tagged: four special parashot • the Open Siddur Project ✍ פְּרוֺיֶקְט הַסִּדּוּר הַפָּתוּחַ

💬 Haftarah Reading for Shabbat Sh’qalim (2 Kings 11:17-12:17): Chantable English translation with trōp, by Len Fellman

the Mesorah (TaNaKh) — Fri, 21 Feb 2020 04:20:09 +0000

DOWNLOAD:

PDF | ODT (sans Hebrew)
PDF | ODT (with Hebrew)

This is an English translation of the Haftarah reading for Shabbat Sh’qalim (2 Kings 11:17-12:17), transtropilated. (Transtropilation is the term coined by Len Fellman to describe the process of translating from cantillated Hebrew, as closely as possible, “word for word and trōp for trōp”, with the main purpose being to aid a person with minimal Hebrew training in following the Hebrew leyning word for word.) This translation is based on the following translations: Aryeh Kaplan’s The Living Torah (also my source for proper names & transliterations), Richard Elliott Friedman’s The Bible With Sources Revealed, Everett Fox’s The Five Books of Moses, The Stone Edition Tanach, The JPS Tanakh (Hebrew-English 2nd Ed. 2000) along with Orlinsky’s Notes on the New Translation of the Torah, The Jerusalem Bible (1966, also my source for topic headings), The New King James Bible; occasionally, esp. for Haftarot: The Torah—A Modern Commentary by Plaut et al; for Megillot, I also use H.L. Ginsberg’s The Five Megillot and Jonah.

Source

💬 Haftarah Reading for Shabbat haḤodesh (Ezekiel 45:16-46:18): Chantable English translation with trōp, by Len Fellman

the Mesorah (TaNaKh) — Fri, 21 Feb 2020 05:58:18 +0000

DOWNLOAD:

PDF | ODT (sans Hebrew)
PDF | ODT (with Hebrew)

This is an English translation of the Haftarah reading for Shabbat haḤodesh (Ezekiel 45:16-46:18), transtropilated. (Transtropilation is the term coined by Len Fellman to describe the process of translating from cantillated Hebrew, as closely as possible, “word for word and trōp for trōp”, with the main purpose being to aid a person with minimal Hebrew training in following the Hebrew leyning word for word.) This translation is based on the following translations: Aryeh Kaplan’s The Living Torah (also my source for proper names & transliterations), Richard Elliott Friedman’s The Bible With Sources Revealed, Everett Fox’s The Five Books of Moses, The Stone Edition Tanach, The JPS Tanakh (Hebrew-English 2nd Ed. 2000) along with Orlinsky’s Notes on the New Translation of the Torah, The Jerusalem Bible (1966, also my source for topic headings), The New King James Bible; occasionally, esp. for Haftarot: The Torah—A Modern Commentary by Plaut et al; for Megillot, I also use H.L. Ginsberg’s The Five Megillot and Jonah.

Source

Recording

https://archive.org/download/shabbat-hahodesh-haftarah-reading-with-english-transtropilation-audio-len-fellman-2019/Shabbat%20haHodesh%20Haftarah%20reading%20%28Ezekiel%2045v16-46v18%29%20in%20English%20transtropilation%20%28Len%20Fellman%202019%29.mp3

💬 Haftarah Reading for Shabbat Parah (Ezekiel 36:16-38): Chantable English translation with trōp, by Len Fellman

the Mesorah (TaNaKh) — Fri, 21 Feb 2020 05:43:39 +0000

DOWNLOAD:

PDF | ODT (sans Hebrew)
PDF | ODT (with Hebrew)

This is an English translation of the Haftarah reading for Shabbat Parah (Ezekiel 36:16-38), transtropilated. (Transtropilation is the term coined by Len Fellman to describe the process of translating from cantillated Hebrew, as closely as possible, “word for word and trōp for trōp”, with the main purpose being to aid a person with minimal Hebrew training in following the Hebrew leyning word for word.) This translation is based on the following translations: Aryeh Kaplan’s The Living Torah (also my source for proper names & transliterations), Richard Elliott Friedman’s The Bible With Sources Revealed, Everett Fox’s The Five Books of Moses, The Stone Edition Tanach, The JPS Tanakh (Hebrew-English 2nd Ed. 2000) along with Orlinsky’s Notes on the New Translation of the Torah, The Jerusalem Bible (1966, also my source for topic headings), The New King James Bible; occasionally, esp. for Haftarot: The Torah—A Modern Commentary by Plaut et al; for Megillot, I also use H.L. Ginsberg’s The Five Megillot and Jonah.

Source

💬 Haftarah Reading for Shabbat Zakhor (1 Samuel 15:1-34): Chantable English translation with trōp, by Len Fellman

the Mesorah (TaNaKh) — Fri, 21 Feb 2020 04:58:50 +0000

DOWNLOAD:
PDF | ODT (sans Hebrew)
PDF | ODT (with Hebrew)

This is an English translation of the Haftarah reading for Shabbat Zakhor (1 Samuel 15:1-34), transtropilated. (Transtropilation is the term coined by Len Fellman to describe the process of translating from cantillated Hebrew, as closely as possible, “word for word and trōp for trōp”, with the main purpose being to aid a person with minimal Hebrew training in following the Hebrew leyning word for word.) This translation is based on the following translations: Aryeh Kaplan’s The Living Torah (also my source for proper names & transliterations), Richard Elliott Friedman’s The Bible With Sources Revealed, Everett Fox’s The Five Books of Moses, The Stone Edition Tanach, The JPS Tanakh (Hebrew-English 2nd Ed. 2000) along with Orlinsky’s Notes on the New Translation of the Torah, The Jerusalem Bible (1966, also my source for topic headings), The New King James Bible; occasionally, esp. for Haftarot: The Torah—A Modern Commentary by Plaut et al; for Megillot, I also use H.L. Ginsberg’s The Five Megillot and Jonah.

Source

Recording

https://archive.org/download/shabbat-zakhor-haftarah-reading-with-english-transtropilation-audio-len-fellman-2019/Shabbat%20Zakhor%20Haftarah%20reading%20%281%20Samuel%2015v1-34%29%20in%20English%20transtropilation%20%28Len%20Fellman%202019%29.mp3

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

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

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

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

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

Notes

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

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

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

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

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

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

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

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

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

Notes

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

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

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

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

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

Notes

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

קרובות למוסף שבת החודש | Ḳerovot for Musaf Shabbat haḤodesh by Elazar ben Qallir

Isaac Gantwerk Mayer (transcription & naqdanut) — Sun, 15 Mar 2026 02:20:33 +0000

The poetic genre known as ḳerovot, brief poems woven throughout the repetition of the weekday Amidah, is nowadays most closely associated with Elazar haḲalir’s Purim “Ḳrovetz“, a majestically interwoven piece of piyyut if ever there was one. This is the traditional Ashkenazi qerovot added to the Musaf repetition for Shabbat HaḤodesh, alongside a gender-neutral translation first made in 2022 but being posted here now.

Source (Hebrew)	Translation (English)
בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ׃ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב׃ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא אֵל עֶלְיוֹן׃ גּוֹמֵל חֲסָדִים טוֹבִים וְקוֹנֵה הַכֹּל וְזוֹכֵר חַסְדֵי אָבוֹת וּמֵבִיא גוֹאֵל לִבְנֵי בְנֵיהֶם לְמַֽעַן שְׁמוֹ בְּאַהֲבָה׃ מֶֽלֶךְ עוֹזֵר וּמוֹשִֽׁיעַ וּמָגֵן׃	Blessed are You, o Cause, our God and God of our ancestors. God of Abraham, God of Isaac, and God of Jacob. The Deity, great and mighty and awesome; the almighty Deity, who well repays kindness, and possesses all, and remembers the kindnesses of ancestors and sends a redeemer to their descendants for Their Name’s sake, in love. Sovereign, Help and Rescue and Shield —
רִאשׁ֥וֹן אִמַּֽצְתָּ לְפֶֽרַח שׁוֹשַׁנִּים אָמוּץ לְעוֹרֵר מֵרֶֽדֶם יְשֵׁנִים בְּזׇכְרְךָ בְּרִית רִאשֹׁנִים בִּצְפוֹן חֲדָשִׁים גַּם יְשֵׁנִים גַּלּוֹתוֹ בְּדַת שִׁנּוּנִים גָּזַר רֹאשׁ לְאַרְבָּעָה רָאשֵׁי שָׁנִים׃	The First^[1] The entire poem is based on Isaiah 41:27 — “First to Ẓíōn, behold here they are! And to Jerusalem, a herald I send.” The word “first” here is recontextualized to refer to Nisan, the first month. You established for the lily-blossom^[2] A poetic synonym for Israel. Appointed to awaken the sleeping from their slumber. In Your memory of the covenant with the first ones^[3] Namely, the Patriarchs. Gazing upon the new as well as the old^[4] According to the commentators, referring to both the Oral and Written law. Revealed in the explicit law, Established as the first of the four new years.
לְאַרְבָּעָה רָאשֵׁי שָׁנִים בַּמַּחֲזֶה בֵּאַֽרְתָּ זֶה מִזֶּה לַחוֹזֶה כַּאֲשֶׁר שָׁמַֽעְנוּ כֵּן עוֹד נֶחֱזֶה גּוֹנֲנֵֽנוּ בְּמָגֵן בַּחֹֽדֶשׁ הַזֶּה׃	Four new years in a vision You explained directly to the Seer.^[5] Namely, Moses. As we heard, so may we yet see! Shield us with a shield in this month!
בָּרוּךְ אַתָּה יְהֹוָה מָגֵן אַבְרָהָם׃	Blessed are You, o Cause, shield of Abraham.
אַתָּה גִּבּוֹר לְעוֹלָם אֲדֹנָי מְחַיֵּה מֵתִים אַתָּה רַב לְהוֹשִֽׁיעַ׃ מַשִּׁיב הָרֽוּחַ וּמוֹרִיד הַגָּֽשֶׁם׃ מְכַלְכֵּל חַיִּים בְּחֶֽסֶד מְחַיֵּה מֵתִים בְּרַחֲמִים רַבִּים׃ סוֹמֵךְ נוֹפְלִים וְרוֹפֵא חוֹלִים וּמַתִּיר אֲסוּרִים וּמְקַיֵּם אֱמוּנָתוֹ לִישֵׁנֵי עָפָר׃ מִי כָמֽוֹךָ בַּֽעַל גְּבוּרוֹת וּמִי דוֹמֶה לָּךְ׃ מֶֽלֶךְ מֵמִית וּמְחַיֶּה וּמַצְמִֽיחַ יְשׁוּעָה׃ וְנֶאֱמָן אַתָּה לְהַחֲיוֹת מֵתִים —	You are mighty forever, Master, You bring life to the dead, greatly saving. You turn the wind and send down the rain. You provide for life in kindness, reviving the dead in great mercy, lift the fallen, heal the sick, free the bound, and keep faith with sleepers in the dust. Who is like You, Master of Powerful Acts, and who can be compared to You? Sovereign, who brings death and life and causes salvation to sprout. And trusted are You to revive the dead —
לְצִיּ֖וֹן דְּרוֹר חַֽשְׁתָּ בּוֹ קְפוֹת דְּבַר אוֹר יְקָרוֹת לִקְפוֹת הַחֹֽדֶשׁ אֲשֶׁר יְשׁוּעוֹת בּוֹ מַקִּיפוֹת הַחוֹסִים בּוֹ מַתְקִיפוֹת וּמֶֽנוּ מַתְחִילוֹת וְתוֹקְפוֹת וּוְעַד רֹאשׁ לְאַרְבַּע תְּקוּפוֹת׃	To Ẓíōn You rushed freedom’s appearance, Speaking glorious light to be revealed. In this month in which rescues happen,^[6] Nisan. Those who trust in Them will be empowered, And from it begin to increase power, as appointed as the first of the four seasons.
אַרְבַּע תְּקוּפוֹת בַּשָּׁנָה תְּחַדֵּשׁ אוֹרָם כְּבָרִאשֹׁנָה כַּאֲשֶׁר שָׁמַֽעְנוּ כֵּן עוֹד חִישׁ נָא הַחֲיֵֽנוּ בְגֶֽשֶׁם בָּרִאשׁוֹן לְחׇדְשֵׁי הַשָּׁנָה׃	Four seasons in the year — Renew their light as of old. Just as we heard, so too help us please! Enliven us with rain in this first of the year’s months!
בָּרוּךְ אַתָּה יְהֹוָה מְחַיֵּה הַמֵתִים׃	Blessed are You, o Cause, who revives the dead.
נַעֲרִיצְךָ וְנַקְדִּישְׁךָ כְּסוֹד שִֽׂיחַ שַׂרְפֵי קֹֽדֶשׁ הַמַּקְדִּישִׁים שִׁמְךָ בַּקֹֽדֶשׁ כַּכָּתוּב עַל יַד נְבִיאֶֽךָ וְקָרָ֨א זֶ֤ה אֶל־זֶה֙ וְאָמַ֔ר קָד֧וֹשׁ ׀ קָד֛וֹשׁ קָד֖וֹשׁ יהו֣ה צְבָא֑וֹת מְלֹ֥א כׇל־הָאָ֖רֶץ כְּבוֹדֽוֹ׃	We sanctify and revere You, like the secret conversations of the holy seraphim who sanctify Your name in holiness, as it is written by Your prophet, And they called one to another and said, Holy, holy, holy is the Cause of Multitudes, the whole earth is full of Their glory!
כְּבוֹדֽוֹ מָלֵא עוֹלָם מְשָׁרְתָיו שׁוֹאֲלִים זֶה לָזֶה אַיֵּה מְקוֹם כְּבוֹדוֹ לְעֻמָּתָם בָּר֥וּךְ יֹאמֵֽרוּ בָּר֥וּךְ כְּבוֹד־יְהֹוָ֖ה מִמְּקוֹמֽוֹ׃	Their glory fills the world, Their attendants ask one to another, Where is the place of Their glory? And to each they answer, Blessed: Blessed be the glory of the Cause from its place!
מִמְּקוֹמֽוֹ הוּא יִפֶן בְּרַחֲמִים וְיָחוֹן עַם הַמְיַחֲדִים שְׁמוֹ עֶֽרֶב וָבֽוֹקֶר בְּכׇל־יוֹם תָּמִיד פַּעֲמַֽיִם בְּאַהֲבָה שְׁמַ֖ע אוֹמְרִים׃ שְׁמַ֖ע יִשְׂרָאֵ֑ל יהו֥ה אֱלֹהֵ֖ינוּ יהו֥ה ׀ אֶחָֽד׃	From its place They will turn to us in compassion, and grace the people who unify Their Name, evening and morning every day, always, twice a day saying Listen: Listen, Israel! The Cause is your God, the Cause is One!
אֶחָֽד הוּא אֱלֹהֵֽינוּ הוּא אָבִֽינוּ הוּא מַלְכֵּֽנוּ הוּא מוֹשִׁיעֵֽנוּ וְהוּא יַשְׁמִיעֵֽנוּ בְּרַחֲמָיו שֵׁנִית לְעֵינֵי כׇּל־חַי לִהְי֥וֹת לָכֶ֖ם לֵאלֹהִ֑ים אֲנִ֖י יהו֥ה אֱלֹהֵיכֶֽם׃	One is our God, our Parent, our Sovereign, our Rescuer, who will rescue us in compassion again before all life, to be to you a God — I am the Cause your God.
וּבְדִבְרֵי קׇדְשְׁךָ כָּתוּב לֵאמֹר: יִמְלֹ֤ךְ יהו֨ה ׀ לְעוֹלָ֗ם אֱלֹהַ֣יִךְ צִ֭יּוֹן לְדֹ֥ר וָדֹ֗ר הַֽלְלוּ־יָֽהּ׃	And in Your holy writings it is written, saying: The Cause will reign forever; Your God, o Ẓíōn, is from generation to generation; praise the SOURCE!
לְדֹ֥ר וָדֹ֗ר נַגִּיד גׇּדְלֶֽךָ וּלְנֵֽצַח נְצָחִים קְדֻשָּׁתְךָ נַקְדִּישׁ וְשִׁבְחֲךָ אֱלֹהֽינוּ מִפִּֽינוּ לֹא יָמוּשׁ לְעוֹלָם וָעֶד כִּי אֵל מֶֽלֶךְ גָּדוֹל וְקָדוֹשׁ אָֽתָּה —	From generation to generation We will tell of Your glory, and in this and all eternities we will sanctify Your holiness, and Your praises, o God, will never depart from our mouths, for a God, Sovereign, great and holy are You —
הִנֵּ֣ה זֶה בָּא לִפְרָקִים זָמוּן לִגְאוֹל רְצוּצֵי אֲרָקִים חֹֽדֶשׁ אֲשֶׁר רְבִיבִים בּוֹ מְרִיקִים חַשְׁרַת מַֽיִם לְמַלְּאֹת רֵיקִים טִיעוֹת לְרַוּוֹת וִירָקִים טְלָאִים בּוֹ לְהָקִים בְּאַרְבָּעָה פְרָקִים׃	Indeed he^[7] The Messiah will come in his eras Timed to redeem the oppressed of the realms. The month of showers pouring down, Overflowing water filling the empty, Sprouts and herbs quenching, Raising lambs for the four eras.
אַרְבָּעָה פְרָקִים כְּבַמַּחֲזֶה בֵּאַֽרְתָּ זֶה מִזֶּה לַחוֹזֶה כַּאֲשֶׁר שָׁמַֽעְנוּ כֵּן עוֹד נֶחֱזֶה וְנַקְדִּישְׁךָ קָדוֹשׁ בַּחֹֽדֶשׁ הַזֶּה׃	Four eras as in the vision You explained directly to the Seer. As we heard, so may we yet see! And let us sanctify You as holy in this month.
בָּרוּךְ אַתָּה יְהֹוָה הָאֵל הַקָּדוֹשׁ׃	Blessed are You, o Cause, the holy Deity.
ללא בראש חודש ניסן:	Not on Rosh Ḥodesh Nisan:
תִּ֯כַּֽנְתָּ שַׁ֯בָּת רָ֯צִיתָ קׇ֯רְבְּנוֹתֶֽיהָ צִ֯וִּֽיתָ פֵּ֯רוּשֶֽׁיהָ עִ֯ם סִ֯דּוּרֵי נְ֯סָכֶֽיהָ מְ֯עַנְּגֶֽיהָ לְ֯עוֹלָם כָּ֯בוֹד יִ֯נְחָֽלוּ ט֯וֹעֲמֶֽיהָ חַ֯יִּים זָֽ֯כוּ וְ֯גַם הָ֯אוֹהֲבִים דְּ֯בָרֶֽיהָ גְּ֯דֻלָּה בָ֯חָֽרוּ אָ֯ז מִ֯סִּינַי נִ֯צְטַֽוּוּ וַתְּצַ֯וֵּֽנוּ יְהֹוָה אֱלֹהֵֽינוּ לְהַקְרִיב בָּהּ קׇרְבַּן מוּסַף֯ שַׁבָּת כָּ֯רָאוּי׃	You established Sabbath and desired its sacrifices, commanding its elaboration with the order of libations. Its enjoyers will forever inherit glory, its savorers have merited life, and also those who love its words have chosen greatness. As from Sinai it was commanded, and You commanded us, Cause our God, to offer upon it the addition sacrifice of Sabbath as seen.
יְהִי רָצוֹן מִלְּפָנֶֽיךָ יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ שֶׁתַּעֲלֵֽנוּ בְשִׂמְחָה לְאַרְצֵֽנוּ וְתִטָּעֵֽנוּ בִּגְבוּלֵֽנוּ וְשָׁם נַעֲשֶׂה לְפָנֶֽיךָ אֶת־קׇרְבְּנוֹת חוֹבוֹתֵֽינוּ תְּמִידִים כְּסִדְרָם וּמוּסָפִים כְּהִלְכָתָם׃	May it be willed before You, Cause our God and God of our ancestors, that You return in joy to our land and plant us in our borders, and there we will perform before You our mandated sacrifices, the daily ones by their order, and the additional ones by their laws.
וְאֶת מוּסַף יוֹם הַשַּׁבָּת הַזֶּה נַעֲשֶׂה וְנַקְרִיב לְפָנֶֽיךָ בְּאַהֲבָה כְּמִצְוַת רְצוֹנֶֽךָ כְּמוֹ שֶׁכָּתַֽבְתָּ עָלֵֽינוּ בְּתוֹרָתֶֽךָ עַל יְדֵי מֹשֶׁה עַבְדֶּֽךָ מִפִּי כְבוֹדֶֽךָ כָּאָמוּר׃ וּבְיוֹם֙ הַשַּׁבָּ֔ת שְׁנֵֽי־כְבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה תְּמִימִ֑ם וּשְׁנֵ֣י עֶשְׂרֹנִ֗ים סֹ֧לֶת מִנְחָ֛ה בְּלוּלָ֥ה בַשֶּׁ֖מֶן וְנִסְכּֽוֹ׃ עֹלַ֥ת שַׁבַּ֖ת בְּשַׁבַּתּ֑וֹ עַל־עֹלַ֥ת הַתָּמִ֖יד וְנִסְכָּֽהּ׃	And the addition for this Sabbath day we will perform and sacrifice before You in love, per the commandment of Your desire, as You wrote for us in Your Teaching, by the hand of Moses Your servant from Your glorious Mouth, as said: And on the Sabbath day, two pure year-old lambs, and two-tenths of an ephah of semolina as a grain-offering mixed with oil and its libation. The whole-offering of Sabbath on its Sabbath, with the daily offering and its libation.
בראש חודש ניסן:	On Rosh Ḥodesh Nisan:
אַתָּה יָצַֽרְתָּ עוֹלָמְךָ מִקֶּֽדֶם כִּלִּֽיתָ מְלַאכְתְּךָ בַּיּוֹם הַשְּׁבִיעִי אָהַֽבְתָּ אוֹתָֽנוּ וְרָצִֽיתָ בָּנוּ וְרוֹמַמְתָּֽנוּ מִכׇּל־הַלְּשׁוֹנוֹת וְקִדַּשְׁתָּֽנוּ בְּמִצְווֹתֶֽיךָ וְקֵרַבְתָּֽנוּ מַלְכֵּֽנוּ לַעֲבוֹדָתֶֽךָ וְשִׁמְךָ הַגָּדוֹל וְהַקָּדוֹשׁ עָלֵֽינוּ קָרָֽאתָ׃	You made Your world of old, You finished Your work on the seventh day, You loved us and desired us and exalted us from all the tongues and sanctified us with Your commandments and brought us close, our Sovereign, to Your labor, and Your great and holy name You called over us.
וַתִּתֶּן לָנוּ יהוה אֱלֹהֵֽינוּ בְּאַהֲבָה שַׁבָּתוֹת לִמְנוּחָה וְרָאשֵׁי חֳדָשִׁים לְכַפָּרָה וּלְפִי שֶׁחָטָֽאנוּ לְפָנֶֽיךָ אֲנַֽחְנוּ וַאֲבוֹתֵֽינוּ חׇרְבָה עִירֵֽנוּ וְשָׁמֵם בֵּית מִקְדָּשֵֽׁנוּ וְגָלָה יְקָרֵֽנוּ וְנֻטַּל כָּבוֹד מִבֵּית חַיֵּֽינוּ וְאֵין אֲנַֽחְנוּ יְכוֹלִים לַעֲשׂוֹת חוֹבוֹתֵֽינוּ בְּבֵית בְּחִירָתֶֽךָ בַּבַּֽיִת הַגָּדוֹל וְהַקָּדוֹשׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו מִפְּנֵי הַיָּד שֶׁנִּשְׁתַּלְּחָה בְמִקְדָּשֶֽׁךָ׃	And You gave us, Cause our God, in love, Sabbaths of rest, and new moons for repentance, but since we and our ancestors sinned before You our city was destroyed and our Holy Temple was made desolate, and our honor was uncovered and glory was stripped from the house of our lives, and we cannot do our mandates in Your chosen house, in the great and holy House upon which Your name was called, on account of the hand that was sent out against Your Temple.
יְהִי רָצוֹן מִלְּפָנֶיךָ יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ שֶׁתַּעֲלֵֽנוּ בְשִׂמְחָה לְאַרְצֵֽנוּ וְתִטָּעֵֽנוּ בִּגְבוּלֵֽנוּ וְשָׁם נַעֲשֶׂה לְפָנֶיךָ אֶת־קׇרְבְּנוֹת חוֹבוֹתֵֽינוּ תְּמִידִים כְּסִדְרָם וּמוּסָפִים כְּהִלְכָתָם׃	May it be willed before You, Cause our God and God of our ancestors, that You return in joy to our land and plant us in our borders, and there we will perform before You our mandated sacrifices, the daily ones by their order, and the additional ones by their laws.
וְאֶת־מוּסְפֵי יוֹם הַשַּׁבָּת הַזֶּה וְיוֹם רֹאשׁ הַחֹֽדֶשׁ הַזֶּה נַעֲשֶׂה וְנַקְרִיב לְפָנֶֽיךָ בְּאַהֲבָה כְּמִצְוַת רְצוֹנֶֽךָ כְּמוֹ שֶׁכָּתַֽבְתָּ עָלֵֽינוּ בְּתוֹרָתֶֽךָ עַל יְדֵי מֹשֶׁה עַבְדֶּֽךָ מִפִּי כְבוֹדֶֽךָ כָּאָמוּר׃ וּבְיוֹם֙ הַשַּׁבָּ֔ת שְׁנֵֽי־כְבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה תְּמִימִ֑ם וּשְׁנֵ֣י עֶשְׂרֹנִ֗ים סֹ֧לֶת מִנְחָ֛ה בְּלוּלָ֥ה בַשֶּׁ֖מֶן וְנִסְכּֽוֹ׃ עֹלַ֥ת שַׁבַּ֖ת בְּשַׁבַּתּ֑וֹ עַל־עֹלַ֥ת הַתָּמִ֖יד וְנִסְכָּֽהּ׃	And the additions for this Sabbath day and this new moon day we will perform and sacrifice before You in love, per the commandment of Your desire, as You wrote for us in Your Teaching, by the hand of Moses Your servant from Your glorious Mouth, as said: And on the Sabbath day, two pure year-old lambs, and two-tenths of an epha of semolina as a grain-offering mixed with oil and its libation. The whole-offering of Sabbath on its Sabbath, with the daily offering and its libation.
וּבְרָאשֵׁי֙ חׇדְשֵׁיכֶ֔ם תַּקְרִ֥יבוּ עֹלָ֖ה לַיהֹוָ֑ה פָּרִ֨ים בְּנֵֽי־בָקָ֤ר שְׁנַ֙יִם֙ וְאַ֣יִל אֶחָ֔ד כְּבָשִׂ֧ים בְּנֵי־שָׁנָ֛ה שִׁבְעָ֖ה תְּמִימִֽם׃ וּמִנְחָתָם וְנִסְכֵּיהֶם כִּמְדֻבָּר שְׁלשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאָֽיִל וְעִשָּׂרוֹן לַכֶּֽבֶש וְיַֽיִן כְּנִסְכּו וְשָׂעִיר לְכַפֵּר וּשְׁנֵי תְמִידִים כְּהִלְכָתָם׃	And at the beginnings of your months you will sacrifice a whole-offering to the Cause, two bulls of the herd, one ram, seven pure year-old lambs. And their grain-offerings and libations as said: three-tenths of an ephah per bull, two-tenths per ram, one-tenth per sheep, and wine per its libations, and a goat for atonement, and the two daily offerings per their law.
יִשְׂמְחוּ בְמַלְכוּתְךָ שׁוֹמְרֵי שַׁבָּת וְקוֹרְאֵי עֹֽנֶג׃ עַם מְקַדְּשֵׁי שְׁבִיעִי כֻּלָּם יִשְׂבְּעוּ וְיִתְעַנְּגוּ מִטּוּבֶֽךָ וְהַשְׁבִיעִי רָצִֽיתָ בּוֹ וְקִדַּשְׁתּוֹ חֶמְדַת יָמִים אוֹתוֹ קָרָֽאתָ זֵֽכֶר לְמַעֲשֶׂה בְרֵאשִׁית׃	Those who guard the Sabbath and enjoy it will rejoice in Your sovereignty. The people that sanctifies the seventh day will all be sated and enjoy Your goodness, and the seventh You desired and sanctified, You called it the most pleasant of days, a remembrance of the matters of creation.
אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ רְצֵה בִמְנוּחָתֵֽנוּ׃ קַדְּשֵֽׁנוּ בְּמִצְווֹתֶֽיךָ וְתֵן חֶלְקֵֽנוּ בְּתוֹרָתֶֽךָ׃ שַׂבְּעֵֽנוּ מִטּוּבֶֽךָ וְשַׂמְחֵֽנוּ בִּישׁוּעָתֶֽךָ׃ וְטַהֵר לִבֵּֽנוּ לְעׇבְדְּךָ בֶּאֱמֶת וְהַנְחִילֵֽנוּ יְהֹוָה אֱלֹהֵֽינוּ בְּאַהֲבָה וּבְרָצוֹן שַׁבָּת קׇדְשֶֽׁךָ וְיָנוּחוּ בָהּ יִשְׂרָאֵל מְקַדְּשֵׁי שְׁמֶֽךָ׃	Our God and God of our ancestors, desire our rest. Sanctify us with Your commandments, and give us our portion in Your Teaching. Sate us with Your goodness, and let us rejoice in Your rescue. And purify our hearts to serve You in truth, and let us inherit, o Cause our God, in love and desire, your holy Sabbath, that Israel who sanctifies Your name may rest upon it —
הִנָּ֑ם יָמִים הַמְבֹרָכִים יוֹרֶה וּמַלְקוֹשׁ בְּאִבָּם פּוֹרְכִים כֹּֽחַ תֵּת בַּאֲבִיבִים רָבִּים כַּרְמֶל לְהַקְלִיא אָבִיב פֵּרוּכִים לְשַׁנֵּן מִפְעֲלוֹת מֵצִיץ מֵחֲרַכִּים לְפָנָיו קוֹרְאִים עִנְיַן אַרְבָּעָה עֲרָכִים׃	These are the blessed days! Early and late rain in its set time breaks out, Giving strength to the unripe grain, roasting the ripe ones to crunch. To drill in the deeds of the Gazer through the Windows,^[8] Referring to God, who looks from heaven. before Them we read the matter of the four portions.^[9] Referring to the four weeks up to Pesach with a special maftir — Sheqalim, Zakhor, Parah, and finally haḤodesh.
אַרְבָּעָה עֲרָכִים אֲשַׁנְנָה סְפוֹר מִסּוֹת פִּרְחֵי שׁוֹשַׁנָּה כַּאֲשֶׁר שָׁמַֽעְנוּ כֵּן עוֹד חִישׁ נָא עַנְּגֵֽנוּ בְּנֹֽפֶשׁ בָּרִאשׁוֹן לְחׇדְשֵׁי הַשָּׁנָה׃	Four portions let me drill in, Telling the trials of the rose-bloom.^[10] A poetic synonym for Israel. Just as we heard, so too help us please! Let us enjoy a breather in this first of the year’s months!
בָּרוּךְ אַתָּה יְהֹוָה מְקַדֵּשׁ הַשַּׁבָּת (בר׳׳ח: וְיִשְׂרָאֵל וְרָאשֵׁי חֳדָשִׁים)׃	Blessed are You, o Cause, who sanctifies the Sabbath (on Rosh Ḥodesh add: and Israel and new moons).
רְצֵה יְהֹוָה אֱלֹהֵֽינוּ בְּעַמְּךָ יִשְׂרָאֵל וּבִתְפִלָּתָם וְהָשֵׁב אֶת־הָעֲבוֹדָה לִדְבִיר בֵּיתֶֽךָ וְאִשֵּׁי יִשְׂרָאֵל וּתְפִלָּתָם בְּאַהֲבָה תְּקַבֵּל בְּרָצוֹן וּתְהִי לְרָצוֹן תָּמִיד עֲבוֹדַת יִשְׂרָאֵל עַמֶּֽךָ׃ וְתֶחֱזֶֽינָה עֵינֵֽינוּ בְּשׁוּבְךָ לְצִיּוֹן בְּרַחֲמִים —	Desire, Cause our God, your people Israel and its prayers, and return the service to the sanctum of Your House, and the fires of Israel and its prayers, in love receive in desire, and may the service of Israel your people always be desired. And may our eyes behold Your return to Ẓíōn in compassion —
וְלִירוּשָׁלִַ֖ם מוֹפַת הוּחַק בּוֹ כַּסוּת מֵעֵין כׇּל־חַי לְהִתְכַּסוֹת נְקָמוֹת אֲשֶׁר בְּלֵב מְכוּסוֹת נִתְכְּנוּ בְּמוֹעֵד זֶה הֱיוֹת טְכוּסוֹת שֶׂה לְבֵית אָבוֹת מְנוֹת בְּמִכְסוֹת סַבּוֹת עָלָיו עָסִים אַרְבַּע כּוֹסוֹת׃	And to Jerusalem are set this time’s miracles, hidden, from all life’s glare. The vengeance kept in the heart will in the end come in this month in full. One lamb per household will be given proportionally, assembled in the feast with four cups.^[11] The paschal offering, with the seder.
אַרְבַּע כּוֹסוֹת כְּבַמַּחֲזֶה בֵּאַֽרְתָּ זֶה מִזֶּה לַחוֹזֶה כַּאֲשֶׁר שָׁמַֽעְנוּ כֵּן עוֹד נֶחֱזֶה רְצֵנוּ כְשַׁי בַּחֹֽדֶשׁ הַזֶּה׃	Four cups as in the vision,^[12] The vision referred to in this stanza is the one told to Joseph in Genesis 40:11-13. You explained directly to the Seer. As we heard, so may we yet see! Accept us as an offering in this month.
בָּרוּךְ אַתָּה יְהֹוָה הַמַּחֲזִיר שְׁכִינָתוֹ לְצִיּוֹן׃	Blessed are You, Cause, who returns Their presence to Ẓíōn.
יחיד אומר: מוֹדִים אֲנַֽחְנוּ לָךְ שֶׁאַתָּה הוּא יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ אֱלֹהֵי כׇל־בָּשָׁר יוֹצְרֵֽנוּ יוֹצֵר בְּרֵאשִׁית׃ בְּרָכוֹת וְהוֹדָאוֹת לְשִׁמְךָ הַגָּדוֹל וְהַקָּדוֹשׁ עַל שֶׁהֶחֱיִיתָֽנוּ וְקִיַּמְתָּֽנוּ׃ כֵּן תְּחַיֵּֽנוּ וּתְקַיְּמֵֽנוּ וְתֶאֱסוֹף גָּלֻיּוֹתֵֽינוּ לְחַצְרוֹת קׇדְשֶֽׁךָ לִשְׁמֹר חֻקֶּֽיךָ וְלַעֲשׂוֹת רְצוֹנְךָ וּלְעׇבְדְךָ בְלֵבָֽב שָׁלֵם עַל שֶׁאֲנַֽחְנוּ מוֹדִים לָךְ׃ בָּרוּךְ אֵל הַהוֹדָאֽוֹת׃	An individual says: We are thankful for You, for You are the Cause our God and God of our ancestors, God of all flesh, our Maker, Maker of creation. Blessings and thanksgivings to Your Great and Holy Name, for You have given us life and held us up. So too may You give us life and hold us up and gather our exiled to Your holy courtyard to guard Your rules and do Your desire and serve You wholeheartedly, for which we thank You. Blessed is the God of thanksgiving.
ש״ץ אומר: מוֹדִים אֲנַֽחְנוּ לָךְ שָׁאַתָּה הוּא יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ לְעוֹלָם וָעֶד צוּר חַיֵּֽינוּ מָגֵן יִשְׁעֵֽנוּ אַתָּה הוּא לְדוֹר וָדוֹר׃ נוֹדֶה לְךָ וּנְסַפֵּר תְּהִלָּתֶֽךָ עַל חַיֵּינוּ הַמְּסוּרִים בְּיָדֶֽיךָ וְעַל נִשְׁמוֹתֵינוּ הַפְּקֻדּוֹת לָךְ וְעַל נִסֶּֽיךָ שֶׁבְּכׇל־יוֹם עִמָּֽנוּ וְעַל נִפְלְאוֹתֶֽיךָ וְטוֹבוֹתֶֽיךָ שֶׁבְּכׇל־עֵת עֶֽרֶב וָבֹֽקֶר וְצׇהֳרָֽיִם׃ הַטּוֹב כִּי לֹא כָלוּ רַחֲמֶֽיךָ וְהַמְרַחֵם כִּי לֹא תַֽמּוּ חֲסָדֶֽיךָ מֵעוֹלָם קִוִּֽינוּ לָךְ׃ וְעַל	the precentor continues: We are thankful for You, for You are the Cause our God and God of our ancestors forever and ever. Fortress of our lives, Shield of our salvation are You. In each generation we give thanks to You and recount Your praises for our lives are placed in Your hands, and for our souls entrusted to You, and for Your miracles that are with us each day, and for Your wonders that are every evening and morning and afternoon. O Good One, whose compassion never ceases, Compassionate One, whose mercy never ends, forever we trust in You. And for all that,
כֻּלָּם יִתְבָּרַךְ וְיִתְרוֹמַם שִׁמְךָ מַלְכֵּֽנוּ תָּמִיד לְעוֹלָם וָעֵד׃ וְכׇל־הַחַיִּים יוֹדֽוּךָ סֶּֽלָה וִיהַלְלוּ אֶת־שִׁמְךָ בֶּאֱמֶת הָאֵל יְשׁוּעָתֵֽנוּ וְעֶזְרָתֵֽנוּ סֶלָה —	may Your Name be blessed and exalted, our Sovereign, forever and ever. And all life should thank You, selah, and praise Your Name in truth, God of our rescue and help, selah —
מְבַשֵּׂ֥ר עַם זְכִיּוֹת עֲצוּרִים לְהַעֲלוֹת מְצוּל דָּכִיּוֹת פְּדוּיִם חִוָה בְּמַשְׂכִּיּוֹת פְּצֽוֹחַ שִׁירִים תְּמוּר בְּכִיּוֹת צִבְאוֹת כׇּל־חֶמְדַת שְׂכִיּוֹת צַאֲנָן יַצִּֽיעַ לְרוֹשֵׁשׁ אַרְבַּע מַלְכֻיּוֹת׃	A herald for the righteous people Will bring up the imprisoned from the horrid depths. Their liberation was described in wordplay. Breaking out in songs rather than weeping, Getting all the glorious multiudes. In Zaanan^[13] According to the midrash, another term for Jerusalem They will reach out to crush the four kingdoms.
אַרְבַּע מַלְכֻיּוֹת נָדוּשׁ נָא בְּמַדּוֹתְךָ פְּעֻלָּתָם כְּבָרִאשׁוֹנָה כַּאֲשֶׁר שָׁמַֽעְנוּ כֵּן עוֹד חִישׁ נָא וְתֵיטִיב לָֽנוּ בְּטוּבְךָ בָּרִאשׁוֹן לְחׇדְשֵׁי הַשָּׁנָה׃	Four kingdoms be trampled, please! Measure per measure repay them as of old. Just as we heard, so too help us please! Be good to us in goodness in this first of the year’s months!
בָּרוּךְ אַתָּה יְהֹוָה הַטּוֹב שִׁמְךָ וּלְךָ נָאֶה לְהוֹדוֹת׃	Blessed are You, Cause, whose Name is Good; to You thanks befits.
אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ בָּרְכֵֽנוּ בַבְּרָכָה הַמְשֻׁלֶּֽשֶׁת בַּתּוֹרָה הַכְּתוּבָה עַל־יְדֵי מֹשֶׁה עַבְדֶּֽךָ הָאֲמוּרָה מִפִּי אַהֲרֹן וּבָנָיו כֹּהֲנִים עַם קְדוֹשֶֽׁךָ כָּאָמוּר׃ יְבָרֶכְךָ֥ יהו֖ה וְיִשְׁמְרֶֽךָ׃ יָאֵ֨ר יהו֧ה ׀ פָּנָ֛יו אֵלֶ֖יךָ וִֽיחֻנֶּֽךָּ׃ יִשָּׂ֨א יהו֤ה ׀ פָּנָיו֙ אֵלֶ֔יךָ וְיָשֵׂ֥ם לְךָ֖ שָׁלֽוֹם׃	Our God and God of our ancestors, bless us with the tripartite blessing in the Teaching, written by the hand of Moses Your servant, spoken by the mouth of Aaron and his children, priests, Your holy people, as said: The Cause bless and keep you. The Cause shine Their face on you and grace you. The Cause turn Their face to you and give you peace.^[14] In the diaspora, recited as here, by the cantor. In Israel, recited by the priests.
שִׂים שָׁלוֹם טוֹבָה וּבְרָכָה חֵן וָחֶֽסֶד וְרַחֲמִים עָלֵֽינוּ וְעַל־כׇּל־יִשְׂרָאֵל עַמֶּֽךָ׃ בָּרֲכֵֽנוּ אָבִֽינוּ כֻּלָּֽנוּ כְּאֶחָד בְּאוֹר פָּנֶֽיךָ כִּי בְאוֹר פָּנֶֽיךָ נָתַתָּ לָּֽנוּ יְהֹוָה אֱלֹהֵֽינוּ תּוֹרַת חַיִּים וְאַהֲבַת חֶֽסֶד וּצְדָקָה וּבְרָכָה וְרַחֲמִים וְחַיִּים וְשָׁלוֹם׃ וְטוֹב בְּעֵינֶֽיךָ לְבָרֵךְ אֶת־עַמְּךָ יִשְׂרָאֵל בְּכׇל־עֵת וּבְכׇל־שָׁעָה בִּשְׁלוֹמֶֽךָ —	Grant peace, goodness, blessing, grace, mercy, and compassion, on us and on all Israel Your people. Bless us, our Parent, all of us as one, in the light of Your Face, for in the light of Your Face You have given us, o Cause our God, living Torah, and love of mercy, and justice, and blessing, and compassion, and life, and peace. And may it be good in Your eyes to bless Your people Israel at all times and in every hour with Your peace—
אֶתֵּֽן קוֹל כְּשׁוֹרְרוּ רָאשִׁים קְרוֹא בְּגָרוֹן בְּגֵיא הַחֲרָשִׁים רָאשֵׁי תַנִינִים אֲשֶׁר עַל־גַבִּי הָיוּ חוֹרְשִׁים רְאוֹתָם בְּזֶה חֹֽדֶשׁ מְגוֹרָשִׁים שִׁיר חָדָשׁ וְהֶגֶא מִדְרָשִׁים תְּרַנֵּנָה שְׂפָתַי בְּשׁוּרִי אַרְבָּעָה חֳרָשִׁים׃	I will bring my full voice as when the chieftains^[15] Namely, Moses and Aaron. sang. Call out full-throatedly in the Valley of the Experts.^[16] The Sanhedrin’s quarters. The heads of the dragons who had pressed on my back will be seen in this month, pulverized. A new song and speculative interpretation will my lips sing out when I see the four craftsmen.^[17] Mentioned in Zechariah 2:3. In the Talmud Bavli, Sukkah 52b, they are said to be the Davidide messiah, the Josephide messiah, Elijah, and the Righteous Priest.
אַרְבָּעָה חֳרָשִׁים כְּבַמַּחֲזֶה בֵּאַֽרְתָּ זֶה מִזֶּה לַחוֹזֶה כַּאֲשֶׁר שָׁמַֽעְנוּ כֵּן עוֹד נֶחֱזֶה בָּרְכֵֽנוּ בְּשָׁלוֹם בַּחֹֽדֶשׁ הַזֶּה׃	Four craftsmen as in the vision,^[18] The vision referred to in this stanza is the one told to Zechariah in Zechariah 2:1—4. You explained directly to the Seer. As we heard, so may we yet see! Bless us with peace in this month.
בָּרוּךְ אַתָּה יְהֹוָה הַמְבָרֵךְ אֶת־עַמּוֹ יִשְׂרָאֵל בַּשָּׁלוֹם׃	Blessed are You, Cause, who blesses Their people Israel with peace.

Notes

Notes
1	The entire poem is based on Isaiah 41:27 — “First to Ẓíōn, behold here they are! And to Jerusalem, a herald I send.” The word “first” here is recontextualized to refer to Nisan, the first month.
2	A poetic synonym for Israel.
3	Namely, the Patriarchs.
4	According to the commentators, referring to both the Oral and Written law.
5	Namely, Moses.
6	Nisan.
7	The Messiah
8	Referring to God, who looks from heaven.
9	Referring to the four weeks up to Pesach with a special maftir — Sheqalim, Zakhor, Parah, and finally haḤodesh.
10	A poetic synonym for Israel.
11	The paschal offering, with the seder.
12	The vision referred to in this stanza is the one told to Joseph in Genesis 40:11-13.
13	According to the midrash, another term for Jerusalem
14	In the diaspora, recited as here, by the cantor. In Israel, recited by the priests.
15	Namely, Moses and Aaron.
16	The Sanhedrin’s quarters.
17	Mentioned in Zechariah 2:3. In the Talmud Bavli, Sukkah 52b, they are said to be the Davidide messiah, the Josephide messiah, Elijah, and the Righteous Priest.
18	The vision referred to in this stanza is the one told to Zechariah in Zechariah 2:1—4.