tagged: second Purims • the Open Siddur Project ✍ פְּרוֺיֶקְט הַסִּדּוּר הַפָּתוּחַ

יום טוב של ק״ק קארפינטראס לט״ו בחדש כסליו | Poetic Additions for 15 Kislev, for when a heavily armed group of gentiles didn’t commit mass slaughter in Carpentras (1512)

Isaac Gantwerk Mayer (transcription & naqdanut) — Tue, 25 Feb 2025 20:21:14 +0000

Source (Hebrew)	Translation (English)
בלילה קודם ברכו אומרים פיוט זה	At night, before Barkhu, say the following piyyuṭ.
ואם חל במוצ״ש אומרים תחלה׃	And if it falls on Saturday night, add first:
יוֹד֖וּךָ עַמִּ֥ים ׀ אֱלֹהִ֑ים י֝וֹד֗וּךָ עַמִּ֥ים כֻּלָּֽם׃ אֶ֭רֶץ נָתְנָ֣ה יְבוּלָ֑הּ יְ֝בָרְכֵ֗נוּ אֱלֹהִ֥ים אֱלֹהֵֽינוּ׃ יְבָרְכֵ֥נוּ אֱלֹהִ֑ים וְיִֽירְא֥וּ א֝וֹת֗וֹ כׇּל־אַפְסֵי־אָֽרֶץ׃	Peoples thank you, God; all peoples thank you. Land gives its crop; God our God will bless us. God will bless us, and all the earth’s ends will see Them. (Psalms 67:6–8)
שְׁאָלֽוּנִי בְּעֵת נְדוֹד רַעְיוֹנַי אֵי יְמִין אֵל (×3) וְאֵי זְרֽוֹעַ יְהֹוָה?	They asked me when my thoughts were wandering, Where is the Deity’s right hand? (×3) And where is the arm of the Cause?
אֵי הֲדָרוֹ וְאֵי יְקָרוֹ וְאֵי עֹז יַד גְּאוֹנוֹ הֲקָצְרָה (×3) יָד יְהֹוָה?	Where is Their splendor, Their glory, Their proud hand’s strength? Could it be withdrawn… (×3) the hand of the Cause?
מִגְּאוֹל עַם אֲשֶׁר בְּמַחְשָׁךְ הוּא מְקַוֶּה אוֹר יְשׁוּעָה (×3) וְנוֹדַע יָד יְהֹוָה׃	From redeeming the people in darkness, awaiting salvation’s light… (×3) and known will be the hand of the Cause.
יוֹם לְיוֹם כׇּל־יְמֵי הֱיוֹתְכֶם בְּעוֹדְכֶם קַדְּשׁוּ אֵל (×3) וּבָרְכוּ אֶת־יְהֹוָה׃	Every day, as long as you remain, sanctify the Deity, (×3) and bless the Cause!
ואומרים ערבית כמו בחול עד כי מעולם קוינו לך ואמרים,/span>	And say the evening prayer as on a regular weekday, up until “Forever we have hoped in You”^[1] In the Modim prayer, the final passage before an Al haNissim addition is inserted. and say:
עַל הַנִּסִּים הֶרְאֵתָ אֵלֵינוּ קְהַל הָעִבְרִים אַתָּ֣ה הָ֭אֵל עֹ֣שֵׂה פֶ֑לֶא הָֽיְתָה־לָֽנוּ לְמוֹשָׁעוֹת׃	For the miracles which You showed us, the congregation of the Hebrews… You are the wonder-working Deity; (Psalms 77:15) You have had salvations for us!
בְּיוֹם חֲמִשָּׁה עָשָׂר לְחֹֽדֶשׁ כִּסְלֵו׃ בְּקוֹם נֶגְדֵּֽנוּ אַנְשֵׁי הַגְּדוּד נׇכְרִים בָּֽאוּ שְׁעָרֵֽינוּ דָּיֵק וְסוֹלְלָה פָּרְשׂוּ לְהַכְחִידֵֽנוּ׃ וּלְהַכְרִית זֵֽכֶר שְׁאֵרִיתֵֽנוּ בְּנֵי בְלִיַּֽעַל בִּעַתּֽוּנוּ הֲמָמֽוּנוּ׃	On the fifteenth day of the month of Kislev, As gentile squadsmen rose against us, entered our gates; bulwarks and mounds they spread to annihilate us, And to cut off the memory of our remnant, these worthess ones terrified and discomfited us.
וַתְּהִי צַעֲקַת הַיְּלָדִים רַכִּים גְּדוֹלָה וּמָרָה כִּי נַפְשָׁם לַמָּֽוֶת הֶעֱרָה׃ וְהַנָּשִׁים מְתוֹפְפוֹת עַל־לִבְּהֶן וַתִּשֶּֽׂאנָה קִינָה בֵּינֵיהֶן׃	And the cry of the tender children was great and bitter, for their souls were made aware of death, nd the women’s pulse was quickening, as they raised a lament among themselves.^[2] The original Hebrew printing says בְּנֵיהֶם “their children” in place of “among themselves.” This is a worse rhyme, and makes no sense in context, so it was emended.
לוּלֵי הָאָדוֹן יְהֹוָה צְבָאוֹת כִּ֥י נֵע֖וֹר מִמְּע֥וֹן קׇדְשֽׁוֹ גָּמַל עָלֵֽינוּ לְהָקִים אֶת־סֻכָּתֵֽנוּ הִצִּיל וַיְגָרְשֵׁם מֵעַל גְּבוּלֵֽנוּ׃ הוֹתִ֥יר לָ֛נוּ שָׂרִ֖יד כִּמְעָ֑ט רֶָׄגַׄעׄ חָלְפוּ וְאֵינָם וַיֹּאבְדוּ הֵם וְכׇל־הֲמוֹנָם׃	If not for the Master, Cause of Multitudes, arisen from Their holy habitation,^[3] Zechariah 2:17 gracing us, to raise our lean-to, saving, and removing them from our borders, But a small remnant left for us! (Isaiah 1:9) In just a ṡėċȯṅḋ, ȧṅ^[4] The word רֶָׄגַׄעׄ is marked with upper dots, because the events in question occurred in the year 5273 (24 November 1512 Julian) and the gematria of רֶָׄגַׄעׄ is 273, the short count for the year. This is reflected in the English with upper dots on “ṡėċȯṅḋ ȧṅ” which has the sum of 100+5+3+60+50+4+1+50=273 in English gematria. exit, and they were no more; they and their wealth was lost.
אוֹהֵב יְהֹוָה שַׁעֲרֵי צִיּוֹן הַשָּׁם עֻזּוֹ בְּחֶבְיוֹן׃ הָֽיָה לָֽנוּ לְחוֹמַת אֵשׁ מִגְּאֻלָּתוֹ לֹא נִתְיָאֵשׁ׃	The Cause loves the gates of Ẓion, for there Their strength is concealed.^[5] Find Habbakuk 3:4 They were for us a fiery wall; we were not bereft of Their redemption.
כִּי אַתָּה מַלְכֵּֽנוּ וְגוֹאֲלֵֽנוּ הַחוֹנֵן הַמַּשְׁגִּֽיחַ תִּקְצַר לְשׁוֹנֵֽנוּ׃ לְהָלִיץ כֹּֽחַ עַצְמוּתֶֽךָ וַאֲצִילוּתֶֽךָ׃ וְלָֽנוּ דּוּמִיָּה תְּהִלָּה אֲנַֽחְנוּ עֲבָדֶֽיךָ בְּנֵי הַגּוֹלָה׃	For You are our Sovereign and our Redeemer, who graces and supervises our limited tongues, to plead Your substantive and noble strength. And to us silence is praise! We, Your servants of the diaspora.
לֹא בְּצִדְקוֹתֵֽינוּ וּבְכִשְׁרוֹן מַעֲשֵֽׂינוּ הִשְׁקַֽפְתָּ מִמְּעוֹן קׇדְשְׁךָ לְהַחֲיוֹתֵֽנוּ׃ כִּי אִם בִּזְכוּת אֵיתָנֵי עוֹלָם לִבָּם נָכוֹן כְּפִתְחוֹ שֶׁל אוּלָם׃	Not for our righteousness or our lacking deeds did You look down from Your holy abode to enliven us, but rather by merit of the mighty ones of old, whose hearts were as proper as the entrance to the vestibule.
וּלְסִבַּת רֹֽעַ מַעֲלָלֵֽינוּ אֵין לָֽנוּ לְהָבִיא קׇרְבַּן תּוֹדָה עַל פִּלְאֵי הָעֵדָה׃ עַל כֵּן בָּֽאוּ פְּדוּיֶֽיךָ לְבַקֵּר הֵיכָלֶֽךָ בְּקוֹל רִנָּה תִּהְיֶֽינָה יָדֵֽינוּ אֱמוּנָה׃	And due to our wicked deeds we cannot bring thanksgiving-offerings for communal wonders. Thus those You redeemed came to visit Your Palace in cheering voice, let our hands be faithful!
וְקָבַֽעְנוּ יוֹם זֶה שִׂמְחָה וַחֲגִיגָה לָתֵת שֶֽׁבַח וְהִלּוּל רַב אֶל־מְרוֹם כְּבוֹדֶֽךָ׃	And we set this day as rejoicing and festivity to give laudation and much praise to Your glory on high.
ועל כולם… וכן אומרים בברכת המזון בברכת הארץ קודם על הכול׃ ואומרים קדיש תתקבל וברכו ועלינו לשבח. ובשחרית אומרים זמירות כמו בחול עד ובתורתך כתוב לאמור ואח״כ אומרים	And for all that…^[6] [In the Modim prayer, the first passage after an Al haNissim addition is inserted. And so too say in the grace after meals, in the blessing of the land, before “For everything.”^[7] In the grace after meals, the third belssing, the first passage after an Al haNissim addition is inserted. And say the full Qaddish and Barkhu and ‘Aleinu l’Shabeaḥ. And in Shaḥarit, say Zmirot as on a regular weekday up until “And in Your Torah it is written, saying…”^[8] Referring to the final line before Yishtabaḥ. In the Provençal rite, as in the modern Italian rite, after the Song of the Sea was recited the piyyut Kol B’ruei, followed by the Shema’ as introduced by this line. and after that, say:
רשות לנועם יסוד הכל	Reshut^[9] An introduction. In this case, to the cycle of piyyutim inserted into the Nishmat prayer. This is a piyyuṭ also found in some manuscripts of the Catalan rite (although not in the Siddur Katalunya), recited as a reshut on Purim. to the tune of “Y’sod haKol”
אֱלֹהַּ חַי אֲשֶׁר הַכֹּל בְּיָדוֹ מְגַלֶּה סִתְרוֹ וְרָזוֹ וְסוֹדוֹ יְמִין עֻזּוֹ גְּלוּיָה לְעַבְדּוֹ וְהוּא הֵחִישׁ יְשׁוּעָתָם וְעָנָה בְּצָרָתָם בְּרוּם עֻזּוֹ וְהוֹדוּ׃	The Living God in whose hand is all Reveals Their enigmas, mysteries, and secrets. Their mighty right hand is visible to Their servant. They hurry their salvation and answer in their stress in the height of Their strength and majesty.
מחרך לנועם מציב אדמה	Muḥarrak^[10] A piyyut introducing the Nishmat prayer, the first (after the reshut) in the cycle of Nishmat additions. This is a piyyuṭ also found in some manuscripts of the Catalan rite (although not in the Siddur Katalunya), recited as a muḥarrak on Shavu’ot or Simḥat Torah. (Thanks to Ari Adler for help with the vocalization!) to the tune of “M’tsiv Adama”
לְאֵל חֵי נַפְשִׁי צְאִי תָּמִיד גְּבוּרוֹת עַל־הַנִּסִּים וְעַל־הַגְּבוּרוֹת׃	Go out, my soul, to the living God, constant mighty acts. For the miracles and for the mighty acts!
אֶעֱרֹךְ שִׁירַי לְשׁוֹכֵן מֵעוֹנַי הֶחֱרִיד צָרַי וְהִפְחִיד מוֹנַי חַסְדֵי יְהֹוָה הִקְרָה לְפָנַי וּמָצָא לְעֵינַי עֶזְרָה בַּצָּרוֹת׃	I prepare my song to the Dweller in my abodes. My stressors trembled, my accounters feared. The Cause’s kindnesses occurred before me And found in my eyes help in stresses.
בַּצַּר הֶעֱמִיד בַּמֶּרְחָב רַגְלִי אֶתֵּן תָּמִיד תְּהִלָּה לְאֵלִי אוֹיֵב הִשְׁמִיד בְּחַסְדּוֹ לֹא לִי לַעֲשׂוֹת הִפְלִיא מֵאֵין סְפוּרוֹת לְאֵל חֵי נַפְשִׁי צְאִי תָּמִיד גְּבוּרוֹת׃	In stress, They raised my foot in openness. I will constantly give praise to my Deity. They destroyed the foe, in Their kindness, not for my sake doing wonders uncountable. Go out, my soul, to the living God, constant mighty acts.
נשמת כל חי… עד …לבדך אנחנו מודים׃	From “the soul of all life” to “to You alone we thank.”^[11] The first two paragraphs of the Nishmat prayer. In the siddur these paragraphs are printed in full. The following text is a nishmat piyyut, recited (in this case) as an introdution to Ilu Finu and the rest of the Nishmat prayer.
נִשְׁמַת בָּנֶֽיךָ הוֹצֵאתֶם מֵאֲנָחָה לְהַנָּחָה תְּסַפֵּר נִפְלְאוֹתֶֽיךָ עֵת הוֹשַׁעְתָּם מִצָּרָה וְהָיְתָה הָרְוָחָה הָפַ֣כְתָּ מִסְפְּדִי֮… פִּתַּ֥חְתָּ שַׂקִּ֑י וַֽתְּאַזְּרֵ֥נִי שִׂמְחָֽה׃	The soul of Your children You brought from groaning to rest will tell Your wonders, the time you saved them from stress and it was relief. You overturned my mourning, removed my sackcloth and girt me with joy. (Psalms 30:12)
נִשְׁמַת אֲיֻמָּה נְתוּנָה לָטֶבַח בְּיַד צַר תִּתְפַּלֵּל אֶל־יְהוָה וּבָכֹה תִּבְכֶּה לֵאמֹר הוֹשִֽׁיעָה יְהֹוָה כִּי יָדְךָ לֹא־תִּקְצַר הָֽבָה־לָּ֣נוּ עֶזְרָ֣ת מִצָּ֑ר׃	The soul of the awesome one^[12] Referencing Song of Songs 6:4 and 6:10, said by the mystics to refer to Israel. given to slaughter by the stressors will pray to the Cause, and will weep, weep, saying “Save me, Cause, for Your hand is not insufficient! Give us help from stress! (Psalms 60:13)
נִשְׁמַת אֱמוּנִים יְהַלְּלֽוּךָ עַל־רֹב פְּלָאוֹת עֲשִׂיתָם נוֹרָ֥א תְהִלֹּ֖ת יוֹדוּ כִּי בְחַסְדֶּֽךָ וְלֹא־בְּצִדְקָתָם יְמִינְךָ… וְא֥וֹר פָּנֶ֗יךָ כִּ֣י רְצִיתָֽם׃	The soul of the believers will praise You for the many wonders You made them, Awesome in Praises,^[13] Exodus 15:11 acknowledging that in Your kindness rather than their righteousness did Your right hand and the light of Your face desire them. (Psalms 44:4)
נִשְׁמַת הַיָּמִים הָאֵֽלֶּה הֵם וְגִזְעָם קִיְּמ֣ו וְקִבְּלֻ֣ עֲלֵיהֶם לִזְכֹּר יְמֵי יִשְׁעֵם וְזִכְרָ֖ם לֹא־יָס֥וּף מִזַּרְעָֽם׃	The soul of these days, them and their race established and accepted^[14] Esther 9:27 upon them to remember the days of their saving, and their memory never ceasing from their seed. (Esther 9:28)
נִשְׁמַת הַנִּקְרָאִים בְּשֵׁם יַעֲקֹב קוֹרְאִים לְעֹֽשֶׂה פֶּֽלֶא בְּקוֹל־רִנָּ֥ה וְתוֹדָ֗ה מְהַלְּלִים לְאֵל עֲמֻקּוֹת גּוֹלָה אוֹמְרִים וְאִֽלּוּ פִנּֽוּ מָלֵא׃	The soul of those called by Jacob’s name call to the Wonder-Worker in a voice of cheer and thanksgiving,^[15] Psalms 42:5 praising the Deity who reveals hidden things, saying “Were our mouths full…”^[16] The opening line of the third paragraph of Nishmat. The rest of Nishmat is printed in full in the siddur.
וגומר התפלה כמו שאר ימי החול ואומרים על הנסים בהודאה ואחר העמידה אומרים הלל גמור בלא ברכה׃	And finish the prayer^[17] Meaning the standing prayer, or the ‘amidah. After the ‘amidah proper is concluded there are some differences, as seen below. as on a regular weekday, but saying “For the miracles”^[18] Assumedly the same one printed above under Ma’ariv. in the thanksgiving blessing. After the standing prayer, say a full hallel without a blessing.
פיוט להלל	A poem for Hallel:^[19] To be recited before Hallel as an introduction, in place of the blessing
יִשְׁעֲךָ תִּשְׁלַח אֶל־עַם גּוֹלֶה יוֹרֵד פֶּֽלֶא תּוֹךְ בּוֹר כֶּֽלֶא׃ בִּמְקוֹם קׇרְבָּנוֹ לְךָ יַעֲלֶה שִׁיר מִזְמוֹר הַלֵּל הַגָּדוֹל לִגְמֹר׃	Send Your rescue to the exiled people, bring down a wonder into the prison-pit! In place of its sacrifice, to You ascends a psalm-song, to fully recite the great hallel.^[20] Interestingly enough, the term “Great Hallel” usually refers to Psalms 136 rather than the festival Hallel of Psalms 113-118 intended here. In this case “great” must be interpreted as an adjectival modifier rather than part of the title. In the siddur, the hallel is not printed here, but a note is included reading “The full Hallel is written in the new moon section.”
קודם הוצאת התורה מזמור ק״ז	Before taking out the Torah: Psalms 107:1–8
הֹד֣וּ לַיהֹוָ֣ה כִּי־ט֑וֹב כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃ יֹ֭אמְרוּ גְּאוּלֵ֣י יְהֹוָ֑ה אֲשֶׁ֥ר גְּ֝אָלָ֗ם מִיַּד־צָֽר׃ וּֽמֵאֲרָצ֗וֹת קִ֫בְּצָ֥ם מִמִּזְרָ֥ח וּמִֽמַּעֲרָ֑ב מִצָּפ֥וֹן וּמִיָּֽם׃	Thank the Cause who is good, for eternal is Their kindness! Let the Cause’s redeemed say that They redeemed them from the stressor’s hand. And from the lands gathered them, from East and West, North and South.
תָּע֣וּ בַ֭מִּדְבָּר בִּישִׁימ֣וֹן דָּ֑רֶךְ עִ֥יר מ֝וֹשָׁ֗ב לֹ֣א מָצָֽאוּ׃ רְעֵבִ֥ים גַּם־צְמֵאִ֑ים נַ֝פְשָׁ֗ם בָּהֶ֥ם תִּתְעַטָּֽף׃ וַיִּצְעֲק֣וּ אֶל־יְ֭הֹוָה בַּצַּ֣ר לָהֶ֑ם מִ֝מְּצ֥וּקוֹתֵיהֶ֗ם יַצִּילֵֽם׃	They wandered in the wild, in the wasteland-way, finding no habitable town. Hungry and thirsty too, in them their soul was weary. And they cried in their stress to the Cause, who saved them from their straits.
וַֽ֭יַּדְרִיכֵם בְּדֶ֣רֶךְ יְשָׁרָ֑ה לָ֝לֶ֗כֶת אֶל־עִ֥יר מוֹשָֽׁב׃ יוֹד֣וּ לַיהֹוָ֣ה חַסְדּ֑וֹ וְ֝נִפְלְאוֹתָ֗יו לִבְנֵ֥י אָדָֽם׃	They led them straightaway, to go to a habitable town. Let them thank the Cause for Their kindness and Their wonders to human beings!
ומוציאים ס״ת וקורין ג׳ גברי ב״פ בשלח כהן — מה תצעק אלי לוי — נטה את ידך על הים ישראל — אז ישיר משה וחוזרים ס״ת למקומו וגומרים התפלה כמו שאר ימי החול שאין אומרים בהם תחנות׃	And take out the Torah scroll and three people read from Parashat B’shallaḥ: Kohen (first ‘aliyah): Exodus 14:15—25 Levi (second ‘aliyah): Exodus 14:26—31 Yisrael (third ‘aliyah): Exodus 15:1–26 ^[21] In the siddur these ‘aliyot are printed in full. And return the Torah scroll to its place, and finish the prayer as on any other weekday on which petitionary prayers^[22] In modern usage called תחנון, the petitionary prayers skipped on festive days are here called תחנות are not said.

The text here is based on that found in Seder ha-Tamid, but excerpts of these piyyutim are found in earlier texts, such as the following azharot book for Shavuot https://archive.org/details/ldpd_16910209_000/page/n9/mode/2up in which they are written in a secondary hand.

Source(s)

Al ha-Nissim for 15 Kislev (Seder ha-Tamid, Provencal 1766), p. 130v

Al ha-Nissim for 15 Kislev (Seder ha-Tamid, Provencal 1766), p. 131v

Al ha-Nissim for 15 Kislev (Seder ha-Tamid, Provencal 1766), p. 131r

Al ha-Nissim for 15 Kislev (Seder ha-Tamid, Provencal 1766), p. 132r

Al ha-Nissim for 15 Kislev (Seder ha-Tamid, Provencal 1766), p. 132v

Al ha-Nissim for 15 Kislev (Seder ha-Tamid, Provencal 1766), p. 133r

Al ha-Nissim for 15 Kislev (Seder ha-Tamid, Provencal 1766), p. 133v

Al ha-Nissim for 15 Kislev (Seder ha-Tamid, Provencal 1766), p. 134r

Al ha-Nissim for 15 Kislev (Seder ha-Tamid, Provencal 1766), p. 134v

Al ha-Nissim for 15 Kislev (Seder ha-Tamid, Provencal 1766), p. 135r

Al ha-Nissim for 15 Kislev (Seder ha-Tamid, Provencal 1766), p. 135v

Notes

Notes
1	In the Modim prayer, the final passage before an Al haNissim addition is inserted.
2	The original Hebrew printing says בְּנֵיהֶם “their children” in place of “among themselves.” This is a worse rhyme, and makes no sense in context, so it was emended.
3	Zechariah 2:17
4	The word רֶָׄגַׄעׄ is marked with upper dots, because the events in question occurred in the year 5273 (24 November 1512 Julian) and the gematria of רֶָׄגַׄעׄ is 273, the short count for the year. This is reflected in the English with upper dots on “ṡėċȯṅḋ ȧṅ” which has the sum of 100+5+3+60+50+4+1+50=273 in English gematria.
5	Find Habbakuk 3:4
6	[In the Modim prayer, the first passage after an Al haNissim addition is inserted.
7	In the grace after meals, the third belssing, the first passage after an Al haNissim addition is inserted.
8	Referring to the final line before Yishtabaḥ. In the Provençal rite, as in the modern Italian rite, after the Song of the Sea was recited the piyyut Kol B’ruei, followed by the Shema’ as introduced by this line.
9	An introduction. In this case, to the cycle of piyyutim inserted into the Nishmat prayer. This is a piyyuṭ also found in some manuscripts of the Catalan rite (although not in the Siddur Katalunya), recited as a reshut on Purim.
10	A piyyut introducing the Nishmat prayer, the first (after the reshut) in the cycle of Nishmat additions. This is a piyyuṭ also found in some manuscripts of the Catalan rite (although not in the Siddur Katalunya), recited as a muḥarrak on Shavu’ot or Simḥat Torah. (Thanks to Ari Adler for help with the vocalization!)
11	The first two paragraphs of the Nishmat prayer. In the siddur these paragraphs are printed in full. The following text is a nishmat piyyut, recited (in this case) as an introdution to Ilu Finu and the rest of the Nishmat prayer.
12	Referencing Song of Songs 6:4 and 6:10, said by the mystics to refer to Israel.
13	Exodus 15:11
14	Esther 9:27
15	Psalms 42:5
16	The opening line of the third paragraph of Nishmat. The rest of Nishmat is printed in full in the siddur.
17	Meaning the standing prayer, or the ‘amidah. After the ‘amidah proper is concluded there are some differences, as seen below.
18	Assumedly the same one printed above under Ma’ariv.
19	To be recited before Hallel as an introduction, in place of the blessing
20	Interestingly enough, the term “Great Hallel” usually refers to Psalms 136 rather than the festival Hallel of Psalms 113-118 intended here. In this case “great” must be interpreted as an adjectival modifier rather than part of the title. In the siddur, the hallel is not printed here, but a note is included reading “The full Hallel is written in the new moon section.”
21	In the siddur these ‘aliyot are printed in full.
22	In modern usage called תחנון, the petitionary prayers skipped on festive days are here called תחנות

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

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

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

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

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

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

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

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

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

Recording

Source(s)

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

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

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

Notes

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

יום טוב של ק״ק קאוואליאון לכ״ה בחדש אייר | Poetic additions for 25 Iyyar, commemorating the abatement of the Plague in Cavaillon (1631)

Isaac Gantwerk Mayer (transcription & naqdanut) — Sun, 29 Jun 2025 01:39:24 +0000

Source (Hebrew)	Translation (English)
יום טוב מקהל קדש קאזואליון שקבעו אבותינו בזמן שהיתה המגפה בתוך עיר קאוואליאין בשנת שׄצׄאׄ ונעצרה המגפה ביום ארבעים לספירת העומר כ״ה לחדש אייר	A festival of the holy community of Cavallion^[1] In the Hebrew, here and only here written Cazallion. An early sign of the Provençal Hebrew phonetic shift, wherein zayin developed the pronunciation of /v/. that our ancestors ordained when there was a plague in the city of Cavallion in the year 5391 and the plague was stopped on the fortieth day of the ‘Omer, 25 Iyyar.^[2] 27 May, 1631
בלילה קודם ברכו אומרים	At night, before Barkhu say:
פסוקים	Verses
אוֹדֶ֣ה יְ֭הֹוָה בְּכׇל־לֵבָ֑ב בְּס֖וֹד יְשָׁרִ֣ים וְעֵדָֽה׃ (תהלים קיא:א)	I thank the Cause wholeheartedly, in the upright council and assembly. (Psalms 111:1)
וַיַּעֲמֹ֣ד פִּֽ֭ינְחָס וַיְפַלֵּ֑ל וַ֝תֵּעָצַ֗ר הַמַּגֵּפָֽהּ׃ (תהלים קו:ל)	And Pinḥas stood and intervened, and the plague was stopped. (Psalms 106:30)
וַֽ֭יּוֹשִׁיעֵם לְמַ֣עַן שְׁמ֑וֹ לְ֝הוֹדִ֗יעַ אֶת־גְּבוּרָתֽוֹ׃ (תהלים קו:ח)	And They saved them for Their name’s sake, to make known Their might. (Psalms 106:8)
יִשְׂרָאֵל֙ נוֹשַׁ֣ע בַּֽיהֹוָ֔ה תְּשׁוּעַ֖ת עוֹלָמִ֑ים׃ (ישעיה מה:יז א׳)	Israel, saved by the Cause, salvation of eternity. (Isaiah 45:17a)
מֵאֵ֣ת יְ֭הֹוָה הָ֣יְתָה זֹּ֑את הִ֖יא נִפְלָ֣את בְּעֵינֵֽינוּ׃ (תהלים קיח:כג)	From the Cause this was; it is wondrous in our eyes! (Psalms 118:23)
אֲהַלְלָ֣ה שֵׁם־אֱלֹהִ֣ים בְּשִׁ֑יר וַאֲגַדְּלֶ֥נּוּ בְתוֹדָֽה׃	Let me praise God’s name in song, greaten Them in thanks.
אֲהַלְלָ֣ה שֵׁם־אֱלֹהִ֣ים בְּשִׁ֑יר!	Let me praise God’s name in song!
פיוט	Piyyuṭ
בְּשִׁיר נָעִים יַלְדֵי שַׁעֲשׁוּעִים יְזַֽמְּרוּ לִשְׁמֶֽךָ	In pleasant song, the dandled children will hymn Your name.
בִּתְהִלּוֹת בְּמַקְהֵלוֹת יְבָֽרְכוּ שֵׁם כְּבוֹדֶֽךָ	In praises, in communities they will bless Your honored Name.
יְהֹוָ֥ה הוֹשִׁ֑יעָה הַ֝מֶּ֗לֶךְ יַעֲנֵ֥נוּ בְיוֹם־קׇרְאֵֽנוּ׃ (תהלים כ:י)	O Cause, save! May the Sovereign answer us on the day we call. (Psalms 20:10)
וגומרים ערבית כמו חול וכמגיע לכי מעולם קוינו לך אומר	And finish the evening prayer as a regular weekday, and when reading “Forever we have hoped in You”^[3] In the Modim prayer, the final passage before an Al haNissim addition is inserted. say:
עַל הַנִּסִּים וְעַל הַגְּבוּרוֹת וְעַל הַתְּשׁוּעוֹת וְעַל הַפֻּרְקָן וְעַל הַחֲסָדִים שֶׁעָשִֽׂיתָ לַאֲבוֹתֵֽינוּ וְלָֽנוּ וּלְבָנֵֽינוּ בַּיָּמִים הַהֵם וּבַזְּמַן הַזֶּה׃	For the miracles and for the mighty acts and for the salvations and for the rescue and for the mercies that You did for our ancestors and for us and for our descendants in those days and at this time.
בִּשְׁנַת שְׁלֹשׁ מֵאוֹת וְאֶחָד וְתִשְׁעִים שָׁנָה חֲמִשָּׁה וְעֶשְׂרִים לְחֹֽדֶשׁ אִיָּר… הָיָה מַגֵּפָה גְּדוֹלָה תּוֹךְ הָעִיר הַזֹּאת הַשְּׁלוּלָה	In the year ‘391, the twenty-fifth of the month of Iyyar… there was a great plague in this plundered city.
אָמַֽרְתָּ לַעֲשׂוֹת כָּלָה עַד־אֲשֶׁר תִּשָּׁאֵר הָעִיר מֵאֵין יוֹשֵׁב וַחֲלוּלָה נָתַֽתָּ רְשׁוּת לְמַשְׁחִית לְחַבְּלָהּ וְהַמָּֽוֶת בְּחַלּוֹנֵֽנוּ עָלָה וְנָתַֽתָּ עַל־לֵב הַקְּהִלָּה לָצֵאת מִן־הַמְּסִלָּה	You said to make an end until the city was left without inhabitants and hollowed out. You gave permission to the destroyer to waste it and death rose in our window, and You set in the mind^[4] Lit. heart of the community to go away from the track.
לַֽיהֹוָ֥ה הַיְשׁוּעָ֑ה עַֽל־עַמְּךָ֖ בִרְכָתֶ֣ךָ סֶּֽלָה׃ (תהלים ג:ט) נוֹרָא תְּהִלּוֹת עוֹשֶׂה פְּלָאִים כְּדַאי הָיִֽינוּ לִהְיוֹת כְּלוּאִים לִהְיוֹתֵֽנוּ זַכָּאִים לוּלֵי מַעֲשֶֽׂיךָ הַנִּפְלָאִים לְהָגִין עַל־נַֽעַר וְזָקֵן טַף וְנָשִׁים הַנִּמְצָאִים׃	The Cause’s is salvation; Your blessing on Your people, selah! (Psalms 3:9) Awesome in praise, doing wonders! It seemed proper to be quarantined, that we would merit, if not for Your wondrous deeds, to protect young and old, children and women found there.
אֵלֶֽיךָ אֲנַֽחְנוּ קוֹרְאִים יוֹצֵר הַמְּאוֹרוֹת הַגְבֵּר חַסְדְּךָ לָֽנוּ וְלַדּוֹרוֹת וְהִצַּֽלְתָּ נַפְשֵֽׁנוּ מִן־הַצָּרוֹת וְהַקּוֹרוֹת אֱלֹהִ֤ים ׀ מ֘וֹשִׁ֤יב יְחִידִ֨ים ׀ בַּ֗יְתָה מוֹצִ֣יא אֲ֭סִירִים בַּכּוֹשָׁר֑וֹת׃ (תהלים סח:ז)	To You, we call, Maker of Luminaries: Greaten Your kindness for us and for generations! And rescue our souls from the stresses and occurrences; God returns the lonely homewards, brings out captives properly! (Psalms 68:7)
נִפְלָאוֹת רָאִֽינוּ בְּעֵינֵֽינוּ כִּי מֵאֵת יְהֹוָה הָיְתָה זֹּאת וְלֹא־בִּזְכוּתֵֽינוּ וְזָכַֽרְתָּ בְּרִית אֲבוֹתֵֽינוּ׃	Wonders we saw in our eyes, since from the Cause was this, and not by our merit, And You remembered the ancestral covenant.
חוֹתַם אַהֲבַת אֲבוֹת הַקַּדְמוֹנִים הוֹפַֽעְתָּ עַל־הַבָּנִים כֵּן הַפְלֵא עָלֵֽינוּ בְּכׇל־עִדָּן וְעִדָּנִים וְתִכְּנֶה שַֽׁעַר שֶׁהַכֹּל פּוֹנִים׃	The sealed love of the ancient ancestors You showed upon the descendants. So too amaze us in every era and eras, and establish the gate to whom all face.
וְנוֹדֶה לְשִׁמְךָ הַגָּדוֹל סֶלָה׃	And we will thank Your great name, selah.
ועל כולם וכולי	And for all this…^[5] The followng line in the Modim prayer. etc.
קודם הוצאת התורה מזמור ק״ו	Before taking out the Torah: Psalms 106
הַ֥לְלוּ־יָ֨הּ ׀ הוֹד֣וּ לַיהֹוָ֣ה כִּי־ט֑וֹב כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃	Hallelujah! Thank the Cause who is good, for eternal is Their kindness.
מִ֗י יְ֭מַלֵּל גְּבוּר֣וֹת יְהֹוָ֑ה יַ֝שְׁמִ֗יעַ כׇּל־תְּהִלָּתֽוֹ׃	Who can tell the might of the Cause should make known all Their praise.
אַ֭שְׁרֵי שֹׁמְרֵ֣י מִשְׁפָּ֑ט עֹשֵׂ֖ה צְדָקָ֣ה בְכׇל־עֵֽת׃	Content are those who keep the law, do justice at all times.
זׇכְרֵ֣נִי יְ֭הֹוָה בִּרְצ֣וֹן עַמֶּ֑ךָ פׇּ֝קְדֵ֗נִי בִּישׁוּעָתֶֽךָ׃ לִרְא֤וֹת ׀ בְּט֘וֹבַ֤ת בְּחִירֶ֗יךָ לִ֭שְׂמֹחַ בְּשִׂמְחַ֣ת גּוֹיֶ֑ךָ לְ֝הִתְהַלֵּ֗ל עִם־נַחֲלָתֶֽךָ׃	Remember me, Cause, in desiring Your people; account for me in Your salvation, To see the good of Your chosen, to rejoice in the rejoicing of Your nation, to praise with Your inheritance.
חָטָ֥אנוּ עִם־אֲבוֹתֵ֗ינוּ הֶעֱוִ֥ינוּ הִרְשָֽׁעְנוּ׃	We have sinned with our ancestors, done iniquity, done evil.
אֲב֘וֹתֵ֤ינוּ בְמִצְרַ֨יִם ׀ לֹא־הִשְׂכִּ֬ילוּ נִפְלְאוֹתֶ֗יךָ לֹ֣א זָ֭כְרוּ אֶת־רֹ֣ב חֲסָדֶ֑יךָ וַיַּמְר֖וּ עַל־יָ֣ם בְּיַם־סֽוּף׃	Our ancestors in Egypt did not discern Your wonders, nor did they remember Your great kindnesses, but rebelled at the sea, the Reed Sea.
וַֽ֭יּוֹשִׁיעֵם לְמַ֣עַן שְׁמ֑וֹ לְ֝הוֹדִ֗יעַ אֶת־גְּבוּרָתֽוֹ׃ וַיִּגְעַ֣ר בְּיַם־ס֭וּף וַֽיֶּחֱרָ֑ב וַיּוֹלִיכֵ֥ם בַּ֝תְּהֹמ֗וֹת כַּמִּדְבָּֽר׃ וַֽ֭יּוֹשִׁיעֵם מִיַּ֣ד שׂוֹנֵ֑א וַ֝יִּגְאָלֵ֗ם מִיַּ֥ד אוֹיֵֽב׃	But They saved them for Their name’s sake, to make known Their might; rebuked the Reed Sea and it dried; led them in the abyss like a wilderness, and saved them from the hateful, and redeemed them from the enemy.
וַיְכַסּוּ־מַ֥יִם צָרֵיהֶ֑ם אֶחָ֥ד מֵ֝הֶ֗ם לֹ֣א נוֹתָֽר׃ וַיַּאֲמִ֥ינוּ בִדְבָרָ֑יו יָ֝שִׁ֗ירוּ תְּהִלָּתֽוֹ׃ מִ֭הֲרוּ שָׁכְח֣וּ מַעֲשָׂ֑יו לֹא־חִ֝כּ֗וּ לַעֲצָתֽוֹ׃	And water covered their foes; not one of them remained. And they believed Their words; sang Their praise, then promptly forgot Their deeds, rather than wait for Their counsel.
וַיִּתְאַוּ֣וּ תַ֭אֲוָה בַּמִּדְבָּ֑ר וַיְנַסּוּ־אֵ֗֝ל בִּישִׁימֽוֹן׃ וַיִּתֵּ֣ן לָ֭הֶם שֶׁאֱלָתָ֑ם וַיְשַׁלַּ֖ח רָז֣וֹן בְּנַפְשָֽׁם׃	They craved cravings in the wilderness, and tested the Deity in the wasteland. They gave them their desire, but sent starvation into their souls.
וַיְקַנְא֣וּ לְ֭מֹשֶׁה בַּֽמַּחֲנֶ֑ה לְ֝אַהֲרֹ֗ן קְד֣וֹשׁ יְהֹוָֽה׃ תִּפְתַּח־אֶ֭רֶץ וַתִּבְלַ֣ע דָּתָ֑ן וַ֝תְּכַ֗ס עַל־עֲדַ֥ת אֲבִירָֽם׃ וַתִּבְעַר־אֵ֥שׁ בַּעֲדָתָ֑ם לֶ֝הָבָ֗ה תְּלַהֵ֥ט רְשָׁעִֽים׃	And they envied Moses in the camp, Aharon, holy of the Cause. The earth opened and swallowed Dathan, covered all Abiram’s assembly, and fire covered their assembly, flame burned the wicked.
יַעֲשׂוּ־עֵ֥גֶל בְּחֹרֵ֑ב וַ֝יִּשְׁתַּחֲו֗וּ לְמַסֵּכָֽה׃ וַיָּמִ֥ירוּ אֶת־כְּבוֹדָ֑ם בְּתַבְנִ֥ית שׁ֗֝וֹר אֹכֵ֥ל עֵֽשֶׂב׃	They made a calf at Ḥoreb and bowed to a cast form, and traded their glory for the form of a grass-eating ox.
שָׁ֭כְחוּ אֵ֣ל מוֹשִׁיעָ֑ם עֹשֶׂ֖ה גְדֹל֣וֹת בְּמִצְרָֽיִם׃ נִ֭פְלָאוֹת בְּאֶ֣רֶץ חָ֑ם נ֝וֹרָא֗וֹת עַל־יַם־סֽוּף׃	They forgot the Deity their savior, who did great works in Egypt, wonders in Ḥamite land, awesome acts at the Reed Sea.
וַיֹּ֗אמֶר לְֽהַשְׁמִ֫ידָ֥ם לוּלֵ֡י מֹ֘שֶׁ֤ה בְחִיר֗וֹ עָמַ֣ד בַּפֶּ֣רֶץ לְפָנָ֑יו לְהָשִׁ֥יב חֲ֝מָת֗וֹ מֵהַשְׁחִֽית׃	And They said They would destroy them, but Moses Their chosen stood in the breach before Them to turn back Their wrath from destroying.
וַֽ֭יִּמְאֲסוּ בְּאֶ֣רֶץ חֶמְדָּ֑ה לֹא־הֶ֝אֱמִ֗ינוּ לִדְבָרֽוֹ׃ וַיֵּרָגְנ֥וּ בְאׇהֳלֵיהֶ֑ם לֹ֥א שָׁ֝מְע֗וּ בְּק֣וֹל יְהֹוָֽה׃	And they rejected the desireable land, not trusting Their word, and grumbled in their tents. They did not listen to the Cause’s voice.
וַיִּשָּׂ֣א יָד֣וֹ לָהֶ֑ם לְהַפִּ֥יל א֝וֹתָ֗ם בַּמִּדְבָּֽר׃ וּלְהַפִּ֣יל זַ֭רְעָם בַּגּוֹיִ֑ם וּ֝לְזָרוֹתָ֗ם בָּאֲרָצֽוֹת׃	They raised Their hand at them, vowing that they should fall in the wilderness. their seed to fall among the nations, and to be scattered in the lands.
וַ֭יִּצָּ֣מְדוּ לְבַ֣עַל פְּע֑וֹר וַ֝יֹּאכְל֗וּ זִבְחֵ֥י מֵתִֽים׃ וַ֭יַּכְעִיסוּ בְּמַ֥עַלְלֵיהֶ֑ם וַתִּפְרׇץ־בָּ֗֝ם מַגֵּפָֽה׃	They yoked themselves to Baal-Peor, ate offerings to the dead, provoked anger in their acts, and a plague broke out among them.
וַיַּעֲמֹ֣ד פִּֽ֭ינְחָס וַיְפַלֵּ֑ל וַ֝תֵּעָצַ֗ר הַמַּגֵּפָֽה׃ וַתֵּחָ֣שֶׁב ל֭וֹ לִצְדָקָ֑ה לְדֹ֥ר וָ֝דֹ֗ר עַד־עוֹלָֽם׃	And Pinḥas stood and intervened, and the plague was stopped. And it was considered to his righteousness, for each and every generation to eternity.
וַ֭יַּקְצִיפוּ עַל־מֵ֥י מְרִיבָ֑ה וַיֵּ֥רַע לְ֝מֹשֶׁ֗ה בַּעֲבוּרָֽם׃ כִּי־הִמְר֥וּ אֶת־רוּח֑וֹ וַ֝יְבַטֵּ֗א בִּשְׂפָתָֽיו׃	And they provoked wrath at the waters of Meribah, and Moses was done wrong on their account — since they rebelled against him, he spoke rashly.
לֹֽא־הִ֭שְׁמִידוּ אֶת־הָעַמִּ֑ים אֲשֶׁ֤ר אָמַ֖ר יְהֹוָ֣ה לָהֶֽם׃ וַיִּתְעָרְב֥וּ בַגּוֹיִ֑ם וַֽ֝יִּלְמְד֗וּ מַעֲשֵׂיהֶֽם׃	They did not destroy the peoples, as the Cause had said to them, but intermingled with the nations, and learned their deeds.
וַיַּעַבְד֥וּ אֶת־עֲצַבֵּיהֶ֑ם וַיִּהְי֖וּ לָהֶ֣ם לְמוֹקֵֽשׁ׃ וַיִּזְבְּח֣וּ אֶת־בְּ֭נֵיהֶם וְאֶת־בְּנוֹתֵיהֶ֗ם לַשֵּׁדִֽים׃	And they worshipped their idols; they were a stumbling-block for them. And they sacrificed their sons and daughters to demons.
וַיִּ֥שְׁפְּכ֨וּ דָ֪ם נָקִ֡י דַּם־בְּנֵ֘יהֶ֤ם וּֽבְנוֹתֵיהֶ֗ם אֲשֶׁ֣ר זִ֭בְּחוּ לַעֲצַבֵּ֣י כְנָ֑עַן וַתֶּחֱנַ֥ף הָ֝אָ֗רֶץ בַּדָּמִֽים׃ וַיִּטְמְא֥וּ בְמַעֲשֵׂיהֶ֑ם וַ֝יִּזְנ֗וּ בְּמַ֥עַלְלֵיהֶֽם׃	And they spilled innocent blood, the blood of their sons and daughters who they had sacrificed to the Canaanite idols, so the land was defiled with blood. And they became impure in their acts, licentious in their deeds.
וַיִּחַר־אַ֣ף יְהֹוָ֣ה בְּעַמּ֑וֹ וַ֝יְתָעֵ֗ב אֶת־נַחֲלָתֽוֹ׃ וַיִּתְּנֵ֥ם בְּיַד־גּוֹיִ֑ם וַֽיִּמְשְׁל֥וּ בָ֝הֶ֗ם שֹׂנְאֵיהֶֽם׃ וַיִּלְחָצ֥וּם אוֹיְבֵיהֶ֑ם וַ֝יִּכָּנְע֗וּ תַּ֣חַת יָדָֽם׃	And the Cause’s wrath burned against Their people, abhorring Their inheritance. And They gave them into the hand of nations; those who hated them ruled over them, and their enemies oppressed them, and they were subject under their hand.
פְּעָמִ֥ים רַבּ֗וֹת יַצִּ֫ילֵ֥ם וְ֭הֵמָּה יַמְר֣וּ בַעֲצָתָ֑ם וַ֝יָּמֹ֗כּוּ בַּעֲוֺנָֽם׃	Many times They saved them, but they rebelled in their schemes and were brought down in iniquity.
וַ֭יַּרְא בַּצַּ֣ר לָהֶ֑ם בְּ֝שׇׁמְע֗וֹ אֶת־רִנָּתָֽם׃ וַיִּזְכֹּ֣ר לָהֶ֣ם בְּרִית֑וֹ וַ֝יִּנָּחֵ֗ם כְּרֹ֣ב חֲסָדָֽו׃ וַיִּתֵּ֣ן אוֹתָ֣ם לְרַחֲמִ֑ים לִ֝פְנֵ֗י כׇּל־שׁוֹבֵיהֶֽם׃	And They saw their distress, in hearing their cry, and remembered their covenant, and comforted them per Their great kindness, and gave them compassion before all their captors.
הֽוֹשִׁיעֵ֨נוּ ׀ יְ֘הֹוָ֤ה אֱלֹהֵ֗ינוּ וְקַבְּצֵ֮נוּ֮ מִֽן־הַגּ֫וֹיִ֥ם לְ֭הֹדוֹת לְשֵׁ֣ם קׇדְשֶׁ֑ךָ לְ֝הִשְׁתַּבֵּ֗חַ בִּתְהִלָּתֶֽךָ׃	Save us, Cause our God, and gather us from the nations, to thank Your holy name, and to exalt you with Your praises.
בָּ֤רֽוּךְ־יְהֹוָ֨ה אֱלֹהֵ֪י יִשְׂרָאֵ֡ל מִן־הָ֤עוֹלָ֨ם ׀ וְעַ֬ד הָעוֹלָ֗ם וְאָמַ֖ר כׇּל־הָעָ֥ם אָמֵ֗ן הַֽלְלוּ־יָֽהּ׃	Blessed be the Cause, God of Israel, from eternity to eternity, and all the people said amen, hallelujah!
ומוציאים ספר תורה וקורים שלושה גברי כהן — וילנו כל עדת בני ישראל ממחרת לוי — וידבר… הרמו מתוך העדה ישראל — ויקח אהרן כאשר דבר	And take out the Torah scroll and three people read: • First ‘aliyah: Numbers 17:6-8 • Second ‘aliyah: Numbers 17:9–11 • Third ‘aliyah: Numbers 17:12–15^[6] In the siddur these ‘aliyot are printed in their entirety.

This prayer commemorating a Jewish community pulling through an extremely dangerous occurrence of Plague, was written in the aftermath of the 1631 Italian plague. “The Italian plague of 1629–1631, also referred to as the Great Plague of Milan, was part of the second plague pandemic that began with the Black Death in 1348 and ended in the 18th century. One of two major outbreaks in Italy during the 17th century, it affected northern and central Italy and resulted in at least 280,000 deaths, with some estimating fatalities as high as one million, or about 35% of the population. The plague may have contributed to the decline of Italy’s economy relative to those of other Western European countries. Thought to have originated in Northern France in 1623, the plague was carried throughout Europe as a result of troop movements associated with the Thirty Years’ War and was allegedly brought to Lombardy in 1629 by soldiers involved in the War of the Mantuan Succession.” (via Wikipedia)

Source(s)

Al ha-Nissim for 25 Iyyar (Seder ha-Tamid, Provencal 1766), p. 1r

Al ha-Nissim for 25 Iyyar (Seder ha-Tamid, Provencal 1766), p. 1v

Al ha-Nissim for 25 Iyyar (Seder ha-Tamid, Provencal 1766), p. 2r

Al ha-Nissim for 25 Iyyar (Seder ha-Tamid, Provencal 1766), p. 2v

Al ha-Nissim for 25 Iyyar (Seder ha-Tamid, Provencal 1766), p. 3r

Notes

Notes
1	In the Hebrew, here and only here written Cazallion. An early sign of the Provençal Hebrew phonetic shift, wherein zayin developed the pronunciation of /v/.
2	27 May, 1631
3	In the Modim prayer, the final passage before an Al haNissim addition is inserted.
4	Lit. heart
5	The followng line in the Modim prayer.
6	In the siddur these ‘aliyot are printed in their entirety.

יום טוב של ק״ק קארפינטראס ל״ט בחדש ניסן | Poetic Additions for 9 Nisan, for when guards protected the Jews of Carpentras from an attempted pogrom — by Rabbi Mordecai Astruc (1682)

Isaac Gantwerk Mayer (translation) — Tue, 01 Apr 2025 20:06:27 +0000

The Seder ha-Tamid, a Provençal (Nusaḥ Comtat Venaissin) siddur published in Avignon in 1766, has liturgical additions for an amazing five different local festivals — one for Avignon, and two each for Carpentras and Cavaillon. Here’s a series of piyyutim for the ninth of Nisan in Carpentras. On 9 Nisan 5442 (17 April 1682), the gentile murderer of a Jew from Carpentras was drowned according to law. A mob began to form to attack the Jews for deigning to not be murdered. The rector of the comtat, Michele Antonio Vibò, decided to send guards to protect the Jews from the mob. This decision was celebrated by the Jews with multiple piyyuṭim and a full recitation of Hallel. Uniquely for the minor Purims analyzed in the Seder ha-Tamid so far, we know the author of one of these piyyutim, a sage and payṭan by the name of R. Mordecai Astruc!

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)
פיוט קודם ברכו לתפלת ערבית	Piyyuṭ before Barkhu for the evening prayer:
שֶֽׁבַח וִיקָר וּגְדֻלָּה יִתְּנוּ גְּאוּלִים יְשׁוֹרְרוּ יְזַמְּרוּ יְסַפְּרוּ תְּהִלּוֹת יְהֹוָה׃ אוֹרָה וְשִׂמְחָה שָׂשׂוֹן וִיקָר מִמָּֽוֶת נִגְאָלִים יְמַלְלוּ יְהַלְלוּ אֶת־שֵׁם יְהֹוָה׃ לְאֵל חַי יְרַנְּנוּ מַגְבִּֽיהַּ שְׁפָלִים וְהָלְכוּ וְיַמְלִֽיכוּ וִיבָרְכוּ אֶת־יְהֹוָה׃	Lauding, honor, and greatness the redeemed ones give; They will sing, hymn, tell the praises of the Cause. Light and joy, happiness and honor, redeemed from death; They will tell, they will praise the name of the Cause. To the Living Deity, who lifts up the fallen, they cheer, And go and enthrone and bless the Cause.
ואומרים ערבית כמו בחול עד כי מעולם קוינו לך ואומרים על הנסים יסדם החכם השלם רבי אליהו כרמי זׄלׄ בשנת הׄתׄמׄבׄ וסימנו בׄתׄםׄ לפׄקׄ	^[1] In the siddur, this is preceded by the regular introduction to and text of the Barkhu written out. And finish the evening prayer as on a regular weekday, up until “Forever we have hoped in You”^[2] In the Modim prayer, the final passage before an Al haNissim addition is inserted. and say the ‘Al haNissim originating from the complete sage Rabbi Eliyahu Karmi^[3] Also known as Elijah Crémieux of blessed memory in the year 5442,^[4] Gregorian calendar 1682 whose mnemonic is he is in a pure state^[5] The word בׄתׄםׄ is marked with upper dots, because the poem was written in the year 5442, and the gematria of בׄתׄםׄ is 442, the short count for the year. This is reflected in the English with the bold letters HEIIAUESE, which has the sum of 8+5+9+9+1+300+5+100+5=442 according to the abbreviated count.
עַל־הַנִּסִּים וְעַל־הַנִּפְלָאוֹת הֶרְאֵֽתָ אֵלֵֽינוּ עֲמוּסֵי הַתְּלָאוֹת בְּתִשְׁעָה לְחֹֽדֶשׁ נִיסָן שְׁנַת הוֹלֵךְ בְּׄתַׄםׄ	For the miracles and for the wonders You showed us, burdened with troubles On the ninth of the month of Nisan, The year of “he is in a pure state”^[6] Find previous note.. An additional note: in the Provencal dialect, word-final nasals merged to a velar eng sound, so Nisan and tam rhymed.
קָֽמוּ נֶגְדֵּֽנוּ שׂוֹנְאֵֽנוּ מַאֲלִיפוֹת בְּלִי יָדַ֣יִם רָפ֑וֹת בְּאַף וּבְחֵמָה לְהַכְחִידֵֽנוּ בְּלִי תְּקוּמָה מִקִּנְאָה שֶׁבָּאָה לִידֵי שִׂנְאָה	Our thousandfold foes^[7] A hard to translate pun on Psalm 144:13’s “our thousandfold flocks” — with “our flocks” as tsonenu and “our foes” sonenu. rose against us, without slack hands,^[8] Isaiah 35:3 In rage and anger, to destroy us irrevocably, from envy that came alongside hatred.
עַל־אוֹדוֹת אֲשֶׁ֨ר רָאִ֜ינוּ צָרַ֥ת אָחִ֒ינוּ֒ אֲשֶׁר נִשְׁפַּךְ דָּמוֹ אֵל־נְקָמ֥וֹת יְהֹוָ֑ה דַם־עֲבָדָ֖יו יִקּ֑וֹם וְכִפֶּ֥ר אַדְמָת֖וֹ עַמּֽוֹ	For the matter that we saw, the stress of our brother^[9] Find Genesis 42:21 Whose blood was spilled. Vengeance-deity, Cause!^[10] Psalms 94:1 Avenge your servants’ blood and forgive its land, its people!^[11] Deuteronomy 32:43
וְכַאֲשֶׁר קַֽמְנוּ אֲנַֽחְנוּ גּוֹאֲלֵי הַדָּם לָבֹא בֵּֽין־דִּ֣ין לְדִ֗ין וּבֵֽין־דָּ֨ם ׀ לְדָ֜ם נֶֽגֶד הָרוֹצֵֽחַ חָם לִבָּם בְּקִרְבָּם וַיְהִי רוֹתֵֽחַ וַיַּעֲלִֽילוּ עָלֵֽינוּ עֲלִילוֹת	And as we blood-redeemers rose up, To come between judging and judging, blood and blood^[12] Find Deuteronomy 17:8 Against the murderer. Their hearts were boiling hot within them, and they schemed schemes against us.
אֶֽחֱזוּ־לָ֙נוּ֙ שֻֽׁעָלִ֔ים לֹ֥א יַשְׁאִ֖רוּ עוֹלֵל֑וֹת וַיָּשִֽׂימוּ הַמַּקְלוֹת לָשִׂים מְעַ֨ט הַצֹּ֤אן הָאֵֽלֶּה לְטִבְחָה בְּיָגוֹן וַאֲנָחָה	Grab the foxes for us,^[13] Song of Songs 2:15 they would leave no gleanings!^[14] Jeremiah 49:9, Obadiah 1:5 And they took the sticks to put this miniscule flock^[15] I Samuel 17:28 to the slaughter in sorrow and grief.
יָצְאוּ מְזֻיָּנִים לְהָמִית אֵ֖ם עַל־בָּנִֽים׃ לִשְׁלֹל שְׁלָלֵֽנוּ לָבוּז אֶת־בָּתֵּֽינוּ	They went out armed to kill mother and children alike,^[16] Genesis 32:12 to loot our loot, to pillage our houses.
ק֣וֹל בְּכִ֣י תַמְרוּרִ֔ים נְהִי֙ וִילָלָה בְּת֣וֹךְ הַֽמְּסִלָּ֑ה	The sound of bitter weeping, wailing and moaning,^[17] See Jeremiah 31:15 in the middle of the highway^[18] II Samuel 20:12
כִּי אָמַֽרְנוּ כֻּלָּ֥נוּ אָבָֽדְנוּ נִגְזַ֥רְנוּ לָֽנוּ מִי יַצִּילֵֽנוּ מִצָּרֵי מְתִים גּ֣וֹי כְּרֵתִ֑ים נׇכְרִים וְתוֹשָׁבִים כֻּלָּם כִּזְאֵבִים	For we said “we are all lost!^[19] Numbers 17:27 We’ve been decreed against!^[20] Ezekiel 37:11 Who will save us from the foes of men, the Cretan nation?^[21] Zephaniah 2:5. Here used as an allegory for the Christian community. Outsiders and foreigners, all like wolves!
אֶת־שְׁאֵרִיתֵֽנוּ לְהַכְרִית לוּלֵי חַסְדֵי יְהֹוָה זָכָר הַבְּרִית אֲשֶׁר נֶעֱשָׂה בְּאוֹתָהּ שָׁעָה וַיְהִי לָֽנוּ לִישׁוּעָה כִּי מִצְוָה בְּעִדָּנָא מַצְּלָא וּמַגְּנָא	To cut down our remnant, were it not for the Cause’s kindness, remembering the covenant that was made at that time, and was our salvation. For a commandment, when done, protects and saves.^[22] Bavli Sotah 21a
וְהֵעִיר מִמְּע֥וֹן קׇדְשֽׁוֹ ר֤וּחַ הַמּוֹשֵׁל֙ בְּאֵיבוֹ כִּי בְיַד יְהֹוָה לִבּוֹ	And from Their holy abode^[23] Zechariah 2:17 the ruler’s spirit^[24] Ecclesiastes 10:4 was angrily roused For the Cause’s heart is in Their hand.
וּבָא אֶל־הַשַּֽׁעַר אֲשֶׁר בָּֽאוּ בוֹ וּגְדוֹל הָרוֹעֶה שֶׁהִרְחִיקָם מֵעַל גְּבוּלֵֽנוּ וְשָׂם בִּשְׁעָרֵֽינוּ שׁוֹמְרִים וַחֲיָלוֹת אִ֤ישׁ חַרְבּוֹ֙ עַל־יְרֵכ֔וֹ מִפַּ֖חַד בַּלֵּילֽוֹת	And They came to the gate to which they came. And great was the Shepherd who removed them from our borders and placed in our gates guardians and soldiers — each man with sword on thigh out of night-fear.^[25] Song of Songs 3:8
וַיהֹוָ֗ה הֵפִ֥יר עֲצַת־גּוֹיִ֑ם הִצִּילָֽנוּ מִמָּֽוֶת לְחַיִּים	And the Cause overturned the schemes of the gentiles,^[26] See Psalm 33:10 Saved us from death to life.
לֹ֤א לָ֥נוּ יְהֹוָ֗ה לֹ֫א־לָ֥נוּ כִּי אִם לְמַֽעַן זְכוּת אֲבוֹתֵֽינוּ לֹא מְאָסָנוּ לְכַלּוֹתֵֽינוּ לְהָפֵר בְּרִיתוֹ אִתָּֽנוּ	Not for us, Cause, not for us,^[27] Psalms 115:1 But rather in the merit of our ancestors Did They not spurn us to destroy us or nullify our pact.^[28] Find Leviticus 26:44
וְעַל הַיָּד שֶׁנִּשְׁתַּלְּחָה אֵין לָֽנוּ לְהָבִיא קׇרְבַּן תּוֹדָה וּמִנְחָה כִּי אִם שִׁיר וּשְׁבָחָה הַלֵּל וְזִמְרָה בִּמְקוֹם חָלָל צִיר וּצְוָחָה וְקָבַֽעְנוּ יוֹם זֶה שָׂשׂוֹן וְשִׂמְחָה	And due to the hand stretched out We cannot bring thanksgiving or grain offering,^[29] These two lines largely derive from the festival additional service. But rather song and laudation, praise and hymns rather that slaughter, writhing and wailing. And we established this day of happiness and joy.
טוֹב לְהוֹדוֹת לָאָדוֹן הָאֲדוֹנִים וּמַתָּנ֖וֹת לָֽאֶבְיֹנִֽים לְךָ֤ יְהֹוָה֙ הַמַּמְלָכָ֔ה תּוֹצִיאֵֽנוּ מֵעֵֽמֶק הַבָּכָא וּמֵאֲפֵלָה לְאוֹרָה תִּבְנֶה בֵּית הַבְּחִירָה שָׁם נַעֲשֶׂה לְפָנֶֽיךָ קׇרְבְּנוֹת חוֹבוֹתֵֽינוּ כְּבַתְּחִלָּה וְנוֹדֶה לְשִׁמְךָ הַגָּדוֹל סֶֽלָה׃	It’s good to thank the Master of masters, giving to the poor.^[30] Esther 9:22 Yours, Cause, is reign!^[31] I Chronicles 29:11 You brought us from the vale of tears and from darkness to light. You will build the Chosen House where we will do our required offerings before You as of yore, and thank Your great name forever.
ואומרים קדיש תתקבל וברכו ועלינו לשבח וכו׳.	And say the final Qaddish and Barkhu and ‘Aleinu etc.
בשחרית אומרים זמירות של חול עד ובתורתך׃	For the morning service, say Zmirot for weekdays as usual until “And in your Torah…”^[32] Referring to the final line before Yishtabaḥ. In the Provençal rite, as in the modern Italian rite, after the Song of the Sea was recited the piyyut Kol B’ruei, followed by the Shema’ as introduced by this line.
רשות אֱלֹהַּ חַי אֲשֶׁר הַכֹּל בְּיָדוֹ לנועם יסוד הכל מחרך לְאֵל חֵי נַפְשִׁי צְאִי לנועם מציב אדמה	Reshut “The Living One God in whose hand is all” to the tune of Y’sod haKol Muḥarrak “Go out, my soul, to the living God” to the tune of M’tziv Adama^[33] Both of these piyyutim were also recited on 15 Kislev in the Carpentras custom, and have thus already been transcribed. They can be found here.
נשמת כל חי… עד …לבדך אנחנו מודים׃	From “the soul of all life” to “to You alone we thank.”^[34] The first two paragraphs of the Nishmat prayer. In the siddur these paragraphs are printed in full. The following text is a nishmat piyyut, recited (in this case) as an introdution to Ilu Finu and the rest of the Nishmat prayer.
נִשְׁמַת אִׄישׁ הָיָה בְּׄתָׄםׄ לְבָבוֹ לְבַקֵּשׁ טֶֽרֶף לְבֵיתוֹ תְּאַׄדְּרָךְ הִכָּֽהוּ אוֹיֵב מַכַּת מַרְדּוּת וְהֵמִיתוֹ וְלֹא־יָדַ֥ע אִישׁ֙ אֶת־קְבֻ֣רָת֔וֹ׃	The soul of a pure-hearted^[35] See the note for “he is in a pure state”, spelled the same way. man there was who sought food for his home — ennoble You!^[36] We know the author of this piyyuṭ! It was written by R. Mordecai Astruc, who lived in the late 17th century and signed his name in a double acrostic. — A foe struck him with rebels’ lashes and killed him.^[37] i.e. A Jew was murdered by a gentile and buried in secret. No man knew his grave!^[38] Deuteronomy 34:6
נִשְׁמַת נָׄפֽוֹצוּ עֲדָתֶֽךָ אָנֶה וָאָנָה לָדַֽעַת מֶה־הָֽיָה לוֹ תְּנַׄצְּחָךְ וַיִּמְצְאוּ הָרוֹצֵֽחַ אֲשֶׁר הִטְמִינוֹ בְּאׇהֳלוֹ יְגַלּ֣וּ שָׁמַ֣יִם עֲוֺנ֑וֹ וְ֝אֶ֗רֶץ מִתְקוֹמָ֘מָ֥ה לֽוֹ׃	The soul of Your congregation spread about hither and thither to know what became of him — immortalize You! — and they found the murderer who had buried him in his tent.^[39] The gentile murderer was found. Heaven exposes his iniquity, earth rises up against him!^[40] Job 20:27
נִשְׁמַת יִׄבְחַר מָֽוֶת מֵחַיִּים וּבְפַת־בַּג הַגּוֹי לֹא יִגָּאֵל תְּיַׄעֲדָךְ וּבְמוֹתוֹ הִטְבִּיעוֹ בַּנָּהָר יַֽעַן לֹא יִמְצָאֵֽהוּ הַגּוֹאֵל הֵ֚מָּה מֵ֣י מְרִיבָ֔ה אֲשֶׁר־רָב֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל׃	The soul of he who chose^[41] Printed is נִבְחַר, “will be chosen,” a printer’s error to make the text closer to Jeremiah 8:3 but which breaks the acrostic. Thanks to Yosef Razin for suggesting this emendation! death over life was unredeemed by the gentile allotment — designate You! — and in his death they drowned him in the river since they found no redeemer.^[42] He was drowned for his crime. These are the waters of strife, where the children of Israel strove.^[43] Numbers 20:13
נִשְׁמַת מְׄיַחֶֽלֶת פְּדוּתְךָ אַמִּיץ כֹּֽחַ וְרֹב אוֹנִים תַּמְׄלִיכָךְ יוֹם אוֹיֵב עִפַּר בֶּעָפָר וַיְּסַקֵּל בַּאֲבָנִים אֶֽחֱזוּ־לָ֙נוּ֙ שֻֽׁעָלִ֔ים שֻׁעָלִ֥ים קְטַנִּ֖ים	The soul awaiting Your strong, courageous, and powerful liberation — enthrone You! — on the enemy’s day was covered in dirt and stoned with stones.^[44] A mob began to form, throwing rocks and dirt. Grab for us the foxes, the little foxes!^[45] Song of Songs 2:15
נִשְׁמַת רְׄדוּפָה וּלְחוּצָה מִבַּֽיִת וּמִחוּץ מְחוּצָה תְּרׄוֹמְמָךְ יוֹם לְהַעֲמִיד הָרוֹצֵֽחַ בַּדִּין יָצָא עַל דָּם נָקִי אֲשֶׁר שָׁפַךְ אַֽרְצָה׃	The soul pursued and stressed, inside and outside crushed — exalt You! — on the day of making the murderer stand in judgment, he went out^[46] Printed is יָצָאתָה, “you went out,” a printer’s error which breaks the rhyme. for the innocent blood he had spilled earthward.
נִשְׁמַת דַּׄם הַבְּרִית רָאָה וַיַחֲמוֹל עַל־עַמּוֹ תְּדַׄגְּלָךְ וְהֵעִיר רֽוּחַ הַמּוֹשֵׁל עֲלֵיהֶם מִמְּרוֹמוֹ יוֹשֵׁ֣ב בַּשָּׁמַ֣יִם יִשְׂחָ֑ק אֲ֝דֹנָ֗י יִלְעַג־לָֽמוֹ׃	The soul of the covenant-blood They saw, and had mercy on Their people — distinguish You! — and from Their heights aroused the ruler’s spirit upon them.^[47] The rector of the Comtat sent forces to defend the Jews, which the poet credits to divine intervention. The heaven-dweller laughs; my Master mocks them!^[48] Psalms 2:4
נִשְׁמַת כְּׄלוּאָה בְּחַדְרֵי בֵיתָהּ וְעֵינֶֽיהָ תְּלוּיוֹת בַּמְּרוֹמִים תְּכַׄבְּדָךְ יוֹם הֶעֱמִֽידוּ עָלֶֽיהָ שׁוֹמְרִים וּפָנֶֽיהָ נִכְלָמִים וַיַּעַמְדוּ בַּמִשְׁמָ֖ר שְׁלֹ֥שֶׁת יָמִֽים׃	The soul confined in her houses’ rooms, her eyes hanging on heaven — honor You! — on the day they made guardians stand, their faces ashamed, and they stood on guard three days.^[49] Find Genesis 42:17
נִשְׁמַת יׄוֹם טוֹב קָבְעָה לְהַלְּלָךְ וְלִבָּהּ לָךְ מוֹדֶה תְּיַׄחֲדָךְ בִּמְקוֹם בִּכְיָה וְאַנְחָתָה אֲשֶׁר דָּמָהּ לָךְ יַזֶּה בַּיָּמִים הַהֵם וּבַזְּמַן הַזֶּה׃	The soul established a holiday to praise You, her heart thanking You^[50] In the Provençal dialect, intervocalic ד was pronounced /z/, so מוֹדֶה is a slant rhyme withיַזֶּה.. It’s not a full rhyme because ז itself was in the process of shifting to /v/. Provençal Hebrew was weird. — unify You! — in place of weeping and moaning whose blood would be scattered to You, in those days and at this time.^[51] From the Al haNisim paragraph, as well as the She-’Asa Nisim blessing.
נִשְׁמַת חֲסִ ידֶֽיךָ יְזַֽמְּרוּ־לָךְ מַשְׁבִּ֤יחַ ׀ שְׁא֣וֹן יַ֭מִּים וְדׇכְיָם תְּחַסְּנָךְ מַדְלִיקִין נֵרוֹת בְּחַצְרוֹת קׇדְשֶֽׁךָ בְּאֶֽרֶץ שִׁבְיָם אוֹמְרִים וְאִֽלּוּ פִֽינוּ מָלֵא שִׁירָה כַּיָּם׃	The soul of Your pious ones^[52] The double acrostic for this verse is of unclear meaning. It is marked as the two letters חס, which doesn’t fit with the rest of the piyyut’s אני מרדכי.. It can’t be an abbreviated form of last name Astruc, because he signs it elsewhere in piyyutim as אשטרוק.. And none of the common abbreviations for חׄסׄ make sense in context. Any ideas in the comments would be appreciated! will hymn to You who stills the raging seas^[53] Psalms 65:8 and their pounding — fortify You — lighting candles in Your holy courts in the land of their captivity, saying “And if our mouths were as full of song as the sea…” (verse)
וגומרים הכל כמו טו לחדש כסליו הלל וקריאת התורה׃	And finish everything as on 15 Kislev, hallel and Torah reading.^[54] The poem before hallel and Torah reading, also recited on 15 Kislev, can be found here.

Source(s)

Al ha-Nissim for 9 Nisan (Seder ha-Tamid, Provencal 1766), p. 136r

Al ha-Nissim for 9 Nisan (Seder ha-Tamid, Provencal 1766), p. 138v

Al ha-Nissim for 9 Nisan (Seder ha-Tamid, Provencal 1766), p. 138r

Al ha-Nissim for 9 Nisan (Seder ha-Tamid, Provencal 1766), p. 137v

Al ha-Nissim for 9 Nisan (Seder ha-Tamid, Provencal 1766), p. 137r

Al ha-Nissim for 9 Nisan (Seder ha-Tamid, Provencal 1766), p. 136v

Notes

Notes
1	In the siddur, this is preceded by the regular introduction to and text of the Barkhu written out.
2	In the Modim prayer, the final passage before an Al haNissim addition is inserted.
3	Also known as Elijah Crémieux
4	Gregorian calendar 1682
5	The word בׄתׄםׄ is marked with upper dots, because the poem was written in the year 5442, and the gematria of בׄתׄםׄ is 442, the short count for the year. This is reflected in the English with the bold letters HEIIAUESE, which has the sum of 8+5+9+9+1+300+5+100+5=442
6	Find previous note.. An additional note: in the Provencal dialect, word-final nasals merged to a velar eng sound, so Nisan and tam rhymed.
7	A hard to translate pun on Psalm 144:13’s “our thousandfold flocks” — with “our flocks” as tsonenu and “our foes” sonenu.
8	Isaiah 35:3
9	Find Genesis 42:21
10	Psalms 94:1
11	Deuteronomy 32:43
12	Find Deuteronomy 17:8
13	Song of Songs 2:15
14	Jeremiah 49:9, Obadiah 1:5
15	I Samuel 17:28
16	Genesis 32:12
17	See Jeremiah 31:15
18	II Samuel 20:12
19	Numbers 17:27
20	Ezekiel 37:11
21	Zephaniah 2:5. Here used as an allegory for the Christian community.
22	Bavli Sotah 21a
23	Zechariah 2:17
24	Ecclesiastes 10:4
25	Song of Songs 3:8
26	See Psalm 33:10
27	Psalms 115:1
28	Find Leviticus 26:44
29	These two lines largely derive from the festival additional service.
30	Esther 9:22
31	I Chronicles 29:11
32	Referring to the final line before Yishtabaḥ. In the Provençal rite, as in the modern Italian rite, after the Song of the Sea was recited the piyyut Kol B’ruei, followed by the Shema’ as introduced by this line.
33	Both of these piyyutim were also recited on 15 Kislev in the Carpentras custom, and have thus already been transcribed. They can be found here.
34	The first two paragraphs of the Nishmat prayer. In the siddur these paragraphs are printed in full. The following text is a nishmat piyyut, recited (in this case) as an introdution to Ilu Finu and the rest of the Nishmat prayer.
35	See the note for “he is in a pure state”, spelled the same way.
36	We know the author of this piyyuṭ! It was written by R. Mordecai Astruc, who lived in the late 17th century and signed his name in a double acrostic.
37	i.e. A Jew was murdered by a gentile and buried in secret.
38	Deuteronomy 34:6
39	The gentile murderer was found.
40	Job 20:27
41	Printed is נִבְחַר, “will be chosen,” a printer’s error to make the text closer to Jeremiah 8:3 but which breaks the acrostic. Thanks to Yosef Razin for suggesting this emendation!
42	He was drowned for his crime.
43	Numbers 20:13
44	A mob began to form, throwing rocks and dirt.
45	Song of Songs 2:15
46	Printed is יָצָאתָה, “you went out,” a printer’s error which breaks the rhyme.
47	The rector of the Comtat sent forces to defend the Jews, which the poet credits to divine intervention.
48	Psalms 2:4
49	Find Genesis 42:17
50	In the Provençal dialect, intervocalic ד was pronounced /z/, so מוֹדֶה is a slant rhyme withיַזֶּה.. It’s not a full rhyme because ז itself was in the process of shifting to /v/. Provençal Hebrew was weird.
51	From the Al haNisim paragraph, as well as the She-’Asa Nisim blessing.
52	The double acrostic for this verse is of unclear meaning. It is marked as the two letters חס, which doesn’t fit with the rest of the piyyut’s אני מרדכי.. It can’t be an abbreviated form of last name Astruc, because he signs it elsewhere in piyyutim as אשטרוק.. And none of the common abbreviations for חׄסׄ make sense in context. Any ideas in the comments would be appreciated!
53	Psalms 65:8
54	The poem before hallel and Torah reading, also recited on 15 Kislev, can be found here.

יום טוב של ק״ק קאוואליאון לכ״ט בחדש סיון | Poetic Additions for 29 Sivan, a barely-avoided blood-libel pogrom in Cavaillon (1713)

Isaac Gantwerk Mayer (transcription & naqdanut) — Sat, 28 Jun 2025 21:50:04 +0000

The Seder ha-Tamid, a Provençal (Nusaḥ Comtat Venaissin) siddur published in Avignon in 1766, has liturgical additions for an amazing five different local festivals — one for Avignon, and two each for Carpentras and Cavaillon. Here’s a series of piyyutim for the twenty-ninth of Sivan in Cavaillon. On 29 Sivan 5473 (23 June 1713) a Christian child was found dead and drained of blood. A mob was formed, which stormed the Jewish quarter in Cavaillon looking for any sign of blood in their houses. But none was found, and — miraculously — the total lack of evidence was enough to stop the Jews from being murdered. (Would be nice if that had worked every time there was a blood libel, seeing as there was never any evidence for something that never happened.) To commemorate this close-call escape, the Jews of Cavaillon celebrated a minor festival day, with some additional psalms, an Al haNisim poem by (the otherwise unknown) R. Gad son of R. Judah de Bédarride, and a recitation of the Song of the Sea.

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.” “God” is used to translate the divine name Elohim. 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)
פסוקים שאומרים ליל יום טוב מק״ק קאוואליאון בכ״ט לחדש סיון, והפיוט ועל הניסים הנמשך שחבר היקר והאלוף והפייטן ה״ה רבי גד ברבי יהודה דבידארידוה	Verses recited before the festival night of the holy community of Cavallion on 29 Sivan, and the included v-Al haNisim piyyut, composed by the great and noble poet, rabbi and teacher, Rabbi Gad son of Rabbi Yehudah de Bédarride
בלילה קודם ברכו אומרים	At night, before Barkhu say:
פסוקים	Verses
אוֹדֶ֣ה יְ֭הֹוָה בְּכׇל־לֵבָ֑ב בְּס֖וֹד יְשָׁרִ֣ים וְעֵדָֽה׃ (תהלים קיא:א)	I thank the Cause wholeheartedly, in the upright council and assembly. (Psalms 111:1)
לְעֹ֘שֵׂ֤ה נִפְלָא֣וֹת גְּדֹל֣וֹת לְבַדּ֑וֹ כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃ (תהלים קלד:ד)	Making great wonders alone, for eternal is Their kindness! (Psalms 136:4)
וַיִּפְרְקֵ֥נוּ מִצָּרֵ֑ינוּ כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃ (תהלים קלו:כד)	And saved us from our stressors, for eternal is Their kindness (Psalms 136:24)
אֲרוֹמִמְךָ֣ יְ֭הֹוָה כִּ֣י דִלִּיתָ֑נִי וְלֹֽא־שִׂמַּ֖חְתָּ אֹיְבַ֣י לִֽי׃ (תהלים ל:ב)	I will exalt the Cause for I was low, but my enemies did not rejoice over me. (Psalms 30:2)
הָפַ֣כְתָּ מִסְפְּדִי֮ לְמָח֢וֹל לִ֥֫י פִּתַּ֥חְתָּ שַׂקִּ֑י וַֽתְּאַזְּרֵ֥נִי שִׂמְחָֽה׃ (תהלים ל:יב)	You turned my mourning into a dance for me, opened my sackcloth and girded me with joy (Psalms 30:12)
בְּֽ֭מַקְהֵלוֹת בָּרְכ֣וּ אֱלֹהִ֑ים אֲ֝דֹנָ֗י מִמְּק֥וֹר יִשְׂרָאֵֽל׃ (תהלים סח:כז)	In congregations, bless God, the Master, from the source of Israel. (Psalms 68:27)
בָּרְכוּ אֱלֹהִים בְּֽמַקְהֵלוֹת׃	Bless God in congregations!
פיוט	Piyyuṭ
בְּמַקְהֵלוֹת שִׁירוּ עֲדַת כְּמֵהִים וּבִטְחוּ בַּיהֹוָה וּבַעֲדַת כׇּל־הֲמוֹנַי בְּמַקְהֵלוֹת בָּרְכוּ אֱלֹהִים יְהֹוָה יְהֹוָ֥ה הוֹשִׁ֑יעָה הַ֝מֶּ֗לֶךְ יַעֲנֵ֥נוּ בְיוֹם־קׇרְאֵֽנוּ׃ (תהלים כ:י)	In congregations sing, yearning assembly, and trust in the Cause; And in my myriad assembly, in congregations, bless God the Cause. O Cause, save! May the Sovereign answer us on the day we call. (Psalms 20:10)
וגומרים ערבית כמו חול וכמגיע לכי מעולם קוינו לך אומרים	And finish the evening prayer as a regular weekday, and when reading “Forever we have hoped in You”^[1] In the Modim prayer, the final passage before an Al haNissim addition is inserted. say:
עַל־הַנִּסִּים וְעַל־הַפֻּרְקָן וְעַל־הַגְּבוּרוֹת. אֲשֶׁר גָּמַֽלְתָּ וְעָשִֽׂיתָ עִמָּֽנוּ וּלְבָנֵֽינוּ וּלְדוֹרוֹת׃	For the miracles and for the rescue and for the mighty acts that You repaid and did for us and our children and for our descendants
בְּיוֹם עֶשְׂרִים וְתִשְׁעָה לְחֹֽדֶשׁ סִיוָן שְׁנַת חֲמֵֽשֶׁת אֲלָפִים וְאַרְבַּע מֵאוֹת וּשְׁלֹשָׁה וּשְבִיעִים. קָֽמוּ נֶגְדֵּֽנוּ עֲדַת פָּרִיצִים וּמְרֵעִים. הֶ֣בֶל הֵ֔מָּה מַעֲשֵׂ֖ה תַּעְתֻּעִ֑ים׃ (ירמיה י:טו)	On the twenty-ninth day of the month of Sivan in the year 5473,^[2] 23 June 1713 an assembly of the corrupt and evil rose against us — worthless are they, a work of delusions! (Jeremiah 10:15)
עַל־אוֹדוֹת אֲשֶׁר מָצְאוּ בְּיוֹם אֵידָם. נַֽעַר הָרוּג בְּלִי דָּם׃	Regarding what they found on their iniquitous day: a lad, killed, lacking blood.
כִּמְעַט הָיָה לָֽנוּ לְמוֹקֵשׁ. בְּאׇמְרָם אֶת־דָּמוֹ מִידֵיכֶם נְבַקֵּשׁ׃	It almost became a stumbling-block for us, as they said “We seek his blood from your hands!”
וְהָרְשָׁעִים הַהֵם נִקְהֲלוּ עָלֵינוּ הֶעֱרִֽימוּ סוֹד. וּבִקְּשׁוּ לַהֲרֹס עַד־הַיְסוֹד׃	And these wicked ones gathered against us, schemed secretly, and sought to destroy to the very foundation.
כִּי אָמְר֗וּ לְ֭כוּ וְנַכְחִידֵ֣ם מִגּ֑וֹי וְלֹֽא־יִזָּכֵ֖ר שֵֽׁם־יִשְׂרָאֵ֣ל (תהלים פג:ה) עֻ֥צוּ עֵצָ֖ה וְתֻפָ֑ר דַּבְּר֤וּ דָבָר֙ וְלֹ֣א יָק֔וּם כִּ֥י עִמָּ֖נוּ אֵֽל׃ (ישעיה ח:י)	For they said “Let’s go annihilate them from nationhood, that the name of Israel not be remembered;” (Psalms 83:5) scheme your schemes, and they will be overturned, say your piece, and it will not come about, for the Deity is with us! (Isaiah 8:10)
וּבָאוּ עָלֵֽינוּ בָּעֲלִילָה. תּוֹךְ תּוֹךְ חֲצֵרֵֽנוּ בַּמְּסִלָּה. בְּאִישׁ֥וֹן לַ֝יְלָה וַאֲפֵלָֽה: (משלי ז:ט)	And they came against us with libel, into our courtyards by the track, in darkest night and gloom (Proverbs 7:9)
בַּלַּֽיְלָה נָדְדָה שְׁנַת הַמֶּֽלֶךְ. נָדְדוּ עֶלְיוֹנִים לְבַקֵּשׁ פְּלֵיטָה עַל־עַם עָנִי וְהֵֽלֶךְ׃ לֹא בִּזְכוּתֵֽינוּ רַק בִּזְכוּת הָאֵתָנִים. וּבִזְכוּת יוֹנְקֵי שָׁדַֽיִם וּקְטַנִּים׃	In the night, sleep fled the Sovereign;^[3] Find Esther 6:1. The angels begged God to save Israel from destruction. the highest ones fled to seek rescue for the poor and wandering people. Not in our merit, only in the merit of the mighty ones,^[4] A common poetic term for the patriarchs, Abraham, Isaac, and Jacob and the merit of those nursing from breasts and little ones.
חָפְשׂוּ וּבִקְּרוּ וּבַקְּשׁוּ בְּכׇל־בָּתֵּֽינוּ לִרְאוֹת אִם־יִמְצְאוּ טִפַּת דָּם. אוֹ אֲפִֽלּוּ רֹֽשֶׁם אֲדַמְדַּם׃	They searched^[5] The root ḥpś is usually found in the pi’el, but here is found in the pa’al. This is not a typo, merely a poetic form. See Proverbs 2:4 and Proverbs 20:27, Psalms 64:7, and Lamentations 3:40 for other instances of it. and inquired and sought in all our houses to see if they could find a drop of blood, or even a reddish stain.
וְגָדוֹל הָרוֹעֶה הִצִּילָֽנוּ מִפִּי אֲרָיוֹת וְדֻבִּים שֶׁאִם־מָצְאוּ אֵֽיזֶה דָּבָר מָה־שֶׁיִּסְמֽוֹכוּ הָיוּ עוֹשִׂים בְּשׂוֹנְאֵיהֶם שֶׁל־יִשְׂרָאֵל כְּלָיָה. כִּי כְּבָר יָצָא קוֹל הֲמָיָה. הַיְּהוּדִים הָרְגוּ אוֹתוֹ בִּזְרוֹעַ נְטוּיָה׃ בָּֽאנוּ בָּאֵשׁ וּבַמַּֽיִם וַתּוֹצִיאֵֽנוּ לָרְוָיָה׃	And the good Shepherd^[6] While often associated with Christianity, this term is also found in the midrashic literature for God. saved us from the mouth of lions and bears, for if they had found anything they could rely on they would have made destruction upon the enemies of Israel,^[7] A euphemism for Israel itself for the mob’s voice already came out: “The Jews killed him with a strong hand!” We went through fire and water, and You brought us out to relief.
בְּאׇמְרָם שֶׁכָּךְ הִיא מִנְהָגֵֽנוּ בְּכׇל־שָׁנָה וְשָׁנָה. הוֹרְגִים נַֽעַר קָטֹן בְּלִי חֲנִינָה. וְהָיִֽינוּ לְמָשָׁל וְלִשְׁנִינָה. וְאֵין זֶה כִּי־אִם תּוֹאֲנָה. נְקֹם נִקְמָתֵֽנוּ שׁוֹכֵן מְעוֹנָה. כִּי לֹא מָצְאָה מָנֽוֹחַ הַיּוֹנָה. וְעַל־זֶה קָבַֽעְנוּ לְיוֹם צָרָה יוֹם שִׂמְחָה וְרִנָּה. שְׂפָתֵֽנוּ תַּרְנֵנָּה. שִׁירוֹת וְתִשְׁבָּחוֹת הַלֵּל וְזִמְרָה בְּלֹא תְּחִנָּה. רַק יוֹם טוֹב לְהוֹדוֹת לְהַלֵּל לְשַׁבֵּֽחַ לְפָאֵר עַל־הַנֵּס אֲשֶׁר עָשִֽׂיתָ לְעַם קְטַנֵּי אֲמָנָה. וְהָיְתָה לָֽנוּ מָגֵן וְצִנָּה. וְכָֽכָה קָבַֽעְנוּ עָלֵֽינוּ וְעַל־הַבָּאִים אַחֲרֵֽינוּ בְּכׇל־שָׁנָה וְשָׁנָה. וְתִשְׂמַח הָעֲגוּנָה. וְלִירוּשָׁלַֽיִם מְבַשֵּׂר תְּנָה׃	As they would say it is our custom each and every year, killing a young lad callously, as a proverb and byword — and this is nothing but a pretext. Avenge our vengeance, Dweller on High, for the dove has not found rest! And for this we established this stressful day as a day of joy and cheer; our lips exalting songs and laudations, praise and hymn without pleas, only a holiday to thank and praise and laud and glorify for the miracle that You did to the people small in faith. And You were for us a shield and buckler, and thus we established upon us and those who come after us each and every year. Let she who is chained rejoice, and give a herald to Jerusalem!
וְנוֹדֶה לְשִׁמְךָ הַגָּדוֹל סֶֽלָה׃	And we will thank Your great name, selah.
ועל כולם וכולי	And for all this…^[8] The followng line in the Modim prayer. etc.
קודם הוצאת התורה מזמור נ״ה	Before taking out the Torah: Psalms 55
לַמְנַצֵּ֥חַ בִּנְגִינֹ֗ת מַשְׂכִּ֥יל לְדָוִֽד׃	To the conductor, arioso, a lesson of David.
הַאֲזִ֣ינָה אֱ֭לֹהִים תְּפִלָּתִ֑י וְאַל־תִּ֝תְעַלַּ֗ם מִתְּחִנָּתִֽי׃ הַקְשִׁ֣יבָה לִּ֣י וַעֲנֵ֑נִי אָרִ֖יד בְּשִׂיחִ֣י וְאָהִֽימָה׃ מִקּ֤וֹל אוֹיֵ֗ב מִ֭פְּנֵי עָקַ֣ת רָשָׁ֑ע כִּֽי־יָמִ֥יטוּ עָלַ֥י אָ֗֝וֶן וּבְאַ֥ף יִשְׂטְמֽוּנִי׃	Listen, God, to my prayer; and do not hide from my plea. Hearken to me and answer me, I am restless in my murmering and moaning at the enemy’s sound, from the wicked’s oppression, for they drop evil upon me, in rage oppose me.
לִ֭בִּי יָחִ֣יל בְּקִרְבִּ֑י וְאֵימ֥וֹת מָ֗֝וֶת נָפְל֥וּ עָלָֽי׃ יִרְאָ֣ה וָ֭רַעַד יָ֣בֹא בִ֑י וַ֝תְּכַסֵּ֗נִי פַּלָּצֽוּת׃	My heart trembles inside me, and death’s terrors fall upon me. Fear and trembling come upon me, I am covered in horror.
וָאֹמַ֗ר מִֽי־יִתֶּן־לִ֣י אֵ֭בֶר כַּיּוֹנָ֗ה אָע֥וּפָה וְאֶשְׁכֹּֽנָה׃ הִ֭נֵּה אַרְחִ֣יק נְדֹ֑ד אָלִ֖ין בַּמִּדְבָּ֣ר סֶֽלָה׃ אָחִ֣ישָׁה מִפְלָ֣ט לִ֑י מֵר֖וּחַ סֹעָ֣ה מִסָּֽעַר׃	And I said, “Who would give me wings like a dove, so I could fly off and shelter!? Surely I would flee far, I would dwell in the wilds — selah — I would hurry to a refuge for me, from the sweeping storming wind.”
בַּלַּ֣ע אֲ֭דֹנָי פַּלַּ֣ג לְשׁוֹנָ֑ם כִּֽי־רָאִ֨יתִי חָמָ֖ס וְרִ֣יב בָּעִֽיר׃ יוֹמָ֤ם וָלַ֗יְלָה יְסוֹבְﬞבֻ֥הָ עַל־חוֹמֹתֶ֑יהָ וְאָ֖וֶן וְעָמָ֣ל בְּקִרְבָּֽהּ׃ הַוּ֥וֹת בְּקִרְבָּ֑הּ וְֽלֹא־יָמִ֥ישׁ מֵ֝רְחֹבָ֗הּ תֹּ֣ךְ וּמִרְמָֽה׃	Swallow up, divide their speech, Cause; for I see violence and strife in the city! Day and night they surround its walls, evil and toil are within it. Ruin is within it, fraud and deceit never leave its plaza.
כִּ֤י לֹֽא־אוֹיֵ֥ב יְחָֽרְפֵ֗נִי וְאֶ֫שָּׂ֥א לֹא־מְ֭שַׂנְאִי עָלַ֣י הִגְדִּ֑יל וְאֶסָּתֵ֥ר מִמֶּֽנּוּ׃ וְאַתָּ֣ה אֱנ֣וֹשׁ כְּעֶרְכִּ֑י אַ֝לּוּפִ֗י וּמְיֻדָּעִֽי׃ אֲשֶׁ֣ר יַ֭חְדָּו נַמְתִּ֣יק ס֑וֹד בְּבֵ֥ית אֱ֝לֹהִ֗ים נְהַלֵּ֥ךְ בְּרָֽגֶשׁ׃	As it is not an enemy that curses me — that, I could bear — nor those who hate me powerful against me — I could hide from them — It is you, a man like me, my known companion!^[9] In a rare psalmodic turn, the text directly rebukes the enemy. With the context of a blood libel, this could perhaps be read as a mournful recollection of Christianity’s Jewish origin. We would sweetly counsel! In the house of God we would walk in the throng!
יַשִּׁ֤י מָ֨וֶת׀ עָלֵ֗ימוֹ יֵרְד֣וּ שְׁא֣וֹל חַיִּ֑ים כִּֽי־רָע֖וֹת בִּמְגוּרָ֣ם בְּקִרְבָּֽם׃	Let death be lent^[10] The ketiv here is ישימות, giving “Desolation be upon them!” upon them! Let them go down to the underworld alive, for evil is where they dwell, among them.
אֲ֭נִי אֶל־אֱלֹהִ֣ים אֶקְרָ֑א וַ֝יהֹוָ֗ה יוֹשִׁיעֵֽנִי׃ עֶ֤רֶב וָבֹ֣קֶר וְ֭צׇהֳרַיִם אָשִׂ֣יחָה וְאֶהֱמֶ֑ה וַיִּשְׁמַ֥ע קוֹלִֽי׃ פָּ֘דָ֤ה בְשָׁל֣וֹם נַ֭פְשִׁי מִקְּרׇב־לִ֑י כִּֽי־בְ֝רַבִּ֗ים הָי֥וּ עִמָּדִֽי׃	And I to God will call, to the Cause who will save me. Evening and morning and noon, I would murmer and moan, and They heard my voice. They redeemed my soul from my battle, for many were with me.
יִשְׁמַ֤ע ׀ אֵ֨ל ׀ וְֽיַעֲנֵם֮ וְיֹ֤שֵׁ֥ב קֶ֗דֶם סֶ֥֫לָה אֲשֶׁ֤ר אֵ֣ין חֲלִיפ֣וֹת לָ֑מוֹ וְלֹ֖א יָרְא֣וּ אֱלֹהִֽים׃ שָׁלַ֣ח יָ֭דָיו בִּשְׁלֹמָ֗יו חִלֵּ֥ל בְּרִיתֽוֹ׃ חָלְק֤וּ ׀ מַחְמָאֹ֣ת פִּיו֮ וּֽקְﬞרָב־לִ֫בּ֥וֹ רַכּ֖וּ דְבָרָ֥יו מִשֶּׁ֗מֶן וְהֵ֣מָּה פְתִחֽוֹת׃	The Deity, dwelling of old — selah — who has no successor, hears and humbles those not reverent of God. He^[11] The former friend mentioned above. sent his hand against his ally, profaned his treaty; smoother than butter his mouth, while his mind^[12] Literally: heart was on war; softer than oil his words, but they were curse-swords.^[13] Some commentators read this word, literally “opened ones,” as “swords,” others as “curses.” I’ve included both to be safe.
הַשְׁלֵ֤ךְ עַל־יְהֹוָ֨ה ׀ יְהָבְךָ֮ וְה֢וּא יְכַ֫לְכְּלֶ֥ךָ לֹא־יִתֵּ֖ן לְעוֹלָ֥ם מ֗וֹט לַצַּדִּֽיק׃	Cast your burden on the Cause who will sustain you; They will not let the righteous man ever falter.
וְאַתָּ֤ה אֱלֹהִ֨ים ׀ תּוֹרִדֵ֬ם ׀ לִבְאֵ֬ר שַׁ֗חַת אַנְשֵׁ֤י דָמִ֣ים וּ֭מִרְמָה לֹא־יֶחֱצ֣וּ יְמֵיהֶ֑ם וַ֝אֲנִ֗י אֶבְטַח־בָּֽךְ׃	And You, God, will bring them down to the lowest pit; these bloody deceitful people will not live half their days, but I will trust in You.
ומוציאים ספר תורה וקורים שלושה גברי בפרשה בשלח את השירה כתוב ביום טוב של קהל קדיש קארפינטראץ׃ כהן — מה תצעק אלי לוי — נטה את ידך על הים ישראל — אז ישיר משה	And take out the Torah scroll and three people read from Parashat B’shallaḥ the Song written for the festival day of the holy community of Carpentras. • First ‘aliyah: Exodus 14:15–25 • Second ‘aliyah: Exodus 14:26–31 • Third ‘aliyah: Exodus 15:1–26^[14] In the siddur these ‘aliyot are not listed or printed, only a note that says “see there” i.e. where they are printed for the festival day of Carpentras.

Source(s)

Al ha-Nissim for 29 Sivan (Seder ha-Tamid, Provencal 1766), p. 3r

Al ha-Nissim for 29 Sivan (Seder ha-Tamid, Provencal 1766), p. 3v

Al ha-Nissim for 29 Sivan (Seder ha-Tamid, Provencal 1766), p. 4r

Al ha-Nissim for 29 Sivan (Seder ha-Tamid, Provencal 1766), p. 4v

Notes

Notes
1	In the Modim prayer, the final passage before an Al haNissim addition is inserted.
2	23 June 1713
3	Find Esther 6:1. The angels begged God to save Israel from destruction.
4	A common poetic term for the patriarchs, Abraham, Isaac, and Jacob
5	The root ḥpś is usually found in the pi’el, but here is found in the pa’al. This is not a typo, merely a poetic form. See Proverbs 2:4 and Proverbs 20:27, Psalms 64:7, and Lamentations 3:40 for other instances of it.
6	While often associated with Christianity, this term is also found in the midrashic literature for God.
7	A euphemism for Israel itself
8	The followng line in the Modim prayer.
9	In a rare psalmodic turn, the text directly rebukes the enemy. With the context of a blood libel, this could perhaps be read as a mournful recollection of Christianity’s Jewish origin.
10	The ketiv here is ישימות, giving “Desolation be upon them!”
11	The former friend mentioned above.
12	Literally: heart
13	Some commentators read this word, literally “opened ones,” as “swords,” others as “curses.” I’ve included both to be safe.
14	In the siddur these ‘aliyot are not listed or printed, only a note that says “see there” i.e. where they are printed for the festival day of Carpentras.

עַל־הַנִּסִּים לכ״ח בְּחֹדֶשׁ שְׁבָט | Al ha-Nissim for 28 Shəvat, for the fortunate rescue of a wanderer in the area of the synagogue in Avignon (1766)

Isaac Gantwerk Mayer (transcription & naqdanut) — Mon, 17 Feb 2025 21:32:43 +0000

The Seder ha-Tamid, a Provençal (Nusaḥ Comtat Venaissin) siddur published in Avignon in 1766, has liturgical additions for an amazing five different local festivals — one for Avignon, and two each for Carpentras and Cavaillon. I’m working on transcribing all of these, but to start, here’s an Al haNissim for the twenty-eighth of Shvat in Avignon. Written in rhymed prose, this text tells the story of a gentile who fell headfirst down a deep well near the synagogue, but successfully managed to flip himself over and wedged his feet in the walls.

Even more miraculously, afterwards he declared that it was his own fault he fell in the pit! The Jews of the Comtat, an area under direct papal control at the time, were well aware of the tenuousness of their position, and were the man a talebearer then they could have faced a pogrom or exile.

This text would be added to the Modim brakha as well as to the third brakha of Birkat haMazon, as one does with other Al haNissim additions.

Source (Hebrew)	Translation (English)
יום טוב של ק״ק אויגנאון בליל שמונה ועשרים לחדש שבט על אודות ערל אחד שנפל בלילה ההוא מעצמו בתוך הבור סמוך לבית הכנסת בשנת התקי״ז ליצירה	The festive day of the holy community of Avignon, on the night of the twenty-eighth of the month of Shvaṭ, on account of a certain uncircumcised one who fell on that night by himself into the pit near the synagogue in the year 5517 of creation.^[1] The night after Thursday, 17 February, 1757
עַל־הַנִּסִּים וְעַל־הַנִּפְלָאוֹת שֶׁעָשִֽׂיתָ לָֽנוּ אַדִּיר נוֹרָאוֹת שֶֽׁבַח וְהוֹדָאָה לְךָ יֵאוֹת׃	For the miracles and for the wonders that You did for us, Noble in Awesomeness, laudation and thanks befit You.
אַתָּ֣ה הָ֭אֵל עֹ֣שֵׂה פֶ֑לֶא הוֹסַֽפְתָּ הַפְלֵ֣א וָפֶ֑לֶא לְעַם־יְהֹוָ֣ה אֵ֔לֶּה׃	You are the Deity who does wonders!^[2] Psalms 77:15 You added wonderful wonders^[3] Isaiah 29:14 to these, the people of the Cause.^[4] Ezekiel 36:20
בְּיוֹם עֶשְׂרִים וּשְׁמֹנָה לְחֹֽדֶשׁ עַשְׁתֵּי עָשָׂר הוּא חֹֽדֶשׁ שְׁבָט…	On the 28th day of the 11th month, i.e. the month of Shvaṭ…
כֹּׄחַׄ מַעֲשֶֽׂיךָ הֶרְאֵֽתָ לְעַמֶּֽךָ שְׁנַת וְׄתִׄקְׄוָׄהׄ לְדוֹרְשֶֽׁיךָ׃	Thė strėnġtḣ^[5] The gematria of כֹּׄחַׄ — “the strength of” — is 28. In the original text the word is marked with dots above. These are reflected in dots above the letters E, E, G, and H, which in English-language gematria would be 5 + 5 + 7 + 8 = 28 as well. of Your deeds You showed Your people in the year of “anḋ ḣopė to ṫhose ẇho^[6] The gematria of וְׄתִׄקְׄוָׄהׄ — “and hope” — is 517, the short count for the year.. In the original text the word is marked with dots above. These are reflected here in dots above the letters D, H, E, T, and W, which in English-language gematria would be 4 + 8 + 5 + 100 + 400 = 517 as well. seek You,”
בַּעֲבוּר אִישׁ נׇכְרִי בִּגְבוּלֵֽנוּ דֶּֽרֶךְ הַמְּסִלָּה בְּאִישׁ֥וֹן לַ֗֝יְלָה וַאֲפֵלָֽה׃	Due to one gentile man in our borders by the highway, in blackest night and dusk,^[7] Proverbs 7:9
וַיְהִי הוּא הוֹלֵךְ חֲשֵׁכִ֗ים וְאֵ֥ין נֹ֙גַהּ֙ ל֔וֹ וּמָעֲדָה קַרְסֻלּוֹ׃	And he was going in darkness, without illumination,^[8] Isaiah 50:10 and his ankle slipped.
וְאָז קוֹמָתוֹ בָּאָֽרֶץ הֻשְׁפַּל וּבַאֲשֶׁר כָּרַ֔ע שָׁ֖ם נָפַ֥ל׃	Thus his height was cast into the earth, and where he bent down there he had fallen.^[9] Judges 5:27
וַתֵּהֹם כׇּל־הַקְּהִלָּה לְקוֹל הַנְּפִילָה וַיֶּחֱרַד כׇּל־הָעָם חֲרָדָה גְּדוֹלָה׃	And all the community was astir at the sound of the fall, and all the people trembled a great trembling.
כִּי כֻּלָּם מִתְפַּחֲדִים פֶּן־יְגַלֲלוּ אָֽוֶן מֵעַל֙ פִּ֣י הַבְּאֵ֔ר עַל־הַיְּהוּדִים׃	For they all were afraid lest trouble be rolled from the mouth of the well^[10] Genesis 29:10 — a pun on the similar-sounding words אֶֽבֶן “stone” and אָֽוֶן ”trouble” of the Jews.
וַיֹּאמְרוּ הֵם הֵכִֽינוּ מֽוֹקְשֵׁי־מָֽוֶת וַיֶּאְשְׁמוּ אָשָׁם וַאֲשָׁמָם בְּרֹאשָׁם׃	And they said, “Death’s snares are prepared!” and were guilty in guilt, and their guilt was on their head.
וְנֵס גָּדוֹל נַעֲשָׂה בְּאוֹתָהּ שָׁעָה וַיְהִי לָֽנוּ לִישׁוּעָה׃	But a great miracle was done at that time, and it was for us salvation.
כִּי בִּנְפוֹל הָאִישׁ דֶּֽרֶךְ הָרֹאשׁ תְּחִלָּה בִּפְלִיאָה גְּדוֹלָה הָיְתָה הַהַצָּלָה׃	For when that man fell headfirst, greatly wonderful was the rescue.
אֲשֶׁר טֶֽרֶם הַגִּיעוֹ אֶל־הַמַּֽיִם נֶהֱפַךְ דֶּֽרֶךְ הָרַגְלַֽיִם׃	For before he hit the water, he flipped foot-side down!
וְאָז דָּחַק אֶת־רַגְלָיו בְּמֵצַר הַבּוֹר וְכוֹתְלָיו׃	And thus he wedged his feet in the narrow part of the pit and its walls.
וַיְהִי בַּהֲרִימוֹ אֶת־קוֹלוֹ וַיַּבְהִֽלוּ גִּבּוֹרֵי עַמֵּֽנוּ לְהַצִּילוֹ׃	And when he raised his voice, all the mighty men of our people hurried^[11] In the original printing the word here vocalized וַיַּבְהִֽלוּ “and they hurried” is vocalized וַיִבָּהֲלוּ “and they were afraid,” which is clearly an error. to save him.
וַיִּקְשְׁרוּ חֶֽבֶל בְּחֶֽבֶל מְשִׁיחָה בִּמְשִׁיחָה לְהוֹצִיאוֹ לָרְוָחָה׃	And they tied a rope to a rope, a cord to a cord, to bring him out to relief.
וַיְרִיצֻ֖הוּ מִן־הַבּ֑וֹר וְרָץ אֹֽרַח כְּגִבּוֹר׃	And they rushed him out of the pit,^[12] Genesis 41:14 and the traveler rushed like a mighty man.
בְּלִי פֶּ֥צַע וְחַבּוּרָ֖ה וּמַכָּ֣ה טְרִיָּ֑ה וּכְאִלּוּ לֹא־הָיָה׃	Without wound or bruise or fresh blow,^[13] Isaiah 1:6 as if nothing had happened.
וְאָז פָּעַר פִּיהוּ לִבְלִי־חֹ֑ק שָׁל֨וֹם ׀ שָׁל֜וֹם לַקָּרוֹב וְלָרָחוֹק׃	And thus he gaped open his mouth without measure:^[14] Isaiah 5:14 peace, peace^[15] Isaiah 57:19 to the far and near!
שִׁמְעוּ־נָא כׇּל־גּוֹיִם כִּי עַם בְּנֵי יִשְׂרָאֵל נְקִיִּים׃	Hear, please, all nations, that the people of the children of Israel are innocent.
וּמֵהָגוּת פִּיו לֹא נִתְרַשַּׁל לוֹמַר כִּי מֵעַצְמוֹ נִכְשַׁל׃	And from his mouth’s utterances he spread no libel, saying that he himself fell,
וְהַמַּכְשֵׁלָ֥ה הַזֹּ֖את תַּ֥חַת יָדוֹ כִּֽי־יָרַ֥ט הַדֶּ֖רֶךְ לְנֶגְדּוֹ׃	And that this stumble was on^[16] Isaiah 3:6 his hand, for the path was reckless^[17] Numbers 22:32 before him.
וּבָרוּךְ שׁוֹמֵר יִשְׂרָאֵל שֶׁהוֹצִיאוֹ בָּרִיא וְחָזָק וְשׁוּם נֶֽזֶק לֹא־הֻזַּק׃	And blessed be the Guardian of Israel who brought him out healthy and strong, and caused him no damage!
כִּי לוּלֵי כֵּן הָיוּ בָּאִים עִמָּֽנוּ בְּחֵמָ֥ה שְׁפוּכָ֖ה בְּמִלְחָמָה עֲרוּכָה׃	For if not so, they would have come against us in roiling anger,^[18] Ezekiel 20:33 in arranged war,
בַּעֲלִילוֹת רֶֽשַׁע לְעַם זַךְ בְּלִי פֶּֽשַׁע׃	in evil deeds against the pure sinless people.
וְנַפְשֵֽׁנוּ בְּכַפֵּֽינוּ לְהוֹצִיא לָאוֹר מִשְׁפָּטֵֽנוּ׃	And our souls are in our hands to bring to light our justice.
וּבְכֵן נִפְלְאוֹת מַעֲשֶֽׂיךָ הֶרְאֵֽתָ לְעַם סְגֻלָּתֶֽךָ בְּשֵׁ֥ׄבֶׄטׄ מִ֝ישֹׁ֗ר שֵׁ֣בֶט מַלְכוּתֶֽךָ׃	And thus, wondrous are Your works You showed Your treasured people, with the staff of equity, Your sovereignty’s staff.^[19] Psalms 45:7; an untranslatable pun on the word for staff, שֵֽׁבֶט, and the name of the month, שְׁבָט.
וְעַל כִּי אֵין־לָֽנוּ בֵּית בְּחִירָתֵֽנוּ לְהַקְרִיב קׇרְבְּנוֹת חוֹבוֹתֵֽינוּ׃	But since we have no chosen House in which to offer our mandated offerings,
עַל־כֵּן קָבַֽעְנוּ יוֹם זֶה בְּשִׁיר וְתוֹדָה ת֖וֹךְ קָהָ֣ל וְעֵדָֽה׃	Thus we have set this day with song and thanksgiving amidst the community and congregation.^[20] Proverbs 5:14
וַאֲנַֽחְנוּ עֲבָדֶֽיךָ עַמְּךָ֨ ׀ וְצֹ֥אן מַרְעִיתֶ֮ךָ֮ מְיַחֲלִים אֶת־יְשׁוּעָתֶךָ׃	And we, Your servants, Your people and the flock You shepherd,^[21] Psalms 79:13 hope in Your salvation.
פּוֹדֶה יִשְׂרָאֵל וְגֹאֲלָם הֲשִׁיבֵֽנוּ כִּימֵי עוֹלָם בְּבִנְיַן מִקְדָּשׁ וְאוּלָם׃	Rescuer and redeemer of Israel, return us as days of old, in building temple and portico.
וְשָׁם נוֹדֶה לְשִׁמְךָ הַגָּדוֹל סֶלָה׃	And there we will thank Your great name, selah.
ועל כולם…	And for all that…

Source(s)

Al ha-Nissim for 28 Shevat (Seder ha-Tamid, Provencal 1766), p. 129v

Al ha-Nissim for 28 Shevat (Seder ha-Tamid, Provencal 1766), p. 130r

Al ha-Nissim for 28 Shevat (Seder ha-Tamid, Provencal 1766), p. 130v

Notes

Notes
1	The night after Thursday, 17 February, 1757
2	Psalms 77:15
3	Isaiah 29:14
4	Ezekiel 36:20
5	The gematria of כֹּׄחַׄ — “the strength of” — is 28. In the original text the word is marked with dots above. These are reflected in dots above the letters E, E, G, and H, which in English-language gematria would be 5 + 5 + 7 + 8 = 28 as well.
6	The gematria of וְׄתִׄקְׄוָׄהׄ — “and hope” — is 517, the short count for the year.. In the original text the word is marked with dots above. These are reflected here in dots above the letters D, H, E, T, and W, which in English-language gematria would be 4 + 8 + 5 + 100 + 400 = 517 as well.
7	Proverbs 7:9
8	Isaiah 50:10
9	Judges 5:27
10	Genesis 29:10 — a pun on the similar-sounding words אֶֽבֶן “stone” and אָֽוֶן ”trouble”
11	In the original printing the word here vocalized וַיַּבְהִֽלוּ “and they hurried” is vocalized וַיִבָּהֲלוּ “and they were afraid,” which is clearly an error.
12	Genesis 41:14
13	Isaiah 1:6
14	Isaiah 5:14
15	Isaiah 57:19
16	Isaiah 3:6
17	Numbers 22:32
18	Ezekiel 20:33
19	Psalms 45:7; an untranslatable pun on the word for staff, שֵֽׁבֶט, and the name of the month, שְׁבָט.
20	Proverbs 5:14
21	Psalms 79:13