
A ḳinnah for humanity’s willful, negligent, and callous destruction of habitat and species known and unknown. . . .
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tagged: קינות Ḳinnot ![]() Shared on ט׳ באב ה׳תש״פ (2020-07-29) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() Shared on א׳ בשבט ה׳תש״פ (2020-01-27) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() Shared on ט׳ באב ה׳תשע״ה (2015-07-25) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() “Oy Meh Haya Lanu” is a kinah traditionally recited on the night of Tisha b’Av directly after the reading of Eikha. According to the Koren Mesorat HaRav Kinot, it is number 1 of 50. The title is the refrain of the poem, a reflective lament. This kinah is based on the fifth and final chapter of Eikha, taking the opening phrase of each line of the megillah as the first line of each couplet and poetically expanding the description for the second. This translation is an attempt to convey the vulgarity and horror of the paytan’s depiction of the destroyed Jerusalem in vernacular English. The kinah ends just as the megillah ends, with the four verses of pleas for redemption. . . . ![]() Shared on ט׳ באב ה׳תשע״ה (2015-07-25) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() Az Bahalokh Yirmiyahu is a kinah, “based on Eikhah Rabati Petikhta 24, in which Jeremiah says to God: “I am like a father who prepared to take his only son to be married, and the son tragically died under the wedding canopy. Do you not feel any pain for me or for my son?” God responds: “Go and rouse Abraham, Isaac, Jacob and Moses from their graves, for they know how to cry…” (Daniel Goldschmidt, Seder Kinot le-Tisha b’Av, Jerusalem, 1972, 98). . . . ![]() Shared on א׳ באב ה׳תש״פ (2020-07-22) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() Shared on י״ח בשבט ה׳תשע״ב (2012-02-11) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() Shared on ז׳ באדר ה׳תשע״ה (2015-02-26) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() One of the most well-known of the kinot (liturgical poems for mourning), Eli Tsiyon v’Areha is an alphabetical acrostic describing the destruction of Jerusalem. It is recited towards the conclusion of ḳinot, due to the hopeful note in the comparison of Zion to a woman about to give birth, thought by many to be a messianic reference. The author of the work is unknown. . . . ![]() Shared on כ״ו באלול ה׳תשע״ט (2019-09-26) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() Shared on י׳ באב ה׳תשע״ה (2015-07-26) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() “Alelai Li” is a kinah recited on the morning of Tisha bAv. It was written by HaKalir around the 7th century. According to the Koren Mesorat HaRav Kinot, it is number 17 of 50. The title is the refrain of the poem and is an onomatopoeic whimper (try saying it aloud, focusing on the alliteration). It is difficult to translate the opening word “im” which means “if” or “should”. This is an allusion to Job 10:15, “If I have done evil, then woe unto me.” I have decided to translate the kinah not in the conditional tense (which would render “If these horrible things happened, then woe is me!”) but as a lament upon memory; however, the former would be a more accurate (if not more awkward in English) translation. Adding to the awkwardness of the poem’s language is the feminine conditional verb that each line has after the word “im”. I have maintained this strange verb tense and placement in my translation by using the English progressive tense. The kinah ends with a collection in lines in a different meter suggesting that the Holy One (and the paytan himself) is angered that the Jewish people announce their sufferings but not their transgressions. . . . ![]() Shared on ח׳ באב ה׳תשע״ה (2015-07-24) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() Aish Tukad is a kinah for Tisha B’av, usually recited towards the conclusion of the set of dirges for the morning service (in Goldshmidt’s numbering, it is number 32 of our 46 Kinot). According to Goldshmidt’s introduction, the structure of this Piyyut is based on a Midrash in Eicha Zuta 19, where Moses’ praises for God and Israel are seen as parallel to Jeremiah’s laments, thus creating the concept of a comparison between the joy of the Exodus and the pain of the Temple’s destruction. . . . ![]() Shared on ד׳ באב ה׳תשע״ו (2016-08-07) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() “Bore ‘Ad Anah” is a kinah recited in a number of Sephardic communities on Tisha B’av (or in some cases on Shabbat Hazon, the Shabbat preceding Tisha B’av), particularly in the Spanish-Portuguese and North African traditions. The author is unknown, but his name is likely Binyamin based on the acrostic made up of the first letters of the verses. In the kinah, the Children of Israel are compared to a wandering dove caught in a trap by predators, crying out its father, God. The kinah was likely written as a poignant response to the Spanish Inquisition, appropriate to Tisha B’av since the expulsion of the Jews from Spain occurred on the 9th of Av in the year 1492. The version presented here was likely censored, as many manuscripts have the fifth verse presented in the following manner directly calling out their Catholic oppressors,” יועצים עליה עצות היא אנושה זרים העובדים אלילים שלושה אם ובן ורוח כי אין להם בושה גדול ממכאובי.” “They counsel against her and she languishes, the strangers who worship three idols, father, son and spirit, for they have no shame and great is my suffering.” . . . ![]() Shared on ט׳ באב ה׳תשע״ה (2015-07-25) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() “V’ahimah Miyamim Yamimah” is a kinah that recounts the tragic tale of the children of Rabbi Yishmael as told in the Babylonian Talmud (Gittin 58a). The handsome brother and fair sister were separated and sold into slavery during the conquest of Jerusalem. Their respective masters, not knowing the two were siblings, paired them with the intent of creating beautiful offspring. In their shared cell, the two wept all night until morning, when they recognized one another. They cried on each other’s necks until their souls departed from their bodies. The narrator of our story laments their terrible fate, ending each verse with a haunting refrain: “And so I will wail for all time.” . . . ![]() Shared on ד׳ באב ה׳תשע״ט (2019-08-04) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() ![]() This qina is recited in the Spanish-Portuguese rite (as practiced in the Snoge in Amsterdam, the Bevis Marks Synagogue in London, and Shearith Israel in New York City among many other communities) at the conclusion of the recitation of qinot on the evening of the Ninth of Aḅ. Its refrain, taken from the Four Questions of the Passover liturgy, is reframed* as a reflection of the suffering of such a day, contrasting the celebration of salvation on Passover with the fear and desolation of the fast day. . . . ![]() Shared on כ״א בניסן ה׳תשע״ט (2019-04-26) — under the following terms: Fair Use Right (17 U.S. Code §107 - Limitations on exclusive rights: Fair use) Categories: ![]() Tags: ![]() ![]() Shared on כ״ט בתמוז ה׳תש״פ (2020-07-20) — under the following terms: Fair Use Right (17 U.S. Code §107 - Limitations on exclusive rights: Fair use) Categories: ![]() Tags: ![]() ![]() Shared on כ״ד באדר א׳ ה׳תשע״ט (2019-02-28) — under the following terms: Creative Commons Zero (CC 0) Universal license a Public Domain dedication Categories: ![]() Tags: ![]() Shared on י״ג באב ה׳תשע״ה (2015-07-28) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() “A Memory’s fire burns within me still” was adapted by Andrew Meit from Gabriel Seed’s translation of the kinah, Aish Tukad b’kirbi (“A Fire Shall Burn Within Me”). . . . ![]() Shared on י״ד במרחשון ה׳תשע״ח (2017-11-03) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: ![]() Tags: ![]() |
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