## Tractate Soferim Chapter 12

###### Tractate Soferim 12:1
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מפסיקין בברכות ואין מפסיקין בקללות א"ר חייא בר גמדא מה טעם דכתיב (משלי ג׳:י״א) ואל תקוץ בתוכחתו אל תעשם קוצים קוצים:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
It is permitted to make a break¹ in the blessings² but not in the curses.³ 14-46. R. Ḥiyya b. Gamda said: What is the reason?⁴ Because it is written [*My son, despise not the chastening of the Lord*,]⁵ *neither cut thou up His correction*⁶.—do not cut them⁷ up into pieces.⁸

footnotes:
¹ i.e. the passage may be divided and two persons called up to the reading.
² e.g. Lev. 26, 3-13.
³ ibid.
⁴ Why may not more than one person be called to the section of the curses?
⁵ This is the first part of the verse which is not quoted in the text of the Tractate.
⁶ Prov. 3, 11, E.V. neither spurn
⁷ lit. ‘make it’, a section in the Torah which deals with God’s chastening of Israel.
⁸ The Heb. root may bear both meanings: ‘spurn’ and ‘cut up’.


###### Tractate Soferim 12:2
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א"ר לוי אמר הקב"ה אינו דין שיהיו בני מתקללין ואני מתברך אמר ר׳ יוסי בר אבין לא מטעם הזה אלא זה שהוא עומד לקרות בתורה פותח בדבר טוב וחותם בדבר טוב:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
R. Levi said:⁹ The Holy One, blessed be He, said: It is not proper that My children shall be cursed while I am being blessed.¹⁰ R. Jose b. Abin said: It is not for this reason, but because one who stands up to read in the Torah must begin and conclude with something auspicious.¹¹

footnotes:
⁹ Explaining the reason that no more than one person may be called to the reading of the curses in Lev. 26, 14ff.
¹⁰ By the recital of the benedictions in the middle of reading the curses.
¹¹ If two persons were to be called to the reading, the first would finish and the second begin with a verse which threatens a curse.


###### Tractate Soferim 12:3
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לוי בר פאטי שאל לר׳ חנינא אילין ארוריה מאי יקרינון חד ויברך לפניהן ולאחריהן אמר ליה אין לך טעון ברכה לפניו ולאחריו אלא קללות שבתורת כהנים ושבמשנה תורה:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
Levi b. Paṭi enquired of R. Hanina, ‘What is the law in regard to the curses each of which begins with *’arur?*¹². Must they be read by one person only,¹³ and must a benediction be recited before and after them?’ He replied, ‘There is no [passage] that requires a benediction before and after its reading but the curses of Leviticus¹⁴, lit. ‘the law of the priests’, the name of the Book of Leviticus. The passage is XXVI, 14-46. and Deuteronomy’.¹⁵, lit. ‘the repetition of the law’, the name of the Book of Deuteronomy. The passage is XXVIII, 15-68. Only with these passages, which are not restricted to a particular time, are the benedictions recited before and after they have been read; but with the *’arur* curses, which were spoken by the Levites only (cf. Deut. 27, 14) and at the time when the Jordan was crossed (*ibid.* 2), no benedictions are to be recited.

footnotes:
¹² Deut. 27, 15-26, each verse commencing Cursed be
¹³ As with the curses of Lev. 26, 14ff which must not be read by more than one person.
¹⁴ Torath Kohanim
¹⁵ Mishneh Torah


###### Tractate Soferim 12:4
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ר׳ יונתן ספרא דגופתרא נחית להכא חמא לרבי אבונא ספרא קרא שירת הבאר ובירך לפניה ולאחריה א"ל ועבדין כן א"ל עד כדון את לזו צריך כל השירות טעונין ברכה לפניהם ולאחריהם:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
When Jonathan, a children’s teacher from Gufta,¹⁶ came down here,¹⁷ he saw a children’s teacher, R. Abuna, reading the Song of the Well¹⁸ and reciting the benedictions before and after it. ‘Is it proper,’ he asked him, ‘to act in this manner?’¹⁹ ‘Do you,’ the other retorted, ‘still require [a ruling] on this subject? All poems²⁰ must be preceded and followed by benedictions.’

footnotes:
¹⁶ In Galilee. V incorrectly ‘Gufthera’.
¹⁷ Tiberias where R. Abuna re-sided. The city is a on lower level, hence the verb ‘came down’.
¹⁸ Num. 21, 17-20.
¹⁹ The rule is that the benedictions are recited only at the beginning and end of the entire section to be read. The Song of the Well, appearing in the middle of a section, should consequently require no benedictions before and after its reading.
²⁰ Such as the Song of the Sea (Ex. 15, 1-19), the Song of the Well and probably also Deut. 32, 1-43.


###### Tractate Soferim 12:5
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אשאלת לרבי סימון אמר לון בשם ר׳ יהושע בן לוי אין לך טעון ברכה לפניו ולאחריו אלא שירת הים ועשרת הדברות וקללות שבמשנה תורה:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
A question²¹ was asked of²² R. Simon. ‘There is no section’,²³ he told them in the name of R. Joshua b. Levi, ‘which requires a benediction before and after its reading other than the Song at the Sea, the Ten Words,²⁴ and the curses in Deuteronomy’.²⁵

footnotes:
²¹ In connection with the preceding Rule.
²² Another reading is ‘he came and asked’.
²³ lit. ‘you have not’.
²⁴ The Decalogue (Ex. 20, 2-17).
²⁵ Deut. 28, 15-68. Others add ‘the curses in Leviticus’.


###### Tractate Soferim 12:6
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א"ר אבי אני לא שמעתי אלא נראין הדברים בעשרת הדברות רבי יוסי בר אבין בשם רבי בתומנתא פסוקייא אחריה ובמשנה תורה טעונין ברכה לפניהם ולאחריהם:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
R. Abahu²⁶ said: I have not heard [such a ruling],²⁷ but it is feasible to apply it to the Ten Words. R. Jose b. Abin said in the name of Rabbi:²⁸, III, p. 727, n. 7.] The last ten verses in Deuteronomy²⁹ require a benediction before and after they have been read.³⁰

footnotes:
²⁶ So GRA and H. V reads ‘Abi’.
²⁷ That in the case of the passages specified benedictions are to be recited before and after the reading.
²⁸ [The reading should be ‘R. Berekiah’ or ‘R. Simon’; cf. Bacher, Ag. d. pal. Amoräer
²⁹ So GRA and N.Y. The text in V is difficult.
³⁰ These verses, which describe the death of Moses, form a section of their own, because they were written by Joshua (according to R. Judah or R. Nehemiah) or, if written by Moses, they were dictated to him by God while he ‘wrote them down with tears’ (B.B. 15a, Sonc. ed., p. 72).


###### Tractate Soferim 12:7
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ר׳ יצחק סחורה שאל את ר׳ יצחק נפחא ר"ח טבת שחל להיות בשבת במה קורין לענין כלות והמפטיר בשל שבח ור"ח. (שחל) [חל] להיות בחול קורין ביום ראשון שלשה בשל ר"ח והרביעי בשל חנוכה שכל התדיר מחבירו קודם לחבירו והואיל וקרא תחילה (בכל) [בשל] ר"ח ביום שני יקרא ג׳ לחנוכה והרביעי של ר"ח ובראשי חדשיכם עד שישלים (כל השיטה) ולמה כן שלא בא הרביעי אלא מחמת מוסף ראש חדש (ואם היה בשבת תורגמן או דרוש מפטירין בנביא או שלשה פסוקים או חמשה או שבעה ואינו חושש לעשרים ואחד פסוקים):

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
R. Isaac Seḥorah asked R. Isaac Nappaḥa, ‘What do we read [first]³¹ when the New Moon of *Ṭebeth*³². falls on a Sabbath?’³³ in the second and third. [He replied,] ‘In the section of *kalloth*,³⁴ (Num. 7, 1). This designates the entire section, descriptive of the dedication offerings brought by the princes of Israel, which is prescribed for the reading of the day. while the *mafṭir* reads³⁵ the passages relating to the Sabbath and the New Moon.³⁶. If it falls on a week-day we call up on the first day³⁷ three persons for the reading of the New Moon, the fourth reading that of *Ḥanukkah*, because that which is more frequent takes precedence.³⁸ once a year. But since the reading of the New Moon was read first,³⁹ [40*a*] three persons are to be called up on the second day for the reading of the *Ḥanukkah* passage,⁴⁰. while the fourth reads⁴¹ the section of the New Moon, viz. *uberashë ḥodshekem*⁴² (Num. 28, 11). to the end of the passage.⁴³ 15. Why is this so?⁴⁴ passage? Because it was only on account of the New Moon *musaf* that a fourth person is added’.⁴⁵ there is no *musaf*. This argument cannot be applied to the first day of the New Moon because it is the second day which begins the month. The first of the two days of the New Moon is the last day of the preceding month. V and H insert here a ruling which has no connection with this chapter and is practically identical with XIV, 2 below.

footnotes:
³¹ In the second and third scrolls.
³² Which always occurs in the week of Ḥanukkah
³³ Three scrolls are then taken from the ark. The usual weekly portion is read in the first, and the passages for New Moon and Ḥanukkah
³⁴ E.V. made an end
³⁵ In the third scroll.
³⁶ Num. 28, 9-15. The present custom is always to read the section for the Sabbath and New Moon first, and then the passage for Ḥanukkah
³⁷ Of the two days of the New Moon.
³⁸ The New Moon occurs monthly, Ḥanukkah
³⁹ On the first day of the New Moon.
⁴⁰ In the first scroll. Only two scrolls are taken out on a week-day during Ḥanukkah
⁴¹ In the second scroll.
⁴² E.V. and in your new moons
⁴³ ibid.
⁴⁴ i.e. why is the fourth person called to the reading of the New Moon passage and not, as on the first day, to the Ḥanukkah
⁴⁵ On the other week-days of Ḥanukkah


###### Tractate Soferim 12:8
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אמר ר׳ יוסי בר אבין שירת הלוים לא יפחתו לו מששה קרויות וסימניך הזי"ו ל"ך ואלו הן האזינו. זכור. ירכיבהו. וישמן. לו. כי ידין ה' עמו. ויש לה פסוק שיטה מלאה מלמעלה ושיטה מלאה מלמטה כנגד כך נהגו לעשות שיטותיה של תורה :

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
R. Jose b. Abin said: For the Song of *Ha’azinu*⁴⁶, designating the section Deut. 32, 1-43. For *Ha’azinu* (the reading of GRA) V and H read ‘the Levites’, because the poem was sung by the Levites in the Temple during the Sabbath *musaf* in six parts on successive Sabbaths. not less than six persons⁴⁷ are to be called up, and your mnemonic sign⁴⁸ is *h z y w l k*,⁴⁹ which stands for *ha’azinu*,⁵⁰ (Deut. 32, 1). *zekor*,⁵¹ (*ibid.* 7). *yarkibehu*,⁵² (*ibid.* 13). *wayyishman*,⁵³ (*ibid.* 15). *lu*,⁵⁴ (*ibid.* 29). *ki yadin … ‘ammo*.⁵⁵ (*ibid.* 36). It must also be provided with⁵⁶ the space of a full line above it and of a full line below it. Corresponding to it the custom has been adopted to write in the Torah its number of lines.⁵⁷

footnotes:
⁴⁶ E.V. give ear
⁴⁷ Because the Levites concluded it in cycles of six Sabbath divisions.
⁴⁸ For the words beginning each of the six parts. The divisions, according to Maimonides, emphasize the exhortations and arouse the people to repentance.
⁴⁹ pronounced .הזי״ו ל״ך
⁵⁰ E.V. give ear
⁵¹ E.V. remember
⁵² E.V. He made him ride
⁵³ E.V. but … waxed fat
⁵⁴ E.V. if
⁵⁵ E.V. for the Lord will judge His people
⁵⁶ lit. ‘and it has’.
⁵⁷ The number is 72 according to GRA who apparently includes the two blank lines. Maimonides and others give the number as 70.


###### Tractate Soferim 12:9
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וסימן תחלת השיטים האזינו. יערוף. כשעירים. כי (שם ה׳ אקרא). [הצור.] אל. שחת (לו בניו). הלה׳. הלא (הוא). זכור. שאל. בהנחל. יצב. כי (חלק). ימצאהו. יסובבנהו. כנשר. יפרוש. ה׳ (בדד). ירכיבהו. ויניקהו. חמאת. ואילים. ודם (ענב). שמנת. וינבל. בתועבת. אלהים. לא(שערום). ותשכח. מכעס. אראה. בנים. כעסוני. בגוי (נבל). ותיקד. ותלהט (מוסדי). חצי. וקטב. עם (חמת). ומחדרים. יונק. אשביתה. פן (ינכרו). ולא (ה׳). ואין (בהם). יבינו. ושנים. וה׳ (הסגירם). ואויבינו ומשדמות. אשכלות. וראש. חתום (באוצרותי). לעת. וחש. ועל (עבדיו). ואפס. צור. ישתו. יהי (עליכם). ואין (אלהים עמדי). מחצתי. כי(אשא). אם (שנותי). אשיב. אשכיר. מדם (חלל). הרנינו. ונקם:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
A mnemonic sign for the beginnings of the lines⁵⁸. The following renderings are from E.V. While the Heb. words stand at the beginning of the respective lines, the translations, owing to English idiom, do not always occupy the same position in the sentence. is the following: *ha’azinu*,⁵⁹ (Deut. 32, 1). *ya‘arof*,⁶⁰ (*ibid.* 2). *kise‘irim*,⁶¹ (*ibid.*). *ki*,⁶² (3). *haẓẓur*,⁶³ (4). *’el*,⁶⁴ (*ibid.*). *shiḥeth*,⁶⁵ (5). *halaH*,⁶⁶ (6). *halo’*,⁶⁷ (*ibid.*). *zekor*,⁶⁸ (7). *she’al*,⁶⁹ (*ibid.*). *behanḥel*,⁷⁰ (8). *yaẓẓeb*,⁷¹ (*ibid.*). *ki*,⁷² (9). *yimẓa’ehu*,⁷³ (10). *yesobebenhu*,⁷⁴ (*ibid.*). *kannesher*,⁷⁵ (11). *yifros*,⁷⁶ (*ibid.*). the Tetragrammaton,⁷⁷ (12). *yarkibehu*,⁷⁸ (13). *wayyeniḳehu*,⁷⁹ (*ibid.*). *ḥem’ath*,⁸⁰ (14). *we’elim*,⁸¹ (*ibid.*). *wedam*,⁸² (*ibid.*). *shamanta*,⁸³ (15). *wayyenabbel*,⁸⁴ (*ibid.*). *betho‘eboth*,⁸⁵ (16). *’Elohim*,⁸⁶ (17). *lo’*,⁸⁷ (*ibid.*). *wattishkaḥ*,⁸⁸ (18). *mikka‘as*,⁸⁹ (19). *’er’eh*,⁹⁰ (20). *banim*,⁹¹ (*ibid.*). *ki‘asuni*,⁹² (21). *begoi*,⁹³ (*ibid.*). *wattiḳad*,⁹⁴ (22). *wattelaheṭ*,⁹⁵ (*ibid.*). *ḥiẓẓai*,⁹⁶ (23). *weḳeṭeb*,⁹⁷ (24). *‘im*,⁹⁸ (*ibid.*). *umeḥadarim*,⁹⁹ (25). *yoneḳ*,¹⁰⁰ (*ibid.*). *’ashbithah*,¹⁰¹ (26). *pen*,¹⁰² (27). *welo’*,¹⁰³ (*ibid.*). *we’ain*,¹⁰⁴ (28). *yabinu*,¹⁰⁵ (29). *ushenayim*,¹⁰⁶ (30). *waH*,¹⁰⁷ (*ibid.*). *w’oyebenu*,¹⁰⁸ (31). *umishshadmoth*,¹⁰⁹ (32). *’ashkeloth*,¹¹⁰ (*ibid.*). *werosh*,¹¹¹ (33). *ḥathum*,¹¹² (34). *le‘eth*,¹¹³ (35). *weḥash*,¹¹⁴ (*ibid.*). *we‘al*,¹¹⁵ (36). *we’efes*,¹¹⁶ (*ibid.*). *ẓur*,¹¹⁷ (37). *yishtu*,¹¹⁸ (38). *yehi*,¹¹⁹ (*ibid.*). *we’ain*,¹²⁰ (39). *maḥaẓti*,¹²¹ (*ibid.*)., *ki*,¹²² (40). *’im*,¹²³ (41). *’ashib*,¹²⁴ (*ibid.*). *’ashkir*,¹²⁵ (42). *middam*,¹²⁶ (*ibid.*). *harninu*,¹²⁷ (43). *wenaḳam*.¹²⁸ (*ibid.*).

footnotes:
⁵⁸ Of the song Ha’azinu
⁵⁹ Give ear
⁶⁰ Shall drop
⁶¹ As the small rain
⁶² For
⁶³ The Rock
⁶⁴ A God
⁶⁵ Is corruption
⁶⁶ The Lord
⁶⁷ Is not
⁶⁸ Remember
⁶⁹ Ask
⁷⁰ When … gave … inheritance
⁷¹ He set
⁷² For
⁷³ He found him
⁷⁴ He compassed him
⁷⁵ As an eagle
⁷⁶ Spreadeth abroad
⁷⁷ The Lord
⁷⁸ He made him ride
⁷⁹ And He made him to suck
⁸⁰ Curd of
⁸¹ And rams
⁸² And of the blood of
⁸³ Thou didst wax fat
⁸⁴ And contemned
⁸⁵ With abominations
⁸⁶ Gods
⁸⁷ Not
⁸⁸ And didst forget
⁸⁹ Because of the provoking
⁹⁰ I will see
⁹¹ Children
⁹² They have provoked Me
⁹³ With a … nation
⁹⁴ And burneth
⁹⁵ And setteth ablaze
⁹⁶ Mine arrows
⁹⁷ And bitter destruction
⁹⁸ With
⁹⁹ And in the chambers
¹⁰⁰ The suckling
¹⁰¹ I would make … cease
¹⁰² Lest
¹⁰³ And not
¹⁰⁴ And there is no
¹⁰⁵ They would understand
¹⁰⁶ And two
¹⁰⁷ And the Lord
¹⁰⁸ Even our enemies
¹⁰⁹ And of the fields
¹¹⁰ Clusters
¹¹¹ And … poison
¹¹² Sealed up
¹¹³ Against the time
¹¹⁴ And … shall make haste
¹¹⁵ And … for
¹¹⁶ And there is none
¹¹⁷ The rock
¹¹⁸ And drank
¹¹⁹ Let him be
¹²⁰ And there is no
¹²¹ I have wounded
¹²² For
¹²³ If
¹²⁴ I will render
¹²⁵ I will make drunk
¹²⁶ With the blood of
¹²⁷ Sing aloud
¹²⁸ And … vengeance


###### Tractate Soferim 12:10
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ר׳ זעירא ר' ירמיה בשם רב אמר שירת הים ושירת דבורה נכתבות אריח על גבי לבינה ולבינה על גבי אריח:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
R. Ze‘ira, quoting R. Jeremiah, in the name of Rab, said; The Song at the Sea¹²⁹ and the Song of Deborah¹³⁰ are written in the form of a half-brick over a whole brick,¹³¹ and a whole brick over a half-brick.¹³²

footnotes:
¹²⁹ Ex. 15, 1-18.
¹³⁰ Judg. 5, 1-31.
¹³¹ Or ‘blank space’; the Heb. לבינה may bear both meanings.
¹³² Cf. above. p. 215, n. 45.


###### Tractate Soferim 12:11
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שירת הים שלשים שיטין. אז. לאמר. ורכבו. לישועה. אבי. שמו. שלשיו. אבן. ה׳. קמיך. אפיך. נוזלים. אויב נפשי. ברוחך. אדירים. כמוכה. פלא. בחסדך. קדשיך. אחז. אדום. כל. ופחד. יעבור. קנית. לשבתך. ידיך. בא. מי :

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
The Song at the Sea consists of thirty lines [beginning with the words:] *’az*,¹³³ (Ex. 15, 1). *le’mor*,¹³⁴ (*ibid.*). *werokebo*,¹³⁵ (*ibid.*). *lishu‘ah*,¹³⁶ (2). *’abi*,¹³⁷ (*ibid.*). *shemo*,¹³⁸ (3). *shalishaw*,¹³⁹ (4). *’aben*,¹⁴⁰ (5). the Tetragrammaton,¹⁴¹ (6, the second occurrence). *kameka*,¹⁴² (7). *’appeka*,¹⁴³ (8). *nozelim*,¹⁴⁴ (*ibid.*). *’oyeb*,¹⁴⁵ (9). *nafshi*,¹⁴⁶ (*ibid.*). *beruṭaka*,¹⁴⁷ (10). *’addirim*,¹⁴⁸ (*ibid.*). *kamokah*,¹⁴⁹ (11). *pele’*,¹⁵⁰ (*ibid.*). *beḥasdeka*,¹⁵¹ (13). *kodsheka*,¹⁵² (*ibid.*). *’aḥaz*,¹⁵³ (14). *’Edom*,¹⁵⁴ (15). *kol*,¹⁵⁵ (*ibid.*). *wafaḥad*,¹⁵⁶ (16). *ya‘abor*,¹⁵⁷ (*ibid.*, the first occurrence). *ḳanitha*,¹⁵⁸ (*ibid.*). *leshibteka*,¹⁵⁹ (17). *yadeka*,¹⁶⁰ (*ibid.*). *ba’*,¹⁶¹ (19). *më*.¹⁶² (*ibid.*). Others read הים (*the sea*) which follows מי; while GRA, quoting Maimonides, reads את (the sign of the defined accusative) which precedes מי.

footnotes:
¹³³ Then
¹³⁴ Saying
¹³⁵ And his rider
¹³⁶ Salvation
¹³⁷ My father’s
¹³⁸ His name
¹³⁹ His … captains
¹⁴⁰ A stone
¹⁴¹ O Lord
¹⁴² Them that rise up against Thee
¹⁴³ Thy nostrils
¹⁴⁴ The floods
¹⁴⁵ The enemy
¹⁴⁶ My lust
¹⁴⁷ With Thy wind
¹⁴⁸ Mighty
¹⁴⁹ Like unto Thee
¹⁵⁰ Wonders
¹⁵¹ In Thy love
¹⁵² Thy holy
¹⁵³ Have taken hold
¹⁵⁴ Edom
¹⁵⁵ All
¹⁵⁶ And dread
¹⁵⁷ Pass over
¹⁵⁸ Thou hast gotten
¹⁵⁹ For Thee to dwell in
¹⁶⁰ Thy hands
¹⁶¹ Went in
¹⁶² The waters of


###### Tractate Soferim 12:12
[Tractate Soferim 12:12](https://torahapp.org/share/book/Tractate%20Soferim/r/12:12)

סימן שירת דבורה ששים וחמשה שיטין ותשר (דבורה). לאמר. ברכו. רוזנים. לה׳. משעיר. רעשה. מים. סיני. ענת. נתיבות. חדלו. אם. חדשים. אם. בישראל. בעם. צחורות. על. משאבים. פרזונו. [ה׳.] עורי. אבינועם. ירד. בעמלק. מכיר. [ספר]. כן. ברגליו. חקקי לב. המשפתים. ראובן. שכן. ישב. ישכון. על. נלחמו. על. לקחו. ממסילותם. גרפם. נפשי. סוס. מרוז. ישביה. ה׳. יעל. באהל. נתנה. ליתד. עמלים ראשו. שדוד. סיסרא. לבוא. שרותיה. רחמתים. לסיסרא. רקמתים. אויביך. הארץ:

**The Minor Tractates of the Talmud, trans. A. Cohen, London: Soncino Press, 1965:**
The mark for the Song of Deborah is ‘sixty-four lines’¹⁶³ [beginning with the words:] *wattashar*,¹⁶⁴ (Judg. 5, 1). *le’mor*,¹⁶⁵ (*ibid.*). *‘am*,¹⁶⁶ (2). This is the reading of GRA. V has *Bless ye* (*ibid.*). *rozenim*,¹⁶⁷ (3). *laH*,¹⁶⁸ (*ibid.*). *misse‘ir*,¹⁶⁹ (4). *ra‘ashah*,¹⁷⁰ (*ibid.*). *mayyim*,¹⁷¹ (*ibid.*). *Sinai*,¹⁷² (5). *‘Anath*,¹⁷³ (6). *nethiboth*,¹⁷⁴ (*ibid.*). E.V. renders this word together with the preceding as *travellers*. *ḥadelu*,¹⁷⁵ (7). *’em*,¹⁷⁶ (*ibid.*). *ḥadashim*,¹⁷⁷ (8). *’im*,¹⁷⁸ (*ibid.*). *beYisra’el*,¹⁷⁹ (*ibid.*). *ba‘am*,¹⁸⁰ (9). *ẓeḥoroth*,¹⁸¹ (10). *‘al*,¹⁸² (*ibid.*). *mash’abim*,¹⁸³ (11). *pirzono*,¹⁸⁴ (*ibid.*). the Tetragrammaton,¹⁸⁵ (*ibid.*). *‘uri*,¹⁸⁶ [*utter a song*] (12). *’Abino‘am*,¹⁸⁷ (*ibid.*). *yerad*,¹⁸⁸ (13). *ba‘Amaleḳ*,¹⁸⁹ (14). *Makir*,¹⁹⁰ (*ibid.*). *sofer*,¹⁹¹ (*ibid.*). *ken*,¹⁹² (15). *beraglaw*,¹⁹³ (*ibid.*). *ḥiḳeḳe leb*,¹⁹⁴ (*ibid.*). *hammishpethayim*,¹⁹⁵ (16). *Re’uben*,¹⁹⁶ (*ibid.*). *shaken*,¹⁹⁷ (17). *yashab*,¹⁹⁸ (*ibid.*). *yishkon*,¹⁹⁹ (*ibid.*). *‘al*,²⁰⁰ (18). *nilḥamu*,²⁰¹ (19). *‘al*,²⁰² (*ibid.*). *laḳaḥu*,²⁰³ (*ibid.*). *mimmesilotham*,²⁰⁴ (20). *gerafam*,²⁰⁵ (21). *nafshi*,²⁰⁶ (*ibid.*). *sus*,²⁰⁷ [*hoofs*] (22). *Meroz*,²⁰⁸ (23). *yoshebeha*,²⁰⁹ (*ibid.*). the Tetragrammaton,²¹⁰ [*against the mighty*] (*ibid.*). *Ya‘el*,²¹¹ (24). *ba’ohel*,²¹² (*ibid.*). *nathanah*,²¹³ (25). *layyathed*,²¹⁴ (26). *‘amelim*,²¹⁵ (*ibid.*). *weḥalefah*,²¹⁶ (*ibid.*). *shakab*,²¹⁷ (27). *kara‘*,²¹⁸ (*ibid.*). *watteyabbeb*,²¹⁹ (28). *boshesh*,²²⁰ (*ibid.*). *marke-bothaw*,²²¹ (*ibid.*). *hi,’*²²² (29). *shalal*,²²³ (30). *ẓeba‘im*,²²⁴ (*ibid.*). *riḳmah*,²²⁵ (*ibid.*). *yobedu*,²²⁶ (31). *bigburatho*.²²⁷ (*ibid.*). The last twelve words are according to the reading of GRA. V has instead only ten, which do not present a likely division of the lines and are not followed in current editions of the Hebrew Bible.

footnotes:
¹⁶³ So GRA. V and H ‘sixty-five’.
¹⁶⁴ Then sang
¹⁶⁵ Saying
¹⁶⁶ People
¹⁶⁷ O ye princes
¹⁶⁸ To the Lord
¹⁶⁹ Out of Seir
¹⁷⁰ Trembled
¹⁷¹ Water
¹⁷² Sinai
¹⁷³ Anath
¹⁷⁴ Paths
¹⁷⁵ They ceased
¹⁷⁶ A mother
¹⁷⁷ New
¹⁷⁸ Was there
¹⁷⁹ In Israel
¹⁸⁰ Among the people
¹⁸¹ White
¹⁸² By
¹⁸³ Watering-troughs
¹⁸⁴ Of His rulers
¹⁸⁵ The Lord
¹⁸⁶ Awake
¹⁸⁷ Abinoam
¹⁸⁸ Made me have dominion
¹⁸⁹ In Amalek
¹⁹⁰ Machir
¹⁹¹ Marshal’s
¹⁹² So
¹⁹³ At his feet
¹⁹⁴ Resolves of heart
¹⁹⁵ Among the sheepfolds
¹⁹⁶ Reuben
¹⁹⁷ Abode
¹⁹⁸ Dwelt
¹⁹⁹ Abideth
²⁰⁰ Upon
²⁰¹ They fought
²⁰² By
²⁰³ They took
²⁰⁴ In their courses
²⁰⁵ Swept them away
²⁰⁶ O my soul
²⁰⁷ Horse
²⁰⁸ Meroz
²⁰⁹ The inhabitants thereof
²¹⁰ The Lord
²¹¹ Jael
²¹² In the tent
²¹³ She gave
²¹⁴ To the tent-pin
²¹⁵ Workmen
²¹⁶ And struck through
²¹⁷ He lay
²¹⁸ He sunk
²¹⁹ And peered
²²⁰ So long
²²¹ His chariots
²²² She
²²³ Spoil
²²⁴ Dyed garments
²²⁵ Embroidery
²²⁶ So perish
²²⁷ In his might