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

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

סדור לב שלם Lev Shalem לשבת ויום טוב for & FESTIVALS

For restricted use only: March-April 2020. the Do not copy, sell, or distribute Copyright © 2016 by The Rabbinical Assembly, Inc. First edition. All rights reserved.

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 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 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.

Printed and bound by LSC Communications, Crawfordsville, Indiana.

Fourth Printing 18 17 16 15 14 13 12 11 10 9 8 7 6 5 4

For restricted use only: March-April 2020. Do not copy, sell, or distribute שבת ביום Shabbat Daytime

שחרית לשבת ויום טוב 98 Shaḥarit for Shabbat and Festivals ברכות השחר 99 Morning 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 תפילת העמידה ליום טוב 306 The Festival Amidah

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

מוסף לשבת 185 Musaf for Shabbat

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

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 For restricted use only: March-April 2020. פרקי אבות 235 Do not copy, sell, or distribute

98 shabbat daytime ברכות השחר Morning Blessings

(” (“I thank You מֹודֶ ה\מֹודָ ה אֲ נִ ילפָנֶ ֽיָך, מֶ ֽלְֶך יחַ וקַ ּיָ ם, My Personal Prayers upon Arising On the day that I searched is an Ashkenazic -composed in the late Midׁשֶהֶחֱ זַֽרְּתָ ּבִי ינִׁשְמָתִ ּבחֶ ְ מלָ ה, for —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 - and found Your throne bi nishmati b’h|.|emlah, rabah emunatekha. others recite them upon arriving at the : 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: -a contem אַּתָה ברָ,Eliezer Schweidאתָּה, האַּתָ יצַרְּתָּה, אַּתָ ה ּתָ נפַחְּה ּבִ י, THE SOUL porary Jewish , 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 אַ תָּ 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. אֲ ֶ ׁשר קִדָּ ֽ ׁשנּו ּבמִ צְֺותָ יו וצִ ּוָֽנּו עַ ל 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 . view the soul as an actual part of God above”; that“ ָ ברוְך אַ ָ ת ה יהוה אֱֹלהֵ ֶ ֽינּוֽלְֶך מ 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 is the presence of אֲ ׁשֶ Adamר ָ י צַ ר אֶ ת ־ הָ אָ םדָ ּ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 . הַמַּחֲ זִ יר נְ ׁ ָ ש ֹמות לִפְ גָרִ ים I meet. According to the , sleep is a taste of ; thus, when we arise in the . מֵ תִ י ם May the words I utter be THE body morning we recognize the 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 For restricted useb’rakhah isonly: fulfilled. March-April 2020. 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 Do not copy,, sell, 60b). Upon or waking distribute 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 service · morning blessings 99 . 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 וַ אֲ נִי ּב רב ָךחַסְ דאָ בֹוא ֵ ב ֽ יתֶ ָך, ֹ -in conversation with our How lovely are your dwellings, ; prophet Balaam, who had selves. And as we engage been hired to curse 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, with Joy I will bow and prostrate myself, kneel before ADONAI ally, “tents of Jacob”) and the “sanctuaries of Israel” to אֱ ִ ֹלהים ּברׇב־חַסְ ֶָֽ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, 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 ׁשַחְרִ י וגַם עַ רְ ּ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. , here used to praise the cian played, the hand of synagogue. This verse was Va-ani b’ 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 , when מַה ּזֶה אֲׁשֶ ר יּוכַל הַ ּלֵב והַ ּלָ ׁשֹון .Kings 3:15). esh·tah|.|aveh el heikhal kodsh’kha b’yiratekha 2) — on 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 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 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 toward the sanctu- ary; 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 :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 in , 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 , who assures the exiles in that God is with them in the “small sanctuaries” of What power the spirit within me? foreign lands (: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 recasts :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. :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 elo·ah bi. ,This poem was written by ibn Gabirol (1021–1058 . ַׁ ֽ שחַ ר אֲ בַ ֶ ּק ׁ ְ ש ָך At dawn I seek You For restricted useSpain) only: as a morning meditation March-April to be recited by the prayer leader. 2020. It begins with a of human inadequacy, even to offer prayers, but ends by evoking the soul—the spirit of God in Do not copy,each human sell, being, and orthe source distribute of human inspiration.

101 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning service · morning blessings 101 .Putting on the 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 , 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; :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 ּבהִתְחַ ֵׁ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 ֵ ליל, 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 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 רׁשָֽ קִנּוד ּבמִ צְ ֺותָ יו, וצִּוָֽנּו להִתְעַ ּטֵ 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 ִ ּלית, .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 ַ המ ּיָקָ ר חַסְ  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 ויֻן מִ ֶֽׁ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 . Thus, to say that we מ ֹׁשְך חַסְ  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 הֲ רֵ ֽ י ִ נ י מ קַ ּבֵ ל\מקַ ּבֶ ֽלֶת עָ לַי מִ 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 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 as written in the Torah: Love your neighbor Leviticus 19:18. The mystic Luria Our Relation to Others Love your neighbor as yourself. (1534–1572, ) 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 For restricted use only: March-Aprilunable 2020. to fulfill it completely—is a people are displeased, the necessary condition of our experiencing divine spirit is displeased. divine love. —pirkei Avot Do not copy, sell, or distribute

102 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning service · morning blessings 102 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, stated: “These eyes, as the 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. — service” (, Barukh atah Adonai eloheinu melekh ha-olam, Hilkhot Tefillah 7:7, 9). Other authorities, however, beginning with the siddur of 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 ). 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 . 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 (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 ( 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 (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 . -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 For restricted use only:146:7–8). March-April 2020. (God’s clothing of and Eve (Genesis 3:21 . מַ ְ ל ִ ּ ב י ׁש עֲ רֻ מִּ י ם Who clothes the naked Do not copy, wassell, an act of kindness or exhibited distribute to these first humans, even as they were exiled from the Garden.

103 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning service · morning blessings 103 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 :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 ירׁשֵ נָה מֵעֵי ּותְ יננּומָה 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 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 For restrictedspur ususe to exert greater only: energy but it canMarch-April also lead to hurtful behavior. The yearning 2020. 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 Do notself-concern, copy, and our desiresell, for mastery or and conquest. distribute

104 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning service · morning blessings 104 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 ּכֵ ם 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- 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 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 חַסְ ֵֽ 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, ֹּכ מַ הּג 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 ( 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, 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 כָ ִ מים ּכִבְ לִיָע, מַ דּונְבֹונִ 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 : 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 , 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 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 son, whom You renamed Israel and 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 and Vanity prophets, and carried out by countless of the the same as used in the opening verses of Kohelet () and variously translated there as “vanity,” past, are now entrusted to us. No other group has “futility,” and “fleeting breath.” .The phrase originates in :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 from In some traditions, the biblical passage of the . ׁ ֶ ְ 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 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, , and Jacob all had their names .קָרָ ֽאתָ אֶ ׁ ְ ת־ש ֹמו יִ ׂשְרָאֵ ל Whom You renamed Israel —abraham 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 For restricted alwaysuse kept his only:name (Talmud of March-Aprilthe , Berakhot 1:4). 2020. 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. Do not copy, sell, or distribute

105 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning service · morning blessings 105 .ׁ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 ּולְקַ ֵׁ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 הּטֹוב 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 ser- vice, 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 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 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 ◀ קַ דֵׁש אֶ ת־ׁשִמְָך עַל מַקְ ִ ד יׁשֵי ֽ ׁשמֶ ָך, !You! You! You Barukh atah ADONAI, who sanctifies Your name through intended as an interpreta- tion of the meaning of וקַ ֵׁש אֶד ת־ׁשִמְ ָך ּב ֽ עֹולָמֶ ָ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 ים ותַ גְּבִֽיּהַ קַ ְ רנֵ ֽנּו. ,In every trend at every end, is one is eternal. ּבָרּוְך אַּתָ ה יהוה, ֵׁשאֶ מקַ דת־ׁ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.” For restricted use only: March-April 2020. Do not copy, sell, or distribute

106 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning service · morning blessings 106 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 אַ ָ 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 אֲׁשֶ רׁשָֽנּו קִ דּבמִ צְ ֺ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 א יהוה 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 , 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 spiri- tual experience. Through Barukh atah ADONAI, our God, sovereign of time and space, Passages of Study. The ancient rabbis catego- 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. ;(. (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 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 to the Temple, 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 For restrictedeach individual. Maimonides use elaborates only: all the laws ofMarch-April in the section of his law code 2020. dealing with this morning and evening; providing hospitality; ; mitzvah, as if to say that tzedakah begins with the simplest of acts. This list from tractate . 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 Dowas expandednot through copy, the Middle Ages sell, (Mishneh Torah, or Hilkhot distribute 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 service · morning blessings 107 D’rabbanan. -Kaddish D’Rabbanan, recit קַ י ִ ד  ׁש רַ דּב ָ ָ נ 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 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. יִתְ ּגַדַּ ל ויִתְקַדַּ ׁש ׁשמֵ ּה רַָ ּבא, May God’s great name be exalted and hallowed throughout the created ּבעָ למָא דִּ י ברָ א, ּכִרְ עּותֵ ּה, 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. ויַ מְ לִ יְך מַ לְ כּותֵ ּה ּבחַ ֵ ּייכֹון ּובְ יֹומֵ יכֹון .And we say: ּובְחַ ּיֵי ד כׇ ל־ ֵ ּבית יִ ׂשְרָאֵ ל, !May God’s great name be acknowledged forever and ever ּבַעֲ גָלָ א ּובִ זְמַן 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 ָ תְ ּברַ ְך ו יִ ְׁש ַּת ַ ּבח ו יִ תְָּפ אַ ר ו יִ תְ ר ֹו מַ ם ו יִ תְ נַ ֵ ּׂשא .ever spoken in the world. And we say: Amen ו ִ י תְ הַ דַּ ר ויִתְעַ ּלֶה ויִתְהַ ַ ּלל ׁשמֵ ּה דּקֻדְָ ׁ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 מִ ׇ ּכל ־ :on Shabbat Shuvah we substitute] לעֵ ּֽלָא מִ ן ׇ ּכל־ in all other lands. May you and they be blessed by our creator in heaven with ִרְ ּבכָתָ ִ א ו ׁשירָתָ א חָתָ ֻּת ְא ׁשּבונֶחָמָתָ א ַאֲמִ דּירָ ןעָ ּבלמָ א, -great peace, 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 לְ מִידֵ י .peace. And we say: Amen תַ לְמִידֵ עַליהֹון, ו ּכׇ ל־מָ  אן דעָסקִ ין ּבאֹורַ 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 וחִסְ דורַחֲמִ ין, וחַ ּיִ יןאֲרִ יכִ ין, ּומְ זֹונָא ר וִיחָ א, ,Yitgadal v’yitkadash sh’meih raba, b’alma di v’ra, kiruteih ּופֻרְקָ נָ ִן קְׇא דָםמ 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 רַָ ּבֽא מִ ן ׁשמַ ּיָֽא וחַ ִ ּיים טֹובִ ים .Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya עָ לֵ ֽינּו ועַ ל ּכׇל־יִ ׂשְרָ אֵ 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 ה אּו ּב רַחֲמָ יו יַעֲ ֶ ׂ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 ּכׇל־יִ ְׂשרָאֵ ל ]ועַ ל ׇ ּכל־יֹוׁשבֵי 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. For restricted use only: March-April 2020. Y’hei sh’lama raba min sh’maya, v’h|.|ayim tovim v’al kol yisrael, v’imru amen. Oseh bimromav hu b’rah|.|amav ya∙aseh shalom Do not copy, sell, or distribute 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 service · morning blessings 111 ׁ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: Middle Ages, it has been customary to recite a הַ ּיֹום יֹום ַׁש ַ ּבת ֽ ֹקדֶ ׁש, ֶׁשּבֹו הָ יּו הַ לוִ ִ ּים אֹו מ רִ י ם ּבבֵ ית הַ ּמִקְדָּ ׁש: Today is Shabbat, the day on which the recited this psalm in the Temple: special psalm for each מִ זְ מֹור ִ ׁשיר ליֹום הַשַּׁ בָּ ת A psalm: the song of the day of Shabbat day of the , a custom based on the Mishnah’s טֹוב ל ֹהדֹות לַ יהוה, ּולְזַ ֵ ּמר ל ׁשִמְָך עֶ לְ יֹון, report that these psalms להַ ִ ּגיד ַּב ֹּבֽקֶר חַסְ ֶֽ דָּך, 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 ( 7:4 עֲ לֵי עָ ׂשֹור וַעֲ לֵי נָֽבֶ ל, עֲ לֵי הִ ָ ּגיֹון ּבכִ ּנֹור. Finger the lute, pluck the harp, let the sound of the lyre rise up. Tractate Sofrim (18:3–4), a of the ִ ּכי ִׂשּמַחְ ַ ּתֽנִ י יהוה ּבפׇעְׇ לֶ ָֽך, ּבמַעֲ ֵ יׂש ֽ יָדֶ יָך אֲרַ ֵ ּנן. Talmud, records that on מַ ה ּגָד לּו מַעֲ ֶ ֽׂשיָך יהוה, מ ד ֹאעָמ קּו מַחְ  ׁ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 יׁש ר ֽעַ ַּב ֹלא יֵדָ ע, ּוכְסִ יל ֹלא יָבִ ין אֶ ֹת־זאת. .occasions were recited ּבִפְ ֹרֽחַ ר ׁשָעִ ים  ּכמֹו עֵ ֽ ֶ ׂשב וַ ּיָצִֽ יצּו ׇ ּכל־ ֹּפעֲ י לֵאָ ֽוֶ ן, ,How wonderful are Your works, ADONAI how subtle Your designs! Accordingly, we include here the traditional psalm ל הִָ ּׁשמדָ 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 ואַָה ּתמָ רֹום ל ֹעלָ ם יהוה. the wicked flourish like grass and every evildoer blossoms, for each of the festivals. ּכִי הִ ֵּנה ֹאיבֶ ֽיָך, יהוה, ּכִי הִ ֵ ּנה ֹאיבֶ ֽיָך ֹיאבֵ ֽדּו, —only to be destroyed forever -psalm 92 begins by con יִתְ ּפָר דּו ׇ ּכ ֲ ל־ ֹּפלֵיע אָ ֽוֶ ן. but You, ADONAI, are exalted for all time. templating the wonder of creation and ends with וַָ ּתֽרֶ ם ּכִרְ ֵ אים קַרְ נִ י, ַּבּלֹתִֽ י ּב ֶ ׁשֽמֶ ן רַעֲ נָ ן. Surely Your enemies, ADONAI, surely Your enemies will perish; a vision of the righteous flourishing in God’s house. וַ ַּ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 ַָ ּכָ ּתר מיִפְרָ ח, ּכאֶ ֽרֶ ז ַּבּלבָ נֹון יִ ְׂ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 יַפְרִֽ יחּו. You raised my head high, anointed it with fresh oil. ing creation and Shabbat as .a taste of עֹוד י נּובּון ֵ ּבׂשיבָה, דּ ֵ ׁש ִ נים ורַעֲ נַ ִ ּנים יִהְ יּו, As my enemies gather against me, ◀ all who commit evil להַ ִ ּגיד ּכִי יָָ ׁ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 .יִתְ פּ�ָרְ ד וּ� ׇ �כּ ֹעֲ ל־ 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� ֹתִ ֽ 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 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. For restricted use only: March-April 2020. L’hagid ki yashar Adonai, tzuri v’lo avlatah . Some congregations recite Mourner’s Kaddish here; see page 121. Do not copy, sell, or distribute

112 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning service · morning blessings 112 - precedes the sec מִ זְ מֹור ִ ׁשיר חֲ נַֻ ּכת הַבַּ ֽיִ 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 ּכִי ִ דִ ּליתָ ֽ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 ַ ּמֽחְָּת ֹאיבַ י לִ י. who love God; thank of the house, for David prayers, its mention of יהוה אֱֹלהָ י, ִׁשּוַֽעְ ִיּת אֵ לֶ ֽיָך וַ ּתִרְָּפאֵ ֽ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 הֶעֱלִֽיתָ מִ ן  ׁשאֹול נַפְ ִ ׁשי, For though God may seem to be absent, in God’s and not allowed my enemies to rejoice over me. seen as grateful acknowl- edgment of the blessing of חִ ִ ּייתַ ֽנִי מִ ּיׇרְדִ י בֹור. presence is eternal life. ADONAI my God, I cried out to You awakening from sleep. In זַ  ּ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 קׇדְ ׁשֹו. ,with the dawn. ADONAI, You raised me up from Sheol -of thanksgiving after over ּכִי רֶ ֽגַ ע ּבאַ ּפֹו חַ ִ ּ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 ולַ ֹּבֽקֶ ר רִ ָ ּ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 ֲ וַ נִיא אָמַ ֽרְ ִ ּ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 ּבַל אֶ ּמֹוט ל עֹולָ ם. .praise One may lie down crying at night, ,affirmations of health יהוה ּבִרְ צֹונָך הֶעֱמַ ֽדְָ ּתה להַררִ י ֹעז, STEPHEN MITCHELL— but wake in the morning with joyful song. and between fear and joy. Knowing how vulnerable הִ סְ ַ ֽ ּתרְָ ּתפָ ֽ י נֶ ָ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, ואֶ ל אֲ דֹנָי אֶתְחַ ָ ּנן. ”.I shall never be undone“ God that we are alive and מַ ה ֶ ּבֽצַ ע ּבדָמִ י ּברִדְ ּתִי 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  הֲ ָך יֹודעָפָ ר, הֲ יַ ִ ּגיד אֲמִ ֶֽ ּתָך. I called to You, ADONAI; Psalm 30 was added to the liturgy in the 17th ׁשמַ ע יהוה וחׇ ֵ ּנֽנִ י, יהוה הֱ ֵ יה ֹעזֵ ר לִ י. :I pleaded before my Master -century under the influ ◀ הָפַ ֽכְָּת מִסְדִ יּפ 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 ַ ּתֽחְָ ּת ַׂש ִ ּקי וַ ּתאַ ּזרֵ ֽנִ י ׂשִמְ ָ חה. ?Can dust praise You? Can it speak of Your truth God ten times, and Jewish למַ ֽעַ ן יזֶַרְ ּמָך כָ בֹוד 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 אֹודֶ ָּֽך. 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 ( 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 March-Aprilmodern Jewish theologian Abraham Joshua 2020. Heschel points out that in . ְבּ אַ ּפ ֹו For restricted usegod’s only: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 Do not copy,ethical lapses. sell, or distribute

120 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning service · morning blessings 120 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 יִתְ ּגַדַּ ל ויִתְקַדַּ ׁש ׁשמֵ ּה רַָ ּ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 takes ּבעָ למָא דִּ י ברָ א, ּכִרְ עּותֵ ּה, tary, dialectical soon be established, in your lifetime and in your days, and in two sides of one coin. a formal role in relation ויַ מְ לִ יְך מַ לְ כּותֵ ּה ּבחַ ֵ ּ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 ּובְחַ ּיֵי ד כׇ ל־ ֵ ּבית יִ ׂשְרָאֵ 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 ּובִ זְמַן 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 ָ תְ ּברַ ְך ו יִ ְׁש ַּת ַ ּבח ו יִ תְָ ּפאַ ר ו יִ תְ ר ֹו מַ ם ו יִ תְ נַ ֵ ּׂ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 ויִתְעַ ּלֶה ויִתְהַ ַ ּלל ׁשמֵ ּה דּקֻדְָ ׁ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 לעֵ ּֽלָא מִ ן ׇ ּכל־ ] ל עֵ ָֽ ּלא ל עֵ ָֽ ּלא מִ ׇ ּ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 ו ׁשירָתָ א חָתָ ֻּת ְא ׁשּבונֶחָמָתָ א ַאֲמִ דּירָ 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 רַָ ּבֽא מִ ן ׁשמַ ּיָֽא וחַ ִ ּיים .us for a new life all may be at peace. עָ לֵ ֽינּו ועַ ל ּכׇל־יִ ׂשְרָ אֵ 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 יַעֲ ֶ ׂשה ָ ׁשלֹום .Return the dust to the v’imru amen עָ לֵ ֽינּו ועַ ל ּכׇל־יִ ְׂשרָאֵ ל ]ועַ ל ׇ ּכל־יֹוׁשבֵי 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 For restricted use only: March-April 2020. v’al kol yisrael [v’al kol yosh’vei teiveil], v’imru amen. Do not copy, sell, or distribute

121 שחרית לשבת ויום טוב · ברכות השחר shabbat and festivals · morning service · morning blessings 121 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 ּומְקַ ֵ ּ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 came and be preceded and followed ָ ּברּוְך ם מרַחֵעַל 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 עַל הַ ּברִ ּיֹות, 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 וקַ ּיָם 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 ּומַ ִ ּ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“ ּבָ ”.servantsרּוְך אַּתָ ה יהוה אֱֹלהֵּו מֶ ֽינֽלְֶך 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 עַבְ ֶָֽ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 ּובִ זְמִ ירֹות, ֶלְָךנגַ דּונְׁשַ ּ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 For restrictedr-ḥ-m, which also means use “womb.” Thus,only: this particular March-April phrase can be understood as “the fatherly 2020. 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 distributeblessing announces that the psalms to be re . נְ גַ ֶ ּדorלְ ָך ּו נְ ׁ ַ ש ֵבּ חֲ ָך ּו נְ פָ אֶ ,sellרְ ָ ך Doextol, not acclaim, andcopy, 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 service · verses of song 122 Chronicles 16:8–36. This 1 הֹודֽ וּ לַ יהוה, קִרְ אּו בִ ְ ׁשמֹו, הֹודִֽ יעּובָעַ ִ ּמים עֲ לִיֹלתָ יו. Morning Praise David’s Prayer: The Dedication of the Ark first biblical text in P’sukei יָ ה נֹותֵ ן ִ ּבינָ ה לַּׂשֶ כְוִ י D’zimra is recited daily and ִֽ ׁשירּו לֹו זַ  ּמרּו לֹו, ִֽׂשיחּו ּבכׇ ל־נִ ְ פל ֹאתָ יו. .Give thanks to ADONAI, call out in God’s name .is taken from 1 Chronicles לזַּמֵ ר לִׁשְמָ ְך, הֵ ן ָ ּתוִ י The Chronicler describes הִתְהַ ל לּו ּבׁשֵם קׇדְ ׁשֹו, יִ ְׂשמַ ח לֵב מ בַקְ ֵ ׁשי יהוה. .Let all peoples know of God’s deeds ׂשָם ּבִ ינָהּב עֹוף י רֹופֵ ף David bringing the ark to דִּרְ ׁשּו יהוה ועֻ ּזֹו, ַּ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 ֶ אֲר ׁשעָָ ׂשה, מֹפתָ יו ּומִ ְׁשּפטֵי פִֽ יהּו. 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 יִ ׂשְרָאֵל 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 ֽרֶץ מִ ְׁשּפָטָ יו. יָ ה 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 דָּ יתֹובָ ר צִ ּוָה לאֶ ֽלֶ ף דֹּור, ,Seek ADONAI, acclaim God לזַּמֵ ר לִׁשְמָ ְך, הֵ ן ָ ּתוִ י אֶל ׂשֶ כְוִייַּבִיט אִ יׁש עָ צֵ ל constantly crave God’s presence. verses are a near-quotation of :1–14, the next אֲ ֶ ׁשר ּכָרַת אֶ ת־אַבְרָהָ ם, ְ ּוׁשבּועָ תֹו ליִ צְחָ ק, אֲׁשֶ ר יֹום יֹום ל צּורֹו ׁשָ ר Remember the wonders God wrought, -section is almost the com וַ ּיַעֲמִידֶ ֽהָ ל יַעֲ ֹקב ל ֹחק, ליִ ׂשְרָאֵ ל ּברִ ית עֹולָ ם, אֵין עָ יֵף ּבֹו ואֵ יןּכֹוׁשֵ ל God’s marvelous deeds and judgment. plete text of , and -what follows are quota לֵ אמֹר: לָך אֶ ּתֵן 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 מִסְָ ּפר, ּכִמְ ַ עט 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 וַ ּיִתְהַ  ּלכּו מִ ּגֹוי אֶ ל ּגֹוי, ּומִַמְ ּמלָכָ ה 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 הִ ּנִֽיחַ לאִ יׁש לעׇ ׁשְקָ ם, וַ ּֽיֹוכַח עֲ לֵ יהֶם מ לָכִ ים: יָ ה נֹותֵ ן ִ ּבינָ ה לַּׂשֶ כְוִ י Always remember God’s covenant— tamid, the daily sacrifice, was offered (Seder Olam אַ ל ִּת  ּגעּו ּבִמְ ׁשִיחָ י, ּובִנְבִיאַי אַ ל ּתָרֵ ֽ עּו. לזַּמֵ ר לִׁשְמָ ְך, הֵ ן ָ ּ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 , 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 noth- ing more need long. Take instruction, sing to God, bend your will, For restricted use only: March-April 2020. and so a priestly role fulfill. You endow birds with the talent to sing Your name; I, too, desire the same. Do not copy, sell, or distribute —israel najara

123 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning service · verses of song 123 From the Psalmist: Sing to ADONAI, all the earth; For the of the nations are man-made ִֽ ׁשירּו לַ יהוה ׇּכל־הָאָ ֽרֶ ץ, ַּב  ּׂשרּו מִ ּיֹום אֶ ל יֹום י ׁשּועָ תֹו. . אֱ ל ֹ הֵ י הָ עַ ִמּ ים אֱ לִ י לִ י ם idols סַ  ּפרּו בַ ּגֹויִם אֶ ת־  ּכבֹודֹו, ּבכׇל־הָעַ ִ ּמים נִ פְ 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 הֻ ּלָל 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 הָעַ ִ ּמים אֱ לִילִ ים, וַ יהוה ָמַׁשֽיִם עָָ ׂ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 הָבֽ ּו לַ יהוה מִ ְׁש  ּפחֹות ִ עַ ּמים, הָבֽ ּו לַ יהוה ָ ּכבֹוד וָ ֹעז. who dwell in all the :with the people’s assent הָבֽ ּו לַ יהוה  ּכבֹוד  ׁשמֹו,  ׂש מִ אּונְחָ ה ּו ֽ ֹבאּו ל פָנָ יו, distances outside of time and space, Grandeur and glory are God’s honor guard, their response, “Amen.” הִ ְׁשּתַחֲ וּו לַ יהוה ּבהַדְרַ ת ֹקֽדֶ ׁש. .and yet, strength and joy where God is found חִֽ ילּו מִ ּלפָנָ יו ׇ ּכל־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; יִ ׂשְמ חּו הַָמַ ּׁשֽיִם ותָ גֵל הָאָ ֽרֶ ץ ו ֹיאמ רּו בַ ּגֹו םיִ יהוה מָ לָ ְך. ,plations יִרְ עַם הַ ָ ּים ּומְ לֹוא ,ֹו יַעֲֹלץ הַ ּׂשָדֶ ה וכׇ ל־אֲ ֶ ׁ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 ירַ  ּננּו עֲצֵי הַ ּיָֽעַ ר, ,name. Tremble before God’s presence, all who dwell on earth I search Your nomen- מִ ּלִפְ נֵ י יהוהִי ּכבָ א לִטְ ׁשאֶ ּפֹות־הָאָ ֽ רֶ ץ. .clature but the land shall remain firm and not shaken for my own identity הֹודֽ ּו 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 הֹוׁשִיעֵ ֽנּו אֱֹלהֵ י יִ ׁשְעֵ ֽנּו .made. Yism’h|.|u ha-shamayim v’tagel ha-aretz . . . yiram hayam u-m’lo·o וקַ ּבצֵ ֽנּו והַ ּצִילֵ ֽנּו מִ ן הַ ּגֹויִ ם, I am choiceless in the quest, as the peoples of the world declare, “ADONAI reigns.” ל ֹהדֹות ל ׁשֵם קׇדְ ֶ ׁשָֽך להִ ְׁש ַּת ֵ ּבֽחַ ּבִתְהִ ּל ֽ ָתֶ ָך. ,except I sing of sorrow, Let the sea in its fullness roar ָ ּברּוְך יהוה אֱֹלהֵ י יִ ְׂשרָאֵל מִ ן הָ עֹו ַ לָם ו ד עהָ ֹ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, וַ ּיאמ רּוכׇל־הָעָם אָמֵ ן והַ ּלֵל 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 For restricted use only: March-April 2020. Do not copy, sell, or distribute

124 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning service · verses of song 124 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 והִ ְׁשּתַחֲ וּו לַהֲ דֹם ַ רגְלָ 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 contained ◀ רֹומ מּו יהוה אֱֹלהֵ ֽינּו והִ ְׁשּתַחֲ וּו להַ ר קׇדְ ׁשֹו, 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 ֵר יכַעָ ּפֺון וֹלא יַ ׁשְחִ 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 ָ והִרְה ּבלהָ ִ ׁשיב אַ ּפֹו 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 ָ אַהּת יהוה ֹלא תִ כְלָ א ֽ רַחֲמֶ יָך מִ ֶ ּֽמ ִ ּני, abraham Joshua— Heschel redemption of the people חַ סְדּ ָך וַאֲמִ  ּתָך ּתָמִ יד יִ ּצרֽ ּונִ י. God, who is compassionate, will forgive sin Israel: it calls upon God to forgive sin—in rabbinic ז ֹרכ ֽ רַחֲמֶ יָך יהוה וַ ח ֽ ֲסָדֶ יָך, ּכִי מֵ עֹולָם הֵ ָֽ ּמה. ;and not wreak destruction theology, sin was a cause  ּתנּו ֹעז לֵאֹלהִ ים, עַ ל יִ ׂשְרָאֵ ל ּגַאֲ וָ תֹו, ועֻ ּזֹו ַּ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 מִ ּמִקְדָּ ֶֽ ׁשיָך, You, ADONAI, will not withhold Your compassion from me, pression of Israel by other nations. It concludes on אֵ ל יִ ׂשְרָאֵ 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 :5, 9 הִ ָּנ ֵ ׂשט א ֹׁשפֵהָאָ ֽרֶ ץ, הָ ֵ ׁ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 empha- size 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. :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. .:12 .אַ ָּ תה יהוה judge of all the earth, pass sentence— You, Adonai .:6 . ְ ז ֹכ ר רַ חֲ מֶ ֽ י ָך humble the haughty. Remember Your compassion .:35–36 . ְּ ת ּנו עֹז לֵ אלֹהִ ים With all your strength, greet God The Hebrew is plural. Before the reign of (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 throughout the world. Meiri (d. 1310, Provence) interprets the “holy places” to allude to the gatherings of the righteous and to their burial sites. :1–2. The context in the psalm makes clear that . אֵ ל ְ נ קָ מ ֹו ת God of retribution For restricted useGod’s only: wrath is invoked March-April against those who behave immorally—oppressing 2020. the poor, the widow, and the stranger. Literally, “rise up.” In the ancient Near East, rose to pass . הִ ָ ּנ ֵ ׂשא don Your robes Do not copy,sentence. sell, or distribute

125 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning service · verses of song 125 Deliverance Deliverance is Yours, ADONAI; Deliverance is Yours, .לַ יהוה הַ יְ ׁש ּועָ ה ADONAI לַ יהוה הַ יְ ׁשּועָה, עַל  ָך עַ ּמבִרְ ֽ כָתֶ ָך ֶ ּסֽלָ ה. :9. Although the יהוה צבָ אֹות עִָ ֽ ּמנּו, מִ ְׂשּגָב לָֽנ ּואֱֹלהֵ י יַעֲ ֹקב סֶ ֽ ָ לה. .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, אְַרֵי ׁשאָדָ 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 הֹוׁשִֽיעָה, הַ ֶ ּמֽלְֶך יַעֲ נֵ ֽנּו ב יֹום קׇרְאֵ ֽ נּו. .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 אֶ ה ת־עַ ֶֽ ּמָךבָ ּורֵ ְך 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 ונַ ּׂשאֵם עַ ד הָ עֹולָ ם. , recited at the נַפְ ֵ ֽ ׁשנּו חִ  ּכָ תה לַ יהוה, עֶזְרֵ ֽ נּו ּומָ גִ ֵ ּנֽנּו הּוא. ,gifting love and good luck my hair, orchids. Deliver and bless this people, conclusion of Shabbat. ִ ּכי בֹו יִ ׂשְמַ ח לִ ֵ ּבֽנּו, ּכִי ב ׁשֵם קׇדְ ׁשֹובָטָ ֽ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 חַסְ דּ ָך יהוה עָ לֵ ֽינּו ּכַאֲ ֶ ׁ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 הַרְאֵ ֽ נּו יהוה חַ ֽ סְדֶּ ָך, ו יֶׁשְעֲ ָך ִּת ֶ ּתן־לָֽנּו. .Tenderness, name of u-r’eim v’naseim ad ha-olam notation. The ancient קֽ ּומָ ה ֶזְרָ עֽתָ ה ָ ּלֽנּו ּופְדֵ ֽ נּו למַ ֽעַן חַסְ ֽ דֶּ ָך. ,Divinity be the image of God in me. We await ADONAI, rabbis thought it meant ”.forever“ אָ ֹנ ִ י כיהוה אֱֹלהֶ ֽיָך הַ ּמַעַ לְָך מֵאֶ ֽרֶץ מִצְרָ ֽיִ ם, .abraham Joshua our helper and protector— Heschel Deliver . . . this people הַרְחֶ ב־ ִֽ ּפיָך וַאֲמַ לְאֵ ֽ הּו. ;Our hearts rejoice in God ָ Psalm . ֹהו ׁ ִֽ שיעָה אֶ ת־עַמֶּ ֽ ך .we have faith in God’s holy name .28:9 ְרֵ אַי ׁשהָעָ ם ָ ֶׁשּכֽכָ ה ּלֹו, May Your love and kindness be with us, ADONAI, Our lives depend upon ְרֵ אַי ׁשהָעָ ם ֶׁשיהוה אֱֹלהָ יו. .for our hope is in You .נַפְ ׁ ֵ ֽ ש ּנו חִ כְּתָ ה לַ יהוה Adonai .:20–22 ◀ וַאֲ נִ י ּבחַ ְדּ סָך בָטַ ֽחְ ִ ּתי, יָגֵל לִ ִ ּבי ִ ּביׁשּו ֽ עָתֶ ָך, ,Show us Your love and kindness and extend Your deliverance to us. Show us Your love and ִֽ אָ ׁשירָ 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. :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. .:27 . ּקומָה עֶ זְרָ ֽתָ ה ָ ּל ּֽנו Joyous the people who are so favored; Arise and come to our help :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 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.” .:15 . אַ ׁ ְ שרֵ י הָ עָ ם Blessed is the people :6. The string of psalmic verses ends in song . אָ ׁ ִֽ שירָ ה I sing For restricted use only: March-Apriland an expression of thankfulness. There 2020. is also an intentional play of Do not copy, sell, orwords: ashreidistribute, “blessed,” progresses to ashirah, “I sing.”

126 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning service · verses of song 126 The Words of My Mouth . Psalm 19 is the first of seven psalms (here א א When the words that I speak are indicated with Hebrew לַמ ֵ נַ ּצֽחַ 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 שּׁמַ ֽ ִ י ם מסַ ּפרִ ים  ּכבֹוד אֵ ל, ּומַעֲ ֵ ׂשה יָדָ יוִ מַידּג הָרָקִֽיעַ . .ing to God This psalm is composed יֹום ל יֹום יַ ּבִֽיעַ ֹאֽמֶ ר, ולַֽיְלָ ה  ּללַֽיְלָה יחֶַה ּודָּ ֽעַ ת. .and the sky proclaims God’s handiwork — ALBO One day addresses another, of three parts: the first celebrates the magnificence אֵ ין ֹאֽמֶ ר יןואֵ דּ בָרִ ים,  ּבלִי נִ ׁשְמָ ע קֹולָ ם. .and one night informs the next Nature’s Speech of creation, especially the light of the sun; the second ּב ָ כׇל־הָ ֽרֶ אץ יָצָא קַ ָ ּום ּובִ ְ קצֵה תֵ בֵל מִ ּלֵיהֶ 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 לַ ֶ ּׁשֽמֶ ׁש ָ ׂ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 מֵחָֻ ּפתֹו, יָ ִ ׂשיׂש ּכגִ ּבֹור 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 צֵה הַ ּׁשָמַ ֽ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 נִסְ ּתָר מֵחַָ ּמתֹו. ,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 ּתימָה, מ ִֽ ׁשיבַת נָֽפֶ ׁש, ,and fill me with joy. entering at heaven’s edge the praises of God and עֵ דּות יהוה נֶ אֱמָ נָה, מַחְ ּכִֽימַ ת ֶ ּפֽתִ י, , HAR-SHEFI circling to the far side— nothing escaping its heat. all that God has created. Many different verbs are ִּפּקּודֵ י יהוה י ׁשָרִ 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 ירַ ת 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 מִ ְׁשּפטֵ י 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 הַ ּנֶחֱמָדִ ים מִ ּזָהָ ב ּומִָז ּפרָ ב, ּומְ תּוקִ ים מִדּ בַ ׁש 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 ּגַם  עַבְ ָך דּנִזְהָ ר ּבָהֶ ם, ּבׁשׇמְרָ ֵ ם עֽקֶב 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, מִ ּנִסְָ ּתרֹות נַ ֵ ּקֽנִ י. ,Torat Adonai t’mimah, m’shivat nafesh God faces the human, hears our therefore has the capacity .to be sinful ּגַם מִ ּזֵדִ ים חֲ ׂשְֹך עַבְ ֽ דֶּ ָך, אַ ל יִמְ  ׁ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 ָז אֵ איתָ ם ונִ ֵ ֽ ּקיתִי מִ ֶ ּֽ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 אִמְ ֵ רי פִי והֶגְ יֹון לִ ִ 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 , 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 . 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 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 of willful sins ▶ For restrictedwith unconscioususe ones,only: and the poem’s March-April entire focus is on internal states. But many2020. 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. Do notme; copy, then I shall remain sell, innocent, free ofor great transgression.”distribute 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 service · verses of song 127 Judge That . This is an ,alphabetical psalm ב ב Adonai Is Good except that the letter לדָ וִ ד בּ ַ ׁשנֹּו אֶ תֹו ת־טַעְ מֹו לִפְ נֵ י אֲבִ ימֶ ֽלֶ ְך, וַיְגָר ֵ ֽ ׁשהוּ וַ לַ ֵיְּך 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 ּתהִָ ּלתֹו ּ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 ּתִתְהַ ּלֵל נַפְ ִ ׁשי, יִ ׁשְמ עּו ֲ ענָוִ ים ויִ ׂשְמָ ֽ חּו. .see that Adonai is I exult in ADONAI to God in prayer. Robert ַּגדּ לּו לַ יהוה אִ ִ ּ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 רַ ֽ ְׁשּתִי אֶ ת־יהוה ועָ נָֽנִ י, ּומִ ׇ ּכל־מ גּורֹותַי הִ ּצִילָֽנִ י. .Joshua Heschel join me in glorifying ADONAI—let us together acclaim God’s name a moving vision of hope הִ ִֽ ּב ֵ יטּולָ איו ונָהָ ֽרּו, ּופְ נֵיהֶם אַ ל יֶחְָ ּ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 זֶ ה עָ ִי נקָרָ א וַ יהוה ׁשָמֵ ֽעַ , ּומִ ּכׇל־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 וַיְחַ ּלצֵ 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, אַ ׁשְרֵ י הַ ֶ ּג ֶ ֽבר 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 פִ ירִ ּכים רָ ׁשּוורָעֵ ֽבּו, ו דֹר ֵ יׁש יהוה ֹלא יַחְס רּו כׇ ל־טֹוב. .God, but do not eat blessed is the one who finds in God of this world with shadow most lives, and against all this, evokes the ל כּו בָנִ ים ׁשִמְ עּו לִ י, יִרְאַ ת יהוה אֲ לַ ּמֶדְ כֶ ם. ,no sense of the Di- Revere ADONAI, holy people notion of a caring presence י מִ הָאִ י ׁשהֶחָפֵץ חַ ִ ּ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 מִדַּ ֵ ּבר מִ רְמָ ה. Depart From but those who seek ADONAI lack nothing that is good. And was forced to flee רס ּומֵרָ ע וַעֲ ֵ ׂשה טֹוב, ַּב ֵּקׁש ָ ׁשלֹום ורׇדְ פֵ ֽהּו. .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, ו ׇ אזְנָ 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 עֽ ֹרָ ׂ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 , ּומִ ּכׇל־צָ רֹותָם הִ ּצִילָ 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 לנִ ְׁש  ּבֵ רי לֵב, ואֶ ת־דַּ ּכאֵי רֽ ּוחַ 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, ּומִ ֻּכּלָם יַ ּצִילֶ ּֽנּו 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 הֵ ֽ ָהּנ ֹלא נִָ ְׁשּבֽרָ ה. ;good. The eyes of ADONAI are on the righteous —simḤah bunam for me?” (1 21:16). Thus David escaped Saul’s תּ מֹותֵת ָערָ ׁשרָעָ ה, ו ׂשֹנ אֵי צַדִּ יק יֶאְָ ֽ ׁשמּו. .God’s ears are open to their cry .wrath ◀ ּפֹודֶ ה יהוה נֶ ֽפֶ ׁשעֲבָ דָ יו, ו ֹלא יֶאְ  ׁ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 those that despise the righteous will suffer their guilt. -This astonishing claim—that the2020. righteous never lack suste . לֹ א ַ י חְ ְסר וּ� ׇ March-April כ ל־ט וֹ�ב For restrictedLACK useNOTHING that only: 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 distributeצֹ ר לְ ׁש ֹו נְ ָךor מֵ רָ ע those who turn to God for support shall not be found blameworthy. Do notguard copy, your tongue fromsell, evil Psalm 34 in one’s speech.

128 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning service · verses of song 128 A 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 אַָה ּ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 ּבטֶֽרֶם הָרִ ים יָֻ ּלֽדּו וַ  ּ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 עֹולָם אַ ּתָה 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 דַּ ּכָא, וַ ֽ ֹּתאמֶ ר ֽׁשּונֵיב ּו באָדָ 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 ואַ ְ ׁשמּורָ ֽ ה בַָ ּ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 זרַמְָ ּתם ֵ ׁשנָה יִהְ יּו, ַּב ֽ ֹּבקֶ ר ּכֶחָצִ יריַחֲ ֹ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 ויָבֵ ׁש. word adonai, meaning “my ּכִי כָ לִֽינּו באַ ֶ ּפָֽך, ּו ָךבַחֲמָת נִבְהָ ֽלְ נּו. ,Prayers We are consumed by Your anger terrified by Your fury. lord” or “my master.” ָ ַׁשֽהּת עֲ ֺֹונתֵ ֽ ינּו לנֶגְ ֽ דֶּ ָך, עֲלֻמֵ ֽ נּו 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 ָ ּפנֽ ּו בעֶ ֽ בְרָתֶ ָ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 ֽ ינּובָהֶ 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 ָם ורׇהְ ּבעָמָ 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 יׁש ָעֻוַ ּנֽפָה. מִ י יֹודֵ ֽעַ ֹעז אַ ֶ ּפָֽך ּוכְיִרְאָתָך עֶבְרָ ֶֽ תָך. ,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 הֹודַ ע, ונָבִ א ל ַב בחׇ כְמָ ה. ;Angry and howling, Most of them filled with toil and fatigue womb in birthing. God’s act ׁשּובָ ֽה ַ יהוה, ד עמָתָ י, והִ ּנָחֵם 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 ַׂשּבעֵ ֽנּו בַ ֽ ֹּבקֶ ר ֽ חַסְדֶּ ָך, ּונְרַ ּננָה ונִ ׂשְמחָ ה ּבכׇל־יָמֵ ֽ ינּו. Trembling terrified on a windowpane. The fear of You matches Your wrath. children of Adam .בְנֵי אָדָם ַׂשּמחֵ ֽ נּו ִ ּכימֹותִ עִ ּניתָ ֽ נּו,  ׁ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 human beings.” The curse“יֵרָאֶה 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 נֹֽעַ ם ֲ אדֹנָי אֱֹלהֵ ֽינּו עָ לֵ ֽינּו, Loses a seed in the lap of Turn to us, ADONAI; how long the wait? was mortality: “And you ּומַעֲ ֵ ׂשה יָדֵ ֽ ינּו ּכֹוננָה עָ לֵ ֽינּו, ּומַעֲ ֵ ׂשה יָדֵ ֽ ינּו ּכֹוננֵ ֽהּו. 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 . ּו.2020מַעֲ ֵ ׂשה יָדֵ ֽ ּינו כּ ֹונְנָה עָ לֵ ּֽינו May the peace of the Lord, our God, be with us; For restricted usemay theonly: work of our handsMarch-April 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. Do not copy,measure ofsell, eternity. Our orexperience distribute of Shabbat may be such a moment. Psalm 90

129 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning service · verses of song 129 Love the Ruins . The juxtaposi- tion of Psalms 90 and ד ד With one letter of your 91 richly illuminates the ֹי ֵ ׁשב  ּב ֵ סֽתֶ 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 ַ ליהוה מַחְסִ י ּומְ צּודָתִי, אֱ ֹלהַי 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 יַ ִ ּצילָך מִ ַ ּפח יָ קּוׁש, מִדֶּ ֽבֶ ר הַ ּוֹות. .your own hot life in me ing that, at best, we can ּבאֶבְרָ ת ֹויָֽסֶ ְ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 צִ ָּנה ו סֹחֵרָה אֲמִ ּתֹו. ,you pierced yourself in me— the threat of deadly plague ist confidently describes ֹלא תִ ירָא מִ ַ ּפֽחַ ד לָֽיְ לָה, 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 ֽ ֹאפֶ ליַהֲ ֹלְך, מִ ֶ ּקֽטֶ ב יָ 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 יִ ֹּפל מִ ּצִדָּך אֶ רְ ֽלֶ ף ּובָבָה מִ ימִ ינֶ ָֽך, אֵ לֶ ֽיָך ֹלא יִ ָּ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 תַ ִ ּביט, ו ִׁשּלֻמַת ר ׁשָעִ ים ּתִרְאֶ ה. ,and love the ruins, my God. pestilence stalking in the dark other perspective—a sense ּכִי אַָ ּתה יהוה מַחְסִי, עֶ לְ יֹון ַ ֽׂשמְָּת 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 ֶהֹלא תאֻאֵ ּנלֶ ֽיָך רָעָ ה ונֶ ֽגַע ֹלא יִקְרַ ב ּבאׇהְׇ לֶ ָֽך. ,Though a thousand may fall at your side .may resonate more with us ּכִי מַ לְאָ כָ יו יצַ ֶ ּוה ּלְָך לִ ׁשְמׇרְ ָך ּבכׇל־דּרָ ֶ כֽיָך. ,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 ­יִ ּׂשָאֽ ּונְ ָך, ֶ ּפן ִּת ֹּגף ּבָאֶ ֽבֶ ן רַ גְלֶ ָֽך. ,In the spirit of the psalm You have but to look with your own eyes, (perhaps a in the which conveys a sense of Temple), assuring God’s עַ ל ַ ֽׁשחַ ל וָפֶ ֽתֶ ן ּתִדְ ֹרְך, ּתִרְ מֹס ּכפִ יר ותַ ִ ּ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 ִי ּכבִי חָ ַ ׁשק וַאֲפַ ּלטֵ ֽ הּו, אֲ ַׂשּגבֵ ֽהּו ּכִי יָדַ ע ׁשמִ י. speech in the second person. Yes, You, ADONAI, are my protector. (indicated in the English ◀ יִקְרָאֵ ֽ נִי ואֶעֱ נֵ ֽהּו, עִ ּמֹוכִי 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  ּלצֵ ֽ ה ּו וַ אֲ כַ  ּבדֵ ֽ ה ּ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 אַ ְׂשּבִיעֵ ֽהּו, ואַרְאֵ ֽ הּו ִ ּביׁשּועָתִ י. ,nor plague approach your tent The midrash both responds indicated by quotation ֹ אֽרֶ ְך יָמִ ים אַ ְׂשּבִיעֵ ֽהּו, ואַרְאֵ ֽ הּו ִ ּביׁשּועָתִ י. .to the personal quality of for God will instruct 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, , 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 , 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 For restricted time.use The biblical only: psalm does not March-April repeat this last verse, but the thought 2020.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 Do not copy, sell, or distribute

130 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning service · verses of song 130 A Prayer for All Rulers 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— -, , 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 לּויָ ּה ִ ּכי טֹוב יהוה, זַ  ּמרּו לִ ְ ׁ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 .” They recount ּבָחַ ר לֹו יָ ּה, יִ ׂשְרָאֵ ל לִסְ גָֻ ּלתֹו. ִּכי אֲ נִי יָדַ ֽעְ ִ ּתי ּכִי גָ דֹול My heart would more the events of יהוה, וַאֲ דֹנֵ ֽינּו מִ ׇ ּ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 ר אֲ ׁשחָפֵ ץ יהוה עָָ ׂ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 לֶה נ ׂשִאִ ים ֵה מִקְצהָאָ ֽ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 לַָטָ ּמר עָָ ׂשה, מֹוצֵא רֽ ּוחַ מֵ אֹוצ רֹותָ יו. Let me be found guilty is at the heart of , when joyfully triumphant. .which follows ׁשֶהִָ ּכה  ּבכרֵיֹו מִ ם, צְרָ ֽיִמֵאָדָם 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  ּבתֹוכֵ י ֽכִמִ צְרָ ֽיִ ם, ּבפַרְ ֹעה ּובְ כׇל־עֲבָדָ יו. ׁשֶהִָ ּכה servants; indeed, God defeated many nations, slaying mighty hearts Yah.” Yah is a shortened ּגֹויִםִ רַ ּבים, והָ רַג מ לָכִ ים עֲ צּומִ ים. לסִ יחֹון מֶֽלְֶך 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 ֽלְֶך הַָּבָ ׁשן, ּולְ ֹכל מַמְ ל כֹות ּכנָֽעַ ן. ו נָתַן 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 ליִ ׂשְרָאֵל עַ ּמֹו. 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 זִ כְר ָ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; עַ , ּמֹוועַל עֲבָדָ תְ יו יִנֶחָ ם. .can bring comfort to the shall show compassion for those who serve You sacrifices were offered on an weak! upper platform. עֲצַ ּבֵי הַ ּגֹויִ םֶ ֶ ּכף ֽסוזָהָב, המַעֲ ֵׂשידֵי 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 ידַ ֵ ּבֽרּו, עֵ ינַֽיִ ם לָהֶם וֹלא יִרְ אּו. אׇ זְנַֽיִם לָהֶ ם 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 יֶׁש־רֽ ּוחַ ּבפִיהֶ ם.  ּכמֹוהֶ ם יִהְ יּו ֹעׂשֵ יהֶ ם, ֹּכל אֲ ֶ ׁ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 יִ ׂשְרָאֵ ל ּבָר כּו אֶ ת־יהוה, .House of Israel, bless ADONAI ▶ broke the will of the Egyp- (tians. (Abraham ibn ֵ ּבית אַהֲ ֹרן ּבָר כּו אֶ ת־יהוה, .House of , bless ADONAI Sih|.|on, the king of the ֵ ּבית הַ ּלֵוִ 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 , bless ADONAI, who dwells in Jerusalem Israel offered to make ָ ּברּוְך יהוה מִ ִּ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 For restricted use only: March-April 2020.chose instead to fight, and they were defeated by the Do not copy, sell, or distribute Israelites. 131 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning service · verses of song 131 132 between two worldviews. was tobeatitanicstruggle make nosensetohim.This about theafterlife,could andwithlittletosay Moses,withoutmythor of Themonotheism Moses.... truth. Pharaoh mocks God comesclosertothe but whoseconceptionof the mostawesome , not over whocandeliver theology. Therootissueis but history the realmof and Pharaoh liesnotin conflict between Moses the The deepermeaningof stance arerecoverable.... sequence northesub- shackles, butneitherthe their progeny toshakeoff happened toenableJacob’s plagues. Somethingsurely the the historicityof I nolongeragonizeover Israel the Godof Egyptand The godsof recompense. without anyexpectationof empathy, freely given compassionand acts of is intheperformanceof true beingintheworld initially afeeling,but its motivated by love. Love is refers toacts,freely given, siddur as“kindly love.” It and elsewhereinthis translated hereas“love” God’snature of ḥesed, theeternal speaks of The repeatedrefrain Endures Forever For God’s Love shabbat and festivals service · morning ·verses of song — i s mar s chor s ch stretching theearthover itsw creating theheavens withwisdom, who aloneworks greatwonders, ו .give thankstothesupremesovereign: give thankstoGod,almighty; Give thankstoADONAI, forGodisgood; We rise Og, King of Bashan; Og, Kingof the moonandstarsby night; the suntoruleby day, who formedthegreatlights: We are seated. give thankstoGodinheaven: ▶ and rescuedusfromourfoes; who remembereduswhenwe were laidlow, an inheritancetoIsrael, God’s servant, giving theirlandtoIsrael asaninheritance, Si slaying mightykings: smiting greatkings, who ledthepeopleinwilderness, but swept Pharaoh andhistroopsintothesea; and broughtIsrael through, Reeds who splittheSeaof with astronghandandoutstretchedarm; and broughtIsrael fromtheirmidst firstborn, who smotetheEgyptian h who provides breadforallflesh; on, King of theAmorites, on, Kingof

aters; for God’s love enduresforever. for God’s love enduresforever. for God’s love enduresforever for God’s love enduresforever for God’s love enduresforever for God’s love enduresforever for God’s love enduresforever for God’s love enduresforever for God’s love enduresforever for God’s love enduresforever

ki l’olam h|.|asdo ki l’olam h|.|asdo ki l’olam h|.|asdo ki l’olam h|.|asdo ki l’olam h|.|asdo ki l’olam h|.|asdo ki l’olam h|.|asdo ki l’olam h|.|asdo ki l’olam h|.|asdo ki l’olam h|.|asdo Psalm Psalm 136

For restricted use only: March-April 2020. Do not copy, sell, or distribute . קלו .We are seated ...... ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו דּחַ סְ דּחַ סְ דּחַ סְ דּחַ סְ דּחַ סְ דּחַ סְ דּחַ סְ דּחַ סְ דּחַ סְ דּחַ סְ דּחַ סְ דּחַ סְ דּחַ סְ דּחַ סְ דּחַ סְ דּחַ סְ דּחַ סְ דּחַ סְ דּחַ סְ דּחַ סְ דּחַ סְ דּחַ סְ דּחַ סְ דּחַ סְ דּחַ סְ דּחַ סְ

תהלים

םלָ םלָ םלָ םלָ םלָ םלָ םלָ םלָ םלָ םלָ םלָ םלָ םלָ םלָ םלָ םלָ םלָ םלָ םלָ םלָ םלָ םלָ םלָ םלָ םלָ םלָ

ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו ֹו על על על על על על על על על על על על על על על על על על על על על על על על על על

י ִ י ִ י ִ י ִ י ִ י ִ י ִ י ִ י ִ י ִ י ִ י ִ י ִ י ִ י ִ י ִ י ִ י ִ י ִ י ִ י ִ י ִ י ִ י ִ י ִ י ִ ּכ ּכ ּכ ּכ ּכ ּכ ּכ ּכ ּכ ּכ ּכ ּכ ּכ ּכ ּכ ּכ ּכ ּכ ּכ ּכ ּכ ּכ ּכ ּכ ּכ ּכ

ה ֽיְ ָ לָ ּל ּב ַ ת ֹו ֹו

ם ל  ת דּל בַ

ף ׁש ּיֹו ּו

ם יהֶ רֵ ה ם ס יַ בי

היָ ּב

הנָ ַ ים ל כָ בִ מֶ מְ ת ֽ לֶ ֶ ֶת

ם יִ ֽ ָֽי ֹו ּו

םכָ

אֹלהֵ הָ אֱ ים ֵ יֹלהִי ר ָ

ים ים כִ אַ ירִ דִּיִי

כ טנ עַ נ ּו ֹו ֹו

יםנִי

ם י ִ ל

יםלִי ּמ ב ִ תְ ר ָ

ׂש ֹו

ף יםלִ גְ זָ רִי

דּ בְ עַ ל אֵ רָ ְר ֵל ַב ירִ ל

ה לָ חֲ נַ  ל ם צָם ַח ָה ֹו ת 

ׁש ב ּב כ ִ בְ ֹ ד  ּתֹו ּו

ם יִ ֽ ָ מָֽי ּב ֹ לֶ ְך מהָ אֱ ֶֽ ְֶ ָא ע ץ ל ֽ הָ הַעַ אָ רֶ ַל ה ֹו ֹו נ ֽ לָ ר כַ ֽ זָ ז ַר ל ּב ָ

ן ָ ֹ י דנֵ הָ אֲ ּב ּג ה ילו חֵי י ט ִ ן ם ל־ל לֶ כׇ ֽחֶ ֵ ֶֶֽםל ׇל ֹ ד  ֹ ד  ׁש ִ דְ ֹו ת ל מֶ מְ יִ ל אֵ רָ ׂשְ ָא ּמ ּו ּב ם יִ ֽ ָ מַ ִם ּג ּג ינ ֽ ָ רֵֽי ל אֵ רָ ְ מִ ּב זְ בִ רֽ ה ם יִ ֽ צְ רַ מִ ְר ִם ּב ם י כִ ָ ל מ ה ֵ מ ִים ים רִ ם ּׁש שחרית לשבת ויום טוב· פסוקי דזמרא ָ ּכ ַ ֹו ֹו

ה אנִ לָ פְ ֵהנ ְל כ ָ ֽ ו חַ רֵֽח ו יהוה וּ לַ דֽ גמֶ לֶ ְך הַֽל ך ה ּמֹו ּצ ּו ׁש ל ל הַאֵל ה ה זָ ד חֲ ָ קָ ּו ּׁש ׂש ּו ר ם סיַ זֵרי ֹ ד ֲ ע ַ רְ ֹ ֹו ן מ מִ נ ֽ לֵ פְ ִ ְל ׂש ה א ֵ ג לָמל לִ יְך עַ ֽ ֶ מֶ אלַ ה הַ ֵה ה ִ י  ל ה לָ חֲ נַח ָה ּו ּׁש ירו בִ הֶ עֱ ִי נ ֽ ִ פְ קֵ רק רְ אַ ן תַ נָ ונ ַן ַר ּפ ל ּי א יִצֵא י ֹו We rise. ר נִ ו עֵר ׁש יחל סִי ת־הַאֶ ת־הַאֶת ה ׂש ׂש ת ׂש ּו ּו ּו ֹו ר ַ הֲ ֹ ּכ ּכ ֹו ֵ עלְ ּב קַ ◀ נ ֹ מל על על על ֹ ֹ ֹ דֽ דֽ דֽ  רל ֹ ֹו ֹו ֹו ּיֹו ֹו גל ֹ י  ׁש ל מַ מַ  למ ּי ּי ה ה ה ה ּב ו ֶ ּו וַ וַ וַ lov all thatall lives. theme: God’s provision for rael, it ends with auniversal rehearses God’s to favor Is- althoughit many psalms, for the English reader.) Like provide more coherence tohave verses combined the(In translation we proclaimed. was verse each l’olam with the singular shout ki in the Temple responding pilgrims imagine can we recitedto antiphonally: be of the heavens the of Give thanks to the ruler flesh all who provides for bread Psalm 136 ם יִ tains all life on earth. life all on tains inheaven sus- who God ends of withpsalm praise demonstrated.been The the of has earth inhabitants for the and compassion God’sclosing, judgment and the opening Between with thought. the same and ends by praising God ר ָ arrival Israel). of inthe Land light of to our (from God of acts culous than so otherless mira- redemption, of an act no is also the hungry feeding this may verse that suggest note.Additionally,versal wishes to end auni- on though, land. The psalmist, and then to the promised through the wilderness inEgypt, out slavery of Israel thebringing people creating and the world God’s deeds: miraculous and grand recitation of the psalmist’s magnificent following outbit place, of ש ָ בּ ׂ ֽ e endures forever,” as מָ ָמ ש הַ . This may a verse seem ּ ׁ h . The psalm began began . The psalm asdo, “for God’s ־ ל כָ ְ ל ם חֶ לְכ is clearly meant ל לְ אֵ ֽ לֶ ן תֵ ֹ נֹת ל

דו ּ הו 132 ֹ Sing Sing to ADONAI, O you righteous; PSALM 33 was inserted by Jewish mystics into the רַ נּ נ וּ צַדִּיקִ ים ַ ּביהוה, לַיְ ׁשָרִ ים נָאוָ ה תהִָ ּלה. sequence of seven psalms הֹודּו לַ יהוה ּבכִ ּנֹור,נֵ ּבֽבֶל עָ ׂשֹור זַ  ּמרּו לֹו. .The Shem Tov it is fitting for the upright to offer praise taught that the way to culminating in Psalm 92, the Song of the Day of ִֽ ׁשיר ִ ּו לירֹו ׁשחָדָ ׁש, הֵיטִֽ יבּו נַ ֵ ּ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 —a preparation ּכִי יָָ ׁשר דּ בַ ר יהוה, וכׇ ל־מַעֲ ֵ ֽׂשהּו ּבֶאֱ מּונָ ה. .play a new song to God, and let the ’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 ּומִ ְׁשָ ּפט, חֶ ֽסֶ ד יהוה מָ ָה ל אהָאָ ֽ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 נַעֲ ׂשּו, ּובְרֽ ּוחַ ִ ּ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 הַ ָ ּ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, מִ ֶ ּֽמּנּו יָגֽ ּורּו ׇ ּכ ֹל־יׁשבֵי תֵ בֵ ל. ;all their hosts with God’s breath ,beginning of the psalm ִ ּכי הא ּואָמַ ר וַ ֶ ּיֽהִ י, הּוא צִ ּוָה וַ ַּיעֲ 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 מַחְ  ׁשבֹות עַ ִ ּמים. ”nu), “we” or “us-) - ּנו May all the earth revere ADONAI; suffix ”.or “our עֲצַ ת יהוה ל עֹולָ ם ּתַעֲ מֹד, מַחְ  ׁשבֹות לִ ּבֹו ל דֹר וָ דֹר. may all who dwell in its lands tremble before God— הֵ י טִ ֽ י ב ּו Inspire the music אַ ׁשְרֵ י הַ ּגֹוי אֲ ֶ ׁשר ֱֹלהָ יהוה יו,א 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 מִ ּׁשָמַ ִ ֽיִם יטהִ ּביהוה, רָאָה אֶ ֵי ת־ ׇ ּכל־  ּבנהָאָדָ ם. .it was God who commanded that they exist ADONAI overturns peoples’ designs, foils the plans of nations, accompaniment of musi- cal instruments and even מִ  ּמכֹון ׁשִבְ ּתֹו הִ ְׁשּגִֽיחַ, אֶ ל ׇ ּכל־יי ֹוׁשבֵהָאָ ֽרֶ ץ. include instructions to the הַ ֹּיצֵ ר יַֽחַ ד לִ ּבָם, הַ ֵ ּמבִ ין אֶ ל ׇ ּכל־מַעֲ ֵ ׂשיהֶ ם. ;but the designs of ADONAI endure forever God’s counsels, for each generation. musicians. loves righteousness and אֵ ין הַ ֶ ּמֽלֶ ְך נָ ֹוׁשע ּברׇב־חָ ֽיִ ל, ִּג רּבֹו ֹלא יִ ּנָצֵ ל ּברׇ ב־ ֹּכֽחַ . ,Blessed is the people whose god is ADONAI .אֹהֵב צְדָקָ ה ּומִ ׁ ְ ש ָּ פט justice Jewish mystics taught ֶ ׁשֽקֶ ר הַ ּסּוס לִתְ ׁשּועָ ה, ּובְ ֹרב חֵ יל ֹוֹלא ימַ ֵ ּלט. .the nation chosen as God’s heritage that when justice and הִ ּנֵה עֵ ין יהוה אֶ ל ירֵאָ יו, לַמ יַ ֲ חלִ ים לחַסְ דֹּו. ,From heaven ADONAI peers down righteousness are paired ,with love and kindness להַ ּצִיל מִָ ּמֽוֶת נַפְָ ׁשם, ּולְחַ ּיֹותָ 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 ◀ נַפְ ֵ ֽ ׁשנּו חִ ּכתָ ה לַ יהוה, עֶזְרֵ ֽ נּו ּומָ גִ ֵ ּנֽנּו הּוא. .the one who formed all their hearts discerns all they do on earth. ִ ּכי בֹו יִ ׂשְמַ ח לִ ֵ ּבֽנּו, ּכִי ב ׁשֵם קׇדְ ׁשֹובָטָ ֽ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 חַ סְדּ ָך יהוה עָ לֵ ֽינּו ּכַאֲ ֶ ׁ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. For restrictedstood as “soul.” Thus theuse mystics who only: added this psalm March-April to the liturgy would have understood 2020. 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 Dothat thenot psalm is notcopy, simply a song of praise,sell, but a prayer, or perhaps distribute 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 service · verses of song 133 134

A שבת :mayimMi-kolot adirim mishb’rei rabim yam, ba-marom adir Adonai. ▶ not tobedislodged.From earliesttimeYou were enthroned;You areeternal. A for myearslistenandhear: As myenemiesgatheragainstme,gazeremainssteady, all whocommitevilwillbescattered. Surely Your enemies,ADONAI, surely Your enemieswillperish; but You, ADONAI, are exaltedforalltime. evildoerblossoms,only tobedestroyedflourish likegrass andevery forever— The arrogantdonotunderstand,thefooldoescomprehendthis:wicked You gladdenedmewithYour deeds,ADONAI,Your andIshallsingof handiwork. thelyre riseup. Finger thelute,pluckharp,letsoundof ve-emunat’kha ba-leilot. h|.|asdekha ba-boker l’hagid Tov u-l’zamer ladonai, l’shimkha l’hodot , to proclaimYour love atdaybreak, Your faithfulnesseachnight. It isgoodtothankYou, ADONAI, andsingtoYour name,MostHigh; A ps When aFestival occurs onaweekday, some omit the following ▶ shabbat and festivals service · morning ·verses of song donai donai Eidotekha ne∙emnu me’od, na∙avah l’veit’kha Adonai, l’orekh kodesh, yamim. In Your house,beautiful initsholiness,Your testimoniesendure, ADONAI isupright, myrock inwhomthere isnoflaw. In oldagetheyremain fruitful,still fresh andbountiful,proclaiming: ADONAI,planted inthehouseof theyflourishourGod’s courtyards. A The riversriseup,A anointed itwithfresh oil. As awildbullraises upitshorn,You raised myheadhigh, How wonderfulare Your works, ADONAI, howsubtleYour designs! Above the roar of thevastAbove theroar seaandthemajesticbreakers of of L’hagid avlatah bo. v’lo kiyashar Adonai, tzuri b’h|.|atzrot eloheinu yafrih|.|u. Odb’h|.|atzrot y’nuvunyafrih|.|u. eloheinu b’seivah, v’ra∙ananim d’sheinim yihyu. ▶ ▶ u-kh’sil yeida, Ish lo ba·ar yavin lo et zot. Adonai, me’od ma·asekha gadlu Mah amku mah|.|sh’votekha. alm donai Tzadik katamar yifrah|.|,Tzadik k’erez balvanonyisgeh. Sh’tulimb’veit Adonai, The righteousflourishlikethedate palm, thrivelikeacedarinLebanon; , foralltime. issovereign, robedinsplendor, girdedinstrength;theearthstandsfirm, : the standssupreme intheheavens. s on g of donai

the , theriversraise uptheirroar, theriversraise uptheirwaves.

day

of

Shabbat Psalm Psalm 92 theocean, Psalm

For restricted use only: March-April 2020. Do not copy, sell, or distribute When aFestival occurs onaweekday, some omit the following: ה י, נָ נָ זְ ְ אׇז ָי תֶ יָך.ֽיך ע ֽ ְ מַ

י ן, ֽ וֶ ֵ אָֽו , . תהלים צב ּו ן. ֵן ר, ָ , יחיַ פְ רִֽי יהוה. ם לָ הה ּנ את. ׁש , ּז ב  ֹ יָ דֶ יָך אֲ ֵ יֽ רַ תהלים צג ּו . ה, ֶה ׁש ּבֹו ז הִ אַתְא ּת ֽדאבֵֽ , לעֲ ּו ִ ן, ים י ִ יִ הְ ּג ין ת־ז ִ אֶ ־ ֹ י ים לַ ָ עִ רֵ מ ֵע ם ֹלא ה וְ עַ לָֽתָה ת. חְמַח ֹו ׂש רֶ ְך ים. יָ ֽ מִי. ּו ן ן. נָ עֲ רַע ָן מְ ָך י לְ עֶ ִ ְָ ֶל ר. ּפ ֹ ְ ת אֱ ֽינֹלהֵ י ֹו י בֶ ֽיָך י ֹ ּנֹו ל־ ׇל ן יִ יל ֵי מָלְָך לָ לָ יהוה עבֵ ׁש ּגֵ אּותבֵ ׁש לָ בֵ ׁש יהוה ע ֹ ּו ם על ֹ ד קעָ מ ֹו ּכ ּל  כִ ׂש ּנ נ  בָ ּב

ּב כְ סִ ילֹלא ביָ ּו ים נִ נַו עֲ רַ ֲנ ַ ן ה. ָ . יצ ָ צִֽי נָ ת ָך ּל ה א ֵ  עֲמַע ֹ ֽ ֶ מֶ ׁש ֹו ֹו ׁש ּב י ָ ה ר ָ מָ ַ יהוה, א , ל ים ע מִ ָ ִי ֹ ּת ֹו ּג ּב ז ֽ  אֶ רֶז ר ל ֵרל ּב ר  צְ חַצ יהוה, איָך מ ֹ ּי  י, ורִ , ו עְׇ לֶ ָֽך, פׇעׇל ָ, ּנ ל, י ָֽבֶ לֵ הִעֲ ֵי ה ם ֽלָ אָ י תִֽי ּו ב וַ ֶב ו ט. דֶּ מ ָך,וֶ ֽ אֱ ּמ י ִ הִ ּת ׂש ּכ ּו ׁש ד ֹ ּב ּל ּמֹו לְ זַ ּכ ר יהוה, צ ָ הה ֵ ּק י ן. ֽ וֶ לֵ עֲ אָ ֶן ר ח, יִ פְ מָ רָ , ּב יהוה, ית  בֵ תיו, ֹו י בֶ יהוה, ֽיָך, יהוה, ֽעֵ אמ ם י ד, עֲ עַ ו דֵ אַ ַ ֹ ּו ּב ם, לָ , אֲ ָך ז, ע אָ מֵ מֵ י ם, יָ  רֵיי , ים י, נִ אֵ קַ רְנ , ּו ת ם. יָ כְ דׇּ ְי . ּת ה, יבָ ֵ דּ יהוה, ת לַיו, . ּב יהוה, ת יהוה, ַ ים, ִי, ת בָּ הַ שַּׁבּ ֽעַ ֹלא ע, יֵ ַ רדָ , י, רָ , ִ ֹו יהוה ם יהוה ׁש יהוה י ֽ נִ ַֽנ הה ל ַל מ  ר י נוַ לֵ עֲל ּו ּכ ֹו ּב ר ֽ חַ סְקֶ ַס תֶ יָך ננֶ אֶ ֽ מְ ּב ׁשּו ֽ דֶ ת ק ּק ים עִ ָע ם ֹ ׂש ל בֵ ֵ ֵל ׂש ֽ שחרית לשבת ויום טוב· פסוקי דזמרא ֶ

ּב ּפ ֹ ת ם יִ ֽ רַמַ ִם ר ית ָך ה נָ וָ אֲ ָה ם ּב ׁש ּב ׁש  ל־ ׇל עֲמַע ֹו  ּת ט י ינִ ֵ עֵיִי ְ ֹו יל ֹו ֹו ּת ן ֹו ּב ָ ר ָ רנ הָ רנ הָ ּת ׁש רנ הָ י יָ ִי י ֹו ּב ּכ ֹ ּכ ּו ה א ֵ

ֹ ן ים לִ ם ּמ ַ ד ים אַ דִּ ירִ מִ יר ִי ׂשֹו ּו ב

ּב יק צַ דִּ ק ּכ ִ רְ ל ָ ד ּכֹו ּכ ּו ַ הל ֹ חְ ַח ׁש ּב ּו ָ דָמד חַ ֽ ר יד ִ ד יד ִ ד ד ָ ר ִ סְ ּב ַ ּמ ד ני ם ֽ ָ רֶם ּכ יר אַ דִּ ר ֹ ד ּו ּו

ֹו ּת ּנ ּו שבת

ר י לֵ עֲ עָ ּג ּׁש ׂש יהוה ן א  א  ל ּו

ִ ׁש א ְ ר ִ פְ ֹ ֹו ּב ּפ ה מַה ּג ּג ב ִ ת  ף אַף י ִ הִ מ זְ מִז ּק ◀ עֵ ֹ ֹו ׂש ׂש י ִי ׂש ּת ּת ֹו יאִ ֹו כנָ ◀ ל הַ ל הִ ל הַ ׁש ל בֵ ַ ט ע יִ תְ ּב ּכ ּכ מִ נָ נָ יִ וַ וַ pages 27–28.)pages this see on psalm, mentary com- (For more detailed ance inone’s ringing ear. hears God’sone reassur- areemies “scattered”—and en-words the of psalmist, the is put aside—in ease at not aworld of quality one’s The disturbing soul. of rience the peacefulness the to space inwhich expe- creation provides and also celebrates both Shabbat for Shabbat—foris asong Appropriately, the psalm planted inGod’sbe house. will who theof righteous, creation andthe on reward remarks the on of wonder It withand concludes it. the of the faithful praise with begins Day Shabbat, of Psalm 93 Psalm 92 given Mount on Sinai. it tablets contains the two because ark testimony” of “theis called sometimes nies.” the In Torah, the ark and “testimo- holy moral nature are God’s laws, supreme monarch. Above the as announcing God with apsalm the section conclude we Shabbat, the of Daythe of Song culminating 92, inPsalm the psalms pleted seven . Having com- , the Song of the of , the Song

134 The People Israel may the glory of Adonai ְ י הִ י כְ ב ֹו ד endure forever יהִ י כ בֹוד יהוה ל עֹולָם, יִ ׂשְמַ ח יהוה ּבמַעֲ ָ ׂשיו. :God’s Sovereignty Life appears dismal if not The earliest .יהוה לְ ֹעולָ ם יהִ י ֵ ׁשם יהוה מ ֹברְָך מֵעַָ ּתה ועַ ד עֹולָ ם. An Anthology of Biblical Verses mirrored in what is more poetic additions to the liturgy were collections of מִ ִ ּמזְרַ ח ֶ ׁשֽמֶ ׁש עַ ד מ בֹואֹו, מ הֻ ָ ּ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, עַל הַ ּׁשָמַ ֽ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 ַּבל ֹּכמָָ ׁשֽלָ ה. is something that is worth presence of similar words יִ ׂשְמ חּו ­הַָמַ ּׁשֽיִם ותָ גֵל הָ ָ אֽרֶ ץ, ו ֹיאמ רּו בַ ּגֹויִ ם 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 עֹוםלָ 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 הֵ פִ יר עֲצַ ת ּגֹויִם, הֵ נִיא מַחְ  ׁשבֹות עַ ִ ּ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 רַ ּבֹות מַחֲָ ׁשבֹות ּבלֶ ב־אִ יׁש, וַ עֲצַ 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, מַחְ  ׁשבֹות לִ ּבֹו ל דֹר וָ דֹר. from is that Adonai overturns peoples’ designs and foils the schemes of :2–4, Psalm 135:13, :19, 1 Chronicles ִ ּכי הא ּואָמַ ר וַ ֶ ּיֽהִ י, הּוא צִ ּוָה וַ ּיַעֲ 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, :16, less than human. Judaism hold true for each generation. Adonai’s design endures Psalm 93:1, Exodus 15:18, ִי ּכבָחַ ר יהוה ּבצִ ּיֹון, אִ ָּוּה 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 יָ ּה, יִ ְׂשרָאֵ ל לִסְ גָֻ ּלתֹו. 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, :13, ,Psalm 135:4, Psalm 94:14 ִיּכ ֹלא יִ ֹּטׁש יהוה עַ ּמֹו, 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 ֵר יכַעָ ּפֺון וֹלא יַ ׂשְחִ ית, Israel was made to be a “holy ,ADONAI is sovereign ָ והִרְה ּבלהָ ִ ׁשיב אַ ּפֹו 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 הֹוׁשִֽיעָה, הַ ֶ ּמֽלְֶך יַעֲ נֵ ֽנּו ב יֹום קׇרְאֵ ֽ נּו. .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 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 For restricted use only: March-April(page 264). Knowing that God forgives 2020. our sins allows us to begin Do not copy, sell, orour prayersdistribute with a sense of purity.

135 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning service · verses of song 135 For a of , see page 181–182. (ASHREI). This psalm, which was treasured אַ ְ ׁשרֵ י י  ֹוׁש ֵיב בֵ ֽ יתֶ ָך, עֹוד יְהַ ללֽ ּוָך ֶ ּסֽלָ ה. by the ancient rabbis, is ְרֵ אַי ׁשהָעָ ם ָ ֶׁשּכֽכָ ה ּלֹוְרֵ , אַי ׁשהָעָ 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 , as attested by the Dead Sea אֲ רֹומִמְָך אֱ לֹוהַי הַ ֶ ּמֽלֶ ְך, וַאֲבָר כָ ה ׁשִמְ ָך ל עֹולָם וָעֶ ד. ;Joyous the people who are so favored Scrolls, where it appears בּ כׇ םל־י ֹואֲבָר כֶ ָּֽך, וַ אֲהַ 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 הֻ ָ ּלל  מ ֹאד, ולִגְדָֻ ּלתֹו אֵ ין חֵ ֽקֶ ר. verse: “Blessed is Adonai דֹּור ל דֹור י ַׁשּבַח מַעֲ ֶ ֽׂשיָך, ּוגְ בּו ֹר ֽ תֶ יָך יַ ּגִֽידּו. 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 נִ פְ ל ֽ תֶ ֹאיָך אָ ִֽׂ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 ֹיאמֵ ֽ רּו, ּוגְדֻ ּלָתָך אֲסַ ּפרֶ ֽ ָ ּנה. ,Great is ADONAI, greatly to be praised author affirms God’s זֵ ֽכֶ ר רַ ב טּוב ָך יַ ִֽ ּביעּו, וְצִ דְקָת ָך ירַ ֵ ּ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 ֽרְֶך אַ ַ ּ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 לַ ֹּכל, ו רַחֲמָ יו עַ ל ׇ ּכל־מַעֲ ָ ׂשיו. ;Generations speak of Your awe-inspiring deeds ,(:5 and 144:15) יֹודֽ ּוָך יהוה ׇ ּכל־מַעֲ ֶ ֽׂשיָך, ֽ וַחֲסִידֶיָך יבָר כֽ ּוכָ ה. .I, too, shall recount Your greatness both of which begin with ”,the word ashrei, “joyous ּכבֹוד מַ לְ כּות ָך ֹיאמֵ ֽ רּו, ּוגְ בּורָת ָך יְדַ ֵ ּבֽרּו. .They recount Your great goodness, and sing of Your righteousness ,were added to the opening ל הֹונֵי דִֽיעַ לִבְהָאָדָ 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, ּומֶמְ ַ ׁשלְ  ּ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 לכׇל־הַ ֹּנפ לִ ים, ו זֹוקֵ ף לכׇל־הַ  ּ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, ואַָ ּתה נֹותֵ ן לָהֶם אֶ ת־אׇ כְלָ ם ּבעִ ּתֹו. :18 was appended ּפֹותֵ ֽחַ ֶ א ֽ ת־יָדֶ ָך, ּומַ ְׂשּב ִֽיעַלכׇל־חַי רָ צֹון. .and the glory of Your majestic sovereignty -to the end, transform צַ דִּ יק יהוה ּבכׇל־דּרָ כָ ו, יוחָסִ יד ּבכׇ ל־מַעֲ ָ ׂ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 ֶ אֲר ׁשיִקְרָאֻ ֽ הּו בֶ אֱמֶ ת. plural, and thus creating a קָ ,The eyes of all look hopefully to You ­bridge to the five “Hallelu ר צֹון ירֵאָ יו יַעֲ ֶ ׂשה, ַ ואֶ ת־ׁשוְעָתָ ם יִ ׁשְמַ 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־אהֲ בָ יו, ואֵ ת ּכׇל־הָר ׁשָעִ ים יַ ׁשְמִ יד. cal —although it is ◀ תּ הִ ַ ּלת יהוה ידַ ֶ ּ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 קׇדְ ׁשֹו 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 יָ ּה, מֵעַָ ּתה ועַ ד עֹולָ ם. הַ ל לּויָ ּה. ,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 For restrictedUntil now,use the poet only:has praised God’s March-April greatness and splendor; now, the focus 2020.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 or 145, there distribute are no references to the Temple, to Israel, or to historicalכּ ל ־ ָבּ ָ ,sell ׂשר Do notAll copy, 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 service · verses of song 136 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 נַפְ ׁשִי אֶ ת־יהוה. . 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 ּבחַ ּיָי, אֲ זַרָ ּ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 ִ ּתבְט ח ּובִנְדִ יבִ בֶ ים, ּבן־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 יָב ׁ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 עֶ ְׁ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 אַ ׁשְרֵ י ׁשֶאֵ ל יַעֲ ֹקב ּבעֶזְ רֹו, ִ ׂשבְ רֹו ַ לע יהוה אֱֹלהָ יו. Ark from which the 145, each day (Babylonian voice of God is heard by .(Talmud, Shabbat 118b ֹע ֶ ׂשה ׁשָמַ ֽיִם וָ ָ אֽרֶ ץ, אֶ ת־הַ ּיָם ואֶ ת־ ׇ ּכל־אֲ ֶ ׁ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 הַ ֹּׁשמֵר אֱמֶ ת ל עֹולָ ם. knowledge of God comes who created heaven and earth, ing for the formal morning ֹעׂשֶה מִ ְׁשָ ּפט לַעֲ ׁשּוקִ ים, ֹנתֵ ן לֶ ֽחֶ ם לָ ר 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 מַ ִ ּתיר אֲ סּורִ ים, יהוה ֹּפקֵ ֽ ַח 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 צַ דִּיקִ 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 ֽרְֶך ר ׁשָעִ ים יעַ ֵ ּות. to God. -The five psalms are in יִמְ ֹלְך יהוה ל עֹו ָם,ל אֱֹלהַ ֽיְִך צִ ּיֹון ל דֹר וָ דֹר. ,gives sight to the blind — straightens those bent low, terconnected. For example, God is described in Psalm הַ ל ל ּו יָ ּ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 , 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 .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 at- For restricted usetributed only: to God in this March-April psalm form the basis of several of the morning2020. 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 Do not copy,themselves. sell, or distribute

137 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning service · verses of song 137 Halleluyah! Praise God. is a complex mix ,of a hymn to God’s power הַ ל לוּיָ הּ. an assertion of God’s moral ִ ּכי טֹוב זַ ּמרָה אֱֹלהֵ ֽינּו, ּכִי נָעִ ים נָאוָה תהִָ ּ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 ָ ּוׁש ִ לַֽים יהוה, נִדְחֵ י יִ ׂשְרָאֵ ל יכַ ֵ ּנס. ;ADONAI will rebuild Jerusalem, gather in the dispersed people of Israel Israel as its treasure. The הָ רֹופֵ א לִ ׁשְבֽ ּורֵ י לֵ ב ּומְחַ ֵּבׁש לעַ  ּ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 מִסְָ ּפר לַ ּכֹוכָבִ ים, לכָֻ ּלם ֵ ׁשמֹות יִקְרָ א. is our great sovereign, infinitely powerful. the promise of the restora- tion of Jerusalem with praise ָ ּגדֹול אֲ דֹונֵ ֽינּו ורַ ב ֹּכֽחַ , לִתְ בּונָ תֹו אֵ ין מִסְָ ּ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, מַ ְׁשּפִיל ר ׁשָעִ ים עֲדֵי אָ ֽרֶ ץ. minion will be defeated, for עֱ נּו לַ יהוה  ּבתֹודָ ה, זַ  ּמרּו לֵאֹלהֵ ֽינּו ּבכִ ּנֹור, ,Call out to ADONAI in thanksgiving in the mind of the psalmist, acting justly represents true הַמ כַ ֶ ּסה ׁשָמַ ֽיִ ם ּבעָבִ ים, ֵ הַכִ ּמין ֶץ לָאָ ֽ רמָטָ ר, and with the music of the lyre sing to God .power ַ הַצְמִֽיחַּמ הָרִ ים חָ צִ 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 נֹותֵ ן לִבְהֵמָ ה לַחְמָ ּה, לִבְנֵ י ֹערֵב אֲ רֶ ׁשיִקְרָ ֽ אּו. .food for livestock and for the raven’s crying nestlings same breath, the psalmist ֹלא בִגְ בּורַת הַ ּסּוס ָ יֶחְ ּפץ, ֹ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 ל ִי לאֶֹלהַ ֽיְִך צִ ּיֹון. .those who look to God’s love and kindness . ִ י קְ רָ א ּכִי חִ ַ ּזק ּברִיחֵ י ׁשעָרָ ֽיִ ְך, ּבֵרַ ְך ּבָנַֽיִ ְך ּבקִרְ ֵ ּבְך. O Jerusalem, sing the praises of ADONAI; Zion, celebrate your God. (1865–1935, the Land of Israel) comments on God’s הַָ ּׂשם  ּגבּולֵ ְך ָ ׁשלֹום, חֵ ֽלֶב חִ ִ ּטים יַ ְׂשּבִיעֵ ְך, ,For God has strengthened the posts of your gates ability to name each and ev- ery star and keep them all in הַ ֽחַֹּׁשלֵ אִמְרָ תֹואָ ֽרֶ ץ, דעַ מ הֵרָ ה יָ ץר ּודּ בָ רֹו, ,blessed your children within, brought peace to your borders place. From this, he derives הַ ֹּנתֵ ן ֶ ׁשֽלֶ ג ַּכָ ּצֽמֶ ר,  ּכפֹור ָּכאֵ ֽפֶ ר יפַ ֵ ּזר, .and satisfied you with the fat of the harvest a lesson about the people Israel, who are compared to מַ ְ ׁשלִ יְך קַרְ חֹו כפִ ִ ּתים,ִפְ לנֵי 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 ְ יִ ׁשלַח דּ בָ רֹו ויַמְסֵ ם, יַ ֵ ּׁשב רּוחֹו יִ  ּז לּומָ ֽיִ ם, snow piles up like fleece, frost spreads like ash, purpose and dream, but is ִ מַידּג דּ בָ ָ ריו ליַעֲ ֹקב, חֻ ָ ּקיו ּומִ ְׁשּפָטָ יו ליִ ׂשְרָאֵ 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, ּומִ ְׁשּפָטִ ים ַל ּבידָ עּום. —?who could withstand the cold each adds something new .and special to the collective הַ ל לּויָ ּה. ;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 2020. that the people Israel’s strength .לֹא עָ ֽ ָ ׂשה כֵ ן לְכׇ ּל־ג ֹוי For restricted use Noonly: other nation March-April lies in its commitment to justice, in its imitation of God’s concern for the poor and the Do not copy,vulnerable. sell, In contrast, or other distribute nations presume that strength lies in military might.

138 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning service · verses of song 138 The Wonders Halleluyah! Praise God. . 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 הַָ ּׁש ַ מֽיִם, הַ ללֽ ּוהּו ַּ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 ללֽ ּו כׇ הּול־מַ לְאָ כָ יו, הַ ללֽ ּוהּו ּכׇל־צבָ אָ יו, ,all angels, offer praise to God light in the sun’s spectrum, sity increases. The key word halleluyah, “praise Yah,” or הַ ללֽ ּוהּו ֶ ׁשֽמֶ ׁש ויָ ֵ רֽחַ, הַ ללֽ ּוהּו ׇ ּכל־ ּֽכֹוכבֵ י אֹור, ,blue oscillates at the high- all the hosts of heaven, offer praise to God some other form of the הַ ללֽ ּוהּו ׁשמֵ י הַ ּׁשָמָ ֽיִם, והַ ַ ּמֽיִם אֲ ֶ ׁשר מֵעַל הַ ּׁשָמָ ֽ 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 צִ ָ ּוה ונִבְרָ ֽ 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 וַ ּיַעֲמִ ֵ ידם לָעַ ד ל עֹולָם, חׇ ק־נָ ןתַ 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 ל לּו אֶ ִ ן ת־יהוה מהָאָ ֽ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 אֵ ׁש ּובָרָ ד ֶ ׁשֽלֶג וקִ יטֹוחַר, רֽ ּוסעָרָ ה ֹעָה ׂשד בָ רֹו. .because of all the water up and fixed the boundaries they never cross two parts, which describe הֶ הָרִ 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 הַחַ ּיָה וכׇ ל־ּבהֵמָה, רֶ ֽמֶ ׂש וצִ ּפֹור ּ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־לאֻ ִ ּמים, ׂשָרִ ים וכׇ ל־ ֹׁש י פטֵאָ ֽרֶ ץ. ,Genesis or the . lightning and hail, snow and sandstorms contain are called upon ַ ּבחּורִ ים וגַ ם  ּבתּולת,ֹו זקֵ נִ ים עִ ם נעָרִ ים. , 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, ּכִי נִ ְׂש ָ ּגב  ׁשמֹו לבַ דֹּו, fruit trees and evergreens, are enjoined to do likewise. The psalm draws to a close הֹודֽ ֹו עַל אֶ ֽרֶ ץ ו ׁשָמָ ֽ ִ ים. ,beasts and every kind of cattle crawling things and winged birds, with the entire human fam- ily praising God, and then ◀ וַ ּיָֽרֶם קֶ ֽרֶ ן לעַ ּמֹו ּתהִ ּלָה לכׇ ל־חֲסִידָ יו, sovereigns of the world and their peoples, ends with God’s praise of .the people Israel לִבְנֵי יִ ְׂשרָאֵל עַם ק ֹרבֹו, הַ ל לּויָ ּה. ,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 pro- duce is significant, while cedars are evergreens but produce no fruit. The idea of totality is expressed through a series of contrasts: wild and domesti­ For restricted use only: March-Aprilcated animals, rulers 2020. and subjects, young and old. ,More literally . עַ ם קְ רֹ ב ֹו beloved of the Divine Do not copy, sell, or distribute“those who are close to the Divine.”

139 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning service · verses of song 139 Other Peoples Halleluyah! Praise God. Psalm 149. This psalm helps build toward the הַ ל לוּיָ הּ. exultant crescendo of the ִֽ ׁשירּו לַ ִ יריהוה ׁשחָדָ ׁש, ּתהִָ ּלתֹו ּבִקְהַ ל 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 יִ ׂשְמַ ח יִ ׂשְרָאֵ ל  ּב ֹע ָ ׂשיו, ּבנֵי צִ ּיֹון יָגִֽילּו במַ לְָ ּ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 וכִ ּנֹור יזַ  ּ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 ּבעַ , ּמֹויפָאֵ ר עֲ נָוִ ים ִ ּביׁשּוָ עה. 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, ירַ  ּננּו עַל מִ ְׁ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 ּפִיפִ ּיֹות ּביָ ָ דם. .and will crown the humbled with deliverance descendants of one father and symbol of the oppressed, לַעֲ ת ׂשֹונקָמָ ה ַּבּגֹויִ ם, ּתֹוכֵ חֹות ַ ּבלְאֻ ִ ּ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 ּבזִ ִ ּקים ונִכְ ּבדֵ יהֶ ם ּבכַבְלֵי בַ רְ זֶ ל. .exulting as they recline upon their couches Hebrew imagination. How The . בְ מָ ח ֹו ל in dance לַעֲ ׂשֹות ּבָהֶם מִ ְׁ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 instru- mental music and dance הַ ל לּויָ ּה. 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. 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 . And what battles do they fight? These are the arguments over the meaning of Torah: how should we act? how For restricted use only: March-April 2020. should we exercise judgment? —numbers rabbah Do not copy, sell, or distribute

140 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning service · verses of song 140 : 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 ּבקׇדְ ׁשֹו, הַ ללֽ ּוהּו ּבִרְקִֽיעַ עֻ ּזֹו. .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 ללֽ ּוהּו בִגְ בּו ֹרתָ יו, הַ ללֽ ּוהּו  ּ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 ללֽ ּוהּו ּבתֵ ֽקַ ע ׁשֹופָ ר, הַ ללֽ ּוהּו ּבנֵ ֽבֶל וכִ ּנֹור. .heart. Praise God in accord with the greatness of God ”in the way of the wicked הַ ללֽ ּוהּו  ּב ֹתף ּומָ חֹול, הַ ללֽ ּוהּו ּבמִ ִ ּ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. (:1), and concludes with every living being הַ ללֽ ּוהּו ב צִ לְצלֵ י ָ ׁשֽמַ ע, הַ ללֽ ּוהּו ּבצִ לְצלֵי ת רּועָ ה. ,for God’s all-feeling fathomless love. Praise God with timbrel and dance. praising God. ◀ ֹּכל הַ ּנׁשָמָ ה ּתהַ ּלֵל יָ ּה, הַ ל לּויָ ּה. .Praise God with drums and Praise God with flute and strings trumpets, Bless ADONAI, always ְ ֹּכל הַ ּנׁשָמָ ה ּתהַ ּלֵל יָ ּה, הַ ל לּויָ ּה. 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 מִ ִּצּיֹון, ֹׁשכֵן י ר ָּוׁשלָֽיִם, הַ ל לּויָ ּה. .Hal’luyah praise God with pots and the morning recitation of -the Davidic psalms. Be בָּ ר וּ ְך יהוה אֱֹלהִ ים אֱֹלהֵ י יִ ׂשְרָאֵ 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 בָ ר 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 ויִ ָ ּ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 on אָ מֵ  ן ואָ 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. For restricted use only: March-April 2020. Do not copy, sell, or distribute

141 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning service · verses of song 141 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 ּכׇל־הַ ָ ּקהָל וַ ֹּ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 ָ אַהּת יהוה אֱֹלהֵ י יִ ְ ׂשרָאֵל 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 הַ ּגדֻ ּלָה והַ  ּגבּורָ ה והַ ִ ּתפְאֶ ֽרֶ ת והַ ֵ ּ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 ָ ּובָ אֽרֶ ץ, ל ָך יהוה הַַמְ ּמלָכָ 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 והַ ּמִתְ נַ ֵ ּׂשא ל כל ל ֹר .א ׁשוהָעֽ ֶ ׁשר והַָ ּכבֹוד מִ ּלפָנֶ ֽיָך, .the splendor—for everything in heaven and on earth is Yours awareness and connection ֹ ֹ experience our collective history: Abram’s leaving his ואַָ ּ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 ּולְחַ ּזֵק לַ ֹּכל. ועַָהּת אֱֹלהֵ ֽינּו מֹוִ דים 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 ּו ְ מהַ ללִ ים ל ֵ ׁשם ִ ּתפְאַרְ ֶֽ ּ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 הוּא יהוה ֽ לבַדֶּ ָך, אַָה ּתעָ ִֽׂשיתָ אֶ ת־הַ ּׁשָמַ ֽיִ ם, You, ADONAI alone, are the God who formed the sky, the last speech—his will and testament—as he handsָמַ ׁשמֵ ֽיִם י הַ ּׁשוכׇל־צבָאָם, הָאָ ֽרֶ ץ וכׇ ל־אֲ ֶ ׁשר עָ לֶֽיהָ , Changed His Name heavens above and all their hosts, the earth and everything his kingdom over to his הַ ַּי ִ ּמים וכׇ ל־אֲ ֶ ׁשר ּבָהֶם, ואַ ּתָה מחַ ּיֶה 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 ּוצְבָא הַ ּׁשָמַ ֽיִם לָך מִ ְׁשּתַחֲ וִ ים. ◀ אַָ ּתה 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 אֲ ֶ ׁשר ּבָחַ ֽרְָ ּ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 ַ ֽׂשמְָ ּת  ׁשמֹואַבְרָהָ מָ ם, ּוצָ ָ אֶ ֽאתת־לבָ בֹונֶאֱמָ ן לפָנֶ ֽיָך. Aram [i.e., ram], and at the end, he was a leader of found him faithful. of Song, with David’s own .concluding words וכָ רֹות עִ ּמֹו הַ ּברִ ית לָתֵ ת ֶ את־אֶ ֽרֶץ הַ ּכנַעֲ נִי הַחִִי ּ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 . ְ והַ ּפרִ ּזִי והַ יְ בּוסִ י והַ ּגִרְ ָּג ִ ׁשי לָ תֵ ת לזַרְ עֹוָ , וַ ּתֽקֶם אֶ ת־דּ בָ ֽ רֶ יָך בָּ ּרוך אַ ָּ תה יהוה ancient rabbis taught that Canaanites, the Hittites, the Amorites, the Perizites, the of only two times that this ִי ּכצַדִּיק אָ ָֽ ּתה. וַ ֵ ּתֽרֶא אֶ ְׇ ת־ענִי אֲ ֹבתֵ ֽ ינּו ּבמִ צְרָ ֽיִ ם, .except when directly quoting , 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 ֽעְָּת עַ ל יַ ם סּוף. וַ ִּ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, ּובְ כׇל־עֲבָדָ יו ּובְ כׇל־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 ֽעְָ ּת ּכִי הֵזִֽידּו עֲ לֵיהֶם, וַ ַ ּתֽעַ ׂש ל ָך ֵ ׁשם ּכהַ ּיֹום הַ ֶ ּ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 ◀ והַ ָ ּים ּבָקַֽעְָּת לִפְ נֵיהֶם וַ ּיַעַבְ רּו ב תֹוְך הַ ָ ּ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 פֵיהֶם הִ ְ ׁשלַֽכְָ ּת בִמְ צֹוֹלת,  ּכמֹו אֶ ֽבֶ ן ּבמַ ֽיִם עַ ִ ּ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.” For restrictedmany usenations,” as a only:sign of God’s promise March-April that Sarah will bear a child, Isaac. The2020. 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. Do notthe copy, Canaanites sell,. Listed here areor six of thedistribute 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 · verses of song 142 I Will Sing On that day ADONAI saved the people Israel from the hands of On that day ּ וַ ּ֨י ַ ֹוׁשע ֜יהוה ַּבּ֥יֹום הַה֛ ּוא אֶ ת־יִ ׂשְרָאֵ ֖לַ מִ֣ד ּימִ צְרָ ֑יִם 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 יִ ׂשְרָאֵ ֙ל אֶ ת־מִ צְרַ֔ יִם מֵ ֖ת עַ ל־  ׂשפַ ֥ת הַ ּיָֽם: ◀ ַ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־הַ ָ ּי֣ד הַ  ּגדלָ ה אֲ רֶ ׁשעָָ ֤ ׂשה יהוה ּבמִ צְרַ יִם וַ ִ ּי ירא֥ ּוהָעָ ֖ם ֹ ֗ ֨ ֙ ֔ minds are singing. had wielded against the Egyptians, the people revered ADONAI Song at the Sea and אֶ ת־יהו֑ה וַ ּיַאֲמִ֨ ינּ֙ו ַ ּב ֔יהוה ּובְ מֹ ֶ ׁש֖ה עַבְדּֽ ֹו: .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 יָ ִ ׁשיר־מֹ ֶ ׁש ֩ה ּו ֨בְנֵ י יִ ׂשְרָאֵ֜ ל אֶ ִ ת־הַ ּׁשירָ ֤ה הַ ֹּז ֙את לַ ֔יהוה וַ ֹּיאמר֖ ּ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 ִ֤ אָ ׁשירָ ה ַ ּל ֙יהוה ִ ּכי־גָ ֣ ֹאה ּגָאָ֔ ה ס֥ ּוס Such songs transform to P’sukei D’zimra ו ֹרכב֖ ֹורָמָ ֥ה בַ ּיָֽם: עׇ֤י ִּזוזִמְרָ ֙ת יָּ֔ה וַיְ הִ 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 ֵ אלִ י ואַ נְוֵ הּו 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 אָבִ֖ י וַאֲ ֹרממֶ ֽנְ הּו: יהו֖ה אִ֣ יׁש מִ לְחָמָ ֑ ה יהו֖ ה —were saved, in crossing , to whom I give glory -psalms. The experi ׁשמֽ ֹו: מַרְ  ּכ ֥ ֹבת ּפַרְ ֛ ֹעה וחֵ יל֖ ֹויָרָ ֣ה בַ ּי ָ֑םּומִ בְחַ ֥ ר .the Sea. the God of my ancestors, whom I exalt —NETIVOT SHALOM ence of the long exile may have created ָ ׁשלִָ ֖ ׁשיו טֻ ּבע֥ ּו ב יַ ם־סֽ ּוף:  ּת ֹה ֖מֹת יכַסְ יֻ ֑מּו יָרד֥ ּו 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 היה ֔ ונֶאְדָּרִ֖ י ַּב ֹּכ֑חַ ימִ ינָך֥ -song in each morn יהו֖ ה ּתִרְ עַ ֥ץ ­אֹויֵ ֽב: ּובְ ֥ 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 ּת ַׁש ַ ּל ֙ח חֲ ֣ ֹרנ ָ֔ך ֹיאכלֵ ֖מֹו ַּכ ַּֽקׁש :ּובְר֤ ּוחַ Moses and the Israelites to this song with the אַ ֶּ֨פ ֙יָך נֶ ֣עֶרְ מּו מַ֔ יִ ם נִ ּצב֥ ּו 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 פא֥ ּו 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 דֹּ֥ף אַ ִ֖ ּׂשיג אַחֲ ֵ ּ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 נַפְ ִׁ֔שי אָרִ֣יק חַרְ ִּ֔בי ּתֹורִ י ֵ ֖ ׁשמֹו יָדִֽ י: נָ ַ ׁש֥פְָּת 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, un- derstood 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 ָ ּכ ֖ מָֹה כנֶאְדָּ ֣ ר ַּב ֹּק֑דֶ ׁש נֹורָ ֥א תהִ ֖ ּלֹת ֥ ֹע ֵׂשה ”.to the leader’s voice as it With my bare hands will I dispatch them ,tense (Mekhilta פֶ ֽלֶ א: נָ ִ֨טיתָ֙ ימִ֣ ינ ָ֔ך ִ ּתבְלָעֵ ֖מֹואָ ֽרֶ ץ: נָחִ֥ יתָ .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). ב חַסְדּ ָך֖ עַ ם־ז֣ ּו ּגָאָ ֑לְ ָּת נֵהַ ֥לְָּת בְעׇ ּזָך֖ 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. For restricted usepoem emphasizes only: God’s role March-Aprilas warrior, triumphing over Israel’s enemies. 2020. 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 Do not copy,many different sell, guises: here asor a warrior, distribute 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 service · verses of song 143 Nations hear and quake; THEN MIRIAM THE In . ַ ו ּ ִ ת ַ ּקח מִ רְ ָ י ם PROPHET קׇדְ ֶֽ ׁש ָך:ׁשָמע֥ ּו עַ ִ֖ ּמים יִרְ ּגָז֑ ּון חִ֣ יל the Torah, this passage אָחַ֔ ז ֹיׁשבֵ ֖י ּפלָֽ ֶ ׁש ת: אָ ֤ז נִבְהֲ ל ּ֨ו אַ ּלּופֵ ֣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 ֹי  ׁש ֵ ב֥י כנָֽעַ ן: ִּת ֨ ֹּפל עֲ ֤םלֵיהֶ אֵ ימָ֨תָ ֙ה ,all the citizens of Canaan are dismayed ebrated together. That ֔וָפַ חַ דּבִגְ ֥ דֹל ז רֹועֲ ָך֖ יִדּמ֣ ּו ּ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 ֹב֤ר עַ  ּמ ָ֙ך ֔יהו ה עַ ד־יַעֲ ֹב֖ר עַ ם־ז֥ ּו while Your people, ADONAI—the people the following passage, Nishmat Kol H|.|ai, “the קָ נִֽיתָ :  ּתבִאֵ֗ מֹו ותִ ּטָעֵ֨ מֹ֙ו ּבהַ ֣ר נַחֲ לָת ָ֔ך מָ כ֧ ֹון .whom You have redeemed—pass through peacefully breath of every living ל ׁשִבְ  ּתָך֛ ּפָעַ ֖לְָ ּת יהו֑ ה מִ ּקדָ֕ ׁש אֲ דֹנָ֖י ּכֹוננ֥ ּו ;Lead them and bring them to Your lofty mountain being,” which follows on the next page. ֽ יָדֶ יָך: יהו֥ה יִמְ ֹלְ֖ך ל ֹעלָ֥ם וָעֶ ֽד: ,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 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. (1st (c.e., Egypt ּבַ ּיֹום centuryהַ הּוא יִהְ יֶה יהוה דאֶחָ ּוׁשְמֹו אֶחָ ד. of , 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” lead- ing the men, and Miriam “the prophet” leading the women. He may be reflecting the prayer practice of the Jewish community of 1st-century Egypt. :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 For restricteda vision use of ever-renewed only: deliverance ofMarch-April the people Israel. 2020. -Zechariah 14:9. The Aleinu prayer also ends with this verse, represent . ּו ׁ ְ שמ ֹו אֶ חָ ד And the name of God, one Do noting copy, a wish for universal sell, justice and peace. or In that distribute 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 service · verses of song 144 Nishmat: The Soul of All That Lives Nishmat. Nishmat is a fitting conclusion to the נִ ׁשְמַ ת ּכׇל־חַ  י ּתבָרְֵך אֶ ת־ ִמְ ׁשָך, יהוה אֱֹלהֵ ֽינּו. psalms and biblical verses ורֽ ּוחַ ׇ ּכל־ָּבָ ׂש ר ּתפָאֵ ר ּותְ רֹומֵ ם זִכְר ָך, מַ לְ ֵ ּ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 עֹולָם אַ ּתָה 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 ּומִ ַ ּבלְ ֽ עָדֶ יָך אֵ ין לָֽנּו מֶ ֽלֶ ְך ּגֹואֵ ל ּומֹוׁשִֽיעַ , Beside You, we have no sovereign psalm we recited, Psalm ּפֹודֶ ה ּומַ ִ ּ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 לָֽנ ּומֶ ֽלְֶך אֶָא ּלאָ ָֽ ּתה. ;shows us kindness and sustains us in every ­moment of anguish and distress God,” a thought that is אֱֹלהֵי הָרִ א ִ ׁשֹויםנ 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 לֽ ַֹוּה ׇ ּכל־ּברִ ּיֹות, 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 ָ ּלל  ּב ֹר ב הַ ִּת ְׁשָ ּבח ֹו ת , and its creatures with compassion. the recitation of the Song הַמ נַהֵ ג עֹולָ מֹו ּבחֶ ֽסֶ ד, ּובְרִ ּיֹותָ יו ּברַ חֲמִ ים. ADONAI neither slumbers nor sleeps, at the Sea, Nishmat speaks of God’s rescue of the וַ יהוה ֹלא יָ נּום 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 והַ ּמֵקִ יץ 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 והַ ֵּמ ִֽׂשיחַ אִ ּלמִ ים, supports those who fall, worshipping God with all of one’s body and all of והַ ַּמ ִ ּתיר אֲ סּורִ ים, .straightens those who are bent over one’s soul, it anticipates the והַ ּסֹומֵ ְך נֹופ לִ ים, .It is You alone whom we thank Sh’ma, which talks of wor- shipping God with one’s והַ ּזֹוקֵ ף  ּכפּופִ ים. ,Were our mouths filled with song as the sea -total being, and in its con לָך ל בַדָּך 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 אִ ּלּו פִ ינּו מָ לֵ ִ א ׁשירָ ה ַּכָ ּים, our arms to spread heavenward like eagles’ wings, Nishmat repeatedly moves from prose ּולְ ׁשֹונֵ ֽנּו רִ ָ ּנה ּכַהֲ מֹון ַּג ָ ּליו, ,and our feet swift as deer statements to rhythmic ו ִ ׂשפְ תֹותֵ ֽ ינּו ֶ ׁשֽבַ ח ּכמֶרְחֲ בֵי 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 ֶ ּׁשֽמֶ ׁש וכַ ּיָרֵ ֽ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 ּכנִ ׁשְרֵ י ׁשָמָ ֽ ִ ים, of kindness with which You have blessed our ancestors and us. emphasizes the limitation ורַ גְלֵ ֽינּו קַ ּלֹות ּכָאַ ָ ּילֹות, continued of words in describing or praising God, the poet אֵ ין אֲ נַֽחְ נּו מַסְ ּפִיקִ ים ל הֹוד ת ֹול ָך, יהוה אֱֹלהֵ ֽינ ּווֵאֹלהֵ י suggests that the actions of our bodies, especially our אֲ בֹותֵ ֽ ינּו ]ואִ ּמֹותֵ ֽ ינּו[, ּולְבָרְֵך אֶ ת־ׁשמֶ ָֽך עַל אַחַת מֵאֶ ֽלֶ ף breathing, can constitute אַ לְפֵ י אֲ לָפִ ים ורִֵי ר ּבבָ בֹות ּפעָמִ ים הַ ּטֹובֹות ׁשֶעָ ִֽׂשיתָ עִ ם a praise of God. Indeed, in this prayer our entire body אֲ בֹותֵ ֽ ינּו ]ואִ ּמֹותֵ ֽ ינּו[ ועִָ ֽ ּמנּו. continued is said to praise God. Some recite as an introduction For restricted use only: March-April 2020. to Nishmat the poem by on Do not copy, sell, or distribute page 101. 145 שחרית לשבת · פסוקי דזמרא shabbat and festivals · morning service · verses of song 145 146

shabbat and festivals service · morning ·verses of song “Let mysoulblessADONAI, “Every boneinmybodycriesout, “Every And sotheorgans You formedwithinus, ADONAI, who islikeYou: Your love hasnotleftus; Your compassionhasmaintainedustothisday, We willpraise, acclaim,andhonorYou, Who comparestoYou?— Who isequaltoYou? Who resemblesYou? and blessYour sacredname,fulfillingDavid’s words: Let every mouththankYou,Let every In famine,You nourishedus; From You Egypt redeemedus,ADONAI ourGod, Bar’khi nafshi et Adonai, v’khol k’ravai et shem et nafshi kodsho. Adonai, v’khol Bar’khi and every fiber of my beingpraise God’s fiberof and every sacredname.” and fromillness,bitterlong,You raised usup. bondageYouand fromthehouseof liberated us. and every fiber of ourbeingchant fiberof and every Your name, do notabandonus,ADONAI ourGod,ever. in prosperity, You sustainedus; exalt andhonor, every heartbeloyal toYou,every bodybow beforeYou,every kneebendtoYou,every tonguepledgeloyalty,every to whomheaven andearthbelong. the afflictedandimpoverished fromthosewhopreyonthem?” they willallthankandbless, the tongueYou placedinourmouths— the spiritandsoulYou breathedintoournostrils, praise andacclaim, from pestilence,You sparedus; from thesword, You saved us; fulfilling the song of thepsalmist: fulfilling thesongof great, mighty, awe-inspiring, transcendent God, saving the poorfrompowerful, sanctify andcrown Your name,oursovereign.

For restricted use only: March-April 2020. Do not copy, sell, or distribute ר: ם ץ. ִ ֽ וָ אָ רֶ . ּו מ ָ אָ ּכ ָך, ֶָֽ, י ֽ ָ מַ ׁש ׁש

. ּו ם ֵ דְקׇד ה נֵה ּו ממ . ֽנ ֵֽ ֹו ּכ לז ן, ק ֹ ֹו ׁש מְ ָך לְ ִ מַל ּג ֹ ירוִי ָך, ְך רֵ נְבָ ת־אֶת ן מִ ֹו ֹו א, ל י לְ עֶ אֵ רָ ,א ֶל ּו ֹו יהוה י ה, נָ כָ מִ רְ מֽ רוִ יפָ אֲ ח.צַח י י נִ ו בְ עָ אֶב . ׁש , ּו ּו , נ ִ ֽ יתָ , יהוהאֱ , ֽינֹלהֵ י ת־אֶת מֶ ָך ְ ָֽ ּו , ֽ נֶ לָנ ֽינ ֵ י ה, וֶ חֲ ַ ֲו , י ת־יהוה ִ אֶ ־הה ּל ּפ ׁש ּו ּו , ּו ח  ּו רְ אֶ פָ נְ ָך, . ּו , ׁשֹו יהוהאֱ , ֽינֹלהֵ י ֽנ ָֽ ים נֶ נִ אֱ מָ דִּ  אַ לִ לִֽיכ יַ ו מְ ִי ּב ּו ּב רַ חֲ מֶ יָך, ֽ ָ, ּב , ו ּנֹו ּת ינ פִֽ פֽי . ּו ׁש ָ ָ ּנּו ּו ר  ַ ּת ּת ע, בַ ָב , ׁש נ ֽ  יתָ דִ ת ם ֵ דְקׇד ר ו הַ ּמ יוִ ְ ּמ ּב דֶ יָך, ֽ ָ, ע, כְ רַ , ֽ ֶ ָך, ַ ֽגְ ּל ָ פַ ֽחְ ה,דֶה ָ הל פָ נֶ ֽיָך תִ ת י זַ ּו , ּו ּת ּפ י ק נִ זָ ָ חָ מֵ מִ כוִ יבָ ר ּׁש ּו ּבֹו ּו ֽאמַ ּו חֲ ָך, ֵ ֲָ, , ׁשּו ִ

ׁש ּנ ּפ נ ֽ ָ נ ֽ ָ ׁש ׁש ב: ּו תיִ אֽירָא ׁש , ּו ּת ֹו ּת ֶ מֵ ם ים יִ לָ ו עִ חְׇ רָע ם ו מְ ּו ּג נ ֽ ָ ית ים ֵ בָ עֲ דִ ם ֹו י ת־ בַ אֶ ל־ק רָב ֶת ֶ נ ל ָך י ֶ ה ל ָך י חֲ סָ ִ שחרית לשבת ויום טוב· פסוקי דזמרא ןל ָך תִ ׂש ּת נ ֽ ָ ֹ ן ים ֵ בָ אֵ רִ ם י לָ כְל ּת י יַ ו דִּֽ קְ ִ ּו ֽ ַ י יַ ְך־לָ ְך, עֲ רְׇ־ְָ, ה ָ מָה י נַ ָ כִ פְרכ ַפ ּו ל ָך ֽרֶ ֶ ְךתִ ּת ל הַ לְ  אַל ת ָ לְ ַל ּב ְך, ָ ך , י תַי , ְך ְָ ר ֶר ּו ּכ ּו ׁש ה ָ זָ עֲ רֽ ּל ַ טְ ּו נ ֽ ָ ּכ נ ֽ ֵ ּו לְ ַל ּל ַ ּל ּו ּג נ ׁש ֹו לְ ִל ּת ד ה וֶ ְ ֶה ׁש ּצ ׁש ב ו כׇ ֽ רֶ ל־קֶ ֶב ֹו ׁש ה מֶ דְ ִ י י מִ יִד ֶה ד ָ ם יִ ֽ צְ רַ ִ ְר ִם ּכ ּו ֹו ֶ נְ ׁשֹו ֹו ב ל־ל ו כׇ בָ ּו מ ׇ צְ ל־עַצ ר ֽ בֶ דֶּ מִ מִ ע בָ ָ ָע ּט ּג ּפ ב נְזַ  עָ רָע ַנ ן ם יהֵ הֵ ר ַ בָ דָּ ָר ו ֹלא זָ בֽעֲ ָב ב ֽ הִ חֶ רֶ מֵח ֶב ה ּו מָ יל ע ִי לְ ָך, ֶ ְָ, ּב ןאֲ  ֹו נְ ׁש יצ יַ ו עֲ רִֽי י ל־ ִ כׇל ּו ּת ּנ ל־קו כׇ ־ ל הָ הַאֵל ה ד, ל וִ דָו , ּב חַ ִ ל־לָו כׇל ל ׁשֹו ּכ ד ֽעַ הֵ ל ו אַל ל־ו כׇל י יִמִי י ׂש ּב ּל ל עַל ּמ ּצ ּו ּכ נ הַ לָול

ו כׇ בְ מִ מִ ּב ּכ ּכ ו רֽ ּו ּו ּו ּו ּו ּו מַ מִ י ִ Let my soul bless Great, mighty .god cries out Every in my bone body knee Every tongue .every phras ר blessing of the of Amidah. blessing Based on Isaiah 45:23. Isaiah on Based ה ָ נ the cited as been has verse רְ ֽ inJewishbasis tradition for מַ א ֹ all” “every”). or theof word kol occurrence inthis passage prayer. This is the seventh movement during bodily“ ש פְ נַפ ו בּ וֹ ׁ � גּ ִ . Psalm 103:1.. Psalm

הַ לה ך רֶ ֽ ֶ ּ ב ־ ל כׇ ְ ו ׇל־בֶּֽר e anticipates the first ְ ת � ּ וֹ ד ָ . :10.. Psalm This � גּ י תַ הַ ל אֵ הָא ה ו מ צְ עַ ־ ל ׇ כּ ַצ ן. ֹ (meaning (meaning . This This . ו ֹ ש . ל־לָ וְ כׇלל י כִ רְ ָ ּ ב ְכ ׁ

146

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 ּבֹור 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- ha-gibor v’ha-nora והַ ּנֹורָ א ּב נֹור ֶֽ אֹותיָך, , enthroned on high Sovereign, The faith in oneself which “Great, mighty, awe-inspir- הַּמֶ הַ ֽלֶ ּ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. כָ ותּוב, רַ ּנ נּוִיקִ צַ יםד ּבַ יהוה, לַיְׁשָרִ ים ָהנָ אותהִ ּ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 ָ ּתִתְקַ דׁש. 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 רׁשִמְָך מַ לְ ּכֵ ֽ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, להַ דלבָרֵ ְך, לעַ ּלֵה ּולְ ַ קּלֵ 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 ו תִׁשְ ּב חֹות ָ דוִ דּבֶן־יִׁשַי עַבְ ָך 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 — 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 For restricted use only: March-April 2020. The prayers that you pray are the very presence of God. —Pinḥas of Koretz Do not copy, sell, or distribute

147 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning service · verses of song 147 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) יִתְ ּגַדַּ ל ויִתְקַדַּ ׁש ׁשמֵ ּה רַָ ּבעָ א, ּבלמָא דִּ י ברָ א, ּכִרְ עּותֵ ּה, The Duty to Praise H|.|atzi Kaddish ing us to praise the name of God, marks the end of a ויַ מְ לִ יְך מַ לְ כּותֵ ּה ּבחַ ֵ ּייכֹון ּובְ יֹומֵ יכֹון ּובְחַ ּיֵי ד כׇ ל־ ֵ ּבית -Maimonides, the great me dieval Jewish philosopher Leader: section of the service. יִ ׂשְרָאֵ ל, ּבַעֲ גָלָ א ּובִזְמַן קָ רִ 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 ָ תְ ּברַ ְך ו יִ ְׁש ַּת ַ ּבח ו יִ תְָ ּפאַ ר ו יִ תְ ר ֹו מַ ם ו יִ תְ נַ ֵ ּׂשא :Congregation and Leader why does Maimonides turn ו ִ י תְ הַ דַּ ר ויִתְעַ ּלֶה ויִתְהַ ַ ּלל ׁשמֵ ּה דּקֻדְָ ׁשא, בּרִ יְך הוּא, !prayer into an obligation, May God’s great name be acknowledged forever and ever לעֵ ּֽלָא מִ ן ׇ ּכל־ ] ל עֵ ָֽ ּלא ל עֵ ָֽ ּלא מִ ׇ ּ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 ו ׁשירָתָ א חָתָ ֻּת ְא ׁשּבונֶחָמָתָ א ַאֲמִ דּירָ 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. For restricted use only: March-April 2020. Do not copy, sell, or distribute

148 שחרית לשבת ויום טוב · פסוקי דזמרא shabbat and festivals · morning service · verses of song 148 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 כו 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- — 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. 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 ; 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 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 intentFor of the restricted use only: March-April 2020. 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). Do not copy, sell, or distribute —ISMAR SCHORSCH

149 שחרית לשבת ויום טוב · קריאת שמע וברכותיה shabbat AND festivals · morning service · sh’ma and its blessings 149 . ֹ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 הַ ֹּכל יֹודֽ ּוָך In all life, there is longing. day. In the liturgy, the break ו הַ ֹּכ ל  י ַׁש  ּבחֽ ּו ָך , :Creation is itself but a On Shabbat, we recite of dawn is then imagined as longing, a chorus of song in which והַ ֹּכל ֹיאמ רּו אֵ ין קָ דֹוׁש ַ ּכיהוה. ,All thank You a kind of prayer of the all praise You, we join. הַ ֹּכל י רֹוממֽ ּוָך ֶ ּ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 הָאֵל הַ ּפֹותֵ ֽ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 חַ ּלֹונֵ י רָ קִֽיעַ , ,Everything you see en- Each day, God, You raise the gates of the east both good and evil come מֹוצִיא חַ ּמָה מִ  ּמקֹומָ ּה ּולְבָנָה מִ  ּמכֹון ׁשִבְָּתּה, ,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 ּבמִדַּ ת רַחֲמִ ים. the spiritual beauty. bring forth the sun from its place focus on all for which we ֵאִ הַיר ּמלָאָ ֽרֶ ץ ולַדָּרִים 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 מחַדֵּ ׁש ּבכׇ ל־יֹום ּתָמִ יד מַעֲ ֵ ׂשה ברֵ א ִ ׁשית. whom You created, with mercy. life possible; therefore, the ancient rabbis transformed הַ ֽ 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 הַמ ֻׁשּבָח ו הַמ ֹפאָ ר והַ ּמִתְ נַ ּׂשֵא מִ ימֹות עֹולָ ם. ”.creating all“ אֱֹלהֵ י עֹולָ ם ּברַ ֽ חֲמֶ יָך הָרַ ִ ּ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 עֻ ֵ ּזֽנּו צּור מִ ְׂ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 ְ ׁשעֵ ֽ נ ּו מִ ְׂש ָ ּגב ַ ּבעֲ דֵ ֽ נ ּו . Source of our strength, our protecting fortress, to the totality of human- ity, all earthly creatures ◀ אֵ ין ּכעֶרְ  ּכָך ואֵ ין זּולָ ֶֽ תָך, . our stronghold our saving shield, and forces, as well as the אֶ ֽפֶ ס ִ ּבלְ  ּת ָךּומִי דּֽ ֹומֶ ָ ה ּלְך. None is like You, none is beside You, heavenly bodies and the most distant galaxies. It אֵ ין ּכעֶרְ  ּכָך יהוה אֱֹלהֵ ֽינּו ָ ּבעֹולָם הַ ֶ ּזה ,nothing exists without You echoes the last word of the ואֵ ין זּולָת ָך מַ לְ ֵ ּכֽנּו ֵילחַ ּיהָ עֹולָם הַָ ּ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 ִ ּבלְ  ּת ָךּגֹואֲ לֵ ֽנּו לִ ימֹות הַָּמׁשִֽיחַ none but You will be our sovereign in the world that is coming, top of this page) and antici- pates the affirmation of the ואֵ ין דֹּומֶ ה  ּלָך מֹוׁשִיעֵ ֽנּו לִתְחִ ּיַת הַ ֵ ּמ ִ תים. no one but You exists, who will redeem us one God, who is God of all, and usher in the , 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”; :2, “there is none beside You”; and Isaiah Ein k’erk’kha . . . ba-olam hazeh v’ein zulat’kha . . . ba-olam haba.For restricted use40:25, only: “to whom can March-Aprilyou compare God.” 2020. 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 Do not copy,ha-ba ,sell, the world that oris coming, distribute 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 וברכותיה shabbat AND festivals · morning service · sh’ma and its blessings 150 This . אֵ ל אָ ד ֹו ן A Prayer for the World God, master of all existence, God, Master -, commonly attrib ל אֵ אָ דֹון עַ ל ּכׇל־הַ ּמַעֲ ִ ׂשים, Let the rain come and praised by all that breathes, uted to mystics of the 1st בָּ רּוְך ּומְ רָ ֹבְך ּבפִ י ׇ ּכל־נ ׁשָמָ 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 ּמִתְ ּגָאֶה עַל חַ ּיֹות הַ ֽ ֹּקדֶ ׁש, ,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 הַ ּמֶרְ ּכָבָ ה, Then let the sun come love and merit accompany Your presence. that thought is extended ז כּות ּומִ יׁשֹור לִ פְנֵי 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 לִפְ נֵי 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 ּובְהַ ְׂ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 ֹנֽגַ ּה, .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 ,. 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 לִ ְ ׁ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 ורִ ּנָה ל ֵ זֽכֶ ר מַ לְ כּותֹו. ,people as our neighbors. s’rafim, ofanim, and holy beings Let the earth, nourished culture. קָרָ א לַ ֶ ּׁשֽמֶ ׁש וַ ּיִזְרַ ח אֹור, ,by rain, all the heavenly hosts S’RAFIM . . . OFANIM אָ ה והִתְקִ ין צּורַת הַ ּלבָנָ 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 ּוגְדָֻ ּלה, ׂשרָ פִ ים ו אֹופַ ִ ּנים וחַ ּיֹות הַ ֹּקֽדֶ ׁש. 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. u-g’dulah, s’rafim v’ofanim v’h|.|ayot ha-kodesh. For restricted use only: March-April 2020. Do not copy, sell, or distribute

151 שחרית לשבת ויום טוב · קריאת שמע וברכותיה shabbat AND festivals · morning service · sh’ma and its blessings 151 152 its fullness. who createdtheworld inall thecreator,fulfills thewillof reverence—then thatperson before Godwithlove and it this wisdom,speaksof and arousesone’s heartwith thatwas created; everything plant life,andsheermatter, in thisworld, animallife, is clothedby everything thatwhich understanding of to this—reachingforan inspiration pays attention When apersonseeking is, Godforbid,extraneous.... nothing inthisworld which (104:24)—that is,thereis created allwithwisdom” Psalms, of “Youthe Book thisisasitwrittenin of in theworld. Themeaning is livingandallthatexists toallthat to attachoneself prayer,needs, atthetimeof ent speechbeforeGod,one prayer,ner world of topres- onewants toenterthein- if is writteninmanybooksthat A Ḥasidicmastertaught:It God, theWorld, andUs does duringtheweek. shines differently thanit On Shabbataperson’s face the seventh day blessed? esis 2:3).Inwhatway is the seventh day” (Gen- It iswritten,“Godblessed the SeventhDay God Blessed —

Z EV shabbat AND festivals service ·morning ·sh’ma and its blessings W — OLF OF G ENE S I Z S HITOMIR RABBAH On FestivalsOn occu fashioned, reflecting always. Your glory Yourwork of hands,andfortheradiant lightsthatYou You aretobepraised, ADONAI ourGod, forthewondrous Yourof wise,excellent,andzealouscare. praise; quietly,of resolutely, soulfully all tell inunifiedvoice justice, kindness,andlight;theymakeYour n ame anobject firmament andgoodly heavensilluminated withYour are Almighty, allwhodwell onearth,the blessed,creatorof our saving shield,ourstronghold. ourstrength,protectingfortress, Source of with Your greatkindness,have compassiononus. theuniverse, God of praised, glorified,andexaltedsinceearliesttime. You beginning, aloneruledonhighfromthevery the world initsentiretyisYour dominion. all fashionedwithwisdom; How varied are Your works, ADONAI, in Your goodness,You renewcreationday afterday. With kindness,You illuminetheearthandallwhodwell onit; Your glory. lights You have made—may theycontinuealways tosing redeemer, isbeyond anyoffered by Your handiwork orthe above andonearthbelow, though thepraise dueYou, our You,thought of oursovereign, becelebrated in theheavens May Your name,ADONAI ourGod,behallowed andmay the grants peacefulresttothepeopleIsrael ontheholy Shabbat. toGod—theruler, all,who,inholiness, and glory creatorof tures likewisecelebrate andblessGod,offeringpraise, honor, “A Shabbat:itisgoodtothankADONAI.” songof Letallcrea- all work, andsotheseventh praises dayGodandsays, itself theseventh day,Such isthedistinctionof thatGodceased a delight. praise,rest,callingShabbat robedinmajestyforthedayof who ceasedwork ontheseventh day andascendedthethrone continue: we Shabbat, On Continue on the next page. rring onweekdays, recite: we

For restricted use only: March-April 2020. Do not copy, sell, or distribute ת בַ ָ ַת

ל אֵ מֶ לֶ ְך לֽל ך ה ָה ג נֶ ֽ ֶג ר:מִ זְ מֹור ם ­

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י  ּכ י בִ הִ יעִ עַ  תְע ּו ּב .

.ל פִ יכָ ְך רי פָ אֲ ּבֹו ּו ,ו זִ כְ ר ָך לְמַל

נ ֽ ַ עֲ דֵ ית. ִי. ֹו ת ָ ׁש ּו ֶ יָ דֶ יָך, ֵ הֽ ָ, ּׁש נ  י, בִ יעִ ב ע , ׁש ּו ּמ ּב מֵ ם, לָ , נ  ֹו , יתָ,

ב ָב ת. ֽ חַ ָֽח . ה אב ֵ רֵ ּת ִ קְ דֻ או ֵ ֽחַ ו יָ דֶ יָך, ֵ הֽ ָ, ם הַ ּׁש , ּג ּב ה יִ ָה י ּו ׂש ֹו ׂש ּׁש ל אֵ רָ ְר ֵל ים ם ֽינ לֵ ִ עָ חֵ רַח ָל י ׁש ת ע ְ ֹו ִֽ ם הַ ׂש ה. ֽ לָ ֶ ָה ים,  חֲ רַ מִי, ּת ה. ֽ לָ ֶ ָה ת ה י ֽ ל ְ עָ אֶ טָ רֶתע ָהל ּל ּב , מִ ה  כְ עָחׇ מָה ע ם הַ יהוה ת לַיו ׁש ׂש יִ תְ דַּקַדּ ח ֽ בַ עֲ ֶ מַע גְ דֻ ּיֹו ַ ל ל ץ ֽ ו הָ עַ אָ רֶ מִ ּס ׂש ּו ֹו ּס ׂש ֽנ עֵ ְ ֵֽ ּו א ימ ֵ מִי ּב ֹו ָך ח ר ֽ י בַ ֶ קָר ַ יד עֲ ָ מִ מַע י בִ יעִ  מ ָך ל י ֶ On FestivalsOn occ ים, ִי, ח ֽ בַ עֲ ֶ מַע יִ ׁש ּו ּו ּמֹו ּו ׁש יהוהאֱ ֽינֹלהֵ ִמְ ָך יהוה אֱ ֹלהֵ ֽינ ּב , י פָ אֲ יתָ רֽ ׁש , ן יִ גֵ מָ ֵן י י פָ אֲ יתָ רֽ ׂש ּב יר ץ ים ֽ לָ לַ ו לֶ אִ ֵ אָ עָ ֽיהָ רֶ דָּ רִ םע ֶֽה ם י רִ  ִים ח ֽ בַ ֶ ַח ֹו ּׂש ם ָם ה ל עַחָ ע ל עַל , ז אָ מֵ מ ָז, ּׁש ד ּת עֲ ַע . ּב ׁש ב הל ֹ ּמ ּל נַ תְ ִ ְנ ּזֹו פ ִ ׁש ם הַ ם ׁש , ל עַל ּכ ּפ רַ חֲ מֶ יָך  הָ ֽ רַ ּת ּו ֻ ּו יו. רָי. ׇ ל־הַ . ה ָה. ּמ ֽנ ֵֽ יהוה, יָך יהוה, עֻ ים, ִי, יהוהאֱ ֽינ ָרַ ֹלהֵ ְך יהוה אֱ ֹלהֵ ֽינ ֹו ת. ה זֶ ָת ֶה , ׂש ׂש . וברכותיה ת ּב urring onweekdays, recite: we סַ מ ד י מִיד ס ֹו ּו ֹו ל־י  כׇ ־ ִֽ ִֽ . ָך ֽ נֶ ָ י נְיָנ ך. ֹו , ה עָה, ֹו ֹו ֽ עַ ַֽע יל נ נְ חִ ַ מ . יו דּ בַ  ל ם מָ לב ר ו הַאָ ה ּג ּמ ד ּכ מ ְ ּמ ת, ט ָת ַ ֹו ּו ׂש ּו עָ ֶ עָ ֶע ֹוׁש . On Shabbat, we continue: we Shabbat, On ֹו ב י בִ ֽנ יעֵ ִיֵֽ צ ל־י ׇלי ֹו ׁש ׁש ְ ׁש ּתֹו א בכ ֵאכ ת בַ ָ מִ חַ ת ָ ם יִ ֽ ָ מַ מִ ּב י רֵ הְׇ ֵי ר ר ר מִ ד ּב לִ ּׁש

דֵּ ּב ל ח פו הַ מ ֹוׁש ֹ ׁש ד קִ ץ רֶ ֽ אָ הָ ה אָ  ל מָלא ה ָֽר ק לַ ׇ אכְל־מל כ ּׁש ׁש ּב ֹו ֹו ס

ּׁש ּכ ׂש ק ּו ַ תָּ י ארֵ י ארֵ שמע ן תַן ֽ ֶ ֹו ׁש ו י אָ בָ ָיו ַ ם, לָ , ֹו , י דַּי, , צ ּס קְ דֻ ל לָ אֵל ֹו . ּמ ד רַ ְך מ ָ ְַ ב חַ מ דֵּ ם הַ זׇ ּׁש ר מ הַ ְך ֶ ל ֶֽ ך ַמ ל עַ פָ ַל ׁש ם הַ עֲמַע ּכ ר ֶ ּג ּו ּכ ִ  ּו ל, הַ ָ ְך, ד לאֵל ב ל עַ ַ ַל ּב נָ ׁש

ֽנ ֵֽ ר צַר ת ׁש ֹו ֹו ַ ֹו שחרית לשבת ויום טוב· קריאת ֹו ַ ֽ דֶ ּז ר, ָ אַ , ֹו אֱ י עֹלהֵ ּבּו ת ק ַ ֹ א יל רָ קָ ָאל ּו י מֵ מ ֵי ֹו ל ו עַ אֽמ ל ו עַ אֽמא ּב ּב יר יל ִ רל ּב ּכ צ ּו ר ּכ ֹ ֹו ן עֻ ב ָ וּ ת אֲ כוִ יבָ ר ר ׁש ן י כִין ר צֵר

יָ ּו ב ִ תְ בָּ ֻ ִ תְ ל אֵ מִ ה רַמָה ר ל אֵ לָא ֹו ּפ ֹו טבְ ל ּת ׁש ּת ֹו ּב א ּנֹו ּמ ּמ דאֲ ב  ֹו הַ מ ֹו ׁש ׁש

ט ֹו יִ תְ ּפ ◀ ◀ ּכ ר יָוי ַ ּו הַ הַ הֵ י אֵ ִ מ ך literal, translation. but quite not in aclose, theing the of meaning text captur-and is alphabetical, here by this is idea impelled creation. Our translation an instrument as is seen of the Hebrew itself alphabet letter.” this In conception, meter and their initial They were for their chosen here never the was point. the of ing words individual scholar, mean- “The writes: a Hoffman, contemporary cc rhyming pattern aa of to thebeats lineand a four acrostic has poem its liturgicalits here. meaning meant “forever,” and that is thought text, thatbiblical it interpretingrabbis, the unknown. The ancient is Psalms, of in the Book occurs frequentlywhich this of meaning word, ,work who ceased God ת בַ -always Almighty, blessed works How varied are your Shabbat.” chants 92, Psalm “A of Song and God praises bat itself in mutual terms: Shab- thepersonified relationship and they only Shabbat, on sovereignty full achieving as cient pictured rabbis God 31:17).day (Exodus The an- (va-yinafash the) on seventh renewed was inner life: God God’s affecting spoken as of the seventh daythe is Bible, Already comments. in binic and rab- verses biblical of tive out adisparate of series ָ forms acontinuous narra Psalm 104:24. Psalm ְ ו ר ָ בּ ּ , with aconcluding b.Joel ש ר ֶר ׁ . This early anonymous ש אֲ ל אֵ לָא א ׁ ך י ֽ ֶ ה לָ ֽ ֶֽל ָ ש עֲ מַ ַע ׂ ס ּ . The biblical . The biblical . This prayer ו ּ ב רַ ה מָ ר ּ ל אֵ

. , bb

152 , 153 is atleastonce. senger. it Butforeveryone one’s lifeoneisalsoames- know how manytimesin Idonot messengers.... know thattheyareGod’s the MostHighrarely even chosen tobemessengersof own schemes...people aries. Busyatwork ontheir their own plansanditiner- unaware. Consumedby Unsuspectingand sent.... “messenger,” onewhois is malakh,whichalsomeans The Hebrewword forangel Angels with atenderanddelicate touching whatisnot for eachpersonisaprayer And Godcreatedhumans, and theearththatcriesout between theheavens that threads stretchingbetween In thebeginningGod and theearththatwants to the heavens thatactually In thebeginningGod In theBeginning (translated byDavidC.Jacobson ) touch. and athread for help. actually arenot them— created touch them. are not created

—LA shabbat AND festivals service ·morning ·sh’ma and its blessings W —RIV RENCE K A MIRIAM K U S HNER Or h|.|adash al tziyon ta·ir v’nizkeh ta·ir khulanu tziyon m’heirah al h|.|adash Or l’oro. wonders. of effects healing,ispraised withreverence, andistheauthor masters war, sows righteousness,cultivates deliverance, enduring God.For createsanew, Godaloneachieves victory, songs andvoice theirpraise tothesovereign, thelivingand They offeradulationtoGod,whomtheybless.chant Adonai mimkomo. Barukh k’vod ▶ m’lo ha-aretz khol k’vodo. Adonai Tz’va·ot, kadosh kadosh, Kadosh, ▶ hu. kadosh et shem v’hanora ha-El, ha-gibor ha-melekh ha-gadol, ▶ God, thesovereign theuniverse. of proclaiming reverently withonevoice theliving thewords of You, andYour theuniverse, allstandattheedgesof servants name istobeacclaimedforever; You fashionbeingsthatserve deemer, celestialbeings.Oursovereign, creatorof Your You aretobepraised, ourprotector, oursovereign, ourre- Kedushah All services continue here: Barukh atahA illumination. light toshineonZion,and may we its allsoon beworthy of thegreatlights, forGod’sof love iseverlasting.” Causeanew newed eachday, asthepsalmistdeclared:“Thankcreator Holy, holy, holy isA respond withawe, saying: in aclearvoice andwithsacred speech, togetherasone,they and eachgives permissiontothe othertohallow theircreator; great, mighty, awe-inspiring sovereign, theHoly One. glorify, extol, hallow, God,the andcelebrate the nameof them raise theirvoices, insongandchant, topraise, bless, who hasdominionover them.Inpurityandinholiness,allof theone outthewillof theminreverence andaweall of carry the wholeworld isfilledwithGod’s glory. Praised isADONAI’s wherever Goddwells. glory rise upoppositethes’rafim andproclaimtheirpraise: Eachturnstoanotherastheyproclaimtheirloyalty toGod, themmighty, themloved, thempure,allof and Allof allof Withadeafeningsound,theofanimandotherholy beings D’y ▶ donai InGod’s creationisre- goodness,thework of ot z , creator of lights. , creatorof donai e r: T Tz’va·ot, he A n g c Pr aise

o f God

For restricted use only: March-April 2020. Do not copy, sell, or distribute א. , חַ, ּו ה ה, ֶ , ית. ִי. ים אִ א ם

ּו . ֹו ֹוׁש

ּז ר ת  נַֽחַ רֽ ֹו ׁש ֹו א דּל בַ . ם ה יִ זֶ ֽ ָ מַ מִ א דרָ קָ אל ֹו ּׂש ה אב ֵ רֵ ם דּלָ חַ סְ ד  אֶ חָד

ים. ִי. ם, ָ , ים,רִ ם ים: לִ יכִ מַ מְל כ ם ים:  רִ ם טׇ ה, הְׇ רָ ,

ל נַ תְ מִ ְנ ה הֵ רָ מ ֵר ּב ם, ם לָם ּי ם צ רָם ֹוׁש ּו ם.נָם ּבֹו י ה ִ ּנֹו לֶ ְך ל י ֽ ו אֵ חַ קַ י ָ תִ רת מ ּכ ׂש א דק רֵאק ׁש

ים,  חִי, ם ָם ֹו ֹו ּג ֹו ֹו ר ו הַ ִ ם ע ים או  חִ םו ּכ ם ָם ן ק ֹו

ד ָ יד עֲ ָ מִ מַע ֹו ת ֽנוּ לָּ כֻלּ נ בְ י על ִיל ּל ׁש . יל ּו ּג

ּו ּל ה ָה ּכ ּו

ת, ת, ת, ּו ֻ יע מִֽ ְמֽי ּבֹו ֹו ׁש ים ִ ם ת, ּו ּכ ה, ָ , ל כ לְ מַל ּב ת. צר ׁש ר צֵ מ ֻ ר  ּׁש ֹו ם. לָ . ים, רִי, ֹו ת, ּכ ּבֹו ׁש

ּג ׁשֹו ּב אצ בָ א ִ לָ פְל ִ ה ֶ ֹו ה, יל זֶ הַ קְ דִּ ֽ  עַרַֽ ע ַ ל, ֹו ֹוׁש ׁש ים, לִי, ­ ה יִ בְ אָ רְ ָה ר ים מ דִ ם ּב ׁש א ל, הַ ּת

ּכ ִ קְ דֻ ֹו ּב ֹו ּו ֹו מְ י קְ מַ דִּ ׁש ֹו ק ֽ צ עַ רֵ דָ ּו ּו ֽנ לֵ אֲ ֵֽ א  ֹו , י ם ה ד נְ ִ עִ ק ימָהק ה חֲ ֶ דָ ַ ק  נִ ו זְ

ת יַ א פרֵ ר ּב .לַ ּמֶ ים כִ בָ מְ רכ ם מֶ לֶ ְך עֽ ְֶ ם ם ע לֵ יהֶ עֲל ה ֹ

ׁש ּנ ֹו . ּו ּמ יהוה ּו ֹו ּב ם ִ יהֶם ד ָ ֹ ד  ר ֹו ם תָ ָ מ

ֽנ ֵֽ מ ן הַ ֹו ל־י  כׇ ־ יר אִ תָּ ִי ה ד אָ יַֽחַ ְ ָהיַֽד ּג ה: יִ  אָ רְ ָה ּכ ּג ּו גו ֹ ר צֵ הַ ח ָ ֹו ֽ דֶ בּ ֹו נ ֽ ֵ ּק ֹ ׂש ים רִ ם ּו ם ע ָ ם ָם . ּו ק  ֹו לֶ ְך, ֶֽ הַ ֹו מְ ָך ד לְלָ עַ מַל ּת ים, יצִ עֲ מַ רִיִי, ּב וברכותיה ה  אֵ ימָה דת, אֲ ד ּו ֹוׁש ּפ עֹו ּמ ּבֹו ת הַ ּמ ׁש ֽנ ֵֽ ּו ּל ּב

ֹו ת יִ ֹו ת ה זֶ לָ ְ ים ת־ חִ אֶ ת ִי ֶת ים ִ ם ֹו ּכ All services continue here: ב  ת, ז

ּכ ּל

ֹו יהוה, י ה ָ הה ת, ֻ ן ּו מִ ּמ ֹו ּב ים, ל פִ עֻ רָ  ָפ ם ע ה א ֵ ּכ ים, בִי, נוּ לְ ֽ צוּרֵ מַל ֹו ּכ דקָ , ו תִ ּיֹו

ה, זִ בְ רָ מְר , ֹו ב ב ֻ יּצִ יהוה ים מ רִ ם ּי ְך, ימנ עִי יו ָ תָ רת ו ר יִ י ּו ּו ץ ֽ כׇ ל־הָ אָ רֶ ם ל, הָ ֵ אֵ הַ ּב י לִ ל ים ִ ו חַ ט  ה רָה ּו ֹו בְ רֵ אֱ ים ֹלהִ חַי אֱ ֹלהִ ים ח ַ

ת, ים ִ ם

ר ֽ אמֵ ע ׂש לעַ , ּב ֹוׁש ׁשּו שמע ּב ּב ֹו ׁשּו ים יעִ ְ מִ ע ם ל מ לְ עַ חָ מִ ְח ֹו

ּו ר: על ֹ ּלֹו ּו ּו ד ׁש ר ה ׁש ׁש ׂש ׁש ים פָ אֲ מְ רִ ם ם ָ מ קַ דקָ ה ר פָב ָ ָהב ֹו ּנ ִ ּו ֹו ים אנִ ו ׂש ּת ים נִ ת ר

ת י ֹ ּו ּו ב  ח ַח י צְ מִֽ יחַ מַצ ִ ח י ב  עֹו ָ ם עֹו

ּפֹו שחרית לשבת ויום טוב· קריאת א הִרָ תה אֲ פַ ה ִ ירָה ר ָ תִּ תְ בָּ רַ ְך ◀ הַ חַ מ דֵּ ר ֶ מ ם ָם ֹו ת ַת ּג

ּכ חָ דָ ּב ְך אַ ׁש ◀ או הָ , ּב ֹוׁש ל עֵל ם ָם ּו ֹו ּל

ל ל אֵל בָּ רוְּך ּל מ ָ אָ ירז מִי מ ֹלא ּמ ׁש ׁש ּת

ת־אֶת ר ַ ּל ּל ּו ּכ ו כֻ ׁש ׂש דקָ ֻ ׁש ֹו ר ָ ֹו ֹו ּפֹו ◀ ל עֻ

ְ נו ֹו א וַ אֲ ע ו כֻ ו כֻ מַ ◀ ּב ּב ּב ּב ּכ ֽ ַ נ ּו ּו   דִּ יִ ים דֹלִ ְ ִֹי ר צֵ inanimate, to God. sings animate and ated being, cre- every God; of a praise creation of all constitutes the In the of mind mystics, God. offerearth praise to say that heaven both and creation, of to if blessing as shah here, is inthe placed glory,” 3:12). The Kedu- isAdonai (“praised Adonai’s them reciting k’vod barukh holy,” 6:3);Ezekiel heard kadosh, kadosh (“holy, holy, saw them kadosh, singing Isaiah an angelic chorus. prophet described Each and Ezekiel.sions Isaiah of the on mystical vi- based Kedushah Every islight. creation the of morning for the God Sh’ma, blesses first b’rakhah Kedushah, recited inthe illumination. asource ultimate of as the Temple inJerusalem and ties it to an image of creation and the of dawn, the motif the of light of Zion the great lights thank The creator of . servants beings that serve you Kedushah D’yotzer H|.|agigah 14a). eign” Talmud, (Babylonian words the of living sover- the . . as . “proclaiming them of both of gist talks the litur- and so message, conveyersbe that of day’s are created day each to who and those Gabriel, like the angels Michael and God’sof permanent court, are who ations: those part kinds angelic of cre- two of ָרְתָיו ו י ְ ֹ ד מְש ּ ג ים רִי ן ּ . This version the of ׁ ו ֹ י צִ ּ . Rabbinic lore tells. Rabbinic . The prayer takes או ֹ . Psalm 136:7.. Psalm before the before ים. תִ ָ רְ ִי ה ֵ ֹש ע לְעֹ ׂ ה ָ

שמְ ש דֻ קְד ׁ 153 ּ ׁ

The Blessings of the You have loved us deeply The Hebrew .אַהֲבָה רַבָּה אַהֲבָ ה ַ רבָּ ה אֲהַבְָ ֽ ּ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 ג דֹולָה וִ יתֵרָה חָמַ ֽלְָּת 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 לְ ֵ ּכֽנּו, ּבַעֲ בּור אֲ בֹותֵ ֽ ינּו ]ואִ ּמֹותֵ ֽ ינּו[ would say the following us with boundless compassion. , 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 ּובָך וַ  ּתלַ ּמדֵם חֻ ּקֵי חַ ִ ּ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 ּתחׇ ֵ ּנֽנּו ּותְ לַ ּמדֵ ֽ נּו. 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  ּבלִ ֵ ּב ֽנּולהָבִ ין ּולְהַ ְׂש ִ ּכיל, OF ISRAEl can anticipate the seventh לִ ְׁשמֹֽעַ , לִלְ מֹד ּולְלַ ֵ ּמד, לִ ְ ׁשמֹר ולַעֲ ׂשֹות 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 ּולְקַ ּיֵם אֶ ת־ּכׇל־דִּ בְרֵי 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 והָ אֵ 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 דַ ֵ ּבק לִ ֵ ֽ ּבנ ּו מִ ּב צְ ֺ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 ַחֵ ו יד לבָבֵ ֽנּולאַהֲבָ ה ּולְ יִרְאָה 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 ּכִי ב ׁשֵם קׇדְ ׁשָך הַ ָ ּגדֹול והַ ּנֹורָ 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 ונִ ׂשְמחָ 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 ◀ וַהֲבִיאֵ ֽ נּו ל ָ ׁשלֹום מֵאַרְ ַ ּ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 תֹולִיכֵ ֽנּו קֹוממִ ּיּות לאַרְ צֵ ֽנּו, 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 י ׁשּועת ֹואָ ָֽ ּתה, You, so we can thank and va-t’lamdeim h|.|ukei h|.|ayim, ken t’honeinu u-t’lamdeinu. many different meanings. ּובָ ֽנּובָחַ ֽרְָּת מִ ּכׇל־עַ ם ולָ ׁשֹון, 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 בְָ ֽ ּתנּו ל ׁשִמְ ָך הַ ָ ּ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 אַָ ּתה יהוה, הַ ּבֹוחֵ ר ּבעַ ּמֹו יִ ׂשְרָאֵ 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 ( 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 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 For restrictedof the use Sh’ma, and kissedonly: when reciting March-April the word tzitzit (which appears three 2020.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 Do notintentions. copy, sell, or distribute

154 שחרית לשבת ויום טוב · קריאת שמע וברכותיה shabbat AND festivals · morning service · sh’ma and its blessings 154 the recitation of the קרִיאַת ׁשמַ ע Hear, O Israel Recitation of the Sh’ma The core of our worship Sh’ma. 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 הַבָרִ֣ 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 בַ ֶ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 ִ י ְ שׂ�רָ אֵ ל Sh’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’’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 lives2020. a life surrounded by the . ּוכְתַ בְ ּתָם עַל מְ זֻ ֹזות For restrictedInscribe use them upon only: the doorposts March-April 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 when entering one’s home, and even adorning oneself with the words on weekday mornings Do notupon copy, one’s head and nearsell, one’s heart orwhen putting distribute on t’fillin, phylacteries.

155 שחרית לשבת ויום טוב · קריאת שמע וברכותיה shabbat AND festivals · morning service · sh’ma and its blessings 155 156 (:4–5). that You careforthem?” handiwork, whataremortals I gazeatYour heavens, Your as David lamented,“When knowledge, the fullnessof little understandingbefore and ignorant, standingwith creation—humble ness of thevast-is only atinypartof for oneknows thataperson dumb andbecomesfearful, one isimmediately struck contemplates thesethings (:3).Butasone “I thirstforthelivingGod” great name,asDavid sang, and craves toknow God’s immediately loves, praises, God’s infinitewisdom,one creation andseesinthem God’sthe wonders of When onecontemplates To LoveandRevere God alone issupreme. regarded assupreme.God an institutionorideal, a force,person,group, What isanidol?Athing, Other Gods shabbat AND festivals service ·morning ·sh’ma and its blessings —ABRAHAM JO —MAIMONIDE HE S CHEL S HUA S lished, goodandbeautiful, and soincumbentonusforev pleasing, awe-inspiring andmajestic,well-ordered andestab- eous andtrustworthy, beloved andcherished,desirable and this teachingis

God. IamADONAI your God— tobeyour Egypt thelandof God, whobroughtyou outof My mitzvot, andbeholy beforeyour God.IamADONAI your as theyleadyou astray. Thenyou willrememberandfulfillall and fulfillthem,notbeseduced by your eyes andheart you ADONAI, shalllookatitandremember allthemitzvot of eachcorner.the tzitzit,fringeof Thatshallbeyour tzitzit; blueon theirgarments,placingathreadof on thecornersof generation theyshallputtzitzit instruct themthatinevery ADONAI said to Moses:SpeakthepeopleIsrael, and the earth. give them,willbeasmanythedays theheavens areabove children, onthelandthatADONAI swore toyour ancestorsto home andonyour gates.Thenyour days andthedaysyour of yourwhen you riseup.Inscribethemuponthedoorpostsof home, whenyou walk onyour way, whenyou liedown and your themwhenyou children,by sitinyour speakingof your handandasasymbolabove your eyes; teachthemto your heartanduponyour soul.Bindthemasasignupon giving you. mineupon Therefore,impressthese words of will quickly disappear fromthegoodlandthatADONAI is will benorain andtheearthwillnotyielditsproduce.You up againstyou, andGodwillclose uptheskysothatthere other godsandbow tothem.ThenADONAI’s angerwillflare Take carelestyour heartbetempted,andyou stray andserve your fieldsfor your cattleand you shalleatandbesatisfied. gather inyour grain andwineoil;Iwillprovide grass in land inseason,rain inautumnandrain inspring.You shall heart andallyour soul,thenIwillgrant therain foryour this day, tolove ADONAI your andserve Godwithallyour you willhearandobeythemitzvotIf thatIcommandyou Deuteronomy 11:13–21 ­constant, well-founded andenduring, right- ▶ When there is aminyan, the leader adds: ADONAI your God—truly— Truly Numbers 15:37–41Numbers er.

For restricted use only: March-April 2020. Do not copy, sell, or distribute

םּפֶ ן־יִ פְ ה ֖ ּתֶ֖ה ׁשׇכְּבָךּ֖ובְ קּומֶ ָך: תַ ּתָ֛ עַ זּוז֥ ֹות ּבֵ יתֶ ָך ּובִ ׁשְ עָ רֶ יָך: ֽ ל־מבְ םּוכְ֖ ֽ ָ: יג-כא ם ה ל עַ מֵע ו ֣ה יֶ ֹלא־יִ הְי ה ֙ לבַבְכֶ֖ם ל־נַ פְ כֶ ֽם: תַ ּתִ֧ מ צ כֶ ֛ם עִ ּב ֣ה ּוב כׇ ׁש י נָ טַ ו רְּת֖ ר־אַ ֹויֹורֶ ה ה ר נִ ׁשְ ֧ע ּבַ ע ים ו ׁשְ ם הִ ֖ וִ חֲ ּתַ יתֶ֖ם לז-מא י ֣ בָ רַ ב ַ֣י מ צַ ֥ה כִ֛יּוֶ ה ֹו ל־ּב כׇל ׁשָך֖ ֽ ו עֵ ב הָ יִ צְ תַ נָ רֶ יו ָך:ּתִ֛ ׂ֥שֶב ֔ י ֣ ו ינֵ יכֶעֵ אַ חֲ רֵ֣יע נ כ אֶ ת־ּכׇ ל־מִ צְ יהוֺו֣ת יהו When there is aminyan, the leader adds: : יִ לִ הְ יֹ֥ות ם לִ הְ יֹ֥ות ה י יהו֣ה ה ר בָ הַ דָּ ָר רֶ ְך ֔ יא

תֵיכֶ֖ם ת לָ ֑ם ֥ י ֣ הַ ם ץ: ּכִהֶ תֵ ימֵ יִ ֽ ֖ לָ ל־הָ עַ ּׁשָ אָ מַ רֶץ ם ֛ תָ֛ם

תָ ל אֹות ם֤ או ב יב ד ו נֶ ו בִ חָ חְ מָד

֙ ֖ם גְ ִ יהֶ דֵ ה ם דברים יהוהאֱ ◀ ם– ת – יכֶ ֹלהֵ אֱ מֶ תָ֑םו ת נ֛ ּו ת ּפ יל ת: ֣ה נָ עַ הַ נָ֖ף יצִ֥ יָ ֽלֶ ל־צִ ּכָ ו כֵ הָ תִ֥ ּתכ ל :ו ָי ה ר אֶ ל־ּב ֤ינֵ יִ ל אֵ רָ ׂשְ ָא : ד ֙ ּווַ עֲ ם ֖ ׂשִ יתֶ֖ם טו ד ֗ ת־אֶת ֔ הֹל֥אתִ ּתֵ֖ ת־י וַ אֲ בַ דְ ֣ם בּולָּ֑האֶן הֵ ּתֶ רָמ ֵר ֶ

במדבר תּבֵ ֥ין עֵ ו ּמַ דְ ם א יכֶ ֥ לִ ֽם:ינֵ ּתֶ ֹ דּולְ בְ עׇב ּת כְ ָך֣ ְלֶ בַ ֔ האֲ ׁשֶ ֨ םיִ ים לֵ ֽם: נִ יכֶ אֹלהֵ ׁשִ֖ אֲנ ֞ יאֲ ר נ ֧ ׁשֶ אָ ֙ ֹ ֔ ּבׂשָדָך֖לִ בְ הֶ מְ ּתֶ ו אָ לְ ֖ בָ : ּׁשָ מ ר֣ ּו ֑ ּתָ כַ ו ׂשָ ָך לָ ּתָ כֶ ֽעְ הִ ּׁשָ מ ר֣ ּו לָ כ ֶ ׂשַ מְ םּתֶ ּולָ הֶ צִ עַ ֥י ב֥ם ת נְ ל־ּכַ יצִ֛ פֵ֥

ב יָ ו פֶ ֙ לָכֶ ֖ם לֵ ים אֲ יהו֥ אֱ ֽם: נִ֖יה אֹלהִ֑ יכֶ ֹלהֵיֶֽ: ֔ ם א ֹ ֨ םועָ צַ ֤ר אֶ ת־הַ ּׁשָ מַ ץ צְ אֶ ֣רֶ מֵ רַמִ ְר ּורּו י םל ֤ כֶ בַ בְ אַ חֲ רֵ ב ְכ ֙ ּוב האֶ אֱ םת־יהו֤ה יכֶ ֹלהֵ כ ת מֶ אֱ ֱמ ֔ ם ל הָ עַ֚ אֲ דָ מָ ֙ נִ֖ים אַ חֲ רֵ ל ֣ ן ּתִ זְ ר מַ עַ ּכ ֽם: יהֶ ם מ ַןִּז כ ֹו ֔ ל טו ָלו ֔ אֱ ים ֹלהִ֣ אֲ חֵ רִ ֨ ּלֶהעַ בַ בְ ו ּוקְ ׁשַ עַ רְ כֶ ל־לׁש ל־נַ ֖םכֶ פְ֑םּתֶ ָך ֙ ן ֽם: ֥ לָ וכֶ תֵ֥ןל ֶֽ: ו ּו ֹוּוזְ כַ רְ םּתֶ ֨ אֶת־ּבנֵ יכֶ ֖ם דַ ּבֵ ֑ם ׁשִ בְ ָך֤ ּב ֣ר ל ּבָ ּת ּב בֵ יתֶ ן הנֶ ו אֱ אָ מָ א ֙ ֔ אֶ ל־מִ צְ ֺותַ ּב ֞ ּבֵ ַ ב ד מְ קֻ ר י םהֹוצֵ כֶ אֶ ֤אתִ תְכ ר: ֙ ּו ָך ירו תִי ֹ ֹ ן ָן ֔ י ֣ וִ נֵ יכֶב ימֵ נ כ ֹ אֶ ת־ּכׇ ל־מִ צְ י ם ד ֑ יִ וִ ֥ הְ ֺותָ יתֶ ק ׁשֶ הּלֵ ֥ אמֽ האֲ ר ה נ ֥ יהו֖ ׁשֶ֥ריו ֹ

ּק ת םוַ עֲ בַ דְ םּתֶ ֗ ה ּבָ כֶ עַ ׁשְ מ עּוּתִ ׁשְ מ עּו ֙ ֗ א תתָ ר ו ָר ו תֻמְת ֙ ם א ֣ אִ ּורְ יתֶ ֹ . ם דלָ וָ עֶ ֜ וברכותיה ֹ ׁש םו ל יּ֥והָ פ֖טֹוטָפ ּו ּומַלְ ק֑ ֹוׁשו אָ סַ פְ ֣ נֶ גָ ּתָ ד ָנ ֔ א יר ו אַ ָ דִּ ר םו עָ ׂש ה ף־יהואַ ־ה ֜ ם ָ יָוי ֨ ֹ ה ל־מאֶ ־ ֞ אֶתְ כֶ ֖ם הַ ּיֹ֑ום ל בָ הֲ אַ ֲב עַן יִ ּב֤ ּו םרְ י יכֶ מֵ כ תָ ו ֹל ם֑ ֹ ֨ ֙ ּי ֹו על

ֹ שמע ן ו קַ אֲ ׁשֶ ר־אַ ם ז ֥ ּתֶ ֹ האִ ם־ׁשָ מ֤ ֗ ל בַ בְ כֶ ו סַ רְ ֑םּתֶ םאֲ ׁשֶ תל צִ יצִ ו אָ מַ רְ ֣ לֵ הֶאֲ ּתָ א ֵה ֔ ֨ ֔ ר ו הָ ֣אֲ דָ מָ ֒ וַ עֲ ם א ֖ ׂשִ יתֶ ֹ ֔ בָ ר ּו ֹו הָ אָ ֣רֶ הַ ּטץ הַ ּט ֹ ה ביהו֛ לַ אֲ ֹ ר יהו֖ מֶ אמ ה ֽינ ֶ לֵ עָל י ֹו ֨

יב כ נָ ו ִי נ ֽם: לָ ו הֶ חָ רָ שחרית לשבת ויום טוב· קריאת ים נ נָ ו ו עִ םו ֔ כֶעַ ל־יֶדְכ ֗ אֱ יכֶֹלהֵ כ םלָ כֶ ר ֹ ֮ ּצ ֗ יָ הָ ו ָי ֹ דל ּז ֔ טָמָט ֨ ל מַ י ֹ ֥ יַוי ֔ הַ אֵ ַ ו the preceding paragraph. the paragraph. preceding itif were the word last of and recited is graph also as word the para- of following it isand forward: the first referringas backward both read the word emet Truly Tzitzit If you will hear seen and unseen. seen both have consequences, actions and immoral moral moreunderstood broadly: in concrete terms may be evil. What here is expressed and good ance between bal- amoral containing as aworld tohuman see need to adeep speak it does less, Neverthe- Job. of the Book most sharplythemselves, in writersand even by biblical throughouttioned the ages ques- was That theology and vice versa. to us, good be will God arewe good, and If ourfate. ouracts of the righteousness between relationship adirect gests -t’khelet with inback and tied ap’til by theworn Priest High tzitz from the word tzitzit thatcomment, suggests Jewish amedieval panding Israel Knohl,scholar ex קדש it wereOn the words ליהוה -High Priests. High metaphorically,all, into tzitzit wearing of God.” your before The act commands “holy to us be thusdid; the paragraph the Priest High much as way, inaholy God to serve “little tzitz theing tzitzit Adonai.” before “holy Wear עַ מֹ ָמ ֽ ש ׁ . This paragraph sug This. paragraph (kodesh ladonai), ת מֶ אֱמ , a“thread blue.” of ת צִ י צִיצ , a headband , aheadband ”), we are”), we asked . The tradition (literally, the . The biblical . The biblical may derive may derive turns us ם אִ ה ָ י הָ וְה א continued , “truly,”

156 -

Redemption Truly, the God of the universe, our sovereign, is the stronghold continued Read forward, the word אֱ מֶ תאֱֹלהֵ י עֹולָם מַ לְ ֵ ּכֽנּו, צּור יַעֲ ֹקב מָ גֵן יִ ׁשְעֵ ֽנּו. What might redemption affirms what follows: credal ◀  לדֹור וָ דֹור הּוא קַ ָ ּים ְ ּוׁשמֹו קַ ּיָם, 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 קַ ּיָֽמֶ 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 וקַ ּיָמִ ים, נֶאֱמָ נִ ים ו נֶחֱמָדִ 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 ]ואִ ּמֹותֵ ֽ 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 ע יִ ׂשְרָאֵל עֲבָדֶ ֽיָך. עַל הָרִ אׁשֹונִ ים ועַל הָאַחֲ רֹונִ ים accept it as incumbent on us, and on our children, and all ), he remarks that the words of , דָּ בָ ר טֹוב וקַ ּיָם ל עֹולָם וָ ֶ עד, 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 יַ ֲ ע ֹ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 ׁשָאַָ ּתה הּוא יהוה אֱֹלהֵ ֽינּו וֵאֹלהֵי אֲ בֹותֵ ֽ ינּו finite possibility signalled principle. Additionally, another bibli- ]ואִ ּמֹותֵ ֽ ינּו[, מַ לְ ֵ ּכֽנ ,ּו מֶ ֽלְֶך אֲ בֹותֵ ֽ ינּו ]ואִ ּמֹותֵ ֽ 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 לֵ ֽנּו ֹּגאֵ ל ­אֲ בֹותֵ ֽ ינּו ]ואִ ּמֹותֵ ֽ ינּו[, יֹוצרֵ ֽ נּו, צּור י ׁשּועָתֵ ֽ נּו, 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 ּפֹודֵ ֽ נּו ּומַ ּצִילֵ ֽנּו, מֵ עֹולָ ם ׁשמֶ ָֽך 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 ]ואִ ּמֹותֵ ֽ ינוּ[ אַָ ּתה הּוא מֵ עֹולָ ם, records God saying, “I Truly this teaching is מָ גֵ ן ּומֹוׁשִֽיעַ לִבְנֵיהֶ ם 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 מָ ֹוׁש ֶ בָֽך, 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 ּומִ ְׁשָטֶ ּפֽ יָך וצִדְקָתָך עַ ד אַפְסֵי אָ ֽרֶ ץ. walking with Me in the You abide at the pinnacle of the universe— the “teaching” referred אַ ׁשְרֵי אִ יׁש ֶׁשִּיׁשְמַ ע למִ ֽ צְֺותֶ 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 יָ ִ ׂשים עַ ל לִ ּבֹו. .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 אַָ ּתה הא ּואָ דֹון לעַ ֶֽ ּמָך, free and in unselfconscious -synagogue. The recita ּומֶ ֽלֶ ְך ִּגּבֹור לָרִ 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 אַָ ּתה הּוא רִ אׁשֹון, ואַָ ּתה הּוא אַחֲ רֹון, who takes up their cause. because the rabbis were afraid that people would ּומִ ַ ּבלְ ע ֽ ָדֶ יָך אֵ ין לָֽנּו מֶ ֽלֶ ְך ּגֹואֵ ל ּומ ִֹֽוׁשיעַ . 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 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 For restrictedwhether use the future redemptiononly: will beMarch-April achieved peacefully or will come through 2020. 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- Do nottian copy, testament. The wording sell, of this prayeror may distribute 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 וברכותיה shabbat AND festivals · morning service · sh’ma and its blessings 157 The Violence at the Sea ADONAI our God, You redeemed us from Egypt MOSES, MIRIAM, AND THE מֹשׁ�ֶה וּ�מִרְיָם PEOPLE ISRAEL מִ ִ ּמצְרַ ֽיִ ם ּגאַ לְָ ֽ ּתנּו יהוה אֱֹלהֵ ֽינּו The Ḥasidic master Sha- The Torah is . וּ� ְ ב ֵ נ י ִי ְ שׂ�רָ אֵ ל ּומִ ֵיתּב עֲבָדִ יםדִ ּפיתָ ֽ נּו. .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 led ּכ ֵ ל־  ּבכֹויהֶם רהָרָ ֽגְָ ּתּובְ כֹור ָך ּגָאָ ֽלְָ ּת ,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 ּבָקַֽעְָּת וזֵדִ ים טִ ַ ּבֽעְָ ּת .opposition. You rescued Your beloved (.at the Sea. (See page 144 וִידִידִ ים הֶעֱבַ ֽרְָ ּ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 וַיְכַ מַ ּסּוֽיִם צָרֵ יהֶ ם, ֶחָ אד 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 י דִידִ ים זמִ ירֹות ִ ׁשירֹות ותִ ְׁשָ ּבחֹות, ,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 לַ ֶ ּֽמלְֶך אֵל חַ י וקַ ָ ּ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 ונִָ ּׂשא, ָ ּגדֹול ו נֹורָ א, freeing those in chains, redeeming the poor, the Sh’ma, our song and the angels’ song become a מַ ְׁש ִ ּפיל ּגֵאִ יםּומַ גְ ִֽ ּבי ַ ּה ׁשפָ לִ ים helping the weak, and answering God’s people common chorus. מֹוצִיא אֲסִ ירִ יםּופֹודֶ ה עֲ נָוִ ים .when they cry out יהוה ADONAI will reign .Exodus 15:18 . ִ י מְ לֹ ְך ו עֹוזֵר דַּ ִ ּלים .Our homage is to God on high, who is ever praised ▶ The name . ִ י ְ ׂשרָ אֵ ל Israel ו עֹונֶה לעַ ּמֹו ּבעֵ ת ַׁשּועָ ם ֵ אלָ יו. Moses, Miriam, and the people Israel joyfully sang this song to You: “Israel” is repeated four times before the conclusion ◀ ּתהִ ּלֹות לאֵל עֶ לְ יֹון ָ ּברּוְך הּוא ּומְ רָ ֹבְך. -of the b’rakhah, empha מֹ ֶ ׁשה ּומִרְ יָ ם ּובְנֵי יִ ׂש לְרָאֵ לָך עָ נִ ּו ׁשירָ ה ּבׂשִמְחָה רַָ ּבה, !Who is like You, ADONAI, among the mighty“ sizing the plea for the ואָמ רּו כָֻ ּלם: ,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 בַּ ֹּקֽדֶ ׁש, ,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, עֽ ֹ ֵ ׂ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 חֲדָָ ׁשה ִׁש  ּבחּו ג אּולִ ים ל ׁשִמְָך עַ ל  ׂשפַת הַ ָ ּ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 לִֽיכּוואָמ 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 וָ ֶ עד. .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 קֽ ּומָ ה ּבעֶזְרַ ת ִ י ְ ׂשרָ אֵ ל, !arise and help the people Israel .(Talmud, Pesah|.|im 117b ּופְדֵ ה כִ נְאֻמֶ ָֽ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 לֵ , ֽ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 אַָ ּ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 For restricted use only:from March-April Egypt, to the personal prayers that now2020. 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 Do not copy, sell,of God’sor love distribute as exhibited in freeing us from slavery.

158 שחרית לשבת ויום טוב · קריאת שמע וברכותיה shabbat AND festivals · morning service · sh’ma and its blessings 158 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 ִ ּתפְָ ּתח, ּופִ י יַ ִ ּגיד ּתהִ ּל ֽ ָ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 אַָ ּתה יהוה, & בָּ ר וּ ְך אַָ ּ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, אֱ ֹלהֵ י ]ואִ ּמֹותֵ ֽ [, 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, וֵ ֵ אֹלהי יַעֲ ֹקב, .generosity , God of God of Abraham, God of forward, approaching God’s presence. (If there הַ ָ ּגדֹול הַ ִּגּבֹור והַ ּנֹורָ 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, ּגֹולמֵ 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 קֹונֵה הַ ֹּכל, ו זֹוכֵ ר הָאֵל הַ ָ ּגדֹול הַ ִּגּבֹור והַ ּנֹורָ א, ,one’s body. The blessing transcendent God, Rebecca, God of Psalm . אֲ דֹ נָ י ְ ׂשפָ תַ י ּ ִ תפְ ּ ָ תח חַסְדֵי אָ בֹות, ּומֵ בִ יא גֹואֵ ל אֵל עֶ לְ יֹון, ּגֹומֵל חֲסָ דִ 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 ex- alted over sacrifice. Rabbi לִבְנֵי בנֵ ֶ יהם למַ ֽעַ ן  ׁשמֹו טֹובִ ים, ו קֹונֵה הַ ֹּכל, ו זֹוכֵ ר just as the strength derived from one meal lasts until who remembers the loving transcendent God, Yoh|.| (3rd century) recommended that this  אַ הֲ ּבבָ ה . חַסְדֵי אָ בֹות ]ואִָ ּ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 , 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 For restrictedliberal use prayerbooks only:use the word ge’ullah March-April, “redemption,” in place of “redeemer,” 2020. 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 Do notpentance. copy, Each of the foursell, phrases of thisor short distribute addition ends with the word hayim, “life.”

159 שחרית לשבת · תפילת העמידה shabbat · morning service · the amidah 159 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. מֶ ֽלֶ ְך עֹוזֵ ר ּופֹוקֵ ד The God we know seems b the first time we hear ָ ּברּוְך אַָּתה 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 אַָ ּ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 אַ ָ תה ּגִ בֹור 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 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 מִ י כָמֽ ֹוָך ּבַ ַל ּגֽע 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- . אַ ָ 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 “HolyFor are You.” restricted use only:resurrection March-April of the dead. They understand it2020. 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, Do not copy, sell,continuing or todistribute affect us, though we can never know precisely how.

160 שחרית לשבת · תפילת העמידה shabbat · morning service · the amidah 160 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 נקַדֵּ ׁש 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 ַּכָ ּכב תּו לעַ דיַ ֽ נבִיאֶ ָך, וקָרָ א זֶה לאֶ 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” (:3), “Praised is Adonai’s glory wherever אָ ז  ּבקֹול רַ ֽעַ ׁש ָ ּגדֹול אַדִּ יר וחָ זָק מַ ׁשְמִיעִ 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” (:12), and “Adonai will reign מִתְ נַ ּׂשאִ ים לעֻ ַ ּמת ׂשרָ פִ ים, לעֻ ּמָתָ ם ָ ּברּוְך ֹיאמֵ ֽ רּו: What is the meaning of forever” (Psalm 146:10). The בָּ רוְּך  ּכבֹוד יהוה מִ  ּ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 מִ  ּמקֹומָך מַ לְ ֵ ּכֽנּו תֹופִֽיעַ , ותִ מְ ֹלְך עָ לֵ ֽינּו, ּכִי מחַ ִ ּ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 ּבצִ ּיֹון, ּ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 ּתִתְ ּגַדַּ ל ותִתְקַדַּ ׁש  ּ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 תִרְ ֶ ֽ אינָה מַ לְ כּו ֽ תֶ ָך, Rather, the verse teaches Zion? Let it be soon, in our day, and throughout all time. adapted ָ from Reuven)בָ רַ ּכדּהָאָ מּור ּב ִ ׁשירֵי עֻ ֶ ּזָֽך, עַ ל ידֵי דָ וִ ד מ ׁשִֽיחַ ֽ 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 נַ ִ ּגיד ּגׇדְ לֶ ָֽך, ּולְנֵ ֽצַ ח נצָחִ ים קדֻ ּׁשָת ָ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 ו ִ ׁשבְחֲָך אֱֹלהֵ ֽינּו מִ ִֽ ּ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 call- ing (6:3). Holiness is God’s ִיּכ אֵל מֶ ֽלֶ ְך ָ ּגדֹול וקָ ד ֹוׁשאָ ָֽ ּ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 ity of whichרּוְך אַּתָ ה יהוה, אֵל הָהַּקָ 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 ֹ ֶ שה ,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 For restricted use only: March-April 2020. 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 Do not copy, sell, or distribute

161 שחרית לשבת · תפילת העמידה shabbat · morning service · the amidah 161 ִ 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 אַ ָ 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 ל לּֽוָך ּ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, -the fragments of liturgiּכִי עֶ ֽבֶ ד נֶאֱמָן קָרָ ֽ ָ אתּלֹו. 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 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 , 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 ( 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 For restricted use34:29). only: March-April 2020. .Exodus 31:16–17 . ְ ו ׁ ָ שמְ ר ּו the people israel shall observe Do not copy, sell, or distribute

162 שחרית לשבת · תפילת העמידה shabbat · morning service · the amidah 162 163

shabbat service ·morning amidah · the accepted by You, always andmaybepleasing. our service worship toYour May theprayers sanctuary. thepeopleIsrael belovingly of ADONAI ourGod, embrace Your peopleIsrael andtheirprayer. Restore Fifth B’rakhah: Zion TheRestoration of Barukh atahADONAI , whomakesShabbatholy. that thepeopleIsrael, whomakeYour nameholy, may findrestonthisday. ADONAI our God, lovingly and willingly grant that we inherit Your holy Shabbat, YouPurify ourheartstoserve truly. Fill ourlives withYour goodnessandgladdenuswithYour deliverance. Make usholy through Your mitzvot andlettheTorah beourportion. ourancestors,embrace our rest. Our Godandof creation. thework of a symbolof with theseventh day andsanctifiedit,callingitthemostbeloved days, of feel fulfilledandshalldelightin Your goodness,for You were pleased Yourself Jacob, whomYou have chosen.Thepeoplewhosanctifytheseventh day shall With love, You have given ShabbattothepeopleIsrael, thedescendantsof nor dotheuncircumcisedfindrestonthisday, for nor, ourSovereign, have You bestowed itonidolworshippers, But, ADONAI ourGod,You have theworld, notgiven ittothenationsof omit: Some v’yanuh|.|u vah yisraelm’kad’sheiv’yanuh|.|u sh’mekha. Adonaieloheinu u-v’ratzonv’hanh|.|ileinu kodshekha, shabbat b’ahavah l’ovd’kha libeinu v’taheir be-emet, mi-tuvekhasabeinu v’samh|.|einu bishuatekha, Kad’sheinu b’mitzvotekha v’ten h|.|elkeinu b’toratekha, deliverance, goodness, compassion,love, life,andpeace,onthis Jerusalem, Your holy city;andallYour Israel. Respond touswith people,thehouseof David; ourancestors,aswell astheMessiah,descendantof mind thethoughtof Attend tousandacceptus;hearrespondus.Keep usinmind,andkeep usriseupandreachYou. ourancestors,may thethoughtof Our Godandof RoshOn H|.|odesh H|.|ol and weadd: Ha-mo·ed for You areacompassionateandcaringsovereign. have mercy onusandredeemus.Ourey Show kindnessanddeliverance; uscompassionandcarewithwords of redeem uswithlife. respond touswithblessing; Remember usforgood; Rosh RoshOn H|.|odesh: H odesh.

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For restricted use only: March-April 2020. Do not copy, sell, or distribute ּכֻ ּלָ ׂשְ עּו תְ ּנ מִ ּטּובֶ ָֽך, ּב םעַ יִ יִגּו ׁשֵיׁשבִיעִי, וי ְע נ ּ ִּּב ָ,

א,ו יַ ה, יֵ ו ּגִֽיעַ אֶ רָ ֶה לִפְלֵיטָה,ל טֹובָ ה, לחֵ ּולְחֶ ד ּולְ מִ ים, ּיִ ּולְ ׁשָ לֹום,ּב ןיֹוםֽ רַ יםסֶ חֲ ל חִַּי וְָׁלו,ּיו יָ אֹותֹו , מִ ֽ ַת ים רָ אתָ קָ ָֽאָ, באֲ ׁשֶ ם ּבָ ר ּבָ ם ּובִדְבַרי ׁשּועָ ו רַ מִ ים, חּוס ּנֵ ֽנּו, חׇ רַ חֵ ם ו הֹוׁשִ יעֵ ֽנּו, חֲה ו ֽינּו ו לֵעָ ֵֽנוו ִֹׁיֵּֽ, אֱֹלהֵֽינּווֵ אֲ בֹותֵ ינּו אִ ּמֹותֵ ינּו[, י רצֵ בִ נּוחָ תֵ נּו, ]ו אֹלהֵ ֽמְ ֽ הֽ ּ,

ָך, ו זִ כְ רֹון ֶָֽ,ו ִכ ֹן קׇ ׁשֶ ָך,ֽ דְ ש ך ירּוׁשָלַֽיִם יר קׇ ׁשֶֽ ָך, דְ עִ רֹון ל־עַ ָך ית יִ ׂשְ רָ אֵ ל פָ נֶ ֽיָך, ּכׇ כְ ּמ זִ ו ּבֵל ל פָ נֶ ֽיָך, ּכֹות חַג ּסֻ הַ ה.ּזֶ הַ ס כו ֶַּה יֵרָצֶהויִ ו יִ ד ּזָ כֵ ר רֹונֵ ֽנּו ּופִ ּׁשָ קְ דֹונֵ ֽנּו,ו זִ כְ יִ רֹון ו זִ ע, כְ מַ ּפָ קֵ ד ו יִ ּזָ כֵ ר זִ כְ רֹונֵ ֽנּו ּופִ קְ דֹונֵ ֽנּו, ו זִ כְ רֹון On Sukkot:On ה,יהוהאֱֹלהֵ עַ ּמ ָך ל ּובִ תְ פִ ם, ּב ׂשְ ּלָ ֽינּו, אֵ יִרָ תָ צֵ רצ

ת ַ ד ב אֱֹלהֵֽינּו אֹלהֵ י אֲ בֹותֵ ]ואִ ּמֹותֵ ינּו[, ה ב וֵיַ יָ לֶ ֽ ו ינּועֲ ֽ נו,י ֲל י ֹ ד וִ בְעַ ָו ַב ּכִיליִ רָ אֵ עַ ָך תַ ּתֹו ה, ע קלׂשְל יַ ּב זֶ בָ הֲ ּמאַ עֲ נֽרַ ַע ֹ ּכִיאֵלֶֽיָך ֽינּו, ּכִ אֵ ל ֽ ְך חַ ו חּוםאָ ה.עֵימֶ ינֵ רַ לֶּנּוןֽ ּתָה ׁשַ

ּותְהִיל צֹון מִ יד ת ׂשְ רָ אֵ עַ ּמֶ ָך. בֹודַ רָ ּתָ עֲ יִ לֽ ך

בְ רָ צֹון תֹורָ תֶ ָך,  ֽ ך ד

ֹוןמָ יחַ ן־ ּבֶ ׁשִֽ ּבֶ ן־ ּצֹות ּמַ חַג ה. הַ ּזֶ הַ מ צו ֶַּה

עָ תֶ ָך,ֽ ך On RoshOn H|.|odesh H|.|ol and weadd: Ha-mo·ed ת, ד ּו והָׁשֵ אֶ ת־הָ עֲ ה לִ ּבֵ יתֶ דְ ָך,ב ירבֹודָבִ ֽ ך ים, ילִ ִיִי, ּׁשַ ת.ּבָת On PesaOn ָך. ֹו ּותְפִּלָ ם ּב אַ ה קַ ל ּב רָ צֹון, הֲ ת תָ בָ ּבֵ ב ָצו, ה  בָ הֲ אַ ֲב י ציֵ הָ אֲ רָ ּב ּתֹו, ַׁשְ חֶ מְ ֽׁש מֶ ו ֹלהֵ ּבֹול ה,ֽינּוטֹובָה יׁש ִ ׁ נ לְ ֽ חֶ קֵ ים, י סב פ דֵיפ

h ת, ֶ אֱ מֶת י ׁשֵ  ש ּב אֲבֹותֵ ]ואִ ּמֹותֵ ינּו[, ר ֽ ו זִ כְ ינּוֽ נו,ו ִכ ׁש הַ ֵ ש ה :

ּב לִעֲ רֵל ֹו זֵ ל ב רֵ ׂשֵ ית. רמַ ֽכֶ אׁשִ העֲ ש ר ִׁי. ד גל ו ׂשַ נ ֽ חֵ ּמח ד ד

אֱ ֽינֹלהֵ י

ןו תֵ ֹו ּו מ קַ ּב צִֽ יתָ ּבֹו ו ָ קִ ּו על ו בֹול חַ ים. ֽנּוהֹוׁשִּיִ יעֵּֽ ֹ ח י ם נ  ה. הַ ּזֶ ֽדֶ ׁש הַ ּזֶ ה. רּוְךאַ יהוה, ה ָ ּתָ מ קַ יהוהאֱ ֽינֹלהֵ י ּכ ּופׇ ֽ נּו בֹו ה,לִ קְ כָ בְ דֵ רָ ָה ָך ָ

ׁש

יִ ל אֵ רָ ׂשְ ָא On RoshOn H|.|odesh: תֶ יָך,ֽיך ְ ּו ד ֽנ ֵֽ ד ֹלא יִ ּכ

ל בְעׇב בֶ ָֽך, יהוה זׇ כְ רֵ יהוה נּו, אֱֽנו הה א לְמַל רְ . ם ֽ עַ ּתָ מ קַ ֺו ח אׁש הַ ֹ ו ֹו צְ מִ  ִצ ו ּתֹו ו י רהַ בִ יעִ ּׁשב ע תחָ מִ ּט ה ו ֽנ ֵֽ ּ ּו ּב

ב ּתֹו ו ֹלא לְ נְ הִ חַל ֽנ נְ ו ילֵ הַ חִיֵֽ העמידה Some omit: Some ּו ו בָ נ ִ מְ לִ ו נ ֽ ׁשֵ  ש

ֽנ  עֵֽ ר ו ֹלא נ תַ ֹ רו הֵ טַה ח ּב

ם גַ ו ַם ו ב ד ּבָ חָ יָ נֽו ָנ

ּב ׂשַ שחרית לשבת· תפילת קַ ך ֽ תֶ chamber,” 6:19, in1Kings as י ֵ בּ d’vir is The silence. not word Yetwith God. this intimacy most intimate relationship theof divine realm; for the to the innermost reaches inside.” We pray for access “within the Temple, the on Jill Jacobs (Jill hear that the of Divine. and we hears ourvoice, “word.” the In d’vir rise up and reach You May the thought of us to Your sanctuary given it but .Youhave not join inreceivingjoin them. shared with would who all to be but adivine blessing cret treasure hoarded, to be Judaism’s are ase- not gifts prophet declared, Isaiah the As Shabbat. celebrating to with join in us non-Jews different,welcomewe and situation today is quite Our moment. this special participatenot with in us do but our persecutors bat, Shab- God’s gift, wonderful arewe the inheritors of distinction thus drawn: was and after.Crusades Asharp cution inthe time the of and the perse- Judaism and between todue the competition Ages, in the Middle High They were probably added liturgy.in early Ashkenazic that appear not do follow and the sentences phrases א ֹ ב יָ וְ ה festivalrecited every on לֶ עֲ יַ redemption. renewal on focus and theor festival atime to as the Moon New see us—to by implication, God—and asks Moon, and New ָ connects to davar connects . Literally, the “inner- � וֹ . This paragraph, ) � תּ תַ נ ֹא לֹ ְ .וְ

, God , God These These

ר י בִ דְ ִ ל ְב , 163

Gratitude May our eyes behold Your compassionate . 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 ׁשָאַָ ּתה 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 ]ואִ ּמֹותֵ ֽ ינּו[ ל עֹולָם וָעֶ ד. צּור חַ ֵ ּיֽינּו, מָ גֵן יִ ׁשְעֵ ֽנּו, 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 אַָ ּתה הּוא ל דֹור וָ דֹור. נֹודֶ ה  ּלָך ּונְסַ ֵ ּפר ּתהִ ּל ֽ ָתֶ ָך, עַל חַ ֵ ּיֽינּו my insights are formed ancestors; You are the bedrock of our lives, the shield that .attained הַ  ּמסּורִ ים  ּביָדֶ ָֽך ועַ ל נִ ְ ׁשמֹותֵ ֽ ינּו הַ  ּפקּוד תֹו לָ ְך, ועַ ל נִ ֶֽ ּ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 עִָ ֽ ּמנּו ו עַ 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. ◀ הַ ּטֹוב, ִיּכ ֹלא כָ לֽ ּו ר ֽ ַחֲמֶ 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 , the ו הַמרַחֵ ם, ִיּכ ֹלא תַ ֽ ּמּו חֲ ֽ סָדֶ יָך מֵ עֹולָם קִ ּוִֽינ ּ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 מֹוִ דים אֲ נַֽחְ נּו לָ ְך ׁשָאַָ ּתה 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 ]ואִ ּמֹותֵ ֽ ינּו[, אֱֹלהֵי כׇ ל־ָּבָ ׂשר, יֹוצרֵ ֽ נּו, 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 ל ׁשִמְ ָך הַ ָ ּגדֹול והַ ָ ּקדֹוׁש, after YEHUDAH HALEVI Amidah is repeated by the leader, by custom remaining seated— and bowing slightly. female. עַ ל ֶהֶחֱ ׁשיִ יתָ ֽ נּו וקִ ּיַמְָ ֽ ּתנּו. ֵ ּכן ּתחַ ֵ ּיֽנּו ּותְקַ ּימֵ ֽ נּו, 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 ּגָלֻ ּיֹותֵ ֽ ינּו לחַצְ רֹות קׇדְ ֶ ֽ ׁשָך, לִ ְ ׁשמֹור חֻ ֶ ֽ ּקיָך ולַעֲ ׂשֹות ­­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, 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 hankst ­ For all these blessings may Your name be praised and exalted, to God. The central הָאֵ ל givingיׁשּועָתֵ ֽ 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 For restricted use only: March-April 2020. 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. .Thissell, is the third ofor the four distribute special insertions in the Amidah for the . ּו כְ ת ֹו ב Do notAnd copy, inscribe

164 שחרית לשבת · תפילת העמידה shabbat · morning service · the amidah 164 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 בֹותֵ ֽ ינּו ]ואִ ּמֹותֵ ֽ ינּו[, .Hillel would teach: “Be During the repetition of the Amidah, the leader recites the like the students of Aaron: known as Birkat Kohanim ָ ּבר כֵ  ֽנ ּ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 ַּבּתֹורָה הַ  ּ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 מּורָה מִ ּפִי 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) י בָרֶ כְ ָך יהוה ויִ ׁש ֽ ְ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 וי אֵ לֶ ֽיָך וִיחֻ ֶ ּֽ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 יִָ ּׂשא יהוה ָ ּפנָ וי אֵ לֶ ֽיָך ויָ ֵ 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 ורַחֲ מִ ים, עָ לֵ ֽינּו ועַ ל ּכׇל־יִ ׂשְרָאֵל עַ ֶֽ ּ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 כֵ ֽ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 נָתַ ָֽ ּ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 ּתֹורַת חַ ִ ּיים ואַהֲ בַת 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 ו רַחֲמִ ים וחַ ִ ּ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 טֹוב ּבעֵ ינֶ ֽיָך לבָרְֵך אֶ ת־עַ  ּמָך יִ ׂשְרָאֵ 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 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, , 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 For restricted use only: March-April 2020. 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 Do not copy, sell, or distribute

165 שחרית לשבת · תפילת העמידה shabbat · morning service · the amidah 165 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 אֱֹלהַ י, נ צֹורלׁשֹונִירָע, מֵ ּוׂשְ פָתַיַ מִּבֵ דר 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 ם, נַפְׁשִי תִ דֹונַפְׁשִ יּכֶעָפָ ר ל לַ ּתִהְ ֹּכיֶה. חּפתַ לִּבִיּב תֹורָ ֶֽ תָך, .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 צְ תֶ ֺוֽ יָך ֹוף ּתִרְ דנַפְׁשִ 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 הֵרָההָפֵ ר םעֲצָתָ וקַ לְקֵלמַחֲׁשַבְּתָ ם. העֲׂשֵ למַ ֽעַן ׁשמֶ ֽ ָך, ;of Your creation. Frustrate the designs of those who plot evil against me sonal prayer; it is attributed to (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 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. For restricted use only: March-April 2020. 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. Do not copy, sell, or distribute

166 שחרית לשבת · תפילת העמידה shabbat · morning service · the amidah 166 Tilling the Soil Kaddish Shalem. Every service that features an קַ ׁש ִי ד ׁשָ ֵ ל ם 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 ויִתְקַ דׁשמֵּה רַ א,ּבָ ּ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 יכֹון ּובְ 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 ׁשמֵ ה רַ ָ במ א בָרַ ְךלעָ לַ םּולְעָ למֵ י עָ למַ יא. !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- ָ ויִתְהַרד ויִתְעַ ּלֶה ויִתְ הַ ּ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 לעֵ ּֽלָא מִ ן ׇ ּכל־ ]לעֵ ּֽלָא לעֵ ּֽלָא מִ ׇ ּכל־ :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 e, though ִרְ כָתָ sens א In a formal וׁשִ ּבירָתָ א ּתֻׁשְ ּבחָתָ א ונֶחָמָתָ א דַאֲמִ ירָ ן עָ ּבלמָ 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 constitutes ּתִתְקַ ּבַל ת צ הֹוןלֹו  ּובָעּות 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 יהֵא ׁש לָמָארַ ּבָא מִ ן ׁשמַ ּיָ א,וחַ ּיִ ים עָ לֵ ֽינּו לועַ ּכׇ 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.

For restricted use only: March-April 2020. Do not copy, sell, or distribute

167 שחרית לשבת ויום טוב · תפילת העמידה shabbat and festivals · morning service · the amidah 167 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 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 לְ  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 יהוה ֹעלעַ ז ּמֹו יִ ֵ תן, יהוה אֶ יבָרֵ ְך ת־עַ ּמֹו בַ ָ 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־צִ יֹון, tice, the 613 mitzvot. Later ADONAI, bless Your people with peace. the presence of God—it is the rep- resentation 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 ויָפֻ ֽצו ֹאיבֶ ֽיָך, ויָנֻ ֽסו מ ׂשַ ֽ 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 ּצִ יֹון ֵ ּתצֵ א תֹורָ דְ ה,ּובַ ר יהוה מִ ירו ָ ׁשלָ ֽיִִ ם. .transcendent sovereign—master of all time tially revealed and partially dressed with accoutrements of the Av ha-rah|.|amim, , including a breastplate ָ ברוְך ׁשֶ נָתַ ןּתֹורָ לעַ ה ּמֹו יִׂשְרָאֵ לּבִקְדֻ ָ 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). ָ :8. As etiquette in ’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 :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 (: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- .For restricted use only: March-Aprilּ 2020 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 Do notthat copy, Torah contains ideals sell, of ethics, politics,or and distribute wisdom that affect all humanity.

168 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah service 168 The Zohar’s Praised be Your name The mystic Isaac . ְ ּ ב רִ י ְך ׁ ְ שמֵ ּה ברִ יְך ׁשמֵ ה מָרֵ דא עָ למָ א, A Mystical Prayer Before the Open Ark Introduction to (Luria (1534–1574, Safed ּברִ י ְךּכִ תְ רָ אַ ו תְְך 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 ּופֻרְקַ ןימִ ינְָך אַחֲ זֵי ָ לעַ ְךּמ ּבבֵ ית מַקְׁשָ 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 not וָאיהֵא רַעֲקְׇ דָמָ תֹורִ ְך דיְך לָן חַ ּיִ ין ּבטִ יבּותָ א, were at the moment of -found in earlier manu ולֶהֱ וֵי א אֲ נָפקִידָ א ּבגֹו צַ דִיקַ ּ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 ילַ ּולְמִ נְטַ ירתִ יָ ו יָת ִי ּכׇ לִי ל־ 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 הּוא ׁשַ דּלִיט עַל מַ א, לְכַּיָּומַ 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 עַבְ דדקֻדְׁשָ א ּברִ יְך הּוא, .though they were speech- are true and who abounds in deeds of goodness and truth less, as it is written: “And דסָ גִֽיד נָא קַ ּמֵּה,ּומִּקַּמֵ י ִ ד  ריק אֹורַ יְתֵ ּה ּבכׇל־עִָ דן ועִָ 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 ּלָא ּבֵ אלָהָ א 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, ולִׁשְמֵ ה קַ דִיׁשָ א יַּקִ ירָ א אֲ נָ א אֵמַ רּתֻׁשְ בחָ ן. the attribute of love is יהֵ א רַעֲ וָ קְׇ א דָמָ ְךּדתִ פְַ תח לִ ִ 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  ּדלִ ִ בי, ולִ ָ ד בא כׇל־עַּמָ ְך יִׂשְרָאֵ ל, following prayer: ‘Ruler of the universe, praised לטָ בּולְחַ ִיין ולִׁשְ לָ ם. אָמֵ ן. be Your name and Your sovereignty . . .’”

For restricted use only: March-April 2020. Do not copy, sell, or distribute

170 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah service 170 .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 con­- gregational response, mark אֶחָ ד אֱֹלהֵ ֽינו, ּגָ דֹול אֲ דֹונֵ ֽנו, 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 & ּגַיהוהד אִּתִ י,ּונְ רֹוממָה ׁש מֹו יַחְ ָ דו. .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 הַּגדֻ ָ לה והַּג בורָ ה והַ ִ תפְאֶ ֽרֶ ת ֵ והַ נֽצַ 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 ו הַּמִתְ נַּׂשֵ א The Torah is carried in a circuit around the congregation. the Torah, we are acknowl- edging God’s presence ל ֹכל ל ֹראׁש. רֹומ מו יהוה אֱֹלהֵ ֽינו, והִׁשְ תַחֲ 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, והִׁשְ תַחֲ 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 ּבמִטֹובָ 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 read- ing table was on a raised להַ ֹּכ ֽדֶל הָבֽ ּו ֹגלֵאֹלהֵ ֽינּו ּותְ נּו כָ בֹוד לַּתֹורָ 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 read- ing. 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 Congregation and Leader: Leader: person called to the Torah recites the b’rakhot and ואַ ֶ תם הַ  דבֵקִ ים ַ ּביהוה אֱֹלהֵיכֶ ם, חַ ִיים ּכֻ לכֶ ם הַ יֹום. 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, called to the Torah read their own aliyah.) The ancient rabbis instituted a practice of call- ing a 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. For restrictedor binder, use reciting theonly: b’rakhah while March-Aprilholding the wooden handles of the Torah 2020. rollers. When the reading is V’attem ha-d’veikim badonai eloheikhem h|.|ayim kul’khem hayom. completed, this gesture is repeated. -Deuteronomy or 4:4.distribute From Moses’ speech to Israel in the wilderness. In its con . וְ אַ ּ ֶ תם הַ ,sell ְ ּדבֵ קִ י ם Do notYou copy, 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 service 171 172 than alittle?” “Can anyone know more little.” Therabbi replied, he responded,“Iknow a would thenbelying. So could hesay “No,” forhe Torah;he knewallof nor and answer “Yes,” asif want toappeartoobold studied Torah butdidn’t what toanswer. Hehad young mandidn’t know had learnedTorah. The he The rabbi askedhimif Meir, Gur. therebbeof Isaac arrived atthecourtof wanted tobecomeaḤasid Once ayoung manwho Studying Torah week—another revelation. toyet another forward bat’s Torah readinglooks Torah.life of EachShab- on thejourneythatis a restingplace,anoasis eternity. EachShabbatis us furtherontheroadto revelation, buteachleads Each Shabbatisitsown on OurJourney Shabbat: Resting-Place Adonai. y’var’kheim Y’varekh∙kha/y’var’kheikh/ May Godblessyou. Congregation: Adonai imakhem. May Godbewithyou. Honoree(s): responds in recognition: and the congregation then greeting found in Ruth 2:4), accord with the language of with aword blessing of (in turn(s) to the congregation blessings, the honoree(s) Before reciting the Torah Practice From Sephardic ם כֶ כְ רֶ בָ יב ֶכ ֶם shabbat service ·morning · torah service \ ְך כֵ ר בָ י ָר ְֵ ם. כֶ ָ ֶם ּמ \ יהוה עִ ָך כְ רֶ בָ י ָר ְָ יהוה. and letussay: Amen. together withallhis/her/their fellow Jews, his/her/theirhands, and successtoalltheworks of and his/her/theirentirefamily, bring blessing May the blessedHoly Oneprotecthim/her/them and theTorah andShabbat. who has/have ascendedtoday tohonorGod For additional Mi Sheberakh prayers special for occasions, 439–445. pages see bless Jacob, Sarah, Rebecca, Rachel,andLeah, May the onewhoblessedourancestorsAbraham, Isaac,and Blessing forThoseCalledtotheTorah Mi Sheberakh: Adonai,Barukh noten atah ha-torah. olamasher natannata lanutorat v’h|.|ayei emet, b’tokheinu. AdonaiBarukh eloheinu melekh atah ha-olam, Barukh atahADONAI , whogives theTorah. in ourmidst. truth,plantingeternallife who hasgiven usateachingof Barukh atahADONAI , ourGod,sovereign timeandspace, of The who person is honored recites the following the after Torah is read: Adonai,Barukh noten atah ha-torah. banu asher bah|.|ar v’natan lanumikol ha-amim, ettorato. AdonaiBarukh eloheinu melekh atah ha-olam, Barukh atahADONAI , whogives theTorah. Torah. who haschosenusfromamongallpeoples,givingthe Barukh atahADONAI , ourGod,sovereign timeandspace, of The who person is honored repeats the above response, then continues: Barukh Adonai ha-m’vorakh l’olam va-ed. Praise ADONAI, towhomallpraise isdirectedforever andever. The congregation responds: et Adonai ha-m’vorakh. Bar’khu Praise ADONAI, towhomallpraise isdirected. recites the following before the Torah is read: The who person is honored with an aliyah Blessings RecitedbyThoseCalledUptotheTorah ______,

For restricted use only: March-April 2020. Do not copy, sell, or distribute For additional Mi Sheberakh prayers special for occasions, 439–445. pages see , ם יהֶ תֵ ה ּה תָ אֹו ׂשָרָהרִבְקָ רָ ל לֵ אָ ה, רֵ יבָ אֵ ֽ ה ׁשֶ עָ לּו ְךהּואּלֶ ל־אֵ החֵ ּכׇ ות ּכׇ ל־אֵ ֽ ּלֶ ה ׁשֶ עָ לּו ה חָ לָ צְ הַ ו ה כָ רָ ּב ח לַ ׁשְ ויְִׁל ּר ָה ה ְל ָה הַּיֹוםלִכְ הַ קֹוםבֹוד הַ לִ ה,כְ ּמָבֹוד וּתֹורָ , הַּיֹוםלִכְ קֹוםו הַ לִ הַ ּתֹורָ כְ ה, כְ בֹוד הַ לִ ּׁשַ ת.ּמָ בֹודבֹוד ּבָ ול ְבו ַׁש ב . ב,ואִ ּמֹותֵ ינּו ֽ ב,ואִ ּמֹותֵ ינּו ֽ נו The who person is honored repeats the above response, then continues: The who person is honored recites the following the after Torah is read: אֲׁשֶרנָֽתַן ת מֶ ת, ו ּיֵי םנָ אֱ טַ ע ּב תֹוכֵ ֽנּו.עֹולָ לָֽנּוּתֹורַחַ י ֹל ָט ב ֹכ נו ֹו אֲׁשֶרּבָ ר ּבָ מִ ּכׇ ּמִ ים ן לָֽנּו אֶ ת־ּתֹורָ תֹו. עַ ֽחַ נָֽתַ ֽנּו ל־הָ ו ָת ָנוא ־תוָתו

ח  _____ \ ויִׁשְ לַ רָ כָ ו ה ּב כׇ ל־מַ עֲ ה ם, ם חּב חָ הַ י לָ צְ ה יהֶ עִ ׂשֵ דֵיֶם ִם ר אֹותֹו ּפ . ׁש \יָדֶ , עִ ם ּכׇ ל־יִ ל יו ֽ יהָ אֵ אֶ חָ רָ ׂשְ ָא ֶח ו ן מֵ אָמ ְ םו אֶ ת־ּכׇ ל־מִ ר אמַר ֹ ולִכְבֹודהַ ּבָ ת. הַ דֹוש ּבָ רּוְך הּואיִ מּׁשַ ּקָ ׁשְ . ׂשָרָה רִ בְ ה חֵ ו הּואי בָ רֵ ְך ת אָ לֵ לה,קָ אֵ רָ חֵ ל ו לֵ אָ ה, הּוא י בָ רֵ ְך אֵ ת מִיׁשֶ ּבֵ אֲ בֹותֵ ינּו ם ק ק ְךיִ יַ רַ ו בְ צְ הָ ֽ אַ עֲ רָ חָ מִיׁשֶ ּבֵ אֲ בֹותֵ ינּו ם ק ק ְךיִ יַ רַ ו בְ צְ הָ ֽ אַ עֲ רָ חָקו ַע ֹ ֹ ן מֵ אָמ ּבָרּוְךאַ ּתָה ֹלהֵ יהוה אֱ מֶֽ הָ ם,ֽינּו ְךלֶ עֹולָ ּבָרּוְךאַ ּתָה ֹלהֵ יהוה אֱ מֶֽ הָ ם,ֽינּו ְךלֶ עֹולָם ר אמַר ּכׇ ל־יִ ׂשְ רָ אֵ אֲ חֵ יהֶ ו אַ חְ ם, נו םל יהֶ יֹותֵ ה ,ו ֹ recites the following before the Torah is read: The who person is honored with an aliyah ד.וָ עֶד

ּבָרּוְךאַ ּתָה נֹותֵ ןיהוה, הַ ה.ּתֹורָה ּבָרּוְךאַ ּתָה נֹותֵ ןיהוה, הַ ה.ּתֹורָה , ּה ּתָ חְ ּפַ מִׁשְ פ ְָּּ הרָ נ , ֽ ו יהָ תֶֽיָ,ו ֹ ר אֹותָ

ל םעֹולָ ּתֹו ֹ הַּקָ דֹוש ּבָ רּוְך הּואיִ מ ׁשְ רָ ְך. ה לַלֶה ל \ י ֽ ו יהָ אֲ חֶ אַ חְ ֹ ּבָ ר כּו ת־יהוה בהַ אֶ מ ֹ The congregation responds: \

רָ ְך

ֹו הרָ ּת חְ ּפַ ׁשְ מִ ־ ל ּכׇ ואֶת־ׇּל־מ ש פ ְּ

ֹו ּב כׇ ל־מַ עֲ ה יויָ ׂשֵ דָי

בהַ מ ה תָ  ל עָ ׁשֶ ָלת ֹ For agroup people: of רַ ְך על ֵר ךל ּתֹו For individual: an

יהוה שחרית לשבת· סדר קריאת התורה ת הַ ו י תָ ֹו י חְ אַ ו ַח ות ּב \ ה לָ ָל ׁש ֹו

ֶ כ ִ רְ ְך י מִי ע ׁשֶ ו ר ָ ּב ב gives the Torah givenhas .who us chosenWho has us The Reading

ing toing the text. provide interpretive mean- and signposts syntactical millennium. Trope as serve toleast the end the of 1st tion it still dates at inuse; nota- form musical of oldest Torah is chanted, is the notation with the which years. Toraha full reading inthree thus completing week, each one-third each of congregationssome read custom,Babylonian though endar. Today, the follow we coordinated with the cal- remainthe readings weekly read together,be that so parashiyot certain bat, festivalsyears Shab- on fall are and years insome leap years some at 54.) Because eventually was portions fixed year. these of (The number throughout asingle ings Shabbat on morn- sequence parashiyot into called larger portions, the Torahlonia, divided was Baby- In than 150 portions. into andyears divided more three-and-a-half of a cycle nium, the Torah read was on Israelof inthe 1st millen- commanded. directly moment being as and may experience the also chosen may feel especially proaching the Torah, one ו נ ֽ ָ בּ הרָ may offer anew revelation. but reading each the past, Torah only not derive from The the of meaning words of tensepast to the present. The Hebrew from moves the ּ The trope, the music ו ֹ . At the moment ap- of ן תהַ תֵןה ּ . נו ֹ , which are, which read in . In the Land the. In Land תורָת ֹ

ן וְנָֽתַ לָֽנו ּ ו ֹ . ת־תאֶ ־ ּ ר חַ ֽ ָ בָּֽח may may

al al 172

173 healing. cure butmoreespecially of can beasourcenotonly of they shouldknow thatthey but forcaregivers aswell, for only forthepersonwhoisill realization isimportantnot whole, andbeatpeace.This to dealwithourfate,remain fering. Thegiftistobeable tormentand suf- cessation of part, forinnerpeace,calm,a states aswell. We pray, in emotional, andspiritual our reality, butourmental, only thephysical aspectof process thatconcernsnot than “cure.” Healingisa Healing may bedifferent Healing Meaning of na lah/lo/lahem. El na r’fa her/him/them. God, pleaseheal Moses’ Prayer spirit, the renewal of body,the renewal of with r’fuahsh’leimah: bless thoseinneedof m’kor ha-b’rakhah la-avoteinu, Mi sheberakh imoteinu to makeourlives ablessing, help usfindthecourage who blessedtheones strength May theSourceof m’kor ha-b’rakhah l’imoteinu, Mi sheberakh avoteinu Prayers forHealing and letussay: Amen. healing and letussay: Amen. before us — ל א א א נָ נָ פָ אֵ רפ ָא

. ם הֶ לָ ָה based on shabbat service ·morning · torah service —D and \ ebbie \ לֹו

number drorah לָ ּה F riedman s 12:13 s etel and whohastreatedmesofavorably. who bestows goodnessonusdespiteourimperfections, for agroup:for afemale:for amale:for continue tobestow allthatisgood uponyou, forever. May theonewhohasshown suchfavor toyou We respond: ha-gomel l’h. ayavim she-g’malani kol tovot, tov. AdonaiBarukh eloheinu melekh atah ha-olam, Barukh atahA from aserious illness orsurvived alife-threatening crisis. This b’rakhah is recited one by who has recovered Birkat Ha-Gomel:OnBeingSavedfrom Danger kitov, ladonai Hodu kil’olam h|.|asdo. endures forever. Offer thankstoADONAI, forGodisgood;God’s love The congregation responds: AdonaiBarukh eloheinu melekh atah ha-olam, hatov v’hameitiv. who isgoodandbestows goodness. Barukh atahADONAI , ourGod,sovereign timeandspace, of On Joyous Occasions is athand.Andletussay: Amen. out,we yet hopeandprayrefrain fromcrying thathealing those whotendtothem.ThoughShabbatisatime with allotherswhoareill,andmay Godgrant strengthto him/her/them spiritualandphysical well-being, together restore him/her/themtohealthandvigor, granting and healingto and Jacob, Sarah, Rebecca,Rachel,andLeah,bringblessing May theonewhoblessedourancestorsAbraham, Isaac, Mi Sheberakh: Prayer forHealing

Mi Mi Mi she-g’malkhem Mi kol tov, kol yigmolkhem tov, selah. Mi she-g’maleikh kol she-g’maleikh Mi tov, huyigm’leikh kol tov, selah. she-g’mal’kha kol tov, kol huyigmolkha tov, selah. donai ______, ourGod,sovereign timeandspace, of . May theHoly Onemercifully

For restricted use only: March-April 2020. Do not copy, sell, or distribute

ר ן.אָ אמַ מֵן ּבָרּוְךאַּתָ יהוה ֹלהֵ לֶ ְך הָ ם, הַ ּטֹוב ו הַ יב. ֽ המֶ ֽינּועֹולָ אֱ טִ ּמֵט ב הָעֹוסקִים צׇ רְ כֵ ּבָת הִ יא ּלִ זְ עֹוק ּורְ ה יהֶ ׁשַּבם,מִפּואָה ּורְפּואַתהַ תֹוְך ׁשאָ הַ חֹולִ ים,ו חַ ק ת י ּב ּגּוף,י ּזֵ ראֶ דֵי ה. ֽ לָ סֶ ָה מהֵרָהר ה ׁש לֵ ה ן מַ פּואַ ת הַ ּנֶ ֽפֶ ׁש רפּואָ ֽ מִ מָ יִ הַ ּׁשָם, ר פּואַ ת הַ ּנֶ ֽפֶ ׁש הַ ים[חֹולִ ם ה. ֽ לָ סֶ ה. ֽ לָ סֶ ָה קרֹובָ ה לָ בֹוא, הַׁשְ א ּבַ עֲ גָ לָ ן יב, נ א זְ ּובִ ו ּתָ מַ קָ רִי,ו ֹ עֲלֵיהֶ ם, ל הַחֲ זִ ם ּולְרַ אֹותָ ם,ו יִ ח ם לַ לָ יקָ הֶ ּפ ׁשְל ָה

ב, ב, ֹו

ל־ט ׇ ־ from aserious illness orsurvived alife-threatening crisis. This b’rakhah is recited one by who has recovered ב. ב, ב, \ עָלֶֽיהָ,ל הַ יקָ ּה ּפ חֲ ּה, ו ׁשְ לַ לָ ּה ּולְחזִ יִ אֹותָ רַ ּפ אֹותָ ּה, ו יִ ׁשְ לַ ח לָ ּה מִיׁשֶ ּבֵ אֲ בֹותֵ ינּו ם ק ק ְךיִ יַ רַ ו בְ צְ הָ ֽ אַ עֲ רָ חָקו ַע ֹ (names loved of ones an ה לָ ֹו הַח ול ם, לָ , ֹו ֹו ֹו ל־ט ׇ ־ ל־ט ׇ ל־ט ׇ ־ . ּכ עָלָיו,ל זִ יקֹו רַּפ אֹותֹו, חֲ ו ׁשְ לַ לֹו הַ ּולְ חיִ ש ַחלו ֹו. ______ד ם ִ לְ גְ כֶ מׇ ְכ ואִ ּמֹותֵ ֽ ינּו ה ה ל ה, לֵ ו בְ רָ ׂשָ חֵ רָ אָ רִ קָהר ֵלו ֵא , ֹו ּכ ּכ ּכ מֶ לֶ ְך עהָ ֽל ךה הַּקָ דֹוׁש ּבָ רּוְך הּואיִ א ים לֵ חֲ רַ ּמָ מִ ם סְחַס י לַֽנִ  מָלִֽי יִ גְ מׇ לְ ָך יִ גְ מ לֵ ְך \

בָ הּואי וִ ירַ ּפֵ אֶ ת־]הַ הרֵ ְךחֹולֶ א אֶ ת־]הַ חֹולֶ ה ל םעֹולָ י

ּג הוּא ׁש

ֶ הוּא הוּא ּו יהוהאֱ ֽינֹלהֵ ָ ה יהוה אֱ ֹלהֵ ֽינ ת,

יּכִ ת ּבַת

יםלִי d friends added here) may be ב, ֹו

The congregation responds: ב ב, ב, טֹוב, ֹו ל־ט ׇ ־ ֹו \ ֹו ֹו We respond amale: for ים ט ָ בִי ן ּבֶ ב ֹו ל־ט ׇ ל־ט ׇ ־ ּבִרְ ּכַ הַ לתּגֹומֵ רַ ְך חלַ ֵר ךל

ב ּכ יּכִ ______ֹו ּטֹ

ּכ ּכ ם כֶ  ל מָ  ָלכ

יהוה לַיו ּי שחרית לשבת· סדר קריאת התורה מָ ל ָך  מָ לֵ ְך מ ְֵ For afemale: for afemale: for ל ל חַמֵ  ח For agroup: הַ ת רַ ָר ה ּת for agroup: for For amale: ּב ְך אַ ּג ּג ּג ׁש ו ׁש ׁש ׁש ֶ ֶ ֶ ֶ הֹוד י מִי ּכ ּו ּגֹו

ר ָ י מִ י מִ י מִ ּב הַ הַ stood it tostood mean“forever.” The ancient under- rabbis wordthis is unclear. biblical Simcha Weintraub (Simcha turing. protection, and care, nur- iswho illand represents one of hovers over the bed according to ourtradition, which, aspect, “Feminine” Shekhinah/In-dwelling God’s suggesting name, only the using of mother’s the follow traditionSome our welfare. care about who from those all support this prayer, summon we through the recitation of writer,rary remarks that Ellen Frankel, acontempo- when the Torah is read. insynagogue ishealing said Traditionally, the prayer for Selah Birkat Ha-gomel on joyous occasions prayer healing for ל מֵ each day of our lives. dayeach ourlives. of with meet should we which and theour lives gratitude of the of conscious fragility are we calamity, and danger from saved having been a congregational response. 136)Psalm recited to as be have aline(from included a minyan inthe presence said of be insisted that the b’rakhah 3rd century, Babylonia) 9). (lateBerakhot (Mishnah occasions these recited to on be blessing tov hakarat ha- obligation this religiousthey called and spiritual growth; own self-understanding and our God of worship our of aspect an important was inourlives the good insisted that recognizing The the of rabbis Talmud ו ֹ and formulated this ג הַ ּ . In thanking God for thanking. In God ה לָ ֽ סֶֽל . In this we . In spirit, . The of meaning ת ַ ּ כ רְ ִ ּ בִּר .

. 173

) Revealed and Concealed H|.|atzi Kaddish is recited before the 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 יִתְ ּגַדַּ ל ויִתְקַדַּ ׁש ׁשמֵ ּה רַָ ּבעָ א, ּבלמָא דִּ י ברָ א, ּכִרְ עּותֵ ּה, May God’s great name be exalted and hallowed throughout a reading taken from a ויַ מְ לִ יְך מַ לְ כּותֵ ּה ּבחַ ֵ ּייכֹון ּובְ יֹומֵ יכֹון ּובְחַ ּיֵי 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 יִ ׂשְרָאֵ ל, ּבַעֲ גָלָ א ּובִזְמַן קָ רִ 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 ָ תְ ּברַ ְך ו יִ ְׁש ַּת ַ ּבח ו יִ תְָ ּפאַ ר ו יִ תְ ר ֹו מַ ם ו יִ תְ נַ ֵ ּׂשא ,her face to her lover Leader: ing,” is added. On Shabbat and quickly withdraws, it is usually a simple repeti- ויִתְהַ ַ דּר ויִתְעַ ּלֶה ויִתְהַ ַ ּלל ׁשמֵ ּה דּקֻדְָ ׁ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 לעֵ ֽ ּלָא מִ ן ׇ ּכל־ ] ל עֵ ָֽ ּלא ל עֵ ָֽ ּלא מִ ׇ ּכל ־ :cele­brated, lauded and worshipped, exalted and honored, [on Shabbat Shuvah we substitute she reveals herself only to Lifting and Wrappingִרְ ּבכָתָ ִ א ו ׁשירָתָ א חָתָ ֻּת ְא ׁשּבונֶחָמָתָ א ַאֲמִ דּירָ 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 . 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 הַ תֹורָ 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’ 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.

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174 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah service 174 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 אֲׁשֶ ר רּבָחַ ּבִנְבִ יאִ 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 ָ הּתֹור ּובְ מֹׁשֶה עַבְ דֹו 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 , 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 ָ בר 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 צַ ִ דיק ֹורֹות, ּבכׇל־הַ דהָאֵל 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 ּומְ קַ ּיֵם, ׁשֶ ּכׇ  ל־דבָרָ יו אֱמֶ ת וָצֶ ֽדֶ ָןק. נֶאֱ מאַּתָ 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, ו נֶאֱמָ  נִ ים ֽ דבָרֶ יָך, בָ ודָר אֶחָ בָרֶדֽ מִיָך 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 and todayרּוְך אַּתָ ה 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 . . 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 ׂשַ ּמ חֵ ֽ נ ו ,יהוה אֱֹלהֵ ֽינּו ּבאֵ לִּיָֽהּו הַ ּנָבִיא עַבְ ֶֽ ָך דּובְמַ לְ כּות ,Priest also fosters the idea Make us joyful, ADONAI our God, with 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. עַ ל ּכִסְ אֹו ֹלא it; but he is not of the race -festivals: on the intermedi יֵֽׁשֶב רזָ וֹלאיִנְחֲ לּועֹוד אֲחֵרִ ים אֶ ת־ּכ בֹודֹו, ּכִ י 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 , on actuality; his tendency is we read the Scroll of Ruth, and on Sukkot we ּבָ רּוְך 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 הַ תהָעֲבֹודָ 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 ה, נּוחלכָ 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 a recess containing a scroll וָעֶ ד. ּבָרּוְך אַּתָ ה יהוה, ֵׁש מקַ דהַּׁשַ ּ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 . For restrictedB’RAKHOT use AFTER THEonly: HAFTARAH. A seriesMarch-April of b’rakhot concludes the reading from2020. the Prophets. The earliest synagogue services probably centered on the public reading of biblical passages, and so the prayers conclud- ing the haftarah reading may have constituted the core of the most ancient synagogue service. These prayers Do notmention copy, the sanctity ofsell, the day, express or messianic distribute 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 service 175 Community Concerns. The Torah service became י קום ּפֻרְקָ ן מִןׁשמַ ּיָ א, חִ ּנָא ָ וחִסְאד יורַחֲמֵ וחַ ּיֵי אֲרִ יכֵ י An Alternate Prayer A Prayer for the Congregation -occasion for express ּומְזֹונֵי anר וִיחֵ י וסִ ּיַעְּתָאדִׁשְמַ ּיָ א, ּובַרְ יּות א ּגּופָּונְ 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. Y’kum Purkan is written מַעַ לְיָא,זַרְ עָא חַ ּיָא מָ וקַ ּיָא, 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, ל כׇל־קהָ ִ לָא קַ דיׁשָא 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 ּיָ א יהֵא בסַעְ  ד ,כֹון ּכׇל־זמַ ן ועִָ 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 ֹנאמַ ר: 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 ׁשֶ אְֲך ב ֽ 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 ׂשָרָהhope that רtheִ בְקָה רָחֵ ל ולֵאָ ה, הּוא יבָרְֵך תאֶ ּכׇ ל־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 לקִ דּוׁש ּולְהַבְ ָ 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, for 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 For restricted use only: March-April 2020. Do not copy, sell, or distribute

176 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah service 176 177 in safety. Andletussay: Amen. high bringpeaceandprosperityto ourworld andkeepus Your God”(Micah6:8).May theonewhobringspeaceon but toactjustly, tolove kindness,andtowalk humbly with Yourof prophet,“For You— what does Adonaidemandof reflects May Your glory. we eachrespondtothecharge we may create aworld that loveof andcourage, that Fill usallwiththegifts is rightinYour eyes. well asinsighttodowhat with honoranddignity, as give themcourage toact danger; them intimesof with our freedoms.Be at risktoprotectusand as theydaily puttheir lives entrusted withoursafety, armed forcesandallthose all,watch overtor of our Creator andprotec- ness. peaceandrighteous- of with integrityonthepaths them thattheymay walk and kindness,bless for all.Fillthemwithlove dom, fairness,andjustice responsibilities withwis- public office exercise their leaders, andallwhohold May ourjudges,elected and fulfilltheirdreams. age tocompletetheirtasks find thestrengthandcour- usall;may they of behalf who volunteer tolaboron one another. Bless those ourdutiesto mindful of freedom,ever blessing of theextraordinary scious of and gratitude, ever con- ship withcare,generosity, citizen- responsibilities of usfulfillour May eachof and equality. calling tojustice,liberty, wherewithal tofulfillits thewilland our country our ancestors,grant to Our Godandof Our Country Alternative Prayer for shabbat service ·morning · torah service our day, asYou have donefromthebeginningof tors, may itbeYour willtorenewYour theworld in blessingof them tothegreatest,shallknow Me.” Andletussay: Amen. they learnwar anymore.” “Forthem,fromtheleastof allof “Nation shallnotliftupsword againstnation,neithershall and freedom.Speedily fulfillthevisionof Your prophets: on earth,andmay You causeallpeoplestodwell infriendship May it be Your willthatourlandbeablessingtoallwho dwell from ourland. sion, andtheunderstandingcourage torootoutpoverty the knowledge tojudgejustly, thewisdomtoactwithcompas- the manypeoplesandfaithswhodwell inournation.Grant us Plant love andcompanionship,peacefriendship,among Uproot fromourheartshatredandmalice,jealousystrife. Your spiritbeawakened ourland. withinalltheinhabitantsof ADONAI, God whosespiritisinallcreatures,we pray that rity, happiness andfreedom,willnever departfromourland. justiceYouthe rulesof have decreed,sothatpeaceandsecu- thepublic.Helpthemunderstand themselves totheneedsof leaders, itsjudges,officers,andofficials,whofaithfully devote Your blessinguponthisland,itsinhabitants, anditsgovernment. Pour ourcountry prayer of out onbehalf ourancestors,withmercyaccept Our Godandof A Prayer forOurCountry future generations. Your theworld forthesakeof faithfulpartners,preserving we may attesttoYour greatdeeds.Strengthenustobecome Your of ceive theglory works. FilluswithYour goodness,that oursensesmay we restfromallourlabors.Withof per- of Shabbat,aday person,grant usthegiftof every and thesoulof alllife theuniverse, inwhosehandisthebreathof Master of A Prayer Creation fortheRenewal of ▶ A donai our God and God of ourances- ourGodandof time.

For restricted use only: March-April 2020. Do not copy, sell, or distribute and Jeremiah 31:33 (“For them of all ..”). and 2:4(“Nation justice. The peace shallof prayer Isaiah upsword...”) lift not ends prophetic with two verses: that and just tothe fair hope helpingto to all, the the of be closer country will leaders the bring avision world Whereas earlier prayers that asked the this monarch compassionate prayer to expresses be the Jewish people, ת ָך ָת ך

לָ מ ָך ר ַר הַּׁשֹוכנִים ּה הֲ ה ו אַ חֲ ו עּות. י ד ק אַ בָוָ ׁשָּבָרֵ ּכִ צֶ ה,לֹוםעַ ֽדֶק מִׁשְּפטֵיצִ דְ קֶ ל מַ ּורּו אַ רְ צֵ ֽנּו ׁשָ לֹוםו ה, ֹלא ןיָ ֽ ָך לְ סֽ וָ מֵ ֽ עַ ׁשַ ְו , חֲזֹוןנבִיאֶֽ יָך: ֹלא ּׂשָ א גֹוי ל ּגֹוי חֶֽרֶ ֹלא יִ דּו עֹוד מ לְ יִ באֶ וֹאי ְמ ּ ֹד ּובְכֵןיהִירָ מִ ּל פָ ֽיָך ׁשֶ הִ י אַ רְ צֵ ּב רָ כָ ל יּת צֹוןכׇ נֶ בֵ ֽנּוהל־יֹוׁשב ׂש ,קַ ּבֵ נָ ים אלּב חֲ רַ מִ ם רמִ ּלִ ֽנּו ה ה, ה ּבֵ נְ ו נְ יבָ אָ אֵ ׂשִ קִ אָה אָּֽנָא יהוה, הָ ֹלהֵ ירּוחֹות ל כׇ ל־ּבָ ׂשָ ׁש אֱ ח רּוחֲ ָך ל ר, לַ עַל אׁשָ , ֽ ׁשֹופ יהָ ּה,טֶֽיָ, ט

מִלְחָמָה. ו נֶ אֱ מַ ר: י כּוּלָ יֵ עּו אֹותִ י ל ּק טַ ם ד ּכִ מִ ד םּנָ ו עַד אֶת־ּתפִּלָ תֵ ֽ נּו ּב ד אַ רְ צֵ ֽנּו ּומֶ מְ ׁשַ לְ ּה. הָ רֵ אֶ כעַ ּתָ ת־ּבִ קרְ ירָ ת ָך. ִ ר ָ. ּב

כֶ טֹוב ל טֹוב  תַחֲרּות,ו ע ּבֵ ין י אֻ ּמֹות אֱ מּונֹותהַ ּׁשֹונֹות טַ ּב הָ ו נֵ הָ אֱ מּונֹות הַ ּׁשֹונֹות ֹו תֵבֵל,ו ׁשְ רֶ בֵ יהֶ עּות חֵ רּות, ו ּיֵ ה הרֵ םםתַ קַ ּבִ ינֵ הֵ ורָ מְה ָה ּו

לָ מ ָך ל־ ׇל ּופְקִידֶֽ יהָ הָ ים צׇ י ּבּור ּבֶ אֱ ה. ם רְ עֹוס צִ קִ מּונָ כֵ ינֵ ּב בִ הֲ צִ ּבּור ּבֶ אֱ מּונָ ה. הֲ בִ ינֵ ם

יָׁשּובמִׁשְּפָט ּב בָ תֵ דִ ינֵ ֽנּו, ו ּנֵ ֽנּו אִ ּת ָך עָ לִ ׁשְ ּפחׇ מֵ י דֵה לִ ׁשְ ּפ ֹ נֶ יהוה ֽיָך יהוה בָ רֵ ְך ת־עאֶ  ָר ךא ־ ל־ ׇל נ  קֵ ּכ ּכ ּז חַ ד צי ֹו יָך. חַ מִ ר ל עעַ ּו ּבֹו לּבחֶ ּובְ ים, ּב דֽ ֽרַ סֶ מִ חֲ ׂשֵ י ׇ ו ל־חַ רֽ ֹו ת ׂש ֽ ֶ ע ת־ה נֵ ו אֶ דַעא ־  פָ ּת ּל ּבֹו ל ֽ עֲדֶ מַע ׁש ֹו ׁש ן מִ את, עַל , ל ר בֶ ֽיהָ ּתֹוׁשָ עַ ֹ מ ְ ֶ ְ ּכ , לֵ ב, עֲ עֲ נִ ּיּות מֵ אַ רְ צֵ ֽנּו.לַ קֹור ֽמֶץ לֵ ב, לַ עֲ קֹור עֲ נִ ּיּות מֵ אַ רְ צֵ ֽנּו. ׁש ֹו

ם לִ ו ּו ׁש ◀ י צי הִ רָ ו ינאִ ֽ ּמֹותֵֽי ינ ֽ תֵֽי ים גל ִ םל ם ים, לִנֶ נִ אֱ מָ ִי,ל ֹ ֹו יָ ד ָך נֶ  ֽפֶ ה, יחָה ּמֹו יר ִי ה ינָ  דִ נ יֶה ד ִ הְ עֵ ו אִ ּכ ם ץ ֽ הָ אָ רֶ ּו ים. ִי.

ּב ו ּכׇ ל־הַ ׁש ים.ּיָ ֽפֶ מִי. ה, נַ ָ , נ ת נ ָ מ ּו ר ֶר אֲ ינ ֽ בֹותֵֽי ינ ֽ תֵֽי ּכׇ ל־ּתֹוׁשָ בֵ אַ רְ צֵ ֽנּו. קיעֲ ֹ ּמ ׁש א ָ ּוׁש ר ן.אָ אמַ מֵן ּב צֶ ֽדֶ ה, עלִ ינָ ּובְ בִ פְ ק ּובְ בִ ינָ ה, לִ פְ ע ֹ י פִ תָפ ֹו ּב ם הַ . ם דֶם. ּנ ּב וֵ י באֹלהֵ אֲ ם, לָ אֲ ח  ׁש ׁש ת הַ ֶ ַ ּת בֶ ָֽך ׁשּו ֹו ֹו

וֵ יאֹלהֵ ל־  כׇל ל ְ ל ְ ּו ֽ קֶ י מֵ י ִימ ק ֹו עַ הָ אָ רֶ הַ ּזלֽ ץ הַ ּז ֹ , ֽנ נְ ילֵ הַ חִיֵֽ ֹו ר ָך  ך ׁש ׁש ע ּטּו ֹו שחרית לשבת· סדר קריאת התורה דּ ר הַ ּב

ּמ ל ֶ ּג נ ם.דֹולָ ו ה לִ ָה ל ה לִ ָה ל ֹ ה. לָ אכָ מל כ . ּכ ר חוָ ׁשֶ ֶֽׁרו ֹו ׁש מִ ֹ ו ת עִ

ּו ּו ּו אֱ ֽינֹלהֵ י אֱ ֽינֹלהֵ י ֽנ  עֵֽ נ י ֽ מֵ ָ י יָמ ּל ּל ּו נ ֹו ׁש ב ַ עֲ אּובְ ֹ ילִ הְ ֹו ּב פִ פ פִ פ בּרִ יאִ ּת ּת ׂש א ֹ ּב ּב ַ Prayer for Our Country OF CREATION. PRAYER FORTHERENEWAL authority inademocracy. the source of people, its and for Country” Our intoment” “A Prayer for “A Prayer for the Govern- what had formerly been whichGinzberg, transforms 1920s by Louis Professor inthe a prayer composed The text on here is based minority. a beleaguered as the that anxiety felt Jews and reflected to kings” dominion gives who one referred “the as to God versions this of Early prayer (29:7). shallyou prosper” prosperity for inits behalf; and pray to its Adonai on to Ihave you which exiled “seek the welfare the of city instruction to Israel to found inJeremiah’swas warrant for such prayers munity, and abiblical for the Jewishsafety com- providingwere as seen governments Secure ment. the welfare the of govern- in the liturgy aprayer for times tomedieval include customary since been It has the natural world. caretakers responsible be of awareness to the of need our increase will we gifts, grateful for life and its be toable appreciate and by being Shabbat, on labor thatthe hope to by ceasing expresses by Daniel Nevins, prayer, This written service. the of inthis part raised issues that were historically are as theconsciousness our of are much apart as ourenvironmentabout Concerns Concerns

177 . A Prayer for the PRAYER FOR THE STATE OF -ISRAEL. Upon Israel’s inde  ּתפִ ּלָה לִ ְ ׁשלֹום מדִ ינַת יִ ׂשְרָאֵ 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 ׁשֶָמַ ֽיִ ַב ,צּור םש ליִׂשְרָאֵ וגֹואֲ לֹו, ּבָרְֵך אֶ ת־מדִ ינַ ת people Israel: Bless the State of Israel, [that it may be] the רִ ּבֹונֹו ֶ ׁשל עֹולָם, קַ ֵ ּבל for the well-being of the נָ א ּברַחֲמִ ים ּובְרָ צֹון יִׂשְרָאֵל]ׁשֶּתהֵא[ רֵאׁשִ יתצמִיחַ ת ּגאֻ ֽ ּלָתֵ נּו. הָגֵן עָ לֶֽיהָ 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 ּב אֶבְרַת חַסְ ֶ ָֽ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 . 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“  ּתפִ ּלָה לָ ׁשלֹום 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 expres- sion 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 בַּטֵל מִ ָ לְ מֹותח ּוׁשְפִ יכּות דָמִ ןים מִהָ 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 ה וקִ נְאָ ה וקִ נְ ּור ּתּוׁשְפִ 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 . 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 ֽ רֶ ץ ּכִי מָ ָה ל אהָאָ ֽ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 דּו עֹוד מִ לְ חָמָ 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. For restricted use only: March-April 2020. Do not copy, sell, or distribute

178 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah service 178 Prayer for the The . 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 ). 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 de- scribes 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 ׁשֶּתחַ ֵׁ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 moon was announced from ל טֹובָ ה ְרָ ולִ בכָ 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. . 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 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 —is ָחֵֽ ינּוmonth—a נִמֵאַרְ 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  ואמַ ֹ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 ׁשֵֽהּו יְחַהַּקָ ד דֹוׁשּבָ רּוְך הּוא עָ לֵ ֽינּו :of the month, and the leader then continues incorporated it as a prayer .for the new moon ועַלּכׇל־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 ל ַּיִ חים ּולְׁשָ לֹום, אָ מֵ ן , with life and peace, Amen -Liter . יִרְ אַ ָ ת ׁשמַ ֽ יִ ם demands ׂשֹון לׂשָ ּולְׂשִמְחָ ה, אָ מֵ ן , joy and gladness, Amen ally, “the fear of heaven.” This common rabbinicׁשּועָ הלִ י ּ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. For restricted use only: March-Aprilwhich is right in the eyes of2020. God.

180 שחרית לשבת · סדר קריאת התורהshabbat · morning service · torah service Do not copy, sell, or distribute 180 After reading the Torah, Ashrei Ashrei. According to Rabbi (3rd century, Land אַ ְ ׁשרֵ י י  ֹוׁש ֵיב בֵ ֽ יתֶ ָך, עֹוד יְהַ ללֽ ּוָך ֶ ּסֽלָ ה. we recite the line “joyous of Israel) speaking in the ְרֵ אַי ׁשהָעָ ם ָ ֶׁשּכֽכָ ה ּלֹוְרֵ , אַי ׁשהָעָ 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 לֹוהַי הַ ֶ ּמֽלֶ ְך, וַאֲבָר 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 כֶ ָּֽך, וַ אֲהַ 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 הֻ ָ ּלל  מ ֹאד, ולִגְדָֻ ּלתֹו 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 מַעֲ ֶ ֽׂשיָך, ּוגְ בּו ֹר ֽ תֶ יָך יַ ּגִֽידּו. ,nurtured, encouraged, Great is ADONAI, greatly to be praised heard. though Your greatness is unfathomable. it contains an especially ap- propriate description of the הֲ דַ ר  ּכבֹוד הֹו ֽ דֶ ָך, ודִ בְרֵ י נִ פְ ל ֽ תֶ ֹאיָך אָ ִֽׂשיחָ ה. One generation praises Your works to the next, thankfulness with which we וֶ עֱ זּוז נֹור אֹו ֽ תֶ יָך ֹיאמֵ ֽ רּו, ּוגְדֻ ּלָתָך אֲסַ ּפרֶ ֽ ָ ּ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 יַ ִֽ ּביעּו, וצִ דְקָת ָך ירַ ֵ ּ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 ֽרְֶך אַ ַ ּ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 לַ ֹּכל, ו רַחֲמָ יו עַ ל ׇ ּכל־מַעֲ ָ ׂ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 יֹודֽ ּוָך יהוה ׇ ּכל־מַעֲ ֶ ֽׂשיָך, ֽ וַחֲסִידֶיָך יבָר כֽ ּוכָ 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 expres- sion 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. For restricted use only: March-April 2020. Do not copy, sell, or distribute

181 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah service 181 ּכבֹוד מַ לְ כּות ָך ֹיאמֵ ֽ רּו, ּוגְ בּורָת ָך יְדַ ֵ ּבֽרּו. God’s Mystery They speak of the glory of Your sovereignty ל הֹונֵי דִֽיעַ לִבְהָאָדָ 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, ּומֶמְ ַ ׁשלְ  ּתָך ּבכׇ ל־דֹּור וָ דֹר. ,never hidden from You instead, I uncovered the and the glory of Your majestic sovereignty. סֹומֵ ְך יהוה לכׇל־הַ ֹּנפ לִ ים, ו זֹוקֵ ף לכׇל־הַ  ּ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, ואַָ ּתה נֹותֵ ן לָהֶם אֶ ת־אׇ כְלָ ם ּבעִ ּתֹו. handed ּפֹותֵ ֽחַ ֶ א ֽ ת־יָדֶ ָך, ּומַ ְׂשּב ִֽיעַלכׇל־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 ו, יוחָסִ יד ּבכׇ ל־מַעֲ ָ ׂ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 ֶ אֲר ׁשיִקְרָאֻ ֽ הּו בֶ אֱמֶ ת. .wonders and You provide them nourishment in its proper time ר צֹון ירֵאָ יו יַעֲ ֶ ׂשה, ַ ואֶ ת־ׁשוְעָתָ ם יִ ׁשְמַ 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־אהֲ בָ יו, ואֵ ת ּכׇל־הָר ׁשָעִ ים יַ ׁשְמִ יד. but I will not forget what ◀ תּ הִ ַ ּלת יהוה ידַ ֶ ּ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 קׇדְ ׁשֹו 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 יָ ּה, מֵעַָ ּתה ועַ ד עֹולָ ם. הַ ל לּויָ ּה. .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- 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.

For restricted use only: March-April 2020. Do not copy, sell, or distribute

182 שחרית לשבת · סדר קריאת התורה shabbat · morning service · torah service 182 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 לבַ דֹו. 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. וַ יָֽרֶ ם קֶ ֽרֶ לעַ ן ּמֹו, 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 תהִ ָ לה ל כׇל־חֲסִידָ יו, לִבְנֵ י יִׂשְרָאֵ ל עַ ם ק ֹרבֹו, הַ ל לויָ ה. !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 הָבֽ ו לַ יהוהּבנֵ י אֵ לִ ים, הָבֽ ו לַ יהוה ּכָ בֹוד וָ ֹעז, .still small voice”—or, with honor and strength“ of God’s word on Sinai—is הָבֽ ו לַ יהוה ּכ בֹוד ׁש מֹו, הִׁשְ תַחֲ 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 ליהוה עַהַּמָ ֽ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 וַיְׁשַ ֵ בר ֶ יהוה את־אַרְ זֵ י הַ לבָ נֹון. -themselves the plural storm coming in from the םוַּיַרְקִידֵ ּכמֹו עֵ ֽגֶ ל, לבָנֹוןוׂשִרְ יֹון ּכמֹו בֶ ן־ר אֵמִ 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 מִדְ ָ בר, יָחִ יל יהוה מִדְַ בר קָדֵ ׁש, come to us as a surprise— convulses the wilderness, ADONAI convulses the wilderness among the world’s sturdiest קֹול יהוה יחֹולֵ ל אַ ָילֹות. .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 ף וַּיֶחֱ יעָ ׂשֹרֹות, ּובְהֵ ָלֹו יכּכֻ 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 יהוה לַּמַ ּול יָׁשָ ב, וַ ֵ 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 ז יהוה לעַ ֹעּמֹו יִּתֵ ן, יהוה יבָרֵ ְך ֶת א 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 For restricted use only: March-Apriling a royal procession and now, 2020.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. Do not copy, sell, or asdistribute 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 service 183 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 ֶָֽך,אַ לעַבְ 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 ּתַ ֲ עֽ ֹ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 חַ ִיים הִ יא לַּמַחֲ זִיקִ ים ָּבה, ו ֹתמ כֶ ֽיהָ מאֻ ָ 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 ֽיהָ דַרְ כֵ י ֹנֽעַ ם, וכׇ ל־נתִ יבֹותֶ ֽיהָ ׁ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 יבֵ ֽנו יהוה אֵ לֶ ֽיָך ונָׁשֽ ובָ ה, חַ ֵ דׁש יָמֵ ֽ ינו ּכקֶ ֽדֶ ם. is why so many of the verses chosen for this moment are It is a 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 יִתְ ַ ּגַ דּל ויִתְקַדַּ ׁש ׁשמֵ ּה רַָ ּבעָ א, ּבלמָא דִּ י ברָ א, ּכִרְ עּותֵ ּה, .glimpsed is only a partial view Etz h|.|ayim hi la-mah|.|azikim bah, v’tom’kheha me’ushar Proverbs 3:18. The Torah ו יַמְ לִ יְך מַ לְ כּותֵ ּה ּבחַ ֵ ּייכֹון ּובְ יֹומֵ יכֹון ּובְחַ ּיֵי 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 יִ ׂשְרָאֵ ל, ּבַעֲ גָלָ א ּובִזְמַ ן 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 ָ תְ ּברַ ְך ו יִ ְׁש ַּת ַ ּבח ו יִ תְָ ּפאַ ר ו יִ תְ ר ֹו מַ ם ו יִ תְ נַ ֵ ּׂ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 ַ הדַּ ר ויִתְעַ ּלֶה ויִתְהַ ַ ּלל ׁשמֵ ּה דּקֻדְָ ׁשא, בּרִ יְך הוּא, the created world, as is God’s wish. May God’s sovereignty the tree of life. לעֵ ּֽלָא מִ ן ׇ ּכל־ ] ל עֵ ָֽ ּלא ל עֵ ָֽ ּלא מִ ׇ ּ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 ו ׁשירָתָ א חָתָ ֻּת ְא ׁ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 an- cient 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 ׁ ִ ש.2020יבֵ ּֽנו יהוה אֵ לֶ ָֽיך extolled and acclaimed—though God, who is blessed, For restricted use only:Turn March-Aprilus 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 Do not copy, sell,service or with a prayerdistribute 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 service 184 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 ). 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 זׇכְרֵ ֽ נ 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 בֵ ֽנו סֵ בֽפֶ ר הַחַ ּיִ ים, למַעַ נְָך אֱֹלהִ 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� כּ � וֹו ר ְו הַ נּ� וֹ � רָ א 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 , 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. SoMarch-April much of this blessing has been about love:2020. God’s love and kindness . ְ בּ�אַ הֲ ָ בה :as one who has a short but passionate life—reflecting the God who loves For restricted uselovingly only 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. Do not copy,very lastsell, word of this oropening distributesentence.

185 מוסף לשבת · עמידה shabbat · musaf service · the amidah 185 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 . אַ ְ 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� כּ � וֹו 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 ּגִ בֹור dignity and confidence—as You are ever mighty, ADONAI— turing all of life, then more specifically as concerned מ ַ חּיֵה מֵתִ ים אַ ָ 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 הָרֽ וחַ ומורִ יד הַ ָ ֽג ֶ שם, :|.|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 חַ ֵ יּ�ה מֵ ִ תי ם [,experience our human You cause the dew to fall primary use of this phrase מ ַ חּיֵה מֵתִ ים ברַחֲמִ ים רַ ִ בים, -vulnerability and our de -was in reference to the af סומֵ ְך נופ לִ ים, ו רופֵ א חולִ ים, ומַ ִ 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 כָמֽ וָך ַ בֽעַ ל  גבורות ומִי ּדֽ ומֶ ה ָ לְך, ,ating on the human condi- loosen the chains of the bound the b’rakhah recited upon מֶ ֽלְֶך מֵמִ ית ומְחַ ּיֶה ו ַ מצְמִֽיחַ י ּועָ 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 כָמֽ וָך אַ ב 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 אַ ָ הת יהוה, מחַ ּיֵה הַ מֵתִ 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 “HolyFor are You.” restricted use only: March-April 2020. Do not copy, sell, or distribute

186 מוסף לשבת · עמידה shabbat · musaf service · the amidah 186 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, נַעֲ רִ יצָך ונַקְ ִ ּדישׁ ָך כּ סוֹד שִֽׂ יחַ שַׂרְ פֵ י ֹקֽדֶשׁ הַמַּקְ ִ ּ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 כׇ ָאָ ל־הֽרֶ 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 אַ ֵהּי 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 עֹולָ ם, 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 ֽצַ ח נצָחִ ים קדֻ ּׁשָת ָך נַקְ ִ ּ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 אַ ָ תה יהוה, הַ ֶ מֽלְֶך הַ ָ קדׁש. :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 , 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�ְמִ יעֵ ֽ וּנ� v’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 For restrictedand Goduse responds byonly: bringing redemption. March-April 2020. Barukh atah ADONAI, the Holy God. Literally, “a second time.” The first redemption was the exodus from Egypt. Much of Jewish . שׁ ֵ� ִ ני ת Yet again On Shabbat Shuvah we substitute: Barukh atah ADONAI, the Holy Sovereign. Do nottheology copy, maintains the sell, perspective that or we exist distribute 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 187 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 ו שִמְ ָך קָ דׁש, אֱֹלהֵ ֽינוּ וֵאֹלהֵי אֲ בוֹתֵ ֽ ינוּ Shabbat. In one version it וקְ ד ִ ׁשים בכׇ ל־יום יהַ ללֽ ָךו ּ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 אַ ָ תה יהוה, הָאֵל הַ ָ 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 אַ ָ תה יהוה, הַ ֶ מֽלְֶך הַ ָ קדׁש. .Barukh atah ADONAI, the Holy Sovereign מָה רַ בָּה םאַהֲבָתָ לָ ְך, בַּהֲבִיאָ ם ing into the acrostic not לפָנֶ ֽיָך אֶ ת־קׇ ְ רבּ נוֹתֵיהֶם מִ ֵ ּ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 ֵ מרוּחָם 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 ִ ֽ וּי 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 ֽיהָ חַ ִ ּיי ם זָ כוּ, You established Shabbat and desired its offerings. You לבִנְיַ ן אַרְ צ ָך וּלְחִ ּדוּשׁ בֵּ ית prescribed the details of its service and the order of the desired its offerings חַ ֵ ּיֽינוּ, ויִתְ בָּר כוּ בָּ ֽנוּ כׇּ ל־ Although . רָ צִ ָֽ י תקׇ רְ ְ בּ� � וֹו ֶ ֽ תי הָ ו גַ ם הָ אוֹהֲ ִ בים דּ בָ רֶ ֽ י הָ ּ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 מִ ִ ּ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. () 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 לאַ רְ צֵ ֽנוּ ותִ ּטָעֵ ֽ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 כּ ִ הלְכָתָ 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 ו אֶ ת־מוּסַ ף יוֹם הַ ַ ּׁ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 עַבְ ֶ ָֽךּד מִ פִּי כבוֹדֶ ָֽך כָּאָ מוּר: fulfilling the words spoken in revelation and written down spoken in revelation וּבְ יוֹם הַ ַ ּׁ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 � וֹו דֶ ֽ ָך spoken by Your glory.” The“ וּשְׁ נֵי עֶשְׂ ֹרנִ ים ֽ סֹלֶת מִ נְחָ ה בּ לוּלָה בַ ֶ ּׁשֽמֶ ן ונִ סְ כּוֹ. Sacrifices for the On Shabbat: two yearling lambs without blemish, together 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 Forand restricted use only: March-April between2020. God’s revelation and the diminution of the ego. As 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 �שַּׁ � ָבּ�ת Do not copy, sell, or distributeOn Shabbat —Admiel Kosman Numbers 28:9–10.

188a מוסף לשבת · עמידה 188a shabbat · musaf service · the amidah 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 תָּ ק דֻ ָ ּׁשתָ ה , צִ וִּ ֽ י 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 ֽיהָ חַ ִ ּיי ם זָ כוּ, ו גַ ם הָ אוהֲ ִ בים דּ בָ רֶ ֽ י הָ ּ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 נִ ַ ּ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 וֵאֹלהֵ י 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 לאַ רְ צֵ ֽנוּ ותִ ּטָעֵ ֽ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 כִּי 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 לֵ י 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 .��כַּ ֽ ְ נ 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 ל אָה הָאָ ֽרֶ ץ ּדֵעָה אֶ ת־יהוה, כַּמַּ ֽיִם לַ ּיָם מ כַ ִ ּסים. May it be Your will that I all of us living lives of righteousness and justice, ently when they occur at the ו ָ היָה לָ ְך יהוה ל אור עולָם וֵאֹלהַ ֽיִ ְך לתִ פְאַרְ ֵ תְך. gather Your spirit within love and compassion, end of a word. me . חַ ִ יּ�י ם ָז � וּו so 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 Will 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 estab- lished—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 2:21. Hosea further declares (6:6): “For it is kindly . ְ בּ�צֶ ֽ דֶ ק וּ� ְ במִ שׁ ְ� פּ ָ �ט righteousness and justice For restrictedlove thatuse I desire, notonly: sacrifice; the knowledgeMarch-April of God more than burnt offerings.” 2020. .From Isaiah 11:9 . ל ֹ א ָ י רֵ ֽ ע וּ� There shall not be evil .From or Isaiah distribute60:19 .וְ הָ ָי ה לָ ְך ,sellיהוה Do notthus copy, SHALL adonai

188b מוסף לשבת · עמידה 188b shabbat · musaf service · the amidah 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 � ו ְ 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 מקַ ּדשֵׁי שׁבִיעִי, כֻּלָּם יִשְׂ בּעוּ ו יִתְעַ נּ גוּ מִ ּטוּבֶ ָֽ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: והַ  ּׁשבִיעִי רָ צִֽ יתָ בּוֹ וקִ ַּדשְׁ 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 חֶמְ ַ ּדת יָמִ ים אוֹתוֹ קָרָ ֽ אתָ , זֵ ֽכֶ ר למַעֲשֵׂ ה ב רֵאשִׁ 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 � וּו וֵ א ל ֹ הֵ י ancestors ר צֵ ה בִמְ נוּחָתֵ ֽ נוּ, .The perception that v’kidashto, h|.|emdat yamim oto karata, zeikher l’ma∙aseih v’reishit The . אֲ � וֹו ֵ ֽ תי � וּו ] וְ אִ מכּ וֹו ֵ ֽ תי � וּו [ dawns on a person to see blessing culminates in a קַדּשֵׁ נוּֽ בּמִ צְ ֺותֶ ֽ יָך, ותֵ ן ֶ חלְקֵ ֽ 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� ְ �מּחֵ ֽ � וּו Your deliverance. deliverance being “under the sun” to In the Sephardic . ִ בּ�י שׁ� וּ� עָ ֶ ֽ 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 יִ שְׂרָאֵל מקַ ּדשֵׁי ֽ 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� ַ �מּח נַפְ שׁ ֵ ֽ� וּנ�) ”soul בָּ רוְּך אַתָּ ה יהוה, מקַ ֵ ּדשׁ הַ ַ ּׁשבָּ ת. ,where there is nothing old larly, Rav ’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 ֵ צ ,ה יהוה אֱֹלהֵ ֽינו, בעַ  מָך יִ שְרָאֵ ל ובִתְ פִ לָתָ ם, were created . . . Your holy Shabbat, that the people Israel, who make Your Shabbat is seen .וְ הַ ְ נחִ י לֵ ֽ � וּו והָ שֵב 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 פִ לָתָ ם  באַהֲבָה תקַ ֵ בל ברָ צון, ;with realities that have life with God, a sense of God’s ותְהִ י לרָ צון תָמִ יד עֲ בודַ ת יִ שְרָאֵל עַ ֶֽ מָך. -you always perform conse quential acts, abounding closeness and embrace, an existential realization that ותֶחֱ זֶ ֽינָה עֵ ינֵ ֽינו ב ב ּוָך 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 אַ ָ תה יהוה, הַ מַחֲ 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־הָעֲ וֹב�דָ ה לִדְ ִ ביר ֵ בּ�י ֶ ֽ תָך .The time that is an sionate return to Zion uninterrupted 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 For restricted use only: March-April 2020. blessings. —ABRAHAM ISAAc KOOK Do not copy, sell, or distribute (translated by Ben Zion Bokser)

189 מוסף לשבת · עמידה shabbat · musaf service · the amidah 189 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 חַ ֵ ּ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 האַתָּ הוּא ל דוֹר וָ דוֹר. הנוֹדֶ לָּך וּנְסַפֵּ ר תּהִ ֽ לָּתֶ ָך, עַל חַ ֵ ּ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 ועַ ל נִשְׁ מוֹתֵ ֽ ינוּ הַפּ קוּדוֹת לָ ְך, ועַ ל נִ ֶֽ ּ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. ◀ הַ ּטוֹב, 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 ִ ייתָ ֽ נוּ וקִ ּיַמְתָּ ֽ נוּ. כֵּן תּחַ ֵ ּיֽנוּ וּתְקַ ּימֵ ֽ 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 גָּלֻ ּי ֽ וֹתֵ 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- וּלְעׇבְ  ּדָך בּלֵבָב שָׁ לֵם, עַל שֶׁאֲ נַֽחְ נוּ ִ מוֹדים 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 הַ הוֹדָ 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 יִתְ ָברַ ְך ו יִתְ רומַ ם שִמְ ָך מַ לְ ֵ 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 הַחַ ִ ּ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, הַ ּטוֹב 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, For restricted use only: March-Aprilwe blossom as2020. 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. Do not copy, sell, or distribute —Martin Buber (adapted)

190 מוסף לשבת · עמידה shabbat · musaf service · the amidah 190 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 עַבְ ֶֽ ּ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 ו י ֽ ִשְׁמרֶ ָך. כֵּן יהִי רָ צֹון. למַ ֽעַן בֵּ ית יהוה אֱֹלהֵ ֽינוּ May ADONAI bless and protect you. of the blessing is expansive, יָאֵ ר יהוה פָּ נָ יו אֵ לֶ ֽיָך וִיחֻ נֶּ ָֽ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; איִשָּׂ יהוה פָּ נָ יו אֵ לֶ ֽיָך ו םיָשֵׂ 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 חֵ ן וָחֶ ֽסֶ ד ורַחֲמִ ים עָ לֵ ֽינוּ ועַל כׇּל־יִשְׂרָ אֵל ֽ 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 ֶ נּֽ�ָ ךּ� bestow kindness תּוֹרַת חַ ִ ּיים ואַהֲבַת חֶ ֽסֶ ד, ,of Adonai our God This phrase is open to at וּצְדָקָ ה וּבְרָ כָה ו רַחֲמִ ים וחַ ִ ּ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 חַ ִ ּ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, :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). לחַ ִ ּ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 הַ ָ ּׁשלוֹם. Amidah is a prayer for -peace. There are, how בָּ רוְּך האַתָּ יהוה, הַמ בָרְֵך אֶ ת־עַ מּוֹ יִשְׂרָאֵ ל בַּ ָ ּׁשלוֹם. ,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 con- gregation. 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 For restricted use only: March-Aprilthat God’s name is peace2020. (Sifrei Numbers 42), and the Priestly Blessing looks to God bestowing on us Do not copy, sell, or distributethe almost-divine ability to extend peace and kindly love to others.

191 מוסף לשבת · עמידה shabbat · musaf service · the amidah 191 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 ל ֹונִי מֵרָ ע, ְ ׂשפָתַי מִּדַ ֵ 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) נַפְ ִיש תִ ּדֹם, ונַפְ ִ שי כֶעָפָ ר לַ ֹכל תִהְ יֶה. פתַ ח לִ ִ 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 ובְ מִ ֽ צְתֶ יָך תִרְ ּדוף נַפְ ִ 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 ו קַ לְקֵל מַחֲ שַבְ ָ תם. עֲ ֵ שה למַ ֽעַ ן ש ֽ מֶ ָך, presence in the Bible; the Frustrate the designs of those who plot evil against me; century). עֲ ֵ שה למַ ֽעַ ן ימִ ינֶ ָֽך, עֲ ֵ שה למַ ֽעַן ק ֽ דֻּׁשָתֶ ָך, עֲ ֵ שה למַ ֽעַ ן .third is the way of sensing nullify their schemes . ִ י הְ י ּו ְ ל רָ צ ֹו ן May the words ֹו ֽ רָתֶ ָך. למַ ֽעַ ן יֵחָ ל צון י ֽ דִידֶ יָך, הׁש הִֽיעָ ימִ ינָך וַ עֲ 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 אִמְ ֵ רי פִי והֶגְ יון לִ ִ בי 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 יַעֲ ֶ שה ָ שלום עָ לֵ ֽינו 40:26) Some have the custom of taking three steps backward and bowing at the A prayer of . זַ ֵ כּֽ ִ ני Grant ועַ ל כׇל־יִ ְשרָאֵ ל ]ועַ ל ׇ כל־יׁשבֵ י ֵ תבֵל[, 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, trans- lated by Jules Harlow. ב .We shall do and we shall to all Israel [and to all who dwell on earth]. And we say: Amen“ זַ ֵ ֽ כנִ י ל שִמְחָ ה וחֵ רות ֶ של ַש ָ בת, לִטְ ֹעם טַַֽעַ ם ֽ ֹענֶ ג ַש ָ בת (hear.” (Exodus 24:7 בֶאֱמֶ ת. זַ ֵ כֽנִ י ֶשלֹא יַעֲ לֶה עַ ל לִ בִי 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 ֹקֽדֶ ש. ַש ֵ מֽחַ נֶ ֽפֶ ש מ ש ֽ ָרתֶ ָך, כִי אֵ לֶ ֽיָך אֲ דֹנָי נַפְ שִי אֶ ָ שא. to the main aspects of religious existence: wor- taste its delights. May my heart not be weighed down by עׇזְ ֵ רֽנִי להַרְ ֹות בתַעֲ נוגֵ י ַש ָ בת, ולְהַמְ ִ שיְך הַ שִמְחָ 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 אִמְ ֵ רי פִי והֶגְ יון לִ ִ בי 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 יַעֲ ֶ 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 כׇל־יִ ְשרָאֵ ל ]ועַ ל ׇ כל־יׁשבֵ י ֵ תבֵל[, 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.For restricted use only: March-April 2020. Otherwise, we continue with Kaddish Shalem on page 203. An individual praying without a minyan may turn to Ein Keiloheinu, page 204. Do not copy, sell, or distribute

192 מוסף לשבת · עמידה shabbat · musaf service · the amidah 192 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 יִתְ גַּדַ ל ויִתְקַּדַ ש שמֵ ה רַ ָ בא, בעָ למָא ּדִ י ברָ א, כִרְ עותֵ ה, Just as the Divine suffuses cludes a plea, omitted from ויַ מְ לִ יְך מַ לְ כותֵ ה 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 יִ שְרָאֵ ל, בַעֲ גָלָ א ובִזְמַן קָ רִ 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 שמֵ ה רַ בָא מ בָ רַ ְך לעָ לַ ם ולְעָ למֵי עָ למַ ָיא. .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 תְ ָ ברַ ְך ו יִ ְש ַת ַ בח ו יִ תְ ָ פאַ ר ו יִ תְ ר ו מַ ם ו יִ תְ נַ ֵ שא :existence. Leader ויִתְהַ ָ ּדר ויִתְעַ לֶה ויִתְהַ ָ לל שמֵ ה ּדקֻדְ ָ 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 אונֶחָמָתָ ּ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 תִתְקַ בַל צ לות הון ובָ עות הון ּד כׇל־יִ שְרָ אֵל קְׇדָם אֲ בוהון .human beings. gratitude or consolation ever spoken in the world Let that which has these And we say: Amen. ּדִ י בִ ְש מַ ָ ּ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  שלָמָא רַ בָא מִ ן מַ שּיָ א, וחַ ִ ּיים עָ לֵ ֽינו ועַ ל ׇ כל־יִ ְ שרָאֵ 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 יַעֲ ֶ שה ָ שלום עָ לֵ ֽינו .and lasting peace. And we say: Amen ועַ ל כׇל־יִ ְשרָאֵ ל ]ועַ ל ׇ כל־יׁשבֵ י ֵ תבֵל[, 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.

For restricted use only: March-April 2020. Do not copy, sell, or distribute

203 מוסף לשבת ויום טוב · עמידה shabbat and festivals · musaf service · the amidah 203 סיום התפילה Concluding Prayers

Ein Keiloheinu: None Compares to our This .אֵ ין �כֵּ אלֹהֵ ֽ י וּנ� god 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 ֹטֽרֶת הַ ּסַמִּ 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 rem- nant 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 : 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 ֹעז לעַ מּוֹ יִתֵּ ן, יהוה י בָרְֵך אֶ ת־עַמּוֹ בַ ָ ּׁ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 כ ָבּל־� ַ נֽיִ ך לִמכּ וּודֵ 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. :165. This verse . שׁ ָ �ל וֹ�ם רָ ב לְ אֹהֲ ֵ בי וֹת�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 walls 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 grantFor God’s restricted FORuse THE SAKE OFonly: MY BROTHERS . March-April. . FOR THE SAKE OF the house of adonai 2020 Psalm 122:8–9. These verses seek the peace and welfare of Jerusalem. people peace. .Psalm 29:11 .יהוה עֹז לְעַ מכּ וֹו יִ תֵּ �ן May god grant strength to God’s people In some congregations, the service continues with Kaddish D’Rabbanan, page 111. Do not copy, sell, or distribute

204 מוסף לשבת ויום טוב · סיום התפילה shabbat and festivals · musaf service · concluding prayers 204 Since the . עָ לֵ ֽ י � וּו I 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 בַּ ּׁשָמַ ֽ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“) ו יָדַעְתָּ ֽ הַ ּיוֹם 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 כִּ י יהוה הוּא הָאֱֹלהִ ים בַּ ּׁשָמַ ֽ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 .וַאֲ נַחְ וּנ� �כּ וֹ�רְעִ ים And 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 For restricted use only:the bowing March-April that takes place in the service, and so2020. 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 ָ ֽ� הַ יּ� וֹ�distributeם Do not copy, sell,KNOW THISor DAY

205 מוסף לשבת ויום טוב · סיום התפילה shabbat and festivals · musaf service · concluding prayers 205 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, ְל ַת ֵ קּ�ן that 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 עוֹלָ ם 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 תִּ ָ ּׁ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 יִכְ  רעוּ 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 בַּ ּיוֹם 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 For restricted use only: March-April 2020. Do not copy, sell, or distribute

206 מוסף לשבת ויום טוב · סיום התפילה shabbat and festivals · musaf service · concluding prayers 206 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 ויִתְקַ ּדַשׁ 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 בּחַ ֵ ּ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 וּבְחַ ּיֵי ד כׇ ל־בֵּ ית יִשְׂרָאֵ ל, :chanted words that, until Congregation and mourners בַּעֲ גָלָ א וּבִזְמַ ן 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. ויִתְהַ ַ ּדר ויִתְעַ לֶּה ויִתְ הַ 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 ו נֶחָמָתָ 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 ַ רבָּ ֽא מִן שׁמַ ּיָֽא וחַ ִ ּ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 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; For restricted use only: March-April 2020. others conclude with other Shabbat songs (see pages 212 and 82–85). Do not copy, sell, or distribute

207 מוסף לשבת ויום טוב · סיום התפילה shabbat and festivals · musaf service · concluding prayers 207 ׁ ִ 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 ָכּ ב ֹו ד by its first two words, Anim ִ שיר הַ ָ כבוד: אַ נְעִ ים זמִ ירות 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 נַפְ ִ 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 נַפְ שִי חָמדָ הצֵ בל יָדֶ ֽ ָך, לָדַ ֽעַ ׇ ת כל־רָזסֹודֶ ֽ ָך. ,My soul longs to live in the shadow of Your hand Ashkenaz, the 13th-century מִּדֵי דַ ברִ י בִכְ בו ֽ דֶ ָך, הומֶ ה לִ ִיב לאֶ ּדו ֽ דֶ יָך. that I might learn the secrets of Your mysterious being. German pietist move- ment. The poem asserts עַ ל כֵן אֲדַ ֵ בר בָך נִכְ ָ בדֹות, ו שִמְָך אֲ כַ ֵ בד ב ִ שירֵ י י ִ דידֹות. ,Even before speaking any words describing Your glory already my heart sings of Your love. that human beings cannot grasp God’s mysterious אֲ סַ פרָ ה כ ב ד וָך וֹלא ראִ יתִֽ יָך, אֲדַ מָך אֲ כַ ָךנ וֹלא ידַעְ ִֽ תיָך. nature, but that prophetic ביַ דנבִיאֶ ֽ 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 דֻ לָת ָך וגְ בו ֽ רָתֶ ָך ִכ ֽנו לתֽ ֹקֶ ף פעֻ ל ֽ ָ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 ֽמ ו ת ָךאֹו וֹלא כפִ י יֶ ְ שָך, וַ ַי ְ שוֽ וָך לפִי מַעֲֶ ֽשיָך. .I imagine You, I describe You, but I know You not the Divine. Many of these הִ מְ ִ שילֽ וָך  ברוב חֶ זְ יונות, הִ נָך 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 וֶַיחֱ זו בָך זִקְ נָ ה ובַחֲ רות, ׂשְעַ ר ֹרא  שָך ב ֵ שיבָה ו שַחֲ רות. Your greatness and Your power Hasidei Ashkenaz. For in- stance, 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 חָבַ ש ֽ כֹובַ ע י ּועָ 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 וזְרֹֽועַ קׇדְ שֹו. .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 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 . ִבּ ְכ ב ֹ ו דֶ ֽ ָך Your 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 . ִכּ ּנ ּו ְל ֽת ֹ קֶ ף ּ ְ פעֻ ָ ּ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 . הִ ְ ּנָך אֶ חָ ד You 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 ִ ז קְ ָ 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, March-April the Hebrew means “youthful.” However, 2020. the word also contains . וְ ׁ ַ שחֲ ר ּו ת :k’ish milh|.|amot yadav lo rav. For restrictedthe primeuse of youth only 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 . ֽ כּ ֹו ַ בע ְי ׁ ש ּו עָ ה a victory helmet Do notlike copy, a coat of mail, with sell, a helmet of victory or on God’sdistribute head” (59:17).

208 מוסף לשבת ויום טוב · סיום התפילה shabbat and festivals · musaf service · concluding prayers 208 טַ ְ ל לֵ י Your curls are full of drops of light, drops of light Here the poet . ֹאו ֹרות טַ ללֵ י אורות ֹראֹו נִ מְ לָא, ק וֻ ּצותָ יו רסִֽיסֵ י לָֽיְלָ ה. -changes imagery and be יִתְ פָאֵ ר ִ בי כִי חָפֵ ץ אב ִי,יִהְ ו הויֶה לִי לַעֲטֶ ֽרֶ ת צ בִ 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 ַ ל עֲ טֶ ֽ רֶ ת crown of glory ו חַק עַל מֵ ֽצַ ח  כבוד שֵם קׇדְ ֹו. ,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 פְאָרָה, אֻ ָ מתֹו לֹו עִ טרָה 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 ַ תלְ ַת ִ לים  שחורות. The locks on God’s head are and readiness. In this and in ,verses below (tifarah נוֵה twoהַּצֶ ֽדֶ ק צבִ יתִ פְאַרְ ּתֹו,עֲ יַלֶה ּנָא עַ ל ֹראש שִמְ חָ תֹו. .a youth’s long black curls the height of glory”), the“ ס גֻ ָ 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 ים נָאָם שעֲטֶ ֽרֶ ת עִ ּנדָם, מֵאֲֶ 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 ָ עלָ יו, וקָ רוב אֵ לַ י בקׇרְ אִי אֵ לָ יו. ,a royal wreath of beauty and glory וְ חַ ק forehead inscribed צַ ח 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  תפִ ִ לין הֶרְ אָ 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 בעַ מֹו עֲ נָוִ ים יפָאֵ ר, יֹו ֵב שּתהִ ּלֹות ָ בם להִתְ פָאֵ 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 ing insignia. .(This is the way the male lover is depicted in the Song of Songs (5:11 .ּתַלְּתַּלִים ׁש ְֹחו ֹרות as 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 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 horos 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 אָ ד ֹ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 .(only:. Moses is said to March-Aprilbe the most humble of all human beings 2020. (Numbers 12:3לֶ עָ ָ נו For restrictedhumble use Moses Do not copy, sell, or distribute

209 מוסף לשבת ויום טוב · סיום התפילה shabbat and festivals · musaf service · concluding prayers 209 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 ֹרא שּד בָרָך אֱמֶ ת קורֵא מֵ ֹראש, The poet is quoting . אֱ מֶ ת ּדור וָ ד רו םעַ ּדורֶ ְ ָ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 ִירַ ימֹון שנָא עָ לֶ ֽיָך, ורִ יּנָתִ רַבּתִקְ אֵ לֶ ֽיָך. .and let my prayers reach You of Your teaching is truth.” See above, page 117, at the) ּת הִ לָתִ י תהִ י ל ֹראשָך עֲטֶ ֽרֶ ת, ותְ פִ לָתִ י ִתֹון קטֽ ֹרֶ ת. ,May my songs be a crown on Your head psalm for Shavuot.) The ּתִיקַ ר ִ שירַת רָ ש עֵ בינֶ ֽיָך, כַּׁשִ יר י ַ ׁשר עַל קׇרְָנֶ בֽיָך. .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 מַ ְ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 genera- tion. Also, the last letters ובְבִרְ כָתִ י ת נַעֲ נַע לִ י ֹרא ,ש ו אֹותָ ה חקַ ל ָך כִבְ שָמִ ים ֹראש. ,Take account of my praise, Sustainer of the first three words יֶעֱרַ ב נָ א ִ ש ִייח עָ לֶ ֽיָך, כִי נַפְ ִ שי תַ ֲ ע ֹרג 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 הַ גדֻ לָה והַ  גבורָ ה והַ ִ תפְאֶ ֽרֶ ת והַ ֵ 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 ובָ ָ אֽרֶ ץ, ל ָך יהוה הַ מַמְ לָכָ ה, the letter reish and seems והַ מִתְ נַ ֵ שא ל ֹכל ל ֹראש. .for my soul thirsts for You to introduce a thought not otherwise developed in ◀ מִ י ימַ ֵ לל  גבורות יהוה, יַ שְמִֽיעַ ׇ כל־תהִ ָ 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 :2: “Take . קְ טֽ ֹ רֶ ת ?Who can tell of ADONAI’s power ▶ Who can proclaim all of God’s praises? my prayer as an . . .” -A reference to an anthro . ְת ַ נעֲ ַ 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 . ַ נפְ ׁ ִ שי ַ תעֲ ר ֹ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-, 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. .Psalm2020. 106:2 . מִ י ְ י מַ ֵ ּלל For restricted use only: March-AprilWho can tell Do not copy, sell, or distribute

210 מוסף לשבת ויום טוב · סיום התפילה shabbat and festivals · musaf service · concluding prayers 210 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 נַעֲ שָׂ ה בחֶפְ צוֹ ֹכּל, אֲ זַי מֶ ֽלְֶך שׁ מוֹ נִקְרָ א. ;eternally God reigned alone of evening services, in both ואַחֲ ֵ רי כִּכְ לוֹת הַ ֹכּל, לבַ וֹ ּדיִמְ ֹלְך נוֹרָ א. but only with creation done the Ashkenazic and Seph- ardic . (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 נִ ּסִי 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 conclu- sion, the poem changes ועִ ם רוּחִ י גּוִ ּיָתִ 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.

For restricted use only: March-April 2020. Do not copy, sell, or distribute

211 מוסף לשבת ויום טוב · סיום התפילה shabbat and festivals · musaf service · concluding prayers 211 This . י וֹ� ם שׁ ַ � ָ בּ� � וֹו ן 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 כּ ֵ רֽיחַ 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 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 לשׇׁ מְ 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 לַ ּיָעֵ 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 הַ  ּׁ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 .וְאַ �מֵּ ץ �כּ ֹֽחַ apply all your strength 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 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 נָע כַּ ּצֹאן 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 וּשְׁ בוּעָ 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 . . . For restricted use only: March-Aprilthat they will not2020. be destroyed.

212 מוסף לשבת · עמידהshabbat · musaf service · the amidah Do not copy, sell, or distribute 212

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