לב שלם Siddur Lev Shalem לשבת ויום טוב for Shabbat & Festivals

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

No part of this book may be reproduced or transmitted in any form The Siddur Lev Shalem Committee or by any means, electronic or mechanical, including photocopy, recording or any information storage or retrieval system, except Rabbi Edward Feld, Senior Editor and Chair for brief passages in connection with a critical review, without permission in writing from: Rabbi Jan Uhrbach, Associate Editor The Rabbinical Assembly Rabbi David M. Ackerman 3080 Broadway New York, NY 10027 Hazzan Joanna Dulkin www.rabbinicalassembly.org Rabbi Amy Wallk Katz Permissions and copyrights for quoted materials may be found on pages 463–465. Rabbi Cantor Lilly Kaufman isbn: 978-0-916219-64-2 Rabbi Alan Lettofsky Library of Congress Cataloging-in-Publication Data is available.

Rabbi Robert Scheinberg Designed, composed, and produced by Scott-Martin Kosofsky at The Philidor Company, Rabbi Carol Levithan, ex ofcio Rhinebeck, New York. www.philidor.com The principal Hebrew type, Milon (here in its second and third Rabbi Julie Schonfeld, ex ofcio 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.

Printed and bound by LSC Communications, Crawfordsville, Indiana.

Fourth Printing 18 17 16 15 14 13 12 11 10.9.8.7.6.5.4

Siddur Lev Shalem for Shabbat and Festivals Copyright © 2016 by the Rabbinical Assembly מנחה לשבת ויום טוב The Afternoon Service for Shabbat and Festivals Exalt MINHAH. The daily Minhah service consists primarily of אַשְׁרֵי יוֹשְׁבֵי בֵיתֶֽך, עוֹד יְהַ לְלֽ וּך סֶּֽלָה. Ashrei The word aromimkha an Amidah, surrounded by אַשְׁרֵי הָעָם שֶׁכָּֽכָה לּוֹ, אַשְׁרֵי הָעָם שֶׁ יהוה אֱ להָ 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 תְּהִלָּה לְדָוִד a root that literally !joyous the people whose God is Adonai. the portion to be read the אֲרוֹמִמְך אֱלוֹהַי הַמֶּֽלֶך, וַאֲבָרְכָה שִׁמְך לְעוֹלָם וָעֶד. ”.means “to raise up next Shabbat. Festivals do The Hasidic master a song of praise, of david not follow the rhythm of בְּ כׇ ל־יוֹם ָאֲבָרְכֶֽךּ, וַאֲהַלְלָה שִׁמְך לְעוֹלָם וָעֶד. Elimelekh of Lizhensk I exalt You, my God, my sovereign; I praise Your name, always. weekly readings and no דוֹל יהוה וּמְהֻלָּל ֹמְאד, וְ לִגְדֻ לָּ תוֹ אֵ ין חֵֽקֶר. 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 לְ דוֹר יְשַׁבַּח מַעֲשֶֽׂ יך, וּגְ ֹבוּרתֶ ֽ יך יַגִּֽידוּ. ,from our hearts that Great is Adonai, greatly to be praised festivals. הֲדַר כְּ בוֹד הוֹדֶֽך, וְדִבְרֵי ֹנִפְלְאתֶ ֽ יך אָשִֽׂיחָה. .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 נוֹרְ אוֹתֶ ֽ יך ֹיאמֵ ֽ רוּ, וּגְדֻלָּתְך אֲסַפְּרֶֽנָּה. !telling of Your mighty deeds. acrostic, preceded by two כֶר רַב טוּבְך יַבִּֽ יעוּ, וְצִדְקָתְך יְרַ נֵּ ֽנוּ. verses, each beginning with זֵֽ .I would speak of Your majestic glory and of Your wondrous acts the word ashrei (Psalms חַ נּוּן וְרַ חוּם יהוה, אֶֽרֶך אַפַּֽיִם וּגְדׇל־חָֽסֶד. ;Generations speak of Your awe-inspiring deeds! 84:5 and 144:15), whence .the prayer derives its name טוֹב יהוה ֹלַכּל, וְרַחֲמָ יו עַל כׇּ ל־מַ עֲשָׂ יו. .I, too, shall recount Your greatness! The first notes that we יוֹדֽ וּך יהוה כׇּל־מַעֲשֶֽׂ יך, וַחֲסִ ידֶ ֽ יך יְבָרְכֽוּכָה. .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 כְּ בוֹד מַלְכוּתְך ֹיאמֵ ֽ רוּ, וּגְבוּרָתְך 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 לְ ה וֹ דִ ֽ י עַ לִבְנֵי הָאָדָם גְּ ֹבוּרתָ יו, וּכְ בוֹד הֲדַר 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 heiker. 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 asihah. 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 Hanun v’rahum Adonai, erekh apayim u-g’dol hased. times daily. Tov Adonai lakol, v’rahamav al kol ma∙asav. Yodukha Adonai kol ma∙asekha, va-hasidekha 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.

Siddur Lev Shalem for Shabbat and Festivals 214 מנחה לשבת ויום טוב · אשרי SHABBAT AND FESTIVALS · AFTERNOON SERVICE · ASHREI 214 Copyright © 2016 by the Rabbinical Assembly Opening Your sovereignty is eternal; YOUR SOVEREIGNTY -The verses im .מַ לְ ּכו ָתְך מַלְכוּתְך מַ לְ כוּת כׇּ ֹל־עלָמִ ים, וּמֶמְשַׁלְתְּך בְּכׇ ל־דּוֹר וָדֹר. mediately preceding and סוֹמֵך יהוה ֹלְכׇל־הַנּפְ לִ ים, וְזוֹקֵף לְכׇ ל־הַכְּ פוּפִ ים. .Your Hand Your dominion endures in every generation The Hasidic 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 עֵינֵי ֹכל אֵ לֶ ֽיך יְשַׂ בֵּ ֽרוּ, וְאַתָּה נוֹתֵן לָהֶם אֶת־אׇכְלָם בְּעִ תּוֹ. ,The eyes of all look hopefully to You also taught that the “sovereignty”: they describe -God’s love for all of cre פּ וֹ תֵ ֽ חַ אֶת־יָדֶֽך, וּ מַ שְׂ בִּ ֽ י עַ לְכׇל־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 בְּכׇ ל־דְּרָ כָ יו, וְחָסִ יד בְּכׇ ל־מַ עֲשָׂ 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 לְכׇ ֹל־קרְ אָ יו, ֹלְכל אֲשֶׁר יִקְרָאֻ ֽ הוּ בֶאֱמֶת. hand” can be read as רְ צוֹן יְרֵאָ יו יַעֲשֶׂה, וְ אֶ ת ־ שַׁ וְ עָתָם יִשְׁמַע וְ יוֹשִׁיעֵם. .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, שׁוֹמֵר יהוה אֶ ת־כׇּ ֹל־אהֲבָ יו, וְאֵת כׇּ ל־הָרְ שָׁעִ ים יַשְׁמִ יד. You open those who“ praise You.” When we listening to their cries, rescuing them. ◀ תְּהִלַּת יהוה יְדַבֶּר־פִּי, ,open ourselves to the !Adonai watches over all who love the Holy One expression of grati- !but will destroy all the wicked. וִיבָרֵך כׇּל־בָּשָׂר שֵׁם קׇדְ שׁוֹ לְעוֹלָם וָעֶד. tude and give up our תהלים קמה .own sense of mastery, ▶ My mouth shall utter praise of Adonai וַאֲ נַֽחְ נוּ נְבָרֵך יָהּ, מֵעַתָּה וְעַד עוֹלָם. הַלְלוּיָהּ. .God opens us further May all that is mortal praise God’s name forever and ever and sufuses 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 hai ratzon. Tzadik Adonai b’khol d’rakhav, v’hasid 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-anahnu n’varekh yah, mei-atah v’ad olam. Hal’luyah.

Siddur Lev Shalem for Shabbat and Festivals 215 מנחה לשבת ויום טוב · אשרי SHABBAT AND FESTIVALS · AFTERNOON SERVICE · ASHREI 215 Copyright © 2016 by the Rabbinical Assembly Shabbat and the Festivals are KEDUSHAH D’SIDRA. This collection of biblical verses וּבָ א לְצִ יּוֹן גּוֹאֵל, וּלְשָׁבֵי פֶֽשַׁע ֹבְּיַעֲקב, נְאֻם יהוה. times of celebrating creation Kedushah D’Sidra: Kedushah for Torah Study is known as the kedushah וַאֲנִי ֹזאת בְּרִיתִי ֹאתָם, אָמַר יהוה, רוּחִי אֲשֶׁר עָ לֶ ֽיך, and of spiritual vision. Te “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 וּדְבָרַי אֲשֶׁר שַֽׂמְתִּי בְּפִֽ יך, לא יָמֽ וּשׁוּ מִ פִּֽ יך וּמִפִּי זַרְעֲך 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 וּמִפִּי זֶֽרַע זַרְעֲך, אָמַר יהוה, מֵעַתָּה וְעַד עוֹלָם. up and having a vision of the holy. Te Hebrew poet Hayim remain with you and with your descendants. My words word sidra refers to the daily portions of Bible Nahman Bialik offers a modern shall be upon your lips and upon the lips of your children study.) The Minhah service ◀ וְאַתָּה קָ דוֹשׁ, יוֹשֵׁב תְּ הִ לּוֹת יִשְׂרָאֵל. וְקָרָא זֶה אֶל זֶה וְאָמַ 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 צְבָ אוֹת, מְ לא כׇל־הָאָֽרֶץ כְּ 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 בְּ לִ ין דֵּ ין מִן דֵּ ין וְאָמְרִ ין׃ קַדִּ ישׁ בִּשְׁמֵי מְרוֹמָא not voiced, or sounded, but ▶ And You, O Holy One, are enthroned amidst the praises is appropriately included עִלָּאָה בֵּ ית שְׁכִינְתֵּהּ, קַדִּ ישׁ עַל אַרְעָא עוֹבַד גְּבוּרְתֵהּ, —full of color of the people Israel. here. Because public magical, glorious, visionary. teaching was conducted קַדִּ ישׁ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא, יהוה צְבָ אוֹת, מַלְיָא 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) כׇל־אַרְעָא זִ יו יְקָרֵהּ. in it are the thoughts the Kadosh, kadosh, kadosh Adonai Tz’va·ot, m’lo khol ha-aretz k’vodo. cludes both Hebrew verses ◀ וַתִּשָּׂאֵֽנִי רֽ וּ חַ , וָאֶשְׁמַע אַחֲרַי קוֹל רַֽעַשׁ גָּ דוֹל׃ master of the universe and an Aramaic translation thinks, .(here indicated in gray) בָּ רוּך כְּ בוֹד יהוה מִמְּ קוֹמוֹ . וּנְטָלַֽתְנִי רוּחָא, 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 וְשִׁמְעֵת בַּתְרַי קָל זִ ֽ י עַ סַ גִּ יא, דִּמְשַׁ בְּחִ ין וְאָמְרִ ין׃ answers to questions posed all time is Adonai Tz’va·ot. The radiance of God’s glory threefold repetition of the בְּרִ יך יְקָרָא דַ יהוה מֵאֲתַר בֵּ ית שְׁכִינְתֵּהּ. .in incoherent dreams fills the whole world.” word kadosh (holy): God is It is a visionary language declared holy on high, God ◀ יהוה יִמְ לך ֹלְעלָם וָעֶד. יהוה מַלְכוּתֵהּ קָאֵם לְעָלַם 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 וּלְעָלְמֵי עָלְמַיָּא. 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 אֱלהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל 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 שׇׁמְרָה ֹזּאת לְעוֹלָם לְיֵֽצֶר מַחְשְׁ בוֹת לְבַב עַמֶּֽך, cornstalks and a cedar’s Adonai will reign forever and ever. ▶ the personal experience of וְהָכֵן לְבָבָם אֵ לֶ ֽיך. ,stateliness Adonai yimlokh l’olam va-ed. God. The introductory sen- in the dove’s fluttering white tence talks of God’s spirit וְ הוּא רַ חוּם יְכַפֵּר עָ ֹן וְ לא יַשְׁחִ ית, וְהִרְבָּה לְהָשִׁ 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 וְ לא יָעִ יר כׇּ ל־חֲמָ תוֹ. impress this always upon Your people, and direct their being and the gleam of a vision of the heavens open- כִּי אַתָּה אֲדֹנָי טוֹב וְסַלָּח, וְרַב חֶֽסֶד לְכׇ ֹל־קרְאֶ ֽ יך. .glance, hearts toward You ing up and Ezekiel’s vision in the anger of the sea, the of the heavenly throne are צִדְקָתְך צֶֽדֶק לְעוֹלָם, וְתוֹרָתְך אֱמֶת. 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 אֱמֶת ֹלְיַעֲקב, חֶֽסֶד לְאַבְרָהָם, in the deep darkness of refusing to let rage become all-consuming. first-person statements אֲשֶׁר ִ נ שְׁ בַּ ֽ עְ תָּ לַאֲ בוֹתֵ ֽ ינוּ מִֽימֵי קֶֽדֶם. 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 רוּך אֲדנָי, יוֹם יוֹם יַעֲמׇ ס־לָֽנוּ, הָאֵל יְ שׁוּעָתֵ ֽ נוּ סֶֽלָה. .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 You 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 —hayim nahman bialik ideal world. Siddur Lev Shalem for Shabbat and Festivals 216 מנחה לשבת ויום טוב · קדושא דסדרא SHABBAT AND FESTIVALS · AFTERNOON SERVICE · KEDUSHAH D’SIDRA 216 Copyright © 2016 by the Rabbinical Assembly ְ ָ ּב ּרוך The Heart Adonai Tz’va·ot is with us; the God of Jacob is our refuge. PRAISED IS OUR GOD This sentence . ּהוא אֱ לֹהֵ ּֽינו יהוה צְבָ אוֹת עִמָּ ֽ נוּ, מִשְׂגָּב לָֽנוּ אֱלהֵי ֹיַעֲקב סֶֽלָה. begins the prayerful ending יהוה צְבָ אוֹת, אַשְׁרֵי אָדָם ֹבּ טֵ ֽ חַ בָּך. .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, הַמֶּֽלֶך יַעֲ נֵ ֽנוּ בְ 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 רוּך הוּא אֱ להֵ ֽינוּ, שֶׁ בְּרָאָ ֽ נוּ לִכְ בוֹדוֹ, וְהִבְדִּ ילָֽנוּ מִן 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 הַ תּוֹעִ ים, וְנָֽתַן לָֽנוּ תּוֹרַת אֱמֶת, וְחַיֵּי עוֹלָם נָטַע בְּ 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 יִפְתַּח לִבֵּ ֽנוּ בְּ תוֹרָ תוֹ וְיָשֵׂם בְּ לִבֵּ ֽנוּ אַ הֲבָ תוֹ וְיִרְ אָ 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 וְלַעֲ שׂוֹת רְ צוֹנוֹ וּלְעׇבְ דוֹ בְּלֵבָב שָׁלֵם, לְמַֽעַן לא נִיגַע allusion to God’s heart in vain, nor shall our children sufer confusion. singular, but it has been parallels our prayer regard- changed to the plural in לָרִ יק, וְ לא נֵלֵד לַבֶּהָלָה. Adonai, our God and God of our ancestors, may we fulfill ing our own hearts just a the liturgy.) יְהִי רָ צוֹן מִ לְּפָ נֶ ֽיך, יהוה אֱ להֵ ֽינוּ וֵאלהֵי 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 [וְאִ מּוֹתֵ ֽ ינוּ], שֶׁנִּשְׁמר חֻקֶּ ֽ יך בָּעוֹלָם הַזֶּה, וְנִזְכֶּה וְנִחְיֶה ֹ ,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 וְנִרְאֶה, וְנִירַשׁ טוֹבָה וּבְרָכָה, לִשְׁנֵי יְ מוֹת הַ מָּ שִׁ ֽ י חַ , וּלְחַיֵּי serve God.” Thus, as we Adonai my God, forever. Blessed is the one who trusts in Isaiah 26:4, Psalm 9:11, and הָעוֹלָם הַבָּא. enter this final service of Adonai, for Adonai will be that person’s stronghold. Trust in Isaiah 42:21. Shabbat or the festival day, HATZI KADDISH. In Jewish לְמַֽעַן יְזַמֶּרְך כָ בוֹד וְ לא יִדֹּם, יהוה אֱלהַי לְעוֹלָם ָאוֹדֶֽךּ. .we are subtly reminded Adonai forever and ever; Adonai is an unfailing stronghold liturgical usage, the Hatzi בָּ רוּך הַגֶּֽבֶר אֲשֶׁר יִבְטַח בַּ יהוה, וְהָיָה 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 עַד, כִּי בְּיָהּ 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 ◀ וְיִבְטְ חוּ בְך יוֹדְעֵי שְׁמֶֽך, כִּי לא עָ זַ ֽ בְ תָּ דֹּרְ שֶׁ ֽ יך יהוה. ,the structure of all things the beginning of a new יהוה חָפֵץ לְמַֽעַן צִדְ קוֹ, יַגְדִּ יל תּוֹרָה וְ יַאְדִּ יר. .beating unceasingly Hatzi Kaddish one. The central line, y’hei sh’meih raba m’varakh Leader: (“May God’s great name be acknowledged . . .”) is חֲצִי קַדִּ ישׁ 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 יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא, בְּעָלְמָא דִּי בְרָא, כִּרְעוּתֵהּ, 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 Minhah ,does not include the Sh’ma וְיַמְ לִ יך מַלְכוּתֵהּ בְּחַ יֵּ יכוֹן וּבְ יוֹמֵ יכוֹן וּבְחַיֵּי דְ כׇ ל־בֵּ ית Congregation and Leader: we do not begin the service יִשְׂרָאֵל, בַּעֲגָלָא וּבִזְמַ ן קָרִ יב, וְאִמְ רוּ אָמֵן. 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 Hatzi Kaddish and its congregational response יְהֵא שְׁמֵהּ רַבָּא מְבָרַך לְעָלַם וּלְעָלְמֵי ָעָלְמַיּא. :Leader demarcate the beginning May the name of the Holy One be acknowledged and Leader: portion of Minhah from cele brated, lauded and worshipped, exalted and honored, the Torah service, which .follows יִתְבָּרַך וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא extolled and acclaimed—though God, who is blessed, וְיִתְהַדַּר וְיִתְעַלֶּה וְיִתְהַלַּל שְׁמֵהּ דְּקֻדְשָׁא, בְּרִ יך הוּא, b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all לְעֵֽלָּא מִן כׇּ ל־ [לְעֵֽלָּא לְעֵֽלָּא מִ כׇּ ל־ :acknowledgment and praise, or any expressions of [on Shabbat Shuvah we substitute בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחָמָתָא דַּאֲמִירָן בְּעָלְמָא, .gratitude or consolation ever spoken in the world וְאִמְ רוּ אָמֵן. .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. Siddur Lev Shalem for Shabbat and Festivals 217 מנחה לשבת ויום טוב · קדושא דסדרא SHABBAT AND FESTIVALS · AFTERNOON SERVICE · KEDUSHAH D’SIDRA 217 Copyright © 2016 by the Rabbinical Assembly סדר קריאת התורה Torah Service

Va-ani T’filati I ofer my prayer to You, Adonai, at this auspicious time. THE TORAH READING. A critical aspect of Shabbat וַאֲנִי תְפִלָּתִי לְך יהוה עֵת רָ צוֹן, .is that it is a day of study אֱ להִ ים בְּרׇב־חַסְדֶּֽך, עֲנֵֽנִי בֶּאֱמֶת יִשְׁעֶֽך. ,I ofer 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 הוֹצָאַת הַ תּוֹרָה May my life fulfill Your dream of me. Elohim b’rov hasdekha, 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 בִּ נְ סֽ ֹ עַ ֹהָאָרן ֹוַיּֽאמֶר מֹשֶׁ ה׃ Taking Out the Torah that You created. We rise as the ark is opened. rah is a never-ending cycle. קוּמָֽה יהוה וְ יָפֻ ֽצוּ איְבֶ ֽיך, וְיָנֻ ֽסוּ מְשַׂ נְאֶ ֽ יך מִ פָּ נֶ ֽיך. 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 תֵּצֵא תוֹרָה, וּדְבַר יהוה מִירוּשָׁלָֽיִם. ,Adonai, rise up and scatter Your foes eignty. pages 168–173.) בָּ רוּך שֶׁנָּתַן תּוֹרָה לְעַ מּוֹ יִשְׂרָאֵל בִּקְדֻשָּׁ תוֹ. .I ofer my life as a prayer to so that Your enemies flee Your presence וַאֲנִי 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 ּלָתִי 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 & ַגּדְּלוּ לַ יהוה אִ תִּי, וּנְרוֹמְמָה שְׁמוֹ ַ י חְ דָּו. .8and 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. 8in holiness. lives may be seen as prayers offered to God. לְך יהוה הַ ְ גּדֻ לָּה וְ הַ גְּבוּרָה וְ הַ תִּפְאֶֽרֶת וְ הַ נֵּֽצַח וְהַהוֹד, .Ki mi-tziyon teitzei torah, u-dvar Adonai mirushalayim .עֵת רָ ֹצון Barukh she-natan Torah l’amo yisrael bikdushato. AUSPICIOUS TIME According to the ancient כִּי ֹכל ַבּשָּׁמַֽיִם וּבָאָֽרֶץ, rabbis, the Torah was given לְך יהוה הַ מַּמְלָכָה וְ הַ מִּתְנַשֵּׂא ֹלְכל ֹלְראשׁ. Some people may wish to include here personal prayers before the ark; see page 169. on Shabbat (Babylonian ,(Talmud, Shabbat 86b רוֹמְמוּ יהוה אֱ להֵ ֽינוּ, וְ הִ ְשׁתַּחֲווּ לַהֲדֹם רַ גְלָ יו, קָדוֹשׁ הוּא. The Torah scroll is removed from the ark. and our public reading of it represents a fulfillment רוֹמְמוּ יהוה אֱ להֵ ֽינוּ, וְ הִ ְשׁתַּחֲווּ לְהַר קׇ דְ שׁוֹ, :Leader, facing the ark of God’s wish. That is what כִּי קָדוֹשׁ יהוה אֱ להֵ ֽינוּ. ;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 .וַיְהִי ִ ּב ְ 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 8the 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 8and 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 . כִּי מִ ִצ ּיון TORAH SHALL GO FORTH FROM ZION ּ ֹ .8for Adonai our God is holy . Psalm 34:4. The Torah is the visible symbol of God on earth. Bowing toward the ark is an ּג ְ ַּד ּלו 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 .לְך 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’hishtahavu 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’hishtahavu 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.Siddur Lev Shalem for Shabbatsecond, to the congregation. and Festivals 218 מנחה לשבת · סדר קריאת התורה SHABBAT · AFTERNOON SERVICE · TORAH SERVICE 218 Copyright © 2016 by the Rabbinical Assembly Torah The Torah is placed on the reading table. THE TORAH READING AT Reading from the Torah MINHAH. Shabbat is near- The Jewish understanding its conclusion and we אַב הָרַחֲמִ ים, הוּא יְרַחֵם עַם עֲמוּסִ ים, וְ יִ זְ ֹכּר בְּרִ ית אֵ יתָ נִ ים, .The Torah is placed on the reading table ing of the word Torah are anticipating the week וְ יַ ִ צּיל נַ פְ שׁוֹתֵ ֽ ינוּ מִן הַשָּׁעוֹת הָרָעוֹת, וְיִגְעַר בְּיֵֽצֶר הָ רַ ע (literally, “teaching”) a prayer for jewish communities in distress ahead—not in terms of the מִן הַ ְנּשׂוּאִ ים, ֹוְיָחן אוֹתָֽנוּ לִפְלֵיטַת עוֹלָמִ ים, ִ ו י מַ לֵּא ,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 שְׁאֲלוֹתֵ ֽ ינוּ ְ בּמִ דָּה טוֹבָה יְ שׁוּעָה וְרַחֲמִ ים. with our ancestors and have compassion on this people borne by meaning. In its narrow- God. May the Divine rescue us in difcult 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 וְתִגָּלֶה וְתֵרָאֶה מַ לְ כוּתוֹ עָ לֵ ֽינוּ בִּזְמַן קָ רוֹב, ֹוְיָחן פְּ לֵטָתֵ ֽ 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 עַ מּוֹ בֵּ ית יִשְׂרָאֵל לְחֵן וּלְחֶֽסֶד וּלְרַחֲמִ ים וּלְרָ צוֹן nor punctuation; it is only before the first aliyah three aliyot—that is, people ֹוְנאמַר אָמֵן. 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 ֹכּל הָ בֽ וּ ֹגֽדֶל לֵ אלהֵ ֽינוּ וּתְנוּ כָבוֹד לַ תּוֹרָה. 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 ( ֹכּ הֵ ן קְרָב, יַעֲמֹד ___ בֶּן ___ הַ ֹכּהֵן.) conveys meaning. Indeed, Let us all declare the greatness of God and give honor to the three biblical verses. At (בַּת ֹכּהֵן קִרְבִי, תַּעֲמֹד ___ בַּת ___ הַ ֹכּהֵן.) the music of the trope Minhah 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 (יַעֲמֹד ___ בֶּן ___ רִאשׁוֹן.) 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 (תַּעֲמֹד ___ בַּת ___ רִאשׁוֹנָה.) the meaning of particular Congregation and Leader: You who cling to Adonai your God have of next week’s portion into בָּרוּך ֶשׁנָּתַן תּוֹרָה לְ עַ מּוֹ יִ שְׂרָאֵל בִּקְדֻשָּׁתוֹ. -words, but may also com all been sustained today. three aliyot. Some congre ga - municate to us that we V’attem ha-d’veikim badonai eloheikhem hayim kul’khem hayom. Congregation and Leader: tions continue the custom should relate to Torah as of calling a kohen, a Levite, וְ אַ תֶּם הַ ְ דּבֵקִ ים ַ בּיהוה אֱלהֵיכֶם, חַ ִיּים ֻכּלְּכֶם הַ יּוֹם. .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. בָּרְכוּ אֶ ת־יהוה ֹהַמְברָך. :recites the following before the Torah is read ְ ואַ ּתֶם the meaning of Torah is YOU WHO CLING Deuteronomy . ְ ּהַדבֵקִ ים :revealed. Praise Adonai, to whom all praise is directed. The congregation responds The recitation of .4:4 בָּרוּך יהוה ֹהַמְברָך לְעוֹלָם וָעֶד. .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 בָּרוּך אַ תָּה יהוה אֱ להֵ ֽינוּ מֶֽלֶך הָעוֹלָם, .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 שֶׁר בָּֽחַר בָּֽנוּ מִ ׇ כּל ־ הָ עַ ִ מּים וְנָֽתַן לָֽנוּ אֶ ת־תּוֹרָתוֹ. to the words about to be בָּרוּך אַ תָּה יהוה, נוֹתֵן הַ תּוֹרָה. :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 בָּרוּך אַ תָּה יהוה אֱ להֵ ֽינוּ מֶֽלֶך הָעוֹלָם, .Barukh atah Adonai, who gives the Torah Barukh atah Adonai eloheinu melekh ha-olam, asher bahar banu mikol will be “sustained”). Those who inserted this verse in אֲ שֶׁר נָֽתַן לָֽנוּ תּוֹרַת אֱמֶת, וְ חַ יֵּי עוֹלָם נָטַע בְּתוֹכֵֽנוּ. ha-amim, v’natan lanu et torato. Barukh atah Adonai, noten ha-torah. the liturgy here may have בָּרוּך אַ תָּה יהוה, נוֹתֵן הַ תּוֹרָה. 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 . ּבָֽחַר ָ ּב ּֽנו 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 .וְנָֽתַן לָ ּֽנו אֶ ת־ ּת ֹורָ ֹתו . . . ֹנותֵן הַ ּת ֹורָה 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’hayei olam nata b’tokheinu. Barukh atah Adonai, noten ha-torah. anew whenever we devote ourselves to studying it. Siddur Lev Shalem for Shabbat and Festivals 219 מנחה לשבת · סדר קריאת התורה SHABBAT · AFTERNOON SERVICE · TORAH SERVICE 219 Copyright © 2016 by the Rabbinical Assembly ְ וזֹאת 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 ּת ֹורָה .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 בָּהַת הַ תּוֹרָה 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 ֹוְזאת הַ תּוֹרָה אֲ שֶׁר שָׂם מֹשֶׁה לִפְנֵי בְּנֵי יִ שְׂרָאֵל, ,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 עַל פִּי יהוה בְּיַד מֹשֶׁה. 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 לְ יוֹם הַשַּׁבָּת :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 ֹלְהדוֹת לַ יהוה, וּלְזַמֵּר לְשִׁמְך עֶ לְ יוֹן, It is good to thank You, Adonai, and sing to Your name, Most High; or moved forward from ,the portable sanctuary לְהַגִּ יד ֹבַּבּֽקֶר חַסְדֶּֽך, וֶאֱמוּנָתְך בַּלֵּ ילוֹת. .to proclaim Your love at daybreak, Your faithfulness each night the mishkan. The biblical עֲלֵי עָ שׂוֹר וַעֲלֵי נָֽבֶל, עֲלֵי הִגָּ יוֹן בְּכִ 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 שִׂמַּחְתַּֽנִי יהוה בְּפׇעfלֶֽך, בְּמַעֲשֵׂי יָדֶ ֽ יך אֲרַנֵּן. ,You gladdened me with Your deeds, Adonai observed because of what מַה גָּדְ לוּ מַעֲשֶֽׂ יך יהוה, ֹמְאד עָמְ קוּ ֹמַחְשְׁבתֶ ֽ יך. .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 ישׁ בַּֽעַר לא יֵדָע, 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 ֽ ֹבִּפְרחַ רְשָׁעִ ים כְּ מוֹ עֵֽשֶׂב וַ יָּצִֽ יצוּ כׇּ ֹל־פּעֲלֵי אָֽוֶן, ,the wicked flourish like grass and every evildoer blossoms only to be destroyed forever— away the scroll, we might think of our own journeys לְ הִ שָּׁמְדָם עֲדֵי עַד, וְאַתָּה מָ רוֹם ֹלְעלָם יהוה. and how they might be כִּי הִנֵּה ֹאיְבֶ ֽיך, יהוה, כִּי הִנֵּה ֹא יְ בֶ ֽיך ֹיאבֵ ֽדוּ, .but You, Adonai, are exalted for all time! Surely Your enemies, Adonai, accompanied by Torah and .God’s word יִתְ פָּרְ דוּ כׇּ ֹל־פּֽעֲלֵי אָֽוֶן. ;surely Your enemies will perish PSALM 92, the Song of the וַתָּֽרֶם כִּרְאֵ ים קַרְנִי, בַּלֹּתִֽי בְּשֶֽׁמֶן רַעֲנָן. .all who commit evil will be scattered Day of Shabbat, is recited at both the evening and the וַתַּבֵּט עֵינִי בְּשׁוּרָי, בַּקָּמִ ים עָלַי מְרֵ עִ ים תִּשְׁמַֽעְנָה אׇזְנָי, ,As a wild bull raises up its horn, You raised my head high -morning services on Shab צַדִּ יק כַּתָּמָר יִפְרָח, כְּאֶֽרֶז בַּ לְּבָ נוֹן יִשְׂגֶּה, .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 שְׁ תוּלִ ים בְּבֵ ית יהוה, בְּחַ צְ רוֹת אֱ להֵ ֽינוּ יַפְרִֽ יחוּ. for my ears listen and hear: so that each prayer service -includes a special men עוֹד יְ נוּבוּן בְּשֵׂיבָה, דְּ שֵׁ נִ ים וְרַעֲ נַנִּ ים יִהְ יוּ, ;The righteous flourish like the date palm, thrive like a cedar in Lebanon tion of Shabbat. The psalm לְהַגִּ יד כִּי יָשָׁר יהוה, צוּרִי, וְ לא עַוְלָֽתָה 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’hatzrot eloheinu yafrihu. 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 . ִ י תְ ּ ָ פרְ ד ּו ׇ כּל־ ּפֹעֲלֵי אָֽ וֶן 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 ּתָמָר. . . כְּאֶֽרֶז 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. Siddur Lev Shalem for Shabbat and Festivals 220 מנחה לשבת · סדר קריאת התורה SHABBAT · AFTERNOON SERVICE · TORAH SERVICE 220 Copyright © 2016 by the Rabbinical Assembly PSALM 24 combines two themes: God as the creator הַכְנָסַת הַ תּוֹרָה 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 יְהַלְלוּ אֶ ת־שֵׁם יהוה כִּי נִ ְשׂגָּב שְׁמוֹ לְ בַ דּוֹ. .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 הוֹדוֹ עַל אֶֽרֶץ וְ שָׁמָֽיִם. וַ יָּֽרֶם קֶֽרֶן לְ עַ מּוֹ, raising up Israel, the people God keeps close. Halleluyah! should reflect the qualities of its creator—anyone who ְ תּהִ לָּה ִ לְכׇל־חֲסידָ יו, לִבְנֵי יִ שְׂרָאֵל עַם ֹקְרבוֹ, הַלְלוּ יָ הּ. ,Hodo al eretz v’shamayim, va-yarem keren l’amo, t’hilah l’khol hasidav livnei yisrael am k’rovo. Hal’luyah! would come close to the supreme sovereign should exhibit these traits. As we לְדָוִד מִ זְ מוֹר open the ark to return the לַ יהוה הָאָֽרֶץ וּמְלוֹאָהּ, תֵּבֵל ֹוְישְׁבֵי בָהּ. a song of david The earth is Adonai’s in all its fullness, Torah to its place, we emphasize that we would like כִּי הוּא עַל יַמִּ ים יְסָדָהּ, וְעַל נְהָ רוֹת יְ כ וֹ נְ נֶ ֽ הָ . 8the land and all who dwell on it. to be among those who go -up to “God’s holy moun מִי יַעֲלֶה בְהַר יהוה, וּמִי יָ קוּם בִּמְ קוֹם קׇדְ שׁוֹ. ,It was God who founded it upon the seas tain”; as we proclaim “this נְקִי כַפַּֽיִם וּבַר לֵבָב, אֲשֶׁר לא נָשָׂא לַ שָּׁוְא נַפְשִׁי, .8and set it firm upon the flowing streams generation seeks You...” we Who may ascend the mount of Adonai? realize that to approach וְ לא נִשְׁבַּע לְמִרְמָה, 8Who may stand in God’s sanctuary? God, to seek God’s presence, we need to commit יִשָּׂא בְרָכָה מֵאֵת יהוה, וּצְדָקָה מֵאֱלהֵי יִשְׁ עוֹ. ,One who has clean hands and a pure heart our own lives to acting זֶה דּוֹר דּוֹרְ שָׁ יו, מְבַקְשֵׁי פָ נֶ ֽיך יַעֲקב, סֶֽלָה. .8who has not taken God’s name in vain, nor sworn deceitfully, ֹ with justice and kindness It is with that commitment שְׂ אוּ שְׁעָרִ ים רָאשֵׁיכֶם, וְהִ נָּשְׂ אוּ פִּתְחֵי עוֹלָם, .8will 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 וְיָ בוֹא מֶֽלֶך הַכָּ בוֹד. 8the descendants of Jacob long for Your presence, selah. ,soon to recite, the Amidah מִי זֶה מֶֽלֶך הַכָּ בוֹד, יהוה עִ זּוּז וְגִ בּוֹר, Open up, O gates—open up the entryway to eternity; will be acceptable. יהוה גִּ בּוֹר מִלְחָמָה. .8let the exalted sovereign come שְׂ אוּ שְׁעָרִ ים רָאשֵׁיכֶם, וּשְׂ אוּ פִּתְחֵי עוֹלָם, ?Who is the sovereign who is exalted ֹוְיָבא מֶֽלֶך הַכָּ בוֹד. .8Adonai, mighty and triumphant, Adonai triumphant in battle Open up, O gates—open up the entryway to eternity; ◀ מִי הוּא זֶה מֶֽלֶך הַכָּ בוֹד, .8let the exalted sovereign come יהוה צְבָ אוֹת, הוּא מֶֽלֶך הַכָּ בוֹד סֶֽלָה. ?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 pithei olam, v’yavo melekh ha-kavod. Mi zeh melekh ha-kavod, Adonai izuz v’gibor, Adonai gibor milhamah. Se’u she’arim rasheikhem, u-s’u pithei olam, v’yavo melekh ha-kavod. Mi hu zeh melekh ha-kavod, Adonai Tz’va·ot hu melekh ha-kavod, selah. Psalm 24 Siddur Lev Shalem for Shabbat and Festivals 221 מנחה לשבת · סדר קריאת התורה SHABBAT · AFTERNOON SERVICE · TORAH SERVICE 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 . ּובְנֻ חֹה יֹאמַר Whenever the ark was set down, Moses would say: SET DOWN -Numbers 10:36. As the To וּ ֹבְנֻחה ֹיאמַ ר׃ שׁוּבָֽה יהוה רִבְבוֹת אַלְפֵי יִ שְׂרָאֵל. What do we take with us rah completes its circuit in קוּמָֽה יהוה לִמְנוּחָתֶֽך, אַ תָּה וַאֲרוֹן עֻ זֶּֽך. as we replace the Torah in Adonai, may You dwell among the myriad families of the the ark and close the cur- 8people Israel. front of the synagogue, we tain? How might the Torah recall Moses’ words when ֹכּהֲ נֶ ֽיך יִ לְ ְבּשׁוּ צֶֽדֶק, וַחֲסִ ידֶ ֽ יך ְ י רַ נֵּֽנוּ. .Return, Adonai, to Your sanctuary, You and Your glorious ark dwell with us, accompany the people finished a stage in their journey through בַּעֲבוּר דָּוִד עַ בְ דֶּֽך, אַל ָתּשֵׁב פְּנֵי מְ שִׁיחֶֽך. ,us in our journeys and at Let Your priests be robed in righteousness home, in life’s battles, in 8and Your faithful sing for joy. the wilderness and came to ◀ כִּי לֶֽקַח טוֹב נָתַֽ תִּי לָכֶם, תּוֹרָתִי אַל תּ ַֹעֲזֽבוּ. 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 ִיּים הִ יא לַ מַּחֲ זִ יקִ ים ָבּהּ, ֹוְת מְ כֶ ֽ י הָ מְ אֻ שָּׁר. defeats, as the ark once accompanied the Israelites 8do not turn away from Your anointed. 132:8–10; Proverbs 4:2; 3:18, ,(Lamentations 5:21 ;3:17 ְ דּרָ כֶ ֽ י הָ דַרְכֵי ֹנֽעַם, וְכׇ ל־נְתִ יבוֹ תֶ ֽ י הָ שָׁלוֹם. :on their journeys, in their I have given you a precious inheritance struggles? Can we clothe ▶ 8do not forsake My teaching. we move from consider- ing the ark, to envisoning הֲ ִ שׁיבֵֽנוּ יהוה אֵ לֶ ֽיך וְ נָ ֽשׁוּבָה, חַ ֵדּשׁ יָמֵ ֽ ינוּ כְּקֶֽדֶם. 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 8and 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 חֲצִי קַדִּ ישׁ .refreshment, of letting us 8make 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 hayim hi la-mahazikim bah, v’tom’kheha me’ushar. .Torah יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא, בְּעָלְמָא דִּי בְרָא, כִּרְעוּתֵהּ, ?were able to D’rakheha darkhei no·am, v’khol n’tivoteha shalom. IT IS A TREE OF LIFE FOR וְיַמְ לִ יך מַלְכוּתֵהּ בְּחַ יֵּ יכוֹן וּבְ יוֹמֵ יכוֹן וּבְחַיֵּי דְ כׇ ל־בֵּ ית .Hashiveinu Adonai eilekha v’nashuvah, hadesh yameinu k’kedem עֵץ THOSE WHO GRASP IT יִשְׂרָאֵל, בַּעֲגָלָא וּבִזְמַ ן קָרִ יב, וְאִמְ רוּ אָמֵן. . חַ ִ ּיים הִ יא לַ מַּחֲ זִ יקִ ים ָּב ּה .The ark is closed Congregation and Leader: Proverbs 3:18. ,ITS WAYS ARE PLEASANT יְהֵא שְׁמֵהּ רַבָּא מְבָרַך לְעָלַם וּלְעָלְמֵי ָעָלְמַיּא. Hatzi Kaddish AND ALL ITS PATHS ARE ְ ּדרָ כֶ ֽ י הָ דַרְכֵי נֹֽעַם וְכׇ ל־ Leader: Leader: PEACE Proverbs .נְתִיב ֹו תֶ ֽ י הָ ׁ ָ ש ֹלום May God’s great name be exalted and hallowed throughout As we put away the .3:17 יִתְבָּרַך וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא the created world, as is God’s wish. May God’s sovereignty Torah, we pray that our וְיִתְהַדַּר וְיִתְעַלֶּה וְיִתְהַלַּל שְׁמֵהּ דְּקֻדְשָׁא, , -study should promote ac בְּרִ יך הוּא soon be established, in your lifetime and in your days, and in -tions that lead to pleasant לְעֵֽלָּא מִן כׇּ ל־ [לְעֵֽלָּא לְעֵֽלָּא מִ כׇּ ל־ :the days of all the house of Israel. And we say: Amen. [on Shabbat Shuvah we substitute ness and peace. בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחָמָתָא דַּאֲמִירָן בְּעָלְמָא, :Congregation and Leader וְאִמְ רוּ אָמֵן. !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. Siddur Lev Shalem for Shabbat and Festivals 222 מנחה לשבת · סדר קריאת התורה SHABBAT · AFTERNOON SERVICE · TORAH SERVICE 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 Minhah 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 שֵׁם יהוה אֶקְרָא, הָ בוּ ֹגֽדֶל לֵ אלהֵ ֽ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 אֲדֹנָי שְׂפָתַי תִּפְתָּח, וּפִי יַגִּ יד תְּהִלָּתֶֽך. .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 רוּך אַתָּה יהוה, & בָּ רוּך אַתָּה יהוה, :Silence can be a plan With Patriarchs: With Patriarchs and Matriarchs is one middle b’rakhah that rigorously executed speaks of the holiness of אֱ להֵ ֽינוּ וֵאלהֵי אֲ בוֹתֵ ֽ ינוּ, אֱ להֵ ֽינוּ וֵאלהֵי אֲ בוֹתֵ ֽ ינוּ ,a Barukh atah Adonai, a Barukh atah Adonai the day—thus a total of אֱלהֵי אַבְרָהָם, אֱלהֵי [וְאִ מּוֹתֵ ֽ ינוּ], אֱלהֵי אַבְרָהָם, 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 יִצְחָק, וֵאלהֵי ֹיַעֲקב, אֱלהֵי יִצְחָק, וֵאלהֵי ֹיַעֲקב, It is a presence it has history8a form God of Abraham, God of God of Abraham, God of the middle b’rakhah speaks of the unity and wholeness הָאֵל הַגָּ דוֹל הַ גִּ בּוֹר וְהַנּוֹרָא, אֱלהֵי שָׂרָה, אֱלהֵי רִבְקָה, ,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 אֱלהֵי רָחֵל, וֵאלהֵי לֵאָה, with any kind of absence great, mighty, awe-inspiring, God of Sarah, God of —adrienne rich provided. טוֹבִ ים, וְקוֹנֵה ֹהַכּל, הָאֵל הַגָּ דוֹל הַ גִּ בּוֹר וְהַנּוֹרָא, ,transcendent God, Rebecca, God of Rachel אֲ דֹנָי who acts with kindness and God of Leah, ADONAI, OPEN MY LIPS ,Psalm 51:17 . ׂשְפָתַי ּ ִ תפְ ּתָח וְזוֹכֵר חַסְדֵי 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 בִ יא גוֹאֵל לִבְנֵי טוֹבִ ים, וְקוֹנֵה ֹהַכּל, ,who remembers the loving transcendent God GOD OF ABRAHAM, GOD OF בְנֵיהֶם לְמַֽעַן שְׁ מוֹ וְזוֹכֵר חַסְדֵי 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 אֱלֹהֵי אַ ְברָהָם, אֱלֹהֵי ִ י צְ חָ ק, בְּאַהֲבָה. [וְאִמָּ הוֹת], וּמֵ בִ יא גוֹאֵל This phrase is .וֵאלֹהֵי יַעֲ קֹב redeemer to their children’s who remembers the loving -taken from Moses’ encoun לִבְנֵי בְנֵיהֶם לְמַֽעַן שְׁ מוֹ ,children for the sake of deeds of our ancestors ter with God at the burning בְּאַהֲבָה. 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 זׇכְרֵֽנוּ ְ ל חַ ִ יּים, מֶֽלֶך חָפֵץ ַ בּחַ ִ יּים, children for the sake of divine honor. of Egypt. Standing before God in prayer, we too וְכׇתְבֵֽנוּ בְּסֵֽפֶר הַ חַ ִ יּים, לְמַעַנְך אֱ להִ ים חַ ִ יּים. 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. The .זׇכְרֵ ֽ ּנו REMEMBER US מֶֽלֶך עוֹזֵר מֶֽלֶך עוֹזֵר וּפוֹקֵד .and inscribe us in the Book of Life, for Your sake, God of life first of four insertions for וּ מ וֹ שִׁ ֽ י עַ וּמָגֵן. וּ מ וֹ שִׁ ֽ י עַ וּמָגֵן. With Patriarchs: With Patriarchs and Matriarchs: the days between Rosh Ha- .b shanah and Yom Kippur בָּ רוּך אַתָּה יהוה, b בָּ רוּך אַתָּה יהוה, You are the sovereign You are the sovereign מָגֵן אַבְרָהָם. מָגֵן אַבְרָהָם וּפוֹקֵד שָׂרָה. ,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. Siddur Lev Shalem for Shabbat and Festivals 223 מנחה לשבת · תפילת העמידה SHABBAT · AFTERNOON SERVICE · THE AMIDAH 223 Copyright © 2016 by the Rabbinical Assembly Those Who Sleep SECOND B’RAKHAH: GOD’S SAVING CARE. In instituting אַ תָּה ִגּבּוֹר לְעוֹלָם אֲדֹנָי, Second B’rakhah: God’s Saving Care in the Dust this b’rakhah, the rabbis of מְ חַ יֵּה מֵתִ ים אַ תָּה, —You are ever mighty, Adonai God keeps faith with us the Mishnah referred to it as Gevurot, a reference to רַב לְה ִ ֽ וֹשׁי עַ . —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 מַשִּׁ יב הָ רֽ וּ חַ וּמוֹרִ יד הַ ָֽגּשֶׁם, :awaken at any time. From Sh’mini Atzeret until Pesah From Sh’mini Atzeret until Pesah: meration of God’s powers [מוֹרִ יד הַ טָּל, :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 מְ כַ לְ כֵּל חַ ִ יּים בְּחֶֽסֶד, Every moment of despair You cause the dew to fall,] or defeating false idols. מְ חַ יֵּה מֵתִ ים בְּרַחֲמִ ים רַ ִ בּים, 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 סוֹמֵך נוֹפְ לִ ים, וְרוֹפֵא חוֹלִ ים, וּ מַ ִ תּיר אֲסוּרִ ים, new directions. and with great mercy give life to the dead, to the weakest and most vulnerable members of וּ מְ קַ יֵּם אֱמוּנָתוֹ לִישֵׁנֵי עָפָר. ,after shneur You support the falling, heal the sick— zalman of liadi society. This, then, is seen מִי כָ מֽ וֹך בַּֽעַל גְּבוּרוֹת ,loosen the chains of the bound as the ultimate triumph of spiritual values: care and וּמִי ֽדּוֹמֶה לָּך, .and keep faith with those who sleep in the dust kindness for the fallen, the מֶֽלֶך מֵמִ ית וּ מְ חַ יֶּה וּ מַ צְ מִ ֽ י חַ יְ שׁוּעָה. ,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: ְ ֹסומֵך SUPPORT THE FALLING מִי כָ מֽ וֹך אַב הָרַחֲמִ ים, זוֹכֵר יְצוּרָ יו ְ ל חַ ִ יּים בְּרַחֲמִ ים. .and causes redemption to flourish .After Psalm 145:14 . ֹנופְ לִ ים וְנֶאֱמָן אַ תָּה לְהַחֲיוֹת מֵתִ ים. :On Shabbat Shuvah we add . ֹרופֵא ֹחולִ ים HEAL THE SICK .After Exodus 15:26 בָּרוּך אַ תָּה יהוה, מְ חַ יֵּה הַ ֵמּתִ ים. ,Who is like You, source of compassion who remembers with compassion Your creatures for life? LOOSEN THE CHAINS OF THE . ּאַתָה קָ ֹדו ׁש When the Amidah is recited silently, we continue on page 226 with Psalm . מַ ִּ תיר אֲ ּסורִ ים You are faithful in bringing life to the dead. BOUND 146:7. Barukh atah Adonai, who gives life to the dead. .מֵמִ ית ּו מְ חַ ּיֶה 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 ּיֵה הַ מֵּתִ ים 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.

Siddur Lev Shalem for Shabbat and Festivals 224 מנחה לשבת · תפילת העמידה SHABBAT · AFTERNOON SERVICE · THE AMIDAH 224 Copyright © 2016 by the Rabbinical Assembly In this . קְ דֻּׁשָה 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 נְקַדֵּשׁ אֶת־שִׁמְך בָּעוֹלָם, 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 כְּשֵׁם שֶׁמַּקְדִּ ישִׁ ים אוֹתוֹ בִּשְׁמֵי מָ רוֹם, adequately define in the Amidah always כַּכָּ תוּב עַל יַד נְבִיאֶֽך, וְקָרָא זֶה אֶל זֶה וְאָמַ 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 צְבָ 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 מְ לא כׇל־הָאָֽרֶץ כְּ 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 לְעֻמָּתָם בָּ רוּך ֹ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 רוּך כְּ בוֹד יהוה מִמְּ קוֹמוֹ. when mundane verses varies. On weekdays everday existence, Others respond with praise: and Shabbat afternoon, it וּבְדִ בְרֵ י קׇדְשְׁך 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 לך יהוה לְעוֹלָם, אֱלהַֽיִך צִ יּוֹן לְדֹר וָדֹר, הַלְלוּיָהּ. sufused by something elaborate. (adapted from transcendent. At As the psalmist sang: (Reuven Hammer לְ דוֹר וָ דוֹר נַגִּ יד גׇּדְ לֶֽך, וּלְנֵֽצַח נְצָחִ ים קְ דֻ שָּׁתְך נַקְדִּ ישׁ. such moments we Adonai will reign forever; We become . קָ ד ֹוׁש HOLY וְשִׁבְחֲך אֱ להֵ ֽינוּ מִ פִּֽ ינוּ לא יָ מוּשׁ לְעוֹלָם וָעֶד, 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 מֶֽלֶך גָּ דוֹל וְקָ דוֹש אָֽתָּה. !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 רוּך אַתָּה 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 בָּרוּך אַ תָּה יהוה, הַ מֶּֽלֶך הַ קָּדוֹשׁ. .wonder at the glorious and forever sanctify You with words of holiness pulsating cosmos that Your praise will never leave our lips, Re’eih). . ּאַתָה אֶחָד ,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 ל ֹא כׇל־הָאָֽרֶץ ְכּ ב ֹוד ֹו :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.

Siddur Lev Shalem for Shabbat and Festivals 225 מנחה לשבת · תפילת העמידה SHABBAT · AFTERNOON SERVICE · THE AMIDAH 225 Copyright © 2016 by the Rabbinical Assembly . אַ ּתָה 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 תָּה קָד וֹשׁ וְ שִׁמְך קָדוֹשׁ, ;Through us God Holy are You and holy is Your name evening, morning, and וּקְד ִ וֹשׁים בְּכׇ ל־יוֹם יְ הַ לְ לֽ וּך סֶּֽלָה. .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 בָּרוּך אַ תָּה יהוה, הָאֵל הַ קָּדוֹשׁ. :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 בָּרוּך אַ תָּה יהוה, הַ מֶּֽלֶך הַ קָּדוֹשׁ. with us, ascribe these differences becoming one. All continue here: All continue here: to the various aspects of Jewish theology that the אַתָּה אֶחָד וְשִׁמְך אֶחָד, 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. וּמִי כְּעַמְּך יִשְׂרָאֵל גּוֹי אֶחָד בָּאָֽרֶץ. ?is there any one nation on earth like Your people Israel The Sanctification The Friday evening b’rakhah is centered on creation; the תִּפְאֶֽרֶת גְּדֻלָּה, וַעֲטֶֽרֶת יְשׁוּעָה, ,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 מְנוּחָה וּ קְ דֻ שָּׁה לְעַמְּך ָ נ תָ ֽ תָּ . You have given Your Moses rejoiced...”); and“) אַבְרָהָם יָגֵל, יִצְחָק ְ י רַ נֵּן, 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 ofering of love; the b’rakhah at Minhah is Sarah will shine, focused on Shabbat as a ֹיַעֲקב וּבָ נָ יו יָנֽ וּחוּ בוֹ, ;a true and trustful rest Rebecca will be renewed, symbol of redemption—an ideal time. In that vein, the מְנוּחַת אַהֲבָה וּנְדָבָה, ;Leah and Rachel will be a peaceful rest, serene, still, and secure blessing here begins with a מְנוּחַת אֱמֶת וֶאֱמוּנָה, .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 מְנוּחַת שָׁ לוֹם וְשַׁלְוָה וְהַשְׁקֵט וָבֶֽטַח, ,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 מְנוּחָה שְׁלֵמָה שָׁאַתָּה רֽוֹצֶה בָּהּ. on this day—a rest that is that day, Adonai will be יַכִּֽ ירוּ בָ נֶ ֽיך וְיֵדְ עוּ כִּי מֵאִתְּך הִ יא מְנוּחָתָם, ;an ofering of love a true and trustful rest; one, and the name of God, .(one.” (14:9 וְעַל מְנוּחָתָם יַקְדִּֽ ישׁוּ אֶת־שְׁמֶֽך. ;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 . ּומִי ְ כּעַ מְּך ׂיִשְרָאֵל ּג ֹוי אֶ חָ 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’nuhah 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 . ֹיום ְמ ּנוחָה ment with life. Love; giving; truth; trust; peace; surety; ease. A DAY OF REST 8Experiencing this complement of blessings in our daily lives this paragraph—seven being a sacred number. On Shabbat, the patriarchs will see the . אַ בְרָהָם יָגֵל 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 8So 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 .יִצְחָק ְי רַ ּנֵן nina beth cardin ISAAC SHALL SING— praise when he saw heaven open up at the time of the binding. Siddur Lev Shalem for Shabbat and Festivals 226 מנחה לשבת · תפילת העמידה SHABBAT · AFTERNOON SERVICE · THE AMIDAH 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 אֱ להֵ ֽינוּ וֵאלהֵי אֲבוֹתֵ ֽ ינוּ [ וְ אִ מּוֹתֵ ֽ ינוּ], רְצֵה בִמְנוּחָתֵֽנוּ, the Sanctuary רְצֵה . . . ְבּ ְּעַמ ָך יִ ׂשְרָאֵל קַ ְדּשֵֽׁנוּ ְ בּמִ צְ ֹ תֶ ֽ יך, וְתֵן חֶלְקֵֽנוּ בְּתוֹרָתֶֽך, Make us holy through Your mitzvot On the one . ּוב ִּתְפִלָתָם .It is not unusual to experi- and let the Torah be our portion -hand, this b'rakhah rec ַשׂבְּעֵֽנוּ מִ טּוּבֶֽך, וְ ַשׂמְּחֵֽנוּ בִּישׁוּעָתֶֽך, ence our religious life as Fill our lives with Your goodness inadequate. We may see ognizes that our religious service is imperfect. It lacks וְטַהֵר לִ בֵּֽנוּ לְ עׇ בְ דְּך בֶּאֱמֶת, .our prayer life as unin- and gladden us with Your deliverance ,the grandeur, the beauty וְהַנְחִ ילֵֽנוּ יהוה אֱ להֵ ֽינוּ בְּאַהֲבָה וּבְרָצוֹן ַשׁבַּת קׇ דְ שֶֽׁך, .spiring or fruitless, not Purify our hearts to serve You truly afecting our inner lives Adonai our God, lovingly and willingly grant that we inherit the order, or the religious intensity that characterized וְ יָ נֽ וּחוּ בָ הּ יִ שְׂרָאֵל מְ קַ ְדּשֵׁי שְׁמֶֽך. 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 בָּרוּך אַ תָּה יהוה, מְ קַ ֵדּשׁ הַ שַּׁ בָּת. .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 רְצֵה, יהוה אֱ להֵ ֽינוּ, ְ בּעַ מְּך יִ שְׂרָאֵל וּ בִ תְ פִ לָּתָם, in the idea that we are in exile—that somehow we imperfect, however am- bivalent our feelings—will וְ הָ שֵׁב אֶת־הָעֲבוֹדָה לִדְ בִ יר בֵּיתֶֽ ך, are deprived of an intimacy Fifth B’rakhah: The Restoration of Zion be acceptable, because it וּ תְ פִ לָּתָם בְּאַהֲבָה תְ קַ בֵּל בְּרָצוֹן, .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 וּתְהִי לְרָצוֹן תָּמִ יד עֲבוֹדַת יִ שְׂרָאֵל עַ מֶּֽך. people Israel be lovingly accepted by You, and may our service 8The 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 אֱ להֵ ֽינוּ וֵאלהֵי אֲבוֹתֵ ֽ ינוּ [ וְ אִ מּוֹתֵ ֽ ינוּ], יַעֲלֶה ֹוְיָבא, וְ יַ ִ ֽ גּי עַ וְיֵרָאֶה, :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 מַּחֲ זִ יר WHO RESTORES וְיֵרָצֶה וְיִשָּׁמַע, וְ יִ פָּקֵד וְ יִ זָּכֵר זִכְרוֹנֵֽנוּ וּפִקְדוֹנֵֽנוּ, וְזִכְרוֹן the prophets railed against the Land of Israel in the st אֲבוֹתֵ ֽ ינוּ [ וְ אִ מּוֹתֵ ֽ ינוּ], וְזִכְרוֹן מָ ִ ֽ שׁי חַ ֶ בּן־דָּוִד עַ בְ דֶּֽך, וְזִכְרוֹן 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 יְר ָוּשׁלַֽיִם עִ יר קׇ דְ שֶֽׁך, וְזִכְרוֹן ׇ כּל ־ עַ מְּך ֵ בּית יִ שְׂרָאֵל לְפָ נֶ ֽיך, Temple times, the ofce of as well as the Messiah, the descendant of David; Jerusalem, Your holy we worship in awe” ָ ָ לִפְלֵיטָה, לְטוֹבָה, לְחֵן וּלְחֶֽסֶד וּלְרַחֲמִ ים, ְ ל חַ ִ יּים וּ לְ שָׁלוֹם, בְּיוֹם High Priest was frequently city; and all Your people, the house of Israel. Respond to us with .(ׁ ֶ ש ֹאותְך לְ ב ַּדְך ּבְיִרְאָה ַ נ עֲ ב ֹוד) .bought and sold deliverance, goodness, compassion, love, life, and peace, on this On Sukkot: On Pesah: On Rosh Hodesh: ֹראשׁ ֽ ֹהַחדֶ שׁ הַ זֶּה. חַג הַ ַמּצּוֹת הַ זֶּה. חַג הַ ֻסּכּוֹת הַ זֶּה. :8But despite this, we On Rosh Hodesh: On Pesah: On Sukkot maintain the dream of Rosh Hodesh. Festival of Matzot. Festival of Sukkot. some day getting it right: זׇכְרֵֽנוּ, יהוה אֱ להֵ ֽינוּ, בּוֹ לְטוֹבָה, ;Remember us for good of our religious worship וּפׇקְדֵֽנוּ בוֹ לִבְרָכָה, ;being a pathway to making respond to us with blessing וְהוֹשִׁיעֵֽנוּ בוֹ ְ ל חַ ִ יּים. .our lives and the world redeem us with life reflect the divine good. Show us compassion and care with words of kindness and וּבִדְבַר יְ שׁוּעָה וְרַחֲמִ ים, חוּס וְ חׇ נֵּֽנוּ, וְרַחֵם עָ לֵ ֽינוּ וְהוֹשִׁיעֵֽנוּ, 8That dream—that our deliverance; have mercy on us and redeem us. Our eyes are כִּי ֵ אלֶ ֽיך עֵ ינֵ ֽינוּ, כִּי אֵל מֶֽלֶך חַ נּוּן וְרַחוּם אָֽ תָּה. .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. וְתֶחֱזֶֽינָה עֵ ינֵ ֽינוּ בְּשׁוּבְך לְצִ יּוֹן בְּרַחֲמִ ים. .this prayer for restoration בָּ רוּך אַתָּה יהוה, הַמַּחֲ זִ יר שְׁ כִ ינָ תוֹ לְצִ 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. Siddur Lev Shalem for Shabbat and Festivals 227 מנחה לשבת · תפילת העמידה SHABBAT · AFTERNOON SERVICE · THE AMIDAH 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 ְוכֹל הַ חַ ִ ּיים Sixth B’rakhah: Gratitude for Life and Its Blessings When the Amidah is chanted aloud, the leader reads this paragraph as YOU ALWAYS How diferent our lives are Prayer can . ֹיוד ּֽו ָך ּסֶֽלָה .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 לָך שָׁאַתָּה הוּא יהוה אֱ להֵ ֽינוּ וֵאלהֵי .as the congregation reads the next passage 8How beautiful a day After reciting our litany of אֲ בוֹתֵ ֽ ינוּ [וְאִ מּוֹתֵ ֽ ינוּ] לְעוֹלָם וָעֶד. צוּר חַ יֵּ ֽינוּ, מָגֵן 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 אַתָּה הוּא לְ דוֹר וָ דוֹר. נוֹדֶה לְּך וּנְסַפֵּר תְּהִלָּתֶֽך, 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 הַמְּ סוּרִ ים בְּיָדֶֽך וְעַל נִשְׁ מוֹתֵ ֽ ינוּ הַפְּ קוּדוֹת לָך, וְעַל נִסֶּ ֽ יך 8We go out then to the praises—for our lives that are in Your hands, for our souls that become aware once again שֶׁ בְּכׇ ל־יוֹם עִמָּ ֽ נוּ, וְעַל נִפְ לְ אוֹתֶ ֽ יך וְ טוֹבוֹתֶ ֽ יך שֶׁבְּכׇל־עֵת, -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 עֶֽרֶב ֹוָבֽקֶר וְצׇהfרָֽיִם. ◀ הַ טּוֹב, כִּי לא כָלֽוּ רַחֲמֶ ֽ יך, new possibility; and what share this world, and we experience may seem moment—evening, morning, and noon. share in praising God. We וְהַמְרַחֵם, כִּי לא תַ ֽ מּוּ חֲסָדֶ ֽ יך, מֵעוֹלָם קִ וִּֽינוּ לָך. 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 לָך שָׁאַתָּה הוּא יהוה אֱ להֵ ֽינוּ וֵאלהֵי This paragraph is recited by the congregation when the full Amidah is אֲ בוֹתֵ ֽ ינוּ [וְאִ מּוֹתֵ ֽ ינוּ], אֱלהֵי כׇל־בָּשָׂר, יוֹצְרֵ ֽ נוּ, יוֹצֵר .repeated by the leader, by custom remaining seated and bowing slightly בְּרֵ אשִׁ ית. בְּרָ כוֹת וְ הוֹדָ אוֹת לְשִׁמְך הַגָּ דוֹל וְהַקָּ דוֹשׁ, a We thank You for the ability to acknowledge You. You are עַל שֶׁהֶחֱ יִ יתָ ֽ נוּ וְקִ יַּמְתָּ ֽ נוּ. כֵּן תְּחַ יֵּ ֽנוּ וּתְקַ יְּמֵ ֽ נוּ, וְתֶאֱ סוֹף ,our God and the God of our ancestors, the God of all flesh our creator, and the creator of all. We ofer praise and blessing גָּלֻ יּוֹתֵ ֽ ינוּ לְחַ צְ רוֹת קׇדְשֶֽׁך, לִשְׁ מוֹר חֻקֶּ ֽ יך וְלַעֲ שׂוֹת רְ צוֹנֶֽך, to Your holy and great name, for granting us life and for וּלְעׇבְדְּך בְּלֵבָב שָׁלֵם, עַל שֶׁאֲ נַֽחְ נוּ מוֹדִ ים לָך. -sustaining us. May You continue to grant us life and sus בָּ רוּך אֵל הַ הוֹדָ 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, וְעַל ֻכּלָּם ִ י תְ בָּרַך וְיִתְרוֹמַם שִׁמְך מַ לְ כֵּֽנוּ תָּמִ יד לְעוֹלָם וָעֶד. .be praised On Shabbat Shuvah we add: וּכְתוֹב ְ ל חַ ִ יּים טוֹבִ ים ׇ כּל־בְּנֵי בְרִיתֶֽך. .On Hanukkah we add Al Hanissim on page 430 For all these blessings may Your name be praised and exalted, ֹוְכל הַחַ יִּ ים יוֹדֽ וּך סֶּֽלָה, .our sovereign, always and forever וִ יהַ לְ לוּ אֶת־שִׁמְך בֶּאֱמֶת, :On Shabbat Shuvah we add הָאֵל יְ שׁוּעָתֵ ֽ נוּ וְעֶ זְרָתֵ ֽ נוּ סֶֽלָה. .And inscribe all the people of Your covenant for a good life b בָּ רוּך אַתָּה יהוה, הַ טּוֹב שִׁמְך וּלְך נָאֶה לְ 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.

Siddur Lev Shalem for Shabbat and Festivals 228 מנחה לשבת · תפילת העמידה SHABBAT · AFTERNOON SERVICE · THE AMIDAH 228 Copyright © 2016 by the Rabbinical Assembly Shalom: Peace Seventh B’rakhah: Peace SEVENTH B’RAKHAH: PEACE. Why is Jewish liturgy so שָׁלוֹם רָב עַל יִ שְׂרָאֵל עַ מְּך וְעַל ׇ כּל־יוֹשְׁבֵי תֵבֵל ָתּ ִ שׂים suffused with prayers for לְעוֹלָם, כִּי אַ תָּה הוּא מֶֽלֶך אָדוֹן לְכׇל־הַשָּׁלוֹם. וְטוֹב 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 ְ בּעֵ י נֶ ֽיך לְבָרֵך אֶ ת ־ עַ מְּך יִ שְׂרָאֵל בְּכׇל־עֵת וּבְכׇ ל־שָׁעָה 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 ִבּשְׁלוֹמֶֽך. .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 בְּסֵֽפֶר חַ ִ יּים, בְּרָכָה, וְ שָׁלוֹם, וּפַרְנָסָה טוֹבָה, ,expressed our gratitude practiced every day with נִ זָּכֵר וְ נִ כָּתֵב לְ פָ נֶ ֽיך, אֲנַֽחְנוּ וְ כׇ ל ־ עַ מְּך ֵ בּית יִ שְׂרָאֵל, ,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 ְ ל חַ ִ יּים טוֹבִ ים וּ לְ שָׁלוֹם. we can savor our own quiet May we and the entire house of Israel be called to mind prayer for peace reminds בָּרוּך אַ תָּה יהוה, עוֹשֵׂה הַשָּׁלוֹם. 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 בָּרוּך אַ תָּה יהוה, הַמְבָרֵך אֶ ת ־ עַ מּוֹ יִ שְׂרָאֵל בַּשָּׁלוֹם. .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 אֱלהַי, נְצוֹ ר לְ שׁוֹנִי מֵרָע, וּשְׂפָתַי מִ ַדּבֵּר מִרְמָה, .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 וְלִמְקַלְלַי נַ פְ שִׁי תִ דֹּם, וְ נַ פְ שִׁי כֶּעָפָר לַ ֹכּל תִּהְיֶה. .footsteps of the messenger Let me be humble before all God is peacemaker, so too פְּתַח לִ בִּי בְּתוֹרָתֶֽך, וּ בְ מִ צְ ֹתֶ ֽ יך ִ תּרְ דּוֹף נַ פְ שִׁי. .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 וְכׇל־הַח ְוֹשׁבִ ים עָלַי רָעָה, nullify their schemes. midst of our lives. (Amy ג (Eilberg מְהֵרָה הָפֵר עֲצָתָם וְקַלְקֵל מַ חֲ ַ שׁבְ תָּם. ;A true peace, Act for the sake of Your name; act for the sake of Your triumph עֲ שֵׂה לְמַֽעַן שְׁמֶֽך, עֲ שֵׂה לְמַֽעַן יְמִ ינֶֽך, .not an armistice, not a act for the sake of Your holiness; act for the sake of Your Torah One opinion .אֱלֹהַי covenant of non- MY GOD voiced in the Babylonian עֲ שֵׂה לְמַֽעַן קְדֻשָּׁתֶֽך, עֲ שֵׂה לְמַֽעַן תּוֹרָתֶֽך. .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 לְמַֽעַן יֵחָלְצוּן יְדִ ידֶ ֽ יך, הוֹשִֽׁיעָה יְמִ ינְך וַעֲנֵֽנִי. compassion if not love. be acceptable to You, Adonai, my rock and my redeemer. nied by a personal prayer Berakhot 29b). The prayer) יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְהֶגְיוֹן לִ בִּי לְפָ נֶ ֽיך, יהוה צוּרִי וְגוֹאֲלִי. 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 ֹעשֶׂה שָׁלוֹם בִּמְרוֹמָ יו, הוּא יַ עֲ שֶׂה שָׁלוֹם עָ לֵ ֽינוּ .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 וְעַל ׇ כּל ־ יִ שְׂרָאֵל [וְעַל ׇ כּל־י ְוֹשׁבֵי תֵבֵל], וְאִמְרוּ אָמֵן. 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”). .יִהְ ּיו לְרָ ֹצון 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. 88888888888888888888888888888888Siddur —Levproverb s 3Shalem (selected verses) for Shabbat and Festivals 229 מנחה לשבת · תפילת העמידה SHABBAT · AFTERNOON SERVICE · THE AMIDAH 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 דְקָתְך צֶֽדֶק .Your righteousness is eternal and Your teaching is true the afternoon Amidah צִדְקָתְך צֶֽדֶק לְעוֹלָם, וְתוֹרָתְך אֱמֶת. is followed by personal וְצִדְקָתְך אֱ להִ ים עַד מָ רוֹם אֲשֶׁר עָשִֽׂ י תָ גְדֹלוֹת, ;Your righteousness, God, extends to the highest heights who may be compared to You, for the great deeds You prayers, tahanunim, expressing humility אֱ להִ ים מִי כָמֽ וֹך. ?have accomplished and pleas for help. Such prayers were considered צִדְקָתְך כְּהַרְרֵי אֵל, מִשְׁפָּטֶ ֽ יך תְּ הוֹם רַבָּה, ,Your righteousness is like the unending mountains ,inappropriate for Shabbat אָדָם וּבְהֵמָה תּ וֹ שִׁ ֽ י עַ , 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 דִּישׁ שָׁלֵם teousness was substituted. Kaddish Shalem Leader: At the close of Shabbat, we are assured that God’s ִ י תְ ַגּדַּל ְ ו ִ י תְ קַ ַדּשׁ ְ שׁמֵ הּ רַ בָּא, בְּעָלְמָא דִּי בְרָא, כִּרְעוּ תֵ הּ, :Leader presence will not depart as וְיַמְ לִ יך מַלְכוּ תֵ הּ ְ בּחַ ֵ יּיכוֹן וּבְיוֹמֵ יכוֹן וּ בְ חַ יֵּי דְ כׇ ל־ ֵ בּית 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 שְׂרָאֵל, בַּעֲגָלָא וּבִזְמַן קָרִ יב, וְאִמְרוּ אָמֵן. 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 יְהֵא ְ שׁמֵ הּ רַ בָּא מְבָרַך לְעָלַם וּלְעָלְמֵי עָ ְ ל מַ ָיּא. :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 ִ י תְ בָּרַך וְ יִ ְשׁ ַתּבַּח וְ ִ י תְ פָּאַר וְיִתְרוֹמַם וְ יִ תְ נַ שֵּׂא .Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya verses, each beginning with the word tzidkat’kha (“Your וְ יִ תְ הַ דָּר וְ יִ תְ עַ לֶּה וְ יִ תְ הַ לָּל ְ שׁמֵ הּ ְ דּקֻ דְ שָׁא, בְּרִ יך הוּא, :Leader righteousness”) are taken לְעֵֽלָּא מִן כׇּ ל־ [לְעֵֽלָּא לְעֵֽלָּא 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 בִּרְכָתָא וְ שִׁירָתָא ֻתּ ְשׁבְּחָתָא וְנֶחָמָתָא דַּאֲמִירָן בְּעָלְמָא, ,celebrated, lauded and worshipped, exalted and honored reciting these verses began וְאִמְרוּ אָמֵן. ,extolled and acclaimed—though God, who is blessed b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all in the st millennium. Since this passage sub- stitutes for the collection ִ תּתְ קַ בַּל צְלוֹתְהוֹן וּבָעוּתְהוֹן ְ דּכׇ ל ־ יִ שְׂרָאֵל קfדָם אֲבוּהוֹן acknowledgment and praise, or any expressions of gratitude of personal prayers known דִּי בִ ְ שׁמַ יָּא וְאִמְרוּ אָמֵן. .or consolation ever spoken in the world And we say: Amen. as Tahanun, it is omitted whenever Tahanun would be omitted. Such occasions יְהֵא שְׁלָמָא רַ בָּא מִן ְ שׁמַ יָּא, וְ חַ ִ יּים עָ לֵ ֽינוּ וְעַל ׇ כּל ־ יִ שְׂרָאֵל, May the prayers and pleas of all Israel be accepted by their ,are typically festive ones וְאִמְרוּ אָמֵן. .creator in heaven. And we say: Amen such as holidays and Rosh May heaven bestow on us, and on all Israel, life and abundant Hodesh, as well as personal festive moments, such ֹעשֶׂה שָׁלוֹם בִּמְרוֹמָ יו הוּא יַ עֲ שֶׂה שָׁלוֹם עָ לֵ ֽינוּ as a b’rit milah or when a וְעַל ׇ כּל ־ יִ שְׂרָאֵל [וְעַל ׇ כּל־י ְוֹשׁבֵי תֵבֵל], וְאִמְרוּ אָמֵן. .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 .ׁשְלָמָא . . . ׁ ָ ש ֹלום PEACE . . . PEACE concluding line was a prayer for peace. Siddur Lev Shalem for Shabbat and Festivals 230 מנחה לשבת · תפילת העמידה SHABBAT · AFTERNOON SERVICE · THE AMIDAH 230 Copyright © 2016 by the Rabbinical Assembly סיום התפילה Concluding Prayers

We rise. ALEINU. In the High Middle Aleinu Ages, European Jewry added this prayer, originally עָ לֵ ֽינוּ ְ ל שַׁ בֵּ ֽ חַ לַאֲ דוֹן ֹהַכּל, לָתֵת גְּדֻלָּה לְיוֹצֵר בְּרֵ אשִׁ ית, .We rise a part of the High Holy ֶשׁלּא עָשָֽׂ נוּ כְּגוֹיֵי 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 וְ לא שָׂמָ ֽ נוּ ְ כְּמִשְׁפּחוֹת הָאֲדָמָה, ordinary destiny. it as simultaneously an affirmation of monotheism ֶשׁלֹּא שָׂם חֶ לְקֵ ֽ נוּ כָּהֶם, ֹוְגרָ לֵ ֽנוּ כְּכׇל־הֲמוֹנָם. ,a And so we bow, acknowledging the supreme sovereign, the Holy One b and the people Israel’s role וַאֲ נַֽחְ נוּ כּוֹרְ עִ ים וּמִשְׁתַּחֲ 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 מֶֽלֶך מַלְכֵי הַמְּ לָכִ ים, הַקָּ דוֹשׁ בָּ רוּך 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 שָׁמַֽיִם ֹוְיסֵד אָֽרֶץ, no other. As it is written in the Torah: “Know this day and take it to heart, that graphs is instructive: the וּמוֹשַׁב יְקָ רוֹ בַּ שָּׁמַֽיִם מִמַּֽעַל, Adonai is God in heaven above and on earth below; there is no other.” mission of the people Israel is not directed inward, we וּשְׁכִינַת עֻ זּוֹ בְּגׇבְהֵי מְ רוֹמִ ים, הוּא אֱ להֵ ֽ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’hot ha-adamah, are not simply concerned with our redemption, but אֱמֶת מַ לְכֵּ ֽנוּ אֶֽפֶס זוּלָ תוֹ, כַּכָּ תוּב בְּ תוֹרָ תוֹ׃ shelo sam helkeinu kahem, v’goraleinu k’khol hamonam. in the redemption of the וְיָדַעְתָּֽ הַ יּוֹם ֹוַהֲשֵׁבתָֽ אֶל לְבָבֶֽך, a Va-anahnu korim u-mishtahavim u-modim, world. The dream of the world’s turning to God כִּי יהוה הוּא הָאֱ להִ ים בַּ שָּׁמַֽיִם מִמַּֽעַל, .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 וְעַל הָאָֽרֶץ מִתָּֽחַת, 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 נְקַוֶּה לְך יהוה אֱ להֵ ֽ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 מְהֵרָה בְּתִפְאֶֽרֶת עֻזֶּֽך, .v’al ha-aretz mitahat, ein od phrases. For instance, the Israeli Masorti Movement לְהַעֲבִ יר גִּ לּוּלִ ים מִן הָאָֽרֶץ, וְהָאֱ לִ ילִ 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 לְתַקֵּן עוֹלָם בְּמַ לְ כוּת שַׁדַּי, וְכׇל־בְּנֵי בָשָׂר יִקְרְ אוּ בִשְׁמֶֽך, -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 לְהַפְ נוֹת אֵ לֶ ֽיך כׇּל־רִשְׁעֵי אָֽרֶץ. 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 יַכִּֽ ירוּ וְיֵדְ עוּ כׇּל־יוֹשְׁבֵי תֵבֵל, on earth will understand and know that to You alone every knee must bend, all but we shall walk in the כִּי לְך תִּכְרַע כׇּל־בֶּֽרֶך, תִּ שָּׁבַע כׇּ ל־לָ שׁוֹן. ,allegiance be sworn. They will bow down and prostrate themselves before You name of Adonai, our God, .(forever” (4:5 לְפָ נֶ ֽיך יהוה אֱ להֵ ֽינוּ יִכְרְ עוּ וְ יִ פּֽ ֹלוּ, וְלִכְ בוֹד שִׁמְך יְקָר יִתֵּ ֽ נוּ, Adonai our God, treasure Your glorious name, and accept the obligation of Your וִ יקַ בְּ לוּ כֻלָּם אֶ ֹת־על מַלְכוּתֶֽך. 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. וְתִמְ לך עֲלֵיהֶם מְהֵרָה לְעוֹלָם וָעֶד, ”.As is written in Your Torah: “Adonai will reign forever and ever ▶ כִּי הַמַּ לְ כוּת שֶׁלְּך הִ יא, וּלְעֽוֹלְמֵי עַד תִּמְ לך בְּכָ בוֹד. .And as the prophet said: “Adonai shall be acknowledged sovereign of all the earth ◀ כַּכָּ תוּב בְּ תוֹרָתֶ ֽ ך׃ יהוה יִמְ לך ֹלְעלָם וָעֶד. ”.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, וְנֶאֱמַ ר׃ וְהָיָה יהוה לְמֶֽלֶך עַל כׇּל־הָאָֽרֶץ, .bayom hahu yihyeh Adonai ehad, u-sh’mo ehad בַּ יּוֹם הַ הוּא יִהְיֶה יהוה אֶחָד, וּשְׁ מוֹ אֶחָד. .We are seated We are seated.

Siddur Lev Shalem for Shabbat and Festivals 231 מנחה לשבת ויום טוב · סיום התפילה SHABBAT AND FESTIVALS · AFTERNOON SERVICE · CONCLUDING PRAYERS 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 יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא, it is an experience of the בְּעָלְמָא דִּי בְרָא, כִּרְעוּתֵהּ, 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 וְיַמְ לִ יך מַלְכוּתֵהּ בְּחַ 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 וּבְחַיֵּי דְ כׇ ל־בֵּ ית יִשְׂרָאֵל, :words. Congregation and mourners בַּעֲגָלָא וּבִזְמַן קָרִ יב, !8One of the great ironies of May God’s great name be acknowledged forever and ever Kaddish is that it was written וְאִמְ רוּ אָמֵן. :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, יְהֵא שְׁמֵהּ רַבָּא מְבָרַך לְעָלַם וּלְעָלְמֵי ָעָלְמַיּא. 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: יִתְבָּרַך וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא 8That the recitation of words long dead can remain acknowledgment and praise, or any expressions of gratitude וְיִתְהַדַּר וְיִתְעַלֶּה וְיִתְהַלַּל שְׁמֵהּ דְּקֻדְשָׁא, בְּרִ יך הוּא, .a source of consolation or consolation ever spoken in the world. And we say: Amen testiﬁes to the fact that Kad- לְעֵֽלָּא מִן כׇּ ל־ [לְעֵֽלָּא לְעֵֽלָּא מִ כׇּ ל־ :dish transcends language. May heaven bestow on us, and on all Israel, life and abundant [on Shabbat Shuvah we substitute בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחָמָתָא דַּאֲמִירָן בְּעָלְמָא, .Its comforts are rooted in and lasting peace. And we say: Amen preverbal ways of knowing. וְאִמְ רוּ אָמֵן. 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. יְהֵא שְׁלָמָֽא רַבָּֽא מִן שְׁמַ יָּֽא וְחַ 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 וְעַל כׇּל־יִשְׂרָאֵל, Yitgadal v’yitkadash sh’meih raba, b’alma di v’ra, kiruteih, v’yamlikh as a lullaby. וְאִמְ רוּ אָמֵן. ,8In addition to being a malkhuteih b’hayeikhon u-v’yomeikhon u-v’hayei 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 וְעַל כׇּל־יִשְׂרָאֵל [וְעַל כׇּל־יוֹשְׁבֵי תֵבֵל], repetition of syllables and sounds, the list of praises Mourners: וְאִמְ רוּ אָמֵן. 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 8On some level, the words are pretext. The real mean- tushb’hata v’nehamata da∙amiran b’alma, v’imru amen. ing, the subtext, is embed- Y’hei sh’lama raba min sh’maya v’hayim 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.” 88888888888888—anita diamant Siddur Lev Shalem for Shabbat and Festivals 232 מנחה לשבת ויום טוב · סיום התפילה SHABBAT AND FESTIVALS · AFTERNOON SERVICE · CONCLUDING PRAYERS 232 Copyright © 2016 by the Rabbinical Assembly

ערבית לחול The Weekday Evening Service

THE WEEKDAY EVENING וְ הוּא רַ חוּם יְכַפֵּ ר עָ ֹן וְ לא יַשְׁחִ ית, וְהִרְ בָּ ה לְהָשִׁ יב אַ פּוֹ Prayer Bar’khu: The Call to Worship Together SERVICE, Arvit (also called The twentieth-century Maariv), consists of the וְ לא יָעִ יר כׇּ ל־חֲמָ תוֹ. יהוה הוֹשִֽׁ יעָ ה, הַמֶּ ֽ לֶ ך יַעֲ נֵ ֽנוּ בְ יוֹם קׇ רְ אֵ ֽ נוּ. ;God is compassionate and will wipe away sin, not wreak destruction Jewish philosopher Franz recitation of the Sh’ma Rosenzweig remarked for again and again God acts with restraint, refusing to let rage become The following is recited when a minyan is present. We rise. and its blessings, as well as that we are not praying all-consuming. Adonai help us—surely our sovereign will answer us as Leader: the weekday Amidah, the for God to change the in the hour of our calling. silent prayer. At the end of Shabbat or a festival, it בָּרְכוּ אֶת־יהוה ֹהַמְברָ ך. ,order of nature; rather what we pray for is The following is recited when a minyan is present. We rise. also includes Havdalah, a that, as we go out to the Congregation, then the leader repeats: Leader: ceremony marking the con- .clusion of the holy day & בָּ רוּך יהוה ֹהַמְברָך לְעוֹלָם וָ עֶ ד. -world, we may experi ence God’s love. Praise Adonai, to whom all praise is directed. We are seated. GOD IS COMPASSIONATE . . . The Great Silence Congregation, then the leader repeats: ADONAI, HELP US .וְה ּוא רַ ח ּום . . . יהוה ֹהו ׁשִֽיעָה .In the Sinai Desert, on a % Praise Adonai, to whom all praise is directed forever and ever

Festivals Psalms 78:38 and 20:10. To בָּ רוּך אַתָּה יהוה אֱ להֵ ֽינוּ מֶֽלֶך הָעוֹלָ ם, cloud of granite Barukh Adonai ha-m’vorakh l’olam va-ed. Assembly Sculpted by the Genesis- be human is to be fallible— to have made mistakes, to אֲ ֶ שׁר בִּדְבָרוֹ מַעֲרִ יב עֲרָ בִ ים, בְּחׇ כְמָ ה פּוֹתֵֽחַ שְׁעָרִ ים, .night, We are seated allow base emotions to rule וּבִתְבוּ ָ נ ה מְ ַ שׁנֶּ ה עִתִּ ים, וּ מַ חֲ לִ יף אֶ ת־הַזְּמַ נִּ ים, Hewn of black ﬂame and facing the Red Sea, us some of the time—even I saw the Great Silence. The Coming of Evening Light if all the while we strive to do what is right. We seek to וּ מְ סַ דֵּ ר אֶ ת ־ הַ כּוֹכָבִ ים ְ בּמִ שְׁמְרוֹתֵיהֶ ם בָּרָקִֽיעַ כִּרְצוֹנוֹ. approach God in innocence בּוֹרֵ א יוֹם וָלָֽיְלָ ה, גּוֹלֵ ל אוֹ ר מִ ְ פּנֵ י חֽ ֹ ֶ שׁך, וְ חֽ ֹ ֶ שׁך מִ ְ פּנֵ י אוֹר. ,The Great Silence Barukh atah Adonai, our God, sovereign of time and space Sifts the secrets of the whose word brings the evening dusk, whose wisdom opens the Rabbinical and so we ask that our ,transgressions be forgiven ◀ וּמַעֲבִ יר יוֹם וּמֵ ֽבִ יא לָֽיְלָ ה, וּמַ בְדִּ יל ֵ בּין יוֹם וּבֵ ין לָֽיְלָ ה, .night Unmoving, its thin ﬂour gates of dawn, whose understanding changes the day’s Shabbat that our prayers may be

יהוה צְבָאוֹת שְׁמוֹ. אֵ ל חַ י וְקַ יָּ ם, תָּמִ יד יִמְ לך עָ לֵ ֽינוּ the falls on my brows. division, whose will sets the succession of seasons and received as the heartfelt .oﬀerings of the pure soul לְעוֹלָ ם וָעֶ ד. בָּרוּ ך אַ תָּ ה יהוה, הַ ַ מּעֲ רִ יב עֲרָ בִ ים. Silently, whispering, arranges the stars in their places in the sky, who creates for I ask the Great Silence, by ּבָרְכ ּו אֶ ת־ If I could I would ask day and night, who rolls light before darkness and darkness PRAISE ADONAI Public prayer begins .יהוה אַהֲבַת עוֹלָם ֵ בּי ת יִ שְׂ רָ אֵ ל עַ ְ מּך אָהָ ֽבְתָּ , more silently: from light, ▶ who makes day pass into night, who disting uishes How many stars did you with a call and response. It

day from night; Adonai Tz’va·ot is Your name. Living 2016 is as if the leader asks, “Are תּוֹרָ ה וּ מִ צְ ֹת, חֻקִּ ים וּ מִ ְשׁפָּטִ ים אוֹתָֽנוּ לִ מַּֽדְתָּ. count Since your beginning, and ever-present God, may Your rule be with us, forever and Shalem you ready to pray?” and עַ ל ֵ כּן יהוה אֱ להֵ ֽינוּ, ְבּשׇׁכְבֵֽנוּ וּבְקוּמֵֽנוּ נָשִֽׂיחַ בְּחֻקֶּ ֽ יך, © since your hovering ever. Barukh atah Adonai, who brings each evening’s dusk. the congregation responds, steady “Yes, we are ready.”

וְנִשְׂמַ ח בְּדִ בְרֵ י תוֹרָתֶ ֽ ך וּ בְ מִ צְ ֹתֶֽיך לְעוֹלָ ם וָ עֶ ד. Lev Over the Genesis-night WHO ROLLS LIGHT BEFORE ּג ֹולֵ ל א ֹור מִ ּפְנֵי DARKNESS ִ כּי הֵ ם חַ יֵּ ֽינוּ ֹוְאֽרֶ ך יָמֵ ֽ ינוּ, וּבָהֶ ם נֶהְגֶּ ה יוֹמָ ם וָלָֽיְלָ ה, facing the Red Sea? Torah and God’s Love ְ -Seen through a reli .חֽ ֹׁשֶך ◀ ֲ וְאַהבָ תְ ך אַ ל תָּ סִ יר מִ מֶּֽנּוּ לְעוֹלָמִ ים. And the Great Silence With timeless love, You have loved Your people, the house of replies: gious lens, every change in

nature is remarkable—each בָּרוּך אַתָּ ה יהוה, אוֹ הֵ ב עַ מּוֹ יִשְׂ רָ אֵ ל. When I shall count it Israel: You have taught us Torah and mitzvot, statutes and laws. Siddur Copyright all— Therefore, Adonai our God, as we lie down and as we rise day and night, each season. From nothing to the very up, we shall speak of Your laws, rejoicing in the words of Your The ideal of a religious ﬁrst thing, consciousness is to see each Then, son of man, I shall Torah and in Your mitzvot forever and ever. For they are our life of these moments afresh. tell you ﬁrst. and the fullness of our days, and on them we shall meditate day TORAH AND GOD’S LOVE. —abraham sutzkever and night. ▶ Do not ever withdraw Your love from us. The religious life, with its (translated by Barbara and Barukh atah Adonai, who loves the people Israel. mitzvot, is seen not as a Benjamin Harshav) burden but rather as a gift.

264 ערבית לחול · קריאת שמע וברכותיה WEEKDAY · EVENING SERVICE · SH’MA AND ITS BLESSINGS 264 . ׁשְמַ ע . . . אֶחָ ד Final Notations HEAR . . . ONE The biblical paragraph that קְרִ יאַ ת שְׁמַע Recitation of the Sh’ma it will not be simple, it will In the absence of a minyan, we add the following: ְ follows instructs us: “speak .אֵ ל מֶ ֽלֶ ך נֶאֱמָ ן :not be long In the absence of a minyan, we add the following God is a faithful sovereign. of them . . . when you lie it will take little time, it down, and when you rise will take all your thought up.” The ancient rabbis שְׁמַ ֖ ע יִשְׂרָאֵ ֑ ל יהו֥ ה אֱ להֵ ֖ינוּ יהו֥ ה אֶ חָ ֽ ד. .Hear, O Israel, Adonai is our God, Adonai is one it will take all your heart, it took this quite literally Sh’ma yisrael, Adonai eloheinu, Adonai ehad. and understood it as an בָּרוּך ֵ שׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָ ם וָעֶ ד. :will take all your breath Recited quietly it will be short, it will not Recited quietly: Praised be the name of the one whose glorious injunction to recite the be simple sovereignty is forever and ever. Sh’ma in the morning and the evening—that is, the וְ אָ ֣ הַ בְ תָּ֔ אֵ ֖ ת יהו֣ ה אֱלהֶ ֑יך בְּכׇל־לְבָבְך֥ וּ בְ כׇ ל ־ נַ פְ שְׁך֖ it will touch through your time of lying down and the וּ ֹבְכׇל־מְאדֶֽך׃ ֞וְהָיוּ הַ דְּ בָ רִ ֣ י ם הָ אֵ֗ לֶּ ה אֲ ֶ֨שׁר ֹאָנ כִ ֧ י מְ צַ וְּך֛ ,ribs, it will take all your You shall love Adonai your God with all your heart time of rising up. Some see heart with all your soul, and with all that is yours. the Sh’ma as a basic Jewish הַ יּ֖וֹ ם עַ ל־לְבָ בֶֽך׃ וְ ִ שׁנַּ נְ תָּ ֣ ם לְ בָ ֔נֶ י ך ְ ו דִ בַּרְתָּ֖ ָ בּ֑ם ְבּשִׁבְתְּך֤ it will not be long, it will creed, and so its repetition ְ בּבֵ י תֶ֨ ֙ך וּ בְ ֶ ל כְ תְּ ֣ך בַ דֶּ֔ רֶ ך וּ בְ ׇ שׁכְ בְּך֖ וּבְקוּמֶ ֽ ך׃ occupy your thought These words that I command you this day as a city is occupied, as a shall be taken to heart. is a constant reiteration of -faith. Another interpreta וּ קְ ַ שׁרְ תָּ ֥ ם ְ ל א֖ וֹת עַ ל־יָדֶ ֑ ך וְ הָ י֥וּ ֹלְט טָ פ֖ ֹת ֵ בּ֥ין עֵ ינֶ ֽיך׃ bed is occupied it will take all your ﬂesh, it Teach them again and again to your children; tion of the Sh’ma is that

it is addressed not to God וּ ַ כְתבְ תָּ ֛ ם עַ ל ־מְ זֻ ז֥ וֹת ֵ בּיתֶ ֖ ך וּ בִ שְׁעָרֶ ֽ יך׃ will not be simple speak of them when you sit in your home, Festivals Assembly but to the community of דברים ו׃ד-ט ,when you walk on your way You are coming into us Israel: when we sit together who cannot withstand when you lie down, and hear each other pray, we come to understand and you and when you rise up. that though each of us may have very different you are coming into us Bind them as a sign upon your hand spiritual lives, we are “one” in our humanity. The who never wanted to souls that reside in each of us are formed by the withstand you and as a symbol above your eyes; one God. Through the recitation of the Sh’ma, we you are taking parts of inscribe them upon the doorposts of your home Rabbinical affirm this common yet plural community. us into places never The Sh’ma consists of three paragraphs taken and on your gates. Shabbat planned from the Torah. The first talks of our love for God, you are going far away with V’ahavta et Adonai elohekha b’khol l’vav’kha u-v’khol nafsh’kha the the second describes the terrible consequences of pieces of our lives u-v’khol me’odekha. V’hayu ha-d’varim ha-eileh asher anokhi for deserting a religious and moral life, and the third by it will be short, it will take m’tzav’kha hayom al l’vavekha. V’shinantam l’vanekha v’dibarta emphasizes both religious practice and the funda- all your breath bam, b’shivt’kha b’veitekha u-v’lekht’kha va-derekh u-v’shokhb’kha mental Jewish story: the exodus from Egypt. u-v’kumekha. U-k’shartam l’ot al yadekha v’hayu l’totafot bein -This is the congre . ּבָר ּו ְך ׁשֵם it will not be simple, it will PRAISED BE THE NAME become your will einekha. U-kh’tavtam al mezuzot beitekha u-visharekha. 2016 gational response to the biblical verse. Because it

—adrienne rich 11111111111111111Deuteronomy 6:4–9 Shalem is the only line of this paragraph that is not bibli- © cal, it is said quietly.

Which words does . הַ ְ ּדבָרִ ים הָאֵ ּלֶה Lev THESE WORDS the verse refer to? Some scholars think that the phrase “these words” refers to the Decalogue, which was recited just before the Sh’ma in the ancient synagogue. In its current context, this

Siddur Copyright phrase may refer to the previous sentence, which contains the command to love (v’ahavta). In this view, we are to walk through life constantly reminded that with each step we take, we can bring the perspective of love.

265 ערבית לחול · קריאת שמע וברכותיה WEEKDAY · EVENING SERVICE · SH’MA AND ITS BLESSINGS 265 וְהָיָה If You Will Hear”: If you will hear and obey the mitzvot that I command you this IF YOU WILL HEAR“ Although in its .אִ ׁ ָ ם־ש ֹֽ מ עַ וְ הָ יָ֗ ה אִ ם־ ָ שׁמ֤ ֹ עַ תִּ שְׁמְע֙וּ אֶ ל־מִ צְ ֹתַ֔ י אֲ שֶׁ֧ר ֹאָנ כִ ֛ י מְ צַ ֶ וּ֥ה -biblical context the conse אֶ תְ כֶ ֖ ם הַ יּ֑וֹם ֲ לְאַהבָ֞ה אֶת־יהו֤ה ֙אֱלהֵיכֶם וּ ֔לְעׇבְדוֹ בְּכׇ ל־ An Interpretive day, to love and serve Adonai your God with all your heart Translation and all your soul, then I will grant the rain for your land in quences of sin mentioned in this paragraph were לְבַבְכֶ ֖ם וּ בְ כׇ ל ־ נַ פְ שְׁכֶֽם׃ וְנָתַתִּ֧ י מְטַ ר־אַרְ צְכֶ ֛ם ְ בּעִ תּ֖ וֹ יוֹרֶ ֣ ה If you faithfully obey My season, rain in autumn and rain in spring. You shall gather in laws today, and love Me, probably understood literally, in the liturgy they can וּ מַ ְ ל ק֑ וֹשׁ וְ אָ סַ פְ תָּ ֣ דְ גָ ֔נֶ ך וְתִ ֹיר ְ שׁך֖ וְיִצְהָרֶ ֽ ך׃ וְנָתַתִּ֛ י ֵ ע֥שֶׂ ב I shall give you your liveli- your grain and wine and oil; I will provide grass in your fields -be understood metaphori בְּשָׂדְך֖ לִבְהֶמְתֶּ֑ך וְאָכַלְתָּ֖ ָ וְשׂבָ ֽ עְ תָּ ׃ הִ שָּׁ מְ ר֣ וּ לָ כֶ ם ֶ פּן־יִפְתֶּ֖ ה hood in good time and for your cattle and you shall eat and be satisfied. Take care ֔ in full measure. You shall lest your heart be tempted, and you stray and serve other cally. After all, many people who recited this paragraph ְ ל בַ בְ כֶ ֑ ם וְ סַ רְ תֶּ֗ ם וַ עֲ בַ דְ תֶּ ֙ם אֱ להִ֣ים אֲ חֵ רִ ֔ י ם וְ הִ שְׁתַּחֲ וִ יתֶ ֖ ם work and reap the results of your labor, satisfied with gods and bow to them. Then Adonai’s anger will flare up were not living off the land. Rather, one way of ָ ל הֶ ֽ ם ׃ וְ חָ רָ֨ ה אַ ֜ף־יהוה ָ בּכֶ֗ ם וְ עָ צַ֤ר אֶ ת ־ הַ שָּׁ מַ֨ ֙יִם וְ לא־יִהְ יֶ ֣ה what you have achieved. against you, and God will close up the sky so that there will Be careful, however. Let understanding what the מָ טָ֔ר ָ וְהָ֣אֲדמָ֔ ה ל֥א תִתֵּ֖ן אֶת־יְבוּ ָ ֑ל הּ וַ אֲ בַ דְ תֶּ ֣ם מְ הֵ רָ֗ ה מֵ עַ ֙ל not your heart be seduced, be no rain and the earth will not yield its produce. You will paragraph conveys may lured after false goals, be that the observance of הָאָ֣רֶץ ֹהַטּ בָ ה אֲ ֶ ֥ שׁר יהו֖ ה ֹנתֵ֥ן לָכֶֽם׃ וְשַׂמְתֶּם אֶ ת־דְּ בָרַ ֣ י quickly disappear from the good land that Adonai is giving ֔ ֙ seeking alien ideals, lest you. Therefore, impress these words of mine upon your heart Torah and a life of walking אֵ֔ לֶּ ה עַ ל ־ לְ בַ בְ כֶ ֖ ם וְ עַ ל ־ נַ פְ ְ שׁכֶ ֑ם וּ קְ ַ שׁרְ תֶּ֨ ם ֹאתָ֤ם לְאוֹ ֙ת God’s image depart from you and you sink, becom- and upon your soul. Bind them as a sign upon your hand and on the path of mitzvot leads to a rich life, a life עַ ל ־ יֶ דְ כֶ֔ ם וְ הָ י֥וּ לְטוֹ טָ פ֖ ֹת ֵ ֥ בּין עֵ ינֵ יכֶֽם׃ וְ לִ מַּדְתֶּ ֥ ם ֹאתָ ֛ ם ,ing desolate, and lose as a symbol above your eyes; teach them to your children

Festivals that seems fertile. Without your joyous, God-given Assembly the cultivation of a spiritual אֶ ת־ ְ בּ ֵ נ י כֶ ֖ ם ְ ל דַ ֵ בּ֣ר ָ בּ֑ם ְבּשִׁבְתְּך֤ ְ בּבֵ י תֶ֨ ֙ך וּבְלֶכְתְּך֣ ֶ֔בַדּרֶ ך heritage. by speaking of them when you sit in your home, when you —andré ungar walk on your way, when you lie down, and when you rise life, we may be left with a sense of emptiness, of וּ בְ ׇ שׁכְ בְּך֖ וּבְקוּמֶ ֽ ך׃ וּכְתַבְתָּ֛ם עַל־מְזוּ ז֥ וֹת ֵ בּיתֶ ֖ ך וּ בִ שְׁעָרֶ ֽ יך׃ and having been diverted by ְ ל מַ֨ עַ ן ִ י רְ ֤בּוּ ֙יְמֵיכֶם וִ ימֵ ֣ י ְ בנֵ י כֶ֔ ם עַ֚ ל הָ אֲ דָ מָ֔ ה אֲ ֶ֨שׁ ר נִ ְשׁ ַ בּ֧ע up. Inscribe them upon the doorposts of your home and on your gates. Then your days and the days of your children, on entertainments but never .having lived life fully יהו֛ה ֹלַאֲב ֵ תיכֶ ֖ם לָתֵ ֣ ת לָהֶ ֑ם ִ כּי מֵ ֥ י הַ שָּׁ מַ֖ יִם עַ ל־הָאָ ֽרֶ ץ׃ ,the land that Adonai swore to your ancestors to give them ADONAI SAID TO MOSES דברים יא׃יג-כא will be as many as the days that the heavens are above the Rabbinical וַ ּיֹאמֶ ר יהוה אֶ ׁל־מֹשֶה earth. 1111111111111111 Deuteronomy 11:13–21 The ancient rabbis . ֵ ּלאמֹר Shabbat

emphasized that the last ֹ֥וַיּאמֶר יהו֖ ה אֶ ל־מֹ ֶ ֥ שׁה ֵ לּ א מֽ ֹ ר ׃ דַּ ֵ֞בּר אֶ ל־בְּנֵ֤י ֙יִשְׂרָאֵל the Adonai said to Moses: Speak to the people Israel, and in- ,words of this paragraph ַ וְאָמרְ תָּ ֣ אֲ לֵ הֶם וְעָשׂוּ לָהֶ ֥ם צִ יצִ֛ת עַ ל־ ַ כּ ְ נ פֵ ֥ י בִ ְ ג דֵ יהֶ ֖ם for -struct them that in every generation they shall put tzitzit on by ֨ ֔ the injunction to remem ,ber the exodus from Egypt לְדֹ ֹר תָ ֑ ם וְ נָ תְ נ֛ וּ עַ ל־צִ יצִ֥ת הַ כָּנָ֖ף פְּתִ֥ יל תְּ כֵ ֽלֶ ת׃ וְהָ יָ ֣ה the corners of their garments, placing a thread of blue on the was the prime reason for its inclusion in the Sh’ma. In ֮לָכֶם ֒לְצִיצִת וּרְאִ יתֶ ֣ ם ֹא ֗תוֹ וּ ֙זְכַרְתֶּם אֶ ת־כׇּל־מִצְֹ֣ת ֔יהוה tzitzit, the fringe of each corner. That shall be your tzitzit; you

shall look at it and remember all the mitzvot of Adonai, and 2016 Jewish theology, the exodus anticipates the redemption וַעֲשִׂ יתֶ ֖ ם ֹאתָ֑ם ֨וְלא ֜תָתוּרוּ אַחֲרֵ֤י ֙לְבַבְכֶם וְאַחֲרֵ֣י עֵי נֵ י כֶ֔ ם Shalem

fulﬁll them, and not be seduced by your eyes and heart as they © .in the future: true freedom אֲ ֶ שׁר־אַתֶּ ֥ ם ֹזנִ֖ים ֵ אַחֲרי הֶ ֽ ם ׃ לְמַ ֣עַ ן תִּ זְ כְּרוּ וַעֲשִׂ יתֶ ֖ ם lead you astray. Then you will remember and fulﬁll all My ֔ The means of achieving ,redemption, we are taught אֶ ת־כׇּל־מִצְֹתָ֑י וִהְיִיתֶ֥ם קְדֹשִׁ֖י ם לֵ אלהֵ יכֶֽם׃ אֲ ֞נִ י יהו֣ ה mitzvot, and be holy before your God. I am Adonai your God, Lev who brought you out of the land of Egypt to be your God. I am is remembering our respon- sibility to live lives that are אֱ ל הֵ י כֶ֗ ם אֲ ֶ֨שׁר הוֹצֵ֤אתִי ֙אֶתְכֶם מֵ אֶ ֣ רֶ ץ מִ צְ רַ֔ יִ ם לִ הְ י֥וֹת Adonai your God—111111111111Numbers 15:37–41 .holy לָכֶ֖ם לֵאלהִ֑ים אֲנִ֖י יהו֥ ה אֱלהֵ יכֶ ֽם׃ במדבר טו׃לז-מא

Truly Siddur Copyright TRULY—THIS IS OUR ENDURING AFFIRMATION אֱמֶת :When there is a minyan, the leader adds So closely .אֱמֶ ת וֶאֱ ּמונָה :Adonai your God—truly— When there is a minyan, the leader adds ▶ was the Sh’ma linked with ◀ יהוה אֱ להֵ יכֶ ם – אֱמֶ ת – This is our enduring afrmation, binding on us: that Adonai this b’rakhah, the blessing of redemption, that the וֶאֱמוּנָ ה ׇ כּ ֹל־זאת, וְקַ יָּ ם עָ לֵ ֽינוּ, ִ כּי הוּא יהוה אֱ להֵ ֽינוּ is our God and there is none other, and we, Israel, are God’s rabbis insisted that its ﬁrst וְאֵ ין זוּלָתוֹ, וַאֲנַֽחְנוּ יִ שְׂ רָ אֵ ל עַ מּוֹ . הַ פּוֹדֵֽנוּ ַ מִיּד מְ לָכִ ים, people. God is our sovereign, redeeming us from earthly rulers, delivering us from the hand of all tyrants, bringing word—“truly”—be recited along with the very last מַ לְ כֵּֽנוּ הַגּוֹאֲלֵֽנוּ מִ ַ כּף כׇּל־הֶעָרִיצִים. ֵ הָאל הַ נִּפְרָ ע judgment upon our oppressors, just retribution upon all our words of the Sh’ma, so continued לָֽנוּ מִ צָּרֵ ֽ ינוּ , ְ ו הַ מְ שַׁלֵּם גְּמוּל לְכׇ ל־אוֹ יְ בֵ י נַ פְ שֵֽׁנוּ, ,mortal enemies

266 ערבית לחול · קריאת שמע וברכותיה WEEKDAY · EVENING SERVICE · SH’MA AND ITS BLESSINGS 266 Emunah: Faith performing wonders beyond understanding, marvels beyond continued -the leader reads them to ֹהָעשֶׂ ה גְדוֹלוֹת עַד אֵין חֵֽקֶ ר, וְנִפְלָאוֹ ת עַ ד אֵ ין מִ סְ ָ פּר. Emunah or “faith” is all reckoning. God places us among the living, not allowing our gether: Adonai eloheikhem הַ שָּׂ ם נַ פְ שֵֽׁנוּ ַ בּחַ יִּ י ם, וְ לא נָ תַ ן לַ מּוֹט רַגְלֵֽנוּ. related to the Hebrew word “Amen.”.. . Emunah steps to falter, and leads us past the false altars of our enemies, emet. Thus we affirm that .God is true, or truth itself הַ מַּדְרִ יכֵֽנוּ עַ ל בָּמוֹת אוֹיְבֵ ֽינוּ, וַיָּֽרֶ ם קַרְ נֵֽנוּ עַ ל ׇ כּל־שׂוֹנְאֵ ֽ ינוּ. in the Bible . . . has the exalting us above all those who hate us. Adonai avenged us The world as it is presented ֹהָעֽשֶׂ ה לָּֽנוּ נִסִּ ים וּנְקָמָ ה בּ ְֹפַרְעה, sense of afrmation and with miracles before Pharaoh, ofered signs and wonders in trust, a commitment to us is a world in which the totality of truth is אוֹתוֹת וּמוֹפְתִ ים בְּאַדְמַ ת בְּנֵ י חָ ם. ,of the entire self to the the land of Egypt. God smote, in anger, all of Egypt’s firstborn truth as told, seen, or brought Israel from its midst to lasting freedom, and led them hidden; its full revelation .constitutes redemption הַ ַמּכֶּה בְעֶבְרָתוֹ ׇ כּל־בְּכוֹרֵ י מִ צְרָ ֽיִ ם , witnessed. . . . “Believe” is through the divided water of the Sea of Reeds. As their pursu- too intellectual a term. . . . While .הַ ּמ ַּכֶה GOD SMOTE וַיּוֹ צֵ א אֶ ת ־ עַ מּוֹ יִשְׂרָאֵל מִתּוֹכָם לְחֵרוּת עוֹלָ ם. ers and enemies drowned in the depths, God’s children beheld For the Bible as well as for the first paragraph of the Sh’ma talks of love, the הַ ַ מּעֲבִ יר בָּנָ יו ֵ בּין גִּזְרֵ י יַ ם סוּף, the early rabbis, emunah the power of the Divine; they praised and acknowledged connotes afrmation with God’s name, ▶ willingly accepting God’s sovereignty. Then exodus from Egypt reminds אֶ ת־רוֹדְ פֵיהֶ ם וְאֶ ת־שׂוֹנְאֵיהֶ ם בִּתְהוֹמוֹ ת טִ ַ בּע. the entire self, afrmation Moses, Miriam, and the people Israel joyfully sang to You: us that sometimes justice is achieved only by battling וְרָאוּ בָנָיו גְּבוּרָתוֹ, ִשׁבְּחוּ וְהוֹדוּ לִ שְׁמוֹ. .even unto martyrdom This is more than one ▶ U-malkhuto b’ratzon kiblu aleihem, moshe u-miryam u-v’nei yisrael for it. ◀ וּמַלְכוּתוֹ בְּרָצוֹ ן קִ בְּלוּ עֲ לֵ יהֶ ם, :would do for mere “belief” l’kha anu shirah, b’simhah rabah v’amru khulam Festivals After the .מִרְ יָ ם MIRIAM מֹ ֶ שׁה וּמִרְ יָ ם וּבְנֵי יִשְׂרָאֵל לְך עָנוּ ִ שׁירָ ה ְ בּשִׂ מְ חָ ה רַ ָ בּה, in an idea, especially one Assembly that is not proven. . . . It “Who is like You, Adonai, among the mighty! Who is like You, deliverance at the Sea, we are told that Moses led the וְאָמְרוּ כֻלָּ ם׃ ”!is perhaps for this reason adorned in holiness, revered in praise, working wonders that the afrmations in the and men in song and Miriam, in great philosopher Moses Mi khamokha ba-eilim Adonai, mi kamokha nedar bakodesh, response, led the women in .joyous singing מִי כָ מֽ ֹכָה בָּאֵלִם יהוה, מִי ָ כּ מֽ ֹכָה נֶאְדָּר בַּ קּֽ ֹדֶ שׁ, .Maimonides’ (1138–1204) nora t’hilot, oseh feleh Thirteen Articles of Faith .מִ י כָ מֹֽ כָ ה WHO IS LIKE YOU נוֹרָא תְהִלֹּת, עֽ ֹשֵׂה פֶ ֽלֶ א. Your children recognized Your sovereignty, as You split the sea began each statement Exodus 15:11. מַלְכוּתְך רָאוּ בָנֶ ֽיך, בּוֹקֵ ֽעַ יָ ם לִפְ נֵ י מֹ ֶ שׁה, with: “I believe with a before Moses. “This is my God,” they responded, and said: Rabbinical whole faith . . .” Belief in the “Adonai will reign forever and ever.” Shabbat YOUR CHILDREN RECOG- articles would not sufce NIZED YOUR SOVEREIGNTY זֶה אֵלִי עָנוּ וְאָמְרוּ׃ the Or “Your .מַ לְ כ ּו ָתְך רָ א ּו בָנֶ ָֽיך :without emunah sh’leimah, Malkhut’kha ra’u vanekha, bokei∙a yam lifnei moshe, zeh eili anu v’amru for a faith that carries us far Adonai yimlokh l’olam va-ed. children saw Your domin- יהוה יִמְ לך ֹלְעלָם וָ עֶ ד. by beyond just “believing” ion.” To view the end of slavery and oppression is to ◀ וְנֶאֱמַ ר׃ ִכּי פָדָה יהוה ֹאֶת־יַעֲקב, into the realm of the deep- ▶ And so it is written: “Adonai has rescued Jacob and est sureness. redeemed him from the hand of those more powerful than he.” see God’s dominion.

—arthur green 2016 יהוה ADONAI WILL REIGN וּגְאָלוֹ מִ ַ יּ ד חָ זָ ק מִ מֶּֽנּוּ. בָּרוּך אַתָּ ה יהוה, גָּאַ ל יִשְׂרָאֵ ל. .Barukh atah Adonai, who redeemed the people Israel ְ Shalem .Exodus 15:18 .יִמְ ל ֹך © .V’ne∙emar: ki fadah Adonai et yaakov, u-ge’alo miyad hazak mimenu ▶ כִּי ADONAI HAS RESCUED הַ שְׁ כִּ יבֵ ֽנוּ יהוה אֱ להֵ ֽינוּ לְ שָׁלוֹם, וְהַעֲמִידֵֽנוּ מַ לְ כֵּֽנוּ לְחַ יִּ ים, .Barukh atah Adonai, ga∙al yisrael Lev . Jeremiah 31:11. ָפדָ ה יהוה וּפְרוֹשׂ עָ לֵ ֽינוּ סֻ ַ כּת שְׁלוֹמֶֽ ך, וְתַקְּ נֵֽנוּ בְּעֵצָ ה טוֹבָ ה מִ לְּפָ נֶ ֽיך, Peace in the Night ALLOW US . . . TO SLEEP This prayer, added . ׁ ְהַש כִּי ֵ בֽנ ּו וְהוֹשִׁיעֵֽנוּ לְמַ ֽעַ ן שְׁמֶ ֽ ך. וְהָגֵ ן בַּעֲדֵֽנוּ, וְהָסֵ ר מֵ עָ לֵ ֽינוּ אוֹיֵ ב, Allow us, Adonai our God, to sleep peacefully; awaken us to after reciting the Sh’ma in דֶּֽבֶר, וְחֶֽרֶ ב, וְרָעָב, וְיָגוֹ ן, וְ הָ סֵ ר שָׂטָ ן מִ לְּפָ נֵ ֽינוּ וּמֵאַחֲרֵ ֽ ינוּ, life, O sovereign. Spread over us Your canopy of peace, restore

Siddur Copyright the evening, speaks to the .fears of the night וּבְצֵ ל ְכּנָפֶֽיך תַּסְתִּירֵֽנוּ, ִ כּי אֵ ל שׁוֹמְרֵֽנוּ וּמַצִּ ילֵֽנוּ אָ ֽתָּ ה, us with Your good counsel, and save us for the sake of Your כִּי אֵל מֶֽלֶך חַנּוּן וְרַחוּם אָ ֽתָּ ה, ◀ וּשְׁמוֹר צֵאתֵֽנוּ וּבוֹאֵֽנוּ, ,name. Shield us. Remove from us enemies, pestilence, sword starvation, and sorrow; remove the evil forces that surround us. לְחַ יִּ ים וּ לְ שָׁלוֹם, מֵעַתָּ ה וְעַ ד עוֹלָ ם. Shelter us in the shadow of Your wings, for You, God, watch בָּ ר וּ ך אַ ָ תּה יהוה, שׁוֹמֵ ר עַ מּוֹ יִ ְ שׂרָ אֵ ל לָ עַ ד. -over and deliver us, and You are sovereign, merciful and com passionate. ▶ Ensure our going and coming for life and peace, now and forever. Barukh atah Adonai, eternal guardian of Your people Israel.

267 ערבית לחול · קריאת שמע וברכותיה WEEKDAY · EVENING SERVICE · SH’MA AND ITS BLESSINGS 267 The Dream of Many congregations omit the following paragraphs after Shabbat or a Festival: Many congregations omit the following paragraphs after Shabbat or a Festival: MAY ADONAI BE BLESSED FOREVER AND EVER; AMEN ּבָר ּו ְך יהוה AND AMEN בָּ רוּך יהוה לְ עוֹלָ ם, אָמֵ ן וְאָמֵ ן. .a New Day May Adonai be blessed forever and ever; amen and amen -Stylisti .לְע ֹולָ ם, אָמֵ ן וְאָמֵן בָּ ר וּ ך יהוה מִ ִצּיּוֹן, ֹשׁכֵן יְר וּשָׁ לָ ֽ יִ ם, הַ לְ ל וּ יָ הּ. Creator of peace, compas- May Adonai be blessed from Zion, Adonai who dwells in sionate God, Jerusalem, halleluyah. cally this prayer is typical guide us to a covenant of -of much early liturgi בָּ ר וּ ך יהוה אֱ להִ ים אֱ ל הֵ י יִ שְׂרָאֵ ל, ֹע ֵ שׂה נִ פְ לָ אוֹת לְ בַ דּוֹ. ,Bless Adonai who is God, the God of Israel, doer of wonders cal writing. Until its last וּ בָ ר וּ ך שֵׁ ם כְּ בוֹדוֹ לְ ע וֹ לָ ם, peace with all of Your creatures, alone. paragraph, it is composed entirely of verses from the וְ יִמָּ לֵ א כְ בוֹדוֹ אֶ ת־כׇּ ל־הָאָ ֽרֶ ץ, אָמֵ ן וְאָמֵ ן. ;birds and beasts May God’s glorious name be blessed forever and ever as well as all humanity may God’s glory fill the whole world; amen and amen. Bible—mostly Psalms, but other books of the Bible as יְ הִ י כְ בוֹד יהוה לְעוֹלָ ם, יִ ְ שׂמַ ח יהוה בְּ מַ עֲ ָ שׂיו. reflecting Your image of -well—especially those pas יְהִי שֵׁם יהוה ֹמְב רָ ך, מֵ עַ ָ תּה וְ עַ ד ע וֹ לָ ם. compassion and peace. May the glory of Adonai be forever; may Adonai rejoice with Give us strength what Adonai has created. sages that are themselves to help sustain Your prom- -prayers. Each verse men כִּ י לא יִ ֹטּשׁ יה ו ה אֶ ת־עַ מּוֹ בַּ עֲ בוּר שְׁ מוֹ הַ ָ גּדוֹל, .May the name of Adonai be blessed now and forever tions a word or concept כִּ י הוֹאִ יל יהוה לַ עֲ שׂוֹת אֶתְ כֶ ם לוֹ לְעָ ם. ised covenant abolishing blind strife Surely Adonai will not abandon God’s people, if only for the sake included in the previous verse. The prayer begins by וַ ַ יּרְ א כׇּ ל ־ הָ עָ ם וַ ִ יּפְּ ל וּ עַ ל פְּ נֵ יהֶ ם, ,and bloody warfare, so of the greatness of the divine name that they will no longer for Adonai desired to make you a people dedicated to the Divine. praising God, then moves devastate on to promises of messianic וַ ֹיּ א מְ ר וּ ׃ יהוה הוּא הָ אֱ להִ ים, יהוה הוּא הָאֱ להִ ים. Festivals Assembly times, and finally adds a וְהָיָה יהוה ֶ לְמֶֽלך עַ ל כׇּ ל־הָאָ ֽרֶ ץ, the earth, so that discord When all the people saw, they bowed down and said, “Adonai is will no longer tear us God; Adonai is God.” personal note of placing one’s own care in God’s בַּ יּוֹם הַ הוּא יִ הְ יֶ ה יהוה אֶ חָ ד וּשְׁ מוֹ אֶ חָ ד. .asunder Adonai shall be acknowledged sovereign of all the earth. and hands. This conclusion is ְ י הִ י חַ סְ דְּך יהוה עָלֵֽינוּ, ֶ כַּאֲשׁר יִחַ ֽ לְ נוּ לָ ך. Then all that is savage and brutal will vanish, On that day Adonai shall be one, and the name of God one. especially fitting for the and we shall fear evil no Shower Your kindness upon us, for our hope is in You. evening, when the fears of more. the night stir the soul; it הוֹשִׁיעֵֽנוּ יהוה אֱ להֵֽי נ וּ, וְ קַ בְּ צֵֽנוּ מִ ן הַ גּוֹיִ ם, ,Help us, Adonai our God, and gather us from the nations Guard our coming Rabbinical is the only portion of the prayer not composed of לְהוֹדוֹת ֵ לְשׁם קׇ דְ שֶׁ ֽ ך, ְ ל הִ שְׁ ַ תּבֵּ ֽ חַ בִּ תְ הִ לָּתֶ ֽ ך. and our going, now that we might acknowledge Your holy name and find glory in biblical verses. The opening כׇּ ל־גּ וֹ יִ ם אֲ שֶׁ ר עָ ִֽשׂיתָ ֽ ֹיָבא וּ וְ יִ שְׁ תַּחֲווּ לְפָנֶֽיך אֲדֹנָ י, וִ יכַ בְּ דוּ לִשְׁ מֶ ֽ ך. toward waking, now praising You. Shabbat toward sleep, the All the nations You created shall come and bow before You, our verses begin with the word barukh, and the prayer at כִּ י גָ דוֹל אַ תָּה ֹוְע ֶ שׂה נִפְ לָ אוֹת, אַ ָ תּה אֱ להִ ים לְ בַ ֶ ֽ דּך. always within Your tran- for

master, and honor Your name. by the end also begins with וַאֲנַֽחְנוּ עַמְּ ך וְצֹאן מַרְ עִ יתֶ ֽ ך, נוֹדֶ ה ְ לּך לְ עוֹלָ ם, .quil shelter Beloved are You, Sovereign For You are great and You act wondrously; You alone are God. several phrases containing —the initial word barukh לְ דוֹר וָ דוֹר נְסַ פֵּ ר ְ תּהִ לָּתֶ ֽ ך. of peace, And we, Your people, the ﬂock whom You shepherd, shall whose embrace encom- thus forming a frame for

acknowledge You always, praising You, one generation to 2016 passes the people Israel the entire prayer. and all humanity. the next. Shalem © According to the —jules harlow Babylonian sages, the geonim, this prayer was added to the evening liturgy so that all would have time to arrive in the synagogue and then Lev leave together; walking together, the group could oﬀer protection from marauders. Since on Saturday night people had already gathered for the afternoon prayer and for study, there was no need to include it then. The verses quoted are: Psalms 89:53, 135:21, 72:18–19, 104:31, 113:2; 1 Samuel

Siddur Copyright 12:22; 1 Kings 18:39; Zechariah 14:9; Psalms 33:22; 106:47; 86:9–10; 79:13. ,Kings 18:39. In the Bible 1 . וַ ּיַרְ א כׇּל־הָעָם WHEN ALL THE PEOPLE SAW this verse describes the reaction of the people when Elijah’s sacriﬁcial oﬀering brings storm clouds, thus ending the drought that had plagued Israel. Perhaps, though, the liturgist has deliberately placed the verse here devoid of context. What we see is not an event beyond natural circumstance, like the miraculous response to Elijah; rather, we see the everyday that is miraculous: going to sleep at night and waking in the morning.

268 ערבית לחול · קריאת שמע וברכותיה WEEKDAY · EVENING SERVICE · SH’MA AND ITS BLESSINGS 268 MAY ADONAI BE BLESSED BY בָּ ר וּ ך יהוה בַּ יּ וֹ ם, בָּ ר וּ ך יהוה בַּ ָ לּֽיְלָ ה, ,May Adonai be blessed by day -This ﬁ . ּבָר ּו ְך יהוה ַּב ּי ֹום DAY nal passage of the b’rakhah בָּ רוּך יהוה בְּשׇׁ כְבֵ ֽנוּ, ָ בּרוּך יהוה בְּ קוּמֵ ֽ נוּ, ,may Adonai be blessed at night is no longer composed ִ כּי בְ יָדְ ך נַפְ שׁוֹת הַ חַ ִ יּים וְהַמֵּתִ ים, ,may Adonai be blessed as we lie down may Adonai be blessed as we arise. of biblical verses strung together to form a new אֲשֶׁ ר בְּיָ דוֹ ֶ נֶֽפשׁ כׇּ ל־חָ י וְ רֽ וּחַ כׇּ ל ־ בְּ ַ שׂר אִ ישׁ. prayer; instead, we now בְּיָדְ ך אַפְקִ יד רוּחִ י, פָּדִֽ יתָ ה אוֹתִ י יהוה אֵ ל אֶ ֽמֶ ת. .In Your hands is the spirit of the living and the dead In Your hands is the breath of every living being and the spirit of have thoughts expressed אֱ ל הֵ ֽ י נ וּ שֶׁ בַּ שָּׁמַֽ ִ י ם, יַחֵ ד שִׁ מְ ך, ְ ו קַ ֵ יּם מַ לְ כוּתְ ך ָ תּמִ יד, every person. in post-biblical language that use biblical verses as וּמְ לוֹך עָ לֵ ֽינוּ לְעוֹלָ ם וָעֶ ד. Into Your hands I entrust my spirit; You are my redeemer, Adonai, prooftexts: “the breath of every living being and יִרְ אוּ עֵ ינֵ ֽינוּ, .faithful God ”the spirit of every person וְ יִ שְׂמַ ח לִבֵּ ֽנוּ, ,God in heaven, may Your name be one (Job 12:10) and “into Your hands...” (Psalm 31:6). It is וְ תָ גֵ ל נַ פְ שֵֽׁנוּ בִּ ישׁוּעָתְ ך בֶּאֱמֶ ת, ,may Your sovereignty be established forever an appropriate prayer for בֶּ אֱ מ וֹ ר לְ צִ יּוֹן, מָ לַ ך אֱ להָ ֽיִ ך. .and may You rule over us always May our eyes see, may our hearts rejoice, and may our spirit sing the evening: before I go to sleep, “into Your hands I יהוה מֶֽלֶך, יהוה מָלָך, יהוה יִמְלך ֹלְע לָ ם וָעֶ ד. with Your true triumph, when in Zion it shall be entrust my spirit, God.” Festivals ◀ כִּ י הַ מַּ לְכוּת שֶׁ ְ לּך הִ יא, וּלְעֽ וֹלְמֵ י עַ ד תִּמְ לוֹך בְּכָ בוֹד, Assembly declared, “Your God reigns.” -HATZI KADDISH. As re כִּ י אֵ י ן לָֽנוּ מֶֽ לֶ ך אֶ לָּא אָֽ ָ תּה. Adonai is sovereign, Adonai has always been sovereign, marked upon earlier, the

בָּ ר וּ ך אַ ָ תּה יהוה, הַמֶּ ֽלֶ ך בִּכְ בוֹדוֹ ָ תּמִ י ד יִ מְ לוֹך עָ לֵ ֽינוּ לְ עוֹלָ ם and Adonai will be sovereign forever. evening service consists :of two central moments וָ עֶ ד, וְ עַ ל כׇּ ל ־ מַ עֲ ָ שׂיו. For sovereignty is Yours, and You shall rule in glory forever and ▶ the recitation of the Sh’ma ever; we have no ruler but You. and the Amidah, the silent Barukh atah Adonai, the Sovereign who in glory shall rule over us personal prayer. The Hatzi Rabbinical forever, and over all Your creation. Kaddish separates the two ,sections. Its central line חֲ צִ י קַ ִ דּישׁ Shabbat

the Leader: y’hei sh’meih raba m’varakh,

for “May God’s great name be

acknowledged,” expresses ִ י תְ ַגּ ַ דּל ְ ו ִ י תְ קַ ַ דּשׁ שְׁ מֵ הּ רַ בָּ א, בְּעָ לְמָ א ִ דּי בְ רָ א, כִּ רְ ע וּ תֵ הּ, Hatzi Kaddish by the same thought as the ,call to worship, bar’khu ְ ו ַ י מְ ִ ל י ך מַ ְ ל כ וּ תֵ הּ בְּ חַ ֵ יּיכוֹן וּבְ יוֹמֵ יכוֹן וּבְחַ ֵ יּי דְ כׇ ל־בֵּ ית :Leader with which the evening יִ שְׂרָאֵ ל, בַּעֲ גָלָ א וּבִזְמַ ן קָרִ יב, וְאִמְ רוּ אָמֵן. May God’s great name be exalted and hallowed throughout the created world, as is God’s wish. May God’s sovereignty 2016 service began. It is as if the Shalem Congregation and Leader: leader is calling us to a new soon be established, in your lifetime and in your days, and in © service of personal prayer יְהֵא שְׁמֵהּ רַ בָּא מְבָרַך לְעָלַם וּלְעָלְמֵי עָ ְ ל מַ ָיּא. the days of all the house of Israel. And we say: Amen. that begins here. Lev Leader: Congregation and Leader: MAY GOD’S GREAT NAME The seven .יְהֵ א ׁש ְּמֵה רַ בָּא יִ תְ בָּ רַ ך וְ יִ שְׁ ַ תּבַּ ח וְ יִ תְ פָּ אַ ר וְ יִ תְ רוֹמַ ם וְ יִ תְ נַ ֵ שּׂא וְ יִ תְ הַ ַ דּר !May God’s great name be acknowledged forever and ever words of this response are an almost exact Aramaic וְ יִ תְ עַ ֶ לּה וְ יִ תְ הַ ַ לּל שְׁ מֵ הּ דְּקֻדְשָׁ א, בְּרִ יך הוּא, לְעֵֽ ָ לּא מִ ן ׇ כּל־ .Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya

Siddur Copyright translation of the Hebrew [לְעֵֽלָּא לְעֵֽ ָ לּא מִ כׇּ ל־ :Leader: [between Rosh Hashanah and Yom Kippur we substitute refrain commonly used in -the ancient Temple in Jeru בִּ רְ כָתָ א וְשִׁ ירָתָ א ֻ תּשְׁ בְּ חָתָ א וְנֶחָמָתָ א דַּאֲמִ ירָ ן בְּעָ לְמָ א, May the name of the Holy One be acknowledged and salem: barukh shem k’vod וְאִמְ רוּ אָמֵן. ,cele brated, lauded and worshipped, exalted and honored extolled and acclaimed—though God, who is blessed, malkhuto l’olam va-ed, “Praised be the name of the b’rikh hu, is truly [between Rosh Hashanah and Yom Kippur we add: far] one whose glorious sovereignty is forever and ever.” beyond all acknowledgment and praise, or any expressions This line is familiar to us today as the response fol- of gratitude or consolation ever spoken in the world. lowing the ﬁrst verse of the Sh’ma. In ancient Israel, it may have been the standard response to a call by And we say: Amen. the leader of the service.

269 ערבית לחול · קריאת שמע וברכותיה WEEKDAY · EVENING SERVICE · SH’MA AND ITS BLESSINGS 269 תפילת העמידה למוצאי שבת ויום טוב Amidah for the Conclusion of Shabbat and Festivals

Weekday Prayer The evening Amidah is recited silently through its conclusion on page 278. The evening Amidah is recited silently through its conclusion on page 278. THE AMIDAH is “the prayer said while standing”—un- Adonai, open my lips that my mouth may speak Your praise. like the Sh’ma, the other אֲדֹנָ י ְ שׂפָתַ י ִ תּפְ ָ תּח, וּפִ י יַ ִ גּיד ְ תּהִ לָּתֶ ֽ ך. As we enter a new week, a new time, we may want to central moment of the ask ourselves: “What of the Three Introductory B’rakhot With Patriarchs and Matriarchs: With Patriarchs: morning and evening past do I want to take with our ancestors services, which is recited while seated. The Amidah & בָּרוּך אַ ָ תּה יהוה, & בָּרוּך אַ ָ תּה יהוה, me? What, of that which I have inherited, represents With Patriarchs: With Patriarchs and Matriarchs: is also known as the “Silent אֱ להֵֽינוּ וֵ אלהֵ י אֲ בוֹתֵ ֽ ינוּ, אֱ להֵֽינוּ וֵ אלהֵ י אֲ בוֹתֵ ֽ ינוּ the values that are most a Barukh atah Adonai, a Barukh atah Adonai, Prayer” and it is a moment important to me?” .of personal meditation אֱ להֵ י אַ בְרָהָ ם, אֱ להֵ י [וְאִ מּוֹתֵ ֽ ינוּ], אֱ להֵ י אַ בְרָהָ ם, 1Some people ﬁnd it our God and God of our our God and God of our While the morning and hard to clean their desk, to afternoon Amidah prayers יִצְחָק, וֵאלהֵי ֹיַעֲקב, הָאֵ ל אֱ להֵ י יִ צְ חָ ק, וֵ אלהֵ י יַ ֹעֲקב, ,ancestors, ancestors decide what to throw away God of Abraham, God of God of Abraham, God of are recited aloud by the הַ ָ גּד וֹ ל הַ ִ גּבּ וֹ ר וְ הַ נּוֹרָ א, אֱלהֵ י שָׂרָ ה, אֱ להֵ י רִ בְקָ ה, and what to keep. Too service leader, the evening much clutter on the desk Isaac, and God of Jacob, Isaac, and God of Jacob, -prayer is singularly a mo אֵ ל עֶ לְ יוֹן, גּוֹמֵ ל חֲסָדִ ים אֱלהֵי רָחֵל, וֵ אלהֵ י לֵאָ ה, makes it difcult to do the great, mighty, awe-inspiring, God of Sarah, God of Festivals ment of personal medita- day’s work. But without Assembly tion: it is recited entirely ט וֹ בִ י ם, וְקוֹנֵה ֹהַכּל, הָ אֵ ל הַ ָ גּד וֹ ל הַ ִ גּבּ וֹ ר וְ הַ נּוֹרָ א, ,transcendent God, Rebecca, God of Rachel some papers lying around, individually. וְ זוֹכֵ ר חַסְדֵ י אָ בוֹת, וּמֵ בִ יא אֵ ל עֶ לְ יוֹן, גּ ֵ וֹמל חֲסָדִ ים ,we may not be sufciently who acts with kindness and God of Leah

and The weekday Amidah stimulated to know what it includes the same three גוֹאֵ ל לִבְ נֵ י בְ נֵ יהֶ ם לְמַ ֽעַ ן טוֹבִ ים, וְ קוֹנֵה ֹהַכּל, ,and love, and creates all, great, mighty, awe-inspiring is we have to do. who remembers the loving transcendent God, introductory and closing 1The past is like that, b’rakhot that are found in שְׁ מוֹ בְּאַהֲבָ ה. וְ זוֹכֵ ר חַסְדֵ י אָ בוֹת too: some of it has to be deeds of our ancestors, who acts with kindness every Silent Prayer (includ- [וְאִמָּ הוֹת], וּמֵ בִ יא גוֹאֵ ל put away, let go, so that and who will lovingly bring and love, and creates all, Rabbinical ing those of Shabbat and we might move forward. -festivals). But on week ִ ל בְ ֵ נ י בְ נֵיהֶ ם ְ ל מַ ֽעַ ן שְׁ מוֹ 1a redeemer to their who remembers the loving Shabbat But some of it needs to days we include thirteen be taken with us into the 1children’s children for deeds of our ancestors, the b’rakhot of request as the בְּאַהֲבָ ה. future—because it sustains for 1the sake of divine honor. and who will lovingly bring Between Rosh Hashanah and Yom Kippur we add: middle portion of the Ami- us as we continue to grow. by 1a redeemer to their dah. The Amidah recited at זׇכְרֵֽנוּ לְחַ יִּ ים, מֶ ֽלֶ ך חָפֵ ץ בַּחַ יִּ ים, 1As we leave Shabbat or the conclusion of Shabbat the festival day behind, we 1children’s children for and festivals also includes a וְכׇתְבֵֽנוּ ְ בּסֵ ֽ פֶ ר הַ חַ ִ יּ י ם, לְמַ עַ נְך אֱ להִ ים חַ יִּ ים. might ask ourselves: What 1the sake of divine honor. prayer marking the division have we learned about our 2016

Shalem between the holy day and life choices? our relation to Between Rosh Hashanah and Yom Kippur we add: © the weekday, Havdalah. With the evening service, our family and our friends? Remember us for life, Sovereign who delights in life, we begin our week. What do we want to take

and inscribe us in the Book of Life, for Your sake, God of life. Lev .Psalm 51:17 .אֲ דֹנָ י ְ ׂשפָתַ י ִּת ְפ ּתָח with us from this holy day ADONAI, OPEN MY LIPS The Hebrew paragraph ends with . ְ ּבאַ הֲ בָה into our everyday life? LOVINGLY the word ahavah (“love”), as that is what our ancestors discovered: the God of love. They rejected the

Siddur Copyright capricious gods of the ancient world. As we begin our week, we might seek to carry with us the love of God and of people that has characterized Shabbat or the festival. This brief prayer is the ﬁrst of .זׇכְרֵֽנ ּו REMEMBER US four that are added to the Amidah (in its ﬁrst two and last two b’rakhot), during the ten days of the High Holy Day season.

270 ערבית לחול · עמידה למוצאי שבת ויום טוב WEEKDAY · EVENING SERVICE · AMIDAH FOR THE CONCLUSION OF SHABBAT AND FESTIVALS 270 מָ גֵן Supports the Falling, With Patriarchs: With Patriarchs and Matriarchs: With Patriarchs and Matriarchs: With Patriarchs: SHIELD OF ABRAHAM .After Genesis 15:1 . אַ בְרָהָם מֶ ֽ לֶ ך עוֹזֵ ר וּמוֹשִֽׁ יעַ וּמָ גֵ ן. מֶ ֽלֶ ך עוֹזֵ ר וּפוֹקֵ ד Heals the Sick, You are the sovereign You are the sovereign GUARDIAN OF SARAH b בָּ ר וּ ך אַ ָ תּה יהוה, וּמוֹשִֽׁ יעַ וּמָ גֵ ן. ,Loosens the Chains who helps and saves who helps and guards Or “the one who . ֹפוקֵ ד ׂשָרָה .of the Bound and shields. saves and shields b remembered Sarah” (after .(Genesis 21:1 מָ גֵ ן אַ בְרָ הָ ם. בָּ ר וּ ך אַ ָ תּה יהוה, ,This is my God whom I a Barukh atah Adonai, a Barukh atah Adonai“ מָ גֵ ן אַ בְרָ הָ ם וּפוֹקֵ ד שָׂרָ ה. would glorify” (Exodus Shield of Abraham. Shield of Abraham and 15:2). How is it possible to YOU CAUSE THE WIND TO -The tim .מַ ּׁשִיב הָרֽ ּו חַ glorify God? Abba Shaul Guardian of Sarah. BLOW taught: just as God is ing of the prayer for rain compassionate, so should reﬂects the needs of the Land of Israel, where rain אַתָּה גִּ בּוֹר לְעוֹלָם אֲדֹנָ י, מְחַ יֵּ ה מֵתִ ים אַתָּ ה, .you be compassionate god’s saving care falls only during the winter רַ ב לְהוֹשִֽׁיעַ. mekhilta— You are ever mighty, Adonai— months. GIVES LIFE TO THE DEAD מַ שִּׁ י ב הָ רֽ וּחַ וּמוֹרִ יד הַ גָּ ֽ ֶ שׁם, :Holiness You give life to the dead— From Sh’mini Atzeret until Pesah Certainly, the . מְ חַ ֵ ּיה הַ מֵּתִ ים [מוֹרִ יד הַטָּ ל, :We may experience great is Your saving power: [From Pesah until Sh’mini Atzeret, some add holiness as a time when originators of this b’rakhah conﬂict is resolved, a mo- From Sh’mini Atzeret until Pesah: had in mind that the dead Festivals

מְ כַ לְ ֵ כּל חַ יִּ ים בְּחֶ ֽסֶ ד, Assembly ment when we appreciate You cause the wind to blow and the rain to fall, experience life in the world that is coming. But the מְחַ יֵּ ה מֵתִ ים ְ בּרַ חֲ מִ י ם רַ ִ בּים, diference as part of an essential unity, when all [From Pesah until Sh’mini Atzeret, some add: b’rakhah may equally tell us something about the סוֹמֵ ך נוֹפְלִים, וְרוֹפֵ א חוֹלִ ים, וּמַתִּיר אֲסוּ רִ ים, seems in balance and the You cause the dew to fall,] and -present. As we leave Shab וּמְקַיֵּם אֱמוּנָתוֹ לִי ֵ שׁנֵ י עָפָ ר. world is experienced as welcoming and ﬁlled with You sustain the living through kindness and love, bat or the festival there is an awakening of the מִ י כָ מֽ וֹך בַּֽעַל גְּבוּרוֹת וּ מִ י דּֽ וֹמֶ ה לָּ ך, ,peace. Such moments and with great mercy give life to the dead are transitory. When we senses, symbolized in the You support the falling, heal the sick, Rabbinical ceremony of Havdalah: the מֶ ֽלֶ ך מֵמִ ית וּמְחַ יֶּה וּ מַ צְ מִ ֽ יחַ יְ שׁוּעָ ה. encounter people who

loosen the chains of the bound, Shabbat strive for and achieve such Between Rosh Hashanah and Yom Kippur we add: wine, the spices, and the moments more frequently, and keep faith with those who sleep in the dust. the light call us to the fullness

מִ י כָ מֽ וֹך אַ ב הָרַחֲמִ ים, זוֹכֵר יְצוּרָ יו לְחַ יִּ ים בְּרַחֲמִ ים. for we may experience a sense Who is like You, Almighty, of a week of experience. of holiness in or through by We can enter that week spiritually alive because of וְנֶאֱמָן אַתָּה לְהַחֲיוֹת מֵתִ ים. ?them; and we call God— and who can be compared to You what we take with us from בָּרוּ ך אַ תָּ ה יהוה, מְ חַ יֵּה הַ מֵּתִ ים. the ever-present source of The sovereign who brings death and life such moments—“holy.” and causes redemption to ﬂourish. having been renewed on 2016 Shabbat or the festival. We Between Rosh Hashanah and Yom Kippur we add: Shalem may be able to experi- © ,ence our world more fully אַתָּה קָ דוֹשׁ וְ שִׁמְך קָדוֹשׁ, ,Who is like You, source of compassion appreciate the life around

who remembers with compassion Your creatures for life? Lev us, engage in healing more וּקְד ִ וֹשׁים בְּכׇ ל־יוֹ ם יְ הַ לְ לֽ וּך סֶּ ֽלָ ה. empathetically—revivifying both those whom we meet בָּרוּך אַתָּה יהוה, הָאֵל הַקָּדוֹשׁ. .You are faithful in bringing life to the dead Barukh atah Adonai, who gives life to the dead. Between Rosh Hashanah and Yom Kippur we substitute: and ourselves.

בָּרוּ ך אַ תָּ ה יהוה, הַ מֶּֽלֶך הַקָּדוֹשׁ. Siddur Copyright

god’s holiness Holy are You and holy is Your name; holy ones praise You each day. Barukh atah Adonai, the Holy God. Between Rosh Hashanah and Yom Kippur we substitute: Barukh atah Adonai, the Holy Sovereign.

271 ערבית לחול · עמידה למוצאי שבת ויום טוב WEEKDAY · EVENING SERVICE · AMIDAH FOR THE CONCLUSION OF SHABBAT AND FESTIVALS 271 The Cycles of B’rakhot THREE CYCLES OF B’RAKHOT. On Shabbat, a אַ תָּה חוֹנֵן לְאָדָ ם ַ דּֽעַ ת, :First Cycle of B’rakhot of Request taste of the perfection of וּמְ לַ מֵּ ד לֶאֱ נוֹשׁ בִּ ינָ ה. Abraham Joshua Heschel Personal Transformation taught that needs can the world that is coming, become “spiritual op- At the conclusion of Shabbat or Festivals we add: we did not petition for our portunities.” As we emerge knowledge needs; the Amidah on both אַ ָ תּה ח וֹ נַ נְ ָ ֽ תּנ וּ ְ ל מַ ַ דּע תּוֹרָתֶ ֽ ך, ,from Shabbat or a festival You graciously endow human beings with knowledge, and Shabbat and festivals con- -tains a single central bless וַ ְ תּלַ מְּ דֵ ֽ נ וּ לַ עֲ שׂ וֹ ת חֻ ֵ קּי רְ צוֹנֶ ֽך, refreshed by the rest and communal joy those days You teach understanding to humanity. ing celebrating the holiness of the day. As we emerge וַ ַ תּבְ ֵ דּל יהוה אֱלהֵֽ י נ וּ בֵּ ין קֽ ֹדֶ שׁ לְ חוֹל, aford, the middle blessings At the conclusion of Shabbat or Festivals we add: from the fullness and בֵּ י ן אוֹר ְ ל חֽ ֹשֶׁ ך, -of the weekday Amidah in sanctity of Shabbat or the בֵּ י ן יִ שְׂרָאֵל לָעַמִּים, ,vite us to consider anew the You have graced us with the ability to know Your teaching twofold question of needs: and taught us to observe the precepts that accord with Your will. festival, we again focus on ,what is lacking in our lives בֵּ י ן יוֹם הַ ְ שּׁבִ יעִ י לְ שֵׁ ֽ שֶׁ ת יְמֵ י הַ מַּ עֲ ֶ שׂה. our own needs, and the Adonai our God, You have distinguished between the sacred in our community, and in אָ בִ ֽ י נ וּ מַ לְ כֵּ ֽ נ וּ, הָ חֵ ל עָ לֵֽינוּ הַ ָ יּמִ ים הַבָּאִ ים needs of others. As we pray, and the ordinary, light and darkness, the people Israel and the we may consider first: What peoples of the world, and between the seventh day and the the world, and so we in- do I most need in this week clude petitionary prayers in לִקְרָ אתֵ ֽ נוּ לְשָׁ לוֹם, six days of creation. Avinu Malkeinu, grant that the days ahead to come? What are my ,the Amidah. These prayers חֲ שׂוּכִ ים מִ כׇּ ל־חֵטְ א, welcome us in peace; may they be free of any sin, cleansed of any truest, most authentic, and the middle b’rakhot of the Festivals wrongdoing, and filled with awe-inspired attachment to You. Assembly Amidah, unfold in three וּמְ נֻ ִ קּים מִ כׇּ ל־עָ ֹן, most pressing needs? And cycles: prayers for personal וּמְדֻבָּקִים בְּיִרְאָתֶֽך. וְ... ,then, we may ask ourselves: May You grace us with knowledge, understanding How am I needed by my transformation, prayers and wisdom. and loved ones, my community, Barukh atah Adonai, who bestows knowledge. for health and prosperity, and prayers calling for חׇ ֵ ֽ נּנ וּ מֵ אִ ְ תּך ֵ דּעָ ה בִּ ינָ ה וְ הַ ְ שׂכֵּ ל. ?by God societal transformation and ,redemption. Additionally בָּ ר וּ ך אַ ָ תּה יהוה, חוֹנֵן הַ ָ דּֽעַ ת. knowledge What is the meaning of Rabbinical since this is the first service God teaching us? God recited at the conclusion raises us up after we have Shabbat of Shabbat or a festival, we include in the first of these middle been mistaken, for it is only the b’rakhot a prayer marking the distinction between the weekday through failure that any for and the holy day. true learning is achieved. by In a sense, Shabbat or a . אַ ָּ תה ח ֹו נַ נְ ּתָֽנ ּו based on abraham YOU HAVE GRACED US— ben elijah festival ends with the recitation of this prayer and so we can continue with the weekday requests in the b’rakhot that follow.

It is said in the name of the 2016 This paragraph is added to the weekday evening service at the

Baal Shem Tov: What is Shalem conclusion of Shabbat or a festival, to mark the transition from knowledge? It is the con- © the holy time that is ending and the weekday that is beginning. stant awareness that God In it, we remark on the distinction between one realm and dwells within you. Lev another and we express the hope that the peace and aspira- —yehudah aryeh leib tions expressed in our prayers during Shabbat or during the of gur festival carry over and guide us in the days to come. . ּדֵעָ ה ִ ּבינָ ה וְהַ ְ ׂש כֵּל What is wisdom? It is the KNOWLEDGE, UNDERSTANDING, AND WISDOM increasing knowledge of Siddur Copyright One way of understanding the diﬀerence between these terms the world, for the more is to think of “knowledge” as comprising factual information, you know of the world “understanding” as denoting the ability to analyze, and “wis- the more you will come dom” as that insight gained from experience. (based on Elliot to love God. Dorff) —based on maimonides

272 ערבית לחול · עמידה למוצאי שבת ויום טוב WEEKDAY · EVENING SERVICE · AMIDAH FOR THE CONCLUSION OF SHABBAT AND FESTIVALS 272 ָ .לְת ֹורָתֶֽך repentance repentance YOUR TEACHING The Hebrew word torah הֲ ִ שׁיבֵֽנוּ אָ בִֽ ינוּ לְ תוֹרָתֶ ֽ ך, What is t’shuvah compared to? Return us, Avinu, to Your teaching, sometimes refers to the וְ קָ רְ בֵֽנוּ מַ לְ כֵּ ֽנוּ לַעֲ בוֹדָתֶ ֽ ך, It is like two people who had their backs to each other and and bring us closer, Malkeinu, to Your service— Five Books of Moses and sometimes to the entire וְהַחֲ זִ ירֵ ֽ נוּ בִּתְ שׁוּבָ ה שְׁ לֵמָ ה לְפָ נֶ ֽיך. then turn, full of wonder at that we may truly turn and face You. seeing each other’s face. Bible, but in the context of this b’rakhah it more likely בָּ ר וּ ך אַ ָ תּה יהוה, הָ רוֹצֶ ה בִּתְ שׁוּבָ ה. .Barukh atah Adonai, who desires our return —shneur zalman of liadi carries its root meaning forgiveness forgiveness of “teaching.” The prayer expresses the hope that all סְלַח לָֽנוּ אָבִֽינוּ, כִּ י חָטָ ֽ אנוּ, —”We say, “We have sinned -that we do will be a walk מְ חַ ל לָֽנוּ מַ לְ כֵּ ֽ נ וּ, כִּ י פָשָׁ ֽעְ נוּ, ;when do we sin? We sin when Forgive us, Avinu, our Creator, for we have sinned we forget that we are God’s pardon us, Malkeinu, our Sovereign, for we have ing in God’s way, following God’s teaching. כִּי מוֹחֵ ל וְסוֹלֵֽחַ אָֽ ָ תּה. —children. transgressed —solomon of karlin Some .סְ לַ ח לָ ֽנ ּו FORGIVE US בָּ ר וּ ך אַ ָ תּה יהוה, חַ נּ וּ ן הַ מַּ רְ בֶּ ה לִ סְ לֽחַ. .for Your nature is to forgive and pardon redemption strike their chests, indicat- Barukh atah Adonai, who is called gracious and is ing regret, when reciting Before we pray for Israel’s the words hatanu (“we redemption, or the world’s exceedingly forgiving. have sinned”) and fashanu רְאֵה נָא בְעׇנְיֵֽנוּ, וְרִֽיבָ ה רִ יבֵ ֽנוּ,

redemption, we ﬁrst have to Festivals Assembly (“we have transgressed”). וּ גְ אָ לֵ ֽ נ וּ מְ הֵ רָ ה לְ מַ ֽעַ ן שְׁ מֶ ֽ ך, understand what our own redemption redemption might mean. AVINU . . . MALKEINU כִּ י גּוֹאֵ ל חָזָק אָֽ ָ תּה. ;Look upon our sufering and take up our cause -Liter . אָ בִֽינ ּו . . . מַ לְ כֵּֽנ ּו based on rashi and— ally, “father” (meaning בָּ ר וּ ך אַ ָ תּה יהוה, גּ וֹאֵ ל יִ ְ שׂרָ אֵ ל. —redeem us soon for the sake of Your name for surely You are a mighty redeemer. “creator”) and “sovereign.” These words are well Barukh atah Adonai, Redeemer of Israel. known from prayers for forgiveness. The image

Rabbinical of God as “father” represents relatedness and closeness; that of God as “sovereign” conveys Shabbat authority and greater distance. The ancient the rabbis expressed our relationship to these two for aspects of God’s nature as love and awe, ahavah by and yirah. What allows us .חַ ּנ ּון WHO IS CALLED GRACIOUS to voice regret is the knowledge that what we

2016 say when we approach God will be accepted

Shalem lovingly. Our admission of guilt will not be used © to judge us negatively, it will not be used against us, and it will not incriminate us; rather, our

Lev admission of guilt will be received for what it is: an attempt to purify ourselves, to wipe the slate clean—so that we might now start again with a sense of freshness.

Siddur Copyright REDEMPTION. Each of the three cycles of b’rakhot of request ends with a prayer for ultimate redemption, and each of these endings builds on the previous one, so that they achieve a cre- scendo when we come to the end of the three cycles. This ﬁrst request is a simple prayer calling for an end to any suﬀering and oppression.

273 ערבית לחול · עמידה למוצאי שבת ויום טוב WEEKDAY · EVENING SERVICE · AMIDAH FOR THE CONCLUSION OF SHABBAT AND FESTIVALS 273 Healing .רְ פָאֵֽנ ּו HEAL US רְפָאֵֽנוּ יהוה, וְנֵרָ פֵ א, :healing Second Cycle of B’rakhot of Request Heal the people I know is a dual process. Physi- cians and nurses can aid הוֹשִׁיעֵֽנוּ ִ וְנוָּ שֵׁ ֽ עָ ה, כִּ י תְ הִ לָּתֵֽנוּ אָֽ ָ תּה, and heal the people whom Healing and Prosperity I don’t know. Heal those the healing process of the body, and our tradition וְהַ עֲ לֵ ה רְ פוּאָ ה שְׁ לֵמָ ה לְכׇ ל־מַ כּוֹתֵ ֽ ינוּ. who have helped me in the healing aﬃrms that they are acting past and heal those who Heal us, Adonai, so that we may be truly healed; On behalf of one who is ill: have harmed me. Heal as God’s agents. However, healing also goes beyond ִ ו י הִ י רָ צוֹן מִ לְּפָ נֶ ֽיך יהוה אֱ להֵ ֽינוּ וֵ אלהֵ י .those I love and heal those save us, that we may be truly saved the physical; it includes אֲבוֹתֵֽ ינוּ [וְאִ מּוֹתֵ ֽ ינוּ], .with whom I am angry. You are the one deserving of praise emotional and spiritual —elijah de vidas components, as well. Both שֶׁ ִ תּשְׁ ַ ל ח מְ הֵ רָ ה רְ פוּאָ ה שְׁ לֵ מָ ה מִ ן הַ שָּׁמַ ֽיִ ם, ;Bring complete healing to all our sufering are included in this prayer רְ פ וּ אַ ת הַ ֶ ֽ נּפֶ שׁ וּרְ פוּאַ ת הַ גּוּף, :abundance On behalf of one who is ill for “complete healing.” לְ ______בְּתוֹך ָ שְׁאר הַ חוֹלִ ים, The Hasidic master our God and God of our ancestors, may it be Your will to send Zadok Hakohen of Lublin speedy and complete healing of body and soul to ______, MAKE THIS A BLESSED YEAR וְ חַ ֵ זּק אֶ ת־יְדֵ י הָ עוֹסְקִ ים בְּצׇרְ כֵ יהֶ ם, understood this paragraph This . ּב ְָרֵך . . . ָּׁ הַשנָ ה הַ ּזֹאת ;along with all others who are ill this way: May all that we b’rakhah expresses a con- כִּי אֵ ל מֶֽלֶך רוֹפֵא נֶאֱמָ ן וְרַחֲמָ ן אָֽ ָ תּה. ,consume be for our good. strengthen as well the hands of those concerned with their care sciousness that the Land of for You are God and sovereign, a faithful and -Israel is very much depen בָּ ר וּ ך אַ ָ תּה יהוה, רוֹפֵ א חוֹלֵ י עַ מּוֹ יִ ְ שׂרָ אֵ ל. exiles Festivals A Hasidic master taught: compassionate healer. Assembly dent on rain in its proper season. Equally, it can be בָּרֵך עָ לֵ ֽינוּ יהוה אֱ ל הֵ ֽ י נ וּ אֶ ת ־ הַ ָ שּׁנָ ה הַ ֹזּאת When we bring into the Barukh atah Adonai, Healer of the ill among light the parts of ourselves understood to speak to the Your people Israel. and universal need for suﬃcient וְאֶת ־כׇּ ל־מִ ינֵי תְ ב וּ אָ תָ הּ לְטוֹבָה, וְתֵן ,that we have let languish agricultural produce to בְּרָכָה :that is the ingathering of From Pesah until December 3 the exiles. sustain all. טַל וּמָטָר לִבְרָכָה :a time of abundance From December 4 until Pesah טַל Adonai our God, make this a blessed year for us; WITH DEW AND RAIN The Sephardic . עַ ל פְּ נֵ י הָאֲדָמָ ה, Rabbinical ּומָטָ ר לִ בְרָכָה .may its varied harvest yield prosperity Shabbat custom is to pray for dew וְ ַ שׂבְּ עֵ ֽ נ וּ מִ טּוּבָ הּ, May the land be blessed the in the summer and rain in the winter. The Ashkenazic וּבָרֵ ך שְׁ נָתֵ ֽ נוּ כַּ ָ שּׁנִ י ם הַ טּוֹבוֹת. from December 4 until Pesah, we add: with dew and rain] for] custom combines both the by prayer for dew and rain in בָּ ר וּ ך אַ ָ תּה יהוה, מְ בָ רֵ ך הַ ָ שּׁנִ ים. .and satisfy us with its goodness Bless this year, that it be like the best of years. winter. In the Land of Israel, the prayer for rain begins תְּקַע ְבּשׁוֹפָר ָ גּדוֹל לְחֵ רוּתֵ ֽ נוּ, .Barukh atah Adonai, who is the source of blessing of each year

2016 on the seventh of Heshvan,

some two weeks after the וְ ָ שׂא נֵ ס לְקַ בֵּ ץ ָ גּלֻ יּוֹתֵ ֽ ינוּ, Shalem gathering of exiles © holiday of Sukkot. In Baby- lonia, the prayer for rain וְקַ בְּצֵ ֽנוּ יַֽחַ ד מֵאַרְ בַּ ע כַּנְ פוֹת הָאָ ֽרֶ ץ.

Sound the great shofar announcing our freedom, Lev began sixty days after the בָּ ר וּ ך אַ ָ תּה יהוה, ְ מקַ בֵּ ץ נִ דְ חֵ י עַ מּוֹ יִ ְ שׂרָ אֵ ל. raise the banner signalling the ingathering of our exiles, fall equinox. Jews living in and bring us together from the four corners of the earth. the diaspora generally follow the Babylonian custom. In the year preceding a Gregorian leap year, the prayer for rain begins Barukh atah Adonai, who gathers the dispersed of one day later (i.e., on the evening of December 5).

Your people Israel. Siddur Copyright The ﬁrst cycle of b’rakhot of request ended with a call . ּתְקַ ע ּבְׁש ֹו ָ פר ּגָד ֹול SOUND THE GREAT SHOFAR to end persecution. This second cycle ends with the call to announce freedom. The sound of the shofar signals freedom. The Bible speaks of the blowing of the shofar to announce a Jubilee year (Leviticus 25:9), and the prophet Isaiah extends that image of liberation to describe the announce- ment of messianic redemption: “In that day, the sound of the shofar will be trumpeted abroad and those who wandered to the land of Assyria and those who were chased out to the land of Egypt shall come and worship Adonai on the holy mount, in Jerusalem” (27:13).

This prayer concludes with the prophets’ promise that redemption .וְקַ ּבְצֵֽנ ּו BRING US TOGETHER will signal the gathering of the Jewish people in the Land of Israel.

274 ערבית לחול · עמידה למוצאי שבת ויום טוב WEEKDAY · EVENING SERVICE · AMIDAH FOR THE CONCLUSION OF SHABBAT AND FESTIVALS 274 .VISIONS OF REDEMPTION הָ שִֽׁיבָה שׁוֹפְטֵ ֽ ינוּ כְּ בָ רִ אשׁוֹנָה וְ יוֹעֲ צֵֽינוּ כְּ בַ ְ תּחִ ָ לּה, :justice Third Cycle of B’rakhot of Request A world of true justice is a This cycle of b’rakhot offers a utopian vision of a time וְהָסֵ ר מִמֶּֽ נּ וּ יָגוֹן וַ אֲ נָ חָ ה, וּמְ לוֹך עָ לֵֽינוּ אַ ָ תּה יהוה world in which God’s love Visions of Redemption is sovereign. when governance and the courts will truly reflect a לְ בַ ְ דּך בְּ חֶ ֽ סֶ ד וּבְרַחֲמִ ים, וְצַ דְּקֵֽנוּ ְ בַּמִּשׁפָּ ט. justice system of justice, when righteousness will achieve בָּ ר וּ ך אַ ָ תּה יהוה, מֶֽ לֶ ך אוֹהֵ ב צְ דָקָ ה וּמִ שְׁ פָּ ט. the end of wickedness Restore judges to us as in the early days, Between Rosh Hashanah and Yom Kippur we substitute: its proper recognition, Interpreting the verse and wise counselors as of old. and when evil will be בָּ ר וּ ך אַ ָ תּה יהוה, הַמֶּ ֽ לֶ ך הַמִּ שְׁ פָּ ט. Sinners shall cease from“ Remove from us sorrow and anguish. obliterated. That vision the earth, and the wicked culminates in the reestab- shall be no more; bless May You alone, Adonai, with kindness and compassion lishment of Jerusalem as God’s holy place and the וְ לַ מַּ לְ ִ שׁינִ ים אַ ל תְּהִ י תִקְ וָ ה, .Adonai, O my soul” (Psalm 1rule over us 104:35), Rabbi Judah Messiah’s ushering in a time וְכׇ ל־הָרִשְׁעָ ה כְּרֶ ֽגַ ע ֹתּאבֵ ד, .May You find our cause righteous taught: Sinners shall be no of proper rule. וְכׇ ל־אוֹיְבֶ ֽיך מְ הֵרָ ה יִכָּרֵ ֽ תוּ, more—sinners shall be- Barukh atah Adonai, Sovereign who loves justice come upright people; the 1and compassion. RESTORE JUDGES TO US Isaiah 1:26 .הָ ׁשִֽי ָ בה ׁש ֹופְטֵ ֽ ינ ּו וְ הַ זּ ִ ֵדי ם מְ הֵ רָ ה תְ עַ ֵ קּר וּתְ שַׁ בֵּ ר וּ תְ מַ ֵ גּר —wicked will be no more they shall no longer be Between Rosh Hashanah and Yom Kippur we substitute: promises that God will Festivals restore judges as they once וְ תַ כְ נִֽיעַ בִּ מְ הֵ רָ ה בְ יָמֵ ֽ ינוּ. wicked; and only then will Barukh atah Adonai, Sovereign of judgment. Assembly we be justified in saying were and “your city shall be called just.” Justice is בָּ ר וּ ך אַ ָ תּה יהוה, שׁוֹבֵ ר אוֹיְבִ ים וּמַ כְ נִֽיעַ זֵדִ ים. ”.Bless Adonai, O my soul“ —midrash on psalms the end of wickedness and the basis for the society May the hopes of those who would defame us be dashed, we anticipate, one that will reflect our deepest hopes עַל הַ צַּ ִ דּיקִ ים וְ עַ ל הַ חֲ סִ ידִ ים וְ עַ ל זִ קְ נֵ י עַ מְּ ך בֵּ ית יִ שְׂרָאֵ ל, The Hasidic master and desires. As the b’rakhah וְעַל פְּלֵיטַ ת סוֹפְרֵיהֶ ם, וְעַ ל ֵ גּרֵ י הַ ֶ ֽ צּדֶ ק וְעָ לֵ ֽינוּ, ,Mordechai of Lechovitz may all wickedness be instantly frustrated would teach: when we pray and may all Your enemies be quickly cut of. says, God is the “Sovereign that evil be wiped out, we Rabbinical -who loves justice and com יֶהֱ מוּ נָ א רַחֲמֶ ֽ יך, יהוה אֱ להֵ ֽינוּ, ,Root out, subdue, break, and humble the arrogant should meditate on what Shabbat passion.” in our own behavior is speedily, in our day. וְתֵ ן ָ שׂכָ ר טוֹב לְכׇ ל־הַ בּוֹטְחִ ים בְּשִׁמְ ך בֶּאֱמֶ ת, the sinful. SORROW AND ANGUISH Barukh atah Adonai, who defeats enemies and for Sorrow is the . יָ ֹגון וַאֲ נָחָ ה וְ ִ שׂי ם חֶ ְ ל קֵ ֽ נוּ עִמָּ הֶ ם, 1humbles the arrogant. by the righteous result of physical assault; anguish has no physical וּלְ עוֹלָ ם לא נֵ בוֹשׁ In speaking of the reward cause. Both sorrow and כִּ י בְ ך בָּ טָ ֽחְ נוּ. for the righteous, the the righteous anguish obscure our judg- Hebrew uses the word tov, 2016

,ment. (Abraham ben Elijah בָּ ר וּ ך אַ ָתּ ה יהוה, מִ שְׁ עָ ן וּמִ בְ טָ ח לַ ַצִּ דּיקִ ים. Shalem meaning “good” (translat- May Your compassion, Adonai our God,

© the Gaon of Vilna) ed here as “truly”). At the ﬂow to the righteous, the pious, -Without a system of justice, compassion is ineﬀectual; without com .צְדָקָ ה ּו ׁמִש ְּפָט end of the creation story the leaders of the people Israel, JUSTICE AND COMPASSION in Genesis, we are told Lev passion, justice is cruel. that God saw all that was the remnant of the sages, -The reference is to members of the Jewish community or sectar . וְ לַ מּ ׁ ִ ַלְשינִ ים THOSE WHO WOULD DEFAME US created and it was good the righteous converts, ians who reported on Jewish activities to governmental authorities, leading to adverse measures taken against (tov). The reward of the and us all. the Jewish community as a whole. The Talmud asserts that such a report led to the destruction of the Temple righteous is that they will

Siddur Copyright (Babylonian Talmud, Gittin 55b). Acts of speech such as defamation and the perversion of truth can lay the have eyes that see the good May all those who trust in Your name be truly rewarded, ground for the commission of hateful acts—an understanding of human nature exploited by modern-day as God did. and may our share be among them, propagandists. so that we never be shamed for trusting in You. This b’rakhah enumerates the outstanding individuals of each generation and .הַ ַצ ִ דיקִ ים THE RIGHTEOUS ּ ּ .Who are the sages? These Barukh atah Adonai, promise and support of the righteous are the people who teach invokes God’s blessing upon them. The list includes the spiritual leaders of each generation, the pious and children. righteous individuals who are exemplars of religious ideals, and righteous converts who have made a decisive choice regarding the nature of their religious lives. In the shadow of these people we ask for God to turn to us as well. The Talmud applies this term to people who go beyond the letter of the law. Such people .הַחֲסִ ידִ ים THE PIOUS are both careful about their ritual observance and generous in the way they act with others.

275 ערבית לחול · עמידה למוצאי שבת ויום טוב WEEKDAY · EVENING SERVICE · AMIDAH FOR THE CONCLUSION OF SHABBAT AND FESTIVALS 275 Israel’s .יְר ּו ׁשָלָֽיִם jerusalem jerusalem JERUSALEM capital city, the site of the וְ לִ ירוּשָׁלַֽיִם עִ ירְ ך בְּרַחֲמִ ים ָ תּשׁוּב, The Hasidic master Naftali In Your mercy, return to Your city, Jerusalem. ancient Temple and King וְ תִ שְׁ כּ וֹ ן בְּ ת וֹ כָ הּ כַּאֲשֶׁ ר ִ דּבַּ ֽ רְ ָ תּ, of Ropshitz asked, “Why is David’s throne, ideally the blessing in the present Dwell there as You have promised; represents the place where וּ בְ ֵ נ ה א וֹ תָ הּ בְּקָרוֹב בְּיָמֵֽינוּ ַ בִּנְין עוֹלָ ם, tense?” And he answered: rebuild it permanently, speedily, in our day. Jews are most rooted, in “Because each day we common community, in וְ כִ ֵ סּא ָ דוִ ד מְ הֵ רָ ה לְ ת וֹ כָ הּ ָ תּכִ ין. .May You soon establish the throne of David in its midst rebuild Jerusalem.” .their relationship with God בָּ ר וּ ך אַ ָ תּה יהוה, בּ וֹ נֵ ה יְ רוּשָׁ לָֽיִ ם. .Barukh atah Adonai, who rebuilds Jerusalem messianic hope MESSIANIC HOPE. This What is the establishment was the last b’rakhah to ,be added to the Amidah אֶת־צֶֽמַח ָ דּוִ ד עַ בְ ְ דּך מְ הֵרָ ה תַ צְמִֽ יחַ , of the Davidic kingdom? messianic hope It is the ability to see Cause the shoot of Your servant David to flourish; bringing its total number וְקַרְ נוֹ תָּרוּם ֶ ֽ בִּישׁוּעָתך, God everywhere and in may the honor of the house of David be raised up of blessings to nineteen instead of the original כִּי לִי שׁ וּ עָ תְ ך קִ וִּֽינוּ כׇּ ל ־ הַ יּוֹם. .everything —moshe hayim efraim with the coming of Your deliverance, eighteen. It was added in Babylonia where the בָּ ר וּ ך אַ ָ תּה יהוה, מַ צְמִֽ יחַ קֶ ֽרֶ ן יְ שׁוּעָ ה. .of sudilkov for we await Your triumph each day The Hasidic master Solo- Barukh atah Adonai, who causes salvation to flourish. exilarch, the head of the mon Hakohen Rabinowitz Jewish community, traced Festivals his lineage to the exiled שְׁמַע קוֹלֵֽנוּ יהוה אֱ להֵ ֽינוּ, taught that we all make the Assembly shoot of David flourish, for summation of requests: hear our voice house of David. (Almost all manuscripts reflecting the חוּס וְרַחֵ ם עָ לֵ ֽינוּ, everything good that we do nurtures the growth of Hear our voice, Adonai our God; and rite practiced in the Land -of Israel in the 1st millenni וְקַבֵּל ַ בְּרחֲמִ ים וּבְרָ צוֹן אֶ ת־ ְ תּפִ לָּתֵ ֽ נוּ, .redemption. be kind and have compassion for us um exclude this b’rakhah.) כִּי אֵל שׁוֹמֵֽעַ ְ תּפִ לּוֹת וְתַחֲנוּנִים אָֽ ָ תּה, ,hear our voice Willingly and lovingly accept our prayer Ultimately, though, this prayer does not center on וּ מִ לְּפָ נֶ ֽיך, מַ לְכֵּ ֽנוּ, רֵ יקָ ם אַ ל ְ תּשִׁ י בֵ ֽנוּ. .even if we haven’t for You, God, hear prayers and listen to pleas . . . found the words to express Do not send us away empty-handed— Rabbinical a Messiah but rather on ourselves properly. כִּ י אַ תָּה שׁוֹמֵֽעַ ְ תּפִ ַ לּת עַ מְּ ך יִ ְ שׂרָ אֵ ל בְּרַחֲמִ ים. Shabbat for in Your kindness You listen to the prayers God’s triumph—a world

the ruled by just laws, a world בָּ ר וּ ך אַ תָּה יהוה, שׁוֹמֵֽעַ ְ תּפִ ָ לּה. .of Your people Israel for at peace. Reuven Hammer,

Barukh atah Adonai, who listens to prayer. by remarking on the fact that the word “Messiah” does not appear at all in this prayer, argues that too many failed and false mes- siahs in Jewish history led to the exclusion of the

2016 term from this central liturgical moment. ָ Shalem ִ כּי לִ ׁיש ּועָתְך FOR WE AWAIT YOUR TRIUMPH © The hope in God’s triumph has always . קִ ּוִֽינ ּו

Lev included the overthrow of oppressive rule. We conclude the . ׁשְמַ ע ק ֹולֵ ֽנ ּו HEAR OUR VOICE three cycles of b’rakhot of request with an all- encompassing b’rakhah. Rabbinic authorities recommended that we add here our own words, Siddur Copyright expressing those concerns that are uppermost in our minds at this time. This prayer is replete with mention of God’s compassion. What prayer can open for us is a moment of feeling the universe as welcoming and compassionate.

276 ערבית לחול · עמידה למוצאי שבת ויום טוב WEEKDAY · EVENING SERVICE · AMIDAH FOR THE CONCLUSION OF SHABBAT AND FESTIVALS 276 Modim: On Gratitude RESTORE WORSHIP TO ׁ ֵוְהָשב YOUR SANCTUARY רְצֵה, יהוה אֱ להֵ ֽינוּ, ְ בּעַ ְ מּך יִשְׂרָאֵ ל וּבִתְ פִלָּתָ ם, Three Concluding B’rakhot God, on days when I am .אֶ ת־ הָ עֲ ֹבודָ ה לִדְ ִ ביר ּב ֵָיתֶֽך וְ הָ שֵׁב אֶת־הָעֲבוֹדָ ה לִדְ בִ יר בֵּיתֶ ֽ ך, unable to feel grateful the service that we offer The Hebrew text here literally refers to the “holy וּתְ פִלָּתָ ם ְ בּאַ הֲ בָ ה תְ קַ ֵ בּל בְּרָצוֹן, .because my expectations Adonai our God, embrace Your people Israel and their prayer imprison me, because my Restore worship to Your sanctuary. May the prayers of the of holies,” the innermost area of the sanctuary—that וּתְהִי לְרָצוֹן תָּמִיד עֲבוֹ דַ ת יִ שְׂ רָ אֵ ל עַ ֶ ֽ מּך. responsibilities burden me, or because the pain people Israel be lovingly accepted by You, and may our service place where God was expe- of living consumes me, always be pleasing. On Rosh Hodesh and Hol Ha-mo·ed we add: rienced most intimately— remind me to be grate- and it is that intimacy and ful. Grateful for the gift purity of relationship that is אֱ להֵ ֽינוּ וֵאלהֵי אֲבוֹתֵ ֽ ינוּ [ וְ אִ מּוֹתֵ ֽ ינוּ], יַעֲלֶה ֹוְיָבא, וְיַגִּֽיעַ וְיֵרָאֶ ה, :On Rosh Hodesh and Hol Ha-mo·ed we add of life. For my soul, my yearned for in this prayer. וְ יֵ רָ צֶ ה וְ יִ שָּׁ מַ ע, וְ יִ פֵּ ָקד וְיִזָּכֵר זִכְרוֹנֵֽנוּ וּפִקְדוֹנֵֽנוּ, וְזִכְרוֹן breath, my being. Grateful Our God and God of our ancestors, may the thought of us rise up YOUR DIVINE PRESENCE אֲבוֹתֵ ֽ ינוּ [ וְ אִ מּוֹתֵ ֽ ינוּ], וְזִכְרוֹ ן מָ שִֽׁיחַ ֶ בּן ־ דָּ וִד עַבְדֶּֽך, וְזִכְרוֹן for my family, my friends, and reach You. Attend to us and accept us; hear us and respond to The Hebrew word . ׁשְכִינָת ֹו יְר ָ וּשׁ ַ ֽל ִ י ם עִ יר קׇ דְ שֶֽׁך, וְזִכְרוֹן ׇ כּל ־ עַ ְ מּך ֵ בּי ת ִ י שְׂ רָ אֵ ל לְפָ נֶ ֽיך, ,and my community. For us. Keep us in mind, and keep in mind the thought of our ancestors relationships that heal and as well as the Messiah, the descendant of David; Jerusalem, Your holy shekhinah has been used for centuries to refer to לִפְלֵיטָ ה, לְטוֹבָ ה, לְחֵ ן וּלְחֶ ֽסֶ ד וּ לְ רַחֲמִ ים, לְחַ יִּ ים וּ לְ שָׁלוֹם, בְּיוֹם nourish. Grateful for the city; and all Your people, the house of Israel. Respond to us with opportunity to learn, to God’s immanence, the deliverance, goodness, compassion, love, life, and peace, on this On Sukkot: On Pesah: On Rosh Hodesh: grow, to become; and for presence of God that is Festivals felt in the world. The word ֹראשׁ ֽ ֹהַחדֶ שׁ חַ ג הַ מַּצּוֹת חַ ג הַ סֻּ כּוֹת the miracles that abound On Rosh Hodesh: On Pesah: On Sukkot: Assembly shekhinah is grammatically הַ זֶּ ה. זׇכְרֵ ֽ נוּ, יהוה אֱ להֵ ֽינוּ, בּוֹ לְטוֹבָ ה, וּפׇקְדֵֽנוּ בוֹ לִבְרָ כָ ה, .all around me and that ask Rosh Hodesh. Festival of Matzot. Festival of Sukkot only to be found. feminine, and Jewish mysti- cal tradition has tended to וְהוֹשִׁיעֵֽנוּ בוֹ לְחַ יִּ ים. וּבִדְ בַ ר יְ שׁוּעָ ה וְרַחֲמִ ים, חוּס וְחׇ נֵּֽנוּ, וְרַחֵם elana zaiman Remember us for good; respond to us with blessing; redeem us with and— -personify the Divine Pres עָ לֵ ֽינוּ וְהוֹשִׁיעֵֽנוּ, ִ כּי אֵ לֶ ֽיך עֵ ינֵ ֽינוּ, ִ כּי אֵ ל מֶ ֽלֶ ך חַ נּוּן וְרַחוּם אָ ֽתָּ ה. -life. Show us compassion and care with words of kindness and deliv erance; have mercy on us and redeem us. Our eyes are turned to You, ence, called the Shekhinah, .as feminine וְ תֶ חֱ זֶ ֽינָ ה עֵ ינֵ ֽינוּ ְבּשׁוּבְך לְצִיּוֹן בְּרַחֲמִ ים. .for You are a compassionate and caring sovereign Rabbinical בָּרוּ ך אַ תָּ ה יהוה, הַ מַּחֲ זִ יר שְׁכִינָתוֹ לְצִיּוֹן. .May our eyes behold Your compassionate return to Zion Shabbat Barukh atah Adonai, who restores Your Divine Presence to Zion. the b שָׁאַתָּ ה הוּא יהוה אֱ להֵ ֽינוּ וֵ אלהֵ י for מוֹדִ ים אֲ נַֽחְ נוּ לָ ך, by אֲבוֹתֵ ֽ ינוּ [ וְ אִ מּוֹתֵ ֽ ינוּ] לְעוֹלָ ם וָ עֶ ד. gratitude for life and its blessings צוּר חַ יֵּ ֽינוּ , מָ גֵ ן יִ שְׁעֵֽנוּ, אַתָּ ה הוּא לְדוֹר וָדוֹר. a We thank You, for You are ever our God

1and the God of our ancestors; 2016

נוֹדֶ ה לְּ ך וּ נְ סַ ֵ פּר תְּהִ לָּתֶ ֽ ך, Shalem

You are the bedrock of our lives, © עַ ל חַ יֵּ ֽינוּ הַ מְּסוּרִ ים ְ בּיָדֶ ֽ ך, .1the shield that protects us in every generation וְ עַ ל נִ שְׁמוֹתֵ ֽ ינוּ הַ פְּקוּדוֹת לָ ך, We thank You and sing Your praises— Lev וְעַ ל נִסֶּ ֽ יך ֶשׁבְּכׇ ל־יוֹ ם עִ מָּֽנוּ, ,for our lives that are in Your hands וְעַל נִפְלְאוֹתֶֽיך וְטוֹבוֹתֶ ֽ יך ֶשׁבּ ׇ ְכל־עֵ ת, ,for our souls that are under Your care for Your miracles that accompany us each day, Siddur Copyright עֶֽרֶב ֹוָבֽקֶ ר וְצׇהwרָֽ יִ ם. and for Your wonders and Your gifts that are with us הַטּוֹב, ִ כּי לא כָ לֽ וּ רַחֲמֶ ֽ יך, .1each moment—evening, morning, and noon וְהַמְרַחֵ ם, כִּי לא תַֽ מּוּ חֲסָדֶ ֽ יך, ;You are the one who is good, whose mercy is never-ending מֵעוֹ לָ ם קִ וִּֽינוּ לָ ך. .the one who is compassionate, whose love is unceasing We have always placed our hope in You. On Hanukkah we add Al Hanissim on page 430. On Hanukkah we add Al Hanissim on page 430. On Purim we add Al Hanissim on page 431. On Purim we add Al Hanissim on page 431.

277 ערבית לחול · עמידה למוצאי שבת ויום טוב WEEKDAY · EVENING SERVICE · AMIDAH FOR THE CONCLUSION OF SHABBAT AND FESTIVALS 277 Peace For all these blessings may Your name be praised and exalted, MAY YOUR NAME BE PRAISED AND EXALTED וְעַ ל ֻ כּ ָ לּ ם ִ י תְ בָּרַך וְיִתְרוֹמַ ם ִ שׁמְ ך מַ לְ כֵּֽנוּ תָּמִיד לְעוֹלָ ם וָ עֶ ד. ְ ָ .our sovereign, always and forever In the . ּיִתְבָרַך וְ יִתְ ר ֹומַ ם ׁשִמְך :Between Rosh Hashanah and Yom Kippur we add א language of the Bible and וּכְתוֹב לְחַ יִּ ים טוֹבִ ים ׇ כּל־בְּנֵ י בְרִ יתֶ ֽ ך. :Commentators remark 1Between Rosh Hashanah and Yom Kippur we add that as we pray for peace, 1And inscribe all the people of Your covenant for a good life. the prayerbook, “God’s we should let go of that name is exalted” when ,we acknowledge God ֹוְכל הַחַ יִּ ים יוֹ דֽ וּך סֶּ ֽלָ ה, which preys on us, that we May all that lives thank You always, and faithfully praise Your recognize God’s goodness וִיהַלְלוּ אֶ ת־שִׁמְ ך בֶּאֱמֶ ת, .not be consumed by anger. name forever, God of our deliverance and help a Barukh atah Adonai, Your name is goodness and praise of in creation, and act to enable God’s justice and הָ אֵ ל יְ שׁוּעָתֵֽנוּ וְעֶזְרָתֵֽנוּ סֶ ֽלָ ה. ב Oh accept, accept, our You is ﬁtting. b compassion to be visible in .the world בָּרוּך אַתָּה יהוה, הַטּוֹב שִׁמְ ך וּלְך נָאֶ ה לְהוֹדוֹת. thanks for the day’s three miracles, of dusk, peace ABUNDANT AND LASTING of dawn, of noon, and Grant abundant and lasting peace to Your people Israel and -The He .ׁשָל ֹום רָ ב PEACE שָׁ לוֹם רָב עַ ל יִ שְׂ רָ אֵ ל עַ ְ מּך וְעַ ל ׇ כּל־יוֹשְׁבֵ י תֵ בֵ ל תָּשִׂ ים of the years which with Thy presence are made all who dwell on earth, for You are the sovereign master of the brew word shalom, “peace,” comes from the same root לְעוֹלָ ם, ִ כּי אַתָּ ה הוּא מֶֽלֶך אָדוֹן לְכׇל־הַשָּׁלוֹם. felicitous. ways of peace. May it please You to bless Your people Israel at as the word shalem, which וְטוֹב ְ בּעֵ י נֶ ֽ י ך לְבָ רֵ ך אֶ ת ־ עַ ְ מּך יִשְׂרָאֵ ל Grant us—our last petition—peace, Thine all times with Your gift of peace. means “whole.” The peace Festivals that is prayed for here is בְּכׇ ל־עֵ ת וּבְכׇ ל־שָׁעָ ה ִבּשְׁלוֹמֶ ֽ ך. especial blessing, Between Rosh Hashanah and Yom Kippur we recite the Assembly which is of Thy grace and following paragraph, in place of the line that follows it: more than the end of war of the shining and turn- May we and the entire house of Israel be called to mind Between Rosh Hashanah and Yom Kippur we recite the —that, of course, would, ing of Thy Face. and inscribed for life, blessing, sustenance, and peace in and following paragraph, in place of the line that follows it: in itself, be a blessing—but rather a moment in which בְּסֵ ֽפֶ ר חַ יִּ ים, ְ בּרָ כָ ה, וְ שָׁלוֹם, וּפַרְ נָסָ ה טוֹבָ ה, .a. m. klein the Book of Life— each of us can feel whole, and can feel the wholeness נִ זָּ כֵ ר וְ נִ כָּתֵ ב לְפָנֶֽיך, אֲנַֽחְנוּ וְ כׇ ל ־ עַ ְ מּך ֵ בּית יִשְׂ רָ אֵ ל, .Barukh atah Adonai, who brings peace Travel Prayer of humanity and of the

לְחַ יִּ ים טוֹבִ ים וּ לְ שָׁלוֹם. Barukh atah Adonai, who blesses Your people Israel with peace. Rabbinical Without You, this road universe.

בָּרוּך אַתָּ ה יהוה, עוֹשֵׂה הַשָּׁלוֹם. is thorns and thistles. Shabbat additional personal prayer WHO BLESSES YOUR PEOPLE Allow me to search Your the הַ מְ ב ְָרֵך The silent recitation of the Amidah concludes ISRAEL WITH PEACE בָּרוּ ך אַ תָּ ה יהוה, הַ מְ בָ רֵ ך אֶ ת ־ עַ מּוֹ יִשְׂרָאֵ ל בַּשָּׁלוֹם. ways and to ﬁnd for The . אֶ ת ־ עַ ֹמּו יִ ׂשְרָאֵ ל ּבַּׁשָל ֹום :with a personal prayer or the following my feet walking in a furrow by peace that descends on the and may pleasantness be My God, keep my tongue from evil, my lips from deceit. Help The silent recitation of the Amidah concludes with a personal prayer or the following: people Israel exempliﬁes upon them. me ignore those who would slander me. Let me be humble the peace that shall de- .scend on the whole world לְ שׁוֹנִ י מֵרָ ע, וּ שְׂ פָ תַ י מִ דַּ ֵ בּר מִרְמָ ה, וְ לִמְקַ לְלַ י May the one who gives before all. Open my heart to Your Torah, that I may pursue אֱ להַ י, נְ צוֹר strength to the weary 2016 One opinion .אֱלֹהַי give my life paved roads Your mitzvot. Frustrate the designs of those who plot evil Shalem MY GOD

נַ פְ שִׁי תִדֹּ ם, וְ נַ פְ ִ שׁי ֶ כּעָ פָ ר לַ ֹכּל תִּהְ יֶה. ְ פּתַ ח לִ ִ בּי בְּתוֹרָתֶ ֽ ך, © on which to go to come against me; nullify their schemes. Act for the sake of Your voiced in the Babylonian Talmud states that every וּ בְ מִ צְ ֹתֶֽיך תִּרְדּוֹ ף נַ פְ שִׁי. וְכׇל־הַח ְוֹשׁבִ ים עָ לַ י רָעָ ה, and to arrive

name; act for the sake of Your triumph; act for the sake of Lev -Amidah must be accompa מְ הֵ רָ ה הָ פֵ ר עֲ צָ תָ ם וְ קַ לְקֵ ל מַ חֲ ַ שׁבְ תָּ ם. עֲשֵׂ ה לְמַ ֽעַ ן שְׁמֶ ֽ ך, wherever my heart carries me, like a caravan of Your holiness; act for the sake of Your Torah. Answer my nied by a personal prayer Berakhot 29b). The prayer) עֲשֵׂ ה לְמַ ֽעַ ן יְמִ ינֶ ֽך, עֲשֵׂ ה לְמַ ֽעַ ן קְדֻשָּׁתֶ ֽ ך, עֲשֵׂ ה לְמַ ֽעַ ן .the self prayer for the deliverance of Your people and may blessings be that is printed here is offered by the Babylonian תּוֹ רָ תֶֽך. לְמַֽעַן יֵחָלְצוּן יְדִ ידֶ ֽ יך, ה ִֽ וֹשׁיעָ ה יְמִ ינְ ך וַעֲ נֵ ֽנִ י. granted to the work of May the words of my mouth and the meditations of my heart Siddur Copyright my feet. be acceptable to You, Adonai, my rock and my redeemer. Talmud (Berakhot 17a) as an example of how the יִהְיוּ לְרָצוֹן אִמְרֵ י פִי וְהֶגְיוֹ ן לִ ִ בּי לְפָנֶ ֽיך, יהוה צוּרִ י וְגוֹאֲ לִ י. May the one who hears Some have the custom of taking three steps backward and bowing Amidah might end with the prayer of all mouths at the conclusion of the Amidah, as if exiting the court of a sovereign. Some have the custom of taking three steps backward and bowing hear my footsteps. a personal prayer. It is May the one who creates peace on high bring peace to us and at the conclusion of the Amidah, as if exiting the court of a sovereign. attributed to Mar son of —asher reich Ravina (4th century). Un- ֹעשֶׂ ה שָׁלוֹם בִּמְרוֹמָ יו, הוּא יַעֲשֶׂ ה שָׁלוֹם עָ לֵ ֽינוּ .translated by David Jacobson) to all Israel [and to all who dwell on earth]. And we say: Amen) like the rest of the Amidah, these personal prayers are וְעַ ל ׇ כּל־יִשְׂרָאֵ ל [וְעַ ל ׇ כּל־יוֹשְׁבֵי תֵבֵל], וְאִמְרוּ אָמֵ ן. Oseh shalom bimromav hu ya∙aseh shalom aleinu v’al kol yisrael [v’al kol yosh’vei teiveil], v’imru amen. distinguished by the use of At the conclusion of the Amidah, we may be seated. When the weekday eve- At the conclusion of the Amidah, we may be seated. When the weekday eve- the ﬁrst-person singular. ning service follows the festival, turn to page 280 for Kaddish Shalem. ning service follows the festival, turn to page 280 for Kaddish Shalem.

278 ערבית לחול · עמידה למוצאי שבת ויום טוב WEEKDAY · EVENING SERVICE · AMIDAH FOR THE CONCLUSION OF SHABBAT AND FESTIVALS 278 At the evening service following Shabbat, Psalm 91 is recited. Most congregations distinguish it from the At the evening service following Shabbat, Psalm 91 is recited. Most congre- PSALM 91. Shabbat has Amidah with the recitation of Hatzi Kaddish. gations distinguish it from the Amidah with the recitation of Hatzi Kaddish. come to an end, and we recite this psalm to mark the .transition to the week חֲ צִ י קַ ִ דּישׁ Hatzi Kaddish Psalm 91 is one of the most Leader: Leader: reassuring in the entire Psalter. First the voice of a ִ י תְ ַגּ ַ דּל ְ ו ִ י תְ קַ ַ דּשׁ שְׁ מֵ הּ רַ בָּ א, בְּעָ לְמָ א ִ דּי בְ רָ א, כִּ רְ ע וּ תֵ הּ, May God’s great name be exalted and hallowed throughout the created world, as priest or a leader assures ְ ו ַ י מְ ִ ל י ך מַ ְ ל כ וּ תֵ הּ בְּ חַ ֵ יּיכוֹן וּבְ יוֹמֵ יכוֹן וּבְחַ ֵ יּי דְ כׇ ל־בֵּ ית is God’s wish. May God’s sovereignty soon be established, in your lifetime and in your days, and in the days of all the house of Israel. And we say: Amen. the supplicant that he or she will be saved from any יִ שְׂרָאֵ ל, בַּעֲ גָלָ א וּבִזְמַ ן קָרִ יב, וְאִמְ רוּ אָמֵן. Congregation and Leader: danger, and then we hear May God’s great name be acknowledged forever and ever! Congregation and Leader: God’s own voice vouch- saﬁng that message. About יְהֵא שְׁמֵהּ רַ בָּא מְבָרַך לְעָלַם וּלְעָלְמֵי עָ ְ ל מַ ָיּא. Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. to face the week, the Leader: Leader: worshippers are assured that God will be with us, strengthening us on our יִ תְ בָּ רַ ך וְ יִ שְׁ ַ תּבַּ ח וְ יִ תְ פָּ אַ ר וְ יִ תְ רוֹמַ ם וְ יִ תְ נַ ֵ שּׂא וְ יִ תְ הַ ַ דּר May the name of the Holy One be acknowledged and cele brated, lauded and ,journey, accompanying us וְ יִ תְ עַ ֶ לּה וְ יִ תְ הַ ַ לּל שְׁ מֵ הּ דְּקֻדְשָׁ א, בְּרִ יך הוּא, לְעֵֽ ָ לּא מִ ן ׇ כּל־ worshipped, exalted and honored, extolled and acclaimed—though God, who is

Festivals and keeping us in life. blessed, b’rikh hu, is truly [between Rosh Hashanah and Yom Kippur we add: far] beyond all Assembly The recitation of Psalm [לְעֵֽלָּא לְעֵֽ ָ לּא מִ כׇּ ל־ :between Rosh Hashanah and Yom Kippur we substitute] acknowledgment and praise, or any expressions of gratitude or consolation ever 91 is preceded by the .last verse of Psalm 90 בִּ רְ כָתָ א וְשִׁ ירָתָ א ֻ תּשְׁ בְּ חָתָ א וְנֶחָמָתָ א דַּאֲמִ ירָ ן בְּעָ לְמָ א, spoken in the world. And we say: Amen. and In the Land of Israel in וְאִמְ רוּ אָמֵן. ancient times, psalms were Some congregations rise to recite the following: Some congregations rise to recite the following: introduced by reciting the May the peace of the Lord, our God, be with us; may the work of our hands last last verse of the preceding

psalm. But it is also the וִ י הִ י נֽ ֹעַם אֲדֹ נָ י אֱ ל הֵ ֽ י נ וּ עָ לֵ ֽ י נ וּ, וּ מַ עֲ ֵ שׂה יָדֵ ֽ ינוּ כּוֹנְנָ ה עָ לֵ ֽינוּ, beyond us, and may the work of our hands be lasting. Psalm 90:17 Rabbinical case that the last verse of Psalm 90 forms a prelude וּ מַ עֲ ֵ שׂה יָדֵ ֽ ינוּ כּוֹנְנֵ ֽהוּ. תהלים צ׃יז Shabbat One who dwells in the secret places of the one on high, lodges in the shadow of the to Psalm 91. Reading it as we are about to enter the ֹישֵׁב בְּ סֵ ֽ תֶ ר עֶ לְיוֹן, בְּ צֵ ל שַׁ ַ דּי יִתְ לוֹנָ ן. ֹא ַ מר לַ יהוה מַחְסִ י the Almighty— I call Adonai my protector, my fortress, my God, whom I trust. God for by will save you from the hidden snare, the threat of deadly plague, God’s wings will world of work, we pray that -what we do might be last וּ מְ צ וּ דָ תִ י, אֱ להַ י אֶ בְ טַ ח בּוֹ. כִּ י הוּא יַ ִ צּילְ ך מִ פַּ ח יָ קוּשׁ, .ing and pleasing to God מִ ֶ דּֽבֶ ר הַ וּוֹת. בְּאֶבְרָ תוֹ יָֽסֶ ך ָ לך וְתַ ֽחַ ת כְּנָפָ יו ֶ תּחְ סֶ ה, צִ ָ נּה nestle you and protect you, God’s truth will be your shield and armor. You shall not fear terror at night, arrows ﬂying in daylight, pestilence stalking in the dark, In this psalm, it is only the supplicant (whose וְסֹ חֵ רָ ה אֲ מִ תּוֹ. לא תִירָ א מִפַּֽחַ ד ָ לָֽיְלה, מֵחֵ ץ יָ עוּף יוֹמָ ם. 2016 nor plague blackening the noon. Though a thousand may fall at your side, tens of Shalem

© voice is here indicated in italics) who speaks the מִ ֶֽדּבֶר ֽ ֹבָּאפֶ ל יַהֲ לך, מִ ֶ קּֽטֶ ב יָשׁוּד צׇהwרָֽיִם. ֹיִפּ ל מִ ִצְּדּך אֶ ֽלֶ ף thousands at your right hand, nothing will reach you. You have but to look with personal name of God. All וּ רְ בָ בָ ה מִ ימִ י נֶ ֽ ך, אֵ לֶֽיך לא יִ גָּשׁ. רַק ֵ בְּעי נֶ ֽ י ך תַ בִּ יט, וְ שִׁ לֻּמַ ת your own eyes, and you shall see the recompense of evildoers. Lev other references to God use other epithets, such as “the רְשָׁעִ ים ִ תּרְ אֶ ה. כִּ י אַ ָ תּה יהוה מַחְסִ י, עֶ לְ יוֹן ַֽשׂ מְ ָתּ מְ עוֹנֶ ֽך. Yes, You, Adonai, are my protector. You have made the one on high your refuge—evil shall not befall you, nor plague approach your tent, for God will instruct angels to one on high.” To emphasize that they are not the ל א תְ אֻ ֶ נּה אֵ לֶֽיך רָ עָ ה וְ נֶֽגַ ע לא יִקְ רַ ב בְּ אׇ הw לֶֽך. כִּ י מַ לְאָ כָ יו guard you wherever you go. They will carry you in the palms of their hands, lest formal name of God, we יְצַוֶּ ה ָ לּך לִשְׁמׇרְ ך בְּכׇ ל־דָּ ְרכֶ ֽיך. עַ ל כַּפַּ ֽיִ ם יִ שָּׂאֽ וּנְ ך, פֶּ ן ִתּ ֹגּף Siddur Copyright your foot strike a stone; you will tread on pythons and cubs, trample on snakes and have put all such references in lower case. One of the בָּאֶֽבֶן רַגְלֶֽך. עַ ל שַׁ ֽחַ ל וָפֶ ֽתֶ ן תּ ִֹדְרך, תִּרְמֹ ס כְּ פִ יר וְ תַ ִ נּין. lions. “Because you desired Me, I shall save you. I shall raise you up, for you were reassuring aspects of this psalm is that in the end, it כִּ י בִ י חָ שַׁ ק וַ אֲ פַ ְ לּטֵ ֽ ה וּ, אֲ ַשׂגְּבֵ ֽהוּ כִּ י יָדַ ע שְׁמִ י. conscious of My name. ▶ When you call upon Me, I shall answer you; I shall be is God’s own voice assuring ◀ יִקְרָאֵֽנִ י וְאֶעֱנֵֽהוּ, עִמּוֹ ֹאָנ כִ י בְ צָ רָ ה, אֲ חַ לְּצֵֽהוּ with you in times of trouble, I shall strengthen you and honor you. I shall satisfy you with the fullness of days and show you My deliverance; I shall satisfy you with protection. And it is with that assurance that we וַאֲכַבְּדֵ ֽ הוּ. ֽ ֹארֶ ך יָמִ ים אַ ְ שׂבִּ יעֵ ֽ הוּ, וְאַרְאֵ ֽ הוּ בִּ ישׁוּעָתִ י. Psalm 91 the fullness of days and show you My deliverance.” enter our week. ֽ ֹארֶ ך יָמִ ים אַ ְ שׂבִּיעֵ ֽהוּ, וְאַרְאֵ ֽ הוּ בִּ ישׁוּעָתִ י. תהלים צא .Orekh yamim asbi·eihu v’areihu bishuati Some congregations recite V’atah kadosh here; see page 216. Some congregations recite V’atah kadosh here; see page 216.

279 ערבית לחול · מוצאי שבת ויום טוב WEEKDAYS · EVENING SERVICE · CONCLUSION OF SHABBAT AND FESTIVALS 279 Shalom KADDISH SHALEM marks the completion of the קַדִּישׁ שָׁלֵם Kaddish Shalem A man growing old is going evening service. What fol- down the dark stairs. Leader: Leader: lows is Havdalah, marking He has been speaking of the .the conclusion of Shabbat ְ יִת ַ גּ דַּ ל וְ ִ י תְ קַ דַּ שׁ ְ שׁמֵ הּ רַ ָ בּא, בְּעָ לְמָ א דִּ י בְרָ א, כִּרְעוּתֵ הּ, May God’s great name be exalted and hallowed throughout Soul . . . . Aleinu (page 281) is a late Of dreams the created world, as is God’s wish. May God’s sovereignty addition to the evening וְיַמְלִיך מַלְכוּתֵ הּ בְּחַ יֵּ יכוֹן וּבְיוֹמֵ יכוֹן וּבְחַ יֵּ י דְ כׇ ל־ ֵ בּית burnt in the bone. soon be established, in your lifetime and in your days, and in service and it is not recited יִשְׂרָאֵ ל, בַּעֲ גָלָ א וּבִזְמַן קָרִיב, וְאִמְרוּ אָמֵן. He looks up the days of all the house of Israel. And we say: Amen. in the Sephardic rite. to the friends who lean Congregation and Leader: out of light and wine Congregation and Leader: יְהֵא שְׁ מֵ הּ רַבָּא מְבָרַך לְעָלַם וּלְעָלְמֵי ָעָלְמַיּא. !over the well of stairs. May God’s great name be acknowledged forever and ever They ask his pardon Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. Leader: for the dark they can’t help ִ י תְ ָ בּרַ ך וְ יִ ְ שׁתַּ ַ בּח וְ ִ י תְ פָּאַר וְיִתְרוֹמַ ם וְיִתְ נַשֵּׂ א :Leader . . . וְיִתְהַדָּר ַ וְיִתְעלֶּ ה וְיִתְהַ לָּ ל ְ שׁמֵ הּ דְּ קֻ דְ ָ שׁא, בְּרִ יך הוּא, It’s alright,” answers May the name of the Holy One be acknowledged and“ the man going down, לְעֵֽ ָ לּא מִ ן כׇּ ל־ ,it’s alright—there are many celebrated, lauded and worshipped, exalted and honored“ Festivals [לְעֵֽלָּא לְעֵֽ ָ לּא מִ כׇּ ל־ :avenues, many corridors of extolled and acclaimed—though God, who is blessed, Assembly [between Rosh Hashanah and Yom Kippur we substitute the soul b’rikh hu, is truly [between Rosh Hashanah and Yom Kippur we add: far] בִּ רְ כָ תָ א וְ ִ שׁי רָ תָ א תֻּ ְשׁבְּחָתָ א וְנֶחָמָתָ א דַּאֲמִ ירָ ן בְּעָ לְמָ א, .that are dark also beyond all acknowledgment and praise, or any expressions of Shalom.” and וְאִמְרוּ אָמֵן. .denise levertov gratitude or consolation ever spoken in the world— And we say: Amen. תִּ תְ קַ בַּל צְלוֹתְהוֹן וּבָעוּתְהוֹן דְּ כׇ ל־יִשְׂרָאֵל קwדָם אֲבוּהוֹן Blessings for Going Forth May the prayers and pleas of all Israel be accepted by their דִּ י בִ שְׁמַיָּא, וְאִמְרוּ אָמֵן. Rabbinical בָּ ר וּ ך אַ ָ תּה בָּעִ יר וּבָ רוּך .creator in heaven. And we say: Amen אַ ָ תּה בַּ שָּׂדֶ ה. Shabbat יְהֵ א ְ שׁ ָ ל מָ א רַ ָ בּא מִ ן שְׁמַ יָּ א, וְחַ יִּ ים עָ לֵ ֽינוּ וְעַ ל כׇּל־יִשְׂרָאֵ ל, בָּ ר וּ ך פְּ רִ י בִטְ נְ ך וּפְרִ י May heaven bestow on us, and on all Israel, life and abundant the

for ְ אַדמָ תְ ך וּפְ רִ י בְ הֶ מְ ֶ ֽ תּך וְאִמְרוּ אָמֵן. .and lasting peace. And we say: Amen by שְׁ גַ ר אֲ לָ פֶ ֽ י ך וְ עַ שְׁ ְ תּרוֹת ֹעשֶׂ ה שָׁלוֹם בִּמְרוֹמָ יו הוּא יַעֲשֶׂ ה שָׁלוֹם עָ לֵ ֽינוּ May the one who creates peace on high bring peace to us and צֹאנֶ ֽך. וְעַ ל ׇ כּל־יִשְׂרָאֵ ל [וְעַ ל ׇ כּל־יוֹשְׁבֵי תֵבֵל], וְאִמְרוּ אָמֵן. .to all Israel [and to all who dwell on earth]. And we say: Amen בָּ ר וּ ך טַ נְאֲ ך וּ מִ שְׁ אַ רְ ֶ ֽ תּך.

2016 בָּ ר וּ ך אַ תָּה ֹבְּבאֶ ֽ ך From the second night of Pesah through the night preceding Shavuot, Shalem וּבָ רוּך אַ ָ תּה בְּ צֵ אתֶ ֽ ך. we turn to page 63 for the Counting of the Omer. © From the second night of Pesah through the night preceding Shavuot, Blessed shall you be in the we turn to page 63 for the Counting of the Omer.

city and blessed shall you Lev be in the country. Blessed shall be the issue Leaving Shabbat with Blessing וְ יִ ּתֶן MAY GOD GRANT YOU וְ יִ ֶ תּן לְך הָ אֱ להִ ים מִ ַ טּל הַ ָ שּׁמַ ֽ ִ י ם וּ מִ ְ שּׁמַ ֵ נּי הָאָ ֽרֶ ץ, ,of your womb, the May God grant you heaven’s dew, earth’s riches ָ These are the words .לְך .produce of your ﬁeld, the and an abundance of grain and grapes

spoken by Isaac as he ֹוְרב ָ דּגָ ן וְתִ ֹירשׁ. ofspring of your cattle, Siddur Copyright blessed Jacob. We end בראשית כז׃כח the calving of your herd, V’yiten l’kha ha-elohim mital ha-shamayim u-mish’manei ha-aretz and the lambing of your v’rov dagan v’tirosh. Shabbat calling upon an ﬂock. Genesis 27:28 ancestral blessing to ac- Blessed shall be your harvest company us in the week basket and your kneading ahead. bowl. In the ancient .תִ ׁירֹש GRAPES Blessed shall be your com- world, water was mixed ings in and blessed shall with wine to purify it. be your goings out. —deuteronomy 28:3–6

280 ערבית לחול · מוצאי שבת ויום טוב WEEKDAYS · EVENING SERVICE · CONCLUSION OF SHABBAT AND FESTIVALS 280 סיום התפילה Concluding Prayers

Some recite Havdalah on page 283 before continuing with Aleinu. Some recite Havdalah on page 283 before continuing with Aleinu. We rise for Aleinu. We rise for Aleinu. עָ לֵ ֽינוּ ַלְשַׁבֵּֽח לַאֲדוֹן ֹהַכּל, לָתֵ ת ְ גּדֻ ָ לּה לְ יוֹצֵ ר בְּרֵ אשִׁ ית, Aleinu שֶׁלֹּ א עָ ָֽשׂנוּ כְּ גוֹיֵ י הָאֲרָ צוֹת, וְ לא שָׂמָ ֽ נוּ כְּמִשְׁפְּ חוֹת הָאֲדָמָ ה, It is for us to praise the ruler of all, to acclaim the Creator, who has not made שֶׁלֹּא שָׂם חֶלְקֵֽנוּ כָּהֶם, ֹוְג רָ לֵ ֽנוּ כְּכׇ ל־הֲ מוֹנָ ם. us merely a nation, nor formed us as all earthly families, nor given us an ordinary destiny. b ַ ֽ וַאֲנחְ נ וּ כּוֹרְ עִ ים וּ מִ שְׁ תַּחֲ וִ ים וּמוֹדִ ים, ,a And so we bow, acknowledging the supreme sovereign, the Holy One ִ ל פְ ֵ נ י מֶ ֽ ֶ ל ך מַ לְ כֵ י הַ מְּ לָ כִ י ם, הַ ָ קּדוֹשׁ בָּ רוּך הוּא. who is praised—who spreads out the heavens and establishes the earth, whose שֶׁהוּא נוֹטֶה שָׁמַֽיִם ֹוְיסֵד אָ ֽ רֶ ץ, וּמוֹשַׁ ב יְ קָ רוֹ בַּ שָּׁמַ ֽיִ ם מִמַּ ֽעַ ל, glory abides in the highest heavens, and whose powerful presence resides in the וּ שְׁ כִ י נַ ת עֻ זּוֹ בְּגׇבְהֵ י מְ רוֹמִ ים, הוּא אֱ להֵ ֽינוּ אֵ ין עוֹד. highest heights. This is our God, none else; ours is the true sovereign, there is no other. As it is written in the Torah: “Know this day and take it to heart, that אֱ מֶ ת מַ לְכֵּֽנוּ אֶ ֽ פֶ ס זוּלָ תוֹ, כַּ כָּ תוּב בְּ תוֹרָ תוֹ׃ Festivals

Adonai is God in heaven above and on earth below; there is no other.” Assembly וְ יָ דַ עְ ָ ֽתּ הַ יּוֹם ֹוַהֲשֵׁבתָ ֽ אֶ ל לְבָבֶ ֽך, ,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’hot ha-adamah, כִּ י יהוה הוּא הָ אֱ ל הִ י ם בַּ ָ שּׁמַ ֽ ִ י ם מִ מַּ ֽעַ ל, and shelo sam helkeinu kahem, v’goraleinu k’khol hamonam. ְ ו עַ ל הָ אָֽרֶ ץ מִ ָ ֽ תּחַ ת, אֵ ין עוֹד. ,a Va-anahnu korim u-mishtahavim u-modim lifnei melekh malkhei ha-m’lakhim, ha-kadosh barukh hu. עַ ל כֵּ ן נְ קַ וֶּה לְך יהוה אֱ ל הֵ ֽ י נ וּ, לִרְ אוֹת מְ הֵ רָ ה בְּ תִ פְ אֶֽרֶ ת עֻ ֶֽזּך, ,Shehu noteh shamayim v’yosed aretz, u-moshav y’karo ba-shamayim mima∙al לְהַעֲבִ יר ִגּלּוּלִ ים מִ ן הָאָ ֽרֶ ץ, וְהָאֱ לִ ילִ ים כָּ רוֹת יִכָּרֵ תוּן, u-sh’khinat uzo b’govhei m’romim, hu eloheinu ein od. Rabbinical Emet malkeinu efes zulato, ka-katuv b’torato: v’yadata hayom Shabbat

ְ ל תַ ֵ קּן עוֹלָ ם בְּ מַ לְכוּת שַׁ ַ דּי, וְ כׇ ל־בְּ נֵ י בָ ָ שׂר יִקְ רְ אוּ בִ שְׁ מֶ ֽ ך, va-hasheivota el l’vavekha, ki Adonai hu ha-elohim ba-shamayim mima∙al, the ְ ל הַ פְ נ וֹ ת אֵ לֶֽיך ׇ כּ ל ־ רִ שְׁעֵ י אָ ֽרֶ ץ. v’al ha-aretz mitahat, ein od. for by יַכִּֽירוּ וְיֵדְ עוּ כׇּ ל־יוֹשְׁבֵ י תֵ בֵ ל, And so, Adonai our God, we await You, that soon we may behold Your strength כִּ י לְ ך ִ תּכְרַ ע כׇּ ל־בֶּ ֽרֶ ך, ִתּ ָ שּׁבַ ע כׇּ ל־לָ שׁוֹן. -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 2016

לְ פָ נֶ ֽ י ך יהוה אֱ להֵֽינוּ יִכְ רְ עוּ וְ יִ פּֽ ֹלוּ, ִ וְלכְ ב וֹ ד שִׁ מְ ך יְקָ ר יִ ֵ ֽ תּנוּ, call out Your name—even the wicked will turn toward You. Then all who live Shalem © וִ י קַ בְּ ל וּ כֻ ָ לּם אֶ ֹת־על מַ לְ כוּתֶ ֽ ך. on earth will understand and know that to You alone every knee must bend, all

וְתִמְ לך עֲ לֵיהֶ ם מְ הֵרָ ה לְ ָ עוֹלם וָ עֶ ד, allegiance be sworn. They will bow down and prostrate themselves before You, Lev כִּ י הַ מַּ לְכוּת שֶׁ ְ לּך הִ יא, וּלְ עוֹלְמֵ י עַ ד תִּמְ לך בְּכָ בוֹד. Adonai our God, treasure Your glorious name, and accept the obligation of Your sovereignty. May You soon rule over them forever and ever, for true dominion is ◀ כַּכָּתוּב בְּתוֹרָתֶֽך׃ יהוה יִמְלך ֹלְעלָם ֶ וָעד. .Yours; and You will rule in glory until the end of time וְנֶאֱמַ ר׃ וְהָ יָ ה יהוה לְמֶ ֽלֶ ך עַ ל כׇּ ל־הָאָ ֽרֶ ץ, As is written in Your Torah: “Adonai will reign forever and ever.” Siddur Copyright ▶ בַּ יּוֹם הַ הוּא יִ הְ יֶ ה יהוה אֶ חָ ד, וּשְׁ מוֹ אֶ חָ ד. .And as the prophet said: “Adonai shall be acknowledged sovereign of all the earth On that day Adonai shall be one, and the name of God, one.” We are seated. V’ne∙emar: v’hayah Adonai l’melekh al kol ha-aretz, From the ﬁrst day of the month of Elul until Yom Kippur (or in some bayom hahu yihyeh Adonai ehad, u-sh’mo ehad. communities through the seventh day of Sukkot, Hoshana Rabbah), We are seated. we add Psalm 27, on page 59. From the ﬁrst day of the month of Elul until Yom Kippur (or in some communities through the seventh day of Sukkot, Hoshana Rabbah), we add Psalm 27, on page 59.

281 ערבית לחול · סיום התפילה WEEKDAY · EVENING SERVICE · CONCLUDING PRAYERS 281 קַ ִ דּישׁ יָ תוֹם From a Father’s Mourner’s Kaddish Ethical Will Say Kaddish after me but Mourners and those observing Yahrzeit: Mourners and those observing Yahrzeit: ִ י תְ ַגּ ַ דּל ְ ו ִ י תְ קַ ַ דּשׁ שְׁ מֵ הּ רַ בָּ א, not for me. Kaddish is the May God’s great name be exalted and hallowed throughout unique Jewish link that the created world, as is God’s wish. May God’s sovereignty בְּעָ לְמָ א ִ דּי בְ רָ א, כִּ רְ ע וּ תֵ הּ, binds the generations of Israel. The grave doesn’t soon be established, in your lifetime and in your days, and in ְ ו ַ י מְ ִ ל י ך מַ ְ ל כ וּ תֵ הּ בְּ חַ ֵ יּיכוֹן ְ וּביוֹמֵ יכוֹן .hear the Kaddish, but the the days of all the house of Israel. And we say: Amen וּבְחַ ֵ יּי דְ כׇ ל־בֵּ ית יִ שְׂרָאֵ ל, speaker does, and the words will echo in your heart. Congregation and mourners: בַּעֲ גָלָ א וּבִזְמַ ן קָרִ יב, !The only immortality I May God’s great name be acknowledged forever and ever seek is that my children וְאִמְ רוּ אָמֵן. :and my children’s children Mourners be good Jews, and thereby May the name of the Holy One be acknowledged and Congregation and mourners: good people. God bless celebrated, lauded and worshipped, exalted and honored, יְהֵא שְׁמֵהּ רַ בָּא מְבָרַך לְעָלַם וּלְעָלְמֵי עָ ְ ל מַ ָיּא. .you and keep you Your father extolled and acclaimed—though God, who is blessed, —william lewis b’rikh hu, is truly [between Rosh Hashanah and Yom Kippur we add: far] Mourners: Festivals Assembly יִ תְ בָּ רַ ך וְ יִ שְׁ ַ תּבַּ ח וְ יִ תְ פָּ אַ ר וְ יִ תְ רוֹמַ ם וְ יִ תְ נַ ֵ שּׂא abramowitz beyond all acknowledgment and praise, or any expressions of gratitude or consolation ever spoken in the world. And we say:

וְ יִ תְ הַ ַ דּר וְ יִ תְ עַ ֶ לּה וְ יִ תְ הַ ַ לּל שְׁ מֵ הּ דְּקֻדְשָׁ א, בְּרִ יך הוּא, and לְעֵֽ ָ לּא מִ ן כׇּ ל־ .Amen May heaven bestow on us, and on all Israel, life and abundant [לְעֵֽלָּא לְעֵֽ ָ לּא מִ כׇּ ל־ :between Rosh Hashanah and Yom Kippur we substitute] and lasting peace. And we say: Amen.

בִּ רְ כָתָ א וְשִׁ ירָתָ א ֻ תּשְׁ בְּ חָתָ א וְנֶחָמָתָ א דַּאֲמִ ירָ ן בְּעָ לְמָ א, Rabbinical May the one who creates peace on high bring peace to us and וְאִמְ רוּ אָמֵן. Shabbat to all Israel [and to all who dwell on earth]. And we say: Amen. the for ְ י הֵ א שְׁ ָ ל מָ ֽ א רַ בָּֽא מִ ן שְׁ מַ ָ ֽ יּא וְ חַ ִ יּים :Mourners and those observing Yahrzeit by עָ לֵ ֽ י נ וּ וְ עַ ל כׇּ ל ־ יִ שְׂרָאֵ ל, Yitgadal v’yitkadash sh’meih raba, b’alma di v’ra, kiruteih, v’yamlikh malkhuteih b’hayeikhon u-v’yomeikhon u-v’hayei d’khol beit yisrael, וְאִמְ רוּ אָמֵן. .ba-agala u-vizman kariv, v’imru amen

2016

Congregation and mourners: Shalem

ֹע ֶשׂ ה שָׁ לוֹם בִּ מְ רוֹמָ יו הוּא יַ עֲ ֶ שׂה שָׁ לוֹם © .Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya עָ לֵ ֽ י נ וּ וְ עַ ל כׇּ ל ־ יִ ְ שׂרָ אֵ ל [ וְעַל כׇּל־יוֹשְׁבֵי תֵבֵל], :Mourners Lev וְאִמְ רוּ אָמֵן. Yitbarakh v’yishtabah v’yitpa∙ar v’yitromam v’yitnasei v’yit∙hadar v’yitaleh v’yit∙halal sh’meih d’kudsha, b’rikh hu, l’eila min kol [between Rosh Hashanah and Yom Kippur we substitute: l’eila l’eila mikol] birkhata v’shirata tushb’hata v’nehamata da∙amiran b’alma, v’imru amen. Siddur Copyright Y’hei sh’lama raba min sh’maya v’hayim aleinu v’al kol yisrael, v’imru amen. Oseh shalom bimromav hu ya∙aseh shalom aleinu v’al kol yisrael [v’al kol yosh’vei teiveil], v’imru amen.

282 ערבית לחול · סיום התפילה WEEKDAY · EVENING SERVICE · CONCLUDING PRAYERS 282 הבדלה Havdalah Meditation for When reciting Havdalah at home, we begin here: When reciting Havdalah at home, we begin here: HAVDALAH literally means “distinction” or “differentia- tion” and it is a ceremony הִ ֵ נּה אֵ ל יְ שׁוּעָ תִ י, אֶ בְ טַ ח וְ לא אֶ פְ חָ ד. .the New Week Behold, God is my deliverer; I am trustful and unafraid that marks the ending of כִּ י עׇ ִ זּי וְ זִ מְ רָ ת יָ הּ יהוה, וַיְהִ י לִ י לִ ישׁוּעָ ה. .As I leave Shabbat behind, Adonai is my strength, my might, my deliverance let me carry Shabbat Joyfully draw water from the wellsprings of deliverance. Shabbat and the beginning of the work week. It וּ שְׁ אַ בְ ֶ תּם מַֽ יִ ם בְּ ָשׂשׂ וֹ ן, מִ מַּ עַ יְנֵ י הַ יְשׁוּעָ ה. :within Deliverance is Yours; may Your blessings rest upon this consists of blessings over לַ י ה ו ה הַ יְ שׁ וּ עָ ה עַ ל עַמְּ ך בִרְ כָתֶ ֽ ך ֶ סּֽלָ ה. ,Remind me to pause to be present for myself, people forever. wine, spices, and light, and a final blessing about the י ה ו ה צְ בָ אוֹת עִ מָּֽ נוּ, מִ ְשׂגָּב לָֽנוּ אֱלהֵי ֹיַעֲקב, סֶ ֽלָ ה. to cherish others, Adonai Tz’va·ot is with us; the God of Jacob is our -distinction between Shab יהוה צְבָ אוֹת, אַשְׁרֵ י אָדָ ם ֹבּ טֵ ֽ חַ בָּ ך. to see the beauty in Your creation, sronghold, forever. bat and the week. The Bible restricts the use of fire on יהוה הוֹשִֽׁ יעָ ה, הַמֶּ ֽ לֶ ך יַעֲ נֵ ֽנוּ בְ יוֹם קׇ רְ אֵ ֽ נוּ. .to nourish peace. Adonai Tz’va·ot, happy is the person who trusts in You Shabbat and so the week לַ ְ יּה וּדִ י ם הָ יְ תָ ה אוֹרָ ה וְ ִ שׂמְ חָ ה וְ ָשׂשׂוֹן וִ יקָ ר. .Enable the joy of life to fill Deliver us, Adonai; our Sovereign, answer us when we call my being, symbolically begins with ,lighting a fire. Shabbat כֵּ ן תִּהְ יֶה ָ לּֽנוּ. the smell of spices to lift The Jewish people experienced light, gladness, joy, and my spirit, honor—so may it be with us. The cup of wine is lifted: which began with the light- Festivals the flame of faith to burn La-y’hudim hayetah orah v’simhah v’sason vikar, ken tihyeh lanu. Assembly ing of candles, now is also brought to its conclusion כּ וֹ ס יְשׁוּעוֹת אֶ ָ שּׂא, וּבְשֵׁ ם יהוה אֶקְרָ א. .in my soul Let me carry Shabbat The cup of wine is lifted: with candelighting. But within. As I lift up the cup of deliverance, I call upon Adonai. and In a synagogue or at a public service, we begin here: whereas we began Shabbat —elana zaiman with individual candles, we end it with one candle סַבְרִ י חֲבֵרַ י׃ :In a synagogue or at a public service, we begin here whose wicks are inter- Hineih Y’shuati— With the assent of my friends: twined, as if Shabbat has בָּ ר וּ ך אַ ָ תּה יהוה אֱ ל הֵ ֽ י נ וּ מֶֽ לֶ ך הָ ע וֹ לָ ם, בּוֹרֵ א פְּ רִ י הַ גָּֽפֶ ן. Behold My Salvation Rabbinical Barukh atah Adonai, our God, sovereign of time and space, created a unity that was Perhaps this week I will The following two blessings are recited only on Saturday evening. Shabbat lacking before. To rouse our not fear. who creates fruit of the vine. At the conclusion of a Festival, we continue with the final paragraph.

the senses to become awak- Perhaps this week, I will Barukh atah Adonai eloheinu melekh ha-olam, borei pri ha-gafen.

for ened to the beauty we shall בָּ ר וּ ך אַ ָ תּה יהוה אֱ להֵ ֽינוּ מֶ ֽלֶ ך הָ עוֹלָ ם, hold possibility in my

by encounter during the week, hand like a silver house The following two blessings are recited only on Saturday evening. we make a blessing over בּ וֹ רֵ א מִ ינֵ י בְ שָׂמִ ים. .At the conclusion of a Festival, we continue with the final paragraph of cloves, take the time spices. Finally, the blessing to count each twinkling Barukh atah Adonai, our God, sovereign of time and space, over the wine sanctifies the בָּ ר וּ ך אַ ָ תּה יהוה אֱלהֵֽינוּ מֶֽ לֶ ך הָ עוֹלָ ם, ,in the night sky who creates fragrant spices. 2016 week to come. בּוֹרֵ א מְ אוֹרֵ י הָאֵ שׁ. raise my fingers boldly Shalem up to the flame and taste Barukh atah Adonai eloheinu melekh ha-olam, borei minei v’samim. © BEHOLD, GOD IS MY DELIV- As we . הִ ֵ ּנה אֵ ל יְ ׁשועָתִי salvation, gladness, joy. ERER ּ ,Barukh atah Adonai, our God, sovereign of time and space

enter the week we pray for בָּ ר וּ ך אַ ָ תּה יהוה אֱ להֵ ֽינוּ מֶ ֽלֶ ך הָ עוֹלָ ם, Then, may I bless what is Lev ,protection, deliverance הַמַּ בְדִּ יל בֵּ ין ֹקֽדֶ שׁ לְ חוֹל , בֵּ ין אוֹר ְ ל חֽ ֹשֶׁ ך, .given, who creates lights of fire wish it also upon others, Barukh atah Adonai eloheinu melekh ha-olam, borei me’orei ha-eish. and happiness. The biblical verses in this passage בֵּ י ן יִ שְׂרָאֵ ל לָעַמִּ ים, -pass around my overflow come from Isaiah 12:2–3 ing cup, Barukh atah Adonai, our God, sovereign of time and space, ,and Psalms 3:9, 46:12, 84:13 בֵּ י ן יוֹם הַ ְ שּׁבִ י עִ י לְשֵֽׁשֶׁ ת יְמֵ י הַ מַּ עֲ ֶ שׂה. put out the fire in this Siddur Copyright and 20:10. The penultimate בָּ ר וּ ך אַ תָּה יהוה, ִ הַמַּבְדּיל בֵּ ין ֽ ֹקדֶ שׁ לְ חוֹל. sweetness when the time who distinguishes between the sacred and the ordinary, light for letting go comes. and darkness, the people Israel and the peoples of the world, verse, remarking on joy and —tamara cohen gladness, is taken from the and between the seventh day and the six days of creation. description in the Scroll of Esther (8:16) and expresses the joy at the deliverance from the destruction that had Barukh atah Adonai, who distinguishes between the sacred been contemplated by Israel’s enemy; we add the wish that the same be true for us. The final verse, taken from and the everyday. Hallel (Psalm 116:13), leads directly into the recitation of the blessing over the cup of wine. Barukh atah Adonai eloheinu melekh ha-olam, ha-madvil bein kodesh BLESSING THE SPICES AND CANDLE. It is customary for everyone to partake of these blessings, so the spices are l’hol, bein or l’hoshekh, bein yisrael la-amim, bein yom ha-sh’vi∙i l’sheishet passed for all to smell, and each person holds up his or her hand to the light, marvelling at the distinctions y’mei hama·aseh. Barukh atah Adonai, ha-mavdil bein kodesh l’hol. between skin and nails, live and dead flesh both needed.

283 ערבית לחול · הבדלה WEEKDAY · EVENING SERVICE · HAVDALAH 283 אֵ לִ ּיָה ּו Light Greetings are exchanged: ELIJAH THE PROPHET The week begins . הַ ָּנ ִ ביא Songs for the Week Ahead with the wish that the אַ גוּטע וואָ ך! שָׁבֽ וּעַ טוֹב! Adam was created just before Shabbat began, Greetings are exchanged: events of this week will and during Shabbat May you have a good week! be messianic. Elijah is said the world was lit with -to be the herald who an אֵ לִ יָּֽהוּ הַ נָּבִ יא , אֵ לִ ָ ֽ יּה וּ הַ תִּשְׁ בִּ י, !A gute vokh! Shavua tov the light of creation. nounces the coming of the .Messiah אֵ לִ ָ ֽ יּה וּ, אֵ לִ ָ ֽ יּה וּ, אֵ לִ ָ ֽ יּה וּ הַ גִּלְעָדִ י. After Shabbat darkness descended and Adam Elijah the prophet, Elijah the Tishbite, MIRIAM too shall announce בִּ מְ הֵרָ ה בְיָמֵֽינוּ יָבוֹא אֵ לֵ ֽינוּ, —rubbed two stones O Elijah, Elijah, Elijah from Gilead together and a ﬁre was the coming of the Messiah with song and dance. The עִ ם מָשִֽׁ יחַ בֶּ ן דִּ ָוד, עִ ם מָשִֽׁ יחַ בֶּ ן ָ דּוִ ד. ,lit. Astounded, he said a come speedily, in our time b’rakhah: “Blessed is the ushering in the Messiah, descended from David. Hebrew words to this song one who creates lights Eliyahu ha-navi, eliyahu ha-tishbi, were written by Leila Gal .Berner מִרְיָם הַ נְּבִ ָ יאה ֹע ז וְ זִ מְ רָ ה בְּ ָ י דָ הּ. ,of ﬁre.” On Shabbat we eliyahu, eliyahu, eliyahu, ha-giladi. Bimheirah v’yameinu yavo eileinu make Kiddush and im mashiah ben david, im mashiah ben david. MAY THE ONE WHO SEPA- מִרְ יָ ם ִ תּרְ ק וֹ ד אִ ָ ֽ תּנ וּ לְ הַ גְ ִ דּיל זִמְרַ ת עוֹלָ ם, celebrate God’s creation RATES . Selected הַ מַּ ְב ִ ּדיל of the world; as Shabbat stanzas of a piyyut written מִרְ יָ ם ִ תּרְ ק וֹ ד אִ ָ ֽ תּנ וּ ְ ל תַ ֵקּן אֶ ת־הָ עוֹלָ ם. departs, we recite Miriam, the prophetess, strength and song are in her hands,

Festivals by Isaac Judah ibn Ghiyyat Havdalah and cele- Assembly Spain). The ,1089–1030) בִּמְהֵרָ ה בְיָמֵֽינוּ הִיא תְבִיאֵֽנוּ אֶ ל ֵ מַעֲיְני הַ יְשׁוּעָ ה. ,Miriam will dance with us, increasing the world’s song brate the possiblity of full song contains an human manufacture Miriam will dance with us, repairing the world.

and acrostic of the name and creativity. Soon, in our days, she will bring us Yitzhak Hakatan. A similar הַ מַּ בְ ִ דּיל ֵ בּין ֽ ֹקדֶ שׁ לְחוֹ ל, חַ ֹטּאתֵֽינוּ הוּא יִמְחוֹל, —talmud of the To the waters of redemption. poem to be recited at land of israel the end of Yom Kippur is זַ רְ עֵ ֽ נ וּ וְ כַסְפֵּֽנוּ יַרְבֶּה כַחוֹל וְכַכּוֹ כָ בִ י ם בַּ ָ לּֽיְלָ ה. .Miriam ha-n’viah oz v’zimrah b’yadah Miriam tirkod itanu l’hagdil zimrat olam, found in many Sephardic

prayerbooks. This version יוֹם פָּ נָ ה כְּצֵ ל ֹתּֽמֶ ר, אֶקְרָ א לָאֵ ל עָ לַ י גּוֹמֵר Miriam tirkod itanu l’taken et ha-olam. Rabbinical Bring Light to of Hamavdil, recited at Bimheirah v’yameinu hi t’vi·enu el mei ha-y’shuah, el mei ha-y’shuah. Shabbat the end of Shabbat with אָמַ ר שׁוֹמֵ ר, אָתָ א ֹב ֶ ֽקר וְגַ ם לָֽיְלָ ה. the Darkness the The Hasidic master of Havdalah, is included in all May the one who separates the holy and the everyday, for Jewish rites. It makes this הַ מַּ בְ ִ דּיל בֵּ ין ֹקֽדֶ שׁ לְחוֹל . . . Ruzhyn taught: This by is the service a person forgive any sins and slights. moment analogous to the :conclusion of Yom Kippur צִדְקָתְ ך כְּהַ ר תָּבוֹר, עַ ל פְּשָׁעַי ֹעָבר תַּעֲבוֹר, must perform all of one’s May our families and our fortunes days . . . to let the light in leaving Shabbat, we leave -behind the sins of the pre כְּיוֹם אֶתְמוֹל כִּי יַעֲבוֹ ר וְ אַ שְׁ מוּרָ ה בַּ ָ ֽ לּיְ לָ ה. .be as many as the grains of sand, or the stars in the sky at night

penetrate the darkness 2016 until the darkness itself This day has disappeared, like the palm tree’s shadow. Shalem vious week and start a new .week with freshness הַ מַּ בְ ִ דּיל בֵּ ין ֹקֽדֶ שׁ לְחוֹל . . . © shines and there is no longer any division I call to God who has brought an end to the light Many of the lines of the between the two, as it that lit my way today. Today, the watchman announced Lev piyyut are based on biblical is written: “And there the coming of the morning and now the night. verses. was evening and there Referencing God’s .כַ ֹחול וְכַ כּ ֹו כָ ִ בים ַּב ָּֽליְלָה AS THE GRAINS OF SAND, OR THE STARS IN THE SKY AT NIGHT was morning—one day” Your righteousness is like Mount Tabor, blessing of Abraham: “I will bestow My blessing on you and make your descendants as numerous as (Genesis 1:5). allowing my sins to quickly pass out of sight— the stars in heaven and the sands on the seashore” (Genesis 22:17). Siddur Copyright ”’....Based on Isaiah 21:12: “The watchman said, ‘morning came and so did night . ׁש ֹומֵר like a yesterday that is gone or a watch in the night. THE WATCHMAN Ha-mavdil bein kodesh l’hol, hatoteinu hu yimhol, . Psalm 36:7 compares God’s righteousness to the highest mountains. Mount הַ ר ָּתב ֹור zareinu v’khaspeinu yarbeh khahol v’kha-kokhavim balailah. MOUNT TABOR Tabor is the highest mountain overlooking the verdant Jezreel Valley in the Land of Israel. The image Yom panah k’tzel tomer, ekra la-El alai gomer, has a second meaning: as we round the mountain, it hides what is on the other side. As we turn to the amar shomer ata voker v’gam lailah. week, past sins are forgiven, like a mountain hides what is on its other side. Ha-mavdil bein kodesh l’hol... LIKE A YESTERDAY . . . OR A WATCH IN THE NIGHT . A play on Psalm 90:4, ְ כּ ֹיום אֶתְ ֹמול... ׁאַשְמ ּורָ ה ַּב ּלָֽיְלָה ,Tzidkat’kha k’har tavor, al f’sha·ai avor ta·avor where human life is described as ﬂeeting. The poet turns the image on its head, remarking that God k’yom etmol ki ya·avor va·ashmurah balailah. allows our sins to quickly pass by. Ha-mavdil bein kodesh l’hol...

284 ערבית לחול · הבדלה WEEKDAY · EVENING SERVICE · HAVDALAH 284