The Jewish people is rescued

The Jewish people is rescued through the Lord, an everlasting rescue.
Today, too, may they be rescued by Your word, O You who dwell in the heavens,
for You are full of forgiveness, and master of compassion!
They knock on Your gates, like indigent paupers. Heed the prayers that they pour forth,1 O You who reside on high,
for you are full of forgiveness, and master of compassion!
They are terrifed of all the calamities, of the people mocking and scorning them.
Please do not abandon them, O Lord, God of their ancestors,
for You are full of forgiveness, and master of compassion!
May Your good things come to meet them on the day of rebuke.
Out of their calamity, bring them deliverance and relief,
for You are full of forgiveness, and master of compassion!
May they be rescued in everyone’s sight, and may evildoers no longer rule them.
Destroy Seir and his father-in-law, and may redeemers go up to Zion,
for You are full of forgiveness, and master of compassion!
O Master, heed the sound of their cry.
May their prayer ascend to Your dwelling place, the heavens,
for You are full of forgiveness, and master of compassion!
Translated by Gabriel Wasserman.

Notes

[The expression tsakun laḥasham, taken from Isaiah 26:16, is very obscure in its biblical context, but it is traditionally understood as something like “they have poured forth their prayer.” Shefatiah, like many liturgical poets, seems to treat it as a noun meaning “prayer,” and here it is translated as “the prayer they pour forth.”—Trans.]

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

Engage with this Source

This is the only poem to survive from the southern Italian poet Shefatiah. It is a seliḥah, a poem for the penitential prayers recited on Yom Kippur, the penitential days leading up to it, or a fast day at some other point in the year. The poet presents the Jewish people

as being in a desperate situation, at serious risk from their oppressors, with God as their only hope. In the fifth stanza, he refers to “Seir and his father-in-law”; “Seir” refers to Esau, who lives on Mount Seir (see Genesis 36:8), and “his father-in-law” is Ishmael (see Genesis 28:9). In accordance with the medieval Jewish understanding of these biblical fgures and the nations descended from them, “Esau” refers to the kingdoms of Christendom and “Ishmael” to the Muslims. The expression “Seir and his father-in-law” was imitated by a number of later Hebrew poets in southern Italy, refecting their experience in a land that saw ongoing conficts between Byzantine and Norman Christians and raiding Muslim armies.

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