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

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Siddur Lev Shalem for Shabbat and Festivals Copyright © 2016 by the Rabbinical Assembly תוכן העניינים | Contents יום טוב תפילות ושירים נוספים Additional Prayers and Songs Festivals סדר ליל שבת ויום טוב שבת ויום טוב ביום Introduction to the Festivals 304 פסח 409 Pesaḥ Shabbat and Festival Daytime Shabbat and Festival Evening תפילת העמידה ליום טוב 306 הכנה לשבת 3 שחרית 98 The Amidah for Festivals: שבועות 413 Shavuot Arvit, Shaḥarit, Minḥah Morning Service Preparing for Shabbat הדלקת נרות שבת 4 סדר קריאת התורה 168 סדר נטילת לולב 315 סוכות 424 Sukkot Taking Up the Lulav Torah Service Candlelighting for Shabbat אשפיזין 424 קבלת שבת 6 מוסף לשבת 185 הלל 316 Ushpizin Hallel Musaf for Shabbat Kabbalat Shabbat חנוכה 429 עיוני שבת 31 מוסף לשבת ראש חודש 193 סדר קריאת התורה 322 Ḥanukkah Shabbat Study Texts Musaf for Shabbat ליום טוב Rosh Ḥodesh The Festival Torah Service פורים 431 ערבית לשבת ויום טוב 39 Purim יזכור 330 Shabbat and Festival Evening Service מנחה לשבת ויום טוב 213 Yizkor קידוש לראש השנה 432 ספירת העומר 63 Afternoon Service for The Counting of the Omer Shabbat and Festivals מוסף ליום טוב: 343 Kiddush for Rosh Hashanah העבודה במקדש פרקי אבות 235 שיר של יום 433 Musaf for Festivals: The Psalms of the Day Pirkei Avot שבת ויום טוב בבית The Temple Service Shabbat and Festivals at Home מי שברך לעולים לתורה 439 מוסף ליום טוב: 355 Prayers for Those Called שבת בבית 73 תפילות חול החגים בפיוט to the Torah Musaf for Festivals: Weekday Services Shabbat at Home Poetic Offerings תפילות של אזכרה והודאה 446 קידוש לליל שבת 76 ערבית לחול 264 Memorial and Thanksgiving Kiddush for Shabbat Evening Weekday Evening Service for תפילת טל ותפילת גשם 374 Prayers יום טוב בבית 78 Conclusion of Shabbat or a Festival Tal and Geshem: ארץ ישראל 447 Prayers for Dew and Rain Festivals at Home הבדלה 283 The Land of Israel עירוב תבשילין 78 Havdalah הושענות 382 Eruv Tavshilin קידוש לבנה 286 Hoshanot for Sukkot תפילות לעת צרה 450 קידוש לליל יום וב ט 79 Blessing of the New Moon Prayers in Times of Tragedy Kiddush for Festival Evening הקפות 402 מנחה לחול 289 Hakafot for Simḥat Torah שלום 452 שירים וזמירות 82 Weekday Afternoon Service Peace Before Shabbat or a Festival Songs and Hymns ארצות הברית וקנדה 453 ברכת המזון 87 United States and Canada 454 Glossaries Birkat Hamazon 461 Sources and Credits vi סדור לב שלם · תוכן העניינים vii siddur lev shalem · contents Siddur Lev Shalem for Shabbat and Festivals Copyright © 2016 by the Rabbinical Assembly שבת ביום Shabbat Daytime

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

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

מוסף לשבת 185 Musaf for Shabbat

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

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

פרקי אבות 235 Pirkei Avot

(”Modeh ani (“I thank You מֹודֶ ה\מֹודָ ה אֲ נִ ילפָנֶ ֽיָך, מֶ ֽלְֶך יחַ וקַ ּיָ ם, My Soul Personal Prayers upon Arising On the day that I searched is an Ashkenazic prayer -composed in the late Midׁשֶהֶחֱ זַֽרְּתָ ּבִי ינִׁשְמָתִ ּבחֶמְ לָ ה, for God—for I could not I thank You, living and eternal sovereign, for Your kindness dle Ages specifically to be רַ ּבָה אֱ ֽ מּונָתֶ ָך. —see the Divine I turned to my heart and in restoring my soul. How great is Your faithfulness. recited upon opening one’s eyes in the morning. Since my mind Modeh/modah ani l’fanekha, melekh h|.|ai v’kayam, she-heh|.|ezarta Some recite the following prayers upon arising; it was to be said before get- and found Your throne bi nishmati b’h|.|emlah, rabah emunatekha. others recite them upon arriving at the synagogue: within, ting out of bed and washing one’s hands, it does not אֱֹלהַ נׁשָמָ י, ׁשֶ הּנָתַ ּֽתָ ּבִי ט הֹורָה הִ יא. ;a witness to You in me. Some recite the following prayers upon arising include the name of God. —YEHUDAH HALEVI others recite them upon arriving at the synagogue: אַּתָה -contem ברָ Schweid, a אתָּה,Eliezerאַּתָ ה יצַרְּתָּה, האַּתָ נפַחְּתָ ּה ּבִ י, THE SOUL porary Jewish philosopher, ואַּתָה מׁשַּמרָ ּה ּבקִרְ ּבִי, ואַּתָה עָתִ יד לִּט לָּהמִּמֶ ּֽנִ י, A Prayer to Be in My God, the soul that You have given me is pure. notes that this and other prayers in this section areּולְהַחֲ זִ ירָ ּה ּבִי לֶעָתִ יד לָ בֹוא. God’s Presence Elohai, n’shamah she-natata bi t’horah hi. phrased in the first-personּכׇל־זמַן ׁשֶהַ ּנׁשָמָ ה בקִרְ ּבִי, מֹודֶ \ המֹודָה אֲ נִי לפָנֶ ֽיָך, יהִירָצֹון ׁשֶּתִׁשְרֶ ה You created it, singular, although most ׁש כִ ינָת ָך עָ לֵ ֽינּו blessings are phrased in the יהוה אֱֹלהַ יוֵאֹלהֵי אֲ בֹותַ י]ואִ ּמֹותַ י[, ,You formed it first-person plural. At this ונִזְּכֶההַ ּיֹום להִתְעַ ּנֵ ג initial moment of prayer רִּבֹון ּכׇל־הַּמַעֲׂשִ ים,אֲ דֹון ּכׇל־הַ ּנׁשָ מֹות. ;You breathed it into me ּב אֹור ּפָ נֶ ֽיָך. not yet entered a ּבָ haveרּוְך we האַּתָ יהוה, הַּמַחֲ זִ יר נׁשָ מֹות לִפְגָרִ ים מֵתִ ים. .Spread Your wings over us You watch over it when it is in me that we may delight in In the future You will take it from me community, but our prayers Your Presence this day. express our own personal feelings of waking to a new בָּ רוְּך אַתָּ ה יהוה אֱֹלהֵ ֽינמֶ ּוֽלְֶך הָ עֹולָ ם, .but then restore it to me in the world that is coming As long as this soul is within me, I thank You, day. ֲא ֶ ׁשר קִ דָּ ֽ ׁשנּו ּבמִ צְֺותָ יו ו ִצּו עַ ָֽנּול נטִ ילַת יָדָ ֽיִ ם. Intentions for the Jewish mystics . ְ נ ׁ ָ שמָ ה New Day ADONAI my God, God of my ancestors, Soul Master of all worlds, ruler of all creation, master of all souls. view the soul as an actual part of God above”; that“ ָברוְך ָ ַא יהוהה ת אֱֹלהֵ ֽינּו מֶ ֽלְֶך הָ עֹולָ ם, .may it be Your will Barukh atah ADONAI, who restores the soul to the lifeless form that the light of Your face which God blows into the presence of אֲׁשֶ isר ָ י צַ Adamראֶ ת ־ הָ אָ דָ ם ּב חׇ כְ מָ ה be reflected in mine. hand washing -own self. Nothing hu ּובָרָ God’sא בֹו נקָ בִ יםנקָ בִ יםחֲ לּולִ ים חֲ לּולִ ים. May my mouth speak only what is true, Barukh atah ADONAI, our God, sovereign of time and space, mans can do will eradicate this Divine Presence from ּגָ לּויויָדֽ ּועַ לִפְנֵי כִּסֵ א ֽ כבֹודֶ ָך may my eyes see the good who has provided us with a path to holiness through the recesses of ׁשֶאִ םthe deepestיִּפָתֵ ֽחַ דאֶחָ מֵ הֶ םאֹו יִּסָתֵם אֶחָ ד מֵ הֶ ם, ,in all that I meet and may my ears be attentive observance of mitzvot and has instructed us to wash each person’s heart. (Arthur (Green אִי ראֶפְׁשָ להִתְקַ ּיֵ םולַעֲ מֹוד לפָנֶ ֽיָך. .to the troubles of those our hands who address me. Barukh atah Adonai, eloheinu melekh ha-olam, Who restores the soul ּבָרּוְך אַּתָ ה יהוה, רֹופֵא כׇ ל־ּבָׂשָ ר ּומַ פְ לִיא לַעֲ ׂשֹות. ,May I breathe the awe of You to the lifeless form so that I lovingly face all asher kid’shanu b’mitzvotav v’tzivanu al n’tilat yadayim. הַמַּחֲ זִ יר נְ ׁ ָ ש ֹמות לִפְ גָרִ ים I meet. According to the rabbis, sleep is a taste of death; thus, when we arise in the . מֵ תִ י ם May the words I utter be THE body morning we recognize the gift of a new day. Eliezer Schweid remarks: “How does acceptable to You, Barukh atah ADONAI, our God, sovereign of time and space, God appear to a person in this hour? As the source of all existent and eternal life, my rescuer and protector. who crafted the human body with wisdom, creating within flowing now into all creation. . . .” The lastb’rakhah recited before going to sleep —based on a prayer of is “who lights up the entire world with Your glory.” Waking in the morning, the NAḤMAN OF BRATzLAV it many openings and passageways. It is known and revealed b’rakhah is fulfilled. to You that should even a single passageway rupture, or a This . אֲ ׁ ֶ שר ָ י צַ ר אֶ ת ־ הָ אָ דָ ם ְבּ חׇ כְ מָ ה Who crafted the human body with wisdom single opening close up, it would no longer be possible to b’rakhah is to be recited after taking care of one’s bodily functions (Babylonian exist and stand before You. Barukh atah ADONAI, healer of Talmud, Berakhot 60b). Upon waking in the morning, we are conscious, first of all, all flesh, who creates wondrously. of the proper functioning of our bodies.

99 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning serviceSiddur · morning blessings Lev Shalem for Shabbat and Festivals 99 Copyright © 2016 by the Rabbinical Assembly An Introduction to Prayer on Shabbat For an introduction to prayer on the Festivals, see page 304.

Shabbat is also dedicated to study. Even before the destruction of the Along with its other gifts, Shabbat offers a singular opportunity for Temple, the Torah reading and commentary had been a central part of prayer. Weekday prayer is frequently burdened by our knowledge that there Shabbat worship. To emphasize the place of study and the special quali- is work to do, that we are taking time out from other demands of the day. ties of the day, on Shabbat, as at no other time, seven people are called On Shabbat, relieved of the press of time, one can luxuriate in prayer. to the Torah—whereas even on the Day of Atonement, the holiest day of For this reason, on Shabbat morning the liturgy is somewhat extended. the year, only six may be called. In the preparatory P’sukei D’zimra, eight psalms are added in celebration Finally, a service is added to Shabbat, Musaf, marking the day with of the day, many of which celebrate the relationship of God to the world, its own special gift. Indeed, in Temple times an extra sacrifice—called a as well as that of God to the people Israel. These eight psalms culminate musaf—was brought on Shabbat and festivals; the liturgy not only recalls in the Song of the Day of Shabbat (Psalm 92). that special service, but also remarks on the special quality of the day. However, the uniqueness of the gift of prayer on Shabbat is not greater And as with all the focal points of Shabbat—evening, morning, and length for its own sake, but greater depth. On Friday night, we empty afternoon—a meal follows the service, for the fullness of the day is not our consciousness of its usual concerns. On Shabbat day, we allow our experienced through its soulfulness alone, but through the integration of spirits to soar, expanding beyond the constraints of the burdens of the soulfulness with physical pleasure. week. Today we have the leisure to allow our prayer to unfold slowly, car- Shabbat celebrates the seventh day of creation; it is a day for relishing rying us on a spiritual, emotional, intellectual, and aesthetic journey; we the beauty and grandeur of the natural world, and for feeling a sense of are blessed with both the time and inner space to dwell on a word or a fullness, satisfaction, and joy in being alive. Sometimes, merely ceasing phrase, savoring its beauty as it stimulates and nourishes our being. our labors allows our souls to speak, to sing, and we turn to the Creator, Thus, too, the focus and content of our prayer is different on Shabbat. filled with thankfulness, yearning to express those feelings. At other The formal liturgy does not include the usual personal requests for physi- times, it is the joining with our community, singing with them, praying cal sustenance. Rather, prayer on Shabbat centers on appreciation of life, alongside them, celebrating with them, that awakens our own sense of of the gifts that we are given and in the spiritual fulfillment we seek. For gratitude. example, the Amidah (the silent, standing prayer) is shortened to seven Thus the ancient rabbis declared that one might taste the world of blessings, with the central and longest blessing speaking only of Shabbat future promise on this day. itself, and its joys and yearnings. Similarly, creation is celebrated and the blessing of creation preceding the Sh’ma is expanded. Six days of the week, we live and work in the world as it is; practicalities and needs press upon us, demanding our time and focus. On Shabbat, we envision a different reality, what Abraham Joshua Heschel calls “God’s dream for the world.” As our prayer progresses, we become ever more attuned to that dream.

100 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning serviceSiddur · morning blessings Lev Shalem for Shabbat and Festivals 100 Copyright © 2016 by the Rabbinical Assembly . מַ ה ֹֽ ּטב ּו How lovely מַ ה ֽ ֹּטבו ֹאהָ לֶ ֽיָך יַעֲ ֹקב, תֶמִׁשְ ּכ ֽ ֹניָך יִׂשְרָאֵ ל. Prayer Prayers upon Entering the Synagogue Numbers 24:5. These words We enter the synagogue were uttered by the gentile וַאֲ נִי ּב רב חַ ָך ְסדאָבֹוא בֵ ֽ יתֶ ָך, ֹ -in conversation with our How lovely are your dwellings, Jacob; prophet Balaam, who had selves. And as we engage been hired to curse Israel אֶׁשְּתַחֲ וֶהאֶל הֵיכַל קׇדְׁש ָך ֽ ּביִרְאָתֶ ָך. in prayer, this conversation your sanctuaries, people of Israel! but instead blessed them. יהוהאָהַ ֽבְּתִי מ עֹון ּבֵ ֽיתֶ ָך, ּומְקֹום מִׁשְ ּכַן ֽ ּכבֹודֶ ָך. ;becomes one conducted As for me, through Your great kindness I enter Your house Many rabbinic readings of with God. understood the וַאֲ verse נִיthisאֶׁשְּתַחֲ וֶה ואֶ כְרָ ֽעָה, אֶבְר כָ ה לִפְנֵ י יהוה ֹעׂשִ י. .in awe of You, I bow toward Your holy sanctuary ADONAI, I love Your house, the place where Your glory dwells. “dwellings of Jacob” (liter- וַאֲ נִית פִּלָתִ י ל ָך יהוה, עֵת רָ צֹון, Worship with Joy I will bow and prostrate myself, kneel before ADONAI ally, “tents of Jacob”) and the “sanctuaries of Israel” to אֱֹלהִ ים ּברׇב־חַ ְס ֶָֽך, דעֲ נֵ ֽנִי ּבֶאֱמֶ תיִׁשְעֶ ָֽך. -A person does not experi ence the presence of God my creator. refer to houses of study and through sadness or lazi- My prayers are to You, ADONAI, in the hope that this is prayer houses (Babylonian ness, but through joy, as is a favorable time; Talmud, Sanhedrin 105b, ,for instance). Interestinglyׁשַ ֽ חַ ר אֲ בַ ּקֶ ׁשְ ָךצּורִי ּומִׂשְ ּגַּבִ י ,written regarding Elisha we enter the synagogue אֶעְ ְֹך רלפָנֶ ֽיָך יׁשַחְרִ וגַם עַרְ ּבִ י. the prophet: “[He said:] God, in Your abundant love, respond to me with faithful ‘Now bring a musician to deliverance. with the words of a non- לִפְנֵיגדֻ ּלָתְָך אֶעְ ד מֹואֶ ּבָהֵ ל -me’—and when the musi Mah tovu ohalekha ya·akov, mishk’notekha yisrael. Jew, here used to praise the cian played, the hand of synagogue. This verse was Va-ani b’rov h|.|asd’kha avo veitekha, added to the service in the ּכִיעֵ ינ ָך תִרְאֶ הּכׇל מַחְׁש בֹות לִּבִ י. ”God was upon him late Middle Ages, when מַה ּזֶה אֲׁשֶ ר יּוכַל הַ ּלֵב והַ ּלָ ׁשֹון .Kings 3:15). esh·tah|.|aveh el heikhal kodsh’kha b’yiratekha 2) —MIDRASH on psalms Adonai ahavti me’on beitekha, u-m’kom mishkan k’vodekha. European royal courts ,became more formal לַעֲ ׂשֹות הּומַ ֽחַ ֹּכרּוחִ י ּב תֹוְך קִרְ ּבִ י. .Va-ani esh·tah|.|aveh v’ekhra·ah, evr’khah lifnei Adonai osi which warranted a similarly הִ ּנֵהלָך תִיטַ ב זִמְרַת אֱנֹוׁש עַל ּכֵ ן .A Prayer When Va-ani t’filati l’kha, Adonai, eit ratzon Entering the Synagogue Elohim b’rov h|.|asdekha, aneini be-emet yishekha. formal introduction to our worship of the Sovereign אֹוד ָךּב עֹוד ִהְ יֶהּת נִׁשְמַתאֱ לֹֽוּהַּבִ י. May the offerings of my of All. lips be acceptable to You. A Meditation Before Prayer Three of . ַ ו אֲ ִ נ י May my thoughts be clear, As for me may I be instructed in At dawn I seek You, my refuge, my haven; the verses quoted here begin with the word ani, “I.” The worshipper enters the synagogue as an Your ways, and may I be at morning and evening, to You I pray, individual and then joins the community. The first verse mentions bowing toward the sanctuary; some people bow in the direction of the ark upon entering the synagogue. peace with myself and my though facing Your greatness, I am awed and confused, ָ .neighbors Psalm 5:8. Although the verse originally referred to the Temple . אָ ב ֹו א בֵ י תֶ ֽ ך for You know already what I would think and say. I enter Your house —based on the zOHAR in Jerusalem, references describing the Temple came to be applied to the synagogue, which the What might in thought and speech can there be? sages called a mikdash me’at, “a minor sanctuary.” In this, they were interpreting the prophet Ezekiel, who assures the exiles in Babylonia that God is with them in the “small sanctuaries” of What power the spirit within me? foreign lands (Ezekiel 11:16). Yet, You treasure the sound of human song; Here again, the original reference was to the .26:8 . אָ Psalm הַ ֽ בְ ּ ִ תי מְ ע ֹון ֵבּ י תֶ ֽ ָך I love Your house and so would I thank You, as long as Your soul is in me. Temple, but it was later understood to describe the synagogue. Shah|.|ar avakesh·kha tzuri u-misgabi The liturgy recasts Psalm 95:6 from . ַ ו אֲ ִ נ י אֶ ׁ ַ ְ שחֲ ּוֶ תה וְ אֶ כְ רָ ֽ עָ ה I will bow and prostrate myself erokh l’fanekha shah|.|ri v’gam arbi. the plural to the singular, as all the passages opening the service are phrased in the singular. The Lifnei g’dulatakh emod v’ebahel ancient rabbis declared that the bowing performed during the Amidah fulfilled the function of ki ein’kha tireh kol mah|.|sh’vot libi. kneeling and prostration. Today, prostration takes place in the synagogue only on the High Holy Mah zeh asher yukhal ha-lev v’halashon Days, though some medieval pietistic practices emphasized kneeling while praying at home. Psalm 69:14. Perhaps the most primal prayer: may our words be heard and . עֲ נֵ ֽ ִ נ י la·asot u-mah ko·ah|.| ruh|.|i b’tokh kirbi. Respond to me Hineih l’kha titav zimrat enosh al ken responded to. od’kha b’od tihyeh nishmat elo·ah bi. ,This poem was written by Solomon ibn Gabirol (1021–1058 . ַׁ ֽ שחַ ר אֲ בַ ֶ ּק ׁ ְ ש ָך At dawn I seek You Spain) as a morning meditation to be recited by the prayer leader. It begins with a confession of human inadequacy, even to offer prayers, but ends by evoking the soul—the spirit of God in each human being, and the source of human inspiration.

101 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning serviceSiddur · morning blessings Lev Shalem for Shabbat and Festivals 101 Copyright © 2016 by the Rabbinical Assembly .Putting on the Tallit יעֲ טִ פַ תטַ ִ ּל י ת Teach Me, God, Putting on the Tallit To Bless and To Pray As explained in Numbers While reciting the meditation and the b’rakhah, it is customary to hold the While reciting the meditation and the b’rakhah, it is customary to hold the 15:39–40, the tzitzit, the tallit. After saying the b’rakhah we enwrap ourselves with it. Some have the tallit. After saying the b’rakhah we enwrap ourselves with it. Some have the fringes of the tallit, serve לַּמדֵ יֽנִ אֱֹלהַ י, custom of first wrapping the tallit around their head and body, symbolically custom of first wrapping the tallit around their head and body, symbolically to remind us of the Torah’s ּבָ רֵ ְךוהִ תְ ּפַ ֵ ּל ל surrounding themselves with the Presence of God, and then draping it around surrounding themselves with the Presence of God, and then draping it around mitzvot and of the ideal of לעַ סֹוד עָ לֶה קָמֵ ל, their shoulders. their shoulders. holiness to which we are .summoned עַ ֽגַּהל ֹנּפרִ יּבָׁשֵ ל, —Let me praise ADONAI עַלהַחֵ רּות הַ ֹּזאת: . ָ ּ ב רְ כִ י ַ נ פְ ׁ ִ שי Let me praise ּבָר כִי נַפְׁשִי אֶ ת־יהוה, לִרְ אֹות,לָ חּוׁש, לִנְ ׁשֹום, for You, ADONAI my God, are surely great; Psalm 104:1–2. יהוה אֱֹלהַי ּגָדַ ֽלְּתָ ּמ ֹאד, לָדַ ֽעַ ת, ליַחֵ ל, להִּכָׁשֵ ל. .מַ ה ּיָקָ ר clothed in glory and majesty, How precious These verses .11–36:8 הֹוד Psalmוהָדָ ר לָבָ ֽׁשְּתָ . ,wrapped in a cloak of light לַּמֵד אֶ ת־ׂשִ פְ תֹותַ י .speak of God’s protection ֽטֶה ֹעאֹור ּכַּׂשַ לְמָ ה, .You stretch out the heavens like a sheet of cloth ּברָ כָ ה וׁשִ יר הַ ּלֵ ל With their recitation, being ּבהִתְ ַח ֵׁש דזמַ ּנָך םעִ ֹּבֽקֶ ר enwrapped in the tallit נֹוטֶהׁשָמַ ֽיִם ּכַיְרִ יעָ ה. ,Barukh atah ADONAI, our God, sovereign of time and space becomes an embodiment ועִ ם לֵ יל, who has provided us with a path to holiness through the of being enfolded in the לבַ ל יִהְ יֶהיֹומִ י הַ ּיֹום .wings of the Shekhinah אַּתָ הָב רוְך יהוה אֱֹלהֵ ֽינּו מֶ ֽלְֶך הָ עֹולָ ם, observance of mitzvot and has instructed us to enwrap ּכִתְמֹולׁשִ לְ ׁשֹום, In Hebrew, the word for אֲׁשֶ רׁשָֽנּו ִקדּבמִ צְ ֺותָ יו, וצִּוָֽנּו להִתְעַּטֵ ףּבַּצִיצִ ת. .ourselves with tzitzit ללבַ יִהְ יֶה עָ לַ י ייֹומִ הֶרְ ּגֵ ל. wing, kanaf, is the same as Teach me, God, Barukh atah Adonai eloheinu melekh ha-olam, asher kid’shanu the word for corner (on .(which the tzitzit are tied ּכׁשֵם ׁשֶּגּופִי מִתְעַּטֵ ףּבטַ ּלִ ית, .to bless and to pray b’mitzvotav v’tzivanu l’hitateif ba-tzitzit the corners of the ּכְָך ,Thusּתִתְעַּטֵ ף ינִׁשְמָתִ ּב אֹור ׁש כִ ינָת ָך. for the secret within the enfolded leaf, Just as I wrap my body in a tallit, tallit become symbolic of the glow of a ripening fruit, so may my soul wrap itself in the light of Your Presence. the wings of the Shekhinah, .God’s Presence המַ ּיָקָ ר חַ ְס דָך, אֱֹלהִ ים, :and this freedom to see, How precious is Your kindly love, God, This . מִ ֶ ֽ ּד ׁ ֶ שן Abundance ּובְנֵי אָדָ ם ּבצֵל ּכנָפֶ ֽיָך יֶחֱסָ יֽ ּון. ,to sense -Hebrew word is primar יִרְ ויֻ ן ִמ ֶֽׁשֶן דּבֵ יתֶ ֽ ָך, ונַֽחַלעֲדָ נֶ ֽיָך תַׁשְקֵ ם. to breathe, that human beings are sheltered in the to know, shadow of Your wings! ily used in the Torah to describe the sacrificial ּכִי עִּמָך מ קֹור חַ ּיִ ים, ּב אֹור ָך הנִרְאֶ אֹור. ;to celebrate, They are sated with the abundance in Your house to fail. elements burnt on the altar. Thus, to say that we מ ֹׁשְך חַ ְס דָך ל ֹיד עֶ ֽיָך, וצִדְקָת ָך ליִׁשְרֵ י לֵ ב. .You give them drink from Your delightful streams Teach my lips how You are the source of life; in Your light do we see light. are sated by God’s deshen, to bless and sing praises abundance, suggests that God gives us back the gifts הֲ רֵ ֽ י ִ נ י מ קַ ּבֵ ל\מקַ ּבֶ ֽלֶת עָ לַימִ צְוַת הַ ּבֹורֵ א: .as Your time is renewed Ki im’kha m’kor h|.|ayim, b’or’kha nireh or we have offered—thoughואָהַבְּתָ ֽלרֵעֲָך ּכָמֽ ֹוָך. ,with the arrival of morning Pour out Your love to those who would know You and evening, and Your righteousness to those whose hearts are true. in the hands of God they that my day today have been transformed: we be not like my yesterdays, offered a physical offering, which, rising that my day not simply our relation to others to heaven, has been returned to us as be habit. spiritual nourishment. I hereby accept the obligation ָ LEA GOLDBERG— . ָּֽוְאָהַבְת לְרֵעֲ ך of fulfilling the Creator’s mitzvah as written in the Torah: Love your neighbor Leviticus 19:18. The mystic Isaac Luria Our Relation to Others Love your neighbor as yourself. (1534–1572, Safed) began each day with Rabbi Ḥanina ben Dosa would Hareini m’kabel/m’kabelet alai mitzvat ha-borei: this reminder of the command to love, say: One with whom people V’ahavta l’rei∙akha kamokha. believing that this commitment to try are pleased, the divine spirit is to love others—even if we are as yet pleased; and one with whom unable to fulfill it completely—is a people are displeased, the necessary condition of our experiencing divine spirit is displeased. divine love. —pirkei Avot

102 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning serviceSiddur · morning blessings Lev Shalem for Shabbat and Festivals 102 Copyright © 2016 by the Rabbinical Assembly Who Gives Sight to Blessings for a new day As reported . ִ ּ ב רְ כ ֹו ת הַ ׁ ַּ ֽ שחַ ר ּבִרְ כֹות הַּׁשַ ֽחַ ר Blessings for a New Day the Blind We rise. We rise. in the Babylonian Talmud, When we thank God for most of the b’rakhot in this were originally ּבָרּוְך collectionאַּתָ ה יהוה אֱֹלהֵ ֽינּו מֶ ֽלְֶך הָ עֹולָ ם, ,giving sight to the blind, we Barukh atah ADONAI, our God, sovereign of time and space express thankfulness not only recited at home as one אֲׁשֶר ןנָתַ לַּׂשֶ כְוִיבִ ינָה להַבְחִ ין ּבֵ ין יֹום ּובֵ ין לָֽיְלָ ה. ,for the literal gift of sight, who enables the bird to distinguish day from night went through the daily but also for our capacity for who made me in the divine image, and rising ּבָרּוְך waking אַּתָ of ה actsיהוה אֱֹלהֵ ֽינּומֶ ֽלְֶך הָ עֹולָם, ׁשֶעָׂשַ ֽ נִיּבצַ לְ מֹו. insight, for our ability to be aware of the world around who made me free, (Berakhot 60b). Each pas- us, and for the capacity to sage extols God as we begin on arising from ּבָרּוְך :the dayאַּתָ ה יהוה אֱֹלהֵ ֽינּו מֶ ֽלְֶך הָ עֹולָ ם, ,understand ourselves and who made me a Jew sleep, on hearing the birds ׁשֶעָׂשַ ֽ נִי ּבֶ ן ַ \ ּב ת ח ֹו רִ י ן . ,our world. who gives sight to the blind sing, on dressing, on taking Rabbi Benjamin said: who clothes the naked, .steps, and so on ּבָרּוְך firstאַּתָ ה one’sיהוה אֱֹלהֵ ֽינּומֶ ֽלְֶך הָ עֹולָם, נִיׁשֶעָׂשַ ֽיִׂשְרָאֵ ל. We are all blind until the Holy One enlightens our Barukh atah Adonai eloheinu melekh ha-olam, Maimonides stated: “These eyes, as the Bible records asher natan la-sekhvi vinah l’havh|.|in bein yom u-vein lailah. b’rakhot are without a pre- order; each is to be ּבָרּוְך אַּתָ scribedה יהוה אֱֹלהֵ ֽינּומֶ ֽלְֶך הָ עֹולָם, ּפֹוקֵ ֽחַ עִ וְרִ ים. regarding Hagar, “And Barukh atah Adonai eloheinu melekh ha-olam, recited only on the appro- God opened her eyes and she-asani b’tzalmo. occasion... and not ּבָרּוְך אַּתָ הpriate יהוהאֱֹלהֵ ֽינּו מֶ ֽלְֶךהָ עֹולָם, מַ לְּבִ יׁש עֲרֻּמִ ים. she saw a well” (Genesis Barukh atah Adonai eloheinu melekh ha-olam, 21:19). as part of the synagogue she-asani ben/bat h|.|orin. —GENESIS RABBAH service” (Mishneh Torah, Barukh atah Adonai eloheinu melekh ha-olam, Hilkhot Tefillah 7:7, 9). Other authorities, however, beginning with the siddur of Rav Am- ram Gaon in the 9th century, recommended the public recitation of these b’rakhot. This Imitating God she-asani yisrael. Barukh atah Adonai eloheinu melekh ha-olam, has been the standard Ashkenazic practice to this day; the common Sephardic practice is Our prayers thanking God to recite these b’rakhot privately and to begin the service with the morning psalms. for the clothes we wear pokei∙ah|.| ivrim. ְ Many commentators argue that the word barukh is not a passive verb . ָבּ ר ּו ך and for the ability to stand Barukh atah Adonai eloheinu melekh ha-olam, Barukh up and walk about are malbish arumim. meaning “blessed,” but rather an adjective descriptive of God: God is the wellspring of all also a reminder of the im- blessings. (The similar-sounding Hebrew word b’reikhah means “pool of water.”) Thus the perative for us to provide opening words of a b’rakhah are an acknowledgment that God is the source of all bless- clothing for the “naked,” to offer help ings (Meir ibn Gabbai). We are a part of the .אֲ ׁ ֶ שר נָתַ ן לַ ֶּ ׂשכְוִי בִ ינָ ה to those who are in physical need, and Who enables the bird to distinguish to defend those who are unjustifiably natural world, responding to the morning sunlight as does all of nature. This first “bound.” The ancient rabbis com- blessing attributes understanding to the animal realm and points to humans taking mented on the verse, “You shall follow instruction from them. Adonai your God...” (Deuteronomy The language is taken from the Book of Job (38:36), where God responds to Job out of 13:5)—just as God is kind and loving, the whirlwind, saying: “Who placed wisdom in the most hidden places? Who gave under- so too you should be kind and loving; standing to the bird? Who is wise enough to describe the heavens?” The word used for just as God performs acts of generosity, bird is sekhvi, and the Babylonian Talmud identifies it as a rooster (Rosh Hashanah 26a). so should you; just as God is patient, so This blessing and the next one (“who . ׁ ֶ שעָ ַ ֽ ׂש ִ נ י ְבּ צַ ְ ל מ ֹו should you be, as it is written, “You shall who made me In the divine image make yourselves holy, for I, Adonai your made me free”) are versions of blessings mentioned in the Tosefta (Berakhot 6:18) and in God, am holy” (Leviticus 19:2). the Babylonian Talmud (Menah|.|ot 43b). They have been emended in Conservative prayer- —based on the babylonian talmud books on the basis of manuscript fragments, found in the Cairo Genizah. -This positive formulation is the wording in the Baby . ׁ ֶ שעָ ַ ֽ ׂש ִ נ י ִ י ְ ׂשרָ אֵ ל WHO MADE ME A JEW lonian Talmud (Menah|.|ot 43b). Said when opening the eyes. Many of these . ּ פ ֹ ו קֵ ֽ חַ עִ ְ ורִ י ם Who gives sight to the blind blessings are taken from the psalmist’s descriptions of God’s actions: “. . . sets prisoners free . . . restores sight to the blind . . . makes those who are bent stand straight . . .” (Psalm 146:7–8). (God’s clothing of Adam and Eve (Genesis 3:21 . מַ ְ ל ִ ּ ב י ׁש עֲ רֻ מִּ י ם Who clothes the naked was an act of kindness exhibited to these first humans, even as they were exiled from the Garden.

103 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning serviceSiddur · morning blessings Lev Shalem for Shabbat and Festivals 103 Copyright © 2016 by the Rabbinical Assembly the bound ּבָרּוְך releases אַּתָ Whoה יהוה אֱֹלהֵ ֽינּומֶ ֽלְֶך הָ עֹולָם, מַּתִ יר אֲ סּורִ ים. ,Barukh atah Adonai, our who releases the bound Releasing the .מַ ִּ תיר אֲ ּסורִ ים God, sovereign of time and space, who straightens those who are bent, fetters of wickedness, free- oppressed, feeding ּבָרּוְך אַּתָ the הing יהוהאֱֹלהֵ ֽינּו מֶ ֽלְֶךהָ עֹולָ ם, זֹוקֵ ףּכ פּופִ ים. ,who endows each and who stretches out the earth over the waters every living thing with who steadies our steps, the hungry, and providing -homeless are men ּבָרּוְך for theאַּתָ ה יהוה אֱֹלהֵ ֽינּו מֶ ֽלְֶך הָ עֹולָ ם, unique capabilities and purpose, who has provided for all my needs, tioned by the prophet Isa- as acts that God desires ערֹוקַ iah הָאָ ֽרֶץ עַל הַּמָ ֽיִ ם. ,and creates me in the who strengthens the people Israel with courage of human beings (58:6). ּבָרּוְך אַּתָ ה יהוה אֱֹלהֵ ֽינּו מֶ ֽלְֶך הָ עֹולָ ם, ,divine image; who crowns the people Israel with glory who grants me free will, and who gives strength to the weary. Who straightens those ז ֹו קֵ ף who are bent הַּמֵ כִ ין מִ צְעֲדֵ י גָֽבֶ ר. -and the ability to exer Literally, “making . ְכּ פ ּו פִ י ם .cise it, Barukh atah Adonai eloheinu melekh ha-olam, matir asurim are bowed down ּבָרּוְך those whoאַּתָ ה יהוה אֱֹלהֵ ֽינּו מֶ ֽלְֶך הָ עֹולָ ם, .and blesses me with the Barukh atah Adonai eloheinu melekh ha-olam, zokef k’fufim gift and responsibility of Barukh atah Adonai eloheinu melekh ha-olam, stand upright.” This phrase, ,as found in Psalm 146:8ׁשֶעָ ֽׂשָ ה לִיּכׇל־צׇרְ ּכִ י. .being a Jew; roka ha-aretz al ha-mayim who opens my eyes to Barukh atah Adonai eloheinu melekh ha-olam, is the biblical warrant for the world around and standing up straight when ּבָרּוְך אַּתָ ה יהוה אֱֹלהֵ ֽינּו מֶ ֽלְֶך הָ עֹולָ ם, .ha-meikhin mitzadei gaver within me, blessing me God’s name is pronounced, after having bowed at theאֹוזֵר יִׂשְרָאֵ לּבִגְ בּורָ ה. ,with insight, awareness, Barukh atah Adonai eloheinu melekh ha-olam and understanding, she-asah li kol tzorki. beginning of a blessing. and protects me when I Barukh atah Adonai eloheinu melekh ha-olam, ozer yisrael bigvurah. Who stretches out the ּבָרּוְך אַּתָ ה יהוה אֱֹלהֵ ֽינּו מֶ ֽלְֶך הָ עֹולָ ם, ,feel vulnerable Barukh atah Adonai eloheinu melekh ha-olam, oter yisrael b’tifarah. earth over the waters exposed, or ashamed; Psalm . עֹוטֵ ר ליִׂשְרָאֵ ּבתִ פְאָרָ ה. ,Barukh atah Adonai eloheinu melekh ha-olam קַע ֹרוהָאָ ֽרֶ ץ עַל הַמָּ ֽ יִ ם who frees me from all that 136:6. Genesis depicts dry limits or confines me, ha-noten laya∙eif ko∙ah|.|. formed from ּבָרּוְך land beingאַּתָ ה יהוה אֱֹלהֵ ֽינּו מֶ ֽלְֶך הָ עֹולָ ם, and restores my dignity the splitting of the primal when I feel bent or .waters הַּנֹותֵ ן ףלַּיָעֵ ֹּכֽחַ . broken; Barukh atah ADONAI, our God, sovereign of time and space, וִ י הִ י who leads me back to solid May it be Your will A prayer recorded in . רָ צ ֹו ן .ground when the world who removes sleep from my eyes and slumber from my eyelids Talmud ּבָרּוְך the Babylonianאַּתָ ה יהוה אֱֹלהֵ ֽינּו מֶ ֽלְֶך הָ עֹולָ ם, ,shifts beneath my feet .(Berakhot 60b) הַּמַעֲבִ יר ׁשֵ נָה מֵעֵי י ּותְ ננּומָה מֵעַפְעַּפָ י. ,and guides me along my May it be Your will, our God and God of our ancestors path when I am lost or that You accustom us to study Your Torah The trials of . נִ ּ ָ סי ֹו ן Trials וִיהִי רָצֹון מִ ּלפָנֶ ֽיָך,יהוה אֱֹלהֵ ֽינּו וֵאֹלהֵי אֲ ֽ בֹותֵ ינּו ;confused; and cling to Your mitzvot who creates me with life are many: confronting personal illness or tragic ]ואִּמֹותֵֽ ינּו[, ׁשֶּתַרְ ּגִילֵ ֽנּו ּב ֽ תֹורָתֶ ָך, ודַ ּבקֵ ֽ נּו ּבמִ צְ ֽ ֺותֶ יָך, ,needs, and the where- do not lead us into error, or transgression, or sin withal to meet them, nor subject us to trials or disgrace. situations, difficult ethical temptations that ואַל ,dilemmasּת בִיאֵ ֽ נּוֹלא לִידֵי חֵטְ א,וֹלא לִידֵיעֲבֵרָ ה ועָ ֺון, ו ֹלא and strengthens the Do not let the inclination to evil control us, -us. In addi לִידֵי endangerנִּסָ יֹון,may וֹלא לִידֵ י בִּזָ יֹון,ואַ לּתַׁשְ לֶ ט־ּבָ ֽנּו יֵ ֽצֶ ר הָרָ ע, people Israel with the courage to embody our and distance us from people who would do us evil tion, because faith is often ,by doubt ֽ והַרְחִיקֵ נּומֵאָדָםaccompanied רָע ּומֵחָבֵ ר רָ ע.ודַ ּבקֵ ֽ נּו ּב יֵ ֽצֶ ר הַ ּטֹוב ;beliefs; and from friends who commit evil and even the strongest ּובְמַעֲׂשִ ים טֹובִ ים, ו כֹוף אֶ ֽ ת־יִצְרֵ נּולהִׁשְּתַעְּבֶ ד־לָ ְך. .who crowns the people spur in us the yearning to do good and to act with goodness Israel with a sense of faith may be vulnerable in trying times, we hope that ּותְנֵֽנּו ◀הַ ּיֹום, ּובְכׇ ל־יֹום, לחֵ ןּולְחֶ ֽסֶ ד ּולְרַחֲמִ ים ּבעֵ ינֶ ֽיָך, .mission and purpose, Bend our will and our desires to Your service today will affirm rather ּובְעֵ ינֵיכׇ ל־רֹואֵ ֽ ינּו, ותִ גְמ לֵ ֽנּו חֲסָדִ ים טֹובִ ים. and renews me each night when I am weary, that I ▶ Today and every day, may You look upon us, and may all who than challenge our faith. may awake to each new ּבָרּוְך אַּתָ ה יהוה, ּגֹומֵל חֲסָדִ ים טֹובִ יםלעַ ּמֹו יִׂשְרָאֵ ל. ,see us look upon us, with eyes filled with kindness, love יֵ ֽ צֶ ר day with strength. Inclination to evil The ancient rabbis . הָ רָ ע —JAN UHRBACH and compassion. Act toward us with kindly love. Barukh atah ADONAI, who acts with kindly love to the believed that we are subject to impulses that lead us to do good or evil. For instance, competitiveness can spur us to exert greater energy but it can also lead to hurtful behavior. The yearning for fame and the approba- people Israel. tion of others can influence us to perform acts of kindness and to exercise leadership roles, but it can also produce egos that are never satisfied. We yearn to do good, but we are often impeded by our jealousies, our self-concern, and our desire for mastery and conquest.

104 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning serviceSiddur · morning blessings Lev Shalem for Shabbat and Festivals 104 Copyright © 2016 by the Rabbinical Assembly A person should always לעֹולָ אָדָם ם יהֵ אירֵא ׁשָמַ ֽיִםּבַּסֵ ֽתֶ ר ּובַּגָ לּוי, Both in Private A Penitential Prayer be in awe of heaven and in Public This passage .לְ ע ֹו לָ ם יְהֵא ּומֹודֶה אָדָםעַל הָאֱמֶ ת, ו רדֹובֵ אֱמֶ ת ּבִ לְבָ בֹו, ויַׁשְ ּכֵם ו ֹיאמַ ר: Both in private and in public, a person should always be in awe The Torah directs that the is taken from the 1st- millennium midrash Seder רִּבֹון ּכׇל־הָ עֹולָמִ ים, ֹלא עַל צִדְ ֽקֹותֵ ינּו אֲ נַֽחְ נּו מַ ּפִ ילִ ים ark, which was to contain of heaven, acknowledging the truth, speaking truth in one’s the tablets, be overlaid heart, and upon arising one should declare: Eliyahu Rabbah (chapter 19). The midrash is interpreting ּתַחֲ נּונֵ ֽינּו לפָנֶ ֽיָך, ּכִי עַלרַחֲמֶ ֽ יָך הָרַ ּבִ ים. with gold both inside and Isaiah 33:18, “Your heart shall מָה אֲ נַֽחְ נּו, מֶה חַ ּיֵ ֽינּו, out (Exodus 25:11). The Master of all worlds! Not upon our merit do we rely ancient rabbis asked: Why murmur in awe.” מֶה חַ ְס ֵֽ נּו,ד מַ ה ֽ ּצִדְקֵ נּו, .must it be golden on the in pleading before You, but upon Your great compassion inside, where, after all, no What are we? What is our life? What are we? What is our .מָה אֲ נַ ֽחְ ּנו, מֶה חַ ֵ ּי ּֽינו ?life מַה ּיִׁשְעֵ ֽנּו, המַ חֵֽ נּו, ֹּכמַ ה ּג ֽ בּורָתֵ נּו. ?one will see it? To teach Our goodness? Our righteousness us that we are like the The phrase is mentioned in the Babylonian Talmud as המַ ֹּנ ראמַ לפָנֶ ֽיָך, ?ark—our outer lives and Our achievement? Our power? Our victories forming an essential formula יהוה אֱֹלהֵ ֽינּווֵאֹלהֵי אֲ ֽבֹותֵ ינּו ]ואִ ֽ ּמֹותֵ ינּו[, ,our inner lives should be What shall we say in Your presence consistent. ADONAI our God and God of our ancestors? of confession (Yoma 87b). Originally it was part of the הֲֹלא ּכׇל־הַּגִ ּבֹורִ ים ּכאַ ֽיִן לפָנֶ ֽיָך, babylonian talmud— Heroes count as nothing in Your presence, Yom Kippur liturgy, but it -was thought to be appro ואַ נְׁשֵי םהַּׁשֵ ּכֹלא הָ יּו, ,Who We Are the famous are as though they had never been The Ḥasidic master the wise seem ignorant, the clever as lacking reason. priate to be recited daily. Throughout the Middle וַחֲ כָמִ ים ּכִבְ לִ יָע, ַמדּונְבֹונִ יםּכִבְ לִיהַׂשְ ּכֵ ל. :Simḥah Bunam taught Ages it was a custom of the ּכִי כׇ ל־מַעֲׂשֵ ֽ ינּו ֽ ֹּתהּו, ;Each person should carry For the sum of our deeds is chaos in his or her pockets two in Your presence our lives seem futile. pious to rise in the middle notes. One should read, of the night to pray and וִ ימֵי חַ ּיֵ ֽינּו הֶ לֽבֶ לפָנֶ ֽיָך, .Human beings have no superiority over beasts, for all is vanity “The world was created study; this was thought to ּומֹותַ ר הָאָדָם מִ ן הַּבהֵמָה אָ ֽיִ ן, ּכִי הַ ל ֹּכהָ ֽבֶ ל. for me.” The other should Surely, though, we are Your people, partners to Your covenant: be a time when God’s mercy read, “I am but dust and could especially be called This prayer became אֲבָלאֲ .uponנַֽחְ נּועַּמ ָך, ּבנֵיברִ יתֶ ֽ ָך, ּבנֵי אַבְרָהָ ם ֹאהַבְ ָך ashes.” descendants of Abraham, who loved You, to whom You made ,part of that nightly ritual ׁשֶּנִׁשְּבַ ֽעְּתָ ּלֹוּבהַ רהַ ּמֹורִ ּיָה, זֶ עֽרַ קיִצְחָ יחִ ידֹו, Descendants of a pledge on Mount Moriah; the seed of Isaac, his designated heir, who was bound upon the altar; the congregation of Jacob, which included a confession -of sins and a plea for forgive ׁשֶ ּנֶעֱקַ דעַ ל ּגַּבֵיהַּמִ זְּבֵ ֽחַ, עֲדַ ת יַעֲ ֹב ק ּבִנְָךּב ֽ כֹורֶ ָך, Abraham What is at stake in our Your firstborn son, whom You renamed Israel and Jeshurun ness. Its place in this part of a remnant ׁשֶּמֵאַהֲבָתָך is ׁשֶאָהַ the prayerbookֽבְּתָ אֹותֹו, ּומִּׂשִמְחָתָךׁשֶּׂשָמַ ֽחְּתָ ּבֹו, .lives is more than the fate because of the love You bore him, and the delight he gave You of one generation. In this of this penitential custom. קָרָֽ אתָ אֶ ת־ׁש מֹו יִׂשְרָאֵ ל וִ יׁשֻ רּון. ,moment we, the living The word is .הָ ֽ בֶ ל are Israel. The tasks begun by the patriarchs and Vanity prophets, and carried out by countless Jews of the the same as used in the opening verses of Kohelet (Ecclesiastes) and variously translated there as “vanity,” past, are now entrusted to us. No other group has “futility,” and “fleeting breath.” .The phrase originates in 2 Chronicles 20:7 . ְבּ נֵ י אַ בְ רָ הָ ם אֹ הַ בְ ָך superseded them. We are the only channel of Jew- Abraham, who loved you ish tradition, those who must save Judaism from In some traditions, the biblical passage of the binding of Isaac . ׁ ֶ ְ ש ִ ּנ ׁבּ שַ ֽ עְ ּ ָת ּל ֹו oblivion, those who must hand over the entire past To whom You made a pledge to the generations to come. We are either the last, is read before this prayer. After the binding of Isaac, the angel promises Abraham in God’s name, “I will the dying, Jews or else we are those who will give bestow My blessing upon you and make your descendants as numerous as the stars of heaven and the new life to our tradition. Rarely in our history has sands on the seashore; and your descendants shall seize the gates of their foes. All the nations of the earth so much been dependent upon one generation. We shall bless themselves by your descendants because you have obeyed My command” (Genesis 22:17–18). shall either forfeit or enrich the legacy of the ages. Abraham, Sarah, and Jacob all had their names .קָרָ ֽאתָ אֶ ׁ ְ ת־ש ֹמו יִ ׂשְרָאֵ ל Whom You renamed Israel —abraham joshua HESCHEL changed by God as a sign of God’s promise to them. In Jacob’s case this name change is recorded twice— Living with Life’s Tensions once when he wrestles with the angel, and then again when God appears to him at Bethel as he is about to descend to Egypt and blesses him: “Be fertile and increase; a nation, yes, an assembly of nations, shall We are caught in the tension between our roles as descend from you...” (Genesis 35:11–12). Isaac, though, was named by God in the womb (17:19) and so unique beings capable of great accomplishment, and the knowledge that we are mortal and that our always kept his name (Talmud of the Land of Israel, Berakhot 1:4). Another name for the people Israel (Deuteronomy 32:15, Isaiah 44:2). It is derived . וִ י ׁ ֻ שר ּו ן fate is to die and disappear. Prayer helps mediate And Jeshurun this tension by impressing on us a sense of thankful- from the word meaning “upright.” ness for the gift of life, the gift of a single day.

105 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning serviceSiddur · morning blessings Lev Shalem for Shabbat and Festivals 105 Copyright © 2016 by the Rabbinical Assembly .ׁשְמַע ׂיִשְרָאֵל Therefore it is our duty to thank You and glorify You, Hear, O Israel the full Sh’ma לפִיכְָךאֲ Althoughנַֽחְ נּו חַ ּיָבִ ים ל הֹודֹות לָך ּולְׁשַ ּבֵחֲ ָךּולְפָאֶרְ ָך will be recited later in the ּולְבָרֵ ְך ּולְ ַק ֵׁש דולָתֵת ׁשֶ ֽבַח והֹודָ יָה ֽ לִׁשְמֶ ָך. .to bless and sanctify and praise Your name ▶ How blessed we are: service, its first line was inserted here to fulfill the ◀ ֽ אַׁשְרֵ ינּו, מַ ה ּטֹוב חֶ ֽ לְקֵ נּו, ,how goodly is our portion obligation of reciting the ;”Sh’ma “when you rise up ּומַ ה ּנָעִ יםּגֹורָ לֵ ֽנּו, ,how delightful our lot .recited at home ּומַ הit was הּיָפָ ֽ ירֻּׁשָתֵ נּו. !how beautiful our inheritance How blessed are we that twice each day, morning and evening, Similarly in the evening, though the Sh’ma is recited אַׁשְרֵֽ ינּו,ׁשֶאֲ נַֽחְ נּומַׁשְ ּכִ ימִ ים ּומַעֲרִ יבִ ים, as we awaken and as we end our day, we say: as part of the evening service, the first paragraph is עֶ ֽרֶ ב וָ ֽקֶ ר, ֹב ו אֹומרִ יםּפַעֲמַ ֽיִםּבכׇ ל־יֹום: Hear, O Israel, ADONAI is our God, ADONAI is one. said again before retiring, in order to fulfill the scriptural obligation of reciting it ׁשמַ ע יִׂשְרָאֵ ל יהוה אֱֹלהֵ ֽינו יהוה אֶחָ ד. .Sh’ma yisrael, Adonai eloheinu Adonai eh|.|ad -when you lie down” (Deu“ ּבָרּוְך ׁשֵ ם ּכ בֹוד מַ לְ כּותֹו לעֹולָם וָעֶ ד. :Recited quietly: Praised be the name of the one whose Recited quietly teronomy 6:7). glorious sovereignty is forever and ever. This .אַ ָּ תה ּהוא Barukh shem k’vod malkhuto l’olam va-ed. You were ,emphatic phrase (literally אַּתָ ההּוא עַ ד א ׁשֶ ּלֹנִבְרָא הָ עֹולָ ם, “You are the one who...”) a total of seven אַּתָ ה appearsהּוא מִּׁשֶ ּנִבְרָא הָ עֹולָ ם, ,The Song of “You” You were before the world was created Levi Yitzḥak of Berditchev and You are since creation; times in this passage. Given the number seven has אַּתָ הthatהּוא ּבָעֹולָם הַ ּזֶ ה, used to sing a song, part of You are in this world, significance, this הmysticalואַּתָ הּוא לָעֹולָם הַּבָ א. :which is as follows Where I wander —You! and You will be in the world that is coming. sevenfold refrain may have a meditationalאַּתָה הּואserved asיהוה אֱֹלהֵ ֽינּו ּבַּׁשָמַ םֽיִ ּובָאָ ֽרֶ ץ, ,Where I ponder —You! You are ADONAI our God, in the heavens and on earth exercise. Only You, You again, even in the highest heavens. יּובִׁשְמֵ הַּׁשָמַ ֽיִם הָעֶ לְ יֹונִ ים. !always You Truly, Before the world was עַ ד ׁ ֶ ש ּלֹא נִבְרָ א created אֱ מֶ ת , !You! You! You A credal statement . הָ ע ֹו לָ ם ,When I am gladdened You are first and You are last to the effect that God is אַּתָ ההּוא רִ אׁשֹון .You! and beside You, there is no other— When I am saddened beyond time also follows ואַּתָ ה הּוא אַחֲ רֹון, Manifest Your holiness through those who hallow Your —You! ▶ the Sh’ma recited later in the morning service (see ּומִ ּבַ לְעָדֶ ֽ יָך אֵ ין אֱֹלהִ ים. ;Only You, You again, name, and hallow Your name in this world always You! as Your deliverance arrives, raise up our heads with pride. page 157). Both are perhaps ◀ ַק ֵׁש דאֶ ת־ׁשִמְָך עַל מַ ְקִ ד יׁשֵי ֽ ׁשמֶ ָך, !You! You! You Barukh atah ADONAI, who sanctifies Your name through intended as an interpretation of the meaning of ו ַק ֵׁשאֶ דת־ׁשִמְ ָך ֽ ּבעֹולָמֶ ָך, !Sky is You! Earth is You You above! You below! community. God’s uniqueness affirmed Sh’ma: the God who ּובִ in theיׁשּועָתָך ּתָרִ יםותַ גְּבִֽיּהַקַרְ נֵ ֽנּו. ,In every trend at every end, is one is eternal. ּבָ רּוְך אַּתָ ה יהוה, מ ֵׁשאֶ ַקדת־ׁשִמְ ָךּבָרַ ּבִ ים. ,Only You, You again אֶ מֶ ת , always You! Truly, You are first These .אַ ָּ תה ּהוא רִ ׁאש ֹון !You! You! You words are adapted from (translated by Olga Marx) Isaiah 44:6, where God proclaims: “I am the first and I am the last, and there is no God but Me.”

106 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning serviceSiddur · morning blessings Lev Shalem for Shabbat and Festivals 106 Copyright © 2016 by the Rabbinical Assembly engage with the ּבִרְ Toכֹות הַ ּתֹורָ ה Blessings Before Study B’rakhot Before Studying Torah לַ עֲ ס ֹו ק words of Torah The blessing . ְ ּ ב דִ ְ ב רֵ י ת ֹו רָ ה א is not phrased “to learn ָברוְך ַא ָ תה יהוהאֱֹלהֵ ֽינּו מֶ ֽלְֶך הָ עֹולָ ם, ,One should say the bless- Barukh atah ADONAI, our God, sovereign of time and space ings on the Torah in the who has provided us with a path to holiness through the Torah,” as if Torah were something fixed that one ׁשָֽנּואֲׁשֶ ר ִקּבמִ דצְ ֺותָ יו וצִּוָֽנּו לַעֲסֹוק ּבדִ יבְרֵ תֹורָ ה. morning as if one were once again standing at observance of mitzvot and has instructed us to engage with could acquire. When we engage” with Torah we“ והַעֲרֶ ב־נָ איהוה אֱֹלהֵ ֽינּו אֶ ִבְרֵ ית־ דתֹורָת ָך ּבפִֽ ינּו ּובְפִ י .Sinai receiving the Torah the words of Torah :active participants עַּמָךּבֵתי ִ ׂשbecomeְ רָ אֵ ל ,ו נִ הְ י הֶ אֲ ֽ נַ חְ נ ּו ו צֶ אֱ צָ אֵ ֽ י נ ּו ו צֶ אֱ צָ אֵ יעַ ּמ ָך ,from God. Barukh atah Adonai eloheinu melekh ha-olam —jacob ben asher asher kid’shanu b’mitzvotav v’tzivanu la·asok b’divrei torah. querying it, drawing out its -and incor ּבֵית יִׂשְרָאֵ ל ,implicationsּכֻּלָ ֽנּו יֹוד עֵי ׁשמֶ ָֽךו לֹומדֵ יתֹורָתֶ ָֽך לִׁשְמָ ּה. May You make the words of Your Torah sweet in our mouths ב teachings into ּבָרּוְך its אַּתָ ה poratingיהוה, הַמ לַּמֵ דּתֹורָ ה לעַ ּמֹו יִׂשְרָאֵ ל. The purpose of saying blessings over the Torah and in the mouths of the house of Israel, Your people, our lives. is to remind us that study so that we, our children, and all the children of the house To know Your name To know God’s . י ֹו דְ ּבָרּוְךעֵ י ׁ ְ שמֶ ֽ ָךאַּתָ ה יהוה אֱֹלהֵ ֽינּו מֶ ֽלְֶך הָ עֹולָ ם, of Torah is not only an of Israel may come to know Your name and study Torah intellectual task but also act in a holy אֲׁשֶרּבָ ֽחַ is to רnameּבָ ֽנּו מִ ּכׇל־הָעַּמִ ים, ונָֽתַ ן לָֽנּואֶ ת־ּתֹורָ תֹו. .for its own sake a spiritual one—study way—justly, compassion- ּבָרּוְך .ately, truthfullyאַּתָ היהוה, נֹותֵן הַ ּתֹורָ ה. .of Torah should lead to Barukh atah ADONAI, who teaches Torah to Your people Israel deeper and deeper spiritual experience. Through Barukh atah ADONAI, our God, sovereign of time and space, Passages of Study. The ancient rabbis catego- Torah study we build the who has chosen us from among all peoples, giving us the Torah. Torah: Temple where heaven and rized three types of study: biblical study (mikra); study יבָרֶ כְ ָךיהוה ֽ ויִׁשְמרֶ ָך. .earth meet. Barukh atah ADONAI, who gives the Torah joel sirkes ָ of the oral tradition, which— became codified in the יָאֵר יהוה ּפָ נָ יואֵ לֶ ֽיָך וִיחֻ ּנֶ ּֽך. ;(.Mishnah (circa 225 C.E יִּׂשָא יהוהּפָ נָ יו אֵ לֶ ֽיָך םויָׂשֵ לָךׁשָ לֹום. במדבר ו:כד -כו Passages of Study And Bestow Upon and study of the elabo- You Kindness Torah: Mishnah: ration of that tradition in Aramaic g’mara אֵּֽלּוד בָרִ יםcalled) ׁשֶאֵ ין לָהֶם ׁשִ עּור:הַּפֵאָ הוהַּבִ ּכּורִ ים והָרֵאָ יֹון .Some say the meaning of May ADONAI bless and protect you the phrase in the Priestly May ADONAI’s countenance shine upon you and in Hebrew talmud). of that process ּוגְמִ Versionsילּות חֲסָדִ יםותַ לְ מּוד ּתֹורָ ה. משנה פאה א:א Blessing is that God will look kindly on you and and may ADONAI bestow kindness upon you. constitute the Talmud of grant you that which you May ADONAI’s countenance be lifted toward you Talmud: the Land of Israel (edited C.E.) and 425 אֵּֽלּוד yearבָרִ יםuntil theׁשֶאָדָ ם אֹוכֵל ּפֵ רֹותֵיהֶםּבָעֹולָם הַ ּזֶה והַּקֶ ֽרֶ ן Numbers 6:24–26 wish. Others interpret the and may ADONAI grant you peace. phrase to mean that God the Babylonian Talmud in the 6th–7th קַּיֶֽמֶת לֹוedited)לָעֹולָם הַּבָא, ואֵ ֽ ּלּוהֵן: ּכִ ּבּוד אָ ב וָאֵ ם, ּוגְמִ ילּות :will bless you so that you Mishnah C.E.). Having חֲסָדִ ים,centuriesוהַׁשְ תּכָמַ ּבֵ יתהַּמִדְרָׁש ׁשַחֲרִ ית ועַרְ בִ ית, :are treated with kindness These are the deeds for which there is no prescribed measure by others. leaving the produce at the corner of a field for the poor, offer- recited the blessings over studying Torah, one should תוהַכְנָסַ אֹורחִ ים, ּובִ ּקּורחֹולִ ים, תוהַכְנָסַ ּכַּלָה, ּולְוָיַ ת SIFREI numbers— ing the gift of first fruits to the Temple, pilgrimage offerings then proceed to engage in the traditional הַּמֵת, ועִ ּיּון study—andּת פִּלָה, וַהֲבָאַתׁשָ לֹוםּבֵ ין אָדָ ם לַחֲבֵ רֹו ּובֵ ין on the three festivals, deeds of kindness and love, and the liturgy immediately offers study of Torah. Mishnah Peah 1:1 of these three אִיׁשלאִ examplesׁשּתֹו, ותַ לְ מּודּתֹורָ ה ּכנֶ ֽגֶ דּכֻּלָ ם. .kinds of study תלמוד בבלי, קדושין לט ב, עם הוספות :Talmud These are the deeds that yield immediate fruit and continue Leaving the produce at Leaving the corner of the field for the poor may be the simplest . הַ ּ ֵ פאָ ה to yield fruit in time to come: honoring parents; perform- the corner of a field for the poor of acts: it is entirely passive and the Mishnah teaches that the amount one leaves for the poor is totally up to ing deeds of kindness and love; attending the house of study each individual. Maimonides elaborates all the laws of tzedakah in the section of his law code dealing with this morning and evening; providing hospitality; visiting the sick; mitzvah, as if to say that tzedakah begins with the simplest of acts. This list from tractate Kiddushin . אֵ ֽ ּל ּו דְ ָ ב רִ ים... בָּ ֹעולָם הַ ֶ ּזה helping the needy bride; attending the dead; probing the These are the deeds that yield immediate fruit meaning of prayer; making peace between one person and was expanded through the Middle Ages (Mishneh Torah, Hilkhot Matnot Aniyim), and variations are extant another, and between husband and wife. And the study of in different prayerbooks; “peace between husband and wife” is one such addition. Torah is the most basic of them all. based on Babylonian Talmud, Kiddushin 39b 107 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning serviceSiddur · morning blessings Lev Shalem for Shabbat and Festivals 107 Copyright © 2016 by the Rabbinical Assembly ּ Torah is greater ְ גד ֹו לָ ה through knowing one’s place, Additional Passages of Study The ancient rabbis . ת ֹו רָ ה הַּמַ ּכִ יראֶ ת־מ קֹומֹו, said that there are three א והַ ּׂשָ מֵ ֽ חַ ּב חֶ ל ק ְ ֹו , ,through finding joy in one’s lot crowns: the crown of priesthood, the crown of ּג דֹולָ ה תֹורָ יֹותֵרמִ הן הַּכהֻ ּנָה ןּומִ הַּמַ לְ כּות, ׁשֶהַּמַ לְ כּות והָעֹוׂשֶה ס יָג לִדְ בָרָ יו, ,through making a fence about one’s words kingship, and the crown of נִקְנֵית ּבִׁשְ ֹלׁשִ יםמַעֲ לֹות, והַּכהֻ ּנָהנִקְ נֵ ית ּבעֶׂשְרִ ים ואֵ ינֹו מַחֲ זִ יק טֹובָ ה לעַצְ מֹו, ,through not crediting one’s own successes Torah (Pirkei Avot 4:17). ואַרְ ּבָעָ ה, והַ ּתֹורָ הנִקְ נֵ יתּבאַרְ ּבָעִ יםּוׁשְ מֹונָה ד בָרִ ים. אָ ה ּו ב , ,through being beloved ׁבִּש ְׁלֹשִים Thirty qualities The thirty qualities . מַ עֲ ל ֹו ת ואֵ ֽ ּלּו הֵ ן: אֹוהֵ ב אֶ ת־הַּמָ קֹום, ,through loving God Torah is greater than the priesthood or royalty, for kingship is recommended for a king -are listed in the minor trac אֹוהֵ ב אֶ ת־הַּברִ ּיֹות, ,through loving humanity acquired through thirty qualities and the priesthood through .(tate Kallah Rabbati (5:6 אֹוהֵ ב אֶ ת־הַּצדָ קֹות, ,through loving justice twenty-four, but Torah is acquired through forty-eight: עֶ ְ ׂשרִ י ם Twenty-four אֹוהֵ ב אֶ ת־הַּמֵ יׁשָרִ ים, ,through loving honesty -There are twenty . ְ ו אַ רְ ָ ּ ב עָ ה ּבתַ לְמּוד, ,through study four rituals that only priests אֹוהֵב אֶ ת־הַּתֹוכָ חֹות, ,through welcoming criticism .can perform ּבִׁשְמִיעַ ת הָ ֽ ֹאזֶ ן, ,through a listening ear ּומִתְרַחֵק מִ ןהַּכָ בֹוד, ,through shunning honors ּבַעֲרִ תיכַ ׂש פָתָ ֽיִ ם, ,through careful use of speech וֹלא מֵ גִיס לִּבֹוּבתַ לְ מּודֹו, through not becoming arrogant ּבבִ תינַ הַ ּלֵ ב, ,through an understanding heart because of one’s studies, ּבׂשִ כְ לּות הַ ּלֵ ב, ,through insight ואֵ ינֹו ׂשָמֵ ֽחַ ּב הֹורָאָ ה, ,through not being joyful in decision-making ּב אֵ י מָ ה , ,through fear נֹוׂשֵ א ב ֹלע עִם חֲבֵ רֹו, ,through sharing in another’s burdens ּב ִ י רְ אָ ה , ,through awe ּומַ כְרִ יעֹו לכַף ז כּות, ,through judging others favorably ּבַ עֲ נָ וָ ה , ,through humility ּומַעֲמִ ידֹו עַל הָאֱמֶ ת, ,through insisting on truth ּב ׂשִ מְ חָ ה , ,through joy ּומַעֲמִ ידֹו עַל הַּׁשָ לֹום, ,through insisting on peace ּבׁשִ ּמּוׁש חֲ כָמִ ים, ,through attending to scholars ּומִתְ ביַּׁשֵ לִּבֹוּבתַ לְ מּודֹו, ,through settling one’s mind in study ּבדִ ְקדּוק חֲבֵרִ ים, through considered discussion ׁשֹואֵ לּומֵׁשִ יב, through asking questions and with companions, responding to questions, ּבפִ לְ ּפּול הַּתַ לְמִידִ ים, through challenging exchanges ׁשֹומֵ ֽעַ ּומֹוסִ יף, through listening and adding to the with students, conversation, ּביִ ּׁשּוב, ,through equanimity הַ דּלֹומֵ עַל מ נָת ללַּמֵ ד, ,through learning in order to teach ּב מִ קְ רָ א , ,through biblical studies והַ ּלֹומֵ ד עַל מ נָתלַעֲ ׂשֹות, ,through learning in order to do מִּב ׁשְ ָ נ ה , ,through study of the Mishnah הַּמַ חְ ּכִ י םאֶ ת ־ רַ ּב ֹו , through bringing new understanding ּבמִ עּוט ׁשֵ נָ ה, ,through minimizing sleep to one’s teachers, ּבמִ עּוט ׂשִיחָ ה, ,through minimizing idle conversation והַמ ןכַּוֵ אֶ ת־ׁשמּועָ תֹו, through being precise in reporting ּבמִ עּוט ּתַעֲ נּוג, ,through minimizing desires what one has learned, ּבמִ עּוט ׂש חֹוק, ,through minimizing frivolity והָ אֹומֵ ָ ר דבָ ר through reporting sayings in ֽ ּב אֶ רֶ ְךאַ ּפַ ֽ ִ י ם , ,through patience ּבׁשֵ םאֹומ רֹו. .the speaker’s name בּבלֵ טֹוב, ,through a good heart פרקי אבות ו:ו Pirkei Avot 6:6 ּבֶאֱ מּונַ ת חֲ כָמִ ים, ,through trust in scholars ּבקַּבָ לַ ת הַ ּיִ ּס ּו רִ י ן , ,through acceptance of suffering

108 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning serviceSiddur · morning blessings Lev Shalem for Shabbat and Festivals 108 Copyright © 2016 by the Rabbinical Assembly Finding Meaning The Baraita/Teaching of Rabbi Ishmael is ascribed ב ב The students of Rabbi Principles of Interpreting Torah to Rabbi Ishmael of the ,.early 2nd century C.E ַר ִ בי יִׁשְמָעֵ אל אֹומֵ ר:ּבִׁשְ ֹלׁש עֶׂשְרֵ ה ֹות ִמדהַ ּתֹורָ ה Ishmael interpreted the words of Jeremiah: “‘For Rabbi Ishmael taught that the Torah is expounded by these although it was probably דְ נִ ֽ רֶ ׁשֶ ת : ’,My words are like fire thirteen rules of textual interpretation: written many centuries Adonai says, ‘and as a later. It was appended to the Sifra, the halakhic מִ ּקַ ל ָ ו ֽ ֹחמֶ ר . ”’hammer that splits a rock (Jeremiah 23:29)—just A restriction applicable in general circumstances certainly applies to a more limited circumstance. midrash on Leviticus, as an introductory first chapter ּומִ ּגזֵרָה ׁשָ וָ ה. as a hammer splinters the rock into numerous A general rule may be inferred from a similar phrase in two to that work. The text to codify theמִ ּבִנְיַן אָבמִ attemptsּכָ תּובאֶחָ ד, ּומִ ּבִנְיַן אָב מִּׁש נֵי כ תּובִ ים. fragments, so too are the words of Torah open to different texts. hermeneutic rules by which מִ ּכלָל ּופְרָ ט. A general rule may be derived from a single text or from two many meanings. the early rabbis interpreted -biblical law. Such interpre ּומִ ּפרָ ט ּוכְלָ ל. .B abYLONIAN Talmud related texts— A rule stated in general terms, but followed by one or two tation was (and is) neces- to harmonizeּכלָל ּופְרָ טsary in orderּוכְלָ ל,אִי אַּתָהדָן אֶ ּלָא ּכעֵ ין הַּפרָ ט. The Act of particular examples, is limited to those particular Interpretation seemingly contradictory circumstances. verses, and to expand the מִּכלָל ׁשֶ הּואצָרִ יְך לִפְרָ ט, ּומִ ּפרָטׁשֶ הּוא צָרִ יְך לִכְלָ ל. The Ḥasidic master applicability of the law to Elimelekh of Lizhensk When a particular circumstance is stated and is then followed circumstances not spe- ָבָר ּכׇ ל־דׁשֶהָ יָה ּבִכְלָל ויָצָאמִ ן הַּכלָל ללַּמֵ ד, ֹלא ללַּמֵ ד connected these thirteen by a general rule, the law is expanded to include all that is cifically mentioned in the methods of interpretation or to newly arising עַל ,Torahעַצְ מֹו יָצָא, אֶ ּלָא ללַּמֵ דעַל הַּכלָל ּכֻּלֹו יָצָ א. .similar to the particular circumstance to the Thirteen Attributes situations and contexts. of God found in Exodus When a general rule is stated, followed by a specific applica- -of these rules repre ָבָ Someר ּכׇ ל־דׁשֶהָ יָהּבִכְלָל ויָצָ א לִטְעֹון עַןטֽ ֹאֶחָ ד ׁשֶ הּוא 34, which describe God as tion, and then the general rule is restated, the law must be sent commonly accepted full of love, kindness, and hermeneutic principles in כעִ נְיָ נֹו, יָצָ א ללהָקֵ וֹלא להַחֲמִ יר. .interpreted in terms of the specific limitation forgiveness (see page 323); the ancient world. in fact, both of these texts If the specification is needed to clarify an ambiguity in the Studying these rules ָבָ ר ּכׇ ל־דׁשֶהָ יָהּבִכְלָ ל, ויָצָ א לִטְ עֹון ֹט ֽעַןאַחֵ רׁשֶ ּלֹא are referred to in Hebrew general rule, then the specification teaches something about at the beginning of one’s כעִ נְיָ נֹו, יָצָ א ללהָקֵ ּולְהַחֲמִ יר. ,as the sh’losh esreih midot the general rule. day can be seen both “the thirteen qualities.” as a fitting introduction ָ בָ ּכׇ ר ל־דׁשֶהָ יָה ּבִכְלָל ויָצָָ א ִלבָ דֹוןר ַּבדהֶחָדָ ׁש, Elimelekh points out that But when a subject naturally included in a general rule is to the expansive role of interpreters of Torah have treated separately, it is meant to limit the rule. Torah learning, as well as אִיאַּתָ ה יָכֹול להַחֲ זִ ירֹו לִכְלָלֹועַ ד ׁשֶ ּיַחֲ זִ ירֶ ֽ ּנּו the power to bring both When the text states a general rule and specifies a penalty and an affirmation of both the הַּכָ תּוב לִכְלָלֹוּבפֵ ירּוׁש. blessing and pain to the role and limits of human Jewish people. If they then follows it with a particular instance covered by the gen- interpretation in relation to ָבָרהַ ּלָמֵדמֵעִ דנְיָ נֹו, ודָ בָר הַ ּלָמֵד מִ ּסֹופֹו. strive to embody the love, eral rule but does not state a punishment for it, it is meant divine revelation. kindness, and forgiveness to ordain a lesser penalty for the latter circumstance. וכֵן ׁש נֵיכ תּובִ ים הַּמַ כְחִ יׁשִ ים זֶה אֶ ת־זֶ ה, -of the Thirteen Attri However, when a penalty is specified for a violation of the gen- עַ ד א הַּכָׁשֶ ּיָ בתּוב הַּׁש לִ ייׁשִ ויַכְרִֽיעַּבֵ ינֵיהֶ ם. ,butes in their own lives ֹ ,then when they interpret eral rule and then is followed by a dissimilar circumstance ספרא א .the Torah according to either a lesser or greater penalty may be intended the Thirteen Principles of Rabbi Ishmael, their A circumstance logically falling within a general rule but teaching will be a teaching treated separately in the Torah remains outside the rule, of love. unless the text specifically states that it is part of the general rule. An obscure text may be clarified by its context or by subsequent usage. Finally, contradictions between two texts may be reconciled by means of a third text. Sifra 1

109 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning serviceSiddur · morning blessings Lev Shalem for Shabbat and Festivals 109 Copyright © 2016 by the Rabbinical Assembly ְ י הִ י Talmud Torah A Concluding Biblical Passage May it be Your will Both passages deal . רָ צ ֹו ן ק דֹ ִ ׁשים ּתִהְ יּו, ּכִי קָ דֹוׁש אֲ נִ ייהוה אֱֹלהֵיכֶ ם. ֹלא ת ַק ֵ ּלל The talmudic method of You shall be holy for I, ADONAI your God, am holy. You with Aaron’s legacy, the חֵ ֵרׁש, ולִפְנֵ י ִעֵ רּו ֹלא ִתּתֵן מִ ְכ ֹׁשל. ֹלא תַ ֲע ׂשּועָ ֽוֶ ל argumentation, its citation first as peacemaker and of multiple sources, leads shall not insult the deaf, nor put a stumbling block before the second as leader of the ַּב ִּמָ ְׁשּפט, ֹלא ָ ִתאּׂש פנֵי לדָ ו ֹלא תֶהְדַּ ר ּפנֵי גָ דֹול, ּבצֶ ֽדֶ ק to the moderation of the blind. You shall not render an unjust decision: do not service in the Temple. The authority claims and the midrash records that Aaron ִּת ְׁש ֹּפט עֲמִ יתֶ ֽ ָך. ֹלא תַעֲ ד מֹ עַל דַּםרֵעֶ ָֽך. ֹלא ִת ְ ׂשנָ א be partial to the poor nor show deference to the rich. Judge claims for truth in general. would go from tent to tent אֶ ִ ת־אָחִֽ יָך ּבלְבָבֶ ָֽך. ואָהַ ָ ְבֽ ּתלרֵעֲ ָך ָ ּכ ֽמֹוָך אֲ נִ י יהוה. The play of alternatives in your neighbor fairly. Do not stand idly by the blood of your and make peace between ויקרא יט:ב, יד-יח the Talmud—alternative neighbor. You shall not hate your brother in your heart. Love those Jews who were interpretations, alternative your neighbor as yourself; I am ADONAI. fighting among themselves rulings, alternative from Leviticus 19:2, 14–18 (Avot D’Rabbi Natan, sources—is a sign of We conclude with one of the following meditations: version A, chapter 12). moderation. Even when The midrash thus sees the play of alternative the priestly role not only א interpretations gives as ritualistic but also as preference to some claims Concluding Prayers embodying important יהִי ◀ רָצֹוןמִ ּלפָנֶ ֽיָך,יהוה אֱֹלהֵ ֽינּו וֵאֹלהֵי אֲ ֽ בֹותֵ ינּו over others, those that are We conclude with one of the following meditations: qualities worthy of emula- ]ואִּמֹותֵֽ ינּו[, ׁשֶּתִּתֵן חֶ לְקֵ ֽ נּו ּב תֹורָתֶ ֽ ָך, ונִהְ יֶה מִּתַ לְמִידָ יו -denied will not be forgot tion. Similarly, the vision of ten. The reader is always the restored Temple is of a ׁשֶל אַהֲ ֹןר הַ ֹהֵן, ּכאֹוהֵב ׁשָ לֹום ו רֹודֵף ׁשָלֹום, אֹוהֵב אֶ ת־ א left with the impression place not only of renewed that alternatives were ▶ May it be Your will, ADONAI our God and God of our but of universal הַּברִ ritual ּיֹותּומְקָר בָן לַ ּתֹורָ ה. available and that someone ancestors, to grant our portion in Your Torah. May we be peace, as well. thought these alterna- disciples of Aaron the priest, loving peace and pursuing ב tives to be reasoned and peace, loving our fellow creatures and drawing them near to יהִי ◀ רָצֹוןמִ ּלפָנֶ ֽיָך,יהוה אֱֹלהֵ ֽינּו וֵאֹלהֵי אֲ ֽ בֹותֵ ינּו intelligent. Their echoes will always be a reminder the Torah. ]ואִ ֽ ּמֹותֵ ינּו[, ׁשֶ ּיִּבָנֶהּבֵ ית ָ ׁשהַּמִ ְקדּבִמְ הֵרָ ה ב ֽ יָמֵ ינּו, that the conclusions, even when accepted, are not ותֵןחֶ לְקֵ ֽ נּו ּב ֽ תֹורָתֶ ָך. וׁשָ םנַעֲבׇדְ ָך ּביִרְאָ ה ּכִ יימֵ עֹולָ ם ב .self-evident ּוכְׁשָ נִ יםקַדְ מֹונִ ּיֹות. Thus, even when it ▶ May it be Your will, ADONAI our God and God of our renders decisions or favors ancestors, that the Temple be restored in our day, and grant particular interpretations, the Babylonian Talmud us a portion among those devoted to Your Torah. May we be makes it clear that the pro- privileged to worship You there, as in ancient days. cess, and not the conclusion, is its utmost concern. It makes a mitzvah out of studying, talmud torah, and admits thereby that in the human encounter with the divine will, human understanding, and human interpretation—however imperfect—is in fact of equal value with the divine will itself. —david kraemer (adapted)

110 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning serviceSiddur · morning blessings Lev Shalem for Shabbat and Festivals 110 Copyright © 2016 by the Rabbinical Assembly Kaddish D’rabbanan. -Kaddish D’Rabbanan, recit ַ דִי ׁש רַ דּב ָ ָ נ ק ן Kaddish D’Rabbanan Many congregations recite Kaddish D’Rabbanan here. Traditionally, Kaddish D’Rabbanan has Many congregations recite Kaddish D’Rabbanan here. Traditionally, Kaddish ed after the study of sacred been recited by mourners and those observing Yahrzeit, but it may be recited by anyone who D’Rabbanan has been recited by mourners and those observing Yahrzeit, but texts, contains a special has read or heard the teaching of a text based on Torah. it may be recited by anyone who has read or heard the teaching of a text prayer for the well-being based on Torah. of teachers, their disciples, and all who study Torah. יִ ְתּגַדַּ ל ויִתְקַ ַדּׁש ׁש ֵמּה ַרָ ּבא, May God’s great name be exalted and hallowed throughout the created עָ ּבלמָא דִּ י ברָ א, ּכִרְ עּו ֵתּה, world, as 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. ויַמְ לִ יְך מַ לְ כּו ֵתּה ּב ַחֵ ּייכֹון ּובְ יֹומֵ יכֹון .And we say: Amen ּובְ ַחּיֵי ד כׇ ל־ ֵ ּבית ִיׂשְרָאֵ ל, !May God’s great name be acknowledged forever and ever ּבַעֲ גָלָ א ּובִזְמַן קָרִ יב, May the name of the Holy One be acknowledged and celebrated, lauded ו אִ מְ ר ּו אָ מֵ ן. and worshipped, exalted and honored, extolled and acclaimed—though on Shabbat Shuvah we add: יהֵ א ׁשמֵ הּ רַ בָּ מ א בָרַ ְךלעָ לַ ם וּלְעָ למֵ י עָ למַ ָיּא. God, who is blessed, b’rikh hu, is truly [ far] beyond all acknowledgment and praise, or any expressions of gratitude or consolation יִ ָ ְת ּברַ ְך ו יִ ְׁש ַּת ַ ּבח ו יִ ְתָ ּפאַ ר ו יִ תְ ר ֹו מַ ם ו יִ תְ ַנ ֵ ּׂשא .ever spoken in the world. And we say: Amen ו ִ י תְ הַ דַּ ר ויִתְ ַעּלֶה ויִתְ ַה ַ ּלל ׁש ֵמּה דּקֻ ְדָ ׁשא, בּרִ יְך הוּא, Grant abundant peace to our people and their leaders, to our teachers and their disciples, and to all who engage in the study of Torah in this land and ] ל עֵ ָֽ ּלא ל עֵ ָֽ ּלא ִמ ׇ ּכל ־ :on Shabbat Shuvah we substitute] ל ֵ ֽעּלָא מִ ן ׇ ּכל־ in all other lands. May you and they be blessed by our creator in heaven with ִרְ ּבכָתָ ִ א וׁשירָתָחָתָ א אֻ ּת ְׁשּבונֶחָמָתָא דַּאֲמִ ירָ ןעָ ּבלמָ א, -great peace, grace and kindness, compassion and love, and long life, abun ו אִ מְ ר ּו אָ מֵ ן. .dance, and deliverance. And we say: Amen May heaven bestow on us, and on all Israel, life and abundant and lasting עַל יִׂשְרָאֵ ל ועַל רַ ּבָנָ ן, ועַ ל ּתַ לְמִידֵ יהֹון ועַלּכׇ ל־ּתַ לְמִידֵ י .peace. And we say: Amen תַ לְמִידֵ יהֹון, ועַל ּכׇ ל־מָ אן עָסקִ דין ּב אֹורַ יְתָ ֽ ִ א,י דבאַתְרָ א May the one who creates peace on high mercifully bring peace to us and to הָדֵין ודִ י בכׇ רל־אֲתַ וַאֲתַ ר, יהֵ א להֹוןּולְכֹון ׁש לָמָא רַ ּבָ א, .all Israel [and to all who dwell on earth]. And we say: Amen חִ ּנָאָא וחִ ְסדורַחֲמִ ין, וחַ ּיִ יןאֲרִ יכִ ין, ּומְ זֹונָא ר וִיחָ א, ,Yitgadal v’yitkadash sh’meih raba, b’alma di v’ra, kiruteih ּופֻרְקָ נָא מִן קְׇ דָם אֲ בּוהֹון ִי דבִׁשְמַ ּיָא, ואִמְ רּו אָ מֵ ן . ,v’yamlikh malkhuteih b’h|.|ayeikhon u-v’yomeikhon u-v’h|.|ayei d’khol beit yisrael ba-agala u-vizman kariv, v’imru amen. יהֵ א ׁשלָמָ ֽ א ַרָ ּבֽא מִ ן ׁש ַמּיָֽא ו ַחִ ּיים טֹובִ ים .Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya עָ לֵ ֽינּו ועַ ל ׇ ּכ ִל־יׂשְרָאֵ ל, Yitbarakh v’yishtabah|.| v’yitpa∙ar v’yitromam v’yitnasei ו אִ מְ ר ּו אָ מֵ ן. ,v’yit∙hadar v’yitaleh v’yit∙halal sh’meih d’kudsha, b’rikh hu l’eila min kol [on Shabbat Shuvah we substitute: l’eila l’eila mikol] ֹע ֶ ׂשה ָ ׁשלֹום ּבִמְ רֹומָ יו א ה ּוּברַחֲמָ יו יַ ֲע ֶ ׂשה ָ ׁשלֹום .birkhata v’shirata tushb’h|.|ata v’neh|.|amata da∙amiran b’alma, v’imru amen Al yisrael v’al rabanan v’al talmideihon, v’al kol talmidei talmideihon, עָ לֵ ֽינּו ועַ ל ׇ ּכ ִל־יׂשְרָאֵ ל ]ועַ ל ׇּכל־יֹוׁשבֵ י תֵ בֵ ל[, ,v’al kol man d’askin b’oraita, di v’atra hadein v’di v’khol atar va-atar ו אִ מְ ר ּו אָ מֵ ן. y’hei l’hon u-l’khon sh’lama raba, h|.|ina v’h|.|isda v’rah|.|amin, v’h|.|ayin arikhin u-m’zona r’vih|.|a, u-furkana min kodam avuhon di vi-sh’maya, v’imru amen. Y’hei sh’lama raba min sh’maya, v’h|.|ayim tovim aleinu v’al kol yisrael, v’imru amen. Oseh shalom bimromav hu b’rah|.|amav ya∙aseh shalom aleinu v’al kol yisrael [v’al kol yosh’vei teiveil], v’imru amen.

111 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning serviceSiddur · morning blessings Lev Shalem for Shabbat and Festivals 111 Copyright © 2016 by the Rabbinical Assembly ׁשִ יר ׁשֶ ל יֹום לׁשַ ּבָ ת, ֹראׁש ֽדֶ ֹחׁש, ּורְ גָלִ ים Psalms for Shabbat, New Moon, and Festivals

Psalms from the following pages may be recited, as appropriate to the occasion. Psalms from the following pages may be recited, as appropriate to the occasion. Shabbat and Festival Additional psalms for weekdays may be found on pages 433–438. Additional psalms for weekdays may be found on pages 433–438. Psalms. Since the late on shabbat: PSALM 92 Middle Ages, it has been customary to recite a ַהּיֹום יֹום ַׁש ַ ּבת ֽ ֹק ֶדׁש, ֶׁשּבֹו הָ יּו הַ לִוִ ּים אֹו מ רִ י ם ּבבֵ ית ַהּמִָקְדּׁש : Today is Shabbat, the day on which the Levites recited this psalm in the Temple: special psalm for each מִ זְ מֹור ִ שׁיר ליֹום הַשַּׁ בָּ ת A psalm: the song of the day of Shabbat day of the week, a custom based on the Mishnah’s טֹוב ל ֹהדֹות לַ יהוה, ּולְ ַז ֵ ּמר לׁשִמְָך עֶ לְ יֹו ן, report that these psalms ל ַה ִ ּגיד ַּב ֹּבֽקֶר ֽ חַסְדֶּ ָך, וֶאֱ מּונָת ָך ַּב ֵ ּלילֹות. ;It is good to thank You, ADONAI, and sing to Your name, Most High to proclaim Your love at daybreak, Your faithfulness each night. were recited in the Temple .(by the Levites (Tamid 7:4 עֲ לֵ י ָעׂשֹור וַעֲ לֵי נָֽבֶ ל, עֲ לֵ י ִה ָּגיֹון ּב ִכּננּוֹר. Finger the lute, pluck the harp, let the sound of the lyre rise up. Tractate Sofrim (18:3–4), a minor tractate of the ִ ּכי ִׂש ַ ּמ ְח ַ ּתֽנִ י יהוה ּבפׇעְׇ לֶ ָֽך, ּבמַ ֲע ֵ יׂש ֽ יָדֶ יָך אֲ ַר ֵ ּנן. Talmud, records that on מַ ה ּגָד לּו מַ ֲע ֶ ֽׂשיָך יהוה, מ ד ֹאעָמ קּו מַ ְח ׁש ֹב ֽ תֶ יָך. ,You gladdened me with Your deeds, ADONAI and I shall sing of Your handiwork. festivals, other psalms appropriate to these אִ י ַ ׁש ר ֽעַ ּב ֹלא יֵדָ ע, ּוכְסִ יל ֹלא יָבִ ין אֶ ֹת־זאת. .occasions were recited ּבִפְ ֹרֽחַ רׁשָעִ ים ּכמֹו ֵ ֽע ֶ ׂשב ַוָ ּי ִֽ ציצּו ׇ ּכ עֲ ל־ ֹּפלֵי אָ ֽוֶ ן, ,How wonderful are Your works, ADONAI how subtle Your designs! Accordingly, we include here the traditional psalm ל ָ ִהמ ּׁשדָ ם עֲ דֵ י עַ ד , The arrogant do not understand, the fool does not comprehend this: for Shabbat and the New Moon, as well as a psalm ו ַאָה ּתמָ רֹום ל ֹעלָ ם יהוה. the wicked flourish like grass and every evildoer blossoms, for each of the festivals. ִ ּכי ִה ֵ ּנה ֹאיבֶ ֽיָך, יהוה, ִ ּכי ִה ֵ ּנה ֹאיבֶ ֽיָך ֹי ֵ אבֽדּו, —only to be destroyed forever -psalm 92 begins by con יִ ְתּפָר דּו ׇ ּכ עֲ ל־ ֹּפלֵי אָ ֽוֶ ן. but You, ADONAI, are exalted for all time. templating the wonder of creation and ends with ַוָ ּתֽרֶ ם ּכִרְאֵ ים קַרְ נִ י, ַּבּלֹתִֽ י ּב ֶ ׁשֽמֶן רַעֲ נָ ן. Surely Your enemies, ADONAI, surely Your enemies will perish; a vision of the righteous flourishing in God’s house. ַו ַּתּבֵט עֵ ינִ י ּבׁשּורָ י, ַּבּקָמִ ים עָ לַי מרֵעִ ים ִּתׁשְמַ ֽעְ נָה אׇ זְנָ י, .all who commit evil will be scattered It thus celebrates two צַדִּ יק ַָמָ ּכּתר יִפְרָ ח, ּכאֶ ֽרֶ ז ַּבּלבָ נֹון ִי ְׂש ֶ ּגה, As a wild bull raises up its horn, themes of Shabbat: Shab- -bat as the day of appreciat ׁשתּולִ ים ּבבֵ ית יהוה, ּבחַצְ ר תֹו אֱֹלהֵ ֽינּו יַפְ ִֽ ריחּו. You raised my head high, anointed it with fresh oil. ing creation and Shabbat as .a taste of redemption עֹוד י נּובּון ֵ ּבׂשיבָ ה, דּ ֵ ׁשנִ ים ורַעֲ ַנ ִ ּנים יִהְ יּו, As my enemies gather against me, ◀ all who commit evil ל ַה ִ ּגיד ִ ּכי ָיָ ׁשר יהוה, רִ צי,ּו וֹלא עַ וְלָֽתָ ה ּבֹו. :my gaze remains steady, for my ears listen and hear Will be scattered תהלים צב In .יִ תְ פּ�ָרְ ד וּ� �כׇּלֹעֲ ־ פּ�לֵי אָ ֽוֶ ן ,The righteous flourish like the date palm thrive like a cedar in Lebanon; Some congregations recite Mourner’s Kaddish here; see page 121. this specific vision of the end-time, enemies are not planted in the house of ADONAI, destroyed, but simply made they flourish in our God’s courtyards. ineffective. The Hebrew may be . ַ�בּ לּ� ֹתִֽ י ְ�בּ שׁ ֶ ֽ �מֶ ן רַ עֲ נָ ן anointed it with fresh oil ▶ In old age they remain fruitful, still fresh and bountiful, translated “You anointed me with fresh oil,” but Radak (David Kimh|.|i, proclaiming: ADONAI is upright, my rock in whom there is no flaw. 1160–1235, Provence) suggests that the object of the verb is the Tzadik katamar yifrah|.|, k’erez balvanon yisgeh. speaker’s head mentioned in the first part of the verse; the anointing Sh’tulim b’veit Adonai, b’h|.|atzrot eloheinu yafrih|.|u. is ceremonial, giving the speaker a special divine function and blessing. The faithful thus become God’s royal entourage. ▶ Od y’nuvun b’seivah, d’sheinim v’ra∙ananim yihyu. L’hagid ki yashar Adonai, tzuri v’lo avlatah bo.

Some congregations recite Mourner’s Kaddish here; see page 121.

112 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning serviceSiddur · morning blessings Lev Shalem for Shabbat and Festivals 112 Copyright © 2016 by the Rabbinical Assembly One Thing I Ask From the first day of the month of Elul until Yom Kippur (or in some From the first day of the month of Elul until Yom Kippur (or in some Psalm 27 expresses two communities through the seventh day of Sukkot, Hoshana Rabbah), we recite: communities through the seventh day of Sukkot, Hoshana Rabbah), we recite: opposite feelings, each of The Ḥasidic master Levi which may be felt in the days leading up to and in ל דָ וִ ד Yitzḥak said: I and my for the Season of Repentance: Psalm 27 quest are one. -the period immediately fol יהוה אֹורִ יויִׁשְעִי מִּמִי אִ ירָ א, A PSALM OF DAVID lowing the High Holy Days. ,the very beginning יהוה Fromמָעֹוז חַ ּיַי מִּמִי אֶפְחָ ד. ?Elul ADONAI is my light and my help. Whom shall I fear the psalmist expresses ּבִקְ ֹרב עָ לַי מרֵעִ ים ל לֶאֱאֶ ֹכת־ּבׂשָרִ י, ?The psalmist begins with a ADONAI is the stronghold of my life. Whom shall I dread sure and confident expres- When evil people assail me to devour my flesh, absolute faith in God, culminating in the striking יבַ י צָרַ לִי, יהֵ ו ֹאּֽמָ ה כָׁש לּו ונָפָ ֽלּו. ,sion of faith, well-being, my enemies and those who besiege me and personal strength, bor- sentence: “Though my father and mother abandon אִם ּתַחֲ נֶה עָ לַימַחֲ נֶהֹלא יִ ירָ א לִּבִ י, .dering on bravura. Little it is they who stumble and fall Adonai will gather אִם ,meּתָקּום עָ לַי מִ לְחָמָ ה ּב ֹזאת אֲ נִי בֹוטֵ ֽחַ . ,by little, however, doubts, Should an armed camp be arrayed against me fears, pains, and anxi my heart would show no fear; me in...” But at the same -time, the psalmist experiאַחַ ת ׁשָאַ ֽ ְל ִ תי מֵאֵ ת יהוה, ָאֹותה אֲבַּקֵ ׁש, ,eties emerge. Similarly as we move through the if they were to go to war against me, of this I would be sure. ences God’s absence—the ”,speaker longs to “see God ׁשִ ְב ִ תיּבבֵ ית יהוה ּכׇל־ימֵ י ַחַיי :penitential season, we may One thing I ask of ADONAI—this is what I seek find ourselves reaching to dwell in the House of God all the days of my life, yet receives no response to this longing. The poem’s לַחֲ זֹות ּב ֹנֽעַ ם יהוהּולְבַּקֵ רּבהֵיכָ לֹו. -beneath our masks of self last line leaves us with a ּכִי יִצְּפ נֵ ֽנִי ה ּבסֻּב ֹּכיֹום רָעָ ה, .sufficiency and confidence, to behold God’s peacefulness and to pray in God’s sanctuary increasingly aware of our Ah|.|at sha·alti mei-et Adonai, otah avakesh: shivti b’veit Adonai, kol y’mei thin, consoling thread of ,hope—making us realize יַסְּתִרֵ יֽנִ ּבסֵ ֽתֶראׇהְׇ לֹו,ּב צּור י רֹוממֵ ֽנִ י. .vulnerabilities, failings, h|.|ayai, la-h|.|azot b’no∙am Adonai u-l’vakeir b’heikhalo perhaps, how much our ו ַעָ ּתה יָ רּום ֹראׁשִי עַ ל ֹאיבַי סבִ יבֹותַ י .and doubts In a time of calamity, You would hide me in Your sukkah, lives depend on faith. ואֶ ְזּבחָה באׇהְׇ לֹו זִבְחֵ י ת רּועָ ה, ,enfold me in the secret recesses of Your tent -Commen . ּולְ בַ ֵ ּקר God’s Protection to pray tators have disagreed about ִֽ ָאׁשירָ ה וַאֲ ַזּמרָ ה לַ יהוה. .The images used to and You raise me up to a stronghold .the meaning of the Hebrew ׁשמַ ע יהוה קלִיֹו אֶקְרָ א, ו ׇח ֵ ּנֽנִי וַעֲ נֵ ֽנִ י. ,describe God’s sanctuary Now my head is raised high above my enemies round about are fragile ones—God’s and I come with offerings, amidst trumpet blasts, to God’s tent, Some would translate it as “greet”—that is, “greet לָך אָמַ ר ִל ִ ּבי ַּב ּקׁשּו פָנָי, אֶ ת־ ָ ּפנֶ ֽיָך יהוה אֲ ַב ֵּקׁש. sukkah, God’s tent—hardly the words one would ex- chanting and singing praise to ADONAI. God”; others take it to -mean “ponder” or “exam אַ ל ַ ּת ְס ֵ ּתר ָ ּפנֶ ֽיָך ִמ ֶ ּֽמ ִ ּני, ;pect to describe a fortress. ADONAI, hear my voice as I cry out God’s care, though, is the ine” a sign from God. אַ ל ַ אַףּתט ּב ֽ עַבְדֶּ ָך, עֶזְרָתִי הָ יִֽיתָ , .sturdiest thing on which be gracious to me, and answer me one can depend. In this It is You of whom my heart said, “Seek my face!” DO NOT HIDE YOUR FACE אַ ל ּתַסְ ֵּ תר ּפָנֶ ָֽיך FROM ME אַ ל ִּת ּט ֵ ׁשֽנִי ואַ ל ּתַעַזְבֵ ֽנִי אֱֹלהֵ י ִיׁשְעִ י. paradox lies the essential It is Your presence I seek, ADONAI. The contemporary . מִ מֶּ ֽ ִ ּני ִי ּכאָבִי ו ִאּמִי עֲ זָ ֽבּונִי, וַ יהוה יַאַסְפֵ ֽנִ י. -understanding of the faith ful: the holy is diapha- Do not hide Your face from me; do not act with anger toward me. literary critic Robert Alter writes, “‘Face’ suggests הֹורֵ ֽנִ י יהוה דַ ְר ֶ ּכָֽך, ּונְחֵ ֽנִ י ּב ֹאֽרַח מִ יׁשֹור, למַ ֽעַ ן ֹׁשררָ י. ;nous, thin, fragile, yet the You have always been my help; do not forsake me ‘presence,’ the concrete אַ ל ִּת ּתנֵ ֽנִ י ּבנֶ ֶֽפ ׁשצָרָ י, .spiritual is more significant do not abandon me, my God, my deliverer than all of the heaviness metaphor serving the poet more than the abstract ּכִי קָֽ מּו בִי ֶעֵ ֽדֵֽקֶ י ר ׁשוִיפֵ ֽחַ חָמָ ס. ,and solidity of the mate- Though my father and mother abandon me rial world. In the realm of ADONAI will gather me in. sense behind it.” When God ,is with us, we are protected ◀ לּולֵא הֶאֱמַ ֽ ְנ ִ ּתי, לִרְ אֹות ּבטּוב יהוה ּבאֶ ֽרֶ ץ ַחִ ּיים. the religious, that which Show me Your way, ADONAI, and lead me on a straight path cannot be seen grants the sheltered. Other psalm- ists similarly use concrete ַקּוֵה אֶ ל יהוה, חֲ זַק ויַאֲמֵ ץ ִל ֶ ּבָֽך ו ַקּוֵה אֶ ל יהוה. .despite those arrayed against me תהלים כז deepest strength; that which is hidden provides Do not hand me over to those who besiege me; metaphors to the same the greatest defense. for false witnesses who breathe hatred have risen against me. Some congregations recite Mourner’s Kaddish here; see page 121. effect, such as being cradled in God’s wings. ▶ If only I could trust that I would see God’s goodness As Alter further remarks, God’s turning away results in the supplicant’s being left unprotected. in the land of the living . . . This is the only verse in the psalm that has no parallel or . ֵ ל ּוא הֶ אֱ מַ ֽ ְ נ ּ ִ תי IF ONLY I COULD TRUST Place your hope in ADONAI. corresponding line. It seems to simply trail off and the speaker then hears an inner voice calling: Be strong and take courage and place your hope in ADONAI. kaveih el Adonai, “place your hope in Adonai.” Or perhaps someone else, in turn, urges the despair- ing supplicant to continue trusting that God will respond, and asks that the person not lose faith. Some congregations recite Mourner’s Kaddish here; see page 121.

113 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning serviceSiddur · morning blessings Lev Shalem for Shabbat and Festivals 113 Copyright © 2016 by the Rabbinical Assembly on rosh Ḥodesh: Psalm 104 psalm 104 celebrates God as commanding the ל ֹראׁש ֹח ֶ ֽדׁש forces of nature and sees ַהּיֹום ֹראׁש ֽ ֹח ֶדׁש, ֶׁשּבֹו אֹומרִ ים: :Today is Rosh H|.|odesh, on which we say the whole of creation as a ּבָר כִי נַפְׁשִי אֶ ת־יהוה, ;Let me praise Adonai—for You, Adonai my God, are surely great clothed in glory and majesty, blessing. It was chosen for recitation on Rosh H|.|odesh יהוה אֱֹלהַי ּגָדַ ד, ֽלְּתָהֹוד ּמ ֹאוהָדָ ר לָבָ ֽׁשְּתָ . wrapped in a cloak of light, because the new moon is of the renewal of ֽטֶה symbolאֹור a ֹעּכַּׂשַ לְמָה, נֹוטֶהׁשָמַ ֽיִם ּכַיְרִ יעָ ה. ,You stretch out the heavens like a sheet of cloth הַמקָרֶ ה.creationבַּמַ ֽיִםעֲ לִ ּיֹותָ יו, הַּׂשָם עָבִ יםר כּובֹו, ,set the rafters of the heights in the waters above The word nefesh . נַ פְ ׁ ִ שי appoint clouds as Your chariot, me ”literally means “the throat הַמ הַ ּלְֵך עַלּכַנְפֵי רּֽוחַ . and ride on the wings of wind, by extension refers to ׂשֶה andמַ ֹעלְאָ כָ יו רּוחֹות, מׁשָרתָ יו אֵׁש ֹלהֵ ט. making the winds Your messengers, a person, since breath was and lightning flashes Your sentries. identified with life. In later Judaism it came to denote יָסַדאֶ ֽרֶץ עַל מ כֹונֶ ֽיהָ,ּבַל ּתִ ּמֹוט עֹולָם וָעֶ ד. soul, the essence of a ּתהֹום the ּכַּלבּוׁשּכִּסִ יתֹו, עַל הָרִ ים יַעַמְ דּו מָ ֽיִ ם. .You laid the foundation of the earth that it never totter person. מִן ּגַעֲרָת ָך י נּוסֽ ּון, מִן קֹול רַעַמְ ָך יֵחָפֵזֽ ּון. ,You covered the watery deep as if it were clothed . בַ The מּ ַ ֽ ִ י ם and made waters stand atop the mountains. in the waters story in Genesis יַעֲ לּו creationהָרִ ים יֵר דּובקָ עֹות, אֶל מ קֹום זֶה יָסַ ֽדְּתָ לָהֶ ם. The waters fled from Your anger, refers to upper waters in the heavens and lower ּגבּול ׂשַ ֽמְּתָ רּֽון, ּבַלּבַל יַעֲ י ֹבׁשּובֽ ּון לכַ ּסֹות הָאָ ֽרֶ ץ. —trembled from Your thundering voice went up mountains and down valleys, waters on earth. The psalmist and other biblical הַמׁשַ ּלֵ ֽחַמַעְ יָנִ ים ּבַּנחָ לִ ים,ּבֵ ין הָרִ ים יהַ ּלֵכֽ ּון. to the place You set for them. authors imagined treasur- from whichיַׁשְקּו above ּכׇל־חַ יiesְ תֹו ׂשָדָ י,יִׁשְ ּב רּו פרָאִ ים צמָאָ ם. ,You fixed their boundaries lest they overflow lest they return again to cover the earth. rain, dew, clouds, and fog and subterranean עֲלֵיהֶםעֹוף ,descendהַּׁשָמַ ֽיִם יִׁשְ ּכֹון,מִ ּבֵ ין עְׇפָ איִם יִּת נּו קֹול. You supply springs for the streams depths from which oceans, rivers, and other bodies of מַׁשְקֶ ההָרִ ים מֵעֲ לִ ּיֹותָ יו, מִ ּפרִי יָך מַעֲׂשֶ ּֽתִׂשְ ּבַע הָאָ ֽרֶ ץ. ,coursing through mountains water emerge. מַ צְמִֽיחַ חָצִ יר לַּבהֵמָ ה, ועֵ ֽׂשֶ דַ ב ת לַעֲ ֹבהָאָדָ ם, ,giving drink to each animal in the field ְ ּ.ג ּבול and quenching the thirst of wild beasts. their boundaries -The threat of water overלהֹוצִיא לֶ ֽחֶם מִ ן הָאָ ֽרֶ ץ. -flowing is a constant dan ויַֽיִן יׂשַּמַ חלבַב אֱ נֹוׁש, להַצְהִיל ּפָ נִ ים מִּׁשָ ֽמֶ ן, ,Above them dwell birds in the sky their voices resounding from within the foliage. ger. The threat mentioned here is also a reminder of ולֶ ֽחֶ ם לבַב אֱ נֹוׁש יִסְעָ ד. -the almost totally destruc יִׂשְ ּבעּו עֲצֵ ייהוה, אַרְ זֵילבָנֹון אֲׁשֶ ר נָטָ ע. ,From the heavens, You provide drink to the mountains earth is sated with the fruit of Your labor— tive flood in the time of Noah. אֲׁשֶרׁשָם צִּפְׇרִ ים יקַ ּנֵ ֽנּו, החֲסִידָ ּב רֹוׁשִ ים ּבֵ יתָ ּה. ,wild grasses grow as feed for animals -Literal . פְ רָ אִ י ם wild beasts הָרִ ים הַּג ֹהִים בלַּיעֵ לִ ים,ס לָעִ ים המַחְסֶ לַּׁש פַּנִ ים. plants for human husbandry ly, “wild asses.” Robert Alter continued that bread might come forth from the earth, remarks: “As in the voice wine to cheer people’s hearts, from the whirlwind in Job, the wild ass, resistant to all domestication, is an image of unfettered freedom. oil to brighten their faces, God’s sustenance of His creatures extends to the wild and the tame, to beast and man (again, as in Job).” This is the only place in the Hebrew Bible where this word appears; thus, its meaning is .עְׇ פָ א ִ י ם and food to sustain people’s lives. foliage The trees God made are sated, too: conjectured. The Hebrew repeats the word lehem, which literally means “bread.” Since all meals . לֶ ֽ חֶ ם the cedars of Lebanon that God planted, where birds nest, bread . . . food in the ancient world were accompanied by bread, which was the chief component of the meal, lehem the cypresses, where the stork makes its home. became synonymous with “food.” Gazelles stride these high mountains The language of this verse.לְ צִ ֹהויא לֶ ֽחֶם מִן הָאָ ֽרֶ ץ that bread might come forth from the earth where crags give cover to badgers. inspired the wording for the b’rakhah recited before eating bread. continued 114 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning serviceSiddur · morning blessings Lev Shalem for Shabbat and Festivals 114 Copyright © 2016 by the Rabbinical Assembly Even the .הַ כְּפִירִ ים You created the moon marking the seasons; lions lion cries to God. In עָׂשָה mightyיָרֵ ֽחַ למֹועֲדִ ים,ׁשֶ ׁשֽמֶ יָדַע מ בֹואֹו. this image, the wild beasts ּתָ ֽׁשֶ ת ֽׁשֶ ְך ֹח וִיהִ ילָֽיְלָ ה, ּבֹו תִרְ מׂש ֹּכׇל־חַ יְ תֹו יָֽעַ ר. :the sun knows when to set darkness spreads, night falls, reverse the human sense of time: they forage at הַּכפִ ירִ ים אֲגִ ים ֹׁש לַּטָ ֽרֶ ף,ּולְבַּקֵׁש מֵאֵל אׇ כְלָ ם. ;and the beasts of the forest stir night and lie down by day. Creation is a totality: what ּתִ זְרַח הַּׁשֶ ֽמֶ ׁשיֵאָסֵפֽ ּון, ואֶל תָ מ ם ֹעֹוניִרְ ּבָצֽ ּון. ,lions roar, hungry for flesh for us is a time of sleep, is aיֵצֵאאָדָ ם לפׇעְׇ לֹו, דָ ולַעֲ ֹבתֹו עֲדֵי עָ ֽרֶ ב. .begging for food from God As the sun rises, they return home and lie down in their dens, time of activity for others. -A mytho .לִוְיָתָ ן Leviathan מָה רַ ּבּו מַעֲׂשֶ ֽ יָך יהוה, .while humans go to work and labor till evening logical giant of the sea. In ,ancient mythologies ּכֻּלָםsome ּבחׇ כְמָה יתָ, מָ עָׂשִֽלאָה הָאָ ֽרֶץ קִ נְיָנֶ ָֽך. Leviathan is a divine or זֶה הַ ּיָםּגָ דֹול ּורְחַ ב יָדָ ֽיִ ם, ,How abundant is Your creation, ADONAI You fashioned it all with wisdom; semi-divine being of the Here Leviathan is ׁשָםרֶ .deepֽמֶ ׂש ואֵ ין מִסְּפָ ר,חַ ּיֹות קטַ ּנֹות םעִ ּג דֹלֹות. .the earth is filled with Your riches turned into a plaything of -than a power ׁשָםאְׇנִ God, ratherּיֹות יהַ ּלֵכֽ ּון, ןלִוְיָתָ זֶה יָצַ ֽרְּתָ לׂשַחֶ ק־ּבֹו. ,There is the sea, so vast and wide full of countless crawling creatures—big and little living things. ful being challenging God’s .power ּכֻּלָםאֵ לֶ ֽיָך יׂשַ ּבֵרֽ ּון, לָתֵתאׇ כְלָם ּבעִ ּתֹו. ,There the ships go Your breath blows in ּתִּתֵ ן לָהֶ ם יִלְ ֹטּֽון, קּתִ פְּתַ חיָד ָךיִׂשְ ּב עּון טֹוב. .and there can be found the great Leviathan whom You created to play with An . ְּ ת ׁ ַ ש ַ ּלח ּרוחֲָך them ,allusion to Genesis 2:7 י ּתַסְ ּתִ רּפָ נ ֽ ֶ ָךי י ִ ּבָ ל הֵ ֽ ּו ן , .They all look to You to give them their food at the proper time where Adam is created out ,dust of the earth סֵף רּוחof theָ ם ֹּתיִגְוָעֽ ּון, ואֶלעֲפָרָ ם י ׁשּובֽ ּון. ;If You give it, they gather it up into which God blows the ּתׁשַּלַ חרּוחֲ ָך יִּבָרֵאֽ ּון, ֵ ׁשּותְ ַּפ חדנֵי אֲדָמָ ה. .if You open Your hand, they are sated If You hide Your face, they are terrified; divine breath. יהִי כ בֹודיהוה לעֹולָם,יִׂשְמַ חיהוה ּבמַעֲׂשָ יו. ,if You cut off their breath, they die הַּמַ ּבִיטלָאָ ץֽרֶ וַּתִרְ עָ ד, יִּגַעּבֶהָרִ יםו יֶעֱׁשָ ֽ נּו. .returning to the dust from which they were made But when Your breath blows in them, they are born, אָׁשִֽירָ ה לַ יהוה ּבחַ ּיָי,אֲ הזַּמרָ לֵאֹלהַיּבעֹודִ י. .and the face of the earth is renewed יֶעֱרַב עָ לָ יו ׂשִיחִי, אָ ֹנ כִי חאֶׂשְמַ ּבַ יהוה. May the glory of ADONAI endure forever. יִּתַ ּֽמּו חַּטָאִ ים מִ ן הָאָ ֽרֶ ץ,ּורְׁשָעִ ים עֹוד אֵ ינָ ם. ,May God—who but looks upon the earth and it quakes ּבָר ◀ כִי נַפְׁשִיאֶ ת־יהוה הַ ל לּויָ ּה. —touches the mountains and they smoke תהלים קד .rejoice in what has been created Alive, I shall sing to ADONAI; Some congregations recite Mourner’s Kaddish here; see page 121. as long as I am, I will make music in praise of my God. May my words be pleasing to ADONAI, that I may truly rejoice. May sinning cease from the earth, transgressions be no more. ▶ Let me praise ADONAI: halleluyah. Ashirah ladonai b’h|.|ayai, azamrah leilohai b’odi. Ye∙erav alav sih|.|i, anokhi esmah|.| badonai. Yitami h|.|ata∙im min ha-aretz, u-r’sha∙im od einam. ▶ Bar’khi nafshi et Adonai halleluyah. Some congregations recite Mourner’s Kaddish here; see page 121.

115 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning serviceSiddur · morning blessings Lev Shalem for Shabbat and Festivals 115 Copyright © 2016 by the Rabbinical Assembly .Psalms for festivals ל פֶ ֽ סַ ח Pesaḥ on pesaḤ: Psalm 136 It took God but six days to Early prayerbooks recom- ,mend that on festivals הַּיֹום חַג הַּפֶ ֽסַח, ׁשֶ ּבֹו אֹומרִ ים: :create the world; it took my Today is the Festival of Pesaḥ, on which we say mother at least twice that Give thanks to ADONAI, for God is good; special psalms appropriate .for these days be recited הֹוֽדּו לַ יהוה ִ ּכי טֹוב ִ ּכי ל עֹולָ ם חַסְ דֹּו . long to prepare for Passover. give thanks to God, almighty; Tractate Sofrim, a late ה ֹוֽדּולֵאֹלהֵי הָאֱֹלהִ ים At the seder on the first night and minor tractate of the ִ ּכי ל עֹולָ ם חַסְ דֹּו. ki l’olam h|.|asdo she would often doze from give thanks to the supreme sovereign: a mild case of exhaustion.... for God’s love endures forever Talmud, notes that on the festivals the Levites recited הֹוֽדּו לַאֲ נֵידֹ הָאֲ דֹנִ ים ִ ּכי ל עֹולָ ם חַסְ דֹּו. Yet as we approached the who alone works great wonders, alternative psalms, instead ל ֹע ֵ ׂשה נִפְלָ אֹות ּגדֹלֹות לבַ דֹּו ִ ּכי ל עֹולָ ם חַסְ דֹּו. ,recitation of the ten plagues she would invariably bestir creating the heavens with wisdom, of the regular psalm of the day (18:3–4). Traditions ל ֹע ֵ ׂשה ַהּׁשָמַ ֽיִ ם ּבִתְ בּונָ ה ִ ּכי ל עֹולָ ם חַסְ דֹּו. ki l’olam h|.|asdo herself to protect her turf. stretching the earth over its waters; differ as to which psalms The custom to remove a drop for God’s love endures forever are appropriate. Scholars קַ ל ע ֹרהָאָ ֽרֶץ עַ ל ַהָ ּמֽיִ ם ִ ּכי ל עֹולָ ם חַסְ דֹּו. of wine from our cups at the mention of each plague was who formed the great lights: identify many of the psalms that follow as likely to have ל ֹע ֵ ׂשה אֹורִ ים ּגדֹלִ ים ִ ּכי ל עֹולָ ם חַסְ דֹּו. ,enacted in our household the sun to rule by day been composed for recita- symbolically. . . . Thus as we the moon and stars by night; ki l’olam h|.|asdo tion in the Temple on these אֶ ַת־ה ֶ ֽ ּׁש ֶמׁש למֶ ְמ ֶ ׁשֽלֶ ת ַּבּיֹום ִ ּכי ל עֹולָ ם חַסְ דֹּו. enumerated the plagues .occasions אֶ ַת־הּיָרֵ ֽחַ ו כֹוכָבִ ים למֶ ְמ ׁשלֹות ַּבָ ּלֽיְלָ ה ִ ּכי ל עֹולָ ם חַסְ דֹּו. for God’s love endures forever together we made no more than a pretense of dipping who smote the Egyptian firstborn, Psalm 136, focusing on the exodus and the march ל ַמּכֵה מִ צְרַ ֽיִ ם ּבִבְ כֹורֵ יהֶ ם ִ ּכי ל עֹולָ ם חַסְ דֹּו. a forefinger into the wine to and brought Israel from their midst spill a drop on the table. through the desert, is espe- ki l’olam h|.|asdo .|.|cially appropriate for Pesah ַוּיֹוצֵ א ִיׂשְרָאֵ ל ִמּתֹוכָ ם ִ ּכי ל עֹולָ ם חַסְ דֹּו. ;The meaning of this un- with a strong hand and outstretched arm mannered gesture is. . . quite for God’s love endures forever Indeed, the ancient rabbis ּביָ ד חֲ זָקָ ה ּובִזְ ֽרֹועַ נ טּויָ ה ִ ּכי ל עֹולָ ם חַסְ דֹּו. profound. While each plague who split the Sea of Reeds referred to this psalm (and may have weakened his the immediately preceding Psalm 135) as “the great ל ֹגזֵ ר יַ ם סּוף לִגְזָרִ ים ִ ּכי ל עֹולָ ם חַסְ דֹּו. ,resolve, it was the devasta- and brought Israel through Hallel” and associated והֶעֱבִ יר יִׂשְרָאֵ ל ּבתֹוכֹו ִ ּכי ל עֹולָ ם חַסְ דֹּו. ki l’olam h|.|asdo tion wrought by the death of but swept Pharaoh and his troops into the sea; the firstborn . . . that ended for God’s love endures forever it with this festival. The refrain ki l’olam hasdo ונִעֵ ר ּפַרְ ֹעה וחֵ ילֹו ב יַ ם סּוף ִ ּכי ל עֹולָ ם חַסְ דֹּו. all resistance.... The drop of spilled wine at the seder sig- who led the people in the wilderness, occurs twenty-six times, which is the numerical ל מֹולִ יְך ַעּמֹו ַּב ִ ּמְדָּב ר ִ ּכי ל עֹולָ ם חַסְ דֹּו. ,nifies a diminution of our joy. smiting great kings We are mindful that redemp- slaying mighty kings: equivalent of God’s name, .(yod-hei-vav-hei) יהוה ל מַ ֵ ּכה מ ָ ל כִ י ם ּגד ֹ ִ ל י ם ִ ּכי ל עֹולָ ם חַסְ דֹּו. tion for Israel inflicted loss of life on the Egyptians. . . . Jews Sihon, King of the Amorites, Amorites, Bashan ַוּיַהֲ ֹרג מ לָכִ ים אַדִּ ירִ ים ִ ּכי ל עֹולָ ם חַסְ דֹּו. ki l’olam h|.|asdo temper their celebration Og, King of Bashan; The .הָאֱ מֹרִ י . . . הַ בָּ ׁ ָ שן with a dose of compassion. for God’s love endures forever -Amorites were a semi-no לסִ ן יחֹומֶ ֽלְֶך הָאֱ מֹרִ י ִ ּכי ל עֹולָ ם חַסְ דֹּו. Each plague killed some of madic people, powerful in ּולְ ע גֹו מֶ ֽלֶ ְך ַהָּבָׁשן ִ ּכי ל עֹולָ ם חַסְ דֹּו. ,God’s creatures. giving their land to Israel as an inheritance This ritual of self- an inheritance to Israel, God’s servant, ki l’olam h|.|asdo the ancient Near East in the pre-Israelite period. Bashan transcendence is part of a for God’s love endures forever is the name of the northern ו נָ תַ ן אַ רְ צָ ם ל נַ חֲ לָ ה ִ ּכי ל עֹולָ ם חַסְ דֹּו. larger matrix.... God chose plains and mountains east נַ חֲ לָ ה ְ ל ִי ׂשרָ אֵ ל עַ בְ דּ ֹו ,Abraham to be a blessing for who remembered us when we were laid low -of the Jordan River. Ac ִ ּכי ל עֹולָ ם חַסְ דֹּו. humanity, and hence Jews and rescued us from our foes; ki l’olam h|.|asdo will ultimately be judged by cording to the Torah, the Israelites defeated several ֶׁש ּב ִ ׁשפְ ֵ ֽ לנ ּו זָ ֽ כַ ר ָ ֽ לנ ּו ִ ּכי ל עֹולָ ם חַסְ דֹּו. for God’s love endures forever how they treat the other. Is of the peoples living in the ַוּיִפְרקֵ ֽ נּו ִמּצָרֵ ֽ ינּו ִ ּכי ל עֹולָ ם חַסְ דֹּו. ki l’olam h|.|asdo that not why his descendants ▶ who provides bread for all flesh; areas east of the Jordan had to endure slavery before for God’s love endures forever. -before entering the Prom ◀ ֹנתֵ ן לֶ ֽחֶ ם לכׇ ל־ָּבָ ׂש ר ִ ּכי ל עֹולָ ם חַסְ דֹּו. they could take possession of the Land? The social ethic of give thanks to God in heaven: ki l’olam h|.|asdo ised Land; these lands were subsequently settled by the הֹוֽדּו לאֵ ל ַהּׁשָמָ ֽיִ ם ִ ּכי ל עֹולָ ם חַסְ דֹּו. the prophets challenges the תהלים קלו .for God’s love endures forever arrogance of all victors, Jew- tribes of Reuben, Gad, and ish as well as gentiles. parts of Manasseh. Some congregations recite Mourner’s Kaddish here; see page 121. Some congregations recite Mourner’s Kaddish here; see page 121. —Ismar Schorsch

116 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning serviceSiddur · morning blessings Lev Shalem for Shabbat and Festivals 116 Copyright © 2016 by the Rabbinical Assembly on Shavuot: psalm 119 (selected verses) Psalm 119 is a paean to Torah. Substantively, all לִׁשְ בועֹות of its 176 verses describe הַּיֹום חַג הַּׁשָ בּועֹות, ׁשֶ ּבֹו אֹומרִ ים: :Today is the Festival of Shavuot, on which we say the wonders of Torah and ,its reward. Structurally אַׁשְרֵי תמִ ימֵי דָ ֽרֶ ְך הַ ֹהלכִ ים ּב תֹורַ ת יהוה. ,Happy are they whose way is integrity who walk in the path of God’s Torah. it consists of twenty-two ;stanzas of eight verses each ָרּוְךב אַּתָ ה יהוה לַּמדֵ ֽנִי ֽ חֻּקֶ יָך. .Praised are You, ADONAI; teach me Your laws the verses of each stanza begin with the same letter ל ּגַעֵ ינַי ואַ ּבִֽיטָ ה נִפְלָ אֹותמִ ֽ ּתֹורָתֶ ָך. ;Open my eyes that I may see the wonders of Your Torah ,of the Hebrew alphabet ֶ ֽ רְֶך ד ֽ ּפִּקּודֶ יָך הֲבִ ינֵ ֽנִ י יחָ הואָׂשִֽ ּבנִפְ ל ֽ אֹותֶ יָך. ,help me to understand the way of Your decrees that I may speak of Your wonders. thus forming an eight-fold .acrostic from alef to tav הַ דְרִ יכֵ ֽנִיּבִנְתִ יב מִ צְ ֺותֶ ֽ יָך ּכִיבֹו חָפָ ֽצְּתִ י. How I wish that You would guide me in the path of Your mitzvot; In addition, the first two words of the psalm, ashrei ו ּתַאֶׁשְ עֲ ע ׁשַ ּב מִ צְ ֺו ֽ י תֶ ָך ׁשֶ אֲ ר אָ הָ ֽ בְ ּתִ י . .I would delight in Your mitzvot, for that is what I love t’mimei, begin with alef andאת ֹזנֶחָמָתִ י בעׇ נְיִ י ּכִיאִמְרָתָך חִ ּיָֽתְ נִ י. ;Amidst my difficulties, this is my comfort: Your words have revived me tav, further emphasizing the idea (represented byָך חַ ְסיהוהד מָ לאָה הָאָ ֽרֶ ץ חֻּקֶ ֽ יָך לַּמדֵ ֽנִ י. .the world is filled with Your love and kindness—teach me Your laws (the complete alphabet טּוב טַ םֽעַ וָדַ תֽעַ לַּמדֵ ֽנִ י ּכִי במִ צְ ֺותֶ ֽ יָך הֶאֱמָ ֽנְּתִ י. .Give me insight and discernment, for I put my trust in Your mitzvot I am Your handiwork, You formed me; of the completeness and .totality of the Torah דֶֽ יָך יָעָׂשֽ ּונִיוַיְכֹוננּֽונִ י הֲבִ ינֵ ֽנִי ואֶ לְמדָה מִ צְ ֽ ֺותֶ יָך. grant me understanding, that I might study Your mitzvot. This selection of verses from the psalm form a ּכ חַ ְסָךד חַ ּיֵ ֽנִ י ואֶׁשְמרָהעֵ דּות ּפִֽ יָך. ,With Your love and kindness renew my life that I may observe the testaments Your lips spoke; complete alphabetical -acrostic; it is thus appropri ל עֹולָם ֹלא אֶׁשְ ּכַח ּפִּקּודֶ ֽ יּכִיָך בָם חִ ּיִ יתָ ֽנִ י. ate for Shavuot, the festival מִ ּכׇ ל־מ ילַּמדַ הִׂשְ ּכַ ֽלְּתִ י ּכִי עֵ דֹותֶ ֽ יָך ׂשִֽיחָ ה לִ י. .I will never forget Your laws, for I have been revived through them All who taught me have increased my understanding; celebrating the giving of Torah at Sinai. (We have ר נֵלרַ יגְלִ ד ֽ בָרֶ ָך ו אֹור לִנְתִ יבָתִ י. .and so Your testaments have become my constant conversation included here verses 1, 12, ,73 ,66 ,64 ,50 ,47 ,35 ,27 ,18 תְרִי סִּומָ גִּנִי אָ ּֽתָ ה לִדְ בָר ָך יִחָ ֽלְּתִ י. .Your word is a lamp for my feet, light for my path ,136 ,126 ,114 ,105 ,99 ,93 ,88 עֵ ת לַעֲ ׂשֹות לַ יהוה הֵפֵ ֽרּו ֽ ּתֹורָתֶ ָך. .You are my protector and shield; Your words provide me with hope 142, 151, 160, 165, and 175.) ּפַ לְגֵי מַ ֽיִם יָר דּו עֵ ינָ י עַל ֹלא ׁשָמ רּו ֽ תֹורָתֶ ָך. .The time to do ADONAI’s work is when others violate Your teaching תְ The .מִ י מֵ י דָ ֽ רֶ ְך Streams of tears have flowed from my eyes, for I saw Your Torah neglected; integrity word tamim has a range צִ דְקָת ָך צֶ קֽדֶ לעֹולָ ם ו תֹורָתָך אֱמֶ ת. .Your righteousness is forever and Your teaching is truthful of meanings, including simple, whole, and without קָרֹוב אַּתָ ה יהוה וכׇ ל־מִ צְ ֽ ֺותֶ יָך אֱמֶ ת. .You are close at hand, ADONAI, and all Your mitzvot ring true .blemish ֹר אׁש דבָרָך אֱמֶ ת ּולְעֹולָם ּכׇ טל־מִׁשְּפַ ֽ צִדְקֶ ָך. .The essence of Your teaching is truth, and Your laws of justice are eternal ▶ Those who love Your Torah find great peace; Praised are You, Adonai ְ ◀ ׁשָלֹום רָ ב ל יֹאהֲבֵ תֹורָ ֶֽ תָך ואֵ ין לָֽמֹו מִ כְ ׁשֹול. This is .בָּ ּרוך אַ ָּ תה יהוה .they do not stumble one of two times that this חִ ת י ינַפְׁשִ ּותְהַ ל ֶ לָּֽך ּומִׁשְּפָטֶ ָֽך יַעֲזְרֻ ֽנִ י. May I live, and praise You, phrase, which is central to Jewish prayer, appears in מתהלים קיט .and may Your teachings be my support the Bible. (The other is in Some congregations recite Mourner’s Kaddish here; see page 121. Some congregations recite Mourner’s Kaddish here; see page 121. 1 Chronicles 29:10; see page 142 below.) The medieval . ּ ִ פ ּק ּו דֶ ֽ י ָך Your decrees exegete Radak (David Kimh|.|i) comments on the meaning of this word: “These are the mitzvot that reason teaches and that are given to us to guard and are held in the secret places of the human heart”—in other words, our conscience.

117 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning serviceSiddur · morning blessings Lev Shalem for Shabbat and Festivals 117 Copyright © 2016 by the Rabbinical Assembly Joy ont Sukko : psalm 67 Psalm 67 centers on three themes associated סֻל ּכ ֹו ת You shall rejoice on your with Sukkot. Sukkot is a הַּיֹום חַגהַּסֻ ּכֹות,ׁשֶ ּבֹו אֹומרִ ים: :Today is the Festival of Sukkot, on which we say festival, and be exceed- harvest festival; the psalm ingly happy. For the conductor, a psalm, a song, celebrates the fruits of לַמ נַּצֵ ַֽחּבִנְגִ ֹינת מִ זְ מֹור ׁשִ יר sung with instruments the harvest, and many ָ ׂשמַ חְָ ֽ ּת ּב חַ ֽ ּגֶ ָך ו modern Bible scholars אֱֹלהִ יםיחׇ ּנֵ ֽנּו וִ יבָר כֵ ֽנּו, ;May God be kind to us and bless us ו הָ ִ ֽ י י תָ אַ ְך ָ ׂשמֵ ֽ חַ . V’samah|.|ta b’h|.|agekha may God’s face shine upon us, selah, believe that this psalm was recited at this season. The יָאֵ רּפָ נָ יו אִּתָ ֽ נּו סֶ ֽלָ ה. .|.|v’hayita akh samei∙ah that all on earth may know Your ways, Malachi imagines ֽלָ דַ prophet עַ ת ּבָ אָ ֽ רֶ ץ רְ ַ ד ֽ ּכֶ ָך , DEUTERONOMY 16:14–15— all lands see Your deliverance. the peoples of the world coming up to Jerusalem to ּבכׇל־ּגֹויִ ם ֽ יׁשּועָתֶ ָך. Psalm 67: An Nations shall acknowledge You; celebrate Sukkot (read as יֹודֽ ּוָך עַּמִ ים אֱֹלהִ ים, Interpretive Translation every nation acknowledge You. the haftarah for Sukkot) and, in this vein, rabbinic יֹודֽ ּוָךעַּמִ ים ּכֻּלָ ם. Bless us, Lord, with your peace; Peoples of all lands shall be glad and rejoice, tradition sees Sukkot as the time when the nations יִׂשְמ חּו וִ ירַ ּנ נּו לאֻּמִ ים, make your light shine for You shall judge the nations with truth within us, and lead the peoples of the earth, selah. of the world will come to recognize that there is one ּכִיתִׁשְ ֹט ּפעַּמִ ים מִ ֹיׁשר, so that your presence may God whom we all worshipּולְאֻּמִ ים ּבָאָ ֽרֶץ ּתַ נְחֵם סֶ ֽלָ ה. ,be known Nations shall acknowledge You, God and your love appear to each and every nation acknowledge You. (Babylonian Talmud, Sukkah 3a). This universal יֹודֽ ּוָך עַּמִ ים אֱֹלהִ ים, ,all people. Yodukha amim Elohim Let all earth’s nations theme is central to this yodukha amim kulam. psalm. Lastly, Sukkot is יֹודֽ ּוָךעַּמִ ים ּכֻּלָ ם. honor you ,called z’man simhateinu אֶ ֽרֶ ץנָת נָהיבּולָ ּה, ,and all people shout out Yism’h|.|u viran’nu le’umim your praise; ki tishpot amim mishor, “the time of our joy,” and -this psalm is one of celebra ◀יבָר כֵ ֽנּואֱֹלהִ ים אֱֹלהֵ ֽינּו. .Christian, Muslim, u-le’umim ba-aretz t’nah|.|em selah and Jew, Yodukha amim Elohim, tion, thankfulness, and joy. יבָר כֵ ֽנּו אֱֹלהִ ים, ,idol-worshiper, agnostic yodukha amim kulam. For the conductor, a Buddhist, Taoist, scientist, psalm, a song, sung with ויִ יר אּו אֹותֹו brown-skinned, yellow לַ מְ ַ נ ֵ ּֽ צ ַח ִבּ נְ גִ י ֹנ ת The earth has yielded its produce— instruments ּכׇ ל ־ אַ פְ סֵ י אָ ֽ רֶ ץ . .and white We do not know . מִ ְ ז מ ֹו ר ׁ ִ שי ר Let wisdom speak in their may God, our God, continue to bless us; the precise meaning of the תהלים סז hearts may God bless us and may all revere You, ▶ musical instructions that and justice light up their Some congregations recite Mourner’s Kaddish here; see page 121. even to the far ends of the earth. introduce some psalms. eyes. Here, it appears that the Let all of them feel your Some congregations recite Mourner’s Kaddish here; see page 121. psalmist intended the psalm to be particularly joyful: presence sung aloud with instrumental accompaniment. and sing out in the fullness The psalm begins . אֱ ל ֹ הִ י ם ְ י חׇ ֵ ּֽ ננ ּו of joy. May God be kind to us —STEPHEN MITCHELL with a reprise of the Priestly Blessing and concludes with the concept of blessing. The earth yields its produce and in turn . אֶ ֽ רֶ ץ earth the peoples of the earth thank God. The word “earth,” repeated three times, forms a leitmotif through the psalm and is its concluding word, emphasizing the psalm’s agricultural and universal themes.

118 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning serviceSiddur · morning blessings Lev Shalem for Shabbat and Festivals 118 Copyright © 2016 by the Rabbinical Assembly Psalm 65: An on Sh’mini Atzeret, on sh’mini atzeret, the Eighth Day of Assembly, we לִׁשְמִ ינִ י עֲצֶ ֽרֶ ת Interpretive Translation The Eighth Day of Assembly: psalm 65 On Simḥat Torah, some substitute Psalm 19, page 127. recite the prayer for rain. It is fitting to praise you, Lord, In the Land of Israel, the הַּיֹום יֹום הַּׁשמִ ינִיחַג הָעֲַצֶ ֽרֶת, ׁשֶ ּבֹו אֹומרִ ים: .On Simḥat Torah, some substitute Psalm 19, page 127 giver of all good things, produce of the coming year depends on the amount of לַמ נַּצֵ ַֽח מִ זְ מֹור לדָ וִ ד ׁשִ יר :to thank you for your Today is the eighth day, the Festival of Assembly, on which we say boundless mercy, For the conductor a Davidic psalm: a song rain that falls in the winter. -In the Jewish mystical tradi לָךדֻמִ הּיָ תהִ ּלָה אֱֹלהִ ים ּבצִ ּיֹון, ּולְָךיׁשֻ ּלַם נֶ ֽדֶ ר. which renews us and makes us whole. Hope is praise to You, God in Zion— tion, Sh’mini Atzeret also the final day of the מֵֽעַּת followsפִּלָה, ֹׁשעָדֶ ֽ יָךּכׇ ל־ּבָׂשָ ר יָבֽ ֹאּו. .Happy are those who find you vows to You shall be fulfilled and open themselves to Hearer of prayers, all flesh shall come to You. season of judgment that began with the month of ִ דבְרֵי תּגָב רּועֲ ֹמֶ ֺונּֽנִי, ּפׁשָעֵ ֽינּו אַּתָ ה ת כַּפרֵ ם. .your light Every day you appear to us When sinful thoughts overwhelm me, Elul and reached its peak on the High Holy Days. It is יאַׁשְרֵ ּתִ רבְחַ ּותְקָרֵ ב, יִׁשְ ֹּכן ֽ חֲצֵרֶ יָך, and reveal your grandeur on You forgive our transgressions. thus appropriate to recite נִׂשְ ּבעָה ּב טּוב ּבֵ יתֶ ָֽך ק דׁשֹ הֵיכָלֶ ָֽך. .the earth Blessed are they whom You choose to draw close, Psalm 65, which speaks of נֹורָאֹות ּבצֶ ֽדֶ קּתַעֲ נֵ ֽנּו. אֱֹלהֵ ייִׁשְעֵ ֽנּו, You create the hills and the mountains and set them to dwell in Your domain— the forgiveness of sin and is filled with a sense of bless- immovably in place. we shall be sated with the goodness of Your house, ing and thankfulness for מִ בְטָ ח ּכׇל־קַ צְוֵי אֶ ֽרֶ ץ, ויָם ר ֹחקִ ים, You silence the roaring of Your holy sanctuary. the season’s harvest. It also מֵ כִ ין הָרִ ים ּב חֹו, ֹכ נֶאְ זָ רּבִגְ בּורָ ה, ;the seas you calm the turmoil of the With wonders, You will respond justly, our rescuer, God. includes a prayer for rain; the rains that are to come מַׁשְ ּבִֽיחַ ׁש אֹון יַּמִ ים,ׁש אֹוןּגַּלֵיהֶם, וַהֲ מֹון לאֻּמִ ים. .nations People to the ends of the earth Protector of the very ends of the earth may bless the yield of a new year or their lack may וַּיִ יר אּוׁשבֵי ֹי ק צָ ֺות מֵ תֶ ֽ ֹאֹותיָך, מֹוצָאֵ י ֹב רֽקֶ וָעֶ בֽרֶ ּתַרְ נִ ין. ,are overawed by your wonders; and the distant seas at the gates of morning and spell disaster, and so we girded in strength—Your might formed mountains. that the coming year ּפָקַֽדְּתprayָ הָאָ ֽרֶ ץ קקֶ וַּת ֽהָ,ֹׁש רַ תּבַ ּתַעְׁשרֶ ּֽנָ ה. evening they stand up and shout You calm the roar of the sea, the roaring of its waves, may produce a good yield at harvest time. ּפֶ ֽלֶגאֱֹלהִ ים מָ לֵא מָ םֽיִ ּתָ כִ ין גָנָם,ד ּכִי ןכֵ ּת כִ ינֶ ֽהָ . .for joy. the tumult of nations Although we ׁ ִ .שיר You care for the earth and song not know the preciseּתלָמֶ do ֽיהָרַ ּוֵה, נַחֵ ת ּג דּודֶ ֽיהָ, ּבִרְ בִ יבִ ים ּת מֹגגֶ ּֽנָ ה, nourish her, Those who dwell at the ends of the earth of the opening צִ מְ meaningחָ ּה ּת בָ רֵ ְך . ;filling her rivers with your rain. shall be in awe of Your signs instructions, the note that You send down water to her those who come from where the sun rises or sets ,psalm is a shir, a song עִּטַ ֽרְּתthisָׁש נַ ת טֹובָתֶ ֽ ָך,ּומַעְ ּגָלֶ ֽיָך יִרְ עֲ ָ פּון דֽׁשֶ ן. ,furrows making her ridges settle, will sing for joy. marks it as one of joy and Likewise, the very יִרְעֲ פּונ .praiseאֹות מִדְ ּבָ ר, וגִיל ּגבָ עֹות ּתַחְ ּגֽ ֹרְ נָ ה. ,softening her with showers and blessing her with new You care for the earth, giving her drink, last word in this psalm also .speaks of song ◀לָבׁשּו כָרִ ים הַ אן,ּצֹ וַעֲמָקִ ים יַעַטְ פּו בָ ר, :growth. enormously enriching her There is much . דֻ מִ ָ ּיה hope יִתְ רֹועֲעּואַ ףיָׁשִֽ ירּו. ,You make her soil rich and God’s streams fill with water, producing grain fertile -disagreement among medi תהלים סה .for this is the way You ordered them and ready to bring forth fruit. eval Jewish commentators, You crown the year with Fill the canals, smooth their banks Some congregations recite Mourner’s Kaddish here; see page 121. as well as modern biblical abundance; with soft rain, bless their yield. scholars, about the mean- the earth overflows with your ing of this word. Radak (David Kimh|.|i, 1160–1235, Provence) and Meiri (Menah|.|em Meiri, d. 1310, Provence) goodness. You crown a year with Your goodness; understand it as “hope,” and this is the approach reflected in this translation. Rashi (1040–1105, northern The hills are covered with sheep; in Your footsteps abundance pours forth: France), following the midrash, translates it as “silence” (thus: “To You, silence is praise”). The JPS translation, the valleys are clothed with grain. following in a long tradition of English translations, derives it from the root d-m-h, “resemble,” and translates it The pastures fill up with stretches of wilderness are watered, as “Praise befits You.” lushness, the heights are encircled with joy. ”.Literally, “set mountains on their foundations . מֵ כִ י ן הָ רִ י ם formed mountains and the meadows burst into ▶ Sheep dress the meadows, grain clothes the valleys, The snow-peaked mountains assure the people . וְ גִ י ל ְ ּגבָ ע ֹו ת ּ ַ תחְ ֽ ּגֹרְ נָ ה bloom. the heights are encircled with joy They shout their exhilaration; shouting with joy—Oh! how they sing. living in the valleys below that when the spring melt begins, water will rush down to the rivulets and aquifers, they sing; they are wild with joy. thus allowing the fields to be nourished. —STEPHEN MITCHELL Some congregations recite Mourner’s Kaddish here; see page 121.

119 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning serviceSiddur · morning blessings Lev Shalem for Shabbat and Festivals 119 Copyright © 2016 by the Rabbinical Assembly -Psalm 30 precedes the sec מִ זְ מֹור ִ ׁשיר חֲ ֻנַ ּכת הַ ַ בּֽיִ ת לדָ וִ ד Psalm 30: An for the Morning: Psalm 30 tion of psalms and songs Interpretive Translation ,called P’sukei D’zimra אֲ רֹומִמְ ָך יהוה ִ ּכי ִ ִדּליתָ ֽנִ י, A psalm, a song for the dedication . . . Sing to the Lord you “Verses of Song.” In the context of the morning’s ו ֹלא ִׂש ַ ֽ ּמ ְחָ ּת ֹאיבַ י לִ י. who love God; thank of the house, for David prayers, its mention of יהוה אֱֹלהָ י, ִׁשּו ְַֽע ִיּת אֵ לֶ ֽיָך ַו ִ ּתְרּפָאֵ ֽנִ י. ,God from the depths of I raise my voice to praise You, ADONAI your hearts. for You have lifted me up being rescued from Sheol, the netherworld, might be יהוה הֶעֱ לִֽיתָ מִ ן ׁשאֹול נַ ְפ ִ ׁשי, For though God may seem to be absent, in God’s and not allowed my enemies to rejoice over me. seen as grateful acknowledgment of the blessing of ִחִ ּייתַ ֽנִ י ִמּיׇרְדִ י בֹור. presence is eternal life. ADONAI my God, I cried out to You awakening from sleep. In ַז ּמרּו לַ יהוה חֲסִידָ יו, .Tears may linger when and You healed me night falls, but joy arrives its biblical context, Psalm may be viewed as a song 30 ו הֹודּו לזֵ ֽכֶר קׇ ְדׁשֹו. ,with the dawn. ADONAI, You raised me up from Sheol -of thanksgiving after over ּכִי רֶ ֽגַ ע ּב ַאּפֹו ַחִ ּיים ּבִרְ צֹונֹו, .Therefore my soul blesses You gave me life and did not let me descend into the pit God with every breath Sing to ADONAI, faithful people; coming disease and illness. In a fashion that is ּבָעֶ ֽרֶ ב יָלִ ין ֶ ּבֽכִי ו ַל ֹּבֽקֶ ר ִר ָ ּנה. .that I take My song will thank God praise God, as you pronounce God’s name. true of many psalms, this poem moves between וַאֲ נִי אָמַ ֽ ְר ִ ּתי ב ַ ׁשלְוִ י, ,forever, and my silence Surely God’s anger lasts but for a moment will be filled with God’s and when God is pleased, life is granted. past and present, between intimations of illness and ַ ּבל ֶאּמֹוט ל עֹולָ ם. .praise One may lie down crying at night, ,affirmations of health יהוה ּבִרְ צֹונָך הֶעֱמַ ֽ ְדָ ּתה להַררִ י ֹעז, STEPHEN MITCHELL— but wake in the morning with joyful song. and between fear and joy. Knowing how vulnerable הִ ְס ַ ֽ ּת ְָ ר ּתפָ ֽ ינֶ ָך , הָ יִ ֽ י תִ י נִ בְ הָ ל . ,I had said when I was tranquil we are and how unpredict- able our fate, we can thank אֵ לֶ ֽיָך יהוה אֶקְרָ א, ואֶל אֲ דֹנָי אֶתְ ַח ָ ּנן. ”.I shall never be undone“ God that we are alive and מַ ה ֶ ּבֽצַ ע ּבדָמִ י ּברִ ְדּתִי אֶ ל ָ ׁשֽחַ ת, ,ADONAI, when it pleased You, You made me a mountain of strength but when You hid Your face, I was terrified. able to pray as we wake to .a new day ד הֲָך יֹועָפָ ר, הֲ ַי ִ ּגיד אֲ ִמ ֶֽ ּתָך. I called to You, ADONAI; Psalm 30 was added to the liturgy in the 17th ׁשמַ ע יהוה ו ׇח ֵ ּנֽנִ י, יהוה הֱ יֵ ה ֹעזֵ ר לִ י. :I pleaded before my Master -century under the influ ◀ הָפַ ְֽכָּת מִ ְדִ סיּפ למָ חֹול לִ י, ?What would be the gain, were I to go down to the grave“ ence of Lurianic mysticism. It mentions the name of ִּפ ַ ֽ ּת ְחָ ּת ַׂש ִ ּקי ַו ּת ַאּזרֵ ֽנִ י ׂשִמְחָ ה. ?Can dust praise You? Can it speak of Your truth God ten times, and Jewish למַ ֽעַ ן י ַזֶרְ ּמָך כָ ב דֹו וֹלא יִ דּם, ;Hear me, ADONAI, and be kind to me be my helper, ADONAI.” ֹ mystics saw in this a hint of the s’firot, the ten aspects יהוה אֱֹלהַ י ל עֹולָ ם אֹו ֶ ָּֽךד. תהלים ל ▶ You turned my mourning into a dance for me, of the Godhead. You undid my sackcloth and girded me with joy— for the dedication of -this psalm was meant to be recited in honor of a donor for re חֲ Perhaps . ֻ נ ַכּ ת הַ בּ ַ ֽ ִ י ת that I might sing of Your glory and not be silent: the house ADONAI my God, I thank You, always. pairs or renovations of the Temple. In the later rabbinic reading, the inauguration of the “house” might be seen as the synagogue. The mystics who added this psalm to the liturgy thought that it alluded to the human resurrection of the body (that is, the house of the soul) in the morning, and to our entering the fully revealed divine house (that is, a new day). The midrash understood the psalm’s superscription to be an expression of David’s yearning to build the Temple, remarking that the Temple is called David’s and not Solomon’s (even though the latter built it)—because it was David who had yearned to build it (Numbers Rabbah 12:9). The Hebrew verb is used for drawing water from a well and is . ִ דִ י ּלתָ ֽ ִ נ י You have lifted me up consonant with the image in the following verses of being raised from the pit. The modern Jewish theologian Abraham Joshua Heschel points out that in . ְבּ אַ ּפ ֹו god’s anger the Bible, God’s anger is always directed against moral corruption. The anthropomorphic image is intended to evoke the sense of violation and disruption of harmony caused by injustice and ethical lapses.

120 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning serviceSiddur · morning blessings Lev Shalem for Shabbat and Festivals 120 Copyright © 2016 by the Rabbinical Assembly Holding On and Mourner’s Kaddish. It is sometimes difficult for קַדִּ ישׁ יָ תוֹם Mourner’s Kaddish Letting Go a mourner to reintegrate Many congregations recite Mourner’s Kaddish after Many congregations recite Mourner’s Kaddish after Hold on and let go. into a community after completing Birkhot Ha-shaḥar, the Morning Blessings. completing Birkhot Ha-shaḥar, the Morning Blessings. On the surface of things the loss of a close relation. contradictory counsel. Mourners and those observing Yahrzeit: Equally, it may be difficult But one does not negate Mourners and those observing Yahrzeit: May God’s great name be exalted and hallowed throughout for the community to know how to receive a mourner יִ ְתּגַדַּ ל ויִתְקַ ַדּׁש ׁש ֵמּה ַרָ ּבא, .the other The two are complemen- the created world, as is God’s wish. May God’s sovereignty in its midst. In reciting the Kaddish, the mourner takesעָ ּבלמָא דִּ י ברָ א, ּכִרְ עּו ֵתּה, tary, dialectical soon be established, in your lifetime and in your days, and in two sides of one coin. a formal role in relation ויַמְ לִ יְך מַ לְ כּו ֵתּה ּב ַחֵ ּייכֹון ּובְ יֹומֵ יכֹון .the days of all the house of Israel. And we say: Amen Hold on—death is not the to the community. The mourner is able to say: “I ּובְ ַחּיֵי ד כׇ ל־ ֵ ּבית ִיׂשְרָאֵ ל, :final word Congregation and mourners The grave no oblivion. May God’s great name be acknowledged forever and ever! am here in your midst, praying alongside you”; and ּבַעֲ גָלָ א ּובִזְמַן קָרִ יב, -the congregation can re ו אִ מְ ר ּו אָ מֵ ן. :Hold on in Kaddish, Mourners yahrzeit, Yizkor. May the name of the Holy One be acknowledged and spond: “Along with you, we No gesture, no kindness, celebrated, lauded and worshipped, exalted and honored, Congregation and mourners: all turn our eyes to God.” no smile evaporates— The prophet Ezekiel remarks that after great יהֵ א ׁשמֵ הּ רַ בָּ מ א בָרַ ְךלעָ לַ ם וּלְעָ למֵ י עָ למַ ָיּא. ,Every kindness, every extolled and acclaimed—though God, who is blessed embrace has its afterlife b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all tragedy, God’s name will in our minds, our hearts, Mourners: acknowledgment and praise, or any expressions of gratitude or become great throughout the world (38:23); with יִ ָ ְת ּברַ ְך ו יִ ְׁש ַּת ַ ּבח ו יִ ְתָ ּפאַ ר ו יִ תְ ר ֹו מַ ם ו יִ תְ ַנ ֵ ּׂשא .our hands Hold on consolation ever spoken in the world. And we say: Amen. some grammatical changes, these are the first words ו ִ י תְ הַ דַּ ר ויִתְ ַעּלֶה ויִתְ ַה ַ ּלל ׁש ֵמּה דּקֻ ְדָ ׁשא, בּרִ יְך הוּא, Not enslaving memory May heaven bestow on us, and on all Israel, life and abundant of the Kaddish. By the end ל ֵ ֽעּלָא מִ ן ׇ ּכל־ ] ל עֵ ָֽ ּלא ל עֵ ָֽ ּלא ִמ ׇ ּכל ־ :that sells the future [on Shabbat Shuvah we substitute to the past and lasting peace. And we say: Amen. of the Mourner’s Kaddish, our loss, whatever ִרְ whatever ּבכָתָ ִ א וׁשירָתָחָתָ א אֻ ּת ְׁשּבונֶחָמָתָא דַּאֲמִ ירָ ןעָ ּבלמָ א, nor recollection that makes us passive, listless, May the one who creates peace on high bring peace to tragedy we have suffered, we look to God in hope ו אִ מְ ר ּו אָ מֵ ן. .[resigned. us and to all Israel [and to all who dwell on earth and we hold on to a vision But memory that releases And we say: Amen. of some moment when we יהֵ א ׁשלָמָ ֽ א ַרָ ּבֽא מִ ן ׁש ַמּיָֽא ו ַחִ ּיים .us for a new life all may be at peace. עָ לֵ ֽינּו ועַ ל ׇ ּכ ִל־יׂשְרָאֵ ל, :The flow of life— Mourners and those observing Yahrzeit the divine process Yitgadal v’yitkadash sh’meih raba, b’alma di v’ra, kiruteih, ו אִ מְ ר ּו אָ מֵ ן. gives and takes v’yamlikh malkhuteih b’h|.|ayeikhon u-v’yomeikhon retains and creates. u-v’h|.|ayei d’khol beit yisrael, ba-agala u-vizman kariv, ֹע ֶ ׂשה ָ ׁשלֹום ּבִמְ רֹומָ יו הּוא יַ ֲע ֶ ׂשה ָ ׁשלֹום .Return the dust to the v’imru amen עָ לֵ ֽינּו ועַ ל ׇ ּכ ִל־יׂשְרָאֵ ל ]ועַ ל ׇּכל־יֹוׁשבֵ י תֵ בֵ ל[, :earth Congregation and mourners not to bury hope Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. ו אִ מְ ר ּו אָ מֵ ן. but to resurrect the will to live. Mourners: —Harold M. Schulweis 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 [on Shabbat Shuvah we substitute: l’eila l’eila mikol] birkhata v’shirata tushb’h|.|ata v’neh|.|amata da∙amiran b’alma, v’imru amen. Y’hei sh’lama raba min sh’maya v’h|.|ayim 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.

121 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning serviceSiddur · morning blessings Lev Shalem for Shabbat and Festivals 121 Copyright © 2016 by the Rabbinical Assembly פסוקי דזמרא P’sukei D’zimra: Verses of Song

Thanking God It is customary to stand for the opening and closing b’rakhot of P’sukei D’zimra. It is customary to stand for the opening and closing b’rakhot of P’sukei D’zimra. barukh she-amar. Once the inclusion of P’sukei (”D’zimra (“Verses of Song בָּ רוְּך ׁשֶאָמַ והָ ריָ ה הָ עֹולָ ם, בָּ רוְּך הוּא. Rabbi Yoḥanan said in the Introductory B’rakhah name of Rabbi Shimon Blessed is the one whose word was codified by thegeonim the rabbinic leaders of) ָּברּוְך עֹו ֶ ׂשה ברֵ א ִ ׁשית, בָּ רוְּך ׁשמֹו. bar Yoḥai: From the day that the Holy One cre- called the world into being. Barukh hu. Blessed be the One. the influential Babylonian ָּברּוְך אֹו רמֵ ו עֹו ֶ ׂשה, בָּ רוְּך הוּא. ated the world, there was Blessed is the one who created Jewish community in the no one who praised and latter half of the 1st millen- ָּברּוְך ּגֹוזֵ ר ּומְ ַקֵ ּים, בָּ רוְּך ׁשמֹו. thanked (hodeh) the Holy the world. Barukh sh’mo. Blessed be the divine name. nium), they ordained that it One, until Leah came and be preceded and followed ְך ָּברּומרַחֵם עַל הָאָ ֽרֶ ץ, בָּ רוְּך הוּא. praised God. For she said: Blessed is the one who speaks with formal blessings: the “This time will I praise opening blessing recited ָּברּוְך מרַחֵם עַ ל ַה ּבִרּייּוֹת, בָּ רוְּך ׁשמֹו. . Barukh hu and it is done. and thank (odeh) Adonai” here and the blessing at the (Genesis 29:35), giving the Blessed is the one who decrees section’s conclusion (page ָּברּוְך מ ַׁש ֵ ּלָ ם ׂשכָ ר טֹוב לִ ירֵאָ יו, בָּ רוְּך הוּא. name “Judah” (y’hudah) to and fulfills. Barukh sh’mo. 148). Most of the passages ָּברּוְך חַ י לָעַ ד ו ַקּיָם לָנֶ ֽצַ ח, .her newborn son recited in this section are בָּ רוְּך ׁשמֹו. Thus, the name “Jew,” Blessed is the one who has compassion biblical and, therefore, ָּברּוְך ּפֹודֶ ה ּו ַמ ִ ּציל, בָּ רוְּך הוּא וּבָ רוְּך ׁשמֹו. derived from “Judah,” means for the earth. Barukh hu. this prayer calls them “the “thankful.” Blessed is the one who has compassion words of Your faithful ”David’s songs“ ּבָרּוְך ”.servantsאַּתָ ה יהוה אֱֹלהֵ ֽינּו מֶ ֽלְֶך הָ עֹולָ ם, babylonian talmud— for all creatures. Barukh sh’mo. which הָאֵל ,to the psalms הָאָב refersהָרַחֲמָ ן, הַמ הֻ ּלָלּבפִי עַ ּמֹו, Creating Through Blessed is the one who sends a just reward constitute the bulk of this section; many scholars מׁשֻ ּבָח אָר ּומְ ֹפּבִ לְׁשֹון חֲסִידָ יו וַעֲבָדָ יו, Speech to those who revere the Divine. Barukh hu. believe that Psalms 145–150 Just as divine speech pages 136–141) constituted) ּובְׁשִ ירֵי דָ וִ ד עַ ְב ֶָֽך. דנהַ ּלֶלְ ָךיהוה אֱֹלהֵ ֽינּו, created the world, so too Blessed is the one who is eternal, the original core of P’sukei ּבִׁשְבָ חֹות ּובִזְמִ ירֹות, ֶלְָך נ ַגדּונְׁשַ ּבֵחֲ ָךּונְפָאֶרְ ָך with human speech: what who exists forever. Barukh sh’mo. D’zimra. ונַזְּכִ ירׁשִמְ ָך ונַמְ לִיכָך מַ לְּכֵ ֽנּו אֱֹלהֵ ֽינּו. we give voice to becomes more substantive, more Blessed is the one who redeems called the world into God . וְ הָ ָ י ה הָ ע ֹו לָ ם יָחִ יד◀being חֵיהָ עֹולָמִ ים, מֶ ֽלְֶך מׁשֻ ּבָח ּומְ ֹפאָ ר עֲדֵי עַ ד . Barukh hu u-varukh sh’mo real. Prayer, like all human and rescues. speech, is a creative act. is often referred to by the the one whose“ ׁשמֹוהַּגָ דֹול.sages asּבָ רּוְך אַּתָ ה יהוה, מֶ ֽלְֶך מ הֻ ּלָל ּבַּתִׁשְ ּבָ חֹות. ,The prayers that we utter Barukh atah ADONAI, our God, sovereign of time and space shape our inner lives. Our compassionate creator celebrated in Your people’s voices, Some congregations select from among the psalms and biblical texts that follow. word called the world into new consciousness causes being.” This is based on the us to relate differently to praised and glorified by the words of Your faithful servants story in Genesis 1, in which the world around us, and it and in Your servant David’s songs. all of creation emanates from God’s spoken fiat. For example, on the very first day, “God said, ‘Let there be thus prompts us to shape a light’—and there was light” (Genesis 1:3). different external reality. We will celebrate You, ADONAI our God, with praise and song; The last line of the introductory call and response reads barukh .בָּ ּרו ְך ּהוא Barukh hu, blessed be the one we will extol, acclaim, and glorify You, honoring Your name sh’mo, “blessed be the divine name.” Taken together, the first two words of response and the last two words and declaring that You are our sovereign God. of the series form the phrase barukh hu u-varukh sh’mo, “blessed be the One and blessed be the divine name,” which is commonly used as a response to hearing the name of God. Practices differ as to the call and response ▶ The singular one who gives life to the world—the sovereign, during the recitation of this poem. A version that has recently become popular includes reciting the words who is praised and glorified, forever and ever—this is Your printed here in gray. The word translated here as “compassionate” comes from the root . הָ אָ ב הָ רַ חֲ מָ ן great name. compassionate creator r-ḥ-m, which also means “womb.” Thus, this particular phrase can be understood as “the fatherly womb,” and Barukh atah ADONAI, Sovereign, celebrated with songs of praise. wonderfully captures the way that God transcends gender. Some congregations select from among the psalms and biblical texts that follow. -The blessing announces that the psalms to be re . נְ גַ ֶ ּדלְ ָך ּו נְ ׁ ַ ש ֵבּ חֲ ָך ּו נְ פָ אֶ רְ ָך extol, acclaim, and glorify You cited in this section will be those that acclaim God, not those that express the personal plight of the psalmist. Repetition of similar sounding verbal synonyms in Hebrew is a means of creating a meditative atmosphere.

122 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 122 Copyright © 2016 by the Rabbinical Assembly Chronicles 16:8–36. This 1 הֹודֽ וּ לַ יהוה, קִרְ אּו ִב ְ ׁשמֹו, הֹודִֽ יעּובָ ַע ִ ּמים עֲ לִיֹלתָ יו. Morning Praise David’s Prayer: The Dedication of the Ark first biblical text in P’sukei ָיה נֹותֵ ן ִ ּבינָ ה לַּׂשֶ כְוִ י D’zimra is recited daily and ִֽ ׁשירּו לֹו ַז ּמרּו לֹו, ִֽׂשיחּו ּבכׇ ל־נִפְ ל ֹאתָ יו. .Give thanks to ADONAI, call out in God’s name .is taken from 1 Chronicles לזַּמֵ ר לִׁשְמָ ְך, הֵ ןּ ָ תוִ י The Chronicler describes הִתְהַ ל לּו ּבׁשֵם קׇ ְדׁשֹו, ִיׂשְמַ ח לֵב מ בַ ְק ֵ ׁשי יהוה. .Let all peoples know of God’s deeds ׂשָם ּבִ ינָה ּב עֹוף י רֹופֵ ף David bringing the ark to דִּ ְרׁשּו יהוה ו ֻעּזֹו, ַּב ּקׁשּו פָנָ יו ּתָמִ יד. ,Sing to God אֶֽרֶ ץ ּב קֹולֹות ּתַעֲ צּומֹות hymn to God, Jerusalem, accompanied יחַ ֽ ּכמֵ נּו מִּמ עֹופֵ ף -by levitical singing com זִכְ רּו נִפְ ל ֹאתָ יו ֲא ֶ ׁשר ָעָ ׂשה, מֹפתָ יו ּו ִמ ְׁשּפטֵ י ִֽ פיהּו. describe all of God’s wondrous acts, missioned by him. The מַּל ֽ פֵ ּונ מִ ּב מ הֵ ֹו ת song itself is a medley of זֶ ֽרַ ע ִיׂשְרָאֵל עַבְ דֹּו, ּבנֵי יַעֲ ֹקב ּבחִ ירָ יו. .exult in God’s holy name תלָתֵ עֹוז ותַעֲ צּומֹות all who yearn for ADONAI find verses found in the Book of לׂשָ Mayם נׁשָמָ ה ּתֹוְך ּגֵוִ י Psalms and is an example of הּוא יהוה אֱֹלהֵ ֽינּו, ּבכׇל־הָאָ ֽרֶ ץ ִמ ְׁשּפָטָ יו. ָיה נֹותֵ ן ִ ּבינָ ה לַּׂשֶ כְוִ י rejoicing in their hearts. biblical texts quoting one another. The first fourteen זִכְ רּו ל עֹולָ ם ,ּברִ ידָּ תֹובָ ר ִצּוָה לאֶ ֽלֶ ף דֹּור, ,Seek ADONAI, acclaim God לזַּמֵ ר לִׁשְמָ ְך, הֵ ןּ ָ תוִ י אֶל ׂשֶ כְוִייַּבִיט אִ יׁש עָצֵ ל constantly crave God’s presence. verses are a near-quotation of Psalm 105:1–14, the next ֲא ֶ ׁשרָרַת אֶ ּכת־אַבְרָהָ ם, ְ ּוׁשבּועָ תֹו ליִצְחָ ק, אֲׁשֶ ר יֹום יֹום ל צּורֹו ׁשָ ר Remember the wonders God wrought, -section is almost the com ַוּיַעֲמִידֶ ֽהָ ליַעֲ ֹקב ל ֹחק, ל ִיׂשְרָאֵ ל ּברִ ית עֹולָ ם, אֵין עָ יֵף ּבֹו ואֵ יןּכֹוׁשֵ ל God’s marvelous deeds and judgment. plete text of Psalm 96, and -what follows are quota לֵ אמֹר: ל ָך ֶאּתֵן אֶ ֽרֶ ץ ּכנָֽעַ ן, חֶ ֽבֶל נַחֲ לַתְ כֶ ם. וֹלא דאֶחָ מִ ּסֹודֹו סָ ר Seed of Israel, God’s servant, tions of verses from various ּכֵן אִ יׁש מִּׁשִ יר יִּטַע אֵ ֽׁשֶ ל other psalms. According ּבִהְ יֹות כֶם מתֵי מִ ְסָ ּפר, ּכִמְעַ ט וגָרִ ים ָּבּה. ,treasured children of Jacob ו יֹום ולַֽיְלָה ֹלא יֶחְסַ ר to an early midrashic text, :ADONAI is our God ּומֵ עֹוף יקַ לּבֵ מּוסָ ר this passage was sung ַוּיִתְ ַה ּלכּו ִמּגֹוי אֶ ל ּגֹוי, ּו ִַמְ מּמלָכָה אֶל עַם אַחֵ ר. ויִהְ יֶהׁשָ ר ּכִבְנֵי לֵוִ י all the earth is subject to God’s law. by the Levites when the ֹלא ִהּנִֽיחַ לאִ יׁש ל ׇעׁשְקָ ם, ַוּֽיֹוכַח עֲ לֵיהֶם מ לָכִ ים: ָיה נֹותֵ ן ִ ּבינָ ה לַּׂשֶ כְוִ י Always remember God’s covenant— tamid, the daily sacrifice, was offered (Seder Olam אַ ל ִּת ּגעּו ִ ּב ְמׁשִיחָ י, ּובִנְבִיאַי אַ ל ּתָרֵ ֽ עּו. לזַּמֵ ר לִׁשְמָ ְך, הֵ ןּ ָ תוִ י words binding for a thousand generations— Rabbah, ch. 14). Similarly, You endow birds with the talent to sing our daily service, like that Your name; I, too, desire the same. made with Abraham, performed in the Temple, is Birds wake the world chirping aloud, promised to Isaac, accompanied by this song. One contemporary liturgical scholar, a talent instilled in them by God. and affirmed in a decree to Jacob, Yisrael Ta-Shma, argues that P’sukei D’zimra, literally “Verses of Might I, too, learn from those who fly Song,” derives its name from this prayer, which is an anthology of and be instructed by this animal cry an everlasting covenant with Israel, saying: biblical verses, said to have been sung by the Levites. to acclaim the one who created me I will give you the land of Canaan, as your —”Some translate this word as “God’s might . וְ עֻ ּז ֹו and who planted a soul within apportioned inheritance. acclaim God my body. that is: the ark, which is the manifestation of God’s power. You endow birds with the talent to sing B'hirav (from .בְּנֵי יַעֲ קֹב בְּחִ ירָ יו Your name; I, too, desire the same. You were few in number then, hardly dwelling there. treasured children of Jacob the root b-h-r) can mean “chosen.” Here we render it as “trea- Tired people, look to the birds flying As you wandered from people to people, in the sky sured” in light of its synonymous usage in Deuteronomy and who daily sing to the creator on high. from one nation to another, elsewhere. This biblical expression . ְ ל אֶ ֽ לֶ ף ּד ֹו ר None tires, none fails to do what the God did not let anyone oppress you, a thousand generations maker asked; but admonished rulers, conveys the idea of endless time. none is diverted from the appointed task. “Do not touch My anointed; Human beings too can plant seeds do not harm My prophets.” with songs and morning and evening for nothing more need long. Take instruction, sing to God, bend your will, and so a priestly role fulfill. You endow birds with the talent to sing Your name; I, too, desire the same. —israel najara

123 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 123 Copyright © 2016 by the Rabbinical Assembly From the Psalmist: Sing to ADONAI, all the earth; For the gods of the nations are man-made ִֽ ׁשירּו לַ יהוה ּכׇל־הָאָ ֽרֶ ץ, ַּב ּׂשרּו ִמּיֹום אֶ ל יֹום יׁשּועָ תֹו. . אֱ ל ֹ הֵ י הָ עַ ִמּ ים אֱ לִ י לִ י ם idols ַס ּפרּו ַבּגֹויִם אֶ ת־ ּכבֹודֹו, ּבכׇל־הָ ַע ִ ּמים נִפְ ל ֹאתָ יו. .A Song of Adoration day after day tell of God’s deliverance My prayer can have no Tell the nations of God’s glory, The biblical author is describing the pagan world ּכִי גָ דֹול יהוה ּומְ ֻהּלָל מ ֹאד, ו נֹורָ א הּוא עַ ל ׇ ּכל־אֱֹלהִ ים. .other life speak of God’s wonders among all peoples than in my songs. surrounding Israel. ◀ ִ ׇ ּכי ּכל־אֱֹלהֵי הָ ַע ִ ּמים אֱ לִילִ ים, וַ יהוה ׁשָמַ ֽיִ ם ָעָ ׂשה. ,I stand revealed For ADONAI is great, surely to be praised by all the songs I pray. more to be revered than other gods. THEN ALL THE PEOPLE . וַ יּ� ֹ א ְמר וּ� ׇכ ל ־ הָ עָ ם RESPONDED My songs implore, For the gods of the nations are man-made idols, The Chronicler concludes הֹוד והָדָ ר לפָנָ יו, ֹעז וחֶדְ וָ ה ּבִמְ ֹקמֹו. ▶ ,insist that they be heard by You but ADONAI fashioned the very heavens. David’s prayer as he in- stalled the ark in Jerusalem הָ ֽבּו לַ יהוה ִמ ְׁש ּפחֹות ִ ַעּמים, הָ ֽבּו לַ יהוה ָ ּכבֹוד וָ ֹעז. who dwell in all the :with the people’s assent הָ ֽבּו לַ יהוה ּכבֹוד ׁשמֹו, ׂש מִ אּונְחָ ה ּו ֽ ֹבאּו לפָנָ יו, distances outside of time and space, Grandeur and glory are God’s honor guard, their response, “Amen.” ִה ְׁשּתַחֲ וּו לַ יהוה ּבהַדְרַ ת ֽ ֹק ֶדׁש. .and yet, strength and joy where God is found ִֽ חילּו ִמּלפָנָ יו ּכׇל־הָאָ ֽרֶ ץ, אַ ף ִּתּכֹון ֵ ּתבֵ ל ַּבל ִּתּמֹוט. :within all things. Offer to ADONAI, peoples of the world My songs and I, offer to ADONAI honor and strength, my prayers and contem- offer to ADONAI the honor due God’s name; ִיׂשְמ חּוָמַ ַהֽיִם ּׁשותָ גֵל הָאָ ֽרֶ ץ ו ֹיאמ רּו ַבּגֹו םיִ יהוה מָ לָ ְך. ,plations יִרְ עַ ם ַהָ ּים ּומְ לֹוא ,ֹו יַעֲ ֹלץ ַהּׂשָדֶ ה וכׇ ֲל־א ֶ ׁשר ּבֹו. ,dream of penetrating bring a gift of thanksgiving and enter God’s presence to the secrets of Your bow to ADONAI amidst the splendor of this holy place. אָ ז י ַר ּננּו עֲצֵ י ַהּיָֽעַ ר, ,name. Tremble before God’s presence, all who dwell on earth I search Your nomen- ִמּלִפְנֵ י יהוהִי ּכבָ א ִלטְ ׁשאֶ ּפֹות־הָאָ ֽרֶ ץ. .clature but the land shall remain firm and not shaken for my own identity הֹוֽדּו לַ יהוה ִ ּכי טֹוב, ּכִי ל עֹולָם חַסְ דֹּו. and seek my features Let the heavens be glad in the image that You and the earth rejoice, ואִמְ רּו ה ִ ֹוׁש ֵ יעֽנּו אֱֹלהֵ י ִי ְ ׁש ֵ עֽנּו .made. Yism’h|.|u ha-shamayim v’tagel ha-aretz . . . yiram hayam u-m’lo·o ו ַק ּב ֵ צֽנּו ו ַה ִ ּצ ֵ ילֽנּו מִ ן ַהּגֹויִ ם, I am choiceless in the quest, as the peoples of the world declare, “ADONAI reigns.” ל ֹהדֹות לׁשֵם קׇ ְד ֶ ׁשָֽך ל ִה ְׁש ַּת ֵ ּבֽחַ ּבִתְ ִהּל ֽ ָתֶ ָך. ,except I sing of sorrow, Let the sea in its fullness roar ָּברּוְך יהוה אֱֹלהֵ י ִיׂשְרָאֵל מִ ן הָ עֹולָם ועַ ד הָ ֹעלָ ם, ;praise, and exaltation. let the meadow and all that grows in it exult You are before all things let the trees of the forest sing at God’s approach, ַ וּיאמ רּוכׇל־הָעָם אָמֵ ן ו ַהּלֵל לַ יהוה. .and after them ֹ .for ADONAI comes to judge the earth You bracket me within the דברי הימים א, טז:ח-לו horns Give thanks to ADONAI, for God is good; of void and nothingness. You enfold me in the for God’s love endures forever. wings Say, “Rescue us, God of our deliverance; of Your creation, gather us up and save us from amidst the nations, and then return me, with the songs I pray, that we may praise Your holy name and bow in praise of You. to dust. Blessed be ADONAI, the God of Israel, forever and ever!” —peretz kaminsky Then all the people responded, “Amen, may ADONAI be praised.” 1 Chronicles 16:8–36

124 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 124 Copyright © 2016 by the Rabbinical Assembly The People Israel Psalmic Verses. The earliest form of poetic ר ֹו מ מ וּ יהוה אֱֹלהֵ ֽינּו :An Anthology of Verses from Psalms prayers composed after ו ִה ְׁשּתַחֲ וּו לַהֲ דֹם רַ גְלָ יו, קָ דֹוׁש הּוא. Israel exists not in order to The Redemption of the People Israel be but in order to dream the destruction of the Second Temple contained ◀ רֹומ מּו יהוה אֱֹלהֵ ֽינּו ו ִה ְׁשּתַחֲ וּו להַ ר קׇ ְדׁשֹו, the dream of God. Our faith may be strained, but Exalt ADONAI, our God; associated biblical verses ּכִי קָ דֹוׁש יהוה אֱֹלהֵ ֽינּו. our destiny is anchored to bow down before God, the Holy One. arranged in new patterns. the ultimate. Who can es- Each verse is connected tablish the outcome of our ▶ Exalt ADONAI, our God, to the next through word ו הוּא רַ חוּם יֵר ַכעָ ּפֺון ו ֹלא ַיׁשְחִ ית, history? Out of the wonder and bow down at God’s holy mountain, repetition and thematic we came and into the won- ,continuity. This prayer והִ ְרָ ּבה ל ָה ִ ׁשיב ַאּפֹו וֹלא יָעִ יר ּכׇל־חֲמָ תֹו. der we shall return. for ADONAI our God is holy. which is an example of this form, centers on the ָ ה ַא ּתיהוה ֹלא תִ כְלָא ֽ רַחֲמֶ יָך ִמ ֶ ּֽמ ִ ּני, abraham Joshua— Heschel redemption of the people חַסְדּ ָך וַאֲ ִמ ּתָך ּתָמִ יד ִי ּצֽרּונִ י. God, who is compassionate, will forgive sin Israel: it calls upon God to forgive sin—in rabbinic ר ז ֹכרַחֲמֶ ֽ יָך יהוה ֽ וַחֲסָדֶ יָך, ּכִי מֵ עֹולָ ם ֵ ֽהָ ּמה. ;and not wreak destruction theology, sin was a cause ּתנּו ֹזע לֵאֹלהִ ים, עַ ל ִיׂשְרָאֵ ל ּגַאֲ וָ תֹו, ו ֻעּזֹו ַּבּׁשחָקִ ים. ,for again and again God acts with restraint refusing to let rage become all-consuming. of Israel’s exile—and then -calls for an end to the op נֹורָא אֱֹלהִ ים ִמּמִקְ ָדּ ֶֽ ׁשיָך, You, ADONAI, will not withhold Your compassion from me, pression of Israel by other nations. It concludes on אֵ ל ִיׂשְרָאֵ ל הּוא ֹנתֵ ן ֹעז ותַעֲצֻ מת ֹולָעָ ם, Your kindly love and Your faithfulness shall always be my protection. the next page with the promised reconciliation of ָּברּוְך אֱֹלהִ ים. .God and Israel אֵ ל נקָ מֹות יהוה, אֵ ל נקָ מֹות הֹופִֽיעַ . ,Remember Your compassion, ADONAI, and Your love for they are timeless. The first two verses are .taken from Psalm 99:5, 9 ִה ָּנ ֵ ׂשא פֵט ֹׁשהָאָ ֽרֶ ץ, ָה ֵ ׁשב ּגמּול עַ ל ּגֵאִ ים. With all your strength, greet God, The italics in the transla- whose pride is the people Israel tion are meant to emphasize that the verses often have an antiphonal quality; they may have originally been recited and whose might is in the heavens. responsively, though today they may not necessarily be read that way. Awe of You, O God, fills Your holy places; Literally, “bow down at God’s footstool.” In .וְהִ ׁ ְ ש ּתַחֲ ּוו לַהֲ ֹדום רַ גְלָ יו bow down before God it is You, God of Israel, who gives strength and greatness the ancient Near East, one prostrated oneself at the footstool of the king as a sign of obei- to this people. sance. Psalm 78:38. This is one of the most frequently .וְ ּהוא רַ ּחום May God be blessed. God, who is compassionate quoted verses in the liturgy, perhaps because it is the clearest possible statement about God’s God of retribution, ADONAI, mercy. Mercy, not punishment, is fundamental to God’s nature. The entire verse has thirteen God of retribution, reveal Yourself; words, reminding us of the “Thirteen Attributes” of God’s mercy disclosed in Exodus 34:6–7. .Psalm 40:12 .אַ ָּ תה יהוה judge of all the earth, pass sentence— You, Adonai .Psalm 25:6 . ְ ז ֹכ ר רַ חֲ מֶ ֽ י ָך humble the haughty. Remember Your compassion .Psalm 68:35–36 . ְּ ת ּנו עֹז לֵ אלֹהִ ים With all your strength, greet God The Hebrew is plural. Before the reign of Hezekiah (late 7th . מִ מִּ קְ ָ ּד ׁ ֶ ֽ שי ָך your holy places century B.C.E.) there were multiple sanctuaries in the Land of Israel. In the liturgical context here, the reference may be to the synagogues throughout the world. Meiri (d. 1310, Provence) interprets the “holy places” to allude to the gatherings of the righteous and to their burial sites. Psalm 94:1–2. The context in the psalm makes clear that . אֵ ל ְ נ קָ מ ֹו ת God of retribution God’s wrath is invoked against those who behave immorally—oppressing the poor, the widow, and the stranger. Literally, “rise up.” In the ancient Near East, the judge rose to pass . הִ ָ ּנ ֵ ׂשא don Your robes sentence.

125 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 125 Copyright © 2016 by the Rabbinical Assembly Deliverance Deliverance is Yours, ADONAI; Deliverance is Yours, .לַ יהוה הַ יְ ׁש ּועָ ה ADONAI לַ יהוה הַ ְיׁשּועָה, עַ ל ָך ַע ּמבִרְ ֽ כָתֶ ָך ֶ ּסֽלָ ה. Psalm 3:9. Although the יהוה צבָ אֹות ִעָ ֽ ּמנּו, ִמ ְׂש ָ ּגב לָֽנ ּואֱֹלהֵ י יַעֲ ֹקב סֶ ֽלָ ה. .Why am I not a flower, may Your blessings be upon Your people forever a human flower? ADONAI Tz’va·ot is with us. next three verses are taken from various psalms ◀ יהוה צבָ אֹות, ְַרֵי אׁשאָדָ ם ֹּבטֵ ָ ֽחַ ּבְך. .Bless me, bless my spirit The God of Jacob is our protection with tenderness instead of (46:8, 84:13, 20:10), each with its own subject, they יהוה הֹוׁשִֽיעָ ה, ַה ֶ ּמֽלְֶך יַעֲ ֵ נֽנּו ב יֹום קׇרְ ֵ ֽ אנּו. .might: ▶ ADONAI Tz’va·ot, blessed are those who trust in You allow smiles instead of ADONAI, deliver us! are connected by similar words to unfurl in me, Surely our sovereign will respond to us words and phrases so ,that they create a new הֹוׁשִֽיעָ ה אֶ ַת־ע ֶֽ ּמ בָרֵ ָךְך ּו אֶ ת ־ נַ חֲ לָ ֽ תֶ ָך , giving light to this world in the hour of our calling. always, coherent composition. The same verses are found in ּורְ עֵ ם ו ַנּׂשאֵם עַ ד הָ עֹולָ ם. Havdalah, recited at the נַ ְפ ֵ ֽ ׁשנּו ִחּכתָ ה לַ יהוה, עֶזְ ֵ ֽ רנּו ּומָ ִג ֵ ּנֽנּו הּוא. ,gifting love and good luck my hair, orchids. Deliver and bless this people, conclusion of Shabbat. ִ ּכי בֹו ִיׂשְמַ ח ִל ֵ ּבֽנּו, ִ ּכי בׁשֵם קׇ ְדׁשֹובָטָ ֽחְ נּו. ;Indoors, let my steps be whom You have made Your own Biblical . סֶ ֽ לָ ה FOREVER fingers dancing on piano scholars are not sure of the יהִי חַסְדּ ָך יהוה עָ לֵ ֽינּו ַ ּכ ֲא ֶ ׁשר יִחַ ֽלְ נ ּולָ ְך. .shepherd them and exalt them forever keys. Hoshi∙ah et amekha u-varekh et nah|.|alatekha, meaning of this word. It may simply be a musical הַרְ ֵ ֽ אנ ּויהוה ֽ חַסְדֶּ ָך, ו ֶיׁשְעֲ ָך ִּת ֶ ּתן־לָֽנּו. .Tenderness, name of u-r’eim v’naseim ad ha-olam notation. The ancient ֽמָה קּועֶזְרָ ֽתָ ה ָ ּלֽנּו ּופְ ֵ ֽ דנּו למַ ֽעַן ֽ חַסְדֶּ ָך. ,Divinity be the image of God in me. We await ADONAI, rabbis thought it meant ”.forever“ אָ ֹכִ נ ייהוה אֱֹלהֶ ֽיָך ַהַעַ ּמלְָך מֵאֶ ֽרֶץ מִ צְרָ ֽיִ ם, .abraham Joshua our helper and protector— Heschel Deliver . . . this people הַרְחֶ ב־ ִֽ ּפיָך וַאֲמַ לְ ֵ ֽ אהּו. ;Our hearts rejoice in God ָ Psalm . ֹהו ׁ ִֽ שיעָה אֶ ת־עַמֶּ ֽ ך .we have faith in God’s holy name .28:9 ְרֵ ַי אׁשהָעָ ם ָ ֶׁשּכֽכָ ה ּלֹו, May Your love and kindness be with us, ADONAI, Our lives depend upon ְרֵ ַי אׁשהָעָ ם ֶ ׁשיהוה אֱֹלהָ יו. .for our hope is in You .נַפְ ׁ ֵ ֽ ש ּנו חִ כְּתָ ה לַ יהוה Adonai .Psalm 33:20–22 ◀ וַאֲ נִ י ּבחַסְדּ ָך בָטַ ֽ ְח ִ ּתי, יָגֵ ל ִל ִ ּבי ִּביׁשּו ֽ עָתֶ ָך, ,Show us Your love and kindness and extend Your deliverance to us. Show us Your love and ִֽ ָ אׁשירָ ה לַ יהוה ּכִי גָמַל עָ לָ י. .הַרְאֵ ֽ ּנו יהוה חַסְ ֶ ֽ ּד ָך Arise and come to our help; kindness redeem us through Your kindly love. Psalm 85:8. The key word “I am ADONAI your God who brought you up hesed, here translated as “love and kindness,” is mentioned three times in this and the follow- from the land of Egypt. ing verses. The biblical meaning of the word hesed is love freely given, Open your mouth and I will satiate you.” manifested in action. .Psalm 44:27 . ּקומָה עֶ זְרָ ֽתָ ה ָ ּל ּֽנו Joyous the people who are so favored; Arise and come to our help Psalm 81:11. The phrase recalls .אָ נֹכִ י יהוה אֱ לֹהֶ ָֽיך joyous the people whose God is ADONAI. I am Adonai your God ▶ I trust in Your love and kindness; the first words of the Decalogue, but here God’s speech continues with my heart rejoices in Your deliverance; a promise of abundance. -Liter .הַרְחֶ ב ִּֽ פ ָיך וַאֲמַ לְאֵ ֽ ּהו I sing to ADONAI for all that God has done for me. Open Your mouth and I will satiate you ally, “. . . and I will fill it.” In Psalm 81 this verse may refer to the manna that nourished Israel in the desert. In its liturgical context the verse takes on a spiritual meaning, as if God is saying: “If you open your mouths in prayer, I will provide you with appropriate words.” .Psalm 144:15 . אַ ׁ ְ שרֵ י הָ עָ ם Blessed is the people Psalm 13:6. The string of psalmic verses ends in song . אָ ׁ ִֽ שירָ ה I sing and an expression of thankfulness. There is also an intentional play of words: ashrei, “blessed,” progresses to ashirah, “I sing.”

126 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 126 Copyright © 2016 by the Rabbinical Assembly The Words of My Mouth PSALM 19. Psalm 19 is the first of seven psalms (here א א When the words that I speak are indicated with Hebrew לַמ ַנּצֵַֽח מִ זְ מֹור לדָ וִ ד the same as the promptings of FOR THE LEADER, A SONG OF DAVID letters alef, bet, etc.) added my heart, then my voice is pleas- The heavens tell of God’s glory, for Shabbat and festivals. הַ שָּׁ מַ ֽ ִ י ם מ ַסּפרִ ים ּכבֹוד אֵ ל, ּומַ ֲע ֵ ׂשה יָדָ יוִ ַמידּג הָרָקִֽיעַ . .ing to God This psalm is composed יֹום ל יֹום ַיּבִֽיעַ ֹאֽמֶ ר, ולַֽיְלָ ה ּללַֽיְלָה י ֶַהח ּודָּ ֽעַ ת. .and the sky proclaims God’s handiwork —JOSEPH ALBO One day addresses another, of three parts: the first celebrates the magnificence אֵ יןֽמֶ ֹאר ואֵ ין דּ בָרִ ים, ּבלִ י ִנׁשְמָ ע קֹולָ ם. .and one night informs the next Nature’s Speech of creation, especially the light of the sun; the second ּבכׇל־הָאָ ֽרֶ ץ יָצָ א ַקָ ּום ּובִקְ צֵ ה תֵ בֵ ל ִמּלֵיהֶ ם, ,A prayer of Solomon— There is no speech, there are no words that are not heard is a hymn to Torah, God’s that I not understand their reverberation travel over the entire earth, teachings; and the third is a ַ ל ֶ ֽ ּׁש ֶמׁש ָ ׂשם ֹאֽהֶ ל ּבָהֶ ם. the language of beasts and birds: their message reaches the very edges of the world. personal plea by the psalm- ו הּוא ּכחָתָ ן ֹיצֵא מֵ ֻחָּפתֹו, ָי ִ ׂשיׂש ּכ ִגּבֹור לָ רּוץ ֹאֽרַ ח, ,not hear a snort as a lament ist for God’s tolerance of a yelp as a prayer, In heaven’s midst, there is a tent for the sun human shortcomings. מִקְ צֵ ה ַהּׁשָמַ ֽיִ ם מֹוצָ אֹו, ּותְ קּופָ תֹו עַל ק צֹותָ ם, ,a chirp as a psalm; who, like a bridegroom from his wedding canopy ָ הַ ׁ ּשמַ ֽ ִ י ם The heavens tell ואֵ ין נִ ְסּתָר מֵ ַחָּמתֹו. ,but let the melodies of the world emerges joyously, a champion running the course The universe is . מְ סַ ּ ְ פרִ י ם pass by in simplicity pictured as alive, singing ּתֹורַ ת יהוהמִ ּתימָ ה, מ ִֽ ׁשיבַת ֶנָֽפׁש, ,and fill me with joy. entering at heaven’s edge the praises of God and עֵ דּות יהוה נֶאֱמָ נָה, מַ ְחּכִֽימַ ת ֶ ּפֽתִ י, ,SIVAN HAR-SHEFI circling to the far side— nothing escaping its heat. all that God has created. Many different verbs are ִּפּקּודֵ י יהוה יׁשָרִ ים, מ ַׂשּמחֵ י לֵ ב, Redemption The teaching of ADONAI is perfect, reviving life; used to describe speech: the heavens “tell,” the מִ צְוַ ת יהוה ּבָרָה, מאִ ירַת עֵ ינָֽיִ ם, God who creates nature, God who instructs us, is the same the covenant of ADONAI is enduring, sky “proclaims,” one day addresses” another, each“ יִרְאַ ת יהוה ט הֹורָ ה, עֹומֶ ֽדֶ ת לָעַ ד, ;God who is capable of under- making the foolish wise standing the sincere, though .night “informs” the next ִמ ְטֵ ׁשיּפ יהוה אֱמֶ ת, צָד קּו יַחְדָּ ו, ;the precepts of ADONAI are fitting, gladdening the heart sometimes misstated, plaint of Nature reflects God’s speech, and Torah is God’s ַהּנֶחֱמָדִ ים ִמּזָהָ ב ּו ִָזמ ּפרָ ב, ּומְ תּוקִ ים מִדּ ַבׁש ונֽ ֹפֶ ת צּופִ ים. ;the heart. Creation, now incom- the command of ADONAI is clear, brightening the eyes plete because of the rent in the reverence of ADONAI is pure, forever right; direct speech. In contrast, our own human speech ַם ּגעַבְדּ ָך נִזְהָ ר ּבָהֶ ם, ּבׁשׇמְרָם עֵ ֽקֶב רָ ב. human soul, can be made whole again, can be completed, as the judgments of ADONAI are true, altogether just— originates with us and ׁשגִ יאֹות מִ י יָבִ ין, ִמ ִ ּנ ְסָּתרֹות ַנ ֵ ּקֽנִ י. ,Torat Adonai t’mimah, m’shivat nafesh God faces the human, hears our therefore has the capacity .to be sinful ַ ּגם ִמּזֵדִ ים ֲח ְךׂשֹ ֽ עַבְדֶּ ָך, אַ ל יִ ְמ ׁשלּו בִ י, ,speech, and forgives us. Prayer, eidut Adonai ne·emanah, mah|.|kimat peti the articulation of the human pikudei Adonai y’sharim, m’samh|.|ei lev, The teaching of ADONAI אָז אֵ יתָ ם ו ִנ ֵ ֽ ּקיתִ י ִמ ֶ ּֽפַע ׁשרָ ב. ,heart, has the power to effect mitzvat Adonai barah, me’irat einayim The word torah . ּת ֹורַ ת יהוה this turning. It can initiate the yirat Adonai t’horah, omedet la·ad, ”.literally means “teaching ◀ יִהְ יּולרָ צֹון אִמְרֵ י פִי והֶגְ יֹון ִל ִ יּב לפָנֶ ֽיָך, -reconciliation of God and cre mishp’tei Adonai emet, tzadku yah|.|dav, In later Judaism the word יהוה צּורִ י ו ֹגאֲ לִ י. ation—then I, in all my so very human self-contradictions, may more precious than gold, than the finest gold, refers to the Five Books תהלים יט be affirmed. God, who knows all sweeter than honey and drippings of the honeycomb. of Moses, but in biblical and sees all, can understand my parlance it simply means intent and find me, like the rest Truly, Your servant strives to be mindful of them— “instruction” and is frequently used for divine instruction. The first two verses in the series speak in general of creation, good. their observance is of such consequence. terms of God’s teaching and covenant; the next two, of the specific precepts and laws; and finally, the last two speak of ritual observance and the administration of justice. The first Hebrew word is used in the Bible to identify the tablets,lu hot .עֵ ּדות יהוה Who can discern one’s own errors? Cleanse me of those The covenant of ADONAI I am not even conscious, and restrain Your servant from ha-eidut, on which the Ten Commandments were written. The poet has used six phrases to describe God’s teaching; this . הַ ֶ ּנחֱ מָ דִ י ם מִ ָ ּזהָ ב willful sins—let them not rule me. Then shall I be More precious than gold innocent, untainted by grave transgression. seventh phrase is climactic, describing the fullness and wonder of the totality. This is how later Jewish interpreters understood the verse: willful sins are here contrasted . מִ ֵ ּזדִ י ם May the words of my mouth and the meditations of willful sins ▶ with unconscious ones, and the poem’s entire focus is on internal states. But many modern scholars translate my heart be acceptable to You, ADONAI, my rock and my the word as “enemies,” in which case the verse would read: “Separate me from enemies, that they not rule over redeemer. me; then I shall remain innocent, free of great transgression.” Enemies might tempt one to act out of anger, Psalm 19 seek vengeance, destroy, or even kill.

127 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 127 Copyright © 2016 by the Rabbinical Assembly Judge That Psalm 34. This is an ,alphabetical psalm ב ב Adonai Is Good except that the letter לדָ וִ ד בּ ַׁשנֹּו אֶ תֹו ת־טַעְ מֹו לִפְנֵ י אֲבִ ימֶ ֽלֶ ְך, וַיְגָ ר ֵ ֽ ׁשהוּ וַ ֵיּלַ ְך A PSALM OF DAVID, WHO FEIGNED MADNESS More literally, the BEFORE AvIMELEKH AND WAS FORCED TO FLEE vav is missing. The poem expresses the supplicant’s אֲ בָ ר כָ ה אֶ ת־יהוה ּבכׇל־עֵ ת, ּתָמִ יד ּת ִהּלתֹו ּבפִ ָי. -phrase can be trans lated as “taste and I bless ADONAI at all times, praise of God is ever on my lips; yearning for God and God’s response to those who turn בַּ יהוה ּתִתְ ַהּלֵל נַ ְפ ִ ׁשי, ִיׁשְמ עּו עֲ נָוִ ים ו ִי ְ ׂשָ ֽ מחּו. .see that Adonai is I exult in ADONAI to God in prayer. Robert ַּגדּ לּו לַ יהוה ִא ִ ּתי, ּונְ רֹוממָ ה ׁשמֹו יַחְדָּ ו. ;good.” The Ḥasidic O humble people, listen and rejoice master Rabbi Alter writes that the poet succeeds “in articulating דָּ ַ ֽר ְׁשּתִי אֶ ת־יהוה ועָ נָֽנִ י, ּו ִמ ׇ ּכל־מ גּורֹותַ י ִהּצִילָֽנִ י. .Joshua Heschel join me in glorifying ADONAI—let us together acclaim God’s name a moving vision of hope הִ ִֽ ּביטּו אֵ לָ יו ונָ ָ הֽרּו, ּופְנֵיהֶם אַ ל ְיֶחָ ּפֽרּו. .of Apt taught: I sought ADONAI, who answered me and saved me from my worst fears “Through every- Those who look to God become radiant, for the desperate. Part of the spiritual greatness of ה זֶ עָ נִי קָרָ א וַ יהוה ׁשָמֵ ֽעַ , ּו ִמּכׇל־צָ רֹותָ יו הֹוׁשִ יעֹו. -thing you encoun ter in this world, their faces will never be darkened with shame. the Book of Psalms, part of the source of its enduring נֶה ֹח מַ לְאַ ְך יהוה סָבִ יב לִ ירֵאָ יו וַיְ ַחּלצֵ ם. .you can see sparks I, a poor person, cried out—and ADONAI heard, rescuing me from all troubles of God. Taste from The angel of ADONAI encamps round those who revere God, appeal through the ages, is that it profoundly טַ עֲ מּו ּורְ אּו ִ ּכי טֹוב יהוה, ַאׁשְרֵ י ַה ֶ ּגֽבֶ ר יֶחֱסֶ ה ּבֹו. this world in such ,recognizes the bleakness י ראּו אֶ ת־יהוה ק דֹ ָ ׁשיו, ּכִי אֵ ין מַחְ סֹור לִ ירֵאָ יו. .a way that you will protecting them see the goodness of Judge for yourself and see that ADONAI is good; the dark terrors, the long nights of despair that ּכפִ ירִ ים ָר ׁשּוורָעֵ ֽבּו, ו דֹר ֵ יׁש יהוה ֹלא יַחְס רּו כׇ ל־טֹוב. .God, but do not eat blessed is the one who finds shelter in God of this world with shadow most lives, and against all this, evokes the ל כּו בָנִ ים ׁשִמְ עּו לִי, יִרְאַ ת יהוה אֲ ַלּמֶדְ כֶ ם. ,no sense of the Di- Revere ADONAI, holy people notion of a caring presence י מִ הָאִ י ׁשהֶחָפֵ ץ ַחִ ּיים, ֹאהֵ ב יָמִ ים לִרְ אֹות טֹוב. .vine—for then you for those who revere God experience no lack will have nothing.” Starving lions may roar, that can reach out to the ”.broken-hearted נ צֹר ל נָךׁשֹו מֵרָ ע,ְ ּוׂש ֽ פָתֶ יָך מִ ֵ ַדּר ּבמִרְמָ ה. Depart From but those who seek ADONAI lack nothing that is good. And was forced to flee רס ּומֵרָ ע וַ ֲע ֵ ׂשה טֹוב, ַּב ֵּקׁש ָ ׁשלֹום ורׇדְ ֵ פֽהּו. .Evil and Do Come children, listen to me, I will teach You to revere ADONAI David fled from . ַ ו ְ י ָ גרְ ׁ ֵ ֽ שה ּו ,Saul to the city of Gath עֵ ינֵ י יהוה אֶל צַדִּיקִ ים, ואׇ זְנָ יו ַ אֶ ל ׁשוְעָתָ ם. ?Good Who is the person who desires life, loving what is good all one’s days .where the Philistines ruled ּפנֵ י יהוה ֵיּב ֽ ֹערָ ׂשע, להַכְרִ ית מֵאֶ ֽרֶ ץ זִכְרָ ם. ,Depart from evil” Guard your tongue from evil, your lips from speaking deceit“ means to stop depart from evil and do good, seek peace and pursue it. Realizing that he might be arrested and killed, David צָ עֲ קּו וַ יהוה ׁשָמֵ ֽעַ , ּו ִמּכׇל־צָ רֹותָ ם ִהּצִילָ ם. obsessing over all the wrongs you Mi ha-ish he-h|.|afetz h|.|ayim, ohev yamim lirot tov. acted as if he were insane. The Philistine leader, seeing קָ רֹוב יהוה ל ִנ ְׁשּברֵ י לֵב, ואֶ ַת־דּּכאֵ י ֽרּוחַ יֹוׁשִֽיעַ . .have committed; let N’tzor l’shon’kha mei-ra u-s’fatekha mi-dabeir mirmah David, declared: “Do I lack ת ּבֹורָ עֹות צַדִּ יק, ּו ִמ ֻּכָ ּלם ַי ִ ּצ ֶ ֽילּנּו יהוה. .go of your guilt, and Sur meira va-aseih tov, bakesh shalom v’rodfeihu madmen that you have רַ just go out and do brought this fellow to rave ֹׁשמֵ ר ּכׇל־עַצְ מֹותָ יו, אַחַת מֵ ֵ ֽה ָ הּנ ֹלא ִנָ ְׁשּבֽרָ ה. ;good. The eyes of ADONAI are on the righteous —simḤah bunam for me?” (1 Samuel 21:16). Thus David escaped Saul’s תּ מֹותֵ תָע ָ רׁשרָעָ ה, וׂשֹנאֵי צַדִּ יק ְיֶאָ ֽ ׁשמּו. .God’s ears are open to their cry .wrath ◀ ּפֹודֶ ה יהוה נֶ ֶ ֽפׁשעֲבָדָ יו, ו ֹלא ְיֶא ׁשמּו ּכׇל־הַ ֹחֽסִ ים ּבֹו. .A Broken Heart ADONAI turns toward the evildoers, erasing their memory from the earth The Hebrew . טַ עֲ מ ּו Judge תהלים לד Nothing is as whole But if they cry out, ADONAI will hear them as a broken heart. and deliver them from all their troubles, verb is frequently trans- —MENAḤEM for ADONAI is close to the broken-hearted, rescuing those who are downcast. lated as “taste” but here it means “discern” or “make judgments.” The noun derived from the same root occurs mendel OF KOTZK in the heading of this psalm, where David is described as having feigned madness (shanoto et ta∙amo)—that is, Many are the troubles the righteous suffer, having lost rational processes of thought. but ADONAI will deliver them from all of these. The term is applied to the entire congregation of Israel, which is called God’s holy nation .קְ ׁ ָ דֹשיו holy people God protects their every limb, not one will be broken. (Exodus 19:6). We are enjoined to strive to become holy through our actions (Leviticus 19:2). .Lions populated the wilderness areas in the ancient Land of Israel .כְּפִירִ ים Evil will crush the evildoer; Lions -This astonishing claim—that the righteous never lack suste . לֹ א ַ י חְ ְסר וּ� ׇ כל־ט וֹ�ב those that despise the righteous will suffer their guilt. LACK NOTHING that is GOOD ▶ ADONAI redeems the lives of those who serve God; nance—is challenged elsewhere in the Bible. It might be understood spiritually, rather than physically. The first requirement for being God-fearing is being careful . נְ צֹ ר לְ ׁש ֹו נְ ָך מֵ רָ ע those who turn to God for support shall not be found blameworthy. guard your tongue from evil Psalm 34 in one’s speech.

128 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 128 Copyright © 2016 by the Rabbinical Assembly A Man of God Psalm 90 contemplates human mortality and then ג ג Some say: Why was Moses A PRAYER OF MOSES, MAN OF GOD arrives at a prayerful mo- תּ פִלָּ ה למֹ ֶ ׁשה אִ יׁש הָ אֱ ֹל הִ ים ?called a man of God Lord, You have been our refuge in every generation: ment in which we ask that the accomplishments of our אֲ נָ י,ד ֹ מָ עֹון ַאָה ּתהָ יִֽיתָ ָ ּלֽנּו ּבדֹר וָ דֹר. Because he was able to transform God’s judgment before mountains were born, before You shaped earth and land; short lives have lasting value. Ultimately it is a prayer טֶ ּבֽרֶם הָרִ ים ֻיָ ּלֽדּו ַו ּתחֹולֵל אֶ ֽרֶ ץ ותֵ בֵ ל, .into God’s compassion. from the very beginning to the end of time, You are God that the abyss between the ּומֵ עֹולָם עַ ד עֹולָ ם ַאּתָה אֵ ל. MIDRASH ON PSALMS— You return humans to dust, saying: human and the Divine be Our Refuge “Return, children of Adam.” bridged. This is the only .psalm ascribed to Moses ָּתׁשֵב אֱ נֹוׁש עַ ד ַדָּ ּכא, ַו ֽ ֹּתאמֶ ר ֽׁשּובנֵיב ּואָדָ ם. God is the place in which In Your sight, a thousand years are but a yesterday ּכִי אֶ ֽלֶ ף ָ ׁשנִ ים ּבעֵ ינֶ ֽיָך ּכיֹום אֶתְ מֹול ּכִי יַעֲ ֹבר, .the world is located Both here and in . אֲ דֹ ָ נ י that has passed, a watch in the night. Lord ,the last verse of this psalm ו ַא ְ ׁשמּורָ ֽ ה ַבָ ּלֽיְלָ ה. Therefore, one of God’s names is Hamakom, “the People’s lives flow by as in dreams: the Hebrew does not spell out the personal name of זרַ ְמָ ּתם ֵ ׁשנָה יִהְ יּו, ַּב ֽ ֹּבקֶ ר ּכֶחָצִ יר יַחֲ ֹלף. ,place.” fresh grass at daybreak; at daybreak newly sprouted —MIDRASH ON PSALMS dried up and withered in the night. God (yod-hei-vav-hei) but instead uses the substitute ַּב ֽ ֹּבקֶ ר יָצִיץ וחָ לָ ף, לָעֶ ֽרֶ ב י מֹולֵל ויָ ֵבׁש. word adonai, meaning “my ּכִי כָ לִֽינּו ב ַא ֶ ּפָֽך, ּובַחֲמָת ָך נִבְהָ ֽלְ נּו. ,Prayers We are consumed by Your anger terrified by Your fury. lord” or “my master.” ָ ַׁשֽהּת עֲ ֺֹונתֵ ֽ ינ ּו ֽ לנֶגְדֶּ ָך, עֲלֻ ֵ ֽ מנּו לִמְ אֹור ָ ּפנֶ ֽיָך. Don’t let me fall Just as in Psalm . מָ ע ֹו ן Like a stone that drops on You set our sins before You, refuge the hard ground. where the same word ,104:22 ּכִי כׇל־יָמֵ ֽ ינּו ָ ּפ ֽנּו ֽ בעֶבְרָתֶ ָך, ִּכּלִֽינּו ָ ׁשנֵ ֽינּו כ מֹו הֶ ֽגֶ ה. .our secrets before the light of Your face And don’t let my hands is used to describe the lion’s become dry -hidden lair deep in the for ימֵ י ׁשנֹותֵ ֽ י נּובָהֶ ם ׁשִבְעִ ים ָ ׁשנָ ה, ;For all our days face Your wrath -est, the term suggests hid ואִ ם ּבִגְ בּו ֹרת ׁשמֹונִ ים ָ ׁשנָה ורׇ ָם ְהּבעָמָ ל וָאָ ֽוֶ ן, As the twigs of a tree When the wind beats our years end like a sigh. denness and protection. ּכִי גָז חִ יׁשָעֻ ַוּנֽפָ ה. מִ י יֹודֵ ֽעַ ֹעז ַא ֶ ּפָֽך ּוכְיִרְאָתָך ֽ עֶבְרָתֶ ָך. ,down the last leaves. Seventy years are spent thus The . וַ ּ ְ תח ֹו לֵ ל And when the storm rips You shaped dust from the earth or if we are given strength, eighty. Hebrew verb describes the emptying of the mother’s לִמְ נֹות יָמֵ ֽ ינּו ֵ ּכן דַ הֹוע, ונָבִ א לבַב חׇ כְמָ ה. ;Angry and howling, Most of them filled with toil and fatigue womb in birthing. God’s act בָ ׁשּוֽה יהוה, עַ ד מָתָ י, ו ִָחֵםהּנ עַל ֽ עֲבָדֶ יָך. .Don’t let me become the the years rush by quickly and we disappear last fly of creation is seen as the Who can realize the strength of Your anger? .birthing of the world ַׂש ּב ֵ עֽנּו ַב ֽ ֹּב רקֶ ֽ חַסְדֶּ ָך, ּונְ ַרּננָה ו ִנׂשְמחָ ה ּבכׇל־יָמֵ ֽ ינּו. Trembling terrified on a windowpane. The fear of You matches Your wrath. children of Adam .בְנֵי אָדָם ַׂש ּמ ֵ ֽ חנּו ִ ּכימֹות ִע ִ ּנָ ֽ יתנּו, ׁשנת ֹו רָאִֽ ינּורָעָ ה. .Don’t let me fall The Hebrew phrase means I have so much prayer, Teach us to make our days count beings.” The curse יֵרָאֶה human“אֶל עֲבָדֶ ֽ יָך פׇעְׇ לֶ ָֽך, וַהֲדָר ָך עַ ל ּבנֵיהֶ ם. But, as a blade of Your grass and so acquire a heart that is wise. of Adam and Eve in their in a distant, wild field expulsion from the Garden ◀ וִיהִ י נֹֽעַם אֲ דֹנָי אֱֹלהֵ ֽינּו עָ לֵ ֽינּו, Loses a seed in the lap of Turn to us, ADONAI; how long the wait? was mortality: “And you ּומַ ֲע ֵ ׂשה יָדֵ ֽ ינּו ּכֹוננָה עָ לֵ ֽינּו, ּומַ ֲע ֵ ׂשה יָדֵ ֽ ינּו ּכֹונ ֵ נֽהּו. the earth shall return to the ground” תהלים צ :And dies away, Comfort Your servants (Genesis 3:19). Sow in me Your living breath, at daybreak satisfy us with Your love and kindness, This is the only time in the psalm where the personal name of . ׁש ּובָ ֽה יהוה As You sow a seed in the earth. that we may sing with joy all of our days. Turn to us, ADONAI —KADYA MOLODOWSKY Grant us days of happiness equal to those we suffered, God is used. Earlier, the poet reminded us that humans must “return” to the earth; now, the poet, (translated by Kathryn Hellerstein) addressing God with God’s personal name, calls upon God to turn to those who live on earth. the years we saw so much wrong. ,Instead of God’s wrath, described at the beginning of the psalm . נֽ ֹעַ ם אֲ דֹ נָ י peace of the lord May Your servants see Your deeds; now we meet God’s beneficence. The wordno∙am is associated with delight, beauty, grace, and may Your glory be upon their children. peace. No∙am reverses the spelling ma∙on, “refuge,” with which the psalm began. The final plea of the psalmist . ּומַעֲ ֵ ׂשה יָדֵ ֽ ּינו כּ ֹונְנָה עָ לֵ ּֽינו May the peace of the Lord, our God, be with us; may the work of our hands be lasting ▶ may the work of our hands last beyond us, is that we might partner with God in creation—that our work, like God’s, may last and that our lives may thus have enduring meaning. We may not be immortal but we may be touched by a and may the work of our hands be lasting. measure of eternity. Our experience of Shabbat may be such a moment. Psalm 90

129 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning service Siddur· verses of song Lev Shalem for Shabbat and Festivals 129 Copyright © 2016 by the Rabbinical Assembly Love the Ruins Psalm 91. The juxtaposi- tion of Psalms 90 and ד ד With one letter of your 91 richly illuminates the ֹי ֵ ׁשב ּבסֵ ֽתֶ ר עֶ לְ יֹון, ּבצֵ ל ׁשַדַּ י יִתְ לֹונָ ן. ,many names One who abides in the sheltering secret of the one on high lodges in the shadow of the Almighty— human condition. The previous psalm emphasized ֹאמַ ר לַ יהוה מַחְסִ י ּומְ צּודָתִי, אֱֹלהַי אֶבְטַ ח ּבֹו. —you broke in and now you live I call ADONAI my protector, my fortress, my God, whom I trust. life’s brevity and fear of -God’s judgments, conclud ִּכי הּוא ַי ִ ּציל ָך ִמ ַ ּפח יָ קּוׁש, מִדֶּ ֽבֶ ר ַהּוֹות. .your own hot life in me ing that, at best, we can ּבאֶבְרָ תֹו יָֽסֶ ְך לְָך ותַ ֽחַ ת ּכנָפָ יו ּתֶחְסֶ ה, ,With one sound of your God will save you from the hidden snare many names strive to make each day -count. Here, the psalm ִ צּנָה ו סֹחֵרָה אֲ ִמּתֹו. ,you pierced yourself in me— the threat of deadly plague ist confidently describes ֹלא תִ ירָ א ִמ ַ ּפֽחַ ד לָֽיְלָה, מֵחֵ ץ יָ עּוף יֹומָ ם. ,and now you feed God’s wings will nestle you and protect you on my heart’s blood. God’s truth will be your shield and armor. God’s protective care, and ends with God’s promise of מִדֶּ ֽבֶ ר ָ ּב ֽפֶ ֹא ליַהֲ ֹלְך, ִמ ֶ ּקֽטֶ ב ָי ד ׁשּוצׇהְׇרָ ֽיִ ם. Soon you will shatter me fullness of days. At different from within. You shall not fear terror at night, times in our lives, perhaps ִי ֹּפל ִמּצִדָּך אֶ רְ ֽלֶ בָבָהף ּומִ ימִ ינֶ ָֽך, אֵ לֶ ֽיָך ֹלא ִי ָּגׁש. Then gather up the splinters arrows flying in daylight, even at different times of the same day, one or the רַ ק ּבעֵ ינֶ ֽיָך ַת ִ ּביט, ו ִׁשּלֻמַ ת רׁשָעִ ים ּתִרְאֶ ה. ,and love the ruins, my God. pestilence stalking in the dark other perspective—a sense ִ ּכי ַאָ ּתה יהוה מַחְסִי, עֶ לְ יֹון ַ ֽׂש ְמָּת מ עֹונֶ ָֽך. .MALKA heifetz TUSSMAN nor plague blackening the noon— (translated by Marcia Falk) of distance from God, or a —feeling of God’s presence ֶה ֹלא ת אֵ ֻלֶ אּנֽיָך רָעָ ה ונֶ ֽגַע ֹלא יִקְרַ ב ּבאׇהְׇ לֶ ָֽך. ,Though a thousand may fall at your side .may resonate more with us ִי מַ ּכלְאָ כָ יו י ַצֶ ּו ָ ה ּלְך ִלׁשְמׇרְ ָך ּבכׇל־דּרָ כֶ ֽיָך. ,A Mother’s Prayer tens of thousands at your right hand for the Journey nothing will reach you. There are three voices in this poem. A speaker עַ ל ַּכ ַ ּפֽיִ ם ִיָ ּׂש ֽאּונְ ָך, ֶּפן ִּת ֹּגף ּבָאֶ ֽבֶן רַ גְלֶ ָֽך. ,In the spirit of the psalm You have but to look with your own eyes, (perhaps a priest in the which conveys a sense of Temple), assuring God’s עַ ל ַ ׁשֽחַ ל וָפֶ ֽתֶ ן ּתִדְ ֹרְך, ּתִרְ מֹס ּכפִ יר ו ַת ִ ּנין. personal care by God, we and you shall see the recompense of evildoers. protection; the worshipper, have translated the final who affirms belief in God ּכִי בִ י ָח ַ ׁשק וַאֲ ַפ ּל ֵ ֽ טהּו, ֲא ַׂש ּג ֵ בֽהּו ּכִי יָדַ ע ׁשמִ י. speech in the second person. Yes, You, ADONAI, are my protector. (indicated in the English ◀ יִקְרָאֵ ֽנִי ואֶעֱ ֵ נֽהּו, ִעּמֹוכִי אָ ֹנבצָרָ ה, Literally, though, the final translation with italics); speech in the psalm is in the You have made the one on high your refuge— and finally God’s own אֲ חַ ּל ֵ ֽ צה ּו וַ אֲ ַכ ּב ֵ ֽ דה ּו . third person: “Because you evil shall not befall you, declaration in response (at desired Me, I shall save him.” ,the very end of the psalm ֹאֽרֶ ְך יָמִ ים ַא ְׂש ִ ּב ֵ יעֽהּו, ואַרְ ֵ ֽ אהּו ִּביׁשּועָתִ י. ,nor plague approach your tent The midrash both responds indicated by quotation ֹ אֽרֶ ְך יָמִ ים ַא ְׂש ִ ּב ֵ יעֽהּו, ואַרְ ֵ ֽ אהּו ִּביׁשּועָתִ י. .to the personal quality of for God will instruct angels to guard you wherever you go marks), promising the this prayer and the fact They will carry you in the palms of their hands, .supplicant fullness of days תהלים צא that the response is in the lest your foot strike a stone; third person. It associates Shaddai is a name for God that appears many times throughout the Bible. Already by .ׁשַּדַי you will tread on pythons and cubs, The Almighty the prayer with a particular rabbinic times, its original meaning had been lost and the rabbis offered a poetic explanation of its ety- biblical figure, Rebecca, and trample on snakes and lions. mology as she-dai, “the one who declared that the works of creation were sufficiently completedai ( ).” understands it as filled with image of God as a bird that shelters its young is an ancient metaphor that ְ ו The .תַ ֽ חַ ת כְּ נָפָ יו a mother’s concern for the “Because you desired Me, I shall save you. God’s wings safety of her son, Jacob, as I shall raise you up, for you were conscious of My name. first appears in the Bible when God speaks to Israel at the foot of Mount Sinai, saying: “You have seen . . . he leaves home. At times she how I bore you on eagles’ wings and brought you to Me” (Exodus 19:4). addresses Jacob with words ▶ When you call upon Me, I shall answer you; Scholars identify this disease with one that blackens the fingers and is .מִ ֶ ּקֽטֶ ב יָ ׁש ּוד plague blackening of assurance that God will I shall be with you in times of trouble, prevalent in modern-day Arabia, causing numerous deaths. protect him: “God will save I shall strengthen you and honor you. -The ancient rabbis gave a radical interpreta .עִמּ ֹו אָ נֹכִי בְצָרָ ה you from the hidden snare...” I shall be with you in times of trouble At other times she looks to I shall satisfy you with the fullness of days tion to this verse, saying that whenever an individual suffers, God suffers with that person (Mekhilta, God and affirms her own and show you My deliverance; Pisha 14). faithfulness: “I call Adonai... God’s ultimate gift is the gift of .אֹֽרֶ ְך יָמִ ים אַ ְ ׂשבִּ יעֵ ֽ ּהו I shall satisfy you with the fullness of days I shall satisfy you with the fullness of days my God, whom I trust.” In time. The biblical psalm does not repeat this last verse, but the thought is so important that medieval the end, the Divine answers and show you My deliverance.” authorities recommended its repetition, and so whenever this psalm is recited liturgically, the final verse her: “Because you desired Orekh yamim asbi·eihu v’areihu bishuati. is repeated. Me, I shall save him.” Psalm 91

130 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 130 Copyright © 2016 by the Rabbinical Assembly A Prayer for All Rulers PSALM 135 begins with a call to those standing in the ה ה Do not make my destiny, Temple to praise and bless הַ ל לוּיָ הּ. .Adonai Tz’va·ot, Halleluyah! Praise God Praise the name ADONAI; offer praise, servants of ADONAI, God and ends by inviting everyone assembled in the הַ ל לּו אֶ ת־ ֵ ׁשם יהוה, הַ ל לּו עַבְדֵ י יהוה, ֶ ׁש ֹעמדִ ים ּבבֵ ית the infamy of a victorious hero! standing in this house, in the courtyards of our God. various Temple precincts— -priests, Israelites, non-Israel יהוה, ּבחַצְ רֹות ֵ ּבית אֱֹלהֵ ֽינּו. But disgrace me, if my embarrassment Halleluyah! Praise God, for ADONAI is good; sing to God’s ites—to join in. This psalm can bring comfort to the and the next are called by הַ ל לּוָיּה ִ ּכי טֹוב יהוה, ַז ּמרּו ִל ְ ׁשמֹו ּכִי נָעִ ים. ּכִי יַעֲ ֹקב ,weak! . . . name, for such singing is delightful. For God has chosen Jacob treasured the people Israel, and I know that ADONAI is great, the ancient rabbis “The Great Hallel.” They recount ּבָחַ ר לֹו ָיּה, ִיׂשְרָאֵ ל לִסְ ֻגָּלתֹו. ּכִי אֲ נִי יָדַ ֽ ְע ִ ּתי ּכִי גָ דֹול My heart would more the events of the exodus יהוה, וַאֲ דֹנֵ ֽינּו ִמ ׇ ּכל־אֱֹלהִ ים. .easily our lord greater than any divine power absorb the stab of loss and and the march toward the defeat, Whatever God desires God does: in heaven and on earth, in promised land. Psalm 135 -builds toward the thunder ֹּכל ֶ ֲאר ׁשחָפֵ ץ יהוה ָעָ ׂשה, ַּבּׁשָמַ ֽיִ ם ּובָאָ ֽרֶ ץ ַּבַּי ִ ּמים than the joy of victory. the sea and the very deep. God raises up clouds from the ends ing congregational response וכׇ ל־ ּת ֹהמֹות. מַעֲ לֶ ִאִ ה נים ׂשמִקְ צֵה הָאָ ֽרֶ ץ, Be the savior and guardian of the earth—lightning flashes to bring rain—releasing stormy ki l’olam hasdo, “For God’s of defeated justice. winds from the divine vaults. love endures forever,” that ּברָקִ ים ַלּמָטָ ר ָעָ ׂשה, מֹוצֵ א ֽרּוחַ מֵ אֹוצ רֹותָ יו. Let me be found guilty is at the heart of Psalm 136, when joyfully triumphant. .which follows ֶ ׁש ִהָ ּכרֵי המִ ּבכֹוצְרָ ֽיִם, מֵאָדָם עַ ד ּבהֵמָ ה, ָ ׁשלַ ח אֹו ֹתת God smote Egypt’s firstborn, human and beast alike, and sent Instead, let memories of signs and wonders into Egypt against Pharaoh and all his Halleluyah, Praise God joys brought to other Literally, “Praise . הַ ְ ל ל ּו ָ י ּה ּומֹפתִ ים ּבכֵ תֹוֽכִי מִ צְרָ ֽיִ ם, ּבפַרְ ֹעה ּובְכׇל־עֲבָדָ יו. ֶ ׁש ִהָ ּכה servants; indeed, God defeated many nations, slaying mighty hearts Yah.” Yah is a shortened ּגֹויִ םִ ַרּבים, והָרַג מ לָכִ ים עֲ צּומִ ים. לסִ ן יחֹומֶ ֽלְֶך הָאֱ מֹרִ י be my splendid trophies. princes: Sihon, the king of the Amorites, Og, the king of form of the God’s four- .letter name, yod-hei-vav-hei ּולְ ע גֹו מֶ ֽלֶ ְך ַהָּבָ ׁשן, ּולְ ֹכל מַמְ ל כֹות נָֽעַ ּכן. ונָתַן אַרְ צָ ם Do not make my destiny, Bashan, and all the kingdoms of Canaan. God gave their land Adonai Tz’va·ot, as an inheritance, an inheritance to Israel, God’s people. in the courtyards of our נַחֲ לָה, נַחֲ לָה ל ִיׂשְרָאֵ ל ַעּמֹו. the infamy of a victorious God . ְבּ חַ צְ ר ֹו ת ֵבּ י ת אֱ ל ֹהֵ ֽ י נ ּו !hero ADONAI, Your name is everlasting. ADONAI—renowned in The Temple consisted יהוה ׁשִמְ ָך ל עֹולָ ם, יהוה זִכְר ָך ל דֹר וָ דֹר. ּכִי יָדִ ין יהוה But disgrace me, if my largely of open courts in embarrassment each generation. ADONAI, when You judge Your people, You which the people stood; , ַעועַלּמֹו עֲבָדָ יו יִתְ נֶחָ ם. .can bring comfort to the shall show compassion for those who serve You sacrifices were offered on an weak! upper platform. עֲ ַצ ֵ ּבי ַהּגֹויִ ֶ םֽסֶ ּכף וזָהָב,ֵ מַ ה ֲ עׂשידֵי אָדָ ם. ֶהּפ לָהֶם ו ֹלא abraham joshua The idols of the nations are gold and silver, the work of human— smote Egypt’s firstborn י ַד ֵ ּבֽרּו, עֵ ינַֽיִם לָהֶם וֹלא יִרְ א .ּו אׇ זְנַֽיִם לָהֶם וֹלא יַאֲ זִֽינּו, heschel hands. They have mouths that do not speak, eyes that do not -This be . ׁ ֶ שהִ ָ ּ כ ה ְ ּ ב רֵ כ ֹיו מִ צְ רָ ֽ ִ י ם gins the recounting of God’s אַף אֵ ין ֶיׁש ֽ־רּוחַ ּבפִיהֶ ם. ּכמֹוהֶ ם יִהְ יּו ֹעׂשֵ יהֶ ם, ֹּכל ֲא ֶ ׁשר see; they have ears that do not hear; surely their mouths do deeds in the history of ֹּב טֵ ֽ חַ ָ ּבהֶ ם . not breathe. Those that made them, all who put their faith in them, shall be like them. Israel. Smiting the firstborn is singled out because it was the ultimate plague that ◀ ֵ ּבית ִיׂשְרָאֵ ל ּבָר כּו אֶ ת־יהוה, .House of Israel, bless ADONAI ▶ broke the will of the Egyp- (tians. (Abraham ibn Ezra ֵ ּבית אַהֲ ֹרן ּבָר כּו אֶ ת־יהוה, .House of Aaron, bless ADONAI Sih|.|on, the king of the ֵ ּבית ַהּלֵוִ י ּבָר כּו אֶ ת־יהוה, .House of Levi, bless ADONAI לְסִ ֹיחון מֶ ֽלֶ ְך Amorites יִרְאֵ י יהוה ּבָר כּו אֶ ת־יהוה. .You who revere ADONAI, bless ADONAI .Numbers 21:21–35 . הָ אֱ מֹ רִ י :From Zion, bless ADONAI, who dwells in Jerusalem Israel offered to make ָּברּוְך יהוה ִמ ִּצּיֹון, ֹׁשכֵן י ר ָ ּוׁשלָֽיִ ם. Halleluyah! Praise God. peace with Sih|.|on and Og, asking only permission to הַ ל לוּיָ הּ. Psalm 135 cross their land on the way תהלים קלה to Canaan. These kings chose instead to fight, and they were defeated by the Israelites.

131 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 131 Copyright © 2016 by the Rabbinical Assembly For God’s Love Psalm 136 is clearly meant :to be recited antiphonally ו ו Endures Forever We rise. We rise. we can imagine pilgrims The repeated refrain Give thanks to ADONAI, for God is good; in the Temple responding הֹודֽ וּ לַ יהוה ִ ּכי טֹוב ִ ּכי ל עֹולָ ם חַסְ דֹּו . speaks of the eternal give thanks to God, almighty; with the singular shout ki l’olam hasdo, “for God’s ה ֹוֽדּולֵאֹלהֵי הָאֱֹלהִ ים ִ ּכי ל עֹולָ ם חַסְ דֹּו. ,nature of God’s ḥesed translated here as “love” give thanks to the supreme sovereign: ki l’olam h|.|asdo love endures forever,” as .each verse was proclaimed הֹוֽדּו לַאֲ נֵידֹ הָאֲ דֹנִ ים ִ ּכי ל עֹולָ ם חַסְ דֹּו. for God’s love endures forever and elsewhere in this siddur as “kindly love.” It who alone works great wonders, (In the translation we have combined verses to ל ֹע ֵ ׂשה נִפְלָ אֹות ּגדֹלֹות לבַ דֹּו ִ ּכי ל עֹולָ ם חַסְ דֹּו. ,refers to acts, freely given motivated by love. Love is creating the heavens with wisdom, provide more coherence for the English reader.) Like ל ֹע ֵ ׂשה ַהּׁשָמַ ֽיִ ם ּבִתְ בּונָ ה ִ ּכי ל עֹולָ ם חַסְ דֹּו. ki l’olam h|.|asdo initially a feeling, but its stretching the earth over its waters; true being in the world for God’s love endures forever many psalms, although it -rehearses God’s favor to Is קַ ל ע ֹרהָאָ ֽרֶץ עַ ל ַהָ ּמֽיִ ם ִ ּכי ל עֹולָ ם חַסְ דֹּו. is in the performance of acts of compassion and who formed the great lights: rael, it ends with a universal theme: God’s provision for ל ֹע ֵ ׂשה אֹורִ ים ּגדֹלִ ים ִ ּכי ל עֹולָ ם חַסְ דֹּו. ,empathy, freely given the sun to rule by day without any expectation of ki l’olam h|.|asdo all that lives. אֶ ַת־ה ֶ ֽ ּׁש ֶמׁש למֶ ְמ ֶ ׁשֽלֶ ת ַּבּיֹום ִ ּכי ל עֹולָ ם חַסְ דֹּו. ;recompense. the moon and stars by night for God’s love endures forever who provides bread for ֹ נ תֵ ן לֶ ֽ חֶ ם ְ ל כָ ל ־ all flesh אֶ ַת־הּיָרֵ ֽחַ ו כֹוכָבִ ים למֶ ְמ ׁשלֹות ַּבָ ּלֽיְלָ ה ִ ּכי ל עֹולָ ם חַסְ דֹּו. This verse may seem a . ָבּ ָ ׂשר ,The gods of Egypt and who smote the Egyptian firstborn bit out of place, following ל ַמּכֵה מִ צְרַ ֽיִ ם ּבִבְ כֹורֵ יהֶ ם ִ ּכי ל עֹולָ ם חַסְ דֹּו. the God of Israel and brought Israel from their midst I no longer agonize over with a strong hand and outstretched arm; ki l’olam h|.|asdo the psalmist’s magnificent and grand recitation of ַוּיֹוצֵ א ִיׂשְרָאֵ ל ִמּתֹוכָ ם ִ ּכי ל עֹולָ ם חַסְ דֹּו. the historicity of the for God’s love endures forever :God’s miraculous deeds ּביָ ד חֲ זָקָ ה ּובִזְ ֽרֹועַ נ טּויָ ה ִ ּכי ל עֹולָ ם חַסְ דֹּו. plagues. Something surely happened to enable Jacob’s who split the Sea of Reeds creating the world and bringing the people Israel ל ֹגזֵ ר יַ ם סּוף לִגְזָרִ ים ִ ּכי ל עֹולָ ם חַסְ דֹּו. ,progeny to shake off their and brought Israel through out of slavery in Egypt, shackles, but neither the but swept Pharaoh and his troops into the sea; ki l’olam h|.|asdo through the wilderness והֶעֱבִ יר יִׂשְרָאֵ ל ּבתֹוכֹו ִ ּכי ל עֹולָ ם חַסְ דֹּו. -sequence nor the sub and then to the promised ונִעֵ ר ּפַרְ ֹעה וחֵ ילֹו ב יַ ם סּוף ִ ּכי ל עֹולָ ם חַסְ דֹּו. for God’s love endures forever stance are recoverable.... The deeper meaning of the who led the people in the wilderness, land. The psalmist, though, wishes to end on a uni- conflict between Moses smiting great kings, ,versal note. Additionally ל מֹולִ יְך ַעּמֹו ַּב ִ ּמְדָּב ר ִ ּכי ל עֹולָ ם חַסְ דֹּו. and Pharaoh lies not in this verse may suggest that ל מַ ֵ ּכה מ ָ ל כִ י ם ּגד ֹ ִ ל י ם ִ ּכי ל עֹולָ ם חַסְ דֹּו. :the realm of history but slaying mighty kings theology. The root issue is Sihon, King of the Amorites, feeding the hungry is also an act of redemption, no ַוּיַהֲ ֹרג מ לָכִ ים אַדִּ ירִ ים ִ ּכי ל עֹולָ ם חַסְ דֹּו. ki l’olam h|.|asdo not over who can deliver Og, King of Bashan; the most awesome miracle, less so than other miraculous acts of God (from לסִ ן יחֹומֶ ֽלְֶך הָאֱ מֹרִ י ִ ּכי ל עֹולָ ם חַסְ דֹּו. for God’s love endures forever but whose conception of God comes closer to the giving their land to Israel as an inheritance, the creation of light to our .(arrival in the Land of Israel ּולְ ע גֹו מֶ ֽלֶ ְך ַהָּבָׁשן ִ ּכי ל עֹולָ ם חַסְ דֹּו. truth. Pharaoh mocks an inheritance to Israel, God’s servant, ki l’olam h|.|asdo Moses.... The monotheism Give thanks to the ruler ו נָ תַ ן אַ רְ צָ ם ל נַ חֲ לָ ה ִ ּכי ל עֹולָ ם חַסְ דֹּו. for God’s love endures forever ֹהו ּדו לְאֵ ל of Moses, without myth or of the heavens The psalm began . ָ הַ ׁ ּשמָ ֽ יִ ם נַ חֲ לָ ה ְ ל ִי ׂשרָ אֵ ל עַ בְ דּ ֹו ִ ּכי ל עֹולָ ם חַסְ דֹּו. ,magic and with little to say who remembered us when we were laid low about the afterlife, could and rescued us from our foes; ki l’olam h|.|asdo by praising God and ends .with the same thought ֶׁש ּב ִ ׁשפְ ֵ ֽ לנ ּו זָ ֽ כַ ר ָ ֽ לנ ּו ִ ּכי ל עֹולָ ם חַסְ דֹּו. make no sense to him. This was to be a titanic struggle for God’s love endures forever Between the opening and closing, God’s judgment ַוּיִפְרקֵ ֽ נּו ִמּצָרֵ ֽ ינּו ִ ּכי ל עֹולָ ם חַסְ דֹּו. ki l’olam h|.|asdo between two worldviews. ▶ who provides bread for all flesh; —ismar schorsch for God’s love endures forever. and compassion for the inhabitants of the earth has ◀ ֹנתֵ ן לֶ ֽחֶ ם לכׇ ל־ָּבָ ׂש ר ִ ּכי ל עֹולָ ם חַסְ דֹּו. give thanks to God in heaven: ki l’olam h|.|asdo been demonstrated. The psalm ends with praise of הֹוֽדּו לאֵ ל ַהּׁשָמָ ֽיִ ם ִ ּכי ל עֹולָ ם חַסְ דֹּו. .for God’s love endures forever God in heaven who sus- תהלים קלו Psalm 136 We are seated. tains all life on earth. We are seated.

132 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 132 Copyright © 2016 by the Rabbinical Assembly Sing Sing to ADONAI, O you righteous; PSALM 33 was inserted by Jewish mystics into the רַ נּ נ וּ צַדִּיקִ ים ַ ּביהוה, לַ ְיׁשָרִ ים נָאוָ ה ת ִהָ ּלה. sequence of seven psalms הֹודּו לַ יהוה ּב ִכּננּוֹר, ּבנֵ ֽבֶ ל ָעׂשֹור ַז ּמרּו לֹו. The Baal Shem Tov it is fitting for the upright to offer aise.pr taught that the way to culminating in Psalm 92, the Song of the Day of ִֽ ׁשירּו לִ ֹו ירׁש חָ ָדׁש, הֵיטִֽ יבּו ַנ ֵ ּגן ּבִתְ רּועָ ה. ,praise God is first to Acclaim God on the lute begin with words and sing to ADONAI with the ten-stringed harp; Shabbat. It was intended as then, as our souls rise, a kavanah—a preparation ִ ּכי ָיָ ׁשר דּ בַ ר יהוה, וכׇ ל־מַ ֲע ֵ ֽׂשהּו ּבֶאֱ מּונָ ה. .play a new song to God, and let the shofar’s call inspire the music to give expression to for greeting Shabbat—be- the words with song. ginning as it does with song ֹאהֵב צדָקָ ָ ה ט,ּו ִחֶ מ ְֽסֶ ׁשּפד יהוה מָ לאָה הָאָ ֽרֶ ץ. .For ADONAI’s word is true and all God’s deeds are faithful The music moves us to and ending with heartfelt sing without words and, God loves righteousness and justice, joy. There is a leitmotif of ּבִדְ בַ ר יהוה ׁשָמַ ֽיִם נַ ֲעׂשּו, ּובְ ֽרּוחַ ִ ּפיו ּכׇל־צבָאָ ם. finally, our whole body the world is filled with ADONAI’s love and kindness. “seven” throughout the ּכֹונֵ ס ַּכ ֵ ּנד מֵ י ַהָ ּים, ֹנתֵ ן ּבאֹוצָ רֹות ּתהֹומֹות. wants to praise God, and psalm: seven teachings we dance. The heavens were formed with God’s speech, about God, seven words indicating praise at the יִ יר אּו מֵ יהוה ּכׇל־הָאָ ֽרֶ ץ, ִמ ֶ ּֽמּנּו יָ ֽגּורּו ׇּכ ֹל־יׁשבֵ י תֵ בֵ ל. ;all their hosts with God’s breath ,beginning of the psalm ִּכי הא ּואָמַ ר ַוֶ ּיֽהִ י, הּוא ִצָ ּוה ַוּיַעֲ מֹד. ,the sea’s waters were gathered together the deep stored in treasure vaults. and, in the last three lines, seven words ending in the יהוה הֵפִ יר עֲצַ ת ּגֹויִם, הֵ נִיא מַ ְח ׁשבֹות ַע ִ ּמים. ”nu), “we” or “us-) - ּנו May all the earth revere ADONAI; suffix ”.or “our עֲצַ ת יהוה ל עֹולָ ם ּתַעֲ מֹד, מַ ְח ׁשבֹות ִלּבֹו ל דֹר וָ דֹר. may all who dwell in its lands tremble before God— הֵ י טִ ֽ י ב ּו Inspire the music ַאׁשְרֵ י ַה ֶ רּגֹוי ֲאׁשיהוה אֱֹלהָ יו, הָעָ ם ּבָחַ ר לנַחֲ לָ ה לֹו. ;for it was God who spoke and they came into being ”.Or: “play it well . נַ ֵ ּגן Several psalms mention the ִמּׁשָמַ ֽיִ ִ ם יטִ הּביהוה, רָאָה אֶ תנֵי ־ ׇּכל־ּבהָאָדָ ם. .it was God who commanded that they exist ADONAI overturns peoples’ designs, foils the plans of nations, accompaniment of musical instruments and even ִמ ּמכֹון ִ ׁש ְבּתֹו ִה ְׁשּגִֽיחַ, אֶ ל ׇּכל־יׁשבֵי ֹוהָאָ ֽרֶ ץ. include instructions to the ַה ֹּיצֵ ר יַֽחַ ד ִלָ ּבם, ַה ֵ ּמבִ ין אֶ ל ׇ ּכל־מַ ֲע ֵ ׂשיהֶ ם. ;but the designs of ADONAI endure forever God’s counsels, for each generation. musicians. loves righteousness and אֵ ין ַה ֶ ּמֽלֶ ְך נָ ֹוׁשע ּברׇב־חָ ֽיִ ל, ִּג רּבֹו ֹלא ִיּנָצֵ ל ּברׇ ב־ ֹּכֽחַ . ,Blessed is the people whose god is ADONAI .אֹהֵב צְדָקָ ה ּומִ ׁ ְ ש ָּ פט justice Jewish mystics taught ֶ ׁשֽקֶ ר ַהּסּוס לִ ְתׁשּועָ ה, ּובְ ֹרב חֵ יל ֹוֹלא י ַמ ֵ ּלט. .the nation chosen as God’s heritage that when justice and ִהּנֵה עֵ ין יהוה אֶ ל ירֵאָ יו, לַמ יַחֲ לִ ים לחַסְ דֹּו. ,From heaven ADONAI peers down righteousness are paired ,with love and kindness ל ַה ִ ּציל ִמָ ּמֽוֶת נַ ְפָ ׁשם, ּולְ ַחּייּוֹתָ ם ּבָרָעָ ב. ;observing every human being from where God dwells, God surveys all who live on earth: then peace and wholeness reign in the heavens and ◀ נַ ְפ ֵ ֽ ׁשנּו ִחּכתָ ה לַ יהוה, עֶזְ ֵ ֽ רנּו ּומָ ִג ֵ ּנֽנּו הּוא. .the one who formed all their hearts discerns all they do on earth. ִ ּכי בֹו ִיׂשְמַ ח ִל ֵ ּבֽנּו, ִ ּכי בׁשֵם קׇ ְדׁשֹובָטָ ֽחְ נּו. כּ ֹו נֵ ס A ruler is not victorious because of a great army, Gathered together -A reference to cre . ַכּ ֵ ּנד יהִי חַסְדּ ָך יהוה עָ לֵ ֽינּו ַ ּכ ֲא ֶ ׁשר יִחַ ֽלְ נ ּולָ ְך. ,a warrior is not saved through sheer might ation, when the waters are תהלים לג ,horses do not offer a promise of victory gathered together so that vast hosts do not ensure refuge. dry land appears (Genesis 1:9). God’s control of nature distinguished the biblical divinity from the other gods For ADONAI’s eyes are fixed on those who revere God, worshipped in the ancient Near East. Chariots were a critical element of Egyptian . ׁ ֶ שֽקֶר הַ ּס ּוס לִתְ ׁש ּועָ ה on those who look hopefully to God’s love and kindness Horses do not offer a promise of victory military might. Psalms frequently contrast faith in God to belief in military might. to save them from death, to sustain their lives amidst famine. -The biblical word nefesh means “person,” but in later Judaism it was under . ַ נ פְ ׁ ֵ ֽ שנ ּו חִ ְכּ תָ ה We have waited We await ADONAI, our helper and protector. stood as “soul.” Thus the mystics who added this psalm to the liturgy would have understood the phrase as: ▶ We shall rejoice with God, as we have trusted in God’s holy name. “Our souls have waited for Adonai.” This is the first time in the psalm that God is addressed directly in the second person. We now realize . לָ ְך May Your love and kindness, ADONAI, be with us, You that the psalm is not simply a song of praise, but a prayer, perhaps in time of war. The mystics read this psalm for we have placed our hope in You. as the soul’s overcoming its worldly impediments and finally relating only to God. In this way, it is an appropri- Psalm 33 ate introduction to the seventh psalm in the series: The Song of the Day of Shabbat.

133 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 133 Copyright © 2016 by the Rabbinical Assembly Psalm 92, the Song of the שבת Day of Shabbat, begins with שבת When a Festival occurs on a weekday, some omit the following: When a Festival occurs on a weekday, some omit the following: the praise of the faithful and concludes with it. It מִ זְ מֹור ׁשִיר ל יֹום הַשַּׁ בָּ ת A psalm: the song of the day of Shabbat It is good to thank You, ADONAI, and sing to Your name, Most High; remarks on the wonder of creation and on the reward טֹוב ל ֹהדֹות לַ יהוה, ּולְ ַז ֵ ּמר לׁשִמְָך עֶ לְ יֹו ן, to proclaim Your love at daybreak, Your faithfulness each night. of the righteous, who will ל ַה ִ ּגיד ַּב ֹּבֽקֶר ֽ חַסְדֶּ ָך, וֶאֱ מּונָת ָך ַּב ֵ ּלילֹות. Tov l’hodot ladonai, u-l’zamer l’shimkha elyon, be planted in God’s house. Appropriately, the psalm עֲ לֵ י ָעׂשֹור וַעֲ לֵי נָֽבֶ ל, עֲ לֵ י ִה ָּגיֹון ּב ִכּננּוֹר. .l’hagid ba-boker h|.|asdekha ve-emunat’kha ba-leilot is a song for Shabbat—for Shabbat both celebrates ִ ּכי ִׂש ַ ּמ ְח ַ ּתֽנִ י יהוה ּבפׇעְׇ לֶ ָֽך, ּבמַ ֲע ֵ יׂש ֽ יָדֶ יָך אֲ ַר ֵ ּנן. .Finger the lute, pluck the harp, let the sound of the lyre rise up creation and also provides מַ ה ּגָד לּו מַ ֲע ֶ ֽׂשיָך יהוה, מ ד ֹאעָמ קּו מַ ְח ׁש ֹב ֽ תֶ יָך. .You gladdened me with Your deeds, ADONAI, and I shall sing of Your handiwork the space in which to experience the peacefulness of אִ י ַ ׁש ר ֽעַ ּב ֹלא יֵדָ ע, ּוכְסִ יל ֹלא יָבִ ין אֶ ֹת־זאת. !How wonderful are Your works, ADONAI, how subtle Your designs Mah gadlu ma·asekha Adonai, me’od amku mah|.|sh’votekha. one’s soul. The disturbing quality of a world not at ּבִפְ ֹרֽחַ רׁשָעִ ים ּכמֹו ֵ ֽע ֶ ׂשב ַוָ ּי ִֽ ציצּו ׇ ּכ עֲ ל־ ֹּפלֵי אָ ֽוֶ ן, .Ish ba·ar lo yeida, u-kh’sil lo yavin et zot ease is put aside—in the -words of the psalmist, en ל ִהּׁשָמדָם עֲדֵי עַ ד, ו ַאָה ּתמָ רֹום ל ֹעלָ ם יהוה. The arrogant do not understand, the fool does not comprehend this: the wicked flourish like grass and every evildoer blossoms, only to be destroyed forever— emies are “scattered”—and -one hears God’s reassur ִ ּכי ִה ֵ ּנה ֹאיבֶ ֽיָך, יהוה, ִ ּכי ִה ֵ ּנה ֹאיבֶ ֽיָך ֹי ֵ אבֽדּו, .ance ringing in one’s ear יִ ְתּפָר דּו ׇ ּכ עֲ ל־ ֹּפלֵי אָ ֽוֶ ן. .but You, ADONAI, are exalted for all time (For more detailed com- Surely Your enemies, ADONAI, surely Your enemies will perish; mentary on this psalm, see (.pages 27–28 ַוָ ּתֽרֶ ם ּכִרְאֵ ים קַרְ נִ י, ַּבּלֹתִֽ י ּב ֶ ׁשֽמֶן רַעֲ נָ ן. .all who commit evil will be scattered -Psalm 93. Having com ַו ַּתּבֵט עֵ ינִ י ּבׁשּורָ י, ַּבּקָמִ ים עָ לַי מרֵעִ ים ִּתׁשְמַ ֽעְ נָה אׇ זְנָ י, ,As a wild bull raises up its horn, You raised my head high pleted the seven psalms צַדִּ יק ַָמָ ּכּתר יִפְרָ ח, ּכאֶ ֽרֶ ז ַּבּלבָ נֹון ִי ְׂש ֶ ּגה, .anointed it with fresh oil ◀ culminating in Psalm 92, the Song of the Day of ׁשתּולִ ים ּבבֵ ית יהוה, ּבחַצְ ר תֹו אֱֹלהֵ ֽינּו יַפְ ִֽ ריחּו . ,As my enemies gather against me, my gaze remains steady for my ears listen and hear: Shabbat, we conclude the section with a psalm עֹוד י נּובּון ֵ ּבׂשיבָ ה, דּ ֵ ׁשנִ ים ורַעֲ ַנ ִ ּנים יִהְ יּו, announcing God as the ל ַה ִ ּגיד ִ ּכי ָיָ ׁשר יהוה, רִ צי,ּו וֹלא עַ וְלָֽתָ ה ּבֹו. ;The righteous flourish like the date palm, thrive like a cedar in Lebanon ▶ supreme monarch. Above תהלים צב .planted in the house of ADONAI, they flourish in our God’s courtyards nature are God’s laws, In old age they remain fruitful, still fresh and bountiful, proclaiming: moral and holy “testimo- In the Torah, the ark מָ לְָך”.nies ּגֵ אּות לָבֵׁש לָבֵ ׁש יהוה עז הִתְ ַאָ ּזר, .ADONAI is upright, my rock in whom there is no flaw is sometimes called “the יהוה ֹ ,Tzadik katamar yifrah|.|, k’erez balvanon yisgeh. Sh’tulim b’veit Adonai ▶ ark of testimony” because אַ ף ִּתּכֹון ֵ ּתבֵ ל ַּבל ִּתּמֹוט. .b’h|.|atzrot eloheinu yafrih|.|u. Od y’nuvun b’seivah, d’sheinim v’ra∙ananim yihyu L’hagid ki yashar Adonai, tzuri v’lo avlatah bo. it contains the two tablets .given on Mount Sinai נָ כֹון ּכִסְאֲָך מֵאָ ז, מֵ עֹולָ ם ָ ֽאָ ּתה. Psalm 92 ָנ ׂש אּונהָ רֹות יהוה, ָנ ׂש אּונהָ רֹות קֹולָ ם, ,Adonai is sovereign, robed in splendor, girded in strength; the earth stands firm ִי ְ ׂש אּונהָ רֹות דׇּ כְיָ ם. .not to be dislodged. From earliest time You were enthroned; You are eternal ִמ ֹּקלֹות מַ ֽיִ ם ַר ִ ּבים, .The rivers rise up, Adonai, the rivers raise up their roar, the rivers raise up their waves Above the roar of the vast sea and the majestic breakers of the ocean, אַדִּ ירִ ים ִמ ְׁשּברֵ י יָ ם, .Adonai stands supreme in the heavens אַדִּ יר ַּבָּמרֹום יהוה. ,In Your house, beautiful in its holiness, Your testimonies endure ▶ ◀ עֵ דֹ ֽ תֶ יָך נֶאֶמְ נּו מ ֹאד .Adonai, for all time לבֵ ית ָך נָאֲ וָ ה ֽ ֹּק ֶדׁש, יהוה, ל ֹאֽרֶ ְך יָמִ ים. .Mi-kolot mayim rabim adirim mishb’rei yam, adir ba-marom Adonai תהלים צג .Eidotekha ne∙emnu me’od, l’veit’kha na∙avah kodesh, Adonai, l’orekh yamim ▶ Psalm 93

134 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 134 Copyright © 2016 by the Rabbinical Assembly The People Israel may the glory of Adonai ְ י הִ י כְ ב ֹו ד endure forever יהִ י כ בֹוד יהוה ל עֹולָ ם, ִיׂשְמַ ח יהוה ּב ֲמַע ָ ׂשיו. :God’s Sovereignty Life appears dismal if not The earliest .יהוה לְ ֹעולָ ם יהִ י ֵ ׁשם יהוה מ ֹברְָך מֵ ַעָ ּתה ועַ ד עֹולָ ם. An Anthology of Biblical Verses mirrored in what is more poetic additions to the liturgy were collections of ִמ ִ ּמזְרַ ח ֶ ֽ ׁש ֶמׁש עַ ד מ בֹואֹו, מ ֻה ָ ּלל ֵ ׁשם יהוה. than life. Nothing can be May the glory of Adonai endure forever; may God rejoice regarded as valuable un- in all that God created; may the name of Adonai be blessed biblical verses, such as this prayer. It is recited daily רָם עַ ל ׇ ּכל־ּגֹויִ ם יהוה, עַ ל ַהּׁשָמַ ֽיִ ם ּכבֹודֹו. less assessed in relation to .and is included in all rites יהוה ׁשִמְ ָך ל עֹולָ ם, יהוה זִכְר ָך ל דֹר וָ דֹר. ,something higher in value. now and forever. From one end of the earth to the other Humanity’s survival depends may Adonai’s name be acclaimed. God’s glory is above the A seemingly natural poetic on the conviction that there heavens, high above that of any people. Adonai, Your name flow from one verse to the next is created by the יהוה ַּבּׁשָמַ ֽיִם הֵכִ ין ּכִסְ אֹו, ּומַ לְ כּותֹו ַּב ֹּכל ָמָ ׁשֽלָ ה. is something that is worth presence of similar words ִיׂשְמ חּוָמַ ַהֽיִם ּׁשותָ גֵל הָאָ ֽרֶ ץ, ו ֹיאמ רּו ַבּגֹו םיִ יהוה מָ לָ ְך. .the price of life. It depends is eternal; Adonai, You are known in every generation upon a sense of the suprem- in consecutive verses. The contemplation of God’s יהוה מֶ ֽלֶ ְך, יהוה מָ לָ ְך, יהוה יִמְ ֹלְך ל ֹעלָם וָעֶ ד. acy of what is lasting. That Adonai established a throne in the heavens, Adonai’s sense of conviction may be dominion is over all. Let the heavens be glad and the earth power becomes a setting יהוה מֶ ֽלֶ ְך עֹולָם וָעֶ ד, אָב דּו גֹויִם מֵאַרְ צֹו. asleep, but it awakens when rejoice, as the peoples of the world declare, “Adonai reigns.” for affirming the promise challenged. In some people of the redemption of the people Israel and the defeat יהוה הֵפִ יר עֲצַ ת ּגֹויִם, הֵ נִיא מַ ְח ׁשבֹות ַע ִ ּמים. ,it lives as a sporadic wish; Adonai is sovereign, Adonai has always been sovereign in others it is a permanent Adonai will be sovereign forever and ever. Adonai is sover- of the destructive designs ַרּבֹות מַ ֲחָ ׁשבֹות ּבלֶ ב־אִ יׁש, וַעֲצַ ת יהוה הִיא תָ קּום. .concern eign forever—even as peoples pass away from God’s land. of nations. The verses quot- What we have learned ed here are: Psalm 104:31, עֲצַ ת יהוה ל עֹולָ ם ּתַעֲ מֹד, מַ ְח ׁשבֹות ִלּבֹו ל דֹר וָ דֹר. from Jewish history is that Adonai overturns peoples’ designs and foils the schemes of Psalm 113:2–4, Psalm 135:13, Psalm 103:19, 1 Chronicles ִּכי הא ּואָמַ ר ַוֶ ּיֽהִ י, הּוא ִצָ ּוה ַוּיַעֲ מֹד. if a person is not more than human then he or she is nations. Human hearts devise many plans, but God’s plans 16:31, Psalm 10:16, less than human. Judaism hold true for each generation. Adonai’s design endures Psalm 93:1, Exodus 15:18, ִי ּכבָחַ ר יהוה ּב ִצּיֹון, ִאָּוּה ל מָ ֹוׁשב לֹו. is an attempt to prove that forever; God’s counsel is for each generation. It was God who Psalm 10:16, Psalm 33:10, ,Proverbs 19:21, Psalm 33:11 ּכִי יַעֲ ֹקב ּבָחַ ר לֹו ָיּה, ִיׂשְרָאֵ ל לִסְ ֻגָּלתֹו. in order to be a human being, you have to be more spoke and brought everything into being; it was God who Psalm 33:9, Psalm 132:13, ,Psalm 135:4, Psalm 94:14 ִ יּכ ֹלא ִי ֹּטׁש יהוה ַעּמֹו, ונַחֲ לָ ת ֹוֹלא יַעֲ ֹזב. .than a single human, that commanded that they exist in order to be a people we Psalm 78:38, and Psalm have be more than a people. Adonai chose Zion, desiring it as a dwelling-place; 20:10. ◀ ו הּוא רַ חּום יֵר ַכעָ ּפֺון ו ֹלא ַיׂשְחִ ית, Israel was made to be a “holy ,ADONAI is sovereign והִ ְרָ ּבה ל ָה ִ ׁשיב ַאּפֹו וֹלא יָעִ יר ּכׇל־חֲמָ תֹו. .people.” This is the essence Adonai chose Jacob, Israel as a treasured people of its dignity and the essence Adonai will not abandon this people, will not desert the ADONAI has always been sovereign, ADONAI will יהוה הֹוׁשִֽיעָ ה, ַה ֶ ּמֽלְֶך יַעֲ ֵ נֽנּו ב יֹום קׇרְ ֵ ֽ אנּו. .of its merit. inheritors of divine favor —abraham joshua be sovereign forever ְ יהוה מֶ ֽלֶ ך, יהוה heschel God, who is compassionate, will forgive sin and not wreak and ever .מָ לָ ְך, יהוה יִמְ ְלֹך לְ עֹלָם וָעֶ ד ▶ destruction; for again and again God acts with restraint, This verse is itself a collec- refusing to let rage become all-consuming. Adonai, help us; tion of three phrases found Sovereign, answer us when we call. elsewhere in the Bible; the three phrases together are found nowhere in the Bible. .וְ ּהוא רַ ּחום יְכַ ּפֵר עָ וֺן God, who is compassionate, will forgive sin The wiping away of sin makes redemption possible. These last two verses are found frequently in Jewish liturgy, in prayers that—like this one—date from the earliest centuries of the 1st millennium C.E., and are comprised of an anthology of biblical verses. (For example, see Kedushah D’sidra, page 216, and Tah|.|anun, the weekday penitential prayers following the Amidah.) Similarly, these same verses precede the Bar’khu, the call to worship, in the weekday evening service (page 264). Knowing that God forgives our sins allows us to begin our prayers with a sense of purity.

135 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 135 Copyright © 2016 by the Rabbinical Assembly For a transliteration of Ashrei, see page 181–182. PSALM 145 (ASHREI). This psalm, which was treasured ַא ְ ׁשרֵ י יֹוׁשבֵי בֵ ֽ יתֶ ָך, עֹוד יְהַ ל ֽלּוָך ֶ ּסֽלָ ה. by the ancient rabbis, is ְרֵ ַי אׁשהָעָ ם ָ ֶׁשּכֽכָ ה ּלֹוְרֵ , ַי אׁשהָעָ ם ֶ ׁשיהוה אֱֹלהָ יו. Ashrei Joyous are they who dwell in Your house; recited thrice daily. It was תּהִלָּ ה לדָ וִ ד they shall praise You forever. in liturgical use during the Second Temple period, as attested by the Dead Sea אֲ רֹומִמְָך אֱ לֹוֶ הַ יֽלֶ ְַך,ה ּמוַאֲבָר כָ ה ׁשִמְ ָך ל עֹולָם וָעֶ ד. ;Joyous the people who are so favored Scrolls, where it appears בּ כׇ םל־י ֹואֲבָר ֶ ֽכָּך, וַאֲהַ ללָ ה ׁשִמְ ָך ל עֹולָם וָעֶ ד. .joyous the people whose God is ADONAI with a congregational response attached to each ָּגדֹול יהוה ּומְ ֻהּלָל מ ֹאד, ולִגְ ֻדָּלתֹו אֵ ין חֵ ֽקֶ ר. verse: “Blessed is Adonai דֹּור ל דֹור י ַׁשּבַח מַ ֲע ֶ ֽׂשיָך, ּוגְ בּו ֹר ֽ תֶ יָך ַיּגִֽידּו. A song of praise, of David I exalt You, my God, my sovereign; I praise Your name, always. and blessed is God’s name.” Psalm 145 begins and ends הֲ דַ ר ּכבֹוד הֹו ֽ דֶ ָך, ודִ בְרֵ י נִפְ ל ֹא ֽ תֶ יָך ָא ִֽׂשיחָ ה. .Every day I praise You, glorifying Your name, always with personal verses of praise. In between, the וֶ עֱ זּוז נֹור אֹו ֽ תֶ יָך ֹי ֵ ֽ אמרּו, ּוגְ ֻדּלָתָך אֲ ַס ּפֶ ֽר ָ ּנה. ,Great is ADONAI, greatly to be praised author affirms God’s זֵ ֽכֶ ר רַ ב טּוב ָך ַי ִֽ ּביעּו, וְצִדְקָת ָך י ַר ֵ ּנֽנּו. .though Your greatness is unfathomable One generation praises Your works to another, telling of Your mighty deeds. sovereignty and insists that God’s rule is one of love חַ ּנּון ורַ ח םּו יהוה, אֶ ֽרֶ ְך ַא ַ ּפֽיִ ם ּוגְדׇל־חָ ֽסֶ ד. I would speak of Your majestic glory and of Your wondrous acts. and compassion. Two additional verses טֹוב יהוה ַל ֹּכל, ורַחֲמָ יו עַ ל ׇ ּכל־מַ ֲע ָ ׂשיו. ;Generations speak of Your awe-inspiring deeds ,(Psalm 84:5 and 144:15) יֹוֽדּוָך יהוה ׇ ּכל־מַ ֲע ֶ ֽיָך, ׂש ֽ וַחֲסִידֶ יָך יבָר ֽכּוכָ ה. .I, too, shall recount Your greatness both of which begin with ”,the word ashrei, “joyous ּכבֹוד מַ לְ כּות ָך ֹי ֵ ֽ אמרּו, ּוגְ בּורָת ָך יְ ַד ֵ ּבֽרּו. .They recount Your great goodness, and sing of Your righteousness ,were added to the openingדִֽיעַ ל הֹולִבְנֵי הָאָדָ ם ּגבּו ֹרתָ יו, ּוכְ בֹוד הֲדַ ר מַ לְ כּותֹו. .ADONAI is merciful and compassionate, patient, and abounding in love ADONAI is good to all, and God’s mercy embraces all of creation. apparently in imitation of ,the Book of Psalms itself מַ לְ כּותָך מַ לְ כּות ׇ ּכ ֹל־עלָמִ ים, ּומֶ ְמ ַ ׁש ְל ּתָך ּבכׇ ל־דֹּור וָ דֹר. All of creation acknowledges You, and the faithful bless You. which opens with that word. The reference to סֹומֵ ְך יהוה לכׇ ַל־ה ֹּנפ לִ ים, ו זֹוקֵ ף לכׇ ַל־ה ּכפּופִ ים. ,They speak of the glory of Your sovereignty and tell of Your might proclaiming to humanity Your mighty deeds, God’s house evokes those .praying in the synagogue עֵ ינֵ י ֹכל אֵ לֶ ֽיָך י ַׂש ֵ ּבֽרּו, ו ַאָ ּתה נֹותֵ ן לָהֶם אֶ ת־אׇ כְלָ ם ּב ִעּתֹו. Psalm 115:18 was appended ּפֹותֵ ֽחַאֶ ֽ ת־יָדֶ ָך, ּו ַמ ְׂשִֽיעַ ּב לכׇל־חַי רָ צֹון. .and the glory of Your majestic sovereignty -to the end, transform צַ דִּ יק יהוה ּבכׇל־דּרָ כָ יו, וחָסִ יד ּבכׇ ל־מַ ֲע ָ ׂשיו. .Your sovereignty is eternal; Your dominion endures in every generation ADONAI supports all who falter, and lifts up all who are bent down. ing the prayer from the first-person singular to the רֹוב יהוה לכׇ ֹל־קראָ יו, ל ֹכל ֶ ֲאר ׁשיִקְרָ ֻ ֽ אהּו בֶאֱמֶ ת. plural, and thus creating a קָ ,The eyes of all look hopefully to You bridge to the five “Hallelu ר צֹון ירֵאָ יו יַ ֲע ֶ ׂשה, ַ ואֶ ת־ׁשוְעָתָ ם ִיׁשְמַ ע ו יֹוׁשִיעֵ ם. .and You provide them nourishment in its proper time Opening Your hand, You satisfy with contentment all that lives. yah” psalms that follow. -Ashrei is an alphabeti ׁשֹומֵ ר יהוה אֶ ת־ ׇ ּכ ֹל־אהֲבָ יו, ואֵ ת ּכׇל־הָ רׁשָעִ ים ַיׁשְמִ יד. cal acrostic—although it is ◀ תּ ִה ַ ּלת יהוה י ַד ֶ ּבר־ ִ ּפי, .ADONAI is righteous in all that is done, faithful to all creation ADONAI is near to all who call, to all who call sincerely. missing a verse beginning with the letter nun—and וִ יבָרֵ ְך ׇּכל־ָּבָ ׂשר ׁשֵם קׇ ְדׁשֹו ל עֹולָם וָעֶ ד. ,God fulfills the desire of those who are faithful ,thus easy to memorize תהלים קמה listening to their cries, rescuing them. which may help to explain its popularity in Jewish וַאֲ נַֽחְ נּונבָרֵ ְך ָיּה, מֵ ַעָ ּתה ועַ ד עֹולָ ם. הַ ל לּוָיּה. ,ADONAI watches over all who love the Holy One but will destroy all the wicked. liturgy. Many readers relate to individual verses more than to the literary flow of the whole poem. It is the only psalm explicitly called a ▶ My mouth shall utter praise of ADONAI. t’hillah, “a song of praise,” though the entire Book of Psalms is called by the plural Sefer T’hillim. .The Hebrew word covers a spectrum of emotions: happy, blessed, contented . אַ ׁ ְ שרֵ י May all that is mortal praise God’s name forever and ever. Joyous Psalm 145 .This verse marks a turning point in the psalm . ֹסומֵ ְך יהוה לְכׇ ל־הַ ּנֹפְ לִ ים ADONAI supports all who falter Until now, the poet has praised God’s greatness and splendor; now, the focus shifts to God’s concern for those We shall praise ADONAI now and always. Halleluyah! in need. Here, God’s sovereignty is primarily manifest in love and care. ׇ . In Psalm 145, there are no references to the Temple, to Israel, or to historicalכּ ל ־ ָבּ ָ ׂשר All that is mortal events. God is here depicted as the sovereign of the world who cares for all creatures.

136 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 136 Copyright © 2016 by the Rabbinical Assembly Adonai Secures Justice Halleluyah! Praise God. PSALMS 146–150 consti- ,tute a series of five psalms הַ ל לוּיָ הּ. each opening and closing הַ ללִי נַ ְפׁשִי אֶ ת־יהוה. .Ethics is not the corollary I will praise ADONAI of the vision of God; it is I will praise ADONAI as long as I live, with the compound word that very vision. Ethics ;”hallelu-yah, “praise God אֲהַ ללָ ה יהוה ּב ַחּיָי, אֲ ַזרָ ּמה לֵאֹלהַ י ּבעֹודִ י. .sing to my God as long as I am here is an optic, such that these psalms bring the Book of Psalms to an exuberant אַ ל ִ ּת בְט חבִנְדִ ּויבִ ים, ּבבֶ ן־אָדָ ם ׁשֶאֵ ין לֹו ת ׁשּועָ ה. ,everything I know of Do not put your trust in the high and mighty God and everything I people who cannot save even themselves; conclusion. Rabbi Yose (2nd ֵ ּתצֵ א רּוחֹוֻ ָיב ׁשלאַדְמָ תֹו, can hear of God’s word century, the Land of Israel) and reasonably say to their breath will depart, -considered it a meritori ַּבּיֹום הַ הא ּואָב דּו ֶע ְׁש ֹּת ֹנתָ יו. God must find an ethical they will return to the earth from which they came, ous practice to recite these expression. In the Holy and on that day, their schemes will come to naught. psalms, along with Psalm ַאׁשְרֵ י ׁשֶאֵ ל יַעֲ ֹקב ּבעֶזְ רֹו, ִ ׂשבְ רֹו לעַ יהוה אֱֹלהָ יו. Ark from which the 145, each day (Babylonian voice of God is heard by .(Talmud, Shabbat 118b ֹע ֶ ׂשה ָמַׁשֽיִם וָאָ ֽרֶ ץ, אֶ ַת־הּיָם ואֶ ת־ ׇ ּכ ֲל־א ֶ ׁשר ָ ּבם, ,Blessed is the person whose help is Jacob’s God Moses, there are only the These psalms constitute a tablets of the Law.... The who looks with hope to ADONAI -celebratory way of prepar ַה ֹּׁשמֵר אֱמֶ ת ל עֹולָ ם. knowledge of God comes who created heaven and earth, ing for the formal morning ֹע ֶ ׂשה ִמ ְׁשָ ּפט לַ ֲעׁשּוקִ ים, ֹנתֵ ן לֶ ֽחֶ ם לָר עֵבִ ים, ,to us like a commandment the sea and all that is within it; service, and by the end of like a mitzvah. To know the 1st millennium they had יהוה ַמ ִ ּתיר אֲ סּורִ ים, יהוה ֹּפקֵ ֽחַ עִ וְרִ ים, God is to know what must ADONAI keeps faith forever, became a statutory part be done.... The justice ,of the morning prayers יהוה ֹזקֵ ף ּכפּופִ ים, יהוה ֹאהֵב צַדִּיקִ ים. ,secures justice for the oppressed rendered to the Other, provides food for the hungry; forming the core of P’sukei ◀ יהוה ֹׁשמֵר אֶ ת־ּגֵרִ ים, my neighbor, gives me an D’zimra, the “Verses of unsurpassable proximity releases the bound from their chains, .(Song” (Sofrim 17:11 יָ תֹום ואַ לְמָ נָה י עֹודֵ ד, ודֶ ֽרֶ ְך רׁשָעִ ים י ַעֵ ּות. to God. -The five psalms are in יִמְ ֹלְך יהוה ל עֹולָם, אֱֹלהַ ֽיִ ְך ִצּיֹון ל דֹר וָ דֹר. ,gives sight to the blind —Emmanuel Levinas straightens those bent low, terconnected. For example, God is described in Psalm הַ ל ל ּו ָ י ּה . ;and loves those who act justly as ruling justly and 146 תהלים קמו ▶ ADONAI cares for the stranger, teaching just laws to Israel; sustains the orphan and the widow, in Psalms 147 and 148, as blocks the path of the wicked— redeeming the people Israel; and in Psalm 149, as commissioning the people Israel to bring the corrupt rulers of the world to justice. Psalms 146–149 all touch on universal themes, but each ADONAI shall reign forever; ends by describing the special relation of God to Israel. The final psalm, 150, begins with Israel’s your God, O Zion, from generation to generation. praises of God and concludes with a universal chorus: “Let every breath be praise of God.” Praise God, halleluyah! Psalm 146 consists of two parts: the first exhorts against putting one’s faith in human beings, Psalm 146 even the most powerful, and the second contrasts God’s justice and compassion with corrupt human institutions. This second section is set off by the same word so central to the previous prayer, ashrei, meaning happy, blessed, and contented. The imagery is from Genesis, where Adam is . ָ י ׁ ֻ שב ְ ל אַ דְ מָ ת ֹו They will return to the earth told that he “will return to the earth, for from it you were taken: for dust you are, and to dust you shall return” (Genesis 3:19). This is the only time this phrase is used in the Bible, and it is hard to say .אֵ ל יַעֲ קֹב JACOB’S GOD why it is used here. Perhaps it is due to the fact that Jacob is a figure who suffered and died in a foreign land and yet kept faith and hope. The people Israel, suffering yet hopeful, are Jacob’s descendants. God is portrayed as compassionate, seeking justice .יהוה מַ ִּ תיר אֲ ּסורִ ים releases the bound for the weak, unlike powerful human beings whose plans may be self-serving. The qualities attributed to God in this psalm form the basis of several of the morning b’rakhot (pages 103–104). יהוה ׁשֹמֵ ר אֶ ת ־ ADONAI cares for the stranger, sustains the orphan and the widow In biblical society, these were the three groups least able to fend for . ֵ ּגרִ י ם יָ ֹתו ם וְ אַ לְמָ נָ ה יְ ֹעו דֵ ד themselves.

137 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 137 Copyright © 2016 by the Rabbinical Assembly Halleluyah! Praise God. PSALM 147 is a complex mix ,of a hymn to God’s power הַ ל לוּיָ הּ. an assertion of God’s moral ִ ּכי טֹוב ַזּמרָה אֱֹלהֵ ֽינּו, ּכִי נָעִ ים נָאוָ ה ת ִהָ ּלה. .How good to sing to our God sweet and delightful words of praise behavior, and praise of the divine teaching given to ּבֹונֵה י ר ָ ּוׁשלַֽיִ ם יהוה, נִדְחֵ י ִיׂשְרָאֵ ל י ַכ ֵ ּנס. ;ADONAI will rebuild Jerusalem, gather in the dispersed people of Israel Israel as its treasure. The הָ רֹופֵ א ִל ְ ׁש ֽבּורֵ י לֵ ב ּומְ ַח ֵּבׁש ל ַע ּצבֹותָ ם, ,the one who heals the broken-hearted, and binds their wounds the one who counts the stars and names each and every one of them psalm is composed of three parts. The psalm intermixes מֹונֶה מִ ְסָ ּפר ַלּכֹוכָבִ ים, ל ֻכָ ּלם ֵ ׁשמת ֹויִקְרָ א. is our great sovereign, infinitely powerful. the promise of the restoration of Jerusalem with praise ָּגדֹול אֲ דֹונֵ ֽינּו ורַ ב ֹּכֽחַ , לִתְ בּונָ תֹו אֵ ין מִ ְסָ ּפר. .God’s designs are beyond recounting ADONAI gives heart to the humble and throws the wicked to the ground. of God’s love to come. Those -who currently exercise do מ עֹודֵ ד עֲ נָוִ ים יהוה, ַמ ְׁש ִ ּפיל רָעִ ׁשים עֲדֵי אָ ֽרֶ ץ. minion will be defeated, for עֱ נּו לַ יהוה ּבתֹודָ ה, ַז ּמר ּולֵאֹלהֵ ֽינּו ּב ִכּננּוֹר, ,Call out to ADONAI in thanksgiving in the mind of the psalmist, acting justly represents true הַמ ַכ ֶ ּסה ׁשָמַ ֽיִ ם ּב ֵ עָבִ כִ יןים, ַהּמלָאָ ֽרֶץ מָטָ ר, and with the music of the lyre sing to God .power ַ ַהצְמִֽיחַּמ הָרִ ים חָצִ יר, ,who covers the heavens with clouds providing rain for the earth that grass may flourish on the hillsides— heals the broken-hearted In the .הָ ֹרופֵ א לִ ׁ ְ שבֽ ּורֵ י לֵ ב תֵ נֹון לִבְהֵמָ ה לַחְ ָמּה, לִבְנֵ י ֹערֵ ב ֶ ֲאר ׁשיִקְרָ ֽ אּו. .food for livestock and for the raven’s crying nestlings same breath, the psalmist ֹלא בִגְ בּורַ ת ַהּסּוס ָ ְיֶחּפץ, ֹלא ב קֵ יׁשֹו הָאִ יׁש יִרְ צֶ ה, ,Victorious chariots do not please God exalts God’s strength and .God’s compassion רֹוצֶ ה יהוה אֶ ת־ירֵאָ יו, אֶ ת־הַמ יַחֲ לִ ים לחַסְ דֹּו. .nor is it the warrior’s strong arms that God desires ADONAI desires those who revere the Divine, names each and every לְ כֻ ָ ּלם ׁ ֵ שמ ֹו ת one of them ַׁשּבחִ י י ר ָ ּוׁשלַֽיִם אֶ ת־יהוה, הַ ללִיאֶֹלהַ ֽיִ ְך ִצּיֹון. .those who look to God’s love and kindness Abraham Isaac Kook . ִ י קְ רָ א ִ ּכי ִחַ ּזק ּברִיחֵ י ׁשעָרָ ֽיִ ְך, ּבֵרַ ְך ּבָנַֽיִ ְך ּבקִ ְר ֵ ּבְך. O Jerusalem, sing the praises of ADONAI; Zion, celebrate your God. (1865–1935, the Land of Israel) comments on God’s ַהָ ּׂשם ּגבּולֵ ְך ָ ׁשלֹום, חֵ ֽלֶ ב ִח ִ ּטים ַי ְׂשּבִיעֵ ְך, ,For God has strengthened the posts of your gates ability to name each and every star and keep them all in ַהלֵ ֽחַֹּׁש אִמְרָאָ תֹוֽרֶ ץ, עַ ד מ הֵרָ ה יָץר ּודּ בָ רֹו, ,blessed your children within, brought peace to your borders place. From this, he derives ַה ֹּנתֵ ן ֶ ׁשֽלֶ ג ַּכָ ּצֽמֶ ר, ּכפֹור ּכָאֵ ֽפֶ ר י ַפֵ ּזר, .and satisfied you with the fat of the harvest a lesson about the people Israel, who are compared to ַמ ְ ׁשלִ יְך קַרְ חֹו כ ִ ִפּתים, לִפְנֵי קָרָ תֹו מִ י יַעֲ מֹד, ;God sends the divine word to earth how quickly these commands are obeyed: the stars (Genesis 15:5): each person has an individual ְ ִיׁשלַח דּ בָ רֹו ויַמְסֵ ם, ַי ֵּׁשב רּוחֹו ִיּז לּומָ ֽיִ ם, snow piles up like fleece, frost spreads like ash, purpose and dream, but is ִ ַמידּג דּ בָרָ יו ליַעֲ ֹקב, ֻח ָ ּקיו ּו ִמ ְׁשּפָטָ יו ל ִיׂשְרָאֵ ל. hailstones are tossed like crumbs— ◀ also a part of the collective ;destiny of the people Israel ֹלא ָ ֽעָ ׂשה כֵ ן לכׇ ל־ּגֹוי, ּו ִמ ְׁשּפָטִ ים ַל ּבידָ עּום. —?who could withstand the cold each adds something new .and special to the collective הַ ל לּוָיּה. ;then word is sent for the ice to melt תהלים קמז .winds cease blowing and water flows warrior’s strong arms The Hebrew . בְ שׁ� ֹ ו קֵ י הָ אִ י ׁש ,God enunciates commands to Jacob ▶ shok usually means “thigh,” and thus it may refer here to the soldier’s ability to run swiftly precepts and just decrees to the people Israel. after the enemy. It can also sometimes refer to the shoulder, which seems more reason- No other nation has been so provided; able in this context: the warrior shoots arrows from his shoulder or throws spears with his they do not know of just decrees. powerful arms, while riding the horse or chariot. ,The same Hebrew word d’varo .מַ ִ ּגיד ְ ּדבָרָ יו לְיַעֲ קֹב Praise God, halleluyah! god enunciates commands to Jacob Psalm 147 literally “[God’s] word,” appeared above referring to the ice, which God melts with speech. The speech of God is “heard” both in nature and in the teachings of Torah. The psalmist argues that the people Israel’s strength .לֹא עָ ֽ ָ ׂשה כֵ ן לְכׇ ּל־ג ֹוי No other nation lies in its commitment to justice, in its imitation of God’s concern for the poor and the vulnerable. In contrast, other nations presume that strength lies in military might.

138 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning service Siddur· verses of song Lev Shalem for Shabbat and Festivals 138 Copyright © 2016 by the Rabbinical Assembly The Wonders Halleluyah! Praise God. PSALM 148. As we approach the conclusion of the Book הַ ל לוּיָ הּ. -of Psalms and of the morn הַ ל לּו אֶ ת־יהוה מִ ן ַהּׁשָמַ ֽיִם, הַ ל ֽלּוהּו ַּב ּמרֹומִ ים. ,of Creation From the heavens, offer praise to ADONAI Why is the sky blue? on high, offer praise: ing recitation of songs of Among the wavelengths of -praise, the rhythmic inten הַ ל ֽלּו כׇ הּול־מַ לְאָ כָ יו, הַ ל ֽלּוהּו ּכׇל־צבָאָ יו, ,all angels, offer praise to God light in the sun’s spectrum, sity increases. The key word halleluyah, “praise Yah,” or הַ ל ֽלּוהּו ֶ ֽ ׁש ֶמׁש ויָרֵ ֽחַ, הַ ל ֽלּוהּו ׇּכל־ ּֽכֹוכבֵ י אֹור, ,blue oscillates at the high- all the hosts of heaven, offer praise to God some other form of the הַ ל ֽלּוהּו ׁשמֵ י ַהּׁשָמָ ֽיִם, ו ַה ַ ּמֽיִ ם ֲא ֶ ׁשר מֵעַ ל ַהּׁשָמָ ֽיִ ם. ,est frequency and is, there- sun and moon, offer praise to God fore, scattered effectively bright stars offer praise to God, root h-l-l, “praise,” appears .twelve times in this psalm יהַ ל לּו אֶ ת־ ֵ ׁשם יהוה, ִּכי הּוא ִָהצ ּוונִבְרָ ֽ אּו, by molecules of air in our atmosphere. This turns the highest heavens and waters above, offer praise to God; Using short, rhythmic, stac- cato phrases, the psalmist ַוּיַעֲמִידֵ ם לָעַ ד ל עֹולָם, חׇ ןק־נָתַ וֹלא יַעֲ בֹור. .sky blue. To me, this seems may all praise the name ADONAI more amazing than ancient For God commanded they be born, calls upon all creatures and all parts of the universe to הַ אֶ ל לּות־יהוה מִ ן הָאָ ֽרֶ ץ, ַּת ִ ּנינִ ים וכׇ ל־ ּת ֹהמֹות. Mesopotamian and biblical beliefs that the sky is blue set them in their places forever, join in praise of the creator. The psalm is divided into ֵאׁש ּובָרָ ד ֶ ׁשֽלֶג וקִ יטֹוחַר, ֽרּוסעָרָ ה ֹעָה ׂשד בָ רֹו. .because of all the water up and fixed the boundaries they never cross two parts, which describe הֶהָרִ ים וכׇ ל־ּגבָ עֹות, עֵ ץ ּפרִ י וכׇ ל־אֲרָ זִ ים. there. What science shows us about the evolution of On earth, offer praise to ADONAI: the fullness of praise of- our universe and our selves fered in heaven and on הַ ַחּיָה וכׇ ל־ּבהֵמָה, רֶ ֽ ֶמׂש ו ִצּפֹור ּכָנָ ף. ,sea monsters and ocean’s deep is as awesome to me as earth. In the first part, the heavens and all that they מַ לְכֵי אֶ ֽרֶ ץ וכׇ ל־ל ֻא ִ ּמים, ׂשָרִ ים וכׇ ל־ ֹׁשפטֵי אָ ֽרֶ ץ. ,Genesis or the Kabbalah. lightning and hail, snow and sandstorms contain are called upon ַּבחּורִ ים וגַ ם ּבתּולת,ֹו זקֵ נִ ים עִ ם נעָרִ ים. ,DANIEL MATT raging winds obeying God’s command— hills and high mountains, to offer praise; then the earth and all its creatures יהַ ל לּו אֶ ת־ ֵ ׁשם יהוה, ִ ּכי ִנ ְׂש ָ ּגב ׁשמֹו לבַ דֹּו, fruit trees and evergreens, are enjoined to do likewise. The psalm draws to a close הֹוֽדֹו עַל אֶ ֽרֶ ץ וׁשָמָ ֽיִ ם. ,beasts and every kind of cattle crawling things and winged birds, with the entire human family praising God, and then ◀ ַוּיָֽרֶם קֶ ֽרֶ ן ל ַעּמֹו ּת ִהּלָה לכׇל־חֲסִידָ יו, sovereigns of the world and their peoples, ends with God’s praise of .the people Israel לִבְנֵ י ִיׂשְרָאֵל עַם ק ֹרבֹו, הַ ל לּוָיּה. ,powerful princes and judges in the land חׇ ק־ ָ נ תַ ן fixed the boundaries they never cross תהלים קמח ,innocent and adolescent boys and girls In this image, each sphere of heaven . וְ ל ֹ א ַ י עֲ ב ֹו ר ,elders and youths offer up praise to the name ADONAI, occupies a different level. Stars, for instance, can move within their own sphere but not above for God’s name alone is to be exalted, or below, lest they collide with other heavenly whose splendor extends over heaven and earth. objects. The Hebrew word describes . קִ י ט ֹו ר sandstorms ▶ May God raise the horn of our people a smokelike plume rising from earth to the sky, in praise of the faithful, and the context implies some condition related the children of Israel, to weather, though the specific referent is an educated guess. beloved of the Divine. Literally “cedars,” the most . אֲ רָ ִ ז י ם Praise God, halleluyah! evergreens sturdy evergreen in the Middle East. The contrast is Psalm 148 critical here: fruit trees are seasonal but their produce is significant, while cedars are evergreens but produce no fruit. The idea of totality is expressed through a series of contrasts: wild and domesti cated animals, rulers and subjects, young and old. ,More literally . עַ ם קְ רֹ ב ֹו beloved of the Divine “those who are close to the Divine.”

139 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 139 Copyright © 2016 by the Rabbinical Assembly Other Peoples Halleluyah! Praise God. Psalm 149. This psalm helps build toward the הַ ל לוּיָ הּ. exultant crescendo of the ִֽ ׁשירּו לַ ִ יהוה ירׁש חָ ָדׁש, ּת ִהָּלתֹו ּבִקְהַל חֲסִידִ ים. ,To be a holy nation meant, in Sing to ADONAI a new song the first place, to be separated praise God amidst the congregation of the faithful. final psalm. The first half from the pollution of the of the poem is replete with ִיׂשְמַ ח ִיׂשְרָאֵ ל ּב ֹע ָ ׂשיו, ּבנֵ י ִצּיֹון יָ גִֽילּו במַ ְלָ ּכם. ,Let Israel rejoice with its maker nations. In biblical terms this synonyms for song and rejoicing. Then the poet יהַ ל לּו ׁש מֹובמָ חֹול, ּב ֹתף ו ִכּננּוֹר י ַז ּמרּו לֹו. .pollution consisted of idolatry the children of Zion celebrate their sovereign and its concomitant moral Let them praise God’s name in dance enunciates a vision of an ִּכי רֹוצֶ ה יהוה ּב ַע, ּמֹויפָאֵ ר עֲ נָוִ ים ִּביׁשּועָ ה. corruption—the two being endtime when justice is indissolubly bound in biblical and sing to God with timbrel and lyre. executed and corruption is יַעְ ל זּו חֲסִידִ ים ּבכָ בֹוד, י ַר ּננּו עַ ל ִמ ְׁש ּכבֹותָ ם. thought. [But equally,] the For ADONAI loves this people, repaid with the appropri- kinship of all people as the ate punishment. Israel, the רֹומ מֹות אֵ ל ּבִגְ רֹונָם, וחֶ ֽרֶ ב ִ ּפ ִיפּייּוֹת ּביָדָ ם. .and will crown the humbled with deliverance descendants of one father and symbol of the oppressed, לַ ֲעת ׂשֹונקָמָ ה ַּבּגֹויִ ם, ּתֹוכֵ חֹות ַ ּבלְ ֻא ִ ּמים. ,the creatures of one Creator Honored, the faithful shall rejoice will wage this war for impressed itself upon the .justice ◀ לֶאְ סֹר מַ לְכֵיהֶ ם ּבִז ִ ּקים ונִ ְכּבדֵ יהֶ ם ּבכַבְלֵי בַרְ זֶ ל. .exulting as they recline upon their couches Hebrew imagination. How The . בְ מָ ח ֹו ל in dance לַ ֲעׂשֹות ּבָהֶ ם ִמ ְׁשָ ּפט ָ ב,ּכ תּוהָדָ ר הּוא לכׇל־חֲסִידָ יו. can I ignore the rightful claim With high praise of God on their lips of my servant, cries Job, “Did and a double-edged sword in their hands, accompaniment of instrumental music and dance הַ ל לּוָיּה. not he who made me in the they shall exact retribution of the nations, represents the height of תהלים קמט belly make him? Did not One fashion us both in the womb?” chastising the peoples of the world, joyful expression. Famously, (Job 31:15). This passage so locking their rulers in cuffs, King David danced—leap- worked upon the Palestinian ▶ ing and whirling—before the ark as it was sage, Rabbi Yoḥanan, that their princes in iron chains, brought to Jerusalem. “Whatever food he partook to carry out the decrees of justice. as they recline . Festive meals עַ ל מִ ׁ ְ ש ְ ּ כ ב ֹו תָ ם ”of he shared with his servant Then shall all the faithful be glorified! were celebrated with the participants lounging (Talmud of the Land of Israel, on couches. Ketubot 5:5). Praise God, halleluyah! ְ ו חֶ ֽ רֶ ב The myth of one mankind Psalm 149 A double-edged sword in their hands The image of vengeance invoked .ּפ ִּיפִיֹות בְּיָדָם under one God in primeval times—from Adam to the in this psalm might be explained by its next- Tower-builders—pressed for a complementary to-last line, where the poet evokes the promise vision of a reunited mankind under God at the end of justice. Oppression is a product of injustice of time. The author of that vision was the prophet that must be fought. Isaiah [and that vision was taken up by the later The . ֶ ל אְ סֹ ר מַ ְ ל כֵ י הֶ ם prophets]. The promise of a glorious denouement locking their rulers to human history, in which Israel’s faith and stead- midrash points out that it is the rulers of these fastness to its covenant would be vindicated and nations who are to be punished, but not the all men would join hands with it in subservience to peoples—because it is the rulers who have led their common Creator, were a beacon of hope in these people astray (Midrash on Psalms). the vale of gloom and tears through which Israel walked for centuries. —Moshe Greenberg

Double-Edged Sword What is the double-edged sword the people Israel were given? This is the Torah—both the Written Torah and the Oral Torah. And what battles do they fight? These are the arguments over the meaning of Torah: how should we act? how should we exercise judgment? —numbers rabbah

140 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 140 Copyright © 2016 by the Rabbinical Assembly Psalm 150: An Halleluyah! Praise God. PSALM 150. This psalm brings the Book of Psalms הַ ל לוּיָ הּ, to an exultant close. The הַ ל לּו אֵ ל ּבקׇ ְדׁשֹו, הַ ל ֽלּוהּו ּבִרְקִֽיעַ ֻעּזֹו. .Interpretive Translation Praise God in the sanctuary Praise God in the depths Praise God in the heavens, the seat of God’s power. Book of Psalms begins with of the universe; -the praise of the single righ הַ ל ֽלּוהּו בִגְ בּו ֹרתָ יו, הַ ל ֽלּוהּו ּכ ֹרב ּגֻדְ לֹו. .Praise God at the triumph of the Divine praise God in the human teous individual, “Blessed is the one who does not walk הַ ל ֽלּוהּו ּבתֵ ֽקַ ע ׁשֹופָ ר, הַ ל ֽלּוהּו ּבנֵ ֽבֶל ו ִכּננּוֹר. .heart. Praise God in accord with the greatness of God ”in the way of the wicked הַ ל ֽלּוהּו ּב ֹתף ּומָ חֹול, הַ ל ֽלּוהּו ּב ִמ ִ ּנים ועֻ גָ ב. .Praise God’s power and Praise God with the call of the shofar beauty, Praise God with the harp and the lyre. (Psalm 1:1), and concludes with every living being הַ ל ֽלּוהּו בצִ לְצלֵ י ָ ׁשֽמַ ע, הַ ל ֽלּוהּו ּבצִ לְצלֵ י ת רּועָ ה. ,for God’s all-feeling fathomless love. Praise God with timbrel and dance. praising God. ◀ ֹּכל ַה ּנׁשָמָ ה ּת ַה ֵ ּלל ָיּה, הַ ל לּוָיּה. .Praise God with drums and Praise God with flute and strings trumpets, Bless ADONAI, always ְ ֹּכל ַה ּנׁשָמָ ה ּת ַה ֵ ּלל ָיּה, הַ ל לּוָיּה. The Book .בָּ ּרוך יהוה לְ ֹעולָ ם .with string quartets and Praise God with crashing cymbals of Psalms is composed of תהלים קנ .guitars. Praise God with rousing cymbals Praise God in market and ▶ Let every breath be praise of God; five smaller “books”; each workplace, of the first four conclude with computer, with ham- halleluyah, praise God. with a blessing. Two of mer and nails. Let every breath be praise of God; those blessings, Psalms and 72:18–19, are 89:53 בָּ ר וּ ְך יהוה ל לָם,ע ֹואָמֵ ן ואָמֵ ן. Praise God in bedroom praise God, halleluyah! and kitchen; quoted here, to conclude בָּ ר וּ ְך יהוה ִמ ִּצּיֹון, ֹׁשכֵן י ר ָ ּוׁשלָֽיִם, הַ ל לּוָיּה. .Hal’luyah praise God with pots and the morning recitation of -the Davidic psalms. Be בָּ ר וּ ְךיהוה אֱֹלהִ ים אֱֹלהֵ י ִיׂשְרָאֵ ל, ֹע ֵ ׂשה נִפְלָ אֹות לבַ דֹּו. .pans. Hal’lu El b’kodsho, hal’luhu birkia uzo Praise God in the temple Hal’luhu vi-g’vurotav, hal’luhu k’rov gudlo. tween these two, another -verse (Psalm 135:21) is add ◀ וּ ר בָ וּ ְך ֵ ׁשם ּכבֹודֹו ל עֹולָ ם, .of the present; Hal’luhu b’teika shofar, hal’luhu b’nevel v’khinor let every breath be God’s Hal’luhu b’tof u-mah|.|ol, hal’luhu b’minim v’ugav. ed, specifying that Adonai is the God of Israel—much ו ִי ָ ּמלֵא כ בֹודֹו אֶ ל ת־ ֹּכהָאָ ֽרֶ ץ, praise. Hal’luhu v’tziltz’lei shama, hal’luhu b’tziltz’lei t’ruah. like a letter’s address onאָ מֵ ן ו אָ מֵ ן . STEPHEN MITCHELL— Kol ha-n’shamah t’hallel yah, hal’luyah. an envelope. The selected Kol ha-n’shamah t’hallel yah, hal’luyah. verses all begin with the ”.page 145. word barukh, “blessed , ִ נ שְׁ מַ ת Psalm 150 Some congregations continue with Thus, just as we began P’sukei D’zimra with a mul- CONCLUSION OF THE SELECTION OF PSALMS tiple repetition of “blessed” in Barukh She-amar Bless ADONAI, always, amen and amen. (page 122), so too, here, we repeat that word with From Zion, bless ADONAI who dwells in Jerusalem; multiple verses. The oldest versions of P’sukei D’zimra ended here, and so the opening and clos- praise God, halleluyah. ing verses of this paragraph form a conclusion by Bless ADONAI, the God of Israel, repeating the affirmative response, “Amen.” who alone does wondrous things. ▶ Blessed be God’s glorious name, always; and may God’s glory encompass the entire world. Amen and amen.

Some congregations continue with Nishmat, page 145.

141 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 141 Copyright © 2016 by the Rabbinical Assembly From Individual It is customary to stand through the bottom of page 144. It is customary to stand through the bottom of page 144. David’s Final Prayer. Originally, P’sukei D’zimra consisted only of selections י וַ ְ ֽ בָ רֶ ְך דָּ וִ יד אֶ ת־יהוה לעֵ ינֵ י ׇ ּכ ַל־ה ָ ּקהָ ל ַו ֹּיֽאמֶ ר דָּ וִ יד: to Community david’s final prayer Awakening to a new day, David praised ADONAI in the presence of all the assembled, from the Book of Psalms; ָּברּוְך ָ ַאהּת יהוה אֱֹלהֵ י ִיׂשְרָאֵל אָבִֽ ינּו, מֵ עֹולָם ועַ ד we began by reciting saying: From the beginning of time to the end of time, blessed later, a series of biblical prayers, beginning here עֹולָ ם. ל ָך יהוה ַה ּגֻדּלָה ו ַה ּגבּורָ ה ו ַה ִ ּתפְאֶ ֽרֶ ת ו ַה ֵ ּנֽצַ ח modeh/modah ani, “I thank You,” in the singular. Now, are You ADONAI, God of our ancestor Israel. Yours, ADONAI, and culminating with the .Song at the Sea, was added והַ הֹוד, ִ ּכי ֹכל ַּבּׁשָמַ ֽיִ ם ּובָאָ ֽרֶ ץ, ל ָך יהוה ַַמְ הּמלָכָ ה at the conclusion of P’sukei is the greatness, the strength and the glory, the triumph and D’zimra, our collective -In these additions we re ו ַהּמִתְ ַנ ֵ ּׂשא ל כל ל ֹר .א ׁשוהָ ֽע ֶ ׁשר ו ַהָ ּכבֹוד ִמּלפָנֶ ֽיָך, .the splendor—for everything in heaven and on earth is Yours awareness and connection ֹ ֹ experience our collective history: Abram’s leaving his ו ַאָ ּתה מ ֵ ֹוׁשל ַּב ֹּכל, ּובְ יָד ָך ֹּכֽחַ ּוגְ בּורָ ה, ּובְ יָד ָך לגַדֵּ ל to each other has been Sovereignty is Yours; You are raised up above all. Wealth and truly “awakened” and so honor come from You; You rule over all. In Your hands are home and setting out for ּולְ ַחֵ ּזק ַל ֹּכל. ו ַעָהּת אֱֹלהֵ ֽינּו מֹודִ ים אֲ נַֽחְ נּו לָ ְך, we can say modim anaḥnu strength and deliverance; it is in Your power to give strength an unknown destination, the exodus from Egypt, and ּומְ הַ ללִ ים ל ֵׁשם ִ ּתפְאַ ְר ֶֽ ּתָך. lakh, “we thank You,” in the plural. We are thus to all and to make everything flourish. Now we thank You, our the nation’s arrival in the .promised land דברי הימים א, כט:י-יג .ready for the formal call to God, and celebrate Your glorious name ְ prayer, Bar’khu (page 149), 1 Chronicles 29:10–13 ַ ו ְ י .ב ָ ֽ רֶ ך ָ ּד ִ ו י ד to which we respond as a David praised community. This passage from 1 Chron- icles forms part of David’s אַתָּ ה הוּאיהוה ֽ לבַדֶּ ָך, ַאָ ּתה ָע ִֽׂשיתָ אֶ ַת־הּׁשָמַ ֽיִ ם, Y ou, ADONAI alone, are the God who formed the sky, the last speech—his will and testament—as he handsָמַ ׁשמֵ ֽיִם י ַהּׁשוכׇל־צבָאָם, הָאָ ֽרֶ ץ וכׇ ֶ ֲל־אר ׁשעָ לֶ ֽיהָ , Changed His Name heavens above and all their hosts, the earth and everything his kingdom over to his ַהַּי ִ ּמים וכׇ ֲל־א ֶ ׁשר ּבָהֶם, ו ַאּתָה מ ַחּיֶה אֶ ת־ ֻּכָ ּלם, to Abraham upon it, the seas and all within them. You grant existence to According to the Babylo- everything; even the hosts of heaven need bow to You. son Solomon. Having just read selections from ּוצְבָ א ַהּׁשָמַ ֽיִם ל ָך ִמ ְׁשּתַחֲ וִ ים. ◀ ַאָּתה הּוא יהוה nian Talmud (Berakhkot 13a), Abraham’s name was the psalms of David, we changed because “in the You, ADONAI, are God; it was You who chose Abram, took him begin the closing section הָאֱֹלהִ ים ֲא ֶ ׁשר ּבָחַ ֽ ְרָ ּת ּבאַבְרָ ם, ו הֹוצֵ אתֹו מֵ אּור ַּכׂשְדִּ ים, beginning, he was a leader of out of Ur of the Chaldees, changed his name to Abraham, and of P’sukei D’zimra, Verses ו ַ ֽׂש ְמָ ּת ׁשמֹו מָ אַבְרָהָ צָ ם, ּוֽאתָ אֶ ת־לבָ בֹונֶאֱמָ ן לפָנֶ ֽיָך. Aram [i.e., av ram], and at the end, he was a leader of found him faithful. of Song, with David’s own .concluding words וכָ רֹות ִעּמֹו ַהּברִ ית לָתֵת אֶ ת־אֶ ֽרֶ ץ ַהּכנַעֲ נִי הַ ִחִי ּתהָאֱ מֹרִ י the whole world [avraham = av hamon, father of mul- You made a covenant with him, giving him the land of the blessed are You adonai titudes, Genesis 17:5].” The This is one . ְ ו ַה ּפִרּזִי והַ יְ בּוסִ י ו ַה ִ ּגְר ָּג ִ ׁשי לָתֵ ת לזַרְ ָ עֹו, ַֽקֶםוּת אֶ ת־דּ ֽ בָרֶ יָך בָּ ּרוך אַ ָּ תה יהוה ancient rabbis taught that Canaanites, the Hittites, the Amorites, the Perizites, the of only two times that this ּכִי צַדִּ יק ָ ֽאָ ּתה. ַו ֵ ּתֽרֶא אֶ ת־עְׇ נִי אֲ ֹבתֵ ֽ ינּומִ ּבצְרָ ֽיִ ם, .except when directly quoting Jebusites, and the Girgashites, to pass on to his descendants Scripture, it is expressly for- phrase, which became the formula for all Jewish ואֶ ת־זַעֲקָתָ ם ׁשָמַ ֽ ְעָּת עַ ל יַ ם סּוף. ַו ִּת ֵ ּתן ֹא ֹתת -bidden to refer to Abraham You kept Your word, for You are righteous. You saw the suf by his former name. fering of our ancestors in Egypt and heard their cry at the b’rakhot, is found in the Bible. (The other is Psalm ּומֹפתִ ים ּבפַרְ ֹעה, ּובְכׇל־עֲבָדָ יו ּובְכׇל־עַם אַרְ צֹו, This is the import of Sea of Reeds. You confronted Pharaoh, his court, and the 119:12.) God’s directive to change ּכִי יָדַ ֽ ְעָ ּת ּכִי הֵ זִֽידּו עֲ לֵיהֶ ם, ַו ַ ֽ ּת ַעׂש ל ָך ֵ ׁשם ּכ ַהּיֹום ַהֶ ּזה. entire Egyptian nation with signs and wonders—for You knew מ ֹו דִ י ם Abram,” which signifies We thank You“ These became the . אֲנַ ֽ חְ נ ּו לָ ְך ◀ ו ַהָ ּים ּבָקַֽ ְעָ ּת לִפְנֵיהֶ ם ַוּיַעַבְ רּו ב תֹוְך ַהָ ּים ַּבַּיָּבָ ׁשה, leadership of the single how they had oppressed Your people, and in this way You are -first words of the second ואֶ ֹת־רד פֵיהֶ ם ִה ְ ׁש ְלַֽכָ ּת בִמְ צֹוֹלת, ּכמֹו אֶ ֽבֶ ן ּבמַ ֽיִ ם ַעִ ּזים. :nation of Aram, to “Abra- known to this day. ▶ You split the sea before our ancestors ham,” father of a multitude to-last b’rakhah of the Amidah, in which we thank נחמיה ט:ו-יא of nations. God was saying they crossed on dry land, but their pursuers sank in the deep to Abraham, “I have raised like stones in a raging sea. God for the gifts of life. you beyond this norm of Nehemiah 9:6–11 -This prayer was recited in the Second Temple when the people, re .אַ ָּ תה ּהוא יהוה לְבַ ֶ ֽ ּד ָך You, ADONAI alone nationalism, which is but turning from exile, rededicated themselves under the guidance of Ezra and Nehemiah. With its recitation, each a convention and not true justice. Your heart should not be morning’s prayer is an act of rededication. devoted exclusively to the benefit of Aram, but rather seek In Genesis 17:5 Abram’s name is changed to Abraham, meaning the “father of . ְ ו ַ ֽ ׂשמְ ּ ָת ׁ ְ שמ ֹו the peace of all God’s creations. Seek out the well-being of changed his name all.” Thus, “one who calls Abraham, ‘Abram,’ transgresses.” many nations,” as a sign of God’s promise that Sarah will bear a child, Isaac. The original name “Abram” may By doing so, one causes Israel to regress to a state of nation- mean “the father [meaning Terah|.|] is exalted.” A name change In the ancient world represented a change in alism, which is no more than a collective form of egoism, status. (E. A. Speiser) and thus a transgression. the Canaanites . Listed here are six of the seven biblical nations that occupied the Land of Israel הַ ְכּ נַ עֲ נִ י abraham isaac KOOK— before the Israelite settlement. 142 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning service Siddur· verses of song Lev Shalem for Shabbat and Festivals 142 Copyright © 2016 by the Rabbinical Assembly I Will Sing On that day ADONAI saved the people Israel from the hands of On that day ּ ַוּ֨י ַ ֹוׁשע ֜יהוה ַּבּ֥יֹום הַ ֛הּוא אֶ ִת־יׂשְרָאֵ ֖ לַ ִ֣דמ ּימִ צְרָ ֑יִ ם ַוַ ּי֤רְ א . וַ י ֹו ׁ ַ שע Sometimes we sing to adonai saved the Egyptians, and Israel saw the Egyptians lying dead on the In Exodus, these ִיׂשְרָאֵ ֙ל אֶ ת־מִ צְרַ֔ יִם מֵ ֖ת עַ ל־ ׂשפַ ֥ת ַהּיָֽם: ◀ ַו ַ ֨ ּי רְ ְ א ִי ׂשרָ אֵ ֜ ל ourselves—no one else hears the sound, yet our shore of the sea. ▶When Israel saw the mighty arm that ADONAI verses form the introduction to the אֶ ַת־הָ ּי֣ד ַה ּגדלָ ה ֲא ֶׁשר ָעָ ֤ ׂשה יהוה ּבמִ צְרַ יִ ם ַוִ ּי יר ֥אּוהָעָ ֖ם ֹ ֗ ֨ ֙ ֔ minds are singing. had wielded against the Egyptians, the people revered ADONAI Song at the Sea and אֶ ת־יהו֑ ה ַוּיַאֲמִ֨ ינּ֙ו ַ ּב ֔יהוה ּובְ מֹ ֶ ׁש֖ה עַבְ ֽדֹּו: .Sometimes we sing—our and had faith in ADONAI and in Moses, God’s servant vocal chords voice a tune, so they are quoted שמות יד:ל-לא Exodus 14:30–31 and all can hear it and here. recognize it. THE SONG AT THE The . ׁ ִ שי רַ ת הַ ָ ּים And sometimes we sing The Song at the Sea SEA recitation of the אָ ֣ז ָי ִ ׁשיר־מֹ ֶ ׁש ֩ה ּו ֨בְנֵ י ִיׂשְרָאֵ֜ ל אֶ ִ ַת־הּׁשירָ ֤ ה ַה ֹּז ֙את לַ ֔יהוה ַו ֹּיאמ ֖ר ּו and every cell of our bodies contains the song. Then Moses and the people Israel sang this song to ADONAI: Song at the Sea is a later addition לֵ ֑אמֹ ר ִ֤ ָאׁשירָ ה ַ ּל ֙יהוה ִ ּכי־גָ ֣ ֹאה ָ ּגָ֔אה ֥סּוס Such songs transform to P’sukei D’zimra ו ֹרכ ֖בֹורָמָ ֥ ה ַבּיָֽם: ִׇ֤י עּזוזִמְרָ ֙ת ָ֔יּה וַיְהִ י־לִ֖י ,both the singer and the I will sing to ADONAI, who has triumphed gloriously listener. who cast horse and rider into the sea. and is not found לִ יׁשּועָ ֑ה זֶ ֤ה אֵ לִ י ואַ נְ ֵוהּו אֱֹלהֵ ֥י That is the way that the ADONAI is my strength and my might; God is my deliverance. ֔ ֙ in 1st-millennium people Israel sang as they orders of prayer, which included only אָבִ֖י וַאֲ ֹרממֶ ֽנְ הּו: יהו֖ה מִ אִ֣ יׁשלְחָמָ ֑ ה יהו֖ ה —were saved, in crossing This is my God, to whom I give glory -psalms. The experi ׁש ֽמֹו: מַ ְר ּכ ֥ ֹבת ּפַרְ ֛ ֹעה וחֵ ֖ילֹויָרָ ֣ ה ַבָּ֑י םּומִ בְחַ ֥ ר .the Sea. the God of my ancestors, whom I exalt —NETIVOT SHALOM ence of the long exile may have created ָ ׁש ִלָ ֖ ׁשיו ֻט ּב ֥עּו ב יַ ֽם־סּוף: ּת ֹה ֖ מֹת יכַסְ יֻ ֑מּו יָר ֥דּו בִמְ צֹוֹל֖ ת ּכמֹו־ .ADONAI is a warrior; God’s name is ADONAI Moses and the People God has cast Pharaoh’s chariots and army into the sea; the need to include this triumphant אָ ֽבֶ ן: ימִ ינָך֣ ה ֔ יהונֶאְדָּרִ֖ י ַּב ֑ ֹּכ ַח ימִ ינ ָ֥ך -song in each morn יהו֖ ה ּתִרְ עַ ֥ץ אֹוֵ יֽב: וּבְ ֥ ב ֹר ּג אֹונָך֖ ּתַהֲ ֣ ֹרס .Israel Sang Pharaoh’s choicest captains have drowned in the Sea of Reeds Tradition understood The depths covered them; they sank in the deep like a stone. ing’s service. The midrash associates ֑ קָמֶ יָך תּ ַׁש ַ ּל ֙ח חֲ ֣ ֹרנ ָ֔ך ֹיאכלֵ ֖מֹו ַּכ ַּֽקׁש: וּבְ ֤רּוחַ Moses and the Israelites to this song with the ַא ֶּ֨פ ֙יָך נֶ ֣עֶרְ מּו מַ֔ יִ ם ִנ ּצ ֥בּו כ מֹו־נֵ ֖ד —have sung this song as call Your right hand, ADONAI, singular in strength and response (antiphonal Your right hand, ADONAI, shatters the enemy. final redemption and interprets its first ֹנז לִ֑ים קָ פ ֥אּו ת ֹה ֖ מֹת ּבלֶב־יָֽם: אָמַ ֥ ר singing)—Moses would sing, and the people would With Your majestic might You crush Your foes; word, az (“then”), as Moses’ prophetic אֹויֵ ֛ב אֶרְ ֥ דֹּף ַא ִ֖ ּׂשיג אַ ֲח ֵ ּל֣ק ָ ׁשלָ֑ל ּתִמְ לָאֵ ֣מֹו .respond. In some commu- You let loose Your fury, to consume them like straw nities to this day, the verses In the rush of Your rage the waters were raised; pronouncement that it would be sung in נַ ְפ ִׁ֔שי אָרִ֣יק חַ ְר ִּ֔בי ּתֹורִ י ֵ ֖ ׁשמֹו יָ ִֽ די: ָנ ַ ֥ ׁש ְפָּת are sung antiphonally. Call the sea stood motionless, the great deep congealed. the future—since ב רּוחֲ ָך֖ ִּכָ ּס֣מֹו יָ֑ם צָ ל לּ֙ו ַ ּכעֹו ֔פֶ רֶ ת ּבמַ ֖יִ ם and response demands both inward and outward The enemy said: “I will pursue, I will capture and plunder! the verb yashir, understood in rabbinic אַדִּ ירִֽ ים: מִ ֤ י־כָ מֹכָ ה ּבָאֵ לִ ֙ם ֔יהוה מִ֥ י .participation. We first par- I will devour them, I will draw my sword ticipate inwardly, listening Hebrew as “sang,” is actually a future ֖ ָ ּכמֹכָה נֶאְדָּ ֣ ר ַּב ֑ ֹּק ֶד ׁש נֹורָ ֥ א ת ִה ּ֖לֹת ֥ ֹע ֵ ׂשה ”.to the leader’s voice as it With my bare hands will I dispatch them ,tense (Mekhilta פֶ ֽלֶ א: נָטִ֨יתָ֙ ימִ֣ ינ ָ֔ך ִ ּתבְלָעֵ ֖מֹואָ ֽרֶ ץ: נָחִ֥ ָית .interprets the words. We You loosed the wind—the sea covered them then respond outwardly, Like lead, they sank in the swelling waters. Shirata 1). בחַסְדּ ָך֖ עַ ֣ם־זּו ּגָאָ ֑ ְל ָּת נֵהַ ְ֥לָּת בְ ׇעּזָך֖ אֶ ל־נוֵ ֥ה assenting to and building This is my God on what we’ve heard. But Who is like You, ADONAI, among the mighty? continued Rabbinic . ֶ ז ה אֵ ִ ל י even as we raise our voices in song, we continue to Who is like You, majestic in holiness, tradition saw in the miracle of the Sea a moment of divine manifestation greater than either the exodus listen, to hear the voices awe-inspiring in splendor, working wonders? itself or even the revelation at Sinai. “Even a maidservant at the Sea saw God more around us, so that our You stretched out Your hand—the earth swallowed them. communal response is clearly than the greatest of the prophets!” (Mekhilta, Shirata 3). In Your love You lead the people You redeemed; The entire .יהוה אִ ׁיש מִ לְחָמָ ה יהוה ׁ ְ ש ֹמו harmonious and the sound ADONAI is a warrior; God’s name is ADONAI of the song is full. We hear with Your strength You guide them to Your holy habitation. poem emphasizes God’s role as warrior, triumphing over Israel’s enemies. On the and are heard, careful not continued phrase “God’s name is Adonai,” the ancient rabbis remarked that God appears in to overwhelm one another, ensuring that even the smallest many different guises: here as a warrior, elsewhere as a sage. No matter how varied voice is not drowned out. As the leader evokes our song, so God’s manifestations, “God’s name is Adonai”—the one God is always the same too do each of us affirm and amplify each other’s voice. (Mekhilta, Shirata 4). The deliverer from oppression, the warrior who fights injustice, —Michael boino is the God of compassion.

143 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 143 Copyright © 2016 by the Rabbinical Assembly Nations hear and quake; THEN MIRIAM THE In . ַ ו ּ ִ ת ַ ּקח מִ רְ ָ י ם PROPHET קׇ ְד ֶֽ ׁשָך: שָׁמ ֥עּו ַע ִ֖ ּמים יִ ְר ָ ּג ֑זּון חִ֣ יל the Torah, this passage אָ ַ֔חז ֹיׁשבֵ ֖י ּפ ָֽל ֶׁש ת: אָ ֤ז נִבְהֲ ל ּ֨ו ַאּלּופֵ ֣י .panic grips the dwellers of Philistia Edom’s chieftains are seized with terror, immediately follows the -Song at the Sea, empha אֱ ֔דֹום אֵ ילֵ ֣י מֹואָ֔ ב ֹיאחֲ זֵ ֖מֹורָ ֑עַ ד נָ ֕מֹגּו ,trembling grips the mighty of Moab sizing that all of Israel— -men and women—cel ֖ ֹּכל ֹיׁשבֵ ֥י כנָֽעַ ן: ִ תּל֨ ֹּפעֲ לֵיהֶ ֤ם אֵ ימָ֨תָ ֙ה ,all the citizens of Canaan are dismayed ebrated together. That ֔וָפַ חַ ד בִּגְ ֥ דֹל ז רֹועֲ ָך֖ יִדּ ֣מּו ּכָאָ ֑בֶ ן עַ ד־ .dread and fear descend upon them Your overwhelming power makes them silent as stone, sense of inclusiveness is a fitting introduction to יַעֲ ֤ ֹבר ַע ּמ ָ֙ך יה ֔ו ה עַ ד־יַעֲ ֹב֖ר עַ ֥ם־זּו while Your people, ADONAI—the people the following passage, Nishmat Kol H|.|ai, “the קָ נִֽיתָ : תּבִאֵ֗ מֹו ו ִתּטָעֵ֨ מֹ֙ו ּבהַ ֣ר נַחֲ לָת ָ֔ך מָ ֧כֹון .whom You have redeemed—pass through peacefully breath of every living ל ִ ׁש ְב ּתָך֛ ּפָעַ ְ֖לָ ּת יהו֑ ה ִמ ּקָ֕דׁש אֲ דֹנָ֖י ּכֹונ ֥נּו ;Lead them and bring them to Your lofty mountain being,” which follows on the next page. Rashi יָדֶ ֽ יָך: יהו֥היִמְ ֹלְ֖ך ל ֹעלָ֥ם וָ ֶ עֽד: ,the abode You fashioned, ADONAI the sanctuary Your hands established. (1040–1105, northern שמות טו:א-יח ADONAI shall reign forever and ever. France), interpreting the Mekhilta (the 2nd- Exodus 15:1–18 Some congregations include this passage: century commentary on Exodus), pictures Moses reciting the Song and ַ ו תִ ּקַ ֩ח םמִרְ יָ֨הַ ּנבִיאָ֜ ה אֲח֧ ֹות אַהֲר֛ ֹן אֶ ף ת־הַּת֖ ֹּביָדָ ֑ ּה :Dancing with Timbrels Some congregations include this passage the men repeating after וַּתֵ צֶ ֤אןָ כׇל־הַ ּנָׁשִ ֙ים יהָ אַחֲרֶּ֔בתֻ ּפִ֖ ים ּובִמְ ֹחֹלֽת: וַּתַ ֥עַ ן לָהֶ ֖ם The righteous women of Then Miriam the prophet, Aaron’s sister, took a timbrel that generation had faith in her hand and went out, followed by all the women, with him, and then Miriam reciting the Song and מִרְ יָ֑ם ׁשִ֤ ירּו לַ ֙ יהוהּכִ הי־גָא֣ ֹּגָאָ֔ ה ס֥ כבֹ֖וּוס ו ֹררָמָ ֥ה בַ ּיָֽם: that the blessed Holy One would perform miracles timbrels and dance. And Miriam led them in response: the women repeating שמות טו:כ-כא for them, so they brought “Sing to ADONAI who has triumphed gloriously, who cast after her. In comment- timbrels with them from horse and rider into the sea.” ing on Exodus 15:1, Mi- Egypt, to be able to drash Sekhel Tov (12th Exodus 15:20–21 century, Italy?) imagines ּכִי◀ לַ יהוה הַּמ לּוכָ ה ׁשֵל ּומֹּבַּגֹויִ ם. ועָ לּומֹוׁשִעִ יםּבהַ רצִ ּיֹון sing and dance at such a Miriam reciting the first טאֶ ת־הַ לִׁשְ ֹּפר עֵׂשָ ו,והָ היתָ לַ יהוה הַּמ לּוכָ ה. .moment —Rashi ▶ For sovereignty belongs to ADONAI, who rules the nations. half of each verse and -women complet והָ יָ the היהוה למֶ ֽלְֶך עַל ּכׇל־הָאָ ֽרֶ ץ, Deliverers shall rise on Mount Zion to judge the mountain ing the verse. Philo (1st (c.e., Egypt ּבַ ּיֹום centuryהַ הּוא יִהְ יֶה יהוה דאֶחָ ּוׁשְמֹו אֶחָ ד. of Esau, and dominion shall belong to ADONAI. ADONAI shall be sovereign over all the earth. On that day ADONAI shall be comments that the men and women, under one, and the name of God, one. the influence of divine inspiration, became a chorus singing hymns of thanksgiving to God—together with Moses “the prophet” leading the men, and Miriam “the prophet” leading the women. He may be reflecting the prayer practice of the Jewish community of 1st-century Egypt. Psalm 22:29. The biblical selections of P’sukei D’zimra .כִּ י לַ יהוה הַמְּ ּלוכָ ה for sovereignty belongs to ADONAI conclude by framing the powerful climax of the Song at the Sea with verses from Psalms and the Prophets that emphasize God’s sovereignty—and the universal recognition of God that will mark the end of days. Obadiah 1:21. The mountain referred to is perhaps .לִ ׁ ְ ש ּפֹט אֶ ת־הַר עֵ ָ ׂשו to judge the mountain of esau Palmyra—the red rock, home of the “red” Esau (Genesis 25:25). Throughout Jewish history, oppressors were identified with Esau. Thus in ancient times, Rome was midrashically referred to as Esau, and in modern times Jews talked about their German oppressors using that name—throughout history, a safe way to reference a tyrannical regime. Obadiah, quoted here, predicted that though Israel and Judah were bent low in his time, redemption would come soon. Thus the victory described in the Song at the Sea is connected and turned into a vision of ever-renewed deliverance of the people Israel. -Zechariah 14:9. The Aleinu prayer also ends with this verse, represent . ּו ׁ ְ שמ ֹו אֶ חָ ד And the name of God, one ing a wish for universal justice and peace. In that time, religious ideals will be not only a hope and a dream but also an experienced reality. The exodus from Egypt and the Egyptians’ defeat foreshadows this future time.

144 שחרית לשבת · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 144 Copyright © 2016 by the Rabbinical Assembly Nishmat: The Soul of All That Lives Nishmat. Nishmat is a fitting conclusion to the ִנׁשְמַ ת ּכׇל־חַ י ּתבָרְֵך אֶ ת־ ִמְ ׁשָך, יהוה אֱֹלהֵ ֽינּו . psalms and biblical verses ו ֽרּוחַ ׇּכל־ָּבָ ׂש ר ּתפָאֵ ר ּותְ רֹו םמֵ זִכְר ָך, מַ ְל ֵ ּכֽנּו, ּתָמִ יד. ;The soul of all that lives praises Your name, ADONAI our God the spirit of all flesh exalts You, our sovereign, always. that we have just recited, as well as an introduction מִ ן הָ עֹולָם ועַ ד הָ עֹולָ ם ַאּתָה אֵ ל, From the very beginning to the very end of time, You are God. to the b’rakhot that we are about to recite. The last ַ ּו ִמּב ֽ לְעָדֶ יָך אֵ ין לָֽנּו מֶ ֽלֶ ְך ּגֹואֵ ל ּומֹוׁשִֽיעַ , Beside You, we have no sovereign psalm we recited, Psalm ּפֹודֶ ה ּו ַמ ִ ּציל, ּומְ פַרְ נֵ ס ּומְרַחֵ ם ּבכׇל־עֵת צָרָ ה ו צּוקָ ה. ,who redeems and liberates us, rescues and saves us 150, ends with the line “Let every breath be praise of אֵ ין לָֽנּו מֶ ֽלֶ ְך ֶאָ ּלא ָ ֽאָ ּתה. ;shows us kindness and sustains us in every moment of anguish and distress God,” a thought that is אֱֹלהֵי הָרִ א נִ ׁשֹוים והָאַחֲ רֹונִ ים, :we have no sovereign but You God of all ages, God of all creatures, then taken up directly in the opening line of this אֱ ֽל ַֹוּה ׇּכל־ ּבִרּייּוֹת, master of all generations, prayer, “the soul (n’shamah, literally ‘breath’) of all that אֲ דֹון ׇּכל־ּתֹולָ דֹות, ,extolled in endless praise who guides the world with love lives praises Your name.” Following on the heels of הַ מ הֻ ָּל ל ּב ֹר ב הַ ִּת ְׁשָּב ח ֹו ת , and its creatures with compassion. the recitation of the Song הַמ נַהֵ ג עֹולָ מֹו ּבחֶ ֽסֶ ד, ּובְ ִרּייּוֹתָ יו ּברַחֲמִ ים. ADONAI neither slumbers nor sleeps, at the Sea, Nishmat speaks of God’s rescue of the וַ יהוה ֹלא יָ נ םּו וֹלא יִ יָ ׁשן, ,but wakes those who sleep people Israel from slavery in Egypt. Equally, Nishmat הַמ עֹורֵ ר י ֵ ׁשנִ ים, ,rouses those who slumber looks forward to the ו ֵַקִ הּמיץ נִרְדָּמִ ים, ,gives voice to those who cannot speak frees those who are bound up, prayers that we are about to recite: in speaking of ו ַה ֵּמ ִֽׂשיחַ ִאּלמִ ים, supports those who fall, worshipping God with all of one’s body and all of ו ַה ַּמ ִ ּתיר אֲ סּורִ ים, .straightens those who are bent over one’s soul, it anticipates the ו ַהּסֹומֵ ְך נֹופ לִ ים, .It is You alone whom we thank Sh’ma, which talks of worshipping God with one’s ו ַהּזֹוקֵ ף ּכפּופִ ים. ,Were our mouths filled with song as the sea -total being, and in its con לָך לבַדָּך אֲ נַֽחְ נּו מֹודִ ים. ,our tongues to sing endlessly like countless waves our lips to offer limitless praise like the sky, clusion Nishmat includes language found in the first our eyes to shine like the sun and the moon, .blessing of the Amidah ִאּלּו פִ ינּו מָ לֵ ִ א ׁשירָ ה ַּכָ ּים, our arms to spread heavenward like eagles’ wings, Nishmat repeatedly moves from prose ּו ְלׁשֹו ֵ נֽנּו ִר ָ ּנה ּכַהֲ מֹון ַּג ָ ּליו, ,and our feet swift as deer statements to rhythmic ו ִ ׂשפְ תֹותֵ ֽ ינּו ֶ ׁשֽבַ ח ּכמֶרְחֲבֵי רָקִֽיעַ , we would still be unable to fully express our gratitude to You, poetic lines, as if each moment of prayer ועֵ ינֵ ֽינּו מאִ ירֹות ַּכ ֶ ֽ ּׁש ֶמׁש ו ַכּיָרֵ ֽחַ , ,ADONAI our God and God of our ancestors or to praise Your name for even one of the myriad moments becomes an occasion for song. Though the poem ויָדֵ ֽ ינּו פ רּוׂשֹות ּכ ִנׁשְרֵ י ׁשָמָ ֽיִ ם, of kindness with which You have blessed our ancestors and us. emphasizes the limitation ורַ גְלֵ ֽינּו ַקּלֹות ָ ּכ ַאָ ּילֹות, continued of words in describing or praising God, the poet אֵ ין אֲ נַֽחְ נּו מַ ְסּפִיקִ ים ל הֹוד ת ֹול ָך, יהוה אֱֹלהֵ ֽינ ּווֵאֹלהֵ י suggests that the actions of our bodies, especially our אֲ בֹותֵ ֽ ינּו ]ו ִאּמֹותֵ ֽ ינּו[, ּולְבָרְֵך אֶ ת־ׁשמֶ ָֽך עַל אַחַת מֵאֶ ֽלֶ ף breathing, can constitute אַ לְפֵי אֲ לָפִ ים ו ִֵיר ר ּבבָ בֹות ּפעָמִ ים ַהּטֹובֹות ֶ ׁשָע ִֽׂשיתָ עִ ם a praise of God. Indeed, in this prayer our entire body אֲ בֹותֵ ֽ ינּו ]ו ִאּמֹותֵ ֽ ינּו[ ו ִעָ ֽ ּמנּו. continued is said to praise God. Some recite as an introduction to Nishmat the poem by Solomon ibn Gabirol on page 101.

145 שחרית לשבת · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 145 Copyright © 2016 by the Rabbinical Assembly From Egypt You redeemed us, ADONAI our God, Every tongue . . . every .וְכׇ ל־לָ ׁש ֹון . . . ְ ו כׇ ל ־ ֶ ּ ֽב רֶ ְך knee ִמ ִ ּמצְרַ ֽיִ ם ּגאַ ְלָ ֽ ּתנּו, יהוה אֱֹלהֵ ֽינּו , .Based on Isaiah 45:23 ֵ ּו ִמיתּב עֲבָדִ ים ּפדִ ָ ֽ יתנּו. .and from the house of bondage You liberated us In famine, You nourished us; Every bone in my body ּברָעָ ב זַ ְנָ ֽ ּתנּו, כׇּ ל־עַ צְ ֹמו תַ י in prosperity, You sustained us; cries out Psalm 35:10. This ֹ . ּא תמַ ֽ רְ ָ נ ה ָ ּו בְ ׂשבָ ע ִ ּכ ְל ַ ּכ ְלָ ֽ ּתנ ּו , ;from the sword, You saved us verse has been cited as the basis in Jewish tradition for מֵחֶ ֽרֶ ב ִה ַ ּצ ְלָ ֽ ּתנּו, ;from pestilence, You spared us bodily movement during ּומִדֶּ ֽבֶ ר ִמ ַ ּל ְטָ ֽ ּתנּו, .and from illness, bitter and long, You raised us up Your compassion has maintained us to this day, prayer. This is the seventh occurrence in this passage ּומֵחְׇ לָיִם רָעִ ים ונֶאֱמָ נִ ים ִדּ ִ ּלָ ֽ יתנּו. Your love has not left us; of the word kol (meaning .(”all” or “every“ עַ ד ֵ ֽהּנָה עֲ זָ ֽרּונ ּו ֽ רַחֲמֶ יָך, .do not abandon us, ADONAI our God, ever Great, mighty . . . god וֹלא עֲ זָ ֽב ּונּו ֽ חֲסָדֶ יָך, ,And so the organs You formed within us This . הָ אֵ ל הַ ָ גּ� ד וֹ� ל הַ ִ גּ� �בּ וֹ� ר phrase anticipates the first ואַ ל ִּת ּט ֵ ֽ ׁשנּו, יהוה אֱֹלהֵ ֽינּו, לָנֶ ֽצַ ח. ,the spirit and soul You breathed into our nostrils .blessing of the Amidah עַ לֵן ּכאֵבָרִ ים ֶׁש ִּפ ַ ּל ְֽגָ ּת ָ ּבֽנּו, —the tongue You placed in our mouths ָ ּ ב רְ כִ י Let my soul bless ו ֽרּוחַ ּו ְנׁשָמָ ה ֶׁשּנָפַ ְֽחָ ּת ּב ַא ֵ ּפֽינּו, ,they will all thank and bless .Psalm 103:1 . נַ פְ ׁ ִ שי ,praise and acclaim ו ָלׁשֹון ֲא ֶ ׁשר ַ ֽׂש ְמָ ּת ּבפִֽ ינּו, ,exalt and honor הֵן הֵ ם יֹו וִ דּויבָר כּו וִ י ַׁש ּב חּווִיפָאֲ רּו וִ ירֹומ מּו .sanctify and crown Your name, our sovereign ויַעֲ ִֽ ריצּו ויַקְ ִֽ דּיׁשּו ויַמְ לִֽיכּו אֶ ת־ׁשִמְָך מַ ְל ֵ ּכֽנּו. ,Let every mouth thank You ּכִי כׇ ל־ ֶ ּפה ל ָך יֹודֶ ה, ,every tongue pledge loyalty every knee bend to You, וכׇ ָל־ל ןׁשֹו ל ָך ִתָ ּׁשבַ ע, ,every body bow before You וכׇ ל־ ֶ ֽרֶ ּבְך לָך תִ כְרַ ע, ,every heart be loyal to You וכׇ ל־קמָ ֹוה לפָנֶ ֽיָך ִת ְׁשּתַחֲ וֶ ה, ,and every fiber of our being chant Your name וכׇ ל־לבָ בת ֹויִ ירָ ֽאּוָך, :fulfilling the song of the psalmist “Every bone in my body cries out, וכׇל־קֶ ֽרֶ ב ּוכְלָ יֹות י ַז ּמרּו ִלׁש ֽ ְמֶ ָך, :ADONAI, who is like You ַדָּ ּכבָ ר ֶׁשָ ּכתּוב: ,saving the poor from the powerful ּכׇל־עַצְ מֹותַ י אמַ ֹּתֽרְ נָ ה, יהוה מִ י כָ ֽמֹוָך, ”?the afflicted and impoverished from those who prey on them ַמּצִיל עָ נִי מֵחָ זָ ק ִמ ֶ ּֽמּנּו, ועָ נִי ואֶבְ יֹון ִמ ֹּגז לֹו. ?Who resembles You Who is equal to You? מִ י ִ י דְ מֶ הָ ּלְך , —?Who compares to You ּומִ י ִי ְ ׁשוֶ ָ ה ּלְך, ,great, mighty, awe-inspiring, transcendent God ּומִ ייַעֲרׇ ְך־לָ ְך, .to whom heaven and earth belong הָאֵ ל ַה ָּגדֹול ַה ִּגּבֹור ו ַהּננּוֹרָא, אֵל עֶ לְ יֹון, ֹקנֵ ה ָמַ ׁשֽיִם וָאָ ֽרֶ ץ. ,We will praise, acclaim, and honor You and bless Your sacred name, fulfilling David’s words: נ ַהּלֶלְ ָך, ּו ְנ ַׁשּבֵחֲ ָך, ּונְפָאֶרְ ָך, ּונְבָרְֵך אֶ ת־ׁשֵם קׇ ְד ֶֽ ׁשָך, ּכָאָ מּור: ,Let my soul bless ADONAI“ לדָ וִ ד, ּבָר כִי נַ ְפׁשִי אֶ ת־יהוה ”.and every fiber of my being praise God’s sacred name וכׇל־קרָ בַי אֶ ת־ׁשֵם קׇ ְדׁשֹו. .Bar’khi nafshi et Adonai, v’khol k’ravai et shem kodsho

146 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 146 Copyright © 2016 by the Rabbinical Assembly An anonymous . הָ אֵ ל Faith in God On Festivals, the leader begins here: On Festivals, the leader begins here: God God, in the fullness of Your power, early medieval poet created -a short poem elaborat הָ אֵ ל עֲ ּבתַ צֻ מ ֹו ת עֻ ֽ ּזֶ ָך , This faith in oneself is ing each of the adjectives הַּגָ דֹול ּבִכְ בֹוד ֽ ׁשמֶ ָך, , in accord with your glorious name not merely faith in one’s Great, ability to do things. The Mighty, in all of time, associated with God at the latter is necessary as a part beginning of the first para- הַּגִ ּבֹו ר לָנֶ ֽצַ ח, , in your awe-inspiring deeds of mental health, and is as Awesome, graph of the Amidah (ha-El important as bodily health. ,ha-gadol ha-gibor v’ha-nora והַ ּנֹורָ א ּב נֹור ֽ אֹותֶ יָך, , enthroned on high Sovereign, The faith in oneself which “Great, mighty, awe-inspir- הַּמֶ ֽלֶהַ ּיֹוׁשֵבְך עַל ּכִּסֵא רָ ם ונִּׂשָ א. :is not only a prerequisite On Shabbat, the leader begins here ing God”), concluding with of faith in God, but is in a ▶ dwelling forever, exalted and holy is Your name— On Shabbat, the leader begins here: the description from the sense faith in God, implies end of that Amidah bless- being able to identify in as the psalmist has written: ing where God is called ◀ ׁשֹוכֵ עַ ן ,מָ דרֹום וקָ דֹוׁש ׁש מֹו. oneself a principle of life “Sing, O you righteous, to ADONAI; melekh, sovereign. וכָ תּוב, רַ ִיקִ ּנ יםנּו ַצּבַד יהוה, לַיְׁשָרִ ים הנָאוָ תהִ ּלָ ה. ”.which is not a derivative praise offered by the upright is lovely ׁש ֹו כֵ ן from one’s natural capaci- dwelling forever At this point there is a . עַ ד ּב פִ יׁשָ ירִ י ם ּתִ תְ הַ ָ ּל ל , ;ties, but which belongs to You are exalted in the speech of the upright a different order of exis- shift to the formal morning service, which is marked ּו בְ דִ בְ רֵ יִיקִ צַ יםדּתִתְ ּבָרַ ְך, ;tence. In the yearning for You are blessed in the words of the righteous musically and in some ּובִ לְ ׁשֹוןסִידִ ים ּתִתְ רֹומָ ם, ;salvation, for life’s worth- You are glorified in the language of the devoted cases by a change of prayer חֲ .whileness, for truth, good- You are sanctified in the midst of the holy congregation leader. On festivals, there is ּו בְ קֶ ֽ רֶ ב ק דֹוׁשִ ים ּתִתְ ָ ַקדׁש. ness, and beauty for their own sake, for freedom, jus- So the choruses of the thousands of Your people, the house a more elaborate descrip- tice and peace in society, a tion of the relationship to God and so the shift occurs ּובְמַקְהֲ לֹותרִ ב בֹותעַּמ ָךּבֵ ית יִׂשְרָאֵ ל .human being experiences of Israel, joyously glorify Your name in every generation earlier at ha-El (“God,” at ּברִ ּנָה יִתְ ּפָאַ ר ׁשִמְָךמַ לְּכֵ ֽנּו, ּבכׇ ל־דֹור וָ דֹור. something supra-human ▶ For it is the duty of all creation, ADONAI our God and God or supra-natural. One who of our ancestors, to acknowledge and acclaim You, to bless the top of this page). experiences that yearning .Sing . Psalm 33:1 ׁשֶּכֵן ◀ חֹובַתּכׇל־הַ יְ צּורִ ים לפָנֶ ֽיָךיהוה אֱֹלהֵ ֽינּו וֵאֹלהֵ י רַ ְ ּננ ּו in one’s self cannot be so and honor You, to exalt and glorify You, to praise, laud, and You are exalted In the אֲבֹותֵֽ ינּו]ואִ ֽ ּמֹותֵ ינּו[, ל הֹודֹות, להַ ּלֵ ל, לׁשַ ּבֵ ֽחַ , לפָאֵ ר, ,vain or unreasonable as to exalt You, adding our own tribute and songs to those of David speech of the upright ל רֹומֵ ם, ֵר,ל ַהלבָרֵ דְך, לעַ ּלֵה ּולְקַ ּלֵ ס, עַל ּכׇ ל־ִ דבְרֵ י .believe that he or she is Jesse’s son, Your anointed servant The . ְבּ פִ י ְ י ׁ ָ שרִ י ם תִ תְ ר ֹו מָ ם alone in the possession of vision of God seated in ׁשִ ירֹות ותִׁשְ ּב חֹות ָוִ ד דּבֶן־יִׁשַי עַ ְבָך ד ֽ מׁשִיחֶ ָך. such yearning. The most difficult step in achieving heaven pans out to the faith in God is thus the chorus of the faithful sing- first one of achieving faith ing on earth. Note that the in oneself. second word of each line is —mordecai m. kaplan an acrostic spelling out the name “Isaac” (yitzhak). Prayer What begins with a person’s request ends with God’s presence; what starts in the narrowness of the ego, emerges into the wide expanse of humanity; what originates in concern for the self becomes a concern for others and concern for God’s concern; what commences in petition concludes as prayer. —samuel dresner

The Presence of God The prayers that you pray are the very presence of God. —Pinḥas of Koretz

147 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 147 Copyright © 2016 by the Rabbinical Assembly Chorus of Song May Your name be This . יִ ׁ ְ ש ּ ַ ת ַבּ ח praised יִׁשְּתַּבַח ׁשִמְ ָך לָעַ דמַ לְּכֵ ֽנּו, הָאֵל הַּמֶ ֽלְֶך הַּגָ דֹול והַּקָ דֹוׁש Concluding B’rakhah The Ḥasidic master -marks the com ּבַּׁשָמַ םֽיִ b’rakhahּובָאָ ֽרֶ ץ. ּכִי לָך נָאֶ ה, יהוה אֱֹלהֵ ֽינּו וֵאֹלהֵ י ,May Your name be praised, always and everywhere Simḥah Bunam once pletion of P’sukei D’zimra, which began with Barukh אֲ ֽבֹותֵ ינּו ]ואִ ֽ ּמֹותֵ ינּו[, .offered a play on the our sovereign, God, great and holy phrase shirei zimrah, “cho- For it is fitting, ADONAI our God and God of our ancestors, She-amar on page 122. The ׁשִ ירּוׁשְבָחָה, הַ ּלֵל וזִמְרָ ה, ֹעז ּומֶמְׁשָ לָה, נֶ ֽצַ ח, rus of song.” He vocalized to sing songs of praise to You, two b’rakhot are consid- and ּגדֻּלָה ּוגְ ered complementaryבּורָה, ּתהִ ּלָה ותִ פְאֶ ֽרֶת, קדֻּׁשָה ּומַ לְ כּות. —the letters differently Hebrew written without to ascribe strength and sovereignty, holiness and eternity one is not recited without psalms and ּברָכֹות ◀the והֹודָ;the other אֹותמֵעַּתָ הועַ ד עֹולָ ם. ּבָ רּוְך אַּתָ ה יהוה, ,vowels readily allows for to You, to praise and exalt You this—and read it as shayarei to thank and bless You, biblical passages of P’sukei are preceded and אֵלמֶֽלְֶךּגָ D’zimraדֹול ּבַּתִׁשְ ּבָ חֹות, אֵ ל הַהֹודָ אֹות, אֲ דֹון הַ ּנִפְלָ אֹות, ▶ zimrah, “that which is left by these formal רהַּבֹוחֵ followed ּבׁשִ ירֵ י זִמְרָה, מֶ ֽלֶ ְך, אֵ ל, חֵי הָ עֹולָמִ ים. .over after the singing,” and now and forever suggested that God most Barukh atah Adonai, Sovereign God, to whom we offer thanks blessings, just as the Torah delights in the inexpress- and ascribe wonders, who delights in the chorus of song—the reading itself is surrounded ible feelings that remain in by blessings. the heart after the singing sovereign God, giving life to all worlds. H|.| atzi Kaddish. In Jewish חֲ צִ י קַ דִּ י ׁש .has ended Leader: liturgical usage, the H|.|atzi -or “partial”) Kaddish, call) יִ ְתּגַדַּ ל ויִתְקַ ַדּׁש ׁש ֵמּה ַרָ ּבעָ א, ּבלמָא דִּ י ברָ א, ּכִרְ עּו ֵ ּה,ת The Duty to Praise H|.|atzi Kaddish ing us to praise the name of God, marks the end of a ויַמְ לִ יְך מַ לְ כּו ֵתּה ּב ַחֵ ּייכֹון ּובְ יֹומֵ יכֹון ּובְ ַחּיֵי ד כׇ ל־ ֵ ּבית -Maimonides, the great me dieval Jewish philosopher Leader: section of the service. ִיׂשְרָאֵ ל, ּבַעֲ גָלָ א ּובִזְמַן קָרִ יב, ואִמְ רּו אָ מֵ ן. and codifier, asserts that May God’s great name be exalted and hallowed throughout there is an obligation to pray. He enumerates this the created world, as is God’s wish. May God’s Congregation and Leader: יהֵ א ׁשמֵ הּ רַ בָּ מ א בָרַ ְךלעָ לַ ם וּלְעָ למֵ י עָ למַ ָיּא. obligation in his list of 613 sovereignty soon be established, in your lifetime and mitzvot. Other medieval in your days, and in the days of all the house of Israel. authorities disagree and Leader: find no warrant for the And we say: Amen. obligation in the Torah. So יִ ָ ְת ּברַ ְך ו יִ ְׁש ַּת ַ ּבח ו יִ ְתָ ּפאַ ר ו יִ תְ ר ֹו מַ ם ו יִ תְ ַנ ֵ ּׂשא :Congregation and Leader why does Maimonides turn ו ִ י תְ הַ דַּ ר ויִתְ ַעּלֶה ויִתְ ַה ַ ּלל ׁש ֵמּה דּקֻ ְדָ ׁשא, בּרִ יְך הוּא, !prayer into an obligation, May God’s great name be acknowledged forever and ever ל ֵ ֽעּלָא מִ ן ׇ ּכל־ ] ל עֵ ָֽ ּלא ל עֵ ָֽ ּלא ִמ ׇ ּכל ־ :when our common-sense Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. [on Shabbat Shuvah we substitute view is that prayer is an ִרְ ּבכָתָ ִ א וׁשירָתָחָתָ א אֻ ּת ְׁשּבונֶחָמָתָא דַּאֲמִ ירָ ןעָ ּבלמָ א, :offering of the heart which Leader we choose to give? May the name of the Holy One be acknowledged and ו אִ מְ ר ּו אָ מֵ ן. -Maimonides under stands the entire system celebrated, lauded and worshipped, exalted and honored, of mitzvot as fashioning extolled and acclaimed—though God, who is blessed, human beings who are b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all moral and who come to know God in deeper ways. acknowledgment and praise, or any expressions of Prayer inculcates a sense gratitude or consolation ever spoken in the world. of appreciation and humil- And we say: Amen. ity before the wonders of life—essential aspects of a religious path. Thus he sees prayer as an essential part of the process of religious formation.

148 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning serviceSiddur · verses of song Lev Shalem for Shabbat and Festivals 148 Copyright © 2016 by the Rabbinical Assembly קריאת שמע וברכותיה The Sh’ma and Its Blessings

The Effect of Prayer A Meditation for Bar’khu Introduction to the .Recitation of the Sh’ma ר ׁשות לבָר כ ו The call to worship marks מַׂשְ ּגִ יב חֹו ּב מִ ֹכ י בִ לְּתֹו וכָ ֽ מֹהּו? Prayer is a way of sensitiz- Almighty no thing exists Your glory’s breadth ing ourselves to the won- without You and none encompassing all the formal beginning of the .Shah|.|arit (morning) service ּכִי הּוא מ קֹור הַ ֹּכל, ֹיצ רֹו ו ֹעׂשֵ ֽ הּו. der of life, of expressing Shah|.|arit always includes ןמּות ּכֵ עַלֹו דֽיִן ֹלא רָאֲתָ ה, ּבִ לְּתִ י gratitude, and of praising can be like You the source for in You all finds its place and acknowledging the two central moments: the נֶ ֽפֶׁש ּבלֵ בּתַ ּכִ יר ֹאתֹו ותִ צְּפֵ ֽהּו; of all maker and creator but You occupy no place reality of God. One need Recitation of the Sh’ma, and the Amidah (the silent ֽצֶם ֹעּכ בֹודֹו הֵכִ יל ל, ֹּכוכֵן נִקְרָ א: not believe that God will You have no image eyes my soul seeing interfere with the ongoing observe but the soul but unseen come thank prayer). B’rakhot surround- מָ קֹום ל ֹכל ּכִי ֹלא מָ קֹום יכִילֵ ֽהּו, process of nature to feel lodged in the heart the seeing but unseen ing the Sh’ma serve to interpret the themes of its אָ ֹרה וֹלא נִרְאֵ ית, ל ֹר האֶ וֹלא נִרְאֶ ה .that prayer is worthwhile We may have different un- biblical verses. Preceding ֹּב יֽאִ והֹודִי אֶ נָ ת־אֲ ידֹּובָר כֵ ֽהּו. recognizes You and sees and bless derstandings of what God the Sh’ma, in which we is. No definition we have Bar’khu: The Call to Worship Together declare that God is one, is sufficient or answers Bar’khu, the leader’s invitation to prayer, is recited while standing. The leader are two b’rakhot. The first all doubts and questions. and stands straight when reciting the name affirms that God is the בָּ רְ כוּ Bar'khu, the leader's invitation to prayer, is recited while standing. The leader bows when saying the word To be aware that God ex- -and straightens to creator of all, further re בָּ רו ּ ְך bows when saying the word “bar’khu” (praise) and stands straight when recit- of God. Similarly, the congregation bows at the word ists—that there is more in ing the name of God. Similarly, the congregation bows at the word “barukh” full height at the recitation of God’s name. marking on the wonder of the universe than physical (praise) and straightens to full height at the recitation of God’s name. creation and the morning matter, that a moral order Leader: light. The first paragraph of the Sh’ma speaks of the ּבָר כּו אֶ ת־יהוה הַמ רָ ֹבְך. :is inherent in creation, that Leader humans are responsible Praise ADONAI, to whom all praise is directed. love for God, and so the for their conduct and can Congregation, then the leader repeats: second b’rakhah acknowl- help to bring about the Congregation, then the leader repeats: edges the inverse: God’s & ּבָ רּוְך יהוה רָהַמ ֹבְך לעֹולָם וָעֶ ד. perfection, or at least the % Praise ADONAI, to whom all praise is directed forever love of the people Israel as improvement, of the world We are seated. manifest in the gifts of the and of life—that is suffi- and ever. teachings of Torah. A single cient reason for prayer. Barukh Adonai ha-m’vorakh l’olam va-ed. b’rakhah follows the morn- —REUVEN HAMMER ing recitation of the Sh’ma; it speaks of redemption, reflecting the We are seated. theme of the exodus from Egypt, which is introduced in the third The Congregation paragraph of the Sh’ma. Tabernacle and Temple gave visible assurance of God’s care and accessibility. But once that locus of divine -A meditation for Bar’khu written by Yehu .מַ ְ ׂש ִ ּגיב בְּ ֹכֹחו Almighty indwelling was destroyed, what could possibly replace it? The destruction of God’s house should have augured dah Halevi (Spain, d. 1141). the demise of Judaism. The well-known answer, of course, is that the rabbis, who replaced the priests at the helm of the nation, came up with the institution of the synagogue. But what, exactly, constituted a synagogue? Bar’khu: The Call to Worship Together. The leader calls the How would we have recognized one? The heart of this radically new institution was neither a building nor a congregation together as a minyan; the congregation, by respond- book, but a number. Whereas, prior to the Temple’s end, holiness was ascribed to a sacred place that could not ing, acknowledges its being assembled for prayer. be duplicated, after 70 C.E. holiness resided inconspicuously in the quorum of ten without which basic com- The Talmud of the Land . הַ מְ ֹב רָ ְך To whom all praise is directed munal rituals could not be enacted. To conduct a worship service, to recite certain prayers, to chant from the of Israel explains the word ha-m’vorakh to mean “whom all of us Torah or Prophets, to perform a wedding or a funeral, all required a minyan (Mishnah Megillah 4:3). . . . The praise” (Berakhot 7:3). Talmud echoes the new salience of a minyan. Once, Rabbi Yitzḥak asked his friend, Rav Naḥman, why he had failed to come to the synagogue to pray. “I couldn’t,” he responded. “So you should have gathered ten men on your own to pray,” chided Rabbi Yitzḥak. “It was too troublesome.” “Well, at least,” needled Rabbi Yitzḥak, “you should have had a synagogue official come to inform you when exactly the congregation would be praying [so that you might join them from afar].” At which point, Rav Naḥman protested, “What’s this all about?” “We have a tradition,” asserted Rabbi Yitzḥak, “that goes back to Rabbi Shimon ben Yoḥai that this is the intent of the verse, ‘As for me, may my prayer come to You, O Lord, at a favorable moment’ (Psalm 69:14). And what indeed constitutes that ‘favorable moment’? It is when the congregation is absorbed in prayer” (Babylonian Talmud Berakhot 7b–8a). —ISMAR SCHORSCH

149 שחרית לשבת ויום טוב · קריאת שמע וברכותיהshabbat AND festivals · morning serviceSiddur · sh’ma and its Lev blessings Shalem for Shabbat and Festivals 149 Copyright © 2016 by the Rabbinical Assembly . ֹיוצֵ ר ֹאור All Thank You Forming light -b’rakhah be ּבָרּוְך This openingאַּתָ ה יהוה אֱֹלהֵ ֽינּו מֶ ֽלְֶך הָ עֹולָ ם, :First B’rakhah before the Sh’ma -fore the Sh’ma acknowledg יֹוצֵ ר אֹור ּובֹורֵ א ֹחֽׁשֶ ְך, It is not you alone, or we, The Creation of Light or those others who pray; es that we experience God, -first of all, through witness ֹעׂשֶה ׁשָ לֹום ּובֹורֵא אֶ ת־הַ ֹּכל. ,all things pray, all things Barukh atah ADONAI, our God, sovereign of time and space pour forth their souls. ing the miracle of creation. forming light and creating darkness, bringing harmony On Festivals occuring on weekdays, we continue in the middle of page 152. The heavens pray, Praying in the morning, we the earth prays, while creating all. are asked to pay attention every creature and On Shabbat, we recite: to the wonder of the dawn, every living thing prays. On Festivals occuring on weekdays, we continue in the middle of page 152. of sunlight, and of a new ַ ֹּכל יֹוֽ ּוָך הד In all life, there is longing. day. In the liturgy, the break ו ַה ֹּכ ל י ַׁש ּב חֽ ּו ָך , :Creation is itself but a On Shabbat, we recite of dawn is then imagined as longing, a chorus of song in which ו ַה ֹּכל ֹיאמ רּו אֵ ין קָ דֹוׁש ַ ּכיהוה. ,All thank You a kind of prayer of the all praise You, we join. ַה ֹּכל י רֹומ ֽמּוָך ֶ ּסֽלָ ה, .Almighty and all declare: “None is as holy as ADONAI.” This b’rakhah is adapted ,(from a verse in Isaiah (45:7 י ֹו צֵ ר הַ ֹּכ ל . MICHA JOSEPH— BERDyczEwSKI All will praise You forever, which reads oseh shalom u-vorei ra, “who makes הָאֵ ל ַהּפֹותֵ ֽחַ ּבכׇ ל־יֹום דַּ לְ תֹות ׁשַעֲרֵי מִ זְרָ ח .creator of all God of All peace and creates evil.” The prophet insists that ּובֹוקֵ ֽעַ ַחּלֹונֵ י רָקִֽיעַ , ,Everything you see en- Each day, God, You raise the gates of the east both good and evil come מֹוצִ יא ַחָ ּמה ִמ ּמקֹוָמּה ּולְבָנָ ה ִמ ּמכֹון ִ ׁש ְבָּתּה, ,wraps holiness: take away open the windows of the sky the outer shell and gaze at from the one God. But in the moment of prayer, we ּומֵאִ יר לָ עֹולָ ם ֻּכּלֹו ּולְ יֹוׁשבָ יו ֶׁשּבָרָ א ּבמִדַּת רַחֲמִ ים. the spiritual beauty. bring forth the sun from its place on all for which we ֵאִ focusיר ַהּמלָאָ ֽרֶ ץ ולַדָּרִ ים עָ לֶ ֽיהָ ּברַחֲמִ ים ,HILLEL ZEITLIN and the moon from where it sits— illuminating the entire world and all its inhabitants can be thankful, beginning with the light that makes ּובְ טּובֹו מחַ ֵדּׁש ּבכׇ ל־יֹום ּתָמִ יד מַ ֲע ֵ ׂשה ברֵ א ִ ׁשית. whom You created, with mercy. life possible; therefore, the ancient rabbis transformed ַה ֽ ל ֶ ּמֶ ְך הַ מ ר ֹומָ ם ל בַ דּ ֹו מֵ אָ ז , ,With kindness You illumine the earth and all who dwell on it and in Your goodness, day after day, You renew creation. this biblical verse and changed the ending to read הַ מ ֻׁשּבָח והַמ ֹפאָ ר ו ַהּמִתְ ַנּׂשֵא מִ ימֹות עֹולָ ם. ”.creating all“ אֱֹלהֵ י עֹולָ ם ּב ֽ רַחֲמֶ יָך הָ ַר ִ ּבים רַחֵם עָ לֵ ֽינּו, ,Sovereign, You alone ruled on high from the very beginning praised, glorified, and exalted since earliest time. ,The word hakol . הַ כּ ֹ ל All אֲ דֹון ֻעֵ ּזֽנּו צּור ִמ ְׂש ַּג ֵ ּבֽנּו. Eternal One, in Your great mercy, have compassion on us. “all,” occurs five times in quick succession and refers מָ ֵ ג ן ִי ְ ׁש ֵ ֽ ענ ּו מִ ְׂש ָ ּג ב ַ ּבעֲ ֵ ֽ דנ ּו . Source of our strength, our protecting fortress, to the totality of humanity, all earthly creatures ◀ אֵ ין ּכעֶ ְר ּכָך ואֵ ין זּו ֽ לָתֶ ָך, . our stronghold our saving shield, and forces, as well as the אֶ ֽפֶ ס ִ ּב ְל ּת ָךּומִ י ֽדֹּומֶ ָ ה ּלְך. None is like You, none is beside You, heavenly bodies and the most distant galaxies. It אֵ ין ּכעֶ ְר ּכָך יהוה אֱֹלהֵ ֽינּו ָ ּבעֹולָ ם ַהֶ ּזה ,nothing exists without You echoes the last word of the ואֵ ין זּולָת ָך מַ ְל ֵ ּכֽנּו ל ֵיַ חּיהָ עֹולָ ם ַהָ ּבא. :and none can be compared to You none is like You, ADONAI our God, in this world, opening b’rakhah (borei et ha-kol, “creating all,” at the אֶ ֽפֶ ס ִ ּב ְל ּת ָךּגֹואֲ ֵ לֽנּו לִ ימֹות ַהָּמׁשִֽיחַ none but You will be our sovereign in the world that is coming, top of this page) and anticipates the affirmation of the ואֵ ין דֹּומֶ ה ּלָך מ ִ ֹוׁש ֵ יעֽנּו לִתְ ִחַ ּית ַהּמֵתִ ים. no one but You exists, who will redeem us one God, who is God of all, and usher in the messianic age, and whom we are about to and none can compare to You, our deliverer, praise in the Sh’ma. ,The poet is playing with a variety of biblical verses: Isaiah 40:18 .אֵ ין כְּעֶרְ כְּ ָך giving life to the dead. None is like You Ein k’erk’kha v’ein zulatekha, efes bilt’kha u-mi domeh lakh. “what image can be ascribed to You”; 1 Samuel 2:2, “there is none beside You”; and Isaiah Ein k’erk’kha . . . ba-olam hazeh v’ein zulat’kha . . . ba-olam haba. 40:25, “to whom can you compare God.” The poet progresses through stages of redemption from olam .לִ ֹימות הַמָּ ׁ ִֽ שיחַ Efes bilt’kha . . . limot ha-mashiah|.| v’ein domeh l’kha lith|.|iyat ha-meitim. messianic age ha-ba, the world that is coming, to y’mot ha-mashiah, the messianic age, to t’hiyat ha-meitim, life given to the dead.

150 שחרית לשבת ויום טוב · קריאת שמע וברכותיהshabbat AND festivals · morning serviceSiddur · sh’ma and its Lev blessings Shalem for Shabbat and Festivals 150 Copyright © 2016 by the Rabbinical Assembly This . אֵ ל אָ ד ֹו ן A Prayer for the World God, master of all existence, God, Master -piyyut, commonly attrib ל אֵ אָ דֹון עַ ל ׇ ּכ ַל־הּמ ֲַע ִ ׂשים, Let the rain come and praised by all that breathes, uted to mystics of the 1st בָּ רּוְך ּומְ רָ ֹבְך ּבפִ י ׇ ּכ ל־נׁשָמָ ה, wash away millennium, uses imagery the ancient grudges, the world is filled with Your greatness and glory; based on the visions of דְ לֹו ו טּובֹו מָ לֵ א עֹולָ ם, ׇּג .the bitter hatreds knowledge and understanding surround You Ezekiel that describe a held and nurtured over variety of heavenly hosts. It דַּ ֽ עַ ת ּותְ בּונָ ה סֹובבִ ים אֹותֹו. generations. Exalted above holy beings, further develops the theme Let the rain wash away enunciated in the previous ִ ּמ ְתּגָאֶה עַ ל ַחּייּוֹת ַה ֽ ֹּק ֶדׁש, ,resplendent in glory on Your chariot הַ the memory prayers that everything in of the hurt, the neglect. integrity and mercy stand before Your throne, creation praises God. Here ונֶהְדָּ ר ּבכָ בֹוד עַ ל ַה ֶ ּמְרּכָבָ ה, Then let the sun come love and merit accompany Your presence. that thought is extended ז כּות ּומִ יׁשֹור לִפְנֵי כִסְ אֹו, out and to the heavenly hosts: fill the sky with rainbows. How good are the lights that our God created— even heavenly powers סֶ ד ורַחֲמִ ים לִפְנֵי כ בֹודֹו. חֶ ֽ Let the warmth of the sun fashioned with understanding, intelligence, and insight; offer praise to God. The heal us use of an alphabetical טֹובִ ים מ אֹורֹות ֶׁשּבָרָא אֱֹלהֵ ֽינּו, wherever we are broken. endowed with the strength and power acrostic may suggest that Let it burn away the fog to have dominion over earthly realms. God’s word is the primaryצָרָ ם ּבדַ ֽעַ ת ּבבִ ינָ ה ּובְ ַה ְׂש ֵ ּכל, י so that constitutive element of all we can see each other Fully luminous, they gleam brightly, .creation ֽ ֹּכחַ ּוגְ בּורָ ה נָתַ ן ּבָהֶ ם, clearly. radiating splendor throughout the world. לִ הְ יֹות מ ֹוׁשלִ ים ּבקֶ ֽרֶ ב ֵ ּתבֵ ל. Let the warmth and -Not infre . ְ ׂשמֵ חִ י ם Happy as they go forth, joyous on their return, Happy brightness quently in alphabetical is ( ׂש) poetry, the letter sin מ לֵאִ ים זִ יו ּומְ פִיקִ ים ֽ ֹנ ַגּה, .of the sun melt our they accomplish, with awe, the will of their creator selfishness. substituted for the similarly as it ,(ס) sounding samekh נָ אֶ ה זִ יוָ ם ּבכׇל־הָ עֹולָ ם, ,So that we can share the They give glory and honor to the name of God is here. Such substitutions ׂשמֵחִ יםצֵ ּבאתָ ם וָׂש ִ ׂשים ּבבֹואָ ם, .joys and invoking God’s sovereignty with joyful song feel the sorrows of our God called forth the sun, and light dawned, are even found in biblical ,acrostics. Most, if not all ֹע ִ ׂשיםאֵ ּבימָה ר צֹון קֹונָ ם. .neighbors And let the light of the sun then considered and set the cycles of the moon. worshippers in ancient -times did not have prayer אֵ ּפר וכָ בֹוד נֹות נִ ים ִל ְ ׁשמֹו, be so strong that we will see all And so the array of heaven, books, and this substitution is quite natural in an oral צׇ הְׇ לָה ו ִרּנָה לזֵ ֽכֶ ר מַ לְ כּותֹו. ,people as our neighbors. s’rafim, ofanim, and holy beings Let the earth, nourished culture. קָרָ א ַל ֶ ֽ ּׁש ֶמׁש ַוּיִזְרַ ח אֹור, ,by rain, all the heavenly hosts S’RAFIM . . . OFANIM אָ ה והִתְקִ ין צּורַ ת ַהּלבָנָ ה. —bring forth flowers give praise, and glory, and honor to God Angelic . ְ ׂשרָ פִ ים . . . ֹאופַ ִ ּנים רָ to surround us with beauty. songs figure prominently .in ancient mystical texts ֶ ֽׁשבַ ח נֹות נִ ים לֹו ּכׇל־צבָא מָ רֹום, .El adon al kol hama·asim, barukh u-m’vorakh b’fi kol n’shamah And let the mountains Godlo v’tuvo malei olam, da·at u-t’vunah sov’vim oto. Descriptions of different פְאֶ ֽרֶ ת ּוגְ ֻדָ ּלה, ׂשרָ פִ ים ו אֹו ַפ ִ ּנים ו ַחּייּוֹת ַה ֽ ֹּק ֶדׁש. teach our hearts -groups of angels sing תִּ .to reach upward to Ha-mitga·eh al h|.|ayot ha-kodesh, v’nehdar b’khavod al ha-merkavah heaven. Amen. Z’khut u-mishor lifnei khiso, h|.|esed v’rah|.|amim lifnei kh’vodo. ing hymns to God surely mirrored the seekers’ own —harold kushner Tovim me’orot she-bara eloheinu, y’tzaram b’da·at b’vinah u-v’haskel. Ko·ah|.| u-g’vurah natan ba-hem, lihyot moshlim b’kerev teiveil. mystical experiences. The angels pictured here are closest to God’s throne. In Jewish mystical thought, the ofanim M’lei·im ziv u-m’fikim nogah, na·eh zivam b’khol ha-olam. are the wheels of God’s chariot, first mentioned by the S’meih|.|im b’tzeitam v’sasim b’vo·am, osim b’eimah r’tzon konam. prophet Ezekiel; the s’rafim are the fiery angels pictured Pe’eir v’khavod notnim lishmo, tzoholah v’rinah l’zeikher malkhuto. as flaming serpents in Isaiah’s vision of heaven. The holy Kara la-shemesh va-yizrah|.| or, ra·ah v’hitkin tzurat ha-l’vanah. beings (hayot ha-kodesh) were thought of as the legs Shevah|.| notnim lo kol tz’va marom, upholding God’s throne. Tiferet u-g’dulah, s’rafim v’ofanim v’h|.|ayot ha-kodesh.

151 שחרית לשבת ויום טוב · קריאת שמע וברכותיהshabbat AND festivals · morning serviceSiddur · sh’ma and its Lev blessings Shalem for Shabbat and Festivals 151 Copyright © 2016 by the Rabbinical Assembly God Blessed On Shabbat, we continue: On Shabbat, we continue: God, who ceased work This prayer . לָ אֵ ל אֲ ׁ ֶ שר ׁ ָ שבַ ת who ceased work on the seventh day and ascended the throne -forms a continuous narra לָ אֵ ל אֲ ֶ ׁשר ׁשָבַ ת ִמ ׇ ּכ ַל־ה ַ ּמ ֲע ִ ׂשים, ַּבּיֹום ַה ּׁשבִיעִי הִתְ ַעָ ּלה the Seventh Day tive out of a disparate series ו ָיׁשַב עַ ל ִּכ ֵ ּסא כ ִ בֹודֹופְאֶ , ּתֽרֶת עָטָ ה ל יֹום ַה ּמנּוחָ ה, ֽ ֹענֶ ג It is written, “God blessed of praise, robed in majesty for the day of rest, calling Shabbat the seventh day” (Gen- a delight. of biblical verses and rabbinic comments. Already in קָרָ א ל יֹום ַה ַּׁשָ ּבת. זֶ ה ֶ ׁשֽבַ ח ֶׁשל יֹום ַה ּׁשבִיעִ י, ֶׁשּבֹו ׁשָבַ ת esis 2:3). In what way is the seventh day blessed? Such is the distinction of the seventh day, that God ceased the Bible, the seventh day is אֵ ל ִמ ׇ ּכל־מ לַ ְאכּתֹו. ו יֹום ַה ּׁשבִיעִ י מ ַׁש ֵ ּבֽחַ ו אֹומֵר: מִ זְ מֹור On Shabbat a person’s face all work, and so the seventh day itself praises God and says, spoken of as affecting God’s inner life: God was renewed ִ ׁשיר ל יֹום ַה ַּׁשָ ּבת, טֹוב תל הלַ דֹויהוה. לפִיכְָך יפָאֲ רּו shines differently than it does during the week. “A song of Shabbat: it is good to thank ADONAI.” Let all crea- ֹ (va-yinafash) on the seventh -day (Exodus 31:17). The an וִ יבָר כּו לָאֵ ל ּכׇל־י צּורָ יו. ֶ ׁשֽבַ ח יקָ ר ּוגְ ֻדָ ּלה ִי ּתנּו לאֵל מֶ ֽלֶ ְך ,GENESIS RABBAH tures likewise celebrate and bless God, offering praise, honor— and glory to God—the ruler, creator of all, who, in holiness, cient rabbis pictured God as achieving full sovereignty יֹוצֵ ר ֹּכל, ַה ַ ּמנְחִיל מ נּוחָ ה ל ַעּמֹו ִיׂשְרָאֵ ל ּבִקְ ֻדָּׁשתֹו ּביֹום God, the World, and Us grants peaceful rest to the people Israel on the holy Shabbat. only on Shabbat, and they ַׁש ַ ּבת ֽ ֹק ֶדׁש. ִמְ ׁשָך יהוה אֱֹלהֵ ֽינּו יִתְקַ ַדּ ,ׁש וזִכְרָך מַ ְל ֵ ּכֽנּו A Ḥasidic master taught: It is written in many books that May Your name, ADONAI our God, be hallowed and may the personified the relationship -in mutual terms: Shab יִ ְתּפָאַ ר, ַּבּׁשָמַ ֽיִ ַ ֽעַ ם ִלמ ּמועַל הָאָ ֽרֶ ץ ִמָ ּתֽחַ ת. if one wants to enter the in- thought of You, our sovereign, be celebrated in the heavens bat itself praises God and ִ ּת ְתּבָרַ ְך מ ִ ֹוׁש ֵ יעֽנּו, עַ ל ֶ ׁשֽבַח מַ ֲע ֵ הׂש ֽ יָדֶ יָך, ner world of prayer, to pres- above and on earth below, though the praise due You, our ent speech before God, one ◀ chants Psalm 92, “A Song of ”.Shabbat ועַל מ ֽאֹורֵ י אֹור ֶ ׁשָעיתָ ִֽׂש, יפָאֲ ֽרּוָך ֶ ּסֽלָ ה. needs, at the time of prayer, redeemer, is beyond any offered by Your handiwork or the to attach oneself to all that lights You have made—may they continue always to sing Continue on the next page. How varied are your . מָ ה רַ ּ ב ּו מַ עֲ ֶ ֽ ׂשי ָך is living and all that exists Your glory. works in the world. The meaning Continue on the next page. Psalm 104:24. of this is as it is written in On Festivals occurring on weekdays, we recite: אֵ ל the Book of Psalms, “You Almighty, blessed ְ This early anonymous . ָבּ ר ּוֵאִ ךיר ַהּמלָאָ ֽרֶ ץ ולַדָּרִ ים עָ לֶ ֽיהָ ּברַחֲמִ ים, :created all with wisdom” On Festivals occurring on weekdays, we recite acrostic poem has four ּובְ טּובֹו מחַ ֵדּׁש ּבכׇ ל־יֹום ּתָמִ יד מַ ֲע ֵ ׂשה ברֵ א ִ ׁשית. ;that is, there is With kindness, You illumine the earth and all who dwell on it—(104:24) nothing in this world which beats to the line and a ,rhyming pattern of aa, bb מָ ה ַרּבּו מַ ֲע ֶ ֽׂשיָך יהוה, ֻּכָ ּלםחׇ ּבכְמָ ה ָע ִֽׂשיתָ , .is, God forbid, extraneous.... in Your goodness, You renew creation day after day a concluding b. Joel אָ מָל with ,הccהָ אָ ֽ רֶ ץ קִ י נְ ָ ֽ נֶ ָך . ,When a person seeking How varied are Your works, ADONAI inspiration pays attention all fashioned with wisdom; Hoffman, a contemporary -scholar, writes: “The mean ַה ֽ ל ֶ ּמֶ ְך הַ מ ר ֹומָ ם ל בַ דּ ֹו מֵ אָ ז , to this—reaching for an understanding of that which the world in its entirety is Your dominion. ing of the individual words .here was never the point הַ מ ֻׁשּבָח והַמ ֹפאָ ר ו ַהּמִתְ ַנּׂשֵא מִ ימֹות עֹולָ ם, ,is clothed by everything You alone ruled on high from the very beginning in this world, animal life, praised, glorified, and exalted since earliest time. They were chosen for their meter and their initial אֱֹלהֵ י עֹולָ ם, ּב ֽ רַחֲמֶ יָך הָ ַר ִ ּבים רַחֵם עָ לֵ ֽינּו, ,plant life, and sheer matter ,letter.” In this conception אֲ דֹון ֻעֵ ּזֽנּו, צּור ִמ ְׂש ַּג ֵ ּבֽנּו, מָ גֵ ן ִי ְ ׁש ֵ עֽנּו, ִמ ְׂש ָ ּגב ּבַעֲ ֵ ֽ דנּו. ,everything that was created; God of the universe and arouses one’s heart with with Your great kindness, have compassion on us. the Hebrew alphabet itself this wisdom, speaks of it Source of our strength, our protecting fortress, is seen as an instrument of before God with love and creation. Our translation here is impelled by this idea אֵ ל בָּ רּוְך, ּגדֹול דֵּעָ ה , .reverence—then that person our saving shield, our stronghold -and is alphabetical, captur הֵ כִ י ן וּפָ עַ ל זׇ הְׇ רֵ י חַָ ּמה . ,fulfills the will of the creator who created the world in all Almighty, blessed, creator of all who dwell on earth, the ing the meaning of the text in a close, but not quite טֹוב יָ צַ ר ָּכבֹוד לִ ְׁש מ ֹו . .its fullness firmament and goodly heavens are illuminated with Your .literal, translation מ אֹורֹות נָ תַ ן ס בִ י ב ֹו ת עֻ ּזֹו. ZEV WOLF OF ZHITOMIR— The biblical . ּ ֶ ֽ סלָ ה justice, kindness, and light; they make Your name an object always ,meaning of this word ִּפּנֹות צבָ אָ י ו ק דֹו ִ וֹשׁים, of praise; quietly, resolutely, soulfully all tell in unifiedv oice of Your wise, excellent, and zealous care. which occurs frequently in the Book of Psalms, is ר ֹו מ מֵ י ַׁש דַּ י , תָּ מִ י ד מ ַס ּפרִ י ם unknown. The ancient ּכבֹוד אֵ ל ּוקְ ֻדָּׁשתֹו. You are to be praised, ADONAI our God, for the wondrous rabbis, interpreting the biblical text, thought that it ◀ ִ ּת ְתָרַ ּבְך יהוה אֱֹלהֵ ֽינּו עַ ל ֶ ׁשֽבַח מַ ֲע ֵ הׂש ֽ יָדֶ יָך, work of Your hands, and for the radiant lights that You meant “forever,” and that is .its liturgical meaning here ועַל מ ֽאֹורֵ י אֹור ֶ ׁשָעיתָ ִֽׂש יפָאֲ ֽרּוָך ֶ ּסֽלָ ה. .fashioned, reflecting Your glory always

152 שחרית לשבת ויום טוב · קריאת שמע וברכותיהshabbat AND festivals · morning serviceSiddur · sh’ma and its Lev blessings Shalem for Shabbat and Festivals 152 Copyright © 2016 by the Rabbinical Assembly קְ דֻ ׁ ּ ָ שה In the Beginning All services continue here: All services continue here: Kedushah D’yotzer This version of the . ְ ּדי ֹו צֵ ר Kedushah, recited in the תִּתְ בָּרַ ְך צוּרֵ ֽ נוּ מַ ְל ֵ ּכֽנּו ו ֹגאֲ ֵ לֽנּו ּבֹורֵא ק ד ִ ֹוׁשים. In the beginning God Kedushah D’yotzer: The Angelic Praise of God created firstb’rakhah before the ִי ְׁש ַּת ַ ּבח ׁשִמְ ָך לָעַ ד מַ ְל ֵ ּכֽנּו, יֹוצֵ ר מׁשָרתִ ים, -the heavens that actually You are to be praised, our protector, our sovereign, our re deemer, creator of celestial beings. Our sovereign, Your Sh’ma, blesses God for the creation of the morning וַ ֲא ֶ ׁשר מׁשָרתָ יו ֻּכָ ּלם עֹומדִ ים ּברּום עֹולָ ם are not and the earth that wants to name is to be acclaimed forever; You fashion beings that serve light. Every Kedushah is -based on the mystical vi ּו ַמׁשְמִיעִ ים ּביִרְאָ ה יַֽחַ ד ּבקֹול, .touch them In the beginning God You, and Your servants all stand at the edges of the universe, sions of Isaiah and Ezekiel. דִּ בְרֵי אֱֹלהִ ים ַחִ ּיים ּומֶ ֽלֶ ְך עֹולָ ם. created proclaiming reverently with one voice the words of the living Each prophet described threads stretching between God, the sovereign of the universe. an angelic chorus. Isaiah ◀ ֻּכָּל ם אֲ הּובִ ים, ֻּכָּלם בּ רּורִ ים, ֻּכָּלם ִּגּבֹורִ ים, —them saw them singing kadosh, between the heavens that ,kadosh, kadosh (“holy, holy ו ָ ֻכםּל עֹו ִ ׂשיםאֵ ּבימָ בְ ה ּויִרְאָ ה ר צֹון קֹונָ ם. All of them loved, all of them pure, all of them mighty, and ▶ actually are not all of them in reverence and awe carry out the will of the one holy,” 6:3); Ezekiel heard ו ֻכָ ּלם ּפֹותחִ ים אֶ ת־ּפִיהֶ ם ּבִקְ ֻדָ ּׁשה ּובְטׇהְׇרָ ה, and the earth that cries out them reciting barukh k’vod for help. who has dominion over them. In purity and in holiness, all of Adonai (“praised is Adonai’s ִ ּבׁשירָ ה ּובְזִמְרָ מְ ה, ּובָר כִ ים ּו ְמ ַׁשּבחִ ים, ,And God created humans them raise their voices, in song and chant, to praise, bless, glory,” 3:12). The Kedu- for each person is a prayer shah is placed here, in the מְ ּופָאֲרִ ים ּומַעֲרִ יצִ ים, ּומַקְדִּ י ִ ׁשים ּומַמְ לִיכִ ים: glorify, extol, hallow, and celebrate the name of God, the and a thread blessing of creation, as if to touching what is not great, mighty, awe-inspiring sovereign, the Holy One. say that both heaven and אֶ ת־ֵם ׁשהָאֵ ל, ַה ֶ ּמֽלֶ ְך, ַה ָּגדֹול, ַה ִּגּבֹור ו ַהּננּוֹרָא קָ דֹוׁש הּוא. with a tender and delicate et shem ha-El, ha-melekh ha-gadol, ha-gibor v’hanora kadosh hu. earth offer praise to God. touch. ,In the mind of the mystics ◀ ו ֻכּלָם מ ַק ּבלִ ים עֲ לֵיהֶ ם ֹעל מַ לְ כּות ׁשָמַ ֽיִם זֶ ה ִמֶ ּזה, —RIVKA MIRIAM ▶ Each turns to another as they proclaim their loyalty to God, all of creation constitutes ו נֹות נִ ים רׁשּות זֶה לָזֶה, להַקְדִּ יׁש ל יֹוצרָ ם ּבנַֽחַ ת ֽרּוחַ , (translated by David C. Jacobson) and each gives permission to the other to hallow their creator; a praise of God; every created being, animate and ָ ּבׂשפָה ב רּורָ ה ּובִנְעִ ימָה ק דָ ֹוׁשה, ֻּכָ ּלם ּכאֶחָ ד in a clear voice and with sacred speech, together as one, they Angels inanimate, sings to God. עֹונִ ים ו אֹומרִ ים ּביִרְאָ ה: :respond with awe, saying The Hebrew word for angel beings that serve you מְ ׁשָרְתִ ים . . . is malakh, which also means Holy, holy, holy is Adonai Tz’va·ot, . . . servants Rabbinic lore tells . קָ דֹוׁש, קָ דֹוׁש, קָ דֹוׁש יהוה צבָ אֹות, messenger,” one who is“ ׁמְשָרְתָיו .the whole world is filled with God’s glory -of two kinds of angelic cre מ ֹלא כׇל־הָאָ ֽרֶ ץ ּכבֹודֹו. sent.... Unsuspecting and unaware. Consumed by Kadosh, kadosh, kadosh Adonai Tz’va·ot, m’lo khol ha-aretz k’vodo. ations: those who are part ,of God’s permanent court והָ אֹו ַפ ִ ּנים ו ַחּייּוֹת ַה ֽ ֹּק ֶדׁש ּברַ ֽ ַעׁש ָּגדֹול מִתְ ַנּׂשאִ ים -their own plans and itiner aries. Busy at work on their ▶ With a deafening sound, the ofanim and other holy beings ◀ like the angels Michael and Gabriel, and those who ל ֻע ַ ּמת ׂשרָ פִ ים, ל ֻעּמָתָ ם מ ַׁשּבחִ ים ו אֹומרִ ים: :own schemes...people rise up opposite the s’rafim and proclaim their praise chosen to be messengers of Praised is ADONAI’s glory wherever God dwells. are created each day to be conveyers of that day’s בָּ רוְּך ּכבֹוד יהוה ִמ ּמקֹומֹו. the Most High rarely even know that they are God’s Barukh k’vod Adonai mimkomo. message, and so the litur- messengers.... I do not gist talks of both of them as “proclaiming . . . the לאֵ ל ָּברּוְך, נעִ ימֹות ִי ֵ ֽ ּתנ . ּולַּמֶ ֽלְֶך אֵל חַ י ו ַקָ ּים, know how many times in They offer adulation to God, whom they bless. They chant one’s life one is also a mes- songs and voice their praise to the sovereign, the living and words of the living sover- זמִ ירֹות ֹי ֵ ֽ אמרּו, ו ִת ְׁשָּבחֹות ַיׁשְמִֽ יעּו. ִּכי הּוא לבַ דֹּו senger. But for everyone it enduring God. For God alone achieves victory, creates anew, eign” (Babylonian Talmud, .(H|.|agigah 14a ּפֹועֵ ל ּגבּורֹות, עֹוׂשֶה חֲ ָדׁשֹות, .is at least once —LAWRENCE KUSHNER masters war, sows righteousness, cultivates deliverance, thank The creator of ַ ֽעַ ּבל מִ לְחָ מֹות, זֹורֵ ֽעַ צדָ קֹות, לְ ע ֵ ֹׂשה effects healing, is praised with reverence, and is the author the great lights .Psalm 136:7 . ֹאורִ ים ְ ּגדֹלִ ים מַ צְמִֽיחַ יׁשּועֹות, ּבֹורֵ א ר פּואֹות, -of wonders. ▶ In God’s goodness, the work of creation is re The prayer takes . צִ ּי ֹו ן Zion נֹורָ א ת ִהּלֹות, אֲ דֹון ַהּנִפְלָ אֹות, newed each day, as the psalmist declared: “Thank the creator of the great lights, for God’s love is everlasting.” Cause a new the motif of the light of ,creation and of the dawn ◀ הַמחַ ֵדּׁש ּבטּובֹו ּבכׇ ל־יֹום ּתָמִ יד מַ ֲע ֵ ׂשה ברֵ א ִ ׁשית. and ties it to an image of ּכָאָ מּור: ל ע ֵ ׂשה אֹורִ ים ּגדלִ ים, ּכִי ל עֹולָם חַסְ דֹּו. light to shine on Zion, and may we all soon be worthy of its illumination. ֹ ֹ the Temple in Jerusalem as a source of ultimate אֹור חָ ָדׁש עַ ל צִ יֹּון תָּאִ יר ונִ ְז ֶ ּכה כֻלָּ ֽנוּ מ הֵרָ ה ל אֹורֹו. .Barukh atah Adonai, creator of lights illumination. ָּברּוְך ַאָ ּתה יהוה, יֹוצֵ ר ַה ּמאֹורֹות. .Or h|.|adash al tziyon ta·ir v’nizkeh khulanu m’heirah l’oro

153 שחרית לשבת ויום טוב · קריאת שמע וברכותיהshabbat AND festivals · morning serviceSiddur · sh’ma and its Lev blessings Shalem for Shabbat and Festivals 153 Copyright © 2016 by the Rabbinical Assembly The Blessings of the You have loved us deeply The Hebrew .אַהֲבָה רַבָּה אַהֲבָ ה רַ בָּ ה אֲהַ ְבָ ֽ ּתנּו, יהוה אֱֹלהֵ ֽינּו, Second B’rakhah before the Sh’ma: God’s Great Love Priests before the Sh’ma root alef-hei-vet, meaning חֶמְ לָה גלָה וִ דֹויתֵרָה חָמַ ֽ ְלָּת עָ לֵ ֽינּו. You have loved us deeply, ADONAI our God, and showered The priests in the Temple “love,” appears six times in this passage (both as the אָבִֽ ינּו מַ ְל ֵ ּכֽנּו, ּבַעֲ בּור אֲ בֹותֵ ֽ ינּו ]ו ִאּמֹותֵ ֽ ינּו[ would say the following us with boundless compassion. Avinu Malkeinu, for the sake b’rakhah before the Sh’ma: of our ancestors who trusted in You and to whom You taught noun and a verb). Reuven ֶׁשּבָט ח ּוב ָך ַו ּת ַלּמדֵ ם ֻח ֵ ּקי ַחִ ּיים, May the one who dwells“ the laws of life, so may You be gracious to us and instruct us. Hammer points out that three of them speak of ֵּכן ּת ׇח ֵ ּנֽנּו ּותְ ַל ּמ ֵ ֽ דנּו. in this House always grant you love, harmony, peace, Kind creator, have compassion for us, open our hearts so that our love for God and three , speak of God’s love אָבִֽ ינּוהָאָב הָרַחֲמָ ן, הַמרַחֵ ם, ,and friendship.” we may understand and discern, hear and study, observe —TALMUD OF THE LAND perform, and fulfill all the teachings of Your Torah with love. for us. While reciting this b’rakhah, the worshipper רַחֵם עָ לֵ ֽינּו ותֵ ן ּב ִל ֵ ּב ֽנּולהָבִ ין ּולְ ַה ְׂש ִ ּכיל, OF ISRAEl can anticipate the seventh ִל ְ ׁשמֹֽעַ , לִלְ מֹד ּולְ ַל ֵ ּמד, ִל ְ ׁשמֹר ולַ ֲעׂשֹות Enlighten our eyes with Your Torah; attach our hearts to Your You Have Loved mitzvot; unify our hearts to love and revere Your name so occurrence, which is found in the first paragraph of ּולְ ַקּיֵם אֶ ת־ּכׇל־דִּ בְרֵ י תַ לְ מּוד ּתֹו ֽ רָתֶ ָך ּבאַהֲבָ ה. ,Us Deeply that we never lose hope. As we trust in Your great, holy the Sh’ma: “You shall love With a great love (ahavah ”.Adonai your God והָאֵ ר עֵ ינֵ ֽינּו ּבתֹו ֽ רָתֶ ָך, awe-inspiring name, we will delight and rejoice in Your rabah) You have loved us deliverance. אָ בִ ֽ י נ ּו Avinu Malkeinu ו ַד ֵ ּבק ִל ֵ ֽ ּבנ ּו מִ ּבצְ ֺו ֽ י תֶ ָך , ahavtanu). The love of) ,Literally, “our father . מַ ְ ל ֵ ּ ֽכ נ ּו :God for the people Israel Some gather their tzitzit before reciting this line our king.” The pairing of ויַחֵ ד לבָ ֵ ב ֽנּולאַהֲבָ ה ּולְיִרְאָה אֶ ת־ׁש ֽ מֶ ָך, is declared here just before ▶ Bring us safely from the four corners of the earth, and lead the Sh’ma. It prepares us us in dignity to our land, for You are the God who effects the two words emphasizes that God is at once both וֹלא נֵ בֹוׁש ל עֹולָם וָעֶ ד. for the Sh’ma. Now you intimate as a close relation ִ ּכי בׁשֵם קׇ ְד ׁשָך ַה ָּגדֹול ו ַהּננּוֹרָ א ּבָטָ ֽחְ נּו, might expect a listing of deliverance. You have chosen us from all other tongues and gifts to us—God’s freeing peoples, always drawing us nearer to Your name, that we may and distant as a monarch. -The word av, “father,” sug נָגִֽילָה ו ִנׂשְמחָ ה ִּביׁשּו ֽ עָתֶ ָך. .us, feeding us, delivering truly acknowledge You and lovingly proclaim Your oneness us. Instead, we thank God Some gather their tzitzit before reciting this line: gests the image of God as for one gift: God’s teach- Barukh atah ADONAI, who lovingly cares for the people Israel. source or progenitor, and therefore it may also be ◀ וַהֲבִ ֵ ֽ יאנּו ל ָ ׁשלֹום מֵאַ ְר ַ ּבע ּכתַנְ פֹוהָאָ ֽרֶ ץ, ,ing, God’s opening our Ahavah rabah ahavtanu Adonai eloheinu minds and hearts to Torah. h|.|emlah g’dolah viteirah h|.|amalta aleinu. translated as “creator.” ו תֹולִ ֵ יכֽנּו קֹומ ִמּייּוּת לאַרְ ֵ צֽנּו, What You’ve given us The . חֻ ֵ קּ�י חַ ִ יּ�י ם laws of life is the ability to listen to Avinu malkeinu, ba·avur avoteinu [v’imoteinu] she-bath|.|u v’kha word “Torah” encompasses ּכִי אֵ ל ּפֹועֵ ל יׁשּועֹות ָ ֽאָ ּתה, You, so we can thank and va-t’lamdeim h|.|ukei h|.|ayim, ken t’honeinu u-t’lamdeinu. many different meanings. ּוָ ב ֽנּובָחַ ֽ ְרָ ּת ִמּכׇל־עַ ם ו ָלׁשֹון, draw close to You. Your Avinu ha-av ha-rah|.|aman, ha-m’rah|.|eim, rah|.|eim aleinu, v’ten b’libeinu In its most limited usage, it compassion is expressed l’havin u-l’haskil lishmo·a lilmod u-l’lamed lishmor v’la·asot u-l’kayem refers to the Five Books of וקֵרַ ְבָ ֽ ּתנּו לׁשִמְ ָך ַה ָּגדֹול סֶ ֽלָ ה ּבֶאֱמֶ ת, in teaching our hearts to et kol divrei talmud toratekha b’ahavah. Moses. But in a larger sense know compassion, to love ,it refers to all of Scripture ל הֹוד תֹו ל ָך ּולְיַחֶדְ ָך ּבאַהֲבָ ה. You, giving us not per- V’ha·eir eineinu b’toratekha, v’dabeik libeinu b’mitzvotekha and even to all of later ָּברּוְך ַאָ ּתה יהוה, ַהּבֹוחֵ ר ּב ַעּמֹו ִיׂשְרָאֵ ל ּבאַהֲבָ ה. .sonal freedoms but, in fact, v’yah|.|ed l’vaveinu l’ahavah u-l’yirah et sh’mekha, v’lo neivosh l’olam va-ed Jewish teaching. Thus, the boundaries bringing us Ki v’shem kodsh’kha ha-gadol v’hanora batah|.|nu, rabbis of the Talmud spoke close to the Unbounded, nagilah v’nism’h|.|ah bishuatekha. of the “Written Torah” and the “Oral Torah,” the latter referring to the teachings of the Midrash, Mishnah, the One. By giving us Some gather their tzitzit before reciting this line: and Talmud—and even to “whatever new teaching a student of wisdom might impart until the end of time” Torah, You’ve shown us (Leviticus Rabbah 22:1). In this prayer, “Torah” embraces the widest meaning: the laws of life—all those teach- how to live. We can now ▶ Va-havi·einu l’shalom mei·arba kanfot ha-aretz, ings that instruct us concerning a full ethical and religious life. offer thanks and say: v’tolikheinu kom’miyut l’artzeinu, .לְהָ בִ ין ּולְהַ ְ ׂשכִּ יל . . . לִ ׁ ְ שמֹר וְלַעֲ ׂש ֹות ּולְקַ ֵ ּים Hear O Israel, Adonai is ki el po·el y’shu·ot atah, To understand and discern . . . observe, fulfill, and perform“ our God, Adonai is one.” u-vanu vah|.|arta mikol am v’lashon, This sequence implies that study is intimately linked with action—indeed, that study should lead to action. —john j. clayton v’keiravtanu l’shimkha ha-gadol selah be·emet, Gathering the tzitzit. Many observe the custom, originating in the late Middle Ages, of gathering the four l’hodot l’kha u-l’yah|.|edkha b’ahavah. tzitziyot (plural of tzitzit) of the tallit while reciting the words “bring us safely from the four corners of the Barukh atah adonai, ha-boh|.|er b’amo yisrael b’ahavah. earth,” thus symbolizing Israel’s unity and ingathering. The tzitziyot are then held through the third paragraph of the Sh’ma, and kissed when reciting the word tzitzit (which appears three times in that paragraph). By this practice, we indicate that we are lovingly undertaking to observe these words of Torah, and we hope that our commitment to strive for holiness will lead to greater unity. We are also gathering within us all our positive intentions.

154 שחרית לשבת ויום טוב · קריאת שמע וברכותיהshabbat AND festivals · morning serviceSiddur · sh’ma and its Lev blessings Shalem for Shabbat and Festivals 154 Copyright © 2016 by the Rabbinical Assembly the recitation of the קרִיאַת ׁשמַ ע Hear, O Israel Recitation of the Sh’ma The core of our worship Sh’ma. Rabbinic literature Some people may wish to pause here for a moment. Some may close their is not a prayer at all, but Some people may wish to pause here for a moment. Some may close their refers to the Sh’ma as a eyes; others may place a hand over their eyes. The intention is to concentrate a cry to our fellow Jews eyes; others may place a hand over their eyes. The intention is to concen- k’riah, a reading aloud of a on God’s oneness. and fellow humans. In it trate on God’s oneness. passage of the Torah. Later ְ :The following words are added in the absence of a minyan it became a meditation . אֵ ל מֶ ֽ ֶ ל ך ֶ נ אֱ מָ ן :we declare that God is In the absence of a minyan, we add the following God is a faithful sovereign. one—which is also to say as well, a way to focus on God’s “oneness”—so much ׁשמַ ֖עיִׂשְרָאֵ ֑ל יהו֥האֱֹלהֵ ֖ינּו יהו֥ה אֶחָ ֽד. that humanity is one, that life is one, that joys and Hear, O Israel, ADONAI is our God, ADONAI is one. so that for some it became a moment to experience a ּבָרּוְך ׁשֵ ם ּכ בֹוד מַ לְ כּותֹו לעֹולָם וָעֶ ד. :sufferings are all one—for Sh’ma yisrael, Adonai eloheinu Adonai eh|.|ad. Recited quietly God is the force that binds mystical union with God. Recited quietly: Praised be the name of the one The Babylonian Talmud ואָ אֵ֖ת יהו֣ה֣הַבְּתָ אֱֹלהֶ ֑יָך ּבכׇ ל־לבָבָך֥ ּובְכׇ ל־נַפְׁש ָך֖ .them all together. There whose glorious sovereignty is forever and ever is nothing obvious about ֔ reports: Rabbi Judah the Prince was teaching and ּובְכׇ ל־מ ֹאדֶ ָֽך: והָ ֞יּו ַהבָרִ֣ דים הָאֵ֗ ּלֶה ֨אֲׁשֶ ר אָ ֹנ כִ֧ימ צַּוָך֛ this truth, for life as we experience it seems infi- You shall love ADONAI your God with all your heart, needed to stop, since the hour for reciting the Sh’ma הַ ּיֹ֖וםעַ ל־לבָבֶ ָֽך: וׁשִ ּנַנְּתָ יָךודִ ֣ם ֔לבָנֶ ּ֖בַרְּתָ ּבָ ֑ם ּבׁשִבְּת ָך֤ .nitely fragmented. Human with all your soul, and with all that is yours was passing, so he covered ּבבֵ יתֶ ָךּובְלֶכְּת ָך֣ ַב ֶד רְֶך ּובְׁשׇ כְּבָךּ֖ובקּומֶ ָֽך: beings seem isolated from These words that I command you this day one another, divided by all ֔ ֙ ֨ his eyes for a moment and the fears and hatreds that shall be taken to heart. then continued teaching ,Berakhot 13b). In this story) ּוקְׁשַרְּתָ ֥םלא֖ ֹותעַ ל־יָדֶ ָ֑ך והָ יּ֥ו ל ֹטטָפ֖ ֹת ּבֵ ֥ין עֵ ינֶ ֽיָך: make up human history. Teach them again and again to your children; the Sh’ma was but ּוכְתַ recitingבְּתָ ֛םעַ ל־מ זֻז֥ ֹותּבֵ ֖ יתֶ ָך ֽ ּובִׁשְעָרֶ יָך: Even within a single life, speak of them when you sit in your home, .a momentary interruption דברים ו:ד-ט one moment feels cut off from the next, memories when you walk on your way, Later, Rabbi Judah’s act of covering his eyes came to be seen as a sign of deep contemplation, and so it became the custom of many to of joy and fullness offering when you lie down, cover the eyes while reciting the Sh’ma, as a moment to meditate on God’s unity. us little consolation when and when you rise up. ְ .we are depressed or lonely These words form an acronym of amen. When we recite the . אֵ ל מֶ ֽ ֶ ל ך ֶ נ אֱ מָ ן Bind them as a sign upon your hand GOD IS A FAITHFUL SOVEREIGN To assert that all is one in Sh’ma with a minyan, the leader concludes with the words Adonai eloheikhem emet, “Your God truly”; when, in God is our supreme act of and as a symbol above your eyes; the absence of a minyan, that affirmation is not recited, we add this private affirmation at the beginning of the faith. No wonder that the inscribe them upon the doorposts of your home Sh’ma. The Kabbalists noted that the Sh’ma contained 245 words and so, by adding three additional words, Sh’ma, the first “prayer” we we reach 248—the number of limbs in the body, according to the belief of the ancient rabbis. Thus we affirm, learn in childhood, is also and on your gates. Deuteronomy 6:4–9 whether by adding words at the beginning or the end of the Sh’ma, that our entire being is dedicated to God. the last thing we are to say ,To whom are these words addressed? Certainly, we are speaking to ourselves . שׁ ְ �מַ ע ִ ְ שׂ�רָ אֵ ל יSh’ma Yisrael before we die. V’ahavta et Adonai elohekha b’khol l’vav’kha u-v’khol nafsh’kha —ARTHUR GREEN enjoining ourselves to truly hear what our lips are saying. We may also be speaking to each other—the collec- u-v’khol me’odekha. V’hayu ha-d’varim ha-eileh asher anokhi m’tzav’kha tive people Israel—reminding each other that we are a people united by values, nurturing our own sense of The Challenge of Faith ha-yom al l’vavekha. V’shinantam l’vanekha v’dibarta bam, b’shivt’kha peoplehood. A moving midrash imagines these words recited by Jacob’s sons, addressed to their father Jacob/ The Israeli poet Yoram b’veitekha u-v’lekht’kha va-derekh u-v’shokhb’kha u-v’kumekha. Israel, reassuring him on his deathbed that they remain true to his teachings, and that the God of Jacob is and Nissonovitch remarks that U-k’shartam l’ot al yadekha v’hayu l’totafot bein einekha. will remain “their God” (Genesis Rabbah 98:3). And so, we too may be speaking to our forebears, reassuring religious questions may U-kh’tavtam al m’zuzot beitekha u-visharekha. our ancestors (all the way back to Jacob!) that their legacy continues in us. -The Hebrew word ehad, “one,” has been variously interpreted. It can mean that God is totally uni . אֶ חָ ד not constitute the subver- One sion of our faith; rather, they fied and not made up of parts, as is the case with everything else we encounter in the universe. It can mean may help us get past tired unique, that God is different from all else we encounter. It can mean “only,” that there is no other being who is notions that narrow our vision, divine. Mystics interpret it as meaning that God is one with the universe—or in another formulation, present and it may open our souls to throughout the universe. new and deeper understand- ְ This phrase is not part of the biblical text but was the customary response of . ָבּ ר ּו ך ׁ ֵ שם ings. His colleague Elḥanan Nir Praised be the name adds: Doubts lead to a strong, those assembled to hearing the name of God as part of priestly prayers in the Temple. To differentiate it from surprising, and deep faith that the actual biblical text, it is recited silently. In the legend mentioned above, this sentence constituted Jacob's cannot be compared with classi- response to his children's affirmation, and so it is voiced differently. cal faith. This is a faith for which The observant Jew lives a life surrounded by the . ּוכְתַ בְ ּתָם עַל מְ זֻ ֹזות Inscribe them upon the doorposts nothing is taken for granted. Sh’ma: reciting it in the morning upon arising and at night before going to sleep, walking past its inscription on the mezuzah when entering one’s home, and even adorning oneself with the words on weekday mornings upon one’s head and near one’s heart when putting on t’fillin, phylacteries.

155 שחרית לשבת ויום טוב · קריאת שמע וברכותיהshabbat AND festivals · morning serviceSiddur · sh’ma and its Lev blessings Shalem for Shabbat and Festivals 155 Copyright © 2016 by the Rabbinical Assembly וְ הָ ָ י ה אִ ם Other Gods If you will hear and obey the mitzvot that I command you If you will hear -This paragraph sug . ׁ ָ ש ֽמֹ עַ ו הָ היָ ֗אִ ם־ׁשָמ֤ עַ ֹּתִׁשְמ ֙ עּואֶ ל־מִ צְ ֺותַ֔ י אֲׁשֶ ֧ ר אָ ֹנכִ֛י מ צַּוֶ ֥ה What is an idol? A thing, this day, to love and serve ADONAI your God with all your gests a direct relationship אֶתְ כֶ ֖םהַ ּיֹ֑ום לאַהֲבָ֞ ה אֶ ת־יהו֤ה אֱֹלהֵיכֶ ֙ם ּולְעׇבְ ֔ ֹוד ּבכׇ ל־ ,a force, a person, a group between the righteousness an institution or an ideal, heart and all your soul, then I will grant the rain for your of our acts and our fate. If לבַבְכֶ ֖ם ּובכׇ ל־נַפְׁש כֶ ֽם: ונָתַּתִ֧ימטַ ר־אַרְ צכֶ ֛ם ּבעִּת֖ ֹו יֹורֶ ֣ה regarded as supreme. God land in season, rain in autumn and rain in spring. You shall we are good, God will be alone is supreme. .to us, and vice versa ּומַ goodלְק֑ ֹוׁש ואָסַפְּתָ ֣ ד ֔גָנֶ ָך ותִ ׁש ָך֖ ֹירויִצְהָרֶ ָֽך: ונָתַּתִ֛י עֵ ׂ֥שֶ ב gather in your grain and wine and oil; I will provide grass in —ABRAHAM JOSHUA your fields for your cattle and you shall eat and be satisfied. That theology was ques- ּבׂשָדָך֖ לִבְהֶמְּתֶ ָ֑ךואָ כַלְּתָ ֖וׂשָ בָ ֽעְּתָ: הִּׁשָמר֣ ּו לָכֶ֔ ם ּפֶ ן־יִפְּתֶ ֖ ה HESCHEL Take care lest your heart be tempted, and you stray and serve tioned throughout the ages and even by biblical writers ֑םלבַבְכֶ וסַרְּתֶ֗ ם וַעֲבַדְּתֶ ֙ם אֱֹלהִ֣ ים אֲחֵרִ ֔ ים והִׁשְּתַחֲ וִ יתֶ ֖ ם To Love and Revere God other gods and bow to them. Then ADONAI’s anger will flare themselves, most sharply in -the Book of Job. Nevertheלָהֶ ֽם: וחָרָ֨ ה אַ ה ֜ף־יהום ּבָכֶ֗ועָצַ ֤ראֶ ת־הַּׁשָמַ֨ יִ ֙ם ו ֹלא־יִהְ יֶ ֣ה When one contemplates up against you, and God will close up the sky so that there less, it does speak to a deepר והָ מָטָ֔ הֹל֥א ֣אֲדָמָ֔תִּתֵ ֖ן אֶ ת־יבּולָּ֑ה וַאֲבַדְּתֶ ֣ם מ הֵרָ֗ ה מֵעַ ֙ל the wonders of God’s will be no rain and the earth will not yield its produce. You creation and sees in them human need to see a world -as containing a moral balהָאָ ֣רֶץ הַ ֹּטבָ֔ ה אֲׁשֶ ֥ ר יהו֖ ה ֹתֵ נ֥ן לָכֶ ֽם: וׂשַמְּתֶ ֙ם אֶ ת־דבָרַ ֣ י God’s infinite wisdom, one will quickly disappear from the good land that ADONAI is ance between good and אֵ֔ ּלֶה עַ ל־לבַבְכֶ ֖םועַ ל־נַפְׁש כֶ ֑םּוקְׁשַרְּתֶ֨ ם תָ ֹא֤ם ל ֙אֹות immediately loves, praises, giving you. Therefore, impress these words of mine upon and craves to know God’s your heart and upon your soul. Bind them as a sign upon evil. What is expressed here in concrete terms may be עַ ם ל־יֶדְ כֶ֔והָ יּ֥ו לטֹוטָפ֖ ֹתּבֵ ֥יןעֵ ינֵיכֶ ֽם: ולִּמַדְּתֶ ֥ ם ֹאתָ ֛ ם ,great name, as David sang “I thirst for the living God” your hand and as a symbol above your eyes; teach them to understood more broadly: moral and immoral actions אֶ ת־ּבנֵיכֶ ֖םלדַ ּבֵ ֣ר ּבָ ֑ם ּבׁשִבְּת ָךּ֤בבֵ יתֶ֨ ֙ ָךּובְלֶכְּת ָך֣ ַב ֶ֔דרֶ ְך Psalm 42:3). But as one your children, by speaking of them when you sit in your) contemplates these things home, when you walk on your way, when you lie down and have consequences, both .and unseen ּובְׁשׇכְּבָך֖ seenּובְקּומֶ ָֽך: ּוכְתַ בְּתָ ֛ם עַ ל־מ זּוז֥ ֹות ּבֵ ֖ יתֶ ָך ֽ ּובִׁשְעָרֶ יָך: one is immediately struck למַ֨ עַ ןיִרְ ּבּ֤ו ימֵ יכֶ ֙ם וִ ימֵ ם֣י עַ֚ל בנֵיכֶ֔הָאֲדָמָ֔ ה ֨אֲׁשֶ ר נִׁשְ ּבַ ֧ע dumb and becomes fearful, when you rise up. Inscribe them upon the doorposts of your The biblical . צִ י צִ ת for one knows that a person home and on your gates. Then your days and the days of your Tzitzit -scholar Israel Knohl, ex תֵיכֶ ֖םיהו֛ה לָתֵלַאֲ ֹב֣תלָהֶ ֑ם ּכִ ימֵ ֥י הַּׁשָמַ ֖יִם עַל־הָאָ ֽרֶ ץ: -is only a tiny part of the vast children, on the land that ADONAI swore to your ancestors to panding a medieval Jewish דברים יא:יג-כא ness of creation—humble and ignorant, standing with give them, will be as many as the days the heavens are above comment, suggests that little understanding before the earth. the word tzitzit may derive from tzitz, a headband ַ ו ֥ ֹי א מֶ ר יהו֖ה אֶ ל־מֹ ֥הׁשֶ ּלֵאמֽ ֹר: רַ דאֶּבֵ֞ ל־ּבנֵ ֤י יִׂשְרָאֵ ֙ל the fullness of knowledge, Deuteronomy 11:13–21 as David lamented, “When worn by the High Priest and tied in back with a p’tilואָמַרְּתָ ֣ אֲ ם ֔לֵהֶועָ ֨ ּוׂש ֥םלָהֶ צִיצִ֛ת עַ ל־ּכַנְפֵ ֥י בִגְדֵ יהֶ ֖ם I gaze at Your heavens, Your ”.t’khelet, a “thread of blue ל תָ ֑םדֹ ֹרונָת נּ֛ו עַל־צִיצִ֥תהַּכָנָ֖ף ּפתִ֥ יל ּת כֵ ֽלֶת: והָ יָ ֣ה handiwork, what are mortals ADONAI said to Moses: Speak to the people Israel, and קדש that You care for them?” instruct them that in every generation they shall put tzitzit On it were the words ,(kodesh ladonai) ליהוה לָכֶ ם לצִיצִ ת ּורְאִ יתֶ ֣ ם ֹאתֹו ּוזְכַרְּתֶ ם אֶ ת־ּכׇ ל־מִ צְ ֺו֣ת יהוה .(Psalm 8:4–5) ֮ ֒ ֗ ֙ ֔ on the corners of their garments, placing a thread of blue on —MAIMONIDES “holy before Adonai.” Wear- ing the tzitzit (literally, the וַעֲׂשִ יתֶ ֖ ם תָ ֹא֑ם ו א֨ ֹלתָ ֜תּורּו אַחֲרֵ ֤י לבַבְכֶ ֙ם ואַחֲרֵ ֣י עֵ ינֵיכֶ֔ ם ;the tzitzit, the fringe of each corner. That shall be your tzitzit you shall look at it and remember all the mitzvot of ADONAI, “little tzitz”), we are asked ,to serve God in a holy way אֲׁשֶ ר־אַּתֶ ֥ ם ֹזנִ֖ים אַחֲרֵ יהֶ ֽם: למַ ֣עַןּתִ זְּכ ֔ ּור וַעֲׂשִ יתֶ ֖ ם much as the High Priest אֶ ת־ּכׇ ל־מִ צְ ֺותָ ֑י וִהְ יִ יתֶ ֥ם ק דֹׁשִ֖ ים לֵאֹלהֵיכֶ ֽם: אֲ ֞נִ י יהו֣ ה and fulfill them, and not be seduced by your eyes and heart did; thus the paragraph אֱֹלהֵיכֶ ם אֲׁשֶ ר הֹוצֵ ֤אתִי אֶתְ כֶ ם מֵאֶ ֣רֶץ מִ צְרַ יִם לִהְ יֹ֥ות as they lead you astray. Then you will remember and fulfill all My mitzvot, and be holy before your God. I am ADONAI your ֔ ֙ ֨ ֗ commands us to be “holy before your God.” The act במדבר טו: לז-מא of wearing tzitzit turns us לָכֶ ֖ם לֵאֹלהִ֑ ים אֲ נִ֖י יהו֥ה אֱֹלהֵיכֶ ֽם: God, who brought you out of the land of Egypt to be your God. I am ADONAI your God— Numbers 15:37–41 all, metaphorically, into .High Priests אֱ מֶ ת The tradition . אֱ מֶ ת Truly When there is a minyan, the leader adds: Truly ”,read the word emet, “truly ◀ יהוה אֱֹלהֵיכֶם – אֱמֶ ת – :When there is a minyan, the leader adds ▶ ADONAI your God—truly— as referring both backward and forward: it is the first ו ַי ִ ּציב ונָ כֹון ו ַקּיָ ָם רו ָיׁשונֶאֱמָ ן בואָ הּווחָבִ יב ונֶחְמָ ד this teaching is constant, well-founded and enduring, right- word of the following paragraph and is also recited as ונָעִ ים ו נֹורָ א ואַדִּ יר ּומְ ֻת ָ ּקן ּומְ ֻקּבָלב ו טֹוויָפֶה הַדָּ בָ ר eous and trustworthy, beloved and cherished, desirable and pleasing, awe-inspiring and majestic, well-ordered and estab- if it were the last word of .the preceding paragraph ַהּזֶה עָ לֵ ֽינּו ל עֹולָם וָעֶ ד. lished, good and beautiful, and so incumbent on us forever. continued

156 שחרית לשבת ויום טוב · קריאת שמע וברכותיהshabbat AND festivals · morning serviceSiddur · sh’ma and its Lev blessings Shalem for Shabbat and Festivals 156 Copyright © 2016 by the Rabbinical Assembly Redemption Truly, the God of the universe, our sovereign, is the stronghold continued Read forward, the word אֱ מֶ תאֱֹלהֵ י עֹולָם מַ ְל ֵ ּכֽנּו, צּור יַעֲ ֹקב מָ גֵ ן ִיׁש ֵ ְעֽנּו. What might redemption affirms what follows: credal ◀ ל דֹור וָ דֹור הּוא ַקָ ּים ְ ּוׁשמֹו ַקּיָם, וכִסְ אֹו נָ כֹון .of Jacob and our protecting shield mean in our time? Gordon In every generation God is present, God’s name endures, statements spelling out the Tucker, a contemporary ;implications of the Sh'ma ּומַ לְ כּותֹו וֶאֱ מּונָ תֹו לָעַ ד ַקּיָֽמֶ ת. God’s throne is established, and God’s sovereignty and rabbi, points out that in each statement is preceded the Bible, when an object by the word emet, thus דְ ּובָרָ יו חָ יִ ים ו ַָמִ קּיים, נֶאֱמָ נִ ים ונֶחֱמָדִ ים, .faithfulness abide is redeemed, it returns to God’s teaching is living and enduring, truthful and beloved articulating a kind of Jewish לָעַ ד ּולְ עֹולמֵ י עֹולָמִ ים, עַל אֲ בֹותֵ ֽ ינּו ]ו ִאּמֹותֵ ֽ ינּו[ its original state. Following creed. Read backward, it a teaching of the Ḥasidic throughout all time. -refers to God, who is identi ועָ לֵ ֽינּו, עַ ל ּבָנֵ ֽינּו ועַ ל דֹּורֹותֵ ֽ ינּו, ועַ ל ׇּכל־דֹּורֹות master Avraham Mordecai As our ancestors accepted it as incumbent on them, we fied with truth. of Gur (Imrei Emet, parashat The phrase is based on זֶ ֽרַ עְרָאֵל ִי ׂש ֽ עֲבָדֶ יָך. עַל הָרִ א נִ ׁשֹוים ועַל הָאַחֲ רֹונִ ים accept it as incumbent on us, and on our children, and all Emor), he remarks that the words of Jeremiah, דָּ בָ ר טֹוב ו ַקּיָם ל עֹולָם וָעֶ ד, there was a moment after the future seed of the house of Israel who serve You. Both “Adonai is true (Adonai leaving Egypt and crossing emet), is truly the living אֱ מֶ ת וֶאֱ מּונָ ה ֹחק וֹלא יַעֲ ֹבר. -for our ancestors and our descendants, it is a goodly teach the Sea when we experi- ing, enduring forever, a constant truth, a never-changing God, and the sovereign of enced freedom and the in- .(time and the world” (10:10 ◀ אֱ מֶ ת ָ ׁש ַאָּתה הּוא יהוה אֱֹלהֵ ֽינּו וֵאֹלהֵי אֲ בֹותֵ ֽ ינּו finite possibility signalled principle. Additionally, another bibli- ]ו ִאּמֹותֵ ֽ ינּו[, מַ ְל ֵ ּכֽנּו, מֶ ֽלְֶך אֲ בֹותֵ ֽ ינּו ]ו ִאּמֹותֵ ֽ ינּו[, by the limitless horizon of ▶ Truly, You are ADONAI our God and the God of our an- cal meaning of the word the desert. It was the time emet is steadfastness or ֹּגאֲ ֵ לֽנּו ֹּגאֵ ל אֲ בֹותֵ ֽ ינּו ]ו ִאּמֹותֵ ֽ ינּו[, יֹוצ ֵ ֽ רנּו, צּור יׁשּועָ ֵ ֽ תנּו, cestors, our sovereign and our ancestors’ sovereign, our before the giving of the faithfulness. In this inter- Torah on Mount Sinai, yet redeemer and our ancestors’ redeemer. You are our creator, pretation, what is affirmed ּפֹו ֵ ֽ דנּו ּו ַמ ִ ּצ ֵ ילֽנּו, מֵ עֹולָ ם מֶ ׁשָֽך אֵ ין אֱֹלהִ ים זּו ֽ לָתֶ ָך. it was a special moment of and the rock of our deliverance, our redeemer and help. is that God will always be being with God. Jeremiah So You are known throughout time, for there is no God present for us. עֶזְרַ ת אֲ בֹותֵ ֽ ינוּ ]ו ִאּמֹותֵ ֽ ינוּ[ ַאָּתה הּוא מֵ עֹולָ ם, records God saying, “I Truly this teaching is מָ גֵ ן ּומֹוׁשִֽיעַ לִבְנֵיהֶם אַחֲרֵ יהֶ ם ּבכׇ ל־דֹּור וָ דֹור. .remember the generosity but You . אֱ מֶ ת ְ ו ַ י ִ ּצי ב of your young days, the constant Reuven Kimelman, a ּברּום עֹולָ ם מֹוׁשָבֶ ָֽך, love you exhibited when You were always the help of our ancestors, a shield and we were first engaged, deliverer for their descendants in every generation. contemporary liturgical scholar, contends that ּו ִמָטֶ ְׁשֽ יָךּפ וצִדְקָתָך עַ ד אַפְסֵי אָ ֽרֶ ץ. walking with Me in the You abide at the pinnacle of the universe— the “teaching” referred ַאׁשְרֵי אִ יׁש ֶׁשִּי ְמַ ׁש עלמִ צְ ֽ ֺותֶ יָך, desert” (2:2). We can hope that our religious life will Your judgment and Your righteousness extend to the ends of to in this assertion is the Decalogue, which originally ו תֹורָת ָךדְ ּובָר ָך ָי ִ ׂשים עַ ל ִלּבֹו. .lead us back to a moment the earth preceded the recitation of of innocence, when we feel Blessed are the ones who attend to Your mitzvot and place the Sh’ma in the ancient אֱ מֶ ת ַאָּתה הא ּואָ דֹון ל ַע ֶֽ ּמָך, free and in unselfconscious -synagogue. The recita ּומֶ ֽלֶ ְך ִּגר ּבֹולָרִ יב רִ יבָ ם. .relation to God. Your teaching and words on their hearts Truly, You are the ruler of Your people, a mighty sovereign, tion of the Decalogue was dropped from the liturgy אֱ מֶ ת ַאָּתה הּוא רִ אׁשֹון, ו ַאָּתה הּוא אַחֲ רֹון, who takes up their cause. because the rabbis were afraid that people would ַ ּו ִמּב ֽ לְעָדֶ יָך אֵ ין לָֽנּו מֶ ֽלֶ ְך ּגֹואֵ ל ּומֹוׁשִֽיעַ . Truly, You were at the beginning and You will be at the end— consider only those com- aside from You we have no ruler who can redeem and mandments as obligatory, as many Christians did. In its current context, the liturgical affirmation refers to the deliver. constancy of the entire Torah. Two contrasting theological concepts are at work in this .עֶ זְרַת אֲ ֹבותֵ ֽ ּינו ]וְאִמּ ֹותֵ ֽ ּינו[ help of our ancestors blessing. The first emphasizes the value of personal observance of Torah and mitzvot (“Blessed are the ones who attend to Your mitzvot . . .”); the second emphasizes communal redemption and the need for God to destroy oppression, with the exodus from Egypt serving as a paradigm for all future redemptions. The first is non-violent, speaking of personal practice and virtue through performing acts of love and care; the second insists that God must war against evil in order to root it out. These two views echo a talmudic argument as to whether the future redemption will be achieved peacefully or will come through war. A .אֱמֶ ת, אַ ָּ תה ּהוא רִ ׁאש ֹון, וְאַ ָּ תה ּהוא אַחֲ ֹרון Truly, You were at the beginning and You will be at the end similar expression, “I am the alpha and omega, the beginning and the end,” is quoted three times in the Chris- tian testament. The wording of this prayer may have been deliberately polemical at the time it was written in antiquity, and intended to oppose Christian theological claims, which were emerging as a rival to Judaism.

157 שחרית לשבת ויום טוב · קריאת שמע וברכותיהshabbat AND festivals · morning serviceSiddur · sh’ma and its Lev blessings Shalem for Shabbat and Festivals 157 Copyright © 2016 by the Rabbinical Assembly The Violence at the Sea ADONAI our God, You redeemed us from Egypt MOSES, MIRIAM, AND THE ֹשׁ�ֶה וּ� ממִרְיָם PEOPLE ISRAEL ִמ ִ ּמצְרַ ֽיִ ם ּגאַ ְלָ ֽ ּתנּו יהוה אֱֹלהֵ ֽינּו The Ḥasidic master Sha- The Torah is . וּ� ְ ב ֵ נ י ִי ְ שׂ�רָ אֵ ל ֵ ּו ִמיתּב עֲבָדִ ים ּפדִ ָ ֽ יתנּו. .and freed us from the house of bondage lom Shakhna taught: That Their firstborn You slayed, Your firstborn You redeemed, emphatic that Moses led which results in the good ׇ the men and Miriam ledּכ רֵ ל־ ּבכֹויהֶם הָרָ ֽ ְגָּת וּבְ כֹור ָך ּגָאָ ֽ ְלָּת ,You split the sea, You drowned the wicked cannot take place without the women, so that all the people Israel sang the Song ויַ ם סּוף ּבָקַֽ ְעָּת וזֵדִ ים ִט ַ ּב ְֽעָּת .opposition. You rescued Your beloved (.at the Sea. (See page 144 וִידִידִ ים הֶעֱבַ ְֽרָ ּת .The waters engulfed their oppressors; not one of them survived Blessing of Redemption . מִ י כָ מֽ ֹ כָ ה Then they sang in praise, acclaiming God for all that had who is like you וַיְ ַמַ כֽיִם ּסּוצָרֵ יהֶם, אֶחָ ד מֵ םהֶ ֹלא נֹותָ ר. Let us bless the source occurred. The Sh’ma was preceded ,by the song of the angels עַ ל ֹזאת ִׁש ּבחּו אֲ הּובִ ים, ו רֹומ מּו אֵ ל, ,of life source of faith and daring, The beloved people offered songs of thanksgiving, hymns “Holy, holy, holy . . .,” and now is followed by our ונָת נּו ידִידִ ים זמִ ירֹות ִ ׁשירֹות ו ִת ְׁשָּבחֹות, ,wellspring of new song of praise, and blessings to the sovereign ever-living God and the courage to mend. singing a praise of God ּברָ כֹות ו הֹודָ אֹות ַל ֶ ּמֽלְֶך אֵל חַ י ו ַקָ ּים, ,who is transcendent, powerful, and awe-inspiring —MARCIA FALK from the Song at the Sea. humbling the haughty, raising up the lowly, Through the recitation of רָ ם ו ִנָ ּׂשא, ָּגדֹול ו נֹורָ א, freeing those in chains, redeeming the poor, the Sh’ma, our song and the angels’ song become a ַמ ְׁש ִ ּפיל ּגֵאִ יםּומַ ְג ִֽ ּבי ַ ּה ׁשפָ לִ ים helping the weak, and answering God’s people common chorus. מֹוצִיא אֲסִ ירִ י םּופֹודֶה עֲ נָוִ ים .when they cry out יהוה ADONAI will reign .Exodus 15:18 . ִ י מְ לֹ ְך ו עֹוזֵ ר ַדּ ִ ּלים .Our homage is to God on high, who is ever praised ▶ The name . ִ י ְ ׂשרָ אֵ ל Israel ו עֹונֶה ל ַעּמֹו ּבעֵ ת ַׁשּועָם אֵ לָ יו. Moses, Miriam, and the people Israel joyfully sang this song to You: “Israel” is repeated four times before the conclusion ◀ ּת ִהּלֹות לאֵל עֶ לְ יֹון ָּברּוְך הּוא ּומְ רָ ֹבְך. -of the b’rakhah, empha מֹ ֶ ׁשה ּומִרְ יָ ם ּובְנֵ י ִיׂש לְרָאֵ לָך עָ נִ ּו ׁשירָ ה ּבׂשִמְחָ ה ַרָ ּבה, !Who is like You, ADONAI, among the mighty“ sizing the plea for the ואָמ רּו ֻכָּלם: ,Who is like You, adorned in holiness revered in praise, working wonders!” redemption of the people Israel. מִ י כָמֽ ֹכָ ה בָּאֵ לִ ם יהוה, מִ י ּכָמֽ ֹכָ ה נֶאְדָּ ר ַבּ ֽ ֹּק ֶדׁש, ,Mi khamokha ba-eilim Adonai, mi kamokha nedar bakodesh Isaiah . ּ ֹ גאֲ לֵ ֽ נ ּו nora t’hilot, oseh feleh. Our Redeemer .47:4 נֹורָ א תהִ לֹּת, ֽ ֹע ֵ ׂשה פֶ ֽלֶ א. ▶ At the edge of the Sea, the rescued sang a new song of praise Liberated the people This . ָ ּגאַ ל ִ י ְ ׂשרָ אֵ ל Israel ִ ◀ ׁשירָה חֲ ָדָ ׁשה ִׁש ּבחּו ג אּולִ ים לׁשִמְָך עַ ל ׂשפַ ת ַהָ ּים, to Your name; together, as one, they thanked You and b’rakhah, in contrast to most, concludes with a יַֽחַ ד ֻּכָ ּלם הֹודּו והִמְ ל ִֽיכּוואָמ רּו: :acclaimed Your sovereignty, saying “ADONAI will reign forever and ever.” verb in the past tense. We can properly bless God for יהוה יִמְ ֹלְך ל ֹעלָ ם וָעֶ ד. .Adonai yimlokh l’olam va-ed the redemptive acts that —have already occurred צּור ִ י ְ ׂשרָ אֵ ל, ,Stronghold of the people Israel not those we still hope and pray for (Babylonian ֽקּומָ ה ּבעֶזְרַ ת ִ י ְ ׂשרָ אֵ ל, !arise and help the people Israel .(Talmud, Pesah|.|im 117b ּו הפְדֵ כִנְאֻמֶ ָֽך י הּודָ ה ו ִ י ְ ׂשרָ אֵ ל. .Redeem, as You promised, Judah and the people Israel Our redeemer is called ADONAI Tz’va·ot, Sh’ma and the Amidah. The Babylonian Talmud ֹּגאֲ ֵ ,ל ֽנּויהוה צבָ אֹות ׁשמֹו, ק דֹוׁש ִ י ְ ׂשרָ אֵ ל. .the Holy One of the people Israel links this last b’rakhah Tzur yisrael, kumah b’ezrat yisrael, of the Recitation of the ָּברּוְך ַאָ ּתה יהוה, ּגָאַ ל ִ י ְ ׂשרָ אֵ ל. u-f’deih khinumekha y’hudah v’yisrael. The Amidah for Festivals is found on page 306. Sh’ma, mentioning God’s Go·aleinu Adonai Tz’va·ot sh’mo, k’dosh yisrael. redeeming the people Israel from Egypt, to the personal prayers that now follow in the Amidah, and Barukh atah ADONAI, who liberated the people Israel. recommends that there be no verbal interruption at this point (Berakhot The Amidah for Festivals is found on page 306. 9b). It is as if to say that the possibility of prayer flows out of our experience of God’s love as exhibited in freeing us from slavery.

158 שחרית לשבת ויום טוב · קריאת שמע וברכותיהshabbat AND festivals · morning serviceSiddur · sh’ma and its Lev blessings Shalem for Shabbat and Festivals 158 Copyright © 2016 by the Rabbinical Assembly תפילת העמידה לשחרית לשבת The Shabbat Morning Amidah

Prayer 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 Amidah. The Amidah, 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 literally “the prayer said Rabbi Ami taught: One’s is recited silently; others recite the first three blessings (including the Kedushah is recited silently; others recite the first three blessings (including the Kedushah while standing,” is a mo- prayer is answered only if on page 161) aloud and the rest of the Amidah silently. The Amidah concludes on page 161) aloud and the rest of the Amidah silently. The Amidah concludes ment of personal medita- one takes one’s heart into on page 166. on page 166. tion and is also known as the “Silent Prayer.” It always אֲ דֹנָ י ׂשפָתַ י ִ ּת ְפָ ּתח, ּופִ י ַי ִ ּגיד ּת ִהּל ֽ ָתֶ ָך. ,one’s hands, as it is said “Let us lift up our heart ADONAI, open my lips that my mouth may speak Your praise. contains three introduc- with our hands” (Lamen- With Patriarchs and Matriarchs: With Patriarchs: tory b’rakhot and three tations 3:41). First B’rakhah: Our Ancestors concluding b’rakhot. On Shabbat and festivals, a & בָּ ר וּ ְך ַאָ ּתה יהוה, & בָּ ר וּ ְך ַאָ ּתה יהוה, :BABYLONIAN TALMUD With Patriarchs: With Patriarchs and Matriarchs— middle b’rakhah focuses אֱֹלהֵ ֽינּו וֵאֹלהֵי אֲ בֹותֵ ֽ ינּו, אֱֹלהֵ ֽינּו וֵאֹלהֵי אֲ בֹותֵ ֽ ינּו ,a Barukh atah Adonai, a Barukh atah Adonai One should pray as a beg- on distinctive themes of the day. Before the Amidahאֱֹלהֵי אַבְרָהָם, אֱֹלהֵ י ]ו ִאּמֹו[,תֵ ֽ ינּואֱֹלהֵי אַבְרָהָ ם, gar knocking on a door our God and God of our our God and God of our and wish for a time of ancestors, ancestors, begins we take three steps יִצְחָ ק, וֵאֹלהֵ י יַעֲ ב, ֹק הָאֵ ל יאֱֹלהֵ יִצְחָ ק, וֵאֹלהֵ י יַעֲ ֹקב, .generosity God of Abraham, God of God of Abraham, God of forward, approaching God’s presence. (If there ַה ָּגדֹול ַה ִּגּבֹור ו ַהּננּוֹרָ א, אֱֹלהֵ י ׂשָרָה, אֱֹלהֵי רִ בְקָ ה, based on ḤAYIM IBN attar— Isaac, and God of Jacob, Isaac, and God of Jacob, is no room, we first take (.three steps backward אֵל עֶ לְ יֹון, ּגֹומֵל חֲסָדִ ים אֱֹלהֵי רָחֵ ל, וֵאֹלהֵ י לֵאָ ה, Prayer is for one’s soul great, mighty, awe-inspiring, God of Sarah, God of what nourishment is for Adonai, open my lips טֹובִ ים, ו קֹונֵ ה ַה ֹּכל, ו זֹוכֵ ר הָאֵ ל ַה ָּגדֹול ַה ִּגּבֹור ו ַהּננּוֹרָ א, ,one’s body. The blessing transcendent God, Rebecca, God of Rachel Psalm . אֲ דֹ נָ י ְ ׂשפָ תַ י ּ ִ תפְ ּ ָ תח חַסְדֵי אָ בֹות, ּומֵ בִ יא גֹואֵ ל אֵל עֶ לְ יֹון, ּגֹומֵל חֲסָדִ ים ,of one’s prayer lasts until who acts with kindness and God of Leah the time of the next prayer, and love, and creates all, great, mighty, awe-inspiring, 51:17, where prayer is exalted over sacrifice. Rabbi לִבְנֵי בנֵיהֶ ם למַ ֽעַ ן ׁשמֹו טֹובִ ים, ו קֹונֵ ה ַה ֹּכל, ו זֹוכֵ ר just as the strength derived from one meal lasts until who remembers the loving transcendent God, Yoh|.|anan (3rd century) recommended that this אַ הֲ ּבבָ ה . חַסְדֵי אָ בֹות ]ו ִאָ ּמהֹות[, another....During the time deeds of our ancestors, who acts with kindness of prayer, one cleanses the and who will lovingly bring and love, and creates all, verse precede the Amidah Talmud of the Land of) ּומֵ בִ יא גֹואֵ ל לִבְנֵי בנֵיהֶ ם soul of all that has passed .(Israel, Berakhot 4:4 למַ ֽעַ ן ׁשמֹו ּבאַהֲבָ ה. over it and prepares it for a redeemer to their who remembers the loving the future. children’s children for the deeds of our ancestors, Bending the knees and —YEHUDAH HALEVI On Shabbat Shuvah we add: sake of divine honor. and who will lovingly bring bowing. Bowing is both a symbolic acknowledgment זׇכְרֵֽ נּולחַ ּיִ ים,מֶ ֽלְֶך חָפֵץּבַחַ ּיִ ים, Songs to God not only a redeemer to their that our prayers are to God וכׇתְבֵ ֽנּו ּבסֵ ֽפֶ רהַחַ ּיִ ים, למַעַ נְָךאֱֹלהִ ים חַ ּיִ ים. express joy; they express children’s children for the and also a sign of humility pain as well. There is no sake of divine honor. greater prayer than pour- on our part. We stand up straight when we reach God’s name, however, for we speak to God face to face (Babylonian Talmud, Berakhot ing out one’s heart over On Shabbat Shuvah we add: the distance one feels from 12a). The Talmud records disagreement about how deeply one should bow: some say that one should fully God. Remember us for life, Sovereign who delights in life, bend over, some that one should feel one’s spine bending, and others that one should bow only one’s head —SHALOM NOAḤ and inscribe us in the Book of Life, for Your sake, God of life. (Berakhot 28b). The Talmud confined bowing to the beginning and end of this firstb’rakhah , as well as to the BERZOVSKY beginning and end of the next-to-last b’rakhah, which thanks God for the gift of life (Berakhot 34a). The sign & indicates the place to bow. God uses this language when first addressing Moses, at the burning bush . אֱ לֹ הֵ י אַ בְ רָ הָ ם God of Abraham (Exodus 3:5–6). Its inclusion here at the beginning of the Amidah may remind us of the focus and attentive- ness that we need to sense God’s presence. Judaism’s messianic impulse reminds us that the world, as broken as it sometimes appears, is . ג ֹו אֵ ל Redeemer ultimately perfectible; God’s teachings, carried out by us, will help the world achieve such perfection. Some liberal prayerbooks use the word ge’ullah, “redemption,” in place of “redeemer,” to de-emphasize the role of any single individual in facilitating the world’s healing. -ׇ . This brief prayer is the first of four additions to the Amidah during the Ten Days of Re ז כְ רֵ ֽ נ ּו Remember us pentance. Each of the four phrases of this short addition ends with the word hayim, “life.”

159 שחרית לשבת · תפילת העמידה shabbat · morning service · the amidahSiddur Lev Shalem for Shabbat and Festivals 159 Copyright © 2016 by the Rabbinical Assembly מָ ֵ ג ן God of Our Ancestors With Patriarchs: With Patriarchs and Matriarchs: With Patriarchs and Matriarchs: With Patriarchs: Shield of Abraham This phrase is . אַ ְ ב רָ הָ ם You are the sovereign You are the sovereign ,derived from Genesis 15:1 מֶ ֽלֶ ְך עֹוזֵ ר ּומֹוׁשִֽיעַ ּומָ גֵ ן. ֶ מֽלֶ ְך עֹוזֵ ר ּופֹוקֵ ד The God we know seems b the first time we hear ָּברּוְך ַאָ ּתה יהוה, ּומֹוׁשִֽיעַ ּומָ גֵ ן. ,so much greater, so much who helps and saves who helps and guards vaster, than the God and shields. saves and shields. Abraham speak to God. of former generations. b There Abraham—the מָ ֵ ג ן אַ בְ רָ הָ ם . ָּברּוְך ַאָ ּתה יהוה, ,a Barukh atah Adonai, a Barukh atah Adonai The universe we live in paragon of faith—expresses -to God his fears, skepti מָ גֵן אַבְרָהָ ם ּופֹוקֵ ד ׂשָרָ ה. is so much more known Shield of Abraham. Shield of Abraham and and charted; we mea- Guardian of Sarah. cism, and insecurity about sure distances in light the fulfillment of God’s years and send persons promises. Authentic prayer ַא ָ תה ִּגבֹור לעֹולָ ם אֲ דֹנָ י, and machines coursing may encompass feelings through space. The lenses ,of doubt as well as faith מחַ ּיֵה מֵתִ ים אַּתָ ה, Second B’rakhah: God’s Saving Care through which we see the challenge and frustration as small as well as the vast You are ever mighty, ADONAI— .well as praise and gratitude רַ בלהֹוׁשִֽיעַ . have forever changed our You give life to the dead— Some who include the way of viewing the world; matriarchs at the beginning מַּׁשִיב הָרּֽוחַ ּומֹורִ ידהַ ּגָ ֽׁשֶ ם, :great is Your saving power: From Sh’mini Atzeret until Pesah the pace at which we seek of this prayer conclude ]מֹורִ יד הַּטָ ל, :From Pesah until Sh’mini Atzeret, some add[ and find knowledge has From Sh’mini Atzeret until Pesah: with this ending, so as not changed our way of learn- You cause the wind to blow and the rain to fall, to change the received מכַל ְ ּכֵ לחַ ּי ִ םי ּב חֶ ֽ סֶ ד , ing. To say “our God and [From Pesah until Sh’mini Atzeret, some add: wording of the conclusion God of our ancestors” is .of a b’rakhah מחַ ּיֵהמֵתִ ים ּברַחֲמִ ים רַ ּבִ ים, [,You cause the dew to fall to assert that the One of וּ�פ ֹ ו קֵ ד Guardian of Sarah סֹומְֵך נֹופ לִ ים, ו רֹופֵ א חֹולִ ים, ּומַּתִ יר אֲ סּורִ ים, whom we speak in such an Or: “the one who . ָ ׂשרָ ה ,age is the same One as the You sustain the living through kindness and love Sarah” (after ּומְקַ remembered ּיֵםאֱ מּונָ תֹו לִ יׁשֵ נֵי עָפָ ר. ,God of small-town Jewish and with great mercy give life to the dead Genesis 21:1). We, who מִיכָמֽ ֹוָך ּבַ ֽעַ לּג בּורֹות ּומִ ֽ יֹומֶ דהּלָ ְך, ,scholars and shopkeepers You support the falling, heal the sick of a hundred years ago. stand here today, are the fruit of God’s promise to מֶֽלְֶך מֵמִ ית ּומְחַ ּיֶה ּומַ צְמִֽיחַ יׁשּועָ ה. ,This is no small admission, loosen the chains of the bound no small act of humbling, and keep faith with those who sleep in the dust. Abraham and Sarah. On Shabbat Shuvah we add: ְ .for such as ourselves ס ֹו מֵ ך Support the falling מִי כָמֹֽוָך אַב הָרַחֲמִ ים,זֹוכֵ ר י צּורָ יו לחַ ּיִ ים ּברַחֲמִ ים. ,Who is like You, Almighty .After Psalm 145:14 . נ ֹו פְ ִ ל י ם ?ARTHUR GREEN and who can be compared to You— For centuries, human rulers מָ ונֶאֱ ן אַ ּתָ ה ל הַ חֲ י ֹו ת מֵ תִ י ם . The sovereign who brings death and life Life to the Dead have defined “power” as and causes redemption to flourish. the ability to exert control ּבָ רּוְך אַּתָ ה יהוה, מחַ ּיֵה הַּמֵתִ ים. :A Ḥasidic master taught over others, often through There are parts of our- M’khalkel h|.|ayim b’h|.|esed, m’h|.|ayeih meitim b’rah|.|amim rabim, the threat of physical inju- . ַא ָ תּ�ה קָ ד וֹ� שׁ� selves that have become somekh noflim v’rofei h|.|olim u-matir asurim, When the Amidah is recited silently, continue on page 162 with ry. Quite differently, God’s deadened. When we pray u-m’kayem emunato lisheinei afar. power is described here as this blessing we should Mi khamokha ba·al g’vurot umi domeh lakh, manifested as hesed, love ask ourselves, “What part melekh meimit u-m’h|.|ayeh u-matzmiah|.| y’shuah. and generosity, especially of myself needs to be to those who are most awakened? What should I On Shabbat Shuvah we add: vulnerable. The other attributes describing God in this paragraph are also be concerned with, that Who is like You, source of compassion, taken from biblical texts: Exodus 15:26 (“heal the sick”), Psalm 146:7 (“loosen I have forgotten?” who remembers with compassion Your creatures for life? the chains of the bound”), and 1 Samuel 2:6 (“brings death and life”). Over the millennia, many Jewish . מְ חַ ֵ ּיה הַ מֵּ תִ י ם Gives life to the dead You are faithful in bringing life to the dead. perspectives on the afterlife have been proposed. Many sages (includ- Barukh atah ADONAI, who gives life to the dead. ing Saadiah Gaon, 10th century, and Maimonides, 12th century) caution against speculation about the specific implications of the doctrine of bodily When the Amidah is recited silently, continue on page 162 with “Holy are You.” resurrection of the dead. They understand it to be an articulation of God’s supreme power: God cares even for the dead. Some moderns understand that the lives of those who died before us are a part of the stream of life, continuing to affect us, though we can never know precisely how.

160 שחרית לשבת · תפילת העמידה shabbat · morning service · the amidahSiddur Lev Shalem for Shabbat and Festivals 160 Copyright © 2016 by the Rabbinical Assembly In this . קְ דֻ ׁ ּ ָ שה For We Await You The Kedushah is recited only with a minyan. Kedushah Third B’rakhah: God’s Holiness ancient prayer, composed Is it really true that we by Jewish mystics, we נקַ ֵדּׁש אֶ ת־ׁשִמְ ָך ָ ּבעֹולָ ם, only await You? Rather, The Kedushah imitate the angelic glori- ּכ ֵ ׁשם ֶׁשּמַקְדִּ י ִ ׁשים אֹותֹו ִּבְמֵיׁש מָ רֹום, :the prayer is a plea The Kedushah is recited only with a minyan. fication of God. Although Give us the wisdom to it appears in several בַּכ ָ ּכ לעַ תּו דיַ ֽ נבִיאֶ ָך, וקָרָ א זֶה אֶ ל זֶה ואָמַ ר: learn to await You. We hallow Your name in this world as it is hallowed in the versions, the Kedushah of the Amidah always קָ דֹוׁש, קָ דֹוׁש, קָ דֹוׁש יהוה צבָ אֹות, :SOLOMON HAKOHEN high heavens, as Your prophet Isaiah described— RABINOWITZ contains three biblical מ ֹלא כׇל־הָאָ ֽרֶ ץ ּכבֹודֹו. :Each cried out to the other “Holy, holy, holy is ADONAI Tz’va·ot, the whole world is filled quotations: “Holy, holy, Holiness holy” (Isaiah 6:3), “Praised is Adonai’s glory wherever אָ ז ּבקֹול רַ ֽ ַעׁש ָּגדֹול אַדִּ יר וחָ זָ ק ַמׁשְמִיעִ ים קֹול, ”!Rabbi Ḥama the son of with God’s glory Rabbi Ḥanina taught: Kadosh, kadosh, kadosh Adonai Tz’va∙ot, m’lo khol ha-aretz k’vodo. God dwells” (Ezekiel 3:12), and “Adonai will reign מִתְ ַנּׂשאִ ים ל ֻע ַ ּמת ׂשרָ פִ ים, ל ֻעּמָתָ ם ָּברּוְך ֹי ֵ ֽ אמרּו: What is the meaning of forever” (Psalm 146:10). The בָּ רוְּך ּכבֹוד יהוה ִמ ּמקֹומֹו. ,the verse, “Walk in the Then in thunderous voice, rising above the chorus of serafim path of Adonai, your God” liturgy surrounding these (Deuteronomy 13: 5)? Is it other heavenly beings call out words of blessing: verses varies, being more possible for a human being elaborate and expansive on ִמ ּמקֹומָך מַ ְל ֵ ּכֽנּו תֹופִֽיעַ ,ותִמְ ֹלְך עָ לֵ ֽינּו, ּכִי מ ַח ִ ּכים אֲ נַֽחְ נּו ”.Praised is ADONAI’s glory wherever God dwells“ to behave like the Shekhi- Barukh k’vod Adonai mimkomo. Shabbat and festivals than לָ ְך. מָתַ י ִמְ ּתֹלְך ּב ִצּיֹון, ּבקָ רֹוב ּביָמֵ ֽ ינּו, ל עֹולָם וָעֶ ד ִּת ְׁשּכֹון. nah? And hasn’t the Torah also taught us, “For Adonai on weekdays. Because the -Kedushah is a call-and ִ ּת ְתּגַדַּ ל ותִתְקַ ַדּׁש ּבתֹוְך י ר ָ ּוׁשלַֽיִם עִ יר ָך, ,your God is a consuming Our sovereign, manifest Yourself from wherever You dwell fire” (Deuteronomy 4:24)? and rule over us, for we await You. When shall You rule in response, it is appropriately .recited only with a minyan ל דֹור וָ דֹור לְנֵ ּוֽצַח נצָחִ ים. ועֵ ינֵ ֽינּו תִרְאֶ ֽ ינָה מַ לְ כּו ֽ תֶ ָך, Rather, the verse teaches Zion? Let it be soon, in our day, and throughout all time. from Reuven ַדָּ adapted)בָ ר ּכהָאָ מּור ּב ִ ׁשירֵ י ֻעֶ ּזָֽך, עַ ל ידֵי דָ וִ ד מׁש ִֽיחַ ֽ צִדְקֶ ָך: you to imitate the virtues of the Holy One— May You be exalted and sanctified in Jerusalem, Your city, Hammer) יִמְ ֹלְך יהוה ל עֹולָ ם, אֱֹלהַ ֽיִ ְך צִ יֹּון ל דֹר וָ דֹר, הַ ל לוּיָ הּ. Just as the Holy One These are the . קָ ד ֹו ׁ ש from one generation to another, forever and ever. May our Holy clothes the naked, as it words that Isaiah heard ל דֹור וָ דֹור ַנ ִ ּגיד ּגׇדְ לֶ ָֽך, לְנֵ ּוֽצַח נצָחִ ים ק ֻדּׁשָת ָך נַקְדִּ יׁש. is written, “And Adonai, eyes behold Your dominion, as described in the songs of God, made garments of praise offered to You by David, rightfully anointed: the angels utter during the profound experience that וׁשִבְחֲָך אֱֹלהֵ ֽינּו ִמ ִֽ ּפינּו ֹלא יָ מּוׁש ל עֹולָם וָעֶ ד, ,leather, and clothed them “ADONAI will reign forever; your God, O Zion [Adam and Eve when they initiated his prophetic calling (6:3). Holiness is God’s ִיּכ אֵל מֶ ֽלֶ ְך ָּגדֹול וקָ דֹוׁש ָ ֽאָ ּתה. ”!were expelled from the from generation to generation. Halleluyah Garden of Eden]” (Gen- Yimlokh Adonai l’olam, elohayikh tziyon l’dor vador, hal’luyah. essential quality, a qual- humans can ּבָ רּוְךity of which האַּתָ יהוה, הָאֵל הַּקָ דֹוׁש. esis 3:21), so too are you to partake when dedicated clothe the naked. From generation to generation we will declare Your greatness, On Shabbat Shuvah we substitute: Just as the Holy One vis- to God and when acting in of God’s mercy ּבָרּוְך imitationאַּתָ ה יהוה, הַּמֶ ֽלְֶך הַּקָ דֹוׁש. .its the sick, as it is written, and forever sanctify You with words of holiness “Adonai appeared to him and love. . ִי ְ שמַ ח מ ֹ ֶ ש ה ,Your praise will never leave our lips, We continue on the next page with the Fourth B’rakhah ׂ ׁ in the grove of Mamre [as Abraham was recovering for You are God and Sovereign, great and holy. The whole world is from his circumcision]” Barukh atah ADONAI, the Holy God. filled with God’s glory There .מְ לֹא כׇ ל־הָאָ ֽרֶ ץ כְּ ֹבו ֹדו (Genesis 18:1), so too are On Shabbat Shuvah we substitute: you to visit the sick. are two contrasting themes in the Kedushah: God is to be found Just as the Holy One Barukh atah ADONAI, the Holy Sovereign. everywhere, and God is hidden from us. The paradox of the comforts the mourners, as religious life is that at times we feel a divine presence close at hand We continue on the next page with the Fourth B’rakhah, “Moses rejoiced.” it is written, “And it came and at other times God’s absence is terribly palpable. to pass after the death of .On the variety of angelic forms, see page 153 . ְ שׂ� רָ פִ י ם Abraham that God blessed SERAFIM ָבּ ר ּו ְך ְכּ ב ֹו ד Isaac, his son” (Genesis Praised is Adonai’s glory wherever God dwells Ezekiel heard this cry as he was being carried away .יהוה מִמְּ ֹקו ֹמו so too are you to ,(25:13 comfort the mourner. by a wind, which transported him to preach to his fellow exiles in And the Holy One buried the dead as well, as it is Babylonia (3:12). written “And [God] buried him [Moses] in the valley” (Deuteronomy 34:6), so too are you to bury the dead. —babylonian talmud

161 שחרית לשבת · תפילת העמידה shabbat · morning service · the amidah Siddur Lev Shalem for Shabbat and Festivals 161 Copyright © 2016 by the Rabbinical Assembly ִ י ְ ׂשמַ ח The Blessing of Shabbat 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: Moses rejoiced This passage is an . ׁ ֶ מֹשה ַא ָ תה קָ דֹוׁש וׁשִמְ ָך קָ דֹוׁש, ;During the week we build, Holy are You and holy is Your name we fashion objects, we addition to the Shab- bat morning Amidah of ּוקְ דֹוׁשִ ים ּבכׇ ל־יֹום יהַ ללּֽוָך ּסֶ ֽלָ ה. .aim for mastery, we fulfill holy ones praise You each day unknown origin. These responsibilities, and in Barukh atah ADONAI, the Holy God. a fragment of a ּבָ רּוְךverses are האַּתָ יהוה, הָאֵל הַּקָ דֹוׁש. all the busyness we easily On Shabbat Shuvah we substitute: lose sight of ourselves. On On Shabbat Shuvah we substitute: larger alphabetical acrostic Barukh atah ADONAI, the Holy Sovereign. but only the yod through ּבָרּוְך אַּתָ ה יהוה, הַּמֶ ֽלְֶך הַּקָ דֹוׁש. Shabbat we may uncover what is hidden to us in our lamed lines survive. (The busyness—going for a walk All continue here: word sh’nei [“two”] was All continue here: we see a bird’s nest; the probably added later to the Fourth B’rakhah: The Holiness of Shabbat luhot [“tablets”] line.) This ּבמַּת תנַ חֶ לְ קֹו, flowers in our neighbor’s prayer is not found among יִׂשְמַ ח מֹׁשֶ ה garden refresh and delight Moses rejoiced in his portion, -fragments of liturgi ּכִי עtheֶ ֽבֶ דנֶאֱמָן קָרָ ֽ אתָ ּלֹו. us; we notice a tree planted for You called him a faithful servant. cal remains of the Land of ּכ לִ יל ּתִ פְאֶ תֽרֶ ּב ֹראׁשֹו נָתַ ּֽתָ , in another century; rain is experienced as a blessing. You adorned his head with a brilliant crown Israel in the Cairo Genizah. The geonim of Babylonia ּבעׇמְ דֹו לפָנֶ ֽיָך עַל הַ ר סִ ינָ י. .On Shabbat we enter this when he stood before You on Mount Sinai recommended that it be world of gentleness, of He carried down two tablets of stone, said, but its inclusion was ּו ׁשְ נֵ י לּוחֹות אֲבָנִ יםהֹורִ יד ּביָ דֹו, .appreciation, of welcome We join in community, not inscribed with the instruction to observe Shabbat. contested by Rashi (1040– ,(northern Franceוכָ תּוב,1105 ּבָהֶם ׁשמִ ירַתׁשַ ּבָ ת, of people striving with or Yismah|.| moshe b’matnat h|.|elko among others. Neverthe- against one another, but ki eved ne∙eman karata lo. it was adopted soon וכֵן ,lessּכָ תּוב ּב ֽ תֹורָתֶ ָך: of people finding each K’lil tiferet b’rosho natata, afterward by all rites. וׁשָמ רּו בנֵי יִׂשְרָאֵל אֶ ת־הַּׁשַ ּבָ ת, .other. In giving up striving, b’omdo l’fanekha al har sinai we can move away from What caused Moses to be joyful? A midrash לַעֲ ׂשֹותאֶ ת־הַּׁשַ ּבָ ת ל תָ דֹם ֹר ּברִ ית עֹולָ ם. ,self-judgment, no longer U-shnei luh|.|ot avanim horid b’yado bound by an accounting v’khatuv bahem sh’mirat shabbat, maintains that the very notion of Shabbat was first ּבֵינִ י ּובֵ ין ּבנֵי יִׂשְרָאֵ לאֹות הִ יא לעֹולָ ם, .of failure or assertions of v’khen katuv b’toratekha great success and power. suggested by Moses: in argued that ּכִיׁשֵ ֽׁשֶ Mosesת יָמִ,Egypt ים עָׂשָ ה יהוה אֶ ת־הַּׁשָמַ ֽיִם ואֶ ת־הָאָ ֽרֶ ץ, We can simply “be,” enjoy, And it is written in Your Torah: even slaves needed a day ּובַּיֹום הַּׁש בִיעִי ׁשָבַת וַּיִּנָפַ ׁש. be with.” On Shabbat our“ souls can remember how The people Israel shall observe Shabbat, to maintain it as an of rest in order to survive to be open. everlasting covenant throughout all generations. It is a sign and Pharaoh granted them Shabbat (Exodus Rabbah 1:28). Moses was happy that his suggestion became incorporated in the On weekdays we may be between Me and the people Israel for all time, that in six days too distracted, too involved Decalogue. Medieval commentators add another interpretation: that Moses was overjoyed to be with our work and our ADONAI made the heavens and the earth, and on the seventh God’s servant, appointed to communicate the law of Shabbat to Israel. Others say that the prayer responsibilities to see the day, ceased from work and rested. celebrates the giving of the Torah, which Moses was happy to receive. According to a midrashic source, the Torah was given on Shabbat and the Torah is called God’s gift, matanah—the same holiness of everyday life. V’shamru v’nei yisrael et ha-shabbat, The gift of Shabbat is that word used in this prayer to describe Moses’ “portion” in the afterworld, where his share is assured la∙asot et ha-shabbat l’dorotam b’rit olam. all we experience, every (Babylonian Talmud, Shabbat 10b). Some remark, regarding the future tense, that the future meal, every meeting with Beini u-vein b’nei yisrael ot hi l’olam, alluded to is not the world that is coming, but each generation in which Shabbat is observed another person, every joy ki sheishet yamim asah Adonai et ha-shamayim v’et ha-aretz, and this prayer is recited: Moses’ joy stems from the fact that the descendants of the Israelites can be seen as holy. u-vayom ha-sh’vi·i shavat vayinafash. of his own generation (whom he instructed) continue to observe what he taught. Based on Numbers 12:7, where God tells Miriam and Aaron that . עֶ ֽ בֶ ד ֶ נ אֱ מָ ן SHALOM NOAḤ a faithful servant— BERZOVSKY Moses is totally trusted (ne∙eman) in God’s house. In Deuteronomy 34:5 Moses is referred to as “God’s servant.” And so yet another explanation of Moses’ joy is that he was happy to be called a “faithful servant.” When Moses descended from the mountain, his face shone with God’s light (Exodus . ְכּ לִ י ל crown 34:29). .Exodus 31:16–17 . ְ ו ׁ ָ שמְ ר ּו the people israel shall observe

162 שחרית לשבת · תפילת העמידה shabbat · morning service · the amidahSiddur Lev Shalem for Shabbat and Festivals 162 Copyright © 2016 by the Rabbinical Assembly Some omit: but . . . You have not Some omit: These .וְ ל ֹא ְנ תַ תּ� וֹ � given it וֹלא נ ַתּתֹו יהוה אֱֹלהֵ ֽינּויֵי ל גֹוהָאֲרָ צֹות, ,But, ADONAI our God, You have not given it to the nations of the world nor, our Sovereign, have You bestowed it on idol worshippers, phrases and the sentences that follow do not appear וֹלא הִ נְחַ ְלּתֹו מַ ְל ֵ ּכֽנּו ל עֹובדֵ י פסִ ילִ ים, nor do the uncircumcised find rest on this day, for in early Ashkenazic liturgy. וגַ ם ּבִמְ נּוחָ תֹו ֹלא ִי ְׁש ּכנּו עֲרֵ לִ ים, With love, You have given Shabbat to the people Israel, the descendants of They were probably added in the High Middle Ages, to the competition ּכִי due ליִׂשְרָאֵלעַּמ ָך נתַ ּתֹו ּבאַהֲבָ ה, לזֶ ֽרַ ע ביַעֲ ֹק ראֲׁשֶ ּבָ ם Jacob, whom You have chosen. The people who sanctify the seventh day shall between Judaism andּבָחָ ֽרְּתָ. עַם מ ׁשֵי ַקׁשבִיעִי,ד ּכֻּלָםיִׂשְ ּבעּו ויִתְעַ ּנ גּו מִ ּטּובֶ ָֽך, feel fulfilled and shall delight in Your goodness, for You Yourself were pleased with the seventh day and sanctified it, calling it the most beloved of days, Christianity and the persecution in the time of theוהַּׁש בִיעִי רָ צִֽ יתָ ּבֹו ו ִק ַׁשְ ד ַת ּתֹו, חֶ ְיָמִ מיםד אֹותֹו קָרָ ֽ אתָ , a symbol of the work of creation. Crusades and after. A sharp :distinction was thus drawn זֵ ֽכֶ ר הלמַעֲׂשֵ ברֵאׁשִ ית. Our God and God of our ancestors, embrace our rest. we are the inheritors of -God’s wonderful gift, Shab אֱֹלהֵֽינּו וֵאֹלהֵי אֲ ֽבֹותֵ ינּו ]ואִ ּֽמֹותֵ ינּו[, ר צֵהבִמְ ֽ נּוחָתֵ נּו, .Make us holy through Your mitzvot and let the Torah be our portion Fill our lives with Your goodness and gladden us with Your deliverance. bat, but our persecutors do not participate with us in קַ ד ֵ ֽ ׁשנ ו ּ במִ ְצֺו ֽ תֶ יָך, ותֵ ן חֶ לְ ֵ ֽ קנ ּב ֽ תֹורָתֶ ָך, Purify our hearts to serve You truly. this special moment. Our situation today is quite ׂשַ ב ֵ עֽנו מִ ּטובֶ ָֽך, וׂשַּמ ֵ ֽ חנ ִ ּביׁשו ֽ עָתֶ ָך, ,ADONAI our God, lovingly and willingly grant that we inherit Your holy Shabbat different, and we welcome וטַהֵ ר ִל ֵ בֽנו לעׇ ְב דָךּבֶאֱמֶ ת, .that the people Israel, who make Your name holy, may find rest on this day non-Jews to join with us in celebrating Shabbat. As the והַ נְחִ ֵ ילֽנו יהוה אֱֹלהֵ ֽינ ּבאַהֲבָ הּובְרָ צֹון ַׁשַ בת ֽ קׇדְׁשֶ ָך, ,Kad’sheinu b’mitzvotekha v’ten h|.|elkeinu b’toratekha sabeinu mi-tuvekha v’samh|.|einu bishuatekha, prophet Isaiah declared, -Judaism’s gifts are not a se ויָ ֽנוחו ָבה יִׂשְרָאֵ ל מ ַקדׁשֵ י ֽ ׁשמֶ ָך. ,v’taheir libeinu l’ovd’kha be-emet ,treasure to be hoarded ּבָ cretרּוְך אַּתָ ה יהוה, מ ֵׁש ַקדהַּׁשַ ּבָ ת. ,v’hanh|.|ileinu Adonai eloheinu b’ahavah u-v’ratzon shabbat kodshekha v’yanuh|.|u vah yisrael m’kad’shei sh’mekha. but a divine blessing to be shared with all who would Barukh atah ADONAI, who makes Shabbat holy. .receiving them ר in צֵ join,יהוה האֱֹלהֵ ֽינּו,ּבעַּמ ָך יִׂשְרָאֵ לּובִתְ פִּלָתָ ם, ִ ל דְ בִ י ר to Your sanctuary -Literally, the “inner . ֵבּ י והָׁשֵבתֶ ֽ ָ ךאֶ ת־הָעֲבֹודָ ה לִדְ בִ יר ּבֵ ֽ יתֶ ָך, Fifth B’rakhah: The Restoration of Zion ,as in 1 Kings 6:19 ּותְ פִּלָתָ ם”,chamber הּבאַהֲבָ תקַ ּבֵלּברָ צֹון, ADONAI our God, embrace Your people Israel and their prayer. Restore “within the Temple, on the We pray for access ּותְהִי לרָ ”.insideצֹון ּתָמִ יד עֲבֹודַ ת יִׂשְרָאֵל ֽ עַּמֶ ָך. worship to Your sanctuary. May the prayers of the people Israel be lovingly accepted by You, and may our service always be pleasing. to the innermost reaches On Rosh H|.|odesh and H|.|ol Ha-mo·ed we add: of the divine realm; for the most intimate relationship אֱֹלהֵ ֽינּווֵאֹלהֵי אֲ ֽבֹותֵ ינּו ]ואִ ֽ ּמֹותֵ ינּו[, יַעֲ לֶה ויָ א, ֹבויַּגִֽיעַ ויֵרָאֶ ה, :On Rosh H|.|odesh and H|.|ol Ha-mo·ed we add Our God and God of our ancestors, may the thought of us rise up and reach You. with God. Yet this intimacy is not silence. The word ויֵרָצֶה ויִּׁשָמַ ע, ויִּפָקֵ ד ויִּזָכֵ רזִכְ רֹונֵ ֽנּו ּופִקְ דֹונֵ ֽנּו, וזִכְ רֹון Attend to us and accept us; hear us and respond to us. Keep us in mind, and keep in ,d’vir connects to davar אֲבֹותֵֽ ינּו ]ואִ ּֽמֹותֵ ינּו[, וזִכְ רֹון מָׁשִֽיחַ ּבֶ ן־ָ דוִ ד עַ ְב ֶֽ דָך, וזִכְ רֹון ;mind the thought of our ancestors, as well as the Messiah, the descendant of David word.” In the d’vir, God“ ירּוׁשָ לַֽיִם עִ יר ֽ קׇדְׁשֶ ָך, וזִכְ רֹוןּכׇל־עַּמ ָךּבֵ ית ליִׂשְרָאֵ לפָנֶ ֽיָך, Jerusalem, Your holy city; and all Your people, the house of Israel. Respond to us with deliverance, goodness, compassion, love, life, and peace, on this hears our voice, and we .hear that of the Divine לִפְלֵיטָה, ל טֹובָ ה, לחֵ ן ּולְחֶ ֽסֶ ד ּולְרַחֲמִ ים, לחַ ּיִ יםּולְׁשָ לֹום, ּב יֹום On Rosh H|.|odesh: On Pesah: On Sukkot: On Sukkot: On Pesah: On Rosh H|.|odesh: (Jill Jacobs) Rosh Hodesh. Festival of Matzot. Festival of Sukkot. May the thought of us ֹראׁש הַ ֹחֽדֶׁש הַ ּזֶ ה. חַג הַּמַ ּצֹות הַ ּזֶ ה. חַג הַּסֻ ּכֹות הַ ּזֶ ה. Remember us for good; rise up and reach You ,This paragraph . יַ עֲ לֶ ה וְ יָ ֹב א זׇכְרֵ ֽ נּו,יהוה אֱֹלהֵ ֽינּו ּבֹו ל טֹובָ ה, ;respond to us with blessing recited on every festival ּופׇקְדֵ ֽ נּו בֹו לִבְרָ כָ ה, .redeem us with life Show us compassion and care with words of kindness and deliverance; and New Moon, asks ,God—and by implication והֹוׁשִיעֵ ֽנּו בֹו לחַ ּיִ ים. have mercy on us and redeem us. Our eyes are turned to You, us—to see the New Moon or the festival as a time to ּובִדְבַר יׁשּועָ הורַחֲמִ ים,חּוס וחׇ ּנֵ ֽנּו,ורַחֵם עָ לֵ ֽינּו והֹוׁשִיעֵ ֽנּו, .for You are a compassionate and caring sovereign focus on renewal and ּכִיאֵלֶ ֽיָך עֵ ינֵ ֽינּו,ּכִי אֵל מֶ ֽלְֶך חַ ּנּון ורַ חּום אָ ּֽתָ ה. redemption.

163 שחרית לשבת · תפילת העמידה shabbat · morning service · the amidahSiddur Lev Shalem for Shabbat and Festivals 163 Copyright © 2016 by the Rabbinical Assembly Gratitude May our eyes behold Your compassionate return to Zion. who restores your divine presence to zion ותֶחֱזֶ ֽינָהעֵ ינֵ ֽינּו ּב ׁשּוב ָך לצִ ּיֹון ּברַחֲמִ ים. My instincts are from You, .הַמַּחֲ זִ יר ׁ ְש כִ י נָ ת ֹו ְל צִ ּבָרּוְך ּי ֹו ןאַּתָ ה יהוה, הַּמַחֲ זִ יר ׁש כִ ינָ תֹו לצִ ּיֹון. .Barukh atah ADONAI, who restores Your Divine Presence to Zion my body was fashioned In the Land of Israel in by You, the 1st millennium, this When the Amidah is recited silently, we read the following paragraph. the songs I sing reach up blessing ended with the to You, Sixth B’rakhah: Gratitude for Life and Its Blessings When the Amidah is chanted aloud, the leader reads this paragraph ׁ ֶ ש ֹאותְ ָך לְבַ ְ ּד ָך בְּ יִרְאָ ה words and with offerings of When the Amidah is recited silently, we read the following paragraph. as the congregation reads the next passage. she-ot’kha l’vad’kha) ַ נ עֲ ב ֹו ד thanksgiving I greet You. When the Amidah is chanted aloud, the leader reads this paragraph b b’yirah na∙avod), “You מֹודִ ים אֲ נַֽחְ נוּ לָ ְך ָ ׁש ַאָּתה הּוא יהוה אֱֹלהֵ ֽינּו וֵאֹלהֵ י .as the congregation reads the next passage The air I breathe is Yours, alone shall we worship in awe.” The vision of the אֲ בֹותֵ ֽ ינּו ]ו ִאּמֹותֵ ֽ ינּו[ ל עֹולָם וָעֶ ד. צּור ַחֵ ּיֽינּו, מָ גֵ ן ִיׁש ֵ ְעֽנּו, the light in my eyes reflects a We thank You, for You are ever our God and the God of our Your glory, return to Zion is a vision of a religious life not yet ַאָּתה הּוא ל דֹור וָ דֹור. נֹודֶ ה ּלָך ּונְ ַס ֵ ּפר ּת ִהּל ֽ ָתֶ ָך, עַ ל ַחֵ ּיֽינּו my insights are formed ancestors; You are the bedrock of our lives, the shield that .attained ַה ּמסּורִ ים ּביָדֶ ָֽך ועַ ל ִנ ְ ׁשמֹותֵ ֽ ינּו ַה ּפקּוד תֹו לָ ְך, ועַ ל ִנ ֶֽ ּסיָך from Your mystery, protects us in every generation. We thank You and sing Your the guideposts of my life praises—for our lives that are in Your hands, for our souls that Your divine presence ֶׁשּבכׇ ל־יֹום ִעָ ֽ ּמנּו ועַ ל נִפְ ל אֹו ֽ תֶ יָך ו טֹובֹו ֽ תֶ יָך ֶׁשּבכׇל־עֵ ת, .are thoughts of You The Hebrew word . ׁ ְ שכִ י נָ ת ֹו are under Your care, for Your miracles that accompany us each shekhinah has been used עֶ ֽרֶ ב וָ רֽקֶ ֹב וצׇהְׇרָ ֽיִ ם. ◀ ַהּטֹוב, ִיּכ ֹלא כָ ֽל ּו ֽ רַחֲמֶ יָך, Whenever my love calls to day, and for Your wonders and Your gifts that are with us each You, my heart finds You. for centuries to refer to God’s immanence, the והַמרַחֵ ם, ִ יּכ ֹלא ַ ֽת ּמּו ֽ חֲסָדֶ יָך מֵ עֹולָ ם ִקּוִֽינ ּולָ ְך. .But my mind cannot con- moment—evening, morning, and noon tain You. ▶ You are the one who is good, whose mercy is never-ending; presence of God that is And my thoughts and the one who is compassionate, whose love is unceasing. We This paragraph is recited by the congregation when the full Amidah is felt in the world. The word conceptions can never repeated by the leader, by custom remaining seated and bowing slightly. shekhinah is grammatically ,b feminine. Accordingly מֹודִ ים אֲ נַֽחְ נּו לָ ְך ָ ׁש ַאָּתה הּוא יהוה אֱֹלהֵ ֽינּו וֵאֹלהֵ י .truly picture You, have always placed our hope in You or my errors and mistakes Jewish mystical tradition has tended to personify אֲ בֹותֵ ֽ ינּו ]ו ִאּמֹותֵ ֽ ינּו[, אֱֹלהֵי כׇ ל־ָּבָ ׂשר, יֹוצ ֵ ֽ רנּו, יֹוצֵ ר ever diminish You. This paragraph is recited by the congregation when the full the Divine Presence as ּברֵ א ִ ׁשית. ּברָ כֹות ו הֹודָ אֹות לׁשִמְ ָך ַה ָּגדֹול ו ַה ָּקדֹוׁש, after YEHUDAH HALEVI Amidah is repeated by the leader, by custom remaining seated— and bowing slightly. female. עַ ל ׁשֶהֶחֱ יִ ָ ֽ יתנּו ו ִקַ ּי ְמָ ֽ ּתנּו. ֵּכן ּת ַחֵ ּיֽנּו ּותְ ַק ּי ֵ ֽ מנּו, ותֶאֱ סֹוף a We thank You for the ability to acknowledge You. You are the) מ וֹ � דִ י ם Thanking God we thank congregational response). A ָ ּג ֻלּייּוֹתֵ ֽ ינּו לחַצְ רֹות קׇ ְד ֶֽ ׁשָך, ִל ְ ׁשמֹור ֻח ֶֽ ּקיָך ולַ ֲעׂשֹות ר צֹונֶ ָֽך, ,our God and the God of our ancestors, the God of all flesh David prayed, “For all is second version of Modim, ּולְעׇבְדּ ָך ּבלֵבָ ב ָ ׁשלֵם, עַ ל ׁשֶאֲ נַֽחְ נּו מֹודִ ים לָ ְך. from You, and from Your our creator, and the creator of all. We offer praise and blessing the b’rakhah expressing own hand I give to You” to Your holy and great name, for granting us life and for gratitude, was created by ָּברּוְך אֵל הַ הֹודָ אֹות. (1 Chronicles 29:14). sustaining us. May You continue to grant us life and sus- the ancient rabbis to be On H|.|anukkah we add Al Hanissim on page 430. tenance. Gather our dispersed to Your holy courtyards, that recited by the congrega- we may fulfill Your mitzvot and serve You wholeheartedly, tion individually while chanted the ועַלּכֻּלָם leader יִתְ theּבָרַ ְךו יִתְ םרֹומַ ׁשִמְ ָךמַ לְּכֵ ֽנּו ּתָמִ יד ל עֹולָ ם וָעֶ ד. ,carrying out Your will. May God, the source of gratitude be praised. On Shabbat Shuvah we add: official prayer (Babylonian Talmud, Sotah 40a). In ּוכְתֹוב לחַ ּיִ ים טֹובִ ים ּכׇ ל־ּבנֵי ברִ ֽ יתֶ ָך. this way, the leader and On H|.|anukkah we add Al Hanissim on page 430. the congregation simul ו ֹלהַחַּיִ יםכ יֹודּֽוָך ּסֶ ֽלָה,וִיהַ ל לּו אֶ ת־ׁשִמְ ָך ּבֶאֱמֶ ת, taneously offer thanks For all these blessings may Your name be praised and exalted, to God. The central הָאֵ לg ivingיׁשּועָתֵ ֽ נּו ֽ ועֶזְרָתֵ נּו סֶ ֽלָ ה. idea expressed in this ּבָרּוְךאַּתָ ה b יהוה,הַ ּטֹוב ׁשִמְ ָך ּולְָך הנָאֶ ל הֹודֹות. .our sovereign, always and forever On Shabbat Shuvah we add: congregational response is And inscribe all the people of Your covenant for a good life. modim anahnu lakh . . . al she-anahnu modim lakh, “we thank You for the ability to thank You.” The ability to express gratitude is seen as May all that lives thank You always, and faithfully praise Your a special gift to humanity. The attitude of thankfulness connects us to the world with a sense of humility and a joyful spirit of openness. name forever, God of our deliverance and help. -In the language of the Bible and the prayer . ִ י תְ ָ ּ ב רַ ְך ְ ו ִ י תְ ר ֹו מַ ם ׁ ִ שמְ ָך May Your name be praised and exalted a Barukh atah ADONAI, Your name is goodness and praise of book, “God’s name is exalted” when we acknowledge God, recognize God’s goodness in creation, and act to You is fitting. enable God’s justice and compassion to be visible in the world. .This is the third of the four special insertions in the Amidah for the Ten Days of Repentance . ּו כְ ת ֹו ב And inscribe

164 שחרית לשבת · תפילת העמידה shabbat · morning service · the amidahSiddur Lev Shalem for Shabbat and Festivals 164 Copyright © 2016 by the Rabbinical Assembly below. May Adonai bless and ִ �שׂים שׁ�ל וֹ� ָם Be Like the Students During the silent Amidah, continue with יְבָרֶ כְ ָך יהוה Seventh B’rakhah: Prayer for Peace During the repetition of the Amidah, the leader recites Birkat Kohanim. protect you .Numbers 6:24–26 . וְ ִישׁ�ְמְ רֶ ֽ ָך .of Aaron During the silent Amidah, continue with “Grant peace” below ,This biblical blessing אֱ ֹלהֵ ֽינוּוֵאֹלהֵי אֲ בֹותֵֽינּו ]ו ִאּמֹותֵֽינּו[, .Hillel would teach: “Be During the repetition of the Amidah, the leader recites the Priestly Blessing like the students of Aaron: known as Birkat Kohanim ָ ּבר ֵ ֽ כנ ּו רָ ַּב ּבכָ ה הַ מ ֻׁש ֶ ּֽל ֶ ׁשת ,Our God and God of our ancestors loving peace and pursuing (the Priestly Blessing), is prescribed in the Torah to ַּבּתֹורָ ה ַה ּכתּובָה עַ ל ידֵ י מֹ ֶהׁש ֽ עַבְדֶּ ָך, peace, loving every living bless us with the threefold blessing of the Torah be recited by Aaron and his הָאֲ מּורָ ה ִמּפִי אַהֲ ֹרן ּובָנָ יו, ֹּכהֲ נִ ים, עַם ק ד ֶֽ ֹוׁשָך, ּכָאָ מּור: ,being and drawing them written by Moses Your servant near to the Torah.” What recited by Aaron and his descendants, the kohanim, descendants, the kohanim priests). Mishnah Tamid) יבָרֶ כְ ָך יהוה ו ִיׁש ֽ ְמרֶ ָך. ֵ ּכן יהִ י רָ צֹון. would Aaron do? When two people were fighting the consecrated priests of Your people: reports that each day (5:1) יָאֵ ר יהוה ָ ּפנָ יו אֵ לֶ ֽיָך וִ ֻיח ֶ ּֽנָּך. ֵ ּכן יהִ י רָ צֹון. with each other, he would May ADONAI bless and protect you. after the morning Sh’ma go and sit near the first was recited, the prayers ִיָ ּׂשא יהוה ָ ּפנָ יו אֵ לֶ ֽיָך ו ָי ֵ םׂש ל ָך ָ ׁשלֹום. ֵ ּכן יהִ י רָ צֹון. .So may it be God’s will. Ken y’hi ratzon and say, “My child, you in the Temple concluded should only know how May ADONAI’s countenance shine upon you with the Priestly Blessing. On Shabbat an additional ִ ׂשים ָ ׁשלֹום ָ ּבעֹולָ ם, טֹובָ ה בְרָ ּוכָ ה, .disturbed and embarrassed and may ADONAI bestow kindness upon you blessing was added for the חֵ ן וָחֶ ֽסֶ ד ורַחֲמִ ים, עָ לֵ ֽינּו ועַ ל ׇ ּכ ִל־יׂשְרָאֵ ל ַע ֶֽ ּמָך. . So may it be God’s will. Ken y’hi ratzon your friend is about having offended you,” and thus his May ADONAI’s countenance be lifted toward you kohanim who began their service in the Temple that ּבָר ֵ כ ֽנּואָבִֽ ינּו ֻּכָ ּלֽנּו ּכאֶחָ ד ּבאֹור ָ ּפנֶ ֽיָך, .anger would be quieted Then Aaron would go to and may ADONAI grant you peace. week: “May the one who dwells in this house cause ּכִי ב אֹור ָ ּפנֶ ֽיָך נָ ַ ֽתָ ּת ָ ּלֽנּו, יהוה אֱֹלהֵ ֽינּו, . So may it be God’s will. Ken y’hi ratzon the second one, sit next love, unity, and peace to ּתֹורַ ת ַחִ ּיים ואַהֲבַת חֶ ֽסֶ ד, ,to him and say, “My child I’ve just spoken with your Grant peace to the world, goodness and blessing, grace, love, dwell among you” (Babylo- .(nian Talmud, Berakhot 12a ּוצְדָקָ ה בְרָּוכָה ורַחֲמִ ים ו ַחִ ּיים ו ָ ׁשלֹום. ,friend and you should and compassion, for us and for all the people Israel. Bless us realize how disturbed and . ׂשִים ׁש ָֹלום Grant peace ו טֹועֵ ב ינֶ ּבֽיָך לבָרְֵך אֶ ַת־ע ּמָך ִיׂשְרָאֵ ל ;embarrassed he is about our creator, united as one with the light of Your presence -The wording of this para ּבכׇל־עֵ ת ּובְכׇ ל־ׁשָעָ ה ִּב ְ ׁשלֹו ֽ מֶ ָך. ,having offended you.” And by that light, ADONAI our God, You have given us a guide to life Aaron would sit with him graph is related directly the love of kindness, righteousness, blessing, compassion, life, to the Priestly Blessing, until his anger had dissi- On Shabbat Shuvah we recite the following and peace. May it please You to bless Your people Israel at both in its mention of the pated. When the two met, paragraph, in place of the line that follows it: they would hug each other every season and at all times with Your gift of peace. blessings of peace and in to the light of ּבסֵֽפֶ referenceר חַ itsּיִ ים,ּברָ כָה, וׁשָלֹום, ּופַרְ נָסָ ה טֹובָ ה, and kiss. That is why it is Sim shalom ba-olam, tovah u-v’rakhah, h|.|en va-h|.|esed v’rah|.|amim aleinu God’s countenance. Thus, נִּזָכֵר בונִּכָתֵ לפָנֶ ֽיָך,אֲ נַֽחְ נּו וכׇל־עַּמ ָךּבֵ ית יִׂשְרָאֵ ל, written that when Aaron v’al kol yisrael amekha. Bar’kheinu avinu kulanu k’eh|.|ad b’or panekha, ki died, the entire house of the Sim Shalom b’rakhah v’or panekha natata lanu, Adonai eloheinu, torat h|.|ayim v’ahavat h|.|esed, is traditionally recited at לחַ ּיִ יםטֹובִ יםּולְׁשָ לֹום. Israel mourned for thirty all services at which the ּבָרּוְך אַּתָ ה יהוה, עֹוׂשֵ ה הַּׁשָ לֹום. days (Numbers 20:29), but u-tzedakah u-v’rakhah v’rah|.|amim v’h|.|ayim v’shalom. V’tov b’einekha when Moses died it does l’varekh et am’kha yisrael, b’khol eit u-v’khol sha∙ah bishlomekha. Priestly Blessing occurs Amidah is recited ּבָרּוְךאַּתָ הwhen the יהוה,הַמ בָרְֵךאֶ ת־עַ ּמֹו יִׂשְרָאֵ ל ּבַּׁשָ לֹום. not say the whole house of Israel mourned. On Shabbat Shuvah we recite the following in the Land of Israel. An alternative version of this —AVOT D’RABBI NATAN paragraph, in place of the line that follows it: May we and the entire house of Israel be called to mind and blessing, Shalom Rav, is recited in the Amidah on most afternoons and in the evening. In the words of the midrash, “Great is peace, for all prayers conclude with Peace inscribed for life, blessing, sustenance, and peace in the a plea for peace” (Leviticus Rabbah 9:9). Hezekiah said in the name Book of Life. Barukh atah ADONAI, who brings peace. In accord with the text of the 10th-century prayerbook of . ָבּ ע ֹו לָ ם of Ḥori: Great is peace, for To the world regarding all the journeys Barukh atah ADONAI, who blesses Your people Israel with peace. Saadiah Gaon, Conservative Movement prayerbooks insert this word (ba-olam) of the Israelites in the des- to emphasize that Jewish prayers for peace are universalistic and encompass the ert it is written that they journeyed in contention and encamped with entire world. contention. But when they came to Mount Sinai they encamped as one, as it is written, “And Israel encamped there” (Exodus 19:1). The Torah does not say “the children of Israel” but rather “Israel,” to teach you that there were no differences but they came there as one. The Holy One then said: “This is the hour that I can give the Torah to My children.” —LEVITICUS RABBAH

165 שחרית לשבת · תפילת העמידה shabbat · morning service · the amidahSiddur Lev Shalem for Shabbat and Festivals 165 Copyright © 2016 by the Rabbinical Assembly One opinion . אֱ ל ֹ הַ י In This Stillness The silent recitation of the Amidah concludes with a personal prayer The silent recitation of the Amidah concludes with a personal prayer My God or one of the following: or one of the following: voiced in the Babylonian In this expanse Talmud states that every -Amidah must be accompa א א ,of quiet, stillness I reach out and reach in, My God, keep my tongue from evil, my lips from deceit. nied by a personal prayer נ אֱֹלהַ י, צֹור לׁשֹונִימֵרָע, ּוׂשְ פָתַ יַ ִּבֵ מדר מִרְמָ ה, ולִמְקַ ללַ י seeking myself Help me ignore those who would slander me. (Berakhot 29b). The prayer -that is printed here is of נַפְׁשִ ם, י ִתדֹונַפְׁשִ יּכֶעָפָ ר לּתִהְ לַ ֹּכ יֶה.ּפתַ ח לִּבִיּב ֽ תֹורָתֶ ָך, .and seeking You I am grateful Let me be humble before all. fered by the Babylonian for the breath of life, Talmud (Berakhot 17a) as ּובְמִ ְצ תֶ ֺוֽ יָך ֹוף ּתִ ְרדנַפְׁשִ י.וכׇל־הַ חֹוׁשבִ ים עָ לַי רָעָ ה, .Open my heart to Your Torah, that I may pursue Your mitzvot the unending miracles an example of such a per- מ הֵרָה הָפֵ ר עֲצָתָ םוקַ לְקֵל מַחֲׁשַבְּתָ ם. עֲׂשֵ הלמַ ֽעַן ֽ ׁשמֶ ָך, ;of Your creation. Frustrate the designs of those who plot evil against me sonal prayer; it is attributed to Mar son of Ravina (4th עֲׂשֵה למַ ֽעַ ן ימִ ינֶ ָֽך,עֲׂשֵ ה למַ ֽעַן קדֻּׁשָתֶ ֽ ָך, עֲׂשֵ ה למַ ֽעַ ן .How may I best sustain nullify their schemes the light in this world? Act for the sake of Your name, act for the sake of Your triumph, century). ּתֹורָתֶֽ ָך. למַ ןֽעַ יֵחָ ל צּון ֽ ידִידֶ יָך, הֹוׁשִֽיעָ ה ימִ ינָך וַעֲ נֵ ֽנִ י. How may I heal . ִ י הְ י ו ְ ל רָ צ ֹו ן act for the sake of Your holiness, act for the sake of Your Torah. May the words ּ ,my wounded heart Psalm 19:15. Rabbi Yoh|.|anan soften and salve the pain Answer my prayer for the deliverance of Your people. 3rd century, the Land of) יִהְ יּו לרָצֹון יאִמְרֵ פִי והֶגְ יֹון ילִּבִ לפָנֶ ֽיָך, יהוה יצּורִ וגֹואֲ לִ י. which is too often May the words of my mouth and the meditations of my heart be Some have the custom of taking three steps backward and bowing Israel) recommended that my companion? acceptable to You, ADONAI, my rock and my redeemer. at the conclusion of the Amidah, as if exiting the court of a sovereign. the Amidah conclude with I beseech You to protect this verse (Talmud of the Land of Israel, Berakhot ֹעׂשֶהׁשָ לֹוםּבִמְ רֹומָ יו, הּוא יַעֲׂשֶה ׁשָלֹום עָ לֵ ֽינּו and guard me, Some have the custom of taking three steps backward and bowing ועַל .(4:4 לּכׇל־יִׂשְרָאֵ ]ועַל ּכׇ יל־יֹוׁשבֵ תֵ בֵל[, ואִמְ רּו אָמֵ ן. .I and my household, at the conclusion of the Amidah, as if exiting the court of a sovereign all my loved ones, May the one who creates peace on high bring peace to us and to A prayer . זַ ֵכּ ֽ נִ י Grant the children of Israel, all Israel [and to all who dwell on earth]. And we say: Amen. all of Your children of Nah|.|man of Bratzlav -Ukraine, 1772–1810), trans) ב .everywhere .by Jules Harlow זַ ּכֵ latedֽ נִ י הלׂשִמְחָ וחֵ רּות ׁשֶלׁשַ ּבָ ת, לִטְ ֹעם טַַֽעַ ֽ ם נֶג ֹעׁשַ ּבָ ת ,Grant us life, health ב .sustenance, peace ּבֶאֱמֶ ת.זַּכֵ ֽנִיׁשֶ איַעֲ ּלֹלֶה לעַ לִּבִי עַצְ בּות ּב יֹום ׁשַ ּבַ ת Grant me the liberating joy of Shabbat, the ability to truly taste May this Shabbat offer ֽדֶׁש. ֹקׂשַּמֵ ֽחַ נֶ ֽפֶׁש ֽ מׁשָרתֶ ָך, ּכִי אֵ לֶ ֽיָך נָיאֲ דֹ נַפְׁשִיאֶּׂשָ א. sweet blessings, its delights. May my heart not be weighed down by sorrow on עׇזְרֵֽנִי להַרְ ּבֹות ּבתַעֲ נּוגֵיׁשַ ּבָ ת, ּולְהַמְׁשִ יְךהַּׂשִמְחָה ׁשֶ ל —and may it be a foretaste this holy Shabbat. Fill the soul of Your servant with gladness of the week to come. for to You, ADONAI, I offer my entire being. Help me to increase ׁשַּבָת לׁשֵ ֽׁשֶ תימֵ יהַ חֹול. ּתֹודִ יעֵ ֽנִ י ֽרַח ֹא חַ ּיִ ים, ֽ ׂשֹבַ ע Malka Aliza— bat Leiba the joys of Shabbat and to extend its joyful spirit to the other six ׂשמָ חֹותאֶ ת־ּפָ נֶ ֽיָך, נעִ ימֹות ּבִ ימִ ינָך נֶ ֽצַ ח. days of the week. Show me the path of life, that I may be filled with the joy of being in Your presence, the delight of being close יִהְ יּו לרָצֹון יאִמְרֵ פִי והֶגְ יֹון ילִּבִ לפָנֶ ֽיָך, יהוה יצּורִ וגֹואֲ לִ י. .to You forever Some have the custom of taking three steps backward and bowing May the words of my mouth and the meditations of my heart be at the conclusion of the Amidah, as if exiting the court of a sovereign. ֹעׂשֶהׁשָ לֹוםּבִמְ רֹומָ יו, הּוא יַעֲׂשֶה ׁשָלֹום עָ לֵ ֽינּו .acceptable to You, ADONAI, my rock and my redeemer Some have the custom of taking three steps backward and bowing ועַל לּכׇל־יִׂשְרָאֵ ]ועַל ּכׇ יל־יֹוׁשבֵ תֵ בֵל[, ואִמְ רּו אָמֵ ן. .at the conclusion of the Amidah, as if exiting the court of a sovereign May the one who creates peace on high bring peace to us and to all Israel [and to all who dwell on earth]. And we say: Amen. When the Amidah is to be repeated aloud, we turn back to page 159. On Shabbat H|.|ol Ha-mo∙ed, Shabbat Rosh H|.|odesh, and H|.|anukkah, Yihyu l’ratzon imrei fi v’hegyon libi lfanekha Adonai tzuri v'go∙ali. we continue with Hallel on page 316. Oseh shalom bimromav hu ya∙aseh shalom aleinu v’al kol yisrael [v’al kol yosh’vei teiveil], v’imru amen.

When the Amidah is to be repeated aloud, we turn back to page 159. On Shabbat H|.|ol Ha-mo∙ed, Shabbat Rosh H|.|odesh, and H|.|anukkah, we continue with Hallel on page 316.

166 שחרית לשבת · תפילת העמידה shabbat · morning service · the amidahSiddur Lev Shalem for Shabbat and Festivals 166 Copyright © 2016 by the Rabbinical Assembly Tilling the Soil Kaddish Shalem. Every service that features an ַ ׁש ִי ד ׁשָ ֵ ל קם Kaddish Shalem Why did Moses ask that his Leader: Amidah is brought to a “teaching drip down like Leader: May God’s great name be exalted and hallowed throughout close with Kaddish Shalem, the complete Kaddish, so יִתְ ַּגַ דל ַׁש ויִתְ ַקׁשמֵּהד רַ ּבָא, ּבעָ למָ ִי א דברָ א, ּכִרְ עּותֵ ּה, ?(rain” (Deuteronomy 32:2 A Ḥasidic master notes the created world, as is God’s wish. May God’s sovereignty called because in addition ויַמְלִיְך מַ לְ כּותֵ ּה ּבחַ ּיֵ יכֹוןּובְ יֹומֵ יכֹון ּובְחַ ּיֵי ד כׇ ל־ּבֵ ית that rain is only beneficial soon be established, in your lifetime and in your days, and in to the words of the Kaddish for plants, enabling them recited at other times in יִׂשְרָאֵ ל,ּבַעֲ גָלָ אּובִזְמַן קָרִ יב, ואִמְ רּו אָ מֵ ן. .to grow, if the earth has the days of all the house of Israel. And we say: Amen the service, it adds a line first been plowed and Congregation and Leader: asking God to accept our sowed; if the area has not Congregation and Leader: prayers: “May the prayers ָ ,been properly prepared and pleas of all Israel be יהֵ א ׁש ֵמה ַר ָ במ א בָרַ ְךלעָ לַ םּולְעָ למֵ י עָ ל ַמי א. !May God’s great name be acknowledged forever and ever the rain will produce only Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. Leader: accepted by their creator mud. So too with Torah, in heaven.” Here, the place- which is most beneficial of Kaddish Shalem יִתְּבָרְַך mentו יִ ׁשְ ּתַ ּבַ חו יִ תְ ּפָ אַ ר ו יִ תְ ר ֹומַ םו יִ תְ נַ ּׂשֵ א :Leader to those who are properly marks the end of the morn- ויִתְ ָר ַהדויִתְעַ ּלֶה ויִתְהַ ּלָלׁשמֵ ּה דקֻדְׁשָ א, ברִ יְך הוא, prepared to receive it. May the name of the Holy One be acknowledged and ing Shah|.|arit prayers. The As we conclude our liturgy now moves on to ל ֵ ֽעּלָא מִ ן ׇ ּכל־ ]ל עֵ ּֽלָא ל עֵ ּֽלא מִ ׇ ּכ ָל־ :celebrated, lauded and worshipped, exalted and honored, [on Shabbat Shuvah we substitute Shaḥarit service and turn extolled and acclaimed—though God, who is blessed, the Torah service. to the public reading of ִרְ כָתָ אsense, though וׁשִ In a formalירָתָ א ּבּתֻׁשְ ּבחָתָ א ונֶחָמָתָ אַאֲמִ דירָ ן ּבעָ למָ א, the Torah, we hope b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all introduced and followed אִ ו מְ ר ּו אָ מֵ ן. that our prayers have acknowledgment and praise, or any expressions of by b’rakhot and prayers, the done just that: tilled and gratitude or consolation ever spoken in the world. reading of the Torah and plowed our consciousness, the haftarah constitutes ּתִתְקַ ּבַל צ לֹות הֹון ּובָ עּות הֹון דכׇל־יִׂשְרָאֵל קְׇדָם אֲ בּוהֹון loosening our hearts and And we say: Amen. study, not prayer. For the ׁשְ ִיבִ ד מַ ָּי א ו אִ מְ ר ּו אָ מֵ ן. minds, so that the words ancient rabbis, prayer was of Torah might drip down May the prayers and pleas of all Israel be accepted by their quintessentially defined by יהֵאׁש לָמָארַ ּבָא מִ ןׁשמַ ּיָ א, וחַ ּיִ ים עָ לֵ ֽינּו ועַ לּכׇ ל־יִׂשְרָאֵ ל, -deep within, nourish creator in heaven. And we say: Amen. the Amidah, which we have ing the seeds our prayers now completed. אִ ו מְ ר ּו אָ מֵ ן. have planted. As Louis May heaven bestow on us, and on all Israel, life and abundant Finkelstein once noted, and lasting peace. And we say: Amen. ֹעׂשֶהׁשָ לֹום ּבִמְ רֹומָ יו הּוא יַעֲׂשֶהׁשָ לֹום Our love for the Torah is“ only in part rationalistic; May the one who creates peace on high bring peace to us and עָלֵ ֽינּו ועַל ּכׇל־יִׂשְרָאֵ ל ]ועַלּכׇ ל־יֹוׁשבֵ י תֵ בֵ ל[, in the main, we need not אִ ו מְ ר ּו אָ מֵ ן. .be ashamed to confess it, it to all Israel [and to all who dwell on earth]. And we say: Amen is emotional, intuitive and mystic.” Prayer prepares us for the words of Torah to penetrate deep within us.

167 שחרית לשבת ויום טוב · תפילת העמידהshabbat and festivals · morning serviceSiddur · the amidah Lev Shalem for Shabbat and Festivals 167 Copyright © 2016 by the Rabbinical Assembly סדר קריאת התורה לשבת The Shabbat Torah Service

סֵ ֽ דֶ ר קְ רִ י אַ ת Torah THE TORAH SERVICE -Opening the ark, car . הַ ּת ֹ ו רָ ההֹוצָאַת הַ ּתֹורָ ה Taking Out the Torah Next to human life, that rying the Torah in a procession which is most sacred to None compares to You, ADONAI, through the congregation, and אֵ ין ּכָמֽ ֹוָך בָאֱֹלהִ ים, אֲ דֹנָי, ואֵ ין ּכמַעֲׂשֶ ֽ יָך. Jews is the Torah (the Five and nothing is like Your creation. reading aloud from the scroll are Books of Moses). Written all symbolic moments when the by hand on parchment Ein kamokha va-elohim Adonai, v’ein k’ma·asekha. presence and will of the Divine may מַ לְ כות ָך מַ לְ כות ּכׇ ֹל־עלָמִ ים, with a quill and permanent be especially felt. It is as if with the opening of the ark, the doorway to ומֶמְׁשַ ְל תָךּבכׇ ל־דֹור וָ דֹור. ;ink, the words of these five Your sovereignty is eternal books depict the formative Your dominion endures in every generation. heaven itself is opened. יהוה מֶ ֽלֶ ְך, יהוה מָ לָ ְך, יהוה יִמְ ֹלְך ל ֹעלָ ם וָעֶ ד. -narratives of Jewish iden ADONAI is sovereign, ADONAI has always been sovereign, Since there is no physical ,representation of God in Judaism יהוה ֹעלעַ ז ּמֹו ִי ֵ תן, יהוה אֶ יבָרֵ ְך ת־עַ ּמֹו ַב ָ שלֹום. tity and self-understanding and the fundamental ADONAI will be sovereign forever and ever. the Torah has come to be seen as regulations of Jewish prac- ADONAI, give strength to Your people; the most significant expression of אַ ב הָרַחֲמִ ים, הֵיטִֽ יבָ ה בִרְ צֹונ ָך אֶ ִת־ציֹון, tice, the 613 mitzvot. Later ADONAI, bless Your people with peace. the presence of God—it is the representation of God’s voice, God’s ִ תבְנֶ ה חֹומֹות י רוׁשָ לָ ֽיִִ ם, ּכִ י ב ָך לבַ דּבָטָ ֽחְ נו, rabbinic teaching presents itself as but an elaboration Malkhut’kha malkhut kol olamim, u-memshalt’kha b’khol dor vador. call to us. Taking out the Torah has -come to be seen as a representa מֶ ֽלֶ ְך אֵ ל רָ ם ונִּׂשָ א, אֲ דֹון עֹולָמִ ים. .of these words—midrash. Adonai melekh, Adonai malakh, Adonai yimlokh l’olam va-ed Because the Torah is Adonai oz l’amo yitein, Adonai y’varekh et amo va-shalom. tion of divine sovereignty, and written as a continuous We rise as the ark is opened. so it has taken on the drama of a scroll, only a part of the Compassionate creator, royal procession. Thus, the Torah is text of the Torah can be -adorned with a crown, and its cov וַיְהִי עַ ּבִנְסֽ ֹהָאָ ֹןר וַ ֹּיֽאמֶ ר מֹׁשֶ ה: ;may it be Your will that Zion flourish seen at any one time. er is kissed as it passes through the congregation, as was the custom קומָ ֽ ה יהוה ויָ ֻ פֽצו ֹאיבֶ ֽיָך, ויָנֻ ֽסו מׂשַ ֽ נְאֶ יָך מִ ּפָ נֶ ֽיָך. ,Metaphorically, this build the walls of Jerusalem reminds us that the mean- for in You alone do we put our trust, for kissing the hem of the king’s ing of Torah is always par- garments. Additionally, the Torah is ּכִ י מִ ִּציֹוןּ ֵ תצֵ א תֹורָ דְ ה,ּובַ ר יהוה מִ ירוׁשָ לָ ֽיִִ ם. .transcendent sovereign—master of all time tially revealed and partially dressed with accoutrements of the Av ha-rah|.|amim, High Priest, including a breastplate ָברוְך ֶׁשנָתַ ןּתֹורָ לעַ ה ּמֹו יִׂשְרָאֵ לּבִקְ ֻד ָ שתֹו. hidden, and its teaching is constantly unfolding; even heitivah virtzon’kha et tziyon, tivneh h|.|omot yerushalayim. and bells (originally used to signal so, it is one continuous, Ki v’kha l’vad batah|.|nu, melekh El ram v’nisa, adon olamim. his presence). In short, how we treat the Torah scroll combines the three “crowns” about which the ancient integrated whole. rabbis spoke: the crown of sovereignty, the crown of priesthood, and the crown of Torah (Pirkei Avot 4:17). ָ Psalm 86:8. As etiquette in Europe’s royal courts became more elaborate .אֵ ין כָּמֽ ֹוך To Whom Is the Torah We rise as the ark is opened. None compares to You Addressed? (12th–14th centuries), the Ashkenazic Torah service incorporated verses emphasizing God’s sovereignty, as if As the ark was carried forward, Moses would say: to say that God alone—and no earthly ruler—is the ultimate sovereign. The next verse, “Your sovereignty,” is Rabbi Levi taught that ADONAI, rise up and scatter Your foes, Psalm 145:13; “Adonai, give strength” is Psalm 29:11. when God appeared on This sentence is a compilation of biblical phrases about God’s sovereignty stitched .יהוה מֶ ֽלֶ ְך Mount Sinai, each person so that Your enemies flee Your presence. Adonai is sovereign believed that God was Va-y'hi binso·a ha-aron, va-yomer moshe: together to form a creed: God has ruled the world since before creation and will continue to rule eternally. speaking directly to him or Kumah Adonai v’yafutzu oyvekha, -This address, followed by a verse that calls for Jerusalem’s reconstruc . אַ ב הָ רַ חֲ מִ י ם Compassionate creator her. That is why the Deca- v’yanusu m’sanekha mi-panekha. tion (Psalm 51:20), is all that remains from prayers for forgiveness that were recited during the Torah service in logue begins, “I am Adonai an earlier era. your God” (Exodus 20:2; Torah shall go forth from Zion, Numbers 10:35 depicts the ark as the seat of divine . וַ ְ י הִ י ִ בּ ְ נ סֽ ֹ עַ הָ אָ רֹ ן your” is singular). As the ark was carried forward“ Rabbi Yose the son of and the word of ADONAI from Jerusalem. protection, leading the march and warding off the fledgling nation’s enemies. One interpretation is that upon Ḥanina added: The divine Praised is the one who gave Torah to the people Israel realizing that it is God whom they are fighting, enemies will flee and warfare will become unnecessary (Abra- word came to each person in holiness. ham ibn Ezra). in accord with that indi- ּ From Isaiah 2:3: “And many peoples shall come and .כִּי מִ ִ ּצי ֹון ֵּ תצֵ א ֹתורָ ה vidual’s own capacity. Ki mi-tziyon teitzei torah, u-dvar Adonai mirushalayim. Torah shall go forth from Zion say, ‘Let us go up to the mountain of Adonai, to the House of the God of Jacob, for Adonai shall teach us God’s —PESIKTA D’RAV KAHANA Barukh she-natan Torah l’amo yisrael bikdushato. ways, that we may walk in that path; for Torah shall go forth . . . .” As the ark is opened, we express our belief that Torah contains ideals of ethics, politics, and wisdom that affect all humanity.

168 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah serviceSiddur Lev Shalem for Shabbat and Festivals 168 Copyright © 2016 by the Rabbinical Assembly In some North African com- Personal Prayers Before munities, members of the Personal Prayers Before the Open Ark Personal Prayers Before the Open Ark the Open Ark. Through- congregation add the follow- out the generations, the ing biblical verses privately: A Prayer for the Day of Rest A Prayer for Goodness moment when the ark was opened and the Torah I long to change the world, but I rarely appreciate things Compassionate creator, teach me to appreciate the love of my נֵר לרַ יגְלִ ד ֽ בָרֶ ָך scrolls were displayed was ו אֹור לִנְתִ יבָתִ י. as they are. family and friends. May I not be the source of pain or conten- considered an especially רנֵ יהוה נִׁשְמַת אָדָ ם I know how to give, but I don’t always know how to be still. tion, jealousy or needless competitiveness, but may I learn to favored time for personal meditation and prayers פֵׂש ֹ ח ּכׇל־חַדְרֵ י בָ ֽטֶ ן. -I talk, but I don’t often listen. I look, but I don’t often see. listen to the heartfelt stirrings of all whom I know and love— for the welfare of the com ּכִי נֵ ר מִ צְוָה ו תֹורָ ה אֹור .I yearn to succeed, but I often forget what is truly important. and may I help fulfill their needs. Grant health of body and munity ודֶ ֽרְֶך חַ ּיִ יםּתֹוכ חֹות Teach me, God, to slow down. May my resting revive me. spirit to all. May Your Torah fashion me into an instrument of SHALOM TO ALL. This מּוסָ ר. -May it lead me to wisdom, to holiness, to peace, Your will and of Your peace. Amen. prayer by Nathan Stern ּכִיאַּתָ ה ּתָאִ יר נֵרִ י harz (1780–1845), the chief and to You. recorder of the teachings יהוה יאֱֹלהָ יַּגִֽיּהַ חׇׁשְ ּכִ י. Naomi Levy A Prayer When Sad of the H|.|asidic master אֹור זָרֻ ֽעַ לַ ַּצִ דיק Master of the universe, see the sadness in my soul. Heal my Nah|.|man of Bratzlav, has י ּולְיִׁשְרֵ לֵב ׂשִמְחָ ה. Shalom to All been adapted and trans- Your word is a lamp for my grief and despair. I wish to do Your will but my sadness over- lated by Jules Harlow. feet, light for my path Avinu Malkeinu, master of peace, help us and strengthen us so whelms me. Let Your instruction touch my being that I might (Psalm 119:105). that we always strive for peace. May there be harmony among T’FILAT HA-DEREKH. find comfort in the world You have created, and that I might Traditionally, a prayer is A person’s soul is ADONAI’s all people, their companions, and friends. May there be no lamp, searching one’s in- in turn be a comfort to others. May the soul You have given me said before embarking on a nermost being (Proverbs discord among the members of my family. You who establish give me the strength to turn sadness into joy and despair into journey. While the context 20:27). peace above, extend peace upon us and the whole world. May for that prayer is an actual song. Master of the Universe, send healing. journey, Merle Feld has Mitzvah is the lamp and we draw close to You and Your Torah in truth and may we all Torah the light, for the expanded the notion to path of life is the taking be bound together, carrying out Your will wholeheartedly. A Prayer for One’s Personal Journey include the life journeys we of instruction (Proverbs Master of peace, bless us with peace. undertake. The phrase “the Open my eyes, God. Help me to perceive what I have ignored, wild beasts of the road” is 6:23). May the words of my mouth and the meditations of my For You light my lamp; to uncover what I have forsaken, taken from the traditional ADONAI my God, bring heart be acceptable to You, Adonai, my rock and my redeemer. to find what I have been searching for. prayer for a journey. Nathan Sternharz light even to my darkness Remind me that I don’t have to journey far to discover (Psalm 18:29). Light is sown for the something new, for miracles surround me, T’FILAT HA-DEREKH— righteous, and joy for the blessings and holiness abound. A PRAYER FOR THE JOURNEY: TRANSITIONS IN LIFE upright (Psalm 97:11). And You are near. Our lives are always changing, and change brings with it fear Naomi Levy of the unknown. The journey into the unknown is fraught with danger, yet rich with possibility. It has always been so— A Prayer of Gratitude as Abraham and Sarah went forth, as Rebecca and then Jacob went forth. Our ancestors across time have looked to You for I thank You, Adonai, for knowing me, for granting me a protection, from the wild beasts of the road, from the vagaries measure of fullness, a fulfillment of small hopes, and many of weather. So too I, in this place, in this time, look to You. yearnings. Thank You for the gift of this day. May the gratitude Help me to remember my strength and courage, help me to in my heart and the sense of fullness that I feel now continue see clearly, to listen deeply, to act wisely. Help me to be my to sustain me, taking root in my soul, even as I continue to best self in this new place and time. Every journey leads into dream and pray. “It is good to thank You, Adonai, and to sing the unknown. May the unknown ahead of me offer blessing. to Your name, transcendent God” (Psalm 92:2). Give me Merle Feld strength to see the gift in each new day You grant.

169 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah serviceSiddur Lev Shalem for Shabbat and Festivals 169 Copyright © 2016 by the Rabbinical Assembly The Zohar’s Praised be Your name The mystic Isaac . ְ ּ ב רִ י ְך ׁ ְ שמֵ ּה ברִ יְך ׁש ֵמה מָרֵ דא עָ למָ א, A Mystical Prayer Before the Open Ark Introduction to (Safed ,1574–1534) ּברִי ְךLuriaּכִ תְ רָ ְך ו אַ תְ רָ ְך . -Ruler of the universe, praised be Your name and Your sover B’rikh Sh’meih recommended that this be recited before יהֵא prayerרעּותְָך עִם עַּמָ ְך יִׂשְרָאֵ ל לעָ לַ ם, As soon as the Torah scroll eignty. May You desire Your people Israel forever, and may the open ark. It appears ןּופֻרְקַ ימִ ינְָך אַחֲ זֵי לעַּמָ ְך ּבבֵ ית מַ ְקׁשָ דְך, .is placed on the reading Your liberating power be revealed to them in Your sanctuary desk, the whole congrega- Extend to us the goodness of Your light and with compassion in printed editions of the Zohar (II:206a), where the ּולְאַמְ טֹויֵי לָֽנָאמִ ּטּוב נ הֹורָ ְך, tion below should assume an attitude of awe and accept our prayers. May it be Your will to grant us long life passage that appears in the left-hand column of the ּולְקַ ּבֵל צ לֹותָ ֽנָא ּברַחֲמִ ין. fear, of trembling and and well-being; may I be counted among the righteous, and quaking, as though they in Your compassion protect me, my family, and all the people facing page serves as an introduction, but it is notיהֵארַעֲ וָאקְׇ דָמָ תֹורִ ְך דיְך לָן חַ ּיִ ין ּבטִ יבּותָ א, were at the moment of -found in earlier manu ולֶהֱ וֵיאֲ נָא פקִידָ א ּב גֹו ַצדִיקַ ּיָ א, standing at Mount Sinai Israel. You are the one who nourishes and sustains all life. You to receive the Torah, and rule over all, You have dominion over rulers, for true sover- scripts. One manuscript attributes it to the writings למִרְ םחַ עֲ לַ יּולְמִ רנְטַ ייָתִ ו יָת ִי ּכׇ לִיל ־ יודִ ד לעַּמָ ְך יִׂשְ רָ אֵ ל. .they should pay attention eignty is Yours of Moses Nah|.|manides אַ נְּתְ הּוא זָן ל ֹכּֽלָא, ּומְ פַרְ נֵס ל ֹכּֽלָ א. and listen carefully; for it is not permitted then to I am a servant of the Holy One, whom I revere and whose (1194–1270, Spain). Although its provenance אַ נְּתְ הּוא ׁשַ ּלִיט לעַ ֹּכּֽלָ א, -open one’s mouth, even precious Torah I revere in every time and place. Not on mor for discussing the Torah, is disputed, it has been .cherished by many rites אַ נְּתְ ׁשַ הּוא ּלִיטד עַל מַ לְכַּיָא, ּומַ לְ כּותָ א ִ דילְָך הִ יא. ,still less other subjects. All tals, nor on angels do I rely, but rather on the God of heaven must be in awe and fear, as the God of truth, whose Torah is truth and whose prophets אֲ ָא נָא עַ ְבד אדקֻדְׁשָ ּברִ יְך הּוא, .though they were speech- are true and who abounds in deeds of goodness and truth less, as it is written: “And סָ דגִֽיד נָא קַּמֵּה,ּומִּקַּמֵ י ִד ר יקאֹורַ יְתֵ ּה ּבכׇ ִל־עָ דן ו ִעָ דן. when he [Ezra] opened it, ▶ It is in God that I put my trust, and it is to Your holy and all the people stood up,” לָא עַל אֱ נָׁש רָחִֽיצנָא, ולָא עַל ּבַ ר אֱ לָהִ ין סָמִֽיכנָ א, and also “And the ears of precious name that I utter praise. May it be Your will that You אֶ ּלָאּבֵ אלָהָא דִׁשְמַ ּיָ הּוא א, אֱד לָהָא ק ׁשֹוט, all the people were atten- open my heart to Your Torah, and that You fulfill the desires tive to the Torah scroll” of my heart and the hearts of all Your people Israel, for good- ואֹורַ יְתֵּה ק ׁשֹוט,ּונְבִיאֹֽוהִי ק ׁשֹוט, .(Nehemiah 8:5 and 8:3) ness, for life, and for peace. Amen. ּומַסְ ּגֵא למֶעְּבַ ד טַבְוָןּוקְ ׁשֹוט. Rabbi Shimon said: “When the Torah scroll is taken ▶ Beih ana rah|.|eitz, out to be read before the v’lishmeih kadisha yakira ana eimar tushb’h|.|an. ּבֵ ◀ ּה אֲ נָ א רָ חֵ ץ ,congregation, the heavenly Y’heih ra·ava kodamakh d’tiftah|.| libi b’oraita gates of mercy are opened, v’tashlim mishalin d’libi v’liba d’khol amakh yisrael, ולִׁשְ ֵמה ַקדִיׁשָ א יַּקִ ירָ א אֲ נָ א אֵמַ רּ ֻ ת ְׁשבחָ ן. the attribute of love is יהֵ א רַעֲ וָ קְׇ א דָמָ ְךּדתִ ְפַ תח ִל ִ בי ּבאֹורַ יְתָ א, .stirred up, and each one l’tav u-l’h|.|ayin v’lishlam. Amen should then recite the ותַׁשְ לִ ים מִׁשְאֲ לִ ין ּד ִל ִ בי, ו ִל ָ ד בא כׇל־עַּמָ ְך יִׂשְרָאֵ ל, following prayer: ‘Ruler of the universe, praised לטָ בּולְ ַחִיין ולִׁשְ לָ ם. אָמֵ ן. be Your name and Your sovereignty . . .’”

170 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah serviceSiddur Lev Shalem for Shabbat and Festivals 170 Copyright © 2016 by the Rabbinical Assembly .Psalm 34:4 . ַ ּג ְ ּד ּלו We remove the Torah scroll from the ark and the leader faces the congregation. Acclaim Procession of the Torah The following two lines are recited by the leader and we then repeat them: This verse, asking the con- We remove the Torah scroll from the ark and the leader faces the congregation. gregation to acknowledge Adonai, and the following ׁשמַ ע יִׂשְרָאֵ ל, יהוה אֱֹלהֵ ֽינו, יהוה אֶחָ ד. :The following two lines are recited by the leader and we then repeat them verses, which form the congregational response, mark אֶחָ ד אֱֹלהֵ ֽינו, ּגָ דֹול אֲ ֵ דֹונֽנו, קָ דֹוׁש ׁש מֹו. .Hear, O Israel, ADONAI is our God, ADONAI is one Sh’ma yisrael, Adonai eloheinu, Adonai eh|.|ad. the oldest section of the Leader, facing the ark: Torah service. Since Judaism -avoids any iconic repre לּולַ & ַּגיהוהד אִּתִ י,ּונְ רֹוממָה ׁש מֹו יַ ְחָ ד ו. .Our God is one; great is our sovereign; holy is God’s name Eh|.|ad eloheinu, gadol adoneinu, kadosh sh’mo. sentations of God, the The Torah is carried in a circuit around the congregation. Torah represents the most concrete symbol of God’s ל ָך יהוה הַּג ֻד ָ לה והַּג בורָ ה ו ַה ִ תפְאֶ ֽרֶ ת ו ֵ ַהנֽצַ חוהַ הֹוד, :Leader, facing the ark % Join me in glorifying ADONAI; let us together acclaim God’s name. presence on earth. When we bow in the direction of ּכִ י ֹכלַּבשָמַ ֽיִ םּובָאָ ֽרֶ ץ, ל ָך יהוה הַּמַמְ לָכָ ה והַּמִתְ נַּׂשֵ א The Torah is carried in a circuit around the congregation. the Torah, we are acknowledging God’s presence ל ֹכל ל ֹראׁש. רֹומ מו יהוה אֱֹלהֵ ֽינו, והִ ְׁשתַחֲ וו לַהֲ דֹם רַ גְלָ יו, ,Yours, ADONAI, is the greatness, the strength, the glory among us. In this vein, the Torah procession concludes קָ דֹוׁש הוא. רֹומ מו יהוה אֱֹלהֵ ֽינו, והִ ְׁשתַחֲ וו להַ ר קׇדְ ׁשֹו, the triumph, and the splendor—for everything in heaven with verses that speak of ּכִ י קָ דֹוׁש יהוה אֱֹלהֵ ֽינו. .and on earth is Yours Yours, ADONAI, is the sovereignty and the majesty above all. bowing before God. ָ .The Torah is placed on the reading table .לְ ך יהוה Exalt ADONAI, our God; bow down before God, the Holy One. Yours, Adonai Chronicles 29:11. These 1 אַב הָרַחֲמִ ים,הּוא ירַחֵם עַם עֲ מּוסִ ים, ויִזְ ֹּכר ּברִ ית אֵ יתָ נִ ים, are presented as part ויַּצִיל נַפְ versesׁשֹותֵ ֽ ינּומִ ן הַּׁשָ עֹות הָרָ עֹות, רויִגְעַ ּב יֵ ֽצֶ ר הָרַע מִ ן ,Exalt ADONAI, our God, and bow down at God’s holy mountain of David’s last speech to the הַ ּנׂשּואִ ים, ן אֹותָויָ ֽ ֹח נּו לִפְלֵיטַ תעֹולָמִ ים, וִ ימַ ּלֵ א .for ADONAI our God is holy L’kha Adonai ha-g’dulah v’ha-g’vurah v’ha-tiferet v’ha-netzah|.| v’hahod, ki khol people Israel. ALIYOT. A person called to מִׁשְאֲ לֹותֵ ָה ֽ ינּו ּב ִמטֹובָ דה יׁשּועָ ה ורַחֲמִ ים. .ba-shamayim uva-aretz. L’kha Adonai ha-mamlakhah v’ha-mitnasei l’khol l’rosh Rom’mu Adonai eloheinu v’hishtah|.|avu la-hadom raglav, kadosh hu. Leader: the Torah is an oleh/olah Rom’mu Adonai eloheinu v’hishtah|.|avu l’har kodsho, ki kadosh Adonai eloheinu. la-torah, one who “goes up” to the Torah, since in ו יַ עֲ ֹז ר ו יָ גֵ ון יֹוׁשִֽיעַ ל ֹלהַ כחֹוסִ ים ּבֹו, ו אמַ ֹנר אָמֵ ן. the Middle Ages the reading table was on a raised להַ ֹּכ ֽדֶל לֵאֹלהֵהָבֽ ּו ֹגֽינּו ּותְ נּו כָ בֹוד לַ ּתֹורָ ה. Reading from the Torah platform. It is considered הֵןֹ)ּכ קרָ ב, יַעֲ מֹד ___ּבֶ ן ___ הַ ֹּכ הֵ ן . ( .The Torah is placed on the reading table a prayer for jewish communities in distress an honor to be called up to the Torah, to publicly recite ת)ּבַ ֹּכהֵן קִרְ בִי, ּתַעֲ מֹד ___ּבַ ת ___ הַ ֹּכ הֵ ן . ( May the one who is the source of compassion recall the covenant with our ancestors ______the blessings over the reading. During the talmudic )יַעֲ מֹד ּבֶ ן רִ אׁשֹון.( and have compassion on this people borne by God. May the Divine rescue us in era, each person called to )ּתַעֲ מֹד ___ּבַ ת ___ רִ אׁשֹונָ ה.( difficult times, remove the impulse to commit evil from those who bear it, and grant us enduring relief. May our requests be met with favor, deliverance, and compassion. the Torah would chant the directly ּבָרּוְךׁשֶ passage ּנָתַ ןassigned הּתֹורָ לעַ ּמֹויִׂשְרָאֵ ל ּבִקְדֻּׁשָ תֹו. from the scroll. Today, each BEFORE The first aliyah Congregation and Leader: Leader: person called to the Torah recites the b’rakhot and ו ַא ֶ תם ַה דבֵקִ ים ַ ּביהוה אֱֹלהֵיכֶ ם, ַחִיים ֻּכלכֶ ם ַ י הֹום. May You help, shield, and save all who trust in You, and let us say: Amen. the Torah is chanted by a Let us all declare the greatness of God and give honor to the Torah as [the first designated reader. (To this to be called to the Torah] comes forward. Praised is God, who gave Torah to the day, Yemenite Jews called to the Torah read their own aliyah.) The ancient rabbis instituted a practice of calling a kohen for the firstaliyah and a levi for the second, in order to mitigate arguments about who deserved people Israel in holiness. the opening honors. Some congregations retain this practice; others call congregants to aliyot without regard to status. It has become customary that each person called to the Torah uses either the corner of the tallit or Congregation and Leader: the Torah binder to touch the scroll at the starting place (indicated by the reader) and then kisses the tallit You who cling to ADONAI your God have all been sustained to this day. or binder, reciting the b’rakhah while holding the wooden handles of the Torah rollers. When the reading is V’attem ha-d’veikim badonai eloheikhem h|.|ayim kul’khem hayom. completed, this gesture is repeated. -Deuteronomy 4:4. From Moses’ speech to Israel in the wilderness. In its con . וְ אַ ּ ֶ תם הַ ְ ּדבֵ קִ י ם You who cling text here, the verse is an assertion that it is through Torah that the fullness of life can be achieved.

171 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah serviceSiddur Lev Shalem for Shabbat and Festivals 171 Copyright © 2016 by the Rabbinical Assembly From Sephardic The Reading. In the Land -of Israel in the 1st millen ּבִרְ כֹות ַהּתֹורָ ה Blessings Recited by Those Called Up to the Torah Practice The person who is honored with an aliyah The person who is honored with an aliyah nium, the Torah was read on Before reciting the Torah recites the following before the Torah is read: a cycle of three-and-a-half blessings, the honoree(s) recites the following before the Torah is read: years and divided into more ּבָר כּו אֶ ת־יהוה הַמ רָ ֹבְך. .turn(s) to the congregation Praise ADONAI, to whom all praise is directed with a word of blessing (in than 150 portions. In Baby- accord with the language of Bar’khu et Adonai ha-m’vorakh. The congregation responds: lonia, the Torah was divided greeting found in Ruth 2:4), into larger portions, called parashiyot, which are read in ָברוְך יהוה הַמ ֹברָ ְך לעֹולָ ם וָעֶ ד. :and the congregation then The congregation responds responds in recognition: sequence on Shabbat morn- Praise ADONAI, to whom all praise is directed forever and ever. The person who is honored repeats the above response, then continues: Honoree(s): Barukh Adonai ha-m’vorakh l’olam va-ed. ings throughout a single number of these ּבָרּוְך year. (Theאַּתָ ה יהוה אֱֹלהֵ ֽינּו מֶ ֽלְֶך הָ עֹולָ ם, יהוה ִעָ ּמכֶ ם. eventually fixed אֲׁשֶרּבָ wasֽחַ רportionsּבָ ֽנּו מִ ּכׇל־הָעַּמִ יםונָֽתַ ן לָֽנּואֶ ת־ּתֹורָ תֹו. :May God be with you. The person who is honored repeats the above response, then continues Adonai imakhem. at 54.) Because some years Barukh atah ADONAI, our God, sovereign of time and space, are leap years and in some ּבָרּוְך אַּתָ היהוה, נֹותֵן הַ ּתֹורָ ה. :Congregation who has chosen us from among all peoples, giving us the years festivals fall on Shab- י בָ רֶ כְ בָ י ָך\ר כֵ י ְך\בָ רֶ כְ כֶ ם Torah. The person who is honored recites the following after the Torah is read: bat, certain parashiyot may be read together, so that יהוה. readings remain ּבָרּוְך the weeklyאַּתָ ה יהוה אֱֹלהֵ ֽינּו מֶ ֽלְֶך הָ עֹולָ ם, .May God bless you. Barukh atah ADONAI, who gives the Torah -coordinated with the cal אֲׁשֶר ןנָֽתַ לָֽנּו ּתֹורַת אֱמֶ ת, וחַ ּיֵי עֹולָם נָטַעּב תֹוכֵ ֽנּו. ,Y’varekh∙kha/y’var’kheikh/ Barukh atah Adonai eloheinu melekh ha-olam y’var’kheim Adonai. asher bah|.|ar banu mikol ha-amim, v’natan lanu et torato. endar. Today, we follow the custom, though ּבָרּוְך Babylonianאַּתָ היהוה, נֹותֵן הַ ּתֹורָ ה. .Barukh atah Adonai, noten ha-torah Shabbat: Resting-Place some congregations read on Our Journey The person who is honored recites the following after the Torah is read: one-third of each parashah Each Shabbat is its own Barukh atah ADONAI, our God, sovereign of time and space, each week, thus completing a full Torah reading in three מִ י ֶׁשּבֵרַ ְך ל עֹולֶ ה ַלּתֹורָ ה revelation, but each leads who has given us a teaching of truth, planting eternal life us further on the road to For an individual: years. eternity. Each Shabbat is in our midst. The trope, the musical with which the מִי notationׁשֶ ּבֵרְַך אֲ ֽ בֹותֵ ינּו אַבְרָהָ ם יִצְחָ ק ויַעֲ ֹב, קואִ ֽ ּמֹותֵ ינּו .a resting place, an oasis Barukh atah ADONAI, who gives the Torah on the journey that is the Torah is chanted, is the ׂשָרָה רִ בְקָהרָחֵ לולֵאָ ה, הּוא יבָרְֵך אֵ ת _____ ,Barukh atah Adonai eloheinu melekh ha-olam life of Torah. Each Shab- oldest form of musical notation still in use; it dates at ׁשֶ עָ לָ ׁשֶ ה\עָ ל תָ הַּיֹום ה לִכְבֹוד הַּמָ קֹוםולִכְבֹוד הַ ּתֹורָ ה, .bat’s Torah reading looks asher natan lanu torat emet, v’h|.|ayei olam nata b’tokheinu forward to yet another Barukh atah Adonai, noten ha-torah. least to the end of the 1st Trope serve as ולִכְבֹוד .millenniumהַּׁשַ ּבָ ת. הַּקָ דֹושּבָ רּוְך הּוא יִׁשְ מר ֹ אֹו אֹותֹו\תָ ּה .week—another revelation syntactical signposts and ־ואֶת ּכׇ ל ־ מִ ׁשְ ּפַ חְ ּת מִ ׁשְ ֹו \ּפַ חְ ו יִ ׁשְ ּתָ לַ חּה , ּב רָ כָ ה ו הַ צְ לָ חָ ה Studying Torah Mi Sheberakh: provide interpretive mean- .ing to the text ּבכׇ ל־מַעֲׂשֵ ה\ יָדֶ יָדָ יוֽיהָ, עִםּכׇל־יִׂשְרָאֵל אֶחָ יו Once a young man who Blessing for Those Called to the Torah בּ ָ ֽ חַ ר Who has chosen us אַ ו חְ י ֹו תָ \י ואֲחֶ ֽיהָ תֶואַחְ ֹיֽיהָ , ו ֹנאמַ ר אָ מֵ ן. wanted to become a Ḥasid -the moment of ap בּ At .ָ ֽ נ ּו arrived at the court of Isaac May the one who blessed our ancestors Abraham, Isaac, and Meir, the rebbe of Gur. Jacob, Sarah, Rebecca, Rachel, and Leah, For a group of people: proaching the Torah, one The rabbi asked him if he may feel especially chosen may also experience the מִי andׁשֶ ּבֵרְַך אֲ ֽ בֹותֵ ינּו אַבְרָהָ ם יִצְחָ ק ויַעֲ ֹב, קואִ ֽ ּמֹותֵ ינּו ,______had learned Torah. The bless young man didn’t know who has/have ascended today to honor God moment as being directly ׂשָרָהרִ בְקָה רָחֵ לולֵאָ ה,הּוא יבָרְֵך תאֵ ּכׇ ל־אֵ ּֽלֶהׁשֶעָ לּו what to answer. He had and the Torah and Shabbat. commanded. הַּיֹום לִכְבֹוד הַּמָ קֹום ולִכְבֹודהַ ּתֹורָ ה, ולִכְבֹוד הַּׁשַ ּבָ ת. studied Torah but didn’t want to appear too bold May the blessed Holy One protect him/her/them has given us . . . who וְנָֽתַן ּלָֽנו gives the Torah הַּקָ דֹושּבָ רּוְך הּוא יִׁשְר מֹאֹותָ ם ואֶ ת־ּכׇ ִל־מ ְׁש ּפחֹותֵיהֶ ם, and answer “Yes,” as if and his/her/their entire family, bring blessing .אֶ ּת־ת ֹורָ ֹתו . . . ֹנותֵן הַ ּת ֹורָ ה he knew all of Torah; nor Hebrew moves from the ויִׁשְ לַחThe ּברָ כָה והַצְלָחָ ה ּבכׇ ל־מַעֲׂשֵ ה ידֵ יהֶם, עִ ם ,could he say “No,” for he and success to all the works of his/her/their hands .past tense to the present ּכׇל־יִׂשְרָאֵל אֲחֵיהֶם ואַחְ יֹותֵיהֶם, ו ֹנאמַ ר אָ מֵ ן. ,would then be lying. So together with all his/her/their fellow Jews he responded, “I know a and let us say: Amen. The meaning of the words of little.” The rabbi replied, For additional Mi Sheberakh prayers for special occasions, see pages 439–445. Torah not only derive from “Can anyone know more For additional Mi Sheberakh prayers for special occasions, see pages 439–445. the past, but each reading than a little?” may offer a new revelation.

172 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah serviceSiddur Lev Shalem for Shabbat and Festivals 172 Copyright © 2016 by the Rabbinical Assembly Prayers for Healing prayer for healing. Traditionally, the prayer for מִ י ֶׁשּבֵרַ ְך לַ חֹולִ ים Mi Sheberakh: Prayer for Healing Mi sheberakh avoteinu healing is said in synagogue מִי ׁשֶ ּבֵרְַך אֲ ֽ בֹותֵ ינּו אַבְרָהָ ם יִצְחָ ק ויַעֲ ֹקב, ,m’kor ha-b’rakhah l’imoteinu, May the one who blessed our ancestors Abraham, Isaac when the Torah is read. May the Source of strength and Jacob, Sarah, Rebecca, Rachel, and Leah, bring blessing -a contempo ואִ ,Frankel ּמֹותֵ Ellenֽ ינּו ׂשָרָה רִ בְקָה רָחֵ ל ולֵאָ ה, who blessed the ones and healing to ______. May the Holy One mercifully rary writer, remarks that through the recitation of הּוא יבָרֵ ְך וִ ירַ ּפֵא אֶ ת־]הַ חֹולֶ ה\ הַ ח ֹו לָ ה\הַ חֹולִ ים[ before us help us find the courage restore him/her/them to health and vigor, granting (names of loved ones and friends may be added here) this prayer, we summon to make our lives a blessing, him/her/them spiritual and physical well-being, together support from all those who and let us say: Amen. .care about our welfare ______ּבֶ ן\ ּבַ ת ______. with all others who are ill, and may God grant strength to Some follow the tradition הַּקָ דֹוׁשּבָ רּוְך הּוא יִּמָ לֵא רַחֲמִ ים Mi sheberakh imoteinu those who tend to them. Though Shabbat is a time to m’kor ha-b’rakhah la-avoteinu, of using only the mother’s bless those in need of refrain from crying out, we yet hope and pray that healing For a male: name, suggesting God’s Shekhinah/In-dwelling עָלָיו, להַחֲ זִיקֹו ּולְרַ ּפ אֹותֹו, ויִׁשְ חלַ לֹו .healing is at hand. And let us say: Amen with r’fuah sh’leimah: “Feminine” aspect, which, the renewal of body, For a female: according to our tradition, the renewal of spirit, hovers over the bed of one is ill and represents עָלֶֽיהָ , whoלהַחֲ זִיקָ ּה ּולְרַ ּפ אֹותָ ּה, ויִׁשְ לַח לָ ּה .and let us say: Amen —Debbie Friedman For a group: protection, care, and nur- (turing. (Simcha Weintraub עֲ לֵיהֶ ם, להַחֲ םזִיקָ ּולְרַ ּפ אֹותָ ם, ויִׁשְ לַח לָהֶ ם and drorah setel on joyous occasions. Moses’ Prayer of the Talmud מהֵרָה ר The rabbisפּואָה ׁש לֵמָה ןמִ הַּׁשָמַ ֽיִם, ר פּואַת הַ ּנֶ ֽפֶ ׁש insisted that recognizing אֵ ל נָא ר פָא נָ א the good in our lives was ּורְפּואַת הַ ּגּוף, ּב תֹוְך רׁשאָ הַ חֹולִ ים, וחַ ּזֵק אֶ ת ידֵ י On Joyous Occasions לָ ּה \ לֹו \ לָ הֶ ם . aspect of our הָעֹוסקִ יםan importantּבצׇרְ כֵיהֶם, ׁשַ ּבָת הִיא מִ ּלִזְ עֹוק ּורְ פּואָ ה God, please heal her/him/them. Barukh atah ADONAI, our God, sovereign of time and space, worship of God and our self-understanding ק רֹובָהown לָבֹוא, הַׁשְּתָ א ּבַעֲ אגָלָ ּובִזְמַן קָרִ יב, ו אמַ ֹנר אָמֵ ן. .El na r’fa na lah/lo/lahem. who is good and who bestows goodness and spiritual growth; — based on numbers 12:13 Barukh atah Adonai eloheinu melekh ha-olam, hatov v’hameitiv. they called this religious The congregation responds: obligation hakarat hatov and formulated this הַָ ּכרַ ת הַ ּט טּוֹ ב Meaning of Healing to be recited on ּבָרּוְך אַּתָ הblessing יהוהאֱֹלהֵ ֽינּו מֶ ֽלְֶךהָ עֹולָם, הַ ּטֹוב והַּמֵטִ יב. Healing may be different Offer thanks to ADONAI, for God is good; God’s love than “cure.” Healing is a endures forever. these occasions (Mishnah process that concerns not Hodu ladonai ki tov, ki l’olam h|.|asdo. The congregation responds: Berakhot 9). Abaye (late (3rd century, Babylonia הֹודו לַ יהוה ּכִ י טֹוב, ּכִ י לעֹולָ ם חַ סְ ד ֹו. only the physical aspect of our reality, but our mental, insisted that the b’rakhah emotional, and spiritual Birkat Ha-Gomel: On Being Saved from Danger be said in the presence of states as well. We pray, in This b’rakhah is recited by one who has recovered a minyan. In this spirit, we have included a line (from ּבִרְ ּכַת הַ ּגֹומֵ ל .part, for inner peace, calm, a from a serious illness or survived a life-threatening crisis cessation of torment and suf- Barukh atah Adonai, our God, sovereign of time and space, This b’rakhah is recited by one who has recovered Psalm 136) to be recited as fering. The gift is to be able from a serious illness or survived a life-threatening crisis. a congregational response. to deal with our fate, remain who bestows goodness on us despite our imperfections, ִ ּ ב רְ ַ ּ כ ת Birkat Ha-gomel ָּברּוְך ָ ַאהּת יהוה אֱֹלהֵ ֽי ֶ נּו מֽלְֶך הָ עֹולָ ם, .whole, and be at peace. This and who has treated me so favorably In thanking God for . הַ ּג ֹ ו מֵ ל realization is important not Barukh atah Adonai eloheinu melekh ha-olam, having been saved from ַהּגֹומֵ ל ל ַחּיָבִ ים טֹובֹות, ֶׁשּגמָ לַֽנִ י ׇ ּכל־טֹוב. only for the person who is ill but for caregivers as well, for ha-gomel l’h.ayavim tovot, she-g’malani kol tov. danger and calamity, we are We respond for a male: conscious of the fragility of they should know that they We respond: our lives and the gratitude מִ י ֶׁשּגמָ ל ָך ׇ ּכל־טֹוב, הוּא יִגְמׇ לְ ָך ׇ ּכל־טֹוב, סֶ ֽלָ ה. can be a source not only of May the one who has shown such favor to you with which we should meet cure but more especially of for a female: healing. continue to bestow all that is good upon you, forever. each day of our lives. The meaning of . סֶ ֽ לָ ה Selah מִ י ֶׁשּגמָ לֵ ְך ׇ ּכל־טֹוב, הוּא יִגְמ לֵ ְך ׇ ּכל־טֹוב, סֶ ֽלָ ה. .for a male: Mi she-g’mal’kha kol tov, hu yigmolkha kol tov, selah this biblical word is unclear. for a female: Mi she-g’maleikh kol tov, hu yigm’leikh kol tov, selah. for a group: The ancient rabbis under- ”.stood it to mean “forever מִ י ֶׁש ּגמָ ל כֶ ם ׇ ּכל־טֹוב, הוּא יִגְמׇ לְכֶ ם ׇ ּכל־טֹוב, סֶ ֽלָ ה. .for a group: Mi she-g’malkhem kol tov, yigmolkhem kol tov, selah

173 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah serviceSiddur Lev Shalem for Shabbat and Festivals 173 Copyright © 2016 by the Rabbinical Assembly Revealed and Concealed H|.|atzi Kaddish is recited before the maftir aliyah is called to the Torah. H|.|atzi Kaddish is recited before the maftir aliyah is called to the Torah. H|.| atzi Kaddish. A Kaddish is recited here to mark the completion of the חֲ צִ י קַ דִּ י ׁש The Torah may be H|.|atzi Kaddish compared to a beautiful Leader: Leader: required reading of the maiden, beautiful in form Torah; we now prepare for and appearance, concealed ,the reading of the haftarah יִ ְתּגַדַּ ל ויִתְקַ ַדּׁש ׁש ֵמּה ַרָ ּבעָ א, ּבלמָא דִּ י ברָ א, ּכִרְ עּו ֵ ּה,ת May God’s great name be exalted and hallowed throughout a reading taken from a ויַמְ לִ יְך מַ לְ כּו ֵתּה ּב ַחֵ ּייכֹון ּובְ יֹומֵ יכֹון ּובְ ַחּיֵי ד כׇ ל־ ֵ ּבית secretly in her palace. She the created world, as is God’s wish. May God’s sovereignty has a single lover unknown different section of the to anyone—except to soon be established, in your lifetime and in your days, and in Bible, the Prophets. So that ִיׂשְרָאֵ ל, ּבַעֲ גָלָ א ּובִזְמַן קָרִ יב, ואִמְ רּו אָ מֵ ן. her.... Knowing that her the days of all the house of Israel. And we say: Amen. the person called to chant lover is constantly circling Congregation and Leader: the haftarah may also be her gate, what does she Congregation and Leader: honored with some words יהֵ א ׁשמֵ הּ רַ בָּ מ א בָרַ ְךלעָ לַ ם וּלְעָ למֵ י עָ למַ ָיּא. -do? She opens a little win May God’s great name be acknowledged forever and ever! from the Torah scroll itself, dow in that secret palace Leader: another reading, called the where she resides, reveals Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. maftir or “concluding read- יִ ָ ְת ּברַ ְך ו יִ ְׁש ַּת ַ ּבח ו יִ ְתָ ּפאַ ר ו יִ תְ ר ֹו מַ ם ו יִ תְ ַנ ֵ ּׂשא ,her face to her lover Leader: ing,” is added. On Shabbat and quickly withdraws, it is usually a simple repeti- ויִתְהַדַּ ר ויִתְ ַעּלֶה ויִתְ ַה ַ ּלל ׁש ֵמּה דּקֻ ְדָ ׁשא, בּרִ יְך הוּא, concealing herself.... So May the name of the Holy One be acknowledged and tion of the last few verses it is with a word of Torah: .of the required reading ל ֵ ֽעּלָא מִ ן ׇ ּכל־ ] ל עֵ ָֽ ּלא ל עֵ ָֽ ּלא ִמ ׇ ּכל ־ :celebrated, lauded and worshipped, exalted and honored, [on Shabbat Shuvah we substitute she reveals herself only to Lifting and Wrappingִרְ ּבכָתָ ִ א וׁשירָתָחָתָ א אֻ ּת ְׁשּבונֶחָמָתָא דַּאֲמִ ירָ ןעָ ּבלמָ א, ,her lover. Torah knows that extolled and acclaimed—though God, who is blessed the Torah. Tractate ו אִ מְ ר ּו אָ מֵ ן. one who is wise of heart b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all circles her gate every day. acknowledgment and praise, or any expressions of Sofrim (9th–10th century) What does she do? From instructs that the Torah the palace, she reveals her gratitude or consolation ever spoken in the world. be lifted, that three col- ,of text be unrolled הַ גְ ּבָ umnsהַ תהַ ּת ֹו רָ ה .face to the one who longs And we say: Amen for her and signals a hint, Two people are called up for Hagbah and Gelilah, lifting and and that the writing be then swiftly withdraws to tying the Sefer Torah. As the Torah is lifted, we rise and recite: displayed to the entire her place, hiding away.... congregation (14:8). In Sephardic practice this ו ֹזאת ַהתֹורָ ה אֲׁשֶ ר ׂשָ ם מֹׁשֶ ה לִפְנֵ יּבנֵ י יִׂשְרָאֵ ל, Thus Torah reveals and Lifting the Torah conceals herself, approach- Two individuals are called to raise and tie the Sefer Torah is done before the Torah -reading begins; in Ashke עַ ל ּפִ י יהוהּביַ ד מֹׁשֶ ה. :ing her lover, lovingly after it is read. As the Torah is lifted, we rise and recite arousing her lover. This is the Torah, God’s word by Moses’ hand, nazic services the Torah —ZOhaR is lifted here upon the conclusion of the reading. Out of respect, the which Moses set before the people Israel. congregation remains standing while the Torah is wrapped—a ceremony V’zot ha-torah asher sam moshe lifnei b’nei yisrael that imitates the practice of royalty. al pi Adonai b’yad moshe. The liturgists combined Deuteronomy .וְ זֹאת הַ ּת ֹורָ ה This is the Torah 4:44 and Numbers 9:23 in this line, underscoring that our entire Torah came from Moses as dictated by God. This theological claim is not made in the Bible itself. Since this passage conflates two biblical verses, the 20th-century Orthodox Jewish thinker Joseph B. Soloveitchik, for instance, did not recite it. When reciting this passage, some people hold up or kiss the tzitzit of their tallit, to affirm their own active fulfillment of the Torah.

174 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah serviceSiddur Lev Shalem for Shabbat and Festivals 174 Copyright © 2016 by the Rabbinical Assembly Priest and Prophet HAFTARAH. The Hebrew of three ּב is composedרָ Bibleכָ ה ִ ל פְ ֵ נ י הַ הַ פְ טָ רָ ה B’rakhah Before the Haftarah Indeed, the sort of crimes Barukh atah Adonai, our God, sovereign of time and space, divisions, in descending (order of revelation: (1 אַּתָ ְךה ָב ר ו יהוה אֱֹלהֵ ֽינּו מֶ ֽלְֶך הָ עֹולָ ם, and even the amount of ,the Five Books of Moses ראֲׁשֶ ּבָחַ רּבִנְבִיאִ ים טֹובִ ים, ,delinquency that fill the who chose worthy prophets and was pleased by their words prophets of Israel with spoken in faithfulness. known as the Torah; (2) dismay do not go beyond both the ורָ ,Prophets צָהthe בדִ בְרֵ יהֶם הַ ּנֶאֱמָרִ ים ּבֶאֱמֶ ת. Barukh atah Adonai, who has chosen the Torah, Your servant that which we regard as historical books from normal, as typical ingredi- through Kings and ּבָרּוְך Judgesאַּתָ ה יהוה, הַּבֹוחֵ ר ּבַ ּתֹורָ ה ּובְ מֹׁשֶה עַ ְבדֹו Moses, Your people Israel, and the prophets of truth and ents of social dynamics. To justice. the three major and twelve ּובְ יִׂשְרָאֵל עַ ּמֹו ּובִנְבִיאֵי הָאֱמֶ ת וָצֶ ֽדֶ ק. -us a single act of injus minor prophets; and (3) the tice—cheating in business, Writings, including Psalms, exploitation of the poor— the Five Megillot, Job, is slight; to the prophets, a B’rakhot After the Haftarah Proverbs, Daniel, and the ּברָ כֹות לאַחַר הַהַפְטָרָ ה disaster. To us injustice is late historical works of Ezra, injurious to the welfare of Barukh atah Adonai, our God, sovereign of time and space, .Nehemiah, and Chronicles אַּתָה ְך יהוה ָב ר ואֱֹלהֵ ֽינּו מֶ ֽלְֶךהָ עֹולָ ם,צּור ּכׇל־הָ עֹולָמִ ים, the people to the prophets eternal protector, righteous in all generations, the faithful In the ancient synagogue in it is a deathblow to exis- the Land of Israel, passages ַצִ דיק ּבכׇ ֹורֹות, ַל־הדהָאֵל הַ ּנֶאֱמָ ן הָ אֹומֵ ר ו ֹעׂשֶ ה, הַמדַ ּבֵ ר God who fulfills what is promised, who accomplishes what is tence: to us, an episode; were read from all three ּומְקַ ּיֵם, ׁשֶ ּכׇבָרָ יול־ דאֱמֶ תוָצֶ ֽדֶ ק. נֶאֱמָן אַּתָ ה הּוא יהוה ,to them, a catastrophe, a spoken, whose every word is true and just. Faithful are You sections on each Shabbat. threat to the world. ADONAI, and Your words are trustworthy; not one of Your Probably because of time אֱֹלהֵ ֽינּו, ונֶאֱמָ ֽ נִ בָרֶ יָך,ים דודָ בָ ר אֶחָבָרֶ דֽ ִמיָך דאָ חֹור ֹלא —abraham joshua words will prove empty, for You are a faithful and compassion- constraints, the custom of ,died away יָ ׁשּובa third readingרֵיקָ ם, ּכִי אֵל מֶ ֽלְֶך נֶאֱמָ ן ורַחֲמָן אָ ּֽתָ ה. .heschel ate sovereign we read only ּבָ רּוְך and today האַּתָ יהוה, הָאֵל הַ ּנֶאֱמָ ן ּבכׇ ל־דבָרָ יו. .Barukh atah Adonai, God who faithfully fulfills all Your words It is otherwise with the from the Torah and the Priest. He appears on Show compassion to Zion, our true home, and speedily, in our Prophets. The latter read- ,ing is called the haftarah רַ חֵ עַלצִּיֹון םּכִי הִיא ּבֵ יתחַ ּיֵ ֽינּו, ולַעֲ לֽ ּובַת נֶ ׁשֽפֶ ּתֹוׁשִֽיעַ the scene at a time when parting” or ּבִמְהֵרָה the“ ב ֽ יָמֵ meaning ינּו.ּבָ רּוְך אַּתָ ה יהוה, מׂשַּמֵ ֽחַ צִ ּיֹון ּבבָנֶ ֽיהָ . .prophecy has already time, bring deliverance to those sad in spirit succeeded in hewing out Barukh atah Adonai, who makes Zion happy with her children. “the conclusion,” and it usu- a path for its idea . . . . The ally complements themes .in the day’s Torah reading ׂשַ ּמ ֵ ֽ חנ ו יהוה ,אֱֹלהֵ ֽינּו ּבאֵ לִּיָֽהּו הַ ּנָבִיא עַ ְב ֶֽ ָך דּובְמַ לְ כּות ,Priest also fosters the idea Make us joyful, ADONAI our God, with Elijah the prophet and desires to perpetuate Your servant, and with the kingdom of David, Your anointed— The custom of reading from the Writings remains on the ּבֵ ָוִד ית דמׁשִיחֶ ֽ ָך, ּבִמְ הֵרָ ה יָ ֹא ב ויָגֵללִּבֵ ֽנּו. עַל ּכִסְ אֹו ֹלא it; but he is not of the race -festivals: on the intermedi יֵֽׁשֶבזָ רוֹלא יִנְחֲ לּו עֹוד אֲחֵרִ יםאֶ ת־ּכ בֹודֹו, ּכִי בׁשֵ ם of giants. He has not the may he soon come, making our hearts rejoice. May no stranger strength to fight continu- sit on his throne and may no other inherit his glory, for You ate Shabbat of Pesah|.| we קׇדְׁש ָך נִׁשְ ּבַ ֽעְּתָ ּלֹו ׁשֶ א ּלֹיִכְּבֶה נֵ רֹו לעֹולָם וָעֶ ד. ally against necessity and have promised him, by Your holy name, that his light shall read the Song of Songs, on actuality; his tendency is Shavuot we read the Scroll and on Sukkot we ּבָ ,of Ruthרּוְך אַּתָ ה יהוה, מָ גֵ ן ָ דוִ ד. .rather to bow to the one never be extinguished and come to terms with Barukh atah Adonai, Shield of David. read Ecclesiastes. The haftarah need not ֹורָעַ לועַל ה ַהתהָעֲבֹודָ הועַל הַ ּנבִיאִ ים ועַ ליֹום הַּׁשַ ּבָ ת the other. . . . Not what ought to be, but what can For all this we thank You and praise You, ADONAI our God: for be read from a parch- הַּזֶהׁשֶ ּנָתַ ּֽתָ ּלָ ֽנּו יהוה אֱֹלהֵ ֽינּו לִקְדֻּׁשָ ה ולִמְ נּוחָ ה, לכָ בֹוד .be is what he seeks the Torah, for the ability to worship, for the prophets, for the ment scroll. Some older synagogues, though, have ּולְתִ פְאָ ֽרֶ ת. עַל הַ ֹליהוה ּכאֱֹלהֵ ֽינּו אֲ נַֽחְ נּו מֹודִ ים לָ ְך, aḤad ha-am— (translated by Leon Simon) Shabbat that You have given us, ADONAI our God, for holi- two smaller arks beside the the ּומְבָרכִ יםmain ark containingאֹותָ ְך. יִתְ ּבָרְַך ׁשִמְ ָך ּבפִיּכׇל־חַ יּתָמִ יד לעֹולָ ם ness and for rest, for honor and for glory. May Your name be blessed by all that is living, always and forever, and may Your Torah scrolls. To the right is containing a scroll וָעֶ ד.a recessּבָ רּוְך אַּתָ ה יהוה, מ ֵׁש ַקדהַּׁשַ ּבָ ת. promise prove true and everlasting. of the prophetic readings Barukh atah Adonai, who makes Shabbat holy. and to the left is another one containing the five scrolls read on festivals, Tishah B’av, and Purim. B’RAKHOT AFTER THE HAFTARAH. A series of b’rakhot concludes the reading from the Prophets. The earliest synagogue services probably centered on the public reading of biblical passages, and so the prayers concluding the haftarah reading may have constituted the core of the most ancient synagogue service. These prayers mention the sanctity of the day, express messianic longing, and speak of God’s faithfulness in keeping the divine promise—themes also included in the Amidah for Shabbat.

175 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah serviceSiddur Lev Shalem for Shabbat and Festivals 175 Copyright © 2016 by the Rabbinical Assembly Community Concerns. The Torah service became י קום ּפֻרְקָ ןמִן ׁשמַ ּיָא, חִ ּנָא וחִ ָ ְסאד יורַחֲמֵ וחַ ּיֵי אֲרִ יכֵ י An Alternate Prayer A Prayer for the Congregation -for express ּומְזֹונֵיר occasion וִיחֵ an יוסִ ּיַעְּתָא דִׁשְמַ ּיָ א,ּובַרְ יּותּגּופָא ּונְ הֹורָ א for the Community May heaven bestow deliverance on this holy congregation, the May the one who blessed adults and their children: may kindness, love, and compassion, ing communal concerns. Purkan is written מַעַ Y’kum לְיָא,זַרְ עָא חַ ּיָא וקַ ּיָמָ א, זַרְ עָ א ִ די לָא יִפְסֻ ק, ודִ י ,our ancestors Abraham in Aramaic, the common לָא יִבְטֻ ל, מִ ּפִתְ יּגָמֵ אֹורַ יְתָ א, לכׇל־קהָ ִלָ א ַקדיׁשָא הָדֵ ין, ,Isaac, and Jacob, Sarah, a long life, abundant provision, and sustenance from heaven Rebecca, Rachel and Leah, bodily health, and spiritual enlightenment be their lot. May language of Jewish com- of the Eastern רַבְרבַ ּיָאmunities עִםזעֵרַ ּיָ א. מַ לְּכָא ד עָ למָ איבָרֵ ְך יָת כֹון, יַּפִ יׁש bless this holy congrega- their children thrive, never ceasing to speak words of Torah tion, men and women, Mediterranean and Babylo- during much of the 1st חַּיֵיכֹון, niaויַסְ ּגֵ איֹומֵ יכֹון ויִּתֵן אַרְ כָ אלִׁשְ נֵ יכֹון, ותִתְ ּפָר קּון sons and daughters, and all nor ever neglecting them. May the sovereign of the universe millennium. It originated ותִׁשְּתֵ ז בּון,מִ ן ּכׇל־עָקָא, ּומִ ן ּכׇ ל־מַרְ עִ ין ּבִ יׁשִ ין. that is ours. May it be Your bless you, accord you a full life, add to your days, and grant you will to bless us, to hear a long life. May you be freed of all distress and difficult cir- in Babylonia and the text has evolved over time. Itמָרָ ן ִי דבִׁשְמַ ּיָא יהֵא בסַ ְע דכֹון, ּכׇל־זמַ ן ו ִעָ דן, ,our voices raised in prayer and to protect us from cumstance, now and always. May the master in heaven sustain petitions God on behalf of -the local synagogue com ו ֹנאמַר: אָמֵ ן. .any trouble and difficulty. you at all times and seasons, and let us say: Amen Spread over us the divine munity, and is followed by canopy of peace and plant a Hebrew prayer (Mi She- .berakh) of similar purpose ֵרַמִ י ֶ אְֲך ׁשב ֽ בֹותֵ ינּו אַבְרָהָ ם יִצְחָ ק ויַעֲ ֹב, קואִ ֽ ּמֹותֵ ינּו within us love and unity, A Prayer for Those Who Serve the Community peace and friendship; May the one who blessed our ancestors, Abraham, Isaac, and The first prayer expresses all may enjoy ׂשָרָה that רִ the hope בְקָהרָחֵ ל ולֵאָ ה,הּוא יבָרְֵך אֶ תּכׇל־הַּקָ הָ ל .banish all hate among us long, prosperous lives; the הַּקָ דֹוׁש הַ ּזֶה, עִם ּכׇל־קהִ ּלֹות הַ ֽדֶ ׁש, ֹּק הֵם ּומִׁשְּפ חֹותֵיהֶ ם May the words of Torah be Jacob, Sarah, Rebecca, Rachel, and Leah, bless this entire fulfilled: “Do not wrong congregation, together with all other holy congregations: second singles out those who give of their means לאֲׁשֶר ו ֹכלָהֶם, ּומִיׁשֶּמ יַחֲדִ יםּבָּתֵ י כנֵסִ ּיֹות לִתְ פִּלָ ה, one another, but fear your they, their families, and all that is theirs; along with those God . . . that you may dwell and time to support Jewish institutions and ּומִיׁשֶּבָאִ יםcommunalּב תֹוכָ ם להִתְ ּפַּלֵ ל,ּומִי ׁשֶ ּנֹות נִ יםנֵ רלַּמָ אֹור upon the land securely” who devote themselves to establish synagogues for prayer, as .needy individuals ויַֽיִן ל ִקדּוׁש ּולְהַ ְבָ דלָה, ּופַת לָ אֹורחִ ים ולֶ ֽחֶ ם לָר עֵבִ ים -Leviticus 25:17–18). And well as those who enter them to pray, and those who pro) so may it be Your will, and vide for their maintenance, wine for Kiddush and Havdalah, ּוצְדָקָ הלָעֲ נִּיִ יםּומִ הכְסֶ לחַ ּיִ ים ּבָר חֹוב, ו כׇ ל ־ מִ י .let us say: Amen food for guests, bread for the hungry, tzedakah for the poor, ◀ ׁשֶעֹוסקִ יםּבצׇרְ כֵי צִ ּבּור ּובְבִנְיַןאֶ ֽרֶ ץ יִׂשְרָאֵ לּבֶאֱ מּונָ ה. and shelter for the homeless; and all who faithfully devote Community ▶ הַּקָדֹוׁש ּבָ רּוְך הּוא יׁשַ ּלֵםׂש כָרָ ם, ויָסִ יר מֵ הֶם ּכׇ ל־מַחֲ לָ ה, The individual . . . and themselves to the needs of this community and the Land of ויִרְ ּפָ אלכׇל־ּגּופָם, ויִסְ לַחלכׇל־עֲ ֺונָם, ויִׁשְ לַח ּברָ כָ ה group must learn to over- Israel. May the Holy One reward them, remove sickness from come those tenden- them, heal them, and forgive their sins. May God bless them והַצְלָחָ הּבכׇ ל־מַעֲׂשֵ הידֵ יהֶם, עִםּכׇל־יִׂשְרָאֵל אֲחֵיהֶ ם cies toward selfishness and antagonism, and by making all their worthy endeavors prosper, as well as those ואַחֲ יֹותֵיהֶ ם, ו ֹנאמַר אָמֵ ן. re-orient their minds to of the entire people Israel, their brothers and sisters. And let see life not as a hunt for us say: Amen. pleasure, but as an engage- ment for service; not as a race involving victories and defeat, but as a pursuit of goals that transcend the interests of single nations and generations. —LOUIS FINKELSTEIN

176 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah serviceSiddur Lev Shalem for Shabbat and Festivals 176 Copyright © 2016 by the Rabbinical Assembly Alternative Prayer for PRAYER FOR THE RENEWAL OF CREATION. Concerns ּת ִפָ ּלה ִלםְ ׁשלֹוהָאָ ֽרֶ ץ A Prayer for the Renewal of Creation Our Country Master of the universe, in whose hand is the breath of all life about our environment , ֲא ֶ ׁשר ּביָד ָך נֶ ֶֽפׁש ּכׇל־חַ י ו ֽרּוחַ ּכל־ ּב ַ ׂשר Our God and God of ׇ are as much a part of our רִ בֹּונ ֶ ֹו ׁשל עֹולָ ם and the soul of every person, grant us the gift of Shabbat, a day our ancestors, grant to consciousness as are the issues that were historically אִ יׁש, הַ נְחִ ֵ ילֽנּו ַׁשּבָת מ נּוחָ ה, יֹום ִל ְׁשּבֹות ּבֹו ִמ ׇ ּכל־ -our country the will and of rest from all our labors. With all of our senses may we per raised in this part of the מ לָ אכָ ה. ּבכׇ ל־ ּתחָ ּוׁשה, ַנ ִ ּכיר ונֵדַע אֶ ד ת־הֹויצִ ירָת ָך. wherewithal to fulfill its ceive the glory of Your works. Fill us with Your goodness, that calling to justice, liberty, we may attest to Your great deeds. Strengthen us to become service. This prayer, written by Daniel Nevins, expresses ַׂש ּב ֵ עֽנּו ִמּטּובֶ ָֽך ֶׁשּנִהְ יֶה עֵדִ ים ל ֹגֽדֶל מַ ֲע ֶ ֽׂשיָך. ַחּזקֵ נּו .and equality the hope that by ceasing to לִהְ יֹות ִע ּמָך ׁשּותָ פִ ים נֶאֱמָ נִ ים, ִל ְ ׁשמֹור עַ ל עֹולָמ ָך May each of us fulfill our Your faithful partners, preserving the world for the sake of responsibilities of citizen- future generations. ▶ Adonai our God and God of our ances- labor on Shabbat, by being ship with care, generosity, able to appreciate and ּבַעֲ בּור הַ דֹּורֹות ַהּבָאִ ◀ים. יהִי רָ צֹון ִמּלפָנֶ ֽיָך יהוה tors, may it be Your will to renew Your blessing of the world in and gratitude, ever con- be grateful for life and its gifts, we will increase our אֱֹלהֵ ֽינּו וֵאֹלהֵי אֲ בֹותֵ ֽ ינּו ו ִאּמֹותֵ ֽ ינּו, ֶׁשּתבָרְֵך אֶ ת־עֹולָמ ָך .scious of the extraordinary our day, as You have done from the beginning of time blessing of freedom, ever awareness of the need to be responsible caretakers of ּב ָ י מֵ ֽ י נ ּו ִ ּכי מֵ י קֶ ֽ דֶ ם . mindful of our duties to one another. Bless those A Prayer for Our Country the natural world. who volunteer to labor on .Prayer for Our Country ּת ִפָ ּלה ִל ְ ׁשלֹום ַהּמדִ ינָ ה behalf of us all; may they Our God and God of our ancestors, with mercy accept our find the strength and cour- prayer on behalf of our country and its government. Pour out It has been customary since medieval times to include אֱֹלהֵ ֽינו וֵאֹלהֵ י אֲ בֹותֵ ֽ ינו ואִ ּמֹותֵ ֽ ינו קַ, ּבֵל נָא ּברַחֲמִ ים age to complete their tasks Your blessing upon this land, upon its inhabitants, upon its a prayer for אֶת־ּת פִּלָתֵ liturgy ֽ נּוin the ּבעַ ד אַרְ צֵ ֽנּו ּומֶמְׁשַ לְּתָ ּה. הָרֵק אֶ ת־ּבִרְ כָת ָך .and fulfill their dreams May our judges, elected leaders, its judges, officers, and officials, who faithfully devote the welfare of the govern- Secure governments עַל.ment הָאָ ֽרֶץ את, הַ עַלֹּז ּתֹוׁשָבֶ ֽיהָ, עַ ל ֹראׁשָּה, ׁשֹופטֶ ֽיהָ , leaders, and all who hold themselves to the needs of the public. Help them understand were seen as providing public office exercise their the rules of justice You have decreed, so that peace and secu- -for the Jewish com ּופְקִידֶ safetyֽיהָ הָעֹוסקִ יםּבצׇרְ כֵיצִ ּבּור ּבֶאֱ מּונָ ה. הֲבִ ינֵ ם -responsibilities with wis munity, and a biblical מִׁשְּפטֵי צִדְקֶ ָֽך למַ ֽעַ ן ֹלאיָסֽ ּורּו מֵאַרְ צֵ ֽנּוׁשָ לֹום וׁשַ לְוָ ה, .dom, fairness, and justice rity, happiness and freedom, will never depart from our land for all. Fill them with love warrant for such prayers was found in Jeremiah’s ֹאֽׁשֶ ר וָ ֽפֶ ֹח ׁשּכׇל־הַ ּיָמִ ים. and kindness, and bless ADONAI, God whose spirit is in all creatures, we pray that them that they may walk Your spirit be awakened within all the inhabitants of our land. instruction to Israel to “seek the welfare of the city אָּֽנָא יהוה, אֱֹלהֵי הָ רּוחֹות לכׇ ל־ּבָׂשָ ר, ׁש לַ חרּוחֲָך עַ ל .with integrity on the paths Uproot from our hearts hatred and malice, jealousy and strife of peace and righteous- to which I have exiled you and pray to Adonai on its ּכׇ ל־ּתֹוׁשָבֵי אַרְ רמִ צֵ ֽנּו. ּלִּבֵ עֲ ֹקֽנּו ׂשִ נְאָ ה ואֵ יבָה, קִ נְאָ ה ness. Plant love and companionship, peace and friendship, among Creator and protec- the many peoples and faiths who dwell in our nation. Grant us behalf; for in its prosperity .(shall prosper” (29:7 ותַחֲרּות, וטַעyou ּבֵ ין ּבנֵיהָאֻ ּמֹות והָאֱ מּונֹות הַ ּׁשֹונֹות tor of all, watch over our the knowledge to judge justly, the wisdom to act with compas- versions of this prayer הַּׁשֹוכנִ Earlyים ּבָּה אַהֲבָה ואַחֲ וָה,ׁשָ לֹום ורֵ עּות. ּכִי עַ ד צֶ ֽדֶ ק armed forces and all those entrusted with our safety, sion, and the understanding and courage to root out poverty referred to God as “the gives dominion יָׁשּוב who מִׁשְּפָטone ּבבָתֵי דִ ינֵ ֽנּו, וחׇ ּנֵ ֽנּו מֵאִּתָךדֵעָ ה לִׁשְ ֹּפט .as they daily put their lives from our land to kings” and reflected ּבצֶ קֽדֶ ּובְבִ ינָה, לִפְ ֹל עּבחֶ ֽסֶ ד ּובְרַחֲמִ ים, ּבׂשֵ ֽ לכֶ טֹוב at risk to protect us and our freedoms. Be with May it be Your will that our land be a blessing to all who dwell the anxiety that Jews felt as a beleaguered minority. ּובְ ֽמֶץ ֹאלֵב, לַעֲ קֹור עֲ נִ ּיּות מֵאַרְ צֵ ֽנּו. them in times of danger; on earth, and may You cause all peoples to dwell in friendship give them courage to act The text here is based on composed in the ּובְכֵן יהִי a prayer רָצֹוןמִ ּלפָנֶ ֽיָך ׁשֶּתהִי אַרְ צֵ ֽנּו ּברָ כָ ה לכׇ ל־יֹוׁשבֵ י :with honor and dignity, as and freedom. Speedily fulfill the vision of Your prophets well as insight to do what “Nation shall not lift up sword against nation, neither shall 1920s by Professor Louis Ginzberg, which transforms תֵבֵ ל,ותַׁשְרֶ הבֵ ינֵיהֶם רֵ עּות וחֵ רּות, וקַ ּיֵם ּבִמְ הֵרָ ה is right in Your eyes. they learn war anymore.” “For all of them, from the least of Fill us all with the gifts what had formerly been -A Prayer for the Govern“ חֲזֹון נבִיאֶ ֽ יָך:ֹלא יִּׂשָא גֹוי אֶל ּגֹוי חֶ ֽרֶ ב וֹלא יִלְמ דּו עֹוד .of love and courage, that them to the greatest, shall know Me.” And let us say: Amen into “A Prayer for מִלְחָמָ ה.”mentונֶאֱמַ ר: ּכִ יכּוּלָם יֵד עּואֹותִ ילמִּקטַ ּנָם ועַ ד we may create a world that reflects Your glory. May we each respond to the charge Our Country” and for its people, the source of ּג דֹולָ ם. ו ֹנאמַר אָמֵ ן. —of Your prophet, “For what does Adonai demand of You but to act justly, to love kindness, and to walk humbly with authority in a democracy. Your God” (Micah 6:8). May the one who brings peace on Whereas earlier prayers asked that the monarch be compassionate to the Jewish people, this prayer expresses high bring peace and prosperity to our world and keep us the hope that the leaders of the country will be fair and just to all, helping to bring the world closer to a vision in safety. And let us say: Amen. of peace and justice. The prayer ends with two prophetic verses: Isaiah 2:4 (“Nation shall not lift up sword...”) and Jeremiah 31:33 (“For all of them . . .”).

177 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah serviceSiddur Lev Shalem for Shabbat and Festivals 177 Copyright © 2016 by the Rabbinical Assembly A Prayer for the PRAYER FOR THE STATE OF -ISRAEL. Upon Israel’s inde ּת ִפָ ּלה ִל ְ ׁשלֹום מדִ ינַ ת ִיׂשְרָאֵ ל A Prayer for the State of Israel State of Israel Avinu she-ba-shamayim, stronghold and redeemer of the pendence in 1948, many prayers were circulated אָ בִֽ ינו ֶָמַ ׁשֽיִ ַב ,צּור םש ליִׂשְרָאֵ וגֹואֲ לֹו, ּבָרְֵך אֶ ת־מדִ ינַ ת people Israel: Bless the State of Israel, [that it may be] the ִרּבֹונֹו ֶ ׁשל עֹולָ ם, ַק ֵ ּבל for the well-being of the נָ א ּברַחֲמִ ים ּובְרָ צֹון יִׂשְרָאֵל]ׁשֶּתהֵא[ רֵאׁשִ יתצמִיחַ ת ּגאֻ ֽ ּלָתֵ נּו. הָגֵן עָ לֶ ֽיהָ beginning of our redemption. Shield it with Your love; spread new state. This one was אֶ ת־ ּתפִ ּלֹותֵ ֽ ינּו ּבעַ ד composed by Israel’s chief ּבאֶבְרַת חַ ְס ֶ ָֽךד ׂשעָלֶֽיהָ ּופְ סֻ ֹר ּכַת ׁש לֹומֶ ֽ ָך, ּוׁשְ לַ חאֹור ָך -over it the shelter of Your peace. Guide its leaders and advi rabbis and was then slightly מ דִ י ַ נ ת ְ ִי ׂשרָ אֵ ל . וַאֲמִּת ָך by the writerלרָאׁשֶ editedֽיהָ ׂשָרֶ ֽיהָ ו יֹועֲצֶ ֽיהָ, ותַּק נֵםּבעֵצָ ה טֹובָ ה Sovereign of the universe, sors with Your light and Your truth. Help them with Your .S.Y. Agnon מִ ּלפָנֶ ֽיָך.חַ ּזֵקאֶ ת־ידֵימ גִּנֵי אֶ ֽרֶץ ֽ קׇדְׁשֵ נּו, והַ נְחִ ילֵ ם accept in lovingkindness good counsel. Strengthen the hands of those who defend our and with favor our prayers holy land. Deliver them; crown their efforts with triumph. . ׁ ֶ ש ּ ְ תהֵ א MAY BE אֱֹלהֵֽינּו THAT ITיׁשּועָ ה, וַעֲטֶ ֽרֶ תנִּצָ חֹון ּתעַּטרֵ ם.ונָתַּתָ ֽ ׁשָ לֹום for the State of Israel, her government, and all who Bless the land with peace and its inhabitants with lasting joy. This Hebrew word was by the Chief Rabbi ּבָאָ ֽרֶ addedץ וׂשִמְחַ תעֹולָם ל יֹוׁשבֶ ֽיהָ, ו ֹנאמַר: אָמֵ ן. .dwell within her boundar- And let us say: Amen of England, Immanuel Jako- ies and under her authority. Avinu she-ba-shamayim, tzur yisrael v’go∙alo, bareikh et m’dinat Open our eyes and our bovits, turning the phrase yisrael [she-t’hei] reishit tz’mih|.|at ge’ulateinu. Hagen aleha -the beginning of the re“ ּת ִפָ ּלה לָ ׁשלֹו ם hearts to the wonder of Israel, and strengthen our b’evrat h|.|asdekha u-f’ros aleha sukkat sh’lomekha, u-sh’lah|.| or’kha demption” into an expression of hope, rather than a יהִ י רָ מִּלפָנֶ צֹוןֽיָך יהוהאֱֹלהֵ ֽינּו וֵאֹלהֵ י אֲ ֽבֹותֵ ינּו ואִ ֽ ּמֹותֵ ינּו, faith in Your power to va-amit’kha l’rasheha sareha v’yo∙atzeha, v’takneim b’eitzah tovah .statement of fact ׁשֶּת בַּטֵלמִ לְחָ מֹות ּוׁשְפִ יכּות ָמִ יםד ןמִ הָ עֹולָ ם work redemption in every milfanekha. H|.|azeik et y’dei m’ginei eretz kodsheinu, v’hanh|.|ileim human soul. Grant us also eloheinu y’shu∙ah, va-ateret nitzah|.|on t’atreim. V’natata shalom A PRAYER FOR PEACE. ,Rabbi Nathan Sternharz ותַׁשְ ּכִ יןׁשָ לֹום ּבָעֹולָ ם, .the fortitude to keep ever ba-aretz v’simh|.|at olam l’yosh’veha, v’nomar: amen before us those ideals upon a student of the H|.|asidic Nah|.|man of Bratzlav וֹלא יִּׂשָא masterגֹוי אֶל ּגֹוי חֶ ֽרֶ ב וֹלא יִלְמ דּו עֹוד מִ לְחָמָ ה. which the State of Israel was founded. Grant cour- A Prayer for Peace (1772–1810, Ukraine), age, wisdom, and strength recorded this prayer. The יַּכִֽירּוויֵדעּו ּכׇ ל־יֹוׁשבֵי תֵ בֵ ל ,May we see the day when war and bloodshed cease to those entrusted with version here has been adapted and translated by אּבָ ׁשֶ ֽאנּוּלֹ לָעֹולָם ּבִׁשְבִילרִ יב ּומַחֲ ֹלֽקֶ ת, .guiding Israel’s destiny when a great peace will embrace the whole world to do Your will. Be with Then nation will not threaten nation, Jules Harlow. וֹלא ּבִׁשְבִיל ׂשִ נְאָ הוקִ נְאָ הוקִ נְ ּתּור ּוׁשְפִ יכּות דָמִ ים. those on whose shoulders will not threaten רַקּבָֽאנּו Nationלָעֹולָם ּכדֵ ילהַּכִ יר אֹות ָך,ּתִתְ ּבָרַ ְך לָנֶ ֽצַ ח. .Israel’s safety depends and and the human family will not again know war .Isaiah 2:4 .לֹא יִ ָּ ׂשא ֹגוי defend them from all harm. For all who live on earth shall realize Spread over Israel and all ְ ו ָ נ תַ ּ ִ ֽ תי we have not come into being to hate or to destroy. I will bring peace ּובְכֵן ּתרַחֵם עָ לֵ ֽינּווִיקֻ ּיַם ּבָ ֽנּו מִקְרָאׁשֶ ּכָ תּוב: the world Your shelter of .Leviticus 26:6 . ׁ ָ ש ֹלום ונָתַּתִֽי ׁשָ לֹוםּבָאָ ֽרֶץ ּוׁשְ כַבְּתֶ ם ואֵ ין מַחֲרִ יד, .peace, and may the vision We have come into being to praise, to labor, and to love of Your prophet soon be Compassionate God, bless the leaders of all nations Let justice and righ- וְ יִ ַ ּג ַ ּ כ למּ ַ ֽ ִ י ם flow והִׁשְ teousnessּבַּתִֽיחַ ּיָה רָעָה ןמִ הָאָ ץֽרֶ וחֶ ֽרֶב ֹלא תַעֲ ֹרב ּבאַרְ צכֶ ם. .fulfilled: “Nation shall not with the power of compassion .Amos 5:24 . מִ ׁ ְ ש ּ ָ פט ,lift up sword against nation ויִּגַל ּכַּמַ ֽיִם מִׁשְּפָ ט, הּוצְדָקָ ּכנַֽחַל אֵ יתָ ן. :neither shall they learn war Fulfill the promise conveyed in Scripture ִ ּ כ י מָ ְל אָ ה anymore” (Isaiah 2:4). I will bring peace to the land, FILL THE EARTH .11:9 הָ Isaiah .אָ ּכִיֽ רֶ מָ ץלאָה הָאָ ֽרֶ ֵעָה ץ דאֶ ת־יהוה ּכַּמַ ֽיִםלַּיָם מ כַּסִ ים. .and you shall lie down and no one shall terrify you ֹלא יִּׂשָ א גֹוי אֶ ל ּגֹוי חֶ ֽרֶ ב I will rid the land of vicious beasts וֹלא יִלְמ דדּו מִ עֹולְחָמָ ה. and it shall not be ravaged by war. Let justice and righteousness flow like a mighty stream. Let God’s peace fill the earth as the waters fill the sea. And let us say: Amen.

178 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah serviceSiddur Lev Shalem for Shabbat and Festivals 178 Copyright © 2016 by the Rabbinical Assembly Tishrei (30 days) almost always begins in September, at the time of the fall The Months of the Year equinox. Although in one system of counting it is the seventh month, the (30 days), the month in which the people Israel were redeemed from Mishnah (Rosh Hashanah 1:1) indicates that Tishrei is the month that begins Nisan Egypt, is designated in Exodus (12:2) as the first month of the year and it is a new calendar year, and a new agricultural cycle; indeed its name derives the starting point of the festival cycle. Because the Torah also calls it ḥodesh from the Aramaic word meaning “to begin.” Therefore, Rosh Hashanah is ha-aviv, the springtime month (Deuteronomy 16:1), the Hebrew calendar is observed on the 1st and 2nd of Tishrei; Yom Kippur, Sukkot, Sh’mini Atzeret adjusted to ensure that Nisan always falls in late March and April, around the and Simḥat Torah all follow in the same month. Tishrei’s symbol is that of a time of the spring equinox (see Adar below). The Mishnah (Rosh Hashanah balance scale, moznayim. 1:1) indicates that Nisan is one of four “new years” in the calendar: Nisan is Ḥeshvan or MarḤeshvan almost always begins in October; it is one of two the new year for determining festivals, and also the month that marks the months whose length varies from year to year, either 29 or 30 days, to ensure beginning of a king’s reign. Pesaḥ begins on the 15th, and Yom HaShoah is that the holidays fall on certain days (e.g., Yom Kippur can never fall on observed on the 27th. It consists of 30 days, and its symbol is the ram, taleh. Friday or Sunday, because that would interfere with the proper observance of (29 days) mostly coincides with the month of May. Iyar is especially Shabbat). It is the only month of the year without major holidays or fast days. Iyar associated with the State of Israel: Yom HaZikaron (Israeli Memorial Day), Its symbol is the scorpion, akrav. Yom HaAtzmaut (Israeli Independence Day) and Yom Yerushalayim are all Kislev usually begins during the month of November; like the previous observed in Iyar. In addition, Lag Ba-omer, the celebratory day in the midst month, the number of days varies between 29 and 30. Kislev is the darkest of the counting of the omer, occurs on the 18th of Iyar. Iyar’s symbol is the month of the year, but it is also the month in which we light the menorah in bull, shor. celebration of Ḥanukkah, beginning on the 25th of the month. Its symbol is (30 days) occurs during the months of May and June, already summer the bow, keshet, perhaps evoking the rainbow (keshet) shown to Noah after the Sivan in the Land of Israel. The sixth of Sivan is celebrated as the Festival of Sha- flood, which according to some commentators ended on the 28th of Kislev. vuot (and, outside the Land of Israel, the seventh as well) and marks an end Tevet (29 days) almost always begins in December and usually extends into to the counting of the omer. Sivan’s symbol is the twins, te’omim. January, and usually includes the winter solstice. The tenth of the month (29 days) is most frequently the time of the summer solstice. The commemorates the siege of Jerusalem begun by Nebuchadnezzar that Tammuz 17th of Tammuz marks the time of the breaching of the wall of Jerusalem by eventually led to the capture of the city and the Babylonian exile of Judah. Its Nebuchadnezzar (587/586 B.C.E) and the second conquest by the Romans symbol is that of a goat, g’di. under Titus in 70 C.E., and begins a period of three weeks of mourning, Shevat (30 days) begins in January and most often extends into February, marked by special haftarot. A midrashic tradition places on that same day early spring in the Land of Israel. The Mishnah (Rosh Hashanah 1:1) indi- Moses’ smashing of the first set of tablets in response to the golden calf. cates that Shevat is the new year for the trees. Therefore, during this month Tammuz’s symbol is a crustacean, sartan. we observe Tu B’Shevat (“the fifteenth of Shevat”), a day to celebrate trees (30 days) occurs in mid-summer. The period of mourning that began on and the natural world. Its symbol is a bucket of water, d’li, perhaps indicating Av Tammuz 17 intensifies in Av, culminating in the fast of Tishah B’Av (“the the abundance of water after the winter rains and the richness of the soil at ninth of Av”), commemorating the destruction of both Temples, the expul- this time. sion from Spain, and other times of Jewish persecution and martyrdom. This Adar occurs in February and March. Purim is celebrated on the 14th (in fast is the most severe in the Jewish calendar, save for Yom Kippur itself. Jerusalem it is celebrated on the 15th), preceded by the Fast of Esther on the The Shabbat following Tishah B’Av is called Shabbat Naḥamu (the Shabbat 13th. Rabbinic lore teaches that when Adar begins, joy increases. Because of Consolation), and is the first of seven Shabbatot of comfort (each with the lunar calendar of twelve months is slightly shorter than the solar year, a special haftarah) leading up to Rosh Hashanah. The month is therefore the Hebrew calendar intercalates a full month seven times in a nineteen-year sometimes called Menaḥem Av (Av the Comforter). Its symbol is the lion, cycle; this ensures that Pesaḥ will always occur in the spring. When a new aryeh. month is added, there are two months of Adar—Adar I and Adar II. Purim is (29 days) most often begins in August and continues into September. celebrated in Adar II. Adar’s symbol is fish, dagim. It normally consists of 29 Elul A rabbinic tradition has it that Moses went up Mount Sinai a second time at days; in a leap year Adar I consists of 30 days. the beginning of Elul to pray that God forgive the people for the sin of the golden calf; he came down forty days later on Yom Kippur, having attained atonement. The rabbis saw a hint of this reconciliation between God and the The circuit of the months of the year is marked by the dominance of different people in the name of the month, whose letters spell the acronym ani l’dodi constellations of the stars. Synagogues were often adorned with images of these v’dodi li, “I am for my beloved and my beloved is for me” (Song of Songs 6:3). constellations, as if in entering the synagogue one had ascended to heaven. This page illustrates the months of the year and their associated symbols, which Over time, Elul became a month of preparation for the High Holy Days, with have decorated synagogues through the ages. the shofar sounded daily. Elul’s symbol is the virgin, b’tulah.

179 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah serviceSiddur Lev Shalem for Shabbat and Festivals 179 Copyright © 2016 by the Rabbinical Assembly Prayer for the The Hebrew Calendar. Since biblical times the רְּבִ ַ ּכ ת הַ ֹחֽ דֶ ׁש Announcing the New Month New Month Recited on the Shabbat before Rosh H|.|odesh (except Tishrei). Recited on the Shabbat before Rosh H|.|odesh (except Tishrei). Hebrew calendar has been May the new month bring We rise. We rise. based on the lunar year. renewal to our lives: Months were declared by the sighting of the new יהִירָצֹון מִ ּלפָנֶ ֽיָך, ,a renewal of wonder May it be Your will a renewal of freedom ADONAI our God and God of our ancestors, moon. The Mishnah describes an elaborate system יהוה אֱֹלהֵ ֽינּווֵאֹלהֵי אֲ ֽבֹותֵ ינּו ]ואִ ֽ ּמֹותֵ ינּו[, a renewal of love grant that this coming month bring us of communication whereby ׁשֶּת ַח ֵׁשד עָ לֵ ֽינּו אֶ ת־הַ ֽדֶׁש ֹח הַּבָ א a renewal of justice a renewal of friendship goodness and blessing, the sighting of the new was announced from ל moonטֹובָ ה ולִבְרָ כָ ה, ,a renewal of holiness. and bestow on us a long life Amen. hilltop to hilltop by lighting signal fires (Rosh Hashanah ותִּתֶ ן־לָֽנּו חַ ּיִ ים אֲרֻ ּכִ ים, חַ ּיִ ים ׁשֶלׁשָ לֹום, ,a life that is peaceful In the middle of the חַּיִ ים ׁשֶ ל.(4–2:2 טֹובָה, חַ ּיִ ים לׁשֶ ּברָ כָ ה, ,Renewal a life that is good The midrash teaches that a life that is blessed, 1st millennium a perpetual calendar was instituted חַּיִים ׁשֶל ּפַרְ נָסָה,חַ ּיִ יםׁשֶל חִ ּלּוץ עֲצָ מֹות, ,while the Israelites were a life with proper sustenance still in Egypt, God showed and the declaration of month was no longer חַּיִ יםtheׁשֶ ּיֵׁש םּבָהֶ יִרְאַת ׁשָמַ ֽיִם ויִרְאַת חֵטְ א, ,Moses the new moon, a life with physical vitality on the basis of visualחַּיִים ׁשֶאֵ madeין ּבָהֶ ם ּבּוׁשָ ה ּוכְ לִּמָ ה, ,saying, “When the moon a life conscious of heaven’s demands and wary of sin sighting. The time of the renews itself like this, it a life free of shame and reproach, new month could then be חַ ּיִ ים ׁשֶ ל רֽׁשֶ ֹע וכָ בֹוד, will be the beginning of the month for you.” The a life of abundance and honor, announced in advance, synagogue. Theחַּיִ ים in the ׁשֶּתהֵאבָ ֽנּו תאַהֲבַ ּתֹורָ ה ויִרְאַת ׁשָמַ ֽיִ ם, ,German Orthodox thinker a life of love of Torah, conscious of heaven’s demands Hebrew calendar runs on a חַּיִיםׁשֶ ּיִּמָ לאּומִׁשְאֲ לֹות לִּבֵ ֽנּו ל טֹובָה, אָמֵן סֶ ֽלָ ה. .Samson Raphael Hirsch a life in which the worthy desires of our hearts are fulfilled understood this as a sign nineteen-year cycle. Lunar that the Jewish people Amen. months are actually 29½ would continually renew The Sefer Torah is brought forward, and the leader days, so some months are itself. Just as the rainbow The Sefer Torah is brought forward, and the leader holds it while announcing the new month: 29 and others 30 days. The is 354 days, and מִי year הׁשֶעָׂשָ lunarנִּסִ ים לַאֲ ֽ בֹותֵ ינּו ]ּולְאִ ּמֹותֵ ֽ ינּו[, לוגָאַ אֹותָ ם :was a sign to Noah that hu- holds it while announcing the new month manity would have a new May God who wrought miracles for our ancestors, redeeming in order to keep the lunar calendar in sync with the מֵעַבְדּות לחֵ רּות, הּוא יִגְאַ ל אֹותָ ֽ נּו ּבקָ רֹוב, וִיקַ ּבֵ ץ ,future, in the same way in Egypt, at the threshold them from slavery to freedom, redeem us soon and gather our solar year, an extra lunar second Adar—is ָחֵֽ ינּוmonth—a ִנמֵאַרְ ד ּבַעּכַנְ פֹות הָאָ ֽרֶ ץ, חֲבֵרִ ים ּכׇל־יִׂשְרָאֵ ל, of the new Jewish future, dispersed from the four corners of the earth. May the entire God called Moses and Aar- people Israel be united in friendship, and let us say: Amen. added in the spring, seven -times during the nineteen ו אמַ ֹנר: אָמֵ ן. on into the open, showed them the silver crescent year cycle. of the new moon, and The new month of ______will begin on ______. ______ׁשְֶּת חַ ֵ ּד ׁש Bestow on us ֹראׁש ֹחֽדֶ ׁש יִהְ יֶהּב יֹום הַ ּבָ א said, “The renewal of this The Babylonian . עָ לֵ ֽ י נ ּו .May it hold blessing for us and for all the people Israel עָלֵ ֽינּו ועַל לּכׇל־יִׂשְרָאֵ ל טֹובָ ה. moon is a sign of the call to Rosh H|.|odesh_____ yihyeh b’yom _____ haba aleinu v’al Talmud (Berakhot 16b) continuous renewal.” kol yisrael l’tovah. The congregation repeats the announcement mentions that this prayer of the month, and the leader then continues: was recited by Rav (3rd The congregation repeats the announcement century) as a conclusion to the Amidah. Later liturgists יְׁשֵֽהּו ַחהַּקָ ד דֹוׁשּבָ רּוְך הּוא עָ לֵ ֽינּו :of the month, and the leader then continues incorporated it as a prayer .for the new moon ועַל ּכׇל־עַּמֹו ּבֵ ית יִׂשְרָאֵ ל, May the Holy One bless this new month for us and for the entire people, the house of Israel, conscious of heaven’s לחַ ּיִ ים ּולְׁשָ לֹום, אָ מֵ ן , with life and peace, Amen -Liter . יִרְ אַ ָ ת ׁשמַ ֽ יִ ם לׂשָ demandsׂשֹון ּולְׂשִמְחָ ה, אָ מֵ ן , joy and gladness, Amen ally, “the fear of heaven.” rabbinic לִ This commonיׁשּועָ ה ּולְנֶחָמָ ה, ו ֹנאמַ ר: אָ מֵ ן. . And let us say: Amen deliverance and consolation. phrase has many shades of Y’h|.|adsheihu ha-kadosh barukh hu aleinu v’al kol amo beit yisrael, meaning. It implies a consciousness of God’s l’h|.|ayim u-l’shalom, (amen,) l’sason u-l’simh|.|ah, (amen,) presence in one’s life, so that one does that lishuah u-l’neh|.|amah, v’nomar: amen. which is right in the eyes of God.

180 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah serviceSiddur Lev Shalem for Shabbat and Festivals 180 Copyright © 2016 by the Rabbinical Assembly After reading the Torah, Ashrei Ashrei. According to Rabbi Eleazar (3rd century, Land ַא ְ ׁשרֵ י יֹוׁשבֵי בֵ ֽ יתֶ ָך, עֹוד יְהַ ל ֽלּוָך ֶ ּסֽלָ ה. we recite the line “joyous of Israel) speaking in the ְרֵ ַי אׁשהָעָ ם ָ ֶׁשּכֽכָ ה ּלֹוְרֵ , ַי אׁשהָעָ ם ֶ ׁשיהוה אֱֹלהָ יו. ;are they who dwell in Your Joyous are they who dwell in Your house house,” inviting us to ponder they shall praise You forever. name of his teacher, Abina, what truly makes God—and the daily recitation of us—feel at home. Joyous the people who are so favored; Psalm 145 opens a pathway תּהִלָּ ה לדָ וִ ד Dreaming of Home joyous the people whose God is ADONAI. to eternity. The Babylonian Talmud explains that it is אֲ רֹומִמְָך אֱ לֹוֶ הַ יֽלֶ ְַך,ה ּמוַאֲבָר כָ ה ׁשִמְ ָך ל עֹולָם וָעֶ ד. We want so much to be in A song of praise, of David an alphabetical acrostic כׇ םל־י ֹואֲבָר ֶ ֽכָּך, וַאֲהַ ללָ ה ׁשִמְ ָך ל עֹולָם וָעֶ ד. that place where we are respected I exalt You, my God, my sovereign; I praise Your name, always. בּ (although it is missing one letter, nun) that symbolical- ָּגדֹול יהוה ּומְ ֻהּלָל מ ֹאד, ולִגְ ֻדָּלתֹו אֵ ין חֵ ֽקֶ ר. .and cherished, Every day I praise You, glorifying Your name, always protected, acknowledged, ly encompasses the variety of praises of God, and that דֹּור ל דֹור י ַׁשּבַח מַ ֲע ֶ ֽׂשיָך, ּוגְ בּו ֹר ֽ תֶ יָך ַיּגִֽידּו. ,nurtured, encouraged, Great is ADONAI, greatly to be praised heard. though Your greatness is unfathomable. it contains an especially appropriate description of the הֲ דַ ר ּכבֹוד הֹו ֽ דֶ ָך, ודִ בְרֵ י נִפְ ל ֹא ֽ תֶ יָך ָא ִֽׂשיחָ ה. One generation praises Your works to the next, thankfulness with which we וֶ עֱ זּוז נֹור אֹו ֽ תֶ יָך ֹי ֵ ֽ אמרּו, ּוגְ ֻדּלָתָך אֲ ַס ּפֶ ֽר ָ ּנה. And seen, seen in all our loveliness, telling of Your mighty deeds. are to approach God: “You open Your hand, satisfying זֵ ֽכֶ ר רַ ב טּוב ָך ַי ִֽ ּביעּו, וצִדְקָת ָך י ַר ֵ ּנֽנּו. in all our fragile strength. I would speak of Your majestic glory all the living with content- חַ ּנּון ורַ ח םּו יהוה, אֶ ֽרֶ ְך ַא ַ ּפֽיִ ם ּוגְדׇל־חָ ֽסֶ ד. .And safe, safe in all our and of Your wondrous acts trembling ment” (Berakhot 4b). An additional reason טֹוב יהוה ַל ֹּכל, ורַחֲמָ יו עַ ל ׇ ּכל־מַ ֲע ָ ׂשיו. ;vulnerability. Where we Generations speak of Your awe-inspiring deeds are known I, too, shall recount Your greatness. for its frequent use in the liturgy is that the psalm יֹוֽדּוָך יהוה ׇ ּכל־מַ ֲע ֶ ֽיָך, ׂש ֽ וַחֲסִידֶ יָך יבָר ֽכּוכָ ה. and safe, safe and known— They recount Your great goodness, is it possible? continued expresses a dual posture of and sing of Your righteousness. faithfulness. “I” express my —MERLE FELD ADONAI is merciful and compassionate, faithfulness to God, and the psalm then describes that God faithfully cares for those de- patient, and abounding in love. voted to God. The two themes are interwoven throughout the ADONAI is good to all, and God’s mercy embraces psalm, which then concludes with a final assertion that not all of creation. only “I” but “all that is mortal” will praise God. It is this expression of a covenantal relationship, in which God and humanity All of creation acknowledges You, respond to each other, that makes Ashrei both an appropriate and the faithful bless You. introduction to prayer (as it is in Minh|.|ah), and an appropriate continued conclusion to prayer (as it is in the weekday Shah|.|arit service). Ashrei yosh’vei veitekha, od y’hal’lukha selah. Here, it serves in both of those roles: concluding Shah|.|arit and the Torah service, and simultaneously introducing Musaf. For Ashrei ha-am she-kakhah lo, ashrei ha-am she-Adonai elohav. synagogue use, two verses were added to the beginning of T’hilah l’david. Psalm 145, both of which begin with the word ashrei, “joyous” Aromim∙kha elohai ha-melekh, va-avar’kha shimkha l’olam va-ed. (Psalms 84:5 and 144:15), and it was these additional verses B’khol yom avar’kheka, va-ahal’lah shimkha l’olam va-ed. that gave the name “Ashrei” to this prayer. The first verse, Gadol Adonai u-m’hulal me’od, v’ligdulato ein h|.|eiker. which speaks of those who “dwell in Your house,” is especially Dor l’dor y’shabah|.| ma∙asekha, u-g’vurotekha yagidu. appropriate in the context of synagogue prayer. Similarly, at Hadar k’vod hodekha, v’divrei niflotekha asih|.|ah. the end, the verse “we shall praise Adonai now and always” was appended from Psalm 115:18. Ve∙ezuz norotekha yomeiru, u-g’dulat’kha asaprenah. Zeikher rav tuv’kha yabiu, v’tzidkat’kha y’raneinu. H|.|anun v’rah|.|um Adonai, erekh apayim u-g’dol h|.|ased. Tov Adonai lakol, v’rah|.|amav al kol ma∙asav. Yodukha Adonai kol ma∙asekha, va-h|.|asidekha y’var’khukha.

181 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah serviceSiddur Lev Shalem for Shabbat and Festivals 181 Copyright © 2016 by the Rabbinical Assembly ּכבֹוד מַ לְ כּות ָך ֹי ֵ ֽ אמרּו, ּוגְ בּורָת ָך יְ ַד ֵ ּבֽרּו. God’s Mystery They speak of the glory of Your sovereignty דִֽיעַ ל הֹולִבְנֵי הָאָדָ ם ּגבּו ֹרתָ יו, ּוכְ בֹוד הֲדַ ר מַ לְ כּותֹו. ,I called to You to reveal the and tell of Your might mysteries proclaiming to humanity Your mighty deeds, מַ לְ כּותָך מַ לְ כּות ׇ ּכ ֹל־עלָמִ ים, ּומֶ ְמ ַ ׁש ְל ּתָך ּבכׇ ל־דֹּור וָ דֹר. ,never hidden from You instead, I uncovered the and the glory of Your majestic sovereignty. סֹומֵ ְך יהוה לכׇ ַל־ה ֹּנפ לִ ים, ו זֹוקֵ ף לכׇ ַל־ה ּכפּופִ ים. ;deep within me Your sovereignty is eternal and did not depart empty- Your dominion endures in every generation. עֵ ינֵ י ֹכל אֵ לֶ ֽיָך י ַׂש ֵ ּבֽרּו, ו ַאָ ּתה נֹותֵ ן לָהֶם אֶ ת־אׇ כְלָ ם ּב ִעּתֹו. handed ּפֹותֵ ֽחַאֶ ֽ ת־יָדֶ ָך, ּו ַמ ְׂשִֽיעַ ּב לכׇל־חַי רָ צֹון. ,for in the songs I sang to ADONAI supports all who falter You, I saw and lifts up all who are bent down. צַ דִּ יק יהוה ּבכׇל־דּרָ כָ יו, וחָסִ יד ּבכׇ ל־מַ ֲע ָ ׂשיו. .a vision of a ladder The eyes of all look hopefully to You, I offer thanks for Your קָ רֹוב יהוה לכׇ ֹל־קראָ יו, ל ֹכל ֶ ֲאר ׁשיִקְרָ ֻ ֽ אהּו בֶאֱמֶ ת. .wonders and You provide them nourishment in its proper time ר צֹון ירֵאָ יו יַ ֲע ֶ ׂשה, ַ ואֶ ת־ׁשוְעָתָ ם ִיׁשְמַ ע ו יֹוׁשִיעֵ ם. .though I do not under- Opening Your hand, You satisfy with contentment all that lives stand them ADONAI is righteous in all that is done, faithful to all creation. ׁשֹומֵ ר יהוה אֶ ת־ ׇ ּכ ֹל־אהֲבָ יו, ואֵ ת ּכׇל־הָ רׁשָעִ ים ַיׁשְמִ יד. but I will not forget what ◀ תּ ִה ַ ּלת יהוה י ַד ֶ ּבר־ ִ ּפי, .You whispered to me ADONAI is near to all who call, to all who call sincerely as my heart dreamed its God fulfills the desire of those who are faithful, וִ יבָרֵ ְך ׇּכל־ָּבָ ׂשר ׁשֵם קׇ ְדׁשֹו ל עֹולָם וָעֶ ד. .dream. listening to their cries, rescuing them תהלים קמה SOLOMON IBN GABIROL— ADONAI watches over all who love the Holy One, וַאֲ נַֽחְ נּונבָרֵ ְך ָיּה, מֵ ַעָ ּתה ועַ ד עֹולָ ם. הַ ל לּוָיּה. .but will destroy all the wicked ▶ My mouth shall utter praise of ADONAI. May all that is mortal praise God’s name forever and ever. K’vod malkhut’kha yomeiru, u-g’vurat’kha y’dabeiru. L’hodia livnei ha-adam g’vurotav, u-kh’vod hadar malkhuto. Malkhut’kha malkhut kol olamim, u-memshalt’kha b’khol dor vador. Somekh Adonai l’khol ha-noflim, v’zokef l’khol ha-k’fufim. Einei khol elekha y’sabeiru, v’atah noten lahem et okhlam b’ito. Potei∙ah|.| et yadekha, u-masbia l’khol h|.|ai ratzon. Tzadik Adonai b’khol d’rakhav, v’h|.|asid b’khol ma∙asav. Karov Adonai l’khol korav, l’khol asher yikra∙uhu ve-emet. R’tzon y’rei∙av ya∙aseh, v’et shavatam yishma v’yoshi∙eim. Shomer Adonai et kol ohavav, v’et kol ha-r’sha∙im yashmid. ▶ T’hilat Adonai y’daber pi, vi-vareikh kol basar shem kodsho l’olam va-ed. Psalm 145 We shall praise ADONAI now and always. Halleluyah! Va-anah|.|nu n’varekh yah, mei-atah v’ad olam. Hal’luyah.

182 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah serviceSiddur Lev Shalem for Shabbat and Festivals 182 Copyright © 2016 by the Rabbinical Assembly Psalm . ְ י הַ ְ ל ל ּו God’s Voice Extol The practice of .14–148:13 הַכְ נָ סַ תהַ ּת ֹו רָ ה Returning the Torah What would it mean for us reciting these verses while to hear God’s voice? We rise as the ark is opened. We rise as the ark is opened. returning the Torah to the The Bible offers Leader: Leader: ark is mentioned in the two different scenes of Celebrate the name of ADONAI; God’s name alone is exalted. earliest prayerbooks. יהַל לּו אֶ םת־ׁשֵ יהוה ּכִי נִׂשְ ּגָבׁש מֹו ל ַבד ֹו. revelation. The people Israel hear God’s voice on Congregation: PSALM 29. Psalm 29 was Sinai amidst thunder and God’s glory encompasses heaven and earth; God extols the faith- Congregation: chosen to accompany the lightning (Exodus 19). ful—raising up Israel, the people God keeps close. Halleluyah! procession of the Torah as it is returned to the ark on הֹודֹו עַ ל אֶ ֽרֶ ץ וׁשָמָ ֽיִ ם. ַויָֽרֶ ם ֶ ֽרֶ לעַ ן קּמֹו, Yet, pointedly, Elijah, the only prophet (other than Hodo al eretz v’shamayim, va-yarem keren l’amo, t’hilah l’khol h|.|asidav, Shabbat morning because of the predominant image ת ִה ָ לה לכׇל־חֲסִידָ יו, לִבְנֵ י יִׂשְרָאֵ ל עַ ם ק ֹרבֹו, הַ ל לוָיה. !Moses) who also experi- livnei yisrael am k’rovo. Hal’luyah ences a revelation at Sinai, of the voice of God. The comes to understand that A PSALM OF DAVID phrase kol Adonai (“the voice of God”)—which was מִ זְ מ ֹו ר ל דָ וִ ד God is not in the thunder and lightning, but in the Acclaim ADONAI, children of the Divine; acclaim ADONAI, identified by the ancient rabbis with the revelation הָ ֽבו לַ יהוהּבנֵ י אֵ לִ ים, הָ ֽבו לַ יהוה ּכָ בֹוד וָ ֹע ז, .still small voice”—or, with honor and strength“ of God’s word on Sinai—is הָ ֽבו לַ יהוה ּכ בֹוד ׁש מֹו, הִ ְׁשתַחֲ וו לַ יהוהּבהַדְרַ ת ֹקֽדֶ ׁש. as in the current Jewish Acclaim ADONAI, with the honor due God’s name; bow before Publication Society trans- repeated seven times in this psalm. The thunder and קֹול יהוה עַל הַּמָ ֽיִ ם, .lation, “a soft murmuring ADONAI in the splendor of the sanctuary lightning described here אֵל הַּכָ בֹוד הִרְ עִ ים, יהוה עַל מַ ֽיִם רַ ּבִ ים. ;sound,” or perhaps as The voice of ADONAI thunders over the waters an alternate translation God, glorious, thunders—ADONAI, over the great sea. evoke the scene of the reve- ;lation at Sinai in Exodus 19 קֹול ַ יהוהּב ֹּכֽחַ , would have it, in “the thin sound of silence” (1 Kings The voice of ADONAI, with all its power; the voice of ADONAI, the Bible identifies Kadesh .with the Sinai desert קֹול יהוהּבֶהָדָ ר, קֹול יהוה ֹׁשבֵ ר אֲרָ זִ ים, .the profusion of with all its majesty; the voice of ADONAI shatters the cedars—(19:12 translations indicating in ADONAI shatters the cedars of Lebanon—making the trees Biblical scholars see the psalm as a depiction of a וַיְ ַׁש ֵבר אֶ יהוה ת־אַרְ זֵ י ַהלבָ נֹון. -themselves the plural storm coming in from the םוַּיַרְקִידֵ ּכמֹו עֵ ֽגֶ ל, לבָנֹוןוׂשִרְ יֹון ּכמֹו בֶ ן־ראֵמִ ים. ity of ways we each may dance like calves, the mountains of Lebanon and Sirion like hear what impels us from wild bulls. Mediterranean, passing over the mountains of קֹול יהוה ֹחצֵ ב לַהֲ בֹות אֵ ׁש, within, or without. The voice of ADONAI forms flames of fire; the voice of ADONAI The voice we hear may Lebanon—cedars top those high mountains and are קֹול יהוה יָחִ יל מִ ְד ָ בר, יָחִ יל יהוה מִ ְדַבר קָדֵ ׁש, come to us as a surprise— convulses the wilderness, ADONAI convulses the wilderness among the world’s sturdiest קֹול יהוה יחֹולֵ ל ַאָילֹות. .in moments of distress, of Kadesh at times when we are still The voice of ADONAI makes hinds calve and strips forests bare, and longest-lived trees— and moving over the fertile ףיעָ וַּיֶחֱ רֹות,ׂשֹ ּובְהֵיכָלֹו ּכֻ מֵ ּלֹו ר ֹאּכָ בֹוד. and alone, when we are on a journey. Or we may and in God’s sanctuary all acknowledge the glory of God. land and then through the .desert לַ יהוה ַּמּול יָׁשָ ב, ַוֵ יֽׁשֶ ב יהוה מֶ ֽלֶ ְך לעֹולָ ם. ,hear the voice when we ADONAI was enthroned above the flood waters: enthroned The psalm begins with זלעַ ּמֹויהוה ֹעיִּתֵ ן, יהוה יבָרְֵך אֶת עַּמֹובַּׁשָ לֹום. .have engaged in extensive ADONAI is eternally sovereign preparations, meditating, reference to the waters of the Mediterranean Sea and תהלים כט thinking, praying, or fast- ADONAI will grant strength to God’s people; ADONAI will bless ing. We may hardly hear them with peace. ends with God enthroned it, yet it can be shattering, Mizmor l’david. above the primal waters of creation. It also thunderous—sending us Havu ladonai b’nei eilim, havu ladonai kavod va-oz. begins with an angelic chorus praising God and on our way, impelling us, toward the end mentions the human chorus Havu ladonai k’vod sh’mo, hishtah|.|avu ladonai b’hadrat kodesh. allowing us to see clearly praising God in the Temple. Thus earth and what we had not seen Kol Adonai al ha-mayim, El ha-kavod hirim, Adonai al mayim rabim. heaven, the human and the Divine, are joined. before at all. Kol Adonai ba-ko·ah|.|, kol Adonai be-hadar, kol Adonai shover arazim, We began the Torah service with verses mark- va-y’shabeir Adonai et arzei ha-l’vanon. Va-yarkidem k’mo eigel, l’vanon ing a royal procession and now, as the Torah is v’siryon k’mo ven re’eimim. Kol Adonai h|.|otzev lahavot esh, kol Adonai returned to the ark after it has been read to the yah|.|il midbar, yah|.|il Adonai midbar kadesh. Kol Adonai y’h|.|olel ayalot. congregation, we end with verses depicting God Va-yeh|.|esof y’arot u-v’heikhalo kulo omer kavod. as enthroned as the “eternal sovereign.” Adonai la-mabul yashav, va-yeishev Adonai melekh l’olam. Adonai oz l’amo yiten, Adonai y’varekh et amo va-shalom. Psalm 29 183 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah serviceSiddur Lev Shalem for Shabbat and Festivals 183 Copyright © 2016 by the Rabbinical Assembly Returning the Torah The Torah scroll is placed in the ark. Personal meditations, The Torah scroll is placed in the ark. Personal meditations, Whenever the ark was . ּובְנֻ חֹה יֹאמַ ר such as those found on page 169, may also be recited here. such as those found on page 169, may also be recited here. set down Returning the Torah to the ark Whenever the ark was set down, Moses would say: Numbers 10:36. As the Torah completes its circuit ּובְנֻ אמַר: ֹחה ֹיׁשּובָ ֽה יהוה רִ ב בֹות אַ ילְפֵ יִׂשְרָאֵ ל. .may be a bittersweet moment the synagogue, we קּומָֽה יהוה throughלִמְ נּוחָתֶ ֽ ָך, אַּתָ ה וַאֲ רֹון עֻ ּזֶ ָֽך. On the one hand, we may ADONAI, may You dwell among the myriad families of the feel satisfaction that we have people Israel. recall Moses’ words when been instructed through the the people finished a stage ֹּכהֲנֶֽיָך יִלְּבׁשּוצֶ ק,ֽדֶ ֽוַחֲסִידֶ יָך ירַ ּנֵ ֽנּו. .Return, ADONAI, to Your sanctuary, You and Your glorious ark Torah service, that we have in their journey through the wilderness and came ּבַעֲ בּור ָ דוִ ד עַ ֶָֽך,אַ ל ְב דּתָׁשֵב ּפ נֵי ֽ מׁשִיחֶ ָך. ,read its teaching and engaged Let Your priests be robed in righteousness with it; on the other hand, and Your faithful sing for joy. to rest in a new camp. This ּכִילֶ ֽקַ◀ ח טֹוב נָתַ ּֽתִ י לָכֶ ם,ּתֹורָתִי לאַ ּתַעֲ ֽ ֹזבּו. we may feel that we have not For the sake of David, Your servant, verse and the ones that follow (Psalm 132:8–10 and עֵ ץ ַחִיים הִ יא לַּמַחֲ זִיקִ ים ָּבה, ו ֹתמ כֶ ָֽיה מ ֻא ָ שר. had enough, that a friend is leaving us, as if returning do not turn away from Your anointed. Proverbs 4:2) can also serve to refer to our own inner דרָ כֶ ָֽיה דַרְ כֵ י ֹנֽעַ ם, וכׇ ל־נתִ יבֹותֶ ֽ ָיה ׁשָ לֹום. :home after having spent just I have given you a precious inheritance an hour with us. Perhaps that ▶ do not forsake My teaching. journey: we are accompa- .nied now by Torah הֲׁשִ ֵ יבֽנו יהוה אֵ לֶ ֽיָך ונָ ֽׁשובָ ה, ַח ֵ דׁש יָמֵ ֽ ינו ּכקֶ ֽדֶ ם. is why so many of the verses chosen for this moment are It is a tree of life for those who grasp it, The ark is closed. Only the first and last those of longing—longing for and all who hold onto it are blessed. verse are recited in all rites; redemption, longing for a time Its ways are pleasant, and all its paths are peace. the others were added in gone by. Equally, there is the many communities in the .late Middle Ages חֲ צִ י קַ דִּ י ׁש ;knowledge that the Torah is a Turn us toward You, ADONAI, and we will return to You scroll, that there are chapters make our days seem fresh, as they once were. now hidden that have yet to Leader: It is a tree of life for עֵ ץ be unrolled. What we have ▶ Ki lekah|.| tov natati lakhem, torati al ta·azovu. those who grasp it .חַ ִ ּיים הִ יא לַמַּחֲ זִ יקִ ים בָּ ּה יִ ְתּגַדַּ ל ויִתְקַ ַדּׁש ׁש ֵמּה ַרָ ּבעָ א, ּבלמָא דִּ י ברָ א, ּכִרְ עּו ֵ ּה,ת .glimpsed is only a partial view Etz h|.|ayim hi la-mah|.|azikim bah, v’tom’kheha me’ushar Proverbs 3:18. The Torah ויַמְ לִ יְך מַ לְ כּו ֵתּה ּב ַחֵ ּייכֹון ּובְ יֹומֵ יכֹון ּובְ ַחּיֵי ד כׇ ל־ ֵ ּבית .of the Teaching; more is yet to D’rakheha darkhei no·am, v’khol n’tivoteha shalom be revealed. Hashiveinu Adonai eilekha v’nashuvah, h|.|adesh yameinu k’kedem. handles are called atzei hayim, “trees of life,” and ִיׂשְרָאֵ ל, ּבַעֲ גָלָ א ּובִזְמַן קָרִ יב, ואִמְ רּו אָ מֵ ן. The ark is closed. this verse is the source of Congregation and Leader: the custom of holding on to them as we recite the יהֵ א ׁשמֵ הּ רַ בָּ מ א בָרַ ְךלעָ לַ ם וּלְעָ למֵ י עָ למַ ָיּא. H|.|atzi Kaddish b’rakhot over the Torah. Leader: Thus, by studying Torah and by physically holding יִ ָ ְת ּברַ ְך ו יִ ְׁש ַּת ַ ּבח ו יִ ְתָ ּפאַ ר ו יִ תְ ר ֹו מַ ם ו יִ תְ ַנ ֵ ּׂשא :Leader May God’s great name be exalted and hallowed throughout on to it, we both figura- ”tively and literally “grasp ו ִ י תְ הַ דַּ ר ויִתְ ַעּלֶה ויִתְ ַה ַ ּלל ׁש ֵמּה דּקֻ ְדָ ׁשא, בּרִ יְך הוּא, the created world, as is God’s wish. May God’s sovereignty the tree of life. ל ֵ ֽעּלָא מִ ן ׇ ּכל־ ] ל עֵ ָֽ ּלא ל עֵ ָֽ ּלא ִמ ׇ ּכל ־ :soon be established, in your lifetime and in your days, and in [on Shabbat Shuvah we substitute Its ways are pleasant, all its paths are ִרְ and ּבכָתָ ִ א וׁשירָתָחָתָ א אֻ ּת ְׁשּבונֶחָמָתָא דַּאֲמִ ירָ ןעָ ּבלמָ א, .the days of all the house of Israel. And we say: Amen ְ ּדרָ כֶ ֽ י הָ דַ רְ כֵ י ֹֽ נ עַ ם וְ כׇ ל ־ peace ו אִ מְ ר ּו . :Congregation and Leader Proverbs . ְ נ תִ י ב ֹו תֶ ֽ י הָ ׁ ָ של ֹו ם אָ מֵ ן May God’s great name be acknowledged forever and ever! 3:17. In their context, these Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. two verses from Proverbs refer to wisdom, ḥokhmah. The ancient rabbis associated wisdom with Torah. As we put away the Leader: Torah, we pray that our study of Torah should provide us with May the name of the Holy One be acknowledged and the wisdom to promote a life characterized by pleasantness celebrated, lauded and worshipped, exalted and honored, and the pursuit of peace. ,Significantly .הֲ ׁ ִ שיבֵ ּֽנו יהוה אֵ לֶ ָֽיך extolled and acclaimed—though God, who is blessed, Turn us toward You, ADONAI b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all this final verse is taken from Lamentations (5:21), the book of mourning for the destruction of Jerusalem. We end the Torah acknowledgment and praise, or any expressions of service with a prayer for the reconciliation of God and Israel. gratitude or consolation ever spoken in the world. And we say: Amen.

184 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah serviceSiddur Lev Shalem for Shabbat and Festivals 184 Copyright © 2016 by the Rabbinical Assembly מוסף לשבת: עמידה The Musaf Amidah for Shabbat

God of Our Ancestors A transliteration of the opening b’rakhot of the Amidah may be found on A transliteration of the opening b’rakhot of the Amidah may be found on THE MUSAF AMIDAH. On page 466. When a minyan is present, some communities repeat the Amidah page 466. When a minyan is present, some communities repeat the Amidah Shabbat and festivals, an God can be perceived after it is recited silently; in others, the leader recites the first three blessings after it is recited silently; in others, the leader recites the first three blessings extra sacrifice was offered in almost infinite ways. (including the Kedushah) aloud and the Amidah is then recited silently (a (including the Kedushah) aloud and the Amidah is then recited silently (a in the Temple. Since the Certainly each of our bibli- practice called “heicha kedushah” in Yiddish). The sign a indicates the places practice called “heicha kedushah” in Yiddish). The sign b indicates the places destruction of the Temple, cal ancestors experienced to bow. The Amidah concludes on page 192. to bow. The Amidah concludes on page 192. we offer a gift of prayer to God differently, and the mark the specialness of the Kabbalists understood [Leader: As I proclaim the name Adonai, give glory to our God.] day: an additional service ]כִּי שֵׁ ם יהוה אֶקְרָא, הָ בוּ ֹג לֽדֶ לֵאֹלהֵ ֽינוּ. :their personal stories as ]Leader Adonai, open my lips that my mouth may speak Your praise. called Musaf, which con- reflecting different under- ,sists entirely of an Amidah אֲ דֹנָי שׂ יפָתַ תִּ פְתָּ ח, יוּפִ יַגִּ יד תּהִ ֽ לָּתֶ ָך. standings of the Divine. In a personal moment of their thinking, Abraham’s With Patriarchs and Matriarchs: With Patriarchs: prayer. The Amidah always kindly love and compas- First B’rakhah: Our Ancestors contains three introductory & בָּ ר וּ ְך אַתָּ ה יהוה, & בָּ ר וּ ְך אַתָּ ה יהוה, :sion, demonstrated by his With Patriarchs: WIth Patriarchs and Matriarchs b’rakhot and three conclud- welcoming of strangers a a Barukh atah Adonai, Barukh atah Adonai, ing b’rakhot. On Shabbat, a אֱֹלהֵ ֽינוּ וֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ, אֱֹלהֵ ֽינוּ וֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ and his defense of the our God and God of our middle b’rakhah celebrates righteous who may have our God and God of our the specialness and sanctity אֱֹלהֵי אַבְרָהָם, אֱֹלהֵ י ]ואִ ֽ מּוֹתֵ ינוּ[, אֱֹלהֵי אַבְרָהָ ם, been living in Sodom, ancestors, ancestors, of the day. יִצְחָ ק, וֵאֹלהֵ י יַעֲ ֹקב, הָאֵ ל יאֱֹלהֵ יִצְחָ ק, וֵאֹלהֵ י יַעֲ ֹקב, came to personify God’s God of Abraham, God of God of Abraham, God of �כִּ י שׁ ֵ �ם יהוה love and kindness. Isaac’s Isaac, and God of Jacob, Isaac, and God of Jacob, As I proclaim .Deuteronomy 32:3 . אֶ קְ רָ א הַגָּ דוֹל הַגִּ בּוֹר והַ נּוֹרָ א, אֱֹלהֵי שָׂרָה, אֱֹלהֵי רִ בְקָ ה, binding personifies the Most likely, this verse was אֵל עֶ לְ יוֹן, גּוֹמֵל חֲסָדִ ים אֱֹלהֵי רָחֵ ל, וֵאֹלהֵ י לֵאָ ה, perception of an aspect great, mighty, awe-inspiring, God of Sarah, God of of God as awe-inspiring transcendent God, Rebecca, God of Rachel, originally inserted into the Amidah as an instructional טוֹבִ ים, וקוֹנֵה הַ ֹכּל, הָאֵל הַגָּ דוֹל הַגִּ בּוֹר והַ נּוֹרָ א, ,and as placing limits on and God of Leah existence. Jacob was able who acts with kindness phrase to be recited by the -leader, asking the congre ו זוֹכֵר חַסְדֵ י אָ בוֹת, אֵל עֶ לְ יוֹן, גּוֹמֵל חֲסָדִ ים ,to achieve balance: he led and love, and creates all, great, mighty, awe-inspiring gation to respond with וּמֵ בִיא גוֹאֵ ל לִבְנֵי בנֵיהֶ ם טוֹבִ ים, וקוֹנֵה הַ ֹכּל, ו זוֹכֵ ר ,a troubled life yet survived, who remembers the loving transcendent God and was able to experi- deeds of our ancestors, who acts with kindness “Amen” to the b’rakhot :that follow. Thus it means למַ ֽעַן שׁ מוֹ בּאַהֲבָ ה. חַסְדֵי אָ בוֹת ]ואִמָּ הוֹת[, ence joy and fulfillment When I proclaim God’s“ וּמֵ בִיא גוֹאֵ ל לִבְנֵי בנֵיהֶ ם ,at the end of his life. In and who will lovingly bring a and love, and creates all Kabbalah, that balance was redeemer to their children’s who remembers the loving name, ‘Adonai,’ you should respond by acknowledging למַ ֽעַן שׁ מוֹ בּאַהֲבָ ה. ,understood to be at the deeds of our ancestors very center of the nature children for the sake of God as well”—that is, by of the Divine. divine honor. and who will lovingly bring a On Shabbat Shuvah we add: answering “Amen” to each b’rakhah and by responding זׇכְ ֵ ֽ רנ ולחַ ּיִ ים, מֶ ֽלְֶך חָפֵ ץ בַחַ ּיִ ים, Added to these, we redeemer to their children’s might imagine other children for the sake of when God’s personal name :Adonai) is mentioned) וכׇתְ ֵ בֽנו סֵֽפֶ ב רהַחַ ּיִ ים, למַעַ נְָךאֱֹלהִ ים חַ ּיִ ים. human traits that are also Godly. We can picture divine honor. barukh hu u-varukh sh’mo Sarah as someone who (“Blessed be God and On Shabbat Shuvah we add: perseveres and then blessed be God’s name”). appreciates her blessing Remember us for life, Sovereign who delights in life, This phrase is a quotation from . הָ אֵ ל הַ ָ גּ� ד וֹ� ל הַ גּ� � וֹ� ר ְו הַ נּ� וֹ � רָ א ִ בּ Great, mighty, awe-inspiring and guards it carefully— and inscribe us in the Book of Life, for Your sake, God of life. Deuteronomy 10:17–18, where God is described as impartial, not favoring anyone. emulating the God who is This name for God, El Elyon, is first used in the Torah (Genesis . אֵ ל עֶ ְל י וֹ� ן a protector and redeemer; transcendent god Rebecca as one who takes the lead, knowing what needs to be done— 14:18–19) by Melchizedek, the King of Salem, which classical Jewish commentators identified the mover of history; Leah as a woman who suffers in life yet sustains a with Jerusalem. Including his words in our prayer thus hints at a vision of a restored Jerusa- family—symbolizing the God who is with us in our suffering; and Rachel lem, welcoming all who call upon God by whatever name. So much of this blessing has been about love: God’s love and kindness . ְ בּ�אַ ֲה ָ בה as one who has a short but passionate life—reflecting the God who loves lovingly deeply. Each of us experiences the universe and the presence of God for all, our ancestors’ acts of love and kindness, and the redemption that will be achieved differently. Our biblical ancestors reflect different ways of walking with through love. To emphasize this idea, the Hebrew text places the word ahavah, “love,” as the God—and provide us with different models for our own journeys. very last word of this opening sentence.

185 מוסף לשבת · עמידה shabbat · musaf service · the amidah Siddur Lev Shalem for Shabbat and Festivals 185 Copyright © 2016 by the Rabbinical Assembly מָ ֵ גן The First and Second With Patriarchs: With Patriarchs and Matriarchs: With Patriarchs and Matriarchs: With Patriarchs: SHIELD OF ABRAHAM .After Genesis 15:1 . ַא ְ ברָ הָ ם מֶ ֽלֶ ְך עוֹזֵר וּמוֹשִֽׁיעַ וּמָ גֵ ן. מֶ ֽלֶ ְך עוֹזֵר וּפוֹקֵ ד B’rakhot You are the sovereign You are the sovereign וּ� פ וֹ � קֵ ד The 20th-century talmud- who helps and saves who helps and guards, GUARDIAN OF SARAH .b . After Genesis 21:1 בָּ רוְּך אַתָּ ה יהוה, וּמוֹשִֽׁיעַ וּמָ גֵ ן. ָ שׂ�רָ ה .ist Joseph B. Soloveitchik and shields. saves and shields notes that the first two b אַ תּ ָ �ה You are mighty מָ ֵ ג ן אַ בְ רָ הָ ם . בָּ רוְּך אַתָּ ה יהוה, ,a Barukh atah Adonai, a Barukh atah Adonai This second b’rakhah . ִ גּ� בּ� וֹ� ר blessings of the Amidah describes God’s presence מָ גֵן אַבְרָהָם וּפוֹקֵ ד שָׂרָ ה. evoke distinctly different Shield of Abraham. Shield of Abraham and ways of relating to the Guardian of Sarah. and activity in the world, Divine. In the first blessing centering on God’s kind- (Avot/Our Ancestors), ness and care for the vul- we see ourselves as heirs. nerable and powerless. It -first describes God as nur ל עולָ ם אֲ דֹנָ י, We address God with the Second B’rakhah: God’s Saving Care האַּתָ ִּגבֹור dignity and confidence—as You are ever mighty, ADONAI— turing all of life, then more specifically as concerned מחַ ּיֵה מֵתִ ים ַא ָ תה, well as responsibility—of with injustice. The b’rakhah רַ ב ל הׁשִֽיעַ . —a covenantal partner. God You give life to the dead blessed our ancestors and great is Your saving power: concludes with mention of will continue to bless us, —the dead, for even they מַּׁשִ יב הָ רֽ וחַ ומורִ יד הַ ָ ֽג ֶ ש ם,:|.|From Sh’mini Atzeret until Pesah for we inherit what they From Sh’mini Atzeret until Pesah|.|: the most powerless—are in From Pesah|.| until Sh’mini Atzeret, some add: .God’s care ]מורִ יד הַּטָ ל, [ ,wrought. In the second You cause the wind to blow and the rain to fall blessing, our situation From Pesah|.| until Sh’mini Atzeret, some add: Give life to the dead מ כַ ְל כֵ לחַ ִ ּי י ם בחֶ ֽ סֶ ד , ] is radically altered: we To be sure, the . מְ ַח ֵ יּ�ה מֵ ִ תי ם [,experience our human You cause the dew to fall primary use of this phrase מחַ ּיֵה מֵתִ ים ברַחֲמִ ים ַר ִ בים, -vulnerability and our de -was in reference to the af סומֵ ְך נופ לִ ים, ו רופֵ א חולִ ים, ו ַמ ִ תיר אֲ סורִ ים, ,pendence on God; we call You sustain the living through kindness and love upon God for help. Our and with great mercy give life to the dead, terlife, but the rabbis of the Talmud also understood ומְקַ ּיֵם אֱ מונָ תו לִ י ֵ שנֵי עָפָ ר. ,service to God emerges You support the falling, heal the sick from both ways of deliber- it to refer to a spiritual ,revival in this world. Thus מִ י כָ ֽמוָך ַ בֽעַ ל גבורות ו ימִ ּֽדומֶ ה ָ לְך, ,ating on the human condi- loosen the chains of the bound the b’rakhah recited upon מֶ ֽלְֶך מֵמִ ית ומְחַ ּיֶה ומַ צְמִֽיחַ יּועָ ה. .tion—our own inner sense and keep faith with those who sleep in the dust of dignity and confidence, Who is like You, Almighty, greeting a friend whom one and the consciousness of On Shabbat Shuvah we add: has not seen for a year uti- lizes this phrase, “who gives מִ י כָ ֽמוָך אַב הָרַחֲמִ ים, זוכֵ ר י צורָ יו לחַ ּיִ ים ברַחֲמִ ים. ?our vulnerability and fini- and who can be compared to You tude—often experienced The sovereign who brings death and life life to the dead” (Baby- lonian Talmud, Berakhot ו נֶ אֱ מָ ן אַ ָ תה ל הַ חֲ י ו ת מֵ תִ י ם . .at the same time. and causes redemption to flourish 58b). Similarly, Ḥasidic texts speak of reviving the parts ָברוְך ַא ָ הת יהוה, מחַ ּיֵ ה ַהמֵתִ ים. ,M’khalkel h|.|ayim b’h|.|esed m’h|.|ayeih meitim b’rah|.|amim rabim, of ourselves that have lost their vitality, as bringing . אַ ָ תּ�ה קָ ד וֹ� שׁ� somekh noflim v’rofei h|.|olim u-matir asurim, When the Amidah is recited silently, continue on page 188a with u-m’kayem emunato lisheinei afar. life to that which has been Mi khamokha ba·al g’vurot umi domeh lakh, deadened. melekh meimit u-m’h|.|ayeh u-matzmiah|.| y’shuah. SHABBAT SHUVAH. On the On Shabbat Shuvah we add: Shabbat between Rosh Hashanah and Yom Kippur, Who is like You, source of compassion, we add prayers asking that who remembers with compassion Your creatures for life? we may be granted a good You are faithful in bringing life to the dead. and long life. Barukh atah ADONAI, who gives life to the dead.

When the Amidah is recited silently, continue on page 188a with “Holy are You.”

186 מוסף לשבת · עמידה shabbat · musaf service · the amidah Siddur Lev Shalem for Shabbat and Festivals 186 Copyright © 2016 by the Rabbinical Assembly Where Is the Place The Kedushah is recited standing. Indeed, since we imitate the song of the THE KEDUSHAH is com- Third B’rakhah: God’s Holiness angels, the tradition recommends standing like angels, with feet together. posed of an interweaving of of God’s Glory? The Kedushah It is recited only with a minyan. two prophetic visions: that Once, the Ḥasidic master The Kedushah is recited standing. Indeed, since we imitate the song of the angels, of Isaiah, who witnessed Menaḥem Mendel the tradition recommends standing like angels, with feet together. the angels singing “Holy, נַעֲרִ יצָך ונַ ְקִ ּדישׁ ָך כּ סוֹד שִֽׂ יחַ שַׂרְ פֵ י ֹקֽדֶשׁ הַמַּ ְקִ ּדישִׁ ים of Kotzk startled his It is recited only with a minyan. holy, holy,” and that of Ezekiel, who heard the שִׁמְ ָך בַּ ֹקּֽדֶ שׁ, כַּ כָּ תוּב לעַ דיַ נבִ ֽ יאֶ ָך, וקָ רָ א זֶה אֶ ל זֶה ואָמַ ר: ,Ḥasidim by asking “Where is God’s dwelling We revere and sanctify You on earth as Your name is sanctified angels cry “Praised is Adonai’s glory wherever קָ דֹושׁ, קָ דֹושׁ, קָ דֹושׁ יהוה צבָ אֹות, place?” Some answered in heaven, as Your prophet Isaiah described: God dwells.” In heaven, one מ ֹלא כׇל־הָאָ ֽרֶ ץ כּ בֹודֹו. .that it is in heaven Some simply said that Each cried out to the other: chorus of angels responds no human can know. “Holy, holy, holy is ADONAI Tz’va·ot, the whole world is filled to another; on earth, leader and congregation respond כּ בוֹדוֹ מָ לֵא עוֹלָם, משָׁרתָ יו שׁוֹאֲ לִ ים זֶה לָזֶ ה, Menaḥem Mendel then with God’s glory!” ,to each other. Additionally ַאֵהּי מ קוֹם כּ בוֹדוֹ, םלעֻמָּתָ בָּ רוְּך ֹיאמֵ ֽ רוּ: said, “It is wherever we will let God in.” Kadosh, kadosh, kadosh Adonai Tz’va∙ot, m’lo khol ha-aretz k’vodo. in the version of the Kedu- shah recited at each Musaf בָּ רוְּך כּ בֹוד יהוה מִמּ קֹומֹו. Return, O My Soul God’s glory fills the universe. One angelic chorus asks, “Where service, Israel’s recitation of the Sh’ma is offered מִמּ קוֹמוֹ הוּא יִֽפֶן בּרַחֲמִ ים, ו יָ ֹחן עַם הַמ יַחֲדִ ים שׁ מוֹ עֶ ֽרֶ ב :Return, O my soul, to is the place of God’s glory?” Another responds your resting place, “Praised is ADONAI’s glory wherever God dwells.” as a counterpoint to the ,angelic praise. Ultimately וָבֽ ֹקֶ ר בּכׇ ל־יוֹם תָּמִ יד, פַּעֲמַ ֽיִם בּאַהֲבָה שׁמַ ע אוֹמרִ ים: sit beside the divine Barukh k’vod Adonai mimkomo. our prayer brings heaven ע שׁמַ יִשְׂרָאֵ ל, יהוה אֱֹלהֵ ֽינוּ, יהוה אֶחָ ד. ,throne, always spurn earthly places, From where God dwells, may God turn with compassion and earth into a momen- ascend on high, tary unity, when we recite the angelic prayer while הוּא אֱֹלהֵ ֽינוּ, הוּא אָבִֽ ינוּ, הוּא מַ לְכֵּ ֽנוּ, הוּא מוֹשִׁיעֵ ֽנוּ, ,take what you can from toward the people who twice each day, evening and morning proclaiming Israel’s credo ו הוּא יַשְׁמִיעֵ ֽנוּ בּרַחֲמָ יו שֵׁ נִ ית לעֵ ינֵי כׇּל־חָ י, :there, lovingly proclaim God’s oneness, reciting the Sh’ma bow to God, honor the “Hear, O Israel, ADONAI is our God, ADONAI is one.” of one God. The quota- -tion from Isaiah, remark לִהְ יוֹת לָכֶם לֵאֹלהִ ים. ,Divine Sh’ma yisrael, Adonai eloheinu, Adonai eh|.|ad. supplant the angels giving ing that “each cries out to the other,” thus has a dual אֲ ינִ יהוה אֱֹלהֵיכֶ ם. praise. The Holy One is our God, our creator, our sovereign, our —Yehudah Halevi meaning in the liturgy: one chorus of angels responds וּבְדִ בְרֵי קׇדְשׁ ָך כָּ תוּב לֵ אמֹר: redeemer. Yet again, God will in mercy proclaim to us before all that lives: “I, ADONAI, am your God.” to the other in agreement, and heaven and earth stand יִמְ ֹלְך יהוה ל עֹולָם, אֱֹלהַ ֽיְִך צִ יֹּון ל דֹר וָ דֹר, הַ ל לוּיָ הּ. Hu eloheinu, hu avinu, hu malkeinu, hu moshi·einu, in agreement with each other, both acknowledging ל דוֹר וָ דוֹר נַגִּ יד גׇּדְ לֶ ָֽך, וּלְנֵ ֽצַח נצָחִ ים ק ֻדּׁשָת ָך נַ ְקִ ּדישׁ, ,v’hu yashmi·einu b’rah|.|amav sheinit l’einei kol h|.|ai .God’s presence ושִׁבְחֲָךאֱֹלהֵ ֽינוּ מִ פִּֽ ינוּ ֹלא יָמוּשׁ לעוֹלָם וָעֶ ד, .lihyot lakhem leilohim. Ani Adonai eloheikhem As the psalmist sang: “ADONAI will reign forever; your God, Wherever God dwells ,As noted above . מִ �מּ ְ ק וֹ � מ וֹ � כִּי אֵל מֶ ֽלְֶך גָּ דוֹל וקָ דוֹש אָ ֽתָּ ה. O Zion, from generation to generation. Halleluyah!” the Kedushah combines two different prophetic בָּ רוְּך אַתָּ ה יהוה, הָאֵל הַקָּ דוֹשׁ. .Yimlokh Adonai l’olam, elohayikh tziyon l’dor vador, hal’luyah visions: that of Isaiah and ָברוְך ַא ָ תה יהוה, ַה ֶ מֽלֶ ְך ַהקדׁש ָ. :On Shabbat Shuvah we substitute From generation to generation we will declare Your greatness, that of Ezekiel. By placing . ִ תּ� ַ כּֽ �נְ ָ תּ� שׁ� ָ בּ� ַת ,We continue on the next page with the Fourth B’rakhah and forever sanctify You with words of holiness. Your praise these biblical verses side will never leave our lips, for You are God and Sovereign, by side, the Kedushah acknowledges both God’s immanence, a palpable presence, and God’s transcendence, the knowledge that the great and holy. Divine is beyond our understanding. Thus, we say “The whole world is filled with God’s glory,” and we then L’dor vador nagid godlekha, u-l’netzah|.| n’tzah|.|im k’dushat’kha nakdish, immediately praise God “wherever God dwells.” The relationship of God and humanity is manifested by a reciprocal call and .וְ ה וּ�א יַ שׁ� ֵ ְֽמִיע וּ� נv’shivh|.|akha eloheinu mi-pinu lo yamush l’olam va-ed, Will . . . proclaim ki El melekh gadol v’kadosh atah. response. On the one hand, God calls to us and we respond to that calling. At the same time, we call to God and God responds by bringing redemption. Barukh atah ADONAI, the Holy God. Literally, “a second time.” The first redemption was the exodus from Egypt. Much of Jewish . שׁ ֵ� נ י ת Yet againִ On Shabbat Shuvah we substitute: Barukh atah ADONAI, the Holy Sovereign. theology maintains the perspective that we exist between the promise of freedom announced in the exodus We continue on the next page with the Fourth B’rakhah, “You established Shabbat.” and its eventual fulfillment in the messianic era.

187 מוסף לשבת · עמידה shabbat · musaf service · the amidah Siddur Lev Shalem for Shabbat and Festivals 187 Copyright © 2016 by the Rabbinical Assembly A Meditation The following paragraph is said only when the entire Amidah is The following paragraph is said only when the entire Amidah is recited silently: You established Shabbat -A reverse alpha . תּ ִ � ַ�כּ ֽ נ תּ ָ� שׁ� ָ בּ� ְ ַת :recited silently betical acrostic celebrating אַּתָה קָ דֹו ש ושִמְ ָך קָ דׁש, אֱֹלהֵ ֽינוּ וֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ Shabbat. In one version it וקְ ד ִ ׁשים בכׇ ל־יום יהַ ל ֽלוָך ּסֶ ֽלָ ה. ;Holy are You and holy is Your name ]ואִ ֽ מּוֹתֵ ינוּ[, יַעֲ לֶה לפָנֶ ֽיָך holy ones praise You each day. concludes with the words זִכְ רוֹן אֲ בוֹתֵ ֽ ינוּ ]ואִ מּוֹתֵ ֽ ינוּ[ אָ ז מִ סּ ִ� י ַ ני נִ צְ טַ ו וּ� צִ ו וּ� ֵ יּ�י פְּ� עָ לֶ ֽ י הָ ָברוְך ַא ָ תה יהוה, הָאֵ ל ַה ָקדׁש. .Barukh atah ADONAI, the Holy God בִּ ימֵי קֶ ֽדֶ ם, םבּעׇמְדָ לפָנֶ ֽיָך it was at Sinai that“ , ָכּ� רָ א וּ� י On Shabbat Shuvah we substitute: On Shabbat Shuvah we substitute: You commanded its proper חַ בּ ְ צ וֹ ר ת קׇ דְ ֽ שֶׁ ָך . -service”—thus incorporat ָברוְך ַא ָ תה יהוה, ַה ֶ מֽלֶ ְך ַהקדׁש ָ. .Barukh atah ADONAI, the Holy Sovereign מָה רַ בָּה םאַהֲבָתָ לָ ְך, בַּהֲבִיאָ ם ing into the acrostic not לפָנֶ ֽיָך אֶ ת־קׇרְ בּ נוֹתֵיהֶ ם ִמ ֵ ּדי only the twenty-two letters שַׁ בָּ ת בּ שַׁ בָּ ת וֹ . Fourth B’rakhah: The Celebration of Shabbat For an alternate version of this b’rakhah, not centered of the Hebrew alphabet, ”For an alternate version of this b’rakhah, not centered on sacrifices, continue on the next page. but also the five “final אָ אנָ יהוה אֱֹלהֵ ֽינוּ, הַאֲצֵ ל on sacrifices, continue on the next page. letters—the ones that have עָ לֵ ֽינוּ מֵ רוּחָם רֽוּחַ ַ ּדֽעַ ת a distinct shape when they ִ ּת כַּ ֽ ְ נ תָּ שַׁ בָּ ת רָ צִ ֽ י תָ קׇ רְ בּ נוֹתֶ ֽיהָ , ויִרְאַ ת יהוה. shabbat and the Temple service appear as the last letter of .a word צִ וִּ ֽ י תָ פֵּ רוּשֶׁ ֽיהָ עִ ם סִ ּד וּ רֵ י נ סָ כֶ ֽ י הָ . כֵּן נִזְכֶּה למַ לֵּ א חוֹבוֹתֵ ֽ ינוּ מ עַ נּ גֶ ֽ י הָ ל עוֹלָ ם כָּ בוֹד יִ נְ חָ ֽ ל וּ , טוֹעֲמֶ ֽ ָיה חַ ִ ּיי ם זָ כוּ, You established Shabbat and desired its offerings. You לבִנְיַן אַרְ צ ָך וּלְ ִחּדוּשׁ בֵּ ית prescribed the details of its service and the order of the desired its offerings ַחֵ ּיֽינוּ, ויִתְ בָּר כוּ בָּ ֽנוּ כׇּ ל־ Although . רָ צִ ָֽ י תקׇ רְ ְ בּ� וֹ � ֶ ֽ תי נהָ ו גַ ם הָ אוֹהֲבִ ים דּ בָ רֶ ֽ י ָה ּג דֻ ָ לּ ה בָּ חָ ֽ ר וּ . libations. Those who take pleasure in Shabbat inherit slaughter and sacrifice מִ שְׁ פּ ח וֹ ת הָ אֲ דָ מָ ה . -would normally be consid אָ ז ִמ ִ ּסינַי נִצְטַוּוּ עָ לֶ ֽיהָוַתּ םצַוֵּ יהוה אֱֹלהֵ ֽינוּ ;Our God and God of our ances- eternal glory. Those who savor Shabbat truly merit life tors, may You call to mind our those who love its teachings have chosen to join in its ered a violation of the laws of Shabbat, God is pleased להַקְרִ יב בָּהּ קׇרְ בַּ ן מוּסַף שַׁ בָּת כָּרָ אוּי. ancestors as they appeared in Your holy Temple, in ancient greatness. ADONAI our God, it was at Sinai that You com- with this offering on Shab- times: how deep their love manded its observance and commanded our ancestors to bat—for the sacrifices are offered in the service of יהִי רָצוֹןמִ לּפָנֶ ֽיָך יהוה אֱֹלהֵ ֽינוּ וֵאֹלהֵ י .of You as they brought their offer an additional appropriate sacrifice on Shabbat offerings to You each Shab- God. (Jacob Emden) אֲ בוֹתֵ ֽ ינוּ ]ואִ מּוֹתֵ ֽ ינוּ[, הַמֵּשִׁ יב בָּנִ ים לִגְבוּלָ ם, ,bat. Please, Adonai our God May it be Your will, ADONAI our God and God of our Those who take pleasure grant us a similar spirit to be in The . מְ עַ ְ נּ� ֶ ֽ גי הָ in Shabbat שֶׁתַּעֲ לֵ ֽנוּ בשִׂמְחָ ה לאַרְ צֵ ֽנוּ ו ִתּטָעֵ ֽנוּ בִּגְבוּלֵ ֽנוּ, relation to You and in awe of ancestors, who restores their descendants to their land, to language of this paragraph ֶש ָםּׁש עָשׂוּ אֲ ֽ בוֹתֵ ינוּ ]ואִ ֽ מּוֹתֵ ינוּ[ לפָנֶ ֽיָך -You. May we fulfill our duty to lead us there in joy and to plant us in our borders, where is based on midrashim ward the rebuilding of Your holy our ancestors once offered to You their sacrifices: the daily interpreting the verse from אֶ ת־קׇרְ בּ נוֹתֵיהֶ ם, תּמִידִ ים כּסִדְרָ ם וּמוּסָפִ ים כּהִ לְכָתָ ם. land, renewing the wellsprings Isaiah: “If you call Shabbat of our lives, that we may ever be sacrifices in their proper order, as well as the additional a delight (oneg), Adonai’s ואֶ ת־מוּסַ ף יוֹם ַה ַ ּׁשבָּת הַ זֶּה עָ שׂוּ והִקְרִֽ יבוּ a blessing to all the peoples of offerings prescribed for holy days. Lovingly, the additional holy day honored . . . then לפָנֶ ֽיָך בּאַהֲבָה כּמִ צְוַתר צוֹנֶ ָֽך, כַּכָּ תוּב בּ ֽ תוֹרָתֶ ָך, .the earth Shabbat sacrifices were offered there as You commanded, you shall rejoice with —robert gordis .(Adonai...” (58:13–14 עַ ל ידֵ י מֹשֶׁה עַ ְב ֶ ָֽךּד מִ פִּי כבוֹדֶ ָֽך כָּאָ מוּר: fulfilling the words spoken in revelation and written down spoken in revelation וּבְ יוֹם ַה ַ ּׁשבָּת, שׁ נֵי כבָשִׂ ים בּנֵי שָׁ נָה תּמִ ימִ ם, :The Meaning of by Moses, your servant, in Your Torah ,More literally . מִ פּ ִ� י ְכ ב וֹ � דֶ ֽ ָך spoken by Your glory.” The“ וּשְׁ נֵי עֶשְׂ ֹרנִ ים ֽ סֹלֶת מִ נְחָ ה בּ לוּלָ ה ַב ֶ ּׁשֽמֶ ן ונִסְ כּוֹ. Sacrifices for the On Shabbat: two yearling lambs without blemish, together Book of Exodus describes ֹעלַת שַׁ בַּת בּשַׁ בַּ תּוֹ, עַ ל ֹעלַת הַתָּמִ יד ונִסְ כָּ הּ. Contemporary Believer with two-tenths of a measure of choice flour with oil mixed Most contemporaries under- in as a meal offering and with the proper libation—a burnt God’s “glory” (kavod), stand the demand for the return offering for every Shabbat, in addition to the daily burnt perhaps imagined as a We continue on page 189. of sacrifice metaphorically. It offering and its libation. dense cloud, descending may mean, as William James on Mount Sinai. A voice is offered, “the sacrifice of the We continue on page 189. heard through the cloud but God heart, the sacrifice of the inner is not seen. The liturgy follows ego.” Even traditionalists who believe in the efficacy of sacrifice might say that atonement for sin and the biblical text in putting a veil the soul’s purification, the aim of sacrifice, can be achieved through the overcoming of arrogance and between God’s revelation and the diminution of the ego. As Martin Buber expressed it, “Truly there is no cosmos for the human human understanding. being except when the totality is made home, a temple in which one offers one’s sacrifice.” . וּ�בי וֹ�ם הַ �שּׁ� ָבּ� ְ ַת On Shabbat —Admiel Kosman Numbers 28:9–10.

188a מוסף לשבת · עמידה 188a shabbat · musaf service · the amidah Siddur Lev Shalem for Shabbat and Festivals Copyright © 2016 by the Rabbinical Assembly The Gift of Shabbat Alternate blessing. Both the An Alternate An Alternate Rabbinical Assembly’s Siddur A Ḥasidic teaching: On Sim Shalom and the Israeli Shabbat, the hidden light Masorti Siddur Va’ani Tefillati have offered revisions of this ִ ּת כַּ ֽ ְ נ תָּ שַׁ בָּ ת , ר ו מַ ֽ מְ ָתּ ק דֻ ָ ּׁש ָת ה , צִ וִּֽי תָ ִפקּוּדֶ ֽיהָ , of the world is revealed. Fourth B’rakhah: The Celebration of Shabbat -b’rakhah emphasizing ele עֵ ֽ דֶ ן ס ָ גֻלּ ת ָך נָ תַ ֽ תָּ . מ עַ נּ גֶ ֽ י הָ ל עולָ ם כָּ בוד יִ נְ חָ ֽ ל וּ , The Dream of Redemption ments of universal redemption A Shabbat Meditation You established Shabbat, exalted its holiness, rather than the restoration טוֹעֲמֶ ֽ ָיה חַ ִ ּיי ם זָ כוּ, ו גַ ם הָ אוהֲבִ ים דּ בָ רֶ ֽ י ָה ּג דֻ ָ לּ ה בָּ חָ ֽ ר וּ . -prescribed its observance, bestowed it as Your treasured of Temple offerings. The ac בּ יוֹם שַׁ בָּ ת ֹקֽדֶ שׁ זֶ ה, companying prayers written by אָ ז מִ ִ ּסי נַ י ִנ ַ ּטע צִ יץ פּ דוּת לָ ֽנוּ ֽ וּלְעוֹלָמֶ יָך. .delight אַתָּה, אֱֹלהַי, צִ לִּ י, ,Simcha Roth and Ze’ev Kainan צֵ ל חוֹבֵק אֶ ת כּוּלִּ י Those who take pleasure in Shabbat inherit eternal glory; -under the direction of the edi גּוּפִי טשָׁ הבּמַעֲבֵ רוּחֲ ָך tors of this volume, follow in יהִי רָצוֹןמִ לּפָנֶ ֽיָך, יהוה אֱֹלהֵ ֽינוּ וֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ ;those who savor Shabbat truly merit life וִיהִי רָצוֹן שֶׁאֲקַ בֵּ ץ those who love its teaching have chosen to join in that tradition. This alternate rendering ]ואִ מּוֹתֵ ֽ ינוּ[, שֶׁ תּוֹלִיכֵ ֽנוּ לאַרְ צֵ ֽנוּ ו ִתּטָעֵ ֽנוּ בִּגְבוּלֵ ֽנוּ, רוּחֲ ָך בּקִרְ בִּ י its greatness. emphasizes Shabbat as a taste בִּתְמִ ימוּת וּבְשָׁ לוֹם בִּרְ נָנָ ה וּבְקוֹל שִׂמְחָ ה, למַ ֽעַ ן תִּהְ יֶה לִי מַ צְפֵּ ן For at Sinai the shoot of redemption was planted for us of redemption, and it sees the וּתְ כַוֵּן לִי דַרְ כִּ י -return to the land as an oppor מ לֵ אִ י ם אַ חֲ וָ ה ו אַ הֲ בָ ה . .and for the world כִּ י תִ גּֽעְ נָה רַ גְלַ י עוֹד tunity to fulfill the prophetic vision of redemption, in which נֵלֵ ְך דיַֽחַ בּ אוֹר פָּ נֶ ֽיָך, עֲ לֵי אֲדָ מוֹת the world will be characterized ונִחְ יֶה כֻלָּ ֽנוּ בּצֶ ֽדֶ ק וּבְמִשְׁפָּ ט, ,May it be Your will, Adonai our God and God of our ancestors הָ וָ ל ְ ֽ אָ האֵ לֵ ְך — On this day of rest, the that we may be led to our land, by peace and justice. בּ חֶ ֽ סֶ ד וּ בְ רַ חֲ מִ י ם , ,holy Shabbat You established Shabbat You are my shadow, and planted within our borders, in wholeness and in peace, -A reverse alpha תִּ .� ַ �כּֽנ תָּ� שׁ� ָבּ� ְַת וכֵן כָּ תוּב לעַ דיַ ֽ נבִיאֶ ָך: a shadow completely singing joyfully with voices of gladness, betical acrostic celebrating Shabbat, which concludes ֹלא יָרֵ ֽעוּ וֹלא יַשְׁחִֽ יתוּ בּכׇל־הַ ר קׇדְשִׁ י, .enveloping me. filled with love and friendship My body moves within with four of the five Hebrew Your spirit. May we walk together by the light of Your countenance, -letters that are written differ כִּי מָ לאָה הָאָ ֽרֶ ץ ּדֵעָה אֶ ת־יהוה, כַּמַּ ֽיִ ם ַלּיָם מ ַכ ִ ּסים. May it be Your will that I all of us living lives of righteousness and justice, ently when they occur at the והָ יָה לָ ְך יהוה ל אור עו לָםוֵאֹלהַ ֽיְִך לתִ פְאַ ְר ֵ תְך. gather Your spirit within love and compassion, end of a word. me . חַ ִ יּ�י ם ָז וּ� כso that You be my as Your prophet Isaiah proclaimed: truly merit life compass “There shall not be evil or destruction on My holy mountain, The fullness of life is only experienced when we develop our spiritual capacities. It is on Shabbat that we come pointing my way, for the world shall be filled with the knowledge of God, to understand what this fullness might contain, for on Shabbat we stand back to ponder, study, and pray; our as my feet again touch community gathers; we meet with friends and family; and we feel rested and sated. ground as the waters fill the sea.” Musaf is recited at the height of the day, when we experience ourselves .יְהִי רָ צ וֹ�ן מִ לּ�פָ ֶ נָֽיך May it be Your Willְ and I move on— “Thus shall Adonai be an eternal light for us, and your God as fully encompassed by Shabbat. Classically this was a time that stirred messianic yearnings, for the peaceful- —edward feld shall be your glory.” ness of this moment evoked dreams of a more permament peace. Based on prophetic visions of the future, this alternate b’rakhah expresses our own yearnings for a time when justice and compassion will reign, when the people Israel will be reconciled with one another and with the world, and when peace will be established—a lasting peace that is not merely a cessation of war and armed conflict, but a peace that brings joy to every inhabitant of the world and reflects the light of God shining on earth. According to Rav (3rd century, Babylonia), one should include in the Musaf Amidah some thought that was not expressed earlier in the Arvit or Shah|.|arit Amidah (Talmud of the Land of Israel, Berakhot 4:6). The prophets announce that the return to . ְבּ�רְ ָנ ָ נה וּ� ְ בק וֹ�ל שׂ�ִמְחָ ה SINGING JOYFULLY WITH VOICES OF GLADNESS Zion will be accompanied with song and shouts of joy. The language here resonates with Isaiah 51:3, “gladness and joy shall abide there . . . and the sound of music.” From Hosea 2:21. Hosea further declares (6:6): “For it is kindly . בּ�ְצֶֽדֶ ק וּ� ְ במִ שׁ ְ� פּ ָ � ט righteousness and justice love that I desire, not sacrifice; the knowledge of God more than burnt offerings.” .From Isaiah 11:9 ל ֹ א ָ י רֵ ֽ ע וּ� . There shall not be evil .From Isaiah 60:19 .וְ הָ ָי ה לָ ְך יהוה thus SHALL adonai

188b מוסף לשבת · עמידה 188b shabbat · musaf service · the amidah Siddur Lev Shalem for Shabbat and Festivals Copyright © 2016 by the Rabbinical Assembly What We Strive For All services continue here: All services continue here: Those who observe Shabbat shall rejoice The realm of mystery tells Those who observe Shabbat and call it a delight shall rejoice The Musaf . ִ י ְ שׂ�מְ ח � ְ במַ ְל כ � ְ תָך יִשְׂמ חוּ במַ לְ כוּת ָך שׁוֹמרֵי שַׁ בָּת וקֽ וֹראֵ י ֽ ֹענֶ ג, us, You live in a world full וּ וּ in Your sovereignty. The people who sanctify the seventh day liturgy here conceives of עַם מ ַקּדשֵׁי שׁבִיעִי, כֻּלָּם יִשְׂ בּעוּ ויִתְעַ נּ גוּ ִמּטוּבֶ ָֽך, .of light and life Shabbat as a symbol of the Know the great reality, shall all be fulfilled and shall delight in Your abundant good- world we hope to achieve: ו ַה ּׁשבִיעִי רָ צִֽ יתָ בּוֹ ו ִקּדַשְׁ תּוֹ, the richness of existence ness. You have loved the seventh day and sanctified it, calling a world at peace, in which that you always encounter. -we feel fulfilled and sati חֶ ְמ ַ ּדת יָמִ ים אוֹתוֹ קָרָ ֽ אתָ , זֵ ֽכֶ ר למַעֲשֵׂ ה ברֵאשִׁ ית. .it the most beloved of days, a symbol of the work of creation Contemplate its grandeur, ated with goodness. its beauty, its precision and Yism’h|.|u v’malkhut’kha shomrei shabbat v’korei oneg, am m’kadshei Our God and God of our אֱֹלהֵ ֽינוּ וֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ ]ואִ מּוֹתֵ ֽ ינוּ[, its harmony . . . sh’vi∙i, kulam yisbe’u v’yitangu mi-tuvekha, u-va-sh’vi∙i ratzita bo אֱ ל ֹ הֵ ֽ י וּ� וֵא ל ֹ הֵ י נ ancestors ר צֵ ה בִמְ נוּחָתֵ ֽ נוּ, .The perception that v’kidashto, h|.|emdat yamim oto karata, zeikher l’ma∙aseih v’reishit The . ֲא ב וֹ � ֵ ֽת י נ וּ� ] וְ ִא �מּ וֹ � ֵ ֽת י נ וּ� [ dawns on a person to see blessing culminates in aקַדּשֵׁ נוּֽ בּמִ צְ ֺותֶ ֽ יָך, ותֵן חֶ לְקֵ ֽ נוּ בּ תֹורָתֶ ֽ ָך, .the world not as finished, Our God and God of our ancestors, embrace our rest but as in the process of Make us holy through Your mitzvot and let the Torah be our series of requests, all of a .nature שַׂ spiritualבּעֵ ֽנוּ מִ טּוּבֶ ָֽך, ֽ ושַׂמּחֵ נוּ בִּישׁוּעָתֶ ֽ ָך, ,continued becoming portion. Fill our lives with Your goodness and gladden us with ascending, developing— Gladden us with Your רוטַהֵ לִבֵּ ֽנוּ לעׇבְדּ ָך בֶּאֱמֶ ת, this changes him from ַ שׂ� �מּ ְחֵ ֽ וּ� נYour deliverance. deliverance being “under the sun” to In the Sephardic . ִ בּ�י שׁ � וּ� ָע ֶ ֽ תָך והַ נְחִ ילֵ ֽנוּ יהוה אֱֹלהֵ ֽינוּ הבּאַהֲבָ וּבְרָצוֹן שַׁ בַּת ֽ קׇדְשֶׁ ָך, ,Kad’sheinu b’mitzvotekha v’ten h|.|elkeinu b’toratekha being “above the sun,” sabeinu mi-tuvekha v’samh|.|einu bishuatekha, version of this prayer, we ויָנֽ וּחוּ בָ הּ יִשְׂרָאֵל מ ַקּדשֵׁי ֽ שׁמֶ ָך. from the place where there ask that God “gladden our is nothing new to the place v’taheir libeinu l’ovd’kha be-emet. -Simi .(וְ ַ שׂ��מַּ ח נַפְ שׁ ֵ ֽ�נ וּ�) ”soul בָּ רוְּך אַתָּ ה יהוה, מ ַק ֵ ּדשׁ ַה ַ ּׁשבָּ ת. ,where there is nothing old larly, Rav Amram’s siddur where everything takes (9th century) has the word on new form. The joy of Purify our hearts to serve You truly. “heart.” God’s deliverance is heaven and earth abides seen as a spiritual victory. in him as on the day they ADONAI our God, lovingly and willingly grant that we inherit grant that we inherit ר צֵ ,ה יהוה אֱֹלהֵ ֽינו, ב ַע מָך ִישְרָאֵ ל ובִתְ ִפלָתָ ם, were created . . . Your holy Shabbat, that the people Israel, who make Your Shabbat is seen .וְ ַה ְ נחִ י לֵ ֽ נ וּ� ו ָהשֵב אֶ ת־הָעֲ בודָ ה לִדְ בִ יר ֵ ב ֽ יתֶ ָך, .In every corner where name holy, may find rest on this day you turn, you are dealing as a gift. Barukh atah ADONAI, who makes Shabbat holy. Intimacy . רְ צֵ ה embrace ותְ ִפלָתָ ם באַהֲבָ ה ת ַק ֵ בל ברָ צון, ;with realities that have life with God, a sense of God’s ותְהִ י לרָ צון תָמִ יד עֲ בודַ ת ִישְרָאֵ ל ַע ֶֽ מָך. -you always perform conse quential acts, abounding closeness and embrace, an existential realization that ותֶחֱ זֶ ֽינָה עֵ ינֵ ֽינו בּוב ָך לצִ ּיון ברַחֲמִ ים. with meaning and with the preciousness of vibrant Fifth B’rakhah: The Restoration of Zion we are not alone—these are the answers to our ָברוְך ַא ָ תה יהוה, ַהמַחֲ זִ יר שכִ ינָ תו לצִ ּיון. life. In everything you do, ADONAI our God, embrace Your people Israel and their you encounter sparks full prayer. Restore worship to Your sanctuary. May the prayers prayers, not the specific ful- of life and light, aspiring fillment of a verbal request. to rise toward the heights. of the people Israel be lovingly accepted by You, and may our (Bradley Shavit Artson) You help them and they service always be pleasing. May our eyes behold Your compas- help you . . . restore worship to Your sanctuary ,In exile .וְהָ שׁ ֵ�ב אֶ ת־הָ עֲ ב וֹ�דָ ה לִ דְ ִ ביר ֵבּ�י ֶ ֽ תָך .The time that is an sionate return to Zion uninterrupted Sabbath Barukh atah ADONAI, who restores Your Divine Presence to our relationship with God cannot be on which eternal peace Zion. fulfilled. Yearning for the restoration shines, is the day when, by of the Temple expresses the wish for a the nature of its creation, more direct relationship with God. there pulsates a continued thrust for newness. It needs no end, no termina- tion. It is the choicest of days, an ornament of beauty, the source of all blessings. —ABRAHAM ISAAc KOOK (translated by Ben Zion Bokser)

189 מוסף לשבת · עמידה shabbat · musaf service · the amidah Siddur Lev Shalem for Shabbat and Festivals 189 Copyright © 2016 by the Rabbinical Assembly Thanksgiving When the Amidah is recited silently, we read the following paragraph. the sixth b’rakhah. The Sixth B’rakhah: Gratitude for Life and Its Blessings When the Amidah is chanted aloud, the leader reads this paragraph penultimate b’rakhah of How great my joy that I When the Amidah is recited silently, we read the following paragraph. as the congregation reads the next passage. the Amidah has two ver- dwell with You— When the Amidah is chanted aloud, the leader reads this paragraph sions. The first is recited and thinking of You, my as the congregation reads the next passage. b during the silent Amidah, מֹודִ ים אֲ נַֽחְ נוּ לָ ְך,שָׁאַתָּ ההוּא יהוה אֱֹלהֵ ֽינוּ וֵאֹלהֵ י .troubles flee or by the leader when the For Your love and kindness a Amidah is recited aloud אֲ בוֹתֵ ֽ ינוּ ]ואִ מּוֹתֵ ֽ ינוּ[ לעוֹלָם וָעֶ ד. צוּר ַחֵ ּיֽינוּ מָ גֵן יִשְׁעֵ ֽנוּ We thank You, for You are ever our God and the God of our I owe so much, ancestors; You are the bedrock of our lives, the shield that by the leader. This version אַתָּ ההוּא ל דוֹר וָ דוֹר. נוֹדֶ הלָּך רוּנְסַפֵּ תּהִ ֽ לָּתֶ ָך, עַ ל ַחֵ ּיֽינוּ but all I can offer are reflects on the miracles of prayers recited thank- protects us in every generation. We thank You and sing Your daily life. When the Ami- הַמּ סוּרִ ים בּיָדֶ ָֽך לועַ נִשְׁ ֽ מוֹתֵ ינוּ הַפּ קוּדוֹת לָ ְך, ועַ ל ִנ ֶֽ ּסיָך .fully praises—for our lives that are in Your hands, for our souls that dah is recited out loud, the congregation accompanies שֶׁ בּכׇ ל־יוֹם עִמָּ ֽ נוּ, ועַ לנִפְ ל אוֹתֶ ֽ יָך ו ֽ טוֹבוֹתֶ יָך שֶׁ בּכׇל־עֵ ת, Heavens cannot contain are under Your care, for Your miracles that accompany us each the leader with a different עֶ ֽרֶ ב וָ ֹב רֽקֶ וצׇהְׇרָ ֽיִ ם. ◀ ַהּטוֹב, כִּיֹלא כָ לֽוּ ֽ רַחֲמֶ יָך, You; day, and for Your wonders and Your gifts that are with us each how could my ideas? moment—evening, morning, and noon. version of the blessing, one that remarks on the very והַמרַחֵ ם, כִּ י ֹלא תַ ֽמּוּ חֲסָדֶ ֽ יָך מֵ עוֹלָם קִ וִּֽינוּ לָ ְך. Teach me what may please You, ▶ You are the one who is good, whose mercy is never-ending; ability to give thanks. The that I may do what to You central idea it expresses is the one who is compassionate, whose love is unceasing. We This paragraph is recited by the congregation when the full Amidah is repeated is dear. modim anah|.|nu lakh . . . al have always placed our hope in You. by the service leader, by custom remaining seated and bowing slightly. Take my praise as a rightful she-anah|.|nu modim lakh, b we thank You for the“ מוֹדִ ים אֲ נַֽחְ נוּ לְָךשָׁאַתָּ ההוּא יהוה אֱֹלהֵ ֽינוּ וֵאֹלהֵ י offering, This paragraph is recited by the congregation when the full Amidah consider it as sacrifices is repeated by the service leader, by custom remaining seated and ability to thank You.” The prayer may be understood אֲ ֽ בוֹתֵ ינוּ ]ואִ ֽ מּוֹתֵ ינוּ[, אֱֹלהֵי כׇ ל־בָּשָׂ ר, יוֹצרֵ ֽ נוּ, יוֹצֵ ר .of old bowing slightly. -as an expression of ap בּרֵאשִׁ ית. בּרָ כוֹת והוֹדָ אוֹת לשִׁמְ ָך הַגָּ דוֹל והַקָּ דוֹשׁ, Pure of Vision, open Your a preciation for being part עַל שֶׁהֶחֱ יִ יתָ ֽ נוּ ו ִקּיַמְתָּ ֽ נוּ. כֵּ ן תּ ַחֵ ּיֽנוּ וּתְ ַקּימֵ ֽ נוּ, ותֶאֱ סוֹף eyes to my suffering, We thank You for the ability to acknowledge You. You are let Your light illumine our God and the God of our ancestors, the God of all flesh, of a religious tradition that -values gratitude. More radi גָּ ֻלּיוֹתֵ ֽ ינוּ לחַצְ רוֹת קׇדְשֶׁ ֽ ָך, לִשְׁ מוֹר ֽ חֻקֶּ יָך ולַעֲ שׂוֹת ר צוֹנֶ ָֽך, what I fail to see. our creator, and the creator of all. We offer praise and blessing Let Your kindness and love cally, this prayer may be un- וּלְעׇ ְב ָךּד בּלֵבָב שָׁ לֵם, עַל שֶׁאֲ נַֽחְ נוּ מוֹדִ ים לָ ְך. to Your holy and great name, for granting us life and for favor me. derstood as expressing the thought that our prayers בָּ רוְּך אֵל הַהוֹדָ אוֹת. -Let them cover my sins, sustaining us. May You continue to grant us life and sus that they not be seen. tenance. Gather our dispersed to Your holy courtyards, that may be addressed to God, On Ḥanukkah we add Al Hanissim on page 430. but God is the Source of And as Your name is held we may fulfill Your mitzvot and serve You wholeheartedly, All—even the prayers we ועַ ל ֻכ ָ לם יִ ְתבָרַ ְך ו יִתְ רומַ ם שִמְ ָך מַ ְל ֵ כֽנו ָ תמִ יד ל עולָ ם וָעֶ ד. ,in my heart, carrying out Your will. May God, the source of gratitude speak. The very ability to may my spirit in Your be praised. thank is thus a manifesta- וכְ ת בו לחַ ּיִ ים טובִ ים כל־בנֵי ברִ ֽ יתֶ ָך. hands be. On Shabbat Shuvah we add: ׇ On Ḥanukkah we add Al Hanissim on page 430. tion of the presence of God —Solomon Ibn Gabirol within us. ו ֹכל הַ ַחִ ּיים יוֹדֽ וָּך ֶ ּסֽלָ ה, ,For all these blessings may Your name be praised and exalted Our . מ וֹ � דִ י ם We thank You וִיהַ ל לוּ אֶ ת־שִׁמְ ָך בֶּאֱמֶ ת, .Thanksgiving our sovereign, always and forever The older we get, the gratitude is expressed in On Shabbat Shuvah we add: universal terms, without הָאֵ ל ישׁוּעָתֵ ֽ נוּ ועֶזְרָתֵ ֽ נוּ סֶ ֽלָ ה. greater becomes our And inscribe all the people of Your covenant for a good life. reference to Jewish particu- inclination to give thanks, b larity. Here we reflect on בָּ רוְּך אַתָּ ה יהוה, ַהּטוֹב שִׁמְ ָך וּלְָך נָאֶ ה ל הוֹדוֹת. .especially heavenwards We feel more strongly than May all that lives thank You always, and faithfully praise Your the very basis of life itself. we could possibly have name forever, God of our deliverance and help. God’s wonders are found in the cycles of the planets, ever felt before that life is a Barukh atah ADONAI, Your name is goodness and praise of a gift. . . . the rhythm of the seasons, the resurgence of But we also feel, again You is fitting. life. We may come to realize that gratitude is and again, an urge to thank a self-creating blessing: the more we cultivate our fellow, even if he or she has not done anything special for us. For gratitude, the more we are aware of all that we what, then? For being truly present when we are together; for opening receive for which we may be grateful, the more his eyes, and not mistaking me for someone else; for opening her ears, we blossom as human beings. (Bradley Shavit and listening carefully to what I had to say to her; indeed, for opening Artson) up to me what I really wanted to address—a securely locked heart. —Martin Buber (adapted)

190 מוסף לשבת · עמידה shabbat · musaf service · the amidah Siddur Lev Shalem for Shabbat and Festivals 190 Copyright © 2016 by the Rabbinical Assembly below. The Priestly Blessing ִ �שׂים שׁ ָ � וֹל�ם Peace During the silent Amidah, we continue with Seventh B’rakhah: Prayer for Peace When the Amidah is repeated, the leader recites the Birkat Kohanim. (Numbers 6:24–26) was שַׁאֲ לוּ שׁ לוֹם י רוּשָׁ לָֽיִ ם recited by the priests at the אֱ ֹלהֵ ֽינוּוֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ ]ואִ מּוֹתֵ ֽ ינוּ[, .During the silent Amidah, we continue with “Grant Peace,” below When the Amidah is repeated, the leader recites the Priestly Blessing. conclusion of every Temple יִ שְׁ לָ ֽ י וּ ֹא הֲ בָ יִֽ ְך. service at which the people בָּ ר כֵ ֽ נ וּ בַּ בּ רָ כָ ה הַ מ שֻׁ לֶּ ֽ שֶׁ ת יהִי שָׁ לוֹם בּחֵ ילְֵך שַׁ לְוָ ה ,Our God and God of our ancestors, bless us with the threefold assembled. In the Hebrew אַ בּ רְ נ מ וֹ ֽ י תָ ִ ְך . it begins with the word בַּ תּוֹרָה הַכּ תוּבָה עַ ל ידֵ י מֹשֶׁה עַ ְב ֶֽ ּדָך, blessing of the Torah written by Moses Your servant, recited by ל מַ ֽ עַ ן אַ חַ י ו רֵ עָ י אֲ דַ בּ רָ ה (for blessing (y’varekh’kha הָאֲ מוּרָה מִ פִּי אַהֲ ֹרן וּבָנָ יו, ֹכּהֲ נִ ים, עַם ק ֽ דוֹשֶׁ ָך, כָּאָ מוּר: Aaron and his descendants, the kohanim, the consecrated priests of Your people: and ends with the word for נָּא שָׁ לוֹם בָּ ְך. peace (shalom). The style יבָרֶ כְ ָך יהוה ֽ ויִשְׁמרֶ ָך. כֵּן יהִי רָ צֹון. למַ ֽעַן בֵּ ית יהוה אֱֹלהֵ ֽינוּ May ADONAI bless and protect you. of the blessing is expansive, ריָאֵ יהוה פָּ נָ יו אֵ לֶ ֽיָך וִיחֻ ֶ נּ ָֽךּ. כֵּן יהִי רָ צֹון. האֲבַקְשָׁ טוֹב לָ ְך. Pray for the peace of So may it be God’s will. Ken y’hi ratzon. spreading outward: the first line contains three words; יִשָּׂ איהוה פָּ נָ יואֵ לֶ ֽיָך םויָשֵׂ לָך שָׁ לוֹם. כֵּן יהִי רָ צֹון. Jerusalem. May ADONAI’s countenance shine upon you the second line, five; and May those who love her be and may ADONAI bestow kindness upon you. the last line, seven. The text tranquil; Ken y’hi ratzon. So may it be God’s will. of the Priestly Blessing has שִׂ ים שָׁ לֹום בָּעוֹלָ ם טוֹבָ ה וּבְרָ כָ ה, may there be peace on May ADONAI’s countenance be lifted toward you your ramparts, been found on silver amu- and may ADONAI grant you peace. lets in Jerusalem that date ןחֵ וָחֶ דֽסֶ ורַחֲמִ ים עָ לֵ ֽינוּ ועַל כׇּל־יִשְׂרָאֵל ֽ עַמֶּ ָך. .tranquility in your citadels Ken y’hi ratzon. from the 7th century B.C.E., בָּר כֵ ֽנוּ אָבִֽ ינוּ כֻּלָּ ֽנוּ דכּאֶחָ בּ אוֹר פָּ נֶ ֽיָך, .For the sake of my friends So may it be God’s will and my kin the only known inscription of a biblical text predating כִּי ב אוֹר פָּ נֶ ֽיָך נָתַ ֽתָּ לָּ ֽנוּ, יהוה אֱֹלהֵ ֽינוּ, ,I pray for peace. Grant peace to the world, goodness and blessing, grace, love For the sake of the house the Babylonian exile. and compassion, for us and for all the people Israel. Bless us, . וִ י חֻ נּ ֽ�ָ ךּ� bestow kindnessֶ תּוֹרַ ת ַחִ ּיים ואַהֲבַת חֶ ֽסֶ ד, ,of Adonai our God This phrase is open to at וּצְדָקָ ה וּבְרָ כָה ורַחֲמִ ים ו ַחִ ּיים ושָׁ לוֹם. I seek your welfare. our creator, united as one with the light of Your presence; by Sha·alu sh’lom yerushalayim that light, ADONAI our God, You have given us a guide to life, least two interpretations: yishlayu ohavayikh. ,that God be kind to you ו טוֹב בּעֵ ינֶ ֽיָך לבָרְֵך אֶ ת־עַמּ ָך יִשְׂרָאֵ ל the love of kindness, generosity, blessing, compassion, life, and Y’hi shalom b’h|.|eilekh shalvah or that God grant you the capacity for kindness. The תבּכׇל־עֵ וּבְכׇל־שָׁעָה בִּשְׁ ֽ לוֹמֶ ָך. b’arm’notayikh. peace. May it please You to bless Your people Israel at every L’ma·an ah|.|ai v’rei·ai adabrah na season and at all times with Your gift of peace. On Shabbat Shuvah we recite the following latter interpretation is shalom bakh. attested to by the midrash: L’ma·an beit Adonai eloheinu Sim shalom ba-olam tovah u-v’rakahah, h|.|en va-h|.|esed v’rah|.|amim, paragraph, in place of the line that follows it: “May God grant you the avakshah tov lakh. aleinu v’al kol yisrael amekha. Bar’kheinu avinu kulanu k’eh|.|ad understanding to be kind בּסֵ ֽפֶ ר ַחִ ּיים, בּרָ כָה, ושָׁלוֹם, וּפַרְ נָסָ ה טוֹבָ ה, to one another” (Numbers זָּנִ כֵ רו נִ כָּ תֵ ב ל פָ ֽ ינֶ ָך, אֲ נַֽחְ נוּ וכׇל־עַמּ ָך בֵּ ית יִשְׂרָאֵ ל, Psalm 122:6–9 b’or panekha, ki v’or panekha natata lanu, Adonai eloheinu, torat— h|.|ayim v’ahavat h|.|esed, u-tzedakah u-v’rakhah v’rah|.|amim v'h|.|ayim Rabbah 11:6). ל ַחִ ּיים טוֹבִ ים וּלְשָׁ לוֹם. v’shalom. V’tov b’einekha l’varekh et am’kha yisrael b’khol eit . שׂ�ִים שׁ�ָלוֹ�ם Grant peace u-v'khol sha∙ah bishlomekha. The final blessing of the בָּ רוְּך אַתָּ ה יהוה, עוֹשֵׂ ה ַה ָ ּׁשלוֹם. Amidah is a prayer for -peace. There are, how בָּ רוְּך האַתָּ יהוה, הַמ בָרְֵך אֶ ת־עַ מּוֹ יִשְׂרָאֵ ל ַבּ ָ ּׁש לוֹם. ,On Shabbat Shuvah we recite the following paragraph in place of the line that follows it: ever, two versions of this When the Amidah is recited aloud by the leader, we continue with Kaddish May we and the entire house of Israel be called to mind and blessing; this particular Shalem on page 203. inscribed for life, blessing, sustenance, and peace in the Book of Life. version is recited only when the kohanim would have Barukh atah Adonai, who brings peace. traditionally ascended the bimah to bless the congregation. The words sim shalom, “grant peace,” are Barukh atah ADONAI, who blesses Your people Israel with peace. related directly to the conclusion of Birkat Kohanim, When the Amidah is recited aloud by the leader, we continue with Kaddish the Priestly Blessing: “May God grant you peace.” Shalem on page 203. Additionally, the paragraph speaks of the light of God’s face as bestowing blessing, a metaphor taken directly from the Priestly Blessing. The midrash says that God’s name is peace (Sifrei Numbers 42), and the Priestly Blessing looks to God bestowing on us the almost-divine ability to extend peace and kindly love to others.

191 מוסף לשבת · עמידה shabbat · musaf service · the amidah Siddur Lev Shalem for Shabbat and Festivals 191 Copyright © 2016 by the Rabbinical Assembly One opinion . אֱ ל ֹ הַ י The Way to God The silent recitation of the Amidah concludes with a personal prayer The silent recitation of the Amidah concludes with a personal prayer My God or one of the following: or one of the following: voiced in the Babylonian Talmud states that every א There are three starting -Amidah must be accompa א points of contemplation nied by a personal prayer אֱֹלהַ י, נ צֹור לֹונִי מֵרָ ע, ְ ׂשפָתַי מִ ַּד ֵ בר מִרְמָ ה, ולִמְקַ ללַ י .about God; three trails that My God, keep my tongue from evil, my lips from deceit lead to God. The first is the Berakhot 29b). This prayer) נַ ְפ ִ יש תִ ּדֹם, ונַ ְפ ִ שי כֶעָפָ ר ַל ֹכל תִהְ יֶה. פתַ ח ִל ִ בי בתו ֽ רָתֶ ָך, .Help me ignore those who would slander me way of sensing the pres- is offered by the Babylonian Talmud (Berakhot 17a) as ובְמִ צְ תֶ ֽ יָך תִרְ ּדוף נַ ְפ ִ שי. וכׇל־הַ חׁשבִ ים עָ לַי רָעָ ה, .ence of God in the world, Let me be humble before all in things; the second is Open my heart to Your Torah, that I may pursue Your mitzvot. an example; it is attributed the way of sensing God’s to Mar son of Ravina (4th מ הֵרָה הָפֵ ר עֲצָתָ ם וקַ לְקֵל מַ ֲח ַ ש ְב ָ תם. ֲע ֵ שה למַ ֽעַ ן ש ֽ מֶ ָך, presence in the Bible; the Frustrate the designs of those who plot evil against me; century). ֲע ֵ הש למַ ןֽעַ ימִ ינֶ ָֽך, ֲע ֵה שלמַ ֽעַן ֽ קדֻּׁשָתֶ ָך, ֲע ֵ שה למַ ֽעַ ן .third is the way of sensing nullify their schemes . יִהְי ּו ְ ל רָ צ ֹ ו ן May the words ֹו ֽ רָתֶ ָך. למַ ֽעַ ן יֵחָ ל צ ןו ֽ ידִידֶ יָך, הׁש הִֽיעָ ימִ ינָך וַעֲ נֵ ֽנִ י. ,God’s presence in sacred Act for the sake of Your name, act for the sake of Your triumph deeds. These three ways Psalm 19:15. Rabbi Yoh|.|anan are intimated in three act for the sake of Your holiness, act for the sake of Your Torah. (3rd century, the Land of Israel) recommended that יִהְ יו לרָ צון אִמְרֵ י פִי והֶגְ יון ִל ִ יב לפָנֶ ֽיָך, יהוה צורִ י ו גואֲ לִ י. .Biblical passages: Answer my prayer for the deliverance of Your people Some have the custom of taking three steps backward and bowing at the Amidah conclude with “Lift up your eyes on May the words of my mouth and the meditations of my heart high and see, Who the conclusion of the Amidah, as if exiting the court of a sovereign. this verse (Talmud of the created these?” (Isaiah be acceptable to You, ADONAI, my rock and my redeemer. Land of Israel, Berakhot .(4:4 ֹע ֶ שה ָ שלום בִמְ רומָ יו, הוא יַ ֲע ֶ שה ָ שלום עָ לֵ ֽינו 40:26) Some have the custom of taking three steps backward and bowing at the A prayer of . ַ כּ ֽ ִ ני ז Grantֵ ועַ ל ׇ כ ִל־ישְרָאֵ ל ]ועַ ל ׇכל־יׁשבֵי תֵ בֵל[, ואִמְ רו אָמֵ ן. .I am the Lord thy God.” conclusion of the Amidah, as if exiting the court of a sovereign“ (Exodus 20:2) May the one who creates peace on high bring peace to us and Nah|.|man of Bratzlav, translated by Jules Harlow. ב .We shall do and we shall to all Israel [and to all who dwell on earth]. And we say: Amen“ ַז ֵ ֽ כנִ י לשִמְחָ ה וחֵ רות ֶ של ַש ָ בת, לִטְ ֹעם טַַֽעַ ם ֽ ֹענֶ ג ַש ָ בת (hear.” (Exodus 24:7 בֶאֱמֶ ת. ַז ֵ כֽנִ י ֶשלֹא יַעֲ לֶה עַ ל ִלבִי עַצְ בות ביום ַש ַ בת ב -These three ways cor respond in our tradition Grant me the liberating joy of Shabbat, the ability to truly ֽ ֹק ֶדש. ַש ֵ מֽחַ נֶ ֶֽפש מש ֽ ָרתֶ ָך, ִיכ אֵ לֶ ֽיָך אֲ דֹנָי נַ ְפ ִ שי ֶא ָ שא. to the main aspects of religious existence: wor- taste its delights. May my heart not be weighed down by עׇזְרֵ ֽנִי להַ ְרֹות בתַעֲ נוגֵ י ַש ָ בת, ולְהַ ְמ ִ שיְך ַהשִמְחָ ה ֶ של ship, learning, and action. sorrow on this holy Shabbat. Fill the soul of Your servant with The three are one, and we gladness—for to You, ADONAI, I offer my entire being. Help ַש ָ בת ל ֵ ֽש ֶ שת ימֵ י הַ חול. ֹודִ יעֵ ֽנִ י ֹאֽרַח חַ ּיִ ים, ֽ שֹבַ ע must go all three ways to שמָ חות אֶ ת־ ָ פנֶ ֽיָך, נעִ ימות ִ בימִ ינָך נֶ ֽצַ ח. reach the one destination. me to increase the joys of Shabbat and to extend its joyful For this is what Israel dis- spirit to the other six days of the week. Show me the path of covered: the God of nature life, that I may be filled with the joy of being in Your presence, יִהְ יו לרָ צון אִמְרֵ י פִי והֶגְ יון ִל ִ יב לפָנֶ ֽיָך, יהוה צורִ י ו גואֲ לִ י. is the God of history, and the way to know God is to the delight of being close to You forever. do God’s will. Some have the custom of taking three steps backward and bowing at May the words of my mouth and the meditations of my heart —Abraham Joshua the conclusion of the Amidah, as if exiting the court of a sovereign. ֹע ֶ שה ָ שלום בִמְ רומָ יו, הוא יַ ֲע ֶ שה ָ שלום עָ לֵ ֽינו .Heschel be acceptable to You, ADONAI, my rock and my redeemer Some have the custom of taking three steps backward and bowing at the ועַ ל ׇ כ ִל־ישְרָאֵ ל ]ועַ ל ׇכל־יׁשבֵי תֵ בֵל[, ואִמְ רו אָמֵ ן. .conclusion of the Amidah, as if exiting the court of a sovereign May the one who creates peace on high bring peace to us and to all Israel [and to all who dwell on earth]. And we say: Amen. When the Amidah is to be repeated aloud, we turn back to page 185. Yihyu l’ratzon imrei fi v’hegyon libi l’fanekha, Adonai tzuri v’go∙ali. Otherwise, we continue with Kaddish Shalem on page 203. An individual praying without a minyan may turn to Ein Keiloheinu, page 204. Oseh shalom bimromav hu ya∙aseh shalom aleinu v’al kol yisrael [v’al kol yosh’vei teiveil], v’imru amen.

When the Amidah is to be repeated aloud, we turn back to page 185. Otherwise, we continue with Kaddish Shalem on page 203. An individual praying without a minyan may turn to Ein Keiloheinu, page 204.

192 מוסף לשבת · עמידה shabbat · musaf service · the amidah Siddur Lev Shalem for Shabbat and Festivals 192 Copyright © 2016 by the Rabbinical Assembly מוסף לשבת ראש חודש: עמידה The Musaf Amidah for Shabbat Rosh Ḥodesh

A Prayer for A transliteration of the opening b’rakhot of the Amidah may be found on A transliteration of the opening b’rakhot of the Amidah may be found on ROSH HODESH. Since bibli- page 466. page 466. cal times, Rosh Hodesh has Rosh H|.|odesh been celebrated as a holi- When a minyan is present, some communities repeat the Amidah after it is When a minyan is present, some communities repeat the Amidah after it is re- Life is a mystery. How did day. The Book of Samuel recited silently; in others, the leader recites the first three blessings (including cited silently; in others, the leader recites the first three blessings (including the we come to be, here and notes it as a time of a cel- the Kedushah) aloud and the Amidah is then recited silently. The sign a Kedushah) aloud and the Amidah is then recited silently. The sign b indicates now? What is the meaning ebratory meal (1 Samuel indicates the places to bow. The Amidah concludes on page 202. the places to bow. The Amidah concludes on page 202. of our lives? What are we 20:18); the Book of Kings, as to make of the circum- a time when people would Leader: Leader: visit the prophet (2 Kings ]כִּי שֵׁ ם יהוה אֶקְרָא, הָ בוּ ֹג לֽדֶ לֵאֹלהֵ ֽינוּ. [ [.stances of our lives—our [ As I proclaim the name Adonai, give glory to our God and the prophet ;(4:23 אֲ דֹנָי שׂ יפָתַ תִּ פְתָּ ח, יוּפִ יַגִּ יד תּהִ ֽ לָּתֶ ָך. .joys, our sadness? In prayer Adonai, open my lips that my mouth may speak Your praise we try to penetrate that Amos notes it as a day of mystery, to find mean- First B’rakhah: Our Ancestors With Patriarchs and Matriarchs: With Patriarchs: rest, when businesses were ing, to rediscover how we With Patriarchs: With Patriarchs and Matriarchs: closed (8:5). In some ways, & בָּ ר וּ ְך אַתָּ ה יהוה, & בָּ ר וּ ְך אַתָּ ה יהוה, ,ought to live out our days a a the Torah gives it a status equal to the Pilgrimage אֱֹלהֵ ֽינוּ וֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ, אֱֹלהֵ ֽינוּ וֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ ,how we may walk in the Barukh atah Adonai, Barukh atah Adonai world directed on our path our God and God of our our God and God of our Festivals and decrees extra אֱֹלהֵי אַבְרָהָם, אֱֹלהֵ י ]ואִ ֽ מּוֹתֵ ינוּ[, אֱֹלהֵי אַבְרָהָ ם, .by God’s light ancestors, ancestors, sacrifices to be brought on Rosh Hodesh—the same as יִצְחָ ק, וֵאֹלהֵ י יַעֲ ֹקב, הָאֵ ל יאֱֹלהֵ יִצְחָ ק, וֵאֹלהֵ י יַעֲ ֹקב, ,When we begin to pray we first of all acknowledge God of Abraham, God of God of Abraham, God of are brought on the festivals of Pesah|.| and Shavuot—and הַגָּ דוֹל הַגִּ בּוֹר והַ נּוֹרָ א, אֱֹלהֵי שָׂרָה, אֱֹלהֵי רִ בְקָ ה, ,that mystery. The meta- Isaac, and God of Jacob, Isaac, and God of Jacob phor of the new moon of- great, mighty, awe-inspiring, God of Sarah, God of the sounding of trumpets, as on festivals (Numbers אֵל עֶ לְ יוֹן, גּוֹמֵל חֲסָדִ ים אֱֹלהֵי רָחֵ ל, וֵאֹלהֵ י לֵאָ ה, fers insight. For a moment .(10:10 טוֹבִ ים, וקוֹנֵה הַ ֹכּל, הָאֵל הַגָּ דוֹל הַגִּ בּוֹר והַ נּוֹרָ א, ,the moon disappears, but transcendent God, Rebecca, God of Rachel it soon reappears as a sliver who acts with kindness and God of Leah, The Hebrew calendar of light. Prayer, in talmudic -was fixed by visual attesta ו זוֹכֵר חַסְדֵ י אָ בוֹת, אֵל עֶ לְ יוֹן, גּוֹמֵל חֲסָדִ ים ,and love, and creates all, great, mighty, awe-inspiring thought, is quintessentially tion of a new moon, and the Mishnah records the וּמֵ בִיא גוֹאֵ ל לִבְנֵי בנֵיהֶ ם טוֹבִ ים, וקוֹנֵה הַ ֹכּל, ו זוֹכֵ ר ,silent prayer. In prayer, we who remembers the loving transcendent God simultaneously plumb the deeds of our ancestors, who acts with kindness care, the rituals, and the למַ ֽעַן שׁ מוֹ בּאַהֲבָ ה. חַסְדֵי אָ בוֹת ]ואִמָּ הוֹת[, unspoken depths of our and who will lovingly bring a and love, and creates all, ceremonies that took place in relation to the sighting מֶ ֽלֶ ְך עוֹזֵר וּמוֹשִֽׁיעַ וּמָ גֵ ן. וּמֵ בִיא גוֹאֵ ל לִבְנֵי בנֵיהֶ ם lives and place ourselves before the silence of the redeemer to their children’s who remembers the loving of the new moon. Since the b 4th century, though, the למַ ֽעַן שׁ מוֹ בּאַהֲבָ ה. ,universe. We speak into children for the sake of deeds of our ancestors בָּ רוְּך אַתָּ ה יהוה, the void, which we hope is calendar has been fixed by מֶ ֽלֶ ְך עוֹזֵר וּפוֹקֵ ד divine honor. and who will lovingly bring a .a mathematical calculation מָ ֵ ג ן אַ בְ רָ הָ ם . not sheer emptiness, and -In line with biblical prac וּמוֹשִֽׁיעַ וּמָ גֵ ן. we listen for a response You are the sovereign redeemer to their children’s to the question of our who helps and saves children for the sake of tice, traditional communi- existence. b ties celebrate the day with בָּ רוְּך אַתָּ ה יהוה, .and shields. divine honor We offer words passed a festive meal. Although down to us by the genera- You are the sovereign work is permitted on Rosh מָ גֵן אַבְרָהָם וּפוֹקֵ ד שָׂרָ ה. ,a Barukh atah Adonai tions of supplicants who who helps and guards, Hodesh, it was customary came before and we seek Shield of Abraham. saves and shields. for women not to do work reassurance in the Amidah that could be left for another day—a custom that continues in that God is with us, too. a Barukh atah Adonai, many communities down to our own time. In many cultures, continued the moon with its cycles is associated with the feminine, though Shield of Abraham and the midrash (Pirkei D’Rabbi Eliezer, chapter 44) offers quite a Guardian of Sarah. different reason for this association: in the march through the desert, the women refused to contribute their jewelry to the manufacture of the golden calf and so they were rewarded with a holiday of their own. Today, women’s study groups often meet on Rosh Hodesh. continued

193 מוסף לשבת ראש חודש · עמידה shabbat · musaf service for shabbat roshSiddur Ḥodesh · the Levamidah Shalem for Shabbat and Festivals 193 Copyright © 2016 by the Rabbinical Assembly continued האַּתָ ִּגבֹור ל עולָ ם אֲ דֹנָ י, continued Second B’rakhah: God’s Saving Care The Amidah thus opens Because of its char- acter as a holiday, one is מחַ ּיֵה מֵתִ ים ַא ָ תה, —with a statement of You are ever mighty, ADONAI hope—hope that, like You give life to the dead— not permitted to fast on this day; similarly, funeral רַ ב ל הׁשִֽיעַ . our ancestors, we may great is Your saving power: .ceremonies are curtailed מַּׁשִ יב הָ רֽ וחַ ומורִ יד הַ ָ ֽג ֶ ש ם,:|.|find a response within From Sh’mini Atzeret until Pesah the silence; hope that we In kabbalistic circles, the ]מורִ יד הַּטָ ל,:From Sh’mini Atzeret until Pesah|.|: ]From Pesah|.| until Sh’mini Atzeret, some add and our children and our You cause the wind to blow and the rain to fall, day before Rosh Hodesh children’s children will is characterized as a fast day—as if to enter the new מ כַ ְל כֵ לחַ ִ ּי י ם בחֶ ֽ סֶ ד , :find redemption, as our [From Pesah|.| until Sh’mini Atzeret, some add month free of sin—and מחַ ּיֵה מֵתִ ים ברַחֲמִ ים ַר ִ בים, [,ancestors did. You cause the dew to fall As we pray, we recog- the day is called a “minor Yom Kippur.” In that vein, a סומֵ ְך נופ לִ ים, ו רופֵ א חולִ ים, ו ַמ ִ תיר אֲ סורִ ים, ,nize that God is present You sustain the living through kindness and love with the lowly, the fallen, and with great mercy give life to the dead, midrash maintains that the sacrifice on Rosh Hodesh ומְקַ ּיֵם אֱ מונָ תו לִ י ֵ שנֵי עָפָ ר. those who are twisted and You support the falling, heal the sick, -was brought as an atone מִ י כָ ֽמוָך ַ בֽעַ ל גבורות ו ימִ ּֽדומֶ ה ָ לְך, -bound up by the difficul ties of life. The waning of loosen the chains of the bound, ment for impurity created by our acts that we do not מֶ ֽלְֶך מֵמִ ית ומְחַ ּיֶה ומַ צְמִֽיחַ יּועָ ה. .the moon, its fading into and keep faith with those who sleep in the dust darkness, bears with it even recognize as sins; we both a sense of passing, Who is like You, Almighty, might think of them as the unconscious peccadillos ו נֶ אֱ מָ ן אַ ָ תה ל הַ חֲ י ו ת מֵ תִ י ם . ?of dying, and also the and who can be compared to You that litter the world (see ָברוְך ַא ָ הת יהוה, מחַ ּיֵ ה ַהמֵתִ ים. promise of rebirth. The The sovereign who brings death and life Divine is with us as we go below, page 196). Thus Rosh Hodesh is thought . אַ ָ תּ�ה קָ ד וֹ� שׁ� from darkness into light. and causes redemption to flourish. When the Amidah is recited silently, continue on page 196 with Indeed, God is with us M’khalkel h|.|ayim b’h|.|esed, of as a time when all the even in the darkness when m’h|.|ayeih meitim b’rah|.|amim rabim, world is cleansed and we the light is not visible. somekh noflim v’rofei h|.|olim u-matir asurim, can all start anew. To live with this knowl- u-m’kayem emunato lisheinei afar. In urban environments, edge of presence and we often lose sight of the Mi khamokha ba·al g’vurot umi domeh lakh, absence, of passing and way the waxing and waning of the moon affects renewal, is to have a sense melekh meimit u-m’h|.|ayeh u-matzmiah|.| y’shuah. our environment. The oceans’ tides are regulated by of the holy, a hint of the the cycles of the moon. Other effects—physiologi- possibility of redemption. You are faithful in bringing life to the dead. cal and psychological—have also been attributed It is to live with the belief Barukh atah ADONAI, who gives life to the dead. to the phases of the moon. The celebration of Rosh that each encounter of our Hodesh might lead us to reflect on the way the lives is open to the pos- When the Amidah is recited silently, continue on page 196 with “Holy are You.” phases of the moon—differently than the circuit sibility of meaning. of the sun—make us conscious of both the passing And so the most powerful moments of nature of time and the possibility of renewal. prayer are when we go from emptiness to fullness, and for a moment that fullness is transcendent, our lives seem then resplendent with meaning—even as we know that its time, too, will end. But the glory of that fullness may remain with us even beyond its time.

194 מוסף לשבת ראש חודש · עמידה shabbat · musaf service for shabbat roshSiddur Ḥodesh · the Lev amidah Shalem for Shabbat and Festivals 194 Copyright © 2016 by the Rabbinical Assembly Where Is the Place The Kedushah is recited standing. Indeed, since we imitate the song of the THE KEDUSHAH is com- Third B’rakhah: God’s Holiness angels, the tradition recommends standing like angels, with feet together. posed of an interweaving of of God’s Glory? It is recited only with a minyan. two prophetic visions: that Once, the Ḥasidic master The Kedushah The Kedushah is recited standing. Indeed, since we imitate the song of the of Isaiah, who witnessed Menaḥem Mendel of the angels singing “Holy, נַעֲרִ יצָך ונַ ְקִ ּדישׁ ָך כּ סוֹד שִֽׂ יחַ שַׂרְ פֵ י ֹקֽדֶשׁ הַמַּ ְקִ ּדישִׁ ים .Kotzk startled his Ḥasidim angels, the tradition recommends standing like angels, with feet together It is recited only with a minyan. holy, holy,” and that of Ezekiel, who heard the שִׁמְ ָך בַּ ֹקּֽדֶ שׁ, כַּ כָּ תוּב לעַ דיַ נבִ ֽ יאֶ ָך, וקָ רָ א זֶה אֶ ל זֶה ואָמַ ר: by asking, “Where is God’s dwelling place?” Some We revere and sanctify You on earth as Your name is sanctified angels cry “Praised is Adonai’s glory wherever קָ דֹושׁ, קָ דֹושׁ, קָ דֹושׁ יהוה צבָ אֹות, answered that it is in heaven. Some simply said in heaven, as Your prophet Isaiah described: God dwells.” In heaven, one chorus of angels responds מ ֹלא כׇל־הָאָ ֽרֶ ץ כּ בֹודֹו. :that no human can know. Each cried out to the other Menaḥem Mendel then “Holy, holy, holy is ADONAI Tz’va·ot, the whole world is filled to another; on earth, leader and congregation respond כּ בוֹדוֹ מָ לֵא עוֹלָם, משָׁרתָ יו שׁוֹאֲ לִ ים זֶה לָזֶ ה, said, “It is wherever we ,to each other. Additionally ַאֵהּי מ קוֹם כּ בוֹדוֹ, םלעֻמָּתָ בָּ רוְּך ֹיאמֵ ֽ רוּ: ”!will let God in.” with God’s glory Kadosh, kadosh, kadosh Adonai Tz’va·ot, m’lo khol ha-aretz k’vodo. in the version of the Kedu- shah recited at each Musaf בָּ רוְּך כּ בֹוד יהוה מִמּ קֹומֹו. Return, O My Soul God’s glory fills the universe. One angelic chorus asks, service, Israel’s recitation of the Sh’ma is offered מִמּ קוֹמוֹ הוּא יִֽפֶן בּרַחֲמִ ים, ו יָ ֹחן עַם הַמ יַחֲדִ ים שׁ מוֹ עֶ ֽרֶ ב :Return, O my soul, to “Where is the place of God’s glory?” Another responds as a counterpoint to the your resting place, “Praised is ADONAI’s glory wherever God dwells.” ,angelic praise. Ultimately וָבֽ ֹקֶ ר בּכׇ ל־יוֹם תָּמִ יד, פַּעֲמַ ֽיִם בּאַהֲבָה שׁמַ ע אוֹמרִ ים: sit beside the divine Barukh k’vod Adonai mimkomo. throne, always, our prayer brings heaven -and earth into a momen ע שׁמַ יִשְׂרָאֵ ל, יהוה אֱֹלהֵ ֽינוּ, יהוה אֶחָ ד. spurn earthly places, From where God dwells, may God turn with compassion ascend on high, tary unity, when we recite the angelic prayer while הוּא אֱֹלהֵ ֽינוּ, הוּא אָבִֽ ינוּ, הוּא מַ לְכֵּ ֽנוּ, הוּא מוֹשִׁיעֵ ֽנוּ, ,take what you can from toward the people who twice each day, evening and morning there, lovingly proclaim God’s oneness, reciting the Sh’ma: proclaiming Israel’s credo -of one God. The quota ו הוּא יַשְׁמִיעֵ ֽנוּ בּרַחֲמָ יו שֵׁ נִ ית לעֵ ינֵי כׇּל־חָ י, bow to God, honor the “Hear, O Israel, ADONAI is our God, ADONAI is one.” -tion from Isaiah, remark לִהְ יוֹת לָכֶם לֵאֹלהִ ים. ,Divine supplant the angels giving Sh’ma yisrael, Adonai eloheinu, Adonai eh|.|ad. ing that “each cries out to the other,” thus has a dual אֲ ינִ יהוה אֱֹלהֵיכֶ ם. .praise The Holy One is our God, our creator, our sovereign, our —Yehudah Halevi meaning in the liturgy: one chorus of angels responds וּבְדִ בְרֵי קׇדְשׁ ָך כָּ תוּב לֵ אמֹר: redeemer. Yet again, God will in mercy proclaim to us before all that lives: “I, ADONAI, am your God.” to the other in agreement, and heaven and earth stand יִמְ ֹלְך יהוה ל עֹולָם, אֱֹלהַ ֽיְִך צִ יֹּון ל דֹר וָ דֹר, הַ ל לוּיָ הּ. Hu eloheinu, hu avinu, hu malkeinu, hu moshi·einu, in agreement with each other, both acknowledging ל דוֹר וָ דוֹר נַגִּ יד גׇּדְ לֶ ָֽך, וּלְנֵ ֽצַח נצָחִ ים ק ֻדּׁשָת ָך נַ ְקִ ּדישׁ, ,v’hu yashmi·einu b’rah|.|amav sheinit l’einei kol h|.|ai .God’s presence ושִׁבְחֲָךאֱֹלהֵ ֽינוּ מִ פִּֽ ינוּ ֹלא יָמוּשׁ לעוֹלָם וָעֶ ד, .lihyot lakhem leilohim. Ani Adonai eloheikhem Wherever God dwells ,As noted above . מִ �מּ ְ ק וֹ � מ וֹ � כִּי אֵל מֶ ֽלְֶך גָּ דוֹל וקָ דוֹש אָ ֽתָּ ה. ,As the psalmist sang: “ADONAI will reign forever; your God O Zion, from generation to generation. Halleluyah!” the Kedushah combines two different prophetic בָּ רוְּך אַתָּ ה יהוה, הָאֵל הַקָּ דוֹשׁ. .Yimlokh Adonai l’olam, elohayikh tziyon l’dor vador, hal’luyah visions: that of Isaiah and or the , אַ ָ תּ�ה ָי צַ ֽ רְ ָ תּ� ,We continue on the next page with the Fourth B’rakhah that of Ezekiel. By placing From generation to generation we will declare Your greatness, alternate on page 198. and forever sanctify You with words of holiness. Your praise these biblical verses side by side, the Kedushah will never leave our lips, for You are God and Sovereign, acknowledges both God’s immanence, a palpable presence, and God’s transcendence, the knowledge that the great and holy. Divine is beyond our understanding. Thus, we say “The whole world is filled with God’s glory,” and we then L’dor vador nagid godlekha, u-l’netzah|.| n’tzah|.|im k’dushat’kha nakdish, immediately praise God “wherever God dwells.” The relationship of God and humanity is manifested by a reciprocal call and .וְ ה וּ�א יַ שׁ� ֵ ְֽמִיע וּ� נv’shivh|.|akha eloheinu mi-pinu lo yamush l’olam va-ed, Will . . . proclaim ki El melekh gadol v’kadosh atah. response. On the one hand, God calls to us and we respond to that calling. At the same time, we call to God and God responds by bringing redemption. Literally, “a second time.” The first redemption was the exodus from Egypt. Much of Jewish . שׁ ֵ� נ י ת Barukh atah ADONAI, the Holy God. Yet againִ We continue on the next page with the Fourth B’rakhah, “You formed,” or the theology maintains the perspective that we exist between the promise of freedom announced in the exodus alternate on page 198 and its eventual fulfillment in the messianic era.

195 מוסף לשבת ראש חודש · עמידה shabbat · musaf service for shabbat roshSiddur Ḥodesh · the Levamidah Shalem for Shabbat and Festivals 195 Copyright © 2016 by the Rabbinical Assembly The Sun and the Moon 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: the time of the New With its waxing and waning, Holy are You and holy is Your name; Moon for atonement As . ְ ורָ ֵ א י שׁ �חׇ דָ שׁ ִ �י ם ְל ַכ פּ ָ �רָ ה אַּתָה קָ דֹו ש ושִמְ ָך קָ דׁש, its fullness and its disappear- holy ones praise You each day. quoted below, the Bible וקְ ד ִ ׁשים בכׇ ל־יום יהַ ל ֽלוָך ּסֶ ֽלָ ה. ance, the moon reminds us that life embraces both hope Barukh atah ADONAI, the Holy God. ordains that a “sin offering” some call it a “purification) ָברוְך ַא ָ תה יהוה, הָאֵ ל ַה ָקדׁש. and disappointment, both joy and sadness. Indeed, the offering”) be brought on Talmud sees the moon as the New Moon. Indeed, symbolic of the imperfec- according to the one tions inherent in the fabric opinion in the Mishnah of creation: aspects of life Fourth B’rakhah: The Celebration of Rosh H|.|odesh and of ourselves that may For alternative prayers for Rosh Ḥodesh that focus on (Shevuot 1:4; see also the For alternative prayers for Rosh Ḥodesh that focus on the significance of the lunar cycle, continue on page 198. subsequent discussion in be totally unavoidable, but the significance of the lunar cycle, continue on page 198. nevertheless tragic in their the Babylonian Talmud, ,(beginning of chapter 1 ַ ָ א ּתה ָ י צַ ֽ ְר ָּת עוֹלָמָך מִקֶּ ֽדֶ ם, .consequence The Talmud remarks on rosh Ḥodesh and the Temple Service the Rosh Hodesh offering brings atonement for כִּלִּֽיתָמ לַ אכְתּ ָך ַבּּיוֹם ַה ּׁשבִיעִ י. ,an apparent contradiction You formed Your world at the beginning in wording in the account of sins of which we have no awareness, neither when אָהַ ֽבְתָּ אוֹתָ ֽ נוּ ורָ צִֽ יתָ בָּ ֽנוּ, .the creation of the sun and completing Your work on the seventh day moon found in Genesis: the You have loved us, desired us, we performed the act nor ו רוֹמַמְתָּ ֽ נוּ מִ כׇּל־הַ לּ שׁוֹנוֹת, Torah first speaks of God subsequently in recalling creating the “two great lights” exalted us amongst all the nations, our past. Thus, the ancient ו ִקּדַשְׁתָּ ֽ נוּ בּמִ ְצו ֽ תֶ יָך, but then states that God made us holy through the performance of mitzvot, rabbis envisioned that we וקֵרַ ֽ בְתָּ נוּ מַ לְכֵּ ֽנוּ ֽ לַעֲבוֹדָתֶ ָך, fashioned “a great light and a lesser light.” Rabbi Simeon brought us near to serve You, would start the new month without the blemish of ושִׁמְ ָך הַגָּ דוֹל והַקָּ דוֹשׁ עָ לֵ ֽינוּ קָרָ ֽ אתָ . .ben Pazi imagines a heavenly and called us by Your great and holy name drama in which originally even unconscious sin. וַתִּתֶּ ן־לָֽנוּ יהוה אֱֹלהֵ ֽינוּ בּאַהֲבָ ה, ,the moon is of equal size and Lovingly, ADONAI our God power as the sun. God then You have bestowed on us Shabbatot for rest because we and our וּ� ְ ל פִ י ancestors sinned שַׁ בָּ תוֹת לִמְ נוּחָ ה ורָאשֵׁי חׇדָשִׁ ים לכַפָּרָ ה. takes responsibility for the שׁ�ֶחָטָ ֽ אנ וּ� לְ פָ ֶ נֽיָך אֲ ַ ֽנחְ נ וּ� .diminishment of the moon, and the time of the new moon for atonement The . ַ ו ֲא ב וֹ � ֵ ֽת י נ וּ� ] ְ ו ִא �מּ וֹ � ֵ ֽת י נ וּ� [ וּלְפִי ֽ שֶׁחָטָ אנוּ לפָנֶ ֽיָך אֲ נַֽחְ נוּ וַאֲ בוֹתֵ ֽ ינוּ ]ואִ מּוֹתֵ ֽ ינוּ[, a symbol of the unavoidable But because we and our ancestors sinned, our city was laid prophets blamed the חָר בָה עִ ירֵ ֽ נוּ ושָׁמֵ ם בֵּ ית מִ ְקּדָשֵׁ ֽ נוּ וגָלָה יקָרֵ ֽ נוּ, ,imperfections in the universe. waste, our sanctuary made desolate, our splendor taken away destruction of the First The moon: Master of the the glory removed from the House that gave us life, Temple on the religious and ו ֻנ ַ ּטל כָּ בוֹד מִ בֵּ ית ַחֵ ּיֽינוּ, universe, is it possible moral corruption of Jewish ואֵ ין אֲ נַֽחְ נוּ יכוֹלִ ים לַעֲ שׂוֹת ֽ חוֹבוֹתֵ ינוּ בּבֵ ית בּחִ ֽ ירָתֶ ָך, ,that two sovereigns can and so, because of the hand that destroyed Your sanctuary rule together? we are unable to fulfill our obligations in the place You chose, society. In rabbinic theology, the Second Temple בַּבַּ ֽיִת הַגָּ דוֹל והַקָּ דוֹשׁ שֶׁ נִּקְרָא שִׁמְָך עָ לָ יו, .God: Then you shall be the great and holy House dedicated to Your name smaller! was destroyed because of the hatred people had for מִ פּ נֵ י ַה נִּ ּי ָדשֶׁ שְׁ לּתַּ חָ הבּ מִ קְ ּדָ שֶׁ ֽ ָך . The moon: Because I raised a legitimate objection, therefore I should be diminished?! each other. In a similar vein, God: Well, you may rise both at night and during the day. the 1st-century historian The moon: What good is that? During the day, I will just be a torch Josephus reports that mur- in the daylight! derous factional disputes God: Then, I’ll do this. I shall honor you by commanding Israel to made Jerusalem ripe for count their months and years according to your cycles. conquest by the Romans. The moon: How about the days of the year, too? God: I cannot do this, since you don’t delineate seasons . . . Rabbi Simeon adds: Seeing that the moon was still dissatisfied, God commanded Israel to bring a sin offering to atone for God’s having diminished the moon. This is what Rabbi Simeon ben Lakish taught: Why does the verse say “a sin offering for God” (Numbers 28:35)? God says: Bring the sin offering to atone for Me, since I diminished the moon. —Babylonian Talmud

196 מוסף לשבת ראש חודש · עמידה shabbat · musaf service for shabbat roshSiddur Ḥodesh · the Lev amidah Shalem for Shabbat and Festivals 196 Copyright © 2016 by the Rabbinical Assembly . וּ�בי וֹ�ם הַ �שּׁ� ָבּ� ְ ַת Waxing and Waning May it be Your will, ADONAI our God and God of our ances- On Shabbat .Numbers 28:9–10 יהִי רָצוֹןמִ לּפָנֶ ֽיָך יהוה אֱֹלהֵ ֽינוּ וֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ ]ואִ מּוֹתֵ ֽ ינוּ[, הַמֵּשִׁ יב בָּנִ ים לִגְבוּלָם, שֶׁתַּעֲ לֵ ֽנוּ בשִׂמְחָ ה The image of the sliver tors, who restores their descendants to their land, to lead us of moon—reappearing in there in joy and to plant us within our borders, where our On your new moon .וּ�ב ֵישׁ ְרָא�חׇדְשׁ�ֵיכ ֶם festivals לאַרְ צֵ ֽנוּ ו ִתּטָעֵ ֽנוּ בִּגְבוּלֵ ֽנוּ, ֶשּׁשָם עָשׂוּ אֲ בוֹתֵ ֽ ינוּ the darkness and growing nightly into a full sphere, ancestors once offered to You their sacrifices: the daily Numbers 28:11. ]ואִ ֽ מּוֹתֵ ינוּ[ לפָנֶ ֽיָך אֶ ת־קׇרְ בּ נוֹתֵיהֶ ם, תּמִידִ ים כּסִדְרָ ם only to wane again—has sacrifices in their proper order, as well as the additional been interpreted by some ones required on Shabbat and festivals, as prescribed. וּמוּסָפִ ים כּהִ לְכָתָ ם. ואֶ ת־מוּסַ ף יוֹם ַה ַ ּׁשבָּת הַ זֶּה ואֶ ת־ ,rabbis (for example מוּסַ ף יוֹם ֹראשׁ הַ ֹחֽדֶשׁ הַ זֶּה עָ שׂוּ והִקְרִֽ יבוּ לפָנֶ ֽיָך Joseph B. Soloveitchik) as Lovingly, the additional Shabbat and Rosh Hodesh sacrifices a metaphor for the history were offered there as You commanded, fulfilling the words בּאַהֲבָה כּמִ צְוַתר צוֹנֶ ָֽך כַּכָּ תוּב בּ ֽ תוֹרָתֶ ָך, עַ ל ידֵ י מֹשֶׁ ה of the Jewish people. At spoken in revelation and written down by Moses, your times, the Jewish people עַ ְב ֶ ָֽךּד מִ פִּי כבוֹדֶ ָֽך כָּאָ מוּר: :suffers in darkness; we may servant, in Your Torah even fear utter extinction. וּבְ יוֹם ַה ַ ּׁשבָּת, שׁ נֵי כבָשִׂ ים בּנֵי שָׁ נָה תּמִ ימִ ם, But just as the moon’s light On Shabbat: two yearling lambs without blemish, together is continually renewed, so with two-tenths of a measure of choice flour with oil mixed וּשְׁ נֵי עֶשְׂ ֹרנִ ים ֽ סֹלֶת מִ נְחָ ה בּ לוּלָ ה ַב ֶ ּׁשֽמֶ ן ונִסְ כּוֹ. -too do we draw reassur ance that we will again in as a meal offering and with the proper libation—a burnt ֹעלַת שַׁ בַּת בּשַׁ בַּ תּוֹ, עַ ל ֹעלַת הַתָּמִ יד ונִסְ כָּ הּ. have a future that shines. offering for every Shabbat, in addition to the daily burnt Similarly, the waning and offering and its libation. וּבְרָאשֵׁי חׇדְשֵׁ יכֶ ם תַּקְרִֽ יבוּ עוֹלָה לַ יהוה, waxing of the moon may On your New Moon festivals you shall bring near an offering פָּרִ ים בּנֵי בָקָ ר שׁ נַֽיִם, ואַ ֽיִל אֶחָ ד, כּבָשִׂ ים be seen as symbolic of Jewish tradition and Jewish to ADONAI: two young bulls, one ram, and seven yearling lambs, בּנֵי שָׁ נָה שִׁבְעָ ה, תּמִ ימִ ם. .practice. The life of the without blemish spirit, communally and in- וּמִ םנְחָתָ ונִסְ כֵּיהֶם כִּמְדֻ בָּ ר, שׁ ֹלשָׁה עֶשְׂ רוֹנִ ים לַפָּ ר, :dividually, similarly shrinks And as it further states regarding the grain-gift and the libation וּשְׁ נֵי עֶשְׂ רוֹנִ ים לָאָ ֽיִ ל, ועִשָּׂ רוֹן לַכֶּ ֽבֶ שׂ, ויַֽיִן כּנִסְ כּוֹ, and expands, grows dull three-tenths of an ephah of choice flour with oil mixed in with each ושָׂעִ יר לכַפֵּ ר, וּשְׁ נֵ י תמִידִ ים כּהִ לְכָתָ ם. and routinized before bull; two-tenths of an ephah of choice flour with oil mixed in for the being reignited and re- ram; and one-tenth of an ephah of choice flour with oil mixed in for inspired. The observance each lamb—along with the appropriate libation of wine. Also, a We continue on page 199. of Rosh Ḥodesh itself is an goat as atonement, and the two daily offerings, as ordained. example of the way Juda- ism is periodically renewed We continue on page 199. and revitalized. In many communities, this day has been reclaimed with great creativity and energy, especially by women. Each month presents an opportunity for us to contemplate the need for renewal and revitalization in our religious lives: as individuals, as communities, and as Jews. In this vein, we might well ask ourselves what it is that we need to reclaim and revitalize at this time.

197 מוסף לשבת ראש חודש · עמידה shabbat · musaf service for shabbat roshSiddur Ḥodesh · the Levamidah Shalem for Shabbat and Festivals 197 Copyright © 2016 by the Rabbinical Assembly At the New Moon: The New Moon and An Alternate An Alternate Prayers for Renewal. Rosh H|.|odesh The sight of the new moon, We greet the moon that is with its promise of increas- יֹוצֵ ר בּרֵאשִׁ ית בִּתְ תשׁוּבַ ֽ חׇדְשֶׁ ָך not gone Fourth B’rakhah: The Celebration of Rosh H|.|odesh ing light, urges us to attend .to our own renewal נָ א חַ דֵּ בָּשׁ ֽנוּ אוֹר ָך ֽ וַאֲמִתֶּ ָך. ,but only hidden unreflecting, inturned The New Moon and Prayers for Renewal WITH THE ARRIVAL OF A אוֹת נָתַ ֽתָּ בִּקְ צֵ ה ַהּׁשָמָ ֽיִ ם -and introspective, gather ing strength to grow Creator, with the arrival of a new month of Yours, NEW MONTH OF YOURS ָ ,In Hebrew .ִבּ�ְתשׁ�וּ�ַב ת שׁחׇדְ�ֶֽך בשׁבַ אוֹר הוֹלְֵך וּמִתְ ַגּ ֵ ּדל, עַ ד יִשְׁתַּ לֵּ ם. .as we greet the first slim renew within us Your light and Your truthfulness the word for month, nail paring You placed a sign at the edge of heaven, h|.|odesh, derives from the אָ אֽנָּ יהוה, ראֲשֶׁ בּ אוֹר ָך נִרְאֶ ה אוֹר, .of her returning light root meaning “new.” The עֲשֵׂ הלָֽנוּ כַּכָּ תוּב ֽ לעַבְּדֶ ָך: .Don’t we understand a splinter of light that then grows into fullness the strength that wells out Through Your light may we see light; word t’shuvah, translated here as “arrival,” also means והָ יָה גַם כִּי אֵשֵׁ ב בַּ ֹחֽשֶׁ ְך יהוה אוֹר לִ י. ?of retreat do for us as it is written by Your servant Micah: “turn” or “return” and is frequently translated as ונֶאֱמַ ר: הַ הוֹלכִ ים בַּ ֹחֽשְֶׁך רָ אוּ אוֹר. ,Can we not learn to turn in “And it shall be though I sit in darkness to our circle, God’s light will shine for me.” “repentance.” Thus, the phrase captures the various כִּ י אוֹר ֹנֽגַהּ תַּעֲ לֶה כִּ י תַּ ְגִ ּדיל לָֽנוּ שִׂמְחָ ה to sink into the caves of religious and psychological ונַפְשֵׁ ֽ נוּבּ אוֹר פָּ נֶ ֽיָך תּהַ לֵּ ְך. :our silence, And as the prophet Isaiah said to drink lingering by those “Those who walk in darkness have seen light.” aspects of Rosh Hodesh: deep cold wells, For You shall raise up a shining light for me; a time for renewal and turning, a time open to חַ דֵּ שׁ אוֹר ליָפָ ה וּבָרָ ה to dive into the darkness of .introspection and change אֵצֵא מֵחֲשֵׁ יכָ ה ל אוֹרָ ה ,the heart’s storm cause our joy to flourish until under the crashing as You lead us by the light of Your face. surge of waves Your light and Your ָ ָ אָ ב נַֽמְתָּ לוֹ אַ ל תִּ ירָ א .א וֹ�רְ ך וַאֲ מִ תֶּֽ�ך it is still except for our truthfulness The liturgy incorporates אֶתְ גוֹנֵן בּצִ לָך אָ יוֹם ו נוֹרָ א. slow roaring breath? Renew the light to its clear brilliance parts of several biblical —Marge Piercy that I might go from darkness to light. verses. This phrase is taken חַ דֵּ שׁ לבָנָ ה להָאִ יר בּ נוֹגְהָ הּ from Psalm 43:3; “Through תִּתְמַ לֵּא ותָאִ יר עַל הַ ֹכּל בִּמְלוֹאָ הּ ”.Once, You told our ancestor: “Do not fear I, too, seek to rest in Your shadow, awe-inspiring Creator. Your light . . .” comes from Psalm 36:10; “though I sit in כּאֵם שֶׁפָּקַֽדְתָּ בּאֽ וֹרַ ח פּ לִיאָ ה darkness . . .” from Micah those who walk in“ ;7:8 אָ נָּא שׁ לַח לבָנֶ ֽיהָ מָ זוֹר וּרְ פוּאָ ה. ;Renew the moon so that its light may be bright may it grow each day and light our way. darkness,” from Isaiah 9:1. for You shall raise up יהִי רָצוֹןמִ לּפָנֶ ֽיָך יהוה אֱֹלהֵ ֽינוּ וֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ ,As You remembered Sarah in Your wondrous way א וֹ�ר ֽנֹ ַג הּ� a shining light ]ואִ מּוֹתֵ ֽ ינוּ[, הַמֵּשִׁ יב בָּנִ ים לִגְבוּלָם, שֶׁתּ ַח ֵ ּדשׁ יָמֵ ֽ ינוּ .send to her children strength and healing .Based on Isaiah 9:1 . תּ ַ �עֲ לֶ ה כּקֶ ֽדֶ ם ותַעֲ לֵ ֽנוּ בשִׂמְחָ ה לאַרְ צֵ ֽנוּ ו ִתּטָעֵ ֽנוּ בִּגְבוּלֵ ֽנוּ, This is the first חַ ֵ דּ� שׁ� .May it be Your will, ADONAI our God and God of our ances- Renew stanza of a piyyut for Rosh ו ֹלא ִיּׁשָמַ ע עוֹד חָמָ ס בּאַרְ צֵ ֽנוּ, ֹשׁד וָשֶׁ ֽבֶ ר בִּגְבוּלֵ ֽנוּ. tors, who restores their descendants to their land, to renew Hodesh written by Pinh|.|as our days as of old; lead us in joy back to our land and plant us Hakohen (mid-8th century, within our borders. May violence no longer be heard in our the Land of Israel). The second stanza was composed for this siddur by Edward Feld and edited by Admiel Kosman. land, nor destructiveness be found within its borders. Abraham, Isaac, and Jacob are each told by God not to fear (Genesis 15:1, 26:24, and . אַ ל תּ ִ �ירָ א Do not fear 46:3). The poet probably has in mind God’s assurance to Abraham in a dream that his progeny will be like the stars and that the coming slavery in Egypt will eventually end in freedom. God remembered Sarah who had longed for a child, and in old age she bore Isaac—a . פְּ� ִ ל י אָ ה WONDROUS WAY miraculous gift (Genesis 21:1). .Isaiah 60:18 .וְ לֹא יִ �שּׁ�ָמַ ע ע וֹ�ד חָ מָ ס ְבּ� אַ רְ צֵ ֽ וּ� נMAY VIOLENCE NO LONGER BE HEARD IN OUR LAND

198 מוסף לשבת ראש חודש · עמידה shabbat · musaf service for shabbat roshSiddur Ḥodesh · the Lev amidah Shalem for Shabbat and Festivals 198 Copyright © 2016 by the Rabbinical Assembly All continue here: All continue here: goodness and blessing The liturgy . לְ ט וֹ� ָ בה ִוְל ב רָ ָ כ ְה Those who observe Shabbat and call it a delight shall rejoice in Your enumerates twelve positive יִשְׂמ חוּ במַ לְ כוּת ָך שׁוֹמרֵי שַׁ בָּת וקֽ וֹראֵ י ֽ ֹענֶ ג, traits, corresponding to the עַם מ ַקּדשֵׁי שׁבִיעִי, כֻּלָּם יִשְׂ בּעוּ ויִתְעַ נּ גוּ ִמּטוּבֶ ָֽך, sovereignty. The people who sanctify the seventh day shall all be fulfilled .twelve months of the year ו ַה ּׁשבִיעִי רָ צִֽ יתָ בּוֹ ו ִקּדַשְׁ תּוֹ, and shall delight in Your abundant goodness. You have loved the seventh day and sanctified it, calling it the most beloved of days, a symbol of the and atonement for וּ�לְ ַכפּ�ַָֽרת wrongdoing חֶ ְמ ַ ּדת יָמִ ים אוֹתוֹ קָרָ ֽ אתָ , זֵ ֽכֶ ר למַעֲשֵׂ ה ברֵאשִׁ ית. .work of creation . To keep the lunar פּ�שַָֽׁ�ע Yism’h|.|u v’malkhut’kha shomrei shabbat v’korei oneg, When the Amidah is recited aloud, the congregation answers “Amen” after each pair of blessings in the following paragraph. year (354 days) in accord am m’kadshei sh’vi∙i, kulam yisbe’u v’yitangu mi-tuvekha, with the solar year (365 days), the Jewish calendar אֱֹלהֵ ֽינוּ וֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ ]ואִ מּוֹתֵ ֽ ינוּ[, ר צֵה בִמְ נוּחָתֵ ֽ נוּ, ,u-va-sh’vi∙i ratzita bo v’kidashto, h|.|emdat yamim oto karata zeikher l’ma∙aseih v’reishit. adds a “leap month” seven .times every nineteen years ו ַחּדֵשׁ עָ לֵ ֽינוּ בּ יוֹם ַה ַ ּׁשבָּת הַ זֶּה אֶ ת־הַ ֹחֽדֶשׁ הַ זֶּ ה, In those leap years, this ל טוֹבָה ולִבְרָ כָ ה, לשָׂ שׂוֹן וּלְשִׂמְחָ ה, לִ ישׁוּעָ ה וּלְנֶחָמָ ה, When the Amidah is recited aloud, the congregation answers "Amen" after each pair of blessings in the following paragraph. thirteenth positive trait is .added to the usual twelve לפַרְ נָסָ ה וּלְכַלְכָּלָה, ל ַחִ ּיים וּלְשָׁ לוֹם, לִמְחִֽילַת חֵטְ א May it be Your will, ADONAI our God and God of our ancestors, to find favor FIFTH B’RAKHAH: THE ולִסְ לִיחַ ת ָעון ]וּלְכַפָּ ֽרַ ת פָּ ֽשַׁ ע :in our rest. On this Shabbat, renew us in this new month with goodness and .]during a leap year we add RESTORATION OF ZION. As כִּי בעַמּ ָך יִשְׂרָאֵ ל בָּחַ ֽרְתָּ מִ כׇּל־הָאֻ מּוֹת, blessing, joy and gladness, deliverance and consolation, sustenance and support, life and peace, pardon of sin, and forgiveness of transgression the Amidah moves to its conclusion, we pray that ושַׁ בַּת קׇדְשׁ ָך לָהֶם הוֹדָ ֽעְתָּ , [during a leap year we add: and atonement for wrongdoing]. the words we have recited ,are accepted with love וחֻקֵּי רָאשֵׁי חׇדָשִׁ ים לָהֶם קָ בָ ֽעְתָּ . ,For You have chosen the people Israel from among all nations even as they may have been בָּ רוְּך אַתָּ ה יהוה, מ ַק ֵ ּדשׁ ַה ַ ּׁשבָּ ת ו יִשְׂרָאֵ ל ורָ אשֵׁי חׇדָ שִׁ ים. proclaiming Your holy Shabbat to them offered imperfectly. Once, and ordaining for them the laws of the New Moon. we could be assured that our imperfections would be ר צֵ ,ה יהוה אֱֹלהֵ ֽינו, ב ַע מָך ִישְרָאֵ ל ובִתְ ִפלָתָ ם, ,Barukh atah ADONAI, who makes Shabbat, the people Israel and the New Moon festival holy. forgiven and we could offer ,atonement for them. Now ו ָהשֵב אֶ ת־הָעֲ בודָ ה לִדְ בִ יר ֵ ב ֽ יתֶ ָך, though we cannot capture the awe and grandeur of ותְ ִפלָתָ ם באַהֲבָ ה ת ַק ֵ בל ברָ צון, the Temple, nor the sense of reverence and majesty ותְהִ י לרָ צון תָמִ יד עֲ בודַ ת ִישְרָאֵ ל ַע ֶֽ מָך. Fifth B’rakhah: The Restoration of Zion ADONAI our God, embrace Your people Israel and their prayer. Restore conveyed by the High Priest ,entering the holy of holies ותֶחֱ זֶ ֽינָה עֵ ינֵ ֽינו בּוב ָך לצִ ּיון ברַחֲמִ ים. worship to Your sanctuary. May the prayers of the people Israel be lovingly we simply pray that our offerings be acceptable ָברוְך ַא ָ תה יהוה, ַהמַחֲ זִ יר שכִ ינָ תו לצִ ּיון. .accepted by You, and may our service always be pleasing because they are the gift May our eyes behold Your compassionate return to Zion. of the heart. Barukh atah ADONAI, who restores Your Divine Presence to Zion.

199 מוסף לשבת ראש חודש · עמידה shabbat · musaf service for shabbat roshSiddur Ḥodesh · the Lev amidah Shalem for Shabbat and Festivals 199 Copyright © 2016 by the Rabbinical Assembly The Miracles That When the Amidah is recited silently, we read the following paragraph. the sixth b’rakhah. The Sixth B’rakhah: Gratitude for Life and Its Blessings When the Amidah is chanted aloud, the leader reads this paragraph penultimate b’rakhah of Accompany Us When the Amidah is recited silently, we read the following paragraph. as the congregation reads the next passage. the Amidah has two ver- The prayer talks of the When the Amidah is chanted aloud, the leader reads this paragraph b sions. The first is recited ,during the silent Amidah מֹודִ ים אֲ נַֽחְ נוּ לָ ְך,שָׁאַתָּ ההוּא יהוה אֱֹלהֵ ֽינוּ וֵאֹלהֵ י .miracles that accompany as the congregation reads the next passage“ or by the leader when the אֲ בוֹתֵ ֽ ינוּ ]ואִ מּוֹתֵ ֽ ינוּ[ לעוֹלָם וָעֶ ד. צוּר ַחֵ ּיֽינוּ מָ גֵן יִשְׁעֵ ֽנוּ us each day.” Our lives are a made up moments that We thank You, for You are ever our God and the God of our Amidah is repeated aloud. This version reflects on the אַתָּ ההוּא ל דוֹר וָ דוֹר. נוֹדֶ הלָּך רוּנְסַפֵּ תּהִ ֽ לָּתֶ ָך, עַ ל ַחֵ ּיֽינוּ are quite special, at which ancestors; You are the bedrock of our lives, the shield that times it is easy to express protects us in every generation. We thank You and sing Your miracles of daily life. When הַמּ סוּרִ ים בּיָדֶ ָֽך לועַ נִשְׁ ֽ מוֹתֵ ינוּ הַפּ קוּדוֹת לָ ְך, ועַ ל ִנ ֶֽ ּסיָך gratitude: moments of praises—for our lives that are in Your hands, for our souls the Amidah is recited aloud -by the leader, the congrega שֶׁ בּכׇ ל־יוֹם עִמָּ ֽ נוּ, ועַ לנִפְ ל אוֹתֶ ֽ יָך ו ֽ טוֹבוֹתֶ יָך שֶׁ בּכׇל־עֵ ת, great joy, the birth of a child, graduations, wed- that are under Your care, for Your miracles that accompany us tion accompanies the leader with a different version עֶ ֽרֶ ב וָ ֹב רֽקֶ וצׇהְׇרָ ֽיִ ם. ◀ ַהּטוֹב, כִּיֹלא כָ לֽוּ ֽ רַחֲמֶ יָך, dings, recovery from life- each day, and for Your wonders and Your gifts that are with us threatening illness. But each moment—evening, morning, and noon. You are the of the blessing, one that remarks on the very ability והַמרַחֵ ם, כִּ י ֹלא תַ ֽמּוּ חֲסָדֶ ֽ יָך מֵ עוֹלָם קִ וִּֽינוּ לָ ְך. ▶ there is also the miracle of the everyday—which, one who is good, whose mercy is never-ending; the one who to give thanks. The central because it is common- is compassionate, whose love is unceasing. We have always This paragraph is recited by the congregation when the full Amidah idea it expresses is modim place, we often fail to is repeated by the service leader, by custom remaining seated and anah|.|nu lakh . . . al she- recognize: the ability to placed our hope in You. bowing slightly. anah|.|nu modim lakh, “we use our limbs for what we thank You for the ability b to thank You.” The prayer מוֹדִ ים אֲ נַֽחְ נוּ לְָךשָׁאַתָּ ההוּא יהוה אֱֹלהֵ ֽינוּ וֵאֹלהֵ י desire, the warmth of the This paragraph is recited by the congregation when the full Amidah is repeated by the service leader, by custom remaining seated and may be understood as an אֲ ֽ בוֹתֵ ינוּ ]ואִ ֽ מּוֹתֵ ינוּ[, אֱֹלהֵי כׇ ל־בָּשָׂ ר, יוֹצרֵ ֽ נוּ, יוֹצֵ ר sun, the plants around us that sustain our breathing. bowing slightly. expression of appreciation for being part of a religious בּרֵאשִׁ ית. בּרָ כוֹת והוֹדָ אוֹת לשִׁמְ ָך הַגָּ דוֹל והַקָּ דוֹשׁ, When the moon is hid- a We thank You for the ability to acknowledge You. You are den, we can see the stars our God and the God of our ancestors, the God of all flesh, tradition that values grati- עַל שֶׁהֶחֱ יִ יתָ ֽ נוּ ו ִקּיַמְתָּ ֽ נוּ. כֵּ ן תּ ַחֵ ּיֽנוּ וּתְ ַקּימֵ ֽ נוּ, ותֶאֱ סוֹף .in heaven more clearly our creator, and the creator of all. We offer praise and blessing tude. More radically, this prayer may be understood גָּ ֻלּיוֹתֵ ֽ ינוּ לחַצְ רוֹת קׇדְשֶׁ ֽ ָך, לִשְׁ מוֹר ֽ חֻקֶּ יָך ולַעֲ שׂוֹת ר צוֹנֶ ָֽך, When our lives are made to Your holy and great name, for granting us life and for as expressing the thought וּלְעׇ ְב ָךּד בּלֵבָב שָׁ לֵם, עַל שֶׁאֲ נַֽחְ נוּ מוֹדִ ים לָ ְך. up of “nothing special,” we might acknowledge how sustaining us. May You continue to grant us life and sus- that our prayers may be addressed to God, but God בָּ רוְּך אֵל הַהוֹדָ אוֹת. special our lives are. tenance. Gather our dispersed to Your holy courtyards, that But even more impor- we may fulfill Your mitzvot and serve You wholeheartedly, is the Source of All—even tantly: some of our greatest On Ḥanukkah we add Al Hanisim on page 430. carrying out Your will. May God, the source of gratitude, the prayers we speak. The blessings initially present very ability to thank is thus ועַ ל ֻכ ָ לם יִ ְתבָרַ ְך ו יִתְ רומַ ם שִמְ ָך מַ ְל ֵ כֽנו ָ תמִ יד ל עולָ ם וָעֶ ד. .be praised themselves to us concealed a manifestation of the pres- within disappointment, ence of God within us. ו ֹכל הַ ַחִ ּיים יוֹדֽ וָּך ֶ ּסֽלָ ה, .uncertainty, loss, or pain; On Ḥanukkah we add Al Hanisim on page 430 Our . מ וֹ � דִ י ם We thank You וִיהַ ל לוּ אֶ ת־שִׁמְ ָך בֶּאֱמֶ ת, ,the aspect of blessing For all these blessings may Your name be praised and exalted within unfolds slowly, over gratitude is expressed in universal terms, without הָאֵ ל ישׁוּעָתֵ ֽ נוּ ועֶזְרָתֵ ֽ נוּ סֶ ֽלָ ה. .time—and often only in our sovereign, always and forever reference to Jewish particu- retrospect. We might real- b larity. Here we reflect on בָּ רוְּך אַתָּ ה יהוה, ַהּטוֹב שִׁמְ ָך וּלְָך נָאֶ ה ל הוֹדוֹת. ize later that the job we May all that lives thank You always, and faithfully praise Your didn’t get was not appro- name forever, God of our deliverance and help. the very basis of life itself. priate for us and we were God’s wonders are found a Barukh atah ADONAI, Your name is goodness and praise of saved from a disastrous in the cycles of the planets, misfit; a serious illness You is fitting. the rhythm of the seasons, the resur- may become a turning gence of life. We may come to realize that point in our life when we gratitude is a self-creating blessing: the appreciate what is important for us, or it may be a moment more we cultivate gratitude, the more we of discovery of how much we are cherished by others. In are aware of all that we receive for which expressing our gratitude al kulam (“for all these blessings”), we may be grateful, the more we blossom we approach our lives with humility and faith, recognizing as human beings. (Bradley Shavit Artson) that with the benefit of hindsight, what seems like darkness in our lives may contain with it a blessing only later to be revealed, only later becoming a shining light.

200 מוסף לשבת ראש חודש · עמידה shabbat · musaf service for shabbat roshSiddur Ḥodesh · the Lev amidah Shalem for Shabbat and Festivals 200 Copyright © 2016 by the Rabbinical Assembly .below. The Priestly Blessing ִ �שׂים שׁ ָ � וֹל�ם Peace During the silent Amidah, we continue with Seventh B’rakhah: Prayer for Peace When the Amidah is repeated, the leader recites the Birkat Kohanim. The Torah refers to God's ”During the silent Amidah, we continue with “Grant Peace,” below. “hiding the divine face שַׁאֲ לוּ שׁ לוֹם י רוּשָׁ לָֽיִ ם ,as a form of punishment אֱ ֹלהֵ ֽינוּוֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ ]ואִ מּוֹתֵ ֽ ינוּ[, .When the Amidah is repeated, the leader recites the Priestly Blessing יִ שְׁ לָ ֽ י וּ ֹא הֲ בָ יִֽ ְך. bringing disaster to the בָּ ר כֵ ֽ נ וּ בַּ בּ רָ כָ ה הַ מ שֻׁ לֶּ ֽ שֶׁ ת Our God and God of our ancestors, bless us with the threefold יהִי שָׁ לוֹם בּחֵ ילְֵך שַׁ לְוָ ה individual or to the world אַ בּ רְ נ מ וֹ ֽ י תָ ִ ְך . see Deuteronomy 31:17 and) בַּ תּוֹרָה הַכּ תוּבָה עַ ל ידֵ י מֹשֶׁה עַ ְב ֶֽ ּדָך, blessing of the Torah written by Moses Your servant, recited by In later rabbinic and .(32:20 הָאֲ מוּרָה מִ פִּי אַהֲ ֹרן וּבָנָ יו, ֹכּהֲ נִ ים, עַם ק ֽ דוֹשֶׁ ָך, כָּאָ מוּר: Aaron and his descendants, the kohanim, the consecrated priests ל מַ ֽ עַ ן אַ חַ י ו רֵ עָ י אֲ דַ בּ רָ ה of Your people: kabbalistic thought, this נָּא שָׁ לוֹם בָּ ְך. metaphor came to refer to יבָרֶ כְ ָך יהוה ֽ ויִשְׁמרֶ ָך. כֵּן יהִי רָ צֹון. למַ ֽעַן בֵּ ית יהוה אֱֹלהֵ ֽינוּ -May ADONAI bless and protect you. times when God seems ab האֲבַקְשָׁ טוֹב לָ ְך. ריָאֵ יהוה פָּ נָ יו אֵ לֶ ֽיָך וִיחֻ ֶ נּ ָֽךּ. כֵּן יהִי רָ צֹון. .So may it be God’s will. Ken y’hi ratzon Pray for the peace of sent, and God’s protection withdrawn: when we suffer יִשָּׂ איהוה פָּ נָ יואֵ לֶ ֽיָך םויָשֵׂ לָך שָׁ לוֹם. כֵּן יהִי רָ צֹון. Jerusalem. May ADONAI’s countenance shine upon you May those who love her be and may ADONAI bestow kindness upon you. from oppression or tragedy, tranquil; So may it be God’s will. Ken y’hi ratzon. when we feel desperately alone and vulnerable, or בָּעוֹלָ ם טוֹבָ ה וּבְרָ כָ ה, may there be peace on May ADONAI’s countenance be lifted toward you when we are unable to find שִׂ ים שָׁ לֹום your ramparts, and may ADONAI grant you peace. meaning in life. Of such ןחֵ וָחֶ דֽסֶ ורַחֲמִ ים עָ לֵ ֽינוּ ועַל כׇּל־יִשְׂרָאֵל ֽ עַמֶּ ָך. .tranquility in your citadels So may it be God’s will. Ken y’hi ratzon. times, Martin Buber writes: בָּר כֵ ֽנוּ אָבִֽ ינוּ כֻּלָּ ֽנוּ דכּאֶחָ בּ אוֹר פָּ נֶ ֽיָך, For the sake of my friends and my kin “The space of history is then full of noise, but כִּי ב אוֹר פָּ נֶ ֽיָך נָתַ ֽתָּ לָּ ֽנוּ, יהוה אֱֹלהֵ ֽינוּ, ,I pray for peace. Grant peace to the world, goodness and blessing, grace, love empty of the divine breath. For the sake of the house and compassion, for us and for all the people Israel. Bless us, For one who believes in the תּוֹרַ ת ַחִ ּיים ואַהֲבַת חֶ ֽסֶ ד, ,of Adonai our God I seek your welfare. our creator, united as one with the light of Your presence; by living God . . . it is a difficult ”.time to live וּצְדָקָ ה וּבְרָ כָה ורַחֲמִ ים ו ַחִ ּיים ושָׁ לוֹם. Sha·alu sh’lom yerushalayim that light, ADONAI our God, You have given us a guide to life, The Priestly Blessing asks ו טוֹב בּעֵ ינֶ ֽיָך לבָרְֵך אֶ ת־עַמּ ָך יִשְׂרָאֵ ל yishlayu ohavayikh. the love of kindness, generosity, blessing, compassion, life, and Y’hi shalom b’h|.|eilekh shalvah for precisely the opposite: that God’s face may shine תבּכׇל־עֵ וּבְכׇל־שָׁעָה בִּשְׁ ֽ לוֹמֶ ָך. b’arm’notayikh. peace. May it please You to bless Your people Israel at every L’ma·an ah|.|ai v’rei·ai adabrah na season and at all times with Your gift of peace. upon us and be lifted toward us. To feel blessed בָּ רוְּך האַתָּ יהוה, הַמ בָרְֵך אֶ ת־עַ מּוֹ יִשְׂרָאֵ ל ַבּ ָ ּׁשלוֹם. .shalom bakh L’ma·an beit Adonai eloheinu Sim shalom ba-olam tovah u-v’rakahah, h|.|en va-h|.|esed v’rah|.|amim, is to feel accompanied as avakshah tov lakh. aleinu v’al kol yisrael amekha. Bar’khenu avinu kulanu k’eh|.|ad When the Amidah is recited aloud with a minyan, we continue with Kaddish we walk through life: we —Psalm 122:6–9 b’or panekha, ki v’or panekha natata lanu, Adonai eloheinu, torat Shalem on page 203. experience the world that h|.|ayim v’ahavat h|.|esed, u-tzedakah u-v’rakhah v’rah|.|amim v'h|.|ayim meets us as welcoming, our v’shalom. V’tov b’einekha l’varekh et am’kha yisrael b’khol eit days filled with vitality and meaning. It is then that we u-v'khol sha∙ah bishlomekha. sense the presence of God in our lives. We leave the moment of prayer with the hope that such blessing Barukh atah ADONAI, who blesses Your people Israel with peace. may come to us—and perhaps, for a moment, we may have felt such blessing as we prayed. When the Amidah is recited aloud with a minyan, we continue with Kaddish The final blessing of the . שׂ�ִים שׁ�ָלוֹ�ם Grant peace Shalem on page 203. Amidah is a prayer for peace. There are, however, two versions of this blessing; this particular version is recited only when the kohanim would have traditionally ascended the bimah to bless the congregation. The words sim shalom, “grant peace,” are related directly to the conclusion of Birkat Kohanim, the Priestly Blessing: “May God grant you peace.” Additionally, the paragraph speaks of the light of God’s face as bestowing blessing, a metaphor taken directly from the Priestly Blessing. The midrash says that God’s name is peace (Sifrei Numbers 42), and the Priestly Blessing looks to God to bestow on us the almost-divine ability to extend peace and kindly love to others.

201 מוסף לשבת ראש חודש · עמידה shabbat · musaf service for shabbat roshSiddur Ḥodesh · the Levamidah Shalem for Shabbat and Festivals 201 Copyright © 2016 by the Rabbinical Assembly One opinion . אֱ ל ֹ הַ י Focusing on Prayer The silent recitation of the Amidah concludes with a personal prayer The silent recitation of the Amidah concludes with a personal prayer My God Our prayers have or one of the following: or one of the following: voiced in the Babylonian Talmud states that every א spiritual meaning even -Amidah must be accompa א -when—or perhaps espe nied by a personal prayer אֱֹלהַ י, נ צֹור לֹונִי מֵרָ ע, ְ ׂשפָתַי מִ ַּד ֵ בר מִרְמָ ה, ולִמְקַ ללַ י .cially when—our mind My God, keep my tongue from evil, my lips from deceit Berakhot 29b). This prayer) נַ ְפ ִ יש תִ ּדֹם, ונַ ְפ ִ שי כֶעָפָ ר ַל ֹכל תִהְ יֶה. פתַ ח ִל ִ בי בתו ֽ רָתֶ ָך, .wanders. Help me ignore those who would slander me is offered by the Babylonian Once the Baal Shem Let me be humble before all. Talmud (Berakhot 17a) as ובְמִ צְ תֶ ֽ יָך תִרְ ּדוף נַ ְפ ִ שי. וכׇל־הַ חׁשבִ ים עָ לַי רָעָ ה, Tov was asked: “If you an example; it is attributed מ הֵרָה הָפֵ ר עֲצָתָ ם וקַ לְקֵל מַ ֲח ַ ש ְב ָ תם. ֲע ֵ שה למַ ֽעַ ן ש ֽ מֶ ָך, .realize that you have Open my heart to Your Torah, that I may pursue Your mitzvot not focused on the Frustrate the designs of those who plot evil against me; to Mar son of Ravina (4th century). ֲע ֵ הש למַ ןֽעַ ימִ ינֶ ָֽך, ֲע ֵה שלמַ ֽעַן ֽ קדֻּׁשָתֶ ָך, ֲע ֵ שה למַ ֽעַ ן .prayer that you have nullify their schemes just recited, should you . יִהְי ּו ְ ל רָ צ ֹ ו ן May the words ֹו ֽ רָתֶ ָך. למַ ֽעַ ן יֵחָ ל צ ןו ֽ ידִידֶ יָך, הׁש הִֽיעָ ימִ ינָך וַעֲ נֵ ֽנִ י. ,Act for the sake of Your name, act for the sake of Your triumph go back and recite the Psalm 19:15. Rabbi Yoh|.|anan prayer again—this time act for the sake of Your holiness, act for the sake of Your Torah. (3rd century, the Land of Israel) recommended that יִהְ יו לרָ צון אִמְרֵ י פִי והֶגְ יון ִל ִ יב לפָנֶ ֽיָך, יהוה צורִ י ו גואֲ לִ י. .with proper inten- Answer my prayer for the deliverance of Your people tion?” He responded: Some have the custom of taking three steps backward and bowing at the Amidah conclude with “Is not God present in May the words of my mouth and the meditations of my heart this verse (Talmud of the all things? In some way, the conclusion of the Amidah, as if exiting the court of a sovereign. be acceptable to You, ADONAI, my rock and my redeemer. Land of Israel, Berakhot .(4:4 ֹע ֶ שה ָ שלום בִמְ רומָ יו, הוא יַ ֲע ֶ שה ָ שלום עָ לֵ ֽינו God must have been present in the previous Some have the custom of taking three steps backward and bowing at MAY IT BE YOUR WILL ועַ ל ׇ כ ִל־ישְרָאֵ ל ]ועַ ל ׇכל־יׁשבֵי תֵ בֵל[, ואִמְ רו אָמֵ ן. .moment when your the conclusion of the Amidah, as if exiting the court of a sovereign . A prayer recited יְהִ י רָ צ ֹ ו ן mind wandered; now, May the one who creates peace on high bring peace to us and were you to go back by Rabbi Eleazar, upon concluding the Amidah ב .and recite the prayer to all Israel [and to all who dwell on earth]. And we say: Amen -Babylonian Talmud, Bera) יהִי רָ צֹו מִן לּפָנֶ ֽיָך יהוה אֱֹלהֵ ֽינוּ שֶׁתַּשְׁ כִּ ין בּ פוּרֵ ֽ ינוּ אַהֲבָ ה again, you would deny .(khot 16b ב the presence of God in ואַחְ וָה ושָׁ לוֹם ורֵ עוּת, ותַרְ בֶּה גבוּלֵ ֽנוּ בּתַ לְמִידִ ים, ”.that original moment May it be Your will that whatever our destiny, You might cause ותַ צְ לִֽיחַ סוֹפֵ ֽנוּ אַחֲרִ ית ותִקְ וָה, ותָשִׂ ים חֶ לְקֵ ֽ נוּ בּגַן עֵ ֽדֶ ן, .to dwell within it love and brotherhood, peace, and friendship ותַקּ נֵ ֽנוּ רבּחָבֵ טוֹב ויֵ רֽצֶ טוֹב ֽ בּעוֹלָמֶ ָך, ונַשְׁ כִּ ים ונִמְ צָ א -May our land abound with disciples, and may our days con יִ חוּל לבָבֵ ֽנוּ ליִרְאָה אֶ ֽ ת־שׁמֶ ָך, ותָ ֹאב לפָנֶ ֽיָך קוֹרַ ת clude with hope in the future; may our share be in the Garden נַפְשֵׁ ֽ נוּ ל טוֹבָ ה. of Eden. May You afford us good friends and a good nature as we act in this world of Yours. May we awake in the morning יִהְ יו לרָ צון אִמְרֵ י פִי והֶגְ יון ִל ִ יב לפָנֶ ֽיָך, יהוה צורִ י ו גואֲ לִ י. .and find that the desire of our hearts is to be in awe of You And may all that occurs to us be considered by You as good. Some have the custom of taking three steps backward and bowing at the conclusion of the Amidah, as if exiting the court of a sovereign. May the words of my mouth and the meditations of my heart ֹע ֶ שה ָ שלום בִמְ רומָ יו, הוא יַ ֲע ֶ שה ָ שלום עָ לֵ ֽינו .be acceptable to You, ADONAI, my rock and my redeemer ועַ ל ׇ כ ִל־ישְרָאֵ ל ]ועַ ל ׇכל־יׁשבֵי תֵ בֵל[, ואִמְ רו אָמֵ ן. Some have the custom of taking three steps backward and bowing at the conclusion of the Amidah, as if exiting the court of a sovereign. May the one who creates peace on high bring peace to us and When the Amidah is to be repeated aloud, we turn back to page 193. to all Israel [and to all who dwell on earth]. And we say: Amen. Otherwise, we continue with Kaddish Shalem on page 203. Yihyu l’ratzon imrei fi v’hegyon libi l’fanekha, Adonai tzuri v’go∙ali. An individual praying without a minyan may turn to Ein Keiloheinu, page 204. Oseh shalom bimromav hu ya∙aseh shalom aleinu v’al kol yisrael [v’al kol yosh’vei teiveil], v’imru amen.

When the Amidah is to be repeated aloud, we turn back to page 193. Otherwise, we continue with Kaddish Shalem on page 203. An individual praying without a minyan may turn to Ein Keiloheinu, page 204.

202 מוסף לשבת ראש חודש · עמידה shabbat · musaf service for shabbat roshSiddur Ḥodesh · the Lev amidah Shalem for Shabbat and Festivals 202 Copyright © 2016 by the Rabbinical Assembly The Greatness of God KADDISH SHALEM. The Kad- dish Shalem (literally, “Full קַ ּדִ י ש ָ ש ֵ ל ם Kaddish Shalem and the Greatness Leader: Leader: Kaddish”) ends the Musaf of the Human Soul May God’s great name be exalted and hallowed throughout service. It is called the “Full -Kaddish” because it in יִ ְתג לַּדַ ויִתְקַ ַּדש ש ֵמה ַר ָ בא, בעָ למָא ּדִ י ברָ א, כִרְ עו ֵ ה,ת Just as the Divine suffuses cludes a plea, omitted from ויַמְ לִ יְך מַ לְ כו ֵתה בחַ ּיֵ יכון ובְ יומֵ יכון ובְחַ ּיֵי ד כׇ ל־ ֵ בית the entire world, so the the created world, as is God’s wish. May God’s sovereignty soul suffuses the entire soon be established, in your lifetime and in your days, and in other forms of the Kaddish, that the prayers we have ִישְרָאֵ ל, בַעֲ גָלָ א ובִזְמַן קָרִ יב, ואִמְ רו אָ מֵ ן. .body. the days of all the house of Israel. And we say: Amen Just as the Divine sees but offered be acceptable. is not seen, so the soul Congregation and Leader: Congregation and Leader: יהֵ א ש ֵמה ַר ָאב מ בָרַ ְך לעָ לַ ם ולְעָ למֵי עָ ל ַמָי א. .sees but is not seen Just as the Divine sustains May God’s great name be acknowledged forever and ever! the whole world, so Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. Leader: the soul sustains our יִ ְת ָ ברַ ְך ו יִ ְש ַת ַ בח ו יִ ְת ָ פאַ ר ו יִ תְ ר ו מַ ם ו יִ תְ ַנ ֵ שא :existence. Leader ויִתְהַּדָ ר ויִתְ ַעלֶה ויִתְ ַה ָ לל ש ֵמה ּדקֻ ְד ָ שא, ברִ יְך הוא, Just as the Divine is pure, May the name of the Holy One be acknowledged and so the soul is pure. celebrated, lauded and worshipped, exalted and honored, לעֵ ֽלָּא מִ ן כׇּ ל־ ] ל עֵ ֽ לָּ א ל עֵ ֽ לָּ א מִ כׇּ ל ־ :Just as Divinity dwells in [on Shabbat Shuvah we substitute בִּרְ כָתָ א ו ִ שירָתָ א ֻת ְשב אחָתָ ונֶחָמָתָא ּדַאֲמִ ירָ ן בעָ למָ א, ,the innermost sanctu- extolled and acclaimed—though God, who is blessed ary of the universe, so b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all ו אִ מְ ר ו אָ מֵ ן. the soul dwells in the innermost sanctuary of acknowledgment and praise, or any expressions of תִתְ ַקבַל צ לות הון ובָ עות הון ּד כׇ ִל־ישְרָאֵל קְׇדָם אֲ בוהון .human beings. gratitude or consolation ever spoken in the world Let that which has these And we say: Amen. ּדִ י ִב מַשְ ָ ּי א ו אִ מְ ר ו אָ מֵ ן. five qualities praise the one who has these five May the prayers and pleas of all Israel be accepted by their יהֵ א שלָמָ א ַרבָא מִ ן מַ שּיָ א, וחַ ּיִ ים עָ לֵ ֽינו ועַ ל ׇ כ ִל־ישְרָאֵ ל, .qualities. creator in heaven. And we say: Amen —Babylonian Talmud ו אִ מְ ר ו אָ מֵ ן. May heaven bestow on us, and on all Israel, life and abundant ֹע ֶ שה ָ שלום בִמְ רומָ יו הוא יַ ֲע ֶ שה ָ שלום עָ לֵ ֽינו .and lasting peace. And we say: Amen ועַ ל ׇ כ ִל־ישְרָאֵ ל ]ועַ ל ׇכל־יׁשבֵי תֵ בֵל[, ואִמְ רו אָ מֵ ן. May the one who creates peace on high bring peace to us and to all Israel [and to all who dwell on earth]. And we say: Amen.

203 מוסף לשבת ויום טוב · עמידה shabbat and festivals · musaf service ·Siddur the amidah Lev Shalem for Shabbat and Festivals 203 Copyright © 2016 by the Rabbinical Assembly סיום התפילה Concluding Prayers

Ein Keiloheinu: None Compares to our This .אֵ ין �כֵּ אלֹהֵ ֽ י וּ� נgod אֵ ין כֵּאֹלהֵ ֽינוּ, אֵ ין כַּ אדוֹנֵ ֽינוּ, Ein Keiloheinu A Ladino Version 1st-millennium prayer was אֵ י ן כּ מַ לְ כֵּ ֽ נ וּ , אֵ ין כּמוֹשִׁיעֵ ֽנוּ. .None compares to our God. None compares to our master Ein keiloheinu, originally composed as a None compares to our sovereign. None compares to our deliverer. mystical meditation: the מִ י כֵאֹלהֵ ֽינוּ, מִ י כַ אדוֹנֵ ֽינוּ, ,ein kadoneinu repetitions served to bring מִ י כמַ לְכֵּ ֽנוּ, מִ י כמוֹשִׁיעֵ ֽנוּ. ?ein k’malkeinu, Who compares to our God? Who compares to our master ein k’moshi·einu. Who compares to our sovereign? Who compares to our deliverer? the devotee to an ecstatic visionary state. Because of נ הוֹדֶ לֵאֹלהֵ ֽינוּ, נוֹדֶ ה לַ אדוֹנֵ ֽינוּ, ,Non como muestro dio non como muestro señor, Let us thank our God. Let us thank our master. its simplicity and ease of recall, it became a favorite נוֹדֶ ה למַ לְכֵּ ֽנוּ, נוֹדֶ ה למוֹשִׁיעֵ ֽנוּ. .non como muestro re, Let us thank our sovereign. Let us thank our deliverer non como muestro prayer with which to con- salvador. Blessed is our God. Blessed is our master. clude a service and, in the בָּ רוְּך אֱֹלהֵ ֽינוּ, בָּ רוְּך אֲ דוֹנֵ ֽינוּ, Blessed is our sovereign. Blessed is our deliverer. Sephardic liturgy, it forms בָּ רוְּך מַ לְכֵּ ֽנוּ, בָּ רוְּך מוֹשִׁיעֵ ֽנוּ. ,Mi kheiloheinu mi khadoneinu, You are our God. You are our master. part of the conclusion of every morning service. The אַ התָּ הוּא אֱֹלהֵ ֽינוּ, אַ תָּ ה הוּא אֲ דוֹנֵ ֽינוּ, .mi kh’malkeinu, You are our sovereign. You are our deliverer mi kh’moshi·einu. first three stanzas spell out the acrostic amen and the אַ תָּ ה הוּא מַ לְכֵּ ֽנוּ, אַ תָּ ה הוּא מוֹשִׁיעֵ ֽנוּ. .Ken como muestro dio, You are the one to whom our ancestors offered fragrant incense next two begin with the אַתָּ ה הוּא שֶׁהִקְטִֽ ירוּ אֲ בוֹתֵ ֽ ינוּ .ken como muestro señor, Ein keiloheinu, ein kadoneinu, ein k’malkeinu, ein k’moshi·einu ken como muestro re, Mi kheiloheinu, mi khadoneinu, first two words of every .blessing: barukh atah לפָנֶ ֽיָך אֶ ת־ק ֹטֽרֶ ת ַהּסַמִּ ים. ken como muestro salvador. mi kh’malkeinu, mi kh’moshi·einu. Nodeh leiloheinu, nodeh ladoneinu, אָ מַ ר Nodeh leiloheinu, rabbi Eleazar said nodeh l’malkeinu, nodeh l’moshi·einu. In the ancient . רַ ִ בּ�י אֶ ְ ל עָ ָ ז ר ,nodeh ladoneinu -synagogue, prayer ser אָמַ ר רַ בִּי אֶ לְעָ זָ ר אָמַ ר רַ בִּי חֲ נִ ינָ א: תַּ לְמִידֵי חֲ כָמִ ים ,nodeh l’malkeinu, Barukh eloheinu, barukh adoneinu vices concluded with Torah מַרְ בִּ ים שָׁ לוֹם בָּעוֹלָם, שֶׁ נֶּאֱמַ ר: וכׇ ל־בָּנַֽיְִך לִמּוּדֵ י יהוה, .nodeh l’moshi·einu. barukh malkeinu, barukh moshi·einu Loaremos a muestro dio, Atah hu eloheinu, atah hu adoneinu, study. This passage is a remnant of that tradition; it is a ורַבשׁ לוֹםבָּנָֽיִ ְך.אַ לתִּקְרָ אבָּנָֽיְִך אֶ ֽאלָּ בּוֹנָֽיִ ְך. .loaremos a muestro señor, atah hu malkeinu, atah hu moshi·einu loaremos a muestro re, Atah hu she-hiktiru avoteinu l’fanekha et k’toret ha-samim. passage quoted extensively in the Talmud. In reciting שָׁלוֹם רָ ב ל ֹא יהֲבֵ ֽ תוֹרָתֶ ָך, ואֵ ין לָֽמוֹ מִ כְ שׁוֹל. loaremos a muestro it, we express the hope that יהִישָׁ לוֹם בּחֵ ילֵ ְך, שַׁ לְוָה בּאַרְמ נוֹתָ ֽיִ ְך. .salvador Barukh eloheinu, the teaching and learning we have experienced today ◀ למַ ֽעַן יאַחַ ורֵעָי, אֲדַ הבּרָ נָּא שָׁ לוֹם בָּ ְך. barukh adoneinu, A Final Teaching will help create a world barukh malkeinu, Rabbi Eleazar said in the name of Rabbi Hanina: Students of of peace. It is through the למַ ֽעַן בֵּ ית יהוה אֱֹלהֵ ֽינוּ, האֲבַקְשָׁ טוֹב לָ ְך. .barukh moshi·einu teaching of the values that יהוה ֹזע לעַ מּוֹ יִתֵּ ן, יהוה יבָרְֵך אֶ ת־עַ מּוֹ ַב ָ ּׁשלוֹם. :Bendicho muestro dio, Torah increase peace in the world, as the prophet Isaiah said bendicho muestro señor, “All your children shall be taught by Adonai, and your children Torah represents that we bendicho muestro re, ultimately achieve security. In some congregations, the service continues with Kaddish D’Rabbanan, bendicho muestro salvador. shall increase peace.” Do not read the word as banayikh, “your page 111. Atah hu eloheinu, children,” but rather as bonayikh, “your builders.” ְ Isaiah 54:13. The rabbis see the .וְׇ כל־ ָבּ�נַֽיִך לִמכּ וּ�דֵ י יהוה atah hu adoneinu, May those who love your Torah find great peace; may they not all your children shall be taught by adonai atah hu malkeinu, stumble. teachers of Torah as “builders” and their disciples as their children. atah hu moshi·einu. Psalm 119:165. This verse . שׁ ָ�ל וֹ�ם רָ ב לְ אֹהֲ ֵ בי ת וֹ�רָ ֶ ֽ תָך may Those who love Your Torah find great peace Tu el muestro dio, May there be peace within your walls, tranquility in your citadels. begins a series of verses, all of which contain a prayer for peace—thus offering for study a fitting conclu- tu el muestro señor, For the sake of my brothers and friends, pray for peace in your sion to the service. tu el muestro re, midst. .Psalm 122:7 .יְהִ י שׁ�ל וֹ�ם בּ�ְחֵ ילֵ ְך tu el muestro salvador. May there be peace within your wallsָ For the sake of the house of Adonai our God, I seek your welfare. .לְ מַ ֽ עַ ן אַ חַ י...לְ מַ ֽ עַ ן בּ� י ת יהוה May God grant strength to God’s people; may God grant God’s FOR THE SAKE OF MY BROTHERS . . . FOR THE SAKE OF the house of adonaiֵ Psalm 122:8–9. These verses seek the peace and welfare of Jerusalem. people peace. .Psalm 29:11 .יהוה עֹז לְ עַ מכּ וֹ� יִ תֵּ � ן May god grant strength to God’s people In some congregations, the service continues with Kaddish D’Rabbanan, page 111.

204 מוסף לשבת ויום טוב · סיום התפילה shabbat and festivals · musaf service ·Siddur concluding prayers Lev Shalem for Shabbat and Festivals 204 Copyright © 2016 by the Rabbinical Assembly Since the . עָ לֵ ֽ י וּ� נI Spread Out God’s We rise: Aleinu Aleinu 12th or 13th century, the Aleinu prayer has acquired עָ לֵ ֽינוּ לשַׁ בֵּ ֽחַ לַאֲ דוֹן הַ ֹכּל, :Names in Front of Me We rise a special pride of place in לָתֵ ת גּדֻ לָּה ל יוֹצֵ ר בּרֵאשִׁ ית, ,I spread out God’s names It is for us to praise the ruler of all in front of me Ashkenazic liturgy and is recited at the conclusion ֶשלֹא עָשָׂ ֽ נוּ כּגוֹיֵי הָאֲרָ צוֹת, ,on the floor of my chilly to acclaim the Creator room. who has not made us merely a nation, of every service; it does not וֹלא שָׂמָ ֽ נוּ כּמִשְׁפּ חוֹת הָאֲדָמָ ה, The name by which I nor formed us as all earthly families, play the same role in the .Sephardic liturgy ֶשלא שָׂם חֶ לְקֵ ֽ נוּ כָּהֶ ם, called him when his spirit breathed in me. nor given us an ordinary destiny. ֹ The origin of this popular prayer is a matter ו ֹגרָ לֵ ֽנוּ כּכׇל־הֲ מוֹנָ ם. ,And the name by which I a And so we bow, acknowledging the supreme sovereign called him when I was a the Holy One, who is praised— b of debate. Some medieval sources (e.g. Rokeah|.|, early וַאֲ נַֽחְ נוּ כּוֹר עִ ים וּמִשְׁתַּחֲ וִ ים וּמוֹדִ ים, .young girl (13th century, Germany לִפְנֵי מֶ ֽלְֶך מַ לְכֵי הַמּ לָכִ ים, הַקָּ דוֹשׁ בָּ רוְּך הוּא. ,The name by which I who spreads out the heavens and establishes the earth called him when I was whose glory abides in the highest heavens, ascribed it to Joshua. The liturgical scholar Joseph שֶׁ הוּא נוֹטֶה שָׁמַ ֽיִם ו ֹיסֵ ד אָ ֽרֶ ץ, .given to a man. and whose powerful presence resides in the highest heights And the name when I was Heinemann thought that it dates back to the time of וּמוֹשַׁ ב יקָ רוֹ ַבּּׁשָמַ ֽיִם מִמַּ ֽעַ ל, ,again permitted to all. This is our God, none else; ours is the true sovereign the Temple service. Other וּשְׁ כִ ינַת עֻזּוֹ בּגׇבְהֵי מ רוֹמִ ים, .The name by which I there is no other called him when my As it is written in the Torah: scholars have argued that it originated in 2nd- or הוּא אֱֹלהֵ ֽינוּ אֵ ין עוֹד. parents were a roof over me. And the name when “Know this day and take it to heart, 3rd-century mystical circles. Its first known use in the אֱמֶת מַ לְכֵּ ֽנוּ אֶ ֽפֶ ס זוּלָ תוֹ, ;I had no ceiling. that ADONAI is God in heaven above and on earth below -formal liturgy is as an intro כַּכָּ תוּב בּ תוֹרָ תוֹ: ”.The name by which I there is no other called him so that I duction to the Malkhuyot Sovereignty”) section of“) ויָדַעְתָּ ֽ ַהּיוֹם וַהֲשֵׁ ֹב ֽ תָ לאֶ לבָבֶ ָֽך, ,would fear him. And the Aleinu l’shabei∙ah|.| la-adon hakol name by which I called lateit g’dulah l’yotzer b’reishit, the Rosh Hashanah Musaf .service יכִּ יהוה הוּא הָאֱֹלהִ ים ַבּּׁשָמַ ֽיִם מִמַּ ֽעַ ל, ,him so that I would not shelo asanu k’goyei ha-aratzot be afraid. v’lo samanu k’mishp’h|.|ot ha-adamah, Aleinu articulates a pro- ועַל הָאָ ֽרֶץ מִתָּ ֽחַת, אֵ ין עוֹד. The name by which I shelo sam h|.|elkeinu kahem, gression of ideas. In the first called him so that he paragraph, we are asked to would remember me. v’goraleinu k’khol hamonam. a express our gratitude for the special fate and role of the Jewish people in history. And the name so that Va∙anah|.|nu korim u-mishtah|.|avim u-modim, In the second, we look forward to the day when differences among peoples will he would refrain from lifnei melekh malkhei ha-m’lakhim, ha-kadosh barukh hu. be harmonized and there will be a common recognition that all of humanity is remembering. Shehu noteh shamayim v’yosed aretz, embraced by God. This vision recognizes that God is not exclusively the God of In the heat of day I will u-moshav y’karo ba-shamayim mima∙al, Israel, but that God rules over all of us. On that day, when justice, morality, and prostrate myself u-sh’khinat uzo b’govhei m’romim, common spiritual affinity will reign on earth, God’s name will truly be one. on the floor of my chilly hu eloheinu ein od. Some have objected to what may sound like exclusivist language in this prayer, room. Emet malkeinu efes zulato, in particular the phrases describing the uniqueness of the people Israel: “who has —Rivka Miriam not made us merely a nation, nor formed us as all earthly families, nor given us (translated by ka-katuv b’torato: an ordinary destiny.” The Israeli Masorti Movement offers an alternative formula- Linda Stern Zisquit) v’yadata ha-yom vahasheivota el l’vavekha, ki Adonai hu ha-elohim tion quoting Micah 4:5: “For the people of every nation shall walk in the name of bashamayim mima∙al, v’al ha-aretz mitah|.|at, ein od. their god, but we shall walk in the name of Adonai, our God, forever.” Whether articulated with this wording or the standard text, Aleinu both asserts a pride in Jewish destiny and challenges us to go out to the world committed to Jewish spiritual values. -The prayer mentions a variety of forms of bow .וַ אֲ נחְ וּ� �כּ וֹ�רְעִ ים ַנAnd so we bow ing. In ancient times, korim meant touching the floor with one’s knees, and mishtah|.|avim meant bending at the waist. However, the ancient rabbis minimized the bowing that takes place in the service, and so today it is customary to simply bow one’s head or slightly bend one’s body at this point in the prayer. .Deuteronomy 4:39 .וְ ָ י דַ עְ תּ ָ ֽ� ַה יּ� וֹ� ם KNOW THIS DAY

205 מוסף לשבת ויום טוב · סיום התפילה shabbat and festivals · musaf service ·Siddur concluding prayers Lev Shalem for Shabbat and Festivals 205 Copyright © 2016 by the Rabbinical Assembly In the Days to Come And so, ADONAI our God, we await You, Establishing in the world the sovereignty עַל כֵּן נקַ וֶּה ל ָך יהוה אֱֹלהֵ ֽינוּ, In the days to come, ְ ַת ֵ קּ�ן לthat soon we may behold Your strength revealed in full glory, of the Almighty לִרְ אוֹת מ ההֵרָ בּתִ פְאֶ ֽרֶת עֻ זֶּ ָֽך, the Mount of Adonai’s -Begin .ע וֹ�לָ ם בּ�ְמַ לְ וּכ�ת שׁ ַ� ַ דּ�י ,sweeping away the abominations of the earth house shall stand firm ,ning in the 19th century להַעֲבִ יר גִּ לּוּלִ ים מִ ן הָאָ ֽרֶ ץ, ,obliterating idols above the mountains, this phrase came to be seen as similar to Isaiah’s והָאֱ לִילִ ים כָּ רוֹת יִכָּרֵ תוּן, .and it shall tower over the establishing in the world the sovereignty of the Almighty hills. All flesh will call out Your name— call to be a “light unto the לתַקֵּ ן עוֹלָם בּמַ לְ כוּת ַשַׁ ּדי, The peoples shall gaze on even the wicked will turn toward You. nations,” and it was thus -interpreted as a call to uni וכׇ ל־בּנֵי רבָשָׂ יִקְר אוּ ֽ בִשְׁמֶ ָך, ,it with joy and many nations shall go Then all who live on earth will understand and know versal justice. In this vein, the phrase l’takken olam להַפְ נוֹת אֵ לֶ ֽיָך כׇּ ל־רִשְׁעֵי אָ ֽרֶ ץ. ,and shall say, that to You alone every knee must bend “Come, let us go up to the was understood to mean יַכִּֽירוּ ויֵד עוּ כׇּ ל־יוֹשׁבֵ י תֵ בֵ ל, .all allegiance be sworn Mount of Adonai, “to repair the world”—that is, to be partners with God כִּי ל ָך תִּ עכְרַ כׇּ ל־בֶּ ֽרֶ ְך, ,to the House of the God They will bow down and prostrate themselves before You of Jacob; ADONAI our God, in achieving a time of peace ִתּ ָ ּׁשבַ ע כׇּל־לָ שׁוֹן. that God may instruct us in treasure Your glorious name, and righteousness. Even earlier, Maimonides (12th לפָנֶ ֽיָך יהוה אֱֹלהֵ ֽינוּ יִכְר עוּ ויִפּֽ ֹלוּ, God’s ways, and that we may walk in God’s paths.” and accept the obligation of Your sovereignty. century) had argued that the single most important ולִכְבוֹד שִׁמְ ָך יקָ ר יִתֵּ ֽ נוּ, ,For instruction shall come May You soon rule over them forever and ever forth from Zion, for true dominion is Yours; characteristic of messianic times would be an end to וִיקַ בּ לוּ כֻלָּם אֶ ֹלת־ע מַ לְ ֽ כוּתֶ ָך. and the word of Adonai one people dominating ותִמְ ֹלְך עֲ לֵיהֶם מ הֵרָ ה לעוֹלָם וָעֶ ד, .from Jerusalem. and You will rule in glory until the end of time Thus God will judge another (Mishneh Torah, .(Hilkhot Melakhim 12:2 כִּי הַמַּ לְ כוּת שֶׁ לָּך הִ יא, :among the many peoples, ▶ As is written in Your Torah and arbitrate for the multi- “ADONAI will reign forever and ever.” -ADONAI will reign for וּלְעֽ וֹלמֵי עַ דתִּמְ ֹלְך בּכָ בוֹד. tude of nations, however יהוה יִמְ לֹ ְך distant. And as the prophet said: ever and ever .Exodus 15:18 . ְל ע וֹ� לָ ם וָ עֶ ד כַּכָּ תוּבבּ ֽ תוֹרָתֶ ָך: יהוה יִמְ ֹלְך ל ֹעלָם וָעֶ ד. .They shall beat their “ADONAI shall be acknowledged sovereign of all the earth swords into plowshares ◀ On that day ADONAI shall be one, and the name of God, one.” On that day ADONAI and their spears into prun- יּ shall be one ונֶאֱמַ ר: והָ היָ יהוה למֶ ֽלְֶך עַל כׇּל־הָאָ ֽרֶ ץ, ַבּ�� וֹ�ם הַ ה וּ� א ,ing hooks. V’ne∙emar: v’hayah Adonai l’melekh al kol ha-aretz . Zechariah יִהְ יֶ ה יהוה אֶחָ ד ַבּּיוֹם הַ הוּא יִהְ יֶה יהוה אֶחָ ד, וּשְׁמוֹ אֶחָ ד. .Nation shall not lift up bayom hahu yihyeh Adonai eh|.|ad, u-sh’mo eh|.|ad 14:9. In reciting the Sh’ma, sword against nation, We are seated. We are seated. we declare that God is neither shall they learn one. Through our prayer, war anymore; we hope to make God one but everyone shall sit with the world. As this under their grapevine or prayer marks the conclu- fig tree sion of the service, it ends with no one to disturb with a vision of the future. them. For it was Adonai of Hosts who has spoken. For the people of every nation shall walk in the name of their god, but we shall walk in the name of Adonai, our God, forever. —Micah 4:1–5

206 מוסף לשבת ויום טוב · סיום התפילה shabbat and festivals · musaf service ·Siddur concluding prayers Lev Shalem for Shabbat and Festivals 206 Copyright © 2016 by the Rabbinical Assembly קַ ִ ּדישׁ יָ תוֹם Kaddish: The Year Mourner’s Kaddish Loss steals language; you have nothing to say. Mourners and those observing Yahrzeit: Mourners and those observing Yahrzeit: A loving community May God’s great name be exalted and hallowed throughout יִתְ ַגַּ ּדל ויִתְ ַקּדַשׁ שׁמֵהּ רַ בָּ א, buttresses you, feeding בּעָ למָ א ִ ּדי ברָ א, כִּרְ עוּתֵ הּ, you, telling you when to the created world, as is God’s wish. May God’s sovereignty stand and sit, thrusting soon be established, in your lifetime and in your days, and in ויַמְ לִ יְך מַ לְ כוּתֵ הּ בּ ַחֵ ּייכוֹן וּבְ יוֹמֵ יכוֹן .into your slack hand the the days of all the house of Israel. And we say: Amen prayer book containing the וּבְ ַחּיֵי ד כׇ ל־בֵּ ית יִשְׂרָאֵ ל, :chanted words that, until Congregation and mourners בַּעֲ גָלָ א וּבִזְמַן קָרִ יב, !now, only other people May God’s great name be acknowledged forever and ever knew by heart. ו אִ מְ ר וּ אָ מֵ ן. :Nessa Rapoport Mourners—

May the name of the Holy One be acknowledged and Congregation and mourners: Yahrzeit: The Years celebrated, lauded and worshipped, exalted and honored, יהֵא שׁמֵהּ רַ בָּא מ בָרַ ְך לעָ לַם וּלְעָ למֵי עָ למַ ָיּא. ,To my astonishment, my extolled and acclaimed—though God, who is blessed father returns, some- Mourners: times daily, with a power b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all יִ תְ בָּ רַ ְך ו יִ שְׁ תַּ בַּ ח ו יִ תְ פָּ אַ ר ו יִ תְ ר וֹמַ ם ו יִ תְ נַ שֵּׂ א that is revelatory. In the acknowledgment and praise, or any expressions of gratitude or immediacy of grief, the consolation ever spoken in the world. And we say: Amen. ויִתְ ַה ַ ּדר ויִתְעַ לֶּה ויִתְהַ לַּל שׁמֵ הּ ּדקֻדְשָׁ א, בּרִ יְך הוּא, idea that he would be ] ל עֵ ֽ לָּ א ל עֵ ֽ לָּ א מִ כׇּ ל ־ :only a thought away” or May heaven bestow on us, and on all Israel, life and abundant [on Shabbat Shuvah we substitute“ לעֵ ֽלָּא מִ ן כׇּ ל־ always with me” seemed“ and lasting peace. And we say: Amen. בִּרְ כָתָ א ושִׁ ירָתָ א תֻּשְׁ בּחָתָ א ונֶחָמָתָ א ּדַאֲמִ ירָ ן בּעָ למָ א, .a not-believable comfort Now, four years later, my May the one who creates peace on high bring peace to us and ו אִ מְ ר וּ אָ מֵ ן. sisters and I are amazed by his presence. We use his to all Israel [and to all who dwell on earth]. And we say: Amen. יהֵא שׁ לָמָ ֽא רַ בָּ ֽא מִן שׁ ַמּיָֽא ו ַחִ ּיים expressions; we laugh at his voice in our heads, for Mourners and those observing Yahrzeit: עָ לֵ ֽינוּ ועַל כׇּל־יִשְׂרָאֵ ל, we can hear exactly what Yitgadal v’yitkadash sh’meih raba, b’alma di v’ra, kiruteih, v’yamlikh ו אִ מְ ר וּ אָ מֵ ן. ,he would say. malkhuteih b’h|.|ayeikhon u-v’yomeikhon u-v’h|.|ayei d’khol beit yisrael —Nessa Rapoport ba∙agala u-vizman kariv, v’imru amen. ֹעשֶׂה שָׁ לוֹם בִּמְ רוֹמָ יו הוּא יַעֲשֶׂה שָׁ לוֹם :Congregation and mourners Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. עָ לֵ ֽינוּ ועַל כׇּל־יִשְׂרָאֵ ל ]ועַל כׇּ ל־יוֹשׁבֵ י תֵ בֵ ל[, Mourners: ו אִ מְ ר וּ אָ מֵ ן. 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 [on Shabbat Shuvah we substitute: l’eila l’eila mikol] birkhata Some congregations recite Anim Z’mirot here; see page 208. v’shirata tushb’h|.|ata v’neh|.|amata da∙amiran b’alma, v’imru amen. Some congregations conclude with Adon Olam on page 211; others conclude with other Shabbat songs (see pages 212 and 82–85). Y’hei sh’lama raba min sh’maya v’h|.|ayim 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.

Some congregations recite Anim Z'mirot here; see page 208. Some congregations conclude with Adon Olam on page 211; others conclude with other Shabbat songs (see pages 212 and 82–85).

207 מוסף לשבת ויום טוב · סיום התפילה shabbat and festivals · musaf service ·Siddur concluding prayers Lev Shalem for Shabbat and Festivals 207 Copyright © 2016 by the Rabbinical Assembly ׁ ִ שיר Some congregations recite this song at the conclusion of the service. Some congregations recite this song at the conclusion of the service. a song of glory Sometimes called . הַ ָ ּכ ב ֹו ד by its first two words, Anim ִ שיר ַה ָ כבוד: אַ נְעִ ים זמִ ירו ת A Song of Glory: Anim Z’mirot Z’mirot is ascribed to Judah the Pious of Regensburg אַ נְעִ ים זמִ ירות ו ִ שירִ ים אֶאֱ ֹֹרג, ִיכ אֵ לֶ ֽיָך נַ ְפ ִ שי תַעֲ ֹרג. ,I shall chant melodies and weave together verses for my soul thirsts for You. (d. 1217), one of the most important figures of Hasidei נַ ְפשִי חָמדָ ה ל צֵ ב יָדֶ ֽ ָך, לָדַ ֽעַ ׇ ת כל־רָזסֹודֶ ֽ ָך. ,My soul longs to live in the shadow of Your hand Ashkenaz, the 13th-century מִּדֵ י ַדברִ י בִכְ בו ֽ דֶ ָך, הומֶ ה ִלבִי אֶ ל ּדו ֽ דֶ יָך. that I might learn the secrets of Your mysterious being. German pietist movement. The poem asserts עַ ל כֵן אֲ ַד ֵ בר בָך נִ ְכ ָ בדֹות, ושִמְָך אֲ ַכ ֵ בד ב ִ ש יירֵ ידִ ידֹות. ,Even before speaking any words describing Your glory already my heart sings of Your love. that human beings cannot grasp God’s mysterious אֲ ַספרָ ה כ בוד ָךוֹלא ראִ יתִֽ יָך, אֲ ַדמָך אֲ ַכ ָךנ וֹלא ידַ ְע ִֽ תיָך. nature, but that prophetic דיַ בנבִיאֶ ֽ יָך בסֹוד עֲבָדֶ ֽ יָך, ִד ִֽ מיתָ הֲדַ ר בֹוד כהֹודֶ ֽ ָך. ,I would, therefore, ever glorify You and honor Your name with songs of love. metaphors and rabbinic allusions allow us to ּג ֻדלָת ָך וגְ בו ֽ רָתֶ ָך ִכ ֽנו לתֽ ֹקֶ ף פ ֻעל ֽ ָתֶ ָך. :Though I have never seen You, I would tell of Your glory imagine God’s glory, kavod, and to see a “shadow” of ִד ֽמו אֹות ָך וֹלא כפִ י ֶי ְ שָך, ַוַי ְ שֽווָך לפִי מַ ֲעֶ ֽשיָך. .I imagine You, I describe You, but I know You not the Divine. Many of these הִ מְ ִ ש ֽילוָך ברוב חֶ זְ יונות, ִהנָך אֶחָ ד בכׇל־ּדִמְ יונות. ,In the words of Your prophets and mysteries revealed to the faithful You provided images of glorious majesty. images were significant for the spiritual vocabulary of ַוֶיחֱ זו בָך זִקְ נָ ה ובַחֲ רות, ׂשְעַ ר ֹרא שָך ב ֵ שיבָ ה ושַחֲ רות. Your greatness and Your power Hasidei Ashkenaz. For instance, the light emanating זִ קְ נָ ה בי םו ּדִ ין ובַחֲ רות ביום קרָ ב, .were pictured in accord with Your deeds from God’s head and God’s כאִ יש מִ לְחָ מות יָדָ יו לו רָ ב. ,They portrayed You not as You truly are crown were important -images of mystic contem חָ ַבש ֽ כֹובַ ע יּועָ ה ב ֹראשֹו, .but imagined You from what You had created In endless visions and countless metaphors they described You, plation. The first four verses of הֹו ִֽיעָ שה ּלֹו ימִ ינֹו וזְרֽ ֹועַ קׇ ְדשֹו. .but through it all, You are the singular one continued the poem constitute an in- They represented You as old and as young, troduction. This is followed with graying hair and in the prime of youth: by an enumeration of images in verses arranged in an alphabetic acrostic. The concluding verses of the poem as an elder on the Day of Judgment, and as a youth in time of war, are a personal plea that God hear our prayers. Some recite Shir Hakavod on each Shabbat; others include it only on festivals. Some recite it here, others at the conclusion of Shah|.|arit, and many others at the beginning of as a soldier who was fully armed, the entire service. and with a victory helmet on Your head, As noted above, God’s “glory” frequently has a technical meaning in medieval Jewish . ִ ּ ְכ ב ֹ ו דֶ ֽ ָך בYour glory having won battles with Your right hand and holy arm— mystical thought: it is that aspect of God which is accessible to humans. The Bible reports that at Sinai God’s continued “glory” descended on the mountain (Exodus 24:15), and similarly Moses asks to see God’s “glory” (Exodus 33:18). ,The poet will use only metaphors previously offered by prophets and sages—that is . ְנ ִ בי אֶ ֽ י ָך Anim z’mirot v’shirim e·erog, ki eilekha nafshi ta·arog. Your prophets Nafshi h|.|amdah b’tzel yadekha, lada·at kol raz sodekha. those that were adduced by divine inspiration. -No human being can have a direct encounter with God’s es . ִ ּכ ּנ ּו ְל ֽת ֹ קֶ ף ּפְעֻ ָ ּל ֶ ֽ תָך Midei dabri bikhvodekha, homeh libi el dodekha. in accord with Your deeds Al ken adabeir b’kha nikhbadot, v’shimkha akhabeid b’shirei y’didot. sence (God’s “face”), but we can experience God’s impact in the world (God’s “back”). Asaprah kh’vodkha v’lo re’itikha, adam’kha akhankha v’lo y’datikha. ,The word eh|.|ad (literally “one”) references the Sh’ma. Jewish mystics . ִ ְ ּנָך אֶ חָ ד הYou are the singular one B’yad n’vi·ekha b’sod avadekha, dimita hadar k’vod hodekha. while eloquently describing the myriad manifestations of God, insist that God is ultimately “one.” G’dulat’kha u-g’vuratekha, kinu l’tokef pe’ulatekha. . In commenting on the first words of the Decalogue, “I am Adonai, your ְזִק ָ נה ּו ַ בחֲ ר ּו ת Dimu ot’kha v’lo kh’fi yeshkha, v’yashvukha l’fi ma·asekha. as old and as young God, who took you out of the land of Egypt,” Rashi (1040–1105, northern France), reprising the midrash, Himshilukha b’rov h|.|ezyonot, hin’kha eh|.|ad b’khol dimyonot. writes: “Do not think that because I appear to you in different guises—at Sinai as an elder and at the Sea as a Va-yeh|.|ezu v’kha ziknah u-vah|.|arut, u-sar rosh’kha b’seivah v’shah|.|arut. young warrior—there are multiple deities; it is I who took you out.” Ziknah b’yom din u-vah|.|arut b’yom krav, As vocalized, the Hebrew means “youthful.” However, the word also contains . ְ ׁ ַ שחֲ ר ּו ו ת k’ish milh|.|amot yadav lo rav. the prime of youth the same letters as the word for “black” (shah|.|or), as opposed to gray hair as a sign of age. H|.|avash kova y’shu·ah b’rosho, hoshi·ah lo y’mino u-zro·a kodsho. The image is taken from the language of Isaiah: “God donned righteousness . ּ ֹו ַ בע ְי ׁ ש ּו עָ הכ ֽ a victory helmet like a coat of mail, with a helmet of victory on God’s head” (59:17).

208 מוסף לשבת ויום טוב · סיום התפילה shabbat and festivals · musaf service ·Siddur concluding prayers Lev Shalem for Shabbat and Festivals 208 Copyright © 2016 by the Rabbinical Assembly טַ ְ ל לֵ י Your curls are full of drops of light, drops of light Here the poet .א ֹו ֹרות טַ ללֵ י אורות ֹרא ֹונִמְ לָא, ק וֻ ּצותָ יו רסִֽיסֵ י לָֽיְלָ ה. -changes imagery and be יִ ְתפָאֵ ר ִ בי כִי חָפֵ ץ אב ִי,יִהְ ו הויֶה לִי לַעֲטֶ ֽרֶ ת צבִ י. .Your locks wet with the dew of the night God will have pride in me, for God delights in me, gins talking of God’s head .and God’s crown ֶ ֽכתֶם טָ הור ָזפ ּד מות ֹראֹו, .and will be for me a crown of glory לַעֲטֶֽ רֶ ת crown of glory וחַק עַל מֵ ֽצַ ח כבוד שֵם קׇ ְדֹו. ,The image of God’s face is pure shining gold The phrase refers to . צְ ִ בי .the forehead inscribed with the divine holy name a deer’s antlers (see Isaiah לחֵ ן ולְכָ בֹוד צבִ י תִ פְאָרָ ה, ֻא ָ מתֹו לֹו ִעטרָה עֲטָרָ ה. The deer raising .(28:5 מַ חְ ל פות ֹראֹו כבִ ימֵ י בחֻ רות, ,In love, in honor, to express the height of glory this people fashioned God’s kingly crown. its antlers is a graceful demonstration of strength ק וֻ ּצותָ יו ַ ת ְל ַת ִ לים שחורות. The locks on God’s head are and readiness. In this and in ,below (tifarah נוֵה versesהַּצֶ twoֽדֶ ק צבִ יתִ פְאַרְ ּתֹו, יַעֲ לֶה ּנָא עַ ל ֹראש שִמְחָ תֹו. .a youth’s long black curls the height of glory”), the“ ס ֻג ָלתו תהִי ב יָ דו עֲטֶ ֽרֶ ת, וצְנִיף מ לוכָה צבִ י תִ פְאֶ ֽרֶ ת. ,May the abode of righteousness, the height of God’s glory be God’s greatest delight. poet articulates a mutual- ity: God crowns Israel with עֲ מוסִ ָאָםים נ שעֲטֶ ֽרֶת עִ ּנדָם, מֵ ֲאֶ שר יָק רו בעֵ ינָ יו ִכבדָ ם. God’s treasured people shall be held as a garland in God’s hand, glory and Israel crowns God .with glory פאֵ רו עָ לַ י ופְאֵרִ י עָ לָ יו, וקָ רוב אֵ לַ י בקׇרְאִי אֵ לָ יו. ,a royal wreath of beauty and glory וְ חַ ק forehead inscribed צַח ואָ דֹום לִלְ בׁשֹו אָ דֹום, ּו הרָ בדׇרְ כֹו בבֹואֹו מֵאֱ דֹום. ,carried on high, adorned with a crown The High Priest . עַ ל מֵ ֽ צַ ח ֶ שר ת ִפ ִ לין הֶרְאָ ה לֶעָ נָ ו, תמונַ ת יהוה לנֶ ֽגֶ ד עֵ ינָ יו. .honored with what is most precious in Divinity’s eyes wore a gold band on his קֶ ֽ God’s splendor shall be mine and mine shall be God’s; forehead on which the רֹוצֶה ב ַעמֹו עֲ נָוִ ים יפָאֵ ר, יֹו ֵב שּתהִ ּלֹות ָ בם להִ ְתפָאֵ ר. for God is near to me as I cry out. continued words “Holy unto Adonai” God is radiant and ruddy, dressed in red, were engraved. The ancient rabbis imagined God in- having come from Edom, treading the winepress. scribed with a correspond- Humble Moses viewed the knot of God’s tefillin ing insignia. .(This is the way the male lover is depicted in the Song of Songs (5:11 .ּתְַלּתַּלִים ׁשְחֹו ֹות רas he beheld God’s very image. with long black curls God delights in this humble people and will raise them up in glory; -In this section the poet moves to ideas of redemption, and empha . ְ נ ֵ ו ה הַ ֶ ּֽ צדֶ ק The abode of righteousness God shall dwell amidst their praises, glorified through them. sizes Israel’s loyalty to God as a manifestation of God’s glory. The midrash declares that in the end of days, continued the tribe of Levi will no longer bless Israel, but rather God alone will, as it is written: “Adonai, the abode of Tal’lei orot rosho nimla, k’vutzotav r’sisei lailah. righteousness, will bless you...” (Midrash Tanh|.|uma, Lekh L’kha 5, quoting Jeremiah 31:22). T’fillin are called by the rabbis pe’eir, “splendor.” Thus “God’s splendor is on me” can ּ ְ פאֵ ר ֹו . Yitpa·eir bi ki h|.|afetz bi, v’hu yihyeh li la-ateret tz’vi. God’s splendor Ketem tahor paz d’mut rosho, v’h|.|ak al metzah|.| k’vod shem kodsho. be read as: “I am adorned with God’s t’fillin.” According to the rabbinic imagination, God too wears t’fillin— L’h|.|en u-l’khavod tz’vi tifarah, umato lo itrah atarah. which, in turn, glorify Israel. The verse inscribed inside God’s t’fillin is: “Is there a single nation like you in the Mah|.|l’fot rosho k’vimei v’h|.|urot, k’vutzotav taltalim sheh|.|orot. world, O Israel?” (2 Samuel 7:23). In this view, when Moses saw God’s back (but not God’s face), he saw the t’fillin knot on the back of God’s head—that is, God’s splendor (Babylonian Talmud, Berakhot 6a). N’vei ha-tzedek tz’vi tifarto, ya·aleh na al rosh simh|.|ato. The poet draws on the imagery of Isaiah: “Who is this coming from Edom? . . . It . לִ לְ ב ּו ׁש ֹו אָד ֹו ם S’gulato t’hi v’yado ateret, u-tz’nif m’lukhah tz’vi tiferet. dressed in red Amusim n’sa·am ateret indam, mei-asher yakru v’einav kibdam. is I who speak of righteousness, surely triumphant. Why is Your clothing so red? Your garments like someone Pe’eiro alai u-fe’eiri alav, v’karov eilai b’kori eilav. who treads grapes? I trod out a vintage alone . . . there was no one with Me. I trod them down in My anger . . . their life-force bespattered My garments, and all My clothing was stained” (63:1–3). Isaiah's imagery is a play Tzah|.| v’adom lilvusho adom, purah v’dorkho b’vo·o mei-edom. on the name “Edom,” derived from the Hebrew word for “red.” In Jewish tradition, Edom became the name Kesher t’filin herah le-anav, t’munat Adonai l’neged einav. for all those empires that would oppress Israel. Thus, the Talmud refers to Rome as Edom, and refugees from Rotzeh v’amo anavim y’fa·eir, yoshev t’hilot bam l’hitpa·eir. Germany in the 1930s reported that they were sustained by preachers who referred to the downfall of Edom. .Meaning to stomp on the Edomites, the oppressors of the people Israel . ּפ ּו רָ ה ְבדׇ רְ כ ֹ ו TREADING THE WINEPRESS .(Moses is said to be the most humble of all human beings (Numbers 12:3 . לֶ עָ ָ נו humble Moses

209 מוסף לשבת ויום טוב · סיום התפילה shabbat and festivals · musaf service ·Siddur concluding prayers Lev Shalem for Shabbat and Festivals 209 Copyright © 2016 by the Rabbinical Assembly As you called the world into being, You uttered truth from the first; You uttered truth ר ֹ א ׁ ש ְ ּד ָ ברְ ָך from the first ֹראש ּד בָרָך אֱמֶ ת קורֵא מֵ ֹראש, The poet is quoting . אֱ מֶ ת ּדור וָ דור עַ ם ּדוֶר ְ ָךש ּד רׁש. .in each generation You seek the people who seek You Place my many songs before You Psalm 119:160, sometimes translated as: “The essence ִ שית הֲ ִירַי נָאמֹון עָ שלֶ ֽיָך, ורִ ּנָתִ יּתִקְרַב אֵ לֶ ֽיָך. .and let my prayers reach You of Your teaching is truth.” See above, page 117, at the) ּת ִהלָתִ י תהִ י ל ֹראשָך עֲטֶ ֽרֶ ת, ותְ ִפלָתִ י ִתֹון קטֽ ֹרֶ ת. ,May my songs be a crown on Your head psalm for Shavuot.) The ּתִיקַ ר ִ שירַ ת ָרש עֵ בינֶ ֽיָך, כַּׁשִ יר י ַ ׁשר עַל קׇ ְָנֶ רבֽיָך. .and accept my prayers as a savory offering May the song of one without merit poet may mean that God’s promise to redeem Israel בִרְ כָתִ י תַעֲ לֶה ל ֹראש ַמ ְש ִ ביר, מ חולֵ ל ומולִ יד צַּדִ יק ַכ ִ ביר. be to You like those sung over the sacrifices You received. holds true in every generation. Also, the last letters ובְבִרְ כָתִ י ת נַעֲ נַע לִ י ֹרא ,ש ו ָאֹותה חקַ ל ָך ִ כ ְבשָמִ ים ֹראש. ,Take account of my praise, Sustainer of the first three words יֶעֱרַ ב נָ א שִיחִי עָ לֶ ֽיָך, כִי נַ ְפ ִ שי תַעֲ ֹגר אֵ לֶ ֽיָך. .Creator, Life-giver, Supremely Righteous One ְ בּ�רֵ א שׁ ִ �ית ָ בּ�רָ א) of Genesis are alef, mem, and ( אֱ ל ֹ הִ ים ;Nod agreement to my blessings tav, which spell the word ל ָך יהוה ַה גֻדלָה ו ַה גבורָ ה ו ַה ִ תפְאֶ ֽרֶ ת ו ַה ֵ נֽצַח והַ הוד, .receive them as choice perfume upon Your head ”.emet), “truth) אֱ מֶ ת ,May my words please You Since this verse repeats ִ כי ֹכל בַּׁשָמַ ֽיִ ם ובָאָ ֽרֶ ץ, ל ָך יהוה ַהמַמְ לָכָ ה, the letter reish and seems ו ַהמִתְ ַנ ֵ שא ל ֹכל ל ֹראש. .for my soul thirsts for You to introduce a thought not otherwise developed in ◀ מִ י י ַמ ֵ לל גבורות יהוה, ַישְמִֽיעַ ׇכל־ ת ִה ָלתו. ,Yours, ADONAI, is the greatness, the strength and the glory the poem, there are some the triumph and the splendor—for everything in heaven and Some congregations recite Mourner’s Kaddish here; see page 207. scholars who think that it is on earth is Yours. a later interpolation. ּ ִת כּ ֹו ן Yours, ADONAI, is the sovereignty and the majesty above all. a savory offering Psalm 141:2: “Take . קְ ֽ ֹט רֶ ת ?Who can tell of ADONAI’s power ▶ Who can proclaim all of God’s praises? my prayer as an incense offering . . .” -A reference to an anthro . ְת נ ֲַע ַ נע לִ י ר ֹ א ׁש Rosh d’varkha emet korei mei-rosh, Nod agreement dor vador am doresh’kha d’rosh. pomorphic story from the Babylonian Talmud, in which Sheet hamon shirai na alekha, v’rinati tikrav eilekha. God responds to a sage’s blessing with a nod of God’s head T’hilati t’hi l’rosh’kha ateret, u-t’filati tikon k’toret. (Berakhot 7a). The same word, rosh, is used to indicate Tikar shirat rash b’einekha, ka-shir yushar al korbanekha. the “choice perfume” that was used for anointing in the sanctuary. Birkhati ta·aleh l’rosh mashbir, m’h|.|oleil u-molid tzadik kabir. -The poet draws on the lan . נ ְַפ ׁ ש י תַעֲר ֹ ו ג ִ U-v’virkhati t’na·ana li rosh, v’otah kah|.| l’kha my soul thirsts ki-v’samim rosh. guage of Psalm 42:2, concluding the poem with the same Ye·erav na sih|.|i alekha, ki nafshi ta·arog eilekha. image of yearning with which it began. .לְ ָך יהוה הַ ּגְדֻ ָ ּלה Yours, Adonai, is the greatness Read quietly: L’kha Adonai ha-g’dulah v’ha-g’vurah v’ha-tiferet 1 Chronicles 29:11. This verse inspired the mystics who v’ha-netzah|.| v’ha-hod, ki khol ba-shamayim uva·aretz, developed the system of the s’firot, aspects of God that hu- l’kha Adonai ha-mamlakhah v’ha-mitnasei l’khol l’rosh. man beings perceive. Many of the names of the s’firot are ▶ All together: Mi y’maleil g’vurot Adonai, yashmi·a kol t’hilato. drawn from this verse, including G’vurah (triumph), Tiferet (glory), Netzah|.| (eternity), and Hod (splendor). Similarly, Some congregations recite Mourner’s Kaddish here; see page 207. to evoke the variety of the aspects of God, this verse is chanted when the Torah scroll is removed from the ark and carried in a procession around the sanctuary. .Psalm 106:2 . מִ י ְ י מַ ֵ ּלל Who can tell

210 מוסף לשבת ויום טוב · סיום התפילה shabbat and festivals · musaf service · Siddurconcluding prayers Lev Shalem for Shabbat and Festivals 210 Copyright © 2016 by the Rabbinical Assembly It . אֲ ד וֹ� ן ע וֹ� לָ ם The service concludes with a song. Two choices are given here, The service concludes with a song. Two choices are given here, Adon Olam but other songs may be selected, such as those on pages 82–85. but other songs may be selected, such as those on pages 82–85. is unclear who authored this thousand-year-old poem, but it appears in the א א Adon Olam beginning of the morning service, at the conclusion אֲ דֹון עֹולָ ם אֲשֶׁר מָ לַ ְך, בּטֶ ֽרֶ ם כׇּל־יצִ יר נִבְרָ א. Before creation shaped the world, of the Musaf (additional) service, and also at the end לעֵ ת נַעֲשָׂ ה בחֶפְ צוֹ ֹכּל, אֲ זַי מֶ ֽלְֶך שׁ מוֹ נִקְרָ א. ;eternally God reigned alone of evening services, in both ואַחֲרֵ י כִּכְ לוֹת הַ ֹכּל, ל ַב וֹ ּדיִמְ ֹלְך נוֹרָ א. but only with creation done the Ashkenazic and Seph- ardic liturgies. (The latter ו הוּא הָ יָה ו הוּא ֹהוֶ ה, ו הוּא יִהְ יֶה בּתִ פְאָרָ ה. .could God as Sovereign be known version, however, contains ו הוּא אֶחָ ד ואֵ ין שֵׁ נִ י, להַמְשִׁ יל לוֹ להַחְ בִּֽ ירָ ה. When all is ended, God alone will reign in wondrous majesty. several more verses than (.are found in the former בּ לִי רֵאשִׁ ית בּ לִי תַ כְ לִ ית, ולוֹ הָ עז והַמִּשְׂרָ ה. God was, God is, always will be ֹ The poem is composed of two parts. The first half ו הוּא אֵ לִי וחַ י ֹגּאֲ לִ י, ו צוּר חֶבְ לִי בּעֵת צָרָ ה. .glorious in eternity God is unique and without peer, of the poem is a series of -philosophic or credal state ו הוּא ִנּסִי וּמָ נוֹס לִ י, מ נָת כּוֹסִ י בּ יוֹם אֶקְרָ א. ments about God. But as it בּיָ דוֹ אַפְקִ יד רוּחִ י, בּעֵת אִ ישַׁ ן ואָעִֽ ירָ ה. .with none at all to be compared Without beginning, endlessly, moves toward its conclusion, the poem changes ועִ ם רוּחִ י גּ ִוּיָתִ י, יהוה לִי וֹלא אִ ירָ א. .God’s vast dominion is not shared in mood and becomes a But still—my God, my only hope, personal statement of faith my one true refuge in distress, and even of intimacy with My shelter sure, my cup of life, God. This idea is expressed in the penultimate line with goodness real and limitless. with the words b’yado afkid I place my spirit in God’s care; ruh|.|i, “I place my spirit in my body too can feel God near. God’s care.” When I sleep, as when I wake, God is with me, I have no fear.

Adon olam asher malakh b’terem kol y’tzir nivra. L’et na·asah v’h|.|eftzo kol azai melekh sh’mo nikra. V’ah|.|arei ki-kh’lot ha-kol l’vado yimlokh nora. V’hu hayah v’hu hoveh v’hu yihyeh b’tifarah. V’hu eh|.|ad v’ein sheni l’hamshil lo l’hah|.|birah. B’li reishit b’li takhlit v’lo ha-oz v’ha-misrah. V’hu eli v’h|.|ai go·ali v’tzur h|.|evli b’et tzarah. V’hu nisi u-manos li m’nat kosi b’yom ekra. B’yado afkid ruh|.|i b’eit ishan v’a·irah V’im ruh|.|i g’viyati Adonai li v’lo ira.

211 מוסף לשבת ויום טוב · סיום התפילה shabbat and festivals · musaf service · concludingSiddur prayers Lev Shalem for Shabbat and Festivals 211 Copyright © 2016 by the Rabbinical Assembly This . י וֹ� ם שׁ ַ � ָ בּ� וֹ�תן forget not shabbat ב ב song focuses on Shabbat as a covenant between God and Israel. The chorus יֹום שַׁ בָּ תֹון אֵ ין לִשְׁ כּֽוֹחַ , forget not shabbat references the dove that was sent out by Noah after the flood. Back and forth it זִכְ רוֹ כּרֵ ֽיחַ הַ נִּיחֽוֹחַ , ;Forget not Shabbat flew, until finally it returned to the ark יוֹנָה מָ צאָה בוֹ מָ נֽוֹחַ , .inhale it like sweet-smelling incense The dove found rest on Shabbat, with an olive branch, on Shabbat. Having performed its task, it was then able to ושָׁ ם יָנֽ וּחוּ יגִֽיעֵ י ֹכֽחַ . as can anyone who is tired. rest. When Noah left the ark, God made a covenant with him and his family that ,there would never again be a flood. Thus הַ ּיוֹם נִכְבָּ ד לִבְנֵי אֱ מוּנִ ים, ,This day is honored by those faithful to the covenant -the dove became a sign for the first cov זהִ ירִ ים לשׇׁמְ רוֹ אָ בוֹת וּבָנִ ים, .a day of which parents and children are carefully observant It was engraved as law on the two tablets of stone enant: God would not destroy the earth. The poet connects this covenant with the חָ קוּק בִּשְׁ נֵי לֻ חוֹת אֲבָנִ ים, by the great, mighty, and powerful Holy One. one later made with Israel at Mount Sinai, thus pointing to both Israel’s attachment מֵ ֹרב אוֹנִ ים ואַמִּ יץ ֹכּֽחַ . . . . The dove to the covenant and to the universal יוֹנָה מָ צאָה בוֹ מָ נֽוֹחַ , As they entered the covenant, Israel stood together as one. significance of the observance of Shabbat. In this way, the poet asserts the special ושָׁ ם יָנֽ וּחוּ יגִֽיעֵ י ֹכֽחַ . .We will do and we will obey,” they then said as one“ place that the people of Israel hold in the “God is one,” they answered clearly; .scheme of creation and redemption וּבָ ֽאוּ כֻלָּם בִּבְרִ ית יַֽחַ ד, blessed is God who gives strength to the weary. The poem was written by Yehudah Halevi (Spain, 1075?–1141). His name is נַ עֲ שֶׂ ה ו נִ שְׁ מָ ע אָ מ ר וּ כ אֶ חָ ד , . . . The dove spelled in the acrostic of the initial letters וּפָת חוּ ועָ נוּ יהוה אֶחָ ד, of each stanza. בָּ רוְּך הַ ֹנּתֵ ן ַלּיָעֵ ף ֹכּֽחַ . :In holiness, on the Mount of Myrrh, God did say Referencing the .יהוה אֶחָ ד Remember and keep the seventh day.” God is One“ Sh’ma, where all of Israel announces, “God יוֹנָה מָ צאָה בוֹ מָ נֽוֹחַ , :So gather together, study its precepts at length is one.” The poet has the people Israel reciting the Sh’ma in response to the ושָׁ ם יָנֽ וּחוּ יגִֽיעֵ י ֹכֽחַ . .gird up your loins and apply all your strength The dove . . . revelation at Sinai. דִּ בֶּר בּקׇדְ שׁוֹ בּהַר הַ מּוֹר, The people who like lost sheep wander Mount of myrrh. This is a pun on the name Mount Moriah, identified by the יוֹם ַה ּׁשבִיעִ י זָ כוֹר ושָׁ מוֹר, shall God’s covenant and their own promise remember. rabbis with the site of the Temple in Jeru- .(salem (Genesis Rabbah 55:7 וכׇל־פִּקֻּדָ יו יַֽחַ ד לִגְ מוֹר, ,May no evil circumstance obstruct their way .וְ אַ �מּ ץ �כּ ֹֽחַ apply all your strengthֵ חַ זֵּ ק מׇ תְ נַ ֽ ִ י ם ו אַ מֵּ ץ ֽ ֹכּחַ . .as You swore upon the retreating waters in Noah’s day The dove . . . These words, ameitz ko·ah|.|, are a pun on a classic refererence to God as being יוֹנָה מָ צאָה בוֹ מָ נֽוֹחַ , Almighty, amitz ko·ah|.| (Isaiah 40:26). Most of the poem has emphasized a covenantal ושָׁ ם יָנֽ וּחוּ יגִֽיעֵ י ֹכֽחַ . .|.|Yom shabbaton ein lishko·ah|.|, barukh ha-noten laya·eif ko·ah zikhro k’rei·ah|.| ha-nih|.|o·ah|.|, Yonah matzah . . . relation with God; this line hints at a deep connection between human achievement הָ עָם אֲשֶׁ ר נָ ע ַכּּצֹאן תָּעָ ה, ,|.|Yonah matzah vo mano·ah Dibber b’kodsho b’har hamor, v’sham yanuh|.|u y’gi·ei kho·ah|.|. and divine attributes. יִזְ כּוֹר לפׇקְ דוֹ בּרִ ית וּשְׁבוּעָ ה, ,Yom hash’vi·i zakhor v’shamor Ha-yom nikhbad livnei emunim, V’khol pikudav yah|.|ad ligmor, upon the . . . waters in Noah’s day ,Reaching the end of the poem .עַל מֵ י נֹֽחַ לבַ ל יַעֲבׇ ר־בָּם מִקְרֶה רָעָ ה, z’hirim l’shomro avot uvanim, Ḥazek motnayim v’ametz ko·ah|.|. Halevi completes his identification of כַּאֲשֶׁ ר נִשְׁ בַּ ֽעְתָּ עַל מֵ י ֹנֽחַ . h|.|akuk bishnei luh|.|ot avanim, Yonah matzah . . . the fate of the people Israel with the fate יוֹנָה מָ צאָה בוֹ מָ נֽוֹחַ , .|.|mei-rov onim v’amitz ko·ah Ha-am asher na katzon ta·ah, of humanity, as noted above. When the Yonah matzah . . . flood waters had receded, God promised Noah that never again would there be ושָׁ ם יָנֽ וּחוּ יגִֽיעֵ י ֹכֽחַ . ,yizkor l’fokdo b’rit u-shvu·ah U-va·u khulam bivrit yah|.|ad, l’val ya·avor bam mikreh ra·ah, such devastation. Halevi understands that na·aseh v’nishma amru k’eh|.|ad, Ka-asher nishbata al mei no·ah|.| equally as a promise to the people Israel, u-fath|.|u v’anu Adonai eh|.|ad, Yonah matzah . . . that they will not be destroyed.

Hallel is recited while standing. The leader recites the following Hallel is recited while standing. The leader recites the following Hallel, comprising Psalms b’rakhah, which is then repeated by the congregation: b’rakhah, which is then repeated by the congregation: 113–118, is a collection of Barukh atah Adonai, our God, sovereign of time and space, who has provided us with psalms of celebration re- :cited on joyous occasions בָּ רוְּך אַתָּ היהוה אֱֹלהֵ ֽינוּ מֶ ֽלְֶך הָ עוֹלָ ם, -Rosh H|.|odesh, Pesah, Sha ראֲשֶׁ ֽ קִדּשָׁ נוּ בּמִ צְ ֺותָ יו, וצִוָּֽנוּ לִקְ ֹרא אֶ ת־הַהַ לֵּ ל. a path to holiness through the observance of mitzvot and instructed us to recite the psalms of joyful praise, the Hallel. vuot, Sukkot, H|.|anukkah, Barukh atah adonai eloheinu melekh ha-olam, and Yom HaAtzmaut. It asher kid’shanu b’mitzvotav v’tzivanu likro et ha-hallel. is also included in the Pesah seder, where it is הַ ל לוּיָ הּ. divided into two parts that הַ ל לוּ עַבְדֵ י יהוה, הַ ל לוּ אֶ ת־שֵׁ ם יהוה. Ha lleluyah—joyfully praise God! surround the meal. The connection to Pesah is not יהִי שֵׁ ם יהוה מ ֹברָ ְך, מֵעַתָּ ה ועַ ד עוֹלָ ם. .Celebrate, O faithful servants of Adonai; celebrate Adonai’s name May the name of Adonai be blessed, now and forever. incidental. In addition to the reference to the exodus מִמִּ זְרַח שֶׁ ֽמֶשׁ עַ ד מ בוֹאוֹ, מ הֻ לָּל שֵׁ ם יהוה. in Psalm 114 (“When Israel רָם עַל כׇּל־גּוֹיִ ם יהוה, עַל הַשָּׁמַ ֽיִם כּ בוֹדוֹ. ,From the east, where the sun rises, to where the sun sets may the name of Adonai be acclaimed. came out of Egypt...”), the elevation of the oppressed ימִ כַּ יהוה אֱֹלהֵ ֽינוּ, הַמַּ גְבִּיהִֽי לָשָׁ ֽבֶ ת. .High above every nation is Adonai, beyond the heavens is God’s glory and lowly to a place of honor is a recurring theme הַמַּשְׁפִּ ילִֽי לִרְ אוֹת, בַּשָּׁמַ ֽיִ ם וּבָאָ ֽרֶ ץ. ,Who is like Adonai our God?—enthroned on high in Hallel and is the focus of ◀ מקִ ימִֽי מֵעָפָ ר דָּ ל, מֵאַשְׁ ֹפּת יָרִ ים אֶבְ יוֹן. ,stooping down to look upon earth and sky raising the poor from the dust, Hallel’s opening, Psalm 113. -Communal themes contin להוֹשִׁ יבִֽי עִ ם נְדִ יבִ ים, עִ ם נדִ יבֵי עַ מּוֹ. ▶ ue in Psalm 114 and 115, and מוֹשִ יבִֽי עֲקֶ ֽרֶת הַבַּ ֽיִת, אֵם הַבָּנִ ים שׂמֵחָ ה. הַ ל לוּיָ הּ. m’kimi mei-afar dal the impoverished from the dung heap, then switch in Psalm 116, תהלים קיג seating them with nobles, the nobility of God’s people, which speaks of personal suffering and healing: the מִמִּ צְרָ ֽיִם, בֵּ ית יַעֲ ֹבק מֵעַם ֹלעֵ ז. -author appears to be recov בּצֵ את יִשְׂרָאֵ ל .installing the barren woman of the house as a joyful mother of children .ering from a terrible illness הָ יתָ ה י הוּדָ ה לקׇדְ שׁוֹ, יִשְׂרָאֵל מַמְשׁ לוֹתָ יו. !Halleluyah—joyfully praise God Psalm 113 By using the theme of the exodus as a metaphor for הַ יָּם רָאָ ה וַיָּ ֹנס, הַ יַּרְדֵּ ן יִ סֹּב לאָ חוֹר. ,all celebratory moments הֶהָרִ ים רָק דוּ כאֵ ילִ ים, גּבָ עוֹת כִּבְנֵ י צֹאן. When the people Israel came out of Egypt, the house of Jacob from a foreign nation, Judah became God’s holy place, the people Israel became God’s dominion. Hallel extends the notion of redemption to include ◀ המַ לָּך הַ יָּם כִּ י תָ נוּס, הַ יַּרְדֵּ ן תִּ סֹּב לאָ חוֹר. both moments of leaving הֶהָרִ ים תִּרְק דוּ כאֵ ילִ ים, גּבָ עוֹת כִּבְנֵ י צֹאן. ;Seeing them, the sea took flight, the Jordan flowed backward mountains pranced like rams, hills like new-born lambs. behind oppression and also moments of overcoming מִ לִּפְנֵי אָ דוֹן חֽ וּלִי אָ ֽרֶ ץ, מִ לִּפְנֵי אֱ לֽוֹהַּ יַעֲ ֹקב. ▶ O sea, why run away? Jordan, why flow backward? personal or communal tragedy or psychological הַ ֹהפכִי הַ צּוּר אֲ גַם מָ ֽיִם, חַ לָּמִ ישׁ למַעְ ינוֹ מָ ֽיִ ם. ?Mountains, why prance like rams? Hills, why dance like lambs dejection—and thus of תהלים קיד Earth, shake before your Master’s presence, tremble before the God of Jacob, entering into a world of freedom and renewal. who turns mountain peaks to pools, flint to fountains. B’tzeit yisrael mi-mitzrayim, beit yaakov mei-am lo·eiz. Haitah yehudah l’kodsho, PSALM 113 praises God as caring for the downtrodden. The midrash takes it as a psalm recited in Egypt on the night of the plague of the killing of the firstborn. It was, said the ancient rabbis, the first instance since yisrael mamsh’lotav. Hayam ra·ah va-yanos, ha-yarden yisov l’ahor. He-harim rakdu kh’eilim, creation in which anyone had praised God. Who did so? The long-enslaved Israelites praised God when they g’va·ot kivnei tzon. ceased being slaves to Pharaoh and became servants of God. (Reuven Hammer, based on Midrash Psalms) Mah l’kha hayam ki tanus, ha-yarden tisov l’ahor. He-harim tirk’du kh’eilim, g’va·ot kivnei tzon. .The Hebrew word implies something akin to the praise offered an honoree or host at a festivity . הַ ְ ל ל וּ� Celebrate ▶ Mi-lifnei adon huli aretz, mi-lifnei elo·ah yaakov, hahof·khi ha-tzur agam mayim, halamish l’maino mayim. PSALM 114. Here, all of creation participates in the exodus from Egypt. The miraculous events attached to the exodus and the march in the desert are seen as cosmically reflecting God’s relation to the people Israel. Psalm 114 ”.Literally, “a people speaking a foreign tongue . מֵ עַ ם ל ֹ עֵ ז A FOREIGN nation

316 שחרית ליום טוב וראש חודש · הלל festivals and rosh Ḥodesh · morning serviceSiddur · hallel Lev Shalem for Shabbat and Festivals 316 Copyright © 2016 by the Rabbinical Assembly The following paragraph is omitted on Rosh H|.|odesh The following paragraph is omitted on Rosh H|.|odesh H atzi Hallel. On Rosh and the last six days of Pesah|.|. and the last six days of Pesah|.|. H|.|odesh and the last six Not to us Adonai, not to us, but to Your own name give glory, days of Pesah, a shorter version of Hallel, called ֹלא לָ ֽנוּיהוה, ֹלא לָֽנוּ, כִּי לשִׁמְ ָך תֵּ ן כָּ בוֹד, H|.|atzi Hallel or “Partial עַלחַסְדּ ָך עַל ֽ אֲמִתֶּ ָך. .that You may be known as faithful and kind Why should nations say, “Where is their God?” Hallel,” is recited. Originally Hallel was recited only on לָֽמָּ ה ֹיאמ רוּ הַ גּוֹיִם, אַ יֵּה נָא אֱֹלהֵיהֶ ם. .You are in heaven, doing whatever You will the three festivals (Pesah, Shavuot, and Sukkot) and וֵאֹלהֵ ֽינוּ בַשָּׁמָ ֽיִ ם, ֹכּל אֲשֶׁ ר חָפֵץ עָשָׂ ה. —Their idols are made of silver and gold -H|.|anukkah (which was pat עֲצַבֵּיהֶם כֶּ ֽסֶ ף וזָהָב, מַעֲשֵׂ ה ידֵי אָדָ ם. ,the work of human hands—with mouths that cannot speak eyes that cannot see, ears that cannot hear, a nose that cannot smell, terned after Sukkot). Hallel was not recited on the last פֶּה לָהֶםוֹלא ידַ בֵּ ֽרוּ, עֵ ינַֽיִם לָהֶם וֹלא יִרְ אוּ. hands that cannot touch, feet that cannot walk, six days of Pesah, because -there were no unique Tem אׇ זְנַֽיִם לָהֶםוֹלא יִשְׁמָ ֽעוּ, ףאַ לָהֶם וֹלא ירִ יחוּן. .throats that utter no sound ple ceremonies on those ידֵ יהֶ םו ֹלא ימִ ישׁוּן, רַ גְלֵיהֶ םו ֹלא יהַ לֵּ ֽכוּ, ֹלא יֶהְ גּוּ בִּגְ רוֹנָ ם. .Their creators shall suffer that fate—all who have faith in them days, as there were on each of the days of Sukkot. The כּמוֹהֶ ם יִהְ יוּ ֹעשֵׂ יהֶ ם, ֹכּל אֲשֶׁ ר ֹבּטֵ ֽחַ בָּהֶ ם. ;People of Israel, trust in Adonai, Israel’s protector and shield ▶ Partial Hallel is a creation of ◀ יִשְׂרָאֵ ל בּטַח בַּ יהוה, עֶזְרָם וּמָ גִנָּ ם הוּא, ;house of Aaron, trust in Adonai, Aaron’s protector and shield all who revere Adonai, trust in Adonai, your protector and shield. the Jews of Babylonia, who expanded the liturgy in this בֵּ ית אַהֲ ֹרן בִּטְ חוּ בַ יהוה, עֶזְרָם וּמָ גִנָּ ם הוּא, Atzabeihem kesef v’zahav, ma·aseih y’dei adam. way on festive days when Hallel was not recited in יִרְאֵ י יהוה בִּטְ חוּ בַ יהוה, עֶזְרָם וּמָ גִנָּ ם הוּא. .Peh lahem v’lo y’dabeiru, einayim lahem v’lo yiru Oznayim lahem v’lo yishma·u, af lahem v’lo y’rihun. the Temple. In order to sig- Y’deihem v’lo y’mishun, ragleihem v’lo y’haleikhu, lo yehgu bigronam. nify the difference between ,these days and the others יהוה זכָרָ ֽ נוּי בָ רֵ ְך , .K’mohem yihyu oseihem, kol asher botei·ah bahem Yisrael b’tah badonai, ezram u-maginam hu. the first half of Psalms 115 -and 116 was omitted (Baby י בָ רֵ ְך אֶ ת ־ בֵּ י ת ִ י שְׂ רָ אֵ ל , ▶ Beit aharon bit·hu vadonai, ezram u-maginam hu. .(lonian Talmud, Ta∙anit 28b י בָ רֵ ְך אֶ ת ־ בֵּ י ת אַ הֲ ֹר ן . Yirei Adonai bit·hu vadonai, ezram u-maginam hu. Later, midrashic reasons -were given for this prac יבָרֵ ְך יִרְאֵ י יהוה, הַקּטַ נִּ ים עִם הַגּ דֹלִ ים. Adonai, remembering us, will bless: tice—for example, noting that because the miracle of ֹיסֵ ף יהוה עֲ לֵיכֶם, עֲ לֵיכֶם ועַל בּנֵיכֶ ם. the exodus was achieved בּ רוּכִ ים אַתֶּ ם לַ יהוה, ֹעשֵׂה שָׁמַ ֽיִם וָאָ ֽרֶ ץ, ,will bless the house of Israel will bless the house of Aaron, through violence (with the drowning of the Egyptians ◀ הַשָּׁמַ ֽיִם שָׁמַ ֽיִם לַ יהוה, והָאָ ֽרֶ ץ נָתַ ן לִבְנֵי אָדָ ם. .will bless those who revere Adonai, the lowly and the great in the sea), our joy in this moment is diminished and ֹלא הַמֵּתִ ים יהַ ל לוּ יָהּ וֹלא כׇּ ֹל־ירדֵ י דוּמָ ה, .Adonai will add to your blessings—yours and your children we therefore do not recite וַאֲ נַֽחְ נוּ נבָרֵ ְך יָהּ מֵעַתָּ ה ועַ ד עוֹלָ ם. הַ ל לוּיָ הּ. :For you are blessed by Adonai, who formed heaven and earth the heavens are God’s, the earth is given to human beings. the full Hallel. (Reuven (Hammer, adapted תהלים קטו ▶ The dead do not celebrate God, nor any who go down to the grave, Psalm 115. Beginning with but we shall bless God, now and always. Psalm 115, Hallel introduces a plea for God’s continuing role in our lives. This psalm has two distinct stanzas, Halleluyah—joyfully praise Adonai! which in the recitation in the synagogue become almost separate poems. The first is an extended argument Adonai zekharanu y’varekh, on the uselessness of idols, ending with a call to both priests and laypeople to trust in God. The second offers assurance of God’s continued blessing of the people. The psalm concludes with the affirmation that God will y’varekh et beit yisrael, y’varekh et beit aharon. indeed bless all who are alive. God’s deliverance during the exodus from Egypt becomes a model for God’s Y’varekh yirei Adonai, ha-k’tanim im ha-g’dolim. deliverance in any time of trouble. Yosef Adonai aleikhem, aleikhem v’al b’neikhem. .Commentators have offered two ways of understanding this phrase .יִרְאֵ י יהוה those who revere Adonai B’rukhim atem ladonai, oseh shamayim va-aretz. It may refer to the collectivity of the assemblage: first the priests are addressed and then the laypeople; ▶ Ha-shamayim shamayim ladonai, v’ha-aretz natan livnei adam. and finally, with this phrase, the group as a whole. Some see the term as referring to those who were not Lo ha-meitim y’hal’lu yah v’lo kol yordei dumah. Israelites but were “God-fearing” and who joined in the celebration. In this understanding, the Temple service Va-anahnu n’varekh yah mei-atah v’ad olam. Halleluyah. addressed non-Jews who joined in Jewish worship, blessed them, and asked that they too respond to the Psalm 115 priests’ call.

317 שחרית ליום טוב וראש חודש · הלל festivals and rosh Ḥodesh · morning serviceSiddur · hallel Lev Shalem for Shabbat and Festivals 317 Copyright © 2016 by the Rabbinical Assembly The following paragraph is omitted on Rosh H|.|odesh The following paragraph is omitted on Rosh H|.|odesh Psalm 116. The previous and the last six days of Pesah|.|. and the last six days of Pesah|.|. psalm told of God’s rescue of the people Israel and the ,exodus from Egypt; now אָ הַ ֽ בְ תִּ י כִּי יִשְׁמַ ע יהוה אֶ ת־קוֹלִ י תַּחֲ נוּנָ י. ,I am filled with love, for indeed, Adonai heard my pleading voice Psalm 116 tells the story of כִּי הִטָּה אׇ זְנוֹ לִ י וּבְ יָמַי אֶקְרָ א. .turned an ear to me, in the days I called out Though the pangs of death embraced me, rescue from the point of view of a single individual אֲפָפֽוּנִי חֶבְלֵי מָ ֽוֶת וּמְ צָרֵי שׁאוֹל מ צָאֽ וּנִ י, and the earth’s deep sought me out, though I met trouble and pain, who has suffered and has returned to health. The צָרָ ה ויָגוֹן אֶמְ צָ א, וּבְשֵׁ ם יהוה אֶקְרָ א, ”!I called upon the name of Adonai: “Please, Adonai, save my life psalm is also the story of אָ נָּֽה יהוה מַ לּטָ ה נַפְשִׁ י. ;Adonai is kind and righteous faithfulness, even under the our God is compassionate, guarding even the foolhardy. .worst of circumstances חַ נּוּן יהוה וצַדִּ יק, וֵאֹלהֵ ֽינוּ מרַחֵ ם, Though I was brought low, God saved me. When Hallel is shortened, the first eleven verses ֹשׁמֵ ר פּתָ איִ ם יהוה. ”.Be at ease,” I said to myself, “for Adonai has done this for you“ -of Psalm 116—verses men דַּ לּוֹתִֽי ולִי יהוֹשִֽׁיעַ , You have saved me from death, tioning illness and distress are left out; only the— שׁוּבִֽי נַפְשִׁ י לִמְ נוּחָ ֽיְכִי, כִּ י יהוה גָּמַל עָ לָֽיְכִ י. ;my eyes from tears, my feet from stumbling ▶ I shall walk in God’s presence in the land of the living. second half of the psalm— -words offering thanks כִּי חִ לַּ ֽצְתָּ נַפְשִׁי מִמָּ ֽוֶ ת, I had faith in God and declared it, even as I suffered greatly giving—is recited. אֶ ת־עֵ ינִי מִן דִּמְעָה, אֶ ת־רַ גְלִי מִדֶּ ֽחִ י. ”.and called out in my delirium: “Everyone deceives I shall walk in God’s אֶתְהַ לְֵּך לִפְנֵ י יהוה בּאַרְ צוֹת הַחַ יִּ ים. אֶ תְ ַה ֵ לּ� ְך ִ ל פְ ֵ נ י presence ◀ The language here .יהוה הֶאֱמַ ֽנְתִּ י כִּי אֲדַ בֵּ ר, אֲ נִי עָ נִֽיתִי מ ֹאד. ?How can I repay Adonai for all that has been done for me I raise up the cup of deliverance, and call out the name: Adonai. may echo the command to Abraham, “walk in My אֲ נִי אָמַ ֽרְתִּ י בחׇפְזִי, כׇּל־הָאָדָ ם ֹכּזֵ ב. I shall fulfill my vows to Adonai in front of all of God’s people. presence and be whole- How grave in Adonai’s sight is the death of the faithful! hearted” (Genesis 17:1). Just as Abraham received מָה אָשִׁ יב לַ יהוה, כׇּ ל־תַּ גְמוּלֽוֹהִי עָ לָ י. ,Surely, Adonai, I am Your servant God’s blessing, so too does כּוֹס י שׁוּעוֹת אֶשָּׂ א, וּבְשֵׁ ם יהוה אֶקְרָ א. I am the servant born of Your maidservant— the psalmist, who has been .faithful to God נדָרַ י לַ יהוה אֲשַׁ לֵּם נֶגְדָ ה נָּא לכׇל־עַ מּוֹ. .You have untied the bonds that bound me אֲ ִ נ י Anah Adonai ki ani avdekha, ani avd’kha ben amatekha, pitahta l’moseirai. I am Your servant ָ יָקָ ר בּעֵ ינֵ י יהוה הַמָּ ֽוְתָ ה לַחֲסִידָ יו. The ancient rabbis . עַ בְ ֶ דּֽ �ך ,It is to You that I sacrifice a thanksgiving offering :imagine God remarking אָ נָּֽה יהוה כִּי אֲ נִיעַבְדֶּ ֽ ָך, אֲ נִיעַבְדּ ָך בֶּ ֽ ן־אֲמָתֶ ָך, ▶ and call upon the name of Adonai. “You are My servants, and not the servants of פִּתַּ ֽחְתָּ למוֹסֵרָ י. I shall fulfill my vows to Adonai ,servants” (Yalkut Shimoni ◀ לָך אֶ זְבַּח זֶ ֽבַח תּוֹדָ ה וּבְשֵׁ ם יהוה אֶקְרָ א. ,in the presence of the entire people of God commenting on Leviticus In saying that we are .(25:55 נדָרַ י לַ יהוה אֲשַׁ לֵּם, נֶגְדָ ה נָּא לכׇל־עַ מּוֹ. .in the courtyards of Adonai’s house, in your midst, O Jerusalem the servants of God and בּחַצְ רוֹת בֵּ ית יהוה, בּ תוֹכֵ ֽכִי י רוּשָׁ לָֽיִ ם. הַ ל לוּיָ הּ. !Halleluyah—joyfully praise God L’kha ezbah zevah todah u-v’shem Adonai ekra. not of other human beings, the rabbis emphasized תהלים קטז ▶ N’darai ladonai ashalem negdah na l’khol amo. the dignity of each Jewish B’hatzrot beit Adonai, b’tokheikhi yerushalayim, halleluyah. person. For instance, they viewed as a sinner the He- Psalm 116 brew slave who insisted on remaining in his master’s possession even after his term of indenture was up. Similarly, the morning blessings include thanksgiving to God “who made me free.” Or “harness.” The Hebrew word refers . לְמ וֹ � סֵ רָ י bonds to the straps that tie down the burden an animal carries on its back.

318 שחרית ליום טוב וראש חודש · הלל festivals and rosh Ḥodesh · morning serviceSiddur · hallel Lev Shalem for Shabbat and Festivals 318 Copyright © 2016 by the Rabbinical Assembly Joyfully praise Adonai, all you nations, Psalm 118 is composed of several sections. It begins הַ ל ל וּ אֶ ת־יהוה, כׇּל־גּוֹיִם, שַׁ בּחֽ וּהוּ, כׇּל־הָאֻמִּ ים. with an opening call and כִּי גָבַ ר עָ לֵ ֽינוּ חַסְ דּוֹ, וֶאֱמֶ ת יהוה לעוֹלָם, הַ ל לוּיָ הּ. ;extol God all you peoples response, proclaiming תהלים קיז ,for God has overwhelmed us with kindness and love and Adonai’s faithfulness endures forever. God’s enduring love. In the next section, the poet Each of the following four verses is chanted first by the leader and then Halleluyah—joyfully praise God! praises God after hav- repeated by the congregation, verse by verse. Some follow the practice of Hallelu et Adonai kol goyim, shabhuhu kol ha-umim. ing recovered from the after each verse ( וֹה� )ד� the congregation repeating the entire first line וּ depths of despair or a Ki gavar aleinu hasdo, ve-emet Adonai l’olam. Halleluyah. recited by the leader. Psalm 117 life-threatening event—an C illness, or perhaps an attack הוֹדוּ לַ יהוה כִּ י טוֹב, כִּי לעוֹלָם חַסְ דּוֹ. C by an enemy. A section ֹיאמַ ר נָ א יִשְׂרָאֵ ל, Each of the following four verses is chanted first by the leader and then filled with expressions כִּי לעוֹלָם חַסְ דּוֹ. repeated by the congregation, verse by verse. Some follow the practice of of thanks follows. The ֹיאמ רוּ נָא בֵ ית אַהֲ ֹרן, כִּי לעוֹלָם חַסְ דּוֹ. the congregation repeating the entire first line (“Give thanks…”) after each verse recited by the leader. devotee then enters God’s Temple, calling on God for ֹיאמ רוּ נָא יִרְאֵ י יהוה, כִּי לעוֹלָם חַסְ דּוֹ. D Give thanks to Adonai who is good; God’s love and kindness endure forever. further help, and ends by D Let the house of Israel declare: God’s love and kindness endure forever. expressing thankfulness. In the formal synagogue מִ ן הַמֵּ צַ ר קָרָ ֽ אתִ י יָּהּ, עָ נָֽנִי בַמֶּרְחָ ב יָ הּ. Let the house of Aaron declare: God’s love and kindness endure forever. recitation of Hallel, each of -these sections is experi יהוה לִי ֹלא אִ ירָא, מַ ה יַּעֲשֶׂ ה לִי אָדָ ם. .Let those who revere Adonai declare: God’s love and kindness endure forever enced separately; in many יהוה לִי בּ ֹעזרָ י, וַאֲ נִי אֶרְאֶה ב שֹׂנאָ י. .D Hodu ladonai ki tov, ki l’olam hasdo D Yomar na yisrael, ki l’olam hasdo. medieval manuscripts of the Book of Psalms, the טוֹב לַחֲ סוֹת בַּ יהוה, מִ בּ ֹטֽחַ בָּאָדָ ם. .Yomru na veit aharon, ki l’olam hasdo different sections appear as .separate psalms טוֹב לַחֲ סוֹת בַּ יהוה, מִ בּ ֹטֽחַ בִּנְדִ יבִ ים. .Yomru na yirei Adonai, ki l’olam hasdo give thanks to adonai כׇּל־גּוֹיִם סבָבֽוּנִי, בּשֵׁ ם יהוה כִּי אֲמִ ילַ ם. ,Tormented, I cried to Adonai -There are a va . וֹה� ֽד וּ� לַ יהו ה .God answered me with open arms riety of traditions for how סַ בּֽוּנִי גַם סבָבֽוּנִי, בּשֵׁ ם יהוה כִּי אֲמִ ילַ ם. -exactly the interplay be סַ בּֽוּנִי כִדְ ֹברִ ים דֹּעֲ כוּ כּאֵשׁ קוֹצִ ים, .Min ha-meitzar karati yah, anani va-merhav yah Adonai is with me, I do not fear; tween leader and congregation is to proceed; already בּשֵׁ ם יהוה כִּי אֲמִ ילַ ם. what can anyone do to me? in the Mishnah, there is an acknowledgment that דָּ ֹחה דחִ יתַ ֽנִי לִנְ ֹפּל, וַ יהוה עֲ זָרָ ֽנִ י. .With Adonai as my help, I face my enemies Better to depend on Adonai than on human beings; continued different communities have different traditions for the better to depend on Adonai than on the prominent and powerful. antiphonal recitation of Hallel (Sukkah 3:11). It is preferable to follow the earlier rabbinic preference, in which If any nation surrounds me, with God’s name I shall cut them down. the congregation repeats each line after the leader, verse by verse. However, according to an alternative medi- Though they surround and encircle me, with God’s name eval practice, the congregation responds with the first line—Hodu ladonai (“Give thanks to Adonai”)—after each verse recited by the leader. Local custom determines how these lines should be chanted. I shall cut them down. .The Hebrew play on words is difficult to capture in English .מִ ן הַ �מֵּ צַ ר. . . בַ �מֶּרְחָ ב יָ הּ� Tormented . . . open arms Though they swarm round me like bees, Meitzar, translated here as “tormented” and by some as “distress,” literally means “a narrow or tight place.” they shall be stamped down like thorns on fire, Merh|.|av, its antonym, translated here as “open arms,” might literally be translated as “expansiveness.” The for with God’s name, I shall cut them down. experience of rescue and redemption is a journey from narrowness and constriction—a feeling of being tied in knots—to wide expanse—being untied and allowed to stretch out fully. The Hebrew is ambiguous about Though I be pushed and stagger, Adonai shall be my help. whether it is God who answers “expansively” or whether the supplicant is now able to have an open heart. continued The Hebrew root is uncertain. It may derive from the preposition mul (that . אֲ מִ י לַ ם I SHALL CUT THEM DOWn is: those who stand over against me). Our translation takes it from the verbal root mul, “cut off,” as in its use in connection with circumcision, b’rit milah. Alternatively, it may also derive from millel, “speak”; it would then have the meaning “I quieted them” (literally, “I shut them up”). The fire will be put out quickly and easily, for it is fed only by thin needles. The . כּ�ְאֵ שׁ� וֹק�צִ ים THORNS ON FIRE image of thorns is apt, since the line begins with an image of being surrounded by bees.

319 שחרית ליום טוב וראש חודש · הלל festivals and rosh Ḥodesh · morning serviceSiddur · hallel Lev Shalem for Shabbat and Festivals 319 Copyright © 2016 by the Rabbinical Assembly Adonai is my strength—I sing to God who rescued me. ADONAI IS MY STRENGTH -The psalm .עׇ ִ זּ�י ְו ִ ז מְ רָ ת ָי הּ� עׇזִּי וזִמְרָ ת יָהּ, וַיְהִ י לִי לִ ישׁוּעָ ה. ist quotes the Song at the קוֹל רִ נָּה וִ ישׁוּעָה בּאׇהְׇ לֵי צַדִּיקִ ים, .In the tents of the righteous, voices resound with song and triumph God’s right arm is like an army, Sea (Exodus 15:2), as if to say that each experience ימִ ין יהוה ֹעֽשָׂה חָ ֽיִ ל. .God’s right arm is upraised, God’s right arm is like an army of rescue is a re-experience ,of the exodus from Egypt ימִ ין יהוה רוֹמֵ ֽמָ ה, ימִ ין יהוה ֹעֽשָׂה חָ ֽיִ ל. .Ozi v’zimrat yah, va-y’hi li lishuah and thus an occasion for ֹלא אָ מוּת כִּי אֶחְ יֶה, וַאֲסַפֵּ ר מַעֲשֵׂ י יָ הּ. .Kol rinah vishuah b’oholei tzadikim, y’min Adonai osah hayil Y’min Adonai romeimah, y’min Adonai osah hayil. similarly exultant song. ָ יַ סּרֹ יִסּרַ ֽנִּי יָּהּ, ולַמָּ ֽוֶת ֹלא נתָ נָֽנִ י. . וֹ � ְ דך אI shall not die, but live to tell of Adonai’s deeds. I will offer thanks The psalms of Hallel move ◀ פִּתְ חוּ לִי שַׁעֲרֵ י צֶ ֽדֶ ק, אָ ֹבא בָם אוֹדֶ ה יָ הּ. .Though Adonai chastened me, God did not hand me over to death back and forth between expressions of gratitude and זֶה הַשַּׁעַ ר לַ יהוה, צַדִּיקִ ים יָ ֽ ֹבאוּ בוֹ. ,Open for me the gates of righteousness ▶ pleas for help. These four תהלים קיח:א–כ .that I may enter through them, to thank Adonai This is the gateway to Adonai; through it the righteous shall enter. verses represent the height Each of the following four verses is recited twice: of personal and communal ▶ Pit·hu li sha·arei tzedek, avo vam, odeh yah. Zeh ha-sha·ar ladonai, tzadikim yavo·u vo. celebration in Hallel, out of which arises an especially אוֹד ָך כִּי עֲ נִ יתָ ֽנִי, וַתּהִ י לִי לִ ישׁוּעָ ה. Psalm 118:1–20 terse and intense plea for deliverance and success in אֶ ֽבֶן מָאֲסוּ הַ בּוֹנִ ים, הָ יתָ ה ל ֹראשׁ פִּ נָּ ה. :Each of the following four verses is recited twice .our lives מֵאֵ ת יהוה הָ יתָ ה ֹזּאת, הִ יא נִפְלָ את בּעֵ ינֵ ֽינוּ. .I will offer thanks to You, for You answered me, and You were my rescuer The .לְ רֹ שׁא� פִּ� ָ נּ�ה Keystone זֶה הַ יּוֹם עָשָׂ ה יהוה, נָגִֽילָה ונִשְׂמחָ ה בוֹ. .The stone the builders rejected is now the keystone This is Adonai’s doing; how wondrous it is in our sight. keystone tops the arch. It is a small stone which is spe- This is the day that Adonai has made; we shall celebrate and rejoice in it. The leader chants each of the next four lines, which are in turn repeated by the congregation: cially selected but which Od’kha ki anitani va-t’hi li lishuah. when in place holds the .C whole structure in balance אָ נָּֽא יהוה הוֹשִֽׁיעָ ה נָּ א. .Even ma·asu ha-bonim haitah l’rosh pinah C In this image, the people אָ נָּֽא יהוה הוֹשִֽׁיעָ ה נָּ א. .Mei-eit Adonai haitah zot, hi niflat b’eineinu Zeh hayom asah Adonai, nagilah v’nism’hah vo. Israel have been specially selected to be the height אָ נָּֽא יהוה הַצְ לִיחָ ֽה נָ א. The leader chants each of the next four lines, which are in turn repeated by the congregation: of creation, the key to its .being able to stand firm אָ נָּֽא יהוה הַצְ לִיחָ ֽה נָ א. D D Adonai, we implore You: deliver us. Adonai, we implore You: deliver us. (Benjamin Sommer) Adonai, we implore You: grant us success. Adonai, we implore You: grant us success. Each of the following four verses is recited twice: May the blessings of the D Ana Adonai hoshi∙ah na. D Ana Adonai hoshi∙ah na. house of Adonai be upon בָּ רוְּך הַבָּא בּשֵׁ ם יהוה, בֵּרַ כְ נוּכֶם מִ בֵּ ית יהוה. . ֵ בּ� ַר ְ כנ וּ� ֶ כם ִמ ֵ בּית יהו� ה Ana Adonai hatzlihah na. you Ana Adonai hatzlihah na. Literally, “We bless you אֵ ל יהוה וַ יָּ ֽאֶ ר לָ ֽנוּ, אִסְ רוּ חַ ג בַּעֲ ֹבתִ ים עַ ד קַרְ נוֹת הַמִּ זְבֵּ ֽחַ . Each of the following four verses is recited twice: ”.from the house of Adonai ָ ָ In its biblical context, this אֵ לִי אַתָּ ה ואוֹדֶ ֽ ,ךּ אֱֹלהַי אֲ רוֹממֶ ֽ ךּ. ;Blessed are you who come in the name of Adonai C was probably a priestly הוֹדוּ לַ יהוה כִּ י טוֹב, כִּי לעוֹלָם חַסְ דּוֹ. .may the blessings of the house of Adonai be upon you statement of blessing. תהלים קיח:כא–כט Adonai is our God, lighting our path. Dress the horns of the altar with branches of myrtle There is . אִ סְ ר וּ� חַ ג in celebration of the festival. Dress some dispute as to the You are my God and I offer thanks to You; My God, I exalt You. meaning of the Hebrew verb. Some scholars suggest that it is related to the Akkadian verb meaning “to sur- D Give thanks to Adonai who is good; God’s love and kindness endure forever. round,” which would then mean: “Surround the horns of the altar.” Others take it to mean “bind the festal of- Barukh haba b’sheim Adonai, beirakh∙nukhem mi-beit Adonai. fering to the horns of the altar with cords.” Our translation here attempts to convey nuances of both of these interpretations. The ancient rabbis interpreted the phrase isru h|.|ag as the day after the festival. El Adonai vaya∙er lanu, isru hag ba-avotim ad karnot ha-mizbei∙ah. ,avotim). In Leviticus 23:40, which mentions the lulav and etrog in connection with Sukkot) עֲ ֹב תִ י ם Eili atah v’odeka, elohai arom’meka. myrtle D Hodu ladonai ki tov, ki l’olam hasdo. the myrtle is called the “thick tree” (eitz avot). Perhaps the entire phrase was an instruction that this is the moment the myrtle is tied to the altar, and that the instruction, originally noted in the margin of the psalm, Psalm 118:21–29 eventually became incorporated into the body of the psalm; we have therefore put the phrase in italics.

320 שחרית ליום טוב וראש חודש · הלל festivals and rosh Ḥodesh · morning serviceSiddur · hallel Lev Shalem for Shabbat and Festivals 320 Copyright © 2016 by the Rabbinical Assembly Kaddish: Beauty of May all that You have created praise You, Adonai our God. May all that You have B’rakhot . ְ י הַ ְ ל ֽ ל וּ� ָך created הַ י ל לֽ וּ ָךיהוה אֱֹלהֵ ֽינוּ כׇּ ל־מַעֲשֶׂ ֽ יָך, ֽ וַחֲסִידֶ יָך צַדִּיקִ ים form a frame around the עוֹשֵׂי ר צוֹנֶ ָֽך, וכׇל־עַמּ ָך בֵּ ית יִשְׂרָאֵ ל בּרִ נָּ ה יוֹדוּ וִ יבָר כוּ the World Your faithful, the righteous who do Your will, and all of Your people, the house of Israel, shall joyfully glorify and thank, recitation of the psalms הַ לל וּ אֶ ת הַ תֵּ בֵ ל , -that constitute Hallel. Hav וִ ישַׁ בּ חוּ וִיפָאֲ רוּ וִ ירוֹמ מוּ ויַעֲרִֽ יצוּ ויַקְדִּֽ ישׁוּ ויַמְ לִֽיכוּ exalt and extol, sanctify and celebrate Your name, our הַ ללוּ אֶת מלוֹאָ הּ. ing begun with a b’rakhah, Hallel now concludes with ־ אֶ ת שִׁ מְ ָך מַ ְ ל ֵ ֽ כּ נ וּ . .Sovereign הַ ללוּ אֶ ת כִּסּוּפֶ ֽיהָ , .a b’rakhah ◀ כִּי ל ָך טוֹב ל הוֹדוֹת וּלְשִׁמְ ָך נָאֶ ה לזַמֵּ ר, ,It is good to offer You thanks, fitting to sing to Your name ▶ אֶ ת יׇפְ יָהּ וִ יגוֹנָ הּ. כִּי מֵ עוֹלָם ועַ ד עוֹלָם אַתָּה אֵ ל. .for You are God from the beginning to the end of time הַ לל וּ אֶ ֽ בֶ ן וָ אֵ שׁ , בָּ רוְּך האַתָּ יהוה, מֶ ֽלְֶך מ הֻ לָּל בַּתִּשְׁ בָּ חוֹת. Barukh atah Adonai, Sovereign, celebrated through words נָהָר ולִילָ ְך .of praise וצִ פּוֹר בּוֹדֵדָ ה .On Sukkot, congregations that include Hoshanot here continue on page 383. On Sukkot, congregations that include Hoshanot here continue on page 383 בַּחַ לּוֹן. הַ ללוּ אֶת רֶ ֽגַ ע קַ ִ די ש ָ ש ֵ ל ם Kaddish Shalem פּרִ יצַת הַשָּׁ לֵ ם :Leader: Leader ואֶת רֶ ֽגַע פּרִ יצַ ת יִ תְ ַגַ דל ויִתְ קַ ַדש שמֵ ה רַ ָבא, בעָ למָ א ִ די ברָ א, כִרְ עותֵ ה, May God’s great name be exalted and hallowed throughout הַשָּׁ לֵם בּרִ נָּ ה. ויַמְ לִ יְך מַ ְ לכותֵ ה בחַ ֵייכון ו ְ ביומֵ יכון ובְ חַ יֵי ד ׇ כל־ ֵ בית the created world, as is God’s wish. May God’s sovereignty הַ ללוּ בּכׇל מאוֹד כֶ ם soon be established, in your lifetime and in your days, and in אֶת הַ ֹיּֽפִי הַ דּוֹעֵ ְך—וּרְ אוּ יִ שְרָאֵ ל, בַעֲ גָלָ א ובִזְמַן קָרִ יב, ואִ ְ מרו אָ מֵ ן. .the days of all the house of Israel. And we say: Amen כִּי יִפְעַת הַתֵּ בֵ ל :Congregation and Leader: Congregation and Leader הִ יא לָכֶ ם. יהֵ א שמֵ ה רַ ָאב מ בָרַ ְך לעָ לַ ם ולְעָ למֵי עָ למַ ָּיא. !Praise the world— May God’s great name be acknowledged forever and ever praise its fullness Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. Leader: and its longing, יִ תְ ָ ברַ ְך ויִ ְש ַת ַ בח ו יִ תְ ָ פאַ ר ו יִ ְ תר ו מַ ם ו יִ תְ נַ ֵ שא :its beauty and its grief. Leader ויִתְ הַ ָ דר ויִתְ עַ לֶה ויִתְ הַ ָלל שמֵ ה דקֻ דְ ָשא, ברִ יְך הוא, Praise stone and fire, May the name of the Holy One be acknowledged and לעֵ ֽלָּא מִ ן כׇּ ל־בִּרְ כָתָ א ו ִ שירָ ָ תא ֻת ְשבחָתָ א ונֶחָמָתָ א ,lilac and river, celebrated, lauded and worshipped, exalted and honored and the solitary bird extolled and acclaimed—though God, who is blessed, ַ דאֲ מִ י ָ רן בעָ ל מָ א , ו אִ מְ ר ו . .at the window אָ מֵ ן ,b’rikh hu, is truly beyond all acknowledgment and praise Praise the moment תִתְ קַ בַל צ לות הון ובָ עות הון דכׇ ל־יִ שְרָאֵל קְׇדָם אֲ בוהון when the whole or any expressions of gratitude or consolation ever spoken ִ די בִ ְ שמַ ָ יא ו אִ מְ ר ו אָ מֵ ן. .bursts through pain in the world. And we say: Amen and the moment May the prayers and pleas of all Israel be accepted by their י ֵ הא שלָמָ א רַ ָ בא ִ מן שמַ ָ יא, ו חַ ִ יים עָ לֵ ֽינו ועַ ל ׇ כל־יִ שְרָאֵ ל, when the whole bursts forth in joy. creator in heaven. And we say: Amen. ו אִ מְ ר ו אָ מֵ ן. Praise the dying beauty with all your breath, May heaven bestow on us, and on all Israel, life and abundant ֹע ֶשה ָשלום ִ ב ְ מרומָ יו הוא יַ עֲ ֶשה ָשלום .and praising, see and lasting peace. And we say: Amen עָ לֵ ֽינו ועַ ל ׇכל־יִ שְרָאֵ ל ]ועַ ל ׇ כל־יׁשבֵ י תֵ בֵ ל[, the beauty of the world May the one who creates peace on high bring peace to us and is your own. ו אִ מְ ר ו אָ מֵ ן. .marcia falk to all Israel [and to all who dwell on earth]. And we say: Amen— (Hebrew and English) On Shabbat H|.|ol Ha-mo∙ed, Shabbat Rosh H|.|odesh, and Shabbat H|.|anukkah, On Shabbat H|.|ol Ha-mo∙ed, Shabbat Rosh H|.|odesh, and Shabbat H|.|anukkah, we continue with the Shabbat Torah Service on page 168. we continue with the Shabbat Torah Service on page 168. On Festivals, we continue with the Festival Torah Service on the next page. On Festivals, we continue with the Festival Torah Service on the next page.