaSiddur (“The Prayer Book,” 1957), compiled by Ben Ẓion Bokser. He adds the following commentary:

The Yigdal hymn is a versified summation of the thirteen principals of the creed of Judaism, as enunciated by Moses Maimonides. These are: God‘s eternity; His unity; His incorporeality; that He created the universe in time; that it is incumbent upon us to worship Him; that He revealed His truth to certain chosen spirits, the prophets; that the primacy of Moses among the prophets; that the Torah is true; that it will not be abrogated in favor of another faith; that God knows the future; that He rewards and punishes those who transgress His will; the belief in the coming of the Messiah; immortality for the departed.

Source(s)

יִגְדַּל (אשכנז)‏ | Yigdal, by Daniel ben Yehudah (German translation by Chajm Guski)

Chajm Guski (German translation) — Wed, 01 Sep 2010 06:21:58 +0000

Source (Hebrew)	Translation (German)
יִגְדַּל אֱלֹהִים חַי וְיִשְׁתַּבַּח נִמְצָא וְאֵין עֵת אֶל מְצִיאוּתוֹ.‏	Gelobt sei der lebendige Gott! Ihn grenzt nicht Raum, ihn grenzt nicht Zeit.
אֶחָד וְאֵין יָחִיד כְּיִחוּדוֹ נֶעְלָם וְגַם אֵין סוֹף לְאַחְדּוּתוֹ.‏	Er ist der Einzige, dem nichts gleicht in seiner hehren Einzigkeit.
אֵין לוֹ דְמוּת הַגּוּף וְאֵינוֹ גּוּף לֹא נַעֲרֹךְ אֵלָיו קְדֻשָּׁתוֹ.‏	Er ist nicht Form, ist nicht Gestalt, „der Heilige“, sich gleichend bloß.
קַדְמוֹן לְכָל דָּבָר אֲשֶׁר נִבְרָא רִאשׁוֹן וְאֵין רֵאשִׁית לְרֵאשִׁיתוֹ.‏	Der Urbeginn, vor allem Sein: Anfang, der selber anfangslos.
הִנּוֹ אֲדוֹן עוֹלָם לְכָל נוֹצָר יוֹרֶה גְּדֻלָּתוֹ וּמַלְכוּתוֹ.‏	So waltet er als Herr der Welt, von dessen Macht das All erzählt.
שֶׁפַע נְבוּאָתוֹ נְתָנוֹ אֶל אַנְשֵׁי סְגֻלָּתוֹ וְתִפְאַרְתּוֹ.‏	Mit dessen Geist erfüllte er G-ttkünder, die er auserwählt.
לֹא קָם בְּיִשְׂרָאֵל כְּמֹשֶׁה עוֹד נָבִיא וּמַבִּיט אֶת תְּמוּנָתוֹ.‏	Nie stand, wie Mosche, einer auf, der je so klar sein Bild erschaut.
תּוֹרַת אֱמֶת נָתַן לְעַמּוֹ אֵל עַל יַד נְבִיאוֹ נֶאֱמַן בֵּיתוֹ.‏	Die wahre Torah gab uns Gott durch ihn, der seinem Haus vertraut.
לֹא יַחֲלִיף הָאֵל וְלֹא יָמִיר דָּתוֹ לְעוֹלָמִים לְזוּלָתוֹ.‏	Und nie verwirft Gott sein Gesetz, nie gibt er es für ein anderes hin.
צוֹפֶה וְיוֹדֵעַ סְתָרֵינוּ מַבִּיט לְסוֹף דָּבָר בְּקַדְמָתוֹ.‏	Er schaut in unser Herz und weiß das Ende schon beim Anbeginn.
גּוֹמֵל לְאִישׁ חָסִיד כְּמִפְעָלוֹ נוֹתֵן לְרָשָׁע רָע כְּרִשְׁעָתוֹ.‏	Von ihm wird nach Verdienst und Schuld uns Lohn und Strafe einst zuteil.
יִשְׁלַח לְקֵץ יָמִים מְשִׁיחֵנוּ לִפְדּוֹת מְחַכֵּי קֵץ יְשׁוּעָתוֹ.‏	Die Zeit des G-ttesreiches kommt und bringt den Harrenden das Heil.
מֵתִים יְחַיֶּה אֵל בְּרֹב חַסְדּוֹ בָּרוּךְ עֲדֵי עַד שֵׁם תְּהִלָּתוֹ׃	Die Toten weckt er auf zur Zeit. Gelobt sei Gott in Ewigkeit.

The famous piyyut, Yigdal, by Daniel ben Judah Dayyan. Yigdal (Hebrew: יִגְדָּל‎; yighdāl, means “Magnify [O Living God]”) is based on the 13 Articles of Faith formulated by Maimonides (1135-1204). Daniel ben Judah spent eight years in improving it, completing the piyyut in 1404. This was not the only metrical presentment of the 13 Articles of Faith; but it has outlived all others, whether in Hebrew or in the vernacular.^[1] from “Yigdal” in Wikipedia

Notes

Notes
1	from “Yigdal” in Wikipedia

יִגְדַּל (אשכנז)‏ | Yigdal, by Daniel ben Yehudah (translation by Rabbi Dr. Laura Duhan-Kaplan)

Laura Duhan-Kaplan — Wed, 19 May 2021 20:26:53 +0000

Source (Hebrew)	Translation (English)
יִגְדַּל אֱלֹהִים חַי וְיִשְׁתַּבַּח. נִמְצָא וְאֵין עֵת אֶל מְצִיאוּתוֹ׃	Meet the living presence, the sacred One; past present future, here and never gone.
אֶחָד וְאֵין יָחִיד כְּיִחוּדוֹ. נֶעְלָם וְגַם אֵין סוֹף לְאַחְדּוּתוֹ׃	One and there’s no other One like this One; subtle, infinite, complete, unbroken.
אֵין לוֹ דְמוּת הַגּוּף וְאֵינוֹ גּוּף. לֹא נַעֲרֹךְ אֵלָיו קְדֻשָּׁתוֹ׃	It has no body, no comparison; unique in uniqueness in unison.
קַדְמוֹן לְכָל־דָּבָר אֲשֶׁר נִבְרָא. רִאשׁוֹן וְאֵין רֵאשִׁית לְרֵאשִׁיתוֹ׃	Primordial, primary, unbegotten; before the creation, the origin.
הִנּוֹ אֲדוֹן עוֹלָם לְכָל־נוֹצָר יוֹרֶה גְּדֻלָּתוֹ וּמַלְכוּתוֹ׃	Matrix of being and each created one senses its wonder in deep attraction.
שֶֽׁפַע נְבוּאָתוֹ נְתָנוֹ. אֶל אַנְשֵׁי סְגֻלָּתוֹ וְתִפְאַרְתּוֹ׃	Its energy flows to its precious ones; we’re creatures of glory, beauty and love.
לֹא קָם בְּיִשְׂרָאֵל כְּמֹשֶׁה עוֹד. נָבִיא. וּמַבִּיט אֶת־תְּמוּנָתוֹ׃‏	Let us learn from Moses in his wisdom; open to awareness, sound and vision.
תּוֹרַת אֱמֶת נָתַן לְעַמּוֹ אֵל עַל־יַד נְבִיאוֹ נֶאֱמַן בֵּיתוֹ׃	Truth is all around, open and listen to prayer and to dreams, in devotion.
לֹא יַחֲלִיף הָאֵל וְלֹא יָמִיר דָּתוֹ. לְעוֹלָמִים לְזוּלָתוֹ׃	The One will never change, faith unshaken; no creature will ever be forsaken.
צוֹפֶה וְיוֹדֵעַ סְתָרֵֽינוּ. מַבִּיט לְסוֹף דָּבָר בְּקַדְמָתוֹ׃	It surveys the world’s hidden dimension; sees all that we do before it is done.
גּוֹמֵל לְאִישׁ חֶֽסֶד כְּמִפְעָלוֹ. נוֹתֵן לְרָשָׁע רָע כְּרִשְׁעָתוֹ׃	Pushes everyone to transformation; good over evil, in evolution.
יִשְׁלַח לְקֵץ יָמִים מְשִׁיחֵֽנוּ. לִפְדּוֹת מְחַכֵּי קֵץ יְשׁוּעָתוֹ׃	Our healing will result in perfection: justice, nonviolence and connection.
מֵתִים יְחַיֶּה אֵל בְּרֹב חַסְדּוֹ. בָּרוּךְ עֲדֵי־עַד שֵׁם תְּהִלָּתוֹ׃	One day the dead will rise for reincarnation; time’s an illusion, live into the One!

The English translation presented here was made by Rabbi Dr. Laura Duhan-Kaplan and first published on her blog on 17 July 2017. There it appears with the following introductory verses:

Thirteen’s a lucky number
in Judaism, they say.
The measure of God’s compassion
is expressed in thirteen ways;
the principles of our belief
in thirteen propositions as we pray.
Add them together, get twenty-six:
Gematriya of Yahweh.

And so the mysterious author
Of Yigdal Elohim Chai
sings Praise to the Living God
in thirteen rhyming couplets.

Each pair one statement of the creed
written by the philosopher Maimonides;
the twenty-six line poem a testimony
to the Holy One’s Infinity.

Infinite in being, comprehension, dedication;
infinite in acts beyond imagination.

Three couplets name God’s nature;
three teach us to know the Divine;
three explain the evolutionary ethical plan;
one takes our minds beyond time’s span.

Some call it a creed expressed in song,
but a closer look shows they are wrong.
It’s philosophy all the way: Listen!
You’ll hear it before long!

Source(s)

שַׁבָּת וַחֲנֻכָּה נִגְּשׁוּ וַיְרִיבוּן (מִי כָמוֹךָ)‏ | Shabbat and Ḥanukkah Met and Fought, a piyyuṭ by Shlomoh ben Eliyahu Sharvit HaZahav (ca. 15th c.)

Jonah Rank (translation) — Wed, 09 Dec 2020 00:17:39 +0000

Source (Hebrew)	Translation (English)
מִי כָמֽוֹךָ? שַׁבָּת וַחֲנֻכָּה נִגְּשׁוּ וַיְרִיבוּן לְפָנָי, זֶה יֹאמַר לַיְיָ אָנִי וְזֶה יִקְרָא בְאׇזְנַי; מָה אֶעֱשֶׂה לָאֵֽלֶּה הַיּוֹם נֶֽגֶד נְבוֹנָי? עָשִׁיר וָרָשׁ נִפְגָּֽשׁוּ עֹשֶׂה כֻּלָּם יְיָ.	Is anyone like you? Shabbat and Ḥanukkah met and fought before me. This one said, “I am YHVH’s,” and this cried into my ear. What shall I do for these today across from my cogniscenti? The wealthy and the poor have met; YHVH makes them all.
אָמַר שַׁבָּת לַחֲנֻכָּה: לִי מִשְׁפַּט הַבְּכוֹרָה וּמִי אַתְּ וּמִי מִשְׁפַּחְתְּךָ הַצְּעִירָה, כִּי בִי שָׁבַת אֵל גָּדוֹל וְנוֹרָא מִכׇּל־מְלַאכְתּוֹ אֲשֶׁר בָּרָא.	Shabbat said to Ḥanukkah: Mine is the legal status of the firstborn, So who are you, and who is your nascent family? For, within me, the great and awesome God ceased From all of God’s craft that God created.
אָמְרָה חֲנֻכָּה לַשַּׁבָּת: מַה תִּתְנַפֵּל עָלַי וְתִתְגּוֹלֵל? כִּי שְׁמוֹנָה יָמִים גּוֹמְרִים בִּי הַהַלֵּל וְאַתְּ יוֹם אֶחָד בְּלֹא זֶה וּמַה־תְּמַלֵּל? שׁוֹמֵר מַה־מִּלַּֽיְלָה שׁוֹמֵר מַה־מִּלֵּיל.	Ḥanukkah said to Shabbat: Why would you fall on me and roll again? Indeed, for eight days we recite Hallel on me, But you are one day without it, and is there anything you utter? “Guardian, what is of night? Guardian, what is of nighttime?”
אָמַר שַׁבָּת לַחֲנֻכָּה: מוּסָפִי יוֹרֶה עָלַי דִּין עֲלִיָּה, עוֹלַת שַׁבָּת בְּשַׁבָּתוֹ עַל עוֹלַת הַתָּמִיד עֲשׂוּיָה, וּמַה תִּתְהַלֵּל עָלַי בְּעַד הַלְלוּיָהּ וְאַתְּ מִמּוּסָף עֵרוֹם וְעֶרְיָה?	Shabbat said to Ḥanukkah: My Musaf adjudicates for me an elevated status. The whole-burnt offering of Shabbat on each Shabbat supplements the whole-burnt offering of the daily offering. And should you be praised above me because of a “Halleluyah”— When you are flagrantly denuded of Musaf!?
אָמְרָה חֲנֻכָּה לַשַּׁבָּת: זִיו נֵרוֹתַי מַדְלִיקִים תְּחִלָּה וְנֵרוֹתֶֽיךָ אַחֲרֵיהֶם וְזִכְרִי בְּבִרְכַּת הָאָֽרֶץ וְזִכְרְךָ בְּבִרְכַּת רַחֵם, וְכׇל־עִנְיָנֶֽיךָ וּדְבָרֶֽיךָ הֲלֹא הֵם אַחֲרֽוֹנָה יִסְעוּ לְדִגְלֵיהֶם.	Ḥanukkah said to Shabbat: They light the glow of my candles first and your candles after them, And my mention is in the blessing of the earth, and your mention is in the blessing of “Have mercy.” And aren’t all of your ideas and your words Last to trail their emblems?
אָמַר שַׁבָּת לַחֲנֻכָּה: הִנֵּה אֲנִי תָדִיר כְּאֵֽשֶׁת נְעוּרִים תְּמִימָה, קְרוּעָה לְשִׁבְעָה יָמִים כִּכְבוּדָה בַּת מֶֽלֶךְ פְּנִֽימָה, וְאַתְּ כְּפִלֶגֶשׁ בַּלֵּילוֹת בְּאֵימָה לְמוֹעֲדָהּ מִיָּמִים יָמִֽימָה.	Shabbat said to Ḥanukkah: Behold, I am consistent, like a young innocent woman, Torn [in mourning] for seven days like the inner honor of the daughter of a king, And you are like a concubine during nights during fright On some occasion between days-upon-days.
אָמְרָה חֲנֻכָּה לַשַּׁבָּת: בְּנֵרְךָ מִסְתַּכְּלִים וּמִשְׁתַּמְּשִׁים וַאֲנִי כִּגְבֶֽרֶת עַל אֲנָשִׁים וְנָשִׁים, וְשִׁירְךָ לְשָׁרִים וּלְשִׁירַי יוֹרְשִׁים יְהִי הַמִּקְדָּשׁ קֹֽדֶשׁ קֳדָשִׁים.	Ḥanukkah said to Shabbat: They look your candle and objectify, And I am like a lady above men and women. And your song is for singers, but my songs are for those who inherit The Temple that will be, with the Holy of Holies.
אָמַר שַׁבָּת לַחֲנֻכָּה: אֲנִי הַגֶּֽבֶר הַמְשֻׁבַּח וְהַמְהֻלָּל וְאַתְּ כְּאִשָּׁה הֵעֵֽזָה פָנֶֽיהָ וְתִשְׁלוֹל שָׁלָל, וַהֲרֵי אָמְרוּ חַכְמֵי הַיֹּֽפִי וְהַמִּכְלָל: אֵין מִשְׁתַּמְּשִׁים בְּאִשָּׁה כְלָל.	Shabbat said to Ḥanukkah: I am the praised and exalted man, And you are like a woman who has hardened her face and looted loot! But, indeed, the wise in aesthetic and principle said: We do not objectify a woman ever.
אֲנִי עָנִֽיתִי: שֽׁוּבוּ לָכֶם מִן הַמְּרִיבָה כִּי הַיּוֹם חֻבַּרְתֶּם בְּחִיבָּה, שֽׁוּבוּ נָא אַל תְּהִי עַוְלָה וְשֽׁוּבוּ עוֹד צִדְקִי בָהּ, הִשְׁבַּֽעְתִּי אֶתְכֶם: אַל נָא תְהִי מְרִיבָה, מַה תָּעִֽירוּ וּמַה תְּעוֹרְרוּ אֶת־הָאַהֲבָה!	I answered: Recuse yourselves from this fight, For today you are entwined in an embrace. Please go back. Do not become a defect, but return; my righteousness is still there. I have made an oath with you: Do not be a quarrel! What will you incite? And what will you arouse? Love!
שַׁבָּת רִאשׁוֹן בְּמוֹעֲדִים יִכְלוּ טַעֲנוֹתֶֽיךָ, יׇפְיָפִֽיתָ מִבְּנֵי אָדָם הוּצַק חֵן בְּשִׂפְתוֹתֶֽיךָ, אַךְ גּוֹאֵל אַתָּה וְאֵין לִגְאוֹל זוּלָתֶֽךָ וּפָרַֽשְׂתָּ כְנָפֶֽיךָ עַל אֲמָתֶֽךָ.	Shabbat, the premier of holy gatherings will exterminate your charges. You have grown more beautiful than humanity. Grace has been poured into your lips. And you are a redeemer; there is no redeeming without you. You have spread your wings over your maidservant.
הַמְשֻׁבֶּֽצֶת זָהָב הַיּוֹשֶֽׁבֶת בִּגְבוּלוֹ הִנֵּה מַלְאָךְ יָבֹא לָךְ צַדִּיק וְנוֹשַׁע הוּא וְחֵילוֹ, וַיִּתְאַו הַמֶּֽלֶךְ יׇופְיֵךְ וְהַטִּי אׇזְנֵךְ לְקוֹלוֹ כִּי הוּא אֲדוֹנַֽיִךְ וְהִשְׁתַּחֲוִי לוֹ.	The golden array sitting at that threshold— Behold, there is coming towards you a righteous angel; he and his strength have been saved. The king has desired your beauty, so incline your ear towards his voice, For he is your lord, and you shall prostrate before him.
אֱלֹהַי מִמְּכוֹן שִׁבְתְּךָ הוֹפִֽיעָה וַהֲשִׁיבֵֽנוּ וְהָאֵר פָּנֶֽיךָ וְנִוָּשֵֽׁעָה כִּי אַתָּה תַּשְׁקִיט וּמִי יַרְשִֽׁיעַ וּמִבַּלְעָדֶֽיךָ אֵין לָֽנוּ גוֹאֵל עוֹזֵר וּמוֹשִֽׁיעַ.	God, appear from the foundation of Your seat, And return us, and shine Your face, and we shall be saved! When You quiet, who will do evil? And, without You, we do not have a helping and saving redeemer.

This piyyut by Rabbi Shlomoh ben Eliyahu Sharvit haZahav was transcribed by Rabbi Jonah Rank based on the text as appearing in Leon J. Weinberger, Rabbanite and Karaite Liturgical Poetry in South-Eastern Europe: Critical Edition with Introduction and Commentary (Tuscaloosa, Alabama: Hebrew Union College Press and University of Alabama Press, 1991), pp. 238-240; find the former for extended commentary.

Weinberg found this text in the printed Maḥzor Romanyah (Constantinople 1574); the manuscript Maḥzor Korfu (“Corfu”) (Oxford 1082); manuscript Maḥzor Korfu (London, JTS, Montefiore, 196/195). Note that in both Corfu manscripts the piyyut ends with “לְמוֹעֲדָהּ מִיָּמִים יְמִֽימָה” (“On some occasion between days-upon-days”).

Source(s)

Recordings

“Shabbat v’Ḥanukkah Nigeshu va’Yerivun (Mi Khamokha)” by Jonah Rank at Bandcamp ♪♫

תְּפִלָּה מְעֻלָּה בְּיוֹתֵר כּוֹלֶלֶת כ״ד דְּבָרִים | A Very Good Prayer with Twenty-Four Things in It, from an Italian-rite maḥzor (1446)

Isaac Gantwerk Mayer (transcription & naqdanut) — Wed, 02 Sep 2026 03:14:16 +0000

A personal petition in rhymed prose from the introduction to Vat. Ross. 499 (fol. 3r-3v), an Italian-rite maḥzor from the year 1446 with a lot of very cool liturgical content in it. Frankly, the title drew me in.

Source (Hebrew)	Translation (English)
זאת התפלה כוללת כ״ד דברים והיא תפלה מעולה ביותר	This prayer contains twenty-four things and it is a really good prayer.
יְהִי רָצוֹן מִלְּפָנֶֽיךָ יְהֹוָה אֱלֹהַי וֵאלֹהֵי אֲבוֹתָי	May it be willed before You, Cause my God and God of my ancestors…
שֶׁיִּהְיוּ חוֹלֵי עַמְּךָ יִשְׂרָאֵל נִרְפָּאִים וְאַל־יְחַלּוּ הַבְּרִיאִים	that the sick of Your people Israel are healed, and the healthy are not sickened,
וְהַצִּילֵם מִיַּד אֻמָּה הָרְשָׁעָה וְדִקְדּוּקֵי עֲנִיּוּת וּמִכׇּל־מִקְרֶה וּפֶֽגַע רַע	and save them from the hand of the wicked nation and from pedantry and from all all accident and injury,
וְלַחֲשׂוּכֵי בָּנִים תֵּן זֶֽרַע עוֹסְקֵי תּוֹרָתֶֽךָ וְשִׁמְךָ יְרֵאִים וְתוֹצִיא מִמַּסְגֵּר כׇּל־הַכְּלוּאִים	and to the childless, grant seed studying Your Teaching and revering Your name, and bring out from confinement all the imprisoned,
וְתִפְקֹד כׇּל־עֲקָרוֹת וְתַתִּיר לְטוֹב כׇּל־הֶהָרוֹת	and bring to mind all the barren, and dilate all the pregnant for good,
וְתִתֶּן טֶֽרֶף לַעֲנִיִּים וְדַכִּים וּתְרַחֵם עַל־עַמְּךָ יִשְׂרָאֵל עוֹבְרֵי דְּרָכִים	and grant food to the poor and thin, and have compassion on Your people Israel passing on the roads,
וְאֶת־הָאֲנוּסִים שֶׁיָּשֽׁוּבוּ וּמַעֲשֵׂיהֶם יֵיטִֽיבוּ	and that the forced-converts return, and their deeds be made better,
וְקָרֵב לָֽנוּ שְׁנַת גְּאֻלָּה וְלֹא־נָבוֹא עוֹד לִידֵי תַּקָּלָה	and bring to us the year of redemption, that we no longer come to fault,
וְתָסִיר כׇּל־הַדְּבָרִים הַמְּעַכְּבִים תְּשׁוּבָה מֵעַל־הַשָּׁבִים	and remove all things that hold back repentance from those repenting.
וְעִם־עֲבָדֶֽיךָ תִּזְכֹּר עַבְדֶּֽךָ אֲשֶׁר נַפְשׁוֹ וְטַרְפּוֹ בְּיָדֶֽךָ	And with Your servants remember Your servant whose soul and flesh is in Your hand.
בְּיִרְאָתְךָ וּבְתוֹרָתְךָ לְהַחֲזִיקוֹ וְלָתֵת לוֹ אֶת־חֻקּוֹ	And in Your awe and in Your teaching strengthen him, and grant him his portion:
לֶ֛חֶם לֶאֱכֹ֖ל וּבֶ֥גֶד לִלְבֹּֽשׁ קְרָאתִֽיךָ אֱלֹהַי אַל־אֵבוֹשׁ׃	bread to eat and clothes to wear,^[1] Genesis 28:20 I call to You, my God; let me not be ashamed!
יִ֥הְיֽוּ־לְרָצ֨וֹן ׀ אִמְרֵי־פִ֡י וְהֶגְי֣וֹן לִבִּ֣י לְפָנֶ֑יךָ יְ֝הֹוָ֗ה צוּרִ֥י וְגֹאֲלִֽי׃ (תהלים יט:טו)	May the words of my mouth be acceptable, and my heart’s ponderances before You, Cause, my Rock and my Redeemer. (Psalms 19:15)

Source(s)

MS Vat. Ross. 499 fol. 3r

MS Vat. Ross. 499 fol. 3v

Notes

Notes
1	Genesis 28:20

💬 מְגִלַּת סָארַגוֹסָא | Megillat Saragossa — a Purim Sheni scroll for the 17th of Shəvat commemorating the legendary deliverance of Aragonese (or Sicilian) Jewry

Isaac Gantwerk Mayer (transcription & naqdanut) — Mon, 18 Feb 2019 21:30:38 +0000

Combining the candy and costumes of Halloween, the plays and parades of Mardi Gras, the mischief and masquerades of April Fools’ Day, and more booze than you can wobble your fist at, Purim is surely one-of-a-kind. Or is it? In fact, there is an ancient custom around the Jewish world to establish and celebrate “Second Purims” in honor of community redemptions or family celebrations. These would often incorporate feasting, celebration, and even the reading of a new Megillah specifically written in honor of the specific miracle! And one of the greatest Second Purim is the Purim of Saragossa, celebrated on the 17th of Shevat every year by many communities of Spanish or Sicilian descent.

Behold, a full text of the Megillah of Saragossa, telling a story of a great miracle that happened… somewhere. (Some claim Syracuse in Sicily, others Zaragosa in what is now the autonomous province of Aragon, Spain.^[1] Can we determine the setting of the story from the events depicted? Contrary to the happy ending, the situation remained perilous for Jews of both Zaragosa in Aragon and Syracusa in Sicily after 1420, the specific year of the events recorded in the megillah. In 1420, Alfonso Ⅴ of Aragon (1396-1458) was king of both lands, and between 1421 and 1442, he added southern Italy (the Kingdom of Naples) and Sardinia to his claim to authority — multilingual, multicultural, and multireligious territories he proceeded to Christianize. The megillah could not have been written during Alfonso Ⅴ’s life, or even that of his son Ferdinand (1424-1494). Had this story been written within two hundred years of 1420, it would have been too easily recalled as having being lived under the scepter of an intolerant king. One might argue that by fictionalizing Alfonso Ⅴ as benevolent, the author might have been attempting to encourage Ferdinand (or Ferdinand’s son, Alfonso Ⅱ) to be more lenient to Iberian Jews — but given the primary audience of the megillah would have been Jews with a not-too-distant memory of Alfonso Ⅴ, this seems far-fetched to me. Much more likely, is that the author was writing in the 17th century when the historical memory of exactly who was King before Ferdinand would not endanger its telling. The locality, Syracuse or Zaragosa, might not have been too important. Both place and date lend the story credibility to its audience. The specific pre-expulsion date helps paint a picture of a romanticized past when conditions were clearly better, but as ever, dangerously uncertain. The story in the megillah is likely retrojected to a period before the 1300s, well before the reign of Frederick Ⅱ of Sicily, King of Aragon (1272-1337). (Frederick adopted a restrictive and discriminatory policy towards the Jews, requiring them to mark their clothes and their shops with a “red wheel,” and endure other public indignities and disadvantages.) The cultural memory inspiring this legend may have been of an earlier Spanish king — either Alfonso Ⅵ (ca. 1040-1109, “tolerant and benevolent in his attitude toward the Jews”) or his son Alfonso Ⅶ (1105-1157). Alfonso Ⅶ seems a rather good match for our King Sarogassanos. He began his reign by curtailing the rights and liberties that his father had extended to the Jews, but then for some reason, soon afterward, changed his mind. (I do not know the historical reason for this change of heart.) All those lost liberties were returned and additional rights were granted to the extent that Jews experienced equality with Catholics under his reign. By the 17th century, this memory of an earlier tolerant, even benevolent Iberian Christian sovereign, could help Sefaradi communities take faith in the possibilities present in the new localities they came to reside, each land with its own shifting conditions of relative safety. –Aharon Varady ) In any case, it’s a fascinating story of survival in exile – not to mention an excuse to party and eat Sephardi snack food! During the Purim of Saragossa, communities traditionally read this megillah using the melodies of Esther cantillation. To that end, this text has been fully vocalized and cantillated. The Megillah of Saragossa is found in many different text types, so the editor selected from them out of personal preference – if your own custom differs, then feel free to edit the text to suit your own needs.

Also, for the first time ever (as far as the editor is aware), this text features a full English translation directly from the Hebrew text of the Megillah of Saragossa, as well as footnotes marking extensive quotes from the Biblical text itself. Though you can find abbreviations and summarized versions online, this is (to the editor’s knowledge) the most accurate and complete translation so far.

This is traditionally read in a similar method to a regular megillah – in fact, you can find beautiful STaM editions on kosher parchment! In any case, it would generally be after the complete Kaddish in the evening, or the Torah service and/or Amidah in the morning. It’s meant to mostly sound like Esther. For the sadder or darker passages, feel free to use Eikha trop – or even create your own detours! It’s Purim – no need to be serious about it!

Source (Hebrew)	Translation (English)
https://archive.org/download/MegilatSaragossatrans.IsaacGrantwerkMayer2019/Megilat%20Saragosa%20metuam%20%28Isaac%20Gantwerk%20Mayer%202020%29.mp3
וַיהִ֤י בִּימֵי֙ הַמֶּ֣לֶךְ סָארַג֔וֹסָנוֹס מֶ֛לֶךְ אַ֥דִּיר וְחָזָ֖ק הָיָ֑ה וְהָי֣וּ ׀ תַ֗חַת מֶמְשָׁלְת֗וֹ כַּחֲמֵ֥שֶׁת אֲלְפֵי־אִ֖ישׁ מִבְּנֵ֥י יִשְׂרָאֵֽל׃ כֻּלָּם֙ חֲכָמִ֣ים וּנְבוֹנִ֔ים רָאשֵׁ֛י אַלְפֵ֥י יִשְׂרָאֵ֖ל הֵ֑מָּה לְבַד֙ מִ֣בַּחוּרִ֔ים וְנַעֲרֵיהֶ֥ם וּבְנֵיהֶ֖ם וְטַפָּֽם׃ וּשְׁתֵּ֤ים עֶשְׂרֵה֙ קְהִלּ֣וֹת קְדוֹשׁ֔וֹת בְּנוּי֖וֹת מֵאַבְנֵ֥י גָּזִ֑ית וְעַ֤מּוּדֵי שֵׁישׁ֙ כְּל֣וּלוֹת יֹפִ֔י מְמֻלָּאִ֖ים בַּתַּרְשִֽׁישׁ׃ וּבָ֕הּ מִנְהַ֥ג הַיְּהוּדִ֖ים הָאֵ֑לֶּה בַּעֲב֨וּר הַמֶּ֜לֶךְ דֶּ֣רֶךְ ׀ שׁ֣וּק הַיְּהוּדִ֗ים הָ֨יוּ מוֹצִאִ֜ים שְׁלֹשָׁ֧ה סְפָרִ֛ים מִכׇּל־קְהִלָּ֥ה וּקְהִלָּ֖ה שְׁלוֹשִׁ֥ים וְשֵׁ֖שׁ סְפָרִֽים׃ מְעוּטָּפִ֣ים ׀ בְּבִגְדֵ֣י רִקְמָ֗ה וּבְתִיקֵ֨י כֶ֤סֶף וְזָהָב֙ וְרִמּוֹנִ֔ים וְתַפּוּחֵ֥י כֶ֖סֶף וְזָהָ֑ב בְּמַשְׂכִּיּ֥וֹת כֶּ֖סֶף בְּרָאשֵׁ֥י הַסְּפָרִֽים׃ וּמְבָרְכִ֣ים לַמֶּ֔לֶךְ בְּק֥וֹל גָּד֖וֹל וְרָ֑ם וְכׇל־הָעָ֛ם עוֹנִ֥ים אַחֲרֵיהֶ֖ם אָמֵֽן׃ [ס]	And it was in the days of King Saragossanos, a mighty and powerful king was he, and under his rule were around five thousand of the children of Israel. All were wise and intelligent, heads of the thousands of Israel were they, as well as young men and their lads and their children and their babies. And twelve holy congregations, built from hewn stone and marble pillars, all of them beautiful, studded with beryl. And there was a custom and law of the Jews there that when the king passed on the street of the Jewish market, they would go out with three scrolls from each and every congregation, thirty-six scrolls. Decorated in wrappings of embroidery and in cases of silver and gold, and pomegranates and apples of gold silver and gold, with showpieces of silver upon the tops of the scrolls. And they would bless the king in a great and loud voice and all the people would answer after them “Amen.”
וַיהִ֨י הַיּ֜וֹם נִקְהֲל֕וּ שְׁנֵ֥ים עֶשְׂרֵ֖ה חַכְמֵ֣י הַקְּהִלּ֑וֹת וְאַרְבָּעָ֧ה וְעֶשְׂרִ֛ים דַּייָּנֵיהֶ֥ם בְּהֵחָבֵ֖א לֵאמֹֽר׃ לֹ֥א כֵן֙ אֲנַ֣חְנוּ עֹשִׂ֔ים לָצֵאת֙ עִם־תּוֹרַ֣ת אֱלֹהֵ֔ינוּ אֱלֹהִ֥ים חַיִּ֖ים וּמֶ֣לֶךְ עוֹלָ֑ם לִפְנֵ֥י עוֹבֵ֖ד עֲבוֹדָ֥ת אֱלִילִֽים׃ נוֹעֲד֣וּ ׀ נוֹסְד֣וּ יַחְדָּ֗ו לְהַכִּ֤ין שְׁלוֹשָׁה֙ תִּיקִ֣ין רֵקִ֔ים מִכׇּל־קְהִלָּ֖ה וּקְהִלָּ֑ה מְעֻטָּפִ֤ים בְּמִעְילָם֙ וְרִ֣מּוֹנֵיהֶ֔ם לָצֵא֥ת עִמָּהֵ֖ם לִפְנֵ֖י הַמֶּֽלֶךְ׃ יַ֣עַן ׀ כִּי־כֵּ֣ן מִנְהָגָ֗ם לִהְיוֹת֙ תּ֣וֹפֶשׂ הַתּוֹרָ֔ה חָכָ֧ם הַקָּהָ֛ל וּשְׁנֵ֥י דַּייָּנָ֖יו עִמּֽוֹ׃ וְאִישׁ֙ לֹ֣א יָדַ֔ע אֶת־הַדָּבָ֥ר הַזֶּ֑ה רַ֥ק חֲכָמָ֖יו וְדַיָּנָֽיו׃ וְכָ֖ךְ הָ֥יוּ עוֹשִׂ֑ים עַד־שְׁנַ֥ת עֲשָׂרָ֖ה לְמֶ֥לֶךְ סַארָגֽוֹסָנוֹס׃ [ס]	Then came a day where twelve sages of the congregations were assembled, and twenty-four of their judges in secret and said: “It is not proper that we do this, going with the Torah of our God, the Living God and Ruler of Existence,^[2] ”the Living… Existence” from Jeremiah 10:10 before a worshipper of idol worship!” So they met up and established together to get three empty cases from each community,^[3] Other girsot have “six empty cases.” The difference in the Hebrew depends on the omission of the letter ל, thus presenting ששה or שלשה. Thank you to Igal Ahitov for pointing out this variation. bedecked in their wrapping and their pomegranates, and go out with them before the king. Since thus was their custom for the sage of the community to hold the Torah, and two judges with him. And no man knew this thing but the sages and judges. And thus they did it until the tenth year of King Saragossanos.
בַּיָּמִ֖ים הַהֵ֑ם נִשְׁתַּמֵּ֞ד אִ֨ישׁ רִ֤יב וּמָדוֹן֙ רָשָׁ֣ע וּבְלִיַּעַ֔ל חַיִּ֥ים שָׁ֖אמִי שְׁמֽוֹ׃ וַיהִ֛י הָאִ֥ישׁ נֶחֱמַ֖ד בְּבֵ֣ית הַמֶּ֑לֶךְ כִּ֨י הָיָ֤ה מְשָׁרֵת֙ בְּשַׁ֣עַר הַמֶּ֔לֶךְ לְפָנִ֥ים בְּיִשְׂרָאֵֽל׃ בְּעֵ֨ת הַהִ֜יא גָּדֵ֨ל הַמֶּ֤לֶךְ סַארָג֨וֹסָנוֹס֙ אֶת־חַיִּ֣ים שָׁ֔אמִי אֲשֶׁר־שָׂ֥ם אֶת־שְׁמ֖וֹ מַ֑רְקוֹשׂ וַיָּ֣שֶׂם אֶת־כִּסְא֗וֹ בֵּ֧ין הַשָּׂרִ֛ים אֲשֶׁ֥ר אִתּ֖וֹ בְּהֵיכַ֥ל הַמֶּֽלֶךְ׃ [ס]	In those days there was a destroying man of strife and contention, wicked and base, Ḥayyim Sami was his name. And this man was desired in the king’s house, for he was serving in the gate of the king, at the front in Israel. At that time, King Saragossanos promoted Ḥayyim Sami, to whom he gave the name Marcos, and placed his seat among the nobles who were with him in the royal palace.
וַיהִ֨י הַיּ֜וֹם וַיֵּ֣צֵא ׀ הַמֶּ֣לֶךְ סַארָג֗וֹסָנוֹס וְכׇל־הָעָם֙ אֲשֶׁ֣ר אִתּ֔וֹ וְהַשָּׂרִ֤ים וְהַפְּחַתִים֙ כְּמִנְהָגָ֔ם לָלֶ֖כֶת בְּכׇל־אַוַּ֣ת נַפְשָׁ֑ם וַיַּעֲבֹ֨ר בְּת֤וֹךְ הָעִיר֙ וַיָּ֣קׇם מַ֔רְקוֹשׂ וְלַעֲבֹ֖ר בְּשׁ֥וּק הַיְּהוּדִֽים׃ וַיְמַהֲר֣וּ הַיְּהוּדִ֗ים וַיַּגִּיד֕וּ לְרָאשֵׁ֥י הַכְּנֵסִיּ֖וֹת לֵאמֹ֑ר הִנֵּ֥ה הַמֶּ֖לֶךְ עוֹבֵ֥ר בַּשּֽׁוּק׃ וַיָּקֻ֨מוּ חַכְמֵ֤י הַקְּהִלּוֹת֙ וְדַ֣ייָּנֵיהֶ֔ם וְכׇל־הָעָ֖ם אֲשֶׁ֣ר עִמָּהֶ֑ם וְיוֹצִיאוּ֙ אֶת־הַתִּיקִ֣ין רֵקִ֔ים כִּמִנְהָגָ֖ם מְעוּטְפָּלִים בִּמְעִ֥ילֵי רִקְמָֽה׃ וַיְבָרֲכ֥וּ אֶת־הַמֶּ֖לֶךְ בְּק֣וֹל רָ֑ם וַיַּעֲנ֤וּ כׇל־הָעָם֙ וַיֹּאמְר֣וּ ׀ אָמֵ֔ן וַיֵּ֥לֶךְ הַמֶּ֖לֶךְ לְדַרְכּ֥וֹ בְּשָׁלֽוֹם׃ [ס]	And then came a day when King Saragossanos went out and all the people who were with him and the nobles and the pashas, as per their custom, to go out to fulfill their desires, and they crossed the midst of the city, and Marcos arose to cross the Jewish market. And the Jews hurried and told the heads of the synagogues and their sages, saying: Hey, the king is crossing in the market! And the sages of the congregations and their judges went up, and all the people that were with them, and they went out with the empty cases as per their custom, bedecked in wrappings of embroidery. And they blessed the king in a loud voice and all the people answered together and said, “Amen,” and the king went on his way.
וַיהִ֗י לְעֵ֥ת עֶ֨רֶב֙ כְּשֶׁ֣בֶת הַמֶּ֔לֶךְ עַ֖ל כִּסֵּ֣א מַלְכ֑וּתוֹ בִּלְב֨וּשׁ מַלְכ֜וּת תְּכֵ֣לֶת ׀ וָח֗וּר וַעֲטֶ֤רֶת זָהָב֙ גְּדוֹלָ֔ה מְשׁוּבֶּ֥צֶת בְּאַבְנֵי־חֵ֖פֶץ בְּרֹאשֽׁוֹ׃ וַיֹּאמְר֥וּ שָׂרָ֖יו וְיוֹעֲצָ֣יו וַחֲכָמָ֑יו מָה־נִכְבָּ֣ד ׀ הַיּ֣וֹם הַזֶּ֗ה הַמֶּ֤לֶךְ סַארָג֨וֹסָנוֹס֙ מִכׇּל־הַמְּלָכִ֤ים אֲשֶֽׁר־בָּאָ֙רֶץ֙ הֵ֔מָּה בְּעֵינֵ֖י כׇּל־ הַיְּהוּדִֽים׃ בְּצֵאתָם֙ לִפְנֵ֣י הַמֶּ֔לֶךְ רָאשֵׁ֧י שִׁפְטֵיהֶ֛ם כׇּל־אִ֖ישׁ יִשְׂרָאֵ֑ל עִ֚ם סִפְרֵ֣י הַתּוֹרָ֔ה לְהִשְׁתַּחֲו֥וֹת לְפָנָ֖יו וּלְבָרְכֽוֹ׃ וַיַּ֣עַן ׀ מַ֣רְקוֹשׂ הָרָ֗שָׁע לִפְנֵ֥י הַמֶּ֖לֶךְ וְהָשָּׂרִ֑ים חָלִלָ֡ה לַיְּהוּדִ֤ים הָאוּמְלָלים֙ הָאֵ֔לֶּה בַּדָּבָ֖ר הַזֶּֽה׃ יִוָּדַ֣ע לַמֶּ֔לֶךְ כִּ֥י הַתִּיקִ֥ין רֵקִ֖ים הֵ֑ם וְאֵין֙ כׇּל־מְא֣וּמָה בְּתוֹכָ֔ם כִּ֥י בְּמִרְמָ֖ה הֵ֥ם עוֹשִֽׂים׃ וַ֠יהִי כִשְׁמֹ֨עַ הַמֶּ֤לֶךְ וְהַשָּׂרִים֙ וַחֲכָמָ֣יו וְיוֹעֲצָ֔יו אֶת־הַדָּבָ֖ר הַזֶּ֑ה חָרָה֙ לָהֶ֔ם וַיִּקְצֹ֤ף הַמֶּ֙לֶךְ֙ מְאֹ֔ד וַחֲמָת֖וֹ בָּעֲרָ֥ה בֽוֹ׃ [ס]	And it was that evening, as the king sat on his royal throne, in his royal garments, purple and white, and a great golden crown embedded with precious gems on his head. And his nobles, advisors and sages, said, “How honored is King Saragossanos this day over all those kings on earth in the eyes of the Jews! When they go out before the king, heads of chieftains, every Israelite, with the Torah scrolls, to bow before him and bless him!” And the evil Marcos answered and said before the king and the nobles, “Far be it from these pathetic Jews to do that! The king should know that the cases are empty, and there is nothing in them, since in deceit they do this!” And it was, when the king and the nobles and sages and advisors heard this matter, they were angry, and the king was very outraged and his anger burned within him.^[4] ”and the king… within him” from Esther 1:12.
וַיֹּ֣אמֶר הַמֶּ֗לֶךְ לַחֲכָמִ֛ים יֹדְעֵ֥י דָּ֖ת וָדִ֑ין וּפוֹסְקֵ֣י הַדִּינִֽין׃ כְּדָת֙ מָ֣ה לַעֲשׂ֔וֹת לַאֲנָשִׁ֥ים הַחַטָּאִ֖ים הָאֵ֑לֶּה בְּנַפְשׁוֹתָ֞ם אֲשֶׁ֨ר קָשְׁר֧וּ קֶ֛שֶׁר אַמִּ֥יץ וְחָזָ֖ק לְרַמּ֥וֹת אֶת־הַמֶּֽלֶךְ׃ וַיַּעֲנ֖וּ כֻּלָּ֑ם וַיֹּאמְר֛וּ מִשְׁפַּ֥ט מָ֖וֶת לַאֲנָשִׁ֥ים הָאֵֽלֶּה׃ אִ֥ם עַל־הַמֶּ֨לֶךְ֙ ט֔וֹב יִכָּתֵ֣ב לְאַבְּדָ֔ם וִיחַתֵ֖ם בְּטַבַּֽעַת כִּ֗י כְּתַ֨ב אֲשֶׁ֤ר נֶחְתַּם֙ בְּטַבַּ֣עַת הַמֶּ֔לֶךְ אֵ֖ין לְהָשִֽׁיב׃ וַֽיִּקְרְא֣וּ ׀ סֹפְרֵ֣י הַמֶּ֗לֶךְ בְּחֹ֨דֶשׁ אַחַ֤ת עֶשְׂרֵה֙ ה֚וּא חֹ֣דֶשׁ שְׁבָ֔ט שִׁשָּֽׁה־עָשָׂ֥ר י֖וֹם בּ֑וֹ וַֽיִּכְתְּב֥וּ עַל־הַיְּהוּדִ֖ים כִּרְצוֹנָֽם׃ וַיְהִ֣י ׀ כַּאֲשֶׁ֣ר ׀ נֶחְתַּ֣ם הַכְּתָ֡ב וַ֠יֹּאמְרוּ בַּבֹּקֶ֣ר נֵצֵ֣א אֲלֵיהֶם֮ בְּפֶ֣תַע פִּתְאוֹם֒ לָלֶ֣כֶת וְלַעֲבֹ֗ר בַּשּׁ֣וּק הַ֠יְּהוּדִים וּבְצֵאתָ֨ם לִפְנֵ֤י הַמֶּ֨לֶךְ֙ בַּסְּפָרִ֔ים נִפְתְּחָ֖ה אֶת־הַתִּיקִ֑ין וְנִרְאֶ֛ה אִם־צָדְק֖וּ דִּבְרֵ֥י מַֽרְקוֹשׂ׃ אָ֗ז יָקוּמ֞וּ עֲלֵיהֶ֣ם ׀ חִ֣יל הַמֶּ֗לֶךְ כֻּלָּ֨ם אֲחֻ֤זֵי חֶ֨רֶב֙ מְלֻמְּדֵ֣י מִלְחָמָ֔ה אִ֥ישׁ חַרְבּ֖וֹ עַל־יְרֵכ֑וֹ וְיַהְרְג֨וּ כֻּלָּ֤ם כְּאֶחָד֙ תּ֣וֹךְ קְהִלָּתָ֔ם וְאֶת־בֵּ֥ית תְּפִלָּתָ֖ם יִשְׂרְפ֥וּ בָּאֵֽשׁ׃ וְאֶת־טַפָּ֤ם וְאֶת־נְשֵׁיהֶם֙ נִקַּ֣ח לָ֔נוּ לַעֲבָדִ֖ים וְלִשְׁפָח֑וֹת רַ֛ק כׇּל־שְׁלָלָ֥ם יָב֖וֹא אֶל־ גִּנְזֵ֥י הַמֶּֽלֶךְ׃ וַיִּיטַב֙ הַדָּבָ֔ר בְּעֵינֵ֥י הַמֶּ֖לֶךְ וְהַשָּׂרִ֑ים לַעֲשׂ֣וֹת כֵ֔ן וַיִּכְתֹּ֥ב וַיַּחְתֹּ֖ם בְּטַבַּעַ֥ת הַמֶּֽלֶךְ׃ [פ]	And the king said to the sages, knowers of religion and law ^[5] from Esther 1:13 , and rulers on the laws. To determine what to do ^[6] from Esther 1:15 for these criminals, these souls who tied a strong and sturdy bond upon the king to deceive him. And they all answered and said before the king, “The death penalty for these people! If it is good in the king’s eyes, may it be written that they be destroyed, and may it be sealed with a signet!” For a writ which was sealed with the royal signet cannot be overturned. And the king’s scribes went out in the eleventh month, which is the month of Shvat, on the sixteenth day, to write against the Jews as desired. And when the writ was sealed, they said, “In the morning we will go out to them all of a sudden, to go and pass through the Jewish market, and as they go out before the king with the books, we will open the cases and see if the words of Marcos are accurate! Then the king’s forces will come up against them, all gripping the sword, knowing battle, each with sword on thigh^[7] ”all gripping… on thigh” from Song of Songs 3:8. – and they will kill them all as one in the midst of their communities, and their houses of prayer will be burned in fire! And their babies and women we will take as slaves and maids, except all the booty will go to the royal treasury!” And the matter was good in the eyes of the king and the nobles, to do so, and he wrote and signed with the royal signet.
בַּלַּ֣יְלָה הַה֔וּא נׇדְדָ֖ה שְׁנַת־אֶפְרַ֣יִם בָּר֑וּךְ שַׁמָּ֧שׁ הַקָּהָ֛ל אֲשֶׁ֥ר הָיָ֖ה בָּעִ֥יר סַארָגֽוֹסָנוֹס׃ וְהָיָ֣ה ׀ הָאִ֣ישׁ הָה֗וּא אִ֚ישׁ תָּ֣ם וְיָשָׁ֔ר יְרֵ֥א אֶת־יְהֹוָ֖ה וְסָ֣ר מֵרָ֑ע וְעוֹבֵ֧ד אֶת־יְהוָ֛ה בְּלֵ֥ב תָּמִ֖ים וּבְשִׁמְחָֽה׃ וַיַּ֗רְא וְאֵ֣ין אִ֠ישׁ וְהִנֵּ֨ה אִ֤ישׁ נִכְבָּד֙ בַּ֣עַל שֵׂעָ֔ר אֵז֥וֹר ע֖וֹר בְּמׇתְנָ֑יו אִ֥ישׁ פָּקִ֖יד עַל־כׇּל־בְּשׂוֹר֥וֹת טוֹבֽוֹת׃ וּמַרְאֵ֤הוּ כְּמַרְאֵה֙ אִ֣ישׁ הָאֱלֹהִ֔ים נוֹרָ֖א מְא֑וֹד אֵלִיָּ֥הוּ הַנָּבִ֖יא שְׁמֽוֹ׃ וַיָּ֤קִיצֵהוּ֙ מִשֵׁ֣נָת֔וֹ וַיֹּ֖אמֶר ל֑וֹ מַ֤ה לְּךָ֙ נִרְדָּ֔ם ק֣וּם מְהֵרָ֔ה ח֖וּשָׁה אַל־תַּעֲמֹֽד׃ לֵ֖ךְ לַקָּהָ֑ל וּמַלֵּ֨א אֶת־הַתִּיקִ֤ין הָרֵקִים֙ בְּסִפְרֵ֣י תּוֹרָ֔ה וּבְאוּשְׁכַּ֥ב עַל־מִשְׁכָּבְךָ֖ בְּשָׁלֽוֹם׃ הִשָּׁ֣מֶר לְךָ֩ וּ֨שְׁמֹ֤ר אֶת־נַפְשְׁךָ֙ מְאֹ֔ד פֶּן־תַּגִּ֖יד לְזוּלָתֶ֑ךָ כִּי֩ אִ֨ם הַגֵּ֤יד תַּגִּיד֙ דַ֚ע כִּי־מ֣וֹת תּמ֔וּת וְדָּמְךָ֥ בְּרֹאשְׁךָ֖׃ וַיָּ֣קׇם אֶפְרַ֗יִם וְהִנֵּ֨ה אֵימָ֤ה גְדוֹלָה֙ נוֹפֶ֣לֶת עָלָ֔יו וַיַּ֛עַשׂ כַּאֲשֶׁ֥ר צִוָּ֖הוּ הַמְּבַשֵּׂ֑ר וּבָא֙ וְשָׁכַ֣ב עַל־מַטֵּ֔הוּ וְעָרְבָ֖ה שֵׁנָתֽוֹ׃ וַיְהִ֣י וּכְכׇל־הַחִזָּיוֹן֮ הַזֶּה֒ אֲשֶׁ֤ר רָאָה֙ אֶפְרַ֔יִם כֵּ֨ן רָא֜וּ כׇּל־הַשַּׁמָּשִׁ֗ים שֶׁ֥ל שְׁתֵּ֨ים עֶשְׂרֵ֧ה קּהִלּ֛וֹת בַּלַּ֥יְלָה הַה֖וּא וּבָעֵ֣ת הַהִ֑יא עָשׂוּ֙ וְלֹא־הִגִּ֣ידוּ וּלְזוּלָתָ֔ם כַּאֲשֶׁ֥ר צִוּוּ֖ם מֵהָאִ֥ישׁ הַמְּבַשֵּֽׂר׃ וְכׇל־אֶחַד֩ מֵהֶ֨ם חָשָׁ֜ב שֶֽׁה֣וּא ׀ לְבַדּ֣וֹ רָאָ֗ה הַמַּרְאֶ֤ה וְהַחִזָּיוֹן֙ הַה֔וּא וַיִּפָּלֵ֥א הַדָּבָ֖ר בְּעֵינָֽיו׃	That night, sleep fled from^[8] ”That night… from” from Esther 6:1. Ephraim Baruch, the sexton of the congregation which was in the city of Saragossanos. And that man was pure and upright and CAUSE-fearing, fleeing from evil ^[9] from Job 1:1 and doing the work of the Cause with a whole heart and joy. And he saw there was no man ^[10] from Exodus 2:12 , but hey, an honored man, a great hairy man with a leather belt around his loins,^[11] ”a great… loins” from II Kings 1:8. the clerk of all good news. And his appearance was like that of a man of God, very awesome^[12] ”and his appearance… very awesome” from Judges 13:6. – Elijah the Prophet his name! And he woke him up from his sleep and said to him, “What are you doing, sleeping? Get up, quickly, don’t just stand there! Go to the congregation and fill the empty cases with Torah scrolls, and return to sleep in your bed in peace. Guard yourself and guard your life carefully, lest^[13] ”But guard… for if” from Deuteronomy 4:9. you tell anyone else, for if you dare tell this vision to another, you will die, yes, and your blood is on your head!” And Ephraim woke up and, behold, great dread had fallen upon him, so he gathered himself and did what the messenger commanded him, and went and returned and lay on his bed and his sleep was untroubled. And it was that just as this whole vision that the man Ephraim saw, so too saw all the sextons of the twelve congregations on that night and at that time, and they told nobody; just as the messenger man commanded them they did. And each of them thought he was alone in seeing that sight and vision, and it was amazing in their eyes.
וַיְהִ֣י בַּ֠בֹּקֶר בְּ֨שִׁבְעָ֧ה עָשָׂ֛ר י֖וֹם לְחֹ֥דֶשׁ שְׁבָ֑ט שְׁנַ֛ת שְׁלֹ֥שׁ עֶשְׂרֵ֖ה לְמֶ֥לֶךְ סַארָָגֽוֹסָנוֹס׃ בִּשְׁנַת֩ אֶ֨לֶף וּשְׁלֹ֤שׁ מֵאוֹת֙ וַחֲמִשִׁ֣ים וּשְׁתַּ֔יִם לְחׇרְבַּ֥ן בֵּית־קֹדְשֵׁ֖נוּ תּׄוּׄבְׄבָׄאׄ שֶֽׁה֥וּא בִּשְׁנַ֨ת חֲמֵ֧שֶׁת אֲלָפִ֛ים וּמֵאָ֥ה וּשְׁמוֹנִ֖ים לַיְּצִירָֽה׃ וַיָּ֖קׇם הַמֶּ֣לֶךְ סַארָגוֹ֑סָנוֹס ה֗וּא וְכׇל־שָׂרָ֧יו וּמַנְהִיגָ֛יו וְיוֹעֲצָ֥יו וַחֲכָמָ֖יו בַּ֥יּוֹם הַהֽוּא׃ וַיַּעֲבֹ֣ר פִּתְאֹ֔ם דֶּ֖רֶךְ שׁ֣וּק הַיְּהוּדִ֑ים וּמַ֣רְקוֹשׂ הָרָשָׁ֔ע הוֹלֵ֖ךְ לְיָמִ֥ין הַמֶּֽלֶךְ׃ וְכׇל־חִ֨יל הַמֶּ֜לֶךְ הוֹלְכִ֧ים אַחֲרָ֛יו מְזוּיָּנִ֛ים בְּכׇל־כְּלֵ֥י מִינֵ֖י מִלְחָמָ֑ה וְכִשְׁל֤וֹשׁ מֵאוֹת֙ נַעֲרֵ֣י הַמֶּ֔לֶךְ כֻּלָּם֙ אֲחֻ֣זֵי חֶ֔רֶב מְלֻמְּדֵ֖י מִלְחָמָ֑ה אִ֤ישׁ חַרְבּוֹ֙ עַל־ יְרֵכ֔וֹ לַעֲשׂ֥וֹת בַּיְּהוּדִ֖ים כִּרְצוֹנָֽם׃ וַיהִי֙ מִדֵּ֣י עוֹבְרָ֔ם בְּשׁ֖וּק שֶׁ֣ל הַיְּהוּדִ֑ים מִהֲר֧וּ וַיַּגִּ֛ידוּ לַיְּהוּדִ֥ים וְלַחֲכָמִ֖ים וּלְדַיָּנִ֥ים בְּחׇפְזָֽה׃ וַיִּקְח֖וּ אֶת־ הַתִּיקִ֑ין לְבָרֵ֥ךְ לַמֶּ֖לֶךְ כְּמִנְהָגָֽם׃ וַיֹּ֤אמֶר לָהֶם֙ הַמֶּ֔לֶךְ רְצוֹנִ֧י לִרְא֛וֹת אֶת־תּוֹרַ֥ת מֹשֶׁ֖ה אִ֣ישׁ הָאֱלֹהִ֑ים אֲשֶׁ֥ר אַתֶּ֛ם מְבָרְכִ֥ים אוֹתִ֖י בִּשְׁמֽוֹ׃ [ס]	And it was, in the morning on the seventeenth day of Shvat, the thirteenth year of King Saragossanos – that is 1352 years from the destruction of our Temple (may it be rebuilt and established speedily in our days, amen!), which was in the 5180th year of creation.^[14] 1420 CE. [Find note above on how this date is unlikely. –ANV] And King Saragossanos got up, he and all his nobles and leaders and advisors and sages on that day. And they passed as a surprise on the path of the Jewish market, and the wicked Marcos was walking to the right of the king. And all the force of the king walked after him, armed with all kinds of tools of warfare, and around three hundred of the king’s lads, all gripping the sword, knowing battle, each with sword on thigh,^[15] from Song of Songs 3:8 to do to the Jews as they desired. And so it was, when they passed in the market of the Jews, they hurried and told the Jews and the sages and the judges in haste. And they took the cases to bless the king and bow to him as per their custom. And the king said to them, “I desire to see the Torah of Moses, the man of the God by whose name you bless me.”
וַיהִ֣י ׀ כִשְׁמֹ֣עַ הַדָּבָ֗ר הַחֲכָמִים֙ וְהַדַּ֣יָּנִ֔ים וְכׇל־הָעָ֖ם אֶת־דְּבַ֣ר הַמֶּ֑לֶךְ וַיֵּ֣צֵא לִבָּ֔ם וְנָמֵ֥ס הָיָ֖ה בִּלְבָבָֽם׃ וַיֶּחֶרְד֞וּ וַֽיֹּאמְר֗וּ מָ֚ה זֹ֔את עָשָׂ֥ה הָאֱלֹהִ֖ים לָ֑נוּ וְהֵם֙ לֹ֣א יָדְע֔וּ מָ֛ה עָשָׁ֥ה לָהֶ֖ם אֱלֹהֵ֥י אֲבוֹתָֽם׃ וַיְמַהֲר֣וּ ׀ שָׂרֵ֣י הַמֶּ֗לֶךְ וַיִּפְתְּח֛וּ וַיִּמְצְא֥וּ מְלֵ֖אִים עִם־תּוֹרָ֣ת מֹשֶׁ֑ה וְהָיָ֥ה כָּת֖וּב בְּרֹ֥אשׁ הָעַמּֽוּד׃ וְאַף־גַּם־זֹ֠את בִּֽהְיוֹתָ֞ם בְּאֶ֣רֶץ אֹֽיְבֵיהֶ֗ם לֹֽא־מְאַסְתִּ֤ים וְלֹֽא־גְעַלְתִּים֙ לְכַלֹּתָ֔ם לְהָפֵ֥ר בְּרִיתִ֖י אִתָּ֑ם כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹהֵיהֶֽם׃ וַיִּקְרְא֥וּ אוֹת֖וֹ לַמֶּֽלֶךְ׃ וַיִּקְחוּ֙ תִּ֣יק אָחֵ֔ר וַֽיִּפְתְּח֕וּ וַֽיִּמְצְא֥וּ גָם־אֶת־זֶ֖ה מָלֵ֣א תּוֹרָ֑ה וְכֵ֥ן בַּשְּׁלִישִׁ֖י וְכֵ֣ן בְּכֻלָּֽם׃	And when the matter was heard, the sages and judges and all the people heard the word of the king, their heart left, and became liquefied. And they fretted, one man to another, and said, “What is this that God has done to us?” For they did not know what the God of their ancestors^[16] another girsah adds, שׁוֹמֵ֣ר יִשְׂרָאֵ֔ל אֲשֶׁר־לֹ֥א יָנ֖וּם וְלֹ֥א יִישָֽׁן (“the guardian of Israel who neither slumbers nor sleeps”), from Psalm 121:4. did for them. And the nobles of the king hurried and opened and found full with the Torah of Moses, and it was written on the top of the column: “Yet even then, as they are in the land of their enemies, I will not reject them, and I will not spurn them to destroy them, to annul my covenant with them, for I, the Cause, am their God.”^[17] ”Yet even then… their God” from Leviticus 26:44. And they read it to the king. And they took another case and opened and found that one also was full with the Torah of God, and such was the third, and such were all of them.^[18] another girsah has, וְלָרְבִיעִ֑י עַ֚ד אֲשֶׁ֣ר תַּ֔מּוּ שְׁלוֹשִׁ֥ים וְשִׁשָּׁ֖ה הַתִּיקִֽין (“and such was the fourth, until they finished all thirty-six cases”).
וַיהִ֣י כִּרְא֣וֹת הַמֶּ֘לֶךְ֮ וְכׇל־הַשָּׂרִים֒ כׇּל־הַתִּיקִ֤ין מְלֵאִים֙ עִם־תּוֹרַ֣ת הָאֱלֹהִ֔ים וַיְבָרְכֵ֣ם הַמֶּ֔לֶךְ וַיִּמְח֧וֹל לָהֶ֛ם הַמַּ֖ס שָׁלֹ֣שׁ שָׁנִ֑ים וַיִּפְט֨וֹר לָהֶ֧ם מִֽנְדָּבְל֛וֹ וַיֵּלְכ֥וּ גָם־הֵ֖ם מֵאִתָּ֥ם בְּשָׁלֽוֹם׃ וַיְצַ֣ו הַמֶּ֣לֶךְ וַיִּתְל֣וּ אֵ֣ת מַ֢רְקוֹשׂ הָ֠רָשָׁ֟ע֩ עַל־הַעֵ֞ץ עַ֨ל אֲשֶׁ֧ר זָמַ֛ם לַעֲשׂ֥וֹת רָעָ֖ה עִם הַיְּהוּדִֽים׃ וַיַּשְׁלִ֣כוּ וְאֶת־ נִבְלָתוֹ֮ בְּאַשְׁפָּה֒ עַ֨ד אֱכ֤וֹל הַכְּלָבִים֙ אֶת־ בְּשָׂר֔וֹ וְאֶת־עַצְמוֹתָ֖יו שָׂרְפ֣וּ בָּאֵ֑שׁ כֵּ֛ן יֹאבְד֥וּ כׇל־אוֹיְבֶ֖יךָ יְהֹוָֽה׃	And when the king and all the nobles saw the cases full of the Torah of God, the king blessed them, and issued a tax reprieve for three years, and redeemed them, and from customs and tolls they did not give,^[19] ”tribute… give” from Ezra 4:13, in Aramaic. and they went from with him to peace. And the king commanded and they hung Marcus the wicked on a tree, for plotting to do evil to the Jews. And they threw his corpse in a dungheap until the dogs ate his flesh, and all his bones they burned in a fire — thus may all Your enemies perish, CAUSE!^[20] from Judges 5:31. Another girsah completes the verse, וְאֹ֣הֲבָ֔יו כְּצֵ֥את הַשֶּׁ֖מֶשׁ בִּגְבֻרָתֽוֹ (“and those who love you go out as the sun in its might!”).
עַל־כֵּ֡ן קִיְּמ֣וּ וְקִבְּל֣וּ הַיְּהוּדִ֡ים הַנִּמְצָאִ֣ים בְּעִ֣יר סַארָג֩וֹסָנוֹס֩ עֲלֵיהֶ֨ם ׀ וְעַל־זַרְעָ֜ם לִהְי֣וֹת עֹשִׂ֗ים אֵ֣ת י֨וֹם שְׁמֹנָ֤ה עָשָׂר֙ לָחֹ֣דֶשׁ שְׁבָ֔ט בְּכׇל־שָׁנָ֖ה וְשָׁנָ֑ה הֵ֧ם וּבְנֵיהֶ֛ם וּבְנֵ֥י בְנֵיהֶ֖ם עַ֥ד עוֹלָֽם׃ שָׂשׂ֥וֹן שִׂמְחָ֖ה וְי֣וֹם ט֑וֹב וּמִשְׁלֹ֤חַ מָנוֹת֙ אִ֣ישׁ לְרֵעֵ֔הוּ וּמַתָּנ֖וֹת לָאֶבְיֹנִֽים׃ לַיְּהוּדִ֕ים הָֽיְתָ֥ה אוֹרָ֖ה וְשִׂמְחָ֥ה וְשָׂשֹֽׂן׃ כִּ֚י מַ֣רְקוֹשׂ הָרָשָׁ֔ע חָשַׁ֥ב עַל־הַיְּהוּדִ֖ים לְאַבְּדָ֑ם וַיָּ֗שׇׁב מַחֲשַׁבְתּ֤וֹ הָרָעָה֙ עַל־רֹאשׁ֔וֹ וְתָל֥וּ אֹת֖וֹ עַל־הָעֵֽץ׃ כֵּ֕ן יֹאבְד֥וּ כׇל־ אוֹיְבֶ֖יךָ יְהֹוָ֑ה׃	Thus the Jews found in the city of Saragossanos ordained and accepted upon them and upon their seed to practice the eighteenth day of the month of Shvat, every year, them and their children and their children’s children forever and ever. Joy, gladness, and a good day, and giving gifts from one to another, and gifts to the poor. The Jews had light and gladness and joy and honor!^[21] ”The Jews had… honor” from Esther 8:16. For Marcos the wicked wanted the Jews to be destroyed, but he turned evil plans onto him, and they hung him on a tree. Thus may all Your enemies perish, CAUSE!^[22] from Judges 5:31
כִּ֥י מְרַחֲמָ֖ם נְהָגָֽם׃ ה֚וּא יְקַ֣יֵּם בָּ֔נוּ מִקְרָ֖א שֶׁכָּתֽוּב׃ אִם־יִהְיֶ֥ה נִֽדַּחֲךָ֖ בִּקְצֵ֣ה הַשָּׁמָ֑יִם מִשָּׁ֗ם יְקַבֶּצְךָ֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ וּמִשָּׁ֖ם יִקָּחֶֽךָ׃ וֶהֱבִיאֲךָ֞ יְהֹוָ֣ה אֱלֹהֶ֗יךָ אֶל־הָאָ֛רֶץ אֲשֶׁר־יָרְשׁ֥וּ אֲבֹתֶ֖יךָ ׀ וְנֶאֱמַֽר׃ כִּֽי־פָדָ֥ה יְהֹוָ֖ה אֶֽת־יַעֲקֹ֑ב וּגְאָל֕וֹ ׀ וְנֶ֖אֱמַֽר׃ אָ֣ז תִּשְׂמַ֤ח בְּתוּלָה֙ בְּמָח֔וֹל וּבַחֻרִ֥ים וּזְקֵנִ֖ים יַחְדָּ֑ו וְהָפַכְתִּ֨י אֶבְלָ֤ם לְשָׂשׂוֹן֙ וְנִ֣חַמְתִּ֔ים וְשִׂמַּחְתִּ֖ים מִיגוֹנָֽם׃ וְנֶאֱמַ֗ר ׀ כׇּל־כְּלִ֞י יוּצַ֤ר עָלַ֙יִךְ֙ לֹ֣א יִצְלָ֔ח ׀ אָר֤וּר מַרְקוֹשׂ֙ בָּר֣וּךְ אֶפְרַ֔יִם אֲרוּרִים֙ כׇּל־הָרְשָׁעִ֔ים בְּרוּכִ֖ים כׇּל־יִשְׂרָאֵ֑ל וְגַ֥ם אֵלִיָּ֖הוּ זָכ֥וּר לַטּֽוֹב׃	Just as the One who loves them led them,^[23] from Isaiah 49:10 may the One fulfill for us the scripture as written: “If your exiles are at the ends of the horizon, from there the Cause your God will gather you, will take you. And the Cause your God will bring you to the land your ancestors possessed…”^[24] from Deuteronomy 30:4-5 and it is written: “For the Cause delivered Jacob and redeemed him…”^[25] from Jeremiah 31:11 and it is written, “Thus the maidens will rejoice in dance, and the youths and elders together, and I will turn their mourning to joy, and comfort them and make them rejoice from their grief.”^[26] from Jeremiah 31:13 And it is written: “Any tool formed against you shall not succeed…”^[27] from Isaiah 54:17 Cursed is Marcos! Blessed is Ephraim! Cursed are all the wicked! Blessed are all Israel! And Elijah of blessed memory too!

The text from which Isaac Gantwerk Mayer produced this cantillated text was sourced from an unpointed edition of the megillah found on the website of Yeshivat Netivot Olam and from two images (1, 2) of the scroll found at the website of the Society for the Advancement of Sephardic Studies and Culture. The combination of these sources were edited for consistency and readability. In 2023, the text and translation were updated in accord with the critical text offered by Igal Ahitov. (Thank you!)

For more information on second Purims, read this article (Hebrew) at the National Library of Israel.

Recording

Source(s)

The first column of megillat Saragossa/Syracusa from an image of an edition of the scroll.

later columns of megillat Saragossa/Syracusa from an image of an edition of the scroll.

Megilat Saragossa (Collection of Igal Ahitov, Istanbul, Turkey)

Notes

Notes
1	Can we determine the setting of the story from the events depicted? Contrary to the happy ending, the situation remained perilous for Jews of both Zaragosa in Aragon and Syracusa in Sicily after 1420, the specific year of the events recorded in the megillah. In 1420, Alfonso Ⅴ of Aragon (1396-1458) was king of both lands, and between 1421 and 1442, he added southern Italy (the Kingdom of Naples) and Sardinia to his claim to authority — multilingual, multicultural, and multireligious territories he proceeded to Christianize. The megillah could not have been written during Alfonso Ⅴ’s life, or even that of his son Ferdinand (1424-1494). Had this story been written within two hundred years of 1420, it would have been too easily recalled as having being lived under the scepter of an intolerant king. One might argue that by fictionalizing Alfonso Ⅴ as benevolent, the author might have been attempting to encourage Ferdinand (or Ferdinand’s son, Alfonso Ⅱ) to be more lenient to Iberian Jews — but given the primary audience of the megillah would have been Jews with a not-too-distant memory of Alfonso Ⅴ, this seems far-fetched to me. Much more likely, is that the author was writing in the 17th century when the historical memory of exactly who was King before Ferdinand would not endanger its telling. The locality, Syracuse or Zaragosa, might not have been too important. Both place and date lend the story credibility to its audience. The specific pre-expulsion date helps paint a picture of a romanticized past when conditions were clearly better, but as ever, dangerously uncertain. The story in the megillah is likely retrojected to a period before the 1300s, well before the reign of Frederick Ⅱ of Sicily, King of Aragon (1272-1337). (Frederick adopted a restrictive and discriminatory policy towards the Jews, requiring them to mark their clothes and their shops with a “red wheel,” and endure other public indignities and disadvantages.) The cultural memory inspiring this legend may have been of an earlier Spanish king — either Alfonso Ⅵ (ca. 1040-1109, “tolerant and benevolent in his attitude toward the Jews”) or his son Alfonso Ⅶ (1105-1157). Alfonso Ⅶ seems a rather good match for our King Sarogassanos. He began his reign by curtailing the rights and liberties that his father had extended to the Jews, but then for some reason, soon afterward, changed his mind. (I do not know the historical reason for this change of heart.) All those lost liberties were returned and additional rights were granted to the extent that Jews experienced equality with Catholics under his reign. By the 17th century, this memory of an earlier tolerant, even benevolent Iberian Christian sovereign, could help Sefaradi communities take faith in the possibilities present in the new localities they came to reside, each land with its own shifting conditions of relative safety. –Aharon Varady
2	”the Living… Existence” from Jeremiah 10:10
3	Other girsot have “six empty cases.” The difference in the Hebrew depends on the omission of the letter ל, thus presenting ששה or שלשה. Thank you to Igal Ahitov for pointing out this variation.
4	”and the king… within him” from Esther 1:12.
5	from Esther 1:13
6	from Esther 1:15
7	”all gripping… on thigh” from Song of Songs 3:8.
8	”That night… from” from Esther 6:1.
9	from Job 1:1
10	from Exodus 2:12
11	”a great… loins” from II Kings 1:8.
12	”and his appearance… very awesome” from Judges 13:6.
13	”But guard… for if” from Deuteronomy 4:9.
14	1420 CE. [Find note above on how this date is unlikely. –ANV]
15	from Song of Songs 3:8
16	another girsah adds, שׁוֹמֵ֣ר יִשְׂרָאֵ֔ל אֲשֶׁר־לֹ֥א יָנ֖וּם וְלֹ֥א יִישָֽׁן (“the guardian of Israel who neither slumbers nor sleeps”), from Psalm 121:4.
17	”Yet even then… their God” from Leviticus 26:44.
18	another girsah has, וְלָרְבִיעִ֑י עַ֚ד אֲשֶׁ֣ר תַּ֔מּוּ שְׁלוֹשִׁ֥ים וְשִׁשָּׁ֖ה הַתִּיקִֽין (“and such was the fourth, until they finished all thirty-six cases”).
19	”tribute… give” from Ezra 4:13, in Aramaic.
20	from Judges 5:31. Another girsah completes the verse, וְאֹ֣הֲבָ֔יו כְּצֵ֥את הַשֶּׁ֖מֶשׁ בִּגְבֻרָתֽוֹ (“and those who love you go out as the sun in its might!”).
21	”The Jews had… honor” from Esther 8:16.
22	from Judges 5:31
23	from Isaiah 49:10
24	from Deuteronomy 30:4-5
25	from Jeremiah 31:11
26	from Jeremiah 31:13
27	from Isaiah 54:17