8/10/2019 Jewish Nusach Interlinear Translation and Transliteration

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a Ribon

,

ah ribon alam vealmaya / ant hu malka melechalchaya

ah, Sovereign of all the Worlds / You are theng of kings

,

vadei gevurtach vetimhaya / shefar kodamai

hachavayaf Your mighty deeds and wonders / It pleases me

proclaim

,

ah ribon alam vealmaya / ant hu malka melechalchaya

ah, Sovereign of all the Worlds / You are theng of kings

,

,

hevachin assader tzafra veramsha / lach Elaha

disha di bera kol nafsha

offer praises morning and evening / to You, holy

od, creator of all souls

,

n kadishin uvnei enasha / chevat bara veofemaya

eavenly angels and mortals / beasts of the field

d birds of the sky

,

ah ribon alam vealmaya / ant hu malka melech

alchayaah, Sovereign of all the Worlds / You are the

ng of kings

,

avrevin ovadach vetakifin / makich ramaya zakiffifin

reat & mighty are your deeds / shaming the proudevating up the humble

,

u yechi gevar shenin alfeen / la yeul gevurtachchushbenaya

ven if one lived a 1000 years, these would not

ffice to tell of your mighty actions

,

Yah ribon alam vealmaya / ant hu malka mele

malchayaYah, Sovereign of all the Worlds / You are the

King of kings

,

Elaha di leh yekar urvuta / perok yat anach mip

aryavataO God, to whom glory and greatness belong, saYour flock from the mouths of lions

,

Veapek yat amach migo galuta / amach di bec

mikol umayaLead Your people out of exile / your people wh

You chose above all nations

,

Yah ribon alam vealmaya / ant hu malka melemalchaya

Yah, Sovereign of all the Worlds / You are theKing of kings

,

Lemikdashach tuv ulekodesh kudshin / atar di

yechedun ruchin venafshinReturn to Your Temple, to the Holy of Holies,

place where all spirits and souls will rejoice

,

Vizamerun lach shirin verachshin / birushlem deshufraya

There they will sing to You songs and praises /Jerusalem, the city of beauty

This is one of the most famous of R. Yisrael Najara, the greatest poet of the post ex

period. He was a descendant of the Spanish exiles and served as Rabbi of the comof Gaza in the 16th Century. Although Shabbat is not mentioned at all in the poem

despite the fact it is written in Aramaic, it became part of the Shabbat repertoire th

Jewish Diaspora. The poet has interwoven into the poem many references from theDaniel which is written mainly in Aramaic. The poet sometimes quotes verbatim v

which originally refer to God but does not hesitate to convert verses that referred t

Nebuchadnezzar and use them to praise God. This practice attests to the free spiritpoet in particular and poetry in general but can also be seen as a process of redemp

which the poet elevates the words, originally appropriated by a pagan king, to a sta

holy praise to God. The last stanza, in which the poet expresses a request for not oredemption from exile but also for the return to Jerusalem and the rebuilding of th

Temple, does not refer to the book of Daniel. This could be due to the lack of a tex

discusses these issues in Daniel or maybe as a symbol of breaking away from the sexile of Daniel and creating a new language, a language of freedom. The poem is

permeated with love and passion to God, it stresses as many of R. Najaras poems

insignificance of man in comparison to God but simultaneously the empowerment

allowed to praise, talk to, and ask God to deliver us. Yah Ribon Alam can be foun

recordings of Piyutim North America. The author is Rabbi Yisrael Najara, Tzfat, 1

Century.