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M’nu-cha v’Sim-cha

 

This zemer first appeared in print in 1545. The first words of the first three stanzas form an acrostic for Moshe, but nothing more is known of its author.

M’nu-cha v’sim-cha
or la-y’hu-dim,
Yom Sha-ba-ton
yom ma-cha-ma-dim,
Sho-m’-rav
     v’zo-ch’rav
hei-ma m’i-dim,
Ki l’shi-sha
kol b’ru-im v’o-m’dim.

Sh’mei sha-ma-yim
e-retz v’ya-mim,
kol tz’va ma-rom
g’vo-him v’ra-mim,
Ta-nin v’a-dam
v’cha-yat r’ei-mim,
Ki b’yah A-do-nai
tzur o-la-mim.

[Many melodies use the previous
verse as a recurring chorus]

Hu a-sher di-ber
l’am s’gu-la-to,
Sha-mor l’ka-d’sho
mi-bo-o v’ad tzei-to,
Sha-bat ko-desh
yom chem-da-to,
Ki vo sha-vat Eil
mi-kol m’lach-to.

B’mitz-vat Sha-bat
eil ya-cha-li-tzach.
Kum k’ra ei-lav
ya-chish l’a-m’tzach,
Nish-mat kol chai
v’gam na-a-ri-tzach,
E-chol b’sim-cha
ki ch’var ra-tzach.
  

B’mish-neh le-chem
v’ki-dush ra-ba,
B’rov ma-t’a-mim
v’ru-ach n’di-va,
Yiz-ku l’rav tuv
ha-mit-a-n’gim bah,
B’vi-at go-eil
l’cha-yei ha-o-lam ha-ba.

Contentment (1) and joy (2),
light (3) for the Jews,
Day of Rest,
Day of Delights.
Those who guard it
     and those who remember it (4)
bear witness. (5)
For six [days] (6)
all was made and still endures.

Heaven’s heavens, (7)
earth, and seas,
all the hosts above,
high and exalted,
sea giants, and people,
and mighty beasts (8) --- [all also testify]
that with Creative Power (9), HaShem, [is]
the Molder (10) of the Universe.

[Many melodies use the previous
verse as a recurring chorus]

He it is that spoke [at Sinai]
to His treasured people: (11)
Guard [it] to sanctify [it]
from [its] arrival to [its] departure (12) ---
The Holy Sabbath
day of His delight ---
"For on it rested God
from all his m’lacha." [Genesis 2:2]

Via the command of the Sabbath,
God strengthens you.
Arise! Call out to Him (13)
that He may rush to fortify you.
[Recite] "Nish-mat Kawl Chai" (14)
and also "Na-a-ri-tz’cha" (15)
Eat with joy,
for already you’ve been shown favor.
[c.f., Ecclesiates 9:7]

With double loaves of bread
and [recitation of] "Kiddush Rabbah", (16)
With abundant delicacies
and generous spirit,
They shall merit much good [in this world]
--- those who delight in it --- [and]
with the arrival of the redeemer [i.e., the Messiah,]
for the life of the World To Come.

Translation Notes:

1.    the attitude that all one's work is complete.

2.    resulting from the physical pleasures of food, drink, relations, and leisure.

3.    This could be the light of the candles, which makes a friendly home atmosphere. But the parallelism between this phrase and Esther 8:16 also makes "light" a metaphor for an abundance of goodness. An alternative reading: "Contentment and joy" ARE the "light of the Jews", implying that only when happy can the greatest spiritual light be received. The "light" may also refer to the "light sown for the righteous", visible only during Creation but preserved for the enjoyment of the righteous in the World to Come, emphasizing Shabbat's role as a weekly foretaste of the utopia to come.

4.    referring to those who refrain from Sabbath's prohibited acts (as per Deuteronomy 5:12) and to those who perform its positive acts (as per Exodus 20:8). "Remembering it" can also be understood as a reference to reciting kiddush.

5.    Our public acknowledgement of God's role in creation (proclaimed by our dedication to Sabbath observance) may constitute God's best evidence.

6.    Without the Sabbath's periodic infusion of holiness, Creation couldn't last beyond six consecutive days.

7.    Even in the purely spiritual realms there are levels of holiness.

8.    The order of items listed in this verse follows the order in which they were created; each day's creative work is mentioned before that of the next.

9.    Heaven was created with the letter yud, and earth with the letter hei.

10.    Although "tzur" is usually translated as "Rock" (a metaphor for strength and stability), it can also connote "molder" because of its visual similarity (when written in the Hebrew alphabet) to "tza-yar". In many z'mirot, the poet clearly intends to invoke this connotation. In such contexts, "Creator", "Former", or "Molder" may be a better translation.

11.    C.f., Exodus 19:5 and Deuteronomy 7:6.

12.    The remainder of the song traces the course of the day from beginning to end --- from Friday night through Saturday night --- like a program. The following verses proceed from Creation, to Revelation (equated with the partnership between God and the Jews), to Redemption. Along the way, they recount details of the day's schedule in order: first Kabbalat Shabbat, then Shacharit, then Musaf, then Second Meal, and finally Third Meal and Havdallah (the welcoming of the Messiah).

13.    This refers to Kabbalat Shabbat, the Friday evening service that welcomes the Sabbath.

14.    a glorious poem of praise that is only inserted into the Shacharit service (the Daily Morning Service) on Sabbaths.

15.    the opening words (in Ashkenazic rite) of the Kedushah (a high point) of the Musaf service (the weekly Sabbath service).

16.    The Saturday morning kiddush, recited at the The Second Meal.

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      Copyright © 2001 by Jordan Lee Wagner.

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Please do not redistribute or modify my transliterations, nor remove my copyright notices, nor incorporate the transliterations into another work.  This is to comply with the Torah prohibition of hasagath gvul [Deuteronomy 27:17] as it is understood and applied by the sages of our shared tradition, as well as the Jewish principle of dina d'malchut dina. For permission to do these things, see my Special Offer for Non-Profit Organizations. Without permission, the use of the transliterations could be like praying in stolen t'fillin.  Thank you for respecting my copyright.  

revision date: 1/2/2001


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