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סדור פרחי קדש Pirchei Kodesh

Morning Service for Excerpted from the Complete Siddur

Toronto 2011—5772

Copyright © 2011 by Holy Blossom Temple. All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, scanning, or any information or storage retrieval system, without written permission from Holy Blossom Temple.

An extension of the copyright page begins on page 603, and includes a list of references, credits, acknowledgments, and sources for copyrighted materials which are used herein. Additional information enabling the publisher to further clarify or update any such references, credits, acknowledgements and/or sources in subsequent editions is welcomed.

Holy Blossom Temple 1950 Bathurst Street , Ontario M5P 3K9 www.holyblossom.org

Library and Archives Cataloguing in Publication

Sidur Pir h. e K. odesh = Siddur Pirchei Kodesh : a prayerbook for weekdays, Shabbat, festivals and other sacred occasions.

Text in English and Hebrew. ISBN 978-0-9698469-3-2

1. — and devotions. I. Holy Blossom Temple (Toronto, Ont.)

BM665.A3H65 2011 296.4'5 C2011-905196-6

Front cover graphic: detail from Herman Chapel Ark doors

Produced for Holy Blossom Temple by Malcolm Lester & Associates Editorial: Cy Strom, Diane Kriger Design and production coordination: Jack Steiner Typesetting: Baruch Sienna, Jack Steiner Permissions and sources: Meghan Behse, Leslie de Freitas

Printed in Canada by Webcom

1 2 3 13 12 11 Siddur Committee

Rabbi Yael Splansky, Editor

Rabbi John Moscowitz Randi Garfinkel Cantor Benjamin Z. Maissner Brenda Saunders Dedication

This book is made possible by a generous gift from Hershell Ezrin and Sharyn Salsberg Ezrin In Loving Memory of Their Parents Marcia and Sydney Ezrin (z”l) Lillian and Nathan Salsberg (z”l)

Leaders of their like their parents before them, Marcia and Sydney Ezrin and Lillian and Nathan Salsberg held the prayerbook as a sacred inheritance to be lovingly entrusted from the hands of one generation to the next. Presented as a gift before a long journey, when a new home was established, and at other important moments in the lives of their families, each siddur was given with personal blessings.

Their prayerbooks, now treasured family heirlooms, were inscribed with genealogical information, lists of names, yahrzeit dates, and the names of towns from which family members came. The prayers of the Jewish People have thereby been woven into the lives of the Ezrin and Salsberg families for generations to come.

Marcia and Sydney Ezrin, and Lillian and Nathan Salsberg instilled in their children a love of Judaism and , of community and life. May their spirit and commitment to our tradition be remembered forever. Dedication

Holy Blossom Temple is pleased to dedicate this prayerbook in honour of Rabbi W. Gunther and Elizabeth S. Plaut.

The impact the Plauts have made on the Jewish world through their writing, teaching, and leading example is beyond measure. Rabbi Plaut served our congregation as its Senior Rabbi from 1961 to 1977 and as its Senior Scholar for the years following his retirement. Together, Rabbi and Mrs. Plaut shaped and strengthened the Holy Blossom Temple community for more than four decades.

This prayerbook is made possible by a personal gift from Judith Plaut, and Rabbi Dr. Jonathan V. and Carol Plaut in loving devotion to their parents. This prayerbook is also supported by a number of Temple funds to which congregants have given generously over the years in honour of the Plaut Family.

Rabbi and Mrs. Plaut will forever be treasured by this sacred congregation. שחרית לשבת

Morning Service for Shabbat

This is Israel’s day! A day of light and joy. A Shabbat of rest.

You announced commandments when we stood at Mount Sinai: I am to keep Shabbat and Festivals all my years, To set out before me fine foods and festive meals. A Shabbat of rest.

This is Israel’s day! A day of light and joy. A Shabbat of rest.

Heart’s delight for a broken nation. For souls in pain, grant an extra soul. For a laboured soul, extract all sorrow. A Shabbat of rest.

This is Israel’s day! A day of light and joy. A Shabbat of rest.

You sanctified it, blessed it above all days. On the sixth day You finished Your work on the world. On this day the sorrowful, too, find quiet and respite. A Shabbat of rest.

This is Israel’s day! A day of light and joy. A Shabbat of rest.

(Excerpt from a Shabbat table song attributed to , Israel, 16th c., but likely composed by Isaac Handali, Feodosiya, Southern , 15th c.)

תפילת יחיד e Private Prayer

These early morning prayers were originally recited at home to accompany the daily rituals of rising, washing, attending to bodily needs, and dressing. As one regains full consciousness, these blessings offer thanks for body, mind, and soul. They acknowledge one’s place in the world of nature, the family of humanity, and the People Israel. These prayers may also be recited in the synagogue as a private meditation to ready oneself for the communal worship service.

מודה אני Thanking God

,I lie down מוֹדֶ ה/מוֹדָ ה אֲ נִי לְפָנֶ ָֽיך , מֶ ֽלֶ ְך I give thanks to You, living and everlasting Sovereign, for You I sleep, and I wake, knowing חַ י וְקַ ָ ּים, שׁ ֶהֶחֱ זַ ֽרְ ָּ ת בִּ י נִשׁ ְמָתִ י the Eternal בְּחֶמְ לָ ה; רַבָּ ה אֱ מוּנָתֶ ָֽך . .have mercifully restored my soul Abounding is Your faithfulness. One is my support. (:6) אשר יצר For Health

Babylonianּ בָּ ְרוּך אַ ָּ תה, יְיָ אֱ לֹהֵ ֽינוּ, מֶ ֽלֶ ְך ,Praised are You, Adonai our God Sovereign of the Universe, who , B’rachot 60b הָ עוֹלָ ם, אֲשׁ ֶ ר יָצַ ר אֶ ת הָאָדָ ם בְּ ח כְ מָה, וּבָרָ א בוֹ נְקָבִ ים has made the human form with wisdom. You have created within נְקָ בִ ים, חֲ לוּלִ ים חֲ לוּלִ ים. it an intricate system of valves גָּלוּי וְיָדֽ וּעַ לִפְנֵי כִסֵּ א כְ בוֹדֶ ֽ ךָ , and vital organs. It is revealed שׁ ֶאִ ם יִפָּתֵ ֽחַ אֶחָ ד מֵהֶ ם, אוֹ and known before Your Throne of יִסָּתֵ ם אֶחָ ד מֵהֶ ם, אִ י אֶפְשׁ ָ ר ,Glory that if even one were to fail לְהִתְקַ יֵּם וְלַעֲ מוֹ ד לְפָנֶ ָֽיך . it would be impossible to sustain ְ .oneself and stand before You בָּ רוּך אַ ָּ תה יְיָ , רוֹפֵ א כ ל בָּ שָׂ ר Praised are you, Adonai, Healer of וּ מַ פְ לִ י א לַ עֲ שׂ וֹ ת . .all flesh and Maker of wonders

who has made”) It is a religious“) ֲ א שׁ ֶ ר ָ י ַ צ ר ,I give thanks”) Upon awakening“) מ ֹ ו דֶ ה אֲ ִ נ י one recites this prayer in gratitude for having duty to avoid anything which will harm the body, been restored to consciousness. God protects and to strive to acquire habits that will help us and sustains each sleeping soul; each morning become strong and healthy. As it is written we take back responsibility to give direction and (Deuteronomy 4:15): “For your own sake, you purpose to the day ahead. must guard your lives well.” (Kitzur )

147 ברכי נפשי For Putting on the

Psalm 104:1,2 בָּרְ כִ י נַפְשׁ ִ י אֶ ת־יְ הוָֹ ה; !Praise the Eternal One, O my soul יְ הוָֹ ה אֱ לֹהַ י, גָּדַ ֽלְ ָּ ת מְ אֹד, ,How splendid are You, Adonai הוֹ ד וְהָדָ ר לָבָ ֽשׁ ְ ָּ ת: my God, arrayed in glory and grandeur! You wrap Yourself in עֹֽטֶ ה־אוֹ ר כַּ שַּׂ לְמָ ה, light as with a garment. You spread נ וֹ טֶ ה שׁ ָ מַ ֽ יִ ם ַכּ יְ רִ יעָ ה : .out the heavens like a curtain הִ נְנִי מִתְעַטֵּ ף בְּטַ ִּ לית שׁ ֶ ל Here am I, wrapping myself in the צִ יצִ ת כְּדֵ י לְקַ ֵ ּים מִ צְוַ ת fringed tallit in order to fulfill the בּ וֹרְ אִ י, כַּ כָּ תוּב בַּ ּת ֹ ו רָ ה : ,commandment of my Creator as it is written in the :

Numbers 15:38 וְעָשׂוּ לָהֶ ם צִ יצִ ת עַ ל־ They shall make for“ כַּנְפֵ י בִגְדֵ יהֶ ם לְ דֹרֹתָ ם. themselves on the corners of their garments throughout their generations.”

,Babylonian Talmud וּכְשׁ ֵ ם שׁ ֶאֲ נִי מִתְ כַּסֶּ ה Even as I cover myself with a tallit M’nachot 43a בְטַ ִּ לית בָּ עוֹלָ ם הַ ּזֶה, כֵּ ן in this world, so may my soul ּ ִ תזְכֶּה נִשׁ ְ מָ תִ י לְהִ תְ לַבֵּשׁ merit being robed in a beautiful garment in the World to Come, in בְּטַ ִּ לית נָאָ ה לָ עוֹלָ ם הַבָּ א .the Garden of Eden. ְבּ גַ ן עֵ ֽ דֶ ן . אָ מֵ ן .

בָּ ְרוּך אַ ָּ תה, יְיָ אֱ לֹהֵ ֽינוּ, ,Praised are You, Adonai our God מֶ ֽלֶ ְך הָ עוֹלָ ם, אֲשֶ ר קִדְּשׁ ָ ֽנוּ Sovereign of the Universe, who has בְּ מִ צְ וֹתָ יו, וְצִ וָּ ֽנוּ לְהִ תְ עַ טֵּ ף sanctified us with mitzvot, and has ַבּ ִ צי צִ ת . commanded us to wrap ourselves ּ .in tzitzit

(tzitzit”) By the second or third before prayer. (Rabbi Lawrence Hoffman“) צִ י צִ ת century it was common for the to put Now that every adult can wear a tallit, fringes on their robes in fulfillment of this com- each of us is called upon to be as discerning as mandment. Wrapping oneself in such a a judge, as learned as a teacher, as prayerful as garment was the practice of judges before a a rabbi. trial, teachers before discourse, and Rabbis

148 שחרית לשבת e Morning Service for Shabbat

Standing before God in prayer, I do not stand alone. I stand in the company of my people, a company both visible and invisible, spanning space as well as time. For many, although perhaps not for all, being with others makes prayer itself easier. It helps to make manifest the presence of the Holy One, whom the psalmist describes as “enthroned upon the praises of the People of Israel” (:4). (Rabbi Jakob Petuchowski) Shabbat affords sacred indulgences rarely enjoyed during the week— leisure time for prayer, study, and the company of family, friends, and congregation. The Shabbat morning service is expanded with extra poetry, music, Torah and readings, and often joyful life cycle celebrations, when individuals affirm their place within the collective by finding their own prayers among “the praises of Israel.”

מה טבו In God’s House

Numbers 24:5 מַ ה־טּ ֹֽ בוּ אֹהָ לֶ ֽי ָך , יַעֲ קֹב, ,How lovely are your tents, O Jacob מִ שׁ ְ ְכּ ֹנ תֶ ֽ י ָך , יִ ְֹ ש רָ אֵ ל ! !your dwelling places, O Israel

Psalm 5:8 וַאֲ נִי בְּ רֹב חַסְדְּ ָך אָ בוֹא בֵ יתֶ ָֽך , As for me, O God, abounding in אֶ שׁ ְ ּ ַ תחֲ וֶ ה אֶ ל ־ הֵ י כַ ל ־ ק ְ ד שׁ ְ ָך grace, I enter Your House. I worship ְבּ ִ י רְ אָ תֶ ֽ ָך : .with awe in Your holy Temple

Psalm 26:8 יְ הוָֹ ה, אָהַ ֽבְ ִּ תי מְ עוֹ ן בֵּ יתֶ ָֽך , Adonai, I love this sanctuary, the וּמְ קוֹם מִשׁ ְכַּ ן כְּ בוֹדֶ ֽ ָך : וַאֲ נִי .dwelling place of Your glory אֶ שׁ ְ ּ ַ תחֲ וֶה וְאֶ כְ רָ ֽעָ ה, אֶ בְ רְ כָ ה Humbly I worship and humbly I seek blessing from the Eternal, לִ פְ נֵ י ־ יְ ה וָֹ ה עֹ שִׂ י: .my Maker Psalm 69:14 וַאֲ נִי, תְ פִ ּלָתִ י־לְ ָך , יְ הוָֹ ה, I offer my prayer to You, Adonai, at עֵ ת רָ צוֹ ן; אֱ לֹהִ ים, בְּ ר ב־ this time of favour. O God, in Your חַסְדֶּ ֽ ָך , עֲ נֵ ֽנִי בֶּאֱמֶ ת יִשׁ ְעֶ ָֽך : gracious love, answer me with the truth of Your deliverance.

how lovely”) May the door of enmity. May its threshold be no stumbling block“) מַ ּה־ט ֹּבו this synagogue be wide enough to receive to young or straying feet. all who hunger for love, all who are lonely May it be too high to admit complacency, for friendship. May it welcome all who have cares selfishness, and harshness. May this synagogue to unburden, thanks to express, hopes to nur- be, for all who enter, the doorway to a richer and ture. May the door of this synagogue be narrow more meaningful life. (Rabbi Sidney Greenberg) enough to shut out pettiness and pride, envy and

149 לעסוק בדברי תורה For : says בָּ ְרוּך אַ ָּ תה, יְיָ אֱ לֹהֵ ֽינוּ, ,Praised are You, Adonai our God Sovereign of the Universe, who has ְ Make a fixed time .for Torah study מֶ ֽלֶ ך הָ עוֹלָ ם, אֲשׁ ֶ ר קִדְּשׁ ָ ֽנוּ ( 1:15) בְּ מִ צְ וֹתָ יו, וְ צִ וָּ ֽנוּ לַ עֲ סוֹק sanctified us with mitzvot, and has commanded us to engage in words ְבּ דִ בְ רֵ י ת ֹ ו רָ ה . .of Torah Hillel teaches: Do וְהַעֲרֶ ב נָ א, יְיָ אֱ לֹהֵ ֽינוּ, אֶ ת Adonai our God, make the words of Your Torah sweet in our mouths, ָ ָ not say, “When I have leisure time דִּבְרֵ י תוֹרָתְ ך בְּפִֽינוּ, וּבְפִ י עַ ְּ מך I shall study,” for ֵבּ ית יִ שְׂ רָ אֵ ל, וְ נִ הְ יֶ ה אֲ נַ ֽחְ נ וּ and in the mouths of Your People Israel, so that we and our children ָ you may never .have any leisure וְ צֶ אֱ צָ אֵ ֽ י נ ּ ו , וְ צֶ אֱ צָ אֵ י עַ ּ ְ מך ֵבּ י ת shall come to know Your name (Pirkei Avot 2:5) יִשְׂרָאֵ ל, כֻּ ָּ לֽנוּ יוֹדְ עֵ י שׁ ְמֶ ָֽך , .and study Torah for its own sake וְ לוֹמְדֵ י תוֹרָתֶ ָֽך , לִשׁ ְמָ ּה. בָּ ְרוּך Praised are You, Adonai, Teacher אַ ָּ תה יְיָ , הַמְ לַ ֵּ מד ּתוֹרָ ה לְעַ ּמוֹ .of Torah to Your People Israel ִ י ְ ׂ ש רָ אֵ ל . בָּ ְרוּך אַ ָּ תה, יְיָ אֱ לֹהֵ ֽינוּ, מֶ ֽלֶ ְך ,Praised are You, Adonai our God הָ עוֹלָ ם, אֲשׁ ֶ ר בָּ ֽחַ ר בָּ ֽנוּ מִכּ ל Sovereign of the Universe, who has הָעַ ִּ מים, וְנָ ֽתַ ן לָ ֽנוּ אֶ ת ּתוֹרָ תוֹ. chosen us from all peoples by giving ְ ,us Your Torah. Praised are You בָּ רוּך אַ ָּ תה יְיָ , נוֹתֵ ן הַ ּתוֹרָ ה. .Adonai, Giver of Torah

ברכת כהנים Priestly Benediction Numbers 6:24–26 יְ בָ רֶ כְ ָך יְ ה וָֹ ה וְ יִשׁ ְ מְ רֶ ֽ ָך : .May God bless you and protect you This three-fold ֵ ּכן יְ הִ י רָ צ וֹ ן. !May it be God’s will blessing addresses our needs on three יָאֵ ר יְ הוָֹ ה פָּנָיו אֵ לֶ ָֽיך וִ יחֻ נֶּֽךָּ : May God’s Presence shine upon you and be gracious to you. planes: material, .social, and spiritual ֵ ּכן יְ הִ י רָ צ וֹ ן. May it be God’s will! יִשָּׂ א יְ הוָֹ ה פָּנָיו אֵ לֶ ָֽיך May God’s favour turn to you וְיָשֵׂ ם לְ ָך שׁ ָ לוֹם: .and grant you peace ֵ ּכן יְ הִ י רָ צ וֹ ן. !May it be God’s will

to engage in words action by studying verses from the “) ַ ל עֲ ס ֹ ו ק ְ ּ ב דִ בְ רֵ י ת ֹ ו רָ ה of Torah”) In Judaism, study is a form of wor- and an excerpt from the , with its ship. Immediately after praising God for the gift corresponding commentary from the Talmud. of Torah, we put our prayer into

150 אלו דברים Obligations Without Measure Mishnah Pe’ah אֵ ֽלּוּ דְ בָרִ ים שׁ ֶאֵ ין לָהֶ ם שׁ ִ עוּר, These are the obligations without measure, whose reward, too, is 1:1; Babylonian ,Talmud שׁ ֶאָדָ ם אוֹכֵ ל פֵּ רוֹתֵ יהֶ ם בָּ עוֹלָ ם Shabbat 127a הַ ּזֶה וְהַ ּקֶֽרֶ ן קַ ֶ ּיֽמֶ ת לוֹ לָ עוֹלָ ם without measure, in this world and in the World to Come: הַ ָבּ א , וְ אֵ ֽ ּל ּ ו הֵ ן : ִכּ בּ ּ ו ד אָ ב וָ אֵ ם , ,To honour father and mother וּ גְ מִ ילוּ ת חֲ סָ דִ ים, ,to act responsibly—one to the other וְהַ שׁ ְ כָּמַ ת בֵּית הַ ּ ִ מ ְ ד ָ ר שׁ to hasten to the house of study שׁ ַ חֲ רִ י ת ְ ו עַ רְ בִ י ת , ,both morning and evening וְהַכְנָסַ ת אוֹרְחִ ים, ,to welcome the stranger וּבִ ּקוּ ר חוֹ לִ ים, ,to visit the sick וְהַכְנָסַ ת כַּ ָּ לה, ,to rejoice with bride and groom וּלְוָיַת הַ ֵּ מת, ,to accompany the dead to the grave וְעִ ּיוּן ְּ תפִ ָּ לה, ,to pray with sincerity וַהֲבָאַ ת שׁ ָ לוֹם בֵּ ין אָדָ ם to make peace between one and לַ חֲ בֵ ר ֹ ו ; ;another וְתַ לְ מוּד ּתוֹרָ ה כְּנֶ ֽגֶ ד כֻּ ָּ ל ם. .but the study of Torah rivals them all

אלהי נשמה For the Soul אֱ לֹהַ י, נְשׁ ָמָ ה שׁ ֶ נָּתַ ָּ ֽת בִּ י My God, the soul You have given me טְ הוֹרָ ה הִ יא! אַ ָּ תה בְרָ אתָ ּה, .is pure! You created and formed it ּאַתָה ּיְצַרְתָּה, ּאַתָה ּנְפַחְתָּה You breathed it into me and watch over it with care. ִבּ י , וְ אַ ּ ָ תה מְ שׁ ַ ּ ְ מרָ ּה ְבּ קִ רְ ִבּ י.

soul”) In the Bible, neshamah means“) ְ נ שׁ ָ ָ מ ה this world ... the“) עוֹלָ ם הַ זֶּ ה ... עוֹלָ ם הַבָּ א World to Come”) Within us are all the worlds, “breath” or “a breathing, living person.” In this and we can, therefore, access them all. By prayer, however, neshamah means “soul,” and studying Torah and performing mitzvot we give reflects the later Rabbinic idea that a person birth to the angelic within us. (Rabbi Pinchas of consists of two distinct parts—a body and Koretz) a soul.

151 Prayer is to the כּ ל זְמַ ן שׁ ֶהַ נְּשׁ ְָמָ ה בְּקִרְבִּ י, So long as my soul remains within me I shall give thanks to You, my ָ soul what food is .to the body מוֹדֶ ה/מוֹדָ ה אֲ נִי לְפָנֶ ֽיך , יְיָ (Yehudah HaLevi) אֱ לֹהַ י וֵ אלֹהֵ י אֲ בוֹתַ י, רִבּוֹ ן כּ ל ,God and God of my ancestors Sovereign of all creation, Protector הַ ּמַעֲ שִׂ ים, אֲ דוֹ ן כּ ל הַ נְּשׁ ָ מוֹת. .of every human spirit בָּ ְרוּך אַ ָּ תה יְיָ , אֲשׁ ֶ ר בְּיָדוֹ נֶ ֽפֶשׁ Praised are You, Adonai, in whose כּ ל חָ י , וְ רֽ ּ ו חַ כּ ל בְּשַׂ ר אִ ישׁ . hand are the souls of all the living and the spirit of every human being.

ברכות השחר Morning Blessings From Babylonian בָּ ְרוּך אַ ָּ תה, יְיָ אֱ לֹהֵ ֽינוּ, מֶ ֽלֶ ְך ,Praised are You, Adonai our God Sovereign of the Universe, who has Talmud, B’rachot 60b; Job 38:36 הָ עוֹלָ ם, אֲשׁ ֶ ר נָתַ ן לַשֶּׂכְוִ י בִ ינָ ה, לְהַבְחִ ין בֵּ ין יוֹם given the rooster the instinct to distinguish day from night. וּ בֵ י ן לָ ֽ יְ לָ ה . בָּ ְרוּך אַ ָּ תה, יְיָ אֱ לֹהֵ ֽינוּ, מֶ ֽלֶ ְך ,Praised are You, Adonai our God הָ ע וֹ לָ ם , שׁ ֶ עָ שַׂ ֽ נִ י יִ שְׂ רָ אֵ ל. ,Sovereign of the Universe who has made me a Jew. בָּ ְרוּך אַ ָּ תה, יְיָ אֱ לֹהֵ ֽ י נ ּ ו , מֶ ֽ לֶ ְך ,Praised are You, Adonai our God הָ עוֹלָ ם, שׁ ֶעָ שַׂ ֽנִי בֶּ ן/בַּ ת חוֹרִ ין. ,Sovereign of the Universe who has made me free. בָּ ְרוּך אַ ָּ תה, יְיָ אֱ לֹהֵ ֽ י נ ּ ו , מֶ ֽ לֶ ְך ,Praised are You, Adonai our God הָ ע וֹ לָ ם , שׁ ֶ עָ שַׂ ֽ נִ י ִכּ רְ צ וֹ נ וֹ . Sovereign of the Universe, who has made me according to Your will. בָּ ְרוּך אַ ָּ תה, יְיָ אֱ לֹהֵ ֽינוּ, מֶ ֽלֶ ְך ,Praised are You, Adonai our God From :8 הָ ע וֹ לָ ם , פּ וֹקֵ ֽ חַ עִ וְ רִ ים. ,Sovereign of the Universe who opens the eyes of the blind. בָּ ְרוּך אַ ָּ תה, יְיָ אֱ לֹהֵ ֽ י נ ּ ו , מֶ ֽ לֶ ְך ,Praised are You, Adonai our God הָ ע ֹ ו לָ ם , מַ לְ ִ בּ ישׁ עֲ רֻ ּמִ י ם . ,Sovereign of the Universe who clothes the naked. בָּ ְרוּך אַ ָּ תה, יְיָ אֱ לֹהֵ ֽ י נ ּ ו , מֶ ֽ לֶ ְך ,Praised are You, Adonai our God הָ ע ֹ ו לָ ם , מַ ּ ִ תי ר אֲ ס ּ ו רִ י ם . ,Sovereign of the Universe who frees the captive. בָּ ְרוּך אַ ָּ תה, יְיָ אֱ לֹהֵ ֽ י נ ּ ו , מֶ ֽ לֶ ְך ,Praised are You, Adonai our God הָ ע וֹ לָ ם , זוֹ קֵ ף ְכּ פ וּ פִ ים. ,Sovereign of the Universe who lifts up the fallen.

152 בָּ ְרוּך אַ ָּ תה, יְיָ אֱ לֹהֵ ֽינוּ, מֶ ֽ לֶ ְך ,Praised are You, Adonai our God From Psalm הָ עוֹלָ ם, רוֹקַ ע הָאָ ֽרֶ ץ עַ ל הַ ָּ מֽיִ ם. Sovereign of the Universe, who spreads out the land over the waters. 136:6 בָּ ְרוּך אַ ָּ תה, יְיָ אֱ לֹהֵ ֽינוּ, מֶ ֽלֶ ְך ,Praised are You, Adonai our God הָ עוֹלָ ם, שׁ ֶעָ שָׂ ה לִ י כּ ל צ רְ ִכּ י . ,Sovereign of the Universe who provides for all my needs. בָּ ְרוּך אַ ָּ תה, יְיָ אֱ לֹהֵ ֽ י נ ּ ו , מֶ ֽ לֶ ְך ,Praised are You, Adonai our God From Psalm הָ עוֹלָ ם, הַ ּמֵכִ ין מִ צְעֲדֵ י גָ ֽבֶ ר. ,Sovereign of the Universe who makes firm our steps. 37:23 בָּ ְרוּך אַ ָּ תה, יְיָ אֱ לֹהֵ ֽ י נ ּ ו , מֶ ֽ לֶ ְך ,Praised are You, Adonai our God הָ עוֹלָ ם, אוֹזֵר יִשְׂרָאֵ ל בִּגְ בוּרָ ה. Sovereign of the Universe, who girds Israel with strength. בָּ ְרוּך אַ ָּ תה, יְיָ אֱ לֹהֵ ֽינוּ, מֶ ֽלֶ ְך ,Praised are You, Adonai our God הָ עוֹלָ ם, עוֹטֵ ר יִשְׂרָאֵ ל בְּתִ פְאָרָ ה. ,Sovereign of the Universe who crowns Israel with glory. בָּ ְרוּך אַ ָּ תה, יְיָ אֱ לֹהֵ ֽינוּ, מֶ ֽלֶ ְך ,Praised are You, Adonai our God From Isaiah 40:29 הָ עוֹלָ ם, הַ נּוֹתֵ ן לַ ּיָעֵ ף כֹּֽחַ . ,Sovereign of the Universe who gives strength to the weary. בָּ ְרוּך אַ ָּ תה, יְיָ אֱ לֹהֵ ֽינוּ, מֶ ֽלֶ ְך ,Praised are You, Adonai our God הָ עוֹלָ ם, הַ ּמַעֲבִ יר שׁ ֵ נָ ה מֵעֵ ינַי Sovereign of the Universe, who ּ ו תְ נ ּ ו מָ ה מֵ עַ פְ עַ פּ ָ י . removes sleep from my eyes and slumber from my eyelids.

praised are You”) There are 3. blessings over enjoyment, which are acts of“) ָבּ ר ּו ְך אַ ָ ּתה several categories of blessings in the siddur: redemption in the technical sense of buying back 1. blessings of acknowledgement, which are forms for ordinary use what would otherwise be holy, of praise and thanksgiving. [These morning and therefore not available for our personal blessings belong to this first category.] benefit. [Blessings over food and drink, for 2. blessings over the performance of command- example, belong to this third category.] (Rabbi ments, which are formal declarations of intent Jonathan Sacks) () that the act we are about to perform is See page 462 for additional blessings for various done because God has commanded us to do so. occasions. [Blessings said before putting on a tallit or light- ing candles, for example, belong to this second category.]

153 ,Babylonian Talmud רִ בּ ֹ ו ן כּ ל הָ עוֹלָמִ ים, לֹא עַ ל Sovereign of all the worlds, not in Yoma 87b צִ דְ קוֹתֵ ֽינוּ אֲ נַ ֽחְ נוּ מַ פִּ ילִים reliance upon the righteousness of ּתַחֲ נוּנֵ ֽינוּ לְפָנֶ ָֽיך , כִּ י עַ ל our deeds do we place our longings ָ before You; we look instead to Your רַ חֲ מֶ ֽ י ך הָ רַ ִבּ י ם . .abundant mercy מָ ה אֲ נַ ֽחְ נוּ, מֶ ה חַ ֵ ּיֽינוּ, מֶ ה ,For what are we? What is our life חַסְדֵּ ֽנוּ, מַ ה צִּדְ קֵֽ נוּ, מַ ה and what our faithfulness? What is יְּשׁ וּעָתֵ ֽנוּ, מַ ה כּ ֹחֵ ֽנוּ, מַ ה our goodness, and what our vaunted ָ strength? What shall we say in Your גְּבוּרָתֵ ֽנוּ? מַ ה נּ ֹאמַ ר לְפָנֶ ֽיך , presence, Adonai our God and God יְיָ אֱ לֹהֵ ֽינוּ וֵ אלֹהֵ י אֲ בוֹתֵ ֽינוּ? of all ages? הֲ ל ֹ א כּ ל הַ גִּבּוֹרִ ים כְּאַ ֽיִ ן Are not all the conquerors as לְפָנֶ ָֽיך , וְאַ נְשׁ ֵ י הַשׁ ֵּ ם כְּ לֹא nothing before You, and those of הָ יוּ, וַחֲכָמִ ים כִּבְלִ י מַדָּ ע, renown as though they had not been, the learned as if they had וּ נְ ב וֹ נִ י ם ִכּ בְ לִ י הַ שְׂ ֵכּ ל ? no knowledge, and the wise as if without understanding? כִּ י רוֹב מַעֲ שֵׂ יהֶ ם ּֽ תֹהוּ , Many of our works are vain, and וִ ימֵ י חַ ֵ ּייהֶ ם הֶ ֽבֶ ל לְפָנֶ ָֽיך , .our days pass away like a shadow Since all our achievements are From וּמוֹתַ ר הָאָדָ ם מִ ן הַבְּהֵמָ ה insubstantial as mist, how dare we 3:19 אָ ֽיִ ן, כִּ י הַכּ ֹל הָ ֽבֶ ל. look upon ourselves as higher than the beasts?

what are we?”) Our Sages taught: agreement: Indeed, it would have been better“) מָ ה אֲ ַ נ חְ נ ּו For two and a half years the Schools of Shammai (for the world) had human beings not been and Hillel held a debate. The former said it created; and yet, since they have already been would have been better if human beings had created, let them carefully consider their not been created; the School of Hillel said it is actions—those past and those still ahead of better for human beings to have been created them. (Babylonian Talmud, Eruvin 13b) than not. They took a vote and came to this

154 אֲבָ ל אֲ נַ ֽחְ נוּ עַ ְּ מ ָך , בְּנֵי בְ רִ י תֶ ֽ ָך , ,Yet, despite all our frailty וְ א ֹ ו תָ ֽ נ ּ ו קָ רָ ֽ א תָ לַ עֲ ב ֹ ו דָ תֶ ֽ ָך . we are Your People, bound to לְפִ יכָ ְך אֲנַ ֽחְ נוּ חַ ּיָבִ ים לְ הוֹדוֹת Your covenant, and called to Your ָ ָ ְ service. We therefore thank and לְ ך וּ לְשׁ ַ ֵבּ חֲ ך , וּ לְ בָ רֵ ך וּ לְ קַ דֵּ שׁ praise You, and proclaim אֶ ת שׁ ְמֶ ָֽך . .the holiness of Your name ַ א שׁ ְ ֵ ֽ ר י נ ּ ו ! !How fortunate we are מַ ה טּ וֹב חֶ לְקֵ ֽ נוּ, !How good is our portion וּמַ ה נָּעִ ים גּוֹרָ לֵ ֽנוּ, !How pleasant our destiny How beautiful our inheritance! וּמַ ָ ּה־יפָ ה יְרֻשׁ ּ ָ תֵ ֽ נוּ !

yet”) With this word the prayer shifts to look when others turn away“) אֲ בָ ל from humility to possibility and purpose. to seek to understand when others give up Everyone should wear two pockets to carry to rouse oneself when others submit two slips of paper. On the first it is written: to continue the struggle even when one is “I am but dust and ashes” (Genesis 18:27). On not the strongest the other it is written: “The world was created to cry out when others keep silent for my sake” (Babylonian Talmud, to be a Jew it is that 37b). The secret of life is knowing when to reach it is first of all that into each pocket. (Rabbi Simcha Bunim of and further Pzysha) to live when others are dead .our portion”) and to remember when others forget“) חֶ ְ ל קֵ נ ּו To open eyes when others close them (Emmanuel Eydoux) to hear when others do not wish to hear

155 פסוקי דזמרה P’sukei D’Zimrah

The morning blessings are followed by P’sukei D’Zimrah, “Verses of Song,” mainly comprising excerpts from . P’sukei D’Zimrah are thought to be part of the earliest prayer services of the First Temple period, and were incorporated into communal celebrations at various holy sites throughout ancient Israel. P’sukei D’Zimrah are meant to change the tempo of the service, to elevate the mood of the congregation with poetic descriptions of God’s glory. The antiphonal style invites congregational participation.

בָּ ְרוּך שׁ ֶאָמַ ר וְהָ יָ ה הָ עוֹלָ ם, Praised is the One who spoke בָּ רוּ ְך הוּ א. .and the world came into being ָבּ ר וּ ְך ׁע שֶׂ ה ְ ב ֵ ר א שׁ ִ י ת , .Praised be God ְ .Praised is the Source of creation ָבּ רוּ ך א וֹ מֵ ר וְ ע וֹ שֶׂ ה . Praised is the One whose word בָּ רוּ ְך גּ וֹ זֵ ר וּמְ קַ ֵ ּים, .is deed, whose decree is fact בָּ ְרוּך מְרַחֵ ם עַ ל הָאָ ֽרֶ ץ. Praised is the One whose בָּ ְרוּך מְרַחֵ ם עַ ל הַבְּרִ ּיוֹת, compassion covers the earth בָּ ְרוּך מְשׁ ַ ֵּ לם שָׂכָ ר טוֹב .and all its creatures Praised is the One who rewards ִ ל י רֵ אָ י ו . .the reverent בָּ ְרוּך חַ י לָעַ ד וְקַ ָ ּים לָנֶ ֽצַ ח, ,Praised is the living and eternal God בָּ רוּ ְך פּ וֹדֶ ה וּמַ ִ ּציל, .everlasting Sovereign of the Universe ָ ּ ב ר ּ ו ְך שׁ ְ מ ֹ ו . .Praised is the Redeemer and Rescuer Praised is The Name.

praised is the Source of der; its task is chiefly the assault upon, and the“) בַָּ ּרו ְך עֹשֶׂ ה בְרֵאשׁ ִ ית Creation”) Prayer is a brazen act. For it is despoiling of, the heavenly order.... We come impossible to stand before God, but brazenly. wishing to despoil the order and do marvels. We all imagine, in one way or another, the Therefore we must be shameless in prayer. greatness of the Creator: How then can we dare (Rabbi Nachman of Bratzlav) stand in prayer before God? For prayer is a won-

156 There are castles בִּשׁ ְ בָ חוֹת וּבִ זְמִ ירוֹת נְגַדֶּ ָלְך With songs of praise we will glorify You; we will speak Your name and ָ ָ ָ in the upper spheres which וּ נְשׁ ַ ֵבּ חֲ ך וּ נְ פָ אֶ רְ ך , וְ נַ זְ ִכּ י ר שׁ ִ מְ ך only open to וְנַמְ לִ יכְ ָך , מַ לְכֵּ ֽנוּ, אֱ לֹהֵ ֽינוּ, proclaim Your sovereignty, for You are our Ruler, the only One, the Life ְ song. (Chasidic (teaching יָחִ יד חֵ י הָ עוֹלָמִ ים, מֶ ֽלֶ ך , .of the Universe מְשׁ ֻבָּ ח וּמְ פֹאָ ר עֲדֵ י עַ ד Praised are You, Adonai, the שׁ ְ מ וֹ הַ גָּ דוֹ ל. Sovereign God who is exalted with בָּ ְרוּך אַ ָּ תה יְיָ, מֶ ֽלֶ ְך מְהֻ ָּ לל .songs of praise ַבּ ּ ִ תשׁ ְ ָבּ ח וֹ ת .

From ה וֹ דוּ לַ י ה וָֹ ה ִכּ י־ ט וֹ ב , .Give thanks to Adonai who is good ִ ּכי לְ ע וֹ לָ ם חַ סְ דּ וֹ : .God’s love is everlasting ה ֹ ו ד ּ ו לֵ א ל ֹ הֵ י הָ אֱ ל ֹ הִ י ם , .Give thanks to the God above all gods God’s love is everlasting. ִ ּכי לְ ע וֹ לָ ם חַ סְ דּ וֹ : Give thanks to the Power above הוֹ דוּ לַאֲ דֹנֵ י הָאֲ דֹנִ ים, .all powers ִ ּכי לְ ע וֹ לָ ם חַ סְ דּ וֹ : .God’s love is everlasting לְ עֹ שֵׂ ה נִ פְ לָ א וֹ ת גְּ דֹ ל וֹ ת לְ בַ דּ וֹ , To the only Maker of miracles ִ ּכי לְ ע וֹ לָ ם חַ סְ דּ וֹ : .and wonders God’s love is everlasting. לְ עֹ שֵׂ ה הַשׁ ָּמַ ֽיִ ם בִּתְ בוּנָ ה, .To the wise Creator of heaven ִ ּכי לְ ע וֹ לָ ם חַ סְ דּ וֹ : .God’s love is everlasting לְ רֹקַ ע הָאָ ֽרֶ ץ עַ ל־הַ ָּ מֽיִ ם, To the One who spread the land out ִ ּכי לְ ע וֹ לָ ם חַ סְ דּ וֹ : .over the waters God’s love is everlasting.

give thanks”) This is likely one of the ear- and the masterpieces of the world hang“) הוֹ ּדו liest hymns used in a communal setting. It is all around the castle walls. described in the Talmud as HaGadol, “the Breath and broken hearts are Yours, and Great Song of Praise.” Shabbes melodies. Help me, Eternal One, O God, what shall I bring you? What gift is there find gifts for You. You do not have? Another song, a Psalm, do these please you? Yours are chests of jewels and endless stores of Instruct me what to offer to express my thanks, snow. for I and all that is mine are Yours. Glass and seashells line the cases of Your palace (Danny Siegel, adapted)

157 Psalms is a לְ עֹ שֵׂ ה אוֹרִ ים גְּ דֹלִ ים, .To the Maker of great luminaries God’s love is everlasting. monologue within the ִ ּכי לְ ע וֹ לָ ם חַ סְ דּ וֹ : The sun to rule by day. dialogue. (Hermann Cohen) אֶ ת ־ הַ שׁ ּ ֶ ֽ מֶ שׁ לְ מֶ מְ שׁ ֶ ֽ לֶ ת ַבּ ּי ֹ ו ם , God’s love is everlasting. ִ ּכי לְ ע וֹ לָ ם חַ סְ דּ וֹ : And the moon and stars by night. אֶ ת ־ הַ ָ ּירֵ ֽ חַ וְ כ ֹ ו כָ בִ י ם .God’s love is everlasting לְ מֶ מְ שׁ ְ ל ֹ ו ת ַבּ ּ ָ ֽ ליְ לָ ה , To the One who defeated great ִ ּכי לְ ע וֹ לָ ם חַ סְ דּ וֹ : .kings לְ מַ ֵכּ ה מְ לָ כִ י ם גְּ ׁד לִ י ם , .God’s love is everlasting ִ ּכי לְ ע וֹ לָ ם חַ סְ דּ וֹ : And gave their land as an inheritance. וְנָתַ ן אַרְ צָ ם לְנַחֲ לָ ה, .God’s love is everlasting ִ ּכי לְ ע וֹ לָ ם חַ סְ דּ וֹ : As a heritage to Israel, God’s נַחֲ לָ ה לְיִשְׂרָאֵ ל עַבְדּוֹ, .servant ִ ּכי לְ ע וֹ לָ ם חַ סְ דּ וֹ : .God’s love is everlasting To the One who provides bread נ ֹתֵ ן לֶ ֽחֶ ם לְ כ ל ־ ָבּ שָׂ ר, .for every human being ִ ּכי לְ ע וֹ לָ ם חַ סְ דּ וֹ : .God’s love is everlasting ה ֹ ו ד ּ ו לְ אֵ ל הַ שׁ ּ ָ מַ ֽ יִ ם , .O give thanks to God on High ִ ּכי לְ ע וֹ לָ ם חַ סְ דּ וֹ : .God’s love is everlasting

From מִ זְמוֹ ר שִׁ יר לְ יוֹם הַשַּׁ בָּ ת: .A Psalm, a Song for the Sabbath Day ט וֹ ב לְ הֹ דוֹ ת לַ י ה וָֹ ה , It is good to give thanks to the ּוּלְזַמֵ ר לְשִׁ מְ ָך , עֶלְ יוֹ ן: ,Eternal One, to sing to Your name O Most High! לְהַ גִּיד בַּ בֹּֽקֶ ר חַסְדֶ ּֽ ָך , ,To tell of Your love in the morning וֶ אֱ מ ּ ו ָ נ תְ ָך בַ ּ ּלֵ י ל ֹ ו ת : ;and Your faithfulness in the night עֲ לֵ י ־ עָ שׂ וֹ ר וַ עֲ לֵ י ־ ָנַ ֽ בֶ ל , ,to the sound of lute and harp עֲלֵ י הִ גָּיוֹ ן בְּכִ נּוֹ ר: .and to the music of the lyre

a psalm, a song”) Say your proper intentionality, because the melody will“) מִ זְמוֹ ר שׁ ִ יר prayer in the melody that is most pleasant and draw your heart after the words spoken from sweet for you. Then you shall pray with your mouth. (Rabbi Yehudah the Pious)

158 כִּ י שִ ּׂמַ ּחְתַ ֽנִי, יְ הוָֹ ה, בְּפ עְלֶ ָֽך , For Your deeds, Adonai, fill me בְּ מַ עֲ שֵ ׂ י יָ דֶ ֽ י ָך אֲ רַ נֵּ ן : with gladness. The work of Your hands moves me to song. ָ מַ ה־גָּדְ לוּ מַעֲשֶ ֽׂיך , יְ הוָֹ ה! !How great are Your works, Adonai מְ ֹא ד עָ מְ ק ּ ו מַ חְ שְׁ ֹב תֶ ֽ י ָך : How profound Your designing thoughts! Seven things are אִ ישׁ ־בַּ ֽעַ ר לֹא יֵדָ ע ,The fool will never learn hidden from us: The day of וּכְסִ יל לֹא־יָבִ ין אֶ ת־זֹאת: :the dullard never grasp this death. The day בִּפְ רֹֽחַ רְשׁ ָעִ ים כְּ מוֹ עֵ ֽשֶׂ ב ,the wicked may shoot up like weeds all who do evil may flourish. of consolation. The extent of וַ ָ ּיצִ ֽ י צ וּ כּ ל־פּ ֹֽעֲלֵ י אָ ֽוֶ ן Yet they are doomed to destruction; .judgment ְ ל הִ שׁ ּ ָ מְ דָ ם עֲ דֵ י ־ עַ ד : while You, Adonai, are exalted What is in your neighbour’s וְאַ ָּ תה מָ רוֹם לְ עֹלָ ם, יְ הוָֹ ה: for all time! heart. How you See how Your enemies, Adonai, will support yourself. When כִּ י הִ נֵּ ה אֹיְבֶ ֽיךָ , יְ הוָֹ ה, the Messianic כִּ י־הִ נֵּה אֹיְבֶ ָֽיך ֹי א בֵ ֽ ד ּ ו , ,see how Your enemies shall perish how all who do evil shall be scattered. Age will begin. And when the ִ י תְ פּ ָ רְ ד ּ ו כּ ל־פּ ֹעֲלֵ י אָ ֽוֶ ן: reign of evil .will cease ַ ו ּ ָ ֽ תרֶ ם ִכּ רְ אֵ י ם קַ רְ ִ נ י , ,You lift up my head in victory I am anointed with freshening oil. (Babylonian Talmud, P’sachim בַּ ּלֹתִ י בְּשׁ ֶ ֽמֶ ן רַ עֲ נָ ן: My eyes shall see the defeat of my foes, (54b וַ ַּ תבֵּ ט עֵ ינִי בְּשׁ וּרָ י, my ears shall hear of their fall. בַּ ּקָמִ ים עָלַ י מְרֵ עִ ים ּ ִ תשׁ ְ ַ ֽ מ ְ ע ָ נ ה א זְ נָ י: צַדִ ּ יק ּכַּתָ מָ ר יִפְרָ ח, The righteous shall flourish כְ ּ אֶ ֽ רֶ ז בַ ּ ּלְ בָ נ וֹ ן יִ שְ ׂ גֶ ּ ה : ,like the palm grow tall as the cedar of Lebanon. שְׁ תוּלִ ים בְּבֵ ית יְ הוָֹ ה, Those who are planted in the House בְּ חַ צְ רוֹת אֱ לֹהֵ ֽינוּ יַפְרִֽ יחוּ: of the Eternal shall blossom in the courtyards of our God. עוֹ ד יְנוּבוּן בְּשֵ ׂיבָ ה, ,They will still bear fruit in old age דְ ּ שֵׁ נִ י ם וְ רַ עֲ נַ נִּ י ם יִ הְ י וּ : ,they will be ever fresh and fertile

לְהַ גִּיד כִּ י־יָשָׁ ר יְ הוָֹ ה, ,proclaiming that the Eternal is just צ וּ רִ י , וְ ל ֹ א ־ עַ וְ לָ ֽתָ ה בּ וֹ : .my Rock, in whom there is no flaw

159 אשרי

Psalm 84:5 אַ שׁ ְרֵ י יוֹשׁ ְבֵ י בֵ יתֶ ָֽך , Happy are those who dwell in Your ע וֹ ד יְ הַ לְ לֽ וּ ָך סֶּ ֽ לָ ה : !House; they will ever praise You. Happy is such a People; happy Psalm 144:15 אַ שׁ ְרֵ י הָעָ ם שׁ ֶכָּכָ ה ּלוֹ, the People whose God is Adonai. אַשׁ ְרֵ י הָעָ ם שׁ ֶ יְ הוָֹ ה אֱ לֹהָ יו:

Psalm 145 ּתְהִ ָּ לה לְדָ וִ ד: .A Psalm of David אֲ רוֹמִמְ ָך , אֱ לוֹהַ י הַ ֶּ מֽלֶ ְך , ;I shall exalt You, my Sovereign God וַאֲבָרְ כָ ה שׁ ִמְ ָך לְ עוֹלָ ם וָעֶ ד: .I shall praise Your name forever ָ ;Every day shall I praise You ְ בּ כ ל־יוֹם אֲבָרְ כֶ ֽךּ , .I shall extol Your name forever וַ אֲ הַ לְ לָ ה שׁ ִ מְ ָך לְ ע וֹ לָ ם וָ עֶ ד : גָּ דוֹ ל יְ הוָֹ ה וּמְהֻ ָּ לל מְ אֹד, Great is the Eternal and most worthy וְלִגְדֻ ָּ לתוֹ אֵ ין חֵ ֽקֶ ר: of praise; God’s greatness is דּ וֹ ר לְ דוֹ ר יְשׁ ַבַּ ח מַעֲ שֶׂ ָֽיך , .unfathomable ָ Generation upon generation וּ גְ בוּ רֹתֶ ֽ יך יַ גִּ ֽידוּ : will acclaim Your deeds and tell of Your mighty acts. הֲ דַ ר כְּ בוֹ ד הוֹדֶ ֽ ָך , I shall speak of Your radiant glory וְ דִ בְ רֵ י נִ פְ לְ א ֹתֶ ֽ י ָך אָ שִׂ ֽ יחָ ה : .and Your wondrous works וֶ עֱ זוּ ז נוֹרְ אֹתֶ ֽ ָיך יֹאמֵ ֽ רוּ , They will speak of Your awesome ָ might, and I shall recount Your וּ גְ דוּ ָּ לתְ ך אֲ סַ פְּרֶ ֽנָּ ה: .greatness זֵ ֽכֶ ר רַ ב־טוּבְ ָך יַ בִּ ֽ יעוּ , They will tell of Your great goodness ְ ו ִ צ דְ קָ תְ ָך יְרַ נֵּ ֽנוּ: .and sing joyously of Your righteousness Gracious and compassionate is the Exodus 34:16 חַ נּוּן וְרַ חוּם יְ הוָֹ ה, ְ Eternal, slow to anger, abounding אֶ ֽ רֶ ך אַ פַּ ֽ יִ ם ּ ו גְ ד ל ־ חָ ֽ סֶ ד : .in kindness ט וֹ ב־ יְ ה וָֹ ה לַ כּ ֹל, The Eternal is good to all; God’s ְ ו רַ חֲ מָ י ו עַ ל ־ כּ ל ־ מַ עֲ ָׂ ש י ו : .compassion extends to all creation י וֹ דֽ וּ ָך יְ ה וָֹ ה כּ ל־מַעֲ שֶׂ ָֽיך , ;All Your works, Adonai, will thank You Your faithful will praise You. וַ חֲ סִ ידֶ ָֽיך יְ בָ רְ כֽ וּ כָ ה :

160 ְּכ ב ֹ ו ד מַ לְ כ ּ ו תְ ָך ֹי א מֵ ֽ ר ּ ו , They will tell of the glory of Your וּ גְ בוּרָ תְ ָך יְדַ בֵּ ֽ רוּ : , and speak of Your לְ הוֹדִֽ יעַ לִבְנֵי הָאָדָ ם גְ בוּרֹתָ יו, might: to make Your power and the glorious splendour of Your וּכְ בוֹ ד הֲדַ ר מַ לְ כוּתוֹ: .sovereignty known to humankind מַ לְ כ וּ תְ ָך מַ לְ כ וּ ת כּ ל־עֹלָמִ ים, Your sovereignty is an everlasting ּ ו מֶ מְ שׁ ַ לְ ּ ְ ת ָך ְבּ כ ל־דּוֹ ר וָ דֹר: sovereignty; Your rule is for every ס וֹ מֵ ְך יְ ה וָֹ ה לְ כ ל־הַ נּ ֹפְלִ ים, generation. The Eternal supports all who stumble, raises up all וְ ז ֹ ו קֵ ף לְ כ ל־הַ כְּ פוּפִ ים: .who are bent low עֵ ינֵי־כֹל אֵ לֶ ָֽיך יְשַׂבֵּ ֽרוּ, וְאַ ָּ תה ;The eyes of all look to You נ ֹ ו תֵ ן ־ לָ הֶ ם אֶ ת ־ א כְלָ ם בְּעִ ּתוֹ: .You give them timely sustenance ּפוֹתֵ ֽחַ אֶ ת־יָדֶ ֽ ָך , You open Your hand and satisfy all the living. ּ ו מַ ְׂ ש ִבּ ֽ י עַ לְ כ ל־חַ י רָ צוֹ ן:

If God demands צַ דִּ יק יְ הוָֹ ה בְּ כ ל ־ ְ דּ רָ כָ י ו , ,The Eternal is just in all ways gracious in all deeds. absolute justice, there can be no וְ חָ סִ י ד ְבּ כ ל ־ מַ עֲ ָׂ ש י ו : world. If God קָ רוֹ ב יְ ה וָֹ ה לְ כ ל־קֹרְאָ יו, The Eternal is near to all who call out, to all who call out in truth. desires a world, there cannot be לְ ֹכ ל אֲ שׁ ֶ ר יִ קְ רָ אֻ ֽ ה ּ ו בֶ אֱ מֶ ת : absolute justice. Leviticus Rabbah) רְ צ וֹ ן ־ יְ רֵ אָ יו יַ עֲ שֶׂ ה , ,God fulfills the will of the reverent (10:1 וְאֶת־שַׁוְעָתָם יִשְׁמַע וְיוֹשִׁיעֵם: .hears their cry and saves them שׁ ֹ ו מֵ ר יְ ה ָ ֹ ו ה אֶ ת ־ כּ ל ־ אֹ הֲ בָ י ו , The Eternal watches over all who love God; but all the wicked, וְ אֵ ת כּ ל ־ ָ ה ְ ר שׁ ָ ִ ע י ם ַ י שׁ ְ ִ מ י ד : .God will destroy ְּתהִ ַּ לת יְ הוָֹ ה יְדַ בֶּ ר־פִּ י, ;Let my mouth praise Adonai ִ ו י בָ רֵ ְך כּ ל־בָּ שָׂ ר שׁ ֵ ם let every creature praise the Holy ק דְ שׁ וֹ לְ ע וֹ לָ ם וָ עֶ ד : .Name forever ְ .We shall praise God now and forever וַאֲנַ ֽחְ נוּ נְבָרֵ ך ּיָה מֵעַ ָּ תה !Halleluyah וְעַ ד־עוֹלָ ם. הַ לְ לוּיָ ּה!

We shall praise God”) Rabbi All twenty-two Hebrew letters were included“) וַ אֲ נַ חְ נ ּו נְ בָ רֵ ְך יָ ּה Elazar bar Avina said: “Those who recite Psalm until the destruction of the . Then 145 three times daily are sure to receive a share the letter “nun” was omitted, perhaps because it in the World to Come” (Babylonian Talmud, stood for a verse by which Amos prophesied the B’rachot 4b). Ashrei is an alphabetical acrostic. destruction of Israel.

161 הַ לְ ל ּ ו ָ י ּה! !Halleluyah Silence is better הַ לְ ל ּ ו ־ אֵ ל ְבּ ק ְ ד שׁ ֹ ו , .Praise God in the sanctuary than speech, but song is better הַ לְ ֽל ּ ו ה ּ ו ִבּ רְ קִ ֽ י עַ עֻ ּז וֹ : .Praise God whose strength is in heaven Praise God for mighty acts. than silence. (Chasidic teaching) הַ לְ ֽלוּ הוּ בִ גְ בוּ רֹתָ יו, הַ לְ ֽלוּ הוּ כְּ רֹב גֻּדְ לוֹ : .Praise God for far-reaching power הַ לְ ֽלוּ הוּ בְּ תֵ ֽקַ ע שׁ וֹפָ ר, .Praise God with ’s blast הַ לְ ֽלוּ הוּ בְּ נֵ ֽבֶ ל וְכִ נּוֹ ר: .Praise God with lute and lyre הַ לְ ֽלוּ הוּ בְּ תֹף וּמָ חוֹ ל, .Praise God with drum and dance הַ לְ ֽלוּ הוּ בְּ מִ נִּ ים וְ עֻ גָ ב: .Praise God with strings and pipe Praise God with cymbals sounding. הַ לְ ֽל וּ ה וּ בְ צִ לְ צְ לֵ י ־שׁ ָ ֽ מַ ע , Praise God with cymbals resounding. הַ לְ ֽלוּ הוּ בְּ צִ לְ צְ לֵ י תְ רוּעָ ה: Let all that breathes praise God. כּ ֹל הַ נְּשׁ ָמָ ה ּתְהַ ֵּ לל יָ ּה Halleluyah! הַ לְ ל ּ ו ָ י ּה :

ִ נ שׁ ְ ַ מ ת ּכ ל חַ י ְּ תבָרֵ ְך אֶ ת Let every living soul praise Your שׁ ִמְ ָך , יְיָ אֱ לֹהֵ ֽינוּ, וְרֽ וּחַ name, Adonai our God, and let כּ ל בָּ שָׂ ר ְּ תפָאֵ ר וּתְ רוֹמֵ ם ,every breath glorify Your majesty forever and ever. Across the reaches From :2 זִכְרְ ָך , מַ לְכֵּ ֽנוּ, ּתָמִ יד. מִ ן of time and space, You are God. הָ עוֹלָ ם וְעַ ד הָ עוֹלָ ם אַ ָּ תהאֵ ל. .We have no Ruler but You אֵ י ן לָ ֽ נ ּ ו מֶ ֽ לֶ ְך אֶ ּ ָ לא אָ ֽ ּ ָ תה .

praise [God]”) [In ’s“) הַ לְ ּלו ּהו ,praise God”) When the Temple stood“) הַ לְ ל ּו יָ ּה the played musical instruments to make Temple] people of piety and good deeds used the celebration of Shabbat and Festivals even to dance before the Priests and Levites with light- more joyous. Later, Rabbinic law discouraged ed torches in their hands, and they used the use of instruments on Shabbat for fear that to sing songs of praise. Levites without number — if a string or key might break, one would be with harps, lyres, cymbals, trumpets, and other tempted to fix it, and fixing is forbidden on musical instruments—were stationed upon the Shabbat. From its founding, the Reform fifteen steps leading down from the Court of the movement reclaimed the playing of musical to the Court of the Women. The steps instruments to celebrate the grandeur of the corresponded to the fifteen Songs of Ascent from Sabbath day. Psalms. (Mishnah Sukkah 5:4)

162 אֱ ל ֹ הֵ י הָ רִ אשׁ ֹ ו נִ י ם God of all that has been and all וְ הָ אַ חֲ ר ֹ ו נִ י ם , אֱ ֽ ל ֹ ו ַ ּה כּ ל ,that is yet to be, God of all creation ְבּ רִ ּיוֹ ת , אֲ דוֹ ן כּ ל ּת וֹ לָ דוֹ ת , Sovereign of all generations: all הַ ּמְ הֻ ּ ָ לל ְבּ רֹ ב הַ ּ ִ תשׁ ְ בָּ חוֹת, praise to You. You guide the world with steadfast love, Your creatures הַ ּמְ נַהֵ ג עוֹלָמוֹ בְּ חֶ ֽסֶ ד, with tender mercy. You neither ּ ו בְ רִ ּי ֹ ו תָ י ו ְבּ רַ חֲ מִ י ם . slumber nor sleep. You awaken the From Psalm וַיְ הוָֹ ה לֹא יָנוּם וְ לֹא יִ ישׁ ָ ן. .sleeping and arouse the dormant 121:4 ּהַמְ עוֹרֵ ר יְשׁ ֵ נִים וְהַ ּמֵקִ יץ You give voice to the silenced and freedom to the captive. You lift up From Psalm ִנִ רְ ָ דּ מִ י ם , וְ הַ ּ ֵ מ ִׂ ֽ ש י חַ אִ ּ ְ למִ י ם , 146:7 וְ הַ ּ ַ מ ּ ִ תיר אֲ סוּרִ ים, וְהַ סּ וֹמֵ ְך .the fallen and raise the oppressed To You alone we give thanks. From Psalm נוֹפְלִ ים, וְהַ ּזוֹקֵ ף כְּ פוּפִ ים. לְ ָך 145:14 לְבַדְּ ָך אֲנַ ֽחְ נוּ מוֹדִ ים.

Babylonian אִ ּלוּ פִֽינוּ מָלֵ א שׁ ִ ירָ ה כַּ ּיָם, Though our mouths should overflow Talmud, B’rachot וּלְשׁ וֹנֵ ֽנוּ רִ נָּ ה כַּהֲ מוֹ ן גַּ ָּ ליו, with song as the sea, our tongues וְ שִׂ פְ תוֹתֵ ֽינוּ שׁ ֶ ֽבַ ח כְּ מֶ רְ חֲ בֵ י ,with melody as the roaring waves our lips with praise as the heavens’ Rabbi Yehudah רָ קִֽ יעַ , וְעֵ ינֵ ֽינוּ מְ אִ ירוֹת כַּשׁ ֶּ ֽמֶ שׁ wide expanse; and though our eyes said in the name :of וְ כַ ּיָרֵ ֽחַ , וְ יָדֵ ֽינוּ פְ רוּשׂוֹת were to shine as the sun and the Just as new“ כְּנִשׁ ְרֵ י שׁ ָמָ ֽיִ ם, וְרַ גְלֵ ֽינוּ קַ ּלוֹת ’moon, our arms extend like eagles water constantly flows from the ָכּ אַ ָ ּיל ֹ ו ת — אֵ י ן אֲ נַ ֽ חְ נ ּ ו מַ סְ פּ ִ י קִ י ם wings, our feet speed swiftly as well, so Israel לְ הוֹ דוֹת לְ ָך , יְיָ אֱ לֹהֵ ֽינוּ deer—still we could not fully thank You, Adonai our God and God of constantly utters a new song, as וֵ אלֹהֵ י אֲ בוֹתֵ ֽינוּ, וּלְבָרֵ ְך אֶ ת it is written in שׁ ְ מֶ ֽ ָך עַ ל אַ חַ ת מֵ אָ ֽ לֶ ף , אֶ ֽ לֶ ף ,all ages, or praise Your name enough for the abounding goodness You Psalm 87:7: ‘And whether they sing אַ לְ פֵ י אֲ לָ פִ י ם וְ רִ ֵבּ י רְ בָ ב וֹ ת have bestowed upon our ancestors or dance, all my thoughts are in פּ ְ עָ מִ י ם הַ טּ וֹ ב וֹ ת שׁ ֶ עָ שִׂ ֽ י תָ עִ ם .and on us You.’ ” ( Shochar Tov on אֲ בוֹתֵ ֽ ינוּ וְ עִ ּ ָ ֽ מנוּ . (Psalms הָאֵ ל בְּתַעֲצֻ מוֹת עֻזֶ ּ ָֽך , הַ גָּ דוֹ ל ,Tremendous is God’s power ָ ,great and glorious is God’s name בִּכְ בוֹ ד שׁ ְמֶ ֽך , הַ גִּבּוֹ ר לָנֶ ֽצַ ח forever mighty and awesome are וְ הַ נּ וֹ רָ א ְבּ נ וֹ רְ א וֹ תֶ ֽ ָיך . .God’s works God is the Sovereign enthroned From Isaiah 6:1 הַ ֶּ מֽלֶ ְך הַ ּיוֹשׁ ֵ ב עַ ל כִּסֵּ א רָ ם on a high and lofty throne. וְנִשָּׂא.

163 From Isaiah 57:15 שׁ וֹכֵ ן עַ ד, מָ רוֹם וְקָ דוֹ ש שׁ ְ מוֹ. God inhabits eternity; exalted and :1 וְכָ תוּב: רַ נְּ נוּ צַדִּ יקִ ים בַּ יהוָֹ ה, :holy is God’s name. As it is written לַיְשׁ ָרִ ים נָ אוָ ה תְהִ ָּ לה. Rejoice in the Eternal One, all you“ righteous; it is fitting for the upright to offer praise.” The person who בְּפִ י יְשׁ ָרִ ים ּתִתְהַ ָּ לל, Through the mouths of the upright will You be praised; through the ְ has God to thank for his heritage וּבְדִ בְרֵ י צַדִּ יקִ ים ּתִתְ בָּרַ ך , should offer וּבִלְשׁ וֹ ן חֲסִ ידִ ים ּתִתְ רוֹמָ ם, words of the righteous will You be blessed. Through the language of blessing and praise, since this וּבְקֶֽ רֶ ב קְ דוֹשׁ ִ ים ּ ִ ת ְ ת ַ ק ָ ּ ד שׁ . ,the faithful You will be exalted is the only reward and in the midst of the holy ones one can offer. You will be sanctified. (Philo) וּבְמַקְהֲ לוֹת רִבְ בוֹת עַ ְּ מ ָך , O Sovereign, in the assemblies of בֵּ ית יִשְׂרָאֵ ל, בְּרִ נָּ ה יִתְפָּאַ ר ,tens of thousands of Your People שׁ ִמְ ָך , מַ לְכֵּ ֽנוּ, בְּ כ ל דּוֹ ר וָ דוֹר. the House of Israel, with joyful ָ song will Your name be glorified יִשׁ ְ ַּ תבַּ ח שׁ ִמְ ך לָעַ ד, מַ לְכֵּ ֽנוּ, throughout the generations. Great הָ אֵ ל הַ ּ ֶ ֽ מלֶ ְך הַ ָ ּ ג ד ֹ ו ל וְ הַ קָ ּ ד ֹ ו שׁ and holy Sovereign, let Your name ַבּ שׁ ּ ָ מַ ֽ יִ ם ּ ו בָ אָ ֽ רֶ ץ . be revered forever in heaven and on earth. בָּ ְרוּך אַ ָּ תה יְיָ , אֵ ל מֶ ֽלֶ ְך גָּ דוֹ ל ,Praised are You, Adonai ַבּ ּתִשׁ ְ ָבּ ח וֹ ת , אֵ ל הָ ה וֹ דָ א וֹ ת , ,Sovereign God, exalted in praises אֲ דוֹ ן הַ נִּ פְ לָ א וֹ ת , הַ בּ וֹ חֵ ר ,God of our thanks, God of wonders ְ ,who delights in our poetic song בְּשׁ ִ ירֵ י זִמְרָ ה, מֶ ֽלֶ ך אֵ ל חֵ י .Life of the Universe הָ ע ֹ ו לָ מִ י ם .

God of wonders”) The most something that our mind cannot grasp and“) אֲ ד וֹ ן הַ ִ ּנפְ לָ א וֹ ת beautiful and deepest experience one can have whose beauty and sublimity reaches us only is the sense of the mysterious. . . . One who has indirectly and as a feeble reflection, this is never had this experience seems to me if not religiousness. In this sense I am religious. dead, then at least blind. To sense that behind (Albert Einstein) anything that can be experienced there is a

164 חצי קדיש Chatzi

It is this יִתְ גַּדַּ ל וְיִתְקַדַּשׁ שְׁ מֵ ּה רַבָּ א. Magnified and sanctified be the great name of the One by whose merging with a congregation אָ מֵ ן . בְּעָלְמָ א דִ ּ י בְרָ א that makes כִ רְ ע ּ ו תֵ ּה , וְ יַמְ לִ ְיך מַ לְ כ ּ ו תֵ ּה .will the world was created. Amen May God’s sovereignty govern prayer .unselfish בְ ּ חַ יֵ ּ י כ וֹ ן ּ ו בְ י וֹ מֵ י כ וֹ ן ּ ו בְ חַ יֵ ּ י our lives, and the life of the whole (Moses Hasid) דְ כ ל בֵּ ית יִשְ ׂרָאֵ ל, בַּעֲגָלָ א :House of Israel, and let us say ּ ו בִ ְ ז מַ ן קָ רִ י ב , וְ אִ מְ ר ּ ו : אָ מֵ ן . .Amen

From Psalm יְהֵ א שְׁ מֵ ּה רַבָּ א מְבָרַ ְך לְעָלַ ם May God’s great name be praised for all eternity. 113:2, Daniel 2:20 ּו לְ עָ לְ מֵ י עָ לְ מַ יָ ּ א . ִ י תְ בָּ רַ ְך וְ ִ י שְׁ ּתַ בַּ ח , וְ ִ י תְ ּ פָ אַ ר ,Blessed and praised; glorified וְיִתְ רוֹמַ ם וְיִתְ נַשֵּ ׂא, וְיִתְ הַ דָּ ר ,exalted, and extolled; lauded וְ ִ י תְ עַ ּלֶ ה וְ ִ י תְ הַ ּלָ ל שְׁ מֵ ּה honoured, and acclaimed be the ְ name of the Holy One, who is דְ ּ ק ּ ו דְ שָׁ א , בְּ רִ י ך ה ּו א , לְ עֵ ֽ ּלָ א ever to be praised, far above all the מִ ן כּ ל בִּרְ כָתָ א וְשִׁ ירָתָ א, blessings and songs of praise and ּתֻ שְׁ בְּ חָ תָ א וְנֶחֱ מָ תָ א דַּ אֲ מִ ירָ ן consolations which human lips can בְּ עָ לְ מָ א , וְ אִ מְ ר ּ ו : אָ מֵ ן . .utter, and let us say: Amen

,amen”) Shared by so many languages“) אָ מֵ ן -Chatzi Kaddish”) This prayer, writ“) ֲ ח ִ צ י ַ ק ִ ּ ד י שׁ -mean , אֱ מ ּו נָ ה ten in , marks a transition from one sec- this word is linked to the Hebrew tion of the service to another. Our ing “faith.” It is said only in response to a bless- preparatory prayers have been offered, and ing offered by another, as if to say: “I believe in now we are ready for the essential prayer that.” It is, therefore, superfluous to say “Amen” service. to a blessing recited by oneself.

165 שמע וברכותיה e Sh’ma and Its Blessings

Barechu announces that the service has reached a new section—the Sh’ma and its blessings. The Sh’ma is accompanied by three blessings— two preceding and one following. They respectively express praise for God as Creator, hope for intellectual and moral development through the study of Torah, and awe before God’s role in the unfolding of human history.

All rise.

ברכו Call to Worship

בָּרְ כוּ אֶ ת יְיָ ּהַמְ בֹרָ ְך : Praise the Eternal One who is praised.

בָּ ּרו ְך יְיָ הַמְּ בֹרָ ְך לְ עוֹלָ ם וָעֶ ד: Praised be the Eternal One who is praised forever and ever!

יוצר אור Creation בָּ ְרוּך אַ ָּ תה, יְיָ אֱ לֹהֵ ֽינוּ, ,Praised are You, Adonai our God From Isaiah 45:7 מֶ ֽ לֶ ְך הָ ע וֹ לָ ם , יוֹ צֵ ר א וֹ ר Sovereign of the Universe, who וּבוֹרֵ א חֹֽשֶ ְך , עֹשֶׂ ה שׁ ָ לוֹם ,fashions light and creates darkness who makes peace and creates וּבוֹרֵ א אֶ ת־הַכּ ֹל. .all things

(”who creates all things“) ּובֹורֵ א אֶ ת־ הַ ֹּכ ל praise”) The service leader calls the“) ָ ּ ב רְ כ ּו congregation to worship with the first line, When God created the world, everything was as it is written in the , “All sacred acts made a little incomplete. Instead of making require summoning.” bread grow out of the earth, God made The congregation responds with the second wheat grow so that we might bake it into bread. line of affirmation. As it is written: “David said Instead of making the earth of bricks, God made to the whole assembly, ‘Now praise Adonai your it of clay so that we might bake God.’ All the assembly praised Adonai, God of the clay into bricks. Why? So that we could their ancestors, and bowed their heads low to become God’s partners, completing the work Adonai, the Sovereign Ruler” (I Chronicles of creation. (Babylonian Talmud, 31a) 29:20).

166 הַכּ ׂל יוֹדֽ ָוּך וְהַכּ ׂל יְשׁ ַבְּחֽ ָוּך , .All will thank You וְהַכּ ׂל יֹאמְ רוּ: אֵ ין קָ דוֹשׁ כַּיָי. .All will praise You הַ כּ ׂ ל יְ ר ֹ ו מְ מֽ ּ ו ָך סֶּ ֽ לָ ה , :All will declare “Nothing is as holy as Adonai.” י ֹ ו צֵ ר הַ כּ ׂ ל . All will exalt You, who gives everything form. Selah! הָ אֵ ל הַ פּ ֹ ו תֵ ֽ חַ ְבּ כ ל יוֹם You are the God who daily opens the ַ דּ ְ ל ת ֹ ו ת שׁ ַ עֲ רֵ י מִ ְ ז רָ ח doors of the eastern gates and unlocks ּ ו ב וֹ קֵ ֽ עַ חַ ּל וֹ נֵ י רָ קִ ֽ י עַ , the windows of the firmament. You bring out sun and moon from their מוֹצִיא ּחַמָה ּמִמ ְּקוֹמָה hiding places, and illuminate all the ּ ו לְ בָ נָ ה מִ ּ ְ מכ וֹ ן שׁ ִ בְ ּ ָ ת ּה , world and its inhabitants, created by וּ מֵ אִ י ר לָ ע וֹ לָ ם ֻכּ ּל וֹ וּ לְ י וֹשׁ ְ בָ י ו .Your compassion שֶׁבָּרָא בְּמִדַּת הָרַחֲמִים. הַ ּ ֵ מאִ י ר לָ אָ ֽ רֶ ץ וְ לַ דָּ רִ י ם עָ לֶ ֽ יהָ With compassion God enlightens בְּרַ חֲמִ ים, וּבְ טוּבוֹ מְחַ דֵּשׁ בְּ כ ל ;the earth and all who dwell there יוֹם ּתָמִ יד מַעֲ שֵׂ ה בְרֵ אשׁ ִ ית. with goodness God renews the work of creation continually, day by day.

אֵ ל אָ דוֹ ן עַ ל כּ ל הַ ּמַ עֲ שִ ׂ י ם , God over all creation, Praised One who is ָבּ ְרוּך וּמְ בֹרָ ְך בְּפִ י כּ ל ְ נ שׁ ָ ָ מ ה , praised by every soul, Your greatness and Your goodness fill the world. Knowledge ּ ג דְ ל וֹ וְ ט וּ ב וֹ מָ לֵ א ע וֹ לָ ם , דַ ּֽ עַ ת וּתְ בוּנָ ה סֹבְבִ ים אוֹתוֹ. .and insight are all about You הַ ּמִתְ גָּאֶ ה עַ ל חַ ּיוֹת הַ ּקֹֽדֶשׁ , ,Exalted above the celestial beings וְ נֶהְדָּ ר בְּכָ בוֹ ד עַ ל הַ ּמֶרְ כָּבָ ה, ;adorned in glory upon the chariot זְ כוּת וּמִ ישׁ וֹ ר לִפְנֵי כִסְ אוֹ, ,Merit and right are before Your throne חֶ ֽסֶ ד וְרַחֲמִ ים לִפְנֵי כְ בוֹ דוֹ. .Loyalty and compassion before Your glory ט וֹ בִ ים מְ א וֹ ר וֹ ת שׁ ֶ ָבּ רָ א אֱ ל ֹהֵ ֽ ינ וּ , How good are the luminaries our God יְ צָ רָ ם ְבּ דַ ֽ עַ ת , ְבּ רָ אָ ם ְבּ הַ שְׂ ֵכּ ל . created, sculpted with knowledge, created ּכֹֽחַ וּגְ בוּרָ ה נָתַ ן בָּהֶ ם, with enlightening thought, imbued with לִ הְ יוֹת מוֹשׁ ְ לִ ים בְּקֶ ֽרֶ ב ֵּ תבֵ ל. strength and might that they would become governing forces throughout the universe.

the chariot”) This alphabetical the prophet Ezekiel’s vision of God’s heavenly“) הַ מֶ ּ רְ ָ ּכבָ ה acrostic reflects Merkavah mysticism, based on chariot.

167 מְ לֵאִ ים זִיו וּמְפִ יקִ ים נֹֽגַ ּה, Full of splendour, radiating light, beautiful נָאֶ ה זִיוָ ם בְּ כ ל הָ ע ֹ ו לָ ם . .is their splendour in all the world שְׂ מֵחִ ים בְּצֵ אתָ ם וְשָ ׂשִ ׂים בְּ בוֹאָ ם, ,Glad as they set out, joyous as they return ע וֹ שִׂ ים ְבּ אֵ ימָ ה רְ צ וֹ ן ק וֹ נָ ם . .They dutifully fulfill the will of their Maker

ּ ְפ אֵ ר וְ כָ ב וֹ ד נ וֹ תְ נִ ים לִשׁ ְ מ וֹ , They give glory and honour to the name צ הְ לָ ה וְרִ נָּ ה לְזֵ ֽכֶ ר מַ לְכָּ ם. of God, jubilation and song at the mention קָ רָ א לַשֶּֽׁ מֶשׁ וַ ּיִזְרַ ח אוֹר, .of their Ruler רָ אָ ה וְהִתְקִ ין צוּרַ ת הַ ּלְבָ נָ ה. God called upon the sun and it shone with light. With a glance, the form of the moon was fashioned. שֶֽׁבַ ח נוֹתְ נִים לוֹ כּ ל צְבָ א מָ רוֹ ם. .All forces on high give praise ִּתפְאֶ ֽרֶ ת וּגְדֻ ָּ לה, שְׂרָ פִ ים וְ אוֹפַ נִּים All celestial beings ascribe splendour ְ ו ַ ח ּי ֹ ו ת ַ ה ֽ ּ ֹ ק ֶ ד שׁ . .and greatness

לָ אֵ ל אֲ שֶׁ ר שׁ ָ בַ ת מִ כּ ל הַ ּמַעֲ שִׂ ים, God rested from all acts of creation and בַּ ּיוֹ ם הַשׁ ְּבִ יעִ י נִתְעַ ָּ לה וְיָשׁ ַ ב עַ ל on the seventh day ascended to the throne ִכּ סֵּ א כְ ב וֹ דוֹ . .of glory ִּ תפְאֶ ֽרֶ ת עָטָ ה לְ יוֹ ם הַ ְּ מנוּחָ ה, עֽׂ נֶ ג God enrobed the day of rest in splendour קָרָ א לְ יוֹ ם הַשַּׁ בָּ ת. זֶה שׁ ֶ ֽבַ ח שׁ ֶ ל and called the Sabbath day a delight. This יוֹם הַשְּׁבִ יעִ י שׁ ֶבּוֹ שׁ ָבַ ת אֵ ל מִכּ ל is the praise of the seventh day, that on it From Psalm מְ לַ אכְ ּתוֹ. וְ יוֹ ם הַשׁ ְּבִ יעִ י מְשׁ ַבֵּ ֽחַ God rested from all labour. The seventh day 92:1 וְ אוֹמֵ ר, מִ זְמוֹ ר שׁ ִ יר לְ יוֹ ם הַשׁ ַּבָּ ת, ,itself offers praise, saying ט וֹ ב לְ הׂ דוֹ ת לַ י ה וָֹ ה . .A Psalm, a Song for the Sabbath day“ It is good to give thanks to the Eternal.” לְפִ יכָ ְך יְפָאֲ רוּ וִ יבָרְ כוּ לָאֵ ל כּ ל יְ צוּרָ יו. Therefore, let all glorify and praise God שׁ ֶ ֽבַ ח יְקָ ר וּגְדֻ ָּ לה ְּ יִתנוּ ,who gave them form. Let them give praise לָאֵ ל מֶ ֽלֶ ְך יוֹצֵ ר כּׂל, הַ ַּ מנְחִ יל honour, and greatness to the Sovereign מְ נוּחָ ה לְעַ ּמוֹ יִשְׂרָאֵ ל בִּקְדֻשָּׁ תוֹ God, who fashions all. In holiness, God בְּ יוֹ ם שׁ ַבַּ ת קֹֽדֶשׁ . bestows the heritage of rest, the holy Sabbath day, to the People Israel. שׁ ִמְ ָך יְיָ אֱ לֹהֵ ֽינוּ יִתְקַדַּשׁ , וְזִכְרְ ָך May Your name, Adonai our God, be מַ לְ ֵכּ ֽ נ ּ ו יִ תְ פָּ אַ ר ַבּ שׁ ּ ָ מַ ֽ יִ ם מִ ּ ַ ֽ מעַ ל ,sanctified. Let Your renown, Our Sovereign וְ עַ ל הָ אָ ֽ רֶ ץ מִ ּ ָ ֽ תחַ ת . be glorified in the heavens above and on the earth below. the seventh day One midrash considers the title to be not“) וְיוֹ ם הַשׁ ְּבִיעִ י מְשֵַׁ בֵּחַ וְאוֹמֵ ר itself offers praise, saying”) Shabbat is “A Song for the Sabbath Day,” but rather, personified as one who is “enrobed in glory” “A Song Sung by the Sabbath Day.” and composes a song of praise (Psalm 92).

168 ּתִתְ בָּרַ ְך , מוֹשׁ ִ יעֵ ֽנוּ, ,Let all praise You, our Deliverer עַ ל שׁ ֶ ֽבַ ח מַעֲ שֶׂ ה יָדֶ ֽ ָיך , for the excellence of Your handiwork; and for the radiant וְעַ ל מְ אוֹרֵ י אוֹ ר שׁ ֶעָ שִׂ ֽיתָ , lights You have made let them יְפָאֲרֽ ָוּך . סֶּ ֽלָ ה. !glorify You. Selah אוֹ ר חָדָשׁ עַ ל צִ ּיוֹ ן ּתָאִ יר, May You cause a new light to shine וְנִזְכֶּ ה כֻ ָּ לֽנוּ מְהֵרָ ה לְ אוֹרוֹ. upon Zion; and let us all soon be ְ .worthy of its light בָּ רוּך אַ ָּ תה יְיָ , יוֹצֵ ר Praised are You, Adonai, Creator הַ ּ ְ מא וֹ רוֹ ת . .of the luminaries

אהבה רבה Revelation As soon as they אַהֲבָ ה רַבָּ ה אֲהַבְ ָּ תֽנוּ, יְיָ Abounding is Your love, Adonai our received the Torah, the אֱ לֹהֵ ֽינוּ, חֶמְ לָ ה גְ דוֹלָ ה .God, and great is Your compassion became a whole וִ יתֵרָ ה חָמַ ָּֽלְת עָלֵ ֽינוּ. אָבִֽינוּ , our ancestors were secure in Your Presence and You people. P’sikta D’) מַ לְ כֵּ ֽנוּ , בַּ עֲ בוּ ר אֲ בוֹתֵ ֽ ינוּ (taught them the laws of life. ָ Kahana שׁ ֶבָּטְ חוּ בְ ך , וַ ְּ תלַ ּמְדֵ ם חֻ ֵ ּקי .Be gracious now to us, and teach us חַ ִ ּיים, כֵּ ן ְּ תח נֵּ ֽנוּ וּתְ לַ ּ ְ מדֵ ֽ נוּ . אָ בִ ֽ י נ ּ ו , הָ אָ ב הָ רַ חֲ מָ ן , הַ מְ רַ חֵ ם , Avinu, Av HaRachaman, have רַחֵ ם עָלֵ ינוּ, וְתֵ ן בְּלִבֵּ ֽנוּ לְהָבִ ין compassion upon us. Inspire us וּ לְ הַ שְׂ ִכּ י ל , לִשׁ ְ ֹמ עַ , לִ לְ ֹמ ד וּ לְ לַ ּ ֵ מד, ;to know and understand to listen, learn, and teach; לִשׁ ְ מֹר וְלַעֲ שׂוֹת וּלְקַ ֵ ּים אֶ ת כּ ל to observe and uphold with love all דִּבְרֵ י תַלְ מוּד ּתוֹרָתֶ ָֽך בְּאַהֲבָ ה. .the teachings of Your Torah

a new light”) The luminaries—sun, the realization that“) א ֹ ו ר ָ ח ָ ד שׁ moon, and stars—were created on the fourth day the wall itself was illusory, and the sense of of creation (Genesis 1:14–19). What then was the separation lay only in our own unreadiness to light of the first day (Genesis 1:1–5)? Not a know the deeper truth. (Rabbi Arthur Green) to learn and to teach”) Said the“) לִ לְ ֹמ ד ּו לְ לַ ֵ ּמד physical light, but a divine light of a spiritual dimension. This is the light we pray will shine Yud: “A father strives to help his son become a and bring everlasting peace learned man and a pious Jew. When the son grows to Zion. up, he, in turn, endeavours to make his own son abounding love”) The human- become a good Jew. But will the time ever come“) אַהֲבָה רַבָּה Divine encounter is more like the breaking down when the father himself strives to be a good Jew, of a wall than like the building of a bridge. It is a instead of leaving the task to his son?” (Chasidic discovery that there is no chasm, rather than a teaching) claim that the gap can be traversed. Finally, it is

169 וְהָאֵ ר עֵ ינֵ ֽינוּ בְּ תוֹרָתֶ ָֽך , וְדַ בֵּ ק ,Enlighten our eyes with Your Torah לִבֵּ ֽנוּ בְּמִ צְ וֹתֶ ָֽיך , וְיַחֵ ד לְבָבֵ ֽנוּ .that we may cling to Your mitzvot לְאַהֲבָ ה וּלְיִרְאָ ה אֶ ת שׁ ְמֶ ָֽך . Unite our hearts to love and revere Your name. Then shall we never be וְ לֹא נֵ בוֹשׁ לְ עוֹלָ ם וָעֶ ד, shamed, for we place our trust in כִּ י בְשׁ ֵ ם ק ָדְשְׁך הַגָּדוֹל You, the great, holy, and awesome One. We shall rejoice in Your From Psalm 86:11 וְהַ נּוֹרָ א בָּטָ ֽחְ נוּ. נָגִ ֽילָ ה וְנִשְׂמְחָ ה בִּ ישׁ וּעָתֶ ָֽך , כִּ י אֵ ל saving power, for You are the Source פּ וֹ עֵ ל יְשׁ וּ עוֹ ת אָ ֽ ָּ תה, וּבָ ֽ נוּ of our help. In love, You have chosen us and drawn us near to Your great בָ חַ ֽ רְ ָ ת ְ ו קֵ רַ בְ ָ תֽנוּ לְשׁ ִ מְ ָך name. In love, we now declare ּ ּ We must beware of looking upon הַ גָּ דוֹ ל סֶֶ ֽלָ ה בֶּאֱמֶ ת, לְ הוֹ דוֹת .Your Oneness religion as an ideal ָ ָ ;to be yearned for לְ ך וְּ לְ יַ חֶ דְ ך ְבּ אַ הֲ בָ ה . it should be an בָּ ְרוּך אַ ָּ תה יְיָ, הַבּוֹחֵ ר Praised are You, Adonai, who has ideal to be applied. chosen Your People Israel with love. (Simon Dubnow) ְבּ עַ ּמ ֹ ו יִ ְׂ ש רָ אֵ ל ְבּ אַ הֲ בָ ה .

Deuteronomy 6:4 שְׁ מַ ע יִ שְ ׂ רָ אֵ ל יְ ה ָוֹ ה אֱ ל ֹהֵ י נ ּו :Hear, O Israel יְ ה ָ וֹ ה אֶ חָ ֽד: ,the Eternal One is our God the Eternal God is One! בָּ ְרוּך שֵׁ ם כְּ בוֹד מַלְ כוּתוֹ Praised be God’s glorious majesty לְ ע וֹ לָ ם וָ עֶ ד. .forever and ever

All are seated.

hear, O Israel”) When Jacob understood to emphasize that God is “one and“) שׁ ְ ַ מ ע ִ י ְ ׂ ש ָ ר ֵ א ל was about to die, he gathered his children only,” or “single” or “unique” in can mean “infinite” or אֶ חָ ד .around him and asked whether they would all the world remain faithful to their heritage. They “ultimate,” as in “once and for all time.” ”,can be understood as “unified,” “whole אֶ חָ ד reassured him by addressing their father with may also refer to God in אֶ חָ ד ”.his more noble name, Israel: “Sh’ma, Yisrael! or “indivisible Hear, O Israel, Adonai is our God. Adonai relationship to the world, that is, “alone,” or alone.” To which Jacob responded in a whisper: even “lonely.” While human beings may perceive “Praised be God’s glorious name, forever and God to have many conflicting attributes and ever.” (Babylonian Talmud, P’sachim 56a) roles, they all belong to one complete God. One”) The Oneness of God is the“) אֶ חָ ד single uncompromising doctrine of the Jewish has been אֶ חָ ד ?People. But what does it mean

170 Deuteronomy וְ אָ הַ בְ ּתָ אֵ ת יְ ה ָ ֹ ו ה אֱ לֹ הֶ י ָך ,You shall love the Eternal One 6:5–9 בְּ כ ל ־ לְ בָ בְ ָך ּ ו בְ כ ל ־ ַ נ פְ שְׁ ָך ,your God, with all your heart You shall love“ ּ ו בְ כ ל־מְ אֹדֶ ֽ ָך : וְהָ יוּ הַדְ ּבָרִ ים with all your being, with all your might. Set these words, which the Eternal”— All that you do הָ אֵ ּלֶ ה אֲ שֶׁ ר אָ ֹנ כִ י מְ צַ וְ ּ ָך I command you this day, upon ָ in fulfillment of God’s word, you הַ ּיוֹם עַ ל־לְבָבֶ ֽך: וְשִׁ ּנַּנְתָ ם your heart. Impress them upon your children; speak of them ָ ָ should do with love, for love is לְ בָ נֶ י ך וְ דִ בַ ּ רְ ּתָ בָ ּ ם בְ ּ שִׁ בְ ּתְ ך .superior to fear בְּ בֵ י תֶ ָך ּ ו בְ לֶ כְ ּתְ ָך בַ דֶ ּ רֶ ְך ,in your home and on your way () ּ ו בְ ׁש כְ בְּ ָך וּבְ קוּמֶ ֽ ָך: וּקְ שַׁ רְ ּתָ ם when you lie down and when you rise up. Let them be a sign upon לְ אוֹת עַ ל־יָדֶ ָך וְהָ יוּ לְ טֹטָ פֹת ָ your hand, a symbol between בֵּ ין עֵ ינֶ ֽיך: וּכְתַ ּבְתָ ם עַ ל־מְ זֻזוֹת your eyes. Inscribe them on the בֵּ י תֶ ָך ּ ו בִ שְׁ עָ רֶ ֽ י ָך : doorposts of your house, and on your gates.

Deuteronomy וְ הָ יָה אִ ם־שָׁ מֹעַ ּתִ שְׁ מְ ע ּ ו אֶ ל ־ מִ צְ ו ֹ תַ י If you carefully obey My mitzvot 11:13–21 אֲשֶׁ ר אָ נֹכִ י מְ צַוֶּה אֶתְ כֶ ם הַ ּיוֹ ם לְאַהֲבָ ה which I give you this day, to love and serve Adonai your God with all your אֶ ת ־ יְ ה ָ ֹ ו ה אֱ ֹֽ ל הֵ י כֶ ם ּ ו לְ ע בְ ד וֹ בְ ּ כ ל־ heart and soul, I will cause rain to fall לְ בַ בְ כֶ ם ּ ו בְ כ ל־ ַ נ פְ שְׁ כֶ ֽ ם : וְ ָ נ תַ ּתִ י מְ טַ ר־ on your land in season, the autumn אַרְ צְכֶ ם בְּעִ ּתוֹ יוֹרֶ ה וּמַלְ קוֹשׁ ּוְאָסַפְתָ rains and the spring rains, that you דְ ָ ג ֶ נ ָך ְ ו תִ י ֹר ְש ָך וְיִצְהָרֶ ָֽך: ּוְנָתַתִ י עֵשֶ ׂב may gather in your grain, wine, and oil. And I will provide grass in your בְּ שָ ׂ דְ ָך לִ בְ הֶ מְ ּתֶ ָך וְ אָ כַ לְ ּתָ וְ שָ ׂ בָ ֽ עְ ּתָ : fields for your cattle, and you will eat הִשָּׁ מְ רוּ לָכֶ ם פֶּ ּן־יִפְתֶ ה לְבַבְכֶ ם ּוְסַרְתֶ ם and be satisfied. Beware lest your heart ּוַעֲבַדְתֶ ם אֱ לֹהִ ים אֲחֵרִ ים וְהִשְׁ ּתַ חֲ וִ יתֶ ם be deceived, and you turn and serve לָהֶ ֽם: וְחָרָ ה אַ ף־יְ הוָֹ ה בָּכֶ ם וְעָצַ ר other gods and bow down to them; for then the anger of the Eternal One will אֶ ת ־ הַ שָׁ ּ מַ יִ ם וְ ל ֹ א ־ יִ הְ יֶ ה מָ טָ ר וְ הָ אֲ דָ מָ ה blaze against you, and will shut up the

and if you carefully“) וְהָ יָ ה אִם־שׁ ָ מֹעַ ּתִשׁ ְמְ ּעו :you shall love”) used to say“) ְ ו אָ הַ בְ תָ ּ “Let love for God be spread through you. If a obey”) The theology of reward and punishment is person studies and enables others to do so, as problematic for some today as it was for the if one is decent and trustworthy in business, author of the . This paragraph is what do people say? ‘Have you seen the omitted from many Reform prayerbooks. It behaviour of so-and-so who lives by Torah? How is included here in recognition of its place in the beautiful! What a fine person!’ Thus Isaiah collective liturgical library of the Jewish People. taught: ‘You are My servant, Israel. I will be glorified through you’ ” (Isaiah 49:3). (Babylonian Talmud, Yoma 86a)

171 לֹא ּתִתֵ ן אֶ ת־יְבוּלָ ּה ּוַאֲבַדְתֶ ם מְהֵרָ ה skies so that there will be no rain, and the מֵעַ ל הָאָרֶ ץ הַ טֹּבָ ה אֲשֶׁ ר יְ הוָֹ ה נֹתֵ ן לָכֶ ֽם: land will yield no produce, and you will quickly vanish from the good land which וְשַ ּׂמְתֶ ם אֶ ת־דְ ּבָרַ י אֵ ּלֶ ה עַ ל־לְבַבְכֶ ם the Eternal One gives you. You shall place וְעַ ל־נַפְשְׁ כֶ ם וּקְשַׁ ּרְתֶ ם אֹתָ ם לְ אוֹת these words of Mine in your heart and עַ ל־יֶדְ כֶ ם וְהָ יוּ לְ טוֹטָ פֹת בֵּ ין עֵ ינֵיכֶ ֽם: ,soul. Let them be a sign upon your hand

Keep your father’s ּוְלִמַ ּדְתֶ ם אֹתָ ם אֶ ת־בְּנֵיכֶ ם לְדַ בֵּ ר a symbol between your eyes. Impress them upon your children; speak of them commandments בָ ּ ם בְ ּ שִׁ בְ ּתְ ָך בְּ בֵ י תֶ ָך ּ ו בְ לֶ כְ ּתְ ָך בַ דֶ ּ רֶ ְך in your home and on your way, when you and do not forsake your mother’s ּ ו ְ ב שׁ כְ בְּ ָך וּבְ קוּמֶ ֽ ָך: וּ כְ תַ בְ ּתָ ם עַ ל־מְ זוּ זוֹ ת lie down and when you rise up. Inscribe Torah. (Proverbs (6:20 בֵּ יתֶ ָך וּבִשְׁ עָרֶ ָֽיך: לְמַעַ ן יִרְ בּ וּ יְמֵ יכֶ ם them on the doorposts of your house and וִ ימֵ י בְ נֵיכֶ ם עַ ל הָאֲדָמָ ה אֲשֶׁ ר נִשְׁ בַּ ע on your gates—that your days and the days of your children may be prolonged יְ הוָֹ ה לַאֲ בֹתֵ יכֶ ם לָתֵ ת לָהֶ ם כִּ ימֵ י in the land, which the Eternal One הַ שָׁ ּ מַ ִ י ם עַ ל ־ הָ אָ ֽ רֶ ץ : promised to give your ancestors for as long as the sky is laid out over the earth.

Numbers וַ ּיֹאמֶ ר יְ הוָֹ ה אֶ ל־מׁשֶ ה ּלֵ אמֹֽ ר: דַ ּבֵּ ר אֶ ל־ :The Eternal One spoke to Moses, saying 15:37–39 בְּנֵי יִשְ ׂרָאֵ ל ּוְאָמַרְתָ אֲלֵהֶ ם וְעָשׂוּ לָהֶ ם Speak to the children of Israel and“ instruct them to make for themselves צִ יצִ ת עַ ל־כַּנְפֵ י בִגְדֵ יהֶ ם לְ דֹרֹתָ ם וְנָתְ נוּ tzitzit on the corners of their garments עַ ל־צִ יצִ ת הַכָּנָ ף פְּתִ יל ּתְ כֵ ֽלֶ ת: וְהָ יָ ה throughout their generations, and to include in the tzitzit on each corner a לָכֶ ם לְצִ יצִ ת וּרְאִ יתֶ ם אֹתוֹ ּוּזְכַרְתֶ ם אֶ ת־ thread of blue. You shall have the tzitzit, כּ ל־מִ צְ וֹת יְ הוָֹ ה וַעֲשִ ׂיתֶ ם אֹתָ ם וְ לֹא so that when you look upon it you will תָ תוּרוּ אַחֲרֵ י לְבַבְכֶ ם וְאַחֲרֵ י עֵ ינֵיכֶ ם remember to do all the mitzvot of the Eternal One and you will not follow the אֲ שֶׁ ר ־ אַ ּתֶ ם זֹנִים אַ חֲ רֵ יהֶ ֽם: desires of your heart and eyes which lead you astray.”

all the mitzvot of the Eternal“) כּ ל־מִ צְ וֹ ת יְ ה ָוֹ ה look upon it and“) ּורְאִיתֶ ם אֹתוֹ ּוזְכַרְתֶּ ם remember”) Although the laws of the Torah are One”) It is customary to gaze upon the tzitzit all of them divine edicts, it is [never­theless] while reciting this paragraph, to proper to ponder over them and to give a reason be reminded to put our prayers into action for them, so far as we are able through the performance of mitzvot. to give them a reason. (Rambam)

172 Numbers לְמַעַ ן ּתִ זְכְּ רוּ וַעֲשִ ׂיתֶ ם אֶ ת־ ,Remember to do all My mitzvot 15:40–41 כּ ל־מִ צְ וֹתָ י וִהְ יִ יתֶ ם קְ דֹשִ ים so shall you consecrate yourselves לֵ אלֹֽהֵ יכֶ ֽם: אֲ נִי יְ הוָֹ ה אֱ לֽ ֹהֵ יכֶ ם ,to your God. I am the Eternal your God, who led you out of אֲשֶׁ ר הוֹצֵ אתִ י אֶתְכֶ ם מֵאֶרֶ ץ ,Egypt to be your God; I, Adonai מִ צְרַ יִ ם לִהְ יוֹת לָכֶ ם לֵ אלֹהִ ים .am your God אֲ נִי יְ הוָֹ ה אֱ לֹֽהֵ יכֶ ֽם:

גאולה Redemption

Mishnah Tamid אֱמֶ ת וְיַ ִ ּציב, וְאָ הוּב וְחָבִ יב, True and enduring, beloved and 5:1; Babylonian וְ נוֹרָ א וְאַדִּ יר, וְ טוֹב וְיָפֶ ה הַדָּ בָ ר ,precious, awesome and adorned ,Talmud הַ ּזֶה עָלֵ ֽינוּ לְ עוֹלָ ם וָעֶ ד. אֱמֶ ת, good and beautiful is this eternal truth: the God of the universe is B’rachot 13a and P'sachim אֱ לֹהֵ י עוֹלָ ם מַ לְכֵּ ֽנוּ, צוּר יַעֲ קֹב, our Sovereign, the Rock of Jacob 116b מָ גֵ ן יִשׁ ְעֵ ֽנוּ. !our Protecting Shield לְ דֹר וָ דֹר הוּא קַ ָ ּים, וּשׁ ְ מוֹ קַ ָ ּים, ,From generation to generation From Psalm 93:2 וְ כִ סְ א וֹ נָ כ וֹ ן, וּ מַ לְ כ וּ ת וֹ וֶ אֱ מ וּ נָ ת וֹ O God, You endure and Your name לָעַ ד קַ ָ ּיֽמֶ ת. וּדְ בָרָ יו חָ יִ ים ,endures. Your throne is upright ּ .Your faithfulness everlasting וְ קַ ָ ימִ י ם , נֶ אֱ מָ נִ י ם וְ נֶ חֱ מָ דִ י ם , Steadfast and precious, Your לָ עַ ד וּ לְ ע וֹ לְ מֵ י ע וֹ לָ מִ י ם . words are resplendent with life and sustaining power; they stand the test of time. To what extent מִ ּ ִ מצְ רַ ֽ יִ ם ְ ּ ג אַ לְ ּ ָ תֽנוּ, יְיָ אֱ לֹהֵ ֽינוּ, Adonai, You redeemed us from Egypt and set us free from the we are free no one knows, but וּמִבֵּ ית עֲבָדִ ים פְּדִ יתָ ֽנוּ. עַ ל we should act זֹאת שׁ ִ בְּ חוּ אֲ הוּבִ ים וְ רוֹמְ מוּ house of bondage. In turn, Your cherished ones offered songs of as if we are free. (Rabbi אֵ ל, וְנָתְ נוּ יְדִ ידִ ים זְמִ ירוֹת, praise and melodies of thanks to Bachya ibn (Pekuda שׁ ִ י רוֹ ת וְ תִשׁ ְ ָבּ ח וֹ ת , ְבּ רָ כ וֹ ת .You, the Sovereign, living God וְ הוֹדָ אוֹת לְמֶ ֽלֶ ְך , אֵ ל חַ י וְקַ ָ ּים. -Your faithfulness ever“) וֶאֱ ּמונָתוֹ לָעַ ד קַ ּיָמֶ ת (”true and enduring“) אֱ מֶ ת ְ ו ַ י ִ ּצי ב From the cowardice that shrinks from new truth, lasting”) Rabbi Barechiah said in the name From the laziness that is content with of Rabbi : “Even though You were always half-truth, from eternity, You were not enthroned and You From the arrogance that thinks it knows were not announced in Your world until Your chil- all truth, dren sang a song.” ( 23:1) O God of Truth, deliver us. (Rabbi Mordecai Kaplan)

173 In every generation רָ ם וְנִשָּׂ א, גָּ דוֹ ל וְ נוֹרָ א, מַשׁ ְפִּ יל High and exalted, mighty and awesome, You humble the each person is obliged to feel as גֵּאִ ים, וּמַ גְבִּ ַ ּֽיה שׁ ְפָלִ ים, מוֹצִ יא (though he (or she אֲסִ ירִ ים, וּפוֹדֶ ה עֲ נָוִ ים, וְ עוֹזֵר proud and raise the lowly. You free the captive and redeem personally came out of Egypt. (Mishnah דַּ ִּ לים, וְ עוֹנֶ ה לְעַ ּמוֹ בְּעֵ ת the oppressed. You answer the P’sachim 10:5) שׁ ַ וְּעָ ם אֵ לָ יו. .moment we cry out

ּתְהִ ּלוֹת לְאֵ ל עֶלְ יוֹ ן, בָּ ְרוּך הוּא Praises to God Most High, who וּמְ בֹרָ ְך . מֹשֶ ה, מִרְ יָ ם, וּבְנֵי !is praised and is praiseworthy יִשְׂרָאֵ ל לְ ָך עָ נוּ שׁ ִ ירָ ה בְּשִׂמְחָ ה Moses, Miriam, and the Children of Israel answered You with this רַ ָבּ ה , וְ אָ מְ ר ּ ו כֻ ּ ָ לם : :song of rejoicing Exodus 15:11 מִ י־כָ מֹֽ כָ ה בָּ אֵ לִם, יְהוָֹה? ,Who is like You, Adonai“ מִ י ָ ּכמֹֽכָ ה, נֶאְדָּ ר בַּ ֽ ּקֹדֶשׁ , ?among the gods נ ֹ ו רָ א תְ הִ ּל ֹ ת , ֹֽ ע שֵׂ ה פֶ ֽ לֶ א ? Who is like You, majestic in holiness, awesome in praise, doing wonders?” שׁ ִ י ָ ר ה ֲ ח ָ ד שׁ ָ ה שׁ ִ ְ ּ ב ח ּ ו ְ ג א ּ ו ִ ל י ם The redeemed sang a new song לְשׁ ִמְ ָך עַ ל שְׂפַ ת הַ ָ ּים; יַ ֽחַ ד to Your name at the shore of the ֻכּ ּ ָ לם ה ֹ ו ד ּ ו וְ הִ מְ לִ ֽ י כ ּ ו וְ אָ מְ ר ּ ו : sea; in unison they gave thanks and proclaimed Your sovereignty, saying: Exodus 15:18 יְ ה ָוֹ ה יִ מְ ל ְֹך לְ עֹלָ ם וָ עֶ ד! The Eternal will reign forever“ and ever!” צוּר יִשְׂרָאֵ ל, קֽ וּמָ ה בְּעֶ זְרַ ת , come to Israel’s יִ ְׂ ש רָ אֵ ל , ּ ו פְ דֵ ה כִ נְ אֻ מֶ ֽ ָך יְ ה ּ ו דָ ה help. Fulfill Your promise to redeem Judah and Israel. The Isaiah 47:4 וְיִשְׂרָאֵ ל. גּ ֹאֲ לֵ ֽנוּ יְ הוָֹ ה צְבָ אוֹת name of our Redeemer is Adonai שׁ ְ מ ֹ ו , ְ ק ד ֹ ו שׁ ִ י ְ ׂ ש ָ ר ֵ א ל : .Tz’va’ot, the Holy One of Israel בָּ ְרוּך אַ ָּ תה יְיָ, גָּאַ ל יִשְׂרָאֵ ל. Praised are You, Adonai, who redeemed Israel.

You humble Sabbath removed with one stroke a contrast“) מַשׁ ְ ִּ פיל גֵּאִ ים ּומַ גְבִּ ַ ּיה שׁ ְ פָלִ ים the proud and raise the lowly”) To the Greeks between slaves who must labour incessantly and Romans the Sabbath was an object of deri- and their masters who may celebrate sion, a superstitious usage. But the continuously. (Rabbi Benno Jacob)

174 תפילה e T’fillah

Rabbi Simlai taught: “A person should arrange praise of the Holy One and then pray” (Babylonian Talmud, B’rachot 32a). In contrast, Rabbi Eliezer warned: “If you make your prayers only fixed prayers, they do not become true supplication” (Mishnah B’rachot 4:3–4). The arrangement of prayer is the keva—everything that is set about the prayer-endeavour. But what turns the fixed script and choreography into true prayer is kavanah, intentionality or spiritual focus. Kavanah is the essence of prayer. It is what each individual must bring in order to lift the words from the page Godward. The , with its multiple themes and intricate design, provides the form. But in order for it to become HaT’fillah, The Prayer, as it was called by our Sages, each worshipper must offer it as a personal address to the Divine.

All rise.

Psalm 51:17 אֲ דֹנָי, שְ ׂפָתַ י ּתִ ּפְתָ ח, Adonai, open my lips, so my וּפִ י יַגִּיד ּתְ הִ ּלָ תֶ ָֽך : .mouth may declare Your praise

אבות Ancestors

Excerpts from בָּ ְרוּך ּאַתָ ה, יְיָ אֱ לֹהֵ ֽינוּ, ,Praised are You, Adonai our God and God of our ancestors: Exodus 3:15, Deuteronomy וֵ א ל ֹ הֵ י אֲ ב ֹ ו תֵ ֽ י נ ּ ו , אֱ ל ֹ הֵ י ,10:17 אַבְרְָהָ ם, אֱ לֹהֵ י יִצְחָ ק, ,God of Abraham, God of Isaac God of Jacob, God of Sarah, Nehemiah ,9:32 וֵ אלֹהֵ י יַעֲ קֹב, אֱ לֹהֵ י שָ ׂרָ ה, God of Rebekah, God of Rachel, and Genesis 14:19, Leviticus אֱ לֹהֵ י רִבְקָ ה, אֱ לֹהֵ י רָחֵ ל, ;God of Leah ,26:42 וֵ אלֹהֵ י לֵאָ ה. Genesis 15:1

Adonai, [open] my lips”) Rabbi Glory. It is customary to bend at the knee at“) אֲ ֹד ָ נ י ְ ׂ ש פָ תַ י Ami taught: “A person’s prayer is not acceptable Baruch, bow at Ata, and stand at attention at unless his heart is in his hands.” (Babylonian Adonai, as it is written in Psalm 145:14: “Adonai Talmud, Ta’anit 8a) supports all who fall and sets upright all who are (Praised are You, Adonai”) bent over.” (Babylonian Talmud, B’rachot 12a“) בָּ ר ּו ְך אַ ָ ּתה יְ יָ It is customary to take three steps forward as we symbolically approach God’s Throne of

175 Let the People of הָ אֵ ל הַ גָ ּ ד ֹ ו ל הַ גִ ּ בּ ֹ ו ר וְ הַ ּ נ ֹ ו רָ א , great, mighty, and awesome God, God Most High. You bestow Israel hold their heads high in pride אֵ ל עֶלְ יוֹ ן. גּוֹמֵ ל חֲסָדִ ים טוֹבִ ים as they contemplate וְ קוֹנֵ ה הַ כֹּ ל, וְ זוֹכֵ ר חַסְדֵ י loyal kindness upon all and You create All. You remember the who their ancestors were. (Rabbi ּ אָ בוֹת, וּמֵבִ יא גְאֻ ָ לה לִבְנֵי loyalty of our ancestors, and lovingly Menachem Nachum (of Chernobyl בְנֵיהֵֶ ם לְמַ ֽעַ ן שְׁ מוֹ, בְּאַהֲבָ ה. bring redemption to their children’s children for the sake of Your name.

On Shabbat Shuvah include: ז כְרֵ ֽנוּ לְחַ יִּים, מֶ ֽלֶ ְך חָפֵ ץ בַּחַ יִּים, Remember us for life, O Sovereign וְ כ תְבֵ ֽנוּ בְּסֵ ֽפֶ ר הַחַ יִּים, לְמַעַנְ ָך who desires life, and inscribe us אֱ לֹהִ ים חַ יִּים. ,in the Book of Life, for Your sake O God of Life.

מֶ ֽלֶ ְך עוֹזֵר וּמוֹשִׁ ֽיעַ וּמָגֵ ן. ,Sovereign Helper, Saviour בָּ ְרוּך ּאַתָ ה יְיָ, מָ גֵ ן אַבְרָהָ ם !and Shield וּפוֹקֵ ד שָׂרָ ה. Praised are You, Adonai, who shields Abraham and attends to Sarah.

גבורות God’s Power ּאַתָ ה גִּבּוֹ ר לְ עוֹלָ ם, אֲ דֹנָי, .Eternal is Your might, Adonai מְ חַ יֵ ּ ה מֵ תִ י ם אַ ּתָ ה , .You extend life after death רַ ב לְ הוֹשִׁ ֽיעַ . .Great is Your power to save

From Simchat Torah until Pesach include: From Psalm מַשׁ ִּ יב הָרֽ וּחַ וּמוֹרִ יד הַ גָּ ֽשׁ ֶ ם. You cause the wind to blow and 147:18 the rain to fall.

From Pesach until Sh’mini Atzeret include: מוֹרִ יד הַטָּ ל. .You cause the dew to descend

who shields However, because we are descendants of the“) מָ גֵ ן אַבְרָהָ ם ּופוֹקֵ ד שָׂרָ ה Abraham and attends to Sarah”) There is a faithful matriarchs and patriarchs we are fit to Rabbinic concept, Zechut Avot, “the merit of the approach God. We pray that God will show us ancestors.” It suggests that we do not stand the favour due to them. before God with confidence in our ownworth.

176 Excerpts from מְכַלְכֵּ ל חַ יִּים בְּחֶ ֽסֶ ד, מְחַ יֵּה With loyal kindness You sustain the living; with great compassion You ְ Psalms ,145:14 מֵ תִ י ם בְּ רַ חֲ מִ י ם רַ בִּ י ם , ס ֹ ו מֵ ך 8–146:7 נוֹפְלִ ים, וְ רוֹפֵ א חוֹלִ ים, ּוּמַתִ יר extend life to the dead. You support the fallen and heal the sick; You free Daniel 12:2 I Samuel 2:6 ּ אֲ ס ּ ו רִ י ם , ּ ו מְ קַ יֵ ם אֱ מ ּ ו נָ ת ֹ ו the captive and keep faith with those לִ ישֵׁ נֵי עָפָ ר. מִ י ָכָמֽוֹך , בַּ ֽעַ ל who sleep in the dust. Who is like גְּבוּרוֹת, וּמִ י דּֽוֹמֶ ה ָּ ל ְך , You, Mighty One? Who can compare מֶ ֽ לֶ ְך מֵ מִ י ת ּ ו מְ חַ יֶ ּ ה ,to You, Sovereign of life and death ּ ו מַ צְ מִ ֽ י חַ יְ שׁ ּ ו עָ ה ? ?Source of salvation

On Shabbat Shuvah include: מִ י כָמֽ וֹ ָך , אַ ב הָרַחֲמִ ים, זוֹכֵ ר ,Who is like You, Av HaRachamim ְ י צ ּ ו רָ י ו ְ ל חַ ִ ּי י ם בְּ רַ חֲ מִ י ם ? who compassionately remembers Your creations for life?

וְ נֶ אֱ מָ ן אַ ּתָ ה לְהַ חֲ יוֹת מֵ תִ ים. You are faithful in extending life בָּ ְרוּך ּאַתָ ה יְיָ, מְחַ יֵּה ּהַמֵ תִ ים. .after death Praised are You, Adonai, who extends life after death.

קדושה God’s Holiness נְקַדֵּשׁ אֶ ת שׁ ִמְ ָך בָּ עוֹלָ ם, ,We sanctify Your name on earth ְ ּ כ שׁ ֵ ם שׁ ֶ ּ ַ מ ְ ק ִ ּ ד י שׁ ִ י ם א ֹ ו ת ֹ ו even as all things, to the high בִּשׁ ְמֵ י מָ רוֹם, כַּכָּ תוּב עַ ל heavens, declare Your holiness; as ָ it is written by Your prophet: “One יַ ד נְבִ יאֶ ֽך: :called out to another and proclaimed Isaiah 6:3 וְקָרָ א זֶה אֶ ל זֶה וְאָמַ ר:

,who extends life after death”) belief that the human soul, a spark of the Divine“) מְ חַ ֵ ּיה הַ מֵ ּ תִ י ם The idea of resurrection of the dead developed is eternal. holiness”) We on earth imitate the“) ְ ק ד ּו שׁ ָ ה during the . Moses carefully asserts in his Thirteen heavenly court of angels who are described by Principles of Faith that the best example of God’s the prophets Isaiah and Ezekiel as praising God’s might is that God can resuscitate the dead, if God sanctity with these very words. The antiphonal wills it (see page 529). From its founding, the call and response between Cantor and congrega- Reform movement rejected the idea of physical tion is a dramatic re-enactment. resurrection, but has consistently upheld the

177 Isaiah 6:3 ָ ק ד ֹ ו שׁ ָ ק ד ֹ ו שׁ קָ ד וֹשׁ יְ ה ָוֹ ה ,Holy, holy, holy is Adonai Tz’va’ot‘ צְבָ אוֹת, מְ לֹא כ ל ־ הָ אָ ֽ רֶ ץ the fullness of all the earth is ְ ּכב וֹ ד וֹ . ”’.God’s glory אַדִ ּ יר אַדִּ ירֵ ֽנוּ, יְ הוָֹ ה אֲ דֹנֵ ֽינוּ, !How majestic is our Majesty מָ ה אַ ִ דּ י ר שׁ ִ מְ ָך בְּ כ ל הָ אָ ֽ רֶ ץ ! Adonai, our Ruler, how majestic is Your name in all the earth!

Ezekiel 3:12 בָּ ר ּו ְך ְ ּכב וֹ ד ־ יְ ה ָוֹ ה מִ ְ ּמק וֹ מ וֹ . Praised be God’s glory from“ God’s place.” אֶחָ ד הוּא אֱ לֹהֵ ֽינוּ, הוּא ,Our God is One; our Parent אָ בִ ֽ ינוּ , הוּ א מַ לְ כֵּ ֽנוּ , הוּ א our Ruler, our Saviour, who in מוֹשׁ ִ יעֵ ֽ נוּ . וְ הוּ א יַשׁ ְ מִ יעֵ ֽ נוּ compassion is revealed in the sight of all the living: בְּרַחֲמָ יו לְעֵ ינֵי כּ ל חָ י: ”!I am Adonai your God“ אֲ נִ י יְ יָ אֱ ל ֹ הֵ י כֶ ם !

Psalm 146:10 יִ מְ ל ְֹך יְ ה ָוֹ ה לְ ע וֹ לָ ם, ;The Eternal will reign forever“ אֱ לֹ הַ ֽ ִ י ְך , צִ ּיוֹ ן, לְ דֹר וָ דֹר, Your God, O Zion, from generation הַ לְ ל ּו יָ ּה ! ”!to generation. Halleluyah Free the mind from לְ דוֹ ר וָ דוֹ ר נַגִּ יד גּ דְלֶ ָֽך , From generation to generation we will declare Your greatness, and ָ all extraneous thoughts and וּ לְ נֵ ֽצַ ח ְ נ ָ צ ִ ח י ם ְ ק ֻ ד שׁ ּ ָ ְ ת ך realize that you נַקְדִּ ישׁ . וְשׁ ִבְחֲ ָך , אֱ לֹהֵ ֽינוּ, through all eternity we will proclaim the sanctity of Your holiness. Your are standing before .the Divine Presence מִפִּֽינוּ לֹא יָמוּשׁ לְ עוֹלָ ם praise, our God, will never be taken (Rambam) וָעֶ ד, כִּ י אֵ ל מֶ ֽלֶ ְך גָּ דוֹ ל from our mouths; for God and ְ ו ָ ק ד ֹ ו שׁ ָ ֽ א ּ ָ תה . .Sovereign, great and holy are You *בָּ ְרוּך ּאַתָ ה יְיָ, הָאֵ ל הַקָּ דוֹשׁ . ,Praised are You, Adonai* the holy God.

* On Shabbat Shuvah substitute: בָּ ְרוּך ּאַתָ ה יְיָ, ּהַמֶ ֽלֶ ְך הַקָּ דוֹשׁ . Praised are You, Adonai, the holy Sovereign.

holy, holy, holy”) as a physical expression of one’s sense of“) ָ ק ד ֹ ו שׁ ָ ק ד ֹ ו שׁ ָ ק ד ֹ ו שׁ It is customary to lift one’s heels three times mission, to elevate one’s aspirations Godward.

178 קדושת היום The Sanctity of the Day יִ ְׂ ש מַ ח ֹמ שֶ ה בְּמַ ְּ תנַ ת חֶ לְ קוֹ, Moses was pleased with the gift given כִּ י עֶ ֽבֶ ד נֶאֱמַ ן קָרָ ֽאתָ ּלוֹ; him, for You called him “faithful כְּלִ יל ִּ תפְאֶ ֽרֶ ת בְּ רֹאשׁ וֹ נָתַ ָּ ֽת, servant.” You placed a glorious crown upon his head as he stood From Exodus ְבּ ע מְ דוֹ לְפָנֶ ָֽיך עַ ל הַ ר סִ ינַי. before You on Mount Sinai. In his 32:15 וּשׁ ְ נֵי לוּחוֹת אֲבָנִים הוֹרִ יד hand, he carried down two tablets בְּיָ דוֹ, וְכָ תוּב בָּהֶ ם שׁ ְמִ ירַ ת of stone upon which was written the שׁ ַבָּ ת, וְכֵ ן כָּ תוּב בְּ תוֹרָתֶ ָֽך : ,command to keep the Sabbath as it is written in Your Torah: Exodus 31:16–17 וְ שׁ ָ מְ ר ּ ו בְ נֵ י ־ יִ ְׂ ש רָ אֵ ל אֶ ת ־ The People of Israel shall keep the Civilization is on הַשׁ ַּ בָּ ת, לַעֲ שׂוֹת אֶ ת־הַַשׁ ַּ בָּ ת Sabbath, observing the Sabbath in every generation as a covenant for trial. Its future will depend upon לְ דֹרֹתָ ם בְּרִ ית עוֹלָ ם. בֵּ ינִי וּבֵ ין all time. It is a sign forever between how much of בְּנֵי יִשְׂרָאֵ ל אוֹת הִ יא לְ עֹלָ ם, Me and the People of Israel, for the Sabbath will penetrate its כִּ י־שׁ ֵ ֽשׁ ֶ ת יָמִ ים עָ שָׂ ה יְ הוָֹ ה in six days the Eternal One made spirit. (Rabbi Abraham Joshua אֶ ת ־ הַ שׁ ּ ָ מַ ֽ יִ ם וְ אֶ ת ־ הָ אָ ֽ רֶ ץ , heaven and earth, and on the (Heschel ּ ו ַ ב ּי ֹ ו ם ַ ה שׁ ּ ְ ִ ב י ִ ע י שׁ ָ ַ ב ת ַ ו ִ ּי ָ ּ נ ַ פ שׁ : seventh day, God rested, refreshing the soul. יִ ְׂ ש מְ ח ּ ו בְ מַ לְ כ ּ ו תְ ָך שׁ ֹ ו מְ רֵ י Those who keep the Sabbath and שׁ ַבָּ ת וְ קוֹרְאֵ י עֽ ֹנֶ ג. עַ ם מְקַדְּשׁ ֵ י call it a delight will rejoice in Your שׁ ְבִ יעִ י כֻּ ָּ לם יִשְ ׂבְּ עוּ וְיִתְעַנְּגוּ sovereignty. May those who sanctify the seventh day find satisfaction and מִטּ וּבֶ ֽךָ . וְהַשְּׁ בִ יעִ י רָ צִֽיתָ בּוֹ delight in Your goodness, for You וְ קִ דַּ שׁ ְ ּת וֹ . הֶ מְ דַּ ת יָ מִ ים א וֹ ת וֹ favoured the seventh day and made it קָרָ ֽ אתָ , זֵ ֽכֶ ר לְמַעֲ שֵׂ ה בְרֵ אשׁ ִ ית. holy, calling it the most cherished of days, a remembrance of the work of creation.

the gift given him”) According to become attuned to the holiness of time. It is a“) ְ ּ ב מַ ְ ּתנַת חֶ לְקוֹ to tradition, the Ten Commandments were given day on which we are called upon to share in what to Moses on Shabbat morning. is eternal in time, to turn from the results of and they shall keep [the Sabbath]”) creation to the mystery of creation. From the“) ְ ו שׁ ָ ְ מ ר ּו The meaning of Shabbat is to celebrate time world of creation rather than space. Six days a week we live under to the creation of the world. (Rabbi Abraham Joshua Heschel) the tyranny of things in space; on Shabbat we try

179 :It is written אֱ לֹהֵ ֽינוּ וֵ אלֹהֵ י אֲ בוֹתֵ ֽינוּ, ,Our God and God of our ancestors may our rest on this day be pleasing “Remember Shabbat to keep רְ צֵ ה בִ מְ נוּחָ תֵ ֽ נוּ . קַ דְ ּ שֵׁ ֽ נוּ it holy” (Exodus בְּמִ צְ וֹתֶ ָֽיך , וְתֵ ן חֶ לְקֵ ֽ נוּ in Your sight. Sanctify us by Your mitzvot, and let Your Torah be our ָ ָ 20:8). How can ?one keep it holy בְּ ת וֹ רָ תֶ ֽ ך . שַ ׂ בְּ עֵ ֽ נ ּ ו מִ טּ ּ ו בֶ ֽ ך way of life. Satisfy us with Your With [the study ָ of] Bible and וְשַ ּׂמְ חֵ ֽנוּ בִּ ישׁ וּעָתֶ ֽך , וְטַהֵ ר goodness, gladden us with Your Mishnah, with לִ בֵּ ֽ נ וּ לְ ע בְ ְ דּ ָך בֶּ אֱ מֶ ת . saving power, and purify our hearts to serve You in truth. In love and food and drink, with clean clothing וְ הַ נְחִ ילֵ ֽנוּ, יְיָ אֱ לֹהֵ ֽינוּ, favour, Adonai our God, let Your and with rest. Midrash Tanna D’Bei) בְּ אַ הֲ בָ ה ּ ו בְ רָ צ וֹ ן שַׁ בַּ ת ,holy Sabbath remain our heritage (Eliyahu ק דְשֶׁ ָֽך , וְיָנֽוּחוּ בָ ּה יִשְ ׂרָאֵ ל that all Israel, sanctifying Your מְקַדְ ּשֵׁ י שְׁ מֶ ָֽך . .name, may find rest בָּ ְרוּך ּאַתָ ה יְיָ, מְקַדֵ ּשׁ הַשַׁ ּ בָּ ת. Praised are You, Adonai, who sanctifies the Sabbath.

עבודה Worship

Mishnah Rosh רְצֵ ה, יְיָ אֱ לֹהֵ ֽינוּ, ּבְּעַמְ ָך Be gracious, Adonai our God, to Your People Israel, and receive our HaShanah 4:5, Mishnah Tamid 5:1 יִשְ ׂרָאֵ ל, וּתְ ּפִלָ תָ ם בְּאַהֲבָ ה תְקַבֵּ ל, וּתְהִ י לְרָ צוֹ ן ּתָ מִ יד prayers with love. May our worship always be acceptable to You. ָ Words of prayer do not ascend to God עֲ בוֹדַ ת יִשְ ׂרָאֵ ל עַמֶּֽ ך . automatically. They need the burning אֵ ל קָ רוֹב לְ כ ל קׁרְאָ יו, פְּנֵ ה ;Draw near to all who seek You desire of the heart אֶ ל עֲבָדֶ ֽ ָיך וְח ֵ ּ נֽ נ ּ ו ; שׁ ְ פ ֹ ו ְך turn to all who serve You; grace us with the presence of Your spirit. in order to rise like perfumed offerings רוּחֲ ָך עָ לֵ ֽינוּ . to Heaven. (Rabbi On Shabbat and Shabbat Chol HaMo’eid include: Nachman of Bratzlav) אֱ לֹהֵ ֽינוּ וֵ אלֹהֵ י אֲ בוֹתֵ ֽינוּ, יַעֲלֶ ה Our God and God of our ancestors, be וְיָבֹא וְיִזָּכֵ ר זִכְ רוֹנֵ ֽנוּ וְזִכְ רוֹן כּ ל especially mindful of us and of all Your ּעַמְ ָך בֵּ ית יִשְ ׂרָאֵ ל לְפָנֶ ָֽיך , לְ טוֹבָ ה -People, the House of Israel, for well לְ חֵ ן ּ ו לְ חֶ ֽ סֶ ד ּ ו לְ רַ חֲ מִ י ם , לְ חַ ִ ּי י ם being and favour, for kindness and וּ לְ שָׁ ל וֹ ם בְּ יוֹ ם compassion, for life and for peace on this — רֹ א שׁ ַ ה ֽ חֹ ֶ ד שׁ ַ ה ֶ ּז ה . .day of the New Month — — חַ ג הַ ּמַ ּצ ֹ ו ת הַ ֶ ּז ה . .Festival of Pesach — — חַ ג הַ ּ סֻ כּ ֹ ו ת הַ ֶ ּז ה . .Festival of —

be gracious”) Reform prayerbooks have Rather, we pray that the modern State of Israel“) רְ ֵ צ ה omitted from this prayer the traditional desire to will have a unique role to play in making God’s restore Jerusalem’s Temple and its sacrifices. presence felt in the world.

180 On Shabbat Rosh Chodesh and Shabbat Chol HaMo’eid conclude: ז כְרֵֽנוּ , יְ יָ אֱ ל ֹהֵ ֽ י נ וּ , בּ וֹ לְ ט וֹ בָ ה . אָ מֵ ן . Adonai our God, this day remember וְ פ קְְדֵ ֽנוּ בוֹ לִבְרָ כָ ה. אָ מֵ ן . .us for well-being. Amen וְ ה וֹ שִׁ יעֵ ֽ נ וּ ב וֹ לְ חַ יִ ּ ים . אָ מֵ ן . This day acknowledge us with blessing. Amen. This day help us to a fuller life.Amen .

וְתֶ חֱ זֶ ֽינָ ה עֵ ינֵ ֽינוּ בְּשׁ וּבְ ָך And may our eyes behold Your לְצִ ּיוֹ ן בְּרַחֲמִ ים. .compassionate return to Zion בָּ ְרוּך ּאַתָ ה יְיָ, ּהַמַ חֲ זִיר Praised are You, Adonai, who ּ restores Your Divine Presence שְׁ כִ ינָ ת וֹ לְ צִ יוֹ ן. .to Zion

הודאה Gratitude

Psalm 79:13 מוֹדִ ים אֲ נַ ֽחְ נוּ לָ ְך , שָׁ ּאַתָ ה We gratefully acknowledge that ,Rabbi Pinchas הוּא יְיָ אֱ לֹהֵ ֽינוּ וֵ אלֹהֵ י You are Adonai our God, the God of our People for all time. You are Rabbi Levi, and Rabbi Yochanan אֲ ב וֹ תֵ ֽ י נ וּ לְ ע וֹ לָ ם וָ עֶ ד. the Rock of our life, the Power taught in the ּ name of Rabbi צוּר חַ יֵ ֽינוּ, מָ גֵ ן יִשְׁ עֵ ֽנוּ, that shields us in every age.We Menachem of ּאַתָ ה הוּא לְ דוֹ ר וָ דוֹר. :thank You and sing Your praises for our lives, which are in Your ָ ָ Galliah: “In the Time to Come all נוֹדֶ ה ּלְ ך וּנְסַפֵֵּ ר ּתְ הִ ּלָ תֶ ֽך , other prayers will עַ ל חַ יֵ ּֽינוּ ּהַמְ סוּרִ ים בְּיָדֶ ֽ ָך , hand; for our souls, which are in Your keeping; for the signs of Your ְ be revoked and annulled, while וְעַ ל נִשְׁ מוֹתֵ ֽינוּ הַפְּ קוּדוֹת לָ ך , ;presence we encounter every day only the prayer of ָ thanksgiving will וְ עַ ל נִ ּסֶ ֽ י ך שֶׁ ְבּ כ ל יוֹם עִ ָּ מֽנוּ, and for Your wondrous gifts at all ”.remain וְ עַ ל נִ פְ לְ א וֹ תֶ ֽ ָיך וְ ט וֹ ב וֹ תֶ ֽ ָיך .times: morning, noon, and night You are Goodness; Your mercies (Leviticus Rabbah (9:7 שֶׁ בְּ כ ל עֵ ת, עֶֽרֶ ב וָ בֹֽקֶ ר וְ צ הְ רָ ֽ ִ י ם . never end. You are Compassion; From הַטּ וֹב, כִּ י לֹא־כָ לוּ רַחֲמֶ ָֽיך , Your love has never failed. You ָ Lamentations 3:22 וְהַמְרַחֵ ם, כִּ י לֹא תַ ּֽמוּ חֲסָדֶ ֽ יך . .have always been our Hope מֵ ע וֹ לָ ם קִ וִ ּֽ י נ וּ לָ ְך .

morning, noon, and begins at midnight. A day on the Jewish calendar“) עֶ רֶ ב ָ ו בֹ קֶ ר ְ ו צ הְ רָ ִ י ם night”) The literal (“evening, begins at sunset. During the workweek we may morning, and afternoon”) reflects the way we keep two calendars, but on Shabbat we firmly mark Jewish time. A day on the secular calendar plant both feet in Jewish time.

181 On Chanukah include: Courage lost, all עַ ל הַ נִּסִּ ים, וְעַ ל הַפֻּרְקָ ן, וְעַ ל הַ גְּ בוּרוֹת, We give thanks for the redeeming is lost. ( וְעַ ל הַ ּתְשׁ וּעוֹת, וְעַ ל ּהַמִ לְחָ מוֹת wonders, the mighty deeds, and the proverb) שׁ ֶעָ שִׂ ֽ יתָ לַאֲ בוֹתֵ ֽינוּ, בַּ יָמִ ים הָהֵ ם triumphant battles by which our בַּ זְּמַ ן הַ ּזֶה. People was saved at this season in days gone by. בִּ ימֵ י מַ ּתִתְ יָ ֽהוּ בֶּ ן יוֹחָ נָ ן כּ ֹהֵ ן גָּ דוֹ ל, In the days of Matityahu the חַשׁ ְ מוֹנַ אי וּבָ נָיו, כְּשׁ ֶעָמְדָ ה מַ לְ כוּת Hasmonean and his sons, a tyrant יָוָ ן הָרְשׁ ָעָ ה עַ ל ּעַמְ ָך יִשְׂרָאֵ ל ,arose against our ancestors לְהַשׁ ְכִּ יחָ ם ּתוֹרָתֶ ָֽך , וּלְהַעֲבִ ירָ ם מֵחֻקֵּ י determined to make them forget רְ צוֹנֶ ָֽך , וְאַ ָּ תה בְּרַחֲמֶ ָֽיך הָרַ בִּ ים עָמַ ֽדְ ָּ ת Your Torah, and to turn them away לָהֶ ם בְּעֵ ת צָרָתָ ם. רַ ֽבְ ָּ ת אֶ ת רִ יבָ ם, from doing Your will. But with great דַּ ָּֽנְת אֶ ת דִּ ינָ ם, נָקַֽמְ ָּת אֶ ת נִקְמָתָ ם. compassion, You stood by them in their time of trouble. You defended their cause; You judged their case and avenged them. מָסַ ֽרְ ָּ ת גִּבּ וֹרִ ים בְּ יַ ד חַ ּלָשׁ ִ ים, וְרַ בִּ ים ,Through the power of Your spirit בְּ יַ ד מְעַטִּ ים, וּטְמֵאִ ים בְּ יַ ד טְ הוֹרִ ים, the weak defeated the strong, the וּרְשׁ ָעִ ים בְּ יַ ד צַדִּ יקִ ים, וְזֵדִ ים בְּ יַ ד few prevailed over the many, and עוֹסְקֵ י תוֹרָתֶ ָֽך . וּלְ ָך עָ שִׂ ֽ יתָ שׁ ֵ ם גָּ דוֹ ל .the righteous were triumphant וְקָ דוֹ ש בְּ עוֹלָמֶ ָֽך , וּלְעַ ְּ מ ָך יִשְׂרָאֵ ל Then Your children returned to עָ שִׂ ֽ יתָ ּתְשׁ וּעָ ה גְ דוֹלָ ה וּפֻרְקָ ן כְּהַ יוֹ ם Your House, entered the Holy of הַ ּזֶה. וְאַחַ ר כֵּ ן בָּ ֽאוּ בָ נֶ ָֽיך לִדְ בִ יר בֵּ יתֶ ָֽך , Holies, purified Your sanctuary, and kindled the lights in its courtyards. וּפִ נוּ אֶ ת הֵ יכָלֶ ָֽך , וְטִהֲ רוּ אֶ ת מִקְדָ ּשׁ ֶ ָֽך , They dedicated these eight days of וְהִדְ לִֽיקוּ נֵ רוֹת בְּחַצְ רוֹת קדְשׁ ֶ ָֽך , Chanukah to give thanks and to וְקָבְ עוּ שׁ ְ מוֹנַת יְמֵ י חַ נֻכָּ ה אֵ ּֽלוּ praise Your great name. לְ ה וֹ ד וֹ ת וּ לְ הַ ּ ֵ לל לְשׁ ִ מְ ָך הַ גָּ דוֹל.

determined to make them To be a Jew is an act of the strenuous mind as“) ְ ל ַ ה שׁ ְ ִ ּכי ָ ח ם ּת ֹ ו ָ ר ֶ ת ָך forget Your Torah”) The Maccabean Revolt was a it stands before the fakeries and lying seductions rebellion against the distractions of the sur- of the world, saying no and no again as they rounding secular culture of indulgence and parade by in all their allure. (Cynthia Ozick) greed, and a renewed commitment to all that is sacred in life.

182 וְעַ ל ּכֻּלָ ם יִתְ בָּרַ ְך וְיִתְ רוֹמַ ם ,For all this, O Sovereign God שִׁ מְ ָך , מַ לְכֵּ ֽנוּ, ּתָ מִ יד let Your name be forever praised לְ ע וֹ לָ ם וָ עֶ ד. .and exalted

On Shabbat Shuvah include: וּכְ תֹב לְחַ יִּים טוֹבִ ים Inscribe all the children of Your כּ ל בְּנֵי בְרִ יתֶ ָֽך . .covenant for good life

וְ כֹל הַחַ יִּים יוֹדֽ ָוּך סֶּ ֽלָ ה, ,O God, our Redeemer and Helper וִ י הַ לְ ל ּ ו אֶ ת שִׁ מְ ָך בֶּ אֱ מֶ ת , let all who live gratefully acknowledge הָ אֵ ל יְשׁ וּעָ תֵ ֽנוּ וְ עֶ זְרָ תֵ ֽנוּ סֶ ֽלָה. .You and praise Your name in truth ְ ָ ,Selah! Praised are You, Adonai בָּ רוּך ּאַתָ ה יְיָ, הַטּוֹב שִׁ מְ ך whose name is Goodness. We give וּלְ ָך נָאֶ ה לְ הוֹ דוֹת. .You thanks and praise

ברכת שלום Peace שִׂ ים שׁ ָ לוֹם, טוֹבָ ה וּבְרָ כָ ה, Grant us peace, Your most precious חֵ ן וָ חֶ ֽ סֶ ד וְ רַ חֲ מִ י ם , עָ לֵ ֽ י נ ּ ו ,gift, O Eternal Source of peace Torah was given וְ עַ ל כּ ל יִשְׂרָאֵ ל עַ ֶּ מ ָֽך . and give us the will to proclaim its message to all the peoples of the earth. to humanity in order to establish בָּ רְ כֵ ֽנוּ אָ בִ ֽ ינוּ , כֻּ ָּ לֽנוּ כְּ אֶ חָ ד, Bless our country, that it may ever peace. (Midrash ָ ָ (Tanchuma, בְּ אוֹ ר פָּנֶ ֽיך , כִּ י בְ אוֹ ר פָּנֶ ֽיך be a stronghold of peace, and its נָתַ ָּ ֽת ָּ לֽנוּ, יְיָ אֱ לֹהֵ ֽינוּ, ּתוֹרַ ת advocate among the nations. May contentment reign within its borders, Work toward peace within your חַ ִ ּיים, וְאַהֲבַ ת חֶ ֽסֶ ד, וּצְדָקָ ה, health and happiness within its homes. family, then on וּבְרָ כָ ה, וְרַחֲמִ ים, וְחַ ִ ּיים, Strengthen the bonds of friendship ְ ָ your street, then within the וְשׁ ָ לוֹם. וְ טוֹב בְּעֵ ינֶ ֽיך לְבָרֵ ך ,among the inhabitants of all lands .community אֶ ת עַ ְּ מ ָך יִשְׂרָאֵ ל בְּ כ ל עֵ ת and may the love of Your name (Rabbi Raphael (of Bershad ּ ו בְ כ ל שׁ ָעָ ה בִּשׁ ְ לוֹמֶ ָֽך . .hallow every home and every heart

Selah!”) The meaning of this word is musical notation, a signalled pause, or an“) סֶ לָ ה unknown. Some hold that it means “forever”; oth- indication of the end of a passage. (Rabbi ers understand it as an affirmation, similar Jonathan Sacks) to the word “Amen.” Yet others see it as a

183 *בָּ ְרוּך ּאַתָ ה יְיָ, הַ ּמְבָרֵ ְך אֶ ת Praised are You, Adonai, who* עַ ּמ וֹ יִ שְׂ רָ אֵ ל ַבּ שָּׁ ל וֹ ם. blesses Your People Israel with peace.

* On Shabbat Shuvah substitute: בְּסֵ ֽפֶ ר חַ יִּים בְּרָ כָ ה וְשָׁ לוֹ ם ,In the Book of Life, Blessing, Peace וּפַרְ נָסָ ה טוֹבָ ה נִזָּכֵ ר וְנִכָּתֵ ב לְפָנֶ ָֽיך , and Prosperity may we and all אֲ נַ ֽ חְ נ ּ ו וְ כ ל ּעַמְ ָך בֵּ ית יִשְ ׂרָאֵ ל, Your People, the House of Israel, be לְחַ יִּים טוֹבִ ים וּלְשָׁ לוֹ ם. remembered and inscribed for good בָּ ְרוּך אַ ָּ תה יְיָ, עוֹשֵׂ ה הַשָּׁ לוֹם. .life and peace Praised are You, Adonai, Maker of Peace.

אלהי נצור Private Meditation

,Babylonian Talmud אֱ לֹהַ י, נְצֹר לְשׁ וֹנִי מֵרָ ע, וּשְ ׂפָתַ י My God, keep my tongue from B’rachot 17a, drawing on מִ דַ ּ בֵּ ר מִ רְ מָ ה , וְ לִ מְ קַ לְ לַ י נַ פְ שִׁ י evil and my lips from deceit. Help me to keep silent in the face of Psalms 34, 108, and 19 ,60 תִ דּוֹם, וְנַפְשִׁ י כֶּעָפָ ר לַ כֹּ ל ָ derision, humble in the presence ּתִ הְ יֶ ה. פְּתַ ח לִבִּ י בְּ תוֹרָתֶ ֽך , of all. Open my heart to Your ּ ו בְ מִ צְ וֹ תֶ ֽ י ָך ּתִ רְ דּ וֹף נַפְ שִׁ י, Torah, and let my soul pursue There is a time to וְ כ ל הַ חוֹשְׁ בִ ים עָלַ י רָ עָ ה, Your mitzvot. Concerning those who plan evil against me, swiftly keep silent and a .time to speak מְהֵרָ ה הָפֵ ר עֲצָתָ ם וְקַ לְקֵ ל (Ecclesiastes 3:7) מַחֲשַׁ ּבְתָ ם. עֲשֵ ׂה לְמַ ֽעַ ן שְׁ מֶ ָֽך , annul their counsel and frustrate ָ their intentions. Act for the sake עֲשֵ ׂה לְמַ ֽעַ ן יְמִ ינֶ ֽך , עֲשֵ ׂה of Your name. Act for the sake of לְמַ ֽעַ ן קְדֻשָׁ ּ תֶ ָֽך , עֲשֵ ׂה לְמַ ֽעַ ן Your right hand. Act for the sake ּתוֹרָתֶ ָֽך . לְמַ ֽעַ ן יֵחָ לְ צוּן יְדִ ידֶ ֽ ָיך . of Your holiness. Act for the sake ה וֹ שִׁ ֽ יעָ ה יְ מִ י נְ ָך וַ עֲ נֵ ֽ נִ י. of Your Torah. In order that Your loved ones be delivered, save with Your right hand and answer me.

-O God, keep my tongue”) Mar bar Rabina have appeared in all prayer“) אֱ ל ֹהַ י , נְ צֹ ר לְשׁ וֹ נִ י The tension between collective and private books since the ninth century. prayer was addressed in the Babylonian Talmud The Amidah begins with “Adonai, open my ( 7b–8a) by providing a place at lips” to prayer. Here the Amidah concludes with the end of the collective T’fillah for private a prayer to close one’s mouth to .evil talk , ָ ל שׁ ֹ ו ן ָ ה ַ ר ע prayer. These words of fourth century scholar

184 The still, small יִהְ יוּ לְרָ צוֹ ן אִמְרֵ י־פִ י וְהֶ גְ יוֹ ן May the words of my mouth and the meditations of my heart be voice is heard. (I Kings 19:12) לִבִּ י לְפָנֶ ָֽיך , יְ הוָֹ ה, צוּרִ י וְ גֹאֲ לִ י: acceptable to You, Adonai, my Rock and my Redeemer.

עֹ שֶׂ ה שָׁ לוֹם בִּמְ רוֹמָ יו, הוּא May the One who causes peace to יַעֲשֶ ׂה שָׁ לוֹם עָלֵ ֽינוּ וְעַ ל כּ ל reign in the high heavens let peace יִ שְ ׂ רָ אֵ ל , וְ אִ מְ ר ּ ו : אָ מֵ ן . descend on us, on all Israel, and on all the world. And let us say: Amen.

All are seated.

On Rosh Chodesh, during Chol HaMo’eid Pesach, Chol HaMo’eid Sukkot, and Chanukah, Hallel may be found on page 301.

The Torah service begins on page 186.

who causes peace”) Just as“) עֹשֶׂ ה שׁ ָ לוֹ ם the words of my mouth“) אִמְרֵ י־פִ י וְהֶ גְיוֹ ן לִבִּ י and the meditations of my heart”) God is God influences the possibility of peace on earth, “out there,” but through a miracle of divine according to our Sages we have power communication, God’s words move from “out to bring order to the heavenly realm through the there” to “in here,” and after a struggle, act of prayer. God’s will becomes our will.... And when the With these concluding words of the Amidah, it struggle is over, it is the sense that God’s voice is customary to bow, take three steps back and has become our voice, God’s will has been bow left, right, and centre, as if taking leave integrated into our will, which lets us know from God’s throne room. we have won the prize of integrity. (Rabbi Harold Kushner)

185 סדר קריאת התורה e Torah Service for לשבת Shabbat

In the early years of the Second Temple era (fifth century B.C.E.), the Scribe instituted the ritual of reading Torah on Shabbat so that people would not simply spend the day in frivolity (Babylonian Talmud, Bava Kama 82a). In the first century C.E., Josephus explained to his Roman public: “The Lawgiver showed the Law [Torah] to be the best and the most necessary means of instruction, by enjoining the people to assemble not once or twice, or frequently, but every week, while abstaining from all other work, in order to hear the Law and learn it in a thorough manner—a thing which all other lawgivers seem to have neglected” (Contra Apionem II). Through prayer, we speak to God. Through Torah, God speaks to us, as it is written: “Every day a voice goes out from Horeb [Sinai]” (Pirkei Avot 6:2). Every Torah service is a re-enactment of the original giving and receiving of Torah at Mount Sinai.

,Psalm 86:8 אֵ י ן כָּ מֽ ֹ ו ָך בָ אֱ לֹהִ ים, יְהוָֹ ה, ,There is none like You, Adonai 145:13 וְ אֵ י ן כְ ּ מַ עֲ שֶ ֽׂ ָיך : among the gods, and there are no מַ לְ כ ּ ו תְ ָך מַ לְ כ ּ ו ת כּ ל ־ ֹע לָ מִ י ם , deeds like Yours. Your dominion ָ is an everlasting dominion. Your ּ ו מֶ מְ שַׁ לְ ּתְ ך ְבּ כ ל־דּוֹ ר וָ דֹר: governance endures throughout the generations. From Psalms יְ ה וָֹ ה מֶ ֽלֶ ְך , יְ ה וָֹ ה מָ לָ ְך , .Adonai is the Sovereign Ruler 10:16, 93:1, Exodus 15:18 יְהוָֹ ה יִמְ ְלֹך לְ עוֹלָ ם וָעֶ ד. Adonai rules. Adonai will rule forever. :11 יְהוָֹ ה עֹז לְעַ ּמוֹ יִ ּתֵ ן , May the Eternal One give strength יְ ה וָֹ ה יְ בָ רֵ ְך אֶ ת־עַ ּמ וֹ בַ שָׁ ּ ל וֹ ם : to God’s People; may the Eternal One bless God’s People with peace. אַ ב הָ רַ חֲ מִ י ם , הֵ י טִ ֽ י בָ ה Av HaRachamim, let Your will בִרְ צוֹנְ ָך אֶ ת צִ ּיוֹ ן, ּתִ בְנֶ ה favour Zion; build the walls of ח וֹ מ וֹ ת יְ ר וּ שָׁ לָ ֽ יִ ם . .Jerusalem

From Psalm כִּ י בְ ָך לְבַ ד בָּטָ ֽחְ נוּ, מֶ ֽלֶ ְך אֵ ל In You alone do we trust, Sovereign 51:20 רָ ם וְנִשָּ ׂא, אֲ דוֹ ן ע ֹ ו לָ מִ י ם : God, high and exalted, Sovereign of worlds.

186 All rise. The Ark is opened.

Numbers 10:35 וַ ּיְהִ י בִּנְ סֹֽעַ הָאָ רֹן וַ ּיֹֽאמֶ ר Whenever the Ark would set out on its מֹשֶ ה: קוּמָ ה יְ ה וָֹ ה וְ יָ פֻ ֽ צ וּ :journey, Moses would proclaim אֹ יְ בֶ ֽ י ָך וְ יָ נֻ ֽ ס וּ מִ שַׂ נְ אֶ ֽ י ָך מִ פָּ נֶ ֽי ָך : Arise, Adonai, and let Your enemies“ be scattered; let those who hate You flee from before You.” Isaiah 2:3 כִּ י מִ צִּ ּיוֹ ן ּתֵ צֵ א תוֹרָ ה ,For Torah shall emanate from Zion וּדְ בַ ר־יְהוָֹה מִ ירוּשָׁ לָ ֽיִם: .the word of the Eternal from Jerusalem בָּ ְרוּך שֶׁ נָּתַ ן ּתוֹרָ ה לְעַ ּמוֹ Praised is the One who in holiness has ִ י שְ ׂ רָ אֵ ל בִּ קְ דֻ ׁ ּ שָ ת ֹ ו : .given Torah to the People of Israel Deuteronomy שְׁ מַ ע יִ שְ ׂ רָ אֵ ל יְ ה ָוֹ ה אֱ ל ֹהֵ ֽ י נ ּו Hear, O Israel: the Eternal One is 6:4 יְ ה ָ וֹ ה אֶ חָ ד: !our God, the Eternal God is One אֶחָ ד אֱ לֹהֵ ֽינוּ, גָּדוֹ ל אֲ דוֹנֵ ֽינוּ, Our God is one; Our Sovereign is קָ דוֹשׁ שְׁ מ וֹ . .great; holy is God’s name

Psalm 34:4 גַּדְּ לוּ לַ יהוָֹ ה אִ ּתִ י ּ ו נְ ר ֹ ו מְ מָ ה O magnify the Eternal with me, and שְׁ מ ֹ ו ַ י חְ דָ ּ ו : .together let us exalt God’s name

The Ark is closed. The Torah is honoured in procession.

hear O Israel”) “) שְׁמַע יִשְׂרָאֵל whenever the Ark would set“) וַ ְ ּיהִ י ִבּ נְ ֹס עַ הָ אָ ֹר ן out”) This battle cry from Moses refers is an act of listening. We do not bring forth to the protective nature of Torah. The Ark would our own words. The self is silent; the spirit of the travel at the centre of the encampment People Israel speaks. (Rabbi Abraham Joshua throughout the wilderness wanderings; so long Heschel, adapted) as Torah was in the midst of the People, no harm could come to them.

187 I Chronicles לְ ָך , יְ ה וָֹ ה , הַ גְ ּ דֻ ּלָ ה וְ הַ גְ ּ ב ּ ו רָ ה ,Yours, Adonai, is the greatness 29:11 וְ הַ ּתִ פְ אֶ ֽרֶ ת וְ הַ נֵּֽצַ ח וְ הַ הוֹד, ,the power, the glory, the victory כִּ י־כֹל בַּשָׁ ּ מַ ֽיִ ם וּבָאָ ֽרֶ ץ, the majesty. All that is in heaven ָ and earth is Yours. Yours is the לְ ך יְ ה ָ ֹ ו ה הַ ּמַ מְ לָ כָ ה וְ הַ ּמִ תְ נַ ּ שֵ ׂ א dominion, Adonai; You rise above לְ ֹכ ל לְ ֹר אשׁ : .every height :9 ר ֹ ו מְ מ ּ ו יְ ה ָ ֹ ו ה אֱ ל ֹ הֵ ֽ י נ ּ ו Let us exalt Adonai our God and וְ הִ שְׁ ּתַ חֲ ו ּ ו לְ הַ ר ק ְ ד שׁ ֹ ו , ,worship at God’s holy mountain כִּ י קָ דוֹשׁ יְהוָֹ ה אֱ לֹהֵ ֽינוּ: .for holy is the Eternal our God

All are seated.

.Yours, Adonai”) According to invisible, spanning space as well as time“) לְ ָך יְ ה ָוֹ ה tradition, this phrase was first spoken by Community prayer, then, adds another King David when he saw how generously the dimension which is not accessible to the people contributed toward the future Temple. one who would go off alone into the woods He attributed such generosity of the human to commune with God in nature. For many, spirit to the greatness of God. although perhaps not for all, being in It is customary to show honour to the community makes prayer itself easier. It helps Torah by turning toward it as it is carried to make manifest the Presence of the Holy One, in procession throughout the sanctuary. whom the Psalmist describes as “enthroned let us exalt Adonai our upon the praises of the People Israel” (Psalm“) רוֹמְ ּמו יְהוָֹ ה אֱ לֹהֵ ּינו God”) Standing before God in prayer, I 22:4). (Rabbi Jakob Petuchowski) do not stand alone. I stand in the company of my People, a company both visible and

188 ברכות התורה Torah Blessings

Before the Torah is read:

בָּרְ כוּ אֶ ת יְיָ ּהַמְ בֹרָ ְך : Praise the Eternal One who is praised. בָּ ּרו ְך יְיָ הַמְּ בֹרָ ְך לְ עוֹלָ ם וָעֶ ד: Praised be the Eternal One who is praised forever and ever! בָּ ְרוּך יְיָ ּהַמְ בֹרָ ְך לְ עוֹלָ ם וָעֶ ד: Praised be the Eternal One who is praised forever and ever! בָּ ר וּ ְך אַ ּתָ ה , יְ יָ ,Praised are You, Adonai our God אֱ לֹ הֵ ֽ י נ ּ ו , מֶ ֽ לֶ ְך הָ ע ֹ ו לָ ם , Sovereign of the Universe, who has chosen us from among all the אֲשֶׁ ר בָּ ֽחַ ר בָּ ֽנוּ מִכּ ל ּהָעַמִ ים, .peoples by giving us Your Torah וְנָ ֽתַ ן לָ ֽנוּ אֶ ת ּתוֹרָ תוֹ. בָּ ְרוּך ּאַתָ ה יְיָ, נוֹתֵ ן הַ ּתוֹרָ ה. Praised are You, Adonai, Giver of the Torah.

After the Torah is read:

בָּ ר וּ ְך אַ ּתָ ה , יְ יָ ,Praised are You, Adonai our God אֱ לֹ הֵ ֽ י נ ּ ו , מֶ ֽ לֶ ְך הָ ע ֹ ו לָ ם , Sovereign of the Universe, who has given us the Torah of truth, and אֲשֶׁ ר נָ ֽתַ ן לָ ֽנוּ ּתוֹרַ ת אֱמֶ ת, thereby has implanted everlasting וְחַ יֵּי עוֹלָ ם נָטַ ע בְּ תוֹכֵ ֽנוּ. .life within us בָּ ְרוּך ּאַתָ ה יְיָ, נוֹתֵ ן הַ ּתוֹרָ ה. Praised are You, Adonai, Giver of the Torah.

praise the Eternal One”) This call of Israel begins and ends with its relationship to“) בָּ רְ כ ּו אֶ ת יְ יָ to the congregation to praise God prior to the Torah. Therefore, some prefer to describe is based on the practice of Ezra the the receivers of Torah as “the Choosing People.” the Torah“) ּתוֹרַ ת אֱמֶ ת וְחַ יֵּי עוֹלָ ם נָטַ ע בְּ תוֹכֵ ּנו .Scribe as described in Nehemiah 8:6 who has chosen us”) The “cho- of truth . . . has implanted everlasting“) אֲ שׁ ֶ ר ָבּ חַ ר ָבּ נ ּו sen people,” but chosen for what? Not for plea- life within us”) ”The Torah of truth” refers to the sure, surely, not for power. The “choice” of a peo- Written Law, that is, the five books of Moses; “the ple means the acceptance by them of a specific eternal law implanted within us” refers to the vocation . . . to practice and exemplify Oral Law, that is, the Mishnah. (Rabbi Yaakov ben a new way of living. (Leon Roth) Asher, The Tur) The concept of chosenness is often misunderstood. The uniqueness of the People

189 ברכת הגומל For One Rescued from Danger

One who has survived danger recites: בָּ ְרוּך ּאַתָ ה, יְיָ אֱ לֹהֵ ֽינוּ, מֶ ֽלֶ ְך ,Praised are You, Adonai our God הָ ע וֹ לָ ם , הַ גּ וֹ מֵ ל לַ חַ ָ ּיבִ ים ט וֹ ב וֹ ת , Sovereign of the Universe, who שֶׁ ְ ּ ג מָ לַ ֽ ִ נ י כּ ל ט וֹ ב . ,bestows goodness upon those in need and has shown me every kindness.

Congregation responds: ָ ְ מִ י שׁ ֶ ְ ּ ג מָ ְ ל ך /שׁ ֶ ְ ּ ג מָ ֵ ל ך ּכ ל ט וֹ ב , May the One who has shown you ָ ְ ה ּו א יִ גְ מ לְ ך / יִ גְ מָ לֵ ך ּכ ל ט וֹ ב . סֶ ֽ לָ ה ! great kindness continue to bestow such goodness upon you. Selah!

שהחיינו For Life

בָּ ְרוּך ּאַתָ ה, יְיָ אֱ לֹהֵ ֽינוּ, מֶ ֽלֶ ְך הָ עוֹלָ ם, ,Praised are You, Adonai our God שׁ ֶהֶחֱ יָ ֽנוּ וְקִ ּיְמָ ֽנוּ וְהִ גִּיעָ ֽנוּ לַ ּזְמַ ן הַ ֶ ּזה. Sovereign of the Universe, for giving us life, for sustaining us, and for enabling us to reach this moment.

blessing for one rescued from“) ִ ּ ב רְ ַ ּכת הַ גּוֹמֵ ל complete healing”) Healing is“) ְ ר פ ּו ָ א ה שׁ ְ ֵ ל ָ מ ה not the same as a cure. We pray that healing danger”) A person to whom a calamity has includes a return to physical health, but healing occurred should make it known to the public, can also come in the forms of acceptance and so that many others may entreat God’s peace. (For additional prayers of healing, see mercy on his behalf. (Babylonian Talmud, page 476.) Chullin 78a)

190 תפילות לחולים Prayers for Healing

Heal me, Eternal מִ י שׁ ֶ ֵבּ רַ ְך אֲ ב ֹ ו תֵ ֽ י נ ּ ו , אַ בְ ָרְ הָ ם , May the One who blessed our ancestors, Abraham, Isaac, and One, and I shall .be healed יִצְחָ ק, וְיַעֲ קֹב, שָ ׂרָ ה, רִבְקָ ה, ( 17:14) רָחֵ ל, וְלֵאָ ה, הוּא יְבָרֵ ְך וִ ירַפֵּ א Jacob, Sarah, Rebekah, Rachel, and ְ Leah, now bring healing to those אֶ ת הַ חוֹלִ ים. הַ ָ ּקדוֹשׁ בָּ רוּך who are ill. May the Holy One show הוּא ָּ יִמלֵ א רַחֲמִ ים עָלֵ יהֶ ם them compassion and graciously לְ הַ חֲ לִ ימָ ם וּ לְ רַ פּ ְ א וֹ תָ ם , .restore their health and strength לְ הַ חֲ זִ יקָ ם וּ לְ הַ חֲ י וֹ תָ ם . וְ יִשׁ ְ לַ ח Grant each of our loved ones refuah לָהֶ ם בִּמְהֵרָ ה רְ פוּאָ ה שׁ ְ לֵמָ ה, sh’leimah, complete healing: healing of the body and healing of the soul. רְ פוּאַ ת הַ נֶּ ֽפֶשׁ וּרְ פוּאַ ת הַ גּ וּ ף, May good health come speedily to all בְּ ְתוֹך שׁ ְאָ ר חוֹלֵ י יִשְׂרָאֵ ל the ailing, together with the People of הָשׁ ַ ָּ תא בַּעֲגָלָ א וּבִ זְמַ ן קָרִ יב, .Israel. And let us say: Amen וְ ֹנ א מַ ר : אָ מֵ ן :

One may offer a personal prayer for a loved one in need of healing. יְהִ י רָ צוֹ ן מִ לְפָנֶ ָֽיך , יְיָ אֱ לֹהַ י וֵ אלֹהֵ י May it be Your will, Adonai, my God אֲ בוֹתַ י, שׁ ֶ ּתִשׁ ְ לַ ח מְהֵרָ ה רְ פוּאָ ה and God of my ancestors, that You שׁ ְ לֵמָ ה מִ ן הַשׁ ָּמַ ֽיִ ם, רְ פוּאַ ת הַ נֶּ ֽפֶשׁ quickly send a complete healing from וּ רְ פ וּ אַ ת הַ גּ וּ ף לַ ח וֹ לֶ ה /לַ ח וֹ לָ ה , heaven, healing for the soul, and ֶבּ ן / ַבּ ת , healing for the body, for the בְּ ְתוֹך שׁ ְאָ ר חוֹלֵ י יִשְׂרָאֵ ל. , ailing, son/daughter of together with the ailing of Israel.

מִ י שׁ ֶ בֵּרָ ְך אֲ בוֹתֵ ּינו מִ י שׁ ֶ בֵּרַ ְך אִ ּמוֹתֵ ּינו אַבְרָ הָ ם, יִצְחָ ק וְיַעֲ קֹב. מְ קוֹ ר הַבְּרָ כָ ה לַאֲ בוֹתֵ ּינו מִ י שׁ ֶ בֵּרָ ְך אִ ּמוֹתֵ ּינו Bless those in need of healing ָ ׂ ש רָ ה , רִ בְ קָ ה , ֵ ל ָא ה ְ ו רָ חֵ ל . ְ ר פ ּו ָ א ה שׁ ְ ֵ ל ָ מ ה with the renewal of body, May the One who blessed our mothers, the renewal of spirit. May the One who blessed our fathers, And let us say: Amen. Hear our prayer and bless us as well. .Bless us with the power of Your healing מִ י שׁ ֶ בֵּרַ ְך אֲ בוֹתֵ ּינו .Bless us with the power of Your hope מְ קוֹ ר הַבְּרָ כָ ה לְאִ ּמוֹתֵ ּינו May the Source of strength May our hearts be filled with understanding who blessed the ones before us And be strengthened by the power of Your love. help us find the courage to make our lives a blessing. Bless us with the vision for tomorrow. And let us say: Amen. Help us to reach out to those in pain. May the warmth of friendship ease our sorrow. (Debbie Friedman) Give us courage, give us faith, show us the way. (Cantor Lisa Levine)

191 All rise. The Torah is lifted.

Deuteronomy וְ זֹאת הַ ּתוֹרָ ה אֲשֶׁ ר שָ ׂם ֹמ שֶ ה This is the Torah that Moses placed before the People of 4:44, Numbers 9:23 לִפְנֵי בְּנֵי יִשְ ׂרָאֵ ל, עַ ל פִּ י יְ הוָֹ ה Israel, the word of the Eternal בְּיַ ד מֹשֶ ה: .through the hand of Moses

ברכות ההפטרה Haftarah Blessings

Haftarah means “completion.” Excerpts from the biblical books of Prophets are thematically linked to complement the Torah readings for Shabbat and Holy Days. Scholars debate when and why the Haftarah reading became ritualized. One theory suggests that during the tyrannical reign of Antiochus, when public Torah reading was outlawed, people began to read weekly sections from the books of Prophets to remind one another of what would be read from Torah if they were free to do so, or to remember which holiday would be fully observed if they were not at risk. Even after the Maccabean revolt restored our religious freedom (165 B.C.E.), the custom continued.

Before the Haftarah is read:

Leave it to the בָּ ר וּ ְך אַ ּתָ ה יְ יָ אֱ לֹ הֵ י נ ּ ו מֶ לֶ ְך ,Praised are You, Adonai our God Sovereign of the Universe, who People Israel. If they themselves הָ עוֹלָ ם אֲשֶׁ ר בָּחַ ר בִּנְבִאִ ים ,are not prophets ט וֹ בִ י ם וְ רָ צָ ה בְ דִ בְ רֵ י הֶ ם has chosen good prophets and has been pleased with their words, then they are the children of הַ נֶּ אֱ מָ רִ י ם בֶּ אֱ מֶ ת ; for they were spoken in truth. prophets. P’sachim) ְ (4:11 בָּ רוּך ּאַתָ ה יְיָ, הַבּוֹחֵ ר בַּ ּתוֹרָ ה Praised are You, Adonai, who ּ ו בְ ֹמ שֶ ה עַבְדּוֹ וּבְיִשְ ׂרָאֵ ל עַ ּמוֹ, has chosen the Torah, Your ּ ו בִ נְ בִ י אֵ י הָ אֱ מֶ ת וָ צֶ ֽ דֶ ק . ,servant Moses, Your People Israel and the prophets of truth and righteousness.

and the prophets of and peace, and the love of fellow man continue“) ּו בִ נְ בִ י אֵ י הָ אֱ מֶ ת וָ צֶ דֶ ק truth and righteousness”) It is 2,500 years to be upheld, at least as ideals. The old worlds since the age of the prophets. We now live may have gone; but the contribution of their in another world. Our generation and those spiritual giants has left an ineffaceable imprint who come after us will mould their lives on all who have come later and, whether we are in conditions of which the ancients never aware of it dreamed. But human values have not changed. or not, we are nourished by it. The values of truth and righteousness, mercy (David Ben-Gurion)

192 After the Haftarah is read:

בָּ ְרוּך ּאַתָ ה, יְיָ אֱ לֹהֵ ֽינוּ, מֶ ֽלֶ ְך ,Praised are You, Adonai our God הָ עוֹלָ ם, צוּר כּ ל הָ עוֹלָמִ ים, Sovereign of the Universe, Rock ַ צ דִ ּ י ק בְּ כ ל הַדּוֹ רוֹת, הָאֵ ל of all the worlds, Righteous in all generations, the Almighty, the הַ נֶּ אֱ מָ ן , הָ א ֹ ו מֵ ר וְ ע ֹ ו שֶ ׂ ה , ,Faithful One, who says and does הַ מְ דַ בֵ ּ ר ּ ו מְ קַ יֵ ּ ם , שֶׁ כּ ל דְ ּבָרָ יו who speaks and fulfills, all of whose אֱ מֶ ת וָ צֶ ֽ דֶ ק . .words are true and just

נֶ אֱ מָ ן אַ ּתָ ה הוּא יְיָ אֱ לֹהֵ ֽינוּ, ,Dependable are You, Adonai, our God וְ נֶ אֱ מָ נִ י ם דְ ּבָרֶ ֽ ָיך , וְדָ בָ ר אֶחָ ד and dependable are Your words, and מִ דְ ּ בָ רֶ ֽ ָיך אָ חוֹ ר לֹא יָשׁ וּב רֵ יקָ ם, not one of Your words is ever retracted כִ ּ י אֵ ל מֶ ֽ לֶ ְך נֶ אֱ מָ ן וְ רַ חֲ מָ ן אָ ֽ ּתָ ה . ,unfulfilled, for You are the Almighty בָּ ר ּ ו ְך אַ ּתָ ה יְ יָ , הָ אֵ ל הַ נֶּ אֱ מָ ן a Sovereign who is dependable and בְּ כ ל דְ ּ בָ רָ י ו . .merciful Praised are You, Adonai, the Almighty who is dependable in all Your words. רַחֵ ם עַ ל צִ ּיוֹ ן כִּ י הִ יא בֵּ ית Have compassion on Zion for it is חַ ֵ ּי ֽינוּ , וְלַעֲלוּבַת נֶ ֽ ֶ פ שׁ ּת ֹ ו ׁ ִ ֽש י עַ the house of our survival. May the one בִ ּ מְ הֵ רָ ה בְ יָ מֵ ֽ ינוּ . whose soul is humiliated be delivered בָּ ר ּ ו ְך אַ ּתָ ה יְ יָ , מְ שַ ׂ ּמֵ ֽ חַ צִ ּי וֹ ן בְ ּ בָ נֶ ֽ י הָ . .speedily and in our days Praised are You, Adonai, who causes Zion to rejoice in her children.

who speaks and fulfills”) This“) הַ מְ דַ ֵ ּ ב ר ּו מְ קַ ֵ ּים -Righteous in all genera“) צַדִּיק בְּכ ל הַ דּ וֹ ר וֹ ת tions”) Though the prophets invoke justice and fragile life between birth and death can neverthe- righteousness again and again, proclaiming their less be a fulfillment—if it is a dialogue. In our life God as the God of righteousness, they are not real- and experience we are addressed; by thought and ly satisfied with this abstraction, which is actually speech and action, by producing and influencing a form of conceptualization. They wish to address we are able to answer. For the most part we do not man’s heart, which they treasure more highly than listen to the address, or we break into it with chat- his mind, and arouse his compassion as a mode of ter. But if the word comes to us and the answer awareness commensurate with the suffering . . . of proceeds from us, then human life exists, though his fellow man. (Sheldon Blank) brokenly, in the world. Because of its emphasis on social justice and its The kindling of the response is the “spark” of interest in the prophets’ urgent call for action, the soul; the blazing up of the response, which has often been called “Prophetic occurs time and again, to the unexpectedly Judaism.” approaching speech, we term “responsibility.” (Martin Buber)

193 שַ ׂ ּמְ חֵ ֽ נ וּ יְ יָ אֱ ל ֹהֵ ֽ י נ ּ ו בְ ּ אֵ לִ יָ ּ ֽ ה ּ ו הַ נָּ בִ י א ,Cause us to rejoice, Adonai our God עַ בְ דֶ ּ ֽ ָך , וּבְמַ לְ כוּת בֵּ ית דָ ּוִ ד מְשִׁ יחֶ ֽ ָך , ,in the prophet, Your servant בִּמְהֵרָ ה יָבֹא וְיָגֵ ל לִבֵ ּ ֽנ ּ ו , עַ ל כִּ סְ א וֹ ,and in the reign of the House of David לֹא יֵשֵׁ ב זָר. וְ לֹא יִנְחֲ לוּ עוֹ ד אֲחֵרִ ים Your anointed one. Speedily may he אֶ ת כְּ בוֹ דוֹ, כִּ י בְשֵׁ ם ק ְ ד שׁ ְ ָך ִ נ ׁ ְ ש ַ ּ ֽב עְ ּתָ .arrive and cause our heart to exult ּלוֹ שֶׁ ּלֹא יִכְבֶּ ה נֵ רוֹ לְ עוֹלָ ם וָעֶד. ,Upon his throne no stranger will sit and others will no longer inherit his בָּ ְרוּך ּאַתָ ה יְיָ, מָגֵ ן דָּוִד. honour. For by Your holy name, You swore to him that his light will never be extinguished. Praised are You, Adonai, Shield of David. עַ ל הַ ּתוֹרָ ה, וְעַ ל הָעֲ בוֹדָ ה, For the Torah, for worship, for the וְעַ ל הַ נְּבִ יאִ ים, וְעַ ל יוֹם prophets, and for this Shabbat day הַ שַׁ ּ בָ ּ ת הַ ֶ ּז ה , שֶׁ ָ נ תַ ֽ ּתָ לָ ֽ נ וּ יְ יָ which You have given us, Adonai our God, for holiness and rest, for אֱ ל ֹ הֵ ֽינוּ, לִקְדֻשָׁ ּ ה וְלִמְ נוּחָ ה, ,honour and glory—for all this לְ כָ ב וֹ ד וּ לְ תִ פְ ָאַ ֽרֶ ת. עַ ל הַ כֹּ ל, ,Adonai our God, we thank You יְ יָ אֱ ל ֹהֵ ֽ י נ ּ ו , אֲ נַ ֽחְ נוּ מוֹדִ ים לָ ְך , and praise You. May the mouth וּמְבָרְכִ ים אוֹתָ ְך . יִתְבָּרַ ְך שִׁ מְ ָך of every living being praise Your בְ ּ פִ י כּ ל חַ י ּתָ מִ יד לְ עוֹלָ ם וָעֶ ד. .name continually and forever בָּ ְרוּך ּאַתָ ה יְיָ, מְקַדֵּשׁ הַשַּׁ בָּ ת. Praised are You, Adonai, who sanctifies the Sabbath.

the reign of the they say to you: ‘Behold the !’ go and“) ּובְמַ לְ ּכות בֵּ ית דָּ וִ ד מְשׁ ִ י חֶ ָך House of David, Your anointed one”) According plant your tree, and only afterwards go out to to the Bible, a personal Messiah will be born greet him” (Avot D’Rabbi Natan 31). from the line of King David. Throughout our The Reform movement maintains the Messianic history this belief has been met with Age as a religious ideal. Rather than praying skepticism, and many Jews place the emphasis for its spontaneous arrival, however, humanity on this world, the world of the here-and-now. must create it. For example, Rabbi Yochanan ben Zakkai used to say: “If you are about to plant a tree when

194 תפילות לקהל ולעם For Our Congregation and Our People

May the One who blessed our ancestors bless this sacred congregation, Hillel taught: all who serve it, and those who contribute to its future. May all who seek “Do not separate yourself from Your Presence find it here. the community.” (Pirkei Avot 2:5) Bless the House of Israel in all lands near and far. Uphold us, shield us from oppression and hatred, and bring to fulfillment the word of Moses, Your prophet: “The Eternal your God will make you a thousand times as Deuteronomy many as you are, and will bless you as promised.” And together we say: 1:11 Amen.

תפילה למלכות For Our Country, Its Leaders and Defenders

We pray for all who serve in positions of leadership and responsibility in our national life. Protect them as they aid and defend Your creation; inspire them to be responsive to Your will, so that Canada may be to the world an example of justice and compassion. Deepen our love for our country and our desire to serve it. Cause us to see clearly that the well- being of our nation is in the hands of all its citizens. Keep our homes safe from affliction, strife, and war.

(”prayer for our country“) ְ ּ תפִ י לָ ה לַ ַ ּמלְ כ ּו ת (”prayer for our congregation“) ְ ּ תפִ י לָ ה לַ ַ ּקהַ ל We short-circuit religion when we treat it purely Praying for the ruler of the country in which we as an affair between the individual and God. To live dates back to at least the first century C.E. function normally, the religious current Both Philo and Josephus speak of prayers that connecting the individual and God must pass were regularly offered for the Roman Emperor. By through the life of the people. (Rabbi Mordecai the seventeenth century it was Kaplan) the universal custom throughout all lands in Since Gaonic times (seventh to eleventh which Jews lived. centuries), a prayer has been offered for those Rabbi Chaninah taught: “Pray for the welfare who labour for the congregation. Even those who of the government, for were it not for the fear it provided the wicks for candle-lighting and the inspires, every inhabitant would swallow his wine for are praised for their neighbour alive.” (Pirkei Avot 3:2) commitment.

195 תפילה למדינת ישראל For the State of Israel

Because of Israel אָ בִֽינוּ שׁ ֶ בַּשָּׁ מַ ֽיִם, צוּר יִשְׂ רָ אֵ ל God in heaven, Rock and Redeemer of Israel, bless the State of Israel, the ְ the Jew knows that history is וְ ג ֹ ו אֲ ל ֹ ו , ָבּ רֵ ך אֶ ת מְ דִ י נַ ת messianism, that יִשְׂרָאֵ ל, רֵ אשׁ ִ ית צְמִ יחַ ת .first flowering of our redemption Shield it with Your love, spread over God’s guidance— however גְּאֻ ּלָתֵ ֽנוּ. הָ גֵ ן עָלֶ ֽיהָ בְּאֶבְרַ ת it Your canopy of peace; enlighten impenetrably ָ wrapped in חַ סְ דֶּ ֽ ך , ּ ו פְ ר וֹ שׂ עָ לֶ ֽ י הָ סֻ ַכּ ת its leaders with faith, and direct mystery—is never שׁ ְ ל ֹ ו מֶ ֽ ָך ; וּשׁ ְ לַ ח אוֹרְ ָך וַ אֲ מִ ּ ְ ת ָך them with Your good counsel. Our absent from the .life of the nations לְ רָ אשׁ ֶ ֽ י הָ , ָׂ ש רֶ ֽ י הָ וְ י ֹ ו עֲ צֶ ֽ י הָ , God, strengthen the hands of the (Eliezer Berkovits) וְתַ ְ ּקנֵ ם בְּעֵצָ ה טוֹבָ ה מִ ּלְפָנֶ ָֽיך . defenders of our sacred land; grant ּ them salvation and crown them חַ זֵק אֶ ת יְדֵ י מְ גִנֵּי אֶ ֽרֶ ץ with victory. Establish peace in ק דְּ שׁ ֵ ֽנוּ, וְ הַ נְחִ ילֵם אֱ לֹהֵ ֽינוּ the land, everlasting joy for all its יְשׁ וּעָ ה, וְעֲטֶ ֽרֶ ת ָ ּנִצחוֹ ן ּתְעַטְּרֵ ם; .inhabitants. And let us say: Amen וְנָתַ ָּ ת שׁ ָ לוֹם בָּאָ ֽרֶ ץ, וְשִׂמְחַ ת עוֹלָ ם לְ יוֹשׁ ְבֶ ֽיהָ , וְ נֹאמַ ר, אָ מֵ ן.

the first flowering fullest expression of mitzvot. Rabbi Moses“) רֵ אשׁ ִ ית צְמִ יחַ ת גְּאֻ ּלָתֵ ּנו of our redemption”) This phrase asserts that taught in the thirteenth century the establishment of the State of Israel is that the Jewish People can best apply the word more than a matter of politics or history. It of God “when living in the land of God.” All is a fulfillment of a Divine promise, as Moses mitzvot are imbued with redemptive power, but prophesied: “Even if you have been dispersed it seems that when matters of justice, welfare, to the most distant lands under heaven, the and care for the environment are fulfilled in Eternal your God will gather you in and bring Israel the impact is even greater. you back” (Deuteronomy 30:4). For the two millennia we were without a land of our own, we were also cut off fromthe

196 ברכת החודש For the New Month Babylonian יְהִ י רָ צוֹ ן מִ ּלְפָנֶ ָֽיך , יְיָ אֱ לֹהֵ ֽינוּ May it be Your will, Adonai our ,Talmud וֵ אלֹהֵ י אֲ בוֹתֵ ֽינוּ, שׁ ֶ ּתְחַדֵּשׁ עָלֵ ֽינוּ God and God of our ancestors, that B’rachot 16b אֶ ת הַחֽ ֹדֶשׁ הַ ּזֶה לְ טוֹבָ ה וְלִבְרָ כָ ה. the coming month renew us with Rabbi Yochanan וְתִ ֵּ תן לָ ֽנוּ חַ ִ ּיים אֲרֻ כִּ ים, חַ ִ ּיים שׁ ֶ ל goodness and blessing. Grant us long taught: “One שׁ ָ לוֹ ם, חַ ִ ּיים שׁ ֶ ל טוֹבָ ה, חַ ִ ּיים שׁ ֶ ל life: a life of peace, goodness, and who blesses the blessing; a life imbued with love of new moon in בְּרָ כָ ה, חַ יִ ים שׁ ֶּתְ הֵ א בָ ֽנוּ אַהֲבַ ת its time is like ּתוֹרָ ה וְיִרְאַ ת שׁ ָמַ ֽיִ ם, חַ ִ ּיים שׁ ֶ ּי ָּ ִמלְ אוּ Your Torah and devotion to Your one who has מִ שׁ ְ אֲ לוֹת לִבֵּ ֽנוּ לְטוֹבָ ה. אָ מֵ ן . סֶ ֽ ָ ל ה ! ’service; a life in which our hearts desires are fulfilled for good. Selah! welcomed God’s Presence.” Babylonian) מִ י שׁ ֶעָ שָׂ ה נִסִּ ים לַאֲ בוֹתֵ ֽינוּּ וְגָאַ ל May the One who performed Talmud, (Sanhedrin 42a אוֹתָ ם מֵעַבְ דוּת לְחֵ רוּת, הוּא יִגְאַ ל miracles for our ancestors, and led אוֹתָ ֽנוּ בְּקָ רוֹב, חֲבֵרִ ים כּ ל יִשְׂרָאֵ ל, ,them from bondage to freedom וְ ֹנ א מַ ר : אָ מֵ ן . redeem us soon, making all Israel one united People. Let us say: Amen. רֹ א שׁ ֽ חֹ ֶ ד שׁ ______According to our calendar, Rosh יִ הְ יֶ ה ְבּ י וֹ ם ______Chodesh ______will be observed הַבָּ א עָלֵ ֽינוּ וְעַ ל כּ ל יִשְׂרָאֵ ל לְ טוֹבָ ה. May this new month .______bring goodness to us and to the whole Household of Israel. יְ חַ דְ ּשׁ ֵ ֽ הוּ הַ קָ ּ דוֹשׁ בָּ רוּ ְך הוּ א עָ לֵ ֽינוּ ,May the Holy One, praised be God וְ עַ ל כּ ל עַ ּמוֹ בֵּ ית יִשְׂרָאֵ ל לְחַ ִ ּיים renew in us life and peace, joy and וּ לְשׁ ָ ל וֹ ם , לְ שָׂ שׂ וֹ ן וּ לְ שִׂ מְ חָ ה , לִ ישׁ וּ עָ ה ,happiness, deliverance and comfort ּ ו לְ נֶ חָ מָ ה , וְ ֹנ א מַ ר : אָ מֵ ן . .and let us say: Amen

blessing of the new month”) On new moon only after two trained witnesses“) ִ ּ ב ְ ר ַ ּכת ַ ה חֹ ֶ ד שׁ the Shabbat before the new moon, we announce testified to its sighting. Bonfires were set on the the coming of the new month. With minor varia- highest hilltops in concentric circles radiating tions, this is the prayer recited from Jerusalem to the furthest reaches of the by the Talmudic sage known simply as Rav. Diaspora, in order to ensure the proper In ancient times the Rabbinic Court in observance of the calendar. (Mishnah Rosh Jerusalem would declare the arrival of the HaShanah 2:2–4)

197 The Torah is returned to the Ark.

Psalm 148:13,14 יְ הַ לְ ל וּ אֶ ת־שֵׁ ם יְ ה וָֹ ה Let them praise the name of the כִּ י נִשְ ׂגָּב שְׁ מ וֹ לְ בַ דּ וֹ . Eternal, whose name alone is exalted. הוֹ דוֹ עַ ל אֶ ֽרֶ ץ וְשָׁ מָ ֽיִ ם׃ God’s grandeur reigns over earth ַ ו ָ ּֽ י רֶ ם קֶֽרֶ ן לְעַ ּמוֹ, ּתְ הִ ּלָ ה and heaven. God raises the might לְ כ ל־חֲסִ ידָ יו, לִבְנֵי יִשְ ׂרָאֵ ל of God’s People. Praise to all the faithful, the People of Israel, a עַ ם־קְ רֹבוֹ. הַ לְ לוּיָ ּה׃ People who draws near to God. Halleluyah!

Psalm 29 מִ ְ ז מ ֹ ו ר ְ ל דָ ִ ו ד : .A Song of David הָ בוּ לַ יהוָֹ ה, בְּנֵי אֵ לִ ים, ,Ascribe to the Eternal הָ בוּ לַ יהוָֹ ה כָּ בוֹד וָ עֹז: ,O celestial beings ascribe to the Eternal הָ ב וּ לַ י ה וָֹ ה כְּ ב וֹ ד שְׁ מ וֹ , !glory and might הִ שְׁ ּתַ חֲ ווּ לַ יהוָֹ ה Ascribe to the Eternal בְּ הַ דְ רַ ת ־ ֹֽ ק דֶ שׁ : .the glory of God’s name Bow before the Eternal with the splendour of holiness. The sound of God’s קוֹל יְהוָֹ ה עַ ל־הַ ּמָ ֽ יִ ם ! The voice of the Eternal is upon the waters! voice? The sound of questions אֵ ל ־ הַ כָּ ב ֹ ו ד הִ רְ עִ י ם ! dropped into the יְ ה וָֹ ה עַ ל ־מַ ֽ יִ ם רַ בִּ י ם : !The God of glory thunders The Eternal dominates mind like stones .into water ק וֹ ל ־ יְ ה וָֹ ה בַּ ֽ ֹּ כ חַ ; !the mighty seas Yes, that sound. (Rabbi Jill Hammer) קוֹ ל יְ הוָֹ ה בֶּהָדָ ר: !The voice of the Eternal is power קוֹ ל יְ הוָֹ ה שֹׁ בֵ ר אֲרָ זִים; !The voice of the Eternal is majesty וַ יְ שַׁ בֵּ ר יְ ה וָֹ ה אֶ ת־ The voice of the Eternal breaks cedars; the Eternal shatters אַ רְ ֵ ז י הַ ּ ְל בָ נ ֹ ו ן : .the cedars of Lebanon ַ ו ַ ּי רְ קִ ידֵ ם כְּ מוֹ־עֵ ֽגֶל, ;God makes them leap like a calf לְבָ נוֹן וְ שִ ׂרְ יוֹן, כְּ מוֹ בֶ ן־רְ אֵ מִ ים: Lebanon and Sirion like a young wild ox.

the voice of the Eternal is spoke. The whole world stood hushed into“) ק וֹ ל יְ ה ָוֹ ה בַּ ּכ ֹחַ power”) When God gave the Torah, no bird sang, breathless silence, and the Voice went forth and and no fowl flew, no ox bellowed, no angel proclaimed: “I am Adonai Your God.” (Exodus stirred a wing. The Serafim did not say: “Holy, Rabbah 29:9) Holy,” the sea did not roar, and no creature

198 מעריב שחרית מנחה קבלת שחרית מנחה לשבת מעריב שחרית למועדים תפילות למעגל לחול לחול לחול שבת לשבת ויום טוב ליום טוב ליום טוב קטנים לבית החיים י םלָ כֶ (”storyteller), there has always beenaneedfor hasalways there (storyteller), travelling agetothe Rabbinic of the preacher from prophets, From the Mosestothe Jewishdiscourse. and spiritual ofintellectual been aform has always Thesermon reality.” into you cantranslate isinitanything there into whatyou have learned, todiscover whether from yourbook, probe yourise us:“When instructs Moses Nachmanides Rabbi you agooddoctrine) People with peace. People; Eternal the bless the will The give will Eternal strength the to enthroned as Sovereign. the at flood; the Eternal is forever The wasEternal enthroned “Glory!” inGod’swhile Temple proclaim: all to calve, and strips forests the bare, voice of Eternal the causes hinds ofwilderness Kadesh tremble. The tremble. The theEternal makes Eternalthe makes wilderness the out lightning bolts. The voice of The voice the of carves Eternal as of old. and we return. shall our Renew days Turn us toward You, Adonai, paths are peace. ways of pleasantness and its all to it find happiness. Its ways are hold it fast, and cling who all it. It is atree of life for who those Mydoctrine, Torah. not Do forsake IhaveBehold given you agood ּ י ח בלֶ טוֹ קַ נָ תַ תִ ּ כִ

(“behold Ihavegiven

The is Ark closed. All areseated. magid

whole lifemaybemadebetter.” forarefreshing insightby whichtheir a thirst utmostattentionoutof The people the listenwith city. inevery Sabbath openedevery virtues—are humandecency, andother control, uprightness, wisdom—self- schoolsofpractical “Innumerable C.E.,observed: century first inthe Philo, writing dailylives. their people wisdomofTorahthe mightapplythe to andinspire, sothat toinstruct dynamic teachers ה, וְ ֽ וּבָ נָשֽׁוב , , וְ כֶ תֹמְ ֽיהָ 199 ל ה ב בוֹת יְ קוֹ : לַ הוָֹ חֹצֵ הֲ אֵ שׁ: ים ם עַ ֽ ֹ נ ־ י ֵ כ רְ דַ הָ י ֽ ֶ כ רָ ּ דְ ׃ ר ׁ ּ שָ אֻ מְ ֻש ְּר ָ ד ְכֵי־נֹֽע , ת וֹ לו ּ זֹֽבוּ׃ עֲ יִעֵ ץ־חַי י ם, לָ כֶ , : ם לָ וֹ ע לְ ל ֹל וֹ ל יכָ הֵ בְ וּ , ת וֹ ר עָ יְ ף ֹ ש חֱשֹף י ָרו ּב ֵיָלו יל ה ר :יָ יְ הוָֹ חִ בַּ מִ קָ דְ דֵ שׁ ל ה יל יְ קוֹ יָ הוָֹ ר. בָּ מִ חִ דְ ָ . ׃ ם ֹ ו ל שָׁ הָ י ֽ תֶ ֹ ו ב י תִ ְ נ ־נְת ֶֽיה ָ ֽנוּ, ה, ֽיךהֲ יְ יבֵ הוָֹ לֶ אֵ שִׁיֵֽו,י וָה ֵל י ָ ן, ּ יָ אַ ל לֵ וֹ ח יְ ה וָֹ ה יְ ל וֹ קו ְהוָה י ֹל ַי ה ים חֲ בָּ זִיקִי ָ ‎ ׃ ם דֶ ֶ ֽ ק ּ ְ כ ּ ו נ י ֽ מֵ ָ י שׁ ּ דֵ חַ ֵּש ֵֽינוּ כְּקֶֽד ּ ב; שָׁ יָ ל וּ בּו ָשׁב ’ ’ ! ד וֹ ב ּ כָ ״ : ר מֵ ֹ א וֹ אֹמ ָּבו וֹ יִתֵ ּ ח י טוֹב לֶ נָ כִּ ֽקַ תַ ֽתִ ּ ך לֶ ֽ מֶ ה ָ וֹ ה יְ ב ֽשֶׁ ְהו ֶֽל ת־ אֶ ֶת ְ ה עֹז מיְ לְ הוָֹ עַ ּ : ם וֹ ל שָּׁ ־בַ וֹ ב ָׁלו י וֹ אַ רָ תִ ל־תַ ּ ך רֵ בָ יְ ה וָֹ ה יְהוָה י ָר ְ מַ לַ ה וָֹ ה יְ ֹ ַמ ּ יא לַ הִ מַ ּ ל מ עַ ל ּ כֻ כ ּ ּ ת

ּ ּ יֵ וַי יֶ וַי ּ וְ 5:21 Lamentations 3:18,17 Proverbs 4:2, עלינו

Jewish tradition has dreams, not illusions. It knows that the world is not now a Garden of Eden. Redemption is a statement of hope. The Torah offers a goal worthy of human effort, to be realized over the course of history. The final, ideal state will not be bestowed upon humans by some miraculous divine fiat. According to classic Judaism, God alone is the divine ground of life but God has chosen a partner in the perfection process. The ultimate goal will be achieved through human participation. (Rabbi Irving Greenberg) The Aleinu is the prayer which looks toward that future redemption.

All rise.

The mission of עָ לֵ ֽ י נ וּ לְ שַׁ ֵבּ ֽ חַ לַ אֲ ד וֹ ן הַ ֹּ כ ל , It is upon us to praise the God of all, to ascribe greatness to the the Jewish People has never been to לָתֵ ת גְּדֻ ּלָ ה לְ יוֹצֵ ר בְּרֵ אשִׁ ית, make the world שֶׁ ּלֹא עָשָ ֽׂנוּ כְּ גוֹיֵ י הָאֲרָ צוֹת, Author of creation, who has not made us like the nations of the more Jewish, but to make it more וְלֹא שָׂמָ ֽנוּ כְּ מִ שְׁ פְּ חוֹת lands nor like the other families human. (Elie (Wiesel הָאֲדָמָ ה; שֶׁ ּלֹא שָ ׂם חֶ לְקֵ ֽ נוּ of the earth; who has not assigned כָ ּ הֶ ם , וְ ֹג רָ לֵ ֽ נ וּ כְ ּ כ ל הֲ מ ֹ ו נָ ם . our lot as theirs, nor our destiny as that of all the multitudes. וַ אֲ נַ ֽחְ נוּ כּ וֹרְ עִ ים וּמִ שְׁ ּתַ חֲ וִ י ם Therefore, we kneel, we bow in וּ מ וֹ דִ י ם לִ פְ נֵ י מֶ ֽ לֶ ְך מַ לְ כֵ י worship, and offer thanks before ּהַמְ לָכִ ים, הַקָּ דוֹשׁ בָּ ְרוּך הוּא. ,the Sovereign Ruler of all rulers the Holy One, praised be God: Isaiah 51:13 שֶׁ הוּא נוֹטֶ ה שָׁ מַ ֽיִ ם וְ יוֹסֵ ד Who spreads out the heavens and אָ ֽרֶ ץ, וּמוֹשַׁ ב יְקָ רוֹ בַּשָּׁ מַ ֽיִ ם establishes the earth, whose glory מִ ַּ מֽעַ ל, וּשְׁ כִ ינַת עֻ ּזוֹ בְּ ג בְ הֵ י ,dwells in the highest heaven whose mighty Presence is in מְ ר ֹ ו מִ י ם . ה ּ ו א אֱ ל ֹ הֵ ֽ י נ ּ ו , אֵ י ן the loftiest of heights. This is עוֹד. אֱמֶ ת מַ לְכֵּ ֽנוּ, אֶ ֽפֶ ס זוּלָ תוֹ, our God, there is no other; our true Sovereign, who is beyond exception.

our destiny”) Every people can be here. . . . The word of the One God penetrated“) גֹּרָ לֵ ּנו chosen for a history, for a share in the history of this people from its beginning. When the humanity. Each is a question which God has commandment of God awakes in man, freedom asked, and each people must answer. But more also opens its eyes; and where freedom history has been assigned this people than any commences, history begins. (Rabbi Leo Baeck) other people. God’s question speaks stronger

200 מעריב שחרית מנחה קבלת שחרית מנחה לשבת מעריב שחרית למועדים תפילות למעגל לחול לחול לחול שבת לשבת ויום טוב ליום טוב ליום טוב קטנים לבית החיים the wicked turn will toward You. All callwill upon Your name and even Your divine rule. Then all humanity false gods; and the perfect world by idolatry from the earth; wipe away the of glory Your power: banish Adonai our God. Soon may we behold We therefore place our hope in You, One.” One andbe God’s name be shall Onthat earth. the day,all shall God And it is said: “Adonai rule shall “Adonai reign will forever and ever.” As it written in is Your Torah: reign in glory. Yours,is and to all eternity You will them soon and forever. For sovereignty dominion, and You reign will over Then willall accept the yoke of Your glorious name, let them give honour. let them humble themselves. To Your loyalty. Before You, Adonai our God, must bend and tongue every swear to know that to You alone knee every the inhabitants of the earth come will ה ָ וֹ ה יְ told of atSinai, yousawnoshapeor form that ה יֶ Voice! There, onlyheard nothaving the הְ God. You יִ stood still, images,were stood still, stillisdead. The gods that What stands forward. God,feel Godasaliving, personal who goes seen, youmust make noimageofGod! You must there is none else.” above and below; on earth the Eternalthe heavens inthe is God “Know day this and it take to heart: As it is written inYour Torah:

(“God shall be”) Remember,(“God shallbe”) wewere

only

idols. God is a is God idols. All are seated.

living living over eternal! (Y.L. Peretz) eternal! be also must God towards striving our And future! eternal the is God always! is I am! God that Iam still. stands that present the in nor gone, has that past the in not is God higher. onward, follow, to strive must we And us. of ahead going always God, ד בוֹ כְ לִ וְ , לוּ ֽ פֹּ יִ וְ עוּ רְ כְ יִ , ינוּ ֽ ֹהֵ ל אֱ ה נּ, ִכ ְעּ ו ִפּֽלּ, ְל ְבֹד , ל ֽעַ ַַֽל ם וֹ ה ה ד ד: יִ יְ יֶ מוֹ הוָֹ הְ אֶ חָ ְ אֶ חָ וּשְׁמֹ ֶח : 201

, , י ה יְ כִּ הוָֹה , ם י בֵ שְׁ ֹ ו י יוֹשׁב : ה לֹךיְ הוָֹ יִמְ ֹ ֽך : ד ֹ ו ע ן י אֵ , ת חַ ֽ ָ ַת, א ְ ָ , יְ ֽינוּ, יָ אֱ לֹהֵ יו, בוֹ ד, בְּ כָ ו , , יְ יָ ן ים ץ, וּלִ הָ מִ אָ ֽרֶ , ם ה ם לֵ עוֹ לְ עֲ לָ וָ ד. מְ הֵ יהֶ עֶ רָ ְעֹל ָע . נֵי ׂר ֽךיִ אוּבְּ בָ בִ שָ קְ רְ מֶ שְׁ ֶֽ וֹם הוּא הַ וא ךבֶּֽ רֶ ּ ָ י הַ ה ן ם כוּת עוֹ לָ לְ י. בְּ מַ ּ דַ שַׁד . ְ אוֹת ה ת לִ בְּ פְ מְ רְ הֵ זֶעֻ תִ אֶ רָ ֽרֶ ֻז ּ הוּא ים מ ם הָ ֽיִ אֱ בַּ לֹהִ מַ מִ ּ שָׁ ִַֽםמ

ֽנוּ, ֵ וִ יקַ לוּבְּ כֻ לָ ּ

ּ ך לֶ ֽ מֶ לְ ה ָ ֹ ו ה יְ ה יָ הָ וְ : ר מַ אֱ נֶ וְ ֶא ַר: ו ָי ְהוָֹה ל ֶֽל ים רוֹת וְ לִ תוּן, ילִ הָ אֱ כָּ יִכָּ רֵתּ, , לֹךוְ מְ תִמ ֹ ְ י עֵ שְׁ רִ ִשׁע ְ ן. ֽיך וֹ לָ לְ נֶ פָ שׁו .ל ָנ י ל־ ל־ יא הִ א ָ תָ עְ דַ יָ וְ : וֹ ת רָ וֹ ת ּ בְ ב וּ ת ּ כָ ּ כַּכ ּב ב ֹר ֹ: ו ָד ְת ּ ל כּ לֹךמְ ֹ ע כְ רַע כּ ְ וּ ע דְ יֵ וְ וּ ר י ֽ ּ כִ יַ ץ. רֶ ֽ אָֽר . י ִּֽירו ְי ְעו ֽךוַ הֲ ל־לְ אֶ בֹתָ בָ בֶ שֵׁבת א ־ְב ֶֽ ל ָ ץ, יל־הָ בַּ אָ ֽרֶץ ַ

ך ּ ָ ת עֹל ֽך לְ אֶ מַ כוּתֶֽ תוּב ֽךכַּ כָּ תוֹ בְּ רָ תֶֽ ָ כּ ָ כוּת לְ לְ ֶ שֶׁל ּ ן ל ך וֶּה כֵּ לְ עַ נְקַ ֶהל ת מִ ץ רֶ ֽ אָ הָ ־ ל עַ וְע ָא ֶץ מ

ָ ּ ך י ֽ לֶ אֵ ת וֹ נ פְ הַ לְה ְנו ֵל י ד עוֹ וּלְ לְ עַ מֵ תִ ּ ָ תִ ּ : ד עֶ וָ ם לָ וֹ ע לְ ֹל ָע ר יִתיְקָ ִ ּ ך ל, י לְ בֵ כִּ תֵב ,כּיל יר גִּללְ עֲ בִ הַ ֲב רגּ ל־ ל־ ָ ּ כּ ע בַ ּ שָּׁב י כִּ הַ מַ ּ ך מְ שִׁמ כּ ־ ל עַל־כ ָ ּ ל לְ תַ קֵ כ תִ ּ וְ and your youth dream dreams, your old shall shall prophesy, your daughters Your sons and 4:39 Deuteronomy Isaiah 45:23 (Joel 3:1) shall see visions. Zechariah 14:9 Zechariah Exodus 15:18

קדיש יתום Mourner’s Kaddish

The Kaddish exhausts itself in glorification of God, in supplication for God’s Rule, and in invoking peace upon the House of Israel; but there is no reference to death or the Hereafter. The Kaddish is an amplification of the words of Job 1:21: “The Lord has given. The Lord has taken away. Praised be the name of the Lord.” When the dark grave swallows what was dearest to us on earth, it is then that Judaism bids us say: It was God who gave this joy unto us; it is God who hath taken it from us to Himself. We will not wail, nor murmur, nor complain. We will exclaim, Praised be the name of the Lord. . . . Precisely at the moment when it is hardest so to do, we lift up our voice to assert the essential holiness and goodness of the Infinite. (Rabbi , adapted)

All rise.

There is nothing יִתְ גַּדַּ ל וְיִתְקַדַּשׁ שְׁ מֵ ּה רַבָּ א. Magnified and sanctified be the great name of the One by whose so whole as the .broken heart אָ מֵ ן. בְּעָלְמָ א דִ ּ י בְרָ א Rabbi Menachem) כִ רְ ע ּ ו תֵ ּה , וְ יַמְ לִ ְיך מַ לְ כ ּ ו תֵ ּה .will the world was created. Amen May God’s sovereignty govern Mendel of Kotzk) בְ ּ חַ יֵ ּ י כ וֹ ן ּ ו בְ י וֹ מֵ י כ וֹ ן ּ ו בְ חַ יֵ ּ י our lives, and the life of the whole דְ כ ל בֵּ ית יִשְ ׂרָאֵ ל, בַּעֲגָלָ א :House of Israel, and let us say ּ ו בִ ְ ז מַ ן קָ רִ י ב , וְ אִ מְ ר ּ ו : אָ מֵ ן. .Amen

From Psalm יְהֵ א שְׁ מֵ ּה רַבָּ א מְבָרַ ְך May God’s great name be praised for all eternity. 113:2, Daniel 2:20 לְ עָ לַ ם ּו לְ עָ לְ מֵ י עָ לְ מַ יָ ּ א. ִ י תְ בָּ רַ ְך וְ ִ י שְׁ ּתַ בַּ ח , וְ ִ י תְ ּ פָ אַ ר ,Blessed and praised; glorified וְיִתְ רוֹמַ ם וְיִתְ נַשֵּ ׂא, וְיִתְ הַ דָּ ר ,exalted, and extolled; lauded וְ ִ י תְ עַ ּלֶ ה וְ ִ י תְ הַ ּ ָ לל שְׁ מֵ ּה honoured, and acclaimed be the ְ name of the Holy One, who is דְ ּ ק ּ ו דְ שָׁ א , בְּ רִ י ך ה ּו א , לְ עֵ ֽ ּלָ א ever to be praised, far above all the מִ ן כּ ל בִּ רְ כָ תָ א ְ ו שִׁ י רָ תָ א , blessings and songs of praise and ּתֻ שְׁ בְּ חָ תָ א וְנֶחֱ מָ תָ א דַּ אֲ מִ ירָ ן consolations which human lips can בְּ עָ לְ מָ א , וְ אִ מְ ר ּ ו : אָ מֵ ן. .utter, and let us say: Amen

may God’s great name”) One When the congregation responds to the“) יְהֵ א שׁ ְמֵ ּה רַ בָּ א must respond to the mourner’s Kaddish by mourner’s call with these words of affirmation, speaking these words with all of one’s power they sustain the world (Babylonian Talmud, (Babylonian Talmud, Shabbat 19b). Rashi and Sotah 49a). the Tosafot understand this to mean “with total concentration.”

202 מעריב שחרית מנחה קבלת שחרית מנחה לשבת מעריב שחרית למועדים תפילות למעגל לחול לחול לחול שבת לשבת ויום טוב ליום טוב ליום טוב קטנים לבית החיים peace to on descend uspeace and on all heavensreign high inthe cause May to One causes the who peace Amen.and letus say: of life come to us and Israel, all May blessing the and promise the ve·al Yis·ra·eil, kol ve·im·ru: O·seh sha·lom bim·ro·mav, Hu ya·a·seh sha·lom a·lei·nu ve·al Yis·ra·eil, kol ve·im·ru: Ye·hei she·la·ma ra·ba she·ma·ya min ve·cha·yim a·lei·nu be·al·ma ve·im·ru: le·ei·la bir·cha·ta kol min ve·shi·ra·ta tush·be·cha·ta ve·ne·che·ma·tave·yit·aleh ve·yit·ha·lal da·a·mi·ran she·mei de·Ku·de·sha, Yit·ba·rach ve·yish·ta·bach ve·yit·pa·ar ve·yit·ro·mam ve·yit·na·sei ve·yit·ha·dar Ye·hei she·mei ra·ba me·va·rach le·a·lam u·le·al·mei al·ma·ya. ve·im·ru: de·chol Yis·ra·eil, Beit ba·a·ga·la u·vi·ze·man ka·riv, be·cha·yei·chon u·ve·yo·mei·chon u·ve·cha·yei Be·al·ma di·ve·ra chir·u·tei, ve·yam·lich mal·chu·teiYit·ga·dal ve·yit·ka·dash she·mei ra·ba. Israel, Amen. and letus say: comfort are who to all bereaved. And together we say: May mourn who to and all Source the peace send of peace ·ein A·me . ·ein A·me . ·ein A·me in A·me . . ·ein. A·me be·r ich Hu ich be·r

, ל אֵ רָ ׂ שְ ִ י יִש ָא 203

א ל ׂה לוֹם יו, הוּא בִּ עֹשֶ מְ רוֹמָ שָׁ וםבּמ ומ ו וא

כּ ּ א א ן א יְ לָ יָהֵ בָּ מָ מִ מַ רַ שְׁ שְׁ ַי ל עַ וְ ּ ו נ י ֽ לֵ עָ ם וֹ ל שָׁ ה ׂ שֶ עֲ יַע ֶׂה שׁלו ָל ְע

,

. ל ן מֵ אָמ כּ ל עַ וְ ּ ו נ י ֽ לֵ עָ ם י ָל ְע : ּ ו ר מְ אִ וְ , ל אֵ רָ ׂ שְ יִ ְׂר ֵל, ו ִמ . ן מֵ אָמ Amen. : ּ ו ר מְ אִ וְ ִמ

ּ יִ חַ וְ ַי

Guide to Pronunciation

Symbol/ Pronunciation Name Vowels Pronunciation Name Letters א alef silent)) ַא, ֲא patach a (as in “papa”) ּב bet b ָא kamatz a (as in “father”) ב vet v א, ְ א kamatz katan o (as in “ought” ג, ּג gimmel g or “coat”) ד, ּד dalet d ֹו, אֹ cholam o (as in “Torah” or “coat”) ה heh h ּו shuruk u (as in “flute”) ו vav v ֻא kubutz u (as in “flute”) ז zayin z ְא sheva na ә (as in “carpet”) ח chet ch (as in ” and“ ְא sheva nach silent, used to close a syllable “Chanukah”) ט tet t ֶא, ֱא segol e (as in “let”) י yud y ֵא, ֵאי tzerei ei (as in “weigh”) ּכ, ּך kaf/final kaf k ִא, ִאי chirik i (as in “machine” or “ink”) כ, ך chaf/final chaf ch (as in “Bach” and “baruch”) ל lamed Diphthongs l מ, ם mem/final mem m ַאי, ָאי (”ai (as in “aisle נ, ן nun/final nun n ֹוי (”oi (as in “boil ס samech s ע ayin silent)) ּפ peh p פ, ף feh/final feh f צ, ץ tzadi/final tzadi tz (as in “”) ק kuf k ר resh r ׁש shin sh ׂש sin s ת, ּת tav t

593 Glossary of Names and Terms

Abraham ibn Ezra (1089–1164), Spanish-born poet, philosopher, astrologer, and scientist, best known for his commentary on the Bible which emphasized the grammar and literal meaning of the text. Ahad HaAm (One of the People) (1856–1927), pen name of Asher Hirsch Ginsberg, Russian-born Hebrew essayist, father of spiritual and cultural . Amichai, Yehuda (1924–2000), German-born Israeli, considered Israel’s leading poet of the late 20th century, an early proponent of writing in colloquial Hebrew. Amora (pl. ), Talmudic authorities in Israel and Babylonia ca. 200–500 C.E., creators of the . , sacred books from pre-Mishnaic times, such as Maccabees and The Wisdom of Ben Sirah, excluded from the canon of the Tanach. Ark, the Aron or Aron HaKodesh (Holy Ark), receptacle containing the Torah scrolls in a synagogue.

Baal Shem Tov (Master of the Good Name) (ca. 1700–1760), designation of Israel ben Eliezer from Podolia in the Ukraine, founder of Chasidism. Bachya ibn Pekuda (ca. 1050–1120), Spanish religious philosopher, author of The Duties of the Heart. Baeck, Leo (1873–1956), German-born rabbi and theologian, spiritual leader of German Reform Judaism. Ben-Gurion, David (1886–1973), Polish-born Labour Zionist leader, Israel’s first Prime Minister. Berkovits, Eliezer (1908–1992), rabbi, theologian, Modern Orthodox educator, Holocaust survivor. Beruriah (2nd c. C.E.), distinguished in the Talmud as a woman who participated in legalistic discussion, wife of the Tanna Rabbi Meir. Bialik, Chayim Nachman (1873–1934), Polish-born Hebrew poet and essayist, leading figure in the development of modern Hebrew poetry. Bible, see Tanach. Borowitz, Eugene (1924– ), American rabbi, leading theologian of the Reform Movement. Buber, Martin (1878–1965), influential Vienna-born religious philosopher whose works include I and Thou and translation of the Bible into German.

Carlebach, Shlomo (1925–1994), German-born rabbi, prolific composer of religious music, singer, and recording artist. Chanukah (dedication, inauguration), eight-day celebration, beginning 25th of Kislev, commemorat- ing the 165 B.C.E. victory of the Maccabees over the Syrian-Greek ruler Antiochus Epiphanes, and the subsequent rededication of the Temple. Chasidism, religious and social movement emphasizing joy in reaching the Divine, founded by the Tov. Chidushim, innovative interpretations of Written Law (Torah) or Oral Law (Talmud). Chol HaMo’eid (ordinary days of a Festival), days between the holy days that begin and conclude Pesach and Sukkot. Cohen, Hermann (1842–1918), leading 19th c. Jewish philosopher, systematizer of Ethical Mono­theism.

Deuteronomy Rabbah, see Midrash. Diaspora, Jewish community living outside Israel. Disraeli, Benjamin (1804–1881), English author, Prime Minister of England, raised to the peerage as Lord Beaconsfield by Queen Victoria. Dubnow, Simon (1860–1941), Russian-born historian, author/editor of a universal history of the Jewish People emphasizing social factors. < 594 Ecclesiastes Rabbah, see Midrash. Eitz Yosef, commentary on prayers by Rabbi Chanoch Zundel ben Rabbi Yosef, himself known as Eitz Yosef (19th c.). Elbogen, Ismar (1874–1948), German-born scholar, author of Jewish , A Comprehensive History. Etrog (citron), one of the used during Sukkot. Exodus Rabbah, see Midrash. Ezra the Scribe (5th c. B.C.E.), leader who brought exiled Jews from Babylon back to Judea, where he reformed religious observance and community life.

Fackenheim, Emil (1916–2003), German-born Canadian-Israeli rabbi and philosopher, post- Holocaust theologian. Festivals, the three Pilgrimage Festivals: Pesach, , and Sukkot/Sh’mini Atzeret. Frank, Anne (1929–1945), German-born Dutch Holocaust victim, author of the diary recording her childhood years in hiding (1942–1944) from the Nazis. Frankl, Viktor (1905–1997), Viennese physician, psychiatrist, author, and Holocaust survivor, author of Man’s Search for Meaning. Freehof, Solomon (1892–1990), British-born Reform rabbi, set standard for Reform Halachah; chair of CCAR Committee on Liturgy, which produced The . Fromm, Erich (1900–1980), German-born American author and psychoanalyst, author of The Art of Loving.

Geiger, Abraham (1810–1874), German scholar and rabbi, early leader of Reform Judaism. Gemara (completion), commentary on the Mishnah. Mishnah and Gemara make up the Talmud. Gemilut chasadim, deeds of loyal kindness; acting responsibly toward one another. Genesis Rabbah, see Midrash. (sing. Gaon), heads of Talmudic academies and intellectual leaders of the Babylonian Jewish community ca. 600–1050 C.E. “Gaon” refers as well to certain outstanding scholars of later times. (Rabbi Levi ben Gershon, Ralbag) (1288–1344), Provençal philosopher, mathematician, astronomer, Bible commentator, and Talmudist. Glückel of Hameln (1646–1724), German diarist and business woman. Greenberg, Irving (1933– ), American Orthodox rabbi, founder of National Jewish Center for Learning and Leadership (CLAL), advocate of Jewish pluralism.

Haftarah (conclusion), excerpt from books of Prophets (Nevi’im) chanted on Shabbat and Holy Days. Halachah, Jewish law established in the Torah and in Rabbinic texts and decisions. Hallel (praise), Psalms 113–118, added to the liturgy on festive days. Psalms 145–150 are often called Daily Hallel. Hartman, David (1931– ), American-born Israeli rabbi and philosopher, proponent of religious pluralism, founder of the Shalom Hartman Institute. HaTikvah (The Hope), Israel’s national anthem, written in 1886 by Galician-born poet Naftali Herz Imber. (distinction, separation), ceremony marking the end of Shabbat, Festival, or High Holy Day. Hertz, Joseph (1872–1946), Slovakian-born of the 1913–1946, author of a widely read Torah commentary. Herzl, Theodor (1860–1904), Hungarian-born founder of political Zionism. Heschel, Abraham Joshua (1907–1972), Polish-born, German-educated American rabbi, scholar, theologian, philosopher, and political activist; initially on faculty at Hebrew Union College, later professor of and Mysticism at the Jewish Theological Seminary. Hillel (1st c. B.C.E.), with Shammai, the last of the Zugot (pairs) of teachers of the Oral Law, founder of a rabbinic dynasty and of the leading school of interpretation of the Law, noted for lenient rulings. < 595 Hirsch, Samson Raphael (1815–1889), German leader of , progenitor of Modern Orthodoxy.

Israel (one who struggles with God), the name given to the biblical Patriarch Jacob; the Jewish People; the biblical ; the modern State of Israel. Itturay Torah (ornaments of the Torah), ethical writings on the Torah and Festivals by Rabbi Aharon Yaakov Greenberg (20th c.).

Jabotinsky, Vladimir (Ze’ev) (1880–1940), Russian-born right-wing Revisionist Zionist leader, founder and early leader of Irgun. Jonas, Regina (1902–1944), German scholar and teacher, first woman ever ordained as a rabbi (1935), communal leader with Rabbi Leo Baeck in Terezin, murdered in Auschwitz. Josephus (Joseph ben Matityahu, Josephus Flavius) (ca. 38–100 C.E.), politician, military commander, and historian; captured in the revolt against Rome (66–70 C.E.), joined Roman general Vespasian’s entourage.

Kabbalah (received tradition), mystical stream in Judaism emphasizing communion with God. Kallir, Elazar (6th–7th c.), Hebrew poet who wrote in Israel, many of whose works are sung in the synagogue service. Kaplan, Mordechai (1881–1983), Lithuanian-born American rabbi and philosopher, founder and exponent of Reconstructionist Judaism. Kiddush (sanctification), ceremonial blessing recited on Shabbat and Holy Days, composed of the benediction over wine and a benediction proclaiming the holiness of the occasion. Kitzur Shulchan Aruch (Abridged Shulchan Aruch), condensed version of Joseph Caro’s 16th c. code of Jewish law and practice compiled by Rabbi (19th c.). Kook, Avraham Yitzchak (1865–1935), first Chief Rabbi of Palestine, 1921–1935, a leader of .

Leibowitz, Nehama (1905–1997), Latvian-born Israeli academic, teacher, and author of Torah commentaries; role model for Orthodox women’s scholarship, sister of Yeshayahu Leibowitz. Leibowitz, Yeshayahu (1903–1994), Latvian-born Orthodox Israeli chemist and intellectual; outspoken on holding Orthodoxy to modern ethical standards. Leviticus Rabbah, see Midrash. Loewe, Herbert (1882–1940), English professor of Jewish Semitic Studies, co-editor of A Rabbinic Anthology. Löw, Judah ben Bezalel (the Maharal of Prague) (1525–1609), Czech rabbi and mystic, recognized leader of ; associated with the Golem legend. (palm branch), palm branch, myrtle, and willow bound together and waved during the Festival of Sukkot. Luria, Isaac (the Ari) (1534–1572), rabbi and mystic based in Tzfat, founder of the dominant school of . Luzzatto, Moses Chayim (Ramchal) (1707–1746), Italian Kabbalist, Hebrew poet, and writer; major figure in early modern .

Ma’ariv (“brings on the evening”), the evening prayer service, also known as Arvit. Magnes, Judah (1877–1948), American-born Reform rabbi, first chancellor of the Hebrew University in Jerusalem. Maimonides (Rabbi Moses ben Maimon, Rambam) (1134–1205), Spanish-born rabbi, legalist, philosopher, and physician; pivotal force in rationalist Judaism; works include The Guide of the Perplexed (Moreh Nevuchim), the , and the Thirteen Principles of Jewish Faith. < 596 Megillah (scroll; pl. megillot) The of the Bible are , read on Pesach; Ruth, read on Shavuot; Lamentations (Eichah), read on Tish’ah B’Av; Ecclesiastes (Kohelet), read on Sukkot; and Esther, read on Purim. (doorpost), decorative casing containing a parchment scroll on which are written the biblical verses Deuteronomy 6:4–9 and 11:13–21, affixed to the right side of the entrance of rooms occupied by Jews. Midrash, a method of study offering interpretations of the biblical text by finding and explicating new meanings in addition to the literal one. The various Rabbinic books of midrash (2nd–12th c. C.E.) may contain halachic decisions, ethical teachings and legends (aggada), or textual exegesis. Often, a midrash established the law or found support for law already accepted. The word also applies to legends and ethical precepts derived from the biblical text. Midrash Mechilta, see Midrash. Midrash Tanchuma, see Midrash. Minchah (offering), afternoon prayer service replacing the daily afternoon Temple offering. Mishnah (repetition, study), legal codification of the Oral Law redacted ca. 200 C.E. by Rabbi Yehudah HaNasi. (clear teachings), compendium of laws of prayer, synagogue practice, Shabbat, and Holy Days, by Rabbi Yisrael Meir Kagan, known as the Chafetz Chaim (1838–1933). Mishneh Torah (the Torah recapitulated), comprehensive law code compiled by Maimonides (late 12th c.). Mitzvah, a commandment of the Jewish Law, the fulfillment of such a commandment, a meritorious or charitable act. Montagu, Lily (1873–1963), English social reformer, a founder and president of the World Union for Progressive Judaism. Moses Hasid (active ca. 1717), Austrian author of Iggeret HaMusar (letter on ethics). (ca. 1055–1135), Spanish rabbi, linguist, philosopher, and writer of penitential prayers. Musar (ethics, instruction), a 19th c. ethical, educational, and cultural movement among Orthodox .

Nachmanides (Rabbi Moses ben Nachman, Ramban) (1194–1270), foremost Spanish Talmudist, author of a major Torah commentary. Numbers Rabbah, see Midrash.

Omer (a measure of barley), the first sheaf of the barley harvest offered in the Temple as a sacrifice following the first day of Pesach. The marks the days between Pesach and Shavuot. Orach Chayim (way of life), practical code of Jewish law on prayer, Shabbat, and Holy Days, compiled by Rabbi Yaakov ben Asher, known as the Tur (13th–14th c.). Oral Law, see Mishnah.

Panim Yafot (comely face), commentary on the Torah by Rabbi Pinchas Halevi Horowitz (1730–1805). Perek HaShalom, section of the tractate Derech Eretz Zuta, dealing with themes of peace, contem- porary with the Talmud. Peretz, Y.L. (1852–1915), Polish-born writer of Yiddish literature. Pesach (), one of three Festivals of Pilgrimage to Jerusalem. Pesach begins on the 15th of Nisan and commemorates the Exodus from Egypt. Pesikta D’Rav Kahana, see Midrash. Philo (ca. 25 B.C.E.–50 C.E.), Alexandrian Jewish philosopher. Pirkei Avot (Chapters of the Fathers, or Ethics of the Fathers), Mishnah tractate containing sayings and religious and ethical teachings of the Sages, 3rd c. B.C.E. –3rd c. C.E. < 597 Pirkei D’Rabbi Eliezer, see Midrash. Piyut (pl. piyutim), Hebrew liturgical poetry, originating in Israel in the 3rd c. C.E. Purim (lots), festival observed on the 14th of Adar when Megillat Esther is read, telling the story of the rescue of the through the mediation of Queen Esther, 4th c. B.C.E.

Rabbi (my master), designation of a tannaitic Sage; modern title of an officially ordained Jewish religious leader. Rabbi Yehudah HaNasi is known in the Talmud simply as “Rabbi.” Rabin, Yitzchak (1922–1995), first native-born Prime Minister of Israel, Chief of Staff during the Six Day War (June 1967), awarded the Nobel Peace Prize in 1994 for his role in the creation of the Oslo Accords; assassinated while serving a second term as Prime Minister. Rambam, see Maimonides. Ramban, see Nachmanides. Rashi (Rabbi Solomon ben Isaac) (1035–1104), lived in northern France and Germany (Ashkenaz), foremost commentator on the Bible and the Talmud. , designation of a leader of Chasidic Jews. Rosenzweig, Franz (1886–1929), German philosopher, considered conversion to Christianity and later devoted his life to ; noted for his treatise The Star of Redemption. Rosh Chodesh (head of the month), the start of a Jewish month determined by the lunar cycle. (head of the year), the Jewish New Year celebrated on the new moon of the month of Tishrei, the first of the Days of Awe Yamim( Nora’im). Ruth Rabbah, see Midrash.

Sa’adyah Gaon (ca. 882–942), Egyptian-born philosopher and scholar, Gaon of Talmudic Academy of Sura in Babylonia, author of one of the earliest Jewish prayerbooks. Sacks, Jonathan (1948– ), Chief Rabbi of the United Hebrew Congregations of the Commonwealth, raised to the peerage by Queen Elizabeth in 2005. Salanter, Israel (1810–1883), Lithuanian rabbi, founder of the Musar movement in Jewish ethics. Sanhedrin, assembly of 71 scholars which functioned as the highest court and legislature in the Second Temple period (5th c. B.C.E.–70 C.E.). Schechter, Solomon (1847–1915), rabbi and scholar, founder of the of America and shaper of ; preserved and analyzed texts from the . Seder Eliyahu Rabbah, see Midrash. Seder T’chines U’Vokshes (book of supplications and requests), 17th c. Yiddish prayerbook used by women at home and in the synagogue. S’fat Emet (language of truth), Torah commentary by Rabbi Yehudah Leib Alter, Chasidic master, himself known as S’fat Emet (1847–1905). Shabbat (Sabbath), the seventh day of the week in the Jewish calendar, a sacred day of rest as described in the Torah, observed from Friday evening until Saturday after nightfall. Shabbat Shuvah (Sabbath of Return), the Shabbat during the Days of Awe (Yamim Nora’im) between Rosh HaShanah and . (of the dawn), morning prayer service, instituted as a substitute for the daily sacrifice offered at dawn in the Temple. Sharansky, Natan (1948– ), Ukrainian-born mathematician and spokesman for Soviet Jews, impris- oned as a refusenik; made and entered Israeli political life. Shavuot (Feast of Weeks), Pilgrimage Festival observed on 6th of Sivan, commemorating the giving of the Torah on Mount Sinai and the offering of the first fruits in ancient Israel. Shemer, Naomi (1931–2004), renowned Israeli songwriter and composer. Sh’mini Atzeret (Eighth Day of Assembly), the final day of Sukkot, celebrated as a separate holy day. Shneur Zalman of Liady (1745–1812), Lithuanian-born founder of Lubavitch Chasidism. Shochar Tov, see Midrash. < 598 Shulchan Aruch (prepared table), authoritative code of Jewish law and practice compiled by Joseph Caro in Tzfat ca. 1565. , see Midrash. Sifrei Deuteronomy, see Midrash. Simchat Torah (Joy of Torah), the day following Sh’mini Atzeret; celebration of the renewal of the Torah-reading cycle. The Torah scrolls are carried in joyful procession for sevenhakafot , circuits. Singer, Isaac Bashevis (1902–1991), Polish-born American author, leader in the Yiddish literary movement, Nobel laureate. Sofrim (scribes), Talmudic treatise compiled in 8th c. Israel, containing laws relating to sacred scrolls and their treatment. (ca. 1021–1058), Spanish poet, moralist, and Neoplatonist philosopher. Soloveitchik, Joseph Dov (1903–1993), rabbi, Talmudist, philosopher, and leading figure of . Song of Songs Rabbah, see Midrash. S’rafim, fiery angels mentioned in the Bible and in mystical writings. Stern, Chaim (1930–2001), rabbi, editor of The Gates of Prayer, premier liturgist of the modern Reform Movement. Sukkah, temporary shelter used during the Festival of Sukkot. Sukkot (Feast of ), seven-day Pilgrimage Festival beginning five days after Yom Kippur, commemorating the 40 years of wandering in the desert and celebrating the fall harvest in Israel. Szenes, Hannah (1921–1944), Hungarian-born poet and World War ll heroine, served in the Haganah and British Armed Forces rescuing Yugoslav Jews, captured and executed by the Nazis. Szold, Henrietta (1860–1945), American-born teacher, social worker, Zionist leader, founder of Hadassah, and organizer of Youth Aliyah.

Talmud (teachings), compilation of the Mishnah and its commentary, the Gemara. The two versions of the Talmud are the Yerushalmi (Jerusalem) or Palestinian, redacted 4th c. C.E., and the Bavli or Babylonian, redacted 5th–7th c. C.E. The Babylonian Talmud remains the primary document governing . Tanach, Jewish comprising 24 books, divided into three sections: Five Books of Moses (Pentateuch), Prophets, and Writings. In Hebrew, these sections are known as Torah, Nevi’im, and K’tuvim (thus, TaNaCh). Tanna (pl. ), teacher living during the first two centuries C.E., usually with the title of Rabbi, mentioned in the Mishnah or a Baraita (contemporary teaching not included in the Mishna). (phylacteries), two black leather boxes fastened to leather straps and containing parchments of biblical text (Exodus 13:1–16; Deuteronomy 6:4–9, 11:13–21), worn at weekday morning prayers. One box is attached to the arm, one to the head. Temple, the central edifice for worship and the sacrificial cult in Jerusalem ca. 900 B.C.E.–70 C.E.; common designation of a Reform synagogue. (Aseret Y’mei T’shuvah), the ten days from Rosh HaShanah through Yom Kippur. Tish’ah B’Av (9th day of Av), fast day commemorating the destruction of the First and Second Temples; also associated with the expulsion from Spain and other calamities in . Torah, the sacred scroll containing the text of the Five Books of Moses; may refer to the entire corpus of Jewish teaching. Tosafot (addenda), commentary on the Talmud by French and German scholars of the 12–13th c., most notably Rashi’s grandsons. Tosefta (addendum), supplement to the Mishnah (200–450 C.E.). Tu BiShvat (15th day of Shevat), New Year for Trees, celebrated by planting trees in Israel. < 599 Tur (column, row), codification of legalistic literature by Yaakov ben Asher, himself known as the Tur (14th c.); the basis for the Shulchan Aruch. (from tzedek, righteousness), charity, acts of righteous giving. Tzitzit (fringe), knotted threads worn on the four corners of garments (see Numbers 15:37–41), the essential feature of a tallit.

Wiesel, Elie (1928– ), Romanian-born Holocaust survivor, intellectual, author, Nobel laureate. Wise, Isaac Mayer (1819–1900), Bohemian-born rabbi, architect of the American Jewish Reform Movement, established Union of American Hebrew Congregations, Hebrew Union College, and the Central Conference of American Rabbis. Wise, Stephen S. (1874–1949), American rabbi, social activist, and Zionist leader. World to Come (Olam HaBa), eternal world of the spirit to which the human soul passes after death; the Messianic Age.

Yalkut Shimoni (Shimon’s collection), a late compilation of midrashic teachings, probably ca. 13th c. Yehudah HaLevi (ca. 1075–1141), Spanish secular and religious poet, physician, and philosopher, author of The Kuzari. Yehudah HaNasi (Yehudah the Prince) (d. ca. 220 C.E.), rabbi, Talmudic scholar, leader of Judean Jewish community under Roman rule, redactor of the Mishnah. Yishuv, the Jewish community in Palestine from the late Ottoman period through the British Mandate, late 19th c. to 1948. Yom HaAtzma’ut, annual celebration of Israel’s Independence Day, May 14, 1948; observed 5th of Iyar. Yom HaShoah, Holocaust Remembrance Day, 27th of Nisan (also known as Yom HaShoah V’Hagvurah to honour heroism and resistance). Yom HaZikaron, Israel’s Remembrance Day, 4th of Iyar. Yom Kippur (Day of Atonement), solemn fast day observed on the 10th of Tishrei, the last of the Days of Awe (Yamim Nora’im) and the Ten Days of Repentance. Yom Tov (good day), designation of the three Pilgrimage Festivals and the .

Zionism, spiritual and political movement for the return of the Jewish People to their homeland and the resumption of Jewish sovereignty in the Land of Israel, with the goal of a Jewish state. Zohar (brightness, splendour), chief work of the Kabbalah mystical tradition, attributed to the Tanna but probably composed by Moses de Leon, 13th c. Spain.

Compiled by Brenda Saunders with thanks to Diane Kriger (z’’l)

600 Guide to the Illustrations

Yad (pointer for reading from the Torah) (page xv) Silver, gold, and sapphire. Artist unknown. Oldest artifact of Toronto Jewry. Dedication: Pesach, 1857, by Elyakum ben Yitzchak of the Asher family and his wife Rachel, daughter of Officer Nathan Katz of . A Torah scroll and silver adornments were their gift to the newly established Jewish congregation in Toronto. Inscription: “Given to the Sacred Congregation of Pirchei Kodesh (Blossoms of Holiness) in the city of Toronto ... as a gift in perpetuity.”

Grand Façade of Sanctuary Bernard and Alice Herman Exterior (page i) Chapel Ark Doors (page 79) Design: Architects Alfred Hand-carved white oak. Chapman and J. Morrow Oxley, Artist unknown. with Morris D. Klein as an asso- Brought from the Holy Blossom ciate architect, and George Pokorny, “whose Synagogue on Bond Street. artistic designs have embellished this edifice Original dedication: 1897. with so many things of beauty and of symbolic Rededication: May 1998, by Myer and Mimi significance.” Brody. Dedication: May 22, 1938. Congregational Hall Ark Rose Window Interior View “L’Dor VaDor” (page 103) “The Circle Is Complete” Hand-carved wood which (page xxiii) incorporates a piece of the altar Artist: Peter Haworth and Robert taken from the Richmond Street McCauslan Limited. Synagogue. Dedication: 1943, by Dr. Sigmund Samuel Hand-woven tapestry of viscose and cotton. in memory of his parents, Lewis and Kate Overall design: Harold Smith. Samuel, founding members of our congrega- Woodworker: John Rosa. tion in 1856. Textile artist: Temma Gentles. Restoration: Vision Art. Dedication: 1981 by Mrs. Saul A. Silverman, Rededication: Shavuot, 5770/May 19, 2010, Peter Silverman, and Cynthia Silverman in by nearly five hundred donor-families. memory of Mr. Saul A. Silverman, and in hon- our of Daniel Silverman’s Bar Mitzvah. Main Sanctuary Exterior Doors (page 1) Main Sanctuary Ark Doors Hand-carved white oak. (page 145) Artist unknown. Pierced and gilded wood. Dedication: May 22, 1938. Dedication: May 22, 1938, by Aaron and Rose Silverman. Bernard and Alice Herman Chapel Exterior Doors (page 31) Youth Chapel Ark Doors Hand-carved white oak. (page 205) Artist unknown. Copper lettering on wood. Dedication: May 22, 1938. Artist: Ludwig Wolpert. Dedication: June 5, 1960, by the Confirmation Class of 1958.

< 601 Max Enkin Board Room “Sabbath” Stained Glass Window Portable Ark (page 235) (page 429) Hand-carved wood and stained Artist: Peter Haworth. glass. Dedication: 1961, by Mr. and Artist unknown. Mrs. Percy Levy and Mr. and Dedication: 1996, by the Borden Family in Mrs. Louis Moscovitz in memory of David and honour of Harvey and Ruth Borden. Edith Moscovitz.

North African Torah Scroll Case “Shalom” Stained Glass Window (page 259) (page 469) Sterling silver plate over wood Artist: Peter Haworth. and blue velvet. Dedication: 1978, in memory of Believed to be from Egypt. (Scroll Samuel Bacher by his daughter, from Romania.) Sheila Bacher, and his grandchildren. Original dedication: the 7th of Iyar, 5626/1866, to Congregation G’milut Chasadim “The Scroll of the Book” Stained in memory of Yehoshua and Yaakov Matzliach. Glass Window (page 499) Brought to Holy Blossom Temple between Artist: Peter Haworth. 1961 and 1977. Dedication: by Mr. and Mrs. Manning Starkman in honour of Iraqi Torah Scroll Case their parents, Rose and Jacob Starkman. (page 301) Silver and gold plate over wood. “Thanksgiving Song” Stained Red glass beading. Glass Window (page 535) Case and scroll from Iraq. Artist: Peter Haworth. Original Dedication: 5690/1930, by the Dedication: 1957, “To the elder Mas’udah, wife of Solomon Yechezkeil. Future” by Samuel Ciglen Gift to Holy Blossom Temple from Dr. Morton and Family. Shulman, after 1980. Torah Script from “Torat Iraqi Torah Scroll Case Chayim” (page 559) (page 339) Ink on parchment. Silver plate over wood. Scribe: Neil Yurman, who guided Green glass beading. the hands of more than one thou- Case from Iraq. (Scroll from sand congregants as they wrote the first chap- Egypt.) ter of this Torah scroll. Original dedication: 5662/1902, to Dedication: Shavuot, 5766/2006, in celebra- Congregation Ashur (Assyrian) in honour of tion of Holy Blossom Temple’s Moshe ben Nireili(?). 150th anniversary. Gift to Holy Blossom Temple from Dr. Morton “” Breastplate Shulman, after 1980. (page 608) Main Sanctuary Apse Sterling silver. (page 351) Design: William B. Meyers Co. Design: Architects Alfred Dedication: to the memory of Chapman and J. Morrow Oxley, Hanna Brookstone (1880–1953) by her chil- with Morris D. Klein as an associ- dren. ate architect, and George Pokorny. Dedication: May 22, 1938.

Photo credits: Paul Hellen, Jack Steiner, and Sergio Lasky.

602 Permissions

“A” Side Music LLC for “Mi Shebeirach” by Debbie Friedman. GREAT TRANQUILITY: QUESTIONS AND ANSWERS by Rachel Adler for her English translation of and a YEHUDA AMICHAI. Translated by Glenda Abramson and selection from “I’ve Had Nothing Yet So I Can’t Fake More,” Tudor Parfitt. Copyright © 1983 by Yehuda Amichai. Moment 8 (Sept. 1983). Susannah Heschel for “On Prayer” (Judaism Vol. 25, No.1, Ronald Aigen for a selection from Siddur Hadesh Yameinu/ Fall 1970), selections from Man’s Quest for God: Studies in Renew Our Days: A Book of Jewish Prayer and Meditation, © Prayer and Symbolism (Scribner, 1954), a selection from Israel: 1996, 2009 by permission of the author. An Echo of Eternity (Farrar, Straus and Giroux, 1969), and a selection from The Sabbath(Farrar, Straus and Giroux, 2005) Association of Authors, Composers, and Editors of Music by Abraham Joshua Heschel, and a selection found in Day by in Israel (ACUM) for “The Ancient Almanac” by Michel Day: Reflections on the Themes of the Torah from Literature, Kashtan; “Yerushalayim” by Avigdor Hameiri; “Od Yavo Philosophy, and Religious Thought, edited by Chaim Stern Shalom Aleinu” by Moshe Ben Ari; “Shir LaShalom” by (Beacon Press, 1998). Reprinted by permission of Professor Yaakov Rotblit and Yair Rozenblum; “Rad HaLailah” by Yaakov Susannah Heschel, Executor. Orland; “Sisu v’Simchu” by Mordechai ; “Banu Choshech L’gareish” by Sara Levi-Tanai; “HaShkeidiyah” by Y. Dushman; Holy Cow! Press. Else Lasker-Schüler, “My People,” translated “Jerusalem of Gold” and “Al Kol Eileh” by Naomi Shemer; “The by Janine Canan, from Star in My Forehead: Selected Poems by Silver Platter” by Natan Alterman; and “Lach Yerushalayim” by Else Lasker Schüler. Translation copyright © 2000 by Janine Amos Ettinger and A. Rubinstein. Canan. Reprinted with the permission of Holy Cow! Press, www.holycowpress.org. The Estate of Martin Buber for a selection from “Why We Should Study Jewish Sources” from Israel and the World: Essays Houghton Mifflin Harcourt Publishing Company. Excerpts in a Time of Crisis by Martin Buber (Schocken Books, 1974). from “Gods Change, Prayers Are Here to Stay” and Stanza 3 from “And Who Will Remember the Rememberers?” OPEN Central Conference of American Rabbis for Herbert Weiner’s CLOSED OPEN, copyright © 2000 by Yehuda Amichai, “This I Believe: Concerning Immortality” from CCAR Journal: English translation copyright © 2000 by Chana Bloch and The Reform Jewish Quarterly, June 1957; Rabbi Daniel Jeremy Chana Kronfeld, reprinted by permission of Houghton Silver’s “Editor’s Comments” from CCAR Journal: The Reform Mifflin Harcourt Publishing Company; and “The Young Jewish Quarterly, April 1965; Rabbi Herbert Bronstein and Dead Soldiers” from COLLECTED POEMS, 1917–1982 by Rabbi Albert Friedlander’s The Five Scrolls; for Hannah Szenes’ Archibald MacLeish. Copyright © 1985 by The Estate of “Blessed Is the Match,” Leopold Kompert’s “The Tradition of Archibald MacLeish. Used by permission of Houghton Mifflin the Kaddish,” Richard Levy’s “The Blessing of Memory,” and Harcourt Publishing Company. All rights reserved. Shaul Tchernichovsky’s “Laugh, laugh at all my dreams” from Gates of Prayer: The New Union Prayerbook; Rabbi Alvin Fine’s Indiana University Press for a selection (slightly adapted) “Life Is a Journey” from Gates of Repentance; and Avraham from Nine Talmudic Readings by Emmanuel Levinas, trans- Shlonsky’s “A Vow,” from A Passover , trans. Rabbi lated by Annette Aronowicz, © 1990, courtesy of Indiana Herbert Bronstein. Excerpts from Gates of Prayer: The New University Press; and “I’ve Come to the Simplest Words” by Union Prayerbook © 1975; and Gates of Repentance © 1978, Amir Gilboa and “If” by Haim Gouri from Israeli Poetry: A 1996; CCAR Journal: The Reform Jewish Quarterly, June 1957 © Contemporary Anthology, translated by Warren Bargad and 1957; CCAR Journal: The Reform Jewish Quarterly, April 1965 Stanley F. Chyet © 1986 by Indiana University Press. Reprinted © 1965; The Five Scrolls © 1984; and A Passover Haggadah © with permission of Indiana University Press. 1974, 1975, 1982, 1994 by Central Conference of American Jewish Lights Publishing. A selection from A Living Covenant: Rabbis are under the copyright protection of the Central The Innovative Spirit in Traditional Judaism © renewed 1997 Conference of American Rabbis and reprinted for use by per- by David Hartman (Jewish Lights Publishing, 1998); an mission of the CCAR. All rights reserved. excerpt from My People’s Prayer Book: Traditional Prayers, Judy Chicago for Merger Poem, © Judy Chicago, 1979, www. Modern Commentaries Vol. 1: The hS ’ma and Its Blessings © judychicago.com. 1997 by Lawrence A. Hoffman (Jewish Lights Publishing); and an excerpt from Eyes Remade for Wonder: A Lawrence Leonard Cohen for “I lost my way” from Book of Mercy. Kushner Reader © 1998 by Lawrence Kushner (Jewish Lights McClelland & Stewart, 1984. Reprinted with permission. All Publishing). Permissions granted by Jewish Lights Publishing, rights reserved. Woodstock, VT www.jewishlights.com. Copper Canyon Press. Shirley Kaufman, “Hope” from Ezekiel’s Jewish Publication Society for a poem by Zelda, translated by Wheel. Copyright © 2009 by Shirley Kaufman. Reprinted with Marcia Falk, reprinted from Illness and Health in the Jewish permission of The Permissions Company, Inc. on behalf of Tradition: Writings from the Bible to Today, edited by David Copper Canyon Press, www.coppercanyonpress.org. L. Freeman and Judith Z. Abrams, 1999; and Rabbi G. Arthur Laura Geller for her poem “Encountering the Divine Presence.” Green’s translation of “Prayer of a Jewish Woman before Temma Gentles for permission to reproduce the image of Lighting the Candles.” Reprinted from First Jewish Catalog her tapestry L’Dor VaDor shown in the photograph of the ©, by Richard Siegel, Michael Strassfeld, Sharon Strassfeld, Congregational Hall Ark. 1965, published by The Jewish Publication Society, with the Edward Goldfarb for his translation of “Moishelach, permission of the publisher. Shloimelach” by J. Papiernikow. Koren Publishers Jerusalem for selections by Jonathan Sacks, HarperCollins for “An Appendix to the Vision of Peace” in from The Koren Sacks Siddur: American Edition2009 © 2006. < 603 KTAV for selections from Pirké Avot: Wisdom of the Jewish Hodesh” from MARS AND HER CHILDREN by Marge Piercy, Sages, edited by Chaim Stern, copyright © 1997; selections copyright © 1992 by Middlemarsh, Inc. Used by permission of from Understanding Jewish Prayer by Jakob J. Petuchowski, Alfred A. Knopf, a division of Random House, Inc. “At the New copyright © 1972; and selections from Reflections of the Rav Year” from SELECTED POETRY by John Hollander, copyright Vol. 1: Lessons in Jewish Thought Adapted from the Lectures of © 1993 by John Hollander. Used by permission of Alfred A. Rabbi Joseph B. Soloveitchik by Abraham R. Besdin, copyright Knopf, a division of Random House, Inc. From TALKING TO © 1993. GOD: PERSONAL PRAYERS FOR TIMES OF JOY, SADNESS, Cantor Lisa Levine for her song “MiSheberach.” STRUGGLE, AND CELEBRATION by Naomi Levy, copyright © 2002 by Naomi Levy. Used by permission of Alfred A. Knopf, Littman Library of Jewish Civilization for the English trans- a division of Random House, Inc. From A JEWISH WOMAN’S lations of “The Sources of My Being” by Moses ibn Ezra and PRAYER BOOK, edited by Aliza Lavie, translated by Kaeren “The Greatness of God” by Isaac ibn Gi’at. Originally published Fish, copyright © 2008 by Aliza Lavie. Used by permission of in Hebrew Poems from Spain, with Introduction, Translation, Spiegel & Grau, an imprint of The Random House Publishing and Notes by David Goldstein, first published in 1965 and Group, a division of Random House, Inc. reissued with a new foreword by Raymond Scheindlin in 2007 by the Littman Library of Jewish Civilization, Oxford and Reconstructionist Press for the poems by Ruth F. Brin, Portland, Oregon, © Berenice Goldstein. “For the Blessings” and “The New Moon,” from Harvest: Collected Poems and Prayers, The Reconstructionist Press, Dow Marmur for “Life and Death” from Choose Life: Thoughts 101 Greenwood Ave., Ste. 430, Jenkintown, PA 19046. fax: on Grief and Growth (Holy Blossom Temple, 1999). 1-215-885-5603, phone: 1-877-JRF-PUBS, e-mail: press@jrf. The Movement for Reform Judaism for a selection by Lionel org, website: www.jrfbookstore.org. Blue and a selection by Emmanuel Eydoux, translated by Jerome Rothenberg for his translation of “Poem for the Small from Forms of Prayer: Daily, Sabbath and Face” by Isaac Luria, translation copyright © 1983 by Jerome Occasional Prayers. © Movement for Reform Judaism and the Rothenberg. Authors 2008. Reprinted by permission of The Movement for Rowman & Littlefield Publishing Group for selections from Reform Judaism, The Sternberg Centre for Judaism, London, Service of the Heart: A Guide to the Jewish Prayer Book by N3 2SY, England. Evelyn Garfiel (Jason Aronson, 1977). Penguin Group (UK) Inc. for a poem by Moses ibn Ezra Royal Canadian Legion, Dominion Command, Ottawa for (p. 330), “Silence and Praise” by David HaKohen (p. 397), a “Remembrance Day Benediction” by Reuven Bulka, 2007. poem by an unknown Yemenite (p. 481), “Invocation of Rain” Reprinted with permission of Reuven Bulka. by Moses Gabbai (pp. 436–37), an excerpt from “The Poet’s Commandments to God” by an anonymous poet (p. 248), “The Simon & Schuster. Reprinted with the permission of Scribner, Faithful One” by an anonymous poet (pp. 478–79), and “On a a Division of Simon & Schuster, Inc., from GOD WAS NOT Night of Rain in Jerusalem” by Uri Zvi Greenberg (pp. 530–31) IN THE FIRE by Daniel Gordis. Copyright © 1995 by Rabbi from THE PENGUIN BOOK OF HEBREW VERSE edited Daniel Gordis. All rights reserved; and, reprinted with the by T. Carmi (Allen Lane, 1981). Copyright © T. Carmi, 1981. permission of Scribner, a Division of Simon & Schuster, Inc., Reproduced by permission of Penguin Books Ltd. from I AND THOU by Martin Buber, translated by Walter Kaufman. Copyright © 1970 by Charles Scribner’s Sons. All Penguin Group (USA) Inc. “Without Jews” by Jacob Glatstein, rights reserved. translated by Cynthia Ozick, from THE PENGUIN BOOK OF Sol for his poem “Some Perished by the Fire.” MODERN YIDDISH VERSE by Irving Howe, Ruth R. Wisse and Khone Shmeruk, copyright © 1987 by Irving Howe, Ruth Jeffrey Summit for a selection from his article “The Role of the Wisse, and Khone Shmeruk. Used by permission of Viking Shaliach Tsibur,” from Kerem: Creative Explorations in Judaism, Penguin, a division of Penguin Group (USA) Inc. Vol. 1 (Winter 1992/93). Random House, Inc. “Maggid” from THE ART OF BLESSING University of California Press for “Written in Pencil in the THE DAY by Marge Piercy, copyright © 1999 by Middlemarsh, Sealed Railway-Car” by Dan Pagis, translated by Stephen Inc. Used by permission of Alfred A. Knopf, a division of Mitchell from The Selected Poetry of Dan Pagis, © 1989 by Random House, Inc. “How divine is forgiving?”, “A candle in Stephen Mitchell, and “Before” by Yehuda Amichai from a glass” from AVAILABLE LIGHT by Marge Piercy, copyright Selected Poetry of Yehuda Amichai, translated by Chana Bloch © 1988 by Middlemarsh, Inc. Used by permission of Alfred A. and Stephen Mitchell, © 1986, 1996 by Chana Bloch and Knopf, a division of Random House, Inc. From THE ESSENCE Stephen Mitchell. OF JUDAISM by Leo Baeck, translated by Victor Grubwieser, University of Pittsburgh Press. Excerpt from “A Meditation translation copyright 1948 by Schocken Books, a division of in Seven Days” from The Little Space: Poems Selected and New, Random House, Inc. Used by permission of Schocken Books, 1968–1998, by Alicia Suskin Ostriker, © 1998. Reprinted by a division of Random House, Inc. From KADDISH by Leon permission of the University of Pittsburgh Press. Wieseltier, copyright © 1998 by Leon Wieseltier. Used by per- University of Toronto Press for “Heirloom” by A.M. Klein mission of Alfred A. Knopf, a division of Random House, Inc. from A.M Klein: Complete Poems Part 1, edited by Zailig From LANGUAGE OF FAITH, edited by Nahum N. Glatzer, Pollock, copyright © 1990, University of Toronto Press. copyright 1947 by Schocken Books Inc. Copyright renewed Reprinted with permission of the publisher. 1975 by Schocken Books Inc. Copyright © 1967, 1974 by URJ Books & Music for selections from Bechol Levavcha: Schocken Books Inc. Used by permission of Schocken Books, With All Your Heart by Harvey Fields (1976); selections from a division of Random House, Inc. From MAJOR TRENDS IN Judaism and Prayer: Growing towards God by Herbert M. JEWISH MYSTICISM by , copyright 1946, Baumgard (1964); and “Song of the Partisans” by Hirsh Glik, 1954 and renewed 1974, 1982 by Schocken Books, a division of translated by Albert Friedlander, in Out of the Whirlwind: A Random House, Inc. Used by permission of Schocken Books, Reader of Holocaust Literature (1999). a division of Random House, Inc. “At the new moon: Rosh Wayne State University Press. Reprinted from “Being a < 604 Mentsch: The Psychological Perspective” from Exploring Jews and Arabs. Edited by Paul Mendes-Flohr. University of Jewish Ethics: Papers of Covenant Responsibility by Eugene B. Chicago Press, 2005. (p. 75) Borowitz. Copyright © 1990 Wayne State University Press, Buber, Martin. 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