MeirBook_Cover_Artwork v4.indd 1
United Nations Educational, Scientific and Cultural Organization
City of Literature Member of the UNESCO Creative Cities Network since 2012
Into the Light `e Medieval Hebrew Potry of Meir of Norwich
£9.99
The first published English translation of Meir of Norwich’s poems brings a valuable medieval literary voice to prominence after more than 700 years. Everything we know about Meir ben Eliahu – his name, his experience as a Jew in 13th-century England, his love of God – comes from the twenty poems in this book. They reflect the dark experiences of England’s Jewish communities in a time of persecution and bloodshed but, as Keiron Pim writes in his introduction, “Always there is hope that this night of the Jewish soul will pass and the long-awaited dawn arrive.” For more than 600 years the poems were lost, only to be rediscovered in the late 1800s in the Vatican Library and, in the case of one poem, in a Russian manuscript. Now they have been reinterpreted for today’s readers in a beautiful and atmospheric new translation.
Into the Light `e Medieval Hebrew Potry of Meir of Norwich Translated by Ellman Crasnow and Bente Elsworth Wih an introducion by Keiron Pim
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29/05/2013 12:45
Into the Light
`e Medieval Hebrew Potry of Meir of Norwich Translated by Ellman Crasnow and Bente Elsworth Wih an introducion by Keiron Pim
Into the Light: `e Medieval Hebrew Potry of Meir of Norwich Edied by Keiron Pim Potry translated rom the Hebrew by Ellman Crasnow and Bente Elsworth Introducion © Keiron Pim, 2013 English translation of the potry of Meir of Norwich © Ellman Crasnow and Bente Elsworth, 2013 ISBN 978-0-9563285-1-9 All rights reserved. No part of this book may be reproduced, sored in a retrieval sysem or transmited in any form or by any means, elecronic, mechanical, photocoving or otherwise, wihout the prior permission of the publisher and covright owners. `e contributors assert their moral rights to be identified as the authors of their texts. Designed and brought to print by Eas Publishing Eas Publishing 9 Rigby’s Court Norwich NR2 1NT +44 (0)1603 625700 www.easpublishing.com Printed by Swallowtail Print Limied
Image credis Endpapers Illusration of the Jewish quarter of medieval Norwich, by John Chaplin, mid-20th century. Reconsructed from medieval deds. Held at Norfolk Record O2ce, ACC 2005/116. Page 8 Anti-Semiic caricature on a Norwich tax-roll, dated 28 October 1232 to 27 October 1233, held at the National Archives, E 401/1565. Page 16 From Hebräische Poesieen des Meir ben Elia aus Norwich. Dr A Berliner, ed, London: 1887. Pages 48–49 From Hebräische Poesieen des Meir ben Elia aus Norwich. Dr A Berliner, ed, London: 1887. Every efort has been made to seek permission to reproduce the images in this book whose copyright does not reside with Wriers’ Centre Norwich, and we are grateful to the individuals and insiutions who have assised us in this task. Any omissions are unintentional – details and enquiries about this project should be addressed to Wriers’ Centre Norwich, 14 Princes Street, Norwich NR3 1AE.
Published in association wih Wriers’ Centre Norwich and the UNESCO Creative Ciies Nework, wih generous support rom Arts Council Eas, the John S Cohen Foundation, Norwich Town Close Esates, Sara and Jeremy Solnick, and Sonia and Brian Case.
United Nations Educational, Scientific and Cultural Organization
City of Literature Member of the UNESCO Creative Cities Network since 2012
–6–
Contents Introducion 8 A Translators’ note 17 A `e Poms A On the Termination of the Sabbath 22 למוצאי ׁשבתות בניגון מחלות A A Liurgcal Pom of the Burden of Exile, Sufering and Ruin (Put a Curse on My Enemy) 30 מאורה בנגנה על הגלות והרגות הכלא וכליון הממון A From the Counsel of Rabbi Meir 38 מיסוד הרב מאיר נ״ע A A note on the acrosic in Who Is Like You? 46 A Who Is Like You? 50 מי כמוך A An explanation of the order of the sixten short poms 86 A Sixten short poms 88 A Hebrew and English alphabets 120 A Acknowledgements 121
Meir of Norwich
Introduction
Mos medieval tax rolls did not feature picures but this one, created in Norwich in 1233, bears a cartoon revealing the anti-Semiic feling prevalent at the time. It liss tax payments made by Jewish people living in the ciy and features caricatures of prominent figures. At the top is Isaac fil Jurnet, a money-lender and one of the riches Jews in England. He is shown wih a triple beard, which conneced him with the devil and sexual excess: devils were oten linked with the seducion of women. Below, a devil named Colbif is shown pointing to the hooked noses of Mosse Mokke and his wife Abigail, likening them to himself. Mosse and Abigail colleced loan repayments for Isaac and were greatly disliked. To the right is another devil, called Dagon, and elsewhere is a reference to Mammon, the devil mos associated with greed. `e devils’ horns and semi-nakedness reinforce their beasliness and barbariy, and thus that of the Jews. –8–
Introduction
“I am Meir, son of rabbi Eliahu, rom the ciy of Norgtz which is in the land of isles called Angleterre. May I grow up in the Torah of my Creator and in fear of him; Amen, Amen, Selah.”
H
ere is an urgent voice subdued for 700 years, a medieval cry at las amplified and able to tell a disurbing sory to those who care to lisen amid the din of the twenty-firs century. Its owner articulates a world of emotions: he is by turns angry and loving, fearful and faihful; he gves devout thanks to his God in one breath and quesions Him in another, curses his persecutors but mus believe that his Creator will deliver His people into the light. His is a deply human voice wih which all may empathise, a Hebraic voice peaking rom the bleakes era in Anglo-Jewish hisory, and an Eas Anglian voice reminding us of the multicultural pas of a regon too oten imagned, rom wihout and wihin, as being ethnically homogenous. His name is Meir, which means ‘one who brings light’. He was the son of a Rabbi Eliahu, and he identified himself as hailing rom Norwich. `e ciy today ofers a beguiling heriage influenced by more than a millennium of influx and absorption. Some hisories are inescapable, others obscured. `is place, small in scale but dense in meaning, blends the legacies of Saxons, Vikings, Flemish and Walloon ‘Strangers’ who found refuge rom the Spanish Inquisiion, Huguenots, Italians and the descendants of red Arican slaves. Mos visible, however, is that of the Normans, who bequeathed the bes-known buildings in the Casle and –9–
Meir of Norwich
the Anglican Cathedral, and in whose footseps rom northern France followed a communiy of Jewish merchants, financiers, scholars and apothecaries. Norwich is now a member of the International Ciies of Refuge Nework for threatened wriers owing to is tradiion of welcoming the persecuted; yet ater 150 years in the ciy, the Jews alone were expelled rather than assimilated. `e uncompromising voice of Meir ben Eliahu is a discomfiing reminder of a less tolerant era. Many of his communiy lived in an area bounded by Casle Stret and Haymarket to the eas and wes, Whie Lion Stret and Litle Orford Stret to the north and south. `e hisorian Vivian Luman siuates this Jewish quarter ‘bewen casle and market, bewen St Peter’s and St Stephen’s [churches]; near to the wheatmarket, the shepmarket, and the horsemarket. `us were they in the mids of the mos populous part of the ciy; and near to the centres of royal and civic authoriy’.¹ `is was no ghexo, mind; Chrisians lived here too and some prominent Jews lived elsewhere, such as the wealthy Jurnets at the sone-vaulted building in King Stret known today as the Music House. `e Jewish population, which numbered around 200 at is peak, were the king’s servants and thus in the sherif’s charge, but this royal association would culminate in betrayal. In Ocober 1290 King Edward I ordered the expulsion of England’s 2,000 or so Jewish people, of whom by then only fifty to sixty lived in Norwich. `eir homes were demolished as they departed. `e synagogue had ben burned and razed four years earlier:² in the ninetenth century excavations uncovered a sone column, glazed tiles, poxery and a four-inch layer of charcoal.³ No Jews were readmited until 1656, under Cromwell’s rule. Meir’s is the only confirmed Anglo-Jewish potic voice known rom the far side of that lengthy hiatus to describe the social conditions of the time.É It is of considerable hisorical and cultural value. So what do we know about this man? For certain, no more than he tells us himself. Luman assesses the evidence: Meir’s identiy, he says, ‘is not clear. If, as has ben sumesed, the poms show the influence of Moses ben Isaac haNessiah’, an English grammarian and lexicographer of the late twelfth and early thirteenth centuries, ‘and if another pom... refers to the expulsion in 1290, then Meir the pot mus have lived in the laxer part of the thirteenth century.’Á `ere is, however, no record of a Meir ¹ Vivian Luman, `e Jews of Mediaval Norwich (London: Jewish Hisorical Society of England, 1967), p.3. ²F rancis Blomefield, An Essay towards a Topographical Hisory of the County of Norfolk: volume 3: `e Hisory of the Ciy and County of Norwich, part I (London: 1806), pp. 60-61. ³ Luman, p.123, p.177. ÉL iurgical verses exis by pots such as Jacob ben Judah of London and Yom Tov of York; a single anonymous pom describing persecution is also possibly Jacob’s work. See Susan L. Einbinder, Meir b. Elijah of Norwich: Persecution and Potry among Medieval English Jews, Journal of Medieval Hisory vol. 26, no. 2 (June 2000), pp.145-162; this reference, p.154. Á Luman, p.157. – 10 –
Meir of Norwich
`e Poms
– 21 –
Meir of Norwich
On the Termination of the Sabbath¹ (set to a dancing tune) 1–3 `e
Lord of heaven is a dwelling place, he fills the palms of his hands wih light. He sets a horizon on the face of the waters for a boundary bewen light and dark. Majesic are you and luminous, dividing darkness rom light.
4–6
From nothing he created all, he made the vault of heaven by might, and radiance shone upon i. `en God called forth light. Majesic are you and luminous, dividing darkness rom light.
7–9
He pread out his tent like a canov appointing i thus for ever, opening also his window bringng the hidden into light. Majesic are you and luminous, dividing darkness rom light.
10–12
`e mighy one seded the lights, diminished the moon and blazed forth the sun to divide the light. Majesic are you and luminous, dividing darkness rom light.
¹ `e closing of the Sabbath is marked by a ceremony to disinguish bewen sacred and profane time; hence the pom’s references to separation and division. – 22 –
On the Termination of the Sabbath
למוצאי ׁשבתות בניגון מחלות
5
לֹוה ָׁש ַמיִ ם ,כִּ ָּסה אֹור עַ ל כַּ ַּפיִ ם , ְמעֹונָ ה ֱא ַּ חֹוק ָחג ַעל ְּפנֵ י ַמיִ ם ַעד ַּתכְ לִ ית ָהאֹור : , חֹושְך לָ אֹור . ,מ ְב ִּדיל ֵּבין ֶׁ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ בּור[ה] ,מכִ ין ַׁש ַחק ִּבגְ ָ ֵמ ֵאין–יֵ ׁש כָּ ל–יֵ ׁש ָּב ָרא ֵ ֹלהים לָ אֹור . ּיֹופע עָ לָ יו נְ ָה ָרה ,וַ יִ ְק ָרא ֱא ִ וַ ַ חֹושְך לָ אֹור . ,מ ְב ִּדיל ֵּבין ֶׁ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ
[י]דם לָ נֶ צַ ח , א ָֹהלָ יו כַּ ּדֹוק ָמ ַתח ,וַיַּ ֲע ִמ ֵ לּומה יֹוצִ יא לָ אֹור . וְ ֶאת ַחּלֹונֹותיו ָּפ ַתח ,וְ ַת ֲע ָ חֹושְך לָ אֹור . ,מ ְב ִּדיל ֵּבין ֶׁ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ
10
א ִַדּיר אֹורֹות ִה ְפ ִר ַיח ִ,ה ְמ ִעיט ֵאת ַהּיָָָ ֵר ַח , וְ ֶאת ַה ֶּׁשמֶׁש ִהזְ ִר ַיח ,לְ ַה ְב ִדיל ֵּבין ָהאֹור :, חֹושְך לָ אֹור . ,מ ְב ִּדיל ֵּבין ֶׁ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ
– – 23
Meir of Norwich
13–15
He separated days rom nights casing darkness into depths, he set the sars in heavenly paths. Praise him, all, for sars’ light. Majesic are you and luminous, dividing darkness rom light.
16–18
He set apart sea rom dry land appointing sand to mark the shore, and high above a highway ran to show the path of light. Majesic are you and luminous, dividing darkness rom light.
19–21
His vapours rise into the clouds divided rom dry land, high in the sk he raised them up. He fills his hands wih light. Majesic are you and luminous, dividing darkness rom light.
22–24
He chose a people to be great kept far rom the unclean away rom those who vainly grope in darkness for the light. Majesic are you and luminous, dividing darkness rom light.
– 24 –
On the Termination of the Sabbath
1 5
חשְך ִּב ְמצּולֹות , יָ ִמים ִה ְב ִּדיל ִמלֵּ ילֹות ִ ,ה ְׁשלִ יְך ֶׁ ָׁשת ּכֹוכָ ִבים ִּב ְמ ִסּלֹות ַ.הלֲ לּוהּו כָּ ל כֹכְ ֵבי אֹור, : חֹושְך לָ אֹור . ,מ ְב ִדיל ֵבּין ֶׁ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ
יַ ָּמיו ִה ְב ִּדיל ֵמ ֲא ָר ָקיו ,וַ יָ ֶׁשת חֹולָ יו ֻח ָּקיו, וַיִּ ֶטה ֲעלֵ ֶיהם ַקו ֵ,איזֶ ה ֶד ֶרְך יִ ְׁשכָּ ן אֹור :. ֹחושְך לָֹאור . ,מ ְב ִּדיל ֵבּין ֶׁ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ
20
ָרמּו ֵמ ָימיו ַּב ְּׁש ָח ִקים ִ ,ה ְב ִּדיל ִמ ֵּמ ֵימי ֲא ָר ִקים , וְ ֶאת ָה ֶעלְ יֹונִ ים ֵה ִקים עַ ל כַּ פַּ יִ ם כִּ ָּסה אֹור , : חֹושְך לָ אֹור . ,מ ְב ִּדיל ֵבּין ֶׁ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ
ָר צָ ה עַּמֹו לְ ַהגְ ִּדילָ ם ִ ,מן ַה ְּט ֵמ ִאים לְ ַה ְב ִּדילָ ם , חשְך וְ ל ֹא אֹור , : ּומ ְר ָׁש ִעים ֵה ְח ִּדילָ ם יְ ַמשְׁׁשּו ֶׁ ֵ חֹושְך לָֹאור . ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ ,מ ְב ִּדיל ֵבּין ֶׁ
– – 25
Meir of Norwich
25–27
He emphasised the seventh day as hallowed, rom the other six. For there his piri came to res at eventide in holy light. Majesic are you and luminous, dividing darkness rom light.
28–30
His holy people he disinguished bewen sacred and profane for God Almighy changed for them the darkness into light. Majesic are you and luminous, dividing darkness rom light.
31–33
Raising his own above the nations he magnifies their puriy. `ey set apart his holy name that all the jus may walk in light. Majesic are you and luminous, dividing darkness rom light.
34–36
Upon the lofy summis God lits up his people’s head making their flame to parkle bright for in the darkness God is light. Majesic are you and luminous, dividing darkness rom light.
– 26 –
On the Termination of the Sabbath
2 5
30
ֵּב ֵאר ְׁש ִב ִיעי לְ ַה ְקדִּׁשֹו ִ ,מן ַה ִּׁש ָּׁשה ִה ְפ ִריׁשֹו , כִּ י בֹו ָׁש ְב ָתה נַ ְפׁשֹו לְ ֵעת ֶע ֶרב יִ ְהיֶ ה אֹור , : ֹחושְך לָֹאור . ,מ ְב ִּדיל ֵּבין ֶׁ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ ֵּבין ָק ָד ִׁשימ לְ ֻחלִּ ים ַ ,עם ַה ֹּקדֶׁש ַמ ְב ִּדלִ ים , לֹוה ֵאל ֵאלִ ים ַ ,מ ְח ָׁשְך לִ ְפנֵ ֶיהם לָֹאור , : כִּ י ָׂשם ֵא ַּ חֹושְך לָֹאור . ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ ,מ ְב ִּדיל ֵּבין ֶׁ ,מן ָה ַע ִּמים ֵה ִרימֹו , ִר ָּבה ָט ֳה ָרה לְ עַּמֹו ִ ִה ְב ִּדילֹו לְ ַקדֵּׁש ְׁשמֹו וְ א ַֹרח צַ ִּד ִקים כְֹּאור :, חֹושְך לָ אֹור . ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ ,מ ְב ִּדיל ֶּבין ֶׁ
3 5
בֹוהים , אשים ַהגְּ ִ ֹלהים ַ ,אל ָה ָר ִׁ ֹאשם נָ ָׂשא ֱא ִ ר ָׁ חשְך יְ יָ ֹאור, : ּוש ִביב ִא ָּׁשם ַמגִּ ִיהים ַּב ֶׁ ְׁ חֹושְך לָֹאור. ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ ,מ ְב ִּדיל ֵּבין ֶׁ
– – 27
Meir of Norwich
37–39
40–42
43–45
46–48
Ater the height, ater the plendour, Jacob’s children lament their loss, but God will pread his heaven above them: the holy light shall shine again. Majesic are you and luminous, dividing darkness rom light. He has chosen Levi’s sons as a great exalted nation, holy Isral, he glorifies them, like a dazzle in daylight. Majesic are you and luminous, dividing darkness rom light. Aaron inheried his prieshood making seven-fold supplication. And the lamps of his menorah² turned night into day wih light. Majesic are you and luminous, dividing darkness rom light. Forever may he fan my flame and make my sar to shine again, my evening candle, burning bright, that clears the dark wih lasing light. Majesic are you and luminous, dividing darkness rom light.
² `e seven-branched candlesick used in religous riual. – 28 –
On the Termination of the Sabbath
ָֹבוה , ְּבנֵ י יַ ֲעקֹב נָ הּו נ ַֹּה ַ ,א ַחר ָמרֹום וְ ג ַּ לֹוה ֲעלֵ ֶיהם וְ ה ִֹפיעַ ֹאור :, ֶאת ָׁש ָמיו ְב ֻׂשם ֱא ַּ חֹושְך לָֹאור . ,מ ְב ִּדיל ֵּבין ֶׁ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ
בנֵ י לֵ וִ י ְּב ָח ָרם ַ ,עם גָּ דֹול וְ ַרב וָ ָרם , ְּ 40 ְקדֹוׁש יִ ְׂש ָר ֵאל ֵּפ ֲא ָרם ,כְּ חֹום צַ ח ַעל ְּפנֵ י אֹור , : חֹושְך לָֹאור. ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ ,מ ְב ִּדיל ֵּבין ֶׁ
4 5
יָ רַׁש ַא ֲהרֹון ּכְ ֻהנָּ תֹו ְּ ,ב ִׁש ְבעָ ה ְּמקֹומֹות ַּת ֲחנֹותֹו , נֹורתֹו ,לָ יְ לָ ה לְ ֹיום יָ ִׂשימּו אֹור , : ֵה ִאיר נֵ רֹות ְמ ָ חֹושְך לָֹאור . ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ ,מ ְב ִּדיל ֵּבין ֶׁ יֹ ֵֹסף לְ ַהגִּ יַּה ְׁש ִב ִיבי ּ ,ולְ ָה ִאיר ֶאת כֹּכָ ִבי , ַהנֵּ ר ַההּוא ַמ ֲע ָר ִבי ,כְּ אֹור נֹוגַּה הֹלֵ ְך וָֹאור . חֹושְך לָֹאור . ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ ,מ ְב ִּדיל ֵּבין ֶׁ
– – 29
Meir of Norwich
A Liurgcal Pom on the Burden of Exile, Sufering and Ruin (Put a Curse on My Enemy) 1–3
Put a curse on my enemy for all are deceivers. When will you say to the house of Jacob: “Come let us walk into the light.” Majesic are you and luminous, you irradiate our darkness wih light.
4–6
He has rent the heart’s enclosure and harmed those who come in your name. I waied for good and evil came, yet I hoped for light. Majesic are you and luminous, you irradiate our darkness wih light.
7–9
Every ser’s words were rash for the fo has mocked your child to the point that he no longer knows where is the path that leads to light. Majesic are you and luminous, you irradiate our darkness wih light.
10–12
In the land of the heavy-hearted and exhaused we have heard the people’s reproach. Silently we awai the light. Majesic are you and luminous, you irradiate our darkness wih light.
13–15
`ey make heavy our yoke, they are finishing us of. `ey repeat: “Let us scorn them!” until the light. Majesic are you and luminous, you irradiate our darkness wih light.
– 30 –
A Liturgical Poem on the Burden of Exile, Suffering and Ruin
מאורה בנגנה על הגלות והרגות הכלא וכליון הממון
ֹאויְ ִבי ִּב ְמ ֵא ָירה ִתקֹּב ,כִּ י כָ ל ָאח ָעקֹוב יָ ְעקֹב , ֹּאמר לְ ֵבית יַ ֲעקֹוב לְ כּו וְ נֵ לְ כָ ה ְּבאֹור , : ָמ ַתי ת ַ סֹובב לְ ֹאור . ,מ ְח ַׁשכִּ ים ְּת ֵ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ 5
ֶאת ְסגֹור הַלְּ ָבבֹות ָק ַרע ,לְ ָבא ְב ִׁש ְמָך ֵה ַרע , טֹוב ִקוִּ ִיתי וַיָּ בֹא ָרע ,וְ ֲאיַ ֲהלָ ה לְ ֹאור , : ְֹּסובב לְ ֹאור . ,מ ְח ַׁשכִּ ים ת ֵ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ
לָ עּו ִד ְב ֵרי כָּ ל חֹזֶ ה ,כִּ י צַ ר ִבנְ ָך יִ ָבזֶ ה , עַ ד כִּ י ל ֹא יֵ ַדע ֵאיזֶ ה ַה ֶּד ֶרְך יֵ ָחלֶ ק אֹור :, ְֹּסובב לְ אֹור . ,מ ְח ַׁשכִּ ים ת ֵ א ִַדּיר ַא ָּתה וְ נָ אֹור ַ
10
נֹושים ,וְ נִ ְׁש ַמע ֶה ְר ַּפת ֲאנָ ִׁשים, לָ ִאינֹו ְב ַא ְד ַמת ִׁ וַ ֲאנַ ְחנּו ַמ ְח ִׁשים ,וְ ִחכִּ ינּו ַעד אֹור , ְֹּסובב לְ ֹאור . ,מ ְח ַׁשכִּ ים ת ֵ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ
יַ כְ ִּבידּו ֶאת עוֹלֵּ ינּו ,וְ יִ כַ ּלו עָ לֵ ינּו , ֹאמרּו ָעלֶ ינּו ,נָֹבוזָ ה ָב ֶהם ַעד ֹאור :, ָּת ִמיד י ְ ְֹּסובב לְ ֹאור. ,מ ְח ַׁשכִּ ים ת ֵ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ
1 5
– – 31
Meir of Norwich
16–18
Let their pride sain Your garment, Your riend’s heart is aflame. But she will find comfort, her Lord remains until the light. Majesic are you and luminous, you irradiate our darkness wih light.
19–21
Have you forgoxen, my God, to be merciful? When will you gather your people scaxered to the corners of the earth like children that lack the light? Majesic are you and luminous, you irradiate our darkness wih light.
22–24
Let the King resore his banished one, let him smell the scent of the sacrifice. But the fo who pread a sench will never se the light. Majesic are you and luminous, you irradiate our darkness wih light.
25–27
And if you have increased Isral’s a6icion multuly your mercies to him for he depairs of his dwelling place. Yet on your ways light will shine. Majesic are you and luminous, you irradiate our darkness wih light.
– 32 –
A Liturgical Poem on the Burden of Exile, Suffering and Ruin
יֵ ז ַעל ְּבגָ ֶדיָך נִ צְ ָחם ,כִּ י לֵ ב ַר ְעיָ ְתָך יֵ ַחם , ַאְך ַעל זֹאת ִּת ְתנֶ ָחם ֲ,אדֹנֶ ָיה ָׁשם ַעד ָהאֹור , : ְֹּסובב לְ אֹור . ,מ ְח ַׁשכִּ ים ת ֵ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ
20
,מ ַתי ֶּת ֱאסֹף ַה ַּמ ֲחֹנות , ֲה ָׁשכַ ְח ָּת ֵאלִ י חַּנֹות ָ ַמּ ֻפזַּ ִרים ְבכָ ל פִּּנֹות כְּ עֹולֲ לִ ים ל ֹא ָראּו אֹור , : הְ ְֹּסובב לְ אֹור . ,מ ְח ַׁשכִּ ים ת ֵ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ
ָה ֵׁשב ַה ֶּמלֶ ְך נִ ְדחֹוָ ,ה ַרח ֵר ַיח נִ יֹחוֹחו , ישים ֵריחֹו ,נֵ צַ ח ל ֹא יִ ְראּו אֹור :, צָ ִרים ַמ ְב ִא ִׁ ְֹּסובב לְ אֹור . ,מ ְח ַׁשכִּ ים ת ֵ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ
25
וְ ִאם יָ ַס ְפ ָּת לְ עַּנֹותֹו ַ,ה ְר ֵּבה ֶח ֶסד לְ חַּנֹותֹו , כִּ י ֹנואַׁש ִמ ְּמעֹונָ תֹו ַ,על ְּד ָרכֶ יָך נָ גַּה אֹור :, ,מ ְח ַׁשכִּ ים ְּתס ֵֹבב לְ אֹור . ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ
– – 33
Meir of Norwich
28–30
If he has delayed prophesy and counsel, if his appointed times are at an end, let the enemy loosen their hold over us, young and old, until the light. Majesic are you and luminous, you irradiate our darkness wih light.
31–33
If the vision be hidden lacking an interpreter, why should the majesic crown remain wih the unworthy until the light? Majesic are you and luminous, you irradiate our darkness wih light.
34–36
Even if his sin has gone too far, why should his fos engage in srife whose mouths have poken haughtily? Rebels are they agains the light. Majesic are you and luminous, you irradiate our darkness wih light.
37–39
`ough they scaxer Isral wih their horns¹ he hoped for hidden prophesies. For the sers have sealed their powers and do not know the light. Majesic are you and luminous, you irradiate our darkness wih light.
¹ Refers to the symbolic horns with their hostile power in Zechariah’s prophetic vision; see Zechariah 2:2. – 34 –
A Liturgical Poem on the Burden of Exile, Suffering and Ruin
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מֹוע ָדיו , ֹסודיו ,וְ יִ ַּתּמּו כָּ ל ֲ וִ יבֹושֵׁׁש ֶחזְ יֹון ָ וְ יִ ְרּפּו לָ נּו יָ ָדיו ָ,קטֹן וְ גָ דֹול ַעד אֹור, : ְֹּסובב לְ אֹור . ,מ ְח ַׁשכִּ ים ת ֵ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ
ּפֹותר , ֹלוֹמותיו ֵ ָ ֶחזְ ֹיונֹו ִאם יִ ְס ַּת ֵּתר ,וְ ֵאין לְ ֲח ,נֹותר לְ נָ ָבל עַ ד אֹור, : מַּדּועַ הֹוד ַהכֶּ ֶתר ַ ְֹּסובב לְ אֹור . ,מ ְח ַׁשכִּ ים ת ֵ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ
35
ֲח ָט ָאיו ִאם ֶהן ֶה ֱע ִבירּו ,צָ ָריו לָ ָּמה יִ ְתגָּ רּו , מֹור ֵדי ֹאור, : ֲא ֶׁשר ִּפימֹו גֵ יאּות ִּד ְּברֹו ֵ,ה ָּמה ָהיּו ְּב ְ ְֹּסובב לְ אֹור . ,מ ְח ַׁשכִּ ים ת ֵ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ
זֶ רּוהּו ְּבכָ ל ְק ָרנֹות ,וַ יְ ַקו ַמ ָּׁשאֹות צְ פּונֹות , כִּ י ַאנְ ֵׁשי ַה ֶחזְ יֹונֹות ִ,ח ְּתמּו ל ֹא יָ ְדעּו אֹור :, סֹובב לְ אֹור. ,מ ְח ַׁשכִּ ים ְּת ֵ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ
– – 35
Meir of Norwich
40–42
`e insolent have toppled his crown hoping to bring him to an end. `ey cas him in prison where in darkness he awais the light. Majesic are you and luminous, you irradiate our darkness wih light.
43–45
Before he perishes in exile gve i a limi, cause him to ascend for their boas is annihilation, they treat darkness as light. Majesic are you and luminous, you irradiate our darkness wih light.
46–48
Always, Isral has ben waiing, day ater day, for his consolation. majesic, awesome heavenly one, he will bring judgment into light. Majesic are you and luminous, you irradiate our darkness wih light.
49–51
`ough you have placed me among my fos rise up and plead my cause for me. Esablish now my Prince’s rule, in your light may light be sen. Majesic are you and luminous, you irradiate our darkness wih light.
– 36 –
A Liturgical Poem on the Burden of Exile, Suffering and Ruin
40
זֵ ִדים כִּ ְתרֹו ִה ִּפילּו ּ,ולְ כָ ּלֹותֹו ֶה ְע ִּפלּו , ּ,ובנִ שְּׁפֹו יְ ַקו לְ ֹאור :, וַ ִי ְּתנּוהּו ְּב ֵבית ַהכְּ לּוא ְ סֹובב לְ אֹור. ,מ ְח ַׁשכִּ ים ְּת ֵ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ
ֹאבד ְּבגָ לּותֹו , ָק ֵרב ִקּצֹו לְ ַה ֲעלֹותֹו ֶ,ט ֶרם י ַ חֹושְך לְ אֹור :, כִּ י יִ ְתנַ ְּׁשאּו לְ כַ ּלֹותֹו ַׂ,ש ִמים ֶׁ סֹובב לְ אֹור. ,מ ְח ַׁשכִּ ים ְת ֵ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ
45
חּומיו , ַק ּה ִקוָּ ה כָּ ל יָ ָמיו ,יֹום ַא ַחר יֹום נִ ָ ,מ ְׁש ָּפטֹו יִ ֵּתן לָ אֹור :, רֹומיו ִ נֹורא ִב ְמ ָ ַא ִּדיר ָ סֹובב לְ אֹור. ,מ ְח ַׁשכִּ ים ְּת ֵ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ
50
,קּומה לָ ִריב ֶאת ִר ִיבי , ִאם נְ ַת ָּתנִ י ֵּבין אֹויְ ִבי ָ אֹורָך נִ ְר ֶאה אֹור, : ָה ֵקם ֶמ ְמ ֶׁשלֶ ת נְ ִד ִיבי ְּ,ב ְ סֹובב לְ אֹור. ,מ ְח ַׁשכִּ ים ְּת ֵ ַא ִּדיר ַא ָּתה וְ נָ אֹור ַ
– – 37
Acknowledgements
Acknowledgements Many people have contributed in varying ways to this book’s journey towards publication. `ey include: Jean Boase-Beier, Professor of Lierature and Translation at the Universiy of Eas Anglia (UEA); Sophie Cabot at Norwich HEART; Sonia and Brian Case; David Cohen; Je7ey Cohen, Professor of English and Direcor of the Medieval and Early Modern Studies Insiute at George Washington Universiy; Ellman Crasnow; Emily DeVoto; Susan Einbinder, Professor of Hebrew Lierature at Hebrew Union College, Cincinaxi, Ohio; Eas Publishing’s Charlie Watson, Andrew Johnson and Anthony Denny; Bente Elsworth; BJ Epsein, Lecurer in Lierature and Translation at UEA; Chris Gribble, chief executive of Wriers’ Centre Norwich; Daniel Hahn, National Programme Direcor at the Briish Centre for Lierary Translation; Nathan Hamilton; Diana Helme of the John S Cohen Foundation; Valerie Heniiuk, Senior Lecurer in Lierature and Translation at UEA; Brad Sabin Hill, Curator of the Kiev Judaica Collecion and George Washington Universiy Libraries; Amanda Hopkinson; Rabbi Stephen Howard, for proofreading the Hebrew text; Miriamne Ara Krummel, Assisant Professor of Mediaval Lierature at the Universiy of Dayton, Ohio; Jennifer Luman at the Jewish Chronicle; Susan Maddock and Frank Meres at the Norfolk Record O2ce; Alison Newland, John Chaplin’s daughter, for permiting reproducion of his illusrations; Tim Pesell at Norwich Casle Study Centre; Carole Rawclife, Professor of English Hisory at UEA; Miri Rubin, Professor of Medieval and Early Modern Hisory at Quen Mary and Wesfield College, Universiy of London; Magdalen Russell at Wriers’ Centre Norwich; Kathryn Skoyles of the Foyle Foundation; Sara and Jeremy Solnick; Lindsey Taylor-Guthartz, of the London School of Jewish Studies; David Walker at Norwich Consolidated Chariies. Given the sensiiviy of Norwich’s Jewish hisory, i felt important that this projec should have the approval of the ciy’s wo synagogues. Our thanks go to Mauren Leveton at the Norwich Hebrew Congregation and Byron Simmonds at the Progressive Jewish Communiy of Eas Anglia for their support.
– 121 –
MeirBook_Cover_Artwork v4.indd 1
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Into the Light `e Medieval Hebrew Potry of Meir of Norwich
£9.99
The first published English translation of Meir of Norwich’s poems brings a valuable medieval literary voice to prominence after more than 700 years. Everything we know about Meir ben Eliahu – his name, his experience as a Jew in 13th-century England, his love of God – comes from the twenty poems in this book. They reflect the dark experiences of England’s Jewish communities in a time of persecution and bloodshed but, as Keiron Pim writes in his introduction, “Always there is hope that this night of the Jewish soul will pass and the long-awaited dawn arrive.” For more than 600 years the poems were lost, only to be rediscovered in the late 1800s in the Vatican Library and, in the case of one poem, in a Russian manuscript. Now they have been reinterpreted for today’s readers in a beautiful and atmospheric new translation.
Into the Light `e Medieval Hebrew Potry of Meir of Norwich Translated by Ellman Crasnow and Bente Elsworth Wih an introducion by Keiron Pim
29/05/2013 12:45