Oct 312012
 

Yehuda ha-Levi (1075? – 1141?)
By Night the Doe of a Girl Revealed Unto Me

By night the doe of a girl revealed unto me
the warmth of her cheeks; the curls of her hair —
as golden as topaz, veiling a brow
of smooth crystal — the sight of her body
seemed like the sun rising, painting red the
dawn’s clouds with the flame of her brilliance.

יהודה הלוי / يهوذا اللاوي
ליל גלתה אלי צביה נערה

 
לֵיל גִּלְתָה אֵלַי צְבִיָּה נַעֲרָה
חַמַּת לְחָיֶיהָ וְצַמַּת שַׂעֲרָהּ
צָהֹב כְּעֵין אֹדֶם בְּכַסֹּתוֹ עֲלֵי
רַקַּת בְּדֹלַח לַח תְּמוּנַת תָּאֳרָהּ
דָמְתָה כְשֶׁמֶשׁ בַּעֲלֹתָהּ תַּאֲדִים
אֶת עַנְנֵי נֶשֶׁף בְּלַהַב זָהֳרָהּ.
י

Transliteration/תעתיק:

Leil giltáh ‘eilái tzeviyáh naʕaráh
Ḥamát leḥayéha ve-tzamát saʕaráh
Tzahóv ke-ʕéin ‘ódem be-khasotó ʕaléi
Rakát bedólaḥ laḥ temunát to’aráh
Damtáh khe-shémesh ba-ʕalotáh ta’adím
‘Et ʕananéi néshef be-láhav zoharáh.

Oct 302012
 

In the sixth chapter of the Taḥkemoni, Ḥever the Kenite, the narrator’s friend and foil, meets an old woman who talks him into paying 2000 pieces of silver for what she promises is a surpassingly beautiful bride – sight unseen. I’ve picked up the thread as Ḥever awaits the mystery bride, who is late arriving to the wedding. To give you something of the flavor of a maqama (rhymed prose narrative) like the Taḥkemoni, and how, well, goofy the Taḥkemoni itself is, I’ve made the translation of the narrative lead-up to the poem rhyme. If it seems a bit silly, light-hearted or even Dr. Seuss-y, that’s because it is.

יהודה אלחריזי / يهودا الحريزي

וְכַאֲשֶׁר נִכְתְּבָה הַכְּתֻבָּה קְרָאוּהָ נֶגֶד הַיְּהוּדִים. וָאֶכְתֹּב בַּסֵּפֶר וְאֶחְתֹם וָאָעֵד עֵדִים. וְכַאֲשֶׁר שָׁקְעָה הַחַמָּה. עָלְתָה הַחֵמָה. וְכֻסְּתָה הָאָרֶץ חֹשֶׁךְ וַאֲפֵלָה. וְהֵבִיאוּ הַכַּלָּה. בְּקוֹל הֲמֻלָּה. וְהָעָם עוֹנִים עַל הַמְּסִלָּה. יִשְׂמַח חָתָן בְּכַלָּה. וְכַאֲשֶׁר הֶאֱרִיכוּ לָשֶׁבֶת לְשׁוֹרֵר בְּגִילָה. מֵעֶרֶב עַד חֲצוֹת לַיְלָה. הָלְכוּ אִישׁ לְדַרְכּוֹ כָּל קְהָלָם. מִקְּטָנָם וְעַד גְּדוֹלָם. וְנוֹתַרְתִּי אְנִי לְבַדִּי. וְהִיא יוֹשֶׁבֶת לְצִדִּי. וְאָמַרְתִּי בְלִבִּי: זֶה הַלַּיְלָה אֲחַדֵּשׁ כַּנֶּשֶׁר נְעוּרִים. וְאַעֲלֶה אֵבֶר כַּנְּשָׁרִים. וְזֶה לֵיל שִׁמּוּרִים. וָאָסוּר אֵלֶיהָ. וּפָשַׁטְתִּי מְעִילֶיה מֵעָלֶיהָ. וַהֲסִירוֹתִי הַמַּסְוֶה אֲשֶׁר עַל פָּנֶיהָ. וְהִקְרַבְתִּי הַנֵּר לְפָנֶיהָ. וְהִנֵּה פָנֶיהָ פְּנֵי זַעַם. וְקוֹלָהּ כְּקוֹל רַעַם. וְצוּרָתָהּ כְּעֵגֶל יָרָבְעָם. וּפִיהָ כְּפִי אֲתוֹן בִּלְעָם. וְאַפֶּיהָ הִבְאִישׁ רֵיחָם. וּלְחָיֶיהָ נָס לֵחָם. כְּאִלּוּ הַשָּׂטָן בְּקַדְרוּת הֱטִיחָם. וּפָעַל בַּפֶּחָם. עַד חֲשַבְתִּיהָ מִבְּנוֹת חָם. אֲבָל אִם חָשַׁך מִשְּחוֹר תָּאֳרָהּ. שַׂעֲרוֹתֶיהָ הִלְבִּינוּ. וְיָמֶיהָ הִזְקִינוּ. וּשְׂפָתֶיהָ לַעֲלוֹת לְמַעְלָה יָהִינוּ. וְשִנֶּיהָ כְּמוֹ שִׁנֵּי זְאֵבִים אוֹ דֻּבִּים. וְעֵינֶיהָ עֵינֵי עַקְרַבִּים.
 
וָאַעַן וָאֹמַר:
י

  And when the ketubah had been written, before the Jews it was recited. And I signed my name onto the scroll before the witnesses I’d invited. And as daylight died, my rage grew inside, as the land was covered by darkness’ tide – and finally they brought the bride! And such tumult went up with her every stride, and along the path each man replied: “May the groom find favor with his bride!” And so they sat and sang with delight, from the evening and unto midnight. And finally each man left, one and all, from the biggest to the very small. And so I was alone with my bride, and she was sitting at my side. And so I told my heart, “In truth! Tonight I will restore my youth! And I’ll raise my ‘wing’1 like eagles in flight – for a night to be much observed2 is tonight!” I turned to her; her frock I stripped, and off her face the veil I whipped, I brought the lamp close – my heart skipped! Wrath and rage were her face’s form – her voice was like a thunderstorm! Her figure? Like Jeroboam’s calf,3 alas – she had a mouth like Balaam’s ass!4 Her nose’s breath made things decay; the life in her cheeks had run away! As if Satan himself in his black hole had cast her features out of coal! “A daughter of Ham,”5 I thought, “by my soul!” But if her form was black as night, the hair on her head was just as white. Her days had aged from youth to blight; her daring lips reached for the heights!6 Her teeth were like a wolf or bear’s in size; like scorpions were her two eyes!

And I responded thus:

Her teeth look to me like the teeth of a bear,
That know only to eat, to devour and shred.
Her eyes rob the heart and then make it stop –
Covered in boils is the skin of her head!
She’s big as a wall, and her calves seem to me
Two trees in the forest torn up from their bed.
Her cheeks are like coal, her lips are as twisted
As those of a donkey who’s been underfed.
Her figure is that of the Angel of Death –
Each person who touches her falls over dead.

תִּדְמֶה בְשִׁנֶּיהָ לְשֵן דֻּבִּים
אוֹכְלִים אֲשֶׁר מוֹצְאִים וּמַצְמִיתִים.
רֹאשָׁהּ שְׁחִין נִמְלָא וְעֵינֶיהָ
גוֹזְלִים שְׂשׂוֹן הַלֵּב וּמַשְׁבִּיתִים.
קוֹמָה כְּמוֹ חוֹמָה וְשׁוֹקַיִם
כִּשְׁנֵי עֲצֵי יַעַר מְכֹרָתִים.
וּלְחִי כְּפֶחָם רַק שְׂפָתֶיהָ
שִׂפְתֵי חֲמוֹר גֶּרֶם מְעֻוָּתִים.
צוּרָה כְּצוּרַת מַלְאֲכֵי מָוֶת
כָּל פּוֹגְעִים בָּהּ יִפְּלוּ מֵתִים.
י

And if you think that’s bad, wait until Ḥever finds out about her dowry!

Transliteration/תעתיק:

Tidméh ve-shinéha le-shein dubím
‘Okhlim ‘ashér motz’ím u-matzmitím.
Rosháh sheḥín nimlá ve-ʕeinéiha
Gozlím sesón ha-léiv u-mashbitím.
Komáh kemó ḥomáh ve-shokáyim
Kishnéi ʕatzéi yáʕar mekhoratím.
U-leḥí ke-féḥam rak sefatéha
Siftéi ḥamór gérem meʕuvatím.
Tzuráh ke-tzurát mal’akhéi mávet
Kol ha-pogʕím bah yiplú meitím.

  1. This pun, ‘eiver meaning ‘feather’ and ‘eiver meaning “(sexual) organ,” is even cruder in Hebrew.
  2. Leil shimurim. Exodus 12:42, “(Passover) is a night to be much observed unto the Lord for bringing them out of the land of Egypt.”
  3. 1 Kings 12:28.
  4. Numbers 22:28.
  5. Genesis 9:22-27.
  6. She has a cleft palate.
Oct 292012
 

The opening poem from “Lifnei ha-Sha’ar ha-Afeil” (“Before the Dark Gate”), the only poetry collection Vogel saw published in his lifetime.

David Vogel (1891 – 1944)
My Horses Slowly Climb

My horses slowly climb
the mountain’s steep ascent,
Night already dwells black with
us and everything.

Sometimes my wagon, heavy, creaks
as if weighted with a thousand dead.

A silent song I will send
upon the waves of night, and towards
the distance it will wend.

My horses hear and slowly climb.

דוד פוגל
לאט עולים סוסיי

 
לְאַט עוֹלִים סוּסַי
עַל מַעֲלֵה הָהָר,
לַיְלָה כְבָר שׁוֹכֵן שָׁחוֹר
בָּנוּ וּבַכֹּל.
 
כְּבֵדָה תַּחֲרֹק עֶגְלָתִי לִרְגָעִים
כַּעֲמוּסָה אַלְפֵי מֵתִים.
 
זֶמֶר חֲרִישִׁי אֶשְׁלַח
עַל פְּנֵי גַּלֵּי הַלַּיִל,
שֶׁיַּעֲבֹר לַמֶּרְחָק.
 
סוּסַי מַאֲזִינִים וְעוֹלִים לְאָט.
י

Transliteration/תעתיק:

Le’át ʕolím susái
ʕal maʕaléh ha-hár,
Láilah kvar shokhéin shaḥór
Bánu u-va-kól.

Kveidáh taḥrók ʕeglatí lirgaʕím
Ka-ʕamusím ‘alféi meitím.

Zémer ḥarishí ‘eshláḥ
ʕal penéi galéi ha-láyil,
She-yaʕavór la-merḥák.

Susái ma’aziním ve-ʕolím le’át.

Oct 282012
 

What a softie.

Yehuda ha-Levi (1075? – 1141?)
You Amongst Eden’s Trees Are a Myrtle in Bloom

You, amongst Eden’s trees, are a myrtle in bloom,
And amongst Heaven’s stars, bright Orion now looms –
God sent you a sachet of sweet myrrh to carry,
The work of his hands, not some apothecary.
And the dove in the myrtle all day mourned a tune;
But its tree stole its savor and sends forth perfume –
And with her, never ask that the sun might arise, as
With you, she asked not for the moon.

יהודה הלוי / يهوذا اللاوي
את בין עצי עדן הדס פורח

 
אַתְּ בֵּין עֲצֵי עֵדֶן הֲדַס פֹּרֵחַ
וּבְכוֹכְבֵי שַׁחַק כְּסִיל זֹרֵחַ
שָׁלַח לָךְ הָאֵל צְרוֹר מִמָּר-דְרוֹר
מִמַּעֲשָׂיו, לֹא מַעֲשֵׂה רֹקֵחַ
יוֹנָה אֲשֶׁר יוֹם קִנְּנָה בֵּין הַהֲדַס
גָּנַב הֲדַס רֵיחָהּ וְנָתַן רֵיחַ
אַל תִּשְׁאֲלָה עִמָּהּ עֲלוֹת שֶׁמֶשׁ כְּמוֹ
לֹא שָׁאֲלָה עִמָּךְ עֲלוֹת יָרֵחַ.
י

Transliteration/תעתיק:

‘At bein ʕatzéi ʕéiden hadás poréiaḥ
U-ve-kokhvéi sháḥak kesíl zoréiaḥ
Shaláḥ lakh ha-‘eíl tzerór mi-mór dror
Mi-maʕasáv, lo maʕseh rokéiaḥ
Yonáh ‘ashér yom kinenáh bein ha-hadás
Ganáv hadás reiḥáh ve-natán réiaḥ
‘Al tish’aláh ʕimáh ʕalót shémesh kemó
Lo sha’aláh ʕimákh ʕalót yaréiaḥ.

Oct 272012
 
מסתובבים בגשם עם בחורה, שותים יין, מתמזמזים: באמת, הריה”ל זצ”ל היה רב מופתי. על פי פסקיו, הייתי מקיים מצוות.י

Yehuda ha-Levi (1075? – 1141?)
Say to the Cloud, “Let Fall Your Drops!”

Say to the cloud, “Let fall your drops!”
And to the vine, “Give forth your juice!”
As for the stature that seemed like a palm,1
Embrace and kiss well the talismaned neck.
See how it’s enwrapped by fragrant perfumes,
And covered with branches of myrtle.
And wonder at how the myrtle envelops –
The palm even cedars can’t dim.

יהודה הלוי / يهوذا اللاوي
אמור לעב ותשכב הרסיסים

 
אֱמֹר לָעָב וְתַשְׁכֵּב הָרְסִיסִים
וְלַגֶפֶן וְתִתֵּן הָעֲסִיסִים
וְהַקּוֹמָה אֲשֶׁר דָּמְתָה לְתָמָר
חֲבֹק וּנְשֹׁק עֲנָק מָלֵא שְׁבִיסִים
וְהַבֵּט אֵיךְ סְבָבוּהוּ בְשָׂמִים
וְעַנְפֵי הַהֲדַס עָלָיו מְכַסִּים
וְתָמָר לֹא עֲמָמוּהוּ אֲרָזִים
תְּמַהּ אֵיךְ חוֹפְפוּ עָלָיו הֲדַסִּים.
י

Transliteration/תעתיק:

‘Emór la-ʕav va-tashkéiv ha-resisím
Ve-la-géfen ve-titén ha-ʕasisím
Ve-ha-komáh ‘ashér damtáh le-tamár
Ḥavók u-neshák ʕanák maléi shevisím
Ve-habéit ‘eikh sevavúhu vesamím
Ve-ʕanféi ha-hadás ʕaláv mekhasím
Ve-tamár lo ʕamamúhu ‘arazím
Temáh ‘eikh ḥofefú ʕaláv hadasím.

  1. an allusion to a female lover, see Song of Songs 7:7
Oct 262012
 

Wine poem! Are you drinking wine? I am. Found my favorite in the store ’round the way. Drinkin’ wine, linkin’ iambs. Living the life.

Shmuel ha-Nagid (993 – 1056?)
Come Together Now, the Time Is Ripe

Come together now, the time is ripe, when night blends into day,
And see the land adorned in woven raiment like a queen,
And drink you now the blood of grapes and contemplate the rose
Whose blossoms seem like crimson or like blood —
See how its petals bloom in such impeccable array,
As lovely maidens’ perfumed cheeks now cling to blushing men.

שמואל הנגיד / إسماعيل بن النغريلة
התקבצו כי הזמן תמים

 
הִתְקַבְּצוּ, כִּי הַזְּמָן תָּמִים / עַתָּה כְּקַו לֵילוֹת כְּקַו יָמִים,
וּרְאוּ פְנֵי אֶרֶץ אֲשֶׁר לָבְשָה / סוּתֵי בְנוֹת מֶלֶךְ מְרֻקָּמִים,
וּשְׁתוּ דְמֵי עֵנָב עֲלֵי וֶרֶד / צִצָּיו כְּשָׁנִי אוֹ כְמוֹ דָמִים,
וּרְאוּ פְנֵי עָלָיו אֲשֶׁר צָמְחוּ / יַחְדָּו מְחֻבָּרִים וּמַתְאִימִים –
כִּפְנֵי יְפַת תֹּאַר מְבֻשָׂמִים / דָבְקוּ אֱלֵי פָנִים מְאָדָּמִים.
י

Transliteration/תעתיק:

Hitkabtzú ki ha-zemán tamím / ʕatáh ke-káv leilót ke-káv yamím,
U-re’ú fenéi ‘éretz ‘ashér lavsháh / sutéi venót mélekh merukamím,
U-shetú deméi ʕeináv ʕaléi véred / tzitzáv ke-shaní ‘o khemó damím,
U-re’ú fenéi ʕaláv ‘ashér tzamḥú / yaḥdáv meḥubarím u-mat’imím —
Kifnéi yefát tó’ar mevusamím / davkú ‘eléi faním me’adamím.

Oct 252012
 

From Ben Qohelet. As the Jamaicans say: “Wanty wanty, cyaan get it; getty getty, nuh want it.”

Shmuel ha-Nagid (993 – 1056?)
How Strange It Seems to Find in Age

How strange it seems to find in age a cure that quiets urges, and a fear of want’s demands;1
As age exhausts your body, it will magnify your wisdom and put money in your hands.

שמואל הנגיד / إسماعيل بن النغريلة
הבזקונים

 
הֲבִזְקוּנִים לְךָ מַרְפֵּא לְהַשְׁקִיט / בְּךָ יֵצֶר, לְקִנְיָן יַחֲרִידָךְ
וְזֹקֶן יַחֲלִישׁ גּוּפָךְ — וְיַגְבִּיר / בְּךָ עֵצָה לְהוֹסִיף הוֹן בְּיָדָךְ.
י

Transliteration/תעתיק:

Ha-vizkuním lekhá marpéi lehashkít / bekhá yétzer, le-kinyán yaḥaridákh
Ve-zóken yaḥalísh gufákh – ve-yagbír / bekhá ʕetzáh lehosíf hon be-yadákh.

  1. This line’s syntax in Hebrew is, for metrical reasons, a bit strange. Literally, it’s something like, “Lo, in old age you have a remedy to quiet the inclination in you, that of acquisition will make you afraid.” Essentially, you won’t want stuff anymore (just as you get smart enough to get the money to finally buy some of it).
Oct 242012
 

Frenemies?

This accursed Jew was in himself one of the most perfect men, although God had denied him his guidance. He excelled in learning, endurance, intelligence and wit, charm of character, perseverance, astuteness, cunning, self-control and natural courtesy. He knew how to act according to the requirements of the moment, how to flatter his enemies and remove suspicion from their heart by his fine manners. What an uncommon man! He wrote with two pens and cultivated two fields of learning. He was passionately interested in the Arabic language, explored it, studied the literature written in this language and investigated its roots. His hand and his tongue mastered it quite freely, and he used to write in Arabic in his own name and on behalf of his king, applying if necessary Muslim invocations to God and his prophets. He exalted Islam and enlarged on its advantages, so that his letters sounded like propaganda for that faith. He was also proficient in the learning of the ancients, in the various branches of mathematics, and his lore of astronomy surpassed that of the astronomers. He also knew all about geometry and logics. His consummate debating crushed his opponents. As he was wise, he spoke little …. although he thought much.

Ibn Hayyan, upon the death of Shmuel ha-Nagid.1

  1. as quoted in Jefim Schirmann, “Samuel Hannagid, the Man, the Soldier, the Politician,” Jewish Social Studies, Vol. 13, No. 2 (Apr. 1951), pp. 99-126.
Oct 242012
 

From Ben Qohelet (“Son of Ecclesiastes”). Truly, the Nagid is a cynic’s cynic. If I may be briefly permitted to act like the sixteen-year-old girl with a Tumblr we all know I truly am inside: ♥

Shmuel ha-Nagid (993 – 1056?)
The Earth is a Prison

The earth is a prison throughout all one’s days,
So I speak truth to the foolish man:
Run all you want — the heavens surround you;
Try to get out if you can.

שמואל הנגיד / إسماعيل بن النغريلة
ארץ לאדם

 
אֶרֶץ לְאָדָם בֵּית כְּלוּא כָּל יָמָיו,
לָכֵן אֲנִי אוֹמֵר אֱמֶת לַסָּכָל:
תָּרוּץ — וְשָׁמַיִם סְבִיבוֹתֶיךָ
מִכָּל עֲבָרִים; קוּם וְצֵא אִם תּוּכָל.
י

Transliteration/תעתיק:

‘Éretz le-‘adám beit kelú kol yamáv,
Lakhén ‘aní ‘oméir ’emét la-sakhál:
Tarútz — ve-shamáyim savivotékha
Mi-kol ʕavarím; kum ve-tzéi ‘im tukhál.

Oct 232012
 

An ambivalent eulogy for Lehi founder Avraham Stern.

Yonatan Ratosh (1908 – 1981)
In Purple

You did not nurse my mother’s breasts, my brother
  the same oil did not anoint us.
There’s but the grave – alone and broad
into which falls star after star.
Every man whose star has died
Every man with his high heart’s pride
  — for in those days there was no king
  A man did what was right in his own eyes.

And every man — in blood shall pay.
And with his brothers pass away.
  And every man trods on the way –
  the heroes stride perdition’s verge.
And with his bones he’ll pave the way,
  the highway that ascends in purple.

You did not nurse my mother’s breasts, my brother
  the same death hasn’t found us.
There’s but the crown — alone and far.
To which each and every head must bow.
Every man with burning wrath might draw
the sword with which he’d set his law
— for in those days there was no king,
a man did what was right in his own eyes.

And every man — in blood shall pay.
And with his brothers pass away.
  And every man trods on the way –
  the heroes stride perdition’s verge.
And with his bones he’ll pave the way,
  the highway that ascends in purple.

You are the first — a dog put down.
You are the first — to walk the way:
  to tread atop the heights – alone
  to hew a grave of your very own.
You are the first when men’s blood flows
You are the first when time arose
  — for in those days there was no king
  a man did what was right with his own blood.

And every man — in blood inscribed
and every man — gathered to his tribe
and every man — his footsteps stride
as the shofar sounds, on perdition’s verge.
  And every man with his blood’s black
  will dye the blueness of the flag in purple.

יונתן רטוש
בארגמן


לֹא יָנַקְתָּ שְׁדֵי אִמִּי, אַחָא,
 וְלֹא שֶׁמֶן אֶחָד מְשָׁחָנוּ.
וְרַק הַבּוֹר — אֶחָד הוּא וְרָחָב
אֵלָיו יִפֹּל כּוֹכָב אַחַר כּוֹכָב.
אִישׁ וָאִישׁ וְשֶׁבֶר כּוֹכָבו
אִישׁ וָאִישׁ וְגֹבַהּ לְבָבוֹ
 — כִּי בַּיָּמִים הָהֵם אֵין מֶלֶךְ
 וְאִישׁ הַיָּשָׁר בְּעֵינָיו יַעֲשֶׂה.

וְאִישׁ וָאִישׁ — יְשַׁלֵּם בְּדָמָיו.
וְאִישׁ וָאִישׁ — יִסָּפֶה עַל אֶחָיו.
 וְאִישׁ וָאִישׁ: לְדֶּרֶךְ פְּעָמָיו —
 וְהֹלֶם גִבּוֹרִים עַל פִּי אָבְדָּן.
וְאִישׁ וָאִישׁ יְרַפֵּד בַּעֲצָמָיו
 אֵם הַדֶּרֶך הָעוֹלָה בָּאַרְגָּמָן.

לֹא יָנַקְתָּ שְׁדֵי אִמִּי, אַחָא,
 וְלֹא מָוֶת אֶחָד מְצָאָנוּ.
וְרַק הַכֶּתֶר — אֶחָד הוּא וְרָחוֹק
אֵלָיו יִשַּׁח כָּל רֹאשׁ וָרֹאשׁ כַּחֹק.
אִישׁ וָאִישׁ וְלַהַט חֲמָתוֹ
אִישׁ וָאִישׁ וְחֶרֶב מִשְׁפָּטוֹ
— כִּי בַּיָּמִים הָהֵם אֵין מֶלֶךְ
וְאִישׁ הַיָּשָׁר בְּעֵינָיו יַעֲשֶׂה.

וְאִישׁ וָאִישׁ — יְשַׁלֵּם בְּדָמָיו.
וְאִישׁ וָאִישׁ — יִסָּפֶה עַל אֶחָיו.
 וְאִישׁ וָאִישׁ: לְדֶּרֶךְ פְּעָמָיו —
 וְהֹלֶם גִבּוֹרִים עַל פִּי אָבְדָּן.
וְאִישׁ וָאִישׁ יְרַפֵּד בַּעֲצָמָיו
 אֵם הַדֶּרֶך הָעוֹלָה בָּאַרְגָּמָן.

אַתָּה רִאשֹׁון — כַּכֶּלֶב הַמּוּמָת.
אַתָּה רִאשֹׁון — בַּדֶּרֶך הָאַחַת:
 הַדּוֹרֵךְ עַל בָּמוֹתָיו — לְבַדּוֹ
 הַחוֹצֵב לוֹ קֶבֶר בְּיָדוֹ.
אַתָּה רִאשֹׁון לְשֶׁפֶךְ הַדָּמִים
אַתָּה רִאשֹׁון לְרֵאשִׁית הַיָּמִים
 — כִּי בַּיָּמִים הָהֵם אֵין מֶלֶךְ
 וְאִישׁ הַיָּשָׁר בְּדָמָיו יַעֲשֶׂה.

וְאִישׁ וָאִישׁ יִכָּתֵב בְּדָמָיו
וְאִישׁ וָאִישׁ יֵאָסֵף אֶל עַמָּיו
וְאִישׁ וָאִישׁ — וְהֹלֶם פְּעָמָיו
שׁוֹפָר בַּגִבּוֹרִים עַל פִּי אָבְדָּן.
 וְאִישׁ וָאִישׁ יְצַבַּע בִּשְׁחוֹר דָּמָיו
 סוּת הַדֶּגֶל בִּתְכֹלוֹ אַרְגָּמָן.
י

Transliteration/תעתיק:

Lo yanákta shedéi ‘imí, ‘áḥa,
Ve-ló shémen ‘eḥád meshaḥánu.
Ve-rák bor – ‘eḥád hu ve-raḥáv
‘Eiláv yipól kokháv ‘aḥár kokháv.
‘Ish va-‘ísh ve-shéver kokhavó
‘Ish va-‘ísh ve-góvah levavó
– ki ba-yamím ha-héim ‘ein mélekh
Ve-‘ísh ha-yashár be-ʕeináv yaʕaséh.

Ve-‘ísh va-‘ísh – yeshaléim be-damáv.
Ve-‘ísh va-‘ísh – yisaféh ʕal ‘eḥav.
Ve-‘ísh va-‘ísh: la-dérekh peʕamáv –
Ve-hólem giborím ʕal pi ‘ovdán.
Ve-‘ísh va-‘ísh yerapéid ba-ʕatzamáv
‘Eim ha-dérekh ha-ʕoláh ba-‘argamán.

Lo yanákta shedéi ‘imí, ‘áḥa,
Ve-ló mávet ‘eḥád metza’ánu.
Ve-rák ha-kéter – ‘eḥád hu ve-raḥók
‘Eiláv yisháḥ kol rosh va-rósh ka-ḥók.
‘Ish va-‘ísh ve-láhat ḥamató
‘Ish va-‘ísh ve-ḥérev mishpató
– ki ba-yamím ha-héim ‘ein mélekh
Ve-‘ísh ha-yashár be-ʕeináv yaʕaséh.

Ve-‘ísh va-‘ísh – yeshaléim be-damáv.
Ve-‘ísh va-‘ísh – yisaféh ʕal ‘eḥav.
Ve-‘ísh va-‘ísh: la-dérekh peʕamáv –
Ve-hólem giborím ʕal pi ‘ovdán.
Ve-‘ísh va-‘ísh yerapéid ba-ʕatzamáv
‘Eim ha-dérekh ha-ʕoláh ba-‘argamán.

‘Atáh rishón – ka-kélev ha-mumát.
‘Atáh rishón – ba-dérekh ha-‘aḥát:
Ha-doréikh ʕal bamotáv – levadó
Ha-ḥotzéiv lo kéver be-yadó.
‘Atáh rishón le-shéfekh ha-damím
‘Atáh rishón le-reishít ha-yamím
– ki ba-yamím ha-héim ‘ein mélekh
Ve-‘ísh ha-yashár be-damáv yaʕaséh.

Ve-‘ísh va-‘ísh yikatéiv be-damáv.
Ve-‘ísh va-‘ísh yei’aséif ‘el ʕamáv.
Ve-‘ísh va-‘ísh – ve-hólem peʕamáv –
Shofár ba-giborím ʕal pi ‘ovdán.
Ve-‘ísh va-‘ísh yetzabáʕ bisheḥór damáv
Sut ha-dégel bitkholó ‘argamán.