ב"ה יזכור Yizkor Table of Contents
What is Yizkor...... 3 How to Yizkor...... 4 Life Never Ends...... 5 My First Yizkor...... 6 Opening Prayers...... 9 – 12 Prayer for The Six Million...... 13 Prayer for Soldiers of the IDF...... 14 Prayer for the Victims of Terror...... 15 Yizkor Prayer for Father, Mother and Relatives...... 17 – 21 Kel Molei Rachamim...... 22 – 24 Av Harachamim for Jewish Martyrs...... 25 What is Yizkor? | 3
What is Yizkor? Yizkor, in Hebrew, means "Remember." It is not only the first word of the prayer, it also represents its overall theme. Memory is transcendence.
We are creatures blessed with memory. We can transcend not only time, but space, and even the boundaries of the physical world.
In this prayer, we implore G-d to remember the souls of our rela- tives and friends that have passed on.
When we recite Yizkor, we renew and strengthen the connection between us and our loved ones, bringing merit to the departed souls, elevating them in their celestial homes.
With the memory of our loved ones, we break through the barrier between the physical world in which we dwell and the spiritual one to which they have ascended. As we connect to them through our memory of them here in this world, so do they connect to us by remembering us from their world.
We achieve this by living in the way which G-d wants, abiding by Torah and performing Mitzvot. There is a principle of Jewish life that we the living can bring merit to those who have passed. The formal expression of this merit is accomplished by prayer to G-d and by contributions to charity, something that the departed can no longer do.
When we give charity on their behalf, their souls ascend yet higher with that merit. And they then provide to you guidance and blessing, much more than they were able to from within this world. 4 | Chabad Malvern
How to Yizkor When? Yizkor is recited after the morning Torah reading on Yom Kippur, on the last day of Passover and Shavuot, and on Shemini Atzeret. It is recited on these days even if they fall on Shabbat.
Where? Yizkor should be recited at synagogue. If one cannot pos- sibly attend these services because of illness, or because there is no minyan, one may recite yizkor privately at home, although it is preferable to recite it at a public synagogue service.
Who? It is customary for those with both parents alive to leave the synagogue during the Yizkor service. A mourner during the first year remains in the synagogue, but does not recite the Yizkor.
How? There are 4 Parts. The prefatory verses, followed by the “Yizkor” prayer in which the names are recited and the pledge to charity is made. “Kel Malei Rachamim” is then recited privately and the prayer of “Av Harachamim” is recited aloud.
The name should be recited in Hebrew, giving both the name of the deceased and the name of the deceased’s mother, for ex- ample, Shmu’el ben Channah. The bereaved should learn and remember these names. If they are absolutely not ascertainable, the English names may be used.
In addition to reciting Yizkor for one’s parents, one may recite Yizkor for any Jew who has passed on, including relatives and friends. What is Yizkor? | 5
Life Never Ends Translation of a letter from the Rebbe, Rabbi Menachem M. Schneerson to a war widow in Israel
“And Jacob finished commanding his sons, and he gathered up his feet into the bed, and expired, and was gathered unto his people.” (Genesis 49:33)
The Torah does not state “he died,” and the sages declared, “Our father Jacob did not die... just as his children are alive, so is he alive.”
What forms the basis for the love and communion between two dear friends, between husband and wife or between children and their parents? Not the physical body, which is flesh and bones and guts, but the characteristics of the spirit, the true essence of man. It is only that man communicates with his fellow through the body and its limbs. Through his eyes, ears, hands, organs of speech, etc., man gives expression to his thoughts, feelings, and the characteristics of his spirit, and (obviously) it is they, not the bodily tools of expression, that constitute his true essence and being.
It follows that in the World of Truth (the spiritual hereafter) the soul of the departed has particularly great pleasure on seeing the members of his family recover from the tragedy, come to them- selves, make every effort to set their lives in good order, and act as an inspiration and encouragement to others.
A bullet, a shell-fragment or a sickness can damage the body, but they cannot hurt or affect the soul. They can cause death, but death is only a separation between body and soul. The soul con- tinues to live (eternally); it continues to have a connection with the family, especially with those who were especially dear and beloved. It shares in their distress, and rejoices at every joyous event in the family. It is only that the members of the family, liv- ing in this earthly world, cannot see the soul’s reaction with their 6 | Chabad Malvern
flesh-and-blood eyes, nor can they touch it or feel it with their hands--for the physical connection has been broken.
The soul of the departed derives especial satisfaction from seeing his children being reared in the proper Torah-spirit, free of any feelings of despair or depression, G-d forbid, but rather (as the traditional expression goes) ‘...to raise them to Torah, to matri- mony and to good deeds.’
My First Yizkor Article by Rabbi YY Jacobson
For the first 33 years of my life I was lucky enough to be expelled from the synagogue during yizkor services, when congregants pray for the souls of loved ones who have passed on and those with both parents alive leave the synagogue.
I never probed the reason for this custom. As a child, even as an adult, I was happy to be legally expelled from the synagogue, to catch a fresh breath of air and enjoy a schmooze with a fellow yizkor-evacuee. As children, it often meant that my friends and I could return an hour or two later without our fathers getting angry.
All of that changed this year for me. My father, a pioneer of the Yiddish press in America, died at 70. Two weeks later came the holiday of Shavuot, when we commemorate the giving of the Torah. It is also a day when synagogues throughout the world hold yizkor services. Synagogues are often noisy. The synagogue I attended for that holiday and yizkor service was small, but particularly diverse, opinionated and loud. One hundred people filled this humble, 60-year-old synagogue in Brooklyn, and at every pause in the prayers they were engaged in vibrant conversa- tion and debate. As the congregation was finishing the reading of the Torah, the arguments--typical Jewish arguments--reached a crescendo. In one corner, a fierce debate ensued about Israel’s policies In another corner, an item of religious law was being What is Yizkor? | 7 heatedly argued. Children were kvetching, older men were get- ting annoyed. Others were attempting to concentrate on their prayers with closed eyes and open hearts.
Then came time for yizkor. More than half the people in the synagogue left. The sacred Torah scroll was brought to the centre of the room. One of the worshippers made sure that all who had to leave left and that the door was solidly shut so no one could enter. He then gave a knock on the table to signify that the yizkor service would now begin.
Suddenly, an eerie silence filled the room. A vibrant space, just moments ago pulsating with social zest and heated debate, was transformed. A sense of mystery, awe and dormant pain surfaced. You could cut the rawness of the emotions with a knife. Some- thing profoundly authentic united all those standing in the room.
My heart shifted to my late father, whom I loved and adored so deeply. My flow of tears found solace in the knowledge that his was a life well lived. My dad was a man who utilized his journalis- tic wisdom and skills to become a voice for causes others left be- hind; he was a man of conviction, and a truly original personality, one hell of a guy. I recalled my father’s last hours and the dignity with which he departed on his final journey. And I wept for my children who would not have the privilege to know the unique grandfather they had.
I lifted my eyes and gazed around at the people in the room. Near me stood a young man, my age, who lost his mother at the tender age of 5. Life without yizkor was inconceivable to him. Near him, stood others who lost parents in their teens or in college and needed to struggle to fill the unfillable void. Then there were the older men, in their 70s and 80s, whose parents perished more than six decades earlier in Stalin’s gulag or Hitler’s crematori- ums. They are in a class of their own. Then, of course, there were the majority of middle-aged worshippers who at some point in their lives were forced to confront the reality of loss.
A strange oneness pervaded all of us standing in that room during yizkor. The connection did not need to be articulated in 8 | Chabad Malvern
words; you could see it when you peered into the eyes of the per- son standing near you. It took me some time till I put my finger on what that connection consisted of: A piece of each of us was not to be found any longer in this world. An integral part of each of our hearts was elsewhere.
I understood why for 33 years I was asked to leave the synagogue during yizkor. Life for those who stay behind in the synagogue has a very different meaning, one that cannot be shared by those who have not seen the earth close up on a loved one.
This Yom Kippur I will again stand in the synagogue during yizkor. I will think of my Dad, which will make me both laugh and cry at the same time. I will ask him to look out for me and my family. And I will pray that I merit to internalize my beloved father’s zest for life and for truth. Preface To Yizkor | 9
Preface to Yizkor TRANSLATION “G-d, what is Man that You recognize him? The son of a frail hu- man, that you reckon with him? Man is like a breath, his days are like a fleeting shadow. In the morning it blossoms and is rejuvenated, by evening it is cut down and brittle. According to the count of our days, so may You teach us; then we shall acquire a heart of wisdom. Safeguard the perfect and watch the upright, for the destiny of that man is peace. But G-d will redeem my soul from the grip of the lower world, for He will take me, Selah! My flesh and my heart yearn - Rock of my heart, and my portion is G-d, forever. Then the dust returns to the ground, as it was, and the spirit re- turns to G-d Who gave it. 10 | Chabad Malvern TRANSLITERATION “Ado-nai, mah Adam vatayda-ayhu, ben enosh vat’chash’vayhu? Adam la-hevel damah, yamav k’tzayl ovayr. Baboker yatzitz v’chalaf, la-erev y’molayl v’yavaysh. Limnot yamaynu kayn hoda, v’novi l’vav choch-mah Sh’mor tam ur’ay yashar, ki acharit l’ish shalom. Ach E-lohim yif-de nafshi mi-yad sh’ol, ki yikachayni, selah! Kalah sh’ayri ulvavi, tzur l’vavi v’chelki E-lohim l’olam. V’yashov he-afar al ha-aretz k’she-ha-yah, v’haru-ach tashuv el Ha-E-lohim asher n’tanah.” Preface To Yizkor | 11 א תּ ְפִלּ ָה, לְמֹשׁ ֶה אִישׁ -הָאֱלֹהִים: אֲדֹנָי--מָעוֹן אַתּ ָה, הָיִיתָ לּ ָנוּ; בּ ְדֹר וָדֹר. ב בּ ְטֶרֶם, הָרִים יֻלּ ָדוּ- וַתּ ְחוֹלֵל אֶרֶץ וְתֵבֵל; וּמֵעוֹלָם עַד-עוֹלָם, אַתּ ָה אֵל. ג תּ ָשׁ ֵב אֱנוֹשׁ , עַד-דּ ַכּ ָא; וַתּ ֹאמֶר, שׁ וּבוּ בְנֵי-אָדָם. ד כּ ִי אֶלֶף שׁ ָנִים, בּ ְעֵינֶיךָ- כּ ְיוֹם אֶתְמוֹל, כּ ִי יַעֲבֹר; וְאַשׁ ְמוּרָה בַלּ ָיְלָה. ה זְרַמְתּ ָם, שׁ ֵנָה יִהְיוּ; בּ ַבּ ֹקֶר, כּ ֶחָצִיר יַחֲלֹף. ו בּ ַבּ ֹקֶר, יָצִיץ וְחָלָף; לָעֶרֶב, יְמוֹלֵל וְיָבֵשׁ . ז כּ ִי-כָלִינוּ בְאַפּ ֶךָ; וּבַחֲמָתְךָ נִבְהָלְנוּ. ח שת )שׁ ַתּ ָה( עֲוֹנֹתֵינוּ לְנֶגְדּ ֶךָ; עֲלֻמֵנוּ, לִמְאוֹר פּ ָנֶיךָ. ט כּ ִי כָל-יָמֵינוּ, פּ ָנוּ בְעֶבְרָתֶךָ; כּ ִלּ ִינוּ שׁ ָנֵינוּ כְמוֹ-הֶגֶה. י יְמֵי-שׁ ְנוֹתֵינוּ בָהֶם שׁ ִבְעִים שׁ ָנָה, וְאִם בּ ִגְבוּרֹת שׁ ְמוֹנִים שׁ ָנָה- וְרָהְבּ ָם, עָמָל וָאָוֶן: כּ ִי-גָז חִישׁ , וַנּ ָעֻפָה. יא מִי-יוֹדֵעַ, עֹז אַפּ ֶךָ; וּכְיִרְאָתְךָ, עֶבְרָתֶךָ. יב לִמְנוֹת יָמֵינוּ, כּ ֵן הוֹדַע; וְנָבִא, לְבַב חָכְמָה. יג שׁ וּבָה יְהוָה, עַד-מָתָי; וְהִנּ ָחֵם, עַל-עֲבָדֶיךָ. יד שַׂבּ ְעֵנוּ בַבּ ֹקֶר חַסְדּ ֶךָ; וּנְרַנּ ְנָה וְנִשְׂמְחָה, בּ ְכָל-יָמֵינוּ. טו שַׂמּ ְחֵנוּ, כּ ִימוֹת עִנּ ִיתָנוּ: שׁ ְנוֹת, רָאִינוּ רָעָה. טז יֵרָאֶה אֶל-עֲבָדֶיךָ פָעֳלֶךָ; וַהֲדָרְךָ, עַל-בּ ְנֵיהֶם. יז וִיהִי, נֹעַם אֲדֹנָי אֱלֹהֵינוּ- עָלֵינוּ: וּמַעֲשֵׂה יָדֵינוּ, כּ וֹנְנָה עָלֵינוּ; וּמַעֲשֵׂה יָדֵינוּ, כּ וֹנְנֵהוּ. TRANSLATION You who dwells in the shelter of the Most High, who abides in the shadow of the Omnipotent. I say of the Lord who is my refuge and my stronghold, my God in whom I trust, that He will save you from the ensnaring trap, from the destructive pestilence. He will cover you with His pinions and you will find refuge under His wings; His truth is a shield and an armour. You will not fear the terror of the night, nor the arrow that flies by day; the pestilence that prowls in the darkness, nor the destruction that ravages at noon. A thousand 12 | Chabad Malvern may fall at your [left] side, and ten thousand at your right, but it shall not reach you. You need only look with your eyes, and you will see the retribution of the wicked. Because you [have said,] “The Lord is my shelter,” and you have made the Most High your hav- en, no evil will befall you, no plague will come near your tent. For He will instruct His angels in your behalf, to guard you in all your ways. They will carry you in their hands, lest you injure your foot upon a rock. You will tread upon the lion and the viper; you will trample upon the young lion and the serpent. Because he desires Me, I will deliver him; I will fortify him, for he knows My Name. When he calls on Me, I will answer him; I am with him in distress. I will deliver him and honour him. I will satiate him with long life, and show him My deliverance. TRANSLITERATION Yoshayv b’sayter elyon, b’tzayl Sha-dai yitlonan. Omar Lado-nay machsi umtzudati, E-lohai evtach bo. Ki hu yatzil’cha mipach yakush, mi-dever havot. B’evrato yasech lach, V’tachat k’nafav techse, tzinah v’sochayrah amito. Lo tira mipachad laylah, maychaytz ya-uf yomam. Mi-dever ba-ofel yahaloch, miketev yashud tzohora-yim. Yipol mitzid’cha elef, ur’vavah miminecha, aylecha lo yigash. Rak b’aynecha tabit, v’shilumat r’sha-im tir-eh. Ki atah Ado-nay machsi, elyon samta m’onecha. Lo t’une aylecha ra-ah, v’nega lo yikrav b’oholecha. Ki mal-achav y’tza-ve lach, lishmorcha b’chol d’rachecha. Al kapa-yim yiso-uncha, pen tigof ba-even raglecha. Al shachal vofeten tidroch, tirmos k’fir v’tanin. Ki vi chashak va-afal’tayhu, asag’vayhu ki yada sh’mi. Yikra-ayni v’e-enayhu, imo anochi v’tzarah, achal’tzayhu va- achab’dayhu. Orech yamim asbi-a yhu, v’ar-ayhu bishu-ati. omim asbi-ayhu, v’ar-ayhu bishu-ati.” Preface To Yizkor | 13 TRANSLATION G-d full of mercy who dwells on high Protector of widows and fa- ther for the fatherless Please be not silent and show no restraint on behalf of the Jewish blood that has been spilled like water. But grant perfect rest on the wings of Your Divine Presence In the lofty abode of the holy, pure and valiant who shine as the brightness of the heavens to the souls of our brothers and sisters - Six million Jewish men, women and children, Who were put to death, slaugh- tered, burned, starved, buried alive, Or who suffered other forms of unnatural death at the hands of the accursed Nazis and their as- sociates - may their name be wiped out! In Auschwitz, Treblinka, Maydanek, Malthausen and in other death camps in Europe And who gave up their lives in order to Sanctify G-d’s name. Because we are at one with their memory and we pray for the elevation of their souls Their resting place shall be in the Garden of Eden. Therefore, shall the Master of mercy care for them under the protection of His wings for all time And bind their souls in the bond of everlast- ing life. O Earth! Do not conceal their blood and let there not be a resting place for their cry In their merit shall the remnant of Israel return to its rightful place And as for the holy ones, their righteous- ness shall be in front of the L-rd as an everlasting memory They will come in peace and will rest in peace They will meet their right- ful destiny at the end of days and let us say Amen. 14 | Chabad Malvern TRANSLITERATION E-l malei rachamim, shochayn bam’romim, ham-tzay m’nucha n’chona al kanfay Hash’china, b’ma-alot k’doshim ut-horim k’zo-har haraki-a mazhirim, et nishmot hak’doshim v’hat’horim she-hum’tu v’she-nehergu v’she-nishchatu v’she-nisr’fu v’she- nitb’u v’she-nechn’ku al kidush Ha-Shaym ba-avur sheb’li neder etayn tz’dakah b’ad hazkarat nishmotayhem. B’Gan Ayden t’hay m’nuchatam; la-chayn Ba-al Harachamim yas-tiraym b’sayter k’nafav l’olamim, v’yitz-ror bitz-ror hacha- yim et nishmotay-hem, Ado-nay Hu na-chalatam, v’yanuchu b’shalom al mishk’votay-hem.V’nomar: Amayn. TRANSLATION O G-d, full of mercy, Who dwells on high, grant proper rest on the wings of the Divine Presence - in the lofty levels of the holy and the pure ones, who shine like the glow of the firmament - for the souls of the martyrs of the Israel Defense Force, who gave up their lives for the Sanctification of the Name and the Conquest of the Land, Preface To Yizkor | 15 because, without making a vow, I will contribute to charity in re- membrance of their souls. May their resting place be in the Garden of Eden -therefore may the Master of Mercy shelter them in the shelter of His wings for Eternity; and may He bind their souls in the Bond of Life. Hashem is their heritage, and may they repose in peace on their resting place and let us say Amen. TRANSLITERATION E-l malei rachamim, shochayn bam’romim, ham-tzay m’nucha n’chona al kanfay Hash’china, b’ma-alot k’doshim ut-horim k’zo-har haraki-a mazhirim, et nishmot cha-yalay Tz’va Haganah L’Yisrael, asher masru nafsham al k’dushat Ha- Shaym, v›al kibush ha-Aretz, ba-avur sheb’li neder etayn tz’dakah b’ad hazkarat nishmotayhem. B’Gan Ayden t’hay m’nuchatam; la-chayn Ba-al Harachamim yas-tiraym b’sayter k’nafav l’olamim, v’yitz-ror bitz-ror hacha- yim et nishmotay-hem, Ado-nay Hu na-chalatam, v’yanuchu b’shalom al mishk’votay-hem. TRANSLATION May G-d remember the souls of the innocent victims who were murdered in sanctification of G-d’s Name in the war waged by terrorists against the People of Israel. Therefore, without making a vow, I shall give charity or do good deeds in their memory. May their place of rest be in the garden of Eden. Therefore, may the All- Merciful one shelter them with the cover of His wings forever, and bind their souls in the Bond of Life. The L-rd is their heritage, may they repose in peace on their resting places; may their merit stand on behalf of all Israel, and may they arise for their portion at the End of Days. And let us say Amen. TRANSLITERATION E-l malei rachamim, shochayn bam’romim, ham-tzay m’nucha n’chona al kanfay Hash’china, b’ma-alot k’doshim ut-horim k’zo-har haraki-a mazhirim, et nishmot hak’doshim v’hat’horim she-hum’tu v’she-nehergu v’she-nishchatu b’yad ha’mratzchim meirgunei haterror yemach shemom v’zichrom b’milchemes hakiyum shel am yisroel be’artzo ba-avur sheb’li neder etayn tz’dakah b’ad hazkarat nishmotayhem. B’Gan Ayden t’hay m’nuchatam; la-chayn Ba-al Harachamim yas-tiraym b’sayter k’nafav l’olamim, v’yitz-ror bitz-ror hacha-yim et nishmot- ay-hem, Ado-nay Hu na-chalatam, v’yanuchu b’shalom al mishk’votay-hem.V’nomar: Amayn. Yizkor Prayer | 17 THE YIZKOR PRAYER TRANSLATION May G-d remember the soul of my father, my teacher (men- tion his Hebrew name and that of his mother) who has gone to his [supernal] world, because I will — without obligat- ing myself with a vow — donate charity for his sake. In this merit, may his soul be bound up in the bond of life with the souls of Abraham, Isaac and Jacob, Sarah, Rebecca, Ra- chel and Leah, and with the other righteous men and women who are in Gan Eden; and let us say, Amen. TRANSLITERATION Yizkor E-lohim nishmat avi mori (Name of the Deceased) she- halach l’olamo, ba-avur sheb’li neder etayn tz’dakah ba-ado. Bis-char ze t’hay nafsho tz’rurah bitz-ror hacha-yim im nish- mot Avraham, Yitzchak v’Yaakov, Sarah, Rivkah, Rachel v’Lay- ah, v’im sh’ar tzadikim v’tzidkaniyot sheb’Gan Eden. V’nomar: Amayn. 18 | Chabad Malvern TRANSLATION May G-d remember the soul of my mother, my teacher (men- tion her Hebrew name and that of her mother) who has gone to her [supernal] world, because I will - without obligating myself with a vow - donate charity for her sake. In this merit, may her soul be bound up in the bond of life with the souls of Abraham, Isaac and Jacob, Sarah, Rebecca, Rachel and Leah, and with the other righteous men and women who are in Gan Eden; and let us say, Amen. TRANSLITERATION Yizkor E-lohim nishmat imi morati (Name of the Deceased) shehol’chah l’olamah, ba-avur sheb’li neder etayn tz’dakah ba- adah. Bis-char ze t’hay nafshah tz’rurah bitz-ror hachayim im nish-mot Avraham, Yitzchak v’Yaakov, Sarah, Rivkah, Rachel v’Lay-ah, v’im sh’ar tzadikim v’tzidkaniyot sheb’Gan Eden. V’nomar: Amayn. Yizkor Prayer | 19 TRANSLATION May the L-rd remember the soul of my (grandmother/aunt/ sister/daughter/wife) (name of the deceased) who has gone on to her world, because, without making a vow, I shall give to charity on her behalf. As reward for this, may her soul be bound in the Bond of Life, together with the souls of Abra- ham, Isaac, and Jacob; Sarah, Rebecca, Rachel, and Leah; and together with the other righteous men and women in the Garden of Eden. Now let us respond: Amen. TRANSLITERATION Yizkor E-lohim nishmat Z’kenti - Grandmother (name of the de- ceased) / Dodati - Aunt: (name of the deceased)/ Achoti - Sister (name of the deceased) / Biti - Daughter (name of the deceased) / Ishti - Wife (name of the deceased) / She-hol’chah l’olamah, ba-avur sheb’li neder etayn tz’dakah ba-adah. Bis-char ze t’hay nafshah tz’rurah bitz-ror hacha-yim im nish-mot Avraham, Yitzchak v’Yaakov, Sarah, Rivkah, Rachel v’Layah, v’im sh’ar tzadikim v’tzidkaniyot sheb’Gan Eden. V’nomar: Amayn. 20 | Chabad Malvern TRANSLATION May the L-rd remember the soul of my (grandfather/uncle/ brother/son/husband) (name of the deceased) who has gone on to his world, because, without making a vow, I shall give to charity on his behalf. As reward for this, may his soul be bound in the Bond of Life, together with the souls of Abra- ham, Isaac, and Jacob; Sarah, Rebecca, Rachel, and Leah; and together with the other righteous men and women in the Garden of Eden. Now let us respond: Amen. TRANSLITERATION Yizkor E-lohim nishmat Z’keini - Grandfather (name of the deceased) / Dodi - Uncle (name of the deceased) / Achi - Brother (name of the deceased)/ B’ni - Son (name of the deceased)/ Ba-ali - Husband (name of the deceased) she-halach l’olamo, ba-avur sheb’li neder etayn tz’dakah ba-ado. Bis-char ze t’hay nafshah tz’rurah bitz-ror hacha-yim im nish-mot Avraham, Yitzchak v’Yaakov, Sarah, Rivkah, Rachel v’Layah, v’im sh’ar tzadikim v’tzidkaniyot sheb’Gan Eden. V’nomar: Amayn. Yizkor Prayer | 21 TRANSLATION May the L-rd remember the souls of the holy and pure ones who were killed, murdered, slaughtered, burned, drowned, and stran- gled for the sanctification of the Name, because, without making a vow, I shall give to charity on their behalf. As reward for this, may their souls be bound in the Bond of Life, to- gether with the souls of Abraham, Isaac, and Jacob; Sarah, Rebecca, Rachel, and Leah; and together with the other righteous men and women in the Garden of Eden. Now let us respond: Amen TRANSLITERATION Yizkor E-lohim nishmot hak’doshim v’hat’horim she-hum’tu v’she-nehergu v’she-nishchatu v’shenis-rfu v’she-nit-b’u v’she- nech-nku al Kiddush Hashaym,ba-avur sheb’li neder etayn tz’dakah ba-adam. Bis-char zeti-h’yeno nafshotayhem tz’rurot bitzror hacha-yim im nishmot Avraham, Yitzchak v’Ya-akov, Sarah, Rivkah Ra- chel v’Lay-ah,v’im sh’ar tzadikim v’tzidkoniyot sheb’Gan Eden. V’nomar: Amayn. 22 | Chabad Malvern KEL MOLEI RACHAMIM )Deceased Jewish name and father’s Jewish name( שֶׁ הָלַךְ לְעוֹלָמוֹ, בַּ עֲבוּר שׁ ֶנָּדְבוֹ צְדָקָה בְּ עַד הַזְכָּ רַת נִשְׁ מָתוֹ, בְגַן עֵדֶן תְּ הֵא מְנוּחָתוֹ. לָכֵן בַּ עַל הָרַחֲמִים יַסְתִּ ירֵהוּ בְּ סֵתֶר כְּ נָפָיו לְעוֹלָמִים, וְיִצְרֹר בִּ צְרוֹר הַחַיִּים אֶת נִשְׁ מָתוֹ. יְיָ הוּא נַחֲלָתוֹ, וְיָנוּחַ עַל מִשְׁ כָּ בוֹ בְּ שָׁ לוֹם, וְנֹאמַר אָמֵן. TRANSLATION O G-d, full of compassion, Who dwells on high, grant true rest upon the wings of the Shechinah (Divine Presence), in the exalted spheres of the holy and pure, who shine as the resplendence of the firmament, to the soul of (mention his Hebrew name and that of his father) who has gone to his [supernal] world, for charity has been donated in remembrance of his soul; may his place of rest be in Gan Eden. Therefore, may the All-Merciful One shelter him with the cover of His wings forever, and bind his soul in the bond of life. The Lord is his heritage; may he rest in his rest- ing-place in peace; and let us say: Amen. Yizkor Prayer | 23 TRANSLITERATION E-l malei rachamim, shochayn bam’romim, ham-tzay m’nucha n’chona al kanfay Hash’china, b’ma-alot k’doshim ut-horim k’zo-har haraki-a mazhirim, et nishmat (Name of the Deceased) she-halach l-olamo, ba-avur sheb’li neder etayn tz’dakah b’ad hazkarat nishmato. B’gan Ayden t’hay m’nuchato; la-chayn Ba-al Harachamim yas-tiray-hu b’sayter k’nafav l’olamim, v’yitz-ror bitz-ror hacha-yim et nishmato, Ado-nay Hu na-chalato, v’yanu-ach b’shalom al mishkavo. V’nomar: Amayn. )Deceased Jewish name and father’s Jewish name( שֶׁ הָלַכה לְעוֹלָמָה, בַַֹּ עֲבוּר שֶׁ נָדְבוּ צְדָקָה בְּ עַד הַזְכָּ רַת נִשְׁ מָתָה, בְגַן עֵדֶן תְּ הֵא מְנוּחָתָה. לָכֵן בַּ עַל הָרַחֲמִים יַסְתִּ ירֵה בְּ סֵתֶר כְּ נָפָיו לְעוֹלָמִים, וְיִצְרֹר בִּ צְרוֹר הַחַיִּים אֶת נִשְׁ מָתה יְיָ הוּא נַחֲלָתה, וְתנוּחַ עַל מִשְׁ כָּ בה בְּ שָׁ לוֹם, וְנֹאמַר אָמֵן. 24 | Chabad Malvern TRANSLATION O G-d, full of compassion, Who dwells on high, grant true rest upon the wings of the Shechinah (Divine Presence), in the exalted spheres of the holy and pure, who shine as the resplendence of the firmament, to the soul of (mention her Hebrew name and that of her father) who has gone to her [supernal] world, for charity has been donated in remembrance of her soul; may her place of rest be in Gan Eden. Therefore, may the All-Merciful One shelter her with the cover of His wings forever, and bind her soul in the bond of life. The Lord is her heritage; may she rest in her resting-place in peace; and let us say: Amen. TRANSLITERATION E-l malei rachamim, shochayn bam’romim, ham-tzay m’nucha n’chona al kanfay Hash’china, b’ma-alot k’doshim ut-horim k’zo-har haraki-a mazhirim, et nishmat (Name of the Deceased) she-halcha l-olamah, ba-avur sheb’li neder etayn tz’dakah b’ad hazkarat nishmatah. B’Gan Ayden t’hay m’nuchatah; la-chayn Ba-al Harachamim yas-tire-ha b’sayter k’nafav l’olamim, v’yitz-ror bitz-ror hacha-yim et nishmatah, Ado-nay Hu na- chalatah, v’tanu-ach b’shalom al mishkavah. V’nomar: Amayn. Yizkor Prayer | 25 AV HARACHAMIM Av Harachamim (“Father [of] mercy”) is a memorial prayer for the souls of all the Jewish martyrs throughout history who sacri- ficed their lives for the sanctification of G-d’s name – meaning that they were killed because they were Jewish. This includes holocaust victims, Jewish terror victims and IDF soldiers. In this passage we make reference to verses in Tanach where G-d prom- ises to avenge the blood of those killed. It is believed to have been first instituted in Germany after the terrible massacres and destruction of Jewish communities in the Rhineland regions and other parts of Europe by the Crusaders during the first and second crusades (1096 and 1146). It first appeared in prayerbooks in 1290, it is printed in every Orthodox siddur and recited as part of the weekly Shabbat services except on ‘happy days’. The Yizkor service on Jewish holidays concludes with the Av Harachamim, which prays for the souls of all Jewish martyrs. אָב הָרַחֲמִים שׁ וכֵן מְרומִים. בְּ רַחֲמָיו הָעֲצוּמִים הוּא יִפְקוד בְּ רַחֲמִים הַחֲסִידִים וְהַיְשָׁ רִים וְהַתְּ מִימִים. קְהִלּ ות הַקּ דֶשׁ שֶׁ מָּ סְרוּ נַפְשָׁ ם עַל קְדֻשַּׁ ת הַשֵּׁ ם. הַנֶּאֱהָבִים וְהַנְּעִימִים בְּ חַיֵּיהֶם וּבְמותָם לא נִפְרָדוּ. מִנְּשָׁ רִים קַלּוּ וּמֵאֲרָיות גָּ בֵרוּ לַעֲשׂות רְצון קונָם וְחֵפֶץ צוּרָם. יִזְכְּ רֵם אֱלהֵינוּ לְטובָה עִם שְׁ אָר צַדִּ יקֵי עולָם. וְיִנְקום נִקְמַת דַּ ם עֲבָדָיו הַשָּׁ פוּךְ. כַּ כָּתוּב בְּ תורַת משֶׁ ה אִישׁ הָאֱלהִים. הַרְנִינוּ גויִם עַמּ ו כִּ י דַם עֲבָדָיו יִקּ ום וְנָקָם יָשִׁ יב לְצָרָיו וְכִפֶּ ר אַדְמָתו עַמּ ו: וְעַל יְדֵי עֲבָדֶיךָ הַנְּבִיאִים כָּתוּב לֵאמר. וְנִקֵּ יתִי דָּ מָם לא נִקֵּ יתִי וַיהוָה שׁ כֵן בְּ צִיּון: וּבְכִתְבֵי הַקּ דֶשׁ נֶאֱמַר לָמָּ ה יאמְרוּ הַגּ ויִם אַיֵּה אֱלהֵיהֶם. יִוָּדַע בַּגּ ויִם לְעֵינֵינוּ נִקְמַת דַּ ם עֲבָדֶיךָ הַשָּׁ פוּךְ: וְאומֵר, כִּ י דורֵשׁ דָּ מִים אותָם זָכָר לא שָׁ כַח צַעֲקַת עֲנָוִים: וְאומֵר, יָדִין בַּגּ ויִם מָלֵא גְוִיּות מָחַץ ראשׁ עַל אֶרֶץ רַבָּ ה. מִנַּחַל בַּ דֶּ רֶךְ יִשְׁ תֶּ ה עַל כֵּ ן יָרִים ראשׁ : 26 | Chabad Malvern TRANSLATION May the All-Merciful Father Who dwells in the supernal heights, in His profound compassion, remember with mercy the pious, the upright and the perfect ones, the holy commu- nities who gave their lives for the sanctification of the Divine Name. They were beloved and pleasant in their lives, and [even] in their death were not parted [from Him]; they were swifter than eagles, stronger than lions to carry out the will of their Maker and the desire of their Creator. May our G-d remember them with favour together with the other righteous of the world, and avenge the spilled blood of His servants, as it is written in the Torah of Moses, the man of G-d: O nations, sing the praises of His people, for He will avenge the blood of His servants, bring retribution upon His foes, and placate His land — His people. And by Your servants the Prophets it is written as follows: I will cleanse [the nations of their wrong- doings,] but for the [shedding of Jewish] blood I will not cleanse them; the Lord dwells in Zion. And in the Holy Writings it is said: Why should the nations say, «Where is their G-d?» Let there be known among the na- tions, before our eyes, the retribution of the spilled blood of Your servants. And it is said: For the Avenger of bloodshed is mindful of them; He does not forget the cry of the down- trodden. Further it is said: He will render judgment upon the nations, and they will be filled with corpses; He will crush heads over a vast area. He will drink from the stream on the way; therefore [Israel] will hold its head high. Yizkor Prayer | 27 TRANSLITERATION Av harachamim shochen meromim, b’rachamav ha’atzumim, hu yifkod be’rachamim, ha’chasidim ve’hayesharim ve’hatemimim, kehilos ha’kodesh shemasru nafsham al kid- dush hashem, ha’ne’ehavim ve’hane’imim be’chayeyhemn u’vemosam lo nifradu. Mi’nesharim kalu u’me’arayos gaveru la’asos retzon konam ve’chefetz tzuram. Yizkereym eloheinu le’tovah im she’ar tzadikey olam, v’yinkom nikmas dam avadav ha’shafuch. Kakasuv be’toras moshe ish ha’elohim : “Harninu goyim amo ki dam avadav yikom, ve’nakom yashiv le’tzarav vechiper admaso amo.” Ve’al yeday avadecha ha’nevi’im kasuv laimor: “Ve’nikesti damam lo nikeisti va’adonai shochen b’tziyon.” U’ve’chisvay ha’kodesh ne’emar: “Lamah yomeru ha’goyim ayai eloheyhem, yivada bagoyim le’eyneynu nikmas dam avadecha ha’shafuch.” Ve’omer: Ki doresh damim oisam zachar lo shachach tza’akas anavim. Ve’omer: Yadin bagoyim maley geviyos machatz rosh al eretz raba. Minachal ba’derech yishteh al keyn yarim rosh.