Happy the eye

Happy the eye that has seen all these.
Indeed, our soul grieves when our ear hears it!
Happy the eye that has seen the rose of Sharon,
and the divine presence hovering like a woven necklace on a neck,
and the priest, inlaid with splendid memorial gems,
with Aaron’s holy vestments.
Indeed, our soul grieves when our ear hears it!
Happy the eye that has seen the Levites and the people, being careful,
and the divine presence hovering like a flame of light that shines,
and the priest, proclaiming to the people who throng to him:
“From all your sins before the Lord, you will be purified!”
Indeed, our soul grieves when our ear hears it!
Happy the eye that has seen the fullness of the sanctuary, and its floor,
and the divine presence hovering like a king inside his canopy,
and the priest, uttering the explicit divine name with his lips,
and the people responding, “Blessed be the name of his glorious kingship!”
Indeed, our soul grieves when our ear hears it!
Happy the eye that has seen the splendor and beauty of the Temple,
and the divine presence hovering like a glow of light over its palace,
and the priest, who brought a ladle and a firepan, in his preciousness,
and then he came out, like the might of the sun when it comes out.
Indeed, our soul grieves when our ear hears it!
Happy the eye that has seen the wall of the cherished Temple,
and the divine presence hovering like a gleaming ray, a blaze,
and the priest calling out, with teaching that flowed like rain,
and the priests and the people, like olive-tree saplings, all around.
Indeed, our soul grieves when our ear hears it!
Happy the eye that has seen the palace, the glory of the region,
and the divine presence hovering like an adornment on a king’s head,
and the priest hopping to and fro as he walked,
and the attendant priests after him—beauty to the King in a great multitude!
Indeed, our soul grieves when our ear hears it!
Happy the eye that has seen the sheen of the thread, like the luminaries,
and the divine presence hovering in front of the fasting, thirsty people,
and the priest uttering the forgiveness of the One who dwells on high,
and his appearance, like the appearance of an angel of God!
Indeed, our soul grieves when our ear hears it!

Translated by Gabriel Wasserman.

Published in: The Posen Library of Jewish Culture and Civilization, vol. 3: Encountering Christianity and Islam.

Engage with this Source

This poem is one of a series of poems, written by different poets but with the same title, mourning the destruction of the Temple and evoking the sensory experience of the sacrificial service when it was performed by the priests on Yom Kippur. In the liturgy, these poems are recited after the Avodah service, in which the Temple service is described in detail. At the time of the Temple, the Jewish people thronged there to revel in God’s presence, but since the Temple was destroyed, our soul grieves when we hear about the glory that we can no longer experience. Ibn Gabirol’s poem focuses on one particular aspect of the service: God’s visible presence (called here kavod, literally “glory”). In the last stanza, the poet mentions the red thread, half of which was in the sanctuary and half tied to the horn of the scapegoat during Yom Kippur; when it would miraculously turn white, it was a sign that God had forgiven the people.

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