(A)
(יט) יְהוָ֞ה עֻזִּ֧י וּמָעֻזִּ֛י וּמְנוּסִ֖י בְּי֣וֹם צָרָ֑ה אֵלֶ֗יךָ גּוֹיִ֤ם יָבֹ֙אוּ֙ מֵֽאַפְסֵי־אָ֔רֶץ וְיֹאמְר֗וּ אַךְ־שֶׁ֙קֶר֙ נָחֲל֣וּ אֲבוֹתֵ֔ינוּ הֶ֖בֶל וְאֵֽין־בָּ֥ם מוֹעִֽיל׃ (כ) הֲיַעֲשֶׂה־לּ֥וֹ אָדָ֖ם אֱלֹהִ֑ים וְהֵ֖מָּה לֹ֥א אֱלֹהִֽים׃ (כא) לָכֵן֙ הִנְנִ֣י מֽוֹדִיעָ֔ם בַּפַּ֣עַם הַזֹּ֔את אוֹדִיעֵ֥ם אֶת־יָדִ֖י וְאֶת־גְּבֽוּרָתִ֑י וְיָדְע֖וּ כִּֽי־שְׁמִ֥י יְהוָֽה׃ (ס)
(A)
(19) O LORD, my strength and my stronghold, My refuge in a day of trouble, To You nations shall come From the ends of the earth and say: Our fathers inherited utter delusions, Things that are futile and worthless. (20) Can a man make gods for himself? No-gods are they! (21) Assuredly, I will teach them, Once and for all I will teach them My power and My might. And they shall learn that My name is LORD.
(B)
(א) חַטַּ֣את יְהוּדָ֗ה כְּתוּבָ֛ה בְּעֵ֥ט בַּרְזֶ֖ל בְּצִפֹּ֣רֶן שָׁמִ֑יר חֲרוּשָׁה֙ עַל־ל֣וּחַ לִבָּ֔ם וּלְקַרְנ֖וֹת מִזְבְּחוֹתֵיכֶֽם׃ (ב) כִּזְכֹּ֤ר בְּנֵיהֶם֙ מִזְבְּחוֹתָ֔ם וַאֲשֵׁרֵיהֶ֖ם עַל־עֵ֣ץ רַֽעֲנָ֑ן עַ֖ל גְּבָע֥וֹת הַגְּבֹהֽוֹת׃ (ג) הֲרָרִי֙ בַּשָּׂדֶ֔ה חֵילְךָ֥ כָל־אוֹצְרוֹתֶ֖יךָ לָבַ֣ז אֶתֵּ֑ן בָּמֹתֶ֕יךָ בְּחַטָּ֖את בְּכָל־גְּבוּלֶֽיךָ׃ (ד) וְשָׁמַטְתָּ֗ה וּבְךָ֙ מִנַּחֲלָֽתְךָ֙ אֲשֶׁ֣ר נָתַ֣תִּי לָ֔ךְ וְהַעֲבַדְתִּ֙יךָ֙ אֶת־אֹ֣יְבֶ֔יךָ בָּאָ֖רֶץ אֲשֶׁ֣ר לֹֽא־יָדָ֑עְתָּ כִּֽי־אֵ֛שׁ קְדַחְתֶּ֥ם בְּאַפִּ֖י עַד־עוֹלָ֥ם תּוּקָֽד׃ (ס) (ה) כֹּ֣ה ׀ אָמַ֣ר יְהוָ֗ה אָר֤וּר הַגֶּ֙בֶר֙ אֲשֶׁ֣ר יִבְטַ֣ח בָּֽאָדָ֔ם וְשָׂ֥ם בָּשָׂ֖ר זְרֹע֑וֹ וּמִן־יְהוָ֖ה יָס֥וּר לִבּֽוֹ׃ (ו)
(B)
(1) The guilt of Judah is inscribed With a stylus of iron, Engraved with an adamant point On the tablet of their hearts, And on the horns of their altars, (2) While their children remember Their altars and sacred posts, By verdant trees, Upon lofty hills. (3) Because of the sin of your shrines Throughout your borders, I will make your rampart a heap in the field, And all your treasures a spoil. (4) You will forfeit, by your own act, The inheritance I have given you; I will make you a slave to your enemies In a land you have never known. For you have kindled the flame of My wrath Which shall burn for all time.
(C)
וְהָיָה֙ כְּעַרְעָ֣ר בָּֽעֲרָבָ֔ה וְלֹ֥א יִרְאֶ֖ה כִּי־יָב֣וֹא ט֑וֹב וְשָׁכַ֤ן חֲרֵרִים֙ בַּמִּדְבָּ֔ר אֶ֥רֶץ מְלֵחָ֖ה וְלֹ֥א תֵשֵֽׁב׃ (ס)
(ז) בָּר֣וּךְ הַגֶּ֔בֶר אֲשֶׁ֥ר יִבְטַ֖ח בַּֽיהוָ֑ה וְהָיָ֥ה יְהוָ֖ה מִבְטַחֽוֹ׃ (ח) וְהָיָ֞ה כְּעֵ֣ץ ׀ שָׁת֣וּל עַל־מַ֗יִם וְעַל־יוּבַל֙ יְשַׁלַּ֣ח שָֽׁרָשָׁ֔יו וְלֹ֤א ירא [יִרְאֶה֙] כִּֽי־יָבֹ֣א חֹ֔ם וְהָיָ֥ה עָלֵ֖הוּ רַֽעֲנָ֑ן וּבִשְׁנַ֤ת בַּצֹּ֙רֶת֙ לֹ֣א יִדְאָ֔ג וְלֹ֥א יָמִ֖ישׁ מֵעֲשׂ֥וֹת פֶּֽרִי׃
(C)
(5) Thus said the LORD: Cursed is he who trusts in man, Who makes mere flesh his strength, And turns his thoughts from the LORD. (6) He shall be like a bush in the desert, Which does not sense the coming of good: It is set in the scorched places of the wilderness, In a barren land without inhabitant. (7) Blessed is he who trusts in the LORD, Whose trust is the LORD alone. (8) He shall be like a tree planted by waters, Sending forth its roots by a stream: It does not sense the coming of heat, Its leaves are ever fresh; It has no care in a year of drought, It does not cease to yield fruit.
(D)
(ט) עָקֹ֥ב הַלֵּ֛ב מִכֹּ֖ל וְאָנֻ֣שׁ ה֑וּא מִ֖י יֵדָעֶֽנּוּ׃ (י) אֲנִ֧י יְהוָ֛ה חֹקֵ֥ר לֵ֖ב בֹּחֵ֣ן כְּלָי֑וֹת וְלָתֵ֤ת לְאִישׁ֙ כדרכו [כִּדְרָכָ֔יו] כִּפְרִ֖י מַעֲלָלָֽיו׃ (ס) (יא) קֹרֵ֤א דָגַר֙ וְלֹ֣א יָלָ֔ד עֹ֥שֶׂה עֹ֖שֶׁר וְלֹ֣א בְמִשְׁפָּ֑ט בַּחֲצִ֤י ימו [יָמָיו֙] יַעַזְבֶ֔נּוּ וּבְאַחֲרִית֖וֹ יִהְיֶ֥ה נָבָֽל׃ (יב) כִּסֵּ֣א כָב֔וֹד מָר֖וֹם מֵֽרִאשׁ֑וֹן מְק֖וֹם מִקְדָּשֵֽׁנוּ׃ (יג) מִקְוֵ֤ה יִשְׂרָאֵל֙ יְהוָ֔ה כָּל־עֹזְבֶ֖יךָ יֵבֹ֑שׁוּ יסורי [וְסוּרַי֙] בָּאָ֣רֶץ יִכָּתֵ֔בוּ כִּ֥י עָזְב֛וּ מְק֥וֹר מַֽיִם־חַיִּ֖ים אֶת־יְהוָֽה׃ (ס)
(יד) רְפָאֵ֤נִי יְהוָה֙ וְאֵ֣רָפֵ֔א הוֹשִׁיעֵ֖נִי וְאִוָּשֵׁ֑עָה כִּ֥י תְהִלָּתִ֖י אָֽתָּה׃
(D)
(9) Most devious is the heart; It is perverse—who can fathom it? (10) I the LORD probe the heart, Search the mind—To repay every man according to his ways, With the proper fruit of his deeds. (11) Like a partridge hatching what she did not lay, So is one who amasses wealth by unjust means; In the middle of his life it will leave him, And in the end he will be proved a fool. (12) O Throne of Glory exalted from of old, Our Sacred Shrine! (13) O Hope of Israel! O LORD! All who forsake You shall be put to shame, Those in the land who turn from You Shall be doomed men, For they have forsaken the LORD, The Fount of living waters.
(14) Heal me, O LORD, and let me be healed; Save me, and let me be saved; For You are my glory.
2) Some General Commentaries on the Haftarah and the Passage's Structure
The haftarah selection is from Jeremiah 16:19-17:14.
In the haftarah for Parashat Behukotai (also read when Behar and Behukotai are combined as a double portion) Jeremiah prophesizes on several themes in a relatively short span. Many scholars, responding to the discontinuous nature of this section of Jeremiah, suggest that it might be a collection of sayings culled from Jeremiah’s notes by his assistant Baruch.
...
2b) Though diverse in style and concern, the haftarah has an identifiable structure. The following symmetry marks its arrangement: (A) an outer frame (parts 1 and 5) that contains prayers in the first person, which expresses trust in God, (B) an inner frame (parts 2 and 4) that contrasts the false altars with the Temple and refers to the people's sin (Jer 17:1, 13); and (C) a centerpiece (part 3) that juxtaposes self-reliance with trust in God. -- pp. 203-204
Frames as outlined in the JPS Commentary --
A: outer frame -- (1) 16:19-21 // (5) 17:14
B: inner frame -- [(2) 17:1-4 // (4) 17:9-13]
C: centerpiece -- {( (3) 17:5-8 )}
2c) Connections between the Haftarah and the Parashah
The parashah concludes the Book of Levitcus with a series of blessings and curses that may befall a worshiper, depending upon obedience or disobedience to God and His covenant (Lev. 26:3, 14-15). These rewards and punishments are set forth in detail and correspond to the central image of the haftarah: blessings for those who trust in God, and curses for those who spurn His ways (Jer. 17:5-8).
Several verbal links reinforce this thematic correlations. On the positive side, Jeremiah states that the blessed person who "trusts" (yivtah) in the Lord will be like a well-planted "tree," which send(s) forth its roots by a stream [yuval]" and "does not cease to yield fruit [peri] (Jer. 17:8). This image of earthly beneficence reinforces the promise in the parashah that the faithful will live in a fertile land that will yield its "produce" (yevulah) and its "trees" their "fruit" (piryo), and one in which its inhabitants may dwell "securely" (la-vetah) (Lev. 26:4-5).
On the other hand, Jeremiah fulminates against the cultic travesties practiced by the people of Judah with their "altars and sacred posts, by verdant trees, [and] upon lofty hills" (Jer. 17:2). This condemnation refers to the practice of nature or fertility worship, long condemned as a feature of Canaanite religion. It is repeatedly mentioned in the Torah as a seduction awaiting the people in the Promised Land. Hence, the parashah virulently outlaws such behavior and announces God's doom against the disobedient people's "cult places" and "incense stands" (Lev. 26:30).
-- pp. 208-209
JPS Bible Commentary: Haftarot. commentary by Michael Fishbane. Philadelphia, PA: JPS, 2002
3) Some Commentaries on 17:8, "yoval" and tree by the water
Nachmanides quotes as a source for his explanation of the name Yovel a verse in Jeremiah, Ve-al yuval yishallach shorashav, “And its roots will be sent forth” (Jer. 17:8). Yovel is when spiritual roots spread out to return their offshoots home. Yovel’s nature is further reflected in its two defining laws.
["Freedom" and "return to the land"]
תניא רבי מאיר אומר יובל שמו שנאמר (ירמיה יז, ח) והיה כעץ שתול על מים ועל יובל ישלח שרשיו ולמה נקרא שמו פרת שמימיו פרים ורבים
It is taught in a baraita that Rabbi Meir says: Yuval is the name of the Euphrates River where it emerges from Eden, as it is stated: “For he shall be as a tree planted by the waters, and that spreads out its roots by the river [yuval], and shall not see when heat comes, but its foliage shall be luxuriant; and shall not be anxious in the year of drought, neither shall cease from yielding fruit” (Jeremiah 17:8). And why is it named Euphrates [perat]? Because its waters are fruitful [parim] and multiply without the need for rainfall.
וע"ד הקבלה יובל היא מלשון (ירמיהו י״ז:ח׳) ועל יובל ישלח שרשיו, וירמוז כי כל הדורות יובלו אל הסבה הראשונה, ולכך נקרא היובל בשם דרור כי הוא היובל אשר שם שרשי הדורות והנבראים כולן, כי משם נאצלו בברית עולם שנאמר
A kabbalistic approach to the words יובל היא: The word יובל is derived from the expression ועל יבל ישלח שרשיו, “sending forth its roots by a stream” (Jeremiah 17,8), a hint that all the succeeding generations are traced back to their original roots, to the prime cause which determined their development. This is the reason why the Yovel is called דרור, “freedom,” a reminder of when man was free from sin. All of mankind originated with the pool of souls at G’d’s disposal and eventually this is where the souls will return to.
4) Some Commentaries on 17:13, God as Mikvah: ritual bath and as hope
(4a)
אָמַר רַבִּי עֲקִיבָא, אַשְׁרֵיכֶם יִשְׂרָאֵל, לִפְנֵי מִי אַתֶּם מִטַּהֲרִין, וּמִי מְטַהֵר אֶתְכֶם, אֲבִיכֶם שֶׁבַּשָּׁמַיִם. וְאוֹמֵר, מִקְוֵה יִשְׂרָאֵל יְהֹוָה, מַה מִּקְוֶה מְטַהֵר אֶת הַטְּמֵאִים, אַף הַקָּדוֹשׁ בָּרוּךְ הוּא מְטַהֵר אֶת יִשְׂרָאֵל:
(4a)
Rabbi Akiva said: How fortunate are you, Israel; before Whom are you purified, and Who purifies you? It is your Father in Heaven, as it is stated: “And I will sprinkle purifying water upon you, and you shall be purified” (Ezekiel 36:25). And it says: “The ritual bath of Israel is God” (Jeremiah 17:13). Just as a ritual bath purifies the impure, so too, the Holy One, Blessed be He, purifies Israel.
(4b)
דָּרַשׁ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי ה׳ תִּטְהָרוּ עֲבֵירוֹת שֶׁבֵּין אָדָם לַמָּקוֹם יוֹם הַכִּפּוּרִים מְכַפֵּר עֲבֵירוֹת שֶׁבֵּין אָדָם לַחֲבֵירוֹ אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר עַד שֶׁיְּרַצֶּה אֶת חֲבֵירוֹ אָמַר רַבִּי עֲקִיבָא אַשְׁרֵיכֶם יִשְׂרָאֵל לִפְנֵי מִי אַתֶּם מִטַּהֲרִין מִי מְטַהֵר אֶתְכֶם אֲבִיכֶם שֶׁבַּשָּׁמַיִם שֶׁנֶּאֱמַר וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם וְאוֹמֵר מִקְוֵה יִשְׂרָאֵל (ה׳) מָה מִקְוֶה מְטַהֵר אֶת הַטְּמֵאִים אַף הַקָּדוֹשׁ בָּרוּךְ הוּא מְטַהֵר אֶת יִשְׂרָאֵל
(4b)
Similarly, Rabbi Elazar ben Azarya taught that point from the verse: “From all your sins you shall be cleansed before the Lord” (Leviticus 16:30). For transgressions between a person and God, Yom Kippur atones; however, for transgressions between a person and another, Yom Kippur does not atone until he appeases the other person. In conclusion, Rabbi Akiva said: How fortunate are you, Israel; before Whom are you purified, and Who purifies you? It is your Father in Heaven, as it is stated: “And I will sprinkle purifying water upon you, and you shall be purified” (Ezekiel 36:25). And it says: “The ritual bath of Israel is God” (Jeremiah 17:13). Just as a ritual bath purifies the impure, so too, the Holy One, Blessed be He, purifies Israel.
(4c)
Mikvay Yisroayl Havayah
-- teaching from Rabbi Shefa Gold (2014)
"God is a Mikveh for Israel." (Jeremiah 17:13)
I spent my 60th birthday soaking in some lovely hot springs in New Mexico, with the intention of being purified of the past and reborn into a new time, a new decade, a new era in my life. In the springs I sang these words from Jeremiah. I surrendered to the Divine waters, letting them wash away regrets and worries, letting them open me to the miracle of this moment and a clear, clean, expansive hopeful way forward.
And I remembered that we are always immersed in God, which means that we can relax and be floated, held… and ultimately dissolved in God. (…sigh!)
See post at Shefa Gold's website for Mikveh chant (audio files and player)
5) Some Commentaries on 17:14 and healing
(5a)
רְפָאֵֽנוּ יְהֹוָה וְנֵרָפֵא הוֹשִׁיעֵֽנוּ וְנִוָּשֵֽׁעָה כִּי תְהִלָּתֵֽנוּ אָֽתָּה וְהַעֲלֵה רְפוּאָה שְׁלֵמָה לְכָל מַכּוֹתֵֽינוּ....
(5a)
Heal us, After the petitions for our spiritual needs, we pray for earthly blessings—for health of body and soul, and for food to maintain our strength.—Kuzari Adonoy, and we will be healed, deliver us and we will be delivered; for You are our praise. Grant a complete healing to all our affliction....
(5b)
ורפא ירפא. כל רפואה בבשר ודם לא מצאנוהו בכל הכתובים כי אם בדגש, וכן (ירמיהו נ״א:ט׳) רפאנו את בבל ולא נרפתה אבל בהקב"ה מצינו ברפה והוא שכתוב (שם יז) רפאני ה' וארפא,
ורפא ירפא, (5b)
“and he shall provide for healing.” Whenever the Bible mentions the
word רפואה when applied to a human being the letter פ always appears with the dagesh. For instance Jeremiah 51,9 רפאנו את בבל ולא נרפתה, “we tried to cure Babylon but she was incurable;” when we find the word used as something being performed by G’d then there is no dagesh in the letter פ. Example: Jeremiah 17,14 רפאני ה' וארפא, “Heal me O Lord and I shall be healed.”
(5c)
Ribbono Shel Olam
Modim anachnu
b'hashpaat'cha al chayyeinu
b'hakriveinu l'fanecha
tz'racheinu v'tikvoteinu
daagoteinu ush'lfoteinu
...
ki anu sh'vurim
hamtzei lanu r'fuah
ki Attah rofei cholim
(5c) Siddur Eit Ratzon
Ribbono Shel Olam**
We acknowledge
Your influence in our lives
by bringing before You
our needs and our hopes,
our concerns and our aspirations....
When we are broken,
help us find healing --
For You heal those who are in distress
**"Master of the Universe" [untranslated]
Siddur Eit Ratzon: A prayerbook for the morning service...
Joseph G. Rosenstein. Highland Park, NJ: Shiviti Publications, 2003.
5d) Perspective:
Asking God for Assistance. The traditional Shabbat Amidah does not include "petitionary prayers," although they appear in each weekday Amidah, since the Rabbis of the Talmud thought it inappropriate to petition God on the Shabbat....Many of us, on the other hand, say the Amidah only on Shabbat and thus rarely recite petitionary prayers....It is time to acknowledge this reality and reinstate the opportunity for petitionary prayer in the Shabbat Amidah. [series of petitions follows; only opening and one petition quoted above]. p.65
Petitionary Prayer. Does petitionary prayer work? Many people have a "cosmic candy machine" view of religion: if you insert the correct prayer in the slot, your request will be fulfilled; if you prayer wholeheartedly for victory, your team will win the football game. Our perspective is rather that God's blessings, guidance, and assistance are always flowing to us, that no special effort on God's part is required to direct that flow to us. However, we must position ourselves to receive that flow, we must make a special effort to receive it -- and that is to acknowledge our need for that blessing, to say "God, please help me!" When we ask for God's help, God's help is present! Do we always get what we want? Clearly not, for each one of us is mortal, though some of us may prefer to live forever. But through prayer, through speaking to God, we can find the spiritual resources to deal with life's problems. -- p.66
(5e)
Praise: The Force of Healing and Salvation (R’fa’ayni Yah)
-- from Rabbi Shefa Gold (2008)
R’fa’ayni Yah v’ayrafay;
Hoshiyani v’ivashay’ah ki t’hilati atah.
Heal me, God, and I will be healed;
Save me and I will be saved… for my praise is You. (Jeremiah 17:14)
I cry out from the depths of my suffering, and in the moment when my cry reverberates, I know that I am healed, made whole, embraced in the arms of Love. I call out from the apprehension of being lost, and in my calling, I hear the truth of how connected I have always been and always will be. My prayer of longing becomes praise. My asking becomes receiving. In my prayer I know God as the Transforming Force that moves through me. My praise is that Force.
See Shefa Gold's website for the R'fa'ayni Yah chant (audio files and player)
(6) "Elohei Oz" -- "God of my Strength" -- based on Jeremiah 17:14
(6a) Piyutim, pieces of religious poetry, are often set to music and used in various parts of the liturgy. This piece has been identified as a piyut and also as a "pizmon," a similar genre but not commonly included in the liturgy. (More below on origins).
Translation here is by Rahel Musleah, from a seven-generation Jewish Calcutta family. It appears on her website. Click through for more on this piece and links to explore Jewish India. Her performance of "Elohei Oz" is also shared below.
(6b)
אֱלֹהֵי עֹז תְּהִלָּתִי
רְפָאֵנִי וְאֵרָפֵא
וְתֵן מַרְפֵּא לְמַחֲלָתִי
לְבַל אָמוּת וְאֶסָּפֶה
לְךָ אוֹדֶה בְּעוֹדִי חַי
בְּתוֹךְ רֵעַי וְגַם אַחַי
וְאַרְבֶּה מַהֲלַל שִׂיחִי
בְּקוֹל עָרֵב וְנִיב יָפֶה
יְשׁוּעָתְךָ תְּבוֹאֵנִי
וְעַל רַגְלַי תְּקִימֵנִי
בְּשׁוּבִי עוֹד אֱלֵי כַנִּי
לְטוֹבָתְךָ אֲנִי צוֹפֶה
קְשׁוֹב כִּי רַב כְּאֵב לִבִּי
כְּאֵשׁ בּוֹעֵר בְּתוֹךְ קִרְבִּי
וְלֹא נוֹתְרָה נְשָׁמָה בִּי
וְכֹחִי הוּא מְאֹד רָפֶה
יְהִי נָא חַסְדְּךָ עָלַי
לְסָמְכֵנִי בְּמַעְגָּלַי
וְכָל יָמַי וְגַם לֵילַי
אֲהַלֶּלְךָ בְּנֹעַם פֶּה
מְחֵה פִשְׁעִי כְּמוֹ עָנָן
בְּצֵל שַׁדַּי יִתְלוֹנָן
וְאֵרָאֶה וְאֶתְבּוֹנָן
מְקוֹם סַפִּיר וְגַם יָשְׁפֵה
(6b)
Elohei Oz
God of my strength,
Heal me and we will be healed
Send healing for my illness
So I do not die and am swept away
I will praise You with all my might
as long as I live
In the midst of my family and friends
I will never stop praising You
With a pleasant voice
and beautiful expression
Your salvation will come to me
You will make me walk upright again
I will return to my post
I await your goodness
Listen! For my heart aches
Like a fire that burns within me
No breath remains within me
And I am very weak
Cover me with Your graciousness
Support me wherever I go
Every day and every night
I will praise You with sweet words
Erase my wrongs like a passing cloud
In the shade of Shaddai I will dwell
I will see and understand
The place made of sapphires and jasper.
6C)
Note from Jonathan E Cohen, introducing his rendition:
"The sweet, pensive and classical-sounding melody was transcribed by the late Hazan Abraham Lopes Cardozo at whose Shabbat table it was sung by a Jew from Baghdad, though he conceded that it doesn't sound Middle-Eastern at all. My family fell in love with the melody and we have been singing it for over twenty years. This is our rendition.
"I was recently fascinated to discover an almost identical version recorded by members of the Cochin community. As the Paradesi part of that community is formed of Portuguese Jews, this seems to indicate a Spanish and Portuguese origin for the melody, which makes more sense musically than a Middle-Eastern origin."
This "Old Piyut" site, a compendium of piyutim across centuries, lists the tune as from Kurdistan. Jonathan E. Cohen &co., soundcloud recording follows.
6e)
(7)
"I/We Shall Not Be Moved"
Notes on the 20th Century hymns/songs, "I shall not be moved" and "We shall not be moved," from V. Spatz are adapted from notes on Psalm 1 for Temple Micah Psalms Study Group, April 2019. For anyone interested: more about several psalms, and psalms in general, from that study group.
This are really three songs -- known as "I [or We] Shall Not be Moved" -- from the same root: a Gospel and then blues song; a Labor song; and a Civil Rights song.
(1) The Gospel song is based on Jeremiah, rather than Psalm 1, according to music historians:
"Blessed is he who trusts in the LORD, Whose trust is the LORD alone.
He shall be like a tree planted by waters, Sending forth its roots by a stream: It does not sense the coming of heat, Its leaves are ever fresh; It has no care in a year of drought, It does not cease to yield fruit." -- Jer 17:7-8
An old version began:
"Like a tree planted by the water, my Savior planted me
All my fruit shall be in season, I shall live eternally
Though the tempest rage around me, thru the storm, my Lord I see
Pointing upward to that heaven, where my family waits for me..."
1929 recordings include Blind Roosevelt Graves' "on my way to heaven..." and "going to see my mother..." and Charles Patton's "on my way to glory..." as well as lines like "oh, brother, I shall not..." Other older lyrics: "glory hallelujah...," "anchored in the spirit....," and some Jesus-centered verses. Mississippi John Hurt's popular 1960s version had "On my way to heaven...," "Oh, preacher...," and "Sanctified and holy..." Johnny Cash used "On this rock of ages" (see also Million Dollar Quartet, 1956) Memphis Southern Male Chorus sticks with the chorus really focusing on the tree. (Quartet and Memphis videos appear below)
(2) Joe Glazer (Labor's Troubadour) dates the song's plural version to a 1931 West Virginia coal miner's strike. Labor lyrics included "the union is behind us" and "we're not afraid of gun thugs." Woody Guthrie (Bound for Glory) wrote about using the song to help prevent 1941 lynching of Japanese Americans. Pete Seeger sang a labor version, adding other verses over the decades, including lines like "Black and White together..." and, much later, "gay and straight..." (Glazer ; Seeger ; recent elementary school performance, with hand gestures).
(3) Civil rights verses included time-specific -- like "all the state troupers..." and "Tell Governor Wallace..." -- and timeless, like "Black and White together..." The Freedom Singers opened their medley at the 1963 March on Washington with the song. Mavis Staples recorded an adapted version in her 2007 album of movement songs.
Hybrids: Minneapolis-based Sounds of Blackness (since 1969), includes hip hop additions in 2015 version. Rhiannon Giddens and Franceso Turrisi just released a version with "I" lyrics, heaven (but no God or Jesus) and justice verses. (video below)
Here's one version of Civil Rights lyrics:
We shall not, we shall not be moved
Just like a tree that's planted by the water,
We shall not be moved.
We're fighting for our rights (and)
We shall not be moved
We're fighting for our rights (and)
We shall not be moved
Just like a tree that's planted by the water,
We shall not be moved. -- CHORUS
We shall all be free (and)
We shall not be moved
We shall all be free (and)
We shall not be moved
Just like a tree that's planted by the water,
We shall not be moved -- CHORUS
God is on our side (and)
We shall not be moved.... -- CHORUS
Black and White together
We shall not be moved.... -- CHORUS"
for "I/We Shall Not Be Moved"
"I Shall Not Be Moved" Gospel/Blues
- Charley Patton 1929 (guitar) -- https://tinyurl.com/xwxp4hpm -- Patton
- Blind Roosevelt Graves and Brother 1929 (band) -- https://tinyurl.com/537cvtme -- Graves
- Million Dollar Quartet Jerry Lee Lewis, Carl Perkins, Elvis Presley, Johnny Cash, 1956 -- https://tinyurl.com/up6yzxpf -- Quartet
- Mississippi John Hurt 1960 -- http://bit.ly/MissJHurt_Moved -- John Hurt
- Memphis Southern Male Chorus, 2011 -- https://tinyurl.com/2bkccatk -- Memphis
- March on Washington with (so young!) Freedom Singers -- http://bit.ly/MOW_Freedom -- Freedom
- Pete Seeger in 1968 with introduction (and Swedish captions) -- https://tinyurl.com/57e8a6b2 -- Seeger
- Joe Glazer Sings Labor Songs, 1982 -- https://tinyurl.com/4ztxemb7 -- Glazer
- Mavis Staples, 2007 album of Movement songs,"We'll Never Turn Back" -- http://bit.ly/Staples_WSNM -- Mavis
- Elementary School rendition with hand gestures, union version (2021) -- https://tinyurl.com/e4cfes7b -- School
- Sounds of Blackness 2015, with some hip hop additions -- https://tinyurl.com/s8zcdw9b -- Blackness
- Rhiannon Giddens/Francesco Turrisi 2021 -- https://tinyurl.com/2xkk6yzn -- Giddens/Turrisi
Sheet prepared by Virginia Spatz and Rachel Conway for Hill Havurah Torah study and meditation, May 8, 2021. (Filling in for Rabbi Hannah.) All are welcome to join on-line gathering. No Hebrew or background in Torah or in meditation expected. Registration is required, though -- https://www.hillhavurah.org/event/meditation-and-torah-study-on-jeremiahs-tree-by-the-water.html. We meet 8:45 a.m. ET.