ת"ר לפי שראה אדם הראשון יום שמתמעט והולך אמר אוי לי שמא בשביל שסרחתי עולם חשוך בעדי וחוזר לתוהו ובוהו וזו היא מיתה שנקנסה עלי מן השמים עמד וישב ח' ימים בתענית [ובתפלה] כיון שראה תקופת טבת וראה יום שמאריך והולך אמר מנהגו של עולם הוא הלך ועשה שמונה ימים טובים לשנה האחרת עשאן לאלו ולאלו ימים טובים הוא קבעם לשם שמים והם קבעום לשם עבודת כוכבים
With regard to the dates of these festivals, the Sages taught: When Adam the first man saw that the day was progressively diminishing, as the days become shorter from the autumnal equinox until the winter solstice, he did not yet know that this is a normal phenomenon, and therefore he said: Woe is me; perhaps because I sinned the world is becoming dark around me and will ultimately return to the primordial state of chaos and disorder. And this is the death that was sentenced upon me from Heaven, as it is written: “And to dust shall you return” (Genesis 3:19). He arose and spent eight days in fasting and in prayer. Once he saw that the season of Tevet, i.e., the winter solstice, had arrived, and saw that the day was progressively lengthening after the solstice, he said: Clearly, the days become shorter and then longer, and this is the order of the world. He went and observed a festival for eight days. Upon the next year, he observed both these eight days on which he had fasted on the previous year, and these eight days of his celebration, as days of festivities. He, Adam, established these festivals for the sake of Heaven, but they, the gentiles of later generations, established them for the sake of idol worship.
(ב) וְהָאָ֗רֶץ הָיְתָ֥ה תֹ֙הוּ֙ וָבֹ֔הוּ וְחֹ֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם וְר֣וּחַ אֱלֹהִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם׃
(2) the earth being unformed and void, with darkness over the surface of the deep and a wind from*a wind from Others “the spirit of.” God sweeping over the water—
(ד) וַיַּ֧רְא אֱלֹהִ֛ים אֶת־הָא֖וֹר כִּי־ט֑וֹב וַיַּבְדֵּ֣ל אֱלֹהִ֔ים בֵּ֥ין הָא֖וֹר וּבֵ֥ין הַחֹֽשֶׁךְ׃ (ה) וַיִּקְרָ֨א אֱלֹהִ֤ים ׀ לָאוֹר֙ י֔וֹם וְלַחֹ֖שֶׁךְ קָ֣רָא לָ֑יְלָה וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם אֶחָֽד׃ {פ}
(4) God saw that the light was good, and God separated the light from the darkness. (5) God called the light Day and called the darkness Night. And there was evening and there was morning, a first day.*a first day Others “one day.”
(כא) וַיֹּ֨אמֶר ה' אֶל־מֹשֶׁ֗ה נְטֵ֤ה יָֽדְךָ֙ עַל־הַשָּׁמַ֔יִם וִ֥יהִי חֹ֖שֶׁךְ עַל־אֶ֣רֶץ מִצְרָ֑יִם וְיָמֵ֖שׁ חֹֽשֶׁךְ׃
(21) Then יהוה said to Moses, “Hold out your arm toward the sky that there may be darkness upon the land of Egypt, a darkness that can be touched.”
(ז) יוֹצֵ֥ר אוֹר֙ וּבוֹרֵ֣א חֹ֔שֶׁךְ עֹשֶׂ֥ה שָׁל֖וֹם וּב֣וֹרֵא רָ֑ע אֲנִ֥י ה' עֹשֶׂ֥ה כׇל־אֵֽלֶּה׃ {פ}
(7) I form light and create darkness,
I make weal and create woe—
I GOD do all these things.
I make weal and create woe—
I GOD do all these things.
(יג) וְרָאִ֣יתִי אָ֔נִי שֶׁיֵּ֥שׁ יִתְר֛וֹן לַֽחׇכְמָ֖ה מִן־הַסִּכְל֑וּת כִּֽיתְר֥וֹן הָא֖וֹר מִן־הַחֹֽשֶׁךְ׃
(13) I found that
Wisdom is superior to folly
As light is superior to darkness;
Wisdom is superior to folly
As light is superior to darkness;
(יד) יוֹמָ֥ם יְפַגְּשׁוּ־חֹ֑שֶׁךְ וְ֝כַלַּ֗יְלָה יְֽמַשְׁשׁ֥וּ בַֽצׇּהֳרָֽיִם׃
(14) By day they encounter darkness,
At noon they grope as in the night.
At noon they grope as in the night.
(יז) בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחוֹל, בֵּין אוֹר לְחֹשֶׁךְ, בֵּין יִשְׂרָאֵל לָעַמִּים, בֵּין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה, בָּרוּךְ אַתָּה יי, הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחוֹל:
(11) Blessed are You, Lord our God, King of the universe, who creates the fruit of the vine.
(13) Blessed are You, Lord our God, King of the universe, who creates varied spices.
(15) Blessed are You, Lord our God, King of the universe, who creates the lights of the fire.
(17) Blessed are You, Lord our God, King of the universe, who creates the light of the fire. Blessed are You, Lord our God, King of the universe, who distinguishes between the holy and the profane, between light and darkness, between Israel and the nations, between the seventh day and the six working days. Blessed are You, O Lord, who distinguishes between the holy and the profane.
בבלי ברכות יא, ע"א-ע"ב
מַאי מְבָרֵךְ?
אָמַר רַבִּי יַעֲקֹב אָמַר רַבִּי אוֹשַׁעְיָא: ״יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ״.
לֵימָא: ״יוֹצֵר אוֹר וּבוֹרֵא נוֹגַהּ״!
כְּדִכְתִיב קָאָמְרִינַן.
אֶלָּא מֵעַתָּה ״עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע״, מִי קָא אָמְרִינַן כְּדִכְתִיב?! אֶלָּא כְּתִיב ״רַע״ וְקָרֵינַן ״הַכֹּל״!
לִישָּׁנָא מְעַלְּיָא.
הָכָא נָמֵי לֵימָא ״נוֹגַהּ״, לִישָּׁנָא מְעַלְּיָא!
אֶלָּא אָמַר רָבָא: כְּדֵי לְהַזְכִּיר מִדַּת יוֹם בַּלַּיְלָה וּמִדַּת לַיְלָה בַּיּוֹם.
בִּשְׁלָמָא מִדַּת לַיְלָה בַּיּוֹם כִּדְאָמְרִינַן: ״יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ״, אֶלָּא מִדַּת יוֹם בַּלַּיְלָה, הֵיכִי מַשְׁכַּחַתְּ לַהּ?
אָמַר אַבָּיֵי: ״גּוֹלֵל אוֹר מִפְּנֵי חֹשֶׁךְ וְחֹשֶׁךְ מִפְּנֵי אוֹר״.
מַאי מְבָרֵךְ?
אָמַר רַבִּי יַעֲקֹב אָמַר רַבִּי אוֹשַׁעְיָא: ״יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ״.
לֵימָא: ״יוֹצֵר אוֹר וּבוֹרֵא נוֹגַהּ״!
כְּדִכְתִיב קָאָמְרִינַן.
אֶלָּא מֵעַתָּה ״עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע״, מִי קָא אָמְרִינַן כְּדִכְתִיב?! אֶלָּא כְּתִיב ״רַע״ וְקָרֵינַן ״הַכֹּל״!
לִישָּׁנָא מְעַלְּיָא.
הָכָא נָמֵי לֵימָא ״נוֹגַהּ״, לִישָּׁנָא מְעַלְּיָא!
אֶלָּא אָמַר רָבָא: כְּדֵי לְהַזְכִּיר מִדַּת יוֹם בַּלַּיְלָה וּמִדַּת לַיְלָה בַּיּוֹם.
בִּשְׁלָמָא מִדַּת לַיְלָה בַּיּוֹם כִּדְאָמְרִינַן: ״יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ״, אֶלָּא מִדַּת יוֹם בַּלַּיְלָה, הֵיכִי מַשְׁכַּחַתְּ לַהּ?
אָמַר אַבָּיֵי: ״גּוֹלֵל אוֹר מִפְּנֵי חֹשֶׁךְ וְחֹשֶׁךְ מִפְּנֵי אוֹר״.
באנו חושך לגרש, שרה לוי-תנאי
בָּאנוּ חֹשֶךְ לְגָרֵשׁ.
בְּיָדֵינוּ אוֹר וָאֵשׁ.
כָּל אֶחָד הוּא אוֹר קָטָן,
וְכֻלָּנוּ - אוֹר אֵיתָן.
סוּרָה חֹשֶךְ! הָלְאָה שְׁחוֹר!
סוּרָה מִפְּנֵי הָאוֹר!
https://www.zemereshet.co.il/m/song.asp?id=1109
Translation: Uri Levi (2006)
Light and fire we possess,
Fighting darkness to its death.
One small flame is just too shy,
But together we shall shine.
Dark and evil go to hell!
Bright light shall prevail!
בָּאנוּ חֹשֶךְ לְגָרֵשׁ.
בְּיָדֵינוּ אוֹר וָאֵשׁ.
כָּל אֶחָד הוּא אוֹר קָטָן,
וְכֻלָּנוּ - אוֹר אֵיתָן.
סוּרָה חֹשֶךְ! הָלְאָה שְׁחוֹר!
סוּרָה מִפְּנֵי הָאוֹר!
https://www.zemereshet.co.il/m/song.asp?id=1109
Translation: Uri Levi (2006)
Light and fire we possess,
Fighting darkness to its death.
One small flame is just too shy,
But together we shall shine.
Dark and evil go to hell!
Bright light shall prevail!
(ד) וַיְהִי֩ בַשָּׁנָ֨ה הַתְּשִׁעִ֜ית לְמׇלְכ֗וֹ בַּחֹ֣דֶשׁ הָעֲשִׂירִי֮ בֶּעָשׂ֣וֹר לַחֹ֒דֶשׁ֒ בָּ֠א נְבוּכַדְרֶאצַּ֨ר מֶלֶךְ־בָּבֶ֜ל ה֤וּא וְכׇל־חֵילוֹ֙ עַל־יְר֣וּשָׁלַ֔͏ִם וַֽיַּחֲנ֖וּ עָלֶ֑יהָ וַיִּבְנ֥וּ עָלֶ֛יהָ דָּיֵ֖ק סָבִֽיב׃
(4) And in the ninth year of hischis I.e., Zedekiah’s. reign, on the tenth day of the tenth month, King Nebuchadrezzar moved against Jerusalem with his whole army. They besieged it and built towers against it all around.
Ta'anit Batra
On the eighth of Tevet the Torah was written in Greek in the time of King Ptolemy, and darkness came over the world for three days; on the ninth of the month, [but] our rabbis did not write down what it was for; on the tenth the King of Babylonia arrived at Jerusalem to lay waste to it.
Shulamit Elitzur, Lama Tzamnu: Megillat Ta‘anit Batra U-reshimot Tzomot Ha-kerovot Lah (Jerusalem: World Union of Jewish Studies, 2007), 102–104.
On the eighth of Tevet the Torah was written in Greek in the time of King Ptolemy, and darkness came over the world for three days; on the ninth of the month, [but] our rabbis did not write down what it was for; on the tenth the King of Babylonia arrived at Jerusalem to lay waste to it.
Shulamit Elitzur, Lama Tzamnu: Megillat Ta‘anit Batra U-reshimot Tzomot Ha-kerovot Lah (Jerusalem: World Union of Jewish Studies, 2007), 102–104.
אין כותבין לא עברית ולא ארמית ולא מדית ולא יונית. כתב בכל לשון בכל כתבים לא יקרא בו עד שתהא כתובה אשורית: מעשה בה׳ זקנים שכתבו לתלמי המלך את התורה יונית והיה היום קשה לישראל כיום שנעשה העגל שלא היתה התורה יכולה להתרגם כל צרכה:
[The sacred texts] may not be written in [obsolete] Hebrew characters,14The script must be ‘Assyrian’ (the modern Hebrew square characters) and the language ‘the holy tongue’. or in the Aramaic, Median or Greek languages.15According to Meg. 9a (Sonc. ed., p. 48) it is permitted to write the Torah in Greek although this is not allowed in the case of tefillin and mezuzoth. If they were written in any other language or in any other characters they may not be used for the lection [in the statutory services], since they must be written in the Assyrian [script]. It once happened that five elders wrote the Torah for King Ptolemy16Presumed to be Ptolemy Philadelphus who reigned over Egypt 285-247 B.C.E. He arranged for the Greek Version, the Septuagint, to be made, as narrated in the next paragraph. [The Tractate gives two accounts of the translation, the present one being the later which reflects the harmful effects which the Septuagint had in arresting the development of exegesis among the Hellenistic Jews (cf. Weiss, Dor, I, p. 90).] in Greek, and that day was as ominous for Israel as the day on which the golden calf was made, since the Torah could not be accurately translated.
Yosef Ben Avitour, Ezkera Matzok, Slihah for Asarah b'Tevet (Siddur Ashkenaz, Daat)
I will describe the distress that calls me. He hit me with three blows this month. He cut me down, prevented me, hit me. Even now, He wears me out. He depressed me on the Eighth, right and left. Did I not establish fasts on all three of the days? And the Greek king forced me to write my religion in Greek. "Those who plow use my back to plow, they make the furrow long." I fumed on the Ninth with deep-dug shame. He removed from me the cloak of glory and alacrity. The one who had said beautiful words was torn apart on that day. This was Ezra the Scribe. (Ezekiel) Ben Buzi the Visionary was commanded about the Tenth day. He wrote for You in his book of visions. For a remembrance for a nation who is melted and disgraced. "This very day." The count of the monthly calendar was awakened against me. I stretch out my mouth with dirges and wailing. The order of the tragedies will burn in my heart. When "the refugee came to me saying the city had been hit." About these, I throw dirt on my face. I have been wounded by these four things- if only I had shot an arrow into my heart! In distress over these, I dig myself a grave. "God is justified, because I transgressed his word." I called Your name, the One comforted about my evil doings. See my suffering, hear the voice of my supplication. Listen to my pleas, quicken my salvation. "Do not shut your ear to my cry for ease, to my appeal." In the month of Tevet I was very hard-hit. The order of its celestial paths were changed against me. I rebelled, I violated, but let Him reveal His goodness to me. The One who tells the sea, "You may come up until here."
I will describe the distress that calls me. He hit me with three blows this month. He cut me down, prevented me, hit me. Even now, He wears me out. He depressed me on the Eighth, right and left. Did I not establish fasts on all three of the days? And the Greek king forced me to write my religion in Greek. "Those who plow use my back to plow, they make the furrow long." I fumed on the Ninth with deep-dug shame. He removed from me the cloak of glory and alacrity. The one who had said beautiful words was torn apart on that day. This was Ezra the Scribe. (Ezekiel) Ben Buzi the Visionary was commanded about the Tenth day. He wrote for You in his book of visions. For a remembrance for a nation who is melted and disgraced. "This very day." The count of the monthly calendar was awakened against me. I stretch out my mouth with dirges and wailing. The order of the tragedies will burn in my heart. When "the refugee came to me saying the city had been hit." About these, I throw dirt on my face. I have been wounded by these four things- if only I had shot an arrow into my heart! In distress over these, I dig myself a grave. "God is justified, because I transgressed his word." I called Your name, the One comforted about my evil doings. See my suffering, hear the voice of my supplication. Listen to my pleas, quicken my salvation. "Do not shut your ear to my cry for ease, to my appeal." In the month of Tevet I was very hard-hit. The order of its celestial paths were changed against me. I rebelled, I violated, but let Him reveal His goodness to me. The One who tells the sea, "You may come up until here."
עייפה בובה זהבה
מילים: מרים ילן-שטקליס
לחן: צבי קפלן
www.zemereshet.co.il/m/song.asp?id=870
English translation https://lyrhub.com/en/track/%D7%99%D7%95%D7%91%D7%9C-%D7%93%D7%99%D7%99%D7%9F/%D7%91%D7%95%D7%91%D7%94-%D7%96%D7%94%D7%91%D7%94/translation/en
מילים: מרים ילן-שטקליס
לחן: צבי קפלן
www.zemereshet.co.il/m/song.asp?id=870
| עֲיֵפָה בֻּבָּה זֶהָבָה וְעָיֵף מְאֹד הַדֹּב. הַצְּלָלִים לַחֶדֶר בָּאוּ לוֹחֲשִׁים לִי "לַיְלָה טוֹב". בַּמִּטָּה שׁוֹכֶבֶת נוּרִית עַל יָדָהּ יוֹשֵׁב דֻּבּוֹן וְכַדּוּר וְגַם אַרְנֶבֶת וְכֻלָּם רוֹצִים לִישֹׁן. אַךְ לְפֶתַע קָמָה נוּרִית "אַבָּא, אַבָּא", הִיא קוֹרְאָה, "בּוֹא מַהֵר, גָּרֵשׁ הַחֹשֶׁךְ, הוּא מַפְרִיעַ, יֶלֶד רַע". צָחֲקָה בֻּבָּה זֶהָבָה וְצָחַק מְאֹד הַדֹּב: לָמָּה לְגָרֵשׁ הַחֹשֶׁךְ? וַהֲרֵי הוּא יֶלֶד טוֹב! |
