You broke asunder my cuff

Samuel ha-Shelishi

After 1012

About This Entry

This poem, a kerovah—a general term for piyyutim written for the blessings of the Amidah—was composed for a fast day likely commemorating the imprisonment and subsequent release of its author in 1012, as recounted in his The Scroll of Egypt (Megilat Mitsrayim). It draws its opening lines from each stanza from successive verses in Psalm 30.

Prayer for the fast of 3 Tevet, in commemoration of the tragedy and the rescue from it

[ . . . ] And You have not made my foes to rejoice over me—
You broke asunder my cuff, and released my chain.
Those who made my way crooked suffered shame and embarrassment.
You drew me out, to life, and wanted me, when I was on the verge of withering away.
  Blessed are You O Lord, who resurrects the dead. [ . . . ]
Weeping may endure for a night, but joy comes in the morning.
Trembling and quaking, tears and mourning—He caused all these to pass.
He saw how the women were shamed, as they were dragged throughout the city.
He looked out from His lair, to heal the great pain.
  Blessed are You O Lord, who heals the sick.
And in my prosperity I said, I shall never be moved.
He bears my weight and holds it, not letting it down.
I drowned, I plunged, but He pulled me and drew me up, so I would not sink.
May He bless His beloved ones with rain and never let them stumble.
  Blessed are You, O Lord, who blesses the years. [ . . . ]
You did hide Your face, and I was troubled.
You almost disappeared, and I was struck with weakness and trouble.
Hordes upon hordes encircled me, and my heart was troubled and rejected.1
You sat down to judge me, to guide me with good guidance.
  Blessed are You, O Lord, who loves justice. [ . . . ]
Shall the dust praise You? Shall it declare Your truth?
The nations were shocked and astonished by Your formidable wonders.
You made prominent miracles for Your manservant, son of Your maidservant.
In Your mercy, set up the Temple sanctuary for Your formidable nation.2
  Blessed are You, O Lord, who builds Jerusalem.

             The sprout . . .3

Hear, O Lord, and answer me; Lord, be my helper!
As I was reciting my prayer and supplication,
You saw my tendrilled chains, and my people’s disturbance.
You listened to my cry and heeded my voice.
  Blessed are You, O Lord, who hears prayer. [ . . . ]
You have put of my sackcloth, and girded me with gladness.
O You who do deeds for me, which I will never forget.
You instructed Your messenger [or, angel] to release my chains, my bonds.
Thanksgiving and praise shall I sing forever to Your name.
  Blessed are You, O Lord, whom it is good to acknowledge.
That my glory may sing praise to you, and not be silent; O Lord, my God, I will give thanks unto you forever.
O my creator, if You kill me, I will still have hope in Your name and declare Your unity.
I crave You, I desire You, even squeezing out my life.
Establish peace for me and for all Your beloved children!
  Blessed are You, O Lord, who makes peace.
Translated by Gabriel Wasserman.

Notes

[“Rejected”—Hebrew mehulhal, a neologism, apparently from the adjective nahala’a (Micah 4:7), meaning “distant, far aw ay.”—Tr a ns.]

[The Hebrew word ayumah, “formidable” (feminine singular) is a common epithet for the personifed Jewish people, based on Song of Songs 6:10.—Trans.]

[These words are an indication to recite the blessing: “The sprout of Your servant David—speedily make it sprout. . . . Blessed are You O Lord, who makes the horn of rescue sprout.” This blessing was not originally part of the Palestinian liturgy, so the traditional poetic structure does not include a poem for it. In later times, the blessing was included; therefore this notation to recite it appears, albeit without an associated poem.—Trans.]

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

Engage with this Source

This poem, a kerovah—a general term for piyyutim written for the blessings of the Amidah—was composed for a fast day likely commemorating the imprisonment and subsequent release of its author in 1012, as recounted in his The Scroll of Egypt (Megilat Mitsrayim). It draws its opening lines from each stanza from successive verses in Psalm 30.

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Related Guide

Early Medieval Liturgical Poetry (Piyyut)

7th to 12th Century

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