סדור לב שלם Siddur Lev Shalem לשבת ויום טוב !"# $%&''&( & !)$(*+&,$

!"# $%&&'(')%* %++#,&*- Siddur Lev Shalem for Shabbat and Festivals Copyright © 2016 by the Rabbinical Assembly Who Gives Sight to !     As reported .בִּרְ ֹכות ׁ'הַש%ֽחַר בִּרְ כוֹת הַשַּֽׁחַר Blessings for a New Day the Blind We rise. We rise. in the Babylonian Talmud, When we thank God for most of the b’rakhot in this collection were originally בָּ רוּ2 אַתָּה יהוה אֱ 9הֵ ֽינוּ מֶֽל2ֶ הָעוֹל.ם, ,giving sight to the blind, we Barukh atah A!"#$%, our God, sovereign of time and space express thankfulness not only recited at home as one אֲשֶׁר נ.תַן לBשֶּׂכְוִי בִינ.ה ל@הַבְחִ ין בֵּ ין יוֹם וּבֵ ין 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 בָּ רוּ2 אַתָּה יהוה אֱ 9הֵ ֽינוּ מֶֽל2ֶ הָעוֹל.ם, שֶׁעָשַֽׂנִי בּ@צB לְ מוֹ. 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 בָּ רוּ2 אַתָּה יהוה אֱ 9הֵ ֽינוּ מֶֽל2ֶ הָעוֹל.ם, ,understand ourselves and who made me a Jew sleep, on hearing the birds שֶׁעָשַֽׂנִי בֶּ ן \ בַּת חוֹרִ ין. ,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 בָּ רוּ2 אַתָּה יהוה אֱ 9הֵ ֽינוּ מֶֽל2ֶ הָעוֹל.ם, שֶׁעָשַֽׂנִי יִשְׂרָאֵל. 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 בָּ רוּ2 אַתָּה יהוה אֱ 9הֵ ֽינוּ מֶֽל2ֶ הָעוֹל.ם, פּ וֹ קֵ ֽ 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. priate occasion... and not בָּ רוּ2 אַתָּה יהוה אֱ 9הֵ ֽינוּ מֶֽל2ֶ הָעוֹל.ם, מB לְבִּ ישׁ עֲרֻמִּ ים. 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 .בָּ ּרוך 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 נָתַן ' ׂלַשֶכְוִי בִינָה 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 בְּצַ לְ ֹמו 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 ׂיִשְרָאֵל 2=< ; =: =>;: 289 lonian Talmud (Mena!ot b). Said when opening the eyes. Many of these . ּפ ֹו קֵ ֽ חַ עִ וְרִ ים 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 : .מַ לְבִּ ׁיש עֲרֻמִּ ים 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    בָּ רוּ2 אַתָּה יהוה אֱ 9הֵ ֽינוּ מֶֽל2ֶ הָעוֹל.ם, מַתִּ יר אֲ סוּרִ ים. ,Barukh atah A!"#$%, our who releases the bound Releasing the . ִּ מַתיר אֲ ּסורִ ים God, sovereign of time and space, who straightens those who are bent, fetters of wickedness, free- ing the oppressed, feeding בָּ רוּ2 אַתָּה יהוה אֱ 9הֵ ֽינוּ מֶֽל2ֶ הָעוֹל.ם, זוֹקֵף כּ@ פוּפִ 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 -for the homeless are men בָּ רוּ2 אַתָּה יהוה אֱ 9הֵ ֽינוּ מֶֽל2ֶ הָעוֹל.ם, unique capabilities and purpose, who has provided for all my needs, tioned by the prophet Isa- iah as acts that God desires רוֹקBע הָאָֽרֶץ עBל הַמָּֽיִם. ,and creates me in the who strengthens the people Israel with courage of human beings (:). בָּ רוּ2 אַתָּה יהוה אֱ 9הֵ ֽינוּ מֶֽל2ֶ הָעוֹל.ם, ,divine image; who crowns the people Israel with glory who grants me free will, and who gives strength to the weary. 2   ֹזוקֵף    הַמֵּ כִ ין מִצְעֲדֵי ג.ֽבֶר. -and the ability to exer Literally, “making .כְּ ּפופִ ים .cise it, Barukh atah Adonai eloheinu melekh ha-olam, matir asurim those who are bowed down בָּ רוּ2 אַתָּה יהוה אֱ 9הֵ ֽינוּ מֶֽל2ֶ הָעוֹל.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 : שֶׁעָֽשָׂה לִי כׇּל־צׇרְכִּי. .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 בָּ רוּ2 אַתָּה יהוה אֱ 9הֵ ֽינוּ מֶֽל2ֶ הָעוֹל.ם, .ha-meikhin mitzadei gaver within me, blessing me God’s name is pronounced, after having bowed at the אוֹזֵר יִשְׂרָאֵל בִּגְבוּרָה. ,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    בָּ רוּ2 אַתָּה יהוה אֱ 9הֵ ֽינוּ מֶֽל2ֶ הָעוֹל.ם, ,feel vulnerable Barukh atah Adonai eloheinu melekh ha-olam, oter yisrael b’tifarah.     exposed, or ashamed; Psalm . עוֹטֵר יִשְׂרָאֵל בּ@תִפְאָרָה. ,Barukh atah Adonai eloheinu melekh ha-olam ֹרוקַע הָאHֽרֶץ עַל הַמHּ ֽ יִ ם who frees me from all that :. Genesis depicts dry limits or confines me, ha-noten laya∙eif ko∙a!. land being formed from בָּ רוּ2 אַתָּה יהוה אֱ 9הֵ ֽינוּ מֶֽל2ֶ הָעוֹל.ם, and restores my dignity the splitting of the primal when I feel bent or .waters הBנּוֹתֵן לBיּ.עֵף ֽ ֹכּחַ . broken; Barukh atah A!"#$%, our God, sovereign of time and space, וִיהִי who leads me back to solid :   @  A prayer recorded in .רָ ֹצון .ground when the world who removes sleep from my eyes and slumber from my eyelids the Babylonian Talmud בָּ רוּ2 אַתָּה יהוה אֱ 9הֵ ֽינוּ מֶֽל2ֶ הָעוֹל.ם, ,shifts beneath my feet .(Berakhot b) הַמַּ עֲבִ יר שֵׁנ.ה מֵעֵי Bני וּתְנוּמָה מֵעַפְעַפּ.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 . ָּ נִס ֹיון A וִיהִי רָ צוֹן מִ לּ@פ. נֶ ֽיZ, יהוה אֱ 9הֵ ֽינוּ וֵא9הֵי אֲ בוֹתֵ ֽ ינוּ ;confused; and cling to Your mitzvot who creates me with life are many: confronting personal illness or tragic [ו@אִ מּוֹתֵ ֽ ינוּ], שֶׁתַּרְ גִּ ילֵ ֽנוּ בּ@תוֹרָתZֶֽ, ו@דַ בּ@קֵ ֽ נוּ בּ@מִ צְ \תֶ ֽ יneeds, 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 ו@אBל תּ@ בִ יאֵ ֽ נוּ 9א לִידֵי חֵטְא, ו@9א לִידֵי עֲבֵרָה ו@עָ \ן, ו@9א and strengthens the Do not let the inclination to evil control us, -may endanger us. In addi לִידֵי נִסּ. יוֹן, ו@9א לִידֵי בִזּ. יוֹן, ו@אBל תַּשְׁ לֶ ט־בָּ ֽנוּ יֵֽצֶר הָרָע, 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 ו@הַרְ חִ יקֵ ֽ נוּ מֵאָדָם רָע וּמֵחָבֵר רָע. ו@דַ בּ@קֵ ֽ נוּ בּ@יֵֽצֶר הַ טּוֹב ;beliefs; and from friends who commit evil and even the strongest וּבְמַ עֲשִׂ ים טוֹבִ ים, ו@כוֹף אֶ ת־יִצְרֵ ֽ נוּ ל@הִשְׁתַּעְבֶּד־ל.who crowns the people spur in us the yearning to do good and to act with goodness. .2 Israel with a sense of faith may be vulnerable in trying times, we hope that ◀ וּתְ נֵ ֽנוּ הB יּוֹם, וּבְכׇ ל־יוֹם, ל@חֵן וּלְחֶֽסֶד וּלְרַחֲמִ ים בּ@עֵ ינֶ ֽיmission and purpose, Bend our will and our desires to Your service. ,Z today will affirm rather וּבְעֵינֵי כׇ ל־רוֹאֵ ֽ ינוּ, ו@תִ גְמ@ לֵ ֽנוּ חֲסָדִ ים טוֹבִ 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 בָּ רוּ2 אַתָּה יהוה, גּוֹמֵל חֲסָדִ ים טוֹבִ ים ל@עַ מּוֹ יִשְׂרָאֵל. ,see us look upon us, with eyes filled with kindness, love יֵֽצֶר day with strength. 6   The ancient rabbis .הָרָע —7*& 5,)+*8, and compassion. Act toward us with kindly love. Barukh atah A!"#$%, who acts with kindly love to the believed that we are subject to impulses that lead us to do good or evil. For instance, competitiveness can spur us to exert greater energy but it can also lead to hurtful behavior. The yearning for fame and the approba- people Israel. tion of others can influence us to perform acts of kindness and to exercise leadership roles, but it can also produce egos that are never satisfied. We yearn to do good, but we are often impeded by our jealousies, our self-concern, and our desire for mastery and conquest.

104 שחרית לשבת ויום טוב · ברכות השחר    ·  Siddur ·   Lev Shalem for Shabbat and Festivals 104 Copyright © 2016 by the Rabbinical Assembly שִׁ יר שֶׁל יוֹם ל@שַׁבָּת, ֹראשׁ ֹחֽדֶשׁ, וּרְ ג. לִ 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. B  C Additional psalms for weekdays may be found on pages –. Additional psalms for weekdays may be found on pages –. D. Since the late "# &'$(($): *&$+, -. Middle Ages, it has been B customary to recite aהיּוֹם יוֹם ַשׁבַּת ֽ ֹק ֶדשׁ, ֶשׁבּוֹ ה. יוּ @הBלִויִּם אוֹ @מרִים @בּבֵ ית ַהמּ ִָקְדּשׁ׃ Today is Shabbat, the day on which the Levites recited this psalm in the Temple: special psalm for each מִ זְ מוֹר ִ שׁיר 2ליוֹם הַשַּׁבָּת * 9'*24: 0,% '3&$ 3: 0,% 6*1 3: ',*++*0 day of the week, a custom based on the Mishnah’s טוֹב ל@ ֹהדוֹת לB יהוה, וּ Bלְזמֵּר @לשִׁמZְ עֶ לְ יוֹן, B report that these psalmsל@ה ִ גּיד ַבּ ֹבּֽקֶר חַסְדּZֶֽ, וֶאֱמוּנ.ת@Z ַבּ ֵ לּילוֹת. ;It is good to thank You, A63&*(, and sing to Your name, Most High to proclaim Your love at daybreak, Your faithfulness each night. were recited in the Temple .(by the Levites (Tamid : עֲלֵי ָעשׂוֹר וBעֲלֵי נ.ֽבֶל, עֲלֵי ִה .גּיוֹן בּ ִ@כנּוֹר. /Finger the lute, pluck the harp, let the sound of the lyre rise up. Tractate Sofrim (:–), a minor tractate of the כִּי ִשׂמּ ְַחתַּֽנִי יהוה בּ@פׇעcלZֶֽ, בּ ֲ@מַעשֵׂי י.דֶ ֽ יB Zאֲרנֵּן. Talmud, records that on מַה . גּד@ לוּ ֲמַע ֶֽשׂיZ יהוה, ֹמ@אד עָמ@קוּ ְמַחשׁ ֹ@בתֶ ֽ יYou gladdened me with Your deeds, A63&*(, .Z and I shall sing of Your handiwork. festivals, other psalms appropriate to these אִ ישׁ בַּֽעַר 9א יֵדָע, וּכְסִ יל 9א י.בִ ין אֶ ֹת־זאת. .occasions were recited בּ ֽ ִֹפְרחַ @רשָׁעִ ים כּ@מוֹ ֵֽעשֶׂב Bויּ ִֽ .ציצוּ ׇ כּל־ ֹפּעֲלֵי אָֽוֶן, ,%$#"!How wonderful are Your works, A/ /how subtle Your designs! Accordingly, we include here the traditional psalm ִל@השָּׁמ@דָם עֲדֵי עַד, The arrogant do not understand, the fool does not comprehend this: for Shabbat and the New Moon, as well as a psalm ַו@אתָּה מָ רוֹם ֹל@על.ם יהוה. the wicked flourish like grass and every evildoer blossoms, for each of the festivals. כִּי ִהנֵּה ֹאי@בֶ ֽיZ, יהוה, כִּי ִהנֵּה ֹאי@בֶ ֽיZ ֹיאבֵֽדוּ, —only to be destroyed forever -  begins by con ְיִת ָ פּר@ דוּ ׇ כּל־ ֹפּעֲלֵי אָֽוֶן. /but You, A!"#$%, are exalted for all time. templating the wonder B of creation and ends withותָּֽרֶם כִּרְאֵ ים קBרְנִי, ַבּלֹּתִֽי @בּשֶֽׁמֶן רַעֲנ.ן. Surely Your enemies, A63&*(, surely Your enemies will perish; a vision of the righteous flourishing in God’s house. Bו ַתּבֵּט עֵינִי @בּשׁוּר.י, Bבּקּ.מִ ים ע.לBי מ@רֵעִים ִתּשְׁמַֽעְנ.ה אׇזְנ.י, .all who commit evil will be scattered It thus celebrates two צַדִּ יק ַכּתָּמָר יִפְרָח, כּ@אֶֽרֶז ַבּלּ@ב.נוֹן ִי ְשׂגֶּה, As a wild bull raises up its horn, themes of Shabbat: Shab- -bat as the day of appreciat שׁ@תוּלִ ים בּ@בֵ ית יהוה, @ בּחַ צְ רוֹת אֱ 9הֵֽינוּ ִֽ יBפְריחוּ. You raised my head high, anointed it with fresh oil. ing creation and Shabbat as .a taste of redemption עוֹד י@ נוּבוּן @בּשֵׂיבָה, @דּ ֵ שׁנִ ים Bו@רַעֲנ ִ נּים יִ הְ יוּ, As my enemies gather against me, ◀ B    ל@ה ִ גּיד כִּי .ישָׁר יהוה, צוּרִי, ו@9א עBוְל.ֽתָה בּוֹ. :my gaze remains steady, for my ears listen and hear 2   תהלים צב In . יִ תְ ּ ָ פרְ ד ּו כׇּל־ ּפֹעֲלֵי אHֽוֶן ,The righteous flourish like the date palm thrive like a cedar in Lebanon; Some congregations recite Mourner’s Kaddish here; see page . this specific vision of the end-time, enemies are not planted in the house of A!"#$%, destroyed, but simply made they flourish in our God’s courtyards. ineffective. The Hebrew may be . ַבּ ּלֹתִֽ י ְבּ ׁשֶֽמֶן רַעֲנָן      ▶ In old age they remain fruitful, still fresh and bountiful, translated “You anointed me with fresh oil,” but Radak (David Kim!i, proclaiming: A63&*( is upright, my rock in whom there is no flaw. –, Provence) suggests that the object of the verb is the Tzadik katamar yifra!, k’erez balvanon yisgeh. speaker’s head mentioned in the first part of the verse; the anointing Sh’tulim b’veit Adonai, b’!atzrot eloheinu yafri!u. is ceremonial, giving the speaker a special divine function and blessing. The faithful thus become God’s royal entourage. ▶ Od y’nuvun b’seivah, d’sheinim v’ra∙ananim yihyu. L’hagid ki yashar Adonai, tzuri v’lo avlatah bo.

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

112 שחרית לשבת ויום טוב · ברכות השחר    ·  Siddur ·   Lev Shalem for Shabbat and Festivals 112 Copyright © 2016 by the Rabbinical Assembly .D   ל2פֶֽסַח Pesa5 "# *0&$1: *&$+, 234 It took God but six days to Early prayerbooks recom- ,mend that on festivals הB יּוֹם חBג הַפֶּֽסַח, שֶׁ בּוֹ אוֹמ@רִ ים׃ :create the world; it took my Today is the Festival of Pesa5, on which we say mother at least twice that Give thanks to A63&*(, for God is good; special psalms appropriate .for these days be recited הוֹֽדוּ לB יהוה כִּי טוֹב כִּי ל2עוֹלָם חַ סְ דּוֹ. long to prepare for Passover. give thanks to God, almighty; Tractate Sofrim, a late הוֹֽדוּ לֵא9הֵי הָא9ֱהִים At the seder on the first night and minor tractate of the כִּי ל2עוֹלָם חַ סְ דּוֹ. she would often doze from give thanks to the supreme sovereign: ki l’olam !asdo a mild case of exhaustion.... for God’s love endures forever Talmud, notes that on the festivals the Levites recited הוֹֽדוּ לBאֲדֹנֵי הָאֲדֹנִים כִּי ל2עוֹלָם חַ סְ דּוֹ. Yet as we approached the who alone works great wonders, alternative psalms, instead ל@ ֹעשֵׂה נִפְל.אוֹת גּ@דֹלוֹת ל@ בַ דּוֹ כִּי ל2עוֹלָם חַ סְ דּוֹ. ,recitation of the ten plagues she would invariably bestir creating the heavens with wisdom, of the regular psalm of the day (:–). Traditions ל@ ֹעשֵׂה ַהשָּׁמַֽיִם בִּתְבוּ נ. ה כִּי ל2עוֹלָם חַ סְ דּוֹ. herself to protect her turf. stretching the earth over its waters; ki l’olam !asdo differ as to which psalms The custom to remove a drop for God’s love endures forever are appropriate. Scholars ֹל@רקBע הָאָֽרֶץ עBל ַה ָ ֽ מּיִ ם כִּי ל2עוֹלָם חַ סְ דּוֹ. of wine from our cups at the mention of each plague was who formed the great lights: identify many of the psalms that follow as likely to have ל@ ֹעשֵׂה אוֹרִ ים גּ@דֹלִים כִּי ל2עוֹלָם חַ סְ דּוֹ. ,enacted in our household the sun to rule by day been composed for recita- symbolically. . . . Thus as we the moon and stars by night; ki l’olam !asdo tion in the Temple on these אֶ ַת־השּׁ ֶֶֽמשׁ ְל@מֶמשֶֽׁלֶת Bבּיּוֹם כִּי ל2עוֹלָם חַ סְ דּוֹ. enumerated the plagues .occasions אֶ Bת־ה . יּרֵ ֽ חַ ו@כוֹכָבִ ים ְל@מֶמשׁ@לוֹת ַבּ ָ ֽ לּיְ ל. ה כִּי ל2עוֹלָם חַ סְ דּוֹ. together we made no more for God’s love endures forever than a pretense of dipping who smote the Egyptian firstborn, D , focusing on the exodus and the march ַל@מכֵּה מִצְרַֽיִם בִּבְכוֹ רֵ י הֶ ם כִּי ל2עוֹלָם חַ סְ דּוֹ. a forefinger into the wine to and brought Israel from their midst spill a drop on the table. through the desert, is espe- ki l’olam !asdo .!B cially appropriate for Pesaויּוֹצֵא ִישְׂרָאֵל ִמתּוֹ כָ ם כִּי ל2עוֹלָם חַ סְ דּוֹ. ;The meaning of this un- with a strong hand and outstretched arm> mannered gesture is. . . quite for God’s love endures forever Indeed, the ancient rabbis בּ@י.ד חֲז.ק.ה וּ ֽבִזְרוֹ עַ נ@טוּי.ה כִּי ל2עוֹלָם חַ סְ דּוֹ. profound. While each plague who split the Sea of Reeds referred to this psalm (and may have weakened his the immediately preceding Psalm ) as “the great ֹל@גזֵר יBם סוּף לִגְז.רִים כִּי ל2עוֹלָם חַ סְ דּוֹ. ,resolve, it was the devasta- and brought Israel through Hallel” and associated ו@הֶעֱבִ יר יִשְׂרָאֵל @בּתוֹכוֹ כִּי ל2עוֹלָם חַ סְ דּוֹ. tion wrought by the death of but swept Pharaoh and his troops into the sea; ki l’olam !asdo the firstborn . . . that ended for God’s love endures forever it with this festival. The refrain ki l’olam &asdo ו@נִעֵר פּ ַֹרְעה ו@חֵ ילוֹ ב@יBם סוּף כִּי ל2עוֹלָם חַ סְ דּוֹ. all resistance.... The drop of spilled wine at the seder sig- who led the people in the wilderness, occurs twenty-six times, which is the numerical ל@מוֹלִ י2 ַעמּוֹ ַבּמְִּד ָבּ ר כִּי ל2עוֹלָם חַ סְ דּוֹ. ,nifies a diminution of our joy. smiting great kings We are mindful that redemp- slaying mighty kings: equivalent of God’s name, .(yod-hei-vav-hei) יהוה ל@ מַ כֵּה מ@ל.כִים גּ@דֹלִים כִּי ל2עוֹלָם חַ סְ דּוֹ. tion for Israel inflicted loss of life on the Egyptians. . . . Jews Si;on, King of the Amorites, B ;, !ויּ Bֹהֲרג מ@ ל.כִ ים אַ דִּ י רִ ים כִּי ל2עוֹלָם חַ סְ דּוֹ. temper their celebration Og, King of Bashan; ki l’olam !asdo The .הָאֱמֹרִי . . . ׁהַבָּשָן with a dose of compassion. for God’s love endures forever -Amorites were a semi-no @ ל סִ יחוֹן מֶֽל2ֶ הָאֱמֹ רִ י כִּי ל2עוֹלָם חַ סְ דּוֹ. Each plague killed some of madic people, powerful in וּלְעוֹג מֶֽל2ֶ ַה ָבּ ָשׁן כִּי ל2עוֹלָם חַ סְ דּוֹ. ,God’s creatures. giving their land to Israel as an inheritance Israelites defeated several ֶשׁ @בּשִׁפְלֵֽנוּ ז.ֽכַר ל.ֽנוּ כִּי ל2עוֹלָם חַ סְ דּוֹ. how they treat the other. Is for God’s love endures forever B of the peoples living in theויִּפְר@קֵֽנוּ ִמצָּרֵ ֽ ינוּ כִּי ל2עוֹלָם חַ סְ דּוֹ. that not why his descendants ▶ who provides bread for all flesh; ki l’olam !asdo areas east of the Jordan had to endure slavery before for God’s love endures forever. -before entering the Prom ◀ ֹנתֵן לֶֽחֶם ל@ כׇ ל־ ָבּשׂ ָר כִּי ל2עוֹלָם חַ סְ דּוֹ. they could take possession of the Land? The social ethic of give thanks to God in heaven: ki l’olam !asdo ised Land; these lands were subsequently settled by the הוֹֽדוּ ל@אֵל ַה ָ שּׁמָ ֽ יִ ם כִּי ל2עוֹלָם חַ סְ דּוֹ. the prophets challenges the תהלים קלו .for God’s love endures forever arrogance of all victors, Jew- tribes of Reuben, Gad, and ish as well as gentiles. parts of Manasseh. Some congregations recite Mourner’s Kaddish here; see page . Some congregations recite Mourner’s Kaddish here; see page . —('4*) '8,3)'8,

116 שחרית לשבת ויום טוב · ברכות השחר    ·  Siddur ·   Lev Shalem for Shabbat and Festivals 116 Copyright © 2016 by the Rabbinical Assembly -D  precedes the sec מִזְמוֹר שִׁיר ֻחֲנכַּת הַבַּֽיִת ל2דAוִד Psalm 36: An 7"8 )'0 ,"8#%#9: *&$+, 36 tion of psalms and songs Interpretive Translation ,called P’sukei D’zimra אֲ רוֹמִמZְ יהוה כִּי ִדלִּיתָֽנִי, &3)0*8)6%6 %,0 (3: $&3' * ,24*'9 * . . . Sing to the Lord you “Verses of Song.” In the context of the morning’s ו@ 9א ִשׂמּ ְַֽח ָתּ ֹאי@בBי לִי. who love God; thank 3: 0,% ,35'%, :3) 6*=(6 prayers, its mention of יהוה א9ֱה.י, ִשׁוּ Bְֽעתִּי אֵ לֶ ֽיB Zותְִּרפָּאֵֽנִי. ,)*&God from the depths of I raise my voice to praise You, A63 your hearts. for You have lifted me up being rescued from Sheol, the netherworld, might be יהוה הֶ עֱ ִ ֽ ל י תָ מִן שׁ@אוֹל ְנBפשִׁי, For though God may seem to be absent, in God’s and not allowed my enemies to rejoice over me. seen as grateful acknowl- edgment of the blessing of ִחיִּיתַֽנִי ִמיּgרְדִי בוֹר. presence is eternal life. /A!"#$% my God, I cried out to You B awakening from sleep. Inז @מּרוּ לB יהוה חֲסִ יד. יו, .Tears may linger when /and You healed me night falls, but joy arrives its biblical context, Psalm  may be viewed as a song ו@הוֹדוּ ל@זֵֽכֶר ְקׇדשׁוֹ. ,with the dawn. A63&*(, You raised me up from Sheol -of thanksgiving after over כִּי רֶֽגBע בּ ַ@אפּוֹ Bחִ יּים בִּרְצוֹנוֹ, .Therefore my soul blesses You gave me life and did not let me descend into the pit God with every breath /Sing to A!"#$%, faithful people; coming disease and illness. In a fashion that is בָּעֶֽרֶב י.לִ ין בֶּֽכִי Bו@ל ֹבּֽקֶר ִרנּ.ה. .that I take My song will thank God /praise God, as you pronounce God’s name. true of many psalms, this poem moves between וBאֲנִי ְאָמַֽרתִּי @בשׁBלְוִי, ,forever, and my silence Surely God’s anger lasts but for a moment will be filled with God’s and when God is pleased, life is granted. past and present, between intimations of illness and בּBל ֶאמּוֹט ל@עוֹל.ם. .praise /One may lie down crying at night, ,affirmations of health יהוה בִּרְצוֹנ@Z ְהֶעֱמַֽדתָּה ל@הַר@רִי ֹעז, %22,08)4 &%,0%9'— /but wake in the morning with joyful song. and between fear and joy. Knowing how vulnerable ְהִסתְַּֽר ָתּ פ. נֶ ֽיZ, ה.יִֽיתִי נִבְה.ל. ,I had said when I was tranquil we are and how unpredict- able our fate, we can thank אֵ לֶ ֽיZ יהוה אֶקְרָא, ו@אֶל אֲדֹנ.י Bאֶתְחנּ.ן. ”.I shall never be undone“ God that we are alive and מַה בֶּֽצַע בּ@דָמִי בּ ְ@רִדתִּי אֶל שָֽׁחַת, ,A!"#$%, 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 יוֹד@Z עָפָר, Bהֲי ִ גּיד ִאֲמתּZֶֽ. I called to You, A63&*(; Psalm  was added to the liturgy in the th שׁ@מַע יהוה ׇו@חנֵּֽנִי, יהוה הֱיֵה ֹעזֵר לִי. :I pleaded before my Master -century under the influ ◀ ְהָפַֽכ ָתּ ְמִספּ@דִי @ ל מָ חוֹל לִי, ?What would be the gain, were I to go down to the grave“/ ence of Lurianic mysticism. It mentions the name of ִפּתּ ְַֽח ָתּ Bשׂקִּי Bותּ B@אזּ@רֵֽנִי שִׂמְחָה. ?Can dust praise You? Can it speak of Your truth / God ten times, and Jewish ל@מַֽעַן Bי@זמֶּרZְ כָבוֹד ו@9א יִדּם, ;Hear me, A63&*(, and be kind to me be my helper, A63&*(.” ֹ mystics saw in this a hint of the s’firot, the ten aspects יהוה א9ֱהBי ל@עוֹל.ם אוֶֹֽד ָךּ. תהלים ל <▶ You turned my mourning into a dance for me, of the Godhead. /You undid my sackcloth and girded me with joy—     -Perhaps this psalm was meant to be recited in honor of a donor for re .חֲנֻכַּת הַבּ%ֽיִת that I might sing of Your glory and not be silent:  / /A!"#$% my God, I thank You, always. pairs or renovations of the Temple. In the later rabbinic reading, the inauguration of the “house” might be seen as the synagogue. The mystics who added this psalm to the liturgy thought that it alluded to the human resurrection of the body (that is, the house of the soul) in the morning, and to our entering the fully revealed divine house (that is, a new day). The midrash understood the psalm’s superscription to be an expression of David’s yearning to build the Temple, remarking that the Temple is called David’s and not Solomon’s (even though the latter built it)—because it was David who had yearned to build it (Numbers Rabbah :). The Hebrew verb is used for drawing water from a well and is . ּדִלִיתHֽנִי     @ consonant with the image in the following verses of being raised from the pit. The modern Jewish theologian Abraham Joshua Heschel points out that in . ּבְּאַפ ֹו ’  the Bible, God’s anger is always directed against moral corruption. The anthropomorphic image is intended to evoke the sense of violation and disruption of harmony caused by injustice and ethical lapses.

120 שחרית לשבת ויום טוב · ברכות השחר    ·  Siddur ·   Lev Shalem for Shabbat and Festivals 120 Copyright © 2016 by the Rabbinical Assembly Holding On and :’ L. 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-sha&ar, the Morning Blessings. completing Birkhot Ha-sha&ar, 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 ְיִתגּBדּBל ַו@יִתְקBדּשׁ שׁ ֵ@מהּ ַרבָּא, .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 בּ@ע.ל@מָא דִּי ב@רָא, כִּרְעוּ ֵתהּ, tary, dialectical soon be established, in your lifetime and in your days, and in two sides of one coin. a formal role in relation ו@יBמְ לִ י2 מB לְ כוּ ֵתהּ בּ B@חֵ יּיכוֹן וּ בְ יוֹמֵ יכוֹן .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 וּ Bבְחיֵּי ד@ כׇ ל־ ֵ בּית ִישְׂרָאֵל, :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 בַּעֲג.ל.א וּבִזְמַן ק.רִ יב, -the congregation can re @ ו אִ מְ רוּ 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 י2הֵא שׁ2מֵהּ רַבָּא מ2בָרLַ ל2עָלַם וּלְעָל2מֵי Aעָל2מJיּא. ,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 (:); with ְיִתבָּר2ַ ו@ יִ ְשׁ ַתּבַּח ְו@יִתפָּאַר ו@ ִ י תְ רוֹמַם Bו@יִתְנשֵּׂא .our hands Hold on consolation ever spoken in the world. And we say: Amen. some grammatical changes, these are the first words ו@יִתְהַדַּר ַו@יִתְעלֶּה ַו@יִתְהלּBל שׁ ֵ@מהּ ְדּ@קֻדשָׁא, בּ2רִ יL הוּא, Not enslaving memory May heaven bestow on us, and on all Israel, life and abundant of the Kaddish. By the end ֵֽל@עלָּא מִן ׇ כּל־ [ ל@עֵֽלָּא ל@עֵֽלָּא ִמ ׇ כּל־ :that sells the future [on Shabbat Shuvah we substitute to the past and lasting peace. And we say: Amen. of the Mourner’s Kaddish, whatever our loss, whatever בִּרְכָתָא @ו ִ שׁי רָ תָ א ֻתּ ְשׁבּ@חָתָא ו@נֶחָמָתָא דַּאֲמִירָן בּ@ע.ל@מָא, 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 רוּ 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 י@הֵא שׁ@ל.מָֽא ַרבָּֽא מִן שׁ B@מיּ.ֽא Bו@חִ יּים .us for a new life all may be at peace. ע.לֵֽינוּ ו@עBל ׇ כּ ִל־ישְׂרָאֵל, :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 רוּ אָמֵן. gives and takes v’yamlikh malkhuteih b’!ayeikhon u-v’yomeikhon retains and creates. u-v’!ayei d’khol beit yisrael, ba-agala u-vizman kariv, ֹעשֶׂה שׁ.לוֹם ִ בּמְ רוֹמ.יו הוּא ֲיBעשֶׂה שׁ.לוֹם .Return the dust to the v’imru amen ע.לֵֽינוּ ו@עBל ׇ כּ ִל־ישְׂרָאֵל [ו@עBל ׇכּל־יוֹשׁ@בֵי תֵבֵל], :earth Congregation and mourners not to bury hope Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. @ ו אִ מְ רוּ אָמֵן. but to resurrect the will to live. Mourners: —,*)326 4. '8,52>%(' Yitbarakh v’yishtaba! 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’!ata v’ne!amata da∙amiran b’alma, v’imru amen. Y’hei sh’lama raba min sh’maya v’!ayim aleinu v’al kol yisrael, v’imru amen. Oseh shalom bimromav hu ya∙aseh shalom aleinu v’al kol yisrael [v’al kol yosh’vei teiveil], v’imru amen.

121 שחרית לשבת ויום טוב · ברכות השחר    ·  Siddur ·   Lev Shalem for Shabbat and Festivals 121 Copyright © 2016 by the Rabbinical Assembly פסוקי דזמרא P’sukei D’zimra: Verses of Song

Thanking God It is customary to stand for the opening and closing b’rakhot of P’sukei D’zimra. It is customary to stand for the opening and closing b’rakhot of P’sukei D’zimra.  -. Once the inclusion of P’sukei (”D’zimra (“Verses of Song בָּ רוּL שֶׁאָמַר ו@ה.י.ה הָעוֹל.ם, בָּ רוּL הוּא. Rabbi Yo;anan said in the Introductory B’rakhah name of Rabbi Shimon Blessed is the one whose word was codified by the geonim the rabbinic leaders of) ָבּרוּ2 עוֹשֶׂה ב@רֵאשִׁית, בָּ רוּL שׁ2מוֹ. bar Yo;ai: From the day that the Holy One cre- called the world into being. Barukh hu. Blessed be the One. the influential Babylonian ָבּרוּ2 אוֹמֵר ו@ עוֹשֶׂה, בָּ רוּL 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- ָבּרוּ2 גּוֹזֵר וּ Bמְקיֵּם, בָּ רוּL שׁ2מוֹ. hodeh thanked ( ) the Holy the world. Barukh sh’mo. Blessed be the divine name. nium), they ordained that it One, until Leah came and be preceded and followed ָבּרוּ2 מ@רַחֵם עBל הָאָֽרֶץ, בָּ רוּL הוּא. praised God. For she said: Blessed is the one who speaks with formal blessings: the “This time will I praise opening blessing recited ָבּרוּ2 מ@רַחֵם עBל ַהבִּ@ריּוֹת, בָּ רוּL שׁ2מוֹ. .and it is done. Barukh hu and thank (odeh) Adonai” here and the blessing at the (Genesis !#:./), giving the Blessed is the one who decrees section’s conclusion (page ָבּרוּ2 @מ ַשׁלֵּם שָׂכָר טוֹב לִ ירֵא. יו, בָּ רוּL הוּא. name “Judah” (y’hudah) to and fulfills. Barukh sh’mo. ). Most of the passages ָבּרוּ2 חBי ל.עַד Bו@קיּ.ם ל. נֶ ֽ צַ ח, .her newborn son recited in this section are בָּ רוּL שׁ2מוֹ.

122 שחרית לשבת ויום טוב · פסוקי דזמרא    ·  Siddur ·    Lev Shalem for Shabbat and Festivals 122 Copyright © 2016 by the Rabbinical Assembly For a transliteration of Ashrei, see page –. DB;N:  (;B8Q=6). This psalm, which was treasured ַאשְׁרֵי יוֹשׁ@בֵי בֵיתZֶֽ, עוֹד ֽיְהBל@לוּZ סֶּֽל.ה. by the ancient rabbis, is ַאשְׁרֵי הָעָם ֶשׁכָּֽכָה לּוֹ, ַאשְׁרֵי הָעָם ֶ שׁיהוה אֱ 9ה. יו. 80%'&$ Joyous are they who dwell in Your house; recited thrice daily. It was תּ2הִלָּה ל2 דA וִ ד they shall praise You forever. in liturgical use during the Second Temple period, as attested by the Dead Sea אֲ רוֹמִמZְ אֱלוֹהBי ַהמֶּֽל2ֶ, וBאֲבָר@כָה שִׁמZְ ל@עוֹל.ם ו.עֶד. ;Joyous the people who are so favored/ Scrolls, where it appears בּ2 כׇ ל־יוֹם ֶֽאֲבָר@כ ָךּ, וBאֲהBל@ל.ה שִׁמZְ ל@עוֹל.ם ו.עֶד. .%$#"!joyous the people whose God is A/ with a congregational A response attached to eachגּדוֹל יהוה וּ ֻמְהלּ.ל ֹמ@אד, ֻו@לִגְד ָלּתוֹ אֵ ין חֵֽקֶר. verse: “Blessed is Adonai דּוֹר ל@ דוֹר @י ַשׁבַּח ֲמַע ֶֽשׂיZ, וּגְבוּ ֹרתֶ ֽ יB Zיגִּֽידוּ. 6)=*6 :3 ,%')*(9 :3 $&3' * I exalt You, my God, my sovereign; I praise Your name, always. and blessed is God’s name.” Psalm  begins and ends הֲדַר כּ@בוֹד הוֹדZֶֽ, ו@דִבְרֵי ֹנִפְל@אתֶ ֽ יZ ָא ִֽשׂיחָה. .Every day I praise You, glorifying Your name, always/ with personal verses of praise. In between, the וֶ עֱ זוּז נוֹר@אוֹתֶ ֽ יZ ֹיאמֵֽרוּ, וּ ֻגְדלָּת@Z ַאֲספֶּֽ@רנּ.ה. ,Great is A63&*(, greatly to be praised author affirms God’s זֵֽכֶר רַב טוּב@B Zי ִֽ בּיעוּ, וְצִדְק.ת@B Zי@רנֵּֽנוּ. .though Your greatness is unfathomable /One generation praises Your works to another, telling of Your mighty deeds. sovereignty and insists that God’s rule is one of love חַ נּוּן ו@ רַ חוּם יהוה, אֶֽר2ֶ ַאפַּֽיִם וּגְדׇל־חָֽסֶד. I would speak of Your majestic glory and of Your wondrous acts. and compassion. Two additional verses טוֹב יהוה Bל ֹכּל, ו@רַחֲמ. יו עBל כּ ֲׇל־מַע . שׂיו. ;Generations speak of Your awe-inspiring deeds/ ,(Psalm : and :) יוֹֽדוּZ יהוה כּ ֲׇל־מַע ֶֽשׂיZ, וBחֲסִ ידֶ ֽ יZ ֽי@בָר@כוּכָה. .I, too, shall recount Your greatness/ both of which begin with ”,the word ashrei, “joyous 2כּבוֹד מB לְ כוּת@Z ֹיאמֵֽרוּ, וּגְבוּרָת@Z ַיְדבֵּֽרוּ. .They recount Your great goodness, and sing of Your righteousness ,were added to the opening ל2 הוֹ דִ ֽ י עַ לִבְנֵי הָאָדָם גּ@בוּ ֹרת. יו, וּכְבוֹד הֲדַר מB לְ כוּתוֹ. .A!"#$% is merciful and compassionate, patient, and abounding in love/ A63&*( is good to all, and God’s mercy embraces all of creation. apparently in imitation of ,the Book of Psalms itself מַ לְ כוּת@Z מB לְ כוּת ׇ כּ ֹל־על.מִ ים, וּ ְמֶמשׁ Bְלתּ@Z @ בּכׇ ל־דּוֹר ו.דֹר. /All of creation acknowledges You, and the faithful bless You. which opens with that word. The reference to סוֹמ2ֵ יהוה ל@כB ׇל־ה ֹנּפ@ לִ ים, ו@ זוֹקֵף ל@כׇ ַל־ה @כּפוּפִ 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 עֵינֵי ֹכל אֵ לֶ ֽיZ @י ַשׂבֵּֽרוּ, ַו@אתָּה נוֹתֵן ל.הֶם אֶת־אׇכְל.ם בּ ִ@עתּוֹ. Psalm : was appended פּוֹ תֵ ֽ חַ אֶת־י.דZֶֽ, וּ ַמ ְשׂ ִ ֽ בּי עַ ל@כׇל־חBי רָצוֹן. .and the glory of Your majestic sovereignty/ -to the end, transform צַ דִּ יק יהוה בּ@כׇ ל־דּ@רָ כ. יו, ו@חָסִ יד בּ ֲ@כׇל־מַע . שׂיו. .Your sovereignty is eternal; Your dominion endures in every generation /A!"#$% supports all who falter, and lifts up all who are bent down. ing the prayer from the first-person singular to the רוֹב יהוה ל@כׇ ֹל־קר@ א. יו, ֹל@כל ֲאשֶׁר יִקְרָאֻֽהוּ בֶאֱמֶת. plural, and thus creating a קThe eyes of all look hopefully to You, A -bridge to the five “Hallelu ר2 צוֹן י@רֵא. יו ֲיBעשֶׂה, ו@אֶ ת־שׁBוְעָתָם ִישְׁמַע ו@ יוֹשִׁיעֵם. .and You provide them nourishment in its proper time /Opening Your hand, You satisfy with contentment all that lives. yah” psalms that follow. -Ashrei is an alphabeti שׁוֹמֵר יהוה אֶת־ ׇ כּ ֹל־אהֲב. יו, ו@אֵת כּ @ׇל־הָרשָׁעִ ים Bישְׁמִ יד. cal acrostic—although it is ◀ תּ2 ִהלַּת יהוה ַי@ד ֶ בּר־פִּי, .A63&*( is righteous in all that is done, faithful to all creation /A!"#$% is near to all who call, to all who call sincerely. missing a verse beginning with the letter nun—and וִיבָרׇ 2ֵכּל־ ָבּשָׂר שֵׁם ְקׇדשׁוֹ ל@עוֹל.ם ו.עֶד. ,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 וB אֲ נB ֽ חְ נוּ נ@בָר2ֵ .יהּ, ַמֵעתָּה ו@עַד עוֹל.ם. הB ל@ לוּ.יהּ. ,A!"#$% watches over all who love the Holy One/ /but will destroy all the wicked. liturgy. Many readers relate to individual verses more than to the literary flow of the whole poem. It is the only psalm explicitly called a ▶ My mouth shall utter praise of A63&*(. t’hillah, “a song of praise,” though the entire Book of Psalms is called by the plural Sefer T’hillim. .The Hebrew word covers a spectrum of emotions: happy, blessed, contented . ׁאַשְרֵי May all that is mortal praise God’s name forever and ever. > Psalm  .This verse marks a turning point in the psalm . ֹסו 2מֵך יהוה ּלְכׇל־הַנֹפְ לִ ים 9R;6    >; Until now, the poet has praised God’s greatness and splendor; now, the focus shifts to God’s concern for those /We shall praise A!"#$% now and always. Halleluyah! in need. Here, God’s sovereignty is primarily manifest in love and care. In Psalm , there are no references to the Temple, to Israel, or to historical . ׂכׇּל־בָּשָר    ; events. God is here depicted as the sovereign of the world who cares for all creatures.

136 שחרית לשבת ויום טוב · פסוקי דזמרא    ·  Siddur ·    Lev Shalem for Shabbat and Festivals 136 Copyright © 2016 by the Rabbinical Assembly Psalm 2:6: An H$++0+;<$'! Praise God. DB;N: . This psalm brings the Book of Psalms הַ ל2 ל וּ יA הּ, to an exultant close. The הB ל@ לוּ אֵל בּ ְ@קׇדשׁוֹ, ֽהBל@לוּהוּ ִ בּרְ קִ ֽ י עַ ֻעזּוֹ. .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 ֽהBל@לוּהוּ בִגְבוּ ֹרת. יו, ֽהBל@לוּהוּ כּ ֹ@רב גֻּדְלוֹ. .Praise God at the triumph of the Divine praise God in the human teous individual, “Blessed is the one who does not walk ֽהBל@לוּהוּ בּ@תֵֽקBע שׁוֹפָר, ֽהBל@לוּהוּ בּ@נֵֽבֶל ִו@כנּוֹר. .heart. Praise God in accord with the greatness of God ”in the way of the wicked ֽהBל@לוּהוּ בּ ֹ@תף וּ מָ חוֹל, ֽהBל@לוּהוּ בּ ִ@מ ִ נּים ו@עֻג.ב. .Praise God’s power and Praise God with the call of the shofar beauty, Praise God with the harp and the lyre. (Psalm :), and concludes with every living being ֽהBל@לוּהוּ ב@צִלְצ@לֵי שָֽׁמַע, ֽהBל@לוּהוּ בּ@צִלְצ@לֵי ת@ רוּעָה. ,for God’s all-feeling fathomless love. Praise God with timbrel and dance. praising God. ◀ ֹכּל Bה @נּ ָ שׁמָ ה תּ ַ@הלֵּל .יהּ, הB ל@ לוּ.יהּ. .Praise God with drums and Praise God with flute and strings trumpets, ! ;<9R;6,  2 ֹכּל Bה @נּ ָ שׁמָ ה תּ ַ@הלֵּל .יהּ, הB ל@ לוּ.יהּ. The Book .בָּ ּרוך יהוה לְ ֹעולָם .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 :–, are בָּ רוּL יהוה ל@עוֹל.ם, אָמֵן ו@אָמֵן. Praise God in bedroom praise God, halleluyah! and kitchen; quoted here, to conclude בָּ רוּL יהוה ִמ ִצּיּוֹן, ֹשׁכֵן י@ רוּשׁ.ל.ֽיִם, הB ל@ לוּ.יהּ. .Hal’luyah praise God with pots and the morning recitation of -the Davidic psalms. Be בָּ רוּL יהוה אֱ 9הִ ים א9ֱהֵי ִישְׂרָאֵל, ֹעשֵׂה נִפְל.אוֹת ל@ בַ דּוֹ. .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 :) is add ◀ וּבָ רוּL שֵׁם כּ@בוֹדוֹ ל@עוֹל.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-ma!ol, hal’luhu b’minim v’ugav. ed, specifying that Adonai is the God of Israel—much ִו@ימּ.לֵא כ@בוֹדוֹ אֶת־ ֹכּל הָאָֽרֶץ, praise. Hal’luhu v’tziltz’lei shama, hal’luhu b’tziltz’lei t’ruah. like a letter’s address on אָמֵן ו@אָמֵן. %22,08)4 &%,0%9'— 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 . word barukh, “blessed ,נִשְׁמַת Psalm  Some congregations continue with Thus, just as we began P’sukei D’zimra with a mul- ="#=+;&%"# "7 )'0 &0+0=)%"# "7 *&$+,& tiple repetition of “blessed” in Barukh She-amar Bless A63&*(, always, amen and amen. (page ), so too, here, we repeat that word with From Zion, bless A63&*( 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 A63&*(, 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 .

141 שחרית לשבת ויום טוב · פסוקי דזמרא    ·  Siddur ·    Lev Shalem for Shabbat and Festivals 141 Copyright © 2016 by the Rabbinical Assembly From Individual It is customary to stand through the bottom of page . It is customary to stand through the bottom of page . <’ C D. Originally, P’sukei D’zimra consisted only of selections וJיְבָֽרLֶ דּ. וִ יד אֶ ת־יהוה ל@עֵינֵי ׇ כּ Bל־הקּ.ה.ל Bו ֹיּֽאמֶר דּ. וִ יד׃ to Community !$>%!’& 7%#$+ *8$<08 Awakening to a new day, David praised A63&*( in the presence of all the assembled, from the Book of Psalms; ָבּרוּ2 ַאתָּה יהוה א9ֱהֵי ִישְׂרָאֵל אָבִֽינוּ, מֵעוֹל.ם ו@עַד we began by reciting saying: From the beginning of time to the end of time, blessed later, a series of biblical prayers, beginning here עוֹל.ם. ל@Z יהוה Bהגֻּ@דלָּה Bו@הגּ@בוּרָה ַו@התִּפְאֶֽרֶת Bו@הנֵּֽצַח modeh/modah ani, “I thank You,” in the singular. Now, are You A63&*(, God of our ancestor Israel. Yours, A63&*(, and culminating with the .Song at the Sea, was added ו@הַהוֹד, כִּי ֹכל ַבּשָּׁמַֽיִם וּבָאָֽרֶץ, ל@Z יהוה ַהמַּמְל.כָה at the conclusion of P’sukei is the greatness, the strength and the glory, the triumph and D’zimra, our collective -In these additions we re ַו@המּ Bִתְנשֵּׂא ל@כל ֹל@ראשׁ. ֽו@הָעשֶׁר ַו@הכָּבוֹד ִמלּ@פ. נֶ ֽיthe splendor—for everything in heaven and on earth is Yours. ,Z awareness and connection ֹ ֹ experience our collective history: Abram’s leaving his ַו@אתָּה מוֹשֵׁל ַבּ ֹכּל, וּבְי.ד@Z ֽ ֹכּחַ וּגְבוּרָה, וּבְי.ד@Z ל@גBדֵּל 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 וּ Bלְחזֵּק Bל ֹכּל. ַו@עתָּה אֱ 9הֵֽינוּ מוֹדִ ים אֲ נB ֽ חְ נוּ ל.we can say modim ana5nu ,2 strength and deliverance; it is in Your power to give strength an unknown destination, the exodus from Egypt, and וּמְ הB ל@לִ ים @ל ֵשׁם תּ ְִפְאַרתּlakh, “we thank You,” in .Zֶֽ 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 "?#), <<<<<<<<<< Chronicles :– 2 .וַיְבHֽרֶך ּדָוִ יד to which we respond as a <  community. This passage from  Chron- icles forms part of David’s אַתָּה הוּא יהוה ל@בַדּZֶֽ, ַאתָּה ָע ִֽשׂ י תָ אֶ ַת־השָּׁמַֽיִם, Y35, A63&*( alone, are the God who formed the sky, the last speech—his will and testament—as he hands שׁ@מֵי ַהשָּׁמַֽיִם ו@כׇל־צ@בָאָם, הָאָֽרֶץ ו@כׇ ֲל־אשֶׁר ע. לֶ ֽ י הָ , Changed His Name heavens above and all their hosts, the earth and everything B his kingdom over to hisהBיּ ִ מּים ו@כׇ ֲל־אשֶׁר בָּהֶם, ַו@אתָּה Bמ@חיֶּה אֶת־ ֻכּלָּם, 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 וּצְבָא ַהשָּׁמַֽיִם ל@Z ִמ ְשׁתַּחֲ וִ ים. ◀ ַא ָתּה הוּא יהוה nian Talmud (Berakhkot a), Abraham’s name was the psalms of David, we changed because “in the You, A63&*(, are God; it was You who chose Abram, took him begin the closing section הָאֱ 9הִ ים ֲאשֶׁר בּ ְָחַֽר ָתּ בּ@אַבְרָם, ו@הוֹצֵאתוֹ מֵאוּר ַכּשְׂדִּ 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 ַֽשׂ ְמ ָתּ שׁ@מוֹ אַבְרָהָם, וּ מָ צָ ֽ א תָ אֶת־ל@בָבוֹ נֶאֱמָן ל@פ. נֶ ֽיAram [i.e., av ram], and at .Z the end, he was a leader of found him faithful. of Song, with David’s own .concluding words ו@ כָ רוֹת ִעמּוֹ ַהבּ@רִ ית ל.תֵת אֶת־אֶֽרֶץ ַהכּ@נBעֲנִי ִהַחתִּי הָאֱמֹרִי the whole world [avraham = av hamon, father of mul- You made a covenant with him, giving him the land of the   @  titudes, Genesis :].” %e This is one . 2 ַו@הפִּ@רזִּי ו@הBיְבוּסִי Bו@הגְִּר .גּשִׁי ל.תֵת ל@זBרְעוֹ, Bותָּֽקֶם אֶ ת־דּ@ בָרֶ ֽ יZ בָּ ּרוך ּאַתָה יהוה ancient rabbis taught that Canaanites, the Hittites, the Amorites, the Perizites, the of only two times that this כִּי צַדִּ יק ָֽאתָּה. Bותֵּֽרֶא אֶת־עcנִי ֹאֲבתֵֽינוּ בּ@מִצְרָֽיִם, .except when directly quoting Jebusites, and the Girgashites, to pass on to his descendants Scripture, it is expressly for- phrase, which became the formula for all Jewish ו@אֶת־זBעֲק.תָם שׁ ְָמַֽע ָתּ עBל יBם סוּף. Bו ִתּתֵּן ֹ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 וּמֹפ@תִ ים בּ ֹ@פַרְעה, וּבְכׇ ל־עֲבָד. יו וּבְכׇל־עַם אַרְצוֹ, This is the import of Sea of Reeds. You confronted Pharaoh, his court, and the :.) God’s directive to change כִּי ְי.דַֽע ָתּ כִּי הֵזִֽידוּ עֲלֵיהֶם, Bותּ ַַֽעשׂ ל@Z שֵׁם כּ B@היּוֹם Bהזֶּה. entire Egyptian nation with signs and wonders—for You knew ֹמודִ ים Abram,” which signifies 2  @“ These became the . אֲ נ% ֽחְ ּנו 2לָך ◀ Bו@היּ.ם בּ ְ.קBֽע ָתּ לִפְנֵיהֶם Bו B יּעַ בְ רוּ ב@ תוֹB 2היּ.ם BבּBיּ ָבּשָׁה, leadership of the single how they had oppressed Your people, and in this way You are -first words of the second ו@אֶ ֹת־רד@פֵיהֶם ִהשׁ ְְלBֽכ ָתּ בִמְצוֹ9ת, כּ@מוֹ אֶֽבֶן בּ@מַֽיִם Bעִ זּים. :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 <<<<<<<<<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 : Abram’s name is changed to Abraham, meaning the “father of . ׂוְש ָּ%ֽמְת ׁ ְ ש ֹמו the peace of all God’s creations. Seek out the well-being of    all.” Thus, “one who calls Abraham, ‘Abram,’ transgresses.” many nations,” as a sign of God’s promise that Sarah will bear a child, Isaac. The original name “Abram” may By doing so, one causes Israel to regress to a state of nation- mean “the father [meaning Tera!] 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.  S . Listed here are six of the seven biblical nations that occupied the Land of Israel הַכְּנַעֲנִי @33@ 8**') 4*,*(+*— before the Israelite settlement.

142 שחרית לשבת ויום טוב · פסוקי דזמרא    ·   Siddur·    Lev Shalem for Shabbat and Festivals 142 Copyright © 2016 by the Rabbinical Assembly I Will Sing On that day A63&*( saved the people Israel from the hands of 9   ּ Bו֨יּוֹשַׁע ֜יהוה Bבּ֥יּוֹם ֛הַהוּא אֶ ִת־ישְׂרָאֵ֖ל ִמB יּ֣ד מִצְרָ֑יִם BויּB֤רְא .וַי ֹו ׁשַע Sometimes we sing to   the Egyptians, and Israel saw the Egyptians lying dead on the In Exodus, these ִישׂ ְ֙רָאֵל אֶ ת ־ מִ צְ רַ֔יִם מֵ֖ת עB ל־שׂ@פַ֥ת Bהיּ.ֽם׃ ◀ BוB֨יּרְא ִי ְ שׂרָ אֵ֜ ל ourselves—no one else hears the sound, yet our shore of the sea. ▶When Israel saw the mighty arm that A63&*( verses form the introduction to the אֶ Bת־ה. יּ֣ד Bהגּ@ד ל. ה ֲא ֶשׁר ָעשָׂ֤ה יהוה @ בּמִ צְ רַ יִם Bויּ ִ֥יר@אוּ ֹ ֗ ֨ ֙ ֔ הָעָ֖ם )*&minds are singing. had wielded against the Egyptians, the people revered A63 Song at the Sea and אֶת־יהו֑ה Bו B יּאֲ מִ֨ ינ֙וּ B בּ ֔יהוה וּ בְ מֹשֶׁ֖ה ֽעַבְדּוֹ׃ .Sometimes we sing—our and had faith in A63&*( and in Moses, God’s servant vocal chords voice a tune, so they are quoted שמות יד׃ל-לא Exodus :– and all can hear it and here. recognize it. A8= B9RT ;A A8= The . ׁשִירַת ּהַיָם ;=And sometimes we sing )'0 &"#9 $) )'0 &0$ B recitation of the אָ֣ז Aי ִ שׁיר־מֹשׁ ֶ֩ה וּ בְ ֨נֵ י ִי ְ שׂרָ אֵ֜ ל אֶ ַת־השִּׁירָ֤ה Bה ֹזּ ֙את לB ֔יהוה Bו ֹיּ ֖אמ@רוּ and every cell of our bodies contains the song. Then Moses and the people Israel sang this song to A63&*(: Song at the Sea is a later addition לֵ ֑אמֹ ר ָאשִׁ֤ירָה B לּ ֙יהוה כּ ִֹי־ג.א֣ה גּ ָ֔.אה ֥סוּס Such songs transform to P’sukei D’zimra ֹו@ר ֖כ@בוֹ רָמָ֥ה Bביּ.ֽם׃ ׇעזִּ֤י ֙ו@זִמְרָת .֔יהּ וBיְהִ י־לִ֖י ,both the singer and the I will sing to A63&*(, who has triumphed gloriously listener. who cast horse and rider into the sea. and is not found לִ ישׁוּעָ֑ה זֶ ֤ה אֵלִי ֵו@אBנְוהוּ אֱ 9הֵ֥י That is the way that the A63&*( is my strength and my might; God is my deliverance. ֔ ֙ in st-millennium people Israel sang as they orders of prayer, which included only אָבִ֖י ֹוBאֲר מ@ מֶ ֽ נְ הוּ׃ יהו֖ה אִ֣ ישׁ מִלְחָמָ֑ה יהו֖ה —were saved, in crossing This is my God, to whom I give glory -psalms. The experi שׁ ֽ@מוֹ׃ ְמַרכּ ֹ@ב֥ת פּ ַֹרְע֛ה ו@חֵ ֖ילוֹ י.רָ֣ה Bב.֑יּם וּמִבְחַ֥ר .the Sea. the God of my ancestors, whom I exalt —&%0(=30 ',*234 ence of the long exile may have created שׁ ִ.ל ָ ֖ שׁיו ֻטבּ ֥@עוּ ב@ יB ֽם־סוּף׃ תּ ֹ@המֹ֖ת י@כַסְ יֻ ֑מוּ ֥י.ר@דוּ בִמְצוֹ9֖ת כּ@מוֹ־ .)*&A63&*( is a warrior; God’s name is A63 Moses and the People God has cast Pharaoh’s chariots and army into the sea; the need to include this triumphant אָ ֽ בֶ ן׃ י@ מִ י נ@ Z֣ ֔יהוה נֶאְדָּרִ֖י ַבּ ֹכּ ַ֑ח ֥י@מִינ@Z -song in each morn י ה ו֖ ה תִּרְעַ֥ ץ אוֵֹ יֽב׃ וּ ֹבְר֥ב גּ@אוֹ נ@ Z֖ תּ ַֹהֲר֣ס .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 ק.מֶ ֑ יZ @תּ ַשׁלּ ַ֙ח ֹחֲר ֣֔נ@Z ֹיאכ@לֵ֖מוֹ BכּBֽקּשׁ׃ וּ ֤בְרוּ חַ Moses and the Israelites to this song with the ַא ֶ֨פּ ֙יZ נֶ֣עֶרְמוּ מַ֔ יִ ם ִנצּ ֥@בוּ כ@מוֹ־נֵ֖ד —have sung this song as call Your right hand, A63&*(, singular in strength and response (antiphonal Your right hand, A63&*(, shatters the enemy. final redemption and interprets its first ֹנז@ לִ֑ים ֥ק.פ@אוּ ֹת@המֹ֖ת בּ@לֶב־י.ֽם׃ אָמַ֥ר singing)—Moses would sing, and the people would With Your majestic might You crush Your foes; word, az (“then”), as Moses’ prophetic אוֹיֵ ֛ב אֶרְדֹּ֥ף ַאשִּׂ֖יג ֲאַח ֵ לּ֣ק שׁ.ל.֑ל תִּמְל.אֵ֣מוֹ .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 ְנBפ ִ֔שׁי אָרִ֣ יק ְחַר ִ֔בּי תּוֹ רִ ישֵׁ֖מוֹ ִֽ י.די׃ .נשׁ ְַ֥פ ָתּ are sung antiphonally. Call the sea stood motionless, the great deep congealed. the future—since ב@ רוּ חֲ Z֖ ִכּסָּ֣מוֹ י.֑ם צ. ל@ ל֙וּ כַּעוֹ ֔פֶרֶת בּ@מַ֖יִם 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׃ מִי־כָמֹ֤כָה בּ ָ֙אֵלִם ֔יהוה מִ֥י .participation. We first par- I will devour them, I will draw my sword ticipate inwardly, listening Hebrew as “sang,” is actually a future כָּמֹ֖כָה נֶאְדָּ֣ר Bבּ ֹקּ ֶ֑ד שׁ נוֹרָ֥א ִת@ה ֖לֹּת ֥ ֹעשֵׂה ”.to the leader’s voice as it With my bare hands will I dispatch them ,tense (Mekhilta פֶ ֽלֶ א׃ נ. טִ֨ י תָ֙ י@ מִ ֣ י נ@ Z֔ תִּבְל.עֵ֖מוֹ אָ ֽרֶ ץ׃ נ.חִ֥ ָית .interprets the words. We You loosed the wind—the sea covered them then respond outwardly, Like lead, they sank in the swelling waters. Shirata ). ב@ חַ סְ דּ@ Z֖ עַ ֣ם־זוּ גּ ְ.אָ֑ל ָתּ ְנֵהַ֥ל ָתּ ׇבְע @ זּZ֖ אֶ ל־נ@וֵ֥ה assenting to and building A   T on what we’ve heard. But Who is like You, A63&*(, among the mighty? continued Rabbinic .זֶה אֵלִי 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 ). In Your love You lead the people You redeemed; The entire .יהוה אִ ׁיש מִלְחָמָה יהוה ׁ ְ ש ֹמו harmonious and the sound ;<9R;6   ; T’   ;<9R;6 of the song is full. We hear with Your strength You guide them to Your holy habitation. poem emphasizes God’s role as warrior, triumphing over Israel’s enemies. On the and are heard, careful not continued phrase “God’s name is Adonai,” the ancient rabbis remarked that God appears in to overwhelm one another, ensuring that even the smallest many different guises: here as a warrior, elsewhere as a sage. No matter how varied voice is not drowned out. As the leader evokes our song, so God’s manifestations, “God’s name is Adonai”—the one God is always the same too do each of us aArm and amplify each other’s voice. (Mekhilta, Shirata ). The deliverer from oppression, the warrior who fights injustice, —4(8,*%2 +3(&3 is the God of compassion.

143 שחרית לשבת ויום טוב · פסוקי דזמרא    ·  Siddur ·    Lev Shalem for Shabbat and Festivals 143 Copyright © 2016 by the Rabbinical Assembly Nations hear and quake; A8=R :6Q6;: A8= In . ּוַת ִּקַח מִרְיָם DQ9D8=A ְקׇד ֶ ֽ שׁZ׃ שׁ ָ֥מ@עוּ ַע ִ֖ מּים ְיִרגּ ֑.זוּן חִ֣ יל the Torah, this passage ַ֔אָחז ֹישׁ@בֵ֖י פּ.ֽ@ל ֶשׁ ת׃ אָ֤ז נִ בְ הֲ ל ֨וּ ַאלּוּפֵ֣י .panic grips the dwellers of Philistia Edom’s chieftains are seized with terror, immediately follows the -Song at the Sea, empha אֱ ֔דוֹם אֵ ילֵ ֣י מוֹ אָ֔ ב ֹיאחֲזֵ֖מוֹ רָ ֑ עַ ד נ. ֕מֹגוּ ,trembling grips the mighty of Moab sizing that all of Israel— -men and women—cel ֖ ֹכּל ֹישׁ@בֵ֥י כ@ נ. ֽ עַ ן׃ ִתּ ֨ ֹפּל עֲלֵיהֶ֤ם אֵ י מָ֨ ֙תָה ,all the citizens of Canaan are dismayed ebrated together. That ו. ֔פַ חַ ד בִּגְדֹ֥ל ז@ רוֹ עֲ Z֖ ֣יִדּ@מוּ ָ כּאָ ֑ בֶ ן עַד־ .dread and fear descend upon them Your overwhelming power makes them silent as stone, sense of inclusiveness is a fitting introduction to ֹיBעֲב֤ר ַעמּ ֙@Z יה ֔ו ה ֹעַד־יBעֲב֖ר עַ ֥ם־זוּ while Your people, A63&*(—the people the following passage, Nishmat Kol 0ai, “the ק.נִֽיתָ׃ @ תּבִ אֵ֗ מוֹ ִו@ת ָ טּעֵ֨ מ֙וֹ בּ@הַ֣ר B נ חֲ . ל ת@ Z֔ ֧מָכוֹן .whom You have redeemed—pass through peacefully breath of every living @לשׁ ְִב @ תּZ֛ פּ ְָעַ֖ל ָתּ י ה ו֑ ה ִמקּ ָ֕@דשׁ אֲדֹנ.֖י כּוֹ ֥נ@נוּ ;Lead them and bring them to Your lofty mountain being,” which follows on the next page. Rashi י.דֶֽיZ׃ יהו֥ה יִמ2֖9ְ ֹל@על.֥ם ֶ ו.עֽד׃ ,)*&the abode You fashioned, A63 the sanctuary Your hands established. (–, northern שמות טו׃א-יח A63&*( shall reign forever and ever. France), interpreting the Mekhilta (the nd- Exodus :– Some congregations include this passage: century commentary on Exodus), pictures Moses J reciting the Song andותּ ִ֩קּJח מִ רְ י.֨ ם הB נּ@ בִ י אָ֜ ה אֲח֧ וֹת אַ הֲ ר֛ ֹן אֶ ת ־ הַ תּ֖ ֹף בּ@י.דָ֑הּ :Dancing with Timbrels Some congregations include this passage the men repeating after וBתֵּ צֶ ֤אןָ כׇ ל־הB נּ.שִׁ ֙ים אַ חֲ רֶ֔ י הָ בּ@תֻ פִּ֖ ים ֹוּבִמְח9ֽ ת׃ וBתַּ֥עַן ל.הֶ֖ם 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 י.֑ם שִׁ ֤ ירוּ לB ֙יהוה כִּ י ־ ג. א֣ ֹה גּ. אָ֔ ה ס֥ וּס ֹו@רכ@ב֖וֹ רָמָ֥ה בB יּ.ֽם׃ that the blessed Holy One would perform miracles timbrels and dance. And Miriam led them in response: the women repeating שמות טו׃כ-כא for them, so they brought “Sing to A63&*( who has triumphed gloriously, who cast after her. In comment- timbrels with them from horse and rider into the sea.” ing on Exodus :, Mi- Egypt, to be able to drash Sekhel Tov (th Exodus :– century, Italy?) imagines ◀ כִּי לB יהוה הַמּ@לוּכָה וּמֹשֵׁל בּBגּוֹיִם. ו@ע. לוּ מוֹשִׁעִ ים בּ@הַר צִ יּוֹן sing and dance at such a Miriam reciting the first ֹלִשְׁפּט אֶת־הַר עֵשׂ.ו, ו@ה.י@תָה לB יהוה הַמּ@לוּכָה. .moment <<<<<<—)*',( ▶ For sovereignty belongs to A63&*(, who rules the nations. half of each verse and -the women complet ו@ה.י.ה יהוה ל@מֶֽל2ֶ עBל כׇּל־הָאָֽרֶץ, Deliverers shall rise on Mount Zion to judge the mountain ing the verse. Philo (st (century .., Egypt בּB יּוֹם הַ הוּא יִהְיֶה יהוה אֶחָד וּשְׁ מוֹ אֶחָד. of Esau, and dominion shall belong to A63&*(. A63&*( shall be sovereign over all the earth. On that day A63&*( 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. Psalm :. The biblical selections of P’sukei D’zimra .כִּי לַ יהוה הַמְּ ּלוכָה     ;<9R;6 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 :. The mountain referred to is perhaps . ׁלִש ְּפֹט אֶת־הַר ׂעֵשָו       Palmyra—the red rock, home of the “red” Esau (Genesis :). Throughout Jewish history, oppressors were identified with Esau. Thus in ancient times, Rome was midrashically referred to as Esau, and in modern times Jews talked about their German oppressors using that name—throughout history, a safe way to reference a tyrannical regime. Obadiah, quoted here, predicted that though Israel and Judah were bent low in his time, redemption would come soon. Thus the victory described in the Song at the Sea is connected and turned into a vision of ever-renewed deliverance of the people Israel. -Zechariah :. The Aleinu prayer also ends with this verse, represent . ּו ׁ ְ ש ֹמו אֶחָד     T, ; ing a wish for universal justice and peace. In that time, religious ideals will be not only a hope and a dream but also an experienced reality. The exodus from Egypt and the Egyptians’ defeat foreshadows this future time.

144 שחרית לשבת · פסוקי דזמרא    ·  Siddur ·    Lev Shalem for Shabbat and Festivals 144 Copyright © 2016 by the Rabbinical Assembly #%&',$): )'0 &";+ "7 $++ )'$) +%>0& R. Nishmat is a fitting conclusion to the ִנשְׁמַת כׇּל־חJי תּ@בָר2ֵ אֶ ת־שִׁמZְ, יהוה אֱ 9הֵֽינוּ. psalms and biblical verses ֽו@רוּ חַ ׇכּל־ ָבּשָׂר תּ@פָאֵר וּ תְ רוֹמֵם זִכְר@Z, ְמBלכֵּֽנוּ, תָּמִ יד. ;The soul of all that lives praises Your name, A63&*( our God the spirit of all flesh exalts You, our sovereign, always. that we have just recited, as well as an introduction מִן הָעוֹל.ם ו@עַד הָעוֹל.ם ַאתָּה אֵל, 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 וּ ִמ B בּלְעָדֶ ֽ יZ אֵ ין ל.ֽנוּ מֶֽל2ֶ גּוֹאֵל וּמ ִ ֽ וֹשׁי עַ , Beside You, we have no sovereign psalm we recited, Psalm פּוֹדֶה וּ ַמ ִ צּיל, וּמְפַרְנֵס וּמְרַחֵם בּ@כׇל־עֵת צָרָה ו@ צוּק.ה. ,who redeems and liberates us, rescues and saves us , ends with the line “Let every breath be praise of אֵ ין ל.ֽנוּ מֶֽל2ֶ ֶאלָּא ָֽאתָּה. ;shows us kindness and sustains us in every moment of anguish and distress God,” a thought that is א9ֱהֵי הָרִאשׁוֹנִ ים ו@ הָ אַ חֲ רוֹנִ 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 ֽאֱל ַוֹהּ ׇכּל־בִּ@ריּוֹת, master of all generations, prayer, “the soul (n’shamah, literally ‘breath’) of all that אֲ דוֹן ׇכּל־תּוֹ ל. דוֹת, ,extolled in endless praise who guides the world with love lives praises Your name.” Following on the heels of הַ מ@ הֻ .לּל בּ ֹ@רב הַ ִתּ ְשׁ ָבּחוֹת, and its creatures with compassion. the recitation of the Song הַמ@נBהֵג עוֹל.מוֹ בּ@חֶֽסֶד, וּ ִבְריּוֹת. יו בּ@רַחֲמִ ים. A63&*( neither slumbers nor sleeps, at the Sea, Nishmat speaks of God’s rescue of the וB יהוה 9א י. נוּם ו@9א יִ ישָׁן, ,but wakes those who sleep people Israel from slavery in Egypt. Equally, Nishmat הַמ@עוֹרֵר @י ֵ שׁנִ ים, ,rouses those who slumber looks forward to the ַו@המֵּקִ 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 ַו@ה ֵמּ ִֽשׂ י חַ ִאלּ@מִ ים, supports those who fall, worshipping God with all of one’s body and all of ַו@ה ַמּ ִ תּיר אֲסוּרִ ים, .straightens those who are bent over one’s soul, it anticipates the ַו@הסּוֹמ2ֵ נוֹפ@ לִ ים, .It is You alone whom we thank Sh’ma, which talks of wor- B shipping God with one’sו@הזּוֹקֵף @כּפוּפִ ים. ,Were our mouths filled with song as the sea -total being, and in its con ל@Z ל@בַדּ@Z אֲ נB ֽ חְ נוּ מוֹדִ ים. ,our tongues to sing endlessly like countless waves our lips to o-er 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 ִאלּוּ פִינוּ מ.לֵא שִׁירָה Bכּיּ.ם, our arms to spread heavenward like eagles’ wings, Nishmat repeatedly moves from prose וּ ְלשׁוֹנֵֽנוּ ִרנּ.ה כַּהֲמוֹן Bגּ . לּיו, ,and our feet swift as deer statements to rhythmic @ו ִ שׂפְ תוֹתֵֽינוּ שֶֽׁבַח כּ@מֶרְחֲבֵי ר. קִ ֽ י עַ , we would still be unable to fully express our gratitude to You, poetic lines, as if each moment of prayer ו@עֵ ינֵ ֽינוּ מ@אִירוֹת ַכּשּׁ ֶֶֽמשׁ Bו@כ . יּרֵ ֽ חַ , ,A63&*( 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 ו@י.דֵֽינוּ פ@ רוּשׂוֹת כּ ִ@נשְׁרֵי שָׁמָֽיִם, of kindness with which You have blessed our ancestors and us. emphasizes the limitation ו@רBגְלֵֽינוּ Bקלּוֹת כּ Bָאיּ.לוֹת, continued of words in describing or praising God, the poet אֵ ין אֲ נB ֽ חְ נוּ ְמַס ִ פּיקִ ים ל@הוֹדוֹת ל@Z, יהוה אֱ 9הֵֽינוּ וֵא9הֵי suggests that the actions of our bodies, especially our אֲבוֹתֵֽינוּ [ ִו@אמּוֹתֵֽינוּ], וּלְבָר2ֵ אֶ ת־שׁ@מZֶֽ עBל אַחַת מֵאֶֽלֶף breathing, can constitute אBלְפֵי אֲ ל.פִ ים ִו@רבֵּי ר@בָבוֹת פּ@עָמִ ים ַהטּוֹבוֹת שׁ ֶָע ִֽשׂ י תָ עִם a praise of God. Indeed, in this prayer our entire body אֲבוֹתֵֽינוּ [ ִו@אמּוֹתֵֽינוּ] ִו@עמָּֽנוּ. continued is said to praise God. Some recite as an introduction to Nishmat the poem by Solomon ibn Gabirol on page .

145 שחרית לשבת · פסוקי דזמרא    ·  Siddur ·    Lev Shalem for Shabbat and Festivals 145 Copyright © 2016 by the Rabbinical Assembly From Egypt You redeemed us, A63&*( our God, =  . . .  . ׁוְכׇל־לָש ֹון . . . 2וְכׇל־בֶּֽרֶך  ִממִּצְרַֽיִם גּ ְ@אBלתָּֽנוּ, יהוה אֱ 9הֵֽינוּ, .Based on Isaiah : וּ ִמ ֵ בּית עֲבָדִ ים פּ@דִ יתָֽנוּ. .and from the house of bondage You liberated us In famine, You nourished us;     = בּ@רָעָב ְזBנתָּֽנוּ, כׇּ ל־עַ צְ ֹמותַי in prosperity, You sustained us;   Psalm :. This . ּתֹאמ%ֽרְנָה וּ בְ שָׂבָע כּ ְִלכּ Bְלתָּֽנוּ, ;from the sword, You saved us verse has been cited as the basis in Jewish tradition for מֵחֶֽרֶב ִהצּ Bְלתָּֽנוּ, ;from pestilence, You spared us bodily movement during וּמִדֶּֽבֶר ִמלּ ְַטתָּֽנוּ, .and from illness, bitter and long, You raised us up Your compassion has maintained us to this day, prayer. This is the seventh occurrence in this passage וּמֵחcל.יִם רָעִ ים ו@נֶאֱמ. נִ ים ִדּ ִ לּיתָֽנוּ. Your love has not left us; of the word kol (meaning .(”all” or “every“ עַד ֵֽהנּ.ה ֽעֲז.רוּנוּ רַחֲמֶ ֽ יdo not abandon us, A63&*( our God, ever. ,Z T,  . . .  ו@ 9א ֽעֲז.בוּנוּ חֲסָדֶ ֽ יAnd so the organs You formed within us, ,Z This .הָאֵל הַ ָּגד ֹול הַ ִּג בּ ֹור phrase anticipates the first ו@ אB ל ִתּ @טּשֵֽׁנוּ, יהוה אֱ 9הֵֽינוּ, ל.נֶֽצַח. ,the spirit and soul You breathed into our nostrils .blessing of the Amidah עBל כֵּן אֵ בָרִ ים ֶשׁ ִפּלּ ְַֽג ָתּ בָּֽנוּ, —the tongue You placed in our mouths בָּרְכִי N    ֽו@רוּ חַ וּ ְנשָׁמָה ֶשׁנּ ְ.פַֽח ָתּ בּ ַ@אפֵּֽינוּ, ,they will all thank and bless .Psalm : . ׁנַפְשִי ,praise and acclaim .ו@לשׁוֹן ֲאשֶׁר ַֽשׂ ְמ ָתּ בּ@פִֽינוּ, ,exalt and honor הֵן הֵ ם יוֹדוּ ִ ו י בָ ר@ כוּ וִ י ַשׁ @בּחוּ וִ י פָ אֲ רוּ וִירוֹמ@מוּ .sanctify and crown Your name, our sovereign ִֽ ו@יBעֲריצוּ ו@יBקְדִּֽישׁוּ ו@יBמְלִֽיכוּ אֶ ת־שִׁמZְ ְמBלכֵּֽנוּ. ,Let every mouth thank You כִּי כׇ ל־פֶּה ל@ Z יוֹדֶה, ,every tongue pledge loyalty every knee bend to You, ו@כׇ .ל־לשׁוֹן ל@Z ִתשָּׁבַע, ,every body bow before You ו@ כׇ ל־בֶּֽר2ֶ ל@Z תִכְרַע, ,every heart be loyal to You ו@כׇ ל־קוֹמָה ל@פ. נֶ ֽיZ ִת ְשׁתַּחֲוֶה, ,and every fiber of our being chant Your name ו@כׇל־ל@בָבוֹת ֽיִירָאוּfulfilling the song of the psalmist: ,Z “Every bone in my body cries out, ו@כׇל־קֶֽרֶב וּ כְ ל. יוֹת Bי@ז @מּרוּ ִלשְׁמA63&*(, who is like You: ,Zֶֽ כַּדָּבָר ֶשׁכָּתוּב׃ ,saving the poor from the powerful כׇּל־עַצְמוֹ תB י ֹתּאמַֽרְנ.ה, יהוה מִי ֽכָמוֹthe aBicted and impoverished from those who prey on them?” ,Z ַמ ִ צּיל ע.נִי מֵח.ז.ק ִמֶֽמּנּוּ, ו@ע.נִי ו@ אֶ בְ יוֹן ִמ ֹגּז@לוֹ. ?Who resembles You Who is equal to You? מִי ִ י דְ מֶ ה לּWho compares to You?— ,2ָ וּמִי ִישְׁוֶה לּgreat, mighty, awe-inspiring, transcendent God, ,2ָ וּמִי יBעֲר2ׇ־ל.to whom heaven and earth belong. ,2 הָאֵל Bה .גּדוֹל Bה ִגּבּוֹר Bו@הנּוֹרָא, אֵל עֶ לְ יוֹן, ֹקנֵה שָׁמַֽיִם ו.אָֽרֶץ. ,We will praise, acclaim, and honor You

146 שחרית לשבת ויום טוב · פסוקי דזמרא    ·  Siddur ·    Lev Shalem for Shabbat and Festivals 146 Copyright © 2016 by the Rabbinical Assembly An anonymous .הָאֵל Faith in God On Festivals, the leader begins here: On Festivals, the leader begins here: T G36, in the fullness of Your power, early medieval poet created -a short poem elaborat הָ אֵ ל בּ@תַעֲצֻ מוֹת עֻזּThis faith in oneself is ,Zֶֽ ing each of the adjectives הBגּ. דוֹל בִּכְ בוֹד שׁ@מnot merely faith in one’s Great, in accord with your glorious name, ,Zֶֽ 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- הBגִּ בּוֹ ר ל.נֶֽצַח, ,of mental health, and is as Awesome, in your awe-inspiring deeds graph of the Amidah (ha-El important as bodily health. ,ha-gadol ha-gibor v’ha-nora ו@הBנּוֹרָא בּ@ נוֹר@ אוֹתֶ ֽ יSovereign, enthroned on high, ,Z The faith in oneself which “Great, mighty, awe-inspir- הַ מֶּ ֽ לֶ 2 הBיּוֹשֵׁב עBל כִּסֵּא רָם ו@נִשָּׂא. :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 ◀ שׁוֹכֵן עַד, מָ רוֹם ו@ק. דוֹשׁ שׁ@ מוֹ. oneself a principle of life “Sing, O you righteous, to A63&*(; melekh, sovereign. ו@כָ תוּב, רB נּ@ נוּ ַצִ דּיקִ ים בּB יהוה, לBיְשָׁרִ ים נ.או.ה ת@הִלָּה. ”.which is not a derivative praise o-ered by the upright is lovely ׁש ֹוכֵן from one’s natural capaci-   At this point there is a .עַד בּ@פִי י2 שָׁרִ ים תִּתְהַלּ.ל, ;ties, but which belongs to You are exalted in the speech of the upright a di-erent order of exis- shift to the formal morning service, which is marked וּ בְ דִ בְ רֵ י צַ ִ דּיקִ ים תִּתְבָּרtence. In the yearning for You are blessed in the words of the righteous; ,2ַ musically and in some וּבִ לְ שׁוֹן סִ ידִ ים תִּתְרוֹמָם, ;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 וּבְקֶֽרֶב ק2 דוֹשִׁ ים Bתִּתְקדָּשׁ. 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 וּבְמBקְ הֲ לוֹת רִ ב@ בוֹת עַמּ@Z בֵּ ית יִשְׂרָאֵל .human being experiences of Israel, joyously glorify Your name in every generation earlier at ha-El (“God,” at בּ@רִנּ.ה יִתְפָּאַר שִׁמZְ מB לְכֵּ ֽנוּ, בּ@כׇ ל־דּוֹר ו. דוֹר. something supra-human ▶ For it is the duty of all creation, A63&*( 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 .B . Psalm : ◀ שֶׁכֵּן חוֹבַת כׇּ ל־הB יְ צוּרִ ים ל@פ. נֶ ֽיZ יהוה אֱ 9הֵ ֽינוּ וֵא9הֵי ְ ּרַנ ּנו in one’s self cannot be so and honor You, to exalt and glorify You, to praise, laud, and    6 @ אֲ בוֹתֵ ֽ ינוּ [ו@אִ מּוֹתֵ ֽ ינוּ], ל@ הוֹדוֹת, ל@הַלֵּל, @ ל שַׁ בֵּ ֽ חַ , ל@פָאֵר, ,vain or unreasonable as to exalt You, adding our own tribute and songs to those of David     ל@רוֹמֵם, ַל@הדֵּר, ל@בָר2ֵ, ל@עַלֵּה וּלְקBלֵּס, עBל כׇּ ל־דִּבְרֵי .believe that he or she is Jesse’s son, Your anointed servant The .בְּפִי ׁיְשָרִ ים תִתְ ֹרומָם alone in the possession of vision of God seated in שִׁ ירוֹת ו@תִשְׁ בּ@ חוֹת דּ.וִד בֶּן־יִשׁBי ְעַבדּ@Z מ@שִׁיחsuch yearning. The most .Zֶֽ diAcult 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 —43)6%8*( 4. @*92*& an acrostic spelling out the name “Isaac” (yitz&ak). Prayer What begins with a person’s request ends with God’s

The Presence of God The prayers that you pray are the very presence of God. —9(&C*' 3: @3)%0D

147 שחרית לשבת ויום טוב · פסוקי דזמרא    ·  Siddur ·    Lev Shalem for Shabbat and Festivals 147 Copyright © 2016 by the Rabbinical Assembly Chorus of Song : @   This . ׁיִש ְּתַבַּח  יִשְׁתַּבַּח שִׁמZְ ל.עַד מB לְכֵּ ֽנוּ, הָאֵל הַמֶּֽל2ֶ הBגּ. דוֹל ו@הBקּ. דוֹשׁ Concluding B’rakhah The Easidic master -b’rakhah marks the com בַּשָּׁמַֽיִם וּבָאָֽרֶץ. כִּי ל@Z נ.אֶה, יהוה אֱ 9הֵ ֽינוּ וֵא9הֵי ,May Your name be praised, always and everywhere Sim;ah Bunam once pletion of P’sukei D’zimra, which began with Barukh אֲ בוֹתֵ ֽ ינוּ [ו@אִ מּוֹתֵ ֽ ינוּ], .o-ered a play on the our sovereign, God, great and holy phrase shirei zimrah, “cho- For it is fitting, A63&*( our God and God of our ancestors, She-amar on page . The שִׁ יר וּשְׁבָחָה, הַלֵּל ו@זִמְרָה, ֹעז וּמֶמְשׁ.ל.ה, נֶֽצַח, rus of song.” He vocalized to sing songs of praise to You, two b’rakhot are consid- ered complementary and גּ@דֻלָּה וּגְבוּרָה, תּ@הִלָּה ו@תִפְאֶֽרֶת, ק@דֻשָּׁה וּמB לְ כוּת. —the letters di-erently Hebrew written without to ascribe strength and sovereignty, holiness and eternity one is not recited without the other; the psalms and ◀ בּ@רָ כוֹת ו@הוֹדָ אוֹת מֵעַתָּה ו@עַד עוֹל.ם. בָּ רוּ2 אַתָּה 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 D’zimra are preceded and אֵל מֶֽל2ֶ גּ. דוֹל בַּתִּשְׁ בָּ חוֹת, אֵל הַ הוֹדָ אוֹת, אֲ דוֹן הַ נִּפְ ל. אוֹת, ▶ zimrah, “that which is left followed by these formal הַבּוֹחֵר בּ@שִׁירֵי זִמְרָה, מֶֽל2ֶ, אֵל, חֵי הָ עוֹל.מִ ים. .over after the singing,” and now and forever suggested that God most Barukh atah $!"#$%, Sovereign God, to whom we o-er 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. V L. In Jewish חֲצִי קB דִּ ישׁ .has ended Leader: liturgical usage, the 0atzi -or “partial”) Kaddish, call) ְיִתגּBדּBל ַו@יִתְקBדּשׁ שׁ ֵ@מהּ ַרבָּא, בּ@ע.ל@מָא דִּי ב@רָא, כִּרְעוּ ֵתהּ, The Duty to Praise ?atzi Kaddish ing us to praise the name of God, marks the end of a ו@יBמְ לִ י2 מB לְ כוּ ֵתהּ בּ B@חֵ יּיכוֹן וּ בְ יוֹמֵ יכוֹן וּ Bבְחיֵּי ד@ כׇ ל־ ֵ בּית -Maimonides, the great me dieval Jewish philosopher Leader: section of the service. ִישְׂרָאֵל, בַּעֲג.ל.א וּבִזְמַן ק.רִ יב, @ ו אִ מְ רוּ אָמֵן. 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: י2הֵא שׁ2מֵהּ רַבָּא מ2בָרLַ ל2עָלַם וּלְעָל2מֵי Aעָל2מJיּא. obligation in his list of F". 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 ְיִתבָּר2ַ ו@ יִ ְשׁ ַתּבַּח ְו@יִתפָּאַר ו@ ִ י תְ רוֹמַם Bו@יִתְנשֵּׂא :Congregation and Leader why does Maimonides turn ו@יִתְהַדַּר ַו@יִתְעלֶּה ַו@יִתְהלּBל שׁ ֵ@מהּ ְדּ@קֻדשָׁא, בּ2רִ יL הוּא, !prayer into an obligation, May God’s great name be acknowledged forever and ever ֵֽל@עלָּא מִן ׇ כּל־ [ ל@עֵֽלָּא ל@עֵֽלָּא ִמ ׇ כּל־ :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 בִּרְכָתָא @ו ִ שׁי רָ תָ א ֻתּ ְשׁבּ@חָתָא ו@נֶחָמָתָא דַּאֲמִירָן בּ@ע.ל@מָא, :o-ering of the heart which Leader we choose to give? May the name of the Holy One be acknowledged and @ ו אִ מְ רוּ אָ מֵ ן. -Maimonides under> stands the entire system cele brated, lauded and worshipped, exalted and honored, of mitzvot as fashioning extolled and acclaimed—though God, who is blessed, human beings who are b’rikh hu, is truly [on Shabbat Shuvah we add: far] beyond all moral and who come to know God in deeper ways. acknowledgment and praise, or any expressions of Prayer inculcates a sense gratitude or consolation ever spoken in the world. of appreciation and humil- And we say: Amen. ity before the wonders of life—essential aspects of a religious path. Thus he sees prayer as an essential part of the process of religious formation.

148 שחרית לשבת ויום טוב · פסוקי דזמרא    ·  Siddur ·    Lev Shalem for Shabbat and Festivals 148 Copyright © 2016 by the Rabbinical Assembly קריאת שמע וברכותיה The Sh’ma and Its Blessings

The E@ect of Prayer $ ,0!%)$)%"# 7"8 ($8’A'; 6   .Q   B’ ר2שׁוּת 2 ל בָ ר2 כוּ The call to worship marks מַשְׂ גִּ יב ֹבּ@כחוֹ מִי בִ לְ תּוֹ ֽ ו@כָמֹהוּ? 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 .Sha!arit (morning) service כִּי הוּא מ@ קוֹר ֹהַכּל, ֹיצ@ רוֹ ֹו@עשֵֽׂ הוּ. der of life, of expressing Sha!arit always includes כֵּן לוֹ @ דּמוּת עַֽיִן 9א רָאֲתָה, בִּלְתִּי gratitude, and of praising can be like You the source for in You all finds its place and acknowledging the two central moments: the נֶֽפֶשׁ בּ@לֵב תַּ כִּ יר ֹאתוֹ ו@תִ צְפֵּ ֽהוּ; 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 ֹעֽצֶם כּ@ בוֹדוֹ הֵכִ יל ֹכּל, ו@כֵן 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- מ. קוֹם ֹל@כל כִּי 9א מ. קוֹם י@כִ ילֵ ֽהוּ, process of nature to feel lodged in the heart the seeing but unseen ing the Sh’ma serve to interpret the themes of its ֹראָה ו@9א נִרְ אֵ ית, ֹל@ראֶה ו@9א נִרְאֶה .that prayer is worthwhile We may have di-erent un- biblical verses. Preceding ֹבּֽאִי ו@הוֹדִי אֶת־אֲדֹנ.י וּבָר@ כֵ ֽהוּ. 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 suAcient 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 רוּ /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 בָּר@ כוּ אֶ ת־יהוה ֹהַמ@ברis inherent in creation, that Leader: .2ָ humans are responsible Praise A63&*(, 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 & בָּ רוּ2 יהוה ֹהַמ@בר2ָ ל@עוֹל.ם ו.עֶד. perfection, or at least the % Praise A63&*(, 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 suA- 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- —)%5=%& ,*44%) ing recitation of the Sh’ma; it speaks of redemption, reflecting the We are seated. theme of the exodus from Egypt, which is introduced in the third The Congregation paragraph of the Sh’ma. Tabernacle and Temple gave visible assurance of God’s care and accessibility. But once that locus of divine -A meditation for Bar’khu written by Yehu . ׂמַש ִ ְּגיב בְּ ֹכֹחו ; indwelling was destroyed, what could possibly replace it? The destruction of God’s house should have augured dah Halevi (Spain, d. ). 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? !’: A S  2 A. The leader calls the How would we have recognized one? The heart of this radically new institution was neither a building nor a congregation together as a minyan; the congregation, by respond- book, but a number. Whereas, prior to the Temple’s end, holiness was ascribed to a sacred place that could not ing, acknowledges its being assembled for prayer. be duplicated, after GH 8.%. holiness resided inconspicuously in the quorum of ten without which basic com- The Talmud of the Land . 2הַמְבֹרָך A      munal rituals could not be enacted. To conduct a worship service, to recite certain prayers, to chant from the of Israel explains the word ha-m’vorakh to mean “whom all of us Torah or Prophets, to perform a wedding or a funeral, all required a minyan (Mishnah Megillah ?:.). . . . The praise” (Berakhot :). Talmud echoes the new salience of a minyan. Once, Rabbi Yitz;ak asked his friend, Rav Na;man, 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 Yitz;ak. “It was too troublesome.” “Well, at least,” needled Rabbi Yitz;ak, “you should have had a synagogue oAcial come to inform you when exactly the congregation would be praying [so that you might join them from afar].” At which point, Rav Na;man protested, “What’s this all about?” “We have a tradition,” asserted Rabbi Yitz;ak, “that goes back to Rabbi Shimon ben Yo;ai that this is the intent of the verse, ‘As for me, may my prayer come to You, O Lord, at a favorable moment’ (Psalm F#:"?). And what indeed constitutes that ‘favorable moment’? It is when the congregation is absorbed in prayer” (Babylonian Talmud Berakhot Gb–Ia). <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<—('4*) '8,3)'8,

149 שחרית לשבת ויום טוב · קריאת שמע וברכותיה 234  ·  Siddur · ’   Lev  Shalem for Shabbat and Festivals 149 Copyright © 2016 by the Rabbinical Assembly . ֹיוצֵר ֹאור All Thank You C  -This opening b’rakhah be בָּ רוּ2 אַתָּה יהוה אֱ 9הֵ ֽינוּ מֶֽל2ֶ הָעוֹל.ם, :First B’rakhah before the Sh’ma -fore the Sh’ma acknowledg יוֹצֵר אוֹר וּבוֹרֵא ֹחֽשׁIt is not you alone, or we, The Creation of Light ,2ֶ or those others who pray; es that we experience God, -first of all, through witness ֹעשֶׂה שׁ. לוֹם וּבוֹרֵא ֹאֶת־הַכּל. ,all things pray, all things Barukh atah A!"#$%, 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 . The heavens pray, Praying in the morning, we the earth prays, while creating all. On Shabbat, we recite: are asked to pay attention every creature and to the wonder of the dawn, every living thing prays. On Festivals occuring on weekdays, we continue in the middle of page . of sunlight, and of a new ַה ֹכּל יוֹֽדוּZ In all life, there is longing. day. In the liturgy, the break ַו@ה ֹכּל @י ַשׁ @בּ חֽ וּCreation is itself but a On Shabbat, we recite: ,Z of dawn is then imagined as longing, a chorus of song in which ַו@ה ֹכּל ֹי א מ@ רוּ אֵ ין ק. דוֹשׁ B כּיהוה. ,All thank You a kind of prayer of the all praise You, we join. ַה ֹכּל י@ רוֹ ֽמ@מוּZ סֶּֽל.ה, .Almighty and all declare: “None is as holy as A63&*(.” This b’rakhah is adapted ,(from a verse in Isaiah (: יוֹ צֵ ר הַ ֹכּל. ,%9'73 *,8)4— +%)618D%>'@( All will praise You forever, which reads oseh shalom u-vorei ra, “who makes הָאֵל ַהפּוֹ תֵ ֽ חַ @ בּכׇ ל־יוֹם דּB לְ תוֹת שַׁעֲרֵי מִזְרָח .creator of all God of All peace and creates evil.” The prophet insists that וּבוֹ קֵ ֽ עַ ַחלּוֹנֵי ר. קִ ֽ י עַ , ,Everything you see en- Each day, God, You raise the gates of the east both good and evil come מוֹצִ יא ַחמָּה ִממּ@קוֹ ָמהּ וּלְב.נ.ה ִממּ@כוֹן שׁ ְִב ָתּהּ, ,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 וּמֵ אִ יר ל.עוֹל.ם ֻכּלּוֹ וּ לְ י @ וֹשׁב. יו ֶשׁבָּרָא בּ@מִדַּת רַחֲמִ ים. the spiritual beauty. bring forth the sun from its place focus on all for which we ַהמֵּאִ יר ל.אָֽרֶץ ו@לBדָּרִ ים ע. לֶ ֽ י הָ בּ@רַחֲמִ ים ,D%(02(& and the moon from where it sits 22%2),— illuminating the entire world and all its inhabitants can be thankful, beginning with the light that makes וּבְטוּבוֹ ֵמ@חַדּשׁ @ בּכׇ ל־יוֹם תָּמִ יד ֲמַעשֵׂה ב@רֵא ִ שׁית. whom You created, with mercy. life possible; therefore, the ancient rabbis transformed ַהמֶּֽל2ֶ הַ מ@ רוֹמָם ל@ בַ דּוֹ מֵא.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 ֻשׁבָּח ֹו@הַמ@פאָר ַו@המּ Bִתְנשֵּׂא מִ ימוֹת עוֹל.ם. ”.creating all“ א9ֱהֵי עוֹל.ם בּ@רַחֲמֶ ֽ יZ ַהָר ִ בּים רַחֵם ע.לֵֽינוּ, ,Sovereign, You alone ruled on high from the very beginning praised, glorified, and exalted since earliest time. ,The word hakol .הַ כּ ֹל ; אֲ דוֹן ֻעזֵּֽנוּ צוּר ִמ ְשׂ Bגּבֵּֽנוּ. Eternal One, in Your great mercy, have compassion on us. “all,” occurs five times in quick succession and refers מ.גֵן ִישְׁעֵֽנוּ מִ ְשׂ .גּב בַּעֲדֵֽנוּ. Source of our strength, our protecting fortress, to the totality of human- ity, all earthly creatures ◀ אֵ ין כּ ְ@עֶר @כּZ ו@אֵ ין זוּל.תour saving shield, our stronghold. ,Zֶֽ and forces, as well as the אֶֽפֶס בּ ְִל @תּZ וּמִי ֽדּוֹמֶה לּ2ָ. None is like You, none is beside You, heavenly bodies and the most distant galaxies. It אֵ ין כּ ְ@עֶר @כּZ יהוה אֱ 9הֵֽינוּ בָּעוֹל.ם Bהזֶּה ,nothing exists without You echoes the last word of the ו@אֵין זוּ . ל ת@ Z ְמBלכֵּֽנוּ Bל@חיֵּי הָעוֹל.ם ַהבָּא. :and none can be compared to You none is like You, A63&*( our God, in this world, opening b’rakhah (borei et ha-kol, “creating all,” at the אֶֽפֶס בּ ְִל @תּZ גּוֹאֲלֵֽנוּ לִ ימוֹת ַה ָמּ ִ ֽ שׁי חַ none but You will be our sovereign in the world that is coming, top of this page) and antici- pates the affirmation of the ו@אֵין דּוֹמֶה @לּZ מ ִ וֹשׁיעֵֽנוּ ִלִתְחיּBת ַהמֵּתִ ים. no one but You exists, who will redeem us one God, who is God of all, Ein k’erk’kha v’ein zulatekha, efes bilt’kha u-mi domeh lakh. “what image can be ascribed to You”;  Samuel :, “there is none beside You”; and Isaiah Ein k’erk’kha . . . ba-olam hazeh v’ein zulat’kha . . . ba-olam haba. :, “to whom can you compare God.” The poet progresses through stages of redemption from olam .לִ ֹימות הַמָּ ׁ ִ ֽ שי חַ Efes bilt’kha . . . limot ha-mashia! v’ein domeh l’kha lit!iyat ha-meitim.   ha-ba, the world that is coming, to y’mot ha-mashia&, the messianic age, to t’&iyat ha-meitim, life given to the dead.

150 שחרית לשבת ויום טוב · קריאת שמע וברכותיה 234  ·  Siddur · ’   Lev  Shalem for Shabbat and Festivals 150 Copyright © 2016 by the Rabbinical Assembly This .אֵל אָ ֹדון A Prayer for the World God, master of all existence, T, : -piyyut, commonly attrib אֵ ל אָ דוֹן עBל ׇ כּ ַל־המּ ֲַע ִ שׂים, Let the rain come and praised by all that breathes, uted to mystics of the st בָּ רוּ2 וּ ֹמְבר2ָ בּ@פִי ׇ כּ @ל־נשָׁמָה, wash away millennium, uses imagery the ancient grudges, the world is filled with Your greatness and glory; based on the visions of דְלוֹ ו@טוּבוֹ מ.לֵא עוֹל.ם, the bitter hatreds knowledge and understanding surround You. גּY Ezekiel that describe a held and nurtured over variety of heavenly hosts. It דַּֽעַת וּתְבוּנ.ה סוֹב@בִ ים אוֹתוֹ. generations. Exalted above holy beings, further develops the theme Let the rain wash away enunciated in the previous מּ ְִתגּ.אֶה עBל Bחיּוֹת Bה ֽ ֹקּ ֶדשׁ, ,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 ו2נֶהְדָּר בּ@כָבוֹד עBל ַהמְֶּרכָּבָה, Then let the sun come love and merit accompany Your presence. that thought is extended ז2 כוּת וּ מִ ישׁוֹר לִפְנֵי כִסְאוֹ, out and to the heavenly hosts: fill the sky with rainbows. How good are the lights that our God created— even heavenly powers סֶד ו@רַחֲמִ ים לִפְנֵי כ@בוֹדוֹ. חֶֽ Let the warmth of the sun fashioned with understanding, intelligence, and insight; offer praise to God. The heal us use of an alphabetical טוֹבִ ים מ@אוֹרוֹת ֶשׁבָּרָא אֱ 9הֵֽינוּ, 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 primary צָרָם בּ@דַֽעַת בּ@בִינ.ה וּ ַבְה ְשׂכֵּל, יso that 2 constitutive element of all we can see each other Fully luminous, they gleam brightly, .creation ֽ ֹכּ חַ וּגְבוּרָה נ.תַן בָּהֶם, clearly. radiating splendor throughout the world. לִ הְ יוֹת מ @ וֹשׁלִ ים @ בּקֶ ֽ רֶ ב תֵּבֵל. Let the warmth and -Not infre . ׂשְמֵחִ ים Happy as they go forth, joyous on their return, 8 brightness quently in alphabetical is ( ׂש) poetry, the letter sin מ2 לֵאִ ים זִ יו וּמְ פִ יקִ ים ֹנ Bֽגהּ, .of the sun melt our they accomplish, with awe, the will of their creator selfishness. substituted for the similarly as it ,(ס) sounding samekh נAאֶה זִיו.ם בּ@כׇל־הָעוֹל.ם, ,So that we can share the They give glory and honor to the name of God is here. Such substitutions שׂ@מֵחִ ים בּ@צֵאתָם @ו ָשׂ ִ שׂים בּ@בוֹאָם, .joys and invoking God’s sovereignty with joyful song feel the sorrows of our God called forth the sun, and light dawned, are even found in biblical ,acrostics. Most, if not all ֹע ִ שׂים בּ@אֵימָה ר@צוֹן קוֹנ.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 2פּאֵר ו@כָבוֹד נוֹת@ נִ ים ִלשְׁמוֹ, be so strong that we will see all And so the array of heaven, books, and this substitution is quite natural in an oral צׇהcל.ה ִו@רנּ.ה ל@זֵֽכֶר מB לְ כוּתוֹ. ,people as our neighbors. s’rafim, ofanim, and holy beings Let the earth, nourished culture. קAרָא Bלשּׁ ֶֶֽמשׁ Bויִּזְרַח אוֹר, ,by rain, all the heavenly hosts :B’Q;C6: . . . 9C;R6 אָה ו@הִתְקִין צוּרַת ַהלּ@ב.נ.ה. —bring forth flowers give praise, and glory, and honor to God Angelic . ׂשְרָפִים . . . ֹאו ִ ּפַנים רָ to surround us with beauty. songs figure prominently .in ancient mystical texts ֶֽשׁבַח נוֹת@ נִ ים לוֹ כׇּל־צ@בָא מָ רוֹם, .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 פְאֶֽרֶת וּ ֻגְדלָּה, שׂ@רָ פִ ים ו@אוֹ Bפ ִ נּים Bו@חיּוֹת Bה ֹקּ ֶֽדשׁ. teach our hearts -groups of angels sing תִּ .to reach upward to Ha-mitga·eh al !ayot ha-kodesh, v’nehdar b’khavod al ha-merkavah heaven. Amen. Z’khut u-mishor lifnei khiso, !esed v’ra!amim lifnei kh’vodo. ing hymns to God surely mirrored the seekers’ own <—,*)326 @5',&%) Tovim me’orot she-bara eloheinu, y’tzaram b’da·at b’vinah u-v’haskel. Ko·a! 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’mei!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-yizra! or, ra·ah v’hitkin tzurat ha-l’vanah. beings (&ayot ha-kodesh) were thought of as the legs Sheva! notnim lo kol tz’va marom, upholding God’s throne. Tiferet u-g’dulah, s’rafim v’ofanim v’!ayot ha-kodesh.

151 שחרית לשבת ויום טוב · קריאת שמע וברכותיה 234  ·  Siddur · ’   Lev  Shalem for Shabbat and Festivals 151 Copyright © 2016 by the Rabbinical Assembly God Blessed On Shabbat, we continue: On Shabbat, we continue: T,    This prayer .לָאֵל ׁאֲשֶר ׁשָבַת who ceased work on the seventh day and ascended the throne -forms a continuous narra לָ אֵ ל אֲ שֶׁר שָׁבַת ִמ ׇ כּ ַל־המּ ֲַע ִ שׂים, Bבּיּוֹם ַהשּׁ@בִיעִי ַהִתְעלָּה the Seventh Day tive out of a disparate series .ו@ישַׁב עBל ִכּסֵּא כ@בוֹדוֹ, תִּפְאֶֽרֶת עָטָה ל@ יוֹם ַה @מּנוּחָה, ֹעֽנֶג It is written, “God blessed of praise, robed in majesty for the day of rest, calling Shabbat the seventh day” (Gen- a delight. of biblical verses and rab- binic comments. Already in ק.רָא ל@ יוֹם ַה ַשּׁבָּת. זֶה שֶֽׁבַח ֶשׁל יוֹם ַהשּׁ@בִיעִי, ֶשׁבּוֹ שָׁבַת esis !:.). In what way is the seventh day blessed? Such is the distinction of the seventh day, that God ceased the Bible, the seventh day is אֵל ִמ ׇ כּל־מ@ לB ְאכתּוֹ. ו@ יוֹם ַהשּׁ@בִיעִי @מ ַשׁ ֵ ֽ בּחַ ו@אוֹמֵ ר׃ מִ זְ מוֹר On Shabbat a person’s face all work, and so the seventh day itself praises God and says, spoken of as affecting God’s inner life: God was renewed ִ שׁיר ל@ יוֹם ַה ַשּׁבָּת, טוֹב ל@ הדוֹת לB יהוה. ל@פִיכ2ָ @ י פָ אֲ רוּ shines di-erently than it does during the week. “A song of Shabbat: it is good to thank A63&*(.” Let all crea- ֹ (va-yinafash) on the seventh -day (Exodus :). The an ִ ו י בָ ר@ כוּ ל.אֵל ׇ כּל ־ י@ צוּר. יו. שֶֽׁבַח י@ק.ר וּ ֻגְדלָּה ִי @תּנוּ ל@אֵל מֶֽלtures likewise celebrate and bless God, o-ering praise, honor, 2ֶ ,*++*( ')'%&%$— and glory to God—the ruler, creator of all, who, in holiness, cient rabbis pictured God as achieving full sovereignty יוֹצֵר ֹכּל, ַה B מּנְחִ יל מ@ נוּחָה ַל@עמּוֹ ִישְׂרָאֵל בּ ִֻקְד ָשּׁתוֹ @בּיוֹם God, the World, and Us grants peaceful rest to the people Israel on the holy Shabbat. only on Shabbat, and they ַשׁבַּת ֹק ֶֽדשׁ. שִׁמZְ יהוה אֱ 9הֵֽינוּ ַיִתְקBדּשׁ, ו@זִכְר@Z ְמBלכֵּֽנוּ A Easidic master taught: It is written in many books that May Your name, A63&*( our God, be hallowed and may the personified the relationship -in mutual terms: Shab ְיִתפָּאַר, ַבּשָּׁמַֽיִם ִממַּֽעBל ו@עBל הָאָֽרֶץ ִמתָּֽחַת. if one wants to enter the in- thought of You, our sovereign, be celebrated in the heavens bat itself praises God and תּ ְִתבָּר2ַ מ ִ וֹשׁיעֵֽנוּ, עBל שֶֽׁבַח ֲמַעשֵׂה י.דֶ ֽ יner world of prayer, to pres- above and on earth below, though the praise due You, our ,Z ent speech before God, one ◀ chants Psalm , “A Song of ”.Shabbat ו@עBל ֽמ@אוֹרֵי אוֹר שׁ ֶָע ִֽשׂ י תָ , ֽי@פָאֲרוּZ סֶּֽל.ה. needs, at the time of prayer, redeemer, is beyond any o-ered by Your handiwork or the to attach oneself to all that lights You have made—may they continue always to sing Continue on the next page. 8    .מָה ּרַבּו ֶ ֽ ׂמַעֲש Nיך is living and all that exists Your glory.  in the world. The meaning Continue on the next page. Psalm :. of this is as it is written in On Festivals occurring on weekdays, we recite: אֵל the Book of Psalms, “You ;,  2 This early anonymous .בָּ ּרוך ַהמֵּאִ יר ל.אָֽרֶץ ו@לBדָּרִ ים ע. לֶ ֽ י הָ בּ@רַחֲמִ ים, :created all with wisdom” On Festivals occurring on weekdays, we recite acrostic poem has four וּבְטוּבוֹ ֵמ@חַדּשׁ @ בּכׇ ל־יוֹם תָּמִ יד ֲמַעשֵׂה ב@רֵא ִ שׁית. ;H?:!?)—that is, there is With kindness, You illumine the earth and all who dwell on it") nothing in this world which beats to the line and a ,rhyming pattern of aa, bb מָה ַרבּוּ ֲמַע ֶֽשׂיZ יהוה, ֻכּלָּם בּ@חׇכְמָה ָע ִֽשׂ י תָ , .is, God forbid, extraneous.... in Your goodness, You renew creation day after day cc, with a concluding b. Joel מ.ל@אָה הָאָֽרֶץ קִ נְי.נWhen a person seeking How varied are Your works, A63&*(, .Zֶֽ inspiration pays attention all fashioned with wisdom; Hoffman, a contemporary -scholar, writes: “The mean ַהמֶּֽל2ֶ הַ מ@ רוֹמָם ל@ בַ דּוֹ מֵא.ז, to this—reaching for an understanding of that which the world in its entirety is Your dominion. ing of the individual words .here was never the point @הַמ ֻשׁבָּח ֹו@הַמ@פאָר ַו@המּ Bִתְנשֵּׂא מִ ימוֹת עוֹל.ם, ,is clothed by everything You alone ruled on high from the very beginning in this world, animal life, praised, glorified, and exalted since earliest time. They were chosen for their meter and their initial א9ֱהֵי עוֹל.ם, בּ@רַחֲמֶ ֽ יZ ַהָר ִ בּים רַחֵם ע.לֵֽינוּ, ,plant life, and sheer matter ,letter.” In this conception אֲ דוֹן ֻעזֵּֽנוּ, צוּר ִמ ְשׂ Bגּבֵּֽנוּ, מ.גֵן ִישְׁעֵֽנוּ, ִמ ְשׂגּ.ב בַּעֲדֵֽנוּ. ,everything that was created; God of the universe and arouses one’s heart with with Your great kindness, have compassion on us. the Hebrew alphabet itself this wisdom, speaks of it Source of our strength, our protecting fortress, is seen as an instrument of before God with love and creation. Our translation here is impelled by this idea אֵ ל בָּ רוּ2, 2גּדוֹל דֵּעָה, .reverence—then that person our saving shield, our stronghold -and is alphabetical, captur הֵ כִ ין וּפָעBל זY הc רֵ י חַ מָּה. ,fulfills the will of the creator who created the world in all Almighty, blessed, creator of all who dwell on earth, the ing the meaning of the text in a close, but not quite טוֹב יA צַ ר ָכּבוֹד לִ ְשׁמוֹ. .its fullness firmament and goodly heavens are illuminated with Your .literal, translation מ2 אוֹרוֹת נAתַן ס2בִיבוֹת עֻ זּוֹ. ()D%= >32: 3: D,(034— The biblical . ּסֶֽלָה justice, kindness, and light; they make Your name an object  ,meaning of this word ִפּנּוֹת צ2 בָא. יו ק2 דוֹ ִ שׁים, of praise; quietly, resolutely, soulfully all tell in unified voice of Your wise, excellent, and zealous care. which occurs frequently in the Book of Psalms, is רוֹ מ@ מֵ י ַשׁדּBי, תָּ מִ יד ַמ@ספּ@רִ ים unknown. The ancient כּ@בוֹד אֵל וּ ֻקְד ָשּׁתוֹ. You are to be praised, A63&*( our God, for the wondrous rabbis, interpreting the biblical text, thought that it ◀ תּ ְִתבָּר2ַ יהוה אֱ 9הֵֽינוּ עBל שֶֽׁבַח ֲמַעשֵׂה י.דֶ ֽ יwork of Your hands, and for the radiant lights that You ,Z meant “forever,” and that is .its liturgical meaning here ו@עBל ֽמ@אוֹרֵי אוֹר שׁ ֶָע ִֽשׂ י תָ ֽי@פָאֲרוּZ סֶּֽל.ה. .fashioned, reflecting Your glory always

152 שחרית לשבת ויום טוב · קריאת שמע וברכותיה 234  ·  Siddur · ’   Lev  Shalem for Shabbat and Festivals 152 Copyright © 2016 by the Rabbinical Assembly ׁ'קְדֻשָה In the Beginning All services continue here: All services continue here: L <’ This version of the . ְ ּד ֹיוצֵר Kedushah, recited in the תִּתְבָּרLַ צוּרֵ ֽ נוּ ְמBלכֵּֽנוּ ֹו@גאֲלֵֽנוּ בּוֹרֵא ק@ ד ִ וֹשׁים. !"In the beginning God A0!;&'$' !’<")B08: )'0 $#90+%= *8$%&0 "7 9 created first b’rakhah before the ִי ְשׁ ַתּבַּח שִׁמZְ ל.עַד ְמBלכֵּֽנוּ, יוֹצֵר @משָׁר@תִ ים, -the heavens that actually You are to be praised, our protector, our sovereign, our re deemer, creator of celestial beings. Our sovereign, Your Sh’ma, blesses God for the creation of the morning ֲוBאשֶׁר @משָׁר@ת. יו ֻכּלָּם עוֹמ@דִ ים @בּרוּם עוֹל.ם are not and the earth that wants to name is to be acclaimed forever; You fashion beings that serve light. Every Kedushah is touch them. -based on the mystical vi וּ ַמשְׁמִ יעִ ים בּ@יִרְאָה יBֽחַד בּ@קוֹל, ,You, and Your servants all stand at the edges of the universe In the beginning God sions of Isaiah and Ezekiel. דִּבְרֵי אֱ 9הִ ים Bחִ יּים וּמֶֽל2ֶ עוֹל.ם. created proclaiming reverently with one voice the words of the living Each prophet described threads stretching between God, the sovereign of the universe. an angelic chorus. Isaiah ◀ ֻכּ ָלּם אֲ הוּבִ ים, ֻכּ ָלּם בּ2 רוּרִ ים, ֻכּ ָלּם ִגּבּוֹרִ ים, —them saw them singing kadosh, between the heavens that ,kadosh, kadosh (“holy, holy ֻו@כלָּם עוֹ ִ שׂים בּ@אֵימָה וּ בְ ִ י רְ אָ ה ר@צוֹן קוֹנ.ם. All of them loved, all of them pure, all of them mighty, and ▶ actually are not all of them in reverence and awe carry out the will of the one holy,” :); Ezekiel heard ֻו@כלָּם פּוֹת@חִ ים אֶ ת־פִּיהֶם בּ ִֻקְדשָּׁה וּבְטׇהcרָה, and the earth that cries out them reciting barukh k’vod for help. who has dominion over them. In purity and in holiness, all of Adonai (“praised is Adonai’s @בּשִׁירָה וּבְזִמְרָה, וּמְ בָר@ כִ ים וּ ְמ ַשׁבּ@חִ ים, ,And God created humans them raise their voices, in song and chant, to praise, bless, glory,” :). The Kedu- for each person is a prayer shah is placed here, in the וּמְ פָאֲרִ ים וּמַ עֲרִ יצִ ים, וּ מB קְ דִּ י ִ שׁים וּמַמְלִיכִים׃ glorify, extol, hallow, and celebrate the name of God, the and a thread blessing of creation, as if to touching what is not great, mighty, awe-inspiring sovereign, the Holy One. say that both heaven and אֶ ת־שֵׁם הָאֵל, ַהמֶּֽלB ,2ֶה .גּדוֹל, Bה ִגּבּוֹר Bו@הנּוֹרָא ק. דוֹשׁ הוּא. with a tender and delicate et shem ha-El, ha-melekh ha-gadol, ha-gibor v’hanora kadosh hu. earth offer praise to God. touch. ,In the mind of the mystics ◀ ֻו@כלָּם Bמ@ק @ בּלִ ים עֲלֵיהֶם ֹעל מB לְ כוּת שָׁמַֽיִם זֶה ִמזֶּה, —)(=@* 4()(*4 ▶ Each turns to another as they proclaim their loyalty to God, all of creation constitutes ו@נוֹת@ נִ ים @רשׁוּת זֶה ל.זֶה, @ ל הB קְ דִּ ישׁ ל@ יוֹצ@רָם בּ@נBֽחַת ֽרוּ חַ , Ktranslated by David C. JacobsonL and each gives permission to the other to hallow their creator; a praise of God; every cre- ated being, animate and @בּשָׂפָה ב@ רוּרָה וּבִנְעִימָה ק@ דוֹשָׁה, ֻכּלָּם כּ@אֶחָד in a clear voice and with sacred speech, together as one, they Angels inanimate, sings to God. עוֹנִ ים ו@אוֹמ@רִ ים @ בּ ִ י רְ אָ ה׃ :respond with awe, saying The Hebrew word for angel     ׁמְשָרְתִ ים . . . is malakh, which also means Holy, holy, holy is A!"#$% Tz’va·ot, . . .  Rabbinic lore tells . קA דוֹשׁ, קA דוֹשׁ, קA דוֹשׁ יהוה צ2בָאוֹת, messenger,” one who is“ ׁמְשָרְתָ יו .the whole world is filled with God’s glory -of two kinds of angelic cre מ2 ]א כׇל־הָאָֽרֶץ כּ2בוֹדוֹ. sent.... Unsuspecting and unaware. Consumed by Kadosh, kadosh, kadosh Adonai Tz’va·ot, m’lo khol ha-aretz k’vodo. ations: those who are part ,of God’s permanent court ו@הָאוֹ Bפ ִ נּים Bו@חיּוֹת Bה ֹקּ ֶֽדשׁ בּ ַ@רַֽעשׁ .גּדוֹל Bמִתְנשּׂ@אִ ים -their own plans and itiner aries. Busy at work on their ▶ With a deafening sound, the ofanim and other holy beings ◀ like the angels Michael and Gabriel, and those who ֻל@עמַּת שׂ@רָ פִ ים, ֻל@עמָּתָם @מ ַשׁבּ@חִ ים ו@אוֹמ@רִ ים׃ :own schemes...people rise up opposite the s’rafim and proclaim their praise chosen to be messengers of Praised is A63&*(’s glory wherever God dwells. are created each day to be conveyers of that day’s בָּ רוּL כּ2בוֹד יהוה ִממּ2קוֹמוֹ. the Most High rarely even know that they are God’s Barukh k’vod Adonai mimkomo. message, and so the litur- messengers.... I do not gist talks of both of them as “proclaiming . . . the ל@אֵל ָבּרוּ2, נ@עִ ימוֹת ִיתֵּֽנוּ. לBמֶּֽל2ֶ אֵל חBי Bו@קיּ.ם, know how many times in They o-er adulation to God, whom they bless. They chant one’s life one is also a mes- songs and voice their praise to the sovereign, the living and words of the living sover- ז@מִירוֹת ֹיאמֵֽרוּ, ִו@ת ְשׁ ָבּחוֹת Bישְׁמִֽ יעוּ. ִכּי הוּא ל@ בַ דּוֹ senger. But for everyone it enduring God. For God alone achieves victory, creates anew, eign” (Babylonian Talmud, .(0agigah a פּוֹעֵל גּ@בוּרוֹת, עוֹשֶׂה ָחֲדשׁוֹת, .is at least once —2*>)%&8% @5',&%) masters war, sows righteousness, cultivates deliverance,  A   בַּֽעBל מִלְחָמוֹת, זוֹ רֵ ֽ עַ צ@ד.קוֹת, לְ ׂעֹשֵה e-ects healing, is praised with reverence, and is the author    .Psalm : . ֹאורִ ים ְ ּגדֹלִ ים מַ צְ מִ ֽ י חַ @ישׁוּעוֹת, בּוֹרֵא ר@ פוּאוֹת, -of wonders. ▶ In God’s goodness, the work of creation is re The prayer takes . ּצִי ֹון X נוֹרָא ִת@הלּוֹת, אֲ דוֹן Bהנִּפְל.אוֹת, newed each day, as the psalmist declared: “Thank the creator of the great lights, for God’s love is everlasting.” Cause a new the motif of the light of ,creation and of the dawn ◀ ֵהַמ@חַדּשׁ בּ@טוּבוֹ @ בּכׇ ל־יוֹם תָּמִ יד ֲמַעשֵׂה ב@רֵא ִ שׁית. and ties it to an image of כָּאָמוּר׃ ל@ עשֵׂה אוֹרִ ים גּ@דלִ ים, כִּי ל@עוֹל.ם חַ סְ דּוֹ. light to shine on Zion, and may we all soon be worthy of its illumination. ֹ ֹ the Temple in Jerusalem as a source of ultimate אוֹר ָחָדשׁ עַל צִ יּוֹן תָּאִיר ְו2נִזכֶּה כֻלָּ ֽנוּ מ2הֵרָה ל2אוֹרוֹ. .Barukh atah A!"#$%, creator of lights illumination. ָבּרוּ2 ַאתָּה יהוה, יוֹצֵר ַהמּ@אוֹרוֹת. .Or !adash al tziyon ta·ir v’nizkeh khulanu m’heirah l’oro

153 שחרית לשבת ויום טוב · קריאת שמע וברכותיה 234  ·  Siddur · ’   Lev  Shalem for Shabbat and Festivals 153 Copyright © 2016 by the Rabbinical Assembly The Blessings of the @     The Hebrew .אַהֲבָה רַבָּה אַהֲבָה רַבָּה ְאֲהַבתָּֽנוּ, יהוה אֱ 9הֵֽינוּ, Second B’rakhah before the Sh’ma: God’s Great Love Priests before the Sh’ma root alef-hei-vet, meaning חֶמְל.ה ג@ דוֹל.ה וִיתֵרָה ְחָמַֽל ָתּ ע.לֵֽינוּ. You have loved us deeply, A63&*( our God, and showered The priests in the Temple “love,” appears six times in this passage (both as the אָבִֽינוּ ְמBלכֵּֽנוּ, בַּעֲבוּר אֲבוֹתֵֽינוּ [ ִו@אמּוֹתֵֽינוּ] would say the following us with boundless compassion. Avinu Malkeinu, for the sake b’rakhah before the Sh’ma: of our ancestors who trusted in You and to whom You taught noun and a verb). Reuven ֶשׁ ָ בּט@ חוּ ב@B Zותּ B@למּ@דֵם ֻחקֵּי Bחִ יּים, 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 ֵכּן תּ ׇ@חנֵּֽנוּ וּ Bתְלמּ@דֵֽנוּ. 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 אָבִֽינוּ, הָאָב הָרַחֲמָן, הַמ@רַחֵם, ,and friendship.” we may understand and discern, hear and study, observe —0*2456 3: 0,% 2*&6 perform, and fulfill all the teachings of Your Torah with love. for us. While reciting this b’rakhah, the worshipper רַחֵם ע.לֵֽינוּ ו@תֵן בּ ִ@לבֵּֽנוּ ל@הָבִ ין וּ ַלְה ְשׂ ִ כּיל, %2*(') :3 can anticipate the seventh ִלשׁ ֽ ְמֹעַ , לִלְמֹד וּ Bלְלמֵּד, ִלשְׁמֹר ֲו@לBעשׂוֹת 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 וּ Bלְקיֵּם אֶת־כׇּל־דִּבְרֵי תBלְמוּד תּוֹרָתZֶֽ בּ@אַהֲבָה. ,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 ו@הָאֵר עֵ ינֵ ֽינוּ @בּתוֹרָתawe-inspiring name, we will delight and rejoice in Your ,Zֶֽ rabah) You have loved us deliverance. אָ ּבִֽינו  :; ַו@דבֵּק ִלבֵּֽנוּ בּ@מִ צְ \תֶ ֽ יahavtanu). The love of ,Z) ,Literally, “our father .מַ לְכֵּ ּֽנו :God for the people Israel Some gather their tzitzit before reciting this line our king.” The pairing of ו@יBחֵד ל@בָבֵֽנוּ ל@אַהֲבָה וּלְיִרְאָה אֶ ת־שׁ@מis declared here just before ▶ Bring us safely from the four corners of the earth, and lead ,Zֶֽ the Sh’ma. It prepares us us in dignity to our land, for You are the God who e-ects the two words emphasizes that God is at once both ו@ 9א נֵבוֹשׁ ל@עוֹל.ם ו.עֶד. for the Sh’ma. Now you intimate as a close relation כִּי @בשֵׁם ְקׇדשׁ@B Zה .גּדוֹל Bו@הנּוֹרָא ָ בּטָ ֽ חְ נוּ, 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 נ.גִֽיל.ה ִו@נשְׂמ@חָה ִבּישׁוּעָתus, feeding us, delivering truly acknowledge You and lovingly proclaim Your oneness. .Zֶֽ 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 A!"#$%, who lovingly cares for the people Israel. source or progenitor, and therefore it may also be ◀ וBהֲבִ יאֵֽנוּ @לשׁ.לוֹם ְמֵאַרבַּע כּBנְפוֹת הָאָֽרֶץ, ,ing, God’s opening our Ahavah rabah ahavtanu Adonai eloheinu minds and hearts to Torah. !emlah g’dolah viteirah !amalta aleinu. translated as “creator.” ו@ תוֹלִ יכֵֽנוּ קוֹ ִמ@מיּוּת ל@אַרְצֵֽנוּ, What You’ve given us> The . חֻ ּקֵי חַ ִ ּיים    is the ability to listen to Avinu malkeinu, ba·avur avoteinu [v’imoteinu] she-bat!u v’kha word “Torah” encompasses כִּי אֵל פּוֹעֵל @ישׁוּעוֹת ָֽאתָּה, You, so we can thank and va-t’lamdeim !ukei !ayim, ken t’honeinu u-t’lamdeinu. many different meanings. וּבָֽנוּ ְבָחַֽר ָתּ ִמכׇּל־עַם .ו@לשׁוֹן, draw close to You. Your Avinu ha-av ha-ra!aman, ha-m’ra!eim, ra!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 ְו@קֵרַבתָּֽנוּ @לשִׁמB Zְה .גּדוֹל סֶֽל.ה בֶּאֱמֶת, 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@הוֹדוֹת ל@Z וּלְיBחֶדZְ בּ@אַהֲבָה. You, giving us not per- V’ha·eir eineinu b’toratekha, v’dabeik libeinu b’mitzvotekha and even to all of later ָבּרוּ2 ַאתָּה יהוה, ַהבּוֹחֵר בּ ַ@עמּוֹ ִישְׂרָאֵל בּ@אַהֲבָה. .sonal freedoms but, in fact, v’ya!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 bata!nu, rabbis of the Talmud spoke close to the Unbounded, nagilah v’nism’!ah bishuatekha. of the “Written Torah” and the “Oral Torah,” the latter referring to the teachings of the Midrash, Mishnah, the One. By giving us Some gather their tzitzit before reciting this line: and Talmud—and even to “whatever new teaching a student of wisdom might impart until the end of time” Torah, You’ve shown us (Leviticus Rabbah :). 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. o-er thanks and say: v’tolikheinu kom’miyut l’artzeinu, .לְהָ בִ ין ּו ְ ׂלְהַשכִּ יל . . . ׁ ְ לִשמֹר ׂוְלַעֲש ֹות ּו ּלְקַיֵם Hear O Israel, Adonai is ki el po·el y’shu·ot atah, A    . . . , ,  “ our God, Adonai is one.” u-vanu va!arta mikol am v’lashon, This sequence implies that study is intimately linked with action—indeed, that study should lead to action. —73,& 7. 82*103& v’keiravtanu l’shimkha ha-gadol selah be·emet, T  . Many observe the custom, originating in the late Middle Ages, of gathering the four l’hodot l’kha u-l’ya!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-bo!er b’amo yisrael b’ahavah. earth,” thus symbolizing Israel’s unity and ingathering. The tzitziyot are then held through the third paragraph of the Sh’ma, and kissed when reciting the word tzitzit (which appears three times in that paragraph). By this practice, we indicate that we are lovingly undertaking to observe these words of Torah, and we hope that our commitment to strive for holiness will lead to greater unity. We are also gathering within us all our positive intentions.

154 שחרית לשבת ויום טוב · קריאת שמע וברכותיה 234  ·  Siddur · ’   Lev  Shalem for Shabbat and Festivals 154 Copyright © 2016 by the Rabbinical Assembly     ק@רִיאַת שׁ@מַע Hear, O Israel Recitation of the Sh’ma The core of our worship B’. Rabbinic literature Some people may wish to pause here for a moment. Some may close their is not a prayer at all, but Some people may wish to pause here for a moment. Some may close their refers to the Sh’ma as a eyes; others may place a hand over their eyes. The intention is to concentrate a cry to our fellow Jews eyes; others may place a hand over their eyes. The intention is to concen- k’riah, a reading aloud of a on God’s oneness. and fellow humans. In it trate on God’s oneness. passage of the Torah. Later The following words are added in the absence of a minyan: 2 it became a meditation .אֵל מֶֽלֶך נֶאֱמָן :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 שׁ@מַ֖ע יִשְׂרָאֵ֑ל יהו֥ה אֱ 9הֵ ֖ינוּ יהו֥ה אֶחָֽד. that humanity is one, that life is one, that joys and Hear, O Israel, A63&*( is our God, A63&*( is one. so that for some it became a moment to experience a בָּ רוּ2 שֵׁם כּ@ בוֹד מB לְ כוּתוֹ ל@עוֹל.ם ו.עֶד. :su-erings are all one—for Sh’ma yisrael, Adonai eloheinu Adonai e!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 ו@ אָ ֣ הַ בְ תָּ אֵ֖ת יהו֣ה אֱ 9הֶ ֑יZ בּ@ כׇ ל ־ ל@ בָ ב@ Z֥ וּ בְ כׇ ל ־ נB פְ שׁ@ them all together. There whose glorious sovereignty is forever and ever. ֖Z is nothing obvious about ֔ reports: Rabbi Judah the Prince was teaching and ֹוּבְכׇל־מ@אדֶ ֽ Z׃ ֞ו@ה.יוּ ַה@ דּבָרִ֣ ים הָ אֵ֗לֶּה אֲ ֨שֶׁ ר ֹא.נכִ֧י מ@ צB וּ@ this truth, for life as we ֛Z experience it seems infi- You shall love A63&*( your God with all your heart, needed to stop, since the hour for reciting the Sh’ma הB יּ֖וֹם עB ל־ל@בָבֶ Zֽ׃ ו@שִׁנּBנְתָּ֣ם ל@ ב. ֔נֶ יZ ו@דִבַּרְתָּ֖ בָּ֑ם בּ@ שִׁ בְ תּ@ nitely fragmented. Human with all your soul, and with all that is yours. ֤Z was passing, so he covered בּ@ בֵ י תֶ Z וּ בְ לֶ כְ תּ@ Z֣ ַב ֶדּר2ֶ וּ בְ שׇׁ כְ בּ@ Z֖ וּב@קוּמֶ ֽ Z׃ 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 b). In this story) וּקְשַׁרְתָּ֥ם ל@א֖ וֹת עBל־י.דZֶ֑ ו@ה.י֥וּ ֹל@ט טָ פ֖ ֹת בֵּ ֥ין עֵ ינֶ ֽיZ׃ make up human history. Teach them again and again to your children; reciting the Sh’ma was but וּכְתַבְתָּ֛ם עB ל־מ@ זֻז֥ וֹת בֵּיתZֶ֖ וּבִשְׁעָרֶ ֽ יZ׃ 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 o 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 o-ering 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. 2 These words form an acronym of amen. When we recite the .אֵל מֶֽלֶך נֶאֱמָן Bind them as a sign upon your hand T9< 6B ; C;6A8CYN B9Z=Q=6TR 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  words and so, by adding three additional words, Sh’ma, the first “prayer” we we reach —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 :– 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 . ׁשְמַע ִי ׂשְרָאֵל B’ @ before we die. V’ahavta et Adonai elohekha b’khol l’vav’kha u-v’khol nafsh’kha —*)0,5) $)%%& enjoining ourselves to truly hear what our lips are saying. We may also be speaking to each other—the collec- u-v’khol me’odekha. V’hayu ha-d’varim ha-eileh asher anokhi m’tzav’kha tive people Israel—reminding each other that we are a people united by values, nurturing our own sense of The Challenge of Faith ha-yom al l’vavekha. V’shinantam l’vanekha v’dibarta bam, b’shivt’kha peoplehood. A moving midrash imagines these words recited by Jacob’s sons, addressed to their father Jacob/ The Israeli poet Yoram b’veitekha u-v’lekht’kha va-derekh u-v’shokhb’kha u-v’kumekha. Israel, reassuring him on his deathbed that they remain true to his teachings, and that the God of Jacob is and Nissonovitch remarks that U-k’shartam l’ot al yadekha v’hayu l’totafot bein einekha. will remain “their God” (Genesis Rabbah :). 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 e&ad, “one,” has been variously interpreted. It can mean that God is totally uni .אֶחָד not constitute the subver- 9 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- 2 This phrase is not part of the biblical text but was the customary response of .בָּ ּרוך ׁשֵם ings. His colleague El;anan Nir D    adds: Doubts lead to a strong, those assembled to hearing the name of God as part of priestly prayers in the Temple. To differentiate it from surprising, and deep faith that the actual biblical text, it is recited silently. In the legend mentioned above, this sentence constituted Jacob's cannot be compared with classi- response to his children's affirmation, and so it is voiced differently. cal faith. This is a faith for which The observant Jew lives a life surrounded by the . ּו ּכְתַבְתָם עַל מְ זֻ ֹזות 6     nothing is taken for granted. Sh’ma: reciting it in the morning upon arising and at night before going to sleep, walking past its inscription on the mezuzah when entering one’s home, and even adorning oneself with the words on weekday mornings upon one’s head and near one’s heart when putting on t’fillin, phylacteries.

155 שחרית לשבת ויום טוב · קריאת שמע וברכותיה 234  ·  Siddur · ’   Lev  Shalem for Shabbat and Festivals 155 Copyright © 2016 by the Rabbinical Assembly וְהָיָה אִם Other Gods If you will hear and obey the mitzvot that I command you 6    -This paragraph sug . ׁ ָ ש ֽמֹ עַ ו2 הA יA֗ ה אִ ם ־ שָׁ מ֤ ֹ עַ תִּשְׁמ@ ֙עוּ אֶ ל ־ מִ צְ \ תַ֔ י אֲשֶׁ֧ר ֹא.נכִ֛י מ@צBוֶּ֥ה What is an idol? A thing, this day, to love and serve A63&*( your God with all your gests a direct relationship אֶתְכֶ֖ם הB יּ֑וֹם ל@ אַ הֲ בָ֞ ה אֶת־יהו֤ה ֙א9ֱהֵיכֶם ֔וּלְעׇבְדוֹ בּ@כׇ ל־ ,a force, a person, a group between the righteousness an institution or an ideal, heart and all your soul, then I will grant the rain for your of our acts and our fate. If ל@בַבְכֶ֖ם וּב@כׇ ל־נBפְשׁ@ כֶ ֽם׃ ו@נ.תַתִּ֧י מ@טַ ר־אַרְצ@כֶ֛ם בּ@עִתּ֖וֹ יוֹרֶ֣ה regarded as supreme. God land in season, rain in autumn and rain in spring. You shall we are good, God will be alone is supreme. .good to us, and vice versa וּמB לְק֑ וֹשׁ ו@אָסַפְתָּ֣ ד@ ג. ֔נֶ Z ו@תִ ֹיר שׁ@ Z֖ ו@יִצְהָרֶ ֽ Z׃ ו@נ.תַתִּ֛י עֵ֥שֶׂב gather in your grain and wine and oil; I will provide grass in —*+)*,*4 73',5* your fields for your cattle and you shall eat and be satisfied. That theology was ques- בּ@ שָׂ ד@ Z֖ לִבְהֶמְתּZֶ֑ ו@אָכBלְתָּ֖ ו@שָׂבָֽעְתָּ׃ הִשָּׁמ@ר֣וּ ל. כֶ֔ ם פֶּן־יִפְתֶּ֖ה %2,8'%, Take care lest your heart be tempted, and you stray and serve tioned throughout the ages and even by biblical writers ל@בַבְכֶ֑ם ו@ סַ רְ תֶּ֗ ם ֙וBעֲבַדְתֶּם אֱ 9הִ֣ ים אֲ חֵ רִ ֔ ים ו@הִשְׁתַּחֲוִיתֶ֖ם To Love and Revere God other gods and bow to them. Then A63&*(’s anger will flare themselves, most sharply in -the Book of Job. Neverthe ל.הֶ ֽם׃ ו@ חָ רָ֨ ה אַ ֜ף־יהוה בָּ כֶ֗ ם ו@עָצַ֤ר אֶ ת ־ הַ שָּׁ מַ֨ ֙יִם ו@9א־יִהְ יֶ ֣ה When one contemplates up against you, and God will close up the sky so that there less, it does speak to a deep מָ טָ֔ ר @ ו הָ ֣ אֲ דָ מָ֔ ה 9֥א תִתֵּ֖ן אֶ ת־י@בוּל.֑הּ וBאֲבַדְתֶּ֣ם מ@ הֵ רָ֗ ה ֙מֵעBל the wonders of God’s will be no rain and the earth will not yield its produce. You creation and sees in them human need to see a world -as containing a moral bal הָאָ֣רֶץ ֹהַטּ בָ֔ ה אֲשֶׁ֥ר יהו֖ה ֹנתֵ֥ן ל.כֶ ֽם׃ ֙ו@שַׂמְתֶּם אֶ ת־דּ@בָרַ֣י God’s infinite wisdom, one will quickly disappear from the good land that A63&*( is ance between good and אֵ֔לֶּה עB ל־ל@בַבְכֶ֖ם ו@עB ל־נBפְשׁ@כֶ֑ם וּ קְ שַׁ רְ תֶּ֨ ם ֹאתָ֤ם ל@ ֙אוֹת immediately loves, praises, giving you. Therefore, impress these words of mine upon and craves to know God’s your heart and upon your soul. Bind them as a sign upon evil. What is expressed here in concrete terms may be עB ל ־ יֶ דְ כֶ֔ ם ו@ה.י֥וּ ל@ ט וֹ טָ פ֖ ֹת בֵּ ֥ין עֵ ינֵיכֶ ֽם׃ ו@לִמַּדְתֶּ֥ם ֹאתָ֛ם ,great name, as David sang “I thirst for the living God” your hand and as a symbol above your eyes; teach them to understood more broadly: moral and immoral actions אֶ ת־בּ@נֵיכֶ֖ם ל@דַבֵּ ֣ר בָּ֑ם בּ@ שִׁ בְ תּ@ Z֤ בּ@ בֵ י תֶ֨ Z֙ וּ בְ לֶ כְ תּ@ Z֣ ַב ֶ֔דּרPsalm ?!:.). But as one your children, by speaking of them when you sit in your 2ֶ) contemplates these things home, when you walk on your way, when you lie down and have consequences, both .seen and unseen וּ בְ שׇׁ כְ בּ@ Z֖ וּבְקוּמֶ ֽ Z׃ וּכְתַבְתָּ֛ם עB ל־מ@ זוּז֥ וֹת בֵּיתZֶ֖ וּבִשְׁעָרֶ ֽ יZ׃ one is immediately struck @ ל מַ֨עַן יִרְבּ֤וּ ֙י@מֵיכֶם וִימֵ֣י ב@ נֵ י כֶ֔ ם עB֚ל הָ אֲ דָ מָ֔ ה אֲ ֨שֶׁ ר נִשְׁבַּ֧ע dumb and becomes fearful, when you rise up. Inscribe them upon the doorposts of your The biblical .צִיצִת for one knows that a person home and on your gates. Then your days and the days of your A -scholar Israel Knohl, ex יהו֛ה ֹלBאֲבתֵ יכֶ֖ם ל.תֵ֣ת ל.הֶ֑ם כִּימֵ֥י הַשָּׁמַ֖יִם עBל־הָאָ ֽרֶ ץ׃ -is only a tiny part of the vast children, on the land that A63&*( swore to your ancestors to panding a medieval Jewish דברים יא׃יג-כא ness of creation—humble and ignorant, standing with give them, will be as many as the days the heavens are above comment, suggests that little understanding before the earth. the word tzitzit may derive from tzitz, a headband Jו ֹ֥יּאמֶר יהו֖ה אֶ ל־מֹשֶׁ֥ה ֵ לּ א מֽ ֹר׃ ַ דּבֵּ֞ ר אֶ ל־בּ@נֵ ֤י ֙יִשְׂרָאֵל the fullness of knowledge, Deuteronomy :– as David lamented, “When worn by the High Priest and tied in back with a p’til ו@אָמַרְתָּ֣ אֲ לֵ ֔הֶ ם ֨ו@עָשׂוּ ל.הֶ֥ם צִיצִ֛ת עB ל־כּBנְפֵ֥י בִגְדֵ יהֶ֖ם I gaze at Your heavens, Your ”.t’khelet, a “thread of blue ל@דֹ ֹרתָ֑ם ו@נ.ת@נ֛וּ עBל־צִיצִ֥ת הַכּ.נ.֖ף פּ@תִ֥ יל תּ@ כֵ ֽלֶ ת׃ ו@ה. י. ֣ה handiwork, what are mortals A63&*( said to Moses: Speak to the people Israel, and קדש that You care for them?” instruct them that in every generation they shall put tzitzit On it were the words ,(kodesh ladonai) ליהוה ל.כֶם ל@צִיצִת וּרְאִיתֶ֣ם ֹאתוֹ וּזְכַרְתֶּם אֶ ת־כׇּ ל־מִ צְ \֣ת יהוה .(/–?:Psalm I) ֮ ֒ ֗ ֙ ֔ on the corners of their garments, placing a thread of blue on —4*(43&(6%' “holy before Adonai.” Wear- ing the tzitzit (literally, the וBעֲשִׂיתֶ֖ם ֹאתָ֑ם ֨ו@9א ֜תָתוּרוּ אַחֲרֵ֤י ֙ל@בַבְכֶם ו@אַחֲרֵ֣י עֵ י נֵ י כֶ֔ ם ;the tzitzit, the fringe of each corner. That shall be your tzitzit you shall look at it and remember all the mitzvot of A63&*(, “little tzitz”), we are asked ,to serve God in a holy way אֲשֶׁר־אַתֶּ֥ם ֹזנִ֖ים אַחֲרֵ יהֶ ֽם׃ ל@מַ֣עַן ֔תִּזְכּ@רוּ וBעֲשִׂיתֶ֖ם much as the High Priest אֶת־כׇּל־מִצְ\תָ֑י וִהְיִיתֶ֥ם ק@דֹשִׁ֖ ים לֵא9הֵיכֶ ֽם׃ אֲ ֞נִ י יהו֣ה and fulfill them, and not be seduced by your eyes and heart did; thus the paragraph אֱ 9 הֵ י כֶ ם אֲ שֶׁ ר הוֹצֵ֤אתִי אֶתְכֶם מֵאֶ֣רֶץ מִ צְ רַ יִם לִהְ י֥וֹת as they lead you astray. Then you will remember and fulfill all My mitzvot, and be holy before your God. I am A63&*( your ֔ ֙ ֨ ֗ commands us to be “holy before your God.” The act במדבר טו׃לז-מא of wearing tzitzit turns us ל.כֶ֖ם לֵ א9הִ֑ ים אֲנִ֖י יהו֥ה א9ֱהֵיכֶ ֽם׃ God, who brought you out of the land of Egypt to be your God. I am A63&*( your God—<<<<<

156 שחרית לשבת ויום טוב · קריאת שמע וברכותיה 234  ·  Siddur · ’   Lev  Shalem for Shabbat and Festivals 156 Copyright © 2016 by the Rabbinical Assembly Redemption Truly, the God of the universe, our sovereign, is the stronghold continued Read forward, the word אֱמֶת א9ֱהֵי עוֹל.ם ְמBלכֵּֽנוּ, צוּר ֹיBעֲקב מ.גֵן ִישְׁעֵֽנוּ. What might redemption affirms what follows: credal ◀ ל@ דוֹר ו. דוֹר הוּא Bקיּ.ם וּשְׁמוֹ Bקיּ.ם, ו@כִסְאוֹ נ.כוֹן .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 וּ מB לְ כוּתוֹ וֶאֱמוּ נ. תוֹ ל.עַד Bקיּ.ֽמֶת. 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 וּדְ בָר. יו ח. יִ ים Bו@קיּ.מִ ים, נֶאֱמ. נִ ים ו@נֶחֱמָדִ ים, .faithfulness abide articulating a kind of Jewish ל.עַד וּלְעוֹל@מֵי עוֹל.מִ ים, עBל אֲבוֹתֵֽינוּ [ ִו@אמּוֹתֵֽינוּ] is redeemed, it returns to God’s teaching is living and enduring, truthful and beloved its original state. Following creed. Read backward, it a teaching of the Easidic throughout all time. -refers to God, who is identi ו@ע.לֵֽינוּ, עBל בּ.נֵֽינוּ ו@ עB ל דּוֹרוֹתֵֽינוּ, ו@עBל ׇכּל־דּוֹרוֹת 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 זֶֽרַע ִישְׂרָאֵל עֲבָדֶ ֽ יZ. עBל הָרִאשׁוֹנִ ים ו@עBל הָ אַ חֲ רוֹנִ ים accept it as incumbent on us, and on our children, and all Emor), he remarks that the words of Jeremiah, דָּבָר טוֹב Bו@קיּ.ם ל@עוֹל.ם ו.עֶד, 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 אֱמֶת וֶאֱמוּנ.ה ֹחק ו@9א ֹיBעֲבר. -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” (: ◀ אֱמֶת שׁ ַָא ָתּה הוּא יהוה אֱ 9הֵֽינוּ וֵא9הֵי אֲבוֹתֵֽינוּ finite possibility signalled principle. Additionally, another bibli- [ ִו@אמּוֹתֵֽינוּ], ְמBלכֵּֽנוּ, מֶֽל2ֶ אֲבוֹתֵֽינוּ [ ִו@אמּוֹתֵֽינוּ], by the limitless horizon of ▶ Truly, You are A63&*( our God and the God of our an- cal meaning of the word the desert. It was the time emet is steadfastness or ֹגּאֲלֵֽנוּ ֹגּ אֵ ל אֲבוֹתֵֽינוּ [ ִו@אמּוֹתֵֽינוּ], יוֹצ@רֵֽנוּ, צוּר @ישׁוּעָתֵֽנוּ, 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 פּוֹדֵֽנוּ וּ ַמ ִ צּילֵֽנוּ, מֵעוֹל.ם שׁ@מZֶֽ אֵ ין א9ֱהִים זוּל.תZֶֽ. 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. עֶזְרַת אֲבוֹתֵ ֽ ינוּ [ ִו2אמּוֹתֵ ֽ ינוּ] ַא ָתּה הוּא מֵעוֹל.ם, records God saying, “I A    מ.גֵן וּמ ִ ֽ וֹשׁי עַ לִבְנֵיהֶם אַחֲרֵיהֶם @ בּכׇ ל־דּוֹר ו. דוֹר. .remember the generosity but You .אֱמֶת ִ ּוְיַציב of your young days, the  Reuven Kimelman, a @בּרוּם עוֹל.ם מוֹשָׁבlove you exhibited when You were always the help of our ancestors, a shield and ,Zֶֽ we were first engaged, deliverer for their descendants in every generation. contemporary liturgical scholar, contends that וּ ִמ ְשׁפָּטֶ ֽ יZ ו@צִדְק.ת@Z עַד אַפְסֵי אָֽרֶץ. walking with Me in the You abide at the pinnacle of the universe— the “teaching” referred ַאשְׁרֵי אִ ישׁ ֶשִׁיּשְׁמַע ל@מִ צְ \תֶ ֽ יdesert” (!:!). We can hope ,Z 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@ תוֹרָת@Z וּדְבָר@Z .י ִ שׂים עBל ִלבּוֹ. .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 אֱמֶת ַא ָתּה הוּא אָ דוֹן ַל@עמּfree and in unselfconscious ,Zֶֽ -synagogue. The recita וּמֶֽל2ֶ ִגּבּוֹר ל.רִ יב רִיבָם. .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 אֱמֶת ַא ָתּה הוּא רִאשׁוֹן, ַו@א ָתּה הוּא אַ חֲ רוֹן, who takes up their cause. because the rabbis were afraid that people would וּ ִמ B בּלְעָדֶ ֽ יZ אֵ ין ל.ֽנוּ מֶֽל2ֶ גּוֹאֵל וּמ ִ ֽ וֹשׁי עַ . Truly, You were at the beginning and You will be at the end— consider only those com- aside from You we have no ruler who can redeem and mandments as obligatory, as many Christians did. In its current context, the liturgical affirmation refers to the deliver. constancy of the entire Torah. Two contrasting theological concepts are at work in this .עֶזְרַת אֲ ֹבותֵ ֽ ּינו [ ֹוְאִמּותֵ ֽ ּינו]     blessing. The first emphasizes the value of personal observance of Torah and mitzvot (“Blessed are the ones who attend to Your mitzvot . . .”); the second emphasizes communal redemption and the need for God to destroy oppression, with the exodus from Egypt serving as a paradigm for all future redemptions. The first is non-violent, speaking of personal practice and virtue through performing acts of love and care; the second insists that God must war against evil in order to root it out. These two views echo a talmudic argument as to whether the future redemption will be achieved peacefully or will come through war. A .אֱמֶת, ּאַתָה ּהוא רִ ׁאש ֹון, ּוְאַתָה ּהוא אַחֲ ֹרון A, @      @      similar expression, “I am the alpha and omega, the beginning and the end,” is quoted three times in the Chris- tian testament. The wording of this prayer may have been deliberately polemical at the time it was written in antiquity, and intended to oppose Christian theological claims, which were emerging as a rival to Judaism.

157 שחרית לשבת ויום טוב · קריאת שמע וברכותיה 234  ·  Siddur · ’   Lev  Shalem for Shabbat and Festivals 157 Copyright © 2016 by the Rabbinical Assembly The Violence at the Sea A63&*( our God, You redeemed us from Egypt :9B=B, :6Q6;:, ;R< A8= מֹ ׁשֶה ּומִרְיָם D=9DN= 6BQ;=N ִממִּצְרַֽיִם גּ ְ@אBלתָּֽנוּ יהוה אֱ 9הֵֽינוּ The Easidic master Sha- The Torah is . ּובְנֵי ִי ׂשְרָאֵל וּ ִמ ֵ בּית עֲבָדִ ים פּ@דִ יתָֽנוּ. .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 ledכּל־בּ@כוֹרֵיהֶם ְהָרָֽג ָתּ וּבְכוֹר@Z גּ ְ.אָֽל ָתּ ,You split the sea, You drowned the wicked cannot take place without the women, so that all the people Israel sang the Song ו@יBם סוּף בּ ְ.קBֽע ָתּ ו@זֵדִ ים ִטבּ ְַֽע ָתּ .opposition. You rescued Your beloved (.at the Sea. (See page  וִ ידִ ידִ ים ְהֶעֱבַֽר ָתּ .The waters engulfed their oppressors; not one of them survived Blessing of Redemption .מִי כָמֹֽכָה Then they sang in praise, acclaiming God for all that had     ַוBיְכסּוּ מַֽיִם צָרֵיהֶם, אֶחָד מֵהֶם 9א נוֹתָר. Let us bless the source occurred. The Sh’ma was preceded ,by the song of the angels עBל ֹזאת ִשׁ @בּחוּ אֲ הוּבִ ים, ו@ רוֹמ@מוּ אֵל, ,of life source of faith and daring, The beloved people o-ered songs of thanksgiving, hymns “Holy, holy, holy . . .,” and now is followed by our ו@ . נ ת@ נוּ י@דִ ידִ ים ז@מִירוֹת שִׁירוֹת ִו@ת ְשׁ ָבּחוֹת, ,wellspring of new song of praise, and blessings to the sovereign ever-living God and the courage to mend. singing a praise of God בּ@רָכוֹת ו@הוֹדָאוֹת Bלמֶּֽל2ֶ אֵל חBי Bו@קיּ.ם, ,who is transcendent, powerful, and awe-inspiring —4*)8(* :*2@ from the Song at the Sea. humbling the haughty, raising up the lowly, Through the recitation of רָם ִו@נשָּׂא, .גּדוֹל ו@נוֹרָא, freeing those in chains, redeeming the poor, the Sh’ma, our song and the angels’ song become a ַמ ְשׁ ִ פּיל גֵּאִ ים וּ ְמBגבִּֽי ַהּ שׁ@פ. לִ ים helping the weak, and answering God’s people common chorus. מוֹצִ יא אֲסִירִים וּפוֹדֶה עֲ נ.וִ ים .when they cry out יהוה 9R;6  >; .Exodus : .יִמְ ל 2ֹך ו@עוֹזֵר ַדּ ִ לּים .Our homage is to God on high, who is ever praised ▶ The name . ׂיִשְרָאֵל 6 ו@עוֹנֶה ַל@עמּוֹ בּ@עֵת Bשׁוּ@עָם אֵ ל. יו. Moses, Miriam, and the people Israel joyfully sang this song to You: “Israel” is repeated four times before the conclusion ◀ תּ ִ@הלּוֹת ל@אֵל עֶ לְ יוֹן ָבּרוּ2 הוּא וּ ֹמְבר2ָ. -of the b’rakhah, empha מֹשֶׁה וּמִרְי.ם וּבְנֵי ִישְׂרָאֵל ל@Z ע. נוּ שִׁירָה @בּשִׂמְחָה ַרבָּה, !Who is like You, A63&*(, among the mighty“ sizing the plea for the @ ו אָ מ@ רוּ ֻכ ָלּם׃ ,Who is like You, adorned in holiness revered in praise, working wonders!” redemption of the people Israel. מִי כָ מֽ ֹכָה בָּאֵלִם יהוה, מִי ָ כּמֽ ֹכָה ֶ נ אְ דָּ ר Jבּ ֹקּ ֶֽדשׁ, ,Mi khamokha ba-eilim Adonai, mi kamokha nedar bakodesh Isaiah . ּגֹאֲ לֵ ּֽנו nora t’hilot, oseh feleh. 9 Q .: נוֹרָא ת2הִלֹּת, ֽ ֹעשֵׂה פֶֽלֶא. ▶ At the edge of the Sea, the rescued sang a new song of praise N   This . ּגָאַל ׂיִשְרָאֵל 6 ◀ שִׁירָה ָחֲדשָׁה ִשׁ @בּחוּ ג@אוּלִ ים @לשִׁמZְ עBל שׂ@פַת Bהיּ.ם, to Your name; together, as one, they thanked You and b’rakhah, in contrast to most, concludes with a יBֽחַד ֻכּלָּם הוֹדוּ ו@הִמְלִֽיכוּ @ ו אָ מ@ רוּ׃ :acclaimed Your sovereignty, saying “A63&*( will reign forever and ever.” verb in the past tense. We can properly bless God for יהוה יִמְ ]L ֹל2עלָם וAעֶד. .Adonai yimlokh l’olam va-ed the redemptive acts that —have already occurred צוּר ִישְׂרָאֵל, ,Stronghold of the people Israel not those we still hope and pray for (Babylonian ֽקוּמָה בּ@עֶזְרַת ִישְׂרָאֵל, !arise and help the people Israel .(Talmud, Pesa!im b וּפְדֵה כִנְאֻמZֶֽ י@ הוּדָה ו@ ִישְׂרָאֵל. .Redeem, as You promised, Judah and the people Israel Our redeemer is called A!"#$% Tz’va·ot, B’   ;. The Babylonian Talmud ֹגּאֲלֵֽנוּ, יהוה צ@בָאוֹת שׁ@מוֹ, ק@ דוֹשׁ ִי ְ שׂרָ אֵ ל. .the Holy One of the people Israel> links this last b’rakhah Tzur yisrael, kumah b’ezrat yisrael, of the Recitation of the ָבּרוּ2 ַאתָּה יהוה, גּ.אBל ִי ְ שׂרָ אֵ ל. u-f’deih khinumekha y’hudah v’yisrael. The Amidah for Festivals is found on page . Sh’ma, mentioning God’s Go·aleinu Adonai Tz’va·ot sh’mo, k’dosh yisrael. redeeming the people Israel from Egypt, to the personal prayers that now follow in the Amidah, and Barukh atah A!"#$%, who liberated the people Israel. recommends that there be no verbal interruption at this point (Berakhot The Amidah for Festivals is found on page . b). It is as if to say that the possibility of prayer flows out of our experience of God’s love as exhibited in freeing us from slavery.

158 שחרית לשבת ויום טוב · קריאת שמע וברכותיה 234  ·  Siddur · ’   Lev  Shalem for Shabbat and Festivals 158 Copyright © 2016 by the Rabbinical Assembly תפילת העמידה לשחרית לשבת The Shabbat Morning Amidah

Prayer A transliteration of the opening b’rakhot of the Amidah may be found on page A transliteration of the opening b’rakhot of the Amidah may be found on page ;. The Amidah, . When a minyan is present, some communities repeat the Amidah after it . 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 ) aloud and the rest of the Amidah silently. The Amidah concludes on page ) aloud and the rest of the Amidah silently. The Amidah concludes ment of personal medita- one takes one’s heart into on page . on page . tion and is also known as the “Silent Prayer.” It always אֲדֹנ.י @ שׂפָ תB י תּ ְִפתָּח, וּפִי Bי ִ גּיד תּ ִ@הלָּתone’s hands, as it is said, .Zֶֽ “Let us lift up our heart A63&*(, 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 .:?"). First B’rakhah: Our Ancestors concluding b’rakhot. On Shabbat and festivals, a & בָּ רוּL ַאתָּה יהוה, & בָּ רוּL ַאתָּה יהוה, :With Patriarchs: With Patriarchs and Matriarchs 2456*0 &*)&+123*+— middle b’rakhah focuses אֱ 9הֵֽינוּ וֵא9הֵי אֲבוֹתֵֽינוּ, אֱ 9הֵֽינוּ וֵא9הֵי אֲבוֹתֵֽינוּ ,%$#"!a Barukh atah A!"#$%, a Barukh atah A One should pray as a beg- on distinctive themes of the day. Before the Amidah א9ֱהֵי אַבְרָהָם, א9ֱהֵי [ ִו@אמּוֹתֵֽינוּ], א9ֱהֵי אַבְרָהָם, 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 יִצְח.ק, וֵא9הֵי ֹיBעֲקב, הָאֵל א9ֱהֵי יִצְח.ק, וֵא9הֵי ֹיBעֲקב, .generosity God of Abraham, God of God of Abraham, God of forward, approaching B God’s presence. (If thereה .גּדוֹל Bה ִגּבּוֹר Bו@הנּוֹרָא, א9ֱהֵי שָׂרָה, א9ֱהֵי רִבְק.ה, (*based on C*1(4 (+& *00— Isaac, and God of Jacob, Isaac, and God of Jacob, is no room, we first take (.three steps backward אֵל עֶ לְ יוֹן, גּוֹמֵל חֲסָדִ ים א9ֱהֵי רָחֵל, וֵא9הֵי לֵאָה, Prayer is for one’s soul great, mighty, awe-inspiring, God of Sarah, God of what nourishment is for ,   ; טוֹבִ ים, ו@קוֹנֵה ַה ֹכּל, ו@ זוֹכֵר הָאֵל Bה .גּדוֹל Bה ִגּבּוֹר Bו@הנּוֹרָא, ,one’s body. The blessing transcendent God, Rebecca, God of Rachel Psalm .אֲדֹנָי ׂשְפָתַי ּת ִּפְתָח חַסְדֵי אָבוֹת, וּמֵ בִ יא גוֹאֵל אֵל עֶ לְ יוֹן, גּוֹמֵל חֲסָדִ ים ,of one’s prayer lasts until who acts with kindness and God of Leah the time of the next prayer, and love, and creates all, great, mighty, awe-inspiring, :, where prayer is ex- alted over sacrifice. Rabbi לִבְנֵי ב@נֵיהֶם ל@מַֽעַן שׁ@מוֹ טוֹבִ ים, ו@קוֹנֵה ַה ֹכּל, ו@ זוֹכֵר just as the strength derived from one meal lasts until who remembers the loving transcendent God, Yo!anan (rd century) recommended that this בּ@אַהֲבָה. חַסְדֵי אָבוֹת [ ִו@אמָּהוֹת], 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) וּמֵ בִ יא גוֹאֵל לִבְנֵי ב@נֵיהֶם soul of all that has passed .(Israel, Berakhot : ל@מַֽעַן שׁ@מוֹ בּ@אַהֲבָה. 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, !    —1%,56*, ,*2%=( On Shabbat Shuvah we add: sake of divine honor. and who will lovingly bring . Bowing is both a symbolic acknowledgment זgכְרֵ ֽ נוּ ל@חB יִּ ים, מֶֽל2ֶ חָפֵץ בַּחB יִּ ים, Songs to God not only a redeemer to their that our prayers are to God ו@כׇתְ בֵ ֽנוּ בּ@סֵֽפֶר הַחB יִּ ים, ל@מַעBנZְ אֱ 9הִ ים חB יִּ 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 a). 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 —',*234 &3*C and inscribe us in the Book of Life, for Your sake, God of life. (Berakhot b). The Talmud confined bowing to the beginning and end of this first b’rakhah, as well as to the +%)D3='@1 beginning and end of the next-to-last b’rakhah, which thanks God for the gift of life (Berakhot a). The sign & indicates the place to bow. God uses this language when first addressing Moses, at the burning bush .אֱלֹהֵי אַבְרָהָם T  ; (Exodus :–). 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 . ֹגואֵל Q ultimately perfectible; God’s teachings, carried out by us, will help the world achieve such perfection. Some liberal prayerbooks use the word ge’ullah, “redemption,” in place of “redeemer,” to de-emphasize the role of any single individual in facilitating the world’s healing. -This brief prayer is the first of four additions to the Amidah during the Ten Days of Re .זׇכְרֵ ֽ ּנו Q  pentance. Each of the four phrases of this short addition ends with the word &ayim, “life.”

159 שחרית לשבת · תפילת העמידה  ·   ·  Siddur Lev Shalem for Shabbat and Festivals 159 Copyright © 2016 by the Rabbinical Assembly מָגֵן God of Our Ancestors With Patriarchs: With Patriarchs and Matriarchs: With Patriarchs and Matriarchs: With Patriarchs: B  ; This phrase is .אַבְרָהָם You are the sovereign You are the sovereign ,derived from Genesis : מֶֽל2ֶ עוֹזֵר וּמ ִ ֽ וֹשׁי עַ וּמ.גֵן. מֶֽל2ֶ עוֹזֵר וּפוֹקֵד The God we know seems so much greater, so much b the first time we hear ָבּרוּ2 ַאתָּה יהוה, וּמ ִ ֽ וֹשׁי עַ וּמ.גֵן. ,who helps and saves who helps and guards vaster, than the God and shields. saves and shields. Abraham speak to God. of former generations. There Abraham—the מ.גֵן אַבְרָהָם. b ָבּרוּ2 ַאתָּה יהוה, ,%$#"!a Barukh atah A!"#$%, a Barukh atah A The universe we live in paragon of faith—expresses -to God his fears, skepti מ.גֵן אַבְרָהָם וּפוֹקֵד שָׂרָה. 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 ַאתָּה ִגּבּוֹר ל@עוֹל.ם אֲדֹנ.י, and machines coursing may encompass feelings through space. The lenses ,of doubt as well as faith מ@חBיֵּה מֵתִ ים אַתָּה, 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, A63&*(— .well as praise and gratitude רַב ל@ ה וֹ שִׁ ֽ י עַ . have forever changed our You give life to the dead— Some who include the way of viewing the world; matriarchs at the beginning מַשִּׁ יב הָרֽוּחַ וּמוֹרִ יד הBגָּֽשֶׁם, :&great is Your saving power: From Sh’mini Atzeret until Pesa the pace at which we seek of this prayer conclude [מוֹרִ יד הַטָּל, :From Pesa& until Sh’mini Atzeret, some add] and find knowledge has From Sh’mini Atzeret until Pesa&: 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 מ@כBלְכֵּל חB יִּ ים בּ@חֶֽסֶד, ing. To say “our God and [From Pesa& until Sh’mini Atzeret, some add: wording of the conclusion God of our ancestors” is .of a b’rakhah מ@חBיֵּה מֵתִ ים בּ@רַחֲמִ ים רַ בִּ ים, [,You cause the dew to fall to assert that the One of ּופ ֹוקֵד T  B סוֹמ2ֵ נוֹפ@ לִ ים, ו@רוֹפֵא חוֹלִ ים, וּמַתִּ יר אֲ סוּרִ ים, whom we speak in such an Or: “the one who . ׂשָרָה ,age is the same One as the You sustain the living through kindness and love remembered Sarah” (after וּמְקBיֵּם אֱ מוּנ. תוֹ לִישֵׁנֵי עָפָר. ,God of small-town Jewish and with great mercy give life to the dead Genesis :). We, who מִי כָמֽ וֹZ בַּֽעBל גּ@ בוּרוֹת וּמִי דּֽוֹמֶה לּscholars and shopkeepers You support the falling, heal the sick, ,2ָ of a hundred years ago. stand here today, are the fruit of God’s promise to מֶֽל2ֶ מֵמִ ית וּמְחBיֶּה וּ מַ צְ מִ ֽ י חַ י@שׁוּעָה. ,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. 2 ֹסומֵך B   מִי כָמֽ וֹZ אַב הָרַחֲמִ ים, זוֹכֵר י@ צוּר. יו ל@חB יִּ ים בּ@רַחֲמִ ים. ,Who is like You, Almighty .After Psalm : . ֹנופְ לִ ים ?and who can be compared to You &%%($ (0,5(*— For centuries, human rulers ו@נֶאֱמָן אַתָּה ל@הַחֲ יוֹת מֵתִ ים. 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 בָּ רוּ2 אַתָּה יהוה, מ@חBיֵּה הַמֵּתִ ים. :A Easidic master taught over others, often through There are parts of our- M’khalkel !ayim b’!esed, m’!ayeih meitim b’ra!amim rabim, the threat of physical inju- . ַא ּתָה קָ ד ֹו ׁש selves that have become somekh noflim v’rofei !olim u-matir asurim, When the Amidah is recited silently, continue on page  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 &esed, love ask ourselves, “What part melekh meimit u-m’!ayeh u-matzmia! 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 : (“heal the sick”), Psalm : (“loosen I have forgotten?” who remembers with compassion Your creatures for life? the chains of the bound”), and  Samuel : (“brings death and life”). Over the millennia, many Jewish . ּמְחַיֵה הַמֵּתִ ים T     You are faithful in bringing life to the dead. perspectives on the afterlife have been proposed. Many sages (includ- Barukh atah A!"#$%, who gives life to the dead. ing Saadiah Gaon, th century, and Maimonides, th century) caution against speculation about the specific implications of the doctrine of bodily When the Amidah is recited silently, continue on page  with “Holy are You.” resurrection of the dead. They understand it to be an articulation of God’s supreme power: God cares even for the dead. Some moderns understand that the lives of those who died before us are a part of the stream of life, continuing to affect us, though we can never know precisely how.

160 שחרית לשבת · תפילת העמידה  ·   ·  Siddur Lev Shalem for Shabbat and Festivals 160 Copyright © 2016 by the Rabbinical Assembly In this . ׁ'קְדֻשָה For We Await You The Kedushah is recited only with a minyan. L Third B’rakhah: God’s Holiness ancient prayer, composed Is it really true that we by Jewish mystics, we ֵנ@קBדּשׁ אֶ ת־שִׁמZְ בָּעוֹל.ם, only await You? Rather, )'0 A0!;&'$' imitate the angelic glori- @כּשֵׁם ֶשׁ B מּקְ דִּ י ִ שׁים אוֹתוֹ ִבּשְׁמֵי מָ רוֹם, :the prayer is a plea The Kedushah is recited only with a minyan. fication of God. Although Give us the wisdom to it appears in several ַכּכָּתוּב עBל יBד נ@בִיאZֶֽ, ו@ק.רָא זֶה אֶל זֶה ו@אָמַ ר׃ learn to await You. We hallow Your name in this world as it is hallowed in the versions, the Kedushah of the Amidah always קA דוֹשׁ, קA דוֹשׁ, קA דוֹשׁ יהוה צ2בָאוֹת, :high heavens, as Your prophet Isaiah described &%,3@*, &32343'— )*+(&3>(0D contains three biblical מ2 ]א כׇל־הָאָֽרֶץ כּ2בוֹדוֹ. :Each cried out to the other “Holy, holy, holy is A!"#$% Tz’va·ot, the whole world is filled quotations: “Holy, holy, Holiness holy” (Isaiah :), “Praised is Adonai’s glory wherever א.ז בּ@קוֹל ַרַֽעשׁ .גּדוֹל אַדִּ יר ו@ח.ז.ק ַמשְׁמִ יעִ ים קוֹל, ”!Rabbi Eama the son of with God’s glory Rabbi Eanina taught: Kadosh, kadosh, kadosh Adonai Tz’va∙ot, m’lo khol ha-aretz k’vodo. God dwells” (Ezekiel :), B and “Adonai will reignמִתְנשּׂ@אִ ים ֻל@עמַּת שׂ@רָ פִ ים, ֻל@עמָּתָם ָבּרוּ2 ֹיאמֵֽרוּ׃ What is the meaning of forever” (Psalm :). The בָּ רוּL כּ2בוֹד יהוה ִממּ2קוֹמוֹ. ,the verse, “Walk in the Then in thunderous voice, rising above the chorus of serafim path of Adonai, your God” liturgy surrounding these (Deuteronomy ".: /)? Is it other heavenly beings call out words of blessing: verses varies, being more possible for a human being elaborate and expansive on ִממּ@קוֹמ@Z ְמBלכֵּֽנוּ תוֹ פִ ֽ י עַ , ו@תִמְ 29 ע.לֵֽינוּ, כִּי ַמ@ח ִ כּים אֲ נB ֽ חְ נוּ ”.Praised is A63&*(’s glory wherever God dwells“ to behave like the Shekhi- Barukh k’vod Adonai mimkomo. Shabbat and festivals than ל.2. מָ תB י תִּמְ 29 בּ ִ@ציּוֹן, @ בּק. רוֹב בּ@י.מֵֽינוּ, ל@עוֹל.ם ו.עֶד ִתּ ְשׁכּוֹן. nah? And hasn’t the Torah also taught us, “For Adonai on weekdays. Because the -Kedushah is a call-and תּ ְִתגּBדּBל ַו@תִתְקBדּשׁ @בּתוֹ2 י@ רוּשׁ.לBֽיִם עִיר@your God is a consuming Our sovereign, manifest Yourself from wherever You dwell, ,Z fire” (Deuteronomy ?:!?)? and rule over us, for we await You. When shall You rule in response, it is appropriately .recited only with a minyan ל@ דוֹר ו. דוֹר וּלְנֵֽצַח נ@צָחִ ים. ו@עֵ ינֵֽינוּ תִרְאֶֽינ.ה מB לְ כוּתZֶֽ, Rather, the verse teaches Zion? Let it be soon, in our day, and throughout all time. adapted from Reuven) כַּדָּבָר הָאָמוּר @בּשִׁירֵי ֻעזּZֶֽ, עBל י@דֵי ד.וִד @מ ִ ֽ שׁי חַ צִדְקֶ ֽ Z׃ you to imitate the virtues of the Holy One— May You be exalted and sanctified in Jerusalem, Your city, Hammer) יִמְ ]L יהוה ל2עוֹלָם, אֱ]הַֽיLִ צִ יּוֹן ל2 דֹר וAדֹר, הַל2לוּיAהּ. Just as the Holy One> These are the .קָ ֹדו ׁש from one generation to another, forever and ever. May our 8 clothes the naked, as it words that Isaiah heard ל@ דוֹר ו. דוֹר Bנ ִ גּיד גׇּדְ לZֶֽ, וּלְנֵֽצַח נ@צָחִ ים ֻק@דשָּׁת@B Z נ קְ דִּ ישׁ. is written, “And Adonai, eyes behold Your dominion, as described in the songs of God, made garments of praise o-ered to You by David, rightfully anointed: the angels utter during the profound experience that @ושִׁבְחZֲ אֱ 9הֵֽינוּ ִמפִּֽינוּ 9א י.מוּשׁ ל@עוֹל.ם ו.עֶד, ,leather, and clothed them “A63&*( will reign forever; your God, O Zion [Adam and Eve when they initiated his prophetic call- ing (:). Holiness is God’s כִּי אֵל מֶֽל2ֶ .גּדוֹל @ ו ק. דוֹשׁ ָֽאתָּה. ”!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- ity of which humans can בָּ רוּ2 אַתָּה יהוה, הָאֵל הַקָּ דוֹשׁ. esis .:!"), 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:

161 שחרית לשבת · תפילת העמידה  ·   ·   Siddur Lev Shalem for Shabbat and Festivals 161 Copyright © 2016 by the Rabbinical Assembly ׂיִשְמַח 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: :  This passage is an . ׁמֹשֶה ַאתָּה קA דוֹשׁ ו@שִׁמZְ ק. דוֹשׁ, ;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 וּקְ דוֹשִׁ ים בּ@כׇ ל־יוֹם י@הB ל@לֽ וּZ סֶּֽל.ה. .aim for mastery, we fulfill holy ones praise You each day unknown origin. These responsibilities, and in Barukh atah A!"#$%, the Holy God. verses are a fragment of a בָּ רוּ2 אַתָּה יהוה, הָאֵל הַקָּ דוֹשׁ. all the busyness we easily On Shabbat Shuvah we substitute: lose sight of ourselves. On On Shabbat Shuvah we substitute: larger alphabetical acrostic Barukh atah A!"#$%, the Holy Sovereign. but only the yod through בָּ רוּ2 אַתָּה יהוה, הַמֶּֽל2ֶ הַקָּ דוֹשׁ. 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 lu&ot [“tablets”] line.) This בּ@מַתּ@נBת חֶ לְ קוֹ, flowers in our neighbor’s prayer is not found among יִשְׂמַח מֹשֶׁה garden refresh and delight Moses rejoiced in his portion, -the fragments of liturgi כִּי עֶֽבֶד נֶאֱמָן ק. רָ ֽ א תָ לּוֹ. us; we notice a tree planted for You called him a faithful servant. cal remains of the Land of כּ2 לִ יל תִּפְאֶֽרֶת ֹבּ@ראשׁוֹ . נ תַ ֽ תָּ , in another century; rain is experienced as a blessing. You adorned his head with a brilliant crown Israel in the Cairo Genizah. The geonim of Babylonia בּ@עׇמְ דוֹ ל@פ. נֶ ֽיZ עBל הַר סִינ.י. .On Shabbat we enter this when he stood before You on Mount Sinai recommended that it be world of gentleness, of He carried down two tablets of stone, said, but its inclusion was וּשְׁנֵי לוּחוֹת אֲ ב. נִ ים הוֹרִ יד בּ@ י. דוֹ, .appreciation, of welcome We join in community, not inscribed with the instruction to observe Shabbat. contested by Rashi (– ,(, northern France ו@כָ תוּב בָּהֶם שׁ@מִירַת שַׁבָּת, of people striving with or Yisma! moshe b’matnat !elko among others. Neverthe- against one another, but ki eved ne∙eman karata lo. less, it was adopted soon ו@כֵן כָּ תוּב בּ@ תוֹרָתֶ ֽ Z׃ of people finding each K’lil tiferet b’rosho natata, afterward by all rites. ו@שָׁמ@ רוּ ב@נֵי יִשְׂרָאֵל אֶת־הַשַּׁבָּת, .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 לBעֲ שׂוֹת אֶת־הַשַּׁבָּת ל@דֹ ֹרתָם בּ@רִ ית עוֹל.ם. ,self-judgment, no longer U-shnei lu!ot avanim horid b’yado bound by an accounting v’khatuv bahem sh’mirat shabbat, maintains that the very notion of Shabbat was first בֵּינִי וּבֵ ין בּ@נֵי יִשְׂרָאֵל אוֹת הִ יא ל@עוֹל.ם, .of failure or assertions of v’khen katuv b’toratekha great success and power. suggested by Moses: in Egypt, Moses argued that כִּי שֵֽׁשֶׁת י.מִ ים עָשָׂה יהוה אֶת־הַשָּׁמַֽיִם ו@אֶת־הָאָֽרֶץ, We can simply “be,” enjoy, And it is written in Your Torah: even slaves needed a day וּבB יּוֹם הַשּׁ@בִיעִי שָׁבַת וBיִּנּ.פַשׁ. be with.” On Shabbat our“ souls can remember how The people Israel shall observe Shabbat, to maintain it as an of rest in order to survive to be open. everlasting covenant throughout all generations. It is a sign and Pharaoh granted them Shabbat (Exodus Rabbah :). Moses was happy that his suggestion became incorporated in the

165 שחרית לשבת · תפילת העמידה  ·   ·  Siddur Lev Shalem for Shabbat and Festivals 165 Copyright © 2016 by the Rabbinical Assembly One opinion .אֱלֹהַי 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 : T 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 אֱ]הJי, נ2 צוֹר ל@שׁוֹנִי מֵרָע, וּשְׂפָתBי ִמדַּבֵּר מִרְמָה, ו@לִמְקBל@לBי seeking myself Help me ignore those who would slander me. (Berakhot b). The prayer -that is printed here is of נBפְשִׁי ִתדֹּם, ו@נBפְשִׁי כֶּעָפָר ֹלBכּל תִּהְיֶה. פּ@תַח לִבִּי בּ@תוֹרָתand seeking You. ,Zֶֽ I am grateful Let me be humble before all. fered by the Babylonian Talmud (Berakhot a) as ְוּבְמִצ\תֶ ֽ יZ ְתִּרדּוֹף נBפְשִׁי. ו@כׇ ל־הַ חוֹשׁ@ בִ ים ע.לBי רָעָה, .for the breath of life, Open my heart to Your Torah, that I may pursue Your mitzvot the unending miracles an example of such a per- מ@הֵרָה הָפֵר עֲצָתָם ו@קַלְקֵל מַחֲשַׁבְתָּם. עֲשֵׂה ל@מַֽעַן שׁ@מof Your creation. Frustrate the designs of those who plot evil against me; ,Zֶֽ sonal prayer; it is attributed to Mar son of Ravina (th עֲשֵׂה ל@מַֽעַן י@מִ ינZֶֽ, עֲשֵׂה ל@מַֽעַן ק@דֻשָּׁתZֶֽ, עֲשֵׂה ל@מַֽעַן .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). תּוֹרָתZֶֽ. ל@מַֽעַן יֵח. ל@ צוּן י@דִ ידֶ ֽ יZ, הוֹשִֽׁיעָה י@מִינ@Z וBעֲנֵֽנִי. How may I heal .יִהְ יו לְרָ ֹצון act for the sake of Your holiness, act for the sake of Your Torah. :   ּ ,my wounded heart Psalm :. Rabbi Yo!anan soften and salve the pain Answer my prayer for the deliverance of Your people. rd century, the Land of) יִהְ יוּ ל@רָ צוֹן אִמְרֵי פִי ו@הֶגְ יוֹן לִבִּי ל@פ. נֶ ֽיZ, יהוה צוּרִי ו@גוֹאֲלִי. 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, A63&*(, 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 ֹעשֶׂה שׁ. לוֹם בִּמְ רוֹמ. יו, הוּא יBעֲשֶׂה שׁ. לוֹם ע. לֵ ֽינוּ and guard me, Some have the custom of taking three steps backward and bowing .(: ו@עBל כׇּל־יִשְׂרָאֵל [ו@עBל כׇּל־יוֹשׁ@בֵי תֵבֵל], ו@אִמְ רוּ אָמֵן. .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 .זַכֵּֽנִי T the children of Israel, all Israel [and to all who dwell on earth]. And we say: Amen. all of Your children of Na!man of Bratzlav -Ukraine, –), trans) ב .everywhere .lated by Jules Harlow זJכֵּֽנִי ל@שִׂמְחָה ו@חֵ רוּת שֶׁל שַׁבָּת, ֹלִטְעם טַַֽעַם ֹעֽנֶג שַׁבָּת ,Grant us life, health ב .sustenance, peace בֶּאֱמֶת. זBכֵּֽנִי שֶׁלֹּא יBעֲלֶה עBל לִבִּי עַצְ בוּת בּ@ יוֹם שַׁבַּת Grant me the liberating joy of Shabbat, the ability to truly taste May this Shabbat o-er ֹקֽדֶשׁ. שַׂ מֵּ ֽ חַ נֶֽפֶשׁ מ@שָׁר@תZֶֽ, כִּי אֵ לֶ ֽיZ אֲדֹנ.י נBפְשִׁי אֶשָּׂא. sweet blessings, its delights. May my heart not be weighed down by sorrow on עׇזְרֵֽנִי ל@הַרְ בּוֹת בּ@תַעֲנוּגֵי שַׁבָּת, וּלְהַמְשִׁ י2 הַשִּׂמְחָה שֶׁל —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, A63&*(, I o-er my entire being. Help me to increase שַׁבָּת ל@שֵֽׁשֶׁת י@מֵי הַ חוֹל. תּוֹדִיעֵֽנִי ֹאֽרַח חB יִּ ים, שֹֽׂבַע *D)2* *@2*4— +*0 2%(+* the joys of Shabbat and to extend its joyful spirit to the other six שׂ@מָ חוֹת אֶ ת־פּ. נֶ ֽיZ, נ@עִ ימוֹת בִּימִינ@Z נֶֽצַח. 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 יוּ ל@רָ צוֹן אִמְרֵי פִי ו@הֶגְ יוֹן לִבִּי ל@פ. נֶ ֽיZ, יהוה צוּרִי ו@גוֹאֲלִי. .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. ֹעשֶׂה שׁ. לוֹם בִּמְ רוֹמ. יו, הוּא יBעֲשֶׂה שׁ. לוֹם ע. לֵ ֽינוּ .acceptable to You, A63&*(, my rock and my redeemer Some have the custom of taking three steps backward and bowing ו@עBל כׇּל־יִשְׂרָאֵל [ו@עBל כׇּל־יוֹשׁ@בֵי תֵבֵל], ו@אִמְ רוּ אָמֵן. .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 . On Shabbat +ol Ha-mo∙ed, Shabbat Rosh +odesh, and +anukkah, Yihyu l’ratzon imrei fi v’hegyon libi lfanekha Adonai tzuri v'go∙ali. we continue with Hallel on page . 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 . On Shabbat +ol Ha-mo∙ed, Shabbat Rosh +odesh, and +anukkah, we continue with Hallel on page .

166 שחרית לשבת · תפילת העמידה  ·   ·  Siddur Lev Shalem for Shabbat and Festivals 166 Copyright © 2016 by the Rabbinical Assembly The ceremonies connected to the festivals reflect this tension. At the Pesa/ seder we partake both of the “bread of a0iction” and the delights of the holi- day feast. Shavuot, the Feast of Weeks, is preceded by a period of mourning. Sukkot is said to be the “the time of joy” yet we dwell in a fragile structure. Introduction to the Festivals Indeed, the special attractiveness of religious ritual might well lie in its abil- ity to hold on to tensions and polarities that characterize our lives. Through them, we are able to recall dark moments, experience the vulnerability and fragility of existence, yet still celebrate the gifts that constitute our lives. F!"#$%&'" &(! )!'!*(&#+(, +))&"$+-", marked by family and communal gatherings and convivial bountiful dining and expressions of gratitude. The Pesa! biblical calendar associates three such times with pilgrim ages to the Temple. The spring festival of Pesa/ lasts for seven days (and is observed for eight Each of these festivals has both an agricultural and a historical basis; at one days outside the Land of Israel), and begins with the seder meal. It celebrates and the same time they celebrate the seasons of the year and the biblical the exodus from slavery in Egypt and the birth Jewish story. of the Jewish people, asking us both to remem- .Entering the land of Canaan, the people Israel inherited moments of agri- ber the harshness of slavery and oppression and cultural celebration, adopting them while simultaneously transforming them also to delight in the dignity of freedom and our by linking them with their own unique narrative, our inherited Jewish story. Jewish identity. The festival thus recalls and re- Spring—which is the time of freshness and budding plant life (in the Land enacts the initial encounter of the people Israel of Israel it is the time of the barley harvest)—is celebrated as Pesa/, when we with God, a moment that we mark on the inter- re-enact the exodus from Egypt, the time that we broke free and began our mediate Shabbat by reading the Song of Songs, personal and collective journey as Jews. Shavuot in late spring—the time of a series of love poems that speak of yearning, of the wheat harvest, when it might be said that we have begun to realize the the search of each for the other and their lov- fruits of our labor—celebrates Sinai, the moment of revelation. The fall is the ing encounter. In the agricultural life of bibli- season when we rejoice in the grape and olive harvests but also look to the cal Israel, this was also the time in which the coming of winter. It is celebrated as Sukkot and marks the commemoration of leaven—the sourdough starter—was removed the wandering in the desert: just as we live through the winter with the yield from the house, anticipating the new starter to of the summer and fall harvests, so we wandered in the desert nurtured by be made from the fresh harvest. Because there what we had gained in breaking free of the chains of slavery. was as yet no bread starter, flatbread was eaten .Thus, we experience time in two ways: through the recurring seasons and the holiday was called the Festival of Ma- and through the march of history with its unfolding story. These two tzot. Flatbread was the bread that poor people, distinct layers—the celebration of the natural cycle of the seasons and the who could not a1ord to save grain for a bread reenactment of the historical biblical narrative—are critical to our own ex- starter, consumed year-round. As with the agri- perience of the festivals. On the one hand, the festivals allow us to celebrate cultural basis of every festival, this ritual too was nature, to make our peace with and even find joy in changes that are beyond given a historical elaboration: the matzot recall our control; in this, they speak to a profound aspect of our human condition. the bread of a0iction that was eaten in Egypt, On the other hand, since the festivals re-enact the primary biblical narrative as well as the quickbread that was eaten in the that has shaped us as a people, they form an entryway into Jewish historical hurried exodus from there. Thus this time of the experience and a pathway to understand our own ongoing story, appreciate beginning of the spring harvest became a time the gifts we have been given, renew our relationship to family and friends, to remember our own historical poverty and en- and contemplate our dreams and the life-choices we have made. slavement and our rising to freedom. .Not all years yield bounty, and freedom is not experienced once and for all; ongoing time contains constant dangers, both personal and communal.

304 יום טוב · הקדמה  ·  Siddur Lev Shalem for Shabbat and Festivals 304 Copyright © 2016 by the Rabbinical Assembly Israel) involves none of these symbols but is Shavuot simply called in the Bible “a day of assembly” Shavuot is celebrated for one day (and is observed for two days outside the Land (Sh’mini Atzeret). This day has a dual quality: of Israel), but comes at the culmination of seven weeks of counting from the it concludes the festival of Sukkot, and it is also beginning of the barley harvest to the “season seen as a separate festival in its own right. Later of the first fruits” (the counting of the omer). masters imagined it as a day to simply linger For an agricultural society, the time between in God’s presence, without specific rituals. In planting and harvest is fraught with danger— the Bible, Nehemiah reports that the Torah will the seed invested in the new planting pro- was read and interpreted by Ezra to the re- duce an adequate yield, or will it be subject turnees from exile (perhaps mid-fifth century *.).!.) on Sukkot, and that to mold, plagues of insects, or a shortage of the eighth day was set aside as a special day of prayer and study. Accord- water and nutrients? In a similar vein, later ingly, the Babylonian Jewish community developed the practice of each year Jewish tradition attached to this time the leg- completing the reading of the Torah on the last day of the festival and called end of the death of Rabbi Akiva’s students in the revolt of Bar Kokhba (234– the celebration “Sim/at Torah.” In this way, the season that begins with 235 ).!.) and various customs of mourning became associated with this time. the High Holy Days, with their solemnity and demand for introspection, .The Bible itself does not give a historical reason for this festival, but later culminates with a moment of pure joy and public exuberance. Jewish tradition associated it with the revelation on Sinai, thus demarcating 6 the Jewish historical narrative from the exodus to Sinai to the wandering in the wilderness. Over time, the custom has developed to spend the evening The cycle of the year, the changing seasons, become signals of the march of the festival itself in Torah study, because of the association of this holiday of time, of the challenge of moving through life while holding on to critical with the giving of the Torah. In the synagogue service, we read the Deca- memories. The festivals teach us both about growth and change and about logue, as well as the Scroll (megillah) of Ruth, celebrating Ruth’s discovery of that which recurs again and again in our lives. Through their celebration we Judaism and the life of !esed, of kindly love—representing our own journeys, enter into a Jewish narrative, face some of our own worries and fears, renew searching for meaning in the life of Torah. relationships, and celebrate with joy. As we enter into them, the festivals be- come lessons for life, touchstones in our ongoing search for meaning. Sukkot The fall celebration of Sukkot is an eight-day festival (and is observed for nine days outside the Land of Israel). The first seven days are observed by dwelling in the sukkah (hut) and rejoicing with the symbols of agricultural life: the lulav (palm branch) and etrog (citron). Each day of the holiday is marked by a procession with these symbols, and the fes- tival culminates with a sevenfold procession on the seventh day, Hoshana Rabbah. In some ways Sukkot, with its image of the march in the desert and our dwelling in temporary structures, marks a sense of longing, of being on the way, and the prophetic readings for these days are of the promise of redemption and the chaos that precedes it. Similarly, though this is a “time of joy,” the Scroll of Ecclesiastes (Kohelet)—a book that faces the desert of life—is read. The last day of the holiday (customarily celebrated for two days outside the Land of

305 יום טוב · הקדמה  ·  Siddur Lev Shalem for Shabbat and Festivals 305 Copyright © 2016 by the Rabbinical Assembly עמידה ליום טוב: ערבית, שחרית, מנחה The Festival Amidah: Arvit, Sha/arit, Min/ah

A transliteration of the opening b’rakhot of the Amidah may be found on !. The festival The Festivals A transliteration of the opening b’rakhot of the Amidah may be found on page . The sign a indicates the places to bow. The Amidah concludes on page . The sign b indicates the places to bow. The Amidah concludes on Amidah expresses the The festivals are the page . page . appreciation of the festival unbroken master code of as a special gift. It contains -the same three introduc [כִּי שֵׁם יהוה אֶקְרָא, הָ בוּ ֹגֽדֶל לֵ א'הֵ ֽינוּ. :Judaism. Decipher them [Leader, at Min%ah only: As I proclaim the name A:+-&$, [Leader, at Min%ah only tory b’rakhot and three אֲדֹנBי שׂ;פָת<י תִּפְתָּח, וּפִי י<גִּ יד תּ;הִלָּתand you will discover the give glory to our God.] .8ֶֽ inner sanctum of this concluding b’rakhot as religion. Grasp them and A:+-&$, open my lips that my mouth may speak Your praise. With Patriarchs and Matriarchs: With Patriarchs: every Amidah or Silent you hold the heart of the Prayer. The middle b’rakhah emphasizes and elaborates & בָּ רוּ* אַתָּה יהוה, & בָּ רוּ* אַתָּה יהוה, faith in your hand. First B’rakhah: Our Ancestors .on the joy of the festival אֱ 'הֵ ֽינוּ וֵא'הֵי אֲ בוֹתֵ ֽ ינוּ, אֱ 'הֵ ֽינוּ וֵא'הֵי אֲ בוֹתֵ ֽ ינוּ :With Patriarchs: With Patriarchs and Matriarchs 7)!*-!!)7 %$-7)$—    ' אֱ'הֵי אַבְרָהָם, אֱ'הֵי [ו;אִ מּוֹתֵ ֽ ינוּ], אֱ'הֵי אַבְרָהָם, ,&%$#"Three Steps Forward a Barukh atah A"#$%&, a Barukh atah A our God and God of our our God and God of our . Bowing was a natural way to engage יִצְחBק, וֵא'הֵי ֹי<עֲקב, הָאֵל אֱ'הֵי יִצְחBק, וֵא'הֵי ֹי<עֲקב, While the Temple stood in Jerusalem, the people ancestors, ancestors, in prayer and indeed is a mode of worship in many ה<גּB דוֹל ה< גִּ בּוֹר ו;ה<נּוֹרָא, אֱ'הֵי שָׂרָה, אֱ'הֵי רִבְקBה, Israel would make God of Abraham, God of pilgrimages there three God of Abraham, God of religious traditions. The אֵל עֶ לְ יוֹן, גּוֹמֵל חֲסָדִ ים אֱ'הֵי רָחֵל, וֵא'הֵי לֵאָה, ,Isaac, and God of Jacob, Isaac, and God of Jacob times a year: on Pesa/, midrash imagines that though pilgrims crowded טוֹבִ ים, ו;קוֹנֵה ֹהַכּל, הָאֵל ה<גּB דוֹל ה< גִּ בּוֹר ו;ה<נּוֹרָא, Shavuot, and Sukkot. great, mighty, awe-inspiring, God of Sarah, God of For this reason, these Rebecca, God of Rachel, into the Temple precincts festivals are known as the transcendent God, on the festivals, the space ו;זוֹכֵר חַסְדֵי אָ בוֹת, אֵל עֶ לְ יוֹן, גּוֹמֵל חֲסָדִ ים shalosh r’galim, the three who acts with kindness and God of Leah, was expansive enough for וּמֵ בִ יא גוֹאֵל לִבְנֵי ב;נֵיהֶם טוֹבִ ים, ו;קוֹנֵה ֹהַכּל, ו;זוֹכֵר pilgrimage festivals, from and love, and creates all, great, mighty, awe-inspiring, all to prostrate themselves the word regel (“foot”). .(Pirkei Avot :) ל;מַֽעַן שׁ; מוֹ בּ;אַהֲבָה. חַסְדֵי אָ בוֹת [ו;אִמָּ הוֹת], ,transcendent God As we take three steps who remembers the loving אֲדֹנָי ,   ! מֶֽלQֶ עוֹזֵר וּ מ וֹ שִׁ ֽ י עַ וּמBגֵן. וּמֵ בִ יא גוֹאֵל לִבְנֵי ב;נֵיהֶם forward at the beginning deeds of our ancestors, who acts with kindness .Psalm : . ְ ׂש פָ תַי ּת ִּפְתָח ,of our Amidah, we might and who will lovingly bring a and love, and creates all ל;מַֽעַן שׁ; מוֹ בּ;אַהֲבָה. think of ourselves as who remembers the loving 4  7- b בָּ רוּQ אַתָּה יהוה, symbolically beginning redeemer to their children’s . The midrash מֶֽלQֶ עוֹזֵר וּפוֹקֵד ,a pilgrimage through children for the sake of deeds of our ancestors associates the festival מBגֵן אַבְרָהָם. prayer—together with divine honor. and who will lovingly bring a calendar with many sig- וּ מ וֹ שִׁ ֽ י עַ וּמBגֵן. our fellow Jews—to redeemer to their children’s nificant events in the lives the closeness with God You are the sovereign of our early ancestors. b בָּ רוּQ אַתָּה יהוה, and each other that was who helps and saves children for the sake of For example, Abraham once experienced in the and Sarah’s welcoming of מBגֵן אַבְרָהָם וּפוֹקֵד שָׂרָה. .and shields. divine honor Temple. You are the sovereign passing strangers as guests, a Barukh atah A"#$%&, Praying who helps and guards, and the birth of Isaac the Shield of Abraham. following year, were said to have occurred on Pesa$. For us, too, Pesa$ is a time to extend hospital- Every fiber of my being saves and shields. ity to guests, to offer and receive blessings from each other, and may be a time of rebirth. Mount was created by You; a Barukh atah A"#$%&, Moriah, where Isaac was bound, became associated with the Sinai revelation occurring on Shavuot. every bone of my body As Abraham and Isaac saw a vision of God that was terrifying but at the same time life-affirming, bends to thank You. Shield of Abraham and so too do we, on Shavuot, open ourselves to revelation that becomes our source of vitality, even May this chanted o1er- Guardian of Sarah. as it shakes us to the core. And the Torah records that Jacob, who left the comforts of home and ing find favor with You. remained ever on a journey, dwelled “in Sukkot” (Genesis :)—which in its biblical context prob- —after ,!89:&8 8&'!%$ ably referred to a place-name, but may also be interpreted to mean “booths,” like those in which the Israelites dwelled. We too build and dwell in booths, dislocating ourselves to become emo- tional and spiritual “wanderers.” The primary Jewish image of redemption is the exodus from Egypt. In Jewish .ג ֹואֵל 8 thought, freedom and redemption are tied to the achievement—our own personal achievement, as well as the world’s hoped-for achievement—of a just and moral world.

306 יום טוב · תפילת העמידה  ·   Siddur Lev Shalem for Shabbat and Festivals 306 Copyright © 2016 by the Rabbinical Assembly The Journey    . ּו מַ צְ מִ ֽ י חַ יְ ׁש ּועָה  אַתָּה ִגּבּוֹר ל;עוֹלBם אֲדֹנBי, Second B’rakhah: God’s Saving Care We guard our mystery The Hebrew verb is used מ;ח<יֵּה מֵתִ ים ַאתָּה, —$&-+:You are ever mighty, A with care. It is our source to refer to that which is .planted and begins to grow רַב ל;ה ִ ֽ וֹשׁי עַ . —of power.... It is the force You give life to the dead that drew us out of slavery, great is Your saving power: All the festivals celebrate that drives us on relent- The following is added at Arvit and Sha%arit on the first day of Pesa%, the exodus from Egypt and lessly.... We are a rabble The following is added at Arvit and Sha%arit on the first day of Pesa%, at Min%ah on Sh’mini Atzeret, and at all services on Sim%at Torah: at Min%ah on Sh’mini Atzeret, and at all services on Sim%at Torah: represent elements of the -story of the march to free מַשִּׁ יב הָ רֽ וּ חַ וּמוֹ רִ יד ה< ָֽגּשֶׁם, of former slaves, bound to one another, unwillingly You cause the wind to blow and the rain to fall, dom. But the account in [מוֹרִ יד הַטָּל, :At all other times, some add] on our way to a land of [At all other times, some add: You cause the dew to fall,] the Torah specifically ends promise. before the entrance to the ְמ;כ<לכֵּל ח<יִּים בּ;חֶֽסֶד, ,You sustain the living through kindness and love —<+-&- =&7+-!# Land of Israel. The festivals both celebrate liberation מ;ח<יֵּה מֵתִ ים בּ;רַחֲמִ ים ַר ִ בּים, ,and with great mercy give life to the dead and also remind us that סוֹמQֵ נוֹפ; לִ ים, ו; רוֹ פֵ א חוֹלִ ים, וּ ַמ ִ תּיר אֲסוּרִ ים, ,You support the falling, heal the sick loosen the chains of the bound, we are still on the way to the full achievement of וּמְק<יֵּם אֱמוּ נB תוֹ לִ ישֵׁנֵי עָפָר. and keep faith with those who sleep in the dust. redemption. In that sense, -the possibilities for salva מִי ֽכָמוֹ8 בַּֽע<ל גּ;בוּרוֹת וּמִי ֽדּוֹמֶה לּWho is like You, Almighty, ,Qָ and who can be compared to You? tion have been planted but they have not yet come to מֶֽלQֶ מֵמִ ית וּמְח<יֶּה וּ מַ צְ מִ ֽ י חַ ;ישׁוּעָה. The sovereign who brings death and life fruition. and causes redemption to flourish.     ; ו;נֶאֱמָן אַ תָּה ; ל הַ חֲ יוֹת מֵתִ ים. The concept . ַמְח ּיֵה ַה מֵּ ִ תים ָבּרוּQ ַאתָּה יהוה, מ;ח<יֵּה ַהמֵּתִ ים. ,M’khalkel $ayim b’$esed m’$ayeih meitim b’ra$amim rabim, of giving life to the dead somekh noflim v’rofei $olim u-matir asurim, has particular resonance on . ּאַתָה קָ ֹדו ׁש When the Amidah is recited silently, continue on page  with u-m’kayem emunato lisheinei afar. the festivals, which recall Mi khamokha ba·al g’vurot umi domeh lakh, the various stages of our melekh meimit u-m’$ayeh u-matzmia$ y’shuah. ancestors’ journey from en- slavement in Egypt to the You are faithful in bringing life to the dead. promised land. While life after death was certainly understood in Jewish tradition in personal terms, frequently in Jewish thought the language of Barukh atah A"#$%&, who gives life to the dead. reviving the dead was understood as a metaphor for national revival—as, for example, in the prophet Ezekiel’s vision of the awakening of the val- When the Amidah is recited silently, continue on page  with “Holy are You.” ley of dry bones (chapter ), read as the haftarah on the intermediate Shabbat of Pesa$. In our own day, Zionism is seen as a contemporary experience of this image. But on the personal level as well, the festivals have something to tell us about life and death. Egyptians saw life as ancillary to death: the pyra- mids are Egypt’s great monuments to the next world, and their scripture was the Egyptian Book of the Dead—providing instruction in how to mediate the afterlife. The Torah, on the other hand, never specifically mentions life after death, but instead teaches us how to live this life. While many later Jewish thinkers elaborated descriptions of the afterlife, they never lost sight of living in this world properly. On the festivals, we may be especially mindful of having been brought from a culture that glorified death into a vision grounded in the embrace and celebration of life and, metaphorically, giving life—here and now—to what was thought dead.

307 יום טוב · תפילת העמידה  ·   Siddur Lev Shalem for Shabbat and Festivals 307 Copyright © 2016 by the Rabbinical Assembly Third B’rakhah: God’s Holiness The Kedushah is recited only with a minyan and is said while standing.  =. There are several forms and versions -of the Kedushah. When <נ;קדֵּשׁ אֶת־שִׁמ8ְ בָּעוֹלBם, )%),+"(* ()' The Kedushah is recited only with a minyan and is said while standing. ever the Kedushah appears in the Amidah, it always כּ;שֵׁם ְשֶׁמּ<קִ דּישִׁ ים אוֹתוֹ בִּשְׁמֵי מָ רוֹם, contains at least three כַּכָּ תוּב ע<ל י<ד נ;בִיא8ֶֽ, ו;קBרָא זֶה אֶל זֶה ו;אָמַ ר׃ We hallow Your name in this world as it is hallowed in the high heavens, as Your prophet Isaiah described: verses: Isaiah’s vision of the angels reciting “Holy, holy, Each cried out to the other: At Min%ah we recite: At Sha%arit we recite: holy...” (:), Ezekiel’s ac- count of hearing heavenly ק6 דוֹשׁ, ק6 דוֹשׁ, ק6 דוֹשׁ ק6 דוֹשׁ, ק6 דוֹשׁ, ק6 דוֹשׁ :At Sha%arit we recite: At Min%ah we recite voices calling “Praised is Adonai’s glory. . .” while he יהוה צ8בָאוֹת, יהוה צ8בָאוֹת, ,Holy, holy, holy is A"#$%& Tz’va·ot, “Holy, holy, holy is A"#$%& Tz’va·ot“ was being carried by the מB 8א כׇל־הָאָֽרֶץ כּ8בוֹדוֹ. מB 8א כׇל־הָאָֽרֶץ כּ8בוֹדוֹ. the whole world is filled with God’s the whole world is filled with God’s glory!” glory!” wind to his fellow exiles in Babylon (:), and a אBז בּ; קוֹל רַֽעַשׁ גּB דוֹל ַאִ דּיר ל;עֻמָּתָם בָּ רוּQ ֹיאמֵ ֽ רוּ׃ ,Kadosh, kadosh, kadosh Adonai Tz’va∙ot, Kadosh, kadosh, kadosh Adonai Tz’va∙ot concluding verse from Psalms expressing God’s ו;חBזBק מַשְׁמִ יעִ ים קוֹל, בָּ רוּ* כּ8בוֹד יהוה מִמּ8קוֹמוֹ. .m’lo khol ha-aretz k’vodo. m’lo khol ha-aretz k’vodo -timeless sovereignty, “Ado מִתְ נ<שּׂ;אִ ים ל;עֻמַּת שׂ;רָ פִ ים, וּבְדִבְרֵי קׇדְשׁ;Then in thunderous voice, rising Others respond with praise: 8 above the chorus of serafim, other “Praised is A:+-&$’s glory wher- nai will reign…” (:). The leader offers an ל;עֻמָּתָם בָּ רוּQ ֹיאמֵ ֽ רוּ׃ כָּ תוּב לֵ אמֹר׃ heavenly beings call out words of ever God dwells.” introduction to each verse, .elaborating on its meaning בָּ רוּ* כּ8בוֹד יהוה מִמּ8קוֹמוֹ. יִמְ B* יהוה ל8עוֹלָם, אֱ B הַ ֽ יִ * .blessing: “Praised is A:+-&$’s glory Barukh k’vod Adonai mimkomo In the morning, when we מִמּ;קוֹמ;8 מ< לְכֵּ ֽנוּ ת וֹ פִ ֽ י עַ , צִ יּוֹן ל8 דֹר ו6דֹר, הַל8לוּי6הּ. :wherever God dwells.” As the psalmist sang have more time to spend in prayer, the introductions ו;תִמְ 'Q עB לֵ ֽינוּ, כִּי מ;חַ כִּ ים Barukh k’vod Adonai mimkomo. A:+-&$ will reign forever; your are more elaborate; Min$ah אֲ נ<ֽחְ נוּ לQB. מָת<י תִּמְ 'Our sovereign, manifest Yourself from God, O Zion, Q wherever You dwell, and rule over from generation to generation. is a much shorter service, so in the afternoon these ִבּ;ציּוֹן, בּ;קB רוֹב בּ; יBמֵ ֽ ינוּ, us, for we await You. When shall You Halleluyah! introductions are shorter. The separate columns here ל;עוֹלBם וBעֶד תִּשְׁ כּוֹן. rule in Zion? Let it be soon, in our day, Yimlokh Adonai l’olam, elohayikh tziyon and throughout all time. May You be l’dor vador, hal’luyah. highlight the differences .between the two versions <תִּתְגּדּ<ל <ו;תִתְקדַּשׁ בּ; תוֹQ -The liturgy sees narra י;רוּשׁBל<ֽיִם עִיר;exalted and sanctified in Jerusalem, ,8 Your city, from one generation to an- tives not only as reports of past events, but also as ל; דוֹר וB דוֹר וּלְנֵֽצַח נ;צָחִ ים. other, forever and ever. May our eyes paradigms for the present. The visions of Isaiah and ו;עֵ ינֵ ֽינוּ תִרְאֶֽינBה מ<לְכוּתbehold Your dominion, as described ,8ֶֽ Ezekiel can be understood ַכּדָּבָר הָאָ מוּר בּ;שִׁירֵי עֻזּin the songs of praise o1ered to You ,8ֶֽ by David, rightfully anointed: as more than their first- -person reports of encoun ע<ל י;דֵי דBוִד מ; שִׁ ֽ י חַ צִדְקֶ ֽ 8׃ “A:+-&$ will reign forever; your God, ters with God; they are also calls for us to see ourselves יִמְ B* יהוה ל8עוֹלָם, אֱ B הַ ֽ יִ * -O Zion, from generation to genera in an ongoing relationship צִ יּוֹן ל8 דֹר ו6דֹר, הַל8לוּי6הּ. ”!tion. Halleluyah with God. In this spirit, Yimlokh Adonai l’olam, elohayikh tziyon the concluding biblical verse, which talks of God’s ל; דוֹר וB דוֹר נ<גִּ יד גׇּדְ ל8ֶֽ, וּלְנֵֽצַח נ;צָחִ ים ֻק;דשָּׁת;8 ְנ<קִ דּישׁ. .l’dor vador, hal’luyah eternal sovereignty, can be interpreted to mean that ו;שִׁבְח8ֲ אֱ 'הֵ ֽינוּ מִ פִּֽ ינוּ 'א יB מוּשׁ ל;עוֹלBם וBעֶד, From generation to generation we will declare Your greatness, and the heavens can open up כִּי אֵל מֶֽלQֶ גּB דוֹל ו;קB דוֹשׁ אָֽתָּה. forever sanctify You with words of holiness. Your praise will never .for us, too ָבּרוּQ ַאתָּה יהוה, הָאֵל הַ קָּ דוֹשׁ. leave our lips, for You are God and Sovereign, great and holy. Barukh atah A"#$%&, the Holy God. . ּאַתָה ּבְחַרְת/ֽנוּ ,We continue on the next page with the Fourth B’rakhah, “You have chosen us.” We continue on the next page with the Fourth B’rakhah

308 יום טוב · תפילת העמידה  ·   Siddur Lev Shalem for Shabbat and Festivals 308 Copyright © 2016 by the Rabbinical Assembly . ּאַתָה קָד ֹו ׁש Holiness The following paragraph is said only when the entire Amidah is recited silently: The following paragraph is said only when the entire Amidah is recited silently: >  ? The pilgrimage journey we Holiness is the mysterious Holy are You and holy is Your name; make on the festivals is to ַאתָּה ק6 דוֹשׁ ו;שִׁמ8ְ קB דוֹשׁ, center of our existence holy ones praise You each day. a place and a moment of וּקְ דוֹשִׁ ים בּ;כׇ ל־יוֹם י;ה< ל;לֽ וּ8 סֶּֽלBה. that we can never fully holiness. That moment of grasp. Barukh atah A"#$%&, the Holy God. holiness is celebratory—full בָּ רוּQ אַתָּה יהוה, הָאֵל <ה B קּדוֹשׁ. All continue here: of life, embodying the full- The Festivals All continue here: ness of being. The cycle and the rhythms Fourth B’rakhah: The Holiness of the Festival ּאַתָה    ? ַא ָתּה ְב8חַר ָ ֽ תּנוּ מִ כׇּ ל־הָעַמִּ ים, of Jewish life and Jewish -Jewish understand . ּבְחַרְת=ֽנ ּו אָ הַ ֽ בְ תָּ אוֹתָ ֽ נוּ ו; רָ צִ ֽ י תָ בָּ ֽנוּ, .living are embedded You have chosen us among all peoples, loving us, wanting us in the Jewish calendar. You have distinguished us among all nations, making us holy ing is that the ritual law and ethical law we observe ו; רוֹמַמְתָּ ֽ נוּ מִ כׇּ ל־הַ לּ; שׁוֹנוֹת, Each holiday has its own through Your commandments, drawing us close to Your message and its own mood, is a special gift. ִו;קדַּשְׁתָּ ֽ נוּ בּ;מִ צְ `תֶ ֽ יservice, and calling us by Your great and holy name. ,8 and each one guides us on @     our journey through life. ו ְׁש @ִמְך ַה ּגָד ֹול    ו;קֵרַ בְתָּ ֽ נוּ מ< לְכֵּ ֽנוּ ל<עֲבוֹדָת8ֶֽ, The .ְו הַ ּקָד ֹו ׁש עָ לֵ ֽינ ּו קָר=ֽא ָת On Saturday evening, the following prayer "&(9' -&'&— -name “Israel” means “wres ו;שִׁמ8ְ ה<גּB דוֹל <ו;ה B קּדוֹשׁ עB לֵ ֽינוּ קB רָ ֽ א תָ . :is recited to mark the end of Shabbat

Pesa! A:+-&$ our God, You have taught us Your righteous laws, tling with God” (Genesis On Saturday evening, the following prayer :). Our relationship For the Jews, freedom is and instructed us to follow in the paths that please You. just the beginning. It is the is recited to mark the end of Shabbat: with God, however fraught prerequisite, not the goal. You have given us just laws, true teachings, goodly precepts with questions and chal- -lenge, is part of our self ו< תּוֹדִ יעֵ ֽ נוּ יהוה אֱ 'הֵ ֽינוּ אֶת־מִשְׁפּ;טֵי צִדְק8ֶֽ, The goal leads through the and mitzvot. .definition as Jews ו<תּ; ל<מּ;דֵ ֽ נוּ ל<עֲ שׂוֹת ֻחקֵּי ר; צוֹנethical to the spiritual: to .8ֶֽ A!BC8D!? EFEGHG;: B>E ו<תִּתֶּ ן־לBֽנוּ אֱ 'הֵ ֽינוּ מִשְׁפָּטִ ים י;שָׁרִ ים ו;תוֹרוֹת אֱמֶת, ,serve God willingly instead You have bestowed on us as an inheritance seasons of joy EGD IJ A>!''!B. We ֻ ח ִ קּים וּמִ צְ `ת טוֹבִ ים, of Pharaoh forcibly, to be sacred moments, and festivals of free-will o1erings; and You part of the sacred instead have given us a heritage that celebrates the sacredness of conclude Shabbat with the ו<תּ< נְחִ ילֵ ֽנוּ ז;מ<נֵּי שָׂ שׂוֹן וּמוֹעֲדֵי ֹקֽדֶשׁ ו;ח<גֵּי נ;דָבָה, of the mundane, to be Shabbat, honors the seasons, and celebrates the festivals. ceremony of Havdalah. But when a festival begins on ו< תּוֹרִ ישֵׁ ֽ נוּ ֻק;דשַּׁת שַׁבָּת וּכְ בוֹד מוֹעֵד ו<חֲגִיג<ת הָרֶֽגֶל. -joined to the ultimate in stead of to the finite. When A:+-&$ our God, You have distinguished between the sacred Saturday evening, we do ְו<תַּבדֵּל יהוה אֱ 'הֵ ֽינוּ בֵּ ין ֹקֽדֶשׁ ל; חוֹל, -Moses first appeared be and the ordinary, light and darkness, the people Israel and the not differentiate between ,Shabbat and the weekday בֵּ ין אוֹר ; ל חֽ ֹשׁfore Pharaoh to ask for the ,Qֶ freedom of the Israelites, peoples of the world, and between the seventh day and the six ,as is normally the case בֵּ ין יִשְׂרָאֵל לBעַמִּ ים, he said. “Thus said Adonai, days of creation. but between Shabbat and the festival. Therefore, this בֵּ ין־יוֹם ַהשּׁ;בִיעִי ל;שֵֽׁשֶׁת י;מֵי הַמַּעֲשֶׂה. Let My people go so that‘ they may worship Me in As You distinguished between Shabbat and the festivals, prayer—which celebrates בֵּ ין ֻק;דשַּׁת שַׁבָּת ֻלִקְדשַּׁת יוֹם טוֹב ְהִב ַ ֽ דּ ְ ל תָּ , ,imbuing the seventh day with a sanctity above all other days the desert’” (Exodus 5:2). both Shabbat and the festivals—is substituted for ו;אֶ ת־יוֹם ַהשּׁ;בִיעִי ִמשֵּֽׁשֶׁת י;מֵי הַמַּעֲשֶׂה ִק ַ ֽ דּשְׁ תָּ . Freedom with purpose. so have You distinguished and endowed Your people Israel .Havdalah ְהִב ַ ֽ דּ ְ ל תָּ ִו;ק ַ ֽ דּשְׁ תָּ אֶת־עַמּ;8 יִשְׂרָאֵל ֻבִּקְדשָּׁתJourney with destination. with Your holiness. .8ֶֽ —-$-& *!#8 )&(:$- Both Shabbat and the festivals are holy days, Shavuot but they are celebrated differently. The festivals are Somewhere, sometime, something occurred specifically marked as times of joy and their rules of that was so awe-inspiring that a people was observance are more relaxed. Cooking and carrying born, their belief system founded on the are permitted on the festivals, but not on Shabbat. principle that they are holy, connected to one Biblically, the festivals were times of pilgrimage when another and to the Source—whatever that may one brought a freewill offering to the Temple. This be—that conferred meaning on them and on prayer alludes to the joyfulness of the festivals and life everywhere. And in response to that discov- their biblical practice, while proclaiming the holiness ery, the Jews pledged themselves, individually and specialness of both Shabbat and also the people and collectively, to join their will to God’s and Israel, who observe these times. to seek to increase holiness in this world. —-$-& *!#8 )&(:$-

309 יום טוב · תפילת העמידה  ·   Siddur Lev Shalem for Shabbat and Festivals 309 Copyright © 2016 by the Rabbinical Assembly -Shab . ְבּאַהֲבָה Shavuot: Another The words in brackets are added when a Festival falls on Shabbat. The words in brackets are added when a Festival falls on Shabbat. KHB> LIFE Lovingly, You have bestowed on us, A:+-&$ our God, [Shab- bat is seen as a special and loving gift given to us by ו<תִּתֶּ ן־לBֽנוּ יהוה אֱ 'הֵ ֽינוּ בּ;אַהֲבָה Perspective .God [שַׁ בָּ תוֹת לִמְנוּחָה וּ ]מוֹעֲדִ ים ל;שִׂמְחָה, The Torah—the distinctive bat for rest,] festivals for joy, holidays and occasions to delight way of life of the Jewish in, among them this [Shabbat and this] 7     ח< גִּ ים וּזְמ< נִּ ים ל;שָׂ שׂוֹן, אֶ ת־יוֹם [ ַהשַּׁבָּת ה<זֶּה ו;אֶ ת־יוֹם] -people—is part of a cov enant with all people. This On Pesa%: Festival of Matzot, season of our liberation,     ? This paragraph . יַ עֲ לֶ ה וְיָבֹא :%particular people has com- On Shavuot: Festival of Shavuot, season of the giving of On Pesa asks God to keep certain ח<ג הַמַּ צּוֹת ה<זֶּה, ז;מַן חֵ רוּתֵ ֽ נוּ, ,mitted to journey through .our Torah history, exploring paths things in mind, naming ob- and modeling moments of On Sukkot: Festival of Sukkot, season of our rejoicing, On Shavuot: jects of remembrance that ,move from the present, us ח<ג ַה ָ שּׁבֻ עוֹת ה<זֶּה, ז;מַן מַתַּן תּוֹרָתֵ ֽ נוּ, ,perfection. But the testi- On Sh’mini Atzeret and Sim%at Torah: Festival of Sh’mini Atzeret mony and example are for to the past, our ancestors, .season of our rejoicing, On Sukkot: the sake of humanity. and then to future hope: the redemption of the ח<ג הַסֻּ כּוֹת ה<זֶּה, ז;מַן שִׂמְחָתֵ ֽ נוּ, .with love,] a sacred day, a symbol of the exodus from Egypt] 7)!*-!!)7 %$-7)$— people Israel. On Sh’mini Atzeret and Sim%at Torah: ַהשּׁ;מִינִי, ח<ג הָעֲצֶֽרֶת ה<זֶּה, ז;מַן שִׂמְחָתֵ ֽ נוּ, Sukkot Our God and God of our ancestors, may the thought of us rise Full moon, full harvest, up and reach You. Attend to us and accept us; hear us and re- [בּ;אַהֲבָה] מִקְרָא קֽ ֹדֶשׁ, זֵֽכֶר לִיצִיאַת מִצְרָֽיִם. full hearts. As the moon of Tishrei draws to fullness, spond to us. Keep us in mind, and keep in mind the thought of we are ready to celebrate our ancestors, as well as the Messiah, the descendant of David; אֱ 'הֵֽינוּ וֵא'הֵי אֲבוֹתֵֽינוּ [ ִו;אמּוֹתֵֽינוּ], י<עֲלֶה ֹו;יBבא, Sukkot—the Festival of Jerusalem, Your holy city; and all Your people, the house of Huts. We have experi- <ו;י ִ ֽ גּי עַ ו;יֵרָאֶה, ו;יֵרָצֶה ו;יִשָּׁמַע, ִו;יפּBקֵד ִו;יזּBכֵר זִ כְ רוֹנֵֽנוּ ,enced the moment of Israel. Respond to us with deliverance, goodness, compassion וּ פִ קְ דוֹנֵֽנוּ, ו; זִ כְ רוֹן אֲבוֹתֵֽינוּ [ ִו;אמּוֹתֵֽינוּ], ו; זִ כְ רוֹן ָמ ִ ֽ שׁי חַ rebirth, the rediscovery of love, life, and peace, on this our true identity, the re- On Pesa%: Festival of Matzot. בֶּן־דּBוִד עַבְדּ8ֶֽ, ו; זִ כְ רוֹן י; רוּשׁBל<ֽיִם עִ יר ְקׇדשׁ8ֶֽ, ו; זִ כְ רוֹן ,examination of our selves ׇ כּ ַל־עמּ;8 ֵ בּית ִישְׂרָאֵל ל;פB נֶ ֽי8, לִפְלֵיטָה, ל;טוֹבָה, .the return to our true On Shavuot: Festival of Shavuot path—at Rosh Hashanah, On Sukkot: Festival of Sukkot. the moment of new moon. ל;חֵן וּלְחֶֽסֶד וּלְרַחֲמִ ים, ל;ח< יִּ ים וּ ְלשׁBלוֹם, בּ;יוֹם .On Sh’mini Atzeret and Sim%at Torah: Festival of Sh’mini Atzeret We have experienced the On Pesa%: moment of intense contact Remember us for good; respond to us with blessing; redeem ח<ג הַמַּ צּוֹת ה<זֶּה. -and reconciliation with us with life. Show us compassion and care with words of kind God on Yom Kippur, in On Shavuot: the swelling of the moon. ness and deliverance; have mercy on us and redeem us. ח<ג ַה ָ שּׁבֻ עוֹת ה<זֶּה. And now at the full moon, Our eyes are turned to You, for You are a compassionate we celebrate Sukkot—the and caring sovereign. On Sukkot: ח<ג הַסֻּ כּוֹת ה<זֶּה. festival of fulfillment, of gathering in the benefits that flow from repentance and forgiveness. On Sh’mini Atzeret and Sim%at Torah: ַהשּׁ;מִינִי, ח<ג הָעֲצֶֽרֶת ה<זֶּה. The harvest that takes the form of joy and shalom, harmony, in the world. זcכְרֵ ֽ נוּ, יהוה אֱ 'הֵ ֽינוּ, בּוֹ ל;טוֹבָה, וּפׇקְדֵ ֽ נוּ בוֹ לִבְרָכָה, But Sukkot is not only the fulfillment of. the moon of Tishrei. It is also the fulfillment ו; הוֹשִׁ יעֵ ֽ נוּ בוֹ <ל;חִ יּים. וּבִדְבַר י;שׁוּעָה ו;רַחֲמִ ים, of the yearly cycle of the sun. All the sun’s work upon the earth comes to fullness as חוּס ו;חׇ נֵּ ֽנוּ, ו;רַחֵם עB לֵ ֽינוּ ו; הוֹשִׁ יעֵ ֽ נוּ, כִּי אֵ לֶ ֽי8 עֵ ינֵ ֽינוּ, . . . .the harvest ripens and is gathered in כִּי אֵל מֶֽלQֶ ח< נּוּן ו;רַ חוּם אָֽתָּה. As the moon has rewarded our celebration of her birth and growth by bursting into a glowing perfect circle, so the earth rewards our care of seed and stalk by bursting into ripened fruit and grain. —&(#89( >&"?+>

310 יום טוב · תפילת העמידה  ·   Siddur Lev Shalem for Shabbat and Festivals 310 Copyright © 2016 by the Rabbinical Assembly Sukkot: Another A:+-&$ our God, grant the blessing of Your festivals to us: 8   ? ו ְׁהָשֵב אֶ ת־  ו;הַשִּׂ יאֵ ֽ נוּ יהוה אֱ 'הֵ ֽינוּ אֶת בִּרְכַּת מוֹעֲדֶ ֽ י8, Perspective The .הָעֲב ֹודָה לִדְבִיר ֵּביֶֽת @ך <ל;חִ יּים וּלְשׁB לוֹם, ל;שִׂמְחָה וּלְשָׂ שׂוֹן, life and peace, joy and delight, as it pleased You to promise Sukkot reminds us that to bless us. Our God and God of our ancestors, [embrace our dream of a rebuilt Temple ultimate security is found is a dream of the time כַּאֲשֶׁר רָ צִ ֽ י תָ ו; אָ מַ ֽ רְ תָּ ל;בָר; כֵ ֽנוּ. rest;] make us holy through Your mitzvot and let the Torah be not within the walls of our when those worshipping there experienced such אֱ 'הֵ ֽינוּ וֵא'הֵי אֲ בוֹתֵ ֽ ינוּ [ו;אִ מּוֹתֵ ֽ ינוּ], [ר;צֵה בִמְ נוּחָתֵ ֽ נוּ,] home but in the presence our portion. Fill our lives with Your goodness and gladden us of God and one another. with Your deliverance. Purify our hearts to serve You truly. joy and awe that everyone קQדּ8 שֵׁ ֽ נוּ בּ8מִ צְ Oתֶ ֽ יM, ו8תֵן חֶ לְקֵ ֽ נוּ בּ8 תוֹרָתIndeed, there is a midrash ,Mֶֽ Kad’sheinu b’mitzvotekha v’tein $elkeinu b’toratekha, felt spiritually fulfilled and that says that sukkot are cleansed. We pray that שַׂ בּ8עֵ ֽ נוּ מִ טּוּבMֶֽ, ו8שַׂמּ8חֵ ֽ נוּ בִּישׁוּעָתsabeinu mi-tuvekha v’sam$einu bishuatekha, ,Mֶֽ not buildings at all but such a moment may be .ours, too ו8 טַ הֵ ר לִבֵּ ֽנוּ ל8עׇבְדּM8 בֶּאֱמֶת, .rather the glory of God. v’taher libeinu l’ovd’kha be-emet This holiday helps us un- A:+-&$ our God, [loving and willingly] grant that we inherit  D 4? ו;ה< נְחִ ילֵ ֽנוּ יהוה אֱ 'הֵ ֽינוּ [בּ;אַהֲבָה וּבְרָ צוֹן] derstand that sometimes According to the . ׁ ְ שכִ ָינת ֹו בּ;שִׂמְחָה וּבְשָׂ שׂוֹן [שַׁבָּת וּ]מוֹעֲדֵי קׇדְשׁthe walls we build to pro- Your holy [Shabbat and] festivals, that the people Israel, who ,8ֶֽ tect us serve instead to di- make Your name holy, may rejoice with You. Barukh atah tradition, all of Israel who -were able went up to Je ו;יִשְׂמ; חוּ ב;8 יִשְׂרָאֵל <מ;קדּ;שֵׁי שׁ;מ8ֶֽ. vide us, cut us o1, lock us A"#$%&, who makes [Shabbat,] Israel and the festivals holy. in. The walls of our sukkot rusalem for the pilgrimage ,festivals. In Jewish memory בָּ רוּQ אַתָּה יהוה, <מ;קדֵּשׁ [ ַהשַּׁבָּת ו; ]יִשְׂרָאֵל ו;ה<זּ;מ< נִּ ים. ,may make us vulnerable but they make us avail- Fifth B’rakhah: The Restoration of Zion these occasions were seen able, too, to receive the as times when all the tribes, .all of Israel, acted as one ר8צֵה, יהוה אֱ 'הֵֽינוּ, בּ ַ;עמּ;8 ִישְׂרָאֵל וּ ִבִתְפלָּתָם, .kindness and the support A:+-&$ our God, embrace Your people Israel and their prayer That fellowship invited the ָו;השֵׁב אֶת־הָעֲבוֹדָה לִדְ בִ יר בֵּיתof one another, to hear Restore worship to Your sanctuary. May the prayers of the ,8ֶֽ when another calls out in people Israel be lovingly accepted by You, and may our service Divine Presence to dwell .among them וּ ִתְפלָּתָם בּ;אַהֲבָה <ת;קבֵּל בּ;רָצוֹן, need, to poke our heads in to see whether anybody always be pleasing. May our eyes behold Your compassionate וּתְהִי ל;רָצוֹן תָּמִ יד עֲבוֹדַת ִישְׂרָאֵל ַעמּis up for a chat and a cup return to Zion. Barukh atah A"#$%&, who restores Your Divine .8ֶֽ of co1ee. In contrast, our Presence to Zion. ו;תֶחֱזֶֽינBה עֵ ינֵֽינוּ ;בּשׁוּב;8 ל; צִ יּוֹן בּ;רַחֲמִ ים. walls of concrete and steel can enslave us in our own ָבּרוּQ ַאתָּה יהוה, ַהמַּחֲ זִ יר ; שׁכִ י נB תוֹ ל; צִ יּוֹן. solitude and loneliness. Sukkot reminds us that freedom is enjoyed best not when we are hidden behind our locked doors but rather when we are able to open our homes and our hearts to one another. —-$-& *!#8 )&(:$- Sh’mini Atzeret and Sim!at Torah To be given a Torah to hold is to be given a license to dance. The first time is often a moment of elation as well as a rite of adulthood, like being given the keys to the family car. The one with the Torah leads the dancing but must also be careful not to drop or mishandle the scroll. Supportive and encouraging, the congregation dances—with abandon and love, with joy and energy. But, sooner or later the singing and dancing must stop. We open to the last parashah of Deuteronomy and feel the sadness of the Israelites as they watched Moses ascend the mountain, this time never to return. Yet, we put aside our sadness and begin again. —-$-& *!#8 )&(:$- Embrace Your People Jewish tradition has dreams, not illusions. It knows that the world is not now a Garden of Eden. Redemption is a statement of hope. The Torah o1ers a goal worthy of human e1ort, to be realized over the course of history. Through the Jewish way of life and the holidays, the Torah seeks to nurture the infinite love and unending faith needed to sustain people until perfection is achieved. It becomes even more necessary to develop staying power—for beyond Judaism’s incredible statement that life will totally triumph, it makes an even more remark- able claim.... The ultimate goal will be achieved through human participation. The whole process of trans- formation will take place on a human scale. Human models, not supernatural beings, will instruct and inspire humankind as it works toward the final redemption. Realization of perfection will come not through escape from present reality to some idealized utopia, but by improving this world, one step at a time. Universal justice will be attained by starting with the natural love and responsibility for one’s family, then widening the concern to include one’s people, and eventually embracing the whole world. —$(%$-7 7(!!-*!(7

311 יום טוב · תפילת העמידה  ·   Siddur Lev Shalem for Shabbat and Festivals 311 Copyright © 2016 by the Rabbinical Assembly Gratitude When the Amidah is recited silently, we read the following paragraph. K    מֵע ֹו לָ ם קִ ּוִֽינ ּו Sixth B’rakhah: Gratitude for Life and Its Blessings When the Amidah is chanted aloud, the leader reads this paragraph as   The Torah commands us -E . Ye$iel Poupko, a conלָך .When the Amidah is recited silently, we read the following paragraph. the congregation reads the next passage to appear before God on When the Amidah is chanted aloud, the leader reads this paragraph temporary rabbi, points to each of the three festivals, b the etymology of the word מוֹדִ ים אֲ נQֽחְ נוּ לָ*, שָׁאַתָּה הוּא יהוה אֱ 'הֵ ֽינוּ וֵא'הֵי .as the congregation reads the next passage and enjoins us not to ap- here translated as “hope” ”.as literally meaning “focus אֲ בוֹתֵ ֽ ינוּ [ו;אִ מּוֹתֵ ֽ ינוּ] ל;עוֹלBם וBעֶד. צוּר <חֵ יּֽינוּ מBגֵן יִשְׁעֵ ֽ נוּ pear empty-handed, much a We thank you, for You are ever our God and the God of our as we might bring a gift ancestors; You are the bedrock of our lives, the shield that In this interpretation, to אַתָּה הוּא ל; דוֹר וB דוֹר. נוֹדֶה לּ;8 וּנְסַפֵּר תּ;הִלָּת8ֶֽ, ע<ל <חֵ יּֽינוּ when invited to the home protects us in every generation. We thank You and sing Your hope in God means to be .focused on God הַמּ; סוּרִ ים בּ;יBד8ֶֽ ו;ע<ל נִשְׁ מוֹתֵ ֽ ינוּ הַפּ; קוּדוֹת לQB, ו;ע<ל נִסֶּ ֽ יof a friend. But what can 8 a human being bring to praises—for our lives that are in Your hands, for our souls that שֶׁ בּ;כׇ ל־יוֹם עִמָּ ֽ נוּ, ו;ע<ל נִפְ ל; אוֹתֶ ֽ י8 ו;טוֹבוֹתֶ ֽ י8 שֶׁבּ;כׇל־עֵת, God, creator of all? During are under Your care, for Your miracles that accompany us each Temple times, additional עֶֽרֶב ֹוBבֽקֶר ו;צׇהdרָֽיִם. ◀ ַהטּוֹב, כִּי 'א כBלֽוּ רַחֲמֶ ֽ יo1erings were made on day, and for Your wonders and Your gifts that are with us each ,8 ו;הַמ;רַחֵם, כִּי 'א תַ ֽ מּוּ חֲסָדֶ ֽ י8 מֵעוֹלBם קִ וִּֽינוּ לthese days, including a to- moment—evening, morning, and noon. .QB dah, or thanksgiving o1er- You are the one who is good, whose mercy is never-ending; ing. In our reality today, in ▶ the one who is compassionate, whose love is unceasing. We This paragraph is recited by the congregation when the full Amidah is addition to giving tzedakah, repeated by the leader, by custom remaining seated and bowing slightly. we can fill ourselves with have always placed our hope in You. b מוֹדִ ים אֲ נ<ֽחְ נוּ לQB שָׁאַתָּה הוּא יהוה אֱ 'הֵ ֽינוּ וֵא'הֵי gratitude, without which אֲ בוֹתֵ ֽ ינוּ [ו;אִ מּוֹתֵ ֽ ינוּ], אֱ'הֵי כׇל־בָּשָׂר, יוֹצ;רֵ ֽ נוּ, יוֹצֵר we appear empty: thanks- This paragraph is recited by the congregation when the full Amidah is giving is our o1ering. repeated by the leader, by custom remaining seated and bowing slightly. בּ;רֵ אשִׁ ית. בּ;רָ כוֹת ו;הוֹדָ אוֹת ל;שִׁמ8ְ ה<גּB דוֹל <ו;ה B קּדוֹשׁ, asidic masters taught a We thank You for the ability to acknowledge You. You are@. ע<ל שֶׁהֶחֱ יִ יתָ ֽ נוּ ִו;קיּ<מְתָּ ֽ נוּ. כֵּן <תּ;חֵ יּֽנוּ <וּתְקיּ;מֵ ֽ נוּ, ו;תֶאֱ סוֹף ,that to scowl was to blem- our God and the God of our ancestors, the God of all flesh ish the world and to be our creator, and the creator of all. We o1er praise and blessing ֻגּBליּוֹתֵ ֽ ינוּ ל;חַ צְ רוֹת קׇדְשׁ8ֶֽ, לִשְׁ מוֹר ֻח ֶ ֽ קּי8 ו;ל<עֲ שׂוֹת ר;צוֹנjoyful was the path which ,8ֶֽ to Your holy and great name, for granting us life and for ְוּלְעׇבדּ;8 בּ;לֵבָב שׁBלֵם, ע<ל שֶׁאֲ נ<ֽחְ נוּ מוֹדִ ים לallowed for true fulfill- .QB ment of the mitzvot. What sustaining us. May You continue to grant us life and sus- בָּ רוּQ אֵל הַ הוֹדָ אוֹת. allows us to be joyful? tenance. Gather our dispersed to Your holy courtyards, that The sense that all that we we may fulfill Your mitzvot and serve You wholeheartedly, ו;ע<ל ֻכּלָּם ְיִתבָּרQַ ו; ִ י תְ רוֹמַם שִׁמ8ְ ְמ<לכֵּֽנוּ תָּמִ יד ל; עוֹלBם וBעֶד. ,have is a wonderful gift. carrying out Your will. May God, the source of gratitude The festivals, with their be praised. ֹו;כל <הַחִ יּים יוֹדֽ וּ8 סֶּֽלBה, celebration of the seasons and of the harvest, are mo- For all these blessings may Your name be praised and exalted, ments that can especially וִ יה< ל; לוּ אֶת־שִׁמ8ְ בֶּאֱמֶת, .our sovereign, always and forever הָאֵל י; שׁוּעָתֵ ֽ נוּ ו;עֶ זְרָתֵ ֽ נוּ סֶֽלBה. .foster this appreciation May all that lives thank You always, and faithfully praise Your b בָּ רוּQ אַתָּה יהוה, ַהטּוֹב שִׁמ8ְ וּל8ְ נBאֶה ל; הוֹדוֹת. .name forever, God of our deliverance and help a Barukh atah A"#$%&, Your name is goodness and praise of You is fitting.

312 יום טוב · תפילת העמידה  ·   Siddur Lev Shalem for Shabbat and Festivals 312 Copyright © 2016 by the Rabbinical Assembly below. BKI FE8AHIGA IJ B>E ׁ ָ ש ֹלום רָב or ִ שׂים ׁ ָ ש ֹלום Prayer for Peace During the silent Amidah, continue with Seventh B’rakhah: Prayer for Peace During the repetition of the Amidah during Sha%arit, the leader recites AEFEGB> '’8!=>!>. The Each of the festivals serves During the silent Amidah, continue with “Grant . . .” below. Birkat Kohanim. Mishnah records that in as reminder of the way we During the repetition of the Amidah during Sha%arit, the leader ancient times the kohanim are to pursue peace. On would offer the Priestly אֱ Bהֵ ֽינוּ וֵא'הֵי אֲ בוֹתֵ ֽ ינוּ [ו;אִ מּוֹתֵ ֽ ינוּ], .recites the Priestly Blessing Blessing at the conclusion בָּר; כֵ ֽנוּ בַּבּ;רָכָה הַמ;שֻׁלֶּֽשֶׁת Pesa/, we learn that peace is dependent on ending Our God and God of our ancestors, bless us with the threefold of each service (Tamid :, Taanit :), and the בַּתּוֹרָה הַכּ;תוּבָה ע<ל י;דֵי מֹשֶׁה ְעַבדּthe oppression of one peo- blessing of the Torah written by Moses Your servant, recited by ,8ֶֽ ple by another; on Shavuot, Aaron and his descendants, the kohanim, the consecrated priests concluding b’rakhah of the הָאֲמוּרָה מִפִּי ֹאַהֲרן וּבB נB יו, ֹכּהֲ נִ ים, עַם ק;דוֹשׁ8ֶֽ, כָּאָ מוּר׃ that it demands proper of Your people: Amidah alludes to that study and practice, for the blessing; the last word of י;בָרֶכ8ְ יהוה ו;יִשְׁמ;ר8ֶֽ. כֵּן י8הִי רָצוֹן. way of Torah is the way May A:+-&$ bless and protect you. the Priestly Blessing is sha- יBאֵר יהוה פּB נB יו אֵ לֶ ֽי8 וִיחֻנּ ֶָֽךּ. כֵּן י8הִי רָצוֹן. ,of peace; and on Sukkot So may it be God’s will. Ken y’hi ratzon. lom, and the final b’rakhah that the pursuit of peace of the Amidah begins with יִשָּׂא יהוה פּB נB יו אֵ לֶ ֽי8 ו;יBשֵׂם ל;8 שׁB לוֹם. כֵּן י8הִי רָצוֹן. May A:+-&$’s countenance shine upon you demands persistence—the that thought. long march in the desert and may A:+-&$ bestow kindness upon you. At Min%ah and Arvit we recite: At Sha%arit we recite: There are two different that precedes arriving at So may it be God’s will. Ken y’hi ratzon. versions of the b’rakhah. At Sha$arit and Musaf we שִׂ ים שָׁלוֹ ם בָּעוֹלBם, טוֹבָה ָ שׁלוֹם רָב ע<ל ִישְׂרָאֵל ַעמּ;the promised land. May A:+-&$’s countenance be lifted toward you 8 and may A:+-&$ grant you peace. recite Sim Shalom (“Grant peace . . .”). At these וּבְרָכָה, חֵן וBחֶֽסֶד ו;רַחֲמִ ים, ו;ע<ל ׇכּל־יוֹשׁ;בֵי תֵ בֵ ל ָתּ ִ שׂים .So may it be God’s will. Ken y’hi ratzon services, even today, the עB לֵ ֽינוּ ו;ע<ל כׇּל־יִשְׂרָאֵל ל;עוֹלBם, כִּי ַא ָתּה הוּא מֶֽלQֶ At Sha%arit we recite: At Min%ah and Arvit we recite: kohanim in the Land of Israel come to the front of עַמּ8ֶֽ. בָּר; כֵ ֽנוּ אָ בִֽ ינוּ כֻּלָּ ֽנוּ אָ דוֹן ל;כׇל־הַשּׁBלוֹם. ו;טוֹב Grant peace to the world, Grant abundant and lasting the synagogue and formally ;recite the Priestly Blessing כּ;אֶחָד בּ; אוֹר פּB נֶ ֽי8, כִּי בּ;עֵ ינֶ ֽי8 ל;בָרQֵ אֶ ַת־עמּ;goodness and blessing, grace, peace to Your people Israel 8 therefore, the Sim Shalom ב; אוֹר פּB נֶ ֽיB 8 נ תַ ֽ תָּ לָּ ֽנוּ, ִישְׂרָאֵל בּ;כׇל־עֵת וּ בְ כׇ ל־ ,love, and compassion, for us and all who dwell on earth and for all the people Israel. for You are the sovereign version of the b’rakhah recited at these services יהוה אֱ 'הֵ ֽינוּ, תּוֹרַת <חִ יּים ָ שׁעָ ה ִבּ ְשׁלוֹמ8ֶֽ. Bless us, our creator, united master of all the ways of alludes to the words ut- tered by the kohanim (for ו;אַהֲבַת חֶֽסֶד, וּצְדBקBה ָבּרוּQ ַאתָּה יהוה, הַמ;בָרas one with the light of Your peace. May it please You to Qֵ instance, to the gift of וּבְרָכָה ו;רַחֲמִ ים ו; ח< ִ יּים אֶ ַת־עמּוֹ ִישְׂרָאֵל בַּשּׁBלוֹם. presence; by that light, bless Your people Israel at all God’s shining face, and to the kindness and care that ו;שׁB לוֹם. ו;טוֹב בּ;עֵ ינֶ ֽי8 ל;בָרA:+-&$ our God, You have times with Your gift of peace. Qֵ .(is promised as blessing אֶת־עַמּ;8 יִשְׂרָאֵל בּ;כׇל־עֵת given us a guide to life, the Barukh atah A"#$%&, who love of kindness, generosity, blesses Your people Israel At Min$ah and Arvit we recite Shalom Rav (“Grant וּבְכׇל־שָׁעָה בִּשְׁלוֹמ8ֶֽ. blessing, compassion, life, with peace. abundant and lasting peace In these services there .(”. . . ָבּרוּQ ַאתָּה יהוה, הַמ;בָרand peace. May it please Shalom rav al yisrael am’kha v’al Qֵ You to bless Your people kol yosh’vei teiveil tasim l’olam, is no Priestly Blessing, so the Shalom Rav version אֶ ַת־עמּוֹ ִישְׂרָאֵל בַּשּׁBלוֹם. Israel at all times with ki atah hu melekh adon l’khol ha-shalom. V’tov b’einekha of the b’rakhah that we Your gift of peace. recite speaks of God being the master l’varekh et am’kha yisrael b’khol Barukh atah A"#$%&, who of peace who blesses us constantly; eit u-v’khol sha·ah bishlomekha. the words do not refer specifically to blesses Your people Israel the Priestly Blessing, but rather to the with peace. identity of God with peace. Sim shalom ba-olam, tovah u-v’rakahah, $en va-$esed As the ancient rabbis remarked, v’ra$amim, aleinu v’al kol yisrael amekha. Bar’kheinu peace is one of the names of God (Sifrei Numbers ), and so the last words of avinu kulanu k’e$ad b’or panekha, ki v’or panekha the Amidah that we recite—whether or natata lanu, Adonai eloheinu, torat $ayim v’ahavat not there is an accompanying Priestly $esed, u-tzedakah u-v’rakhah v’ra$amim v'$ayim Blessing—speak of peace. v’shalom. V’tov b’einekha l’varekh et am’kha yisrael b’khol eit u-v'khol sha∙ah bishlomekha.

313 יום טוב · תפילת העמידה  ·   Siddur Lev Shalem for Shabbat and Festivals 313 Copyright © 2016 by the Rabbinical Assembly One opinion .אֱלֹהַי The silent recitation of the Amidah concludes with The silent recitation of the Amidah concludes with 7 ; a personal prayer or one of the following: a personal prayer or one of the following: voiced in the Babylonian Talmud states that every א א Amidah must be accompa- nied by a personal prayer אBֱהQי, נ8 צוֹר ;לשׁוֹנִי מֵרָע, וּשְׂפָת<י ַמִדּבֵּר מִרְמָה, ו;לִמְק<ל;ל<י .My God, keep my tongue from evil, my lips from deceit Berakhot b). The prayer) ְנ<פשִׁי תִדֹּם, ְו;נ<פשִׁי כֶּעָפָר <ל ֹכּל תִּהְיֶה. פּ;תַח ִלבִּי ;בּתוֹרָתHelp me ignore those who would slander me. ,8ֶֽ Let me be humble before all. that is printed at the top of this page is offered by the וּ ְבְמִצ`תֶֽי8 ִ תּרְ דּוֹף ְנ<פשִׁי. ו; כׇ ל ־ הַ ח ; וֹשׁבִ ים עBל<י רָעָה, Open my heart to Your Torah, that I may pursue Your mitzvot. Babylonian Talmud (Bera- khot a) as an example of מ;הֵרָה הָפֵר עֲצָתָם ו;ק<לְקֵל ֲמַחשׁ ְַבתָּם. ֲעשֵׂה ל;מַֽעַן שׁ;מFrustrate the designs of those who plot evil against me; ,8ֶֽ nullify their schemes. such a personal prayer; it is attributed to Mar son of ֲעשֵׂה ל;מַֽעַן י;מִ ינ8ֶֽ, ֲעשֵׂה ל;מַֽעַן ק;דֻשָּׁת8ֶֽ, ֲעשֵׂה ל;מַֽעַן Ravina (th century). The תּוֹרָת8ֶֽ. ל;מַֽעַן יֵ חB ל; צוּן י;דִ ידֶ ֽ י8, הוֹשִֽׁיעָה י;מִינ;8 ו<עֲנֵֽנִי. ,Act for the sake of Your name act for the sake of Your triumph, alternative prayer printed act for the sake of Your holiness, at the bottom of this page appears in the Prague יִ הְ יוּ ל;רָצוֹן אִמְרֵי פִי ו; הֶ גְ יוֹן ִלבִּי ל;פB נֶ ֽי8, יהוה צוּרִי ו;גוֹאֲלִי. act for the sake of Your Torah. Some have the custom of taking three steps backward and bowing prayerbook Sha∙arei Tziyon Answer my prayer for the deliverance of Your people. at the conclusion of the Amidah, as if exiting the court of a sovereign. (); its English rendering is by Jules Harlow. Both of these concluding prayers ֹעשֶׂה שׁBלוֹם ִ בּמְ רוֹמB יו, הוּא ֲי<עשֶׂה שׁBלוֹם עBלֵֽינוּ May the words of my mouth and the meditations of my heart be are distinguished by the use ו;ע<ל ׇ כּ ִל־ישְׂרָאֵל [ו;ע<ל ׇכּל־יוֹשׁ;בֵי תֵבֵל], ; ו אִ מְ רוּ אָמֵן. .acceptable to You, A:+-&$, my rock and my redeemer of the first-person singular, Some have the custom of taking three steps backward and bowing at the whereas almost all other conclusion of the Amidah, as if exiting the court of a sovereign. prayers are in the first- .person plural ב May the one who creates peace on high bring peace to us .יִהְי ּו לְרָצ ֹון 7   רִבּוֹנוֹ שֶׁל עוֹלָם, אֲ דוֹן הַשִּׂמְחָה שֶׁאֵ ין ל;פB נB יו עַצְ בוּת, .and to all Israel [and to all who dwell on earth]. And we say: Amen .Psalm : ז<כֵּֽנִי ל;ק<בֵּל וּלְהַמְשִׁ יQ עBל<י ֻק;דשַּׁת יוֹם טוֹב בּ;שִׂמְחָה ב ו;חֶדְוBה. ל<מּ;דֵֽנִי ל<הֲ פוֹQ יB גוֹן ל;שִׂמְחָה, שֶׁהַהִתְרַחֲ קוּת ,Sovereign Master of joy, in whose presence there is no sadness מִמּ;8 בָּֽאָה לBֽנוּ ע<ל י;דֵי הָעַצְ בוּת. הָשִֽׁיבָה לִי שׂ; שׂוֹן יִשְׁעgrant me the capacity to welcome and extend the holiness of this ,8ֶֽ ו; רֽ וּ חַ נ;דִיבָה תִּסְמ;כֵֽנִי. י;הִי רָ צוֹן מִ לּ;פB נֶ ֽי8, יהוה אֱ'ה<י, festival with joy and delight. Teach me to transform troubled times into moments of happiness, for estrangement from You grows out שֶׁתִּפְתַּח לִי שַׁעֲרֵי תוֹרָה, שַׁעֲרֵי חׇכְמָה, שַׁעֲרֵי אַהֲבָה of despair. Revive me with the joy of Your deliverance; may Your ו;אַחְוBה, שׁB לוֹם ו;רֵ עוּת. ,generous spirit support me. May it be Your will, A:+-&$ my God to open for me the gates of Torah, the gates of wisdom and Some have the custom of taking three steps backward and bowing understanding, the gates of sustenance and life, the gates of love at the conclusion of the Amidah, as if exiting the court of a sovereign. ֹעשֶׂה שׁB לוֹם בִּמְ רוֹמB יו, הוּא י<עֲשֶׂה שׁB לוֹם עB לֵ ֽינוּ .and friendship, peace and companionship ו;ע<ל כׇּל־יִשְׂרָאֵל [ו;ע<ל כׇּל־יוֹשׁ;בֵי תֵבֵל], ו;אִמְ רוּ אָמֵן. Some have the custom of taking three steps backward and bowing at the conclusion of the Amidah, as if exiting the court of a sovereign. May the one who creates peace on high bring peace to us When the Amidah is to be repeated aloud during Sha%arit or Min%ah, and to all Israel [and to all who dwell on earth]. And we say: Amen. we turn back to page . During Arvit, the Amidah is followed by Kaddish Shalem on page , When the Amidah is to be repeated aloud during Sha%arit or Min%ah, except on Shabbat, when Vay’%ulu is recited, page . we turn back to page . During Arvit, the Amidah is followed by Kaddish Shalem on page , except on Shabbat, when Vay’%ulu is recited, page .

314 יום טוב · תפילת העמידה  ·   Siddur Lev Shalem for Shabbat and Festivals 314 Copyright © 2016 by the Rabbinical Assembly סדר הלל Hallel

Hallel is recited while standing. The leader recites the following Hallel is recited while standing. The leader recites the following ", comprising Psalms b’rakhah, which is then repeated by the congregation: b’rakhah, which is then repeated by the congregation: –, is a collection of Barukh atah A!"#$%, our God, sovereign of time and space, who has provided us with psalms of celebration re- :cited on joyous occasions בָּ רוּ) אַתָּה יהוה אֱ 0הֵ ֽינוּ מֶֽלֶ) הָעוֹל"ם, -Rosh $odesh, Pesa%, Sha אֲשֶׁר קִדּ@ שָׁ ֽ נוּ בּ@מִ צְ Aת" יו, ו@צִוּ"ֽנוּ ֹלִקְרא אֶת־הַהַלֵּל. a path to holiness through the observance of mitzvot and instructed us to recite the psalms of joyful praise, the Hallel. vuot, Sukkot, $anukkah, Barukh atah adonai eloheinu melekh ha-olam, and Yom HaAtzmaut. It asher kid’shanu b’mitzvotav v’tzivanu likro et ha-hallel. is also included in the Pesa% seder, where it is הַל'לוּי$הּ. divided into two parts that הE ל@ לוּ עַבְדֵי יהוה, הE ל@ לוּ אֶת־שֵׁם יהוה. H!""#"$%!&—joyfully praise God! surround the meal. The connection to Pesa% is not י@הִי שֵׁם יהוה ֹמ@ברָ), מֵעַתָּה ו@עַד עוֹל"ם. .Celebrate, O faithful servants of A'()!*; celebrate A'()!*’s name May the name of A'()!* be blessed, now and forever. incidental. In addition to the reference to the exodus מִמִּזְרַח שֶֽׁמֶשׁ עַד מ@ בוֹאוֹ, מ@הֻלּ"ל שֵׁם יהוה. in Psalm  (“When Israel רָם עEל כׇּל־גּוֹיִם יהוה, עEל הַשָּׁמַֽיִם כּ@ בוֹדוֹ. ,From the east, where the sun rises, to where the sun sets may the name of A'()!* be acclaimed. came out of Egypt...”), the elevation of the oppressed מִי כּE יהוה אֱ 0הֵ ֽינוּ, הַמּEגְבִּיהִֽי ל"שָֽׁבֶת. .High above every nation is A'()!*, beyond the heavens is God’s glory and lowly to a place of honor is a recurring theme הַמַּשְׁפִּ ילִֽי לִרְ אוֹת, בַּשָּׁמַֽיִם וּבָאָֽרֶץ. ,Who is like A'()!* our God?—enthroned on high in Hallel and is the focus of ◀ מ@קִימִֽי מֵעָפָר דּ"ל, ֹמֵאַשְׁפּת י"רִ ים אֶבְ יוֹן. ,stooping down to look upon earth and sky raising the poor from the dust, Hallel’s opening, Psalm . -Communal themes contin ל@הוֹשִׁיבִֽי עִם נְדִ יבִ ים, עִם נ@דִיבֵי עַ מּוֹ. ▶ ue in Psalm  and , and מוֹשִיבִֽי עֲקֶֽרֶת הַבַּֽיִת, אֵם הַבּ"נִ ים שׂ@מֵחָה. הEל@לוּי"הּ. m’kimi mei-afar dal the impoverished from the dung heap, then switch in Psalm , תהלים קיג seating them with nobles, the nobility of God’s people, which speaks of personal suffering and healing: the מִמִּצְרָֽיִם, בֵּ ית ֹיEעֲקב מֵעַם 0עֵז. -author appears to be recov בּ'צֵ את יִשְׂרָאֵל .installing the barren woman of the house as a joyful mother of children .ering from a terrible illness ה"י@תָה י@הוּדָה ל@קׇדְ שׁוֹ, יִשְׂרָאֵל מַמְ שׁ@ לוֹת" יו. !Halleluyah—joyfully praise God Psalm  By using the theme of the exodus as a metaphor for הEיּ"ם רָאָה ֹוEיּ"נס, הEיּEרְדֵּן יִסֹּב ל@אָ חוֹר. ,all celebratory moments הֶהָרִ ים ר"ק@ דוּ כ@אֵ ילִ ים, גּ@בָ עוֹת כִּבְנֵי צֹאן. W&#) +&# ,#(,"# Israel came out of Egypt, the house of Jacob from a foreign nation, Judah became God’s holy place, the people Israel became God’s dominion. Hallel extends the notion of redemption to include ◀ מַה לּ@\ הEיּ"ם כִּי ת" נוּס, הEיּEרְדֵּן תִּסֹּב ל@אָ חוֹר. both moments of leaving הֶהָרִ ים תִּרְק@ דוּ כ@אֵ ילִ ים, גּ@בָ עוֹת כִּבְנֵי צֹאן. ;Seeing them, the sea took flight, the Jordan flowed backward& &mountains pranced like rams, hills like new-born lambs. behind oppression and also moments of overcoming מִלִּפְנֵי אָ דוֹן חֽוּלִי אָֽרֶץ, מִלִּפְנֵי אֱ לֽ וֹ הַּ ֹיEעֲקב. ▶ O sea, why run away? Jordan, why flow backward? personal or communal tragedy or psychological ֹהַהפ@כִי הַ צּוּר אֲגEם מָֽיִם, חַ לָּמִ ישׁ ל@מַעְ י@ נוֹ מָֽיִם. ?Mountains, why prance like rams? Hills, why dance like lambs dejection—and thus of תהלים קיד &Earth, shake before your Master’s presence, tremble before the God of Jacob, entering into a world of freedom and renewal. &who turns mountain peaks to pools, flint to fountains. B’tzeit yisrael mi-mitzrayim, beit yaakov mei-am lo·eiz. Haitah yehudah l’kodsho, &'()*  praises God as caring for the downtrodden. The midrash takes it as a psalm recited in Egypt on the night of the plague of the killing of the firstborn. It was, said the ancient rabbis, the first instance since yisrael mamsh’lotav. Hayam ra·ah va-yanos, ha-yarden yisov l’a%or. He-harim rakdu kh’eilim, creation in which anyone had praised God. Who did so? The long-enslaved Israelites praised God when they g’va·ot kivnei tzon. ceased being slaves to Pharaoh and became servants of God. (Reuven Hammer, based on Midrash Psalms) Mah l’kha hayam ki tanus, ha-yarden tisov l’a%or. He-harim tirk’du kh’eilim, g’va·ot kivnei tzon. .The Hebrew word implies something akin to the praise offered an honoree or host at a festivity .הַ לְ ּלו - ▶ Mi-lifnei adon %uli aretz, mi-lifnei elo·ah yaakov, hahof·khi ha-tzur agam mayim, %alamish l’maino mayim. &'()* . Here, all of creation participates in the exodus from Egypt. The miraculous events attached to the exodus and the march in the desert are seen as cosmically reflecting God’s relation to the people Israel. Psalm  ”.Literally, “a people speaking a foreign tongue .מֵעַם לֹעֵז  2345678 )

316 שחרית ליום טוב וראש חודש · הלל    ! ·  Siddur ·  Lev Shalem for Shabbat and Festivals 316 Copyright © 2016 by the Rabbinical Assembly The following paragraph is omitted on Rosh !odesh The following paragraph is omitted on Rosh !odesh ! ". On Rosh and the last six days of Pesa". and the last six days of Pesa". $odesh and the last six N(+ +( $- A'()!*, not to us, but to Your own name give glory, days of Pesa%, a shorter version of Hallel, called :א לָ ֽנוּ יהוה, 0א ל"ֽנוּ, כִּי ל@שִׁמְ\ תֵּן כָּ בוֹד, atzi Hallel or “Partial$ עEל חַסְדּ@\ עEל אֲמִתֶּֽ\. .that You may be known as faithful and kind Why should nations say, “Where is their God?” Hallel,” is recited. Originally Hallel was recited only on ל"ֽמָּה ֹיאמ@ רוּ הEגּוֹיִם, אEיֵּה נ"א א0ֱהֵיהֶם. .You are in heaven, doing whatever You will the three festivals (Pesa%, Shavuot, and Sukkot) and וֵ א0הֵ ֽינוּ בַשָּׁמָֽיִם, ֹכּל אֲשֶׁר חָפֵץ עָשָׂה. —Their idols are made of silver and gold -anukkah (which was pat$ עֲצַבֵּיהֶם כֶּֽסֶף ו@ז"הָב, מַעֲשֵׂה י@דֵי אָדָם. ,the work of human hands—with mouths that cannot speak eyes that cannot see, ears that cannot hear, a nose that cannot smell, terned after Sukkot). Hallel was not recited on the last פֶּה ל"הֶם ו@0א י@דַ בֵּ ֽרוּ, עֵינEֽיִם ל"הֶם ו@0א יִרְ אוּ. hands that cannot touch, feet that cannot walk, six days of Pesa%, because -there were no unique Tem אׇזְנEֽיִם ל"הֶם ו@0א יִשְׁמָ ֽ עוּ, אַף ל"הֶם ו@0א י@רִ יחוּן. .throats that utter no sound ple ceremonies on those י@דֵיהֶם ו@ 0א י@מִ ישׁוּן, רEגְלֵיהֶם ו@ 0א י@הַ לֵּ ֽכוּ, 0א יֶהְ גּוּ בִּגְרוֹנ"ם. .Their creators shall su.er that fate—all who have faith in them days, as there were on each of the days of Sukkot. The כּ@מוֹהֶם יִהְ יוּ ֹעשֵׂיהֶם, ֹכּל אֲשֶׁר ֹבּ טֵ ֽ חַ בָּהֶם. ;People of Israel, trust in A'()!*, Israel’s protector and shield ▶ Partial Hallel is a creation of ◀יִשְׂרָאֵל בּ@טַח בּE יהוה, עֶזְרָם וּמ"גִנּ"ם הוּא, ;house of Aaron, trust in A'()!*, Aaron’s protector and shield all who revere A'()!*, trust in A'()!*, your protector and shield. the Jews of Babylonia, who expanded the liturgy in this בֵּ ית ֹאַהֲרן בִּטְ חוּ בE יהוה, עֶזְרָם וּמ"גִנּ"ם הוּא, Atzabeihem kesef v’zahav, ma·aseih y’dei adam. way on festive days when Hallel was not recited in יִרְאֵי יהוה בִּטְ חוּ בE יהוה, עֶזְרָם וּמ"גִנּ"ם הוּא. .Peh lahem v’lo y’dabeiru, einayim lahem v’lo yiru Oznayim lahem v’lo yishma·u, af lahem v’lo y’ri%un. the Temple. In order to sig- Y’deihem v’lo y’mishun, ragleihem v’lo y’haleikhu, lo yehgu bigronam. nify the difference between ,these days and the others יהוה ז'כָרָ ֽ נוּ י@בָרֵ), .K’mohem yihyu oseihem, kol asher botei·a% bahem Yisrael b’ta% badonai, ezram u-maginam hu. the first half of Psalms  -and  was omitted (Baby י@בָרֵ) אֶ ת־בֵּ ית יִשְׂרָאֵל, ▶ Beit aharon bit·%u vadonai, ezram u-maginam hu. .(lonian Talmud, Ta∙anit b י@בָרֵ) אֶ ת־בֵּ ית ֹאַהֲרן. Yirei Adonai bit·%u vadonai, ezram u-maginam hu. Later, midrashic reasons -were given for this prac י@בָרֵ) יִרְאֵי יהוה, הEקּ@טE נִּ ים עִם הEגּ@דֹלִ ים. A'()!*, /#0#01#/*)2 $-, will bless: tice—for example, noting that because the miracle of ֹיסֵף יהוה עֲלֵיכֶם, עֲלֵיכֶם ו@עEל בּ@נֵיכֶם. the exodus was achieved בּ@ רוּכִ ים אַתֶּם לE יהוה, ֹעשֵׂה שָׁמַֽיִם ו"אָֽרֶץ, ,will bless the house of Israel will bless the house of Aaron, through violence (with the drowning of the Egyptians ◀ הַשָּׁמַֽיִם שָׁמַֽיִם לE יהוה, ו@הָאָֽרֶץ נ"תַן לִבְנֵי אָדָם. .will bless those who revere A'()!*, the lowly and the great in the sea), our joy in this moment is diminished and 0א הַמֵּתִ ים י@הE ל@ לוּ י"הּ ו@0א כׇּ ֹל־יר@דֵי דוּמָה, .A'()!* will add to your blessings—yours and your children we therefore do not recite וEאֲ נEֽחְ נוּ נ@בָרֵ) י"הּ מֵעַתָּה ו@עַד עוֹל"ם. הEל@לוּי"הּ. :For you are blessed by A'()!*, who formed heaven and earth the heavens are God’s, the earth is given to human beings. the full Hallel. (Reuven (Hammer, adapted תהלים קטו ▶ The dead do not celebrate God, nor any who go down to the grave, & . Beginning with but we shall bless God, now and always. Psalm , Hallel introduces a plea for God’s continuing role in our lives. This psalm has two distinct stanzas, Halleluyah—joyfully praise A'()!*! which in the recitation in the synagogue become almost separate poems. The first is an extended argument Adonai zekharanu y’varekh, on the uselessness of idols, ending with a call to both priests and laypeople to trust in God. The second offers assurance of God’s continued blessing of the people. The psalm concludes with the affirmation that God will y’varekh et beit yisrael, y’varekh et beit aharon. indeed bless all who are alive. God’s deliverance during the exodus from Egypt becomes a model for God’s Y’varekh yirei Adonai, ha-k’tanim im ha-g’dolim. deliverance in any time of trouble. Yosef Adonai aleikhem, aleikhem v’al b’neikhem. .Commentators have offered two ways of understanding this phrase .יִרְאֵי יהוה    ( B’rukhim atem ladonai, oseh shamayim va-aretz. It may refer to the collectivity of the assemblage: first the priests are addressed and then the laypeople; ▶ Ha-shamayim shamayim ladonai, v’ha-aretz natan livnei adam. and finally, with this phrase, the group as a whole. Some see the term as referring to those who were not Lo ha-meitim y’hal’lu yah v’lo kol yordei dumah. Israelites but were “God-fearing” and who joined in the celebration. In this understanding, the Temple service Va-ana%nu n’varekh yah mei-atah v’ad olam. Halleluyah. addressed non-Jews who joined in Jewish worship, blessed them, and asked that they too respond to the Psalm  priests’ call.

317 שחרית ליום טוב וראש חודש · הלל    ! ·  Siddur ·  Lev Shalem for Shabbat and Festivals 317 Copyright © 2016 by the Rabbinical Assembly The following paragraph is omitted on Rosh !odesh The following paragraph is omitted on Rosh !odesh & . The previous and the last six days of Pesa". and the last six days of Pesa". psalm told of God’s rescue of the people Israel and the ,exodus from Egypt; now אָהַֽבְתִּי כִּי יִשְׁמַע יהוה אֶת־קוֹלִי תַּחֲנוּנ"י. ,I !0 3*""#' with love, for indeed, A'()!* heard my pleading voice Psalm  tells the story of כִּי הִטָּה אׇ זְ נוֹ לִי וּבְי"מEי אֶקְרָא. .turned an ear to me, in the days I called out Though the pangs of death embraced me, rescue from the point of view of a single individual אֲפָפֽוּנִי חֶבְלֵי מָֽוֶת וּמְצָרֵי שׁ@ אוֹל מ@צָאֽוּנִי, and the earth’s deep sought me out, though I met trouble and pain, who has suffered and has returned to health. The צָרָה ו@י" גוֹן אֶמְצָא, וּבְשֵׁם יהוה אֶקְרָא, ”!I called upon the name of A'()!*: “Please, A'()!*, save my life psalm is also the story of א"נּ"ֽה יהוה מַלּ@טָה נEפְשִׁי. ;A'()!* is kind and righteous faithfulness, even under the our God is compassionate, guarding even the foolhardy. .worst of circumstances חE נּוּן יהוה ו@צַדִּ יק, וֵ א0הֵ ֽינוּ מ@רַחֵם, Though I was brought low, God saved me. When Hallel is short- ened, the first eleven verses ֹשׁמֵר פּ@תָאיִם יהוה. ”.Be at ease,” I said to myself, “for A'()!* has done this for you“ - of Psalm —verses men דַּלּוֹתִֽי ו@לִי י@ ה וֹ שִׁ ֽ י עַ , You have saved me from death, tioning illness and distress are left out; only the— שׁוּבִֽי נEפְשִׁי לִמְנוּחָֽיְכִי, כִּי יהוה גּ"מEל ע"ל"ֽיְכִי. ;my eyes from tears, my feet from stumbling ▶ I shall walk in God’s presence in the land of the living. second half of the psalm— -words offering thanks כִּי חִ לַּ ֽ צְ תָּ נEפְשִׁי מִמָּֽוֶת, I had faith in God and declared it, even as I su.ered greatly giving—is recited. אֶת־עֵינִי מִן דִּמְעָה, אֶת־רEגְלִי מִדֶּֽחִי. ”.and called out in my delirium: “Everyone deceives    7’ 6 אֶתְהַלֵּ) לִפְנֵי יהוה בּ@אַרְ צוֹת הַחE יִּ ים. ַאֶתְה ּל 3ֵך לִפְנֵי  ◀ The language here .יהוה הֶאֱמַֽנְתִּי כִּי אֲדַבֵּר, אֲנִי ע"נִֽיתִי ֹמ@אד. ?H(4 5!) I /#,!% A'()!* for all that has been done for me I raise up the cup of deliverance, and call out the name: A'()!*. may echo the command to Abraham, “walk in My אֲנִי אָמַֽרְתִּי ב@חׇפְזִי, כׇּל־הָאָדָם ֹכּזֵב. I shall fulfill my vows to A'()!* in front of all of God’s people. presence and be whole- How grave in A'()!*’s sight is the death of the faithful! hearted” (Genesis :). Just as Abraham received מָה אָשִׁ יב לE יהוה, כׇּל־תּEגְמוּלֽוֹהִי ע"ל"י. ,Surely, A'()!*, I am Your servant God’s blessing, so too does כּוֹס י@ שׁוּעוֹת אֶשָּׂא, וּבְשֵׁם יהוה אֶקְרָא. I am the servant born of Your maidservant— the psalmist, who has been .faithful to God נ@דָרEי לE יהוה אֲשַׁלֵּם נֶגְדָה נּ"א ל@כׇל־עַ מּוֹ. .You have untied the bonds that bound me אֲנִי Anah Adonai ki ani avdekha, ani avd’kha ben amatekha, pita%ta l’moseirai. 6  H  8 י"ק"ר בּ@עֵינֵי יהוה הַמָּֽוְתָה לEחֲסִ יד" יו. The ancient rabbis . עַ בְ ּדֶֽך ,It is to You that I sacrifice a thanksgiving o.ering :imagine God remarking א"נּ"ֽה יהוה כִּי אֲנִי עַבְדֶּֽ\, אֲנִי עַבְדּ@\ בֶּן־אֲמָתֶֽ\, ▶ and call upon the name of A'()!*. “You are My servants, and not the servants of פִּ תַּ ֽ חְ תָּ ל@מוֹסֵר"י. *!()'I shall fulfill my vows to A ,servants” (Yalkut Shimoni ◀ ל@\ אֶזְבַּח זֶֽבַח תּוֹדָה וּבְשֵׁם יהוה אֶקְרָא. ,in the presence of the entire people of God commenting on Leviticus :). In saying that we are נ@דָרEי לE יהוה אֲשַׁלֵּם, נֶגְדָה נּ"א ל@כׇל־עַ מּוֹ. .in the courtyards of A'()!*’s house, in your midst, O Jerusalem the servants of God and בּ@חַ צְ רוֹת בֵּ ית יהוה, בּ@תוֹכֵֽכִי י@רוּשׁ"ל"ֽיִם. הEל@לוּי"הּ. !Halleluyah—joyfully praise God L’kha ezba% zeva% todah u-v’shem Adonai ekra. not of other human beings, the rabbis emphasized תהלים קטז ▶ N’darai ladonai ashalem negdah na l’khol amo. the dignity of each Jewish B’%atzrot beit Adonai, b’tokheikhi yerushalayim, halleluyah. person. For instance, they viewed as a sinner the He- 66666666666666666666Psalm  brew slave who insisted on remaining in his master’s possession even after his term of indenture was up. Similarly, the morning blessings include thanksgiving to God “who made me free.” Or “harness.” The Hebrew word refers .לְמ ֹוסֵרָי  to the straps that tie down the burden an animal carries on its back.

318 שחרית ליום טוב וראש חודש · הלל    ! ·  Siddur ·  Lev Shalem for Shabbat and Festivals 318 Copyright © 2016 by the Rabbinical Assembly J(%3$""% ,/!*-# A'()!*, all you nations, &  is composed of several sections. It begins הַ ל' לוּ אֶ ת־יהוה, כׇּל־גּוֹיִם, שַׁבּ@חֽ וּהוּ, כׇּ ל־הָאֻמִּ ים. with an opening call and כִּי ג"בַר ע" לֵ ֽינוּ חַסְ דּוֹ, וֶאֱמֶת יהוה ל@עוֹל"ם, הEל@לוּי"הּ. ;extol God all you peoples response, proclaiming תהלים קיז ,for God has overwhelmed us with kindness and love and A'()!*’s faithfulness endures forever. God’s enduring love. In the next section, the poet Each of the following four verses is chanted first by the leader and then Halleluyah—joyfully praise God! praises God after hav- repeated by the congregation, verse by verse. Some follow the practice of Hallelu et Adonai kol goyim, shab%uhu kol ha-umim. ing recovered from the after each verse ( ֹהודו) the congregation repeating the entire first line depths of despair or a ּ Ki gavar aleinu %asdo, ve-emet Adonai l’olam. Halleluyah. recited by the leader. Psalm  life-threatening event—an C illness, or perhaps an attack הוֹדוּ לE יהוה כִּי טוֹב, כִּי ל'עוֹלָם חַסְ דּוֹ. C by an enemy. A section ֹיאמַר נ"א יִשְׂרָאֵל, Each of the following four verses is chanted first by the leader and then filled with expressions כִּי ל'עוֹלָם חַסְ דּוֹ. repeated by the congregation, verse by verse. Some follow the practice of of thanks follows. The ֹיאמ@ רוּ נ"א בֵ ית ֹאַהֲרן, כִּי ל'עוֹלָם חַסְ דּוֹ. the congregation repeating the entire first line (“Give thanks…”) after each verse recited by the leader. devotee then enters God’s Temple, calling on God for ֹיאמ@ רוּ נ"א יִרְאֵי יהוה, כִּי ל'עוֹלָם חַסְ דּוֹ. D Give thanks to A'()!* who is good; God’s love and kindness endure forever. further help, and ends by D Let the house of Israel declare: God’s love and kindness endure forever. expressing thankfulness. In the formal synagogue מִן הַמֵּצַר ק"רָֽאתִי יּ"הּ, ע"נ"ֽנִי בַמֶּרְחָב י"הּ. Let the house of Aaron declare: God’s love and kindness endure forever. recitation of Hallel, each of -these sections is experi יהוה לִי 0א אִירָא, מַה יּEעֲשֶׂה לִי אָדָם. .Let those who revere A'()!* declare: God’s love and kindness endure forever enced separately; in many יהוה לִי ֹבּ@עז@ר"י, וEאֲנִי אֶרְאֶה ב@שֹׂנ@א"י. .D Hodu ladonai ki tov, ki l’olam %asdo D Yomar na yisrael, ki l’olam %asdo. medieval manuscripts of the Book of Psalms, the טוֹב לEחֲ סוֹת בּE יהוה, ֽ ֹמִבּ@טחַ בָּאָדָם. .Yomru na veit aharon, ki l’olam %asdo different sections appear as .separate psalms טוֹב לEחֲ סוֹת בּE יהוה, ֽ ֹמִבּ@טחַ בִּנְדִ יבִ ים. .Yomru na yirei Adonai, ki l’olam %asdo     כׇּל־גּוֹיִם ס@בָבֽוּנִי, בּ@שֵׁם יהוה כִּי אֲמִילEם. ,*!()'T(/0#)+#', I cried to A -There are a va . ֹהו ֽד ּו לַ יהוה .God answered me with open arms riety of traditions for how סַבּֽוּנִי גEם ס@בָבֽוּנִי, בּ@שֵׁם יהוה כִּי אֲמִילEם. -exactly the interplay be סַבּֽוּנִי ֹכִדְברִ ים דֹּעֲ כוּ כּ@אֵשׁ קוֹצִ ים, .Min ha-meitzar karati yah, anani va-mer%av yah A'()!* is with me, I do not fear; tween leader and congrega- tion is to proceed; already בּ@שֵׁם יהוה כִּי אֲמִילEם. what can anyone do to me? in the Mishnah, there is an acknowledgment that ֹדָּחה ד@חִיתַֽנִי ֹלִנְפּל, וE יהוה עֲז"רָֽנִי. .With A'()!* as my help, I face my enemies Better to depend on A'()!* than on human beings; continued different communities have different traditions for the better to depend on A'()!* than on the prominent and powerful. antiphonal recitation of Hallel (Sukkah :). It is preferable to follow the earlier rabbinic preference, in which If any nation surrounds me, with God’s name I shall cut them down. the congregation repeats each line after the leader, verse by verse. However, according to an alternative medi- Though they surround and encircle me, with God’s name eval practice, the congregation responds with the first line—Hodu ladonai (“Give thanks to Adonai”)—after each verse recited by the leader. Local custom determines how these lines should be chanted. 6I shall cut them down. .The Hebrew play on words is difficult to capture in English . מִ ן הַ מֵּצַר. . . בַ מּ ֶ רְ חָ ב יָ ּה L . . .   Though they swarm round me like bees, Meitzar, translated here as “tormented” and by some as “distress,” literally means “a narrow or tight place.” they shall be stamped down like thorns on fire, Mer"av, its antonym, translated here as “open arms,” might literally be translated as “expansiveness.” The for with God’s name, I shall cut them down. experience of rescue and redemption is a journey from narrowness and constriction—a feeling of being tied in knots—to wide expanse—being untied and allowed to stretch out fully. The Hebrew is ambiguous about Though I be pushed and stagger, A'()!* shall be my help. whether it is God who answers “expansively” or whether the supplicant is now able to have an open heart. continued The Hebrew root is uncertain. It may derive from the preposition mul (that .אֲמִילַם ML L"5* N3O- (()"' 6 is: those who stand over against me). Our translation takes it from the verbal root mul, “cut off,” as in its use in connection with circumcision, b’rit milah. Alternatively, it may also derive from millel, “speak”; it would then have the meaning “I quieted them” (literally, “I shut them up”). The fire will be put out quickly and easily, for it is fed only by thin needles. The . ְ ּכאֵ ׁש ֹקוצִ ים L"348' 38 2645 image of thorns is apt, since the line begins with an image of being surrounded by bees.

319 שחרית ליום טוב וראש חודש · הלל    ! ·  Siddur ·  Lev Shalem for Shabbat and Festivals 319 Copyright © 2016 by the Rabbinical Assembly A'()!* is my strength—I sing to God who rescued me. (N38(6 6' *H 'L4587L" -The psalm . עׇ ּזִי ְוזִמְרָת ָי ּה עׇזִּי ו@זִמְרָת י"הּ, וEיְהִי לִי לִישׁוּעָה. ist quotes the Song at the קוֹל רִנּ"ה וִישׁוּעָה בּ@אׇהeלֵי צַדִּ יקִ ים, .In the tents of the righteous, voices resound with song and triumph God’s right arm is like an army, Sea (Exodus :), as if to say that each experience י@מִ ין יהוה ֹעֽשָׂה חָֽיִל. .God’s right arm is upraised, God’s right arm is like an army of rescue is a re-experience ,of the exodus from Egypt י@מִ ין יהוה רוֹמֵֽמָה, י@מִ ין יהוה ֹעֽשָׂה חָֽיִל. .Ozi v’zimrat yah, va-y’hi li lishuah and thus an occasion for 0א אָ מוּת כִּי אֶחְיֶה, וEאֲסַפֵּר מַעֲשֵׂי י"הּ. .Kol rinah vishuah b’oholei tzadikim, y’min Adonai osah %ayil Y’min Adonai romeimah, y’min Adonai osah %ayil. similarly exultant song. 8 יEסֹּר יִסּ@רַֽנִּי יּ"הּ, ו@לEמָּֽוֶת 0א נ@ת"נ"ֽנִי. .א ֹו ְדך I shall not die, but live to tell of A'()!*’s deeds. 6    The psalms of Hallel move ◀ פִּתְ חוּ לִי שַׁעֲרֵי צֶֽדֶק, ֹאָבא בָם אוֹדֶה י"הּ. .Though A'()!* chastened me, God did not hand me over to death back and forth between ex- pressions of gratitude and זֶה הַשַּׁעַר לE יהוה, צַדִּ יקִ ים ֽ ֹי"באוּ בוֹ. ,Open for me the gates of righteousness ▶ pleas for help. These four תהלים קיח׃א–כ .*!()'6that I may enter through them, to thank A This is the gateway to A'()!*; through it the righteous shall enter. verses represent the height Each of the following four verses is recited twice: of personal and communal ▶ Pit·%u li sha·arei tzedek, avo vam, odeh yah. Zeh ha-sha·ar ladonai, tzadikim yavo·u vo. celebration in Hallel, out of which arises an especially אוֹד@\ כִּי עֲנִיתָֽנִי, וEתּ@הִי לִי לִישׁוּעָה. Psalm :– terse and intense plea for deliverance and success in אֶֽבֶן מָאֲ סוּ הַ בּוֹנִ ים, ה"י@תָה ֹל@ראשׁ פִּנּ"ה. :Each of the following four verses is recited twice .our lives מֵאֵת יהוה ה"י@תָה ֹזּאת, הִ יא נִפְ ל" את בּ@עֵ ינֵ ֽינוּ. .I will o.er thanks to You, for You answered me, and You were my rescuer The . לְ רֹ ׁאש ִּפ ּנָה Q זֶה הE יּוֹם עָשָׂה יהוה, נ"גִֽיל"ה ו@נִשְׂמ@חָה בוֹ. .The stone the builders rejected is now the keystone This is A'()!*’s doing; how wondrous it is in our sight. keystone tops the arch. It is a small stone which is spe- This is the day that A'()!* has made; we shall celebrate and rejoice in it. The leader chants each of the next four lines, which are in turn repeated by the congregation: cially selected but which Od’kha ki anitani va-t’hi li lishuah. when in place holds the .C whole structure in balance א"נּ"ֽא יהוה הוֹשִֽׁיעָה נּ"א. .Even ma·asu ha-bonim haitah l’rosh pinah C In this image, the people א"נּ"ֽא יהוה הוֹשִֽׁיעָה נּ"א. .Mei-eit Adonai haitah zot, hi niflat b’eineinu Zeh hayom asah Adonai, nagilah v’nism’%ah vo. Israel have been specially selected to be the height א"נּ"ֽא יהוה הַצְלִיחָֽה נ"א. The leader chants each of the next four lines, which are in turn repeated by the congregation: of creation, the key to its .being able to stand firm א"נּ"ֽא יהוה הַצְלִיחָֽה נ"א. D D A'()!*, we implore You: deliver us. A'()!*, we implore You: deliver us. (Benjamin Sommer) A'()!*, we implore You: grant us success. A'()!*, we implore You: grant us success. Each of the following four verses is recited twice: *     D Ana Adonai hoshi∙ah na. D Ana Adonai hoshi∙ah na.   (   בָּ רוּ) הַבָּא בּ@שֵׁם יהוה, בֵּרַכְנוּכֶם מִ בֵּ ית יהוה. . ּב ֵַרכְנ ּוכֶם ִמ ֵ ּבית יהוה Ana Adonai hatzli%ah na. Ana Adonai hatzli%ah na.  Literally, “We bless you אֵל יהוה וEיּ"ֽאֶר ל"ֽנוּ, אִסְ רוּ חEג ֹבַּעֲבתִ ים עַד קEרְ נוֹת הַ מִּ זְ בֵּ ֽ חַ . Each of the following four verses is recited twice: ”.from the house of Adonai ָ ָ In its biblical context, this אֵלִי אַתָּה ו@אוֹדֶֽךּ, א0ֱהEי אֲרוֹמ@מֶֽךּ. ;*!()'Blessed are you who come in the name of A C was probably a priestly הוֹדוּ לE יהוה כִּי טוֹב, כִּי ל@עוֹל"ם חַסְ דּוֹ. .6may the blessings of the house of A'()!* be upon you statement of blessing. תהלים קיח׃כא–כט A'()!* is our God, lighting our path. Dress the horns of the altar with branches of myrtle There is .אִסְ ּרו חַג in celebration of the festival. N& some dispute as to the You are my God and I o.er thanks to You; My God, I exalt You. meaning of the Hebrew verb. Some scholars suggest that it is related to the Akkadian verb meaning “to sur- D Give thanks to A'()!* who is good; God’s love and kindness endure forever. round,” which would then mean: “Surround the horns of the altar.” Others take it to mean “bind the festal of- Barukh haba b’sheim Adonai, beirakh∙nukhem mi-beit Adonai. fering to the horns of the altar with cords.” Our translation here attempts to convey nuances of both of these interpretations. The ancient rabbis interpreted the phrase isru "ag as the day after the festival. El Adonai vaya∙er lanu, isru %ag ba-avotim ad karnot ha-mizbei∙a%. ,avotim). In Leviticus :, which mentions the lulav and etrog in connection with Sukkot) עֲ בֹתִ ים Eili atah v’odeka, elohai arom’meka.  D Hodu ladonai ki tov, ki l’olam %asdo. the myrtle is called the “thick tree” (eitz avot). Perhaps the entire phrase was an instruction that this is the moment the myrtle is tied to the altar, and that the instruction, originally noted in the margin of the psalm, Psalm :– eventually became incorporated into the body of the psalm; we have therefore put the phrase in italics.

320 שחרית ליום טוב וראש חודש · הלל    ! ·  Siddur ·  Lev Shalem for Shabbat and Festivals 320 Copyright © 2016 by the Rabbinical Assembly Kaddish: Beauty of M!% !"" that You have created praise You, A'()!* our God. *   H  B’rakhot . ּיְהַלְלֽו 8ך  י'הַ ל'לֽ וּM יהוה אֱ 0הֵ ֽינוּ כׇּל־מַעֲשֶֽׂ י\, וEחֲסִ ידֶ ֽ י\ צַדִּ יקִ ים form a frame around the עוֹשֵׂי ר@ צוֹנֶֽ\, ו@כׇל־עַמּ@\ בֵּ ית יִשְׂרָאֵל בּ@רִנּ"ה יוֹדוּ וִ יבָר@ כוּ the World Your faithful, the righteous who do Your will, and all of Your people, the house of Israel, shall joyfully glorify and thank, recitation of the psalms הַ @ לּלוּ אֶת הַתֵּבֵל, -that constitute Hallel. Hav וִישַׁבּ@ חוּ וִ יפָאֲ רוּ וִ ירוֹמ@ מוּ ו@ יEעֲרִֽ יצוּ ו@יEקְדִּֽ ישׁוּ ו@יEמְ לִֽיכוּ exalt and extol, sanctify and celebrate Your name, our הַ @ לּלוּ אֶת מ@ ל וֹ אָ הּ. ing begun with a b’rakhah, Hallel now concludes with אֶת־שִׁמְ\ מE לְכֵּ ֽנוּ. .Sovereign הַ @ לּלוּ אֶת כִּ סּ וּ פֶ ֽ י הָ , .a b’rakhah ◀ כִּי ל@\ טוֹב ל@ הוֹדוֹת וּלְשִׁמְ\ נ"אֶה ל@זEמֵּר, ,It is good to o.er You thanks, fitting to sing to Your name ▶ אֶת יׇפְי"הּ וִיגוֹנ"הּ. כִּי מֵעוֹל"ם ו@עַד עוֹל"ם אַתָּה אֵל. .for You are God from the beginning to the end of time הַ @ לּלוּ אֶֽבֶן ו"אֵשׁ, בָּ רוּ) אַתָּה יהוה, מֶֽלֶ) מ@הֻלּ"ל בַּתִּשְׁ בָּ חוֹת. Barukh atah A!"#$%, Sovereign, celebrated through words נ"הָר ו@ לִ י לָ ) .of praise ו@צִ פּוֹר בּוֹדֵדָה .On Sukkot, congregations that include Hoshanot here continue on page . On Sukkot, congregations that include Hoshanot here continue on page  בַּחַ לּוֹן. הַ @ לּלוּ אֶת רֶֽגEע קE דִּישׁ שׁ"לֵם Kaddish Shalem פּ@רִיצַת הַ שּׁ" לֵ ם :Leader: Leader ו@אֶת רֶֽגEע פּ@רִיצַת יִ תְ EגּדּEל ו@ ִ י תְ קE ַדּשׁ @שׁ מֵ הּ רַ ָבּא, @ בּע" @ ל מָ א דִּי ב@ רָ א, ִ כּרְ עוּ תֵ הּ, May God’s great name be exalted and hallowed throughout הַשּׁ"לֵם בּ@רִנּ"ה. ו@יEמְ לִ י) מEלְכוּ תֵ הּ @בּ חE ֵיּיכוֹן וּבְיוֹ מֵ יכוֹן וּ בְ חE יֵּי ׇ ד@כל־ ֵ בּית the created world, as is God’s wish. May God’s sovereignty הַ @ לּלוּ בּ@כׇל מ@אוֹד@כֶם soon be established, in your lifetime and in your days, and in אֶת ֹהEיּֽפִי הַדּוֹעֵ)—וּרְאוּ יִ שְׂרָאֵל, ַ בּעֲ ג" ל" א וּבִזְמַן ק"רִ יב, ו@אִמְרוּ אָמֵן. .the days of all the house of Israel. And we say: Amen כִּי יִפְעַת הַתֵּבֵל :Congregation and Leader: Congregation and Leader הִ יא ל"כֶם. י' הֵ א 'שׁ מֵ הּ רַ בָּא מ'בָרPַ ל' עָ לַ ם וּלְעָל'מֵי $עָל'מOיּא. !Praise the world— May God’s great name be acknowledged forever and ever praise its fullness Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. Leader: and its longing, יִ תְ בָּרַ) @ ויִ ְשׁ ַתּבַּח ו@ יִ תְ פָּאַר ו@יִתְרוֹמַם ו@ יִ תְ נE שֵּׂא :its beauty and its grief. Leader ו@ ִ י תְ הַ דָּר ו@ ִ י תְ עַ לֶּה ו@ ִ י תְ הַ "לּל @שׁ מֵ הּ @ דּקֻ דְ ָשׁא, בּ'רִ יP הוּא, Praise stone and fire, May the name of the Holy One be acknowledged and ל@עֵֽלָּא מִן כׇּ ל ־ בִּ רְ כָ תָ א ו@ שִׁירָתָא ֻתּ ְשׁבּ@חָתָא ו@נֶחָמָתָא ,lilac and river, celebrated, lauded and worshipped, exalted and honored and the solitary bird extolled and acclaimed—though God, who is blessed, דַּאֲמִ ירָן בּ@ע"ל@מָא, ו@ אִמְרוּ . .at the window אָמֵן ,b’rikh hu, is truly beyond all acknowledgment and praise Praise the moment ִ תּתְ קE בּEל צ@ לוֹ ת@ הוֹן וּ בָ עוּ ת@ הוֹן @ דּכׇ ל ־ יִ שְׂרָאֵל קeדָם אֲ בוּהוֹן when the whole or any expressions of gratitude or consolation ever spoken דִּי בִ ְ שׁמE יּ"א ו@ אִמְרוּ אָמֵן. .bursts through pain in the world. And we say: Amen and the moment May the prayers and pleas of all Israel be accepted by their י@הֵא @ שׁ " ל מָ א רַ בָּא מִן @שׁ מE יּ"א, ו@ חE ִ יּים ע"לֵֽינוּ ו@ עE ל ׇ כּל־ יִ שְׂרָאֵל, when the whole bursts forth in joy. creator in heaven. And we say: Amen. ו@ אִמְרוּ אָמֵן. Praise the dying beauty with all your breath, May heaven bestow on us, and on all Israel, life and abundant ֹע ֶשׂה "שׁלוֹם בִּמְרוֹ מ" יו הוּא יE עֲ ֶשׂה "שׁלוֹם .and praising, see and lasting peace. And we say: Amen ע"לֵֽינוּ ו@ עE ל ׇכּ ל ־ יִ שְׂרָאֵל [ ו@ עE ל ׇ כּל־יוֹשׁ@בֵי תֵ בֵ ל], the beauty of the world May the one who creates peace on high bring peace to us and is your own. ו@ אִמְרוּ אָמֵן. .to all Israel [and to all who dwell on earth]. And we say: Amen 7"!3 !*5/!0— (Hebrew and English) On Shabbat !ol Ha-mo∙ed, Shabbat Rosh !odesh, and Shabbat !anukkah, On Shabbat !ol Ha-mo∙ed, Shabbat Rosh !odesh, and Shabbat !anukkah, we continue with the Shabbat Torah Service on page . we continue with the Shabbat Torah Service on page . On Festivals, we continue with the Festival Torah Service on the next page. On Festivals, we continue with the Festival Torah Service on the next page.

321 שחרית ליום טוב וראש חודש · הלל    ! ·  Siddur ·  Lev Shalem for Shabbat and Festivals 321 Copyright © 2016 by the Rabbinical Assembly Prayers for Healing   . Traditionally, the prayer for מִי ֶשׁבֵּר2ַ לB חוֹלִ ים Mi Sheberakh: Prayer for Healing Mi sheberakh avoteinu healing is said in synagogue מִי שֶׁבֵּר2ַ אֲ בוֹתֵ ֽ ינוּ אַבְרָהָם יִצְח.ק ֹו@יBעֲקב, ,m’kor ha-b’rakhah l’imoteinu, May the one who blessed our ancestors Abraham, Isaac when the Torah is read. May the Source of strength and Jacob, Sarah, Rebecca, Rachel, and Leah, bring blessing -Ellen Frankel, a contempo ו@אִ מּוֹתֵ ֽ ינוּ שָׂרָה רִבְק.ה רָחֵל ו@לֵאָה, who blessed the ones and healing to ______. May the Holy One mercifully rary writer, remarks that through the recitation of הוּא י@בָר2ֵ וִירַפֵּא אֶ ת־[הַחוֹלֶה\הַחוֹל.ה\הַ חוֹלִ ים] before us help us find the courage restore him/her/them to health and vigor, granting (names of loved ones and friends may be added here) this prayer, we summon to make our lives a blessing, him/her/them spiritual and physical well-being, together support from all those who and let us say: Amen. .care about our welfare ______בֶּן\בַּת ______. with all others who are ill, and may God grant strength to Some follow the tradition הBקּ. דוֹשׁ בָּ רוּ2 הוּא יִמּ.לֵא רַחֲמִ ים Mi sheberakh imoteinu those who tend to them. Though Shabbat is a time to m’kor ha-b’rakhah la-avoteinu, of using only the mother’s bless those in need of refrain from crying out, we yet hope and pray that healing For a male: name, suggesting God’s Shekhinah/In-dwelling ע. ל. יו, ל@הַחֲ זִ יקוֹ וּלְרַ פּ@ אוֹתוֹ, ו@יִשְׁלBח לוֹ .healing is at hand. And let us say: Amen with r’fuah sh’leimah: “Feminine” aspect, which, the renewal of body, For a female: according to our tradition, the renewal of spirit, hovers over the bed of one who is ill and represents ע. לֶ ֽ י הָ , ל@הַחֲזִיק.הּ וּלְרַפּ@אוֹתָהּ, ו@יִשְׁלBח ל.הּ .and let us say: Amen —6%++(% :)(%64*& For a group: protection, care, and nur- (turing. (Simcha Weintraub עֲלֵיהֶם, ל@הַחֲזִיק.ם וּלְרַפּ@אוֹתָם, ו@יִשְׁלBח ל.הֶם %0%2' ,*(3(6 6&*   . Moses’ Prayer The rabbis of the Talmud מ@הֵרָה ר@פוּאָה שׁ@לֵמָה מִן הַשָּׁמַֽיִם, ר@פוּאַת הBנֶּֽפֶשׁ insisted that recognizing אֵל נ.א ר@פָא נ.א the good in our lives was וּרְפוּאַת הB גּוּף, בּ@ תוֹ2 שׁ@אָר הַ חוֹלִ ים, ו@חַזֵּק אֶת י@דֵי On Joyous Occasions ל. הּ \ לוֹ \ ל.הֶם. an important aspect of our הָ עוֹס@קִ ים בּ@צׇרְכֵיהֶם, שַׁבָּת הִ יא מִ לִּזְ עוֹק וּרְפוּאָה God, please heal her/him/them. Barukh atah A!"#$%, our God, sovereign of time and space, worship of God and our own self-understanding ק@רוֹבָה ל. בוֹא, הַשְׁתָּא בַּעֲג.ל.א וּבִזְמַן ק.רִ יב, ֹו@נאמַר אָמֵן. .El na r’fa na lah/lo/lahem. who is good and who bestows goodness and spiritual growth; — based on &54+%)' N!:N. Barukh atah Adonai eloheinu melekh ha-olam, hatov v’hameitiv. they called this religious The congregation responds: obligation hakarat ha- tov and formulated this הַ כָּרַת הַ טּוֹב Meaning of Healing blessing to be recited on בָּ רוּ2 אַתָּה יהוה אֱ 9הֵ ֽינוּ מֶֽל2ֶ הָעוֹל.ם, הַ טּוֹב ו@הַמֵּ טִ יב. Healing may be di-erent O-er thanks to A63&*(, for God is good; God’s love than “cure.” Healing is a endures forever. these occasions (Mishnah process that concerns not Hodu ladonai ki tov, ki l’olam !asdo. The congregation responds: Berakhot ). Abaye (late (rd century, Babylonia הוֹדוּ לJ יהוה כִּי טוֹב, כִּי ל2עוֹלָ ם חַ סְ דּוֹ. only the physical aspect of our reality, but our mental, insisted that the b’rakhah emotional, and spiritual Birkat Ha-Gomel: On Being Saved from Danger be said in the presence of states as well. We pray, in This b’rakhah is recited by one who has recovered a minyan. In this spirit, we have included a line (from בִּרְכַּת הBגּוֹמֵל .part, for inner peace, calm, a from a serious illness or survived a life-threatening crisis cessation of torment and suf- Barukh atah A!"#$%, our God, sovereign of time and space, This b’rakhah is recited by one who has recovered Psalm ) to be recited as fering. The gift is to be able from a serious illness or survived a life-threatening crisis. a congregational response. to deal with our fate, remain who bestows goodness on us despite our imperfections, בִּרְכַּת  8-! ָבּרוּ2 ַאתָּה יהוה אֱ 9הֵֽינוּ מֶֽל2ֶ הָעוֹל.ם, .whole, and be at peace. This and who has treated me so favorably In thanking God for . ּהַג ֹומֵל realization is important not Barukh atah Adonai eloheinu melekh ha-olam, B having been saved fromהגּוֹמֵל Bל@חיּ.בִ ים טוֹבוֹת, ֶשׁגּ@מ.לBֽנִי ׇ כּל־טוֹב. only for the person who is ill but for caregivers as well, for ha-gomel l’h ayavim tovot, she-g’malani kol tov. danger and calamity, we are We respond for a male: conscious of the fragility of they should know that they We respond: our lives and the gratitude מִי ֶשׁגּ2מָלׇ c2 כּל־טוֹב, הוּא יִגְמׇלׇ cְ כּל־טוֹב, סֶֽלָה. can be a source not only of May the one who has shown such favor to you with which we should meet cure but more especially of for a female: healing. continue to bestow all that is good upon you, forever. each day of our lives. The meaning of .סֶֽלָה B מִי ֶשׁגּ2מָלׇ Lֵ כּל־טוֹב, הוּא יִגְמ2לׇ Lֵ כּל־טוֹב, סֶֽלָה. .for a male: Mi she-g’mal’kha kol tov, hu yigmolkha kol tov, selah this biblical word is unclear. for a female: Mi she-g’maleikh kol tov, hu yigm’leikh kol tov, selah. for a group: The ancient rabbis under- ”.stood it to mean “forever מִ י ֶשׁגּ2מָל2כֶם ׇ כּל־טוֹב, הוּא יִגְמׇלְכֶם ׇ כּל־טוֹב, סֶֽלָה. .for a group: Mi she-g’malkhem kol tov, yigmolkhem kol tov, selah

173 שחרית לשבת · סדר קריאת התורה  ·   ·  Siddur Lev Shalem for Shabbat and Festivals 173 Copyright © 2016 by the Rabbinical Assembly Alternative Prayer for DQ;@=Q C9Q A8= Q=R=2;N 9C SQ=;A69R. Concerns תּ ִ@פלָּה ִלשְׁלוֹם הָאָֽרֶץ A Prayer for the Renewal of Creation Our Country Master of the universe, in whose hand is the breath of all life about our environment , ֲאשֶׁר בּ@י.ד@Z ֶנֶֽפשׁ כׇּל־חַי ֽו@רוּ חַ ׇכּל־ @בּשַׂר Our God and God of are as much a part of our רִבּוֹנוֹ שֶׁל עוֹלָם and the soul of every person, grant us the gift of Shabbat, a day our ancestors, grant to consciousness as are the issues that were historically אִ ישׁ, הB נְחִ ילֵֽנוּ ַשׁבָּת מ@ נוּ חָ ה, יוֹם ִל ְשׁבּוֹת בּוֹ ִמ ׇ כּל־ -our country the will and of rest from all our labors. With all of our senses may we per raised in this part of the מ@ל.אכָה. @ בּכׇ ל־ @תּחוּשָׁה, Bנ ִ כּיר ו@נֵדַע אֶ ת־הוֹד י@צִירָת@wherewithal to fulfill its ceive the glory of Your works. Fill us with Your goodness, that .Z calling to justice, liberty, we may attest to Your great deeds. Strengthen us to become service. This prayer, written by Daniel Nevins, expresses ַשׂבּ@עֵֽנוּ ִמטּוּבZֶֽ ֶשׁנִּהְיֶה עֵדִ ים ֹל@גֽדֶל ֲמַע ֶֽשׂיZ. ַח @ זּקֵ נוּ .and equality the hope that by ceasing to לִ הְ יוֹת ִעמּ@Z שׁוּתָ פִ ים נֶאֱמ. נִ ים, ִלשְׁמוֹר עBל עוֹל.מ@May each of us fulfill our Your faithful partners, preserving the world for the sake of Z> responsibilities of citizen- future generations. ▶ A63&*( our God and God of our ances- labor on Shabbat, by being ship with care, generosity, able to appreciate and ַ בּעֲ בוּר הַדּוֹרוֹת ַהבָּאִ ים. ◀ י@הִי רָצוֹן ִמלּ@פ. נֶ ֽיZ יהוה tors, may it be Your will to renew Your blessing of the world in and gratitude, ever con- be grateful for life and its gifts, we will increase our אֱ 9הֵֽינוּ וֵא9הֵי אֲבוֹתֵֽינוּ ִו@אמּוֹתֵֽינוּ, ֶשׁתּ@בָר2ֵ אֶ ת־עוֹל.מ@scious of the extraordinary our day, as You have done from the beginning of time. Z blessing of freedom, ever awareness of the need to be responsible caretakers of בּ@י.מֵֽינוּ כִּימֵי קֶֽדֶם. mindful of our duties to one another. Bless those A Prayer for Our Country the natural world. who volunteer to labor on .D  9 S תּ ִ@פלָּה ִלשְׁלוֹם ַהמּ@דִינ.ה behalf of us all; may they Our God and God of our ancestors, with mercy accept our find the strength and cour- prayer on behalf of our country and its government. Pour out It has been customary since medieval times to include אֱ ]הֵֽינוּ וֵא]הֵי אֲבוֹתֵֽינוּ ו2אִמּוֹתֵֽינוּ, קBבֵּל נ.א בּ@רַחֲמִ ים age to complete their tasks Your blessing upon this land, upon its inhabitants, upon its in the liturgy a prayer for אֶ ת־תּ@ פִ לָּתֵ ֽ נוּ בּ@עַד אַרְ צֵ ֽנוּ וּמֶמְשׁBלְתָּהּ. הָרֵק אֶת־בִּרְכָת@and fulfill their dreams. Z

177 שחרית לשבת · סדר קריאת התורה  ·   ·  Siddur Lev Shalem for Shabbat and Festivals 177 Copyright © 2016 by the Rabbinical Assembly A Prayer for the DQ;@=Q C9Q A8= BA;A= 9C -6BQ;=N. Upon Israel’s inde תּ ִ@פלָּה ִלשְׁלוֹם מ@דִינBת ִישְׂרָאֵל A Prayer for the State of Israel State of Israel Avinu she-ba-shamayim, stronghold and redeemer of the pendence in , many prayers were circulated אָ בִֽ ינוּ ֶשׁ ַבּשָּׁמַֽיִם, צוּר יִשְׂרָאֵל ו@גוֹאֲ לוֹ, בָּר2ֵ אֶת־מ@דִינBת people Israel: Bless the State of Israel, [that it may be] the ִרבּוֹנוֹ שֶׁל עוֹל.ם, Bקבֵּל for the well-being of the נ.א בּ@רַחֲמִ ים וּבְרָצוֹן יִשְׂרָאֵל [שֶׁתּ@הֵא] רֵ אשִׁ ית צ@מִיחַת גּ@אֻ לָּתֵ ֽ נוּ. ה.גֵן ע. לֶ ֽ י הָ beginning of our redemption. Shield it with Your love; spread new state. This one was אֶת־ תּ@פִלּוֹתֵֽינוּ בּ@עַד composed by Israel’s chief בּ@אֶבְרַת ְחַסדּZֶֽ ֹוּפְרשׂ ע. לֶ ֽ י הָ סֻכַּת שׁ@לוֹמZֶֽ, וּשְׁלBח אוֹר@over it the shelter of Your peace. Guide its leaders and advi- Z rabbis and was then slightly מ@דִינBת ִישְׂרָאֵל. edited by the writer וBאֲמִתּ@Z ל@ רָ א שֶׁ ֽ י הָ שָׂ רֶ ֽ י הָ ו@ י וֹ עֲ צֶ ֽ י הָ , ו@תBקּ@נֵם בּ@עֵצָה טוֹבָה Sovereign of the universe, sors with Your light and Your truth. Help them with Your .S.Y. Agnon מִ לּ@פ. נֶ ֽיZ. חBזֵּק אֶת־י@דֵי מ@גִנֵּי אֶֽרֶץ קׇדְ שֵׁ ֽ נוּ, ו@הBנְחִילֵם accept in lovingkindness good counsel. Strengthen the hands of those who defend our and with favor our prayers holy land. Deliver them; crown their e-orts with triumph. . ׁש ֶּתְהֵא =! @;: A8;A 6A אֱ 9הֵ ֽינוּ י@שׁוּעָה, וBעֲטֶֽרֶת נִצָּ חוֹן תּ@עַטּ@רֵם. ו@נ.תַתָּֽ שׁ. לוֹם 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 added by the Chief Rabbi בָּאָֽרֶץ ו@שִׂמְחַת עוֹל.ם ל@ י וֹ שׁ@ בֶ ֽ י הָ , ֹו@נאמַ ר׃ אָמֵן. .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’mi!at ge’ulateinu. Hagen aleha -the beginning of the re“ תּ ִ@פלָּה @לשָׁלוֹם hearts to the wonder of Israel, and strengthen our b’evrat !asdekha u-f’ros aleha sukkat sh’lomekha, u-sh’la! or’kha demption” into an expres- sion of hope, rather than a י2הִי רָ צוֹן מִ לּ@פ. נֶ ֽיZ יהוה אֱ 9הֵ ֽינוּ וֵא9הֵי אֲ בוֹתֵ ֽ ינוּ ו@אִ מּוֹתֵ ֽ ינוּ, faith in Your power to va-amit’kha l’rasheha sareha v’yo∙atzeha, v’takneim b’eitzah tovah .statement of fact שֶׁתּ@בַטֵּל מִ לְחָ מוֹת וּשְׁפִ יכוּת דָּמִ ים מִן הָעוֹל.ם work redemption in every milfanekha. 0azeik et y’dei m’ginei eretz kodsheinu, v’han!ileim human soul. Grant us also eloheinu y’shu∙ah, va-ateret nitza!on t’atreim. V’natata shalom ; DQ;@=Q C9Q D=;S=. ,Rabbi Nathan Sternharz ו@תַשְׁ כִּ ין שׁ. לוֹם בָּעוֹל.ם, .the fortitude to keep ever ba-aretz v’sim!at olam l’yosh’veha, v’nomar: amen before us those ideals upon a student of the 0asidic master Na!man of Bratzlav ו@ 9א יִשָּׂא גוֹי אֶל גּוֹי חֶֽרֶב ו@9א יִלְמ@ דוּ עוֹד מִלְחָמָה. which the State of Israel was founded. Grant cour- A Prayer for Peace (–, Ukraine), age, wisdom, and strength recorded this prayer. The יBכִּֽ ירוּ ו@יֵד@ עוּ כּgל־יוֹשׁ@בֵי תֵבֵל ,May we see the day when war and bloodshed cease to those entrusted with version here has been adapted and translated by שֶׁלֹּא בָּ ֽאנוּ ל.עוֹל.ם בִּשְׁבִ יל רִ יב וּמַח9ֲֽקֶת, .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. ו@ 9א בִּשְׁבִ יל שִׂנְאָה ו@קִנְאָה ו@קִ נְ תּוּר וּשְׁפִ יכוּת דָּמִ ים. those on whose shoulders R    רBק בָּ ֽאנוּ ל.עוֹל.ם כּ@דֵי ל@הַ כִּ יר אוֹת@Z, תִּתְבָּר2ַ ל.נֶֽצַח. .Israel’s safety depends and and the human family will not again know war .Isaiah : .ל ֹא ' ׂיִשָא ֹגוי defend them from all harm. For all who live on earth shall realize Spread over Israel and all ּוְנָתַתִֽי we have not come into being to hate or to destroy. 6    וּבְכֵן תּ@רַחֵם ע. לֵ ֽינוּ וִיקֻיּBם בָּ ֽנוּ מִקְרָא שֶׁ כָּ תוּב׃ the world Your shelter of .Leviticus : . ׁ ָ ש ֹלום ו@נ.תַתִּֽי שׁ. לוֹם בָּאָֽרֶץ וּשְׁכַבְתֶּם ו@אֵ 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 N   - ּוְיִגַל כַּמּ% ֽ יִ ם   ו@הִשְׁבַּתִּֽי חBיּ.ה רָעָה מִן הָאָֽרֶץ ו@חֶֽרֶב 9א ֹתַעֲבר בּ@אַרְצ@כֶם. .fulfilled: “Nation shall not with the power of compassion .Amos : . ׁמִש ְּפָט ,lift up sword against nation ו@יִגּBל כַּמַּֽיִם מִשְׁפָּט, וּצְד.ק.ה כּ@נBֽחBל אֵיתָן. :neither shall they learn war Fulfill the promise conveyed in Scripture כִּי ְמָלאָה anymore” (Isaiah !:?). I will bring peace to the land, C6NN A8= =;QA8 .Isaiah : .הָאHֽרֶץ כִּי מ.ל@אָה הָאָֽרֶץ דֵּעָה אֶ ת־יהוה כַּמַּֽיִם לBיּ.ם מ@ כַסִּ ים. .and you shall lie down and no one shall terrify you 9א יִשָּׂא גוֹי אֶל גּוֹי חֶֽרֶב I will rid the land of vicious beasts ו@ 9א ִ י ְ ל מ@ דוּ עוֹד מִלְחָמָה. and it shall not be ravaged by war. Let justice and righteousness flow like a mighty stream. Let God’s peace fill the earth as the waters fill the sea. And let us say: Amen.

178 שחרית לשבת · סדר קריאת התורה  ·   ·  Siddur Lev Shalem for Shabbat and Festivals 178 Copyright © 2016 by the Rabbinical Assembly יזכור Yizkor

!" #"$%&& Yizkor is recited on the last day of the Festival. !. Yizkor is a time set aside to formally Some of us recall parents who gave us life, who cared for us and Some people whose parents are living have a custom of leaving the service at this time, but even those who do not yet need to say the personal prayers of include in our thoughts nurtured us and who taught us to take our first steps on our remembrance might remain and recite prayers for others as well as join in the and prayers family and communal prayers (beginning on page  below). friends who have passed own. away. In reciting Yizkor, the Some of us remember a wife, husband, or partner—our friend veil between the worlds of the living and the dead יהוה, מָה אָדָם (ותֵּדָעֵֽהוּ, and lover—with whom we shared so much of our lives, our failures and achievements, joys and sorrows, intimate secrets. becomes more transpar- ent. For some, memories of family and friends evoked בֶּן אֱנוֹשׁ (ותּ/חַשּׁ/בֵֽהוּ. Some of us recall brothers and sisters, who matured together by the festival add to our אָדָם ל(הֶֽבֶל ָ דּמָ ה, with us, sometimes competing with us, and sometimes encouraging us on, bound to us by a life-long relationship. sense of fullness and peace. For some, those memories י@מ@ יו כּ/צֵל עוֹבֵר. bring sadness at the loss ַבּ ֹבּֽקֶר י@צִ יץ ו/ח@ל@ף, Some of us remember children, entrusted to us too briefly, to whom we gave our loving care and from whom we received a of those we loved. For still others, these memories ל@עֶֽרֶב י/מוֹלֵל ֵֽו/י@בשׁ. .trust that enriched our lives. Their memory is always with us may be disquieting. What- ever our circumstances, as לִמְנוֹת י@מֵֽינוּ כֵּן הוֹדַע Many of us recall relatives who knew us, teachers who a&ected we travel through the cycle ו/נ@בִ יא ל/בַב חׇכְמָה. us, and beloved friends who walked beside us in life, guiding us, listening to us, supporting us. of the year, the people who were once with us in per- Our lives are shaped by those who were alongside us as we A!"#$%, what are human beings son travel with us in spirit. walked on our path. that You take account of them, The opening to a heav- May our inheritance impel us to strive to live lives of holiness enly world, which Yizkor mortals that You care for them? evokes, is symbolized by and service. May memories of love inspire us to love; may Humans are as a breath, holding a Torah during the painful memories impel us to mitigate the pain others service and our standing their days like a passing shadow. experience. And may we be granted the strength to a'rm as we recite the prayers In the morning they flourish anew; recalling those who have life’s meaning, even in the face of death. died. Some communities in the evening they shrivel and die. begin doing so as these Teach us to count each day, opening meditations are recited; some do so when that we may acquire a heart of wisdom. the personal prayers for the departed are recited (page ). *    The verses in this .מָה אָדָם passage come from Psalms :–, :, and :. * 2. A prayer writ- ten by Mordecai M. Kaplan, Eugene Kohn, and Ira Eisen- stein, and adapted here.

330 שחרית ליום טוב · יזכור  ·   ·  Siddur Lev Shalem for Shabbat and Festivals 330 Copyright © 2016 by the Rabbinical Assembly "/. ,* *,- "' .".-%'',$ #"+*%( )' ִשׁוִּֽיתִי יהוה ְל/נֶגדִּי תָמִ יד, .But my father, before he died, commanded me not to die כִּי מִימִינִי בּ(ל אֶמּוֹט. .Never to stop breathing ל@כֵן שָׂמַח ִלבִּי (ויּ@ֽגֶל כּ/בוֹדִי, Only to seem silent, while my soul secretly continues to be sus- .pended in the ether אַף /בּשָׂרִי ִי ְשׁ ֹכּן ל@בֶֽטַח. So I go on living. I will not stop living. Neither non-existence nor תהלים טז:ח-ט A!"#$% is always before me, fear, nor closely-knit woven gloom, its cloth cloaking the sun, at my right hand, lest I fall. will make me tremble, Therefore I am glad, made happy, not the emptiness with which my loved ones leave me, silently taken one by one. though I know that my flesh I continue to breathe and with my breath, I give life to birds, will lie in the ground wild beasts, forever. shreds of sky, clumps of clay. Psalm :– ((((((((((((((—)%*+$ ,%)%$,

% 0"#1,-%& '"./*%*/,- Eternal God, Master of mercy, give me the gift of remembering. The deaths of those we now recall May my memories of the dead be tender and true, undiminished left holes in our lives, by time; let me recall them, and love them, as they were. but we are grateful for the gift of their love. Shelter me with the gift of tears. May their memory, recalled this day, Let me express my senses of loss—my sorrow, my pain, be a blessing for us as well as my love, and words unspoken. and all who come to know us. Bless me with the gift of prayer. May I face You with an open heart, with trusting faith, unembarrassed and unashamed. Strengthen me with the gift of hope. May I always believe in the beauty of life, the power of goodness, the right to joy. May I surrender my being, and the soul of the dead, to Your all-knowing compassion.

331 שחרית ליום טוב · יזכור  ·   ·  Siddur Lev Shalem for Shabbat and Festivals 331 Copyright © 2016 by the Rabbinical Assembly On Pesa2

ב א I never think of myself as waiting for you, Tam is who you were. Unable to ask is who you were. but then when the holiday has come and gone, Simple and whole. It was up to me to open up for you when I’m packing up the Pesa1 dishes You asked, “What is this?” the questions of life I wished or taking down the sukkah, I needed to know, you could ask. I feel hopeless and alone. but was too sophisticated to ask. Not only to lighten my burden Now, belatedly, I wonder, though I can’t deny that was true, inconsolable. what is this . . . seder? but so you could say your beauty Then I realize what is this . . . life? to us, to your world. I’ve left a small corner what is this . . . death? You were my mystery. somewhere deep inside myself what is this . . . God? To find you unpainted, I had to study hard Wise is who you were. and in that small corner, at the school of gentleness. You wanted to know I’m still a child, (every little thing there is In truth, it is not for me to judge a little girl, to know to serve God. (who you were waiting. Details, you wanted details. and anyway And I had hoped We thought your mind was narrow I cannot begin to know. without knowing it when it was simply in love. You may have been that this 2ag Now I miss your intense yearning a whole new number, you’d come. for your beloved, the fifth content to be restrained by “no” My tears fall on the Pesa1 dishes or sixth or liberated by “yes.” and I wonder or seventh child, why you’ve left me here Wicked is who you were. a new creation, alone. You just couldn’t stop pushing, rejecting. inviting the sea (((—,2)-2 02-! Did I owe you patience or impatience? to split upon God’s command I still don’t know. not into upper and lower Your rage chased away my love more but one side facing the other. (than once. Then we, You did provoke something in me, though. whole worlds, I wish I had known how to love you could stumble through, and I wish you had known toward our redemptions how to love me. great and simple. (((—-%--. +$/0,$#

332 שחרית ליום טוב · יזכור  ·   ·  Siddur Lev Shalem for Shabbat and Festivals 332 Copyright © 2016 by the Rabbinical Assembly The Yizkor .צְדָקָה :A Yizkor Meditation in '"',#/%& 0#%("#1 '"',#/%& 0#%("#1 4567898 service was called seder We rise. We rise. Memory of a Parent matnat yad, the service of We each continue in private meditation, selecting from among the following We each continue in private meditation, selecting from among the following Who Was Hurtful expressing generosity on and adding appropriate names as indicated. and adding appropriate names as indicated. behalf of those who have Dear God, Personal prayers may be added. Personal prayers may be added. You know my heart. Indeed, died. That name comes You know me better than I In memory of female relatives or friends: In memory of male relatives or friends: from the closing line of the know myself, so I turn to You Torah reading for the final -day of the pilgrimage festi ֹיִזְכּר אֱ Pהִ ים אֶת־נִשְׁמַת May God remember the soul of ֹיִזְכּר אֱ Pהִ ים אֶת־נִשְׁמַת before I rise for Kaddish. May God remember the soul of (My emotions swirl as I say vals: “Every person giving a -gift according to the bless אָבִי מוֹרִי ______my father ִאמִּי מוֹרָתִי ______this prayer. The parent I re- my mother ing they have received from אִישִׁי ______my husband אִשְׁתִּי ______member was not kind to me. my wife His/her death left me with a Adonai” (Deuteronomy :). Offering charitable בֶּן זוּגִי ______my partner בַּת זוּגִי ______legacy of unhealed wounds, my partner of anger and of dismay that a ______gifts and performing acts of justice, love, and care in אָחִי my brother אָחוֹתִי parent could hurt a child as I my sister memory of those who have בּ/נִי ______my son בִּתִּי ______was hurt. my daughter (I do not want to pretend died provide us with ways of honoring their memory סָבִי ______my grandfather סָבָתִי ______to a love or to a grief that I do my grandmother -and continuing their influ ק/רוֹבִי ______my relative ק/רוֹבָתִי ______not feel, but I do want to do my relative what is right as a Jew and as ence for good. חֲבֵרִי ______my friend חֲבֵרָתִי ______a child. my friend (Help me, O God, to subdue my bitter emotions that do (others) ______(others) ______me no good, and to find that When one person is remembered: When one person is remembered: place in myself where happier שֶׁה@ל(U ל/עוֹל@ מוֹ. ִהנּ/נִי נוֹדֵב\נוֹדֶֽבֶת צ/ד@ק@ה בּ/עַד שֶׁה@ל/כָה ל/עוֹל@מָהּ. ִהנּ/נִי נוֹדֵב\נוֹדֶֽבֶת צ/ד@ק@ה בּ/עַד memories may lie hidden, and where grief for all that could ה(זְכָּרַת נִשְׁמָ תוֹ. @אנּ@א תּ/הִי נ(פְ שׁוֹ צ/רוּרָה בִּצְ רוֹר הַח( יִּ ים ה(זְכָּרַת נִשְׁמָתָהּ. @אנּ@א תּ/הִי נ(פְשָׁהּ צ/רוּרָה בִּצְ רוֹר have been, all that should have שֶׁה@ל(U ל/עוֹל@ מוֹ\שֶׁה@ ל/ כוּ ל/עוֹל@מָם. וּתְהִי מ/ נוּחָ תוֹ כָּ בוֹד, שֹֽׂבַע שׂ/מָ חוֹת אֶ ת־ @ פּנֶ ֽיW, הַח( יִּ ים וּתְהִי מ/נוּחָתָהּ כָּ בוֹד, שֹֽׂבַע שׂ/מָ חוֹת אֶ ת־ @ פּנֶ ֽיbeen, may be calmed by for- ,W הִ נּ/נִי נוֹדֵב\נוֹדֶֽבֶת צ/ד@ק@ה בּ/עַד ה(זְכָּרַת giveness, or at least soothed נ/עִ ימוֹת בִּימִינ/W נֶֽצַח. אָמֵן. נ/עִ ימוֹת בִּימִינ/W נֶֽצַח. אָמֵן. .by the passage of time נִשְׁמָ תוֹ\נִשְׁמוֹתֵיהֶם. :I pray that You, who raise When more than one person is remembered: When more than one person is remembered) א@ נּ@א תּ/הִי נ(פְ שׁוֹ צ/רוּרָה\תִּהְיֶֽינ@ה נ(פְשׁוֹתֵיהֶם צ/ רוּרוֹת -up slaves to freedom, will lib שֶׁה@ ל/ כוּ ל/עוֹל@מָם. ִהנּ/נִי נוֹדֵב\נוֹדֶֽבֶת צ/ד@ק@ה בּ/עַד שֶׁה@ ל/ כוּ ל/עוֹל@מָן. ִהנּ/נִי נוֹדֵב\נוֹדֶֽבֶת צ/ד@ק@ה בּ/עַד ה(זְכָּרַת erate me from the oppression בִּצְ רוֹר הַח( יִּ ים וּתְהִי מ/ נוּחָ תוֹ\מ/נוּחָתָם כָּ בוֹד, of my hurt and anger, and that ה(זְכָּרַת נִשְׁמוֹתֵיהֶם. @אנּ@א תִּהְיֶֽינ@ה נ(פְשׁוֹתֵיהֶם צ/ רוּרוֹת נִשְׁמוֹתֵיהֶן. @אנּ@א תִּהְיֶֽינ@ה נ(פְשׁוֹתֵיהֶן צ/ רוּרוֹת בִּצְ רוֹר You will lead me from this שֹֽׂבַע שׂ/מָ חוֹת אֶ ת־ @ פּנֶ ֽיW, נ/עִ ימוֹת בִּימִינ/W נֶֽצַח. אָמֵן. בִּצְ רוֹר הַח( יִּ ים וּתְהִי מ/נוּחָתָם כָּ בוֹד, שֹֽׂבַע שׂ/מָ חוֹת הַח( יִּ ים וּתְהִי מ/נוּחָתָן כָּ בוֹד, שֹֽׂבַע שׂ/מָ חוֹת אֶ ת־ @ פּנֶ ֽיdesert to Your holy place. ,W אֶ ת־ @ פּנֶ ֽיW, נ/עִ ימוֹת בִּימִינ/W נֶֽצַח. אָמֵן. נ/עִ ימוֹת בִּימִינ/W נֶֽצַח. אָמֵן. 5$+5 4(32"(— An Eternal Window In a garden I once heard who has/have gone to her/their eternal home. In loving who has/have gone to his/their eternal home. In loving a song or an ancient blessing. testimony to her life/their lives, I pledge tzedakah to help testimony to his life/their lives, I pledge tzedakah to help And above the dark trees perpetuate ideals important to her/them. Through such perpetuate ideals important to him/them. Through such a window is always lit, in deeds, and through prayer and remembrance, may deeds, and through prayer and remembrance, may his soul/ memory her soul/their souls be bound up in the bond of life. their souls be bound up in the bond of life. May I prove of the face that looked out May I prove myself worthy of the many gifts with which myself worthy of the many gifts with which he/they blessed of it, and that face too she/they blessed me. May these moments of meditation me. May these moments of meditation strengthen the ties was in memory of another strengthen the ties that link me to her/their memory. that link me to his/their memory. May he/they rest in peace lit window. May she/they rest in peace forever in God’s presence. Amen. forever in God’s presence. Amen. —.26/!$6 $,%76$% (translated by Chana Bloch)

335 שחרית ליום טוב · יזכור  ·   ·  Siddur Lev Shalem for Shabbat and Festivals 335 Copyright © 2016 by the Rabbinical Assembly . ְבּ גַן עֵֽדֶן 6=!8287> ;! 1*3%-"-3#,$ (, )#,'"' -/ (, "*%*1 "+* (, "-1"(". -/ ."/. ,+! "1,+* #,( Literally, “in the Garden /1#%"& %-. /- %$*1 ,) *"##,# Some congregations add the following: of Eden.” We imagine that Some congregations add the following: the soul, which connects all living beings with their ֹיִזְכּר אֱ Pהִ ים אֶ ת־נִשְׁ מוֹת י/דִ ידֵ ֽ ינוּ חֶבְרֵי ה(קּ@ה@ל ה(קּ@ דוֹשׁ divine source, returns, after ה(זֶּה שֶׁה@ ל/ כוּ ל/עוֹל@מָם. @אנּ@א תִּהְיֶֽינ@ה נ(פְשׁוֹתֵיהֶם צ/ רוּרוֹת ֹיִזְכּר אֱ Pהִ ים אֶ ת־נִשְׁ מוֹת כׇּ ל־אָחֵ ֽ ינוּ ו/אַחְ יוֹתֵ ֽ ינוּ בּ/נֵי יִשְׂרָאֵל the death of the body, to שֶׁהִקְרִֽ יבוּ ֹאֶת־נ(פְשׁתֵיהֶם בּ/דֶֽרUֶ ל/ה(ק@מַת מ/דִינ(ת יִשְׂרָאֵל .God’s care בִּצְ רוֹר הַח( יִּ ים וּתְהִי מ/נוּחָתָם כָּ בוֹד, שֹֽׂבַע שׂ/מָ חוֹת אֶ ת־ @ פּנֶ ֽיW, נ/עִ ימוֹת בִּימִינ/W נֶֽצַח. אָמֵן. (וּבְה(גּנּ@תָהּ, ו/כׇ ֵֽל־אלֶּה ֶשׁנִּטְבּ/ חוּ בּ/מַעֲשֵׂי חַבּ@ל@ה. בַּעֲבוּר שֶׁאָֽנוּ מִתְ פּ( ל/לִ ים בּ/עַד ה(זְכָּרַת נִשְׁמָתָם. @אנּ@א נִזְ כּוֹר May God remember the souls of our friends, members of this holy congregation, who have gone to their eternal home. May ל/עוֹל@ם הֵד גּ/בוּרָתָם וּמְסִירוּתָם וּתְמִימוּתָם, ו/תִהְיֶֽינ@ה their souls be bound up in the bond of life. May they rest in נ(פְשׁוֹתֵיהֶם צ/ רוּרוֹת בִּצְ רוֹר הַח( יִּ ים וּתְהִי מ/נוּחָתָם כָּ בוֹד, .peace honored in God’s presence. Amen שֹֽׂבַע שׂ/מָ חוֹת אֶ ת־ @ פּנֶ ֽיW, נ/עִ ימוֹת בִּימִינ/W נֶֽצַח. אָמֵן. Exalted, compassionate God, comfort the bereaved families of this May God remember the souls of all those of the house of congregation. Help us to perpetuate everything that was worthy in Israel who sacrificed themselves to establish the State of Israel, the lives of those no longer with us, whom we remember this day. or who have perished in its defense, and those slaughtered in May their memory endure as a blessing. Amen. acts of terror. In their memory we pray. May the memory of their bravery, their dedication, and their innocence be with us throughout time. May their souls be bound up in the bond of ),# '%#*(#1 %-. *+" 1/4 '/&&/,- life; may they be remembered with honor and may they rest in Some congregations add the following: ֹיִזְכּר אֱ Pהִ ים אֶ ת־נִשְׁ מוֹת כׇּ ל־אָחֵ ֽ ינוּ בּ/נֵי יִשְׂרָאֵל ֶשׁ ָ מּס/ רוּ .peace at Your right hand forever. Amen אֶת־נ(פְשָׁם ע(ל קִ דּוּשׁ ַהשֵּׁם, ו/אֶ ת־הָאֲ נ@שִׁ ים נ@שִׁ ים ו@טַף, ֶשׁנֶּחְ נ/ קוּ ֶו/שׁנִּשְׂר/ פוּ ֶו/שׁנֶּהֶרְ גוּ ַבשּׁוֹאָה. בַּעֲבוּר שֶׁאָֽנוּ .%". "+* &&% (, )#,'"' -/ מִתְ פּ( ל/לִ ים בּ/עַד ה(זְכָּרַת נִשְׁמָתָם. @אנּ@א ִישָּׁמַע בּ/ח( יֵּ ֽינוּ אֵל מָלֵא רַחֲמִ ים, שׁוֹכֵן ַבּ / מּרוֹמִ ים, הַמְצֵא מ/נוּחָה נ/כוֹנ@ה הֵד גּ/בוּרָתָם וּמְסִירוּתָם ו/יֵרָאֶה בּ/מַעֲשֵֽׂ ינוּ ֹטֽהַר לִבָּם, תַּֽחַת כּ(נְפֵי ַהשּׁ/כִינ@ה, בּ/מַ עֲ לוֹת ק/ דוֹשִׁ ים וּטְ הוֹרִ ים, ו/תִהְיֶֽינ@ה נ(פְשׁוֹתֵיהֶם צ/ רוּרוֹת בִּצְ רוֹר הַח( יִּ ים וּתְהִי כּ/ זֽ ֹהַר הָ ר@ קִ ֽ י עַ מ( זְהִ ירִ ים, ל/נִשְׁ מוֹת כׇּ ֵֽל־אלֶּה שֶׁהִ זְכַּ ֽרְ נוּ מ/נוּחָתָם כָּ בוֹד, שֹֽׂבַע שׂ/מָ חוֹת אֶ ת־ @ פּנֶ ֽיW, נ/עִ ימוֹת ה( יּוֹם לִבְרָכָה, שֶׁה@ ל/ כוּ ל/עוֹל@מָם, בּ/ג(ן עֵֽדֶן תּ/הִי מ/נוּחָתָם. בִּימִינ/W נֶֽצַח. אָמֵן. @אנּ@א בַּֽע(ל הָרַחֲמִ ים, הַסְתִּירֵם בּ/סֵֽתֶר כּ/נ@פֶ ֽיW ל/ עוֹל@מִ ים. וּצְ רוֹר בִּצְ רוֹר הַח( יִּ ים אֶת־נִשְׁמוֹתֵיהֶם. יהוה הוּא נ(חֲל@תָם. ,May God remember the souls of the martyrs of our people ו/י@נֽ וּחוּ ב/שׁ@ לוֹם ע(ל מִשְׁכּ/בוֹתֵיהֶם. ֹו/נאמַר אָמֵן. who gave their lives for the sanctification of God’s name, and Exalted, compassionate God, grant perfect peace in Your the men women and children who were were slaughtered, sheltering presence, among the holy and the pure, whose burned, and killed in the Holocaust. In their memory we pray. radiance is like the heavens, to the souls of all those we have May our lives reflect a measure of their bravery, dedication, recalled today. May their memory be a blessing, and may they and purity of soul. May their souls be bound up in the bond of rest in paradise. Master of mercy, may they find eternal shelter life; may they be remembered with honor and may they rest in beneath Your sheltering wings, and may their souls be bound peace at Your right hand forever. Amen. up in the bond of life. A!"#$% is their portion. May they rest in peace. And let us say: Amen.

336 שחרית ליום טוב · יזכור  ·   ·  Siddur Lev Shalem for Shabbat and Festivals 336 Copyright © 2016 by the Rabbinical Assembly /- "7"#(*+/-3 01%&' 56 מִ זְ מוֹר ל5ד4וִד. In everything there is at least an eighth part that is death. Its weight is not great. $ 85$-, "0 !$*%! With that secret and carefree grace Mizmor l’david. יהוה ֹרעִי, Pא אֶחְסָר. .we carry it everywhere we go On lovely awakenings, on journeys, A!"#$% is my shepherd; I shall not want. in lovers’ words, in our distraction Adonai ro·i lo e+sar. בִּנְ אוֹת דֶּֽשֶׁא י(רְבִּיצֵֽנִי, ע(ל מֵי מ/ נֻ חוֹת י/נ(הֲלֵֽנִי, forgotten at the edges of our a&airs it is always with us. Weighing God lays me down in green pastures, leads me to still waters, hardly anything at all. Binot desheh yarbitzeini, al mei m’nu+ot y’nahaleini. ((((—-2$ 9"-!32)9 (translated by Rachel Tzvia Back) נ(פְשִׁי י/שׁוֹבֵב, י(נְחֵֽנִי ב/מַעְגּ/לֵי צֶֽדֶק ל/מַֽעַן שׁ/ מוֹ. renews my life, guides me in right paths—for that is God’s way. Nafshi y’shoveiv, yan+eini v’maglei tzedek l’ma·an sh’mo. 3/)* גּ(ם כִּי אֵלUֵ בּ/גֵ יא צ(לְמָֽוֶת You teach your children what you’ve been taught Though I walk through a valley as dark as death, about the generosity of limitations, Gam ki eileikh b’gei tzalmavet Pא אִירָא רָע כִּי אַתָּה ִעמָּדִי. the shortness of life, but also the future you could only find I fear no evil, for You are with me; when you found life’s limits, lo ira ra ki atah imadi. not the death you lived שִׁבְט/W וּמִשְׁע(נְתּWֶֽ ֵֽהמָּה י/נ(חֲמֻֽנִי. ,but death itself, the real-you death Your rod and Your sta&, they comfort me. divvying up your assets— Shivt’kha u-mishantekha heimah y’na+amuni. your heart, your savvy, your love of interpretation, ֹתַּעֲרU ל/פ@נ(י שֻׁלְחָן נֶֽגֶד צֹר/ר@י, and interpretation of love as whatever fulfills your wish You spread a table before me in full view of my foes; to be and to give Ta·arokh l’fanai shul+an neged tzor’rai, ִדּ ַ ֽ שּׁ ְ נ תָּ ַבשֶּֽׁמֶן ֹראשִׁי כּוֹסִי ר/ו@י@ה. ,everything that gives itself to you that gave your children to you and you to them You anoint my head with oil, my cup is overflowing. when the lines between you were cut or frozen Dishanta va-shemen roshi, kosi r’vayah. and pain guaranteed and growing אUַ טוֹב ו@חֶֽסֶד יִרְדּ/פֽוּנִי כׇּל־י/מֵי ח(יּ@י, .and love came roaring back (((((((((((((—:". -$!%# Only goodness and steadfast love shall pursue me all the days of my life, Akh tov va-+esed yird’funi kol y’mei +ayai, ו/שַׁבְתִּֽי בּ/בֵ ית יהוה / ל אֽ ֹרUֶ י@מִֽ ים. And I shall dwell in the house of A!"#$% forever. V’shavti b’veit Adonai l’orekh yamim.

337 שחרית ליום טוב · יזכור  ·   ·  Siddur Lev Shalem for Shabbat and Festivals 337 Copyright © 2016 by the Rabbinical Assembly קַדִּ ישׁ יָ תוֹם Mourner’s Kaddish

May God’s great name be exalted and hallowed throughout ְיִת (גּדּ(ל (ו/יִתְק ַדּשׁ שׁ ֵ/מהּ ַרבָּא, the created world, as is God’s wish. May God’s sovereignty בּ/ע@ל/מָא דִּי ב/רָא, כִּרְעוּ ֵתהּ, soon be established, in your lifetime and in your days, and in ו/י(מְ לִ יU מ( לְ כוּ ֵתהּ בּ (/חֵ יּיכוֹן וּ בְ יוֹמֵ יכוֹן .the days of all the house of Israel. And we say: Amen וּ (בְחיֵּי ד/ כׇ ל־ ֵ בּית ִישְׂרָאֵל, !May God’s great name be acknowledged forever and ever בַּעֲג@ל@א וּבִזְמַן ק@רִ יב, May the name of the Holy One be acknowledged and / ו אִ מְ רוּ אָ מֵ ן. ,celebrated, lauded and worshipped, exalted and honored extolled and acclaimed—though God, who is blessed, י5הֵא שׁ 5ֵמהּ ַרבָּא מ5בָרַ> ל5עָלַם וּלְעָל5מֵי 9עָל5מ4יּא. ,b’rikh hu, is truly beyond all acknowledgment and praise or any expressions of gratitude or consolation ever spoken ְיִתבָּרUַ ו/ יִ ְשׁ ַתּבַּח ו/יִתְפָּאַר ו/ ִ י תְ רוֹמַם ו/יִתְנ(שֵּׂא .in the world. And we say: Amen ַו/יִתְהדַּר ו/יִתְעַלֶּה ו/יִתְהַלּ(ל שׁ ֵ/מהּ דּ ְ/קֻדשָׁא, בּ5רִ י> הוּא, May heaven bestow on us, and on all Israel, life and abundant ל/עֵֽלָּא מִן ׇכּל־בִּרְכָתָא /ו ִ שׁי רָ תָ א ֻתּ ְשׁבּ/חָתָא .and lasting peace. And we say: Amen ו/ ֶ נ חָ מָ תָ א ַ דּאֲ מִ י רָ ן בּ/ע@ל/מָא, May the one who creates peace on high bring peace to / ו אִ מְ רוּ אָמֵן. .[us and to all Israel [and to all who dwell on earth And we say: Amen. י/הֵא שׁ/ל@מָֽא ַרבָּֽא מִן שׁ (/מיּ@ֽא (ו/חִ יּים Yitgadal v’yitkadash sh’meih raba, b’alma di v’ra, kiruteih, ע@לֵֽינוּ ו/ע(ל ׇ כּ ִל־ישְׂרָאֵל, v’yamlikh malkhuteih b’+ayeikhon u-v’yomeikhon / ו אִ מְ רוּ אָמֵן. ,u-v’+ayei d’khol beit yisrael, ba-agala u-vizman kariv v’imru amen. ֹעשֶׂה שׁ@לוֹם ִ בּמְ רוֹמ@יו הוּא ֲי(עשֶׂה שׁ@לוֹם .Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya ע@לֵֽינוּ ו/ע(ל ׇ כּ ִל־ישְׂרָאֵל [ו/ע(ל ׇכּל־יוֹשׁ/בֵי תֵבֵל], Yitbarakh v’yishtaba+ v’yitpa∙ar v’yitromam v’yitnasei v’yit∙hadar v’yitaleh v’yit∙halal sh’meih d’kudsha, b’rikh hu, / ו אִ מְ רוּ אָמֵן. l’eila min kol birkhata v’shirata tushb’+ata v’ne+amata da∙amiran b’alma, v’imru amen. We are seated. Y’hei sh’lama raba min sh’maya v’+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. We are seated.

338 שחרית ליום טוב · יזכור  ·   ·  Siddur Lev Shalem for Shabbat and Festivals 338 Copyright © 2016 by the Rabbinical Assembly This .טַל ּתֵן Dew !  piyyut is ascribed to Eleazar תּ0פִלַּת ט1ל ל0 יוֹם רִ אשׁוֹן שֶׁל פֶּֽסַח !The Prayer for Dew Recited on the First Day of Pesa ,Kallir (th–th century יִשְׂ בּ0 עוּ עֲצֵי יהוה the Land of Israel). It is a א ).*"*-%," +*(%)$'#&% $#" א בַּשּׁ0פֵל1ה וּבָהָר Our God and God of our ancestors: reverse acrostic, with each וּמ1 ל0 אוּ הW גּ0ר1 נוֹת בָּר stanza beginning with the אֱ ?הֵ ֽינוּ וֵא?הֵי אֲ בוֹתֵ ֽ ינוּ [ו0אִ מּוֹתֵ ֽ ינוּ], -Send dew to make Your land lovely. word tal (“dew”) and end ו0הW יְק1 בִ ים תִּ ירוֹשׁ .(”ing with b’tal (“with dew טַל .Send blessing that we may delight in You ו0יִצְהָר The intermediate lines of תְּרWנֵּֽנ1ה פּ0ר1 זוֹת .each stanza rhyme ֵתּן לִרְ צוֹת אַרְצAָ, שִׁ יתֵ ֽ נוּ ב0רָכָה בּ0דִיצMake grain and grapes abound; ,Aָ Each stanza begins by רב דּ1ג1ן ו0תִ ירוֹשׁ בּ0הַפְרִיצAָ, קוֹמֵם עִ יר בָּהּ חֶפְצAָ, בּ( טָ ל. .build the city You desire with heavenly dew—b’tal עוֹמ0 דוֹת עWל תִּלָּם -talking about the hoped ֹ ו0הַשָּׁמַֽיִם יִתּ0 נוּ טַלָּם. Command dew to provide a good year crowned for prosperity that the ,morning dew may bring טַל ,In valleys and on hilltops may God’s trees be sated, with the splendor and glory of the fruits of the earth. but ends by talking about וֵּה שׁ1נ1ה טוֹבָה וּמְעֻטֶּֽרֶת, רִי הָאָֽרֶץ ל0ג1 אוֹן וּלְתִפְאֶֽרֶת, May the city that has become an abandoned hut ,spiritual redemption. Thus צַ פּ( granaries be filled with the dew for which we pray עִ יר כַּסֻּכָּה נוֹתֶֽרֶת, שִׂימָהּ בּ0י1דP0 עֲטֶֽרֶת, בּ(טָל. grain, become a royal wreath held in Your hands presses with the juice of with heavenly dew—b’tal. is both the morning dew grapes and olives; that nourishes grain and fruit and also the “spiritual טַל may everyone settled in Let dew drift over this blessed earth .dew” that refreshes us וֹפֵף עֲלֵי אֶֽרֶץ בּ0רוּכָה, מֶּֽגֶד שָׁמַֽיִם שַׂ בּ0עֵ ֽ נוּ ב0רָכָה, their own land נ מִ .sing as the heavens send and satisfy us with the sweetness of heaven’s blessing The . ַּכ ּנָה   ל( הָאִ יר מִ תּוֹA חֲשֵׁכָה, כַּנּ1ה אַחֲרֶ ֽ יP מ0שׁוּכָה, בּ(טָל. ,down dew. Let light break through the darkness —&"'"("# %)# *$)%+"' that these stalks grow toward You, with heavenly dew—b’tal. people Israel.      טַל May dew flow down mountainsides like honeyed juice, 0 ְ ּכעֶ רְ ּכְך הַעֲמֵד   3 י5 עֲסִ יס צוּף הָרִ ים, ט(עֵם בִּמְ אוֹדֶ ֽ יP מֻ בְחָרִ ים, I shall be like dew to the The people Israel’s . ׁ ְ שמֵ ֽ נ ּו .people Israel, flavoring the choice fruits of Your land fate and God’s name are חֲ נוּנֶ ֽיP חַלֵּץ מִמַּסְ גֵּרִ ים, זִמְרָה נWנְעִ ים ו0קוֹל נ1רִ ים, בּ(טָל. ,they shall flourish like May our voices rise to sing songs of praise lilies . . . as You break the chains of those who plead with You inextricably linked.      טַל they shall blossom like the vine . . . with heavenly dew—b’tal. The essence of . ּו ֹמורִ יד ַה ּטָל שֽׂבַע מַלֵּא אֲסָמֵ ֽ ינוּ, כָעֵת תּ0חַדֵּשׁ י1מֵ ֽ ינוּ, -the Tal liturgy is this proc ו; ֹ הֲ ;Ephraim shall say: May dew produce abundance for our silos lamation, that the rainy דּוֹד, כּ0עֶרְכּP0 הַעֲמֵד שׁ0מֵֽנוּ, 5גּן ר1וֶה שִׂ ימֵ ֽ נוּ, בּ(טָל. ?When I respond and is not now the time to renew our days“ look to God I become season is over and dew like a verdant cypress.” Beloved, raise up our name to be as Yours, is now needed to sustain .agriculture טַל .make us a flourishing garden with heavenly dew—b’tal בּוֹ תּ0בָרAֵ מ1 זוֹן, בּ0מִ שְׁמW נֵּ ֽינוּ אַ ל י0הִי ר1 זוֹן, .Your fruit comes from Me —,"&-$ ./:0–1 With dew our grain shall be blessed, אֲיֻמָּה אֲשֶׁר הִ סַּ ֽ עְ תָּ כַּצֹּאן, אָנּ1א תָּפֵק ל1הּ רָ צוֹן, בּ(טָל. .the fat of the land not waste away שָׁאַתָּה הוּא יהוה אֱ ?הֵ ֽינוּ, מַשִּׁ יב הָ רֽ וּ חַ וּמוֹרִ יד הַטָּל, ,To this people You have shepherded express Your delight, please with heavenly dew—b’tal. For You are A!"#$% our God The congregation responds “Amen” to each who causes the wind to blow and the dew to fall— of the following lines chanted by the leader: לִבְרָכָה ו0?א לִ קְ ל1 ל1 ה, אָמֵן. The congregation responds “Amen” to each of the following lines: Wל0חִ יּים ו0?א ל0 מָ ֽ וֶ ת, אָמֵן. ;for blessing, and not as a curse, amen 0 ל שֽׂ ֹבַע ו0?א ל0ר1 זוֹן, אָמֵן. ;for life, and not for death, amen for abundance, and not for famine, amen. . מְ ַ כלְ ֵּכל חַ יִּים The ark is closed and we continue on page  or  with The ark is closed and we continue on page  or  with “You sustain the living.”

375 מוסף ליום טוב · תפילת טל  ·  ·    Siddur Lev Shalem for Shabbat and Festivals 375 Copyright © 2016 by the Rabbinical Assembly The Greatness of God !"##$%& %&"'(). The Kad- dish Shalem (literally, “Full ק( דִּ ישׁ שׁ$לֵם 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 ְיִתגּ(דּ(ל ַו4יִתְק(דּשׁ שׁ 4ֵמהּ ַרבָּא, בּ4ע$ל4מָא דִּי ב4רָא, כִּרְעוּ ֵתהּ, Just as the Divine su!uses cludes a plea, omitted from ו4י(מְ לִ יC מ( לְ כוּ ֵתהּ בּ4ח( יֵּ יכוֹן וּ בְ יוֹמֵ יכוֹן וּבְח(יֵּי ד4 כׇ ל־ ֵ בּית the entire world, so the the created world, as is God’s wish. May God’s sovereignty soul su!uses the entire soon be established, in your lifetime and in your days, and in other forms of the Kaddish, that the prayers we have ִישְׂרָאֵל, בַּעֲג$ל$א וּבִזְמַן ק$רִ יב, 4 ו אִ מְ רוּ אָמֵן. .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: י-הֵא שׁ ֵ-מהּ ַרבָּא מ-בָר3ַ ל-עָלַם וּלְעָל-מֵי ,עָל-מ*יּא. .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 ְיִתבָּרCַ ו4 יִ ְשׁ ַתּבַּח ְו4יִתפָּאַר ו4 ִ י תְ רוֹמַם (ו4יִתְנשֵּׂא :existence. Leader ו4יִתְהַדָּר ַו4יִתְעלֶּה ַו4יִתְהלּ$ל שׁ 4ֵמהּ ְדּ4קֻדשָׁא, בּ-רִ י3 הוּא, Just as the Divine is pure, May the name of the Holy One be acknowledged and so the soul is pure. celebrated, lauded and worshipped, exalted and honored, ל4עֵֽלָּא מִן כׇּ ל־ [ל4עֵֽלָּא ל4עֵֽלָּא מִ כׇּ ל־ :Just as Divinity dwells in [on Shabbat Shuvah we substitute בִּרְכָתָא 4ו ִ שׁי רָ תָ א ֻתּ ְשׁבּ4חָתָא ו4נֶחָמָתָא דַּאֲמִירָן בּ4ע$ל4מָא, ,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 4 ו אִ מְ רוּ אָמֵן. the soul dwells in the innermost sanctuary of acknowledgment and praise, or any expressions of תּ (ִתְקבּ(ל צ4לוֹת4הוֹן וּבָעוּת4הוֹן דּ4 כׇ ִל־ישְׂרָאֵל קQדָם אֲבוּהוֹן .human beings. gratitude or consolation ever spoken in the world Let that which has these And we say: Amen. דִּי ִבשְׁמ(יּ$א 4 ו אִ מְ רוּ אָ מֵ ן. five qualities praise the one who has these five May the prayers and pleas of all Israel be accepted by their י4 הֵ א שׁ4ל$מָא ַרבָּא מִ ן שׁ4מ(יּ$א, ו4ח( יִּ ים ע$לֵֽינוּ ו4ע(ל ׇ כּ ִל־ישְׂרָאֵל, .qualities. creator in heaven. And we say: Amen —"#"$%&'(#' )#%*+, 4 ו אִ מְ רוּ אָמֵן. May heaven bestow on us, and on all Israel, life and abundant ֹעשֶׂה שׁ$לוֹם ִ בּמְ רוֹמ$יו הוּא ֲי(עשֶׂה שׁ$לוֹם ע$לֵֽינוּ .and lasting peace. And we say: Amen ו4ע(ל ׇ כּ ִל־ישְׂרָאֵל [ו4ע(ל ׇכּל־יוֹשׁ4בֵי תֵבֵל], 4 ו אִ מְ רוּ אָ מֵ ן. May the one who creates peace on high bring peace to us and to all Israel [and to all who dwell on earth]. And we say: Amen.

203 מוסף לשבת ויום טוב · עמידה    ·   ·Siddur   Lev Shalem for Shabbat and Festivals 203 Copyright © 2016 by the Rabbinical Assembly סיום התפילה Concluding Prayers

Ein Keiloheinu: * .   This .אֵ ין כֵּאלֹהֵֽינ ּו  אֵ ין כֵּ א@הֵ ֽינוּ, אֵ ין כַּ אדוֹנֵ ֽינוּ, Ein Keiloheinu A Ladino Version st-millennium prayer was אֵ ין כּ4מ( לְכֵּ ֽנוּ, אֵ ין כּ4 מוֹשִׁ יעֵ ֽ 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 כֵ אTהֵ ֽינוּ, מִ י כַ אדוֹנֵ ֽינוּ, ,ein kadoneinu repetitions served to bring מִ י כ4מ( לְכֵּ ֽנוּ, מִ י כ4 מוֹשִׁ יעֵ ֽ 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 נוֹדֶה לֵ אTהֵ ֽינוּ, נוֹדֶה ל( 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 נוֹדֶה ל4מ( לְכֵּ ֽנוּ, נוֹדֶה ל4 מוֹשִׁ יעֵ ֽ 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 רוּC אֱ Tהֵ ֽינוּ, בָּ רוּC אֲ דוֹנֵ ֽינוּ, Blessed is our sovereign. Blessed is our deliverer. Sephardic liturgy, it forms בָּ רוּC מ( לְכֵּ ֽנוּ, בָּ רוּC מוֹשִׁ יעֵ ֽ נוּ. ,Mi kheiloheinu mi khadoneinu, You are our God. You are our master. part of the conclusion of every morning service. The אַתָּה הוּא אֱ Tהֵ ֽינוּ, אַתָּה 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 אַתָּה הוּא מ( לְכֵּ ֽנוּ, אַתָּה הוּא מוֹשִׁ יעֵ ֽ נוּ. .Ken como muestro dio, You are the one to whom our ancestors o!ered fragrant incense next two begin with the אַתָּה הוּא שֶׁ הִקְ טִֽ 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 ל4פ$ נֶ ֽיY ֹאֶת־ק4טֽרֶת ַהסַּמִּ ים. ken como muestro salvador. mi kh’malkeinu, mi kh’moshi·einu. Nodeh leiloheinu, nodeh ladoneinu, אָמַר Nodeh leiloheinu,  (  nodeh l’malkeinu, nodeh l’moshi·einu. In the ancient . רַ ּבִי אֶלְעָזָר ,nodeh ladoneinu -synagogue, prayer ser אָמַר רַבִּי אֶלְע$ז$ר אָמַר רַבִּי חֲ נִ ינ$ א׃ תּ(לְמִידֵי חֲ כָמִ ים ,nodeh l’malkeinu, Barukh eloheinu, barukh adoneinu vices concluded with Torah מַרְ בִּ ים שׁ$ לוֹם בָּעוֹל$ם, שֶׁ נֶּאֱמַ ר׃ ו4כׇל־בּ$נ(ֽיCִ לִמּוּדֵי 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 ו4רַב שׁ4 לוֹם בּ$נ$ֽיCִ. א(ל תִּקְרָא בּ$נ$ֽיCִ אֶלָּֽא בּוֹנ$ֽיloaremos a muestro señor, atah hu malkeinu, atah hu moshi·einu. .Cִ loaremos a muestro re, Atah hu she-hiktiru avoteinu l’fanekha et k’toret ha-samim. passage quoted extensively in the Talmud. In reciting שׁ$ לוֹם רָב ֹל4אהֲבֵי תוֹרָתYֶֽ, ו4אֵ ין ל$ֽמוֹ מִ כְ שׁוֹל. loaremos a muestro it, we express the hope that י4הִי שׁ$ לוֹם בּ4חֵילCֵ, שׁ(לְו$ה בּ4אַרְמ4נוֹתָֽיsalvador. .Cִ Barukh eloheinu, the teaching and learning we have experienced today ◀ ל4מַֽעַן אַח(י ו4רֵע$י, אֲדַבּ4רָה נּ$א שׁ$ לוֹם בּbarukh adoneinu, A Final Teaching .Cָ will help create a world barukh malkeinu, Rabbi Eleazar said in the name of Rabbi -anina: Students of of peace. It is through the ל4מַֽעַן בֵּ ית יהוה אֱ Tהֵ ֽינוּ, אֲב(קְשָׁה טוֹב ל$barukh moshi·einu. .C teaching of the values that יהוה ֹעז ל4עַ מּוֹ יִתֵּן, יהוה י4בָרCֵ אֶ ת־עַ מּוֹ ַב $ שּׁלוֹם. :Bendicho muestro dio, Torah increase peace in the world, as the prophet Isaiah said bendicho muestro señor, “All your children shall be taught by A,&'#(, 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 . Atah hu eloheinu, children,” but rather as bonayikh, “your builders.” 8 Isaiah :. The rabbis see the . וְ ׇ כל־ ָּב : ֽ ניִ ך לִ מּ ּודֵי יהוה atah hu adoneinu, May those who love your Torah find great peace; may they not         atah hu malkeinu, stumble. teachers of Torah as “builders” and their disciples as their children. atah hu moshi·einu. Psalm :. This verse . ׁ ָשל ֹום רָ ב לְ אֹ הֲ בֵי ת ֹו רָ ת =ֶֽך  ?   B ?    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 : .יְהִי ׁ ָשל ֹום ּב 8ְחֵילֵך tu el muestro salvador. )       For the sake of the house of A,&'#( our God, I seek your welfare. . לְמ:ֽעַן אַ חַ י... לְ מ: ֽ עַ ן ֵּבית יהוה May God grant strength to God’s people; may God grant God’s DEF ?&( %"!( ED )B GFE?&(F% . . . DEF ?&( %"!( ED     Psalm :–. These verses seek the peace and welfare of Jerusalem. people peace. .Psalm : .יהוה עֹז לְ עַ מּ ֹו יִ ּתֵן      H’ ( In some congregations, the service continues with Kaddish D’Rabbanan, page .

204 מוסף לשבת ויום טוב · סיום התפילה    ·   ·Siddur   Lev Shalem for Shabbat and Festivals 204 Copyright © 2016 by the Rabbinical Assembly Since the .עָלֵֽינ ּו I Spread Out God’s We rise: " Aleinu th or th century, the Aleinu prayer has acquired עָ לֵ ֽינוּ - ל שַׁ בֵּ ֽ חַ ל(אֲ דוֹן ֹהַכּל, :Names in Front of Me We rise a special pride of place in ל$תֵת גּ4דֻלָּה ל4יוֹצֵר בּ4רֵ אשִׁ ית, ,I spread out God’s names It is for us to praise the ruler of all in front of me Ashkenazic liturgy and is recited at the conclusion ֶשׁלֹּא עָשָֽׂ נוּ כּ4גוֹיֵי הָאֲרָ צוֹת, ,on the floor of my chilly to acclaim the Creator room. who has not made us merely a nation, of every service; it does not וT 4א שָׂמָ ֽ נוּ כּ4מִשְׁפּ4 חוֹת הָאֲדָמָה, The name by which I nor formed us as all earthly families, play the same role in the .Sephardic liturgy ֶשׁלּא שָׂם חֶ לְקֵ ֽ נוּ כָּהֶם, called him when his spirit breathed in me. nor given us an ordinary destiny. ֹ The origin of this popular prayer is a matter ֹו4גר$ לֵ ֽנוּ כּ4כׇל־הֲמוֹנ$ם. ,And the name by which I a And so we bow, acknowledging the supreme sovereign called him when I was a the Holy One, who is praised— of debate. Some medieval b sources (e.g. Rokea+, early ו(אֲ נ(ֽחְ נוּ כּוֹר4 עִ ים וּמִשְׁתַּחֲ וִ ים וּמוֹדִ ים, .young girl (th century, Germany לִפְנֵי מֶֽלCֶ מ(לְכֵי הַמּ4 ל$כִ ים, ה(קּ$ דוֹשׁ בָּ רוּC 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 שָׁמַֽיִם ֹו4יסֵד אָֽרֶץ, .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 וּמוֹשַׁב י4ק$ רוֹ ַבּשָּׁמַֽיִם מִמַּֽע(ל, ,again permitted to all. This is our God, none else; ours is the true sovereign the Temple service. Other וּשְׁכִינ(ת עֻ זּוֹ בּ4גׇבְהֵי מ4 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 nd- or הוּא אֱ Tהֵ ֽינוּ אֵ ין עוֹד. parents were a roof over me. And the name when “Know this day and take it to heart, rd-century mystical circles. Its first known use in the אֱמֶת מ( לְכֵּ ֽנוּ אֶֽפֶס זוּל$ תוֹ, ;I had no ceiling. that A,&'#( is God in heaven above and on earth below -formal liturgy is as an intro כַּכָּ תוּב בּ4 תוֹרָ תוֹ׃ ”.The name by which I there is no other called him so that I duction to the Malkhuyot Sovereignty”) section of“) ו4י$דַעְתָּֽ (היּוֹם ֹו(הֲשֵׁבתָֽ אֶל ל4בָבwould fear him. And the Aleinu l’shabei∙a+ la-adon hakol, ,Yֶֽ name by which I called lateit g’dulah l’yotzer b’reishit, the Rosh Hashanah Musaf .service כִּי יהוה הוּא הָאֱ Tהִ ים ַבּשָּׁמַֽיִם מִמַּֽע(ל, ,him so that I would not shelo asanu k’goyei ha-aratzot be afraid. v’lo samanu k’mishp’+ot ha-adamah, Aleinu articulates a pro- ו4ע(ל הָאָֽרֶץ מִתָּֽחַת, אֵ ין עוֹד. The name by which I shelo sam +elkeinu kahem, gression of ideas. In the first called him so that he v’goraleinu k’khol hamonam. paragraph, we are asked to would remember me. express our gratitude for the special fate and role of the Jewish people in history. a And the name so that Va∙ana+nu korim u-mishta+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 —.(/0# *(.(#* 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 :: “For the people of every nation shall walk in the name of bashamayim mima∙al, v’al ha-aretz mita+at, ein od. their god, but we shall walk in the name of Adonai, our God, forever.” Whether articulated with this wording or the standard text, Aleinu both asserts a pride in Jewish destiny and challenges us to go out to the world committed to Jewish spiritual values. -The prayer mentions a variety of forms of bow . וַ אֲ ַנ חְ נ ּו כּ ֹורְעִ ים    " ing. In ancient times, korim meant touching the floor with one’s knees, and mishta"avim meant bending at the waist. However, the ancient rabbis minimized the bowing that takes place in the service, and so today it is customary to simply bow one’s head or slightly bend one’s body at this point in the prayer. .Deuteronomy : . וְ ָ י דַ עְ Dּֽת ַה ּי ֹום EI ?&$% #"B*!

205 מוסף לשבת ויום טוב · סיום התפילה    ·   ·Siddur   Lev Shalem for Shabbat and Festivals 205 Copyright © 2016 by the Rabbinical Assembly In the Days to Come And so, A,&'#( our God, we await You, (      ע(ל כֵּן נ4ק(וֶּה לY4 יהוה אֱ Tהֵ ֽינוּ, In the days to come, ְל ַת ּקֵן that soon we may behold Your strength revealed in full glory,   " לִרְ אוֹת מ4הֵרָה בּ4תִפְאֶֽרֶת עֻזּthe Mount of Adonai’s ,Yֶֽ -Begin .ע ֹו לָ ם ְ ּבמַ לְ ּכות ׁ ַש ּדַי ,sweeping away the abominations of the earth house shall stand firm ,ning in the th century ל4הַעֲבִ יר גִּ לּוּלִ ים מִן הָאָֽרֶץ, ,obliterating idols above the mountains, this phrase came to be seen as similar to Isaiah’s ו4הָאֱ לִ ילִ 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 ל4ת(קֵּן עוֹל$ם בּ4מ( לְ כוּת ַשׁדּ(י, The peoples shall gaze on even the wicked will turn toward You. nations,” and it was thus -interpreted as a call to uni ו4כׇל־בּ4נֵי בָשָׂר יִקְר4 אוּ בִשְׁמit with joy, ,Yֶֽ and many nations shall go Then all who live on earth will understand and know versal justice. In this vein, the phrase l’takken olam ל4הַפְ נוֹת אֵ לֶ ֽיY כׇּל־רִשְׁעֵי אָֽרֶץ. ,and shall say, that to You alone every knee must bend “Come, let us go up to the was understood to mean י(כִּֽ ירוּ ו4יֵד4 עוּ כׇּל־יוֹשׁ4בֵי תֵבֵל, .all allegiance be sworn Mount of Adonai, “to repair the world”—that is, to be partners with God כִּי לY4 תִּכְרַע כׇּל־בֶּֽרto the House of the God They will bow down and prostrate themselves before You, ,Cֶ of Jacob; 1A,&'#( our God, in achieving a time of peace ִתּשָּׁבַע כׇּל־ל$ שׁוֹן. that God may instruct us in treasure Your glorious name, and righteousness. Even earlier, Maimonides (th ל4פ$ נֶ ֽיY יהוה אֱ Tהֵ ֽינוּ יִכְר4 עוּ ו4 יִ פּֽ ֹ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 ו4לִכְ בוֹד שִׁמYְ י4ק$ר יִתֵּ ֽ נוּ, ,For instruction shall come May You soon rule over them forever and ever forth from Zion, for true dominion is Yours; characteristic of messianic times would be an end to וִ יק( בּ4 לוּ כֻלָּם אֶ ֹת־על מ(לְכוּתand the word of Adonai .Yֶֽ one people dominating ו4תִמְ CT עֲלֵיהֶם מ4הֵרָה ל4עוֹל$ם ו$עֶד, .from Jerusalem. and You will rule in glory until the end of time Thus God will judge another (Mishneh Torah, .(Hilkhot Melakhim : כִּי הַמּ( לְ כוּת שֶׁלּY4 הִ יא, :among the many peoples, ▶ As is written in Your Torah and arbitrate for the multi- “A,&'#( will reign forever and ever.” -E*"$   #" וּלְעֽוֹל4מֵי עַד תִּמְ CT בּ4כָ בוֹד. tude of nations, however יהוה ִ י מְ לֹ 8ך distant. And as the prophet said:    .Exodus : . לְ ע ֹולָם וָעֶד כַּכָּ תוּב בּ4 תוֹרָתֶ ֽ Y׃ יהוה יִמְ CT ֹל4על$ם ו$עֶד. .They shall beat their “A,&'#( shall be acknowledged sovereign of all the earth swords into plowshares ◀ On that day A,&'#( shall be one, and the name of God, one.” E   "#E*"$ and their spears into prun- ּ    ו4נֶאֱמַ ר׃ ו4ה$י$ה יהוה ל4מֶֽלCֶ ע(ל כׇּל־הָאָֽרֶץ, ַּבי ֹום הַה ּוא ,ing hooks. V’ne∙emar: v’hayah Adonai l’melekh al kol ha-aretz . Zechariah יִהְיֶה יהוה אֶחָד (בּיּוֹם הַ הוּא יִהְיֶה יהוה אֶחָד, וּשְׁ מוֹ אֶחָד. .Nation shall not lift up bayom hahu yihyeh Adonai e+ad, u-sh’mo e+ad :. 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. —*(2#3 4:5–6

206 מוסף לשבת ויום טוב · סיום התפילה    ·   ·Siddur   Lev Shalem for Shabbat and Festivals 206 Copyright © 2016 by the Rabbinical Assembly ק( ִ דּישׁ י$ 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: 1A loving community May God’s great name be exalted and hallowed throughout (יִתְגּדּ(ל (ו4יִתְקדַּשׁ שׁ4מֵהּ רַבָּא, buttresses you, feeding בּ4ע$ל4מָא דִּי ב4רָא, כִּרְעוּתֵהּ, you, telling you when to the created world, as is God’s wish. May God’s sovereignty stand and sit, thrusting soon be established, in your lifetime and in your days, and in ו4י(מְ לִ יC מ(לְכוּתֵהּ (בּ4חֵ יּיכוֹן וּבְ יוֹמֵ יכוֹן .into your slack hand the the days of all the house of Israel. And we say: Amen prayer book containing the (וּבְחיֵּי ד4 כׇ ל־בֵּ ית יִשְׂרָאֵל, :chanted words that, until Congregation and mourners בַּעֲג$ל$א וּבִזְמַן ק$רִ יב, !now, only other people May God’s great name be acknowledged forever and ever knew by heart. ו4אִמְ רוּ אָמֵן. :Mourners (.&9 . 788#'—

May the name of the Holy One be acknowledged and Congregation and mourners: Yahrzeit: The Years celebrated, lauded and worshipped, exalted and honored, י-הֵא שׁ-מֵהּ רַבָּא מ-בָר3ַ ל-עָלַם וּלְעָל-מֵי *עָל-מ,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 יִתְבָּרCַ ו4יִשְׁתַּבַּח ו4יִתְפָּאַר ו4יִתְרוֹמַם ו4יִתְנ(שֵּׂא 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. ַו4יִתְהדַּר ו4יִתְעַלֶּה ו4יִתְהַלּ(ל שׁ4מֵהּ דּ4קֻדְשָׁא, בּ-רִ י3 הוּא, idea that he would be [ל4עֵֽלָּא ל4עֵֽלָּא 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“ ל4עֵֽלָּא מִן כׇּ ל־ always with me” seemed“ and lasting peace. And we say: Amen. בִּרְכָתָא ו4שִׁירָתָא תֻּשְׁבּ4חָתָא ו4נֶחָמָתָא דַּאֲמִירָן בּ4ע$ל4מָא, .a not-believable comfort Now, four years later, my May the one who creates peace on high bring peace to us and ו4אִמְ רוּ אָמֵן. sisters and I are amazed by his presence. We use his to all Israel [and to all who dwell on earth]. And we say: Amen. י4הֵא שׁ4ל$מָֽא רַבָּֽא מִן (שׁ4מיּ$ֽא (ו4חִ יּים expressions; we laugh at his voice in our heads, for Mourners and those observing Yahrzeit: ע$ לֵ ֽינוּ ו4ע(ל כׇּל־יִשְׂרָאֵל, we can hear exactly what Yitgadal v’yitkadash sh’meih raba, b’alma di v’ra, kiruteih, v’yamlikh ו4אִמְ רוּ אָמֵן. ,he would say. malkhuteih b’+ayeikhon u-v’yomeikhon u-v’+ayei d’khol beit yisrael —'788# .#9&9&.) ba∙agala u-vizman kariv, v’imru amen. ֹעשֶׂה שׁ$ לוֹם בִּמְ רוֹמ$ יו הוּא י(עֲשֶׂה שׁ$ לוֹם :Congregation and mourners Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. ע$ לֵ ֽינוּ ו4ע(ל כׇּל־יִשְׂרָאֵל [ו4ע(ל כׇּל־יוֹשׁ4בֵי תֵבֵל], Mourners: ו4אִמְ רוּ אָמֵן. Yitbarakh v’yishtaba+ 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 . v’shirata tushb’+ata v’ne+amata da∙amiran b’alma, v’imru amen. Some congregations conclude with Adon Olam on page ; others conclude with other Shabbat songs (see pages  and –). Y’hei sh’lama raba min sh’maya v’+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 . Some congregations conclude with Adon Olam on page ; others conclude with other Shabbat songs (see pages  and –).

207 מוסף לשבת ויום טוב · סיום התפילה    ·   ·Siddur   Lev Shalem for Shabbat and Festivals 207 Copyright © 2016 by the Rabbinical Assembly It . אֲ ד ֹון ע ֹולָם The service concludes with a song. Two choices are given here, The service concludes with a song. Two choices are given here, " E but other songs may be selected, such as those on pages –. but other songs may be selected, such as those on pages –. is unclear who authored this thousand-year-old poem, but it appears in the א א !"#$ #%!& beginning of the morning service, at the conclusion אֲ דוֹן עוֹלָם אֲשֶׁר מ$ל(C, בּ4טֶֽרֶם כׇּ ל־י4צִ יר נִבְרָא. Before creation shaped the world, of the Musaf (additional) service, and also at the end ל4עֵת נ(עֲשָׂה ב4חֶפְ צוֹ ֹכּל, אֲז(י מֶֽלCֶ שׁ4 מוֹ נִקְרָא. ;eternally God reigned alone of evening services, in both ו4אַחֲרֵי כִּכְ לוֹת ֹהַכּל, ַל4בדּוֹ יִמְ CT נוֹרָא. but only with creation done the Ashkenazic and Seph- ardic liturgies. (The latter ו4 הוּא ה$י$ה ו4הוּא ֹה וֶ ה, ו4 הוּא יִהְיֶה בּ4תִפְאָרָה. .could God as Sovereign be known version, however, contains ו4 הוּא אֶחָד ו4אֵ ין שֵׁ נִ י, ל4הַמְשִׁ יל לוֹ ל4הַחְבִּֽירָה. When all is ended, God alone will reign in wondrous majesty. several more verses than (.are found in the former בּ4לִי רֵ אשִׁ ית בּ4לִי תַכְלִית, ו4 לוֹ הָעז ו4הַמִּשְׂרָה. God was, God is, always will be ֹ The poem is composed of two parts. The first half ו4 הוּא אֵלִי ו4ח(י ֹגּ אֲ לִ י, ו4 צוּר חֶבְלִי בּ4עֵת צָרָה. .glorious in eternity God is unique and without peer, of the poem is a series of -philosophic or credal state ו4 הוּא ִנסִּי וּמ$ נוֹס לִ י, מ4נ$ת כּוֹסִי בּ4 יוֹם אֶקְרָא. ments about God. But as it בּ4 י$ דוֹ אַפְקִ יד ר וּ חִ י, בּ4עֵת אִישַׁן ו4אָעִֽירָה. .with none at all to be compared Without beginning, endlessly, moves toward its conclu- sion, the poem changes ו4עִם רוּחִי ִגּ4ו $ יּתִ י, יהוה לִי וT4א אִירָא. .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; ru"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’+eftzo kol azai melekh sh’mo nikra. V’a+arei ki-kh’lot ha-kol l’vado yimlokh nora. V’hu hayah v’hu hoveh v’hu yihyeh b’tifarah. V’hu e+ad v’ein sheni l’hamshil lo l’ha+birah. B’li reishit b’li takhlit v’lo ha-oz v’ha-misrah. V’hu eli v’+ai go·ali v’tzur +evli b’et tzarah. V’hu nisi u-manos li m’nat kosi b’yom ekra. B’yado afkid ru+i b’eit ishan v’a·irah V’im ru+i g’viyati Adonai li v’lo ira.

211 מוסף לשבת ויום טוב · סיום התפילה    ·   · Siddur  Lev Shalem for Shabbat and Festivals 211 Copyright © 2016 by the Rabbinical Assembly