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Shabbat and Festival Morning SIDDUR LEV SHALEM Copy סדור לב שלם Siddur Lev Shalem לשבת ויום טוב !"# $%&''&( & !)$(*+&,$ !"# $%&&'(')%* %++#,&*- Siddur Lev Shalem for Shabbat and Festivals Copyright © 2016 by the Rabbinical Assembly Who Gives Sight to ! As reported . ִֹּבְרכות ׁ'הַשֽ%חַר ִבְּרכוֹתֽ ַַחַרהשּׁ Blessings for a New Day the Blind We rise. We rise. in the Babylonian Talmud, When we thank God for most of the b’rakhot in this collection were originally ָבּרוּ2 ַתּאָה יהוה ֱא9 ֵֽהינוּ ֶֽלמ2ֶ ָהעוֹל.ם, ,giving sight to the blind, we Barukh atah A!"#$%, our God, sovereign of time and space express thankfulness not only recited at home as one ֲאשֶׁר .ַןתנ Bְֶלוִישּׂכ ִיבנ.ה @לַהְבִחין ֵבּין יוֹם וֵּבין ל.ֽיְל.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, acts of waking and rising ָבּרוּ2 ַתּאָה יהוה ֱא9 ֵֽהינוּ ֶֽלמ2ֶ ָהעוֹל.ם, ֶָשׁעַֽשׂנִי @בּBצְלמוֹ. insight, for our ability to be aware of the world around who made me free, (Berakhot b). Each pas- us, and for the capacity to sage extols God as we begin the day: on arising from ָבּרוּ2 ַתּאָה יהוה ֱא9 ֵֽהינוּ ֶֽלמ2ֶ ָהעוֹל.ם, ,understand ourselves and who made me a Jew sleep, on hearing the birds ֶָשׁעַֽשׂנִי ֶבּן \ בַּת חוִֹרין. ,our world. who gives sight to the blind sing, on dressing, on taking Rabbi Benjamin said: who clothes the naked, .one’s first steps, and so on ָבּרוּ2 ַתּאָה יהוה ֱא9 ֵֽהינוּ ֶֽלמ2ֶ ָהעוֹל.ם, ֶָשׁעַֽשָׂ נִי ְִארֵלישׂ. We are all blind until the Holy One enlightens our Barukh atah Adonai eloheinu melekh ha-olam, Maimonides stated: “These eyes, as the Bible records asher natan la-sekhvi vinah l’hav!in bein yom u-vein lailah. b’rakhot are without a pre- scribed order; each is to be ָבּרוּ2 ַתּאָה יהוה ֱא9 ֵֽהינוּ ֶֽלמ2ֶ ָהעוֹל.ם, פּ וֹ ֵק ֽ חַ ִעְוִרים. regarding Hagar, “And Barukh atah Adonai eloheinu melekh ha-olam, recited only on the appro- God opened her eyes and she-asani b’tzalmo. priate occasion... and not ָבּרוּ2 ַתּאָה יהוה ֱא9 ֵֽהינוּ ֶֽלמ2ֶ ָהעוֹל.ם, Bמְלִבּישׁ ֲעֻרִמּים. she saw a well” (Genesis Barukh atah Adonai eloheinu melekh ha-olam, !":"#). as part of the synagogue she-asani ben/bat !orin. —$%&%'(' )*++*, service” (Mishneh Torah, Barukh atah Adonai eloheinu melekh ha-olam, Hilkhot Tefillah :, ). Other authorities, however, beginning with the siddur of Rav Am- ram Gaon in the th 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∙a! ivrim. 2 Many commentators argue that the word barukh is not a passive verb . ָּּברוך and for the ability to stand Barukh atah Adonai eloheinu melekh ha-olam, ! 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 o-er help ings (Meir ibn Gabbai). We are a part of the . ׁאֲשֶר ַָןתנ 'ֶ ׂלַשְוִיכ ִיבנָה to those who are in physical need, and 2 to defend those who are unjustifiably natural world, responding to the morning sunlight as does all of nature. This first “bound.” The ancient rabbis com- blessing attributes understanding to the animal realm and points to humans taking mented on the verse, “You shall follow instruction from them. Adonai your God...” (Deuteronomy The language is taken from the Book of Job (:), where God responds to Job out of ".:/)—just as God is kind and loving, the whirlwind, saying: “Who placed wisdom in the most hidden places? Who gave under- so too you should be kind and loving; standing to the bird? Who is wise enough to describe the heavens?” The word used for just as God performs acts of generosity, bird is sekhvi, and the Babylonian Talmud identifies it as a rooster (Rosh Hashanah a). so should you; just as God is patient, so This blessing and the next one (“who . ׁש ֶׂעָש%ֽנִי ְֹּבַצְלמו should you be, as it is written, “You shall 6 make yourselves holy, for I, Adonai your made me free”) are versions of blessings mentioned in the Tosefta (Berakhot :) and in God, am holy” (Leviticus "#:!). the Babylonian Talmud (Mena!ot b). They have been emended in Conservative prayer- —based on 0,% +*+123&(*& 0*2456 books on the basis of manuscript fragments, found in the Cairo Genizah. -This positive formulation is the wording in the Baby . ׁש ֶׂעָש%ֽנִי ׂיִשְָארֵל 2=< ; =: =>;: 289 lonian Talmud (Mena!ot b). Said when opening the eyes. Many of these . ּפ ֹו ֵק ֽ חַ ִעְוִרים 2 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 :–). (God’s clothing of Adam and Eve (Genesis : . ַמְל ִּׁביש ֲעֻרִּמים 2 was an act of kindness exhibited to these first humans, even as they were exiled from the Garden. 103 שחרית לשבת ויום טוב · ברכות השחר · Siddur · Lev Shalem for Shabbat and Festivals 103 Copyright © 2016 by the Rabbinical Assembly 2 ָבּרוּ2 ַתּאָה יהוה ֱא9 ֵֽהינוּ ֶֽלמ2ֶ ָהעוֹל.ם, ַמִתּיר ֲאסוִּרים. ,Barukh atah A!"#$%, our who releases the bound Releasing the . ִּ מַתיר ֲּאסוִרים God, sovereign of time and space, who straightens those who are bent, fetters of wickedness, free- ing the oppressed, feeding ָבּרוּ2 ַתּאָה יהוה ֱא9 ֵֽהינוּ ֶֽלמ2ֶ ָהעוֹל.ם, וֹזקֵף @כּפוִּפים. ,who endows each and who stretches out the earth over the waters every living thing with who steadies our steps, the hungry, and providing -for the homeless are men ָבּרוּ2 ַתּאָה יהוה ֱא9 ֵֽהינוּ ֶֽלמ2ֶ ָהעוֹל.ם, unique capabilities and purpose, who has provided for all my needs, tioned by the prophet Isa- iah as acts that God desires וֹרקBע ָֽרֶָץאהעBל ַָֽיהמִּם. ,and creates me in the who strengthens the people Israel with courage of human beings (:). ָבּרוּ2 ַתּאָה יהוה ֱא9 ֵֽהינוּ ֶֽלמ2ֶ ָהעוֹל.ם, ,divine image; who crowns the people Israel with glory who grants me free will, and who gives strength to the weary. 2 ֹזוקֵף ֲ ַהֵמִּכין ְִֵידעצמֽ.בֶרג. -and the ability to exer Literally, “making . ְּּכפו ִפים .cise it, Barukh atah Adonai eloheinu melekh ha-olam, matir asurim those who are bowed down ָבּרוּ2 ַתּאָה יהוה ֱא9 ֵֽהינוּ ֶֽלמ2ֶ ָהעוֹל.ם, .and blesses me with the Barukh atah Adonai eloheinu melekh ha-olam, zokef k’fufim gift and responsibility of Barukh atah Adonai eloheinu melekh ha-olam, stand upright.” This phrase, ,as found in Psalm : ֽ ֶָשָׂהעשׁלִי כְׇׇּל־צרכִּי. .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 ָבּרוּ2 ַתּאָה יהוה ֱא9 ֵֽהינוּ ֶֽלמ2ֶ ָהעוֹל.ם, .ha-meikhin mitzadei gaver within me, blessing me God’s name is pronounced, after having bowed at the ָ אוֹזֵר ְִארֵלישׂ .ְִוּברגָהבּ ,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. 2 ָבּרוּ2 ַתּאָה יהוה ֱא9 ֵֽהינוּ ֶֽלמ2ֶ ָהעוֹל.ם, ,feel vulnerable Barukh atah Adonai eloheinu melekh ha-olam, oter yisrael b’tifarah. exposed, or ashamed; Psalm . ָ וֹעטֵר ָ ְִארֵלישׂ .ְִ@רָהאפתבּ ,Barukh atah Adonai eloheinu melekh ha-olam ֹרוקַע Hֽרֶץָאהעַל ַה Hּֽמִים who frees me from all that :. Genesis depicts dry limits or confines me, ha-noten laya∙eif ko∙a!. land being formed from ָבּרוּ2 ַתּאָה יהוה ֱא9 ֵֽהינוּ ֶֽלמ2ֶ ָהעוֹל.ם, and restores my dignity the splitting of the primal when I feel bent or .B watersוֹנֵּןתה .Bעיֵּףל ֽ ֹכּחַ . broken; Barukh atah A!"#$%, our God, sovereign of time and space, ִיִיוה who leads me back to solid : @ A prayer recorded in . ָֹרצון .ground when the world who removes sleep from my eyes and slumber from my eyelids the Babylonian Talmud ָבּרוּ2 ַתּאָה יהוה ֱא9 ֵֽהינוּ ֶֽלמ2ֶ ָהעוֹל.ם, ,shifts beneath my feet .(Berakhot b) ַהַמֲּעִביר ֵנשׁ.ה ֵֵיעמBני ְוּנוּמָהת ְֵַַ.יפּפעמע. ,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 . ָּ נִס ֹיון A ִיִיהו ָרצוֹן ִמ@לּ.פ ֶֽניZ, יהוה ֱא9 ֵֽהינוּ ֵוא9ֵיה ֲאבוֹ ֵֽתינוּ ;confused; and cling to Your mitzvot who creates me with life are many: confronting personal illness or tragic [@וִאמּוֹ ֵֽתינוּ], ֶשַׁתְּרִגּי ֵֽלנוּ @בָּתֶוֹרתZֽ, @וַד@בּ ֵֽקנוּ @בִּמְצ\ ֶֽתיneeds, and the where- do not lead us into error, or transgression, or sin, ,Z withal to meet them, nor subject us to trials or disgrace. situations, difficult ethical dilemmas, temptations that @אוBל @תִּבי ֵֽאנוּ 9א ִיֵידלֵטחְא, ו@9א ִיֵידלֲֵרָהבע @וָע\ן, ו@9א and strengthens the Do not let the inclination to evil control us, -may endanger us. In addi ִיֵידלִנ.סּיוֹן, ו@9א ִיֵידלִב.זּיוֹן, @אוBל ַתְּשֶׁלט־ ָֽבּנוּ ֵֽצֶרי ָרָעה, people Israel with the courage to embody our and distance us from people who would do us evil tion, because faith is often ,accompanied by doubt @וַהְרִחי ֵֽקנוּ ֵָדאָםמ רָע ֵָוּמבחֵר רָע. @וַד@בּ ֵֽקנוּ ֵֽצ@ֶריבּ ַהטּוֹב ;beliefs; and from friends who commit evil and even the strongest וְּבַמֲעִשׂים טוִֹבים, ו@כוֹף ֶאת־ִיְצֵֽרנוּ @ְִלַהְשֶׁתּעבּד־ל.who crowns the people spur in us the yearning to do good and to act with goodness.
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