Jul 282016
 

Apparently he wrote this one about someone who had worn his clothes without permission.

Immanuel of Rome (1261 – 1328)
Behold This Base Villain

Behold this base villain, his fate should be bitter;
O Heaven, expose his sins, grant me your favors!
He has his own flocks, yet if lamb were his fancy,
He’d steal from a pauper the fruit of his labors;
His foreskin, he fears, might get worn out and fail him —
Instead he would much rather fuck with his neighbor’s.

עמנואל הרומי
ראו נבל

 
רְאוּ נָבָל יְהִי רַע אַחֲרִיתוֹ
וְשָׁמַיִם יְגַלּוּ אֶת עֲווֹנוֹ
אֲשֶׁר לוֹ צֹאן וְכִבְשַֹת רָשׁ יְאַוֶּה
לְקַחְתָּהּ לוֹ בְחֶמְלָתוֹ לְצֹאנוֹ
וְלוֹ עָרְלָה וְמִיִּרְאַת בְּלוֹתָהּ
יְאַו לִבְעֹל בְּמוֹ עָרְלַת שְׁכֵנוֹ.
י

Jun 122014
 

Immanuel of Rome (1261 – 1328)
All You Who Ask

All you who ask why my tent I’ve deserted
Know not that it was what harsh Time demanded;
By him a cup of wormwood I’ve been handed,
‘Til all my own desires were subverted.

I’ve grown so weary of his charms perverted;
For all Time lends, I might say, being candid,
Are sorry days so I might well be branded
As like these camps of God1 I’ve often skirted.

I hate the Time I once appreciated;
I see my spirit bowing, deeply flustered,
To the mount of fools — how I’m frustrated!

Time knew that all its tents I dearly hated,
So for my kikayon a worm2 he’s mustered;
Perhaps, friends, for the best I’m mutilated.

עמנואל הרומי
השואלים איך אהלי נטשתי

 
הַשֹּׁאֲלִים אֵיךְ אָהֳלִי נָטַשְׁתִּי
לֹא תֵדְעוּ כִּי כֵן זְמָן צִוַּנִי
הוּא מַמְּרוֹר עִם לַעֲנָה הִרְוַנִי
עַד מִמְּצוֹא חֶפְצִי אֱמֶת נוֹאַשְׁתִּי
 
קַצְתִּי בְמַחְמַדָּיו וּבוֹ נִבְאַשְׁתִּי
מָה אֹמְרָה עוֹד הַזְּמָן הִלְוַנִי
יָמִים יְמֵי עֶצֶב עֲדֵי הִשְׁוַנִי
אֶל מַחֲנוֹת הָאֵל אֲשֶׁר פָּגַשְׁתִּי
 
אֶשְׂנָא זְמָן תַּחַת אֲשֶׁר קִנֵּאתִי
כִּי אֶחֱזֶה נַפְשִׁי אֲשֶׁר כּוֹרַעַת
אֶל הַר פְּתַיּוּת עַד אֲשֶׁר נַעְנֵיתִי
 
יָדַע זְמָן כִּי אָהֳלָיו שָׂנֵּאתִי
עַל כֵּן לְקִיקְיוֹנִי יְמָן תּוֹלַעַת
אוּלַי יְדִידַי כִּי לְטוֹב עֻנֵּיתִי.
י

Transliteration/תעתיק:

Ha-sho’alím ‘eikh ‘ohalí natáshti
Lo tedʕú ki khein zemán tziváni
Hu mamrór ʕim laʕanáh hirváni
ʕad mimtzó ḥeftzí ’emét no’áshti.

Qátzti ve-maḥmadáv u-vó niv’áshti
Mah ‘ómrah ʕod ha-zemán hilváni
Yamím yeméi ʕétzev ʕadéi hishváni
‘El maḥanót ha-‘éil ‘ashér pagáshti.

‘Esná zemán táḥat ‘ashér qinéiti
Ki ‘eḥezéh nafshí ‘ashér koráʕat
‘El har petayút ʕad ‘ashér naʕnéiti.

Yadáʕ zemán ki ‘ohaláv sanéiti
ʕal kein le-qiqyoní yemán toláʕat
‘Ulai yedidái ki le-tóv ʕunéiti.

  1. Judging from the context in which this sonnet appears in Immanuel’s Mahberot, he’s referring to the Jewish communities the narrator moves through, which he seems to view as being uniformly full of idiots.
  2. A reference to the story of Jonah and his beloved shady kikayon.
Jun 072014
 

Words to live by.

Immanuel of Rome (1261 – 1328)
They Asked Me

They asked me, “What’s good in a man?”
  I said, “Wisdom within him is best.”
“Without that,” I said, “then richness,
  In his gold’s glory’s mask to be dressed.”
“Without that,” I said, “then firm friends
  Should secret the faults in his breast.”
“Without that,” I said, “then silence
  Conceals the hate in his chest.”
“Without that,” I said, “then the grave
  Shall cover his head and the rest.”

עמנואל הרומי
שאלוני ומה טוב באדם

 
שְׁאֵלוּנִי ״וּמָה־זֶה טוֹב בְּאָדָם״
 הֲשִׁיבוֹתִי ״בְּשֵׂכֶל יִהְיֶה בּוֹ״
״וְאִם אֵין זֶה״ עֲנִיתִים ״הָעֲשִׁירוּת
 לְהִתְהַדֵּר בְּמַסֵּכַת זְהָבוֹ״
״וְאִם אֵין זֶה״ עֲנִיתִים ״הַחֲבֵרָה
 כְשֵֹרָה תַּעֲלִים מוּמֵי לְבָבוֹ״
״וְאִם אֵין זֶה״ עֲנִיתִים ״הַשְּׁתִיקָה
 לְכַסּוֹת אֶת זְדוֹן־לִבּוֹ בְּקִרְבּוֹ״
״וְאִם אֵין זֶה” עֲנִיתִים ״הַקְּבוּרָה
 תְּהִי סֻכָּה עֲלֵי רֹאשׁוֹ וְרֻבּוֹ.״
י

Transliteration/תעתיק:

She’eilúnu u-máh zeh be-‘adám
Hashivóti be-séikhel yihyéh bo
Ve-‘ím ‘ein zeh ʕanitím ha-ʕashirút
Lehithadéir be-maseikhát zehavó
Ve-‘ím ‘ein zeh ʕanitím ha-ḥaveiráh
Khesheiráh taʕalím muméi levavó
Ve-‘ím ‘ein zeh ʕanitím ha-shtiqáh
Lekhasót ‘et zedón libó be-qirbó
Ve-‘ím ‘ein zeh ʕanitím ha-qevuráh
Tehí sukáh ʕaléi roshó ve-rubó.

May 232014
 

Immanuel: the original douchebag.

Immanuel of Rome (1261 – 1328)
Why Stare Here, Cursed Servant

Why stare here, cursed servant / through my window left ajar
Your dark skin you won’t whiten / ’til you somehow whiten tar.

עמנואל הרומי
מה לך פה שפחה נחרפת

 
מַה־לָךְ פֹּה שִׁפְחָה נֶחְרֶפֶת / וּבְעַד אֶשְׁנַבִּי נִשְׁקָפֶת
לֹא תַלְבִּינִי שַׁחְרוּת עוֹרֵךְ / עַד תַּלְבִּינִי אֶת הַזָּפֶת.
י

Transliteration/תעתיק:

Mah lakh shifḥáh neḥréfet / u-ve-ʕad ‘eshnabí nishqáfet
Lo talbíni shaḥrút ʕoréikh / ʕad talbíni ‘et ha-záfet.

May 202014
 
Immanuel of Rome (1261 – 1328)
See the Groom

See the groom, all furnace-faced as if from Cush / The glowing bride, who shines and sparkles bright
Give thanks to Him who brings the light to darkness / And also brings the dark unto the light.

עמנואל הרומי
ראו חתן

 
רְאוּ חָתָן פְּנֵי כִבְשָׁן כְּכוּשָׁן / וְזִיו כַּלָה אֲשֶׁר יִזְרַח וְיֵאוֹר
וְהוֹדוּ אֶל אֲשֶׁר גּוֹלֵל לְאוֹר מִ־ / פְּנֵי חשֶׁךְ וְחשֶׁךְ לְאוֹר.
י

Transliteration/תעתיק:

Re’ú ḥatán penéi khivshán ke-khushán / ve-zív kaláh ‘ashér yizráḥ ve-yei’ór
Ve-hodú ‘el ‘ashér goléil le-‘ór mi- / pnéi ḥóshekh ve-ḥóshekh mipnéi ‘or.

May 152014
 

Good advice then, good advice now.

Immanuel of Rome (1261 – 1328)
Be Wary of Hating the Wretch

Be wary of hating the wretch / From envy of foolish men, shy
I’ve seen many times in my life / a giant man choke on a fly.

עמנואל הרומי
היזהר משנאת נקלה

 
הִזָּהֵר מִשִּׂנְאַת נִקְלֶה / וּרְחַק מִקִּנְאַת אִישׁ נָבוּב
רָאִיתִי לִפְעָמִים רַבּוֹת / אָדָם עָנָק נֶחְנַק בִּזְבוּב.
י

Transliteration/תעתיק:

Hizahéir mi-sin’át niqléh / urḥáq mi-qin’át ‘ish navúv
Ra’íti lifʕamím rabót / ‘adám ʕanáq neḥnáq bizvúv.

May 142014
 

No relation.

Yosef Ben-Gurion (early 10th century)
How Lonely Sits

How lonely sits the queenly lady
How she has been trampled beneath impure feet
You whose favor holy forces fought for
Thund’ring from the heavens ‘gainst your foes
You whose wars the stars fought in their courses
Whose ravagers were swallowed by the earth
And now you have become a trampling ground
A place for spreading nets o’er holy graves
O wake up, Abraham, Isaac and Jacob — see your sons
How the earth is covered with their corpses
O wake up, Moses, Aaron — see your Torah burning
Along with all the priests and all the Levites
O wake up, for here are those who kept faith in the Lord
Who spilt their blood around Jerusalem like water
O, woe to us, for we remain
To witness this atrocity before us
Would that someone snatched away our eyes
That we’d not see the ruin of God’s Temple and his palace burnt
For the crown has fallen from our heads
O, woe to us, for we have sinned.

יוסף בן־גוריון
איכה ישבה בדד

 
אֵיכָה יָשְׁבָה בָדָד גְּבֶרֶת מַמְלָכוּת
אֵיךְ הָיְתָה לְמִרְמָס לְרַגְלֵי טְמֵאִים
אֲשֶׁר אֵילֵי הַקֹּדֶשׁ נִלְחֲמוּ בַעֲדָיִךְ
מִן־שָׁמַיִם הִרְעִימוּ עַל־אוֹיבָיִךְ
וְהַכּוֹכָבִים מִמְּסִלּוֹתָם נִלְחֲמוּ מִלְחֲמוֹתָיִךְ
וְגַם הָאָרֶץ בָּלְעָה עוֹכְרָיִךְ
וְעַתָּה הָיִית לְמִרְמָס
לְמִשְׁטַח חֲרָמִים לְקִבְרֵי מֵתִים
עוּרוּ־נָא אַבְרָהָם יִצְחָק וְיַעֲקֹב וּרְאוּ בְנֵיכֶם
אֵיךְ כִּסְּתָה הָאָרֶץ פִּגְרֵיהֶם
עוּרוּ־נָא משֶׁה וְאַהֲרֹן וּרְאוּ שְֹרֵפַת תּוֹרַתְכֶם
עִם הַכֹּהֲנִים וְהַלְּוִיִּם
עוּרוּ־נָא כִּי הִנֵּה נֶאֶמְנוּ דִבְרֵי יָהּ
שָׁפְכוּ דָמָם כְּמַיִם סְבִיבוֹת יְרוּשָׁלַיִם
אוֹי נָא לָנוּ כִּי נִשְׁאַרְנוּ
לִרְאוֹת הַשַּׁעֲרוּרִיָּה הַזֹּאת
וּמִי יִתֵּן וְנִהְיֶה בְּלֹא עֵינָיִם
וְלֹא נִרְאֶה הֲרִיסוּת מִקְדַשׁ יְיָ וּשְׂרֵפַת הֵיכָלוֹ
כִּי נָפְלָה עֲטֶרֶת רֹאשֵׁנוּ
אוֹי נָא לָנוּ כִּי חָטָאנוּ.
י

Transliteration/תעתיק:

‘Eikháh yashváh vadád gevéret mamlakhút
‘Eikh haytáh le-mirmás le-ragléi temei’ím
‘Ashér ‘eiléi ha-qódesh nilḥamú vaʕadáyikh
Min shamáyim hirʕímu ʕal ‘oyváyikh
Ve-ha-kokhavím mimsilotám nilḥamú milḥamotáyikh
Ve-gám ha-‘áretz balʕáh ʕokhráyikh
Ve-ʕatáh hayít le-mirmás
Le-mishtáḥ ḥaramím le-qivréi meitím
ʕúru na ‘avrahám yitzḥáq ve-yaʕaqóv u-re’ú veneikhém
‘Eikh kistáh ha-áretz pigreihém
ʕúru na moshéh ve-‘aharón u-re’ú sereifát toratkhém
ʕim ha-kohaním ve-ha-leviyím
ʕúru na ki hinéih ne’emnú divréi yah
Shafkhú damám ke-máyim sevivót yerushaláyim
‘Oi na lánu ki nish’árnu
Lir’ót ha-shaʕaruriyáh ha-zót
U-mí yitéin ve-nihyéh be-ló ʕeináyim
Ve-ló nir’éh harisút miqdásh ‘adonái usreifát heikhaló
Ki nafláh ʕatéret roshéinu
‘Oi na lánu ki ḥatánu.

May 082014
 

This one I think we can definitely all relate to. I wonder if this is the ur-“If You Give a Mouse a Cookie.”

Immanuel of Rome (1261 – 1328)
Every Man Who Hires a Jewish Servant

O, every man who hires a Jewish servant
  He hires himself a lord within his dwelling
To mine I offered but my little finger
  And soon enough my arm he was requesting
“Come in, and here’s a place to sit,” I told him
  He asked me for a cushion for reclining
I told him, “Eat from all I have to offer,”
  With his sweet words he asked me what’s for drinking
I told him, “Sleep,” he asked me for a courtyard
  With brass and iron fences for surrounding
I gave him bread, he drank my fine wine freely
  But quail and manna, that was more his craving
In finest vests and cloaks I duly dressed him
  He asked for bells to grace his garments’ fringing1
And so I raise my voice as if a shofar
  As if a king and his viziers commanding
That when you buy the servant buy a rod too,
  A strap as well for all his evildoing.

עמנואל הרומי
כל הקונה עבד עברי

 
כָּל־הַקּוֹנֶה עֶבֶד עִבְרִי / קוֹנֶה אָדוֹן לוֹ בִּגְבוּלָיו
נָתַתִּי אֶל־עַבְדִּי זֶרֶת / בִּקֵּשׁ אַמָּה לוֹ בִּמְשָׁלָיו
אָמַרְתִּי ״סוּרָה וּשְׁבָה־פֹּה״ / בִּקֵּשׁ כַּר לָשֶׁבֶת עָלָיו
אָמַרְתִּי ״אָכְלָה מִצֵּידִי״ / בִּקֵּשׁ לְשְׁתּוֹת עִם טוֹב מִלָּיו
אָמַרְתִּי ״לִין״ בִּקֵּשׁ חָצֵר / בַּרְזֶל וּנְחשֶׁת מִנְעָלָיו
אוֹכִילֵהוּ פַת אַשְׁקֶנּוּ / יֵין רִקְחִי בִּקֵּשׁ מָן וּשְׂלָו
הִלְבַּשְׁתִּיהוּ אֵפוֹד וּמְעִיל / בִּקֵּשׁ רִמּוֹנִים עַל־שׁוּלָיו
לָכֵן אָרִים קוֹל כַּשּׁוֹפָר / מִטַּעַם מֶלֶךְ וּגְדֹלָיו
לִקְנוֹת עִם־הָעֶבֶד מַקֵּל / וּרְצוּעָה לִפְרִי מַעְלָלָיו.
י

Transliteration/תעתיק:

Kol ha-qonéh ʕéved ʕivrí / qonéh ‘adón lo bigvuláv
Natáti ‘el ʕavdí zéret / biqéish ‘amáh lo bimshaláv
‘Amárti súrah u-shváh poh / biqéish kar lashévet ʕaláv
‘Amárti ‘ókhlah mi-tzeidí / biqéish lishtot ʕim tov miláv
‘Amárti lin biqéish ḥatzéir / barzél unḥóshet minʕaláv
‘Okhiléihu fat ‘ashqénu / yein riqḥí biqéish man u-sláv
Hilbashtíhu ‘eifód umʕíl / biqéish rimoním ʕal shuláv
Lakhéin ‘arím qol ka-shofár / mi-táʕam mélekh ugdoláv
Liqnot ʕim ha-ʕéved maqéil / urtzuʕáh lifrí maʕlaláv.

  1. Immanuel is playing around here with the priestly uniform described in the Torah – the word I’ve translated as “bells” is “pomegranates,” evidently some sort of round decoration that were supposed to be stitched to the fringes of the priestly garments.
May 012014
 

Pre-modern Hebrew poetry unambiguously discussing contemporary events is always of interest, particularly when the contemporary event is a plague outbreak. This poem deals with the Italian outbreak in 1374.

In a parallel universe High Fidelity in which John Cusack and Jack Black lament historical atrocities committed by Christians against the Jews instead of frustrated love affairs and late-period Stevie Wonder, the vengeful annihilation of entire Jewish communities during outbreaks of the plague would definitely make the All-Time Top Five Things Christians Should Feel Bad About. It’s not our fault we took baths occasionally (well, technically, I suppose it is).

Shlomo ben Yitzḥak mei-Perugia (14th century)
Please Summon Forth Cures

Please summon forth cures and medication
Merciful healer, for the sick of your nation
Take this plague from those awaiting salvation
End this scourge and avert annihilation
Say “Angel, stay your hand,” and order placation
Heal us, O Lord, that we may know alleviation
We have been every day
To these beasts as their prey
Edomites and Hittites,
Nabateans, Qedarites,1
Your mercy shall come, we proclaim
For Eternal Redeemer is your name

Those bitter of spirit, O when shall you heal them?
Though the people have sinned, may your kindness befall them,
And your flock’s cruel destroyer, O why does it thwart them?
It’s taken the sons, and no mother it’s sent them
Hurry, make haste, from captivity save them
Before the day comes when you seek and can’t find them
And when wrath shall hold sway
On that terrible day
Pain shall o’ertake the earth
Like the pain of first birth
Pity, O Lord, the nation you claim
For Eternal Redeemer is your name

שלמה בן יצחק מפרוג׳ה
העלה־נא ארוכה

 
הַעֲלֵה־נָא אֲרוּכָה וּמַרְפֵּא
לְחוֹלֵי עַמְּךָ אֵל רַחֲמָן רוֹפֵא
עֲצֹר מַגֵּפָה מֵעָם לְךָ מְצַפֶּה
כַּלֵּה דֶבֶר וּמַשְׁחִית וְלֹא נִסָּפֶה
וְתֹאמַר לַמַּלְאָךְ יָדְךָ הַרְפֵּה
רְפָאֵנוּ יְיָ וְנֵרָפֵא
רַב לָנוּ לִהְיוֹת
לָבַז לְחַיּוֹת
אֲדוֹמִיּוֹת חִתִּיּוֹת
קֵדָר וּנְבָיוֹת
וִיבֹאוּנוּ רַחֲמֶיךָ / כִּי גֹאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ.
 
מָרֵי נֶפֶשׁ מָתַי תִּרְפָּאֵם
וְעָם בְּךָ מָעֲלוּ חַסְדְּךָ יְבוֹאֵם
וּמַשְׁחִית קִנְּךָ לָמָּה יְנִיאֵם
הַבָּנִים לָקַח וְלֹא שִׁלַּח הָאֵם
מְהֵרָה חוּשָׁה מִשְּׁבִי הוֹצִיאֵם
טֶרֶם תְּבַקְּשֵׁם וְלֹא תִמְצָאֵם
וּבְבוֹא יוֹם עֶבְרָה
הַיּוֹם הַנּוֹרָא
וְהָיְתָה עֵת צָרָה
צָרָה כְּמַבְכִּירָה
חוּסָה יְיָ עַל־עַמֶךָ / כִּי גֹאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ.
י

Transliteration/תעתיק:

Haʕaléih-na ‘arukháh u-marpéi
Le-ḥoléi ʕamkhá ‘eil raḥamán roféi
ʕatzór mageifáh mei-ʕám lekhá metzapéh
Kaléih déver u-mashḥít ve-ló nisaféh
Ve-tomár la-mal’ákh yadkhá harpéih
Refai’éinu ‘adonái ve-neiraféi
Rav lánu lihyót
La-váz le-ḥayót
‘Adomiyót ḥitiyót
Qeidár u-nevayót
Vivo’únu raḥamékha / ki go’aléinu mei-ʕolám shmékha.

Maréi néfesh matái tirpa’éim
Ve-ʕám bekhá maʕalú ḥasdekhá yevo’éim
U-mashḥít qinkhá lámah yeni’éim
Ha-baním laqáḥ ve-ló shiláḥ ha-‘éim
Meheiráh ḥúshah mi-shví hotzi’éim
Térem tevaqshéim ve-ló timtza’éim
U-vevó yom ʕevráh
Ha-yóm ha-norá
Ve-haytáh ʕeit tzaráh
Tzaráh ke-mavkiráh
Ḥúsah ‘adonái ʕal ʕamékha / ki go’aléinu mei-ʕolám shmékha.

  1. As I seem to find myself repeatedly pointing out, non-Israelite tribes in the Bible are frequently used in Hebrew literature to refer to whichever local gentiles Jewish communities were in contact with. The poet here seems to be discussing the massacres of Jews by Italians during the plague outbreak.
Apr 172014
 

This early Italian poem is a lamentation for the destruction of a synagogue in 1268. I would tell you in which city, but the manuscript I have is so illegible that I can’t make out the name. I think it starts with a “tet.” As is always the case with the Jewish view of history, the tragic present quickly turns into a metonym for the perpetual motion machine of the tragic past, in this case, naturally, the destruction of the Temple.

You may also notice that many Italian Hebrew poets have what seem to be unusual surnames in Hebrew (“from the humble ones”), until you realize they’re simply direct translations of common Italian surnames. I would assume Mr. “Mei-ha-Anavim” is actually Mr. Modesti, although our resident Italian Jewish history scholar tells me he’s from the Piattelli family.

Yehiel ben Yekutiel mei-ha-Anavim (mid-13th century – after 1289)
Bitter of Spirit

Bitter of spirit, I keened and I roared;
Woe, they have burned down the ark of the Lord.

The night it was done was bereft of all joy
And settling all o’er were blackness and gloom.
E’en the stars of its evening went dark,
The moon hid its face as they faded from view.
May it not hold a place in the days of the year,
May no man record
Its place in the months that were made by the Lord.

O rose of Sharon, with your sobs and with your groans,
Make your peace with it now; it shall cause you no grief;
The native and stranger and tribe have one law:
To strongly cry out and to call on our God —
Perhaps he will once again speak what is right.
Those who have wondered, strayed and explored:
Turn back and be sure in the Lord.

My friends, ask this boon from our generous God,
And knock at his gates and keep watch at his doors.
Let fall and render your choicest of flesh,
Spill and pour forth as an off’ring your blood,
For the knower of mys’tries, like pure lambs go forth,
Like well-fattened offerings, make your way toward
That place on the Mount of the Lord.

The God of all Israel, with cherubs enthroned,
Appearing at Sinai to your favored sons,
God’s law you endowed us, most lovely gazelle,
With thunder and lightning and dark cloud and flame.
And such fire you kindled through cherubs and ark,
Eyes locked, you placed them in perfect accord,
Atop the dwelling your presence was stored.

Enrobed all in grandeur the Torah you carved,
For flame issued forth, and found brambles and thorns,
For wholly the blazing one burns up the fire,
What penance could buy us the flames of this faith?
And broken of spirit, could I approach it alone?
And hearts wracked in sighs and abhorred:
Are a sacrifice fit for the Lord.

Such mercy you show when our sins incur wrath,
For is not the debt we must pay only middling?
And how can you take in our worthiest offerings,
And how could our legacy be your own Torah,
If all our iniquities cover our heads?
Remember all those you’ve restored
O God of Gods, O our Lord.

All those who recall God’s own truth and wise tomes
Shall be taken by fire, given o’er to their end,
Like those twenty-one who were burnt in the scourge;
Its sparks are of fire, a powerful blaze.
Awe-struck is my heart by this, tossed like a ship.
How in my depths you are longed for, adored,
O you my God, O you my Lord.

Please, Holy of Jacob, your wrath set aside
From the nation you made to grace your domain.
Redemption and pardon shall be what awaits
Your people, to free them from shame and disgrace,
And all those whose names are inscribed in the Book
Shall know joyful reward
In the House of the Lord.

יחיאל בן יקותיאל מהענוים
במר נפשי


בְּמַר נַפְשִׁי אֶהֱגֶה וַאֲקוֹנֵן וְאָהִים
אוֹי אֶל־הִלָּקַח אֲרוֹן הָאֱלֹהִים.

יְהִי הַלַּיְלָה הַהוּא גַלְמוּד מֵרְנָנָה
וְיִשְׁכְּנוּ עָלָיו אֹפֶל וַעֲנָנָה
גַּם כּוֹכְבֵי נִשְׁפוֹ מְאוֹרָם בִּמְעוֹנָה
יִכְהוּ וְיוּעָמוּ וְחָפְרָה הַלְּבָנָה
אַל־יִחַדְּ בְּמִנְיַן כָּל־יְמוֹת הַשָּׁנָה
וּבְמִסְפַּר יְרָחִים / אֲשֶׁר־בָּרָא אֱלֹהִים.

חֲבַצֶּלֶת שָׁרוֹן בִּבְכִי וַאֲנָקָה
הִתְרַצִּי־לוֹ לֹא תִהְיֶה לְךָ לְפוּקָה
הָאֶזְרַח וְהַגֵּר הַקָּהָל חֻקָּה
אַחַת לִקְרֹא אֶל־אֱלֹהֵינוּ בְּחָזְקָה
אוּלַי יִתְעַשֵּׁת מְדַבֵּר בִּצְדָקָה
לְזֹאת שׁוּבוּ תוֹהִים / לִפְנֵי אֱלֹהִים.

יְדִידִים בַּקְשׁוּ מֵאֱלֹהֵינוּ עַל־זֹאת
וְדִפְקוּ בִפְתָחָיו וְשִׁקְדוּ בִמְזוּזוֹת
וְטוּב מִשְׁמַן בְּשַׂרְכֶם לְהַכְחִישׁ וּלְהַרְזוֹת
וְדִמְכֶם לְנִיחוֹחַ לְמַעֵט וּלְהַזּוֹת
לְרָצוֹן כְּשֶׂה תָמִים פְּנֵי מֵבִין רָזוֹת
וּכְעוֹלוֹת מֵחִים / שָׁם הָר הָאֱלֹהִים.

אֱלֹהֵי יִשֹרָאֵל יוֹשֵׁב הַכְּרֻבִים
בְּסִינַי נִגְלֵיתָ לְבָנִים הַחֲבִיבִים
וְדָת־אֵל הוֹרַשְׁתָּ אַיֶלֶת אֲהָבִים
בְּקוֹלוֹת וּבְרָקִים וְעָנָן וּלְהָבִים
וְאֵיךְ אֵשׁ הִצַּתָּ בְּאָרוֹן וּכְרֻבִים
וְהוֹשַבְתָּ בוֹהִים / מִשְׁכְּנוֹת מִבְטָחִים.

לוֹבֵשׁ עֹז וְגֵאוּת חָקַקְתָּ בַתּוֹרָה
כּי־תֵצֵא אֵשׁ וּמָצְאָה קֹצִים עִם סִירָה
שַׁלֵּם יְשַׁלֵּם הַמַּבְעִיר הַבְּעֵרָה
וּתְמוּר אֵשׁ־דָּת מַה־נָּבִיא כַפָּרָה
וּבַמָּה אֲקַדֵּם לְבַד בְּרוּחַ נִשְׁבָּרָה
וְלִבּוֹת נֶאֱנָחִים / הֵם זִבְחֵי אֱלֹהִים.

חַנוּן אִם נֶגְדְּךָ בִּפְשָׁעֵנוּ חַבְנוּ
הֲלֹא בְּבֵינוֹנִית תַּשְׁלוּם חוֹבֵנוּ
וְאֵיכָה מֵעִידִית גָּבִיתָ מֶנּוּ
תּוֹרָה מוֹרָשָׁה נָתַתָּ לָנוּ
אִם עֲוֹנוֹתֵינוּ עָבְרוּ רֹאשֵׁנוּ
זְכֹר בְּךָ נִתְאָחִים / אֱלֹהֵי הָאֱלֹהִים.

זוֹכְרֵי תְעוּדַת אֵל וְסִפְרֵי תוּשִׁיָּה
בְּלַהַב אֵשׁ אֲכוּלִים נְתוּנִים לִכְלָיָה
כְּמוֹ אֶחָד וְעֶשְׂרִים נִשְׂרְפוּ בִשְׁאִיָּה
רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיֶה
לְבָבִי לְזֹאת נִדְהָם וְסוֹעֵר כָאֳנִיָּה
וּכְסָלַי נוֹהִים / אֵלֶיךָ אֱלֹהִים.

קְדוֹשׁ יַעֲקֹב אָנָא כַּעַסְךָ הָפֵר
מֵעָם קָנִיתָ לְחֶבְלְךָ בְּשֶׁפֶר
וְהַמְּאֹרָע יִהְיֶה לְפִדְיוֹן וּלְכֹפֶר
לְעַמְּךָ לְמַעַן לֹא יֵבוֹשׁ וְיֵחָפֵר
וְכָל־הַנִּמְצָאִים כְּתוּבִים בַּסֵפֶר
יוּבְלוּ שְׂמֵחִים / אֶל־בֵּית הָאֱלֹהִים.
י

Transliteration/תעתיק:

Be-már nafshí ‘ehegéh va-‘aqonéin ve-‘ahím
‘Oi ‘el hilaqáḥ ‘arón ha-‘elohím.

Yehí ha-láilah ha-hú galmúd mei-renanáh
Ve-yishkenú ʕaláv ‘ófel va-ʕananáh
Gam kokhvéi nishpó me’orám bimʕonáh
Yikhhu ve-yuʕamú ve-ḥafráh ha-levanáh
‘Al yiḥád be-minyán kol yemót ha-shanáh
U-ve-mispár yeraḥím / ‘ashér bará ‘elohím.

Ḥavatzélet sharón bivkhí va-‘anaqáh
Hitratzí lo lo tihyéh lekhá le-fuqáh
Ha-‘ezráḥ ve-ha-géir ha-qahál ḥuqáh
‘Aḥát liqró ‘el ‘elohéinu be-ḥozqáh
‘Ulái yitʕashéit medabéir bitzdaqáh
Le-zót shúvu tohím / lifnéi ‘elohím.

Yedidím baqshú mei-‘elohéinu ʕal zot
Ve-difqú viftaḥáv ve-shiqdú vimzuzót
Ve-tuv mi-shemán besarkhém lehakhḥísh u-leharzót
Ve-dimkhém le-niḥóaḥ lemaʕéit u-lehazót
Le-ratzón ke-séh tamím penéi meivín razót
U-khe-ʕolót meḥím / sham har ha-‘elohím.

‘Elohéi yisra’éil yoshéiv ha-kruvím
Be-sinái nigléita le-vaním ha-ḥavivím
Ve-dat ‘eil horáshta ‘ayélet ‘ahavím
Be-qolót u-vraqím ve-ʕanán u-lehavím
Ve-‘éikh ‘eish hitzáta be-‘arón u-khruvím
Ve-hoshávta vohím / mishkenót mivtaḥím.

Lovéish ʕoz ve-gei’út ḥaqáqta va-toráh
Ki-teitzéi ‘eish u-matzáh qotzím ʕim siráh
Shaléim yeshaléim ha-mavʕír ha-beʕeiráh
U-temúr ‘eish dat mah naví khaparáh
U-va-máh ‘aqadéim levád be-rúaḥ nishbaráh
Ve-libót ne’enaḥím / heim zivḥéi ‘elohím.

Ḥanún ‘im negdekhá bifshaʕéinu ḥávnu
Ha-ló be-veinonít tashlúm ḥovéinu
Ve-‘eikháh mei-ʕidít gavíta ménu
Toráh morasháh natáta lánu
‘Im ʕavonotéinu ʕavrú roshéinu
Zekhór bekhá nit’aḥím / ‘elohéi ha-‘elohím.

Zokhréi teʕudát ‘eil ve-sifréi tushiyáh
Be-láhav ‘eish ‘akhulím netuním likhlayáh
Kemó ‘eḥád ve-ʕesrím nisrefú vish’iyáh
Reshféha rishpéi ‘eish shalhevetyáh
Levaví le-zót nidhám ve-soʕéir kha-‘oniyáh
U-khesalái nohím / ‘eilékha ‘elohím.

Qedósh Yaʕaqóv ‘ána kaʕaskhá haféir
Mei-ʕám qaníta le-ḥevlekhá be-shéfer
Ve-ha-me’oráʕ yihyéh le-fidyón u-le-khófer
Le-ʕamekhá le-máʕan lo yeivósh ve-yeiḥaféir
Ve-khól ha-nimtza’ím ketuvím ba-séifer
Yuvlú semeiḥím / ‘el beit ha-‘elohím.