Maoz Tzur's Hidden Meaning

(א) מָעוֹז צוּר יְשׁוּעָתִי לְךָ נָאֶה לְשַׁבֵּחַ.

(ב) תִּכּוֹן בֵּית תְּפִלָּתִי וְשָׁם תּוֹדָה נְזַבֵּחַ.

(ג) לְעֵת תָּכִין מַטְבֵּחַ מִצָּר הַמְנַבֵּחַ.

(ד) אָז אֶגְמוֹר בְּשִׁיר מִזְמוֹר חֲנֻכַּת הַמִּזְבֵּחַ.

(ו) רָעוֹת שָׂבְעָה נַפְשִׁי בְּיָגוֹן כֹּחִי כִּלָה.

(ז) חַיַּי מָרְרוּ בְּקוֹשִׁי בְּשִׁעְבּוּד מַלְכוּת עֶגְלָה.

(ח) וּבְיָדוֹ הַגְּדוֹלָה הוֹצִיא אֶת הַסְּגֻלָּה.

(ט) חֵיל פַּרְעֹה וְכָל זַרְעוֹ יָרְדוּ כְאֶבֶן בִּמְצוּלָה.

(יא) דְּבִיר קָדְשׁוֹ הֱבִיאַנִי וְגַם שָׁם לֹא שָׁקַטְתִּי.

(יב) וּבָא נוֹגֵשׂ וְהִגְלַנִי. כִּי זָרִים עָבַדְתִּי.

(יג) וְיֵין רַעַל מָסַכְתִּי כִּמְעַט שֶׁעָבַרְתִּי.

(יד) קֵץ בָּבֶל, זְרֻבָּבֶל, לְקֵץ שִׁבְעִים נוֹשָׁעְתִּי.

(טז) כְּרוֹת קוֹמַת בְּרוֹשׁ, בִּקֵּשׁ אֲגָגִי בֶּן הַמְּדָתָא.

(יז) וְנִהְיָתָה לוֹ לְפַח וּלְמוֹקֵשׁ וְגַאֲוָתוֹ נִשְׁבָּתָה.

(יח) רֹאשׁ יְמִינִי נִשֵּׂאתָ וְאוֹיֵב שְׁמוֹ מָחִיתָ.

(יט) רֹב בָּנָיו וְקִנְיָנָיו עַל הָעֵץ תָּלִיתָ.

(כא) יְוָנִים נִקְבְּצוּ עָלַי אֲזַי בִּימֵי חַשְׁמַנִּים.

(כב) וּפָרְצוּ חוֹמוֹת מִגְדָּלַי וְטִמְּאוּ כָּל הַשְּׁמָנִים.

(כג) וּמִנּוֹתַר קַנְקַנִּים נַעֲשָׂה נֵס לַשּׁוֹשַׁנִּים.

(כד) בְּנֵי בִינָה יְמֵי שְׁמוֹנָה קָבְעוּ שִׁיר וּרְנָנִים.

(כו) חֲשׂוֹף זְרוֹעַ קָדְשֶׁךָ וְקָרֵב קֵץ הַיְשׁוּעָה.

(כז) נְקֹם נִקְמַת דַּם עֲבָדֶיךָ מֵאֻמָּה הָרְשָׁעָה.

(כח) כִּי אָרְכָה לָנוּ הַשָּׁעָה וְאֵין קֵץ לִימֵי הָרָעָה.

(כט) דְּחֵה אַדְמוֹן בְּצֵל צַלְמוֹן, הָקֵם לָנוּ רוֹעֶה שִׁבְעָה.

(1) O Fortress, Rock of my salvation, unto thee it is becoming to give praise:

(2) let my house of prayer be restored, and I will there offer thee thanksgivings

(3) when thou shalt have prepared a slaughter of the blaspheming foe,

(4) I will complete with song and psalm the dedication of the altar.

(6) Full sated was my soul with ills, my strength was spent with sorrow;

(7) they embittered my life by hardship during my subjection to the dominion of The kingdom of the heifer

(8) but God with his great power brought forth the chosen race,

(9) while the host of Pharaoh and all his seed sank like a stone into the deep.

(11) To his holy oracle he brought me, yet there also I found no peace,

(12) for the oppressor came and led me captive, because I had served strange gods:

(13) I had to quaff the wine of bewilderment; well nigh had I perished,

(14) when Babylon's end drew near; through Zerubbabel I was saved after seventy years.

(16) The Agagite, the son of Hammedatha, sought to cut down the lofty cypress tree

(17) but his design became a snare to himself, and his pride was brought to an end.

(18) The head of the Benjamite thou didst exalt, but the enemy's name thou Midst blot out:

(19) the many sons he had gotten thou didst hang upon the gallows.

(21) The Grecians were gathered against me in the days of the Hasmoneans;

(22) they broke down the walls of my towers, and defiled all the oils;

(23) but from one of the last remaining flasks a miracle was wrought for Your lily;

(24) and their men of understanding appointed these eight days for song and praises.

עֶגְלָ֥ה יְפֵֽה־פִיָּ֖ה מִצְרָ֑יִם קֶ֥רֶץ מִצָּפ֖וֹן בָּ֥א בָֽא׃
Egypt is a handsome heifer— A gadfly from the north is coming, coming!
וְהָיָ֣ה כִמְלֹ֣אות שִׁבְעִ֣ים שָׁנָ֡ה אֶפְקֹ֣ד עַל־מֶֽלֶךְ־בָּבֶל֩ וְעַל־הַגּ֨וֹי הַה֧וּא נְאֻם־יְהוָ֛ה אֶת־עֲוֺנָ֖ם וְעַל־אֶ֣רֶץ כַּשְׂדִּ֑ים וְשַׂמְתִּ֥י אֹת֖וֹ לְשִֽׁמְמ֥וֹת עוֹלָֽם׃
When the seventy years are over, I will punish the king of Babylon and that nation and the land of the Chaldeans for their sins—declares the LORD—and I will make it a desolation for all time.
אַחַ֣ר ׀ הַדְּבָרִ֣ים הָאֵ֗לֶּה גִּדַּל֩ הַמֶּ֨לֶךְ אֲחַשְׁוֵר֜וֹשׁ אֶת־הָמָ֧ן בֶּֽן־הַמְּדָ֛תָא הָאֲגָגִ֖י וַֽיְנַשְּׂאֵ֑הוּ וַיָּ֙שֶׂם֙ אֶת־כִּסְא֔וֹ מֵעַ֕ל כָּל־הַשָּׂרִ֖ים אֲשֶׁ֥ר אִתּֽוֹ׃

Some time afterward, King Ahasuerus promoted Haman son of Hammedatha the Agagite; he advanced him and seated him higher than any of his fellow officials.

(יג) תַּ֤חַת הַֽנַּעֲצוּץ֙ יַעֲלֶ֣ה בְר֔וֹשׁ תחת [וְתַ֥חַת] הַסִּרְפַּ֖ד יַעֲלֶ֣ה הֲדַ֑ס וְהָיָ֤ה לַֽיהוָה֙ לְשֵׁ֔ם לְא֥וֹת עוֹלָ֖ם לֹ֥א יִכָּרֵֽת׃ (ס)
(13) Instead of the brier, a cypress shall rise; Instead of the nettle, a myrtle shall rise. These shall stand as a testimony to the LORD, As an everlasting sign that shall not perish.
יעלה ברוש זה מרדכי שנקרא ראש לכל הבשמים שנאמר (שמות ל, כג) ואתה קח לך בשמים ראש מר דרור ומתרגמינן מרי דכי

“Shall the cypress [berosh] come up”; this is Mordecai. Why is he called a cypress [berosh]? Because he was called the chief [rosh] of all the spices, as it is stated: “Take you also to yourself the chief spices, of pure myrrh [mar deror]” (Exodus 30:23), and we translate “pure myrrh,” into Aramaic as mari dakhei. Mordecai was like mari dakhi, the chief [rosh] of spices, and therefore he is called berosh.

Translation of Final Stanza

Bare Your holy arm / and hasten the End for salvation -
Avenge the vengeance of Your servants' blood / from the wicked nation.
For the triumph is too long delayed for us / and there is no end to days of evil,
Repel the Red One in the nethermost shadow/and establish for us the seven shepherds.

חָשַׂ֤ף יְהוָה֙ אֶת־זְר֣וֹעַ קָדְשׁ֔וֹ לְעֵינֵ֖י כָּל־הַגּוֹיִ֑ם וְרָאוּ֙ כָּל־אַפְסֵי־אָ֔רֶץ אֵ֖ת יְשׁוּעַ֥ת אֱלֹהֵֽינוּ׃ (ס)

The LORD will bare His holy arm In the sight of all the nations, And the very ends of earth shall see The victory of our God.

(ד) וְהָיָ֥ה זֶ֖ה שָׁל֑וֹם אַשּׁ֣וּר ׀ כִּֽי־יָב֣וֹא בְאַרְצֵ֗נוּ וְכִ֤י יִדְרֹךְ֙ בְּאַרְמְנֹתֵ֔ינוּ וַהֲקֵמֹ֤נוּ עָלָיו֙ שִׁבְעָ֣ה רֹעִ֔ים וּשְׁמֹנָ֖ה נְסִיכֵ֥י אָדָֽם׃

(4) And that shall afford safety. Should Assyria invade our land And tread upon our fortresses, We will set up over it seven shepherds, Eight princes of men,

(מיכה ה, ד) והיה זה שלום אשור כי יבא בארצנו וכי ידרוך בארמנותינו והקמנו עליו שבעה רועים ושמנה נסיכי אדם מאן נינהו שבעה רועים דוד באמצע אדם שת ומתושלח מימינו אברהם יעקב ומשה בשמאלו ומאן נינהו שמנה נסיכי אדם ישי ושאול ושמואל עמוס וצפניה צדקיה ומשיח ואליהו:

It is stated: “And this shall be peace: When the Assyrian shall come into our land, and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight princes among men” (Micah 5:4). The Gemara asks: Who are these seven shepherds? The Gemara explains: David is in the middle; Adam, Seth, and Methuselah are to his right; Abraham, Jacob, and Moses are to his left. And who are the eight princes among men? They are Yishai, Saul, Samuel, Amos, Zephania, Zedekiah, Messiah, and Elijah.

"Maoz Tzur and the 'End of Christianity'", Prof. Yitzchak Melamed

The final line of the stanza opens with a plea to God to reject Christianity and its dominion.

דְּחֵה אַדְמוֹן
בְּצֵל צַלְמוֹן ‎

Reject Edom
In the shadow of tzalmon

The opening phrase, ״דחה אדמון״, is a plea for God to reject Edom/Esau, who is commonly associated with Rome and Christianity in rabbinic literature.

The next phrase: בצל צלמון is polysemic. In the Bible, the term צלם (tzelem) can mean either an image or idol, but in medieval and early modern Rabbinic Hebrew, it acquired a much more specific meaning since Tzelem, the base of the word, is an unequivocal reference to the cross.

Thus, for example, the Jews of Hungary called the town of Deutschkreutz [German: German Cross] Zelem (and the local Rabbi was commonly called: “The Zelem Ruv]”). Thus, the phrase דחה אדמון בצל צלמון seems to be a clear reference to Christianity, asking God to reject Christianity (as if reproaching God for standing on the side of the crusaders during the massacres!), yielding something like, “Reject Esau that stands in the shadow of the cross-idol.”