The Spirituality of Song

An online encounter with Ishay Ribo, moderated by Sivan Rahav Meir

On Sunday 12th April, Chol Hamoed Pesach, at the height of the pandemic, Rabbi Sacks invited Ishay Ribo and Sivan Rahav Meir to lift people’s spirits with an online encounter of words and music, entitled “The Spirituality of Song.” You can watch the full conversation here, and below you'll find the words and translations to the songs included in the performances by Ishay Ribo.


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A Royal Crown

בֵּין תְּרוּמָה לְתְּצַוֶּהBetween Terumah and Tetzaveh
יוֹם הֻלֶּדֶת קְצָת מְשֻׁנֶּהA somewhat strange birthday
הַכֹּל רָגִיל כָּאן לִכְאוֹרָהEverything seems normal here
בָּמָה קָהָל וְאַהֲבָהStage, crowd, and love
  
בֵּין תְּצַוֶּה לְכִּי תִשָּׂאBetween Tetzaveh and Ki Tissa
אֶסְתֵּר פּוּרִים מִשְׁתֶּה שִׂמְחָהEsther, Purim, feasting, joy
מִי יַחֲנֶה וּמִי יִסַּעWho shall stay home, and who shall travel
וּמִי יִשָּׂא בַּתּוֹצָאָהAnd who will bear the consequence
  
בֵּין כִּי תִשָּׂא לְוַיַּקְהֵלBetween Ki Tissa and Vayakhel
עוֹלָם מַפְסִיק לְהִתְקַהֵלThe world stops congregating
לְהִשְׁתַּתֵּק לְהִסְתַּגֵּרGoes quiet, locks itself in
יִשְׁמָעֵאל אֱדוֹם וְיִשְׂרָאֵלIshmael, Edom and Israel
  
בֵּין וַיַּקְהֵל לִפְּקוּדֵיBetween Vayakhel and Pekudei
אֵין אִישׁ בָּעִיר וּבַשָּׂדֶהNot a person in the city or the country
כְּבָר אֵין מוּל מִי לְהִתְנַהֵלNot a soul left to talk to
מִגְדַּל בָּבֶל שׁוּב מִתְבַּלְבֵּלThe Tower of Babel is confused again
  
וּמָה אַתָּה רוֹצֶה שֶׁנָּבִין מִזֶּהAnd what do You want us to understand from this?
אֵיךְ מִתְרַחֲקִים וּמִתְקָרְבִים בִּכְאֵב הַזֶּהHow do we distance and yet come close during this pain?
רוֹצֶה לִחְיוֹת אוֹתְךָ וְלֹא לִהְיוֹת לְבַדI want to live with You, and not be alone
  
וּמָה אַתָּה רוֹצֶה שֶׁנִּלְמַד מִזֶּהAnd what do You want us to learn from this?
וְאֵיךְ נֵדַע לְהִתְאַחֵד בַּפֵּרוּד הַזֶּהAnd can we unite from this separation?
עַד שֶׁנִּתֵּן לְךָ כֶּתֶר מְלוּכָהUntil we give You a crown of sovereignty
  
בֵּין פְּקוּדֵי לְוַיִּקְרָאBetween Pekudei and Vayikra
כֻּלָּנוּ בְּאוֹתָהּ סִירָהWe all are in the same boat
אָבִיב הִגִּיעַ פֶּסַח בָּא“Spring has arrived, Pesach is coming,”
וְאִתּוֹ תִּקְוָה רַבָּהAnd with it, much hope
  
שֶׁתִּקְרַע אֶת רֹעַ הַגְּזֵרָהThat You will tear up the evil decree
לְכָה דּוֹדִי לִקְרַאת כַּלָּהCome, my beloved, to greet the bride
כְּבָר אֵין לָנוּ כּוֹחוֹת יוֹתֵר לְהִתְמוֹדֵד לְהִלָּחֵםWe have no more strength to cope, to fight
  
שְׁמַע יִשְׂרָאֵל ה' אֶחָד וּשְׁמוֹ אֶחָדListen Israel, God is One and God’s name is One

Rabbi Sacks’ Commentary

This beautiful, powerful song, written and released at the height of the coronavirus pandemic, is framed by two questions of faith: “Umah Ata rotzeh shenavin mizeh?”, What do You want us to understand from this? And “Umah Ata rotzeh shenilmad mizeh?” What do You want us to learn from what is happening to humanity?

Early on, an answer came from Pesach and the story of the Exodus. What begins in suffering can end in liberation and joy. That is how Judaism tells the human story. Out of the bad, comes good. Out of the curse comes blessing. Out of the coronavirus pandemic can come a new sense of collective responsibility, and we will all eventually feel renewed.

The Voice of My Beloved

קוֹל דּוֹדִי הִנֵּה זֶה בָּא כָּכָה מְסַפְּרִיםThe voice of my beloved, behold it is coming, that's what they say
לְהָסִיר אֶת כָּל הָרַע וְאֶת קַרְנֵנוּ לְהָרִיםTo remove all evil, and to lift up our horn,
מִתּוֹךְ תְּהוֹמוֹת עָפָרFrom the depths of the dust.
וּלְהָקִיץ נִרְדָּמִים עִם תְּרוּעַת שׁוֹפָרAnd to awaken those who sleep, at the sound of the shofar.
  
קוֹל דּוֹדִי הִנֵּה זֶה בָּאThe voice of my beloved, behold it is coming
כָּךְ פָּשְׁטָה לָהּ הַשְּׁמוּעָהThat's the rumour that is spreading
וְכָל תִּינוֹק שֶׁנִּשְׁבָּה קִבֵּל אֶת הַנְּבוּאָהAnd every captive baby received the prophecy
אָז בּוֹא נֵצֵא לִקְרָאתוֹ בְּתֻפִּים וְעוּגָבSo come and let's go out to meet Him, with drums and flute
שִׁירוּ לוֹ זַמְּרוּ לוֹSing to Him, Sing praises.
אַשְׁרֵי הָעָם שֶׁה' אֱלֹקָיוHow blessed is the people whose God is the Lord.
  
וְאָז יָפוּחַ הַיּוֹם וְהַשֶּׁקֶר יִתְאַדֶּהAnd then the day will break and the lie will evaporate
אָז יָצְאוּ בְּמָחוֹל כָּל אַיָּלוֹת הַשָּׂדֶהThen all the does of the field will go forth in dance
וִידַלְּגוּ עַל הֶהָרִים וְלֹא מֵחֲמַת אֵימַת הַשּׁוּעָלִיםAnd skip upon the mountains and not from the fear of foxes
וּמֵחַגְוֵי הַסֶּלַע יִזְרְמוּ מַיִם חַיִּיםAnd out of the clefts of the rock, fresh water shall flow forth
בֵּין סִתְרֵי הַמַּדְרֵגָה לְהַשְׁקוֹת שׁוֹשַׁנַּת הָעֲמָקִיםFrom the hidden places of the terrace, to irrigate the lily of the valley
וּלְהָקִים מִשְׁכָּן שֶׁיָּסִיר אֶת סִבְלוּתֵנוּ מִכָּאןAnd to establish the tabernacle, that will remove our suffering here
  
קוֹל דּוֹדִי דּוֹפֵק פִּתְחוּ לִי בָּנַיThe voice of my beloved is knocking, open to me my son
הִגִּיעַ זְמַן גְּאֻלַּתְכֶםThe time of your redemption has arrived
וּלְצָרוּתְכֶם אָמַרְתִּי דַּיAnd I have said ‘enough’ to your troubles
וּבָאתִי לְבַשֵּׂרAnd I have come to bring good tidings
שֶׁלֹּא תִּבְכִּי יוֹתֵר רָחֵלThat you will no longer weep Rachel
מְרִיחִים אֶת הַמָּשִׁיחַ יוֹתֵר מִכָּל אַבְקַת רוֹכֵלWe sense the Messiah more than fragrant powder
שָׁלוֹם לְךָ דּוֹדִי הַצַּח וְהָאַדְמוֹןShalom to you my beloved, pure and ruddy
שְׁפֹךְ חֲמָתְךָ עַל אֲבָנִים וְהָשֵׁב לְבִצָּרוֹןPour out your wrath on rocks, and return to the fortress
בְּרַחֲמִים כִּי לְרַחֲמֶיךָIn mercy, for in mercy
אֵין זִכָּרוֹן שֶׁיָּכִיל אֶת כָּל הַנְּתוּנִיםThere is no memory that can contain all the data

Rabbi Sacks’ Commentary

Judaism is the only civilisation whose golden age is in the future. When Moses asked at the Burning Bush how to describe God, God replied: Ehyeh asher ehyeh (Ex. 3:14): “I will be what I will be”. God was saying: “You must trust Me. The destination to which I am calling you is just beyond the visible horizon.” So it was. So it is. We are the people who honour the past but keep walking to the future, to meet God who, we know, is coming to meet us. The Jewish vision of the future – of peace, love, respect for humanity and nature – has never been surpassed.

Judaism is a sacred journey to the future God asks us to build.

He is Filled with Love

חוֹשֵׂךְ שִׁבְטוֹHe withholds His staff
מִבְּלִי לַחֲשֹׂךְ אֶת אַהֲבָתוֹWithout withholding His love
מוֹשִׁיט אֶת שַׁרְבִיטוֹHe holds out His sceptre
לְכָל הַפּוֹשֵׁט יָדוֹTo whoever reaches out their hand
עַיִן לֹא מַעְלִים מֵעַל צֹאן מַרְעִיתוֹHe never looks away from His flock
גַּם כְּשֶׁאָנוּ שִׁבְרֵי כֵלִיםEven when we’re a wreck
עוֹדֵנוּ כְּלִי חֶמְדָּתוֹWe’re still His most precious commodity
  
תּוֹכוֹ רָצוּף אַהֲבָה רָצוּף אַהֲבָהFor He is filled with love, filled with love
בֵּיתוֹ צָפוּף לִרְוָחָהHis Home is spaciously crowded,
צָפוּף לִרְוָחָהSpaciously crowded
מַמְצִיא לָנוּ מְחִילָהGranting us pardon
לֹא רַק בִּשְׁעַת הַנְּעִילָהNot just at Ne’ilah time
לְךָ דוּמִיָּה תְהִלָּהPraise befits You
  
יָדָיו רָב לוֹHis hands contain power
וְאֵין רֵאשִׁית לְרֵאשִׁיתוֹAnd there was no beginning to His beginning
גַּם הַשִּיׁרָה כְּחוֹל הַיָּםEven a song as vast as the sand
הִיא רַק מִקְצָת שִׁבְחוֹIs only a fraction of His praise
לִפְנִים מִשּׁוּרַת הַדִּיןBeyond the letter of the law
מַנְהִיג אֶת עוֹלָמוֹHe leads His world
וּמִלִּפְנֵי הַמַּלְאָכִיםAnd before the angels
דּוֹרֵשׁ בִּשְׁלוֹם עַמּוֹHe provides for the safety of His people
  
עָתִיד הוּא לָתֵת פְּאֵר תַּחַת אֵפֶרHe shall “Give them glory instead of ashes
שֶׁמֶן שָׂשׂוֹן תַּחַת אֵבֶלThe festive ointment instead of mourning,
מַעֲטֵה תְהִלָּה תַּחַת רוּחַ כֵּהָהA garment of splendour instead of a drooping spirit."

Rabbi Sacks’ Commentary

Judaism took love and made it the centre of the universe. Three loves. “You shall love the Lord your God with all your heart, with all your soul and with all your might” (Deut. 6:5). “You shall love your neighbour as yourself” (Lev. 19:18). And “You shall love the stranger, for you were once strangers in a strange land” (Lev. 19:33–34). And these loves are a reflex of God’s love for us. We exist because God loves. And when we love, God’s light enters our soul. Loving others, we learn to love God and feel the fullness of His love for us. Opening ourselves to something other than ourselves, we become more than we currently are.

Come Home

הִגִּיעַ הַזְּמַן לְהִתְעוֹרֵרThe time has come to wake up
לַעֲזֹב הַכֹּל לְהִתְגַּבֵּרTo leave everything and to overcome
לָשׁוּב הַבַּיְתָה לֹא לְחַפֵּשׂ מָקוֹם אַחֵרTo come home, not to look for anywhere else
  
הִגִּיעַ הַזְּמַן לְהִשְׁתַּנּוֹתThe time has come to change
גַּם אִם פִסְפַסְנוּ תַּחֲנוֹתEven if we missed a few stops
אֶפְשָׁר לָרֶדֶת יֵשׁ רַכֶּבֶת חֲזָרָה לַשְּׁכוּנוֹתWe can get off, there is a train back to the neighborhood
  
הַכֹּל אֶפְשָׁר רַק אִם נִרְצֶהEverything is possible if we wish for it
הַמְּחַפֵּשׂ תָּמִיד מוֹצֵאThe seeker will always find
גַּם אִם הוּא נִמְצָא אֵי שָׁם הַרְחֵק בַּקָּצֶהEven if he is somewhere out there on the edge
דַּלְתוֹת שָׁמַיִם לֹא נִנְעֲלוּThe doors of heaven are never locked
כְּשֶׁהַבֵּן קוֹרֵא הַצִּילוּWhen the child cries for help
אַבָּא שֶׁבַּשָּׁמַיִם מַגִּיעַ אֲפִלּוּFather in Heaven even comes
  
אֲפִלּוּ שֶׁעָשִׂינוּ מַשֶּׁהוּ רַעEven when we’ve done something bad
הוּא מוֹחֵל וְסוֹלֵחַ מוֹחֵל וְסוֹלֵחַHe pardons and forgives, pardons and forgives
מוֹשִׁיט יָדוֹ לְעֶזְרָהHolds out his hand in help
וְנוֹתֵן בְּרַחֲמָיו אֶת הַכֹּחַ לְתַקֵּןAnd in his compassion gives the strength to repair
וְלָשׁוּב אֵלָיוAnd to return to him
הִגִּיעַ הַזְּמַן לְהִתְחָרֵטThe time has come to regret
אִם כְּבָר לִבְרֹחַ אָז מֵהַחֵטְאIf you’re fleeing, then from sin
אִם כְּבָר לָקַחַת אָז לָקַחַת בִּשְׁבִיל לָתֵתIf you’re taking, then take in order to give
  
זֶה הַזְּמַן לְהִתְקָרֵבAnd this is the time to come closer
לֹא לְפַחֵד מֵהַכְּאֵבNot to fear the pain
וְאִם לָתֵת אָז כְּבָר לָתֵת מִכָּל הַלֵּבAnd if you’re giving, then with all your heart

Rabbi Sacks’ Commentary

Teshuvah, which has a physical and spiritual dimension, means “returning, coming home.” To come home we have to ask who we are and where we truly belong. There has been a physical homecoming to the land of Israel, but not yet a complete spiritual homecoming to the faith. That challenge rests with us, our contemporaries and our children. How it will happen, we do not know, but that it will happen, we do know, for we have God’s promise: that the faith of Israel will be reborn just as its land and state have been. May we live to see it, and work to be part of it.

My Heart

הַלֵּב שֶׁלִּי נִקְרַע לִשְׁנַיִםMy heart was torn into two
מָה שֶׁלֹּא רָאֲתָה שִׁפְחָה עַל הַמַּיִםWhat the maid did not see on the sea
כְּמוֹ סוּפָה מִן הַיָּם הוֹלֵםLike a pounding storm in the ocean
כְּמוֹ תֻּפָּהּ שֶׁל מִרְיָם פּוֹעֵםLike the beating of Miriam’s drum
וְאֵין תְּרוּפָה בָּעוֹלָםAnd there is no cure in the world
  
הַלֵּב שֶׁלִּי מֵרִים יָדַיִםMy heart raises its hands
כְּבָר מוֹעֵד לֹא עוֹמֵד עַל הָרַגְלַיִםFor some time it’s not standing on its feet
שֶׁבֶר כְּלִי שֶׁאֵין בּוֹ כְּבָר מָהAn empty broken vessel
וְהַשָּׁמַיִם הֵם לִי חוֹמָהThe Heavens are a barrier for me
אֵיךְ אֶעֱבֹר בְּתוֹךְ הַיָּם בְּיַבָּשָׁהHow can I cross the sea on dry land?
  
וְרַק אַתָּה יָכוֹלAnd only You
לַהֲפֹךְ מִסְפֶּדִי לְמָחוֹלCould convert my mourning to dancing
לְזַכֵּךְ אֶת הַחוֹלTo purify the mundane
לְרַכֵּךְ בִּי הַכָּלTo soften everything in me
וְרַק אַתָּה מֵבִין אֵיךְ לָגֶשֶׁת לַלֵּב שֶׁלִּיAnd only You understand how to approach my heart
מֵּשַׁכֵּךְ כָּל כְּאֵב שֶׁבִּיRelieve all the pain in me
מְרַפֵּא אֶת הַלֵּבHeal the heart
  
הַלֵּב שֶׁלִּי נִקְרַע לִשְׁנַיִםMy heart was torn into two
חֶצְיוֹ אָשֵׁם וְחֶצְיוֹ לְשֵׁם שָׁמַיִםHalf guilty, half for the sake of Heaven
כְּמוֹ סוּפָה מִן הַיָּם הוֹלֵםLike a pounding storm in the ocean
כְּמוֹ תֻּפָּהּ שֶׁל מִרְיָם פּוֹעֵםLike the beating of Miriam’s drums
וְאֵין תְּרוּפָה בָּעוֹלָם לַלֵּבAnd there is no cure in the world for the heart
  
וְיֵשׁ עוֹד צַר שֶׁמֵּצִיק לְצֹאןAnd there is another trouble that distresses the flock
וְאֵין צִיר שֶׁיִּצְעַק לְצוּרAnd there is no envoy to call out to the Rock
רַק אֲנִי מוּל יָם שָׁלֵם וְלֵב שָׁבוּרOnly me in front of the entire ocean and a broken heart

Rabbi Sacks’ Commentary

One of the most important distinctions I have learned from Jewish history is the difference between optimism and hope. Optimism is the belief that things will get better. Hope is the belief that, together, we can make things better. Optimism is a passive virtue, hope an active one. It takes no courage to be an optimist, but a great deal to have hope. Knowing what we do of our past, no Jew can be an optimist. But Jews have never given up hope. God’s ultimate word – the Torah – is an extended message of hope in the future. Without this, Jews and Judaism would not have survived. Jews kept hope alive, and hope kept the Jewish people alive.