(א) הִתְנַעֲרִי מֵעָפָר קוּמִי
(ב) לִבְשִׁי בִּגְדֵי תִּפְאַרְתֵּךְ עַמִּי
(ג) עַל יַד בֶּן יִשַׁי בֵּית הַלַּחְמִי
(ד) קָרְבָה אֶל נַפְשִׁי גְאָלָהּ
(א) הִתְעוֹרְרִי הִתְעוֹרְרִי
(ב) כִּי בָא אורֵךְ קוּמִי אוֹרִי
(ג) עוּרִי עוּרִי שִׁיר דַּבֵּרִי
(ד) כְּבוֹד יהוה עָלַיִךְ נִגְלָּה
(1) Shake it off, from the ashes get up!
(2) Put on the clothes of your beauty (tiferet), my people!
(3) By the hand of the son of Jesse the Bethlehemite
(4) Nearer to my soul is its redemption!
(1) Awaken yourself! Awaken yourself!
(2) For your light has come! Get up, my light!
(3) Wake up! Wake up! A song, speak out!
(4) The glory of Adonai upon you is revealed!
For Chevruta work:
Biblical Sources
Read through the following sources with two questions in mind:
1. How does each source relate to our section of Lecha Dodi?
2. In what ways, if any, did R' Shlomo Alkebetz change the meaning of the original source for our hymn/piyyut?
(יב) עוּרִ֤י עוּרִי֙ דְּבוֹרָ֔ה ע֥וּרִי ע֖וּרִי דַּבְּרִי־שִׁ֑יר ק֥וּם בָּרָ֛ק וּֽשְׁבֵ֥ה שֶׁבְיְךָ֖ בֶּן־אֲבִינֹֽעַם׃ (יג) אָ֚ז יְרַ֣ד שָׂרִ֔יד לְאַדִּירִ֖ים עָ֑ם יהוה יְרַד־לִ֖י בַּגִּבּוֹרִֽים׃
(12) Awake, awake, O Deborah! Awake, awake, strike up the chant! Arise, O Barak; Take your captives, O son of Abinoam! (13) Then was the remnant made victor over the mighty, GOD ’s people won my victory over the warriors.
(יז) הִתְעוֹרְרִ֣י הִֽתְעוֹרְרִ֗י ק֚וּמִי יְר֣וּשָׁלַ֔͏ִם אֲשֶׁ֥ר שָׁתִ֛ית מִיַּ֥ד יְהֹוָ֖ה אֶת־כּ֣וֹס חֲמָת֑וֹ אֶת־קֻבַּ֜עַת כּ֧וֹס הַתַּרְעֵלָ֛ה שָׁתִ֖ית מָצִֽית׃
(17) Rouse, rouse yourself! Arise, O Jerusalem, You who from GOD’s hand Have drunk God’s wrath-filled cup, You who have drained to the dregs The bowl, the cup of reeling!
(א) עוּרִ֥י עוּרִ֛י לִבְשִׁ֥י עֻזֵּ֖ךְ צִיּ֑וֹן לִבְשִׁ֣י ׀ בִּגְדֵ֣י תִפְאַרְתֵּ֗ךְ יְרוּשָׁלַ֙͏ִם֙ עִ֣יר הַקֹּ֔דֶשׁ כִּ֣י לֹ֥א יוֹסִ֛יף יָבֹא־בָ֥ךְ ע֖וֹד עָרֵ֥ל וְטָמֵֽא׃ (ב) הִתְנַעֲרִ֧י מֵעָפָ֛ר ק֥וּמִי שְּׁבִ֖י יְרוּשָׁלָ֑͏ִם (התפתחו) [הִֽתְפַּתְּחִי֙] מוֹסְרֵ֣י צַוָּארֵ֔ךְ שְׁבִיָּ֖ה בַּת־צִיּֽוֹן׃ {ס}
(1) Awake, awake, O Zion! Clothe yourself in splendor; Put on your robes of majesty, Jerusalem, holy city! For the uncircumcised and the impure Shall never enter you again. (2) Arise, shake off the dust, Sit [on your throne], Jerusalem! Loose the bonds from your neck, O captive one, Fair Zion!
For Class afterwards
"The poet's language speaks to us on four levels. It's explicit subjects are Shabbat and Jerusalem, which address the dimensions of time and space. Its implicit subjects are the People Israel and the realm of the sefirot. The goal is to bring all four under the canopy of the holy. Its redemptive vision is both utopian (looking forward toward the end of time) and restorative (recapitulating the perfection of Eden)."
--Dr. Reuven Kimmelman, My People's Prayerbook, Vol. 8