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The Bells by Shaul Tchernechovsky |
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The Bells by Shaul Tchernechovsky |
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First Stanza:
This poem starts off with an example of personification (ha�anasha)- �from the sound of the bells a voice calls for blood.� Next is an example of onomatopoeia- the bells ring �bam-bam.� �Bam� can also be interpreted as �ba� hem�, �in them� or �for them� (the Jews). The yidmockim (Cossacks) enter the city and split it into two- the kehila and the am. The kehila refers to the Jews upon whom a massacre had been decreed, the am is the rest of the city (the non-Jews), who carry away the loot in bags.
Second Stanza:
It takes two days to collects the corpses, and on the third they are thrown into a pit. The yidmockim have desecrated the synagogue and Holy Scriptures with pig�s excrements. They built a tall, white tower on top of the synagogue, complete with church bells. When the priest would recite the prayers there, the bells would ring, �bim-bam�.
The church tower is very symbolic. Just as it was built over the synagogue, so too is Christianity built (based) upon Judaism. The tower is white; white symbolizes purity, and �a clean slate�-a new beginning. Christianity attempts to replace Judaism by clearing away its laws and customs.
It is important to note that the bells now have a softer ring, as opposed the more intense one in the first stanza. This is because the bells reflect the mood of the stanza; when the poem talks of violence the bells ring violently. In this second stanza, the yidmockim believe they have accomplished their task of ridding themselves of the Jews and they are at ease with themselves so the bells have a gentler tone.
Third Stanza:
One of the �lamed ha�vav� (the 36 righteous people whose merit keeps the world in existence), comes to the synagogue/church and recites the kadeesh. When he finishes, the pa�amone (literally �bell�, here used to indicate the biggest bell from the �mitzeelot� which are the smaller bells) emits a sorrowful sound and the mitzeelot answer, �amen-amen.� The author repeatedly tells us in the stanza that the man is alone. It also mentions that it is an autumn night (very cold, dark and long). In addition alliteration is used, �yitgadal��. This is all done to create a mood of anonymity, silence and sorrow.
Fourth Stanza:
The priest hears of this and rushes to the synagogue/church. Many, many others join him, including members of the clergy. They spray holy water and sing loudly �to fix the flaw�. The bells now ring, in splendor and fondness, �bim-bam.�
Note the contrast between the lone Jew in the previous stanza who approaches the synagogue in solitude and silence, and because of whom the bell sounds sorrowful and the multitude of Christians rushing to the church and singing loudly, to whom the bells answer in splendor and fondness.
Fifth Stanza:
At night, when it is time for tikun chatzot, the wonder renews itself. The bells sigh with sounds of sorrow and sounds of fondness (for lack of better word; in Hebrew �chen�), �amen-amen.�
Tikun chatzot is a prayer for two things: 1) the memory of the destruction of the Holy Temple and 2) a request for peace in the world. The bells ring in sorrow because of 1 and in fondness because of 2.
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