Tzion Halo Tishali

Note on the footnotes: Numerical superscript symbols support the Hebrew text, guiding readers to explantions of biblical allusions specific to the original language, content meaning, and citations to dictionary sources, as the translation belongs to the website creator.

1.

Zion, why don’t you ask for peace for your prisoners? 

These people, who are the last of thy flock, pray for your peace.

2.

From East, North, and South, 

From far and near, we pray for you

(you must accept our prayers)

3.

And for the peace the prisoner desires, 

He gives his tears

Like the dew of Hermon that longs to descend 

Over thy mountains.

4.

Weeping for your answer, I am a jackal.  

And when I dream of the return of thy return, I will be the lute of your songs.  

5.

My heart goes to the house of Peniel

Worrying over thy camps, and all the injuries of thy pure ones.

6.

There, the Shechinah dwells for thee. 

And there your creator begins to open the gates of heaven, opposite from thy gates.

7.

The glory of G-d alone became thy shining light, 

That not the sun, nor moon, nor star could give.

8.

I will choose to pour out my soul in the place 

Where the spirit of G-d pours over thy chosen ones. 

9.

And in thou kingdom, and on the throne of G-d, 

How could slaves sit on the thrones of the thy masters?

10.

Who would let me wander in the places where G-d was revealed to thy Prophets and thy Seers!

11.

Who would give me wings so I’d wander far away

Wandering in between the pieces of my heart that I’ve cut off!

12

I fall upon and rest my nose upon thy land. 

And I will greatly desire thy stones, and I plead to your dust.

13

Although, when I stand on the graves of my forefathers, 

I will marvel at Hevron, the best of thy graves! 

1.

צִיּוֹן1, הֲלֹא תִשְׁאֲלִי לִשְׁלוֹם2 אֲסִירַיִךְ, דּוֹרְשֵׁי שְׁלוֹמֵךְ וְהֵם יֶתֶר עֲדָרָיִךְ

.

2.

יָּם וּמִזְרָח וּמִצָּפוֹן וְתֵימָן3 שְׁלוֹם רָחוֹק וְקָרוֹב שְׂאִי מִכֹּל עֲבָרָיִךְ

.

.

3.

וּשְׁלוֹם אֲסִיר תַּאֲוָה, נוֹתֵן דְּמָעָיו כְּטַל חֶרְמוֹן וְנִכְסַף לְרִדְתָּם עַל הֲרָרָיִךְ

.

.

4.

 לִבְכּוֹת עֱנוּתֵךְ אֲנִי תַנִּים, וְעֵת אֶחֱלֹם שִׁיבַת שְׁבוּתֵך אֲנִי כִנּוֹר לְשִׁירָיִךְ

.

5.

לִבִּי לְבֵית אֵל וְלִפְנִיאֵל מְאֹד יֶהֱמֶה וּלְמַחֲנַיִם4 וְכֹל פִּגְעֵי טְהוֹרָיִךְ 

.

6.

5שָׁם הַשְּׁכִינָה שְׁכֵנָה לָךְ, וְהַיּוֹצְרֵךְ פָּתַ6 לְמוּל7 שַׁעֲרֵי שַׁחַק8 שְׁעָרָיִךְ,9

7.

 וּכְבוֹד אֲדֹנָי לְבַד הָיָה מְאוֹרֵךְ10, וְאֵין שֶׁמֶשׁ וְסַהַר וְכוֹכָבִים מְאִירָיִךְ11

8.

אֶבְחַר לְנַפְשִׁי לְהִשְׁתַּפֵּךְ בְּמָקוֹם אֲשֶר רוּחַ אֱלֹהִים שְׁפוּכָה12 עַל בְּחִירָיִךְ13.

9.

אַתְּ בֵּית מְלוּכָה וְאַתְּ כִּסֵּא אֲדֹנָי, וְאֵיךְ יָשְׁבוּ עֲבָדִים14 עֲלֵי כִסְאוֹת15 גְּבִירָיִךְ?

10.

 מִי יִתְּנֵנִי מְשׁוֹטֵט בַּמְּקוֹמוֹת אֲשֶׁר נִגְלוּ16 אֱלֹהִים לְחוֹזַיִךְ וְצִירָיִךְ!

11.

מִי יַעֲשֶׂה לִי17 כְנָפַיִם18 וְאַרְחִיק נְדוֹד19 ,אָנִיד לְבִתְרֵי20 לְבָבִי בֵּין בְּתָרָיִךְ!

12

אֶפֹּל21 לְאַפַּי22 עֲלֵי אַרְצֵךְ וְאֶרְצֶה אֲבָנַיִךְ מְאֹד וַאֲחֹנֵן אֶת-עֲפָרָיִךְ

13

אַף כִּי בְעָמְדִי עֲלֵי קִבְרוֹת23 אֲבֹתַי וְאֶשְׁתּוֹמֵם בְּחֶבְרוֹן עֲלֵי מִבְחַר24 קְבָרָיִךְ!

Footnotes

1. R. Halevi addresses Israel (Zion) as a person, for he addresses “צִיּוֹן” (Tzion/Zion), and then frames the rest of the opening line in a question.
2. שְׁלוֹם, “Shalom”, is commonly translated as “peace”, and “hello”. It is also conjugated as a greeting מה שלומך, “ma shlomcha/shlomech”, which translates to “how are you.” In this question, R. Halevi asks Israel (Zion) why they aren’t looking out for the wellbeing of “their prisoners” — presumbly, Jewish people, although he isn’t trying to imply that they are prisoners of Zion, but rather, that they are prisoner in diaspora, and ultimately belong to Zion. I wanted to substitute “peace” with the more intuitive tranlsation, “wellbeing” in this line to add a continuity into the next line: “These are the people, who are the last of your flock, pray for your peace.” I suspected that Halevi wanted convey a sort of irony here — while the Jewish people inquire after the peace of Israel through prayer, enduring the pains of diaspora, Halevi conveys the troubled feeling that Israel does not advocate in the same way for them.
3. Other translations translations take out “Yemen” entirely and make it synonymous with “south”.  וְתֵימָן = Yemen. Yemen is far south of Israel, meaning that Halevi intends to use the actual area of Israel as a center point. So that the meaning of the line becomes: “from all directions… from all four corners…” Israel, i.e., “Zion” is a center point. But the same coordinates he described could nearly be applied to the mountain of Ha’Abarim, a mountain range significant to Jewish biblical history, which R. Yehuda writes about in line 14.
4. Machana, מַחֲנֵ֥ה – camp. Klein, Ernest, “מַחֲנָאִי adj NH pertaining to a camp, camp (adj.), camping (adj.).” Klein Dictionary, Carta Jerusalem, 1987, https://www.sefaria.org/Klein_Dictionary%2C_%D7%9E%D6%B7%D7%97%D6%B2%D7%A0%D6%B8%D7%90%D6%B4%D7%99.1?lang=bi&lookup=%D7%9E%D6%B7%D7%97%D6%B2%D7%A0%D6%B8%D7%90%D6%B4%D7%99%20adj.&with=Lexicon&lang2=en. In Genesis 32:3. Sefaria. https://www.sefaria.org/Genesis.32?lang=bi&aliyot=0, and in in Leviticus, Deuteronomy, numbers.
5. Ha’yotzrach,“הַיּוֹצְרֵךְ” means “your creator” with the  chaf, “ךְ”, conjugating the noun yotzer, “יּוֹצְרֵ”, creator,  into its possessive phrase form. Jastrow, Marcus. “יוֹצֵר m. (b. h.; יָצַר) 1) Creator.” Jastrow, A Dictionary of the Targumim, the Talmud Bavli and Yerushalmi, and the Midrashic Literature. Philadelphia, 1883-1903. https://www.sefaria.org/sheets/184872.24?lang=bi&p2=Jastrow%2C_%D7%99%D7%95%D6%B9%D7%A6%D6%B5%D7%A8.1&lang2=bi
6. Patacha, פָּתַח. Jastrow, Marcus. “פָּתַח (b. h.) 1) to open, begin.” Jastrow, A Dictionary of the Targumim, the Talmud Bavli and Yerushalmi, and the Midrashic Literature. Philadelphia, 1883-1903. https://www.sefaria.org/sheets/184872.24?lang=bi&p2=Jastrow%2C_%D7%A4%D6%B8%D6%BC%D7%AA%D6%B7%D7%97.1&lang2=bi&w2=all&lang3=en.
7. Leemol, לְמוּל, which translates to “to open” in this context – “And there your creator begins to open… (to open) ‘לְמוּל’ (begins) ‘פָּתַח’ (and your creator) ‘וְהַיּוֹצְרֵךְ’” – also translates to “to circumcise”, (Jastrow)a. The verb adopts that meaning in the following biblical contexts: Sabb. XIX, 5., Lev. R. s. 25;  Gen. R. s. 46. Circumcision in Judaism is an important ritual that 8 day old Jewish boys undergo to bind them to the covenant. Jastow, Marcus. “Nif.נִימּוֹל, נִמּוֹל to be circumcised.”Jastrow, A Dictionary of the Targumim, the Talmud Bavli and Yerushalmi, and the Midrashic Literature. Philadelphia, https://www.sefaria.org/sheets/184872.24?lang=bi&p2=Jastrow%2C_%D7%9E%D7%95%D6%BC%D7%9C_II&lang2=bi. I. Mishnah Shabbat 19:5. Sefaria, Sabb. XIX, 5. II. Vayikra Rabbah 25:6. Sefaria, Lev. R. s. 25. III. Bereishit Rabbah 46:5. Sefaria, Gen. R. s. 46.
8. Shechak, שַׁחַק. Dust, clouds, heaven. Jastrow, Marcus. “m. (b. h.; שָׁחַק) [dust,]; pl. שְׁחָקִים clouds, heaven, sh’ḥaḳim.” Jastrow, A Dictionary of the Targumim, the Talmud Bavli and Yerushalmi, and the Midrashic Literature. Philadelphia, 1883-1903. https://www.sefaria.org/sheets/184872.24?lang=bi&p2=Jastrow%2C_%D7%A9%D6%B7%D7%81%D7%97%D6%B7%D7%A7_II.1&lang2=bi&w2=all&lang3=en. Klein, Ernest. “שַֽׁעַר m.n. 1 gate, entrance.” Klein Dictionary, Carta Jerusalem, 1987, https://www.sefaria.org/sheets/184872.24?lang=bi&p2=Klein_Dictionary%2C_%D7%A9%D6%B7%D6%BD%D7%81%D7%A2%D6%B7%D7%A8_%E1%B4%B5.1&lang2=bi&w2=all&lang3=en
9.  Sha’areicha, “שְׁעָרָיִךְ” your gates, from “שַׁעֲרֵי” gates. Gates of Heaven (Yom Kippur). It is said that on the day of Yom Kippur the Gates to heaven are open. This phrase means “from your gates” (she “שְׁ” from, chaf “ךְ” possessive conjugation)(1). “Opposite from thy gates,” meaning, the gates of Zion is opposite from the gates of heaven. “Opposite,” denotes distinction “in some respect common to both,” and, “situated, placed, or lying face to face with something else or each other, or in corresponding positions with relation to an intervening line, space, or thing,” (2) indicating that the difference of oppositeness is rooted in the simultaneous symmetry inherent in the polarity of two things. In this stroph, two polar “gates” are represented — heavenly ones and earthly ones — invariably connected by the fact that they are situated to face one another. Therefore, Halevi conveys the inherent connectedness between heaven and earth, a prominent Kabbalistic idea, by portraying it polarity. And also, by describing the difference in terms of oppositeness and polarity, Halevi illustrates the symbol of space essential in the metaphor of “Shecinah,” a judiac concept that describes G-d “dwelling” in a particular place, or besides the Jewish people in general (usually during times of strife) (3). Klein, Ernest. “שַֽׁעַר m.n. 1 gate, entrance.” Klein Dictionary, Carta Jerusalem, 1987, https://www.sefaria.org/sheets/184872.24?lang=bi&p2=Klein_Dictionary%2C_%D7%A9%D6%B7%D6%BD%D7%81%D7%A2%D6%B7%D7%A8_%E1%B4%B5.1&lang2=bi&w2=all&lang3=en. (dictionary.com) (myjewishlearning).
10. Morechah, “מְאוֹרֵךְ”, singular possessive form of “אור”, oir. Additional mem (מְ) Preposition “from” – “from your light.”
11.  Me’ra’ich, “מְאִירָיִךְ”, plural possessive form of “אור”. Additional mem (מְ) Preposition “from” – “from the light of/belonging to the sun, moon, and stars.” 
12. Shfucha, “שְׁפוּכָה” feminine singular verb in past participle – “spilled”. “לִשְׁפּוֹךְ” infinite verb “to spill” (in hebrew, lamed “ל” precedes infinite verbs). “Inflection of שָׁפוּךְ” Hebrew Conjugation Tables – Pealim, Pealim.com, https://www.pealim.com/dict/5180-shafuch/. “Conjugation of לִשְׁפּוֹך” Hebrew Conjugation Tables – Pealim, Pealim.com, https://www.pealim.com/dict/2284-lishpoch/.
13. B’Ch’ra, בְּחִירָ, chosen. Caf soffit “ךְ” ending indicates possessive form. Klein, Ernest. “בָּחִיר adj.” Dictionary, Carta Jerusalem, 1987, https://www.sefaria.org/sheets/184872.24?lang=bi&p2=Klein_Dictionary%2C_%D7%91%D6%B8%D6%BC%D7%97%D6%B4%D7%99%D7%A8&lang2=bi.
14. Jastrow, Marcus. “עֶבֶד m. (b. h.; preced. wds.) slave, servant” Jastrow, A Dictionary of the Targumim, the Talmud Bavli and Yerushalmi, and the Midrashic Literature. Philadelphia, 1883-1903, https://www.sefaria.org/sheets/184872.24?lang=bi&p2=Jastrow%2C_%D7%A2%D6%B6%D7%91%D6%B6%D7%93.1&lang2=bi&w2=all&lang3=en
15. Ki-se, “כִּסֵּא”, chair. Kis’ot “כִסְאוֹת”, chairs. Ernest, Klein. “כִּסֵּא (m.n.). chair, throneDictionary, Carta Jerusalem, 1987, https://www.sefaria.org/sheets/184872.24?lang=bi&p2=Klein_Dictionary%2C_%D7%9B%D6%B4%D6%BC%D7%A1%D6%B5%D6%BC%D7%90&lang2=bi  
16. It writes “revealed” (נִגְלוּ) Gd. However, the prophets in the Torah rarely actually “saw” the face of Gd, they only heard his voice. As Gd states in, Exodus 33:20  “you cannot see My face, for man may not see Me and live.” It is speculated that Jacob/Israel saw Gd’s face while wrestling with the angel in Genesis 33:22-32. Mahler, Mark Joel. “To see God’s faces.” Pittsburgh Jewish Chronicle, The Times of Israel, 4 October, 2018, https://jewishchronicle.timesofisrael.com/to-see-gods-faces/. Genesis 33:22-32. Sefaria, https://www.sefaria.org/Genesis.34?lang=bi&aliyot=0 Rpt. in, The Jewish Publication Society, “TANAKH: The Holy Scriptures (blue)The New JPS Translation according to the Traditional Hebrew Text.” The Jewish Publication Society, 1985.
17. Me yaseh lee, “מִי יַעֲשֶׂה לִי”, literally: “who would do to me.”
18. Kee-na-peem, “כְנָפַיִם”, wings. Jastrow, Marcus. “II כְּנַף כַּנְפָא ch. same 1) wing, lap.” Jastrow, A Dictionary of the Targumim, the Talmud Bavli and Yerushalmi, and the Midrashic Literature. Philadelphia, 1883-1903, https://www.sefaria.org/sheets/184872.24?lang=bi&p2=Jastrow%2C_%D7%9B%D6%B0%D6%BC%D7%A0%D6%B7%D7%A3_II&lang2=bi
19. Nee-dode, נְדוֹד, wandering. Ernest, Klein. “נְדוֹד, נְדֹד (m.n.) NH. wandering, migration.” Dictionary, Carta Jerusalem, 1987, https://www.sefaria.org/sheets/184872.24?lang=bi&p2=Klein_Dictionary%2C_%D7%A0%D6%B0%D7%93%D7%95%D6%B9%D7%93&lang2=bi. Note: (אָנִיד) comes from the the same root, נוּד to wander, to move. (Targ. I Kings XIV, 15) Biblical. “Targum Jonathan on I Kings 14:15.” Sefaria, https://www.sefaria.org/Targum_Jonathan_on_I_Kings.14.15?lang=bi.
20. Le-vah-ter, “לְבִתְר” to cut off (a piece). Ernest, Klein. “בתר to cut off.” Dictionary, Carta Jerusalem, 1987, https://www.sefaria.org/sheets/184872.24?lang=bi&p2=Klein_Dictionary%2C_%D7%91%D7%AA%D7%A8&lang2=bi. Ernest, Klein, “בֶּתֶר m. h., or בְּתַר ch. (b. h.; בתר, √בת to cut, v. בְּתוּלָה) piece, decree, allotment (= גְּזֵירָה).” Dictionary, Carta Jerusalem, 1987, https://www.sefaria.org/sheets/184872.24?lang=bi&p2=Jastrow%2C_%D7%91%D6%B6%D6%BC%D7%AA%D6%B6%D7%A8&lang2=bi. Note: HaLevi wants to break his heart apart and explore it to understand why the Jewish nation sinned (so badly that the Beit Hamikdash should be destroyed).
21. Marcus, Jastrow. “אָפַל , only in Hif. הֶאֱפִיל (denom. of אָפֵל q. v.) to make dark, obscure.” Jastrow, A Dictionary of the Targumim, the Talmud Bavli and Yerushalmi, and the Midrashic Literature. Philadelphia, 1883-1903, https://www.sefaria.org/sheets/184872.24?lang=bi&p2=Jastrow%2C_%D7%90%D6%B8%D7%A4%D6%B7%D7%9C.1&lang2=bi 
22. Ernest, Klein. “אַפִּי NH (adj.) 1. nasal.” Dictionary, Carta Jerusalem, 1987, https://www.sefaria.org/sheets/184872.24?lang=bi&lookup=%D7%90%D6%B7%D7%A4%D6%B7%D6%BC%D7%99&with=Lexicon&lang2=en. a-pal, “אֶפֹּל”→ dark, a-pee“אַפִּי” → nasal.  So together and in context, the phrase describes the nose falling on the earth resting upon it (and thus makes it dark when it falls on it).
23. Marcus, Jastrow. “קָבַר (b. h.) [to cave out; to arch,] to bury.” Jastrow, A Dictionary of the Targumim, the Talmud Bavli and Yerushalmi, and the Midrashic Literature. Philadelphia, 1883-1903, https://www.sefaria.org/sheets/184872.24?lang=bi&p2=Jastrow%2C_%D7%A7%D6%B8%D7%91%D6%B7%D7%A8.1&lang2=bi&w2=all&lang3=en. The plural feminine form of cavar, “קָבַר”, meaning bury, is written here, cavarot, “קִבְרוֹת”, which translates it to “burials”, or “graves.”
24. Ernest, Klein. “מֻבְחָר adj. PBH selected, choicest.” Dictionary, Carta Jerusalem, 1987,  https://www.sefaria.org/sheets/184872.24?lang=bi&p2=Klein_Dictionary%2C_%D7%9E%D6%BB%D7%91%D6%B0%D7%97%D6%B8%D7%A8.1&lang2=bi.