Ahuveykha ahevukha (אֲהוּבֶיךָ אֲהֵבוּךָ) is the opening phrase of a lengthy and complex piyyut by Shimon HaGadol of Mainz (960-1020) which, despite the already-crowded Medieval siddur, elbowed its way into a plum spot as the key yotzer piyyut for Shabbat morning of Chol Hamo'ed Pesach. It is found in the Ashkenazi machzorim of Italy and of Central and Eastern Europe. (Scroll down for the piyyut in its entirety.)
The piyyut is remarkable in its elaborate structure. It follows a strict formula, involving two simultaneous and distinct acrostics, a rigid rhyme scheme, and a siyomet miqra'it (biblical coda) in each stanza taken from Song of Songs.
The first letter of each quatrain form a doubled alphabetic acrostic. That is, there are 44 quatrains, two leading with aleph, two with bet, etc.
The initial letter of the second line of each quatrain form the poet's signature and a blessing:
שמעון בר יצחק יגדל בתורה ובמצות ובמעשים טובים. אמן סלה.
The initial letter of the third line of each quatrain repeats the double alphabetic. (So in the first quatrain, line 1 and line 3 begin with aleph; same in the second quatrain.)
The fourth line of each quatrain (in purple in desktop view) is a siyyomet miqra'it – a biblical quote made up of the two or three words that open the next sequential verse of Shir Hashirim. So, for instance, the first quatrain closes with the phrase shir hashirim, the opening words of Song of Songs 1:1. The second quatrain closes with yishakeni min'shikot, the opening words of Song of Songs 1:2, and so on.
In addition to this, the four lines of each stanza rhyme. Since the quotes from Song of Songs are givens, the paytan had to work up three rhyming lines of context to set up the Shir HaShirim punchline. (Other well-known phrases from Song of Songs are also peppered throughout the text.)
To make all the love language of the Shir HaShirim quotes make sense, Shimon HaGadol constructed a narrative of the love affair of God and Israel, in almost a dialog form. Sometimes it is Israel speaking, sometimes it is God. The two voices retell their love, their estrangement, and their reconciliation.
Alas, the poet uses the Shulamite's blackness in Song of Songs 1:5-1:6 as a metaphor for a moral darkness that is not inherent in the Song of Songs verses themselves. There, the protagonist is clearly an outsider, she has to speak about her own blackness – asserting her own beauty and demanding that people stop staring. But in lifting the opening words of those verses for use in this piyyut, Shimon HaGadol succumbs to the medieval (and ongoinging) European cultural association of blackness with evil. That said, there is also something interesting and twisty about the fact that those words, in the context of the piyyut, are placed in the mouth of Israel, perhaps reflecting the medieval European Jewish experience of otherness, and the subtle self-hate that might have been part of it.
The translation below is from The Festival Prayer according to the custom of the German and Polish Jews, London 1860. The translation is by Rev. David A. De Sola, minister of the Congregation of Spanish and Portuguese Jews, London. The translation does not attempt to imitate the formal tricks of the Hebrew, nor does it attempt to convey its subtle (or not so subtle) erotic energy. Still, it unpacks many of the obscurer references in the piyyut.
Enjoy this skillful and passionate piyyut!
אֲהוּבֶיךָ אֲהֵבוּךָ מֵישָׁרִים.
שִׁירָתְךָ נוֹגְנִים וְשׁוֹרְרִים.
אַחֲרֵמוֹ קִדְּמוּ שָׁרִים.
שִׁיר הַשִּׁירִים:
אֱמוּנַת עִתֵּי חֻקּוֹת.
מִפֶּה אֶל פֶּה נֶעְתָּקוֹת.
אֲמָרוֹתָיו חֵיךְ מַמְתִּיקוֹת.
יִשָּׁקֵנִי מִנְּשִׁיקוֹת:
בַּעֲשׂוֹתְךָ נוֹרָאוֹת לַהֲמוֹנֶיךָ.
עַזּים נָסוּ מִפָּנֶיךָ.
בָּאוּרִים כִּבְּדוּךָ מְרַנְנֶיךָ.
לְרֵיחַ שְׁמָנֶיךָ:
בְּחוּרֵי רַחַם מְשַׁחֲרֶיךָ.
ווּעָדוּ לִקְרַאת דַבְּרֶיךָ.
בְּאַהַב הֱבִיאַנִי חֲדָרֶיךָ.
מָשְׁכֵנִי אַחֲרֶיךָ:
גִּדְּלַנִי וְרוֹמְמַנִי לְתַאֲוָה.
נִנְעַמְתִּי בְּשִׁמּוּר מִצְוָה.
גָּדֵר בְּשׂוּמִי עַוָּה.
שְׁחוֹרָה אֲנִי וְנָאוָה:
גַּפֵּי מְרוֹמֵי קֶרֶת.
בְּרִדְתִי מִהְיוֹת גְּבֶרֶת.
גֹּאֲלִי חַי אֲנִי מַזְכֶּרֶת.
אַל־תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת:
דִּבַּרְתִּי בְּפִי לִמְחוֹלְלִי.
רִבְצוֹ בְצֹהַר לְהַשְׂכִּילִי.
דּוֹדִי פוֹדִי וְגוֹאֲלִי.
הַגִּידָה לִּי:
דַּרְכֵי הוֹרִים דְּעִי.
יוֹנֶקֶת חֶמֶד מַטָּעִי.
דִּירַת מִשְׁכְּנוֹתָם תֵּדְעִי.
אִם־לֹא תֵדְעִי:
הַפְלֵא וָפֶלֶא הֶרְאֵיתִי.
צֵאתִי לְיֶשַׁע רַעְיָתִי.
הֲמוֹן לוּדָה הִתְעֵיתִי.
לְסֻסִָתִי:
הוּקְשַׁרְתְּ יוֹפִי כְתָרִים.
חֶמְדַּת נִצּוּל מִצְרִים.
הֲקִימוֹתִי בְּרִית בְּתָרִים.
נָאווּ לְחָיַיִךְ בַּתּוֹרִים:
וְאֵלַי קְרַבְתִּיךְ בְּאַהַב.
קוֹל הִשְׁמַעְתִּיךְ מִלַּהַב.
וַתַּעֲדִי עֱדִי מוּצְהַב.
תּוֹרֵי זָהָב:
וְעַם בָּחַרְתִּי בוֹ.
יָצָא שֵׂכֶל מִלִּבּוֹ.
וְהֵמִיר כְּבוֹד מִשְׂגַּבּוֹ.
עַד־שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ:
זַעַף אֶשָּׁא לִכְמוֹר.
גַּעַל פֶּשַׁע לִשְׁמוֹר.
זִמַּת אִוֶּלֶת לִזְמוֹר.
צְרוֹר הַמּוֹר:
זַעַם עָצַר עֹפֶר.
דּוֹפִי צַחַן כִּפֵּר.
זִכְרוֹן כָּתוּב בַּסֵפֶר.
אֶשְׁכּוֹל הַכֹּפֶר:
חֹבֵשׁ חַשׁ וּתְרוּפָה.
לְכַנְפֵי כֶסֶף נֶחְפָּה.
חֵן וָחֶסֶד מוּרְעָפָה.
הִנָּךְ יָפָה:
חַנּוּן מֵשִׂים פֶּה.
בְּרֹגֶז רַחֵם מְְצַפֶּה.
חַי סֵתֶר צוֹפֶה.
הִנְּךָ יָפֶה:
טִירַת מְצוּקֵי נֶעֱזָזִים.
תֹּאַר אֵיתָנֵי חֲרוּזִים.
טֶכֶס זְרוֹעִי מוּפְזָזִים.
קוֹרוֹת בָּתֵינוּ אֲרָזִים:
טֹרַח עוֹל סוֹבֶלֶת.
וְלֹא נִכְזְבָה תוֹחֶלֶת.
טָמוּן וְסָפוּן מְנַצֶּלֶת.
אֲנִי חֲבַצֶּלֶת:
יָקָר נֶעֱרַב כְּנִחֹחִים.
רַחַשׁ תַּחַן נֶאֱנָחִים
יִדְּעַם בְּגֵיא כַסְלוּחִים.
כְּשׁוֹשַׁנַּה בֵּין הַחוֹחִים:
יוֹרְשֵׁי הַר לְמִצְעַר.
הִכִּיר וְאָהַב מִנֹּעַר.
יִחְדוּהוּ זָקֵן וְנָעַר.
כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר:
כִּלְכְּלַנִי בְּצִיָּה מְסֻבֶּבֶת.
וְנִפְרַע נִשְׁיוֹן מַגְבֵּת.
כִּנְסַנִי לְאֶרֶץ נוֹשָׁבֶת.
הֱבִיאַנִי אֶל־בֵּית:
כִּלְלַנִי בְּעֹז מִדְרָשׁוֹת.
בְּשִׁבְעִים פָּנִים נִדְרָשׁוֹת.
כְּבוֹדָם חֲקוֹר מִלַּחֲשׁוֹת.
סַמְּכוּנִי בָּאֲשִׁישׁוֹת:
לֹא עֲזָבַנִי לְנַטְּשִׁי.
מָגִינִי וּמֵרִים רֹאשִׁי.
לֻדִים מָרְרוּ בְּקוּשִׁי.
שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי:
לְנַחֵץ קֵץ יִשְׁעֲכֶם.
צֵאת מֵאֹסֶר כִּבְלֵיכֶם.
לְהַמְתִּין בֹּא עִתְכֶם.
הִשְׁבַּעְתִּי אֶתְכֶם:
מִסֶּבֶל עֹל רוֹדִי.
וִיעֲדַנִי צוּר פּוֹדִי.
מְמַהֵר יֶשַׁע בַּעֲדִי.
קוֹל דּוֹדִי:
מְקַצֵּר זְמַן אָבִי.
תֵּת צֲרִי לְמַכְאוֹבִי.
מְדַלֵּג מְקַפֵּץ לְהַאֲהִיבִי.
דּוֹמֶה דוֹדִי לִצְבִי:
נִגְדְּשָׁה סְאַת שׁוֹדְדִי.
וְהִגִּיעַ עֵת מוֹעֲדִי.
נִסְעִי נָא וְהִכָּבְדִי.
עָנָה דוֹדִי:
נִגְדַּע עֹל וְנִשְׁבָּר.
בְּאֵין מַחְסוֹר דָּבָר.
נֶאֱמָן רוֹעֶה גָּבָר.
כִּי־הִנֵּה הַסְּתָו עָבָר:
שָׂרֵי מוֹפֵת נִבְרָאוּ.
מְלִיצֵי יֹשֶׁר נִקְרָאוּ.
סוֹרְרִים תָּמְהוּ כְּרָאוּ.
הַנִּצָּנִים נִרְאוּ:
סֹבּוּ עֶגְלָה הוֹרְגֵיהָ.
עֲבוֹתֶיהַ לְקַצֵּץ וְעוּגֶיהָ.
סוֹף לְהַשְׁבִּית סִיגֶיהָ.
הַתְּאֵנָה חָנְטָה פַגֶּיהָ:
עֹז תּוּשִׁיָה מִלְּגַלַּע.
סָבִיב הוּגְבָּלוּ בְצֶלַע.
עָמְדָה בְּמִישׁוֹר מִלְּקַלַּע.
יוֹנָתִי בְּחַגְוֵי הַסֶּלַע:
עֲוִילִים הוּצָעוּ חֲלָלִים.
יְצִיאֵי עַקְרַבֵּי אֻמְלָלִים.
עוֹמְדִים לְזַנֵּב נֶחֱשָׁלִים.
אֶחֱזוּ־לָנוּ שׁוּעָלִים:
פָּרַשׁ עָנָן לְהַאֲהִילִי.
מַגִּיהַּ בְּלֵיל הִלִּי.
פִּנּוּקִים שָׁלֹשׁ הֶאֱכִילִי.
דּוֹדִי לִי:
פְּעֻלַּת שָׂכָר קָפוּחַ.
טָפַלְתִּי כְּנֹאד נָפוּחַ.
פֻּלַּצְתִּי בִּשְׂאֵת וְסָפוּחַ.
עַד שֶׁיָּפוּחַ:
צִפִּיתִי עֹצֶב בִּי.
וָתִיק רֻחַק מִקִּרְבִּי.
צַגְתִּי לְבַקֵּשׁ אוֹהֲבִי.
עַל־מִשְׁכָּבִי:
צִיר עֲלוֹת בִּתְחִנָּה.
בַּקֶּשׁ כִּפּוּר לְמִי מָנָה.
צְעוֹק וְחַלּוֹת אָנָּא.
אָקוּמָה נָּא:
קֻשָּׁרוּ לְוִיִּם קִשּׁוּרִים.
יוֹפִי תֻמִּים וְאוּרִים.
קוּמָם לְהַכּוֹת בּוֹעֲרִים.
מְצָאוּנִי הַשֹּׁמְרִים:
קִבֵּל מָרוֹם תְּפִלָּתִי.
מָחַל פֶשַׁע חַטָאתִי.
קִרְבָתוֹ שָׁת בַּעֲדָתִי.
כִּמְעַט שֶׁעָבַרְתִּי:
רְאוּ בָּחַרְתִּי בָכֶם.
אַל תְּנַחֲצוּ יְצִיאַתְכֶם.
רְעוֹת בְּצִיָּה עִתּוֹתֵיכֶם.
הִשְׁבַּעְתִּי אֶתְכֶם:
רָמָה קֶרֶן סְגֻלָּה.
מִמִּדְבָּר יָצְאָה נִדְגָּלָה.
רוֹזְנִים נוֹסְדוּ לְמַלְלָה.
מִי זֹאת עֹלָה:
שֹׁכֵן בָּאָדָם שְׁכִינָתוֹ.
נִכְלְלָה מִצִּיוֹן יִפְעָתוֹ.
שִׁתֵּת אֶבֶן שְׁתִיָּתוֹ.
הִנֵּה מִטָּתוֹ:
שְׁלָמִים וְעוֹלוֹת לְקָרֵב.
סֵדֶר בֹּקֶר וָעֶרֶב.
שָׁת כֹּהֲנַי לְהִתְקָרֵב.
כֻּלָם אֲחֻזֵי חֶרֶב:
תִּכֵּן אֲרוֹן מִכְלוּלוֹ.
לוּחוֹת מוּנָחוֹת בְּצִלּוֹ.
תַּבְנִית כְּרוּבִים לְהַאֲהִילוֹ.
אַפִּרְיוֹן עָשָׂה לוֹ:
תְּעוּדָה נְתוּנָה בְּחֹסֶף.
הֲמוֹן עַם בְּהִתְאַסֵּף.
תִּאֵר סִפְּרָה בְּכֹסֶף.
עַמּוּדָיו עָשָׂה כֶסֶף:
1. They whom thou lovest, do also love thee uprightly; they sing and chant thy praise; after them the angels sing "The song of songs."
2. The faithful statutes intended for all times were delivered by the mouth of God; their words are sweet to the palate, "He kissed me," etc.
3.When thou, O God, didst perform tremendous wonders for thy people, the mighty waters fled from thy presence, and those who sang thy praise glorified thee in the valleys; "To the smell are thy fragrant oils pleasant."
4. Those who seek thee and were "blessed from the womb," assembled to follow thy leader (Moses). Affectionately he conducted me to thy chambers. "Oh draw me after thee."
5. He aggrandised and exalted me, beyond my desire. I was amiable in his sight when I observed his precepts, but I broke down the fence, and perverted my way; though then I became "black, yet am I comely."
6. Though I was brought down from the high places (of Jerusalem), and degraded from bearing rule, yet am I mindful that my Redeemer liveth, therefore "look not contemptuously upon me because I am somewhat black."
7. My mouth spoke to him, and besought him to instruct me where he abideth during the noonday heat. My Friend, Saviour, and Redeemer, "O tell me!"
8. Study (he said) the ways of the Patriarchs, diligently study the law which is "the vine of my planting." Observe the habitations of thy sages "if thou knowest not."
9. I manifested miracles when I went forth for the salvation of my beloved; and led Egypt's multitude astray, also "The horses in Pharaoh's chariot."
10. I adorned thee with beautiful crowns, with the desirable treasures of "emptied Egypt," and thus observed the covenant made, "between the parts," for then "comely were thy cheeks," etc.
11. And brought thee near to me in love, and with affection made thee hear my voice, in fiery flames. I then adorned thee with golden ornaments; and "collars of gold."
12. But the nation I had chosen lost all wisdom and bartered (for nought) the glory of the most exalted God "while yet the king was at his table."
13. Compassionating you, I restrained my anger and pardoned your rebellion, but did not quite obliterate the stain your transgression had left; Thus I cut off your foolish imaginations, said "the bundle of myrrh" (Moses),
14. like a swift fawn hastened to intercede for me and to avert God's indignation from me: he made atonement for my shame and degradation, which was recorded in "the book" of "the cluster of Copher."
15. God then soon bound up and healed the wound of Israel, the "dove whose wings are covered with silver." Restored his grace and favor unto her and said "Thou art fair."
16. Thou who art most gracious instructed (Moses) and shewed him that "in anger thou rememberest mercy," and thou everliving God, who viewest every secret, didst then say, "Behold thou art fair."
17. The tabernacle erected by "the strong pillars" of the earth was similar to the Temple built in the month Ethanim; These were unto me like golden bracelets; "The beams of our house are cedar."
18. Israel bore resignedly the yoke of the Egyptian bondage, nor did they hope in vain, but when they brought away the Egyptians' secreted treasures they were "like the rose of Sharon."
19. Precious and acceptable as the savour of sacrifices, was the supplication of those that sighed, therefore he disinguished them in the valley of Casluchim (Egyptians) "like the lily among thorns."
20. Israel who possessed the holy mountain but for a short time were acknowledged and loved by God from their earliest youth, both the young and old of them have proclaimed his unity and distinguished him, "like the apple tree among the forest trees."
21. He fed me in the desert which surrounded me, till the debt incurred by the sin of the spies had been exacted from me. Then he brought me to the inhabited land, "to the banqueting house."
22. He crowned me with the mighty instruction of the law which is explained in seventy ways, and which will adorn wih glory those who unceasingly study her; Thus "he strengthened me with flagons."
23. He did not forsake me to cast me off; he is "my shield and he exaltation of my head," and when the Egyptians embittered my life with hard labor "his left hand was under my head."
24. Do not hasten the period of your salvation by prematurely breaking your bonds, but wait the coming at the appointed time "I adjure you."
25. From the burden of the Egyptian yoke, God hastened to redeem and save me, then resounded unto me "the voice of my friend."
26. He shortened the period predicted to my ancestor (Abraham) and applied balm to my wound; he hastened swiftly to manifest his love towards me, for "my friend is like a roe."
27. The measure of those who oppressed me was filled, and the appointed time of my deliverance had arrived, "Come forth now and be honored," "said my beloved."
28. Removed and broken was then the yoke; none of the good promises failed; Moses the faithful shepherd triumphed, "for lo, the winter was past."
29. Moses and Aaron, the princes who wrought miracles, were born; they, who were called the upright advocates. The rebellious Egyptians became amazed when they beheld their wonders, when these "flowers appeared."
30. Surround (said God) the heifer and her slain, cut her cables and anchors adrift, that this scum may all perish in the Red Sea, when "the fig tree perfumeth its green figs."
31. At the revelation on Sinai, Israel were forbidden to ascend that Mount, and were limited to stand around it in the plain, lest they would be stoned, then "My dove was in the clefts of the rocks."
32. The foolish (Amalekites) were slain and laid prostrate, that weak scorpion brood endeavoured to cut off and smite the hindmost of Israel who were tired and feeble, but "taken were these foxes."
33. God spread a cloud over me at night (in the desert), and fed me with various delicacies, for "my friend is mine,"
34. But I forfeited the reward of my merit, and worshipped an idol, vain, like a bladder filled with wind; I was seized with horror and feared being struck with leprosy, "until (God's) ire was cooled."
35. I perceived that God was angry, and that the All-just had removed from the midst of me, then, to seek my friend, I rose "on my couch."
36. The messenger (Moses) went up to make supplication and to entreat pardon for my innumerable host, when he cried and supplicated "I beseech thee," I said, "I will rise now."
37. The Levites were adorned with the Urim and Thumim, because hey had risen to smite the brutish idolaters, thus "the watchmen found me."
38. The Most High accepted my prayer, he pardoned my sin and transgression, and caused his presence to abide among my congregation, or "I had nearly passed away."
39. Behold, God said, I have made choice of you, force not your redemption, do not hasten your march, abide in this desert till your time has arrived, "I adjure you."
40. The horn of the chosen nation was exalted, they marched through the wilderness with their banners; rulers took counsel together and said, "Who is this that cometh up (from the wilderness)."
41. He caused his divine presence to reside among men; he perfected Zion with splendour, and there laid his foundation stone, "Behold his couch."
42. There to offer peace-offerings and burnt-offerings; and for the order of the morning and evening sacrifice, he appointed the priests, "all of them were girded with the sword."
43. He established the glorious ark, under whose cover the tablets were deposited; and over which the cherubim formed a tent: "He made himself a canopy."
44. The testimony of the law was publicly revealed when he multitude of people were assembled; God adorned its code and "The pillars thereof he made of silver."