Lev Shalem לשבת ויום טוב for Shabbat & FESTIVALS

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סדור לב שלם Siddur Lev Shalem לשבת ויום טוב for shabbat & FESTIVALS

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Rabbi Robert Scheinberg Designed, composed, and produced by Scott-Martin Kosofsky at The Philidor Company, Rabbi Carol Levithan, ex officio Rhinebeck, New York. www.philidor.com The principal Hebrew type, Milon (here in its second and third Rabbi Julie Schonfeld, ex officio iterations), was designed and made by Scott-Martin Kosofsky; it was inspired by the work of Henri Friedlaender. The principal roman and italic is Rongel, by Mário Feliciano; the sans serif is Cronos, by Robert Slimbach. The Hebrew sans serif is Myriad Hebrew, by Robert Slimbach with Scott-Martin Kosofsky.

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שחרית לשבת ויום טוב 98 Shaḥarit for Shabbat and Festivals ברכות השחר 99 Morning Blessings פסוקי דזמרא 122 P’sukei D’zimra קריאת שמע וברכותיה 149 The Sh’ma and Its Blessings תפילת העמידה לשחרית לשבת 159 The Shabbat Morning Amidah תפילת העמידה ליום טוב 306 The Festival Amidah

סדר קריאת התורה 168 Torah Service ברכת החודש 180 Blessing of the New Month

מוסף לשבת 185 Musaf for Shabbat

מוסף לשבת ראש חודש 193 Musaf for Shabbat Rosh Ḥodesh סיום התפילה 204 Concluding Prayers

מנחה לשבת ויום טוב 213 Afternoon Service for Shabbat and Festivals תפילת העמידה למנחה לשבת 223 The Amidah for Shabbat Afternoon תפילת העמידה ליום טוב 306 The Festival Amidah

פרקי אבות 235 Pirkei Avot

Shabbat Minḥah Excerpts from Psalm 104 Selections from the Songs of Ascent The Songs of Ascent and psalm 104. In the Middle The Shabbat afternoon Let me praise Adonai— Ages it became customary in אֶשָּׂא עֵ ינַי אֶל הֶהָרִ ים, מֵאַ ֽיִן יָ ֹבא עֶזְרִ י. service, Minh|.|ah, has a for You, Adonai my God, are surely great; some communities to recite unique flavor, at once I lift my eyes to the mountains; the fifteen psalmic Songs of celebrating the fullness clothed in glory and majesty, from where will my help come? Psalm 121:1 Ascent (Psalms 120–135) on of the Shabbat spirit and wrapped in a cloak of light, Shabbat afternoon during the simultaneously expressing Esa einai el he-harim, mei-ayin yavo ezri. You stretch out the heavens like a sheet of cloth, winter months. One of the wistfulness at the day’s im- associations of these psalms minent departure. In the set the rafters of the heights in the waters above, with Shabbat may have been יבָרֶ כְ ָך יהוה מִ צִּ יּוֹן, Ashkenazic tradition it is appoint clouds as Your chariot. . . . the ancient rabbis’ description וּרְאֵ ה בּ טוּב י רוּשָׁ לָֽיִ ם ֹלכּ ימֵי חַ יֶּ ֽיָך. chanted with a distinctive You created the moon marking the seasons; of the Levites singing them melody that conveys this in the Temple, as the priests וּרְאֵה בָנִ ים לבָנֶ ֽיָך שָׁלוֹם עַ ל יִשְׂרָאֵ ל. :dual message. the sun knows when to set ascended the fifteen steps to The Kabbalists called darkness spreads, night falls . . . From Zion, Adonai shall bless you and you shall the platform on which the this time before the How abundant is Your creation, Adonai, see Jerusalem prosper all the days of your life. sacrifices were offered (Baby- conclusion of Shabbat lonian Talmud, Sukkah 51b). ra·ava d’ra·avin, “the desire You fashioned it all with wisdom; May you live to see your children’s children Shabbat serves as a substitu- of desires”—a moment the earth is filled with Your riches. and all Israel living in peace! Psalm 128:5–6 tion for the Temple, and by of special intimacy, when There is the sea, so vast and wide, Y’varekh’kha Adonai mi-tziyon, the conclusion of Shabbat we Shabbat has already done u-reih b’tuv yerushalayim kol y’mei h|.|ayekha. may feel that we have, like its work of making porous full of countless crawling creatures—big and little living things. . . . the priests, ascended to the the borders between U-reih vanim l’vanekha, shalom al yisrael. when Your breath blows in them, they are born, highest level of the Temple. heaven and earth. Liturgi- and the face of the earth is renewed. Similarly, a late medieval cally, this special quality -custom recommended recit הִ נֵּה מַ ה טּוֹב וּמַ ה נָּעִ ים of the Shabbat Minh|.|ah May the glory of Adonai endure forever. ing Psalm 104, which centers service is expressed by the ,on the wonders of creation שֶׁ ֽ בֶ ת אַ חִ י ם גַּ ם ָ ֽי חַ ד . . . . .May Adonai rejoice in what has been created inclusion of a biblical verse Alive, I shall sing to Adonai; How good and pleasant it is from Shabbat Bereishit (the not found in the weekday Shabbat after Sukkot, when Minh|.|ah service: “I offer as long as I am, I will make music in praise of my God. when companions dwell together. Psalm 133:1 we begin reading Genesis) my prayer to You, Adonai, Hineih mah tov u-mah na·im shevet ah|.|im gam yah|.|ad. May my words be pleasing to Adonai, through Pesah|.|. In this spirit, at this auspicious time. that I may truly rejoice. excerpts from each of these God, in Your abundant May sinning cease from the earth, texts are included here. mercy, answer me with Selections from pirkei avot Your faithful deliverance” transgressions be no more. Pirkei Avot. It is customary to read the six chapters of עַל שׁ ֹלשָׁה ד בָרִ ים הָ עוֹלָ ם עוֹמֵ ד: .Psalm 69:14; see page Let me praise Adonai: halleluyah) 218). We live in a moment Pirkei Avot on the six Shab- -batot between Pesah|.| and Sha עַל הַ תּוֹרָ ה ועַל הָעֲבוֹדָ ה ועַ ל גּמִ ילוּת חֲסָדִ ים. that is mei-ein olam haba, “a foretaste of the world that The world stands on three things— vuot. It is as if these teachings, is coming,” right here on earth. That is the “deliverance” of which the verse speaks. Tradition holds that Moses which represented the funda- died, his soul coming forth by divine kiss, during this magical hour. on Torah, on worship, and on good deeds. Pirkei Avot 1:2 mental religious orientation We are indeed filled with desire at this time. As we think of re-entering the fast-paced weekday world, we Al sh’loshah d’varim ha-olam omed: of the ancient rabbis, are the long to keep with us the holiness evoked by our slower pace of living. The extra time we spent with those we al ha-torah, v’al ha-avodah, v’al g’milut h|.|asadim. appropriate way to prepare love makes us long for more. As we face the moment of transition, the desire to keep something of Shabbat’s for the giving the Torah. Some “extra soul” with us through the week wells up within our hearts. communities extended the custom of studying Pirkei ֹלא עָ לֶ ֽיָך הַמּ לָ אכָ ה לִגְ מור, And we are not alone in our yearning. The H|.|asidic commentator Sefat Emet reads the kabbalistic term ra·ava d’ra·avin to mean that desire goes both ways. The vision of our souls at rest, testifying to our love of God’s cre- Avot throughout the summer months. Two excerpts are וֹלא אַתָּ ה בֶ ן־חוֹרִ ין לִבָּ טֵל מִמֶּ ֽנָּ ה. .ation, has made us so attractive that God loves us in a special way; we have become the objects of divine desire The Shabbat Minh|.|ah service thus speaks of the unique relationship of God and Israel. Our act of consecrating It is not incumbent upon you to finish the task, included here; the complete Shabbat, living in a holy way, has awakened both divine love and our own. And although Shabbat will end, the text of Pirkei Avot can be but neither are you free to desist from it. Pirkei Avot 2:21 way we have lived on Shabbat will remain, inspiring us to elevate our living throughout the week. found on pages 235–262. —arthur green Lo alekha ha-m’lakhah ligmor, v’lo atah ven h|.|orin libateil mi-menah.

213 מנחה לשבת · הקדמה shabbat · afternoon service · introductionSiddur Lev Shalem for Shabbat and Festivals 213 Copyright © 2016 by the Rabbinical Assembly מנחה לשבת ויום טוב The Afternoon Service for Shabbat and Festivals Exalt Minh|.|ah. The daily Minh|.|ah service consists primarily of אַ שְׁ רֵ ייוֹשׁבֵי בֵ יתֶ ֽ ָך, עוֹד יְהַ ללֽוָּך סֶּ ֽלָ ה. Ashrei The word aromimkha an Amidah, surrounded by יאַשְׁרֵ הָעָם שֶׁ כָּ הֽכָ לּוֹ, יאַשְׁרֵ הָעָם שֶׁ יהוה אֱֹלהָ יו. ;in the first verse of Joyous are they who dwell in Your house introductory and conclud- Psalm 145 is trans- they shall praise You forever. ing prayers. On Shabbat, lated here as “exalt,” Joyous the people who are so favored; we also include a Torah but it comes from reading: the beginning of תּהִלָּה לדָ וִ ד a root that literally joyous the people whose God is ADONAI. the portion to be read the אֲ רוֹמִמְָך אֱלוֹהַיהַמֶּ ֽלֶ ְך, וַאֲבָר כָה שִׁמְ ָך לעוֹלָם וָעֶ ד. ”.means “to raise up next Shabbat. Festivals do The H|.|asidic master A song of praise, of David not follow the rhythm of בּ כׇ ל־יוֹם אֲבָר כֶ ָ ,ֽךּ וַאֲהַ ללָה שִׁמְ ָך לעוֹלָם וָעֶ ד. Elimelekh of Lizhensk I exalt You, my God, my sovereign; I praise Your name, always. weekly readings and no דוֹל יהוה וּמְ הֻ לָּל מ ֹאד, ולִגְדֻ לָּ תוֹ אֵ ין חֵ ֽקֶ ר. remarked that it is Torah reading is included גָּ .Every day I praise You, glorifying Your name, always what we raise up in the afternoon service on דּוֹר ל דוֹר ישַׁ בַּח מַעֲשֶׂ ֽ יָך, וּגְ ֹבוּר ֽ תֶ יָך יַגִּֽידוּ. ,from our hearts that Great is ADONAI, greatly to be praised festivals. הֲ רדַ כּ בוֹד ֽ הוֹדֶ ָך, ודִ בְרֵ י נִפְ ל ֹא ֽ תֶ יָך אָשִֽׂ יחָ ה. .constitutes the praise though Your greatness is unfathomable of God. One generation praises Your works to another, Ashrei is composed of Psalm 145, an alphabetical וֶ עֱ זוּז נוֹר ֽ אוֹתֶ יָך ֹי ֽ אמֵ רוּ, וּגְדֻ לָּתָך אֲסַפּרֶ ֽנָּ ה. telling of Your mighty deeds. acrostic, preceded by two כֶ ר רַ בטוּב ָך יַבִּֽיעוּ, וצִדְקָת ָך ירַ נֵּ ֽנוּ. verses, each beginning with זֵ ֽ .I would speak of Your majestic glory and of Your wondrous acts the word ashrei (Psalms חַ נּוּן ורַ חוּם יהוה, אֶ ֽרְֶך אַפַּ ֽיִם וּגְדׇל־חָ ֽסֶ ד. ;Generations speak of Your awe-inspiring deeds 84:5 and 144:15), whence .the prayer derives its name טוֹב יהוה לַ ֹכּל, ורַחֲמָ יו עַל כׇּ ל־מַעֲשָׂ יו. .I, too, shall recount Your greatness The first notes that we יוֹדֽ וָּך יהוה כׇּ ל־מַעֲשֶׂ ֽ יָך, ֽ וַחֲסִידֶ יָך יבָר כֽוּכָ ה. .They recount Your great goodness, and sing of Your righteousness ADONAI is merciful and compassionate, patient, and abounding in love. are sitting in God’s house, -while the second acknowl כּ בוֹד מַ לְ כוּת ָך ֹי ֽ אמֵ רוּ, וּגְ בוּרָת ָך יְדַ בֵּ ֽרוּ. ADONAI is good to all, and God’s mercy embraces all of creation. edges the community with whom we pray. Similarly, a ל הוֹדִֽיעַ לִבְנֵי הָאָדָ ם גּ ֹבוּרתָ יו, וּכְ בוֹד הֲדַ ר מַ לְ כוּתוֹ. .All of creation acknowledges You, and the faithful bless You continued They speak of the glory of Your sovereignty and tell of Your might, verse is added at the end (Psalm 115:18), emphasizing proclaiming to humanity Your mighty deeds, that this is the moment when we have joined and the glory of Your majestic sovereignty. together in prayer. continued Psalm 145 itself contains themes common to Jewish prayer. For instance, like many psalms it Ashrei yosh’vei veitekha, od y’hal’lukha selah. describes God’s caring relationship to human Ashrei ha-am she-kakhah lo, ashrei ha-am she-Adonai elohav. beings: “Adonai supports all who falter, and T’hilah l’david. lifts up all who are bent down.” The ancient Aromimkha elohai ha-melekh, va-avar’kha shimkha l’olam va-ed. rabbis were especially taken with the line B’khol yom avar’kheka, va-ahal’lah shimkha l’olam va-ed. “Opening Your hand, You satisfy with content- Gadol Adonai u-m’hulal me’od, v’ligdulato ein h|.|eiker. ment all that lives,” and they understood it as Dor l’dor y’shabah|.| ma∙asekha, u-g’vurotekha yagidu. expressing thankfulness to God for spiritual and physical sustenance. Because of its themes Hadar k’vod hodekha, v’divrei niflotekha asih|.|ah. and because it is easier to memorize a psalm Ve∙ezuz norotekha yomeiru, u-g’dulat’kha asaprenah. arranged as an acrostic, it became the most Zeikher rav tuv’kha yabiu, v’tzidkat’kha y’raneinu. oft-recited psalm, recited liturgically three H|.|anun v’rah|.|um Adonai, erekh apayim u-g’dol h|.|ased. times daily. Tov Adonai lakol, v’rah|.|amav al kol ma∙asav. Yodukha Adonai kol ma∙asekha, va-h|.|asidekha y’var’khukha. K’vod malkhut’kha yomeiru, u-g’vurat’kha y’dabeiru. L’hodia livnei ha-adam g’vurotav, u-kh’vod hadar malkhuto.

214 מנחה לשבת ויום טוב · אשרי shabbat and festivals · afternoon serviceSiddur · ashrei Lev Shalem for Shabbat and Festivals 214 Copyright © 2016 by the Rabbinical Assembly Opening Your sovereignty is eternal; Your sovereignty -The verses im . מַ ְ ל כ וּ� תְ ָך מַ לְ כוּתָך מַ לְ כוּת כׇּ ֹל־עלָמִ ים, וּמֶמְשַׁ לְתּ ָך בּכׇ ל־דּוֹר וָ דֹר. mediately preceding and סוֹמֵ ְך יהוה לכׇל־הַ ֹנּפ לִ ים, ו זוֹקֵ ף לכׇל־הַכּ פוּפִ ים. .Your Hand Your dominion endures in every generation The H|.|asidic master ADONAI supports all who falter, and lifts up all who are bent down. following this one define Elimelekh of Lizhensk the meaning of God’s עֵ ינֵ י ֹכל אֵ לֶ ֽיָך ישַׂ בֵּ ֽרוּ, ואַתָּ ה נוֹתֵ ן לָהֶם אֶ ת־אׇ כְלָם בּעִ תּוֹ. ,The eyes of all look hopefully to You also taught that the “sovereignty”: they describe -God’s love for all of cre פּוֹתֵ ֽחַאֶ ֽ ת־יָדֶ ָך, וּמַשְׂ בִּֽיעַ לכׇל־חַי רָ צוֹן. .Hebrew word yadekha and You provide them nourishment in its proper time ation and God’s care for the צַ דִּ יק יהוה בּכׇל־דּרָ כָ יו, וחָסִ יד בּכׇ ל־מַעֲשָׂ יו. .Your hand”) in the Opening Your hand, You satisfy with contentment all that lives“) verse “Opening Your ADONAI is righteous in all that is done, faithful to all creation. most vulnerable in society. קָ רוֹב יהוה לכׇ ֹל־קראָ יו, ל ֹכל אֲשֶׁ ר יִקְרָאֻ ֽ הוּ בֶאֱמֶ ת. hand” can be read as ר צוֹן ירֵאָ יו יַעֲשֶׂ ה, ואֶ ת־שַׁ וְעָ תָ ם יִשְׁמַ ע ו יוֹשִיעֵ ם. .yodukha, “those who ADONAI is near to all who call, to all who call sincerely praise You”—that is, God fulfills the desire of those who are faithful, שׁוֹמֵ ר יהוה אֶ ת־כׇּ ֹל־אהֲבָ יו, ואֵ ת כׇּל־הָרשָׁעִ ים יַשְׁמִ יד. You open those who“ praise You.” When we listening to their cries, rescuing them. ◀ תּ הִלַּ ת יהוה ידַ בֶּר־פִּ י, ,open ourselves to the ADONAI watches over all who love the Holy One expression of grati- but will destroy all the wicked. וִ יבָרֵ ְך כׇּ ל־בָּשָׂ ר שֵׁם קׇדְ שׁוֹ לעוֹלָם וָעֶ ד. tude and give up our תהלים קמה .own sense of mastery, ▶ My mouth shall utter praise of ADONAI וַאֲ נַֽחְ נוּ נבָרֵ ְך יָהּ, מֵעַתָּ ה ועַ ד עוֹלָ ם. הַ ל לוּיָ הּ. .God opens us further May all that is mortal praise God’s name forever and ever and suffuses us with Malkhut’kha malkhut kol olamim, u-memshalt’kha b’khol dor vador. the Divine Presence. Somekh Adonai l’khol ha-noflim, v’zokef l’khol ha-k’fufim. Einei khol elekha y’sabeiru, v’atah noten lahem et okhlam b’ito. Potei∙ah|.| et yadekha, u-masbia l’khol h|.|ai ratzon. Tzadik Adonai b’khol d’rakhav, v’h|.|asid b’khol ma∙asav. Karov Adonai l’khol korav, l’khol asher yikra∙uhu ve-emet. R’tzon y’rei∙av ya∙aseh, v’et shavatam yishma v’yoshi∙eim. Shomer Adonai et kol ohavav, v’et kol ha-r’sha∙im yashmid. ▶ T’hilat Adonai y’daber pi, vi-vareikh kol basar shem kodsho l’olam va-ed. Psalm 145

We shall praise ADONAI now and always. Halleluyah! Va-anah|.|nu n’varekh yah, mei-atah v’ad olam. Hal’luyah.

215 מנחה לשבת ויום טוב · אשרי shabbat and festivals · afternoon serviceSiddur · ashrei Lev Shalem for Shabbat and Festivals 215 Copyright © 2016 by the Rabbinical Assembly Shabbat and the Festivals are kedushah d’sidra. This collection of biblical verses וּבָ א לצִ יּוֹן גּוֹאֵ ל, וּלְשָׁבֵי פֶ ֽשַׁ ע בּיַעֲ ֹקב, נאֻ ם יהוה. times of celebrating creation Kedushah D’Sidra: Kedushah for Torah Study is known as the kedushah וַאֲ נִ י ֹזאת בּרִ יתִ י ֹאתָם, ראָמַ יהוה, רוּחִי ראֲשֶׁ עָ לֶ ֽיָך, and of spiritual vision. The “A redeemer shall come to Zion, and to those of the house Kedushah D’sidra, which is d’sidra, most likely because it was originally recited וּדְ בָרַי אֲשֶׁ ר שַׂ ֽ מְתִּי בּפִֽ יָך, ֹלא יָמֽוּשׁוּ מִ פִּֽ יָך וּמִ פִּי זַרְ עֲ ָך recited here, is the moment of Jacob who turn away from sin,” declares ADONAI. “This of seeing the heavens open is My covenant with them,” says ADONAI, “My spirit shall after Torah study. (The וּמִ יפִּ זֶ עֽרַ זַרְ עֲ ָך, אָמַ ר יהוה, מֵעַתָּ ה ועַ ד עוֹלָ ם. up and having a vision of the holy. The Hebrew poet Ḥayim remain with you and with your descendants. My words word sidra refers to the daily portions of Bible Naḥman Bialik offers a modern shall be upon your lips and upon the lips of your children study.) The Minh|.|ah service ◀ ו אַ תָּ ה קָ דוֹשׁ, יוֹשֵׁ ב תּ הִ לּוֹת יִשְׂ רָ אֵ ל. וקָ רָ א זֶ ה אֶ ל זֶ ה ו אָ מַ ר: glimpse of our experience of the sacred. and your children’s children,” ADONAI declares, “now and follows upon the Torah study that we have been קָ דוֹשׁ קָ דוֹשׁ קָ דוֹשׁ יהוה צבָ אוֹת, מ ֹלא כׇל־הָאָ ֽרֶ ץ כּ בוֹדוֹ. There is a silent speech of forever.” engaged in during Shabbat the gods, a secret language or on the festival, and so it וּמְקַ בּ לִ ין דֵּ ין מִן דֵּ ין ואָמרִ ין: קַדִּ ישׁ בִּשְׁמֵי מ רוֹמָ א not voiced, or sounded, but ▶ And You, O Holy One, are enthroned amidst the praises is appropriately included עִ לָּאָ ה בֵּ ית שׁ כִ ינְתֵּהּ, קַדִּ ישׁ עַל אַרְ עָ א עוֹבַ ד גּ בוּרתֵ הּ, —full of color of the people Israel. here. Because public magical, glorious, visionary. teaching was conducted קַדִּ ישׁ לעָ לַם וּלְעָ למֵי עָ למַ יָּ א, יהוה צבָ אוֹת, מַ לְיָ א They call out, one to another: “Holy, holy, holy is ADONAI It is in this language, God is in the language of the day revealed to the chosen; Tz’va·ot, the whole world is filled with God’s glory.” -Aramaic), this prayer in) כׇ ל־אַרְ עָא זִ יו יקָרֵ הּ. in it are the thoughts the Kadosh, kadosh, kadosh Adonai Tz’va·ot, m’lo khol ha-aretz k’vodo. cludes both Hebrew verses ◀ וַתִּשָּׂאֵ ֽנִי רֽוּחַ , וָאֶשְׁמַע אַחֲרַי קוֹל רַ ֽעַ שׁ גָּ דוֹל: master of the universe and an Aramaic translation thinks, .(here indicated in gray) בָּ רוְּך כּ בוֹד יהוה מִמּ קוֹמוֹ. וּנְטָ לַֽתְ נִ י רוּחָ א, They call to one another, saying: “Holy in the highest becoming murmurs in heavens, holy on the earth, and holy forever, throughout The Aramaic contains artists’ hearts, an interpretation of the ושִׁמְעֵת בַּתְרַי קָ ל זִֽיעַ סַ גִּיא, דִּמְשַׁ בּחִ ין ואָמרִ ין: answers to questions posed all time is ADONAI Tz’va·ot. The radiance of God’s glory threefold repetition of the בּרִ יְך יקָרָא דַ יהוה מֵאֲתַ ר בֵּ ית שׁ כִ ינְתֵּ הּ. .in incoherent dreams fills the whole world.” word kadosh (holy): God is It is a visionary language declared holy on high, God ◀ יהוה יִמְ ֹלְך ל ֹעלָם וָעֶ ד. יהוה מַ לְ כוּתֵהּ קָאֵ ם לעָ לַ ם revealed ▶ Then a wind lifted me up and I heard a loud tumultu- is declared holy on earth, in the expanse of sky and the and God is declared holy וּלְעָ למֵי עָ למַ יָּ א. ous voice behind me, “Praised is ADONAI’s glory wherever stream of blue, throughout time. in the purity of silvered God dwells.” Unlike other versions of יהוה אֱֹלהֵי אַבְרָהָ ם יִצְחָ ק ויִשְׂרָאֵל אֲ בוֹתֵ ֽ ינוּ, clouds and their dark mass, Barukh k’vod Adonai mimkomo. the Kedushah, the Kedu- in the rustle of golden shah D’sidra emphasizes שׇׁמְרָ ה ֹזּאת לעוֹלָם ליֵ רֽצֶ מַחְשׁ בוֹת לבַב ֽ עַמֶּ ָך, cornstalks and a cedar’s ADONAI will reign forever and ever. ▶ the personal experience of הָ ו כֵ ןל בָ בָ ם אֵ ֽ י לֶ ָך . ,stateliness Adonai yimlokh l’olam va-ed. God. The introductory sen- in the dove’s fluttering white tence talks of God’s spirit ו הוּארַ חוּם ריכַפֵּ עָ ֺון וֹלא יַשְׁחִ ית, והִרְ בָּ ה להָשִׁ יב אַ פּוֹ, wing and eagle’s talons, ADONAI, God of our ancestors Abraham, Isaac, and Israel, never departing from us. in the bared back of a human As in any Kedushah, Isaiah’s ו ֹלא יָעִ יר כׇּל־חֲמָ תוֹ. impress this always upon Your people, and direct their being and the gleam of a vision of the heavens open- כִּי אַתָּה אֲ דֹנָ י טוֹב וסַ לָּח, ורַב חֶ ֽסֶ ד לכׇ ֹל־ק ֽ ראֶ יָך. .glance, hearts toward You ing up and Ezekiel’s vision in the anger of the sea, the of the heavenly throne are צִדְקָת ָך צֶ קֽדֶ לעוֹלָם, ו תוֹרָתָך אֱמֶ ת. God, who is compassionate, will forgive sin and not wreak roaring of its waves and its destruction; for again and again God acts with restraint, recited. But uniquely in laughter, the Kedushah D’sidra, the תִּתֵּן אֱמֶ ת ליַעֲ ֹקב, חֶ ֽסֶ ד לאַבְרָהָ ם, in the deep darkness of refusing to let rage become all-consuming. first-person statements אֲשֶׁ ר נִשְׁ בַּ ֽעְתָּ לַאֲ בוֹתֵ ֽ ינוּ מִֽ ימֵי קֶ ֽדֶ ם. night, and the silence of You, ADONAI, are kind and forgiving, loving to all who call of Ezekiel, which describe falling stars, the spiritual transport that בָּ רוְּך אֲ דנָ י, יוֹם יוֹם יַעֲמׇ ס־לָֽנוּ, הָאֵ ל ישׁוּעָתֵ ֽ נוּ סֶ ֽלָ ה. .upon You ֹ in the tumultuous light, the precedes his angelic vision, cry of the burning sea Your righteousness is everlasting; Your Torah is truth. are included. in the face of the rising and You will keep faith with Jacob and be compassionate to The introductory verses are taken from Isaiah 59:20–21 and Psalm setting sun— Abraham, fulfilling the promise ouY made to our ancestors. 22:4. The verses following the Kedushah D’sidra are a collection in this language, the mother taken from 1 Chronicles 29:18; Psalms 78:38, 86:5, and 119:142; Micah of all language, Praised is ADONAI, the God of our deliverance, who 7:20; and Psalms 68:20, 46:8, 84:13, and 20:10. These verses emphasize the puzzle of eternity is sustains us day after day. redemption and the hope for deliverance, an expression of our wish tangled . . . that our study of Torah will lead to the fulfillment of the vision of an —Ḥayim NaḤman Bialik ideal world.

216 מנחה לשבת ויום טוב · קדושא דסדרא shabbat and festivals · afternoon serviceSiddur · kedushah d’sidraLev Shalem for Shabbat and Festivals 216 Copyright © 2016 by the Rabbinical Assembly ְ ָ בּ�ר וּ� ך The Heart ADONAI Tz’va·ot is with us; the God of Jacob is our refuge. praised is our god This sentence . וּה�א אֱ לֹהֵ וּֽינ� יהוה צבָ אוֹת ֽ עִמָּ נוּ, מִשְׂ גָּב לָֽנוּ אֱֹלהֵ י יַעֲ ֹקב סֶ ֽלָ ה. begins the prayerful ending יהוה צבָ אוֹת, אַשְׁרֵי אָדָ ם ֹבּטֵ ֽחַ בָּ ְך. .The last five lines of ADONAI Tz’va·ot, blessed is the one who trusts in You Uva L’Tziyon contain an ADONAI, help us; Sovereign, answer us when we call. of Uva L’Tziyon. The phrase l’vavo Adonai not labor in vain, nor shall“ יהוה הוֹשִֽׁיעָה, הַמֶּ ֽלְֶך יַעֲ נֵ ֽנוּ ב יוֹם קׇרְאֵ ֽ נוּ. acrostic, , “the heart of God.” (The first Praised is our God, who created us for the divine glory, our children suffer confusion” is taken from Isaiah בָּ רוְּך הוּא אֱֹלהֵ ֽינוּ, שֶׁ בּרָאָ ֽ נוּ לִכְ בוֹדוֹ, והִבְדִּ ילָֽנוּ מִ ן letters of lines one through lamed-bet-bet-vav setting us apart from those who go astray, giving us the Torah, four are ; 65:23, and in its context the last line begins with here refers to Torah study הַתּוֹעִ ים, ונָֽתַ ן לָֽנוּ תּוֹרַת אֱמֶ ת, וחַ יֵּי עוֹלָם נָטַע בּ תוֹכֵ ֽנוּ. .which is truth, and planting within us eternal life God’s four-letter name, May God open our hearts to the Torah—inspiring us to love, rather than to our work הוּא יִפְתַּ ח לִבֵּ ֽנוּ בּ תוֹרָ תוֹ ויָשֵׂ ם בּ לִבֵּ ֽנוּ אַהֲבָ תוֹ ויִרְאָ תוֹ, -yod-hei-vav-hei, pro in the world. (The original nounced as “Adonai.”) This revere, and wholeheartedly serve God. Thus shall we not labor verse from Isaiah is in the ולַעֲ שׂוֹת ר צוֹנוֹ וּלְעׇבְ דוֹ בּלֵבָב שָׁ לֵם, למַ ןֽעַ ֹלא נִ יגַ ע allusion to God’s heart in vain, nor shall our children suffer confusion. singular, but it has been parallels our prayer regard- changed to the plural in לָרִ יק, וֹלא נֵלֵ ד לַבֶּהָ לָ ה. ADONAI, our God and God of our ancestors, may we fulfill ing our own hearts just a the liturgy.) יהִי רָצוֹןמִ לּפָנֶ ֽיָך, יהוה אֱֹלהֵ ֽינוּ וֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ few lines earlier: “May God Your precepts in this world, to be worthy of happiness and This concluding prayer is open our hearts to the To- blessing in the messianic era and in the world that is coming. -followed by a final collec ]ואִ מּוֹתֵ ֽ ינוּ[, שֶׁ נִּשְׁ מר ֽ חֻקֶּ יָך בָּעוֹלָם הַ זֶּה, ונִזְכֶּה ונִחְ יֶה ֹ ,rah—inspiring us to love tion of verses taken from revere, and wholeheartedly Thus I will sing Your praise unceasingly; thus I will exalt You, ,Psalm 30:13, Jeremiah 17:7 ונִרְאֶ ה, ונִ ירַ שׁ טוֹבָ ה וּבְרָ כָ ה, לִשְׁ נֵי י מוֹת הַמָּשִֽׁיחַ , וּלְחַ יֵּ י serve God.” Thus, as we ADONAI my God, forever. Blessed is the one who trusts in Isaiah 26:4, Psalm 9:11, and הָ עוֹלָם הַבָּ א. enter this final service of ADONAI, for ADONAI will be that person’s stronghold. Trust in Isaiah 42:21. Shabbat or the festival day, h|.|atzi Kaddish. In Jewish למַ ֽעַ ןיזַמֶּרְ ָך כָ בוֹד וֹלא יִ דֹּם, יהוה אֱֹלהַ י לעוֹלָם אוֹדֶ ֽ ָךּ. .we are subtly reminded ADONAI forever and ever; ADONAI is an unfailing stronghold liturgical usage, the H|.|atzi בָּ רוְּך הַגֶּ ֽבֶ ר אֲשֶׁ ר יִבְטַח בַּ יהוה, והָ יָ ה יהוה מִ בְטַ חוֹ. that the ultimate goal of all ▶ Those who love You trust in You; You never forsake those our study and prayer is to who seek You, ADONAI. ADONAI, through divine righteous- (or “partial”) Kaddish, calling us to praise the name בִּטְ חוּ בַ יהוה עֲדֵי עַ ד, כִּי בּיָ הּ יהוה צוּר עוֹלָמִ ים. -attune our hearts to the di vine “heart,” hidden within ness, exalts the Torah with greatness and glory. of God, marks the end of a section of the service and ◀ ויִבְט חוּ ב ָך יוֹד עֵישׁמֶ ֽ ָך, כִּי ֹלא עָ זַֽבְתָּ דֹּ ֽ רשֶׁ יָך יהוה. ,the structure of all things the beginning of a new יהוה חָפֵ ץ למַ ֽעַן צִדְ קוֹ, יַגְדִּ יל תּוֹרָ ה ויַאְדִּ יר. .beating unceasingly Ḥatzi Kaddish one. The central line, y’hei sh’meih raba m’varakh Leader: (“May God’s great name be acknowledged . . .”) is חֲ צִ י קַ דִּ י שׁ May God’s great name be exalted and hallowed throughout the created world, as is God’s wish. May God’s sovereignty Leader: reminiscent of the Bar’khu, the call to worship in services where the Sh’ma is יִתְ גַּדַּ ל ויִתְקַדַּשׁ שׁמֵהּ רַ בָּא, בּעָ למָא דִּ י ברָ א, כִּרְ עוּתֵ הּ, soon be established, in your lifetime and in your days, and in the days of all the house of Israel. And we say: Amen. recited. (Because Minh|.|ah ,does not include the Sh’ma ויַמְ לִ יְך מַ לְ כוּתֵ הּ בּחַ יֵּ יכוֹן וּבְ יוֹמֵ יכוֹן וּבְחַ יֵּי ד כׇ ל־בֵּ ית Congregation and Leader: we do not begin the service יִשְׂרָאֵ ל, בַּעֲ גָלָ א וּבִזְמַן קָרִ יב, ואִמְ רוּ אָ מֵ ן. May God’s great name be acknowledged forever and ever! with the Bar’khu.) Here, Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. Congregation and Leader: the H|.|atzi Kaddish and its congregational response יהֵא שׁמֵהּ רַ בָּא מ בָרַ ְך לעָ לַם וּלְעָ למֵי עָ למַ ָיּא. :Leader demarcate the beginning May the name of the Holy One be acknowledged and Leader: portion of Minh|.|ah from celebrated, lauded and worshipped, exalted and honored, the Torah service, which .follows יִ תְ בָּ רַ ְך ו יִ שְׁ תַּ בַּ ח ו יִ תְ פָּ אַ ר ו יִ תְ ר וֹמַ ם ו יִ תְ נַ שֵּׂ א extolled and acclaimed—though God, who is blessed, ויִתְהַדַּ ר ויִתְעַ לֶּה ויִתְהַ לַּל שׁמֵהּ דּקֻדְשָׁ א, בּרִ יְך הוּא, b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all לעֵ ֽלָּא מִ ן כׇּ ל־ ] ל עֵ ֽ לָּ א ל עֵ ֽ לָּ א מִ כׇּ ל ־ :acknowledgment and praise, or any expressions of [on Shabbat Shuvah we substitute בִּרְ כָתָ א ושִׁ ירָתָ א תֻּשְׁ בּחָתָ א ונֶחָמָתָא דַּאֲמִ ירָ ן בּעָ למָ א, .gratitude or consolation ever spoken in the world ו אִ מְ ר וּ אָ מֵ ן. .And we say: Amen On Festivals, the service continues with the Amidah on page 306. On Festivals, the service continues with the Amidah on page 306.

217 מנחה לשבת ויום טוב · קדושא דסדרא shabbat and festivals · afternoon serviceSiddur · kedushah d’sidraLev Shalem for Shabbat and Festivals 217 Copyright © 2016 by the Rabbinical Assembly סדר קריאת התורה Torah Service

Va-ani T’filati I offer my prayer to You, ADONAI, at this auspicious time. The Torah Reading. A critical aspect of Shabbat וַאֲ ינִ ת יפִלָּתִ ל ָך יהוה עֵת רָ צוֹן, .is that it is a day of study אֱֹלהִ ים בּרׇב־חַסְדֶּ ֽ ָך, עֲ נֵ ֽנִי תבֶּאֱמֶ יִשְׁעֶ ָֽך. ,I offer my life as a prayer to God, in Your abundant mercy You, that I might reveal answer me with Your faithful deliverance. Having completed the Your image in me. Va-ani t’filati l’kha, Adonai, eit ratzon. reading of this week’s Torah portion in the morning, we הוצָאַת הַ ֹורָ ה May my life fulfill Your dream of me. Elohim b’rov h|.|asdekha, aneini be-emet yishekha. We rise as the ark is opened. now begin the parashah of May all that I see reflect the coming week. It is as if Your love for the world -to say that the study of To וַיְהִי בִּנְסֽ ֹעַ הָאָ ֹרן וַ ֹיּֽאמֶ ר מֹשֶׁ ה: Taking Out the Torah that You created. We rise as the ark is opened. rah is a never-ending cycle. קוּמָ ֽ ה יהוה ויָפֻ ֽצוּ איבֶ ֽיָך, ויָנֻ ֽסוּ משַׂ נְאֶ ֽ יָך מִ פָּ נֶ ֽיָך. May what I build and For further reflections on) ֹ create, all that I do, As the ark was carried forward, Moses would say: the meaning of Torah and usher in Your sover- its liturgical reading, see כִּי מִ צִּ יּוֹן תֵּ צֵ א תוֹרָה, וּדְ בַ ר יהוה מִ ירוּשָׁ לָ ֽיִ ם. ,ADONAI, rise up and scatter Your foes eignty. pages 168–173.) בָּ רוְּך שֶׁ נָּתַ ן תּוֹרָ ה לעַ מּוֹ יִשְׂרָאֵ ל בִּקְדֻשָּׁ תוֹ. .I offer my life as a prayer to so that Your enemies flee Your presence ַ ואֲ ִ נ י You, that I might live and Va-y’hi binso∙a ha-aron va-yomer moshe: I offer my prayer Psalm 69:14. This . תְ פִ ָ לּ�תִ י die as Your servant. Kumah Adonai v’yafutzu oyvekha, Some people may wish to include here personal v’yanusu m’sanekha mi-panekha. prayers before the ark; see page 169. verse is recited even when The Torah scroll is removed from the ark. there is no minyan and Torah shall go forth from Zion, Leader, facing the ark: the Torah is not read. This poetic phrase can be literally translated as: “And I, I & ַג דלו לַ יהוה אִ ִ תי, ונְ רוממָ ה שמו יַחְ ָ דו. .and the word of ADONAI from Jerusalem Praised is the one who gave Torah to the people Israel am a prayer to You.” Our The Torah is carried in a circuit around the congregation. in holiness. lives may be seen as prayers offered to God. ל ָך יהוה הַ גדֻ לָה והַ גבורָ ה והַ ִ תפְאֶ ֽרֶ ת והַ ֵ נֽצַח והַ הוד, .Ki mi-tziyon teitzei torah, u-dvar Adonai mirushalayim . עֵ ת רָ צ וֹ� ן Barukh she-natan Torah l’amo yisrael bikdushato. auspicious time According to the ancient ִ כי ֹכל ַבשָמַ ֽיִ ם ובָאָ ֽרֶ ץ, rabbis, the Torah was given ל ָך יהוה הַ מַמְ לָכָה והַ ִתְ מנַּׂשֵ א ל ֹכל ל ֹראש. Some people may wish to include here personal prayers before the ark; see page 169. on Shabbat (Babylonian ,(Talmud, Shabbat 86b רומ מו יהוה אֱֹלהֵ ֽינו, והִ ְשתַחֲ וו לַ הֲ דֹם רַ גְלָ יו, קָ דׁש הוא. The Torah scroll is removed from the ark. and our public reading of it represents a fulfillment רומ מו יהוה אֱֹלהֵ ֽינו, והִ ְשתַחֲ וו להַ ר קׇדְ ֹו, :Leader, facing the ark of God’s wish. That is what כִי קָ דׁש יהוה אֱֹלהֵ ֽינו. ;Join me in glorifying ADONAI % let us together acclaim God’s name. makes this hour especially auspicious, an eit ratzon. Numbers 10:35. Reciting this verse recalls a period of special . ַ ו ְ י הִ י ִ בּ� ְ נ סֽ ֹ עַ The Torah is carried in a circuit around the congregation. As the ark was carried forward Yours, ADONAI, is the greatness, the strength, the glory, closeness between God and Israel, both at Sinai and in their journey through the desert. The verse is taken the triumph, and the splendor—for everything in heaven from the biblical description of the journey in the desert, as the people moved from one encampment to another. It depicts the ark as the seat of divine protection, leading the march and warding off the fledgling and on earth is Yours. nation’s enemies. While this liturgical verse looks back to the first Israelite generation leaving Egypt, the next Yours, ADONAI, is the sovereignty and the majesty above all. verse (“Ki mi-tziyon”) looks forward to messianic times. Torah accompanies us from a lost past to a hoped- Exalt ADONAI, our God; bow down before God, the Holy One. for future, and the third verse in this section, “Praised (barukh),” is an expression of gratitude for Torah as we experience it in the present. Exalt ADONAI, our God, and bow down at God’s holy mountain, .Isaiah 2:3 . ִ וּכ י מִ ִ� יּ� � ן Torah shall go forth from Zion for ADONAI our God is holy. וֹ צּ . Psalm 34:4. The Torah is the visible symbol of God on earth. Bowing toward the ark is an ַ גּ� ְ דּ� וּל� L’kha Adonai ha-g’dulah v’ha-g’vurah v’ha-tiferet v’ha-netzah|.| v’hahod, Acclaim acknowledgment of God’s presence in the words we are about to read. ki khol ba-shamayim uva-aretz. ָ Chronicles 29:11. According to the Chronicler, these verses were part of David’s last 1 .לְ ך יהוה L’kha Adonai ha-mamlakhah v’ha-mitnasei l’khol l’rosh. Yours, Adonai speech to the people Israel. They represent a celebration of God’s sovereignty, as the Torah is paraded through Rom’mu Adonai eloheinu v’hishtah|.|avu la-hadom raglav, kadosh hu. the congregation. The two parts of the verse begin with the same word, l’kha (“Yours”), and the next two Rom’mu Adonai eloheinu v’hishtah|.|avu l’har kodsho, verses (Psalm 99:5 and 99:9) begin with the same word, rom’mu (“exalt”). The first is addressed to God; the ki kadosh Adonai eloheinu. second, to the congregation. 218 מנחה לשבת · סדר קריאת התורה shabbat · afternoon service · torah serviceSiddur Lev Shalem for Shabbat and Festivals 218 Copyright © 2016 by the Rabbinical Assembly Torah The Torah is placed on the reading table. THE TORAH READING AT Reading from the Torah MINH|.|AH. Shabbat is near- The Jewish understanding its conclusion and we אַב הָרַחֲמִ ים, הוא ירַחֵם עַם עֲ מוסִ ים, ויִזְ ֹכר ברִ ית אֵ יתָ נִ ים, .The Torah is placed on the reading table ing of the word Torah are anticipating the week ויַ צִיל נַפְ ֹותֵ ֽ ינו מִ ןהַּׁשָ עות הָרָ עות, ויִגְעַ ר ביֵ ֽצֶ ר הָרַ ע (literally, “teaching”) a prayer for jewish communities in distress ahead—not in terms of the מִ ן הַ נּואִ ים, ויָ ֹחן אותָ ֽ נו לִפְלֵיטַ ת עולָמִ ים, וִ ימַ ֵ לא ,encompasses fluid May the one who is the source of compassion recall the covenant work we need to do, but as ever-widening circles of -concerns the new adven מִ שְאֲ לותֵ ֽ ינו במִ ָ דה טובָ ה י ּועָ ה ורַחֲמִ ים. with our ancestors and have compassion on this people borne by meaning. In its narrow- God. May the Divine rescue us in difficult times, remove the impulse ture of Torah that awaits est sense, it refers to Leader: us. Thus, we begin to read the scroll itself and its to commit evil from those who bear it, and grant enduring relief. May .next week’s parashah ו תִ ָ גּ ֶ ל ה ותֵרָאֶה מַ לְ כוּתוֹ עָ לֵ ֽינוּ בִּזְמַן קָ רוֹב, ויָ ֹחן פּלֵטָתֵ ֽ נוּ contents. But the written our requests be met with much favor deliverance, and compassion. The ancient rabbis text has neither vowels decreed a minimum of וּפְלֵטַת עַמּוֹ בֵּ ית יִשְׂרָאֵ ל לחֵ ן וּלְחֶ ֽסֶ ד וּלְרַחֲמִ ים וּלְרָ צוֹן nor punctuation; it is only BEFORE The first aliyah three aliyot—that is, people ו ֹנ א מַ ר אָ מֵ ן . as we chant the text aloud Leader: May God’s sovereignty be revealed to us soon. May God called to the Torah—for that the consonants form each public reading; in הַ ֹכל הָבֽ ו ֹג לֽדֶ לֵאֹלהֵ ֽינו ותְ נו כָ בוד לַ ֹורָ ה. words, and the words favor the remnant of the people Israel with grace and kindness, addition, each aliyah must form phrases, and the text compassion and favor. And let us say: Amen. include a minimum of ) ֹכהֵ ן קרָ ב, יַעֲ מֹד ___ בֶן ___ הַ ֹכהֵ ן.( conveys meaning. Indeed, Let us all declare the greatness of God and give honor to the three biblical verses. At ) ַ בת ֹכהֵן קִרְ בִ י, תַעֲ מֹד ___ בַת ___ הַ ֹכהֵ ן.( the music of the trope Minh|.|ah we accord with with which the Torah is Torah as [the first to be called to the Torah] comes forward. Praised is this minimum and call )יַעֲ מֹד ___ בֶן ___ רִ אֹון.( read not only delineates God, who gave Torah to the people Israel in holiness. three people to the Torah, phrases and emphasizes subdividing the first section )תַעֲ מֹד ___ בַת ___ רִ אֹונָ ה.( the meaning of particular Congregation and Leader: You who cling to ADONAI your God have of next week’s portion into ָ ברוְך ֶשנָתַ ן ֹורָ ה לעַ ֹו יִ שְרָאֵ ל בִקְדֻּׁשָ תו. -words, but may also com all been sustained today. three aliyot. Some congrega- municate to us that we V’attem ha-d’veikim badonai eloheikhem h|.|ayim kul’khem hayom. Congregation and Leader: tions continue the custom should relate to Torah as of calling a kohen, a Levite, ואַ תֶם הַ דבֵקִ ים ַ ביהוה אֱֹלהֵיכֶם, חַ ִיים ֻכלכֶם הַ ֹום. .the song of our lives and a member of the com- Blessings Recited by Those Called Up to the Torah The person who is honored with an aliyah munity for these aliyot; Studying Torah recites the following before the Torah is read: others call any three mem- The person who is honored with an aliyah It is through Shabbat that bers of the congregation. בָר כו אֶ ת־יהוה הַמ ֹברָ ְך. :recites the following before the Torah is read ְ ואַ תּ ֶ �ם the meaning of Torah is You who cling Deuteronomy . הַ ְ דּ� ֵ בקִ י ם :revealed. Praise ADONAI, to whom all praise is directed. The congregation responds The recitation of .4:4 ָ ברוְך יהוה הַמ ֹברָ ְך ל עולָם וָעֶ ד. .based on Tikunei Zohar Bar’khu et Adonai ha-m’vorakh— this verse as the Torah The congregation responds: The person who is honored repeats the above response, then continues: is about to be read may transform its meaning to ָ ברוְך אַ ָ הת יהוה אֱֹלהֵ ֽינו מֶ ֽלְֶך הָ עולָ ם, .Praise ADONAI, to whom all praise is directed forever and ever Barukh Adonai ha-m’vorakh l’olam va-ed. a conditional statement: if you pay close attention אֲ ֶ שר ָ בֽחַ ר ָ בֽנו מִ כׇל־הָעַ ִ מים ונָֽתַ ן לָֽנו אֶ ת־ֹורָ תו. to the words about to be ָ ברוְך אַ ָ תה יהוה, נותֵן הַ ֹורָ ה. :The person who is honored repeats the above response, then continues Barukh atah ADONAI, our God, sovereign of time and space, read (that is, if you “cling The person who is honored recites the following after the Torah is read: to Adonai”), then you will who has chosen us from among all peoples, giving us the Torah. have encountered the fullness of life (that is, you ָ ברוְך אַ ָ הת יהוה אֱֹלהֵ ֽינו מֶ ֽלְֶך הָ עולָ ם, .Barukh atah ADONAI, who gives the Torah Barukh atah Adonai eloheinu melekh ha-olam, asher bah|.|ar banu mikol will be “sustained”). Those who inserted this verse in אֲ ֶ שר נָֽתַ ן לָֽנו ֹורַת אֱמֶ ת, וחַ ֵ יי עולָם נָטַ ע בתוכֵ ֽנו. ha-amim, v’natan lanu et torato. Barukh atah Adonai, noten ha-torah. the liturgy here may have ָ ברוְך אַ ָ תה יהוה, נותֵן הַ ֹורָ ה. The person who is honored recites the following after the Torah is read: intended a cautionary note to the congregation, to pay attention and respond properly to the b’rakhot about to be recited. Barukh atah ADONAI, our God, sovereign of time and space, At the moment of approaching the Torah, we may feel especially . ָ בּֽ �חַ ר ָ בּֽ �נ וּ� Who has chosen us who has given us a teaching of truth, planting eternal life chosen and may also experience, at this moment, a sense of the Torah directly addressing us. in our midst. Barukh atah ADONAI, who gives the Torah. The Hebrew moves .וְנָ ֽתַ ן לָ וּֽנ� אֶ ת־ תּ� וֹ�רָ וֹת� . . . וֹנ�תֵן הַ תּ� וֹ�רָ ה Has given us . . . who gives the Torah Barukh atah Adonai eloheinu melekh ha-olam, asher natan lanu torat from the past tense to the present. God gave us the Torah in the past, and we also receive it emet, v’h|.|ayei olam nata b’tokheinu. Barukh atah Adonai, noten ha-torah. anew whenever we devote ourselves to studying it.

219 מנחה לשבת · סדר קריאת התורה shabbat · afternoon service · torah serviceSiddur Lev Shalem for Shabbat and Festivals 219 Copyright © 2016 by the Rabbinical Assembly ְ וזֹ א ת In some congregations, El Malei, the prayer in memory of the dead, is recited for those In some congregations, El Malei, the prayer in memory of the dead, is recited This is the Torah This line does not . הַ תּ� וֹ � רָ ה .whose Yahrzeit is being observed in the coming week; see page 336. for those whose Yahrzeit is being observed in the coming week; see page 336 appear in the Torah; it is actually a combination of הַ גְ ָ בהַ ת הַ תֹו רָ ה Lifting the Torah two verses, Deuteronomy Two people are called up for Hagbah and Gelilah, lifting and tying the Two people are called up for Hagbah and Gelilah, lifting and tying the 4:44 and Numbers 9:23. The Sefer Torah after it is read. As the Torah is lifted, we rise and recite: Sefer Torah after it is read. As the Torah is lifted, we rise and recite: former verse is the prelude -to the report of the rev ו ֹזאת הַ ֹורָה אֲ ֶ שר ָ שם מֹ ֶ שה לִפְנֵ י בנֵי יִ שְרָאֵ ל, ,This is the Torah, God’s word by Moses’ hand which Moses set before the people Israel. elation at Sinai; the latter verse speaks of the people עַ ל ִ פי יהוה ביַ ד מֹ ֶ שה. V’zot ha-torah asher sam moshe lifnei b’nei yisrael al pi Adonai b’yad moshe. Israel continuing the trek Some congregations recite Psalm 92 here: through the wilderness ,or halting their march מִ זְ מוֹר שִׁ יר ל יוֹם הַשַּׁ בָּ ת :Some congregations recite Psalm 92 here A psalm: the song of the day of Shabbat depending on whether the divine cloud of glory rested טוֹב ל ֹהדוֹת לַ יהוה, רוּלְזַמֵּ לשִׁמְָך עֶ לְ יוֹן, It is good to thank You, ADONAI, and sing to Your name, Most High; or moved forward from ,the portable sanctuary להַגִּיד בַּ ֹבּ ֽקֶרחַסְדֶּ ֽ ָך, וֶאֱ מוּנָת ָך בַּלֵּ ילוֹת. .to proclaim Your love at daybreak, Your faithfulness each night the mishkan. The biblical עֲ לֵי עָ שׂוֹר וַעֲ לֵי נָֽבֶ ל, עֲ לֵי הִגָּ יוֹן בּכִ נּוֹר. .Finger the lute, pluck the harp, let the sound of the lyre rise up passage then concludes by saying that this pattern was כִּי שִׂמַּחְתַּ ֽנִ י יהוה בּפׇעְׇ לֶ ָֽך, יבּמַעֲשֵׂ ֽ יָדֶ יָך אֲרַ נֵּ ן. ,You gladdened me with Your deeds, ADONAI observed because of what מַ ה גָּד לוּ מַעֲשֶׂ ֽ יָך יהוה, מ ֹאד עָמקוּ מַחְשׁ ֹב ֽ תֶ יָך. .and I shall sing of Your handiwork How wonderful are Your works, ADONAI, how subtle Your designs! God had spoken to Moses, .al pi Adonai b’yad moshe אִ ישׁבַּ ֽעַ רֹלא יֵדָ ע, וּכְסִ יל ֹלא יָבִ ין אֶ ֹת־זאת. The arrogant do not understand, the fool does not comprehend this: As we conclude the reading of the Torah and put בִּפְ ֹרֽחַ רשָׁעִ ים כּמוֹ עֵ ֽשֶׂ ב וַיָּצִֽ יצוּ כׇּ ֹל־פּעֲ לֵי אָ ֽוֶ ן, ,the wicked flourish like grass and every evildoer blossoms only to be destroyed forever— away the scroll, we might think of our own journeys להִ ּׁשָמדָם עֲדֵי עַ ד, ואַתָּה מָ רוֹם ל ֹעלָ ם יהוה. and how they might be כִּי הִ נֵּ ה ֹאיבֶ ֽיָך, יהוה, כִּי הִ נֵּ ה ֹאי בֶ ֽיָך ֹיאבֵ ֽדוּ, .but You, ADONAI, are exalted for all time Surely Your enemies, ADONAI, accompanied by Torah and .God’s word יִתְ פָּר דוּ כׇּ ֹל־פּֽעֲ לֵי אָ ֽוֶ ן. ;surely Your enemies will perish Psalm 92, the Song of the וַתָּ ֽרֶ ם כִּרְאֵ ים קַרְ נִי, בַּ לֹּתִֽי בּשֶׁ ֽמֶן רַעֲ נָ ן. .all who commit evil will be scattered Day of Shabbat, is recited at both the evening and the וַתַּ בֵּט עֵ ינִי בּ שׁוּרָ י, בַּקָּמִ ים עָ לַי מרֵעִ ים תִּשְׁמַ ֽעְ נָה אׇ זְנָ י, ,As a wild bull raises up its horn, You raised my head high -morning services on Shab צַדִּ יק כַּתָּמָ ר יִפְרָ ח, כּאֶ ֽרֶ ז בַּ לּבָ נוֹן יִשְׂ גֶּ ה, .anointed it with fresh oil As my enemies gather against me, my gaze remains steady, bat. Many include it in the ,afternoon service as well שׁ תוּלִ ים בּבֵ ית יהוה, בּחַצְ רוֹת אֱֹלהֵ ֽינוּ יַפְרִֽ יחוּ. for my ears listen and hear: so that each prayer service -includes a special men עוֹד י נוּבוּן בּשֵׂ יבָה, דּשֵׁ נִ ים ורַעֲ נַנִּ ים יִהְ יוּ, ;The righteous flourish like the date palm, thrive like a cedar in Lebanon tion of Shabbat. The psalm להַגִּ יד כִּי ריָשָׁ יהוה, צוּרִ י, וֹלא עַ וְלָֽתָ ה בּוֹ. .planted in the house of ADONAI, they flourish in our God’s courtyards begins by contemplating the wonder of creation תהלים צב ,In old age they remain fruitful, still fresh and bountiful proclaiming: ADONAI is upright, my rock in whom there is no flaw. and ends with a vision of Tzadik katamar yifrah|.|, k’erez balvanon yisgeh. the righteous flourishing in Sh’tulim b’veit Adonai, b’h|.|atzrot eloheinu yafrih|.|u. God’s house. It thus celebrates two themes of Shabbat: Shabbat as the day of appreciating creation and Shab- bat as a taste of redemption. Od y’nuvun b’seivah, d’sheinim v’ra∙ananim yihyu. In this specific vision of the end-time, enemies .יִתְ פּ�ָרְ ד וּ� ׇ �כּל־ פּ�ֹעֲ לֵי אָ ֽ ֶ ון L’hagid ki yashar Adonai, tzuri v’lo avlatah bo. all who commit evil will be scattered Psalm 92 are not destroyed, but simply made ineffective. ;Palm trees grow in the Jericho Valley, one of the lowest places on earth .כַ תּ�ָמָ ר. . . �כְּאֶ ֽרֶ ז date palm . . . cedar cedars grow on the mountaintops of Lebanon, the highest peaks in the Middle East. Palm trees grow straight up, losing their leaves each year; cedars grow wide and are evergreens. Palms yield dates, one of the most nutritious fruits, but their fibrous wood is almost useless. Cedars bear no fruit, though their wood is precious; Solomon built the Temple out of the cedars of Lebanon. Both will be planted in God’s house, for all difference is united in the one God.

220 מנחה לשבת · סדר קריאת התורה shabbat · afternoon service · torah serviceSiddur Lev Shalem for Shabbat and Festivals 220 Copyright © 2016 by the Rabbinical Assembly Psalm 24 combines two themes: God as the creator הַ כְ נָ סַ ת הַ תֹו רָ ה Returning the Torah We rise as the ark is opened. We rise as the ark is opened. and ultimate sovereign, and the need for those Leader: Leader: who would enter God’s sanctuary to exhibit moral יהַ ל לו אֶ ת־ ֵ שם יהוה כִי נִ ְש ָ גב שמו לבַ ֹו. .Celebrate the name of ADONAI; God’s name alone is exalted behavior. In fact, one may Congregation: Congregation: think of these two as cause God’s glory encompasses heaven and earth; God extols the faithful— and effect: as God is kind and just, so our world הודו עַל אֶ ֽרֶ ץ ו שָמָ ֽיִ ם. וַ יָֽרֶם קֶ ֽרֶ ן לעַ ֹו, raising up Israel, the people God keeps close. Halleluyah! should reflect the qualities of its creator—anyone who תהִ לָה לכׇל־חֲ סִידָ יו, לִבְנֵי יִ שְרָאֵל עַם ק ֹרבו, הַ ל לויָ ה. ,Hodo al eretz v’shamayim, va-yarem keren l’amo, t’hilah l’khol h|.|asidav livnei yisrael am k’rovo. Hal’luyah! would come close to the supreme sovereign should exhibit these traits. As we ל דָ וִ ד מִ זְ מ וֹ ר open the ark to return the לַ יהוה הָאָ ֽרֶץ וּמְלוֹאָ הּ, תֵּ בֵל ו ֹישׁבֵי בָ הּ. A Song of David The earth is ADONAI’s in all its fullness, Torah to its place, we emphasize that we would like כִּ י הוּא עַ ל יַמִּ ים יסָדָ הּ, ועַ ל נהָ רוֹת יכוֹננֶ ֽהָ . the land and all who dwell on it. to be among those who go -up to “God’s holy moun מִ י יַעֲ לֶה בהַ ר יהוה, וּמִ י יָקוּם בִּמְקוֹם קׇדְ שׁוֹ. ,It was God who founded it upon the seas tain”; as we proclaim “this נקִ י כַפַּ ֽיִ ם וּבַ ר לֵ בָב, ראֲשֶׁ ֹלא נָשָׂ א לַ ָ ּׁשוְא נַפְשִׁ י, .and set it firm upon the flowing streams generation seeks You...” we Who may ascend the mount of ADONAI? realize that to approach וֹלא נִשְׁ בַּ ע למִרְמָ ה, Who may stand in God’s sanctuary? God, to seek God’s presence, we need to commit איִשָּׂ ברָ כָה תמֵאֵ יהוה, וּצְדָקָה מֵאֱֹלהֵ י יִשְׁ עוֹ. ,One who has clean hands and a pure heart our own lives to acting הזֶ דּוֹר דּוֹרשָׁ יו, מ בַקְשֵׁי פָנֶ ֽיָך יַעֲ קב, סֶ ֽלָ ה. .who has not taken God’s name in vain, nor sworn deceitfully, ֹ with justice and kindness It is with that commitment שׂאוּ שׁעָרִ ים רָאשֵׁ יכֶם, והִ נָּשׂ אוּ פִּתְחֵ י עוֹלָ ם, .will receive ADONAI’s blessing, a just reward from God, the deliverer This generation seeks You; in mind that we can hope that the prayers we are ויָבוֹא מֶ ֽלְֶך הַכָּ בוֹד. the descendants of Jacob long for Your presence, selah. ,soon to recite, the Amidah ימִ זֶה מֶ ֽלְֶך הַכָּ בוֹד, יהוה עִ זּוּז וגִ בּוֹר, Open up, O gates—open up the entryway to eternity; will be acceptable. יהוה גִּ בּוֹר מִ לְחָמָ ה. .let the exalted sovereign come שׂאוּ שׁעָרִ ים רָאשֵׁ יכֶם, וּשְׂ אוּ פִּתְחֵ י עוֹלָ ם, ?Who is the sovereign who is exalted ויָ ֹבא מֶ ֽלְֶך הַכָּ בוֹד. .ADONAI, mighty and triumphant, ADONAI triumphant in battle Open up, O gates—open up the entryway to eternity; ◀ ימִ הוּא זֶה מֶ ֽלְֶך הַכָּ בוֹד, .let the exalted sovereign come יהוה צבָ אוֹת, הוּא מֶ ֽלְֶך הַכָּ בוֹד סֶ ֽלָ ה. ?Who is the sovereign who is exalted ▶ תהלים כד .ADONAI Tz’va·ot is the sovereign who is exalted, selah Ladonai ha-aretz u-m’lo·ah, teiveil v’yosh’vei vah. Ki hu al yamim y’sadah, v’al n’harot y’khon’neha. Mi ya·aleh v’har Adonai, u-mi yakum bimkom kodsho. N’ki khapayim u-var levav, asher lo nasa lashav nafshi, v’lo nishba l’mirmah. Yisa v’rakhah mei-eit Adonai, u-tzedakah mei-elohei yisho. Zeh dor dorshav m’vakshei fanekha yaakov, selah. Se’u she’arim rasheikhem, v’hinasu pith|.|ei olam, v’yavo melekh ha-kavod. Mi zeh melekh ha-kavod, Adonai izuz v’gibor, Adonai gibor milh|.|amah. Se’u she’arim rasheikhem, u-s’u pith|.|ei olam, v’yavo melekh ha-kavod. Mi hu zeh melekh ha-kavod, Adonai Tz’va·ot hu melekh ha-kavod, selah. Psalm 24

221 מנחה לשבת · סדר קריאת התורה shabbat · afternoon service · torah serviceSiddur Lev Shalem for Shabbat and Festivals 221 Copyright © 2016 by the Rabbinical Assembly Returning the Torah The Torah scroll is placed in the ark. The Torah scroll is placed in the ark. Whenever the Ark was . וּ�בְנֻ חֹה יֹאמַ ר Whenever the ark was set down, Moses would say: set down -Numbers 10:36. As the To ובְנֻ ֹחה ֹיאמַ ר: ּובָ ֽה יהוה רִ ב בות אַ לְפֵ י יִ שְרָאֵ ל. What do we take with us rah completes its circuit in קומָ ֽ ה יהוה לִמְ נו ֽ חָתֶ ָך, אַ ָ תה וַאֲ רון עֻ ֶ זָֽך. as we replace the Torah in ADONAI, may You dwell among the myriad families of the the ark and close the cur- people Israel. front of the synagogue, we tain? How might the Torah recall Moses’ words when ֹכהֲ נֶ ֽיָך יִלְ בּו צֶ ֽדֶ ק, ו ֽ ַחֲסִידֶ יָך ירַ ֵ נֽנו. .Return, ADONAI, to Your sanctuary, You and Your glorious ark dwell with us, accompany the people finished a stage in their journey through בַעֲ בור ָ דוִ ד עַבְ ֶֽ דָך, אַ ל ָת ֵ שב פנֵי מ ש ֽ ִיחֶ ָך. ,us in our journeys and at Let Your priests be robed in righteousness home, in life’s battles, in and Your faithful sing for joy. the wilderness and came to ◀ כִי לֶ ֽקַ ח טוב נָתַ ֽ ִ תי לָכֶ ם, ֹורָתִי אַ ל תַעֲ ֽ ֹזבו. our victories and in our For the sake of David, Your servant, rest in a new camp. In the verses that follow (Psalm עֵץ חַ ִיים הִיא לַ מַחֲ זִיקִ ים ָבה, ו ֹתמ כֶ ֽיהָ מאֻ ָ שר. defeats, as the ark once accompanied the Israelites do not turn away from Your anointed. 132:8–10; Proverbs 4:2; 3:18, ,(Lamentations 5:21 ;3:17 דרָ כֶ ֽיהָ דַרְ כֵ י ֽ ֹנ ַ עם, וכׇ ל־נתִ יבותֶ ֽיהָ ָ שלום. :on their journeys, in their I have given you a precious inheritance struggles? Can we clothe ▶ do not forsake My teaching. we move from consider- ing the ark, to envisoning הֲ ִ שיבֵ ֽנו יהוה אֵ לֶ ֽיָך ונָ ֽשובָה, חַ ֵדש יָמֵ ֽ ינו כקֶ ֽדֶ ם. ourselves in acts that reflect the teachings of It is a tree of life for those who grasp it, The ark is closed. righteous religious leaders, Torah, as the priests and all who hold onto it are blessed. to thoughts of messianic once wore garments to Its ways are pleasant, and all its paths are peace. redemption. The conclud- distinguish them? Can ing verses imply that our this moment be a time of Turn us toward You, ADONAI, and we will return to You; wish for righteous leaders who can point us to an חֲ צִ י קַ דִּ י שׁ .refreshment, of letting us make our days seem fresh, as they once were re-enter the world with Ki lekah|.| tov natati lakhem, torati al ta·azovu. Leader: ideal world is achievable innocent eyes—as we once ▶ if we walk in the path of Etz h|.|ayim hi la-mah|.|azikim bah, v’tom’kheha me’ushar. .Torah יִתְ גַּדַּ ל ויִתְקַדַּשׁ שׁמֵהּ רַ בָּא, בּעָ למָא דִּ י ברָ א, כִּרְ עוּתֵ הּ, ?were able to D’rakheha darkhei no·am, v’khol n’tivoteha shalom. It is a tree of life for ויַמְ לִ יְך מַ לְ כוּתֵ הּ בּחַ יֵּ יכוֹן וּבְ יוֹמֵ יכוֹן וּבְחַ יֵּי ד כׇ ל־בֵּ ית .Hashiveinu Adonai eilekha v’nashuvah, h|.|adesh yameinu k’kedem עֵ ץ those who grasp it יִשְׂרָאֵ ל, בַּעֲ גָלָ א וּבִזְמַן קָרִ יב, ואִמְ רוּ אָ מֵ ן. .חַ ִ יּ�ים הִ יא לַ �מַּחֲ זִ יקִ ים ָבּ� הּ� .The ark is closed Congregation and Leader: Proverbs 3:18. ,Its ways are pleasant יהֵא שׁמֵהּ רַ בָּא מ בָרַ ְך לעָ לַם וּלְעָ למֵי עָ למַ ָיּא. Ḥatzi Kaddish and all its paths are ְ דּ�רָ כֶ ֽ י הָ ַ דרְ כֵ י ֹֽ נ עַ ְ ם וכׇ ל ־ Leader: Leader: peace Proverbs . ְ נ תִ י ב וֹ � תֶ ֽ י הָ שׁ ָ �ל וֹ� ם May God’s great name be exalted and hallowed throughout As we put away the .3:17 יִ תְ בָּ רַ ְך ו יִ שְׁ תַּ בַּ ח ו יִ תְ פָּ אַ ר ו יִ תְ ר וֹמַ ם ו יִ תְ נַ שֵּׂ א the created world, as is God’s wish. May God’s sovereignty Torah, we pray that our ויִתְהַדַּ ר ויִתְעַ לֶּה ויִתְהַ לַּל שׁמֵהּ דּקֻדְשָׁ א, , -study should promote ac בּרִ יְך הוּא soon be established, in your lifetime and in your days, and in -tions that lead to pleasant לעֵ ֽלָּא מִ ן כׇּ ל־ ]לעֵ ֽלָּא לעֵ ֽלָּא מִ כׇּ ל־ :the days of all the house of Israel. And we say: Amen. [on Shabbat Shuvah we substitute ness and peace. בִּרְ כָתָ א ושִׁ ירָתָ א תֻּשְׁ בּחָתָ א ונֶחָמָתָא דַּאֲמִ ירָ ן בּעָ למָ א, :Congregation and Leader ו אִ מְ ר וּ אָ מֵ ן. !May God’s great name be acknowledged forever and ever Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya.

Leader: On Shabbat (including Shabbat Hol Ha-mo·ed), continue on page 223. May the name of the Holy One be acknowledged and celebrated, On Festivals (including those that fall on Shabbat), continue on page 306. lauded and worshipped, exalted and honored, extolled and acclaimed—though God, who is blessed, b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all acknowledgment and praise, or any expressions of gratitude or consolation ever spoken in the world. And we say: Amen. On Shabbat (including Shabbat Hol Ha-mo·ed), continue on page 223. On Festivals (including those that fall on Shabbat), continue on page 306.

222 מנחה לשבת · סדר קריאת התורה shabbat · afternoon service · torah serviceSiddur Lev Shalem for Shabbat and Festivals 222 Copyright © 2016 by the Rabbinical Assembly תפילת העמידה למנחה לשבת The Shabbat Afternoon Amidah

Cartographies A transliteration of the opening b’rakhot of the Amidah may be found on page A transliteration of the opening b’rakhot of the Amidah may be found on page The Amidah. The central 466. When a minyan is present, some communities repeat the Amidah after it 466. When a minyan is present, some communities repeat the Amidah after it moment of prayer of the of Silence, no. 3 is recited silently; others recite the first three blessings (including the Kedushah is recited silently; others recite the first three blessings (including the Kedushah afternoon Minh|.|ah service The technology of silence on page 225) aloud and the rest of the Amidah silently. The Amidah concludes on page 225) aloud and the rest of the Amidah silently. The Amidah concludes is the Amidah, which The rituals, etiquette on page 229. on page 229. literally means “the prayer said while standing.” Every ]כִּי שֵׁ ם יהוה אֶקְרָא, הָ בוּ ֹג לֽדֶ לֵאֹלהֵ ֽינוּ. :the blurring of terms [Leader: As I proclaim the name Adonai, give glory to our God.] ]Leader silence not absence Amidah, whether recited -on weekdays or on Shab אֲ דֹנָי שׂ יפָתַ תִּ פְתָּ ח, יוּפִ יַגִּ יד תּהִ ֽ לָּתֶ ָך. .Adonai, open my lips that my mouth may speak Your praise of words or music or even bat, contains three opening raw sounds First B’rakhah: Our Ancestors With Patriarchs and Matriarchs: With Patriarchs: b’rakhot and three closing b’rakhot. On Shabbat, there & בָּ ר וּ ְך אַתָּ ה יהוה, & בָּ ר וּ ְך אַתָּ ה יהוה, :Silence can be a plan With Patriarchs: With Patriarchs and Matriarchs is one middle b’rakhah that rigorously executed a a speaks of the holiness of אֱֹלהֵ ֽינוּ וֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ, אֱֹלהֵ ֽינוּ וֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ ,Barukh atah Adonai, Barukh atah Adonai the day—thus a total of אֱֹלהֵי אַבְרָהָם, אֱֹלהֵ י ]ואִ ֽ מּוֹתֵ ינוּ[, אֱֹלהֵי אַבְרָהָ ם, the blueprint to a life our God and God of our our God and God of our ancestors, ancestors, seven b’rakhot are recited. ,In the afternoon service יִצְחָ ק, וֵאֹלהֵ י יַעֲ ֹקב, יאֱֹלהֵ יִצְחָ ק, וֵאֹלהֵ י יַעֲ ֹקב, It is a presence it has history a form God of Abraham, God of God of Abraham, God of the middle b’rakhah speaks of the unity and wholeness הָ אֵ ל הַ גָּ ד וֹ ל הַ גִּ בּ וֹ ר ו הַ נּ וֹ רָ א , אֱֹלהֵי שָׂרָה, אֱֹלהֵי רִ בְקָ ה, ,Do not confuse it Isaac, and God of Jacob, Isaac, and God of Jacob that the rest of Shabbat has אֵל עֶ לְ יוֹן, גּוֹמֵל חֲסָדִ ים אֱֹלהֵי רָחֵ ל, וֵאֹלהֵ י לֵאָ ה, with any kind of absence great, mighty, awe-inspiring, God of Sarah, God of —adrienne rich provided. טוֹבִ ים, וקוֹנֵה הַ ֹכּל, הָאֵל הַגָּ דוֹל הַגִּ בּוֹר והַ נּוֹרָ א, ,transcendent God, Rebecca, God of Rachel אֲ ד ֹ ָ נ י who acts with kindness and God of Leah, Adonai, open my lips ,Psalm 51:17 . ְ שׂ�פָ תַ י תּ ִ �פְ תּ ָ �ח ו זוֹכֵר חַסְדֵ י אָ בוֹת, אֵל עֶ לְ יוֹן, גּוֹמֵל חֲסָדִ ים and love, and creates all, great, mighty, awe-inspiring, where prayer is exalted over .sacrifice וּמֵ בִיא גוֹאֵ ל לִבְנֵ י טוֹבִ ים, וקוֹנֵה הַ ֹכּל, ,who remembers the loving transcendent God God of Abraham, God of בנֵיהֶ ם למַ ֽעַן שׁ מוֹ ו זוֹכֵר חַסְדֵ י אָ בוֹת deeds of our ancestors, who acts with kindness and who will lovingly bring a and love, and creates all, Isaac, and God of Jacob אֱ ל ֹ הֵ י אַ ְב רָ הָ ם , אֱ ל ֹ הֵ י ִ י צְ חָ ק, בּ אַ הֲ בָ ה . ]ואִמָּ הוֹת[, וּמֵ בִיא גוֹאֵ ל This phrase is .ֵ ואלֹהֵ י יַעֲ קֹב redeemer to their children’s who remembers the loving -taken from Moses’ encoun לִבְנֵי בנֵיהֶ ם למַ ֽעַן שׁ מוֹ ,children for the sake of deeds of our ancestors ter with God at the burning בּ אַ הֲ בָ ה . divine honor. and who will lovingly bring a bush (Exodus 3:6), when redeemer to their children’s On Shabbat Shuvah we add: Moses was first called to lead the people Israel out זׇכְרֵ ֽ נו לחַ ִ יים, מֶ ֽלְֶך חָפֵ ץ בַחַ ִ יים, children for the sake of divine honor. of Egypt. Standing before God in prayer, we too וכׇתְ בֵ ֽנו בסֵ ֽפֶ ר הַחַ ִ יים, ל מַעַ נְָך אֱֹלהִ ים חַ ִ יים. On Shabbat Shuvah we add: might sense a pull toward a With Patriarchs and Matriarchs: With Patriarchs: Remember us for life, Sovereign who delights in life, mission or calling. ז ׇ. The כְ רֵ ֽ נ וּ� Remember us מֶ ֽלֶ ְך עוֹזֵ ר מֶ ֽלֶ ְך עוֹזֵר וּפוֹקֵ ד .and inscribe us in the Book of Life, for Your sake, God of life first of four insertions for וּמוֹשִֽׁיעַ וּמָ גֵ ן. וּמוֹשִֽׁיעַ וּמָ גֵ ן. With Patriarchs: With Patriarchs and Matriarchs: the days between Rosh Ha- .b shanah and Yom Kippur בָּ רוְּך אַתָּ ה יהוה, b בָּ רוְּך אַתָּ ה יהוה, You are the sovereign You are the sovereign מָ ֵ ג ן אַ בְ רָ הָ ם . מָ גֵן אַבְרָהָם וּפוֹקֵ ד שָׂרָ ה. ,who helps and saves who helps and guards and shields. saves and shields. a Barukh atah Adonai, a Barukh atah Adonai, Shield of Abraham. Shield of Abraham and Guardian of Sarah.

223 מנחה לשבת · תפילת העמידה shabbat · afternoon service · the amidahSiddur Lev Shalem for Shabbat and Festivals 223 Copyright © 2016 by the Rabbinical Assembly Those Who Sleep second b’rakhah: god’s saving care. In instituting אַ ָ תה ִגֹור ל עולָ ם אֲ דֹנָ י, Second B’rakhah: God’s Saving Care in the Dust this b’rakhah, the rabbis of מחַ יֵה מֵתִ ים אַ ָ תה, —You are ever mighty, ADONAI God keeps faith with us the Mishnah referred to it as Gevurot, a reference to רַ ב ל הׁשִֽיעַ . —even when we are spiritu- You give life to the dead ally asleep; our souls can great is Your saving power: God’s might and power to -save. Strikingly, the enu מַּׁשִ יב הָרֽ וחַ ומורִ יד הַ ָ ֽג ֶ שם, :awaken at any time. From Sh’mini Atzeret until Pesah From Sh’mini Atzeret until Pesah: meration of God’s powers ]מורִ יד הַ ָ טל, :From Pesah until Sh’mini Atzeret, some add[ Who Brings You cause the wind to blow and the rain to fall, in this prayer are neither Death and Life [From Pesah until Sh’mini Atzeret, some add: political nor military, such as overcoming enemies מ כַ ְל ֵ כל חַ ִ יי ם בחֶ ֽ סֶ ד , Every moment of despair You cause the dew to fall,] or defeating false idols. מחַ יֵה מֵתִ ים ברַחֲמִ ים רַ ִ בים, can become a moment of Rather, God’s saving power renewed spiritual life and You sustain the living through kindness and love, is expressed as attending סומֵ ְך נופ לִ ים, ו רופֵ א חולִ ים, ומַ ִ תיר אֲ סורִ ים, new directions. and with great mercy give life to the dead, to the weakest and most vulnerable members of ומְקַ יֵם אֱ מונָ תו לִ י ֵ שנֵי עָפָ ר. ,after Shneur You support the falling, heal the sick— Zalman of Liadi society. This, then, is seen מִ י כָמֽ וָך ַ בֽעַ ל גבורות ,loosen the chains of the bound as the ultimate triumph of spiritual values: care and ומִ י ֽדומֶ ה ָ לְך, .and keep faith with those who sleep in the dust kindness for the fallen, the מֶ ֽלְֶך מֵמִ ית ומְחַ יֶה ומַ צְמִֽיחַ י ּועָ ה. ,Who is like You, Almighty and who can be compared to You? sick, the imprisoned, the dying, and the dead. The sovereign who brings death and life On Shabbat Shuvah we add: ְ ס וֹ� מֵ ך Support the falling מִ י כָמֽ וָך אַב הָרַחֲמִ ים, זוכֵ ר י צורָ יו לחַ ִ יים ברַחֲמִ ים. .and causes redemption to flourish .After Psalm 145:14 . נ וֹ� פְ ִ ל י ם ו נֶ אֱ מָ ן אַ ָ תה ל הַ חֲ י ו ת מֵ תִ י ם . :On Shabbat Shuvah we add . וֹר�פֵ א וֹח�לִ ים Heal the sick .After Exodus 15:26 ָ ברוְך אַ ָ תה יהוה, מחַ יֵה הַ ֵמתִ ים. ,Who is like You, source of compassion who remembers with compassion Your creatures for life? Loosen the chains of the . אַ ָ תּ�ה קָ ד וֹ� שׁ� When the Amidah is recited silently, we continue on page 226 with Psalm .מַ תִּ �יר אֲ וּס�רִ ים You are faithful in bringing life to the dead. bound 146:7. Barukh atah ADONAI, who gives life to the dead. . מֵ מִ י ת וּ� מְ חַ ֶ יּ�ה Brings death and life When the Amidah is recited silently, we continue on page 226 with “Holy are You.” 1 Samuel 2:6. . מְ חַ ֵ יּ�ה הַ ֵ �מּתִ י ם Gives life to the dead Over the millennia, many Jewish perspec- tives on the afterlife have been proposed. Many sages (including Saadiah Gaon, 10th century, and Maimonides, 12th century) caution against speculation about the specific implications of the doctrine of bodily resurrection of the dead. Some understand it to be an articulation of God’s supreme power: God cares even for the dead.

224 מנחה לשבת · תפילת העמידה shabbat · afternoon service · the amidahSiddur Lev Shalem for Shabbat and Festivals 224 Copyright © 2016 by the Rabbinical Assembly In this . קְ ֻ ד � שּׁ ָ �ה Kedushah: Holiness The Kedushah is recited only with a minyan. Kedushah Third B’rakhah: God’s Holiness prayer, composed by Jewish Just as it is impossible mystics, we imitate the נקַדֵּשׁ אֶ ת־שִׁמְ ָך בָּעוֹלָ ם, to fully know God, The Kedushah angelic glorification of God. it is impossible to The Kedushah is recited only with a minyan. The Kedushah included כּשֵׁם שֶׁמַּקְדִּ ישִׁ ים אוֹתוֹ בִּשְׁמֵי מָ רוֹם, adequately define in the Amidah always כַּכָּ תוּב לעַ דיַ ֽ נבִיאֶ ָך, וקָרָ א זֶה אֶ ל זֶה ואָמַ ר: holiness—a word We hallow Your name in this world as it is hallowed contains three biblical closely connected to in the high heavens, as Your prophet Isaiah described: quotations: “Holy, holy, קָ דוֹשׁ, קָ דוֹשׁ, קָ דוֹשׁ, יהוה צבָ אוֹת, the Divine. Yet, just holy...” (Isaiah 6:3), “Praised as God may at times Each cried out to the other: is Adonai’s glory wherever מ ֹלא כׇל־הָאָ ֽרֶ ץ כּ בוֹדוֹ. be experienced as “Holy, holy, holy is ADONAI Tz’va·ot, the whole world is filled God dwells” (Ezekiel 3:12), a presence, so may with God’s glory!” and “Adonai will reign םלעֻמָּתָ בָּ רוְּך ֹיאמֵ ֽ רוּ: holiness be sensed Kadosh, kadosh, kadosh Adonai Tz’va·ot, m’lo khol ha-aretz k’vodo. forever” (Psalm 146:10). The in those moments liturgy surrounding these בָּ רוְּך כּ בוֹד יהוה מִמּ קוֹמוֹ. when mundane verses varies. On weekdays everday existence, Others respond with praise: and Shabbat afternoon, it וּבְדִ בְרֵי קׇדְשׁ ָך כָּ תוּב לֵ אמֹר: ”.the material realm, “Praised is ADONAI’s glory wherever God dwells is brief; on Shabbat and seems touched, as if Barukh k’vod Adonai mimkomo. festival mornings, it is more יִמְ ֹלְך יהוה לעוֹלָם, אֱֹלהַ ֽיְִך צִ יּוֹן ל דֹר וָ דֹר, הַ ל לוּיָ הּ. suffused by something elaborate. (adapted from transcendent. At As the psalmist sang: (Reuven Hammer ל דוֹר וָ דוֹר נַגִּ יד גׇּדְ לֶ ָֽך, וּלְנֵ ֽצַח נצָחִ ים קדֻ ּׁשָת ָך נַקְדִּ ישׁ. such moments we ADONAI will reign forever; We become . קָ ד וֹ � שׁ � Holy ושִׁבְחֲָךאֱֹלהֵ ֽינוּ מִ פִּֽ ינוּ ֹלא יָמוּשׁ לעוֹלָם וָעֶ ד, experience ourselves as interconnected—not your God, O Zion, from generation to generation. holy when we imitate God’s qualities: “As God is called כִּי אֵל מֶ ֽלְֶך גָּ דוֹל וקָ דוֹש אָ ֽתָּ ה. !separate, isolated, lonely Halleluyah beings—we sense the Yimlokh Adonai l’olam, elohayikh tziyon l’dor vador, hal’luyah. ‘merciful,’ so should you be merciful . . . as God is called בָּ רוְּך אַתָּ ה יהוה, הָאֵל הַקָּ דוֹשׁ. universe as resident with connection. At From generation to generation we will declare Your greatness, On Shabbat Shuvah we substitute: ‘righteous’ and ‘loving,’ so such times, too, we may should you be righteous ,and loving” (Lekah|.| Tov ָ ברוְך אַ ָ תה יהוה, הַ ֶ מֽלְֶך הַ ָ קדׁש. .wonder at the glorious and forever sanctify You with words of holiness pulsating cosmos that Your praise will never leave our lips, Re’eih). . ָ אַ תּה �אֶ חָ ד ,has issued in the place We continue on the next page with the Fourth B’rakhah for You are God and Sovereign, great and holy. The whole world is on which we stand. filled with God’s glory “The whole world is Barukh atah ADONAI, the Holy God. . There מְ לֹא כׇ ל־הָאָ ֽרֶ ץ ְ�כּ ב וֹ�ד וֹ� :filled with God’s glory.” On Shabbat Shuvah we substitute are two contrasting themes in the Kedushah, Barukh atah ADONAI, the Holy Sovereign. based on the two different prophetic visions Adonai Tz’va.ot that it incorporates. Isaiah speaks of God as Tz’va.ot means “armies” We continue on the next page with the Fourth B’rakhah, “You are one.” present throughout the world, while Ezekiel and is frequently speaks of God as in heaven. The paradox of translated as “hosts.” the religious life is that at times we feel a di- Who are God’s armies? vine presence close at hand and at other times The clouds, the rain, God’s distance, or even absence, is terribly the tectonic plates of palpable. earth, the sunbursts, the exploding stars, and the expanding universe.

225 מנחה לשבת · תפילת העמידה shabbat · afternoon service · the amidahSiddur Lev Shalem for Shabbat and Festivals 225 Copyright © 2016 by the Rabbinical Assembly . אַ תּ ָ �ה אֶ חָ ד One The following paragraph is said only when the entire Amidah is recited silently: The following paragraph is said only when the entire Amidah is recited silently: You are One On festivals, the Amidah remains the same for the אַ תָה קָ ד ׁש ו שִמְ ָך קָ דׁש, ;Through us God Holy are You and holy is Your name evening, morning, and וקְ ד ִ ׁשים בכׇ ל־יום יהַ ללֽ וָך ֶ סֽלָ ה. .becomes one. holy ones praise You each day God who is everywhere afternoon services; only on scattered and dispersed Barukh atah ADONAI, the Holy God. Shabbat does this b’rakhah ָ ברוְך אַ ָ תה יהוה, הָאֵל הַ ָ קדׁש. :comes here to greet us, On Shabbat Shuvah we substitute On Shabbat Shuvah we substitute: have different versions for excited and fearful, Barukh atah ADONAI, the Holy Sovereign. each of these three services. here Many medieval sources ָ ברוְך אַ ָ תה יהוה, הַ ֶ מֽלְֶך הַ ָ קדׁש. with us, ascribe these differences becoming one. All continue here: All continue here: to the various aspects of Jewish theology that the אַ תָּ ה אֶ חָ דו שִׁ מְ ָך אֶ חָ ד , RIVKA MIRIAM Fourth B’rakhah: The Holiness of Shabbat— You are one, Your name is one; ancient rabbis perceived K’dushat Hayom: Shabbat as incorporating. יוּמִ כּעַמּ ָך יִשְׂרָאֵל גּוֹי אֶחָ ד בָּאָ ֽרֶ ץ. ?is there any one nation on earth like Your people Israel The Sanctification The Friday evening b’rakhah is centered on creation; the תִּ פְאֶ ֽרֶ ת גּדֻ לָּה, וַעֲטֶ ֽרֶ ת ישׁוּעָ ה, ,For You have given Your people the splendor of greatness of the Day the crown of deliverance—a day of rest and holiness. Shabbat morning b’rakhah, on the revelation at Sinai יוֹם מ נוּחָה וּקְדֻ ָ הּׁש לעַמּ ָך נָתָ ֽתָּ . You have given Your Moses rejoiced...”); and“) אַבְרָהָ ם יָגֵ ל, יִצְחָ ק ירַ נֵּ ן, people a day of rest and Abraham will rejoice, Isaac shall sing, as Jacob and his children holiness. find rest on this day—a rest that is an offering of love; the b’rakhah at Minh|.|ah is Sarah will shine, focused on Shabbat as a יַעֲ ֹקב וּבָנָ יו יָנֽ וּחוּ בוֹ, ;a true and trustful rest Rebecca will be renewed, symbol of redemption—an ideal time. In that vein, the מ נוּחַת אַהֲבָה וּנְדָ בָ ה, ;Leah and Rachel will be a peaceful rest, serene, still, and secure blessing here begins with a מ נוּחַת אֱמֶ ת וֶאֱ מוּנָ ה, .comforted, a fulfilling rest in which You delight Zilpah and Bilhah will be May Your children know You as the source of their rest, reprise of Zechariah’s vision of future redemption that מ נוּחַת שָׁ לוֹם ושַׁ לְוָה והַשְׁקֵ ט וָבֶ ֽטַ ח, ,honored as their children find rest and in their rest may Your name be sanctified. is voiced at the end of each service in the Aleinu: “On מ נוּחָה שׁ לֵמָה שָׁאַתָּה רֽ וֹצֶה בָּ הּ. on this day—a rest that is that day, Adonai will be יַכִּֽירוּ בָנֶ ֽיָך ויֵד עוּ כִּי מֵאִתָּך הִיא מ נוּחָתָ ם, ;an offering of love a true and trustful rest; one, and the name of God, .(one.” (14:9 ועַל מ םנוּחָתָ יַקְדִּֽ ישׁוּ אֶ ֽ ת־שׁמֶ ָך. ;a peaceful rest, serene, still, and secure a fulfilling rest in which You delight. is there any one nation ָ Chronicles 17:21, David’s 1 . וּ�מִ י �כְּעַ �מְּ ך יִ שׂ�ְרָאֵ ל גּ� וֹ�י אֶחָ ד Day of Rest: like your people israel prayer after being told by God that his son Solomon would build the Temple. It Yom M’nuḥah is at this time of day, when Shabbat has been fully experienced, that we might The essence of Shabbat, the splendor of this day, is its gift— feel that Shabbat has built a Temple in time; we may feel whole, at one with rest. Shabbat ushers in a special kind of rest; not just a ces- ourselves, and at ease with our community. And so the liturgy plays on this sation of work, not just a time to regroup and rally our inner sense of wholeness: we are one; God is one; and the people Israel, having rested resources so we may once again join the fray come starlight. It on this day, are one. is the rest of fulfillment, the utter, even transcendent, content- The noun for rest, m’nuhah, appears seven times in . וֹי�ם ְמ נ וּ� חָ ה ment with life. Love; giving; truth; trust; peace; surety; ease. A DAY OF REST Experiencing this complement of blessings in our daily lives this paragraph—seven being a sacred number. On Shabbat, the patriarchs will see the . אַ ְ ברָ הָ ם ָי ֵ גל is a rare gift indeed. It is sometimes found in the most tender Abraham will rejoice of moments between two life-long lovers; or the deep, aching fulfillment of the promise that their descendants will find deliverance and bless- laughter shared between friends; or the primal moment of a ing. Each of the patriarchs is depicted here as expressing a unique relationship devoted mother gently, intently cradling her just-fed infant. to God, perhaps reflecting their different personalities of God. Jacob Emden In all, the fullness of the one flows into the other. Each gives, (1697–1776, Germany) notes the progression from Abraham, who here expresses each receives, and both are sated. inner emotion, to Isaac, who sings out loud, and finally to Jacob, who celebrates So it is (or is meant to be) on Shabbat. For six days, God and with his family. Jacob’s family, reunited at the end of his life, becomes an image we work. We give and we receive throughout the long week. of ultimate reconciliation. And when done just right, on Shabbat, both of us are sated. According to the midrash, Isaac offered up songs of . ִ י צְ חָ ק ְי רַ ֵ נּ�ן Nina Beth Cardin Isaac shall sing— praise when he saw heaven open up at the time of the binding.

226 מנחה לשבת · תפילת העמידה shabbat · afternoon service · the amidahSiddur Lev Shalem for Shabbat and Festivals 226 Copyright © 2016 by the Rabbinical Assembly Avodah: Longing for Our God and God of our ancestors, embrace our rest. embrace your people israel and their prayer אֱֹלהֵ ֽינו וֵאֹלהֵי אֲ בותֵ ֽ ינו ]ואִ ֹותֵ ֽ ינו[, ר צֵה בִמְ נוחָתֵ ֽ נו, the Sanctuary רְ צֵ ה . . . ְבּ עַ ְ ּמ ָך ִי ְ ׂשרָ אֵ ל קַ ד ֵ ֽ שנו במִ צְ ֺותֶ ֽ יָך, ותֵן חֶ לְקֵ ֽ נו בתור ֽ ָתֶ ָך, Make us holy through Your mitzvot On the one . ּו ִ בתְ פִ ָ ּלתָ ם .It is not unusual to experi- and let the Torah be our portion -hand, this b'rakhah rec ַשבעֵ ֽנו מִ ּובֶ ָֽך, ו ַשמחֵ ֽ נו ִ ביּו ֽ עָתֶ ָך, ence our religious life as Fill our lives with Your goodness inadequate. We may see ognizes that our religious service is imperfect. It lacks וטַהֵ ר לִ ֵ בֽנו לעׇבְ דָך בֶאֱמֶ ת, .our prayer life as unin- and gladden us with Your deliverance ,the grandeur, the beauty והַ נְחִ ילֵ ֽנו יהוה אֱֹלהֵ ֽינו באַהֲבָ ה ובְרָ צון ַשבַת קׇדְ ֶֽ שָך, .spiring or fruitless, not Purify our hearts to serve You truly affecting our inner lives ADONAI our God, lovingly and willingly grant that we inherit the order, or the religious intensity that characterized ויָנֽ וחו בָ ה יִ שְרָאֵל מקַ ד ֵ שי ש ֶֽ מָך. or our external world; our ritual observance may not Your holy Shabbat, that the people Israel, worship in the Temple. On the other hand, we hope ָ ברוְך אַ ָ תה יהוה, מקַ ֵדש הַּׁשַ ָ בת. .transport us in any way. who make Your name holy, may find rest on this day In Jewish theology these Barukh atah ADONAI, who makes Shabbat holy. that what we have offered feelings are encapsulated up in prayer—however poorly worded, however ר צֵ ,ה יהוה אֱֹלהֵ ֽינו, בעַ מָך יִ שְרָאֵ ל ובִתְ פִ לָתָ ם, in the idea that we are in exile—that somehow we imperfect, however am- bivalent our feelings—will והָ שֵב אֶ ת־הָעֲ בודָ ה לִדְ בִ יר ֵ ביתֶ ֽ ָך, are deprived of an intimacy Fifth B’rakhah: The Restoration of Zion be acceptable, because it ותְ פִ לָתָ ם באַהֲבָה תקַ ֵ בל ברָ צון, .with the Divine that was ADONAI our God, embrace Your people Israel and their prayer available when the Temple Restore worship to Your sanctuary. May the prayers of the expresses our humanity: we was standing. ,are vulnerable and finite ותְהִ י לרָ צון תָמִ יד עֲ בודַ ת יִ שְרָאֵל עַ ֶֽ מָך. people Israel be lovingly accepted by You, and may our service The assertion that there imperfect beings who are On Rosh Hodesh and Hol Ha-mo·ed we add: was once a perfect time is, always be pleasing. striving to reach beyond .ourselves אֱֹלהֵ ֽינו וֵאֹלהֵי אֲ בותֵ ֽ ינו ]ואִ ֹותֵ ֽ ינו[, יַעֲ לֶה ויָ ֹבא, ויַ גִֽיעַ ויֵרָאֶ ה, :of course, mythic. When On Rosh Hodesh and Hol Ha-mo·ed we add the First Temple stood, Our God and God of our ancestors, may the thought of us rise up In . הַ �מּ ַ חֲ ִ ז י ר Who restores ויֵרָ ֶה צויִּׁשָמַ ע, ויִ פָקֵ ד ויִ זָכֵ ר זִכְ רונֵ ֽנו ופִקְ דונֵ ֽנו, וזִכְ רון the prophets railed against the Land of Israel in the 1st אֲ בותֵ ֽ ינו ]ואִ ֹותֵ ֽ ינו[, וזִכְ רון מָ שִֽיחַ ֶ בן־ָ דוִ ד עַבְ ֶֽ דָך, וזִכְ רון the false worship that took and reach You. Attend to us and accept us; hear us and respond to place there; in Second us. Keep us in mind, and keep in mind the thought of our ancestors, millennium, this b’rakhah concluded “You alone shall י ר ָׁשלַֽיִם עִ יר קׇדְ ֶֽ שָך, וזִכְ רון כׇל־עַ מָך ֵ בית יִ שְרָאֵ ל לפָ נֶ ֽיָך, Temple times, the office of as well as the Messiah, the descendant of David; Jerusalem, Your holy we worship in awe” ָ ָ לִפְלֵיטָ ה, ל טובָ ה, לחֵ ן ולְחֶ ֽסֶ ד ולְרַחֲמִ ים, לחַ ִ יים ולְ ָ שלום, ביום High Priest was frequently city; and all Your people, the house of Israel. Respond to us with .( שׁ ֶ � וֹא�תְ ך לְ ַ ב ְ דּ�ך ְ בּ�יִרְאָ ה נַעֲ ב וֹ�ד( .bought and sold deliverance, goodness, compassion, love, life, and peace, on this On Sukkot: On Pesah: On Rosh Hodesh: ֹראש הַ ֹחֽדֶ ש הַ ֶ זה. חַג הַ ַמֹות הַ ֶ זה. חַג הַ ֻסֹות הַ ֶ זה. : On Sukkot On Pesah: But despite this, we On Rosh Hodesh: maintain the dream of Rosh H|.|odesh. Festival of Matzot. Festival of Sukkot. some day getting it right: זׇכְרֵ ֽ נו, יהוה אֱֹלהֵ ֽינו, ֹו ל טובָ ה, ;Remember us for good of our religious worship ופׇקְדֵ ֽ נו בו לִבְרָ כָ ה, ;being a pathway to making respond to us with blessing ו הׁשִיעֵ ֽנו בו לחַ ִ יים. .our lives and the world redeem us with life reflect the divine good. Show us compassion and care with words of kindness and ובִדְ בַ ר י ּועָ ה ורַחֲמִ ים, חוס וחׇ ֵ נֽנו, ורַחֵם עָ לֵ ֽינו ו הׁשִיעֵ ֽנו, That dream—that our deliverance; have mercy on us and redeem us. Our eyes are ִ כי ֵ אלֶ ֽיָך עֵ ינֵ ֽינו, ִיכ אֵל מֶ ֽלְֶך חַ ּון ורַ חום אָ ֽ ָ תה. .lives and our society em- turned to You, for You are a compassionate and caring sovereign body authentic service to the Divine—is implicit in May our eyes behold Your compassionate return to Zion. ותֶחֱ זֶ ֽינָה עֵ ינֵ ֽינוּ בּ שׁוּב ָך לצִ יּוֹן בּרַחֲמִ ים. .this prayer for restoration בָּ רוְּך אַתָּ ה יהוה, הַמַּחֲ זִ יר שׁ כִ ינָ תוֹ לצִ יּוֹן. .It is even more explicit in Barukh atah ADONAI, who restores Your Divine Presence to Zion the version of this b’rakhah that was recited in the Land of Israel in the late 1st millennium prayer, which concludes with the phrase “that You alone shall we worship in awe.” Living a life in accord with God remains a constant challenge, yet the ideal that “You alone shall we worship in awe” is always before us. On Shabbat we may come closest to its realization.

227 מנחה לשבת · תפילת העמידה shabbat · afternoon service · the amidahSiddur Lev Shalem for Shabbat and Festivals 227 Copyright © 2016 by the Rabbinical Assembly Modim: Gratitude When the Amidah is recited silently, we read the following paragraph. May all that lives thank ְו ֹ כ ל הַ חַ ִ יּ�י ם Sixth B’rakhah: Gratitude for Life and Its Blessings When the Amidah is chanted aloud, the leader reads this paragraph as You always How different our lives are Prayer can . י וֹ� ֽ ד וּ� ָך סּ ֶ ֽ �לָ ה .When the Amidah is recited silently, we read the following paragraph. the congregation reads the next passage when we appreciate life When the Amidah is chanted aloud, the leader reads this paragraph connect people or isolate itself as a gift. b .them from each other מוֹדִ ים אֲ נַֽחְ נוּ לָ ְךשָׁאַתָּ ההוּא יהוה אֱֹלהֵ ֽינוּ וֵאֹלהֵ י .as the congregation reads the next passage How beautiful a day After reciting our litany of אֲ בוֹתֵ ֽ ינוּ ]ואִ מּוֹתֵ ֽ ינוּ[ לעוֹלָם וָעֶ ד. צוּר חַ יֵּ ֽינוּ, מָ גֵן יִשְׁעֵ ֽנוּ, then seems, how forgiving a We thank You, for You are ever our God and the God of our hundreds of words, we may we can then be of the petty ancestors; You are the bedrock of our lives, the shield that have slipped into a solitary אַתָּ ההוּא ל דוֹר וָ דוֹר. נוֹדֶ הלָּך רוּנְסַפֵּ תּהִ ֽ לָּתֶ ָך, עַל חַ יֵּ ֽינוּ disturbances that so easily trance. Now, as our prayer distract and annoy us. protects us in every generation. We thank You and sing Your moves to a conclusion, we הַמּסוּרִ ים בּיָדֶ ָֽך ועַ ל נִשְׁ מוֹתֵ ֽ ינוּ הַפּ קוּדוֹת לָ ְך, לועַ ֽ נִסֶּ יָך We go out then to the praises—for our lives that are in Your hands, for our souls that become aware once again שֶׁ בּכׇ ל־יוֹם עִמָּ ֽ נוּ, ועַ לנִפְ ל אוֹתֶ ֽ יָך ו ֽ טוֹבוֹתֶ יָך שֶׁ בּכׇל־עֵ ת, -world, and each encoun are under Your care, for Your miracles that accompany us each of all living things—people, ter seems fresh, open to day, and for Your wonders and Your gifts that are with us each animals, and plants—that עֶ ֽרֶ ב וָ ֹב רֽקֶ וצׇהְׇרָ ֽיִ ם. ◀ הַ טּוֹב, כִּיֹלא כָ לֽוּ ֽ רַחֲמֶ יָך, new possibility; and what share this world, and we experience may seem moment—evening, morning, and noon. share in praising God. We והַמרַחֵ ם, כִּ י ֹלא תַ ֽמּוּ חֲסָדֶ ֽ יָך, מֵ עוֹלָם קִ וִּֽינוּ לָ ְך. miraculous. ▶ You are the one who is good, whose mercy is never-ending; thus move to the widest the one who is compassionate, whose love is unceasing. We This paragraph is recited by the congregation when the full Amidah is possible consciousness, have always placed our hope in You. repeated by the leader, by custom remaining seated and bowing slightly. embracing all of life in our prayer. (Daniel Nevins) b מוֹדִ ים אֲ נַֽחְ נוּ לְָךשָׁאַתָּ ההוּא יהוה אֱֹלהֵ ֽינוּ וֵאֹלהֵ י This paragraph is recited by the congregation when the full Amidah is אֲ ֽ בוֹתֵ ינוּ ]ואִ ֽ מּוֹתֵ ינוּ[, אֱֹלהֵי כׇ ל־בָּשָׂ ר, יוֹצרֵ ֽ נוּ, יוֹצֵ ר .repeated by the leader, by custom remaining seated and bowing slightly בּרֵאשִׁ ית. בּרָ כוֹת והוֹדָ אוֹת לשִׁמְ ָך הַגָּ דוֹל והַקָּ דוֹשׁ, a We thank You for the ability to acknowledge You. You are עַל שֶׁהֶחֱ יִ יתָ ֽ נוּ וקִ יַּמְתָּ ֽ נוּ. כֵּ ן תּחַ יֵּ ֽנוּ וּתְקַ יּמֵ ֽ נוּ, ותֶאֱ סוֹף ,our God and the God of our ancestors, the God of all flesh our creator, and the creator of all. We offer praise and blessing גָּלֻ ֽ יּוֹתֵ ינוּ לחַצְ רוֹת ֽ קׇדְשֶׁ ָך, לִשְׁ מוֹר ח ֽ ֻקֶּ יָך ולַעֲ שׂוֹת ר צוֹנֶ ָֽך, to Your holy and great name, for granting us life and for וּלְעׇבְדּ ָך בּלֵבָב שָׁ לֵם, עַל שֶׁאֲ נַֽחְ נוּ מוֹדִ ים לָ ְך. -sustaining us. May You continue to grant us life and sus בָּ רוְּך אֵל הַהוֹדָ אוֹת. tenance. Gather our dispersed to Your holy courtyards, that we may fulfill Your mitzvot and serve You wholeheartedly, On Hanukkah we add Al Hanissim on page 430. carrying out Your will. May God, the source of gratitude, ועַ ל ֻכ ָ לם יִתְ בָרַ ְך ו יִתְ רומַ ם שִמְ ָך מַ לְ ֵ כֽנו ָ תמִ יד ל עולָ ם וָעֶ ד. .be praised On Shabbat Shuvah we add: וכְ תוב לחַ ִ יים טובִ ים ׇ כל־בנֵי ברִ ֽ יתֶ ָך. .On Hanukkah we add Al Hanissim on page 430 For all these blessings may Your name be praised and exalted, ו ֹלכ הַחַ יִּ ים יוֹדֽוָּך סֶּ ֽלָ ה, .our sovereign, always and forever וִיהַ ל לוּ אֶ ת־שִׁמְ ָך בֶּאֱמֶ ת, :On Shabbat Shuvah we add הָאֵ ל ישׁוּעָתֵ ֽ נוּ ועֶזְרָתֵ ֽ נוּ סֶ ֽלָ ה. .And inscribe all the people of Your covenant for a good life b בָּ רוְּך האַתָּ יהוה, הַ טּוֹב שִׁמְ ָך וּלְָך נָאֶ ה ל הוֹדוֹת. May all that lives thank You always, and faithfully praise Your name forever, God of our deliverance and help. a Barukh atah ADONAI, Your name is goodness and praise of You is fitting.

228 מנחה לשבת · תפילת העמידה shabbat · afternoon service · the amidahSiddur Lev Shalem for Shabbat and Festivals 228 Copyright © 2016 by the Rabbinical Assembly Shalom: Peace Seventh B’rakhah: Peace Seventh b’rakhah: peace. Why is Jewish liturgy so ָ שלום רָ ב עַ ל יִ שְרָאֵל עַ מָך ועַ ל ׇ כל־יׁשבֵ י תֵ בֵ ל ָת ִ שים suffused with prayers for ל עולָ ם, כִי אַ ָ תה ה או מֶ ֽלְֶך אָ דון לכׇל־הַּׁשָ לום. ו טוב Grant abundant and lasting peace to Your people Israel and א How distant peace all who dwell on earth, for You are the sovereign master of the peace? Is prayer for peace a -set of pious words, an ab בעֵ ינֶ ֽיָך לבָרְֵך אֶ ת־עַ מָך יִ שְרָאֵ ל בכׇל־עֵ ת ובְכׇ ל־שָעָ ה seems—both inner peace and outer peace. How torn ways of peace. May it please You to bless Your people Israel at straction or ideal that can ,never be realized? Rather ִב ְ של ו ֽ מֶ ָך . .we are by our emotions, all times with Your gift of peace our desires, our competi- Shalom rav al yisrael am’kha v’al kol yosh’vei teiveil tasim l’olam, On Shabbat Shuvah we recite the following paragraph, the rabbis taught that tiveness. Yet having prayed ki atah hu melekh adon l’khol ha-shalom. V’tov b’einekha l’varekh et in place of the line that follows it: the pursuit of peace is a for wholeness, having am’kha yisrael b’khol eit u-v’khol sha·ah bishlomekha. mitzvah without beginning or end, to be unremittingly בסֵ ֽפֶ ר חַ ִ יים, ברָ כָה, ו ָ שלום, ופַרְ נָסָ ה טובָ ה, ,expressed our gratitude practiced every day with נִ זָכֵ ר ונִ כָתֵ ב לפָ נֶ ֽיָך, אֲ נַֽחְ נו וכׇל־עַ מָך ֵ בית יִ שְרָאֵ ל, ,having spent Shabbat at On Shabbat Shuvah we recite the following paragraph rest, perhaps for a moment in place of the line that follows it: those near to us and those at a great distance. The לחַ ִ יים טובִ ים ולְ ָ שלום. we can savor our own quiet May we and the entire house of Israel be called to mind prayer for peace reminds ָ ברוְך אַ ָ תה יהוה, ע ֵה ׂשהַּׁשָ לום. breath and make peace and inscribed for life, blessing, sustenance, and peace in with the world around us. the Book of Life. Barukh atah ADONAI, who brings peace. us to pursue reconciliation in our own lives: inside ,ourselves; with loved ones ָ ברוְך אַ ָ תה יהוה, הַמ בָרְֵך אֶ ת־עַ ֹו יִ שְרָאֵ ל בַּׁשָ לום. .Barukh atah ADONAI, who blesses Your people Israel with peace ב Our rabbis taught: Great neighbors, and colleagues; is peace, for the Messiah The silent recitation of the Amidah concludes The silent recitation of the Amidah concludes with community members will begin by speaking with a personal prayer or the following: with a personal prayer or the following: and fellow citizens; and of peace, as the prophet My God, keep my tongue from evil, my lips from deceit. in our engagement with .people across the world אֱֹלהַ י, נ צו ר ל ֹונִי מֵרָ ע, ְ ׂשפָתַי מִ ַד ֵ בר מִרְמָ ה, .Isaiah says, “How beautiful Help me ignore those who would slander me upon the hilltops are the As God is holy, we are to emulate God’s holiness. As ו לִמְקַ ללַי נַפְ שִי תִ דֹם, ונַפְ ִ שי כֶעָפָ ר לַ ֹכל ִ ת ְ היֶה. .footsteps of the messenger Let me be humble before all God is peacemaker, so too פתַ ח לִ ִ בי בתו ֽ רָתֶ ָך, ובְמִ צְ ֺו ֽ תֶ יָך תִרְ ֹוף נַפְ ִ שי. .declaring peace” (52:7). Open my heart to Your Torah, that I may pursue Your mitzvot —Leviticus Rabbah Frustrate the designs of those who plot evil against me; are we to serve the cause of peace every day in the וכׇל־הַ ח ׁשבִ ים עָ לַי רָעָ ה, nullify their schemes. midst of our lives. (Amy ג (Eilberg מ הֵרָה הָפֵ ר עֲצָ ָ תם וקַ לְקֵל מַחֲ שַבְ ָ תם. ;A true peace, Act for the sake of Your name; act for the sake of Your triumph עֲ ֵ שה למַ ֽעַ ן ש ֽ מֶ ָך, עֲ ֵ הש למַ ןֽעַ ימִ ינֶ ָֽך, .not an armistice, not a act for the sake of Your holiness; act for the sake of Your Torah One opinion . אֱ ל ֹ הַ י covenant of non- My God voiced in the Babylonian עֲ ֵ שה למַ ֽ ַן ע ֽ קדֻּׁשָתֶ ָך, עֲ ֵ שה למַ ֽעַ ן ֹו ֽ רָתֶ ָך. .interference, Answer my prayer for the deliverance of Your people Talmud states that every but understanding and May the words of my mouth and the meditations of my heart -Amidah must be accompa למַ ֽעַ ן יֵחָ ל צ ןו ֽ ידִידֶ יָך, הׁשִֽיעָ ה ימִ ינָך וַעֲ נֵ ֽנִ י. compassion if not love. be acceptable to You, ADONAI, my rock and my redeemer. nied by a personal prayer Berakhot 29b). The prayer) יִהְ יו לרָ צון אִ מְרֵ י פִי והֶגְ יון לִ ִ יב לפָנֶ ֽיָך, יהוה צורִ י ו גואֲ לִ י. Struggle for the sake of Some have the custom of taking three steps backward and bowing at the accomplishment, conclusion of the Amidah, as if exiting the court of a sovereign. that is printed here is of- Some have the custom of taking three steps backward and bowing fered by the Babylonian not for rivalry or May the one who creates peace on high bring peace to us and competition. at the conclusion of the Amidah, as if exiting the court of a sovereign. Talmud (Berakhot 17a) as -an example of such a per ֹע ֶ שה ָ שלום בִמְ רומָ יו, הוא יַעֲ ֶ שה ָ שלום עָ לֵ ֽינו .Let fulfillment and attain- to all Israel [and to all who dwell on earth]. And we say: Amen ment be the order of the Yihyu l’ratzon imrei fi v’hegyon libi l’fanekha, Adonai tzuri v’go∙ali. sonal prayer; it is attributed to Mar son of Ravina (4th ועַ ל כׇל־יִ שְרָאֵ ל ]ועַ ל ׇ כל־י ׁשבֵי תֵ בֵל[, ואִמְ רו אָמֵ ן. day, and may death Oseh shalom bimromav hu ya∙aseh shalom aleinu v’al kol yisrael come only as a blessing. century) and it was so [v’al kol yosh’vei teiveil], v’imru amen. admired that it entered the When the Amidah is to be repeated aloud, we turn back to page 223. formal liturgy. Distinctively, A Meditation When the Amidah is to be repeated aloud, we turn back to page 223. May the spirit of Shabbat it uses the first-person sin- remain with me through- gular (“I”), whereas almost out the week. May I have the strength, the courage, and the resilience to do what I need to do and what only I all other formal prayers in can do. Amidst the work I set out to accomplish in the world, may I find sustenance for my soul, that I may be the liturgy are in the first- a faithful partner in God’s creation, an instrument of healing and peace. person plural (“we”). . ִ י הְ י וּ� ְ ל רָ צ וֹ� ן May the words A Teaching Psalm 19:15. May love and truth never depart from you... Know God in all that you do and God will make your paths straight. —PROVERBS 3 (selected verses)

229 מנחה לשבת · תפילת העמידה shabbat · afternoon service · the amidahSiddur Lev Shalem for Shabbat and Festivals 229 Copyright © 2016 by the Rabbinical Assembly The following verses are omitted on festive occasions (see note): The following verses are omitted on festive occasions (see note): Your righteousness ָ ,On weekdays . צִ ְ דקָ תְ ך צֶ ֽ ֶ דק .Your righteousness is eternal and Your teaching is true the afternoon Amidah צִדְקָת ָך צֶ ֽדֶ ק לעוֹלָ ם,ו תוֹרָתָך אֱמֶ ת. is followed by personal וצִדְקָתָך אֱֹלהִ ים עַ ד מָ רוֹם אֲשֶׁ ר עָשִֽׂ יתָ ג דֹלוֹת, ;Your righteousness, God, extends to the highest heights who may be compared to You, for the great deeds You prayers, tahanunim, expressing humility אֱֹלהִ ים ימִ כָמֽ וָֹך. ?have accomplished and pleas for help. Such prayers were considered צִדְקָת ָך כּהַררֵי אֵ ל, ֽ מִשְׁפָּטֶ יָך תּהוֹם רַ בָּ ה, ,Your righteousness is like the unending mountains ,inappropriate for Shabbat אָדָ ם וּבְהֵמָ ה תּוֹשִֽׁיעַ , יהוה. :Your judgments as the great deep ADONAI, You will rescue both humans and beasts. when we concentrate on contentment, and so this series of verses expressing -confidence in God’s righ קַ ִ די ש ָ ש ֵ ל ם teousness was substituted. Kaddish Shalem Leader: At the close of Shabbat, we are assured that God’s יִתְ ַגַ דל ויִתְקַ ַדש שמֵ ה רַ ָ בא, בעָ למָ א ִ די ברָ א, כִרְ עותֵ ה, :Leader presence will not depart as ויַמְ לִ יְך מַ לְ כותֵ ה בחַ ֵ ייכון ובְ יומֵ יכון ובְחַ יֵי ד כׇ ל־ ֵ בית May God’s great name be exalted and hallowed throughout the created world, as is God’s wish. May God’s sovereignty Shabbat departs. The word tzedek, here translated as יִ שְרָאֵ ל, בַעֲ גָלָ א ובִזְ מַן קָרִ יב, ואִמְ רו אָ מֵ ן. soon be established, in your lifetime and in your days, and in “righteousness,” can also the days of all the house of Israel. And we say: Amen. Congregation and Leader: be understood as “faithfulness,” and these verses emphasize the constancy of יהֵ א שמֵ ה רַ ָ בא מבָרַ ְך לעָ לַ ם ולְעָ למֵי עָ למַ ָיא. :Congregation and Leader May God’s great name be acknowledged forever and ever! Leader: God’s help and deliverance and the eternity of God’s truthfulness. The three יִ תְ ָ ברַ ְך ו יִ ְש ַת ַ בח ו יִ תְ ָ פאַ ר ו יִ תְ ר ו מַ ם ו יִ תְ נַ ֵ שא .Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya verses, each beginning with the word tzidkat’kha (“Your ויִתְהַ ָ דר ויִתְעַ לֶה ויִתְהַ ָ לל שמֵ ה דקֻדְ ָ שא, ברִ יְך הוא, :Leader righteousness”) are taken לעֵ ֽלָּא מִ ן כׇּ ל־ ] ל עֵ ֽ לָּ א ל עֵ ֽ לָּ א מִ כׇּ ל ־ :May the name of the Holy One be acknowledged and [on Shabbat Shuvah we substitute from Psalms 119:142, 71:19, and 36:7. The practice of בִּרְ כָתָ א ו ִ שירָתָ א ֻת ְשבחָ ָ תא ונֶחָמָתָ א דַאֲמִ ירָ ן בעָ למָ א, ,celebrated, lauded and worshipped, exalted and honored reciting these verses began ו אִ מְ ר ו אָ מֵ ן. ,extolled and acclaimed—though God, who is blessed b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all in the 1st millennium. Since this passage sub- stitutes for the collection תִתְקַ בַל צ לות הון ובָ עות הון דכׇל־יִ שְרָאֵל קְׇדָם אֲ בוהון acknowledgment and praise, or any expressions of gratitude of personal prayers known ִ די בִ ְ שמַ ָ יא ו אִ מְ ר ו אָ מֵ ן. .or consolation ever spoken in the world And we say: Amen. as Tah|.|anun, it is omitted whenever Tah|.|anun would be omitted. Such occasions יהֵ א שלָמָא רַ בָא מִ ן שמַ ָ יא, וחַ ִ יים עָ לֵ ֽינו ועַ ל ׇ כל־יִ שְרָאֵ ל, May the prayers and pleas of all Israel be accepted by their ,are typically festive ones ו אִ מְ ר ו אָ מֵ ן. .creator in heaven. And we say: Amen such as holidays and Rosh May heaven bestow on us, and on all Israel, life and abundant H|.|odesh, as well as personal festive moments, such ֹע ֶ שה ָ שלום בִמְ רומָ יו הוא יַעֲ ֶ שה ָ שלום עָ לֵ ֽינו as a b’rit milah or when a ועַ ל כׇל־יִ שְרָאֵ ל ]ועַ ל ׇ כל־י ׁשבֵי תֵ בֵל[, ואִמְ רו אָ מֵ ן. .and lasting peace. And we say: Amen couple in their first week of May the one who creates peace on high bring peace to us and marriage are present. It is to all Israel [and to all who dwell on earth]. also omitted for the entire And we say: Amen. month of Nisan (the month in which Pesah|.| occurs), and also from the day before Yom Kippur until the end of the month of Tishrei. Kaddish Shalem is recited at the end of every worship service that includes an Amidah. Its dis- tinguishing sentence is the line titkabel tz’lot’hon, “May the prayers . . . of all Israel be accepted.” In ancient times this prayer concluded the service, so that the . שׁ ְ �לָמָ א . . . שׁ ָ � וֹל�ם PEACE . . . peace concluding line was a prayer for peace.

We rise. ALEINU. In the High Middle Aleinu Ages, European Jewry added this prayer, originally עָ לֵ ֽינוּ לשַׁ בֵּ ֽחַ לַאֲ דוֹן הַ ֹכּל, לָתֵ ת גּדֻ לָּה ל יוֹצֵ ר בּרֵאשִׁ ית, .We rise a part of the High Holy ֶשלא עָשָׂ ֽ נוּ כּגוֹיֵי הָאֲרָ צוֹת, It is for us to praise the ruler of all, to acclaim the Creator, who has not made Day liturgy, as a conclusion ֹ us merely a nation, nor formed us as all earthly families, nor given us an to each service. They saw וֹלא שָׂמָ ֽ נוּ כּמִשְׁ פּחוֹת הָאֲדָמָ ה, ordinary destiny. it as simultaneously an affirmation of monotheism ֶשלֹא שָׂם חֶ לְקֵ ֽ נוּ כָּהֶם, ו ֹגרָ לֵ ֽנוּ כּכׇל־הֲ מוֹנָ ם. ,a And so we bow, acknowledging the supreme sovereign, the Holy One b and the people Israel’s role וַאֲ נַֽחְ נוּ כּוֹר עִ ים וּמִ שְׁתַּחֲ וִ ים וּמוֹדִ ים, who is praised—who spreads out the heavens and establishes the earth, whose in the world and also as a .vision of a world redeemed לִפְנֵי מֶ ֽלְֶך מַ לְכֵי הַמּ לָכִ ים, הַקָּ דוֹשׁ בָּ רוְּך הוּא. glory abides in the highest heavens, and whose powerful presence resides in the highest heights. This is our God, none else; ours is the true sovereign, there is In this regard, the juxtapo- -sition of the two para שֶׁ הוּא נוֹטֶה שָׁמַ ֽיִם ו ֹיסֵ ד אָ ֽרֶ ץ, no other. As it is written in the Torah: “Know this day and take it to heart, that graphs is instructive: the וּמוֹשַׁ ב יקָ רוֹ בַּ ּׁשָמַ ֽיִם מִמַּ ֽעַ ל, ADONAI is God in heaven above and on earth below; there is no other.” mission of the people Israel is not directed inward, we וּשְׁ כִ ינַת עֻזּוֹ בּגׇבְהֵי מ רוֹמִ ים, הוּא אֱֹלהֵ ֽינוּ ֵ אין עוֹד. ,Aleinu l’shabei∙ah|.| la-adon hakol, lateit g’dulah l’yotzer b’reishit shelo asanu k’goyei ha-aratzot, v’lo samanu k’mishp’h|.|ot ha-adamah, are not simply concerned with our redemption, but אֱמֶת מַ לְכֵּ ֽנוּ אֶ ֽפֶ ס זוּלָ תוֹ, כַּכָּ תוּב בּ תוֹרָ תוֹ: shelo sam h|.|elkeinu kahem, v’goraleinu k’khol hamonam. in the redemption of the ויָדַעְתָּ ֽ הַ יּוֹם וַהֲשֵׁ ֹב ֽ תָ לאֶ לבָבֶ ָֽך, a Va-anah|.|nu korim u-mishtah|.|avim u-modim, world. The dream of the world’s turning to God יכִּ יהוה הוּא הָאֱֹלהִ ים בַּ ּׁשָמַ ֽיִם מִמַּ ֽעַ ל, .lifnei melekh malkhei ha-m’lakhim, ha-kadosh barukh hu Shehu noteh shamayim v’yosed aretz, u-moshav y’karo ba-shamayim mima∙al, represents the desire for all .evil to end ועַל הָאָ ֽרֶץ מִתָּ ֽחַת, אֵ ין עוֹד. .u-sh’khinat uzo b’govhei m’romim, hu eloheinu ein od Emet malkeinu efes zulato, ka-katuv b’torato: v’yadata hayom Some, however, bridle at the exclusive affirmation עַל כֵּן נקַ וֶּה ל ָך יהוה אֱֹלהֵ ֽינוּ, ,va-hasheivota el l’vavekha, ki Adonai hu ha-elohim ba-shamayim mima∙al of the people Israel’s faith and have substituted other לִרְ אוֹת מ ההֵרָ בּתִ פְאֶ ֽרֶת עֻ זֶּ ָֽך, .v’al ha-aretz mitah|.|at, ein od phrases. For instance, the Israeli Masorti Movement להַעֲבִ יר גִּ לּוּלִ ים מִ ן הָאָ ֽרֶ ץ, והָאֱ לִילִ ים כָּ רוֹת יִכָּרֵ תוּן, And so, ADONAI our God, we await You, that soon we may behold Your strength offers as an alternative the ןלתַקֵּ עוֹלָם בּמַ לְ כוּת שַׁדַּ י, וכׇ ל־בּנֵי רבָשָׂ יִקְר אוּ ֽ בִשְׁמֶ ָך, -revealed in full glory, sweeping away the abominations of the earth, obliterat ing idols, establishing in the world the sovereignty of the Almighty. All flesh will verse from the prophet Micah: “For the people להַפְ נוֹת אֵ לֶ ֽיָך כׇּ ל־רִשְׁעֵי אָ ֽרֶ ץ. call out Your name—even the wicked will turn toward You. Then all who live of every nation shall walk ,in the name of their god יַכִּֽירוּ ויֵד עוּ כׇּ ל־יוֹשׁבֵ י תֵ בֵ ל, on earth will understand and know that to You alone every knee must bend, all but we shall walk in the כִּי ל ָך תִּ כְ ַ ער כׇּ ל־בֶּ ֽרֶ ְך, תִּ ָ ּׁשבַע כׇּל־לָ שׁוֹן. ,allegiance be sworn. They will bow down and prostrate themselves before You name of Adonai, our God, .(forever” (4:5 לפָנֶ ֽיָך יהוה אֱֹלהֵ ֽינוּ יִכְר עוּ ויִפּֽ ֹלוּ, ולִכְ בוֹד שִׁמְ ָך יקָ ר יִתֵּ ֽ נוּ, ADONAI our God, treasure Your glorious name, and accept the obligation of Your וִיקַ בּ לוּ כֻלָּם אֶ ֹלת־ע מַ לְ ֽ כוּתֶ ָך. sovereignty. May You soon rule over them forever and ever, for true dominion is Yours; and You will rule in glory until the end of time. ותִמְ ֹלְך עֲ לֵיהֶם מ הֵרָ ה לעוֹלָם וָעֶ ד, ”.As is written in Your Torah: “ADONAI will reign forever and ever ▶ כִּי הַמַּ לְ כוּת שֶׁ לָּךהִ יא, וּלְעֽ וֹלמֵי עַ דתִּמְ ֹלְך בּכָ בוֹד. .And as the prophet said: “ADONAI shall be acknowledged sovereign of all the earth ◀ כַּכָּ תוּבבּ ֽ תוֹרָתֶ ָך: יהוה יִמְ ֹלְך ל ֹעלָם וָעֶ ד. ”.On that day ADONAI shall be one, and the name of God, one V’ne∙emar: v’hayah Adonai l’melekh al kol ha-aretz, ונֶאֱמַ ר: והָ היָ יהוה למֶ ֽלְֶך עַל כׇּל־הָאָ ֽרֶ ץ, .bayom hahu yihyeh Adonai eh|.|ad, u-sh’mo eh|.|ad בַּ יּוֹם הַ הוּא יִהְ יֶה יהוה אֶחָ ד, וּשְׁמוֹ אֶחָ ד. .We are seated We are seated.

231 מנחה לשבת ויום טוב · סיום התפילה shabbat and festivals · afternoon serviceSiddur · concluding Lev prayers Shalem for Shabbat and Festivals 231 Copyright © 2016 by the Rabbinical Assembly Saying Kaddish KADDISH. For an explana- tion of Kaddish, see page קַדִּ ישׁ יָ תוֹם Mourner’s Kaddish Beyond language, Kaddish 58. is more than the sum of its Mourners and those observing Yahrzeit: Mourners and those observing Yahrzeit: words. First and foremost, May God’s great name be exalted and hallowed throughout יִתְ גַּדַּ ל ויִתְקַדַּשׁ שׁמֵהּ רַ בָּ א, it is an experience of the בּעָ למָא דִּ י ברָ א, כִּרְ עוּתֵ הּ, senses. Like music, there is the created world, as is God’s wish. May God’s sovereignty no understanding Kaddish soon be established, in your lifetime and in your days, and ויַמְ לִ יְך מַ לְ כוּתֵ הּ בּחַ יֵּ יכוֹן וּבְ יוֹמֵ יכוֹן .without hearing and feel- in the days of all the house of Israel. And we say: Amen ing it and letting go of the וּבְחַ יֵּי ד כׇ ל־בֵּ ית יִשְׂרָאֵ ל, :words. Congregation and mourners בַּעֲ גָלָ א וּבִזְמַן קָרִ יב, !One of the great ironies of May God’s great name be acknowledged forever and ever Kaddish is that it was written ו אִ מְ ר וּ אָ מֵ ן. :in a vernacular language so Mourners that it could be understood May the name of the Holy One be acknowledged and and led by scholars and Congregation and mourners: celebrated, lauded and worshipped, exalted and honored, יהֵא שׁמֵהּ רַ בָּא מ בָרַ ְך לעָ לַם וּלְעָ למֵי עָ למַ ָיּא. laborers alike. Today, of course, Aramaic is far more extolled and acclaimed—though God, who is blessed, obscure than Hebrew. b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all Mourners: יִ תְ בָּ רַ ְך ו יִ שְׁ תַּ בַּ ח ו יִ תְ פָּ אַ ר ו יִ תְ ר וֹמַ ם ו יִ תְ נַ שֵּׂ א That the recitation of words long dead can remain acknowledgment and praise, or any expressions of gratitude ויִתְהַדַּ ר ויִתְעַ לֶּה ויִתְהַ לַּל שׁמֵהּ דּקֻדְשָׁ א, בּרִ יְך הוּא, .a source of consolation or consolation ever spoken in the world. And we say: Amen testifies to the fact that Kad- לעֵ ֽלָּא מִ ן כׇּ ל־ ] ל עֵ ֽ לָּ א ל עֵ ֽ לָּ א מִ כׇּ ל ־ :dish transcends language. May heaven bestow on us, and on all Israel, life and abundant [on Shabbat Shuvah we substitute בִּרְ כָתָ א ושִׁ ירָתָ א תֻּשְׁ בּחָתָ א ונֶחָמָתָא דַּאֲמִ ירָ ן בּעָ למָ א, .Its comforts are rooted in and lasting peace. And we say: Amen preverbal ways of knowing. ו אִ מְ ר וּ אָ מֵ ן. Like a mother’s heartbeat May the one who creates peace on high bring peace to us and against the infant ear, Kad- to all Israel [and to all who dwell on earth]. And we say: Amen. יהֵא שׁ לָמָ ֽא רַ בָּ ֽא מִן שׁמַ יָּֽא וחַ יִּ ים dish makes an elemental sound—natural as rain on a Mourners and those observing Yahrzeit: wooden roof and as human עָ לֵ ֽינוּ ועַל כׇּל־יִשְׂרָאֵ ל, Yitgadal v’yitkadash sh’meih raba, b’alma di v’ra, kiruteih, v’yamlikh as a lullaby. ו אִ מְ ר וּ אָ מֵ ן. ,In addition to being a malkhuteih b’h|.|ayeikhon u-v’yomeikhon u-v’h|.|ayei d’khol beit yisrael profession of faith and a ba∙agala u-vizman kariv, v’imru amen. doxology, it is also mantra Congregation and mourners: ֹעשֶׂה שָׁ לוֹם בִּמְ רוֹמָ יו הוּא יַעֲשֶׂה שָׁ לוֹם and meditation. In rhythmic Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. עָ לֵ ֽינוּ ועַל כׇּל־יִשְׂרָאֵ ל ]ועַל כׇּ ל־יוֹשׁבֵ י תֵ בֵ ל[, repetition of syllables and sounds, the list of praises Mourners: ו אִ מְ ר וּ אָ מֵ ן. glorified, celebrated, Yitbarakh v’yishtabah|.| v’yitpa∙ar v’yitromam v’yitnasei v’yit∙hadar) lauded) builds into a kind of v’yitaleh v’yit∙halal sh’meih d’kudsha, b’rikh hu, l’eila min kol incantation. . . . [on Shabbat Shuvah we substitute: l’eila l’eila mikol] birkhata v’shirata On some level, the words are pretext. The real mean- tushb’h|.|ata v’neh|.|amata da∙amiran b’alma, v’imru amen. ing, the subtext, is embed- Y’hei sh’lama raba min sh’maya v’h|.|ayim aleinu v’al kol yisrael, ded in the repetition... v’imru amen. perhaps another reason the rabbis were so insistent it Oseh shalom bimromav hu ya∙aseh shalom aleinu v’al kol yisrael be recited within a minyan. [v’al kol yosh’vei teiveil], v’imru amen. Only with a collective voice is there enough energy to lift up the lonely mourner, the angry mourner, the mourner too hurt to even say “Amen.” The minyan chorus implic- itly reassures the wounded soul, “You are not alone.” —anita diamant

232 מנחה לשבת ויום טוב · סיום התפילה shabbat and festivals · afternoon serviceSiddur · concluding Lev prayers Shalem for Shabbat and Festivals 232 Copyright © 2016 by the Rabbinical Assembly Shabbat Some congregations conclude Minhah with one of the following passages; texts Some congregations conclude Minhah with one of the following passages; texts Psalm 23 is composed of from the Introduction (page 213) may also be recited at this time. from the Introduction (page 213) may also be recited at this time. two extended metaphors. The Sabbath is not for the The first is that of God as .shepherd, God as protector א א sake of the weekdays; the weekdays are for the sake Psalm 23 may also be recited by some congregations as the Torah is being The second is that of God of Sabbath. It is not an Psalm 23 may also be recited by some congregations as the Torah is being returned to the ark (page 221), or at the third meal of Shabbat. returned to the ark (page 221), or at the third meal of Shabbat. as provider, offering us an interlude but the climax abundance of goodness. מִ זְ מ וֹ ר ל דָ וִ ד of living. a psalm of david —abraham joshua ADONAI is my shepherd; YOUR ROD AND YOUR The . שׁ ִ� ְב טְ ָך וּ� מִ שׁ ְ �עַ ְנ תּ ֶ ֽ � ָך STAFF יהוה ֹרעִי ֹלא אֶחְסָ ר. Heschel shepherd’s staff has a hook בִּנְ אוֹת דֶּ ֽשֶׁ א יַרְ בִּיצֵ ֽנִ י, .I shall not want Shabbat is a sixtieth part of on one end with which wandering sheep are pulled עַל מֵי מ נֻ חוֹת יְנַהֲ לֵ ֽנִ י, ,the world that is coming. God lays me down in green pastures back. The bottom of the נַפְשִׁ י י שׁוֹבֵ ב, ,Babylonian Talmud leads me to still waters— The next world will feel as renews my life, pole can be used to push .ahead lingering sheep יַנְחֵ ֽנִי במַעְ גּלֵי צֶ ֽדֶ ק למַ ֽעַן שׁ מוֹ. .Shabbat does now YOU WOULD SPREAD A גַּם כִּי אֵ לְֵך בּגֵיא צַ לְמָ ֽוֶ ת —Mekhilta guides me in right paths— . תּ ַ �עֲ רֹ ְך לְ פָ נַ י שׁ ֻ �לְ חָ ן for that is God’s way. TABLE This is ultimately a startling ֹלא אִ ירָא רָ ע כִּי אַתָּה עִמָּדִ י. image: God waiting on us שִׁבְטָך וּמִשְׁעַ נְתֶּ ָֽך הֵ ֽמָּ ה ינַחֲמֻ ֽנִ י. ,Were I to walk through a valley as dark as death I would fear no evil, and serving us. Yet coming after the first half of this תַּעֲ ֹרְך לפָנַי שֻׁ לְחָ ן נֶ ֽגֶ ד צֹררָ י, for You are with me; psalm, rather than feeling startled, we experience it דִּ ַ ּׁשֽנְתָּ בַ ֶ ּׁשֽמֶ ן ֹראשִׁי, כּוֹסִי ר וָיָ ה. ,Your rod and Your staff they would comfort me. as our being comforted by God and we conclude אַ ְך טוֹב וָחֶ ֽסֶ ד יִרְדּ פֽ וּנִי כׇּל־ימֵי חַ יָּ י, the psalm with a sense of ושַׁבְתִּ י בּבֵ ית יהוה ל ֹאֽרֶ ְך יָמִ ים. ;You would spread a table for me in full view of my besiegers extraordinary peaceful- ness—the same feeling we תהלים כג ,You anoint my head with oil my cup overflows. may have as Shabbat draws to a close. Only goodness and steadfast love shall pursue me all the days of my life, and I shall dwell in the house of ADONAI, in the fullness of time. Psalm 23

Mizmor l’david. Adonai ro·i lo eh|.|sar. Binot desheh yarbitzeini, al mei m’nuh|.|ot y’nahaleini. Nafshi y’shoveiv, yanh|.|eini v’maglei tzedek l’ma·an sh’mo. Gam ki eileikh b’gei tzalmavet lo ira ra ki atah imadi. Shivt’kha u-mishantekha heimah y’nah|.|amuni. Ta·arokh l’fanai shulh|.|an neged tzor’rai, dishanta va-shemen roshi, kosi r’vayah. Akh tov va-h|.|esed yird’funi kol y’mei h|.|ayai, v’shavti b’veit Adonai l’orekh yamim.

233 מנחה לשבת ויום טוב · סיום התפילה shabbat and festivals · afternoon serviceSiddur · concluding Lev prayers Shalem for Shabbat and Festivals 233 Copyright © 2016 by the Rabbinical Assembly All who observe Shabbat ׇ. Just as we�כּ ל־ שׁ � וֹ � מֵ ר שׁ ַ � ָ בּ�ת ב ב ,entered Shabbat with song כׇּ ל־שׁוֹמֵ ר שַׁ בָּת כַּדָּת מֵחַ לּ לוֹ, A Shabbat Song so do we leave Shabbat in the same way. In the words הֵן הֶכְשֵׁ ר חִ בַּת קֽ ֹדֶ שׁ גּוֹרָ לוֹ, ,All who observe Shabbat properly, not profaning it merit the love of the Holy One; of the midrash, every bride is accompanied by song ואִ ם יָצָ א חוֹבַת הַ יּוֹם אַשְׁרֵ י לוֹ, and if one fulfills the obligations of the day, how blessed! .as she enters and departs אֶל אֵל אָ דוֹן מ חוֹל לוֹ, מִ נְחָה הִיא שׁ לוּחָ ה. It becomes a gift of thanksgiving offered to the divine master who created it. The chorus of this popular Shabbat song, written by הַ שּׁוֹמֵ ר שַׁ בָּת, הַבֵּן עִם הַבַּ ת, One who observes Shabbat, man or woman, is as pleasing to God Barukh ben Shmuel of Mainz (d. 1221), mentions לָאֵ ל יֵרָ צוּ כּמִ נְחָה עַל מַחֲבַ ת. .as the gift of thanksgiving offered on the Temple’s implements My God, my protector, called this day “the most desirous of all.” the grain-gift (minhah) offered along with verye חֶ מְדַּ ת הַ יָּמִ ים קרָאוֹ אֵ לִ י צוּר, !How blessed the faithful, when it is kept sacrifice in the Temple. Minh|.|ah is also the name ואַשְׁרֵ י לִתְמִ ימִ ים אִ ם יִהְ יֶה נָ צוּר, ,A shining crown will be fashioned for their heads ;of the afternoon service כֶּ ֽתֶ ר הִ לּוּמִ ים עַ ל ֹראשָׁ ם יָ צוּר, .and the spirit of the Rock of Ages shall rest on them One who observes Shabbat, man or woman, is as pleasing to God as the poet remarks, we offer a gift not of grain צוּר הָ עוֹלָמִ ים רוּחוֹ בָּם נָחָ ה. as the gift of thanksgiving offered on the Temple’s implements. but of song and praise. We have therefore chosen הַ שּׁוֹמֵ ר שַׁ בָּת, הַבֵּן עִם הַבַּ ת, ”,Remember Shabbat and keep it holy“ to translate minhah here לָאֵ ל יֵרָ צוּ כּמִ נְחָה עַל מַחֲבַ ת. ;in glorifying it, you crown the Divine as “gift of thanksgiving.” with it, you give your own soul Selected verses of the song are printed here; the title זָ כוֹר אֶ ת־יוֹם הַ ַ ּׁשבָּ ת לקַדּ שׁוֹ, .a balm of joy and happiness of its full version is “Barukh קַרְ נוֹ כִּי גָבהָ ה נֵ ֶ ֽזר עַ ל ֹראשׁוֹ, One who observes Shabbat, man or woman, is as pleasing to God El Elyon.” עַל כֵּן יִתֵּן הָאָדָ ם לנַפְ שׁוֹ .as the gift of thanksgiving offered on the Temple’s implements She shall be holy, to you, Shabbat the Queen. the Temple implements Literally, the pan in . מַ חֲ ַ בת עֽ ֹנֶג וגַם שִׂמְחָ ה בָּהֶ ם למׇשְׁחָ ה. She shall enter your homes and bestow a blessing there. which the grain-gift was .placed הַ שּׁוֹמֵ ר שַׁ בָּת, הַבֵּן עִם הַבַּ ת, ,So wherever you dwell, do not perform your daily labor the most desirous of all לָאֵ ל יֵרָ צוּ כּמִ נְחָה עַל מַחֲבַ ת. .neither you, your children, your servants, or your maids The Shabbat . חֶ מְ ַ דּ�ת הַ ָ יּ�מִ י ם One who observes Shabbat, man or woman, is as pleasing to God morning liturgy uses this קֽ דֶשׁ הִ יא לָכֶם, שַׁ בָּת הַמַּ לְכָּ ה, .as the gift of thanksgiving offered on the Temple’s implements -phrase, based on the Jeru ֹ salem Targum’s translation לאֶ תּוְֹך בָּתֵּ יכֶ ם להָ נִֽיחַ בּרָ כָ ה, ,Kol shomer shabbat kadat mei-h|.|al’lo, Zakhor et yom ha-shabbat l’kad’sho of Genesis 2:2, “And God finished va-y’khal( ) on the בּכׇ ל־מוֹשׁ בוֹתֵ םיכֶ ֹלא תַעֲשׂוּ מ לָ אכָ ה, ,hen hekh∙sher h|.|ibat kodesh goralo, karno ki gavhah neizer al rosho seventh day” as “and God בּנֵיכֶ ם וּבְ נוֹתֵ יכֶם, עֶ ֽבֶ ד וגַם שִׁפְחָ ה. ,v’im yatza h|.|ovat hayom ashrei lo, al ken yitten ha-adam l’nafsho el El adon m’h|.|ol’lo, minh|.|ah hi sh’luh|.|ah. oneg v’gam simh|.|ah bahem l’mosh∙h|.|ah. desired the seventh day.” Ha-shomer shabbat, ha-ben im ha-bat, Ha-shomer shabbat, ha-ben im ha-bat, In the .זָ כ וֹ� ר Remember הַ שּׁוֹמֵ ר שַׁ בָּת, הַבֵּן עִם הַבַּ ת, version of the Decalogue לָאֵ ל יֵרָ צוּ כּמִ נְחָה עַל מַחֲבַ ת. .la-El yeratzu k’minh|.|ah al mah|.|avat. la-El yeratzu k’minh|.|ah al mah|.|avat H|.|emdat ha-yamim k’ra∙o eili tzur, Kodesh hi lakhem, shabbat ha-malkah, in Deuteronomy, the commandment to observe v’ashrei litmimim im yihyeh natzur, el tokh bateikhem l’haniah|.| b’rakhah, Shabbat begins with the keter hilumim al rosham yatzur, b’khol moshvoteikhem lo ta∙asu m’lakhah, word “observe” (shamor), a word repeated in tzur olamim ruh|.|o bam nah|.|ah. b’neikhem u-v’noteikhem, eved v’gam shifh|.|ah. the chorus. This stanza, however, references the Ha-shomer shabbat, ha-ben im ha-bat, Ha-shomer shabbat, ha-ben im ha-bat, version of the Decalogue found in Exodus, where la-El yeratzu k’minh|.|ah al mah|.|avat. la-El yeratzu k’minh|.|ah al mah|.|avat. the fourth commandment instead begins with the word “remember” (zakhor). לֹ א תַ עֲ שׂ� וּ� do not perform your daily labor .Quoting the Decalogue, at Exodus 20:10 . מְ לָ א כָ ה

234 מנחה לשבת ויום טוב · סיום התפילה shabbat and festivals · afternoon serviceSiddur · concluding Lev prayers Shalem for Shabbat and Festivals 234 Copyright © 2016 by the Rabbinical Assembly עמידה ליום טוב: ערבית, שחרית, מנחה The Festival Amidah: Arvit, Shaharit, Minhah

A transliteration of the opening b’rakhot of the Amidah may be found on Amidah. The festival The Festivals A transliteration of the opening b’rakhot of the Amidah may be found on page 466. The sign a indicates the places to bow. The Amidah concludes on page 466. The sign b indicates the places to bow. The Amidah concludes on Amidah expresses the The festivals are the page 314. page 314. appreciation of the festival unbroken master code of as a special gift. It contains -the same three introduc ]כִּי שֵׁ ם יהוה אֶקְרָא, הָ בוּֽדֶ ֹגל לֵאֹלהֵ ֽינוּ. :Judaism. Decipher them [Leader, at Minḥah only: As I proclaim the name Adonai, ]Leader, at Minḥah only b’rakhot and three נָיtory שׂ אֲ דֹ יפָתַ תִּ פְתָּ ח, יוּפִ יַגִּ יד תּהִ לָּתֶ ֽ ָך. [.and you will discover the give glory to our God inner sanctum of this concluding b’rakhot as religion. Grasp them and Adonai, open my lips that my mouth may speak Your praise. With Patriarchs and Matriarchs: With Patriarchs: every Amidah or Silent you hold the heart of the Prayer. The middle b’rakhah emphasizes and elaborates & בָּ ר וּ ְך אַתָּ ה יהוה, & בָּ ר וּ ְך אַתָּ ה יהוה, faith in your hand. First B’rakhah: Our Ancestors .on the joy of the festival אֱֹלהֵ ֽינוּ וֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ, אֱֹלהֵ ֽינוּ וֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ :Irving Greenberg With Patriarchs: With Patriarchs and Matriarchs— a a Bending the knees and אֱֹלהֵי אַבְרָהָם, אֱֹלהֵ י ]ואִ ֽ מּוֹתֵ ינוּ[, אֱֹלהֵי אַבְרָהָ ם, ,Three Steps Forward Barukh atah Adonai, Barukh atah Adonai our God and God of our our God and God of our bowing. Bowing was a natural way to engage יִצְחָ ק, וֵאֹלהֵ י יַעֲ ֹקב, הָאֵ ל יאֱֹלהֵ יִצְחָ ק, וֵאֹלהֵ י יַעֲ ֹקב, While the Temple stood in Jerusalem, the people ancestors, ancestors, in prayer and indeed is a mode of worship in many הַגָּ דוֹל הַגִּ בּוֹר והַ נּוֹרָ א, אֱֹלהֵי שָׂרָה, אֱֹלהֵי רִ בְקָ ה, Israel would make God of Abraham, God of pilgrimages there three God of Abraham, God of religious traditions. The אֵל עֶ לְ יוֹן, גּוֹמֵל חֲסָדִ ים אֱֹלהֵי רָחֵ ל, וֵאֹלהֵ י לֵאָ ה, ,Isaac, and God of Jacob, Isaac, and God of Jacob times a year: on Pesaḥ, midrash imagines that though pilgrims crowded טוֹבִ ים, וקוֹנֵה הַ ֹכּל, הָאֵל הַגָּ דוֹל הַגִּ בּוֹר והַ נּוֹרָ א, Shavuot, and Sukkot. great, mighty, awe-inspiring, God of Sarah, God of For this reason, these Rebecca, God of Rachel, into the Temple precincts festivals are known as the transcendent God, on the festivals, the space ו זוֹכֵר חַסְדֵ י אָ בוֹת, אֵל עֶ לְ יוֹן, גּוֹמֵל חֲסָדִ ים shalosh r’galim, the three who acts with kindness and God of Leah, was expansive enough for וּמֵ בִיא גוֹאֵ ל לִבְנֵי בנֵיהֶ ם טוֹבִ ים, וקוֹנֵה הַ ל, ֹכּו זוֹכֵ ר pilgrimage festivals, from and love, and creates all, great, mighty, awe-inspiring, all to prostrate themselves the word regel (“foot”). .(Pirkei Avot 5:7)למַ ֽעַן שׁ מוֹ בּאַהֲבָ ה. חַסְדֵי אָ בוֹת ]ואִמָּ הוֹת[, ,transcendent God As we take three steps who remembers the loving אֲ דֹ ָ נ י open my lips מֶ ,Adonaiֽלֶ ְך עוֹזֵר וּמוֹשִֽׁיעַ וּמָ גֵ ן.וּמֵ בִיא גוֹאֵ ל לִבְנֵי בנֵיהֶ ם forward at the beginning deeds of our ancestors, who acts with kindness .Psalm 51:17 . ְ שׂ�פָ ַ תי תּ ִ �פְ תּ ָ �ח ,of our Amidah, we might and who will lovingly bring a and love, and creates all למַ ֽעַן שׁ מוֹ בּאַהֲבָ ה. think of ourselves as who remembers the loving b Patriarchs and Matri בָּ רוְּך אַתָּ ה יהוה, symbolically beginning redeemer to their children’s archs. The midrash מֶ ֽלֶ ְך עוֹזֵר וּפוֹקֵ ד ,a pilgrimage through children for the sake of deeds of our ancestors associates the festival מָ ֵ ג ן אַ בְ רָ הָ ם . prayer—together with divine honor. and who will lovingly bring a calendar with many sig- וּמוֹשִֽׁיעַ וּמָ גֵ ן. our fellow Jews—to redeemer to their children’s nificant events in the lives the closeness with God You are the sovereign b of our early ancestors. בָּ רוְּך אַתָּ ה יהוה, and each other that was who helps and saves children for the sake of For example, Abraham once experienced in the and Sarah’s welcoming of מָ גֵן אַבְרָהָם וּפוֹקֵ ד שָׂרָ ה. .and shields. divine honor Temple. You are the sovereign passing strangers as guests, a Barukh atah Adonai, Praying who helps and guards, and the birth of Isaac the Shield of Abraham. following year, were said to have occurred on Pesah|.|. For us, too, Pesah|.| is a time to extend hospital- Every fiber of my being saves and shields. ity to guests, to offer and receive blessings from each other, and may be a time of rebirth. Mount was created by You; a Barukh atah Adonai, Moriah, where Isaac was bound, became associated with the Sinai revelation occurring on Shavuot. every bone of my body As Abraham and Isaac saw a vision of God that was terrifying but at the same time life-affirming, bends to thank You. Shield of Abraham and so too do we, on Shavuot, open ourselves to revelation that becomes our source of vitality, even May this chanted offer- Guardian of Sarah. as it shakes us to the core. And the Torah records that Jacob, who left the comforts of home and ing find favor with You. remained ever on a journey, dwelled “in Sukkot” (Genesis 33:17)—which in its biblical context prob- —after Yehudah Halevi ably referred to a place-name, but may also be interpreted to mean “booths,” like those in which the Israelites dwelled. We too build and dwell in booths, dislocating ourselves to become emo- tional and spiritual “wanderers.” The primary Jewish image of redemption is the exodus from Egypt. In Jewish . ג וֹ� אֵ ל Redeemer thought, freedom and redemption are tied to the achievement—our own personal achievement, as well as the world’s hoped-for achievement—of a just and moral world.

306 יום טוב · תפילת העמידה festivals · the amidah Siddur Lev Shalem for Shabbat and Festivals 306 Copyright © 2016 by the Rabbinical Assembly The Journey causes redemption to וּ.�מַ צְמִֽ יחַ יְ שׁ� וּ�עָ ה flourish אַּתָ ה ּגִ ב ֹורל עולָ ם אֲ דֹנָ י, Second B’rakhah: God’s Saving Care We guard our mystery The Hebrew verb is used מחַ ּיֵה מֵתִ ים אַ ָ תה, —You are ever mighty, ADONAI with care. It is our source to refer to that which is .planted and begins to grow רַ ב ל הׁשִֽיעַ . —of power.... It is the force You give life to the dead that drew us out of slavery, great is Your saving power: All the festivals celebrate that drives us on relent- The following is added at Arvit and Shaharit on the first day of Pesah, the exodus from Egypt and lessly.... We are a rabble The following is added at Arvit and Shaharit on the first day of Pesah, at Minhah on Sh’mini Atzeret, and at all services on Simhat Torah: at Minhah on Sh’mini Atzeret, and at all services on Simhat Torah: represent elements of the -story of the march to free מַּׁשִ יב הָרֽ וחַ ומורִ יד הַ ָ ֽגֶ שם, of former slaves, bound to one another, unwillingly You cause the wind to blow and the rain to fall, dom. But the account in ]מורִ יד הַּטָ ל, :At all other times, some add[ on our way to a land of [At all other times, some add: You cause the dew to fall,] the Torah specifically ends promise. before the entrance to the מ כַ ְל כֵ לחַ ִ ּי י םחֶ ֽ בסֶ ד , ,You sustain the living through kindness and love —Jonathan Magonet Land of Israel. The festivals both celebrate liberation מחַ ּיֵה מֵתִ ים ברַחֲמִ ים רַ ִ בים, ,and with great mercy give life to the dead and also remind us that סומֵ ְךפ נלִ וים, ו רופֵ א חולִ ים, ומַ ִ תיר אֲ סורִ ים, ,You support the falling, heal the sick loosen the chains of the bound, we are still on the way to the full achievement of ומְקַ ּיֵם אֱ מונָ תו לִ י ֵ שנֵי עָפָ ר. and keep faith with those who sleep in the dust. redemption. In that sense, -the possibilities for salva מִ י כָמֽ וָך ַ בֽעַ ל גבורות ומִי ּדֽ ומֶ ה ָ לְך, ,Who is like You, Almighty and who can be compared to You? tion have been planted but have not yet come to מֶ theyֽלְֶך מֵמִ ית ומְחַ מַ ּיֶה וצְמִֽיחַ י ּועָ ה. The sovereign who brings death and life fruition. and causes redemption to flourish. Gives life to the deadו נֶ אֱ מָ ן ָ אַה תל הַ חֲ י ו ת מֵ תִ י ם . The concept . מְ חַ ֵ יּ�ה הַ �מּ ֵ ִ תי ם ָ ברוְך ָ ה אַ תיהוה, מחַ ּיֵה הַ ֵמתִ ים. ,M’khalkel h|.|ayim b’h|.|esed m’h|.|ayeih meitim b’rah|.|amim rabim, of giving life to the dead somekh noflim v’rofei h|.|olim u-matir asurim, has particular resonance on . אַ ָ תּ�ה קָ ד וֹ� שׁ� When the Amidah is recited silently, continue on page 309 with u-m’kayem emunato lisheinei afar. the festivals, which recall Mi khamokha ba·al g’vurot umi domeh lakh, the various stages of our melekh meimit u-m’h|.|ayeh u-matzmiah|.| y’shuah. ancestors’ journey from en- slavement in Egypt to the You are faithful in bringing life to the dead. promised land. While life after death was certainly understood in Jewish tradition in personal terms, frequently in Jewish thought the language of Barukh atah ADONAI, who gives life to the dead. reviving the dead was understood as a metaphor for national revival—as, for example, in the prophet Ezekiel’s vision of the awakening of the val- When the Amidah is recited silently, continue on page 309 with “Holy are You.” ley of dry bones (chapter 37), read as the haftarah on the intermediate Shabbat of Pesah|.|. In our own day, Zionism is seen as a contemporary experience of this image. But on the personal level as well, the festivals have something to tell us about life and death. Egyptians saw life as ancillary to death: the pyra- mids are Egypt’s great monuments to the next world, and their scripture was the Egyptian Book of the Dead—providing instruction in how to mediate the afterlife. The Torah, on the other hand, never specifically mentions life after death, but instead teaches us how to live this life. While many later Jewish thinkers elaborated descriptions of the afterlife, they never lost sight of living in this world properly. On the festivals, we may be especially mindful of having been brought from a culture that glorified death into a vision grounded in the embrace and celebration of life and, metaphorically, giving life—here and now—to what was thought dead.

307 יום טוב · תפילת העמידה festivals · the amidah Siddur Lev Shalem for Shabbat and Festivals 307 Copyright © 2016 by the Rabbinical Assembly Third B’rakhah: God’s Holiness The Kedushah is recited only with a minyan and is said while standing. the Kedushah. There are several forms and versions -of the Kedushah. When ֵשׁנקַ ּדאֶ ת־שִׁמְ ָך בָּעוֹלָ ם, The Kedushah The Kedushah is recited only with a minyan and is said while standing. ever the Kedushah appears in the Amidah, it alwaysכּשֵׁם שֶׁמַּקְ ִ ּדישִׁ ים אוֹתוֹ בִּשְׁמֵי מָ רוֹם, threeכַּכָּ תוּבat least ל עַ דיַ containsנבִיאֶ ֽ ָך, וקָרָ א זֶה אֶ ל זֶה ואָ מַ ר: We hallow Your name in this world as it is hallowed in the high heavens, as Your prophet Isaiah described: verses: Isaiah’s vision of the angels reciting “Holy, holy, Each cried out to the other: At Minḥah we recite: At Shaḥarit we recite: holy...” (6:3), Ezekiel’s account of hearing heavenly קָ דֹושׁ, קָ דֹושׁ, קָ דֹושׁ קָ דֹושׁ, קָ דֹושׁ, קָ דֹושׁ :At Shaḥarit we recite: At Minḥah we recite voices calling “Praised is Adonai’s glory. . .” while he יהוה צבָ אֹות, יהוה צבָ אֹות, ,Holy, holy, holy is ADONAI Tz’va·ot, “Holy, holy, holy is ADONAI Tz’va·ot“ was being carried by the מ ֹלא כׇל־הָאָ ֽרֶ ץ כּ בֹודֹו. מ ֹלא כׇל־הָאָ ֽרֶ ץ כּ בֹודֹו. the whole world is filled with God’s the whole world is filled with God’s glory!” glory!” wind to his fellow exiles in Babylon (3:12), and a ָ ז אבּקוֹל רַ ֽעַ שׁ גָּ דוֹל אַ ִ ּדיר לעֻמָּ םתָ בָּ רוְּך ֹיאמֵ ֽ רוּ: ,Kadosh, kadosh, kadosh Adonai Tz’va∙ot, Kadosh, kadosh, kadosh Adonai Tz’va∙ot concluding verse from Psalms expressing God’s וחָ זָק מַשְׁמִיעִ ים קוֹל, בָּ רוְּך כּ בֹוד יהוה מִמּ קֹומֹו. .m’lo khol ha-aretz k’vodo. m’lo khol ha-aretz k’vodo -sovereignty, “Ado מִתְ timelessנַשּׂאִ ים לעֻמַּת שׂרָ פִ ים, וּ בְ דִ בְ י רֵקׇ דְ שׁ ָך :Then in thunderous voice, rising Others respond with praise above the chorus of serafim, other “Praised is ADONAI’s glory wher- nai will reign…” (146:10). The leader offers an םלעֻמָּתָ בָּ רוְּך ֹיאמֵ ֽ רוּ: כָּ תוּב לֵ אמֹר: heavenly beings call out words of ever God dwells.” introduction to each verse, .elaborating on its meaning בָּ רוְּך כּ בֹוד יהוה מִמּ קֹומֹו. יִמְ ֹלְך יהוה ל עֹולָ ם, אֱֹלהַ ֽיִ ְך .blessing: “Praised is ADONAI’s glory Barukh k’vod Adonai mimkomo In the morning, when weמִמּ קוֹמָך מַ לְכֵּ ֽנוּ תוֹפִֽיעַ , צִ יֹּון ל דֹר וָ דֹר, הַ ל לוּיָ הּ. :wherever God dwells.” As the psalmist sang have more time to spend in prayer, the introductionsותִמְ ֹלְך עָ לֵ ֽינוּ, כִּי מחַ כִּ ים Barukh k’vod Adonai mimkomo. ADONAI will reign forever; your are more elaborate; Minh|.|ah אֲ נוּנַֽחְ לָ ְך. מָתַ יתִּמְ ֹלְך ,Our sovereign, manifest Yourself from God, O Zion wherever You dwell, and rule over from generation to generation. is a much shorter service, so in the afternoon these וֹן, בּצִ ּיבּקָ רוֹב בּיָמֵ ֽ ינוּ, us, for we await You. When shall You Halleluyah! introductions are shorter. The separate columns here לעוֹלָ ם וָעֶד תִּשְׁ כּוֹן. rule in Zion? Let it be soon, in our day, Yimlokh Adonai l’olam, elohayikh tziyon and throughout all time. May You be l’dor vador, hal’luyah. highlight the differences .between the two versions תִּ ַ תְ ַגּ ל ּדו תִ תְ קַַ שׁ ּדבּ ת וֹ ְך -The liturgy sees narra י ִרוּשָׁ ם לַֽיעִ יר ָך, ,exalted and sanctified in Jerusalem Your city, from one generation to an- tives not only as reports of past events, but also asל דוֹר וָ דוֹר וּלְנֵ ֽצַ ח נצָחִ ים. other, forever and ever. May our eyes paradigms for the present. The visions of Isaiah andועֵ ינֵ ֽינוּ תִרְ אֶ הֽינָ מַ לְ כוּתֶ ֽ ָך, behold Your dominion, as described Ezekiel ָ can be understoodבָר כַּ ּדהָאָ מוּר בּשִׁ יירֵ עֻ זֶּ ָֽך, in the songs of praise offered to You by David, rightfully anointed: as more than their first- -reports of encoun עַ personל ידֵי דָ וִ ד מ שִֽׁיחַצִדְקֶ ֽ ָך: “ADONAI will reign forever; your God, ters with God; they are also calls for us to see ourselves יִמְ ֹלְך יהוה ל עֹולָ ם, אֱֹלהַ ֽיִ ְך -O Zion, from generation to genera in an ongoing relationship צִ יֹּון ל דֹר וָ דֹר, הַ ל לוּיָ הּ. ”!tion. Halleluyah with God. In this spirit, Yimlokh Adonai l’olam, elohayikh tziyon the concluding biblical which talks of God’s ל ,verseדוֹר וָ דוֹר נַגִּ יד גׇּדְ לֶ ָֽך, צַח וּלְנֵ ֽנצָחִ ים קדָֻת ּׁשָך נַקְ ִ ּדישׁ. .l’dor vador, hal’luyah eternal sovereignty, can be interpreted to mean that ושִׁבְחֲָךאֱֹלהֵ ֽינוּ מִ פִּֽ ינוּ ֹלא יָמוּשׁ לעוֹלָם וָעֶ ד, From generation to generation we will declare Your greatness, and can open up כִּיheavens אֵלthe מֶ ֽלְֶך גָּ דוֹל וקָ דוֹשׁ אָ ֽתָּ ה. forever sanctify You with words of holiness. Your praise will never .for us, too ָ ברוְך אַ ָ הת יהוה, הָאֵל הַּקָ דׁש. leave our lips, for You are God and Sovereign, great and holy. Barukh atah ADONAI, the Holy God. . אַ ָ תּ�ה בְ חַ רְ ָ תּֽ �נ � וּ ,We continue on the next page with the Fourth B’rakhah, “You have chosen us.” We continue on the next page with the Fourth B’rakhah

308 יום טוב · תפילת העמידה festivals · the amidah Siddur Lev Shalem for Shabbat and Festivals 308 Copyright © 2016 by the Rabbinical Assembly . אַ תּ ָ �ה קָ ד וֹ� שׁ � Holiness The following paragraph is said only when the entire Amidah is recited silently: The following paragraph is said only when the entire Amidah is recited silently: Holy are You The pilgrimage journey we Holiness is the mysterious Holy are You and holy is Your name; make on the festivals is to אַ ָ ּתה קָ ד ֹושׁושִׁמְ ָך קָ דוֹשׁ, center of our existence holy ones praise You each day. a place and a moment of וּקְ דוֹשִׁ ים בּכׇ ַ ל־יוֹם י הללֽוָּך סֶּ ֽלָ ה. that we can never fully holiness. That moment of grasp. Barukh atah ADONAI, the Holy God. holiness is celebratory—full ָ בּרוְּך אַתָּ ה יהוה, הָאֵל הַ ָ ּקדוֹשׁ. All continue here: of life, embodying the full- The Festivals All continue here: ness of being. The cycle and the rhythms Fourth B’rakhah: The Holiness of the Festival אַ תּ ָ �ה You have chosen us אַ ָ ּתה ב חַ רְ ָ ֽ ּתנ וּ מִ כׇּל־הָעַמִּ ים, of Jewish life and Jewish -Jewish understand . ְ ב חַ רְ תּ ָ ֽ �נ וּ� אָהַ ֽבְתָּ אוֹתָ ֽ נוּ ו ָ רצִֽ יתָ בָּ ֽנוּ, .living are embedded You have chosen us among all peoples, loving us, wanting us in the Jewish calendar. You have distinguished us among all nations, making us holy ing is that the ritual law and ethical law we observe ו רוֹמַמְתָּ ֽ נוּ מִ כׇּל־הַ לּ שׁוֹנוֹת, Each holiday has its own through Your commandments, drawing us close to Your message and its own mood, is a special gift. ַשְׁתָּ וקִ נוּֽ ּדבּמִ צְ ֺותֶ ֽ יָך, .service, and calling us by Your great and holy name and each one guides us on Calling us by your great our journey through life. ְ ו שׁ ִ �מְ ָך הַ ָ גּ�ד וֹ� ל and holy name וקֵרַ בְתָּ ֽ נוּ מַ לְכֵּ ֽנוּ לַעֲבוֹדָתֶ ֽ ָך, The .וְהַ ָ קּ� וֹד� שׁ� עָ לֵ וּֽינ� קָרָ ֽ א ָת Alan Lucas On Saturday evening, the following prayer— -name “Israel” means “wres ושִׁמְ ָך הַגָּ דוֹל והַ ָ ּקדוֹשׁ עָ לֵ ֽינוּ קָרָ ֽ אתָ . :is recited to mark the end of Shabbat

Pesah|.| Adonai our God, You have taught us Your righteous laws, tling with God” (Genesis On Saturday evening, the following prayer 32:29). Our relationship For the Jews, freedom is and instructed us to follow in the paths that please You. just the beginning. It is the is recited to mark the end of Shabbat: with God, however fraught prerequisite, not the goal. You have given us just laws, true teachings, goodly precepts with questions and chal- -is part of our self וַתּוֹדִ,lenge יעֵ ֽנוּ יהוה אֱֹלהֵ ֽינוּ אֶ ית־מִשְׁפּטֵ צִדְקֶ ֽ ָך, The goal leads through the and mitzvot. .definition as Jews וַתּ לַמּדֵ ֽ נוּ לַעֲ ֵי שׂוֹת חֻר ּקצוֹנֶ ָֽך. ethical to the spiritual: to SATURDAY EVENING: THEוַתִּתֶּ ן־לָֽנוּ אֱֹלהֵ ֽינוּ מִשְׁפָּטִ ים ישָׁרִ ים ו תוֹרוֹת אֱמֶ ת, ,serve God willingly instead You have bestowed on us as an inheritance seasons of joy END OF SHABBAT. We חֻ ִ ּקים וּמִ צְ ֺות טוֹבִ ים, of Pharaoh forcibly, to be sacred moments, and festivals of free-will offerings; and You part of the sacred instead have given us a heritage that celebrates the sacredness of conclude Shabbat with the וַתַּ נְחִ ילֵ ֽנוּ זמַ נֵּי שָׂשׂוֹן וּמוֹעֲדֵ יֽדֶ ֹקשׁ חַ וגֵּי נדָ בָ ה, of the mundane, to be Shabbat, honors the seasons, and celebrates the festivals. ceremony of Havdalah. But when a festival begins on ַ ותּוֹרִ ישֵׁ ֽ נוּ ַתקדֻ שַׁ ּׁשבָּת וּכְ בוֹד מוֹעֵ ד וַחֲ גִ יגַת הָרֶ ֽגֶ ל. -joined to the ultimate in stead of to the finite. When Adonai our God, You have distinguished between the sacred Saturday evening, we do וַתַּ בְ ֵ לּד יהוה אֱֹלהֵ ֽינוּ בֵּ יןֽדֶ ֹקשׁ ל חוֹל, -Moses first appeared be and the ordinary, light and darkness, the people Israel and the not differentiate between ,Shabbat and the weekday בֵּ ין ר אוֹלחֽשֶׁ ְֹך, fore Pharaoh to ask for the freedom of the Israelites, peoples of the world, and between the seventh day and the six ,as is normally the case בֵּ ין יִשְׂרָאֵ ל לָעַמִּ ים, he said. “Thus said Adonai, days of creation. but between Shabbat and the festival. Therefore, this בֵּ בִיעִ י ין־יוֹם הַ ּׁשלשֵׁ ֽשֶׁ ת ימֵ י הַמַּעֲשֶׂ ה. Let My people go so that‘ they may worship Me in As You distinguished between Shabbat and the festivals, prayer—which celebrates בֵּ ין קדֻ ּׁשַת שַׁ בָּ ת לִקְדֻ ַ ּׁשת יוֹם טוֹב הִבְ ַ ּדֽלְתָּ , ,imbuing the seventh day with a sanctity above all other days the desert’” (Exodus 5:1). both Shabbat and the festivals—is substituted for ואֶ ת־יוֹם הַ ּׁשבִיעִי ֵ מִ ּׁשֽשֶׁ מֵ ת י הַמַּעֲשֶׂה קִ ַּדֽשְׁתָּ . Freedom with purpose. so have You distinguished and endowed Your people Israel .Havdalah ַ הִבְֽלְתָּ ּד ַ וקִ ֽשְׁתָּּדאֶ ת־עַמּ ָך יִשְׂרָאֵ ל בִּקְדָֻתֶ ּׁשֽ ָך. .Journey with destination. with Your holiness —Nina beth Cardin Both Shabbat and the festivals are holy days, Shavuot but they are celebrated differently. The festivals are Somewhere, sometime, something occurred specifically marked as times of joy and their rules of that was so awe-inspiring that a people was observance are more relaxed. Cooking and carrying born, their belief system founded on the are permitted on the festivals, but not on Shabbat. principle that they are holy, connected to one Biblically, the festivals were times of pilgrimage when another and to the Source—whatever that may one brought a freewill offering to the Temple. This be—that conferred meaning on them and on prayer alludes to the joyfulness of the festivals and life everywhere. And in response to that discov- their biblical practice, while proclaiming the holiness ery, the Jews pledged themselves, individually and specialness of both Shabbat and also the people and collectively, to join their will to God’s and Israel, who observe these times. to seek to increase holiness in this world. —Nina beth Cardin

309 יום טוב · תפילת העמידה festivals · the amidah Siddur Lev Shalem for Shabbat and Festivals 309 Copyright © 2016 by the Rabbinical Assembly -Shab . ְ�בּ אַ הֲ בָ ה Shavuot: Another The words in brackets are added when a Festival falls on Shabbat. The words in brackets are added when a Festival falls on Shabbat. WITH LOVE Lovingly, You have bestowed on us, Adonai our God, [Shab- bat is seen as a special and loving gift given to us byוַתִּתֶּ ן־לָֽנוּ יהוה אֱֹלהֵ ֽינוּ בּאַהֲבָ ה Perspective .God ]שַׁ בָּ תוֹת לִמְ נוּחָ ה וּ[מוֹעֲדִ ים לשִׂמְחָ ה, The Torah—the distinctive bat for rest,] festivals for joy, holidays and occasions to delight way of life of the Jewish in, among them this [Shabbat and this] May the thought of us חַ גִּ ים יםוּזְמַ נִּלשָׂ שׂוֹן, אֶ ַ ת־יוֹם בָּת ]הַהַ ּׁשזֶּה ואֶ ת־יוֹם[ -people—is part of a cov enant with all people. This On Pesah: Festival of Matzot, season of our liberation, rise up and reach You This paragraph . יַ עֲ לֶ ה ְ ויָ ֹב א :particular people has com- On Shavuot: Festival of Shavuot, season of the giving of On Pesah asks God to keep certain חַג הַמַּ צּוֹת הַ זֶּה, זמַן חֵ רוּתֵ ֽ נוּ, ,mitted to journey through our Torah history, exploring paths things in mind, naming ob- and modeling moments of On Sukkot: Festival of Sukkot, season of our rejoicing, On Shavuot: jects of remembrance that ,move from the present, us ָ חַגבֻ הַ ּׁשעוֹת הַ זֶּה, זמַן מַתַּ ן תּוֹרָתֵ ֽ נוּ, ,perfection. But the testi- On Sh’mini Atzeret and Simhat Torah: Festival of Sh’mini Atzeret mony and example are for to the past, our ancestors, season of our rejoicing, On Sukkot: the sake of humanity. and then to future hope: the redemption of the חַג הַסֻּ כּוֹת הַ זֶּה, זמַן שִׂמְחָתֵ ֽ נוּ, .Irving Greenberg [with love,] a sacred day, a symbol of the exodus from Egypt— people Israel. On Sh’mini Atzeret and Simhat Torah: מִ ינִי, הַחַג ּׁשהָעֲצֶ ֽרֶת הַ זֶּה, זמַן שִׂמְחָתֵ ֽ נוּ, Sukkot Our God and God of our ancestors, may the thought of us rise Full moon, full harvest, up and reach You. Attend to us and accept us; hear us and re- ]בּאַהֲבָ ה[ מִקְרָאדֶ קֹֽשׁ, זֵ ֽכֶ ר לִיצִ יאַת מִ צְרָ ֽיִ ם. full hearts. As the moon of Tishrei draws to fullness, spond to us. Keep us in mind, and keep in mind the thought of we are ready to celebrate our ancestors, as well as the Messiah, the descendant of David; אֱֹלהֵ ֽינו וֵאֹלהֵי אֲ בותֵ ֽ ינו]ואִ ֹותֵ [,ֽ יַעֲ ינולֶה ויָ ֹבא, Sukkot—the Festival of Jerusalem, Your holy city; and all Your people, the house of Huts. We have experi- ִֽיעַ ויַ גויֵרָאֶ ֶהה, ויֵרָ צויִּׁשָמַ ע, ויִָקֵ פד ויִ זָכֵ ר זִכְ רונֵ ֽנו ,enced the moment of Israel. Respond to us with deliverance, goodness, compassion ופִקְ דונֵ , ֽנווזִכְ רון אֲ בותֵ ֽ ינו]ואִ ֹותֵ ֽ [,ינ ווזִכְ רון מָ שִֽיחַ rebirth, the rediscovery of love, life, and peace, on this our true identity, the re- On Pesah: Festival of Matzot. בֶן־ּדָ וִ דבְּדֶ עַֽ ָך, וזִכְ ן רוי ר ָׁשלַֽיִם עִ ֶ יר ֽ קׇדְָך, שוזִכְ רון ,examination of our selves כ ׇל־עַ מָך ֵ ביתְרָאֵ יִלש לפָנֶ ָך, ֽילִפְלֵיטָ ה, ל טובָ ה, .the return to our true On Shavuot: Festival of Shavuot path—at Rosh Hashanah, On Sukkot: Festival of Sukkot. the moment of new moon. לחֵ ן לְחֶ וֽסֶ ד ולְרַ ֲמִ חים, לחַ ּיִ ים ולְ ָ שלם,ו בּ יוֹם .On Sh’mini Atzeret and Simhat Torah: Festival of Sh’mini Atzeret We have experienced the On Pesah: moment of intense contact Remember us for good; respond to us with blessing; redeem חַג הַמַּ צּוֹת הַ זֶּ ה. -and reconciliation with us with life. Show us compassion and care with words of kind God on Yom Kippur, in On Shavuot: the swelling of the moon. ness and deliverance; have mercy on us and redeem us. חַג ָ הַבֻ ּׁשעוֹת הַ זֶּ ה. And now at the full moon, Our eyes are turned to You, for You are a compassionate we celebrate Sukkot—the and caring sovereign. On Sukkot: חַג הַסֻּ כּוֹת הַ זֶּ ה. festival of fulfillment, of gathering in the benefits that flow from repentance and forgiveness. On Sh’mini Atzeret and Simhat Torah: מִ הַינִי, ּׁשחַג הָעֲצֶ ֽרֶת הַ זֶּ ה. The harvest that takes the form of joy and shalom, harmony, in the world. ֽ זׇכְרֵ נוּ, יהוה אֱֹלהֵ ֽינוּ, בּוֹ ל טוֹבָה, וּפׇקְדֵ ֽ נוּ בוֹ לִבְרָ כָ ה, But Sukkot is not only the fulfillment of the moon of Tishrei. It is also the fulfillment והוֹשִׁיעֵ ֽנוּ בוֹ ִ ים.לחַ ּיוּבִדְ בַ ר ישׁוּעָ ה ורַחֲמִ ים, of the yearly cycle of the sun. All the sun’s work upon the earth comes to fullness as חוּס וחׇ נֵּ ֽנוּ, ורַחֵם עָ לֵ ֽינוּ והוֹשִׁיעֵ ֽנוּ, כִּי אֵ לֶ ֽיָך עֵ ינֵ ֽינוּ, . . . .the harvest ripens and is gathered in כִּי אֵל מֶ ֽלְֶך חַ נּוּן ורַ חוּם אָ ֽתָּ ה. As the moon has rewarded our celebration of her birth and growth by bursting into a glowing perfect circle, so the earth rewards our care of seed and stalk by bursting into ripened fruit and grain. —Arthur Waskow

310 יום טוב · תפילת העמידה festivals · the amidah Siddur Lev Shalem for Shabbat and Festivals 310 Copyright © 2016 by the Rabbinical Assembly Sukkot: Another Adonai our God, grant the blessing of Your festivals to us: Restore worship to Your ְ והָ שׁ ֵ �ב אֶ ת ־ sanctuaryוהַשִּׂיאֵ נוּֽ יהוה אֱֹלהֵ ֽינוּ אֶ ת בִּרְ כַּת מוֹעֲדֶ ֽ יָך, Perspective The . הָ עֲ ב וֹ� דָ ה ִ ל דְ בִ י ר ֵ �בּי ֶ ֽ ת ָך ִ לחַיםּי וּלְשָׁ לוֹם, לשִׂמְחָ ה וּלְשָׂ שׂוֹן, life and peace, joy and delight, as it pleased You to promise Sukkot reminds us that to bless us. Our God and God of our ancestors, [embrace our dream of a rebuilt Temple ultimate security is found is a dream of the timeכַּאֲשֶׁר רָ צִֽ יתָ ואָמַ ֽרְתָּ לבָר כֵ ֽנוּ. rest;] make us holy through Your mitzvot and let the Torah be not within the walls of our when those worshipping there experienced suchאֱֹלהֵ ֽינוּ וֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ ]ואִ מּוֹתֵ ֽ ינוּ[, ]ר צֵה בִמְ נוּחָתֵ ֽ נוּ,[ home but in the presence our portion. Fill our lives with Your goodness and gladden us of God and one another. with Your deliverance. Purify our hearts to serve You truly. joy and awe that everyone קַדּשֵׁ ֽ נוּ מִ בּ ֽ צְֺותֶ יָך, ותֵ ן חֶ לְקֵ ֽ נוּ בּ תֹו ֽ רָתֶ ָך, Indeed, there is a midrash Kad’sheinu b’mitzvotekha v’tein h|.|elkeinu b’toratekha, felt spiritually fulfilled and that says that sukkot are cleansed. We pray that שַׂ בּעֵ ֽנוּ מִ טּוּבֶ ָֽך, ושַׂמּחֵ ֽ נוּ בִּישׁוּעָ ֶֽ תָך, ,sabeinu mi-tuvekha v’samh|.|einu bishuatekha not buildings at all but such a moment may be .ours, too וטַהֵ ר לִבֵּ ֽנוּ לעׇבְדּ ָך בֶּ אֱמֶ ת, .rather the glory of God. v’taher libeinu l’ovd’kha be-emet This holiday helps us un- Adonai our God, [loving and willingly] grant that we inherit Your Divine Presenceוהַ נְחִ ילֵ ֽנוּ יהוה אֱֹלהֵ ֽינוּ ]בּאַהֲ ָ בה וּבְרָ צוֹן[ derstand that sometimes According to the . שׁ ְ �כִ י נָ ת וֹ� בּשִׂמְחָ ה וּבְשָׂ שׂוֹן ]שַׁ בָּ ת וּ[מוֹעֲדֵי קׇדְשֶׁ ֽ ָך, the walls we build to pro- Your holy [Shabbat and] festivals, that the people Israel, who tect us serve instead to di- make Your name holy, may rejoice with You. Barukh atah tradition, all of Israel who -were able went up to Jeויִשְׂמ חוּ ָך ביִשְׂרָאֵל שֵׁימקַ ּדשׁמֶ ֽ ָך. vide us, cut us off, lock us ADONAI, who makes [Shabbat,] Israel and the festivals holy. in. The walls of our sukkot rusalem for the pilgrimage ,festivals. In Jewish memory בָּ רוְּך אַתָּ ה יהוה, מקַ ֵ ּדשׁ ַ ]הַ ּׁשבָּת יִשְׂ ורָ [אֵ ל ו הַ זּ מַ נִּים. ,may make us vulnerable but they make us avail- Fifth B’rakhah: The Restoration of Zion these occasions were seen able, too, to receive the as times when all the tribes, .all of Israel, acted as one ר צֵ ,ה יהוה אֱֹלהֵ ֽינו, בעַ מָך יִ שְרָאֵ ל ובִתְ פִ לָתָ ם, .kindness and the support ADONAI our God, embrace Your people Israel and their prayer That fellowship invited the והֵָב שאֶ ת־הָעֲ בודָ ה לִדְ בִ ֵ יר ביתֶ ֽ ָך, of one another, to hear Restore worship to Your sanctuary. May the prayers of the when another calls out in people Israel be lovingly accepted by You, and may our service Divine Presence to dwell .among them ותְ פִ לָתָ ם באַהֲבָה תקַ ֵ בל ברָ צון, need, to poke our heads in to see whether anybody always be pleasing. May our eyes behold Your compassionate ותְהִ י לרָ צון תָמִ יד עֲ בודַ ת יִ שְרָאֵל ֶ עַֽ מָך. is up for a chat and a cup return to Zion. Barukh atah ADONAI, who restores Your Divine of coffee. In contrast, our Presence to Zion. ותֶחֱ ֶ זֽינָה עֵ ינֵ ֽינוב בָךּו לצִ ּיון ברַחֲמִ ים. walls of concrete and steel can enslave us in our own ָ ברוְך אַ ָ תה יהוה, הַ מַחֲ זִ יר שכִ ינָ תולצִ ּיון. solitude and loneliness. Sukkot reminds us that freedom is enjoyed best not when we are hidden behind our locked doors but rather when we are able to open our homes and our hearts to one another. —nina beth cardin Sh’mini Atzeret and Simh|.|at Torah To be given a Torah to hold is to be given a license to dance. The first time is often a moment of elation as well as a rite of adulthood, like being given the keys to the family car. The one with the Torah leads the dancing but must also be careful not to drop or mishandle the scroll. Supportive and encouraging, the congregation dances—with abandon and love, with joy and energy. But, sooner or later the singing and dancing must stop. We open to the last parashah of Deuteronomy and feel the sadness of the Israelites as they watched Moses ascend the mountain, this time never to return. Yet, we put aside our sadness and begin again. —nina beth cardin Embrace Your People 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. Through the Jewish way of life and the holidays, the Torah seeks to nurture the infinite love and unending faith needed to sustain people until perfection is achieved. It becomes even more necessary to develop staying power—for beyond Judaism’s incredible statement that life will totally triumph, it makes an even more remark- able claim.... The ultimate goal will be achieved through human participation. The whole process of trans- formation will take place on a human scale. Human models, not supernatural beings, will instruct and inspire humankind as it works toward the final redemption. Realization of perfection will come not through escape from present reality to some idealized utopia, but by improving this world, one step at a time. Universal justice will be attained by starting with the natural love and responsibility for one’s family, then widening the concern to include one’s people, and eventually embracing the whole world. —Irving Greenberg

311 יום טוב · תפילת העמידה festivals · the amidah Siddur Lev Shalem for Shabbat and Festivals 311 Copyright © 2016 by the Rabbinical Assembly Gratitude When the Amidah is recited silently, we read the following paragraph. We have always placed מֵ ע וֹ� לָ ם קִ ִ ֽ וּ�י נ וּ� Sixth B’rakhah: Gratitude for Life and Its Blessings When the Amidah is chanted aloud, the leader reads this paragraph as our hope The Torah commands us -Yeh|.|iel Poupko, a con . לָ ְך .When the Amidah is recited silently, we read the following paragraph. the congregation reads the next passage to appear before God on When the Amidah is chanted aloud, the leader reads this paragraph temporary rabbi, points to each of the three festivals, b the etymology of the word מֹודִ ים אֲ נַֽחְ נוּ לָ ְך,שָׁאַתָּ ההוּא יהוה אֱֹלהֵ ֽינוּ וֵאֹלהֵ י .as the congregation reads the next passage and enjoins us not to ap- here translated as “hope” ”.meaning “focus אֲ as literallyבוֹתֵ ֽ ינוּ ]ואִ מּוֹתֵ ֽ ינוּ[ לעוֹלָם וָעֶ ד. צוּר חַ ֵ ּיֽינוּ מָ גֵן יִשְׁעֵ ֽנוּ pear empty-handed, much a We thank you, for You are ever our God and the God of our as we might bring a gift ancestors; You are the bedrock of our lives, the shield that In this interpretation, to האַתָּ הוּא ל דוֹר וָ דוֹר. נוֹדֶ ה לָּך וּנְסַפֵּ ר הִ תּלָּתֶ ֽ ָך, עַל חַ ֵ ּיֽינוּ when invited to the home protects us in every generation. We thank You and sing Your hope in God means to be הַמּסוּרִ ים .on God בּיָדֶ focusedָֽך ועַ ל נִשְׁ מוֹתֵ ֽ ינוּ הַפּ קוּדוֹת לָ ְך, לועַ נִסֶּ ֽ יָך of a friend. But what can a human being bring to praises—for our lives that are in Your hands, for our souls that שֶׁ בּכׇ ל־יוֹם עִמָּ ֽ נוּ, ועַ לנִפְ ל אוֹתֶ ֽ יָך ו טוֹבוֹתֶ ֽ יָך שֶׁ בּכׇל־עֵ ת, God, creator of all? During are under Your care, for Your miracles that accompany us each Temple times, additional עֶ ֽרֶ ֽקֶ ב וָ רֹב וצׇהְׇרָ ֽיִ ם. ◀ הַוֹב, ּט כִּיֹלא כָ לֽוּ רַחֲמֶ ֽ יָך, offerings were made on day, and for Your wonders and Your gifts that are with us each והַמרַחֵ ם, כִּ י ֹלא תַ ֽמּוּ חֲסָדֶ ֽ יָך מֵ עוֹלָם קִ וִּֽינוּ לָ ְך. .these days, including a to- moment—evening, morning, and noon dah, or thanksgiving offer- You are the one who is good, whose mercy is never-ending; ing. In our reality today, in ▶ the one who is compassionate, whose love is unceasing. We This paragraph is recited by the congregation when the full Amidah is addition to giving tzedakah, repeated by the leader, by custom remaining seated and bowing slightly. we can fill ourselves with have always placed our hope in You. b מוֹדִ ים אֲ נַֽחְ נוּ לְָךשָׁאַתָּ ההוּא יהוה אֱֹלהֵ ֽינוּ וֵאֹלהֵ י gratitude, without which אֲ ֽ בוֹתֵ ינוּ ]ואִ ֽ מּוֹתֵ ינוּ[, אֱֹלהֵי כׇ ל־בָּשָׂ ר, יוֹצרֵ ֽ נוּ, יוֹצֵ ר we appear empty: thanks- This paragraph is recited by the congregation when the full Amidah is giving is our offering. repeated by the leader, by custom remaining seated and bowing slightly. בּרֵאשִׁ ית. בּרָ כוֹת והוֹדָ אוֹת לשִׁמְ ָך הַגָּ דוֹל והַ ָ ּקדוֹשׁ, Ḥasidic masters taught a We thank You for the ability to acknowledge You. You are עַל חֱ שֶׁהֶיִ יתָ ֽ נוּ וקִ ַ ּיְתָּ ֽ מנוּ. כֵּן תּחַ ֵ ּיֽנוּ מֵ ֽ וּתְקַנוּ, ּיותֶאֱ סוֹף ,that to scowl was to blem- our God and the God of our ancestors, the God of all flesh ish the world and to be our creator, and the creator of all. We offer praise and blessing גָּלֻוֹתֵ ֽ ּיינוּ לחַצְ רוֹת קׇ ְשֶׁ דֽ ָך, לִשְׁ ֶ מוֹרֽ חֻיָךּק ולַעֲ ר שׂוֹת צוֹנֶ ָֽך, joyful was the path which to Your holy and great name, for granting us life and for ָך וּלְעׇבְ ּדבּלֵבָב שָׁ לֵם, עַל שֶׁאֲ ְ נַֽחנוּ מוֹדִ ים לָ ְך. -allowed for true fulfill ment of the mitzvot. What sustaining us. May You continue to grant us life and sus- בָּ רוְּך אֵל הַהוֹדָ אוֹת. allows us to be joyful? tenance. Gather our dispersed to Your holy courtyards, that The sense that all that we we may fulfill Your mitzvot and serve You wholeheartedly, ועַ ל ֻכ ָ לם יִתְָרַ בְך ו יִתְ רומַ ם שִמְ ָך מַ לְ ֵ כֽנוָמִ תיד ל לָ עום וָעֶ ד. ,have is a wonderful gift. carrying out Your will. May God, the source of gratitude The festivals, with their be praised. ו ֹכל הַחַ ִ ּיים ֽוָּךיוֹד סֶּ ֽלָ ה, celebration of the seasons and of the harvest, are mo- For all these blessings may Your name be praised and exalted, ments that can especially וִיהַ ל לוּ אֶ ָך ת־שִׁמְבֶּאֱמֶ ת, .our sovereign, always and forever הָאֵ ל ישׁוּעָתֵ ֽ נוּ ועֶזְרָתֵ ֽ נוּ סֶ ֽלָ ה. .foster this appreciation May all that lives thank You always, and faithfully praise Your b בָּ רוְּך אַתָּ ה וֹב יהוה, הַשִׁמְ ּטָך וּלְָך נָאֶ ה ל הוֹדוֹת. .name forever, God of our deliverance and help a Barukh atah ADONAI, Your name is goodness and praise of You is fitting.

312 יום טוב · תפילת העמידה festivals · the amidah Siddur Lev Shalem for Shabbat and Festivals 312 Copyright © 2016 by the Rabbinical Assembly below. TWO VERSIONS OF THE שׁ ָ �ל וֹ� ם רָ ב or ִ �שׂים שׁ ָ � וֹל�ם Prayer for Peace During the silent Amidah, continue with Seventh B’rakhah: Prayer for Peace During the repetition of the Amidah during Shaharit, the leader recites SEVENTH B’RAKHAH. The Each of the festivals serves During the silent Amidah, continue with “Grant . . .” below. Birkat Kohanim. Mishnah records that in as reminder of the way we During the repetition of the Amidah during Shaharit, the leader ancient times the kohanim are to pursue peace. On would offer the Priestly אֱ ֹלהֵ ֽינוּ וֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ ]ואִ מּוֹתֵ ֽ ינוּ[, .recites the Priestly Blessing at the conclusion בָּ ר כֵ Blessingֽ נ וּ בַּ בּ רָ כָ ה הַ מ שֻׁ לֶּ ֽ שֶׁ ת Pesaḥ, we learn that peace is dependent on ending Our God and God of our ancestors, bless us with the threefold of each service (Tamid Taanit 4:1), and the ,5:1 בַּ תּוֹרָה הַכּ ָה תוּבעַ ל ידֵ י מֹשֶׁה ֶ עַבְֽ ּדָך, the oppression of one peo- blessing of the Torah written by Moses Your servant, recited by ple by another; on Shavuot, Aaron and his descendants, the kohanim, the consecrated priests concluding b’rakhah of the הָאֲ מוּרָה מִ פִּי אַהֲ ֹרן וּבָנָ הֲ נִ יו, ֹכּים, עַם ק דוֹשֶׁ ֽ ָך, כָּאָ מוּר: that it demands proper of Your people: Amidah alludes to that study and practice, for the blessing; the last word of יבָרֶ וה כְ ָך יהויִשְׁמרֶ ֽ ָך. כֵּ ן יהִ י רָ צֹון. way of Torah is the way May ADONAI bless and protect you. the Priestly Blessing is sha- יָאֵ ר יו יהוה פָּ אֵ נָלֶ ֽיָך וִיחֻ נֶּ ָֽךּ. כֵּ ן יהִ י רָ צֹון. ,of peace; and on Sukkot So may it be God’s will. Ken y’hi ratzon. lom, and the finalb’rakhah that the pursuit of peace of the Amidah begins with יִשָּׂ א יהוה פָּ נָ יו אֵ יָך לֶ ֽ םויָשֵׂ לָך שָׁ לוֹם. כֵּ ן יהִ י רָ צֹון. May ADONAI’s countenance shine upon you demands persistence—the that thought. long march in the desert and may ADONAI bestow kindness upon you. At Minhah and Arvit we recite: At Shaharit we recite: There are two different that precedes arriving at So may it be God’s will. Ken y’hi ratzon. versions of the b’rakhah. At Shah|.|arit and Musaf we שִׂ ים שָׁ לֹו ם בָּעוֹלָ ם, טוֹבָ ה ָ שלֹום רָ ב עַ ל יִ שְרָאֵל עַ מָך the promised land. May ADONAI’s countenance be lifted toward you and may ADONAI grant you peace. recite Sim Shalom (“Grant At these .(”. . . וּבְרָ peaceכָה, חֵ ן וָחֶ ֽסֶ ד ו רַחֲמִ ים, ועַ ל ׇ כל־יׁשבֵי תֵ בֵ ל ָת ִ שים .So may it be God’s will. Ken y’hi ratzon services, even today, the עָ לֵ ֽינוּ ועַל כׇּל־יִשְׂרָאֵ ל ל עולָ ם, כִי אַ ָ את ה מֶ הוֽלֶ ְך At Shaharit we recite: At Minhah and Arvit we recite: kohanim in the Land of Israel come to the front ofעַמֶּ ֽ ָך. בָּר כֵ ֽנוּ אָ בִֽ ינוּ כֻּלָּ ֽנוּ אָ ן דולכׇל־הַּׁשָ לם.ו ו טוב Grant peace to the world, Grant abundant and lasting the synagogue and formally ;recite the Priestly Blessing דכּאֶחָ בּ אוֹר פָּ נֶ ֽיָך, כִּ י עֵ ֽיָךב ינֶלבָרְֵך אֶ ת־עַ מָך goodness and blessing, grace, peace to Your people Israel the Sim Shalom ב ,thereforeאוֹר פָּ נֶ ֽיָך נָתַ ֽתָּ לָּ ֽנוּ, יִ שְרָאֵ ל בכׇל־עֵ ת ובְכׇ ל־ ,love, and compassion, for us and all who dwell on earth and for all the people Israel. for You are the sovereign version of the b’rakhah recited at these services יהוה אֱֹלהֵ ֽינוּ, תּוֹרַת חַ ִ ּיים ָ שעָ ה ִב ְ שלמֶ וֽ ָך . Bless us, our creator, united master of all the ways of alludes to the words ut- tered by the kohanim (forואַהֲבַת חֶ ֽסֶ ד, וּצְדָקָ ה ָ ברוְך ָה אַ תיהוה, הַמ בָרֵ ְך as one with the light of Your peace. May it please You to instance, to the gift of וּ בְ ה רָ כָו רַ חֲ מִ י ם ו חַ ִ ּיי ם אֶ ת־עַ ֹו יִ שְרָאֵ ל בַּׁשָ לום. presence; by that light, bless Your people Israel at all God’s shining face, and to and care that ושָׁ kindnessלוֹם. theו טוֹב בּעֵ ינֶ ֽיָך לבָרֵ ְך .ADONAI our God, You have times with Your gift of peace .(as blessing אֶ is promisedת־עַמּ ָך יִשְׂרָאֵ ל בּכׇל־עֵ ת given us a guide to life, the Barukh atah ADONAI, who love of kindness, generosity, blesses Your people Israel At Minh|.|ah and Arvit we recite Shalom Rav (“Grant וּבְכׇל־שָׁעָה בִּשְׁ לוֹמֶ ֽ ָך. blessing, compassion, life, with peace. abundant and lasting peace In these services there .(”. . . ָ ברוְך ָה אַ תיהוה, הַמ בָרֵ ְך and peace. May it please Shalom rav al yisrael am’kha v’al You to bless Your people kol yosh’vei teiveil tasim l’olam, is no Priestly Blessing, so the Shalom Rav version אֶ ת־עַ ֹו יִ שְרָאֵ ל בַּׁשָ לום. Israel at all times with ki atah hu melekh adon l’khol ha-shalom. V’tov b’einekha of the b’rakhah that we Your gift of peace. recite speaks of God being the master l’varekh et am’kha yisrael b’khol Barukh atah ADONAI, who of peace who blesses us constantly; eit u-v’khol sha·ah bishlomekha. the words do not refer specifically to blesses Your people Israel the Priestly Blessing, but rather to the with peace. identity of God with peace. Sim shalom ba-olam, tovah u-v’rakahah, h|.|en va-h|.|esed As the ancient rabbis remarked, v’rah|.|amim, aleinu v’al kol yisrael amekha. Bar’kheinu peace is one of the names of God (Sifrei Numbers 42), and so the last words of avinu kulanu k’eh|.|ad b’or panekha, ki v’or panekha the Amidah that we recite—whether or natata lanu, Adonai eloheinu, torat h|.|ayim v’ahavat not there is an accompanying Priestly h|.|esed, u-tzedakah u-v’rakhah v’rah|.|amim v'h|.|ayim Blessing—speak of peace. v’shalom. V’tov b’einekha l’varekh et am’kha yisrael b’khol eit u-v'khol sha∙ah bishlomekha.

313 יום טוב · תפילת העמידה festivals · the amidah Siddur Lev Shalem for Shabbat and Festivals 313 Copyright © 2016 by the Rabbinical Assembly One opinion . אֱ ל ֹ הַ י The silent recitation of the Amidah concludes with The silent recitation of the Amidah concludes with My God a personal prayer or one of the following: a personal prayer or one of the following: voiced in the Babylonian Talmud states that every א א Amidah must be accompanied by a personal prayer אֱֹלהַ נ י, צֹור ל ֹונִי מֵרָ ע, ְ ׂשפָתַי ֵ ר מִּדַ במִרְמָ ה, ולִמְקַ ללַ י .My God, keep my tongue from evil, my lips from deceit Berakhot 29b). The prayer) נַפְ ִיש תִ ם,ּדֹ ונַפְ ִ שי כֶעָפָ ר לַֹכלִהְ תיֶה. פתַ ח לִ ִ בי בתורָתֶ ֽ ָך, .Help me ignore those who would slander me Let me be humble before all. that is printed at the top of this page is offered by the ובְמִ צְתֶ ֺוֽ יָך תִרְ ּדוף ִ נַפְי. שוכׇל־הַ חׁשבִ ים עָ לַי רָעָ ה, Open my heart to Your Torah, that I may pursue Your mitzvot. Babylonian Talmud (Bera- khot 17a) as an example of מ הֵרָה הָפֵ ר ָ עֲצָ ם תוקַ לְקֵל מַחֲ שַבְ ָ תם. ֵעֲה שלמַ ֽעַ ן מֶ שֽ ָך, ;Frustrate the designs of those who plot evil against me nullify their schemes. such a personal prayer; it is attributed to Mar son of ֵ עֲה ש ןעַ למַ ֽימִ ינֶ ָֽך, ֵעֲה ש ַן למַ ֽ עקדֻּׁשָתֶ ֽ ָך, ֵעֲה שלמַ ֽעַ ן Ravina (4th century). The ֹורָתֶ ֽ ָך.מַ ֽעַ לן יֵחָ ן ל צוידִידֶ ֽ יָך, הִֽיעָ ׁשה ימִ ינָך וַעֲ נֵ ֽנִ י. ,Act for the sake of Your name act for the sake of Your triumph, alternative prayer printed act for the sake of Your holiness, at the bottom of this page appears in the Prague יִהְ יולרָ צומְרֵ ן יאִ פִי והֶגְ ִ ייו ן לִ בלפָנֶ ֽיָך, יהוה רִ ציו ו גואֲ לִ י. act for the sake of Your Torah. Some have the custom of taking three steps backward and bowing prayerbook Sha∙arei Tziyon Answer my prayer for the deliverance of Your people. at the conclusion of the Amidah, as if exiting the court of a sovereign. (1662); its English rendering is by Jules Harlow. Both of these concluding prayers ֹעֶ שה ָ שלום בִמְ רומָ יו, הוא יַעֲֶ שה ָ שלום עָ לֵ ֽינו May the words of my mouth and the meditations of my heart be are distinguished by the use ועַ ל כׇל־יְִרָאֵ של ]ועַ ל ׇ כל־יבֵיׁש תֵ בֵל[, ואִמְ רו אָמֵ ן. .acceptable to You, ADONAI, my rock and my redeemer of the first-person singular, Some have the custom of taking three steps backward and bowing at the whereas almost all other conclusion of the Amidah, as if exiting the court of a sovereign. prayers are in the first- .person plural ב May the one who creates peace on high bring peace to us . ִ י הְ י וּ� ְ ל רָ צ וֹ� ן May the words רִ בֹּונוֹ ֶ ׁשלָ ל ם,ע אֲ ֹודוֹן הַשִּׂמְחָה שֶׁאֵ ין לפָ ָ ניו עַצְ בוּת, .and to all Israel [and to all who dwell on earth]. And we say: Amen .Psalm 19:15 זַכֵּ ֽנִי לקַ בֵּ ל וּלְהַמְשִׁ יְך עָ לַי קדֻ ַ ּׁשת יוֹם ב טוֹבּשִׂמְחָ ה ב וחֶדְ וָ ה. לַמּדֵ ֽנִי לַהֲ פוְֹך יָגוֹן לשִׂמְחָה, שֶׁהַהִתְרַחֲ קוּת ,Sovereign Master of joy, in whose presence there is no sadness מִמּ ָך בָּ הֽאָ לָֽנוּ לעַ יידֵ הָעַצְ בוּת. הָשִֽׁ היבָ לִי שׂ שׂוֹן יִשְׁעֶ ָֽך, grant me the capacity to welcome and extend the holiness of this ורֽוּחַ נדִ יבָה תִּסְמ כֵ ֽנִ י.יהִי רָצוֹן מִ לּפָנֶ ֽיָך, יהוה אֱֹלהַ י, festival with joy and delight. Teach me to transform troubled times into moments of happiness, for estrangement from You grows out שֶׁתִּ פְתַּ ח לִי שַׁעֲרֵ י תוֹרָה, שַׁעֲרֵי חׇ כְמָה, שַׁעֲרֵי אַהֲבָ ה of despair. Revive me with the joy of Your deliverance; may Your ואַחְ וָה, שָׁ לוֹם ורֵ עוּת. ,generous spirit support me. May it be Your will, ADONAI my God to open for me the gates of Torah, the gates of wisdom and Some have the custom of taking three steps backward and bowing understanding, the gates of sustenance and life, the gates of love at the conclusion of the Amidah, as if exiting the court of a sovereign. ֹעשֶׂה שָׁ לוֹם בִּמְ רוֹמָ יו, הוּא יַעֲשֶׂה שָׁלוֹם עָ לֵ ֽינוּ .and friendship, peace and companionship ועַל כׇּל־יִשְׂרָאֵ ל ]ועַל כׇּ ל־יוֹשׁבֵ י תֵ בֵל[, ואִמְ רוּ אָמֵ ן. Some have the custom of taking three steps backward and bowing at the conclusion of the Amidah, as if exiting the court of a sovereign. May the one who creates peace on high bring peace to us When the Amidah is to be repeated aloud during Shaharit or Minhah, and to all Israel [and to all who dwell on earth]. And we say: Amen. we turn back to page 306. During Arvit, the Amidah is followed by Kaddish Shalem on page 54, When the Amidah is to be repeated aloud during Shaharit or Minhah, except on Shabbat, when Vay’ḥulu is recited, page 53. we turn back to page 306. During Arvit, the Amidah is followed by Kaddish Shalem on page 54, except on Shabbat, when Vay’ḥulu is recited, page 53.