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Weekly Torah Portion: Chukat-Balak
חקת-בלק
Numbers 19-25
וַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־מֹשֶׁ֥ה וְאֶֽל־אַהֲרֹ֖ן לֵאמֹֽר׃
זֹ֚את חֻקַּ֣ת הַתּוֹרָ֔ה אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה לֵאמֹ֑ר דַּבֵּ֣ר ׀ אֶל־בְּנֵ֣י יִשְׂרָאֵ֗ל וְיִקְח֣וּ אֵלֶ֩יךָ֩ פָרָ֨ה אֲדֻמָּ֜ה תְּמִימָ֗ה אֲשֶׁ֤ר אֵֽין־בָּהּ֙ מ֔וּם אֲשֶׁ֛ר לֹא־עָלָ֥ה עָלֶ֖יהָ עֹֽל׃
וּנְתַתֶּ֣ם אֹתָ֔הּ אֶל־אֶלְעָזָ֖ר הַכֹּהֵ֑ן וְהוֹצִ֤יא אֹתָהּ֙ אֶל־מִח֣וּץ לַֽמַּחֲנֶ֔ה וְשָׁחַ֥ט אֹתָ֖הּ לְפָנָֽיו׃
וְלָקַ֞ח אֶלְעָזָ֧ר הַכֹּהֵ֛ן מִדָּמָ֖הּ בְּאֶצְבָּע֑וֹ וְהִזָּ֞ה אֶל־נֹ֨כַח פְּנֵ֧י אֹֽהֶל־מוֹעֵ֛ד מִדָּמָ֖הּ שֶׁ֥בַע פְּעָמִֽים׃
וְשָׂרַ֥ף אֶת־הַפָּרָ֖ה לְעֵינָ֑יו אֶת־עֹרָ֤הּ וְאֶת־בְּשָׂרָהּ֙ וְאֶת־דָּמָ֔הּ עַל־פִּרְשָׁ֖הּ יִשְׂרֹֽף׃
וְלָקַ֣ח הַכֹּהֵ֗ן עֵ֥ץ אֶ֛רֶז וְאֵז֖וֹב וּשְׁנִ֣י תוֹלָ֑עַת וְהִשְׁלִ֕יךְ אֶל־תּ֖וֹךְ שְׂרֵפַ֥ת הַפָּרָֽה׃
וְכִבֶּ֨ס בְּגָדָ֜יו הַכֹּהֵ֗ן וְרָחַ֤ץ בְּשָׂרוֹ֙ בַּמַּ֔יִם וְאַחַ֖ר יָבֹ֣א אֶל־הַֽמַּחֲנֶ֑ה וְטָמֵ֥א הַכֹּהֵ֖ן עַד־הָעָֽרֶב׃
וְהַשֹּׂרֵ֣ף אֹתָ֔הּ יְכַבֵּ֤ס בְּגָדָיו֙ בַּמַּ֔יִם וְרָחַ֥ץ בְּשָׂר֖וֹ בַּמָּ֑יִם וְטָמֵ֖א עַד־הָעָֽרֶב׃
וְאָסַ֣ף ׀ אִ֣ישׁ טָה֗וֹר אֵ֚ת אֵ֣פֶר הַפָּרָ֔ה וְהִנִּ֛יחַ מִח֥וּץ לַֽמַּחֲנֶ֖ה בְּמָק֣וֹם טָה֑וֹר וְ֠הָיְתָ֠ה לַעֲדַ֨ת בְּנֵֽי־יִשְׂרָאֵ֧ל לְמִשְׁמֶ֛רֶת לְמֵ֥י נִדָּ֖ה חַטָּ֥את הִֽוא׃
וְ֠כִבֶּ֠ס הָאֹסֵ֨ף אֶת־אֵ֤פֶר הַפָּרָה֙ אֶת־בְּגָדָ֔יו וְטָמֵ֖א עַד־הָעָ֑רֶב וְֽהָיְתָ֞ה לִבְנֵ֣י יִשְׂרָאֵ֗ל וְלַגֵּ֛ר הַגָּ֥ר בְּתוֹכָ֖ם לְחֻקַּ֥ת עוֹלָֽם׃
הַנֹּגֵ֥עַ בְּמֵ֖ת לְכׇל־נֶ֣פֶשׁ אָדָ֑ם וְטָמֵ֖א שִׁבְעַ֥ת יָמִֽים׃
ה֣וּא יִתְחַטָּא־ב֞וֹ בַּיּ֧וֹם הַשְּׁלִישִׁ֛י וּבַיּ֥וֹם הַשְּׁבִיעִ֖י יִטְהָ֑ר וְאִם־לֹ֨א יִתְחַטָּ֜א בַּיּ֧וֹם הַשְּׁלִישִׁ֛י וּבַיּ֥וֹם הַשְּׁבִיעִ֖י לֹ֥א יִטְהָֽר׃
כׇּֽל־הַנֹּגֵ֡עַ בְּמֵ֣ת בְּנֶ֩פֶשׁ֩ הָאָדָ֨ם אֲשֶׁר־יָמ֜וּת וְלֹ֣א יִתְחַטָּ֗א אֶת־מִשְׁכַּ֤ן יְהֹוָה֙ טִמֵּ֔א וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִיִּשְׂרָאֵ֑ל כִּי֩ מֵ֨י נִדָּ֜ה לֹא־זֹרַ֤ק עָלָיו֙ טָמֵ֣א יִהְיֶ֔ה ע֖וֹד טֻמְאָת֥וֹ בֽוֹ׃
זֹ֚את הַתּוֹרָ֔ה אָדָ֖ם כִּֽי־יָמ֣וּת בְּאֹ֑הֶל כׇּל־הַבָּ֤א אֶל־הָאֹ֙הֶל֙ וְכׇל־אֲשֶׁ֣ר בָּאֹ֔הֶל יִטְמָ֖א שִׁבְעַ֥ת יָמִֽים׃
וְכֹל֙ כְּלִ֣י פָת֔וּחַ אֲשֶׁ֛ר אֵין־צָמִ֥יד פָּתִ֖יל עָלָ֑יו טָמֵ֖א הֽוּא׃
וְכֹ֨ל אֲשֶׁר־יִגַּ֜ע עַל־פְּנֵ֣י הַשָּׂדֶ֗ה בַּֽחֲלַל־חֶ֙רֶב֙ א֣וֹ בְמֵ֔ת אֽוֹ־בְעֶ֥צֶם אָדָ֖ם א֣וֹ בְקָ֑בֶר יִטְמָ֖א שִׁבְעַ֥ת יָמִֽים׃
וְלָֽקְחוּ֙ לַטָּמֵ֔א מֵעֲפַ֖ר שְׂרֵפַ֣ת הַֽחַטָּ֑את וְנָתַ֥ן עָלָ֛יו מַ֥יִם חַיִּ֖ים אֶל־כֶּֽלִי׃
וְלָקַ֨ח אֵז֜וֹב וְטָבַ֣ל בַּמַּ֘יִם֮ אִ֣ישׁ טָהוֹר֒ וְהִזָּ֤ה עַל־הָאֹ֙הֶל֙ וְעַל־כׇּל־הַכֵּלִ֔ים וְעַל־הַנְּפָשׁ֖וֹת אֲשֶׁ֣ר הָֽיוּ־שָׁ֑ם וְעַל־הַנֹּגֵ֗עַ בַּעֶ֙צֶם֙ א֣וֹ בֶֽחָלָ֔ל א֥וֹ בַמֵּ֖ת א֥וֹ בַקָּֽבֶר׃
וְהִזָּ֤ה הַטָּהֹר֙ עַל־הַטָּמֵ֔א בַּיּ֥וֹם הַשְּׁלִישִׁ֖י וּבַיּ֣וֹם הַשְּׁבִיעִ֑י וְחִטְּאוֹ֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י וְכִבֶּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָהֵ֥ר בָּעָֽרֶב׃
וְאִ֤ישׁ אֲשֶׁר־יִטְמָא֙ וְלֹ֣א יִתְחַטָּ֔א וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִתּ֣וֹךְ הַקָּהָ֑ל כִּי֩ אֶת־מִקְדַּ֨שׁ יְהֹוָ֜ה טִמֵּ֗א מֵ֥י נִדָּ֛ה לֹא־זֹרַ֥ק עָלָ֖יו טָמֵ֥א הֽוּא׃
וְהָיְתָ֥ה לָהֶ֖ם לְחֻקַּ֣ת עוֹלָ֑ם וּמַזֵּ֤ה מֵֽי־הַנִּדָּה֙ יְכַבֵּ֣ס בְּגָדָ֔יו וְהַנֹּגֵ֙עַ֙ בְּמֵ֣י הַנִּדָּ֔ה יִטְמָ֖א עַד־הָעָֽרֶב׃
וְכֹ֛ל אֲשֶׁר־יִגַּע־בּ֥וֹ הַטָּמֵ֖א יִטְמָ֑א וְהַנֶּ֥פֶשׁ הַנֹּגַ֖עַת תִּטְמָ֥א עַד־הָעָֽרֶב׃ {פ}
וַיָּבֹ֣אוּ בְנֵֽי־יִ֠שְׂרָאֵ֠ל כׇּל־הָ֨עֵדָ֤ה מִדְבַּר־צִן֙ בַּחֹ֣דֶשׁ הָֽרִאשׁ֔וֹן וַיֵּ֥שֶׁב הָעָ֖ם בְּקָדֵ֑שׁ וַתָּ֤מׇת שָׁם֙ מִרְיָ֔ם וַתִּקָּבֵ֖ר שָֽׁם׃
וְלֹא־הָ֥יָה מַ֖יִם לָעֵדָ֑ה וַיִּקָּ֣הֲל֔וּ עַל־מֹשֶׁ֖ה וְעַֽל־אַהֲרֹֽן׃
וַיָּ֥רֶב הָעָ֖ם עִם־מֹשֶׁ֑ה וַיֹּאמְר֣וּ לֵאמֹ֔ר וְל֥וּ גָוַ֛עְנוּ בִּגְוַ֥ע אַחֵ֖ינוּ לִפְנֵ֥י יְהֹוָֽה׃
וְלָמָ֤ה הֲבֵאתֶם֙ אֶת־קְהַ֣ל יְהֹוָ֔ה אֶל־הַמִּדְבָּ֖ר הַזֶּ֑ה לָמ֣וּת שָׁ֔ם אֲנַ֖חְנוּ וּבְעִירֵֽנוּ׃
וְלָמָ֤ה הֶֽעֱלִיתֻ֙נוּ֙ מִמִּצְרַ֔יִם לְהָבִ֣יא אֹתָ֔נוּ אֶל־הַמָּק֥וֹם הָרָ֖ע הַזֶּ֑ה לֹ֣א ׀ מְק֣וֹם זֶ֗רַע וּתְאֵנָ֤ה וְגֶ֙פֶן֙ וְרִמּ֔וֹן וּמַ֥יִם אַ֖יִן לִשְׁתּֽוֹת׃
וַיָּבֹא֩ מֹשֶׁ֨ה וְאַהֲרֹ֜ן מִפְּנֵ֣י הַקָּהָ֗ל אֶל־פֶּ֙תַח֙ אֹ֣הֶל מוֹעֵ֔ד וַֽיִּפְּל֖וּ עַל־פְּנֵיהֶ֑ם וַיֵּרָ֥א כְבוֹד־יְהֹוָ֖ה אֲלֵיהֶֽם׃ {פ}
וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
קַ֣ח אֶת־הַמַּטֶּ֗ה וְהַקְהֵ֤ל אֶת־הָעֵדָה֙ אַתָּה֙ וְאַהֲרֹ֣ן אָחִ֔יךָ וְדִבַּרְתֶּ֧ם אֶל־הַסֶּ֛לַע לְעֵינֵיהֶ֖ם וְנָתַ֣ן מֵימָ֑יו וְהוֹצֵאתָ֨ לָהֶ֥ם מַ֙יִם֙ מִן־הַסֶּ֔לַע וְהִשְׁקִיתָ֥ אֶת־הָעֵדָ֖ה וְאֶת־בְּעִירָֽם׃
וַיִּקַּ֥ח מֹשֶׁ֛ה אֶת־הַמַּטֶּ֖ה מִלִּפְנֵ֣י יְהֹוָ֑ה כַּאֲשֶׁ֖ר צִוָּֽהוּ׃
וַיַּקְהִ֜לוּ מֹשֶׁ֧ה וְאַהֲרֹ֛ן אֶת־הַקָּהָ֖ל אֶל־פְּנֵ֣י הַסָּ֑לַע וַיֹּ֣אמֶר לָהֶ֗ם שִׁמְעוּ־נָא֙ הַמֹּרִ֔ים הֲמִן־הַסֶּ֣לַע הַזֶּ֔ה נוֹצִ֥יא לָכֶ֖ם מָֽיִם׃
וַיָּ֨רֶם מֹשֶׁ֜ה אֶת־יָד֗וֹ וַיַּ֧ךְ אֶת־הַסֶּ֛לַע בְּמַטֵּ֖הוּ פַּעֲמָ֑יִם וַיֵּצְאוּ֙ מַ֣יִם רַבִּ֔ים וַתֵּ֥שְׁתְּ הָעֵדָ֖ה וּבְעִירָֽם׃ {ס}        
וַיֹּ֣אמֶר יְהֹוָה֮ אֶל־מֹשֶׁ֣ה וְאֶֽל־אַהֲרֹן֒ יַ֚עַן לֹא־הֶאֱמַנְתֶּ֣ם בִּ֔י לְהַ֨קְדִּישֵׁ֔נִי לְעֵינֵ֖י בְּנֵ֣י יִשְׂרָאֵ֑ל לָכֵ֗ן לֹ֤א תָבִ֙יאוּ֙ אֶת־הַקָּהָ֣ל הַזֶּ֔ה אֶל־הָאָ֖רֶץ אֲשֶׁר־נָתַ֥תִּי לָהֶֽם׃
הֵ֚מָּה מֵ֣י מְרִיבָ֔ה אֲשֶׁר־רָב֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־יְהֹוָ֑ה וַיִּקָּדֵ֖שׁ בָּֽם׃ {ס}        
וַיִּשְׁלַ֨ח מֹשֶׁ֧ה מַלְאָכִ֛ים מִקָּדֵ֖שׁ אֶל־מֶ֣לֶךְ אֱד֑וֹם כֹּ֤ה אָמַר֙ אָחִ֣יךָ יִשְׂרָאֵ֔ל אַתָּ֣ה יָדַ֔עְתָּ אֵ֥ת כׇּל־הַתְּלָאָ֖ה אֲשֶׁ֥ר מְצָאָֽתְנוּ׃
וַיֵּרְד֤וּ אֲבֹתֵ֙ינוּ֙ מִצְרַ֔יְמָה וַנֵּ֥שֶׁב בְּמִצְרַ֖יִם יָמִ֣ים רַבִּ֑ים וַיָּרֵ֥עוּ לָ֛נוּ מִצְרַ֖יִם וְלַאֲבֹתֵֽינוּ׃
וַנִּצְעַ֤ק אֶל־יְהֹוָה֙ וַיִּשְׁמַ֣ע קֹלֵ֔נוּ וַיִּשְׁלַ֣ח מַלְאָ֔ךְ וַיֹּצִאֵ֖נוּ מִמִּצְרָ֑יִם וְהִנֵּה֙ אֲנַ֣חְנוּ בְקָדֵ֔שׁ עִ֖יר קְצֵ֥ה גְבוּלֶֽךָ׃
נַעְבְּרָה־נָּ֣א בְאַרְצֶ֗ךָ לֹ֤א נַעֲבֹר֙ בְּשָׂדֶ֣ה וּבְכֶ֔רֶם וְלֹ֥א נִשְׁתֶּ֖ה מֵ֣י בְאֵ֑ר דֶּ֧רֶךְ הַמֶּ֣לֶךְ נֵלֵ֗ךְ לֹ֤א נִטֶּה֙ יָמִ֣ין וּשְׂמֹ֔אול עַ֥ד אֲשֶֽׁר־נַעֲבֹ֖ר גְּבֻלֶֽךָ׃
וַיֹּ֤אמֶר אֵלָיו֙ אֱד֔וֹם לֹ֥א תַעֲבֹ֖ר בִּ֑י פֶּן־בַּחֶ֖רֶב אֵצֵ֥א לִקְרָאתֶֽךָ׃
וַיֹּאמְר֨וּ אֵלָ֥יו בְּנֵֽי־יִשְׂרָאֵל֮ בַּֽמְסִלָּ֣ה נַעֲלֶה֒ וְאִם־מֵימֶ֤יךָ נִשְׁתֶּה֙ אֲנִ֣י וּמִקְנַ֔י וְנָתַתִּ֖י מִכְרָ֑ם רַ֥ק אֵין־דָּבָ֖ר בְּרַגְלַ֥י אֶֽעֱבֹֽרָה׃
וַיֹּ֖אמֶר לֹ֣א תַעֲבֹ֑ר וַיֵּצֵ֤א אֱדוֹם֙ לִקְרָאת֔וֹ בְּעַ֥ם כָּבֵ֖ד וּבְיָ֥ד חֲזָקָֽה׃
וַיְמָאֵ֣ן ׀ אֱד֗וֹם נְתֹן֙ אֶת־יִשְׂרָאֵ֔ל עֲבֹ֖ר בִּגְבֻל֑וֹ וַיֵּ֥ט יִשְׂרָאֵ֖ל מֵעָלָֽיו׃ {פ}
וַיִּסְע֖וּ מִקָּדֵ֑שׁ וַיָּבֹ֧אוּ בְנֵֽי־יִשְׂרָאֵ֛ל כׇּל־הָעֵדָ֖ה הֹ֥ר הָהָֽר׃
וַיֹּ֧אמֶר יְהֹוָ֛ה אֶל־מֹשֶׁ֥ה וְאֶֽל־אַהֲרֹ֖ן בְּהֹ֣ר הָהָ֑ר עַל־גְּב֥וּל אֶֽרֶץ־אֱד֖וֹם לֵאמֹֽר׃
יֵאָסֵ֤ף אַהֲרֹן֙ אֶל־עַמָּ֔יו כִּ֣י לֹ֤א יָבֹא֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לִבְנֵ֣י יִשְׂרָאֵ֑ל עַ֛ל אֲשֶׁר־מְרִיתֶ֥ם אֶת־פִּ֖י לְמֵ֥י מְרִיבָֽה׃
קַ֚ח אֶֽת־אַהֲרֹ֔ן וְאֶת־אֶלְעָזָ֖ר בְּנ֑וֹ וְהַ֥עַל אֹתָ֖ם הֹ֥ר הָהָֽר׃
וְהַפְשֵׁ֤ט אֶֽת־אַהֲרֹן֙ אֶת־בְּגָדָ֔יו וְהִלְבַּשְׁתָּ֖ם אֶת־אֶלְעָזָ֣ר בְּנ֑וֹ וְאַהֲרֹ֥ן יֵאָסֵ֖ף וּמֵ֥ת שָֽׁם׃
וַיַּ֣עַשׂ מֹשֶׁ֔ה כַּאֲשֶׁ֖ר צִוָּ֣ה יְהֹוָ֑ה וַֽיַּעֲלוּ֙ אֶל־הֹ֣ר הָהָ֔ר לְעֵינֵ֖י כׇּל־הָעֵדָֽה׃
וַיַּפְשֵׁט֩ מֹשֶׁ֨ה אֶֽת־אַהֲרֹ֜ן אֶת־בְּגָדָ֗יו וַיַּלְבֵּ֤שׁ אֹתָם֙ אֶת־אֶלְעָזָ֣ר בְּנ֔וֹ וַיָּ֧מׇת אַהֲרֹ֛ן שָׁ֖ם בְּרֹ֣אשׁ הָהָ֑ר וַיֵּ֧רֶד מֹשֶׁ֛ה וְאֶלְעָזָ֖ר מִן־הָהָֽר׃
וַיִּרְאוּ֙ כׇּל־הָ֣עֵדָ֔ה כִּ֥י גָוַ֖ע אַהֲרֹ֑ן וַיִּבְכּ֤וּ אֶֽת־אַהֲרֹן֙ שְׁלֹשִׁ֣ים י֔וֹם כֹּ֖ל בֵּ֥ית יִשְׂרָאֵֽל׃ {ס}        
וַיִּשְׁמַ֞ע הַכְּנַעֲנִ֤י מֶֽלֶךְ־עֲרָד֙ יֹשֵׁ֣ב הַנֶּ֔גֶב כִּ֚י בָּ֣א יִשְׂרָאֵ֔ל דֶּ֖רֶךְ הָאֲתָרִ֑ים וַיִּלָּ֙חֶם֙ בְּיִשְׂרָאֵ֔ל וַיִּ֥שְׁבְּ ׀ מִמֶּ֖נּוּ שֶֽׁבִי׃
וַיִּדַּ֨ר יִשְׂרָאֵ֥ל נֶ֛דֶר לַֽיהֹוָ֖ה וַיֹּאמַ֑ר אִם־נָתֹ֨ן תִּתֵּ֜ן אֶת־הָעָ֤ם הַזֶּה֙ בְּיָדִ֔י וְהַֽחֲרַמְתִּ֖י אֶת־עָרֵיהֶֽם׃
וַיִּשְׁמַ֨ע יְהֹוָ֜ה בְּק֣וֹל יִשְׂרָאֵ֗ל וַיִּתֵּן֙ אֶת־הַֽכְּנַעֲנִ֔י וַיַּחֲרֵ֥ם אֶתְהֶ֖ם וְאֶת־עָרֵיהֶ֑ם וַיִּקְרָ֥א שֵׁם־הַמָּק֖וֹם חׇרְמָֽה׃ {פ}
וַיִּסְע֞וּ מֵהֹ֤ר הָהָר֙ דֶּ֣רֶךְ יַם־ס֔וּף לִסְבֹ֖ב אֶת־אֶ֣רֶץ אֱד֑וֹם וַתִּקְצַ֥ר נֶֽפֶשׁ־הָעָ֖ם בַּדָּֽרֶךְ׃
וַיְדַבֵּ֣ר הָעָ֗ם בֵּֽאלֹהִים֮ וּבְמֹשֶׁה֒ לָמָ֤ה הֶֽעֱלִיתֻ֙נוּ֙ מִמִּצְרַ֔יִם לָמ֖וּת בַּמִּדְבָּ֑ר כִּ֣י אֵ֥ין לֶ֙חֶם֙ וְאֵ֣ין מַ֔יִם וְנַפְשֵׁ֣נוּ קָ֔צָה בַּלֶּ֖חֶם הַקְּלֹקֵֽל׃
וַיְשַׁלַּ֨ח יְהֹוָ֜ה בָּעָ֗ם אֵ֚ת הַנְּחָשִׁ֣ים הַשְּׂרָפִ֔ים וַֽיְנַשְּׁכ֖וּ אֶת־הָעָ֑ם וַיָּ֥מׇת עַם־רָ֖ב מִיִּשְׂרָאֵֽל׃
וַיָּבֹא֩ הָעָ֨ם אֶל־מֹשֶׁ֜ה וַיֹּאמְר֣וּ חָטָ֗אנוּ כִּֽי־דִבַּ֤רְנוּ בַֽיהֹוָה֙ וָבָ֔ךְ הִתְפַּלֵּל֙ אֶל־יְהֹוָ֔ה וְיָסֵ֥ר מֵעָלֵ֖ינוּ אֶת־הַנָּחָ֑שׁ וַיִּתְפַּלֵּ֥ל מֹשֶׁ֖ה בְּעַ֥ד הָעָֽם׃
וַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־מֹשֶׁ֗ה עֲשֵׂ֤ה לְךָ֙ שָׂרָ֔ף וְשִׂ֥ים אֹת֖וֹ עַל־נֵ֑ס וְהָיָה֙ כׇּל־הַנָּשׁ֔וּךְ וְרָאָ֥ה אֹת֖וֹ וָחָֽי׃
וַיַּ֤עַשׂ מֹשֶׁה֙ נְחַ֣שׁ נְחֹ֔שֶׁת וַיְשִׂמֵ֖הוּ עַל־הַנֵּ֑ס וְהָיָ֗ה אִם־נָשַׁ֤ךְ הַנָּחָשׁ֙ אֶת־אִ֔ישׁ וְהִבִּ֛יט אֶל־נְחַ֥שׁ הַנְּחֹ֖שֶׁת וָחָֽי׃
וַיִּסְע֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל וַֽיַּחֲנ֖וּ בְּאֹבֹֽת׃
וַיִּסְע֖וּ מֵאֹבֹ֑ת וַֽיַּחֲנ֞וּ בְּעִיֵּ֣י הָֽעֲבָרִ֗ים בַּמִּדְבָּר֙ אֲשֶׁר֙ עַל־פְּנֵ֣י מוֹאָ֔ב מִמִּזְרַ֖ח הַשָּֽׁמֶשׁ׃
מִשָּׁ֖ם נָסָ֑עוּ וַֽיַּחֲנ֖וּ בְּנַ֥חַל זָֽרֶד׃
מִשָּׁם֮ נָסָ֒עוּ֒ וַֽיַּחֲנ֗וּ מֵעֵ֤בֶר אַרְנוֹן֙ אֲשֶׁ֣ר בַּמִּדְבָּ֔ר הַיֹּצֵ֖א מִגְּבֻ֣ל הָֽאֱמֹרִ֑י כִּ֤י אַרְנוֹן֙ גְּב֣וּל מוֹאָ֔ב בֵּ֥ין מוֹאָ֖ב וּבֵ֥ין הָאֱמֹרִֽי׃
עַל־כֵּן֙ יֵֽאָמַ֔ר בְּסֵ֖פֶר מִלְחֲמֹ֣ת יְהֹוָ֑ה אֶת־וָהֵ֣ב בְּסוּפָ֔ה וְאֶת־הַנְּחָלִ֖ים אַרְנֽוֹן׃
וְאֶ֙שֶׁד֙ הַנְּחָלִ֔ים אֲשֶׁ֥ר נָטָ֖ה לְשֶׁ֣בֶת עָ֑ר וְנִשְׁעַ֖ן לִגְב֥וּל מוֹאָֽב׃
וּמִשָּׁ֖ם בְּאֵ֑רָה הִ֣וא הַבְּאֵ֗ר אֲשֶׁ֨ר אָמַ֤ר יְהֹוָה֙ לְמֹשֶׁ֔ה אֱסֹף֙ אֶת־הָעָ֔ם וְאֶתְּנָ֥ה לָהֶ֖ם מָֽיִם׃ {ס}        
אָ֚ז יָשִׁ֣יר יִשְׂרָאֵ֔ל אֶת־הַשִּׁירָ֖ה הַזֹּ֑את עֲלִ֥י בְאֵ֖ר עֱנוּ־לָֽהּ׃
בְּאֵ֞ר חֲפָר֣וּהָ שָׂרִ֗ים כָּר֙וּהָ֙ נְדִיבֵ֣י הָעָ֔ם בִּמְחֹקֵ֖ק בְּמִשְׁעֲנֹתָ֑ם וּמִמִּדְבָּ֖ר מַתָּנָֽה׃
וּמִמַּתָּנָ֖ה נַחֲלִיאֵ֑ל וּמִנַּחֲלִיאֵ֖ל בָּמֽוֹת׃
וּמִבָּמ֗וֹת הַגַּיְא֙ אֲשֶׁר֙ בִּשְׂדֵ֣ה מוֹאָ֔ב רֹ֖אשׁ הַפִּסְגָּ֑ה וְנִשְׁקָ֖פָה עַל־פְּנֵ֥י הַיְשִׁימֹֽן׃ {פ}
וַיִּשְׁלַ֤ח יִשְׂרָאֵל֙ מַלְאָכִ֔ים אֶל־סִיחֹ֥ן מֶֽלֶךְ־הָאֱמֹרִ֖י לֵאמֹֽר׃
אֶעְבְּרָ֣ה בְאַרְצֶ֗ךָ לֹ֤א נִטֶּה֙ בְּשָׂדֶ֣ה וּבְכֶ֔רֶם לֹ֥א נִשְׁתֶּ֖ה מֵ֣י בְאֵ֑ר בְּדֶ֤רֶךְ הַמֶּ֙לֶךְ֙ נֵלֵ֔ךְ עַ֥ד אֲשֶֽׁר־נַעֲבֹ֖ר גְּבֻלֶֽךָ׃
וְלֹא־נָתַ֨ן סִיחֹ֣ן אֶת־יִשְׂרָאֵל֮ עֲבֹ֣ר בִּגְבֻלוֹ֒ וַיֶּאֱסֹ֨ף סִיחֹ֜ן אֶת־כׇּל־עַמּ֗וֹ וַיֵּצֵ֞א לִקְרַ֤את יִשְׂרָאֵל֙ הַמִּדְבָּ֔רָה וַיָּבֹ֖א יָ֑הְצָה וַיִּלָּ֖חֶם בְּיִשְׂרָאֵֽל׃
וַיַּכֵּ֥הוּ יִשְׂרָאֵ֖ל לְפִי־חָ֑רֶב וַיִּירַ֨שׁ אֶת־אַרְצ֜וֹ מֵֽאַרְנֹ֗ן עַד־יַבֹּק֙ עַד־בְּנֵ֣י עַמּ֔וֹן כִּ֣י עַ֔ז גְּב֖וּל בְּנֵ֥י עַמּֽוֹן׃
וַיִּקַּח֙ יִשְׂרָאֵ֔ל אֵ֥ת כׇּל־הֶעָרִ֖ים הָאֵ֑לֶּה וַיֵּ֤שֶׁב יִשְׂרָאֵל֙ בְּכׇל־עָרֵ֣י הָֽאֱמֹרִ֔י בְּחֶשְׁבּ֖וֹן וּבְכׇל־בְּנֹתֶֽיהָ׃
כִּ֣י חֶשְׁבּ֔וֹן עִ֗יר סִיחֹ֛ן מֶ֥לֶךְ הָאֱמֹרִ֖י הִ֑וא וְה֣וּא נִלְחַ֗ם בְּמֶ֤לֶךְ מוֹאָב֙ הָֽרִאשׁ֔וֹן וַיִּקַּ֧ח אֶת־כׇּל־אַרְצ֛וֹ מִיָּד֖וֹ עַד־אַרְנֹֽן׃
עַל־כֵּ֛ן יֹאמְר֥וּ הַמֹּשְׁלִ֖ים בֹּ֣אוּ חֶשְׁבּ֑וֹן תִּבָּנֶ֥ה וְתִכּוֹנֵ֖ן עִ֥יר סִיחֽוֹן׃
כִּי־אֵשׁ֙ יָֽצְאָ֣ה מֵֽחֶשְׁבּ֔וֹן לֶהָבָ֖ה מִקִּרְיַ֣ת סִיחֹ֑ן אָֽכְלָה֙ עָ֣ר מוֹאָ֔ב בַּעֲלֵ֖י בָּמ֥וֹת אַרְנֹֽן׃
אוֹי־לְךָ֣ מוֹאָ֔ב אָבַ֖דְתָּ עַם־כְּמ֑וֹשׁ נָתַ֨ן בָּנָ֤יו פְּלֵיטִם֙ וּבְנֹתָ֣יו בַּשְּׁבִ֔ית לְמֶ֥לֶךְ אֱמֹרִ֖י סִיחֽוֹן׃
וַנִּירָ֛ם אָבַ֥ד חֶשְׁבּ֖וֹן עַד־דִּיבֹ֑ן וַנַּשִּׁ֣ים עַד־נֹ֔פַח אֲשֶׁ֖רׄ עַד־מֵֽידְבָֽא׃
וַיֵּ֙שֶׁב֙ יִשְׂרָאֵ֔ל בְּאֶ֖רֶץ הָאֱמֹרִֽי׃
וַיִּשְׁלַ֤ח מֹשֶׁה֙ לְרַגֵּ֣ל אֶת־יַעְזֵ֔ר וַֽיִּלְכְּד֖וּ בְּנֹתֶ֑יהָ (ויירש) [וַיּ֖וֹרֶשׁ] אֶת־הָאֱמֹרִ֥י אֲשֶׁר־שָֽׁם׃
וַיִּפְנוּ֙ וַֽיַּעֲל֔וּ דֶּ֖רֶךְ הַבָּשָׁ֑ן וַיֵּצֵ֣א עוֹג֩ מֶֽלֶךְ־הַבָּשָׁ֨ן לִקְרָאתָ֜ם ה֧וּא וְכׇל־עַמּ֛וֹ לַמִּלְחָמָ֖ה אֶדְרֶֽעִי׃
וַיֹּ֨אמֶר יְהֹוָ֤ה אֶל־מֹשֶׁה֙ אַל־תִּירָ֣א אֹת֔וֹ כִּ֣י בְיָדְךָ֞ נָתַ֧תִּי אֹת֛וֹ וְאֶת־כׇּל־עַמּ֖וֹ וְאֶת־אַרְצ֑וֹ וְעָשִׂ֣יתָ לּ֔וֹ כַּאֲשֶׁ֣ר עָשִׂ֗יתָ לְסִיחֹן֙ מֶ֣לֶךְ הָֽאֱמֹרִ֔י אֲשֶׁ֥ר יוֹשֵׁ֖ב בְּחֶשְׁבּֽוֹן׃
וַיַּכּ֨וּ אֹת֤וֹ וְאֶת־בָּנָיו֙ וְאֶת־כׇּל־עַמּ֔וֹ עַד־בִּלְתִּ֥י הִשְׁאִֽיר־ל֖וֹ שָׂרִ֑יד וַיִּֽירְשׁ֖וּ אֶת־אַרְצֽוֹ׃
וַיִּסְע֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל וַֽיַּחֲנוּ֙ בְּעַֽרְב֣וֹת מוֹאָ֔ב מֵעֵ֖בֶר לְיַרְדֵּ֥ן יְרֵחֽוֹ׃ {ס}        
וַיַּ֥רְא בָּלָ֖ק בֶּן־צִפּ֑וֹר אֵ֛ת כׇּל־אֲשֶׁר־עָשָׂ֥ה יִשְׂרָאֵ֖ל לָֽאֱמֹרִֽי׃
וַיָּ֨גׇר מוֹאָ֜ב מִפְּנֵ֥י הָעָ֛ם מְאֹ֖ד כִּ֣י רַב־ה֑וּא וַיָּ֣קׇץ מוֹאָ֔ב מִפְּנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃
וַיֹּ֨אמֶר מוֹאָ֜ב אֶל־זִקְנֵ֣י מִדְיָ֗ן עַתָּ֞ה יְלַחֲכ֤וּ הַקָּהָל֙ אֶת־כׇּל־סְבִ֣יבֹתֵ֔ינוּ כִּלְחֹ֣ךְ הַשּׁ֔וֹר אֵ֖ת יֶ֣רֶק הַשָּׂדֶ֑ה וּבָלָ֧ק בֶּן־צִפּ֛וֹר מֶ֥לֶךְ לְמוֹאָ֖ב בָּעֵ֥ת הַהִֽוא׃
וַיִּשְׁלַ֨ח מַלְאָכִ֜ים אֶל־בִּלְעָ֣ם בֶּן־בְּעֹ֗ר*(בספרי ספרד ואשכנז בְּע֗וֹר) פְּ֠ת֠וֹרָה אֲשֶׁ֧ר עַל־הַנָּהָ֛ר אֶ֥רֶץ בְּנֵי־עַמּ֖וֹ לִקְרֹא־ל֑וֹ לֵאמֹ֗ר הִ֠נֵּ֠ה עַ֣ם יָצָ֤א מִמִּצְרַ֙יִם֙ הִנֵּ֤ה כִסָּה֙ אֶת־עֵ֣ין הָאָ֔רֶץ וְה֥וּא יֹשֵׁ֖ב מִמֻּלִֽי׃
וְעַתָּה֩ לְכָה־נָּ֨א אָֽרָה־לִּ֜י אֶת־הָעָ֣ם הַזֶּ֗ה כִּֽי־עָצ֥וּם הוּא֙ מִמֶּ֔נִּי אוּלַ֤י אוּכַל֙ נַכֶּה־בּ֔וֹ וַאֲגָרְשֶׁ֖נּוּ מִן־הָאָ֑רֶץ כִּ֣י יָדַ֗עְתִּי אֵ֤ת אֲשֶׁר־תְּבָרֵךְ֙ מְבֹרָ֔ךְ וַאֲשֶׁ֥ר תָּאֹ֖ר יוּאָֽר׃
וַיֵּ֨לְכ֜וּ זִקְנֵ֤י מוֹאָב֙ וְזִקְנֵ֣י מִדְיָ֔ן וּקְסָמִ֖ים בְּיָדָ֑ם וַיָּבֹ֙אוּ֙ אֶל־בִּלְעָ֔ם וַיְדַבְּר֥וּ אֵלָ֖יו דִּבְרֵ֥י בָלָֽק׃
וַיֹּ֣אמֶר אֲלֵיהֶ֗ם לִ֤ינוּ פֹה֙ הַלַּ֔יְלָה וַהֲשִׁבֹתִ֤י אֶתְכֶם֙ דָּבָ֔ר כַּאֲשֶׁ֛ר יְדַבֵּ֥ר יְהֹוָ֖ה אֵלָ֑י וַיֵּשְׁב֥וּ שָׂרֵֽי־מוֹאָ֖ב עִם־בִּלְעָֽם׃
וַיָּבֹ֥א אֱלֹהִ֖ים אֶל־בִּלְעָ֑ם וַיֹּ֕אמֶר מִ֛י הָאֲנָשִׁ֥ים הָאֵ֖לֶּה עִמָּֽךְ׃
וַיֹּ֥אמֶר בִּלְעָ֖ם אֶל־הָאֱלֹהִ֑ים בָּלָ֧ק בֶּן־צִפֹּ֛ר מֶ֥לֶךְ מוֹאָ֖ב שָׁלַ֥ח אֵלָֽי׃
הִנֵּ֤ה הָעָם֙ הַיֹּצֵ֣א מִמִּצְרַ֔יִם וַיְכַ֖ס אֶת־עֵ֣ין הָאָ֑רֶץ עַתָּ֗ה לְכָ֤ה קָֽבָה־לִּי֙ אֹת֔וֹ אוּלַ֥י אוּכַ֛ל לְהִלָּ֥חֶם בּ֖וֹ וְגֵרַשְׁתִּֽיו׃
וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־בִּלְעָ֔ם לֹ֥א תֵלֵ֖ךְ עִמָּהֶ֑ם לֹ֤א תָאֹר֙ אֶת־הָעָ֔ם כִּ֥י בָר֖וּךְ הֽוּא׃
וַיָּ֤קׇם בִּלְעָם֙ בַּבֹּ֔קֶר וַיֹּ֙אמֶר֙ אֶל־שָׂרֵ֣י בָלָ֔ק לְכ֖וּ אֶֽל־אַרְצְכֶ֑ם כִּ֚י מֵאֵ֣ן יְהֹוָ֔ה לְתִתִּ֖י לַהֲלֹ֥ךְ עִמָּכֶֽם׃
וַיָּק֙וּמוּ֙ שָׂרֵ֣י מוֹאָ֔ב וַיָּבֹ֖אוּ אֶל־בָּלָ֑ק וַיֹּ֣אמְר֔וּ מֵאֵ֥ן בִּלְעָ֖ם הֲלֹ֥ךְ עִמָּֽנוּ׃
וַיֹּ֥סֶף ע֖וֹד בָּלָ֑ק שְׁלֹ֣חַ שָׂרִ֔ים רַבִּ֥ים וְנִכְבָּדִ֖ים מֵאֵֽלֶּה׃
וַיָּבֹ֖אוּ אֶל־בִּלְעָ֑ם וַיֹּ֣אמְרוּ ל֗וֹ כֹּ֤ה אָמַר֙ בָּלָ֣ק בֶּן־צִפּ֔וֹר אַל־נָ֥א תִמָּנַ֖ע מֵהֲלֹ֥ךְ אֵלָֽי׃
כִּֽי־כַבֵּ֤ד אֲכַבֶּדְךָ֙ מְאֹ֔ד וְכֹ֛ל אֲשֶׁר־תֹּאמַ֥ר אֵלַ֖י אֶֽעֱשֶׂ֑ה וּלְכָה־נָּא֙ קָֽבָה־לִּ֔י אֵ֖ת הָעָ֥ם הַזֶּֽה׃
וַיַּ֣עַן בִּלְעָ֗ם וַיֹּ֙אמֶר֙ אֶל־עַבְדֵ֣י בָלָ֔ק אִם־יִתֶּן־לִ֥י בָלָ֛ק מְלֹ֥א בֵית֖וֹ כֶּ֣סֶף וְזָהָ֑ב לֹ֣א אוּכַ֗ל לַעֲבֹר֙ אֶת־פִּי֙ יְהֹוָ֣ה אֱלֹהָ֔י לַעֲשׂ֥וֹת קְטַנָּ֖ה א֥וֹ גְדוֹלָֽה׃
וְעַתָּ֗ה שְׁב֨וּ נָ֥א בָזֶ֛ה גַּם־אַתֶּ֖ם הַלָּ֑יְלָה וְאֵ֣דְעָ֔ה מַה־יֹּסֵ֥ף יְהֹוָ֖ה דַּבֵּ֥ר עִמִּֽי׃
וַיָּבֹ֨א אֱלֹהִ֥ים ׀ אֶל־בִּלְעָם֮ לַ֒יְלָה֒ וַיֹּ֣אמֶר ל֗וֹ אִם־לִקְרֹ֤א לְךָ֙ בָּ֣אוּ הָאֲנָשִׁ֔ים ק֖וּם לֵ֣ךְ אִתָּ֑ם וְאַ֗ךְ אֶת־הַדָּבָ֛ר אֲשֶׁר־אֲדַבֵּ֥ר אֵלֶ֖יךָ אֹת֥וֹ תַעֲשֶֽׂה׃
וַיָּ֤קׇם בִּלְעָם֙ בַּבֹּ֔קֶר וַֽיַּחֲבֹ֖שׁ אֶת־אֲתֹנ֑וֹ וַיֵּ֖לֶךְ עִם־שָׂרֵ֥י מוֹאָֽב׃
וַיִּֽחַר־אַ֣ף אֱלֹהִים֮ כִּֽי־הוֹלֵ֣ךְ הוּא֒ וַיִּתְיַצֵּ֞ב מַלְאַ֧ךְ יְהֹוָ֛ה בַּדֶּ֖רֶךְ לְשָׂטָ֣ן ל֑וֹ וְהוּא֙ רֹכֵ֣ב עַל־אֲתֹנ֔וֹ וּשְׁנֵ֥י נְעָרָ֖יו עִמּֽוֹ׃
וַתֵּ֣רֶא הָאָתוֹן֩ אֶת־מַלְאַ֨ךְ יְהֹוָ֜ה נִצָּ֣ב בַּדֶּ֗רֶךְ וְחַרְבּ֤וֹ שְׁלוּפָה֙ בְּיָד֔וֹ וַתֵּ֤ט הָֽאָתוֹן֙ מִן־הַדֶּ֔רֶךְ וַתֵּ֖לֶךְ בַּשָּׂדֶ֑ה וַיַּ֤ךְ בִּלְעָם֙ אֶת־הָ֣אָת֔וֹן לְהַטֹּתָ֖הּ הַדָּֽרֶךְ׃
וַֽיַּעֲמֹד֙ מַלְאַ֣ךְ יְהֹוָ֔ה בְּמִשְׁע֖וֹל הַכְּרָמִ֑ים גָּדֵ֥ר מִזֶּ֖ה וְגָדֵ֥ר מִזֶּֽה׃
וַתֵּ֨רֶא הָאָת֜וֹן אֶת־מַלְאַ֣ךְ יְהֹוָ֗ה וַתִּלָּחֵץ֙ אֶל־הַקִּ֔יר וַתִּלְחַ֛ץ אֶת־רֶ֥גֶל בִּלְעָ֖ם אֶל־הַקִּ֑יר וַיֹּ֖סֶף לְהַכֹּתָֽהּ׃
וַיּ֥וֹסֶף מַלְאַךְ־יְהֹוָ֖ה עֲב֑וֹר וַֽיַּעֲמֹד֙ בְּמָק֣וֹם צָ֔ר אֲשֶׁ֛ר אֵֽין־דֶּ֥רֶךְ לִנְט֖וֹת יָמִ֥ין וּשְׂמֹֽאול׃
וַתֵּ֤רֶא הָֽאָתוֹן֙ אֶת־מַלְאַ֣ךְ יְהֹוָ֔ה וַתִּרְבַּ֖ץ תַּ֣חַת בִּלְעָ֑ם וַיִּֽחַר־אַ֣ף בִּלְעָ֔ם וַיַּ֥ךְ אֶת־הָאָת֖וֹן בַּמַּקֵּֽל׃
וַיִּפְתַּ֥ח יְהֹוָ֖ה אֶת־פִּ֣י הָאָת֑וֹן וַתֹּ֤אמֶר לְבִלְעָם֙ מֶה־עָשִׂ֣יתִֽי לְךָ֔ כִּ֣י הִכִּיתַ֔נִי זֶ֖ה שָׁלֹ֥שׁ רְגָלִֽים׃
וַיֹּ֤אמֶר בִּלְעָם֙ לָֽאָת֔וֹן כִּ֥י הִתְעַלַּ֖לְתְּ בִּ֑י ל֤וּ יֶשׁ־חֶ֙רֶב֙ בְּיָדִ֔י כִּ֥י עַתָּ֖ה הֲרַגְתִּֽיךְ׃
וַתֹּ֨אמֶר הָאָת֜וֹן אֶל־בִּלְעָ֗ם הֲלוֹא֩ אָנֹכִ֨י אֲתֹֽנְךָ֜ אֲשֶׁר־רָכַ֣בְתָּ עָלַ֗י מֵעֽוֹדְךָ֙ עַד־הַיּ֣וֹם הַזֶּ֔ה הַֽהַסְכֵּ֣ן הִסְכַּ֔נְתִּי לַעֲשׂ֥וֹת לְךָ֖ כֹּ֑ה וַיֹּ֖אמֶר לֹֽא׃
וַיְגַ֣ל יְהֹוָה֮ אֶת־עֵינֵ֣י בִלְעָם֒ וַיַּ֞רְא אֶת־מַלְאַ֤ךְ יְהֹוָה֙ נִצָּ֣ב בַּדֶּ֔רֶךְ וְחַרְבּ֥וֹ שְׁלֻפָ֖ה בְּיָד֑וֹ וַיִּקֹּ֥ד וַיִּשְׁתַּ֖חוּ לְאַפָּֽיו׃
וַיֹּ֤אמֶר אֵלָיו֙ מַלְאַ֣ךְ יְהֹוָ֔ה עַל־מָ֗ה הִכִּ֙יתָ֙ אֶת־אֲתֹ֣נְךָ֔ זֶ֖ה שָׁל֣וֹשׁ רְגָלִ֑ים הִנֵּ֤ה אָנֹכִי֙ יָצָ֣אתִי לְשָׂטָ֔ן כִּֽי־יָרַ֥ט הַדֶּ֖רֶךְ לְנֶגְדִּֽי׃
וַתִּרְאַ֙נִי֙ הָֽאָת֔וֹן וַתֵּ֣ט לְפָנַ֔י זֶ֖ה שָׁלֹ֣שׁ רְגָלִ֑ים אוּלַי֙ נָטְתָ֣ה מִפָּנַ֔י כִּ֥י עַתָּ֛ה גַּם־אֹתְכָ֥ה הָרַ֖גְתִּי וְאוֹתָ֥הּ הֶחֱיֵֽיתִי׃
וַיֹּ֨אמֶר בִּלְעָ֜ם אֶל־מַלְאַ֤ךְ יְהֹוָה֙ חָטָ֔אתִי כִּ֚י לֹ֣א יָדַ֔עְתִּי כִּ֥י אַתָּ֛ה נִצָּ֥ב לִקְרָאתִ֖י בַּדָּ֑רֶךְ וְעַתָּ֛ה אִם־רַ֥ע בְּעֵינֶ֖יךָ אָשׁ֥וּבָה לִּֽי׃
וַיֹּ֩אמֶר֩ מַלְאַ֨ךְ יְהֹוָ֜ה אֶל־בִּלְעָ֗ם לֵ֚ךְ עִם־הָ֣אֲנָשִׁ֔ים וְאֶ֗פֶס אֶת־הַדָּבָ֛ר אֲשֶׁר־אֲדַבֵּ֥ר אֵלֶ֖יךָ אֹת֣וֹ תְדַבֵּ֑ר וַיֵּ֥לֶךְ בִּלְעָ֖ם עִם־שָׂרֵ֥י בָלָֽק׃
וַיִּשְׁמַ֥ע בָּלָ֖ק כִּ֣י בָ֣א בִלְעָ֑ם וַיֵּצֵ֨א לִקְרָאת֜וֹ אֶל־עִ֣יר מוֹאָ֗ב אֲשֶׁר֙ עַל־גְּב֣וּל אַרְנֹ֔ן אֲשֶׁ֖ר בִּקְצֵ֥ה הַגְּבֽוּל׃
וַיֹּ֨אמֶר בָּלָ֜ק אֶל־בִּלְעָ֗ם הֲלֹא֩ שָׁלֹ֨חַ שָׁלַ֤חְתִּי אֵלֶ֙יךָ֙ לִקְרֹא־לָ֔ךְ לָ֥מָּה לֹא־הָלַ֖כְתָּ אֵלָ֑י הַֽאֻמְנָ֔ם לֹ֥א אוּכַ֖ל כַּבְּדֶֽךָ׃
וַיֹּ֨אמֶר בִּלְעָ֜ם אֶל־בָּלָ֗ק הִֽנֵּה־בָ֙אתִי֙ אֵלֶ֔יךָ עַתָּ֕ה הֲיָכֹ֥ל אוּכַ֖ל דַּבֵּ֣ר מְא֑וּמָה הַדָּבָ֗ר אֲשֶׁ֨ר יָשִׂ֧ים אֱלֹהִ֛ים בְּפִ֖י אֹת֥וֹ אֲדַבֵּֽר׃
וַיֵּ֥לֶךְ בִּלְעָ֖ם עִם־בָּלָ֑ק וַיָּבֹ֖אוּ קִרְיַ֥ת חֻצֽוֹת׃
וַיִּזְבַּ֥ח בָּלָ֖ק בָּקָ֣ר וָצֹ֑אן וַיְשַׁלַּ֣ח לְבִלְעָ֔ם וְלַשָּׂרִ֖ים אֲשֶׁ֥ר אִתּֽוֹ׃
וַיְהִ֣י בַבֹּ֔קֶר וַיִּקַּ֤ח בָּלָק֙ אֶת־בִּלְעָ֔ם וַֽיַּעֲלֵ֖הוּ בָּמ֣וֹת בָּ֑עַל וַיַּ֥רְא מִשָּׁ֖ם קְצֵ֥ה הָעָֽם׃
וַיֹּ֤אמֶר בִּלְעָם֙ אֶל־בָּלָ֔ק בְּנֵה־לִ֥י בָזֶ֖ה שִׁבְעָ֣ה מִזְבְּחֹ֑ת וְהָכֵ֥ן לִי֙ בָּזֶ֔ה שִׁבְעָ֥ה פָרִ֖ים וְשִׁבְעָ֥ה אֵילִֽים׃
וַיַּ֣עַשׂ בָּלָ֔ק כַּאֲשֶׁ֖ר דִּבֶּ֣ר בִּלְעָ֑ם וַיַּ֨עַל בָּלָ֧ק וּבִלְעָ֛ם פָּ֥ר וָאַ֖יִל בַּמִּזְבֵּֽחַ׃
וַיֹּ֨אמֶר בִּלְעָ֜ם לְבָלָ֗ק הִתְיַצֵּב֮ עַל־עֹלָתֶ֒ךָ֒ וְאֵֽלְכָ֗ה אוּלַ֞י יִקָּרֵ֤ה יְהֹוָה֙ לִקְרָאתִ֔י וּדְבַ֥ר מַה־יַּרְאֵ֖נִי וְהִגַּ֣דְתִּי לָ֑ךְ וַיֵּ֖לֶךְ שֶֽׁפִי׃
וַיִּקָּ֥ר אֱלֹהִ֖ים אֶל־בִּלְעָ֑ם וַיֹּ֣אמֶר אֵלָ֗יו אֶת־שִׁבְעַ֤ת הַֽמִּזְבְּחֹת֙ עָרַ֔כְתִּי וָאַ֛עַל פָּ֥ר וָאַ֖יִל בַּמִּזְבֵּֽחַ׃
וַיָּ֧שֶׂם יְהֹוָ֛ה דָּבָ֖ר בְּפִ֣י בִלְעָ֑ם וַיֹּ֛אמֶר שׁ֥וּב אֶל־בָּלָ֖ק וְכֹ֥ה תְדַבֵּֽר׃
וַיָּ֣שׇׁב אֵלָ֔יו וְהִנֵּ֥ה נִצָּ֖ב עַל־עֹלָת֑וֹ ה֖וּא וְכׇל־שָׂרֵ֥י מוֹאָֽב׃
וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר מִן־אֲ֠רָ֠ם יַנְחֵ֨נִי בָלָ֤ק מֶֽלֶךְ־מוֹאָב֙ מֵֽהַרְרֵי־קֶ֔דֶם לְכָה֙ אָֽרָה־לִּ֣י יַעֲקֹ֔ב וּלְכָ֖ה זֹעֲמָ֥ה יִשְׂרָאֵֽל׃
מָ֣ה אֶקֹּ֔ב לֹ֥א קַבֹּ֖ה אֵ֑ל וּמָ֣ה אֶזְעֹ֔ם לֹ֥א זָעַ֖ם יְהֹוָֽה׃
כִּֽי־מֵרֹ֤אשׁ צֻרִים֙ אֶרְאֶ֔נּוּ וּמִגְּבָע֖וֹת אֲשׁוּרֶ֑נּוּ הֶן־עָם֙ לְבָדָ֣ד יִשְׁכֹּ֔ן וּבַגּוֹיִ֖ם לֹ֥א יִתְחַשָּֽׁב׃
מִ֤י מָנָה֙ עֲפַ֣ר יַעֲקֹ֔ב וּמִסְפָּ֖ר אֶת־רֹ֣בַע יִשְׂרָאֵ֑ל תָּמֹ֤ת נַפְשִׁי֙ מ֣וֹת יְשָׁרִ֔ים וּתְהִ֥י אַחֲרִיתִ֖י כָּמֹֽהוּ׃
וַיֹּ֤אמֶר בָּלָק֙ אֶל־בִּלְעָ֔ם מֶ֥ה עָשִׂ֖יתָ לִ֑י לָקֹ֤ב אֹיְבַי֙ לְקַחְתִּ֔יךָ וְהִנֵּ֖ה בֵּרַ֥כְתָּ בָרֵֽךְ׃
וַיַּ֖עַן וַיֹּאמַ֑ר הֲלֹ֗א אֵת֩ אֲשֶׁ֨ר יָשִׂ֤ים יְהֹוָה֙ בְּפִ֔י אֹת֥וֹ אֶשְׁמֹ֖ר לְדַבֵּֽר׃
וַיֹּ֨אמֶר אֵלָ֜יו בָּלָ֗ק (לך) [לְכָה־]נָּ֨א אִתִּ֜י אֶל־מָק֤וֹם אַחֵר֙ אֲשֶׁ֣ר תִּרְאֶ֣נּוּ מִשָּׁ֔ם אֶ֚פֶס קָצֵ֣הוּ תִרְאֶ֔ה וְכֻלּ֖וֹ לֹ֣א תִרְאֶ֑ה וְקׇבְנוֹ־לִ֖י מִשָּֽׁם׃
וַיִּקָּחֵ֙הוּ֙ שְׂדֵ֣ה צֹפִ֔ים אֶל־רֹ֖אשׁ הַפִּסְגָּ֑ה וַיִּ֙בֶן֙ שִׁבְעָ֣ה מִזְבְּחֹ֔ת וַיַּ֛עַל פָּ֥ר וָאַ֖יִל בַּמִּזְבֵּֽחַ׃
וַיֹּ֙אמֶר֙ אֶל־בָּלָ֔ק הִתְיַצֵּ֥ב כֹּ֖ה עַל־עֹלָתֶ֑ךָ וְאָנֹכִ֖י אִקָּ֥רֶה כֹּֽה׃
וַיִּקָּ֤ר יְהֹוָה֙ אֶל־בִּלְעָ֔ם וַיָּ֥שֶׂם דָּבָ֖ר בְּפִ֑יו וַיֹּ֛אמֶר שׁ֥וּב אֶל־בָּלָ֖ק וְכֹ֥ה תְדַבֵּֽר׃
וַיָּבֹ֣א אֵלָ֗יו וְהִנּ֤וֹ נִצָּב֙ עַל־עֹ֣לָת֔וֹ וְשָׂרֵ֥י מוֹאָ֖ב אִתּ֑וֹ וַיֹּ֤אמֶר לוֹ֙ בָּלָ֔ק מַה־דִּבֶּ֖ר יְהֹוָֽה׃
וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר ק֤וּם בָּלָק֙ וּֽשְׁמָ֔ע הַאֲזִ֥ינָה עָדַ֖י בְּנ֥וֹ צִפֹּֽר׃
לֹ֣א אִ֥ישׁ אֵל֙ וִֽיכַזֵּ֔ב וּבֶן־אָדָ֖ם וְיִתְנֶחָ֑ם הַה֤וּא אָמַר֙ וְלֹ֣א יַעֲשֶׂ֔ה וְדִבֶּ֖ר וְלֹ֥א יְקִימֶֽנָּה׃
הִנֵּ֥ה בָרֵ֖ךְ לָקָ֑חְתִּי וּבֵרֵ֖ךְ וְלֹ֥א אֲשִׁיבֶֽנָּה׃
לֹֽא־הִבִּ֥יט אָ֙וֶן֙ בְּיַעֲקֹ֔ב וְלֹא־רָאָ֥ה עָמָ֖ל בְּיִשְׂרָאֵ֑ל יְהֹוָ֤ה אֱלֹהָיו֙ עִמּ֔וֹ וּתְרוּעַ֥ת מֶ֖לֶךְ בּֽוֹ׃
אֵ֖ל מוֹצִיאָ֣ם מִמִּצְרָ֑יִם כְּתוֹעֲפֹ֥ת רְאֵ֖ם לֽוֹ׃
כִּ֤י לֹא־נַ֙חַשׁ֙ בְּיַעֲקֹ֔ב וְלֹא־קֶ֖סֶם בְּיִשְׂרָאֵ֑ל כָּעֵ֗ת יֵאָמֵ֤ר לְיַעֲקֹב֙ וּלְיִשְׂרָאֵ֔ל מַה־פָּ֖עַל אֵֽל׃
הֶן־עָם֙ כְּלָבִ֣יא יָק֔וּם וְכַאֲרִ֖י יִתְנַשָּׂ֑א לֹ֤א יִשְׁכַּב֙ עַד־יֹ֣אכַל טֶ֔רֶף וְדַם־חֲלָלִ֖ים יִשְׁתֶּֽה׃
וַיֹּ֤אמֶר בָּלָק֙ אֶל־בִּלְעָ֔ם גַּם־קֹ֖ב לֹ֣א תִקֳּבֶ֑נּוּ גַּם־בָּרֵ֖ךְ לֹ֥א תְבָרְכֶֽנּוּ׃
וַיַּ֣עַן בִּלְעָ֔ם וַיֹּ֖אמֶר אֶל־בָּלָ֑ק הֲלֹ֗א דִּבַּ֤רְתִּי אֵלֶ֙יךָ֙ לֵאמֹ֔ר כֹּ֛ל אֲשֶׁר־יְדַבֵּ֥ר יְהֹוָ֖ה אֹת֥וֹ אֶֽעֱשֶֽׂה׃
וַיֹּ֤אמֶר בָּלָק֙ אֶל־בִּלְעָ֔ם לְכָה־נָּא֙ אֶקָּ֣חֲךָ֔ אֶל־מָק֖וֹם אַחֵ֑ר אוּלַ֤י יִישַׁר֙ בְּעֵינֵ֣י הָאֱלֹהִ֔ים וְקַבֹּ֥תוֹ לִ֖י מִשָּֽׁם׃
וַיִּקַּ֥ח בָּלָ֖ק אֶת־בִּלְעָ֑ם רֹ֣אשׁ הַפְּע֔וֹר הַנִּשְׁקָ֖ף עַל־פְּנֵ֥י הַיְשִׁימֹֽן׃
וַיֹּ֤אמֶר בִּלְעָם֙ אֶל־בָּלָ֔ק בְּנֵה־לִ֥י בָזֶ֖ה שִׁבְעָ֣ה מִזְבְּחֹ֑ת וְהָכֵ֥ן לִי֙ בָּזֶ֔ה שִׁבְעָ֥ה פָרִ֖ים וְשִׁבְעָ֥ה אֵילִֽם׃
וַיַּ֣עַשׂ בָּלָ֔ק כַּאֲשֶׁ֖ר אָמַ֣ר בִּלְעָ֑ם וַיַּ֛עַל פָּ֥ר וָאַ֖יִל בַּמִּזְבֵּֽחַ׃
וַיַּ֣רְא בִּלְעָ֗ם כִּ֣י ט֞וֹב בְּעֵינֵ֤י יְהֹוָה֙ לְבָרֵ֣ךְ אֶת־יִשְׂרָאֵ֔ל וְלֹא־הָלַ֥ךְ כְּפַֽעַם־בְּפַ֖עַם לִקְרַ֣את נְחָשִׁ֑ים וַיָּ֥שֶׁת אֶל־הַמִּדְבָּ֖ר פָּנָֽיו׃
וַיִּשָּׂ֨א בִלְעָ֜ם אֶת־עֵינָ֗יו וַיַּרְא֙ אֶת־יִשְׂרָאֵ֔ל שֹׁכֵ֖ן לִשְׁבָטָ֑יו וַתְּהִ֥י עָלָ֖יו ר֥וּחַ אֱלֹהִֽים׃
וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר נְאֻ֤ם בִּלְעָם֙ בְּנ֣וֹ בְעֹ֔ר וּנְאֻ֥ם הַגֶּ֖בֶר שְׁתֻ֥ם הָעָֽיִן׃
נְאֻ֕ם שֹׁמֵ֖עַ אִמְרֵי־אֵ֑ל אֲשֶׁ֨ר מַחֲזֵ֤ה שַׁדַּי֙ יֶֽחֱזֶ֔ה נֹפֵ֖ל וּגְל֥וּי עֵינָֽיִם׃
מַה־טֹּ֥בוּ אֹהָלֶ֖יךָ יַעֲקֹ֑ב מִשְׁכְּנֹתֶ֖יךָ יִשְׂרָאֵֽל׃
כִּנְחָלִ֣ים נִטָּ֔יוּ כְּגַנֹּ֖ת עֲלֵ֣י נָהָ֑ר כַּאֲהָלִים֙ נָטַ֣ע יְהֹוָ֔ה כַּאֲרָזִ֖ים עֲלֵי־מָֽיִם׃
יִֽזַּל־מַ֙יִם֙ מִדָּ֣לְיָ֔ו וְזַרְע֖וֹ בְּמַ֣יִם רַבִּ֑ים וְיָרֹ֤ם מֵֽאֲגַג֙ מַלְכּ֔וֹ וְתִנַּשֵּׂ֖א מַלְכֻתֽוֹ׃
אֵ֚ל מוֹצִיא֣וֹ מִמִּצְרַ֔יִם כְּתוֹעֲפֹ֥ת רְאֵ֖ם ל֑וֹ יֹאכַ֞ל גּוֹיִ֣ם צָרָ֗יו וְעַצְמֹתֵיהֶ֛ם יְגָרֵ֖ם וְחִצָּ֥יו יִמְחָֽץ׃
כָּרַ֨ע שָׁכַ֧ב כַּאֲרִ֛י וּכְלָבִ֖יא מִ֣י יְקִימֶ֑נּוּ מְבָרְכֶ֣יךָ בָר֔וּךְ וְאֹרְרֶ֖יךָ אָרֽוּר׃
וַיִּֽחַר־אַ֤ף בָּלָק֙ אֶל־בִּלְעָ֔ם וַיִּסְפֹּ֖ק אֶת־כַּפָּ֑יו וַיֹּ֨אמֶר בָּלָ֜ק אֶל־בִּלְעָ֗ם לָקֹ֤ב אֹֽיְבַי֙ קְרָאתִ֔יךָ וְהִנֵּה֙ בֵּרַ֣כְתָּ בָרֵ֔ךְ זֶ֖ה שָׁלֹ֥שׁ פְּעָמִֽים׃
וְעַתָּ֖ה בְּרַח־לְךָ֣ אֶל־מְקוֹמֶ֑ךָ אָמַ֙רְתִּי֙ כַּבֵּ֣ד אֲכַבֶּדְךָ֔ וְהִנֵּ֛ה מְנָעֲךָ֥ יְהֹוָ֖ה מִכָּבֽוֹד׃
וַיֹּ֥אמֶר בִּלְעָ֖ם אֶל־בָּלָ֑ק הֲלֹ֗א גַּ֧ם אֶל־מַלְאָכֶ֛יךָ אֲשֶׁר־שָׁלַ֥חְתָּ אֵלַ֖י דִּבַּ֥רְתִּי לֵאמֹֽר׃
אִם־יִתֶּן־לִ֨י בָלָ֜ק מְלֹ֣א בֵיתוֹ֮ כֶּ֣סֶף וְזָהָב֒ לֹ֣א אוּכַ֗ל לַעֲבֹר֙ אֶת־פִּ֣י יְהֹוָ֔ה לַעֲשׂ֥וֹת טוֹבָ֛ה א֥וֹ רָעָ֖ה מִלִּבִּ֑י אֲשֶׁר־יְדַבֵּ֥ר יְהֹוָ֖ה אֹת֥וֹ אֲדַבֵּֽר׃
וְעַתָּ֕ה הִנְנִ֥י הוֹלֵ֖ךְ לְעַמִּ֑י לְכָה֙ אִיעָ֣צְךָ֔ אֲשֶׁ֨ר יַעֲשֶׂ֜ה הָעָ֥ם הַזֶּ֛ה לְעַמְּךָ֖ בְּאַחֲרִ֥ית הַיָּמִֽים׃
וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר נְאֻ֤ם בִּלְעָם֙ בְּנ֣וֹ בְעֹ֔ר וּנְאֻ֥ם הַגֶּ֖בֶר שְׁתֻ֥ם הָעָֽיִן׃
נְאֻ֗ם שֹׁמֵ֙עַ֙ אִמְרֵי־אֵ֔ל וְיֹדֵ֖עַ דַּ֣עַת עֶלְי֑וֹן מַחֲזֵ֤ה שַׁדַּי֙ יֶֽחֱזֶ֔ה נֹפֵ֖ל וּגְל֥וּי עֵינָֽיִם׃
אֶרְאֶ֙נּוּ֙ וְלֹ֣א עַתָּ֔ה אֲשׁוּרֶ֖נּוּ וְלֹ֣א קָר֑וֹב דָּרַ֨ךְ כּוֹכָ֜ב מִֽיַּעֲקֹ֗ב וְקָ֥ם שֵׁ֙בֶט֙ מִיִּשְׂרָאֵ֔ל וּמָחַץ֙ פַּאֲתֵ֣י מוֹאָ֔ב וְקַרְקַ֖ר כׇּל־בְּנֵי־שֵֽׁת׃
וְהָיָ֨ה אֱד֜וֹם יְרֵשָׁ֗ה וְהָיָ֧ה יְרֵשָׁ֛ה שֵׂעִ֖יר אֹיְבָ֑יו וְיִשְׂרָאֵ֖ל עֹ֥שֶׂה חָֽיִל׃
וְיֵ֖רְדְּ מִֽיַּעֲקֹ֑ב וְהֶֽאֱבִ֥יד שָׂרִ֖יד מֵעִֽיר׃
וַיַּרְא֙ אֶת־עֲמָלֵ֔ק וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר רֵאשִׁ֤ית גּוֹיִם֙ עֲמָלֵ֔ק וְאַחֲרִית֖וֹ עֲדֵ֥י אֹבֵֽד׃
וַיַּרְא֙ אֶת־הַקֵּינִ֔י וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר אֵיתָן֙ מֽוֹשָׁבֶ֔ךָ וְשִׂ֥ים בַּסֶּ֖לַע קִנֶּֽךָ׃
כִּ֥י אִם־יִהְיֶ֖ה לְבָ֣עֵֽר קָ֑יִן עַד־מָ֖ה אַשּׁ֥וּר תִּשְׁבֶּֽךָּ׃
וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר א֕וֹי מִ֥י יִחְיֶ֖ה מִשֻּׂמ֥וֹ אֵֽל׃
וְצִים֙ מִיַּ֣ד כִּתִּ֔ים וְעִנּ֥וּ אַשּׁ֖וּר וְעִנּוּ־עֵ֑בֶר וְגַם־ה֖וּא עֲדֵ֥י אֹבֵֽד׃
וַיָּ֣קׇם בִּלְעָ֔ם וַיֵּ֖לֶךְ וַיָּ֣שׇׁב לִמְקֹמ֑וֹ וְגַם־בָּלָ֖ק הָלַ֥ךְ לְדַרְכּֽוֹ׃ {פ}
וַיֵּ֥שֶׁב יִשְׂרָאֵ֖ל בַּשִּׁטִּ֑ים וַיָּ֣חֶל הָעָ֔ם לִזְנ֖וֹת אֶל־בְּנ֥וֹת מוֹאָֽב׃
וַתִּקְרֶ֣אןָ לָעָ֔ם לְזִבְחֵ֖י אֱלֹהֵיהֶ֑ן וַיֹּ֣אכַל הָעָ֔ם וַיִּֽשְׁתַּחֲו֖וּ לֵאלֹֽהֵיהֶֽן׃
וַיִּצָּ֥מֶד יִשְׂרָאֵ֖ל לְבַ֣עַל פְּע֑וֹר וַיִּֽחַר־אַ֥ף יְהֹוָ֖ה בְּיִשְׂרָאֵֽל׃
וַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־מֹשֶׁ֗ה קַ֚ח אֶת־כׇּל־רָאשֵׁ֣י הָעָ֔ם וְהוֹקַ֥ע אוֹתָ֛ם לַיהֹוָ֖ה נֶ֣גֶד הַשָּׁ֑מֶשׁ וְיָשֹׁ֛ב חֲר֥וֹן אַף־יְהֹוָ֖ה מִיִּשְׂרָאֵֽל׃
וַיֹּ֣אמֶר מֹשֶׁ֔ה אֶל־שֹׁפְטֵ֖י יִשְׂרָאֵ֑ל הִרְגוּ֙ אִ֣ישׁ אֲנָשָׁ֔יו הַנִּצְמָדִ֖ים לְבַ֥עַל פְּעֽוֹר׃
וְהִנֵּ֡ה אִישׁ֩ מִבְּנֵ֨י יִשְׂרָאֵ֜ל בָּ֗א וַיַּקְרֵ֤ב אֶל־אֶחָיו֙ אֶת־הַמִּדְיָנִ֔ית לְעֵינֵ֣י מֹשֶׁ֔ה וּלְעֵינֵ֖י כׇּל־עֲדַ֣ת בְּנֵי־יִשְׂרָאֵ֑ל וְהֵ֣מָּה בֹכִ֔ים פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃
וַיַּ֗רְא פִּֽינְחָס֙ בֶּן־אֶלְעָזָ֔ר בֶּֽן־אַהֲרֹ֖ן הַכֹּהֵ֑ן וַיָּ֙קׇם֙ מִתּ֣וֹךְ הָֽעֵדָ֔ה וַיִּקַּ֥ח רֹ֖מַח בְּיָדֽוֹ׃
וַ֠יָּבֹ֠א אַחַ֨ר אִֽישׁ־יִשְׂרָאֵ֜ל אֶל־הַקֻּבָּ֗ה וַיִּדְקֹר֙ אֶת־שְׁנֵיהֶ֔ם אֵ֚ת אִ֣ישׁ יִשְׂרָאֵ֔ל וְאֶת־הָאִשָּׁ֖ה אֶל־קֳבָתָ֑הּ וַתֵּֽעָצַר֙ הַמַּגֵּפָ֔ה מֵעַ֖ל בְּנֵ֥י יִשְׂרָאֵֽל׃
וַיִּהְי֕וּ הַמֵּתִ֖ים בַּמַּגֵּפָ֑ה אַרְבָּעָ֥ה וְעֶשְׂרִ֖ים אָֽלֶף׃ {פ}
Source: Sefaria
Numbers 19-25

GOD
 spoke to Moses and Aaron, saying: 
This is the ritual law that GOD has commanded:
Instruct the Israelite people to bring you a red cow without blemish, in which there is no defect and on which no yoke has been laid. 
You shall give it to Eleazar the priest. It shall be taken outside the camp and slaughtered in his presence.
Eleazar the priest shall take some of its blood with his finger and sprinkle it seven times toward the front of the Tent of Meeting.
The cow shall be burned in his sight—its hide, flesh, and blood shall be burned, its dung included— 
and the priest shall take cedar wood, hyssop, and crimson stuff, and throw them into the fire consuming the cow. 
The priest shall wash his garments and bathe in water; after that the priest may reenter the camp, but he shall be impure until evening. 
The one who performed the burning shall also wash their garments in water, bathe, and be impure until evening. 
Someone else who is pure shall gather up the ashes of the cow and deposit them outside the camp in a pure place, to be kept for water of lustrationawater of lustration Lit. “water for impurity.” for the Israelite community. It is for purgation. 
The one who gathers up the ashes of the cow shall also wash their clothes and be impure until evening.
This shall be a permanent law for the Israelites and for the strangers who reside among them.
Anyone who touches the corpse of any human being shall be impure for seven days.
They shall undergo cleansing with [the ashes] on the third day and on the seventh day, and then be pure; if they fail to undergo cleansing on the third and seventh days, they shall not be pure. 
Whoever touches a corpse—the body of a person who has died—and does not undergo cleansing, defiles GOD’s Tabernacle; that person shall be cut off from Israel. Since the water of lustration was not dashed on them, they remain impure; their impurity is still upon them.
This is the ritual: When a person dies in a tent, whoever enters the tent and whoever is in the tent shall be impure seven days; 
and every open vessel, with no lid fastened down, shall be impure. 
And in the open, anyone who touches a person who was killedbkilled Lit. “slain by the sword.” or who died naturally, or human bone, or a grave, shall be impure seven days. 
Some of the ashescashes Lit. “earth” or “dust.” from the fire of purgation shall be taken for the impure person, and fresh water shall be added to them in a vessel. 
Then someone who is pure shall take hyssop, dip it in the water, and sprinkle on the tent and on all the vessels and people who were there, or on the one who touched the bones or the person who was killed or died naturally or the grave. 
The pure person shall sprinkle it upon the impure person on the third day and on the seventh day, thus cleansing that person by the seventh day. [The latter] shall then wash their clothes and bathe in water—and at nightfall shall be pure. 
If anyone who has become impure fails to undergo cleansing, that person shall be cut off from the congregation for having defiled GOD’s sanctuary. The water of lustration was not dashed on them—they are impure.
That shall be for them a law for all time. Further, whoever sprinkled the water of lustration shall wash their clothes; and whoever touches the water of lustration shall be impure until evening. 
Whatever that impure person touches shall be impure; and the person who touches [that impure one] shall be impure until evening.
The Israelites arrived in a body at the wilderness of Zin on the first new moon,afirst new moon Of the fortieth year; cf. 33.36–38. and the people stayed at Kadesh. Miriam died there and was buried there.
The community was without water, and they joined against Moses and Aaron. 
The people quarreled with Moses, saying, “If only we had perished when our brothers perished by GOD’s will!bby GOD’s will Lit. “before GOD”; cf. 16.35; 17.5. 
Why have you brought GOD’s congregation into this wilderness for us and our livestock to die there?
Why did you make us leave Egypt to bring us to this wretched place, a place with no grain or figs or vines or pomegranates? There is not even water to drink!”
Moses and Aaron came away from the congregation to the entrance of the Tent of Meeting, and fell on their faces. The Presence of GOD appeared to them, 
and GOD spoke to Moses, saying, 
“You and your brother Aaron take the rod and assemble the community, and before their very eyes order the rock to yield its water. Thus you shall produce water for them from the rock and provide drink for the congregation and their livestock.”
Moses took the rod from before GOD, as he had been commanded. 
Moses and Aaron assembled the congregation in front of the rock; and he said to them, “Listen, you rebels, shall we get water for you out of this rock?” 
And Moses raised his hand and struck the rock twice with his rod. Out came copious water, and the community and their livestock drank.
But GOD said to Moses and Aaron, “Because you did not trust Me enough to affirm My sanctity in the sight of the Israelite people, therefore you shall not lead this congregation into the land that I have given them.” 
Those are the waters of MeribahcMeribah I.e., “Quarrel”; cf. Exod. 17.7 and the second note there.—meaning that the Israelites quarrelled with GOD—whose sanctity was affirmed through them.
From Kadesh, Moses sent messengers to the king of Edom: “Thus says your brother Israel: You know all the hardships that have befallen us; 
that our ancestors went down to Egypt, that we dwelt in Egypt a long time, and that the Egyptians dealt harshly with us and our ancestors. 
We cried to GOD—who, upon hearing our plea, sent a messengerda messenger I.e., Moses himself. Or “an angel.” who freed us from Egypt. Now we are in Kadesh, the town on the border of your territory. 
Allow us, then, to cross your country. We will not pass through fields or vineyards, and we will not drink water from wells. We will follow the king’s highway, turning off neither to the right nor to the left until we have crossed your territory.”
But Edom answered him, “You shall not pass through us, else we will go out against you with the sword.” 
“We will keep to the beaten track,” the Israelites said to them, “and if we or our cattle drink your water, we will pay for it. We ask only for passage on foot—it is but a small matter.” 
But they replied, “You shall not pass through!” And Edom went out against them in heavy force, strongly armed. 
So Edom would not let Israel cross their territory, and Israel turned away from them.
Setting out from Kadesh, the Israelites arrived in a body at Mount Hor. 
At Mount Hor, on the boundary of the land of Edom, GOD said to Moses and Aaron, 
“Let Aaron be gathered to his kin: he is not to enter the land that I have assigned to the Israelite people, because you disobeyed My command about the waters of Meribah. 
Take Aaron and his son Eleazar and bring them up on Mount Hor.
Strip Aaron of his vestments and put them on his son Eleazar. There Aaron shall be gathered unto the dead.”eunto the dead Lit. “and die.” 
Moses did as GOD had commanded. They ascended Mount Hor in the sight of the whole community.
Moses stripped Aaron of his vestments and put them on his son Eleazar, and Aaron died there on the summit of the mountain. When Moses and Eleazar came down from the mountain, 
the whole community knew that Aaron had breathed his last. All the house of Israel bewailed Aaron thirty days.
When the Canaanite, king of Arad, who dwelt in the Negeb, learned that Israel was coming by the way of Atharim,aAtharim Meaning of Heb. ha-ʼatharim uncertain. Targum and other ancient versions render “the way [taken by] the scouts.” he engaged Israel in battle and took some of them captive. 
Then Israel made a vow to GOD and said, “If You deliver this people into our hand, we will proscribebproscribe I.e., utterly destroy, reserving no booty except what is deposited in the Sanctuary; see Josh. 6.24. their towns.” 
GOD heeded Israel’s plea and delivered up the Canaanites; and they and their cities were proscribed. So that place was named Hormah.cHormah Connected with heḥerim “to proscribe.” 
They set out from Mount Hor by way of the Sea of ReedsdSea of Reeds Traditionally, but incorrectly, “Red Sea.” to skirt the land of Edom. But the people grew restive on the journey, 
and the people spoke against God and against Moses, “Why did you make us leave Egypt to die in the wilderness? There is no bread and no water, and we have come to loathe this miserable food.” 
GOD sent serapheseraph Cf. Isa. 14.29; 30.6. In contrast to others “fiery”; exact meaning of Heb. saraph uncertain. serpents against the people. They bit the people and many of the Israelites died. 
The people came to Moses and said, “We sinned by speaking against GOD and against you. Intercede with GOD to take away the serpents from us!” And Moses interceded for the people. 
Then GOD said to Moses, “Make a seraphfseraph See note at v. 6. figure and mount it on a standard. And anyone who was bitten who then looks at it shall recover.” 
Moses made a copper serpent and mounted it on a standard; and if someone was bitten by a serpent, they would look at the copper serpent and recover.
The Israelites marched on and encamped at Oboth.
They set out from Oboth and encamped at Iye-abarim, in the wilderness bordering on Moab to the east. 
From there they set out and encamped at the wadi Zered.
From there they set out and encamped beyond the Arnon, that is, in the wilderness that extends from the territory of the Amorites. For the Arnon is the boundary of Moab, between Moab and the Amorites. 
Therefore the Book of the Wars of GOD speaks ofgThe quotation that follows is a fragment; its text and meaning are uncertain. “…Waheb in Suphah, and the wadis: the Arnon 
with its tributary wadis, stretched along the settled country of Ar, hugging the territory of Moab…”
And from there to Beer,hBeer Lit. “well.” which is the well where GOD said to Moses, “Assemble the people that I may give them water.” 
Then Israel sang this song:
Spring up, O well—sing to it—
The well that the chieftains dug,
That the nobles of the people started
With maces, with their own staffs.
And from MidbariMidbar Septuagint “the well” (= Beer); cf. v. 16. to Mattanah, 
and from Mattanah to Nahaliel, and from Nahaliel to Bamoth, 
and from Bamoth to the valley that is in the country of Moab, at the peak of Pisgah, overlooking the wasteland.jwasteland Or “Jeshimon.” 
Israel now sent messengers to Sihon king of the Amorites, saying, 
“Let me pass through your country. We will not turn off into fields or vineyards, and we will not drink water from wells. We will follow the king’s highway until we have crossed your territory.” 
But Sihon would not let Israel pass through his territory. Sihon gathered all his troops and went out against Israel in the wilderness. He came to Jahaz and engaged Israel in battle.
But Israel put them to the sword, and took possession of their land, from the Arnon to the Jabbok, as far as [Az] of the Ammonites, for AzkAz Septuagint “Jazer,” cf. v. 32. marked the boundary of the Ammonites.lfor Az marked the boundary of the Ammonites In contrast to others “for the boundary of the Ammonites was strong.” 
Israel took all those towns. And Israel settled in all the towns of the Amorites, in Heshbon and all its dependencies.
Now Heshbon was the city of Sihon king of the Amorites, who had fought against a former king of Moab and taken all his land from him as far as the Arnon. 
Therefore the bards would recite:
mThe meaning of several parts of this ancient poem is no longer certain. “Come to Heshbon; firmly built
And well founded is Sihon’s city.
For fire went forth from Heshbon,
Flame from Sihon’s city,
Consuming Ar of Moab,
The lords of BamothnBamoth Cf. vv. 19 and 20, and 22.21. by the Arnon.
Woe to you, O Moab!
You are undone, O people of Chemosh!
His sons are rendered fugitive
And his daughters captive
By an Amorite king, Sihon.”
oMeaning of verse uncertain. Alternatively: “Their dominion is at an end / From Heshbon to Dibon / And from Nashim to Nophah, / Which is hard by Medeba.” Yet we have cast them down utterly,
Heshbon along with Dibon;
We have wrought desolation at Nophah,
Which is hard by Medeba.
So Israel occupied the land of the Amorites.
Then Moses sent to spy out Jazer, and they captured its dependencies and dispossessed the Amorites who were there.
They marched on and went up the road to Bashan, and King Og of Bashan, with all his troops, came out to Edrei to engage them in battle. 
But GOD said to Moses, “Do not fear him, for I give him and all his troops and his land into your hand. You shall do to him as you did to Sihon king of the Amorites who dwelt in Heshbon.” 
They defeated him and his sons and all his troops, until no remnant was left him; and they took possession of his country.
The Israelites then marched on and encamped in the steppes of Moab, across the Jordan from Jericho.
Balak son of Zippor saw all that Israel had done to the Amorites.
Moab was alarmed because that people was so numerous. Moab dreaded the Israelites, 
and Moab said to the elders of Midian, “Now this horde will lick clean all that is about us as an ox licks up the grass of the field.”
Balak son of Zippor, who was king of Moab at that time, 
sent messengers to Balaam son of Beor in Pethor, which is by the Euphrates,aEuphrates Lit. “the River.” in the land of his kinsfolk, to invite him, saying, “There is a people that came out of Egypt; it hides the earth from view, and it is settled next to me. 
Come then, put a curse upon this people for me, since they are too numerous for me; perhaps I can thus defeat them and drive them out of the land. For I know that whomever you bless is blessed indeed, and whomever you curse is cursed.”
The elders of Moab and the elders of Midian, versed in divination,bversed in divination Lit. “with divination in their power (hand).” set out. They came to Balaam and gave him Balak’s message. 
He said to them, “Spend the night here, and I shall reply to you as GOD may instruct me.” So the Moabite dignitaries stayed with Balaam.
God came to Balaam and said, “What do these men want of you?” 
Balaam said to God, “Balak son of Zippor, king of Moab, sent me this message: 
Here is a people that came out from Egypt and hides the earth from view. Come now and curse them for me; perhaps I can engage them in battle and drive them off.”
But God said to Balaam, “Do not go with them. You must not curse that people, for they are blessed.”
Balaam arose in the morning and said to Balak’s dignitaries, “Go back to your own country, for GOD will not let me go with you.” 
The Moabite dignitaries left, and they came to Balak and said, “Balaam refused to come with us.”
Then Balak sent other dignitaries, more numerous and distinguished than the first. 
They came to Balaam and said to him, “Thus says Balak son of Zippor: Please do not refuse to come to me. 
I will reward you richly and I will do anything you ask of me. Only come and damn this people for me.”
Balaam replied to Balak’s officials, “Though Balak were to give me his house full of silver and gold, I could not do anything, big or little, contrary to the command of the ETERNAL my God. 
So you, too, stay here overnight, and let me find out what else GOD may say to me.” 
That night God came to Balaam and said to him, “If the men have come to invite you, you may go with them. But whatever I command you, that you shall do.”
When he arose in the morning, Balaam saddled his jenny and departed with the Moabite dignitaries. 
But God was incensed at his going; so an angelcan angel Heb. “a messenger.” And so also through v. 35. of GOD took a position in his way as an adversary.
He was riding on his jenny, with his two servants alongside, 
when the jenny caught sight of the angel of GOD standing in the way, with his drawn sword in his hand. The jenny swerved from the road and went into the fields; and Balaam beat the jenny to turn her back onto the road. 
The angel of GOD then stationed himself in a lane between the vineyards, with a fence on either side. 
The jenny, seeing the angel of GOD, pressed herself against the wall and squeezed Balaam’s foot against the wall; so he beat her again. 
Once more the angel of GOD moved forward and stationed himself on a spot so narrow that there was no room to swerve right or left.
When the jenny now saw the angel of GOD, she lay down under Balaam; and Balaam was furious and beat the jenny with his stick.
Then GOD opened the jenny’s mouth, and she said to Balaam, “What have I done to you that you have beaten me these three times?” 
Balaam said to the jenny, “You have made a mockery of me! If I had a sword with me, I’d kill you.” 
The jenny said to Balaam, “Look, I am the jenny that you have been riding all along until this day! Have I been in the habit of doing thus to you?” And he answered, “No.”
Then GOD uncovered Balaam’s eyes, and he saw the angel of GOD standing in the way, his drawn sword in his hand; thereupon he bowed right down to the ground.dright down to the ground Lit. “and prostrated himself to his nostrils.” 
The angel of GOD said to him, “Why have you beaten your jenny these three times? It is I who came out as an adversary, for the errand is obnoxiouseobnoxious Precise meaning of Heb. yaraṭ uncertain. to me. 
And when the jenny saw me, she shied away because of me those three times. If she had not shied away from me, you are the one I should have killed, while sparing her.” 
Balaam said to the angel of GOD, “I erred because I did not know that you were standing in my way. If you still disapprove, I will turn back.” 
But the angel of GOD said to Balaam, “Go with the men. But you must say nothing except what I tell you.” So Balaam went on with Balak’s dignitaries.
When Balak heard that Balaam was coming, he went out to meet him at Ir-moab, which is on the Arnon border, at its farthest point. 
Balak said to Balaam, “When I first sent to invite you, why didn’t you come to me? Am I really unable to reward you?” 
But Balaam said to Balak, “And now that I have come to you, have I the power to speak freely? I can utter only the word that God puts into my mouth.”
Balaam went with Balak and they came to Kiriath-huzoth.
Balak sacrificed oxen and sheep, and had them served to Balaam and the dignitaries with him. 
In the morning Balak took Balaam up to Bamoth-baal. From there he could see a portion of the people.
Balaam said to Balak, “Build me seven altars here and have seven bulls and seven rams ready here for me.” 
Balak did as Balaam directed; and Balak and Balaam offered up a bull and a ram on each altar.
Then Balaam said to Balak, “Stay here beside your offerings while I am gone. Perhaps GOD will grant me a manifestation, and whatever is revealed to me I will tell you.” And he went off alone.aalone In contrast to others “to a bare height”; exact meaning of Heb. shephi uncertain. 
God became manifest to Balaam, who stated, “I have set up the seven altars and offered up a bull and a ram on each altar.” 
And GOD put a word in Balaam’s mouth and said, “Return to Balak and speak thus.”
So he returned to him and found him standing beside his offerings, and all the Moabite dignitaries with him. 
He took up his theme, and said:
From Aram has Balak brought me,
Moab’s king from the hills of the East:
Come, curse me Jacob,
Come, tell Israel’s doom!
How can I damn whom GodbGod Heb. ʼEl, as often in these poems. has not damned,
How doom when GOD has not doomed?
As I see them from the mountain tops,
Gaze on them from the heights,
There is a people that dwells apart,
Not reckoned among the nations,
Who can count the dustcdust Cf. Gen. 13.16. of Jacob,
NumberdNumber Lit. “and the number of.” the dust-cloud of Israel?
May I die the death of the upright,eupright Heb. yesharim, a play on yeshurun (“Jeshurun” in Deut. 32.15), a name for Israel. 
May my fate be like theirs!
Then Balak said to Balaam, “What have you done to me? Here I brought you to damn my enemies, and instead you have blessed them!” 
He replied, “I can only repeat faithfully what GOD puts in my mouth.” 
Then Balak said to him, “Come with me to another place from which you can see them—you will see only a portion of them; you will not see all of them—and damn them for me from there.” 
With that, he took him to Sedeh-zophim,fSedeh-zophim Or “Lookout Point.” on the summit of Pisgah. He built seven altars and offered a bull and a ram on each altar. 
And [Balaam] said to Balak, “Stay here beside your offerings, while I seek a manifestation yonder.”

GOD
 became manifest to Balaam and put a word in his mouth, saying, “Return to Balak and speak thus.” 
He went to him and found him standing beside his offerings, and the Moabite dignitaries with him. Balak asked him, “What did GOD say?” 
And he took up his theme, and said:
Up, Balak, attend,
Give ear unto me, son of Zippor!
God is not human to be capricious,
Or mortal to have a change of heart.
Would [God] speak and not act,
Promise and not fulfill?
My message was to bless:
When [God] blesses, I cannot reverse it.
No harm is in sight for Jacob,
No woe in view for Israel.
 The ETERNAL their God is with them,
And their Sovereign’s acclaim in their midst.
God who freed them from Egypt
Is for them like the hornsghorns Lit. “eminences,” used figuratively. of the wild ox.
Lo, there is no augury in Jacob,
No divining in Israel:hNo divining in Israel Cf. Deut. 18.10–15. 
Jacob is told at once,
Yea Israel, what God has planned.iJacob is told … what God has planned Or, “Else would it be told to Jacob, / Yea to Israel, what God has planned.” 
Lo, a people that rises like a lioness,jlioness Or “lion”; nuance of Heb. laviʼ uncertain. 
Leaps up like a lion,
Rests not till it has feasted on prey
And drunk the blood of the slain.
Thereupon Balak said to Balaam, “Don’t curse them and don’t bless them!” 
In reply, Balaam said to Balak, “But I told you: Whatever GOD says, that I must do.” 
Then Balak said to Balaam, “Come now, I will take you to another place. Perhaps God will deem it right that you damn them for me there.” 
Balak took Balaam to the peak of Peor, which overlooks the wasteland.kwasteland Cf. note at 21.20. 
Balaam said to Balak, “Build me here seven altars, and have seven bulls and seven rams ready for me here.” 
Balak did as Balaam said: he offered up a bull and a ram on each altar.
Now Balaam, seeing that it pleased GOD to bless Israel, did not, as on previous occasions, go in search of omens, but turned his face toward the wilderness. 
As Balaam looked up and saw Israel encamped tribe by tribe, the spirit of God came upon him. 
Taking up his theme, he said:
aSome of the poetic portions of this chapter are unclear. Word of Balaam son of Beor,
Word of the manbman Heb. geber; more precisely, a man who makes his presence felt. whose eye is true,cwhose eye is true In contrast to others “whose eye is (or, eyes are) open”; meaning of Heb. uncertain. 
Word of one who hears God’s speech,
Who beholds visions from the Almighty,
Prostrate, but with eyes unveiled:
How fair are your tents, O Jacob,
Your dwellings, O Israel!
Like palm-groves that stretch out,
Like gardens beside a river,
Like aloes planted by GOD,
Like cedars beside the water;
Their boughs drip with moisture,
Their rootsdTheir roots Lit. “and its seed.” have abundant water.
Their ruler shall rise above Agag,
Their sovereignty shall be exalted.
God who freed them from Egypt
Is for them like the hornsehorns See note at 23.22. of the wild ox.
They shall devour enemy nations,
Crush their bones,
And smash their arrows.
They crouch, they lie down like a lion,
Like a lioness;flioness See note at Gen. 23.24. who dares rouse them?
Blessed are they who bless you,
Accursed they who curse you!
Enraged at Balaam, Balak struck his hands together. “I called you,” Balak said to Balaam, “to damn my enemies, and instead you have blessed them these three times! 
Back with you at once to your own place! I was going to reward you richly, but GOD has denied you the reward.” 
Balaam replied to Balak, “But I even told the messengers you sent to me, 
‘Though Balak were to give me his house full of silver and gold, I could not of my own accord do anything good or bad contrary to GOD’s command. What GOD says, that I must say.’ 
And now, as I go back to my people, let me inform you of what this people will do to your people in days to come.” 
He took up his theme, and said:
Word of Balaam son of Beor,
Word of the mangman See note at v. 3. whose eye is true,
Word of one who hears God’s speech,
Who obtains knowledge from the Most High,
And beholds visions from the Almighty,
Prostrate, but with eyes unveiled:
What I see for them is not yet,
What I behold will not be soon:
A star rises from Jacob,
A scepter comes forth from Israel;
It smashes the brow of Moab,
The foundation ofhThe foundation of Samaritan “the pate of,” cf. Jer. 48.45; in contrast to others “And breaks down.” all children of Seth.
Edom becomes a possession,
Yea, Seir a possession of its enemies;
But Israel is triumphant.
A victor issues from Jacob
To wipe out what is left of Ir.
He saw Amalek and, taking up his theme, he said:
A leading nation is Amalek;
But its fate is to perish forever.
He saw the Kenites and, taking up his theme, he said:
Though your abode be secure,
And your nest be set among cliffs,
Yet shall KainiKain I.e., the Kenites mentioned in v. 21. be consumed,
When Asshur takes you captive.
He took up his theme and said:
Alas, who can survive except God has willed it!
Ships come from the quarter of Kittim;
They subject Asshur, subject Eber.
They, too, shall perish forever.
Then Balaam set out on his journey back home; and Balak also went his way.
While Israel was staying at Shittim, the peopleathe people Or certain men among them, regarded as informally representing the people. profaned themselves by whoringbby whoring I.e., by acting faithlessly. Or “by consorting.” In contrast to others “by having sexual relations.” with the Moabite women, 
who invited the people to the sacrifices for their god. The people partook of them and worshiped that god.
Thus Israel attached itself to Baal-peor, and GOD was incensed with Israel. 
GOD said to Moses, “Take all the ringleaderscringleaders Lit. “heads of the people.” and have them publiclydpublicly Lit. “facing the sun.” impaled before GOD, so that GOD’s wrath may turn away from Israel.” 
So Moses said to Israel’s officials, “Each of you slay those of your meneyour men I.e., those under your command when the militia is mustered. who attached themselves to Baal-peor.”
Just then a certain Israelite man came and brought a Midianite woman over to his companions, in the sight of Moses and of the whole Israelite community who were weeping at the entrance of the Tent of Meeting. 
When Phinehas, son of Eleazar son of Aaron the priest, saw this, he left the assembly and, taking a spear in his hand, 
he followed the Israelite man into the chamber and stabbed both of them, the Israelite man and the woman, through the belly. Then the plague against the Israelites was checked. 
Those who died of the plague numbered twenty-four thousand.
Source: Sefaria

Megillat Esther (Purim) – מגילת אסתר

Esther 1-10
וַיְהִ֖י בִּימֵ֣י אֲחַשְׁוֵר֑וֹשׁ ה֣וּא אֲחַשְׁוֵר֗וֹשׁ הַמֹּלֵךְ֙ מֵהֹ֣דּוּ וְעַד־כּ֔וּשׁ שֶׁ֛בַע וְעֶשְׂרִ֥ים וּמֵאָ֖ה מְדִינָֽה׃
בַּיָּמִ֖ים הָהֵ֑ם כְּשֶׁ֣בֶת ׀ הַמֶּ֣לֶךְ אֲחַשְׁוֵר֗וֹשׁ עַ֚ל כִּסֵּ֣א מַלְכוּת֔וֹ אֲשֶׁ֖ר בְּשׁוּשַׁ֥ן הַבִּירָֽה׃
בִּשְׁנַ֤ת שָׁלוֹשׁ֙ לְמׇלְכ֔וֹ עָשָׂ֣ה מִשְׁתֶּ֔ה לְכׇל־שָׂרָ֖יו וַעֲבָדָ֑יו חֵ֣יל ׀ פָּרַ֣ס וּמָדַ֗י הַֽפַּרְתְּמִ֛ים וְשָׂרֵ֥י הַמְּדִינ֖וֹת לְפָנָֽיו׃
בְּהַרְאֹת֗וֹ אֶת־עֹ֙שֶׁר֙ כְּב֣וֹד מַלְכוּת֔וֹ וְאֶ֨ת־יְקָ֔ר תִּפְאֶ֖רֶת גְּדוּלָּת֑וֹ יָמִ֣ים רַבִּ֔ים שְׁמוֹנִ֥ים וּמְאַ֖ת יֽוֹם׃
וּבִמְל֣וֹאת ׀ הַיָּמִ֣ים הָאֵ֗לֶּה עָשָׂ֣ה הַמֶּ֡לֶךְ לְכׇל־הָעָ֣ם הַנִּמְצְאִים֩ בְּשׁוּשַׁ֨ן הַבִּירָ֜ה לְמִגָּד֧וֹל וְעַד־קָטָ֛ן מִשְׁתֶּ֖ה שִׁבְעַ֣ת יָמִ֑ים בַּחֲצַ֕ר גִּנַּ֥ת בִּיתַ֖ן הַמֶּֽלֶךְ׃
ח֣וּר ׀ כַּרְפַּ֣ס וּתְכֵ֗לֶת אָחוּז֙ בְּחַבְלֵי־ב֣וּץ וְאַרְגָּמָ֔ן עַל־גְּלִ֥ילֵי כֶ֖סֶף וְעַמּ֣וּדֵי שֵׁ֑שׁ מִטּ֣וֹת ׀ זָהָ֣ב וָכֶ֗סֶף עַ֛ל רִֽצְפַ֥ת בַּהַט־וָשֵׁ֖שׁ וְדַ֥ר וְסֹחָֽרֶת׃
וְהַשְׁקוֹת֙ בִּכְלֵ֣י זָהָ֔ב וְכֵלִ֖ים מִכֵּלִ֣ים שׁוֹנִ֑ים וְיֵ֥ין מַלְכ֛וּת רָ֖ב כְּיַ֥ד הַמֶּֽלֶךְ׃
וְהַשְּׁתִיָּ֥ה כַדָּ֖ת אֵ֣ין אֹנֵ֑ס כִּי־כֵ֣ן ׀ יִסַּ֣ד הַמֶּ֗לֶךְ עַ֚ל כׇּל־רַ֣ב בֵּית֔וֹ לַעֲשׂ֖וֹת כִּרְצ֥וֹן אִישׁ־וָאִֽישׁ׃
גַּ֚ם וַשְׁתִּ֣י הַמַּלְכָּ֔ה עָשְׂתָ֖ה מִשְׁתֵּ֣ה נָשִׁ֑ים בֵּ֚ית הַמַּלְכ֔וּת אֲשֶׁ֖ר לַמֶּ֥לֶךְ אֲחַשְׁוֵרֽוֹשׁ׃ {ס}        
בַּיּוֹם֙ הַשְּׁבִיעִ֔י כְּט֥וֹב לֵב־הַמֶּ֖לֶךְ בַּיָּ֑יִן אָמַ֡ר לִ֠מְהוּמָ֠ן בִּזְּתָ֨א חַרְבוֹנָ֜א בִּגְתָ֤א וַאֲבַגְתָא֙ זֵתַ֣ר וְכַרְכַּ֔ס שִׁבְעַת֙ הַסָּ֣רִיסִ֔ים הַמְשָׁ֣רְתִ֔ים אֶת־פְּנֵ֖י הַמֶּ֥לֶךְ אֲחַשְׁוֵרֽוֹשׁ׃
לְ֠הָבִ֠יא אֶת־וַשְׁתִּ֧י הַמַּלְכָּ֛ה לִפְנֵ֥י הַמֶּ֖לֶךְ בְּכֶ֣תֶר מַלְכ֑וּת לְהַרְא֨וֹת הָֽעַמִּ֤ים וְהַשָּׂרִים֙ אֶת־יׇפְיָ֔הּ כִּֽי־טוֹבַ֥ת מַרְאֶ֖ה הִֽיא׃
וַתְּמָאֵ֞ן הַמַּלְכָּ֣ה וַשְׁתִּ֗י לָבוֹא֙ בִּדְבַ֣ר הַמֶּ֔לֶךְ אֲשֶׁ֖ר בְּיַ֣ד הַסָּרִיסִ֑ים וַיִּקְצֹ֤ף הַמֶּ֙לֶךְ֙ מְאֹ֔ד וַחֲמָת֖וֹ בָּעֲרָ֥ה בֽוֹ׃
וַיֹּ֣אמֶר הַמֶּ֔לֶךְ לַחֲכָמִ֖ים יֹדְעֵ֣י הָֽעִתִּ֑ים כִּי־כֵן֙ דְּבַ֣ר הַמֶּ֔לֶךְ לִפְנֵ֕י כׇּל־יֹדְעֵ֖י דָּ֥ת וָדִֽין׃
וְהַקָּרֹ֣ב אֵלָ֗יו כַּרְשְׁנָ֤א שֵׁתָר֙ אַדְמָ֣תָא תַרְשִׁ֔ישׁ מֶ֥רֶס מַרְסְנָ֖א מְמוּכָ֑ן שִׁבְעַ֞ת שָׂרֵ֣י ׀ פָּרַ֣ס וּמָדַ֗י רֹאֵי֙ פְּנֵ֣י הַמֶּ֔לֶךְ הַיֹּשְׁבִ֥ים רִאשֹׁנָ֖ה בַּמַּלְכֽוּת׃
כְּדָת֙ מַֽה־לַּעֲשׂ֔וֹת בַּמַּלְכָּ֖ה וַשְׁתִּ֑י עַ֣ל ׀ אֲשֶׁ֣ר לֹֽא־עָשְׂתָ֗ה אֶֽת־מַאֲמַר֙ הַמֶּ֣לֶךְ אֲחַשְׁוֵר֔וֹשׁ בְּיַ֖ד הַסָּרִיסִֽים׃ {פ}
וַיֹּ֣אמֶר (מומכן) [מְמוּכָ֗ן] לִפְנֵ֤י הַמֶּ֙לֶךְ֙ וְהַשָּׂרִ֔ים לֹ֤א עַל־הַמֶּ֙לֶךְ֙ לְבַדּ֔וֹ עָוְתָ֖ה וַשְׁתִּ֣י הַמַּלְכָּ֑ה כִּ֤י עַל־כׇּל־הַשָּׂרִים֙ וְעַל־כׇּל־הָ֣עַמִּ֔ים אֲשֶׁ֕ר בְּכׇל־מְדִינ֖וֹת הַמֶּ֥לֶךְ אֲחַשְׁוֵרֽוֹשׁ׃
כִּֽי־יֵצֵ֤א דְבַר־הַמַּלְכָּה֙ עַל־כׇּל־הַנָּשִׁ֔ים לְהַבְז֥וֹת בַּעְלֵיהֶ֖ן בְּעֵינֵיהֶ֑ן בְּאׇמְרָ֗ם הַמֶּ֣לֶךְ אֲחַשְׁוֵר֡וֹשׁ אָמַ֞ר לְהָבִ֨יא אֶת־וַשְׁתִּ֧י הַמַּלְכָּ֛ה לְפָנָ֖יו וְלֹא־בָֽאָה׃
וְֽהַיּ֨וֹם הַזֶּ֜ה תֹּאמַ֣רְנָה ׀ שָׂר֣וֹת פָּֽרַס־וּמָדַ֗י אֲשֶׁ֤ר שָֽׁמְעוּ֙ אֶת־דְּבַ֣ר הַמַּלְכָּ֔ה לְכֹ֖ל שָׂרֵ֣י הַמֶּ֑לֶךְ וּכְדַ֖י בִּזָּי֥וֹן וָקָֽצֶף׃
אִם־עַל־הַמֶּ֣לֶךְ ט֗וֹב יֵצֵ֤א דְבַר־מַלְכוּת֙ מִלְּפָנָ֔יו וְיִכָּתֵ֛ב בְּדָתֵ֥י פָֽרַס־וּמָדַ֖י וְלֹ֣א יַעֲב֑וֹר אֲשֶׁ֨ר לֹֽא־תָב֜וֹא וַשְׁתִּ֗י לִפְנֵי֙ הַמֶּ֣לֶךְ אֲחַשְׁוֵר֔וֹשׁ וּמַלְכוּתָהּ֙ יִתֵּ֣ן הַמֶּ֔לֶךְ לִרְעוּתָ֖הּ הַטּוֹבָ֥ה מִמֶּֽנָּה׃
וְנִשְׁמַע֩ פִּתְגָ֨ם הַמֶּ֤לֶךְ אֲשֶֽׁר־יַעֲשֶׂה֙ בְּכׇל־מַלְכוּת֔וֹ כִּ֥י רַבָּ֖ה הִ֑יא וְכׇל־הַנָּשִׁ֗ים יִתְּנ֤וּ יְקָר֙ לְבַעְלֵיהֶ֔ן לְמִגָּד֖וֹל וְעַד־קָטָֽן׃
וַיִּיטַב֙ הַדָּבָ֔ר בְּעֵינֵ֥י הַמֶּ֖לֶךְ וְהַשָּׂרִ֑ים וַיַּ֥עַשׂ הַמֶּ֖לֶךְ כִּדְבַ֥ר מְמוּכָֽן׃
וַיִּשְׁלַ֤ח סְפָרִים֙ אֶל־כׇּל־מְדִינ֣וֹת הַמֶּ֔לֶךְ אֶל־מְדִינָ֤ה וּמְדִינָה֙ כִּכְתָבָ֔הּ וְאֶל־עַ֥ם וָעָ֖ם כִּלְשׁוֹנ֑וֹ לִהְי֤וֹת כׇּל־אִישׁ֙ שֹׂרֵ֣ר בְּבֵית֔וֹ וּמְדַבֵּ֖ר כִּלְשׁ֥וֹן עַמּֽוֹ׃ {פ}
אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה כְּשֹׁ֕ךְ חֲמַ֖ת הַמֶּ֣לֶךְ אֲחַשְׁוֵר֑וֹשׁ זָכַ֤ר אֶת־וַשְׁתִּי֙ וְאֵ֣ת אֲשֶׁר־עָשָׂ֔תָה וְאֵ֥ת אֲשֶׁר־נִגְזַ֖ר עָלֶֽיהָ׃
וַיֹּאמְר֥וּ נַעֲרֵֽי־הַמֶּ֖לֶךְ מְשָׁרְתָ֑יו יְבַקְשׁ֥וּ לַמֶּ֛לֶךְ נְעָר֥וֹת בְּתוּל֖וֹת טוֹב֥וֹת מַרְאֶֽה׃
וְיַפְקֵ֨ד הַמֶּ֣לֶךְ פְּקִידִים֮ בְּכׇל־מְדִינ֣וֹת מַלְכוּתוֹ֒ וְיִקְבְּצ֣וּ אֶת־כׇּל־נַעֲרָֽה־בְ֠תוּלָ֠ה טוֹבַ֨ת מַרְאֶ֜ה אֶל־שׁוּשַׁ֤ן הַבִּירָה֙ אֶל־בֵּ֣ית הַנָּשִׁ֔ים אֶל־יַ֥ד הֵגֶ֛א סְרִ֥יס הַמֶּ֖לֶךְ שֹׁמֵ֣ר הַנָּשִׁ֑ים וְנָת֖וֹן תַּמְרֻקֵיהֶֽן׃
וְהַֽנַּעֲרָ֗ה אֲשֶׁ֤ר תִּיטַב֙ בְּעֵינֵ֣י הַמֶּ֔לֶךְ תִּמְלֹ֖ךְ תַּ֣חַת וַשְׁתִּ֑י וַיִּיטַ֧ב הַדָּבָ֛ר בְּעֵינֵ֥י הַמֶּ֖לֶךְ וַיַּ֥עַשׂ כֵּֽן׃ {פ}
אִ֣ישׁ יְהוּדִ֔י הָיָ֖ה בְּשׁוּשַׁ֣ן הַבִּירָ֑ה וּשְׁמ֣וֹ מׇרְדֳּכַ֗י בֶּ֣ן יָאִ֧יר בֶּן־שִׁמְעִ֛י בֶּן־קִ֖ישׁ אִ֥ישׁ יְמִינִֽי׃
אֲשֶׁ֤ר הׇגְלָה֙ מִיר֣וּשָׁלַ֔יִם עִם־הַגֹּלָה֙ אֲשֶׁ֣ר הׇגְלְתָ֔ה עִ֖ם יְכׇנְיָ֣ה מֶֽלֶךְ־יְהוּדָ֑ה אֲשֶׁ֣ר הֶגְלָ֔ה נְבוּכַדְנֶצַּ֖ר מֶ֥לֶךְ בָּבֶֽל׃
וַיְהִ֨י אֹמֵ֜ן אֶת־הֲדַסָּ֗ה הִ֤יא אֶסְתֵּר֙ בַּת־דֹּד֔וֹ כִּ֛י אֵ֥ין לָ֖הּ אָ֣ב וָאֵ֑ם וְהַנַּעֲרָ֤ה יְפַת־תֹּ֙אַר֙ וְטוֹבַ֣ת מַרְאֶ֔ה וּבְמ֤וֹת אָבִ֙יהָ֙ וְאִמָּ֔הּ לְקָחָ֧הּ מׇרְדֳּכַ֛י ל֖וֹ לְבַֽת׃
וַיְהִ֗י בְּהִשָּׁמַ֤ע דְּבַר־הַמֶּ֙לֶךְ֙ וְדָת֔וֹ וּֽבְהִקָּבֵ֞ץ נְעָר֥וֹת רַבּ֛וֹת אֶל־שׁוּשַׁ֥ן הַבִּירָ֖ה אֶל־יַ֣ד הֵגָ֑י וַתִּלָּקַ֤ח אֶסְתֵּר֙ אֶל־בֵּ֣ית הַמֶּ֔לֶךְ אֶל־יַ֥ד הֵגַ֖י שֹׁמֵ֥ר הַנָּשִֽׁים׃
וַתִּיטַ֨ב הַנַּעֲרָ֣ה בְעֵינָיו֮ וַתִּשָּׂ֣א חֶ֣סֶד לְפָנָיו֒ וַ֠יְבַהֵ֠ל אֶת־תַּמְרוּקֶ֤יהָ וְאֶת־מָנוֹתֶ֙הָ֙ לָתֵ֣ת לָ֔הּ וְאֵת֙ שֶׁ֣בַע הַנְּעָר֔וֹת הָרְאֻי֥וֹת לָֽתֶת־לָ֖הּ מִבֵּ֣ית הַמֶּ֑לֶךְ וַיְשַׁנֶּ֧הָ וְאֶת־נַעֲרוֹתֶ֛יהָ לְט֖וֹב בֵּ֥ית הַנָּשִֽׁים׃
לֹא־הִגִּ֣ידָה אֶסְתֵּ֔ר אֶת־עַמָּ֖הּ וְאֶת־מֽוֹלַדְתָּ֑הּ כִּ֧י מׇרְדֳּכַ֛י צִוָּ֥ה עָלֶ֖יהָ אֲשֶׁ֥ר לֹא־תַגִּֽיד׃ {ס}        
וּבְכׇל־י֣וֹם וָי֔וֹם מׇרְדֳּכַי֙ מִתְהַלֵּ֔ךְ לִפְנֵ֖י חֲצַ֣ר בֵּית־הַנָּשִׁ֑ים לָדַ֙עַת֙ אֶת־שְׁל֣וֹם אֶסְתֵּ֔ר וּמַה־יֵּעָשֶׂ֖ה בָּֽהּ׃
וּבְהַגִּ֡יעַ תֹּר֩ נַעֲרָ֨ה וְנַעֲרָ֜ה לָב֣וֹא ׀ אֶל־הַמֶּ֣לֶךְ אֲחַשְׁוֵר֗וֹשׁ מִקֵּץ֩ הֱי֨וֹת לָ֜הּ כְּדָ֤ת הַנָּשִׁים֙ שְׁנֵ֣ים עָשָׂ֣ר חֹ֔דֶשׁ כִּ֛י כֵּ֥ן יִמְלְא֖וּ יְמֵ֣י מְרוּקֵיהֶ֑ן שִׁשָּׁ֤ה חֳדָשִׁים֙ בְּשֶׁ֣מֶן הַמֹּ֔ר וְשִׁשָּׁ֤ה חֳדָשִׁים֙ בַּבְּשָׂמִ֔ים וּבְתַמְרוּקֵ֖י הַנָּשִֽׁים׃
וּבָזֶ֕ה הַֽנַּעֲרָ֖ה בָּאָ֣ה אֶל־הַמֶּ֑לֶךְ אֵת֩ כׇּל־אֲשֶׁ֨ר תֹּאמַ֜ר יִנָּ֤תֵֽן לָהּ֙ לָב֣וֹא עִמָּ֔הּ מִבֵּ֥ית הַנָּשִׁ֖ים עַד־בֵּ֥ית הַמֶּֽלֶךְ׃
בָּעֶ֣רֶב ׀ הִ֣יא בָאָ֗ה וּ֠בַבֹּ֠קֶר הִ֣יא שָׁבָ֞ה אֶל־בֵּ֤ית הַנָּשִׁים֙ שֵׁנִ֔י אֶל־יַ֧ד שַֽׁעַשְׁגַ֛ז סְרִ֥יס הַמֶּ֖לֶךְ שֹׁמֵ֣ר הַפִּֽילַגְשִׁ֑ים לֹא־תָב֥וֹא עוֹד֙ אֶל־הַמֶּ֔לֶךְ כִּ֣י אִם־חָפֵ֥ץ בָּ֛הּ הַמֶּ֖לֶךְ וְנִקְרְאָ֥ה בְשֵֽׁם׃
וּבְהַגִּ֣יעַ תֹּר־אֶסְתֵּ֣ר בַּת־אֲבִיחַ֣יִל דֹּ֣ד מׇרְדֳּכַ֡י אֲשֶׁר֩ לָקַֽח־ל֨וֹ לְבַ֜ת לָב֣וֹא אֶל־הַמֶּ֗לֶךְ לֹ֤א בִקְשָׁה֙ דָּבָ֔ר כִּ֠י אִ֣ם אֶת־אֲשֶׁ֥ר יֹאמַ֛ר הֵגַ֥י סְרִיס־הַמֶּ֖לֶךְ שֹׁמֵ֣ר הַנָּשִׁ֑ים וַתְּהִ֤י אֶסְתֵּר֙ נֹשֵׂ֣את חֵ֔ן בְּעֵינֵ֖י כׇּל־רֹאֶֽיהָ׃
וַתִּלָּקַ֨ח אֶסְתֵּ֜ר אֶל־הַמֶּ֤לֶךְ אֲחַשְׁוֵרוֹשׁ֙ אֶל־בֵּ֣ית מַלְכוּת֔וֹ בַּחֹ֥דֶשׁ הָעֲשִׂירִ֖י הוּא־חֹ֣דֶשׁ טֵבֵ֑ת בִּשְׁנַת־שֶׁ֖בַע לְמַלְכוּתֽוֹ׃
וַיֶּאֱהַ֨ב הַמֶּ֤לֶךְ אֶת־אֶסְתֵּר֙ מִכׇּל־הַנָּשִׁ֔ים וַתִּשָּׂא־חֵ֥ן וָחֶ֛סֶד לְפָנָ֖יו מִכׇּל־הַבְּתוּל֑וֹת וַיָּ֤שֶׂם כֶּֽתֶר־מַלְכוּת֙ בְּרֹאשָׁ֔הּ וַיַּמְלִיכֶ֖הָ תַּ֥חַת וַשְׁתִּֽי׃
וַיַּ֨עַשׂ הַמֶּ֜לֶךְ מִשְׁתֶּ֣ה גָד֗וֹל לְכׇל־שָׂרָיו֙ וַעֲבָדָ֔יו אֵ֖ת מִשְׁתֵּ֣ה אֶסְתֵּ֑ר וַהֲנָחָ֤ה לַמְּדִינוֹת֙ עָשָׂ֔ה וַיִּתֵּ֥ן מַשְׂאֵ֖ת כְּיַ֥ד הַמֶּֽלֶךְ׃
וּבְהִקָּבֵ֥ץ בְּתוּל֖וֹת שֵׁנִ֑ית וּמׇרְדֳּכַ֖י יֹשֵׁ֥ב בְּשַֽׁעַר־הַמֶּֽלֶךְ׃
אֵ֣ין אֶסְתֵּ֗ר מַגֶּ֤דֶת מֽוֹלַדְתָּהּ֙ וְאֶת־עַמָּ֔הּ כַּאֲשֶׁ֛ר צִוָּ֥ה עָלֶ֖יהָ מׇרְדֳּכָ֑י וְאֶת־מַאֲמַ֤ר מׇרְדֳּכַי֙ אֶסְתֵּ֣ר עֹשָׂ֔ה כַּאֲשֶׁ֛ר הָיְתָ֥ה בְאׇמְנָ֖ה אִתּֽוֹ׃ {ס}        
בַּיָּמִ֣ים הָהֵ֔ם וּמׇרְדֳּכַ֖י יוֹשֵׁ֣ב בְּשַֽׁעַר־הַמֶּ֑לֶךְ קָצַף֩ בִּגְתָ֨ן וָתֶ֜רֶשׁ שְׁנֵֽי־סָרִיסֵ֤י הַמֶּ֙לֶךְ֙ מִשֹּׁמְרֵ֣י הַסַּ֔ף וַיְבַקְשׁוּ֙ לִשְׁלֹ֣חַ יָ֔ד בַּמֶּ֖לֶךְ אֲחַשְׁוֵרֹֽשׁ׃
וַיִּוָּדַ֤ע הַדָּבָר֙ לְמׇרְדֳּכַ֔י וַיַּגֵּ֖ד לְאֶסְתֵּ֣ר הַמַּלְכָּ֑ה וַתֹּ֧אמֶר אֶסְתֵּ֛ר לַמֶּ֖לֶךְ בְּשֵׁ֥ם מׇרְדֳּכָֽי׃
וַיְבֻקַּ֤שׁ הַדָּבָר֙ וַיִּמָּצֵ֔א וַיִּתָּל֥וּ שְׁנֵיהֶ֖ם עַל־עֵ֑ץ וַיִּכָּתֵ֗ב בְּסֵ֛פֶר דִּבְרֵ֥י הַיָּמִ֖ים לִפְנֵ֥י הַמֶּֽלֶךְ׃ {פ}
אַחַ֣ר ׀ הַדְּבָרִ֣ים הָאֵ֗לֶּה גִּדַּל֩ הַמֶּ֨לֶךְ אֲחַשְׁוֵר֜וֹשׁ אֶת־הָמָ֧ן בֶּֽן־הַמְּדָ֛תָא הָאֲגָגִ֖י וַֽיְנַשְּׂאֵ֑הוּ וַיָּ֙שֶׂם֙ אֶת־כִּסְא֔וֹ מֵעַ֕ל כׇּל־הַשָּׂרִ֖ים אֲשֶׁ֥ר אִתּֽוֹ׃
וְכׇל־עַבְדֵ֨י הַמֶּ֜לֶךְ אֲשֶׁר־בְּשַׁ֣עַר הַמֶּ֗לֶךְ כֹּרְעִ֤ים וּמִֽשְׁתַּחֲוִים֙ לְהָמָ֔ן כִּי־כֵ֖ן צִוָּה־ל֣וֹ הַמֶּ֑לֶךְ וּמׇ֨רְדֳּכַ֔י לֹ֥א יִכְרַ֖ע וְלֹ֥א יִֽשְׁתַּחֲוֶֽה׃
וַיֹּ֨אמְר֜וּ עַבְדֵ֥י הַמֶּ֛לֶךְ אֲשֶׁר־בְּשַׁ֥עַר הַמֶּ֖לֶךְ לְמׇרְדֳּכָ֑י מַדּ֙וּעַ֙ אַתָּ֣ה עוֹבֵ֔ר אֵ֖ת מִצְוַ֥ת הַמֶּֽלֶךְ׃
וַיְהִ֗י (באמרם) [כְּאׇמְרָ֤ם] אֵלָיו֙ י֣וֹם וָי֔וֹם וְלֹ֥א שָׁמַ֖ע אֲלֵיהֶ֑ם וַיַּגִּ֣ידוּ לְהָמָ֗ן לִרְאוֹת֙ הֲיַֽעַמְדוּ֙ דִּבְרֵ֣י מׇרְדֳּכַ֔י כִּֽי־הִגִּ֥יד לָהֶ֖ם אֲשֶׁר־ה֥וּא יְהוּדִֽי׃
וַיַּ֣רְא הָמָ֔ן כִּי־אֵ֣ין מׇרְדֳּכַ֔י כֹּרֵ֥עַ וּמִֽשְׁתַּחֲוֶ֖ה ל֑וֹ וַיִּמָּלֵ֥א הָמָ֖ן חֵמָֽה׃
וַיִּ֣בֶז בְּעֵינָ֗יו לִשְׁלֹ֤חַ יָד֙ בְּמׇרְדֳּכַ֣י לְבַדּ֔וֹ כִּֽי־הִגִּ֥ידוּ ל֖וֹ אֶת־עַ֣ם מׇרְדֳּכָ֑י וַיְבַקֵּ֣שׁ הָמָ֗ן לְהַשְׁמִ֧יד אֶת־כׇּל־הַיְּהוּדִ֛ים אֲשֶׁ֛ר בְּכׇל־מַלְכ֥וּת אֲחַשְׁוֵר֖וֹשׁ עַ֥ם מׇרְדֳּכָֽי׃
בַּחֹ֤דֶשׁ הָרִאשׁוֹן֙ הוּא־חֹ֣דֶשׁ נִיסָ֔ן בִּשְׁנַת֙ שְׁתֵּ֣ים עֶשְׂרֵ֔ה לַמֶּ֖לֶךְ אֲחַשְׁוֵר֑וֹשׁ הִפִּ֣יל פּוּר֩ ה֨וּא הַגּוֹרָ֜ל לִפְנֵ֣י הָמָ֗ן מִיּ֧וֹם ׀ לְי֛וֹם וּמֵחֹ֛דֶשׁ לְחֹ֥דֶשׁ שְׁנֵים־עָשָׂ֖ר הוּא־חֹ֥דֶשׁ אֲדָֽר׃ {ס}        
וַיֹּ֤אמֶר הָמָן֙ לַמֶּ֣לֶךְ אֲחַשְׁוֵר֔וֹשׁ יֶשְׁנ֣וֹ עַם־אֶחָ֗ד מְפֻזָּ֤ר וּמְפֹרָד֙ בֵּ֣ין הָֽעַמִּ֔ים בְּכֹ֖ל מְדִינ֣וֹת מַלְכוּתֶ֑ךָ וְדָתֵיהֶ֞ם שֹׁנ֣וֹת מִכׇּל־עָ֗ם וְאֶת־דָּתֵ֤י הַמֶּ֙לֶךְ֙ אֵינָ֣ם עֹשִׂ֔ים וְלַמֶּ֥לֶךְ אֵין־שֹׁוֶ֖ה לְהַנִּיחָֽם׃
אִם־עַל־הַמֶּ֣לֶךְ ט֔וֹב יִכָּתֵ֖ב לְאַבְּדָ֑ם וַעֲשֶׂ֨רֶת אֲלָפִ֜ים כִּכַּר־כֶּ֗סֶף אֶשְׁקוֹל֙ עַל־יְדֵי֙ עֹשֵׂ֣י הַמְּלָאכָ֔ה לְהָבִ֖יא אֶל־גִּנְזֵ֥י הַמֶּֽלֶךְ׃
וַיָּ֧סַר הַמֶּ֛לֶךְ אֶת־טַבַּעְתּ֖וֹ מֵעַ֣ל יָד֑וֹ וַֽיִּתְּנָ֗הּ לְהָמָ֧ן בֶּֽן־הַמְּדָ֛תָא הָאֲגָגִ֖י צֹרֵ֥ר הַיְּהוּדִֽים׃
וַיֹּ֤אמֶר הַמֶּ֙לֶךְ֙ לְהָמָ֔ן הַכֶּ֖סֶף נָת֣וּן לָ֑ךְ וְהָעָ֕ם לַעֲשׂ֥וֹת בּ֖וֹ כַּטּ֥וֹב בְּעֵינֶֽיךָ׃
וַיִּקָּרְאוּ֩ סֹפְרֵ֨י הַמֶּ֜לֶךְ בַּחֹ֣דֶשׁ הָרִאשׁ֗וֹן בִּשְׁלוֹשָׁ֨ה עָשָׂ֣ר יוֹם֮ בּוֹ֒ וַיִּכָּתֵ֣ב כְּֽכׇל־אֲשֶׁר־צִוָּ֣ה הָמָ֡ן אֶ֣ל אֲחַשְׁדַּרְפְּנֵֽי־הַ֠מֶּ֠לֶךְ וְֽאֶל־הַפַּח֞וֹת אֲשֶׁ֣ר ׀ עַל־מְדִינָ֣ה וּמְדִינָ֗ה וְאֶל־שָׂ֤רֵי עַם֙ וָעָ֔ם מְדִינָ֤ה וּמְדִינָה֙ כִּכְתָבָ֔הּ וְעַ֥ם וָעָ֖ם כִּלְשׁוֹנ֑וֹ בְּשֵׁ֨ם הַמֶּ֤לֶךְ אֲחַשְׁוֵרֹשׁ֙ נִכְתָּ֔ב וְנֶחְתָּ֖ם בְּטַבַּ֥עַת הַמֶּֽלֶךְ׃
וְנִשְׁל֨וֹחַ סְפָרִ֜ים בְּיַ֣ד הָרָצִים֮ אֶל־כׇּל־מְדִינ֣וֹת הַמֶּ֒לֶךְ֒ לְהַשְׁמִ֡יד לַהֲרֹ֣ג וּלְאַבֵּ֣ד אֶת־כׇּל־הַ֠יְּהוּדִ֠ים מִנַּ֨עַר וְעַד־זָקֵ֜ן טַ֤ף וְנָשִׁים֙ בְּי֣וֹם אֶחָ֔ד בִּשְׁלוֹשָׁ֥ה עָשָׂ֛ר לְחֹ֥דֶשׁ שְׁנֵים־עָשָׂ֖ר הוּא־חֹ֣דֶשׁ אֲדָ֑ר וּשְׁלָלָ֖ם לָבֽוֹז׃
פַּתְשֶׁ֣גֶן הַכְּתָ֗ב לְהִנָּ֤תֵֽן דָּת֙ בְּכׇל־מְדִינָ֣ה וּמְדִינָ֔ה גָּל֖וּי לְכׇל־הָֽעַמִּ֑ים לִהְי֥וֹת עֲתִדִ֖ים לַיּ֥וֹם הַזֶּֽה׃
הָֽרָצִ֞ים יָצְא֤וּ דְחוּפִים֙ בִּדְבַ֣ר הַמֶּ֔לֶךְ וְהַדָּ֥ת נִתְּנָ֖ה בְּשׁוּשַׁ֣ן הַבִּירָ֑ה וְהַמֶּ֤לֶךְ וְהָמָן֙ יָשְׁב֣וּ לִשְׁתּ֔וֹת וְהָעִ֥יר שׁוּשָׁ֖ן נָבֽוֹכָה׃ {ס}        
וּמׇרְדֳּכַ֗י יָדַע֙ אֶת־כׇּל־אֲשֶׁ֣ר נַעֲשָׂ֔ה וַיִּקְרַ֤ע מׇרְדֳּכַי֙ אֶת־בְּגָדָ֔יו וַיִּלְבַּ֥שׁ שַׂ֖ק וָאֵ֑פֶר וַיֵּצֵא֙ בְּת֣וֹךְ הָעִ֔יר וַיִּזְעַ֛ק זְעָקָ֥ה גְדוֹלָ֖ה וּמָרָֽה׃
וַיָּב֕וֹא עַ֖ד לִפְנֵ֣י שַֽׁעַר־הַמֶּ֑לֶךְ כִּ֣י אֵ֥ין לָב֛וֹא אֶל־שַׁ֥עַר הַמֶּ֖לֶךְ בִּלְב֥וּשׁ שָֽׂק׃
וּבְכׇל־מְדִינָ֣ה וּמְדִינָ֗ה מְקוֹם֙ אֲשֶׁ֨ר דְּבַר־הַמֶּ֤לֶךְ וְדָתוֹ֙ מַגִּ֔יעַ אֵ֤בֶל גָּדוֹל֙ לַיְּהוּדִ֔ים וְצ֥וֹם וּבְכִ֖י וּמִסְפֵּ֑ד שַׂ֣ק וָאֵ֔פֶר יֻצַּ֖ע לָֽרַבִּֽים׃
(ותבואינה) [וַ֠תָּב֠וֹאנָה] נַעֲר֨וֹת אֶסְתֵּ֤ר וְסָרִיסֶ֙יהָ֙ וַיַּגִּ֣ידוּ לָ֔הּ וַתִּתְחַלְחַ֥ל הַמַּלְכָּ֖ה מְאֹ֑ד וַתִּשְׁלַ֨ח בְּגָדִ֜ים לְהַלְבִּ֣ישׁ אֶֽת־מׇרְדֳּכַ֗י וּלְהָסִ֥יר שַׂקּ֛וֹ מֵעָלָ֖יו וְלֹ֥א קִבֵּֽל׃
וַתִּקְרָא֩ אֶסְתֵּ֨ר לַהֲתָ֜ךְ מִסָּרִיסֵ֤י הַמֶּ֙לֶךְ֙ אֲשֶׁ֣ר הֶעֱמִ֣יד לְפָנֶ֔יהָ וַתְּצַוֵּ֖הוּ עַֽל־מׇרְדֳּכָ֑י לָדַ֥עַת מַה־זֶּ֖ה וְעַל־מַה־זֶּֽה׃
וַיֵּצֵ֥א הֲתָ֖ךְ אֶֽל־מׇרְדֳּכָ֑י אֶל־רְח֣וֹב הָעִ֔יר אֲשֶׁ֖ר לִפְנֵ֥י שַֽׁעַר־הַמֶּֽלֶךְ׃
וַיַּגֶּד־ל֣וֹ מׇרְדֳּכַ֔י אֵ֖ת כׇּל־אֲשֶׁ֣ר קָרָ֑הוּ וְאֵ֣ת ׀ פָּרָשַׁ֣ת הַכֶּ֗סֶף אֲשֶׁ֨ר אָמַ֤ר הָמָן֙ לִ֠שְׁק֠וֹל עַל־גִּנְזֵ֥י הַמֶּ֛לֶךְ (ביהודיים) [בַּיְּהוּדִ֖ים] לְאַבְּדָֽם׃
וְאֶת־פַּתְשֶׁ֣גֶן כְּתָֽב־הַ֠דָּ֠ת אֲשֶׁר־נִתַּ֨ן בְּשׁוּשָׁ֤ן לְהַשְׁמִידָם֙ נָ֣תַן ל֔וֹ לְהַרְא֥וֹת אֶת־אֶסְתֵּ֖ר וּלְהַגִּ֣יד לָ֑הּ וּלְצַוּ֣וֹת עָלֶ֗יהָ לָב֨וֹא אֶל־הַמֶּ֧לֶךְ לְהִֽתְחַנֶּן־ל֛וֹ וּלְבַקֵּ֥שׁ מִלְּפָנָ֖יו עַל־עַמָּֽהּ׃
וַיָּב֖וֹא הֲתָ֑ךְ וַיַּגֵּ֣ד לְאֶסְתֵּ֔ר אֵ֖ת דִּבְרֵ֥י מׇרְדֳּכָֽי׃
וַתֹּ֤אמֶר אֶסְתֵּר֙ לַהֲתָ֔ךְ וַתְּצַוֵּ֖הוּ אֶֽל־מׇרְדֳּכָֽי׃
כׇּל־עַבְדֵ֣י הַמֶּ֡לֶךְ וְעַם־מְדִינ֨וֹת הַמֶּ֜לֶךְ יֹֽדְעִ֗ים אֲשֶׁ֣ר כׇּל־אִ֣ישׁ וְאִשָּׁ֡ה אֲשֶׁ֣ר יָבֽוֹא־אֶל־הַמֶּ֩לֶךְ֩ אֶל־הֶחָצֵ֨ר הַפְּנִימִ֜ית אֲשֶׁ֣ר לֹֽא־יִקָּרֵ֗א אַחַ֤ת דָּתוֹ֙ לְהָמִ֔ית לְ֠בַ֠ד מֵאֲשֶׁ֨ר יֽוֹשִׁיט־ל֥וֹ הַמֶּ֛לֶךְ אֶת־שַׁרְבִ֥יט הַזָּהָ֖ב וְחָיָ֑ה וַאֲנִ֗י לֹ֤א נִקְרֵ֙אתִי֙ לָב֣וֹא אֶל־הַמֶּ֔לֶךְ זֶ֖ה שְׁלוֹשִׁ֥ים יֽוֹם׃
וַיַּגִּ֣ידוּ לְמׇרְדֳּכָ֔י אֵ֖ת דִּבְרֵ֥י אֶסְתֵּֽר׃ {פ}
וַיֹּ֥אמֶר מׇרְדֳּכַ֖י לְהָשִׁ֣יב אֶל־אֶסְתֵּ֑ר אַל־תְּדַמִּ֣י בְנַפְשֵׁ֔ךְ לְהִמָּלֵ֥ט בֵּית־הַמֶּ֖לֶךְ מִכׇּל־הַיְּהוּדִֽים׃
כִּ֣י אִם־הַחֲרֵ֣שׁ תַּחֲרִ֘ישִׁי֮ בָּעֵ֣ת הַזֹּאת֒ רֶ֣וַח וְהַצָּלָ֞ה יַעֲמ֤וֹד לַיְּהוּדִים֙ מִמָּק֣וֹם אַחֵ֔ר וְאַ֥תְּ וּבֵית־אָבִ֖יךְ תֹּאבֵ֑דוּ וּמִ֣י יוֹדֵ֔עַ אִם־לְעֵ֣ת כָּזֹ֔את הִגַּ֖עַתְּ לַמַּלְכֽוּת׃
וַתֹּ֥אמֶר אֶסְתֵּ֖ר לְהָשִׁ֥יב אֶֽל־מׇרְדֳּכָֽי׃
לֵךְ֩ כְּנ֨וֹס אֶת־כׇּל־הַיְּהוּדִ֜ים הַֽנִּמְצְאִ֣ים בְּשׁוּשָׁ֗ן וְצ֣וּמוּ עָ֠לַ֠י וְאַל־תֹּאכְל֨וּ וְאַל־תִּשְׁתּ֜וּ שְׁלֹ֤שֶׁת יָמִים֙ לַ֣יְלָה וָי֔וֹם גַּם־אֲנִ֥י וְנַעֲרֹתַ֖י אָצ֣וּם כֵּ֑ן וּבְכֵ֞ן אָב֤וֹא אֶל־הַמֶּ֙לֶךְ֙ אֲשֶׁ֣ר לֹֽא־כַדָּ֔ת וְכַאֲשֶׁ֥ר אָבַ֖דְתִּי אָבָֽדְתִּי׃
וַֽיַּעֲבֹ֖ר מׇרְדֳּכָ֑י וַיַּ֕עַשׂ כְּכֹ֛ל אֲשֶׁר־צִוְּתָ֥ה עָלָ֖יו אֶסְתֵּֽר׃ {ס}        
וַיְהִ֣י ׀ בַּיּ֣וֹם הַשְּׁלִישִׁ֗י וַתִּלְבַּ֤שׁ אֶסְתֵּר֙ מַלְכ֔וּת וַֽתַּעֲמֹ֞ד בַּחֲצַ֤ר בֵּית־הַמֶּ֙לֶךְ֙ הַפְּנִימִ֔ית נֹ֖כַח בֵּ֣ית הַמֶּ֑לֶךְ וְ֠הַמֶּ֠לֶךְ יוֹשֵׁ֞ב עַל־כִּסֵּ֤א מַלְכוּתוֹ֙ בְּבֵ֣ית הַמַּלְכ֔וּת נֹ֖כַח פֶּ֥תַח הַבָּֽיִת׃
וַיְהִי֩ כִרְא֨וֹת הַמֶּ֜לֶךְ אֶת־אֶסְתֵּ֣ר הַמַּלְכָּ֗ה עֹמֶ֙דֶת֙ בֶּֽחָצֵ֔ר נָשְׂאָ֥ה חֵ֖ן בְּעֵינָ֑יו וַיּ֨וֹשֶׁט הַמֶּ֜לֶךְ לְאֶסְתֵּ֗ר אֶת־שַׁרְבִ֤יט הַזָּהָב֙ אֲשֶׁ֣ר בְּיָד֔וֹ וַתִּקְרַ֣ב אֶסְתֵּ֔ר וַתִּגַּ֖ע בְּרֹ֥אשׁ הַשַּׁרְבִֽיט׃ {ס}        
וַיֹּ֤אמֶר לָהּ֙ הַמֶּ֔לֶךְ מַה־לָּ֖ךְ אֶסְתֵּ֣ר הַמַּלְכָּ֑ה וּמַה־בַּקָּשָׁתֵ֛ךְ עַד־חֲצִ֥י הַמַּלְכ֖וּת וְיִנָּ֥תֵֽן לָֽךְ׃
וַתֹּ֣אמֶר אֶסְתֵּ֔ר אִם־עַל־הַמֶּ֖לֶךְ ט֑וֹב יָב֨וֹא הַמֶּ֤לֶךְ וְהָמָן֙ הַיּ֔וֹם אֶל־הַמִּשְׁתֶּ֖ה אֲשֶׁר־עָשִׂ֥יתִי לֽוֹ׃
וַיֹּ֣אמֶר הַמֶּ֔לֶךְ מַהֲרוּ֙ אֶת־הָמָ֔ן לַעֲשׂ֖וֹת אֶת־דְּבַ֣ר אֶסְתֵּ֑ר וַיָּבֹ֤א הַמֶּ֙לֶךְ֙ וְהָמָ֔ן אֶל־הַמִּשְׁתֶּ֖ה אֲשֶׁר־עָשְׂתָ֥ה אֶסְתֵּֽר׃
וַיֹּ֨אמֶר הַמֶּ֤לֶךְ לְאֶסְתֵּר֙ בְּמִשְׁתֵּ֣ה הַיַּ֔יִן מַה־שְּׁאֵלָתֵ֖ךְ וְיִנָּ֣תֵֽן לָ֑ךְ וּמַה־בַּקָּשָׁתֵ֛ךְ עַד־חֲצִ֥י הַמַּלְכ֖וּת וְתֵעָֽשׂ׃
וַתַּ֥עַן אֶסְתֵּ֖ר וַתֹּאמַ֑ר שְׁאֵלָתִ֖י וּבַקָּשָׁתִֽי׃
אִם־מָצָ֨אתִי חֵ֜ן בְּעֵינֵ֣י הַמֶּ֗לֶךְ וְאִם־עַל־הַמֶּ֙לֶךְ֙ ט֔וֹב לָתֵת֙ אֶת־שְׁאֵ֣לָתִ֔י וְלַעֲשׂ֖וֹת אֶת־בַּקָּשָׁתִ֑י יָב֧וֹא הַמֶּ֣לֶךְ וְהָמָ֗ן אֶל־הַמִּשְׁתֶּה֙ אֲשֶׁ֣ר אֶֽעֱשֶׂ֣ה לָהֶ֔ם וּמָחָ֥ר אֶֽעֱשֶׂ֖ה כִּדְבַ֥ר הַמֶּֽלֶךְ׃
וַיֵּצֵ֤א הָמָן֙ בַּיּ֣וֹם הַה֔וּא שָׂמֵ֖חַ וְט֣וֹב לֵ֑ב וְכִרְאוֹת֩ הָמָ֨ן אֶֽת־מׇרְדֳּכַ֜י בְּשַׁ֣עַר הַמֶּ֗לֶךְ וְלֹא־קָם֙ וְלֹא־זָ֣ע מִמֶּ֔נּוּ וַיִּמָּלֵ֥א הָמָ֛ן עַֽל־מׇרְדֳּכַ֖י חֵמָֽה׃
וַיִּתְאַפַּ֣ק הָמָ֔ן וַיָּב֖וֹא אֶל־בֵּית֑וֹ וַיִּשְׁלַ֛ח וַיָּבֵ֥א אֶת־אֹהֲבָ֖יו וְאֶת־זֶ֥רֶשׁ אִשְׁתּֽוֹ׃
וַיְסַפֵּ֨ר לָהֶ֥ם הָמָ֛ן אֶת־כְּב֥וֹד עׇשְׁר֖וֹ וְרֹ֣ב בָּנָ֑יו וְאֵת֩ כׇּל־אֲשֶׁ֨ר גִּדְּל֤וֹ הַמֶּ֙לֶךְ֙ וְאֵ֣ת אֲשֶׁ֣ר נִשְּׂא֔וֹ עַל־הַשָּׂרִ֖ים וְעַבְדֵ֥י הַמֶּֽלֶךְ׃
וַיֹּ֘אמֶר֮ הָמָן֒ אַ֣ף לֹא־הֵבִ֩יאָה֩ אֶסְתֵּ֨ר הַמַּלְכָּ֧ה עִם־הַמֶּ֛לֶךְ אֶל־הַמִּשְׁתֶּ֥ה אֲשֶׁר־עָשָׂ֖תָה כִּ֣י אִם־אוֹתִ֑י וְגַם־לְמָחָ֛ר אֲנִ֥י קָֽרוּא־לָ֖הּ עִם־הַמֶּֽלֶךְ׃
וְכׇל־זֶ֕ה אֵינֶ֥נּוּ שֹׁוֶ֖ה לִ֑י בְּכׇל־עֵ֗ת אֲשֶׁ֨ר אֲנִ֤י רֹאֶה֙ אֶת־מׇרְדֳּכַ֣י הַיְּהוּדִ֔י יוֹשֵׁ֖ב בְּשַׁ֥עַר הַמֶּֽלֶךְ׃
וַתֹּ֣אמֶר לוֹ֩ זֶ֨רֶשׁ אִשְׁתּ֜וֹ וְכׇל־אֹֽהֲבָ֗יו יַֽעֲשׂוּ־עֵץ֮ גָּבֹ֣הַּ חֲמִשִּׁ֣ים אַמָּה֒ וּבַבֹּ֣קֶר ׀ אֱמֹ֣ר לַמֶּ֗לֶךְ וְיִתְל֤וּ אֶֽת־מׇרְדֳּכַי֙ עָלָ֔יו וּבֹֽא־עִם־הַמֶּ֥לֶךְ אֶל־הַמִּשְׁתֶּ֖ה שָׂמֵ֑חַ וַיִּיטַ֧ב הַדָּבָ֛ר לִפְנֵ֥י הָמָ֖ן וַיַּ֥עַשׂ הָעֵֽץ׃ {ס}        
בַּלַּ֣יְלָה הַה֔וּא נָדְדָ֖ה שְׁנַ֣ת הַמֶּ֑לֶךְ וַיֹּ֗אמֶר לְהָבִ֞יא אֶת־סֵ֤פֶר הַזִּכְרֹנוֹת֙ דִּבְרֵ֣י הַיָּמִ֔ים וַיִּהְי֥וּ נִקְרָאִ֖ים לִפְנֵ֥י הַמֶּֽלֶךְ׃
וַיִּמָּצֵ֣א כָת֗וּב אֲשֶׁר֩ הִגִּ֨יד מׇרְדֳּכַ֜י עַל־בִּגְתָ֣נָא וָתֶ֗רֶשׁ שְׁנֵי֙ סָרִיסֵ֣י הַמֶּ֔לֶךְ מִשֹּׁמְרֵ֖י הַסַּ֑ף אֲשֶׁ֤ר בִּקְשׁוּ֙ לִשְׁלֹ֣חַ יָ֔ד בַּמֶּ֖לֶךְ אֲחַשְׁוֵרֽוֹשׁ׃
וַיֹּ֣אמֶר הַמֶּ֔לֶךְ מַֽה־נַּעֲשָׂ֞ה יְקָ֧ר וּגְדוּלָּ֛ה לְמׇרְדֳּכַ֖י עַל־זֶ֑ה וַיֹּ֨אמְר֜וּ נַעֲרֵ֤י הַמֶּ֙לֶךְ֙ מְשָׁ֣רְתָ֔יו לֹא־נַעֲשָׂ֥ה עִמּ֖וֹ דָּבָֽר׃
וַיֹּ֥אמֶר הַמֶּ֖לֶךְ מִ֣י בֶחָצֵ֑ר וְהָמָ֣ן בָּ֗א לַחֲצַ֤ר בֵּית־הַמֶּ֙לֶךְ֙ הַחִ֣יצוֹנָ֔ה לֵאמֹ֣ר לַמֶּ֔לֶךְ לִתְלוֹת֙ אֶֽת־מׇרְדֳּכַ֔י עַל־הָעֵ֖ץ אֲשֶׁר־הֵכִ֥ין לֽוֹ׃
וַיֹּ֨אמְר֜וּ נַעֲרֵ֤י הַמֶּ֙לֶךְ֙ אֵלָ֔יו הִנֵּ֥ה הָמָ֖ן עֹמֵ֣ד בֶּחָצֵ֑ר וַיֹּ֥אמֶר הַמֶּ֖לֶךְ יָבֽוֹא׃
וַיָּבוֹא֮ הָמָן֒ וַיֹּ֤אמֶר לוֹ֙ הַמֶּ֔לֶךְ מַה־לַּעֲשׂ֕וֹת בָּאִ֕ישׁ אֲשֶׁ֥ר הַמֶּ֖לֶךְ חָפֵ֣ץ בִּיקָר֑וֹ וַיֹּ֤אמֶר הָמָן֙ בְּלִבּ֔וֹ לְמִ֞י יַחְפֹּ֥ץ הַמֶּ֛לֶךְ לַעֲשׂ֥וֹת יְקָ֖ר יוֹתֵ֥ר מִמֶּֽנִּי׃
וַיֹּ֥אמֶר הָמָ֖ן אֶל־הַמֶּ֑לֶךְ אִ֕ישׁ אֲשֶׁ֥ר הַמֶּ֖לֶךְ חָפֵ֥ץ בִּיקָרֽוֹ׃
יָבִ֙יאוּ֙ לְב֣וּשׁ מַלְכ֔וּת אֲשֶׁ֥ר לָֽבַשׁ־בּ֖וֹ הַמֶּ֑לֶךְ וְס֗וּס אֲשֶׁ֨ר רָכַ֤ב עָלָיו֙ הַמֶּ֔לֶךְ וַאֲשֶׁ֥ר נִתַּ֛ן כֶּ֥תֶר מַלְכ֖וּת בְּרֹאשֽׁוֹ׃
וְנָת֨וֹן הַלְּב֜וּשׁ וְהַסּ֗וּס עַל־יַד־אִ֞ישׁ מִשָּׂרֵ֤י הַמֶּ֙לֶךְ֙ הַֽפַּרְתְּמִ֔ים וְהִלְבִּ֙ישׁוּ֙ אֶת־הָאִ֔ישׁ אֲשֶׁ֥ר הַמֶּ֖לֶךְ חָפֵ֣ץ בִּֽיקָר֑וֹ וְהִרְכִּיבֻ֤הוּ עַל־הַסּוּס֙ בִּרְח֣וֹב הָעִ֔יר וְקָרְא֣וּ לְפָנָ֔יו כָּ֚כָה יֵעָשֶׂ֣ה לָאִ֔ישׁ אֲשֶׁ֥ר הַמֶּ֖לֶךְ חָפֵ֥ץ בִּיקָרֽוֹ׃
וַיֹּ֨אמֶר הַמֶּ֜לֶךְ לְהָמָ֗ן מַ֠הֵ֠ר קַ֣ח אֶת־הַלְּב֤וּשׁ וְאֶת־הַסּוּס֙ כַּאֲשֶׁ֣ר דִּבַּ֔רְתָּ וַֽעֲשֵׂה־כֵן֙ לְמׇרְדֳּכַ֣י הַיְּהוּדִ֔י הַיּוֹשֵׁ֖ב בְּשַׁ֣עַר הַמֶּ֑לֶךְ אַל־תַּפֵּ֣ל דָּבָ֔ר מִכֹּ֖ל אֲשֶׁ֥ר דִּבַּֽרְתָּ׃
וַיִּקַּ֤ח הָמָן֙ אֶת־הַלְּב֣וּשׁ וְאֶת־הַסּ֔וּס וַיַּלְבֵּ֖שׁ אֶֽת־מׇרְדֳּכָ֑י וַיַּרְכִּיבֵ֙הוּ֙ בִּרְח֣וֹב הָעִ֔יר וַיִּקְרָ֣א לְפָנָ֔יו כָּ֚כָה יֵעָשֶׂ֣ה לָאִ֔ישׁ אֲשֶׁ֥ר הַמֶּ֖לֶךְ חָפֵ֥ץ בִּיקָרֽוֹ׃
וַיָּ֥שׇׁב מׇרְדֳּכַ֖י אֶל־שַׁ֣עַר הַמֶּ֑לֶךְ וְהָמָן֙ נִדְחַ֣ף אֶל־בֵּית֔וֹ אָבֵ֖ל וַחֲפ֥וּי רֹֽאשׁ׃
וַיְסַפֵּ֨ר הָמָ֜ן לְזֶ֤רֶשׁ אִשְׁתּוֹ֙ וּלְכׇל־אֹ֣הֲבָ֔יו אֵ֖ת כׇּל־אֲשֶׁ֣ר קָרָ֑הוּ וַיֹּ֩אמְרוּ֩ ל֨וֹ חֲכָמָ֜יו וְזֶ֣רֶשׁ אִשְׁתּ֗וֹ אִ֣ם מִזֶּ֣רַע הַיְּהוּדִ֡ים מׇרְדֳּכַ֞י אֲשֶׁר֩ הַחִלּ֨וֹתָ לִנְפֹּ֤ל לְפָנָיו֙ לֹא־תוּכַ֣ל ל֔וֹ כִּֽי־נָפ֥וֹל תִּפּ֖וֹל לְפָנָֽיו׃
עוֹדָם֙ מְדַבְּרִ֣ים עִמּ֔וֹ וְסָרִיסֵ֥י הַמֶּ֖לֶךְ הִגִּ֑יעוּ וַיַּבְהִ֙לוּ֙ לְהָבִ֣יא אֶת־הָמָ֔ן אֶל־הַמִּשְׁתֶּ֖ה אֲשֶׁר־עָשְׂתָ֥ה אֶסְתֵּֽר׃
וַיָּבֹ֤א הַמֶּ֙לֶךְ֙ וְהָמָ֔ן לִשְׁתּ֖וֹת עִם־אֶסְתֵּ֥ר הַמַּלְכָּֽה׃
וַיֹּ֩אמֶר֩ הַמֶּ֨לֶךְ לְאֶסְתֵּ֜ר גַּ֣ם בַּיּ֤וֹם הַשֵּׁנִי֙ בְּמִשְׁתֵּ֣ה הַיַּ֔יִן מַה־שְּׁאֵלָתֵ֛ךְ אֶסְתֵּ֥ר הַמַּלְכָּ֖ה וְתִנָּ֣תֵֽן לָ֑ךְ וּמַה־בַּקָּשָׁתֵ֛ךְ עַד־חֲצִ֥י הַמַּלְכ֖וּת וְתֵעָֽשׂ׃
וַתַּ֨עַן אֶסְתֵּ֤ר הַמַּלְכָּה֙ וַתֹּאמַ֔ר אִם־מָצָ֨אתִי חֵ֤ן בְּעֵינֶ֙יךָ֙ הַמֶּ֔לֶךְ וְאִם־עַל־הַמֶּ֖לֶךְ ט֑וֹב תִּנָּֽתֶן־לִ֤י נַפְשִׁי֙ בִּשְׁאֵ֣לָתִ֔י וְעַמִּ֖י בְּבַקָּשָׁתִֽי׃
כִּ֤י נִמְכַּ֙רְנוּ֙ אֲנִ֣י וְעַמִּ֔י לְהַשְׁמִ֖יד לַהֲר֣וֹג וּלְאַבֵּ֑ד וְ֠אִלּ֠וּ לַעֲבָדִ֨ים וְלִשְׁפָח֤וֹת נִמְכַּ֙רְנוּ֙ הֶחֱרַ֔שְׁתִּי כִּ֣י אֵ֥ין הַצָּ֛ר שֹׁוֶ֖ה בְּנֵ֥זֶק הַמֶּֽלֶךְ׃ {ס}        
וַיֹּ֙אמֶר֙ הַמֶּ֣לֶךְ אֲחַשְׁוֵר֔וֹשׁ וַיֹּ֖אמֶר לְאֶסְתֵּ֣ר הַמַּלְכָּ֑ה מִ֣י ה֥וּא זֶה֙ וְאֵֽי־זֶ֣ה ה֔וּא אֲשֶׁר־מְלָא֥וֹ לִבּ֖וֹ לַעֲשׂ֥וֹת כֵּֽן׃
וַתֹּ֣אמֶר אֶסְתֵּ֔ר אִ֚ישׁ צַ֣ר וְאוֹיֵ֔ב הָמָ֥ן הָרָ֖ע הַזֶּ֑ה וְהָמָ֣ן נִבְעַ֔ת מִלִּפְנֵ֥י הַמֶּ֖לֶךְ וְהַמַּלְכָּֽה׃
וְהַמֶּ֜לֶךְ קָ֤ם בַּחֲמָתוֹ֙ מִמִּשְׁתֵּ֣ה הַיַּ֔יִן אֶל־גִּנַּ֖ת הַבִּיתָ֑ן וְהָמָ֣ן עָמַ֗ד לְבַקֵּ֤שׁ עַל־נַפְשׁוֹ֙ מֵֽאֶסְתֵּ֣ר הַמַּלְכָּ֔ה כִּ֣י רָאָ֔ה כִּֽי־כָלְתָ֥ה אֵלָ֛יו הָרָעָ֖ה מֵאֵ֥ת הַמֶּֽלֶךְ׃
וְהַמֶּ֡לֶךְ שָׁב֩ מִגִּנַּ֨ת הַבִּיתָ֜ן אֶל־בֵּ֣ית ׀ מִשְׁתֵּ֣ה הַיַּ֗יִן וְהָמָן֙ נֹפֵ֗ל עַל־הַמִּטָּה֙ אֲשֶׁ֣ר אֶסְתֵּ֣ר עָלֶ֔יהָ וַיֹּ֣אמֶר הַמֶּ֔לֶךְ הֲ֠גַ֠ם לִכְבּ֧וֹשׁ אֶת־הַמַּלְכָּ֛ה עִמִּ֖י בַּבָּ֑יִת הַדָּבָ֗ר יָצָא֙ מִפִּ֣י הַמֶּ֔לֶךְ וּפְנֵ֥י הָמָ֖ן חָפֽוּ׃ {ס}        
וַיֹּ֣אמֶר חַ֠רְבוֹנָ֠ה אֶחָ֨ד מִן־הַסָּרִיסִ֜ים לִפְנֵ֣י הַמֶּ֗לֶךְ גַּ֣ם הִנֵּה־הָעֵ֣ץ אֲשֶׁר־עָשָׂ֪ה הָמָ֟ן לְֽמׇרְדֳּכַ֞י אֲשֶׁ֧ר דִּבֶּר־ט֣וֹב עַל־הַמֶּ֗לֶךְ עֹמֵד֙ בְּבֵ֣ית הָמָ֔ן גָּבֹ֖הַּ חֲמִשִּׁ֣ים אַמָּ֑ה וַיֹּ֥אמֶר הַמֶּ֖לֶךְ תְּלֻ֥הוּ עָלָֽיו׃
וַיִּתְלוּ֙ אֶת־הָמָ֔ן עַל־הָעֵ֖ץ אֲשֶׁר־הֵכִ֣ין לְמׇרְדֳּכָ֑י וַחֲמַ֥ת הַמֶּ֖לֶךְ שָׁכָֽכָה׃ {פ}
בַּיּ֣וֹם הַה֗וּא נָתַ֞ן הַמֶּ֤לֶךְ אֲחַשְׁוֵרוֹשׁ֙ לְאֶסְתֵּ֣ר הַמַּלְכָּ֔ה אֶת־בֵּ֥ית הָמָ֖ן צֹרֵ֣ר (היהודיים) [הַיְּהוּדִ֑ים] וּמׇרְדֳּכַ֗י בָּ֚א לִפְנֵ֣י הַמֶּ֔לֶךְ כִּֽי־הִגִּ֥ידָה אֶסְתֵּ֖ר מַ֥ה הוּא־לָֽהּ׃
וַיָּ֨סַר הַמֶּ֜לֶךְ אֶת־טַבַּעְתּ֗וֹ אֲשֶׁ֤ר הֶֽעֱבִיר֙ מֵֽהָמָ֔ן וַֽיִּתְּנָ֖הּ לְמׇרְדֳּכָ֑י וַתָּ֧שֶׂם אֶסְתֵּ֛ר אֶֽת־מׇרְדֳּכַ֖י עַל־בֵּ֥ית הָמָֽן׃ {ס}        
וַתּ֣וֹסֶף אֶסְתֵּ֗ר וַתְּדַבֵּר֙ לִפְנֵ֣י הַמֶּ֔לֶךְ וַתִּפֹּ֖ל לִפְנֵ֣י רַגְלָ֑יו וַתֵּ֣בְךְּ וַתִּתְחַנֶּן־ל֗וֹ לְהַֽעֲבִיר֙ אֶת־רָעַת֙ הָמָ֣ן הָֽאֲגָגִ֔י וְאֵת֙ מַֽחֲשַׁבְתּ֔וֹ אֲשֶׁ֥ר חָשַׁ֖ב עַל־הַיְּהוּדִֽים׃
וַיּ֤וֹשֶׁט הַמֶּ֙לֶךְ֙ לְאֶסְתֵּ֔ר אֵ֖ת שַׁרְבִ֣ט הַזָּהָ֑ב וַתָּ֣קׇם אֶסְתֵּ֔ר וַֽתַּעֲמֹ֖ד לִפְנֵ֥י הַמֶּֽלֶךְ׃
וַ֠תֹּ֠אמֶר אִם־עַל־הַמֶּ֨לֶךְ ט֜וֹב וְאִם־מָצָ֧אתִי חֵ֣ן לְפָנָ֗יו וְכָשֵׁ֤ר הַדָּבָר֙ לִפְנֵ֣י הַמֶּ֔לֶךְ וְטוֹבָ֥ה אֲנִ֖י בְּעֵינָ֑יו יִכָּתֵ֞ב לְהָשִׁ֣יב אֶת־הַסְּפָרִ֗ים מַחֲשֶׁ֜בֶת הָמָ֤ן בֶּֽן־הַמְּדָ֙תָא֙ הָאֲגָגִ֔י אֲשֶׁ֣ר כָּתַ֗ב לְאַבֵּד֙ אֶת־הַיְּהוּדִ֔ים אֲשֶׁ֖ר בְּכׇל־מְדִינ֥וֹת הַמֶּֽלֶךְ׃
כִּ֠י אֵיכָכָ֤ה אוּכַל֙ וְֽרָאִ֔יתִי בָּרָעָ֖ה אֲשֶׁר־יִמְצָ֣א אֶת־עַמִּ֑י וְאֵֽיכָכָ֤ה אוּכַל֙ וְֽרָאִ֔יתִי בְּאׇבְדַ֖ן מוֹלַדְתִּֽי׃ {ס}        
וַיֹּ֨אמֶר הַמֶּ֤לֶךְ אֲחַשְׁוֵרֹשׁ֙ לְאֶסְתֵּ֣ר הַמַּלְכָּ֔ה וּֽלְמׇרְדֳּכַ֖י הַיְּהוּדִ֑י הִנֵּ֨ה בֵית־הָמָ֜ן נָתַ֣תִּי לְאֶסְתֵּ֗ר וְאֹתוֹ֙ תָּל֣וּ עַל־הָעֵ֔ץ עַ֛ל אֲשֶׁר־שָׁלַ֥ח יָד֖וֹ (ביהודיים) [בַּיְּהוּדִֽים]׃
וְ֠אַתֶּ֠ם כִּתְב֨וּ עַל־הַיְּהוּדִ֜ים כַּטּ֤וֹב בְּעֵֽינֵיכֶם֙ בְּשֵׁ֣ם הַמֶּ֔לֶךְ וְחִתְמ֖וּ בְּטַבַּ֣עַת הַמֶּ֑לֶךְ כִּֽי־כְתָ֞ב אֲשֶׁר־נִכְתָּ֣ב בְּשֵׁם־הַמֶּ֗לֶךְ וְנַחְתּ֛וֹם בְּטַבַּ֥עַת הַמֶּ֖לֶךְ אֵ֥ין לְהָשִֽׁיב׃
וַיִּקָּרְא֣וּ סֹפְרֵֽי־הַמֶּ֣לֶךְ בָּֽעֵת־הַ֠הִ֠יא בַּחֹ֨דֶשׁ הַשְּׁלִישִׁ֜י הוּא־חֹ֣דֶשׁ סִיוָ֗ן בִּשְׁלוֹשָׁ֣ה וְעֶשְׂרִים֮ בּוֹ֒ וַיִּכָּתֵ֣ב כְּֽכׇל־אֲשֶׁר־צִוָּ֣ה מׇרְדֳּכַ֣י אֶל־הַיְּהוּדִ֡ים וְאֶ֣ל הָאֲחַשְׁדַּרְפְּנִֽים־וְהַפַּחוֹת֩ וְשָׂרֵ֨י הַמְּדִינ֜וֹת אֲשֶׁ֣ר ׀ מֵהֹ֣דּוּ וְעַד־כּ֗וּשׁ שֶׁ֣בַע וְעֶשְׂרִ֤ים וּמֵאָה֙ מְדִינָ֔ה מְדִינָ֤ה וּמְדִינָה֙ כִּכְתָבָ֔הּ וְעַ֥ם וָעָ֖ם כִּלְשֹׁנ֑וֹ וְאֶ֨ל־הַיְּהוּדִ֔ים כִּכְתָבָ֖ם וְכִלְשׁוֹנָֽם׃
וַיִּכְתֹּ֗ב בְּשֵׁם֙ הַמֶּ֣לֶךְ אֲחַשְׁוֵרֹ֔שׁ וַיַּחְתֹּ֖ם בְּטַבַּ֣עַת הַמֶּ֑לֶךְ וַיִּשְׁלַ֣ח סְפָרִ֡ים בְּיַד֩ הָרָצִ֨ים בַּסּוּסִ֜ים רֹכְבֵ֤י הָרֶ֙כֶשׁ֙ הָֽאֲחַשְׁתְּרָנִ֔ים בְּנֵ֖י הָֽרַמָּכִֽים׃
אֲשֶׁר֩ נָתַ֨ן הַמֶּ֜לֶךְ לַיְּהוּדִ֣ים ׀ אֲשֶׁ֣ר בְּכׇל־עִיר־וָעִ֗יר לְהִקָּהֵל֮ וְלַעֲמֹ֣ד עַל־נַפְשָׁם֒ לְהַשְׁמִיד֩ וְלַהֲרֹ֨ג*(במגילות אשכנז לַהֲרֹ֨ג) וּלְאַבֵּ֜ד אֶת־כׇּל־חֵ֨יל עַ֧ם וּמְדִינָ֛ה הַצָּרִ֥ים אֹתָ֖ם טַ֣ף וְנָשִׁ֑ים וּשְׁלָלָ֖ם לָבֽוֹז׃
בְּי֣וֹם אֶחָ֔ד בְּכׇל־מְדִינ֖וֹת הַמֶּ֣לֶךְ אֲחַשְׁוֵר֑וֹשׁ בִּשְׁלוֹשָׁ֥ה עָשָׂ֛ר לְחֹ֥דֶשׁ שְׁנֵים־עָשָׂ֖ר הוּא־חֹ֥דֶשׁ אֲדָֽר׃
פַּתְשֶׁ֣גֶן הַכְּתָ֗ב לְהִנָּ֤תֵֽן דָּת֙ בְּכׇל־מְדִינָ֣ה וּמְדִינָ֔ה גָּל֖וּי לְכׇל־הָעַמִּ֑ים וְלִהְי֨וֹת (היהודיים) [הַיְּהוּדִ֤ים] (עתודים) [עֲתִידִים֙] לַיּ֣וֹם הַזֶּ֔ה לְהִנָּקֵ֖ם מֵאֹיְבֵיהֶֽם׃
הָרָצִ֞ים רֹכְבֵ֤י הָרֶ֙כֶשׁ֙ הָֽאֲחַשְׁתְּרָנִ֔ים יָ֥צְא֛וּ מְבֹהָלִ֥ים וּדְחוּפִ֖ים בִּדְבַ֣ר הַמֶּ֑לֶךְ וְהַדָּ֥ת נִתְּנָ֖ה בְּשׁוּשַׁ֥ן הַבִּירָֽה׃ {ס}        
וּמׇרְדֳּכַ֞י יָצָ֣א ׀ מִלִּפְנֵ֣י הַמֶּ֗לֶךְ בִּלְב֤וּשׁ מַלְכוּת֙ תְּכֵ֣לֶת וָח֔וּר וַעֲטֶ֤רֶת זָהָב֙ גְּדוֹלָ֔ה וְתַכְרִ֥יךְ בּ֖וּץ וְאַרְגָּמָ֑ן וְהָעִ֣יר שׁוּשָׁ֔ן צָהֲלָ֖ה וְשָׂמֵֽחָה׃
לַיְּהוּדִ֕ים הָֽיְתָ֥ה אוֹרָ֖ה וְשִׂמְחָ֑ה וְשָׂשֹׂ֖ן וִיקָֽר׃
וּבְכׇל־מְדִינָ֨ה וּמְדִינָ֜ה וּבְכׇל־עִ֣יר וָעִ֗יר מְקוֹם֙ אֲשֶׁ֨ר דְּבַר־הַמֶּ֤לֶךְ וְדָתוֹ֙ מַגִּ֔יעַ שִׂמְחָ֤ה וְשָׂשׂוֹן֙ לַיְּהוּדִ֔ים מִשְׁתֶּ֖ה וְי֣וֹם ט֑וֹב וְרַבִּ֞ים מֵֽעַמֵּ֤י הָאָ֙רֶץ֙ מִֽתְיַהֲדִ֔ים כִּֽי־נָפַ֥ל פַּֽחַד־הַיְּהוּדִ֖ים עֲלֵיהֶֽם׃
וּבִשְׁנֵים֩ עָשָׂ֨ר חֹ֜דֶשׁ הוּא־חֹ֣דֶשׁ אֲדָ֗ר בִּשְׁלוֹשָׁ֨ה עָשָׂ֥ר יוֹם֙ בּ֔וֹ אֲשֶׁ֨ר הִגִּ֧יעַ דְּבַר־הַמֶּ֛לֶךְ וְדָת֖וֹ לְהֵעָשׂ֑וֹת בַּיּ֗וֹם אֲשֶׁ֨ר שִׂבְּר֜וּ אֹיְבֵ֤י הַיְּהוּדִים֙ לִשְׁל֣וֹט בָּהֶ֔ם וְנַהֲפ֣וֹךְ ה֔וּא אֲשֶׁ֨ר יִשְׁלְט֧וּ הַיְּהוּדִ֛ים הֵ֖מָּה בְּשֹׂנְאֵיהֶֽם׃
נִקְהֲל֨וּ הַיְּהוּדִ֜ים בְּעָרֵיהֶ֗ם בְּכׇל־מְדִינוֹת֙ הַמֶּ֣לֶךְ אֲחַשְׁוֵר֔וֹשׁ לִשְׁלֹ֣חַ יָ֔ד בִּמְבַקְשֵׁ֖י רָֽעָתָ֑ם וְאִישׁ֙ לֹא־עָמַ֣ד לִפְנֵיהֶ֔ם*(במגילות אשכנז בִּפְנֵיהֶ֔ם) כִּֽי־נָפַ֥ל פַּחְדָּ֖ם עַל־כׇּל־הָעַמִּֽים׃
וְכׇל־שָׂרֵ֨י הַמְּדִינ֜וֹת וְהָאֲחַשְׁדַּרְפְּנִ֣ים וְהַפַּח֗וֹת וְעֹשֵׂ֤י הַמְּלָאכָה֙ אֲשֶׁ֣ר לַמֶּ֔לֶךְ מְנַשְּׂאִ֖ים אֶת־הַיְּהוּדִ֑ים כִּֽי־נָפַ֥ל פַּֽחַד־מׇרְדֳּכַ֖י עֲלֵיהֶֽם׃
כִּֽי־גָד֤וֹל מׇרְדֳּכַי֙ בְּבֵ֣ית הַמֶּ֔לֶךְ וְשׇׁמְע֖וֹ הוֹלֵ֣ךְ בְּכׇל־הַמְּדִינ֑וֹת כִּֽי־הָאִ֥ישׁ מׇרְדֳּכַ֖י הוֹלֵ֥ךְ וְגָדֽוֹל׃
וַיַּכּ֤וּ הַיְּהוּדִים֙ בְּכׇל־אֹ֣יְבֵיהֶ֔ם מַכַּת־חֶ֥רֶב וְהֶ֖רֶג וְאַבְדָ֑ן וַיַּֽעֲשׂ֥וּ בְשֹׂנְאֵיהֶ֖ם כִּרְצוֹנָֽם׃
וּבְשׁוּשַׁ֣ן הַבִּירָ֗ה הָרְג֤וּ הַיְּהוּדִים֙ וְאַבֵּ֔ד חֲמֵ֥שׁ מֵא֖וֹת אִֽישׁ׃        
וְאֵ֧ת ׀ פַּרְשַׁנְדָּ֛תָא        וְאֵ֥ת ׀ דַּֽלְפ֖וֹן        וְאֵ֥ת ׀ אַסְפָּֽתָא׃        
וְאֵ֧ת ׀ פּוֹרָ֛תָא        וְאֵ֥ת ׀ אֲדַלְיָ֖א        וְאֵ֥ת ׀ אֲרִידָֽתָא׃        
וְאֵ֤ת ׀ פַּרְמַ֙שְׁתָּא֙        וְאֵ֣ת ׀ אֲרִיסַ֔י        וְאֵ֥ת ׀ אֲרִדַ֖י*(בספרים אחרים אֲרִידַ֖י וכך כתוב במגילות רבות)        וְאֵ֥ת ׀ וַיְזָֽתָא׃        
עֲ֠שֶׂ֠רֶת בְּנֵ֨י הָמָ֧ן בֶּֽן־הַמְּדָ֛תָא צֹרֵ֥ר הַיְּהוּדִ֖ים הָרָ֑גוּ וּבַ֨בִּזָּ֔ה לֹ֥א שָׁלְח֖וּ אֶת־יָדָֽם׃
בַּיּ֣וֹם הַה֗וּא בָּ֣א מִסְפַּ֧ר הַֽהֲרוּגִ֛ים בְּשׁוּשַׁ֥ן הַבִּירָ֖ה לִפְנֵ֥י הַמֶּֽלֶךְ׃
וַיֹּ֨אמֶר הַמֶּ֜לֶךְ לְאֶסְתֵּ֣ר הַמַּלְכָּ֗ה בְּשׁוּשַׁ֣ן הַבִּירָ֡ה הָרְגוּ֩ הַיְּהוּדִ֨ים וְאַבֵּ֜ד חֲמֵ֧שׁ מֵא֣וֹת אִ֗ישׁ וְאֵת֙ עֲשֶׂ֣רֶת בְּנֵֽי־הָמָ֔ן בִּשְׁאָ֛ר מְדִינ֥וֹת הַמֶּ֖לֶךְ מֶ֣ה עָשׂ֑וּ וּמַה־שְּׁאֵֽלָתֵךְ֙ וְיִנָּ֣תֵֽן לָ֔ךְ וּמַה־בַּקָּשָׁתֵ֥ךְ ע֖וֹד וְתֵעָֽשׂ׃
וַתֹּ֤אמֶר אֶסְתֵּר֙ אִם־עַל־הַמֶּ֣לֶךְ ט֔וֹב יִנָּתֵ֣ן גַּם־מָחָ֗ר לַיְּהוּדִים֙ אֲשֶׁ֣ר בְּשׁוּשָׁ֔ן לַעֲשׂ֖וֹת כְּדָ֣ת הַיּ֑וֹם וְאֵ֛ת עֲשֶׂ֥רֶת בְּנֵֽי־הָמָ֖ן יִתְל֥וּ עַל־הָעֵֽץ׃
וַיֹּ֤אמֶר הַמֶּ֙לֶךְ֙ לְהֵֽעָשׂ֣וֹת כֵּ֔ן וַתִּנָּתֵ֥ן דָּ֖ת בְּשׁוּשָׁ֑ן וְאֵ֛ת עֲשֶׂ֥רֶת בְּנֵֽי־הָמָ֖ן תָּלֽוּ׃
וַיִּֽקָּהֲל֞וּ (היהודיים) [הַיְּהוּדִ֣ים] אֲשֶׁר־בְּשׁוּשָׁ֗ן גַּ֠ם בְּי֣וֹם אַרְבָּעָ֤ה עָשָׂר֙ לְחֹ֣דֶשׁ אֲדָ֔ר וַיַּֽהַרְג֣וּ בְשׁוּשָׁ֔ן שְׁלֹ֥שׁ מֵא֖וֹת אִ֑ישׁ וּבַ֨בִּזָּ֔ה לֹ֥א שָׁלְח֖וּ אֶת־יָדָֽם׃
וּשְׁאָ֣ר הַיְּהוּדִ֡ים אֲשֶׁר֩ בִּמְדִינ֨וֹת הַמֶּ֜לֶךְ נִקְהֲל֣וּ ׀ וְעָמֹ֣ד עַל־נַפְשָׁ֗ם וְנ֙וֹחַ֙ מֵאֹ֣יְבֵיהֶ֔ם וְהָרוֹג֙ בְּשֹׂ֣נְאֵיהֶ֔ם חֲמִשָּׁ֥ה וְשִׁבְעִ֖ים אָ֑לֶף וּבַ֨בִּזָּ֔ה לֹ֥א שָֽׁלְח֖וּ אֶת־יָדָֽם׃
בְּיוֹם־שְׁלוֹשָׁ֥ה עָשָׂ֖ר לְחֹ֣דֶשׁ אֲדָ֑ר וְנ֗וֹחַ בְּאַרְבָּעָ֤ה עָשָׂר֙ בּ֔וֹ וְעָשֹׂ֣ה אֹת֔וֹ י֖וֹם מִשְׁתֶּ֥ה וְשִׂמְחָֽה׃
(והיהודיים) [וְהַיְּהוּדִ֣ים] אֲשֶׁר־בְּשׁוּשָׁ֗ן נִקְהֲלוּ֙ בִּשְׁלוֹשָׁ֤ה עָשָׂר֙ בּ֔וֹ וּבְאַרְבָּעָ֥ה עָשָׂ֖ר בּ֑וֹ וְנ֗וֹחַ בַּחֲמִשָּׁ֤ה עָשָׂר֙ בּ֔וֹ וְעָשֹׂ֣ה אֹת֔וֹ י֖וֹם מִשְׁתֶּ֥ה וְשִׂמְחָֽה׃
עַל־כֵּ֞ן הַיְּהוּדִ֣ים (הפרוזים) [הַפְּרָזִ֗ים] הַיֹּשְׁבִים֮ בְּעָרֵ֣י הַפְּרָזוֹת֒ עֹשִׂ֗ים אֵ֠ת י֣וֹם אַרְבָּעָ֤ה עָשָׂר֙ לְחֹ֣דֶשׁ אֲדָ֔ר שִׂמְחָ֥ה וּמִשְׁתֶּ֖ה וְי֣וֹם ט֑וֹב וּמִשְׁלֹ֥חַ מָנ֖וֹת אִ֥ישׁ לְרֵעֵֽהוּ׃ {ס}        
וַיִּכְתֹּ֣ב מׇרְדֳּכַ֔י אֶת־הַדְּבָרִ֖ים הָאֵ֑לֶּה וַיִּשְׁלַ֨ח סְפָרִ֜ים אֶל־כׇּל־הַיְּהוּדִ֗ים אֲשֶׁר֙ בְּכׇל־מְדִינוֹת֙ הַמֶּ֣לֶךְ אֲחַשְׁוֵר֔וֹשׁ הַקְּרוֹבִ֖ים וְהָרְחוֹקִֽים׃
לְקַיֵּם֮ עֲלֵיהֶם֒ לִהְי֣וֹת עֹשִׂ֗ים אֵ֠ת י֣וֹם אַרְבָּעָ֤ה עָשָׂר֙ לְחֹ֣דֶשׁ אֲדָ֔ר וְאֵ֛ת יוֹם־חֲמִשָּׁ֥ה עָשָׂ֖ר בּ֑וֹ בְּכׇל־שָׁנָ֖ה וְשָׁנָֽה׃
כַּיָּמִ֗ים אֲשֶׁר־נָ֨חוּ בָהֶ֤ם הַיְּהוּדִים֙ מֵאֹ֣יְבֵיהֶ֔ם וְהַחֹ֗דֶשׁ אֲשֶׁר֩ נֶהְפַּ֨ךְ לָהֶ֤ם מִיָּגוֹן֙ לְשִׂמְחָ֔ה וּמֵאֵ֖בֶל לְי֣וֹם ט֑וֹב לַעֲשׂ֣וֹת אוֹתָ֗ם יְמֵי֙ מִשְׁתֶּ֣ה וְשִׂמְחָ֔ה וּמִשְׁלֹ֤חַ מָנוֹת֙ אִ֣ישׁ לְרֵעֵ֔הוּ וּמַתָּנ֖וֹת לָֽאֶבְיֹנִֽים׃
וְקִבֵּל֙ הַיְּהוּדִ֔ים אֵ֥ת אֲשֶׁר־הֵחֵ֖לּוּ לַעֲשׂ֑וֹת וְאֵ֛ת אֲשֶׁר־כָּתַ֥ב מׇרְדֳּכַ֖י אֲלֵיהֶֽם׃
כִּי֩ הָמָ֨ן בֶּֽן־הַמְּדָ֜תָא הָֽאֲגָגִ֗י צֹרֵר֙ כׇּל־הַיְּהוּדִ֔ים חָשַׁ֥ב עַל־הַיְּהוּדִ֖ים לְאַבְּדָ֑ם וְהִפִּ֥ל פּוּר֙ ה֣וּא הַגּוֹרָ֔ל לְהֻמָּ֖ם וּֽלְאַבְּדָֽם׃
וּבְבֹאָהּ֮ לִפְנֵ֣י הַמֶּ֒לֶךְ֒ אָמַ֣ר עִם־הַסֵּ֔פֶר יָשׁ֞וּב מַחֲשַׁבְתּ֧וֹ הָרָעָ֛ה אֲשֶׁר־חָשַׁ֥ב עַל־הַיְּהוּדִ֖ים עַל־רֹאשׁ֑וֹ וְתָל֥וּ אֹת֛וֹ וְאֶת־בָּנָ֖יו עַל־הָעֵֽץ׃
עַל־כֵּ֡ן קָֽרְאוּ֩ לַיָּמִ֨ים הָאֵ֤לֶּה פוּרִים֙ עַל־שֵׁ֣ם הַפּ֔וּר עַל־כֵּ֕ן עַל־כׇּל־דִּבְרֵ֖י הָאִגֶּ֣רֶת הַזֹּ֑את וּמָֽה־רָא֣וּ עַל־כָּ֔כָה וּמָ֥ה הִגִּ֖יעַ אֲלֵיהֶֽם׃
קִיְּמ֣וּ (וקבל) [וְקִבְּל֣וּ] הַיְּהוּדִים֩ ׀ עֲלֵיהֶ֨ם ׀ וְעַל־זַרְעָ֜ם וְעַ֨ל כׇּל־הַנִּלְוִ֤ים עֲלֵיהֶם֙ וְלֹ֣א יַעֲב֔וֹר לִהְי֣וֹת עֹשִׂ֗ים אֵ֣ת שְׁנֵ֤י הַיָּמִים֙ הָאֵ֔לֶּה כִּכְתָבָ֖ם וְכִזְמַנָּ֑ם בְּכׇל־שָׁנָ֖ה וְשָׁנָֽה׃
וְהַיָּמִ֣ים הָ֠אֵ֠לֶּה נִזְכָּרִ֨ים וְנַעֲשִׂ֜ים בְּכׇל־דּ֣וֹר וָד֗וֹר מִשְׁפָּחָה֙ וּמִשְׁפָּחָ֔ה מְדִינָ֥ה וּמְדִינָ֖ה וְעִ֣יר וָעִ֑יר וִימֵ֞י הַפּוּרִ֣ים הָאֵ֗לֶּה לֹ֤א יַֽעַבְרוּ֙ מִתּ֣וֹךְ הַיְּהוּדִ֔ים וְזִכְרָ֖ם לֹא־יָס֥וּף מִזַּרְעָֽם׃ {ס}        
וַ֠תִּכְתֹּ֠ב אֶסְתֵּ֨ר הַמַּלְכָּ֧ה בַת־אֲבִיחַ֛יִל וּמׇרְדֳּכַ֥י הַיְּהוּדִ֖י אֶת־כׇּל־תֹּ֑קֶף לְקַיֵּ֗ם אֵ֣ת אִגֶּ֧רֶת הַפֻּרִ֛ים הַזֹּ֖את הַשֵּׁנִֽית׃
וַיִּשְׁלַ֨ח סְפָרִ֜ים אֶל־כׇּל־הַיְּהוּדִ֗ים אֶל־שֶׁ֨בַע וְעֶשְׂרִ֤ים וּמֵאָה֙ מְדִינָ֔ה מַלְכ֖וּת אֲחַשְׁוֵר֑וֹשׁ דִּבְרֵ֥י שָׁל֖וֹם וֶאֱמֶֽת׃
לְקַיֵּ֡ם אֶת־יְמֵי֩ הַפֻּרִ֨ים הָאֵ֜לֶּה בִּזְמַנֵּיהֶ֗ם כַּאֲשֶׁר֩ קִיַּ֨ם עֲלֵיהֶ֜ם מׇרְדֳּכַ֤י הַיְּהוּדִי֙ וְאֶסְתֵּ֣ר הַמַּלְכָּ֔ה וְכַאֲשֶׁ֛ר קִיְּמ֥וּ עַל־נַפְשָׁ֖ם וְעַל־זַרְעָ֑ם דִּבְרֵ֥י הַצּוֹמ֖וֹת וְזַעֲקָתָֽם׃
וּמַאֲמַ֣ר אֶסְתֵּ֔ר קִיַּ֕ם דִּבְרֵ֥י הַפֻּרִ֖ים הָאֵ֑לֶּה וְנִכְתָּ֖ב בַּסֵּֽפֶר׃ {ס}        
וַיָּ֩שֶׂם֩ הַמֶּ֨לֶךְ (אחשרש) [אֲחַשְׁוֵר֧וֹשׁ] ׀ מַ֛ס עַל־הָאָ֖רֶץ וְאִיֵּ֥י הַיָּֽם׃
וְכׇל־מַעֲשֵׂ֤ה תׇקְפּוֹ֙ וּגְב֣וּרָת֔וֹ וּפָרָשַׁת֙ גְּדֻלַּ֣ת מׇרְדֳּכַ֔י אֲשֶׁ֥ר גִּדְּל֖וֹ הַמֶּ֑לֶךְ הֲלוֹא־הֵ֣ם כְּתוּבִ֗ים עַל־סֵ֙פֶר֙ דִּבְרֵ֣י הַיָּמִ֔ים לְמַלְכֵ֖י מָדַ֥י וּפָרָֽס׃
כִּ֣י ׀ מׇרְדֳּכַ֣י הַיְּהוּדִ֗י מִשְׁנֶה֙ לַמֶּ֣לֶךְ אֲחַשְׁוֵר֔וֹשׁ וְגָדוֹל֙ לַיְּהוּדִ֔ים וְרָצ֖וּי לְרֹ֣ב אֶחָ֑יו דֹּרֵ֥שׁ טוֹב֙ לְעַמּ֔וֹ וְדֹבֵ֥ר שָׁל֖וֹם לְכׇל־זַרְעֽוֹ׃
Source: Sefaria
Esther 1-10
It happened in the days of Ahasuerus—that Ahasuerus who reigned over a hundred and twenty-seven provinces from India to Cush.
In those days, when King Ahasuerus occupied the royal throne in the fortressafortress I.e., the fortified city. Shushan, 
in the third year of his reign, he gave a banquet for all the officials and courtiers—the administration of Persia and Media, the nobles and the governors of the provinces in his service. 
For no fewer than a hundred and eighty days he displayed the vast riches of his kingdom and the splendid glory of his majesty.
At the end of this period, the king gave a banquet for seven days in the court of the king’s palace garden for all the people who lived in the fortress Shushan, high and low alike. 
bMeaning of part of this verse uncertain. [There were hangings of] white cotton and blue wool, caught up by cords of fine linen and purple wool to silver rods and alabaster columns; and there were couches of gold and silver on a pavement of marble, alabaster, mother-of-pearl, and mosaics. 
Royal wine was served in abundance, as befits a king, in golden beakers, beakers of varied design. 
And the rule for the drinking was, “No restrictions!”cAnd the rule for the drinking was, “No restrictions!” Or “As for drinking according to the rule—no one enforced it.” For the king had given orders to every palace steward to comply with each man’s wishes. 
In addition, Queen Vashti gave a banquet for women, in the royal palacedpalace Or “hall”; cf. 5.1. of King Ahasuerus.
On the seventh day, when the king was merry with wine, he ordered Mehuman, Bizzetha, Harbona, Bigtha, Abagtha, Zethar, and Carcas, the seven eunuchs in attendance on King Ahasuerus, 
to bring Queen Vashti before the king wearing a royal diadem, to display her beauty to the peoples and the officials; for she was a beautiful woman. 
But Queen Vashti refused to come at the king’s command conveyed by the eunuchs. The king was greatly incensed, and his fury burned within him.
Then the king consulted the sages learned in procedure.eprocedure Lit. “the times.” (For it was the royal practice [to turn] to all who were versed in law and precedent. 
His closest advisers were Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven ministers of Persia and Media who had access to the royal presence and occupied the first place in the kingdom.) 
“What,” [he asked,] “shall be done, according to law, to Queen Vashti for failing to obey the command of King Ahasuerus conveyed by the eunuchs?”
Thereupon Memucan declared in the presence of the king and the ministers: “Queen Vashti has committed an offense not only against Your Majesty but also against all the officials and against all the peoples in all the provinces of King Ahasuerus.
For the queen’s behavior will make all wives despise their husbands, as they reflect that King Ahasuerus himself ordered Queen Vashti to be brought before him, but she would not come. 
This very day the ladies of Persia and Media, who have heard of the queen’s behavior, will cite it to all Your Majesty’s officials, and there will be no end of scorn and provocation!
“If it please Your Majesty, let a royal edict be issued by you, and let it be written into the laws of Persia and Media, so that it cannot be abrogated, that Vashti shall never enter the presence of King Ahasuerus. And let Your Majesty bestow her royal state upon another who is more worthy than she. 
Then will the judgment executed by Your Majesty resound throughout your realm, vast though it is; and all wives will treat their husbands with respect, high and low alike.”
The proposal was approved by the king and the ministers, and the king did as Memucan proposed. 
Dispatches were sent to all the provinces of the king, to every province in its own script and to every nation in its own language, that every man should wield authority in his home and speak the language of his own people.
Some time afterward, when the anger of King Ahasuerus subsided, he thought of Vashti and what she had done and what had been decreed against her. 
The king’s servants who attended him said, “Let beautiful young virgins be sought out for Your Majesty. 
Let Your Majesty appoint officers in every province of your realm to assemble all the beautiful young virgins at the fortress Shushan, in the harem under the supervision of Hege, the king’s eunuch, guardian of the women. Let them be provided with their cosmetics. 
And let the maiden who pleases Your Majesty be queen instead of Vashti.” The proposal pleased the king, and he acted upon it.
In the fortress Shushan lived a Jew by the name of Mordecai, son of Jair son of Shimei son of Kish, a Benjaminite. 
[Kish] had been exiled from Jerusalem in the group that was carried into exile along with King Jeconiah of Judah, who had been driven into exile by King Nebuchadnezzar of Babylon. 
He was foster father to Hadassah—that is, Esther—his uncle’s daughter, for she had neither father nor mother. The maiden was shapely and beautiful; and when her father and mother died, Mordecai adopted her as his own daughter.
When the king’s order and edict was proclaimed, and when many maidens were assembled in the fortress Shushan under the supervision of Hegai,aHegai Identical with Hege in v. 3. Esther too was taken into the king’s palace under the supervision of Hegai, guardian of the women. 
The maiden pleased him and won his favor, and he hastened to furnish her with her cosmetics and her rations, as well as with the seven maids who were her due from the king’s palace; and he treated her and her maids with special kindness in the harem. 
Esther did not reveal her people or her kindred, for Mordecai had told her not to reveal it. 
Every single day Mordecai would walk about in front of the court of the harem, to learn how Esther was faring and what was happening to her.
When each maiden’s turn came to go to King Ahasuerus at the end of the twelve months’ treatment prescribed for women (for that was the period spent on beautifying them: six months with oil of myrrh and six months with perfumes and women’s cosmetics, 
and it was after that that the maiden would go to the king), whatever she asked for would be given her to take with her from the harem to the king’s palace. 
She would go in the evening and leave in the morning for a second harem in charge of Shaashgaz, the king’s eunuch, guardian of the concubines. She would not go again to the king unless the king wanted her, whereupon she would be summoned by name. 
When the turn came for Esther daughter of Abihail—the uncle of Mordecai, who had adopted her as his own daughter—to go to the king, she did not ask for anything but what Hegai, the king’s eunuch, guardian of the women, advised. Yet Esther won the admiration of all who saw her.
Esther was taken to King Ahasuerus, in his royal palace,bpalace See note at 1.9. in the tenth month, which is the month of Tebeth, in the seventh year of his reign. 
The king loved Esther more than all the other women, and she won his grace and favor more than all the virgins. So he set a royal diadem on her head and made her queen instead of Vashti. 
The king gave a great banquet for all his officials and courtiers, “the banquet of Esther.” He proclaimed a remission of taxesca remission of taxes Or “an amnesty.” for the provinces and distributed gifts as befits a king.
dMeaning of verse uncertain. When the virgins were assembled a second time, Mordecai sat in the palace gate. 
But Esther still did not reveal her kindred or her people, as Mordecai had instructed her; for Esther obeyed Mordecai’s bidding, as she had done when she was under his tutelage.
At that time, when Mordecai was sitting in the palace gate, Bigthan and Teresh, two of the king’s eunuchs who guarded the threshold, became angry, and plotted to do away with King Ahasuerus. 
Mordecai learned of it and told it to Queen Esther, and Esther reported it to the king in Mordecai’s name. 
The matter was investigated and found to be so, and the two were impaled on stakes. This was recorded in the book of annals at the king’s behest.
Some time afterward, King Ahasuerus promoted Haman son of Hammedatha the Agagite; he advanced him and seated him higher than any of his fellow officials. 
All the king’s courtiers in the palace gate knelt and bowed low to Haman, for such was the king’s order concerning him; but Mordecai would not kneel or bow low. 
Then the king’s courtiers who were in the palace gate said to Mordecai, “Why do you disobey the king’s order?” 
When they spoke to him day after day and he would not listen to them, they told Haman, in order to see whether Mordecai’s resolve would prevail; for he had explained to them that he was a Jew.ahe was a Jew I.e., that as a Jew he could not bow to a descendant of Agag, the Amalekite king; see 1 Samuel 15, and cf. Exod. 17.14–16; Deut. 25.17–19. 
When Haman saw that Mordecai would not kneel or bow low to him, Haman was filled with rage. 
But he disdained to lay hands on Mordecai alone; having been told who Mordecai’s people were, Haman plotted to do away with all the Jews, Mordecai’s people, throughout the kingdom of Ahasuerus.
In the first month, that is, the month of Nisan, in the twelfth year of King Ahasuerus, pur—which means “the lot”—was cast before Haman concerning every day and every month, [until it fell on] the twelfth month, that is, the month of Adar. 
Haman then said to King Ahasuerus, “There is a certain people, scattered and dispersed among the other peoples in all the provinces of your realm, whose laws are different from those of any other people and who do not obey the king’s laws; and it is not in Your Majesty’s interest to tolerate them. 
If it please Your Majesty, let an edict be drawn for their destruction, and I will pay ten thousand talents of silver to the stewards for deposit in the royal treasury.” 
Thereupon the king removed his signet ring from his hand and gave it to Haman son of Hammedatha the Agagite, the foe of the Jews. 
And the king said, “The money and the people are yours to do with as you see fit.”
On the thirteenth day of the first month, the king’s scribes were summoned and a decree was issued, as Haman directed, to the king’s satraps, to the governors of every province, and to the officials of every people, to every province in its own script and to every people in its own language. The orders were issued in the name of King Ahasuerus and sealed with the king’s signet. 
Accordingly, written instructions were dispatched by couriers to all the king’s provinces to destroy, massacre, and exterminate all the Jews, young and old, children and women, on a single day, on the thirteenth day of the twelfth month—that is, the month of Adar—and to plunder their possessions. 
The text of the document was to the effect that a law should be proclaimed in every single province; it was to be publicly displayed to all the peoples, so that they might be ready for that day.
The couriers went out posthaste on the royal mission, and the decree was proclaimed in the fortress Shushan. The king and Haman sat down to feast, but the city of Shushan was dumfounded.
When Mordecai learned all that had happened, Mordecai tore his clothes and put on sackcloth and ashes. He went through the city, crying out loudly and bitterly, 
until he came in front of the palace gate; for one could not enter the palace gate wearing sackcloth.—
Also, in every province that the king’s command and decree reached, there was great mourning among the Jews, with fasting, weeping, and wailing, and everybody lay in sackcloth and ashes.— 
When Esther’s maids and eunuchs came and informed her, the queen was greatly agitated. She sent clothing for Mordecai to wear, so that he might take off his sackcloth; but he refused.
Thereupon Esther summoned Hathach, one of the eunuchs whom the king had appointed to serve her, and sent him to Mordecai to learn the why and wherefore of it all. 
Hathach went out to Mordecai in the city square in front of the palace gate;
and Mordecai told him all that had happened to him, and all about the money that Haman had offered to pay into the royal treasury for the destruction of the Jews. 
He also gave him the written text of the law that had been proclaimed in Shushan for their destruction. [He bade him] show it to Esther and inform her, and charge her to go to the king and to appeal to him and to plead with him for her people. 
When Hathach came and delivered Mordecai’s message to Esther, 
Esther told Hathach to take back to Mordecai the following reply:
“All the king’s courtiers and the people of the king’s provinces know that if any person, man or woman, enters the king’s presence in the inner court without having been summoned, there is but one law for him—that he be put to death. Only if the king extends the golden scepter to him may he live. Now I have not been summoned to visit the king for the last thirty days.”
When Mordecai was told what Esther had said, 
Mordecai had this message delivered to Esther: “Do not imagine that you, of all the Jews, will escape with your life by being in the king’s palace. 
On the contrary, if you keep silent in this crisis, relief and deliverance will come to the Jews from another quarter, while you and your father’s house will perish. And who knows, perhaps you have attained to royal position for just such a crisis.” 
Then Esther sent back this answer to Mordecai:
“Go, assemble all the Jews who live in Shushan, and fast in my behalf; do not eat or drink for three days, night or day. I and my maids will observe the same fast. Then I shall go to the king, though it is contrary to the law; and if I am to perish, I shall perish!” 
So Mordecai went about [the city] and did just as Esther had commanded him.
On the third day, Esther put on royal apparel and stood in the inner court of the king’s palace, facing the king’s palace, while the king was sitting on his royal throne in the throne room facing the entrance of the palace. 
As soon as the king saw Queen Esther standing in the court, she won his favor. The king extended to Esther the golden scepter that he had in his hand, and Esther approached and touched the tip of the scepter. 
“What troubles you, Queen Esther?” the king asked her. “And what is your request? Even to half the kingdom, it shall be granted you.” 
“If it please Your Majesty,” Esther replied, “let Your Majesty and Haman come today to the feast that I have prepared for him.” 
The king commanded, “Tell Haman to hurry and do Esther’s bidding.” So the king and Haman came to the feast that Esther had prepared.
At the wine feast, the king asked Esther, “What is your wish? It shall be granted you. And what is your request? Even to half the kingdom, it shall be fulfilled.” 
“My wish,” replied Esther, “my request— 
if Your Majesty will do me the favor, if it please Your Majesty to grant my wish and accede to my request—let Your Majesty and Haman come to the feast that I will prepare for them; and tomorrow I will do Your Majesty’s bidding.”
That day Haman went out happy and lighthearted. But when Haman saw Mordecai in the palace gate, and Mordecai did not rise or even stir on his account, Haman was filled with rage at him. 
Nevertheless, Haman controlled himself and went home. He sent for his friends and his wife Zeresh, 
and Haman told them about his great wealth and his many sons, and all about how the king had promoted him and advanced him above the officials and the king’s courtiers. 
“What is more,” said Haman, “Queen Esther gave a feast, and besides the king she did not have anyone but me. And tomorrow too I am invited by her along with the king. 
Yet all this means nothing to me every time I see that Jew Mordecai sitting in the palace gate.”
Then his wife Zeresh and all his friends said to him, “Let a stake be put up, fifty cubits high, and in the morning ask the king to have Mordecai impaled on it. Then you can go gaily with the king to the feast.” The proposal pleased Haman, and he had the stake put up.
That night, sleep deserted the king, and he ordered the book of records, the annals, to be brought; and it was read to the king. 
There it was found written that Mordecai had denounced Bigthana and Teresh, two of the king’s eunuchs who guarded the threshold, who had plotted to do away with King Ahasuerus. 
“What honor or advancement has been conferred on Mordecai for this?” the king inquired. “Nothing at all has been done for him,” replied the king’s servants who were in attendance on him. 
“Who is in the court?” the king asked. For Haman had just entered the outer court of the royal palace, to speak to the king about having Mordecai impaled on the stake he had prepared for him. 
“It is Haman standing in the court,” the king’s servants answered him. “Let him enter,” said the king. 
Haman entered, and the king asked him, “What should be done for a man whom the king desires to honor?” Haman said to himself, “Whom would the king desire to honor more than me?” 
So Haman said to the king, “For the man whom the king desires to honor, 
let royal garb that the king has worn be brought, and a horse on which the king has ridden and on whose head a royal diadem has been set; 
and let the attire and the horse be put in the charge of one of the king’s noble courtiers. And let the man whom the king desires to honor be attired and paraded on the horse through the city square, while they proclaim before him: This is what is done for the man whom the king desires to honor!” 
“Quick, then!” said the king to Haman. “Get the garb and the horse, as you have said, and do this to Mordecai the Jew, who sits in the king’s gate. Omit nothing of all you have proposed.” 
So Haman took the garb and the horse and arrayed Mordecai and paraded him through the city square; and he proclaimed before him: This is what is done for the man whom the king desires to honor!
Then Mordecai returned to the king’s gate, while Haman hurried home, his head covered in mourning. 
There Haman told his wife Zeresh and all his friends everything that had befallen him. His advisers and his wife Zeresh said to him, “If Mordecai, before whom you have begun to fall, is of Jewish stock, you will not overcome him; you will fall before him to your ruin.”
While they were still speaking with him, the king’s eunuchs arrived and hurriedly brought Haman to the banquet that Esther had prepared.
So the king and Haman came to feast with Queen Esther.
On the second day, the king again asked Esther at the wine feast, “What is your wish, Queen Esther? It shall be granted you. And what is your request? Even to half the kingdom, it shall be fulfilled.” 
Queen Esther replied: “If Your Majesty will do me the favor, and if it pleases Your Majesty, let my life be granted me as my wish, and my people as my request. 
For we have been sold, my people and I, to be destroyed, massacred, and exterminated. Had we only been sold as bondmen and bondwomen, I would have kept silent; for the adversaryathe adversary Emendation yields “a trifle” (ḥiṣṣar), lit. “little finger.” is not worthy of the king’s trouble.”
Thereupon King Ahasuerus demanded of Queen Esther, “Who is he and where is he who dared to do this?” 
“The adversary and enemy,” replied Esther, “is this evil Haman!” And Haman cringed in terror before the king and the queen. 
The king, in his fury, left the wine feast for the palace garden, while Haman remained to plead with Queen Esther for his life; for he saw that the king had resolved to destroy him. 
When the king returned from the palace garden to the banquet room, Haman was lying prostrate on the couch on which Esther reclined. “Is he attempting,” cried the king, “a conquest of the queen in my own palace?” No sooner did these words leave the king’s lips than Haman’s face was covered.bwas covered Meaning of Heb. uncertain. Emendation yields “blanched”; cf. Ps. 34.6. 
Then Harbonah, one of the eunuchs in attendance on the king, said, “What is more, a stake is standing at Haman’s house, fifty cubits high, which Haman made for Mordecai—the man whose words saved the king.” “Impale him on it!” the king ordered. 
So they impaled Haman on the stake that he had put up for Mordecai, and the king’s fury abated.
That very day King Ahasuerus gave the property of Haman, the enemy of the Jews, to Queen Esther. Mordecai presented himself to the king, for Esther had revealed how he was related to her. 
The king slipped off his ring, which he had taken back from Haman, and gave it to Mordecai; and Esther put Mordecai in charge of Haman’s property.
Esther spoke to the king again, falling at his feet and weeping, and pleading with him to avert the evil plotted by Haman the Agagite against the Jews. 
The king extended the golden scepter to Esther, and Esther arose and stood before the king. 
“If it please Your Majesty,” she said, “and if I have won your favor and the proposal seems right to Your Majesty, and if I am pleasing to you—let dispatches be written countermanding those that were written by Haman son of Hammedatha the Agagite, embodying his plot to annihilate the Jews throughout the king’s provinces. 
For how can I bear to see the disaster that will befall my people! And how can I bear to see the destruction of my kindred!”
Then King Ahasuerus said to Queen Esther and Mordecai the Jew, “I have given Haman’s property to Esther, and he has been impaled on the stake for scheming against the Jews. 
And you may further write with regard to the Jews as you see fit. [Write it] in the king’s name and seal it with the king’s signet, for an edict that has been written in the king’s name and sealed with the king’s signet may not be revoked.”
So the king’s scribes were summoned at that time, on the twenty-third day of the third month, that is, the month of Sivan; and letters were written, at Mordecai’s dictation, to the Jews and to the satraps, the governors and the officials of the one hundred and twenty-seven provinces from India to Cush: to every province in its own script and to every people in its own language, and to the Jews in their own script and language. 
He had them written in the name of King Ahasuerus and sealed with the king’s signet. Letters were dispatched by mounted couriers, riding steeds used in the king’s service, bred of the royal stud,aused in the king’s service, bred of the royal stud Meaning of Heb. uncertain. 
to this effect: The king has permitted the Jews of every city to assemble and fight for their lives; if any people or province attacks them, they may destroy, massacre, and exterminate its armed force together with women and children, and plunder their possessions— 
on a single day in all the provinces of King Ahasuerus, namely, on the thirteenth day of the twelfth month, that is, the month of Adar. 
The text of the document was to be issued as a law in every single province: it was to be publicly displayed to all the peoples, so that the Jews should be ready for that day to avenge themselves on their enemies. 
The couriers, mounted on royal steeds, went out in urgent haste at the king’s command; and the decree was proclaimed in the fortress Shushan.
Mordecai left the king’s presence in royal robes of blue and white, with a magnificent crown of gold and a mantle of fine linen and purple wool. And the city of Shushan rang with joyous cries. 
The Jews enjoyed light and gladness, happiness and honor. 
And in every province and in every city, when the king’s command and decree arrived, there was gladness and joy among the Jews, a feast and a holiday. And many of the people of the land professed to be Jews, for the fear of the Jews had fallen upon them.
And so, on the thirteenth day of the twelfth month—that is, the month of Adar—when the king’s command and decree were to be executed, the very day on which the enemies of the Jews had expected to get them in their power, the opposite happened, and the Jews got their enemies in their power. 
Throughout the provinces of King Ahasuerus, the Jews mustered in their cities to attack those who sought their hurt; and no one could withstand them, for the fear of them had fallen upon all the peoples. 
Indeed, all the officials of the provinces—the satraps, the governors, and the king’s stewards—showed deference to the Jews, because the fear of Mordecai had fallen upon them. 
For Mordecai was now powerful in the royal palace, and his fame was spreading through all the provinces; this man Mordecai was growing ever more powerful. 
So the Jews struck at their enemiesatheir enemies I.e., those armed forces that were reckless enough to attack despite the king’s declaration that the Jews could stand their ground with impunity; cf. v. 2 and 8.11. with the sword, slaying and destroying; they wreaked their will upon their enemies.
In the fortress Shushan the Jews killed a total of five hundred of them.
They also killedbThey also killed Moved up from v. 10 for clarity. 
Parshandatha,
Dalphon,
Aspatha,
Poratha,
Adalia,
Aridatha,
Parmashta,
Arisai,
Aridai,
and Vaizatha,
the ten sons of Haman son of Hammedatha, the foe of the Jews. But they did not lay hands on the spoil.
When the number of those slain in the fortress Shushan was reported on that same day to the king, 
the king said to Queen Esther, “In the fortress Shushan alone the Jews have killed a total of five hundred, as well as the ten sons of Haman. What then must they have done in the provinces of the realm! What is your wish now? It shall be granted you. And what else is your request? It shall be fulfilled.” 
“If it please Your Majesty,” Esther replied, “let the Jews in Shushan be permitted to act tomorrow also as they did today; and let Haman’s ten sons be impaled on the stake.” 
The king ordered that this should be done, and the decree was proclaimed in Shushan. Haman’s ten sons were impaled: 
and the Jews in Shushan mustered again on the fourteenth day of Adar and slew three hundred men in Shushan. But they did not lay hands on the spoil.
The rest of the Jews, those in the king’s provinces, likewise mustered and fought for their lives. They disposed of their enemies,ctheir enemies See note at v. 5. killing seventy-five thousand of their foes; but they did not lay hands on the spoil. 
That was on the thirteenth day of the month of Adar; and they rested on the fourteenth day and made it a day of feasting and merrymaking.
(But the Jews in Shushan mustered on both the thirteenth and fourteenth days, and so rested on the fifteenth, and made it a day of feasting and merrymaking.) 
That is why village Jews, who live in unwalled towns, observe the fourteenth day of the month of Adar and make it a day of merrymaking and feasting, and as a holiday and an occasion for sending gifts to one another.
Mordecai recorded these events. And he sent dispatches to all the Jews throughout the provinces of King Ahasuerus, near and far, 
charging them to observe the fourteenth and fifteenth days of Adar, every year— 
the same days on which the Jews enjoyed relief from their foes and the same month that had been transformed for them from one of grief and mourning to one of festive joy. They were to observe them as days of feasting and merrymaking, and as an occasion for sending gifts to one another and presents to the poor. 
The Jews accordingly assumed as an obligation that which they had begun to practice and that Mordecai prescribed for them.
For Haman son of Hammedatha the Agagite, the foe of all the Jews, had plotted to destroy the Jews, and had cast pur—that is, the lot—with intent to crush and exterminate them. 
But when [Esther] came before the king, he commanded: “With the promulgation of this decree,dWith the promulgation of this decree Meaning of Heb. uncertain. let the evil plot that he devised against the Jews recoil on his own head!” So they impaled him and his sons on the stake. 
For that reason these days were named Purim, after pur.
In view, then, of all the instructions in the said letter and of what they had experienced in that matter and what had befallen them, 
the Jews undertook and irrevocably obligated themselves and their descendants, and all who might join them, to observe these two days in the manner prescribed and at the proper time each year. 
Consequently, these days are recalled and observed in every generation: by every family, every province, and every city. And these days of Purim shall never cease among the Jews, and the memory of them shall never perish among their descendants.
eForce of these verses is uncertain in part. Verse 29 reads literally, “Then Queen Esther, daughter of Abihail, and Mordecai the Jew, wrote with full authority to confirm this second letter of Purim.” Then Queen Esther daughter of Abihail wrote a second letter of Purim for the purpose of confirming with full authority the aforementioned one of Mordecai the Jew. 
Dispatches were sent to all the Jews in the hundred and twenty-seven provinces of the realm of Ahasuerus with an ordinance of “equity and honesty”:fof “equity and honesty” I.e., of new holidays, the instituting of which is linked to love of equity and honesty in Zech. 8.19. 
These days of Purim shall be observed at their proper time, as Mordecai the Jew—and now Queen Esther—has obligated them to do, and just as they have assumed for themselves and their descendants the obligation of the fasts with their lamentations.gjust as they have assumed … fasts with their lamentations The Jews had long been observing fast days in commemoration of national calamities; see Zech. 7.5; 8.19. 
And Esther’s ordinance validating these observances of Purim was recorded in a scroll.
King Ahasuerus imposed tribute on the mainland and the islands.
All his mighty and powerful acts, and a full account of the greatness to which the king advanced Mordecai, are recorded in the Annals of the Kings of Media and Persia. 
For Mordecai the Jew ranked next to King Ahasuerus and was highly regarded by the Jews and popular with the multitude of his brethren; he sought the good of his people and interceded for the welfare of all his kindred.
Source: Sefaria

Megillat Ruth (Shavuot) – מגילת רות

Ruth 1-4
וַיְהִ֗י בִּימֵי֙ שְׁפֹ֣ט הַשֹּׁפְטִ֔ים וַיְהִ֥י רָעָ֖ב בָּאָ֑רֶץ וַיֵּ֨לֶךְ אִ֜ישׁ מִבֵּ֧ית לֶ֣חֶם יְהוּדָ֗ה לָגוּר֙ בִּשְׂדֵ֣י מוֹאָ֔ב ה֥וּא וְאִשְׁתּ֖וֹ וּשְׁנֵ֥י בָנָֽיו׃
וְשֵׁ֣ם הָאִ֣ישׁ אֱֽלִימֶ֡לֶךְ וְשֵׁם֩ אִשְׁתּ֨וֹ נׇעֳמִ֜י וְשֵׁ֥ם שְׁנֵֽי־בָנָ֣יו ׀ מַחְל֤וֹן וְכִלְיוֹן֙ אֶפְרָתִ֔ים מִבֵּ֥ית לֶ֖חֶם יְהוּדָ֑ה וַיָּבֹ֥אוּ שְׂדֵֽי־מוֹאָ֖ב וַיִּֽהְיוּ־שָֽׁם׃
וַיָּ֥מׇת אֱלִימֶ֖לֶךְ אִ֣ישׁ נׇעֳמִ֑י וַתִּשָּׁאֵ֥ר הִ֖יא וּשְׁנֵ֥י בָנֶֽיהָ׃
וַיִּשְׂא֣וּ לָהֶ֗ם נָשִׁים֙ מֹֽאֲבִיּ֔וֹת שֵׁ֤ם הָאַחַת֙ עׇרְפָּ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית ר֑וּת וַיֵּ֥שְׁבוּ שָׁ֖ם כְּעֶ֥שֶׂר שָׁנִֽים׃
וַיָּמֻ֥תוּ גַם־שְׁנֵיהֶ֖ם מַחְל֣וֹן וְכִלְי֑וֹן וַתִּשָּׁאֵר֙ הָֽאִשָּׁ֔ה מִשְּׁנֵ֥י יְלָדֶ֖יהָ וּמֵאִישָֽׁהּ׃
וַתָּ֤קׇם הִיא֙ וְכַלֹּתֶ֔יהָ וַתָּ֖שׇׁב מִשְּׂדֵ֣י מוֹאָ֑ב כִּ֤י שָֽׁמְעָה֙ בִּשְׂדֵ֣ה מוֹאָ֔ב כִּֽי־פָקַ֤ד יְהֹוָה֙ אֶת־עַמּ֔וֹ לָתֵ֥ת לָהֶ֖ם לָֽחֶם׃
וַתֵּצֵ֗א מִן־הַמָּקוֹם֙ אֲשֶׁ֣ר הָֽיְתָה־שָּׁ֔מָּה וּשְׁתֵּ֥י כַלּוֹתֶ֖יהָ עִמָּ֑הּ וַתֵּלַ֣כְנָה בַדֶּ֔רֶךְ לָשׁ֖וּב אֶל־אֶ֥רֶץ יְהוּדָֽה׃
וַתֹּ֤אמֶר נׇעֳמִי֙ לִשְׁתֵּ֣י כַלֹּתֶ֔יהָ לֵ֣כְנָה שֹּׁ֔בְנָה אִשָּׁ֖ה לְבֵ֣ית אִמָּ֑הּ (יעשה) [יַ֣עַשׂ] יְהֹוָ֤ה עִמָּכֶם֙ חֶ֔סֶד כַּאֲשֶׁ֧ר עֲשִׂיתֶ֛ם עִם־הַמֵּתִ֖ים וְעִמָּדִֽי׃
יִתֵּ֤ן יְהֹוָה֙ לָכֶ֔ם וּמְצֶ֣אןָ מְנוּחָ֔ה אִשָּׁ֖ה בֵּ֣ית אִישָׁ֑הּ וַתִּשַּׁ֣ק לָהֶ֔ן וַתִּשֶּׂ֥אנָה קוֹלָ֖ן וַתִּבְכֶּֽינָה׃
וַתֹּאמַ֖רְנָה־לָּ֑הּ כִּֽי־אִתָּ֥ךְ נָשׁ֖וּב לְעַמֵּֽךְ׃
וַתֹּ֤אמֶר נׇעֳמִי֙ שֹׁ֣בְנָה בְנֹתַ֔י לָ֥מָּה תֵלַ֖כְנָה עִמִּ֑י הַעֽוֹד־לִ֤י בָנִים֙ בְּֽמֵעַ֔י וְהָי֥וּ לָכֶ֖ם לַאֲנָשִֽׁים׃
שֹׁ֤בְנָה בְנֹתַי֙ לֵ֔כְןָ כִּ֥י זָקַ֖נְתִּי מִהְי֣וֹת לְאִ֑ישׁ כִּ֤י אָמַ֙רְתִּי֙ יֶשׁ־לִ֣י תִקְוָ֔ה גַּ֣ם הָיִ֤יתִי הַלַּ֙יְלָה֙ לְאִ֔ישׁ וְגַ֖ם יָלַ֥דְתִּי בָנִֽים׃
הֲלָהֵ֣ן ׀ תְּשַׂבֵּ֗רְנָה עַ֚ד אֲשֶׁ֣ר יִגְדָּ֔לוּ הֲלָהֵן֙ תֵּעָגֵ֔נָה לְבִלְתִּ֖י הֱי֣וֹת לְאִ֑ישׁ אַ֣ל בְּנֹתַ֗י כִּֽי־מַר־לִ֤י מְאֹד֙ מִכֶּ֔ם כִּֽי־יָצְאָ֥ה בִ֖י יַד־יְהֹוָֽה׃
וַתִּשֶּׂ֣נָה קוֹלָ֔ן וַתִּבְכֶּ֖ינָה ע֑וֹד וַתִּשַּׁ֤ק עׇרְפָּה֙ לַחֲמוֹתָ֔הּ וְר֖וּת דָּ֥בְקָה בָּֽהּ׃
וַתֹּ֗אמֶר הִנֵּה֙ שָׁ֣בָה יְבִמְתֵּ֔ךְ אֶל־עַמָּ֖הּ וְאֶל־אֱלֹהֶ֑יהָ שׁ֖וּבִי אַחֲרֵ֥י יְבִמְתֵּֽךְ׃
וַתֹּ֤אמֶר רוּת֙ אַל־תִּפְגְּעִי־בִ֔י לְעׇזְבֵ֖ךְ לָשׁ֣וּב מֵאַחֲרָ֑יִךְ כִּ֠י אֶל־אֲשֶׁ֨ר תֵּלְכִ֜י אֵלֵ֗ךְ וּבַאֲשֶׁ֤ר תָּלִ֙ינִי֙ אָלִ֔ין עַמֵּ֣ךְ עַמִּ֔י וֵאלֹהַ֖יִךְ אֱלֹהָֽי׃
בַּאֲשֶׁ֤ר תָּמ֙וּתִי֙ אָמ֔וּת וְשָׁ֖ם אֶקָּבֵ֑ר כֹּה֩ יַעֲשֶׂ֨ה יְהֹוָ֥ה לִי֙ וְכֹ֣ה יוֹסִ֔יף כִּ֣י הַמָּ֔וֶת יַפְרִ֖יד בֵּינִ֥י וּבֵינֵֽךְ׃
וַתֵּ֕רֶא כִּֽי־מִתְאַמֶּ֥צֶת הִ֖יא לָלֶ֣כֶת אִתָּ֑הּ וַתֶּחְדַּ֖ל לְדַבֵּ֥ר אֵלֶֽיהָ׃
וַתֵּלַ֣כְנָה שְׁתֵּיהֶ֔ם עַד־בּוֹאָ֖נָה בֵּ֣ית לָ֑חֶם וַיְהִ֗י כְּבוֹאָ֙נָה֙ בֵּ֣ית לֶ֔חֶם וַתֵּהֹ֤ם כׇּל־הָעִיר֙ עֲלֵיהֶ֔ן וַתֹּאמַ֖רְנָה הֲזֹ֥את נׇעֳמִֽי׃
וַתֹּ֣אמֶר אֲלֵיהֶ֔ן אַל־תִּקְרֶ֥אנָה לִ֖י נׇעֳמִ֑י קְרֶ֤אןָ לִי֙ מָרָ֔א כִּֽי־הֵמַ֥ר שַׁדַּ֛י לִ֖י מְאֹֽד׃
אֲנִי֙ מְלֵאָ֣ה הָלַ֔כְתִּי וְרֵיקָ֖ם הֱשִׁיבַ֣נִי יְהֹוָ֑ה לָ֣מָּה תִקְרֶ֤אנָה לִי֙ נׇעֳמִ֔י וַֽיהֹוָה֙ עָ֣נָה בִ֔י וְשַׁדַּ֖י הֵ֥רַֽע לִֽי׃
וַתָּ֣שׇׁב נׇעֳמִ֗י וְר֨וּת הַמּוֹאֲבִיָּ֤ה כַלָּתָהּ֙ עִמָּ֔הּ הַשָּׁ֖בָה מִשְּׂדֵ֣י מוֹאָ֑ב וְהֵ֗מָּה בָּ֚אוּ בֵּ֣ית לֶ֔חֶם בִּתְחִלַּ֖ת קְצִ֥יר שְׂעֹרִֽים׃
וּֽלְנׇעֳמִ֞י (מידע) [מוֹדָ֣ע] לְאִישָׁ֗הּ אִ֚ישׁ גִּבּ֣וֹר חַ֔יִל מִמִּשְׁפַּ֖חַת אֱלִימֶ֑לֶךְ וּשְׁמ֖וֹ בֹּֽעַז׃
וַתֹּ֩אמֶר֩ ר֨וּת הַמּוֹאֲבִיָּ֜ה אֶֽל־נׇעֳמִ֗י אֵלְכָה־נָּ֤א הַשָּׂדֶה֙ וַאֲלַקֳּטָ֣ה בַֽשִּׁבֳּלִ֔ים אַחַ֕ר אֲשֶׁ֥ר אֶמְצָא־חֵ֖ן בְּעֵינָ֑יו וַתֹּ֥אמֶר לָ֖הּ לְכִ֥י בִתִּֽי׃
וַתֵּ֤לֶךְ וַתָּבוֹא֙ וַתְּלַקֵּ֣ט בַּשָּׂדֶ֔ה אַחֲרֵ֖י הַקֹּצְרִ֑ים וַיִּ֣קֶר מִקְרֶ֔הָ חֶלְקַ֤ת הַשָּׂדֶה֙ לְבֹ֔עַז אֲשֶׁ֖ר מִמִּשְׁפַּ֥חַת אֱלִימֶֽלֶךְ׃
וְהִנֵּה־בֹ֗עַז בָּ֚א מִבֵּ֣ית לֶ֔חֶם וַיֹּ֥אמֶר לַקּוֹצְרִ֖ים יְהֹוָ֣ה עִמָּכֶ֑ם וַיֹּ֥אמְרוּ ל֖וֹ יְבָרֶכְךָ֥ יְהֹוָֽה׃
וַיֹּ֤אמֶר בֹּ֙עַז֙ לְנַֽעֲר֔וֹ הַנִּצָּ֖ב עַל־הַקּוֹצְרִ֑ים לְמִ֖י הַנַּעֲרָ֥ה הַזֹּֽאת׃
וַיַּ֗עַן הַנַּ֛עַר הַנִּצָּ֥ב עַל־הַקּוֹצְרִ֖ים וַיֹּאמַ֑ר נַעֲרָ֤ה מֽוֹאֲבִיָּה֙ הִ֔יא הַשָּׁ֥בָה עִֽם־נׇעֳמִ֖י מִשְּׂדֵ֥י מוֹאָֽב׃
וַתֹּ֗אמֶר אֲלַקֳּטָה־נָּא֙ וְאָסַפְתִּ֣י בָעֳמָרִ֔ים אַחֲרֵ֖י הַקּוֹצְרִ֑ים וַתָּב֣וֹא וַֽתַּעֲמ֗וֹד מֵאָ֤ז הַבֹּ֙קֶר֙ וְעַד־עַ֔תָּה זֶ֛ה שִׁבְתָּ֥הּ הַבַּ֖יִת מְעָֽט׃
וַיֹּ֩אמֶר֩ בֹּ֨עַז אֶל־ר֜וּת הֲל֧וֹא שָׁמַ֣עַתְּ בִּתִּ֗י אַל־תֵּֽלְכִי֙ לִלְקֹט֙ בְּשָׂדֶ֣ה אַחֵ֔ר וְגַ֛ם לֹ֥א תַעֲבוּרִ֖י מִזֶּ֑ה וְכֹ֥ה תִדְבָּקִ֖ין עִם־נַעֲרֹתָֽי׃
עֵינַ֜יִךְ בַּשָּׂדֶ֤ה אֲשֶׁר־יִקְצֹרוּן֙ וְהָלַ֣כְתְּ אַחֲרֵיהֶ֔ן הֲל֥וֹא צִוִּ֛יתִי אֶת־הַנְּעָרִ֖ים לְבִלְתִּ֣י נׇגְעֵ֑ךְ וְצָמִ֗ת וְהָלַכְתְּ֙ אֶל־הַכֵּלִ֔ים וְשָׁתִ֕ית מֵאֲשֶׁ֥ר יִשְׁאֲב֖וּן הַנְּעָרִֽים׃
וַתִּפֹּל֙ עַל־פָּנֶ֔יהָ וַתִּשְׁתַּ֖חוּ אָ֑רְצָה וַתֹּ֣אמֶר אֵלָ֗יו מַדּ֩וּעַ֩ מָצָ֨אתִי חֵ֤ן בְּעֵינֶ֙יךָ֙ לְהַכִּירֵ֔נִי וְאָנֹכִ֖י נׇכְרִיָּֽה׃
וַיַּ֤עַן בֹּ֙עַז֙ וַיֹּ֣אמֶר לָ֔הּ הֻגֵּ֨ד הֻגַּ֜ד לִ֗י כֹּ֤ל אֲשֶׁר־עָשִׂית֙ אֶת־חֲמוֹתֵ֔ךְ אַחֲרֵ֖י מ֣וֹת אִישֵׁ֑ךְ וַתַּעַזְבִ֞י אָבִ֣יךְ וְאִמֵּ֗ךְ וְאֶ֙רֶץ֙ מֽוֹלַדְתֵּ֔ךְ וַתֵּ֣לְכִ֔י אֶל־עַ֕ם אֲשֶׁ֥ר לֹא־יָדַ֖עַתְּ תְּמ֥וֹל שִׁלְשֽׁוֹם׃
יְשַׁלֵּ֥ם יְהֹוָ֖ה פׇּעֳלֵ֑ךְ וּתְהִ֨י מַשְׂכֻּרְתֵּ֜ךְ שְׁלֵמָ֗ה מֵעִ֤ם יְהֹוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁר־בָּ֖את לַחֲס֥וֹת תַּחַת־כְּנָפָֽיו׃
וַ֠תֹּ֠אמֶר אֶמְצָא־חֵ֨ן בְּעֵינֶ֤יךָ אֲדֹנִי֙ כִּ֣י נִֽחַמְתָּ֔נִי וְכִ֥י דִבַּ֖רְתָּ עַל־לֵ֣ב שִׁפְחָתֶ֑ךָ וְאָֽנֹכִי֙ לֹ֣א אֶהְיֶ֔ה כְּאַחַ֖ת שִׁפְחֹתֶֽיךָ׃
וַיֹּ֩אמֶר֩ לָ֨הֿ בֹ֜עַז לְעֵ֣ת הָאֹ֗כֶל גֹּ֤שִֽׁי הֲלֹם֙ וְאָכַ֣לְתְּ מִן־הַלֶּ֔חֶם וְטָבַ֥לְתְּ פִּתֵּ֖ךְ בַּחֹ֑מֶץ וַתֵּ֙שֶׁב֙ מִצַּ֣ד הַקֹּצְרִ֔ים וַיִּצְבׇּט־לָ֣הּ קָלִ֔י וַתֹּ֥אכַל וַתִּשְׂבַּ֖ע וַתֹּתַֽר׃
וַתָּ֖קׇם לְלַקֵּ֑ט וַיְצַו֩ בֹּ֨עַז אֶת־נְעָרָ֜יו לֵאמֹ֗ר גַּ֣ם בֵּ֧ין הָעֳמָרִ֛ים תְּלַקֵּ֖ט וְלֹ֥א תַכְלִימֽוּהָ׃
וְגַ֛ם שֹׁל־תָּשֹׁ֥לּוּ לָ֖הּ מִן־הַצְּבָתִ֑ים וַעֲזַבְתֶּ֥ם וְלִקְּטָ֖ה וְלֹ֥א תִגְעֲרוּ־בָֽהּ׃
וַתְּלַקֵּ֥ט בַּשָּׂדֶ֖ה עַד־הָעָ֑רֶב וַתַּחְבֹּט֙ אֵ֣ת אֲשֶׁר־לִקֵּ֔טָה וַיְהִ֖י כְּאֵיפָ֥ה שְׂעֹרִֽים׃
וַתִּשָּׂא֙ וַתָּב֣וֹא הָעִ֔יר וַתֵּ֥רֶא חֲמוֹתָ֖הּ אֵ֣ת אֲשֶׁר־לִקֵּ֑טָה וַתּוֹצֵא֙ וַתִּתֶּן־לָ֔הּ אֵ֥ת אֲשֶׁר־הוֹתִ֖רָה מִשׇּׂבְעָֽהּ׃
וַתֹּ֩אמֶר֩ לָ֨הּ חֲמוֹתָ֜הּ אֵיפֹ֨ה לִקַּ֤טְתְּ הַיּוֹם֙ וְאָ֣נָה עָשִׂ֔ית יְהִ֥י מַכִּירֵ֖ךְ בָּר֑וּךְ וַתַּגֵּ֣ד לַחֲמוֹתָ֗הּ אֵ֤ת אֲשֶׁר־עָֽשְׂתָה֙ עִמּ֔וֹ וַתֹּ֗אמֶר שֵׁ֤ם הָאִישׁ֙ אֲשֶׁ֨ר עָשִׂ֧יתִי עִמּ֛וֹ הַיּ֖וֹם בֹּֽעַז׃
וַתֹּ֨אמֶר נׇעֳמִ֜י לְכַלָּתָ֗הּ בָּר֥וּךְ הוּא֙ לַיהֹוָ֔ה אֲשֶׁר֙ לֹא־עָזַ֣ב חַסְדּ֔וֹ אֶת־הַחַיִּ֖ים וְאֶת־הַמֵּתִ֑ים וַתֹּ֧אמֶר לָ֣הּ נׇעֳמִ֗י קָר֥וֹב לָ֙נוּ֙ הָאִ֔ישׁ מִֽגֹּאֲלֵ֖נוּ הֽוּא׃
וַתֹּ֖אמֶר ר֣וּת הַמּוֹאֲבִיָּ֑ה גַּ֣ם ׀ כִּי־אָמַ֣ר אֵלַ֗י עִם־הַנְּעָרִ֤ים אֲשֶׁר־לִי֙ תִּדְבָּקִ֔ין עַ֣ד אִם־כִּלּ֔וּ אֵ֥ת כׇּל־הַקָּצִ֖יר אֲשֶׁר־לִֽי׃
וַתֹּ֥אמֶר נׇעֳמִ֖י אֶל־ר֣וּת כַּלָּתָ֑הּ ט֣וֹב בִּתִּ֗י כִּ֤י תֵצְאִי֙ עִם־נַ֣עֲרוֹתָ֔יו וְלֹ֥א יִפְגְּעוּ־בָ֖ךְ בְּשָׂדֶ֥ה אַחֵֽר׃
וַתִּדְבַּ֞ק בְּנַעֲר֥וֹת בֹּ֙עַז֙ לְלַקֵּ֔ט עַד־כְּל֥וֹת קְצִֽיר־הַשְּׂעֹרִ֖ים וּקְצִ֣יר הַחִטִּ֑ים וַתֵּ֖שֶׁב אֶת־חֲמוֹתָֽהּ׃
וַתֹּ֥אמֶר לָ֖הּ נׇעֳמִ֣י חֲמוֹתָ֑הּ בִּתִּ֕י הֲלֹ֧א אֲבַקֶּשׁ־לָ֛ךְ מָנ֖וֹחַ אֲשֶׁ֥ר יִֽיטַב־לָֽךְ׃
וְעַתָּ֗ה הֲלֹ֥א בֹ֙עַז֙ מֹֽדַעְתָּ֔נוּ אֲשֶׁ֥ר הָיִ֖ית אֶת־נַעֲרוֹתָ֑יו הִנֵּה־ה֗וּא זֹרֶ֛ה אֶת־גֹּ֥רֶן הַשְּׂעֹרִ֖ים הַלָּֽיְלָה׃
וְרָחַ֣צְתְּ ׀ וָסַ֗כְתְּ וְשַׂ֧מְתְּ (שמלתך) [שִׂמְלֹתַ֛יִךְ] עָלַ֖יִךְ (וירדתי) [וְיָרַ֣דְתְּ] הַגֹּ֑רֶן אַל־תִּוָּדְעִ֣י לָאִ֔ישׁ עַ֥ד כַּלֹּת֖וֹ לֶאֱכֹ֥ל וְלִשְׁתּֽוֹת׃
וִיהִ֣י בְשׇׁכְב֗וֹ וְיָדַ֙עַתְּ֙ אֶת־הַמָּקוֹם֙ אֲשֶׁ֣ר יִשְׁכַּב־שָׁ֔ם וּבָ֛את וְגִלִּ֥ית מַרְגְּלֹתָ֖יו (ושכבתי) [וְשָׁכָ֑בְתְּ] וְהוּא֙ יַגִּ֣יד לָ֔ךְ אֵ֖ת אֲשֶׁ֥ר תַּעֲשִֽׂין׃
וַתֹּ֖אמֶר אֵלֶ֑יהָ כֹּ֛ל אֲשֶׁר־תֹּאמְרִ֥י [אֵלַ֖י] אֶעֱשֶֽׂה׃
וַתֵּ֖רֶד הַגֹּ֑רֶן וַתַּ֕עַשׂ כְּכֹ֥ל אֲשֶׁר־צִוַּ֖תָּה חֲמוֹתָֽהּ׃
וַיֹּ֨אכַל בֹּ֤עַז וַיֵּשְׁתְּ֙ וַיִּיטַ֣ב לִבּ֔וֹ וַיָּבֹ֕א לִשְׁכַּ֖ב בִּקְצֵ֣ה הָעֲרֵמָ֑ה וַתָּבֹ֣א בַלָּ֔ט וַתְּגַ֥ל מַרְגְּלֹתָ֖יו וַתִּשְׁכָּֽב׃
וַֽיְהִי֙ בַּחֲצִ֣י הַלַּ֔יְלָה וַיֶּחֱרַ֥ד הָאִ֖ישׁ וַיִּלָּפֵ֑ת וְהִנֵּ֣ה אִשָּׁ֔ה שֹׁכֶ֖בֶת מַרְגְּלֹתָֽיו׃
וַיֹּ֖אמֶר מִי־אָ֑תְּ וַתֹּ֗אמֶר אָֽנֹכִי֙ ר֣וּת אֲמָתֶ֔ךָ וּפָרַשְׂתָּ֤ כְנָפֶ֙ךָ֙ עַל־אֲמָ֣תְךָ֔ כִּ֥י גֹאֵ֖ל אָֽתָּה׃
וַיֹּ֗אמֶר בְּרוּכָ֨ה אַ֤תְּ לַֽיהֹוָה֙ בִּתִּ֔י הֵיטַ֛בְתְּ חַסְדֵּ֥ךְ הָאַחֲר֖וֹן מִן־הָרִאשׁ֑וֹן לְבִלְתִּי־לֶ֗כֶת אַֽחֲרֵי֙ הַבַּ֣חוּרִ֔ים אִם־דַּ֖ל וְאִם־עָשִֽׁיר׃
וְעַתָּ֗ה בִּתִּי֙ אַל־תִּ֣ירְאִ֔י כֹּ֥ל אֲשֶׁר־תֹּאמְרִ֖י אֶעֱשֶׂה־לָּ֑ךְ כִּ֤י יוֹדֵ֙עַ֙ כׇּל־שַׁ֣עַר עַמִּ֔י כִּ֛י אֵ֥שֶׁת חַ֖יִל אָֽתְּ׃
וְעַתָּה֙ כִּ֣י אׇמְנָ֔ם כִּ֥י (אם) גֹאֵ֖ל אָנֹ֑כִי וְגַ֛ם יֵ֥שׁ גֹּאֵ֖ל קָר֥וֹב מִמֶּֽנִּי׃
לִ֣ינִי ׀ הַלַּ֗יְלָה וְהָיָ֤ה בַבֹּ֙קֶר֙ אִם־יִגְאָלֵ֥ךְ טוֹב֙ יִגְאָ֔ל וְאִם־לֹ֨א יַחְפֹּ֧ץ לְגׇאֳלֵ֛ךְ וּגְאַלְתִּ֥יךְ אָנֹ֖כִי חַי־יְהֹוָ֑ה שִׁכְבִ֖י עַד־הַבֹּֽקֶר׃
וַתִּשְׁכַּ֤ב מַרְגְּלוֹתָו֙ עַד־הַבֹּ֔קֶר וַתָּ֕קׇם (בטרום) [בְּטֶ֛רֶם] יַכִּ֥יר אִ֖ישׁ אֶת־רֵעֵ֑הוּ וַיֹּ֙אמֶר֙ אַל־יִוָּדַ֔ע כִּי־בָ֥אָה הָאִשָּׁ֖ה הַגֹּֽרֶן׃
וַיֹּ֗אמֶר הָ֠בִ֠י הַמִּטְפַּ֧חַת אֲשֶׁר־עָלַ֛יִךְ וְאֶחֳזִי־בָ֖הּ וַתֹּ֣אחֶז בָּ֑הּ וַיָּ֤מׇד שֵׁשׁ־שְׂעֹרִים֙ וַיָּ֣שֶׁת עָלֶ֔יהָ וַיָּבֹ֖א הָעִֽיר׃
וַתָּבוֹא֙ אֶל־חֲמוֹתָ֔הּ וַתֹּ֖אמֶר מִי־אַ֣תְּ בִּתִּ֑י וַתַּ֨גֶּד־לָ֔הּ אֵ֛ת כׇּל־אֲשֶׁ֥ר עָשָׂה־לָ֖הּ הָאִֽישׁ׃
וַתֹּ֕אמֶר שֵׁשׁ־הַשְּׂעֹרִ֥ים הָאֵ֖לֶּה נָ֣תַן לִ֑י כִּ֚י אָמַ֣ר [אֵלַ֔י] אַל־תָּב֥וֹאִי רֵיקָ֖ם אֶל־חֲמוֹתֵֽךְ׃
וַתֹּ֙אמֶר֙ שְׁבִ֣י בִתִּ֔י עַ֚ד אֲשֶׁ֣ר תֵּֽדְעִ֔ין אֵ֖יךְ יִפֹּ֣ל דָּבָ֑ר כִּ֣י לֹ֤א יִשְׁקֹט֙ הָאִ֔ישׁ כִּֽי־אִם־כִּלָּ֥ה הַדָּבָ֖ר הַיּֽוֹם׃
וּבֹ֨עַז עָלָ֣ה הַשַּׁ֘עַר֮ וַיֵּ֣שֶׁב שָׁם֒ וְהִנֵּ֨ה הַגֹּאֵ֤ל עֹבֵר֙ אֲשֶׁ֣ר דִּבֶּר־בֹּ֔עַז וַיֹּ֛אמֶר ס֥וּרָה שְׁבָה־פֹּ֖ה פְּלֹנִ֣י אַלְמֹנִ֑י וַיָּ֖סַר וַיֵּשֵֽׁב׃
וַיִּקַּ֞ח עֲשָׂרָ֧ה אֲנָשִׁ֛ים מִזִּקְנֵ֥י הָעִ֖יר וַיֹּ֣אמֶר שְׁבוּ־פֹ֑ה וַיֵּשֵֽׁבוּ׃
וַיֹּ֙אמֶר֙ לַגֹּאֵ֔ל חֶלְקַת֙ הַשָּׂדֶ֔ה אֲשֶׁ֥ר לְאָחִ֖ינוּ לֶאֱלִימֶ֑לֶךְ מָכְרָ֣ה נׇעֳמִ֔י הַשָּׁ֖בָה מִשְּׂדֵ֥ה מוֹאָֽב׃
וַאֲנִ֨י אָמַ֜רְתִּי אֶגְלֶ֧ה אׇזְנְךָ֣ לֵאמֹ֗ר קְ֠נֵ֠ה נֶ֥גֶד הַיֹּשְׁבִים֮ וְנֶ֣גֶד זִקְנֵ֣י עַמִּי֒ אִם־תִּגְאַל֙ גְּאָ֔ל וְאִם־לֹ֨א יִגְאַ֜ל הַגִּ֣ידָה לִּ֗י (ואדע) [וְאֵֽדְעָה֙] כִּ֣י אֵ֤ין זוּלָֽתְךָ֙ לִגְא֔וֹל וְאָנֹכִ֖י אַחֲרֶ֑יךָ וַיֹּ֖אמֶר אָנֹכִ֥י אֶגְאָֽל׃
וַיֹּ֣אמֶר בֹּ֔עַז בְּיוֹם־קְנוֹתְךָ֥ הַשָּׂדֶ֖ה מִיַּ֣ד נׇעֳמִ֑י וּ֠מֵאֵ֠ת ר֣וּת הַמּוֹאֲבִיָּ֤ה אֵֽשֶׁת־הַמֵּת֙ (קניתי) [קָנִ֔יתָ] לְהָקִ֥ים שֵׁם־הַמֵּ֖ת עַל־נַחֲלָתֽוֹ׃
וַיֹּ֣אמֶר הַגֹּאֵ֗ל לֹ֤א אוּכַל֙ (לגאול) [לִגְאׇל־]לִ֔י פֶּן־אַשְׁחִ֖ית אֶת־נַחֲלָתִ֑י גְּאַל־לְךָ֤ אַתָּה֙ אֶת־גְּאֻלָּתִ֔י כִּ֥י לֹא־אוּכַ֖ל לִגְאֹֽל׃
וְזֹאת֩ לְפָנִ֨ים בְּיִשְׂרָאֵ֜ל עַל־הַגְּאֻלָּ֤ה וְעַל־הַתְּמוּרָה֙ לְקַיֵּ֣ם כׇּל־דָּבָ֔ר שָׁלַ֥ף אִ֛ישׁ נַעֲל֖וֹ וְנָתַ֣ן לְרֵעֵ֑הוּ וְזֹ֥את הַתְּעוּדָ֖ה בְּיִשְׂרָאֵֽל׃
וַיֹּ֧אמֶר הַגֹּאֵ֛ל לְבֹ֖עַז קְנֵה־לָ֑ךְ וַיִּשְׁלֹ֖ף נַעֲלֽוֹ׃
וַיֹּ֩אמֶר֩ בֹּ֨עַז לַזְּקֵנִ֜ים וְכׇל־הָעָ֗ם עֵדִ֤ים אַתֶּם֙ הַיּ֔וֹם כִּ֤י קָנִ֙יתִי֙ אֶת־כׇּל־אֲשֶׁ֣ר לֶאֱלִימֶ֔לֶךְ וְאֵ֛ת כׇּל־אֲשֶׁ֥ר לְכִלְי֖וֹן וּמַחְל֑וֹן מִיַּ֖ד נׇעֳמִֽי׃
וְגַ֣ם אֶת־ר֣וּת הַמֹּאֲבִיָּה֩ אֵ֨שֶׁת מַחְל֜וֹן קָנִ֧יתִי לִ֣י לְאִשָּׁ֗ה לְהָקִ֤ים שֵׁם־הַמֵּת֙ עַל־נַ֣חֲלָת֔וֹ וְלֹֽא־יִכָּרֵ֧ת שֵׁם־הַמֵּ֛ת מֵעִ֥ם אֶחָ֖יו וּמִשַּׁ֣עַר מְקוֹמ֑וֹ עֵדִ֥ים אַתֶּ֖ם הַיּֽוֹם׃
וַיֹּ֨אמְר֜וּ כׇּל־הָעָ֧ם אֲשֶׁר־בַּשַּׁ֛עַר וְהַזְּקֵנִ֖ים עֵדִ֑ים יִתֵּן֩ יְהֹוָ֨ה אֶֽת־הָאִשָּׁ֜ה הַבָּאָ֣ה אֶל־בֵּיתֶ֗ךָ כְּרָחֵ֤ל ׀ וּכְלֵאָה֙ אֲשֶׁ֨ר בָּנ֤וּ שְׁתֵּיהֶם֙ אֶת־בֵּ֣ית יִשְׂרָאֵ֔ל וַעֲשֵׂה־חַ֣יִל בְּאֶפְרָ֔תָה וּקְרָא־שֵׁ֖ם בְּבֵ֥ית לָֽחֶם׃
וִיהִ֤י בֵֽיתְךָ֙ כְּבֵ֣ית פֶּ֔רֶץ אֲשֶׁר־יָלְדָ֥ה תָמָ֖ר לִיהוּדָ֑ה מִן־הַזֶּ֗רַע אֲשֶׁ֨ר יִתֵּ֤ן יְהֹוָה֙ לְךָ֔ מִן־הַֽנַּעֲרָ֖ה הַזֹּֽאת׃
וַיִּקַּ֨ח בֹּ֤עַז אֶת־רוּת֙ וַתְּהִי־ל֣וֹ לְאִשָּׁ֔ה וַיָּבֹ֖א אֵלֶ֑יהָ וַיִּתֵּ֨ן יְהֹוָ֥ה לָ֛הּ הֵרָי֖וֹן וַתֵּ֥לֶד בֵּֽן׃
וַתֹּאמַ֤רְנָה הַנָּשִׁים֙ אֶֽל־נׇעֳמִ֔י בָּר֣וּךְ יְהֹוָ֔ה אֲ֠שֶׁ֠ר לֹ֣א הִשְׁבִּ֥ית לָ֛ךְ גֹּאֵ֖ל הַיּ֑וֹם וְיִקָּרֵ֥א שְׁמ֖וֹ בְּיִשְׂרָאֵֽל׃
וְהָ֤יָה לָךְ֙ לְמֵשִׁ֣יב נֶ֔פֶשׁ וּלְכַלְכֵּ֖ל אֶת־שֵׂיבָתֵ֑ךְ כִּ֣י כַלָּתֵ֤ךְ אֲֽשֶׁר־אֲהֵבַ֙תֶךְ֙ יְלָדַ֔תּוּ אֲשֶׁר־הִיא֙ ט֣וֹבָה לָ֔ךְ מִשִּׁבְעָ֖ה בָּנִֽים׃
וַתִּקַּ֨ח נׇעֳמִ֤י אֶת־הַיֶּ֙לֶד֙ וַתְּשִׁתֵ֣הוּ בְחֵיקָ֔הּ וַתְּהִי־ל֖וֹ לְאֹמֶֽנֶת׃
וַתִּקְרֶ֩אנָה֩ ל֨וֹ הַשְּׁכֵנ֥וֹת שֵׁם֙ לֵאמֹ֔ר יֻלַּד־בֵּ֖ן לְנׇעֳמִ֑י וַתִּקְרֶ֤אנָֽה שְׁמוֹ֙ עוֹבֵ֔ד ה֥וּא אֲבִֽי־יִשַׁ֖י אֲבִ֥י דָוִֽד׃ {פ}
וְאֵ֙לֶּה֙ תּוֹלְד֣וֹת פָּ֔רֶץ פֶּ֖רֶץ הוֹלִ֥יד אֶת־חֶצְרֽוֹן׃
וְחֶצְרוֹן֙ הוֹלִ֣יד אֶת־רָ֔ם וְרָ֖ם הוֹלִ֥יד אֶת־עַמִּינָדָֽב׃
וְעַמִּֽינָדָב֙ הוֹלִ֣יד אֶת־נַחְשׁ֔וֹן וְנַחְשׁ֖וֹן הוֹלִ֥יד אֶת־שַׂלְמָֽה׃
וְשַׂלְמוֹן֙ הוֹלִ֣יד אֶת־בֹּ֔עַז וּבֹ֖עַז הוֹלִ֥יד אֶת־עוֹבֵֽד׃
וְעֹבֵד֙ הוֹלִ֣יד אֶת־יִשָׁ֔י וְיִשַׁ֖י הוֹלִ֥יד אֶת־דָּוִֽד׃
Source: Sefaria
Ruth 1-4
In the days when the chieftainsachieftains I.e., the leaders who arose in the period before the monarchy; in contrast to others “judges.” ruled, there was a famine in the land; and a man from Bethlehem in Judah, with his wife and two sons, went to reside in the country of Moab. 
The man’s name was Elimelech, his wife’s name was Naomi, and his two sons were named Mahlon and Chilion—Ephrathites of Bethlehem in Judah. They came to the country of Moab and remained there.
Elimelech, Naomi’s husband, died; and she was left with her two sons. 
They married Moabite women, one named Orpah and the other Ruth, and they lived there about ten years. 
Then those two—Mahlon and Chilion—also died; so the woman was left without her two sons and without her husband.
She started out with her daughters-in-law to return from the country of Moab; for in the country of Moab she had heard that GOD had taken note of the people [of Israel] and given them food.
Accompanied by her two daughters-in-law, she left the place where she had been living; and they set out on the road back to the land of Judah.
But Naomi said to her two daughters-in-law, “Turn back, each of you to her mother’s house. May GOD deal kindly with you, as you have dealt with the dead and with me! 
May GOD grant that each of you find security in the house of a husband!” And she kissed them farewell. They broke into weeping
and said to her, “No, we will return with you to your people.”
But Naomi replied, “Turn back, my daughters! Why should you go with me? Have I any more sons in my body who might be husbands for you? 
Turn back, my daughters, for I am too old to be married. Even if I thought there was hope for me, even if I were married tonight and I also bore sons, 
should you wait for them to grow up? Should you on their account debar yourselves from marriage? Oh no, my daughters! My lot is far more bitter than yours, for GOD’s hand has struck out against me.”
They broke into weeping again, and Orpah kissed her mother-in-law farewell. But Ruth clung to her. 
So she said, “See, your sister-in-law has returned to her people and her gods. Go follow your sister-in-law.” 
But Ruth replied, “Do not urge me to leave you, to turn back and not follow you. For wherever you go, I will go; wherever you lodge, I will lodge; your people shall be my people, and your God my God. 
Where you die, I will die, and there I will be buried. Thus and more may GOD do to mebThus and more may GOD do to me A formula of imprecation. if anything but death parts me from you.” 
When [Naomi] saw how determined she was to go with her, she ceased to argue with her; 
and the two went on until they reached Bethlehem.
When they arrived in Bethlehem, the whole city buzzed with excitement over them. The women said, “Can this be Naomi?” 
“Do not call me Naomi,”cNaomi I.e., “Pleasantness.” she replied. “Call me Mara,dMara I.e., “Bitterness.” for ShaddaieShaddai Usually rendered “the Almighty.” has made my lot very bitter. 
I went away full, and GOD has brought me back empty. How can you call me Naomi, when GOD has dealt harshly withfdealt harshly with In contrast to others “testified against.” me, when Shaddai has brought misfortune upon me!”
Thus Naomi returned from the country of Moab; she returned with her daughter-in-law Ruth the Moabite. They arrived in Bethlehem at the beginning of the barley harvest.
Now Naomi had a kinsman on her husband’s side, a man of substance, of the family of Elimelech, whose name was Boaz.
Ruth the Moabite said to Naomi, “I would like to go to the fields and glean among the ears of grain, behind someone who may show me kindness.” “Yes, daughter, go,” she replied; 
and off she went. She came and gleaned in a field, behind the reapers; and, as luck would have it, it was the piece of land belonging to Boaz, who was of Elimelech’s family.
Presently Boaz arrived from Bethlehem. He greeted the reapers, “GOD be with you!” And they responded, “GOD bless you!” 
Boaz said to the servant who was in charge of the reapers, “Whose girl is that?” 
The servant in charge of the reapers replied, “She is a Moabite who came back with Naomi from the country of Moab. 
She said, ‘Please let me glean and gather among the sheaves behind the reapers.’ She has been on her feet ever since she came this morning. She has hardly rested at all in the hut.”aShe has hardly rested at all in the hut Meaning of Heb. uncertain. 
Boaz said to Ruth, “Listen to me, daughter.bListen to me, daughter Lit. “Have you not heard, daughter?” Don’t go to glean in another field. Don’t go elsewhere, but stay here close to my maidservants. 
Keep your eyes on the field they are reaping, and follow them. I have ordered the workers not to harass you. And when you are thirsty, go to the jars and drink some of [the water] that the workers have drawn.”
She prostrated herself with her face to the ground, and said to him, “Why are you so kind as to single me out, when I am a foreigner?”
Boaz said in reply, “I have been told of all that you did for your mother-in-law after the death of your husband, how you left your father and mother and the land of your birth and came to a people you had not known before. 
May GOD reward your deeds. May you have a full recompense from the ETERNAL, the God of Israel, under whose wings you have sought refuge!”
She answered, “You are most kind, my lord, to comfort me and to speak gently to your maidservant—though I am not so much as one of your maidservants.”
At mealtime, Boaz said to her, “Come over here and partake of the meal, and dip your morsel in the vinegar.” So she sat down beside the reapers. He handed her parched grain, and she ate her fill and had some left over.
When she got up again to glean, Boaz gave orders to his workers, “You are not only to let her glean among the sheaves, without interference, 
but you must also pull some [stalks] out of the heaps and leave them for her to glean, and not scold her.”
She gleaned in the field until evening. Then she beat out what she had gleaned—it was about an ephah of barley—
and carried it back with her to the town. When her mother-in-law saw what she had gleaned, and when she also took out and gave her what she had left over after eating her fill, 
her mother-in-law asked her, “Where did you glean today? Where did you work? Blessed be he who took such generous notice of you!” So she told her mother-in-law whom she had worked with, saying, “The name of the man with whom I worked today is Boaz.”
Naomi said to her daughter-in-law, “Blessed be he of GOD, who has not failed to show kindness to the living or to the dead! For,” Naomi explained to her daughter-in-law, “the man is related to us; he is one of our redeeming kinsmen.”cone of our redeeming kinsmen Cf. Lev. 25.25 and note, and Deut. 25.5–6. The fact that Boaz is a kinsman of Ruth’s dead husband opens up the possibility of providing an heir for the latter. 
Ruth the Moabite said, “He even told me, ‘Stay close by my workers until all my harvest is finished.’” 
And Naomi answered her daughter-in-law Ruth, “It is best, daughter, that you go out with his maidservants, and not be accosted in some other field.” 
So she stayed close to the maidservants of Boaz, and gleaned until the barley harvest and the wheat harvest were finished. Then she stayed at home with her mother-in-law.
Naomi, her mother-in-law, said to her, “Daughter, I must seek a home for you, where you may be happy. 
Now there is our kinsman Boaz, whose girls you were close to. He will be winnowing barley on the threshing floor tonight. 
So bathe, anoint yourself, dress up, and go down to the threshing floor. But do not disclose yourself to the man until he has finished eating and drinking. 
When he lies down, note the place where he lies down, and go over and uncover his feet and lie down.auncover his feet and lie down An act both risqué and risky, making an unmarried woman vulnerable to social disgrace. He will tell you what you are to do.” 
She replied, “I will do everything you tell me.”
She went down to the threshing floor and did just as her mother-in-law had instructed her.
Boaz ate and drank, and in a cheerful mood went to lie down beside the grainpile. Then she went over stealthily and uncovered his feet and lay down. 
In the middle of the night, the man gave a start and pulled back—there was a woman lying at his feet!
“Who are you?” he asked. And she replied, “I am your handmaid Ruth. Spread your robe over your handmaid,bSpread your robe over your handmaid A formal act of espousal; cf. Ezek. 16.8. Or “Spread your wings…,” a figure for protective intervention; cf. 2.12. for you are a redeeming kinsman.”
He exclaimed, “Be blessed of GOD, daughter! Your latest deed of loyaltycYour latest deed of loyalty Namely, to have sought out a kinsman of her dead husband; see note at 2.20. is greater than the first,dthe first Namely, to have returned with Naomi. in that you have not turned to younger men, whether poor or rich. 
And now, daughter, have no fear. I will do in your behalf whatever you ask, for all the elders of my towneelders of my town Lit. “gate of my people.” know what a fine woman you are. 
But while it is true I am a redeeming kinsman, there is another redeemer closer than I. 
Stay for the night. Then in the morning, if he will act as a redeemer, good! Let him redeem. But if he does not want to act as redeemer for you, I will do so myself, as GOD lives! Lie down until morning.”
So she lay at his feet until dawn. She rose before one person could distinguish another, for he thought, “Let it not be known that the woman came to the threshing floor.” 
And he said, “Hold out the shawl you are wearing.” She held it while he measured out six measures of barley, and he put it on her back.
When shefshe So in many Heb. mss; Tiberian Masoretic mss. read “he.” got back to the town, 
she came to her mother-in-law, who asked, “How is it with you, daughter?” She told her all that the man had done for her; 
and she added, “He gave me these six measures of barley, saying to me, ‘Do not go back to your mother-in-law empty-handed.’” 
And Naomi said, “Stay here, daughter, till you learn how the matter turns out. For the man will not rest, but will settle the matter today.”
Meanwhile, Boaz had gone to the gate and sat down there. And now the redeemer whom Boaz had mentioned passed by. He called, “Come over and sit down here, So-and-so!” And he came over and sat down. 
Then [Boaz] took ten elders of the town and said, “Be seated here”; and they sat down.
He said to the redeemer, “Naomi, now returned from the country of Moab, must sell the piece of land that belonged to our kinsman Elimelech. 
I thought I should disclose the matter to you and say: Acquire it in the presence of those seated here and in the presence of the elders of my people. If you are willing to redeem it, redeem! But if youayou So many Heb. mss., Septuagint, and Targum; Tiberian Masoretic mss. read “he.” will not redeem, tell me, that I may know. For there is no one to redeem but you, and I come after you.” “I am willing to redeem it,” he replied. 
Boaz continued, “When you acquire the property from Naomi and from Ruth the Moabite, you must also acquirebyou must also acquire So qere; kethib “I acquire.” the wife of the deceased,cand from Ruth the Moabite, you must also acquire the wife of the deceased Emendation yields “you must also acquire Ruth the Moabite, the wife of the deceased”; cf. v. 10. so as to perpetuate the name of the deceased upon his estate.” 
The redeemer replied, “Then I cannot redeem it for myself, lest I impair my own estate.dimpair my own estate By expending capital for property that will go to the son legally regarded as Mahlon’s; see Deut. 25.5–6. You take over my right of redemption, for I am unable to exercise it.”
Now this was formerly done in Israel in cases of redemption or exchange: to validate any transaction, one party would take off a sandal and hand it to the other. Such was the practiceepractice Understanding Heb. teʻudah in the sense of the Arabic ʻādah and Syriac ʻyādā. Cf. Ibn Ezra. in Israel. 
So when the redeemer said to Boaz, “Acquire for yourself,” he drew off his sandal. 
And Boaz said to the elders and to the rest of the people, “You are witnesses today that I am acquiring from Naomi all that belonged to Elimelech and all that belonged to Chilion and Mahlon. 
I am also acquiring Ruth the Moabite, the wife of Mahlon, as my wife, so as to perpetuate the name of the deceased upon his estate, that the name of the deceased may not disappear from among his kinsmen and from the gate of his home town. You are witnesses today.”
All the people at the gate and the elders answered, “We are. May GOD make the woman who is coming into your house like Rachel and Leah, both of whom built up the House of Israel! Prosper in EphrathahfEphrathah Matriarch of the clan to which the Bethlehemites belonged; cf. 1.2; Mic. 5.1; 1 Chron. 2.50–51. and perpetuate your name in Bethlehem! 
And may your house be like the house of Perez whom Tamar bore to Judah—through the offspring that GOD will give you by this young woman.”
So Boaz married Ruth; she became his wife, and he cohabited with her. GOD let her conceive, and she bore a son. 
And the women said to Naomi, “Blessed be GOD, who has not withheld a redeemer from you today! May his name be perpetuated in Israel! 
He will renew your life and sustain your old age; for he is born of your daughter-in-law, who loves you and is better to you than seven sons.”
Naomi took the child and held it to her bosom. She became its foster mother, 
and the women neighbors gave him a name, saying, “A son is born to Naomi!” They named him Obed; he was the father of Jesse, father of David.
This is the line of Perez: Perez begot Hezron, 
Hezron begot Ram, Ram begot Amminadab, 
Amminadab begot Nahshon, Nahshon begot Salmon,gSalmon Heb. “Salmah.” 
Salmon begot Boaz, Boaz begot Obed, 
Obed begot Jesse, and Jesse begot David.
Source: Sefaria

Megillat Shir HaShirim (Passover) – מגילת שיר השירים

Song of Songs
שִׁ֥יר הַשִּׁירִ֖ים אֲשֶׁ֥ר לִשְׁלֹמֹֽה׃
יִשָּׁקֵ֙נִי֙ מִנְּשִׁיק֣וֹת פִּ֔יהוּ כִּֽי־טוֹבִ֥ים דֹּדֶ֖יךָ מִיָּֽיִן׃
לְרֵ֙יחַ֙ שְׁמָנֶ֣יךָ טוֹבִ֔ים שֶׁ֖מֶן תּוּרַ֣ק שְׁמֶ֑ךָ עַל־כֵּ֖ן עֲלָמ֥וֹת אֲהֵבֽוּךָ׃
מׇשְׁכֵ֖נִי אַחֲרֶ֣יךָ נָּר֑וּצָה הֱבִיאַ֨נִי הַמֶּ֜לֶךְ חֲדָרָ֗יו נָגִ֤ילָה וְנִשְׂמְחָה֙ בָּ֔ךְ נַזְכִּ֤ירָה דֹדֶ֙יךָ֙ מִיַּ֔יִן מֵישָׁרִ֖ים אֲהֵבֽוּךָ׃ {פ}
שְׁחוֹרָ֤ה אֲנִי֙ וְֽנָאוָ֔ה בְּנ֖וֹת יְרוּשָׁלָ֑͏ִם כְּאׇהֳלֵ֣י קֵדָ֔ר כִּירִיע֖וֹת שְׁלֹמֹֽה׃
אַל־תִּרְא֙וּנִי֙ שֶׁאֲנִ֣י שְׁחַרְחֹ֔רֶת שֶׁשְּׁזָפַ֖תְנִי הַשָּׁ֑מֶשׁ בְּנֵ֧י אִמִּ֣י נִֽחֲרוּ־בִ֗י שָׂמֻ֙נִי֙ נֹטֵרָ֣ה אֶת־הַכְּרָמִ֔ים כַּרְמִ֥י שֶׁלִּ֖י לֹ֥א נָטָֽרְתִּי׃
הַגִּ֣ידָה לִּ֗י שֶׁ֤אָֽהֲבָה֙ נַפְשִׁ֔י אֵיכָ֣ה תִרְעֶ֔ה אֵיכָ֖ה תַּרְבִּ֣יץ בַּֽצׇּהֳרָ֑יִם שַׁלָּמָ֤ה אֶֽהְיֶה֙ כְּעֹ֣טְיָ֔ה עַ֖ל עֶדְרֵ֥י חֲבֵרֶֽיךָ׃
אִם־לֹ֤א תֵֽדְעִי֙ לָ֔ךְ הַיָּפָ֖ה בַּנָּשִׁ֑ים צְֽאִי־לָ֞ךְ בְּעִקְבֵ֣י הַצֹּ֗אן וּרְעִי֙ אֶת־גְּדִיֹּתַ֔יִךְ עַ֖ל מִשְׁכְּנ֥וֹת הָרֹעִֽים׃ {פ}
לְסֻֽסָתִי֙ בְּרִכְבֵ֣י פַרְעֹ֔ה דִּמִּיתִ֖יךְ רַעְיָתִֽי׃
נָאו֤וּ לְחָיַ֙יִךְ֙ בַּתֹּרִ֔ים צַוָּארֵ֖ךְ בַּחֲרוּזִֽים׃
תּוֹרֵ֤י זָהָב֙ נַֽעֲשֶׂה־לָּ֔ךְ עִ֖ם נְקֻדּ֥וֹת הַכָּֽסֶף׃
עַד־שֶׁ֤הַמֶּ֙לֶךְ֙ בִּמְסִבּ֔וֹ נִרְדִּ֖י נָתַ֥ן רֵיחֽוֹ׃
צְר֨וֹר הַמֹּ֤ר ׀ דּוֹדִי֙ לִ֔י בֵּ֥ין שָׁדַ֖י יָלִֽין׃
אֶשְׁכֹּ֨ל הַכֹּ֤פֶר ׀ דּוֹדִי֙ לִ֔י בְּכַרְמֵ֖י עֵ֥ין גֶּֽדִי׃ {ס}        
הִנָּ֤ךְ יָפָה֙ רַעְיָתִ֔י הִנָּ֥ךְ יָפָ֖ה עֵינַ֥יִךְ יוֹנִֽים׃
הִנְּךָ֨ יָפֶ֤ה דוֹדִי֙ אַ֣ף נָעִ֔ים אַף־עַרְשֵׂ֖נוּ רַעֲנָנָֽה׃
קֹר֤וֹת בָּתֵּ֙ינוּ֙ אֲרָזִ֔ים (רחיטנו) [רַהִיטֵ֖נוּ] בְּרוֹתִֽים׃
אֲנִי֙ חֲבַצֶּ֣לֶת הַשָּׁר֔וֹן שׁוֹשַׁנַּ֖ת הָעֲמָקִֽים׃
כְּשֽׁוֹשַׁנָּה֙ בֵּ֣ין הַחוֹחִ֔ים כֵּ֥ן רַעְיָתִ֖י בֵּ֥ין הַבָּנֽוֹת׃
כְּתַפּ֙וּחַ֙ בַּעֲצֵ֣י הַיַּ֔עַר כֵּ֥ן דּוֹדִ֖י בֵּ֣ין הַבָּנִ֑ים בְּצִלּוֹ֙ חִמַּ֣דְתִּי וְיָשַׁ֔בְתִּי וּפִרְי֖וֹ מָת֥וֹק לְחִכִּֽי׃
הֱבִיאַ֙נִי֙ אֶל־בֵּ֣ית הַיָּ֔יִן וְדִגְל֥וֹ עָלַ֖י אַהֲבָֽה׃
סַמְּכ֙וּנִי֙ בָּאֲשִׁישׁ֔וֹת רַפְּד֖וּנִי בַּתַּפּוּחִ֑ים כִּי־חוֹלַ֥ת אַהֲבָ֖ה אָֽנִי׃
שְׂמֹאלוֹ֙ תַּ֣חַת לְרֹאשִׁ֔י וִימִינ֖וֹ תְּחַבְּקֵֽנִי׃
הִשְׁבַּ֨עְתִּי אֶתְכֶ֜ם בְּנ֤וֹת יְרוּשָׁלַ֙͏ִם֙ בִּצְבָא֔וֹת א֖וֹ בְּאַיְל֣וֹת הַשָּׂדֶ֑ה אִם־תָּעִ֧ירוּ ׀ וְֽאִם־תְּע֥וֹרְר֛וּ אֶת־הָאַהֲבָ֖ה עַ֥ד שֶׁתֶּחְפָּֽץ׃ {ס}        
ק֣וֹל דּוֹדִ֔י הִנֵּה־זֶ֖ה בָּ֑א מְדַלֵּג֙ עַל־הֶ֣הָרִ֔ים מְקַפֵּ֖ץ עַל־הַגְּבָעֽוֹת׃
דּוֹמֶ֤ה דוֹדִי֙ לִצְבִ֔י א֖וֹ לְעֹ֣פֶר הָאַיָּלִ֑ים הִנֵּה־זֶ֤ה עוֹמֵד֙ אַחַ֣ר כׇּתְלֵ֔נוּ מַשְׁגִּ֙יחַ֙ מִן־הַֽחַלֹּנ֔וֹת מֵצִ֖יץ מִן־הַחֲרַכִּֽים׃
עָנָ֥ה דוֹדִ֖י וְאָ֣מַר לִ֑י ק֥וּמִי לָ֛ךְ רַעְיָתִ֥י יָפָתִ֖י וּלְכִי־לָֽךְ׃
כִּֽי־הִנֵּ֥ה הַסְּתָ֖ו עָבָ֑ר הַגֶּ֕שֶׁם חָלַ֖ף הָלַ֥ךְ לֽוֹ׃
הַנִּצָּנִים֙ נִרְא֣וּ בָאָ֔רֶץ עֵ֥ת הַזָּמִ֖יר הִגִּ֑יעַ וְק֥וֹל הַתּ֖וֹר נִשְׁמַ֥ע בְּאַרְצֵֽנוּ׃
הַתְּאֵנָה֙ חָנְטָ֣ה פַגֶּ֔יהָ וְהַגְּפָנִ֥ים ׀ סְמָדַ֖ר נָ֣תְנוּ רֵ֑יחַ ק֥וּמִי (לכי) [לָ֛ךְ] רַעְיָתִ֥י יָפָתִ֖י וּלְכִי־לָֽךְ׃ {ס}        
יוֹנָתִ֞י בְּחַגְוֵ֣י הַסֶּ֗לַע בְּסֵ֙תֶר֙ הַמַּדְרֵגָ֔ה הַרְאִ֙ינִי֙ אֶת־מַרְאַ֔יִךְ הַשְׁמִיעִ֖נִי אֶת־קוֹלֵ֑ךְ כִּֽי־קוֹלֵ֥ךְ עָרֵ֖ב וּמַרְאֵ֥יךְ נָאוֶֽה׃ {ס}        
אֶֽחֱזוּ־לָ֙נוּ֙ שֻֽׁעָלִ֔ים שֻׁעָלִ֥ים קְטַנִּ֖ים מְחַבְּלִ֣ים כְּרָמִ֑ים וּכְרָמֵ֖ינוּ סְמָדַֽר׃
דּוֹדִ֥י לִי֙ וַאֲנִ֣י ל֔וֹ הָרֹעֶ֖ה בַּשּׁוֹשַׁנִּֽים׃
עַ֤ד שֶׁיָּפ֙וּחַ֙ הַיּ֔וֹם וְנָ֖סוּ הַצְּלָלִ֑ים סֹב֩ דְּמֵה־לְךָ֨ דוֹדִ֜י לִצְבִ֗י א֛וֹ לְעֹ֥פֶר הָאַיָּלִ֖ים עַל־הָ֥רֵי בָֽתֶר׃ {ס}        
עַל־מִשְׁכָּבִי֙ בַּלֵּיל֔וֹת בִּקַּ֕שְׁתִּי אֵ֥ת שֶֽׁאָהֲבָ֖ה נַפְשִׁ֑י בִּקַּשְׁתִּ֖יו וְלֹ֥א מְצָאתִֽיו׃
אָק֨וּמָה נָּ֜א וַאֲסוֹבְבָ֣ה בָעִ֗יר בַּשְּׁוָקִים֙ וּבָ֣רְחֹב֔וֹת אֲבַקְשָׁ֕ה אֵ֥ת שֶֽׁאָהֲבָ֖ה נַפְשִׁ֑י בִּקַּשְׁתִּ֖יו וְלֹ֥א מְצָאתִֽיו׃
מְצָא֙וּנִי֙ הַשֹּׁ֣מְרִ֔ים הַסֹּבְבִ֖ים בָּעִ֑יר אֵ֛ת שֶֽׁאָהֲבָ֥ה נַפְשִׁ֖י רְאִיתֶֽם׃
כִּמְעַט֙ שֶׁעָבַ֣רְתִּי מֵהֶ֔ם עַ֣ד שֶׁמָּצָ֔אתִי אֵ֥ת שֶֽׁאָהֲבָ֖ה נַפְשִׁ֑י אֲחַזְתִּיו֙ וְלֹ֣א אַרְפֶּ֔נּוּ עַד־שֶׁ֤הֲבֵיאתִיו֙ אֶל־בֵּ֣ית אִמִּ֔י וְאֶל־חֶ֖דֶר הוֹרָתִֽי׃
הִשְׁבַּ֨עְתִּי אֶתְכֶ֜ם בְּנ֤וֹת יְרוּשָׁלַ֙͏ִם֙ בִּצְבָא֔וֹת א֖וֹ בְּאַיְל֣וֹת הַשָּׂדֶ֑ה אִם־תָּעִ֧ירוּ ׀ וְֽאִם־תְּע֥וֹרְר֛וּ אֶת־הָאַהֲבָ֖ה עַ֥ד שֶׁתֶּחְפָּֽץ׃ {ס}        
מִ֣י זֹ֗את עֹלָה֙ מִן־הַמִּדְבָּ֔ר כְּתִֽימְר֖וֹת עָשָׁ֑ן מְקֻטֶּ֤רֶת מֹר֙ וּלְבוֹנָ֔ה מִכֹּ֖ל אַבְקַ֥ת רוֹכֵֽל׃
הִנֵּ֗ה מִטָּתוֹ֙ שֶׁלִּשְׁלֹמֹ֔ה שִׁשִּׁ֥ים גִּבֹּרִ֖ים סָבִ֣יב לָ֑הּ מִגִּבֹּרֵ֖י יִשְׂרָאֵֽל׃
כֻּלָּם֙ אֲחֻ֣זֵי חֶ֔רֶב מְלֻמְּדֵ֖י מִלְחָמָ֑ה אִ֤ישׁ חַרְבּוֹ֙ עַל־יְרֵכ֔וֹ מִפַּ֖חַד בַּלֵּילֽוֹת׃ {ס}        
אַפִּרְי֗וֹן עָ֤שָׂה לוֹ֙ הַמֶּ֣לֶךְ שְׁלֹמֹ֔ה מֵעֲצֵ֖י הַלְּבָנֽוֹן׃
עַמּוּדָיו֙ עָ֣שָׂה כֶ֔סֶף רְפִידָת֣וֹ זָהָ֔ב מֶרְכָּב֖וֹ אַרְגָּמָ֑ן תּוֹכוֹ֙ רָצ֣וּף אַהֲבָ֔ה מִבְּנ֖וֹת יְרוּשָׁלָֽ͏ִם׃
צְאֶ֧נָה ׀ וּֽרְאֶ֛ינָה בְּנ֥וֹת צִיּ֖וֹן בַּמֶּ֣לֶךְ שְׁלֹמֹ֑ה בָּעֲטָרָ֗ה שֶׁעִטְּרָה־לּ֤וֹ אִמּוֹ֙ בְּי֣וֹם חֲתֻנָּת֔וֹ וּבְי֖וֹם שִׂמְחַ֥ת לִבּֽוֹ׃ {ס}        
הִנָּ֨ךְ יָפָ֤ה רַעְיָתִי֙ הִנָּ֣ךְ יָפָ֔ה עֵינַ֣יִךְ יוֹנִ֔ים מִבַּ֖עַד לְצַמָּתֵ֑ךְ שַׂעְרֵךְ֙ כְּעֵ֣דֶר הָֽעִזִּ֔ים שֶׁגָּלְשׁ֖וּ מֵהַ֥ר גִּלְעָֽד׃
שִׁנַּ֙יִךְ֙ כְּעֵ֣דֶר הַקְּצוּב֔וֹת שֶׁעָל֖וּ מִן־הָרַחְצָ֑ה שֶׁכֻּלָּם֙ מַתְאִימ֔וֹת וְשַׁכֻּלָ֖ה אֵ֥ין בָּהֶֽם׃
כְּח֤וּט הַשָּׁנִי֙ שִׂפְתוֹתַ֔יִךְ וּמִדְבָּרֵ֖ךְ נָאוֶ֑ה כְּפֶ֤לַח הָֽרִמּוֹן֙ רַקָּתֵ֔ךְ מִבַּ֖עַד לְצַמָּתֵֽךְ׃
כְּמִגְדַּ֤ל דָּוִיד֙ צַוָּארֵ֔ךְ בָּנ֖וּי לְתַלְפִּיּ֑וֹת אֶ֤לֶף הַמָּגֵן֙ תָּל֣וּי עָלָ֔יו כֹּ֖ל שִׁלְטֵ֥י הַגִּבֹּרִֽים׃
שְׁנֵ֥י שָׁדַ֛יִךְ כִּשְׁנֵ֥י עֳפָרִ֖ים תְּאוֹמֵ֣י צְבִיָּ֑ה הָרוֹעִ֖ים בַּשּׁוֹשַׁנִּֽים׃
עַ֤ד שֶׁיָּפ֙וּחַ֙ הַיּ֔וֹם וְנָ֖סוּ הַצְּלָלִ֑ים אֵ֤לֶךְ לִי֙ אֶל־הַ֣ר הַמּ֔וֹר וְאֶל־גִּבְעַ֖ת הַלְּבוֹנָֽה׃
כֻּלָּ֤ךְ יָפָה֙ רַעְיָתִ֔י וּמ֖וּם אֵ֥ין בָּֽךְ׃ {ס}        
אִתִּ֤י מִלְּבָנוֹן֙ כַּלָּ֔ה אִתִּ֖י מִלְּבָנ֣וֹן תָּב֑וֹאִי תָּשׁ֣וּרִי ׀ מֵרֹ֣אשׁ אֲמָנָ֗ה מֵרֹ֤אשׁ שְׂנִיר֙ וְחֶרְמ֔וֹן מִמְּעֹנ֣וֹת אֲרָי֔וֹת מֵֽהַרְרֵ֖י נְמֵרִֽים׃
לִבַּבְתִּ֖נִי אֲחֹתִ֣י כַלָּ֑ה לִבַּבְתִּ֙נִי֙ (באחד) [בְּאַחַ֣ת] מֵעֵינַ֔יִךְ בְּאַחַ֥ד עֲנָ֖ק מִצַּוְּרֹנָֽיִךְ׃
מַה־יָּפ֥וּ דֹדַ֖יִךְ אֲחֹתִ֣י כַלָּ֑ה מַה־טֹּ֤בוּ דֹדַ֙יִךְ֙ מִיַּ֔יִן וְרֵ֥יחַ שְׁמָנַ֖יִךְ מִכׇּל־בְּשָׂמִֽים׃
נֹ֛פֶת תִּטֹּ֥פְנָה שִׂפְתוֹתַ֖יִךְ כַּלָּ֑ה דְּבַ֤שׁ וְחָלָב֙ תַּ֣חַת לְשׁוֹנֵ֔ךְ וְרֵ֥יחַ שַׂלְמֹתַ֖יִךְ כְּרֵ֥יחַ לְבָנֽוֹן׃
גַּ֥ן ׀ נָע֖וּל אֲחֹתִ֣י כַלָּ֑ה גַּ֥ל נָע֖וּל מַעְיָ֥ן חָתֽוּם׃
שְׁלָחַ֙יִךְ֙ פַּרְדֵּ֣ס רִמּוֹנִ֔ים עִ֖ם פְּרִ֣י מְגָדִ֑ים כְּפָרִ֖ים עִם־נְרָדִֽים׃
נֵ֣רְדְּ ׀ וְכַרְכֹּ֗ם קָנֶה֙ וְקִנָּמ֔וֹן עִ֖ם כׇּל־עֲצֵ֣י לְבוֹנָ֑ה מֹ֚ר וַאֲהָל֔וֹת עִ֖ם כׇּל־רָאשֵׁ֥י בְשָׂמִֽים׃
מַעְיַ֣ן גַּנִּ֔ים בְּאֵ֖ר מַ֣יִם חַיִּ֑ים וְנֹזְלִ֖ים מִן־לְבָנֽוֹן׃
ע֤וּרִי צָפוֹן֙ וּב֣וֹאִי תֵימָ֔ן הָפִ֥יחִי גַנִּ֖י יִזְּל֣וּ בְשָׂמָ֑יו יָבֹ֤א דוֹדִי֙ לְגַנּ֔וֹ וְיֹאכַ֖ל פְּרִ֥י מְגָדָֽיו׃
בָּ֣אתִי לְגַנִּי֮ אֲחֹתִ֣י כַלָּה֒ אָרִ֤יתִי מוֹרִי֙ עִם־בְּשָׂמִ֔י אָכַ֤לְתִּי יַעְרִי֙ עִם־דִּבְשִׁ֔י שָׁתִ֥יתִי יֵינִ֖י עִם־חֲלָבִ֑י אִכְל֣וּ רֵעִ֔ים שְׁת֥וּ וְשִׁכְר֖וּ דּוֹדִֽים׃ {ס}        
אֲנִ֥י יְשֵׁנָ֖ה וְלִבִּ֣י עֵ֑ר ק֣וֹל ׀ דּוֹדִ֣י דוֹפֵ֗ק פִּתְחִי־לִ֞י אֲחֹתִ֤י רַעְיָתִי֙ יוֹנָתִ֣י תַמָּתִ֔י שֶׁרֹּאשִׁי֙ נִמְלָא־טָ֔ל קְוֻצּוֹתַ֖י רְסִ֥יסֵי לָֽיְלָה׃
פָּשַׁ֙טְתִּי֙ אֶת־כֻּתׇּנְתִּ֔י אֵיכָ֖כָה אֶלְבָּשֶׁ֑נָּה רָחַ֥צְתִּי אֶת־רַגְלַ֖י אֵיכָ֥כָה אֲטַנְּפֵֽם׃
דּוֹדִ֗י שָׁלַ֤ח יָדוֹ֙ מִן־הַחֹ֔ר וּמֵעַ֖י הָמ֥וּ עָלָֽיו׃
קַ֥מְתִּֽי אֲנִ֖י לִפְתֹּ֣חַ לְדוֹדִ֑י וְיָדַ֣י נָֽטְפוּ־מ֗וֹר וְאֶצְבְּעֹתַי֙ מ֣וֹר עֹבֵ֔ר עַ֖ל כַּפּ֥וֹת הַמַּנְעֽוּל׃
פָּתַ֤חְתִּֽי אֲנִי֙ לְדוֹדִ֔י וְדוֹדִ֖י חָמַ֣ק עָבָ֑ר נַפְשִׁי֙ יָֽצְאָ֣ה בְדַבְּר֔וֹ בִּקַּשְׁתִּ֙יהוּ֙ וְלֹ֣א מְצָאתִ֔יהוּ קְרָאתִ֖יו וְלֹ֥א עָנָֽנִי׃
מְצָאֻ֧נִי הַשֹּׁמְרִ֛ים הַסֹּבְבִ֥ים בָּעִ֖יר הִכּ֣וּנִי פְצָע֑וּנִי נָשְׂא֤וּ אֶת־רְדִידִי֙ מֵֽעָלַ֔י שֹׁמְרֵ֖י הַחֹמֽוֹת׃
הִשְׁבַּ֥עְתִּי אֶתְכֶ֖ם בְּנ֣וֹת יְרוּשָׁלָ֑͏ִם אִֽם־תִּמְצְאוּ֙ אֶת־דּוֹדִ֔י מַה־תַּגִּ֣ידוּ ל֔וֹ שֶׁחוֹלַ֥ת אַהֲבָ֖ה אָֽנִי׃
מַה־דּוֹדֵ֣ךְ מִדּ֔וֹד הַיָּפָ֖ה בַּנָּשִׁ֑ים מַה־דּוֹדֵ֣ךְ מִדּ֔וֹד שֶׁכָּ֖כָה הִשְׁבַּעְתָּֽנוּ׃
דּוֹדִ֥י צַח֙ וְאָד֔וֹם דָּג֖וּל מֵרְבָבָֽה׃
רֹאשׁ֖וֹ כֶּ֣תֶם פָּ֑ז קְוֻצּוֹתָיו֙ תַּלְתַּלִּ֔ים שְׁחֹר֖וֹת כָּעוֹרֵֽב׃
עֵינָ֕יו כְּיוֹנִ֖ים עַל־אֲפִ֣יקֵי מָ֑יִם רֹֽחֲצוֹת֙ בֶּֽחָלָ֔ב יֹשְׁב֖וֹת עַל־מִלֵּֽאת׃
לְחָיָו֙ כַּעֲרוּגַ֣ת הַבֹּ֔שֶׂם מִגְדְּל֖וֹת מֶרְקָחִ֑ים שִׂפְתוֹתָיו֙ שֽׁוֹשַׁנִּ֔ים נֹטְפ֖וֹת מ֥וֹר עֹבֵֽר׃
יָדָיו֙ גְּלִילֵ֣י זָהָ֔ב מְמֻלָּאִ֖ים בַּתַּרְשִׁ֑ישׁ מֵעָיו֙ עֶ֣שֶׁת שֵׁ֔ן מְעֻלֶּ֖פֶת סַפִּירִֽים׃
שׁוֹקָיו֙ עַמּ֣וּדֵי שֵׁ֔שׁ מְיֻסָּדִ֖ים עַל־אַדְנֵי־פָ֑ז מַרְאֵ֙הוּ֙ כַּלְּבָנ֔וֹן בָּח֖וּר כָּאֲרָזִֽים׃
חִכּוֹ֙ מַֽמְתַקִּ֔ים וְכֻלּ֖וֹ מַחֲמַדִּ֑ים זֶ֤ה דוֹדִי֙ וְזֶ֣ה רֵעִ֔י בְּנ֖וֹת יְרוּשָׁלָֽ͏ִם׃
אָ֚נָה הָלַ֣ךְ דּוֹדֵ֔ךְ הַיָּפָ֖ה בַּנָּשִׁ֑ים אָ֚נָה פָּנָ֣ה דוֹדֵ֔ךְ וּנְבַקְשֶׁ֖נּוּ עִמָּֽךְ׃
דּוֹדִי֙ יָרַ֣ד לְגַנּ֔וֹ לַעֲרֻג֖וֹת הַבֹּ֑שֶׂם לִרְעוֹת֙ בַּגַּנִּ֔ים וְלִלְקֹ֖ט שֽׁוֹשַׁנִּֽים׃
אֲנִ֤י לְדוֹדִי֙ וְדוֹדִ֣י לִ֔י הָרֹעֶ֖ה בַּשּׁוֹשַׁנִּֽים׃ {ס}        
יָפָ֨ה אַ֤תְּ רַעְיָתִי֙ כְּתִרְצָ֔ה נָאוָ֖ה כִּירוּשָׁלָ֑͏ִם אֲיֻמָּ֖ה כַּנִּדְגָּלֽוֹת׃
הָסֵ֤בִּי עֵינַ֙יִךְ֙ מִנֶּגְדִּ֔י שֶׁ֥הֵ֖ם הִרְהִיבֻ֑נִי שַׂעְרֵךְ֙ כְּעֵ֣דֶר הָֽעִזִּ֔ים שֶׁגָּלְשׁ֖וּ מִן־הַגִּלְעָֽד׃
שִׁנַּ֙יִךְ֙ כְּעֵ֣דֶר הָֽרְחֵלִ֔ים שֶׁעָל֖וּ מִן־הָרַחְצָ֑ה שֶׁכֻּלָּם֙ מַתְאִימ֔וֹת וְשַׁכֻּלָ֖ה אֵ֥ין בָּהֶֽם׃
כְּפֶ֤לַח הָרִמּוֹן֙ רַקָּתֵ֔ךְ מִבַּ֖עַד לְצַמָּתֵֽךְ׃
שִׁשִּׁ֥ים הֵ֙מָּה֙ מְלָכ֔וֹת וּשְׁמֹנִ֖ים פִּֽילַגְשִׁ֑ים וַעֲלָמ֖וֹת אֵ֥ין מִסְפָּֽר׃
אַחַ֥ת הִיא֙ יוֹנָתִ֣י תַמָּתִ֔י אַחַ֥ת הִיא֙ לְאִמָּ֔הּ בָּרָ֥ה הִ֖יא לְיֽוֹלַדְתָּ֑הּ רָא֤וּהָ בָנוֹת֙ וַֽיְאַשְּׁר֔וּהָ מְלָכ֥וֹת וּפִֽילַגְשִׁ֖ים וַֽיְהַלְלֽוּהָ׃ {ס}        
מִי־זֹ֥את הַנִּשְׁקָפָ֖ה כְּמוֹ־שָׁ֑חַר יָפָ֣ה כַלְּבָנָ֗ה בָּרָה֙ כַּֽחַמָּ֔ה אֲיֻמָּ֖ה כַּנִּדְגָּלֽוֹת׃ {ס}        
אֶל־גִּנַּ֤ת אֱגוֹז֙ יָרַ֔דְתִּי לִרְא֖וֹת בְּאִבֵּ֣י הַנָּ֑חַל לִרְאוֹת֙ הֲפָֽרְחָ֣ה הַגֶּ֔פֶן הֵנֵ֖צוּ הָרִמֹּנִֽים׃
לֹ֣א יָדַ֔עְתִּי נַפְשִׁ֣י שָׂמַ֔תְנִי מַרְכְּב֖וֹת עַמִּ֥י נָדִֽיב׃
שׁ֤וּבִי שׁ֙וּבִי֙ הַשּׁ֣וּלַמִּ֔ית שׁ֥וּבִי שׁ֖וּבִי וְנֶחֱזֶה־בָּ֑ךְ מַֽה־תֶּחֱזוּ֙ בַּשּׁ֣וּלַמִּ֔ית כִּמְחֹלַ֖ת הַֽמַּחֲנָֽיִם׃
מַה־יָּפ֧וּ פְעָמַ֛יִךְ בַּנְּעָלִ֖ים בַּת־נָדִ֑יב חַמּוּקֵ֣י יְרֵכַ֔יִךְ כְּמ֣וֹ חֲלָאִ֔ים מַעֲשֵׂ֖ה יְדֵ֥י אׇמָּֽן׃
שׇׁרְרֵךְ֙ אַגַּ֣ן הַסַּ֔הַר אַל־יֶחְסַ֖ר הַמָּ֑זֶג בִּטְנֵךְ֙ עֲרֵמַ֣ת חִטִּ֔ים סוּגָ֖ה בַּשּׁוֹשַׁנִּֽים׃
שְׁנֵ֥י שָׁדַ֛יִךְ כִּשְׁנֵ֥י עֳפָרִ֖ים תׇּאֳמֵ֥י צְבִיָּֽה׃
צַוָּארֵ֖ךְ כְּמִגְדַּ֣ל הַשֵּׁ֑ן עֵינַ֜יִךְ בְּרֵכ֣וֹת בְּחֶשְׁבּ֗וֹן עַל־שַׁ֙עַר֙ בַּת־רַבִּ֔ים אַפֵּךְ֙ כְּמִגְדַּ֣ל הַלְּבָנ֔וֹן צוֹפֶ֖ה פְּנֵ֥י דַמָּֽשֶׂק׃
רֹאשֵׁ֤ךְ עָלַ֙יִךְ֙ כַּכַּרְמֶ֔ל וְדַלַּ֥ת רֹאשֵׁ֖ךְ כָּאַרְגָּמָ֑ן מֶ֖לֶךְ אָס֥וּר בָּרְהָטִֽים׃
מַה־יָּפִית֙ וּמַה־נָּעַ֔מְתְּ אַהֲבָ֖ה בַּתַּֽעֲנוּגִֽים׃
זֹ֤את קֽוֹמָתֵךְ֙ דָּֽמְתָ֣ה לְתָמָ֔ר וְשָׁדַ֖יִךְ לְאַשְׁכֹּלֽוֹת׃
אָמַ֙רְתִּי֙ אֶעֱלֶ֣ה בְתָמָ֔ר אֹֽחֲזָ֖ה בְּסַנְסִנָּ֑יו וְיִֽהְיוּ־נָ֤א שָׁדַ֙יִךְ֙ כְּאֶשְׁכְּל֣וֹת הַגֶּ֔פֶן וְרֵ֥יחַ אַפֵּ֖ךְ כַּתַּפּוּחִֽים׃
וְחִכֵּ֕ךְ כְּיֵ֥ין הַטּ֛וֹב הוֹלֵ֥ךְ לְדוֹדִ֖י לְמֵישָׁרִ֑ים דּוֹבֵ֖ב שִׂפְתֵ֥י יְשֵׁנִֽים׃
אֲנִ֣י לְדוֹדִ֔י וְעָלַ֖י תְּשׁוּקָתֽוֹ׃ {ס}        
לְכָ֤ה דוֹדִי֙ נֵצֵ֣א הַשָּׂדֶ֔ה נָלִ֖ינָה בַּכְּפָרִֽים׃
נַשְׁכִּ֙ימָה֙ לַכְּרָמִ֔ים נִרְאֶ֞ה אִם־פָּֽרְחָ֤ה הַגֶּ֙פֶן֙ פִּתַּ֣ח הַסְּמָדַ֔ר הֵנֵ֖צוּ הָרִמּוֹנִ֑ים שָׁ֛ם אֶתֵּ֥ן אֶת־דֹּדַ֖י לָֽךְ׃
הַֽדּוּדָאִ֣ים נָֽתְנוּ־רֵ֗יחַ וְעַל־פְּתָחֵ֙ינוּ֙ כׇּל־מְגָדִ֔ים חֲדָשִׁ֖ים גַּם־יְשָׁנִ֑ים דּוֹדִ֖י צָפַ֥נְתִּי לָֽךְ׃
מִ֤י יִתֶּנְךָ֙ כְּאָ֣ח לִ֔י יוֹנֵ֖ק שְׁדֵ֣י אִמִּ֑י אֶֽמְצָאֲךָ֤ בַחוּץ֙ אֶשָּׁ֣קְךָ֔ גַּ֖ם לֹא־יָבֻ֥זוּ לִֽי׃
אֶנְהָֽגְךָ֗ אֲבִֽיאֲךָ֛ אֶל־בֵּ֥ית אִמִּ֖י תְּלַמְּדֵ֑נִי אַשְׁקְךָ֙ מִיַּ֣יִן הָרֶ֔קַח מֵעֲסִ֖יס רִמֹּנִֽי׃
שְׂמֹאלוֹ֙ תַּ֣חַת רֹאשִׁ֔י וִֽימִינ֖וֹ תְּחַבְּקֵֽנִי׃
הִשְׁבַּ֥עְתִּי אֶתְכֶ֖ם בְּנ֣וֹת יְרוּשָׁלָ֑͏ִם מַה־תָּעִ֧ירוּ ׀ וּֽמַה־תְּעֹ֥רְר֛וּ אֶת־הָאַהֲבָ֖ה עַ֥ד שֶׁתֶּחְפָּֽץ׃ {ס}        
מִ֣י זֹ֗את עֹלָה֙ מִן־הַמִּדְבָּ֔ר מִתְרַפֶּ֖קֶת עַל־דּוֹדָ֑הּ תַּ֤חַת הַתַּפּ֙וּחַ֙ עֽוֹרַרְתִּ֔יךָ שָׁ֚מָּה חִבְּלַ֣תְךָ אִמֶּ֔ךָ שָׁ֖מָּה חִבְּלָ֥ה יְלָדַֽתְךָ׃
שִׂימֵ֨נִי כַֽחוֹתָ֜ם עַל־לִבֶּ֗ךָ כַּֽחוֹתָם֙ עַל־זְרוֹעֶ֔ךָ כִּֽי־עַזָּ֤ה כַמָּ֙וֶת֙ אַהֲבָ֔ה קָשָׁ֥ה כִשְׁא֖וֹל קִנְאָ֑ה רְשָׁפֶ֕יהָ רִשְׁפֵּ֕י אֵ֖שׁ שַׁלְהֶ֥בֶתְיָֽה׃
מַ֣יִם רַבִּ֗ים לֹ֤א יֽוּכְלוּ֙ לְכַבּ֣וֹת אֶת־הָֽאַהֲבָ֔ה וּנְהָר֖וֹת לֹ֣א יִשְׁטְפ֑וּהָ אִם־יִתֵּ֨ן אִ֜ישׁ אֶת־כׇּל־ה֤וֹן בֵּיתוֹ֙ בָּאַהֲבָ֔ה בּ֖וֹז יָב֥וּזוּ לֽוֹ׃ {ס}        
אָח֥וֹת לָ֙נוּ֙ קְטַנָּ֔ה וְשָׁדַ֖יִם אֵ֣ין לָ֑הּ מַֽה־נַּעֲשֶׂה֙ לַאֲחֹתֵ֔נוּ בַּיּ֖וֹם שֶׁיְּדֻבַּר־בָּֽהּ׃
אִם־חוֹמָ֣ה הִ֔יא נִבְנֶ֥ה עָלֶ֖יהָ טִ֣ירַת כָּ֑סֶף וְאִם־דֶּ֣לֶת הִ֔יא נָצ֥וּר עָלֶ֖יהָ ל֥וּחַ אָֽרֶז׃
אֲנִ֣י חוֹמָ֔ה וְשָׁדַ֖י כַּמִּגְדָּל֑וֹת אָ֛ז הָיִ֥יתִי בְעֵינָ֖יו כְּמוֹצְאֵ֥ת שָׁלֽוֹם׃ {פ}
כֶּ֣רֶם הָיָ֤ה לִשְׁלֹמֹה֙ בְּבַ֣עַל הָמ֔וֹן נָתַ֥ן אֶת־הַכֶּ֖רֶם לַנֹּטְרִ֑ים אִ֛ישׁ יָבִ֥א בְּפִרְי֖וֹ אֶ֥לֶף כָּֽסֶף׃
כַּרְמִ֥י שֶׁלִּ֖י לְפָנָ֑י הָאֶ֤לֶף לְךָ֙ שְׁלֹמֹ֔ה וּמָאתַ֖יִם לְנֹטְרִ֥ים אֶת־פִּרְיֽוֹ׃
הַיּוֹשֶׁ֣בֶת בַּגַּנִּ֗ים חֲבֵרִ֛ים מַקְשִׁיבִ֥ים לְקוֹלֵ֖ךְ הַשְׁמִיעִֽנִי׃
בְּרַ֣ח ׀ דּוֹדִ֗י וּֽדְמֵה־לְךָ֤ לִצְבִי֙ א֚וֹ לְעֹ֣פֶר הָֽאַיָּלִ֔ים עַ֖ל הָרֵ֥י בְשָׂמִֽים׃
Source: Sefaria
Song of Songs
The Song of Songs, byaby Or “concerning.” Solomon.
Oh, give me of the kisses of your mouth,bOh, give me of the kisses of your mouth Heb. “Let him give me of the kisses of his mouth!” 
For your love is more delightful than wine.
Your ointments yield a sweet fragrance,
Your name is like finestcfinest Meaning of Heb. uncertain. oil—
Therefore do maidens love you.
Draw me after you, let us run!
The king has brought me to his chambers.dThe king has brought me to his chambers Emendation yields “Bring me, O king, to your chambers.” 
Let us delight and rejoice in your love,
Savoring it more than wine—
Like new wineenew wine Understanding mesharim as related to tirosh; cf. Aramaic merath. they love you!
I am dark—and beautiful—
O daughters of Jerusalem:
Like the tents of Kedar,
Like the pavilions of Solomon.
Don’t stare at me because I’m so dark,
Because the sun has gazed upon me.
My mother’s sons quarreled with me,
They made me guard the vineyards;
My own vineyard I did not guard.
Tell me, you whom I love so well;
Where do you pasture your sheep?
Where do you rest them at noon?
Let me not be as one who straysfas one who strays Meaning of Heb. uncertain. 
Beside the flocks of your fellows.
If you do not know, O fairest of women,
Go follow the tracks of the sheep,
And graze your kidsggraze your kids As a pretext for coming. 
By the tents of the shepherds.
I have likened you, my darling,
To a mare in Pharaoh’s chariots:
Your cheeks are comely with plaited wreaths,
Your neck with strings of jewels.
We will add wreaths of gold
To your spangles of silver.
While the king was on his couch,
My nard gave forth its fragrance.
My beloved to me is a bag of myrrh
Lodged between my breasts.
My beloved to me is a spray of henna blooms
From the vineyards of En-gedi.
Ah, you are fair, my darling,
Ah, you are fair,
With your dove-like eyes!
And you, my beloved, are handsome,
Beautiful indeed!
Our couch is in a bower;
Cedars are the beams of our house,
Cypresses the rafters.
I am a rosearose Lit. “crocus.” of Sharon,
A lily of the valleys.
Like a lily among thorns,
So is my darling among the maidens.
Like an apple tree among trees of the forest,
So is my beloved among the youths.
I delight to sit in his shade,
And his fruit is sweet to my mouth.
He brought me to the banquet room
And his banner of love was over me.bAnd his banner of love was over me Meaning of Heb. uncertain. 
“Sustain me with raisin cakes,
Refresh me with apples,
For I am faint with love.”
His left hand was under my head,
His right arm embraced me.
I adjure you, O maidens of Jerusalem,
By gazelles or by hinds of the field:
Do not wake or rouse
Love until it please!
Hark! My beloved!
There he comes,
Leaping over mountains,
Bounding over hills.
My beloved is like a gazelle
Or like a young stag.
There he stands behind our wall,
Gazing through the window,
Peering through the lattice.
My beloved spoke thus to me,
“Arise, my darling;
My fair one, come away!
For now the winter is past,
The rains are over and gone.
The blossoms have appeared in the land,
The time of pruningcpruning Or “singing.” has come;
The song of the turtledove
Is heard in our land.
The green figs form on the fig tree,
The vines in blossom give off fragrance.
Arise, my darling;
My fair one, come away!
“O my dove, in the cranny of the rocks,
Hidden by the cliff,
Let me see your face,
Let me hear your voice;
For your voice is sweet
And your face is comely.”
Catch us the foxes,
The little foxes
That ruin the vineyards—
For our vineyard is in blossom.
My beloved is mine
And I am his
Who browses among the lilies.
When the day blows gentlydblows gently Emendation yields “declines”; cf. Jer. 6.4. 
And the shadows flee,eflee Septuagint reads “lengthen”; cf. Jer. 6.4. 
Set out, my beloved,
Swift as a gazelle
Or a young stag,
For the hills of spices!fspices Heb. bather, of uncertain meaning; 8.14 reads besamim “spices.” 
Upon my couch at nightaat night Apparently in a dream. 
I sought the one I love—
I sought, but found him not.
“I must rise and roam the town,
Through the streets and through the squares;
I must seek the one I love.”
I sought but found him not.
The watchmen came upon me
While patrolling the town—
“Have you seen the one I love?”
Scarcely had I passed them
When I found the one I love.
I held him fast, I would not let him go
Till I brought him to my mother’s house,
To the chamber of her who conceived me
I adjure you, O maidens of Jerusalem,
By gazelles or by hinds of the field:
Do not wake or rouse
Love until it please!
Who is she that comes up from the desert
Like columns of smoke,
In clouds of myrrh and frankincense,
Of all the powders of the merchant?
There is Solomon’s couch,
Encircled by sixty warriors
Of the warriors of Israel,
All of them trainedbtrained Cf. Akkadian aḫāzu “to learn.” in warfare,
Skilled in battle,
Each with sword on thigh
Because of terror by night.
King Solomon made him a palanquin
Of wood from Lebanon.
He made its posts of silver,
Its backcback Meaning of Heb. uncertain. of gold,
Its seat of purple wool.
Within, it was decked with love
By the maidens of Jerusalem.dlove / By the maidens of Jerusalem Emendation yields “ebony, / O maidens of Jerusalem!” 
O maidens of Zion, go forth
And gaze upon King Solomon
Wearing the crown that his mother
Gave him on his wedding day,
On his day of bliss.
Ah, you are fair, my darling,
Ah, you are fair.
Your eyes are like doves
Behind your veil.
Your hair is like a flock of goats
Streaming down Mount Gilead.
Your teeth are like a flock of ewesaewes Cf. 6.6; exact nuance of qeṣuboth uncertain, perhaps “shorn ones.” 
Climbing up from the washing pool;
All of them bear twins,
And not one loses her young.
Your lips are like a crimson thread,
Your mouth is lovely.
Your brow behind your veil
[Gleams] like a pomegranate split open.
Your neck is like the Tower of David,
Built to hold weapons,bto hold weapons Apparently a poetic figure for jewelry; meaning of Heb. uncertain. 
Hung with a thousand shields—
All the quivers of warriors.
Your breasts are like two fawns,
Twins of a gazelle,
Browsing among the lilies.
cSee notes at 2.17. When the day blows gently
And the shadows flee,
I will betake me to the mount of myrrh,
To the hill of frankincense.
Every part of you is fair, my darling,
There is no blemish in you.
From Lebanon come with me;
From Lebanon, my bride, with me!
Trip down from Amana’s peak,
From the peak of SenirdSenir Cf. Deut. 3.9. and Hermon,
From the dens of lions,
From the hillsehills Emendation yields “lairs”; cf. Nah. 2.13. of leopards.
You have captured my heart,
My own,fown Lit. “sister”; and so frequently below. my bride,
You have captured my heart
With one [glance] of your eyes,
With one coil of your necklace.
How sweet is your love,
My own, my bride!
How much more delightful your love than wine,
Your ointments more fragrant
Than any spice!
Sweetness drops
From your lips, O bride;
Honey and milk
Are under your tongue;
And the scent of your robes
Is like the scent of Lebanon.
A garden locked
Is my own, my bride,
A fountain locked,
A sealed-up spring.
Your limbs are an orchard of pomegranates
And of all luscious fruits,
Of henna and of nard—
Nard and saffron,
Fragrant reed and cinnamon,
With all aromatic woods,
Myrrh and aloes—
All the choice perfumes.
[You are] a garden spring,
A well of fresh water,g[You are] a garden spring, / A well of fresh water Emendation yields “The spring in my garden / Is a well of fresh water.” 
A rill of Lebanon.
Awake, O north wind,
Come, O south wind!
Blow upon my garden,
That its perfume may spread.
Let my beloved come to his garden
And enjoy its luscious fruits!
I have come to my garden,
My own, my bride;
I have plucked my myrrh and spice,
Eaten my honey and honeycomb,
Drunk my wine and my milk.
Eat, lovers, and drink:
Drink deep of love!
aIn these verses, the woman apparently relates a dream. I was asleep,
But my heart was wakeful.
Hark, my beloved knocks!
“Let me in, my own,
My darling, my faultless dove!
For my head is drenched with dew,
My locks with the damp of night.”
I had taken off my robe—
Was I to don it again?
I had bathed my feet—
Was I to soil them again?
My beloved took his hand off the latch,btook his hand off the latch Meaning of Heb. uncertain. 
And my heart was stirred for him.cfor him Many manuscripts and editions read “within me” (ʻalai). 
I rose to let in my beloved;
My hands dripped myrrh—
My fingers, flowing myrrh—
Upon the handles of the bolt.
I opened the door for my beloved,
But my beloved had turned and gone.
I was faint because of what he said.dbecause of what he said Change of vocalization yields “because of him.” 
I sought, but found him not;
I called, but he did not answer.
The watchmen came upon me
While patrolling the town—
They struck me, they bruised me.
The guards of the walls
Stripped me of my mantle.
I adjure you, O maidens of Jerusalem!
If you meet my beloved, tell him this:
That I am faint with love.
How is your beloved better than another,eHow is your beloved better than another Or “What sort of beloved is your beloved…?” 
O fairest of women?
How is your beloved better than anotherfHow is your beloved better than another See preceding note. 
That you adjure us so?
My beloved is clear-skinned and ruddy,
Preeminent among ten thousand.
His head is finest gold,
His locks are curled
And black as a raven.
His eyes are like doves
By watercourses,
Bathed in milk,
Set by a brimming pool.gSet by a brimming pool Meaning of Heb. uncertain. 
His cheeks are like beds of spices,
Banks ofhBanks of Septuagint vocalizes as participle, “producing.” perfume
His lips are like lilies;
They drip flowing myrrh.
His hands are rods of gold,
Studded with beryl;
His belly a tablet of ivory,
Adorned with sapphires.
His legs are like marble pillars
Set in sockets of fine gold.
He is majestic as Lebanon,
Stately as the cedars.
His mouth is delicious
And all of him is delightful.
Such is my beloved,
Such is my darling,
O maidens of Jerusalem!
“Whither has your beloved gone,
O fairest of women?
Whither has your beloved turned?
Let us seek him with you.”
My beloved has gone down to his garden,
To the beds of spices,
To browse in the gardens
And to pick lilies.
I am my beloved’s
And my beloved is mine;
He browses among the lilies.
You are beautiful, my darling, as Tirzah,
Comely as Jerusalem,
Awesome as bannered hosts.aAwesome as bannered hosts Meaning of Heb. uncertain. 
Turn your eyes away from me,
For they overwhelm me!
Your hair is like a flock of goats
Streaming down from Gilead.
Your teeth are like a flock of ewes
Climbing up from the washing pool;
All of them bear twins,
And not one loses her young.
Your brow behind your veil
[Gleams] like a pomegranate split open.
There are sixty queens,
And eighty concubines,
And maidens without number.
Only one is my dove,
My perfect one,
The only one of her mother,
The delight of her who bore her.
Young women see and acclaim her;
Queens and concubines, and praise her.
Who is she that shines through like the dawn,
Beautiful as the moon,
Radiant as the sun
Awesome as bannered hosts?bAwesome as bannered hosts Meaning of Heb. uncertain. 
I went down to the nut grove
To see the budding of the vale;
To see if the vines had blossomed,
If the pomegranates were in bloom.
cMeaning of verse uncertain. Before I knew it,
My desire set me
Mid the chariots of Ammi-nadib.
Turn back, turn back,
O maid of Shulem!
Turn back, turn back,
That we may gaze upon you.
“Why will you gaze at the Shulammite
InaIn With many manuscripts and editions; Tiberian Masoretic mss. read “Like.” Meaning of entire line uncertain. the Mahanaim dance?”
How lovely are your feet in sandals,
O daughter of nobles!
Your rounded thighs are like jewels,
The work of a master’s hand.
Your navel is like a round goblet—
Let mixed wine not be lacking!—
Your belly like a heap of wheat
Hedged about with lilies.
Your breasts are like two fawns,
Twins of a gazelle.
Your neck is like a tower of ivory,
Your eyes like pools in Heshbon
By the gate of Bath-rabbim,
Your nose like the Lebanon tower
That faces toward Damascus.
The head upon you is like crimson wool,bcrimson wool So Ibn Janah and Ibn Ezra, taking karmel as a by-form of karmil: cf. 2 Chron. 2.6, 13; 3.14. 
The locks of your head are like purple—
A king is held captive in the tresses.cA king is held captive in the tresses Meaning of Heb. uncertain. 
How fair you are, how beautiful!
O Love, with all its rapture!
Your stately form is like the palm,
Your breasts are like clusters.
I say: Let me climb the palm,
Let me take hold of its branches;
Let your breasts be like clusters of grapes,
Your breath like the fragrance of apples,
And your mouth like choicest wine.
“Let it flow to my beloved as new winednew wine See note at 1.4 end. 
Gliding over the lips of sleepers.”eGliding over the lips of sleepers Meaning of Heb. uncertain. 
I am my beloved’s,
And his desire is for me.
Come, my beloved,
Let us go into the open;
Let us lodge among the henna shrubs.famong the henna shrubs Or “in the villages.” 
Let us go early to the vineyards;
Let us see if the vine has flowered,
If its blossoms have opened,
If the pomegranates are in bloom.
There I will give my love to you.
The mandrakes yield their fragrance,
At our doors are all choice fruits;
Both freshly picked and long-stored
Have I kept, my beloved, for you.
If only it could be as with a brother,
As if you had nursed at my mother’s breast:
Then I could kiss you
When I met you in the street,
And no one would despise me.
I would lead you, I would bring you
To the house of my mother,
Of her who taughtataught Emendation yields “bore”; cf. 6.9; 8.5. me—
I would let you drink of the spiced wine,
Of my pomegranate juice.
His left hand was under my head,
His right hand caressed me.
I adjure you, O maidens of Jerusalem:
Do not wake or rouse
Love until it please!
Who is she that comes up from the desert,
Leaning upon her beloved?
Under the apple tree I roused you;
It was there your mother conceived you,
There she who bore you conceived you.
Let me be a seal upon your heart,
Like the seal upon your hand.bhand Lit. “arm.” 
For love is fierce as death,
Passion is mighty as Sheol;
Its darts are darts of fire,
A blazing flame.
Vast floods cannot quench love,
Nor rivers drown it.
If someone offered all his household’s wealth for love,
He would be laughed to scorn.
“We have a little sister,
Whose breasts are not yet formed.
What shall we do for our sister
When she is spoken for?
If she be a wall,
We will build upon it a silver battlement;
If she be a door,
We will panel it in cedar.”
I am a wall,
My breasts are like towers.
So I became in his eyes
As one who finds favor.
Solomon had a vineyard
In Baal-hamon.
He had to post guards in the vineyard:
AnyonecHe had to post guards in the vineyard: Anyone Or “He consigned the vineyard to tenants: / Each.” would give for its fruit
A thousand pieces of silver.
I have my very own vineyard:
You may have the thousand, O Solomon,
And the guards of the fruit two hundred!
dMeaning of verse uncertain. O you who linger in the garden,egarden Heb. plural. 
A loverflover Heb. plural. is listening;
Let me hear your voice.
“Hurry, my beloved,
Swift as a gazelle or a young stag,
To the hills of spices!”
Source: Sefaria

Megillat Kohelet (Sukkot) – מגילת קהלת

Ecclesiastes 1-12
דִּבְרֵי֙ קֹהֶ֣לֶת בֶּן־דָּוִ֔ד מֶ֖לֶךְ בִּירוּשָׁלָֽ͏ִם׃
הֲבֵ֤ל הֲבָלִים֙ אָמַ֣ר קֹהֶ֔לֶת הֲבֵ֥ל הֲבָלִ֖ים הַכֹּ֥ל הָֽבֶל׃
מַה־יִּתְר֖וֹן לָֽאָדָ֑ם בְּכׇ֨ל־עֲמָל֔וֹ שֶֽׁיַּעֲמֹ֖ל תַּ֥חַת הַשָּֽׁמֶשׁ׃
דּ֤וֹר הֹלֵךְ֙ וְד֣וֹר בָּ֔א וְהָאָ֖רֶץ לְעוֹלָ֥ם עֹמָֽדֶת׃
וְזָרַ֥ח הַשֶּׁ֖מֶשׁ וּבָ֣א הַשָּׁ֑מֶשׁ וְאֶ֨ל־מְקוֹמ֔וֹ שׁוֹאֵ֛ף זוֹרֵ֥חַֽ ה֖וּא שָֽׁם׃
הוֹלֵךְ֙ אֶל־דָּר֔וֹם וְסוֹבֵ֖ב אֶל־צָפ֑וֹן סוֹבֵ֤ב ׀ סֹבֵב֙ הוֹלֵ֣ךְ הָר֔וּחַ וְעַל־סְבִיבֹתָ֖יו שָׁ֥ב הָרֽוּחַ׃
כׇּל־הַנְּחָלִים֙ הֹלְכִ֣ים אֶל־הַיָּ֔ם וְהַיָּ֖ם אֵינֶ֣נּוּ מָלֵ֑א אֶל־מְק֗וֹם שֶׁ֤הַנְּחָלִים֙ הֹֽלְכִ֔ים שָׁ֛ם הֵ֥ם שָׁבִ֖ים לָלָֽכֶת׃
כׇּל־הַדְּבָרִ֣ים יְגֵעִ֔ים לֹא־יוּכַ֥ל אִ֖ישׁ לְדַבֵּ֑ר לֹא־תִשְׂבַּ֥ע עַ֙יִן֙ לִרְא֔וֹת וְלֹא־תִמָּלֵ֥א אֹ֖זֶן מִשְּׁמֹֽעַ׃
מַה־שֶּֽׁהָיָה֙ ה֣וּא שֶׁיִּהְיֶ֔ה וּמַה־שֶּׁנַּֽעֲשָׂ֔ה ה֖וּא שֶׁיֵּעָשֶׂ֑ה וְאֵ֥ין כׇּל־חָדָ֖שׁ תַּ֥חַת הַשָּֽׁמֶשׁ׃
יֵ֥שׁ דָּבָ֛ר שֶׁיֹּאמַ֥ר רְאֵה־זֶ֖ה חָדָ֣שׁ ה֑וּא כְּבָר֙ הָיָ֣ה לְעֹֽלָמִ֔ים אֲשֶׁ֥ר הָיָ֖ה מִלְּפָנֵֽנוּ׃
אֵ֥ין זִכְר֖וֹן לָרִאשֹׁנִ֑ים וְגַ֨ם לָאַחֲרֹנִ֜ים שֶׁיִּהְי֗וּ לֹֽא־יִהְיֶ֤ה לָהֶם֙ זִכָּר֔וֹן עִ֥ם שֶׁיִּהְי֖וּ לָאַחֲרֹנָֽה׃ {פ}
אֲנִ֣י קֹהֶ֗לֶת הָיִ֥יתִי מֶ֛לֶךְ עַל־יִשְׂרָאֵ֖ל בִּירוּשָׁלָֽ͏ִם׃
וְנָתַ֣תִּי אֶת־לִבִּ֗י לִדְר֤וֹשׁ וְלָתוּר֙ בַּֽחׇכְמָ֔ה עַ֛ל כׇּל־אֲשֶׁ֥ר נַעֲשָׂ֖ה תַּ֣חַת הַשָּׁמָ֑יִם ה֣וּא ׀ עִנְיַ֣ן רָ֗ע נָתַ֧ן אֱלֹהִ֛ים לִבְנֵ֥י הָאָדָ֖ם לַעֲנ֥וֹת בּֽוֹ׃
רָאִ֙יתִי֙ אֶת־כׇּל־הַֽמַּעֲשִׂ֔ים שֶֽׁנַּעֲשׂ֖וּ תַּ֣חַת הַשָּׁ֑מֶשׁ וְהִנֵּ֥ה הַכֹּ֛ל הֶ֖בֶל וּרְע֥וּת רֽוּחַ׃
מְעֻוָּ֖ת לֹא־יוּכַ֣ל לִתְקֹ֑ן וְחֶסְר֖וֹן לֹא־יוּכַ֥ל לְהִמָּנֽוֹת׃
דִּבַּ֨רְתִּי אֲנִ֤י עִם־לִבִּי֙ לֵאמֹ֔ר אֲנִ֗י הִנֵּ֨ה הִגְדַּ֤לְתִּי וְהוֹסַ֙פְתִּי֙ חׇכְמָ֔ה עַ֛ל כׇּל־אֲשֶׁר־הָיָ֥ה לְפָנַ֖י עַל־יְרוּשָׁלָ֑͏ִם וְלִבִּ֛י רָאָ֥ה הַרְבֵּ֖ה חׇכְמָ֥ה וָדָֽעַת׃
וָאֶתְּנָ֤ה לִבִּי֙ לָדַ֣עַת חׇכְמָ֔ה וְדַ֥עַת הוֹלֵלֹ֖ת וְשִׂכְל֑וּת יָדַ֕עְתִּי שֶׁגַּם־זֶ֥ה ה֖וּא רַעְי֥וֹן רֽוּחַ׃
כִּ֛י בְּרֹ֥ב חׇכְמָ֖ה רׇב־כָּ֑עַס וְיוֹסִ֥יף דַּ֖עַת יוֹסִ֥יף מַכְאֽוֹב׃
אָמַ֤רְתִּֽי אֲנִי֙ בְּלִבִּ֔י לְכָה־נָּ֛א אֲנַסְּכָ֥ה בְשִׂמְחָ֖ה וּרְאֵ֣ה בְט֑וֹב וְהִנֵּ֥ה גַם־ה֖וּא הָֽבֶל׃
לִשְׂח֖וֹק אָמַ֣רְתִּי מְהוֹלָ֑ל וּלְשִׂמְחָ֖ה מַה־זֹּ֥ה עֹשָֽׂה׃
תַּ֣רְתִּי בְלִבִּ֔י לִמְשׁ֥וֹךְ בַּיַּ֖יִן אֶת־בְּשָׂרִ֑י וְלִבִּ֞י נֹהֵ֤ג בַּֽחׇכְמָה֙ וְלֶאֱחֹ֣ז בְּסִכְל֔וּת עַ֣ד אֲשֶׁר־אֶרְאֶ֗ה אֵי־זֶ֨ה ט֜וֹב לִבְנֵ֤י הָאָדָם֙ אֲשֶׁ֤ר יַעֲשׂוּ֙ תַּ֣חַת הַשָּׁמַ֔יִם מִסְפַּ֖ר יְמֵ֥י חַיֵּיהֶֽם׃
הִגְדַּ֖לְתִּי מַעֲשָׂ֑י בָּנִ֤יתִי לִי֙ בָּתִּ֔ים נָטַ֥עְתִּי לִ֖י כְּרָמִֽים׃
עָשִׂ֣יתִי לִ֔י גַּנּ֖וֹת וּפַרְדֵּסִ֑ים וְנָטַ֥עְתִּי בָהֶ֖ם עֵ֥ץ כׇּל־פֶּֽרִי׃
עָשִׂ֥יתִי לִ֖י בְּרֵכ֣וֹת מָ֑יִם לְהַשְׁק֣וֹת מֵהֶ֔ם יַ֖עַר צוֹמֵ֥חַ עֵצִֽים׃
קָנִ֙יתִי֙ עֲבָדִ֣ים וּשְׁפָח֔וֹת וּבְנֵי־בַ֖יִת הָ֣יָה לִ֑י גַּ֣ם מִקְנֶה֩ בָקָ֨ר וָצֹ֤אן הַרְבֵּה֙ הָ֣יָה לִ֔י מִכֹּ֛ל שֶֽׁהָי֥וּ לְפָנַ֖י בִּירוּשָׁלָֽ͏ִם׃
כָּנַ֤סְתִּי לִי֙ גַּם־כֶּ֣סֶף וְזָהָ֔ב וּסְגֻלַּ֥ת מְלָכִ֖ים וְהַמְּדִינ֑וֹת עָשִׂ֨יתִי לִ֜י שָׁרִ֣ים וְשָׁר֗וֹת וְתַעֲנֻג֛וֹת בְּנֵ֥י הָאָדָ֖ם שִׁדָּ֥ה וְשִׁדּֽוֹת׃
וְגָדַ֣לְתִּי וְהוֹסַ֔פְתִּי מִכֹּ֛ל שֶׁהָיָ֥ה לְפָנַ֖י בִּירוּשָׁלָ֑͏ִם אַ֥ף חׇכְמָתִ֖י עָ֥מְדָה לִּֽי׃
וְכֹל֙ אֲשֶׁ֣ר שָֽׁאֲל֣וּ עֵינַ֔י לֹ֥א אָצַ֖לְתִּי מֵהֶ֑ם לֹֽא־מָנַ֨עְתִּי אֶת־לִבִּ֜י מִכׇּל־שִׂמְחָ֗ה כִּֽי־לִבִּ֤י שָׂמֵ֙חַ֙ מִכׇּל־עֲמָלִ֔י וְזֶֽה־הָיָ֥ה חֶלְקִ֖י מִכׇּל־עֲמָלִֽי׃
וּפָנִ֣יתִֽי אֲנִ֗י בְּכׇל־מַעֲשַׂי֙ שֶֽׁעָשׂ֣וּ יָדַ֔י וּבֶֽעָמָ֖ל שֶׁעָמַ֣לְתִּי לַעֲשׂ֑וֹת וְהִנֵּ֨ה הַכֹּ֥ל הֶ֙בֶל֙ וּרְע֣וּת ר֔וּחַ וְאֵ֥ין יִתְר֖וֹן תַּ֥חַת הַשָּֽׁמֶשׁ׃
וּפָנִ֤יתִֽי אֲנִי֙ לִרְא֣וֹת חׇכְמָ֔ה וְהוֹלֵל֖וֹת וְסִכְל֑וּת כִּ֣י ׀ מֶ֣ה הָאָדָ֗ם שֶׁיָּבוֹא֙ אַחֲרֵ֣י הַמֶּ֔לֶךְ אֵ֥ת אֲשֶׁר־כְּבָ֖ר עָשֽׂוּהוּ׃
וְרָאִ֣יתִי אָ֔נִי שֶׁיֵּ֥שׁ יִתְר֛וֹן לַֽחׇכְמָ֖ה מִן־הַסִּכְל֑וּת כִּֽיתְר֥וֹן הָא֖וֹר מִן־הַחֹֽשֶׁךְ׃
הֶֽחָכָם֙ עֵינָ֣יו בְּרֹאשׁ֔וֹ וְהַכְּסִ֖יל בַּחֹ֣שֶׁךְ הוֹלֵ֑ךְ וְיָדַ֣עְתִּי גַם־אָ֔נִי שֶׁמִּקְרֶ֥ה אֶחָ֖ד יִקְרֶ֥ה אֶת־כֻּלָּֽם׃
וְאָמַ֨רְתִּֽי אֲנִ֜י בְּלִבִּ֗י כְּמִקְרֵ֤ה הַכְּסִיל֙ גַּם־אֲנִ֣י יִקְרֵ֔נִי וְלָ֧מָּה חָכַ֛מְתִּי אֲנִ֖י אָ֣ז יֹתֵ֑ר וְדִבַּ֣רְתִּי בְלִבִּ֔י שֶׁגַּם־זֶ֖ה הָֽבֶל׃
כִּי֩ אֵ֨ין זִכְר֧וֹן לֶחָכָ֛ם עִֽם־הַכְּסִ֖יל לְעוֹלָ֑ם בְּשֶׁכְּבָ֞ר הַיָּמִ֤ים הַבָּאִים֙ הַכֹּ֣ל נִשְׁכָּ֔ח וְאֵ֛יךְ יָמ֥וּת הֶחָכָ֖ם עִֽם־הַכְּסִֽיל׃
וְשָׂנֵ֙אתִי֙ אֶת־הַ֣חַיִּ֔ים כִּ֣י רַ֤ע עָלַי֙ הַֽמַּעֲשֶׂ֔ה שֶׁנַּעֲשָׂ֖ה תַּ֣חַת הַשָּׁ֑מֶשׁ כִּֽי־הַכֹּ֥ל הֶ֖בֶל וּרְע֥וּת רֽוּחַ׃
וְשָׂנֵ֤אתִֽי אֲנִי֙ אֶת־כׇּל־עֲמָלִ֔י שֶׁאֲנִ֥י עָמֵ֖ל תַּ֣חַת הַשָּׁ֑מֶשׁ שֶׁ֣אַנִּיחֶ֔נּוּ לָאָדָ֖ם שֶׁיִּהְיֶ֥ה אַחֲרָֽי׃
וּמִ֣י יוֹדֵ֗עַ הֶֽחָכָ֤ם יִהְיֶה֙ א֣וֹ סָכָ֔ל וְיִשְׁלַט֙ בְּכׇל־עֲמָלִ֔י שֶֽׁעָמַ֥לְתִּי וְשֶׁחָכַ֖מְתִּי תַּ֣חַת הַשָּׁ֑מֶשׁ גַּם־זֶ֖ה הָֽבֶל׃
וְסַבּ֥וֹתִֽי אֲנִ֖י לְיַאֵ֣שׁ אֶת־לִבִּ֑י עַ֚ל כׇּל־הֶ֣עָמָ֔ל שֶׁעָמַ֖לְתִּי תַּ֥חַת הַשָּֽׁמֶשׁ׃
כִּי־יֵ֣שׁ אָדָ֗ם שֶׁעֲמָל֛וֹ בְּחׇכְמָ֥ה וּבְדַ֖עַת וּבְכִשְׁר֑וֹן וּלְאָדָ֞ם שֶׁלֹּ֤א עָֽמַל־בּוֹ֙ יִתְּנֶ֣נּוּ חֶלְק֔וֹ גַּם־זֶ֥ה הֶ֖בֶל וְרָעָ֥ה רַבָּֽה׃
כִּ֠י מֶֽה־הֹוֶ֤ה לָֽאָדָם֙ בְּכׇל־עֲמָל֔וֹ וּבְרַעְי֖וֹן לִבּ֑וֹ שְׁה֥וּא עָמֵ֖ל תַּ֥חַת הַשָּֽׁמֶשׁ׃
כִּ֧י כׇל־יָמָ֣יו מַכְאֹבִ֗ים וָכַ֙עַס֙ עִנְיָנ֔וֹ גַּם־בַּלַּ֖יְלָה לֹא־שָׁכַ֣ב לִבּ֑וֹ גַּם־זֶ֖ה הֶ֥בֶל הֽוּא׃
אֵֽין־ט֤וֹב בָּאָדָם֙ שֶׁיֹּאכַ֣ל וְשָׁתָ֔ה וְהֶרְאָ֧ה אֶת־נַפְשׁ֛וֹ ט֖וֹב בַּעֲמָל֑וֹ גַּם־זֹה֙ רָאִ֣יתִי אָ֔נִי כִּ֛י מִיַּ֥ד הָאֱלֹהִ֖ים הִֽיא׃
כִּ֣י מִ֥י יֹאכַ֛ל וּמִ֥י יָח֖וּשׁ ח֥וּץ מִמֶּֽנִּי׃
כִּ֤י לְאָדָם֙ שֶׁטּ֣וֹב לְפָנָ֔יו נָתַ֛ן חׇכְמָ֥ה וְדַ֖עַת וְשִׂמְחָ֑ה וְלַחוֹטֶא֩ נָתַ֨ן עִנְיָ֜ן לֶאֱסֹ֣ף וְלִכְנ֗וֹס לָתֵת֙ לְטוֹב֙ לִפְנֵ֣י הָֽאֱלֹהִ֔ים גַּם־זֶ֥ה הֶ֖בֶל וּרְע֥וּת רֽוּחַ׃
לַכֹּ֖ל זְמָ֑ן וְעֵ֥ת לְכׇל־חֵ֖פֶץ תַּ֥חַת הַשָּׁמָֽיִם׃ {ס}        
עֵ֥ת לָלֶ֖דֶת        וְעֵ֣ת לָמ֑וּת        עֵ֣ת לָטַ֔עַת        וְעֵ֖ת לַעֲק֥וֹר נָטֽוּעַ׃        
עֵ֤ת לַהֲרוֹג֙        וְעֵ֣ת לִרְפּ֔וֹא        עֵ֥ת לִפְר֖וֹץ        וְעֵ֥ת לִבְנֽוֹת׃        
עֵ֤ת לִבְכּוֹת֙        וְעֵ֣ת לִשְׂח֔וֹק        עֵ֥ת סְפ֖וֹד        וְעֵ֥ת רְקֽוֹד׃        
עֵ֚ת לְהַשְׁלִ֣יךְ אֲבָנִ֔ים        וְעֵ֖ת כְּנ֣וֹס אֲבָנִ֑ים        עֵ֣ת לַחֲב֔וֹק        וְעֵ֖ת לִרְחֹ֥ק מֵחַבֵּֽק׃        
עֵ֤ת לְבַקֵּשׁ֙        וְעֵ֣ת לְאַבֵּ֔ד        עֵ֥ת לִשְׁמ֖וֹר        וְעֵ֥ת לְהַשְׁלִֽיךְ׃        
עֵ֤ת לִקְר֙וֹעַ֙        וְעֵ֣ת לִתְפּ֔וֹר        עֵ֥ת לַחֲשׁ֖וֹת        וְעֵ֥ת לְדַבֵּֽר׃        
עֵ֤ת לֶֽאֱהֹב֙        וְעֵ֣ת לִשְׂנֹ֔א        עֵ֥ת מִלְחָמָ֖ה        וְעֵ֥ת שָׁלֽוֹם׃ {ס}        
מַה־יִּתְרוֹן֙ הָֽעוֹשֶׂ֔ה בַּאֲשֶׁ֖ר ה֥וּא עָמֵֽל׃
רָאִ֣יתִי אֶת־הָֽעִנְיָ֗ן אֲשֶׁ֨ר נָתַ֧ן אֱלֹהִ֛ים לִבְנֵ֥י הָאָדָ֖ם לַעֲנ֥וֹת בּֽוֹ׃
אֶת־הַכֹּ֥ל עָשָׂ֖ה יָפֶ֣ה בְעִתּ֑וֹ גַּ֤ם אֶת־הָעֹלָם֙ נָתַ֣ן בְּלִבָּ֔ם מִבְּלִ֞י אֲשֶׁ֧ר לֹא־יִמְצָ֣א הָאָדָ֗ם אֶת־הַֽמַּעֲשֶׂ֛ה אֲשֶׁר־עָשָׂ֥ה הָאֱלֹהִ֖ים מֵרֹ֥אשׁ וְעַד־סֽוֹף׃
יָדַ֕עְתִּי כִּ֛י אֵ֥ין ט֖וֹב בָּ֑ם כִּ֣י אִם־לִשְׂמ֔וֹחַ וְלַעֲשׂ֥וֹת ט֖וֹב בְּחַיָּֽיו׃
וְגַ֤ם כׇּל־הָאָדָם֙ שֶׁיֹּאכַ֣ל וְשָׁתָ֔ה וְרָאָ֥ה ט֖וֹב בְּכׇל־עֲמָל֑וֹ מַתַּ֥ת אֱלֹהִ֖ים הִֽיא׃
יָדַ֗עְתִּי כִּ֠י כׇּל־אֲשֶׁ֨ר יַעֲשֶׂ֤ה הָאֱלֹהִים֙ ה֚וּא יִהְיֶ֣ה לְעוֹלָ֔ם עָלָיו֙ אֵ֣ין לְהוֹסִ֔יף וּמִמֶּ֖נּוּ אֵ֣ין לִגְרֹ֑עַ וְהָאֱלֹהִ֣ים עָשָׂ֔ה שֶׁיִּֽרְא֖וּ מִלְּפָנָֽיו׃
מַה־שֶּֽׁהָיָה֙ כְּבָ֣ר ה֔וּא וַאֲשֶׁ֥ר לִהְי֖וֹת כְּבָ֣ר הָיָ֑ה וְהָאֱלֹהִ֖ים יְבַקֵּ֥שׁ אֶת־נִרְדָּֽף׃
וְע֥וֹד רָאִ֖יתִי תַּ֣חַת הַשָּׁ֑מֶשׁ מְק֤וֹם הַמִּשְׁפָּט֙ שָׁ֣מָּה הָרֶ֔שַׁע וּמְק֥וֹם הַצֶּ֖דֶק שָׁ֥מָּה הָרָֽשַׁע׃
אָמַ֤רְתִּֽי אֲנִי֙ בְּלִבִּ֔י אֶת־הַצַּדִּיק֙ וְאֶת־הָ֣רָשָׁ֔ע יִשְׁפֹּ֖ט הָאֱלֹהִ֑ים כִּי־עֵ֣ת לְכׇל־חֵ֔פֶץ וְעַ֥ל כׇּל־הַֽמַּעֲשֶׂ֖ה שָֽׁם׃
אָמַ֤רְתִּֽי אֲנִי֙ בְּלִבִּ֔י עַל־דִּבְרַת֙ בְּנֵ֣י הָאָדָ֔ם לְבָרָ֖ם הָאֱלֹהִ֑ים וְלִרְא֕וֹת שְׁהֶם־בְּהֵמָ֥ה הֵ֖מָּה לָהֶֽם׃
כִּי֩ מִקְרֶ֨ה בְֽנֵי־הָאָדָ֜ם וּמִקְרֶ֣ה הַבְּהֵמָ֗ה וּמִקְרֶ֤ה אֶחָד֙ לָהֶ֔ם כְּמ֥וֹת זֶה֙ כֵּ֣ן מ֣וֹת זֶ֔ה וְר֥וּחַ אֶחָ֖ד לַכֹּ֑ל וּמוֹתַ֨ר הָאָדָ֤ם מִן־הַבְּהֵמָה֙ אָ֔יִן כִּ֥י הַכֹּ֖ל הָֽבֶל׃
הַכֹּ֥ל הוֹלֵ֖ךְ אֶל־מָק֣וֹם אֶחָ֑ד הַכֹּל֙ הָיָ֣ה מִן־הֶֽעָפָ֔ר וְהַכֹּ֖ל שָׁ֥ב אֶל־הֶעָפָֽר׃
מִ֣י יוֹדֵ֗עַ ר֚וּחַ בְּנֵ֣י הָאָדָ֔ם הָעֹלָ֥ה הִ֖יא לְמָ֑עְלָה וְר֙וּחַ֙ הַבְּהֵמָ֔ה הַיֹּרֶ֥דֶת הִ֖יא לְמַ֥טָּה לָאָֽרֶץ׃
וְרָאִ֗יתִי כִּ֣י אֵ֥ין טוֹב֙ מֵאֲשֶׁ֨ר יִשְׂמַ֤ח הָאָדָם֙ בְּֽמַעֲשָׂ֔יו כִּי־ה֖וּא חֶלְק֑וֹ כִּ֣י מִ֤י יְבִיאֶ֙נּוּ֙ לִרְא֔וֹת בְּמֶ֖ה שֶׁיִּהְיֶ֥ה אַחֲרָֽיו׃
וְשַׁ֣בְתִּֽי אֲנִ֗י וָאֶרְאֶה֙ אֶת־כׇּל־הָ֣עֲשֻׁקִ֔ים אֲשֶׁ֥ר נַעֲשִׂ֖ים תַּ֣חַת הַשָּׁ֑מֶשׁ וְהִנֵּ֣ה ׀ דִּמְעַ֣ת הָעֲשֻׁקִ֗ים וְאֵ֤ין לָהֶם֙ מְנַחֵ֔ם וּמִיַּ֤ד עֹֽשְׁקֵיהֶם֙ כֹּ֔חַ וְאֵ֥ין לָהֶ֖ם מְנַחֵֽם׃
וְשַׁבֵּ֧חַ אֲנִ֛י אֶת־הַמֵּתִ֖ים שֶׁכְּבָ֣ר מֵ֑תוּ מִן־הַ֣חַיִּ֔ים אֲשֶׁ֛ר הֵ֥מָּה חַיִּ֖ים עֲדֶֽנָה׃
וְטוֹב֙ מִשְּׁנֵיהֶ֔ם אֵ֥ת אֲשֶׁר־עֲדֶ֖ן לֹ֣א הָיָ֑ה אֲשֶׁ֤ר לֹֽא־רָאָה֙ אֶת־הַמַּעֲשֶׂ֣ה הָרָ֔ע אֲשֶׁ֥ר נַעֲשָׂ֖ה תַּ֥חַת הַשָּֽׁמֶשׁ׃
וְרָאִ֨יתִֽי אֲנִ֜י אֶת־כׇּל־עָמָ֗ל וְאֵת֙ כׇּל־כִּשְׁר֣וֹן הַֽמַּעֲשֶׂ֔ה כִּ֛י הִ֥יא קִנְאַת־אִ֖ישׁ מֵרֵעֵ֑הוּ גַּם־זֶ֥ה הֶ֖בֶל וּרְע֥וּת רֽוּחַ׃
הַכְּסִיל֙ חֹבֵ֣ק אֶת־יָדָ֔יו וְאֹכֵ֖ל אֶת־בְּשָׂרֽוֹ׃
ט֕וֹב מְלֹ֥א כַ֖ף נָ֑חַת מִמְּלֹ֥א חׇפְנַ֛יִם עָמָ֖ל וּרְע֥וּת רֽוּחַ׃
וְשַׁ֧בְתִּי אֲנִ֛י וָאֶרְאֶ֥ה הֶ֖בֶל תַּ֥חַת הַשָּֽׁמֶשׁ׃
יֵ֣שׁ אֶחָד֩ וְאֵ֨ין שֵׁנִ֜י גַּ֣ם בֵּ֧ן וָאָ֣ח אֵֽין־ל֗וֹ וְאֵ֥ין קֵץ֙ לְכׇל־עֲמָל֔וֹ גַּם־[עֵינ֖וֹ] (עיניו) לֹא־תִשְׂבַּ֣ע עֹ֑שֶׁר וּלְמִ֣י ׀ אֲנִ֣י עָמֵ֗ל וּמְחַסֵּ֤ר אֶת־נַפְשִׁי֙ מִטּוֹבָ֔ה גַּם־זֶ֥ה הֶ֛בֶל וְעִנְיַ֥ן רָ֖ע הֽוּא׃
טוֹבִ֥ים הַשְּׁנַ֖יִם מִן־הָאֶחָ֑ד אֲשֶׁ֧ר יֵשׁ־לָהֶ֛ם שָׂכָ֥ר ט֖וֹב בַּעֲמָלָֽם׃
כִּ֣י אִם־יִפֹּ֔לוּ הָאֶחָ֖ד יָקִ֣ים אֶת־חֲבֵר֑וֹ וְאִ֣יל֗וֹ הָֽאֶחָד֙ שֶׁיִּפּ֔וֹל וְאֵ֥ין שֵׁנִ֖י לַהֲקִימֽוֹ׃
גַּ֛ם אִם־יִשְׁכְּב֥וּ שְׁנַ֖יִם וְחַ֣ם לָהֶ֑ם וּלְאֶחָ֖ד אֵ֥יךְ יֵחָֽם׃
וְאִֽם־יִתְקְפוֹ֙ הָאֶחָ֔ד הַשְּׁנַ֖יִם יַעַמְד֣וּ נֶגְדּ֑וֹ וְהַחוּט֙ הַֽמְשֻׁלָּ֔שׁ לֹ֥א בִמְהֵרָ֖ה יִנָּתֵֽק׃
ט֛וֹב יֶ֥לֶד מִסְכֵּ֖ן וְחָכָ֑ם מִמֶּ֤לֶךְ זָקֵן֙ וּכְסִ֔יל אֲשֶׁ֛ר לֹא־יָדַ֥ע לְהִזָּהֵ֖ר עֽוֹד׃
כִּֽי־מִבֵּ֥ית הָסוּרִ֖ים יָצָ֣א לִמְלֹ֑ךְ כִּ֛י גַּ֥ם בְּמַלְכוּת֖וֹ נוֹלַ֥ד רָֽשׁ׃
רָאִ֙יתִי֙ אֶת־כׇּל־הַ֣חַיִּ֔ים הַֽמְהַלְּכִ֖ים תַּ֣חַת הַשָּׁ֑מֶשׁ עִ֚ם הַיֶּ֣לֶד הַשֵּׁנִ֔י אֲשֶׁ֥ר יַעֲמֹ֖ד תַּחְתָּֽיו׃
אֵֽין־קֵ֣ץ לְכׇל־הָעָ֗ם לְכֹ֤ל אֲשֶׁר־הָיָה֙ לִפְנֵיהֶ֔ם גַּ֥ם הָאַחֲרוֹנִ֖ים לֹ֣א יִשְׂמְחוּ־ב֑וֹ כִּֽי־גַם־זֶ֥ה הֶ֖בֶל וְרַעְי֥וֹן רֽוּחַ׃
שְׁמֹ֣ר (רגליך) [רַגְלְךָ֗] כַּאֲשֶׁ֤ר תֵּלֵךְ֙ אֶל־בֵּ֣ית הָאֱלֹהִ֔ים וְקָר֣וֹב לִשְׁמֹ֔עַ מִתֵּ֥ת הַכְּסִילִ֖ים זָ֑בַח כִּֽי־אֵינָ֥ם יוֹדְעִ֖ים לַעֲשׂ֥וֹת רָֽע׃
אַל־תְּבַהֵ֨ל עַל־פִּ֜יךָ וְלִבְּךָ֧ אַל־יְמַהֵ֛ר לְהוֹצִ֥יא דָבָ֖ר לִפְנֵ֣י הָאֱלֹהִ֑ים כִּ֣י הָאֱלֹהִ֤ים בַּשָּׁמַ֙יִם֙ וְאַתָּ֣ה עַל־הָאָ֔רֶץ עַל־כֵּ֛ן יִהְי֥וּ דְבָרֶ֖יךָ מְעַטִּֽים׃
כִּ֛י בָּ֥א הַחֲל֖וֹם בְּרֹ֣ב עִנְיָ֑ן וְק֥וֹל כְּסִ֖יל בְּרֹ֥ב דְּבָרִֽים׃
כַּאֲשֶׁר֩ תִּדֹּ֨ר נֶ֜דֶר לֵֽאלֹהִ֗ים אַל־תְּאַחֵר֙ לְשַׁלְּמ֔וֹ כִּ֛י אֵ֥ין חֵ֖פֶץ בַּכְּסִילִ֑ים אֵ֥ת אֲשֶׁר־תִּדֹּ֖ר שַׁלֵּֽם׃
ט֖וֹב אֲשֶׁ֣ר לֹֽא־תִדֹּ֑ר מִשֶּׁתִּדּ֖וֹר וְלֹ֥א תְשַׁלֵּֽם׃
אַל־תִּתֵּ֤ן אֶת־פִּ֙יךָ֙ לַחֲטִ֣יא אֶת־בְּשָׂרֶ֔ךָ וְאַל־תֹּאמַר֙ לִפְנֵ֣י הַמַּלְאָ֔ךְ כִּ֥י שְׁגָגָ֖ה הִ֑יא לָ֣מָּה יִקְצֹ֤ף הָֽאֱלֹהִים֙ עַל־קוֹלֶ֔ךָ וְחִבֵּ֖ל אֶת־מַעֲשֵׂ֥ה יָדֶֽיךָ׃
כִּ֣י בְרֹ֤ב חֲלֹמוֹת֙ וַהֲבָלִ֔ים וּדְבָרִ֖ים הַרְבֵּ֑ה כִּ֥י אֶת־הָאֱלֹהִ֖ים יְרָֽא׃
אִם־עֹ֣שֶׁק רָ֠שׁ וְגֵ֨זֶל מִשְׁפָּ֤ט וָצֶ֙דֶק֙ תִּרְאֶ֣ה בַמְּדִינָ֔ה אַל־תִּתְמַ֖הּ עַל־הַחֵ֑פֶץ כִּ֣י גָבֹ֜הַּ מֵעַ֤ל גָּבֹ֙הַּ֙ שֹׁמֵ֔ר וּגְבֹהִ֖ים עֲלֵיהֶֽם׃
וְיִתְר֥וֹן אֶ֖רֶץ בַּכֹּ֣ל (היא) [ה֑וּא] מֶ֥לֶךְ לְשָׂדֶ֖ה נֶעֱבָֽד׃
אֹהֵ֥ב כֶּ֙סֶף֙ לֹא־יִשְׂבַּ֣ע כֶּ֔סֶף וּמִֽי־אֹהֵ֥ב בֶּהָמ֖וֹן לֹ֣א תְבוּאָ֑ה גַּם־זֶ֖ה הָֽבֶל׃
בִּרְבוֹת֙ הַטּוֹבָ֔ה רַבּ֖וּ אוֹכְלֶ֑יהָ וּמַה־כִּשְׁרוֹן֙ לִבְעָלֶ֔יהָ כִּ֖י אִם־[רְא֥וּת] (ראית) עֵינָֽיו׃
מְתוּקָה֙ שְׁנַ֣ת הָעֹבֵ֔ד אִם־מְעַ֥ט וְאִם־הַרְבֵּ֖ה יֹאכֵ֑ל וְהַשָּׂבָע֙ לֶֽעָשִׁ֔יר אֵינֶ֛נּוּ מַנִּ֥יחַֽ ל֖וֹ לִישֽׁוֹן׃
יֵ֚שׁ רָעָ֣ה חוֹלָ֔ה רָאִ֖יתִי תַּ֣חַת הַשָּׁ֑מֶשׁ עֹ֛שֶׁר שָׁמ֥וּר לִבְעָלָ֖יו לְרָעָתֽוֹ׃
וְאָבַ֛ד הָעֹ֥שֶׁר הַה֖וּא בְּעִנְיַ֣ן רָ֑ע וְהוֹלִ֣יד בֵּ֔ן וְאֵ֥ין בְּיָד֖וֹ מְאֽוּמָה׃
כַּאֲשֶׁ֤ר יָצָא֙ מִבֶּ֣טֶן אִמּ֔וֹ עָר֛וֹם יָשׁ֥וּב לָלֶ֖כֶת כְּשֶׁבָּ֑א וּמְא֙וּמָה֙ לֹא־יִשָּׂ֣א בַעֲמָל֔וֹ שֶׁיֹּלֵ֖ךְ בְּיָדֽוֹ׃
וְגַם־זֹה֙ רָעָ֣ה חוֹלָ֔ה כׇּל־עֻמַּ֥ת שֶׁבָּ֖א כֵּ֣ן יֵלֵ֑ךְ וּמַה־יִּתְר֣וֹן ל֔וֹ שֶֽׁיַּעֲמֹ֖ל לָרֽוּחַ׃
גַּ֥ם כׇּל־יָמָ֖יו בַּחֹ֣שֶׁךְ יֹאכֵ֑ל וְכָעַ֥ס הַרְבֵּ֖ה וְחׇלְי֥וֹ וָקָֽצֶף׃
הִנֵּ֞ה אֲשֶׁר־רָאִ֣יתִי אָ֗נִי ט֣וֹב אֲשֶׁר־יָפֶ֣ה לֶֽאֱכוֹל־וְ֠לִשְׁתּ֠וֹת וְלִרְא֨וֹת טוֹבָ֜ה בְּכׇל־עֲמָל֣וֹ ׀ שֶׁיַּעֲמֹ֣ל תַּֽחַת־הַשֶּׁ֗מֶשׁ מִסְפַּ֧ר יְמֵי־חַיָּ֛ו אֲשֶׁר־נָֽתַן־ל֥וֹ הָאֱלֹהִ֖ים כִּי־ה֥וּא חֶלְקֽוֹ׃
גַּ֣ם כׇּֽל־הָאָדָ֡ם אֲשֶׁ֣ר נָֽתַן־ל֣וֹ הָאֱלֹהִים֩ עֹ֨שֶׁר וּנְכָסִ֜ים וְהִשְׁלִיט֨וֹ לֶאֱכֹ֤ל מִמֶּ֙נּוּ֙ וְלָשֵׂ֣את אֶת־חֶלְק֔וֹ וְלִשְׂמֹ֖חַ בַּעֲמָל֑וֹ זֹ֕ה מַתַּ֥ת אֱלֹהִ֖ים הִֽיא׃
כִּ֚י לֹ֣א הַרְבֵּ֔ה יִזְכֹּ֖ר אֶת־יְמֵ֣י חַיָּ֑יו כִּ֧י הָאֱלֹהִ֛ים מַעֲנֶ֖ה בְּשִׂמְחַ֥ת לִבּֽוֹ׃
יֵ֣שׁ רָעָ֔ה אֲשֶׁ֥ר רָאִ֖יתִי תַּ֣חַת הַשָּׁ֑מֶשׁ וְרַבָּ֥ה הִ֖יא עַל־הָאָדָֽם׃
אִ֣ישׁ אֲשֶׁ֣ר יִתֶּן־ל֣וֹ הָאֱלֹהִ֡ים עֹ֩שֶׁר֩ וּנְכָסִ֨ים וְכָב֜וֹד וְֽאֵינֶ֨נּוּ חָסֵ֥ר לְנַפְשׁ֣וֹ ׀ מִכֹּ֣ל אֲשֶׁר־יִתְאַוֶּ֗ה וְלֹֽא־יַשְׁלִיטֶ֤נּוּ הָֽאֱלֹהִים֙ לֶאֱכֹ֣ל מִמֶּ֔נּוּ כִּ֛י אִ֥ישׁ נׇכְרִ֖י יֹֽאכְלֶ֑נּוּ זֶ֥ה הֶ֛בֶל וׇחֳלִ֥י רָ֖ע הֽוּא׃
אִם־יוֹלִ֣יד אִ֣ישׁ מֵאָ֡ה וְשָׁנִים֩ רַבּ֨וֹת יִֽחְיֶ֜ה וְרַ֣ב ׀ שֶׁיִּהְי֣וּ יְמֵֽי־שָׁנָ֗יו וְנַפְשׁוֹ֙ לֹא־תִשְׂבַּ֣ע מִן־הַטּוֹבָ֔ה וְגַם־קְבוּרָ֖ה לֹא־הָ֣יְתָה לּ֑וֹ אָמַ֕רְתִּי ט֥וֹב מִמֶּ֖נּוּ הַנָּֽפֶל׃
כִּֽי־בַהֶ֥בֶל בָּ֖א וּבַחֹ֣שֶׁךְ יֵלֵ֑ךְ וּבַחֹ֖שֶׁךְ שְׁמ֥וֹ יְכֻסֶּֽה׃
גַּם־שֶׁ֥מֶשׁ לֹא־רָאָ֖ה וְלֹ֣א יָדָ֑ע נַ֥חַת לָזֶ֖ה מִזֶּֽה׃
וְאִלּ֣וּ חָיָ֗ה אֶ֤לֶף שָׁנִים֙ פַּעֲמַ֔יִם וְטוֹבָ֖ה לֹ֣א רָאָ֑ה הֲלֹ֛א אֶל־מָק֥וֹם אֶחָ֖ד הַכֹּ֥ל הוֹלֵֽךְ׃
כׇּל־עֲמַ֥ל הָאָדָ֖ם לְפִ֑יהוּ וְגַם־הַנֶּ֖פֶשׁ לֹ֥א תִמָּלֵֽא׃
כִּ֛י מַה־יּוֹתֵ֥ר לֶחָכָ֖ם מִֽן־הַכְּסִ֑יל מַה־לֶּעָנִ֣י יוֹדֵ֔עַ לַהֲלֹ֖ךְ נֶ֥גֶד הַחַיִּֽים׃
ט֛וֹב מַרְאֵ֥ה עֵינַ֖יִם מֵֽהֲלׇךְ־נָ֑פֶשׁ גַּם־זֶ֥ה הֶ֖בֶל וּרְע֥וּת רֽוּחַ׃
מַה־שֶּֽׁהָיָ֗ה כְּבָר֙ נִקְרָ֣א שְׁמ֔וֹ וְנוֹדָ֖ע אֲשֶׁר־ה֣וּא אָדָ֑ם וְלֹא־יוּכַ֣ל לָדִ֔ין עִ֥ם (שהתקיף) [שֶׁתַּקִּ֖יף] מִמֶּֽנּוּ׃
כִּ֛י יֵשׁ־דְּבָרִ֥ים הַרְבֵּ֖ה מַרְבִּ֣ים הָ֑בֶל מַה־יֹּתֵ֖ר לָאָדָֽם׃
כִּ֣י מִֽי־יוֹדֵ֩עַ֩ מַה־טּ֨וֹב לָֽאָדָ֜ם בַּֽחַיִּ֗ים מִסְפַּ֛ר יְמֵי־חַיֵּ֥י הֶבְל֖וֹ וְיַעֲשֵׂ֣ם כַּצֵּ֑ל אֲשֶׁר֙ מִֽי־יַגִּ֣יד לָֽאָדָ֔ם מַה־יִּהְיֶ֥ה אַחֲרָ֖יו תַּ֥חַת הַשָּֽׁמֶשׁ׃
ט֥וֹב שֵׁ֖ם מִשֶּׁ֣מֶן ט֑וֹב וְי֣וֹם הַמָּ֔וֶת מִיּ֖וֹם הִוָּלְדֽוֹ׃
ט֞וֹב לָלֶ֣כֶת אֶל־בֵּֽית־אֵ֗בֶל מִלֶּ֙כֶת֙ אֶל־בֵּ֣ית מִשְׁתֶּ֔ה בַּאֲשֶׁ֕ר ה֖וּא ס֣וֹף כׇּל־הָאָדָ֑ם וְהַחַ֖י יִתֵּ֥ן אֶל־לִבּֽוֹ׃
ט֥וֹב כַּ֖עַס מִשְּׂח֑וֹק כִּֽי־בְרֹ֥עַ פָּנִ֖ים יִ֥יטַב לֵֽב׃
לֵ֤ב חֲכָמִים֙ בְּבֵ֣ית אֵ֔בֶל וְלֵ֥ב כְּסִילִ֖ים בְּבֵ֥ית שִׂמְחָֽה׃
ט֕וֹב לִשְׁמֹ֖עַ גַּעֲרַ֣ת חָכָ֑ם מֵאִ֕ישׁ שֹׁמֵ֖עַ שִׁ֥יר כְּסִילִֽים׃
כִּ֣י כְק֤וֹל הַסִּירִים֙ תַּ֣חַת הַסִּ֔יר כֵּ֖ן שְׂחֹ֣ק הַכְּסִ֑יל וְגַם־זֶ֖ה הָֽבֶל׃
כִּ֥י הָעֹ֖שֶׁק יְהוֹלֵ֣ל חָכָ֑ם וִֽיאַבֵּ֥ד אֶת־לֵ֖ב מַתָּנָֽה׃
ט֛וֹב אַחֲרִ֥ית דָּבָ֖ר מֵֽרֵאשִׁית֑וֹ ט֥וֹב אֶֽרֶךְ־ר֖וּחַ מִגְּבַהּ־רֽוּחַ׃
אַל־תְּבַהֵ֥ל בְּרֽוּחֲךָ֖ לִכְע֑וֹס כִּ֣י כַ֔עַס בְּחֵ֥יק כְּסִילִ֖ים יָנֽוּחַ׃
אַל־תֹּאמַר֙ מֶ֣ה הָיָ֔ה שֶׁ֤הַיָּמִים֙ הָרִ֣אשֹׁנִ֔ים הָי֥וּ טוֹבִ֖ים מֵאֵ֑לֶּה כִּ֛י לֹ֥א מֵחׇכְמָ֖ה שָׁאַ֥לְתָּ עַל־זֶֽה׃
טוֹבָ֥ה חׇכְמָ֖ה עִֽם־נַחֲלָ֑ה וְיֹתֵ֖ר לְרֹאֵ֥י הַשָּֽׁמֶשׁ׃
כִּ֛י בְּצֵ֥ל הַֽחׇכְמָ֖ה בְּצֵ֣ל הַכָּ֑סֶף וְיִתְר֣וֹן דַּ֔עַת הַֽחׇכְמָ֖ה תְּחַיֶּ֥ה בְעָלֶֽיהָ׃
רְאֵ֖ה אֶת־מַעֲשֵׂ֣ה הָאֱלֹהִ֑ים כִּ֣י מִ֤י יוּכַל֙ לְתַקֵּ֔ן אֵ֖ת אֲשֶׁ֥ר עִוְּתֽוֹ׃
בְּי֤וֹם טוֹבָה֙ הֱיֵ֣ה בְט֔וֹב וּבְי֥וֹם רָעָ֖ה רְאֵ֑ה גַּ֣ם אֶת־זֶ֤ה לְעֻמַּת־זֶה֙ עָשָׂ֣ה הָֽאֱלֹהִ֔ים עַל־דִּבְרַ֗ת שֶׁלֹּ֨א יִמְצָ֧א הָֽאָדָ֛ם אַחֲרָ֖יו מְאֽוּמָה׃
אֶת־הַכֹּ֥ל רָאִ֖יתִי בִּימֵ֣י הֶבְלִ֑י יֵ֤שׁ צַדִּיק֙ אֹבֵ֣ד בְּצִדְק֔וֹ וְיֵ֣שׁ רָשָׁ֔ע מַאֲרִ֖יךְ בְּרָעָתֽוֹ׃
אַל־תְּהִ֤י צַדִּיק֙ הַרְבֵּ֔ה וְאַל־תִּתְחַכַּ֖ם יוֹתֵ֑ר לָ֖מָּה תִּשּׁוֹמֵֽם׃
אַל־תִּרְשַׁ֥ע הַרְבֵּ֖ה וְאַל־תְּהִ֣י סָכָ֑ל לָ֥מָּה תָמ֖וּת בְּלֹ֥א עִתֶּֽךָ׃
ט֚וֹב אֲשֶׁ֣ר תֶּאֱחֹ֣ז בָּזֶ֔ה וְגַם־מִזֶּ֖ה אַל־תַּנַּ֣ח אֶת־יָדֶ֑ךָ כִּֽי־יְרֵ֥א אֱלֹהִ֖ים יֵצֵ֥א אֶת־כֻּלָּֽם׃
הַֽחׇכְמָ֖ה תָּעֹ֣ז לֶחָכָ֑ם מֵֽעֲשָׂרָה֙ שַׁלִּיטִ֔ים אֲשֶׁ֥ר הָי֖וּ בָּעִֽיר׃
כִּ֣י אָדָ֔ם אֵ֥ין צַדִּ֖יק בָּאָ֑רֶץ אֲשֶׁ֥ר יַעֲשֶׂה־טּ֖וֹב וְלֹ֥א יֶחֱטָֽא׃
גַּ֤ם לְכׇל־הַדְּבָרִים֙ אֲשֶׁ֣ר יְדַבֵּ֔רוּ אַל־תִּתֵּ֖ן לִבֶּ֑ךָ אֲשֶׁ֛ר לֹֽא־תִשְׁמַ֥ע אֶֽת־עַבְדְּךָ֖ מְקַלְלֶֽךָ׃
כִּ֛י גַּם־פְּעָמִ֥ים רַבּ֖וֹת יָדַ֣ע לִבֶּ֑ךָ אֲשֶׁ֥ר גַּם־[אַתָּ֖ה] (את) קִלַּ֥לְתָּ אֲחֵרִֽים׃
כׇּל־זֹ֖ה נִסִּ֣יתִי בַֽחׇכְמָ֑ה אָמַ֣רְתִּי אֶחְכָּ֔מָה וְהִ֖יא רְחוֹקָ֥ה מִמֶּֽנִּי׃
רָח֖וֹק מַה־שֶּׁהָיָ֑ה וְעָמֹ֥ק ׀ עָמֹ֖ק מִ֥י יִמְצָאֶֽנּוּ׃
סַבּ֨וֹתִֽי אֲנִ֤י וְלִבִּי֙ לָדַ֣עַת וְלָת֔וּר וּבַקֵּ֥שׁ חׇכְמָ֖ה וְחֶשְׁבּ֑וֹן וְלָדַ֙עַת֙ רֶ֣שַׁע כֶּ֔סֶל וְהַסִּכְל֖וּת הוֹלֵלֽוֹת׃
וּמוֹצֶ֨א אֲנִ֜י מַ֣ר מִמָּ֗וֶת אֶת־הָֽאִשָּׁה֙ אֲשֶׁר־הִ֨יא מְצוֹדִ֧ים וַחֲרָמִ֛ים לִבָּ֖הּ אֲסוּרִ֣ים יָדֶ֑יהָ ט֞וֹב לִפְנֵ֤י הָאֱלֹהִים֙ יִמָּלֵ֣ט מִמֶּ֔נָּה וְחוֹטֵ֖א יִלָּ֥כֶד בָּֽהּ׃
רְאֵה֙ זֶ֣ה מָצָ֔אתִי אָמְרָ֖ה קֹהֶ֑לֶת אַחַ֥ת לְאַחַ֖ת לִמְצֹ֥א חֶשְׁבּֽוֹן׃
אֲשֶׁ֛ר עוֹד־בִּקְשָׁ֥ה נַפְשִׁ֖י וְלֹ֣א מָצָ֑אתִי אָדָ֞ם אֶחָ֤ד מֵאֶ֙לֶף֙ מָצָ֔אתִי וְאִשָּׁ֥ה בְכׇל־אֵ֖לֶּה לֹ֥א מָצָֽאתִי׃
לְבַד֙ רְאֵה־זֶ֣ה מָצָ֔אתִי אֲשֶׁ֨ר עָשָׂ֧ה הָאֱלֹהִ֛ים אֶת־הָאָדָ֖ם יָשָׁ֑ר וְהֵ֥מָּה בִקְשׁ֖וּ חִשְּׁבֹנ֥וֹת רַבִּֽים׃
מִ֚י כְּהֶ֣חָכָ֔ם וּמִ֥י יוֹדֵ֖עַ פֵּ֣שֶׁר דָּבָ֑ר חׇכְמַ֤ת אָדָם֙ תָּאִ֣יר פָּנָ֔יו וְעֹ֥ז פָּנָ֖יו יְשֻׁנֶּֽא׃
אֲנִי֙ פִּי־מֶ֣לֶךְ שְׁמֹ֔ר וְעַ֕ל דִּבְרַ֖ת שְׁבוּעַ֥ת אֱלֹהִֽים׃
אַל־תִּבָּהֵ֤ל מִפָּנָיו֙ תֵּלֵ֔ךְ אַֽל־תַּעֲמֹ֖ד בְּדָבָ֣ר רָ֑ע כִּ֛י כׇּל־אֲשֶׁ֥ר יַחְפֹּ֖ץ יַעֲשֶֽׂה׃
בַּאֲשֶׁ֥ר דְּבַר־מֶ֖לֶךְ שִׁלְט֑וֹן וּמִ֥י יֹֽאמַר־ל֖וֹ מַֽה־תַּעֲשֶֽׂה׃
שׁוֹמֵ֣ר מִצְוָ֔ה לֹ֥א יֵדַ֖ע דָּבָ֣ר רָ֑ע וְעֵ֣ת וּמִשְׁפָּ֔ט יֵדַ֖ע לֵ֥ב חָכָֽם׃
כִּ֣י לְכׇל־חֵ֔פֶץ יֵ֖שׁ עֵ֣ת וּמִשְׁפָּ֑ט כִּֽי־רָעַ֥ת הָאָדָ֖ם רַבָּ֥ה עָלָֽיו׃
כִּֽי־אֵינֶ֥נּוּ יֹדֵ֖עַ מַה־שֶּׁיִּֽהְיֶ֑ה כִּ֚י כַּאֲשֶׁ֣ר יִֽהְיֶ֔ה מִ֖י יַגִּ֥יד לֽוֹ׃
אֵ֣ין אָדָ֞ם שַׁלִּ֤יט בָּר֙וּחַ֙ לִכְל֣וֹא אֶת־הָר֔וּחַ וְאֵ֤ין שִׁלְטוֹן֙ בְּי֣וֹם הַמָּ֔וֶת וְאֵ֥ין מִשְׁלַ֖חַת בַּמִּלְחָמָ֑ה וְלֹֽא־יְמַלֵּ֥ט רֶ֖שַׁע אֶת־בְּעָלָֽיו׃
אֶת־כׇּל־זֶ֤ה רָאִ֙יתִי֙ וְנָת֣וֹן אֶת־לִבִּ֔י לְכׇֽל־מַעֲשֶׂ֔ה אֲשֶׁ֥ר נַעֲשָׂ֖ה תַּ֣חַת הַשָּׁ֑מֶשׁ עֵ֗ת אֲשֶׁ֨ר שָׁלַ֧ט הָאָדָ֛ם בְּאָדָ֖ם לְרַ֥ע לֽוֹ׃
וּבְכֵ֡ן רָאִ֩יתִי֩ רְשָׁעִ֨ים קְבֻרִ֜ים וָבָ֗אוּ וּמִמְּק֤וֹם קָדוֹשׁ֙ יְהַלֵּ֔כוּ וְיִֽשְׁתַּכְּח֥וּ בָעִ֖יר אֲשֶׁ֣ר כֵּן־עָשׂ֑וּ גַּם־זֶ֖ה הָֽבֶל׃
אֲשֶׁר֙ אֵין־נַעֲשָׂ֣ה פִתְגָ֔ם מַעֲשֵׂ֥ה הָרָעָ֖ה מְהֵרָ֑ה עַל־כֵּ֡ן מָלֵ֞א לֵ֧ב בְּֽנֵי־הָאָדָ֛ם בָּהֶ֖ם לַעֲשׂ֥וֹת רָֽע׃
אֲשֶׁ֣ר חֹטֶ֗א עֹשֶׂ֥ה רָ֛ע מְאַ֖ת וּמַאֲרִ֣יךְ ל֑וֹ כִּ֚י גַּם־יוֹדֵ֣עַ אָ֔נִי אֲשֶׁ֤ר יִהְיֶה־טּוֹב֙ לְיִרְאֵ֣י הָאֱלֹהִ֔ים אֲשֶׁ֥ר יִֽירְא֖וּ מִלְּפָנָֽיו׃
וְטוֹב֙ לֹֽא־יִהְיֶ֣ה לָֽרָשָׁ֔ע וְלֹֽא־יַאֲרִ֥יךְ יָמִ֖ים כַּצֵּ֑ל אֲשֶׁ֛ר אֵינֶ֥נּוּ יָרֵ֖א מִלִּפְנֵ֥י אֱלֹהִֽים׃
יֶשׁ־הֶ֘בֶל֮ אֲשֶׁ֣ר נַעֲשָׂ֣ה עַל־הָאָ֒רֶץ֒ אֲשֶׁ֣ר ׀ יֵ֣שׁ צַדִּיקִ֗ים אֲשֶׁ֨ר מַגִּ֤יעַ אֲלֵהֶם֙ כְּמַעֲשֵׂ֣ה הָרְשָׁעִ֔ים וְיֵ֣שׁ רְשָׁעִ֔ים שֶׁמַּגִּ֥יעַ אֲלֵהֶ֖ם כְּמַעֲשֵׂ֣ה הַצַּדִּיקִ֑ים אָמַ֕רְתִּי שֶׁגַּם־זֶ֖ה הָֽבֶל׃
וְשִׁבַּ֤חְתִּֽי אֲנִי֙ אֶת־הַשִּׂמְחָ֔ה אֲשֶׁ֨ר אֵֽין־ט֤וֹב לָֽאָדָם֙ תַּ֣חַת הַשֶּׁ֔מֶשׁ כִּ֛י אִם־לֶאֱכֹ֥ל וְלִשְׁתּ֖וֹת וְלִשְׂמ֑וֹחַ וְה֞וּא יִלְוֶ֣נּוּ בַעֲמָל֗וֹ יְמֵ֥י חַיָּ֛יו אֲשֶׁר־נָֽתַן־ל֥וֹ הָאֱלֹהִ֖ים תַּ֥חַת הַשָּֽׁמֶשׁ׃
כַּאֲשֶׁ֨ר נָתַ֤תִּי אֶת־לִבִּי֙ לָדַ֣עַת חׇכְמָ֔ה וְלִרְאוֹת֙ אֶת־הָ֣עִנְיָ֔ן אֲשֶׁ֥ר נַעֲשָׂ֖ה עַל־הָאָ֑רֶץ כִּ֣י גַ֤ם בַּיּוֹם֙ וּבַלַּ֔יְלָה שֵׁנָ֕ה בְּעֵינָ֖יו אֵינֶ֥נּוּ רֹאֶֽה׃
וְרָאִ֘יתִי֮ אֶת־כׇּל־מַעֲשֵׂ֣ה הָאֱלֹהִים֒ כִּי֩ לֹ֨א יוּכַ֜ל הָאָדָ֗ם לִמְצוֹא֙ אֶת־הַֽמַּעֲשֶׂה֙ אֲשֶׁ֣ר נַעֲשָׂ֣ה תַֽחַת־הַשֶּׁ֔מֶשׁ בְּ֠שֶׁ֠ל אֲשֶׁ֨ר יַעֲמֹ֧ל הָאָדָ֛ם לְבַקֵּ֖שׁ וְלֹ֣א יִמְצָ֑א וְגַ֨ם אִם־יֹאמַ֤ר הֶֽחָכָם֙ לָדַ֔עַת לֹ֥א יוּכַ֖ל לִמְצֹֽא׃
כִּ֣י אֶת־כׇּל־זֶ֞ה נָתַ֤תִּי אֶל־לִבִּי֙ וְלָב֣וּר אֶת־כׇּל־זֶ֔ה אֲשֶׁ֨ר הַצַּדִּיקִ֧ים וְהַחֲכָמִ֛ים וַעֲבָדֵיהֶ֖ם בְּיַ֣ד הָאֱלֹהִ֑ים גַּֽם־אַהֲבָ֣ה גַם־שִׂנְאָ֗ה אֵ֤ין יוֹדֵ֙עַ֙ הָֽאָדָ֔ם הַכֹּ֖ל לִפְנֵיהֶֽם׃
הַכֹּ֞ל כַּאֲשֶׁ֣ר לַכֹּ֗ל מִקְרֶ֨ה אֶחָ֜ד לַצַּדִּ֤יק וְלָרָשָׁע֙ לַטּוֹב֙ וְלַטָּה֣וֹר וְלַטָּמֵ֔א וְלַ֨זֹּבֵ֔חַ וְלַאֲשֶׁ֖ר אֵינֶ֣נּוּ זֹבֵ֑חַ כַּטּוֹב֙ כַּֽחֹטֶ֔א הַנִּשְׁבָּ֕ע כַּאֲשֶׁ֖ר שְׁבוּעָ֥ה יָרֵֽא׃
זֶ֣ה ׀ רָ֗ע בְּכֹ֤ל אֲשֶֽׁר־נַעֲשָׂה֙ תַּ֣חַת הַשֶּׁ֔מֶשׁ כִּֽי־מִקְרֶ֥ה אֶחָ֖ד לַכֹּ֑ל וְגַ֣ם לֵ֣ב בְּֽנֵי־הָ֠אָדָ֠ם מָלֵא־רָ֨ע וְהוֹלֵל֤וֹת בִּלְבָבָם֙ בְּחַיֵּיהֶ֔ם וְאַחֲרָ֖יו אֶל־הַמֵּתִֽים׃
כִּי־מִי֙ אֲשֶׁ֣ר (יבחר) [יְחֻבַּ֔ר] אֶ֥ל כׇּל־הַחַיִּ֖ים יֵ֣שׁ בִּטָּח֑וֹן כִּֽי־לְכֶ֤לֶב חַי֙ ה֣וּא ט֔וֹב מִן־הָאַרְיֵ֖ה הַמֵּֽת׃
כִּ֧י הַֽחַיִּ֛ים יוֹדְעִ֖ים שֶׁיָּמֻ֑תוּ וְהַמֵּתִ֞ים אֵינָ֧ם יוֹדְעִ֣ים מְא֗וּמָה וְאֵֽין־ע֤וֹד לָהֶם֙ שָׂכָ֔ר כִּ֥י נִשְׁכַּ֖ח זִכְרָֽם׃
גַּ֣ם אַהֲבָתָ֧ם גַּם־שִׂנְאָתָ֛ם גַּם־קִנְאָתָ֖ם כְּבָ֣ר אָבָ֑דָה וְחֵ֨לֶק אֵין־לָהֶ֥ם עוֹד֙ לְעוֹלָ֔ם בְּכֹ֥ל אֲשֶֽׁר־נַעֲשָׂ֖ה תַּ֥חַת הַשָּֽׁמֶשׁ׃
לֵ֣ךְ אֱכֹ֤ל בְּשִׂמְחָה֙ לַחְמֶ֔ךָ וּֽשְׁתֵ֥ה בְלֶב־ט֖וֹב יֵינֶ֑ךָ כִּ֣י כְבָ֔ר רָצָ֥ה הָאֱלֹהִ֖ים אֶֽת־מַעֲשֶֽׂיךָ׃
בְּכׇל־עֵ֕ת יִהְי֥וּ בְגָדֶ֖יךָ לְבָנִ֑ים וְשֶׁ֖מֶן עַל־רֹאשְׁךָ֥ אַל־יֶחְסָֽר׃
רְאֵ֨ה חַיִּ֜ים עִם־אִשָּׁ֣ה אֲשֶׁר־אָהַ֗בְתָּ כׇּל־יְמֵי֙ חַיֵּ֣י הֶבְלֶ֔ךָ אֲשֶׁ֤ר נָֽתַן־לְךָ֙ תַּ֣חַת הַשֶּׁ֔מֶשׁ כֹּ֖ל יְמֵ֣י הֶבְלֶ֑ךָ כִּ֣י ה֤וּא חֶלְקְךָ֙ בַּֽחַיִּ֔ים וּבַעֲמָ֣לְךָ֔ אֲשֶׁר־אַתָּ֥ה עָמֵ֖ל תַּ֥חַת הַשָּֽׁמֶשׁ׃
כֹּ֠ל אֲשֶׁ֨ר תִּמְצָ֧א יָֽדְךָ֛ לַעֲשׂ֥וֹת בְּכֹחֲךָ֖ עֲשֵׂ֑ה כִּי֩ אֵ֨ין מַעֲשֶׂ֤ה וְחֶשְׁבּוֹן֙ וְדַ֣עַת וְחׇכְמָ֔ה בִּשְׁא֕וֹל אֲשֶׁ֥ר אַתָּ֖ה הֹלֵ֥ךְ שָֽׁמָּה׃
שַׁ֜בְתִּי וְרָאֹ֣ה תַֽחַת־הַשֶּׁ֗מֶשׁ כִּ֣י לֹא֩ לַקַּלִּ֨ים הַמֵּר֜וֹץ וְלֹ֧א לַגִּבּוֹרִ֣ים הַמִּלְחָמָ֗ה וְ֠גַ֠ם לֹ֣א לַחֲכָמִ֥ים לֶ֙חֶם֙ וְגַ֨ם לֹ֤א לַנְּבֹנִים֙ עֹ֔שֶׁר וְגַ֛ם לֹ֥א לַיֹּדְעִ֖ים חֵ֑ן כִּי־עֵ֥ת וָפֶ֖גַע יִקְרֶ֥ה אֶת־כֻּלָּֽם׃
כִּ֡י גַּם֩ לֹֽא־יֵדַ֨ע הָאָדָ֜ם אֶת־עִתּ֗וֹ כַּדָּגִים֙ שֶׁנֶּֽאֱחָזִים֙ בִּמְצוֹדָ֣ה רָעָ֔ה וְכַ֨צִּפֳּרִ֔ים הָאֲחֻז֖וֹת בַּפָּ֑ח כָּהֵ֗ם יֽוּקָשִׁים֙ בְּנֵ֣י הָֽאָדָ֔ם לְעֵ֣ת רָעָ֔ה כְּשֶׁתִּפּ֥וֹל עֲלֵיהֶ֖ם פִּתְאֹֽם׃
גַּם־זֹ֛ה רָאִ֥יתִי חׇכְמָ֖ה תַּ֣חַת הַשָּׁ֑מֶשׁ וּגְדוֹלָ֥ה הִ֖יא אֵלָֽי׃
עִ֣יר קְטַנָּ֔ה וַאֲנָשִׁ֥ים בָּ֖הּ מְעָ֑ט וּבָֽא־אֵלֶ֜יהָ מֶ֤לֶךְ גָּדוֹל֙ וְסָבַ֣ב אֹתָ֔הּ וּבָנָ֥ה עָלֶ֖יהָ מְצוֹדִ֥ים גְּדֹלִֽים׃
וּמָ֣צָא בָ֗הּ אִ֤ישׁ מִסְכֵּן֙ חָכָ֔ם וּמִלַּט־ה֥וּא אֶת־הָעִ֖יר בְּחׇכְמָת֑וֹ וְאָדָם֙ לֹ֣א זָכַ֔ר אֶת־הָאִ֥ישׁ הַמִּסְכֵּ֖ן הַהֽוּא׃
וְאָמַ֣רְתִּי אָ֔נִי טוֹבָ֥ה חׇכְמָ֖ה מִגְּבוּרָ֑ה וְחׇכְמַ֤ת הַמִּסְכֵּן֙ בְּזוּיָ֔ה וּדְבָרָ֖יו אֵינָ֥ם נִשְׁמָעִֽים׃
דִּבְרֵ֣י חֲכָמִ֔ים בְּנַ֖חַת נִשְׁמָעִ֑ים מִזַּעֲקַ֥ת מוֹשֵׁ֖ל בַּכְּסִילִֽים׃
טוֹבָ֥ה חׇכְמָ֖ה מִכְּלֵ֣י קְרָ֑ב וְחוֹטֶ֣א אֶחָ֔ד יְאַבֵּ֖ד טוֹבָ֥ה הַרְבֵּֽה׃
זְב֣וּבֵי מָ֔וֶת יַבְאִ֥ישׁ יַבִּ֖יעַ שֶׁ֣מֶן רוֹקֵ֑חַ יָקָ֛ר מֵחׇכְמָ֥ה מִכָּב֖וֹד סִכְל֥וּת מְעָֽט׃
לֵ֤ב חָכָם֙ לִֽימִינ֔וֹ וְלֵ֥ב כְּסִ֖יל לִשְׂמֹאלֽוֹ׃
וְגַם־בַּדֶּ֛רֶךְ (כשהסכל) [כְּשֶׁסָּכָ֥ל] הֹלֵ֖ךְ לִבּ֣וֹ חָסֵ֑ר וְאָמַ֥ר לַכֹּ֖ל סָכָ֥ל הֽוּא׃
אִם־ר֤וּחַ הַמּוֹשֵׁל֙ תַּעֲלֶ֣ה עָלֶ֔יךָ מְקוֹמְךָ֖ אַל־תַּנַּ֑ח כִּ֣י מַרְפֵּ֔א יַנִּ֖יחַ חֲטָאִ֥ים גְּדוֹלִֽים׃
יֵ֣שׁ רָעָ֔ה רָאִ֖יתִי תַּ֣חַת הַשָּׁ֑מֶשׁ כִּשְׁגָגָ֕ה שֶׁיֹּצָ֖א מִלִּפְנֵ֥י הַשַּׁלִּֽיט׃
נִתַּ֣ן הַסֶּ֔כֶל בַּמְּרוֹמִ֖ים רַבִּ֑ים וַעֲשִׁירִ֖ים בַּשֵּׁ֥פֶל יֵשֵֽׁבוּ׃
רָאִ֥יתִי עֲבָדִ֖ים עַל־סוּסִ֑ים וְשָׂרִ֛ים הֹלְכִ֥ים כַּעֲבָדִ֖ים עַל־הָאָֽרֶץ׃
חֹפֵ֥ר גּוּמָּ֖ץ בּ֣וֹ יִפּ֑וֹל וּפֹרֵ֥ץ גָּדֵ֖ר יִשְּׁכֶ֥נּוּ נָחָֽשׁ׃
מַסִּ֣יעַ אֲבָנִ֔ים יֵעָצֵ֖ב בָּהֶ֑ם בּוֹקֵ֥עַ עֵצִ֖ים יִסָּ֥כֶן בָּֽם׃
אִם־קֵהָ֣ה הַבַּרְזֶ֗ל וְהוּא֙ לֹא־פָנִ֣ים קִלְקַ֔ל וַחֲיָלִ֖ים יְגַבֵּ֑ר וְיִתְר֥וֹן הַכְשֵׁ֖יר חׇכְמָֽה׃
אִם־יִשֹּׁ֥ךְ הַנָּחָ֖שׁ בְּלוֹא־לָ֑חַשׁ וְאֵ֣ין יִתְר֔וֹן לְבַ֖עַל הַלָּשֽׁוֹן׃
דִּבְרֵ֥י פִי־חָכָ֖ם חֵ֑ן וְשִׂפְת֥וֹת כְּסִ֖יל תְּבַלְּעֶֽנּוּ׃
תְּחִלַּ֥ת דִּבְרֵי־פִ֖יהוּ סִכְל֑וּת וְאַחֲרִ֣ית פִּ֔יהוּ הוֹלֵל֖וּת רָעָֽה׃
וְהַסָּכָ֖ל יַרְבֶּ֣ה דְבָרִ֑ים לֹא־יֵדַ֤ע הָאָדָם֙ מַה־שֶּׁיִּֽהְיֶ֔ה וַאֲשֶׁ֤ר יִֽהְיֶה֙ מֵֽאַחֲרָ֔יו מִ֖י יַגִּ֥יד לֽוֹ׃
עֲמַ֥ל הַכְּסִילִ֖ים תְּיַגְּעֶ֑נּוּ אֲשֶׁ֥ר לֹֽא־יָדַ֖ע לָלֶ֥כֶת אֶל־עִֽיר׃
אִֽי־לָ֣ךְ אֶ֔רֶץ שֶׁמַּלְכֵּ֖ךְ נָ֑עַר וְשָׂרַ֖יִךְ בַּבֹּ֥קֶר יֹאכֵֽלוּ׃
אַשְׁרֵ֣יךְ אֶ֔רֶץ שֶׁמַּלְכֵּ֖ךְ בֶּן־חוֹרִ֑ים וְשָׂרַ֙יִךְ֙ בָּעֵ֣ת יֹאכֵ֔לוּ בִּגְבוּרָ֖ה וְלֹ֥א בַשְּׁתִֽי׃
בַּעֲצַלְתַּ֖יִם יִמַּ֣ךְ הַמְּקָרֶ֑ה וּבְשִׁפְל֥וּת יָדַ֖יִם יִדְלֹ֥ף הַבָּֽיִת׃
לִשְׂחוֹק֙ עֹשִׂ֣ים לֶ֔חֶם וְיַ֖יִן יְשַׂמַּ֣ח חַיִּ֑ים וְהַכֶּ֖סֶף יַעֲנֶ֥ה אֶת־הַכֹּֽל׃
גַּ֣ם בְּמַדָּֽעֲךָ֗ מֶ֚לֶךְ אַל־תְּקַלֵּ֔ל וּבְחַדְרֵי֙ מִשְׁכָּ֣בְךָ֔ אַל־תְּקַלֵּ֖ל עָשִׁ֑יר כִּ֣י ע֤וֹף הַשָּׁמַ֙יִם֙ יוֹלִ֣יךְ אֶת־הַקּ֔וֹל וּבַ֥עַל (הכנפים) [כְּנָפַ֖יִם] יַגֵּ֥יד דָּבָֽר׃
שַׁלַּ֥ח לַחְמְךָ֖ עַל־פְּנֵ֣י הַמָּ֑יִם כִּֽי־בְרֹ֥ב הַיָּמִ֖ים תִּמְצָאֶֽנּוּ׃
תֶּן־חֵ֥לֶק לְשִׁבְעָ֖ה וְגַ֣ם לִשְׁמוֹנָ֑ה כִּ֚י לֹ֣א תֵדַ֔ע מַה־יִּהְיֶ֥ה רָעָ֖ה עַל־הָאָֽרֶץ׃
אִם־יִמָּלְא֨וּ הֶעָבִ֥ים גֶּ֙שֶׁם֙ עַל־הָאָ֣רֶץ יָרִ֔יקוּ וְאִם־יִפּ֥וֹל עֵ֛ץ בַּדָּר֖וֹם וְאִ֣ם בַּצָּפ֑וֹן מְק֛וֹם שֶׁיִּפּ֥וֹל הָעֵ֖ץ שָׁ֥ם יְהֽוּא׃
שֹׁמֵ֥ר ר֖וּחַ לֹ֣א יִזְרָ֑ע וְרֹאֶ֥ה בֶעָבִ֖ים לֹ֥א יִקְצֽוֹר׃
כַּאֲשֶׁ֨ר אֵֽינְךָ֤ יוֹדֵ֙עַ֙ מַה־דֶּ֣רֶךְ הָר֔וּחַ כַּעֲצָמִ֖ים בְּבֶ֣טֶן הַמְּלֵאָ֑ה כָּ֗כָה לֹ֤א תֵדַע֙ אֶת־מַעֲשֵׂ֣ה הָֽאֱלֹהִ֔ים אֲשֶׁ֥ר יַעֲשֶׂ֖ה אֶת־הַכֹּֽל׃
בַּבֹּ֙קֶר֙ זְרַ֣ע אֶת־זַרְעֶ֔ךָ וְלָעֶ֖רֶב אַל־תַּנַּ֣ח יָדֶ֑ךָ כִּי֩ אֵֽינְךָ֨ יוֹדֵ֜עַ אֵ֣י זֶ֤ה יִכְשָׁר֙ הֲזֶ֣ה אוֹ־זֶ֔ה וְאִם־שְׁנֵיהֶ֥ם כְּאֶחָ֖ד טוֹבִֽים׃
וּמָת֖וֹק הָא֑וֹר וְט֥וֹב לַֽעֵינַ֖יִם לִרְא֥וֹת אֶת־הַשָּֽׁמֶשׁ׃
כִּ֣י אִם־שָׁנִ֥ים הַרְבֵּ֛ה יִחְיֶ֥ה הָאָדָ֖ם בְּכֻלָּ֣ם יִשְׂמָ֑ח וְיִזְכֹּר֙ אֶת־יְמֵ֣י הַחֹ֔שֶׁךְ כִּֽי־הַרְבֵּ֥ה יִהְי֖וּ כׇּל־שֶׁבָּ֥א הָֽבֶל׃
שְׂמַ֧ח בָּח֣וּר בְּיַלְדוּתֶ֗יךָ וִֽיטִֽיבְךָ֤ לִבְּךָ֙ בִּימֵ֣י בְחוּרוֹתֶ֔יךָ וְהַלֵּךְ֙ בְּדַרְכֵ֣י לִבְּךָ֔ וּבְמַרְאֵ֖י עֵינֶ֑יךָ וְדָ֕ע כִּ֧י עַל־כׇּל־אֵ֛לֶּה יְבִֽיאֲךָ֥ הָאֱלֹהִ֖ים בַּמִּשְׁפָּֽט׃
וְהָסֵ֥ר כַּ֙עַס֙ מִלִּבֶּ֔ךָ וְהַעֲבֵ֥ר רָעָ֖ה מִבְּשָׂרֶ֑ךָ כִּֽי־הַיַּלְד֥וּת וְהַֽשַּׁחֲר֖וּת הָֽבֶל׃
וּזְכֹר֙ אֶת־בּ֣וֹרְאֶ֔יךָ בִּימֵ֖י בְּחוּרֹתֶ֑יךָ עַ֣ד אֲשֶׁ֤ר לֹא־יָבֹ֙אוּ֙ יְמֵ֣י הָֽרָעָ֔ה וְהִגִּ֣יעוּ שָׁנִ֔ים אֲשֶׁ֣ר תֹּאמַ֔ר אֵֽין־לִ֥י בָהֶ֖ם חֵֽפֶץ׃
עַ֠ד אֲשֶׁ֨ר לֹֽא־תֶחְשַׁ֤ךְ הַשֶּׁ֙מֶשׁ֙ וְהָא֔וֹר וְהַיָּרֵ֖חַ וְהַכּוֹכָבִ֑ים וְשָׁ֥בוּ הֶעָבִ֖ים אַחַ֥ר הַגָּֽשֶׁם׃
בַּיּ֗וֹם שֶׁיָּזֻ֙עוּ֙ שֹׁמְרֵ֣י הַבַּ֔יִת וְהִֽתְעַוְּת֖וּ אַנְשֵׁ֣י הֶחָ֑יִל וּבָטְל֤וּ הַטֹּֽחֲנוֹת֙ כִּ֣י מִעֵ֔טוּ וְחָשְׁכ֥וּ הָרֹא֖וֹת בָּאֲרֻבּֽוֹת׃
וְסֻגְּר֤וּ דְלָתַ֙יִם֙ בַּשּׁ֔וּק בִּשְׁפַ֖ל ק֣וֹל הַֽטַּחֲנָ֑ה וְיָקוּם֙ לְק֣וֹל הַצִּפּ֔וֹר וְיִשַּׁ֖חוּ כׇּל־בְּנ֥וֹת הַשִּֽׁיר׃
גַּ֣ם מִגָּבֹ֤הַּ יִרָ֙אוּ֙ וְחַתְחַתִּ֣ים בַּדֶּ֔רֶךְ וְיָנֵ֤אץ הַשָּׁקֵד֙ וְיִסְתַּבֵּ֣ל הֶֽחָגָ֔ב וְתָפֵ֖ר הָֽאֲבִיּוֹנָ֑ה כִּֽי־הֹלֵ֤ךְ הָאָדָם֙ אֶל־בֵּ֣ית עוֹלָמ֔וֹ וְסָבְב֥וּ בַשּׁ֖וּק הַסּוֹפְדִֽים׃
עַ֣ד אֲשֶׁ֤ר לֹֽא־[יֵרָתֵק֙] (ירחק) חֶ֣בֶל הַכֶּ֔סֶף וְתָר֖וּץ גֻּלַּ֣ת הַזָּהָ֑ב וְתִשָּׁ֤בֶר כַּד֙ עַל־הַמַּבּ֔וּעַ וְנָרֹ֥ץ הַגַּלְגַּ֖ל אֶל־הַבּֽוֹר׃
וְיָשֹׁ֧ב הֶעָפָ֛ר עַל־הָאָ֖רֶץ כְּשֶׁהָיָ֑ה וְהָר֣וּחַ תָּשׁ֔וּב אֶל־הָאֱלֹהִ֖ים אֲשֶׁ֥ר נְתָנָֽהּ׃
הֲבֵ֧ל הֲבָלִ֛ים אָמַ֥ר הַקּוֹהֶ֖לֶת הַכֹּ֥ל הָֽבֶל׃
וְיֹתֵ֕ר שֶׁהָיָ֥ה קֹהֶ֖לֶת חָכָ֑ם ע֗וֹד לִמַּד־דַּ֙עַת֙ אֶת־הָעָ֔ם וְאִזֵּ֣ן וְחִקֵּ֔ר תִּקֵּ֖ן מְשָׁלִ֥ים הַרְבֵּֽה׃
בִּקֵּ֣שׁ קֹהֶ֔לֶת לִמְצֹ֖א דִּבְרֵי־חֵ֑פֶץ וְכָת֥וּב יֹ֖שֶׁר דִּבְרֵ֥י אֱמֶֽת׃
דִּבְרֵ֤י חֲכָמִים֙ כַּדָּ֣רְבֹנ֔וֹת וּֽכְמַשְׂמְר֥וֹת נְטוּעִ֖ים בַּעֲלֵ֣י אֲסֻפּ֑וֹת נִתְּנ֖וּ מֵרֹעֶ֥ה אֶחָֽד׃
וְיֹתֵ֥ר מֵהֵ֖מָּה בְּנִ֣י הִזָּהֵ֑ר עֲשׂ֨וֹת סְפָרִ֤ים הַרְבֵּה֙ אֵ֣ין קֵ֔ץ וְלַ֥הַג הַרְבֵּ֖ה יְגִעַ֥ת בָּשָֽׂר׃
ס֥וֹף דָּבָ֖ר הַכֹּ֣ל נִשְׁמָ֑ע אֶת־הָאֱלֹהִ֤ים יְרָא֙ וְאֶת־מִצְוֺתָ֣יו שְׁמ֔וֹר כִּי־זֶ֖ה כׇּל־הָאָדָֽם׃
כִּ֚י אֶת־כׇּל־מַֽעֲשֶׂ֔ה הָאֱלֹהִ֛ים יָבִ֥א בְמִשְׁפָּ֖ט עַ֣ל כׇּל־נֶעְלָ֑ם אִם־ט֖וֹב וְאִם־רָֽע׃
Source: Sefaria
Ecclesiastes 1-12
The words of KohelethaKoheleth Probably “the Assembler,” namely of hearers or of sayings; cf. 12.9–11. son of David, king in Jerusalem.
Utter futility!—said Koheleth—
Utter futility! All is futile!
What real value is there for humankind
In all the gainsbgains So Rashbam. Heb. ʻamal usually has this sense in Ecclesiastes; cf. Ps. 105.44. they make beneath the sun?
One generation goes, another comes,
But the earth remains the same forever.
The sun rises, and the sun sets—
And glidescglides So Targum; cf. Bereshith Rabbah on Gen. 1.17. back to where it rises.
Southward blowing,
Turning northward,
Ever turning blows the wind;
On its rounds the wind returns.
All streams flow into the sea,
Yet the sea is never full;
To the place [from] which they flow
The streams flow back again.dflow back again According to popular belief, through tunnels; so Targum and Rashi. 
All such things are wearisome:
No one can ever state them;
The eye never has enough of seeing,
Nor the ear enough of hearing.
Only that shall happen
That has happened,
Only that occur
That has occurred;
There is nothing new
Beneath the sun!
Sometimes there is a phenomenon of which they say, “Look, this one is new!”—it occurred long since, in ages that went by before us. 
The earlier ones are not remembered; so too those that will occur later will no more be remembered thanewill no more be remembered than Lit. “will not be remembered like…” For ʻim meaning “like,” cf. 2.16; 7.11; Job 9.26. those that will occur at the very end.
I, Koheleth, was king in Jerusalem over Israel. 
I set my mind to study and to probe with wisdom all that happens under the sun.—An unhappy business, that, which God gave mortals to be concerned with! 
I observed all the happenings beneath the sun, and I found that all is futile and pursuitfpursuit Lit. “tending,” from root rʻh, “to shepherd.” of wind:
A twisted thing that cannot be made straight,
A lack that cannot be made good.
I said to myself: “Here I have grown richer and wiser than any who ruled before me over Jerusalem, and my mind has zealously absorbed wisdom and learning.” 
And so I set my mind to appraise wisdom and to appraise madness and folly. And I learned—that this too was pursuit of wind:
For as wisdom grows, vexation grows;
To increase learning is to increase heartache.
I said to myself, “Come, I will treat you to merriment. Taste mirth!” That too, I found, was futile.
Of revelry I said, “It’s mad!”
Of merriment, “What good is that?”
I ventured to tempt my flesh with wine, and to grasp folly, while letting my mind direct with wisdom, to the end that I might learn which of the two was better for mortals to practice in their few days of life under heaven. 
I multiplied my possessions. I built myself houses and I planted vineyards.
I laid out gardens and groves, in which I planted every kind of fruit tree. 
I constructed pools of water, enough to irrigate a forest shooting up with trees. 
I bought male and female slaves, and I acquired stewards. I also acquired more cattle, both herds and flocks, than all who were before me in Jerusalem. 
I further amassed silver and gold and treasures of kings and provinces; and I got myself male and female singers, as well as the luxuries of commoners—coffersacoffers The Heb. shiddah occurs only here in the Bible; in the Mishnah it designates a kind of chest. and coffers of them. 
Thus, I gained more wealth than anyone before me in Jerusalem. In addition, my wisdom remained with me: 
I withheld from my eyes nothing they asked for, and denied myself no enjoyment; rather, I got enjoyment out ofbout of Septuagint and a few Heb. manuscripts have “(in exchange) for”; cf. 2.24; 3.13, 22; 5.17. all my wealth. And that was all I got out of my wealth.
Then my thoughts turned to all the fortune my hands had built up, to the wealth I had acquired and won—and oh, it was all futile and pursuit of wind; there was no real value under the sun! 
cSentences transposed for clarity. For what will the man be like who will succeed the one who is rulingdthe one who is ruling Change of vocalization yields “me, and who is to rule”; cf. vv. 18–19. over what was built up long ago?
My thoughts also turned to appraising wisdom and madness and folly. 
I found that
Wisdom is superior to folly
As light is superior to darkness;
The wise have their eyes in their head,
Whereas fools walk in darkness.
But I also realized that the same fate awaits them all. 
So I reflected: “The fate of the fool is also destined for me; to what advantage, then, have I been wise?” And I came to the conclusion that that too was futile, 
because the wise, just likeelike See note at 1.11. the foolish, are not remembered forever; for, as the succeeding days roll by, both are forgotten. Alas, the wise die, just likeflike See note at 1.11. the foolish!
And so I loathed life. For I was distressed by all that goes on under the sun, because everything is futile and pursuit of wind.
So, too, I loathed all the wealth that I was gaining under the sun. For I shall leave it to the man who will succeed me— 
and who knows whether he will be wise or foolish?—and he will control all the wealth that I gained by toil and wisdom under the sun. That too is futile.
And so I came to view with despair all the gains I had made under the sun.
For sometimes a person whose fortune was made with wisdom, knowledge, and skill must hand it on to be the portion of somebody who did not toil for it. That too is futile, and a grave evil. 
For what do mortals get for all the toiling and worrying they do under the sun?
All their days their thoughts are grief and heartache, and even at night their mind has no respite. That too is futile!
There is nothing worthwhile for mortals but to eat and drink and afford themselves enjoyment with their means. And even that, I noted, comes from God. 
For who eats and who enjoys but myself?gmyself Some mss. and ancient versions read mimmennu, “by God’s doing.” 
One, namely, who pleases [God] is given the wisdom and shrewdness for enjoyment;hthe wisdom and shrewdness for enjoyment Lit. “wisdom and knowledge and enjoyment.” while one who displeases is given the urge to gather and amass—only for handing on to someone who is pleasing to God. That too is futile and pursuit of wind.
A season is set for everything, a time for every experience under heaven:aI.e., all human experiences are preordained by God; see v. 11. 
A time for birthing and a time for dying,
A time for planting and a time for uprooting the planted;
A time for slaying and a time for healing,bslaying…healing Emendation yields “wrecking…repairing”; cf. 1 Kings 18.30. 
A time for tearing down and a time for building up;
A time for weeping and a time for laughing,
A time for wailing and a time for dancing;
A time for throwing stones and a time for gathering stones,
A time for embracing and a time for shunning embraces;
A time for seeking and a time for losing,
A time for keeping and a time for discarding;
A time for ripping and a time for sewing,
A time for silence and a time for speaking;
A time for loving and a time for hating;
A time for war and a time for peace.
What value, then, can those who labor get from what they earn? 
I have observed the business that God gave humankind to be concerned with:
[God] brings everything to pass precisely at its time; [God] also puts eternity in their mind,cputs eternity in their mind I.e., God preoccupies humankind with the attempt to discover the times of future events; cf. 8.17. but without people ever guessing, from first to last, all the things that God brings to pass. 
Thus I realized that the only worthwhile thing there is for them is to enjoy themselves and do what is gooddwhat is good I.e., what the author has already concluded (2.24) is good. in their lifetime; 
also, that whenever people do eat and drink and get enjoyment out of all their wealth, it is a gift of God.
I realized, too, that whatever God has brought to pass will recur evermore:
Nothing can be added to it
And nothing taken from it—
and God has brought to pass that mortals feel reverence.
eMeaning of parts of verse uncertain. What is occurring occurred long since,
And what is to occur occurred long since:
and God seeks the pursued.
And, indeed, I have observed under the sun:
Alongside justice there is wickedness,
Alongside righteousness there is wickedness.
I mused: “God will doom both righteous and wicked, for there isfthere is Shift of a diacritical point yields “[God] has set.” a time for every experience and for every happening.” 
gMeaning of parts of verse uncertain. So I decided, as regards human beings, to dissociate them [from] the divine beings and to face the fact that they are animals.hContrast Ps. 8.5–6. 
For in respect of the fate of humans and the fate of animals, they have one and the same fate: as the one dies so dies the other, and both have the same lifebreath; humans have no superiority over animals, since both amount to nothing. 
Both go to the same place; both came from dust and both return to dust.
Who knows if the lifebreath of humans does rise upward and if the breath of animals does sink down into the earth?
I saw that there is nothing better for people than to enjoy their possessions, since that is their portion. For who can enable them to see what will happen afterward?
I further observedafurther observed Cf. 3.16. all the oppression that goes on under the sun: the tears of the oppressed, with none to comfort them; and their oppressors’ power, with none to comfort them. 
Then I accounted those who died long since more fortunate than those who are still living;
and happier than either are those who have not yet come into being and have never witnessed the miseries that go on under the sun.
I have also noted that all labor and skillful enterprise come from people’s envy of one another—another futility and pursuit of wind!
[True,]
Fools fold their hands togetherbfold their hands together I.e., do not work; cf. Prov. 6.10; 24.33. 
And have to eat their own flesh.
[But no less truly,]
Better is a handful of gratification
Than two fistfuls of labor that is pursuit of wind.
And I have noted this further futility under the sun:
the case of a man who is alone, with no companion, who has neither son nor brother; yet he amasses wealth without limit, and his eye is never sated with riches. For whom, now, is he amassing it while denying himselfcis he amassing it while denying himself Lit. “am I amassing … myself.” enjoyment? That too is a futility and an unhappy business.
dThis section consists of a series of observations, each of which is introduced by some slight association with what precedes. The theme of 4.4–8 is resumed with 5.9. Two are better off than one, in that they have greater benefit fromebenefit from Emendation yields “hope for”; cf. 2.20. their earnings. 
For should they fall, one can raise the other; but woe to someone who is alone and falls with no companion to assist! 
Further, when two lie together they are warm; but how can someone who is alone get warm? 
Also, if someone attacks, two can withstand it. A threefold cord is not readily broken!
Better a poor but wise youth than an old but foolish king who no longer has the sense to heed warnings.
For the former can emerge from a dungeon to become king; while the latter, even if born to kingship, can become a pauper.fbecome a pauper Taking rash as a verb; cf. Ps. 34.11. 
[However,] I reflected about all the living who walk under the sun withgwho walk under the sun with I.e., are contemporaries of. that youthful successorhthat youthful successor Or: “the next youngster,” i.e., whoever comes in line to displace the youth mentioned in v. 13. who steps into his place. 
Unnumbered are the multitudes of all those who preceded them;ithose who preceded them And so never heard of the gifted youth. and later generations will not acclaim him either.jlater generations will not acclaim him either For despite his wisdom, he too will be forgotten; cf. 2.16. For thatkthat Namely, the advantage of wisdom over folly. too is futile and pursuit of wind.
Be not overeager to golBe not overeager to go Lit. “Guard your foot when it [or, you] would go.” to the House of God: more acceptable is obedience than the offering of fools, for they know nothing [but] to do wrong.
Keep your mouth from being rash, and let not your throatathroat Heb. leb, lit. “heart,” sometimes designates the organ of speech; cf. Isa. 33.18; 59.13; Ps. 19.15; 49.4; Job 8.10. be quick to bring forth speech before God. For God is in heaven and you are on earth; that is why your words should be few. 
Just as dreams come with much brooding, so does foolish utterance come with much speech. 
When you make a vow to God, do not delay to fulfill it. For [God] has no pleasure in fools; what you vow, fulfill. 
It is better not to vow at all than to vow and not fulfill.
Don’t let your mouth bring you into disfavor, and don’t plead before the messengerbthe messenger Some ancient versions read “God.” that it was an error, but fear God;cbut fear God Moved up from v. 6 for clarity. else God may be angered by your talk and destroy your possessions. 
dMeaning of verse uncertain. Emendation yields “Much brooding results in dreams; and much talk in futilities”; cf. v. 2. For much dreaming leads to futility and to superfluous talk.
If you see in a province oppression of the poor and suppression of right and justice, don’t wonder at the fact; for one high official is protected by a higher one, and both of them by still higher ones. 
Thus the greatest advantage in all the land is his: he controls a field that is cultivated.eI.e., the high official profits from the labor of others; but meaning of verse uncertain. 
A lover of money is never satisfied with money, nor a lover of wealth, with income. That too is futile. 
As one’s substance increases, so do those who consume it; what, then, does the success of its owner amount to but feasting the eyes? 
Workers’fworkers’ Some ancient versions have “slaves’.” sleep is sweet, whether they have much or little to eat; but the abundance of the rich doesn’t let them sleep.
Here is a grave evil I have observed under the sun: riches hoarded to the detriment of the owners, 
in that those riches are lost in some unlucky venture; and if they produce children, they have nothing in hand.
Another grave evil is this: The richgThe rich Heb. “He.” must depart just as they came.hAnother grave evil is this: The rich must depart just as they came Moved up from v. 15 for clarity. As they came out of their mother’s womb, so must they depart at last, naked as they came. They can take nothing of their wealth to carry with them. 
So what is the good of their toiling for the wind?
Besides, all their days they eat in darkness,ithey eat in darkness Septuagint reads “are [spent] in darkness and mourning.” with much vexation and grief and anger.
Only this, I have found, is a real good: to eat and drink and get pleasure with all the gains you make under the sun, during the numbered days of life that God has given you; for that is your portion. 
Also, whenever people are given riches and property by God, and they are also permitted to enjoy them and to take their portion and get pleasure for their gains—that is a gift of God. 
For [such people] will not brood much over the days of their life,jthe days of their life The thought of which is depressing; see v. 16. because God keeps them busy enjoying themselves.
There is an evil I have observed under the sun, and a grave one it is for mortals: 
that God sometimes grants a man riches, property, and wealth, so that he does not want for anything his appetite may crave, but God does not permit him to enjoy it; instead, a stranger will enjoy it. That is futility and a grievous ill. 
Even if a man should beget a hundred children and live many years—no matter how many the days of his years may come to, if his gullet is not sated through his wealth, I say: The stillbirth, though it was not even accorded a burial,anot even accorded a burial Stillbirths were cast into pits or hidden in the ground in no recognizable graves; cf. v. 4 end. is more fortunate than he. 
Though it comes into futility and departs into darkness, and its very name is covered with darkness, 
though it has never seen or experienced the sun, it is better off than he— 
yes, even if the other lived a thousand years twice over but never had his fill of enjoyment! For are not both of them bound for the same place? 
bCf. Prov. 16.26. All of a person’s earning is for [filling] the mouth, yet the gullet is not sated. 
What advantage then have the wise over the foolish, what advantage have paupers who know how to get on in life?cyet the gullet is not sated. What advantage then have the wise over the foolish, what advantage have paupers who know how to get on in life? Meaning of Heb. uncertain; emendation yields “And if the gullet is not sated, 8what advantage have the wise over fools, those who know how to get on in life over paupers?” 
dMeaning of first half of verse uncertain. Is the feasting of the eyes more important than the pursuit of desire? That, too, is futility and pursuit of wind.
Whatever happens, it was designated long ago and it was known that it would happen; as for humankind, they cannot contend with the One who is stronger than they are. 
Often, much talk means much futility. How does it benefit a person? 
Who can possibly know what is best for people to do in life—the few days of this fleeting life? ForeFor Lit. “according to the shadow that”; cf. Qumran Aramaic beṭel and Syriac meṭṭol; and see 8.13. who can tell what the future holds for them under the sun?
aThe author now offers a number of practical maxims, which, however, he concludes (vv. 23–24) are of limited value. A good name is better than fragrant oil, and the day of death than the day of birth.bUntil the moment of death, people risk forfeiting their good name. 
It is better to go to a house of mourning than to a house of feasting; for that is the end of every mortal, and the living should take it to heart.
Vexation is better than revelry;cFor empty revelry precludes real happiness; cf. 2.2. for though the face be sad, the heart may be glad. 
The wise are drawn to a house of mourning, and the foolish to a house of merrymaking.
It is better to listen to the reproof of someone wise than to listen to the praise of fools.
For the levitydlevity Emendation yields “praise” (shbḥ). of the fool is like the crackling of nettles under a kettle.eThis section, to end of v. 7, is apparently a continuation of the thought in vv. 11–12 and 19. But that too is illusory; 
for cheatingfcheating Emendation yields “riches.” may rob the wise of reason and destroy the prudence of the cautious.gthe cautious Lit. “caution”; cf. postbiblical mathun “cautious.” 
The end of a matter is better than the beginning of it.
Better a patient spirit than a haughty spirit.
Don’t let your spirit be quickly vexed, for vexation abides in the breasts of fools.
Don’t say, “How has it happened that former times were better than these?” For it is not wise of you to ask that question.
Wisdom is as good as a patrimony, and even better, for those who behold the sun. 
For to be in the shelter of wisdom is to be also in the shelter of money,hFor to be in the shelter of wisdom is to be also in the shelter of money Emendation yields “For the possessor of wisdom becomes a possessor of money.” and the advantage of intelligence is that wisdom preserves the life of the one who possesses it.
iThese verses continue the thought of v. 10. Consider God’s doing! Who can straighten what has been twisted? 
So in a time of good fortune enjoy the good fortune; and in a time of misfortune, reflect: The one no less than the other was God’s doing; consequently, mortals may find no fault with [God].jThe one no less than the other … find no fault with [God] So Rashi; cf. the same thought in Job 1.22; 2.10. 
In my own brief span of life, I have seen both these things: sometimes someone good perishes despite their goodness, and sometimes someone wicked endures despite their wickedness. 
So don’t overdo goodness and don’t act too wise, or you may be dumfounded. 
Don’t overdo wickedness and don’t be a fool, or you may die before your time. 
It is best that you grasp the one without letting go of the other, for those who fear God will do their dutykdo their duty Cf. postbiblical yaṣaʼ yede. by both.
Wisdom is more of a stronghold to someone wise than ten magnateslten magnates Emendation yields “the riches of the magnates”; cf. Prov. 18.11. that a city may contain.
mApparently continuing the thought of v. 16. For there is not one good person on earth who does what is bestndoes what is best Refers back to 6.12. and doesn’t err.
Finally, don’t pay attention to everything that is said, so that you may not hear your slave reviling you; 
for well you rememberowell you remember Lit. “your heart knows”; the same idiom occurs again in 8.5. the many times that you yourself have reviled others.
All this I tested with wisdom. I thought I could fathom it,pit Refers back to 6.12. but it eludes me. 
[The secret of] what happens is elusive and deep, deep down; who can discover it? 
I put my mind to studying, exploring, and seeking wisdom and the reason of things, and to studying wickedness, stupidity, madness, and folly. 
Now, I find more bitter than death the woman who is all traps, whose hands are fetters, and whose heartqI find more bitter than death the woman who…whose hands…whose heart Or “I find woman more bitter than death; she…her hands…her heart.” Force of Heb. uncertain. is snares. He who is pleasing to God escapes her, and he who is displeasing is caught by her. 
See, this is what I found, said Koheleth, item by item in my search for the reason of things. 
As for what I sought further but did not find: I found only one [true] human being in a thousand, and among all these I did not find a [truly compatible] woman. 
But, see, this I did find:ramong all these … this I did find Force of Heb. uncertain. God made human beings plain, but they have engaged in too much reasoning.
Who is like the sage,aWho is like the sage Some ancient versions read “Who here is wise.” and who knows the meaning of the adage:
“Wisdom lights up a person’s face,
So that deep discontentbdiscontent Lit. “face”; cf. 1 Sam. 1.18; Job 9.27. is dissembled”?
I do! “Obey the king’s orders—and don’t rushcdon’t rush Moved up from v. 3 for English word order. into uttering an oath by God.”dThe answer to the inquiry about the implications of the proverb in v. 1 is given in the form of another proverb, of which only the first half is relevant and is enlarged upon. 
Leave his presence; do not tarryeLeave his presence; do not tarry Or “Give ground before him; do not resist.” in a dangerous situation, for he can do anything he pleases; 
inasmuch as a king’s command is authoritative, and none can say to him, “What are you doing?” 
One who obeys orders will not suffer from the dangerous situation.
Someone wise, however, will bear in mindfbear in mind The same idiom as in 7.22. that there is a time of doom.gtime of doom Lit. “time and doom”; cf. the synonymous “time of misfortune,” lit. “time and misfortune,” 9.11. 
For there is a time for every experience, including the doom; for calamityhcalamity Still another term for death; cf. “the time of calamity” for “the hour of death,” 9.12. overwhelms. 
Indeed, what is to happen is unknown; even when it is on the point of happening, who can tell? 
No one has authority over the lifebreath—to hold back the lifebreath;ihold back the lifebreath From leaving the body when the time comes; see 12.7; cf. Ps. 104.29; 146.4. there is no authority over the day of death. There is no mustering out from that war; wickednessjwickedness Emendation yields “riches.” is powerless to save its owner.
All these things I observed; I noted all that went on under the sun, while people still had authority over others to treat them unjustly. 
And then I saw scoundrels coming from the Holy Site and being brought to burial,kcoming from the Holy Site and being brought to burial Meaning uncertain; emendation yields “approaching [to minister]. They would come and profane the Holy Site.” while such as had acted righteously were forgotten in the city.
And here is another frustration: 
the fact that the sentence imposed for evil deeds is not executed swiftly, which is why people are emboldened to do evil— 
the fact that sinners may do evil a hundred times and their [punishment] still be delayed. For although I am aware that “It will be well with those who revere God since they show reverence, 
and it will not be well with scoundrels, and they will not live long, becauselbecause See note at 6.12. they do not revere God”— 
here is a frustration that occurs in the world: sometimes someone upright is requited according to the conduct of the scoundrel; and sometimes the scoundrel is requited according to the conduct of the upright. I say all that is frustration.
I therefore praised enjoyment. For the only good people can have under the sun is to eat and drink and enjoy themselves. That much can accompany them, in exchange for their wealth, through the days of life that God has granted them under the sun.
For I have set my mind to learn wisdom and to observe the business that goes on in the world—even to the extent of going without sleep day and night—
and I have observed all that God brings to pass. Indeed, human beings cannot guess the events that occur under the sun. For humans try strenuously, but fail to guess them; and even if those who are wise should think to discover them they would not be able to guess them.
For all this I noted, and I ascertainedaascertained Meaning of verb uncertain; construction as in Hos. 12.3; Ezra 3.12. all this: that the actions of even the righteous and the wise are determined by God. Even love! Even hate! Humankind knows none of these in advance— 
none!bEven love! Even hate! Humankind knows none of these in advance—none! Emendation yields “Even love, even hate, no one can know in advance. All 2are insignificant.” For the same fate is in store for all: for the righteous, and for the wicked; for the good and pure,cthe good and pure I.e., those who observe the laws of ritual purity. and for the impure; for one who sacrifices, and for one who does not;dCf. 4.17. for one who is pleasing,epleasing To God; cf. 2.26; 7.26. and for one who is displeasing; and for one who swears, and for one who shuns oaths.fCf. 8.2. 
That is the sad thing about all that goes on under the sun: that the same fate is in store for all. (Not only that, but people’s hearts are full of sadness, and their minds of madness, while they live; and then—to the dead!) 
For one who is reckoned amonggreckoned among Lit. “joined to all.” the living has something to look forward to—even a live dog is better than a dead lion— 
since the living know they will die. But the dead know nothing; they have no more recompense,hrecompense Emendation yields “hope.” for even the memory of them has died. 
Their loves, their hates, their jealousies have long since perished; and they have no more share till the end of time in all that goes on under the sun.
Go, [my son,] eat your bread in gladness, and drink your wine in joy; for your action was long ago approved by God.iapproved by God Cf. 2.24–25; 3.13; 5.18. 
Let your clothes always be freshly washed, and your head never lack ointment. 
Enjoy happiness with a woman you love all the fleeting days of life that have been granted to you under the sun—all your fleeting days. For that alone is what you can get out of life and out of the means you acquire under the sun.
Whatever it is in your power to do, do with all your might. For there is no action, no reasoning, no learning, no wisdom in Sheol, where you are going.
I have further observed under the sun that
The race is not won by the swift,
Nor the battle by the valiant;
Nor is bread won by the wise,
Nor wealth by the intelligent,
Nor favor by the learned.
For the time of mischancejtime of mischance Euphemism for death. comes to all.kI.e., the insignificant duration of life renders all successes illusory; cf. 4.15–16.
And human beings cannot even know their time. As fishes are enmeshed in a fatal net, and as birds are trapped in a snare, so humans are caught at the time of calamity,ltime of calamity Euphemism for death. when it comes upon them without warning.
This thing too I observed under the sun about wisdom, and it affected me profoundly. 
There was a little city, with few menmmen I.e., potential defenders. in it; and to it came a great king, who invested it and built mighty siege works against it. 
Present in the city was a poor wise man who might have savednwho might have saved Or “and it was he who saved.” it with his wisdom, but nobody thought ofothought of Or “remembered.” that poor man. 
So I observed: Wisdom is better than valor; but
The wisdom of the poor is scorned,
And their words are not heeded.
pThese verses constitute a group of loosely connected aphorisms. Words spoken softly by wise men are heeded sooner than those shouted by a lord in folly.qsooner than those shouted by a lord in folly Lit. “than the scream of a lord in [the manner of] the fools.” 
Wisdom is more valuable than weapons of war,rweapons of war Emendation yields “everything precious.” but a single error destroys much of value.
Dead flies turn the perfumer’s ointment fetid and putrid;aputrid Meaning of Heb. uncertain. so a little folly outweighs massive wisdom.
A sage’s mind tends toward the right hand, a fool’s toward the left.bI.e., a sage’s mind brings good luck; a fool’s brings bad luck. 
The mind of a fool is wanting also when traveling—which lets everybody know who is a fool.
If the wrath of a lord flares up against you, don’t give up your post;cpost Emendation yields “hope.” for when wrath abates, grave offenses are pardoned.dwhen wrath abates, grave offenses are pardoned Lit. “abatement (2 Chron. 36.16) remits grave offenses.” For hinniaḥ “to remit,” cf. Abodah Zarah 13a; cf. hanaḥah “remission of taxes,” Esth. 2.18. 
Here is an evil I have seen under the sun as great as an error committed by a ruler:
Folly was placed on lofty heights, while the rich sat in low estate. 
I have seen slaves on horseback, and nobles walking on the ground like slaves.
One who digs a pit will fall into it; one who breaches a stone fence will be bitten by a snake.
One who quarries stones will be hurt by them; one who splits wood will be harmed byebe hurt by them; one who splits wood will be harmed by Emendation yields “profit … shall make use of.” it. 
fMeaning of verse uncertain. If the ax has become dull and the edge has not been whetted, then more strength must be exerted. Thus the advantage of a skill [depends on the exercise of] prudence. 
If the snake bites because no spell was uttered, no advantage is gained by the trained charmer.
Sages’ talk brings them favor, but fools’ lips are their undoing. 
Their talk begins as silliness and ends as disastrous madness.
Yet fools talk and talk!
gThe thought of this sentence is resumed at v. 20. Humans cannot know what will happen; who can tell them what the future holds?
hThis verse continues the thought of v. 3. The exertions of fools tire them out, for they don’t know how to get to a town.
Alas for you, O land whose king is a lackey and whose ministers dine in the morning! 
Happy are you, O land whose king is a master and whose ministers dine at the proper time—with restraint, not with guzzling!
Through slothfulness the ceiling sags,
Through lazy hands the house caves in.
TheyiThey The ministers of v. 16. make a banquet for revelry; wine makes life merry, and money answers every need.
Don’t revile a king even among your intimates.jintimates In contrast to others “thoughts”; meaning of Heb. uncertain. 
Don’t revile someone who is rich even in your bedchamber;
For a bird of the air may carry the utterance,
And a winged creature may report the word.
Send your bread forth upon the waters; for after many days you will find it.
Distribute portions to seven or even to eight, for you cannot know what misfortune may occur on earth.
If the clouds are filled, they will pour down rain on the earth; and if a tree falls to the south or to the north, the tree will stay where it falls.aif a tree falls to the south or to the north, the tree will stay where it falls Emendation yields, “if a thunderbolt (lit. arrow, cf., e.g., 2 Sam. 22.15) falls … where the thunderbolt falls, only there will it strike.” 
Whoever watches the wind will never sow; and whoever observes the clouds will never reap.
Just as you do not know how the lifebreath passes intobinto So many mss. and Targum; Tiberian Masoretic mss. read “like.” the limbs within the womb of the pregnant woman, so you cannot foresee the actions of God, who causes all things to happen. 
Sow your seed in the morning, and don’t hold back your hand in the evening, since you don’t know which is going to succeed, the one or the other, or if both are equally good.
How sweet is the light, what a delight for the eyes to behold the sun! 
Even someone who lives many years should rejoice during all of them, remembering how many the days of darkness are going to be. The only future is nothingness!
O youth, enjoy yourself while you are young! Let your heart lead you to enjoyment in the days of your youth. Follow the desires of your heart and the glances of your eyes—but know well that God will call you to account for all such things— 
and banish care from your mind, and pluck sorrow out of your flesh! For youth and black hair are fleeting.
So appreciate your vigoraSo appreciate your vigor Cf. postbiblical bori; in contrast to others “Remember your Creator.” in the days of your youth, before those days of sorrow come and those years arrive of which you will say, “I have no pleasure in them”; 
before sun and light and moon and stars grow dark, and the clouds come back again after the rain:
When the guards of the housebguards of the house I.e., the arms. become shaky,
And the soldierscsoldiers I.e., the legs. are bent,
And the maids that grind,dmaids that grind I.e., the teeth. grown few, are idle,
And the ladies that peer through the windowseladies that peer through the windows I.e., the eyes. grow dim,
And the doors to the streetfdoors to the street I.e., the ears. are shut—
With the noise of the hand mill growing fainter,
And the song of the bird growing feebler,ggrowing feebler Exact meaning of Heb. uncertain. 
And all the strains of music dying down;hstrains of music dying down Cf. 2 Sam. 19.36. 
When one is afraid of heights
And there is terror on the road.—
For the almond tree may blossom,
The grasshopper be burdened,iThe grasshopper be burdened Emendation yields “The squill (postbiblical Heb. ḥaṣab) resume its burden,” i.e., its blossom stalk and its leaves. 
And the caper bush may bud again;jcaper bush may bud again These plants, after seeming dead for part of the year, revive, unlike human beings; cf. Job 14.7–10. 
But mortals set out for their eternal abode,
With mourners all around in the street.—
Before the silver cord snaps
And the golden bowl crashes,
The jar is shattered at the spring,
And the jugkjug So in Punic; in contrast to others “wheel.” is smashed at the cistern.lsmashed at the cistern Poetic figure for the end of life. 
And the dust returns to the ground
As it was,
And the lifebreath returns to God
Who bestowed it.
Utter futility—said Koheleth—
All is futile!
A further word: Because Koheleth was a sage, he continued to instruct the people. He listened to and tested the soundnessmsoundness A noun, like dibber (Jer. 5.13), which occurs in such postbiblical phrases as shanim ke-thiq(qe)nan “normal years” (lit. “years according to their propriety”). of many maxims. 
Koheleth sought to discover useful sayings and recordednrecorded Heb. we-khathub is equivalent to we-khathob, an infinitive employed as in Esth. 9.16 and elsewhere. genuinely truthful sayings. 
The sayings of the wise are like goads, like nails fixed in prodding sticks.oin prodding sticks Meaning of Heb. uncertain. They were given by one Shepherd.pThey were given by one Shepherd Meaning of Heb. uncertain. Emendation yields “They are accounted as a sharp ox goad” (post-biblical mardeaʻ). 
A further word: Against them,qAgainst them Emendation yields “Slow, there!” Cf. Arabic mah and mah mah; so also mah (meh) in Prov. 31.2. my son, be warned!
The making of many books is without limit
And much studyrstudy Meaning of Heb. uncertain. is a wearying of the flesh.
The sum of the matter, when all is said and done: Revere God and observe the commandments! For this applies to all humankind: 
that God will call every creature to account for everything unknown,severything unknown Emendation yields “all their conduct.” be it good or bad.

The sum of the matter, when all is said and done: Revere God and observe the commandments! For this applies to all humankind.
Source: Sefaria

Megillat Eichah (Tisha B'Av) – מגילת איכה

Lamentations 1-5
אֵיכָ֣ה ׀ יָשְׁבָ֣ה בָדָ֗ד הָעִיר֙ רַבָּ֣תִי עָ֔ם הָיְתָ֖ה כְּאַלְמָנָ֑ה רַבָּ֣תִי בַגּוֹיִ֗ם שָׂרָ֙תִי֙ בַּמְּדִינ֔וֹת הָיְתָ֖ה לָמַֽס׃ {ס}        
בָּכ֨וֹ תִבְכֶּ֜ה בַּלַּ֗יְלָה וְדִמְעָתָהּ֙ עַ֣ל לֶֽחֱיָ֔הּ אֵֽין־לָ֥הּ מְנַחֵ֖ם מִכׇּל־אֹהֲבֶ֑יהָ כׇּל־רֵעֶ֙יהָ֙ בָּ֣גְדוּ בָ֔הּ הָ֥יוּ לָ֖הּ לְאֹיְבִֽים׃ {ס}        
גָּֽלְתָ֨ה יְהוּדָ֤ה מֵעֹ֙נִי֙ וּמֵרֹ֣ב עֲבֹדָ֔ה הִ֚יא יָשְׁבָ֣ה בַגּוֹיִ֔ם לֹ֥א מָצְאָ֖ה מָנ֑וֹחַ כׇּל־רֹדְפֶ֥יהָ הִשִּׂיג֖וּהָ בֵּ֥ין הַמְּצָרִֽים׃ {ס}        
דַּרְכֵ֨י צִיּ֜וֹן אֲבֵל֗וֹת מִבְּלִי֙ בָּאֵ֣י מוֹעֵ֔ד כׇּל־שְׁעָרֶ֙יהָ֙ שֽׁוֹמֵמִ֔ין כֹּהֲנֶ֖יהָ נֶאֱנָחִ֑ים בְּתוּלֹתֶ֥יהָ נּוּג֖וֹת וְהִ֥יא מַר־לָֽהּ׃ {ס}        
הָי֨וּ צָרֶ֤יהָ לְרֹאשׁ֙ אֹיְבֶ֣יהָ שָׁל֔וּ כִּֽי־יְהֹוָ֥ה הוֹגָ֖הּ עַ֣ל רֹב־פְּשָׁעֶ֑יהָ עוֹלָלֶ֛יהָ הָלְכ֥וּ שְׁבִ֖י לִפְנֵי־צָֽר׃ {ס}        
וַיֵּצֵ֥א (מן בת) [מִבַּת־]צִיּ֖וֹן כׇּל־הֲדָרָ֑הּ הָי֣וּ שָׂרֶ֗יהָ כְּאַיָּלִים֙ לֹא־מָצְא֣וּ מִרְעֶ֔ה וַיֵּלְכ֥וּ בְלֹא־כֹ֖חַ לִפְנֵ֥י רוֹדֵֽף׃ {ס}        
זָֽכְרָ֣ה יְרוּשָׁלַ֗͏ִם יְמֵ֤י עׇנְיָהּ֙ וּמְרוּדֶ֔יהָ כֹּ֚ל מַחֲמֻדֶ֔יהָ אֲשֶׁ֥ר הָי֖וּ מִ֣ימֵי קֶ֑דֶם בִּנְפֹ֧ל עַמָּ֣הּ בְּיַד־צָ֗ר וְאֵ֤ין עוֹזֵר֙ לָ֔הּ רָא֣וּהָ צָרִ֔ים שָׂחֲק֖וּ עַ֥ל מִשְׁבַּתֶּֽהָ׃ {ס}        
חֵ֤טְא חָֽטְאָה֙ יְר֣וּשָׁלַ֔͏ִם עַל־כֵּ֖ן לְנִידָ֣ה הָיָ֑תָה כׇּֽל־מְכַבְּדֶ֤יהָ הִזִּיל֙וּהָ֙ כִּי־רָא֣וּ עֶרְוָתָ֔הּ גַּם־הִ֥יא נֶאֶנְחָ֖ה וַתָּ֥שׇׁב אָחֽוֹר׃ {ס}        
טֻמְאָתָ֣הּ בְּשׁוּלֶ֗יהָ לֹ֤א זָֽכְרָה֙ אַחֲרִיתָ֔הּ וַתֵּ֣רֶד פְּלָאִ֔ים אֵ֥ין מְנַחֵ֖ם לָ֑הּ רְאֵ֤ה יְהֹוָה֙ אֶת־עׇנְיִ֔י כִּ֥י הִגְדִּ֖יל אוֹיֵֽב׃ {ס}        
יָדוֹ֙ פָּ֣רַשׂ צָ֔ר עַ֖ל כׇּל־מַחֲמַדֶּ֑יהָ כִּֽי־רָאֲתָ֤ה גוֹיִם֙ בָּ֣אוּ מִקְדָּשָׁ֔הּ אֲשֶׁ֣ר צִוִּ֔יתָה לֹא־יָבֹ֥אוּ בַקָּהָ֖ל לָֽךְ׃ {ס}        
כׇּל־עַמָּ֤הּ נֶאֱנָחִים֙ מְבַקְשִׁ֣ים לֶ֔חֶם נָתְנ֧וּ (מחמודיהם) [מַחֲמַדֵּיהֶ֛ם] בְּאֹ֖כֶל לְהָשִׁ֣יב נָ֑פֶשׁ רְאֵ֤ה יְהֹוָה֙ וְֽהַבִּ֔יטָה כִּ֥י הָיִ֖יתִי זוֹלֵלָֽה׃ {ס}        
ל֣וֹא אֲלֵיכֶם֮ כׇּל־עֹ֣בְרֵי דֶ֒רֶךְ֒ הַבִּ֣יטוּ וּרְא֔וּ אִם־יֵ֤שׁ מַכְאוֹב֙ כְּמַכְאֹבִ֔י אֲשֶׁ֥ר עוֹלַ֖ל לִ֑י אֲשֶׁר֙ הוֹגָ֣ה יְהֹוָ֔ה בְּי֖וֹם חֲר֥וֹן אַפּֽוֹ׃ {ס}        
מִמָּר֛וֹם שָֽׁלַח־אֵ֥שׁ בְּעַצְמֹתַ֖י וַיִּרְדֶּ֑נָּה פָּרַ֨שׂ רֶ֤שֶׁת לְרַגְלַי֙ הֱשִׁיבַ֣נִי אָח֔וֹר נְתָנַ֙נִי֙ שֹֽׁמֵמָ֔ה כׇּל־הַיּ֖וֹם דָּוָֽה׃ {ס}        
נִשְׂקַד֩ עֹ֨ל פְּשָׁעַ֜י בְּיָד֗וֹ יִשְׂתָּ֥רְג֛וּ עָל֥וּ עַל־צַוָּארִ֖י הִכְשִׁ֣יל כֹּחִ֑י נְתָנַ֣נִי אֲדֹנָ֔י בִּידֵ֖י לֹא־אוּכַ֥ל קֽוּם׃ {ס}        
סִלָּ֨ה כׇל־אַבִּירַ֤י ׀ אֲדֹנָי֙ בְּקִרְבִּ֔י קָרָ֥א עָלַ֛י מוֹעֵ֖ד לִשְׁבֹּ֣ר בַּחוּרָ֑י גַּ֚ת דָּרַ֣ךְ אֲדֹנָ֔י לִבְתוּלַ֖ת בַּת־יְהוּדָֽה׃ {ס}        
עַל־אֵ֣לֶּה ׀ אֲנִ֣י בוֹכִיָּ֗ה עֵינִ֤י ׀ עֵינִי֙ יֹ֣רְדָה מַּ֔יִם כִּֽי־רָחַ֥ק מִמֶּ֛נִּי מְנַחֵ֖ם מֵשִׁ֣יב נַפְשִׁ֑י הָי֤וּ בָנַי֙ שֽׁוֹמֵמִ֔ים כִּ֥י גָבַ֖ר אוֹיֵֽב׃ {ס}        
פֵּֽרְשָׂ֨ה צִיּ֜וֹן בְּיָדֶ֗יהָ אֵ֤ין מְנַחֵם֙ לָ֔הּ צִוָּ֧ה יְהֹוָ֛ה לְיַעֲקֹ֖ב סְבִיבָ֣יו צָרָ֑יו הָיְתָ֧ה יְרוּשָׁלַ֛͏ִם לְנִדָּ֖ה בֵּינֵיהֶֽם׃ {ס}        
צַדִּ֥יק ה֛וּא יְהֹוָ֖ה כִּ֣י פִ֣יהוּ מָרִ֑יתִי שִׁמְעוּ־נָ֣א כׇל־[הָֽעַמִּ֗ים] (עמים) וּרְאוּ֙ מַכְאֹבִ֔י בְּתוּלֹתַ֥י וּבַחוּרַ֖י הָלְכ֥וּ בַשֶּֽׁבִי׃ {ס}        
קָרָ֤אתִי לַֽמְאַהֲבַי֙ הֵ֣מָּה רִמּ֔וּנִי כֹּהֲנַ֥י וּזְקֵנַ֖י בָּעִ֣יר גָּוָ֑עוּ כִּֽי־בִקְשׁ֥וּ אֹ֙כֶל֙ לָ֔מוֹ וְיָשִׁ֖יבוּ אֶת־נַפְשָֽׁם׃ {ס}        
רְאֵ֨ה יְהֹוָ֤ה כִּֽי־צַר־לִי֙ מֵעַ֣י חֳמַרְמָ֔רוּ נֶהְפַּ֤ךְ לִבִּי֙ בְּקִרְבִּ֔י כִּ֥י מָר֖וֹ מָרִ֑יתִי מִח֥וּץ שִׁכְּלָה־חֶ֖רֶב בַּבַּ֥יִת כַּמָּֽוֶת׃ {ס}        
שָׁמְע֞וּ כִּ֧י נֶאֱנָחָ֣ה אָ֗נִי אֵ֤ין מְנַחֵם֙ לִ֔י כׇּל־אֹ֨יְבַ֜י שָׁמְע֤וּ רָֽעָתִי֙ שָׂ֔שׂוּ כִּ֥י אַתָּ֖ה עָשִׂ֑יתָ הֵבֵ֥אתָ יוֹם־קָרָ֖אתָ וְיִֽהְי֥וּ כָמֹֽנִי׃ {ס}        
תָּבֹ֨א כׇל־רָעָתָ֤ם לְפָנֶ֙יךָ֙ וְעוֹלֵ֣ל לָ֔מוֹ כַּאֲשֶׁ֥ר עוֹלַ֛לְתָּ לִ֖י עַ֣ל כׇּל־פְּשָׁעָ֑י כִּֽי־רַבּ֥וֹת אַנְחֹתַ֖י וְלִבִּ֥י דַוָּֽי׃ {פ}
אֵיכָה֩ יָעִ֨יב בְּאַפּ֤וֹ ׀ אֲדֹנָי֙ אֶת־בַּת־צִיּ֔וֹן הִשְׁלִ֤יךְ מִשָּׁמַ֙יִם֙ אֶ֔רֶץ תִּפְאֶ֖רֶת יִשְׂרָאֵ֑ל וְלֹא־זָכַ֥ר הֲדֹם־רַגְלָ֖יו בְּי֥וֹם אַפּֽוֹ׃ {ס}        
בִּלַּ֨ע אֲדֹנָ֜י (לא) [וְלֹ֣א] חָמַ֗ל אֵ֚ת כׇּל־נְא֣וֹת יַעֲקֹ֔ב הָרַ֧ס בְּעֶבְרָת֛וֹ מִבְצְרֵ֥י בַת־יְהוּדָ֖ה הִגִּ֣יעַ לָאָ֑רֶץ חִלֵּ֥ל מַמְלָכָ֖ה וְשָׂרֶֽיהָ׃ {ס}        
גָּדַ֣ע בׇּֽחֳרִי־אַ֗ף כֹּ֚ל קֶ֣רֶן יִשְׂרָאֵ֔ל הֵשִׁ֥יב אָח֛וֹר יְמִינ֖וֹ מִפְּנֵ֣י אוֹיֵ֑ב וַיִּבְעַ֤ר בְּיַעֲקֹב֙ כְּאֵ֣שׁ לֶֽהָבָ֔ה אָכְלָ֖ה סָבִֽיב׃ {ס}        
דָּרַ֨ךְ קַשְׁתּ֜וֹ כְּאוֹיֵ֗ב נִצָּ֤ב יְמִינוֹ֙ כְּצָ֔ר וַֽיַּהֲרֹ֔ג כֹּ֖ל מַחֲמַדֵּי־עָ֑יִן בְּאֹ֙הֶל֙ בַּת־צִיּ֔וֹן שָׁפַ֥ךְ כָּאֵ֖שׁ חֲמָתֽוֹ׃ {ס}        
הָיָ֨ה אֲדֹנָ֤י ׀ כְּאוֹיֵב֙ בִּלַּ֣ע יִשְׂרָאֵ֔ל בִּלַּע֙ כׇּל־אַרְמְנוֹתֶ֔יהָ שִׁחֵ֖ת מִבְצָרָ֑יו וַיֶּ֙רֶב֙ בְּבַת־יְהוּדָ֔ה תַּאֲנִיָּ֖ה וַאֲנִיָּֽה׃ {ס}        
וַיַּחְמֹ֤ס כַּגַּן֙ שֻׂכּ֔וֹ שִׁחֵ֖ת מֹעֲד֑וֹ שִׁכַּ֨ח יְהֹוָ֤ה ׀ בְּצִיּוֹן֙ מוֹעֵ֣ד וְשַׁבָּ֔ת וַיִּנְאַ֥ץ בְּזַֽעַם־אַפּ֖וֹ מֶ֥לֶךְ וְכֹהֵֽן׃ {ס}        
זָנַ֨ח אֲדֹנָ֤י ׀ מִזְבְּחוֹ֙ נִאֵ֣ר מִקְדָּשׁ֔וֹ הִסְגִּיר֙ בְּיַד־אוֹיֵ֔ב חוֹמֹ֖ת אַרְמְנוֹתֶ֑יהָ ק֛וֹל נָתְנ֥וּ בְּבֵית־יְהֹוָ֖ה כְּי֥וֹם מוֹעֵֽד׃ {ס}        
חָשַׁ֨ב יְהֹוָ֤ה ׀ לְהַשְׁחִית֙ חוֹמַ֣ת בַּת־צִיּ֔וֹן נָ֣טָה קָ֔ו לֹא־הֵשִׁ֥יב יָד֖וֹ מִבַּלֵּ֑עַ וַיַּֽאֲבֶל־חֵ֥ל וְחוֹמָ֖ה יַחְדָּ֥ו אֻמְלָֽלוּ׃ {ס}        
טָבְע֤וּ בָאָ֙רֶץ֙ שְׁעָרֶ֔יהָ אִבַּ֥ד וְשִׁבַּ֖ר בְּרִיחֶ֑יהָ מַלְכָּ֨הּ וְשָׂרֶ֤יהָ בַגּוֹיִם֙ אֵ֣ין תּוֹרָ֔ה גַּם־נְבִיאֶ֕יהָ לֹא־מָצְא֥וּ חָז֖וֹן מֵיְהֹוָֽה׃ {ס}        
יֵשְׁב֨וּ לָאָ֤רֶץ יִדְּמוּ֙ זִקְנֵ֣י בַת־צִיּ֔וֹן הֶֽעֱל֤וּ עָפָר֙ עַל־רֹאשָׁ֔ם חָגְר֖וּ שַׂקִּ֑ים הוֹרִ֤ידוּ לָאָ֙רֶץ֙ רֹאשָׁ֔ן בְּתוּלֹ֖ת יְרוּשָׁלָֽ͏ִם׃ {ס}        
כָּל֨וּ בַדְּמָע֤וֹת עֵינַי֙ חֳמַרְמְר֣וּ מֵעַ֔י נִשְׁפַּ֤ךְ לָאָ֙רֶץ֙ כְּבֵדִ֔י עַל־שֶׁ֖בֶר בַּת־עַמִּ֑י בֵּֽעָטֵ֤ף עוֹלֵל֙ וְיוֹנֵ֔ק בִּרְחֹב֖וֹת קִרְיָֽה׃ {ס}        
לְאִמֹּתָם֙ יֹֽאמְר֔וּ אַיֵּ֖ה דָּגָ֣ן וָיָ֑יִן בְּהִֽתְעַטְּפָ֤ם כֶּֽחָלָל֙ בִּרְחֹב֣וֹת עִ֔יר בְּהִשְׁתַּפֵּ֣ךְ נַפְשָׁ֔ם אֶל־חֵ֖יק אִמֹּתָֽם׃ {ס}        
מָֽה־אֲעִידֵ֞ךְ מָ֣ה אֲדַמֶּה־לָּ֗ךְ הַבַּת֙ יְר֣וּשָׁלַ֔͏ִם מָ֤ה אַשְׁוֶה־לָּךְ֙ וַאֲנַֽחֲמֵ֔ךְ בְּתוּלַ֖ת בַּת־צִיּ֑וֹן כִּֽי־גָד֥וֹל כַּיָּ֛ם שִׁבְרֵ֖ךְ מִ֥י יִרְפָּא־לָֽךְ׃ {ס}        
נְבִיאַ֗יִךְ חָ֤זוּ לָךְ֙ שָׁ֣וְא וְתָפֵ֔ל וְלֹֽא־גִלּ֥וּ עַל־עֲוֺנֵ֖ךְ לְהָשִׁ֣יב (שביתך) [שְׁבוּתֵ֑ךְ] וַיֶּ֣חֱזוּ לָ֔ךְ מַשְׂא֥וֹת שָׁ֖וְא וּמַדּוּחִֽים׃ {ס}        
סָֽפְק֨וּ עָלַ֤יִךְ כַּפַּ֙יִם֙ כׇּל־עֹ֣בְרֵי דֶ֔רֶךְ שָֽׁרְקוּ֙ וַיָּנִ֣עוּ רֹאשָׁ֔ם עַל־בַּ֖ת יְרוּשָׁלָ֑͏ִם הֲזֹ֣את הָעִ֗יר שֶׁיֹּֽאמְרוּ֙ כְּלִ֣ילַת יֹ֔פִי מָשׂ֖וֹשׂ לְכׇל־הָאָֽרֶץ׃ {ס}        
פָּצ֨וּ עָלַ֤יִךְ פִּיהֶם֙ כׇּל־אֹ֣יְבַ֔יִךְ שָֽׁרְקוּ֙ וַיַּֽחַרְקוּ־שֵׁ֔ן אָמְר֖וּ בִּלָּ֑עְנוּ אַ֣ךְ זֶ֥ה הַיּ֛וֹם שֶׁקִּוִּינֻ֖הוּ מָצָ֥אנוּ רָאִֽינוּ׃ {ס}        
עָשָׂ֨ה יְהֹוָ֜ה אֲשֶׁ֣ר זָמָ֗ם בִּצַּ֤ע אֶמְרָתוֹ֙ אֲשֶׁ֣ר צִוָּ֣ה מִֽימֵי־קֶ֔דֶם הָרַ֖ס וְלֹ֣א חָמָ֑ל וַיְשַׂמַּ֤ח עָלַ֙יִךְ֙ אוֹיֵ֔ב הֵרִ֖ים קֶ֥רֶן צָרָֽיִךְ׃ {ס}        
צָעַ֥ק לִבָּ֖ם אֶל־אֲדֹנָ֑י חוֹמַ֣ת בַּת־צִ֠יּ֠וֹן הוֹרִ֨ידִי כַנַּ֤חַל דִּמְעָה֙ יוֹמָ֣ם וָלַ֔יְלָה אַֽל־תִּתְּנִ֤י פוּגַת֙ לָ֔ךְ אַל־תִּדֹּ֖ם בַּת־עֵינֵֽךְ׃ {ס}        
ק֣וּמִי ׀ רֹ֣נִּי (בליל) [בַלַּ֗יְלָה] לְרֹאשׁ֙ אַשְׁמֻר֔וֹת שִׁפְכִ֤י כַמַּ֙יִם֙ לִבֵּ֔ךְ נֹ֖כַח פְּנֵ֣י אֲדֹנָ֑י שְׂאִ֧י אֵלָ֣יו כַּפַּ֗יִךְ עַל־נֶ֙פֶשׁ֙ עֽוֹלָלַ֔יִךְ הָעֲטוּפִ֥ים בְּרָעָ֖ב בְּרֹ֥אשׁ כׇּל־חוּצֽוֹת׃ {ס}        
רְאֵ֤ה יְהֹוָה֙ וְֽהַבִּ֔יטָה לְמִ֖י עוֹלַ֣לְתָּ כֹּ֑ה אִם־תֹּאכַ֨לְנָה נָשִׁ֤ים פִּרְיָם֙ עֹלְלֵ֣י טִפֻּחִ֔ים אִם־יֵהָרֵ֛ג בְּמִקְדַּ֥שׁ אֲדֹנָ֖י כֹּהֵ֥ן וְנָבִֽיא׃ {ס}        
שָׁכְב֨וּ לָאָ֤רֶץ חוּצוֹת֙ נַ֣עַר וְזָקֵ֔ן בְּתוּלֹתַ֥י וּבַחוּרַ֖י נָפְל֣וּ בֶחָ֑רֶב הָרַ֙גְתָּ֙ בְּי֣וֹם אַפֶּ֔ךָ טָבַ֖חְתָּ לֹ֥א חָמָֽלְתָּ׃ {ס}        
תִּקְרָא֩ כְי֨וֹם מוֹעֵ֤ד מְגוּרַי֙ מִסָּבִ֔יב וְלֹ֥א הָיָ֛ה בְּי֥וֹם אַף־יְהֹוָ֖ה פָּלִ֣יט וְשָׂרִ֑יד אֲשֶׁר־טִפַּ֥חְתִּי וְרִבִּ֖יתִי אֹיְבִ֥י כִלָּֽם׃ {פ}
אֲנִ֤י הַגֶּ֙בֶר֙ רָאָ֣ה עֳנִ֔י בְּשֵׁ֖בֶט עֶבְרָתֽוֹ׃ {ס}        
אוֹתִ֥י נָהַ֛ג וַיֹּלַ֖ךְ חֹ֥שֶׁךְ וְלֹא־אֽוֹר׃ {ס}        
אַ֣ךְ בִּ֥י יָשֻׁ֛ב יַהֲפֹ֥ךְ יָד֖וֹ כׇּל־הַיּֽוֹם׃ {ס}        
בִּלָּ֤ה בְשָׂרִי֙ וְעוֹרִ֔י שִׁבַּ֖ר עַצְמוֹתָֽי׃ {ס}        
בָּנָ֥ה עָלַ֛י וַיַּקַּ֖ף רֹ֥אשׁ וּתְלָאָֽה׃ {ס}        
בְּמַחֲשַׁכִּ֥ים הוֹשִׁיבַ֖נִי כְּמֵתֵ֥י עוֹלָֽם׃ {ס}        
גָּדַ֧ר בַּעֲדִ֛י וְלֹ֥א אֵצֵ֖א הִכְבִּ֥יד נְחׇשְׁתִּֽי׃ {ס}        
גַּ֣ם כִּ֤י אֶזְעַק֙ וַאֲשַׁוֵּ֔עַ שָׂתַ֖ם תְּפִלָּתִֽי׃ {ס}        
גָּדַ֤ר דְּרָכַי֙ בְּגָזִ֔ית נְתִיבֹתַ֖י עִוָּֽה׃ {ס}        
דֹּ֣ב אֹרֵ֥ב הוּא֙ לִ֔י (אריה) [אֲרִ֖י] בְּמִסְתָּרִֽים׃ {ס}        
דְּרָכַ֥י סוֹרֵ֛ר וַֽיְפַשְּׁחֵ֖נִי שָׂמַ֥נִי שֹׁמֵֽם׃ {ס}        
דָּרַ֤ךְ קַשְׁתּוֹ֙ וַיַּצִּיבֵ֔נִי כַּמַּטָּרָ֖א לַחֵֽץ׃ {ס}        
הֵבִיא֙ בְּכִלְיֹתָ֔י בְּנֵ֖י אַשְׁפָּתֽוֹ׃ {ס}        
הָיִ֤יתִי שְּׂחֹק֙ לְכׇל־עַמִּ֔י נְגִינָתָ֖ם כׇּל־הַיּֽוֹם׃ {ס}        
הִשְׂבִּיעַ֥נִי בַמְּרוֹרִ֖ים הִרְוַ֥נִי לַעֲנָֽה׃ {ס}        
וַיַּגְרֵ֤ס בֶּֽחָצָץ֙ שִׁנָּ֔י הִכְפִּישַׁ֖נִי בָּאֵֽפֶר׃ {ס}        
וַתִּזְנַ֧ח מִשָּׁל֛וֹם נַפְשִׁ֖י נָשִׁ֥יתִי טוֹבָֽה׃ {ס}        
וָאֹמַר֙ אָבַ֣ד נִצְחִ֔י וְתוֹחַלְתִּ֖י מֵיְהֹוָֽה׃ {ס}        
זְכׇר־עׇנְיִ֥י וּמְרוּדִ֖י לַעֲנָ֥ה וָרֹֽאשׁ׃ {ס}        
זָכ֣וֹר תִּזְכּ֔וֹר (ותשיח) [וְתָשׁ֥וֹחַ] עָלַ֖י נַפְשִֽׁי׃ {ס}        
זֹ֛את אָשִׁ֥יב אֶל־לִבִּ֖י עַל־כֵּ֥ן אוֹחִֽיל׃ {ס}        
חַֽסְדֵ֤י יְהֹוָה֙ כִּ֣י לֹא־תָ֔מְנוּ כִּ֥י לֹא־כָל֖וּ רַחֲמָֽיו׃ {ס}        
חֲדָשִׁים֙ לַבְּקָרִ֔ים רַבָּ֖ה אֱמוּנָתֶֽךָ׃ {ס}        
חֶלְקִ֤י יְהֹוָה֙ אָמְרָ֣ה נַפְשִׁ֔י עַל־כֵּ֖ן אוֹחִ֥יל לֽוֹ׃ {ס}        
ט֤וֹב יְהֹוָה֙ לְקֹוָ֔ו לְנֶ֖פֶשׁ תִּדְרְשֶֽׁנּוּ׃ {ס}        
ט֤וֹב וְיָחִיל֙ וְדוּמָ֔ם לִתְשׁוּעַ֖ת יְהֹוָֽה׃ {ס}        
ט֣וֹב לַגֶּ֔בֶר כִּֽי־יִשָּׂ֥א עֹ֖ל בִּנְעוּרָֽיו׃ {ס}        
יֵשֵׁ֤ב בָּדָד֙ וְיִדֹּ֔ם כִּ֥י נָטַ֖ל עָלָֽיו׃ {ס}        
יִתֵּ֤ן בֶּֽעָפָר֙ פִּ֔יהוּ אוּלַ֖י יֵ֥שׁ תִּקְוָֽה׃ {ס}        
יִתֵּ֧ן לְמַכֵּ֛הוּ לֶ֖חִי יִשְׂבַּ֥ע בְּחֶרְפָּֽה׃ {ס}        
כִּ֣י לֹ֥א יִזְנַ֛ח לְעוֹלָ֖ם אֲדֹנָֽי׃ {ס}        
כִּ֣י אִם־הוֹגָ֔ה וְרִחַ֖ם כְּרֹ֥ב חֲסָדָֽיו׃ {ס}        
כִּ֣י לֹ֤א עִנָּה֙ מִלִּבּ֔וֹ וַיַּגֶּ֖ה בְּנֵי־אִֽישׁ׃ {ס}        
לְדַכֵּא֙ תַּ֣חַת רַגְלָ֔יו כֹּ֖ל אֲסִ֥ירֵי אָֽרֶץ׃ {ס}        
לְהַטּוֹת֙ מִשְׁפַּט־גָּ֔בֶר נֶ֖גֶד פְּנֵ֥י עֶלְיֽוֹן׃ {ס}        
לְעַוֵּ֤ת אָדָם֙ בְּרִיב֔וֹ אֲדֹנָ֖י לֹ֥א רָאָֽה׃ {ס}        
מִ֣י זֶ֤ה אָמַר֙ וַתֶּ֔הִי אֲדֹנָ֖י לֹ֥א צִוָּֽה׃ {ס}        
מִפִּ֤י עֶלְיוֹן֙ לֹ֣א תֵצֵ֔א הָרָע֖וֹת וְהַטּֽוֹב׃ {ס}        
מַה־יִּתְאוֹנֵן֙ אָדָ֣ם חָ֔י גֶּ֖בֶר עַל־חֲטָאָֽו׃ {ס}        
נַחְפְּשָׂ֤ה דְרָכֵ֙ינוּ֙ וְֽנַחְקֹ֔רָה וְנָשׁ֖וּבָה עַד־יְהֹוָֽה׃ {ס}        
נִשָּׂ֤א לְבָבֵ֙נוּ֙ אֶל־כַּפָּ֔יִם אֶל־אֵ֖ל בַּשָּׁמָֽיִם׃ {ס}        
נַ֤חְנוּ פָשַׁ֙עְנוּ֙ וּמָרִ֔ינוּ אַתָּ֖ה לֹ֥א סָלָֽחְתָּ׃ {ס}        
סַכּ֤וֹתָה בָאַף֙ וַֽתִּרְדְּפֵ֔נוּ הָרַ֖גְתָּ לֹ֥א חָמָֽלְתָּ׃ {ס}        
סַכּ֤וֹתָה בֶֽעָנָן֙ לָ֔ךְ מֵעֲב֖וֹר תְּפִלָּֽה׃ {ס}        
סְחִ֧י וּמָא֛וֹס תְּשִׂימֵ֖נוּ בְּקֶ֥רֶב הָעַמִּֽים׃ {ס}        
פָּצ֥וּ עָלֵ֛ינוּ פִּיהֶ֖ם כׇּל־אֹיְבֵֽינוּ׃ {ס}        
פַּ֧חַד וָפַ֛חַת הָ֥יָה לָ֖נוּ הַשֵּׁ֥את וְהַשָּֽׁבֶר׃ {ס}        
פַּלְגֵי־מַ֙יִם֙ תֵּרַ֣ד עֵינִ֔י עַל־שֶׁ֖בֶר בַּת־עַמִּֽי׃ {ס}        
עֵינִ֧י נִגְּרָ֛ה וְלֹ֥א תִדְמֶ֖ה מֵאֵ֥ין הֲפֻגֽוֹת׃ {ס}        
עַד־יַשְׁקִ֣יף וְיֵ֔רֶא יְהֹוָ֖ה מִשָּׁמָֽיִם׃ {ס}        
עֵינִי֙ עֽוֹלְלָ֣ה לְנַפְשִׁ֔י מִכֹּ֖ל בְּנ֥וֹת עִירִֽי׃ {ס}        
צ֥וֹד צָד֛וּנִי כַּצִּפּ֖וֹר אֹיְבַ֥י חִנָּֽם׃ {ס}        
צָֽמְת֤וּ בַבּוֹר֙ חַיָּ֔י וַיַּדּוּ־אֶ֖בֶן בִּֽי׃ {ס}        
צָֽפוּ־מַ֥יִם עַל־רֹאשִׁ֖י אָמַ֥רְתִּי נִגְזָֽרְתִּי׃ {ס}        
קָרָ֤אתִי שִׁמְךָ֙ יְהֹוָ֔ה מִבּ֖וֹר תַּחְתִּיּֽוֹת׃ {ס}        
קוֹלִ֖י שָׁמָ֑עְתָּ אַל־תַּעְלֵ֧ם אׇזְנְךָ֛ לְרַוְחָתִ֖י לְשַׁוְעָתִֽי׃ {ס}        
קָרַ֙בְתָּ֙ בְּי֣וֹם אֶקְרָאֶ֔ךָּ אָמַ֖רְתָּ אַל־תִּירָֽא׃ {ס}        
רַ֧בְתָּ אֲדֹנָ֛י רִיבֵ֥י נַפְשִׁ֖י גָּאַ֥לְתָּ חַיָּֽי׃ {ס}        
רָאִ֤יתָה יְהֹוָה֙ עַוָּ֣תָתִ֔י שׇׁפְטָ֖ה מִשְׁפָּטִֽי׃ {ס}        
רָאִ֙יתָה֙ כׇּל־נִקְמָתָ֔ם כׇּל־מַחְשְׁבֹתָ֖ם לִֽי׃ {ס}        
שָׁמַ֤עְתָּ חֶרְפָּתָם֙ יְהֹוָ֔ה כׇּל־מַחְשְׁבֹתָ֖ם עָלָֽי׃ {ס}        
שִׂפְתֵ֤י קָמַי֙ וְהֶגְיוֹנָ֔ם עָלַ֖י כׇּל־הַיּֽוֹם׃ {ס}        
שִׁבְתָּ֤ם וְקִֽימָתָם֙ הַבִּ֔יטָה אֲנִ֖י מַנְגִּינָתָֽם׃ {ס}        
תָּשִׁ֨יב לָהֶ֥ם גְּמ֛וּל יְהֹוָ֖ה כְּמַעֲשֵׂ֥ה יְדֵיהֶֽם׃ {ס}        
תִּתֵּ֤ן לָהֶם֙ מְגִנַּת־לֵ֔ב תַּאֲלָֽתְךָ֖ לָהֶֽם׃ {ס}        
תִּרְדֹּ֤ף בְּאַף֙ וְתַשְׁמִידֵ֔ם מִתַּ֖חַת שְׁמֵ֥י יְהֹוָֽה׃ {פ}
אֵיכָה֙ יוּעַ֣ם זָהָ֔ב יִשְׁנֶ֖א הַכֶּ֣תֶם הַטּ֑וֹב תִּשְׁתַּפֵּ֙כְנָה֙ אַבְנֵי־קֹ֔דֶשׁ בְּרֹ֖אשׁ כׇּל־חוּצֽוֹת׃ {ס}        
בְּנֵ֤י צִיּוֹן֙ הַיְקָרִ֔ים הַמְסֻלָּאִ֖ים בַּפָּ֑ז אֵיכָ֤ה נֶחְשְׁבוּ֙ לְנִבְלֵי־חֶ֔רֶשׂ מַעֲשֵׂ֖ה יְדֵ֥י יוֹצֵֽר׃ {ס}        
גַּם־[תַּנִּים֙] (תנין) חָ֣לְצוּ שַׁ֔ד הֵינִ֖יקוּ גּוּרֵיהֶ֑ן בַּת־עַמִּ֣י לְאַכְזָ֔ר (כי ענים) [כַּיְעֵינִ֖ים] בַּמִּדְבָּֽר׃ {ס}        
דָּבַ֨ק לְשׁ֥וֹן יוֹנֵ֛ק אֶל־חִכּ֖וֹ בַּצָּמָ֑א עֽוֹלָלִים֙ שָׁ֣אֲלוּ לֶ֔חֶם פֹּרֵ֖שׂ אֵ֥ין לָהֶֽם׃ {ס}        
הָאֹֽכְלִים֙ לְמַ֣עֲדַנִּ֔ים נָשַׁ֖מּוּ בַּחוּצ֑וֹת הָאֱמֻנִים֙ עֲלֵ֣י תוֹלָ֔ע חִבְּק֖וּ אַשְׁפַּתּֽוֹת׃ {ס}        
וַיִּגְדַּל֙ עֲוֺ֣ן בַּת־עַמִּ֔י מֵֽחַטַּ֖את סְדֹ֑ם הַֽהֲפוּכָ֣ה כְמוֹ־רָ֔גַע וְלֹא־חָ֥לוּ בָ֖הּ יָדָֽיִם׃ {ס}        
זַכּ֤וּ נְזִירֶ֙יהָ֙ מִשֶּׁ֔לֶג צַח֖וּ מֵחָלָ֑ב אָ֤דְמוּ עֶ֙צֶם֙ מִפְּנִינִ֔ים סַפִּ֖יר גִּזְרָתָֽם׃ {ס}        
חָשַׁ֤ךְ מִשְּׁחוֹר֙ תׇּֽאֳרָ֔ם לֹ֥א נִכְּר֖וּ בַּחוּצ֑וֹת צָפַ֤ד עוֹרָם֙ עַל־עַצְמָ֔ם יָבֵ֖שׁ הָיָ֥ה כָעֵֽץ׃ {ס}        
טוֹבִ֤ים הָיוּ֙ חַלְלֵי־חֶ֔רֶב מֵֽחַלְלֵ֖י רָעָ֑ב שֶׁ֣הֵ֤ם יָזֻ֙בוּ֙ מְדֻקָּרִ֔ים מִתְּנוּבֹ֖ת שָׂדָֽי׃ {ס}        
יְדֵ֗י נָשִׁים֙ רַחֲמָ֣נִיּ֔וֹת בִּשְּׁל֖וּ יַלְדֵיהֶ֑ן הָי֤וּ לְבָרוֹת֙ לָ֔מוֹ בְּשֶׁ֖בֶר בַּת־עַמִּֽי׃ {ס}        
כִּלָּ֤ה יְהֹוָה֙ אֶת־חֲמָת֔וֹ שָׁפַ֖ךְ חֲר֣וֹן אַפּ֑וֹ וַיַּצֶּת־אֵ֣שׁ בְּצִיּ֔וֹן וַתֹּ֖אכַל יְסֹדֹתֶֽיהָ׃ {ס}        
לֹ֤א הֶאֱמִ֙ינוּ֙ מַלְכֵי־אֶ֔רֶץ (וכל) [כֹּ֖ל] יֹשְׁבֵ֣י תֵבֵ֑ל כִּ֤י יָבֹא֙ צַ֣ר וְאוֹיֵ֔ב בְּשַׁעֲרֵ֖י יְרוּשָׁלָֽ͏ִם׃ {ס}        
מֵֽחַטֹּ֣אות נְבִיאֶ֔יהָ עֲוֺנֹ֖ת כֹּהֲנֶ֑יהָ הַשֹּׁפְכִ֥ים בְּקִרְבָּ֖הּ דַּ֥ם צַדִּיקִֽים׃ {ס}        
נָע֤וּ עִוְרִים֙ בַּֽחוּצ֔וֹת נְגֹֽאֲל֖וּ בַּדָּ֑ם בְּלֹ֣א יֽוּכְל֔וּ יִגְּע֖וּ בִּלְבֻשֵׁיהֶֽם׃ {ס}        
ס֣וּרוּ טָמֵ֞א קָ֣רְאוּ לָ֗מוֹ ס֤וּרוּ ס֙וּרוּ֙ אַל־תִּגָּ֔עוּ כִּ֥י נָצ֖וּ גַּם־נָ֑עוּ אָֽמְרוּ֙ בַּגּוֹיִ֔ם לֹ֥א יוֹסִ֖פוּ לָגֽוּר׃ {ס}        
פְּנֵ֤י יְהֹוָה֙ חִלְּקָ֔ם לֹ֥א יוֹסִ֖יף לְהַבִּיטָ֑ם פְּנֵ֤י כֹהֲנִים֙ לֹ֣א נָשָׂ֔אוּ (זקנים) [וּזְקֵנִ֖ים] לֹ֥א חָנָֽנוּ׃ {ס}        
(עודינה) [עוֹדֵ֙ינוּ֙] תִּכְלֶ֣ינָה עֵינֵ֔ינוּ אֶל־עֶזְרָתֵ֖נוּ הָ֑בֶל בְּצִפִּיָּתֵ֣נוּ צִפִּ֔ינוּ אֶל־גּ֖וֹי לֹ֥א יוֹשִֽׁעַ׃ {ס}        
צָד֣וּ צְעָדֵ֔ינוּ מִלֶּ֖כֶת בִּרְחֹבֹתֵ֑ינוּ קָרַ֥ב קִצֵּ֛נוּ מָלְא֥וּ יָמֵ֖ינוּ כִּי־בָ֥א קִצֵּֽנוּ׃ {ס}        
קַלִּ֤ים הָיוּ֙ רֹדְפֵ֔ינוּ מִנִּשְׁרֵ֖י שָׁמָ֑יִם עַל־הֶהָרִ֣ים דְּלָקֻ֔נוּ בַּמִּדְבָּ֖ר אָ֥רְבוּ לָֽנוּ׃ {ס}        
ר֤וּחַ אַפֵּ֙ינוּ֙ מְשִׁ֣יחַ יְהֹוָ֔ה נִלְכַּ֖ד בִּשְׁחִיתוֹתָ֑ם אֲשֶׁ֣ר אָמַ֔רְנוּ בְּצִלּ֖וֹ נִֽחְיֶ֥ה בַגּוֹיִֽם׃ {ס}        
שִׂ֤ישִׂי וְשִׂמְחִי֙ בַּת־אֱד֔וֹם (יושבתי) [יוֹשֶׁ֖בֶת] בְּאֶ֣רֶץ ע֑וּץ גַּם־עָלַ֙יִךְ֙ תַּעֲבׇר־כּ֔וֹס תִּשְׁכְּרִ֖י וְתִתְעָרִֽי׃ {ס}        
תַּם־עֲוֺנֵךְ֙ בַּת־צִיּ֔וֹן לֹ֥א יוֹסִ֖יף לְהַגְלוֹתֵ֑ךְ פָּקַ֤ד עֲוֺנֵךְ֙ בַּת־אֱד֔וֹם גִּלָּ֖ה עַל־חַטֹּאתָֽיִךְ׃ {פ}
זְכֹ֤ר יְהֹוָה֙ מֶֽה־הָ֣יָה לָ֔נוּ (הביט) [הַבִּ֖יטָה] וּרְאֵ֥ה אֶת־חֶרְפָּתֵֽנוּ׃
נַחֲלָתֵ֙נוּ֙ נֶֽהֶפְכָ֣ה לְזָרִ֔ים בָּתֵּ֖ינוּ לְנׇכְרִֽים׃
יְתוֹמִ֤ים הָיִ֙ינוּ֙ (אין) [וְאֵ֣ין] אָ֔ב אִמֹּתֵ֖ינוּ כְּאַלְמָנֽוֹת׃
מֵימֵ֙ינוּ֙ בְּכֶ֣סֶף שָׁתִ֔ינוּ עֵצֵ֖ינוּ בִּמְחִ֥יר יָבֹֽאוּ׃
עַ֤ל צַוָּארֵ֙נוּ֙ נִרְדָּ֔פְנוּ יָגַ֖עְנוּ (לא) [וְלֹ֥א] הֽוּנַֽח־לָֽנוּ׃
מִצְרַ֙יִם֙ נָתַ֣נּוּ יָ֔ד אַשּׁ֖וּר לִשְׂבֹּ֥עַֽ לָֽחֶם׃
אֲבֹתֵ֤ינוּ חָֽטְאוּ֙ (אינם) [וְאֵינָ֔ם] (אנחנו) [וַאֲנַ֖חְנוּ] עֲוֺנֹתֵיהֶ֥ם סָבָֽלְנוּ׃
עֲבָדִים֙ מָ֣שְׁלוּ בָ֔נוּ פֹּרֵ֖ק אֵ֥ין מִיָּדָֽם׃
בְּנַפְשֵׁ֙נוּ֙ נָבִ֣יא לַחְמֵ֔נוּ מִפְּנֵ֖י חֶ֥רֶב הַמִּדְבָּֽר׃
עוֹרֵ֙נוּ֙ כְּתַנּ֣וּר נִכְמָ֔רוּ מִפְּנֵ֖י זַלְעֲפ֥וֹת רָעָֽב׃
נָשִׁים֙ בְּצִיּ֣וֹן עִנּ֔וּ בְּתֻלֹ֖ת בְּעָרֵ֥י יְהוּדָֽה׃
שָׂרִים֙ בְּיָדָ֣ם נִתְל֔וּ פְּנֵ֥י זְקֵנִ֖ים לֹ֥א נֶהְדָּֽרוּ׃
בַּחוּרִים֙ טְח֣וֹן נָשָׂ֔אוּ וּנְעָרִ֖ים בָּעֵ֥ץ כָּשָֽׁלוּ׃
זְקֵנִים֙ מִשַּׁ֣עַר שָׁבָ֔תוּ בַּחוּרִ֖ים מִנְּגִינָתָֽם׃
שָׁבַת֙ מְשׂ֣וֹשׂ לִבֵּ֔נוּ נֶהְפַּ֥ךְ לְאֵ֖בֶל מְחֹלֵֽנוּ׃
נָֽפְלָה֙ עֲטֶ֣רֶת רֹאשֵׁ֔נוּ אֽוֹי־נָ֥א לָ֖נוּ כִּ֥י חָטָֽאנוּ׃
עַל־זֶ֗ה הָיָ֤ה דָוֶה֙ לִבֵּ֔נוּ עַל־אֵ֖לֶּה חָשְׁכ֥וּ עֵינֵֽינוּ׃
עַ֤ל הַר־צִיּוֹן֙ שֶׁשָּׁמֵ֔ם שׁוּעָלִ֖ים הִלְּכוּ־בֽוֹ׃ {פ}
אַתָּ֤ה יְהֹוָה֙ לְעוֹלָ֣ם תֵּשֵׁ֔ב כִּסְאֲךָ֖ לְד֥וֹר וָדֽוֹר׃
לָ֤מָּה לָנֶ֙צַח֙ תִּשְׁכָּחֵ֔נוּ תַּֽעַזְבֵ֖נוּ לְאֹ֥רֶךְ יָמִֽים׃
הֲשִׁיבֵ֨נוּ יְהֹוָ֤ה ׀ אֵלֶ֙יךָ֙ (ונשוב) [וְֽנָשׁ֔וּבָה] חַדֵּ֥שׁ יָמֵ֖ינוּ כְּקֶֽדֶם׃
כִּ֚י אִם־מָאֹ֣ס מְאַסְתָּ֔נוּ קָצַ֥פְתָּ עָלֵ֖ינוּ עַד־מְאֹֽד׃
Source: Sefaria
Lamentations 1-5
אaChaps. 1–4 are alphabetical acrostics, i.e., the verses begin with the successive letters of the Heb. alphabet. Chap. 3 is a triple acrostic. In chaps. 2–4 the letter pe precedes the ʻayin. Alas!
Lonely sits the city
Once great with people!
She that was great among nations
Is become like a widow;
The princess among states
Is become a thrall.
 
ב Bitterly she weeps in the night,
Her cheek wet with tears.
There is none to comfort her
Of all her friends.bfriends Or “lovers,” i.e., political allies. 
All her allies have betrayed her;
They have become her foes.
 
ג Judah has gone into exile
Because of misery and harsh oppression;
When she settled among the nations,
She found no rest;
All her pursuers overtook her
In the narrow places.cIn the narrow places Meaning of Heb. uncertain. 
 
ד Zion’s roads are in mourning,
Empty of festival pilgrims;
All her gates are deserted.
Her priests sigh,
Her maidens are unhappy—
She is utterly disconsolate!
 
ה Her enemies are now the masters,
Her foes are at ease,
Because GOD has afflicted her
For her many transgressions;
Her infants have gone into captivity
Before the enemy.
 
ו Gone from Fair Zion are all
That were her glory;
Her leaders were like stags
That found no pasture;
They could only walk feebly
Before the pursuer.
 
ז All that she treasured
In the days of old
Jerusalem recalled
In her days of woe and sorrow,
When her people fell by enemy hands
With none to help her;
When enemies looked on and gloated
Over her downfall.
 
ח Jerusalem has greatly sinned,
Therefore she is become a mockery.
All who admired her despise her,
For they have seen her disgraced;ddisgraced Lit. “nakedness,” i.e., her shame. 
And she can only sigh
And shrink back.
 
ט Her impurityeimpurity I.e., her moral guilt or the impurity of sexual immorality; cf. Jer. 2.22. clings to her skirts.
She gave no thought to her future;
She has sunk appallingly,
With none to comfort her.—
“See, O ETERNAL One, my misery;
How the enemy jeers!”
 
י The foe has laid hands
On everything dear to her.
She has seen her Sanctuary
Invaded by nations
That You have denied admission
Into Your community.
 
כ All her inhabitants sigh
As they search for bread;
They have bartered their treasuresftreasures i.e., jewels or children; cf. Hos. 9.16. for food,
To keep themselves alive.—
“See, O ETERNAL One, and behold,
How abjectgHow abject Or (ironically) “What a glutton”; cf. Prov. 23.20–21. I have become!”
 
ל hA lament by Zion personified. “May it never befall you,iMay it never befall you Meaning of Heb. uncertain. 
All who pass along the road—
Look about and see:
Is there any agony like mine,
Which was dealt out to me
When GOD afflicted me
On this day of wrath?
 
מ From above [God] sent a fire
Down into my bones,
Then spread a net for my feet
And hurled me backward—
Leaving me forlorn,
In constant misery.
 
נ jMeaning of parts of vv. 14 and 15 uncertain. The yoke of my offenses is bound fast,
Lashed tight by God’s hand;
Imposed upon my neck,
It saps my strength;
The Sovereign has delivered me into the hands
Of those I cannot withstand.
 
ס The Sovereign in my midst has rejected
All my heroes,
And proclaimed a set time against me
To crush my young men.
As in a press the Sovereign has trodden
Fair Maiden Judah.
 
ע For these things do I weep,
My eyes flow with tears:
Far from me is any comforter
Who might revive my spirit;
My children are forlorn,
For the foe has prevailed.”
 
פ Zion spreads out her hands,
She has no one to comfort her;
 
GOD
 has summoned against Jacob
His enemies all about him;
Jerusalem has become an outcastkan outcast Or “a menstruous woman”; cf. Ezek. 36.17. among them.
 
צ lAnother lament by Zion personified. “GOD is in the right,
For I have been disobedient.
Hear, all you peoples,
And behold my agony:
My maidens and my youths
Have gone into captivity!
 
ק I cried out to my friends,mfriends See note at v. 2. 
But they played me false.
My priests and my elders
Have perished in the city
As they searched for food
To keep themselves alive.
 
ר See, O ETERNAL One, the distress I am in!
My heart is in anguish,
I know how wrong I wasnI know how wrong I was Lit. “My heart has turned over within me”; cf. Exod. 14.5; Hos. 11.8. 
To disobey.
Outside the sword deals death;
Indoors, the plague.
 
ש When they heard how I was sighing,
There was none to comfort me;
All my foes heard of my plight and exulted.
For it is Your doing:
You have brought on the day that You threatened.
Oh, let them become like me!oYou have brought on the day that You threatened. / Oh, let them become like me! Emendation yields “Oh, bring on them what befell me, / And let them become like me!” 
 
ת Let all their wrongdoing come before You,
And deal with them
As You have dealt with me
For all my transgressions.
For my sighs are many,
And my heart is sick.”
א Alas!
The Sovereign out of wrath
Has shamedashamed Meaning of Heb. uncertain. Fair Zion,
Has cast down from heaven to earth
The majesty of Israel.
God’s FootstoolbGod’s Footstool I.e., the temple. was not remembered
On this day of wrath.
 
ב The Sovereign has laid waste without pity
All the habitations of Jacob—
Has razed in anger
Fair Judah’s strongholds,
Bringing low in dishonor
The kingdom and its leaders.
 
ג In blazing anger [God] has cut down
All the might of Israel—
Withdrawing vital supportcvital support Lit. “His right hand.” 
In the presence of the foe,
And ravaging Jacob like flaming fire,
Consuming on all sides.
 
ד [God] bent the bow like an enemy,
Poised the right hand like a foe,
And slew all who delighted the eye.
God’s wrath was poured out like fire
In the Tent of Fair Zion.
 
ה The Sovereign has acted like a foe—
Laying waste Israel,
Laying waste all her citadels,
Destroying her strongholds,
Increasing within Fair Judah
Mourning and moaning.
 
ו God’s BoothdGod’s Booth I.e., the temple. has been stripped like a garden,
And the Tabernacle, destroyed;eTabernacle Lit. “(Tent of) Meeting.” 

GOD
 has ended in Zion
Festival and sabbath;
And in raging anger has spurned
King and priest.
 
ז The Sovereign has rejected the altar,
Disdained the Sanctuary,
Handing over to the foe
The walls of its citadels;
They raised a shout in the House of GOD 
As on a festival day.
 
ח GOD resolved to destroy
The wall of Fair Zion—
Measuring it with a line,fMeasuring it with a line I.e., making plans. refraining not
From bringing destruction.
Wall and rampart have been made to mourn,
Together they languish.
 
ט Her gates have sunk into the ground,
Her bars have been smashed to bits;
Her king and her leaders are in exile,gin exile Lit. “among the nations.” 
InstructionhInstruction Heb. torah, here priestly instruction; cf. Jer. 18.18; Hag. 2.11; Mal. 2.6. is no more;
Her prophets, too, receive
No vision from GOD.
 
י Silent sit on the ground
The elders of Fair Zion;
They have strewn dust on their heads
And girded themselves with sackcloth;
The maidens of Jerusalem have bowed
Their heads to the ground.
 
כ My eyes are spent with tears,
My heart is in tumult,
My being melts awayiMy being melts away Lit. “My liver spills on the ground.” 
Over the ruin of my poor people,jmy poor people Lit. “the daughter of my people”; so elsewhere in poetry. 
As babes and sucklings languish
In the squares of the city.
 
ל They keep asking their mothers,
“Where is bread and wine?”
As they languish like battle-wounded
In the squares of the town,
As their life runs out
In their mothers’ bosoms.
 
מ What can I take as witnessktake as witness Emendation yields “compare.” or liken
To you, O Fair Jerusalem?
What can I match with you to console you,
O Fair Maiden Zion?
For your ruin is vast as the sea:
Who can heal you?
 
נ Your seers prophesied to you
Delusion and folly.
They did not expose your iniquity
So as to restore your fortunes,
But prophesied to you oracles
Of delusion and deception.
 
ס All who pass your way
Clap their hands at you;
They hiss and wag their headlhiss and wag their head Gestures intended to ward off the calamity from the viewer; cf., e.g., Jer. 18.16 and note; Job 27.23. 
At Fair Jerusalem:
“Is this the city that was called
Perfect in Beauty,
Joy of All the Earth?”
 
פ All your enemies
Jeer at you;
They hiss and gnash their teeth,
And cry: “We’ve ruined her!
Ah, this is the day we hoped for;
We have lived to see it!”mWe have lived to see it Lit. “We have attained, we have seen.” 
 
ע GOD has done what was purposed,
Carrying out the decree
That had been ordained long ago,
And tearing down without pity.
[God] has let the foe rejoice over you,
Has exalted the might of your enemies.
 
צ Their heart cried outnTheir heart cried out Emendation yields “Cry aloud.” to the Sovereign.
O wall of Fair Zion,
Shed tears like a torrent
Day and night!
Give yourself no respite,
Your eyes no rest.
 
ק Arise, cry out in the night
At the beginning of the watches,
Pour out your heart like water
In the presence of the Sovereign!
Lift up your hands to [God]
For the life of your infants,
Who faint for hunger
At every street corner.
 
ר oA plea by Zion personified. “See, O ETERNAL One, and behold,
To whom You have done this!
Alas, women eat their own fruit,
Their newbornpnewborn The root has this meaning in Arabic; in contrast to others “dandled.” babes!
Alas, priest and prophet are slain
In the Sanctuary of the Sovereign!
 
ש Prostrate in the streets lie
Both young and old.
My maidens and youths
Are fallen by the sword;
You slew them on Your day of wrath,
You slaughtered without pity.
 
ת You summoned, as on a festival,
My neighbors from round about.
On the day of GOD’s wrath,
None survived or escaped;
Those whom I boreqbore See note at 2.20. and reared
My foe has consumed.”
א I am the manathe man A Job-like figure, a counterpart to the female city who was given voice in 1.12–16, 18–22; 2.20–22. who has known affliction
Underbwho has known affliction / Under Emendation yields “whom the Sovereign has shepherded with.” the rod of God’s wrath;
It is I who was driven on and on
In unrelieved darkness;
On none but me God’s hand descends
Again and again, without cease.
 
ב My flesh and skin has been worn away;
My bones have been shattered.
All around me have been built
MiserycMisery Taking roʼsh as equivalent to resh. and hardship;
I am made to dwell in darkness,
Like those long dead.
 
ג I have been walled in and I cannot break out;
And am weighed down with chains.
And when I cry and plead,
[God] shuts out my prayer—
Walling in my ways with hewn blocks,
And making my paths a maze.
 
ד A lurking bear [God] is to me,
A lion in hiding—
Forcing me off my waydForcing me off my way Meaning of Heb. uncertain. and mangling me,
Leaving me numb.
[God] has bent the bow and made me
The target of divine arrows—
 
ה Shooting into my vitals
A quiver’s shafts.
I have become a laughingstock to all people,
The butt of their gibes all day long.
I have been filled with bitterness,
And sated with wormwood.
 
ו [God] has broken my teeth on gravel,
Has ground me into the dust.
My life was bereft of peace,
I forgot what happiness was.
I thought my strength and hope
Had perished before GOD.
 
ז To recall my distress and my misery
Was wormwood and poison;
Whenever I thought of them,
I was bowed low.
But this do I call to mind,
Therefore I have hope:
 
ח The kindness of GOD has not ended,
And God’s mercies are not spent.
They are renewed every morning—
Ample is Your grace!
“GOD is my portion,” I say with full heart;
This is the One in whom I have hope.
 
ט Good comes to those who trust in GOD,
To the one who seeks God’s presence;
It is good to wait patiently
Till rescue comes from GOD.
It is good for a man, when young,
To bear a yoke;
 
י Let him sit alone and be patient,
When it is laid upon him.
Let him put his mouth to the dust—
There may yet be hope.
Let him offer his cheek to the aggressor;
Let him be surfeited with mockery.
 
כ For the Sovereign does not
Reject forever,
But first afflicts, then pardons
In abundant kindness.
For [God] does not willfully bring grief
Or affliction to those involved,ethose involved In misdeeds—and who thus deserve punishment. 
 
ל Crushing underfoot
All the prisoners of the earth.
To deny a man his rights
In the presence of the Most High,
To wrong a man in his cause—
This the Sovereign does not choose.
 
מ Whose decree was ever fulfilled,
Unless the Sovereign willed it?
Is it not at the word of the Most High,
That weal and woe befall?
Of what shall a living man complain?
Each one of his own sins!
 
נ Let us search and examine our ways,
And turn back to GOD;
Let us lift up our hearts withfwith Lit. “to”; emendation yields “rather than”; cf. Joel 2.13. our hands
To God in heaven:
We have transgressed and rebelled,
And You have not forgiven.
 
ס You have clothed Yourself in anger and pursued us,
You have slain without pity.
You have screened Yourself off with a cloud,
That no prayer may pass through.
You have made us filth and refuse
In the midst of the peoples.
 
פ All our enemies loudly
Rail against us.
Panic and pitfall are our lot,
Death and destruction.
My eyes shed streams of water
Over the ruin of my poorgmy poor Lit. “the daughter of my”; so frequently in poetry. people.
 
ע My eyes shall flow without cease,
Without respite,
Until GOD looks down
And beholds from heaven.
My eyes have brought me griefhUntil … grief Emendation yields: 50“Until GOD looks down from heaven / And beholds 51my affliction. / GOD has brought me grief.” 
Over all the maidens of my city.
 
צ My foes have snared me like a bird,
Without any cause.
They have ended my life in a pit
And cast stones at me.
Waters flowed over my head;
I said: I am lost!
 
ק I have called on Your name, O ETERNAL One,
From the depths of the Pit.
Hear my plea;
Do not shut Your ear
To my groan, to my cry!
You have ever drawn nigh when I called You;
You have said, “Do not fear!”
 
ר You championed my cause, O my Sovereign,
You have redeemed my life.
You have seen, O ETERNAL One, the wrong done me;
Oh, vindicate my right!
You have seen all their malice,
All their designs against me;
 
ש You have heard, O ETERNAL One, their taunts,
All their designs against me,
The mouthings and chattering of my adversaries
Against me all day long.
See how, at their ease or at work,
I am the butt of their gibes.
 
ת Give them, O ETERNAL One, their deserts
According to their deeds.
Give them anguishianguish Meaning of Heb. uncertain. of heart;
Your curse be upon them!
Oh, pursue them in wrath and destroy them
From under GOD’s heavens!
א Alas!
The gold is dulled,adulled Meaning of Heb. uncertain. 
Debased the finest gold!
The sacredbsacred Emendation yields “precious.” gems are spilled
At every street corner.
 
ב The precious children of Zion;
Once valued as gold—
Alas, they are accounted as earthen pots,
Work of a potter’s hands!
 
ג Even jackals offer the breast
And suckle their young;
But my poor people has turned cruel,
Like ostriches of the desert.
 
ד The tongue of the suckling cleaves
To its palate for thirst.
Little children beg for bread;
None gives them a morsel.
 
ה Those who feasted on dainties
Lie famished in the streets;
Those who were reared in purple
Have embraced refuse heaps.
 
ו The guiltcguilt I.e., punishment. of my poordmy poor See note at 3.48. people
Exceeded the iniquityeiniquity I.e., punishment. of Sodom,
Which was overthrown in a moment,
Without a hand striking it.
 
ז Her elect were purer than snow,
Whiter than milk;
Their limbs were ruddier than coral,
Their bodiesfbodies Meaning of Heb. uncertain. were like sapphire.
 
ח Now their faces are blacker than soot,
They are not recognized in the streets;
Their skin has shriveled on their bones,
It has become dry as wood.
 
ט Better off were the slain of the sword
Than those slain by famine,
Who pined away, [as though] wounded,
For lack ofgWho pined away, [as though] wounded, / For lack of Meaning of Heb. uncertain. the fruits of the field.
 
י With their own hands, tenderhearted women
Have cooked their children;
Such became their fare,
In the disaster of my poorhmy poor See note at 3.48. people.
 
כ GOD gave full vent to fury,
And poured out blazing wrath—
Kindling a fire in Zion
That consumed its foundations.
 
ל The kings of the earth did not believe,
Nor any of the inhabitants of the world,
That foe or adversary could enter
The gates of Jerusalem.
 
מ It was for the sins of her prophets,
The iniquities of her priests,
Who had shed in her midst
The blood of the just.
 
נ They wandered blindly through the streets,
Defiled with blood,
So that no one was able
To touch their garments.
 
ס “Away! Unclean!” people shouted at them,
“Away! Away! Touch not!”
So they wandered and wandered again;
For the nations had resolved:
“They shall stay here no longer.”
 
פ GOD’s countenance has turned away from them,iGOD’s countenance has turned away from them Meaning of Heb. uncertain. 
And will look on them no more.
They showed no regard for priests,
No favor to elders.
 
ע Even now our eyes pine away
In vain for deliverance.
As we waited, still we wait
For a nation that cannot help.
 
צ Our steps were checked,
We could not walk in our squares.jin our squares Or “With long strides.” 
Our doom is near, our days are done—
Alas, our doom has come!
 
ק Our pursuers were swifter
Than the eagles in the sky;
They chased us in the mountains,
Lay in wait for us in the wilderness.
 
ר The breath of our life, GOD’s anointed,kGOD’s anointed I.e., the last Davidic king on the throne of Judah; cf. 2 Kings 25.4–7. 
Was captured in their traps—
He in whose shade we had thought
To live among the nations.
 
ש Rejoice and exult, Fair Edom,
Who dwell in the land of Uz!
To you, too, the cup shall pass,
You shall get drunk and expose your nakedness.
 
ת Your iniquity, Fair Zion, is expiated;
You will be exiled no longer.
Your iniquity, Fair Edom, [God] will note,
And uncover your sins.
Remember, O ETERNAL One, what has befallen us;
Behold, and see our disgrace!
Our heritage has passed to aliens,
Our homes to strangers.
We have become orphans, fatherless;
Our mothers are like widows.
We must pay to drink our own water,
Obtain our own kindling at a price.
We are hotlyahotly Lit. “on our neck”; meaning of Heb. uncertain. pursued;
Exhausted, we are given no rest.
We hold out a hand to Egypt;
To Assyria, for our fill of bread.
Our ancestors sinned and are no more;
And we must bear their guilt.
Slaves are ruling over us,
With none to rescue us from them.
We get our bread at the peril of our lives,
Because of the sword of the wilderness.bsword of the wilderness Or “heat (cf. Deut. 28.22) of the wilderness”; meaning of Heb. uncertain. 
Our skin glows like an oven,
With the fever of famine.
Those slavescThose slaves Heb. “They.” have abused women in Zion,
Maidens in the towns of Judah.
Princes have been hanged by them;
No respect has been shown to elders.
Young men must carry millstones,
And youths stagger under loads of wood.
The elders are gone from the gate,
The youngsters from their music.
Gone is the joy of our hearts;
Our dancing is turned into mourning.
The crown has fallen from our head;
Woe to us that we have sinned!
Because of this our hearts are sick,
Because of these our eyes are dimmed:
Because of Mount Zion, which lies desolate;
Jackals prowl over it.
But You, O ETERNAL One, are enthroned forever,
Your throne endures through the ages.
Why have You forgotten us utterly,
Forsaken us for all time?
Take us back, O ETERNAL One, to Yourself,
And let us come back;
Renew our days as of old!
For truly, You have rejected us,
Bitterly raged against us.

Take us back, O ETERNAL One, to Yourself,
And let us come back;
Renew our days as of old!
Source: Sefaria