DOCSLIB.ORG

Yom Kippur Additional Service

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Yom Kippur Additional Service v¨J¨s£j jUr© rIz§j©n MACHZOR RUACH CHADASHAH Services for the Days of Awe ohrUP¦ ¦ F©v oIh§k ;¨xUn YOM KIPPUR ADDITIONAL SERVICE London 2003 - 5763 /o¤f§C§r¦e§C i¥T¤t v¨J¨s£j jU© r§ «u Js¨ ¨j c¥k o¤f¨k h¦T©,¨b§u ‘I will give you a new heart and put a new spirit within you.’ (Ezekiel 36:26) This large print publication is extracted from Machzor Ruach Chadashah EDITORS Rabbi Dr Andrew Goldstein Rabbi Dr Charles H Middleburgh Editorial Consultants Professor Eric L Friedland Rabbi John Rayner Technical Editor Ann Kirk Origination Student Rabbi Paul Freedman assisted by Louise Freedman ©Union of Liberal & Progressive Synagogues, 2003 The Montagu Centre, 21 Maple Street, London W1T 4BE Printed by JJ Copyprint, London Yom Kippur Additional Service A REFLECTION BEFORE THE ADDITIONAL SERVICE Our ancestors acclaimed the God Whose handiwork they read In the mysterious heavens above, And in the varied scene of earth below, In the orderly march of days and nights, Of seasons and years, And in the chequered fate of humankind. Night reveals the limitless caverns of space, Hidden by the light of day, And unfolds horizonless vistas Far beyond imagination's ken. The mind is staggered, Yet soon regains its poise, And peering through the boundless dark, Orients itself anew by the light of distant suns Shrunk to glittering sparks. The soul is faint, yet soon revives, And learns to spell once more the name of God Across the newly-visioned firmament. Lift your eyes, look up; who made these stars? God is the oneness That spans the fathomless deeps of space And the measureless eons of time, Binding them together in deed, as we do in thought. God is the sameness In the elemental substance of stars and planets, Of this our earthly abode and of all that it holds. God is the unity of all that is, The uniformity of all that moves, The rhythm of all things And the nature of their interaction. 283 ADDITIONAL SERVICE God is the mystery of life, Enkindling inert matter with inner drive and purpose. God is the creative flame That transfigures lifeless substance, Leaping into ever higher realms of being, Brightening into the radiant glow of feeling, Till it runs into the white fire of thought. And though no sign of living things Breaks the eternal silence of the spheres, We cannot deem this earth, This tiny speck in the infinitude, Alone instinct with God. By that token which unites the worlds in bonds of matter Are all the worlds bound in the bond of Life. God is in the faith By which we overcome the fear of loneliness, Of helplessness, of failure and of death. God is in the hope Which, like a shaft of light, Cleaves the dark abysms Of sin, of suffering, and of despair. God is in the love Which creates, protects, forgives. It is God's spirit That broods upon the chaos we have wrought, Disturbing its static wrongs, And stirring into life the formless beginnings Of the new and better world. Mordecai M Kaplan 284 ohrUPv Fvvy oIhwk ;xUnx YOM KIPPUR ADDITIONAL SERVICE (The Congregation will stand) I make music and compose 'dIrqtt ohrhv Jv uw ,Irhnvwz ohvgwbty sweet songs, Since it is for You my spirit /dIrsg,y hJv pwyb Wh{tktu hFv longs. My soul seeks the shelter of 'Ws{txh kmuCw vsxNw jv hJv pwyb Your hand, All Your mysteries to /WsIx{t zrxkFl ,ygs{yxk understand. As I praise Your glorious name above, 'WsIc{t fw Cv hrvCw sy hSunv My heart, Eternal One, craves /WhsIS{t kt hCvvk vnIvt Your love. Graciously accept, O God, my 'Wh{tkxg hjhv Gv txbcryqgth praise, Since for You my spirit longs /Wh{tktu dIrsg,y hJv pwyb hFv always. Essence of the Tefillah gcyJ{t ihgunu ,FyrwCv We praise You, Eternal One, hv«ktu u Ubhv«k{u qt 'xhwh vTxty QUrCx our God and God of our kIsxDvy ktuvx `Ubh,IN{u tv uw Ubh,Ic{u ts ancestors; great and mighty, awesome and exalted God. Your vub«e 'iIhkw tg ktu 'trIBx vyuw rICvDvy word was a shield and protection ,Ictx iudnx /.rt{xtxu ovhn{y Jx to our ancestors. You are the oh,v nu vuHjynw 'IrcxswCv ,IvNxtv uw Source of all life, the holy ihtuJt 'JIsExvy QktN{tvy /IrnxtsnyCw Sovereign, beyond compare. [You give rest to Your people on oIhCw INygkw jhy {vbNuv]y /UvIn{ Fx Your holy Sabbath day.] O good cIYvy ktuvx [/IJswel ,CyJy and forgiving God, in awe and vtxrwvhCw sIcsgyb uhxbpxkw 'jxKXyvyuw 285 ADDITIONAL SERVICE reverence we shall affirm You, oIhkflCw InJw vk vsIbt uw 'sjy{ypxu You are the Source of peace to ktu /,IfrxCw vy ihugnu 'shnvTx whom our thanks are due. /oIk8yx v iIsts ',ItsIvx vy We praise You, O God, You rhcvsgNyvy 'xhwh vTxty QUrCx pardon and forgive our iniquities /vxbJx uw vxbJx kflCw Ubh,«n{u Jw ty year by year. May the Most High, Source tUv 'uhnIrx nw Cv oIkJx vG«gt of perfect peace, grant peace to 467d us, to all Israel, and to all kFl kyguw Ubh{ukxg oIkJx vGtsgyh humanity. /osxtxhubCw kFl kyguw kturxGw vh (The Congregation will sit) Unetanneh Tokef ;e«Tt vtB,ywbU This season urges us to change our ways. But how can we? Is not our future already determined by our past — by the goals we have pursued, the habits we have formed, the relationships we have established, the countless choices, great and small, which we have made over the years? And yet our destiny is not unalterable. For God has made us free. However strong may be the shackles of our past, we can break its hold. We can change course and so escape from the sequence of events which we ourselves have set in motion. But to do so requires a supreme effort, the effort of teshuvah, of earnest resolve to lead a better life. To urge us, and to help us to make such an effort, is the purpose of this season. If we seize the opportunity it offers, we can liberate ourselves from our past and so avert the destiny to which it would otherwise lead. May the medieval poem which we now recite stir us, as it stirred our ancestors, to recognise that we are subject to God’s judgement, and that the nature of God’s judgement depends on the quality of our lives. 286 YOM KIPPUR Let us proclaim the holiness hFv 'oIHvy ,8zy sew ;et«T{ vtB,ywbU of this day, a day of deepest awe. On this day Your tGuxBTv IcU /oIhtxuw trIbx tUv sovereignty is exalted, Your throne confirmed in mercy, 'W{ttxw Fv sxtj{tCw iIFvhuw 'W,Uf{t kw ny and on that throne You sit in truth. /,ntqtCt uhxkxg cJu ,uuw For truly You are Judge and ixHsy tUv vTxty hFv ,ntqt Arbiter, Expert and Witness. You write and seal, record and c,Ifu uw 'sugxu ygsIh{u uw 'jhy fInU{v recount. You remember deeds rIFwz,v uw /vtbInU rpIxu uw 'o,Iju uw long forgotten. You open the book of records, and what is rpt{ux jTy pw ,v uw /,IjFxJw vBvykFl written there proclaims itself, 'truExvh uhxktunUu ',IbIrfwvZvy for it bears the signature of every human being. /IC osxtxkFl syh o,Ijy uw The great Shofar is sounded; the kIeuw 'geyTxvh kIsxD rpIJx cUw still small voice is heard, and all htuCxkfluw 'gny8vx h vExsy vnxnxSw who dwell on earth stand arrayed hubcw Fv Wh{tbpxkw rhcvsgTy oxkIg before You. /iIrnx As a shepherd seeks out the rhcvsgny 'Irswtg vtgIr ,ryExcyFw flock, and makes the sheep pass under the staff, so do You rhcvsgTy iFu 'Iycw Jv ,jyTy Ibt«m muster, number and inspect Jpt{tb sIepw ,v uw vtbnw ,v uw rIPxw ,v uw the souls of all the living, vcxmw ev QITjw ,y uw 'hjykFl setting an end to every creature’s life, and decreeing ryzwD,t cITfw ,v uw 'vxHrvCw kflkw its destiny. /oxbhSv But repentance, prayer and vexsxmUw vxKpv,Uw vcUJx ,Uw good deeds annul the severity of the judgement. /vrxuzwDvy yg«r{,t ihrhv cvsgny 287 ADDITIONAL SERVICE Eternal God, it is not the death of sinners You seek, but hFv ',Nuvy ,InCw .IPjw ,y t«k 'xhwh that we should turn from our ways and live. You wait for us syguw 'vxhjxuw IFrwSynv IcUJCw otv until the last moment, welcoming us back if then we 'cUJxh otv `Ik vFtjyTw I,In oIh turn to You with contrite heart. /IkCw eyTw syHnv You have created us and know 'orxmIhw tUv vTxty hFv ,ntqt our nature; we are but flesh and rGx Cx ovu hFv `orxmw vh ygsIh{u vTxty uw blood. /osxxu Our origin is dust, our end is IpIxuw rpxxgnu IsIxwh osxtx dust. Our life is a struggle for daily bread. We are like a /Injw yk thcvxh IJpwybCw /rpxxgkt fragile jar; like the grass that rhmv jxFw 'rCxJw vBvy xrtj{tFy kUJnx withers, the flower that fades; like a shadow moving on, a 'rcIgu kmuFw 'kcIbu .hmv fUw 'Jcuxh cloud passing by, a particle of ',ctJIb{x jUy r{fUw 'vktFx ixbxgfUw dust floating on the wind, a dream soon forgotten. /;Ugxh oIkjsfyuw 'jyrIP{u ecxtxfUw But You are the Eternal Ruler, /oxHeyuw hjy ktu Qktn{t tUv vTxty uw the everlasting God. * * * Silent Meditation * * * 288 YOM KIPPUR I wait for God, I seek God’s /uhxbpx vKtjyts 'ktuxk vxkhjIt{v presence, hoping for an answer to prayer. In the midst 'iIJxk vubsgny UBN{tnv vxktsJw t of the people, O God, I extol 'IZgz vrhx J{v tx oxg kvyew Cv rJtts Your might and celebrate Your deeds in joyful song.
Load more

Recommended publications
  • Geshem’ by Cantor Moshe Haschel
    The Outpouring for ‘Geshem’ by Cantor Moshe Haschel The Mishna (Rosh Hashanah, chapter 1 mishna 2) tells us that on Sukkot the world is judged for rain. The Talmud (Taanit 7a) says in the name of Rav Yosef that the world’s dependence on rain for its sustenance is so total that rainfall is compared to the revival of the dead. This is the reason says Rav Yosef, why the Rabbis put the phrase – ‘ Mashiv Haruach uMorid Hageshem’ – ‘He makes the wind to blow and the rain to fall’ in the second blessing of the Amida which speaks about Divine Might and concludes with ‘Blessed are You, Lord, who revives the dead’. The Talmud (Rosh Hashanah 16a) brings Rabbi Yehuda’s view that the world is judged on all aspects already on Rosh Hashanah but the final judgment is sealed for each feature only in its specific time; for grain on Pesach, for fruits of trees on Shavuot and for rain on Sukkot. Rabbi Yehoshua Ibn Shuaib (13th century Spain) in his work ‘Derashot al haTorah’ (derasha for Shemini Atzeret) explains this notion in connection with rain that the amount of rain that will fall during the coming year is in fact determined already on Rosh Hashanah. However, on Sukkot it is decided where i.e. on which parts of the world it would fall, and how i.e. whether it would be beneficial to the world or otherwise. This idea is reflected in the Liturgical poem ‘Af Beri’ by Rabbi Eleazar haKalir recited at the Shemini Atzeret Mussaf repetition.
    [Show full text]
  • Who Shall I Say Is Calling? Unetaneh Tokef As a Call to Change Our Lives for the Better.1 Rabbi Jordan M
    Who Shall I Say is Calling? Unetaneh Tokef as a call to change our lives for the better.1 Rabbi Jordan M. Ottenstein, RJE Beth-El Congregation, Fort Worth, Texas Rosh Hashanah Morning, 5776 A story is told of Rav Amnon of Mainz, a rabbi of the Middle Ages, who “was the greatest of his generation, wealthy, of fine lineage, well built, and handsome. The nobles and bishop began asking him to apostacize,”2 to convert to Christianity, but he refused to listen. Yet, after continually pestering him with the same question, Rav Amnon told the bishop, “I want to seek advice and think the matter over for three days.”3 But, the minute he left the presence of the bishop after saying these words, he began to feel guilty. He was unable to eat or drink, the guilt he had over even saying that there was possibility he might leave Judaism was so great. And so, on the third day, he refused to go to the bishop when summoned. The bishop then sent his guards to bring Amnon before him against his will. “He asked, ‘What’s this Amnon, why didn’t you come back as stipulated— that you would take counsel and get back to me and do what I asked?’” Amnon replied, ‘Let me adjudicate my own case. The tongue that lied to you should be sentenced and cut off.’ ‘No,’ the bishop responded.’ It is not your tongue that I will cut off, for it spoke well. Rather it is your legs that did not come to me, as you promised, that I will chop off, and the rest of your body I will torment.’”4 After being tormented and tortured, Amnon was returned to his community on Rosh Hashanah.
    [Show full text]
  • KMS Sefer Minhagim
    KMS Sefer Minhagim Kemp Mill Synagogue Silver Spring, Maryland Version 1.60 February 2017 KMS Sefer Minhagim Version 1.60 Table of Contents 1. NOSACH ........................................................................................................................................................ 1 1.1 RITE FOR SERVICES ............................................................................................................................................ 1 1.2 RITE FOR SELICHOT ............................................................................................................................................ 1 1.3 NOSACH FOR KADDISH ....................................................................................................................................... 1 1.4 PRONUNCIATION ............................................................................................................................................... 1 1.5 LUACH ............................................................................................................................................................ 1 2. WHO MAY SERVE AS SH’LIACH TZIBUR .......................................................................................................... 2 2.1 SH’LIACH TZIBUR MUST BE APPOINTED .................................................................................................................. 2 2.2 QUALIFICATIONS TO SERVE AS SH’LIACH TZIBUR .....................................................................................................
    [Show full text]
  • Reform Judaism Through the Lens of Its Music
    Durham E-Theses MOUTHS FILLED WITH SONG: BRITISH REFORM JUDAISM THROUGH THE LENS OF ITS MUSIC BORTS, BARBARA How to cite: BORTS, BARBARA (2014) MOUTHS FILLED WITH SONG: BRITISH REFORM JUDAISM THROUGH THE LENS OF ITS MUSIC , Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/10797/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 MOUTHS FILLED WITH SONG: BRITISH REFORM JUDAISM THROUGH THE LENS OF ITS MUSIC Barbara Borts A thesis submitted in fulfilment of the requirements For the degree of Doctor of Philosophy Department of Theology and Religion, Durham University 2014 1 | P a g e ABSTRACT The Movement for Reform Judaism [MRJ] - has been undergoing substantial changes in its style and patterns of worship. The introduction of a new prayer book has been accompanied by a pronounced focus on the music of the various synagogues, as a key element in the re- envisioning of prayer and spirituality in 21st century congregations.
    [Show full text]
  • Unetaneh Tokef by JENNIFER RICHLER Feelings
    the Jewish bserver www.jewishobservernashville.org Vol. 80 No. 9 • September 2015 17 Elul 5775-17 Tishrei 5776 New Year Shana Tova 5776 Greetings, page 12 2016 annual campaign begins; aims to raise $2.5 million to sustain Jewish communities here and around the globe By CHARLES BERNSEN here were plenty of stalwart veterans among the volun- teers who gathered last month for the launch of the Jewish Federation of the meeting room of the Gordon Jewish Nashville and Middle Community Center for an initial hour- TTennessee’s 2016 annual campaign. But long workshop. there also were some eager young rookies. This marks the fourth year in which Andrea and Kevin Falik, both 29, are campaign volunteers have been divided co-captains of a team of volunteers who into teams for a friendly competition will focus on engaging young adults in the called the Kehillah Cup Challenge. For annual campaign, which is seeking to the 2016 campaign there are eight teams, raise $2.5 million that will be distributed each with a captain and between five and to 77 institutions and programs in eleven members who have been assigned Nashville, Israel and Jewish communities to solicit up to half a dozen members of around the world. Andrea and Kevin Falik (on right) are co-captains of a team that will focus on engaging young the Bonim Society, whose previous annu- “Andrea and I look at this as an adults in the 2016 annual campaign of the Jewish Federation of Nashville and Middle Tennessee. Here they are talking with Batia and Aron Karabel, co-chairs of the philanthropic arm of al gifts range from $1,000 to $100,000.
    [Show full text]
  • A Talmudic Reading of the High Holiday Prayer Untaneh Tokef
    Zeramim: An Online Journal of Applied Jewish Thought Vol. II: Issue 3 | Spring 2018 / 5778 A TALMUDIC READING OF THE HIGH HOLIDAY PRAYER UN’TANEH TOKEF Judith Hauptman Jews flood the synagogues on Rosh Hashanah. Many who do not show up at any other time find their way to services on the very day that the liturgy is the longest. True, they come to hear the shofar blown, but they also come to hear, at the beginning of the repetition prayer. What makes this 1( נוהנת קת ף ) of Musaf, the Un’taneh Tokef prayer so attractive? Could it be the poignant question, “Who will live and who will die?” Or the daunting list of ways in which one may die? Most people think that the message of this piyyut, or liturgical poem, is that our fate is in God’s hands, that it is God who determines how long we live, and that we have, at best, little control over our fu- ture. These ideas are borne out, or perhaps suggested, by many of the English translations of the climactic line of this prayer, ut’shuvah, הבותוש הלתופ הצוקד ) ut’filah, uz’dakah ma’avirin et ro’a hagezeirah :Here are a few 2.( בעמ י ר י ן תא ער גה ז י הריזג Gates of Repentance (Reform, 1978): “But repentance, prayer, and charity temper judgment’s severe decree.”3 netaneh) the power , התננ ) These words mean, “We will acknowledge 1 -tokef) [of this day’s holiness].” This prayer is a well-known fea , ףקות ) ture of the Ashkenazi rite.
    [Show full text]
  • Rosh Hashanah Shana Tova!
    September 4-10, 2021 • Elul 27, 5781 - Tishrei 4, 5782 T This Week at YICC Rosh HaShanah Shana Tova! ROSH HASHANAH SCHEDULE PRAY FOR SHALOM IN MEDINAT YISRAEL! Erev Rosh Hashanah, Monday Sept 6 Candles ................................................ 5:53-6:54 PM PLEASE BE SURE TO BRING ID WITH YOU Shkiah ........................................................... 7:12 PM Mincha .......................................................... 7:00 PM TO SHUL TO EXPEDITE ENTRY. First Day Rosh HaShanah, Tuesday, September 7 Shacharit at all Minyanim ............................. 8:00 AM Tashlich Mincha .......................................................... 6:45 PM MASKS ARE MANDATORY IN SHUL Shiur by Rabbi Dr. Zev Wiener Maariv and Candles ............................. after 7:56 PM Due to the serious increase in people being infected with Covid-19, the LA County Dept of Health Second Day Rosh HaShanah, Wed, September 8 requires masks be worn in indoor public spaces Shacharit at all Minyanim ............................. 8:00 AM regardless of one’s vaccination status. Mincha .......................................................... 6:45 PM Shiur by Rabbi David Mahler Therefore, our Shul has resumed the requirement that Maariv ........................................................... 7:44 PM everyone inside the Shul building wear a mask, Yom Tov ends and Havdalah ....................... 7:54 PM and do so CORRECTLY – whereby the mask Selichot at Anziska’s .................................... 9:00 PM covers both one’s mouth and nose. Thank
    [Show full text]
  • The Conversaĕon Yom Kippur Sermon by Rabbi Esther Adler Mount Zion Temple, Saint Paul, MN 5777 / 2017
    The Conversaĕon Yom Kippur Sermon by Rabbi Esther Adler Mount Zion Temple, Saint Paul, MN 5777 / 2017 Before beginning college last month, University of Chicago freshmen received a welcome leĥer from the dean with a warning that the school does not support “trigger warnings.” I had never heard of this, but apparently trigger warnings have become fodder for folks on both the right and the le├ who believe they have goĥen totally out of hand. For those of you who, like me, are a liĥle behind on popular culture, these are statements at the beginning of a course, reading, or media presentaĕon, that the content that might offend or “trigger” a traumaĕc response in the consumer. The university of Chicago said no more Trigger warnings, so students, be prepared...We are not at the University of Chicago, so I am going to go ahead and issue a “trigger warning:” This sermon might be hard to hear. I hope it will be a trigger ‐ not for a traumatic response , but for a thoughĔul one. I am going to talk about something nobody wants to talk about, but that needs to be talked about. Have you had “the talk?” No, not that talk. That talk is easy compared to this talk. Bear with me. I’m going to ease us into this. In her 2012 book “I hate everyone...starĕng with me” Joan Rivers wrote: When I die (and yes, Melissa, that day will come; and yes, Melissa, everything’s in your name), I want my funeral to be a huge showbiz affair with lights, cameras, action .
    [Show full text]
  • UNETANNEH TOKEF. on Rosh Hashanah and on Yom Kippur We
    UNETANNEH TOKEF. On Rosh Hashanah and on Yom Kippur we read, or sing, a poem of great power. The “Unetanneh Tokef” has some traditional melodies associated with it, and forms a lengthy Piyut with sections sung as a form of refrain or counter-point. There are various traditions about this piece and its origins. Some relate to Rabbi Amnon of Mayence who related it in a dream after he had been martyred, tortured to death shortly before Rosh Hashanah for refusing to convert to Christianity. This legend is picturesque, painful, but nothing more than that - a legend. So much of the liturgy we use is anonymous, its origins lost in history. Occasionally a piece has a known author, occasionally an author has put at least his first name into some form of clever acrostic pattern, but this is the exception, not the rule; On the whole, we pray the words of anonymous poets, compiled - and, for all we know, revised - over many centuries. And these words have their power not because the author is famous, but because the author managed to write what we often feel. Even if the language or the style has become antiquated, the message can retain its power. So I do not wish to give here a history lesson, but instead look at the text. It can be found on both these days at the beginning of the Mussaf service, incorporated somehow into the “Keduscha” of the Amidah. (Seder Hatefillot, Band II, pp. 246-249, 478-491.) The word “Tokef” means something overpowering. It is used as such only three times in the Tanach - once in Daniel 11:17, referring to “the power of the whole kingdom”, and then in Esther 9:29 and 10:2, again with reference to a king’s rule and power.
    [Show full text]
  • Rabbinical School Liturgy and Poetry of Yamim Noraim RB-LITGY-225 Rabbi Allan Lehmann Spring 2019 2 Graduate Credits Tuesdays, 2:30 Am – 4:00 Pm Level: Year 2
    Rabbinical School Liturgy and Poetry of Yamim Noraim RB-LITGY-225 Rabbi Allan Lehmann Spring 2019 2 graduate credits Tuesdays, 2:30 am – 4:00 pm Level: Year 2 Contact Information: Phone: Office: (617)559-8628 Mobile: (617)256-3738 Email: [email protected] Course Description: Learning Objectives: Goals: For students: -to learn the structure of Rosh HaShanah and Yom Kippur Services. -to identify the historical, literary and theological meaning of selected prayers of the High Holidays. - to reflect deeply on the meaning of the High Holiday prayers not merely as texts on a page, but as words of prayer. Requirements: Students will prepare the readings and assignments regarding the texts of the Mahzor assigned for each session and will prepare a course project. Course project: Choose texts (in consultation with me) from the Mahzor. Present in a way you would teach in an adult education setting the history, literary analysis and potential spiritual meaning of these texts in an 8-10 page paper. Select your topic by 3/2 in consultation with me; it will be due on 5/18. Required Texts: Sachs, Jonathan, tr. The Koren Rosh Hashanah Mahzor [KRH] Sachs, Jonathan, tr. The Koren Yom Kippur Mahzor [KYK] [I recommend having a shelf of different mahzorim for ones personal library, and the Sacks Mahzorim are certainly worth owning. See the bibliography for a selected list. If you prefer, copies to borrow will be available.] Kieval, Hayyim Herman The High Holy Days: A Commentary on the Prayerbook of Rosh Hashanah and Yom Kippur Reuven Hammer, Entering the High Holy Days, JPS, paperback edition, 2005 (originally published in 1998).
    [Show full text]
  • Miss Lisa's Preschool Songbook
    Miss Lisa’s Preschool Songbook by Lisa Baydush Early Childhood Music Specialist www.Lisa Baydush.com © 2018 Miss Lisa’s Preschool Songbook Themes: Holidays: All About Me… 01 Havdalah & Animals… 02 Rosh Chodesh… 31 Classroom Routines… 03 Shabbat Sings… 32 Colors… 04 Rosh Hashanah… 34 Community… 05 Yom Kippur… 36 Counting… 06 Sukkot… 37 Creation… 07 Simchat Torah… 39 Finger-Plays Thanksgiving… 40 & Chants… 08 Chanukah… 41 Friendship… 09 Tu B’shvat… 44 Giving Thanks… 10 Purim… 46 Hello & Goodbye… 11 Pesach… 48 Just for Fun… 13 Yom Ha-atzmaut… 51 Movement… 15 Movement with Stretchy Bands… 18 Nature/Weather… 19 Noah… 20 Percussion/Rhythm… 21 Planting & Growing… 22 Prayer… 23 Seasons-Fall... 24 Seasons-Winter... 25 Seasons-Spring... 26 Story Songs… 27 Tikkun Olam… 28 Transportation… 30 All About Me Big My Body is Part of Me by Wayne Potash (video) by Ellen Allard (audio) I once was one but now I'm two, This is my head, it is my rosh! (2x) I'm almost as big as you! My rosh is part of my body… and my body is part of me, Chorus: and I’m as happy as can be! B, I, G, I'm big (3x) I'm big, big, big! This is my eye, it is my a-yin… This is my nose, it is my af… I once was two but now I'm three, This is my mouth, it is my peh… I'm as big as I can be! (chorus) This is my hand, it is my yad… This is my leg, it is my regel… I once was three but now I'm four, Look at me I've grown some more! (chorus) Af, Peh, Ozen by Jeff Klepper (audio) Look at Me Af, peh, ozen, ayin, regel, by Lisa Baydush (audio) Af, peh, ozen, yad v’rosh! (repeat) Chorus: Every part of my body Look at me, look at me, has a Hebrew name.
    [Show full text]
  • Welcome from Dayan Binstock
    WELCOME FROM DAYAN BINSTOCK Dear Friends Welcome to our Rosh Hashanah and Yom Kippur services at St Johns Wood Shul. Whether you are one of our regular attendees at our services on weekday or Shabbat; whether you are an occasional visitor; or whether you simply turn up for a bit on Rosh Hashanah and Yom Kippur, may I take this opportunity to wish you and your family a happy, healthy and peaceful New Year. The service on Rosh Hashanah is, of course, longer that the average Shabbat. Nevertheless, we intend to finish by about 1.15pm. This book has been prepared to assist you in the Synagogue. It contains essays and explanations on different aspects of the service which we hope will pique your interest. We are grateful to Rabbi Ari Shainfeld and David Burr for all the effort they have made in compiling this book. This year, we are again running a special Explanatory Services which will take place in the David Weisz Hall (the ‘Succah’). On the first day of Rosh Hashanah the service will start at 11.15am and On Kol Nidre the service will follow Dayan Binstock’s sermon. Following from last year’s success, on Yom Kippur at 11.15am, there will once again be The Big Debate, the topic in question this year is “Does one need to be practicing to be a good Jew?” The debate will start at 11.45 am followed at 12.45pm by an explanatory service. The services will be conducted by Rabbi Ari Shainfeld and davening led by Rabbi Yossi Binstock.
    [Show full text]