,hrja ,kp, jxp ka cuy ouhk Festival Morning Service For Pesach CONTENTS

160 Mah tovu I 161 Mah tovu II + Intro reading [was Machzor p120/2] 162-168, Birchot ha-shachar, 171-172 opening of P’sukei d’zimra 173 Insertions in Baruch she’amar 174, P’sukei d’zimra, Sh’ma & blessings 179-180, 199-219 278-281 Opening of Festival 282 End of k’dushah & Attah v’chartanu [was Machzor p214] 230 Ya’aleh v’yavo for Pesach 229 V’hassi’einu [was Machzor p216] & then r’tsei 231-4 End of Amidah 664-674 235 service intro [was Machzor p249/251] 236 Opening of Torah service 237 Adonai Adonai... insertion after ki mitsion teitsei torah 238-243 Torah service 244-5 Festival after- blessing (al ha-torah) 246, Conclusion of Torah service 251-257 275 Musaf opening 275a-d Musaf ‘middle blessing’ [was Machzor p292-5 & 300] 276 Conclusion of Musaf 310-313 313a-b Yizkor for 7th Day Pesach [was Machzor p336-339] 314-317 320-324 & Concluding blessings rjav ,ufrc jxpk ,hrja ,kp, 160

Some congregations begin the service here:

ACROSS THE THRESHOLD

DIRECTING THE HEART TO GOD Uc«YÎv « n © How good are your tents, Wh«¤k¨v«t O , and your homes, O Israel! Uc«YÎv « n © Through the greatness of Your love :k¥t¨r§G¦h Wh«¤,«b§F§J¦n /c«e£g©h I enter Your house. In awe of You I worship /W«¤,h¥c tIc¨t WS§ §x©j c«r§C h¦b£t©u before the ark of Your holiness. W§J§sµ’eÎk©fh¥vÎk¤t v¤u£j©T§J¡t God, as I loved the courts of Your :W«¤,¨t§r¦h§C temple, and the place where Your /W«¤,h¥C iIgn § hT§ ¦ c«©v¨t vuvh glory dwelt, so I still worship and bend low, humble before the Eternal :W«¤sIcF § i©F§J¦n oIenU § my Maker. /v¨g«¨r§f¤t§u v¤u£j©T§J¤t h¦b£t©u As for me, let my prayer come :hG ¦ «g vuvhÎh¥b§p¦k v¨f§r§c¤t before You at the proper time. :iImr ¨ ,¥g vuvh W§kÎh¦,¨K¦p§, h¦b£t©u Answer me God, in the greatness of /W«¤S§x©jÎcµ’r§C ohv ¦«k¡t Your love, for Your deliverance is sure.1 :W«¤g§J¦h ,¤n¡t¤C h¦b«¥b£g

Uc«YÎv « n © Mah tovu ohalecha ya’akov, mishk’notecha yisra’el. Va’ani b’rov chasd’cha avo veitecha, eshtachaveh el heichal kodsh’cha b’yiratecha. Adonai ahavti m’on beitecha, um’kom mishkan k’vodecha. Va’ani eshtachaveh v’echra’ah, evr’chah lifnei Adonai osi. Va’ani t’fillati l’cha Adonai eit ratson. Elohim b’rov chasdecha, aneini be’emet yish’echa.

Uc«YÎv© « n How good ... exile, the experience of ‘Jacob’; while ‘homes’ points to a stable messianic future The first recorded appearance of this for ‘Israel’. passage, traditionally recited on entering the All the Psalm verses that follow are , is in the Seder Rav in the ninth century. couched in the first person singular except Psalm 95:6, which is in the first person The sentence ‘How good are your tents, O plural. It was modified by the author to fit Jacob…’ was said in the Bible by Balaam, a this liturgical adaptation. The effect is to foreign prophet hired to curse the Israelites emphasise how each individual reading it is on their journey through the wilderness. consciously entering into the world of Instead God forced him to bless the people with these opening words. In its Biblical liturgy and prayer, of community and communion with God. context the ‘tents’ and ‘homes’ (literally: The alternative version acknowledges the ‘dwelling places’) refer to the encampment role of both men and women in creating and in the wilderness, but later tradition sustaining Jewish domestic and community interpreted them to refer to ‘’ life. and ‘schools’. ‘Tents’ can also indicate the 1 Num 24:5, Ps 5:8, Ps 26:8, temporary nature of much of Jewish life in Ps 95:6, Ps 69:14. 161 PESACH MORNING SERVICE MORNING BLESSINGS

An alternative opening:

Uc«YÎv « n © How good are your tents, O Jacob, /c«e£g©h Wh«¤k¨v«t Uc«YÎv « n © and your homes, O Israel! :k¥t¨r§G¦h Wh«¤,«b§F§J¦n How good are your tents, O Leah, and your homes, O Rachel! /v¨t¥k Q¦h«¨k¨v«t Uc«YÎv « n © :k¥j¨r Q¦h«¨,«b§F§J¦n

Uc«YÎv « n © Mah tovu ohalecha ya’akov, mishk’notecha yisra’el. Mah tovu ohalayich le’ah, mishk’notayich rachel.

[Machzor p120/2] Our God and God of our ancestors, guide us as we ponder the history of our people and our place in it. We have been a unique people through the centuries, fighting off death and decay, yet always renewing ourselves in You. We thank You, for all that You accomplished through us. With awe we remember our ancestors and what they gave the world. We also remember the price they paid, the slaveries they suffered, the derision they endured. With pride we remember their constancy - even to death. Do not let the signs and symbols of their courage lose their meaning for us. Do not let them remain just rituals. The message of the bread of poverty, the bitter herbs and the wine of redemption calls out to us. So when this ends, let us go out into the world more determined in our fight against prejudice and superstition in others and ourselves, more willing to give what we are and what we have in the struggle against tyranny. Then we shall be worthy of our ancestors, who crossed the sea and followed You into the wilderness. Then we shall be worthy of You, the cause of our greatness, and Source of our survival.

Some congregations begin here:

rjav ,ufrc MORNING BLESSINGS

On festivals, a minmal selection may be read from the ‘Morning Blessings’ rjav ,ufrc jxpk ,hrja ,kp, 162

ENCOUNTERING OURSELVES In this section we examine our personal life, physical and spiritual, our gifts and our responsibilities.

THE GIFT OF OUR BODY QUr¨C Blessed are You, our Living Q¤k«¤n Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C God, Sovereign of the universe, who o¨s¨t¨vÎ,¤t r©m¨h rJ£ ¤ t /o¨kIg¨v formed human beings in wisdom, /oh ¦c¨e§b oh¦c¨e§b Ic tr¨ ¨cU /vn§ ¨ fµ’j§C creating within them openings and vessels. It is revealed and gU© s¨ «h§u hUk¨d :oh¦kUk£j oh¦kUk£j known before the throne of Your j«¥© ,¨P¦h o¦t¤J W«¤sIcf § t¥X¦f h¥b§p¦k glory that if one of them is opened /o¤v¥n sj¤ ¨ t o,¨ ¥ X¦h It /o¤v¥n sj¤ ¨ t or one of them closed it would be sIn£g©k§u oh¥H©e§,¦v§k r©J§p¤t ht ¦ impossible to remain alive and stand before You. :Wh«¤b¨p§k

Blessed are You God, who heals all /rG¨ ¨ CÎkµ’f t¥pIr /vuvh vT© ¨ t QUr¨C flesh and performs such wonders. :,IG£g©k th¦k§p©nU

QUr¨C Baruch attah Adonai eloheinu melech ha-olam, asher yatsar et ha-adam b’chochmah, uvara vo n’kavim n’kavim, chalulim chalulim. Galui v’yadu’a lifnei chissei ch’vodecha she’im yippatei’ach echad meihem, o yissateim echad meihem, i efshar l’hitkayyeim v’la’amod l’fanecha. Baruch attah Adonai, rofei chol basar, umafli la’asot.

v¨n§fµ’j§C o¨s¨t¨v ,¤t r©m¨h r¤J£t turn the whole world into invalids! Samuel said ‘Who performs such wonders’. As a Who formed human beings in wisdom ... compromise both phrases were used. So in The first of the morning blessings focuses times of good health this blessing is a our attention on our physical body and its reminder to take care of our body and be needs. We thank God for the complexity of grateful for how it works. It times of illness our body and the astonishing way in which it may give us courage to seek healing and it functions. The (Berachot 60b) to pray, but also to accept God’s will for debates how the blessing should end. Rav circumstances that cannot be changed. said ‘Who heals the sick’, but this would 163 PESACH MORNING SERVICE MORNING BLESSINGS

THE GIFT OF OUR SOUL h©v«k¡t My God, the soul h¦C T«©¨,¨B¤J vn¨ ¨ J§b /h©v«k¡t You have given me is pure, :thv ¦ vrIv ¨ y § for You created it, You formed it /V,t ¨ r§ ¨c vT© ¨ t and You made it live within me. /VT§ ¨ r©m§h v¨T©t You watch over it within me, /h ¦C VT§ ¨ j©p§b v¨T©t but one day You will take it from me /h ¦C§r¦e§C Vr§ ¨N©J§n vT© ¨ t§u to everlasting life. h¦b«¤N¦n V¨k§Y¦k sh¦,¨g vT© ¨ t§u :o¨k«ug h¥H©j§k My God and God of h¦C§r¦e§C vn¨ ¨ J§B©v¤J in§zÎkµ’ © F generations before me, Wh«¤b¨p§k h¦b£t vsInqv ¨ sIn ¤ as long as the soul is within me, I will declare /h,Ic£ © t h¥v«kt¥u h©v«k¡t vuvh that You are the power of good deeds, /ohG£ ¦ g©N©vÎkµ’F iICr ¦ tUv vT© ¨ t¤J the Ruler of all creatures, possessing every soul. /,«uHr§ ¦C©vÎkµ’f§C kJ ¥ «un :,InJ§B© ¨ vÎkµ’F iIs£t Blessed are You God, giving new life /vuvh vT© ¨ t QUr¨C to our bodies each day. :oh,¥ ¦ N©k ,InJ§b ¨ rh¦z£j©N©v

h©v«k¡t Elohai, n’shamah shennatatta bi t’horah hi. Attah v’ratah, attah y’tsartah, attah n’fachtah bi, v’attah m’shamm’rah b’kirbi, v’attah atid litt’lah mimmeni l’chayyei olam. Kol z’man sheha-n’shamah b’kirbi modeh/modah ani l’fanecha Adonai elohai veilohei avotai, she’attah hu ribbon kol ha-ma’asim, mosheil b’chol ha-b’riot, adon kol ha-n’shamot. Baruch attah Adonai, ha-machazir n’shamot la-meitim.

v¨n¨J§b h©v«k¡t My God the soul ... ends with the letter hey with a dot in it, a The text of this blessing appears in the so-called mappik hey. This indicates that the Talmud (Berachot 60b). The rabbis taught usually silent letter is to be sounded as we that sleep was one sixtieth part of death breathe out. Thus we hear the breath being (Berachot 57b), and that our souls are restored to us as we return to the tasks of a restored to us in the morning when we wake new day. A renewed soul offers us the up. The act of breathing is evidence of life, possibility of a new beginning at every stage and the Hebrew text actually dramatises this. of our life, whatever has happened to us in In five of the opening sentences the verb the past. rjav ,ufrc jxpk ,hrja ,kp, 164

These Morning Blessings were originally recited in the home on waking up, and the phrases correspond to the physical acts - opening the eyes, putting on clothing, stretching, walking. Their transfer to the synagogue has made them less literal and more like metaphors for God’s providence. However, some of them can be seen as spelling out our own human responsibilities as God’s agents in the world - we are to clothe the naked, to free those who are bound, and so on. Some progressive liturgies have changed the opening blessings that are expressed in a negative way, for example ‘who has not made me a slave’, into positive forms, ‘who has made me free’. We have retained the traditional formulation in this particular case because of an occurrence in the concentration camps when a rabbi was asked how the inmates could say ‘who has not made me a slave’ when they were clearly enslaved. His answer was that this blessing was even more important because despite the outer slavery they needed to resist becoming spiritually enslaved. The first blessing replaces the traditional one recited by men, ‘who has not made me a woman’, and the woman’s equivalent, ‘who has made me according to God’s will’, with the affirmation in the Creation story that we are all made in the image of God. The sequence of blessings moves from the personal, to general statements about God’s providence, to those specific to the Jewish people.

THE GIFT OF BLESSINGS QUr¨C Blessed are You, our Living Q¤k«¤n Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C God, Sovereign of the universe, who :ohv ¦«k¡t o¤k«¤m§C h¦b«©G¨g¤J /o¨kIg¨v has made me in the image of God. Blessed are You, our Living God, Q¤k«¤n Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C Sovereign of the universe, who has not made me a stranger to You. :v¨H¦r§fµ’bqhr§ ¦fµ’b h¦b«©G¨g t«K¤J /o¨kIg¨v Blessed are You, our Living God, Q¤k«¤n Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C Sovereign of the universe, who has :vj§ ¨ p¦Jqs¤c«¨g h¦b«©G¨g t«K¤J /o¨kIg¨v not enslaved me. Blessed are You, our Living God, Q¤k«¤n Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C Sovereign of the universe, :hF§ ¦ rµmÎkµ’’ F h ¦KÎv¨G«¨g¤J /o¨kIg¨v You provide for my every need. Blessed are You, our Living God, Q¤k«¤n Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C Sovereign of the universe, :ohr§ ¦u¦g j«¥©eIP /o¨kIg¨v You open eyes that cannot see. <<< QUr¨C Baruch attah Adonai eloheinu melech ha-olam, she’asani b’tselem elohim. Baruch attah Adonai eloheinu melech ha-olam, shelo asani nochri/nochriyah. Baruch attah Adonai eloheinu melech ha-olam, shelo asani aved/shifchah. Baruch attah Adonai eloheinu melech ha-olam, she’asah li kol tsorki. Baruch attah Adonai eloheinu melech ha-olam, pokei’ach ivrim. 165 PESACH MORNING SERVICE MORNING BLESSINGS Blessed are You, our Living God, Q¤k«¤n Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C Sovereign of the universe, You clothe the naked. :ohnª ¦ r£g Jh ¦C§k©n /o¨kIg¨v Blessed are You, our Living God, Q¤k«¤n Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C Sovereign of the universe, :ohrUx£ ¦ t rhT© ¦ n /o¨kIg¨v You free those who are bound. Blessed are You, our Living God, Q¤k«¤n Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C Sovereign of the universe, :ohpUp ¦ F § ;¥eIz /o¨kIg¨v You lift up those bent low.

Blessed are You, our Living God, Q¤k«¤n Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C Sovereign of the universe, :r¤c«¨dÎhs£ ¥g§m¦n ihf¥ ¦ N©v /o¨kIg¨v You support our human steps. Blessed are You, our Living God, Q¤k«¤n Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C Sovereign of the universe, :vrUc§d¦C ¨ k¥t¨r§G¦h r¥zIt /o¨kIg¨v You fortify Israel with strength. Blessed are You, our Living God, Q¤k«¤n Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C Sovereign of the universe, You crown Israel with glory. :vr¨ ¨t§p¦,§C k¥t¨r§G¦h r¥yIg /o¨kIg¨v Blessed are You, our Living God, Q¤k«¤n Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C Sovereign of the universe, :©j««F ;¥g¨H©k i,IB© ¥ v /o¨kIg¨v You give strength to the weary. Blessed are You, our Living God, Q¤k«¤n Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C Sovereign of the universe, You take away sleep from my eyes and h©bh¥g¥n v¨b¥J rh ¦c£g©N©v /o¨kIg¨v slumber from my eyelids. :h¨P©g§p©g¥n vnUb ¨ ,U §

Baruch attah Adonai eloheinu melech ha-olam, malbish arumim. Baruch attah Adonai eloheinu melech ha-olam, mattir asurim. Baruch attah Adonai eloheinu melech ha-olam, zokeif k’fufim. Baruch attah Adonai eloheinu melech ha-olam, ha-meichin mits’adei gaver. Baruch attah Adonai eloheinu melech ha-olam, ozeir yisra’el bigvurah. Baruch attah Adonai eloheinu melech ha-olam, oteir yisra’el b’tif’arah. Baruch attah Adonai eloheinu melech ha-olam, ha-notein laya’eif ko’ach. Baruch attah Adonai eloheinu melech ha-olam, ha-ma’avir sheinah mei’einai ut’numah mei’af’appai. rjav ,ufrc jxpk ,hrja ,kp, 166

THE GIFT OF FREEDOM o¨k«ug§k We should always be in awe o¦h«©n¨J tr§h ¥ o¨s¨t t¥v§h o¨k«ug§k of God in private as well as in ,¤n¡t¨vÎk©g vs ¤«unU /hUk¨D©c§F r,«¥ ¤ X©C public; speak the truth aloud and mean it in our heart. :«uc¨c§k¦C ,¤n¡t r¥c«usu § h¦v§h Our Living God and God of our Ubh«¥v«k¡t vuvh Wh«¤b¨p§K¦n iImr ¨ hv§h ¦ ancestors, help us to live according Ub«¥kh¦Dr© §T¤J /Ubh«¥,Ic£t h¥v«kt¥u to Your teaching and to hold fast to Your commands. Let us not come k©t§u /Wh«¤,I §m¦n§C Ub«¥e§C©s§u W«¤,¨rI,C § into the power of sin or wrong- h¥sh¦k t«k§u ty¥ § j hsh¦k ¥ t«k Ub«¥th ¦c§T doing, temptation or disgrace. Let h¥sh¦k t«k§u iIh¨X¦b h¥sh¦k t«k§u vrh¥ ¨ c£g no evil within us control us, and keep us far from bad people and bad /gr¨ ¨v r¤m«¥h Ub«¨CÎy¤k§J©T k©t§u /iIh¨Z¦c company. Help us hold fast to the r¥c¨j¥nU gr ¨ os¨ ¨t¥n Ub«¥ehj§ ¦ r©v§u good within us and to good deeds, cIY©v r¤m«¥h§C Ub«¥e§C©s§u /gr ¨ and bend our will and our desires to serve You. Give us today, and every Ubr§m¦hÎ,¤ «¥ t ;«f§u /oh ¦cIy oh¦G£g©n§cU day, grace, kindness and mercy in oIH©v Ub«¥b§,U /Q¨kÎs¤C§g©T§J¦v§k Your sight and in the sight of all ohn£ ¦ j©r§kU s¤x«¤j§kU i¥j§k oIhÎkµ’f§cU who regard us, and grant us Your love and kindness. Blessed are You /Ub«¥tIrÎkµ’f h¥bh¥g§cU Wh«¤bh¥g§C God, inspiring Your people Israel QUr¨C :oh ¦cIy oh¦s¨x£j Ub«¥k§n§d¦,§u with love and kindness. oh ¦cIy ohs¨ ¦x£j knID ¥ /vuvh vT© ¨ t :k¥t¨r§G¦h IN©g§k o¨k«ug§k L’olam y’hei adam y’rei shamayim ba-seiter k’va-galui, umodeh al ha-emet, v’doveir emet bilvavo. h¦v§h Y’hi ratson mill’fanecha, Adonai eloheinu veilohei avoteinu, shetargileinu b’toratecha v’dabb’keinu b’mitsvotecha, v’al t’vi’einu lo lidei cheit v’lo lidei aveirah, v’lo lidei nissayon v’lo lidei vizzayon, v’al tashlet banu yeitser ha-ra, v’harchikeinu mei’adam ra umeichaveir ra. V’dabb’keinu b’yeitser ha-tov uv’ma’asim tovim, v’chof et yitsreinu l’hishta’bed lach, ut’neinu ha-yom uv’chol yom, l’chein ul’chesed ul’rachamim, b’einecha uv’einei chol ro’einu, v’tigm’leinu chasadim tovim. Baruch attah Adonai, gomeil chasadim tovim l’ammo yisra’el. The Gift of Freedom and the ‘inclination towards evil’, a One of the morning blessings thanks God powerful drive within us that needs to be for not making us a ‘slave’, a celebration of channelled. This drive provides the energy our freedom as human beings to choose how that leads to procreation, human creativity we conduct our life. The first two passages and positive actions in the world (Genesis in this section explore how this freedom is to Rabbah 9:7), but unless controlled it be used in the service of God, choosing the becomes destructive. This struggle continues way of goodness and the affirmation of life. throughout life, but, in the rabbinic view, the In the rabbinic view there is a daily teachings and practices of Torah lend struggle within human beings between the support to the ‘good inclination’. ‘good inclination’, basic to our humanity, 167 PESACH MORNING SERVICE MORNING BLESSINGS

When reading this paragraph it may be helpful to pause after each of the questions (What are we? What is our life? etc.) to take time to consider our personal response: iICr ¦ Source of existence and of all /oh¦b«s£t¨v h¥b«s£t©u ohn¨ ¦ kIg¨v iICr ¦ human strength, we do not rely on oh¦khP© ¦ n Ubj«©b£ § t Ubh«¥,Ies¦mÎk© § g t«k our own good deeds but on Your great mercy as we lay our needs /Wh«¤b¨p§k Ubh«¥bUb£j©T before You. :oh ¦C©r¨v Wh«¤n£j©rÎk©g hF ¦ God, hear! /v¨g«¨n§J h¨b«s£t God, pardon! /vj«¨ ¨ k§x h¨b«s£t God, listen and act!1 :vG£ ¥ g©u v¨c«¦J§e©v h¨b«s£t What are we? /Ub«¨tÎvn ¨ What is our life? /Ubh«¥H©jÎvn ¤ What is our love? /Ub«¥S§x©jÎvn ¤ What is our justice? /Ubh«¥,Ies¦MÎv© § n What is our success? /Ub«¥,¨gUJ§HÎv©n What is our endurance? /Ub«¥j«FÎvn © What is our power? /Ub«¥,¨rUc§DÎv©n Our God, and God of our ancestors, Ubh«¥v«k¡t vuvh Wh«¤b¨p§k r©nt«BÎvn © what can we say before You? f333 :Ubh«¥,Ic£t h¥¥v«ktu

iICr ¦ Ribbon ha-olamim va’adonei ha-adonim, lo al tsidkoteinu anachnu mapilim tachanuneinu l’fanecha, ki al rachamecha ha-rabbim. Adonai sh’ma’ah, Adonai s’lachah, Adonai hakshivah va’aseih. Mah anu, meh chayyeinu, meh chasdeinu, mah tsidkoteinu, mah y’shu’ateinu, mah kocheinu, mah g’vurateinu, mah nomar l’fanecha Adonai eloheinu veilohei avoteinu. ohn¨ ¦ kIg¨v iICr ¦ Source of existence ... The prayer quotes from Ecclesiastes with Freedom carries with it the responsibility its powerful questioning of the significance to examine our behaviour and constantly of human existence, hevel, a mere breath. review our values and actions. The first We follow the Sephardi tradition that ends paragraph of ribbon ha-olamim contains a the paragraph with the affirmation of the questionnaire that explores the nature of our significance of each individual soul and the life and how it relates to God. judgment it must one day face. 1 Dan 9:18-19. rjav ,ufrc jxpk ,hrja ,kp, 168 t«k£v For in Your presence are not /Wh«¤b¨p§k i¦h«©t§F ohrIC¦D© ¦ v t«k£v the powerful as nothing, the famous ohn¨ ¦ f£j©u /Uh¨v t«k§F oX ¥ v© hJ§b© ¥ t§u as if they had never existed, the learned as if without knowledge, /k¥F§G©v h¦k§c¦F oh¦bIc§bU /gS© ¨n h¦k§c¦F and the intelligent as if without Ubh«¥H©j hnh ¥ u ¦ /Uv«T « Ubh«¥G£g©n c«r hF ¦ insight? To You most of our actions i¦n os¨ ¨t¨v r,InU © /Wh«¤b¨p§k k¤c«¤v are pointless and our daily life is shallow. Even our superiority s©c§k k¤c«¨v k«F©v hF ¦ /i¦h«¨t vn¥ ¨ v§C©v over the animals is nothing.1 For v¨sh,£ ¦ g thv¤ ¦ J /vr ¨«uvY© § v vn¨ ¨ J§B©v everything is trivial except the pure h¥b§p¦k i«uCJ¤ § j§u ihS ¦ iT¦k ¥ soul which must one day give its account and reckoning before the :W«¤s«ucf § t¥X¦f judgment seat of Your glory. k¨c£t Yet we are Your people, the h¥b§C /W«¤,hr§ ¦c h¥b§C /WN© § g Ubj«©b£ § t k¨c£t children of Your covenant, the r©v§C IK T§g«© ¨ C§J¦b¤J /Wc© § v«t o¨v¨r§c©t children of Abraham whom You loved, giving him Your promise on /Ishj§h ¦ e¨j§m¦h g©r « ¤z / v ¨HrIN© ¦ v Mount Moriah; the descendants of ,©s£g /©j«¥C§z¦N©v h¥C©D k©g s©e¡g¤B¤J , bound as an offering on the W§,¨c£v©t¥N¤J /WrIf «¤ C § W§b¦C c«e£g©h altar; the congregation of Jacob ‘Your son, Your special son’; out of W§,¨j§n¦¬¦nU /I,It T§ ¨ c«©v¨t¤J Your love for him and Your delight InJ § ,¤t ,t¨ r¨ «¨e /IC T§ ¨ j«©n¨¬¤J in him, You changed his name to vuvh vT© ¨ t QUr¨C :iUrJh ª u ¦ k¥t¨r§G¦h Israel and Yeshurun.2 Blessed are You God, You make Your name :oh ¦C©r¨C Wn¦ § J ,¤t JS© ¥e§n holy before all. t«k£v Halo ha-gibborim k’ayin l’fanecha, v’anshei ha-sheim k’lo hayu, vachachamim kivli madda, un’vonim kivli haskeil, ki rov ma’aseinu tohu, vimei chayyeinu hevel l’fanecha, umotar ha-adam min ha-b’heimah ayin, ki ha-kol havel l’vad ha-n’shamah ha-t’horah, shehi atidah littein din v’cheshbon lifnei chissei ch’vodecha. k¨c£t Aval anachnu amm’cha, b’nei v’ritecha, b’nei avraham ohav’cha, shenishba’ta lo b’har ha-moriyah, zera yitschak y’chido, shene’ekad al gabei ha-mizbei’ach, adat Ya’akov bincha b’chorecha, shemei’ahavat’cha she’ahavta oto, umissimchat’cha shesamachta bo, karata et sh’mo yisra’el vishurun. Baruch attah Adonai m’kaddesh et shim’cha ba-rabbim.

W§N©g Ub §j«©b£t k¨c£t Yet we are Your people ... significance through our membership of the This paragraph, which is found in both the Jewish people with its special destiny. Ashkenazi and Sephardi tradition, counters 1 Ecc 3:19. the negative conclusion of human 2 insignificance by affirming that we are Yeshurun is a poetic name for Israel, ‘the God’s people, and locates our collective upright one’ (Deut 32:15, 33:5,26, Isa 44:2). 171 PESACH MORNING SERVICE MORNING BLESSINGS

PREPARING TO ENCOUNTER GOD vuvh God rules, God has ruled, /Q¨k¨n vuvh /Q¤k«¤n vuvh God shall rule forever and ever. :s¤g¨u o¨kIg§k Q«k§n¦h vuvh When the rule of God is /.r«¨ ¤t¨vÎkµ’FÎk©g Q¤k«¤n§k vuvh v¨h¨v§u acknowledged throughout the earth, on that day God shall be One, and s¨j¤t vuvh v¤h§v¦h tUv©v oIH©C known as One. :sj¤ ¨ t InJU § Save us, our Living God, to ,IsIv§k /Ubh«¥v«k¡t vuvh Ub«¥ghJIv ¦ proclaim Your holy name and be honoured in praising You. :W«¤,¨K¦v§,¦C j«¥©C©T§J¦v§k W«¤J§sµ’e oJ§k ¥ Blessed is the Eternal One, the Îin ¦ k¥t¨r§G¦h h¥v«k¡t vuvh QUr¨C God of Israel from everlasting /o¨kIg¨v s©g§u o¨kIg¨v to everlasting. Let all the people say: ! /in¨ ¥ t o¨g¨vÎkµ’F rn¨ © t§u Praise God! :V¨hUk§k©v Let everything that has breath /V¨h k¥K©v§T vn¨ ¨ J§B©v k«F praise God. !1 :V¨hUk§k©v vuvh Adonai melech, Adonai malach, Adonai yimloch l’olam va’ed. V’hayah Adonai l’melech al kol ha-arets, ba-yom ha-hu yih’yeh Adonai echad ush’mo echad. Hoshi’einu Adonai eloheinu, l’hodot l’sheim kodshecha l’hishtabei’ach bit’hillatecha. Baruch Adonai elohei yisra’el min ha-olam v’ad ha-olam, v’amar kol ha-am amen, hal’luyah. Kol ha-n’shamah t’halleil yah, hal’luyah.

Q¤k«¤n vuvh God rules ... The Book of is made up of five The Morning Blessings close with two separate sections, individual ‘books’, each passages. The sentence ‘God rules …’ one concluding with verses in praise of God, comes from the Sephardi tradition and a ‘doxology’. The Psalm verses here, which points to the tension between the need to mark the end of the ‘Morning Blessings’ affirm the presence of God in our lives section, are taken from the end of the fourth today and the messianic hope that one day and final ‘books’ within the Book of Psalms God’s rule will be accepted throughout the (106:47-48, 150:6) so that continuity is world. It helps to mark the transition from established between the Bible and the our concerns about our individual existence, liturgy. Verses from the end of the third and the theme of the ‘morning blessings’, to our second ‘books’ within the Book of Psalms focus on our community and our are similarly used to mark the end of the relationship with God in the next section, Verses of Song section. the Verses of Song. 1 Zech 14:9, Ps 106:47-48, Ps 150:6. vrnzs heuxp jxpk ,hrja ,kp, 172

vrnzs heuxp VERSES OF SONG

In this section we consider our personal and communal relationship with God. Between ‘Blessed be the One’ and ‘Praised be Your name forever’ (page204) on festivals a minimal selection may be taken from the ‘Verses of Song’. Some congegations stand during the recital of Baruch She’amar.

THE GIFT OF CREATION QUr¨C Blessed be the One, at whose word the world exists. r©n¨t¤J QUr¨C Blessed be the One, :tUv QUrC¨ :o¨kIg¨v v¨h¨v§u whose word is deed. Blessed be the One, :vGIg ¤ u § rnIt ¥ QUr¨C whose command stands firm. Blessed be the One, :o¥H©e§nU r¥zID QUr¨C who causes creation. :,hJt ¦ r§ ¥c vGIg ¤ QUr¨C Blessed be the One, who has mercy on the earth. :.r«¨ ¤t¨v k©g o¥j©r§n QUr¨C Blessed be the One, :,IHr§ ¦C©v k©g o¥j©r§n QUr¨C who has mercy on creation. Blessed be the One, who gives :uh¨t¥rh¦k cIy r¨f¨G o¥K©J§n QUr¨C a good reward to the faithful. :vr ¨«ut th ¦c¥nU v¨k¥p£t rh ¦c£g©n QUr¨C Blessed be the One, who takes away darkness and brings on light. :j©m«¤b¨k o¨H©e§u s©g¨k hj © k¥t QUr¨C Blessed be the One, who exists before time itself v¨k§u©g uh¨b¨p§k ih¥t¤J QUr¨C and endures for eternity. oh¦b¨p t«u¬n © t«k§u vj§ ¨ f¦J t«k§u Blessed be the One in whom there is no fault and no forgetfulness, who /sj« ©«J j©E¦n t«k§u shows no favour and takes no bribe, uhf¨¨ r§SÎkµ’f§C tUv ehS© ¦m whose ways are righteous and all of whose deeds are love. :uhG£ ¨ g©nÎkµ’f§C shx¨ ¦ j§u <<< 173 PESACH MORNING SERVICE VERSES OF SONG

Blessed be the One, :kh ¦M©nU vsIP ¤ QUr¨C who redeems and rescues. Blessed be God, who gives Israel Î,¤t k¥t¨r§G¦h IN©g§k i©,¨B¤J QUr¨C [this Sabbath of rest and] [Î,¤t§u v¤Z©v ,¨C©Xv© oIh] this Festival of Unleavened Bread, gathering us together in holiness. /v¤Z©v ,IMN© © v dj © oIh Blessed be the One, /v¤Z©v Gs ¤««e tr§ ¨ e¦n cIy oIhÎ,¤t and blessed be God’s name and blessed be the knowledge :«unJ § QUr¨cU tUv QUr¨C of God for all eternity. :s©g hn§kIg§k ¥ Ir§f¦z QUr¨cU

QUr¨C Baruch she’amar v’hayah ha-olam. Baruch hu. Baruch omeir v’oseh. Baruch gozeir um’kayyeim. Baruch oseh v’reishit. Baruch m’racheim al ha-arets. Baruch m’racheim al ha-b’riot. Baruch m’shaleim sachar tov lirei’av. Baruch ma’avir afeilah umeivi orah. Baruch eil chai la’ad v’kayam lanetsach. Baruch she’ein l’fanav avlah v’lo shich’chah v’lo masso fanim, v’lo mikkach shochad, tsaddik hu b’chol d’rachav v’chasid b’chol ma’asav. Baruch podeh umatsil. Baruch shennatan l’ammo yisra’el et [yom ha- ha-zeh v’et] yom chag ha-matsot ha-zeh, et yom tov mikra kodesh ha-zeh. Baruch ha-manchil m’nuchah l’ammo yisra’el b’yom shabbat kodesh. Baruch hu u’varuch sh’mo, uvaruch zichro l’olmei ad.

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r©n¨t¤J QUr¨C Blessed be the One ... The passage locates God at the centre of This passage marks the formal opening of creation. God spoke and worlds came into the Verses of Songs. Considered to be of existence. Yet this is no God who remains ancient origin, it contains Biblical and remote from creation, but one who continues Talmudic phrases. As yet another example to speak, who acts with rachamim, of the roots of British Reform in the translated here as ‘mercy’ but meaning a Sephardi tradition, our version contains deep and abiding love for the earth and all verses to mark the Shabbat and the phrase creatures that inhabit it. The world is to be ‘who takes away darkness and brings on built upon values, and though human beings light’, which are not to be found in may fail to live up to them, ultimate justice Ashkenazi versions. and integrity lie with God who shows no favour and cannot be bribed. vrnzs heuxp jxpk ,hrja ,kp, 174

QUr¨C Blessed are You, our Living Q¤k«¤n Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C God, Sovereign of the universe, great /J«us¨E©v§u k«us¨D©v Q¤k«¤N©v /o¨kIg¨v and holy in power, Source of mercy; praised by Your people; worshipped /IN©g hp§ ¦ C k¨Kªv§n /in£ ¨ j©r¨v c¨t and glorified by the tongue of all who Îkµ’F iIJ§k¦C r¨t«p§nU j¨CªJ§n love and serve You. Therefore we s¦u¨s hrh ¥ J§ ¦ cU :uhs¨ ¨c£g©u uhsh ¨ x£ ¦ j praise You with the psalms of Your servant ; with prayers and /Ubh«¥v«k¡t vuvh W§k¤K©v§b WS§ §c©g songs we declare Your glory, Your W§s«uv§b ,Irhn§z¦cU ¦ ,Ij¨c§J¦C greatness, Your splendour, and Your rhF§z©b§ ¦ u Wfh¦k§ § n©b§u Wr¤ §t¨p§b W§k¤S©d§b majesty. We proclaim Your name, our Sovereign, our God, who alone is h¥j shj¨ ¦ h /Ubh«¥v«k¡t Ub«¥F§k©n Wn¦ § J the life of all existence, and whose «unJ § r¨t«p§nU j¨CªJ§n /ohn¨ ¦ kIg¨v name is worshipped and glorified :s©g hs£ ¥g forever and ever. Blessed are You God, the Sovereign /vuvh vT© ¨ t QUr¨C praised in all worship. :,Ij¨C§J¦T©C k¨Kªv§n Q¤k«¤n

QUr¨C Baruch attah Adonai eloheinu melech ha-olam, ha-melech ha-gadol v’ha-kadosh, av ha-rachaman, m’hullal b’fi ammo, m’shubbach um’fo’ar bilshon kol chasidav va’avadav. Uv’shirei david avd’cha n’hallelcha Adonai eloheinu, bishvachot uvizmirot n’hod’cha, n’gaddelcha, n’fa’ercha, v’namlich’cha, v’nazkir shimcha malkeinu eloheinu, yachid chei ha-olamim, m’shubbach um’fo’ar sh’mo adei ad. Baruch attah Adonai, melech m’hullal ba-tishbachot.

The closing paragraph prepares the way David, that are to be a major feature of the for the Psalms, traditionally ascribed to King coming section. 179 PESACH MORNING SERVICE VERSES OF SONG

PSALMS OF THANKSGIVING AND PRAISE Psalm 121 tfe 1 t A Pilgrim Song ,Ik£g«©N©k rhJ ¦ t¨¬¤t I lift up my eyes to the hills; ohr¨ ¦v¤vÎk¤t h©bh¥g t¬¤ ¨ t where shall I find my help? :hr§z¤ ¦ g t«c¨h i¦h«©t¥n 2My help is from God alone, vuvh o¦g¥n hr§z¤ ¦ gc Maker of heaven and earth. :.r«¨ ¤t¨u o¦h«©n¨J vG ¥ «g 3God will not allow your foot to slip, W«¤k§d©r yIN©k iT¦hÎk© ¥ td for your Guardian does not slumber. :Wr§ «¤n«J oUb¨hÎk©t 4Know that the Guardian of Israel i¨Jh¦h t«k§u oUb¨hÎt«k v¥B¦vs never slumbers and never sleeps. :k¥t¨r§G¦h r¥nIJ 5God is your Guardian, W«¤r§n«J vuvhv God is your shade at your right hand. :W«¤bh¦n§h s©hÎk©g W §K¦m vuvh u 6The sun will not strike you by day v¨F«¤F©hÎt««k Jn«¤ ¤ Xv© onIh ¨ nor the moon by night. :v¨k§h«¨K©C j«¥© r¨h§u z 7God will guard you from all evil, g¨rÎkµ’F¦n Wrµ’ §n§J¦h vuvh guarding your soul. :W«¤J§p©bÎ,¤t r«n§J¦h j 8God will guard your going out and your W«¤tIcU W,t¥ § mÎrµ’n§J¦h vuvh coming in now and for evermore. :o«¨kIgÎs©g§u vT© ¨ g¥n

Shir lama’alot. 1t¨¬¤t Essa einai el he-harim, mei’ayin yavo ezri. 2Ezri mei’im Adonai, oseih shamayim va’arets. 3Al yittein lammot raglecha, al yanum shom’recha. 4Hineih lo yanum v’lo yishan shomeir Yisra’el. 5Adonai shom’recha, Adonai tsill’cha al yad y’minecha. 6Yomam ha-shemesh lo yakkekkah, v’yarei’ach ba-lailah. 7Adonai yishmorcha mikkol ra, yishmor et nafshecha. 8Adonai yishmor tseit’cha uvo’echa, mei’attah v’ad olam. tfe Psalm 121 us look upwards - to the hills and beyond for The heading of this Psalm is literally ‘a help, to God who is the ‘maker of heaven ’ and may refer to the and earth’, who protects us from dangers pilgrimage ‘up to’ , or the words that come from the sun and moon above us. to be sung on climbing the steps to the The imagery, in part, is military. While the temple. The repeated phrases (five times the left hand holds a shield and the right-hand a verb for ‘guarding’) and the way each verse sword, the right side is vulnerable and builds on the one before suggest the physical dependent on one’s companion on that side act of rising upwards step by step. for protection, your ‘right hand man’. It is Throughout the Psalm the imagery makes God who protects our vulnerable side. vrnzs heuxp jxpk ,hrja ,kp, 180

Psalm 150 be 1 V¨hUk§k©v Hallelujah - Praise God! V¨hUk§k©vt Give praise to God in God’s holy place, IJsµ’ §e§C k¥tÎUk§k©v praise in God’s mighty heavens, 2 :IZªg gh«¦© e§r ¦C UvU«k§k©v praise for God’s powerful deeds, c praise for God’s surpassing greatness. uh, ¨«rUc§d¦C UvU«k§k©v 3Give praise to God with the shofar blast; :IkSª §D c«r§F UvU «k§k©v d praise with the lyre and harp, r¨pIJ g©e«¥,§C UvU «k§k©v 4praise with drums and dancing, :rIBf§ ¦ u k¤c«¥b§C UvU «k§k©v praise with the lute and pipe. kIjnU ¨ ;«,§C UvU «k§k©vs 5 Give praise to God :c¨dUgu § oh¦B¦n§C UvU «k§k©v with the clash of cymbals, g©n«¨JÎh¥k§m§k¦m§C UvU «k§k©vv praise with the clanging cymbals. 6Let everything that has breath :v¨gUr, § h¥k§m§k¦m§C UvU «k§k©v u praise God. V¨h k¥K©v§T vn¨ ¨ J§B©v k«F Hallelujah - Praise God! V¨hUk§k©v

1V¨hUk§k©v Hal’luyah Hal’lu eil b’kodsho, hal’luhu birki’a uzzo. 2Hal’luhu bigvurotav, hal’luhu k’rov gudd’lo. 3Hal’luhu b’teika shofar, hal’luhu b’neivel v’chinnor. 4Hal’luhu b’tof umachol, hal’luhu b’minnim v’ugav. 5Hal’luhu b’tsilts’lei shama, hal’luhu b’tsilts’lei t’ru’ah. 6Kol ha-n’shamah t’halleil yah. Hal’luyah.

be play at full volume. It is as if words are no This Psalm, the last in the Book of longer sufficient to praise and glorify God, Psalms, is a doxology, a hymn of praise to and only pure musical sounds can express God, a fitting conclusion to the book known the author’s wonder and amazement. As as Sefer Tehillim, ‘the Book of Praises’. befits such a universal theme, it is not the The Jerusalem temple on earth and the Jewish people alone who are called upon to heavens, where God was thought to dwell, praise God, but every soul, every living are linked together through this song. The creature that knows God as the source of its entire temple orchestra is called upon to existence. 199 PESACH MORNING SERVICE VERSES OF SONG

QUr¨CBlessed be God forever. o¨kIg§k vuvh QUr¨C Amen and amen. /in¨ ¥ t§u in¨ ¥ t Blessed be Almighty God, the God of Israel, /k¥t¨r§G¦h h¥v«k¡t ohv ¦«k¡t vuvh QUr¨C who alone works wonders. :IS©c§k ,It¨k§p¦b v¥G«g Blessed be the nearness /o¨kIg§k IsIc§F oJ ¥ QUr¨cU of God’s Presence forever, for God’s Presence fills all the earth. /.r«¨ ¤t¨vÎkµ’F ,¤t IsIcf § t¥k¨N¦h§u Amen and amen.1 :in¨ ¥ t§u in¨ ¥ t

QUr¨C Baruch Adonai l’olam amen v’amen, Baruch Adonai elohim elohei yisra’el, oseih nifla’ot l’vaddo. Uvaruch sheim k’vodo l’olam, v’yimmalei ch’vodo et kol ha-arets, amen v’amen.

o¨kIg§k vuvh QUr¨C and Job represent our human self-revelation Blessed be God forever ... to God. The Biblical Book of Psalms is divided up As we noted at the end of the ‘Morning into five separate sections, presumably Blessings’, the conclusion of each of the intended to correspond to the five ‘Books of five ‘books’ within the Book of Psalms is Moses’, the Torah. The Torah is regarded in marked with a couple of verses in praise of Jewish tradition as the direct revelation from God, a ‘doxology’, and these were also God to human beings given through Moses. introduced into the morning service to mark The second part of the Hebrew Bible, the the end of the two opening preparatory Prophets, is also understood to be the sections. The texts at the close of the revealed word of God, but affected by the Morning Blessings were taken from Psalm particular experience and style of the 106:47-48 and Psalm 150:6. Here they are prophet himself. However, the third section taken from Psalms 89:53 and 72:18-19. of the Hebrew Bible, the ‘Writings’, Again their presence provides a link beginning with the Psalms, is considered to between the Psalms, the earliest form of be made up of books that are inspired by the Jewish liturgy, and our own community ‘holy spirit’, but are far more works of the prayers. human imagination. Books like the Psalms 1 Ps 89:53;72:18-19. vrnzs heuxp jxpk ,hrja ,kp, 200

,©n§J¦b The breath of life in every Î,¤t Qr¨ ¥c§T hjÎkµ’ © F creature shall bless You, God our /Ubh«¥v«k¡t vuvh Wn¦ § J ,© n§ J¦b Creator, and the spirit of all flesh o¥nIr,U § r¥t¨p§T rG¨ ¨ CÎkµ’F jU© r§ «u ever recalls Your beauty and Your greatness. From everlasting to ever- i¦n :shn¨ ¦ T Ub«¥F§k©n Wr§ §f¦z lasting You are God. Besides You we v¨T©t o¨kIg¨vÎs©g§u o¨kIg¨v have no power that can rescue and Q¤k«¤n Ub«¨k ih¥t Wh«¤s¨g§k©C¦nU /k¥t save us, free and deliver us, and kh ¦M©nU vsIP ¤ gh«¦© JInU k¥tID answer and care for us. At all times of trouble and distress there is no ruler v¨r¨m ,¥gÎkµ’f§C /o¥j©r§nU v¤b«ugu § who can help and support us but You. r¥z«ug Q¤k«¤n Ub«¨k ih¥t v¨eUmu § God of the first and of the last ages, oh¦bIJtr¨ ¦v h¥v«k¡t :W«¤,¨kUz Qn ¥«uxu § God of all creatures, acknowledged in /,IHr§ ¦CÎkµ’F VI© «k¡t /oh¦bIr£j©t¨v§u every generation, adored in all worship - You guide Your universe k¨Kªv§n©v /,Is¨kITÎkµ’F iIs£t with love, and Your creatures with In¨kIg d¥v©b§n©v /,Ij¨C§J¦T©vÎkµ’f§C mercy. God neither slumbers nor vuvh©u :ohn£ ¦ j©r§C uh,IH ¨ r§ ¦cU s¤x«¤j§C sleeps, but wakes the sleepers, and r¥rIgn© § v /iJh¦h ¨ t«k§u oUb¨h t«k rouses the uncaring, restoring life beyond death, healing the sick, giving v¤H©j§n /ohn¨ ¦ S§r¦b .h¦e¥N©v§u oh¦b¥J§h sight to the unseeing and raising up j«¥© e«uP /oh¦k«uj t¥p«uru § oh,¥ ¦ n those bent low. To You alone we W§S©c§k W§k /oh¦pUpF § ;¥eIzu § ohr§ ¦u¦g declare our gratitude. f336 :ohsIn ¦ Ubj«©b£ § t

,©n§J¦b kol chai t’vareich et shimcha Adonai eloheinu, v’ru’ach kol basar t’fa’eir ut’romeim zichr’cha malkeinu tamid. Min ha-olam v’ad ha-olam attah eil, umibal’adecha ein lanu melech go’eil umoshi’a podeh umatsil, v’oneh um’racheim, b’chol eit tsarah v’tsukah, ein lanu melech ozeir v’someich zulatecha. Elohei ha- v’ha-acharonim, elo’ah kol b’riot, adon kol toladot, ha-m’hullal b’chol ha-tishbachot, ha-m’naheig olamo b’chesed uvri’otav b’rachamim. Vadonai lo yanum v’lo yishan, ha-m’oreir y’sheinim v’ha-meikits nirdamim, m’chayeh meitim v’rofei cholim, pokei’ach ivrim v’zokeif k’fufim, l’cha l’vadd’cha anachnu modim.

h©jÎkµ’F ,©n§J¦b earlier part is mentioned as part of The breath of life in every creature ... the conclusion of the Passover Seder These opening words, ‘the breath of life in (Pesachim 118a). every creature …’, introduce a long prayer, The prayer works by the accumulation of added to the Morning Service on Shabbat, words: firstly about the qualities of God, that continues as far as . Of then about our inadequacy in finding enough ancient origin, the latter part is ascribed to ways of expressing our gratitude, but finally Rabbi Yochanan as a thanksgiving prayer citing how every organ of speech and every for rainfall (Berachot 59b). Similarly the part of ourselves should praise God. 201 PESACH MORNING SERVICE VERSES OF SONG

UKt§ ¦ u If our mouths /o¨H©f vrh ¨ J ¦ t¥k¨n Ubh«¦p UKt§ ¦ u were full of song as the sea, our tongues with joyful sounds /uh¨K©D iIn£v©F v¨B¦r Ub«¥bIJ§kU like the roar of its waves, /©gh«¦e¨r h¥c£j§r¤n§F j©c«¤J Ubh«¥,I,p¦ § G§u our lips with praise as the outspread sky, /©j«¥r¨H©f§u Jn«¤ ¤ XF© ,Irht§ ¦ n Ubh«¥bh¥g§u our eyes shining like the sun and the moon, /o¦h«¨n¨J hr§ ¥J¦b§F ,IGUrp § Ubh«¥s¨h§u our hands stretched out like eagles’ wings in the air, /,Ik¨H©t¨F ,IK©e Ubh«¥k§d©r§u our feet as swift as the wild deer; oheh ¦ P§ ¦ x©n Ub«¨t ih¥t we still could not thank You enough, /Ubh«¥v«k¡t vuvh W§k ,IsIv§k God our Creator, or bless Your name, /Ub«¥F§k©n Wn¦ § J ,¤t Qr¨ ¥c§kU our Sovereign, ohp¨ ¦ k£t h¥p§k©t ;¤k«¤t¥n ,j© © t k©g for even one of the thousands upon thousands /,IcIY©v ohn¨ ¦ g§P ,Ic¨c§r h¥C¦r§u of the countless good deeds You did for our ancestors and for us. :Ub«¨N¦g§u Ubh«¥,Ic£tÎo¦g ,h«¦¨ G¨g¤J <<< UKt§ ¦ u V’illu finu malei shirah cha-yam, ul’shoneinu rinnah ka-hamon gallav, v’siftoteinu shevach k’merchavei raki’a, v’eineinu m’irot ka-shemesh v’cha-yarei’ach, v’yadeinu f’rusot k’nishrei shamayim, v’ragleinu kallot ka-ayalot, ein anu maspikim l’hodot l’cha Adonai eloheinu, ul’vareich et shimcha malkeinu, al achat mei’elef alfei alafim, v’ribbei r’vavot p’amim ha-tovot, she’asita im avoteinu v’immanu.

Like other parts of the liturgy it also Biblical source would have recognised that moves from the universal, God as Creator though it asserts that God’s ‘dwelling’ is who watches over creation with love and far removed from us, yet God is present mercy, to the particular acts of rescue and with those ‘whose spirit is crushed’, to support God has shown to Israel, only to revive them. return to the universal at the end. By its The final sentences, beginning b’fee emphasis on God as one who ‘frees the poor yesharim, contain, in the Sephardi version, a … and needy’ it affirms a value system that double acrostic naming Isaac and Rebecca. it is our responsibility, as God’s witnesses It is not known whether this hints at the and partners, to maintain. name of the author and his wife, or is a The concluding section, recited only on playful way of celebrating the patriarch Shabbat and festivals, begins with Shochen and matriarch. Ad (Is 57:15). Those familiar with the vrnzs heuxp jxpk ,hrja ,kp, 202

Our Redeemer, /Ubh«¥v«k¡t vuvh Ub«¨T§k©t§D o¦h«©r§m¦N¦n You rescued us from Egypt, /Ub«¨,hs§ ¦P ohs¨ ¦c£g ,h¥C¦nU freed us from the camp of slavery. In times of famine You fed us. /Ub«¨T§b©z c¨g¨r§C In times of plenty You supported us. /Ub«¨T§k©F§k¦F g¨c¨G§cU From violence You delivered us, from plagues You saved us, /Ub«¨T§k©M¦v cr«¤ ¤j¥n and from many terrible diseases You /Ub«¨T§y©K¦n r¤c«¤S¦nU rescued us. :Ub«¨,h ¦K¦S oh ¦C©r§u oh¦g¨r o¦h¨kµj¥‘nU Until now Your love has been our help /Wh«¤n£j©r UbUr¨z£ « g v¨B«¥v s©g and Your kindness has not left us. /Wh«¤s¨x£j UbU «c¨z£g t«k§u Therefore the limbs You formed in us, /Ub«¨C T§d«©¨ K¦P¤J ohr¨ ¦c¥t i¥FÎk©g the spirit and soul You breathed into us /Ubh«¥P©t§C T§¨ j«©p¨B¤J vn¨ ¨ J§bU jU© r§ «u and the tongue You set in our mouth, /Ubh«¦p§C T§¨ n«©G rJ£ ¤ t iIJ¨k§u ever shall they UjC© § Jhu ¦ Ufr¨ §chu ¦ UsIh o¥v i¥v thank, bless, praise, glorify and sing to Your name, W§n¦JÎ,¤t Urr §«uJhu ¦ Ur£t¨phu ¦ our Ruler. :shn¨ ¦ , Ub«¥F§k©n For every mouth shall thank You, /vsIh ¤ W§k v¤PÎkµ’f hF ¦ every tongue praise You, /©j«¥C©J§, W§k iIJ¨kÎkµ’f§u every eye look to You, every knee bend to You /v¤P§m¦, W§k i¦h«©gÎkµ’f§u and our pride /gr§ ©f¦, W§k Q¤r«¤CÎkµ’f§u shall bow low before You. /v¤u£j©T§J¦, Wh«¤b¨p§k v¨nIeÎkµ’f§u All hearts shall fear You /WU «t¨rh¦h ,Ic¨c§K©vÎkµ’f§u and our innermost being sing praises to Your name, /W«¤n§J¦k Ur§N©z§h ,Ih¨k§fU cr«¤ ¤eÎkµ’f§u as it is said: /rn¡ © t¤B¤J r¨c¨S©F <<< Mimmitsrayim g’altanu Adonai eloheinu, umibbeit avadim p’ditanu, b’ra’av zantanu, uv’sava kilkaltanu, meicherev hitsaltanu, umiddever millat’tanu, umeicholayim ra’im v’rabbim dillitanu. Ad heinnah azarunu rachamecha, v’lo azavunu chasadecha, al kein eivarim shepilagta banu, v’ru’ach un’shamah shenafachta b’apeinu, v’lashon asher samta b’finu, hein heim yodu viyvar’chu viyshabb’chu viyfa’aru, viyshor’ru et shimcha malkeinu tamid. Ki chol peh l’cha yodeh, v’chol lashon l’cha t’shabei’ach, v’chol ayin l’cha titspeh, v’chol berech l’cha tichra, v’chol komah l’fanecha tishtachaveh, v’chol ha-l’vavot yira’ucha, v’chol kerev uch’layot y’zamm’ru lishmecha, ka-davar shene’emar, 203 PESACH MORNING SERVICE VERSES OF SONG ‘All my bones shall say, /v¨b§r«©nt«T h,In © §m©gÎkµ’F God who is like You, who frees the poor /WIn¨ « f hn ¦ vuvh from those too strong for them, /UB«¤N¦n e¨z¨j¥n h¦b¨g kh ¦M©n the poor and needy :Ik§z«D¦n iIhc¤ § t§u h¦b¨g§u 1 from their exploiter?’ /Q¨KÎvn§ ¤ s¦h h¦n Who is like You, who is equal to You, who can be compared to You, :Q¨kÎQµ’r£g©h hnU ¦ Q¨KÎv¤u§J¦h h¦nU the great, mighty and awesome God, /trIB© ¨ v§u rIC¦D©v kIs¨D©v k¥t¨v transcendent God, :.r«¨ ¤t¨u o¦h«©n¨J v¥b«e iIh§k¤g k¥t Creator of heaven and earth? kol atsmotai tomarna, Adonai mi chamocha, matsil ani meichazak mimennu, v’ani v’evyon miggozlo. Mi yidmeh lach, umi yishveh lach, umi ya’aroch lach. Ha-eil ha-gadol ha-gibbor v’ha-nora, eil elyon, koneih shamayim va’arets.

OUR PRAISE OF GOD i¥fIJ God is the One :InJ § JIs¨e§u oIrn ¨ /s©g i¥fIJ who dwells in eternity, /cU,¨f§u whose being is high and holy. So it is written in the Psalms: /vuvh©C oheh ¦ S© ¦m Ub§B©r ‘You righteous rejoice in the Eternal! :v¨K¦v§, v¨ut¨b ohr¨ ¦J§h©k It is right for honest people to pray.’2 By the mouth of the upright You are exalted, /onI ¨ r,¦§ T ohr¨ ¦J§h hp§ ¦ C by the words of the righteous You are blessed, /Qr ©C¨ ,¦§ T oheh ¦ S ¦m© hr§ ¥c¦s§cU by the tongue of the pious /JS ¨e© ,¦§ T ohsh ¦ x ¦ j£ iIJ§k¦cU You are honoured, and among the holy :k¨Kv© ,¦§ T ohJIs ¦ e§ cr«¤ ¤e§cU You are sanctified. i¥fIJ Shochein ad, marom v’kadosh sh’mo. V’chatuv, rann’nu tsaddikim badonai, la-y’sharim navah t’hillah. B’fi y’sharim titromam, uv’divrei tsaddikim titbarach, uvilshon chasidim titkadash, uv’kerev k’doshim tit-hallal. s©g i¥fIJ ... dwells in eternity ... each line make an acrostic spelling the name The opening words are based on a verse in Yitschak, Isaac. Similarly in the Sephardi Isaiah 57:15. At this point in traditional tradition the third letter in each line spells Ashkenazi services the person who leads the Rivkah, Rebecca. In the Ashkenazi tradition Shabbat Morning Service takes over. the word order is different and only on and is it altered so ohr¨ ¦J§h h¦p§C By the mouth of the upright ... that the name Rebecca appears. The initial letters of the second word in 1 Psalm 35:10 2 :1. vrnzs heuxp jxpk ,hrja ,kp, 204

Traditional authorities differ as to whether or not to stand during Yishtabach, but it is conventional to stand in anticipation of the Chatsi Kaddish and Bar’chu that follow it. j©C©T§J¦h Praised be Your name /Ub«¥F§k©n s©g¨k Wn¦ § J forever, for You are the God who is kIs¨D©v Q¤k«¤N©v k¥t¨v j©C©T§J¦h the great and holy Sovereign in W§k h¦F /.r«¨ ¤t¨cU o¦h«©n¨XC© JIs¨E©v§u heaven and on earth. Therefore, our God and God of our ancestors, Ubh«¥,Ic£t h¥v«kt¥u Ubh«¥v«k¡t vuvh v¤t¨b song and praise, holiness and v¨Xs§ªe /vj¨ ¨ c§JU rhJ ¦ s¤g¨u o¨k«ug§k majesty, blessing and gratitude W§n¦J§k ,It¨sIvu § ,«ufr§ ¨C /,Uf§k©nU belong to Your great and holy s©g§u o¨kIgnU ¥ /J«us¨E©v§u k«us¨D©v name forever and ever. From age to age You are God. Blessed are v¨T©t QUr¨C :k¥t vT© ¨ t o¨kIg You God, Creator of every living i«uCr ¦ /,«unJ§B© ¨ vÎkµ’f tr ¥«uC /vuvh being, the power behind all actions, h¥rhJ§ ¦ C r¥jIC©v /ohG£ ¦ g©N©vÎkµ’F who chooses songs and psalms, :ohn¨ ¦ kIg¨v h¥j Q¤k«¤n /vr§ ¨n¦z Sovereign, life of all existence. j©C©T§J¦h Yishtabbach shimcha la’ad malkeinu, ha-eil ha-melech ha-gadol v’ha-kadosh ba-shamayim uva’arets, ki l’cha na’eh Adonai eloheinu veilohei avoteinu l’olam va’ed, shir ush’vachah, k’dushah umalchut, b’rachot v’hoda’ot l’shimcha ha-gadol v’ha-kadosh, umei’olam v’ad olam attah eil. Baruch attah Adonai, borei chol ha-n’shamot, ribon kol ha-ma’asim, habocher b’shirei zimrah, melech chei ha-olamim.

j©C©T§J¦h Praised be Your name forever ... fifteen words in praise of God are included This blessing was fixed to mark the in traditional versions, in line with the conclusion of the section of ‘Verses of courtly mode of praise so common Song’, just as Baruch She’amar opened it. throughout this section. Appropriately it asserts that ‘song’ is a fitting way to praise God. As many as 205 PESACH MORNING SERVICE THE SH’MA AND ITS BLESSINGS

Chatsi Kaddish JhS© ¦e h ¦m£j k©S©D§,¦h Let us magnify t¨C©r Vn§ ¥ J JS© ©e§,¦h§u kS©D§ © ,¦h and let us sanctify in this world :V,Ug ¥ r¦ §f tr§ ¨cÎhS ¦ tn§k¨ ¨ g§C the great name of God whose will created it. V¥,Uf§k©n Qh¦k§n©h§u May God’s reign come in your iIfhnIh ¥ cU § iIfh¥H©j§C lifetime, and in your days, k¥t¨r§G¦h ,h¥CÎkµ’fÎhS ¦ h¥H©j§cU and in the lifetime of the family of Israel - quickly and speedily /chr¨ ¦e in§z¦cU © t¨k¨d£g©C may it come. :i¥n¨t Urn¦ § t§u Amen. May the greatness of God’s being Q©r¨c§n t¨C©r V¥n§J t¥v§h be blessed from eternity to eternity. :t¨H©n§k¨g h¥n§k¨g§kU o©k¨g§k Let us bless and let us extol, r©t¨P§,¦h§u j©C©T§J¦h§u Qr¨ ©C§,¦h let us tell aloud and let us raise aloft, let us set on high and let us honour, r©S©v§,¦h§u t¬©b§ ¥ ,¦h§u onIr © ,¦h§ § u let us exalt and /tJ§ ¨ sªeÎhS ¦ Vn§ ¥ J k¨K©v§,¦h§u v¤K©g§,¦h§u let us praise the Holy One, Whose name is blessed, /tUv Qhr§C ¦ Who is far beyond any blessing t¨,¨f§r¦CÎkµ’FÎin ¦ t¨K«¥g§k or song, any honour t¨,¨n¡j¤b§u t,¨ ¨ j§C§JªT t,¨ ¨ rhJ§ ¦ u or any consolation that can be spoken of in this world. /tn§k¨ ¨ g§C irh ¨ n£ ¦ tÎhS ¦ Amen. :i¥n¨t Urn¦ § t§u k©S©D§,¦h Yitgaddal v’yitkaddash sh’meih rabba, b’alma di v’ra chiruteih, v’yamlich malchuteih, b’chayyeichon uv’yomeichon uv’chayyei di chol beit yisra’el, ba’agala u’vizman kariv, v’imru amen. Y’hei sh’meih rabba m’varach l’alam ul’almei almaya. Yitbarach v’yishtabbach v’yitpa’ar v’yitromam v’yitnassei, v’yit-haddar v’yit’alleh v’yit-hallal sh’meih di kudsha, b’rich hu, l’eilla min kol birchata v’shirata, tushb’chata v’nechemata, di amiran b’alma, v’imru amen.

The ‘Verses of Song’ section has brought about the move from the focus on our individual experience and needs at the beginning of the service to an awareness that we are now part of a community. It is as a formally constituted community, representing the Jewish people, that we approach the next section of the service, beginning with reciting the Sh’ma and the blessings, two before and one after, that accompany it. As elsewhere the Chatsi Kaddish functions as a service marker, indicating the end of this particular section. With the ‘call to prayer’, Bar’chu, the formal, statutory, part of the service will begin. vh,ufrcu gna jxpk ,hrja ,kp, 206

vh,ufrcu gna THE SH’MA AND ITS BLESSINGS

It is traditional for the Prayer Leader to bow slightly from the waist when saying Bar’chu, and for the congregation to do likewise when responding, returning to the upright position when mentioning the name of God.

THE CALL TO COMMUNITY PRAYER f336 Bless the Living God Ufr¨ §C :Qr ¨«c§n©v vuvhÎ,¤t whom we are called to bless. Ufr¨ §C Ufr¨ §C Bar’chu et Adonai ha-m’vorach. QUr¨C Blessed is the Living Q¨r«c§n©v vuvh QUr¨C God whom we are called to bless forever and ever. :s¤g¨u o¨kIg§k QUr¨C Baruch Adonai ha-m’vorach l’olam va’ed.

Ufr¨ §C Blessed ... different views as to the composition of, or This ‘call to prayer’ is Biblical in origin requirement for, a minyan are found, and the (Neh 9:5) and well established in the early Bar’chu is usually recited even if the rabbinic period (Mishnah Berachot 7:3). It traditional quorum is not present. marks the point where the statutory part of The verb barach, which can be translated the liturgy begins after the two preparatory as ‘bless’ or ‘praise’, helps define a special sections, that part required to be recited relationship. In the Biblical world God’s according to halachah, Jewish law. blessing means fruitfulness and material Traditionally, without a minyan, a quorum prosperity for the one who receives it. The of ten adult males, the Bar’chu and other word is related to the term for ‘knee’ and passages were omitted and the service that hence ‘kneeling’. At this point in the service followed was only an individual, not a we are summoned to acknowledge and community, event. In Progressive circles submit to God who is the source of blessing. 207 PESACH MORNING SERVICE THE SH’MA AND ITS BLESSINGS

THE CREATOR OF THE UNIVERSE QUr¨C Blessed are You, our Living Q¤k«¤n Ubh«¥v«k¡t /vuvh vT© ¨ t QUr¨C God, Sovereign of the universe, who /Qa« ¤ «j trIcU ¥ rIt r¥mIh /o¨kIg¨v forms light yet creates darkness, who makes peace yet creates all. All :k«F©v ,¤t trIcU ¥ oIkJ ¨ vG ¤ «g things proclaim You, all things k«F©v§u /WUj§ « C©J§h k«F©v§u WUs ««uh k«F©v honour You, and all say ‘None is holy like God!’. The One who gives rht¥ ¦ N©v :vuvh©F J«us¨e ih¥t Urnt § «h light to all the world and those who IcUycU § /uh¨c§J«uh§kU IKF ª o¨k«ug¨k live in it renews in goodness the work of creation day by day. God, how v¥G£g©n shn¨ ¦ T oIhÎkµ’f§C JS© ¥j§n great are Your works; You made /vuvh Wh«¤G£g©n UCr © vn ¨ :,hJt ¦ r§ ¥c them all in wisdom; the earth is full v¨t§k¨n /,h«¦ ¨ G¨g vn§ ¨ fµ’j§C o¨KªF of Your creatures. You are the only Sovereign exalted from the beginning o¨nIrn© § v Q¤k«¤N©v :W«¤b¨h§b¦e .r«¨ ¤t¨v of time, who has been worshipped, r¨t«p§n©v§u j¨CªJ§n©v /z¨t¥n IS©c§k praised and glorified since days of old. :o¨kIg ,Inhn ¦ t¬©b§ ¥ ,¦N©v§u <<< QUr¨C Baruch attah Adonai, eloheinu melech ha-olam, yotseir or uvorei choshech, oseh shalom uvorei et ha-kol. Ha-kol yoducha v’ha-kol y’shabb’chucha, v’ha-kol yomm’ru ein kadosh kadonai. Ha-mei’ir la-olam kullo ul’yosh’vav, uv’tuvo m’chadeish b’chol yom tamid ma’aseih v’reishit. Mah rabbu ma’asecha Adonai, kullam b’chochmah asita, mal’ah ha-arets kinyanecha. Ha-melech ha-m’romam l’vaddo mei’az, ha-m’shubbach v’ha-m’fo’ar v’ha-mitnassei mimot olam.

rIt r¥mIh Who forms light ... the normative Jewish view. The Isaiah verse Like the Bible itself, the statutory part of ended ‘and creates evil’, but the rabbis the service begins with creation, exploring substituted the euphemism ‘and creates the theme of light, the first thing created all things’, a more reverent expression by God’s word (Gen 1:3). The opening which better suits the context of prayer sentence, adapted from Isaiah 45:7, belongs (Berachot 11a). to the rejection of a view, first encountered By opening the formal part of the liturgy by the exiles in Babylon, that there exist two with God as Creator of all that exists, we gods that struggle with one another, one a recognize the larger framework within god of light and good, the other of darkness which our particular destiny as the Jewish and evil. Isaiah asserted that God was a people is to be acted out. God will always be unity, the creator of both light and darkness, greater than any limited understanding we may have. vh,ufrcu gna jxpk ,hrja ,kp, 208

Some congregations include the piyyut (poem), El Adon, others continue at the bottom of the facing page.

k¥t God, governing all creation, /ohG£ ¦ g©N©vÎkµ’F k©g iIs¨t kt¥ blessed by all that draws breath, whose greatness and goodness :vn¨ ¨ J§bÎkµ’F hp§ ¦ C Qr ¨«c§nU QUrC¨ fill the universe, is surrounded by /o¨kIg t¥k¨n IcUyu § Iks §µ’D knowledge and wisdom. :I,It oh ¦c§c«x v¨bUc§,U ,©gS«© Holy above all the forces of life, glorious beyond /Js ¤««Ev © ,IHj © k©g v¤t¨D§,¦Nv© every mystic vision, purity and integrity :v¨c¨F§r¤N©v k©g sIc¨f§C rS§ ¨v¤bu§ stand before Your throne, /Itx¦ § f h¥b§p¦k rIJh¦nU ,Uf§z love and mercy in the presence of Your glory. :IsIcf § h¥b§p¦k oh¦n£j©r§u s¤xj«¤ Splendid are the lights You created, /Ubh«¥v«k¡t tr¨ ¨C¤a ,IrItn § oh ¦cIy fashioned with knowledge, wisdom and reason, /k¥F§G©v§cU v¨bh¦c§C ,©g«©s§C or¨ ¨m§h setting within them /o¤v¨C i,¨b © vrUc§dU ¨ j©«F« strength and power to govern our world. :k¥c¥T cr«¤ ¤e§C oh¦k§JIn ,Ihv § ¦k Radiant and glowing with light, their beauty /V©d««b oheh ¦ p§ ¦ nU uh¦z oht¥ ¦ kn§ transforms the world. /o¨kIg¨vÎkµ’f§C o¨uh¦z v¤t They rejoice in their rising, ¨b exult in their setting, /o¨tIcC § ohG¨ ¦ G§u o,t¥ ¨ m§C ohj¥ ¦ nG§ fulfilling with wonder the will of their Maker. :o¨bIe iImr § vnh¥ ¨ t§C ohG ¦ «g Honour and glory they bring to God’s name /InJ¦k § oh¦b§,Ib sIc¨f§u r¥tP§ whose rule they acclaim /I,Uf§k©n r¤f«¥z§k v¨Br§ ¦u v¨kµv¢mµ’ with exultation and joy. God called to the sun /rIt jr§z¦H© © u Jn«¤ ¤ Xk© tr ¨e¨ and it sent out light, then looked and fashioned :v¨b¨c§K©v ,rUm © ihe§ ¦ ,¦v§u v¨tr¨ the cycle of the moon. /oIrn ¨ t¨c§mÎkµ’F Ik oh¦b§,Ib j©c All hosts on high J«¤ sing praise to God. oh¦B©pItu § ohp¨ ¦ r§G v¨Kªs§dU ,¤r«¤t§pT¦ Worlds unseen give God glory and greatness. :Js« ¤«E©v ,IHj§ © u 209 PESACH MORNING SERVICE THE SH’MA AND ITS BLESSINGS

k¥t Eil adon al kol ha-ma’asim, baruch um’vorach b’fi kol n’shamah. Godlo v’tuvo malei olam, da’at ut’vunah sov’vim oto. Ha-mitga’eh al chayot ha-kodesh, v’nehdar b’chavod al ha-merkavah. Z’chut umishor lifnei chis’o, chesed v’rachamim lifnei ch’vodo. Tovim m’orot shebara eloheinu, y’tsaram b’da’at b’vinah uv’haskeil. Ko’ach ug’vurah natan bahem, lihyot mosh’lim b’kerev teiveil. M’lei’im ziv um’fikim nogah, na’eh zivam b’chol ha-olam, s’meichim b’tseitam v’sasim b’vo’am, osim b’eimah r’tson konam. P’eir v’chavod not’nim lishmo, tsoholah v’rinnah l’zeicher malchuto, kara la-shemesh vayizrach or, ra’ah v’hitkin tsurat ha-l’vanah. Shevach not’nim lo kol ts’va marom, tif’eret ug’dullah s’rafim v’ofannim v’chayot ha-kodesh.

The service continues here:h h¥v«k¡t Everlasting God, in Your great oh ¦C©r¨v Wh«¤n£j©r§C /o¨kIg h¥v«k¡t mercy have mercy upon us; Source of rUm Ub«¥Zªg iIs£t /Ubh«¥k¨g o¥j©r our strength, Rock of our protection, c¨D§G¦n /Ub«¥g§J¦h i¥d¨n /Ub«¥C©D§G¦n Shield of our safety, our true Protector. Cause a new light to shine iIH ¦mÎk©g Js¨ ¨j rIt :Ub«¥s£g©C upon Zion, and may we all be worthy v¨r¥v§n Ub«¨Kªf v¤F§z¦b§u rht¨ ¦ T soon to enjoy its brightness. Blessed vuvh vT© ¨ t QUr¨C :IrIt§k are You God, who creates the lights of :,IrItN© § v r¥mIh the universe. h¥v«k¡t Elohei olam, b’rachamecha ha-rabbim racheim aleinu, adon uzzeinu tsur misgabbeinu, magein yish’einu, misgav ba’adeinu. Or chadash al-tsion ta’ir v’nizkeh kullanu m’heirah l’oro. Baruch attah Adonai yotseir ha-m’orot. iIs¨t k¥t God possessing ... God’s rule by focusing on the creation of the This mediaeval poem is an alphabetic sun and moon, the regularity of their cycles acrostic. Its origin is unknown but it prob- and the light that they give to the world. The ably belongs to early mystical traditions. It imagery of light echoes the theme of the celebrates the purity and compassion of opening blessing. vh,ufrcu gna jxpk ,hrja ,kp, 210

GOD’S LOVE FOR ISRAEL v¨c£v©t With deep love You have loved vuvh Ub«¨T§c©v£t v¨C©r v¨c£v©t us, and with great and overflowing v¨r¥,hu ¦ v¨kIs§d v¨k§n¤j /Ubh«¥v«k¡t tenderness You have taken pity on us. /Ub«¥F§k©n Ubh«¦c¨t :Ubh«¥k¨g T§k«©¨ n¨j Source of our life and our Sovereign, show us compassion because of Your rUc£g©cU k«us¨D©v Wn¦ § J rUc£g©C own greatness, and because of our o¥s§N©k§T©u /Q¨c Ujy¨ § C¤J Ubh«¥,Ic£t ancestors who trusted in You, for You W§b«umr § ,«uG£g©k oh¦H©j h¥Eªj taught them rules to live by, to r¥t¨v :Ub«¥Bµ’j§T i¥F /o¥k¨J c¨c¥k§C do Your will with their whole heart. Let our eyes see the light of Your Ub«¥C¦k e¥C©s§u /W«¤,¨rI,C § Ubh«¥bh¥g teaching and our hearts embrace Your v¨c£v©t§k Ub«¥c¨c§k s¥j©h§u /Wh«¤,I §m¦n§C commands. Give us integrity to love t«k i©g«©n§k /W«¤n§JÎ,¤t v¨t§r¦h§kU You and fear You. So shall we never k¥gIP k¥t hF ¦ o¥k¨F¦b t«k§u JIc¥b lose our self-respect, nor be put to shame, for You are the power which T§¨ r«©j¨c Ub«¨cU /vT«¨ ¨ t ,IgUJ§h works to save us. You chose us from Ub«¨T§c©r¥e§u /iIJ¨k§u o©gÎkµ’F¦n all peoples and tongues, and in love /v¨c£v©t§C kIs¨D©v Wn¦ § J§k Ub«¥F§k©n drew us near to Your own greatness - v¨c£v©t§kU W§s¤j©h§k§U W§k ,IsIv§k to honour You, to declare Your unity, and to love You. Blessed are You vuvh vT© ¨ t QUr¨C :W«¤n§JÎ,¤t God, who chooses Your people Israel :v¨c£v©t§C k¥t¨r§G¦h IN©g§C r¥jIC©v in love.

v¨C©r v¨c£v©t With deep love ... love of God. In the Sh’ma we are asked to From the universal theme of the previous ‘love’ God, but in Leviticus 19:14 to ‘fear’, blessing we focus on the special love God ‘be in awe of’, God. In this blessing we seek has for the Jewish people. In the Talmud is a to unite both emotions. debate about two possible openings to the The blessing refers throughout to the prayer: the version here, Ahavah Rabbah, ‘name’ of God, a rabbinic way to avoid ‘with deep love’, or the alternative version speaking of God directly, itself a reflection based on Jeremiah 31:3, , ‘with of the awe we are to feel. everlasting love’. We follow the Ashkenazi The end of the blessing speaks of our tradition of using the former for the Morning proclaiming God’s unity and loving God Service and the latter for the Evening which we fulfil, in part, by reciting the Service. Sh’ma that follows from which these terms The love described here is reciprocal and have been taken. practical. Through the Torah, God’s gift to us, we learn the practical expression of our 211 PESACH MORNING SERVICE THE SH’MA AND ITS BLESSINGS v¨c£v©t Ahavah rabbah ahavtanu Adonai eloheinu, chemlah g’dolah viteirah chamalta aleinu. , ba’avur shimcha ha-gadol uva’avur avoteinu shebat’chu vach, vat’lamm’deim chukkei chayyim la’asot r’tson’cha b’leivav shaleim, kein t’chonneinu. Ha’eir eineinu b’toratecha, v’dabbeik libbeinu b’mitsvotecha, v’yacheid l’vaveinu l’ahavah ul’yir’ah et sh’mecha, l’ma’an lo neivosh v’lo nikkaleim, ki eil po’eil y’shu’ot attah, uvanu vacharta mikkol am v’lashon, v’keiravtanu malkeinu l’shimcha ha-gadol b’ahavah, l’hodot l’cha ul’yachedcha ul’ahavah et sh’mecha. Baruch attah Adonai ha-bocheir b’ammo yisra’el b’ahavah.

gna SH’MA

Traditionally one remains seated during the recital of the Sh’ma though some progressive communities stand, so as to give prominence to this affirmation of God’s unity. It is a custom to cover the eyes while reciting the first sentence, ‘Hear O Israel’, as an aid to concentrating on the words. The dalet, the final letter of echad, ‘One’, is emphasised because of the danger of misreading the letter as reish, which would spell the word acheir, ‘other’. vh,ufrcu gna jxpk ,hrja ,kp, 212

When praying individually it is customary to add here i¨n¡t¤b Q¤k«¤n k¥t (el melech ne’eman) - ‘God, the faithful Sovereign’, whose initial letters spell Amen. :sj¤«¨ t | vuvh¬ Ubh­v¥«k¡t vuvh¬ k·¥t¨r§G¦h g­n§© J Sh’ma yisra’el, Adonai eloheinu Adonai echad :s¤g¨u o¨k«ug§k «u,Uf§k©n s«ucF § oJ ¥ QUr¨C Baruch sheim k’vod malchuto l’olam va’ed. :W«¤s«t§nÎkµ’f§cU W§­ J§p©bÎkµ’f§cU W§c«¨¬ c§kÎkµ’f§C Wh·¤v«k¡t v´uvh ,­t¥ T§c©º¨ v´¨t§u o´¨T§b©B¦J§u :W«¤c¨c§kÎk©g oIH©­v W§² U©m§n h¯¦f«b«¨t rJ£ ¸¤ t v¤KÀ¥t¨v ohr¨ ´¦c§S©v Uºh¨v§u W§C§­ fµ’J§cU Q¤rº¤S©c ´W§T§f¤k§cU ÆW¸¤,h¥c§C W§³T§c¦J§C o·¨C ­T§¨ r©C¦s§u Whº¤b¨c§k :Wh«¤bh¥g ih¬C¥ ,«p¨­y«y§k U¬h¨v§u W·¤s¨hÎk©g ,It§k­ o¬T§¨ r©J§eU :W«¤nUe §cU :Whr¨ «¤g§J¦cU W­,h¥¤ C ,I¬zªz§nÎk©g o²¨T§c©,§fU

T§c©¨ v¨t§u V’ahavta eit Adonai elohecha, b’chol l’vav’cha, uv’chol nafsh’cha, uv’chol m’odecha. V’hayu ha-d’varim ha-eilleh, asher anochi m’tsav’cha ha-yom al l’vavecha. V’shinnantam l’vanecha, v’dibbarta bam, b’shivt’cha b’veitecha, uv’lecht’cha vaderech, uv’shochb’cha uv’kumecha. Uk’shartam l’ot al yadecha, v’hayu l’totafot bein einecha. Uch’tavtam al m’zuzot beitecha uvisharecha.

g©n§J Hear ... latter was dropped from the statutory The opening line of the Sh’ma is difficult prayers of the synagogue out of concern to translate because of the repetition of the that, given such prominence, it would be name of God within it. It can be understood seen as representing the whole of the Torah. as a double affirmation: the Eternal is our ‘The proclamation of the Unity of God is God, the Eternal is One. The word ‘One’ is followed by the enunciation of man’s duty also open to a variety of senses: that God is to love him … The Unity of God is the basis unique; is ‘one’ despite the many ways in of the Jewish creed, the Love of God the which God is experienced; is ‘one’ in basis of the Jewish life … The Sh’ma thus contrast to the many gods of other nations; enshrines the fundamental dogma (Mono- is the ‘one and only’ God for Israel. theism), the fundamental duty (Love), the The recitation of the Sh’ma and the Ten fundamental discipline (Study of the Law Commandments was part of the temple [Torah]), and the fundamental method ritual (Mishnah Tamid 5:1). However, the (union of ‘Letter’ and ‘Spirit’) of the Jewish religion’ (Israel Abrahams). 213 PESACH MORNING SERVICE THE SH’MA AND ITS BLESSINGS

GOD IS ONE g©n§J Hear O Israel, the Eternal is our God, the Eternal is One.

QUr¨C Blessed is the knowledge of God’s glorious rule forever and ever.

T§c©¨ v¨t§u Love the Eternal your God with all your heart, and all your soul, and all your might. These words that I command you today shall be upon your heart. Repeat them to your children, and talk about them when you sit in your home, and when you walk in the street; when you lie down, and when you rise up. Secure them as a sign upon your hand, and let them be as reminders before your eyes. Write them on the doorposts of your home and at your gates.1

T§c©¨ v¨t§u Love the Eternal ... W§J§p©bÎkµ’f§cU ‘and all your soul’: The W§c¨c§kÎkµ’f§C ‘With all your heart’: The word nefesh, ‘soul’, has a number of leiv, ‘heart’, is understood in the Bible and meanings. It is related to the verb for rabbinic sources as the centre of the mind ‘breathing’, that action that distinguishes the and intellect, our conscious way of viewing living from the dead. So it can mean the ‘life and understanding the world. The form force’, or even the ‘self’. The rabbis l’vav’cha, with its repetition of the letter understood its use here to mean the beit, led the rabbis to suggest that this willingness to offer up life itself out of love referred to the two ‘drives’ or ‘inclinations’ for God. within human beings, the ‘good inclination’ W¤s«t§nÎkµ’f§cU ‘and all your might’: M’od and the ‘inclination towards evil’, and that means ‘abundance’ and hence ‘force’ or both these impulses should be harnessed in ‘might’. Here it is understood to mean that the love and service of God. which we own, the possessions that are an 1 Deut 6:4-9. extension of ourselves. These too we owe to God and are to use in God’s service. vh,ufrcu gna jxpk ,hrja ,kp, 214

During the silence the traditional second and third paragraphs of the Sh’ma may be read. v¨h¨v§u This will happen if you hº©,«u§m¦nÎk¤t ÆUgn§ § J¦T g© «n¨³ JÎot ¦ vÀ¨h¨v§u listen carefully to My commands which I give you today, to love oI·H©v o­f§¤ ,¤t v¬U©¤m§n h²¦f«b«¨t r¯¤J£t and to serve the Eternal your God Iºs§cµg§kU’ Æo¤fh¥v««k¡t vuvhÎ,¤µ t vc£º¨ v«©t§k with all your heart and all your soul. I shall then give your land h¯¦T©,«¨b§u :o«¤f§J§p©bÎkµ’f§cU o­f§¤ c©c§kÎkµ’f§C rain at the right time, the autumn JI·e§k©nU v´¤rIh IT¦g§­ C o²¤f§m§r©tÎr«©y§n rain and the spring rain, so that each one of you can harvest h²¦T©,«¨b§u :W«¤r¨v§m¦h§u ¬W§J«rh,§u ¦ Wº¤b¨d§s ´¨T§p©x«¨t§u your own grain, wine and oil. I ­T§k©¨ f«¨t§u W·¤T§n¤v§c¦k W§­s«¨G§C c¤G¬¥g shall also give grass in your fields for your cattle, and you :¨T§g«¨c¨G§u will eat and be satisfied. o·f§ ¤ c©c§k v­T§¤ p¦hÎi¤P of¨ º¤ k Ur§ ´n«¨Xv¦ Take care that your heart is not deceived into straying, obeying ohr¥ º¦j£t oh´¦v«k¡t Æo¤T§s©c£g«©u oT§ À¤ r©x§u other gods and worshipping them. God’s anger will then blaze out v¹uvhÎ;©t vr¨ ¸¨j§u :o«¤v¨k o­,h¤ u£ ¦j«©T§J¦v§u against you. God will shut up the v´ ¤hv«¦hÎt § «k§u Æo¦h¸©n¨XvÎ,¤© t r³©m¨g§u of¨ À¤ C sky. There will be no rain. The land will not produce, and you V·kUc§hÎ,¤ ¨ t i­T¦¥ , t«k¬ vn¨ º¨ s£t´¨v§u ry¨ º¨ n will quickly be destroyed from vº¨c«Y©v .r´¨ ¤t¨v kÆ©g¥n vÀ¨r¥v§n o´¤T§s©c£t«©u the good land which God gives you. So put these words of Mine ÆoT§ ¤ n©G§u :o«¤f¨k i¬,¥«b vuvh­ r¬J£¤ t in your heart and in your soul, Îk«©g§u o­f§¤ c©c§kÎk©g v¤Kº¥t h´©r¨c§SÎ,¤t and secure them as a sign upon your hand and as reminders Îk©g Æ,It§k o³¨,«t oT§ ¸¤ r©J§eU o·¤f§J§p©b before your eyes. Teach them to :o«¤fh¥bh«¥g ih¬C¥ ,«p¨­yIy§k « U¬h¨v§u of§ º¤ s¤h your children, and talk about them ‘when you sit each of you r´¥C©s§k o­fh¥b§¤ CÎ,¤t o²¨,«t o¬T§¤ s©N¦k§u in your home, and when you walk in the street, when you lie Q¤rº¤S©c ´W§T§f¤k§cU ÆW¸¤,h¥c§C W§³T§c¦J§C o·¨C down and when you rise up. Îk©g o²¨T§c©,§fU :W«¤nUe §cU W§C§fµ­ J§c«U’ Write them on the doorposts of your home and at your gates.’ :Wh«¤r¨g§J¦cU W­,h¥¤ C ,I¬zUzn § Then you and your children may k©gµ ofh¥b§ º¤ c h´¥nhu ¦ Æo¤fhn§h ¥ U³C§r¦h i©g¸©n§k live long on the land that God v²uvh g¯©C§J¦b rJ£ ¸¤ t vn¨ º¨ s£t«¨v promised to give your ancestors as long as there is a sky over o¦h­n¨© Xv© h¬nh¥ F ¦ o·¤v¨k ,´¥,¨k o­fh¤ , ¥««ct«© £ k the earth.1 :.r«¨ ¤t¨vÎk©g

1 Deut 11:13-21. 215 PESACH MORNING SERVICE THE SH’MA AND ITS BLESSINGS v¨h¨v§u V’hayah im shamo’a tishm’u el mitsvotai, asher anochi m’tsaveh etchem ha-yom, l’ahavah et Adonai eloheichem ul’ovdo, b’chol l’vavchem uv’chol nafsh’chem. V’natatti m’tar arts’chem b’itto, yoreh umalkosh, v’asafta d’ganecha v’tirosh’cha v’yits-harecha. V’natatti eisev b’sad’cha livhemtecha, v’achalta v’sava’ta. Hisham’ru lachem, pen yifteh l’vavchem, v’sartem va’avadtem elohim acheirim v’hishtachavitem lahem. V’charah af Adonai bachem, v’atsar et ha-shamayim, v’lo yihyeh matar, v’ha-adamah lo tittein et y’vulah, va’avadtem m’heirah mei’al ha-arets ha-tovah, asher Adonai notein lachem. V’samtem et d’varai eilleh al l’vavchem v’al nafsh’chem, uk’shartem otam l’ot al yedchem, v’hayu l’totafot bein eineichem. V’limmadtem otam et b’neichem l’dabbeir bam, b’shivt’cha b’veitecha, uv’lecht’cha va-derech, uv’shochb’cha uv’kumecha. Uch’tavtam al m’zuzot beitecha uvisharecha. L’ma’an yirbu y’meichem vimei v’neichem, al ha-adamah asher nishba Adonai la’avoteichem lateit lahem, kimei ha-shamayim al ha-arets.

g©«n¨JÎot ¦ v¨h¨v§u alternative passages - as on pages 689-697. This will happen if you listen ... In retaining it as an option we have drawn This passage appears to carry a simple attention to the way the passage switches message of reward, for observance of God’s between plural and singular [in bold print] commandments, and punishment for setting forms of address. It speaks to the nation as a them aside to serve other gods. Yet this is whole, but twice shows the benefit to, and not how we experience things in life, and the responsibility of, each individual Israelite. Bible too questions such a reality, notably in Moreover, the Torah includes important the words of the prophet Jeremiah and in the laws about how to cultivate and respect the . For this reason Reform land itself, so that failure to do so could lead liturgies have either removed it or offered to the ecological disaster predicted here. vh,ufrcu gna jxpk ,hrja ,kp, 216 r¤nt«H©u The Eternal said to Moses: :r«nt¥« K v¬J¤ «nÎk¤t vuvh­ rnt ¤ «¬H©u ‘Speak to the children of Israel and ´¨T§r©n«¨t§u Æk¥t¨r§G¦h h³¥b§CÎk¤t rC©º¥ S tell them that each generation shall put tassels on the corner of their h¬p§b©¥ FÎk©g ,²¦mh ¦m o¬v¨¤ k UG¨ ¸ g§u ov¥ º¤ k£t clothes, and put a blue thread on ,¬¦m h ¦m Î kg © U²b§,«¨b§u o·¨,«r«s§k« o­vh¤ s§d¦c ¥ the corner tassel. Then when this o¤»f¨k v´¨h¨v§u :,¤k«¥f§T kh¬,§¦ P ;­b¨¨F©v tassel catches your eye, you will remember all the commands of the ÆoT§ ¤ r©f§zU IÀ,«t o´¤,ht§ ¦ rU ,¦mh¦m§k¸ Eternal and do them. Then you will o­,h¤ G£ ¦ g«©u vºuvh ,«´u §mnÎk’ ¦ FÎ,¤µ t no longer wander after the desires Æof§ ¤ c©c§k h³¥r£j«©t UrU,¨ ¹ , t¸«k§u o·¨,«t of your heart and your eyes which led you to lust. oh­¦b«z o¬T©¤ tÎrJ£ ¤ t ofh¥bh«¥ º¤ g h´¥r£j«©t§u :o«¤vhr£ ¥j«©t Then you will remember all My Î,¤t o­,h¤ G£ ¦ g«©u U ºr§F§z¦T i©g´©n§k commands and do them and you will be set apart for your God. I am ohJ­¦ «s§e o¬,h¦h§¤ v«¦u h·¨,«u§m¦nÎkµ’F the Eternal your God Who brought oÀ¤fh¥v««k¡t v´uvh hº¦bt £ :o«¤fh¥v««kt¥k you out of the land of Egypt, to be .¤r´¤t¥n Æo¤f§,¤t h,t³¥ ¦ mIv rJ£ ¸¤ t your own God. I, the Eternal, am your God.’1 h­¦bt £ oh·¦v«kt«¥k o­f¨¤ k ,I¬h§v¦k o¦hº©r§m¦n :o«¤fh¥v««k¡t vuvh¬ r¤nt«H©u Vayomer Adonai el mosheh leimor: dabbeir el b’nei yisra’el v’amarta aleihem, v’asu lahem tsitsit al kanfei vigdeihem l’dorotam, v’nat’nu al tsitsit ha-kanaf p’til t’cheilet. V’hayah lachem l’tsitsit, ur’item oto, uz’chartem et kol mitsvot Adonai, va’asitem otam, v’lo taturu acharei l’vavchem v’acharei eineichem, asher attem zonim achareihem. L’ma’an tizk’ru, va’asitem et kol mitsvotai, vihyitem k’doshim leiloheichem. Ani Adonai eloheichem asher hotseiti etchem mei’erets mitsrayim, lihyot lachem leilohim, ani Adonai eloheichem.

vuvh r¤nt«H©u And God said ... ,¤n¡t o¤fh¥v«k¡t vuvh Just as the two previous paragraphs have The Eternal your God is truth provided tangible symbols of Torah, on our According to a tradition in Berachot 14a hands, before our eyes, on our homes, so the there should be no pause between the third paragraph furnishes one for our closing words of the third paragraph of the clothing to remind us of the commandments. Sh’ma and the first word of the blessings The passage concludes with a reference to that follow, so it is customary to add the the Exodus from Egypt, a central theme of word emet, ‘truth’, after eloheichem. Some Shabbat, which will be further explored in link this to a similar phrase in Jer 10:10, the blessing that follows. ‘The Eternal, God, is true’. 1 Num 15:37-41. 217 PESACH MORNING SERVICE THE SH’MA AND ITS BLESSINGS

,¤n¡t True is Your word forever. It k¨Cªe§nU o¨H©e§u ch ¦M©h§u is certain for us, it is firm, accepted Ubh«¥k¨g v¤Z©v r¨c¨S©v cIyu § ,¤n¡t and good. :s¤g¨u o¨kIg§k It is true that the Eternal God is our rUm /Ub«¥F§k©n o¨kIg h¥v«k¡t Sovereign; the strength of Jacob, the ,¤n¡t defender of our safety. God endures r«s¨u r«s§k /Ub«¥g§J¦h i¥d¨n c«e£g©h from generation to generation. God’s I,¨bUn¡t¤u I,Uf§k©nU /o¨H©e tUv rule and faithfulness stand firm forever. /,n«¨H© ¤ e s©g¨k It is true that You are the Faithful Ubh«¥v«k¡t vuvh tUv vT© ¨ t¤J ,¤n¡t One, our God, and God of our ancestors, who rescues and delivers Ub«¥kh ¦M©nU Ub«¥sIP /Ubh«¥,«uc£t h¥v«kt¥u us. So were You ever known. There ih¥t /W«¤n§J tUv o¨kIgn ¥ is no God besides You. :W«¤,¨kUz ohv ¦«k¡t <<<

,¤n¡t Emet v’yatsiv v’kayyam um’kubbal v’tov ha-davar ha-zeh aleinu l’olam va’ed. Emet elohei olam malkeinu, tsur ya’akov magein yish’einu, l’dor vador hu kayyam, umalchuto ve’emunato la’ad kayyamet. Emet she’attah hu Adonai eloheinu veilohei avoteinu, podeinu umatsileinu mei’olam hu sh’mecha, ein elohim zulatecha.

ch ¦M©h§u ,¤n¡t True and certain ... redemption from the trials of exile. This blessing is known as the ge’ullah, The blessing is constructed around phrases ‘redemption’, because of its theme of God as from the Song at the Sea (Exodus 15) sung the One who redeems Israel from slavery, by Moses, Miriam and the people after their physical and spiritual. Its theme picks up rescue from Pharaoh’s army. It quotes the the closing of the third paragraph of the phrase ‘Who is like You …’ (Ex 15:11) Sh’ma which speaks of the Exodus from which differs slightly in the way the Hebrew Egyptian slavery. is written the two times it appears. With its fourfold emphasis on emet, mi-chamocha links the two words and ‘truth’, it is a rare early Jewish declaration emphasises the uniqueness of God - who is of faith, an affirmation of the role God like You?; mi kamocha separates the two has played in . In dark words and focuses instead on those that times it would have offered hope and follow, emphasising the special qualities of encouragement of rescue and ultimate God, ‘Who, like You, is …’. vh,ufrcu gna jxpk ,hrja ,kp, 218 ,©r§z¤g It is You who always helped tUv vT© ¨ t Ubh«¥,Ic£t ,r§z¤ © g our ancestors. In every generation o¤v¨k gh«¦© JInU i¥d¨n /o¨kIgn ¥ You were the shield and saviour for them and their children after rISÎkµ’f§C o¤vhr£ ¥j©t o¤vh¥b§c¦k§u them. Happy indeed are those who g©n§J¦H¤J Jht ¦ hr§ ¥J©t :rIs¨u hear Your commands, and set Your ohG¨ ¦ h Wr¨ §c§sU W,¨ § rI,u § /Wh«¤,I §m¦n§k teaching and Your word upon their hearts. :IC¦kÎk©g It is true that You are the first and v¨T©t§u iIJtr ¦ tUv vT© ¨ t ,¤n¡t that You are the last, and besides You Ub«¨k ih¥t Wh«¤s¨g§k©C¦nU /iIr£j©t tUv we have no Sovereign who rescues and saves us. From Egypt You o¦h«©r§m¦N¦n :©gh«¦JInU k¥tID Q¤k«¤n delivered us, Eternal our God, and ,h¥C¦nU /Ubh«¥v«k¡t vuvh Ub«¨T§k©t§D redeemed us from the camp of slavery. Moses and Miriam and the o¨h§r¦nU vJ ¤ «n /Ub«¨,hs§ ¦P ohs¨ ¦c£g children of Israel responded to You in v¨rhJ ¦ Ub¨g W§k k¥t¨r§G¦h h¥b§cU song with great joy, all of them :o¨Kªf Urn¨ § t§u v¨C©r vj§ ¨ n¦G§C saying: ‘God, who is like You /vuvh o¦k¥t¨C v¨f««nfÎh ¨ n ¦ among the gods people worship! /Js« ¤«E©C rS§ ¨t¤b v¨f««nF ¨ hn ¦ Who, like You, is majestic in holiness, awesome in praise, :t¤k«¤p vG ¥ ««g ,«K¦v§, trIb ¨ working wonders!’

,©r§z¤g Ezrat avoteinu attah hu mei’olam, magein umoshi’a lahem v’livneihem achareihem b’chol dor vador. ish sheyishma l’mitsvotecha, v’torat’cha ud’var’cha yasim al libbo. Emet attah hu rishon v’attah hu acharon, umibbal’adecha ein lanu melech go’eil umoshi’a. Mimmitsrayim g’altanu Adonai eloheinu, umibbeit avadim p’ditanu, mosheh umiryam uv’nei yisra’el l’cha anu shirah b’simchah rabbah v’am’ru chullam. Mi chamocha ba-eilim Adonai mi kamocha ne’dar ba-kodesh nora t’hillot oseih fele. 219 PESACH MORNING SERVICE THE SH’MA AND ITS BLESSINGS

According to the tradition there should be no pause between the closing phrase of the blessing, ‘who rescues Israel’, and the beginning of the Amidah (page 222). v¨rhJ ¦ On the shore of the sea, those oh¦kUt§d UjC¦ § J vJ¨ ¨ s£j vrh ¨ J ¦ who were rescued sang a new song in o¨KªF sj«©h © /o¨H©v ,©p§G k©g Wn¦ § J§k Your praise. Together all of them thanked You and proclaimed you as :Urn¨ § t§u Ufh«¦k§n¦v§u UsIv Sovereign: ‘God alone will rule :sg¨ ¤u o¨kIg§k Q«k§n¦h vuvh forever and ever.’ Rock of Israel, rise up to the aid of ,©r§z¤g§C vnU ¨ «e /k¥t¨r§G¦h rUm Your people Israel. The Creator of ,It¨c §m vuvh Ub«¥k£t«D /k¥t¨r§G¦h all, the Holy One of Israel rescues us. :k¥t¨r§G¦h JIs§e /InJ § Blessed are You God, who rescues Israel. :k¥t¨r§G¦h k©t¨D vuvh vT© ¨ t QUr¨C v¨rhJ ¦ Shirah chadashah shibb’chu g’ulim l’shimcha al s’fat ha-yam, yachad kullam hodu v’himlichu v’am’ru. Adonai yimloch l’olam va’ed. Tsur yisra’el, kumah b’ezrat yisra’el, go’aleinu Adonai ts’va’ot sh’mo, k’dosh yisra’el. Baruch attah Adonai ga’al yisra’el.

v¨J¨s£j vrh ¨ J ¦ A new song ... so as to preserve the family property and The closing section of this blessing integrity. God is called ‘redeemer’ in the remains with the theme of the exodus from Book of Exodus because, like a member of Egypt and particularly the crossing of the the family, God ‘buys back’ the Israelites ‘Sea of Reeds’, following which the from slavery in Egypt. Israelites sang a ‘new song’ in praise of The ‘Song at the Sea’ in Ex 15 ends with God’s saving acts (Ex 15). We have the phrase quoted here, ‘God alone will rule translated the verb ga’al as ‘rescue’, but in a forever and ever’. Because it seems to technical sense it means to ‘redeem’. In the postpone the rule of God to some point in Biblical world, someone who went into debt the future, a passage at the end of the could sell his land to another, and, in the ‘Morning Blessings’ attempts to make it a most difficult circumstances, sell himself as present reality and asserts that ‘God rules, a slave. But there was an obligation on other God has ruled, God shall rule forever members of the family to buy back, to and ever’. ‘redeem’, both the land and the man himself vshng jxpk ,hrja ,kp, 278

:W«¤,¨K¦v§T sh¦D©h hpU ¦ jT§ ¨ p¦T h,¨ © p§G h¨b«s£t Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C /Ubh«¥,«uNt ¦ h¥v«kt¥u Ubh«¥,Ic£t h¥v«kt¥u /vr¨ ¨G h¥v«k¡t o¨v¨r§c©t h¥v«k¡t /v¨e§c¦r h¥v«k¡t e¨j§m¦h h¥v«k¡t k¥j¨r h¥v«k¡t c«e£g©h h¥v«kt¥u /v¨t¥k h¥v«kt¥u /iIh§k¤g k¥t /trIB© ¨ v§u rIC¦D©v kIs¨D©v k¥t¨v h¥s§x©j r¥fIzu § /k«F©v v¥bIe oh¦cIy ohs¨ ¦x£j k¥nID ,IvN¦ ¨ t§u ,Ic¨t :v¨c£v©t§C In§J i©g«©n§k o¤vh¥b§c h¥b§c¦k k¥tID th ¦c¥nU :i¥d¨nU gh«¦© JInU r¥zIg Q¤k«¤n vuvh vT© ¨ t QUr¨C :vr¨ ¨G s¥eIP o¨v¨r§c©t i¥d¨n

h¨b«s£t Adonai s’fatai tiftach ufi yaggid t’hillatecha. QUr¨C Baruch attah Adonai eloheinu veilohei avoteinu veilohei immoteinu. elohei avraham, elohei sarah, elohei yitschak, elohei rivkah, veilohei ya’akov, elohei rachel veilohei le’ah. Ha’eil ha-gadol, ha-gibbor v’ha-nora, eil elyon, gomeil chasadim tovim, koneih ha-kol. V’zocheir chasdei avot v’immahot u’meivi go’eil livnei v’neihem l’ma’an sh’mo b’ahavah. Melech ozeir u’moshi’a umagein. Baruch attah Adonai, magein avraham pokeid sarah. 279 PESACH MORNING SERVICE AMIDAH h¨b«s£t My God, open my lips and my mouth shall declare Your praise.1

GOD OF HISTORY QUr¨C Blessed are You, our God, and God of our ancestors,

God of Abraham, God of Sarah, God of Isaac, God of Rebecca, and God of Jacob, God of Rachel and God of Leah, the great, the mighty, and the awesome God, God beyond, generous in love and kindness, and possessing all. You remember the good deeds of those before us, and therefore in love bring rescue to the generations, for such is Your being. The Sovereign who helps and saves and shields. Blessed are You God, who shields Abraham who remembers Sarah.

1 Ps 51:17. vshng jxpk ,hrja ,kp, 280

:©gh«¦JIv§k c©r /vT© ¨ t oh,¥ ¦ n v¥H©j§n /h¨b«s£t o¨kIg§k rIC¦D :oJ«¨ ¤ D©v shrInU ¦ jU© r¨ «v chX ¦ n© In winter (including 1st Day Pesach) v¨ T© t :kY© ¨ v shr ¦«un In summer (from musaf on 1st Day Pesach) Q¥nIx /oh ¦C©r ohn£ ¦ j©r§C oh¦,¥n v¥H©j§n /s¤x«¤j§C oh¦H©j k¥F§k©f§n h¥b¥Jh¦k I,¨bUn¡t o¥H©e§nU /ohrUx£ ¦ t rhT© ¦ nU /oh¦kIj t¥pIru § /oh¦k§pIb v¤H©j§nU ,hn¥ ¦ n Q¤k«¤n /Q¨K v¤nIS « hnU ¦ ,IrUc§D k©g«©C WIn¨ « f hn ¦ :r¨p¨g :v¨gUJ§h jh«¦© n§m©nU :oh,¥ ¦ N©v v¥H©j§n /vuvh vT© ¨ t QUr¨C /oh,¥ ¦ n ,Ih£j©v§k v¨T©t in¡ ¨ t¤b§u

GOD OF MIGHT v¨T©t You are the endless power that renews life beyond death; You are the greatness that saves. In winter (including 1st Day Pesach): making the wind blow and the rain fall. In summer (from musaf on 1st Day Pesach): causing the dew to fall. You care for the living with love. You renew life beyond death with unending mercy. You support the falling, and heal the sick. You free prisoners, and keep faith with those who sleep in the dust. Who can perform such mighty deeds, and who can compare with You, a Sovereign who brings death and life, and renews salvation? You are faithful to renew life beyond death. Blessed are You God, who renews life beyond death. v¨T©t Attah gibbor l’olam Adonai, mechayyeih meitim attah rav l’hoshi’a. In winter (including 1st Day Pesach): Mashiv ha-ru’ach, u’morid ha-gashem. In summer (from musaf on 1st Day Pesach): Morid ha-tal. M’chalkeil chayyim b’chesed, m’chayyeih meitim b’rachamim rabbim, someich noflim, v’rofeih cholim, umattir asurim, um’kayyeim emunato lisheinei afar. Mi chamocha ba’al g’vurot, umi domeh lach, melech meimit um’chayyeh, u’matsmi’ach y’shu’ah. V’ne’eman attah l’hachayot meitim. Baruch attah Adonai, m’chayyeih ha-meitim. 281 PESACH MORNING SERVICE AMIDAH

GOD OF HOLINESS W§mh¦r£gp© We worship and sanctify o¥J§F WJh § S§ ¦e©b§u W §mh¦r£gp© You as they sanctify You in the /oIrn ¨ hn§ ¥ J ¦C I,It oh¦JhS§ ¦e©N¤J highest heavens. As it is written by the hand of Your prophet, ‘And they v¤z tr¨ ¨e§u /W«¤th ¦c§b s©h k©g cU,¨F©F called to each other and said: /rn¨ © t§u v¤z k¤t Holy, holy, holy is the Creator of /,It¨c§m vuvh JIs¨e JIs¨e JIs¨e 1 all, whose glory fills all the earth.’ :IsIc§F .¤r«¨t¨vÎkµ’f t«k§n God’s glory fills the universe. Your uh,§ ¨ r¨J§n o¨kIg t¥k¨n IsIcF § servants ask each other, ‘Where is the place of Your glory?’ They cry in oIen § v¥H©t v¤z¨k v¤z oh¦k£tIJ answer, ‘Blessed …’ :Ur«¥nt«h QUr¨C o,¨ ¨ Nªg§k /IsIc§F Blessed is God’s glory, :InIeN¦ § n vuvh sIc§F QUr¨C revealed in every place.2 May You turn from Your place in iIj¨h§u ohn£ ¦ j©r§C i¤p¦h tUv InIe§N¦n mercy, and be gracious to the people who in love declare Your unity twice r¤e««c¨u cr«¤ ¤g InJ § ohs£ ¦j©h§n©v o©g each day, evening and morning, with v¨c£v©t§C o¦h«©n£g©P shn¨ ¦ T oIhÎkµ’f§C the words of the Sh’ma … :ohr§ ¦nIt gn§ © J Hear O Israel, God alone Ubh«¥v«k¡t vuvh k¥t¨r§G¦h g©n§J 3 is our God, One God alone. :s¨j¤t vuvh Our God is One, our source of life, Ubh«¦c¨t tUv Ubh«¥v«k¡t tUv sj¤ ¨ t our Sovereign, our deliverer who will tUvu § /Ub«¥ghJIn ¦ tUv Ub«¥F§k©n tUv repeat to us in mercy, in the presence of all living, the promise to be your h¥bh¥g§k ,h¦b¥J uhn£ ¨ j©r§C Ub«¥ghn§ ¦ J©h God. :ohv ¦«kt¥k o¤f¨k ,Ihv¦k § h©jÎkµ’F <<< W§mh¦r£g©b Na’arits’cha v’nakdish’cha k’sheim shemakdishim oto bishmei marom, ka-katuv al yad n’vi’echa, v’kara zeh el zeh v’amar. Kadosh kadosh kadosh, Adonai ts’va’ot, m’lo chol ha-arets k’vodo. K’vodo malei olam, m’shar’tav sho’alim zeh la-zeh: ayeih m’kom k’vodo, l’ummatam baruch yomeiru. Baruch k’vod Adonai mimm’komo. Mimm’komo hu yifen b’rachamim, v’yachon am ha-m’yachadim sh’mo, erev vavoker b’chol yom tamid, pa’amayim b’ahavah, sh’ma om’rim. Sh’ma yisra’el, Adonai eloheinu, Adonai echad. Echad hu eloheinu, hu avinu, hu malkeinu, hu moshi’einu, v’hu yashmi’einu b’rachamav sheinit l’einei kol chai, lihyot lachem leilohim. 1 Is 6:3. 3 Deut 6:4. 2 Ezek 3:12. vshng jxpk ,hrja ,kp, 282 I am your God, the Eternal!4 :o¤fh¥v«k¡t vuvh h¦b£t And in Your holy writing it is said: :r«nt¥k cU,¨F WJ§ § sµ’e hr§ ¥c¦s§cU The Almighty shall rule forever! /o¨kIg§k vuvh Q«k§n¦h Your God, O Zion, for all :V¨hUk§k©v r«s¨u r«s§k iIH¦m Q¦h«©v«k¡t 5 generations! Praise God! /W«¤k§sµ’D sh¦D©b rIs¨u rIs§k We declare Your greatness to all generations, and to all eternity we /Jhs§ ¦e©b W,¨ § Xs§ªe ohj¨ ¦ m§b j©m«¥b§kU proclaim Your holiness. Your praise JUn¨h t«k Ubh«¦P¦n Ubh«¥v«k¡t W£j§c¦J§u shall never depart from our mouth, kIs¨D Q¤k«¤n k¥t hF ¦ /s¤g¨u o¨kIg§k for You are God, the great and holy Sovereign. /vT«¨ ¨ t JIs¨e§u Blessed are You, the holy God.5 :JIs¨E©v k¥t¨v /vuvh v¨T©t QUr¨C Ani Adonai eloheichem. Uv’divrei kodsh’cha katuv leimor. Yimloch Adonai l’olam, elohayich tsiyyon l’dor vador hal’luyah. L’dor vador naggid godlecha, ul’neitsach n’tsachim k’dushat’cha nakdish, v’shivchacha eloheinu mipinu lo yamush l’olam va’ed, ki eil melech gadol v’kadosh attah. Baruch attah Adonai ha-eil ha-kadosh. THE HOLINESS OF THE FESTIVAL [Machzor p214] d¨Y©` You chose to love us from /ohN© ¦ g¨vÎkµ’F¦n Ub«¨T§r©j§c vT© ¨ t among all peoples and delight in us. /Ub«¨C ,h«¦m¨¨ r§u /Ub«¨,It T§¨ c«©v¨t You raised us to holiness from among all nations through doing Your /,IbIJ §K©vÎkµ’F¦n Ub«¨T§n©nIru § commands. Our Sovereign, You drew Ub«¨T§c©r¥e§u /Wh«¤,I §m¦n§C Ub«¨T§J©S¦e§u us near to You to serve You, and kIs¨D©v Wn¦ § J§u /W«¤,¨sIc£g©k Ub«¥F§k©n even called us by Your own great and Ub«¨kÎiT¦ ¤ T©u :,t ¨ r¨ «¨e Ubh«¥k¨g JIs¨E©v§u holy name. With love You gave us (Sabbaths for rest and) festivals for joy ,I,¨C©J) v¨c£v©t§C Ubh«¥v«k¡t vuvh and seasons for gladness, (this Sabbath oh¦D©j vj§ ¨ n¦G§k oh¦s£gIn (U v¨jUbn¦k § of rest and) this Festival of jI«b¨© N©v oIhÎ,¤t) /iIGG§k ¨ oh¦B©n§zU Unleavened Bread, the season of our freedom, gathering us together in v¤Z©v ,IMN© © v dj © oIhÎ,¤t (§u v¤Z©v holiness to recall the Exodus from r¤f¥z Js« ¤«e tr§ ¨e¦n /Ub«¥,Ur¥j in§z © Egypt. /o¦h«¨r§m¦n ,©th ¦mh¦k Attah v’chartanu mikkol ha-ammim, ahavta otanu, v’ratsita banu v’romamtanu mikkol ha-l’shonot, v’kiddashtanu b’mitsvotecha, v’keiravtanu malkeinu la’avodatecha, v’shimcha ha-gadol v’ha-kadosh aleinu karata. Va-tittein lanu Adonai eloheinu b’ahavah (shabbatot limnuchah u) mo’adim l’simchah chaggim uz’mannim l’sason (et yom ha-manoach ha-zeh v’) et yom chag ha-matzot ha-zeh z’man cheiruteinu mikra kodesh zeicher litsiat Mitsrayim. 4 Num 15:41. 5 Ps 146:10. 230 PESACH MORNING SERVICE AMIDAH

Ubh«¥v«k¡t Our God and God of our v¤k£g©h /Ubh«¥,Ic£t h¥v«kt¥u Ubh«¥v«k¡t ancestors, may Your regard and g©n¨X¦hu § v¤m¨r¥h§u v¤t¨r¥h§u gh«¦D©h§© u t«c¨h§u concern for us and our ancestors, for the time of our redemption, for Ub«¥bIS§e¦pU Ub«¥bIr§f¦z r¥f¨Z¦h§u s¥e¨P¦h§u Jerusalem the city of Your i¤C jh«¦© J¨n iIrf¦z§ § u Ubh«¥,Ic£t iIrf¦z§ § u holiness, and for all Your people rh¦g o¦h«©k¨JUr§h iIr§f¦z§u /W«¤S§c©g su¨ ¦S the family of Israel, be close to You and be pleasing to You. ,h¥C WN© § gÎkµ’F iIrf¦z§ § u W«¤J§sµ’e Favour us all with freedom and v¨cIy§kU v¨yh¥k§p¦k /Wh«¤b¨p§k k¥t¨r§G¦h goodness, with grace, love and oh¦H©j§k oh¦n£j©r§kU s¤x«¤j§kU i¥j§k mercy, on this day of the Feast of Unleavened Bread. v¤Z©v ,IMN© © v dj © oIhC § oIkJ§kU ¨ Our Living God, i¥n¨t v¨cIy§k IC Ubh«¥v«k¡t vuvh Ubr§ «¥fµ’z remember us for good, Amen bring us Your blessing, Amen i¥n¨t v¨f¨r§c¦k Ic Ub«¥s§eµ’pU and save us for a good life. Amen i¥n¨t oh ¦cIy oh¦H©j§k Ic Ub«¥ghJIv ¦ u § Spare us and be kind to us according to xUj ohn£ ¦ j©r§u v¨gUJ§h r©c§s¦cU Your promise of deliverance and mercy. Our eyes are turned towards You, for k¥t hF ¦ /Ubh«¥bh¥g Wh«¤k¥t hF ¦ /Ub«¥Bµ’j§u You are a Sovereign of mercy and /vT«¨ ¨ t oUjr§ ©u iUBj © Q¤k«¤n compassion.

Ubh«¥v«k¡t Eloheinu veilohei avoteinu ya’aleh v’yavo v’yagi’a v’yeira’eh v’yeiratseh v’yishama v’yippakeid v’yizzacheir zichroneinu ufikdoneinu, v’zichron avoteinu v’zichron mashi’ach ben david avdecha, v’zichron y’rushalayim ir kodshecha v’zichron kol amm’cha beit yisra’el l’fanecha lifleitah ul’tovah, l’chein ul’chesed ul’rachamim, l’chayyim ul’shalom, b’yom chag ha-matsot ha-zeh Zochreinu Adonai eloheinu bo l’tovah Amen U’fokdeinu vo livracha Amen V’hoshi’einu vo l’chayyim tovim Amen Uvidvar y’shua’ah v’rachamim chus v’chonneinu, ki eilecha eineinu, ki eil melech channun v’rachum attah. vshng jxpk ,hrja ,kp, 229

[Machzor p216] Ub«¥th¬© ¦ v§u Bestow on us the blessing ,©F§r¦C ,¤t Ubh«¥v«k¡t vuvh Ub«¥th¬© ¦ v§u of Your festivals, and make us worthy of the new life, joy and v¨j§n¦G§k /oIk¨J§kU oh¦H©j§k Wh«¤s£gIn peace You promised us. Make us T§¨ r«©n¨t§u ,h«¦m¨¨ r rJ£ ¤ t©F /iIGG§kU ¨ holy through Your commands and ohG ¦ /Wh«¤,«u§m¦n§C Ub«¥J§S©e :Ub«¥f§r¨c§k let us share in the work of Your Torah. Satisfy us with Your /W«¤cUYn ¦ Ub«¥g§C©G :W«¤,¨rI,C § Ub«¥e§k¤j goodness, and let our souls know the Ub«¥C¦k r¥v©y§u W«¤,¨gUJh ¦C Ub«¥j§N©G§u joy of Your salvation. Purify our hearts to serve You in truth. Let us vuvh Ub«¥khj§b© ¦ v§u :,n¡ ¤ t¤C WS§ §cµg§k’ inherit Your holy festivals with joy h¥s£gIn iIGG§ ¨ cU vj§ ¨ n¦G§C Ubh«¥v«k¡t and happiness and may all Israel k¥t¨r§G¦h W§c Ujn§ § G¦h§u :W«¤J§sµ’e who seek holiness, find their happiness, fulfilled in You. Blessed /vuvh vT© ¨ t QUr¨C /W«¤n§J hJ§ ¥ S©e§n are You God, who hallows Israel :oh¦B©n§Z©v§u k¥t¨r§G¦h J¥S©e§n and the festivals. Ub«¥th¬© ¦ v§u V’hassi’einu Adonai eloheinu et birkat mo’adecha l’chayyim ul’shalom l’simchah ul’sason ka’asher ratsita v’amarta l’var’chinu. Kadd’sheinu b’mitsvotecha, sim chelkeinu b’toratecha. Sabb’einu mittuvecha, v’samm’cheinu bishu’atecha v’taheir libbeinu l’ovd’cha be’emet. V’hanchileinu Adonai eloheinu b’simchah uv’sason mo’adei kodshecha. V’yism’chu v’cha yisra’el m’kadd’shei sh’mecha. Baruch attah Adonai m’kaddeish yisra’el v’ha-z’mannim.

THANKSGIVING AND PEACE v¥m§r Our Living God be pleased /k¥t¨r§G¦h W§N©g§C Ubh«¥v«k¡t vuvh v¥m§r with Your people Israel and listen oh ¦C©r¨v Wh«¤n£j©r§cU /v¥g§J o,¨ ¨ K¦p§,¦k§u to their prayers. In Your great mercy delight in us so that Your W§,¨bh¦f§J vr§ ¤J©,§u Ub«¨C .«P§j©T presence may rest upon Zion. /i«uH ¦m k©g v¥m§r R’tseih Adonai eloheinu b’amm’cha yisra’el, v’litfillatam sh’eih. Uv’rachamecha ha-rabbim tachpots banu v’tashreh sh’chinat’cha al tsiyyon. 231 PESACH MORNING SERVICE AMIDAH v¨bh«¤z¡j¤,§u Our eyes look forward iIH ¦m§k W§cUJC § Ubh«¥bh¥g v¨bh«¤z¡j¤,§u to Your return to Zion in mercy! /vuvh vT© ¨ t QUr¨C :ohn£ ¦ j©r§C Blessed are You God, ever restoring Your presence to Zion. /iIH ¦m§k I,¨bhf§ ¦ J rh¦z£j©N©v v¨bh«¤z¡j¤,§u V’techezenah eineinu b’shuv’cha l’tsiyyon b’rachamim. Baruch attah Adonai ha-machazir sh’chinato l’tsiyyon. It is customary to bow as one recites the opening words of this blessing, rising as we recite the name of God, Adonai and the list of God’s gifts to us. ohsIn ¦ We declare with gratitude that tUv vT© ¨ t¤J Q¨k Ubj«©b£ § t ohsIn ¦ You are our God and the God of our Ubh«¥,Ic£t h¥v«kt¥u Ubh«¥v«k¡t vuvh ancestors. You are our rock, the rock of Ubh«¥H©j rUm UbrUm «¥ /s¤g¨u o¨kIg§k our life and the shield that saves us. In rIs§k :tUv v¨T©t Ub«¥g§J¦h i¥d¨nU every generation we thank You and recount Your praise for our lives held W«¤,¨K¦v§T r¥P©x§bU W§K v¤sIb rIs¨u in Your hand, for our souls that are in /W«¤s¨h§C ohrUx ¦ N© § v Ubh«¥H©j k©g Your care, and for the signs of Your /Q¨k ,IsUeP© § v Ubh«¥,InJ¦b § k©g§u presence that are with us every day. At /Ub«¨N¦g oIhÎkµ’f§C¤J Wh«¤X¦b k©g§u every moment, at evening, morning Wh«¤,IcIyu § Wh«¤,It§k§p¦b k©g§u and noon, we experience Your :o¦h«¨rµvµ¢m§’ u r¤e««c¨u cr«¤ ¤g ,¥gÎkµ’f§C¤J wonders and Your goodness. You are goodness itself, for Your mercy has no /Wh«¤n£j©r Uk¨f t«k hF ¦ cIY©v end. You are mercy itself, for Your /Wh«¤s¨x£j UN«©, t«k hF ¦ o¥j©r§n©v love has no limit. Forever have we put /Q¨k Ubh«¦U¦e o¨kIgn ¥ hF ¦ our hope in You. ohsIn ¦ Modim anachnu lach, she’attah hu Adonai eloheinu veilohei avoteinu l’olam va’ed, tsureinu tsur chayyeinu umagein yish’einu attah hu. L’dor vador nodeh l’cha un’sappeir t’hillatecha, al chayyeinu ha-m’surim b’yadecha, v’al nishmoteinu ha-p’kudot lach, v’al nissecha sheb’chol yom immanu, v’al nifl’otecha v’tovotecha sheb’chol eit, erev va’voker v’tsohorayim. Ha-tov ki lo chalu rachamecha, ha-m’racheim ki lo tammu chasadecha, ki mei’olam kivvinu lach.

ohsIn ¦ Gratitude ... something that we too readily take for As befits leaving the presence of the granted, the miracle of our daily existence Sovereign, we express our gratitude for the and the wonders that surround us at all audience, and all the hoped for benefits, in times. this penultimate blessing. It emphasises vshng jxpk ,hrja ,kp, 232 k©g§u And for all these things may o¥nIr,¦h§ § u Qr¨ ©C§,¦h o¨KªF k©g§u Your name, our Sovereign, be Ub«¥F§k©n Wn¦ § J shn¨ ¦ T t¬©b§ ¥ ,¦h§u blessed, exalted and honoured forever and ever. :s¤g¨u o¨kIg§k During the Ten Days of Penitence add: During the Ten Days of Penitence add: Record all the children of Your covenant /W,h«¤ r ¦ §c h¥b§CÎkµ’F oh ¦cIy oh¦H©j§k cI,§fU for a good life. May every living being thank You; Uk§k©vh¦u /v¨k«¤X WUsIh « oh¦H©j©vÎkµ’f§u may they praise and bless Your /,n¡ ¤ t¤C k«us¨D©v Wn¦ § J ,¤t Ufr¨ §chu ¦ great name in truth for You are the God who saves and helps us. :v¨k«¤x Ub«¥,¨r§z¤g§u Ub«¥,¨gUJ§h k¥t¨v Blessed are You God, known as W§kU W§n¦J cIY©v /vuvh vT© ¨ t QUr¨C goodness, whom it is right to praise. :,IsIv§k v¤t¨b k©g§u V’al kullam yitbarach v’yitromeim v’yitnassei tamid shimcha malkeinu l’olam va’ed. During the Ten Days of Penitence add: Uch’tov l’chayyim tovim kol b’nei v’ritecha. V’chol ha-chayyim yoducha , vihal’lu vivar’chu et shimcha ha-gadol be’emet, ha-eil y’shu’ateinu v’ezrateinu selah. Baruch attah Adonai, ha-tov shimcha ul’cha na’eh l’hodot. 233 PESACH MORNING SERVICE AMIDAH ohG ¦ Grant us peace, goodness and oh¦H©j v¨f¨r§cU v¨cIy oIkJ ¨ ohG ¦ blessing; life, grace and kindness; /Ubh«¥k¨g ohn£ ¦ j©r§u v¨e¨s§m s¤x«¤j¨u i¥j justice and mercy. Source of our life, bless us all together with the light of rItC § s©j«©h Ub«¨KªF Ubh«¦c¨t Ub«¥f§r¨cU Your presence, for in the light of Ub«¨k T«©¨ ,¨b Wh«¤b¨P rItc § hF ¦ /Wh«¤b¨P Your presence You give us, our /oh¦H©j§u vrIT ¨ Ubh«¥v«k¡t vuvh Living God, law and life, love and kindness, justice and mercy, blessing /ohn£ ¦ j©r§u v¨e¨s§m /s¤x«¤j¨u v¨c£v©t and peace. And in Your eyes it is Wh«¤bh¥g§C cIyu § /oIkJ§ ¨ u v¨f¨r§C good to bless Your people Israel with z«gÎcµ’r§C k¥t¨r§G¦h W§N©gÎ,¤t Qr¨ ¥c§k the strength to make peace. :oIkJ§ ¨ cU Blessed are You God, blessing Your ,¤t Qr¨ ¥c§n©v /vuvh vT© ¨ t QUr¨C people Israel with peace. :oIkX ¨ C© k¥t¨r§G¦h IN©g ohG ¦ Sim shalom tovah uv’rachah chayyim chein vachesed, ts’dakah v’rachamim aleinu, uvar’cheinu avinu kullanu yachad b’or panecha, ki v’or panecha natatta lanu Adonai eloheinu torah v’chayyim, ahavah vachesed, ts’dakah v’rachamim, b’rachah v’shalom, v’tov b’einecha l’vareich et amm’cha yisra’el b’rov oz uv’shalom. Baruch attah Adonai, ha-m’vareich et ammo yisra’el ba-shalom.

oIkJ ¨ ohG ¦ Grant us peace ... chesed, which could be translated as We depart with words of peace and ‘guidance for …’ or ‘law of life’, and ‘the acknowledge the blessings that come to us love of kindness’. Chesed is a difficult word through God’s favour, beginning with Torah to translate. It means the faithful love and which gives meaning, purpose and direction loyalty that exists between people who have to life, and concluding with shalom, made a covenant together, that love and ‘wholeness’, ‘completeness’, ‘peace’. We loyalty extending to later generations, even have translated two Hebrew phrases, torah after the original partners to the covenant are v’chayyim and ahavah v’chesed literally as no more. It is therefore often translated as ‘law and life, love and kindness’. Here we ‘mercy’, ‘lovingkindness’ or ‘compassion’, follow the Sephardi wording which goes all of which are contained within the word back to the origins of the British Reform itself. The word is the key to understanding movement. However, the Ashkenazi text the covenant between God and the Jewish reads instead torat chayyim and ahavat people. vshng jxpk ,hrja ,kp, 234

MEDITATION h©v«k¡t My God, keep my tongue /gr¥ ¨n h¦bIJ§k rIm§b h©v«k¡t from causing harm and my lips from telling lies. Let me be silent h©k§k©e§n¦k§u /vn§ ¨ r¦n r¥C©S¦n h,I, © p¦ § G§u if people curse me, my soul still k«F©k r¨p¨g¤F hJ§ ¦ p©b§u /o«S¦, hJ§ ¦ p©b humble and at peace with all. Open h¥r£j©t§u /W«¤,¨rI,C § h ¦C¦k j©,§P :v¤h§v¦T my heart to Your teaching, and give me the will to practise it. May the Îkµ’f§u /hJ§ ¦ p©b ;ISr¦ §T Wh«¤,I §m¦n plans and schemes of those who r¥p¨v vr¥ ¨v§n v¨g¨r§k h©k¨g ohn¨ ¦ E©v seek my harm come to nothing. May the words of my mouth and Uhv¦h § :o¨,IcJ§ § j©n k¥e§k©e§u o,¨ ¨ m£g the meditation of my heart be h¦C¦k iIh§d¤v§u /hpÎh ¦ r§ ¥n¦t iImr§k ¨ acceptable to You, O God, my Rock :h¦k£tIdu § hrUm ¦ vuvh /Wh«¤b¨p§k and my Redeemer. h©v«k¡t Elohai n’tsor l’shoni meira, v’siftotai middabbeir mirmah, v’limkal’lai nafshi tiddom, v’nafshi ke’afar la-kol tihyeh. P’tach libbi b’toratecha, v’acharei mitsvotecha tirdof nafshi, v’chol ha-kamim alai l’ra’ah, m’heirah hafeir atsatam, v’kalkeil machsh’votam. Yihyu l’ratson imrei fi, v’hegyon libbi l’fanecha, Adonai tsuri v’go’ali.

While reciting Oseh Shalom it is customary to take three steps backwards, to bow to the left at the words oseh shalom bimromav, to the right at hu ya’aseh shalom and to the centre at aleinu. v¤G«g May the Maker of peace in v¤G£g©h tUv /uh¨nIrn § ¦C oIk¨J vG ¤ «g the highest bring this peace upon us k¥t¨r§G¦hÎkµ’F k©g§u Ubh¥k¨g oIkJ ¨ and upon all Israel and upon all the world. Amen. :in¨ ¥ t /Urn¦ § t§u /o¨kIg¨vÎkµ’FÎk©g§u v¤G«g Oseh shalom bimromav hu ya’aseh shalom aleinu v’al kol yisra’el v’al kol ha-olam, v’imru amen. kkv rsx ohkv, 664 kkv rsx HALLEL Before reciting the Hallel QUr¨C Blessed are You, our Living God, Ubh«¥v«k¤t vuvh vT© ¨ t QUr¨C Sovereign of the universe, Ub«¨J§s¦e rJ£ ¤ t o¨kIg¨v Q¤k«¤n whose commandments make us holy who commands us to read the Hallel,1 tIre¦k § Ub«¨U¦m§u uh,I ¨ §m¦n§C the psalms of joy. :k¥K©v©vÎ,¤t QUr¨C Baruch attah Adonai eloheinu melech ha-olam, asher kidd’shanu b’mitsvotav v’tsivvanu likro et ha-halleil. 665 PESACH MORNING SERVICE HALLEL

Psalm 113 dhe t 1V¨hUk§k©v Praise God! V¨hUk§k©v

Servants of the Eternal, vuvh hs§ ¥c©g Uk§k©v praise the name of the Eternal! :vuvh oJ ¥ ,¤t Uk§k©v c 2May the name of the Eternal be blessed Q¨r«c§n vuvh oJ ¥ hv§h ¦ now and evermore. :o¨kIgÎs©g§u vT© ¨ g¥n d 3From the rising of the sun to its setting ItIcn § s©g Jn«¤ ¤ J jr§z¦ © N¦n praised be the name of the Eternal. :vuvh oJ ¥ k¨Kªv§n s 4High above all nations is the Almighty, vuvh o¦hIDÎkµ’FÎk©g or ¨ whose glory is beyond the heavens. :IsIcF § o¦h«©n¨Xv© k©g v 5Who is like our Living God, Ubh«¥v«k¡t vuvh©F hn ¦ who lives so far beyond, :,¤c«¨J¨k hvh ¦ ¦C§d©N©v u 6who dwells so close within ,Itr¦k § h¦kh¦P§J©N©v to watch the heavens and the earth? :.r«¨ ¤t¨cU o¦h«©n¨XC© z 7Who raises the weak from the dust, k¨S r¨p¨g¥n hnh ¦ e§ ¦ n lifts the poor from the dirt :iIhc¤ § t ohr¨ ¦h ,«P§J©t¥n j 8to set them with the noble, oh ¦chs§b ¦ o¦g h¦ch¦aIv§k with the noble of God’s people. :IN©g h¥chs§b ¦ o¦g y 9who gives the childless wife a home ,¦h«©C©v ,r«¤ ¤e£g h ¦ch¦aIn as the happy mother of children. v¨j¥n§G oh¦b¨C©v o¥t

Praise God! :V¨hUk§k©v

1V¨hUk§k©v Hal’luyah. Hal’lu avdei Adonai, hal’lu et sheim Adonai. 2Y’hi sheim Adonai m’vorach mei’attah v’ad olam. 3Mimmizrach shemesh ad m’vo’o m’hullal sheim Adonai. 4Ram al kol goyim Adonai, al ha-shamayim k’vodo. 5Mi kadonai eloheinu ha-magbihi lashavet. 6Ha-mashpili lir’ot ba-shamayim uva’arets. 7M’kimi mei’afar dal, mei’ashpot yarim evyon. 8L’hoshivi im n’divim, im n’divei ammo. 9Moshivi akeret ha-bayit eim ha-banim s’meichah. Hal’luyah. kkv rsx jxpk ,hrja ,kp, 666

Psalm 114 she 1,t¥m§C When Israel came out of Egypt, o¦h«¨r§m¦N¦n k¥t¨r§G¦h ,t¥m§Ct the family of Jacob :z¥g«k o©g¥n c«e£g©h ,h¥C from a people of foreign tongue, c 2then Judah became God’s holy place, IJsµ’ §e§k v¨sUv§h v¨,§h¨v Israel were those God ruled. :uh,Ik ¨ J§ § n©n k¥t¨r§G¦h 3The sea saw it and ran away, x«b¨H©u v¨t¨r o¨H©vd Jordan turned back its course, 4the mountains skipped like rams, :rIj¨t§k c«X¦h i¥S§r©H©v s the hills like young lambs. oh¦kh¥t§f Use¨ § r ohr¨ ¦v¤v :it«m h¥b§c¦F ,Ig¨c§D 5Sea! why do you run away, xUb, ¨ hF ¦ o¨H©v W §K v©nv Jordan! why turn back your course, 6mountains, why do you skip like rams, :rIj¨t§k c«X¦T iS§ ¥r©H©v u hills like young lambs? oh¦kh¥t§f Use§ § r¦T ohr¨ ¦v¤v :it«m h¥b§c¦F ,Ig¨c§D 7Earth, tremble before the Mighty One, .¤r«¨t h¦kU«j iIs¨t h¥b§p¦K¦nz before the God of Jacob, 8 :c«e£g©h VI© «k¡t h¥b§p¦K¦n who turns the rock into a pool, j the flint into a spring of water. o¦h«¨n o©d£t rUM©v hf§ ¦ p«v©v :o¦h«¨n Ib§h§g©n§k Jh¦n¨K©j

1,t¥m§C B’tseit yisra’el mimitsrayim, beit ya’akov mei’am lo’eiz. 2Hay’tah y’hudah l’kodsho, yisra’el mamsh’lotav. 3Ha-yam ra’ah vayanos, ha-yardein yissov l’achor. 4He-harim rak’du ch’eilim, g’va’ot kivnei tson. 5Mah l’cha ha-yam ki tanus, ha-yardein tissov l’achor. 6He-harim tirk’du ch’eilim, g’va’ot kivnei tson. 7Millifnei adon chuli arets, millifnei elo’ah ya’akov. 8Ha-hofchi ha-tsur agam mayim, challamish l’ma’y’no mayim. 667 PESACH MORNING SERVICE HALLEL

On and during the last six days of Pesach omit from lo lanu (:1) down to the final ezram umaginam hu (Psalm 115:11).

Psalm 115 uye

t 1t«k Not to us, Eternal, not to us, Ub«¨k t«k vuvh Ub«¨k t«k but to Your name give glory, sIc¨F iT ¥ Wn¦ § J§kÎh¦F for the sake of Your love and Your truth. :W«¤T¦n£t k©g WS§ §x©j k©g 2Why do the nations ask: o¦hID©v Urnt § «h vN«¨ ¨ kc ‘Where is their God?’ :o¤vh¥v«k¡t t¨b v¥H©t 3Our God is in heaven, o¦h«¨n¨Xc© Ubh«¥v«kt¥ud all that God desires comes to pass. :vG¨ ¨ g .¥p¨j rJ£ ¤ t k«F

s 4But their idols are silver and gold, c¨v¨z§u ;¤x«¤F o¤vh¥C©m£g the work of human hands. :os¨ ¨t hs§h ¥ v¥G£g©n 5 They have a mouth, Ur«¥C©s§h t«k§u o¤v¨k v¤Pv but do not speak, they have eyes, but do not see. :Utr¦h § t«k§u o¤v¨k o¦h«©bh¥g u 6They have ears, but do not hear, Ug«¨n§J¦h t«k§u o¤v¨k o¦h«©b§zµ’t they have a nose, but do not smell. :iUjhr§h ¦ t«k§u o¤v¨k ;©t 7With their hands they do not feel, iUJhn§h ¦ t«k§u o¤vhs§h ¥ z with their feet they do not walk, Uf«¥K©v§h t«k§u o¤vh¥k§d©r they make no sound in their throat. 8 :o¨bIr§d¦C UDv¤h § t«k Their makers shall j become like them, o¤vhG ¥ «g Uhv¦h § o¤vInF § so do all who trust in them. :o¤v¨C j«¥© y«C rJ£ ¤ t k«F

1t«k Lo lanu Adonai, lo lanu, ki l’shimcha tein kavod, al chasd’cha al amittecha. 2Lamah yom’ru ha-goyim ayeih na eloheihem. 3Veiloheinu va-shamayim, kol asher chafeits asah. 4Atsabeihem kesef v’zahav, ma’aseih y’dei adam. 5Peh lahem v’lo y’dabeiru, einayim lahem v’lo yir’u. 6Oznayim lahem v’lo yishma’u, af lahem v’lo y’richun. 7Y’deihem v’lo y’mishun, ragleihem v’lo y’halleichu, lo yehgu bigronam. 8K’mohem yihyu oseihem, kol asher botei’ach bahem. <<< kkv rsx jxpk ,hrja ,kp, 668 9Israel, trust in the Eternal vuvh©C jy§ © C k¥t¨r§G¦hy - ‘who is their help and their shield’. :tUv o¨B¦d¨nU or§z¤ ¨ g 10House of Aaron, trust in the Eternal vuvh©c Ujy¦C § i«r£v©t ,h¥Ch - ‘who is their help and their shield’. :tUv o¨B¦d¨nU or§z¤ ¨ g th 11All who fear God, trust in the Eternal vuvh©c Ujy § ¦C vuvh h¥t§r¦h - ‘who is their help and their shield’. :tUv o¨B¦d¨nU or§z¤ ¨ g

9Yisra’el b’tach badonai, ezram umaginnam hu. 10Beit aharon bitchu vadonai, ezram umaginnam hu. 11Yir’ei Adonai bitchu vadonai, ezram umaginnam hu.

All Festivals (including Rosh Chodesh and the last six days of Pesach) continue here. h 12God remembers us to bless us, Q¥r¨c§h Ub«¨r¨f§z vuvhch blessing the house of Israel, k¥t¨r§G¦h ,h¥C ,¤t Qr¨ ¥c§h blessing the house of Aaron, :i«r£v©t ,h¥C ,¤t Qr¨ ¥c§h dh 13blessing all God-fearing people, vuvh h¥t§r¦h Q¥r¨c§h small and great alike! :oh¦k«s§D©v o¦g oh¦B©y§E©v sh 14May the Eternal increase you, o¤fh¥k£g vuvh ;¥x«h you and your children. :o¤fh¥b§C k©g§u o¤fh¥k£g uy 15You are blessed by God, vuvh©k oT© ¤ t ohfUr ¦ C § by the Maker of heaven and earth - :.r«¨ ¤t¨u o¦h«©n¨X v¥G«g zy 16heaven is the heaven of God vuvh©k o¦h«©n¨X o¦h«©n¨Xv© who gave the earth for human beings. :os¨ ¨t h¥b§c¦k i©,¨b .r«¨ ¤t¨v§u zh 17The dead do not praise God, V¨h Uk§k©v§h oh¦,¥N©v t«k nor all who go down into silence, v¨nUs hs§ ¥r«hÎkµ’F t«k§u 18but we bless God V¨h Qr¨ ¥c§b Ub§j«©b£t©ujh now and evermore. o¨kIg s©g§u vT© ¨ g¥n Praise God! :V¨hUk§k©v

12Adonai z’charanu y’vareich, y’vareich et beit yisra’el, y’vareich et beit aharon. 13Y’vareich yir’ei Adonai, ha-k’tannim im ha-g’dolim. 14Yoseif Adonai aleichem, aleichem v’al b’neichem. 15B’ruchim attem ladonai, oseih shamayim va’arets. 16Ha-shamayim shamayim ladonai, v’ha-arets natan livnei adam. 17Lo ha-meitim y’hal’luyah, v’lo kol yor’dei dumah. 18Va’anachnu n’vareich yah mei’attah v’ad olam. Hal’luyah. 669 PESACH MORNING SERVICE HALLEL

On Rosh Chodesh and during the last six days of Pesach, omit the first section of Psalm 116 (verses 1-11) and continue with ma ashiv (verse 12).

Psalm 116 zye 1h¦T§c«©v¨t I love my Maker vuvh gn§ © J¦hÎh¦F hT§ ¦ c«©v¨tt who hears my voice, my pleading, 2 :h¨bUb£j©T h¦ku«e ,¤t whose ear is turned towards me, c therefore I pray all my days. :tr§ ¨e¤t hn¨ © h§cU h¦k Ib§zµ’t vY¦ ¨ vÎhF ¦ 3The pangs of death ,¤u«¨n h¥k§c¤j h¦bU«p¨p£td drew tight around me, h¦bU«t¨m§n kItJ § hr¨ ¥m§nU the horrors of the grave took hold of me, :t¨m§n¤t iId¨h§u vr¨ ¨m I found sorrow and grief; t¨r§e¤t vuvhÎoJ§ ¥ cUs 4 then I called :hJ§ ¦ p©b v¨y§K©n vuvh v¨B¨t on the name of the Eternal: v ‘God, rescue my soul!’ ehS© ¦m§u vuvh iUBj © 5Merciful is the Eternal and just, :o¥j©r§n Ubh«¥v«kt¥u our God has compassion, u 6protecting simple people, vuvh oht¨ ¦ ,§P rn ¥«J saving me when I was weak. :©gh«¦JIv§h h¦k§u h,IK ¦ S ©

7Return, my soul, to your rest, h¦f§h«¨jUbn¦k § h¦J§p©b h¦cUJz for your Maker :hf§h«¨ ¦ k¨g kn¨ © D vuvhÎhF ¦ has been generous to you. j 8You rescued my soul from death, ,¤u«¨N¦n hJ§ ¦ p©b T§m«©¨ K¦j hF ¦ my eye from tears v¨g§n¦SÎin ¦ h¦bh¥gÎ,¤t and my foot from stumbling. 9 :hj«¤ ¦ S¦n h¦k§d©rÎ,¤t I shall journey y in the presence of my Maker vuvh h¥b§p¦k Q¥K©v§,¤t through the lands of the living. :oh¦H©j©v ,Imr© §t§C

1h¦T§c«©v¨t Ahavti ki yishma Adonai et koli tachanunai. 2Ki hittah ozno li, uv’yamai ekra. 3Afafuni chevlei mavet, um’tsarei sh’ol m’tsa’uni, tsarah v’yagon emtsa. 4Uv’sheim Adonai ekra, anna Adonai mall’tah nafshi. 5Channun Adonai v’tsaddik, veiloheinu m’racheim. 6Shomeir p’ta’im Adonai, dalloti v’li y’hoshi’a. 7Shuvi nafshi limnuchaichi, ki Adonai gamal alaichi. 8Ki chillatsta nafshi mimmavet, et eini min dim’ah, et ragli middechi. 9Et-halleich lifnei Adonai b’artsot ha-chayim. <<< kkv rsx jxpk ,hrja ,kp, 670 10I trust, r¥C©s£t hF ¦ hT§b«© ¦ n¡t¤vh although when I spoke out, I was deeply depressed. :s«t§n h,h«¦b¨ ¦ g h¦b£t th 11I said in my panic: h¦z§pµ’j§c hT§ ¦ r«©n¨t h¦b£t ‘Everybody lies!’ :c¥z«F os¨ ¨t¨vÎkµ’F

10He’emanti ki adabbeir, ani aniti m’od. 11Ani amarti v’chofzi, kol ha-adam kozeiv.

All Festivals, including Rosh Chodesh and the last six days of Pesach, continue here. h

ch 12What can I return to my Maker vuvh©k chJ¨ ¦ tÎvn ¨ for all the kindness shown me? :h¨k¨g hvI ¦ «kUn§d©TÎkµ’F dh 13I will lift up the cup of salvation t¨¬¤t ,IgUJ§hÎxIF and call on the name of the Eternal. :tr§ ¨e¤t vuvh oJ§ ¥ cU sh 14I will fulfil my promises to the Eternal o¥K©J£t vuvh©k hr¨ ©s§b in the presence of godly people. :IN©gÎkµ’f§k t¨BÎv¨s§d¤b uy 15Precious in the sight of our Creator vuvh h¥bh¥g§C r¨e¨h are those who die, devoted to God. :uhsh ¨ x£ ¦ j©k v,§ ¨ u«¨N©v 16Because I am Your servant, God, W«¤S§c©g h¦b£tÎhF ¦ vuvh v¨B¨tzy I am Your servant, W«¤,¨n£tÎi¤C WS§ §c©gÎh¦b£t the child of a woman who served You, :hr¥ ¨xIn§k T§¨ j«©T¦P You freed me from my bonds. zh 17To You I offer the offering of gratitude v¨sIT j©c«¤z jC§z¤ © tÎW§k and call on the name of the Eternal. :tr§ ¨e¤t vuvh oJ§ ¥ cU jh 18I will fulfil my promises to the Eternal o¥K©J£t vuvh©k hr¨ ©s§b in the presence of all God’s people, :IN©gÎkµ’f§k t¨BÎv¨s§d¤b 19in the courts of the house of the Eternal, vuvh ,h¥C ,Ir §m©j§Cyh in your midst, Jerusalem! o¦h«¨k¨JUr§h h¦f«¥fI,C § Praise God! :V¨hUk§k©v

12Mah ashiv ladonai kol tagmulohi alai. 13Kos y’shu’ot essa, uv’sheim Adonai ekra. 14N’darai ladonai ashalleim, negdah na l’chol ammo. 15Yakar b’einei Adonai ha-mav’tah lachasidav. 16Anna Adonai ki ani avdecha, ani avd’cha ben amatecha, pitachta l’moseirai. 17L’cha ezbach zevach todah, uv’sheim Adonai ekra. 18N’darai ladonai ashalleim, negdah na l’chol ammo. 19B’chatsrot beit Adonai, b’tocheichi yerushalayim. Hal’luyah. 671 PESACH MORNING SERVICE HALLEL

Psalm 117 zhe

t 1Uk§k©v Praise the Creator, all nations, o¦hIDÎkµ’F vuvh ,¤t Uk§k©v glorify God, all peoples! :ohNª ¦ t¨vÎk¨F UvUj§ « C©J c 2Whose love for us is strong, ISx© § j Ubh«¥k¨g r©c¨d hF ¦ whose truth is eternal. o¨kIg§k vuvh ,¤n¡t¤u

Praise God! :V¨hUk§k©v 1Uk§k©v Hal’lu et Adonai kol goyim, shabb’chuhu kol ha-ummim. 2Ki gavar aleinu chasdo, ve’emet Adonai l’olam. Hal’luyah.

Psalm 118 jhe 1UsIv Give thanks to God who is good, cIyÎhF ¦ vuvh©k UsIvt whose love is everlasting. :ISx© § j o¨kIg§k h¦F 2Let Israel now say: k¥t¨r§G¦h t¨bÎr©nt«hc ‘whose love is everlasting.’ :ISx© § j o¨kIg§k h¦F 3Let the house of Aaron now say: i«r£v©tÎ,h¥c t¨bÎUr§nt«hd ‘whose love is everlasting.’ :ISx© § j o¨kIg§k h¦F 4Let all who fear God now say: vuvh h¥t§r¦h t¨bÎUr§nt«hs ‘whose love is everlasting.’ :ISx© § j o¨kIg§k h¦F v 5Closed in by troubles V¨H h,t ¦ r¨ «¨e r©m¥N©v in ¦ I called on the Eternal, :V¨h cj§ ¨ r¤N©c h¦b«¨b¨g who answered me and set me free. u 6The Eternal is for me, I shall not fear. t¨rht ¦ t«k h¦k vuvh What can people do to me? :os¨ ¨t h¦k v¤G£g©H v©n 7 The Eternal is for me, h¨r§z«g§C h¦k vuvhz my source of help, so I confront those who hate me! :h¨t§b«G§c v¤t§r¤t h¦b£t©u 1UsIv Hodu ladonai ki tov, ki l’olam chasdo. 2Yomar na yisra’el, ki l’olam chasdo. 3Yom’ru na veit Aharon, ki l’olam chasdo. 4Yom’ru na yir’ei Adonai, ki l’olam chasdo. 5Min ha-meitsar karati yah, anani vamerchav yah. 6Adonai li lo ira, mah ya’aseh li adam. 7Adonai li b’ozrai, va’ani er’eh v’son’ai. <<< kkv rsx jxpk ,hrja ,kp, 672 8It is better to trust in the Eternal vuvh©C ,Ix£j©k cIyj than to rely on people. :os¨ ¨t¨C j«©«y§C¦n y 9It is better to trust in the Eternal vuvh©C ,Ix£j©k cIy than to rely on leaders. :oh ¦ch¦s§b¦C j«©«y§C¦n h 10All nations surrounded me - h¦bU«c¨c§x o¦hIDÎkµ’F but by the name of the Eternal :o©khn£ ¦ t hF ¦ vuvh oJ§ ¥ C I cut them down. th 11They swarmed and surrounded me - h¦bU«c¨c§xÎo©d h¦bU«C©x but by the name of the Eternal :o©khn£ ¦ t hF ¦ vuvh oJ§ ¥ C I cut them down. 12They swarmed around me like bees, ohr ¦«c§s¦f h¦bU«C©xch they were quenched oh ¦mIe J¥t§F Uf£g«S like a fire among thorns - but by the name of the Eternal :o©khn£ ¦ t hF ¦ vuvh oJ§ ¥ C I cut them down. dh 13You pressed me so that I nearly fell, k«P§b¦k h¦b«©,hj§ ¦ s v«j¨S but the Eternal helped me. :h¦b«¨r¨z£g vuvh©u sh 14God is my strength and song, V¨h ,r§ ¨n¦z§u h¦Zµg’ Always there to save me. :v¨gUJh¦k h¦kÎh¦v§h©u 15Shouts of joy and triumph v¨gUJhu ¦ v¨B¦r kIeuy are in the tents of the just: oheh ¦ S© ¦m h¥kµvµ’¢t§C ‘God’s right hand works mightily! :k¦h«¨j vG« ¨ «g vuvh ihn§h ¦ 16God’s right hand is raised! v¨n¥nIr vuvh ihn§h ¦ zy God’s right hand works mightily!’ :k¦h«¨j vG« ¨ «g vuvh ihn§h ¦

8Tov lachasot badonai mib’to’ach ba-adam. 9Tov lachasot badonai mib’to’ach bindivim. 10Kol goyim s’vavuni b’sheim Adonai ki amilam. 11Sabbuni gam s’vavuni b’sheim Adonai ki amilam. 12Sabbuni chidvorim, do’achu k’eish kotsim, b’sheim Adonai ki amilam. 13Dacho d’chitani linpol, vadonai azarani. 14Ozzi v’zimrat yah vay’hi li lishu’ah. 15Kol rinnah viyshu’ah b’oholei tsaddikim, y’min Adonai osah chayil. 16Y’min Adonai rommeimah, y’min Adonai osah chayil. <<< 673 PESACH MORNING SERVICE HALLEL zh 17I shall not die, but live v¤h§j¤tÎhF ¦ ,Un¨tÎt«k and declare the acts of God. :V¨h hG£ ¥ g©n r¥P©x£t©u 18 God has taught me sharply V¨H h¦B«©r§X¦h r«X©hjh but has not surrendered me to death. 19 :h¦b«¨b¨,§b t«k ,¤u«¨N©k§u Open the gates of justice for me, yh I shall enter them e¤s«¤mÎhr£ ¥g©J h¦kÎUj§,¦P and thank the Eternal. :V¨h vsIt ¤ o¨c t«c¨t f 20This is the gate of the Eternal, vuvh©k r©g«©XvÎv¤z© the just may enter in. :Ic Ut«c¨ « h oheh ¦ S© ¦m 21I thank You, for You answered me, h¦b«¨,h¦b£g hF ¦ WsIt § tf it was You who saved me. :v¨gUJh¦k h¦kÎh¦v§T©u

cf 22A stone the builders rejected oh¦bIC©v Ux£t¨n i¤c«¤t has become the corner-stone itself. :v¨B¦P Jt«r§k v¨,§h¨v 23Through God this came about, ,t«Z v,§h«¨ ¨ v vuvh ,¥t¥ndf this wonder to our eyes. :Ubh«¥bh¥g§C ,t¨k§p¦b th¦v 24This is the day God has made, vuvh vG¨ ¨ g oIH©vÎv¤zsf let us be glad and rejoice on it. :Ic vj§ ¨ n§G¦b§u v¨kh«¦d¨b

25 God, we beseech You, dk save us now! :t¨B v¨gh«¦JIv vuvh t¨B¨t God, we beseech You, :t¨b vjh«¦k§m© ¨ v vuvh t¨B¨t let us prosper now!

26 Blessed is the one uf who comes in God’s name, vuvh oJ§ ¥ C t¨C©v QUr¨C we bless you :vuvh ,h¥C¦n o¤fUbf© § r¥C from the house of God.

17Lo amut ki echyeh, va’asapeir ma’asei yah. 18Yassor yiss’ranni yah, v’la-mavet lo n’tanani. 19Pitchu li sha’arei tsedek, avo vam, odeh yah. 20Zeh ha-sha’ar ladonai, tsaddikim yavo’u vo. 21Od’cha ki anitani, vatt’hi li lishu’ah. 22Even ma’asu ha-bonim hay’tah l’rosh pinnah. 23Mei’eit Adonai hay’tah zot, hi niflat b’eineinu. 24Zeh ha-yom asah Adonai, nagilah v’nism’chah vo. 25Anna Adonai hoshi’ah na. Anna Adonai hatslichah na. 26Baruch ha-ba b’sheim Adonai, beirachnuchem mibbeit Adonai. kkv rsx jxpk ,hrja ,kp, 674 27God is the Creator who gives us light. Ub«¨k r¤t«¨H©u vuvh k¥tzf (Form the procession with the branches oh, ¦ «c£g©C djÎUr © x¦ § t up to the horns of the altar.) :©j«¥C§z¦N©v ,Ibr© §eÎs©g 28You are my God and I thank You. ‚«¤sItu § vT© ¨ t h¦k¥tjf My God, I praise You! :‚«¤n§nIr£t h©v«k¡t

yf 29Thank the Eternal, who is good, cIy hF ¦ vuvh©k UsIv whose love is everlasting. :ISx© § j o¨kIg§k h¦F

27Eil Adonai vaya’eir lanu, isru chag ba’avotim ad karnot ha-mizbei’ach. 28Eili attah v’odeka, elohai arom’meka. 29Hodu ladonai ki tov, ki l’olam chasdo.

After the Hallel, the following blessing may be said.

WU «k§k©v§h Our Living God, all Your /Wh«¤G£g©nÎkµ’F Ubh«¥v«k¤t vuvh WU «k§k©v§h works shall praise You; and all who W«¤bImr § hJIg ¥ oheh ¦ S© ¦m Wh«¤shx£ ¦ j©u love You, the righteous who do Your will, and all Your people, the UsIh v¨B¦r§C k¥t¨r§G¦h ,h¥C WN© § gÎkµ’f§u family of Israel, shall thank You UnnIrh § u ¦ Ur£t¨phu ¦ UjC© § Jhu ¦ Ufr¨ £chu ¦ with joyful song; and bless and Î,¤t Ufh«¦k§n©h§u UJhS§ «¦e©h§u Umhr£ «¦g©h§u praise and sanctify You, accepting You as our Sovereign. It is good to ,Is«v§k cIy W§k h¦F /Ub«¥F§k©n Wn¦ § J thank You and it is right to sing to s©g§u o¨kIgn ¥ hF ¦ rN©z§k ¥ v¤t¨b Wn¦ § J§kU Your name, for You are God from vuvh vT© ¨ t QUr¨C :k¥t vT© ¨ t o¨kIg everlasting to everlasting. Blessed are You God, the Sovereign praised :,Ij¨C§J¦T©C k¨Kªv§n Q¤k«¤n in all worship.

1WU«k§k©v§h Y’hal’lucha Adonai eloheinu kol ma’asecha, vachasidecha tsaddikim osei r’tsonecha, v’chol amm’cha beit yisra’el, b’rinnah yodu vivar’chu vishabb’chu vifa’aru virom’mu v’ya’aritsu v’yakdishu v’yamlichu et shimcha malkeinu, ki l’cha tov l’hodot, ul’shimcha na’eh l’zammeir, ki mei’olam v’ad olam attah eil. Baruch attah Adonai melech m’hullal ba-tishbachot. 235 PESACH MORNING SERVICE TORAH SERVICE

vru,v ,thre rsx Torah Service

ON FIRST DAY PESACH [Machzor p249]

If some of your family become poor and cannot pay their share, you shall support them as you support the stranger and those who reside with you; they shall live with you. Charge them no interest and make no profit from them, but fear Your God... If some of your family who live with you become poor and sell themselves to you, you shall not make them your slaves, but you shall pay them the proper wage, like those who reside with you ... For they are My servants whom I brought out of the land of Egypt; they shall not be sold as slaves. You shall not rule over them harshly, but shall fear your God... For to Me the children of Israel are servants, they are My servants whom I brought out of the land of Egypt; I am the Eternal your God. From Leviticus 25

ON SEVENTH DAY PESACH [Machzor p251]

Awake, awake, put on strength, arm of the Eternal; awake, as in days of old, the generations of long ago... Was it not You that dried up the sea, the waters of the great deep; that made the depths of the sea a way for the redeemed to pass over? And the ransomed of the Eternal shall return, and come to Zion with singing; everlasting joy shall be on their heads; they shall gain joy and gladness and sorrow and sighing shall flee away. From Isaiah 51:9-11 vru,v ,thre rsx jxpk ,hrja ,kp, 236 TORAH SERVICE ih¥t Almighty God, there is none like You vuvh ohv ¦«k¡t¨c WIn¨ « F ih¥t among the gods people worship, :Wh«¤G£g©n§F ih¥t§u and no deeds like Yours! ohn¨ ¦ k«gÎkµ’F ,Uf§k©n W,Uf§k© § n Your dominion is an everlasting dominion. Your authority is for every generation! :r«s¨u r«SÎkµ’f§C WT§k© § J§n¤nU God rules, God has ruled, Q¨k¨n vuvh Q¤k«¤n vuvh God shall rule forever and ever. God, give strength to Your people :s¤g¨u o¨k«g§k Q«k§n¦h vuvh and bless Your people with peace.1 i¥T¦h IN©g§k z«g vuvh :oIkX ¨ c© IN©g ,¤t Qr¨ ¥c§h vuvh

ih¥t Ein kamocha va’elohim Adonai, v’ein k’ma’asecha. Malchut’cha malchut kol olamim, umemshalt’cha b’chol dor vador. Adonai melech Adonai malach, Adonai yimloch l’olam va’ed. Adonai oz l’ammo yittein, Adonai y’vareich et ammo va-shalom. c©t Source of mercy, v¨ch«¦yh¥v ohn£ ¦ j©r¨v c©t may it please You to be good to Zion, /iIH ¦m ,¤t W§bImr¦c § and build the walls of Jerusalem, for we trust in You alone, /o¦h«¨k¨JUr§h ,InIj v¤b§c¦T Ruler and God, /Ubj«¨ § y¨C s©c§k W§c hF ¦ supreme and sublime, t¨¬¦b§u or ¨ k¥t Q¤k«¤n everlasting Sovereign. :ohn¨ ¦ kIg iIs£t

c©t Av ha-rachamim, heitivah virtson’cha et tsiyyon, tivneh chomot y’rushalayim, ki v’cha l’vad batachnu, melech eil ram v’nissa, adon olamim.

WIn¨ « F ih¥t There is none like you ... Q¤k«¤n vuvh God rules ... Many of the following passages were This is the only verse in this section that first collected in the Massechet Soferim, is not Biblical, though the individual phrases eighth-century CE, though the full ritual that within it can be found in a variety of attends the opening of the ark and the Biblical passages. The Song at the Sea (Ex reading from the Torah scroll evolved 15:18) concluded that God will rule forever, during the Middle Ages. but, in one interpretation, this seems to If we see the structure of the liturgy up to locate the rule of God in some distant future. this point as a symbolic journey to appear So our sentence asserts that God’s rule is in before God, God now ‘responds’ to us the here and now, just as in the past and in through the words of the Torah that we are the future. about to read. The opening verses stress God’s uniqueness as Creator and as Sovereign, from before the world existed

(kol olamim) and throughout human history 1 (b’chol dor vador). Ps 86:8; 145:13; 29:11. 237 PESACH MORNING SERVICE TORAH SERVICE h¦v§h©u Whenever the ark moved forward, i«r¨t¨v gI© «x§b¦C hv§h© ¦ u then Moses said: :vJ ¤ «n rnt« ¤ «H©u ‘Almighty, rise up! Wh«¤c§h«t Um«ªp¨h§u vuvh vnUe ¨ Let Your enemies be scattered, let those who hate You flee before You!’ :Wh«¤b¨P¦n Wh«¤t§b©G§n Ux«ªb¨h§u For Torah shall come out of Zion v¨rI, t¥m¥T iIH ¦M¦n hF ¦ and the word of God from Jerusalem.1 :o¦h«¨k¨JUrhn ¦ vuvhÎr©c§sU h¦v§h©u Vay’hi binso’a ha-aron vayomer mosheh. Kumah Adonai v’yafutsu oy’vecha v’yanusu m’san’echa mippanecha. Ki mitsiyon teitsei torah, ud’var Adonai mirushalayim. When the festival falls on a weekday: vuvh vuvh The One, the Eternal, a God /iUBj§ © u oUjr © k¥t vuvh vuvh of mercy and compassion, slow to anger, :,n¡ ¤ t¤u s¤x¤«j cr§ ©u o¦h«©P©t Qr«¡ ¤t generous in love and truth, showing love to thousands, forgiving sins, wrong and iI¨g tG ¥ «b ohp¨ ¦ k£t¨k s¤x«¤j r¥m«b failure; who pardons.2 :v¥E©b§u v¨t¨Y©j§u gJ«¤ © p¨u vuvh vuvh Adonai, Adonai, eil rachum v’channun, erech apayim v’rav chesed ve’emet. Notseir chesed la’alafim, noseih avon vafesha v’chata’ah v’nakeih. QUr¨C Blessed is the One v¨rIT i,¨B¤ © J QUr¨C who in holiness gave Torah to Israel. :I,X ¨ s§ªe¦C k¥t¨r§G¦h IN©g§k Hear O Israel, the Eternal is our God, the Eternal is One.3 Ubh«¥v«k¡t vuvh k¥t¨r§G¦h g©n§J Our God is One. :sj¤ ¨ t vuvh Our Sovereign is great. Ub«¥bIs£t kIs¨D Ubh«¥v«k¡t sj¤ ¨ t Holy is God’s name. :InJ § JIs¨e QUr¨C Baruch shennatan torah l’ammo yisra’el bikdushato. Sh’ma yisra’el, Adonai eloheinu, Adonai echad. Echad eloheinu, gadol adoneinu, kadosh sh’mo. gI© «x§b¦C h ¦v§h©u the ark symbolises the Torah coming to us Whenever the ark moved forward ... from Mount Sinai, while the wilderness This sentence moves us back again to the wanderings are echoed as it is paraded wilderness wanderings and the words with around the congregation. The language is which each new journey began. It describes militaristic in tone, in stark contrast to the the , the symbol of verse that follows, taken from Isaiah’s God’s presence amongst the people, leading vision of a time of universal peace when the way, while God removes all obstacles nations will beat their swords into before them. Bringing the scroll down from ploughshares. In this new era, Zion, the site of the temple and the final resting place of the ark, becomes the place where a new 1 Num 10:35; Isa 2:3. revelation arises. 2 Ex 34:6-7. 3 Deut 6:4. vru,v ,thre rsx jxpk ,hrja ,kp, 238 UkS©D § Declare with me the greatness of God, /hT¦ ¦ t vuvh©k UkS©D § and let us exalt God’s name together.1 :uS§ ¨j©h InJ § vn§ ¨ nIr§bU

UkS©D § Gadd’lu ladonai itti, un’rom’mah sh’mo yachdav.

W§k Yours, our Living God, v¨rUc§D©v§u v¨Kªs§D©v vuvh is the greatness, the power, /sIv©v§u j©m«¥B©v§u ,r«¤ ¤t§p¦T©v§u W§k the beauty, the victory /.r«¨ ¤t¨cU o¦h«©n¨XC© k«f hF ¦ and the splendour, for everything in heaven and earth v¨f¨k§n©N©v vuvh W§k is Yours. :Jt«r§k k«f§k t¥¬©b§,¦N©v§u Yours is sovereignty Ubh«¥v«k¡t vuvh UnnIr § and You are supreme over all. uh¨k§d©r o«s£v©k Uu£j©T§J¦v§u Exalt the Living God, and bow down before the footstool of the Holy One. :tUv JIs¨e Exalt the Living God, and bow down /Ubh«¥v«k¡t vuvh UnnIr § before the mountain of God’s holiness /IJsµ’ §e r©v§k Uu£j©T§J¦v§u 2 - for holy is our Living God. :Ubh«¥v«k¡t vuvh JIs¨e hF ¦

W§k L’cha Adonai ha-g’dullah v’ha-g’vurah v’ha-tif’eret v’ha-neitsach v’ha-hod, ki chol ba-shamayim uva’arets, l’cha Adonai ha-mamlachah v’ha-mitnassei l’chol l’rosh. Rom’mu Adonai eloheinu, v’hishtachavu lahadom raglav, kadosh hu. Rom’mu Adonai eloheinu, v’hishtachavu l’har kodsho, ki kadosh Adonai eloheinu.

h¦T¦t vuvh©k UkS©D § vuvh W§k Yours, our Living God ... Declare with me the greatness of God ... This hymn of praise to God accompanies This and the following passages present the procession with the Torah. two key ideas within Jewish tradition: that God is the God of the entire universe and 1 Ps 34:4. that God has given guidance to humanity 2 I Chron 29:11; Ps 99:5; Ps 99:9. through the Torah, with the Jewish people as the agents for that task. 239 PESACH MORNING SERVICE TORAH SERVICE ih¥t There is none holy /W«¤T§k¦C ih¥tÎhF ¦ vuvh©F JIs¨e ih¥t like the Eternal, :Ubh«¥v«kt¥F rUm ih¥t§u for nothing is like You /vuvh hs£ ¥g§k©C¦n VI© «k¡t hn ¦ hF ¦ and there is no strength like our God. For who is God besides the Eternal, :Ubh«¥v«k¡t h,¨ ¦ kUz rUm hnU ¦ and what is strength except our God! /vJ ¤ «n Ub«¨KÎv¨U¦m v¨rIT Moses commanded us Torah, the :c«e£g©h ,©K¦v§e vJ¨ ¨ rIn heritage of the community of Jacob. It is a tree of life to all who grasp it /V¨C oheh¦z£ ¦ j©N©k thv ¦ oh¦H©jÎ.¥g and those who hold fast to it :rX ¨ t§ªn vh«¤¨ f§n«,§u are happy. /o©g««bÎh¥f§r©S vh«¤¨ f¨r§S Its ways are ways of pleasantness and all its paths are peace.1 :oIkJ ¨ vh«¤¨ ,«ch,§bÎkµ’ ¦ f§u

ih¥t Ein kadosh kadonai ki ein biltecha, v’ein tsur keiloheinu. Ki mi elo’ah mibbal’adei Adonai, umi tsur zulati eloheinu. Torah tsivah lanu mosheh, morashah k’hillat ya’akov. Eits chayyim hi la-machazikim bah, v’tom’cheha m’ushar. D’racheha darchei no’am, v’chol n’tivoteha shalom. oIkJ ¨ There is great peace /W«¤,¨rI, h¥c£v«t§k c¨r oIkJ ¨ for those who love Your Torah, :kIJf¦ § n In«¨kÎih¥t§u and for them there is no stumbling. /iT¦h ¥ IN©g§k z«g vuvh Give strength to Your people, :oIkX ¨ c© IN©gÎ,¤t Qr¨ ¥c§h vuvh bless Your people with peace. So I call out the name of the One God: /tr§ ¨e¤t vuvh oJ ¥ hF ¦ Declare the greatness of our God! :Ubh«¥v«kt¥k ks« ¤«d Uc¨v Let everything declare God’s power /ohv ¦«kt¥k z«g UbT § k«F©v and the glory of God’s Torah.2 :vrIT© ¨ k sIc¨f Ub,U §

oIkJ ¨ Shalom rav l’ohavei toratecha, v’ein lamo michshol. Adonai oz l’ammo yittein, Adonai y’vareich et ammo va-shalom. Ki sheim Adonai ekra, havu godel leiloheinu. Ha-kol t’nu oz leilohim, ut’nu chavod la-torah. th ¦v oh¦H©jÎ.g ¥ It is a tree of life ... sustaining ‘tree of life’, but also allows for This verse comes from the Book of all human knowledge, scientific as well as Proverbs where it actually speaks about spiritual, to become part of the broadest chochmah, ‘wisdom’ which in the Biblical understanding of God’s revelation. world included practical wisdom, acquired 1 I Sam 2:2; Ps 18:32; Deut 33:4; Pr 3:18,17. through human experience as well as 2 intellectual achievement. By including Ps 119:165; 29:11, Deut 32:3. wisdom here it makes the Torah itself the vru,v ,thre rsx jxpk ,hrja ,kp, 240

The Sephardi practice is to raise the Torah scroll here - v¨v¨C§d©v Hagbahah. The scroll is elevated to display three columns from the first scroll reading.

,t«z§u This is the Torah that Moses set v¤J«n oGÎr ¨ J£ ¤ t vrIT© ¨ v ,t«z§u before the children of Israel. :k¥t¨r§G¦h h¥b§c h¥b§p¦k Moses commanded us the Torah, /vJ ¤ «n Ub«¨KÎv¨U¦m v¨rIT the heritage of the community of Jacob. :c«e£g©h ,©K¦v§e vJ¨ ¨ rIn God whose way is perfect, /IFr© §S ohn¨ ¦ T k¥t¨v whose word is proved, /v¨pUr §m vuvh ,©r§n¦t a shield for all who seek refuge. :IC ohxIj© ¦ v k«f§k tUv i¥d¨n ,t«z§u V’zot ha-torah asher sam mosheh lifnei v’nei yisra’el. Torah tsivah lanu mosheh, morashah k’hillat ya’akov. Ha-eil tamim darko, imrat Adonai ts’rufah, magein hu l’chol ha-chosim bo.

Before reading the Torah: Ufr¨ §C Bless the Living God :Qr ¨«c§n©v vuvh ,¤t Ufr¨ §C whom we are called to bless. QUr¨C Blessed is the Living God, whom we are called to bless :s¤g¨u o¨kIg§k Q¨r«c§n©v vuvh QUr¨C forever and ever. QUr¨C Blessed are You, our Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C Living God, Sovereign of the Ub«¨CÎrj¨ © C rJ£ ¤ t /o¨kIg¨v Q¤k«¤n universe, who chose us from all ,¤t Ub«¨kÎi,¨b§ © u ohN© ¦ g¨vÎkµ’F¦n peoples to give us Your Torah. Blessed are You God, who /vuvh vT© ¨ t QUr¨C :I,rIT ¨ gives us the Torah. :vrIT© ¨ v i,Ib ¥ Ufr¨ §C Bar’chu et Adonai ha-m’vorach. QUr¨C Baruch Adonai ha-m’vorach l’olam va’ed. QUr¨C Baruch attah Adonai eloheinu melech ha-olam, asher bachar banu mikkol ha-ammim, v’natan lanu et torato. Baruch attah Adonai, notein ha-torah. v¨rIT©v ,t«z§u This is the Torah... Sinai. Today we accept that there are many Because Biblical scholarship had cast levels on which to understand this tradition, doubt on the actual historical events, earlier poetic and symbolic, which provides a progressive liturgies were uncomfortable central element in our understanding of with passages that stated that God had our relationship with God and the literally given the Torah to Moses on Mount responsibilities it brings to us. 241 PESACH MORNING SERVICE TORAH SERVICE

After reading the Torah: QUr¨C Blessed are You, our Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C Living God, Sovereign of the Ub«¨kÎi,¨b © r¤J£t /o¨kIg¨v Q¤k«¤n universe, who gave us the teaching of truth and planted g©y¨b o¨kIg h¥H©j§u ,n¡ ¤ t ,rIT © eternal life within us. Blessed /vuvh vT© ¨ t QUr¨C :Ub«¥fI, §C are You God, who gives us :vrIT© ¨ v i,Ib ¥ the Torah. QUr¨C Baruch attah Adonai eloheinu melech ha-olam, asher natan lanu torat emet, v’chayei olam nata b’tocheinu. Baruch attah Adonai, notein ha-torah.

It is customary for someone who has survived a life-threatening experience to be given an aliyah and to recite the blessing: Birkat ha-gomel, to which the congregation responds.

QUr¨C Blessed are You, our living Q¤k«¤n Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C God, Sovereign of the universe, ,IcIy oh ¦c¨H©j§k k¥nID©v o¨kIg¨v who shows favour to the un- deserving, even to me. :cIyÎkµ’F h¦b«©k¨n§D¤J For a man: The congregation responds: cIy W§k¨n§D¤J hn ¦ /in¨ ¥ t Amen. May the One who has shown :cIyÎkµ’F W§kµ’n§d¦h tUv favour to you, continue to favour For a woman: you with all that is good. cIy Q¥k¨n§D¤J hn ¦ /in¨ ¥ t :cIyÎkµ’F Q¥k§n§d¦h tUv QUr¨CBaruch attah Adonai eloheinu melech ha-olam, ha-gomeil l’chayavim tovot sheg’malani kol tov. The congregation responds for a man: Amen, mi sheg’malcha tov hu yigmolcha kol tov. The congregation responds for a woman: Amen, mi sheg’maleich tov hu yigm’leich kol tov.

The Ashkenazi practice is to raise the Torah scroll here - v¨v¨C§d©v Hagbahah. The scroll is elevated to display three columns from the scroll reading. ,t«z§u This is the Torah that Moses v¤J«n oG ¨ rJ£ ¤ t vrIT© ¨ v ,t«z§u set before the children of Israel, vuvh hP ¦ k©g /k¥t¨r§G¦h h¥b§C h¥b§p¦k given by God through Moses. :vJ ¤ «n s©h§C ,t«z§u V’zot ha-torah asher sam mosheh lifnei b’nei yisra’el, al pi Adonai b’yad mosheh. vru,v ,thre rsx jxpk ,hrja ,kp, 242

vh,ufrcu vrypvv THE HAFTARAH AND ITS BLESSINGS

The Haftarah is traditionally taken from the second part of the Hebrew Bible, nevi’im, ‘prophets’, which includes the books from Joshua to the twelve ‘Minor Prophets’. The passage is often selected because of some connection with the of that particular Shabbat, though the exact reason for including it is not known. It is suggested that it was included when the Romans forbade the reading of the Torah and this was substituted as a reminder of the Torah text. However some Haftarot are chosen to reflect the time of the year: in the three weeks before Tisha b’Av, the fast commemorating the destruction of both temples, we read prophetic words of warning from Jeremiah and Isaiah. But from the Shabbat following this date we read seven weekly passages of comfort and consolation which ‘strengthen’ us as we prepare for Rosh Hashanah. special readings also precede Purim and Pesach. In our Reform tradition we sometimes take passages from the third section of the Hebrew Bible, the K’tuvim, ‘Writings’, where they make an appropriate comment on the Torah reading itself, in which case we read the blessings on page 245.

Before reading the Haftarah:

QUr¨C Blessed are You, our Living Q¤k«¤n Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C God, Sovereign of the universe, who oht ¦ h ¦c §b ¦C rj¨ © C rJ£ ¤ t /o¨kIg¨v chose good prophets and was pleased by their words for they were ohr¨ ¦n¡t¤B©v o¤vhr§ ¥c¦s§c v¨m¨r§u oh ¦cIy spoken in truth. Blessed are You r¥jIC©v / vuvh vT© ¨ t QUr¨C :,n¡ ¤ t¤C God, for You chose the Torah, k¥t¨r§G¦h§cU ISc© § g vJ ¤ «n§cU vrIT© ¨ C Moses Your servant, Israel Your people and the true and righteous :es«¤ ¤m¨u ,n¡ ¤ t¨v h¥th ¦c§b¦cU IN©g prophets.

QUr¨C Baruch attah Adonai eloheinu melech ha-olam, asher bachar binvi’im tovim, v’ratsah v’divreihem ha-ne’emarim be’emet. Baruch attah Adonai, ha-bocheir ba-torah, uv’mosheh avdo, uv’yisra’el ammo, uvinvi’ei ha-emet vatsedek. 243 PESACH MORNING SERVICE TORAH SERVICE

After reading the Haftarah, some congregations include the following blessings. Most begin with al ha-torah, the final paragraph on page 244.

QUr¨C Blessed are You, our Q¤k«¤n Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C Living God, Sovereign of the /ohn¨ ¦ kIg¨vÎkµ’F rUm /o¨kIg¨v universe, Rock of all ages, righteous in all generations, trust- k¥t¨v /,IrIS©vÎkµ’f§C ehS© ¦m worthy in what You say and do, r¥C©s§n©v vG ¤ «g§u rnIt¨ ¥ v in¡ ¨ t¤B©v speaking and fulfilling Your :es«¤ ¤m¨u ,n¤ ¤ t uhr¨ ¨c§SÎkµ’F¤J o¥H©e§nU word, for all Your words are true and just. You are faithful, our Ubh«¥v«k¡t vuvh tUv vT© ¨ t in¡ ¨ t¤b Living God, and Your words are s¨j¤t r¨c¨s§u Whr¨ «¤c§S oh¦b¨n¡t¤b§u reliable, and no single word of o¨ehr ¥ cUJ¨h t«k rIj¨t Whr¨ «¤c§S¦n Yours returns to You empty, for You are the Sovereign God, (in£ ¨ j©r§u) in¡ ¨ t¤b Q¤k«¤n k¥t hF ¦ faithful (and merciful). Blessed k¥t¨v /vuvh vT© ¨ t QUr¨C :vT«¨ ¨ t are You God, on whose words we :uhr¨ ¨c§SÎkµ’f§C in¡ ¨ t¤B©v can rely.

QUr¨C Baruch attah Adonai eloheinu melech ha-olam, tsur kol ha-olamim, tsaddik b’chol ha-dorot, ha-eil ha-ne’eman, ha-omeir v’oseh, ha-m’dabbeir um’kayyeim, she’kol d’varav emet vatsedek. Ne’eman attah hu Adonai eloheinu v’ne’emanim d’varecha, v’davar echad midd’varecha achor lo yashuv reikam, ki eil melech ne’eman (v’rachaman) attah. Baruch attah Adonai, ha-eil ha-ne’eman b’chol d’varav.

o¥j©r Have mercy on Zion for it is Ubh«¥H©j ,h¥C thv ¦ hF ¦ iIH ¦m k©g o¥j©r the home of our life, and to all v¨r¥v§n¦C gh«¦© JIT J¤p«¤b ,cUk£ © g©k§u those humbled in spirit bring rescue speedily in our days. /vuvh vT© ¨ t QUr¨C :Ubh«¥n¨h§c Blessed are You God, who makes :¨vh«¤b¨c§C iIH ¦m j«¥© N©G§n Zion rejoice in her children. <<< o¥j©r Racheim al tsiyyon ki hi beit chayyeinu, v’la’aluvat nefesh toshi’a bimheirah v’yameinu. Baruch attah Adonai, m’sammei’ach tsiyyon b’vaneha. vru,v ,thre rsx jxpk ,hrja ,kp, 244 Ub«¥j§N©G Our Living God, bring us Uv«¨H¦k¥t§C Ubh«¥v«k¡t vuvh Ub«¥j§N©G joy through Elijah the prophet, and ,h¥C ,Uf§k©n§cU W«¤S§c©g th ¦c¨B©v the establishing of the just rule of the house of David, Your anointed t«c¨h vr¥ ¨v§n¦C /W«¤jhJ§ ¦ n su¨ ¦S one; may he come speedily and c¤J«¥h t«k Itx¦ § F k©g /Ub«¥C¦k k¥d¨h§u make our hearts rejoice. May no ,¤t ohr¥ ¦j£t sIg Uk£j§b¦h t«k§u r¨z destructive powers occupy his throne and let no others usurp his W§J§sµ’e oJ§ ¥ c hF ¦ IsIcF § glory, for You swore to him in Ir¥b v¤C§f¦h t«K¤J IK T§g«© ¨ C§J¦b Your holy name that his light /vuvh vT© ¨ t QUr¨C :s¤g¨u o¨kIg§k would not be extinguished forever. Blessed are You God, shield :su¨ ¦S i¥d¨n of David. Ub«¥j§N©G Samm’cheinu Adonai eloheinu, b’eiliyahu ha-navi avdecha, uv’malchut beit david m’shichecha, bimheirah yavo v’yageil libbeinu, al kis’o lo yeishev zar, v’lo yinchalu od acheirim et k’vodo, ki v’sheim kodsh’cha nishba’ta lo shello yichbeh neiro l’olam va’ed. Baruch attah Adonai, magein david.

Most congregations begin the blessings after the Haftarah here: h [Machzor p276] k©g For the Torah, for the service, k©g§u vsIc£ ¨ g¨v k©g§u vrIT© ¨ v k©g for the prophets and for [this v¤Z©v ,¨C©Xv]© oIh k©g§u ohth ¦ ¦c§B©v Shabbat day of rest and] this day of the Festival of Unleavened T«©¨ ,¨B¤J v¤Z©v ,IMN© © v dj © [oIhÎk©g§u Bread, which You gave us, our v¨Xs§ªe¦k] Ubh«¥v«k¡t vuvh Ub«¨K Living God, [for holiness and sIc¨f§k v¨j§n¦G§kU iIG¨G§k [v¨jUbn¦k§ § u rest,] for joy and gladness, glory and beauty - for all these, God our Ubh«¥v«k¡t vuvh k«F©v k©g /,r«¨ ¤t§p¦,§kU Creator, we thank and bless You. /Q,It ¨ ohf§ ¦ r¨c§nU Q¨k ohsIn ¦ Ubj«©b£ § t May Your name be blessed by the shn¨ ¦ T hjÎkµ’ © f hp§ ¦ C Wn¦ § J Qr¨ ©C§,¦h mouth of all living forever and ever. Blessed are You God, who /vuvh vT© ¨ t QUr¨C :s¤g¨u o¨kIg§k makes the [Shabbat,] Israel, and :oh¦B©n§Z©v§u k¥t¨r§G¦h [§u ,¨C©Xv]© JS© ¥e§n the seasons holy. k©g Al ha-torah, v’al ha-avodah, v’al ha-n'vi’im, v’al yom [ha-shabbat ha-zeh v’al yom] chag ha-matzot/ha-/ha-/ha-atzeret ha-zeh, she-natata lanu, Adonai Eloheinu, [likdusha v’limnuchah] l’sason u-l’simchah, l’chavod u-l’tif’aret. Al ha-kol, Adonai Eloheinu, anachnu modim lach, u-m’var’chim otach, yitbarach shimcha b’fi chol chai tamid l’olam va-ed. Baruch attah Adonai, m’kaddesh [ha-shabbat v’] yisra’el v’ha-z’mannim. 245 PESACH MORNING SERVICE TORAH SERVICE

If the Haftarah is taken from the K’tuvim, ‘Writings’, the following blessing may be said:

QUr¨C Blessed are You, our Living Q¤k«¤n Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C God, Sovereign of the universe, uh¨t¥r§h k©g jh«¦b¥© v¤J /o¨kIg¨v Your holy spirit rested on those who revered You, and You were pleased o¤vhr§ ¥c¦s§c v¨m¨r§u Js« ¤«E©v jU© rÎ,¤ « t with their words for they were v¨T©t QUr¨C :,n¡ ¤ t¤C oh ¦cU,F© § v written in truth. Blessed are You v¤J«n§cU vrIT© ¨ C r¥jIC©v /vuvh God, for You chose the Torah, Moses Your servant, Israel Your h¥r§c¦s§cU IN©g k¥t¨r§G¦h§cU ISc© § g people and words that were true :es«¤ ¤m¨u ,n¡ ¤ t and righteous.

QUr¨C Baruch attah Adonai, Eloheynu melech ha-olam, he-heyniach al y’rey’av et ruach ha-kodesh, v’ratzah v’divreyhem ha-k’tuvim be-emet. Baruch attah Adonai, ha-bocher ba-torah u-v’mosheh avdo, u-v’yisra’el ammo, u-v’divrey emet va-tzedek.

After reading from the K’tuvim, ‘Writings’, the following may be said: k©g For the Torah, for the service, k©g§u /vsIc£ ¨ g¨v k©g§u /vrIT© ¨ v k©g for the writers of wisdom and for ,¨C©Xv]© oIh k©g§u /W,¨ § n§fµ’j¥n e¤k«¥j this [Shabbat day and this] this day of the Festival of Unleavened /v¤Z©v ,IMN© © v dj © [oIhÎk©g§u v¤Z©v Bread, which You gave us, our v¨Xs§ªe¦k] /Ubh«¥v«k¡t vuvh /Ub«¨K T«©¨ ,¨B¤J Living God, [for holiness and rest,] sIc¨f§k v¨j§n¦G§kU iIG¨G§k [v¨jUbn¦k§ § u for joy and gladness, glory and beauty - for all these, God our Ubh«¥v«k¡t vuvh k«F©v k©g /,r«¨ ¤t§p¦,§kU Creator, we thank and bless You. /Q,It ¨ ohf§ ¦ r¨c§nU Q¨k ohsIn ¦ Ubj«©b£ § t May Your name be blessed by the shn¨ ¦ T hjÎkµ’ © f hp§ ¦ C Wn¦ § J Qr¨ ©C§,¦h mouth of all living forever and ever. Blessed are You God, who /vuvh vT© ¨ t QUr¨C :s¤g¨u o¨kIg§k makes the [Shabbat,] Israel, and :oh¦B©n§Z©v§u k¥t¨r§G¦h [§u ,¨C©Xv]© JS© ¥e§n the seasons holy.

k©g Al ha-torah, v’al ha-avodah, v’al cheylek mey-chochmat’cha, v’al yom [ha-shabbat ha-zeh v’al yom] chag ha-matzot/ha-shavuot/ha-sukkot/ha-atzeret ha-zeh, she-natata lanu, Adonai Eloheinu, [likdusha v’limnuchah] l’sason u-l’simchah, l’chavod u-l’tif’aret. Al ha-kol, Adonai Eloheinu, anachnu modim lach, u-m’var’chim otach, yitbarach shimcha b’fi chol chai tamid l’olam va-ed. Baruch attah Adonai, m’kaddesh [ha-shabbat v’] yisra’el v’ha-z’mannim. vru,v ,thre rsx jxpk ,hrja ,kp, 246 THE PRAYERS OF THE COMMUNITY

Our God, whose dominion is everlasting, we ask you to bless our Sovereign Lady Queen Elizabeth, and to guide the government of this country. Help us to be good citizens, working together for justice and peace at home and abroad. Bless this holy community and all holy communities, and support the life and work of all who labour for their welfare. Our God and God of our ancestors, we ask Your blessing on the State of Israel and all who live there. Give wisdom and understanding to its leaders, and friendship and compassion to the people, so that there may be lasting peace on its borders and in its homes. Soon may Your promise be fulfilled: ‘for Torah shall come out of Zion and the word of God from Jerusalem’. We ask You to listen to our prayers and look on us kindly, supporting those who are troubled, consoling the bereaved, sending relief to those in pain or anxiety. As You blessed our fathers Abraham, Isaac and Jacob and our mothers Sarah, Rebecca, Rachel and Leah, bless our own congregation, all other congregations gathered in prayer, and everyone who responds to the needs of the community. May such be the Divine will. And let us say Amen.

The service continues on page 251 251 PESACH MORNING SERVICE TORAH SERVICE

The service continues here:h

RETURN OF THE SCROLL Uk§k©v§h Praise the Almighty /vuvh oJ ¥ ,¤t Uk§k©v§h whose name alone is supreme :IS©c§k In§J c¨D§G¦b h¦F and whose majesty is beyond heaven and earth. /o¦h«¨n¨J§u .r«¤ ¤t k©g IsIv You have restored the honour /IN©g§k i¤r«¤e or«¨H© ¤ u of Your people, the praise of those who love You - /uhsh ¨ x£ ¦ jÎkµ’f§k v¨K¦v§T the children of Israel, a people /IcIre § o©g k¥t¨r§G¦h h¥b§c¦k so close to You. Praise God!1 :V¨hUk§k©v

Uk§k©v§h Y’hal’lu et sheim Adonai, ki nisgav sh’mo l’vaddo. Hodo al erets v’shamayim, vayarem keren l’ammo, t’hillah l’chol chasidav, livnei yisra’el am k’rovo, hal’luyah.

1 Ps 148:13-14. vru,v ,thre rsx jxpk ,hrja ,kp, 252

One of the following Psalms:

Psalm 29 yf t 1A Psalm of David s¦u¨s§k rIn§z¦n Uc¨v Give due honour to God, oh¦k¥t h¥b§C vuvh©k Uc¨v divine beings! :z«g¨u sIc¨F vuvh©k Uc¨v Give due honour to InJ § sIcF § vuvh©k Uc¨vc God’s awesome power. 2Give the honour vuvh©k Uu£j©T§J¦v that is due to God’s name. :Js« ¤«eÎ,r§ ©s©v§C Worship God in the beauty of holiness. © o¦h«¨N©vÎkg vuvh kIed 3God’s voice is over the waters, oh¦g§r¦v sIc¨F©vÎk¥t present in the thunder’s crash. :oh ¦C©r o¦h«©nÎk©g vuvh God rules over stormy waters. s 4The voice of God is power! j«©«F©C vuvhÎkIe The voice of God is majesty! :rs¨ ¨v¤C vuvh kIe v 5The voice of God breaks the cedars; oh¦zr£ ¨t r¥c«J vuvh kIe God shatters the cedars of Lebanon, vuvh r¥C©J§h©u 6 making them skip like a calf, /iIb¨c§K©v h¥zr© §tÎ,¤t Lebanon and Sirion like young oxen. u 7God’s voice k¤d«¥gÎInF § osh ¥ e§ ¦ r©H©u splits the lightning shafts, :ohn¥ ¦ t§rÎi¤c InF § iIhr¦ §G§u iIb¨c§k z 8God’s voice whirls the desert sand, :J¥t ,Ic£v©k c¥m«j vuvhÎkIe God whirls the desert of Kadesh. /r¨C§s¦n khj¨ ¦ h vuvh kIej 9 God’s voice :Js¨ ¥e r©C§s¦n vuvh khj¨ ¦ h makes the wild deer calve, y it strips the forest bare - ,Ik¨H©t k¥kIj§h vuvh kIe While in God’s temple /,Ir¨g§h ;G¡j¤H©u all cry ‘Glory!’ :sIc¨F rn ¥«t IKF ª Ik¨fh¥v§cU 10God was enthroned at the flood; c¨J¨h kUCN© © k vuvhh God is enthroned, :o¨kIg§k Q¤k«¤n vuvh cJ«¥H© ¤ u Sovereign forever. th 11God give strength to Your people, i¥T¦h IN©g§k z«g vuvh bless Your people with peace. :oIkX ¨ c© IN©gÎ,¤t Qr¨ ¥c§h vuvh 253 PESACH MORNING SERVICE TORAH SERVICE

1Mizmor l’david Uc¨v Havu ladonai b’nei eilim, havu ladonai kavod va’oz. 2Havu ladonai k’vod sh’mo, hishtachavu ladonai b’hadrat kodesh. 3Kol Adonai al ha-mayim, eil ha-kavod hir’im, Adonai al mayim rabbim. 4Kol Adonai ba-ko’ach, kol Adonai be-hadar. 5Kol Adonai shoveir arazim, vay’shabbeir Adonai et arzei ha-l’vanon. 6Vayarkideim k’mo eigel, l’vanon v’siryon k’mo ven r’eimim. 7Kol Adonai chotzeiv lahavot eish. 8Kol Adonai yachil midbar, yachil Adonai midbar kadeish. 9Kol Adonai y’choleil ayalot, vayechesof y’arot uv’heichalo kullo omeir kavod. 10Adonai la-mabul yashav, vayeishev Adonai melech l’olam. 11Adonai oz l’ammo yittein, Adonai y’vareich et ammo vashalom.

yf The ‘divine beings’ of the opening (verses 1-2), literally ‘sons of gods’, or This Psalm is traditionally used on ‘powerful ones’, may refer to heavenly Shabbat, whereas on those weekdays when creatures that surround God’s throne in the Torah is read, is recited. early, pre-biblical mythology. In verse 9 The eighteen mentions of the name of they are linked to the worshippers in the God in this Psalm were traditionally seen as temple, as both proclaim God’s kavod, hinting at the eighteen blessings contained literally ‘weightiness’, God’s presence in in the Amidah. and engagement with the world. vru,v ,thre rsx jxpk ,hrja ,kp, 254 Psalm 24 sf t 1David’s Psalm. rIn§z¦n su¨ ¦s§k vuvh©k The earth and its fullness /V¨tIknU § .r«¨ ¤t¨v vuvh©k belong to God, :V¨c h¥c§J«h§u k¥c¥T the world and those who dwell in it, c 2for it is the Creator /Vs¨ ¨x§h oh¦N©hÎk©g tUvÎhF ¦ who set it on the seas :¨v«¤b§bIf §h ,Irv§bÎk© ¨ g§u and made it firm upon the depths. d 3Who may ascend the mountain of God /vuvhÎr©v§c v¤k£g©hÎhn ¦ and who may stand in that holy place? :IJsµ’ §e oIen § ¦C oUe¨hÎhnU ¦ 4Those whose hands are clean, /c¨c¥kÎr©cU o¦h«©P©f he§b ¦ s whose heart is pure, who have not given up their soul /IJp©b § t§u¨Xk© tG¨bÎt ¨ «k rJ£ ¤ t to worthless things :vn§ ¨ r¦n§k g©C§J¦b t«k§u nor committed themselves to deception. /vuvh ,¥t¥n v¨f¨r§c t¬¦h ¨ v 5They shall earn a blessing from the Creator and be vindicated by God who saves them. :IgJ¦h § h¥v«k¡t¥n v¨e¨s §mU u 6This is a generation that searches for God, /uhJ§ ¨ rIS rIS v¤z those who seek Your presence c«e£g©h Wh«¤b¨p hJ§ ¥ e©c§n are the family of Jacob (selah). :v¨k«¤x z 7Gates, lift up your heads! /o¤fhJt ¥ r ¨ ohr¨ ¦g§J UtG § Be raised, you everlasting doors! /o¨kIg h¥j§,¦P UtG¨B¦ § v§u Let the Ruler of glory enter! :sIc¨F©v Q¤k«¤n tIc¨h§u 8‘Who is this Ruler of glory?’ /sIc¨F©v Q¤k«¤n v¤z h¦nj God, strong and mighty, /rIC¦d§u zUZ¦g vuvh God, mighty in battle! :vn¨ ¨ j§k¦n rIC¦d vuvh y 9Gates, lift up your heads! /o¤fhJt ¥ r ¨ ohr¨ ¦g§J UtG § Rise up you everlasting doors! /o¨kIg h¥j§,¦P UtGU § Let the Ruler of glory enter! :sIc¨F©v Q¤k«¤n t«c¨h§u 10‘Who then, is this Ruler of glory?’ /sIc¨F©v Q¤k«¤n v¤z tUv h¦nh The God of all creation, /,It¨c §m vuvh this One alone is the Ruler of glory /sIc¨F©v Q¤k«¤n tUv (selah)! :v¨k«¤x 255 PESACH MORNING SERVICE TORAH SERVICE

1L’david mizmor. vuvh©k Ladonai ha-arets um’lo’ah, teiveil v’yosh’vei vah. 2Ki hu al yammim y’sadah, v’al n’harot y’chon’neha. 3Mi ya’aleh v’har Adonai, umi yakum bimkom kodsho. 4N’ki chappayim uvar leivav, asher lo nasa la-shav nafsho, v’lo nishba l’mirmah. 5Yissa v’rachah mei’eit Adonai, uts’dakah mei’elohei yish’o. 6Zeh dor dor’shav, m’vak’shei fanecha ya’akov, selah.

7S’u sh’arim rasheichem, v’hinnas’u pitchei olam, v’yavo melech ha-kavod. 8Mi zeh melech ha-kavod, Adonai izzuz v’gibbor, Adonai gibbor milchamah.

9S’u sh’arim rasheichem, us’u pitchei olam, v’yavo melech ha-kavod. 10Mi hu zeh melech ha-kavod, Adonai ts’va’ot, hu melech ha-kavod, selah.

sf Psalm 24 The repeated closing section, verses 7-8, 9-10, suggest that the first description of This Psalm, traditionally recited on those God as a mighty warlike figure is not weekdays when the Torah is read, belongs acceptable for admission to the temple, so a to the ritual of entering the temple. Those second broader description, as the ‘God of who wish to do so are challenged to all creation’, is required. (King David was examine the purity of their actions and not allowed to build the temple because his intentions. Verse 6 identifies us with the hands had shed blood [I Chron 22:8]). patriarch Jacob, as part of the succession of Rabbinic legend has the doors of the newly generations who seek God’s face. Since the built temple refusing to admit until text is unclear, others amend it to read ‘O he had mentioned his father David (Midrash God of Jacob’. Psalms 24:10). vru,v ,thre rsx jxpk ,hrja ,kp, 256

RETURN OF ISRAEL

One of the following two paragraphs: I v«jªb§cU And when the ark rested :rnt © «h v«jªb§cU Moses used to say: ,Icc¦ § r vuvh v¨cUJ ‘Return, God, to the countless :k¥t¨r§G¦h h¥p§k©t thousands of Israel.’ /W«¤,¨jUbn¦k § vuvh v¨nUe Rise up to Your place of rest, :W«¤Zªg iIr£t©u vT© ¨ t You and the ark of Your strength! Your priests will be clothed e¤s«¤mÎUJC§k¦h § Wh«¤b£v«F in righteousness :Ub«¥B©r§h Wh«¤shx£ ¦ j©u and those who love You /W«¤S§c©g su¨ ¦S rUc£g©C will shout for joy. For the sake of Your servant David, :W«¤jhJ§ ¦ n h¥b§P cJ¨ ¥ TÎk©t do not turn away /o¤f¨k hT«© ¦ ,¨b cIy j©e«¤k hF ¦ the face of Your anointed. :Uc««z£g©TÎk©t h,¨ ¦ rIT ‘For I have given you good instruction, do not forsake My teaching.’ /V¨C ohe¦z£ ¦ j©N©k thv ¦ oh¦H©jÎ.¥g It is a tree of life to all who grasp it :rJª ¨ t§n vh«¤¨ f§n«,§u and those who hold fast to it are happy. Its ways are ways of pleasantness /o©g««bÎh¥f§r©s vh«¤¨ f¨r§S and all its paths are peace.1 :oIkJ ¨ vh«¤¨ ,Ich,§bÎkµ’ ¦ f§u v«jªb§cU Uv’nucho yomar, shuvah Adonai riv’vot alfei yisra’el. Kumah Adonai limnuchatecha, attah va’aron uzzecha. Kohanecha yilb’shu tsedek vachasidecha y’ranneinu. Ba’avur david avdecha, al tasheiv p’nei m’shichecha. Ki lekach tov natati lachem, torati al ta’azovu. Eits chayyim hi la-machazikim bah, v’tom’cheha m’ushar. D’racheha darchei no’am, v’chol n’tivoteha shalom. i«f§Jqr©nt«h v«jªb§cU The alternative passage (the Sephardi And when the Ark rested/Be present ... equivalent) focuses more on our present Just as the Torah service began with the situation of Jewish houses of prayer imagery of the ark moving forward during throughout the world and the hope that the wandering in the wilderness, so we close God’s presence can be found here. with the related verse from the Book of Both passages conclude with the Numbers that speaks of the ark resting at the penultimate verse from the Book of end of each stage of the journey. It was King Lamentations which commemorates the David who brought the ark into Jerusalem to destruction of Jerusalem by the Babylonians the site that would later become the temple, and the beginning of the exile. Yet it points and so his memory is evoked here together to the hope of restoration, to the renewal of with the encouragement that the teachings of our relationship with God as fruitful and the Torah become a central part of our lives. fulfilling as ever in the past. 1 Num 10:36; Ps 132:8-10; Prov 4:2; 3:18,17. 257 PESACH MORNING SERVICE TORAH SERVICE II i«f§J Be present among Your people, W«¤N©g QI,C § vuvh i«f§J and may Your spirit rest /W«¤,¨K¦p§T ,h¥c§C W£jUr jU«b¨© ,§u in Your house of prayer. For every voice and every tongue iIJ¨kÎkµ’f§u v¤PÎkµ’f hF ¦ will speak of the glory and majesty of :W«¤,Uf§k©n§k r¨s¨v§u sIv UbT¦h § Your kingdom. /o¤f¨k hT«© ¦ ,¨b cIy j©e«¤k hF ¦ ‘For I have given you good instruction, do not forsake My teaching.’ 1 :Uc««z£g©T k©t h,¨ ¦ rIT

i«f§J Sh’chon Adonai b’toch ammecha v’tanu’ach ruchacha b’veit t’fillatecha, Ki chol peh v’chol lashon yitt’nu hod v’hadar l’malchutecha. Ki lekach tov natati lachem, torati al ta’azovu.

h

Turn us back to You, Ub«¥chJ£ ¦ v /v¨cUJ¨b§ « u Wh«¤k¥t vuvh Eternal, and we shall return; :os«¤ ¤e§F Ubh«¥n¨h JS© ¥j Ub«¥chJ£ ¦ v renew our lives as of old.2

Ub«¥chJ£ ¦ v Hashiveinu Adonai eilecha v’nashuvah, chaddeish yameinu k’kedem.

1 Prov 4:2. 2 Lam 5:21. vshng jxpk ;xun ,kp, 275

MUSAF FOR PESACH

:W«¤,¨K¦v§T sh¦D©h hpU ¦ jT§ ¨ p¦T h,¨ © p§G h¨b«s£t Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C /Ubh«¥,«uNt ¦ h¥v«kt¥u Ubh«¥,Ic£t h¥v«kt¥u /vr¨ ¨G h¥v«k¡t o¨v¨r§c©t h¥v«k¡t /v¨e§c¦r h¥v«k¡t e¨j§m¦h h¥v«k¡t k¥j¨r h¥v«k¡t c«e£g©h h¥v«kt¥u /v¨t¥k h¥v«kt¥u o¦h«©n¨J uhn£ ¨ j©r§c v¤bIe iIh§k¤g k¥t /trIB© ¨ v§u rIC¦D©v kIs¨D©v k¥t¨v :JIs¨E©v k¥t¨v /Irn£ ¨ t©n§C oh¦,¥n v¥H©j§n /Ir¨c§s¦C ,Ic¨t i¥d¨n :.r«¨ ¤t¨u

h¨b«s£t My God, open my lips and my mouth shall declare Your praise.1 QUr¨C Blessed are You, our God, and God of our ancestors, God of Abraham, God of Sarah, God of Isaac, God of Rebecca, and God of Jacob, God of Rachel and God of Leah, the great, the mighty, and the awesome God, God beyond, shaping both heaven and earth with love and care; whose message was the defence of our ancestors, and whose word brings the dead to life, the Holy God.

h¨b«s£t Adonai s’fatai tiftach ufi yaggid t’hillatecha. QUr¨C Baruch attah Adonai eloheinu veilohei avoteinu veilohei immoteinu. elohei avraham, elohei sarah, elohei yitschak, elohei rivkah, veilohei ya’akov, elohei rachel veilohei le’ah. Ha’eil ha-gadol, ha-gibbor v’ha-nora, eil elyon, koneh v’rachamav shamayim va’arets. Magein avot bidvaro, m’chayyeih meitim b’ma’amaro, ha-eil ha-kadosh. 1 Ps 51:1. 275a PESACH MUSAF SERVICE AMIDAH

ON FIRST DAY PESACH

[Machzor p292] Our ancestors offered a special sacrifice to honour this festival of freedom. We now come with our sacrifice and offer up our false beliefs and fears. You beckon us, like them, to an unknown future, and we follow You with trust, guided and supported by Your truth. k«f§­C Whv º¤«k¡t v´¨u«v§h ÆW§N¦g h³¦F ,·¨j¥TÎk©t§u .«r£­g«©TÎk«©t .n¡ º¨ t¤u e´©z£j /cU,¨F©F :Q«¥k¥T r¬J£¤ t For it is written, ‘Be strong and of good courage. Neither be afraid nor dismayed, for God is with you wherever you go.’ Joshua 1:9

EITHER [Machzor p294/5] If God had so wanted, He could have changed Adam's and Eve's hearts and prevented their `fall'. If God had wanted to, He could have changed Pharaoh's heart, instead of permitting it to harden; He could have changed the Hebrews' hearts, so that they would not have worshipped the golden calf and then fallen into new idolatry after having conquered the promised land. Why did God not do so? Was He lacking in power? There is only one reason for the account as it stands: that man is free to choose his way and yet must accept the consequences of his choice. Erich From

OR Freedom is almost an empty word and its use fogs the mind, but when one thinks of small degrees of liberty from compulsions, phobias, obsessions, repetitions of past mistakes, freedom from self-inflicted cruelties or actions that harm others and enforce guilt and isolation or loneliness, these are hard-won accomplishments. They are not political in the broad sense, not really communal or exportable, but freedoms nevertheless, places where the human being may achieve a certain level of triumph, a minor portion of happiness: a worth, a good, an ultimate ethical good. Anne Roiphe

QUr¨C Blessed are You, our Living Q¤k«¤n Ubh«¥v«k¡t vuvh vT© ¨ t QUr¨C God, Sovereign of the universe, who :vj§ ¨ p¦Jqs¤c«¨g h¦b«©G¨g t«K¤J /o¨kIg¨v has not enslaved me. QUr¨C Baruch attah Adonai eloheinu melech ha-olam, shelo asani aved/shifchah. vshng jxpk ;xun ,kp, 275b

[Machzor p294/5] These are the promises of God, our hope for the redemption of the world. ///o¦h©r§m¦n ,«k§c§x ,jT © n ¦ o¤f§,¤t h,t¥ ¦ mIvu § vuvh h¦b£t k¥t¨r§G¦hÎh¥b§c¦k r«n¡t Say to the children of Israel: I am the Eternal, and I will bring you out from under the burdens of the Egyptians... When you leave Egypt, any Egypt, do not stop to think: But how will I earn a living out there? Whoever stops to make provisions for the journey will never leave Egypt. Nachman of Bratslav ///o,¨ ¨ s««cg¥ £ n o¤f§,¤t hT§k© ¦ M¦v§u and I will deliver you from their bondage... Little by little one must become detached from the slave concealed deep within; this is the task for one's entire life. Natan (Anatoly) Scharansky ///v¨hUy§b gIr§z¦C© o¤f§,¤t hT§k© ¦ t¨d§u and I will redeem you with an outstretched arm... The real exile of Egypt was that they learned to endure it. Chenoch of Alexandria ///o¨g§k h¦k o¤f§,¤t hT§ ¦ j©e¨k§u and I will take you for My people ... Servants of time - the slaves of slaves are they; the servants of God - they alone are free. Judah Halevi ///ohv ¦«kt¥k o¤f¨k h,h«h¨ ¦ v§u and I will be your God ... If God is not your master, then human beings will be your master, and why be the slave of a slave? Nahman of Bratslav (adapted) ///o¦hr§m¦ « n ,Ikc¦ § x ,j© © T¦n o¤f§,¤t th ¦mIN©v o¤fhv«k¡t v¨Iv§h h¦b£t hF ¦ oT§g© ¤ shu ¦ and you shall know that I am your God who brought you out from under the burdens of the Egyptians ... In each and every generation we must regard ourselves as if we personally had come out of Egypt. Pesach Haggadah o¨v¨r§c©t§k V¨,«t ,,¨ ¥ k hs¨ ¦hÎ,¤t h,t ¦ G¨b « r¤J£t .r«t¨ ¤ vÎk¤t o¤f§,¤t h,t¥ ¦ c¥v§u ///c«e£g©h§kU ej§m¦h§k « and I will bring you into the land I swore to give to Abraham, to Isaac and to Jacob ... Let the dignity of others be as precious to you as your own. Avot 2:15 :vJ¨ ¨ rIn o¤f¨k V, ¨«t hT© ¦ ,¨b§u and I will give it to you for a possession. (Exodus 6:6-8) Jerusalem can only be redeemed by justice. Shabbat 139a 275c PESACH MUSAF SERVICE AMIDAH rIf§z God remember us and our /Ub«¥,¨n§s©tÎ,¤t§u Ub«,It ¨ vuvh rIf§z land, open Your good treasury of cIY©v Wr¨ §«mItÎ,¤t Ub¨«k j,§ © pU heaven so that the earth yields us its Î,¤t .r¨ ¤«tv ¨ v¨b§,¨«bu § /o¦h¨«nX ¨ vÎ,¤© t produce and the trees of the field their fruit. Remember, God, our :Ihr¦ §PÎ,¤t iT¦h ¥ v¤s¨¬©v .¥g§u V¨kUc§h people, who are scattered east and Ub«¥N©g h¥b§CÎ,¤t o©D vuvh rIf§z west, north and south, who though iIp¨M©C osE© ¤ cU o¨H©C oh ¦mIp§B©v distant from us, unite with us in Îkµ’f§c Ubh«¥k¥t oh ¦cIrE© § v§u /c¤d«¤B©cU calling on Your holy name and u¨S§j©h o¨T§J¦d§C /.r¨ ¤«t hE© ¥ j§r¤n serving You together. Bless them at all times and bring them happiness c¥k§C Ws§ §cµg§kU’ W«¤J§sµ’e oJ§ ¥ c tIre¦k § wherever they live. Show Your o¥j§N©G§u ,¥gÎkµ’f§C o¥f§r¨«C :sj¤ ¨ t love to us and to all who hope in :o¤vh,Ic ¥ JIn § ,InIenÎkµ’ § f§C You. Send us a year of life and oh¦k£j©h§n©vÎkµ’f§kU Ub¨«k Whs¨ «¤x£j t¥k§p©v plenty, a year of blessing and peace. g¨c¨G§u oh¦H«©j ,©b§J Ub¨«k j©k§JU Q¨k For You satisfy the whole world with Your goodness and fill our v¨T©t hF ¦ /oIkJ§ ¨ u v¨f¨r§C ,©b§J lives with Your blessings. Blessed W«¤cUYn ¦ o¨kIg¨vÎkµ’FÎ,¤t gh«¦C§© G©T are You God, who blesses the QUr¨C /Wh«¤,Ifr¦C¦ § n Ubh«¥s¨h t¥K©n§,U seasons. :ohs£ ¦gIN©v Qr¨ ¥c§n vuvh vT© ¨ t rIf§z Baruch attah Adonai eloheinu melech ha-olam, shelo asani aved/shifchah.

The service continues on page 276 vshng jxpk ;xun ,kp, 275d ON SEVENTH DAY PESACH

[Machzor p300] Beyond the Sea of Reeds lies the wilderness and the journey to the promised land. There is no turning back to the slavery of Egypt; ahead is the way to Sinai and the meeting with our God. May we have the courage to shed the certainties of slaves. May God guide us on the private and public journeys of our lives. ,©k¦p§T k¥K©P§,¦v§k Qh¦r¨m Qr«¤ ¤S©k t¥mIH©v k«F :tS§ ¨x¦j cr © rn¨ © t c«e£g©h h¦C©r rn¨ © t§u :Qr«¤ ¤S©v Said Rabbi Jacob in the name of Rabbi Chisda: ‘Whoever sets out on a journey should recite t’fillat ha-derech, the prayer for travellers.’ B’rachot 29b h¦v§h May it be Your will, our Living Ubh«¥v«k¡t vuvh Wh«¤b¨p§k¦n iImr ¨ hv§h ¦ God, and God of our ancestors, that Ub«¥fh¦kITJ ¤ Ubh«¥,Ic£t h¥v«kt¥u You lead us towards peace and direct our footsteps towards peace, oIkJ§k ¨ Ub«¥sh¦g§m©,§u oIkJ§k ¨ that You guide us towards peace and Îk¤t Ub«¥j§b©,§u oIkJ§k ¨ Ub«¥fhr§ ¦s©,§u bring us to our desired destination - v¨j§n¦G§kU oh¦H©j§k Ub«¥m§p¤j zIjn § to life, joy and peace. May You rescue us from all dangers on the c¥hItÎkµ’F ;©F¦n Ub«¥kh ¦M©,§u /oIkJ§kU ¨ way, from enemies and ambush, Q¤r«¤S©C ,Igr ¨ ,IHj§ © u ohy§ ¦ x¦k§u robbers and wild animals; from all kinds of disasters that come into this ,IJ§D©r§,¦N©v ,IHªb¨g§rªP h¥bh¦nÎkµ’F¦nU world. May You send blessing on v¨f¨r§C j©k§J¦,§u /o¨kIg¨k ,It¨cU everything we do, and give us grace, i¥j§k Ub«¥b§T¦,§u Ubh«¥s¨h vG£ ¤ g©nÎkµ’f§C favour and mercy in Your sight and in the sight of all who regard us. h¥bh¥g§cU Wh«¤bh¥g§C ohn£ ¦ j©r§kU s¤x«¤j§kU Hear the voice of our prayer, for Ub«¥bUb£j©T kIe gn§ © J¦,§u Ub«¥tIrÎkµ’f You are a God who listens to :vT«¨ ¨ t iUb£j©,§u v¨K¦p§T g«¥© nIJ k¥t hF ¦ supplication and prayer. Blessed are You God, who hears prayer. :v¨K¦p§T g«¥© nIJ vuvh vT© ¨ t QUr¨C h¦v§h Y’hi ratson mil’fanecha Adonai eloheinu veilohei avoteinu shetolicheinu l’shalom v’tats’ideinu l’shalom v’tadricheinu l’shalom v’tancheinu el m’choz cheftseinu l’chayyim ul’simchah ul’shalom. V’tatsileinu mikkaf kol oyeiv v’listim v’chayyot ra’ot ba-derech umikkol minei pur’anuyyot ha-mitrag’shot uva’ot la-olam. V’tishlach b’rachah b’chol ma’aseh yadeinu v’tit’neinu l’chein ul’chesed ul’rachamim b’einecha uv’einei chol ro’einu, v’tishma kol tachanuneinu ki eil shomeia t’fillah v’ attah. Baruch attah Adonai shomeia t’fillah. 276 PESACH MUSAF SERVICE AMIDAH

v¥m§r Be pleased with Your people /k¥t¨r§G¦h W§N©g§C Ubh«¥v«k¡t vuvh v¥m§r Israel and listen to their prayers. Ubj«©b£ § t ohsIn ¦ :v¥g§J o,¨ ¨ K¦p§,¦k§u We thank You for all the goodness You have done for our ancestors ,h«¦¨ G¨g¤J ,IcIY©vÎkµ’F k©g Q¨k and for us. When we admitted Ubr«© §n¨t ot§ ¦ u /Ubh«¥,Ic£t o¦g§u Ub«¨N¦g ‘Our foot has stumbled,’ then Your :Ub«¥s©g§x¦h vuvh WS§ §x©j Ub«¥k§d©r vy«¨ ¨ n love supported us. Grant us peace, goodness and blessing. Blessed are :Ubh«¥k¨g v¨f¨r§cU v¨cIy oIkJ ¨ ohG ¦ You God, blessing Your people ,¤t Qr¨ ¥c§n©v /vuvh vT© ¨ t QUr¨C with peace. :oIkX ¨ C© k¥t¨r§G¦h IN©g v¥m§r R’tsei Adonai eloheinu b’amm’cha yisra’el, v’lit’fillatam sh’eih. Modim anachnu lach, al kol ha-tovot she’asita immanu v’im avoteinu, v’im amarnu matah ragleinu, chasd’cha Adonai yisadeinu. Sim shalom tovah uv’rachah aleinu. Baruch attah Adonai, ha-m’vareich et ammo yisra’el ba-shalom.

v¤G«g May the Maker of peace in v¤G£g©h tUv /uh¨nIrn¦C § oIk¨J vG ¤ «g the highest bring this peace upon us k¥t¨r§G¦hÎkµ’F k©g§u Ubh¥k¨g oIkJ ¨ and upon all Israel and upon all the :in¨ ¥ t /Urn¦ § t§u /o¨kIg¨vÎkµ’FÎk©g§u world. Amen. v¤G«g Oseh shalom bimromav hu ya’aseh shalom aleinu v’al kol yisra’el v’al kol ha-olam, v’imru amen. ubhkg vkp,v ouhx 310

One of the following two versions of the Aleinu/Al ken n’kaveh:

I BUILDING THE KINGDOM OF GOD: THE DUTY OF ISRAEL f346 It is our duty to praise the Ubh«¥k¨g /k«F©v iIs£t©k j«¥© C©J§k Ruler of all, to recognise the Ubh«¥k¨g greatness of the Creator of first /,hJt ¦ r§ ¥C r¥mIh§k v¨Kªs§D ,¥,¨k things, who has chosen us from /ohN© ¦ g¨vÎkµ’F¦n ub«¨CÎrj¨ © C rJ£ ¤ t all peoples by giving us Torah. Ubj«©b£ § t©u :«u,r ¨«uTÎ,¤t Ub«¨kÎi,¨b§ © u Therefore we bend low and submit, ohsInU ¦ ohu£ ¦j©T§J¦nU oh¦g§r«uF and give thanks before the supreme ohf¨ ¦ k§N©v h¥f§k©n Q¤k«¤n h¥b§p¦k Sovereign, the Holy One, who is blessed, who extends the limits of v¤yIb tUvJ ¤ :tUv QUr¨C JIs¨E©v space and makes the world firm; Ir¨e§h c©JInU /.r«¨ ¤t s¥xIhu § o¦h«©n¨J whose glory extends through the IZªg ,©bh¦f§JU /k©g«©N¦n o¦h«©n¨XC© universe beyond, and whose strength Ubh«¥v«k¡t tUv :ohnIr ¦ n § h¥v§cµ’d§C into farthest space. This is our God x¤p«¤t Ub«¥F§k©n ,n¡ ¤ t /sIg ih¥t and no other; in truth this is our T§g©¨ s¨h§u /I,rI, ¨ C § cU,¨F©F :I,¨kUz Sovereign and none else. It is written in God’s Torah: ‘Realise this today h¦F /W«¤c¨c§k k¤t ,¨«c¥J£v©u oIH©v and take it to heart; that God is o¦h«©n¨XC© ohv ¦«k¡t¨v tUv vuvh Sovereign in the heavens above and ,©j«¨T¦n .r«¨ ¤t¨v k©g§u k©g«©N¦n on the earth beneath; no other exists.’1 :sIg ih¥t

Ubh«¥k¨g Aleinu l’shabbei’ach la’adon ha-kol, lateit g’dullah l’yotseir b’reishit, asher bachar banu mikkol ha-ammim, v’natan lanu et torato, va’anachnu kor’im umishtachavim umodim, lifnei melech malchei ha-m’lachim, ha-kadosh baruch hu, shehu noteh shamayim v’yoseid arets, umoshav y’karo ba-shamayim mimma’al ush’chinat uzzo b’govhei m’romim. Hu eloheinu, ein od, emet malkeinu, efes zulato, ka-katuv b’torato: V’yadata ha-yom vahasheivota el l’vavecha, ki Adonai hu ha-elohim bashamayim mimma’al v’al ha-arets mittachat ein od.

Ubh«¥k¨g It is our ... by Jewish self-censorship. One of them, The first paragraph defines our task to be ‘who has not made us like the nations of the witnesses to God, and to make God’s earth’, is a potentially dangerous denial of presence known and celebrated in the world. our own capability to behave badly as Earlier versions expressed the need to do individual Jews or as a nation when we have this by contrasting us with other peoples and power over others. We have replaced them faiths, who are viewed negatively as with another classical Jewish teaching that idol-worshippers. Some of these phrases by giving us the Torah, God has offered us a were censored by surrounding authorities or special role in the world. 1 Deut 4:39. 311 CONCLUDING PRAYERS AND SONGS ALEINU

THE HOPE FOR HUMANITY f347 i¥FÎk©g Therefore, Almighty God, we Ubh«¥v«k¡t vuvh W§k v¤U©e§b i¥FÎkg© put our hope in You. Soon let us witness the glory of Your power; when /W«¤Zªg ,r«¤ ¤t§p¦,§C vr¥ ¨v§n ,Itr¦k § the worship of material things shall pass .¤r«¨t¨v in ¦ oh¦kUK¦D rh ¦c£g©v§k away from the earth, and prejudice and :iU,r¨ ¥F¦h ,Ir¨F oh¦kh¦k¡t¨v§u superstition shall at last be cut off; when the world will be set right by the /hS© ©J ,Uf§k©n§C o¨kIg i¥E©,§k rule of God, and all humanity shall /W«¤n§J¦c Ut§r§e¦h r¨G¨c h¥b§CÎkµ’f§u speak out in Your name, and all the :.r«¨ ¤t h¥g§J¦rÎkµ’F Wh«¤k¥t ,Ibp© § v§k wicked of the earth shall turn to You. Then all who inhabit this world shall k¥c¥, h¥c§JIhÎkµ’F Ugs¥h§ § u Urh«¦F©h meet in understanding, and shall know g©c¨XT¦ /Qr«¤ ¤CÎk’Fµ gr§ ©f¦T W§k h¦F that to You alone each one shall submit, Ubh«¥v«k¡t vuvh Wh«¤b¨p§k :iIJ¨kÎkµ’F and pledge themselves in every tongue. In Your presence, Almighty God, W§n¦J sIcf¦k§ § u /Uk««P ¦hu § Ugr§ §f¦h they shall bow down and be humble, o¨Kªf UkC© § ehu ¦ /Ub«¥T¦h r¨e§h honouring the glory of Your being. Q«k§n¦,§u /W«¤,Uf§k©n kIgÎ,¤t All shall accept the duty of building Your kingdom, so that Your reign h¦F /s¤g¨u o¨kIg§k v¨r¥v§n o¤vh¥k£g of goodness shall come soon and last h¥n§kIg§kU th¦v W §K¤J ,Uf§k©N©v forever. For Yours alone is the true cU,¨F©F :sIc¨f§C QIkn¦ § , s©g kingdom, and only the glory of Your rule endures forever. So it is written in o¨kIg§k Q«k§n¦h vuvh /W«¤,¨rI,C § Your Torah: ‘The Eternal shall rule Q¤k«¤n§k vuvh v¨h¨v§u /rn¡ © t¤b§u :s¤g¨u forever and ever.’ So it is prophesied: ‘The Eternal shall be Sovereign over all tUv©v oIH©C /.r«¨ ¤t¨vÎkµ’FÎk©g the earth. On that day the Eternal shall :sj¤¨ t InJU § s¨j¤t vuvh v¤h§v¦h be One, and known as One.’1 i¥FÎk©g Al kein n’kavveh l’cha Adonai eloheinu lir’ot m’heirah b’tif’eret uzzecha, l’ha’avir gillulim min ha-arets, v’ha-elilim karot yikkareitun, l’takkein olam b’malchut shaddai, v’chol b’nei vasar yikr’u vishmecha, l’hafnot eilecha kol rish’ei arets. Yakiru v’yeid’u kol yosh’vei teiveil, ki l’cha tichra kol berech tishava kol lashon. L’fanecha Adonai eloheinu, yichr’u v’yippolu, v’lichvod shimcha y’kar yitteinu, vikabb’lu chullam et ol malchutecha, v’timloch aleihem m’heirah l’olam va’ed, ki ha-malchut shell’cha hi, ul’ol’mei ad timloch b’chavod, ka-katuv b’toratecha: Adonai yimloch l’olam va’ed. V’ne’emar: v’hayah Adonai l’melech al kol ha-arets, ba-yom ha-hu yihyeh Adonai echad ush’mo echad. v¤U©e§b i¥FÎkg © Therefore we put our hope ... earth in the longed-for messianic time. We The second complementary paragraph have interpreted the Hebrew terms elilim reminds us just as forcibly that we are not and gillulim, diminutive words of contempt alone in the world, nor are we the only ones for idols, as ‘the worship of material things’ addressed by God. This traditional version and as ‘prejudice and superstition’. sees all nations as turning to Israel’s God 1 Ex 15:18; Zech 14:9. when all forms of idolatry vanish from the ubhkg vkp,v ouhx 312

II BUILDING THE KINGDOM OF GOD: THE DUTY OF ISRAEL f346 Ubh«¥k¨g It is our duty to praise the Ruler /k«F©v iIs£t©k j«¥© C©J§k of all, to recognise the greatness of the r¥mIh§k v¨Kªs§D ,¥,¨k Ubh«¥k¨g Creator of first things, who has given ,©rIT Ub«¨k i,¨b © r¤J£t :,hJt ¦ r§ ¥C us the Torah of truth, and planted /Ub«¥fI,C § gy¨b © o¨kIg h¥H©j§u /,n¡ ¤ t eternal life within us. For all the peoples walk in the name of their gods, o¥J§C Jht ¦ Uf§k¥h ohN© ¦ g¨vÎkµ’F hF ¦ but we walk in the name of the Eternal vuvhÎoJ§ ¥ C Q¥k¥b Ubj«©b£ § t©u uh¨v«k¡t our God forever and ever; who extends tUvJ ¤ :s¤g¨u o¨kIg§k Ubh«¥v«k¡t the limits of space and makes the world /.r«¨ ¤t s¥xIhu § o¦h«©n¨J v¤yIb firm, whose glory extends through the /k©g«©N¦n o¦h«©n¨XC© Ir¨e§h c©JInU universe beyond, and whose strength :ohnIr ¦ n § h¥v§cµ’d§C IZªg ,©bh¦f§JU into farthest space. This is our God and no other; in truth this is our Sovereign ,¤n¡t /sIg ih¥t Ubh«¥v«k¡t tUv and none else. It is written in God’s cU,¨F©F :I,¨kUz x¤p«¤t Ub«¥F§k©n Torah: ‘It is you that God took and vuvh j©e¨k o¤f§,¤t§u /I,rI, ¨ C § brought out of the fiery furnace of k¤z§r©C©v rUFn ¦ o¤f§,¤t t¥mIH©u Egypt, to be God’s own people as at v¨k£j©b o©g§k Ik ,Ih§v¦k o¦h«¨r§m¦N¦n 1 this very day.’ :v¤Z©v oIH©F

Ubh«¥k¨g Aleinu l’shabbei’ach la’adon ha-kol lateit g’dullah l’yotseir b’reishit, asher natan lanu torat emet, v’chayyei olam nata b’tocheinu, ki kol ha-amim yeil’chu ish b’sheim elohav, va’anachnu neileich b’sheim Adonai eloheinu l’olam va’ed, shehu noteh shamayim v’yoseid arets, umoshav y’karo bashamayim mimma’al ush’chinat uzzo b’govhei m’romim. Hu eloheinu, ein od, emet malkeinu, efes zulato, ka-katuv b’torato: V’etchem lakach Adonai vayotsei etchem mikur ha-barzel mimitsrayim lih’yot lo l’am nachalah ka-yom ha-zeh.

Ubh«¥k¨g It is our ... walk in the name of their god’, the words of In this version, while asserting our dis- the prophet Micah (4:5). tinctive role as the recipients of God’s 1 Deut 4:20. Torah, we acknowledge that ‘all peoples 313 CONCLUDING PRAYERS AND SONGS ALEINU

THE HOPE FOR HUMANITY f347 i¥FÎk©g Therefore, Almighty God, we put vuvh W§k v¤U©e§b i¥FÎkg© our hope in You. Soon let us witness the v¨r¥v§n ,Itr¦k § Ubh«¥v«k¡t glory of Your power; when the worship of material things shall pass away from the rh ¦c£g©v§k /W«¤Zªg ,r«¤ ¤t§p¦,§C earth, and prejudice and superstition shall oh¦kh¦k¡t¨v§u .r«¨ ¤t¨v in ¦ oh¦kUK¦D at last be cut off; when the world will be o¨kIg i¥E©,§k :iU,¥r¨F¦h ,Ir¨F set right by the rule of God, and all h¥b§CÎkµ’f§u /hS© ©J ,Uf§k©n§C humanity shall speak out in Your name, /W«¤n§J¦c Ut§r§e¦h r¨G¨c and all the wicked of the earth shall turn to h¥g§J¦rÎkµ’F Wh«¤k¥t ,Ibp© § v§k You. Then all who inhabit this world shall Ugs¥h§ § u Urh«¦F©h :.r«¨ ¤t meet in understanding, and shall know that we are all partners in the repairing of ohp¨ ¦ TªJ hF ¦ k¥c¥, h¥c§JIhÎkµ’F Your world. For Yours alone is the true h¦F /W«¤n¨kIg iUE,§ ¦ C Ub«¨KªF kingdom, and only the glory of Your rule h¥n§kIg§kU th¦v W §K¤J ,Uf§k©N©v endures forever. cU,¨F©F :sIc¨f§C QIkn¦ § T s©g So it is written in Your Torah: Q«k§n¦h vuvh /W«¤,¨rI,C § ‘The Eternal shall rule forever and ever.’ v¨h¨v§u /rn¡ © t¤b§u :s¤g¨u o¨kIg§k So it is prophesied: ‘The Eternal shall be Sovereign over all /.r«¨ ¤t¨vÎkµ’FÎk©g Q¤k«¤n§k vuvh the earth. On that day the Eternal shall be s¨j¤t vuvh v¤h§v¦h tUv©v oIH©C One, and known as One.’1 :sj¤¨ t InJU § i¥FÎk©g Al kein n’kavveh l’cha Adonai eloheinu lir’ot m’heirah b’tif’eret uzzecha, l’ha’avir gillulim min ha-arets, v’ha-elilim karot yikareitun, l’takkein olam b’malchut shaddai v’chol b’nei vasar yikr’u vishmecha, l’hafnot eilecha kol rish’ei arets. Yakiru v’yeid’u kol yosh’vei teiveil, ki shuttafim kullanu b’tikkun olamecha, ki ha-malchut shell’cha hi, ul’ol’mei ad timloch b’chavod, ka-katuv b’toratecha: Adonai yimloch l’olam va’ed. V’ne’emar: v’hayah Adonai l’melech al kol ha-arets, ba-yom ha-hu yihyeh Adonai echad ush’mo echad.

v¤U©e§b i¥FÎkg © Therefore we put our hope ... in ‘repairing the world’. ‘Every people is a Rather than insist that all peoples will question which God addresses to humanity; eventually come to worship Israel’s God, as and every people, from its place, with its in the traditional version, we express here special talents and possibilities must answer the hope that all will acknowledge our for its own sake and for the sake of shared responsibility, each in our own humanity’ (Leo Baeck). particular way, as partners in tikkun olam, 1 Ex 15:18; Zech 14:9. rufzh vkp,v ouhx 313a

YIZKOR FOR SEVENTH DAY PESACH

[Machzor p336] We remember all those who gave us life and freedom, who taught us Torah and who gave us guidance on our own journey through life. We are grateful to God for their presence and example. They showed how to give without regret, and receive with good grace. They taught us to tell the truth to others and not lie to ourselves. They encouraged us to shoulder responsibilities and face our failures without excuses. They taught us to discern the unseen soul in our neighbour and in ourself. May God give them their reward... ,©g§J¦C¤J for when a person dies ih¥t os¨ ¨tÎkJ ¤ I,rh ¨ y§ ¦ P ,©g§J¦C¤J neither silver nor gold nor precious stones accompany them, c¨v¨z t«k§u ;¤x«¤f t«k os¨ ¨t§k Ik oh¦U©k§n only Torah and good deeds. For it t¨K¤t ,IH¦k¨D§r©nU ,IcIy oh¦b¨c£t t«k§u is said: ‘When you walk it shall lead you’ - in this world. ‘When r©n¡t¤B¤J /s¨c§k¦C oh¦cIy ohG£ ¦ g©nU vrIT ¨ you lie down it shall watch over v¤Z©v o¨kIg¨C Q, ¨«t v¤j§b©T Wf¤ § K©v§,¦v§C you’ - in the grave. ‘When you wake it shall speak with you’ - in r¤c¨«EC © Wh«¤k¨g rInJ¦ § T WC§ § fµ’J§C the world to come. :t¨C©v o¨kIg¨k W«¤jhG§ ¦ , thv ¦ ,I¨ «mhe£ ¦ v©u ,©g§J¦C¤J Shebish’at p’tirato shel adam ein m’lavvim lo l’adam lo chesef v’lo zahav v’lo avanim tovot umargaliyyot ella torah um’asim tovim bilvad. Shenne’emar b’hithallech’cha tancheh otach, ba-olam hazzeh b’shochb’cha tishmor alecha ba-kaver vahakitsota hi t’sichecha la-olam ha-ba.

JIb¡t Frail mortals, /uhn¨ ¨ h rh ¦m¨j¤F JIb¡t their days are like the grass, they blossom like a flower in the field; /.h ¦m¨h i¥F vs¨ ¤¬©v .h ¦m§F but the breeze passes over it and it is gone /UB«¤bh¥t§u ICÎvr§ ¨c¨«g jUr© hF ¦ and its place knows it no more. :InIen § sIg UBrh «¤ F©hÎt ¦ «k§u But the love of the Merciful One lasts forever and ever o¨kIgn ¥ vuvh s¤x«¤j§u for those who are faithful, uh¨t¥r§hÎk©g o¨kIgÎs©g§u showing loyalty to the children’s children. :oh¦b¨c h¥b§c¦k I,¨e§s¦m§u If only people were wise /,t«z Ukh ¦«FG©h § Un§f¨«j Uk and understood this, when they think about their end: :o,h ¨ r£ ¦j©t§k Ubh¦«c¨h when people die, they take nothing away, /k«F©v j©E¦h I,In§c t«k hF ¦ their glory does not follow them down. :IsIcF § uhr£ ¨j©t sr¥h ¥ t«k 313b CONCLUDING PRAYERS AND SONGS YIZKOR So mark the honest, /rJ¨ ¨ h v¥t§rU oTÎrµ’ ¨ n§J and watch the upright, for the end of such a person is peace. :oIkJ ¨ Jht§k ¦ ,h¦r£j©tÎhF ¦ God redeems the soul of those who serve, /uhs¨ ¨c£g J¤p«¤b vuvh vsIP ¤ none who shelter in God come to harm. :IC ohxIj© ¦ vÎkµ’F UnJ§ § t¤h t«k§u JIb¡t Enosh kechatsir yamav, k’tsits ha-sadeh kein yatsits, ki ruach avrah bo v’einennu, v’lo yakkirennu od m’komo. V’chesed Adonai mei’olam v’ad olam al y’rei’av, v’tsidkato livnei vanim. Lu chachmu yaskilu zot, yavinu l’acharitam. Ki lo v’moto yikkach ha-kol, lo yeireid acharav k’vodo.

[Machzor p339] We remember our families, our friends and our teachers who were dear to us and who have passed beyond the frontiers of this life. We think of all those we loved and those we respected. May the holiness of this day ease our loss and purify our memory. God, we give You thanks for all You gave us through them. They live in the light of eternity and they live in us, for we are shaped by them. From their lives we learnt lessons of love and courage, and through their death we glimpse eternity. In our hearts we name them, who gave us their wisdom. They shine for us like the stars of heaven. May God comfort us by their memory and hallow us through the good they taught us. You have led them into eternity, may You join us together in the gathering of life. May God remember... Silence for private memories or prayers. k¥t God full of compassion /ohnIr ¦ N© § C i¥fIJ ohn£ ¦ j©r t¥k¨n k¥t whose presence is over us, grant perfect rest beneath the shelter of h¥p§b©F ,j«© © T v¨bIf§b v¨jUbn § t¥m§n©v Your presence with the holy and ohJIs ¦ e § ,Ik£g©n§C /v¨bhf§ ¦ Xv© pure on high who shine as the lights of heaven, to all those who ohrh ¦ v§z© ¦ n gh«¦© e¨r¨v r©v««z§F /ohrIv ¦ yU § handed on to us their Torah and Ub«¨k Urx¨ § N¤J UK«¥tÎkµ’F ,InJ¦bÎ,¤ § t have gone to their eternal home. k©g«©C t¨B«¨t /on¨ ¨ kIg§k Uf§k¨v¤J§u o,¨ ¨ rITn ¦ Source of mercy, cover them in the shelter of Your wings forever Wh«¤p¨b§F r,«¥ ¤ x§C orh ¥ T§ ¦ x©v ohn£ ¦ j©r¨v and bind their souls into the ,¤t oh¦H©j©v rIr §m¦C rIr§mU /oh¦n¨kIg§k gathering of life. It is God who is UjU«b¨h§u :o,¨ ¨ k£j©b tUv vuvh /o¨,InJ¦b § their heritage. May they be at peace in their place of rest. :in¨ ¥ t rnt © «b§u /o¨c¨F§J¦n k©g oIkJ§ ¨ c k¥t shochein ba-m’romim, hamtzei m’nuchah n’chonah tachat kanfei ha-sh’chinah, b’ma’alot k’doshim u-t’horim, k’zohar ha-rakia’ mazhirim et nishmot acheinu va’achyoteinu she-naflu b’milchamah v’halchu l’olamam. Anna ba’al ha-rachamim hastireim b’seiter k’nafecha l’olamim, u-tz’ror bitzror ha-chayyim et nishmotam, Adonai hu nachalatam. V’yanuchu v’shalom al mishkavam, v’nomar amen. ahse vkp,v ouhx 314

One of the following prayers may be read before reciting the Kaddish:

I On this Shabbat, as our week’s work is ended, and we enjoy a brief time of rest, we think of those whose life’s work is done, and have gone to their eternal rest. We think especially now of those who died at this time in years past. We face the mysteries of life and death and eternal life. We put our trust in God whom we have never trusted enough. Harachaman, may we inherit a day that shall be wholly a Shabbat and rest in life everlasting.

We pray for the coming of God’s kingdom in the words of the Kaddish …

II We live our life, yet hardly know its nature, for from a mystery we come and to this mystery we return. The death of those close to our hearts grieves and humbles us. It reminds us that we all must die, like grass that grows in the morning, that grows so fresh in the morning, and in the evening fades and dies. So we end our years like a sigh. Let us think of those who died at this time in years past. How can we accept the reality of death? By remembering the goodness of our loved ones, and by shaping our lives after their example. For the memory of the righteous is truly a blessing, and an inspiration for all our days. May our lives be always worthy of their memory. 315 CONCLUDING PRAYERS AND SONGS KADDISH III The souls of the righteous are in the hands of God and no harm shall come to them. God, source of compassion, You give life, in which joys and sorrows are mingled, and send death with its promise of eternal peace.

(We mourn this week the deaths of ... May You comfort their families and all who mourn for them. May God who is full of compassion, whose presence is over us, cover them in the shelter of Your wings forever and bind their souls into the gathering of life.)

We remember at this time all those who once shared with us the joys and challenges of life, but who are with us no longer. May their souls shine like the brightness of the heavens. We thank You for all You gave them during their lives. (We think especially of those who died at this time in years past ... )

Zichronam livrachah - may the memory of their love and guidance be a source of enduring blessing. In loving memory we sanctify Your name and say:

When the Kaddish is recited by the mourners the congregation responds throughout at Amen and b’rich hu as well as reciting the sentence beginning: y’hei sh’meih rabba … Before reciting the concluding sentence, oseh shalom, as previously at the end of the Amidah, it is a custom to take three steps backwards, to bow to the left at the words oseh shalom bimromav, to the right at hu ya’aseh shalom and to the centre at aleinu.

ou,h ahse MOURNERS’ KADDISH ahse vkp,v ouhx 316 k©S©D§,¦h Let us magnify t¨C©r Vn§ ¥ J JS© ©e§,¦h§u kS©D§ © ,¦h and let us sanctify in this world :V,Ug ¥ r¦ §f tr§ ¨cÎhS ¦ tn§k¨ ¨ g§C the great name of God V¥,Uf§k©n Qh¦k§n©h§u whose will created it. May God’s reign come in your iIfhnIh ¥ cU § iIfh¥H©j§C lifetime, and in your days, k¥t¨r§G¦h ,h¥CÎkµ’fÎhS ¦ h¥H©j§cU and in the lifetime of the family of Israel - quickly and speedily /chr¨ ¦e in§z¦cU © t¨k¨d£g©C may it come. :i¥n¨t Urn¦ § t§u Amen. Q©r¨c§n t¨C©r V¥n§J t¥v§h May the greatness of God’s being be blessed from eternity to eternity. :t¨H©n§k¨g h¥n§k¨g§kU o©k¨g§k Let us bless and let us extol, r©t¨P§,¦h§u j©C©T§J¦h§u Qr¨ ©C§,¦h let us tell aloud and let us raise aloft, let us set on high and let us honour, r©S©v§,¦h§u t¬©b§ ¥ ,¦h§u onIr © ,¦h§ § u let us exalt and k¨K©v§,¦h§u v¤K©g§,¦h§u let us praise the Holy One, /tJ§ ¨ sªeÎhS ¦ Vn§ ¥ J whose name is blessed, /tUv Qhr§C ¦ who is far beyond any blessing or song, t¨,¨f§r¦CÎkµ’FÎin ¦ t¨K«¥g§k any honour or any consolation t¨,¨n¡j¤b§u t,¨ ¨ j§C§JªT t,¨ ¨ rhJ§ ¦ u that can be spoken of in this world. /tn§k¨ ¨ g§C irh ¨ n£ ¦ tÎhS ¦ Amen. :i¥n¨t Urn¦ § t§u May great peace from heaven and t¨H©n§J in ¦ t¨C©r tn¨ ¨ k§J t¥v§h the gift of life be granted to us /k¥t¨r§G¦hÎkµ’FÎk©g§u Ubh«¥k¨g oh¦H©j§u and to all the family of Israel. :i¥n¨t Urn¦ § t§u Amen. May the Maker of peace uhnIr ¨ n § ¦C oIk¨J vG ¤ «g in the highest bring this peace oIkJ ¨ vG£ ¤ g©h tUv upon us and upon all Israel k¥t¨r§G¦hÎkµ’F k©g§u Ubh«¥k¨g and upon all the world. /o¨kIg¨vÎkµ’FÎk©g§u Amen. :i¥n¨t Urn¦ § t§u oI,¨h Jh¦S¨e Mourners’ Kaddish of the service it is customary for mourners The Kaddish, composed in Aramaic, in its to recite it during the period of mourning various forms is a hymn of praise to God after the death of a relative and on the that is used to mark the conclusion of anniversary of that death. In some different sections of the service. At the end congregations it is the custom, following the 317 CONCLUDING PRAYERS AND SONGS KADDISH

k©S©D§,¦h Yitgaddal v’yitkaddash sh’meih rabba, b’alma di v’ra chiruteih, v’yamlich malchuteih, b’chayyeichon uv’yomeichon uv’chayyei di chol beit yisra’el, ba’agala u’vizman kariv, v’imru amen. Y’hei sh’meih rabba m’varach, l’alam ul’almei almaya. Yitbarach v’yishtabbach v’yitpa’ar v’yitromam v’yitnassei v’yit-haddar v’yit’alleh v’yit-hallal, sh’meih di kudsha, b’rich hu, l’eilla min kol birchata v’shirata tushb’chata v’nechemata, di amiran b’alma, v’imru amen. Y’hei sh’lama rabba min sh’maya, v’chayyim aleinu v’al kol yisra’el, v’imru amen. Oseh shalom bimromav, hu ya’aseh shalom aleinu v’al kol yisra’el, v’al kol ha-olam, v’imru amen.

tradition, for the mourners alone to recite it; During the High Holydays the word in others the entire congregation recites it, l’eilla, ‘above’, in the third paragraph, is taking on this responsibility of behalf of repeated as God is understood to ascend to those, like victims of the Shoah, who have the judgment seat. no survivors to recite it. vkp,v ouhx 320

:tr§¨c¦b rh¦m§hÎkµ’F or«¤ ¤y§C Q©k¨n rJ£ ¤ t o¨kIg iIs£t :tr§¨e¦b In§J Q¤k«¤n h©z£t /k«F Imp¤ § j§F vG£ ¨ g©b ,¥g§k :trIb¨ QIkn¦h § IS©c§k /k«F©v ,Ikf¦ § F hr£ ¥j©t§u :vr¨¨t§p¦,§C v¤h§v¦h tUv§u /v¤Iv tUvu § /v¨h¨v tUvu § :vrh«¦C§¨ j©v§k Ik kh¦J§n©v§k h¦b¥J ih¥t§u sj¤ ¨ t tUvu § :vr§¨G¦N©v§u zIg¨v Iku § /,h¦k§f©, h¦k§C ,hJt ¦ r ¥ h¦k§C :vr¨¨m oIhC § h¦k§c¤j rUmu § /h¦k£t«D hj§ © u h¦k¥t tUvu § :tr§¨e¤t oIhC § hxIF ¦ ,¨b§n /h ¦xUb¨nU hX¦b ¦ tUv§u :vrh«¦g¨¨ t§u iJh © t ¦ ,¥g§C /hjUr ¦ she§ ¦ p©t Is¨h§C :trh¨ t ¦ t«k§u h¦k h¨b«s£t /h,¨H¦ ¦ u§D h¦jUr o¦g§u

iIs£t Eternal God who ruled alone before creation of all forms, at whose desire all began and as the Sovereign was proclaimed.

Who, after everything shall end alone, in awe, will ever reign, who was and is for evermore, the glory that will never change.

Unique and One, no other is to be compared, to stand beside, neither before, nor following, alone the source of power and might.

This is my God, who saves my life, the rock I grasp in deep despair, the flag I wave, the place I hide, who shares my cup the day I call.

In my Maker’s hand I lay my soul both when I sleep and when I wake, and with my soul my body too, my God is close, I shall not fear. 321 CONCLUDING PRAYERS AND SONGS

iIs£t Adon olam asher malach, b’terem kol y’tsir nivra. L’eit na’asah k’cheftso kol, azai melech sh’mo nikra.

V’acharei kichlot ha-kol, l’vaddo yimloch nora. V’hu hayah v’hu hoveh, v’hu yihyeh b’tif’arah.

V’hu echad v’ein sheini, l’hamshil lo l’hachbirah. B’li reishit b’li tachlit, v’lo ha-oz v’ha-misrah.

V’hu eili v’chai go’ali, v’tsur chevli b’yom tsarah. V’hu nissi umanusi, m’nat kosi b’yom ekra.

B’yado afkid ruchi, b’eit ishan v’a’irah. V’im ruchi g’vi’ati, Adonai li v’lo ira.

CONCLUDING BLESSINGS

It is a Reform tradition to conclude the service with a blessing, often the Biblical (Num 6:24-26), traditionally recited within the service by those who have the family tradition of being cohanim, descended from a priestly family. The one who recites the blessing invokes God to bestow it, as the Biblical text makes clear: ‘They shall place My name upon the children of Israel and I will bless them.’ It is appropriate to conclude the service with a word of blessing as we prepare to depart, just as we entered quoting the blessing of Balaam. We have provided a number of alternative blessings from traditional sources to suit the particular occasion.

o¨kIg iIs£t Adon Olam God existed before and beyond time; is Like , this hymn expresses a series apart from the world, ‘transcendent’, yet is of Jewish beliefs in a simple and memorable engaged with human beings, ‘immanent’, form. It has been incorporated into the and near when they call. The closing morning service since the fifteenth century, sentence suggests that it might have been but the authorship has been credited to a intended as a night prayer. number of figures of the Gaonic period, For an explanation of the enlarged final between the seventh and eleventh centuries. letters see the commentary on page 517. vkp,v ouhx 322

I W§f¤r¨c§h May God bless you and keep you. /Wr§ «¤n§J¦h§u vuvh Wf¤ § r¨c§h May God’s face shine upon you /‚«¤Bªjhu ¦ Wh«¤k¥t uh¨b¨P vuvh r¥t¨h and be gracious to you. May God’s face turn towards you Wh«¤k¥t uh¨b¨P vuvh t¬¦h ¨ and give you peace.1 :o«ukJ ¨ W§k o¥G¨h§u

W§f¤r¨c§h Y’varech’cha Adonai v’yishm’recha. Ya’eir Adonai panav eilecha vichunnekka. Yissa Adonai panav eilecha, v’yaseim l’cha shalom.

II Ub«¥f§r¨c§h May God bless us and keep us. /Ubr§ «¥n§J¦h§u vuvh Ub«¥f§r¨c§h May God’s face shine upon us /Ub«¥Bªjhu ¦ Ubh«¥k¥t uh¨b¨P vuvh r¥t¨h and be gracious to us. May God’s face turn towards us Ubh«¥k¥t uh¨b¨P vuvh t¬¦h ¨ and give us peace.2 :oIkJ ¨ Ub«¨k oG¨ ¥ h§u

Ub«¥f§r¨c§h Y’var’cheinu Adonai v’yishm’reinu. Ya’eir Adonai panav eileinu vichunneinu. Yissa Adonai panav eileinu v’yaseim lanu shalom.

III h¦v§h May it be God’s will v¨bh¦f§J vr§ ¤J¦T¤J iImr ¨ hv§h ¦ that the divine presence :o¤fhs§h ¥ v¥G£g©n§C rest upon the work of your hands.3

h¦v§h Y’hi ratson shetishreh sh’chinah b’ma’aseih y’deichem.

IV QUr¨C Blessed shall you be in the city, /rh¦g¨C vT© ¨ t QUr¨C and blessed shall you be in the field. : vs¨ ¤¬©C vT© ¨ t QUr¨cU Blessed shall you be when you come in, /W«¤t«c§C vT© ¨ t QUr¨C and blessed shall you be when you go out.4 :W«¤,t¥m§C vT© ¨ t QUr¨cU

QUr¨C Baruch attah ba-ir, uvaruch attah ba-sadeh. Baruch attah b’vo’echa, uvaruch attah b’tseitecha.

1 Num 6:24-26. 3 Rashi on Ex 39:43. 2 Based on Num 6:24-26. 4 Deut 28:3,6. 323 CONCLUDING PRAYERS AND SONGS

V vuvh May the Eternal God W«¤tIcU W,t¥ § mÎrµ’n§J¦h vuvh guard your going out :o¨kIgÎs©g§u vT© ¨ g¥n and your coming in, now and forever.1

vuvh Adonai yishmor tseit’cha uvo’echa, mei’atta v’ad olam.

VI vuvh God, give strength to Your people, i¥T¦h IN©g§k z«g vuvh bless Your people with peace.2 :oIkX ¨ c© IN©g ,¤t Qr¨ ¥c§h vuvh

vuvh Adonai oz l’ammo yittein, Adonai y’vareich et ammo va-shalom.

VII t¨F§k©n May the Sovereign of the universe iIf,¨ § h Qr¨ ¥c§h t¨n§k¨gÎhs ¦ t¨F§k©n extend your lives, increase your days iIfhnIh ¥ t¥D§G©h§u iIfh¥H©j Jhp¨ ¦ h and add to your years. :iIfh¥b§J¦k v¨f§r©t iT¦h§ ¥ u May you be saved from all trouble and i¦n iUc§zh¥T§J¦,§u iUer¨ §P§,¦,§u delivered from all mishap. May the ih¦g§r©nÎkµ’F inU ¦ t¨e¨gÎkµ’F Master of heaven be your help at all times 3 t¨H©n§J¦cÎh¦S ir¨ ¨n :ihJh ¦ ¦C and in every season. :iS¦g§ ¨ u in§zÎkµ’ © F iIfS§g© § x§C t¥v§h

t¨F§k©n Malka di alma y’vareich yatchon, yafish chayyeichon, v’yasgei yomeichon v’yittein archa lishneichon. V’titpar’kun v’tishteiz’vun min kol aka, umin kol mar’in bishin. Maran di vishmaya y’hei b’sa’d’chon, kol z’man v’iddan.

1 Ps 121:8. 3 The conclusion of the traditional 2 Ps 29:11. Aramaic congregational prayer (seventh century). vkp,v ouhx 324

VIII v¨f§f¤r¨c§h May God bless you with all that /cIy kIfC § v¨f§f¤r¨c§h is good, and guard you from all that is /gr ¨ kIFn ¦ v¨f§rInJ¦h§ § u harmful. May God enlighten your heart /oh¦H©j k¤f«¥G§C v¨f§C¦k rh¦t¨h§u with the wisdom of life and give you understanding of many worlds. /ohn¨ ¦ kIg ,©g«©s§C v¨f§bIj¨h§u May God in faithful love offer you v¨f§k uh¨s¨x£j h¥b§P t¬¦h§ ¨ u enduring peace.1 :ohn¨ ¦ kIg oIkJ¦k §

v¨f§f¤r¨c§h Y’varech’chah b’chol tov, v’yishmor’chah mikkol ra, v’ya’ir libb’chah b’seichel chayyim, v’yachon’chah b’da’at olamim, v’yissa p’nei chasadav, l’chah lishlom olamim.

IX ohfUr ¦ C § Just as you were blessed o¤f£t«c§C o¤T©t ohfUr ¦ C § when you entered, :o¤f§,t¥m§C o¤T©t ohfUr ¦ cU § May you be blessed as you depart. 2

ohfUr ¦ §C B’ruchim attem b’vo’achem, uv’ruchim attem b’tseit’chem.

1 From the Dead Sea Scrolls, Megillat 2 Based on Deut 28:6. Ha-Serachim 2:2f.