Kaddish by the Ruins: A Liturgy
A 20-minute all-Yiddish song cycle based on the poems of Aaron Zeitlin, spanning liturgy, theology, music, song, spoken word and commemoration.
Recorded by much loved Yiddish folk trio, the Bashevis Singers, with artwork by Anita Lester, Kaddish spans diverse theological and emotional notes: anger, accusation, lament, loss, despair, doubt, and belief.
** We gratefully acknowledge the support of the Australian Centre for Jewish Civilisation, Monash University, and the Sunraysia Foundation for enabling this project to be fully realised.
Any information on how to support us can be found on the contact or donate page- so we can continue creating.
Kaddish by the Ruins: A Liturgy
From the Poems of Aaron Zeitlin (1898-1973)
ืงืืืฉ ืืืืฃ ืื ืืืจืืืช: ืึท ืืืืืจืืืข
Israelโs Ashes (1:59)
Were Jeremiah to sit now on Israelโs ashes,
he would not have wailed out any Lamentations
and would not have washed the ruins with any tears.
God Himself could not open
the well of his tears. Together with the millions
of the burned nation, he would have kept silentโ
the most mysterious silence.
Now even screaming is a lie,
even tears are only literature,
even prayers lie.
1945
ืืฉืจืื'ืก ืึทืฉื
,ืืืขื ืืจืืืืื ืืึธื ืืืฆื ืืืฆื ืืืืฃ ืืฉืจืื'ืก ืึทืฉื
ืืืึธืื ืขืจ ื ืืฉื ืืืืกืืขืงืืึธืื ืงืืื ืืืื
.ืืื ืืืึธืื ืื ืืืจืืืช ืืื ืงืืื ืืจืขืจื ื ืืฉื ืืขืืืึทืฉื
ืขืคืขื ืขื ืืขื ืงืืืึทื ืคืื ืืฒึทื ืข ืืจืขืจื ืืืึธืื ื ืืฉื ืงืึธื ืขื
ืืึธื ืึทืืืื. ืฆืืืืฒึทื ืืื ืื ืืืืืึธื ืขื
โืคืื ืคืึทืจืืจืขื ืื ืคืึธืืง ืืืึธืื ืขืจ ืืขืฉืืืืื
.ืืึธืก ืืขืืืืืกืืข ืฉืืืฒึทืื
,ืืืฆื ืืื ืืึธื ืืขืฉืจืฒึท ืืคืืื ืืืื
,ืืคืืื ืืจืขืจื ืืฒึทื ืขื ื ืึธืจ ืืืืขืจืึทืืืจ
.ืืคืืื ืชืคืืืช ืืฒึทืื
There are No Laments to Mourn (1:38)
There are no laments to mourn
the greatest destruction of Jerusalem.
The whole nation is Jerusalem,
Impurity has burned this Jerusalemโ
and where are the tears for a new Tisha BโAv?
I only have a Kaddish for you, o worlds, a new one
for the greatest destruction of Jerusalem.
A Kaddish for holiness, a Kaddish for Israel:
Glorified and sanctified be the great name of Israel!
ื ืืฉืืึธ ืงืืื ืืจืืืขืจื ืืืืฃ ืฆื ืืึทืืจืืืขืจื
ื ืืฉืืึธ ืงืืื ืืจืืืขืจื ืืืืฃ ืฆื ืืึทืืจืืืขืจื
.ืืขื ืืจืขืกืื ืืืจืื ืคืื ืืจืืฉืืื
,ืื ืืึทื ืฆืข ืืืื ืืื ืืจืืฉืืื
โืคืึทืจืืจืขื ื ืืึธื ืื ืืืืื ืึธื ืืขื ืืจืืฉืืื
?ืืื ืืืื ืืฒึทื ืขื ืืจืขืจื ืคืึทืจ ืึท ืชืฉืขื-ืืื ืึท ื ืฒึทืขื
ืึท ืงืืืฉ ื ืึธืจ ืืึธื ืืื ืคืึทืจ ืืฒึทื, ืืืขืืื, ืึท ื ืฒึทืขื
.ื ืึธื ืืขื ืืจืขืกืื ืืืจืื ืคืื ืืจืืฉืืื
:ืึท ืงืืืฉ ื ืึธื ืืขืจ ืงืืืฉื, ืึท ืงืืืฉ ื ืึธื ืืฉืจืื
!ืืชืืื ืืืชืงืืฉ ืฉืืื ืจืื ืืืฉืจืื
Where Were You? (2:19)
Where were you when I laid the earthโs foundations? (Job 38:4)
From the storm He asked Job: Where were you
when I created the Leviathan,
commanded young star-choirs to sing,
opened worlds, closed abysses?
You know nothing. You canโt argue against Me!
And Job lowered his head and was silent.
But now God is silent. A Jew argues against Him:
โWhere were You? Where were You when
the German threw me into the gas chambers,
burned me in his ovens,
transformed me into soap
to wash his Cain-like hands,
contaminated the human species for eternity,
made Your whole creation stink like a toilet?โ
God is silent. A Jew argues against Him:
Where were You?...
?ืืืคื ืืืืช
(ืืืคื ืืืืช ืืืกืื ืืจืฅ (ืืืื
ืคืื ืฉืืืจืขื ืืึธื ืขืจ ืืืื'ื ืืขืคืจืขืื: ืืืื ืืืกืื
,ืืขืืืขื ืืฉืขืช ืืื ืืึธื ืืขืฉืึทืคื ืืขื ืืืืชื
,ืืขืืืืกื ืืื ืืข ืฉืืขืจื-ืืึธืจื ืืื ืืขื
?ืืขืขืคื ื ืืืขืืื, ืึธืคืืจืื ืื ืคืึทืจืฉืืึธืกื
!ืืึธืจื ืืฉื ืืืืืกืื. ืงืึธื ืกื ืืืืฃ ืืืจ ื ืืฉื ืงืจืืื
.ืืื ืืืื ืืึธื ืืขื ืงืึธืคึผ ืึทืจืึธืคึผืืขืืึธืื ืืื ืืึธื ืืขืฉืืืืื
:ื ืึธืจ ืืืฆื ืฉืืืฒึทืื ืืึธื. ืขืก ืงืจืืื ืืืืฃ ืืื ืึท ืืื
ืืืคื ืืืืช? ืืืื ืืืืื ืืขืืืขื ืืฉืขืชโ
,ืืขืจ ืืฒึทืืฉ ืืึธื ืืื ืืขืืืึธืจืคื ืืื ืื ืงืึทืืขืจื ืคืื ืืึทื
,ืืื ืืฒึทื ืข ืืืืืื ืก ืืื ืืขืืจืขื ื
ืคืืจืืืึทื ืืื ืืื ืืื ืืืืฃ
,ืฆื ืืืึทืฉื ืืฒึทื ืข ืงืื 'ืืืงืข ืืขื ื
ืืึธืก ืืขื ืืฉ-ืืื ืืขืืึทืื ืืืืฃ ืืืืืืง ืืจืืืฃ
โ?ืืฒึทื ืืึทื ืฅ ืืึทืฉืึทืฃ ืคืึทืจ'ืขืืคึผืืฉ'ื ืืื ืึท ืืืช-ืืืกื
:ืืึธื ืฉืืืฒึทืื. ืขืก ืงืจืืื ืืืืฃ ืืื ืึท ืืื
โฆ?ืืืคื ืืืืช
On the Ruins (1:33-35)
Mother Rachel, is that you, mother without children?
On black stones you sit, extinguished.
Frozen, locked together
lie the hands on your cold knees.
You no longer lift them in prayerโ
everything is dead anyway.
Do you see this nocturnal, forlorn one?
It is the soul of Aaron ben Hillel.
Shot down
she lies on a mountain of Jew-ash.
Stretch out your cold fingers,
embrace her on your cold knees,
and let her spend the night with you, after everything,
not thinking of any morningโ
embrace her on your cold knees.
She once stood at Sinaiโ
How can she not believe? She believes!
But will she still praise Him again,
the way she praised Him?
Had she not have believed in Him,
it would have been easier for her.
However, she knows: He is here.
And she knows, that He has seen.
He saw everything,
and was in Majdanek Himself,
and accompanied them to the ovensโ
where is He not found?
Heard their last scream
when Amalekโs fire consumed them,
andโnothing, only nothing.
The ghost of any of them,
did not appear to me
to tell me: Do this, in order to be able to live!
No, fearfully they are silent,
and only preachers ring bells,
loudly they tell liesโ
the last falsehood,
and the poets write poems.
Esauโs voice carries itself arrogantly, the voice is the voice of Esau,
and hands, the hands of Jacob, write.
The last hands write and describe
how a people was burned,
writing, describing, recording.
For whom? For the future Mr. historian,
who cold as a reptile
will probe the ashes and find
a learned justificationโ
A bespectacled and bearded professor.
And He is hereโI know, that He is here!
And I know: He is victorious, in all eternity He is victorious!
In His duel with Satan
I stand at His right hand,
and because Satan can do nothing to Himโ
Satan shoots me, His second.
I fallโ
and triumphally
there rises a halleluyah.
And children still laugh. He still needs children
also at present, also now!
He needs Magogs and Gogsโ
and misfortunes wait, women give birth,
murderers murder and demagogues
swindleโ
His world doesnโt change by a hair.
Nothing,
six million times nothing.
ืืืืฃ ืื ืืืจืืืช
?ืืืกื ืื ืืึธืก, ืืืืขืจ ืจืื, ืืืืขืจ ืึธื ืงืื ืืขืจ
.ืืืืฃ ืฉืืืึทืจืฆืข ืฉืืืื ืขืจ ืืืฆืกืื ืึท ืคืึทืจืืึธืฉืขื ืข
ืคืึทืจืฉืืึทืจืืข, ืฆืืืึทืืขื ืืขืฉืืึธืกืขื ืข
.ืืืื ืื ืืขื ื ืืืืฃ ืืฒึทื ืข ืงืึทืืืข ืงื ื
โืืืืืกื ืืื ืฆืื ืืขืืขื ื ืืฉื ืืขืจ
.ืืืื ืืื ืึทืืฅ ืกืฒึท ืืื
?ืืขืกืื ืื ื ืึทืืืืงืข, ืื ืขืื ืืข ืึธื-ืื
.ืก'ืืื ืื ื ืฉืื ืคืื ืืืจื ืื-ืืื
ืึทื ืึทืจืื ืืขืจืืขืฉืึธืกืขื ืข
.ืืืื ืื ืืืืฃ ืึท ืืึทืจื ืืื ืืืื-ืืฉ
,ืฆื ืืืืก ืื ืงืึทืืืข ืคืื ืืขืจ
,ื ืขื ืื ืฆื ืืื ืืืืฃ ืืฒึทื ืข ืงืึทืืืข ืงื ื
,ืืื ืืึธื ืื ืืื ืืืจ ื ืึธื-ืึทืืขืืืืง ื ืึทืืื
ื ืืฉื ืืจืึทืืื ืคืื ืงืืื ืืื ืืขืจืคืจื
.ื ืขื ืื ืฆื ืืื ืืืืฃ ืืฒึทื ืข ืงืึทืืืข ืงื ื
โืืฒึทื ืกืื ื ืืื ืื ืืขืฉืืึทื ืขื ืืืึธื-
!ืืื ืงืึธื ืื ื ืืฉื ืืืืืื? ืื ืืืืืื
,ื ืึธืจ ืืืขื ืื ืืื ืืืืื ื ืึธื ืืืขื
?ืืื ืื ืืึธื ืืื ืืขืืืืื
,ืืืึธืื ืื ืืื ืืื ื ืืฉื ืืขืืืืืื
.ืืืึธืื ืืืจ ืืฒึทืืืขืจ ืืขืืืขื
.ืื ืึธืืขืจ ืืืืืก: ืขืจ ืืื ืืึธ
.ืืื ืื ืืืืืก, ืึทื ืขืจ ืืึธื ืืขืืขื
,ืึทืืฅ ืืึธื ืขืจ ืืขืืขื
,ืืื ืึทืืืื ืืื ืืึทืืืึทื ืขืง ืืขืืืขื
โืืึธื ืืื ืฆื ืื ืืืืืื ืก ืืึทืืืืื
?ืืืื ืืื ืขืจ ื ืืฉืืึธ
ืืืืขืจ ืืขืฆื ืืขืฉืจืฒึท ืืขืืขืจื
,ืืืขื ืขืืืง'ืก ืคืฒึทืขืจ ืืึธื ืืื ืคืึทืจืฆืขืจื
.ืืืโ ืืึธืจื ืืฉื, ืืืืื ืืึธืจื ืืฉื
,ืืื ื ืืฉื ืืขืืืืื ืืึธื ืืื ืืืจ ืืขืจ ืืฒึทืกื
ืคืื ืงืืื ืขื ืคืื ืืื
!ืฆื ืืึธืื ืืืจ: ืืึธืก ืื, ืืื ืฆื ืงืึธื ืขื ืืขืื
,ื ืืื, ืคืึธืจืืืืง ืฉืืืฒึทืื ืืื
,ืืื ืืืืื ืืจืฉื ืื ืฆืืขื ืืืขืงืขืจ
โืืืึธืงืืง ืืฒึทืื ืืื
,ืืขื ืืขืฆืื ืฉืงืจ
.ืืื ืื ืืืืืึทืจืขืก ืืืืื
,ืคืจืขื ืืจืึธืื ืืื ืขืฉื'ืก ืงืื, ืืงืื ืงืื ืขืฉื
.ืืื ืืขื ื, ืืืื ืืื ืืขืงื, ืฉืจืฒึทืื
ืขืก ืฉืจืฒึทืื ืืื ืืึทืฉืจืฒึทืื ืืขืฆืืข ืืขื ื
,ืืื ืึท ืคืึธืืง ืืื ืืขืืืึธืจื ืคืืจืืจืขื ื
.ืฉืจืฒึทืื, ืืึทืฉืจืฒึทืื, ืคืึทืจืฉืจืฒึทืื
,ืคืึทืจ ืืืขืืขื? ืคืึทืจ ืืขื ืฆืืงืื ืคืืืงื ืืขืจ ืืืกืืึธืจืืงืขืจ
ืืืึธืก ืืืขื ืงืึทืื ืืื ืึท ืฉืจืฅ
ืืื ืืจืืืืขื ืืื ืึทืฉ ืืื ืืขืคืื ืขื
โืึท ืืขืืขืจื ืื ืชืืจืืฅ
.ืึท ืคึผืจืึธืคืขืกืืจ ื ืืึทืืจืืืืขืจ ืืื ื ืืึธืจืืงืขืจ
!ืืื ืขืจ ืืื ืืึธ โ ืืื ืืืืืก, ืึทื ืขืจ ืืื ืืึธ
!ืืื ื'ืืืืืก: ืขืจ ืืืื, ืืื ืึทืืข ืืืืืืงืฒึทืื ืืืื ืขืจ
ืืื ืืฒึทื ืืืขื ืืืื ืฉืื
,ืฉืืื ืืื ืฆื ืืฒึทื ืจืขืืืขืจ ืืึทื ื
โืืื ืืืฒึทื ืืขืจ ืฉืื ืงืขื ืืื ืืึธืจื ืืฉื ืืึธื
.ืฉืืกื ืืขืจ ืฉืื ืืื, ืืฒึทื ืกืขืงืื ืืึทื
โืืื ืคืึทื
ืืื ืืจืืืืืคืึทื
.ืืืื ืืืืฃ ืึท ืืืืืื
ืืื ืงืื ืืขืจ ืืึทืื ื ืึธื. ืขืจ ืืึทืจืฃ ื ืึธื ืงืื ืืขืจ
!ืืืื ืืืฆืืขืจ, ืืืื ืึทืฆืื ืืขืจ
โืขืจ ืืึทืจืฃ ืืืืืก ืืื ืืื'ื
,ืืื ืก'ืืืึทืจืื ืืจืึธืื, ืืืฒึทืืขืจ ืงืื ืืืขื
ืืขืจืืขืจ ืืึธืจืื ืืื ืขืก ืฉืืืื ืืืขื
โืืขืืึทืืึธืื
.ืก'ืขื ืืขืจื ืืื ืื ืืืขืื ืืฒึทื ืข ืึท ืืึธืจ ื ืืฉื
,ืืึธืจื ืืฉื
.ืืขืงืก ืืืืืึธื ืืึธื ืืึธืจื ืืฉื
We Jews are Not of this World (1:55)
We Jews are not of this world,โ
said Rabbi Nakhman, may his merit protect us,โ
Contained in this is the secret, why the world
continually torments and afflicts us.
In Rabbi Nakhmanโs times they still used to beat usโ
Today they have annihilated us. Today they have burned.
With his murderous alchemy Amalek has
returned my people to the elements.
There are still Jews belowโIsrael is no longer here.
He is no longer here. He will
create new worlds somewhere,โbut will
this planet ever see Him again?
On this planet let Esau sing,
O God, his song to You, his devilish song.
Let him praise You with murder and with bomb,
machine gun and tank.
And should You long for the earth-praise of a Jew,
from us, the last ones, do not expect any praises.
Bear your punishment, God. This is what You wanted.
There is nothing in us but hard pain.
Hard is this poem like the assertion of a fact.
The fire of Treblinka has burned the prayers.
You can keep Your doors slammed shutโ
Anyway, itโs after all the neโilahs.
1944
ืืืจ ืืืื ืืฒึทื ืขื ื ืืฉื ืคืื ืึธื ืืขืจ ืืืขืื
โ,ืืืจ ืืืื ืืฒึทื ืขื ื ืืฉื ืคืื ืึธื ืืขืจ ืืืขืื
โ,ืืึธื ืืขืืึธืื ืจื ื ืืื, ืืืืชื ืืื
ืฉืืขืงื ืืื ืืขื ืืขืจ ืกืื, ืคืึทืจืืืึธืก ืื ืืืขืื
.ืืึทืื ืืื ืื ืืื ืืืื ืคึผืฒึทื ืืงื ืืื ืคึผืืึธืื
โืืื ืจื ื ืืื 'ืก ืฆืฒึทืื ืืึธื ืืขื ื ืึธื ืืขืฉืืึธืื
.ืืฒึทื ื ืืึธื ืืขื ืืขืจืฉืืึธืื. ืืฒึทื ื ืืึธื ืืขื ืคืึทืจืืจืขื ื
ืืื ืืฒึทื ืืึธืจื-ืึทืืืขืืืข ืืึธื ืขืืืง
.ืฆืืจืืงืืขืงืขืจื ืืฒึทื ืคืึธืืง ืฆืื ืขืืขืืขื ื
.ืคืึทืจืึทื ื ืึธื ืืื ืื ืืืืโ ืืฉืจืื ืืื ื ืืฉืืึธ ืฉืืื
ืืึธ ืืื ืขืจ ื ืืฉืืึธ ืฉืืื ืืขืจ. ืขืจ ืืืขื
ืฉืึทืคื ืขืจืืขืฅ ื ืฒึทืข ืืืขืืื,โ ื ืึธืจ ืฆื ืืืขื-ืืื
?ืืขื ืฆืืจืืง ืืขืจ ืืึธืืืงืขืจ ืคึผืืึทื ืขื
,ืืืืฃ ืืขื ืืึธืืืงื ืคึผืืึทื ืขื ืืึธื ืขืฉื ืืื ืืขื
.ืึธ ืืึธื, ืืฒึทื ืืขืืึทื ื ืืืจ, ืืฒึทื ืืืืืืืืฉ ืืขืืึทื ื
,ืืึธื ืขืจ ืืื ืืืืื ืืื ืืึธืจื ืืื ืืื ืืึธืืืข,
.ืืึทืฉืื-ืืืงืก ืืื ืืึทื ืง
,ืืื ืืืขืกืื ืืื ืคืึทืจืืขื ืงืขื ื ืึธื ืืขื ืขืจื-ืืืื ืคืื ืึท ืืื
.ืคืื ืืื ืื, ืื ืืขืฆืืข, ืื ืงืืื ืฉืืืื ื ืืฉื ืืขืจืืืึทืจืื
.ืืจืึธื ืืฒึทื ืขืื ืฉ, ืืึธื. ืื ืืึธืกื ืึทืืื ืืขืืืึธืื
.ื ืืฉืืึธ ืืื ืืื ืื ืงืืื ืืึทื ืืืฅ ืืืืืืืง ืืึทืจืื
.ืืึทืจื ืืื ืึธื ืืึธืก ืืื ืืื ืงืึธื ืกืืึทืืืจืื ื ืคืื ืึท ืคืึทืงื
.ืืึธืก ืคืฒึทืขืจ ืคืื ืืจืขืืืื ืงืข ืืึธื ืคืึทืจืืจืขื ื ืื ืชืคืืืืช
โืืขืืกื ืืึทืืื ืืื, ืื ืืืืขืจื ืืฒึทื ืข, ืคืึทืจืืึทืงื
.ืก'ืืื ืกืฒึท-ืืื ื ืึธื ืึทืืข ื ืขืืืืช
Kaddish in a Cattle-Car of Death (1:36)
In a sealed boxcar of death,
wrapped with barbed wire,
a Jew stands up and talks to God:
Iโm carrying candles. You see? I am lighting them.
All of us in this car
will recite Kaddish
for ourselves. Glorified and sanctified
be His great Name.---
Without tears
everyone recited the Kaddish for themselvesโ
and God rose
to recite Kaddish for the world.
ืงืืืฉ ืืื ืืืื-ืืืึทืืึธื
,ืืื ืึท ืืืื-ืืืึทืืึธื ืึท ืคืึทืจืคึผืืึธืืืืจืื
,ืึท ืคืึทืจืืจืึธืืืงืื ืืื ืฉืืขืืืง ืืจืึธื
:ืฉืืขืื ืืื ืืืืฃ ืึท ืืื ืืื ืจืขืื ืฆื ืืึธื
.ื'ืคืืจ ืืืื ืืื ืืื. ืื ืืขืกื? ืืื ืฆืื ื ืืื ืึธื
ืืืจ ืึทืืข ืืื ืืืึทืืึธื
ืืืขืื ืืึธืื ืงืืืฉ
ื ืึธื ืืื ืืืืื. ืืชืืื ืืืชืงืืฉ
โ.ืฉืืื ืจืื
ืึธื ืืขืืืืื
โืืึธืื ืึทืืข ืงืืืฉ ืึธืคึผืืขืืึธืื ื ืึธื ืืื ืึทืืืื
ืืื ืืึธื ืืึธื ืืื ืืขืฉืืขืื
.ืืึธืื ืงืืืฉ ื ืึธื ืืขืจ ืืืขืื
Kaddish (1:328)
Glorified and sanctified be His Name
in the world, that He created according to His will,
and may He establish His kingship here below
in your lives, in your days.
In next to no time
may He send forth His redemption, bestowing
a healing to life here on earth,
and may His Name and throne become whole.
Say Amen.
Blessed and praised and beautified,
exalted, extolled and honoured,
adored and lauded shall be the Name
of the blessed Holy One here in the world:
Extolled beyond any blessing,
extolled beyond any song
and every praise and every consolation,
that we bless and sing and praise and console
in the lower world.
What is the consolation one comforts here a mourner?
Singular is only the consolation of His Name.
Say Amen.
May abundant peace descend from heaven,
peace and life for all Israel,
and may there be a continuation here on earth
for the lives of those, who are not here,
who are away to the light of His Name.
Say Amen.
May He who fashions peace in His heights,
bring peace here, in the lows,
and may the letters of His Name
hold us, those below, in connection
with that Israel which lives on the other side,
and sprouts like a tree over eternal streams.
And answer: Amen.
ืงืืืฉ
ืืขืืจืืืกื ืืื ืืขืืืืืืงื ืืึธื ืืืขืจื ืืฒึทื ื ืึธืืขื
,ืืืืฃ ืืขืจ ืืืขืื, ืืืึธืก ืขืจ ืืึธื ืืืื ืืฒึทื ืจืฆืื ืืขืฉืึทืคื
ืืื ืืฒึทื ืคืืจื ืืึธื ืขืจ ืืฒึทื ืืืืืช ืืึธ ืืื ืื
.ืืฒึท ืืฒึทืขืจ ืืขืื, ืืื ืืฒึทืขืจืข ืืขื
ืืื ืึท ื ืึธืขื ืืขืจ ืฆืฒึทื
ืืึธื ืขืจ ืืฒึทื ืืืืกืืืืืื ื ืฉืืงื, ื ืชืืงืื
,ืฆื ืืขืื ืืขื ืืขืื ืืึธ ืืืืฃ ืืขืจ ืขืจื
.ืืื ืืึทื ืฅ ืืึธืื ืืืขืจื ืืฒึทื ืืจืึธื ืืื ืืฒึทื ื ืึธืืขื
.ืืึธืื ืืื
,ืืขืืขื ืขืืืื ืืื ืืขืืืืื ืืื ืืขืคึผืจืึทืืืืงื
,ืืขืืืืื, ืืขืจืืืืื ืืื ืืืืขืจ-ืคืึทืจืืขืจืืขืื
ืืขืืืืื ืืื ืืขืึทืืคึผืขืจื ืืึธื ืืืขืจื ืืขืจ ื ืึธืืขื
:ืคืื ืงืืืฉื-ืืจืื-ืืื ืืึธ ืืืืฃ ืืขืจ ืืืขืื
,ืืขืจืืืืื ืึทืจืืืขืจ ืืืืืขืืขืจ ืืขื ืืฉืื ื
ืืขืจืืืืื ืึทืจืืืขืจ ืืขืื ืืขืืึทื ื
,ืืื ืืขืืืืขืืขืจ ืืืืืื ื ืืื ืืขืืขืจ ื ืืื
ืืืึธืก ืืืจ ืืขื ืืฉื ืืื ืืื ืืขื ืืื ืืืืื ืืื ืืจืืืกืื
.ืืืืฃ ืืขืจ ืืื ืืขืจืฉืืขืจ ืืืขืื
?ืืืึธืก ืืื ืื ืืจืืืกื ืืืึธืก ืืข ืืจืืืกื ืืึธ ืึทื ืืื
.,ืืืื ืฆืืง ืืื ื ืึธืจ ืื ืืจืืืกื ืคืื ืืฒึทื ื ืึธืืขื
.ืืึธืื ืืื
,ืืจืืืก ืคืจืืื ืืึธื ืงืืืขื ืคืื ืืืื ืึทืจืึธืคึผ
,ืคืจืืื ืืื ืืขืื ืืืืฃ ืืึทื ืฅ ืืฉืจืื
ืืื ืืฒึทื ืืึธื ืึท ืืืฒึทืืขืจ-ืืึทื ื ืืึธ ืืืืฃ ืืขืจ ืขืจื
,ืฆืื ืืขืื ืคืื ืื, ืืืึธืก ืืฒึทื ืขื ื ืืฉื-ืื
.ืืืึธืก ืืฒึทื ืขื ืึทืืืขืง ืฆื ืืขื ืืืื ืคืื ืืฒึทื ื ืึธืืขื
.ืืึธืื ืืื
,ืืขืจ, ืืืึธืก ืฉืึทืคื ืคืจืืื ืืื ืืฒึทื ืข ืืืืื
,ืืืขื ืืจืขื ืืขื ืฉืืื ืืึธ, ืืื ืืขืจ ืืื ืื ืงืฒึทื
ืืื ืืึธืื ืื ืืืชืืืช ืคืื ืืฒึทื ื ืึธืืขื
ืืึทืืื ืืื ืื, ืืื ืืขืจืฉืืข, ืืื ืคืึทืจืืื ืื ืงืฒึทื
,ืืื ืืขื ืืฉืจืื, ืืืึธืก ืืขืื ืืืืฃ ืืขื ืขืจ-ืืฒึทื
.ืฉืคึผืจืึธืฆื ืืื ืึท ืืืื ืืืืขืจ ืืืืืืงืข ืฉืืจืึธืืขื
.ืืื ืขื ืคืขืจื: ืืื
NB. Aside from the last poem, the translations are from Morris M. Faiersteinโs selection of Zeitlinโs poems, Poems of the Holocaust and Poems of Faith, iUniverse, 2007, though I have modified them slightly. The original Yiddish is from Zeitlinโs two volume collection, Lider fun khurbn un lider fun gloybn, Bergen Belsen Memorial Press, 1967-1970.
Annotations for Kaddish by the Ruins
Israelโs Ashes
Jeremiah was a prophet who was active in the 7th and 6th centuries BCE, and hence the prophet who witnessed the destruction of the First Temple in Jerusalem in 586 BCE. In addition to the book that bears his name, according to tradition, he was also the author of the Scroll of Lamentations (Megillat Eikhah), the dirge that commemorates the destruction. According to Lamentations 1:2 and 1:16, both Jerusalem and the author of the lament weep.
There are No Laments to Mourn
Tisha BโAv, the ninth day of the month of Av, is a solemn fast day commemorating the destruction of the first and second temples in Jerusalem, as well as later tragedies that befell the Jewish people. It is marked by reading the Scroll of Lamentations and reciting qinnot, dirges.
Kaddishโa hymn of praise and part of the mournerโs prayer.
Where were You?
โWhere were youโ is the beginning of Godโs reply to Job from the storm (see Job 38-41). Having questioned Godโs justice, God replies to Job by pointing to the grandeur and mysteries of creation, and to the ignorance of the human being. Following Godโs reply, Job is silent (see Job 40:3-5).
Leviathan (Job 40:25ff.) is a mythical beast associated with chaos, destruction and evil (see also Isaiah 27:1).
See BT Bava Batra 74b: โGod created the great sea serpents (Genesis 1:21).... Rabbi Yoแธฅanan said, โThis is Leviathan the elusive serpent and Leviathan the twisting serpent [see Isaiah 27:1]....โ Rav Yehudah said in the name of Rav, โEverything that the blessed Holy One created in His world, He created male and female. Even Leviathan the elusive serpent and Leviathan the twisting serpent He created male and female, and if they mated with another, they would destroy the entire world. What did the blessed Holy One do? He castrated the male and killed the female, salting her for the righteous in the world to come, as is written: He will slay the dragon of the sea (ibid.).โโ
On the Ruins
โMother Rachelโ refers to the matriarch Rachel, the wife of Jacob, though the image of a mother without children points specifically to another biblical motif found in Jeremiah 31:15: A voice is heard on a heightโwailing, bitter weepingโRachel weeping for her children, refusing to be comforted for her children, because they are no more.
Rachel weeps for her children who have been sent into exile. See Bereshit Rabbah 82:10; Eikhah Rabbah, Petiแธฅta 24.
In kabbalistic literature, Mother Rachel symbolizes the Divine Mother, Shekhinah/Malkhut the last of the sefirot or divine emanations. Shekhinah (also referred to as the Assembly of Israel) is the female aspect of divinity, immanent and fragile.
See for example, Zohar 1:203a: โFor when Jerusalem was destroyed, Shekhinah ascended and visited all those places where She had previously dwelled, and She wept for Her dwelling and for Israel who were going into exile and for all the righteous and pious who had been there and perished. How do we know? As is written: A voice is heard on a heightโwailing, bitter weepingโRachel weeping for her children (Jeremiah 31:15), as has been said.โ
See Zohar 3:20b: โThus says YHVH: A voice is heard on a heightโwailing, bitter weepingโฆ (Jeremiah 31:15)โฆ We have learned as follows: On the night when the Temple was destroyed below and Israel was exiled, with millstones round their necks and their hands bound tightly behind them, and Assembly of Israel was banished from the house of the King to follow themโwhen She descended, She said, โI will first go and cry over My dwelling and over My children and over My Husband.โ When She descended and saw Her place destroyedโblood of the pious streaming in it and the house burningโShe raised Her voice, and those above and those below trembled, and the voice reached up to the place where the King dwells, and the King wanted to turn the world back into chaos. Then numerous camps and legions descended towards Her, but She would not receive them, as is written: refusing to be comforted for her children (Jeremiah 31:15), for She would not receive them. Because ืืื ื ื (einennu), He is no more (ibid.)โbecause the Holy King had ascended far above and was absent, as is written: because einennu, He is no more; it is not written ืืื ื (einam), they are no more.โ See also Zohar 1:134a, 210a; 2:29b; Zแธค 92a-b (MhN, Eikhah).
โShe once stood at Sinaiโ refers to the idea that the souls of all Jews, even those not yet born, were present at Sinai, and hence witnessed the reality of divinity. See Pirqei de-Rabbi Eliโezer 41; Tanแธฅuma, Yitro 11, Pequdei 3, Nitsavim 3; Shemot Rabbah 28:6; BT Shabbat 146a; Rashi on Deuteronomy 29:14; Zohar 1:91a; 2:83b.
The phrase โHe has seenโ recalls Exodus 2:25 describing Godโs witnessing of and concern for the Israelitesโ suffering in Egypt: The children of Israel groaned under their slavery, and cried out. Out of the slavery their cry for help rose up to God. God heard their groaning, and God remembered His covenant with Abraham, Isaac, and Jacob. God saw the Israelites, and God knew.
The phrase โWhere is He not found?โ recalls the mystical assertion, โthere is no place devoid of Himโ (Tiqqunei Zohar 70, 122b). As the source of Being, as Being itself, there is no place without God. See Zohar แธคadash, Yitro, 34c (TZ)., โThere is no place where He is not, above and without end, and below without limit, and on every side there is no God but He.โ Such mystical immanentism informs much Hasidic thought. See also Psalms 139:7-8: Where can I go from Your spirit and where from before You flee? If I soar to heavens, You are there, if I bed down in Sheolโthere You are.
Amalek was the grandson of Esau and is the name of a people who in the Bible are Israelโs (and Godโs) mythical enemy. See Exodus 17:8-16; Deuteronomy 25:17-19. Typologically, they signify the anti-Israel. Esau is Jacobโs brother, the wild man of the field in contrast to the quiet man of tents (see Genesis 25:27). In rabbinic texts, Esau (and Edom, his descendants) signify Rome and then Christendom.
The motif of Esauโs voice and Jacobโs hands is an inversion of the biblical account in Genesis 27:22 where Isaac proclaims: The voice is the voice of Jacob, but the hands are the hands of Esau.
According to tradition, Gog and Magog are enemies who will be destroyed by God and the messiah in the eschaton. See Ezekiel 38-39. The wars of Gog and Magog are a part of the birth pangs of the messiah and inaugurate the messianic era. See Sifrei, Numbers 76; BT Shabbat 118a.
We Jews are Not of this World
Rabbi Naแธฅman of Bratslav (1772-1810) was one of the most important Hasidic leaders following the generation of the Baโal Shem Tov, his great-grandfather. I have not found a precise parallel to the teaching cited in the poem.
Perhaps Zeitlin is thinking of Liqqutei Moharan 1:250, where R. Naแธฅman describes Jews as โbeyond nature.โ Alternatively, Zeitlin may have in mind Rabbi Naแธฅmanโs oft-repeated instructions to his followers to focus on higher spiritual worlds rather than this lowly world. Be that as it may, the fact that Jews are bound to higher worlds places them out of step with this world, and is the source of their suffering.
See for example, Liqqutei Moharan 2:119: โOur master said: Everybody says that there is this world [i.e., the world of earthly pleasures], and there is also the world to come. Now with regard to the world to comeโwe believe in its existence. Perhaps โthis worldโ also exists somewhere. But [this place] where we are now appears to be hell, since everybody is so constantly filled with sorrows. And he said: This world does not exist at all.โ See also Liqqutei Moharan 1:65.
Although I assume Zeitlin is referring to Rabbi Naแธฅman of Bratslav, it is nevertheless possible that he (also) has an older rabbinic teaching in mind conveyed in the name of the Amora Rav Naแธฅman. The teaching explores the deeper significance of Israelโs adoption of the lunar calendar. (As noted in BT Sukkah 29a, โIsrael counts by the moon, idolators by the sun.โ)
See Bereshit Rabbah 6:3: โRabbi Levi said in the name of Rabbi Yose son of Ilaโi, โIt is natural that the great should calculate by the great, and the small by the small. Esau calculates by the sun, which is large, and Jacob by the moon, which is small.โ Rav Naแธฅman said, โThat is a happy presage. Esau calculates by the sun which is large: just as the sun rules by day but not by night, so does Esau have a share in this world, but has no share in the world to come. Jacob calculates by the moon which is small: just as the moon rules by day and by night, so Jacob has a share in this world and in the world to come!โโ
See also Zohar แธคadash (MhN) 14a-b which extends this motif and describes Esau as possessing dominion and military might in this world, whereas Jacob inherits the world to come. According to that passage God instructs the people of Israel: โIn this world, go and diminish yourself; subjugate yourself in exile to attain the world to come.โ
One Amalek and Esau, see above.
Neโilah (closing, locking) is the final prayer of the Yom Kippur service, just before the heavenly gates are sealed shut.
On gates of prayer, see also BT Berakhot 32b in the name of Rabbi Elโazar: โSince the day the Temple was destroyed the gates of prayer were locked as is said: Though I plead and call out, He shuts out my prayer (Lamentations 3:8). Even though the gates of prayer were locked the gates of tears were not locked, as is said: Hear my prayer, Lord, and give ear to my pleading, keep not silence at my tears (Psalms 39:13).โ
Kaddish
The phrase โmay His Name and throne become wholeโ is not found in the standard Kaddish prayer, and points to a mythological motif found in Midrash Tanแธฅuma, Ki Tetse 11, in turn based on Exodus 17:16 which describes Godโs eternal war with Amalek: Because a hand is upon the throne of Yah, war for YHVH against Amalek from generation to generation.
โRabbi Levi says in the name of Rabbi แธคama bar แธคanina, โAs long as the seed of Amalek is in the world, the Name is not whole and the throne is not whole. When the seed of Amalek passes from the world, the throne will be whole, and the Name will be whole.โโ
Rashi explains the verse from Exodus as follows: โThe hand of the blessed Holy One is raised to swear by His Throne to have eternal war and animosity against Amalek. Why is it written ืึตึผืก kes, throne, and not ืึดึผืกึตึผื kise, and why is the Name cut in half [the verse says Yah, ืื, and note YHVH, ืืืื]? The blessed Holy One swore that His Name will not be whole, nor will His throne be whole until the name of Amalek is totally obliterated. And when Amalekโs name will be obliterated, the Name will be whole and the throne will be whole.โ
The plea that the letters of the divine name YHVH ืืืื might bind those below in this world with those on the other side, namely the departed souls, is not found in the standard Kaddish. According to Kabbalah, the letters of the Tetragrammaton span the fullness of being. According to rabbinic teaching, the letters yod and he point to the world to come and this world respectively.
See Bereshit Rabbah 12:10: โืื ืืื ืืืื ืฆืืจ ืขืืืืื (Ki be-Yah YHVH tsur olamim), For by Yah YHVH, an eternal rock (Isaiah 26:4)โwith these two letters the blessed Holy One created His world [thus interpreting the verse as For ืืื (be-Yah), by (the letters) ื ื (yod, he), YHVH ืฆืจ ืขืืืืื (tsar olamim), formed worlds]. โฆ โThis worldโ was created by ื (he)โฆ and โthe world that is comingโ was created by ื (yod).โ See also BT Menaแธฅot 29b.
On the motif of the tree sprouting over eternal streams, see Psalms 1:3: And he shall be like a tree planted by streams of water, that bears its fruit in its season, and its leaf does not wither.
Aaron Zeitlin (1898-1973) was described by his life-long friend Isaac Bashevis-Singer as the โgreatest Yiddish poet,โ and yet, he remains largely unknown beyond the circles of specialist scholars. Son of the towering Hillel Zeitlinโone of the most important literary and religious figures in pre-war Warsaw, Aaron penned (in Yiddish and Hebrew) volumes of poetry, plays, novels, as well as philosophical and literary essays. Like his father, Aaron stood at the centre of Jewish literary life in Warsaw in the 1920s and 1930s. Stranded in New York in 1939 where he lived until his death, he composed some of the most haunting Holocaust poetry we possess. Fusing deep kabbalistic knowledge with Yiddish modernist poetic form, Zeitlinโs poetry represents a unique moment in the history of Kabbalah, and in the history of Yiddish literature. Only a fraction of his poetry has been translated into English. The interested reader should consult Poems of the Holocaust and Poems of Faith, translated and edited by Morris Faierstein, iUniverse, New York, 2007.
Zeitlinโs khurbn lider contain diverse theological and emotional notes: anger, accusation, lament, sadness, loss, despair, doubt, certainty of belief, and paradox. All of the poems are deeply embedded in the mystery of Jewish existence. We hope we have done them justice.
We gratefully acknowledge the support of the Australian Centre for Jewish Civilisation, Monash University, and the Sunraysia Foundation in honour of the memory of Dr. Jan Randa, Jewish scholar, survivor and beloved educator of generations of Australian students, for enabling this project to be fully realised.
Husky Gawenda, Gideon Preiss, Nathan Wolski
Melbourne, Australia
2021/ ืชืฉืค"ื
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