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Haftorah Parashat Eikev 5780

Isaiah 49:14-51:3

Source Sheet by Michael Stein
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Created August 2, 2020 · 87 Views נוצר 2 August, 2020 · 87 צפיות

This is a learning aid for the Haftorah for Parashat Eikev. It focuses on the haftorah itself, then brings a couple of sources that highlight allusions to the haftorah in the mishnah, and in modern Hebrew poetry.

    INTRODUCTORY COMMENTS ABOUT SHIVA D'NECHEMTA AND SECOND ISAIAH


    We are now in the second of the shiva d'nechemta, the seven haftorot of consolation that start after Tisha B'Av and end at Shabat Shuva. All seven readings come from the second half of Isaiah (ch 40 to the end), widely recognized as having later authorship than the first half. Ibn Ezra in the 1100s asserted this later authorship (see his comment to 41:1), though arguably the sense that this half of Isaiah can be distinguished from the first half is even older than that. In modern times many more readers have concurred with the premise of different authorship. This half of the book is often called Deutero Isaiah, or Second Isaiah.


    The first half of Isaiah focuses on Isaiah himself, during the years before and after 700 BCE, for a reasonably long time. The northern kingdom was destroyed by the Assyrians in 722 BCE, during the time Isaiah was prophesying. The First Temple, of course, was still standing, and wasn't destroyed until 587 BCE.  


    This from Simi Chavel about the dates of Second Isaiah: "The second half (beginning ch 40) is from the late 6th and early 5th centuries bce (during the early Persian empire). 40-48 is clearly by someone in Babylon, 56-66 is clearly by someone in Judea. 49-55 gives signs of both, so it's a bit confusing." 


    Second Isaiah is addressed to Jews in Babylon, to an abandoned and desolate land of Israel, and to Jews who are returning to rebuild the land. Various passages also take theology in a universalist direction, in contrast to the first half of the book, and in contrast to other prophets, such as Yehezkel. The poetry of Second Isaiah is particularly beautiful and the messages are indeed focused on consolation. For all these reasons, Second Isaiah has been particularly resonanant for Jews in galut for the past 2000 years.


    In addition to the shiva d'nechemta, we also read from Second Isaiah for various other haftarot, and we end up reading more than half of the material over the course of the year (some parts more than once). But we read it out of order, and irregularly over the year, so it's not always so clear just how focused the Rabbis were on Second Isaiah. Truly, Second Isaiah lies at the heart of our tradition, and speaks to our hearts in particularly powerful ways. It is easy to put ourselves in the shoes of the exiled people, and to feel like the prophet is speaking directly to us.


    IN PAST SESSIONS WE HAVE FOCUSED ON THE BROADER CONTEXT OF THE HAFTORAH, OR ON PARALLEL SOURCES. TODAY WE WILL FOCUS ON THE POETRY AND THE WORDS IN THE HAFTORAH ITSELF. THE DIVISIONS I HAVE MADE FOLLOW THE DIVISIONS SUGGESTED BY THE "PARAGRAPH BREAKS" (PETUCHOT AND SETUMOT) IN THE TEXT ITSELF, AND THEY WORK WELL AS MARKERS HERE.


  1. ישעיהו מ״ט:י״ד-נ״א:ג׳








    (יד) וַתֹּ֥אמֶר צִיּ֖וֹן עֲזָבַ֣נִי ה' וַאדושם שְׁכֵחָֽנִי׃ (טו) הֲתִשְׁכַּ֤ח אִשָּׁה֙ עוּלָ֔הּ מֵרַחֵ֖ם בֶּן־בִּטְנָ֑הּ גַּם־אֵ֣לֶּה תִשְׁכַּ֔חְנָה וְאָנֹכִ֖י לֹ֥א אֶשְׁכָּחֵֽךְ׃ (טז) הֵ֥ן עַל־כַּפַּ֖יִם חַקֹּתִ֑יךְ חוֹמֹתַ֥יִךְ נֶגְדִּ֖י תָּמִֽיד׃ (יז) מִֽהֲר֖וּ בָּנָ֑יִךְ מְהָֽרְסַ֥יִךְ וּמַחֲרִבַ֖יִךְ מִמֵּ֥ךְ יֵצֵֽאוּ׃ (יח) שְׂאִֽי־סָבִ֤יב עֵינַ֙יִךְ֙ וּרְאִ֔י כֻּלָּ֖ם נִקְבְּצ֣וּ בָֽאוּ־לָ֑ךְ חַי־אָ֣נִי נְאֻם־ה' כִּ֤י כֻלָּם֙ כָּעֲדִ֣י תִלְבָּ֔שִׁי וּֽתְקַשְּׁרִ֖ים כַּכַּלָּֽה׃ (יט) כִּ֤י חָרְבֹתַ֙יִךְ֙ וְשֹׁ֣מְמֹתַ֔יִךְ וְאֶ֖רֶץ הֲרִֽסֻתֵ֑יךְ כִּ֤י עַתָּה֙ תֵּצְרִ֣י מִיּוֹשֵׁ֔ב וְרָחֲק֖וּ מְבַלְּעָֽיִךְ׃ (כ) ע֚וֹד יֹאמְר֣וּ בְאָזְנַ֔יִךְ בְּנֵ֖י שִׁכֻּלָ֑יִךְ צַר־לִ֥י הַמָּק֖וֹם גְּשָׁה־לִּ֥י וְאֵשֵֽׁבָה׃ (כא) וְאָמַ֣רְתְּ בִּלְבָבֵ֗ךְ מִ֤י יָֽלַד־לִי֙ אֶת־אֵ֔לֶּה וַאֲנִ֥י שְׁכוּלָ֖ה וְגַלְמוּדָ֑ה גֹּלָ֣ה ׀ וְסוּרָ֗ה וְאֵ֙לֶּה֙ מִ֣י גִדֵּ֔ל הֵ֤ן אֲנִי֙ נִשְׁאַ֣רְתִּי לְבַדִּ֔י אֵ֖לֶּה אֵיפֹ֥ה הֵֽם׃ (פ)














    (כב) כֹּֽה־אָמַ֞ר אדושם ה' הִנֵּ֨ה אֶשָּׂ֤א אֶל־גּוֹיִם֙ יָדִ֔י וְאֶל־עַמִּ֖ים אָרִ֣ים נִסִּ֑י וְהֵבִ֤יאוּ בָנַ֙יִךְ֙ בְּחֹ֔צֶן וּבְנֹתַ֖יִךְ עַל־כָּתֵ֥ף תִּנָּשֶֽׂאנָה׃ (כג) וְהָי֨וּ מְלָכִ֜ים אֹֽמְנַ֗יִךְ וְשָׂרֽוֹתֵיהֶם֙ מֵינִ֣יקֹתַ֔יִךְ אַפַּ֗יִם אֶ֚רֶץ יִשְׁתַּ֣חֲווּ לָ֔ךְ וַעֲפַ֥ר רַגְלַ֖יִךְ יְלַחֵ֑כוּ וְיָדַ֙עַתְּ֙ כִּֽי־אֲנִ֣י ה' אֲשֶׁ֥ר לֹֽא־יֵבֹ֖שׁוּ קוָֹֽי׃ (ס)










    (כד) הֲיֻקַּ֥ח מִגִּבּ֖וֹר מַלְק֑וֹחַ וְאִם־שְׁבִ֥י צַדִּ֖יק יִמָּלֵֽט׃ (כה) כִּי־כֹ֣ה ׀ אָמַ֣ר ה' גַּם־שְׁבִ֤י גִבּוֹר֙ יֻקָּ֔ח וּמַלְק֥וֹחַ עָרִ֖יץ יִמָּלֵ֑ט וְאֶת־יְרִיבֵךְ֙ אָנֹכִ֣י אָרִ֔יב וְאֶת־בָּנַ֖יִךְ אָנֹכִ֥י אוֹשִֽׁיעַ׃ (כו) וְהַאֲכַלְתִּ֤י אֶת־מוֹנַ֙יִךְ֙ אֶת־בְּשָׂרָ֔ם וְכֶעָסִ֖יס דָּמָ֣ם יִשְׁכָּר֑וּן וְיָדְע֣וּ כָל־בָּשָׂ֗ר כִּ֣י אֲנִ֤י ה' מֽוֹשִׁיעֵ֔ךְ וְגֹאֲלֵ֖ךְ אֲבִ֥יר יַעֲקֹֽב׃ (ס)
























    (א) כֹּ֣ה ׀ אָמַ֣ר ה' אֵ֣י זֶ֠ה סֵ֣פֶר כְּרִית֤וּת אִמְּכֶם֙ אֲשֶׁ֣ר שִׁלַּחְתִּ֔יהָ א֚וֹ מִ֣י מִנּוֹשַׁ֔י אֲשֶׁר־מָכַ֥רְתִּי אֶתְכֶ֖ם ל֑וֹ הֵ֤ן בַּעֲוֺנֹֽתֵיכֶם֙ נִמְכַּרְתֶּ֔ם וּבְפִשְׁעֵיכֶ֖ם שֻׁלְּחָ֥ה אִמְּכֶֽם׃ (ב) מַדּ֨וּעַ בָּ֜אתִי וְאֵ֣ין אִ֗ישׁ קָרָֽאתִי֮ וְאֵ֣ין עוֹנֶה֒ הֲקָצ֨וֹר קָצְרָ֤ה יָדִי֙ מִפְּד֔וּת וְאִם־אֵֽין־בִּ֥י כֹ֖חַ לְהַצִּ֑יל הֵ֣ן בְּגַעֲרָתִ֞י אַחֲרִ֣יב יָ֗ם אָשִׂ֤ים נְהָרוֹת֙ מִדְבָּ֔ר תִּבְאַ֤שׁ דְּגָתָם֙ מֵאֵ֣ין מַ֔יִם וְתָמֹ֖ת בַּצָּמָֽא׃ (ג) אַלְבִּ֥ישׁ שָׁמַ֖יִם קַדְר֑וּת וְשַׂ֖ק אָשִׂ֥ים כְּסוּתָֽם׃ (ס)





















    (ד) אדושם ה' נָ֤תַן לִי֙ לְשׁ֣וֹן לִמּוּדִ֔ים לָדַ֛עַת לָע֥וּת אֶת־יָעֵ֖ף דָּבָ֑ר יָעִ֣יר ׀ בַּבֹּ֣קֶר בַּבֹּ֗קֶר יָעִ֥יר לִי֙ אֹ֔זֶן לִשְׁמֹ֖עַ כַּלִּמּוּדִֽים׃ (ה) אדושם ה' פָּתַֽח־לִ֣י אֹ֔זֶן וְאָנֹכִ֖י לֹ֣א מָרִ֑יתִי אָח֖וֹר לֹ֥א נְסוּגֹֽתִי׃ (ו) גֵּוִי֙ נָתַ֣תִּי לְמַכִּ֔ים וּלְחָיַ֖י לְמֹֽרְטִ֑ים פָּנַי֙ לֹ֣א הִסְתַּ֔רְתִּי מִכְּלִמּ֖וֹת וָרֹֽק׃ (ז) וַאדושם ה' יַֽעֲזָר־לִ֔י עַל־כֵּ֖ן לֹ֣א נִכְלָ֑מְתִּי עַל־כֵּ֞ן שַׂ֤מְתִּי פָנַי֙ כַּֽחַלָּמִ֔ישׁ וָאֵדַ֖ע כִּי־לֹ֥א אֵבֽוֹשׁ׃ (ח) קָרוֹב֙ מַצְדִּיקִ֔י מִֽי־יָרִ֥יב אִתִּ֖י נַ֣עַמְדָה יָּ֑חַד מִֽי־בַ֥עַל מִשְׁפָּטִ֖י יִגַּ֥שׁ אֵלָֽי׃ (ט) הֵ֣ן אדושם ה' יַֽעֲזָר־לִ֔י מִי־ה֖וּא יַרְשִׁיעֵ֑נִי הֵ֤ן כֻּלָּם֙ כַּבֶּ֣גֶד יִבְל֔וּ עָ֖שׁ יֹאכְלֵֽם׃ (י) מִ֤י בָכֶם֙ יְרֵ֣א ה' שֹׁמֵ֖עַ בְּק֣וֹל עַבְדּ֑וֹ אֲשֶׁ֣ר ׀ הָלַ֣ךְ חֲשֵׁכִ֗ים וְאֵ֥ין נֹ֙גַהּ֙ ל֔וֹ יִבְטַח֙ בְּשֵׁ֣ם ה' וְיִשָּׁעֵ֖ן בֵּאלֹקָֽיו׃ (יא) הֵ֧ן כֻּלְּכֶ֛ם קֹ֥דְחֵי אֵ֖שׁ מְאַזְּרֵ֣י זִיק֑וֹת לְכ֣וּ ׀ בְּא֣וּר אֶשְׁכֶ֗ם וּבְזִיקוֹת֙ בִּֽעַרְתֶּ֔ם מִיָּדִי֙ הָיְתָה־זֹּ֣את לָכֶ֔ם לְמַעֲצֵבָ֖ה תִּשְׁכָּבֽוּן׃ (פ)













    (א) שִׁמְע֥וּ אֵלַ֛י רֹ֥דְפֵי צֶ֖דֶק מְבַקְשֵׁ֣י ה' הַבִּ֙יטוּ֙ אֶל־צ֣וּר חֻצַּבְתֶּ֔ם וְאֶל־מַקֶּ֥בֶת בּ֖וֹר נֻקַּרְתֶּֽם׃ (ב) הַבִּ֙יטוּ֙ אֶל־אַבְרָהָ֣ם אֲבִיכֶ֔ם וְאֶל־שָׂרָ֖ה תְּחוֹלֶלְכֶ֑ם כִּי־אֶחָ֣ד קְרָאתִ֔יו וַאֲבָרְכֵ֖הוּ וְאַרְבֵּֽהוּ׃ (ס)





    (ג) כִּֽי־נִחַ֨ם ה' צִיּ֗וֹן נִחַם֙ כָּל־חָרְבֹתֶ֔יהָ וַיָּ֤שֶׂם מִדְבָּרָהּ֙ כְּעֵ֔דֶן וְעַרְבָתָ֖הּ כְּגַן־ה' שָׂשׂ֤וֹן וְשִׂמְחָה֙ יִמָּ֣צֵא בָ֔הּ תּוֹדָ֖ה וְק֥וֹל זִמְרָֽה׃ (ס)

    Isaiah 49:14-51:3

     

    THIS OPENING SECTION IS A BEAUTIFUL PASSAGE THAT COMFORTS A PERSONIFIED LAND OF ISRAEL, ASSURING HER THAT HER LOST CHILDREN WILL RETURN.

     

     

    (14) Zion says, “The LORD has forsaken me, My Lord has forgotten me.” (15) [AND GOD RESPONDS, COMFORTING THE PERSONIFIED LAND OF ISRAEL/JERUSALEM] Can a woman forget her baby, Or disown the child of her womb? Though she might forget, I never could forget you. (16) See, I have engraved you On the palms of My hands, Your walls are ever before Me. (17) Swiftly your children are coming; Those who ravaged and ruined you shall leave you. (18) Look up all around you and see: They are all assembled, are come to you! As I live —declares the LORD— You shall don them all like jewels, Deck yourself with them like a bride. (19) As for your ruins and desolate places And your land laid waste— You shall soon be crowded with settlers, While destroyers stay far from you. (20) The children you thought you had lost Shall yet say in your hearing, “The place is too crowded for me; Make room for me to settle.” (21) And you will say to yourself, “Who bore these for me When I was bereaved and barren, Exiled and disdained— By whom, then, were these reared? I was left all alone— And where have these been?”

     

    STILL SPEAKING TO A PERSONIFIED LAND OF ISRAEL, THIS PASSAGE FOCUSES ON THE ROLE OTHER NATIONS WILL PLAY IN THE RETURN FROM EXILE

     

    (22) Thus said the Lord GOD: I will raise My hand to nations And lift up My ensign to peoples; And they shall bring your sons in their bosoms, And carry your daughters on their backs. (23) Kings shall tend your children, Their queens shall serve you as nurses. They shall bow to you, face to the ground, And lick the dust of your feet. And you shall know that I am the LORD— Those who trust in Me shall not be shamed.

     

    STILL SPEAKING TO A PERSONIFIED LAND OF ISRAEL, THIS PASSAGE ENCOURAGES US TO HAVE FAITH THAT GOD HAS THE POWER TO RESCUE US FROM A SEEMINGLY INVINCIBLE FOE

     

    (24) Can spoil be taken from a warrior, Or captives retrieved from a victor? (25) Yet thus said the LORD: Captives shall be taken from a warrior And spoil shall be retrieved from a tyrant; For I will contend with your adversaries, And I will deliver your children. (26) I will make your oppressors eat their own flesh, They shall be drunk with their own blood as with wine. And all mankind shall know That I the LORD am your Savior, The Mighty One of Jacob, your Redeemer.

     

    THE PROPHET NOW ADDRESSES THE PEOPLE, THE RETURNEES. (TO US, AS WELL, AS WE SEE OURSELVES IN THE SAME POSITION, IN GALUT NEEDING REDEMPTION.) THIS PASSAGE CONTINUES THE IDEA THAT GOD IS CAPABLE OF THIS RESCUE, AND EMPHASIZES THAT WE HAVE NO REASON TO BELIEVE THE EXILE IS PERMANENT, BUT RATHER IT IS A TEMPORARY PUNISHMENT.

     

    THE PROPHET TELLS US THAT THE PEOPLE IN GALUT ARE NOT LIKE A REJECTED WIFE, OR LIKE A CHILD SOLD OFF TO CREDITORS TO PAY THE PARENTS' DEBTS. THE PROPHET APPEARS TO BE SPEAKING TO AN AUDIENCE THAT HAS LOST FAITH, THAT HAS PRESUMABLY ARTICULATED DOUBT THAT ANY REDEMPTION WILL COME, THAT SEEMS DOUBTFUL GOD IS CAPABLE OF RESCUING US.

     

    (1) Thus said the LORD: Where is the bill of divorce Of your mother whom I dismissed? And which of My creditors was it To whom I sold you off? You were only sold off for your sins, And your mother dismissed for your crimes. (2) Why, when I came, was no one there, Why, when I called, would none respond? Is my arm, then, too short to rescue, Have I not the power to save? With a mere rebuke I dry up the sea, And turn rivers into desert. Their fish stink from lack of water; They lie dead of thirst. (3) I clothe the skies in blackness And make their raiment sackcloth.

     

    STILL ADDRESSING THE PEOPLE IN EXILE, IN THIS SEGMENT, THE PROPHET SPEAKS OF HIS OWN EXPERIENCE BEARING SUFFERING. DOES THIS PASSAGE SEEM CONNECTED TO THE OVERALL HAFTORAH, OR LIKE AN ASIDE OR AN ADDITION? I CAN SEE IT BOTH WAYS.....

     

    THIS PASSAGE CONCLUDES WITH A REBUKE FOR THE PEOPLE HAVING A LACK OF FAITH AND GOING THEIR OWN WAY, INSTEAD OF TRUSTING IN GOD, PRESUMABLY IN THE MANNER THE PROPHET HIMSELF DEMONSTRATED. NOTE THAT THE PROPHET URGES US TO ACCEPT THE DARKNESS, AS HE DID. THAT IS UNUSUAL, AS GOD'S WORD IS NORMALLY LIKENED TO LIGHT.

     

    (4) The Lord GOD gave me a skilled tongue, To know how to speak timely words to the weary. Morning by morning, He rouses, He rouses my ear To give heed like disciples. (5) The Lord GOD opened my ears, And I did not disobey, I did not run away. (6) I offered my back to the floggers, And my cheeks to those who tore out my hair. I did not hide my face From insult and spittle. (7) But the Lord GOD will help me— Therefore I feel no disgrace; Therefore I have set my face like flint, And I know I shall not be shamed. (8) My Vindicator is at hand— Who dares contend with me? Let us stand up together! Who would be my opponent? Let him approach me! (9) Lo, the Lord GOD will help me— Who can get a verdict against me? They shall all wear out like a garment, The moth shall consume them. (10) Who among you reveres the LORD And heeds the voice of His servant?— Though he walk in darkness And have no light, Let him trust in the name of the LORD And rely upon his God. (11) But you are all kindlers of fire, Girding on firebrands. Walk by the blaze of your fire, By the brands that you have lit! This has come to you from My hand: You shall lie down in pain.

     

    THE HAFTORAH TURNS BACK TO ENCOURAGEMENT AGAIN, THIS TIME SPEAKING TO WHAT APPEARS TO BE A SUBSET OF THE PEOPLE -- THOSE WHO WISH TO RETURN. THE LAND PROMISED TO AVRAHAM AND SARAH WILL FLOURISH AGAIN FOR THEM.

     

    (1) Listen to Me, you who pursue justice, You who seek the LORD: Look to the rock you were hewn from, To the quarry you were dug from. (2) Look back to Abraham your father And to Sarah who brought you forth. For he was only one when I called him, But I blessed him and made him many.

     

    A CONCLUDING VERSE

     

    (3) Truly the LORD has comforted Zion, Comforted all her ruins; He has made her wilderness like Eden, Her desert like the Garden of the LORD. Gladness and joy shall abide there, Thanksgiving and the sound of music.

    2. I have included the following mishnah to highlight the use of a memorable phrase from our haftorah. In the haftorah, being filled to the bursting point with people is invoked as a blessing. It's a highly unusual use of a word that typically has purely negative connotations of distress. In the poetry of our haftorah, the distress is a distress we all ultimately want. We should be lucky enough to live in times when we can complain about lots of children crowding around us. We should be lucky enough to live in times when we can complain about big crowds. Here, ironically, even though the phraseology is identical, the complaint is no longer something we should be lucky to say. Rather, the complaint is one that we miraculously need not say -- despite immense crowds, nobody ever complained about Jerusalem being too crowded to find a hotel room!

  2. משנה אבות ה׳:ה׳

    (ה) עֲשָׂרָה נִסִּים נַעֲשׂוּ לַאֲבוֹתֵינוּ בְּבֵית הַמִּקְדָּשׁ. לֹא הִפִּילָה אִשָּׁה מֵרֵיחַ בְּשַׂר הַקֹּדֶשׁ, וְלֹא הִסְרִיחַ בְּשַׂר הַקֹּדֶשׁ מֵעוֹלָם, וְלֹא נִרְאָה זְבוּב בְּבֵית הַמִּטְבָּחַיִם, וְלֹא אֵרַע קֶרִי לְכֹהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים, וְלֹא כִבּוּ גְשָׁמִים אֵשׁ שֶׁל עֲצֵי הַמַּעֲרָכָה, וְלֹא נָצְחָה הָרוּחַ אֶת עַמּוּד הֶעָשָׁן, וְלֹא נִמְצָא פְסוּל בָּעֹמֶר וּבִשְׁתֵּי הַלֶּחֶם וּבְלֶחֶם הַפָּנִים, עוֹמְדִים צְפוּפִים וּמִשְׁתַּחֲוִים רְוָחִים, וְלֹא הִזִּיק נָחָשׁ וְעַקְרָב בִּירוּשָׁלַיִם מֵעוֹלָם, וְלֹא אָמַר אָדָם לַחֲבֵרוֹ צַר לִי הַמָּקוֹם שֶׁאָלִין בִּירוּשָׁלַיִם:

    Pirkei Avot 5:5

    (5) Ten wonders were wrought for our ancestors in the Temple: [1] no woman miscarried from the odor of the sacred flesh; [2] the sacred flesh never became putrid; [3] no fly was ever seen in the slaughterhouse; [4] no emission occurred to the high priest on the Day of Atonement; [5] the rains did not extinguish the fire of the woodpile; [6] the wind did not prevail against the column of smoke; [7] no defect was found in the omer, or in the two loaves, or in the showbread; [8] the people stood pressed together, yet bowed down and had room enough; [9] never did a serpent or a scorpion harm anyone in Jerusalem; [10] and no man said to his fellow: the place is too congested for me to lodge overnight in Jerusalem.

    3. I have included the words to this particularly beautiful love poem/song by Israeli artist Idan Raichel, because it invokes a memorable phrase from our haftorah. There, the prophet predicted that great nations and leaders will demonstrate their subservience to a renewed Israel by nurturing our returnees, and by "licking the dust of our feet". It is the only place in Tanach where "dust" and "feet" are used as a phase, and Raichel invokes that phrase. Do you notice any other biblical allusions, or perhaps merely biblical echoes, in Raichel's lyrics? 

    MiMa'amakim

    The Idan Raichel Project

    Mi'ma'amakim (ממעמקים)

    ממעמקים קראתי אלייך בואי אלי
    בשובך יחזור שוב האור בעיני
    לא גמור, לא עוזב המגע בידייך
    שיבוא ויאיר למשמע קול צחוקך.

    ממעמקים קראתי אלייך בואי אלי
    מול ירח מאיר את דרכך שוב אלי
    נפרסו ונמסו מול מגע של ידייך
    באוזנייך לוחש שואל.

    מי זה קורא לך הלילה? - הקשיבי
    ?מי שר בקול אלייך - אל חלונך
    ?מי שם נפשו שתהיי מאושרת
    ?מי ישים יד ויבנה את ביתך.

    ?מי ייתן חייו, ישימם מתחתייך
    ?מי כעפר לרגלייך יחייה
    ?מי יאהבך עוד מכל אוהבייך
    ?מי מכל רוח רעה יצילך
    ממעמקים.

    ממעמקים קראתי אלייך בואי אלי
    מול ירח מאיר את דרכך שוב אלי
    נפרסו ונמסו מול מגע של ידייך
    באוזנייך לוחש שואל.

    מי זה קורא לך הלילה...

     

    This link is to a music video of the song which includes the lyrics in English:

     

    https://www.youtube.com/watch?v=aQSJVsphUnY

     

     

     

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