tagged: 52nd century A.M. • the Open Siddur Project ✍ פְּרוֺיֶקְט הַסִּדּוּר הַפָּתוּחַ

💬 מגילת יונה | Megillat Yonah with its Yevanic (Judeo-Greek) Targum ca. 14th c.

Unknown (translation) — Sun, 24 Sep 2023 00:16:06 +0000

This is a 14th-century translation of the entire book of Jonah into Judeo-Greek or Yevanic, the traditional language of the Romaniote community of Byzantium. To quote the Judeo-Greek expert Julia G. Krivoruchko, it “exhibits a fusion of contemporary vernacular language with archaic elements” and “favors an extremely literal translation style.” This translation was first published in Greek transcription by the Dutch Hellenist Dirk Christiaan Hesseling, who misdated it to the 12th-century based on a mix-up between the Seleucid and common eras. Included as part of a Romaniote maḥzor (Bodleian Library MS. Oppenheim Add. 8° 19), this translation was almost certainly in use as a targum for the reading of Jonah as the Yom Kippur minḥah haftarah. Meir ben Isaac Katzenellenbogen (ca. 1482–1565) states…(Responsa, No. 78) that in Candia (Heraklion) the hafṭarah for Yom Kippur Minḥah was, with the exception of the first three verses, read in Greek (comp. Zunz, G.V. p. 413, note). In the original manuscript the majority of verses are preceded with a few words of the Hebrew, a common practice for written targumim.

Source (Hebrew)	Translation (Yevanic/Judeo-Greek (in Greek script))	Translation (Yevanic/Judeo-Greek (in Hebrew script))
פרק א׳	Κεφάλαιο Αʹ	קֵפָלֵיוֹ א׳
וַֽיְהִי֙ דְּבַר־יְהֹוָ֔ה אֶל־יוֹנָ֥ה בֶן־אֲמִתַּ֖י לֵאמֹֽר׃	Καὶ ἦτον προφητεία Κυρίου πρὸς Ιονα υἱοῦ Αμιταϊ τοῦ εἰπεῖν·	קֵאִיטוֹן פְרוֹפִיטִיאָה קִירִיאוּ פְּרוֹשׁ יוֹנָה אִיוּ אֲמִתָּי טוּאִיפִּין׃
ק֠וּם לֵ֧ךְ אֶל־נִֽינְוֵ֛ה הָעִ֥יר הַגְּדוֹלָ֖ה וּקְרָ֣א עָלֶ֑יהָ כִּֽי־עָלְתָ֥ה רָעָתָ֖ם לְפָנָֽי׃	Ἀνάστα, πορεύγου πρὸς Νινβε τὴν πόλη τὴν μεγάλη καὶ διαλάλησε ἐπὶ αὐτὴν, ὃτι ἐνέβην ἡ κακία αὐτὴν ἐνώπιόν μου.	אַנַשְׁטָא פּוֹרֶבְגוּ פְּרוֹשׁ נִנְוֶה טִין בּוֹלִי טִין מֶגָלי קֶדִֿיאָלָלִישֶי אִיפִּי אַפְטִין אוֹטִי אֶנֶבִין אִיקָקִיאָה אַפְטִין אֶנוֹפִּיאוֹמוּ:
וַיָּ֤קׇם יוֹנָה֙ לִבְרֹ֣חַ תַּרְשִׁ֔ישָׁה מִלִּפְנֵ֖י יְהֹוָ֑ה וַיֵּ֨רֶד יָפ֜וֹ וַיִּמְצָ֥א אֳנִיָּ֣ה ׀ בָּאָ֣ה תַרְשִׁ֗ישׁ וַיִּתֵּ֨ן שְׂכָרָ֜הּ וַיֵּ֤רֶד בָּהּ֙ לָב֤וֹא עִמָּהֶם֙ תַּרְשִׁ֔ישָׁה מִלִּפְנֵ֖י יְהֹוָֽה׃	Καὶ ἐνεστάθην Ιονα τοῦ ἀποδράξει εἰς Θαρσις ἀπὸ ἐνώπιον Κυρίου, καὶ ἐκατέβην Ιαφο καὶ ηὗρεν καράβι ἐρχάμενη Θαρσις, καὶ ἔδωκεν μιστάριν αὐτήν κ’ ἐκατέβην αὐτὴν τὸ ἐλθεῖ με ταύτους εἰς Θαρσις ἀπὸ ἐνώπιον Κυρίου.	קֶאֶנֶשְׁטָתִין יוֹנָה טוֹאַפִּידְרַקְשִי אִישְׁתַּרְשִׁישׁ אַפּוֹאֶנוֹפִּיאוֹן קִירִיאוּ קֶקַטֵבִין יָפוֹ קֶאִיבְרֵן קָרָבִי אֶרְכָמֵנִי תַּרְשִׁישׁ קֵאֶדוֹקֶן מִישְטָרִין אַפְטִיש קֶקַטֵבִין אֵנפְטִין טוֹאֵלְתִי מֵטַפְטוּש אִישְטַרְשִׁישׁ אַפוֹאֶנוֹפִיאוֹן קִירִיאוּ:
וַֽיהֹוָ֗ה הֵטִ֤יל רֽוּחַ־גְּדוֹלָה֙ אֶל־הַיָּ֔ם וַיְהִ֥י סַֽעַר־גָּד֖וֹל בַּיָּ֑ם וְהָ֣אֳנִיָּ֔ה חִשְּׁבָ֖ה לְהִשָּׁבֵֽר׃	Καὶ ὁ Κύριος ἔρριξεν ἄνεμο μεγάλην πρὸς τὴν θάλασσα καὶ ἦτον λαίλαπας μέγας ἐν τὴν θάλασσα καὶ τὸ καράβι ἐδιαλογίζετον τὸ συντριβεῖ.	קוֹקִירִיאוֹשׁ אֶרִיקְשֵן אָנֵמוֹ מֶגָלִין פְּרוֹש טִין תָלָשָׁא קֵאִיטוֹן לֶלָפָּש מֶגָש אֵינְטִין תָלָשָׁא קֶטוֹקָרָבִי אֶדִיאַלוֹיִיזֶטוֹן טוֹשִיתְרִיבִי׃
וַיִּֽירְא֣וּ הַמַּלָּחִ֗ים וַֽיִּזְעֲקוּ֮ אִ֣ישׁ אֶל־אֱלֹהָיו֒ וַיָּטִ֨לוּ אֶת־הַכֵּלִ֜ים אֲשֶׁ֤ר בָּֽאֳנִיָּה֙ אֶל־הַיָּ֔ם לְהָקֵ֖ל מֵֽעֲלֵיהֶ֑ם וְיוֹנָ֗ה יָרַד֙ אֶל־יַרְכְּתֵ֣י הַסְּפִינָ֔ה וַיִּשְׁכַּ֖ב וַיֵּרָדַֽם׃	Κ’ ἐφοβήθησαν οἱ ναῦτες καὶ ἐκρεύγασαν ἀνὴρ πρὸς θεὸν αὐτοὺς κ’ ἔρριξαν τὰ σκεύη ὃς ἐν καράβι πρὸς τὴν θάλασσα τὸ ἀλαφρύνει ἀπὸ ἐπὶ αὐτοὺς· καὶ ὁ Ιονα ἐκατέβην πρὸς τὰ σκιστὰ τοῦ καραβιοῦ κ’ ἐκοιμήθη κ’ ἐκατηφοριάστη.	קֶפֿוֹבִיתִישָׁן אִינַפְטֶשׁ קֶאֶגְּרֶבְגָשָאן אָנִיר פְּרוֹשׁ תֵאוֹן אַפְטוֹשׁ קֶרִיקְשָן טַשְׁקֵבִי אוֹש אִינְקָרָבִי פְּרוֹש טִין תָלָשָׁא טוֹאַלַפְרִינִי אַפּוֹאִיפִּי אַפְטוּשׁ קוֹ יוֹנָה אֶקַטֵבִין פְּרוֹשׁ טַשְׁקִישׁ טָא טוּקַרָבִיאוּ קֶקִימִיתִי קֵקַטִיפוֹרִיאַשְׁטִי׃
וַיִּקְרַ֤ב אֵלָיו֙ רַ֣ב הַחֹבֵ֔ל וַיֹּ֥אמֶר ל֖וֹ מַה־לְּךָ֣ נִרְדָּ֑ם ק֚וּם קְרָ֣א אֶל־אֱלֹהֶ֔יךָ אוּלַ֞י יִתְעַשֵּׁ֧ת הָאֱלֹהִ֛ים לָ֖נוּ וְלֹ֥א נֹאבֵֽד׃	Κ’ ἐσίμωσεν εἰς αὐτὸν ὁ μέγας ναύκληρος καὶ εἶπεν εἰς αὐτόν· τί ἐσένα, κατηφοριασμένε; ἀνάστα, ἐπικαλήσου πρὸς Θεό σου, πολλαχόθε να μεταμελεθῇ ὁ Θεὸς εἰς ἐμᾶς καὶ οὐ ἀπολεστοῦμε.	קֶשִׁימוֹשֶן אִישׁ אַפְטוֹן אוּמֶגָש נַפְקְלֶרוֹשׁ קֵאִיפֵּן אִישְׁאָפְטוֹן טִי אֶשֶׁינָא קַטִיפוֹרִיאַזְמֶנֶי אַנַשְׁטָא אֶפִּיקַלִישוּפְּרוֹש תֵאוֹשוּ פּוֹלָכוֹדֶּי נַמֶטָמֶלֶתִי אוֹתֵאוֹש אִישֵמָש קֶאוּ אַפּוֹלֶשְטוּמֵי׃
וַיֹּאמְר֞וּ אִ֣ישׁ אֶל־רֵעֵ֗הוּ לְכוּ֙ וְנַפִּ֣ילָה גֽוֹרָל֔וֹת וְנֵ֣דְעָ֔ה בְּשֶׁלְּמִ֛י הָרָעָ֥ה הַזֹּ֖את לָ֑נוּ וַיַּפִּ֙לוּ֙ גּֽוֹרָל֔וֹת וַיִּפֹּ֥ל הַגּוֹרָ֖ל עַל־יוֹנָֽה׃	Καὶ εἶπαν ἀνὴρ πρὸς ἑταῖρον αὐτοῦ· πορευτῆτε καὶ ρίξωμε σκραφνία κ’ ἐννοήσωμε τίνος ἡ κακωσύνη ἡ ταύτη εἰς ἐμᾶς. κ’ ἔρριξαν σκραφνία καὶ ἔπεσεν τὸ σκραφνὶ ἐπὶ Ιονα.	קֵאִיפַּן אָנִיר פְּרוֹשׁ אֵטֵירוֹן אַפְטוּ פּוֹרֶפְטִיטֵי קֶרִיקְשׁוֹמֵי שְקְרַפְנִיאָה קֶנוֹאִישׁוֹמֵי טִינוֹש אִיקַקוֹשִׁינִי אִיטַפְטִי אִישֶׁמָשׁ קֶרִיקְשַן שְקְרַפְנִיאָה קֵאפֶּשֶׁן טוֹשְקְרַפְנִי אֵיפִּין יוֹנָה׃
וַיֹּאמְר֣וּ אֵלָ֔יו הַגִּידָה־נָּ֣א לָ֔נוּ בַּאֲשֶׁ֛ר לְמִי־הָרָעָ֥ה הַזֹּ֖את לָ֑נוּ מַה־מְּלַאכְתְּךָ֙ וּמֵאַ֣יִן תָּב֔וֹא מָ֣ה אַרְצֶ֔ךָ וְאֵֽי־מִזֶּ֥ה עַ֖ם אָֽתָּה׃	Καὶ εἶπαν πρὸς αὐτὸν· ἄγγειλε ἐδὰ εἰς ἐμᾶς ἰν ὅς εἰς τίνος ἡ κακωσύνη ἡ ταύτη εἰς ἐμᾶς, τί ἔργο σου καὶ ἀπὸ ποῦ ἦλθες, τί ἠγῆ σου καὶ ποῦ ἀπὸ ποῖο λαὸν ἐσύ;	קֵאִיפֵּן פְּרוֹשׁ אַפְטוֹן אַנַגִּילֵי אֶדָא אִישֶמָש אֶנֶאוֹש אִיש טִינוֹש אִיקַקוֹשִינִי אִיטַפְטִין אִישֶמָש טִי אֶרְגוֹשוּ קַפּוֹפּוּ אֵלְתִיש טִי אִיִישוּ קֵפּוּ אַפּוֹפִּיאוֹ לָאוֹן אֶשִי׃
וַיֹּ֥אמֶר אֲלֵיהֶ֖ם עִבְרִ֣י אָנֹ֑כִי וְאֶת־יְהֹוָ֞ה אֱלֹהֵ֤י הַשָּׁמַ֙יִם֙ אֲנִ֣י יָרֵ֔א אֲשֶׁר־עָשָׂ֥ה אֶת־הַיָּ֖ם וְאֶת־הַיַּבָּשָֽׁה׃	Καὶ εἶπεν πρὸς αὐτοὺς· Ἑβραῖος ἐγὼ καὶ τὸν κύριο θεὸ τῶν οὐρανῶν ἐγὼ φοβοῦμαι ὃς ἔποικεν τὴ θάλασσα καὶ τὴ ξερά.	קֵאִיפֶּן פְּרוֹשׁ אַפְטוּש אֶבְרֵיאוֹש אֶגוֹ קֵטוֹגִּירִיאוֹ תֵאוֹ טוֹנוּרָנוֹ אֶגוֹ פוֹבוּמֵי אוֹש אֶפִּיקֶן טִיתָלָשָא קֶטִיקְשֶרָא׃
וַיִּֽירְא֤וּ הָֽאֲנָשִׁים֙ יִרְאָ֣ה גְדוֹלָ֔ה וַיֹּאמְר֥וּ אֵלָ֖יו מַה־זֹּ֣את עָשִׂ֑יתָ כִּֽי־יָדְע֣וּ הָאֲנָשִׁ֗ים כִּֽי־מִלִּפְנֵ֤י יְהֹוָה֙ ה֣וּא בֹרֵ֔חַ כִּ֥י הִגִּ֖יד לָהֶֽם׃	Καὶ ἐφοβέθησαν οἱ ἄνδρες φόβο1 μεγάλη καὶ εἶπαν πρὸς αὐτόν· τί ταύτην ἔποισες; ὅτι ἔγνωσαν οἱ ἄνδρες ὅτι ἀπὸ ἐνώπιον Κυρίου ἐκεῖνος ἀποδράχνει, ὅτι ἐνέγγειλεν εἰς αὐτούς.	קֶפוֹבִיתִישָן אִיאַדְּרֶש פוֹבֶרָא מֵגָלִי קֵאִיפָּן פְּרוֹשׁ אַפְטוֹן טִי טַפְטִין אֵיפִּישֵש אוֹטִי אֶגְנוֹאָן אִיאַדְּרֵש אוֹטִי אַפּוֹאֶנופִּיאוֹן קִרִיאוּ אֶיקִינוֹש אַפּוֹדְרַכְנִי אוֹטִיאֶנֶגִּילֶן אִיש אַפְטוּש׃
וַיֹּאמְר֤וּ אֵלָיו֙ מַה־נַּ֣עֲשֶׂה לָּ֔ךְ וְיִשְׁתֹּ֥ק הַיָּ֖ם מֵֽעָלֵ֑ינוּ כִּ֥י הַיָּ֖ם הוֹלֵ֥ךְ וְסֹעֵֽר׃	Καὶ εἶπαν πρὸς αὐτὸν· τί ποίσωμε εἰς ἐσὲ καὶ σιγήσῃ ἡ θάλασσα ἀπὸ ἐπὶ ἐμᾶς; ὅτι ἡ θάλασσα πορευγόμενον καὶ λαιλαπίζον.	קֵאִיפָּן פְּרוֹש אַפְטוֹן טִי פִּישׁוֹמֵי אִישֶשֶי קֶשִיִישִי אִיתָלָשָא אַפּוֹאִיפִּי אֵמָש אוֹטִי אִיתָלָשָא פּוֹרֶבְגוֹמֶנוֹן קֵלֶלַפִּיזוֹן:
וַיֹּ֣אמֶר אֲלֵיהֶ֗ם שָׂא֙וּנִי֙ וַהֲטִילֻ֣נִי אֶל־הַיָּ֔ם וְיִשְׁתֹּ֥ק הַיָּ֖ם מֵֽעֲלֵיכֶ֑ם כִּ֚י יוֹדֵ֣עַ אָ֔נִי כִּ֣י בְשֶׁלִּ֔י הַסַּ֧עַר הַגָּד֛וֹל הַזֶּ֖ה עֲלֵיכֶֽם׃	Καὶ εἶπεν πρὸς αὐτοὺς· σηκώσετέ με καὶ ρίξετέ με πρὸς τὴν θάλασσα καὶ σιγήσῃ ἡ θάλασσα ἀπὸ ἐπὶ ἐσᾶς, ὅτι γινώσκω ἐγὼ ὅτι ἐδικός μου ὁ λαίλαπας ἐτοῦτος ἐπὶ ἐσᾶς.	קֵאִיפֵּן פְּרוֹש אַפְטוֹּ שִיקוֹשֶטֶמֶי קֶרִיקְשֶטֶמֵי פְּרוֹש טִין תָלָשָא קֶשִיִישִי אִיתָלָשָא אַפּוּאִיפִּי אֶשָש אוֹטִי יִינוֹשְקוֹ אֶגוֹ אוֹטִי אֶדִיקוֹזְמוּ אוֹלֶלָפָּש אֶטוּטוֹש אִיפֵּי אֵשָש׃
וַיַּחְתְּר֣וּ הָאֲנָשִׁ֗ים לְהָשִׁ֛יב אֶל־הַיַּבָּשָׁ֖ה וְלֹ֣א יָכֹ֑לוּ כִּ֣י הַיָּ֔ם הוֹלֵ֥ךְ וְסֹעֵ֖ר עֲלֵיהֶֽם׃	Κ’ ἔλαμναν οἱ ἄνδρες τὸ στρέψει πρὸς τὴν ξερὰ καὶ οὐ ἐδυνάστησαν, ὅτι ἡ θάλασσα πορευγόμενον καὶ λαιλαπίζον ἐπὶ αὐτούς.	קֶלָמְנָן אִיאַדְּרֶש טוֹ שְטְרֶפְשִין פְּרוֹש טִיקְשֶרָא קֶאוּ אֶדִינַשְטִישָן אוֹטִי אִיתָלָשָא פּוֹרֶבְגוֹמֶנוֹן קֶלֶלַפִּיזוֹן אִיפִּי אַפְטוּש׃
וַיִּקְרְא֨וּ אֶל־יְהֹוָ֜ה וַיֹּאמְר֗וּ אָנָּ֤ה יְהֹוָה֙ אַל־נָ֣א נֹאבְדָ֗ה בְּנֶ֙פֶשׁ֙ הָאִ֣ישׁ הַזֶּ֔ה וְאַל־תִּתֵּ֥ן עָלֵ֖ינוּ דָּ֣ם נָקִ֑יא כִּֽי־אַתָּ֣ה יְהֹוָ֔ה כַּאֲשֶׁ֥ר חָפַ֖צְתָּ עָשִֽׂיתָ׃	Κ’ ἐπικαλήστησαν πρὸς κύριον καὶ εἶπασι· παρακαλοῦμε, Κύριε, μὴ ἐδὰ ἀπολεστοῦμε ἐν ψυχὴ τοῦ ἀνὴρ ἐτουτουνοῦ, καὶ μὴ δώσῃς ἐν τὸ ἐπὶ ἐμᾶς αἷμαν ἀθῶο, ὅτι ἐσὺ, Κύριε, καθὼς ἐθέλησες ἔποισες.	קֶפִּיקַלִישְטִישָן פְּרוֹש קִירִיאוֹן קֶאִיפָּשִי פָּרָקלוּמֵי קִירִיאֵי מִי אֶדָא אַפּוֹלֶשְטוּמֶי אֵין פְּשִיכִי טוּאָנִיר אֶטוּטוּנוּ קֶמִי דוֹשִיש אַנְתוֹ אִיפִּי אֶמָש אֶמָן אַתִיאוֹ אוֹטִי אֶשִי קִירִיאֵי קַתוֹש אֶתֶלִישֶש אֶפִּישֶש׃
וַיִּשְׂאוּ֙ אֶת־יוֹנָ֔ה וַיְטִלֻ֖הוּ אֶל־הַיָּ֑ם וַיַּעֲמֹ֥ד הַיָּ֖ם מִזַּעְפּֽוֹ׃	Κ’ ἐσήκωσαν τὸν Ιονα κ’ ἔρρηξαν αὐτὸν πρὸς τὴ θάλασσα κ’ ἐστάθην ἡ θάλασσα ἀπὸ ἐβρισμὸν αὐτόν.	קֶשִיקוֹשָן טוֹן יוֹנָה קֶרִיקְשָאן אַפְטוֹן פְּרוֹש טִין תָלָשָא קֶשְטָתִין אִיתָלָשָא אַפוּ אֶבְרִיזְמוֹן אַפְטוּ׃
וַיִּֽירְא֧וּ הָאֲנָשִׁ֛ים יִרְאָ֥ה גְדוֹלָ֖ה אֶת־יְהֹוָ֑ה וַיִּֽזְבְּחוּ־זֶ֙בַח֙ לַֽיהֹוָ֔ה וַֽיִּדְּר֖וּ נְדָרִֽים׃	Κ’ ἐφοβήθησαν οἱ ἄνδρες φοβέρα μεγάλη τὸν Κύριο κ’ ἐθυσίασαν θυσία εἰς Κύριο κ’ ἐτάχτησαν τάγματα.	קֶאפוֹבִיתִישָאן אִיאַדְּרֶש פוֹבֶרָא מֵגָלִי טוֹן קִירִיאוֹ קֶתִישִיאָשָן תִישִיאָה אִישְקִירִיאוֹ קֶטַכְטִישָן טַגְמָטָא׃
פרק ב׳	Κεφάλαιο Βʹ	קֵפָלֵיוֹ ב׳
וַיְמַ֤ן יְהֹוָה֙ דָּ֣ג גָּד֔וֹל לִבְלֹ֖עַ אֶת־יוֹנָ֑ה וַיְהִ֤י יוֹנָה֙ בִּמְעֵ֣י הַדָּ֔ג שְׁלֹשָׁ֥ה יָמִ֖ים וּשְׁלֹשָׁ֥ה לֵילֽוֹת׃	Κ’ ἐθάρρωσεν ὁ Κύριος ἐχτύο μεγάλο τὸ καταπεῖ τὸν Ιονα κ’ ἦτον Ιονα ἐν ἔγγατα τοῦ ἐχτύου τρεῖς ἡμέρες καὶ τρεῖς νύχτες.	קֶטַרוֹשֶן אוֹקִירִיאוֹש אֶכְטִיאוֹ מֶגָלוֹ טוֹקַטָפִּי טוֹן יוֹנָה קִיטוֹן יוֹנָה אֶנֶיגָּטָא טוּאֶכְטִיאוּ טְרִיש אִימֶרֶש קֶטְרִיש נִיכְטֵש׃
וַיִּתְפַּלֵּ֣ל יוֹנָ֔ה אֶל־יְהֹוָ֖ה אֱלֹהָ֑יו מִמְּעֵ֖י הַדָּגָֽה׃	Κ’ ἔψαλεν Ιονα πρὸς Κύριον θεὸν αὐτὸν ἀπὸ ἔγγατα τοῦ ἐχτύου.	קֶפְּשָלֵן יוֹנָה פְּרוֹש קִירִיאוֹן תֵאוֹן אַפְטוֹן אַפּוֹאֶגָּטָא טוּאֶכְטִיאוּ׃
וַיֹּ֗אמֶר קָ֠רָ֠אתִי מִצָּ֥רָה לִ֛י אֶל־יְהֹוָ֖ה וַֽיַּעֲנֵ֑נִי מִבֶּ֧טֶן שְׁא֛וֹל שִׁוַּ֖עְתִּי שָׁמַ֥עְתָּ קוֹלִֽי׃	Καὶ εἶπεν· ἐπικαλήστηκα ἀπὸ στενοχωρία εἰς ἐμὲν πρὸς κύριο κ’ ἐπιλογήθηκέ με, ἀπὸ γαστέρα ἅδοῦ ἐβόησα ἔκουσες φωνή μου.	קֵאִיפֵּן אֶפִּיקַלִישְטִיקָא אַפּוֹ שְטֵינוֹכוֹרִיאָה אִיש אֵימֵן פְּרוֹש קִירִיאוֹ קֶפִּילוֹיִיתִיקֶמֶי אַפּוֹאַשְטֶרָא אָדוּ אֶבוֹאָשָא אֶקוּשֶש פוֹנִימוּ׃
וַתַּשְׁלִיכֵ֤נִי מְצוּלָה֙ בִּלְבַ֣ב יַמִּ֔ים וְנָהָ֖ר יְסֹבְבֵ֑נִי כׇּל־מִשְׁבָּרֶ֥יךָ וְגַלֶּ֖יךָ עָלַ֥י עָבָֽרוּ׃	Κ’ ἔρρηξές με βυθὸς ἐν πέλαγο θαλάσσου καὶ ποτάμια ἐπεριγυρίσασί με, πᾶν συθρύμματά σου καὶ κύματά σου ἰπὲ ἐμὲν ἐδιάβησαν.	קֶרִיקְשֶזְמֶי בִיתוֹש אֵין פֶּלַגוֹ תָלָשוּ קֶפּוֹטָמִיאָה אֶפֶּרִיייִרִישַשִי מֶי פַּאן שִיתְרִימָטָשוּ קֶקִימָטָשוּ אִיפִּיאֶמֶן אֶדִיאָבִישָא׃
וַאֲנִ֣י אָמַ֔רְתִּי נִגְרַ֖שְׁתִּי מִנֶּ֣גֶד עֵינֶ֑יךָ אַ֚ךְ אוֹסִ֣יף לְהַבִּ֔יט אֶל־הֵיכַ֖ל קׇדְשֶֽׁךָ׃	Καὶ ἐγὼ εἶπα· ἐπιβγάλτηκα ἀπὸ ἐναντίου ἐφταλμῶ σου, μόνο προσβαλῶ τὸ πιβλέψει πρὸς ναὸν ἁγιωσύνης σου.	קֶאגוֹ אִיפָּא אֶפִּיבְגַלְטִיקָא אַפּוֹאֶנַדִּיאוּ אֶפְטַלְמוֹשוּ מוֹנוֹ פְּרוֹזְבָלוֹ טוֹפִּיבְלֶפְּשִי פְּרוֹש נָאוֹן אַיוֹשִינִישוּ׃
אֲפָפ֤וּנִי מַ֙יִם֙ עַד־נֶ֔פֶשׁ תְּה֖וֹם יְסֹבְבֵ֑נִי ס֖וּף חָב֥וּשׁ לְרֹאשִֽׁי׃	Ἐπεριγύρισά με ὕδατα ὡς ρωθοῦνι, ἄβυσσος ἐπεριγύρισέ με, παπύρι στρωμένο εἰς κεφάλι μου.	אֶפֶרִייִירִישָמֵי אִידָטָא אוֹש רוֹתוּנִי אַבִישוֹש אֶפֶּרִיִירִישַ מֵי פָּפִירִי שְטְרוֹמֶנוֹ אִיש קֶפָלִימוּ׃
לְקִצְבֵ֤י הָרִים֙ יָרַ֔דְתִּי הָאָ֛רֶץ בְּרִחֶ֥יהָ בַעֲדִ֖י לְעוֹלָ֑ם וַתַּ֧עַל מִשַּׁ֛חַת חַיַּ֖י יְהֹוָ֥ה אֱלֹהָֽי׃	Εἰς ἄκρες ὀρέων ἐκατέβηκα, ἠ γῆς μουχλῶν αὐτὴν ἐν περὶ μοῦ εἰς ναιῶνα καὶ ἐνέβασες ἀπὸ βόθρον ζωές μου, Κύριε θεέ μου.	אִיש אַקְרָן אוֹרֶאוֹן אֶקַטֵבִיקָא אִיִיש מוּכְלוֹן אַפְטִין אֵין בְּרִימוּ אִיש נֶאוֹנָא קֶאֶנֶבָשֶש אַפּוֹבְוֹתְרוֹן זוֹאֶזְמוּ קִירִיאֶי תֶאֶמוּ׃
בְּהִתְעַטֵּ֤ף עָלַי֙ נַפְשִׁ֔י אֶת־יְהֹוָ֖ה זָכָ֑רְתִּי וַתָּב֤וֹא אֵלֶ֙יךָ֙ תְּפִלָּתִ֔י אֶל־הֵיכַ֖ל קׇדְשֶֽׁךָ׃	Ὅταν ἐρεθύμισεν ἐπὶ ἐμὲ ψυχή μου, τὸγ γύριον ἐμνήστηκα καὶ ἦρθεν πρὸς ἐσὲν ἡ ψαλμουδία μου πρὸς ναὸν ἁγιωσύνης σου.	אוֹדָּאן אֶרֶתִימִישֶן אִיפִּי אֶמֶי פְּשִיכִימוּ טוֹגִּירִיאוֹן אֶמֶנִישְטִיקָא קֶאִירְתֶן פְּרוֹש אֶשֶן אִיפְּשַלְמוּדִיאָמוּ פְּרוֹש נָאוֹן אַיוֹשִינִישוּ׃
מְשַׁמְּרִ֖ים הַבְלֵי־שָׁ֑וְא חַסְדָּ֖ם יַעֲזֹֽבוּ׃	Οἱ φυλάχοντες ομάταια ψωματινά, πίστιν αὐτῶν καταλείπουν.	אוֹפִלַכוֹדֵּש אוֹמַטִיאָה פְּשוֹמָטֵינא פִישְטין אַפְטוֹן קָטַלִיפּוּ׃
וַאֲנִ֗י בְּק֤וֹל תּוֹדָה֙ אֶזְבְּחָה־לָּ֔ךְ אֲשֶׁ֥ר נָדַ֖רְתִּי אֲשַׁלֵּ֑מָה יְשׁוּעָ֖תָה לַיהֹוָֽה׃	Καὶ ἐγὼ μὲ φωνὴν δοξολογίας θυσιάσω εἰς ἐσέν· ὡς ἐτάχτηκα πλερώσω, σωτερία εἰς Κύριο.	קֶאֶגוֹ מֶפוֹנִין דוֹקְשׂולוֹיִיאש תִישִיאָשוֹ אִישֶשֶן אוֹש אֶטַכְטִיקָא פְּלֶרוֹשוֹ שוֹטֵרִיאָה אִיש קִירִיאוֹ׃
וַיֹּ֥אמֶר יְהֹוָ֖ה לַדָּ֑ג וַיָּקֵ֥א אֶת־יוֹנָ֖ה אֶל־הַיַּבָּשָֽׁה׃	Καὶ εἶπεν ὁ Κύριος τοῦ ἐχτύου καὶ ἐξέρασεν τὸν Ιονα πρὸς τὴ ξερὰ.	קֶאִיפֶּן אוֹקִירִיאוֹש טוּאֶכְטִיאוּ קֶאֶקְשֶרָשֶן טוֹן יוֹנָה פְּרוֹש טִיקְשֶירָא׃
פרק ג׳	Κεφάλαιο Γʹ	קֵפָלֵיוֹ ג׳
וַיְהִ֧י דְבַר־יְהֹוָ֛ה אֶל־יוֹנָ֖ה שֵׁנִ֥ית לֵאמֹֽר׃	Καὶ ἦτον προφητεία Κυρίου πρὸς Ιονα δεύτερην τὸ εἰπεῖ·	קִיטוֹן פְּרוֹפְיטִיאָה קִירִיאוּ פְּרוֹש יוֹנָה דֶפְטֶרִין טוֹאִיפִּי׃
ק֛וּם לֵ֥ךְ אֶל־נִֽינְוֵ֖ה הָעִ֣יר הַגְּדוֹלָ֑ה וּקְרָ֤א אֵלֶ֙יהָ֙ אֶת־הַקְּרִיאָ֔ה אֲשֶׁ֥ר אָנֹכִ֖י דֹּבֵ֥ר אֵלֶֽיךָ׃	Ἀνάστα, πορεύγου πρὸς Νινβε τὴν πόλη τὴ μεγάλη κ’ ἐδιαλάλησε πρὸς αὐτὴν τὸ διαλαλημὸ ὃς ἐγὼ λαλῶ πρὸς ἐσέ.	אַנַשְטָא פּוֹרֶבְגוּ פְּרוֹש נִינְוֶה טִין פוֹלִי טִין מֶגָלִי קֶדִיאָלָלִישֶי פְּרוֹש אַפְטִין טוֹדִיאַלָלִימוֹ אוֹש אֶגוֹ לָלוֹ פְּרוֹש אֶשֶי׃
וַיָּ֣קׇם יוֹנָ֗ה וַיֵּ֛לֶךְ אֶל־נִֽינְוֵ֖ה כִּדְבַ֣ר יְהֹוָ֑ה וְנִֽינְוֵ֗ה הָיְתָ֤ה עִיר־גְּדוֹלָה֙ לֵֽאלֹהִ֔ים מַהֲלַ֖ךְ שְׁלֹ֥שֶׁת יָמִֽים׃	Καὶ ἐνεστάθην Ιονα κ’ ἐπορεύτην πρὸς Νινβε κατὰ ἐνώπιον Κυρίου, κ’ ἡ Νινβε ἦτον κάστρο μεγάλη εἰς θεό, πορπάτημα τριῶν ἡμερῶν.	קֶאֶנֶשְטָתִין יוֹנָה קֶאפּוֹרֶפְטִין פְּרוֹש נִינְוֶה קָטַאֶנוֹפִּיאוֹן קִירִיאוּ קִינִינְוֶה אִיטוֹן קַשְׁטְרוֹ מֶגָלִי אִיש תֵיאוֹ פּוֹרְפַּטִימָא טְרִיאוֹן אִימֵרוֹן׃
וַיָּ֤חֶל יוֹנָה֙ לָב֣וֹא בָעִ֔יר מַהֲלַ֖ךְ י֣וֹם אֶחָ֑ד וַיִּקְרָא֙ וַיֹּאמַ֔ר ע֚וֹד אַרְבָּעִ֣ים י֔וֹם וְנִֽינְוֵ֖ה נֶהְפָּֽכֶת׃	Κ’ ἔρχισεν Ιονα τὸ ἐλθεῖ εἰν κάστρο πορπάτημα ἡμερου ἑνός κ’ ἐδιαλάλησαν καὶ εἶπεν· ἀκόμη σαράντα ἡμέρες κ’ ἡ Νινβε ἐχτρεπόμενη.	קֶרְכִישֶן יוֹנָה טוֹאֶלְתִי אִין קַשְטְרוֹ פּוֹרְפָּטִימָא אִימֵרוֹ אֶנוֹש קֶדִיאָלָלִישֶן קֶאִיפֶן אָקוֹמִי שָׁרָדָּא אִימֶרֶש קִינִינְוֶה אֶכְטֶרְפוֹמֶנִי׃
וַֽיַּאֲמִ֛ינוּ אַנְשֵׁ֥י נִֽינְוֵ֖ה בֵּֽאלֹהִ֑ים וַיִּקְרְאוּ־צוֹם֙ וַיִּלְבְּשׁ֣וּ שַׂקִּ֔ים מִגְּדוֹלָ֖ם וְעַד־קְטַנָּֽם׃	Κ’ ἐπίστεψαν ἄντρες Νινβε ἐν θεὸν κ’ ἐδιαλάλησαν νηστεί α κ’ ἐφόρεσαν σακκὶ ἀπὸ μέγαν αὐτῶν καὶ ὡς μικρὸν αὐτῶν.	קֶפִּישְטֶפְשָן אַדְּרֵש נִינְוֶה אֵין תֵאיוֹן קֶדִיאָלָלִישָן נִישְטִיאָה קֶפוֹרֶשָן שַקִי אַפּוֹמֶגָן אַפְטוֹן קֶאוֹש מִיקְרוֹן אַפְטוֹן׃
וַיִּגַּ֤ע הַדָּבָר֙ אֶל־מֶ֣לֶךְ נִֽינְוֵ֔ה וַיָּ֙קׇם֙ מִכִּסְא֔וֹ וַיַּעֲבֵ֥ר אַדַּרְתּ֖וֹ מֵֽעָלָ֑יו וַיְכַ֣ס שַׂ֔ק וַיֵּ֖שֶׁב עַל־הָאֵֽפֶר׃	Κ’ ἔφτασεν ὁ λόγος πρὸς βασιλέο Νινβε, κ’ ἐνεστάθην ἀπὸ θρόνον αὐτοῦ κ’ ἐδιαπέρασε στολὴν αὐτὸν ἀπὸ ἐπὶ αὐτὸ, κ’ ἐσκεπάστην σακκὶ κ’ ἐκάθισεν ἐπὶ τὴν στάχτη.	קֶפְטָשֶן אוֹלוֹגוֹש פְּרוֹש בָשִילֵיאוֹ נִינְוֶה קֶאנֶשְטָתִין אַפּוֹתְרוֹנוֹן אָפְטוּ קֶדִיאַפֶּרָשֶן שְטוֹלִין אַפְטוּן אַפּוֹאִיפִּי אַפְטוֹ קֶשְקֶפַּשְטִין שָקִי קֶקַתִישֶן אֶפִּיטִין שְטַכְטִי׃
וַיַּזְעֵ֗ק וַיֹּ֙אמֶר֙ בְּנִֽינְוֵ֔ה מִטַּ֧עַם הַמֶּ֛לֶךְ וּגְדֹלָ֖יו לֵאמֹ֑ר הָאָדָ֨ם וְהַבְּהֵמָ֜ה הַבָּקָ֣ר וְהַצֹּ֗אן אַֽל־יִטְעֲמוּ֙ מְא֔וּמָה אַ֨ל־יִרְע֔וּ וּמַ֖יִם אַל־יִשְׁתּֽוּ׃	Κ’ ἐδιαλάλησεν, καὶ εἶπε ἐν Νινβε ἀπὸ ὁρισμὸν τοῦ βασιλέου καὶ μεγάλων αὐτῶν τὸ εἰπεῖν· ὁ ἄθρωπος καὶ τὸ χτῆμα καὶ τὸ βουκολιό καὶ τὸ ποίμιο μὴ γευτοῦν τίποτας καὶ μὴ νομευτοῦν καὶ ὕδωρ μὴ πιοῦσιν.	קֶדִיאָלָלִישֶן קִיפֵּי אֵין נִינְוֶה אַפּוֹאוֹרִיזְמוֹן טוּבַשִילֵאוֹ קֶמֶגָלוֹן אַפְטוֹן טוֹאִיפִּין אוֹאַתְרוֹפּוֹש קֶטוֹכְטִימָא קֶטוֹבוּקוֹ לֶאוֹ קֶטוֹפִּימִיאוֹ מִי יֶפְטוּן טִיבוֹטָש קֶמִי נוֹמֶפְטוּן קֶאִידוֹר מִיפִּיאוּשִין׃
וְיִתְכַּסּ֣וּ שַׂקִּ֗ים הָֽאָדָם֙ וְהַבְּהֵמָ֔ה וְיִקְרְא֥וּ אֶל־אֱלֹהִ֖ים בְּחׇזְקָ֑ה וְיָשֻׁ֗בוּ אִ֚ישׁ מִדַּרְכּ֣וֹ הָֽרָעָ֔ה וּמִן־הֶחָמָ֖ס אֲשֶׁ֥ר בְּכַפֵּיהֶֽם׃	Καὶ σκεπαστοῦν σακκιὰ ὁ ἄθρωπος καὶ τὸ χτῆμα κ’ ἐπικαληστοῦν πρὸς θεὸν ἐν δύναμην, καὶ στραφοῦν ἀνὴρ ἀπὸ ὁδὸν αὐτῶν τὴν κακὴ κ’ ἀπὲ τὴν ἀδικία ὃς ἰπαλάμες αὐτῶν.	קֶשְקֶפַּשְטוּן שָקָא אוֹ אַתְרוֹפּוֹש קֶטוֹכְטִימָא קֶפִּיקַלִישְטוּן פְּרוֹש תֵיאוֹן אֵינֶידִינָמִין קֶשְטְרָפוּן אֵינֵי אַפּוֹאוֹדוֹן אַפְטוּן טִין קַקִי קַאפֵּטִין אַדִיקִיאָה אוֹש אִיפַּלָמֵש אַפְטוֹן׃
מִֽי־יוֹדֵ֣עַ יָשׁ֔וּב וְנִחַ֖ם הָאֱלֹהִ֑ים וְשָׁ֛ב מֵחֲר֥וֹן אַפּ֖וֹ וְלֹ֥א נֹאבֵֽד׃	Τίς γινώσκει; στραφῇ καὶ μεταμελεθῇ ὁ θεὸς ἐμᾶς καὶ στραφῇ ἀπὸ ὀργὴ θυμοῦ αὐτὸν καὶ οὐ ἀπολεστοῦμε.	טִיש יִינוֹשְקִי שְטְרָפִי קֶמֶטַמֶלֶתִי אוֹתֵיאוֹש אֶמָש קֶשְטְרָפִי אַפּוֹ אוֹרְיִי תִימוּ אַפְטוֹן קֶאו אפולשטומי׃
וַיַּ֤רְא הָֽאֱלֹהִים֙ אֶֽת־מַ֣עֲשֵׂיהֶ֔ם כִּי־שָׁ֖בוּ מִדַּרְכָּ֣ם הָרָעָ֑ה וַיִּנָּ֣חֶם הָאֱלֹהִ֗ים עַל־הָרָעָ֛ה אֲשֶׁר־דִּבֶּ֥ר לַעֲשׂוֹת־לָהֶ֖ם וְלֹ֥א עָשָֽׂה׃	Κ’ εἶδεν ὁ θεὸς τὰ ποίματα αὐτῶν, ὅτι ἐστράφησαν ἀπὸ ὁδὸν αὐτῶν τὴ κακὴ, κ’ ἐμεταμελέθην ὁ θεὸς ἐπὶ τὴν κακωσύνη ὡς ἐλάλησεν τὸ ποίσει εἰς αὐτούς, καὶ οὐ ἔποισεν.	קִידֵן אוֹתֵיאוֹש טַפִּימָטָא אַפְטוֹן אוֹטִי אֶשְטְרָפִישָן אַפּוֹאוֹדוֹן אַפְטוֹן טִי קַקִי קֶמֶטַמֶלֶיתִין אוֹתֵיאוֹש אִיפִּיטִין קָקוֹשִינִי אוֹש אֶלָלִישֶן טוֹפִּישִי אִישַפְטוּש קֶאוּ אֶפִּישֶן׃
פרק ד׳	Κεφάλαιο Δʹ	קֵפָלֵיוֹ ד׳
וַיֵּ֥רַע אֶל־יוֹנָ֖ה רָעָ֣ה גְדוֹלָ֑ה וַיִּ֖חַר לֽוֹ׃	Κ’ ἐκακώθην πρὸς Ιονα κακωσύνη μεγάλη καὶ ὀργίστην εἰς αὐτόν.	קֶקָקוֹתִין פְּרוֹש יוֹנָה קַקוֹשִינִי מֶגָלִי קֶאוֹרְיִישְטִין אִיש אַפְטוֹן׃
וַיִּתְפַּלֵּ֨ל אֶל־יְהֹוָ֜ה וַיֹּאמַ֗ר אָנָּ֤ה יְהֹוָה֙ הֲלוֹא־זֶ֣ה דְבָרִ֗י עַד־הֱיוֹתִי֙ עַל־אַדְמָתִ֔י עַל־כֵּ֥ן קִדַּ֖מְתִּי לִבְרֹ֣חַ תַּרְשִׁ֑ישָׁה כִּ֣י יָדַ֗עְתִּי כִּ֤י אַתָּה֙ אֵֽל־חַנּ֣וּן וְרַח֔וּם אֶ֤רֶךְ אַפַּ֙יִם֙ וְרַב־חֶ֔סֶד וְנִחָ֖ם עַל־הָרָעָֽה׃	Κ’ ἔψαλεν πρὸς κύριον καὶ εἶπεν· παρακαλῶ, δέσποτα Κύριε, πάντως αὐτὸς ὁ λόγος μου ὡς ἔστι νὰ εἶμαι ἐπὶ ἡγῆ μου; ἐπὶ οὕτως ἐπρότρεψα τὸ ἀποδράξει εἰς Θαρσις, ὅτι ἔγνωα ὅτι ἐσὺ ὡς κύριος ἐλέημος καὶ οἴχτιρμος, μακρόθυμος καὶ πολυέλεος κ’ ἐμεταμελέθης ἐπὶ τὴν κακωσύνη.	קֶפְּשָלֵן פְּרוֹש קִירִיאוֹן קֶאִיפֶּן פָּרָקלוֹ דֶשְפּוֹטָא קִירִיאֵי פָּדּוֹש אַפְטוֹש אוֹלוֹגוֹזְמוּ אוֹש אֶשְטִי נָמִי אִיפִּי אִיִימוּ אִיפִּי אוּטוֹש אֶפְּרוֹטֶרֶפְּשָא טוֹאַפִּידְרַקְשִי אִיש תַּרְשִיש אוֹטִיאֶגְנוֹאָה אוֹטִי אֶשִי אוֹש קִירִיאוֹש אֶלֶיְמוֹש קֶכְטִירְ מוֹש מַקְרִיתִימוֹש קֶפּוֹלֵלִיאוֹש קֶמֶטַמֶ לֶתִיש אִיפִּין טִיקָקוֹשִינִי׃
וְעַתָּ֣ה יְהֹוָ֔ה קַח־נָ֥א אֶת־נַפְשִׁ֖י מִמֶּ֑נִּי כִּ֛י ט֥וֹב מוֹתִ֖י מֵחַיָּֽי׃	Κ’ ἐδά, Κύριε, ἔπαρε ἐδὰ τὴ ψυχή μου ἀπὸ ἐπὶ ἐμέν, ὅτι καλύτερος ὁ θάνατός μου ἀπὸ ζωές μου.	קֶדָא קִירִיאֵי אֶפָּרֵי אֵידָא טִיפִּשִיכִימוּ אַפּוֹאִיפִּי אֶמֶן אֹטִיקַלִיטֵרוֹש אוֹתַנַטוֹזְמוּ אַפּוֹ זוֹאֶזְמוּ׃
וַיֹּ֣אמֶר יְהֹוָ֔ה הַהֵיטֵ֖ב חָ֥רָה לָֽךְ׃	Καὶ εἶπεν ὁ Κύριος· μὲ τὰ καλὰ ὀργίστην εἰς ἐσέν;	קִיפֵּן אוֹקִירִיאוֹש מֵטָא קָלָא אוֹרְיִישְטִין אִישֶשֶן׃
וַיֵּצֵ֤א יוֹנָה֙ מִן־הָעִ֔יר וַיֵּ֖שֶׁב מִקֶּ֣דֶם לָעִ֑יר וַיַּ֩עַשׂ֩ ל֨וֹ שָׁ֜ם סֻכָּ֗ה וַיֵּ֤שֶׁב תַּחְתֶּ֙יהָ֙ בַּצֵּ֔ל עַ֚ד אֲשֶׁ֣ר יִרְאֶ֔ה מַה־יִּהְיֶ֖ה בָּעִֽיר׃	Κ’ ἐβγῆκεν Ιονα ἀπὸ τὸ κάστρον κ’ ἔποισε εἰς αὐτὸν ἐκεῖ καλύβη κ’ ἐκάθισεν κατώθεο αὐτῆς εἰ ἤσκιο, ὡς ὡς ἰδεῖν τί ἐστιν ἐν κάστρο.	קֶבְיִיקֶן יוֹנָה אַפּוּטוֹקַשְטְרוֹן קֶפִּישֶן אִיש אַפְטוֹן אֶקִי קַלִיבִי קֶקַתִישֶן קַטוֹתֶאוֹ אַפְטִיש אִי אִישְקִיאוֹ אוֹש אני אוֹשִידִין טִי אֶשְטִין אֵין קַשְטְרוֹ׃
וַיְמַ֣ן יְהֹוָֽה־אֱ֠לֹהִ֠ים קִיקָי֞וֹן וַיַּ֣עַל ׀ מֵעַ֣ל לְיוֹנָ֗ה לִֽהְי֥וֹת צֵל֙ עַל־רֹאשׁ֔וֹ לְהַצִּ֥יל ל֖וֹ מֵרָֽעָת֑וֹ וַיִּשְׂמַ֥ח יוֹנָ֛ה עַל־הַקִּֽיקָי֖וֹן שִׂמְחָ֥ה גְדוֹלָֽה׃	Κ’ ἐθάρρωσεν ὁ Κύριος ὁ θεὸς κολοκυθέα κ’ ἐνέβη ἀπὸ ἐπὶ εἰς Ιονα τί ἔστιν ἥσκιο ἐπὶν κεφάλι αὐτὸν, κ’ ἐχάρην Ιονα ἐπὶ τὴν κολοκυθέα χαρὰ μεγάλη.	קֶטָרוֹשֶן אוֹקִירִיאוֹש אוֹתֶיאוֹש קוֹלוֹקִיתֶאָה קֶנֶבִי אַפּוֹ אִיפִּי אִיש יוֹנָה טִי אֶשְטִין אִי שְקִיאוֹ אִיפִּין קֶ פָלִי אַפְטוֹן קֶכָרִין יוֹנָה אִיפִּיטִין קוֹלוֹקִיתֶאָה כָרָא מֶגָלִי׃
וַיְמַ֤ן הָֽאֱלֹהִים֙ תּוֹלַ֔עַת בַּעֲל֥וֹת הַשַּׁ֖חַר לַֽמׇּחֳרָ֑ת וַתַּ֥ךְ אֶת־הַקִּֽיקָי֖וֹן וַיִּיבָֽשׁ׃	Κ’ ἐθάρρωσεν ὁ θεὸς σκούλικα ἀπὸ ἐνεβῆν ὁ ἀυγερινός εἰς μεθαύριον κ’ ἔπληξε τὴν κολοκυθέα κ’ ἐξεράθην.	קֶטָרוֹשֶן אוֹתֵיאוֹש שְקוּלִיקָא אַפּוֹ אֵנֵבִין אוֹ אַבְיֵירִינוֹש אִיש מֵתַבְרִיאוּ קֶפְּלִיקְשֵי טִין קוֹלוֹקִיתֵי אָה קֶקְשֶרָתִין׃
וַיְהִ֣י ׀ כִּזְרֹ֣חַ הַשֶּׁ֗מֶשׁ וַיְמַ֨ן אֱלֹהִ֜ים ר֤וּחַ קָדִים֙ חֲרִישִׁ֔ית וַתַּ֥ךְ הַשֶּׁ֛מֶשׁ עַל־רֹ֥אשׁ יוֹנָ֖ה וַיִּתְעַלָּ֑ף וַיִּשְׁאַ֤ל אֶת־נַפְשׁוֹ֙ לָמ֔וּת וַיֹּ֕אמֶר ט֥וֹב מוֹתִ֖י מֵחַיָּֽי׃	Κ’ ἦτον κατὰ ἀνέτειλε ὁ ἥλιος κ’ ἐθάρρωσεν ὁ θεὸς ἄνεμον ἀνατολικὸν σιγή, κ’ ἔπληξεν ὁ ἥλιος ἐπὶ κεφάλην Ιονα κ’ ἐλάπαξεν καὶ ἐζήτηξεν τὴ ψυχὴ αὐτὸν τὸ ἀπεθανεῖ καὶ εἶπεν καλύτερος ὁ θάνατός μου παρὰ ζωές μου.	קִיטוֹן קַטַאַנֶיטִילוֹ אוֹאִילִיאוֹש קֶטָרוֹשֶן אוֹתֵיאוֹש אָנֶמוֹן אַנַטוֹ לִיקוֹן שִיִי קֶפְּלִיקְשֶן אוֹאִילִיאוֹש אִיפִּי קֶפָלִין יוֹנָה קֶלָפָקְשֶן קֶאֶזִיטִיקְשֶן טִיפְּשִיכִי אַפְטוֹן טוֹאַפֶּתָנִי קִיפֵּן קַלִיטֵרוֹש אוֹתַנָטוֹזְמוּ פַּרָזוֹאֶזְמוּ׃
וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־יוֹנָ֔ה הַהֵיטֵ֥ב חָרָֽה־לְךָ֖ עַל־הַקִּֽיקָי֑וֹן וַיֹּ֕אמֶר הֵיטֵ֥ב חָֽרָה־לִ֖י עַד־מָֽוֶת׃	Καὶ εἶπεν ὁ θεὸς πρὸς Ιονα· μὲ τί καλὰ ὀργίστην εἰς; ἐμέ ὡς θάνατο	קִיפֵּן אוֹתֵיאוֹש פְּרוֹש יוֹנָה מֵטִי קָלָא אוֹרְיִישְטִין אִיש אֶמֶי אוֹש תָנָטוֹ׃
וַיֹּ֣אמֶר יְהֹוָ֔ה אַתָּ֥ה חַ֙סְתָּ֙ עַל־הַקִּ֣יקָי֔וֹן אֲשֶׁ֛ר לֹא־עָמַ֥לְתָּ בּ֖וֹ וְלֹ֣א גִדַּלְתּ֑וֹ שֶׁבִּן־לַ֥יְלָה הָיָ֖ה וּבִן־לַ֥יְלָה אָבָֽד׃	Καὶ εἶπεν ὁ Κύριος· ἐσὺ ἐλυπήθης ἐπὶ τὴν κολοκυθέα ὃς οὐκ’ ἐκόπιασες εἰν αὐτήν, καὶ οὐ ἐμεγάλυνες αὐτήν, ὃς ἀνάμεσα νύχτα ἦτον κ’ ἀνάμεσα νύχτα ἐπωλέστην.	קִיפֶּן אוֹקִירִיאוֹש אֶשִי אֶלִיפִּיתִיש אַפְטִין קוֹלוֹקִיתֶאָה אוֹש אוּקֶקוֹפִּיאָשֶש אִינַפְטִין קֵאוּ אֶמֶגַלִינֶש אַפְטִין אוֹש אַנָמֶשָא נִיכְטָא אִיטוֹן קַנַמֵשָא נִיכְטָא אֶפּוֹלֶשְטִין׃
וַֽאֲנִי֙ לֹ֣א אָח֔וּס עַל־נִינְוֵ֖ה הָעִ֣יר הַגְּדוֹלָ֑ה אֲשֶׁ֣ר יֶשׁ־בָּ֡הּ הַרְבֵּה֩ מִֽשְׁתֵּים־עֶשְׂרֵ֨ה רִבּ֜וֹ אָדָ֗ם אֲשֶׁ֤ר לֹֽא־יָדַע֙ בֵּין־יְמִינ֣וֹ לִשְׂמֹאל֔וֹ וּבְהֵמָ֖ה רַבָּֽה׃	Καὶ ἐγὼ οὐ λυπηθῶ ἐπὶ Νινβε τὴμ πόλη τὴν μεγάλη, ὃς ἔνεστιν εἰν αὐτὴν πολλοὶ ἀπὸ δώδεκα μυριάδες ἄθρωπος, ὃς οὐ ἐγνώουν ἀνάμεσα δεξία αὐτοῦ εἰς ἀριστερὰν αὐτοῦ καὶ χτῆνο πολύ;	קֶאֶגוֹ אוּ לִיפִּיתוֹ אִיפִּי נִינְוֶה טִיבוֹלִי טִין מֶגָלִי אוֹש אֶנֶשְטִין אִין אַפְטִין פּוֹלִי אַפּוֹדוֹדֶקָא מִירִיאָדֶש אַתְרוֹפּוֹש אוֹש אוּ אֶגְנוֹאוּן אַנָמֶשָא דֶקְשִיאָה אַפְטוּ אִיש אַרִישְטֶרִין אַפְטוּ קֶכְטִינוֹ פּוֹלִי׃

14th Century Yevanic (Judeo-Greek) Translation of Jonah, from a Romaniote maḥzor — Oxford, Bodleian Library, MS. Opp. Add. 8o 19 (Neubauer 1144). Unicode text from the Greek Bible in Byzantine Judaism corpus (gbbj.org/texts/), proofread and edited by Isaac Gantwerk Mayer Punctuation in the Greek from D. C. Hesseling, “Le livre de Jonas,” 1899.

Source(s)

Notes

Notes
1	Julia G. Krivoruchko in “Judeo-Greek.” Handbook of Jewish Languages, edited by Lily Kahn and Aaron D. Rubin, Leiden, Brill, 2017, pp. 194–225.

אֶכְרַע אֶקֹּד | Ekhra’ Eqqod, a rəshut for Nishmat on Rosh haShanah by Rabbi Yoav ben Yeḥiel of Rome

Isaac Gantwerk Mayer (transcription & naqdanut) — Mon, 07 Sep 2026 04:09:10 +0000

This rəshut, or introductory piyyuṭ, is recited in the Italian rite before Nishmat Kol Ḥai on (the first day) of Rosh haShanah. It was written by the fourteenth-century payṭan R. Yoav ben Yeḥiel of Rome. Also included is a rhyming acrostic translation.

Source (Hebrew)	Translation (English)
אֶכְרַע אֶקֹּד לִפְנֵי מַלְכִּי אֶקְרָאֶה מִפָּנָיו אַבְרֵךְ שׁוֹפֵט יָשָׁר הוּא אֵלִי, כִּי יוֹרֶ֖ה חַטָּאִ֣ים בַּדָּֽרֶךְ׃ אֶכְרַע אֶקֹּד…	Before my Sovereign I bend and bow; let me call “Great One!” before Their face! An upright judge is my God, and how They teach the sinners to find their place!^[1] Psalms 25:8 Before my Sovereign…
יוֹם זֶה יוֹם הַדִּין הוּא נִקְרָא מִשְׁפָּט הוּא לֵאלֹהֵי יַעֲקֹב יֹשֵׁב עַל־כִּסֵּא רָם נוֹרָא וּלְמִישׁוֹר יַיְשִׁיר הֶעָקֹב עַל־הֶאָח תּוֹךְ אֵשׁ בּוֹעֲרָה יַבְעִיר כׇל־אָח֙ עָק֣וֹב יַעְקֹ֔ב לָכֵן אַתְּ שׁוֹכֶֽבֶת חֵיקִי הִתְנַחֲמִי סִפְקִי עַל־יָרֵךְ עַל־בָּמוֹת יֵֽצֶר לֵב דִּרְכִי תִּרְדִּי בוֹ בַּעֲבוֹדַת פָּֽרֶךְ׃ אֶכְרַע אֶקֹּד…	Judgement Day this day is called as is the rule from Jacob’s God! On an awesome throne They sit over all, to set to straight the bent and flawed! And in the brazier the fire will scald to burn each brother engaged in fraud!^[2] Jeremiah 9:3 So you^[3] The soul who sleep in me for now, regret and strike your thigh, abased, upon the urge’s shrines, stomp, plough, with toil it will be displaced! Before my Sovereign…
וּבִתְרוּעַת מֶֽלֶךְ עוּרִי וּבִתְקֹֽעַ שׁוֹפָר שִׁמְעִי וּבִשְׁבָרִים יִצְרֵךְ שִׁבְרִי הַשְׁפִּֽילִי אוֹתוֹ הַכְנִֽיעִי וּזְדוֹן עׇרְלַת לֵב הָסִֽירִי הוֹחִילִי לֵאלֹהֵי יִשְׁעִי. שֽׁוּבִי שׁוּלַמִּית עָדָיו, כִּי חַנּוּן וְרַחוּם הוּא אַף אֶֽרֶךְ גּוֹאֵ֣ל מִשַּׁ֣חַת חַיָּ֑יְכִי אֵין לוֹ דִּמְיוֹן אַף לֹא עֵֽרֶךְ׃ אֶכְרַע אֶקֹּד…	On Sovereign blasting do arise, at shofar’s trumpets hear the sound! And break your urge in broken cries, subdue it that it may be downed! The pompous foreskinned heart abscise; trust God in whom salvation is found. Return, o Shulamite, to Them somehow, for They are patient and full of grace, They free your soul from shadowed clough,^[4] Psalms 103:4 though lacking form in concrete space! Before my Sovereign…
אֵל דָּרַשׁ סֵֽפֶר, וַיִּקְרָא אַיֵּה שֹׁקֵל אַיֵּה סֹפֵר וּלְצַדִּיק דּוֹרֵךְ הַיְשָׁרָה דּוֹדִי לִי אֶשְׁכּוֹל הַכֹּֽפֶר וּרְשָׁעִים יִשְׁתּוּ מֵי מָרָה אוֹכֶֽלֶת אֵשׁ כׇּל־הַכּוֹפֵר. וּמִמַּחֲצִית פִּשְׁעִי עֶרְכִּי מַעֲבִיר רִאשׁוֹן צוּר מִתְבָּרֵךְ וּמַכְרִֽיעַ מֹאזְנֵי צִדְקִי וּמֵשִׂים פְּעָמַי לַדֶּֽרֶךְ׃ אֶכְרַע אֶקֹּד…	Asking to the book, God said: “Where is the surveyor, where the scribe?” To the righteous who straightly tread, My Love, like henna to describe. While fire on heretics is fed, the cruel a bitter brew imbibe. If You from half my crimes endow, the blessed Rock skips the first case. My righteous scale They do allow, and set upon the path my pace. Before my Sovereign…
בִּינוּ־נָא זֹאת הָאֵל דִּרְשׁוּ מִיּוֹם דִּין עַד־יוֹם כַּפָּרָה וּבִנְתַּֽיִם פָּנָיו בַּקְּשׁוּ לֹא יַשְׁחִית בַּעֲבוּר הָעֲשָׂרָה וּבְכׇל־לֵב אוֹתוֹ תַקְדִּֽישׁוּ הוּא יַצִּילְכֶם מִכׇּל־צָרָה. גַּם אַתְּ נַפְשִׁי אֵלִי בָּרְכִי וּלְפָנָיו הַכְרִֽיעִי בֶֽרֶךְ הוּא יִגְמֹל חֶֽסֶד עָלָֽיְכִי ק֥וּמִי א֖וֹרִי כִּ֣י בָ֣א אוֹרֵ֑ךְ אֶכְרַע אֶקֹּד…	Bear this in mind: for God inquire from Judgement Day to that of Amends. Between them, let Their face inspire, That on the Tenth nothing incends. Wholeheartedly be Their sanctifier, For They will save you from bad ends. You too, my soul, to God avow, Before Them bend the knee and brace; They repay your goodness; now, Arise and shine, your light makes haste!^[5] Isaiah 60:1 Before my Sovereign…

Notes

Notes
1	Psalms 25:8
2	Jeremiah 9:3
3	The soul
4	Psalms 103:4
5	Isaiah 60:1

אֱלֹהִים בְּיִשְׂרָאֵל | Elohim b’Yisrael :: A piyyuṭ containing the 42 Letter Name, recorded in Sefer haPeliah

Nir Krakauer (translation) — Mon, 17 Dec 2018 07:36:34 +0000

Initials (Hebrew)	Source (Hebrew)	Translation (English)
אב״ג ית״ץ	אֱלֹהִים בְּיִשְׂרָאֵל גָדוֹל יִחוּדֶךָ תְּשַׂגְּבֵנוּ צִדְקָתֶךָ	Elohim in Yisrael, Great is your unity — May your righteousness uplift us!
קר״ע שט״ן	קָדוֹשׁ רְאֵה עֲלִילוֹת שׂוֹנְאֵינוּ טַהֵר נַחֲלָתֶךָ	Holy One Perceive the conspiracies of our adversaries; Purify your heritage!
נג״ד יכ״ש	נִשְׂגַּב גְּאַל דּוֹרְשֶׁיךָ יִגְדַּל כֹּחַ שְׁמוֹתֶיךָ	Exalted one, redeem those who seek you, Sustain the power of your Names!
בט״ר צת״ג	בְּשִׁמְךָ טַכֵּס רוּחֵנוּ צֶמַח תָּבִיא גְּאֻלָּתֵנוּ (זכריה ג:ח)	In your Name’s sake our spirits celebrate; Bring the Branch of our redemption!^[1] Cf. Zechariah 3:8.
חק״ב טנ״ע	חָסִיד קָדוֹשׁ בְּרוֹב טוּבְךָ נוֹי עַנְוְתָנוּתֶךָ	Holy Pious One, With all your beneficence Adorn your modesty.
יג״ל פז״ק	יֶהֱמוּ גֹּדֶל לְבָבֵנוּ פְּדֵנוּ זְכֹר קְדוּשָׁתֶךָ	May we exclaim (your) greatness from our hearts — Redeem us! Recollect your sanctification.
שק״ו צי״ת	שְׁעֵה קוֹל וִידוּיֵינוּ צַדֵּק יוֹדֵעַ תְּהִלָּתֶךָ.‏	Attend to the call of our confession, Justify those who know your praises.

This is a faithful transcription of a 42 letter divine name acristic piyyut that seems to be a request for divine assistance in a time of communal distress. The piyyut appears in Sefer haPeliah, a work composed by a Byzantine Kabbalist in the late 14th or early 15th century. This is very likely the first prayer based on the 42 letter divine name. Prior to this, the 42 letter name appears as the rashei teivot of a sequence of angelic names recorded by the author on the same page of Sefer haPeliah. (A very similar sequence of angelic names appears in a sister tome by the same author, Sefer haQanah.)

Many thanks to R’ Emily Aviva Kapor Mater, Nathan Alcabes, and Nir Krakauer for aiding with the vocalization and translation of this piyyut.

For more on the 42 letter divine name and the piyyutim, including Ana B’Koaḥ, which provide it as an acrostic, please enjoy Ben Newman’s article, here. Rabbi Newman writes:

Sefer Peliah recounts a piyyut which it recommends saying instead of the name itself….It is quite likely, as stated above, that this piyyut in Sefer Peliah is the first instance of a prayer being written based on the name of 42. My research is by no means exhaustive, however, I have not come across a piyyut written based on the name of 42 in any text which predate Sefer Peliah. Now that we have found a probable source for this practice, let us turn briefly to a discussion of the significance of this divine name. In another section of Sefer Peliah it equates every six letter unit with one of the planets. It puts forth the idea that each six letter unit is able to draw extraordinary power to the individual from the planet to which it corresponds:

המ״ב אותיות היוצאים מהם אב״ג ית״ץ ושאר הו׳ שמות תמצאו כל כחות של ז׳ כוכבי לכת איך מתפשטים עליהם הכוחות מכח שם יהו״ה וי״ס ומכח שם בן מ״ב והם ראשי פרקים. וכאשר תחפוש במקרא תמצא לכ״א וא׳ פסוקים מן התורה והם הם ראשי פרקים של הכוחות ויהיו תמיד לעיניך ובהם יודע כל עתיד בשם יהו״ה אדנ״י יתברך ויתעלה:

אב״ג ית״ץ רקיע שבתי שבתי וארצו. ושמטתו ויובל יום אחד. עין ימין. וחיים. ימים. שבת. חודש:
קר״ע שט״ן רקיע צדק. צדק וארצו, ושמטתו ויובל יום שני. עין שמאל, ושלום. ימים. שבת. חודש:
נג״ד יכ״ש רקיע מאדים. מאדים וארצו. ושמטתו ויובל יום ג׳. אוזן ימין. וחכמה. ימים. שבת. חדש:
בט״ר צת״ג רקיע חמה. חמה וארצו. ושמטתו ויובל יום ד׳. אוזן שמאל. וחן. ימים. שבת. חדש:
חק״ב טנ״ע רקיע נוגה. נוגה וארצו. ושמטתו ויובל יום ה׳. נחיר ימין. ועושר. ימים. שבת. חדש:
יג״ל פז״ק רקיע כוכב. כוכב וארצו. ושמטתו ויובל יום ו׳. נחיר שמאל. וזרע. ימים. שבת. חדש:
שק״ו צי״ת רקיע לבנה. לבנה וארצו. ושמטתו. ויובל יום שביעי. פה. וממשלה. ימים. שבת. חדש:^[2] ספר הפליאה – ד״ה המליך אות ת׳ מבג״ד כפר״ת

It would seem from this passage from Sefer Peliah that the reason recital of the name was considered a dangerous enterprise was because it drew down such extraordinary power. We see here also the division of the name of 42 into 7 six letter words. This theme is continues throughout later literature discussing the meaning of the name. As stated before, this 6 times 7 numerical division is probably the reason that Ana be-Koach came to be recited on Shabbat as well as on the Omer.

Source

Notes

Notes
1	Cf. Zechariah 3:8.
2	ספר הפליאה – ד״ה המליך אות ת׳ מבג״ד כפר״ת

💬 מְגִילַּת יְהוּדִית לְאָמְרָהּ בַּחֲנֻכָּה | Megillat Yehudit, the medieval scroll of Judith to be said on Ḥanukkah

Susan Weingarten (translation) — Thu, 04 Aug 2016 03:08:48 +0000

This is a faithful transcription of the text of the medieval Megillat Yehudith (the Scroll of Judith) by an unknown author or authors, before 1402 CE. (Megillat Yehudit should not be confused with the deutero-canonical Book of Judith authored in Antiquity). Megillat Yehudit tells a story of the heroic resistance of a young Jewish woman, Yehudit, (literally “Jewess”) amid the backdrop of the brutal oppression levied against Jerusalem and Judah by the Neo-Babylonian Empire in the 7th century BCE after the destruction of the first Temple. Possibly composed in the medieval period before or during the 11th century, its descriptions of sexual violence reflect the darkest anxieties of Jewish communities surviving in the shadow of Christendom’s crusades. Its use during Ḥanukkah, while a rarity today, is remembered alongside the reading of Megillat Antiokhus (circa 2nd-4th century CE), a retelling of the story of the Maccabees resistance to the Seleucid Greeks in the second century BCE. The crucial theme connecting the two stories for Ḥanukkah isn’t historical per se. Rather, both stories present a cultural memory recalling the heroism, martyrdom, and resistance within the Jewish community during their darkest times.

The details of sexual violence in Megillat Yehudit, Midrash Ma’aseh Ḥanukkah, and in at least one important variation of Megillat Antiokhus are not intended to be sensational. Rather, they emphasize a tradition that holds human predatory activity in sex, diet, and other forms of vicious exploitation as depraved and taboo — a transgression of the Noaḥide law and covenant not to behave as a predator (ever min haḥai).^[1] Genesis 9:4 In particular, the work describes the villainous employ of the infamous Droit du Seigneur (law of the thigh), a noble “right.” The 11th century commentator Rashi ascribed the origin of the Droit du Seigneur to the Nephilim and their Giant children in the story of the generation of the Flood, which the Torah presents as the very model of depraved behavior, an etiology of how predation entered Nature.^[2] Genesis 6 It is no accident that dairy is the traditional diet for Ḥanukkah. Dairy is also the food prescribed for Shavuot, celebrating the giving of the Torah and the fulfillment of the Noaḥide covenant at Mt. Ararat.^[3] Jubilees, ch 5-6. In the tale of Judith, dairy food — an allusion to the potency of Torah — acts as a soporific to Holofernes’ predatory desire in the manner that Torah (ideally) acts to condition and pacify human nature to the degree possible in our difficult world. (The soporific power of Torah is also attested in aggadot telling how the Israelites fell unconscious at the giving of the Torah at Sinai.) Dr. Deborah Levine Gera, provides additional context from the period of the Rishonim when Megillat Yehudit was composed:

The foremost exegete of the Talmud, Rashi (Rabbi Solomon ben Isaac, 1041–1105), when discussing why women, as well as men, are required to light Hanukkah candles, simply notes that when the Greeks decreed that Jewish virgin brides were to be bedded first by the ruler, a woman brought about the miracle. We know that Rashi was acquainted with the liturgical poem Odekha ki anafta bi because he quotes it elsewhere (in his commentary on Ez 21:18), so it is very likely that he knew of Judith’s deed, but did not choose to mention her by name. Rashi’s grandson, the Rashbam (Rabbi Samuel ben Meir 1085–1174), does mention Judith, and he is quoted as saying that the chief miracle of Purim came about through Esther, and that of Hanukkah through Judith.^[4] Rashi on Babylonian Talmud Shabbat 23a; Tosafot on Babylonian Talmud Megillah 4a. Later commentators bring further details. Nissim ben Reuben (ca. 1310–75), known as the Ran, refers to Judith not by name, but as the daughter of Yochanan. In his account, which he says comes from a midrash, the woman gave the chief enemy cheese to eat so as to make him drunk, and then cut off his head. This, adds the Ran, is why it is customary to eat cheese on Hanukkah.^[5] Nissim ben Reuben on Alfasi, Shabbat 10a (on Babylonian Talmud Shabbat 23b). In the Kol Bo (section 44), a work outlining Jewish laws and customs dating to the thirteenth or fourteenth century, we find a similar version. In this account, the king of Greece attempts to seduce Judith, the daughter of the high priest Yochanan, and she feeds him a cheese dish so that he will become thirsty, drink too much, and fall asleep. Such references to Judith’s encounter with an enemy whom she fed either cheese or milk are subsequently found in a long line of works which codify halacha, Jewish law, and supply the background to the practice of eating cheese dishes on Hanukkah.

We have set our transcription side-by-side with the English translation made by Susan Weingarten, originally published as “Food, Sex, and Redemption in Megillat Yehudit: Appendix to Chapter 6,” in Sword of Judith. ed., Kevin R. Brine, Elena Ciletti, Henrike Lähnemann (Open Book Publishers, 2010) p.110-125. The secondary transcription sources we have used are the same as those used by Dr. Weingarten for her translation: A. Neubauer Catalogue no. 2746 = Heb. e. 10, fol. 66v–72v (Bodleian Library, Oxford) as transcribed by Abraham Meir Habermann in “Megillat yehudit le-omrah be-hanukkah,” מחנים 52 (1961), pp. 42–47, and by André-Marie Dubarle in Judith: formes et sens des diverses traditions II: textes (Rome, 1966), pp. 140–53. Although the copy from which our transcription derived was made in 1402, Dubarle notes that similarities to Menahem ben Machir’s Yotser (Hymn) for the Second Shabbat of Ḥanukkah (c. 11th century) suggest that it was composed then, or earlier. When we first published this piece we followed Dubarle’s date, but we’ve since been cautioned by Dr. Weingarten that the similarities in the yotsrot by Menachem ben Machir and Yosef ben Solomon of Carcassonne “only suggest the story of Judith in this version was current in the 11th century, but not that the text of Megillat Yehudit as we have it dates to the 11th century.”^[6] Explained in private correspondence We have retained the section dividers that Dubarle used to compare the extant variations of Judith midrashim in our arrangement of paragraphs, and this has led to minor differences with the layout of Dr. Weingarten’s translation.

Any errors in the transcription are my own. I am grateful to Dr. Weingarten for sharing her work under an Open Content license. Please read Dr. Weingarten’s complete chapter in Sword of Judith for additional context. Here is the introduction to her translation of Megillat Yehudit:

Manuscript and editions

The single manuscript of Megillat Yehudit is at present in the Bodleian Library in Oxford: A. Neubauer Catalogue no. 2746 = Heb. e. 10, fol. 66v–72v. Neubauer’s catalogue notes that this document is bound together with Megillat Antiochus and other documents, one of which includes four sentences in Provençal. Below the title, Megillat Yehudit, is the instruction, written in smaller letters: “to be said on Hanukkah.” The manuscript is dated by its colophon to [5]162, i.e. 1402 c.e., and written in Hebrew in a fine regular hand, which Neubauer describes as “Provençal rabbinic.” Dubarle, who has edited many of the different versions of the story of Judith, calls it Megillath Judith de style anthologique (his no. 8).^[7] André-Marie Dubarle, Judith: Formes et sens des diverses traditions, i: Études (Rome: Institut Biblique Pontifical, 1966), pp. 92–94. Biblical books are referenced with the short titles following the Chicago style (cf. index under “Bible”). As he points out, 1402, when the manuscript was copied by Moses Shmeil Dascola, is not necessarily the date of redaction.

The Hebrew text has been published twice in full by A.M. Habermann as “Megillat yehudit le-omrah be-hanukkah,” Maḥanayim 52 (1961), pp. 42–47 and in his Ḥadashim gam yeshanim: hiburim shonim mi-tokh kitvei yad be-tziruf mevo’ot ve-he’arot (Jerusalem, 1975), pp. 40–46. The second part of the manuscript only, with the story of Judith, was published by A.M. Dubarle: Judith: formes et sens des diverses traditions II: textes (Rome, 1966), pp. 140–53, with a French translation. There is a microfiche of the whole manuscript in the National Library in Jerusalem.

For a different Jewish reading of the story of Judith, find Maaseh Yehudit.

Translator’s note

It is interesting that the act of translating attracts metaphors of the female body. My male Greek teacher used to say of translations that they are like women: if they are beautiful they are unlikely to be faithful, and if they are faithful they are unlikely to be beautiful. I fear this translation is neither: it is certainly not scientific. My excuse is that this is a preliminary translation, aimed at giving readers who are not familiar with the original Hebrew some idea of Megillat Yehudit. As the writer Shai Agnon said, reading a Hebrew work in translation is like kissing a bride through her veil. Hebrew words carry with them a biblical load, all the more so when the work is written, as here, almost entirely as a string of biblical quotations and allusions. I have noted over three hundred scriptural citations, shown in italics, and I am sure there are more. It would be interesting to analyze them all and their intertextual effect. I have made a start on the group of references to women and food in my paper above.

I have used all three published texts of Megillat Yehudit as well as the microfiche for this translation. For the biblical quotations I have made use of three translations of the Hebrew Bible: the Revised Standard Version; the New English Bible and the Jewish Publication Society’s Tanakh. None of them is wholly satisfactory in the new context of Megillat Yehudit. Note that changes of person and number of the verb, and other grammatical infelicities are typical of this document. Many of these are due to the use of quotations, which the author does not always adapt to the new context. I am grateful to Deborah Gera for her critical reading of this translation and her helpful suggestions.

Vocalization and Cantillation

Niqqud (vowels) and t’amim (cantillation, trope) have been added by Isaac Gantwerk Mayer based upon the underlying text sourced from the Tanakh. We are indebted to the careful citation references of Susan Weingarten that make this experimental edition possible. Inspired by the book of Esther, Isaac used a yerakh-ben-yomo/karnei-parah on the villain’s name immediately after his demise.

Source (Hebrew, vocalized and cantillated)	Translation (English)
פרק א׳ https://archive.org/download/megillat-yehudit-isaac-gantwerk-mayer-2024/Megillat%20Yehudit%20%28Cantillated%20and%20Chanted%29%20Chapter%2001.mp3	Chapter One
וְאַתָּ֤ה בֶן־אָדָם֙ קַח־לְךָ֣ מְגִלַּת־סֵ֔פֶר בִּטְנְךָ֤ תַֽאֲכֵל֙ וּמֵעֶ֣יךָ תְמַלֵּ֔א אֶת־אֲשֶׁ֖ר אֶתֵּ֣ן אֵלֶ֑יךָ וַתְּהִ֥י בְּפִ֖יךָ כִּדְבַ֥שׁ לְמָתֽוֹק׃ וּבָרְכ֣וּ אֵת־יְהוָה֮ אֱלֹהֵיכֶם֒ אֲשֶׁ֨ר־עָשָׂ֜ה עִמָּכֶ֣ם לְהַפְלִ֗יא וְיַדְבֵּ֤ר עַמִּים֙ תַּ֣חְתֵּ֔ינוּ וּמְשִׁסָּתֵ֖נוּ שִׁסָּ֣ה לָ֑נוּ וּמְפַלְּטֵ֣ינוּ מֵאֹיְבֵ֔ינוּ וּמִן־קָמֵ֖ינוּ תְּרוֹמְמֵֽנוּ׃ הֲלֹ֞א זֹא֣ת ׀ מוּדַ֣עַת בְּכׇל־הָאָ֗רֶץ יְהוָ֧ה מְנַסֵּ֛נוּ הֲנֵלֵ֥ךְ בְּתוֹרָתֵ֖ינוּ אִם־לֹֽא׃ וּבְעַ֣בְדֻתֵ֔נוּ לֹ֖א עֲזָבָ֑נוּ יָגַ֖עְנוּ ה֥וּנַח לָֽנוּ׃	You also, son of man, take^[8] Ezekiel 4:1. a written scroll,^[9] Ezekiel 2:9. feed your stomach and fill your belly with^[10] Ezekiel 3:3. what I give you,^[11] Ezekiel 3:3. and it will be as sweet as honey in your mouth.^[12] Ezekiel 3:3 (slightly changed). And bless the Lord your God who has dealt wondrously with you.^[13] Jl 2:26. He has laid the nations prostrate beneath us^[14] Ps 47:4 [3]. and those who spoiled us will be our spoil.^[15] Jer 30:16. He has rescued us from our foes and has raised us clear of our enemies.^[16] Ps 18:49. Is it not known in all the world,^[17] Isaiah 12:4. that the Lord has put us to the test, to see whether we follow his law, or not?^[18] Ex 16:4 (and cf. Dt 13:4). And we have not ceased our service, but we are weary and have been allowed to rest.^[19] Lam 5:5.
מְגִילַּ֥ת יְהוּדִ֖ית לְאָמְרָ֖הּ בַּחֲנֻכָּֽה׃	Megillat Yehudit (the Scroll of Judith), to be said on Ḥanukkah.
פרק ב׳ https://archive.org/download/megillat-yehudit-isaac-gantwerk-mayer-2024/Megillat%20Yehudit%20%28Cantillated%20and%20Chanted%29%20Chapter%2002.mp3	Chapter Two
וַיְהִ֗י בְּרֵאשִׁית֙ מֶמְשֶׁ֣לֶת יְרוּשָׁלַ͏ִ֔ם וַיְקַנֵּא֙ דּ֣וּכוּס אֶחָ֔ד עַ֥ל יְרוּשָׁלַ͏ִ֖ם וְעַל־עַמּ֑וֹ‏ וַיַּ֧עַל יְרוּשָׁלַ͏ִ֛ם ה֥וּא וְכׇל־מֶמְשַׁלְתּ֖וֹ עִמּֽוֹ‏׃ וַיָּ֣צַר עָלֶ֔יהָ וַיִּ֖בֶן דָּיֵ֑ק וְלֹ֣א נָתַ֣ן ׀ לְאִ֗ישׁ לָצֵ֧את וְלָבֹ֛א וַיִּהְי֥וּ בַּמָּצוֹר יָמִ֥ים רַבִּֽים׃ וַיֶּחֱזַ֧ק עֲלֵיהֶ֛ם הָרָעָ֖ב וַתִּבָּקַ֥ע הָעִ֑יר וַיָּבֹ֨א הַדּ֜וּכוּס יְרוּשָׁלַ͏ִ֗ם וַיֶּחֱזַ֤ק עָלֶ֙יהָ֙ וַיִּ֣תְפְּשֶׂ֔הָ וְכׇל־עָרֵ֥י מְצוּד֖וֹת בִּיְהוּדָֽה׃ וַיִּתְּנ֥וּ יָ֖ד תַּ֣חַת יָד֑וֹ‏ וַיַּ֖עַבְדֽוּהוּ׃ וַיָּ֨שֶׂם֙ אֶת־כִּסְא֔וֹ מֵעַ֕ל כִּסֵּ֥א הַמְּלָכִ֖ים אֲשֶׁר־הָ֣יוּ בִּירוּשָׁלַ͏ִ֑ם וַיַּ֣עַשׂ חַ֔יִל וַיַּךְ֙ אֶת־יִשְׂרָאֵ֔ל וַיִּרַ֖שׁ אֶת־אַרְצָֽם׃ וַיִּקַּ֞ח אֶת־אוֹצְר֧וֹת בֵּית־יְהוָ֛ה וְאֶת־אוֹצְר֖וֹת הַמֶּ֑לֶךְ וַיִּתֶּ֤ן עֹ֨נֶשׁ֙ עַל־הָאָ֔רֶץ וְלֹ֣א יָכְלוּ֩ בְּנֵ֨י יְהוּדָ֧ה וּבִנְיָמִ֛ין לָשֵׂ֥את אֶת־רֹאשָׁ֖ם וַיִּכָּנֵֽעוּ׃	It came to pass, at the beginning of the Kingdom of Jerusalem, that a certain duke burned with desire for Jerusalem and its people, and he went up to Jerusalem, and all his court with him. Then he besieged it, and built a siege-ramp,^[20] Ezekiel 4:2 and cf. 2 Kings 25:1; Jer 52:4. and he did not allow any man to go out or come in. Thus they were besieged for many days.^[21] Deuteronomy 20:19. And the famine grew more severe for them and the city was broken up.^[22] Jer 52:6–7. Then the duke entered Jerusalem and he prevailed over it and captured it, together with all the fortified cities in Judah. Thus they put their hand under his hand and surrendered. Then he placed his throne above^[23] Est 5:1. the throne of the kings who had been in Jerusalem and he was triumphant and smote^[24] 1 Samuel 14:48. Israel and possessed their land.^[25] Cf. Jer 49:1–2. He took the treasures of the House of the Lord and the treasures of the king,^[26] 2 Kings 24:13 etc. and imposed a punishment on the land:^[27] 2 Kings 24:33. the people of Judah and Benjamin^[28] Neh 11:4. could no longer raise up their heads and they were subdued.^[29] Judges 8:28.
וַיִּוָּעַ֗ץ עִם־שָׂרָיו֙ וְרוֹזְנָ֔יו וְהֵ֥ם הִרְשִׁ֖יעוּ לַעֲשׂ֑וֹת וַיֹּאמְר֗וּ זֹא֣ת הָעֵצָה֮ הַיְּעוּצָה֒ לָ֠נוּ נִ֨תְּנָ֤ה הָאָ֨רֶץ֙ לְמ֣וֹרָשָׁ֔ה וּמִ֤בְּנוֹתֵיהֶם֙ נִ֣קְחָה לָ֔נוּ וּתְהִ֛י נַפְשָׁ֥ם לָהֶ֖ם לְשָׁלָֽל׃ בְּזֹא֗ת יֵא֤וֹתוּ לָ֨נוּ֙ הָ֣אֲנָשִׁ֔ים וְנִהְיֶ֖ה לְעַ֥ם אֶחָֽד׃ וַיִּֽיטְב֥וּ דִבְרֵיהֶ֖ם בְּעֵינָ֑יו וְלֹ֣א אֵחַ֔ר כִּ֥י חָפֵ֖ץ בְּבַֽת־יַעֲקֹֽב׃	Then he consulted his officers and his^[30] 2 Chr 32:3. nobles and they behaved wickedly,^[31] Daniel 12:10. saying: “This is the counsel we counsel:^[32] Isaiah 14:26. the land has been made over to us as our property,^[33] Ezekiel 11:16. now let us take their daughters for ourselves^[34] Genesis 34:16 (slightly changed). and they shall take home their lives and nothing more.^[35] Jer 21:9 etc. On this condition they will consent^[36] Genesis 34:15 (slightly changed). and we shall become one people.”^[37] Genesis 34:16 (slightly changed). Their words pleased^[38] Genesis 34:18 (slightly changed). him, and he deferred not,^[39] Genesis 34:19. for he desired the daughter of Jacob.^[40] Genesis 34:19 [RV: had delight in].
וַיִּשְׁלַ֧ח וַיִּקְרָ֛א לְכׇל־אַנְשֵׁ֥י יְהוּדָ֖ה וִירוּשָׁלִָ֑ם וַיָּבֹ֥אוּ כֻּלָּ֖ם אֶל־הַמֶּֽלֶךְ׃ וַיֹּ֥אמֶר לָהֶ֖ם הַמֶּ֑לֶךְ שִׁמְע֤וּ אֵלַי֙ אַבִּ֣ירֵי לֵ֔ב הָרְחוֹקִ֖ים מִיְּשׁוּעָֽה׃ אֵ֖ל אָנֹ֑כִי וּמוֹשַׁ֥ב אֱלֹהִ֖ים יָשַֽׁבְתִּי׃ אֶ֚פֶס כָּמ֔וֹנִי וּמוֹשִׁ֥יעַ אַ֖יִן בִּלְתִּֽי׃ מַגִּ֥יד מֵרֵאשִׁ֖ית אַחֲרִ֑ית אֶת־אֲשֶׁ֖ר לֹ֥א נַעֲשֽׂוּ׃ אֹמֵר֙ עֲצָתִ֣י תָק֔וּם וְכׇל־חֶפְצִ֖י אֶעֱשֶֽׂה׃ וְנָתַתִּ֥י עֵצָתִ֖י בְצִיּ֑וֹן וְתִפְאַרְתִּ֖י עַל־יִשְׁרָאֵֽל׃ אֵין־חֵ֤פֶץ הַמֶּ֙לֶךְ֙ בְּמֹ֔הַר כִּי־אִ֥ם בִּשְׁלַ֖ל צְבָעִ֑ים רִקְמָ֛ה רַחַ֥ם רַחֲמָתַ֖יִם לְרֹא֖שׁ גָּֽבֶר׃ שִׁ֤מְעוּ זֹאת֙ בָּ֣הּ ׀ יִשְׂרָאֵ֣ל הֶעֲדִינָ֗ה הַיּוֹשֶׁ֧בֶת בַּבַּ֧יִת מִכְלַל־י֖וֹפִי וְטֹבַֽת־מַרְאֶ֑ה כִּי־תִּהְיֶ֨יןָ לְאִ֜ישׁ כָּעָצַ֗מְתְּ חֲבֵרֶ֕יךָ הָבִ֧יאוּ אוֹתָּ֛הּ אֵלַ֖י וְאֵדָעֶֽנָּהּ׃ שְׁתֵּי־אֵ֛לֶּה לֹ֥א יָשְׁר֖וּ בְּעֵינָֽי׃ אַלְמָנָ֤ה וּגְרוּשָׁה֙ לֹ֣א תִּקָּ֔חוּ כִּ֛י אִ֥ם בְּתוּלָ֖ה מֵעַמָּֽיו׃ שִׁמְע֤וּ זֹאת֙ בֵּ֣ית יַעֲקֹ֔ב הִנֵּ֥ה צְרַפְתִּ֖יךָ לֹ֣א בְכָ֑סֶף וּבְחַרְתִּ֗יךָ וְאִ֥ם לֹא֙ פְּתֻחֹ֣ת אׇזְנֶ֔ךָ דַ֛ע אֶת־אֲשֶׁ֥ר אֶעֱשֶׂ֖ה לָֽךְ׃ בַּחוּרֶ֥יךָ בְּחֶ֖רֶב אֶהֱרֹ֑ג וְשָׂרֶ֧יךָ וְשׁוֹפְטֶ֛יךָ לְמִרְמָ֖ס אֶתֵּֽן׃ וְאָשִׁ֤יבָה יָדִי֙ עָלַ֔יִךְ וְאֶשְׂרֹ֖ף כׇּל־מִבְצָרַֽיִךְ׃ הִנֵּ֤ה אֲלַמֵּדְךָ֙ לְהוֹעִ֔יל בְּדֶ֥רֶךְ ז֖וֹ תֵּלֵ֑ךְ עֻ֥צוּ עֵצָ֖ה וְדַבֵּֽרוּ׃	So he sent and called all the people of Judah and Jerusalem,^[41] 2 Kings 23:1–2. and they all came to the king. [And the king said to them]: “Listen to me, you stubborn of heart, who are far from^[42] Isaiah 46:12. salvation.^[43] Isaiah 46:13. I am a god and I sit throned like a god.^[44] Ezekiel 28:2. There is none like me, and there is none able to save you except for me.^[45] Cf. Is 45:21 and 46:9. I reveal the end from the beginning, what is to be. I say that my purpose shall take effect, I will accomplish all that I please.^[46] Isaiah 46:10. I will give counsel in Ẓíōn and my glory to Israel.^[47] Isaiah 46:13. All the king desires as bride-price is^[48] 1 Samuel 18:25. spoil of dyed cloths, spoil of embroidered cloths,^[49] Judges 5:30. a damsel or two for each man.^[50] Judges 5:30. Listen to this,^[51] Isaiah 47:8. O daughter of Israel, who loves luxury, and sits^[52] Isaiah 47:8. in her house perfect in beauty,^[53] Ps 50:2. and fair to look upon:^[54] Genesis 26:7; 2 Samuel 11:2; Est 1:11 etc. if you are destined to marry a man, his friends must bring you [first] to me and I will know you …..^[55] The editor notes that the text is unclear here, but this is the meaning he proposes, i.e., that the king should spend the first night with a virgin bride. These two will not please me:^[56] 1 Kings 9:12. a widow, or a divorced woman: these he shall not take, but a virgin of his people.^[57] Lv 21:14. Hear this, O House of Jacob,^[58] Isaiah 48:1. behold I have refined you but not with silver, I have tested you,^[59] Isaiah 48:10. and if your ear is not opened,^[60] Isaiah 48:8. know what I shall do to you:^[61] 1 Kings 20:22. I shall slay your young men with the sword,^[62] 2 Kings 8:12; Am 4:9. and I will cause your officers and judges to be trodden down. I will turn my hand upon you,^[63] Isaiah 1:25. and I shall burn all your fortresses.^[64] 2 Kings 8:12. Behold, I teach you for your own advantage, in the way you should go.^[65] Isaiah 48:17. Take counsel together and speak.”^[66] Isaiah 8:10.
וַיִּתֵּ֣ן לָהֶ֣ם זְמָן֮ שְׁלֹשָׁ֣ה יָמִים֒ וְלֹא֙ דִּבְּרוּ־ל֔וֹ מִטּ֖וֹב וְעַ֣ד רָ֑ע וַיֵּצְא֥וּ מִמֶּ֖נּוּ סַרִ֥ים וְזוֹעֲפִֽים׃ וַיִּרְא֗וּ אוֹת֕וֹ בְּנֵ֥י יִשְׂרָאֵ֖ל בְּרָ֑ע וְלֹא־הָיָ֨ה בָהֶ֥ם יָדַ֛יִם לָנ֖וּס הֵ֥נָּה וָהֵֽנָּה׃ וַיִּ֤רֶף יָדָם֙‏ וְלֹֽא־מָצְא֣וּ מַעֲנֶ֔ה וְאִחֲר֥וּ מִן־הַמּוֹעֵ֖ד אֲשֶׁ֥ר יְעָדָֽם׃	He gave them three days’ time, but they did not speak to him either good or evil,^[67] Genesis 31:24. and went away from him heavy and displeased.^[68] 1 Kings 20:43. Then the children of Israel saw they were in trouble:^[69] Ex 5:19. they had no power to flee this way or that way,^[70] Jo 8:20. and they found no answer.^[71] Job 32:4. Thus they took longer than the time he set them.^[72] 2 Samuel 20:5
פרק ג׳ https://archive.org/download/megillat-yehudit-isaac-gantwerk-mayer-2024/Megillat%20Yehudit%20%28Cantillated%20and%20Chanted%29%20Chapter%2003.mp3	Chapter Three
וַיִּשְׁלַ֖ח וַיִּקְרָ֣א אוֹתָ֑ם וַיֶּאֱסְרַ֛ם וַיִּתְּנֵ֖ם בְּבֵ֥ית הַמַּהְפָּֽכֶת׃ וַיּוֹצֵא֙ מִמַּסְגֵּ֣ר נַפְשָׁ֔ם וַיּ֖אֹמֵר לָהֶ֑ם הָרִֽאשֹׁנוֹת֙ מֵאָ֣ז הִגַּ֔דְתִּי וּמִפִּ֣י יָצְא֗וּ מִדַּעְתִּ֕י כִּ֨י קָשִׁ֧ים אַתֶּ֛ם וּמִצְחְכֶ֖ם נְחוּשָֽׁה׃ לְמַ֤עַן שְׁמִי֙ אַאֲרִ֣יךְ אַפִּ֔י לְבִלְתִּ֖י הַכְרִ֥ית אֶתְכֶֽם׃ שֻׁ֣בוּ עָדַ֗י וְאֶתְּנָ֧ה אֶתְכֶ֛ם לִתְהִלָּ֥ה וּלְשֵׁ֖ם וּלְתִפְאָֽרֶת׃	So he sent and called them, and he bound them and put them in the prison-house.^[73] 2 Chr 16:10. When he brought them out of prison,^[74] Ps 142:8. he said to them: “I declared the former things from the beginning and they went forth from my mouth,^[75] Isaiah 48:3. because I knew that you are obstinate and your brow brass.^[76] Isaiah 48:4. But for the sake of my name I will control my wrath, I will not destroy you. Turn back to me,^[77] Jl 2:12. and I will make you high in praise and in name and in honour.”^[78] Deuteronomy 26:19.
וַיַּעֲנ֤וּ כֻּלָּם֙ יַחְדָּ֔ו בְּלַעֲגֵ֣י שָׂפָ֔ה וּבְלָשׁ֖וֹן אַחֶ֑רֶת וַיֹּאמְר֗וּ כִּדְבָרְךָ֮ אֲדֹנִ֣י הַמֶּ֒לֶךְ֒ הִנֶּ֣נּוּ בְיָדֶ֔יךָ לַעֲשׂ֖וֹת כַּטּ֥וֹב בְּעֵינֶֽיךָ׃ קָרְס֤וּ כָֽרְעוּ֙ יַחְדָּ֔ו לֹ֥א יָכְל֖וּ מַלֵּ֣ט מַשָּֽׂא׃ (בניגון איכה) וַתִּתְעַלֵּ֕פְנָה הַבְּתוּל֥וֹת‏ הַיָּפ֖וֹת‏ וַתִּבְכֶּ֑ינָה וַיֹּאמְר֞וּ הָאֱלֹהִ֣ים ׀ מָצָ֣א אֶת־עֲוֺנֵ֗נוּ וַיִּתֵּ֤ן אוֹתָ֙נוּ֙ לִמְשִׁסָּ֔ה וַיִּבְכּ֖וּ בְּכִ֥י גָּדֽוֹל׃ (עד כאן)	They all answered at once with stammering lip and in a different tongue,^[79] Isaiah 28:11. saying: “As you say, O lord king, we are in your hands, to do as you please.”^[80] Jo 9:25; Jer 26:14. They stooped, they bowed down together, they could not deliver the burden.^[81] Isaiah 46:2. The beautiful virgins fainted^[82] Am 8:13. and said tearfully: “God has found out our sins and given us as spoil,”^[83] Isaiah 42:24. and they wept sore.^[84] Judges 21:2 etc.
וַיֶּחֱזַ֣ק דְּבַר־הַמֶּ֔לֶךְ וַיּוֹצִיא֖וּם אֶל־בֵּ֑יתוֹ וַתְּחַלֵּ֣לְנָה אוֹתָ֔נָה וְהַנָּשִׁ֖ים תִּשָּׁכַֽבְנָה׃ וַתֹּאמְר֣וּ ׀ הַנָּשִׁ֣ים‏ הַשַּׁאֲנַנּ֗וֹת עַד־מָתַ֕י יִהְיֶ֧ה זֶ֛ה לָ֖נוּ לְמוֹקְֵשׁ׃ הֲלֹ֗א ט֨וֹב־לָ֤נוּ וְחָדַ֨לְנוּ֙ מִהְי֣וֹת לְאִ֔ישׁ וְלֹ֥א נָב֖וֹאָה אֶֽל־מִשְׁכְּבוֹתָ֑יו וַיַּעֲשׂוּ־כֵֽן׃ (בניגון איכה) וַתִּשְׁבֹּ֖ת מֵהָעִ֑יר ק֤וֹל שָׂשׂוֹן֙ וְק֥וֹל שִׂמְחָ֔ה ק֥וֹל חָתָ֖ן וְק֣וֹל כַּלָּֽה׃ (עד כאן)	But the king’s command remained firm,^[85] 2 Samuel 24:4. and he took them out to his house, and he defiled them by lying with the women.^[86] Zec 14:2. Then the women who had been at ease^[87] Isaiah 32:11. said: “How long will this one be a snare for us?^[88] Ex 10:7. Would it not be better for us to cease to marry so we should not have to lie with him?” And they did so.^[89] Gen 42:20 etc. Then there ceased in the city^[90] Jer 7:34. the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride.^[91] Jer 7:34.
פרק ד׳ https://archive.org/download/megillat-yehudit-isaac-gantwerk-mayer-2024/Megillat%20Yehudit%20%28Cantillated%20and%20Chanted%29%20Chapter%2004.mp3	Chapter Four
וַיִּהְיוּ֙ יָמִ֣ים רַבִּ֔ים וְלֹא־בָ֖אוּ כַּיָּמִ֣ים הָרִאשֹׁנִ֑ים וַיִּפָּלֵ֤א מְאֹד֙ בְּעֵינָ֔יו וַיִּחַ֖ר אַפּֽוֹ׃ וַיִּשְׁלַ֧ח וַיִּקְרָ֛א אֶל־אַנְשֵׁ֖י הָעִ֑יר הֲלֹ֣א זֹאת֩ דְּבָ֨רִ֨י רִאשׁ֝וֹן וַתַּקְשׁוּ֙ עֹ֣רֶף הֲפַכְתֶּ֔ם וְלֹ֖א פָנִֽים׃ חַ֨י רֹאשִׁ֜י‏ כִּ֤י בְנֵי־מָ֙וֶת֙ אַתֶּ֔ם אֲשֶׁ֧ר לֹ֛א שְׁמַרְתֶּ֖ם אֶת־מִצְוֺתַֽי׃ הַטּוֹב֙ לָכֶ֔ם כִּי־יִמְשֹׁ֥ל בָּכֶ֖ם אִ֣ישׁ אַחֵ֑ר אִם־נִמְשֹׁ֥ל בָּכֶ֖ם כׇּל־אֲנָשַֽׁי׃ דְּעוּ֙ אֵיפֹ֔ה כִּֽי־תִּהְיֶ֥ינָה לָהֶ֖ם לִמְשִׁסָּֽה׃	This was so for many days: they did not come as in the earlier days, and he was very surprised and his wrath was kindled.^[92] Genesis 39:19 etc. So he sent and called to the men of the city: “Was this not what I said at first, that you were stubborn and you turned and did not face me?^[93] Jer 2:27; 32:33. By my head! You are destined for death, for you did not observe^[94] 2 Samuel 26:16. my commandments. It would be better for you if someone else were to rule you, rather than my men should rule you! You should know therefore, that [the women] will be their prey.”^[95] 2 Kings 21:14.
וַיֹּאמְר֕וּ חָלִ֙ילָה֙ לַעֲבָדֶ֔יךָ מֵחֲדֹ֛ל לַעֲשׂ֖וֹת כַּטּ֥וֹב בְּעֵינֶֽיךָ׃ אַ֣ךְ ׀ אֲשֶׂ֣ר חָדַ֗לְנוּ לָתֵ֕ת אֵ֥ת בְּנוֹתֵ֖ינוּ לַאֲנָשִׁ֑ים הַכֶּ֨סֶף֙ אָזַ֣ל מִכֵּלֵ֔ינוּ לָתֵ֧ת אֵל־בְּנוֹתֵ֛ינוּ לָכֵ֖ן תֵּעָגֵֽנָה׃	They replied: “Far be it from your servants^[96] Genesis 44:7. to cease to do your pleasure. We ceased to give our daughters in marriage^[97] Ruth 1:13. for we no longer have money to give away our daughters, and because of that they are debarred from marrying.”^[98] Ruth 1:13.
וַיַּעַ֖ן הָאִ֥ישׁ הַבְּלִיַּ֑עַל אֲנַֽסֶּה־נָּ֤א אַךְ־הַפַּ֨עַם֙ וְאֶ֣רְאֶ֔ה אִ֥ם כֵּנִ֖ים אַתֶּֽם׃ לָכֵ֗ן שׁ֚וּבוּ אֶל־אָ֣הֳלֵיכֶ֔ם וְאֲצַוֶּ֥ה אֲלֵיכֶ֖ם לֵּאמֹֽר׃ וַיַּ֥עֲבֶר־קוֹל֙ בִּיהוּדָ֔ה וּבְאֶרֶ֖ץ יְרוּשָׁלִָ֑ם כׇּ֣ל ׀ אִ֣ישׁ ׀ וְאִשָּׁ֡ה אֲשֶׁר֩ לֹ֨א יִנָּשְׂא֜וּ וְיָשִׂ֤ים דָּמִים֙ בְּבֵית֔וֹ אַחַ֥ת דָּת֖וֹ לְהָמִֽית׃	Then the worthless man [son of Belial]^[99] Judges 19:22 etc. answered: “I will try you this time and see if you are honest.^[100] Genesis 42:12; 33. So go back to your tents and I will command you saying: ‘A proclamation shall go forth in Judah and the land of Jerusalem: Every man and woman who do not marry, each of them brings blood on his house, there is one law for him – he shall be put to death.’”^[101] Est 4:11.
זֹא֥ת שֵׁנִ֖ית (בניגון איכה) כַּסּ֣וֹת דִּמְעָ֑ה וַיֶּחֶרְד֣וּ ׀ אִ֣ישׁ אֶל־אָחִ֗יו וַתּוּפַ֛רְנָה עֲצַ֖ת נָשִֽׁים׃ וְהָיָ֞ה כִּ֨י־תִּנָּשֵׂ֜אנָה לַאֲנָשִׁ֗ים וְתִּלָּקַ֘חְנָה֮ בֵּ֣ית הַמֶּ֒לֶךְ וַיִּשְׁכְּב֛וּ אֶת־הַנָּשִׁ֖ים הַצֹּבְאֽוֹת׃ וַיְהִ֣י ׀ בַּיָּמִ֣ים הָהֵ֗ם הָ֙יְתָ֤ה בָּעִיר מְהוּמָ֥ה רָבָּ֖ה מְאֹ֑ד וַתִּהְיֶ֣נָה ׀ בְּנ֣וֹת יִשְׁרָאֵ֗ל צְרֻרוֹת֙ כָּל־יְמֵ֣י חַיֵּיהֶ֔ן אַלְמְנ֥וּת חַיּֽוּת׃ (עד כאן)	Then there was a second time a veil of tears.^[102] Mal 2:13. Trembling, they turned to one another,^[103] Genesis 42:28. and the counsel of the women came to nought.^[104] Isaiah 8:10. Thus when the women were married, they would take them to the house of the king and he lay with crowds of women.^[105] Ex 38:8. The meaning of the scriptural word tzova’ot is uncertain: “crowds” is the interpretation of the Jewish medieval commentator Rashi. And it came to pass in those days there was in the city a great upheaval,^[106] 1 Samuel 5:9. and the daughters of Israel were shut up unto the day of their death, living in widowhood.^[107] 2 Samuel 20:3.
פרק ה׳ https://archive.org/download/megillat-yehudit-isaac-gantwerk-mayer-2024/Megillat%20Yehudit%20%28Cantillated%20and%20Chanted%29%20Chapter%2005.mp3	Chapter Five
וַיְהִ֣י ׀ כִּי־צָּ֣ר לָהֶ֗ם וַיִּכָּנְע֞וּ וַיָּשֻׁ֧בוּ אֵל־יהו֛ה בְּכׇל־לִבָּ֖ם וּבְכׇל־נַפְשָׁ֑ם וַיִּשְׁמַ֤ע יהוה֙ מֵהֵ֣יכָלוֹ֔ וַיִּתֵּ֤ן לָהֶן֙ מוֹשִׁ֔יעַ אֵ֖ת יְהוּדָֽה׃ וְהָאִ֥ישׁ גָּד֖וֹל מִכָּל־בְּנֵי־קֶ֑דֶם גִּבּ֥וֹר חַ֖יִל וְאִ֥ישׁ מִלְחָמָֽה׃ וַֽיְהִי־לוֹ֕ אָח֥וֹת יָפָ֖ה וְט֥וֹבַת־שֵׂכֶל׃ וַיְהִ֣י ׀ בְּלֵ֣ב אַחֶ֔֗יהָ לָתֵ֤ת אוֹתָהּ֙ לָאִ֔ישׁ וַיֶּאֱרֹ֖ס אוֹתָ֑הּ וַתָּ֖הׇם כׇּל־הָעִֽיר׃ וַיְהִ֖י בְּשָֽׁמְעָ֑ה וַתֵּ֨בְךְּ֙ וַתִּתְחַנֶּן־ל֔וֹ לְבִלְתִּ֛י הֱי֖וֹת לְאִֽישׁ׃ (בניגון איכה) פֶּ֨ן־תִּקַּ֤ח אוֹתִי֙ וְנָפַ֔לְתִּי בְּיַ֥ד הֶעָרֵ֖ל הַזֶּ֑ה וַאֲנִ֗י אָ֤נָה אוֹלִיךְ֙ אֶת־חֶרְפָּתִ֔י וְאַתָּ֗ה תִּהְיֶ֛ה כְּאַחַ֥ד הַנְּבָלִ֖ים בְּיִשְׂרָאֵֽל׃ עָלֶ֖יךָ יֹאמְר֣וּ הַמֹּשְׁלִ֑ים בָּֽגְדָ֨ה יְהוּדָ֝ה וְגָ֨ם תוֹעֵבָ֧ה נַעֲשָׂ֛ה אֶת־אֲחוֹתָ֥הּ לָֽקְחָ֖ה וַתְּעַנֶּֽה׃ (עד כאן)	And it came to pass out of their affliction^[108] Hos 5:15. they were humbled and returned to the Lord, with all their heart and with all their soul.^[109] Deuteronomy 6:5. Then the Lord heard their voice^[110] ‘their voice’ is found in the manuscript, but was missed out by Habermann in his edition. from his abode, and he gave them a saviour,^[111] 2 Kings 13:5. Judah. This man was greater than all men of old, a mighty hero and man of war.^[112] 1 Samuel 16:18. He had a beautiful sister,^[113] 2 Samuel 13:1. of good understanding.^[114] Proverbs 3:4 etc. Now her brother decided to give her to a man [in marriage], and he betrothed her, and all the city was amazed.^[115] Ruth 1:19. When she heard, she wept and pleaded with him,^[116] Est 8:3. not to be given to a man: “lest you should take me and I should fall into the hands of this uncircumcised one, and I, how shall I suffer my shame? And you will be like one of the scoundrels of Israel.^[117] 2 Samuel 13:13. Of you the tale-tellers will say:^[118] Numbers 21:27. ‘Judah has broken faith, and a shameful deed has been done,^[119] Mal 2:11. they took his sister and violated her.’”^[120] 2 Samuel 13:13; cf. 2 Sm
וַיְהִ֕י כִּשְׁמ֖וֹעַ אֶת־דִּבְרֵ֣י אֲחוֹת֑וֹ וַתְּאַלֲצֵ֛הוּ וַיִּחַ֖ר אַפּֽוֹ׃ וַיַּחְגֹּר֙ אֶ֣ת־חַרְבּ֔וֹ וַיֵּ֖לֶךְ אֶל־בֵּ֣ית הַמֶּ֑לֶךְ וְה֗וּא יוֹשֵׁב֙ עַ֣ל־כִּסְּא֔וֹ וְהַשָּׂרִ֕ים מִימִ֖ינוֹ וּמִשְּׂמֹאלֽוֹ׃ וַיִּרְאֵ֤הוּ חֲגוֹר֙ חֶ֣רֶב מְצֻמֶּ֔דֶת וַיִּבְזֵ֖הוּ וַיֹּאמַ֑ר הֲשָׁלוֹם֙ יְהוּדָ֔ה תָּֽבֹא־נָ֥א אֲחֹתְ֖ךָ וְנֵדָעֶֽנָּהּ׃ וַיֹּ֗אמֶר מַ֤ה לְּךָ֙ וּ֣לְשָׁל֔וֹם סֹ֥ב אֵלַ֖י אַחֲרָ֑י הַכְזוֹנָ֕ה תַּעֲשֶׂ֖ה אֶת־אֲחוֹתַֽי׃ וַיִּשְׁלֹ֤ף אֶת־חַרְבּוֹ֙ וַיִּכְרָ֣ת אֶת־רֹאשׁ֔וֹ עִ֖ם כׇּל־הַשָּׂרִ֑ים וְעֹבְדֵ֣י הַמֶּ֔לֶךְ הֵמִ֖ית בֶּחָֽרֶב׃	When he heard the words of his sister, they weighed on him,^[121] Judges 16:16. and his wrath was kindled.^[122] Genesis 39:19 etc. He put on his sword-belt^[123] 2 Samuel 20:8. and went to the king’s house. He was sitting on his throne and his officers were on his right and on his left. When he saw him belted with his sword close to him,^[124] 2 Samuel 20:8. he derided him,^[125] 1 Samuel 10:27. saying: “Is it well with you, Judah?^[126] Cf. 2 Samuel 20:9: Is it well with you, my brother? Bring your sister so we can know her.”^[127] Cf. Gn 19:5. But he replied: “What concern of yours is it whether it is well? Turn behind me.^[128] 2 Kings 9:18. Should my sister be treated like a whore?”^[129] Genesis 34.31. Then he drew his sword and he cut off his head^[130] 1 Samuel 17:51; 2 Samuel 20:22. with all the officers, and he put all the servants of the king to the sword.
וַיֵּ֣צֵא מִשָּׁ֔ם וַיִּתְקַע֙ בַּשּׁוֹפָ֔ר וַיֵּאָסְפ֥וּ בְנֵי־יִשְׂרָאֵ֖ל כְּאִ֥ישׁ אֶחָֽד׃ וַיֹּא֨מֶר֙ רִדְפ֣וּ אַחֲרַ֔י כִּ֨י נָתַ֧ן אֱלֹהֵ֛ינוּ בְּיָדֵ֖ינוּ אֶת־כׇּל־אוֹיְבֵֽינוּ׃ וַיֵּצְא֧וּ וַיַּכּ֛וּ אִ֥ישׁ נֶגְדּ֖וֹ וַיָּרִ֑יעוּ וַיָּנֻ֗סוּ וְהַמַּחֲנֶה֙ הָיָ֣ה בֶ֔טַח לֹֽא־נוֹתָ֥ר מֵהֶ֖ם אִֽישׁ׃ וַתְּהִ֤י שִׂמְחָה֙ בְּיִ֣שְׂרָאֵ֔ל כִּֽי־שִׂמְּחָ֥ם יְהוָ֖ה מֵֽאוֹיְבֵיהֶ֑ם וַיֵּשְׁב֥וּ בְּאָהֳלֵיהֶ֖ם כִּתְמ֥וֹל שִׁלְשֽׁוֹם׃	Then he went out from there, and blew the shofar [ram’s horn],^[131] Judges 3:27; 2 Samuel 20:1, etc. and the children of Israel assembled as one man. And he said: “Follow me, for God has given all our enemies into our hands.”^[132] Judges 3:28. So they went out, and they smote man against man, and they shouted.^[133] 1 Samuel 17:52. Then they [the enemy] fled^[134] Judges 7:21. and the camp was secure,^[135] Judges 8:11. and not a man of them remained.^[136] Numbers 26:65. And there was joy in Israel, for the Lord had made them to rejoice over their enemies,^[137] 2 Chr 20:27. and they dwelt in their tents as beforetimes.^[138] 2 Kings 13:5.
פרק ו׳ https://archive.org/download/megillat-yehudit-isaac-gantwerk-mayer-2024/Megillat%20Yehudit%20%28Cantillated%20and%20Chanted%29%20Chapter%2006.mp3	Chapter Six
וַיהִ֣י כִשְׁמ֡וֹעַ אֶל־הַמֶּ֣לֶךְ הַגָּד֣וֹל אַלִיפ֩וֹרְנִי֩ כִּי־מֵ֨ת אָחִ֜יו כִּי־הִכּ֨וּהוּ֙ בְנֵ֣י יִשְׂרָאֵ֔ל וַיִּ֥שְׁבְּ ׀ מִמֶּ֖נּוּ שֶׁ֑בִי וַיִּחַ֤ר אַפּוֹ֙ וַיִּצְעַ֣ק צְעָקָ֔ה גְּדֹלָ֥ה וּמָרָ֖ה עַד־מְאֹֽד׃ וַיֶּאֱסֹ֖ף אֶת־מַחֲנֵ֑הוּ עַ֨ם רָ֧ב כַּח֛וֹל אֲשֶׁ֥ר עַל־שְׂפַת־הַיָּ֖ם לָרֹֽב׃	When the great king Aliphorni [Holophernes] heard that his brother was dead because the children of Israel had smitten him, and taken some of them prisoners,^[139] Numbers 21:1. his wrath was kindled^[140] Genesis 39:19,etc. and he burst into wild and bitter sobbing.^[141] Genesis 27:34. He assembled his camp, a multitude of people,^[142] 1 Kings 3:8. as numerous as the sands of the sea.^[143] 1 Kings 4:20.
וַיִּרְא֤וּ בְנֵי־יִשְׂרָאֵל֙ כִּ֣י הִ֣תְבָּאֲשׁ֔וּ עִם־הַמֶּלֶ֖ךְ אַלִיפ֑וֹרְנִי וַיִּירְא֥וּ מְאֹ֖ד לְנַפְשׁוֹתָֽם׃ וַיִּבְנוּ֮ עִ֣יר מְצֻד֒וֹת בְּכֹ֣ל ׀ יְהוּדָ֣ה וִירוּשָׁלִַ֗ם וַיָּכִ֤ינוּ שֶׁ֨לַח֙ וּמָגִנִּ֣ים לָרֹ֔ב וַיַּחֲזִ֖יקוּ אֶת־בִּדְקֵ֣י חוֹמוֹתָ֑ם וַיַּעֲשׂ֧וּ מִגְדָּל֛וֹת לָֽתֵת־בּ֥וֹ אֲבָנִ֖ים גְּדֹלֽוֹת׃ וַיִּ֥תְּנוּ־חַ֨יִל֙ וְאַנְשֵׁ֣י מִלְחָמָ֔ה בְּכׇל־עִ֥יר וָעִ֖יר וּבִירוּשָׁלָ֑ׅם וַיִּקְרְאוּ־צ֛וֹם וַיִּתְפַּלְל֖וּ אֵל־יהוֽה׃	Then the children of Israel realized they had incurred the wrath of^[144] 1 Chr 19:6. the king Aliforni, and they feared greatly for their lives. So they built fortresses in all Judah and Jerusalem, and they prepared missiles and many shields and they strengthened the lookouts of their walls and they made towers to put large stones in them. They put a garrison and men of war in each and every town and in Jerusalem, proclaimed a fast^[145] Jon 3:5. and prayed to the Lord.
וַיַּ֤עַל אַלִיפ֨וֹרְנִי֙ יְר֣וּשָׁלִַ֔ם ה֥וּא וְכׇל־חֵ֖ילוֹ אִתּ֑וֹ וַיִּרְא֣וּ יִשְׂרָאֵ֗ל כִּ֚י רַב־מְאֹ֣ד מַחֲנֵ֔הוּ וַיִּירְא֖וּ מְאֹֽד׃ וּבְכׇל־י֨וֹם וָי֜וֹם מִתְהַלֵּ֣ךְ ׀ סָבִ֣יב הַחוֹמָ֗ה עִם־שָׂרָ֤יו וּפָרָשָׁיו֙ שָׁלִשָׁ֣יו וְרִכְבּ֔וֹ וַיָּרִ֨יעוּ֙ תְּרוּע֣וֹת גְדוֹל֔וֹת לְיָֽרְאָ֖ם וּֽלְבַהֲלָ֑ם כֹּ֥ה עֲשׂ֖וּ יָמִ֖ים רַבִּֽים׃	Then Aliforni went up to Jerusalem, he and all his army with him and Israel saw that his camp was very numerous and they feared greatly. Every day he went around the wall with his officers and his horsemen, his generals and his chariot.^[146] 1 Kings 9:22. They sounded great trumpet blasts^[147] Jo 6:5. to frighten them into panic.^[148] 2 Chr 32:18. Thus they did for many days.
וַיֹּ֨אמֶר֙ אִ֣ישׁ יִשְׂרָאֵ֔ל מֵעַ֖ל הַחוֹמָ֑ה וַיִּצְעַ֛ק הוֹשִׁ֖יעָה אֲדֹנִ֥י הַמֶּֽלֶךְ׃ כׇּרְתָ֥ה בְרִיתְךָ֖ אִתָּ֑נוּ וְנָשִׂ֥ימָה אוֹתְךָ֖ לַמֶּֽלֶךְ׃ לֹ֣א נֶחְשָׁב֩ כֶּ֨סֶף וְזָהָ֝ב לִמְא֗וּמָה אַ֛ךְ הֱיֵ֥ה לָ֖נוּ לְמִשְׁעָ֑ן וּבֹ֣א הָעִ֗ירָה וּמְלֹךְ֙ עָלֵ֔ינוּ וַאֲנָ֧חְנוּ יַחְדָּ֛ו נִשְׁתַּחֲוֶ֖ה לַהֲדֹ֥ם רַגְלֶֽיךָ׃	Then a man of Israel who was on the wall spoke out, and cried: “Help, my lord, O king!^[149] 2 Kings 6:26. Make a treaty with us and we will make you our king. Silver and gold will not be accounted,^[150] 1 Kings 10:21. but you should be our support and come to the city and reign over us. And we together will bow down to your footstool.”^[151] Ps 99:4.
וַיְדַבֵּ֥ר אֲלֵיהֶ֖ם יְהוּדִ֣ית קוֹל־גָּד֑וֹל הֲלֹ֗א אֲתֶּ֧ם בֵּית־יִשְׂרָאֵ֛ל הֲמִתֶּ֖ם עַמִּֽי׃ וְאֶת־דָּ֥ם אָחִ֖י אֲבַקֵּ֣שׁ מִיָּדְכֶ֑ם אִ֨ם יִתֵּ֤ן אִישׁ֙ אֶת־כׇּל־ה֣וֹן בֵּית֔וֹ לֹא־יַצִּ֥יל אוֹת֖וֹ מִיָּדִֽי׃ וְהִכְרַ֖תִּי אֶת־עָרֵ֣י אַרְצֶ֑ךָ וְהָרַ֖סְתִּי אֶת־כׇּל־מִבְצָרֶֽיךָ׃ וְעָשִׂ֖יתִי בְּאַ֣ף וּבְחֵמָ֑ה וְנַקֵּה֙ לֹ֣א אֲנַקֶּ֔ךָּ לְמַ֨עַן תִּתִּ֤י אוֹתְךָ֙ לְמָשָׁ֣ל וְלִשְׁרֵקָ֔ה וְחֶרְפַּ֥ת עַמִּ֖י תִּשָּֽׂאוּ׃ לֹ֣א אָשׁ֔וּב אֵ֥ל בֵּ֖ית מַלְכוּתִ֑י עַ֥ד עֲשׂוֹתִ֖י הַמְזִמָּֽתָה׃ וְאֶת־אֲשֶׁ֥ר נִשְׁבַּ֖עְתִּי אֲקַיֵּ֑מָה לֹ֨א אָשִׁ֤יב חַרְבִּי֙ מִדָּ֔ם וְנָקָ֥ם אָשִׁ֖יב לְצָרִֽי׃	Then [Aliforni] called loudly to them in the language of Judah:^[152] 2 Chr 32:18. The Hebrew for ‘in the language of Judah’ is yehudit. Cf. also 2 Kings 18:28. “O house of Israel, have you not killed my people?^[153] Page 62 of the MS ends here. Habermann thought there was clearly a lacuna in the text, which begins again with Holophernes’s speech. However, he read he-atem ami “Are you not my people?,” perhaps thinking the previous verse referred to a speech by Judith because of the mention of yehudit. Dubarle reads ha-mitem ami “Have you not killed my people?,” which is a slightly adapted quotation from Numbers 17:6 [RV 16:41]. This has the advantage of making the whole speech belong to Holophernes, without any lacuna. I seek the blood of my brother^[154] Genesis 4:10. from you. If a man were to give all the substance of his house^[155] Sg 8:7. it would not save him from me.^[156] 2 Chr 32:17. I shall destroy the cities of your land and demolish all your fortresses^[157] Mi 5:10. and I shall do it with anger and rage^[158] Jer 21:5. and by no means clearing the guilty.^[159] Numbers 14:18. I shall make you a desolation and the inhabitants an object of hissing and you shall bear the reproach of my people.^[160] Mi 6:16. I will not return to the house of my kingdom until I have executed my vile designs.^[161] Jer 11:25. I shall carry out what I have sworn. I will not stay my sword from blood and I will wreak vengeance on my foe.”^[162] Deuteronomy 32:43.
וַיַּ֖עַן הָאִ֣ישׁ דֹּבֵ֑ר אַל־יִתְהַלֵּ֥ל חֹגֵ֖ר כִּמְפַתֵּֽחַ׃ וַאֲנִי֙ בַּיהו֣ה אֲצַפֶּ֔ה אוֹחִ֖ילָה לֵאלֹהֵ֣י יִשְׁעִֽי׃	The man replied saying: “Let not him who girds on his sword boast like him who puts it off it.^[163] 1 Kings 20:11. For I will look to the Lord, I will wait for the God of my salvation.”^[164] Micah 7:7.
פרק ז׳ https://archive.org/download/megillat-yehudit-isaac-gantwerk-mayer-2024/Megillat%20Yehudit%20%28Cantillated%20and%20Chanted%29%20Chapter%2007.mp3	Chapter Seven
וַיָּ֣שׇׁב ׀ בַּיּ֣וֹם הַה֗וּא אַלִיפ֨וֹרְנִי֙ אֵל־אָ֣הֳל֔וֹ אֲשֶׁ֥ר נָֽטָה־ל֖וֹ לָשָֽׁבֶת׃ וַיְהִ֥י יָמִ֖ים יוֹשֵׁ֣ב בָּאֹ֑הֵל עִ֥ם שָׂרָ֖יו וַאֲצִילֵ֥י הָאָֽרֶץ׃ וּלְפָנָ֣יו ׀ גְּדֹ֣ל עֵצָ֗ה רַ֚ב עֲלִ֣ילִיָּ֔ה אִ֖ישׁ נָשׂ֣וּא פָנִ֑ים וְיוֹעֵ֛ץ וַחֲכַ֥ם חֲרָשִׁ֖ים וּנְב֥וֹן לָֽחַשׁ׃ וַיְדַבֵּ֣ר אֶל־הַמֶּ֔לֶךְ תִּֽפׇּל־נָ֥א תְחִנָּתִ֖י אַחֲלֵ֣י אֲדֹנִ֑י לְכ֨וּ וְנֵלְכָ֜ה אֶל־בָּתֵּ֣ינוּ וְאֶל־אַרְצֵ֗נוּ וְאַל־נֹאבְדָה֙ לָשֶׁ֣בֶת בָּאֳהָלִ֔ים וְהִלָּחֵ֛ם עִם־יוֹשְׁבֵ֥י הָאִ֖י הַזֶּֽה׃ הֲל֨וֹא יָדַ֜עְתָּ אִם־לֹ֣א שָׁמַ֗עְתָּ אֶת־אֲשֶׁ֣ר עָשָׂה֩ לְסִיח֨וֹן וּלְע֜וֹג וּלְיוֹשְׁבֵ֧י אַרְצָ֛ם כׇּל־מְלָכִ֖ים שְׁלֹשִׁ֥ים וְאֶחָֽד׃ וַיַּכּ֖וּ אוֹתָ֑ם וַיִּרְשׁ֣וּ אֶת־אֶ֣רֶץ הַ֠נֶּ֠גֶב הַ֨שְּׁפֵלָ֧ה וְהָעֲרָבָ֛ה וְכׇל־ח֖וֹף הַיָּֽם׃ כׇּל־עַ֥ם אֲשֶׁ֖ר יַחְרִ֣יד אוֹתָ֑ם כֻּלָּ֥ם בָּחֶ֖רֶב יִפֹּֽלוּ׃ הִנֵּ֕ה יהו֖ה יָרִ֣יב רִיבָ֑ם וְקָבַ֥ע אֶת־קֹבְעֵיהֶ֣ם נָֽפֶשׁ׃ אָבִ֣י רְאֵה֮ גָּ֣ם רְאֵה֒ מֵאֵ֣ת אָחִ֔יךָ חֶרְפָּת֖וֹ אֲשֶׁ֣ר חֵרְפ֑וּם יהו֛ה הֵשִׁ֥יב גְּמוּל֖וֹ בְּרֹאשֽׁוֹ׃ כִּ֚י יהו֣ה אֱלֹהֵיהֶ֔ם ה֚וּא אֱלֹהֵ֣י הָאֱלֹהִ֔ים וַאֲדֹנֵ֖י הָאֲדֹנִ֑ים וְלַיה֥וה הָאָ֖רֶץ וּמְלוֹאָֽהּ׃ וּמִי֙ יוּכַ֣ל לָדִ֔ין עִ֥ם שֶׁתַּקִּ֖יף מִמֶּ֑נּוּ יהו֕ה יִלְחַ֖ם לָהֶֽם׃ וְהַ֣נְּבִיאִ֔ים נִבְּא֥וּ לָהֶ֖ם לֵאמֹ֑ר עֹ֣פֶל ׀ בַּת־צִיּ֣וֹן עָדֶ֗יךָ תֵּאתֶה֙ וּבָאָ֔ה הַמֶּמְשָׁלָ֥ה הָרִאשֹׁנָ֖ה לְבַ֥ת יְרוּשָׁלָֽׅם׃ אִם־לִ֥י וּלְקֹלִ֖י תִּשְׁמַ֑ע אִ֥ישׁ אֵל־אַרְ֖צוֹ יִפֵֽנוּ׃	On that day Aliforni returned to his tent which he had pitched to sit in. For many days he sat in his tent with his officers and the nobles of the country. Then there came before him, wondrous in purpose and mighty in deed,^[165] Jer 32:19. an honourable man and a counsellor, a cunning artificer and an eloquent orator.^[166] Isaiah 3:3. He spoke to the king: “Let my supplication be accepted before you:^[167] Jer 37:20. I would, my lord,^[168] 2 Kings 5:3. that we should arise and go^[169] 1 Samuel 9:9. to our home and our land, so we shall not perish sitting in tents and fighting with the inhabitants of this coastland.^[170] Isaiah 20:6. Do you not know? Have you not heard^[171] Isaiah 40:28. what he did to Sihon and Og and the inhabitants of their countries,^[172] Cf. Dt 31:4. all the thirty-one kings? They defeated them and took possession of their territories:^[173] Jo 12:1. the Negeb, the Shephelah, the Arabah and all the seacoast.^[174] Deuteronomy 1:7. Every people who will make them tremble will fall by the sword. For behold! the Lord will take up their cause and rob him who robs them of their livelihood.^[175] Proverbs 22:23. A version of the expression yariv rivam [(God) will take up their cause ] is also found in the past tense ravta et rivam in the Babylonian Talmud Megillah 21b as part of the blessing to be said before the reading of Megillat Esther on Purim. At some stage it was transferred to Ḥanukkah, where it has been said as part of the blessing Al haNissim at least since the MaḤzor Vitri (ed. A. Goldschmidt, Jerusalem, 2004) in the eleventh century. My father, see, O see, the shame of your brother, his shameful acts. The Lord has made them recoil on his own head.^[176] Jl 4:7 (3:8). For the Lord their God is the God of gods and Lord of lords,^[177] Deuteronomy 10:17. and the earth is the Lord’s and all that is in it.^[178] Ps 24:1. Who can contend with what is mightier than he?^[179] Ecclesiastes 6:10. the Lord will fight for them. The prophets prophesied to them, saying: ‘Hill of Ẓíōn’s daughter, the promises to you shall be fulfilled; your former sovereignty shall come again to the daughter of Jerusalem.^[180] Mi 4:8. If you be mine and will hearken to my voice^[181] 2 Kings 10:6. each man will go back to his own land.’”^[182] Cf. Is 13:14; Jer 15:16.
וַיְהִ֣י כִשְׁמ֘וֹעַ֮ אַלִיפ֒וֹרְנִי֒ אֶת־דִּבְרֵ֣י ׀ הָאִ֣ישׁ הַזֶּ֗ה וַיִּֽחַר־ל֤וֹ מְאֹד֙ וַיֹּ֨אמֶר֙ אִ֣ישׁ הַדָּמִ֔ים שֶׁ֕קֶר אַתָּ֥ה אוֹמֵ֖ר אֵלַ֑י אֶל־הַיְּהוּדִ֖ים אַתָּ֥ה נֹפֵֽל׃ וַיִּקְצְפ֤וּ הַשָּׂרִים֙ עָלָ֔יו וַיֹּ֣אמְר֔וּ לְהִתְרַפּ֧וֹת לֵ֛ב אַנְשֵׁ֥י הַמִּלְחָמָ֖ה בָּ֑אתָ וּמִי֩ בְּכׇל־אֱלֹהֵ֨י הָאֲרָצ֝וֹת אֲשֶׁ֣ר הִצִּ֘ילוּ֮ אֶת־אַרְצָ֣ם מִיָּדִי֒ כִּ֛י יַצִּ֖יל אֶת־יְרוּשָׁלִָֽם׃ וַיִּתְפְּשׂ֗וּהוּ וַיִּשָּׁבְע֛וּ חַי־נֶפֶ֥שׁ אֲדֹנֵ֖נוּ הַמֶּ֑לֶךְ כִּ֥י בֶן־מָ֖וֶת הֽוּא׃ וַיַּ֣עַן הַמֶּ֗לֶךְ יַ֚עַן כִּ֣י דִבֵּ֔ר ט֖וֹב עַ֣ל הַיּהוּדִ֑ים כַּמִּשְׁפָּ֤ט הַזֶּה֙ אֶעֱשֶׂ֖ה לּ֔וֹ אֶת־מִשְׁפָּט֖וֹ חָרַֽצְתִּי׃ לְכוּ֙ וּתְל֣וּ אוֹת֔וֹ מֵהָ֖לְאָה לְשַׁעֲרֵ֥י יְרוּשָׁלִָ֑ם יָדָ֣יו אֲסֻר֔וֹת וְרַגְלָ֖יו לִנְחֻשְׁתַּֽיִם׃ אַ֣ל תְמִיתֻ֗הוּ אַ֛ךְ בְּרָעָ֥ב וּבְצָמָ֖א תְנִיחֻ֑הוּ לַחֹ֥רֶב בַּיּ֖וֹם וְלַקֶּ֥רַח בַּלָּֽיְלָה׃ וְהָיָ֣ה ׀ בַּיּ֣וֹם הַה֗וּא יֵרָאֶה֙ אֶת־נִ֣קְמָתִ֔י מִיּוֹשְׁבֵ֖י יְהוּדָ֣ה וִירוּשָׁלָ֑ׅם עֲבָדַ֤י ׀ יֹאכֵ֙לוּ֙ וְה֣וּא יִרְעַ֔ב עֲבָדַ֣י יִשְׁתּ֔וּ וְה֥וּא יִצְעַ֖ק מִכְּאֵ֥ב לֵֽב׃ וְאַכֶּ֨הוּ֙ פַּ֣עַם אַחַ֔ת וְלֹ֥א אֶשְׁנֶ֖ה ל֑וֹ יָבֹא־נָ֣א וְיוֹשִׁיעֵ֔הוּ וּמִ֥י מִיָּדִ֖י יַצִּילֵהוּ׃	When Aliforni heard the words of this man he was very wrathful,^[183] Genesis 39:19 etc. and he said: “You man of blood^[184] 2 Samuel 16:7. you are telling me a lie.^[185] Cf. Jer 40:16; 43:2. You have gone over to^[186] Jer 37:13. the Jews.” The officers were angry with him also, saying: “You have come to discourage the soldiers.^[187] Jer 38:4. Among all the gods of the nations is there one who saved his land from me? And how will he save Jerusalem?”^[188] Isaiah 36:20. So they seized him, and swore: “By the life of our lord the king, he deserves to die!”^[189] 1 Samuel 20:31; 2 Samuel 12:5. The king added: “Because he spoke well of the Jews, according to this judgement I shall do to him,^[190] Ex 21:31. I have decided it.^[191] 1 Kings 20:40. Go and hang him up beyond the gates of Jerusalem^[192] Jer 22:19. his hands bound and his feet thrust in fetters.^[193] 2 Samuel 3:34. You shall not put him to death, but leave him to hunger and thirst,^[194] Deuteronomy 28:48. to heat by day and to frost by night.^[195] Jer 36:30. And on that day the inhabitants of Judah and Jerusalem will see my revenge: my servants shall eat and he will starve, my servants shall drink and he will cry out from sorrow,^[196] Isaiah 65:13–14. and I will strike him once: I shall not have to strike twice.^[197] 1 Samuel 26:8. Let him come and deliver him!^[198] 1 Samuel 4:3. Who will save him from my hands?”^[199] Cf. Is 36:20.
וַיְצַ֥ו אֶת־עֲבָדָ֖ו לֵּאמֹ֑ר וַיַּאַסְרֻ֨הוּ֙ בָּעֲבֹתִ֣ים חֲדָשִׁ֔ים וַיִּתְל֖וּהוּ וַיַּנִּחֻֽהוּ׃	Then he commanded his servants saying: “Bind him with new ropes,”^[200] Judges 15:13. and they strung him up and left him.
וַיִּשָּׂ֥א אֶת־עֵינָ֖יו בַּשָּׁמַ֣יִם וַיֹּאמַ֑ר אָמ֣וּתָה הַפָּ֗עַם אַחֲרֵי֙ רְאוֹתִ֣י נְקָמָ֔ה מֵאַלִיפ֖וֹרְנִי וּמֵעָמּֽוֹ׃ וַיַּעֲמֹ֞ד בֵּ֤ין הַשָּׁמַ֨יִם֙ וּבֵ֣ין הָאָ֔רֶץ שְׁלֹשָׁ֥ה יָמִ֖ים וּשְׁלֹשָׁ֣ה לֵיל֑וֹת לֶ֚חֶם לֹ֣א אָכַ֔ל וּמַ֖יִם לֹ֥א שָׁתָֽה׃	He lifted up his eyes to heaven and said: “Now I am ready to die after I have seen^[201] Genesis 46:30. the revenge of Aliforni and his people.” He stood between heaven and earth^[202] 1 Chr 21:16. for three days and three nights and had no bread to eat, nor water to drink.^[203] 1 Samuel 30:12.
פרק ח׳ https://archive.org/download/megillat-yehudit-isaac-gantwerk-mayer-2024/Megillat%20Yehudit%20%28Cantillated%20and%20Chanted%29%20Chapter%2008.mp3	Chapter Eight
וַיְהִ֣י ׀ בִּשְׁלשָׁ֣ה הַיָּמִ֡ים וְאִשָּׁ֣ה ׀ אַחַ֣ת ׀ מִנְּשֵׁ֣י בְנֵֽי־הַנְּבִיאִ֡ים וּשְׁמָ֣הּ יְ֠הוּדִ֠ית צָעֲקָ֨ה אֶל־יהו֜ה וַתִּתְפַּלֵּ֣ל ׀ וַתָּ֣צׇם וַתִּתְחַנֶּן־ל֗וֹ אָ֚נָּא י֣הו֔ה עֹ֥שֶׂה חֶ֖סֶד לַאֲלָפִ֑ים זׇכְרָ֕ה לְחַֽסְדֵ֥י דָוִ֖ד הַנֶּאֱמָנִֽים׃ וַיְהִי֙ אַחַ֣ר הִתְפַּלְּלָ֔ה וַתִּצְלַ֧ח רוּחַ־יהו֧ה וַתָּ֥שֶׂם לָ֖הּ בְּלִבָּֽהּ׃	On the third day a woman of the wives of the sons of the prophets, whose name was Judith, cried out^[204] 2 Kings 4:1. to the Lord, and prayed, and fasted, and beseeched him: “Please, Lord, who performs kindness to thousands!^[205] Ex 20:6; Jer 32:18. Remember David’s loyal service in faithfulness!”^[206] This is a combination of 2 Chr 6:42 and Is 55:3. After she had prayed, the spirit of the Lord suddenly seized her^[207] Judges 14:6. and she took it to her heart.
וַתֹּ֖אמֵר אֶל־שׁוֹעֵ֣ר הָעִ֑יר פְּתַח֙ אֶת־שַׁעֲרֵ֣י הָעִ֔יר אוּלַ֕י יִהְיֶה֙ יהו֣ה אִתִּ֔י וְיֹשִׁעֵ֖נוּ מִיָּ֥ד אֹיְבֵֽינוּ׃ וַיֹּ֣אמֶר הַשּׁוֹעֵ֔ר מָה־זֹּא֖ת מִהַ֣רְתְּ לָצֵ֑את הֲלֹ֗א אֶל־מַחֲנֵ֤ה אַלִיפ֨וֹרְנִי֙ אַ֣תְּ נוֹפֶ֔לֶת וְתַעֲגְבִ֣י אֵלָ֔יו וְתִּזְנִ֥י אֶת־פִּלֶגְשֵׁ֖ךְ אִתָּֽךְ׃ וַתַּ֤עַן יְהוּדִית֙ וַתֹּ֔אמֶר בְּצ֕וֹם עִנִּיתִי נַפְשִׁ֑י וָאֶשְׁפֹּ֥ךְ אֶת־שִׂיחִ֖י לִפְנֵ֥י יהוֽה׃ הַנִּ֣יחִי אוֹתִ֔י כִּ֥י עֵ֖ת לַעֲשׂ֥וֹת לַיהוֽה׃ וַיַּ֤רְא הַשּׁוֹעֵר֙ אֶת־טַ֣עְמָ֔הּ וַיֹּ֖אמֶר לְכִ֑י וֵאלֹהֵ֥י אֲבֹתַ֖יִךְ יִהְיֶ֥ה עִמֶּֽךְ׃ וַיִּפְתַּ֨ח הַשּׁוֹעֵ֜ר הַפֶּ֗תְחָה בַּלָּ֕אט וַתֵּצֵ֥א הִ֖יא וּשְׁתֵּ֣י שִׁפְחוֹתֶ֑יהָ וְהַדֶּ֖לֶת סָגַ֥ר אַחֲרֵיהֶֽן׃	Then she said to the gatekeeper of the city: “Open the gates of the city. Perhaps the Lord will be with me and will deliver us from the hand of our enemies.”^[208] 1 Samuel 4:3. But the gatekeeper said: “Why are you going so quickly?^[209] Genesis 27:20. Have you gone over^[210] Jer 37:13. to the camp of Aliforni? Will you play the whore with him? Will you betray [us] with your lover?”^[211] Ezekiel 23:5; Jgs 19:2. Judith replied saying: “I have mortified myself with fasting^[212] Ps 35:13. and poured out my complaint before the Lord.^[213] Ps 142:2. Let me go,^[214] Judges 16:26. for it is time to act for the Lord.”^[215] Ps 119:126. It is common in rabbinical literature for a quotation of one half of a scriptural verse to refer also to the other, unquoted part. The gatekeeper saw her good sense^[216] 1 Samuel 25:32. and said: “Go, and the god of your fathers be with you.” And he opened the gate secretly and she went out, herself and her two maids and he closed the door behind them.^[217] Genesis 19:6.
וַיְהִ֣י ׀ כְּצֵ֣את הַגְּבִירָ֗ה הִיא֩ וּשְׁתֵּ֨י שִׁפְחוֹתֶ֝יהָ הָהוֹלְכ֣וֹת לְרַגְלֶ֗יהָ וַתִּלְבָּ֨שׁ בִּגְדֵ֧י מַלְכ֛וּת וַתָּ֤שֶׂם כֶּֽתֶר־מַלְכוּת֙ בְּרֹאשָׁ֔הּ וַתֵּ֣טֶב אֶת־רֹאשָׁ֔הּ וַתֵּ֥רֶב תִּפְאַרְתָּ֖הּ וַתַּגְדֵּ֣ל יִפְעָתָ֑הּ וַתְּהִ֤י יְהוּדִית֙ נֹשֵׂ֣את חֵ֔ן בְּעֵינֵ֖י כׇּל־רֹאֶֽיהָ׃	When the lady went out, herself and her two maids in attendance,^[218] 1 Samuel 25:42. she put on royal apparel^[219] Est 5:1. and set a royal diadem on her head^[220] Est 2:17. and dressed her hair.^[221] 2 Kings 9:30. Her glory increased and her beauty grew, and Judith won the admiration of all who saw her.^[222] Est 2:15.
וַתֵּ֣לֶךְ וַתָּבוֹא֮ בְּמַחֲנֵ֣ה אַלִיפ֒וֹרְנִי֒ וַיִּרְא֤וּ אֹתָהּ֙ וַ֣יְּהַלְּל֔וּהָ אֵ֖ל הַמֶּֽלֶךְ׃ וַתִּשְׁאַ֣ל ׀ וַתֹּ֗אמֶר אֵיפֹ֨ה בֵּית־הַמֶּ֜לֶךְ וַיֵּלְכ֧וּ עִמָּ֛הּ חַ֖יִל לָרֹ֣ב מְאֹֽד׃	She left and came to the camp of Aliforni, where they saw her and praised her to^[223] Genesis 12:15. the king. Then she asked, saying: “Where is the king’s house?” So they went with her, a very large army.^[224] 2 Chr 24:24.
וַיְהִ֣י ׀ כְּבוֹאָ֣ה אֶל־הַמֶּ֗לֶךְ וַתִּשְׁתַּ֤חוּ אֶל־פָּנָיו֙ אַ֔רְצָה וַיְהִי֙ כִרְאוֹת֣וֹ אוֹתָ֔הּ וַתִּשָּׂא־חֵ֥ן וָחֶ֖סֶד לְפָנָ֑יו וַיְבַהֵ֧ל וַיֹּ֛אמֶר לְמִ֖י הַנַּעֲרָֽה׃	And it came to pass, when she came to the king, she bowed down before him to the ground. When he saw her, she found favour in his eyes^[225] Est 2:17. and he was amazed and asked: “Whose girl is this?”^[226] Ruth 2:5.
וַתַּ֧עַן וַתֹּ֛אמֶר מִבְּנ֥וֹת יִשְׁרָאֵ֖ל אָנֹ֑כִי וְאָב֨וֹאָה הַיּ֝וֹם לְהִתְנַפֵּ֧ל ׀ וּלְהִתְחַנֵּ֣ן אֵלֶ֗יךָ תִּמְצָ֤א שִׁפְחָתְךָ֙ חֵ֣ן בְּעֵינֶ֔יךָ וּפָרַשְׂתָּ֥ כְנָפֶ֖ךָ עַל־אֲמָתֶֽךָ׃	She answered, saying: “I am one of the daughters of Israel. I am come to you today to go over to you and implore you, if your handmaid has found favour in your eyes,^[227] 1 Samuel 1:18. spread your robe over your handmaid.”^[228] Ruth 3:9.
וַיֹּ֣אמֶר הַמֶּ֔לֶךְ שַׁאֲלִ֖י אֲחוֹתִ֑י מַה־שְּׁאֵלָתֵ֧ךְ וּמַה־בַּקָּשָׁתֵ֛ךְ עַד־חֲצִ֥י הַמַּלְכ֖וּת וְתֵעָֽשׂ׃	The king said: “Ask me, sister, what is your wish and what is your request? Even to half my kingdom it shall be fulfilled.”^[229] Est 5:6; 7:2.
עַתָּ֣ה ׀ אֲדֹנִ֣י הַמֶּ֩לֶךְ֩ הִנֵּ֨ה לְשִׁפְחָתְךָ֝ אָ֤ב זָקֵן֙ אִ֣ישׁ הָאֱלֹהִ֔ים מִבְּנֵ֥י הַנְּבִיאִ֖ים ה֑וּא וַיָּ֣קׇם ׀ מִתּ֣וֹךְ הָעָ֗ם וַֽיַּעֲמֹ֤ד לְרֹאשׁ֙ הַ֣ר־הַזֵּתִ֔ים וַיֹּ֞אמֶר שִׁ֨מְעוּ־נָ֧א דְבָרָ֛י אֶת־אַשֶׁ֥ר אֱלֹהַ֖י שׁוֹלֵ֣חַ אֲלֵיכֶֽם׃ עַ֨ל־מִ֤י בָטַ֨חְתָּ֙ וַתִּמְרֹ֔ד בַּמֶּ֥לֶךְ הַגָּד֖וֹל אַלִיפ֣וֹרְנִי עַבְדִּ֑י וְהָיָ֣ה ׀ אִם־תֵּצְא֣וּ אֵלָ֗יו וְהָיְתָ֕ה נַפְשְׁכֶ֥ם לְשָׁלָ֖ל וִחְיִיתֶֽם׃ וְאִם־אֵ֥ין שִׁמְע֖וּ דְבָרָ֑י בָּעֵ֨ת מָחָ֝ר יָבֹ֤א עַבְדִּי֙ אַ֣לִיפ֔וֹרְנִי וְיָשַׁב֙ עַל־כִּסֵּ֣א דָּוִ֔ד וּמָשַׁ֥ל מִמְשָׁ֖ל רַֽב׃ וְאַתֶּ֖ם לֹא־תִּנָּצְל֣וּ מִיָּד֑וֹ וְאֶֽת־הָרֹ֨תֵיהֶ֜ם תְּבַקֵּ֗עַ וְעֹ֨לְלֵיהֶ֧ם תְּרַטֵּ֛שׁ נְאֻ֖ם יהוֽה׃ וַיְהִ֨י כְּשׇׁמְעָ֜ם וַיֶּחֶרְד֤וּ אַחֲרָיו֙ וַיִּ֣רְדְּפ֔וּהוּ וַיֵּ֥לֶךְ וַיָּ֖שׇׁב אֶל־אַחַ֣ד הֶהָרִ֑ים לִרְא֛וֹת אֶת־אֲשֶׁ֥ר יִהְיֶ֖ה בָּעִֽיר׃ וְה֨וּא צִֽוָּה־לִ֜י לְכִ֣י ׀ וּמַלְּאִ֣י אֶת־נַפְשֵׁ֗ךְ וּצְאִ֣י אֶל־הָמֶּ֮לֶךְ֮ הַגָּדוֹל֒ ומלא [וּמַלְּאִי֙] אֶ֣ת־דְּבָרַ֔יִךְ וְדַּבְּרִ֥י אֵלַ֖י ט֑וֹב לִפְנֵ֣י הַמֶּ֔לֶךְ אִמָּ֥לְטָה גַּם־אֲנִ֖י בִּגְלָלֵֽךְ׃ עַתָּ֨ה בָ֜אתִי תִּ֤פׇּל־נָא֙ תְחִ֣נָּתִ֔י בְּבֹאֲךָ֖ הָעִ֑ירָה תְּחַיֶּ֣ה אֶת־אָבִ֣י וְאֶת־אִמִּ֡י וְאֶת־אָחַי֩ וְאָ֨נֹכִ֧י אֶהְיֶ֛ה כְּאַחַ֖ת שִׁפְחֹתֶֽיךָ׃	[She replied] “My lord the king, your handmaid has an old father, he is a man of God, of the sons of the prophets.^[230] 2 Kings 4:1. He arose from within the people and stood on the top of the Mount^[231] 1 Kings 14:7; Jgs 9:7 and cf. Gn 19:30. of Olives^[232] Zec 14:4. and said: ‘Hear now^[233] Judges 9:7. my words, which my god sends to you: “Now on whom do you trust, that you rebel against^[234] Isaiah 36:5. the great king Aliforni, my servant? If you surrender to him you shall escape with your life and live.”^[235] Jer 38:2. cf. n. 29. And if you do not listen to my words, at this time tomorrow, my servant Aliforni will come and sit on the throne of David^[236] 1 Kings 2:12. and rule with great dominion.^[237] Daniel 11:3. You will not be saved from his hand and he will rip up your women with child and dash your children,’^[238] 2 Kings 8:12, in the reverse order. says the Lord.” When they heard him they were afraid because of what he said, and they pursued him. So he went and sat on one of the hills to see what would become of the city,^[239] Jon 4:5. and he commanded me: ‘Go, flee for your life, and go to the great king. Take him all this message and speak for me well before the king, so I too will escape^[240] Genesis 19:20. because of you.” Now I have come. Hear my supplication!^[241] Jer 37:20. When you come to the city, save alive my father and my mother and my brethren,^[242] Jo 2:13. and I will be as one of your handmaids.”^[243] Ruth 2:13.
פרק ט׳ https://archive.org/download/megillat-yehudit-isaac-gantwerk-mayer-2024/Megillat%20Yehudit%20%28Cantillated%20and%20Chanted%29%20Chapter%2009.mp3	Chapter Nine
וַיְהִ֣י ׀ כִּשְׁמ֣וֹע אַלִיפ֗וֹרְנִי אֵ֚ת דִּבְרֵ֣י הַנַּעֲרָ֔ה וַיִּשְׂמַ֧ח וַיֹּ֛אמֶר אַל־תִּרְאִ֖י כִּי־אֶעֱשֶׂ֣ה כנפשיך [כְנָפְשֵׁ֑ךְ] וְאַצִּ֥יל אֶת־נַפְשׁוֹתֵיהֶ֖ם מִמָּֽוֶת׃ וְאַ֤תְּ תהיה [תִּהְיִי֙] עַ֣ל בֵּיתִ֔י וּמָלַ֖כְתְּ בְּכׇל־אֲשֶׁ֣ר תְּאַוִּ֑י וְאָבִ֧יךְ אֲשִׂימֶ֛נּוּ שׁוֹמֵ֥ר לְרֹאשִׁ֖י כׇּל־הַיָּמִֽים׃	When Aliforni heard the words of the girl, he rejoiced greatly,^[244] 1 Kings 5:21 [5:7]. and said: “Do not fear for I will do what you desire and I will deliver your lives from death.^[245] Jo 2:13. You will be in charge of my household^[246] Genesis 41:40. and reign over all your soul desires^[247] 1 Kings 12:37. and your father – I shall make him my body guard for ever.^[248] 1 Samuel 28:2.
בֹּֽאִי־נָ֛א שִׁכְבִ֥י עִמִּ֖י אֲחוֹתִ֑י כִּ֞י גְּדוֹלָ֤ה אַהֲבָה֙ אֲשֶׁ֣ר אֲהַבְתִּ֔יךְ אַהֲבַ֖ת תַּעֲנוּגִֽים׃	Come now, lie with me my sister,^[249] 2 Samuel 13:11. for it is a great love I have for you, a love with all its rapture.”^[250] Sg 7:6 [7].
וַתַּ֥עַן יְהוּדִ֖ית וַתֹּאמַ֑ר אָנָּ֤א אֲדֹנִי֙ עַל־רֹ֣ב יִפְעָתֶ֔ךָ שְׁפֹ֥ךְ בַּדָּ֖ם חֲמָתִֽי׃	Judith answered, saying: “By your leave, by your great splendour,^[251] Ezekiel 28:17. lest you pour out [your] fury in blood,^[252] The meaning is somewhat unclear here. The reference to blood seems to be an indirect hint of menstruation, and was taken as such by Habermann. Cf. Ez 14:19.
אַ֗ךְ בַּלַּ֨יְלָה֙ אֶטְהַ֣ר מִזּוֹבִ֔י וָאֶרְחַ֥ץ בְּנִקָּי֖וֹן כַּפָּ֑י עַד־הָעֶ֖רֶב תַּנַּ֥ח יָדֶֽךָ׃	but tonight I shall cleanse myself from my issue^[253] Lv 15:28. The word “from my issue,” mizovi, is omitted by Habermann, but present in Dubarle and the microfiche of the MS. and I shall wash my hands in innocence.^[254] Ps 26:6. Until evening withhold your hand.”^[255] Cf. Eccl 11:6.
וַיֹּא֘מֶר֮ כִּדְבָרֵ֣ךְ אֲחוֹתִי֒ אַ֚ךְ אַ֣ל־תְּאַחֲרִ֣י אוֹתִ֔י הַלַּ֕יְלָה רַחֲצִ֖י הִזַּֽכִּי׃	Then he said: “As you say, my sister. But do not hinder me^[256] Genesis 25:56. tonight, wash and make yourself clean.”^[257] Isaiah 1:16.
שְׁתַּ֥יִם שָׁאַ֖לְתִּי מֵאֵ֣ת אֲדֹנִ֑י אַל־תשיבי [תָּשִׁ֥יב] אֶת־פָּנָ֖י רֵיקָֽם׃ הָסֵר֙ אָהֳלֵ֣י הָאֲנָשִׁ֔ים וְיַ֨רְחִ֧קוּ מֵעַלֵ֛ינוּ הַרְחֵ֖ק כִּמְטַחֲוֵ֣י קָ֑שֶׁת פֶן־יִרְא֤וּ אוֹתָ֨נוּ֙ בְּנֵ֣י הָחַ֔יִל מִ֣תְרַפְּקִ֔ים וְיַגִּ֕ידוּ אֵ֛ת אֲשֶׁ֥ר יִרְא֖וּ וּנְבֻזֶּ֥ה בְּעֵינֵיהֶֽם׃ גָּ֠ם אִ֨ם־יִרְא֤וּ אוֹתָ֨נוּ֙ בַּעֲיִינ֔וֹת וּבַנְּחָלִ֖ים אַל־יִ֣גְּעוּ בָּ֑נוּ וּדְבֹ֖רְנָה דָּבָֽר׃	“Two things I ask of you,^[258] Proverbs 30:7. my lord, I pray you, do not refuse me,^[259] 1 Kings 2:20. or let me go away empty-handed.^[260] Ex 23:15. Remove your men’s tents,^[261] Numbers 16:26. so that they distance themselves from us a bowshot’s length away,^[262] Genesis 21:16. lest the soldiers should see us embracing,^[263] The text is unclear here. I have followed the slight re-ordering proposed by Dubarle. and say what they have seen and we should be demeaned in their eyes. Even if the soldiers see us^[264] Here presumably Judith means herself and her maid, not herself and Holophernes. in the springs and streams, let them not touch us or talk.”
וַיֹּ֖אמֶר ט֑וֹב וַיְהִ֛י כִּ֥י חַפֵ֖ץ בְּבַ֥ת יְהוּדִֽית׃ ותזעק [וַיִּזְעַ֕ק] בְּק֥וֹל גָּד֖וֹל בְּכׇל־הַמַּחֲנֶ֑ה וַיַּרְחִ֨יקוּ מֵעֲלֵיהֶ֧ם מְאֹ֛ד וַיִּירְא֖וּ לְנַ֥פְשׁוֹתָֽם׃	And he said: “Good,” for he desired the daughter of^[265] Genesis 34:19. the Jews.^[266] bat yehudit. So he made a proclamation aloud^[267] 2 Samuel 19.5 and many other places. in all the camp and they kept a long distance from them, for they feared for their lives.^[268] Jo 9:24 and cf. Jo 9:22.
פרק י׳ https://archive.org/download/megillat-yehudit-isaac-gantwerk-mayer-2024/Megillat%20Yehudit%20%28Cantillated%20and%20Chanted%29%20Chapter%2010.mp3	Chapter Ten
וַתֹּ֤אמֶר יְהוּדִית֙ צָמֵ֔אתִי וְגָ֛ם בְּצ֥וֹם נָפְשִׁ֖י עִנִּֽיתִי׃ וַתֹּ֖אמֶר לְשִׁפְחָת֑וֹ בַּשְּׁלִ֣י לִי֩ שְׁתֵּ֨י לְבִיב֝וֹת ואברא [וְאֶבְרֶ֣ה] מִיָּדֵ֔ךְ וַתַּ֥עַשׂ לָ֖הּ הַלְּבִיב֑וֹת וימלחם [וַתִּ֨מְלָחֵ֧ם] עַד־מְאֹ֛ד וּבַחֲרִיצֵ֥י הֶחָלָ֖ב שָׁפַ֖ךְ עַל־הַסִּֽיר׃ [ויקחם ויביאם [וַתִּקָּחֵ֖ם וַתְּבִיאֵ֣ם] הָחֶ֑דְרָה אֲשֶׁ֥ר אַלִיפ֖וֹרְנִי שָֽׁמָה׃	Then Judith said: “I am thirsty and have been humbling my soul with fasting.”^[269] Ps 35:13. So she said to her maid: “Cook^[270] 2 Samuel 13:8. me two pancakes so I can eat at your hands.”^[271] 2 Samuel 13:6. She made her the pancakes and salted them heavily and poured them into the pot with pieces of cheese.^[272] 1 Samuel 17:18. She took them and brought them to the room^[273] Cf. 2 Samuel 13:10. where Holophernes was.
(בניגון הזמנה) וַיַּ֨עַשׂ אַלִיפ֝וֹרְנִי כֵּרָ֣ה גְדוֹלָ֗ה אֶת־מִשְׁתֶּה֙ יְהוּדִ֔ית (עד כאן) וַיֹּאכַ֥ל אֶת־הַלְּבִיב֖וֹת וְאֶת־חֲרִיצֵ֣י הֶחָלָ֑ב וַיֵּ֣שְׁתְּ ׀ וַיִּטַ֣ב לִבּ֗וֹ וַיִּשְׁכָּ֤ר וַיִּתְגַּל֙ בְּת֣וֹךְ אָהֳלֹ֔ה וַיִּשְׁכַּ֖ב וַיֵּרָדַֽם׃	And Holophernes made a great banquet,^[274] 2 Kings 6:23. the feast of Judith,^[275] Judith is here substituted for Esther in Est 2:18. and he ate^[276] Ruth 3:7. the pancakes and the pieces of cheese.^[277] 1 Samuel 17:18. He drank too, and his heart was merry.^[278] Ruth 3:7. He got drunk and he uncovered himself in his tent,^[279] Genesis 9:21. and he lay down and slept.^[280] Jon 1:5.
וַיְהִי֙ כִּרְא֣וֹת יְהוּדִ֔ית כִּ֨י שׁוֹתֶ֧ה שִׁכּ֛וֹר ה֥וּא נֹפֵ֖ל אַ֑רְצָה וְאֵין־אִ֥ישׁ אִתּ֖וֹ בַּבַּֽיִת׃ וַתָּ֣קׇם עַל־רַגְלֶ֔יהָ וַתִּפְרֹ֧שׂ כַּפֶּ֛יהָ הַשָּׁמַ֖יְמָה וַתֹּאמַ֑ר אָ֣נָּא ׀ יהו֣ה ׀ הַצְלִיחָֽה־נָּא֩ לַ֨אֲמָתְךָ֧ הַיּ֛וֹם וְהוֹשִׁ֥יעָה אֶת־יָדִ֖י לִֽי׃ וַתִּקַּ֣ח הַחֶ֩רֶב֩ וַתָּבֹ֨א אֵלָ֜יו בַּלָּ֗אט וְהוּא֙ נִרְדָּ֔ם וַתָּ֖רֶם יְמִינָ֣הּ וּשְׂמֹאלָ֑הּ וַתַּךְ֙ אֶת־רֹאשׁ֔וֹ ויכהו [וַתַּכֶּ֖הוּ] וַתָּמִיתֶֽהוּ׃ וַתִּכְרֹת֙ אֶ֣ת־רֹאשׁ֔וֹ וַתָּ֧שֶׂם אוֹתָ֛ה לוּטָ֖ה בִּבְגָדֶֽיהָ׃	When Judith saw that he had been drinking himself drunk^[281] 1 Kings 16:9. and that he had fallen to the ground^[282] Judges 3:25. and there was no-one with him in the house,^[283] Genesis 39:11; 1 Kings 3:18. she rose to her feet.^[284] 2 Kings 13:21. She spread forth her hands toward heaven and said:^[285] 1 Kings 8:22. “Lord, I beseech, you prosper your handmaid this day.^[286] Neh 1:11. Let my own hand save me!”^[287] Judges 7:2. Then she took the sword^[288] Judges 3:21. and went softly to him, for he was fast asleep.^[289] Judges 4:21. Then she held up her right hand and her left hand^[290] Daniel 12:7. and she smote his head,^[291] Jon 7:8. she smote him and killed him^[292] 1 Samuel 17:49. and she cut off his head^[293] 1 Samuel 17:51. and she put it wrapped up^[294] 1 Samuel 21:10. in her clothes.
וַתֵּ֗לֶךְ עִ֚ם שִׁ֣פְחוֹתֶ֔יהָ מְתוֹפְפ֖וֹת וּשְׂמֵח֑וֹת עַל־פֶּ֖תָח הָעֵינָֽיִם׃ וַיִּרְא֛וּהָ אַנְשֵׁ֖י הַמַּחֲנֶ֑ה וַיִּירְא֖וּ מִגֶּ֥שֶׁת אֲלֵיהֶֽן׃ וַ֠תָּבֹ֠אוּ אֶל־שַׁעֲרֵ֨י יְרוּשָׁלִַ֜ם	Then she went with her maids beating timbrels^[295] metofefot. Cf. Ex 15:20. and rejoicing to the crossroads.^[296] petah ha-einayim. Gn 38:14 (RV: in an open place). The people of the camp saw her and they were afraid to come nigh to her.^[297] Ex 34:30. And they came to the gates of Jerusalem.
וַיִּקְרְא֣וּ אֶל־הַשּׁוֹעֵ֗ר פְּתַ֕ח לַאֲהֻבַ֖ת רֵ֑עַ ותפתח [וַיִּ֣פְתַּח] לָ֔הּ וַתַּרְאֶ֖הוּ אֶת־הָרֹֽאשׁ׃ וַיֶּאֱסֹ֣ף אֵלָיו֩ אֶת־כׇּל־אַנְשֵׁ֨י הָעִ֜יר וְלֹ֣א הֶאֱמִ֗ינוּ וַיֹּאמְר֧וּ פֶּן־מָצְאָ֛ה רֹא֥שׁ מֻשְׁלָ֖ךְ בַּדָּ֑רֶךְ וַתִּקָּחֵ֖הוּ לָֽנוּ׃	They cried to the gatekeeper: Open for the woman beloved of her friend^[298] Hos 3:1. and he opened for her and she showed him the head. So he gathered together all the people of the city, and they did not believe it. They said: “Perhaps she found a head thrown onto the road and brought it to us.”
וַתֹּ֗אמֶר אִ֚ם לִ֣י וּלְקוֹלִ֔י לֹ֖א תִּשְׁמָ֑עוּ אָעִ֧ידָה לָּכֶ֛ם עֵדִ֖ים נֶאֱמָנִֽים׃ הִנֵּ֨ה מֵהָ֜לְאָה לְשַׁעֲרֵ֣י יְרוּשָׁלִַ֗ם אִ֨ישׁ גִּבּ֧וֹר חַ֛יִל יוֹעֵ֖ץ לַמֶּ֑לֶךְ וַיְצַו֩ לִתְלוֹת֨וֹ בְיָדָ֜יו עַל־אֲשֶׁ֧ר דִּבֵּר־ט֛וֹב עַ֥ל הַיְּהוּדִ֖ים אֶל־הַמֶּ֑לֶךְ׃ וַיָּרֻ֣צוּ וַיִּקָּחֻ֗הוּ וַיַ֤אֲכִילֻ֙הוּ֙ וַ֣יַּשְׁקֻ֔הוּ וַתָּ֥שׇׁב רוּח֖וֹ אֵלָ֑יו וַיַּרְאֻ֖הוּ אֶת־הָרֹֽאשׁ׃ וַיֹּ֗אמֶר יְהִ֣י שֵׁ֣ם יהוה֮ מְבוֹרָךְ֒ כִּ֚י לָקַ֔ח אֶת־נִקְמָתִ֖י מֵאַלִיפֽוֹרְנִי׃ דְּע֣וּ ׀ איפה [אֵפ֣וֹא] ׀ כִּ֣י ׀ אֵ֪ין אַ֠לִיפ֟וֹרְנִי֩ חַ֜י כִּ֕י אִ֖ם מֵֽת׃	Then she said: “If you will not listen to me and my voice,^[299] 2 Kings 10:6 (this verse is part of the story of cutting off the heads of the seventy sons of the wicked king Ahab). I will take faithful witnesses.^[300] Isaiah 8:2. Here, drawn and cast forth beyond the gates of Jerusalem,^[301] Jer 22:19. is a mighty valiant man,^[302] 1 Sam 16:18; Ru 2:1 etc. a counsellor of the king^[303] 2 Chr 25:16. who ordered him to be hung up by his hands because he spoke well of the Jews to the king. So they ran and fetched him^[304] 1 Samuel 10:23. and gave him food and drink, and his spirit came to him again.^[305] 1 Samuel 30:11–12. Then they showed him the head, and he said: ‘Blessed be the name of the Lord,^[306] Ps 113:2. for he has taken my vengeance on Aliforni. Know now^[307] 2 Kings 10:10. that Aliforni is not alive but dead.’”^[308] 1 Kings 21:15.
וַיִּשְׁמְעוּ֙ אֶל־דִּבְרֵ֣י הַמְבַשֵּׂ֔ר וישתחו [וַיִּשְׁתַּחֲ֖ווּ] לַיהוֽה׃ וַיַּאַסְפוּ֙ כׇּל־אַנְשֵׁ֣י הַמִּלְחָמָ֔ה וְיָצְאוּ֙ כְּצֵ֣את הַשֶּׁ֔מֶשׁ חֲגוֹרֵ֖י חָ֑רֶב וַיִפְּל֤וּ בָּם֙ פִּתְאֹ֔ם וַיִּלָּחֲמ֖וּ בָּֽם׃	When they heard the words of the herald they bowed down to the Lord.^[309] Genesis 24:26 etc. Then all the men of war gathered together and went forth as the sun^[310] Judges 5:31. girded with swords,^[311] 2 Samuel 20:8. and they fell upon them suddenly^[312] Jo 11:7. and fought them.
וַיִּרְא֣וּ גִבּוֹרֵ֣י אַלִיפ֘וֹרְנִי֮ כִּי־כֵן֒ וַיָּבֹ֞אוּ אֶל־אֹ֧הֶל אַלִיפ֛וֹרְנִי וַיִּמְצְא֥וּ הַפֶּ֖תַח כִּי־נִסְגַּ֑ר וַיָּחִ֣ילוּ עַד־בּוֹשׁ֩ וַיִּקְרְא֨וּ בְּקוֹל־גָּד֜וֹל וְאֵין־עֹנֶ֗ה וַיִּפְתְּח֣וּ וַיִּרְא֗וּ אֵ֚ת אֲדֹ֣נֵיהֶ֔ם נֹפֵ֥ל אַ֖רְצָה מֵֽת׃	Then the mighty men of Aliforni saw how it was and went to the tent of Aliforni, but they found the opening closed. Then they waited until they were ashamed to delay any longer,^[313] Judges 3:25. and they cried aloud and there was no answer.^[314] 1 Kings 18:28–29. So they opened up and saw their lord fallen down dead on the earth.^[315] Judges 3:25.
וַיְהֻמֵּ֤ם יהוה֙ בְּק֣וֹל גָּד֔וֹל וַיָּנֻ֥סוּ וַיִּפְּל֖וּ חֲלָלִ֑ים לֹֽא־נִשְׁאַ֥ר בָּהֶ֖ם עַד־אֶחָֽד׃ כֵּ֚ן יֹאבְד֔וּ כׇל־אוֹיְבֶ֖ינוּ יהוֽה׃ וַיָּשֻׁ֣בוּ ׀ בַּיּ֣וֹם הָה֗וּא שְׂמֵחִ֧ים וְטֽוֹבֵי־לֵ֛ב עַ֖ל כׇּל־הַטּוֹבָ֑ה אֲשֶׁר־עָשָׂ֥ה הָאֱלֹהִ֖ים לָֽנוּ׃	Then the Lord discomfited them with a great noise^[316] 1 Samuel 7:10. and they fell back and many were overthrown:^[317] Judges 9:40. there remained not so much as one of them.^[318] Ex 14:28. So let all our enemies perish, Lord!^[319] Judges 5:31. They returned that day joyful and glad of heart for all the goodness that God did^[320] 1 Kings 8:66. for us.
פרק יא׳ https://archive.org/download/megillat-yehudit-isaac-gantwerk-mayer-2024/Megillat%20Yehudit%20%28Cantillated%20and%20Chanted%29%20Chapter%2011.mp3	Chapter 11
וַתְּהִ֣י יְהוּדִ֔ית מוֹלֶ֖כֶת עַל־הָאָ֑רֶץ וְשֹׁפְטָ֖ה אֶת־יִשְׂרָאֵֽל׃ עַל־כֵּ֨ן יַעֲשׂ֜וּ בְנֵ֤י יִשְׂרָאֵל֙ בְּסִיר֣וֹת וּבְחוֹחִ֔ים כֵּרָ֥ה גְדוֹלָ֖ה עַד־מְאֹ֑ד בַּחֲרִיצֵ֖י הֶחָלָֽב׃ שִׂמְחָ֥ה וּמִשְׁתֶּ֖ה וְי֣וֹם ט֑וֹב וּמִשְׁל֥וֹחַ מָנ֖וֹת אִ֥ישׁ לְרֵעֵֽהוּ׃ תֻּפִינֵ֨י מַאֲכָ֜ל מַרְחֶ֗שֶׁת וְל֤וּשׁ בְּבָצֵק֙ עַ֣ד־חֻמְצָת֔וֹ וְכִדְבָ֖שׁ תִּגְדַּ֑ל וּמַעֲשֶׂ֤ה אֹפֶה֙ רָקִ֔יק לְזִכְר֛וֹן עֹבֵ֥ר מִתְעַבֵּ֖ר עַל־רִ֥יב לֹּא־לֽוֹ׃ וְהַשְּׁתִיָּ֥ה כַדָּ֖ת אֵ֣ין אֹנֵ֑ס כִּי־כֵ֞ן יִסַּ֣ד ׀ הַמָּלְכָּ֣ה יְהוּדִ֗ית עַ֚ל כׇּל־רַ֣ב ביתו [בֵּיתָ֔הּ] לַעֲשׂ֖וֹת כִּרְצ֥וֹן אִישׁ־וָאִֽישׁ׃ קִיְּמ֣וּ ׀ וְקִבְּל֣וּ הַיְּהוּדִ֡ים עֲלֵיהֶ֣ם לְקַיֵּם֩ אֶת־דִּבְרֵ֨י הָאִגֶּ֜רֶת הַזֹּ֗את לַעֲשׂ֛וֹת יְמֵ֖י מִשְׁתֶּ֑ה וְשִׂמְחָ֖ה וְי֥וֹם טֽוֹב׃	Then Judith became queen over the land^[321] 2 Kings 11:3. and judged Israel.^[322] Judges 4:4. Because of this the children of Israel shall make a very great feast^[323] 2 Kings 6:23. in their pots and cauldrons,^[324] 2 Chr 35:13. with pieces of cheese,^[325] 1 Samuel 17:18. gladness and feasting, a good day, of sending portions to one another,^[326] Est 9:22. baked pieces,^[327] Lv 6:14 [6:21]. food from the frying pan and dough kneaded until it is leavened^[328] Hos 7:4. so its glory will grow with honey, all manner of baked goods,^[329] Genesis 40:17. a wafer, for a memorial to the man who meddled in a quarrel which was not his^[330] Proverbs 26:27. The reference here is presumably to Aliforni taking up his brother’s quarrel with the Jews. and the drinking was according to the law: none did compel, for thus the^[331] Est 1:8. Queen Judith had appointed to all the officers of [his] house, that they should do according to every man’s pleasure.^[332] Est 1:8. The Jews ordained and took it upon themselves^[333] Est 9:27. to confirm this letter^[334] Est 9:29. to make a day of feasting and joy and a good day.^[335] Est 9:22.
וְעַתָּ֣ה אֱלֹהִ֗ים כַּאֲשֶׁ֤ר הָיִ֨יתָ֙ עִ֣ם אֲבֹתֵ֔ינוּ כֵּ֖ן תִּהְיֶ֣ה עִמָּ֑נוּ וְהוֹצִ֖יאָה מִמַּסְגֵּ֥ר נַפְשֵֽׁנוּ׃ וַאֲנַחְנוּ֙ בּיהו֣ה נְצַפֶּ֔ה נוֹחִ֖ילָה לֵאלֹהֵ֥י יִשְׁעֵֽנוּ׃ הִנֵּה֙ יהו֔ה יַשְׁמִ֖יעַ אֶל־צִיּ֑וֹן הִנֵּ֥ה יִשְׁעֵ֖ךְ בָּֽא׃ הִנֵּ֤ה שְׂכָרוֹ֙ אִתּ֔וֹ וְקָרְא֥וּ לָהֶ֛ם עַם־הַקֹּ֖דֶשׁ גְּאוּלֵ֣י יהו֑ה ׀ אָמֵ֥ן ׀ אָמֵ֖ן ׀ סֶּֽלָה׃	And now God, as you were with our fathers, so be you with us, and bring our souls out of prison.^[336] Ps 142:8 [7]. Therefore we will look to the Lord, and wait for the God who saves us.^[337] Mic 7:7. Behold the Lord will announce to Ẓíōn : Behold your Saviour is coming! Behold his reward is with him!^[338] Isaiah 62:11. And they shall be called: The holy people, The redeemed of the Lord.^[339] Isaiah 62:12. Amen, Amen, Selah.
(בנשימה אחת) נִשְׁלְמָ֣ה ׀ כְּתִיבַֽת־זֶ֣ה הַסֵּפֶ֗ר עַ֥ל יְדֵ֛י מֹשֶׁ֥ה שְׁמִיאֵ֖ל דֲּאַשְׂק֑וֹלָה בִּשְׁלֹשִׁ֣ים י֔וֹם לַחֹ֖דֶשׁ סִיוָֽן׃ שְׁנָ֣ת ק֗ס֗ה֗ [שְׁתָ֘יִם֮ וַשִׁשִּׁים֒ וּמֵאָ֕ה וַחֲמֵשֶׁ֥ת אֲלָפִ֖ים שָׁנָ֑ה לְמִנְיָ֖ן בְרִיאָ֥ת הָעוֹלָֽם]׃ (עד כאן)	[The writing of this book was finished by Moses Shmeil^[340] Habermann has Shtzeil here in the text in Hadashim gam Yeshanim, but writes Shmeil in his comment in his article in Maḥanayim (p. 43). Dr. Weingarten has reviewed the original MS and has confirmed that the text reads Shmeil, a variant of the name Shmuel [Samuel]. Dascola on the 30th day of the month of Sivan, [5]162.^[341] 162 = 5162 a.m., i.e. 1402 C.E.
בָּר֥וּךְ הַשֵּׁ֖ם מְלָמֵּ֣ד יָדִ֑י לְקָרֵ֨ב מְרוֹמֵ֝ם עַ֤ל כׇּל־בְּרָכָה֙ וּתְהִלָּ֔ה ׀ אָמֵ֥ן ׀ אָמֵ֖ן ׀ סֶּֽלָה׃	Blessed be Hashem who teaches my hand to bring near from on high all blessing and praise. Amen, Amen, Selah.]

Source

Notes

Notes
1	Genesis 9:4
2	Genesis 6
3	Jubilees, ch 5-6.
4	Rashi on Babylonian Talmud Shabbat 23a; Tosafot on Babylonian Talmud Megillah 4a.
5	Nissim ben Reuben on Alfasi, Shabbat 10a (on Babylonian Talmud Shabbat 23b).
6	Explained in private correspondence
7	André-Marie Dubarle, Judith: Formes et sens des diverses traditions, i: Études (Rome: Institut Biblique Pontifical, 1966), pp. 92–94. Biblical books are referenced with the short titles following the Chicago style (cf. index under “Bible”).
8	Ezekiel 4:1.
9	Ezekiel 2:9.
10	Ezekiel 3:3.
11	Ezekiel 3:3.
12	Ezekiel 3:3 (slightly changed).
13	Jl 2:26.
14	Ps 47:4 [3].
15	Jer 30:16.
16	Ps 18:49.
17	Isaiah 12:4.
18	Ex 16:4 (and cf. Dt 13:4).
19	Lam 5:5.
20	Ezekiel 4:2 and cf. 2 Kings 25:1; Jer 52:4.
21	Deuteronomy 20:19.
22	Jer 52:6–7.
23	Est 5:1.
24	1 Samuel 14:48.
25	Cf. Jer 49:1–2.
26	2 Kings 24:13 etc.
27	2 Kings 24:33.
28	Neh 11:4.
29	Judges 8:28.
30	2 Chr 32:3.
31	Daniel 12:10.
32	Isaiah 14:26.
33	Ezekiel 11:16.
34	Genesis 34:16 (slightly changed).
35	Jer 21:9 etc.
36	Genesis 34:15 (slightly changed).
37	Genesis 34:16 (slightly changed).
38	Genesis 34:18 (slightly changed).
39	Genesis 34:19.
40	Genesis 34:19 [RV: had delight in].
41	2 Kings 23:1–2.
42	Isaiah 46:12.
43	Isaiah 46:13.
44	Ezekiel 28:2.
45	Cf. Is 45:21 and 46:9.
46	Isaiah 46:10.
47	Isaiah 46:13.
48	1 Samuel 18:25.
49	Judges 5:30.
50	Judges 5:30.
51	Isaiah 47:8.
52	Isaiah 47:8.
53	Ps 50:2.
54	Genesis 26:7; 2 Samuel 11:2; Est 1:11 etc.
55	The editor notes that the text is unclear here, but this is the meaning he proposes, i.e., that the king should spend the first night with a virgin bride.
56	1 Kings 9:12.
57	Lv 21:14.
58	Isaiah 48:1.
59	Isaiah 48:10.
60	Isaiah 48:8.
61	1 Kings 20:22.
62	2 Kings 8:12; Am 4:9.
63	Isaiah 1:25.
64	2 Kings 8:12.
65	Isaiah 48:17.
66	Isaiah 8:10.
67	Genesis 31:24.
68	1 Kings 20:43.
69	Ex 5:19.
70	Jo 8:20.
71	Job 32:4.
72	2 Samuel 20:5
73	2 Chr 16:10.
74	Ps 142:8.
75	Isaiah 48:3.
76	Isaiah 48:4.
77	Jl 2:12.
78	Deuteronomy 26:19.
79	Isaiah 28:11.
80	Jo 9:25; Jer 26:14.
81	Isaiah 46:2.
82	Am 8:13.
83	Isaiah 42:24.
84	Judges 21:2 etc.
85	2 Samuel 24:4.
86	Zec 14:2.
87	Isaiah 32:11.
88	Ex 10:7.
89	Gen 42:20 etc.
90	Jer 7:34.
91	Jer 7:34.
92	Genesis 39:19 etc.
93	Jer 2:27; 32:33.
94	2 Samuel 26:16.
95	2 Kings 21:14.
96	Genesis 44:7.
97	Ruth 1:13.
98	Ruth 1:13.
99	Judges 19:22 etc.
100	Genesis 42:12; 33.
101	Est 4:11.
102	Mal 2:13.
103	Genesis 42:28.
104	Isaiah 8:10.
105	Ex 38:8. The meaning of the scriptural word tzova’ot is uncertain: “crowds” is the interpretation of the Jewish medieval commentator Rashi.
106	1 Samuel 5:9.
107	2 Samuel 20:3.
108	Hos 5:15.
109	Deuteronomy 6:5.
110	‘their voice’ is found in the manuscript, but was missed out by Habermann in his edition.
111	2 Kings 13:5.
112	1 Samuel 16:18.
113	2 Samuel 13:1.
114	Proverbs 3:4 etc.
115	Ruth 1:19.
116	Est 8:3.
117	2 Samuel 13:13.
118	Numbers 21:27.
119	Mal 2:11.
120	2 Samuel 13:13; cf. 2 Sm
121	Judges 16:16.
122	Genesis 39:19 etc.
123	2 Samuel 20:8.
124	2 Samuel 20:8.
125	1 Samuel 10:27.
126	Cf. 2 Samuel 20:9: Is it well with you, my brother?
127	Cf. Gn 19:5.
128	2 Kings 9:18.
129	Genesis 34.31.
130	1 Samuel 17:51; 2 Samuel 20:22.
131	Judges 3:27; 2 Samuel 20:1, etc.
132	Judges 3:28.
133	1 Samuel 17:52.
134	Judges 7:21.
135	Judges 8:11.
136	Numbers 26:65.
137	2 Chr 20:27.
138	2 Kings 13:5.
139	Numbers 21:1.
140	Genesis 39:19,etc.
141	Genesis 27:34.
142	1 Kings 3:8.
143	1 Kings 4:20.
144	1 Chr 19:6.
145	Jon 3:5.
146	1 Kings 9:22.
147	Jo 6:5.
148	2 Chr 32:18.
149	2 Kings 6:26.
150	1 Kings 10:21.
151	Ps 99:4.
152	2 Chr 32:18. The Hebrew for ‘in the language of Judah’ is yehudit. Cf. also 2 Kings 18:28.
153	Page 62 of the MS ends here. Habermann thought there was clearly a lacuna in the text, which begins again with Holophernes’s speech. However, he read he-atem ami “Are you not my people?,” perhaps thinking the previous verse referred to a speech by Judith because of the mention of yehudit. Dubarle reads ha-mitem ami “Have you not killed my people?,” which is a slightly adapted quotation from Numbers 17:6 [RV 16:41]. This has the advantage of making the whole speech belong to Holophernes, without any lacuna.
154	Genesis 4:10.
155	Sg 8:7.
156	2 Chr 32:17.
157	Mi 5:10.
158	Jer 21:5.
159	Numbers 14:18.
160	Mi 6:16.
161	Jer 11:25.
162	Deuteronomy 32:43.
163	1 Kings 20:11.
164	Micah 7:7.
165	Jer 32:19.
166	Isaiah 3:3.
167	Jer 37:20.
168	2 Kings 5:3.
169	1 Samuel 9:9.
170	Isaiah 20:6.
171	Isaiah 40:28.
172	Cf. Dt 31:4.
173	Jo 12:1.
174	Deuteronomy 1:7.
175	Proverbs 22:23. A version of the expression yariv rivam [(God) will take up their cause ] is also found in the past tense ravta et rivam in the Babylonian Talmud Megillah 21b as part of the blessing to be said before the reading of Megillat Esther on Purim. At some stage it was transferred to Ḥanukkah, where it has been said as part of the blessing Al haNissim at least since the MaḤzor Vitri (ed. A. Goldschmidt, Jerusalem, 2004) in the eleventh century.
176	Jl 4:7 (3:8).
177	Deuteronomy 10:17.
178	Ps 24:1.
179	Ecclesiastes 6:10.
180	Mi 4:8.
181	2 Kings 10:6.
182	Cf. Is 13:14; Jer 15:16.
183	Genesis 39:19 etc.
184	2 Samuel 16:7.
185	Cf. Jer 40:16; 43:2.
186	Jer 37:13.
187	Jer 38:4.
188	Isaiah 36:20.
189	1 Samuel 20:31; 2 Samuel 12:5.
190	Ex 21:31.
191	1 Kings 20:40.
192	Jer 22:19.
193	2 Samuel 3:34.
194	Deuteronomy 28:48.
195	Jer 36:30.
196	Isaiah 65:13–14.
197	1 Samuel 26:8.
198	1 Samuel 4:3.
199	Cf. Is 36:20.
200	Judges 15:13.
201	Genesis 46:30.
202	1 Chr 21:16.
203	1 Samuel 30:12.
204	2 Kings 4:1.
205	Ex 20:6; Jer 32:18.
206	This is a combination of 2 Chr 6:42 and Is 55:3.
207	Judges 14:6.
208	1 Samuel 4:3.
209	Genesis 27:20.
210	Jer 37:13.
211	Ezekiel 23:5; Jgs 19:2.
212	Ps 35:13.
213	Ps 142:2.
214	Judges 16:26.
215	Ps 119:126. It is common in rabbinical literature for a quotation of one half of a scriptural verse to refer also to the other, unquoted part.
216	1 Samuel 25:32.
217	Genesis 19:6.
218	1 Samuel 25:42.
219	Est 5:1.
220	Est 2:17.
221	2 Kings 9:30.
222	Est 2:15.
223	Genesis 12:15.
224	2 Chr 24:24.
225	Est 2:17.
226	Ruth 2:5.
227	1 Samuel 1:18.
228	Ruth 3:9.
229	Est 5:6; 7:2.
230	2 Kings 4:1.
231	1 Kings 14:7; Jgs 9:7 and cf. Gn 19:30.
232	Zec 14:4.
233	Judges 9:7.
234	Isaiah 36:5.
235	Jer 38:2. cf. n. 29.
236	1 Kings 2:12.
237	Daniel 11:3.
238	2 Kings 8:12, in the reverse order.
239	Jon 4:5.
240	Genesis 19:20.
241	Jer 37:20.
242	Jo 2:13.
243	Ruth 2:13.
244	1 Kings 5:21 [5:7].
245	Jo 2:13.
246	Genesis 41:40.
247	1 Kings 12:37.
248	1 Samuel 28:2.
249	2 Samuel 13:11.
250	Sg 7:6 [7].
251	Ezekiel 28:17.
252	The meaning is somewhat unclear here. The reference to blood seems to be an indirect hint of menstruation, and was taken as such by Habermann. Cf. Ez 14:19.
253	Lv 15:28. The word “from my issue,” mizovi, is omitted by Habermann, but present in Dubarle and the microfiche of the MS.
254	Ps 26:6.
255	Cf. Eccl 11:6.
256	Genesis 25:56.
257	Isaiah 1:16.
258	Proverbs 30:7.
259	1 Kings 2:20.
260	Ex 23:15.
261	Numbers 16:26.
262	Genesis 21:16.
263	The text is unclear here. I have followed the slight re-ordering proposed by Dubarle.
264	Here presumably Judith means herself and her maid, not herself and Holophernes.
265	Genesis 34:19.
266	bat yehudit.
267	2 Samuel 19.5 and many other places.
268	Jo 9:24 and cf. Jo 9:22.
269	Ps 35:13.
270	2 Samuel 13:8.
271	2 Samuel 13:6.
272	1 Samuel 17:18.
273	Cf. 2 Samuel 13:10.
274	2 Kings 6:23.
275	Judith is here substituted for Esther in Est 2:18.
276	Ruth 3:7.
277	1 Samuel 17:18.
278	Ruth 3:7.
279	Genesis 9:21.
280	Jon 1:5.
281	1 Kings 16:9.
282	Judges 3:25.
283	Genesis 39:11; 1 Kings 3:18.
284	2 Kings 13:21.
285	1 Kings 8:22.
286	Neh 1:11.
287	Judges 7:2.
288	Judges 3:21.
289	Judges 4:21.
290	Daniel 12:7.
291	Jon 7:8.
292	1 Samuel 17:49.
293	1 Samuel 17:51.
294	1 Samuel 21:10.
295	metofefot. Cf. Ex 15:20.
296	petah ha-einayim. Gn 38:14 (RV: in an open place).
297	Ex 34:30.
298	Hos 3:1.
299	2 Kings 10:6 (this verse is part of the story of cutting off the heads of the seventy sons of the wicked king Ahab).
300	Isaiah 8:2.
301	Jer 22:19.
302	1 Sam 16:18; Ru 2:1 etc.
303	2 Chr 25:16.
304	1 Samuel 10:23.
305	1 Samuel 30:11–12.
306	Ps 113:2.
307	2 Kings 10:10.
308	1 Kings 21:15.
309	Genesis 24:26 etc.
310	Judges 5:31.
311	2 Samuel 20:8.
312	Jo 11:7.
313	Judges 3:25.
314	1 Kings 18:28–29.
315	Judges 3:25.
316	1 Samuel 7:10.
317	Judges 9:40.
318	Ex 14:28.
319	Judges 5:31.
320	1 Kings 8:66.
321	2 Kings 11:3.
322	Judges 4:4.
323	2 Kings 6:23.
324	2 Chr 35:13.
325	1 Samuel 17:18.
326	Est 9:22.
327	Lv 6:14 [6:21].
328	Hos 7:4.
329	Genesis 40:17.
330	Proverbs 26:27. The reference here is presumably to Aliforni taking up his brother’s quarrel with the Jews.
331	Est 1:8.
332	Est 1:8.
333	Est 9:27.
334	Est 9:29.
335	Est 9:22.
336	Ps 142:8 [7].
337	Mic 7:7.
338	Isaiah 62:11.
339	Isaiah 62:12.
340	Habermann has Shtzeil here in the text in Hadashim gam Yeshanim, but writes Shmeil in his comment in his article in Maḥanayim (p. 43). Dr. Weingarten has reviewed the original MS and has confirmed that the text reads Shmeil, a variant of the name Shmuel [Samuel].
341	162 = 5162 a.m., i.e. 1402 C.E.

צוּר מִשֶּׁלּוֹ אָכַֽלְנוּ | Tsur Mishelo Akhalnu, a paraliturgical Birkat haMazon (translation by Sara-Kinneret Lapidot)

Sara Lapidot (translation) — Mon, 21 Jun 2021 00:55:41 +0000

Source (Hebrew)	Translation (English)
צוּר מִשֶּׁלּוֹ אָכַֽלְנוּ בָּרְכוּ אֱמוּנַי שָׂבַֽעְנוּ וְהוֹתַֽרְנוּ כִּדְבַר יְיָ׃	The Lord, Our Rock, whose food we have eaten, let us bless Him We are satiated and there is still food left over, as God has instructed
הַזָּן אֶת עוֹלָמוֹ רוֹעֵֽנוּ אָבִֽינוּ אָכַֽלְנוּ אֶת לַחְמוֹ וְיֵינוֹ שָׁתִֽינוּ עַל כֵּן נוֹדֶה לִשְׁמוֹ וּנְהַלְּלוֹ בְּפִֽינוּ אָמַֽרְנוּ וְעָנִֽינוּ אֵין קָדוֹשׁ כַּייָ׃	He nourishes His world, our Shepherd, our Father We have eaten of His bread and drunk from His wine Therefore we will thank Him and speak His praise We said and respond: there is no one holy like our Lord
בְּשִׁיר וְקוֹל תּוֹדָה נְבָרֵךְ לֵאלֹהֵֽינוּ, עַל אֶֽרֶץ חֶמְדָּה טוֹבָה שֶׁהִנְחִיל לַאֲבוֹתֵֽינוּ, מָזוֹן וְצֵדָה הִשְׂבִּֽיעַ לְנַפְשֵׁנוּ, חַסְדּוֹ גָּבַר עָלֵֽינוּ וֶאֱמֶת יְיָ׃	With song and gratitude we will give praise to our God For the desirable good land He bequeathed to our fathers With nourishment and sustenance He has satisfied us His grace has overwhelmed us as has His truth
רַחֵם בְּחַסְדֶּֽךָ עַל עַמְּךָ צוּרֵֽנוּ, עַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶֽךָ זְבוּל בֵּית תִּפְאַרְתֵּֽנוּ, בֶּן דָּוִד עַבְדֶּֽךָ יָבוֹא וְיִגְאָלֵֽנוּ, רֽוּחַ אַפֵּֽינוּ מְשִֽׁיחַ יְיָ׃	Have mercy in Your graciousness on Your nation, Lord, Our Rock And upon Ẓion the dwelling place of Your honor, the Temple of our splendor And the son of David, Your servant, will come and redeem us The breath of our life, The Messiah of God
יִבָּנֶה הַמִּקְדָּשׁ עִיר צִיּוֹן תְּמַלֵּא וְשָׁם נָשִׁיר שִׁיר חָדָשׁ וּבִרְנָנָה נַעֲלֶה הָרַחֲמָן הַנִּקְדָּשׁ יִתְבָּרַךְ וְיִתְעַלֶּה עַל כּוֹס יַֽיִן מָלֵא כְּבִרְכַּת יְיָ׃	The Temple will be rebuilt; the City of Ẓion will be restored And there we will sing a new song and journey up The Merciful and the Sanctified One will be blessed and exalted Over a full glass of wine, according to God’s blessing

The piyyut, “Tsur Mishelo Akhalnu,” a paraliturgical birkat hamazon, was composed by an unknown author in Northern France no later than the second half of the 14th century. The English translation was made by Sara-Kinneret Lapidot as published in Invitation to Piyut North America: 18 Piyutim & Mizmorim (Piyyut NA & B’nai Jeshurun, 2010), p.55. –Aharon Varady

Source(s)

Yotser for Shabbat Rosh Ḥodesh Ḥanukkah from nusaḥ Candia (Crete), translated by Yitzchak Dickman

Yitzchak Dickman (translation) — Mon, 12 Jan 2026 07:20:13 +0000

This is a גוף יוצר (guf yotser) piyut from Nusaḥ Candia (Crete) for Shabbat Rosh Ḥodesh Ḥanukkah. The author of the piyut is unknown. It is presented here on the basis of the edition published by Dr. Gabriel Wasserman in his work Liturgical poems of Ḥanukka from Europe (2016), where it appears in Volume 2, as piyut number 23. While the translation below heavily utilizes Dr. Wasserman’s commentary on the piyut, the translation itself is original to me.

I found this piyut when looking through Dr. Wasserman’s aforementioned work, and it struck me as very beautiful and particularly relevant to current events.

Source (Hebrew)	Translation (English)
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא אֶת הַכֹּל	Blessed are you, Hashem our God, cosmic majesty, who forms light and creates darkness, who makes peace and creates all.^[1] Translation added by editor. –ANV
אוֹר עוֹלָם בְּאוֹצַר חַיִּים אוֹרוֹת מֵאֹפֶל אָמַר וַיֶּהִי	The Light of the world, the Source of life, He spoke and out of darkness there came light.^[2] Translation added by editor. –ANV
꙳ ꙳ ꙳	꙳ ꙳ ꙳
אֲנוֹבֵב וְשִׂיחִי אֶשְׁפְּכָה בְּעַד עֲנֻגָּה וְרַכָּה בְּשַׁבָּת וְרֹאשׁ חֹֽדֶשׁ וַחֲנֻכָּה	I will speak and pour out my speech, In support of the gentle and fragile one^[3] Israel On Shabbat, and Rosh Ḥodesh, and Ḥanukkah
בְּמוֹעֵצוֹת וּבַשָּׁלִישִׁים וּבִשְׂמָחוֹת מְשֻׁלָּשִׁים הִנְחִיל לַקְּדוֹשִׁים	With the triple wisdom^[4] Torah, Nevi’im, Ketuvim; from Mishlei 22:20 And with the three celebrations^[5] Shabbat, Rosh Ḥodesh, Ḥanukkah That He gave to the holy ones^[6] Israel
גִּיל יוֹם מְנוּחָה וְיָרֵֽחַ וְשִׂמְחָה לְגוֹחִי הַלֵּל אַפְצִֽיחָה	With the happiness of the day of rest^[7] Shabbat And with the moon^[8] Rosh Ḥodesh and celebration^[9] Ḥanukkah I will exclaim praise for He who took me out^[10] of Egypt, or of the womb
פזמון: אֲמַלֵּל בְּדָת מְשִׁיבַת לְנוֹצְרִי כְּבָבַת מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת קָדוֹשׁ	refrain: I will speak from the renewing law^[11] the Torah To He who guards me like the pupil^[12] of his eye A psalm and song for the Shabbat day^[13] Psalms 92:1 O Holy One!
דֻּבׇּֽקוּ כְּאַחַת שְׁלָשְׁתָּם חֲנֻכָּה וָחֹֽדֶשׁ וְנַֽחַת שׁוֹמְרֵיהֶם יֻחְשָֽׁכוּ מִשַּֽׁחַת	They are attached like one The three of them; Ḥanukkah, the [new] month,^[14] Rosh Ḥodesh and [the day of] pleasure^[15] Shabbat Those who observe them will be protected from the Pit^[16] of Gehinnom
הַמְּשַׁמְּרִים יוֹם עֲנֻגָּה יֻצׇּֽלוּ מִדְּאָגָה וּבְכָל שַׁבָּת לְהִתְעַנְּגָה	Those who observe the gentle day^[17] of Shabbat Will be saved from worry And will relax on every Shabbat
וּמְחַשְּׁבֵי חֶשְׁבּוֹן כׇּל חֹֽדֶשׁ פְּדוּתָם פִּתְאוֹם תְּחַדֵּשׁ כְּתִקּוּן מִקְדַּשׁ קֹֽדֶשׁ	And those who calculate the months^[18] Israel Their redemption will be suddenly renewed As the Holy Temple was founded
פזמון: וְאַתָּה אֲשֶׁר בִּצְדָקָה נִקְדָּשׁ יְשׁוּעָה לְעַמְּךָ תְחֻדׇּשׁ מִזְמוֹר שִֽׁירוּ לַיְיָ שִׁיר חָדָשׁ קָדוֹשׁ	refrain: And You, who is sanctified with justice Renew salvation for Your nation A psalm; sing a new song to Hashem^[19] Psalms 98:1 O Holy One!
זְכוֹר עַם בְּךְ חוֹסִים וְהַצִּילֵם מִיַּד שׁוֹסִים בַּעֲשׂוֹתְךָ בַּזְּמַן הַזֶּה נִסִּים	Remember the nation who depend on you And rescue them from the hands of despoilers When you do miracles, in these days
חֽוּסָה יְיָ עַל עַם הֲמוֹנַי וְהַפִּֽילָה אֵשׁ עַל מְעַנַּי כְּעַל יַד חַשְׁמוֹנַי	Have pity, O Hashem, on the multitudes of my nation Bring down fire on my tormentors As was done at the hand of the Hasmoneans^[20] In Dr. Wasserman’s commentary, he suggests that this phrase is actually representing Ḥashmonai as an individual. This is an idea appears in a number of medieval European Jewish sources, where Ḥashmonai is presented as a leader of the revolt alongside Mattathias. In my translation, I have prioritized the resonance of the text to a modern audience over precise accuracy to the presumed intent of the author, and so have translated it as referring to the Hasmoneans collectively.
טוּב דְּבָרְךָ תָקִים וְאַל נָשׁוּב רֵקִים בְּפַלְּלֵֽנוּ לְפָנֶֽיךָ נוֹאֲקִים	Uphold the goodness of Your ways And do not leave us to return empty When we pray before you, calling out
פזמון: וְנֶחָמוֹת אוֹתָֽנוּ תַזְבִּיד וּלְךָ מְלוּכָה נַזְבִּיד מִזְמוֹר שִׁיר חֲנֻכַּת הַבַּֽיִת לְדָוִד קָדוֹשׁ	refrain: And grant us consolations And we will build You a royal palace A psalm of David, a song for the dedication of the House^[21] Psalms 31:1 O Holy One!
יָהּ עוֹשֶׂה נִפְלָאוֹת נְהַדֶּרְךָ בְּמוֹרָאוֹת עַל פְּעָלְךָ עִמָּֽנוּ נִפְלָאוֹת	God who performs wonders We will praise You in awe For the wonders you perform for us
כּוֹתְבֵי עֲרוּכוֹת וּשְׁמוּרוֹת מְשַׁבְּחִים לְךְ שִׁירוֹת עַל עֲשׂוֹתְךָ גְּבוּרוֹת	The writers of the ordered and secured^[22] the Torah; from II Samuel 23:5 Praise you with songs For the great deeds You did
לוֹמְדֵי שַׁעֲשׁוּעוֹת מִתְחַנְּנִים בְּשַׁוְעוֹת וּמַזְכִּירִים אֶת הַתְּשׁוּעוֹת	The ones who study delights^[23] the Torah They call out in prayer And remember the salvations
פזמון: אֲמַלֵּל בְּדָת מְשִׁיבַת לְנוֹצְרִי כְּבָבַת מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת קָדוֹשׁ	refrain: I will speak from the renewing law^[24] the Torah To He who guards me like the pupil^[25] of his eye A psalm and song for the Shabbat day^[26] Psalms 92:1 O Holy One!
מְשַׁנְּנֵי חׇכְמוֹת עֵינֵיהֶם בִּימִין רוֹמֵמוֹת וּמְתַנִּים עֲשׂוֹת מִלְחָמוֹת	Those who learn wisdom^[27] Israel Their eyes are on [Your] exalted Right Hand They declare that they will go to war^[28] and be victorious
נֶגְדְּךָ עֵינֵֽינוּ סְכוֹת צַעֲקָתֵֽנוּ כִּי כָל טוּב עָשִֽׂיתָ עִמָּֽנוּ	Our eyes are to You To hear our cries For you have done with us only good
סַגֵּף כׇּל שׂוֹנְאֵֽינוּ וְהַכְחֵד כׇּל מְעַנֵּֽנוּ וַעֲשֵׂה לָֽנוּ כַּאֲשֶׁר עָשִֽׂיתָ לַאֲבוֹתֵֽינוּ	Afflict all those who hate us And destroy all those who torment us And do for us like You did for our ancestors
פזמון: וְאַתָּה אֲשֶׁר בִּצְדָקָה נִקְדָּשׁ יְשׁוּעָה לְעַמְּךָ תְחֻדׇּשׁ מִזְמוֹר שִֽׁירוּ לַיְיָ שִׁיר חָדָשׁ קָדוֹשׁ	refrain: And You, who is sanctified with justice Renew salvation for Your nation A psalm; sing a new song to Hashem^[29] Psalms 98:1 O Holy One!
עֱנוּתֵֽנוּ אַל תִּבְזֶה מִמָּרוֹם אוֹתָֽנוּ תֶחֶזֶה כְּבַֽטְתָּ בַּזְּמַן הַזֶּה	Do not reject our suffering Observe us from above As you said [you would do] at this time
פּוֹדֶה תָּחִישׁ יְשׁוּעָה וּבְךָ נִשְׁתַּעְשְׁעָה בְּאַבֶּדְךָ מַלְכוּת יָוָן הָרְשָׁעָה	O Redeemer, bring salvation And we will delight in you Like when you destroyed the wicked kingdom of Greece
צְפֶה צִדְקוֹתֵֽינוּ וּסְכוֹת נַאֲקוֹתֵֽינוּ וְהוֹשִׁיעֵֽנוּ בְּעֵת צָרָתֵֽנוּ	View our righteousness And hear our pained exclamations And save us in our time of trouble
פזמון: וְנֶחָמוֹת אוֹתָֽנוּ תַזְבִּיד וּלְךָ מְלוּכָה נַזְבִּיד מִזְמוֹר שִׁיר חֲנֻכַּת הַבַּֽיִת לְדָוִד קָדוֹשׁ	refrain: And grant us consolations And we will build You a royal palace A psalm of David, a song for the dedication of the House^[30] Psalms 31:1 O Holy One!
קָדוֹשׁ רַֽבְתָּ רִיבָם וְשָׁכַֽנְתָּ בְקִרְבָּם וְנִחַֽמְתָּ אֶת לִבָּם	O Holy One, you fought their fights And You dwelt in their midst^[31] in the rededicated Temple And You comforted their hearts
רִחַֽמְתָּ הֲמוֹנָם הַמְיַחֲדִים בְּעִנְיָנָם וְדַֽנְתָּ אֶת דִּינָם	You had mercy on their multitudes Who exclaimed Your oneness And You judged their cause
שָׁמַֽעְתָּ שַׁוְעָתָם חָמַֽלְתָּ עַל עֲדָתָם וְנָקַֽמְתָּ אֶת נִקְמָתָם	You heard their cries You had pity on their congregation And You avenged their vengeance
פזמון: תּוֹפִֽיעַ לְשַׁמֵּֽחַ עַמְּךָ וּלְכוֹנֵן בֵּית אוּלָמְּךָ וּנְפָאֶרְךָ וּנְרוֹמֶמְךָ קָדוֹשׁ	refrain: Appear, to make Your nation rejoice And to establish the House of Your Hall^[32] the Temple And we will praise you and exalt you O Holy One!
꙳ ꙳ ꙳	꙳ ꙳ ꙳
הַכֹּל יוֹדוּךָ וְהַכֹּל יְשַׁבְּחוּךָ וְהַכֹּל יֹאמְרוּ אֵין קָדוֹשׁ כַּיְְיָ…	All thank you, all praise you, all declare: There is none holy like Hashem…^[33] Translation added by editor. –ANV

This yotser for Shabbat Rosh Ḥodesh Ḥanukkah is found in two manuscripts: MS. Canonici Or. 49A/2, fol. 10r (Oxford Bodleian 1083): a Maḥzor according to the Romaniote rite (Ḥanukah-Tishah be-Av) (ff. 7r-182v). The text is also found in a manuscript at the Montefiore Library (London, England) Ms. 220 (F 5190) (on page 9).

Source(s)

Bodleian-Library-MS-Canonici-Or-49A_27-28 (fol. 10r)

Bodleian-Library-MS-Canonici-Or-49A_27-28 (fol. 10v)

Notes

Notes
1	Translation added by editor. –ANV
2	Translation added by editor. –ANV
3	Israel
4	Torah, Nevi’im, Ketuvim; from Mishlei 22:20
5	Shabbat, Rosh Ḥodesh, Ḥanukkah
6	Israel
7	Shabbat
8	Rosh Ḥodesh
9	Ḥanukkah
10	of Egypt, or of the womb
11	the Torah
12	of his eye
13	Psalms 92:1
14	Rosh Ḥodesh
15	Shabbat
16	of Gehinnom
17	of Shabbat
18	Israel
19	Psalms 98:1
20	In Dr. Wasserman’s commentary, he suggests that this phrase is actually representing Ḥashmonai as an individual. This is an idea appears in a number of medieval European Jewish sources, where Ḥashmonai is presented as a leader of the revolt alongside Mattathias. In my translation, I have prioritized the resonance of the text to a modern audience over precise accuracy to the presumed intent of the author, and so have translated it as referring to the Hasmoneans collectively.
21	Psalms 31:1
22	the Torah; from II Samuel 23:5
23	the Torah
24	the Torah
25	of his eye
26	Psalms 92:1
27	Israel
28	and be victorious
29	Psalms 98:1
30	Psalms 31:1
31	in the rededicated Temple
32	the Temple
33	Translation added by editor. –ANV

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)

💬 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!

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.” All divine referents (pronouns, epithets, names) are rendered in unicase.

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