It's a x-mas song

Al Naharot Bavel

על נהרות בבל

Al Naharot Bavel
Al Naharot Bavel
Sham yashavnu gam bachinu
b'zochreinu et Tzion.
עַל נְהָרוֹת בָּבֶל,
עַל נְהָרוֹת בָּבֶל,
שָׁם יָשַׁבנוּ גַם בָּכִינוּ
בְּזָכְרֵנוּ אֶת צִיוֹן.


By the rivers of Babylon,
By the rivers of Babylon,
There we sat down and we wept,
When we remembered Zion.

(Psalm 137)

Based on Jewish Publication Society Bible 1917 (public domain)


There are several tunes for these words, some of which repeat different phrases.

This prayer (the first verse of Psalm 137) starts the weekday Grace After Meals (On Shabbat, we start with Shir Ha'ma'alot (Psalm 126)).

Version by 16th century composer Salomone Rossi is below:
Ensemble CONCERTO:
Alessandro Casari, soprano
Emanuele Bianchi, contralto
Giovanni Caccamo, tenore
Filippo Tuccimei, basso


Registrazione: 1995

Ani Ma'amin

אֲנִי מַאֲמִין

Ani ma'amin
b'e munah sh'leimah
b'viat ha mashiach,
veaf al pi sh'yitmameah, im kol zeh achakeh lo
behol yom sheyavo.
אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה בְּבִיאַת הַמָּשִֽׁיחַ, וְאַף עַל פִּי שֶׁיִּתְמַהְמֵֽהַּ, עִם כָּל זֶה אֲחַכֶּה לּוֹ בְּכָל יוֹם שֶׁיָּבוֹא.


I believe with perfect faith in the coming of the Messiah, and, though he tarry, I will wait daily for his coming.

Translation from The Standard Prayer book by Simeon Singer (1915) (public domain)


Based on the twelfth of Rambam's thirteen principles of faith- sung in different modes depending on the context and occasion.

Mordechai Ben David version sung by Gabe Seed is licensed from ACUM.

The tune described as "a somber melody" was written during the Holocaust. The composer of the tune is unknown. According to legend, however, Reb Azriel David Fastag was divinely inspired to sing it on a train to Treblinka. A fellow captive jumped out of the train and escaped, eventually teaching the tune to the Modzitzer Rebbe, Rabbi Shaul Yedidya Elazar. Read the story here.

Video below with the melody above performed by Yonina

Video below Composed by Itzy Weisberg, Performed by Benny Friedman

Video below -Ani Ma'amin (Vizhnitz) -
As sung by Elie Wiesel (Arr. Matthew Lazar / Stephen Glass)
United Nations Annual International Day of Commemoration in Memory of the Victims of the Holocaust
On January 27, 2016, Roï Azoulay, the Congregation Shaar Hashomayim Synagogue Choir and Cantor Gideon Zelermyer were honoured to sing Ani Ma'amin at the United Nations General Assembly.

Blessed is the Match

אַשְׁרֵי הַגַפְרור

Ash-rei ha-gafrur she-nis-raf v'hi-tzit l'ha-vot.

Ash-rei ha-l'-ha-va she-ba-'a-ra b'sit'rei l'-va-vot.

Ash-rei hal-va-vot she yad-'u l'-kha-dol b'-kha-vod.

Ash-rei ha-gafrur she-nis-raf v'hi-tzit l'ha-vot.
אַׁׁׁׁשְׁרֵי הַגַפְרור שֶׁנִשְׂרַף וְְהִצִית לְהַבוֹת.

אַשְׁרֵי הַלֶהָבָה שֶׁבָּעֲרָה בּסִתְרֵי לְבַבוֹת.

אַשְׁרֵי הַלְּבַבוֹת שֶׁיָּדְעוּ לְחֲדוֹל בְּכָבוֹד.

אַׁׁׁׁשְׁרֵי הַגַפְרור שֶׁנִשְׂרַף וְְהִצִית לְהַבוֹת.


This poem by the martyred freedom fighter Hannah Szenes (July 17, 1921-November 7, 1944) was set to music by John Bryson Eulenberg and Joan Sharrow Gochberg. It is especially appropriate for Yizkor and for Chanukkah.

The lyrics are displayed under license of ACUM.

The music below is Copyright 2000 by John Bryson Eulenberg and Joan Sharrow Gochberg. Permission for private use is granted.

Sheet music and other links are found here:

Eli Tsiyon

אֱלִי צִיּוֹן

Eli Tsiyon v'aréha, k'mo isha b'tziréha,
v'chivtulah chagurat sak, al ba'al n'uréha.

Alei armon asher nutash, b'ashmat tson adaréha,
v'al biat m'charfei El, b'toch mikdash khadaréha.
Alei galut m'shár'tei El, ni'imei shir z'maréha,
v'al damam asher shupach, k'mo meimi y'oréha.

Alei hegyon m'choléha, asher damam b'aréha,
v'al va'ad asher shamam, uvitul sanhedréha.
Alei zivchei t'midéha, ufidyonei b'choréha,
v'al chilul k'li heichal, umizbe'ach k'toréha.

Alei tapei m'lachéha, b'nei david g'vireha,
v'al yofyam asher khashach, b'et saru k'taréha.
Alei chavod asher galah, b'et chorban d'viréha
v'al lochatz asher lachatz v'sam sakim khagoréha.

Alei máchatz v'rov makot asher huku n'ziréha,
v'al niputz eilei séla, avileha n'aréha.
Alei Simchat m'san'éha, b'sochkam al sh'varéha,
v'al inui b'nei chorin n'divéha t'horéha.

Alei pésha asher a'vta, s'lol derech ashuréha,
v'al tsiv'ot k'haléha, sh'zufeha sh'choréha.
Alei kolot m'charféha b'et rabu f'garéha,
v'al rigshat m'gadféha b'toch mishkan chatzaréha.

Alei shimcha asher chulal, b'fi kamai m'tzaréha,
v'al táchan y'tzav'chu lach, k'shov ushma amaréha.
אֱלִי צִיּוֹן וְעָרֶֽיהָ, כְּמוֹ אִשָּׁה בְּצִירֶֽיהָ,
וְכִבְתוּלָה חֲגֽוּרַת-שַׂק, עַל בַּֽעַל נְעוּרֶֽיהָ

עֲלֵי אַרְמוֹן אֲשֶׁר נֻטַּשׁ, בְּאַשְׁמַת צֹאן עֲדָרֶֽיהָ,
וְעַל בִּיאַת מְחָרְפֵי אֵל, בְּתוֹךְ מִקְדַּשׁ חֲדָרֶֽיהָ.
עֲלֵי גָלוּת מְשָֽׁרְתֵי אֵל, נְעִימֵי שִׁיר זְמָרֶֽיהָ,
וְעַל דָּמָם אֲשֶׁר שֻׁפַּךְ כְּמוֹ מֵימֵי יְאוֹרֶֽיהָ.

עֲלֵי הֶגְיוֹן מְחוֹלֶֽיהָ, אֲשֶׁר דָּמַם בְּעָרֶֽיהָ,
וְעַל וַֽעַד אֲשֶׁר שָׁמַם וּבִטּוּל סַנְהֶדְרֶֽיהָ.
עֲלֵי זִבְחֵי תְמִידֶֽיהָ וּפִדְיוֹנֵי בְּכוֹרֶֽיהָ,
וְעַל חִלּוּל כְּלֵי הֵיכָל וּמִזְבֵּֽחַ קְטוֹרֶֽיהָ.

עֲלֵי טַפֵּי מְלָכֶֽיהָ בְּנֵי דָוִד גְּבִירֶֽיהָ,
וְעַל יֹפְיָם אֲשֶׁר חָשַׁךְ בְּעֵת סָֽרוּ כְּתָרֶֽיהָ.
עֲלֵי כָבוֹד אֲשֶׁר גָּלָה בְּעֵת חרְבַּן דְּבִירֶֽיהָ,
וְעַל לוֹחֵץ אֲשֶׁר לָחַץ וְשָׂם שַׂקִּים חֲגוֹרֶֽיהָ.

עֲלֵי מַֽחַץ וְרֹב מַכּוֹת אֲשֶׁר הֻכּוּ נְזִירֶֽיהָ,
וְעַל נִפּוּץ אֱלֵי סֶֽלַע עֲוִילֶֽיהָ נְעָרֶֽיהָ.
עֲלֵי שִׂמְחַת מְשַׂנְאֶֽיהָ בְּשָׂחְקָם עַל שְׁבָרֶֽיהָ,
וְעַל עִנּוּי בְּנֵי חוֹרִין נְדִיבֶֽיהָ טְהוֹרֶֽיהָ.

עֲלֵי פֶֽשַׁע אֲשֶׁר עָֽוְתָה סְלוֹל דֶּֽרֶךְ אֲשׁוּרֶֽיהָ,
וְעַל צִבְאוֹת קְהָלֶֽיהָ שְׁזוּפֶֽיהָ שְׁחוֹרֶֽיהָ.
עֲלֵי קוֹלוֹת מְחָרְפֶֽיהָ בְּעֵת רַֽבּוּ פְגָרֶֽיהָ,
וְעַל רִגְשַׁת מְגַדְפֶֽיהָ בְּתוֹךְ מִשְׁכַּן חֲצֵרֶֽיהָ.

עֲלֵי שִׁמְךָ אֲשֶׁר חֻלַּל בְּפִי קָמֵי מְצֵרֶֽיהָ,
וְעַל תַּֽחַן יְצַוְּחוּ לָךְ קְשׁוֹב וּשְׁמַע אֲמָרֶֽיהָ.


Mourn, O Zion and her cities, like a woman in her birth pains,
And like a maiden wrapped in sack-cloth for the husband of her youth
[א] [Mourn] for the palace [i.e. Temple] that was abandoned due to the guilt of the sheep of her flock [i.e. Israel],
[ב] and for the coming of the revilers of God, within the Temple’s rooms.
[ג] For the exile of the servants of God, the pleasant singers of her songs,
[ד] and for their blood that was spilled like the waters of her rivers.
[ה] For the words of those who sat in a semi-circle [i.e. the justices of the Sanhedrin] which was silenced in her cities,
[ו] and for the gathering that was destroyed, and the nullification of her Sanhedrin-courts.
[ז] For the daily sacrifices and the redemption of her firstborns,
[ח] and for the desecration of the Temple vessels and the altar of her incense.
[ט] For the children of her kings, the sons of David her important ones,
[י] and for their beauty that was darkened at the time of the removal of her crowns.
[כ] For the glory that was exiled at the destruction of her holiest places,
[ל] and for the oppression that was oppressed and which made sackcloth her girding.
[מ] For the striking and many blows by which her ascetics were struck,
[נ] and for the smashing onto rocks of her babies, her children.
[{ש{ס] For the joy of her haters in their laughter over her breaking,
[ע] And for the affliction of her freemen and her pure princes.
[פ] For the sins that she committed, setting stumbling-stones upon her ways,
[צ] And for the hosts of her congregations, her singed and blackened ones.
[ק] For the voices of her scorners at the time her dead bodies grew many,
[ר] And for the shouting of those that cursed her within the sanctuary of her courtyards.
[ש] For Your name which was desecrated in the mouths of those who arose against her in her straits,
[ת] and for the supplication which they cry out to You, harken and hear her speech.

Translation by Joel Goldstein.
Edits by R. A. Alpert as per Rodelheim Kinot translation (German).


Unknown author. One of the most well-known of the kinot (liturgical poems for Tisha b'av), Eli Tsiyon is an alphabetical acrostic describing the destruction of Jerusalem. It is recited towards the conclusion of kinot, due to the hopeful note in the comparison of Zion to a woman about to give birth, thought by many to be a messianic reference.



Hasheevaynu HaShem aylecha
Chadesh yamaynu kikeddem
הֲשִׁיבֵנוּ יְהוָה אֵלֶיךָ
חַדֵּשׁ יָמֵינוּ כְּקֶדֶם


Return us, God, to you
and we will return;
renew our days [so that they are] as [they were] earlier [in times past]

User-contributed translation


words: Eicha/Lamentations 5:21
tune: Meir Ben Uri (licensed by ACUM)

may be sung as a 3-part round

Hineh Anochi

הִנֵּה אָנֹכִי

Hiney anochi sholeiach lachem, et Eliyahu hanavi, lifne bo yom Adonai hagadol v'hanora. V'heshiv lev avot al banim, v'lev banim al avotam.
הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם, אֵת אֵלִיָּהו הַנָּבִיא--לִפְנֵי, בּוֹא יוֹם יהוה, הַגָּדוֹל, וְהַנּוֹרָא.וְהֵשִׁיב לֵב-אָבוֹת עַל-בָּנִים, וְלֵב בָּנִים עַל-אֲבוֹתָם.


Behold, I will send you Elijah the prophet before the coming of the great and awesome day of the LORD. And He shall turn the heart of the parents to the children, and the heart of the children to their parents.

1917 JPS Translation (Public Domain)


Taken from the concluding verses of the book of Malachi (3:23-24). Tune below was written by Abie Rotenberg and Dveykus Band. Licensed for streaming and downloading on the Zemirot Database.

Ki Nicham

כִּי נִחַם

Ki nicham Hashem Tzion,
nicham kol churvoteha.

Va'yasem midbarah k'eden v'arvusah k'gan Hashem.

Sason v'simcha yimatzai vah, todah v'kol zimra.
כִּי נִחַם ה׳ צִיּוֹן נִחַם כָּל חָרְבֹתֶיהָ וַיָּשֶׂם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן ה׳ שָׂשׂוֹן וְשִׂמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה.


For the LORD hath comforted Zion; He hath comforted all her waste places, and hath made her wilderness like Eden, and her desert like the garden of the LORD; joy and gladness shall be found therein, thanksgiving, and the voice of melody.

Isaiah 51:3
Translation from Jewish Publication Society 1917 bible (in the public domain)

Kol B'rama Nishma

קול ברמה נשמע

Kol beramah nishma nehi bechi tamrurim rachel mevakah al baneha me-anah le-hinachem al baneha ki einenu. Ko amar Hashem min’i kolech mibechi ve’enecha midimah ki yesh sachar li’fi’ulatecha ne’um Hashem ve’shavu me’eretz oyev. Ve’yesh tikva le’acharitech ne’um Hashem ve’shavu banim li’gvulam.
קוֹל בְּרָמָה נִשְׁמָע נְהִי בְּכִי תַמְרוּרִים רָחֵל מְבַכָּה עַל בָּנֶיהָ מֵאֲנָה לְהִנָּחֵם עַל בָּנֶיהָ כִּי אֵינֶנּוּ.
כֹּה אָמַר ה’ מִנְעִי קוֹלֵךְ מִבֶּכִי וְעֵינַיִךְ מִדִּמְעָה כִּי יֵשׁ שָׂכָר לִפְעֻלָּתֵךְ נְאֻם ה’ וְשָׁבוּ מֵאֶרֶץ אוֹיֵב.
וְיֵשׁ תִּקְוָה לְאַחֲרִיתֵךְ נְאֻם ה’ וְשָׁבוּ בָנִים לִגְבוּלָם. (ירמיה לא)


A voice is heard in the Heavens, lamentation, and bitter weeping, Rachel weeping for her children; she refuseth to be comforted for her children, because they are not.
Thus saith the Lord: Refrain thy voice from weeping, and thine eyes from tears; for thy work shall be rewarded, saith the LORD; and they shall come back from the land of the enemy.
And there is hope for thy future, saith the Lord; and thy children shall return to their own border.

Translation source: Based on Jewish Publication Society Bible (1917) (public domain)


Jeremiah 31:14-16

Part of the haftorah on Second Day Rosh Hashanah

Kol Bayaar

קול ביער

Kol bayar onochi shomea, ov labonim koreya.
A geshrey un a gevald un a gefilder, a foter in vald zukht zayne kinder.

Bonay bonay hekhon holakhtem, asher olay kokh shekakhtem.
Kinder kinder voo zayt ir gevezn, vos af mir hot ir shoyn fargesn.

Bonay bonay lekhu l'beysi, ki lo oykhel losheves yekhidi b'beysi.
Kinder kinder kumt tsu mir aheym, varum mir iz umetik tsu zitsen aleyn.

Ovinu ovinu eykh nelekh, ki hashoymer oymeid b'shaar hamelekh.
Foter foter vi kenen mir geyn tsu dir, az der shoymer shteyt dokh bay der tir.
קול ביער אנכי שומע אב לבנים קורא.
א געשריי און א געוואלד און א געפילדער א פאטער אין וואלד זוכט זיינע קינדער.

בני בני היכן הלכתם אשר עלי כך שכחתם.
קינדער קינדער וואו זייט איר געוועזן וואס אויף מיר האט איר שוין פארגעסן.

בני בני לכו לביתי כי לא אוכל לשבת יחידי בביתי.
קינדער קינדער קומט צו מיר אהיים ווארום מיר איז אומעטיק צו זיצען אליין.

אבינו אבינו איך נלך כי השומר עומד בשער המלך.פאטער פאטער ווי קענען מיר גיין צו דיר אז דער שומר שטייט דאך ביי דער טיר.


A cry and a scream and a feeling, a father in the forest is searching for his children.

Children, children, where have you been, that you have forsaken me?

Children, children, come back home to me, because I am tired of sitting alone.

Father, father, how can we go to you, when there's a guard standing at the door (king's gate).


This niggun was created by Reb Aryeh Leib (a follower of the Baal Shem Tov), who was also known as the Shpoler Zayde.

He would sing this niggun before Tikkun Chatzos, the midnight prayer bewailing the destruction of the Temple.

The song's lyrics reflect the meaning of that prayer. The niggun is about a father searching for his children, asking if they have forgotten about him and that they should return home. The children answer: "How can we return home when there's a guard at the door?"

This symbolizes our present situation with our Almighty Father and His children, the people of Israel. G-d is looking for the Jewish people who are in golus (exile), and implores them to return home. The Jewish people reply: "How can we return home, when there's a guard (our nefesh habehomis) blocking the way back home?"

Traditionally, each verse was sung in Hebrew, Yiddish and Russian (Russian lyrics are omitted here) before moving onto the next verse. Often, people now sing with an added English line to each verse:

A voice in the forest reaches my ears, a father calling his lost children near.
Children children where can you be, that you've forgotten all about me.
Children children return to your home, for I cannot bear to remain alone.
Father father how can we return once more, when your guard is standing outside your door.

Some, more recently, have added new verses (expressing the Father's reply to the Children). There are different versions, such as:
Children children repent for your sins, and against the enemy you will win.
Children children if for Moshiach you do yearn, mitzvos do and Torah learn.
Children children have no fear, the coming of Moshiach is very near.

Ma Navu

מה נאוו

Mah nauvoo al heharim, raglei mevaser tov, mashmia yeshuah omer letziyon malach elohayich.
מַה נָּאווּ עַל הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ.


How beautiful upon the mountains are the feet of the messenger of good tidings, that announceth peace, the harbinger of good tidings, that announceth salvation; that saith unto Zion: 'Thy God reigneth!'

Isaiah 52:7

Jewish Publication Society 1917 translation (open source)


The popular tune to this song by Eitan Katz is in the video below

The version in the video below is by Barry & Batya Segal

Ma Tovu

מַה טֹּבוּ

Mah tovu ohaleicha ya'akov mishkenoteicha yisrael.

Va'ani berov chasdecha avo beitecha, eshtachaveh el heichal kodesheca beyiratecha.
מַה טֹּבוּ אֹהָלֶיךָ, יַעֲקֹב; מִשְׁכְּנֹתֶיךָ יִשְׂרָאֵל.

וַאֲנִי בְּרב חַסְדְּךָ אָבא בֵיתֶךָ אֶשְׁתַּחֲוֶה אֶל הֵיכַל קָדְשְׁךָ בְּיִרְאָתֶךָ.


How goodly are thy tents, O Jacob, thy dwelling places, O Israel! As for me, in the abundance of thy lovingkindness will I come into thy house: I will worship toward thy holy temple in the fear of thee.

Translation from The Standard Prayer book by Simeon Singer (1915) (public domain)


Numbers 24.

Video version below Shalsheles Junior

MiMaamakim/From the Depths


MiMaamakim Keratichah Yah
Eyli, Shema koli
Shema tachanunai
Eyli, Shema koli
Shema tachanunai
מִמַּעֲמַקִּים קְרָאתִיךָ יָ-הּ
אֵ-לִי, שִׁמְעָה קוֹלִי
שִׁמְעָה תַּחֲנוּנַי
אֵ-לִי, שִׁמְעָה קוֹלִי
שִׁמְעָה תַּחֲנוּנַי


Out of the depths have I called Thee, O Lord
My lord, hearken unto my voice!
Listen to my supplications
My lord, hearken unto my voice!
Listen to my supplications
My Lord
My Lord

Translation based on the Jewish Publication Society Bible (1917) (public domain)


these words are based on Psalm 130



Nachamu nachamu ami, yomar eloheichem.

Dabru al-lev yerushalem, v'kir'u eleha, ki mal'ah tz'va'ah, ki nirtza avonah, ki lak'cha miyad hashem kiflayim b'chol chatoteha.

Kol Koreh bamidbar, panu derech hashem, yashru ba'aravah, mesilah leloheinu.

Nachamu nachamu ami, yomar eloheichem.
נַחֲמוּ נַחֲמוּ עַמִּי, יֹאמַר אֱלֹהֵיכֶם:

דַּבְּרוּ עַל־לֵב יְרוּשָׁלַם וְקִרְאוּ אֵלֶיהָ כִּי
מָלְאָה צְבָאָהּ כִּי נִרְצָה עֲוֹנָהּ כִּי לָקְחָה מִיַּד יְהֹוָה כִּפְלַיִם בְּכָל־חַטֹּאתֶיהָ:

קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהֹוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ:

נַחֲמוּ נַחֲמוּ עַמִּי, יֹאמַר אֱלֹהֵיכֶם.


Comfort ye, comfort ye My people, says your God.

Speak to the heart of Jerusalem, and proclaim to her, that her time of service is accomplished, that her guilt is paid off; that she has received from the Lord's hand double for all her sins.

Hark! one calls in the wilderness: "Clear a path for the Lord, make plain in the desert a highway for our God."

Comfort ye, comfort ye My people, says your God.

Translation based on Jewish Publication Society Bible (1917) (public domain), with modifications


Words based on Isaiah 40:1-3

Oseh Shalom

עוֹשֶׂה שָׁלוֹם

Oseh shalom bimromav
Hu ya'aseh shalom aleinu
V'al kol Yisrael
V'imru: amen.
עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵינוּ
וְעַל כָּל יִשְׂרָאֵל
וְאִמְרוּ: אָמֵן.


May the one who creates peace on high bring peace to us and to all Israel. And we say: Amen.

Se'u Shearim

שְׂאוּ שְׁעָרִים

Se'u shearim rasheichem ve hinasu pitchei olam veyavo melech hakavod.

Mi zeh melech hakavod adonai izuz ve'gibor adonai gibor milchama.

Se'u shearim rasheichem use'u pitchei olam veyavo melech hakavod.

Mi hu zeh melech hakavod adonai tzevaot hu melech hakavod selah.
שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם
וְהִנָּשְׂאוּ, פִּתְחֵי עוֹלָם
וְיָבוֹא מֶלֶךְ הַכָּבוֹד
מִי זֶה מֶלֶךְ הַכָּבוֹד
אֲדֹנַי עִזּוּז וְגִבּוֹר
אֲדֹנַי גִּבּוֹר מִלְחָמָה.

שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם
וּשְׂאוּ, פִּתְחֵי עוֹלָם
וְיָבֹא מֶלֶךְ הַכָּבוֹד
מִי הוּא זֶה מֶלֶךְ הַכָּבוֹד
אֲדֹנַי צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד


Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors; that the King of glory may come in.

'Who is the King of glory?' 'HaShem strong and mighty, HaShem mighty in battle.'

Lift up your heads, O ye gates, yea, lift them up, ye everlasting doors; that the King of glory may come in.

'Who then is the King of glory?' 'The HaShem of hosts; He is the King of glory.' Selah

(1917 JPS Bible translation)


Shifchi Kamayim Libeich

שִׁפְכִי כַּמַיִם לִיבֵּך

Shifchi kamayim libeich, nochach pnei hashem.
שִׁפְכִי כַּמַיִם לִיבֵּך נוֹכַח פְּנֵי ה'


Pour out thy heart like water before the face of the Lord.

Translation source: Jewish Publication Society Bible (1917) (public domain)


Lamentations 2:19

The recordings of the Carlebach tunes below are amateur recordings and may not be accurate representations of the tune as written by Rabbi Carlebach. The tune is used with permission from copyright owner Neshama Carlebach. Neshama Carlebach has granted permission to the Zemirot Database to offer interactive streams and downloads of cover versions of the tune.

The Lubavitcher Rebbe Is Moshiach

יחי מלך המשיח

Yechi Adoyneynu Moyreynu virabeynu melech hamoshiyach lioylom voed!

Yechi Adoneinu Moreinu Verabeinu Melech Hamoshiach leolom voed
יחי אדוננו מורנו ורבינו מלך המשיח לעולם ועד!


Long Live Our Master, Our Teacher, Our Rabbi, King Moshiach Forever and Ever! (The Lubavitcher Rebbe)


The Lubavitcher Rebbe (born in the year 5662) is Moshiach (messia) who will lead us out of golus (exile) and bring us to Yerushalayim (Jerusalem) with the arrival of the Geula. The Beis Hamikdosh Will be rebuilt, all Jews who passed away will be revived and many other things will happen.



V'Ashiva Shoftayich Kvarinshona V'yoatzayich kvatchila V'acharei Kein Yikareih Loch Ir Hatzedek Kirya Ne'emana. Tziyon Bimishpot tipadeh vishaveha bitzdaka.
וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה, וְיֹעֲצַיִךְ כְּבַתְּחִלָּה; אַחֲרֵי-כֵן, יִקָּרֵא לָךְ עִיר הַצֶּדֶק--קִרְיָה, נֶאֱמָנָה. צִיּוֹן, בְּמִשְׁפָּט תִּפָּדֶה; וְשָׁבֶיהָ, בִּצְדָקָה.


And I will restore thy judges as at the first, and thy counsellors as at the beginning; afterward thou shalt be called the city of righteousness, the faithful city.
Zion shall be redeemed with justice, and they that return of her with righteousness.
Translation from 1917 JPS Bible


Isaiah 1:26-27

ViY'hudah L'olam Teshev

וִיהוּדָה לְעוֹלָם תֵּשֵׁב

ViY'hudah L'olam Teshev, ViY'rushalayim l'dor vador.
וִיהוּדָה, לְעוֹלָם תֵּשֵׁב; וִירוּשָׁלִַם, לְדוֹר וָדוֹר.


But Judah shall be inhabited for ever, and Jerusalem from generation to generation.

Translation source: Jewish Publication Society Bible (1917) (public domain)


Joel 4:20. A somber song, often sung on Tisha B'av.

Printed from the Zemirot Database