Is there not enough balm in Ofrah?

Is there not enough balm in Ofrah to relieve me? For she can heal [me].
If my opponents are incensed at me, and the bows of their fights are pulled taut,
if only you, O my sister, would keep the friendship that I have for you in my heart,
  and give me compensation for my love—then he who rebukes me would stay quiet, he and his hateful taunts.
Say “Go slow!” to the girl whose whole heart is directed
to the nobleman at the gate, “Go and let him teach you his ways!”
He can sling a stone at a hair without missing, and those trained by him are straight.
  If his praiseworthy qualities were to die, he could take care of their corpses, and breathe life into them!
If I get thirsty, I won’t be concerned, for perhaps my tears will moisten me.
I would fly around like a bird, for my ribs would yearn for them.1
I will not be in anguish as long as I can draw my delights from his mouth’s saliva.
  Why should I need to drink well water? His palate is like honey, and only he can give me any good when I’m thirsty!
Isaac, O princely master, the great cypress, whose leaves’ shade dims the cedars.
Who could move him? Until his spirit is willing, how could you move him?
God made him the head and places a crown and his diadem.
  His tent is a study house for wisdom, and not the wide field at the earth’s navel.2
Let my life be a ransom for the girl who’s crying out. She is drunk with the wine of youth.
She is complaining about their pact, saying: “Oh alas, it is not being kept!”
She calls out, grumbling bitterly. Her voice is singing about her beloved,
  “He broke his promises and tricked me. Why, O my people? For I have kept my promise!”
Translated by Gabriel Wasserman.

Notes

[His ribs are on fire, so they yearn for some of his tears. The imagery of flying as a bird, however, is obscure.—Trans.]

[Jerusalem is the earth’s navel; the greatest study house is not Jerusalem but Isaac’s home.—Trans.]

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

Engage with this Source

Joseph Ibn Tsadik wrote this rather difficult muwashshaḥ (girdle poem) as a panegyric for someone named Isaac, a “nobleman at the gate.” A lovesick girl (Ofrah) appears in the first stanza, while the subject of the panegyric, Isaac, enters in the second stanza. The poet says to tell the girl to “go slow”—to have some compassion for him—and that she should learn to do so by gaining moral instruction from Isaac. At this point, the girl disappears from the scene, and the poet speaks of his esteem for Isaac. In girdle poems, the last lines (here, a single line) of each stanza have a rhyme scheme of their own, which threads, like a girdle, through the poem. In the last stanza, these lines (the kharja) are often written in either a dialect of spoken Arabic, as here, or in the Romance vernacular, and typically speak of love in a first-person feminine voice. In our poem, the last stanza and the kharja return to a lovestruck girl, probably the girl from the first two stanzas, and it is her voice that concludes the poem.

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