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

!"# $%&&'(')%* %++#,&*-

Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. Copyright © !"#$ by The Rabbinical Assembly, Inc. First edition. All rights reserved.

No part of this book may be reproduced or transmitted in any form T01 S*2234 L15 S06718 C988*::11 or by any means, electronic or mechanical, including photocopy, recording or any information storage or retrieval system, except Rabbi Edward Feld, Senior Editor and Chair for brief passages in connection with a critical review, without permission in writing from: Rabbi Jan Uhrbach, Associate Editor The Rabbinical Assembly Rabbi David M. Ackerman %"&" Broadway New York, NY #""!' ;azzan Joanna Dulkin www.rabbinicalassembly.org Rabbi Amy Wallk Katz Permissions and copyrights for quoted materials may be found on pages ($%–($). Rabbi Cantor Lilly Kaufman *+,-: !"#-$-!%&'%!-&(-' Rabbi Alan Lettofsky Library of Congress Cataloging-in-Publication Data is available.

Rabbi Robert Scheinberg Designed, composed, and produced by Scott-Martin Kosofsky at The Philidor Company, Rabbi Carol Levithan, ex o!cio Rhinebeck, New York. www.philidor.com The principal Hebrew type, Milon (here in its second and third Rabbi Julie Schonfeld, ex o!cio iterations), was designed and made by Scott-Martin Kosofsky; it was inspired by the work of Henri Friedlaender. The principal roman and italic is Rongel, by Mário Feliciano; the sans serif is Cronos, by Robert Slimbach. The Hebrew sans serif is Myriad Hebrew, by Robert Slimbach with Scott-Martin Kosofsky.

Printed and bound by LSC Communications, Crawfordsville, Indiana.

Fourth Printing #& #' #$ #) #( #% #! ## #"./.&.'.$.).(

Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. תוכן העניינים | /-,.-,+* יום טוב תפילות ושירים נוספים Additional Prayers and Songs Festivals סדר ליל שבת ויום טוב שבת ויום טוב ביום Introduction to the Festivals (1& פסח !1( Pesa2 Shabbat and Festival Daytime Shabbat and Festival Evening תפילת העמידה ליום טוב 1$& הכנה לשבת & שחרית "! :The Amidah for Festivals שבועות &#( Shavuot Arvit, Sha2arit, Min2ah Morning Service Preparing for Shabbat הדלקת נרות שבת ( סדר קריאת התורה "$# סדר נטילת לולב %#& סוכות ()( Sukkot Taking Up the Lulav Torah Service Candlelighting for Shabbat אשפיזין ()( קבלת שבת $ מוסף לשבת %"# הלל $#& Ushpizin Hallel Musaf for Shabbat Kabbalat Shabbat חנוכה !)( עיוני שבת #& מוסף לשבת ראש חודש &!# סדר קריאת התורה ))& anukkah' Musaf for Shabbat Shabbat Study Texts ליום טוב The Festival Torah Service Rosh 'odesh פורים #&( ערבית לשבת ויום טוב !& Purim יזכור 1&& Shabbat and Festival Evening Service מנחה לשבת ויום טוב &#) Yizkor קידוש לראש השנה )&( ספירת העומר &$ A!ernoon Service for Shabbat and Festivals The Counting of the Omer מוסף ליום טוב׃ &(& Kiddush for Rosh Hashanah העבודה במקדש פרקי אבות %&) שיר של יום &&( Musaf for Festivals: The Psalms of the Day Pirkei Avot שבת ויום טוב בבית The Temple Service Shabbat and Festivals at Home מי שברך לעולים לתורה !&( מוסף ליום טוב׃ %%& Prayers for Those Called שבת בבית &0 תפילות חול החגים בפיוט to the Torah Musaf for Festivals: Weekday Services Shabbat at Home Poetic Offerings תפילות של אזכרה והודאה $(( קידוש לליל שבת 0$ ערבית לחול ($) Memorial and Thanksgiving Kiddush for Shabbat Evening Weekday Evening Service for תפילת טל ותפילת גשם (Prayers &0 יום טוב בבית "Tal and Geshem: Conclusion of Shabbat or a Festival 0 ארץ ישראל 0(( Prayers for Dew and Rain Festivals at Home הבדלה &") The Land of Israel עירוב תבשילין "Havdalah 0 הושענות )"& Eruv Tavshilin קידוש לבנה $") Hoshanot for Sukkot תפילות לעת צרה %1( קידוש לליל יום טוב !Prayers in Times of Tragedy Blessing of the New Moon 0 Kiddush for Festival Evening הקפות )1( מנחה לחול !") Hakafot for Sim2at Torah שלום )%( שירים וזמירות )" Peace Weekday Afternoon Service Before Shabbat or a Festival Songs and Hymns ארצות הברית וקנדה &%( ברכת המזון United States and Canada "0 )%) Glossaries Birkat Hamazon )$# Sources and Credits vi סדור לב שלם · תוכן העניינים vii    ·  Siddur Lev Shalem. 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    ·   ·   103 Siddur Lev Shalem. 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 מֵ עֵ Bיני 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    ·   ·   104 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. .  ! ל2פֶֽסַח ,+* ()&%# :'&%$# "! -Pesa It took God but six days to Early prayerbooks recom- ,mend that on festivals ה4 יּוֹם ח4ג הַפֶּֽסַח, שֶׁ בּוֹ אוֹמ&רִ ים׃ :create the world; it took my Today is the Festival of Pesa-, on which we say mother at least twice that Give thanks to A!"#$%, for God is good; special psalms appropriate .for these days be recited הוֹֽדוּ ל4 יהוה כִּי טוֹב כִּי ל2עוֹלָם חַ סְ דּוֹ. long to prepare for Passover. give thanks to God, almighty; Tractate Sofrim, a late הוֹֽדוּ לֵא=הֵי הָאֱ=הִים 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 ל4אֲדֹנֵי הָאֲדֹנִים כִּי ל2עוֹלָם חַ סְ דּוֹ. Yet as we approached the who alone works great wonders, alternative psalms, instead ל& ֹעשֵׂה נִפְלGאוֹת 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 נG 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&רק4ע הָאָֽרֶץ ע4ל ַ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 4בּיּוֹם כִּי ל2עוֹלָם חַ סְ דּוֹ. enumerated the plagues .occasions אֶ 4ת־ה G יּרֵ ֽ חַ ו&כוֹכָבִ ים ְל&מֶמשׁ&לוֹת ַבּ ָ ֽ לּיְ לG 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, ! , 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 .!cially appropriate for Pesa 4ויּוֹצֵא ִ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&יGד חֲזGקGה וּ ֽבִזְרוֹ עַ נ&טוּיGה 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 י4ם סוּף לִגְזGרִים 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&י4ם 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 יW ַ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&לGכִים גּ&דֹלִים כִּי ל2עוֹלָם חַ סְ דּוֹ. tion for Israel inflicted loss of life on the Egyptians. . . . Jews Si&on, King of the Amorites, 0, 1 4ויּ 4ֹהֲרג מ& לGכִ 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 מֶֽלWֶ הָאֱמֹ רִ י כִּי ל2עוֹלָם חַ סְ דּוֹ. Each plague killed some of madic people, powerful in וּלְעוֹג מֶֽלWֶ ַה ָבּ ָשׁן כִּי ל2עוֹלָם חַ סְ דּוֹ. ,God’s creatures. giving their land to Israel as an inheritance 'This ritual of self- an inheritance to Israel, God’s servant, ki l’olam !asdo the ancient Near East in the pre-Israelite period. Bashan transcendence is part of a for God’s love endures forever is the name of the northern ו&נGתַן אַרְצָם ל& נ4 חֲ לG ה כִּי ל2עוֹלָם חַ סְ דּוֹ. larger matrix.... God chose plains and mountains east נ4חֲלGה ִל&ישְׂרָאֵל עַ בְ דּוֹ ,Abraham to be a blessing for who remembered us when we were laid low -of the Jordan River. Ac כִּי ל2עוֹלָם חַ סְ דּוֹ. humanity, and hence Jews and rescued us from our foes; ki l’olam !asdo will ultimately be judged by cording to the Torah, the Israelites defeated several ֶשׁ &בּשִׁפְלֵֽנוּ זGֽכַר לGֽנוּ כִּי ל2עוֹלָם חַ סְ דּוֹ. how they treat the other. Is for God’s love endures forever of the peoples living in the 4ויִּפְר&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 . —%()$* (+,"*(+,

116 שחרית לשבת ויום טוב · ברכות השחר    ·  Siddur ·   Lev Shalem for Shabbat and Festivals 116 Copyright © 2016 by the Rabbinical Assembly !" #$%&'!(: )#%*+ ,,- (selected verses) !  is a paean to Torah. Substantively, all לִשְׁבוּעוֹת of its  verses describe ה6 יּוֹם ח6ג הַשָּׁ בוּעוֹת, שֶׁ בּוֹ אוֹמ&רִ ים׃ :Today is the Festival of Shavuot, on which we say the wonders of Torah and ,its reward. Structurally אַשְׁרֵי ת&מִימֵי דָ ֽ רֶ = ֹהַהל&כִ ים בּ&תוֹרַת יהוה. ,Happy are they whose way is integrity who walk in the path of God’s Torah. it consists of twenty-two ;stanzas of eight verses each ָבּרוּ= אַתָּה יהוה ל6מּ&דֵֽנִי חֻקֶּ ֽ יPraised are You, A/!"%0; teach me Your laws. .B. the verses of each stanza begin with the same letter גּ7 ל עֵינ6י ו& אַ בִּ ֽ י טָ ה נִפְ לH אוֹת מִתּוֹרָתOpen my eyes that I may see the wonders of Your Torah; .Bֶֽ ,of the Hebrew alphabet ֶֽדּרֶ= פִּ קּוּדֶ ֽ יB הֲ בִ י נֵ ֽ נִ י ו&אָשִֽׂיחָה בּ&נִפְ ל& אוֹתֶ ֽ יhelp me to understand the way of Your decrees, .B. .that I may speak of Your wonders. thus forming an eight-fold .acrostic from alef to tav הַדְרִיכֵֽנִי בִּ נְתִ יב מִצPְתֶֽיB כִּי בוֹ חָפָֽצְתִּי. How I wish that You would guide me in the path of Your mitzvot; In addition, the first two words of the psalm, ashrei ו>אֶשְׁתַּעֲשַׁע בּ&מִ צְ Pתֶ ֽ יB אֲשֶׁר אָהָֽבְתִּי. .I would delight in Your mitzvot, for that is what I love. t’mimei, begin with alef and ֹזאת נֶחָמָתִי ב& עׇ נְ יִ י כִּי אִמְרָת&B חִיּHֽתְנִי. ;Amidst my di!culties, this is my comfort: Your words have revived me tav, further emphasizing the idea (represented by חַ ְסדּ&B יהוה מHל&אָה הָ אָ ֽ רֶ ץ חֻקֶּ ֽ יB ל6מּ&דֵֽנִי. .the world is filled with Your love and kindness—teach me Your laws. (the complete alphabet טוּב טַֽעַם וHדַֽעַת ל6 מּ& דֵ ֽ נִ י כִּי ב&מִ צְ Pתֶ ֽ יB הֶאֱמָֽנְתִּי. .Give me insight and discernment, for I put my trust in Your mitzvot .I am Your handiwork, You formed me; of the completeness and .totality of the Torah י? דֶ ֽ יB עָשֽׂוּנִי ו6 יְ כ וֹ נ& נֽ וּ נִ י הֲבִינֵֽנִי ו&אֶלְמ&דָה מִ צְ Pתֶ ֽ יB. .grant me understanding, that I might study Your mitzvot. This selection of verses from the psalm form a כּ> ְחַסדּ&B ח6 יֵּ ֽ נִ י ו&אֶשְׁמ&רָה עֵ דוּת פִּֽ יWith Your love and kindness renew my life, .B that I may observe the testaments Your lips spoke; complete alphabetical -acrostic; it is thus appropri ל>עוֹלHם Vא אֶשְׁכַּח פִּקּוּדֶֽיB כִּי בָם חִיִּיתָֽנִי. ate for Shavuot, the festival מִכׇּל־מ&ל6מּ&ד6י הִ שְׂ כַּ ֽ ְ ל תִּ י כִּי עֵדוֹתֶ ֽ יB שִֽׂיחָה לִי. .I will never forget Your laws, for I have been revived through them. All who taught me have increased my understanding; celebrating the giving of Torah at Sinai. (We have נֵ ר ל&ר6גְלִי ד&בָרBֶֽ ו& אוֹר לִנְתִיבָתִי. .and so Your testaments have become my constant conversation included here verses , , ,, , , , , , ,  סִתְרִי וּמHגִנִּי אָ ֽ תָּ ה לִדְבָר&B יִחָֽלְתִּי. .Your word is a lamp for my feet, light for my path. ,, , , , , ,  עֵ ת ל6עֲ שׂוֹת ל6 יהוה הֵפֵ ֽרוּ תּוֹרָתYou are my protector and shield; Your words provide me with hope. .Bֶֽ , , , , and .) פַּלְגֵי מַֽיִם יHר& דוּ עֵ י נH י ע6ל Vא שָׁמ& רוּ תוֹרָתThe time to do A/!"%0’s work is when others violate Your teaching. .Bֶֽ. The .תְמִימֵי ד& ֽ !רֶך Streams of tears have flowed from my eyes, for I saw Your Torah neglected;  word tamim has a range צִדְקHת&B צֶֽדֶק ל& ע וֹ לH ם ו&תוֹרָת&B אֱמֶת. .Your righteousness is forever and Your teaching is truthful. of meanings, including simple, whole, and without ק? רוֹב אַתָּה יהוה ו&כׇ ל־מִ צְ Pתֶ ֽ יB אֱמֶת. .You are close at hand, A"#$%&, and all Your mitzvot ring true .blemish ֹראשׁ דּ&בָר&B אֱ מֶ ת וּלְעוֹלHם כׇּל־מִשְׁפַּט צִדְקThe essence of Your teaching is truth, and Your laws of justice are eternal. .Bֶֽ. ▶ Those who love Your Torah find great peace; !  0, 3 ! ◀ שָׁ לוֹם רָב ֹל&אהֲבֵי תוֹרָתBֶֽ ו&אֵ ין לHֽמוֹ מִ כְ שׁוֹל. This is .בָּ ּרוך ּאַתָה יהוה .they do not stumble. one of two times that this >תּחִי נ6פְשִׁי וּתְה6ל&ל ֶָֽךּ וּמִשְׁפָּטBֶֽ י6עֲזְרֻֽנִי. May I live, and praise You, phrase, which is central to Jewish prayer, appears in מתהלים קיט .and may Your teachings be my support. the Bible. (The other is in Some congregations recite Mourner’s Kaddish here; see page . Some congregations recite Mourner’s Kaddish here; see page .  Chronicles :; see page  below.) The medieval . ּפ ִּק ּודֶ ֽ 5יך 0  exegete Radak (David Kim+i) com- ments on the meaning of this word: “These are the mitzvot that reason teaches and that are given to us to guard and are held in the secret places of the human heart”—in other words, our conscience.

117 שחרית לשבת ויום טוב · ברכות השחר    ·  Siddur ·   Lev Shalem for Shabbat and Festivals 117 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. !  ( Additional psalms for weekdays may be found on pages –. Additional psalms for weekdays may be found on pages –. .. Since the late !" #$%&&%': (#%)* +, Middle Ages, it has been customary to recite a ה9 יּוֹם יוֹם ַשׁ ַבּת ֽ ֹק דֶ שׁ, ֶשׁבּוֹ ה;יוּ ה9 /ל וִ ִיּם אוֹ /מ רִ ים /בּבֵ ית הַ ִ מּקְ דָּ שׁ׃ Today is Shabbat, the day on which the Levites recited this psalm in the Temple: special psalm for each מִזְמוֹר שִׁיר 2ליוֹם הַשַּׁבָּת ! "#!$%: &'( #)*+ ), &'( -!. ), #'!//!& day of the week, a custom based on the Mishnah’s טוֹב ל ֹ/הדוֹת ל9 יהוה, וּ לְ ז9 מֵּר ל/ שִׁמBְ עֶלְיוֹן, report that these psalms ל/ ה9 ִגּיד ַבּ ֹבּֽקֶר חַסְדּBֶֽ, וֶ אֱ מוּנ;ת/B ַבּ ֵלּילוֹת. ;It is good to thank You, A-)*!0, 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 : עֲ לֵ י עָ שׂוֹר ו9עֲלֵי נ;ֽבֶל, עֲ לֵ י הִ גּ;יוֹן /בּ כִ נּוֹר. -Finger the lute, pluck the harp, let the sound of the lyre rise up. Tractate Sofrim (:–), a minor tractate of the ִכּי ִשׂ ַמּ חְ תַּֽנִי יהוה בּ/פׇעOלBֶֽ, / בּמַ עֲ שֵׂי י;דֶ ֽ יB אֲ ר9 נֵּן. Talmud, records that on מַ ה גּ;ד/לוּ מַ עֲ ֶֽשׂיB יהוה, ֹמ/אד עָ מ/ קוּ מַ חְ שׁ ֹ/בתֶֽיYou gladdened me with Your deeds, A-)*!0, .B and I shall sing of Your handiwork. festivals, other psalms appropriate to these אִישׁ בַּֽעַר Uא ֵ י דָ ע, וּכְסִ יל Uא י;בִ ין אֶ ֹת־זאת. .occasions were recited בּ ֽ ִֹפְרחַ ר/ שָׁעִים /כּמוֹ עֵֽ ֶשׂב ו9 ;יּצִֽ יצוּ ׇכּל־ ֹפּעֲלֵי אָֽוֶן, ,/%"!.How wonderful are Your works, A- -how subtle Your designs! Accordingly, we include here the traditional psalm ל/ הִ שָּׁמ/דָם עֲדֵי עַ ד, The arrogant do not understand, the fool does not comprehend this: for Shabbat and the New Moon, as well as a psalm ו/ אַ תָּה מָרוֹם ֹל/על;ם יהוה. the wicked flourish like grass and every evildoer blossoms, for each of the festivals. ִכּי הִ נֵּה ֹאי/בֶ ֽיB, יהוה, ִכּי הִ נֵּה ֹאי/בֶֽיB ֹיאבֵֽדוּ, —only to be destroyed forever -  begins by con יִ תְ פָּר/דוּ ׇכּל־ ֹפּעֲלֵי אָ ֽ וֶ ן. -but You, A.!"%/, are exalted for all time. templating the wonder of creation and ends with ו9 ָ ֽ תּרֶ ם כִּרְאֵ ים ק9 רְ נִ י, ַבּלֹּתִֽ י /בּשֶֽׁמֶן רַעֲנ;ן. Surely Your enemies, A-)*!0, surely Your enemies will perish; a vision of the righteous flourishing in God’s house. ו9 ַתּבֵּט עֵ י נִ י /בּשׁוּ ר; י, 9בּקּ;מִ ים ע;ל9י מ/ רֵ עִ ים ִתּשְׁמַֽעְנ;ה אׇ זְ נ; י, .all who commit evil will be scattered It thus celebrates two צַ דִּ יק ַכּתָּמָר ִ י פְ רָ ח, / כּאֶ ֽ רֶ ז ַבּ / לּב; נוֹן יִ ְשׂ ֶגּה, As a wild bull raises up its horn, themes of Shabbat: Shab- -bat as the day of appreciat /שׁתוּלִים בּ/בֵ ית יהוה, בּ/חַצְרוֹת אUֱהֵֽינוּ י9 פְ רִֽ יחוּ. You raised my head high, anointed it with fresh oil. ing creation and Shabbat as .a taste of redemption עוֹד י/נוּבוּן /בּ ֵ שׂי בָ ה, דּ/ ֵ שׁנִ ים ו/ רַ עֲ נ9 ִ נּים יִהְיוּ, As my enemies gather against me, ◀     ל/ ה9 ִ גּיד ִכּי י; שָׁר יהוה, צוּרִי, ו/ Uא ע9 וְ ; ֽ ל תָ ה בּוֹ. :my gaze remains steady, for my ears listen and hear 6   תהלים צב In . ִ י תְ ָּפרְד ּו ׇ כּל־ ּפֹעֲלֵי א%ֽוֶן ,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 ּלֹתִֽי ְ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: A-)*!0 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    ·   ·   112 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. -B  precedes the sec מִ זְ מוֹר ִשׁיר חֲ נֻ ַכּת הַבַּֽיִת ל0ד/וִד '& Psalm &': An (") *+, -")#%#.: /0$1- tion of psalms and songs Interpretive Translation ,called P’sukei D’zimra אֲרוֹמִמZְ יהוה כִּי דִ לִּיתָֽנִי, &3)0*8)6%6 %,0 (3: $&3' * ,24*'9 * . . . Sing to the Lord you “Verses of Song.” In the context of the morning’s ו@ 9א ִשַֽׂמּ חְ ָתּ ֹאי@בBי לִי. who love God; thank 3: 0,% ,35'%, :3) 6*;(6 prayers, its mention of יהוה אֱ 9 ה. י, ִשׁBֽוּ עְ תִּי אֵלֶֽיZ וB ִתּ רְ פָּאֵֽנִי. ,)*&God from the depths of I raise my voice to praise You, A63 your hearts. for You have lifted me up being rescued from Sheol, the netherworld, might be יהוה הֶ עֱ ִ ֽ ל י תָ מִ ן @שׁאוֹל נB פְ שִׁי, For though God may seem to be absent, in God’s and not allowed my enemies to rejoice over me. seen as grateful acknowl- edgment of the blessing of חִ ִ יּיתַ ֽ נִ י מִ a יּרְ דִ י בוֹר. presence is eternal life. 2A!"#$% my God, I cried out to You awakening from sleep. In זB מּ@רוּ לB יהוה חֲסִ יד. יו, .Tears may linger when 2and You healed me night falls, but joy arrives its biblical context, Psalm  may be viewed as a song ו@ הוֹדוּ ל@זֵֽכֶר קׇ דְ שׁוֹ. ,with the dawn. A63&*(, You raised me up from Sheol -of thanksgiving after over כִּי רֶ ֽ גB ע @בּ אַ פּוֹ חB יִּים ִ בּרְ צוֹנוֹ, .Therefore my soul blesses You gave me life and did not let me descend into the pit God with every breath 2Sing to A!"#$%, faithful people; coming disease and illness. In a fashion that is בָּעֶֽרֶב י.לִין בֶּֽכִי ו@ לB ֹבּֽקֶר רִ .נּה. .that I take My song will thank God 2praise God, as you pronounce God’s name. true of many psalms, this poem moves between וBאֲנִי אָמַֽ רְ ִתּי ב@ B שׁלְ וִ י, ,forever, and my silence Surely God’s anger lasts but for a moment will be filled with God’s and when God is pleased, life is granted. past and present, between B intimations of illness andבּל אֶ מּוֹט ל@ עוֹל.ם. .praise 2One may lie down crying at night, ,affirmations of health יהוה ִ בּרְ צוֹנ@Z הֶעֱמַֽ דְ תָּה ל@הַר@רִי ֹעז, %22,08)4 &%,0%9'— 2but wake in the morning with joyful song. and between fear and joy. Knowing how vulnerable הִ סְ ַֽתּ רְ ָתּ פ. נֶ ֽיZ, ה.יִֽיתִי נִבְה.ל. ,I had said when I was tranquil we are and how unpredict- able our fate, we can thank אֵ לֶ ֽיZ יהוה אֶקְרָא, ו@אֶל אֲדֹנ.י אֶ תְ חB נּ.ן. ”.I shall never be undone“ God that we are alive and מַ ה ֶ ֽ בּצַ ע @ בּדָ מִ י @ בּרִ דְ תִּי אֶ ל שָֽׁחַת, ,2A!"#$%, when it pleased You, You made me a mountain of strength 2but when You hid Your face, I was terrified. able to pray as we wake to .a new day הֲיוֹד@Z עָפָר, הֲ יB ִ גּיד אֲ מִ תּZֶֽ. I called to You, A63&*(; Psalm  was added to the liturgy in the th שׁ@מַע יהוה ו@ חׇ נֵּֽנִי, יהוה הֱיֵה ֹעזֵר לִי. :I pleaded before my Master -century under the influ ◀ הָפַֽ כְ ָתּ מִ סְ פּ@דִי ל@מָחוֹל לִ י, ?What would be the gain, were I to go down to the grave“2 ence of Lurianic mysticism. It mentions the name of ִפַּֽתּ חְ ָתּ Bשׂ ִקּי וB @תּ אB @ זּרֵ ֽ נִ י שִׂמְחָה. ?Can dust praise You? Can it speak of Your truth 2 God ten times, and Jewish ל@מַֽעַן י@ זB מֶּרZְ כָ בוֹד 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@ עוֹ ל. ם אוֹדֶֽ ָךּ. תהלים ל <▶ You turned my mourning into a dance for me, of the Godhead. 2You 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 2that I might sing of Your glory and not be silent:   2A!"#$% 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    ·   ·   120 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. Holding On and :’ F. 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 יִ תְ גּBדּBל ו@ ִ י תְ קB דַּ שׁ @ שׁמֵ הּ רַ בָּא, .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@ רָ א, ִ כּרְ עוּ תֵ הּ, 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 מBלְכוּ תֵ הּ @בּ חB ֵיּיכוֹן וּבְיוֹ מֵ 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 בְ חB יֵּי ׇ ד@כל־בֵּית יִ שְׂרָאֵל, :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 ַ בּעֲ ג. ל. א וּבִזְמַן ק.רִיב, -the congregation can re ו@ אִמְרוּ אָמֵן. :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 י0 הֵ א 0 שׁמֵ הּ רַ בָּ א מ0 בָ רַ F ל0 עָ לַ ם וּ ְ ל עָ 0 ל מֵ י /עָל0מCיּא. ,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 יִ תְ בָּר2ַ @ ויִ ְשׁ ַתּבַּח ו@ יִ תְ פָּאַר ו@יִתְרוֹמַם ו@ יִ תְ נB שֵּׂא .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@ ִ י תְ עַ לֶּה ו@ ִ י תְ הַ Bלּל @שׁ מֵ הּ דּ@ קֻ דְ שָׁא, בּ0רִיF הוּא, Not enslaving memory May heaven bestow on us, and on all Israel, life and abundant of the Kaddish. By the end ל@עֵֽ לָּא מִ ן ׇ כּל־ [ל@עֵֽלָּא ל@עֵֽלָּא מִ ׇ 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 ִ בּרְ כָ תָ א ו@ שִׁירָתָא ֻתּ ְשׁבּ@חָתָא ו@נֶחָמָתָא דַּ אֲ מִ י רָ ן 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@ אִמְרוּ אָמֵן. .[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@ הֵ א שׁ@ל.מָֽ א רַ בָּֽא מִ ן @שׁ מB יּ.ֽא ו@ חB ִ יּים .us for a new life all may be at peace. ע.לֵֽינוּ ו@ עB ל ׇכּ ל ־ יִ שְׂרָאֵל, :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@ אִמְרוּ 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, ֹע ֶשׂה .שׁלוֹם בִּמְרוֹ מ. יו הוּא יB עֲ ֶשׂה .שׁלוֹם .Return the dust to the v’imru amen ע.לֵֽינוּ ו@ עB ל ׇכּ ל ־ יִ שְׂרָאֵל [ ו@ עB ל ׇ כּל־יוֹשׁ@בֵי תֵ בֵ ל], :earth Congregation and mourners not to bury hope Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. ו@ אִמְרוּ 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    ·   ·   121 Siddur Lev Shalem. 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 בָּרוּF שֶׁאָמַר ו@ה.י.ה הָ עוֹ ל. ם, בָּרוּF 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) בָּרוּ2 עוֹשֶׂה ב@ רֵ א ִשׁית, בָּרוּF 0שׁמוֹ. 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 בָּרוּ2 אוֹמֵר ו@ עוֹ ֶשׂה, בָּרוּF 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- בָּרוּ2 גּוֹזֵר וּ מְ קB ֵיּם, בָּרוּF 0שׁמוֹ. 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 בָּרוּ2 מ@רַחֵם עBל הָ אָ ֽ רֶ ץ, בָּרוּF הוּא. praised God. For she said: Blessed is the one who speaks with formal blessings: the “This time will I praise opening blessing recited בָּרוּ2 מ@רַחֵם עB ל הַ @בּ רִ יּוֹת, בָּרוּF 0שׁמוֹ. .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 בָּרוּ2 מ@ ַשׁ ֵלּם שָׂכָר טוֹב לִירֵא.יו, בָּרוּF הוּא. name “Judah” (y’hudah) to and fulfills. Barukh sh’mo. ). Most of the passages בָּרוּ2 חBי ל.עַד ו@ קB יּ.ם ל.נֶֽצַח, .her newborn son recited in this section are בָּרוּF 0שׁמוֹ.

122 שחרית לשבת ויום טוב · פסוקי דזמרא    ·   ·    122 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. For a transliteration of Ashrei, see page –. BH;I:  (;H8M=6). This psalm, which was treasured אַ ְ שׁרֵ י יוֹשׁ@בֵי בֵיתZֶֽ, עוֹד יְ הB ל@ לֽ וּZ סֶּֽל.ה. by the ancient rabbis, is אַ שְׁרֵי הָ עָ ם ֶשׁ ָ ֽ כּכָ ה לּוֹ, אַ שְׁרֵי הָ עָ ם ֶ שׁיהוה אֱ 9ה. יו. %,($0+ Joyous are they who dwell in Your house; recited thrice daily. It was תּ0 הִ לָּ ה ל0ד/וִד they shall praise You forever. in liturgical use during the Second Temple period, as attested by the Dead Sea אֲ רוֹמִמZְ אֱ לוֹ הB י הַ מֶּֽל2ֶ, וB אֲ בָ ר@ כָ ה שִׁמZְ ל@עוֹל.ם ו.עֶד. ;2Joyous the people who are so favored Scrolls, where it appears בׇּ 0 כל־יוֹם אֲ בָ ר@ כֶֽ ָךּ, וB אֲ הB ל@ ל. ה שִׁמZְ ל@ עוֹל.ם ו.עֶד. .%$#"!2joyous the people whose God is A with a congregational response attached to each /גּדוֹל יהוה וּ מְ הֻ לּ.ל ֹמ@אד, ו@ לִ גְ דֻ לָּתוֹ אֵ ין חֵֽקֶר. verse: “Blessed is Adonai דּוֹר ל@דוֹר י@ ַשׁבַּח מַ עֲ ֶֽשׂיZ, וּ גְ בוּ ֹרתֶֽיZ יB גִּֽידוּ. 6);*6 :3 ,%')*(9 :3 $&3' * I exalt You, my God, my sovereign; I praise Your name, always. and blessed is God’s name.” Psalm  begins and ends הֲדַר @כּבוֹד הוֹדZֶֽ, ו@דִבְרֵי ֹנִפְל@אתֶֽיZ אָ ִֽשׂיחָה. .2Every day I praise You, glorifying Your name, always with personal verses of praise. In between, the וֶ עֱזוּז נוֹ ר@ אוֹתֶֽיZ ֹיאמֵֽרוּ, וּ גְ דֻ לָּת@Z אֲ סַ @פּרֶֽ נּ.ה. ,Great is A63&*(, greatly to be praised author affirms God’s זֵֽכֶר רַ ב טוּ ב@ Z יB ִֽבּיעוּ, וְצִדְק.ת@Z י@ רB נֵּֽנוּ. .though Your greatness is unfathomable 2One generation praises Your works to another, telling of Your mighty deeds. sovereignty and insists that God’s rule is one of love חַ נּוּן ו@רַחוּם יהוה, אֶ ֽ רֶ 2 אַ ַ ֽ פּיִ ם וּגְדׇל־חָֽסֶד. I would speak of Your majestic glory and of Your wondrous acts. and compassion. Two additional verses טוֹב יהוה לB ֹכּל, ו@רַחֲמ. יו עB ל ׇ כּל ־ מַ עֲ . שׂיו. ;2Generations speak of Your awe-inspiring deeds ,(Psalm : and :) יוֹ דֽ וּZ יהוה ׇ כּל ־ מַ עֲ ֶֽשׂיZ, וBחֲסִ ידֶ ֽ יZ @ י בָ ר@ כֽ וּכָה. .2I, too, shall recount Your greatness both of which begin with ”,the word ashrei, “joyous 0כּבוֹד מBלְכוּ ת@ Z ֹיאמֵֽרוּ, וּ גְ בוּרָת@Z יְ דַ בֵּֽרוּ. .They recount Your great goodness, and sing of Your righteousness ,were added to the opening ל0 הוֹ דִ ֽ י עַ לִבְנֵי הָ אָ דָ ם @גּבוּ ֹרת. יו, וּ כְ בוֹד הֲדַר מBלְכוּתוֹ. .2A!"#$% 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 לְכוּת@Z מBלְכוּת ׇ כּ ֹל־על.מִים, וּ מֶ מְ Bשׁ לְ @תּZ בּ ׇ @כל־דּוֹר ו.דֹר. 2All of creation acknowledges You, and the faithful bless You. which opens with that word. The reference to סוֹמ2ֵ יהוה ל@ כׇ ל ־ הB ֹנּפ@ לִ ים, ו@זוֹקֵף ל@ כׇ ל ־ הַ כּ@פוּפִ ים. ,They speak of the glory of Your sovereignty and tell of Your might 2proclaiming to humanity Your mighty deeds, God’s house evokes those .praying in the synagogue עֵינֵי ֹכל אֵלֶֽיZ י@ ַשׂבֵּֽרוּ, ו@ אַ ָתּה נוֹתֵן ל.הֶם אֶ ת ־אׇ כְ ל. ם @בּ עִ תּוֹ. Psalm : was appended פּוֹ תֵ ֽ חַ אֶת־י.דZֶֽ, וּ מַ ְשׂ ִ ֽ בּי עַ ל@כׇל־חBי רָ צוֹן. .2and the glory of Your majestic sovereignty -to the end, transform צַ דִּ יק יהוה בּ@כׇ ל־דּ@רָ כ. יו, ו@חָסִ יד @ בּכׇ ל ־ מַ עֲ . שׂיו. .Your sovereignty is eternal; Your dominion endures in every generation 2A!"#$% supports all who falter, and lifts up all who are bent down. ing the prayer from the first-person singular to the רוֹב יהוה ל@כׇ ֹל־קר@ א. יו, ל@ ֹכל אֲ שֶׁר ִ י קְ רָ אֻֽהוּ בֶאֱמֶת. plural, and thus creating a ק/ ,The eyes of all look hopefully to You -bridge to the five “Hallelu ר0 צוֹן י@רֵא. יו יB עֲ שֶׂה, ו@אֶת־ B שׁוְ עָ תָ ם יִ שְׁמַע ו@יוֹשִׁיעֵם. .and You provide them nourishment in its proper time 2Opening Your hand, You satisfy with contentment all that lives. yah” psalms that follow. -Ashrei is an alphabeti שׁוֹמֵר יהוה אֶ ת־ ׇ כּ ֹל־אהֲב. יו, ו@ אֵ ת ׇ כּל ־ הָ ר@ שָׁעִים יB שְׁמִ יד. cal acrostic—although it is ◀ תּ0 הִ לַּת יהוה י@ דַ ֶבּר־ ִפּי, .A63&*( is righteous in all that is done, faithful to all creation 2A!"#$% is near to all who call, to all who call sincerely. missing a verse beginning with the letter nun—and וִ י בָ רֵ ׇ 2 כּל־ ָבּשָׂר שֵׁם קׇ דְ שׁוֹ 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 וBאֲנBֽחְנוּ @ נ בָ רֵ 2 י. הּ, מֵ עַ תָּה ו@עַד עוֹל.ם. הBל@לוּ י. הּ. ,2A!"#$% watches over all who love the Holy One 2but will destroy all the wicked. liturgy. Many readers relate to individual verses more than to the literary flow of the whole poem. It is the only psalm explicitly called a ▶ My mouth shall utter praise of A63&*(. t’hillah, “a song of praise,” though the entire Book of Psalms is called by the plural Sefer T’hillim. .The Hebrew word covers a spectrum of emotions: happy, blessed, contented . ׁאַשְרֵי May all that is mortal praise God’s name forever and ever. > Psalm  .This verse marks a turning point in the psalm . ֹסו 2מֵך יהוה ּלְכׇל־הַנֹפְ לִ ים 9N;6    >; Until now, the poet has praised God’s greatness and splendor; now, the focus shifts to God’s concern for those 2We shall praise A!"#$% 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    ·   ·    136 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. Psalm 34': An H$11,156$+! Praise God. BH;I: . This psalm brings the Book of Psalms הַל0לוּי/הּ, to an exultant close. The הBל@לוּ אֵ ל @ בּקׇ דְ שׁוֹ, הB ל@ לֽ וּהוּ ִ בּרְ קִ ֽ י עַ עֻ זּוֹ. .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 הB ל@ לֽ וּהוּ בִ גְ בוּ ֹרת. יו, הB ל@ לֽ וּהוּ @כּ ֹרב ֻ גּדְ לוֹ. .Praise God at the triumph of the Divine praise God in the human teous individual, “Blessed is the one who does not walk הB ל@ לֽ וּהוּ @ בּתֵ ֽ קB ע שׁוֹפָר, הB ל@ לֽ וּהוּ בּ@נֵֽבֶל ו@ כִ נּוֹר. .heart. Praise God in accord with the greatness of God ”in the way of the wicked הB ל@ לֽ וּהוּ @בּ ֹתף וּמָחוֹל, הB ל@ לֽ וּהוּ @בּ מִ ִ 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 הB ל@ לֽ וּהוּ ב@ צִ לְ צ@ לֵ י שָֽׁמַע, הB ל@ לֽ וּהוּ בּ@צִלְצ@לֵי ת@רוּעָה. ,for God’s all-feeling fathomless love. Praise God with timbrel and dance. praising God. ◀ ֹכּל הB @נּשָׁמָה @תּ הַ ֵלּל י. הּ, הBל@לוּ י. הּ. .Praise God with drums and Praise God with flute and strings trumpets, ! ;<9N;6,  2 ֹכּל הB @נּשָׁמָה @תּ הַ ֵלּל י. הּ, הBל@לוּ י. הּ. 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 רוּF יהוה ל@ עוֹל.ם, אָמֵן ו@אָמֵן. Praise God in bedroom praise God, halleluyah! and kitchen; quoted here, to conclude בָּ רוּF יהוה מִ ִצּיּוֹן, ֹשׁכֵן י@רוּשׁ.ל.ֽיִם, הBל@לוּ י. הּ. .Hal’luyah praise God with pots and the morning recitation of -the Davidic psalms. Be בָּ רוּF יהוה אֱ 9הִ ים אֱ 9 הֵ י יִ ְ שׂרָ אֵ ל, ֹעשֵׂה נִ פְ ל. אוֹת ל@בַדּוֹ. .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 רוּF ֵשׁם @כּבוֹדוֹ 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@ יִ מּ.לֵא כ@ בוֹדוֹ אֶ ת־ ֹ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"#7150%"# "( *+, 0,1,7*%"# "( /0$1-0 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    ·   ·    141 Siddur Lev Shalem. 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 . <’ O B. Originally, P’sukei D’zimra consisted only of selections וCיְבָֽרFֶ דּ. וִ יד אֶ ת־יהוה ל@ עֵ י נֵ י ׇכּ ל ־ הB קּ.ה.ל וB ֹיּֽאמֶר דּ. וִ יד׃ (,to Community !$9%!’0 (%#$1 /)$6 Awakening to a new day, David praised A63&*( in the presence of all the assembled, from the Book of Psalms; בָּרוּ2 אַ תָּה יהוה אֱ 9 הֵ י יִ שְׂרָאֵל אָבִֽ ינוּ, מֵ עוֹל.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 הB @גּ דֻ לָּה ו@ הB @גּבוּרָה ו@ הַ תִּפְאֶֽרֶת ו@ הB ֵ ֽ נּצַ ח 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@ הַ הוֹד, ִכּי ֹכל ַבּ ָ שּׁמַ ֽ יִ ם וּבָאָֽרֶץ, ל@Z יהוה הַ מַּמְל.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@ הַ ִ מּתְ נB שֵּׂא ל@כל ל@ ֹראשׁ. ו@ הָ עֽ שֶׁר ו@ הַ ָכּבוֹד מִ לּ@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@ אַ ָתּה מ ֵוֹשׁל ַבּ ֹכּל, וּ בְ . י ד@ Z ֽ ֹכּחַ וּ גְ בוּ רָ ה, 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 לְ חB ֵזּק לB ֹכּל. ו@ עַ תָּה א9ֱהֵֽינוּ מוֹדִ ים אֲנBֽחְנוּ ל.we can say modim ana8nu ,2 strength and deliverance; it is in Your power to give strength an unknown destination, the exodus from Egypt, and וּמְהBל@לִים ל@ שֵׁם ִ תּפְ אַ רְ תּlakh, “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 אַ תָּ ה הוּא יהוה ל@בַדּZֶֽ, אַ ָתּה עָ ִֽשׂ י תָ אֶת ־ הַ שָּׁמַֽיִם, Y35, A63&*( alone, are the God who formed the sky, the last speech—his will and testament—as he hands @ שׁמֵ י הַ שָּׁמַֽיִם ו@כׇל־צ@בָאָם, הָאָֽרֶץ ו@כׇ ל־ אֲ שֶׁר ע. לֶ ֽ י הָ , Changed His Name heavens above and all their hosts, the earth and everything his kingdom over to his הB Bיּ ִ מּים ו@כׇ ל־ אֲ שֶׁר בָּהֶם, ו@ אַ תָּה מ@ חB יֶּה אֶ ת־ ֻכּ ָלּם, 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 וּ צְ בָ א הַ שָּׁמַֽיִם ל@ Z מִ ְשׁתַּחֲ וִ ים. ◀ אַ תָּה 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 הָא9ֱהִים אֲ שֶׁר בָּחַֽ רְ ָתּ בּ@אַבְרָם, ו@ הוֹ צֵ אתוֹ מֵ אוּר ַכּשְׂדִּים, 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 מְ ָתּ @שׁמוֹ אַ בְ רָ הָ ם, וּ מָ צָ ֽ א תָ אֶ ת ־ ל@ בָ בוֹ 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@כָרוֹת עִ מּוֹ הַ בּ@רִ ית ל.תֵת אֶ ת ־ אֶ ֽ רֶ ץ הַ כּ@נBעֲנִי הַ חִ תִּי 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@ הַ @פּ רִ זִּי ו@ הB יְ בוּסִי ו@ הB ִגּ רְ .גּשִׁי ל.תֵת @ ל B ז רְ עוֹ, וB תָּֽקֶם 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 צַ דִּ יק אָֽ תָּה. וB תֵּֽרֶא אֶת־עjנִי ֹאֲבתֵֽ ינוּ 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@ אֶ ת ־ זB עֲ ק. תָ ם שָׁמַֽ עְ ָתּ עBל יB ם סוּף. וB ִתּ ֵתּן ֹ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@תִים @ בּפַ רְ ֹעה, וּבְכׇל־עֲבָד.יו וּבְכׇל־עַם אַ רְ צוֹ, This is the import of Sea of Reeds. You confronted Pharaoh, his court, and the :.) God’s directive to change כִּי י.דַֽ עְ ָתּ כִּי הֵ זִֽידוּ עֲ לֵ י הֶ ם, וB ַֽתּ עַ שׂ ל@ Z ֵשׁם @כּ הB יּוֹם הB זֶּה. entire Egyptian nation with signs and wonders—for You knew ֹמודִ ים Abram,” which signifies 2  @“ These became the . אֲ נ% ֽחְ ּנו 2לָך ◀ ו@ הB .יּם בּ.קBֽ עְ ָתּ לִ פְ נֵ י הֶ ם וB יּBעַבְרוּ ב@תוֹ2 הB .יּם BבּBיּ ָבּ ָשׁה, leadership of the single how they had oppressed Your people, and in this way You are -first words of the second ו@אֶ ֹת־ר ד@ פֵ י הֶ ם הִ שְׁלBֽ כְ ָתּ בִ מְ צוֹ9ת, @כּמוֹ אֶ ֽ בֶ ן @ בּמַ ֽ יִ ם עB ִ 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 <<<<<<<<<

142 שחרית לשבת ויום טוב · פסוקי דזמרא    ·   ·    142 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. I Will Sing On that day A63&*( saved the people Israel from the hands of 9   ּ וB ֨יּוֹשַׁע יה ֜וה Bבּ ֥יּוֹם הַ ה֛ וּא אֶת ־ יִ שְׂרָאֵ֖ ל מִ B יּ֣ד מִצְרָ֑יִם וB יּB֤רְא .וַי ֹו ׁשַע Sometimes we sing to   the Egyptians, and Israel saw the Egyptians lying dead on the In Exodus, these יִ שׂ ְ֙רָאֵל אֶ ת ־ מִ צְ רַ֔יִם מֵ֖ת עB ל־שׂ@פַ֥ת הB יּ.ֽם׃ ◀ וB B֨יּרְא יִ שׂ ְֵ֜רָאל 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 אֶת ־ הB . יּ֣ד הB גּ@דֹ ֗.לה אֲ ֶ֨שׁר עָ שָׂ֤ה יה ֙וה @ בּמִ צְ רַ֔ יִ ם וB ִ יּי ר@ א֥ וּ הָעָ֖ם )*&minds are singing. had wielded against the Egyptians, the people revered A63 Song at the Sea and אֶ ת ־ י ה ו֑ ה וB יּ Bִ֨אֲמינ֙וּ B בּיה ֔וה וּבְמֹשֶׁ֖ה עַ בְ דּֽ וֹ׃ .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= H9NQ ;A A8= The . ׁשִירַת ּהַיָם ;=And sometimes we sing *+, 0"#. $* *+, 0,$ H recitation of the אָ֣ז י/ שִׁיר־מֹ ֶשׁ ֩ה וּ ֵ֨בְני יִ ְ שׂרָ אֵ֜ ל אֶת ־ הַ שִּׁירָ֤ ה הB ֹזּ ֙את לB יה ֔וה וB ֹיּ א מ@ ר֖ וּ 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 אָ ִ ֤ שׁי רָ ה B לּיה ֙וה כּ ֣ ִֹי־ג.אה .גּ אָ֔ ה ס֥ וּס Such songs transform to P’sukei D’zimra ֹו@ר כ@ ב֖ וֹ רָמָ֥ ה בB יּ.ֽם׃ עׇ זִּ֤י ו@ זִ מְ רָ ֙ת י.֔ הּ 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 לִישׁוּעָ֑ה זֶ ֤ה אֵלִי ו@ אB נְ וֵ הוּ 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 ֹוBאֲרמ@מֶֽנְהוּ׃ יהו֖ה אִ֣ישׁ מִלְחָמָ֑ה יהו֖ה —were saved, in crossing This is my God, to whom I give glory -psalms. The experi @שׁ מֽ וֹ׃ מַ רְ כּ ֥ ֹ@בת פּ ַֹרְע֛ה ו@ חֵ י ל֖ וֹ י.רָ֣ ה בB .יּ֑ם וּמִבְחַ֥ר .the Sea. the God of my ancestors, whom I exalt —&%0(;30 ',*234 ence of the long exile may have created .שׁ לִ שָׁ֖יו טֻ @בּ ע֥ וּ ב@יBם ־ סֽ וּף׃ תּ ֹ@המֹ֖ת י@כַסְיֻ֑מוּ . י ר@ ד֥ וּ בִ מְ צוֹ 9֖ ת @כּמוֹ־ .)*&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 ֶ אָֽבן׃ י@ מִ י נ@ Z֣ ֔יהוה נֶאְדָּרִ֖ י ַבּ ֑ ֹכּ חַ י@ מִ י נ@ Z֥ -song in each morn יהו֖ה ִ תּרְ עַ֥ץ אוֹיֵ ֽב׃ וּ ֹבְר֥ב גּ@ אוֹ ֖נ@Z 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.מֶ֑יZ @תּ ַשׁלּ ַ֙ח ֹחֲר ֣֔נ@Z ֹיאכ@לֵ֖מוֹ BכּBֽקּשׁ׃ וּ בְ ר֤ וּ חַ Moses and the Israelites to this song with the אַ ֶ֨פּ ֙יZ ֶ נ ֣ עֶ רְ מוּ מַ֔ יִם נִ @צּ ב֥ וּ 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@ א֥ וּ ֹת@המֹ֖ת בּ@לֶב־י.ֽם׃ אָמַ֥ ר singing)—Moses would sing, and the people would With Your majestic might You crush Your foes; word, az (“then”), as Moses’ prophetic אוֹיֵ ֛ב ֥אֶרְדֹּף אַ ִ֖שּׂיג אַ חֲ ֵ֣לּק . שׁל.֑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 נB פְ ִ֔שׁי אָרִ֣ יק חַ רְ ִ֔בּי תּוֹרִי ֵ֖שׁמוֹ י. דִֽ י׃ נ. ַ֥שׁ פְ ָתּ are sung antiphonally. Call the sea stood motionless, the great deep congealed. the future—since ב@רוּ חֲ Z֖ ִכָּ֣סּמוֹ י.֑ם צ.ל@ל֙וּ ַכּעוֹ ֔פֶ רֶ ת 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 אַדִּירִֽים׃ מִי־כָמֹ֤כָה בּ ָ֙אֵלִם יה ֔וה 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 דֶ שׁ נוֹרָ֥א ת@ הִ לֹּ֖ת ֥ ֹ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@מִ֣ ינ ֔@Z תִּבְל.עֵ֖מוֹ אָ ֽ רֶ ץ׃ נ.חִ֥י תָ .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 עַם ־ ז֣ וּ גּ.אָ֑ לְ ָתּ נֵהַ֥ לְ ָתּ בְ עׇ @ זּZ֖ אֶ ל־נ@וֵ֥ה assenting to and building A   Q 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 ;<9N;6   ; Q’   ;<9N;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    ·   ·    143 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. Nations hear and quake; A8=N :6M6;: A8= In . ּוַת ִּקַח מִרְיָם BM9B8=A קׇ דְ ֶֽשׁZ׃ ָ שׁמ@ ע֥ וּ עַ ִ֖ מּים יִ רְ .גּ ז֑ וּן חִ֣ יל the Torah, this passage אָ חַ֔ ז ֹישׁ@בֵ֖י @פּל.ֽ ֶ שׁ ת׃ אָ֤ז נִבְהֲל ֨וּ אַ לּוּפֵ֣י .panic grips the dwellers of Philistia Edom’s chieftains are seized with terror, immediately follows the -Song at the Sea, empha א ֱ֔דוֹם אֵילֵ֣י מוֹ אָ֔ ב ֹיאחֲזֵ֖מוֹ רָ֑ע ַד נ ֕.מֹגוּ ,trembling grips the mighty of Moab sizing that all of Israel— -men and women—cel ֹכּ֖ל ֹישׁ@בֵ֥י ַ כ@נ.ֽען׃ ִתּ ֨ ֹפּל עֲלֵיהֶ֤ם אֵ י מָ֨ ֙תָה ,all the citizens of Canaan are dismayed ebrated together. That ו. ֔פַ ח ַד בִּגְדֹ֥ל ז@רוֹ עֲ Z֖ ִ י דּ@ מ֣ וּ כָּאָ֑בֶן עַ ד־ .dread and fear descend upon them Your overwhelming power makes them silent as stone, sense of inclusiveness is a fitting introduction to ֤ ֹיBעֲבר עַ @מּ Z֙ ֔יהו ה ֹעַד־יBעֲב֖ר עַם ־ ז֥ וּ while Your people, A63&*(—the people the following passage, Nishmat Kol 0ai, “the ק. ִ ֽ נ י תָ ׃ תּ ֵ֗@בִאמוֹ ו@ תִ טּ ֵָ֨עמ֙וֹ בּ@הַ֣ר נBחֲל.ת ֔@Z מָ כ֧ וֹן .whom You have redeemed—pass through peacefully breath of every living ל@ ִשׁ בְ @ תּZ֛ פָּעַ֖ לְ ָתּ יהו֑ה מִ @קּ דָ֕ שׁ אֲדֹנ.֖י כּוֹ נ@ נ֥ וּ ;Lead them and bring them to Your lofty mountain being,” which follows on the next page. Rashi י.דֶֽ יZ׃ יהו֥ה יִמ2֖9ְ ֹל@על.֥ם ו. עֶ ֽד׃ ,)*&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 reciting the Song and וC תּ ִ֩קּCח 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     ;<9N;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     Q, ; 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    ·   ·    144 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. #%0+-$*: *+, 0"51 "( $11 *+$* 1%9,0 N. Nishmat is a fitting conclusion to the נִ ְ שׁמַ ת ׇ כּל ־ חC י תּ@בָר2ֵ אֶת־שִׁמZְ, יהוה אֱ 9הֵ ֽינוּ. psalms and biblical verses ו@ רֽ וּ חַ ׇ כּל־ ָבּ ָשׂר תּ@פָאֵר וּתְרוֹמֵם זִכְר@Z, מB לְ כֵּֽנוּ, 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 הָ עוֹל.ם ו@עַד הָ עוֹ ל. ם אַ תָּה 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 מִ B בּלְעָדֶ ֽ יZ אֵין ל.ֽנוּ מֶ ֽ לֶ 2 גּוֹ אֵ ל וּמ ִ ֽ וֹשׁי עַ , Beside You, we have no sovereign psalm we recited, Psalm פּוֹ דֶ ה וּ מַ ִצּיל, וּ מְ פַ רְ נֵ ס וּ מְ רַ חֵ ם 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 אֵין ל.ֽנוּ מֶ ֽ לֶ 2 אֶ ָלּא אָֽ תָּה. ;shows us kindness and sustains us in every moment of anguish and distress God,” a thought that is א9ֱהֵי הָ רִ אשׁוֹנִ ים ו@הָאַחֲרוֹנִ ים, :we have no sovereign but You God of all ages, God of all creatures, then taken up directly in the opening line of this אֱ לֽ ַוֹהּ ׇ כּל־ @בּ רִ יּוֹת, master of all generations, prayer, “the soul (n’shamah, literally ‘breath’) of all that אֲדוֹן ׇ כּל־תּוֹל.דוֹת, ,extolled in endless praise who guides the world with love lives praises Your name.” Following on the heels of @ הַמהֻ לּ.ל @בּ ֹרב הַ ִתּ ְשׁבָּחוֹת, and its creatures with compassion. the recitation of the Song הַ מ@ נB הֵ ג עוֹ ל. מוֹ בּ@חֶֽסֶד, וּ בְ רִ יּוֹת.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 יִישָׁן, ,but wakes those who sleep people Israel from slavery in Egypt. Equally, Nishmat הַ מ@ עוֹ רֵ ר י@ ֵ שׁנִ ים, ,rouses those who slumber looks forward to the ו@ הַ מֵּקִ 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@ הַ ֵמּ ִֽשׂ ַיח אִ לּ@מִ ים, supports those who fall, worshipping God with all of one’s body and all of ו@ הַ ַמּ ִ תּיר אֲ סוּרִ ים, .straightens those who are bent over one’s soul, it anticipates the ו@ הַ סּוֹ מֵ 2 נוֹפ@ לִ ים, .It is You alone whom we thank Sh’ma, which talks of wor- shipping God with one’s ו@ הB זּוֹקֵף כּ@פוּפִ ים. ,Were our mouths filled with song as the sea -total being, and in its con ל@Z ל@בַדּ@Z אֲנBֽחְנוּ 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 אִ לּוּ פִ ינוּ מ. לֵ א ִ שׁי רָ ה Bכּיּ.ם, our arms to spread heavenward like eagles’ wings, Nishmat repeatedly moves from prose וּ לְ שׁוֹנֵֽנוּ רִ .נּה ַ כּהֲ מוֹן Bגּ . לּיו, ,and our feet swift as deer statements to rhythmic ו@ שִׂפְתוֹתֵֽ ינוּ ֶ ֽ שׁבַ ח 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@עֵינֵֽינוּ מ@ אִ ירוֹת ַכּ ֶֽשּׁ מֶ שׁ ו@ כB . 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.דֵֽ ינוּ פ@רוּשׂוֹת @כּ נִ ְ שׁרֵ י שָׁמָֽיִם, of kindness with which You have blessed our ancestors and us. emphasizes the limitation ו@רBגְלֵֽינוּ קB לּוֹת ָכּ אB .יּלוֹת, continued of words in describing or praising God, the poet אֵ ין אֲנBֽחְנוּ מַ סְ ִ פּיקִ ים ל@ הוֹדוֹת ל@Z, יהוה א9ֱהֵֽינוּ וֵא9הֵי suggests that the actions of our bodies, especially our אֲ בוֹתֵֽ ינוּ [ ו@ אִ מּוֹתֵֽ ינוּ], וּלְבָר2ֵ אֶת־שׁ@מZֶֽ עBל אַחַת מֵאֶֽלֶף breathing, can constitute אBלְפֵי אֲ ל.פִ ים ו@ רִ בֵּי ר@ בָ בוֹת פּ@עָמִים הַ טּוֹבוֹת ֶשׁ עָ ִֽשׂ י תָ עִם a praise of God. Indeed, in this prayer our entire body אֲ בוֹתֵֽ ינוּ [ ו@ אִ מּוֹתֵֽ ינוּ] ו@ עִ מָּֽנוּ. 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    ·   ·    145 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. From Egypt You redeemed us, A63&*( our God, =  . . .  . ׁוְכׇל־לָש ֹון . . . 2וְכׇל־בֶּֽרֶך  מִ ִ מּצְ רַ ֽ יִ ם @ גּאB לְ תָּֽנוּ, יהוה אֱ 9הֵ ֽינוּ, .Based on Isaiah : וּ מִ ֵ בּית עֲבָדִים פּ@דִיתָֽנוּ. .and from the house of bondage You liberated us In famine, You nourished us;     = בּ@רָעָב זB נְ תָּֽנוּ, כׇּ ל־עַ צְ ֹמותַי in prosperity, You sustained us;   Psalm :. This . ּתֹאמ%ֽרְנָה וּ בְ ָ שׂבָ ע ִכּ לְ Bכּ לְ תָּֽנוּ, ;from the sword, You saved us verse has been cited as the basis in Jewish tradition for מֵ חֶ ֽ רֶ ב הִ Bצּ לְ תָּֽנוּ, ;from pestilence, You spared us bodily movement during וּ מִ דֶּ ֽ בֶ ר מִ ַלּ טְ תָּֽנוּ, .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 וּמֵחjל.יִם רָעִ ים ו@נֶאֱמ.נִים דִּ לִּיתָֽנוּ. Your love has not left us; of the word kol (meaning .(”all” or “every“ עַד הֵֽנּ.ה עֲ ז. רֽ וּנוּ רַחֲמֶ ֽ יdo not abandon us, A63&*( our God, ever. ,Z Q,  . . .  ו@ 9א עֲ ז. בֽ וּנוּ חֲסָדֶ ֽ יAnd so the organs You formed within us, ,Z This . הָ אֵ ל הַ ּגָד ֹול הַ ִּגב ֹּור phrase anticipates the first ו@אBל ִתּ @טּשֵֽׁנוּ, יהוה א9ֱהֵֽינוּ, ל.נֶֽצַח. ,the spirit and soul You breathed into our nostrils .blessing of the Amidah עB ל כֵּן אֵבָרִים ֶשׁ ִפַּֽלּ גְ ָתּ בָּֽנוּ, —the tongue You placed in our mouths בָּרְכִי I    ו@ רֽ וּ חַ וּ נְ שָׁמָה ֶשׁנּ.פַֽ חְ ָתּ @בּ אַ ֵֽפּינוּ, ,they will all thank and bless .Psalm : . ׁנַפְשִי ,praise and acclaim ו@ ל. שׁוֹן אֲ ֶשׁר ַ ֽשׂ מְ ָתּ בּ@פִֽ ינוּ, ,exalt and honor הֵן הֵם יוֹדוּ וִיבָר@כוּ וִי ַשׁבּ@חוּ וִיפָאֲרוּ וִ ירוֹ מ@ מוּ .sanctify and crown Your name, our sovereign ו@ יB עֲ רִֽ יצוּ ו@ B י קְדִּֽישׁוּ @ ו B י מְ לִֽיכוּ אֶת־שִׁמZְ מB לְ כֵּֽנוּ. ,Let every mouth thank You כִּי כׇ ל־פֶּה ל@Z יוֹדֶה, ,every tongue pledge loyalty every knee bend to You, ו@ כׇ ל ־ ל. שׁוֹן ל@Z תִ ָ שּׁבַ ע, ,every body bow before You ׇ ו@כל־בֶּֽר2ֶ ל@Z תִכְרַע, ,every heart be loyal to You ו@ כׇ ל־קוֹמָה ל@פ. נֶ ֽיZ תִ ְשׁתַּחֲוֶה, ,and every fiber of our being chant Your name ו@ כׇ ל ־ ל@ בָ בוֹת ִ י י רָ אֽ וּfulfilling the song of the psalmist: ,Z “Every bone in my body cries out, ו@ כׇ ל ־ קֶ ֽ רֶ ב וּכְל.יוֹת י@ זB מּ@רוּ לִ שְׁמA63&*(, who is like You: ,Zֶֽ ַ כּדָּ בָ ר ֶשׁ ָכּתוּב׃ ,saving the poor from the powerful ׇ כּל ־ עַ צְ מוֹתBי ֹתּאמַֽרְנ.ה, יהוה מִי כָ מֽ וֹthe aBicted and impoverished from those who prey on them?” ,Z מַ ִ צּיל ע.נִי מֵ ח. ז. ק מִ ֶֽמּנּוּ, ו@ע.נִי ו@אֶבְיוֹן מִ ֹגּ ז@ לוֹ. ?Who resembles You Who is equal to You? מִי ִ י דְמֶה לּWho compares to You?— ,2ָ וּ מִ י יִ ְ שׁוֶ ה לּgreat, mighty, awe-inspiring, transcendent God, ,2ָ וּמִי יB עֲ רׇ 2 ־ ל. to whom heaven and earth belong. ,2 הָ אֵ ל הB גּ.דוֹל הB ִגּבּוֹר ו@ הB נּוֹרָא, אֵל עֶלְיוֹן, ֹק נֵ ה שָׁמַֽיִם ו.אָֽרֶץ. ,We will praise, acclaim, and honor You

146 שחרית לשבת ויום טוב · פסוקי דזמרא    ·   ·    146 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. An anonymous .הָאֵל Faith in God On Festivals, the leader begins here: On Festivals, the leader begins here: Q G36, in the fullness of Your power, early medieval poet created -a short poem elaborat הָאֵל 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- הB גִּ בּוֹר 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@ הB נּ וֹ רָ א בּ@ נוֹר@ אוֹתֶ ֽ יSovereign, enthroned on high, ,Z The faith in oneself which “Great, mighty, awe-inspir- הַמֶּֽל2ֶ 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, רBנּ@נוּ צַ ִ דּיקִ ים בּB יהוה, לBיְשָׁרִ ים נ.או.ה ת@ הִ לָּ ה. ”.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 י0 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 וּבְדִבְרֵי 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 ק0 דוֹשִׁ ים תִּ תְ קB דָּשׁ. 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 .H . 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@ הַ דֵּר, 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@תִשְׁבּ@ חוֹת דּ.וִד בֶּן־יִשׁBי עַ בְ דּ@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    ·   ·    147 Siddur Lev Shalem. 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. S F. In Jewish חֲצִי קBדִּישׁ .has ended Leader: liturgical usage, the 0atzi -or “partial”) Kaddish, call) יִ תְ גּBדּBל @ ו ִ י תְ קB דַּ שׁ @שׁ מֵ הּ רַ ָבּא, בּ@ע.ל@מָא דִּי ב@ רָ א, ִ כּרְ עוּ תֵ הּ, The Duty to Praise :atzi Kaddish ing us to praise the name of God, marks the end of a ו@יBמְ לִ י2 מBלְכוּ תֵ הּ @בּ חB ֵיּיכוֹן וּבְיוֹ מֵ יכוֹן וּ בְ חB יֵּי ׇ ד@כל־ ֵ בּית -Maimonides, the great me dieval Jewish philosopher Leader: section of the service. יִ שְׂרָאֵל, ַ בּעֲ ג. ל. א וּבִזְמַן ק.רִ יב, ו@אִמְרוּ 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: י0 הֵ א 0 שׁמֵ הּ רַ בָּ א מ0 בָ רַ F ל0 עָ לַ ם וּ ְ ל עָ 0 ל מֵ י /עָל0מCיּא. 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 יִ תְ בָּר2ַ @ ויִ ְשׁ ַתּבַּח ו@ יִ תְ פָּאַר ו@יִתְרוֹמַם ו@ יִ תְ נB שֵּׂא :Congregation and Leader why does Maimonides turn ו@יִתְהַדַּר ו@ ִ י תְ עַ לֶּה ו@ ִ י תְ הַ Bלּל @שׁ מֵ הּ דּ@ קֻ דְ שָׁא, בּ0רִיF הוּא, !prayer into an obligation, May God’s great name be acknowledged forever and ever ל@עֵֽ לָּא מִ ן ׇ כּל־ [ל@עֵֽלָּא ל@עֵֽלָּא מִ ׇ 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 ִ בּרְ כָ תָ א ו@ שִׁירָתָא ֻתּ ְשׁבּ@חָתָא ו@נֶחָמָתָא דַּ אֲ מִ י רָ ן 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@ אִמְרוּ אָמֵן. -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    ·   ·    148 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. קריאת שמע וברכותיה The Sh’ma and Its Blessings

The E;ect of Prayer $ -,!%*$*%"# (") <$)’=+5 6   .M   H’ ר0 שׁוּת ל0בָר0כוּ 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 כֵּ ן 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 P  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  ·   · ’    149 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. . ֹיוצֵר ֹאור All Thank You O  -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 הַ ֹכּל יוֹ דֽ וּZ In all life, there is longing. day. In the liturgy, the break ו@ הַ ֹכּל י@ ַשׁ @ בּחֽ וּCreation is itself but a On Shabbat, we recite: ,Z of dawn is then imagined as longing, a chorus of song in which ו@ הַ ֹכּל ֹיאמ@רוּ אֵ ין ק.דוֹשׁ B כּיהוה. ,All thank You a kind of prayer of the all praise You, we join. הַ ֹכּל י@רוֹ מ@ מֽ וּZ סֶּֽל.ה, .Almighty and all declare: “None is as holy as A63&*(.” This b’rakhah is adapted ,(from a verse in Isaiah (: יוֹצ ֵר הַ ֹכּל. ,%9'73 *,8)4— +%)618D%='@( All will praise You forever, which reads oseh shalom u-vorei ra, “who makes הָ אֵ ל הַ פּוֹ תֵ ֽ חַ בּ ׇ @כל־יוֹם דּBלְתוֹת שַׁעֲרֵי מִ זְ רָ ח .creator of all God of All peace and creates evil.” The prophet insists that וּבוֹ קֵ ֽ עַ חַ לּוֹנֵי ר. קִ ֽ י עַ , ,Everything you see en- Each day, God, You raise the gates of the east both good and evil come מוֹ צִ יא חַ ָמּה מִ @מּקוֹ מָ הּ וּ לְ ב. נ. ה מִ @מּכוֹן ִשׁ בְ ָ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. עוֹ ל. ם ֻכּלּוֹ וּלְיוֹשׁ@ב.יו ֶשׁ ָ בּרָ א בּ@מִדַּת רַחֲמִ ים. the spiritual beauty. bring forth the sun from its place focus on all for which we הַ ֵ מּאִ יר ל.אָֽרֶץ ו@לBדָּרִ ים ע. לֶ ֽ י הָ בּ@רַחֲמִים ,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 וּ בְ טוּבוֹ מ@ חַ דֵּ שׁ בּ ׇ @כל־יוֹם תָּמִ יד מַ עֲ שֵׂה ב@ רֵ א ִ שׁית. whom You created, with mercy. life possible; therefore, the ancient rabbis transformed הַ מֶּֽל2ֶ הַמ@רוֹמָם ל@בַדּוֹ 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 הַ מ@ ֻשׁבָּח ֹו@הַמ@פאָר ו@ הַ ִ מּתְ נB שֵּׂא מִימוֹת עוֹל.ם. ”.creating all“ אֱ 9 הֵ י עוֹ ל. ם בּ@רַחֲמֶ ֽ יZ הָ רַ ִ 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 ; אֲדוֹן עֻ זֵּֽנוּ צוּר מִ ְשׂ Bגּבֵּֽנוּ. Eternal One, in Your great mercy, have compassion on us. “all,” occurs five times in quick succession and refers מ.גֵן יִ ְשׁעֵֽנוּ מִ ְשׂגּ.ב ַ בּעֲדֵֽנוּ. Source of our strength, our protecting fortress, to the totality of human- ity, all earthly creatures ◀ ֵ אין @ כּעֶ רְ כּ@Z ו@אֵ ין זוּל.תour saving shield, our stronghold. ,Zֶֽ and forces, as well as the אֶ ֽ פֶ ס ִבּ לְ תּ@Z וּ מִ י דּֽ וֹ מֶ ה לּ2ָ. None is like You, none is beside You, heavenly bodies and the most distant galaxies. It אֵין @ כּעֶ רְ כּ@Z יהוה א9ֱהֵֽינוּ ָבּעוֹ ל. ם הB זֶּה ,nothing exists without You echoes the last word of the ו@ אֵ ין זוּל.ת@Z מB לְ כֵּֽנוּ ל@ חB יֵּי הָ עוֹ ל. ם הַ בָּא. :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 אֶ ֽ פֶ ס ִבּ לְ תּ@Z גּוֹ אֲ לֵֽנוּ לִימוֹת הַ ָ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@ אֵ ין דּוֹ מֶ ה לּ@Z מ ִוֹשׁיעֵֽנוּ ִ ל תְ חִ Bיּת הַ מֵּתִ 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  ·   · ’    150 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. This .אֵל אָ ֹדון A Prayer for the World God, master of all existence, Q, : -piyyut, commonly attrib אֵ ל אָדוֹן עB ל ׇ כּל ־ הַ ַ מּעֲ ִ שׂים, Let the rain come and praised by all that breathes, uted to mystics of the st בָּ רוּ2 וּ ֹמְב רָ 2 @ בּפִ י ׇ כּל־ נ@ שָׁמָה, wash away millennium, uses imagery the ancient grudges, the world is filled with Your greatness and glory; based on the visions of דְ לוֹ ו@ טוּבוֹ מ. לֵ א עוֹ ל. ם, the bitter hatreds knowledge and understanding surround You. גּW Ezekiel that describe a held and nurtured over variety of heavenly hosts. It דַּֽ עַ ת וּ תְ בוּ נ. ה סוֹב@בִים אוֹתוֹ. generations. Exalted above holy beings, further develops the theme Let the rain wash away enunciated in the previous ִמּ תְ גּ.אֶה עB ל חB יּוֹת הB ֽ ֹקּ דֶ שׁ, ,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 ו0 ֶ נ הְ דָּ ר @ בּכָ בוֹד עBל הַ ֶמּ רְ ָ כּבָ ה, Then let the sun come love and merit accompany Your presence. that thought is extended ז0 כוּת וּמִישׁוֹר לִפְנֵי כִ סְ אוֹ, 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 א9ֱהֵֽינוּ, 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 צָ רָ ם @ בּדַ ֽ עַ ת @ בּבִ י נ. ה וּ בְ הַ ְשׂכֵּל, יso that 0 constitutive element of all we can see each other Fully luminous, they gleam brightly, .creation ֽ ֹכּ חַ וּ גְ בוּרָה . נ תַ ן בָּהֶם, clearly. radiating splendor throughout the world. לִ הְיוֹת מוֹשׁ@לִים בּ@קֶֽרֶב 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 מ0 לֵאִ ים זִיו וּמְ פִ יקִ ים ֽ ֹנ גB הּ, .of the sun melt our they accomplish, with awe, the will of their creator selfishness. substituted for the similarly as it ,(ס) sounding samekh נ/אֶה זִ י ו. ם @ בּכׇ ל ־ הָ עוֹל.ם, ,So that we can share the They give glory and honor to the name of God is here. Such substitutions שׂ@מֵחִים @ בּצֵ א תָ ם ו@ ָשׂשִׂים @בּבוֹאָם, .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 ֹעשִׂים 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 0פּאֵר ו@ כָ בוֹד נוֹת@ נִ ים לִ ְשׁמוֹ, be so strong that we will see all And so the array of heaven, books, and this substitution is quite natural in an oral צׇהjל.ה ו@ רִ נּ.ה ל@זֵֽכֶר מBלְכוּתוֹ. ,people as our neighbors. s’rafim, ofanim, and holy beings Let the earth, nourished culture. ק/ רָ א לB ֶֽשּׁ מֶ שׁ וB ִ יּזְ רַ ח אוֹר, ,by rain, all the heavenly hosts :H’M;O6: . . . 9O;N6 אָה ו@ הִ תְ קִ ין צוּ רַ ת הַ לּ@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 ֶֽשׁ בַ ח נוֹת@נִים לוֹ כׇּל־צ@בָא מָרוֹם, .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 פְ אֶ ֽ רֶ ת וּ גְ דֻ ָלּה, שׂ@רָ פִ ים ו@ אוֹ פB ִ נּים ו@ חB יּוֹת הB ֽ ֹקּ דֶ שׁ. 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  ·   · ’    151 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. God Blessed On Shabbat, we continue: On Shabbat, we continue: Q,    This prayer .לָאֵל ׁאֲשֶר ׁשָבַת who ceased work on the seventh day and ascended the throne -forms a continuous narra לָאֵל אֲ שֶׁר ָ שׁבַ ת מִ ׇכּ ל ־ הַ ַמּ עֲ שִׂים, Bבּיּוֹם הַ שּׁ@בִיעִי הִ תְ עַ לָּה the Seventh Day tive out of a disparate series ו@ י. שַׁב עB ל ִכּסֵּא כ@ בוֹדוֹ, תִּפְאֶֽרֶת עָטָה ל@יוֹם הַ מּ@נוּחָה, ֹ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 הַ ַשּׁבָּת. זֶ ה ֶ ֽ שׁבַ ח שֶׁל יוֹם הַ @ שּׁבִ י עִ י, ֶ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 אֵ ל מִ כׇּל־מ@לBא כְ תּוֹ. ו@יוֹם הַ @ שּׁבִ י עִ י 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 הַ ַשּׁ ָבּת, טוֹב ל@הדוֹת לB יהוה. ל@פִיכ2ָ י@פָאֲרוּ 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 וִיבָר@כוּ ל. אֵ ל ׇ כּל־י@צוּר. יו. שֶֽׁבַח י@ק.ר וּ גְ דֻ ָלּה יִ תּ@נוּ ל@אֵל מֶ ֽ לֶ tures likewise celebrate and bless God, o-ering praise, honor, 2 ,*++*( ')'%&%$— and glory to God—the ruler, creator of all, who, in holiness, cient rabbis pictured God as achieving full sovereignty יוֹצֵר ֹכּל, הַ B מּנְחִ יל מ@נוּחָה ל@ עַ מּוֹ יִ ְ שׂרָ אֵ ל ִ בּקְ דֻ שָּׁתוֹ בּ@יוֹם God, the World, and Us grants peaceful rest to the people Israel on the holy Shabbat. only on Shabbat, and they ַשׁבַּת ֽ ֹק דֶ שׁ. שִׁמZְ יהוה א9ֱהֵֽינוּ ִ י תְ קB דַּ שׁ, ו@זִכְר@Z מB לְ כֵּֽנוּ 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 יִ תְ פָּאַר, ַבּ ָ שּׁמַ ֽ יִ ם מִ מַּֽעBל ו@עBל הָ אָ ֽ רֶ ץ מִ תָּֽחַת. if one wants to enter the in- thought of You, our sovereign, be celebrated in the heavens bat itself praises God and ִתּ תְ ָ בּרַ 2 מ ִוֹשׁיעֵֽנוּ, עB ל שֶֽׁבַח מַ עֲ שֵׂה 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@ אֽ וֹ רֵ י אוֹר ֶשׁ עָ ִֽשׂ י תָ , @ י פָ אֲ רֽ וּZ 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 Kיך 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 הַ ֵ מּאִ 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 וּ בְ טוּבוֹ מ@ חַ דֵּ שׁ בּ ׇ @כל־יוֹם תָּמִ יד מַ עֲ שֵׂה ב@ רֵ א ִ 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 מָ ה רַ בּוּ מַ עֲ ֶֽשׂיZ יהוה, ֻכּ ָלּם @ בּחׇ כְ מָ ה עָ ִֽ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 הַ מֶּֽל2ֶ הַמ@רוֹמָם ל@בַדּוֹ 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 הַ מ@ ֻשׁבָּח ֹו@הַמ@פאָר ו@ הַ ִ מּתְ נB שֵּׂא מִימוֹת 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 אֱ 9 הֵ י עוֹ ל. ם, בּ@רַחֲמֶ ֽ יZ הָ רַ ִ בּים רַחֵם ע.לֵֽינוּ, ,plant life, and sheer matter ,letter.” In this conception אֲדוֹן עֻ זֵּֽנוּ, צוּר מִ ְשׂ Bגּבֵּֽנוּ, מ. גֵ ן יִ ְשׁעֵֽנוּ, מִ ְשׂ .גּב ַ בּעֲדֵֽנוּ. ,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, 0גּדוֹל דֵּעָה, .reverence—then that person our saving shield, our stronghold -and is alphabetical, captur הֵ כִ ין וּפָעBל זW הjרֵי חַ ָמּה. ,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 י/צַר ָכּבוֹד לִ שְׁמוֹ. .its fullness firmament and goodly heavens are illuminated with Your .literal, translation מ0 אוֹרוֹת נ/תַן ס0 בִ יבוֹת 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 צ0בָא.יו ק0 ד ִוֹשׁים, 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@מֵי ַשׁדּBי, תָּ מִ יד מ@ סַ פּ@רִים unknown. The ancient @כּבוֹד אֵל וּ קְ דֻ שָּׁתוֹ. You are to be praised, A63&*( our God, for the wondrous rabbis, interpreting the biblical text, thought that it ◀ ִתּ תְ בָּר2ַ יהוה א9ֱהֵֽינוּ עB ל שֶֽׁבַח מַ עֲ שֵׂה 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@ אֽ וֹ רֵ י אוֹר ֶשׁ עָ ִֽשׂ י תָ @ י פָ אֲ רֽ וּZ סֶּֽל.ה. .fashioned, reflecting Your glory always

152 שחרית לשבת ויום טוב · קריאת שמע וברכותיה  234  ·   · ’    152 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. ׁ'קְדֻשָה In the Beginning All services continue here: All services continue here: F <’ This version of the . ְ ּד ֹיוצֵר Kedushah, recited in the תִּ תְ בָּ רַ F צוּרֵ ֽ נוּ מB לְ כֵּֽנוּ ֹו@ג אֲ לֵֽנוּ בּוֹרֵא ק@ד ִ וֹשׁים. !". )" ,In the beginning God =,!50+$+ !’6"*>,): *+, $#.,1%7 /)$%0 created first b’rakhah before the יִ ְשׁ ַתּ ַבּח שִׁמZְ ל.עַד מB לְ כֵּֽנוּ, יוֹצֵר מ@ שָׁר@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 וB אֲ שֶׁר מ@ שָׁר@ת.יו ֻכּ ָלּם עוֹמ@דִים בּ@רוּם 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 מַ שְׁמִיעִים בּ@יִרְאָה יBֽחַד @בּקוֹל, ,You, and Your servants all stand at the edges of the universe In the beginning God sions of Isaiah and Ezekiel. דִּבְרֵי א9ֱהִים חB יִּים וּ מֶ ֽ לֶ 2 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 ◀ ֻכּלָּם אֲ הוּבִים, ֻכּלָּם בּ0 רוּרִים, ֻכּלָּם ִגּבּוֹרִ ים, —them saw them singing kadosh, between the heavens that ,kadosh, kadosh (“holy, holy ו@ כֻ ָלּם עוֹשִׂים @ בּאֵ י מָ ה וּבְיִרְאָה 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@ כֻ ָלּם פּוֹת@חִ ים אֶת־ ִ פּי הֶ ם ִ בּקְ דֻ ָשּׁה וּבְטׇהjרָה, 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 @בּ ִ שׁי רָ ה וּ בְ זִ מְ רָ ה, וּמְבָר@כִים וּ מְ ַ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 וּמְפָאֲרִים וּמַעֲרִיצִים, וּמBקְדִּישִׁים וּ מַ מְ לִ י כִ ים׃ glorify, extol, hallow, and celebrate the name of God, the and a thread blessing of creation, as if to touching what is not great, mighty, awe-inspiring sovereign, the Holy One. say that both heaven and אֶת־שֵׁם הָאֵל, הַ מֶּֽל2ֶ, הB גּ.דוֹל, הB ִגּבּוֹר ו@ הB נּוֹרָא 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@ כֻ לָּם מ@ קB @ בּלִ ים עֲלֵיהֶם ֹעל מBלְכוּת שָׁמַֽיִם זֶ ה מִ זֶּה, —)(;@* 4()(*4 ▶ Each turns to another as they proclaim their loyalty to God, all of creation constitutes ו@ נוֹת@נִים ר@ שׁוּת זֶה ל.זֶה, ל@הBקְדִּישׁ ל@יוֹ צ@ רָ ם @ בּנB ֽ חַ ת רֽ וּ 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@רוּ רָ ה וּבִנְעִימָה ק@ד ָוֹשׁה, ֻכּ ָלּם כּ@אֶחָד in a clear voice and with sacred speech, together as one, they Angels inanimate, sings to God. עוֹנִ ים ו@ אוֹמ@רִים בּ ָ @יִרְאה׃ :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 . ק/דוֹשׁ, ק/דוֹשׁ, ק/דוֹשׁ יהוה צ0 בָ אוֹת, messenger,” one who is“ ׁמְשָרְתָ יו .the whole world is filled with God’s glory -of two kinds of angelic cre מY 0א כׇ ל ־ הָ אָ ֽ רֶ ץ 0כּבוֹדוֹ. 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@ הָ אוֹ פB ִ נּים ו@ חB יּוֹת הB ֽ ֹקּ דֶ שׁ בּ@רַֽ עַ שׁ גּ.דוֹל מִ תְ נB שּׂ@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@ עֻ ַמּת שׂ@רָ פִ ים, ל@ עֻ ָ מּתָ ם 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 בָּרוּF 0כּבוֹד יהוה מִ 0מּקוֹמוֹ. 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 אֵ ל בָּרוּ2, נ@עִימוֹת יִ תֵּֽנוּ. לBמֶּֽל2ֶ אֵל חBי ו@ קB יּ.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 מִ ירוֹת ֹיאמֵֽרוּ, ו@ תִ ְשׁבָּחוֹת יB שְׁמִֽ יעוּ. כִּי הוּא ל@בַדּוֹ senger. But for everyone it enduring God. For God alone achieves victory, creates anew, eign” (Babylonian Talmud, .(0agigah a פּוֹ עֵ ל @גּבוּרוֹת, עוֹשֶׂה חֲ דָ שׁוֹת, .is at least once —2*=)%&8% @5',&%) masters war, sows righteousness, cultivates deliverance,  A   בַּֽעBל מִ ְ ל חָ מוֹת, 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 י@ שׁוּעוֹת, בּוֹרֵא ר@פוּאוֹת, -of wonders. ▶ In God’s goodness, the work of creation is re The prayer takes . ּצִי ֹון U נוֹרָא ת@ הִ לּוֹת, אֲדוֹן הB ִ נּפְ ל. 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 ◀ הַ מ@ חַ דֵּ שׁ @בּטוּבוֹ בּ ׇ @כל־יוֹם תָּמִ יד מַ עֲ שֵׂה ב@ רֵ א ִ שׁית. and ties it to an image of ָ כּאָ מוּר׃ ל@ע ֵשׂה אוֹרִים גּ@דלִים, כִּי ל@ עוֹל.ם חַסְדּוֹ. 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 חָ דָ שׁ עַ ל צִיּוֹן תָּ אִ יר ו0 נִ זְ ֶכּה כֻלָּֽנוּ מ0 הֵ רָ ה ל0 אוֹרוֹ. .Barukh atah A!"#$%, creator of lights illumination. בָּרוּ2 אַ ָתּה יהוה, יוֹצֵר הַ @מּאוֹרוֹת. .Or !adash al tziyon ta·ir v’nizkeh khulanu m’heirah l’oro

153 שחרית לשבת ויום טוב · קריאת שמע וברכותיה  234  ·   · ’    153 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. The Blessings of the @     The Hebrew .אַהֲבָה רַבָּה אַ הֲ בָ ה רַבָּה אֲ הַ בְ תָּֽנוּ, יהוה אֱ 9הֵ ֽינוּ, 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 חָמַֽ לְ ָ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 אָבִֽ ינוּ מB לְ כֵּֽנוּ, ַ בּעֲ בוּר אֲ בוֹתֵֽ ינוּ [ ו@ אִ מּוֹתֵֽ ינוּ] 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 ֶשׁבָּט@חוּ ב@ Z וB @תּ לB @ מּדֵ ם חֻ ֵקּי חB ִ 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 כֵּן @תּ חׇ נֵּֽנוּ וּ תְ לB @מּדֵֽנוּ. in this House always grant you love, harmony, peace, Kind creator, have compassion for us, open our hearts so that our love for God and three speak of God’s love אָבִֽ ינוּ, הָאָב הָרַחֲמָן, הַ מ@ רַ חֵ ם, ,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@ תֵ ן @בּ לִ בֵּֽנוּ ל@הָבִין וּ לְ הַ ְשׂ ִ כּיל, %2*(') :3 can anticipate the seventh לִ שׁ ֽ ְמֹעַ , לִ לְ מֹד וּ לְ לB מֵּד, לִ שְׁמֹר ו@ לB עֲ שׂוֹת 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 לְ קB יֵּם אֶ ת־כׇּל־דִּבְרֵי תB לְ מוּד תּוֹרָתֶֽ Z 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 עֵינֵֽינוּ בּ@תוֹרָתawe-inspiring name, we will delight and rejoice in Your ,Zֶֽ rabah) You have loved us deliverance. אָ ּבִֽינו  :; ו@ דַ בֵּק לִ בֵּֽנוּ 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@ בָ בֵֽנוּ ל@ אַ הֲ בָ ה וּלְיִרְאָה אֶת־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 נֵ בוֹשׁ ל@ עוֹל.ם ו.עֶד. for the Sh’ma. Now you intimate as a close relation ִכּי ב@ שֵׁם קׇ דְ @שׁZ הB גּ.דוֹל ו@ הB נּוֹ רָ א בָּטָֽחְנוּ, 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@ נִ ְ שׂמ@ חָ ה בִּישׁוּעָתus, 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 ◀ וB הֲ בִיאֵֽנוּ ל@ .שׁלוֹם מֵ אַ רְ ַבּע B כּנְ פוֹת 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@תוֹ לִיכֵֽנוּ קוֹ מ@ מִ יּוּת @ ל אַ רְ צֵֽנוּ, 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 אֵ ל פּוֹ עֵ ל י@ שׁוּעוֹת אָֽ תָּה, You, so we can thank and va-t’lamdeim !ukei !ayim, ken t’honeinu u-t’lamdeinu. many different meanings. וּבָֽנוּ בָחַֽ רְ ָתּ מִ כׇּל־עַם ו@ ל. שׁוֹן, 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@ קֵ רַ בְ תָּֽנוּ ל@ ִ שׁמְ Z הB גּ.דוֹל סֶ ֽ ל. ה ֶ בּאֱ מֶ ת, in teaching our hearts to et kol divrei talmud toratekha b’ahavah. Moses. But in a larger sense know compassion, to love ,it refers to all of Scripture ל@ הוֹדוֹת ל@ Z וּ ְ ל B י חֶ דְ Z בּ@אַהֲבָה. You, giving us not per- V’ha·eir eineinu b’toratekha, v’dabeik libeinu b’mitzvotekha and even to all of later בָּרוּ2 אַ תָּה יהוה, הַ בּוֹחֵר @בּ עַ מּוֹ יִ ְ שׂרָ אֵ ל 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, Q  . 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  ·   · ’    154 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly.     ק@רִיאַת שׁ@מַע Hear, O Israel Recitation of the Sh’ma The core of our worship H’. 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 הַ @ 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 ֣וּבְלֶכְתּ@Z בַ ֶ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 Q9< 6H ; O;6A8OVI H9W=M=6QN 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 יִ ׂשְרָאֵל H’ @ 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 B    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  ·   · ’    155 Siddur Lev Shalem. 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 ו0 ה/ י/֗ 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 אֶת־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 בַ ֶ֔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 וC ֹ֥יּאמֶר יהו֖ה אֶ ל־מֹשֶׁ֥ה לֵּ ֽאמֹר׃ ַ 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  ·   · ’    156 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. Redemption Truly, the God of the universe, our sovereign, is the stronghold continued Read forward, the word אֱמֶת אֱ 9 הֵ י עוֹל.ם מB לְ כֵּֽנוּ, צוּר יB עֲ ֹקב מ.גֵן יִ שְׁעֵֽנוּ. What might redemption affirms what follows: credal ◀ ל@ דוֹר ו. דוֹר הוּא קB .יּם ְוּשׁמוֹ קB יּ.ם, ו@ כִ סְ אוֹ 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 וּמBלְכוּתוֹ וֶ אֱ מוּנ.תוֹ ל.עַד קB יּ.ֽ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 ו@ קB יּ.מִ ים, נֶאֱמ. נִ ים ו@נֶחֱמָדִים, .faithfulness abide articulating a kind of Jewish ל.עַד וּ לְ עוֹ @ ל מֵ י עוֹל.מִ ים, עBל אֲ בוֹתֵֽ ינוּ [ ו@ אִ מּוֹתֵֽ ינוּ] 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, עB ל בּ.נֵֽינוּ ו@עBל דּוֹרוֹתֵֽ ינוּ, ו@ עB ל ׇ 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 ֶ ֽ ז רַ ע יִ שְׂרָאֵל עֲבָדֶ ֽ יZ. עBל הָ רִ אשׁוֹנִ ים ו@עBל הָאַחֲרוֹנִ ים accept it as incumbent on us, and on our children, and all Emor), he remarks that the words of Jeremiah, דָּבָר טוֹב ו@ קB יּ.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 וֶ אֱ מוּנ.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 אַ תָּה הוּא יהוה א9ֱהֵֽינוּ וֵא9הֵי אֲ בוֹתֵֽ ינוּ finite possibility signalled principle. Additionally, another bibli- [ ו@ אִ מּוֹתֵֽ ינוּ], מB לְ כֵּֽנוּ, מֶֽל2ֶ אֲ בוֹתֵֽ ינוּ [ ו@ אִ מּוֹתֵֽ ינוּ], 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 ֹגּ אֲ לֵֽנוּ ֹגּאֵל אֲ בוֹתֵֽ ינוּ [ ו@ אִ מּוֹתֵֽ ינוּ], יוֹ צ@רֵֽנוּ, צוּר י@ שׁוּ עָתֵֽנוּ, 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 מַ ִצּילֵֽנוּ, מֵ עוֹ ל. ם שׁ@מZֶֽ אֵ ין אֱ 9 הִ ים זוּל.תֶֽ Z. 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. עֶ זְ רַ ת אֲ בוֹתֵ ֽ ינוּ [ ו0 אִ מּוֹתֵ ֽ ינוּ] אַ תָּה הוּא מֵ עוֹ ל. ם, records God saying, “I A    מ. גֵ ן וּמ ִ ֽ וֹשׁי עַ לִבְנֵיהֶם אַ חֲ רֵ י הֶ ם בּ ׇ @כל־דּוֹר ו.דוֹר. .remember the generosity but You .אֱמֶת ִ ּוְיַציב of your young days, the  Reuven Kimelman, a בּ@רוּם עוֹ ל. 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 מִ ְ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 אַ שְׁרֵי אִישׁ ֶ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@תוֹ רָ ת@ Z וּ דְ בָ ר@ Z י. ִ שׂים עB ל לִ בּוֹ. .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 אַ תָּה הוּא אָדוֹן ל@ עַ מּfree and in unselfconscious ,Zֶֽ -synagogue. The recita וּ מֶ ֽ לֶ 2 ִ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 אַ תָּה הוּא רִ אשׁוֹן, ו@ אַ תָּה הוּא אַחֲרוֹן, who takes up their cause. because the rabbis were afraid that people would וּ מִ B בּלְעָדֶ ֽ יZ אֵין ל.ֽנוּ מֶ ֽ לֶ 2 גּוֹ אֵ ל 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  ·   · ’    157 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. The Violence at the Sea A63&*( our God, You redeemed us from Egypt :9H=H, :6M6;:, ;N< A8= מֹ ׁשֶה ּומִרְיָם B=9BI= 6HM;=I מִ ִ מּצְ רַ ֽ יִ ם @ גּאB לְ תָּֽנוּ יהוה אֱ 9הֵ ֽינוּ The Easidic master Sha- The Torah is . ּובְנֵי יִ ְ ׂשרָ אֵ ל וּ מִ ֵ בּית עֲבָדִים פּ@דִיתָֽנוּ. .and freed us from the house of bondage lom Shakhna taught: That Their firstborn You slayed, Your firstborn You redeemed, emphatic that Moses led which results in the good ׇ the men and Miriam led כּל־ @בּכוֹרֵיהֶם הָרָֽ גְ ָתּ וּ בְ כוֹ ר@ Z גּ.אָֽ לְ ָ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@ יB ם סוּף בּ.קBֽ עְ ָתּ ו@זֵדִים טִ ַֽבּ עְ ָתּ .opposition. You rescued Your beloved (.at the Sea. (See page  וִ ידִ ידִ ים הֶעֱבַֽ רְ ָ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     וB יְ כַ סּוּ מַֽיִם צָרֵיהֶם, אֶחָד מֵ הֶ ם 9א נוֹתָר. Let us bless the source occurred. The Sh’ma was preceded ,by the song of the angels עBל ֹזאת ִשׁבּ@חוּ אֲהוּבִ ים, ו@רוֹ מ@ 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 מִ ירוֹת ִשׁירוֹת ו@ תִ ְשׁבָּחוֹת, ,wellspring of new song of praise, and blessings to the sovereign ever-living God and the courage to mend. singing a praise of God @ בּרָ כוֹת ו@ הוֹ דָ אוֹת לB מֶּֽל2ֶ אֵל חBי ו@ קB יּ.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@ נִ ָשּׂא, גּ.דוֹל ו@ נוֹ רָ א, freeing those in chains, redeeming the poor, the Sh’ma, our song and the angels’ song become a מַ ְשׁ ִ פּיל גֵּאִים וּ מB גְ ִֽבּי ַהּ שׁ@פ. לִ ים helping the weak, and answering God’s people common chorus. מוֹצִ יא אֲ סִ י רִ ים וּפוֹדֶה עֲ נ.וִ ים .when they cry out יהוה 9N;6  >; .Exodus : .יִמְ ל 2ֹך ו@ עוֹ זֵ ר דַּ ִ לּים .Our homage is to God on high, who is ever praised ▶ The name . ׂיִשְרָאֵל 6 ו@ עוֹנֶה ל@ עַ מּוֹ @ בּעֵ ת 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 הִ לּוֹת ל@אֵל עֶלְיוֹן בָּרוּ2 הוּא וּ ֹמְבר2ָ. -of the b’rakhah, empha מֹ ֶשׁה וּ מִ רְ י. ם וּ בְ נֵ י יִ שְׂרָאֵל ל@Z ע.נוּ ִ שׁי רָ ה @בּ ִ שׂמְ חָ ה רַ בָּה, !Who is like You, A63&*(, among the mighty“ sizing the plea for the ו@אָמ@רוּ כֻ ָ לּם׃ ,Who is like You, adorned in holiness revered in praise, working wonders!” redemption of the people Israel. מִ י כָ מֽ ֹ כָ ה בָּ אֵ לִ ם יהוה, מִ י ָ כּמֽ ֹ כָ ה נֶאְדָּר בּC ֽ ֹקּ דֶ שׁ, ,Mi khamokha ba-eilim Adonai, mi kamokha nedar bakodesh Isaiah . ּגֹאֲ לֵ ּֽנו nora t’hilot, oseh feleh. 9 M .: נוֹ רָ א ת0 הִ לֹּת, עֽ ֹ ֵשׂה פֶ ֽ לֶ א. ▶ At the edge of the Sea, the rescued sang a new song of praise I   This . ּגָאַל ׂיִשְרָאֵל 6 ◀ שִׁירָה חֲ דָ ָשׁה ִשׁבּ@חוּ ג@ אוּלִים ל@ שִׁמZְ עB ל @ שׂפַ ת הB יּ.ם, to Your name; together, as one, they thanked You and b’rakhah, in contrast to most, concludes with a יBֽחַד ֻכּ ָלּם הוֹדוּ @ ו הִ מְ לִֽיכוּ ו@אָמ@רוּ׃ :acclaimed Your sovereignty, saying “A63&*( will reign forever and ever.” verb in the past tense. We can properly bless God for יהוה יִמFYְ ֹל0ע לָ ם ו/עֶד. .Adonai yimlokh l’olam va-ed the redemptive acts that —have already occurred צוּר יִ שְׂרָאֵל, ,Stronghold of the people Israel not those we still hope and pray for (Babylonian קֽ וּ מָ ה @ בּעֶ זְ רַ ת יִ ְ שׂרָ אֵ ל, !arise and help the people Israel .(Talmud, Pesa!im b וּפְדֵה כִנְאֻמZֶֽ י@הוּדָה @ו יִ ְ שׂרָ אֵ ל. .Redeem, as You promised, Judah and the people Israel Our redeemer is called A!"#$% Tz’va·ot, H’   ;. The Babylonian Talmud ֹגּ אֲ לֵֽנוּ, יהוה צ@ בָ אוֹת @שׁמוֹ, ק@דוֹשׁ יִ שְׂרָאֵל. .the Holy One of the people Israel> links this last b’rakhah Tzur yisrael, kumah b’ezrat yisrael, of the Recitation of the בָּרוּ2 אַ תָּה יהוה, . גּאB ל יִ שְׂרָאֵל. u-f’deih khinumekha y’hudah v’yisrael. The Amidah for Festivals is found on page . Sh’ma, mentioning God’s Go·aleinu Adonai Tz’va·ot sh’mo, k’dosh yisrael. redeeming the people Israel from Egypt, to the personal prayers that now follow in the Amidah, and Barukh atah A!"#$%, 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  ·   · ’    158 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. יום טוב Festivals

!"# Introduction to the Festivals עמידה ליום טוב׃ ערבית, שחרית, מנחה $"! The Festival Amidah: Arvit, Sha%arit, Min%ah סדר נטילת לולב '&! Taking Up the Lulav הלל $&! Hallel סדר קריאת התורה ליום טוב ))! The Festival Torah Service הוצאת התורה ))! Taking Out the Torah יזכור "!! Yizkor הכנסת התורה "#! Returning the Torah

תפילת מוסף ליום טוב: העבודה במקדש !#! Musaf for Festivals: The Temple Service תפילת מוסף ליום טוב׃ החגים בפיוט ''! Musaf for Festivals: Poetic Offerings

תפילת טל ותפילת גשם #(! Tal and Geshem: Prayers for Dew and Rain

הושענות )*! Hoshanot

הקפות )"# Hakafot

303  Siddur Lev Shalem. 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 A69.7+, [Leader, at Min%ah only tory b’rakhot and three אֲדֹנLי שׂGפָתJי תִּפְתָּח, וּפִי יJגִּ יד תּGהִלָּתand you will discover the give glory to our God.] .Eֶֽ inner sanctum of this concluding b’rakhot as religion. Grasp them and A69.7+, 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 /,00.10,/ /.+-,+—    ' אֱ=הֵי אַבְרָהָם, אֱ=הֵי [וGאִ 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 יִצְחLק, וֵא=הֵי ֹיJעֲקב, הָאֵל אֱ=הֵי יִצְחLק, וֵא=הֵי ֹיJעֲקב, While the Temple stood in Jerusalem, the people ancestors, ancestors, in prayer and indeed is a mode of worship in many הJגּL דוֹל הJ גִּ בּוֹר וGהJנּוֹרָא, אֱ=הֵי שָׂרָה, אֱ=הֵי רִבְקLה, 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, וGקוֹנֵה ֹהַכּל, הָאֵל הJגּL דוֹל הJ גִּ בּוֹר וGהJנּוֹרָא, 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 וGזוֹכֵר 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 בGנֵיהֶם טוֹבִ ים, וGקוֹנֵה ֹהַכּל, וGזוֹכֵר pilgrimage festivals, from and love, and creates all, great, mighty, awe-inspiring, all to prostrate themselves the word regel (“foot”). .(Pirkei Avot :) לGמַֽעַן שׁG מוֹ בּGאַהֲבָה. חַסְדֵי אָ בוֹת [וGאִמָּ הוֹת], ,transcendent God As we take three steps who remembers the loving אֲדֹנָי ,   ! מֶֽלTֶ עוֹזֵר וּ מ וֹ שִׁ ֽ י עַ וּמLגֵן. וּמֵ בִ יא גוֹאֵל לִבְנֵי בGנֵיהֶם forward at the beginning deeds of our ancestors, who acts with kindness .Psalm : . ְ ׂשפָ תַי ּת ִּפְתָח ,of our Amidah, we might and who will lovingly bring a and love, and creates all לGמַֽעַן שׁG מוֹ בּGאַהֲבָה. think of ourselves as who remembers the loving 4  7- b בָּ רוּT אַתָּה יהוה, symbolically beginning redeemer to their children’s . The midrash מֶֽלTֶ עוֹזֵר וּפוֹקֵד ,a pilgrimage through children for the sake of deeds of our ancestors associates the festival מLגֵן אַבְרָהָם. prayer—together with divine honor. and who will lovingly bring a calendar with many sig- וּ מ וֹ שִׁ ֽ י עַ וּמLגֵן. 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 רוּT 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 מLגֵן 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 o2er- 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 3045674 4780-+ 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 . ֹגואֵל 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  ·   306 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. The Journey    . ּו מַ צְ מִ ֽ י חַ ׁיְש ּועָה  אַ תָּ ה גִּ בּוֹר לG עוֹלLם אֲדֹנLי, Second B’rakhah: God’s Saving Care We guard our mystery The Hebrew verb is used מGחJיֵּה מֵתִים אַ תָּה, —You are ever mighty, A69.7+ with care. It is our source to refer to that which is .planted and begins to grow רַב לG 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 וּמוֹרִ יד הJ ָֽ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 מG כJ לְ כֵּל חJ יִּ ים בּGחֶֽסֶד, ,You sustain the living through kindness and love —;9.7<47. =7/9.0< Land of Israel. The festivals both celebrate liberation מGחJיֵּה מֵתִים בּGרַחֲמִים רַ ִ בּים, ,and with great mercy give life to the dead and also remind us that סוֹ מֵ T נוֹפG לִ ים, וGרוֹפֵא חוֹלִים, וּ מַ ִ תּיר אֲ סוּרִ 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 וּמְקJיֵּם אֱ מוּנLתוֹ לִישֵׁנֵי עָפָר. and keep faith with those who sleep in the dust. redemption. In that sense, -the possibilities for salva מִי כָ מֽ וֹE ַ ֽ בּעJ ל Gגּבוּרוֹת וּ מִ י דּֽ וֹ מֶ ה לּWho is like You, Almighty, ,Tָ and who can be compared to You? tion have been planted but they have not yet come to מֶֽלTֶ מֵמִית וּ מְ חJ יֶּ ה וּ מַ צְ מִ ֽ י חַ יG שׁוּעָה. The sovereign who brings death and life fruition. and causes redemption to flourish. G ;     ו ֶ נ אֱ מָ ן אַ תָּה לG הַחֲיוֹת מֵתִ ים. The concept . מְ חַ ּיֵה הַ מֵּ ִ תים בָּרוּT אַ תָּה יהוה, מG חJ יֵּ ה הַ מֵּתִ 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  ·   307 Siddur Lev Shalem. 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 נG קJ דֵּשׁ אֶת־שִׁמEְ בָּעוֹלLם, '$'+*!)( )'& The Kedushah is recited only with a minyan and is said while standing. ever the Kedushah appears in the Amidah, it always כּGשֵׁם שֶׁ מּJ קְ ִ דּישִׁ ים אוֹתוֹ בִּשְׁמֵי מָ רוֹם, contains at least three כַּכָּ תוּב עJל יJד נGבִיאEֶֽ, וGקLרָא זֶה אֶל זֶה וGאָמַ ר׃ We hallow Your name in this world as it is hallowed in the high heavens, as Your prophet Isaiah described: verses: Isaiah’s vision of the angels reciting “Holy, holy, Each cried out to the other: At Min%ah we recite: At Sha%arit we recite: holy...” (:), Ezekiel’s ac- count of hearing heavenly ק5דוֹשׁ, ק5דוֹשׁ, ק5דוֹשׁ ק5דוֹשׁ, ק5דוֹשׁ, ק5דוֹשׁ :At Sha%arit we recite: At Min%ah we recite voices calling “Praised is Adonai’s glory. . .” while he יהוה צ8 בָ אוֹת, יהוה צ8 בָ אוֹת, ,Holy, holy, holy is A!"#$% Tz’va·ot, “Holy, holy, holy is A!"#$% Tz’va·ot“ was being carried by the מB 8א כׇ ל ־ הָ אָ ֽ רֶ ץ כּ8 בוֹדוֹ. מB 8א כׇ ל ־ הָ אָ ֽ רֶ ץ כּ8 בוֹדוֹ. the whole world is filled with God’s the whole world is filled with God’s glory!” glory!” wind to his fellow exiles in Babylon (:), and a אLז בּG קוֹל רַֽעַשׁ גּLדוֹל אַ ִ דּיר לGעֻמָּתָם בָּ רוּT ֹיאמֵ ֽ רוּ׃ ,Kadosh, kadosh, kadosh Adonai Tz’va∙ot, Kadosh, kadosh, kadosh Adonai Tz’va∙ot concluding verse from Psalms expressing God’s וGחLזLק מַשְׁמִ יעִ ים קוֹל, בָּרוּ( כּ8 בוֹד יהוה מִ מּ8 קוֹמוֹ. .m’lo khol ha-aretz k’vodo. m’lo khol ha-aretz k’vodo -timeless sovereignty, “Ado מִתְ נJשּׂGאִ ים לGעֻמַּת שׂGרָ פִ ים, וּבְדִבְרֵי קׇדְשׁThen in thunderous voice, rising Others respond with praise: EG above the chorus of serafim, other “Praised is A69.7+’s glory wher- nai will reign…” (:). The leader offers an לGעֻמָּתָם בָּ רוּT ֹיאמֵ ֽ רוּ׃ כָּ תוּב לֵ אמֹר׃ heavenly beings call out words of ever God dwells.” introduction to each verse, .elaborating on its meaning בָּרוּ( כּ8 בוֹד יהוה מִ מּ8 קוֹמוֹ. יִמBְ( יהוה ל8 עוֹ לָ ם, אBֱהַֽיִ( .blessing: “Praised is A69.7+’s glory Barukh k’vod Adonai mimkomo In the morning, when we מִמּGקוֹמEG מJ לְכֵּ ֽנוּ ת וֹ פִ ֽ י עַ , צִיּוֹן ל8דֹר ו5דֹר, הַ ל8 ל וּ י5 הּ. :wherever God dwells.” As the psalmist sang have more time to spend in prayer, the introductions וGתִמְ =T עL לֵ ֽינוּ, כִּי מGחַ כִּ ים Barukh k’vod Adonai mimkomo. A69.7+ will reign forever; your are more elaborate; Min$ah אֲ נJֽחְ נוּ לTL. מָתJי תִּמְ =Our sovereign, manifest Yourself from God, O Zion, T wherever You dwell, and rule over from generation to generation. is a much shorter service, so in the afternoon these בּG צִ יּוֹן, בּGקL רוֹב בּG יLמֵ ֽ ינוּ, us, for we await You. When shall You Halleluyah! introductions are shorter. The separate columns here לGעוֹלLם וLעֶד 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 תִּ תְ גּJ דּJל וG תִ תְ קJ דַּשׁ בּG תוֹT -The liturgy sees narra יGרוּשׁLלJֽיִם עִירexalted and sanctified in Jerusalem, ,EG Your city, from one generation to an- tives not only as reports of past events, but also as לG דוֹר וL דוֹר וּלְנֵֽצַח נGצָחִ ים. other, forever and ever. May our eyes paradigms for the present. The visions of Isaiah and וGעֵ ינֵ ֽינוּ תִרְאֶֽינLה מJלְכוּתbehold Your dominion, as described ,Eֶֽ Ezekiel can be understood כַּ דָּבָר הָאָ מוּר בּGשִׁירֵי עֻזּin the songs of praise o2ered to You ,Eֶֽ by David, rightfully anointed: as more than their first- -person reports of encoun עJל יGדֵי דLוִד מG שִׁ ֽ י חַ צִדְקֶֽ E׃ “A69.7+ will reign forever; your God, ters with God; they are also calls for us to see ourselves יִמBְ( יהוה ל8 עוֹ לָ ם, אBֱהַֽיִ( -O Zion, from generation to genera in an ongoing relationship צִיּוֹן ל8דֹר ו5דֹר, הַ ל8 ל וּ י5 הּ. ”!tion. Halleluyah with God. In this spirit, Yimlokh Adonai l’olam, elohayikh tziyon the concluding biblical verse, which talks of God’s לG דוֹר וL דוֹר נJגִּ יד גׇּדְ לEֶֽ, וּלְנֵֽצַח נGצָחִ ים קG דֻ שָּׁתEG נJ קְ ִ דּישׁ. .l’dor vador, hal’luyah eternal sovereignty, can be interpreted to mean that וGשִׁבְחEֲ אֱ =הֵ ֽינוּ מִ פִּֽ ינוּ =א יL מוּשׁ לGעוֹלLם וLעֶד, From generation to generation we will declare Your greatness, and the heavens can open up כִּי אֵל מֶֽלTֶ גּL דוֹל וGקL דוֹשׁ אָֽתָּה. forever sanctify You with words of holiness. Your praise will never .for us, too בָּרוּT אַ תָּה יהוה, הָאֵל הַקָּדוֹשׁ. leave our lips, for You are God and Sovereign, great and holy. Barukh atah A!"#$%, the Holy God. . ּאַתָה ּ/ֽבְחַרְתנוּ ,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  ·   308 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. . אַ ּתָה קָ ֹדו ׁ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 אַ ָתּה ק5דוֹשׁ וGשִׁמEְ קL דוֹשׁ, center of our existence holy ones praise You each day. a place and a moment of וּקְ דוֹשִׁ ים בּGכׇ ל־יוֹם יGהJ לGלֽ וּE סֶּֽלLה. that we can never fully holiness. That moment of grasp. Barukh atah A!"#$%, the Holy God. holiness is celebratory—full בָּ רוּT אַתָּה יהוה, הָ אֵ ל הL J 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    ? אַ תָּה ב8 חַ רְ ָ ֽ תּנוּ מִ כׇּ ל־הָעַמִּ ים, of Jewish life and Jewish -Jewish understand . ּ=ֽבְחַרְת ּנו אָ הַ ֽ בְ תָּ אוֹתָ ֽ נוּ וG רָ צִ ֽ י תָ בָּֽנוּ, .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 וG רוֹמַמְתָּ ֽ נוּ מִ כׇּ ל־הַ לּG שׁוֹנוֹת, Each holiday has its own through Your commandments, drawing us close to Your message and its own mood, is a special gift. וG קִ דַּשְׁתָּ ֽ נוּ בּGמִ צְ bתֶ ֽ יservice, and calling us by Your great and holy name. ,E and each one guides us on @     our journey through life. ו ׁ ִ ְשמְ @ך הַ ָ ּג ֹדול    וGקֵרַ בְתָּ ֽ נוּ מJ לְכֵּ ֽנוּ לJעֲבוֹדָתEֶֽ, The . ְ והַ ָּק ֹדו ׁש עָלֵֽי ּנו קָר=ֽ א ָת On Saturday evening, the following prayer ?7<85 .787— -name “Israel” means “wres וGשִׁמEְ הJגּL דוֹל וG הL J קּדוֹשׁ עL לֵ ֽינוּ קL רָ ֽ א תָ . :is recited to mark the end of Shabbat

Pesa, A69.7+ 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 וJ תּוֹדִ יעֵ ֽ נוּ יהוה אֱ =הֵ ֽינוּ אֶת־מִשְׁפּGטֵי צִדְקEֶֽ, The goal leads through the and mitzvot. .definition as Jews וJתּG לJמּGדֵ ֽ נוּ לJעֲ שׂוֹת חֻ קֵּי רG צוֹנethical to the spiritual: to .Eֶֽ A!BC8D!? EFEGHG;: B>E וJתִּתֶּ ן־לLֽנוּ אֱ =הֵ ֽינוּ מִשְׁפָּטִ ים יGשָׁרִ ים וGתוֹרוֹת אֱמֶת, ,serve God willingly instead You have bestowed on us as an inheritance seasons of joy EGD IJ A>!''!B. We חֻ ִ קּים וּמִ צְ bת טוֹבִ ים, of Pharaoh forcibly, to be sacred moments, and festivals of free-will o2erings; and You part of the sacred instead have given us a heritage that celebrates the sacredness of conclude Shabbat with the וJתּJ נְחִ ילֵ ֽנוּ זGמJנֵּי שָׂ שׂוֹן וּמוֹעֲדֵי ֹקֽדֶשׁ וGחJגֵּי נGדָבָה, of the mundane, to be Shabbat, honors the seasons, and celebrates the festivals. ceremony of Havdalah. But when a festival begins on וJ תּוֹרִ ישֵׁ ֽ נוּ קG דֻ שַּׁת שַׁבָּת וּכְ בוֹד מוֹעֵד וJחֲגִיגJת הָרֶֽגֶל. -joined to the ultimate in stead of to the finite. When A69.7+ our God, You have distinguished between the sacred Saturday evening, we do וJ תַּ בְ דֵּל יהוה אֱ =הֵ ֽינוּ בֵּ ין ֹקֽדֶשׁ לG 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 G ל חֽ ֹשׁfore Pharaoh to ask for the ,Tֶ freedom of the Israelites, peoples of the world, and between the seventh day and the six ,as is normally the case בֵּ ין יִשְׂרָאֵל לLעַמִּ ים, he said. “Thus said Adonai, days of creation. but between Shabbat and the festival. Therefore, this בֵּ ין־יוֹם הַ שּׁGבִיעִי לGשֵֽׁשֶׁת יGמֵי 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 קG דֻ שַּׁת שַׁבָּת ִ ל קְ דֻ שַּׁת יוֹם טוֹב הִ בְ ַ ֽ דּ ְ ל תָּ , ,imbuing the seventh day with a sanctity above all other days the desert’” (Exodus @:A). both Shabbat and the festivals—is substituted for וGאֶ ת־יוֹם הַ G שּׁבִ י עִ י מִ שֵּֽׁשֶׁת יGמֵי הַ מַּ עֲ שֶׂ ה קִ ַ ֽ דּשְׁ תָּ . Freedom with purpose. so have You distinguished and endowed Your people Israel .Havdalah הִ בְ ַ ֽ דּ ְ ל תָּ וG קִ ַ ֽ דּשְׁ תָּ אֶת־עַמּEG יִשְׂרָאֵל בִּ קְ דֻ שָּׁתJourney with destination. with Your holiness. .Eֶֽ —.+.7 10<4 >7,6+. 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. —.+.7 10<4 >7,6+.

309 יום טוב · תפילת העמידה  ·   309 Siddur Lev Shalem. 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, A69.7+ our God, [Shab- bat is seen as a special and loving gift given to us by וJתִּתֶּ ן־לLֽנוּ יהוה אֱ =הֵ ֽינוּ בּGאַהֲבָה Perspective .God [שַׁ בָּ תוֹת לִמְנוּחָה וּ ]מוֹעֲדִ ים לGשִׂמְחָה, 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     חJ גִּ ים וּזְמJ נִּ ים לGשָׂ שׂוֹן, אֶ ת־יוֹם [ הַ שַּׁבָּת הJזֶּה וGאֶ ת־יוֹם] -people—is part of a cov enant with all people. This On Pesa%: Festival of Matzot, season of our liberation,     ? This paragraph .יַעֲלֶה וְיָבֹא :%particular people has com- On Shavuot: Festival of Shavuot, season of the giving of On Pesa asks God to keep certain חJג הַמַּ צּוֹת הJזֶּה, זGמַן חֵ רוּתֵ ֽ נוּ, ,mitted to journey through Bour 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 חJ ג הַ ָ שּׁבֻ עוֹת הJזֶּה, זGמַן 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, Bseason of our rejoicing, On Sukkot: the sake of humanity. and then to future hope: the redemption of the חJג הַסֻּ כּוֹת הJזֶּה, זGמַן שִׂמְחָתֵ ֽ נוּ, .with love,] a sacred day, a symbol of the exodus from Egypt] /,00.10,/ /.+-,+— people Israel. On Sh’mini Atzeret and Sim%at Torah: הַ שּׁGמִינִי, חJג הָעֲצֶֽרֶת הJזֶּה, זGמַן 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- [בּGאַהֲבָה] 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 אֲ בוֹתֵֽ ינוּ [ וG אִ מּוֹתֵֽ ינוּ], יJעֲלֶה ֹוGיLבא, Sukkot—the Festival of Jerusalem, Your holy city; and all Your people, the house of Huts. We have experi- וG יJ ִ ֽ גּי עַ וGיֵרָאֶה, וGיֵרָצֶה וGיִשָּׁמַע, וG יִ פּLקֵד וG יִ זּLכֵר זִכְרוֹנֵֽנוּ ,enced the moment of Israel. Respond to us with deliverance, goodness, compassion וּפִקְדוֹנֵֽנוּ, וGזִכְרוֹן אֲ בוֹתֵֽ ינוּ [ וG אִ מּוֹתֵֽ ינוּ], וGזִכְרוֹן מָ ִ ֽ שׁי חַ rebirth, the rediscovery of love, life, and peace, on this our true identity, the re- On Pesa%: Festival of Matzot. בֶּן־דּLוִד עַבְדּEֶֽ, וGזִכְרוֹן יGרוּשׁLלJֽיִם עִ יר קׇ דְ שׁEֶֽ, וGזִכְרוֹן ,examination of our selves ׇכּ ל ־ עַ GמּE בֵּית יִ שְׂרָאֵל לGפL נֶ ֽיE, לִפְלֵיטָה, לG טוֹ בָ ה, .the return to our true On Shavuot: Festival of Shavuot path—at Rosh Hashanah, On Sukkot: Festival of Sukkot. the moment of new moon. G ל חֵ ן וּלְחֶֽסֶד וּלְרַחֲמִ ים, לGחJיִּים וּ לְ Lשׁלוֹם, בּG 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 חJג הַמַּ צּוֹת הJזֶּה. -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. חJג הַ ָ שּׁבֻ עוֹת הJזֶּה. 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: חJג הַסֻּ כּוֹת הJזֶּה. festival of fulfillment, of gathering in the benefits that flow from repentance and forgiveness. On Sh’mini Atzeret and Sim%at Torah: הַ שּׁGמִינִי, חJג הָעֲצֶֽרֶת הJזֶּה. The harvest that takes the form of joy and shalom, harmony, in the world. זeכְרֵ ֽ נוּ, יהוה אֱ =הֵ ֽינוּ, בּוֹ לGטוֹבָה, וּפׇקְדֵ ֽ נוּ בוֹ לִבְרָכָה, BBut Sukkot is not only the fulfillment of the moon of Tishrei. It is also the fulfillment וG הוֹשִׁ יעֵ ֽ נוּ בוֹ לG חJ ִ יּים. וּבִדְבַר יGשׁוּעָה וGרַחֲמִ ים, of the yearly cycle of the sun. All the sun’s work upon the earth comes to fullness as חוּס וGחׇ נֵּ ֽנוּ, וGרַחֵם עL לֵ ֽינוּ וG הוֹשִׁ יעֵ ֽ נוּ, כִּי אֵ לֶ ֽיE עֵ ינֵ ֽינוּ, . . . .the harvest ripens and is gathered in כִּי אֵל מֶֽלTֶ חJ נּוּן וGרַ 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. —7,<45, C7?D9C

310 יום טוב · תפילת העמידה  ·   310 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. Sukkot: Another A69.7+ our God, grant the blessing of Your festivals to us: 8   ? ְ והָ ׁשֵב אֶ ת־  וGהַשִּׂ יאֵ ֽ נוּ יהוה אֱ =הֵ ֽינוּ אֶת בִּרְכַּת מוֹעֲדֶ ֽ יE, Perspective The . הָ עֲ ֹבודָה לִ דְ בִ יר בֵּי ֶת @ֽך לG חJ ִ יּים וּלְשׁL לוֹם, לGשִׂמְחָה 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 וG אָ מַ ֽ רְ תָּ לGבָרG 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 [וGאִ מּוֹתֵ ֽ ינוּ], [רGצֵה 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 קQדּ8שֵֽׁנוּ בּ8מִ צְ Oתֶ ֽ יM, ו8 תֵ ן חֶלְקֵֽנוּ בּ8תוֹרָתIndeed, there is a midrash ,Mֶֽ Kad’sheinu b’mitzvotekha v’tein $elkeinu b’toratekha, felt spiritually fulfilled and that says that sukkot are cleansed. We pray that שַׂבּ8עֵֽנוּ מִ טּוּבMֶֽ, ו8שַׂמּ8חֵֽנוּ בִּישׁוּעָתsabeinu mi-tuvekha v’sam$einu bishuatekha, ,Mֶֽ not buildings at all but such a moment may be .ours, too ו8טַהֵר לִבֵּֽנוּ 8 ל עׇ בְ דּM 8 בֶּאֱמֶת, .rather the glory of God. v’taher libeinu l’ovd’kha be-emet This holiday helps us un- A69.7+ our God, [loving and willingly] grant that we inherit  D 4? וGהJ נְחִ ילֵ ֽנוּ יהוה אֱ =הֵ ֽינוּ [בּGאַהֲבָה וּבְרָ צוֹן] derstand that sometimes According to the . ׁשְכִי נָ ת ֹו בּGשִׂמְחָה וּבְשָׂ שׂוֹן [שַׁבָּת וּ]מוֹעֲדֵי קׇדְשׁthe walls we build to pro- Your holy [Shabbat and] festivals, that the people Israel, who ,Eֶֽ 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 וGיִשְׂמG חוּ בEG יִשְׂרָאֵל מG קJ דּGשֵׁי שׁGמEֶֽ. vide us, cut us o2, lock us A!"#$%, who makes [Shabbat,] Israel and the festivals holy. in. The walls of our sukkot rusalem for the pilgrimage ,festivals. In Jewish memory בָּ רוּT אַתָּה יהוה, מG קJ דֵּשׁ [ הַ שַּׁבָּת וG ]יִשְׂרָאֵל וGהJזּGמJ נִּ ים. ,may make us vulnerable but they make us avail- Fifth B’rakhah: The Restoration of Zion these occasions were seen able, too, to receive the as times when all the tribes, .all of Israel, acted as one ר8צֵה, יהוה אֱ=הֵֽינוּ, Gבּ עַ GמּE יִ ְ שׂרָ אֵ ל וּ בִ תְ פִ לָּתָם, .kindness and the support A69.7+ our God, embrace Your people Israel and their prayer That fellowship invited the וG הָ שֵׁב אֶ ת ־ הָ עֲ בוֹדָה לִדְ בִ יר בֵּיתof one another, to hear Restore worship to Your sanctuary. May the prayers of the ,Eֶֽ when another calls out in people Israel be lovingly accepted by You, and may our service Divine Presence to dwell .among them וּ תְ פִ ָ לּתָ ם בּGאַהֲבָה תG קJ ֵבּל G בּרָ צוֹן, need, to poke our heads in to see whether anybody always be pleasing. May our eyes behold Your compassionate וּתְהִי G ל רָ צוֹן תָּמִ יד עֲ בוֹ דַ ת יִ ְ שׂרָ אֵ ל עַ ֶֽמּis up for a chat and a cup return to Zion. Barukh atah A!"#$%, who restores Your Divine .E of co2ee. In contrast, our Presence to Zion. וGתֶחֱזֶֽינLה עֵינֵֽינוּ GבּשׁוּבEG לGצִיּוֹן בּGרַחֲמִים. walls of concrete and steel can enslave us in our own בָּרוּT אַ תָּה יהוה, הַ ַ מּחֲ זִ יר G שׁכִ ינLתוֹ לGצִיּוֹן. 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. —.+.7 10<4 >7,6+. 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. —.+.7 10<4 >7,6+. 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 o2ers a goal worthy of human e2ort, 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. —+,-+./ /,00.10,/

311 יום טוב · תפילת העמידה  ·   311 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. Gratitude When the Amidah is recited silently, we read the following paragraph. K    מֵ ֹעו ָלם ּקִו ִּֽינו 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 -Ye$iel Poupko, a con . לָ Eך .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 מוֹדִים אֲנQֽחְנוּ 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 [וGאִ מּוֹתֵ ֽ ינוּ] לGעוֹלLם וLעֶד. צוּר חJ ֵ יּֽינוּ מLגֵן 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 לG דוֹר וL דוֹר. נוֹדֶה לּEG וּנְסַפֵּר תּGהִלָּתEֶֽ, עJ ל חJ ֵ 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 הַמּG סוּרִ ים בּGיLדEֶֽ וGעJל נִשְׁ מוֹתֵ ֽ ינוּ הַפּG קוּדוֹת לTL, וGעJל נִסֶּ ֽ יof a friend. But what can E a human being bring to praises—for our lives that are in Your hands, for our souls that שֶׁ בּGכׇ ל־יוֹם עִמָּ ֽ נוּ, וGעJל נִפְ לG אוֹתֶ ֽ יE וG טוֹבוֹתֶ ֽ יE שֶׁבּGכׇל־עֵת, God, creator of all? During are under Your care, for Your miracles that accompany us each Temple times, additional עֶֽרֶב ֹוLבֽקֶר וGצׇהfרָֽיִם. ◀ הַ טּוֹב, כִּי =א כLלֽוּ רַחֲמֶ ֽ יo2erings were made on day, and for Your wonders and Your gifts that are with us each ,E וGהַמGרַחֵם, כִּי =א תַ ֽ מּוּ חֲסָדֶ ֽ יE מֵעוֹלLם קִ וִּֽינוּ לthese days, including a to- moment—evening, morning, and noon. .TL dah, or thanksgiving o2er- 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 נJֽחְ נוּ לTL שָׁאַתָּה הוּא יהוה אֱ =הֵ ֽינוּ וֵא=הֵי gratitude, without which אֲ בוֹתֵ ֽ ינוּ [וGאִ מּוֹתֵ ֽ ינוּ], אֱ=הֵי כׇל־בָּשָׂר, יוֹצGרֵ ֽ נוּ, יוֹצֵר we appear empty: thanks- This paragraph is recited by the congregation when the full Amidah is giving is our o2ering. repeated by the leader, by custom remaining seated and bowing slightly. בּGרֵ אשִׁ ית. בּGרָ כוֹת וGהוֹדָ אוֹת לGשִׁמEְ הJגּL דוֹל וG הL J קּדוֹשׁ, BEasidic masters taught a We thank You for the ability to acknowledge You. You are עJל שֶׁהֶחֱ יִ יתָ ֽ נוּ וG קִ יּJמְתָּ ֽ נוּ. כֵּן תּG חJ ֵ יּֽנוּ וּ תְ קJ יּGמֵ ֽ נוּ, וGתֶאֱ 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 o2er praise and blessing גּL לֻ יּוֹתֵ ֽ ינוּ לGחַ צְ רוֹת קׇדְשׁEֶֽ, לִשְׁ מוֹר חֻ ֶ ֽ קּיE וG לJ עֲ שׂוֹת רGצוֹנjoyful was the path which ,Eֶֽ to Your holy and great name, for granting us life and for וּ לְ עׇ בְ דּEG בּGלֵבָב שׁLלֵם, עJל שֶׁאֲ נJֽחְ נוּ מוֹדִ ים לallowed for true fulfill- .TL ment of the mitzvot. What sustaining us. May You continue to grant us life and sus- בָּ רוּT 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, וG עJ ל ֻכּלָּם יִ תְ בָּרTַ וGיִתְרוֹ מַ ם שִׁמEְ מJ לְ כֵּֽנוּ תָּמִ יד לGעוֹלLם וLעֶד. ,have is a wonderful gift. carrying out Your will. May God, the source of gratitude The festivals, with their be praised. ֹוGכל הַ חJ ִ יּים יוֹדֽ וּE סֶּֽלLה, 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 יהJ לG לוּ אֶת־שִׁמEְ בֶּאֱמֶת, .our sovereign, always and forever הָאֵל יG שׁוּעָתֵ ֽ נוּ וGעֶ זְרָתֵ ֽ נוּ סֶֽלLה. .foster this appreciation May all that lives thank You always, and faithfully praise Your b בָּ רוּT אַתָּה יהוה, הַ טּוֹב שִׁמEְ וּלEְ נLאֶה לG 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  ·   312 Siddur Lev Shalem. 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 [וGאִ מּוֹתֵ ֽ ינוּ], .recites the Priestly Blessing Blessing at the conclusion בָּרG כֵ ֽנוּ בַּבּGרָכָה הַמGשֻׁלֶּֽשֶׁת 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 הַכּGתוּבָה עJל יGדֵי מֹשֶׁה עַ בְ דּthe oppression of one peo- blessing of the Torah written by Moses Your servant, recited by ,Eֶֽ ple by another; on Shavuot, Aaron and his descendants, the kohanim, the consecrated priests concluding b’rakhah of the הָאֲמוּרָה מִפִּי ֹאַהֲרן וּבL נL יו, ֹכּהֲ נִ ים, עַם קGדוֹשׁEֶֽ, כָּאָ מוּר׃ that it demands proper of Your people: Amidah alludes to that study and practice, for the blessing; the last word of יGבָרֶכEְ יהוה וGיִשְׁמGרֶֽ E. כֵּ ן י8 הִ י רָ צוֹן. way of Torah is the way May A69.7+ bless and protect you. the Priestly Blessing is sha- יLאֵר יהוה פּL נL יו אֵ לֶ ֽיE וִ י חֻ ָנֶּֽךּ. כֵּ ן י8 הִ י רָ צוֹן. ,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 פּL נL יו אֵ לֶ ֽיE וGיLשֵׂם לEG שׁL לוֹם. כֵּ ן י8 הִ י רָ צוֹן. May A69.7+’s countenance shine upon you demands persistence—the that thought. long march in the desert and may A69.7+ 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$arit and Musaf we שִׂים שָׁ לוֹ ם בָּעוֹלLם, טוֹבָה ָשׁלוֹם רָב עJל יִ שְׂרָאֵל עַ מּthe promised land. May A69.7+’s countenance be lifted toward you EG and may A69.7+ grant you peace. recite Sim Shalom (“Grant peace . . .”). At these וּבְרָכָה, חֵן וLחֶֽסֶד וGרַחֲמִ ים, וG עJ ל ׇ כּל־יוֹשׁGבֵי תֵבֵל ָתּשִׂים .So may it be God’s will. Ken y’hi ratzon services, even today, the עL לֵ ֽינוּ וGעJל כׇּל־יִשְׂרָאֵל לG עוֹ לL ם, ִכּי אַ תָּה הוּא מֶֽלTֶ At Sha%arit we recite: At Min%ah and Arvit we recite: kohanim in the Land of Israel come to the front of עַמּEֶֽ. בָּרG כֵ ֽנוּ אָ בִֽ ינוּ כֻּלָּ ֽנוּ אָדוֹן G ל כׇ ל ־ הַ שּׁL לוֹם. וG טוֹב Grant peace to the world, Grant abundant and lasting the synagogue and formally ;recite the Priestly Blessing כּGאֶחָד בּG אוֹר פּL נֶ ֽיE, כִּי בּGעֵ ינֶ ֽיE לGבָרTֵ אֶת ־ עַ מּgoodness and blessing, grace, peace to Your people Israel EG therefore, the Sim Shalom בG אוֹר פּL נֶ ֽיL E נ תַ ֽ תָּ לָּ ֽנוּ, יִ ְ שׂרָ אֵ ל G בּכׇ ל ־ עֵ ת וּ ׇ בְכל־ ,love, and compassion, for us and all who dwell on earth and for all the people Israel. for You are the sovereign version of the b’rakhah recited at these services יהוה אֱ =הֵ ֽינוּ, תּ וֹ רַ ת חJ ִ יּים שָׁעָה ִבּשְׁלוֹמEֶֽ. Bless us, our creator, united master of all the ways of alludes to the words ut- tered by the kohanim (for וGאַהֲבַת חֶֽסֶד, וּצְדLקLה בָּרוּT אַ תָּה יהוה, הַ מG בָ רֵ as one with the light of Your peace. May it please You to T instance, to the gift of וּבְרָכָה וGרַחֲמִ ים G וחJ ִ יּים אֶת ־ עַ מּוֹ יִ ְ שׂרָ אֵ ל ַ בּשּׁL לוֹם. presence; by that light, bless Your people Israel at all God’s shining face, and to the kindness and care that וGשׁL לוֹם. וG טוֹב בּGעֵ ינֶ ֽיE לGבָרA69.7+ our God, You have times with Your gift of peace. Tֵ .(is promised as blessing אֶת־עַמּEG יִשְׂרָאֵל בּGכׇל־עֵת given us a guide to life, the Barukh atah A!"#$%, who love of kindness, generosity, blesses Your people Israel At Min$ah and Arvit we recite Shalom Rav (“Grant וּבְכׇל־שָׁעָה בִּשְׁלוֹמEֶֽ. blessing, compassion, life, with peace. abundant and lasting peace In these services there .(”. . . בָּרוּT אַ תָּה יהוה, הַמGבָרand peace. May it please Shalom rav al yisrael am’kha v’al Tֵ You to bless Your people kol yosh’vei teiveil tasim l’olam, is no Priestly Blessing, so the Shalom Rav version אֶת ־ עַ מּוֹ יִ ְ שׂרָ אֵ ל ַ בּשּׁL לוֹם. Israel at all times with ki atah hu melekh adon l’khol ha-shalom. V’tov b’einekha of the b’rakhah that we Your gift of peace. recite speaks of God being the master l’varekh et am’kha yisrael b’khol Barukh atah A!"#$%, 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  ·   313 Siddur Lev Shalem. 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 אֱ BהQי, נ8 צוֹר לG שׁוֹנִי מֵרָע, וּשְׂפָתJי ִ מדַּ בֵּר מִרְמָה, וGלִמְקJלGלJי .My God, keep my tongue from evil, my lips from deceit J (Berakhot b). The prayer נפְ שִׁי תִדֹּם, J וGנפְ שִׁי ֶ כּעָ פָ ר לJ ֹכּל ִ תּהְ יֶ ה. פּGתַח לִ בִּי בּGתוֹרָתHelp me ignore those who would slander me. ,Eֶֽ Let me be humble before all. that is printed at the top of this page is offered by the וּ ִ בְמצְ b תֶ ֽ יE ִתּרְדּוֹף J נפְ שִׁי. וG כׇל־הַח G וֹשׁבִ ים עLלJי רָעָה, Open my heart to Your Torah, that I may pursue Your mitzvot. Babylonian Talmud (Bera- khot a) as an example of מGהֵרָה הָפֵר עֲצָתָם וGקJלְקֵל ַ מחֲ ַ שׁבְ ָתּם. עֲ שֵׂה לGמַֽעַן שׁGמֶֽ Frustrate the designs of those who plot evil against me; ,E nullify their schemes. such a personal prayer; it is attributed to Mar son of עֲ שֵׂה לGמַֽעַן יGמִינEֶֽ, עֲ שֵׂה לGמַֽעַן קGדֻשָּׁתֶֽ E, עֲ שֵׂה לGמַֽעַן Ravina (th century). The תּוֹרָתEֶֽ. לGמַֽעַן ֵ י חL לGצוּן יGדִידֶֽיE, הוֹשִֽׁיעָה יGמִינEG וJ עֲ נֵ ֽ נִ י. ,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 יִהְיוּ לGרָצוֹן אִמְרֵי פִי וG הֶגְיוֹן לִ בִּי לGפLנֶֽיE, יהוה צוּרִי וGגוֹ אֲ לִ י. 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 שׁLלוֹם ִבּמְרוֹ מL יו, הוּא J יעֲ שֶׂה שׁLלוֹם עL לֵ ֽינוּ May the words of my mouth and the meditations of my heart be are distinguished by the use וGעJל ׇ כּל ־ יִ שְׂרָאֵל [וGעJל ׇ כּל־יוֹשׁGבֵי תֵבֵל], וG אִמְרוּ אָמֵן. .acceptable to You, A69.7+, 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 .יִהְ ּיו לְרָ ֹצון 7   רִבּוֹנוֹ שֶׁל עוֹלָם, אֲ דוֹן הַשִּׂמְחָה שֶׁאֵ ין לGפL נL יו עַצְ בוּת, .and to all Israel [and to all who dwell on earth]. And we say: Amen .Psalm : זJכֵּֽנִי לGקJבֵּל וּלְהַמְשִׁ יT עLלJי G קדֻ שַּׁת יוֹם טוֹב בּGשִׂמְחָה ב וGחֶדְוLה. לJמּGדֵֽנִי לJהֲ פוֹT יL גוֹן לGשִׂמְחָה, שֶׁהַהִתְרַחֲ קוּת ,Sovereign Master of joy, in whose presence there is no sadness מִמּEG בָּֽאָה לLֽנוּ עJל יGדֵי הָעַצְ בוּת. הָשִֽׁיבָה לִי שׂG שׂוֹן יִשְׁעgrant me the capacity to welcome and extend the holiness of this ,Eֶֽ וG רֽ וּ חַ נGדִיבָה תִּסְמGכֵֽנִי. יGהִי רָ צוֹן מִ לּGפL נֶ ֽיE, יהוה אֱ=הJי, 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 וGאַחְוLה, שׁL לוֹם וGרֵ עוּת. ,generous spirit support me. May it be Your will, A69.7+ 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 שׁL לוֹם בִּמְ רוֹמL יו, הוּא יJעֲשֶׂה שׁL לוֹם עL לֵ ֽינוּ .and friendship, peace and companionship וGעJל כׇּל־יִשְׂרָאֵל [וGעJל כׇּל־יוֹשׁGבֵי תֵבֵל], וGאִמְ 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  ·   314 Siddur Lev Shalem. 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    ! ·   ·  316 Siddur Lev Shalem. 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    ! ·   ·  317 Siddur Lev Shalem. 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. אֶ תְ הַ ּ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 .עַב ְּ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 .לְ ֹמוסֵרָי  to the straps that tie down the burden an animal carries on its back.

318 שחרית ליום טוב וראש חודש · הלל    ! ·   ·  318 Siddur Lev Shalem. 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 כִּ י 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 אַ הֲ ֹרן, 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 ִ י רְ אֵ י 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 .מִן הַ ֵ מּצַ ר. . . בַ ֶ מּרְחָב 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 . ּכ ְׁאֵש ֹ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    ! ·   ·  319 Siddur Lev Shalem. 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 ִ ּזי ְוזִמְרָת יָ ּ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. . ֹאו ְ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 ׁרֹאש ִּ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. . ֵבּ רַ ְכ ּנוכֶם מִ ֵ בּית 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    ! ·   ·  320 Siddur Lev Shalem. 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@ לוֹאָהּ. ing begun with a b’rakhah, Hallel now concludes with אֶת־שִׁמְ\ מE לְכֵּ ֽנוּ. .Sovereign הַ @ לּלוּ אֶת כִּסּוּפֶ ָֽיה, .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 וִ י ג וֹ נ" 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 ילָ) .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 הַשּׁ"לֵם :Leader: Leader ו@אֶת רֶֽגEע פּ@רִיצַת ִ יתְ EגּדּEל ְ ו@יִתקE ַדּשׁ @ שׁמֵ הּ רַ בָּא, בּ@ע"ל@מָא דִּי ב@רָא, כִּרְעוּ תֵ הּ, May God’s great name be exalted and hallowed throughout הַשּׁ"לֵם בּ@רִנּ"ה. ו@יEמְ לִ י) מE לְכוּ תֵ הּ @ בּחE ֵ יּיכוֹן וּבְיוֹ ֵ מיכוֹן וּ ְ בחE יֵּי ד@ כׇ ל־ ֵ 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)— וּ רְ אוּ יִ ְ שׂרָ אֵ ל, בַּעֲג"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'הֵא ' שׁמֵ הּ רַ בָּא מ'בָרPַ ל'עָלַם 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, ִ י תְ בָּרַ) ו@ יִ ְשׁ ַתּבַּח ו@ ִ י תְ פָּאַר ו@יִתְרוֹמַם ו@ יִ תְ נE שֵּׂא :its beauty and its grief. Leader ְ ו@יִתהַ דָּר ְ ו@יִתעַ לֶּה ְ ו@יִתהַ לּ"ל @ שׁמֵ הּ דּ ֻ @קדְ שָׁא, בּ'רִיP הוּא, Praise stone and fire, May the name of the Holy One be acknowledged and ל@עֵֽלָּא מִן כׇּל־בִּרְכָתָא ו@ ִ שׁי רָתָא ֻ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, דַּאֲמִירָן בּ@ע"ל@מָא, ו@אִמְרוּ . .at the window אָמֵן ,b’rikh hu, is truly beyond all acknowledgment and praise Praise the moment תּ ְ ִתקE בּEל צ@לוֹת@הוֹן וּבָעוּת@הוֹן דּ ׇ @כל ־ יִ שְׂרָאֵל קeדָם אֲבוּהוֹן when the whole or any expressions of gratitude or consolation ever spoken ִדּי 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"מָא רַ ָבּא מִן @ שׁמE יּ"א, @ וחE ִ יּים ע" לֵ ֽינוּ ו@עEל כׇּל ־ יִ ְ שׂרָ אֵ ל, 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 ֹעשֶׂה שׁ"לוֹם ִבּמְרוֹ " מיו הוּא E יעֲ שֶׂה שׁ"לוֹם .and praising, see and lasting peace. And we say: Amen ע" לֵ ֽינוּ ו@עEל ׇ כּל ־ יִ שְׂרָאֵל [ו@עEל ׇ כּל־יוֹשׁ@בֵי תֵבֵל], 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    ! ·   ·  321 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. .   2. Each -of the festivals is distin מ2 גִ י לַּ ת רוּת The Scroll of Ruth guished by the reading of פרק א ) '&%$#"! one of the megillot, one of the five scrolls. There ו0 יְ ֗הִ י ֙בִּימֵי שׁ? פ֣ ֹט ֹהַשּׁ פ? טִ֔ ים ו0יְהִ֥י רָעָ֖ב בָּאָ֑רֶץ ו0 יֵּ֨לֶ+ אִ֜ ישׁ מִ בֵּ ֧ית In the days when the judges ruled, there was a famine in the land; and a man are many reasons for the לֶ֣חֶם ? י ה וּ דָ֗ ה לI ֙גוּר בִּשְׂדֵ֣י מ וֹ אָ֔ ב ה֥ וּא ו?אִשְׁתּ֖וֹ וּשְׁ נֵ֥י בIנIֽיו׃ ו?שֵׁ֣ם of Bethlehem in Judah, with his wife and two sons, went to reside in the country of Moab. The man’s name was Elimelekh, his wife’s name was Naomi, association of the Scroll -of Ruth with the Festi הָאִ ֣ ישׁ אֱ ִ ל י מֶ֡ לֶ+ ֩ו?שֵׁם ֨אִשְׁתּוֹ ׇ נ עV מִ֜ י ו?שֵׁ֥ם שׁ? נֵ י־בI נI ֣יו ׀ מַחְ ל֤ וֹן val of Shavuot. Shavuot ו?כִלְ ֙יוֹן אֶ פְ רָ תִ֔ ים מִ בֵּ ֥ית לֶ֖חֶם י?הוּדָ֑ה ו0 יּI ב֥ ֹאוּ שׂ?דֵי־מוֹאָ֖ב ו0יִּהְ יוּ־ -and his two sons were named Ma)lon and Chilion—Ephrathites of Bethle hem in Judah. They came to the country of Moab and remained there. celebrates the receiving of the Torah at Sinai, and שָׁ ֽ ם׃ ו0יּI֥מׇת אֱלִימֶ֖לֶ+ אִ֣ ישׁ נׇעVמִ֑י ו0תִּשָּׁאֵ֥ר הִ֖ יא וּשְׁ נֵ֥י בIנֶֽיהָ׃ Elimelekh, Noami’s husband, died; and she was left with her two sons. They in Jewish tradition Ruth is considered to be the first ו0יִּשְׂא֣וּ לI ֗הֶ ם נIשִׁ ֙ים מֹ ֔אֲבִיּוֹת שֵׁ֤ם ֙הָאַחַת עׇ רְ ֔פָּ ה ו?שֵׁ֥ם הַשֵּׁ נִ֖ית married Moabite women, one named Orpah and the other Ruth, and they convert. We, in celebrating ר֑ וּת ו0יֵּ ֥שׁ? בוּ שָׁ֖ם כּ?עֶ֥שֶׂר שׁI נִֽים׃ ו0יּIמ֥ וּתוּ ג0ם־שׁ?נֵיהֶ֖ם מַחְ ל֣ וֹן lived there about ten years. Then those two—Ma)lon and Chilion—also died; so the woman was left without her two sons and without her husband. the Torah, place ourselves in Ruth’s shoes: on this day ו?כִלְי֑וֹן ֙ו0תִּשָּׁאֵר הָ אִ ֔שָּׁ ה מִשּׁ? נֵ֥י י? לI דֶ ֖ י הָ וּמֵאִ ישָׁ ֽ הּ׃ of Shavuot, it is as if we ו0תָּ֤קׇם הִ יא ו?כַלּ תֶ י הָ ו0תָּ֖שׇׁב מִשּׂ?דֵ֣י מוֹאָ֑ב כִּ֤י שָׁמ?עָה בִּשְׂדֵ֣ה She started out with her daughters-in-law to return from the country of .Moab; for in the country of Moab she had heard that A*+,#- had taken note ֙ ֔ ֹ ֙ receive the Torah anew The book is permeated מ וֹ אָ֔ ב כִּי־פIק0֤ד ֙יהוה ֔אֶת־עַמּוֹ לIתֵ֥ת לIהֶ֖ם לIֽחֶ ם׃ ו0 תֵּ צֵ֗ א מִ ן־ -of the people and given them food. Accompanied by her two daughters-in with acts of kindness and love, beginning with הַמּI ֙קוֹם אֲשֶׁ֣ר הI ? י תָ ה ־ ֔שָׁמָּה וּשְׁתֵּ֥י כַלֹּ תֶ ֖ י הָ עִמָּ֑הּ ו0תֵּל0֣כְנIה law, she left the place where she had been living; and they set out on the road Ruth’s relationship with בַ דֶּ֔רֶ+ לIשׁ֖ וּב אֶל־אֶ֥רֶץ י? הוּדָ ֽ ה׃ .back to the land of Judah her mother-in-law and But Naomi said to her daughters-in-law, “Turn back, each of you to her continuing with Boaz and ו0 תּ֤ ֹאמֶר ֙נׇעVמִי לִשְׁתֵּ֣י כַלֹּ תֶ֔ י הָ לֵ֣כְנIה ֔ ֹשׁבְנIה אִשָּׁ֖ה ל?בֵ ֣ית אִמָּ֑הּ mother’s house. May A*+,#- grant that each of you find security in the house Ruth and the kindness they show each other and the י0֣עַשׂ יהו֚ה ֙עִמָּכֶם חֶ֔סֶד כַּאֲשֶׁ֧ר עֲשִׂיתֶ֛ם עִ ם־הַמֵּתִ֖ ים ו?עִמָּדִֽ י׃ of a husband!” And she kissed them farewell. They broke into weeping and said to her, “No, we will return with you to your people.” But Naomi replied, love they consummate. In this understanding, the יִתֵּ֤ן ֙יהוה לI כֶ֔ ם וּמְ צֶ ֣אןָ מ? נ וּ חָ֔ ה אִשָּׁ֖ה בֵּ ֣ית אִישָׁ֑הּ ו0תִּשַּׁ֣ק לI ֔הֶ ן Torah is ultimately about ו0תִּשֶּׂ֥אנIה קוֹלI֖ן ו0תִּ בְכֶּ ֽינI ה׃ ֹו0תּאמַ֖רְ נI ה־לָּ֑הּ כִּי־אִתָּ֥+ נIשׁ֖ וּב Turn back, my daughters! Why should you go with me? Have I any more“ sons in my body who might be husbands for you? teaching us how to love both God and our fellow לְעַמֵּ ֽ +׃ ו0 תּ֤ ֹאמֶר ֙נׇעVמִי שׁ֣ ֹבְנIה ֹב?נ תַ֔ י לI֥מָּה תֵל0֖כְנIה עִמִּ֑י הַ עוֹד־ Turn back, my daughters, for I am too old to be married. Even if I thought human beings. Further, the return to the Land of Israel לִ֤י בI נִ ֙ים בּ? מֵ עַ֔ י ו?הIי֥וּ לIכֶ֖ם ל0אֲ נIשִֽׁ ים׃ ,there was hope for me, even if I were married tonight and I also bore sons takes place at the time of שׁ֤ ֹבְנIה ֹב?נ ֙ת0י ֔לֵ כְ ןָ כִּ֥י זIק0֖נְתִּי מִ הְ י֣וֹת ל?אִ֑ ישׁ כִּ֤י אָ מַ֨ ֙רְתִּי יֶשׁ־לִ֣י should you wait for them to grow up? Should you on their account debar yourselves from marriage? Oh no, my daughters! My lot is far more the harvest—and Shavuot .is a harvest festival תִ קְ וI֔ ה גּ0֣ם הIיִ֤יתִי הַ ֨לַּ ֙יְלIה ? ל אִ֔ ישׁ ו?ג0֖ם יIל0֥דְתִּי בIנִֽים׃ הֲלIהֵ֣ן ׀ bitter than yours, for the hand of A*+,#- has struck out against me.” The translation is taken תּ? שַׂ בֵּ֗ר?נIה עַ֚ד אֲשֶׁ֣ר ִ י ְ ג דָּ֔ לוּ ֙הֲלIהֵן תֵּ עI גֵ֔נIה ל?בִלְתִּ֖י הֱ י֣וֹת ל?אִ֑ ישׁ They broke into weeping again, and Orpah kissed her mother-in-law from the Jewish Publication Society’s Tanakh, as are the אַ֣ל ֹבּ?נ תַ֗ י כִּ י־מַ ר־לִ֤י ֹמ?א ֙ד מִ כֶּ֔ ם כִּי־יIצ?אָ֥ה בִ֖י י0 ד־יהוֽ ה׃ farewell. But Ruth clung to her. So she said, “See, your sister-in-law has notes marked “JPS” (with slight adaptations to match ו0תִּשֶּׂ֣נIה ק וֹ ֔לI ן ו0תִּבְכֶּ֖ינIה ע֑ וֹד ו0תִּשַּׁ֤ק ֙עׇרְפָּה 0 ל חֲ מ וֹ תָ֔ הּ ו?ר֖ וּת ”.returned to her people and her gods. Go follow your sister-in-law ,(the style of this volume דָּ֥ב?קIה בָּ ֽהּ׃ ֗ ֹו0תּאמֶר ֙הִנֵּה שָׁ֣בָה ? י בִ מְ תֵּ֔ + אֶל־עַמָּ֖הּ ו? אֶ ל ־ אֱ k הֶ ֑ י הָ But Ruth replied, “Do not urge me to leave you, to turn back and not . שׁ֖וּבִי אַחֲרֵ֥י י?בִמְתֵּ ֽ +׃ follow you. For wherever you go, I will go; where you lodge, I will lodge; your people shall be my people, and your God my God. Where you die, I will die, ו0 תּ֤ ֹאמֶר ֙רוּת א0 ל ־ תִּ פְ גּ? עִ י ־ בִ֔ י ל?עׇזְבֵ֖+ לIשׁ֣ וּב מֵאַחֲרָ֑יִ+ ֠כִּי אֶ ל־ and there I will be buried. Thus and more may A*+,#- do to me if anything אֲ ֨שֶׁ ר תֵּ ל? כִ֜ י אֵ ֗לֵ + וּבַאֲשֶׁ֤ר תּI ֨לִ ֙ינִי אI ֔לִ ין עַמֵּ֣+ עַ ֔מִּ י וֵאkהַ֖יִ+ but death parts me from you.” When [Naomi] saw how determined she was אkֱהָ ֽי׃ בַּאֲשֶׁ֤ר ֨תָּמ ֙וּתִי ֔אָמוּת ו?שָׁ֖ם אֶקּIבֵ֑ר ֹכּ ֩ה 0 י עֲ ֨שֶׂ ה יהו֥ה ֙לִי to go with her, she ceased to argue with her; and the two went on until they reached Bethlehem. ו? כ֣ ֹה ֹי סִ֔ יף כִּ֣י הַ ֔מָּ וֶת י0פְרִ֖ יד בֵּינִ֥י וּבֵ ינֵ ֽ+׃ ו0 תֵּ֕רֶא כִּי־מִתְאַמֶּ֥צֶת הִ֖ יא לIלֶ֣כֶת אִתָּ֑הּ ו0תֶּחְדַּ֖ל ל?דַבֵּ֥ר אֵלֶֽיהָ׃ ו0תֵּל0֣כְנIה שׁ? תֵּ י ֔הֶ ם עַ ֹד־בּאָ֖נIה בֵּ ֣ית לI֑חֶם

418 תפילות ושירים נוספים · שבועות     · Siddur Lev Shalem for Shabbat and Festivals 418 Copyright © 2016 by the Rabbinical Assembly The name .נ $ׇעמִי 4 ו0 יְ הִ י כּ?ב אָנIה בֵּ ֣ית לֶחֶם ו0 תֵּ ה֤ ם כׇּ ל־הָעִ יר עֲ לֵ י הֶ ן ו0תּאמַ֖רְנIה When they arrived in Bethlehem, the whole city buzzed with excitement. ”.means “pleasantness ֗ ֹ ֨ ֙ ֔ ֹ ֙ ֔ ֹ הֲ ז֥ ֹאת נׇעVמִֽ י׃ ו0 תּ֣ ֹאמֶר אֲ לֵ י ֔הֶ ן א0ל־תִּקְרֶ֥אנIה לִ֖י נׇעVמִ֑י ק?רֶ ֤ אןָ ”,over them. The women said, “Can this be Naomi?” Do not call me Naomi The name .מָרָא she replied. “Call me Mara, for Shaddai has made my lot very bitter. I went 6 ”.means “bitterness ֙לִי מָ רָ֔ א כִּי־הֵמַ֥ר שַׁדַּ֛י לִ֖י מ? אֽ ֹד׃ ֙אֲנִי מ?לֵאָ֣ה הI ֔ל0כְתִּי ו?רֵיקI֖ם away full, and A*+,#- has brought me back empty. How can you call me הֱשִׁיבַ֣נִי יהו֑ה לI֣מָּה תִקְרֶ֤אנIה ֙לִי ׇ נ עV מִ֔ י ו0 ֙יהוה עָ֣נIה בִ֔ י ו?שַׁדַּ֖י Naomi, when A*+,#- has dealt harshly with me, when Shaddai has brought הֵ֥רַע לִֽי׃ ”!misfortune upon me ו0תָּ֣שׇׁב ׇ נ עV מִ֗ י ֨ו?רוּת הַ מּוֹאֲבִ יּI ֤ה ֙כַלָּתָהּ עִ ֔מָּ הּ הַשָּׁ֖בָה מִשּׂ?דֵ֣י Thus Naomi returned from the country of Moab; she returned with her מוֹאָ֑ב ו? ֗הֵמָּה בָּ֚ אוּ בֵּ ֣ית ֔לֶחֶם בִּתְחִלַּ֖ת ק? צִ֥ יר ֹשׂ?ערִֽ ים׃ -daughter-in-law Ruth the Moabite. They arrived in Bethlehem at the begin ning of the barley harvest. פרק ב וּ ְ ל ׇ נ עV מִ֞ י מוֹדַ֣ע ? ל אִ י ֗שָׁ הּ אִ֚ ישׁ גִּבּ֣ וֹר חַ֔ יִל מִמִּשְׁפַּ֖חַת אֱלִימֶ֑לֶ+ 0 '&%$#"! וּשְׁמ֖וֹ בּֽ ֹע0 ז׃ ֩ ֹו0תּ ֩אמֶר ֨רוּת הַ מּ וֹאֲ בִ יּI֜ ה אֶ ל ־ ׇ נ עV מִ֗ י אֵ ל?כָ ה־נּI ֤א ֙הַשָּׂדֶה Now Naomi had a kinsman on her husband’s side, a man of substance, of the family of Elimelekh, whose name was Boaz. Ruth the Moabite said to Naomi, ו0אֲל0קVטָ֣ה בַ שִּׁ בּV ֔לִ ים אַ חַ֕ ר אֲשֶׁ֥ר אֶמְצָא־חֵ֖ן בּ?עֵ ינI ֑יו ו0 תּ֥ ֹאמֶר לI֖הּ I would like to go to the fields and glean among the ears of grain, behind“ ל?כִ֥י בִתִּֽ י׃ ו0תֵּ֤לֶ+ ו0תָּ ֙בוֹא ו0תּ?ל0קֵּ֣ט בַּ שָּׂ דֶ֔ ה אַחֲרֵ֖י ֹה0קּצ?רִ ים ו0יִּ֣קֶר someone who may show me kindness.” “Yes, daughter, go,” she replied; and מִ קְ רֶ֔ הָ חֶלְק0֤ת ֙הַשָּׂדֶה ֔ ֹל?בע0ז אֲשֶׁ֖ר מִמִּשְׁפַּ֥חַת אֱ לִ ימֶ ֽלֶ +׃ o1 she went. She came and gleaned in a field, behind the reapers; and, as ו?הִ נֵּ ֗ ֹה־בע0ז בָּ֚א מִ בֵּ ֣ית ֔לֶחֶם ו0 יֹּ֥אמֶר ל0 קּוֹצ?רִ֖ ים יהו֣ה עִמָּ כֶ ֑ם luck would have it, it was the piece of land belonging to Boaz, who was of Elimelekh’s family. ו0 יֹּ֥אמ? רוּ ל֖וֹ י? בָ רֶ כְ s֥ יהוֽ ה׃ ו0 יֹּ֤אמֶר ֨ ֹבּ ֙ע0ז ֔ל?נ0עֲרוֹ ה0נִּצָּ֖ב ע0 ל־ Presently Boaz arrived from Bethlehem. He greeted the reapers, “May ה0 קּוֹצ?רִ ֑ ים ל?מִ֖י ה0נּ0עֲרָ֥ה ה0 זּֽ ֹאת׃ ו0 יּ0֗עַן ה0נּ0֛עַר ה0נִּצָּ֥ב ע0 ל־ A*+,#- be with you!” And they responded, “May A*+,#- bless you!” Boaz ה0 קּוֹצ?רִ֖ ים ֹו0יּאמַ֑ר נ0עֲרָ֤ה ֙מוֹאֲבִיּIה ֔הִ יא הַשָּׁ֥בָה עִם־נׇעVמִ֖י ”?said to the servant who was in charge of the reapers, “Whose girl is that מִשּׂ?דֵ֥ה מוֹאָ ֽ ב׃ ֗ ֹו0תּאמֶר ֙אֲל0קVטָה־נּIא ו?אָסַפְתִּ֣י בָ עV מָ רִ ֔ ים אַחֲרֵ֖י The servant in charge of the reapers replied, “She is a Moabite girl who came ה0 קּוֹצ?רִ֑ ים ו0תָּ ב֣ וֹא ֗ו0תַּעֲמוֹד מֵאָ֤ז ֨ ֹהַבּ ֙קֶר ו? עַ ד ־ עַ֔תָּה זֶ ֛ה שִׁבְתָּ֥הּ back with Naomi from the country of Moab. She said, ‘Please let me glean הַבַּ֖יִת מ?עָ ֽט׃ ֩ו0יֹּ ֩אמֶר ֨ ֹבּע0ז אֶ ֜ל־רוּת הֲ ל֧ וֹא שָׁ מַ ֣ עַ תְּ בִּ תִּ֗ י א0 ל־ and gather among the sheaves behind the reapers.’ She has been on her feet ever since she came this morning. She has rested but little in the hut.” ֙תֵּל?כִי ֹלִלְק ֙ט בּ?שָׂדֶ֣ה אַ חֵ֔ ר ו?ג0֛ם k֥א תַעֲבוּרִ֖י מִ זֶּ ֑ה ו? כ֥ ֹה תִדְ בּIקִ֖ ין .Boaz said to Ruth, “Listen to me, daughter. Don’t go to glean in another field ֹעִם־נ0עֲרתָ ֽ י׃ עֵ י ֜נ0יִ+ בַּשָּׂדֶ֤ה אֲשֶׁר־יִקְצֹ ֙רוּן ו? הI 0 ֣ ל כְ תְּ אַ חֲ רֵ י ֔הֶ ן Don’t go elsewhere, but stay here close to my girls. Keep your eyes on the הֲל֥ וֹא צִוִּ֛יתִי אֶ ת־ה0 נּ?עָרִ֖ ים ל?בִלְתִּ֣י נׇגְעֵ֑+ ? ו צָ מִ֗ ת ו? הI 0 ל כְ תְּ אֶ ל־ field they are reaping, and follow them. I have ordered the men not to molest הַ כֵּ ֔לִ ים ו? שָׁ תִ֕ ית מֵאֲשֶׁ֥ר יִשְׁאֲ ב֖ וּן ה0 נּ?עָרִֽ ים׃ [you. And when you are thirsty, go to the jars and drink some of [the water that the men have drawn.” ו0תִּפּל ע0 ל ־ פּI נֶ י הָ ו0תִּשְׁתַּ ֖ חוּ אָ֑רְצָה ו0 תּ֣אמֶר אֵ לI יו מַדּ וּ עַ מָ צָאתִי ֹ ֙ ֔ ֹ ֗ ֩ ֩ ֨ She prostrated herself with her face to the ground, and said to him, “Why חֵ֤ן בּ? עֵ י ֨נֶ ֙יs ? ל הַ כִּ י רֵ֔נִי ֹו?אIנכִ֖י נׇכְרִ יּIֽה׃ ”?are you so kind as to single me out, when I am a foreigner ו0יּ0֤עַן ֨ ֹבּ ֙ע0ז ו0 יֹּ֣אמֶר ֔לI הּ הֻ גֵּ֨ ד הֻ גּ0֜ ד ֗לִ י כּ֤ ֹל אֲשֶׁ ר־עָשִׂ ֙ית אֶ ת ־ חֲ מ וֹ תֵ֔ + -Boaz said in reply, “I have been told of all that you did for your mother . אַחֲרֵ֖י מ֣ וֹת אִישֵׁ֑+ ו0 תַּ ע0 זְ בִ֞ י אָ בִ ֣י+ ? ו אִ ֗מֵּ + ו? אֶ֨ ֙רֶץ מ וֹ 0 ל דְ תֵּ֔ + ו0 תֵּ ֣ ל? כִ֔ י in-law after the death of your husband, how you left your father and mother and the land of your birth and came to a people you had not known before. אֶ ל ־ עַ֕ ם אֲשֶׁ֥ר k א ־ I י דַ ֖ עַ תְּ תּ?מ֥ וֹל שִׁ לְשֽׁ וֹם׃ י?שַׁלֵּ֥ם יהו֖ה פׇּעVלֵ֑+ May A*+,#- reward your deeds. May you have a full recompense from וּ תְ ֨הִ י מַ שְׂ כֻּ רְ תֵּ֜ + שׁ? ֵ ל מָ֗ ה מֵעִ֤ם ֙יהוה אֱ kהֵ ֣י ִ י שְׂ רָ אֵ֔ ל אֲשֶׁ ר־בָּ ֖את ”!A*+,#-, the God of Israel, under whose wings you have sought refuge ל0חֲס֥ וֹת תַּחַ ת־כּ?נIפָ ֽיו׃ She answered, “You are most kind, my lord, to comfort me and to speak ֠ו ֠ ַֹתּאמֶר אֶ מְ צָ א ־ חֵ֨ ן בּ?עֵ ינֶ ֤יs אֲדֹ ֙נִי כִּ֣י ִ נ חַ מְ תָּ֔ נִי ו?כִ֥י דִ בַּ ֖ רְ תָּ -gently to your maidservant—though I am not so much as one of your maid servants.” ע0 ל־לֵ ֣ב שִׁפְחָתsֶ֑ ֹו?אIנ ֙כִי k֣א אֶ הְ ֔יֶ ה כּ?אַחַ֖ת ֹשִׁפְחתֶ ֽ יs׃

419 תפילות ושירים נוספים · שבועות     · Siddur Lev Shalem for Shabbat and Festivals 419 Copyright © 2016 by the Rabbinical Assembly ֩ו0יֹּ ֩אמֶר ֨לI ה ֜ ֹבע0ז ל?עֵ֣ת ֗ ֹהָאכֶל גּ֤ ֹשִׁי הֲ k֙ם ו? אָ כַ ֣ ְ ל תְּ מִ ן ־ הַ ֔לֶּחֶם ,At mealtime, Boaz said to her, “Come over here and partake of the meal ו? טָ בַ ֥ ְ ל תְּ פִּתֵּ֖+ בַּ ח֑ ֹמֶץ ו0 תֵּ֨ ֙שֶׁב מִצַּ ֣ד ה0 קּ וֹ צ? רִ ֔ ים ו0יִּצְבׇּ ט־לI ֣הּ קI ֔לִ י and dip your morsel in the vinegar.” So she sat down beside the reapers. He ו0 תּ֥ ֹאכ0ל ו0תִּשְׂבַּ֖ע ֹו0תּתַ ֽ ר׃ ו0תָּ֖קׇם ל?ל0קֵּ֑ט ֩ו0יְצ0ו ֨ ֹבּע0ז אֶ ת ־ ? נ עָ רָ֜ יו handed her roasted grain, and she ate her fill and had some left over. When she got up again to glean, Boaz gave orders to his workers, “You are not only לֵ ֗אמֹר גּ0 ֣ם בֵּ ֧ין הָעVמָרִ ֛ ים תּ?ל0קֵּ֖ט ו?k֥א תַכְלִימֽוּהָ׃ ו?ג0 ֛ם ֹשׁ ל ־ תָּ שׁ֥ ֹלּוּ to let her glean among the sheaves, without interference, but you must also לI֖הּ מִ ן־הַצּ?בָתִ ֑ ים ו0עֲז0בְתֶּ֥ם ו?לִקּ?טָ֖ה ו?k֥א תִ גְעֲ רוּ־בָ ֽהּ׃ pull some stalks out of the heaps and leave them for her to glean, and not An ephah .אֵיפָה 7 ו0תּ?ל0קֵּ֥ט בַּשָּׂדֶ֖ה עַד־הָעָ֑רֶב ֹו0תַּחְבּט אֵ֣ת אֲ שֶׁ ר ־ ִ ל קֵּטָה ו0יְהִ֖י ”.scold her is about two-thirds of a ֙ ֔ She gleaned in the field until evening. Then she beat out what she had .bushel כּ?אֵ יפָ֥ה ֹשׂ?ערִֽ ים׃ ֙ו0תִּשָּׂא ו0תָּ ב֣ וֹא הָ עִ֔ יר ו0תֵּ֥רֶא חֲמוֹתָ֖הּ אֵ֣ת gleaned—it was about an ephah of barley—and carried it back with her to the 8    אֲשֶׁר־לִקֵּ֑טָה ֙ו0תּוֹצֵא ו0 תִּ תֶּ ן ־ ֔לI הּ אֵ֥ת אֲשֶׁר־הוֹתִ֖רָה מִשׇּׂ בְעָ ֽהּ׃ town. When her mother-in-law saw what she had gleaned, and when she also . מִ ֹּג ֵֽאֲלנ ּו ּהוא  The fact that Boaz was a ֩ ֹו0תּ ֩אמֶר ֨לI הּ חֲ מ וֹ תָ֜ הּ אֵ ֨ ֹיפה ִ ל קּ0 ֤ טְ תְּ ה0 ֙יּוֹם ו?אָ֣נIה עָ ֔שִׂ ית י?הִ֥י -took out and gave her what she had left over after eating her fill, her mother kinsman of Ruth’s dead מַכִּירֵ֖+ בָּר֑ וּ+ ו0תּ0 גֵּ ֣ד 0 ל חֲ מ וֹ תָ֗ הּ אֵ֤ת ֙אֲשֶׁר־עָשׂ?תָה ֔עִמּוֹ ֗ ֹו0תּאמֶר in-law asked her, “Where did you glean today? Where did you work? Blessed husband opened up the possibility of providing an שֵׁ֤ם הָאִ ֙ישׁ אֲ ֨שֶׁ ר עָשִׂ֧יתִי עִמּ֛וֹ ה0 יּ֖וֹם בּֽ ֹע0 ז׃ ֨ ֹו0תּאמֶר ׇ נ עV מִ֜ י -be he who took such generous notice of you!” So she told her mother-in heir for the latter, in accord ? ל כַ ָ לּ תָ֗ הּ בָּר֥ וּ+ ֙הוּא ל0 ֔יהוה ֙אֲשֶׁר kא־עIז0֣ב ֔חַסְדּוֹ אֶ ת־הַח0 יִּ֖ים law whom she had worked with, saying, “The name of the man with whom I worked today is Boaz.” Naomi said to her daughter-in-law, “Blessed be he with Leviticus : and (Deuteronomy :–. (JPS ו?אֶ ת־הַמֵּתִ ֑ ים ו0 תּ֧ ֹאמֶר לI֣הּ ׇ נ עV מִ֗ י קI ר֥ וֹב ֨לI ֙נוּ הָ אִ֔ ישׁ ֹמִגּאֲ לֵ ֖נוּ הֽ וּא׃ of A*+,#-, who has not failed in kindness to the living or to the dead! For,” ו0 תּ֖ ֹאמֶר ר֣ וּת הַ מּוֹאֲ בִ יּI ֑ה גּ0 ֣ם ׀ כִּי־אָמַ֣ר אֵ ֗ל0 י עִ ם־ה0 נּ?עָרִ ֤ ים אֲשֶׁ ר־ Naomi explained to her daughter-in-law, “the man is related to us; he is one ֙לִי תִּ דְ בּI קִ֔ ין עַ֣ד ֔אִם־כִּלּוּ אֵ֥ת כׇּ ל־ה0קּI צִ֖ יר אֲשֶׁ ר־לִֽי׃ ו0 תּ֥ ֹאמֶר of our redeeming kinsmen.” Ruth the Moabite said, “He even told me, ‘Stay נׇעVמִ֖י אֶ ל־ר֣ וּת כַּלָּתָ֑הּ ט֣ וֹב בִּ תִּ֗ י כִּ֤י ֙תֵצ?אִי עִ ם ־ 0 ֣ נ עֲ ר וֹ תָ֔ יו ו?k֥א close by my workers until all my harvest is finished.’” And Naomi answered יִפְגּ?עוּ־בָ֖+ בּ?שָׂדֶ֥ה אַחֵ ֽ ר׃ ו0 תִּ דְ בַּ֞ ק בּ?נ0עֲר֥ וֹת ֨ ֹבּ ֙ע0ז ? ל 0 ל קֵּ֔ ט עַ ד־ ,her daughter-in-law Ruth, “It is best, daughter, that you go out with his girls כּ?ל֥ וֹת ֹק?צִיר־הַשּׂ?ערִ֖ ים וּקְ צִ ֣יר הַחִטִּ ֑ ים ו0תֵּ֖שֶׁב אֶ ת־חֲ מוֹתָ ֽ הּ׃ -and not be annoyed in some other field.” So she stayed close to the maidser vants of Boaz, and gleaned until the barley harvest and the wheat harvest פרק ג .were finished. Then she stayed at home with her mother-in-law Literally, “a . מָ נ ֹֽו חַ   ו0 תּ֥ ֹאמֶר לI֖הּ נׇעVמִ֣י חֲמוֹתָ֑הּ בִּ תִּ֞ י הkֲ֧א אֲב0קֶּ שׁ־לI֛+ מI נ֖ וֹ חַ ”.place to rest אֲשֶׁ֥ר יִיטַ ב־לIֽ+׃ ו? עַ תָּ֗ ה הkֲ֥א ֨ ֹב ֙ע0ז מֹ דַ עְ תָּ֔ נוּ אֲשֶׁ֥ר הI יִ֖ית 2 '&%$#"! ְו ִג ִּ לית    אֶ ת־נ0עֲ רוֹתָ ֑ יו הִ נֵּ ֗ה־הוּא ֹזרֶ֛ה אֶ ת ־ גּ֥ ֹרֶן ֹהַשּׂ?ערִ֖ ים הַ לָּ ֽיְלI ה׃ Naomi, her mother-in-law, said to her, “Daughter, I must seek a home for -Perhaps a euphe . מַ רְ ּגלֹ תָ יו you, where you may be happy. Now there is our kinsman Boaz, whose girls mism for sexual organs. ְו?רָחַ֣צְתּ ׀ וI סַ֗ כְ תְּ ו? שַׂ ֧ מְ תְּ שִׂמkְתַ֛יִ+ עIל0֖יִ+ ו? I י רַ ֣ דְ תְּ ה0 גּ֑ ֹרֶן א0 ל־ you were close to. He will be winnowing barley on the threshing floor    ; תִּוּIד?עִ֣י לI אִ֔ ישׁ עַ֥ד כַּלֹּת֖וֹ לֶ אֱ כ֥ ֹל ו?לִשְׁתּֽ וֹת׃ וִיהִ֣י ֗ב?שׇׁכְבוֹ ו? I י דַ֨ עַ תְּ tonight. So bathe, anoint yourself, dress up, and go down to the threshing ּו פָ רַ ְ ׂש 9ּ ֽת   A formal .כנָפֶ >ֽיך עַ ל ־ אֲ מָ ת >ְך אֶ ת־הַמּI ֙קוֹם אֲשֶׁ֣ר יִ שְׁ כַּ ב ־ ֔שָׁ ם וּבָ ֛את ו?גִ לִּ֥ית מַרְ גּ? kתָ ֖ יו ו? שָׁ כָ ֑ בְ תְּ floor. But do not disclose yourself to the man until he has finished eating act of espousal; cf. Ezekiel ו? ֙הוּא י0גִּ ֣יד ֔לI + אֵ֖ת אֲשֶׁ֥ר תַּעֲשִֽׂ ין׃ ו0 תּ֖ ֹאמֶר אֵ לֶ ֑ י הָ כּ֛ ֹל אֲשֶׁ ר־ and drinking. When he lies down, note the place where he lies down, and go :. (JPS) ֹתּאמ?רִ֥י אֵ ל0֖י אֶעֱשֶֽׂ ה׃ ו0תֵּ֖רֶד ה0 גּ֑ ֹרֶן ו0 תַּ֕עַשׂ כּ? כ֥ ֹל אֲשֶׁר־צִוּ0֖תָּה ”.over and uncover his feet and lie down. He will tell you what you are to do חֲ מוֹתָ ֽ הּ׃ ֹו0יּאכ0ל בּ֤ ֹע0ז ו0 ֵ יּ שְׁ תְּ ו0יִּיטַ֣ב לִבּוֹ ֹו0יּIבא לִשְׁכַּ ֖ב בִּקְצֵ ֣ה -She replied, “I will do everything you tell me.” She went down to the thresh ֨ ֙ ֔ ֕ ing floor and did just as her mother-in-law had instructed her. Boaz ate and הָעֲרֵמָ֑ה ו0 תָּ ב֣ ֹא בַ ֔לָּ ט ו0תּ?ג0֥ל מַרְ גּ? kתָ ֖ יו ו0תִּשְׁ כָּ ֽב׃ ֙ו0יְהִי בַּחֲצִ֣י drank, in a cheerful mood went to lie down beside the grainpile. Then she הַ ֔לַּיְלIה ו0יֶּחֱרַ֥ד הָאִ֖ ישׁ ו0יִּלָּפֵ ֑ת ו?הִ נֵּ ֣ה אִ ֔שָּׁ ה ֹשׁכֶ֖בֶת מַרְ גּ?kתָ ֽ יו׃ went over stealthily and uncovered his feet and lay down. In the middle of ו0 יֹּ֖אמֶר מִ י ־ אָ ֑ תְּ ֗ ֹו0תּאמֶר ֹאIנ ֙כִי ר֣ וּת אֲ מָ תֶ֔ s וּפָרַשְׂתָּ֤ כ? נI ֨פֶ s֙ ע0 ל־ the night, the man gave a start and pulled back—there was a woman lying at his feet! ֔אֲמָ֣ת?s כִּ֥י ֹגאֵ֖ל אָ ֽתָּ ה׃ “Who are you?” he asked. And she replied, “I am your handmaid Ruth. Spread your robe over your handmaid, for you are a redeeming kinsman.”

420 תפילות ושירים נוספים · שבועות     · Siddur Lev Shalem for Shabbat and Festivals 420 Copyright © 2016 by the Rabbinical Assembly ֹ֗ו0יּאמֶר בּ? ר וּ כָ֨ ה אַ ֤ תְּ ל0 ֙יהוה בִּ תִּ֔ י הֵ י טַ ֛ בְ תְּ חַסְדֵּ֥+ הָאַחֲר֖ וֹן מִ ן־ He exclaimed, “Be blessed of A*+,#-, daughter! Your latest deed of הָרִאשׁ֑ וֹן ל? בִ לְ תִּ י ־ ֗לֶכֶת ֙אַחֲרֵי הַ ַ ֣ בּ ח וּ רִ ֔ ים אִם־דַּ֖ל ו?אִ ם־עָשִֽׁ יר׃ ,loyalty is greater than the first, in that you have not turned to younger men ו? עַ תָּ֗ ה ֙בִּתִּי א0 ל ־ תִּ ֣ י ר? אִ֔ י כּ֥ ֹל אֲשֶׁ ֹר־תּאמ?רִ֖י אֶעֱשֶׂ ה־לָּ֑+ כִּ֤י י וֹ דֵ֨ עַ֙ whether poor or rich. And now, daughter, have no fear. I will do on your behalf whatever you ask, for all the elders of my town know what a fine כׇּל־שַׁ֣עַר עַ ֔מִּ י כִּ֛י אֵ֥שֶׁת חַ֖יִל אָֽתְּ׃ ֙ו?עַתָּה כִּ֣י אׇ מְ ֔נI ם כִּ֥י ֹגאֵ֖ל woman you are. But while it is true that I am a redeeming kinsman, there is אI נ֑ ֹכִי ו?ג0֛ם יֵ ֥שׁ ֹגּאֵ֖ל קI ר֥ וֹב מִמֶּ ֽנִּ י׃ לִ֣ינִי ׀ הַ ֗לַּיְלIה ו?הI יI ֤ה ֨ ֹבַבּ ֙קֶר אִ ם־ another redeemer closer than I. Stay for the night. Then in the morning, if he יִגְאIלֵ֥+ ֙טוֹב ִ י גְ אָ֔ ל ו?אִ ֨ם־kא י0 חְ פּ֧ ֹץ ל?גׇאVלֵ֛+ וּגְא0 לְתִּ֥ י+ אI נ֖ ֹכִי ח0י will act as a redeemer, good! let him redeem. But if he does not want to act as יהו֑ה שִׁכְבִ֖י עַ ד ־ הַ בּֽ ֹקֶ ר׃ ו0תִּשְׁ כַּ ֤ב מַרְ גּ? לוֹתI ֙יו ֔ ֹעַד־הַבּקֶר ו0 תָּ֕קׇם -redeemer for you, I will do so myself, as A*+,#- lives! Lie down until morn בּ?טֶ֛רֶם י0כִּ֥יר אִ֖ ישׁ אֶ ת־רֵעֵ ֑הוּ ֹ֨ו0יּ ֙אמֶר א0 ל ־ ִ י I וּ דַ֔ ע כִּי־בָ֥אָה הָאִשָּׁ֖ה ing.” So she lay down at his feet until dawn. She rose before one person could ה0 גּֽ ֹרֶ ן׃ ֹ֗ו0יּאמֶר ֠ ָ הבִ֠ י הַמִּטְפַּ֧חַת אֲשֶׁר־עIל0֛יִ+ ו?אֶחVזִ י־בָ֖הּ ו0 תּ֣ ֹאחֶז distinguish another, for he thought, “Let it not be known that the woman came to the threshing floor.” And he said, “Hold out the shawl you are wear- בָּ ֑הּ ו0יּI֤מׇד ֹשֵׁשׁ־שׂ?ערִ ֙ים ו0יּI֣שֶׁת עI ֔לֶ י הָ ing.” She held it while he measured out six measures of barley, and he put it ו0 יּI ב֖ ֹא הָעִֽ יר׃ ו0תָּ ֙בוֹא אֶ ל ־ חֲ מ וֹ תָ֔ הּ ו0 תּ֖ ֹאמֶר מִ י ־ אַ תְּ בִּתִּ֑י ו0 תַּ֨ גֶּ ד־ .on her back ֔לI הּ אֵ֛ת כׇּל־אֲשֶׁ֥ר עָשָׂ ה־לI֖הּ הָאִֽ ישׁ׃ ֕ ֹו0תּאמֶר ֹשֵׁשׁ־הַשּׂ?ערִ֥ ים When she got back to the town, she came to her mother-in-law, who . asked, “How is it with you, daughter?” She told her all that the man had done . ּכִי אָמַר אֵלַי   ; הָאֵ֖לֶּה נI֣תַן לִ֑י כִּ֚י אָמַ֣ר אֵ ֔ל0 י א0ל־תָּב֥וֹאִי רֵיקI֖ם אֶל־חֲ מוֹתֵ ֽ +׃ for her; and she added, “He gave me these six measures of barley, saying to The word eilai (“to me”) does not appear in the ֨ ֹו0תּ ֙אמֶר שׁ?בִ֣י בִ תִּ֔ י עַ֚ד אֲשֶׁ֣ר תֵּ ד? עִ֔ ין אֵ ֖ י+ יִ פּ֣ ֹל דָּבָ֑ר כִּ֣י k֤א ,me, ‘Do not go back to your mother-in-law empty-handed.’” And Naomi said writen text but is added ֹיִשְׁק ֙ט הָ אִ֔ ישׁ כִּ י־אִ ם־כִּלָּ֥ה הַדָּבָ֖ר ה0 יּֽ וֹם׃ Stay here, daughter, till you learn how the matter turns out. For the man will“ when read aloud, making not rest, but will settle the matter today.” the reference clear. פרק ד ֨ ֹוּבע0ז עIלI ֣ה הַ ֮שַּׁ ֘עַר ו0יֵּ֣שֶׁב ֒שָׁם ו? הִ ֨נֵּ ה ֹה0גּאֵ֤ל ֹע ֙בֵר אֲשֶׁ֣ר דִּ בֶּ ֔ ֹר־בּע0ז 3 '&%$#"! ו0 יֹּ֛אמֶר ס֥וּרָה שׁ? בָ ה ־ פּ֖ ֹה פּ? kנִ֣י א0לְמֹנִ֑י ו0יּI֖סַר ו0יֵּשֵׁ ֽ ב׃ 0 ו ִ יּ קּ0 ח עֲשָׂרָ֧ה Meanwhile, Boaz had gone to the gate and sat down there. And now the ֞ redeemer whom Boaz had mentioned passed by. He called, “Come over and אֲ נIשִׁ֛ ים מִ זִּקְ נֵ֥י הָעִ֖ יר ו0 יֹּ֣אמֶר שׁ? ב וּ ־ פ֑ ֹה ו0יֵּשֵׁ ֽ בוּ׃ .sit down here, So-and-so!” And he came over and sat down ֹ֨ו0יּ ֙אמֶר ֹל0גּ אֵ֔ ל ֙חֶלְק0ת הַ שָּׂ דֶ֔ ה אֲשֶׁ֥ר ל?אָחִ֖ ינוּ לֶאֱלִימֶ֑לֶ+ מָכ?רָ֣ה Then [Boaz] took ten elders of the town and said, “Be seated here”; and . ׇ נ עV מִ֔ י הַשָּׁ֖בָה מִשּׂ?דֵ֥ה מוֹאָ ֽ ב׃ ו0 אֲ ֨נִ י אָ מַ֜רְתִּי אֶ גְלֶ ֧ה אׇ זְ נ? s֣ לֵ ֗אמֹר they sat down. He said to the redeemer, “Naomi, now returned from the ק?נֵה נֶ֥גֶד ֹה0יּשׁ? בִ ים ו?נֶ֣גֶד זִקְ נֵ ֣י ֒עַמִּי ֙אִם־תִּגְא0ל גּ? אָ ל ו?אִ ם־kא country of Moab, must sell the pieces of land which belonged to our kinsman ֘ ֔ ֨ Elimelekh. I thought I should disclose the matter to you and say: Acquire it ִ י גְ אַ֜ ל ה0גִּ֣ידָה ֗לִּ י ֙ו?אֵד?עָה כִּ֣י אֵ ֤ין ֙זוּלIת?s ֔לִגְאוֹל ֹו?אIנכִ֖י אַחֲרֶ ֑ יin the presence of those seated here and in the presence of the elders of my s ו0 יֹּ֖אמֶר ֹאIנכִ֥י אֶ גְאָ ֽ ל׃ ו0 יֹּ֣אמֶר ֔ ֹבּע0ז בּ? יוֹם ק? נ וֹת? s֥ הַשָּׂדֶ֖ה מִ יּ0 ֣ד ,people. If you are willing to redeem it, redeem! But if you will not redeem נׇעVמִ֑י ֠וּ מֵ אֵ֠ ת ר֣ וּת הַ מּוֹאֲ בִ יּI ֤ה ֙אֵשֶׁת־הַמֵּת קI ֔נִיתָה ל?הIקִ֥ ים tell me, that I may know. For there is no one to redeem but you, and I come שֵׁם־הַמֵּ֖ת ע0 ל־נ0חֲ לIתֽ וֹ׃ ו0 יֹּ֣אמֶר ֹה0גּ אֵ֗ ל k֤א ֙אוּכ0ל לִ גְ אׇ ל ־ ֔לִ י after you.” “I am willing to redeem it,” he replied. Boaz continued, “When פֶּ ן־אַשְׁחִ ֖ ית אֶת־נ0חֲלIתִ֑י גּ?א0ל ל? s֤ ֙אַתָּה אֶ ת ־ ? גּ אֻ ָ לּ תִ֔ י כִּ֥י you acquire the property from Naomi and from Ruth the Moabite, you must also acquire the wife of the deceased, so as to perpetuate the name of the kא־אוּכַ֖ל ִ ל גְ אֽ ֹל׃ deceased upon his estate.” The redeemer replied, “Then I cannot redeem it = >    ּפ ֶׁן־אַשְחִ ית אֶ ת־  ֹו?ז ֩את ל? פI ֨נִ ים בּ? ִ י שְׂ רָ אֵ֜ ל ע0 ל־ה0גּ? אוּלָּ ֤ה ֙ו?ע0ל־הַתּ?מוּרָה ל?ק0 יֵּ ֣ם כׇּ ל־ ,for myself, lest I impair my own estate. You take over my right of redemption -That is, by expend . ַ נחֲ לָ תִ י דָּ בָ֔ ר שׁIל0֥ף אִ֛ ישׁ נ0עֲל֖וֹ ו?נIתַ֣ן ל?רֵעֵ ֑הוּ ו? ז֥ ֹאת הַתּ?עוּדָ֖ה בּ?יִשְׂרָאֵ ֽ ל׃ ”.for I am unable to exercise it Now this was formerly done in Israel in cases of redemption or exchange: ing capital for property that would go to the ו0 יֹּ֧אמֶר ֹה0גּאֵ֛ל ל? ב֖ ֹע0ז ק?נֵה־לI֑+ ו0יִּשׁkְ֖ף נ0עֲ לֽ וֹ׃ to validate any transaction, one man would take o1 his sandal and hand it to son legally regarded as the other. Such was the practice in Israel. So when the redeemer said to Boaz, Ma&lon’s; see Deuter- “Acquire for yourself,” he drew o1 his sandal. onomy :–. (JPS)

421 תפילות ושירים נוספים · שבועות     · Siddur Lev Shalem for Shabbat and Festivals 421 Copyright © 2016 by the Rabbinical Assembly ֩ו0יֹּ ֩אמֶר ֨ ֹבּע0ז ל0 זּ? קֵ ֜נִ ים ו? כI ל ־ הָ עָ֗ ם עֵדִ ֤ ים ֙אַתֶּם ֔ה0יּוֹם כִּ֤י קI ֨נִ ֙יתִי -And Boaz said to the elders and to the rest of the people, “You are wit אֶת־כׇּל־אֲשֶׁ֣ר ֶ ל אֱ ִ ל י מֶ֔ לֶ+ ו?אֵ֛ת כׇּל־אֲשֶׁ֥ר ל?כִלְי֖וֹן וּמַחְ ל֑ וֹן מִ יּ0֖ד nesses today that I am acquiring from Naomi all that belonged to Elimelekh נׇעVמִֽ י׃ ו?ג0 ֣ם אֶ ת־ר֣ וּת הַמֹּ ֩אֲבִיּIה אֵ֨שֶׁת ֜מַחְלוֹן קIנִ֧יתִי לִ ֣י ? ל אִ ֗שָּׁ ה and all that belonged to Chilion and Ma)lon. I am also acquiring Ruth the Moabite, the wife of Ma)lon, as my wife, so as to perpetuate the name of the ל?הIקִ֤ ים ֙שֵׁם־הַמֵּת ֔ע0ל־נ0֣חֲלIתוֹ ו?kא־יִכָּרֵ֧ת שֵׁם־הַמֵּ֛ת מֵעִ֥ם deceased upon his estate, that the name of the deceased may not disappear אֶחָ ֖ יו וּמִשַּׁ֣עַר מ?קוֹמ֑וֹ עֵדִ֥ ים אַתֶּ֖ם ה0 יּֽ וֹם׃ -from among his kinsmen and from the gate of his home town. You are wit ֹ֨ו0יּ ֜אמ?רוּ כׇּל־הָעָ֧ם אֲשֶׁר־בַּשַּׁ֛עַר ו?ה0זּ?קֵ נִ֖ים עֵדִ ֑ ים ֩יִתֵּן ֨יהוה אֶ ת־ ”.nesses today הָ אִ ֜שָּׁ ה הַבָּאָ֣ה אֶ ל ־ בֵּ י תֶ֗ s כּ?רָחֵ֤ל ׀ ֙וּכְלֵאָה אֲ ֨שֶׁ ר בּIנ֤וּ ֙שׁ?תֵּיהֶם -#,+*All the people at the gate and the elders answered, “We are. May A make the woman who is coming into your house like Rachel and Leah, both . ְבּאֶפְרָתָה  7< אֶ ת־בֵּ ֣ית ִ י שְׂ רָ אֵ ל ו0עֲשֵׂה־חַ֣יִל בּ? אֶ פְ רָתָה וּקְרָא־שֵׁ֖ם בּ?בֵ ֥ית of whom built up the house of Israel! Prosper in Ephrathah and perpetuate ֔ ֔ Ephrathah is another name (applied to Bethlehem. (JPS לIֽחֶ ם׃ וִיהִ֤י ֙בֵית?s כּ?בֵ ֣ית ֔פֶּרֶץ אֲשֶׁר־יIל?דָ֥ה תָמָ֖ר לִיהוּדָ֑ה your name in Bethlehem! And may your house be like the house of Perez מִ ן ־ ה0 זֶּ֗רַע אֲ ֨שֶׁ ר יִתֵּ֤ן ֙יהוה ֔ל?s מִ ן־ה0נּ0עֲרָ֖ה ה0 זּֽ ֹאת׃ 0 ו ִ יּ קּ0֨ ח בּ֤ ֹע0ז whom Tamar bore to Judah—through the o1spring that A*+,#- will give אֶ ֙ת־רוּת ו0תּ?הִי־ל֣וֹ ? ל אִ ֔שָּׁ ה ו0 יּI ב֖ ֹא אֵ לֶ ֑ י הָ ו0 ִ יּ תֵּ֨ ן יהו֥ה לI ֛הּ הֵרI י֖וֹן ,you by this young woman.” So Boaz married Ruth; she became his wife ו0תֵּ֥לֶד בֵּ ֽן׃ .and he cohabited with her. A*+,#- let her conceive, and she bore a son And the women said to Naomi, “Blessed be A*+,#-, who has not withheld ֹו0תּאמַ֤רְנIה ה0 נּIשִׁ ֙ים אֶ ל ־ ׇ נ עV מִ֔ י בָר֣ וּ+ ֔יהוה ֲ ֠א ֠שֶׁ ר k֣א הִשְׁ בִּ֥ית a redeemer from you today! May his name be perpetuated in Israel! He will לI֛+ ֹגּאֵ֖ל ה0 יּ֑וֹם ו?יִקּIרֵ֥א שׁ?מ֖וֹ בּ?יִשְׂרָאֵ ֽ ל׃ ו?הָ֤יIה ֙לI+ ל?מֵשִׁ ֣ יב ֔נֶפֶשׁ -renew your life and sustain your old age; for he is born of your daughter-in וּלְכ0לְכֵּ֖ל אֶת־שֵׂיבָתֵ֑+ כִּ֣י כַלָּתֵ֤+ אֲ שֶׁ ר ־ אֲ הֵ בַ֨ ֙תֶ+ ? י I ל דַ֔ תּוּ אֲשֶׁ ר־ ”.law, who loves you and is better to you than seven sons הִ ֙יא ט֣וֹבָה ֔לI + מִשִּׁבְעָ֖ה בּIנִֽים׃ Naomi took the child and held it to her bosom. She became its foster mother, and the women neighbors gave him a name, saying “A son is born to 0 ו תִּ קּ0֨ ח נׇעVמִ֤י אֶ ת־ה0 יֶּ֨ ֙לֶד ו0תּ?שִׁתֵ ֣הוּ ב? חֵ י קI֔ הּ ו0תּ?הִי־ל֖וֹ ֹל?אמֶ ֽנֶ ת׃ Naomi!” They named him Obed; he was the father of Jesse, father of ו0 תִּ קְ רֶ֩ ֩אנIה ֨לוֹ הַשּׁ? כֵנ֥ וֹת ֙שֵׁם לֵ ֔אמֹר יֻלַּ ד־בֵּ֖ן ל?נׇעVמִ֑י ו0תִּקְרֶ֤אנIה .David שׁ? ֙מוֹ ע וֹ בֵ֔ ד ה֥ וּא אֲבִי־יִשַׁ֖י אֲבִ֥י דI וִֽד׃ This is the line of Perez: Perez begot 4ezron, 4ezron begot Ram, Ram begot Amminadav, Amminadav begot Na)shon, Na)shon begot Salmon, ו? אֵ֨ ֙לֶּה תּוֹל?ד֣ וֹת ֔פָּרֶץ פֶּ֖רֶץ הוֹלִ֥יד אֶ ת־חֶצְרֽ וֹן׃ ו?חֶצְ ֙רוֹן הוֹלִ֣יד Salmon begot Boaz, Boaz begot Oved, Oved begot Jesse, and Jesse ֹהולִיד אֶ ת־  ;@ אֶ ת ־ רָ֔ ם ו?רָ֖ם הוֹלִ֥יד אֶ ת־עַמִּ ינIדָ ֽ ב׃ ֙ו?עַמִּינIדָב הוֹלִ֣יד ֔אֶת־נ0חְשׁוֹן .begot David The Hebrew here . ׂשַלְמָה is in fact “Salmah,” not ו?נ0חְשׁ֖ וֹן הוֹלִ֥יד אֶ ת־שׂ0 לְמָ ֽ ה׃ ו?שׂ0 לְ ֙מוֹן הוֹלִ ֣יד אֶ ֔ ֹת־בּע0ז וּ ב֖ ֹע0ז Salmon”—though Salmon“ הוֹלִ֥יד אֶ ת־עוֹבֵ ֽד׃ ֹו?ע ֙בֵד הוֹלִ֣יד אֶ ת ־ יִ ֔שָׁ י ו?יִשַׁ֖י הוֹלִ֥יד אֶ ת־דּI וִֽד׃ is the name at the begin- ning of the following verse. Perhaps “Salmah” is a short- ened form of the name.

422 תפילות ושירים נוספים · שבועות     · Siddur Lev Shalem for Shabbat and Festivals 422 Copyright © 2016 by the Rabbinical Assembly סדר קריאת התורה ליום טוב The Festival Torah Service

סֵֽדֶר #*()%#' "&%$! #"! Meditation before The earliest .קְרִיאַת ּהַת ֹורָה הוֹצָאַת הַתּוֹרָה ל& יוֹם טוֹב Taking Out the Torah on Festivals reading Torah synagogue services con- sisted primarily of Torah אֵ ין כָּמֽ וֹ0 בָאֱ @הִ ים, אֲדֹנ;י, ו&אֵ ין כּ&מַעֲשֶֽׂ יWe are the people of the None compares to You, A*+,"', .0 . . . book. and nothing is like Your creation. study and some prayers Through fire and mud and surrounding this service. Ein kamokha va-elohim Adonai, v’ein k’ma·asekha. Festivals, though, were מַלְכוּת12 מַ לְ כוּת כׇּ ֹל־עלָמִ ים, dust we have borne our scrolls tenderly as a baby pilgrimage times and the Temple service was the וּמֶמְשַׁלְתּ12 בּ2כׇ ל־דּוֹר ו5דֹר. ;swaddled in a blanket, Your sovereignty is eternal central ritual act. Unlike יהוה מֶֽלֶ=, יהוה מָלָ=, יהוה יִמְ <= ֹל2עלָם ו5עֶד. .traveling with our words Your dominion endures in every generation sewn in our clothes A*+,"' is sovereign, A*+,"' has always been sovereign, Shabbat, then, the Torah and carried on our backs. readings on festivals are not יהוה ֹעז ל2עַ מּוֹ יִתֵּן, יהוה י2בָרֵ= אֶ ת־עַ מּוֹ בַשָּׁ לוֹם. .A*+,"' will be sovereign forever and ever Let us take up the scroll consecutive continuations of the Torah’s unfolding אַב הָרַחֲמִ ים, הֵיטִֽיבָה בִרְצוֹנ12 אֶ ת־צִ יּוֹן, ;of Torah A*+,"', give strength to Your people and dance with it and A*+,"', bless Your people with peace. story; instead, they center on the rituals connected תִּבְנֶה חוֹמוֹת י2 רוּשָׁ לָ ֽיִִ ם, כִּי ב12 ל2בַד בָּטָ ֽחְ נוּ, touch it Malkhut’kha malkhut kol olamim, u-memshalt’kha b’khol dor vador. with the festivals them- and read it out, for the mind Adonai melekh, Adonai malakh, Adonai yimlokh l’olam va-ed. selves. Festivals are also מֶֽלֶ= אֵל רָם ו2נִשָּׂא, אֲ דוֹן עוֹלָמִ ים. touches the word and makes Adonai oz l’amo yitein, Adonai y’varekh et amo va-shalom. it light. unique in that each festival So does light enter us, and We rise as the ark is opened. has a special biblical book, we shine. Compassionate creator, a megillah (literally, a rolled scroll), connected to it. It וEיְהִי בִּ נְ סֽ ֹ עַ ֹהָאָרן ֹוEיּֽאמֶר מֹשֶׁ ה׃ —!"#$% &'%#() may it be Your will that Zion flourish; is as if, even though the festival has interrupted the קוּמָֽה יהוה ו2 י5פֻ ֽצוּ ֹאי2בֶ ֽי1, ו2י5נֻ ֽסוּ מ2שׂP נְאֶ ֽ י1 מִ פּ5 נֶ ֽיbuild the walls of Jerusalem, .1 for in You alone do we put our trust, cycle of Torah reading, new instruction is available from כִּי מִ צִּ יּוֹן תֵּצֵא תוֹרָה, וּדְבַר יהוה מִ ירוּשָׁ לָ ֽיִִ ם. .transcendent sovereign—master of all time other books of the Bible. Av ha-ra!amim, Thus, the Song of Songs בָּ רוּ= שֶׁנּ5תַן תּוֹרָה ל2עַ מּוֹ יִשְׂרָאֵל בִּקְדֻשָּׁ תוֹ. heitivah virtzon’kha et tziyon, tivneh !omot yerushalayim. is read on the Shabbat of Ki v’kha l’vad bata!nu, melekh El ram v’nisa, adon olamim. Pesa!, the Scroll of Ruth is read on the second day of Shavuot, and Kohelet (Ecclesiastes) is read on the Shabbat of Sukkot. 3 .Psalm : .אֵ ין ָ ּכמֽ ֹוך We rise as the ark is opened. +   6 .Psalm : . מַ לְ ּכו 3תְך As the ark was carried forward, Moses would say: 6  -This sentence is a compilation of biblical phrases referring to God’s sover .יהוה 9מֶֽלֶך A*+,"', rise up and scatter Your foes, &   so that Your enemies flee Your presence. eignty. Stitched together, they form a creed: God has ruled the world since before creation and will continue Va-y'hi binso·a ha-aron, va-yomer moshe: to rule eternally. .Psalm : .יהוה עֹז Kumah Adonai v’yafutzu oyvekha, &,   v’yanusu m’sanekha mi-panekha. Psalm :. Even as we experience the rebuilding of . ּ ִ תבְ נֶ ה ח ֹומ ֹות יְ ר ּו ׁשָל=ֽיִם     B Jerusalem in our time, we are conscious that the prophetic dreams of Jerusalem as the city of peace, Jerusalem Torah shall go forth from Zion, as the city that all nations look to, Jerusalem that is the dwelling place of the Divine, are yet to be fulfilled. and the word of A*+,"' from Jerusalem. Numbers :. This verse is from a description of how .וַיְהִי ִ בּ ְ נ סֽ ֹ עַ הָאָ רֹן      & Praised is the one who gave Torah to the people Israel the people Israel moved from one encampment to another in the wilderness. It depicts the ark as the seat of -in holiness. divine protection, leading the march and warding off the fledgling nation’s enemies. One interpretation is that Ki mi-tziyon teitzei torah, u-dvar Adonai mirushalayim. upon realizing that God is the one they are fighting, enemies would simply flee and warfare would become unnecessary (Abraham ibn Ezra). Barukh she-natan Torah l’amo yisrael bikdushato. Isaiah :. As the ark is opened, we express our belief . ּכִי מִ ִּצ ּי ֹון ּתֵצֵא ת ֹורָה      D! that Torah contains ideals of ethics, politics, and wisdom that are appropriate for all humanity.

322 שחרית ליום טוב · סדר קריאת התורה  ·   ·   322 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. יהוה, In some North African com- The prayers on this page are omitted on Shabbat. The prayers on this page are omitted on Shabbat. ,  Exodus :–. The .יהוה munities, members of the congregation add the follow- We recite three times: We recite three times: mystic Isaac Luria (– ing biblical verses privately: , Safed) suggested that A*+,"', A*+,"', God who is merciful and compassionate, the Thirteen Attributes be יהוה, יהוה, אֵל רַ חוּם ו2 חP נּוּן, אֶ ֽ רֶ = אַ פַּֽיִם ו2רַב חֶֽסֶד וֶאֱמֶת. נֵר ל&רEגְלִי ד&בָר0ֶֽ recited before the open ֹנצֵר חֶֽסֶד לָ אֲ לָ פִ ים, ֹנשֵׂא עָ ]ן ו5פֶֽשַׁע ו2חַטָּאָה, ו2נPקֵּה. patient, abounding in love and faithfulness, assuring love for ו& אוֹר לִנְתִיבָתִי. thousands of generations, forgiving iniquity, transgression, ark, as a communal plea for forgiveness. This penitential נֵר יהוה נִשְׁמַת אָדָם prayer was thought to be רִ בּוֹנוֹ ֶשׁל עוֹל;ם, מַ לֵּ א מִ ְ שׁאֲ לוֹת לִ בִּי ל& טוֹבָה, ו&הָפֵק ר&צוֹנִי .and sin, and granting pardon ֹ חפֵשׂ כׇּל־חַדְרֵי בָֽטֶן. appropriate for festivals ו& תֵ ן שׁ&אֵל;תִי, ו& זE כֵּֽנִי [ו&אֶ ת־ אִ ְשׁ ִ תּי \ ו&אֶ ת־אִי ִ שׁי \ ו& אֶ ת־ ֶ בּן־זוּ גִ י \ .Adonai, Adonai, El ra!um v’!anun, erekh apayim v’rav !esed ve-emet כִּי נֵר מִצְו;ה ו&תוֹרָה Notzer !esed la-alafim, nosei avon va-fesha v’!ata·ah v’nakeih. but not for Shabbat, as the אוֹר ו&דֶֽרOֶ חE יִּ ים -ancient sacrifices associ ֶ ו&את־ ַבּת־זוּגִ י \ ֶ ו&את־בּ;נE י \ ו&אֶת־הוֹרַי] ו& אֶ ת־ ׇ כּל־בּ&נֵי בֵיתִי לE עֲ שׂוֹת ated with the holidays were תּוֹכ& חוֹת מוּסָר. said to atone for the sins ר&צוֹ נ& 0 & בּלֵ בָ ב שׁ;לֵם. וּ מַ לּ&טֵֽנוּ מִ יֵּֽצֶר הָרָע, ו&תֵן חֶ לְקֵֽנוּ בּ&תוֹרָתMaster of the universe, fulfill the good wishes of my heart, bring ,0ֶֽ כִּי אַתָּה תָּאִ יר נֵרִי that had made the Temple ו& זE כֵּֽנוּ ֶשׁ ִתּ ְ שׁרֶ ה שׁ&כִינ;ת&0 ע;לֵֽינוּ, ו&הוֹפַע ע;לֵֽינוּ רֽ וּ חַ חׇכְמָה -them to fruition, fulfill my desire; grant me [and my wife7/7hus יהוה אֱ@ה;י יE גִּ ֽ י הַּ חׇשְׁכִּי. .impure וּבִינ;ה, ו& ִ י תְ קE ֵיּם בָּֽנוּ מִ קְ רָ א ֶשׁכָּתוּב׃ ו&נ;חָֽה ע;ל;יו רֽ וּ חַ יהוה, band7/partner/children/parents] and my entire family the אוֹר ז; רֻ ֽ עַ לEצַּדִּ יק E    רֽ וּ חַ חׇכְמָה וּבִינ;ה, רֽ וּ חַ עֵצָה וּ גְ בוּרָה, רֽ וּ ַח דַּֽעַת ו&יִרְאַת יהוה. privilege of doing Your will wholeheartedly. Save us from evil וּלְיִשְׁרֵי לֵב שִׂמְחָה. A personal . רִ ֹבּונ ֹו ׁשֶל ע ֹולָם impulses, and let Your Torah be our portion. Make us worthy of ו&כֵן י&הִי רָ צוֹן מִ לּ&פ; נֶ ֽי0, יהוה אֱ@הֵֽינוּ וֵא@הֵי אֲ בוֹתֵֽ ינוּ Your word is a lamp for my sensing Your presence. Touch our lives with a spirit of wisdom prayer first published in the siddur of Nathan of [ ו& אִ מּוֹתֵֽ ינוּ], ֶשׁ &תּ זE כֵּֽנוּ לE עֲ שׂוֹת מַ עֲ שִׂים טוֹבִים בּ&עֵ ינֶ ֽי0, ו&ל;לֶֽכֶת feet, light for my path (Psalm ../:.01). and understanding, that the words of the prophet Isaiah may be Hanover () and recited on the festivals and High & בּדַ רְ כֵ י י& שָׁרִ ים ל&פ; נֶ ֽי0, ו& קE &דּשֵֽׁנוּ בּ&מִ צְ [תֶ ֽ י0, & כּדֵ י ֶ שׁנִּ זְ כֶּה ל& חE ִ יּים A person’s soul is A*+,"'’s fulfilled: “And the spirit of A*+,"' shall dwell in you, the spirit .Holy Days טוֹבִ ים וE אֲ רֻ כִּים וּ לְ חE יֵּי הָ עוֹ ל; ם הַ בָּא, ו& תִ ְ שׁמ& רֵֽנוּ מִ מַּ עֲ שִׂים lamp, searching one’s in- of wisdom and understanding, the spirit of insight and nermost being (Proverbs     && רָעִים וּ מִ שָּׁ עוֹת רָ עוֹת הַ מִּ תְ רE &גּשׁוֹת ל; בוֹא ל; עוֹל;ם. ו& הַ בּוֹ טֵ ֽ חַ ”.'",+*accomplishment, the spirit of knowing and revering A .(20:23 וְנָח=ֽה     E בּיהוה חֶֽסֶד י& סוֹב&בֶֽנְהוּ. אָמֵן. ,Mitzvah is the candle and May it be Your will, A*+,"' our God and God of our ancestors .Isaiah : . עָ לָ יו רֽ ּו חַ יהוה Torah the light, for the Literally “on him,” as the יִהְיוּ & ל רָ צוֹן אִמְרֵי פִי ו&הֶגְיוֹן לִ בִּי ל&פ; נֶ ֽי0, יהוה צוּרִי ו& גוֹ אֲ לִ י. ,path of life is the taking that we be able to perform good deeds, worthy in Your sight of instruction (Proverbs and that we walk on true paths. Make us holy through Your verse speaks of God’s spirit 4:25). mitzvot, that we may merit a long and good life, in this world Some recite the following three times: resting on the future king of Israel. But in this context For You shall light my and in the world that is coming. Guard us from doing evil and we understand the verse to וEאֲנִי ת&פִלָּתִי ל&0, יהוה, עֵת רָצוֹן. lamp; A*+,"' my God from evil times that threaten the world. May all who trust in the address the congregation אֱ@הִים בּ&רׇב חַ סְ דּ0ֶֽ, עֲ נֵ ֽ נִ י ֶ בּאֱ מֶ ת יִ שְׁעwill bring light even .0ֶֽ to my darkness (Psalm Divine be surrounded by love and kindness. Amen. of Israel, who are about to .6:2/). hear the words of Torah. May the words of my mouth and the meditations of my heart be Light is sown for the Personal prayers before the ark may be found on page . .יִהְי ּו ְלרָצ ֹון acceptable to You, A*+,"', my rock and my redeemer. Many congregations continue on page . E   righteous, and joy for the Psalm :. upright (Psalm /3:..). Some recite the following three times: )     6 3 .Psalm : .וַאֲנִי תְ פִ ּלָתִי לְך .I o8er my prayer to You, A*+,"', at this auspicious time This poetic phrase can be God, in Your abundant mercy, answer me with Your faithful literally translated as: “And deliverance. I, I am a prayer to You . . .” Va-ani t’filati l’kha, Adonai, eit ratzon. Our lives may be seen as prayers offered to God. Elohim b’rov !asdekha, aneini be-emet yishekha.

Personal prayers before the ark may be found on page . Many congregations continue on page .

323 שחרית ליום טוב · סדר קריאת התורה  ·   ·   323 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. The Zohar’s Many congregations recite the following on Shabbat: Many congregations recite the following on Shabbat: F  6  -Isaac Luria rec . ְ ּ ב רִ 9יך ׁש ְּמֵה ommended that this prayer בּ2רִ י= שׁ2מֵהּ דּ&מָרֵא ע;ל&מָא, Introduction to A Mystical Prayer Before the Open Ark be recited before the open בּ&רִ יO כִּתְרOָ ו&אַתְרB’rikh Sh’meih .Oָ As soon as the Torah scroll Ruler of the universe, praised be Your name and Your sover- ark. It appears in printed editions of the Zohar י&הֵא ר&עוּתOָ עִ ם עַ מּOָ יִשְׂרָאֵל ל&ע;לEם, is placed on the reading eignty. May You desire Your people Israel forever, and may desk, the whole congrega- Your liberating power be revealed to them in Your sanctuary. (II:a), where the passage -that appears in the left וּפֻרְקEן י&מִינ;O אַחֲזֵי ל& עַ מּOָ בּ&בֵ ית מEקְדּ&שׁtion below should assume ,Oָ Extend to us the goodness of Your light and with compassion hand column of the facing וּלְאַמְטוֹיֵי ל;ֽנ;א מִ טּוּב נ&הוֹרan attitude of awe and ,Oָ fear, of trembling and accept our prayers. May it be Your will to grant us long life page serves as an introduc- tion, but it is not found in וּלְקEבֵּל צ&לוֹתָֽנ;א בּ&רַחֲמִ ין. quaking, as though they and well-being; may I be counted among the righteous, and were at the moment of earlier manuscripts. One manuscript attributes it י&הֵא רַעֲו;א ק`דָמOָ דּ& תוֹרִ יO ל;ן חE יִּ ין בּ&טִיבוּתָא, standing at Mount Sinai in Your compassion protect me, my family, and all the people to the writings of Moses ו&לֶהֱוֵי אֲנ;א פ&קִידָא בּ& גוֹ צַדִּיקEיּ;א, to receive the Torah, and Israel. You are the one who nourishes and sustains all life. You they should pay attention rule over all, You have dominion over rulers, for true sover- Na!manides (–, and listen carefully; for it Spain). Although its prov- ל&מִרְחַם עֲלEי וּלְמִנְטַר י;תִי ו&יָת כׇּל־דִּי לִי ו&דִי ל& עַ מּOָ יִשְׂרָאֵל. .eignty is Yours enance is disputed, it has אE ְ נ תְּ הוּא ז;ן ל ֽ ֹ&כלָּא, וּמְפַרְנֵס ל ֽ ֹ&כלָּא. is not permitted then to open one’s mouth, even I am a servant of the Holy One, whom I revere and whose been cherished by many .rites אE ְ נ תְּ הוּא שַׁ ִ לּיט עEל ֽ ֹכּלָּא, ,for discussing the Torah still less other subjects. All precious Torah I revere in every time and place. Not on mor- אE ְ נ תְּ הוּא דּ& שַׁ ִ לּיט עEל מEלְכEיּ;א, וּמEלְכוּתָא דִּיל;O הִ יא. ,must be in awe and fear, as tals, nor on angels do I rely, but rather on the God of heaven though they were speech- the God of truth, whose Torah is truth and whose prophets less, as it is written: “And אֲנ;א עַבְדָּא ד&קֻדְשָׁא בּ&רִ יO הוּא, .when he [Ezra] opened it, are true and who abounds in deeds of goodness and truth דּ& ס; גִ ֽ יד& נ; א קE מֵּהּ, וּ מִ קּE מֵּי ִ דּ ;יקר אוֹרEיְתֵהּ בּ&כׇל־עִדָּן ו&עִדָּן. all the people stood up,” It is in God that I put my trust, and it is to Your holy and and also, “And the ears of ▶ ל;א עEל אֱנ;שׁ רָחִֽיצ&נ;א, ו&ל;א עEל בַּר אֱ ל;הִ ין סָמִֽיכ&נ;א, all the people were atten- precious name that I utter praise. May it be Your will that You אֶ לָּא בֵּאל;הָא דִשְׁמEיּ;א, דּ& הוּא אֱל;הָא ק& שׁוֹט, tive to the Torah scroll” open my heart to Your Torah, and that You fulfill the desires (Nehemiah 6:1 and 6:5). of my heart and the hearts of all Your people Israel, for good- ו&אוֹרEיְתֵהּ ק& שׁוֹט, וּנְבִיאֽוֹהִי ק& שׁוֹט, Rabbi Shimon said: “When ness, for life, and for peace. Amen. וּמַסְגֵּא ל&מֶעְבַּד טַבְו;ן וּקְ שׁוֹט. the Torah scroll is taken out to be read before the ▶ Beih ana ra!eitz, congregation, the heavenly v’lishmeih kadisha yakira ana eimar tushb’!an. ◀ בֵּהּ אֲנ;א רָחֵץ ,gates of mercy are opened the attribute of love is Y’heih ra·ava kodamakh d’tifta! libi b’oraita, ו2לִשְׁמֵהּ קP דִּ י שָׁ א יP קִּירָא אֲנ5א אֵמַר תֻּשְׁבּ2חָן. ,stirred up, and each one v’tashlim mishalin d’libi v’liba d’khol amakh yisrael should then recite the l’tav u-l’!ayin v’lishlam. Amen. י2הֵא רַעֲו5א ק[דָמָ= דּ2תִפְתַּח לִבִּי בּ2אוֹרPיְתָא, following prayer: ‘Ruler ו2תַשְׁ לִ ים מִשְׁאֲ לִ ין דּ2לִבִּי, ו2לִבָּא ד2כׇל־עַמָּ= יִשְׂרָאֵל, of the universe, praised be Your name and Your ל2טָב ִוּלְחPיּין ו2לִשְׁלָם. אָמֵן. ”’. . . sovereignty

324 שחרית ליום טוב · סדר קריאת התורה  ·   ·   324 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. ׁשְמַע We remove the Torah scroll from the ark and the leader faces the congregation. ", $ ) Taking out the . ׂיִשְרָאֵל Procession of the Torah The following two lines are recited by the leader and we then repeat them: We remove the Torah scroll from the ark and the leader faces the congregation. Torah becomes a moment of affirming Israel’s most שׁ2מַע יִשְׂרָאֵל, יהוה אֱ <הֵ ֽינוּ, יהוה אֶחָד. The following two lines are recited by the leader and we then repeat them: fundamental creed, as if On Hoshanah Rabbah, Sh’mini Atzeret, and Sim'at Torah we are standing before our Hear, O Israel, A*+,"' is our God, A*+,"' is one. we include the word in brackets: Sh’ma yisrael, Adonai eloheinu, Adonai e!ad. sovereign, God, and affirm- .ing our loyalty אֶחָד אֱ <הֵ ֽינוּ, גּ5 דוֹל אֲ דוֹנֵ ֽנוּ, ק5 דוֹשׁ [ו2נוֹרָא] שׁ2 מוֹ.

on Hoshana Rabbah, Sh’mini Atzeret, .וְנ ֹורָא Our God is one; great is our sovereign; holy [ Leader, facing the ark: &- -Sh’mini Atzeret and Hosha & גּEדּ& לוּ לE יהוה אִתִּי, וּנְרוֹמ&מָה שׁ& מוֹ יEחְדּ;ו. .and Sim'at Torah, add: and awe-inspiring] is God’s name E!ad eloheinu, gadol adoneinu, kadosh [v’nora] sh’mo. na Rabbah are considered The Torah is carried in a circuit around the congregation. days of judgment—the Leader, facing the ark: tradition is that God judges whether and how much ל12 יהוה הPגּ2דֻלָּה ו2הPגּ2בוּרָה ו2הַתִּפְאֶֽרֶת ו2הPנֵּֽצַח ו2הַ הוֹד, .Join me in glorifying A*+,"'; let us together acclaim God’s name % rain shall fall in the coming -winter—and so this addi כִּי ֹכל בַּשָּׁמַֽיִם וּבָאָֽרֶץ, ל12 יהוה הַמַּמְלָכָה ו2הַמִּתְנPשֵּׂא .The Torah is carried in a circuit around the congregation tional word, reminiscent of ֹל2כל ֹל2ראשׁ. רוֹמ2 מוּ יהוה אֱ <הֵ ֽינוּ, ו2הִשְׁתַּחֲ ווּ לַהֲדֹם רP גְל5 יו, ,Yours, A*+,"', is the greatness, the strength, and the glory the liturgy of the Ten Days of Repentance, is added on ק5 דוֹשׁ הוּא. רוֹמ2 מוּ יהוה אֱ <הֵ ֽינוּ, ו2הִשְׁתַּחֲ ווּ ל2הַר קׇדְ שׁוֹ, triumph and the splendor—for everything in heaven and on- -earth is Yours. these days. Sim!at Torah, although celebrated as a כִּי ק5 דוֹשׁ יהוה אֱ <הֵ ֽינוּ. .Yours, A*+,"', is the sovereignty and the majesty above all special day in its own right, Exalt A*+,"', our God; bow down before God, the Holy One. The first Torah is placed on the reading table. is technically considered an extension of Sh’mini אַב הָרַחֲמִ ים, הוּא י&רַחֵם עַם עֲ מוּסִ ים, ֹו&יִזְכּר בּ&רִ ית אֵ ית; נִ ים, ,Exalt A*+,"', our God, and bow down at God’s holy mountain -for A*+,"' our God is holy. Atzeret. ו&יEצִּ יל נEפְ שׁוֹתֵ ֽ ינוּ מִ ן הַ ָ שּׁעוֹת הָרָ עוֹת, ו&יִגְעַר בּ&יֵֽצֶר הָרַע מִן .Psalm : . ַּג ְ ּדל ּו L’kha Adonai ha-g’dulah v’ha-g’vurah v’ha-tiferet v’ha-netza! v’ha-hod, ki khol & -This verse, asking the con הE & נּשׂוּאִ ים, ֹו&י;חן אוֹתָ ֽ נוּ לִפְלֵיטַת עוֹל;מִ ים, וִי מַ לֵּא .ba-shamayim u-va-aretz. L’kha Adonai ha-mamlakhah v’ha-mitnasei l’khol l’rosh gregation to acknowledge מִ שְׁאֲ לוֹתֵ ֽ ינוּ בּ&מִדָּה טוֹבָה י&שׁוּעָה ו&רַחֲמִ ים. Rom’mu Adonai eloheinu v’hishta!avu la-hadom raglav, kadosh hu. Rom’mu Adonai eloheinu v’hishta!avu l’har kodsho, ki kadosh Adonai eloheinu. Adonai, and the following Leader: verses, which form the ,congregational response ו& י וֹ שִׁ ֽ י עַ ֹל&כל הַ חוֹסִ ים בּוֹ, ֹו&נאמַר אָמֵן. mark the oldest section ֹו2יPעֲזר ו2י5גֵן Reading from the Torah of the Torah service. Thus ֹהַכּל הָ בוּ ֹגֽדֶל לֵ א@הֵ ֽינוּ וּתְ נוּ כָ בוֹד לEתּוֹרָה. .The first Torah is placed on the reading table ! "#!$%# &'# (%)*+, -'../0*1*%+ *0 2*+1#%++ in the ancient synagogue, the Torah service began by ( ֹכּהֵן ק&רָב, יEעֲמֹד ___ בֶּן ___ ֹהַכּהֵן.) May the one who is the source of compassion recall the covenant with our ancestors bowing toward the Torah (בַּת ֹכּהֵן קִרְבִי, תַּעֲמֹד ___ בַּת ___ ֹהַכּהֵן.) and have compassion on this people borne by God. May the Divine rescue us in di9- and acknowledging God. cult times, remove the impulse to commit evil from those who bear it, and grant us 3 (יEעֲמֹד ___ בֶּן ___ רִ אשׁוֹן.) .לְך יהוה enduring relief. May our requests be met with much favor, deliverance, and compassion. 6, & . Chronicles : (תַּעֲמֹד ___ בַּת ___ רִאשׁוֹנ;ה.) . ֹרו ְמ ּמו יהוה  &# בָּרוּO שֶׁ נּ;תַן תּוֹרָה ל& עַ מּוֹ יִשְׂרָאֵל בִּ קְ דֻ ָ שּׁתוֹ. ,!$*4! #+1*& %,1 %#'&3% Leader: Psalm : and :. Congregation and Leader: May You help, shield, and save all who trust in You. And let us say: Amen.    H’  וְ ׁ ְהִש ּתַחֲו ּו ְלהַר  ו2אַתֶּם הַדּ2 בֵקִ ים בּP יהוה אֱ<הֵיכֶם, ִחPיּים כֻּלּ2כֶם הP יּוֹם. Let us all declare the greatness of God and give honor to the Torah as [the first -This last line refer .קׇד ְׁש ֹו to be called to the Torah] comes forward. Praised is God, who gave Torah to the ences the act performed at the top of the page, when we bow toward people Israel in holiness. the ark as the Torah is removed. Since Judaism is a religious tradition that abhors images and icons, it is Torah that represents the presence of Congregation and Leader: the Divine. You who cling to A*+,"' your God have all been sustained to this day. Deuteronomy :. From Moses’ speech . ְ ואַ ּתֶם הַ ְ ּדבֵקִ ים 6   V’attem ha-d’veikim badonai eloheikhem !ayim kul’khem ha-yom. to the generation about to enter the Land of Israel.

325 שחרית ליום טוב · סדר קריאת התורה  ·   ·   325 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. The Fullness of &I)6$!. In the choreogra- ,phy of the Torah service ִ בּרְ כוֹת הַ תּוֹרָה Blessings Recited by Those Called Up to the Torah Biblical Thought The person who is honored with an aliyah recites The person who is honored with an aliyah recites the following everyone is encouraged The Bible possesses a unity the following before the Torah is read: before the Torah is read: to have deep and abiding .contact with the Torah בָּר& כוּ אֶ ת־יהוה ֹהַמ&ברfashioned out of every cur- .Oָ rent of Hebrew thought Praise A*+,"', to whom all praise is directed. We carry the Torah around and action. . . . Priest, Bar’khu et Adonai ha-m’vorakh. The congregation responds: the congregation, thereby bringing the Torah to בָּ רוּ= יהוה ֹהַמ2ברָ= ל2עוֹלָם ו5עֶד. prophet, historian, poet and sage rub shoulders The congregation responds: the people, and we invite with one another within Praise A*+,"', to whom all praise is directed forever and ever. The person who is honored repeats the above response, then continues: people up to the Torah its covers, as they actually for aliyot, thereby bringing אַתָּה יהוה אֱ @הֵ ֽינוּ מֶֽלOֶ הָעוֹל;ם, .Barukh Adonai ha-m’vorakh l’olam va-ed .people to the Torah בָּ רוּ= ,did in their own lifetimes di8ering, arguing and The ancient rabbis אֲשֶׁר בָּֽחַר בָּ ֽנוּ מִ כׇּ ל ־ הָ עַ ִ מּים ו&נ;ֽתַן ל;ֽנוּ אֶ ת־תּוֹרָ תוֹ. :The person who is honored repeats the above response, then continues influencing one another instituted a practice of calling a kohen for the first בָּ רוּO אַתָּה יהוה, נוֹתֵן הַתּוֹרָה. ,and unconsciously collabo- Barukh atah A2'0!*, our God, sovereign of time and space rating. . . . The prophets’ who has chosen us from among all peoples, The person who is honored recites the following after the Torah is read: aliyah and a levi for the magnificent faith in God’s giving us the Torah. Barukh atah A2'0!*, who gives the Torah. second, in order to mitigate arguments about who בָּ רוּO אַתָּה יהוה אֱ @הֵ ֽינוּ מֶֽלOֶ הָעוֹל;ם, justice, and Job’s equally Barukh atah Adonai eloheinu melekh ha-olam, -deserved the opening hon אֲשֶׁר נ;ֽתַן ל;ֽנוּ תּוֹרַת אֱמֶת, ו&חEיֵּי עוֹל;ם נ;טַע בּ& תוֹכֵ ֽנוּ. noble protest against undeserved su8ering, the asher ba!ar banu mikol ha-amim, v’natan lanu et torato. ors. Some congregations retain this practice; others בָּ רוּO אַתָּה יהוה, נוֹתֵן הַתּוֹרָה. .psalmists’ mystical absorp- Barukh atah Adonai, noten ha-torah tion in God, and the prac- call congregants to aliyot tical counsel of the sages The person who is honored recites the following after the Torah is read: For additional prayers for special occasions, without regard to priestly in Proverbs, the love of life Barukh atah A2'0!*, our God, sovereign of time and space, including Birkat Ha-Gomel, see page . or levitical status. Even and the life of love hymned who has given us a teaching of truth, planting eternal life those congregations that ,follow the latter practice מִ י ֶשׁבֵּרOַ ל& עוֹלֶה לE תּוֹרָה in the Song of Songs and the melancholy reflections in our midst. Barukh atah A2'0!*, who gives the Torah. however, may choose to of Ecclesiastes—all were Barukh atah Adonai eloheinu melekh ha-olam, For an individual: mark the pilgrimage festival by calling a kohen and levi מִ י שֶׁ בֵּרOַ אֲ בוֹתֵֽ ינוּ אַבְרָהָם יִצְח;ק ֹו&יEעֲקב, .authentic expressions of asher natan lanu torat emet, v’!ayei olam nata b’tokheinu the genius of Israel. Barukh atah Adonai, noten ha-torah. for aliyot. On the festivals, five people are called to ו& אִ מּוֹתֵֽ ינוּ שָׂרָה רִבְק;ה רָחֵל ו&לֵאָה, הוּא י&בָרOֵ אֵת >'*#+$ ;#%:+#— the Torah. But on Shabbat seven are called, and thus _____ שֶׁע; ל; ה \ ֶ שׁע; & ל תָ ה הE יּוֹם לִ כְ בוֹד הַ מּ; קוֹם ו& לִ כְ בוֹד The Increase of Torah For additional prayers for special occasions, On Shabbat: Shabbat retains its place as הַ תּוֹרָה, [ ו& לִ כְ בוֹד הַ שַּׁ בָּת ] ו& לִ כְ בוֹד הָרֶֽגֶל. .Torah is like a plant: con- including Birkat Ha-Gomel, see page  the prime Jewish holiday. הE קּ;דוֹש בָּרוּO הוּא יִ שְׁמֹר אוֹתוֹ \ אוֹ תָ הּ ו& אֶ ת־ ׇכּל־ stantly growing, yielding fruit, generating seeds, and Mi Sheberakh: J   . Those called to the! מִ ְ שׁפַּ תְ תּוֹ \ מִ ְ שׁפַּ תְ ָתּהּ, ו& יִ ְ שׁלE ח בּ&רָכָה ו& הַ צְ ל; חָ ה & בּכׇ ל ־ מַ עֲ שֵ ֹה .producing new growth —based on Blessing for Those Called Up to the Torah Torah use either the corner of the tallit or the Torah י;ד; יו \ י; דֶ ֽ י הָ , ו& יִ זְ כֶּה\ ו& תִ זְ כֶּה לE עֲ לוֹת ל&רֶֽגֶל, עִ ם כׇּל־יִשְׂרָאֵל *?!<"; ,"',+<(:": %=; May the one who blessed our ancestors Abraham, Isaac, and binder to touch the scroll אֶח; יו ו& אַחְיוֹת; יו \ אֲחֶ ֽ יהָ ו&אַחְיוֹ תֶ ֽ י הָ , ֹו&נאמַר אָמֵן. ______One Torah Jacob, Sarah, Rebecca, Rachel, and Leah, bless , at the starting place (indi- For a group: cated by the reader) and Each teacher may o8er a who has/have ascended today to honor God and the Torah and then kiss the tallit or binder, מִי שֶׁבֵּרOַ אֲ בוֹתֵ ֽ ינוּ אַבְרָהָם יִצְח;ק ו& יE עֲ קב, ו& אִ מּוֹתֵ ֽ ינוּ שָׂרָה [ :di8erent understanding [on Shabbat Shabbat and the festival. ֹ reciting the b’rakhah while of Torah, but it is one God May the blessed Holy One protect him/her/them and holding the handles of רִבְק;ה רָחֵל ו&לֵאָה, הוּא י&בָרOֵ אֵת כׇּ ל־אֵֽ לֶּה שֶׁע; לוּ הE יּוֹם .who gave it his/her/their entire family, bring blessing and success to all the Torah rollers. After the reading the gesture is לִ כְ בוֹד הַ ; מּקוֹם ו&לִכְ בוֹד הַתּוֹרָה, [ ו& לִ כְ בוֹד הַ שַּׁ בָּת :On Shabbat] ,";", '::"#’* ;+@"— the works of his/her/their hands, with the privilege of going repeated at the place where ו&לִכְ בוֹד הָרֶֽגֶל. הEקּ; דוֹש בָּ רוּO הוּא יִשְׁמר אוֹתָם ו&אֶ ת־כׇּ ל־ ,up to Jerusalem for the festival together with all his/her/their ֹ the reading was concluded ,the Torah is rolled closed מִ שְׁפּ&חוֹתֵיהֶם , ו&יִשְׁלEח בּ&רָכָה ו&הַצְל;חָה בּ&כׇל־מַעֲשֵׂה .fellow Jews, and let us say: Amen and, holding the handles, the honoree recites the י&דֵיהֶם, ו& יִ זְ כּוּ לE עֲ לוֹת ל&רֶֽגֶל, עִם כׇּל־יִשְׂרָאֵל אֲ חֵ י הֶ ם .final b’rakhah ו&אַחְיוֹתֵיהֶם, ֹו&נאמַר אָמֵן.

326 שחרית ליום טוב · סדר קריאת התורה  ·   ·   326 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. Prayers for Healing K M. A Kaddish is recited here to mark מִ י ֶשׁבֵּרOַ לEחוֹלִ ים Mi Sheberakh: Prayer for Healing Mi she-berakh avoteinu m’kor the completion of the מִי שֶׁבֵּרOַ אֲ בוֹתֵ ֽ ינוּ אַבְרָהָם יִצְח;ק ֹו&יEעֲקב, ha-b’rakhaah l’imoteinu, May the one who blessed our ancestors Abraham, Isaac, and required reading of the May the Source of strength Jacob, Sarah, Rebecca, Rachel, and Leah, bring blessing and Torah; we now prepare ו& אִ מּוֹתֵ ֽ ינוּ שָׂרָה רִבְק;ה רָחֵל ו&לֵאָה, who blessed the ones healing to ______. May the Holy One mercifully restore for the reading of the before us haftarah, a reading taken הוּא י&בָרOֵ וִי רַ פֵּא אֶ ת־[הַחוֹלֶה\הַחוֹל;ה\הַ חוֹלִ ים] help us find the courage him/her/them to health and vigor, granting him/her/them (names of loved ones and friends may be added here) from the Prophets. So that to make our lives a blessing, spiritual and physical well-being, together with all others the person called to chant and let us say: Amen. the haftarah may also be ______בֶּן\בַּת ______who are ill, and may God grant strength to those who tend Mi she-berakh imoteinu m’kor on Shabbat: honored with some words הEקּ; דוֹשׁ בָּ רוּO הוּא יִ מּ;לֵא רַחֲמִ ים ha-b’rakhah la-avoteinu, to them. Though festivals are times [ Though from the Torah scroll itself, Bless those in need of Shabbat and festivals are times] to refrain from crying another reading, called the ע; ל; יו, ל&הַחֲ זִ יקוֹ וּ לְ רַ & פּאוֹתוֹ, ו&יִשְׁלEח לוֹ :For a male healing out, we yet hope and pray that healing is at hand. And let maftir or “concluding read- with r’fuah sh’leimah: ing,” is added. On festivals ע; לֶ ֽ י הָ , ל&הַחֲזִיק;הּ וּ לְ רַ פּ&אוֹתָהּ, ו&יִשְׁלEח ל;הּ :For a female the renewal of body, us say: Amen. the additional reading is עֲלֵיהֶם, ל&הַחֲזִיק;ם וּ לְ רַ פּ&אוֹתָם, ו&יִשְׁלEח ל;הֶם :the renewal of spirit, For a group from a second scroll. and let us say: Amen. )atzi Kaddish is recited before the maftir aliyah is called to the Torah. —*%::'% A#'%*!", I  N  !. Tractate Sofrim מ&הֵרָה ר&פוּאָה שׁ&לֵמָה מִ ן הַ שָּׁמַֽיִם, ר& פ וּ אַ ת הE נֶּֽפֶשׁ 5atzi Kaddish <%;%> ="#+#* *," Leader: (th–th century) in- structs that the Torah be וּרְפוּאַת הE גּוּף, בּ& תוֹO שׁ&אָר הַ חוֹלִ ים, ו&חַזֵּק אֶת י&דֵי Moses’ Prayer May God’s great name be exalted and hallowed throughout lifted, that three columns הָ עוֹס&קִ ים בּ&צׇרְכֵיהֶם, [ ַשׁבָּת הִ יא ו& :on Shabbat] יוֹם טוֹב ,When Moses’ sister, Miriam was struck with leprosy, Moses the created world, as is God’s wish. May God’s sovereignty of text be unrolled, and -that the writing be dis הוּא מִ לִּזְ עוֹק וּרְפוּאָה ק&רוֹבָה ל; בוֹא, הַשְׁתָּא בַּעֲג;ל;א prayed a short five-word soon be established, in your lifetime and in your days, and in prayer, the brevity and the played to the entire congre- gation (:). In Sephardic וּבִזְמַן ק;רִ יב, ֹו&נאמַר אָ מֵ ן. .staccato rhythm communi- the days of all the house of Israel. And we say: Amen cating the concern and the practice this is done before pain that Moses felt on his Congregation and Leader: )atzi Kaddish is recited before the maftir aliyah is called to the Torah. the Torah reading begins; in Ashkenazic services the חֲצִי קE דִּישׁ !sister’s behalf. May God’s great name be acknowledged forever and ever Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya. Torah is lifted here upon אֵל נ;א ר&פָא נ;א Leader: the conclusion of the ל; הּ \ לוֹ \ ל;הֶם. ,reading. Out of respect 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, :Leader God, please heal the congregation remains standing while the Torah is ו&יEמְ לִ יO מEלְכוּ תֵ הּ &בּ חE ֵיּיכוֹן וּבְיוֹ מֵ יכוֹן וּ בְ חE יֵּי ׇ ד&כל־ ֵ בּית her/him/them. May the name of the Holy One be acknowledged and El na r’fa na lah/lo/lahem. wrapped—a ceremony that יִ שְׂרָאֵל, ַ בּעֲ ג; ל; א וּבִזְמַן ק;רִ יב, ו&אִמְרוּ אָמֵן. ,cele brated, lauded and worshipped, exalted and honored — based on ,?!:%#< B2:B5 extolled and acclaimed—though God, who is blessed, imitates the practice with Congregation and Leader: royalty. b’rikh hu, is beyond all acknowledgment and praise, or any וְזֹאת    !! י2 הֵ א 2שׁ מֵ הּ רַ בָּא מ2בָרַ= ל2 עָ לַ ם וּלְעָל2מֵי עָ 2 ל מP 5יּא. expressions of gratitude or consolation ever spoken in the -This sentence em . הַ ּת ֹורָה :Leader world. And we say: Amen. phasizes both the Torah’s Mosaic authorship and also יִ תְ בָּרOַ & ויִ ְשׁ ַתּבַּח ו&יִתְפָּאַר ו&יִתְרוֹמַם ו&יִתְנEשֵּׂא ו& יִ תְ הַ דַּר -divine revelation. The litur ו&יִתְעַלֶּה ו& יִ תְ הַ לּE ל &שׁ מֵ הּ & דּקֻ דְ ָשׁא, בּ2רִ י= הוּא, Lifting the Torah gists combined two biblical verses, Deuteronomy : ל&עֵֽלָּא מִ ן ׇ כּל־ ִ בּרְ כָ תָ א ו& שִׁירָתָא ֻתּ ְשׁבּ&חָתָא :Each time the Torah is lifted, we say and Numbers :, to create .this sentence ו&נֶחָמָתָא דַּאֲמִ ירָן בּ&ע;ל&מָא, ו& אִמְרוּ אָמֵן. ,This is the Torah, God’s word by Moses’ hand which Moses set before the people Israel. When reciting this pas- sage, some people hold up הE גְ בָּהַת הַ תּוֹרָה V’zot ha-torah asher sam mosheh lifnei b’nei yisrael al pi Adonai b’yad mosheh. or kiss the tzitzit of their Each time the Torah is lifted, we say: tallit, to affirm their own active fulfillment of the .Torah ֹו2זאת הַ תּוֹ רָ ה אֲ שֶׁר שָׂם מֹשֶׁה לִ פְ נֵ י בּ2נֵי יִ שְׂרָאֵל, עַ ל פִּי יהוה 2 בּיP ד מֹשֶׁה.

327 שחרית ליום טוב · סדר קריאת התורה  ·   ·   327 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. The Prophets "&O!&%&". The Hebrew Bible is composed of three בּ&רָכָה לִפְנֵי הַהַפְטָרָה B’rakhah Before the Haftarah “In attacking the evils of Barukh atah A2'0!*, our God, sovereign of time and space, divisions, in descending :order of revelation בָּ רוּ= אַתָּה יהוה אֱ @הֵ ֽינוּ מֶֽלOֶ הָעוֹל;ם, a complex and decadent ,) the Five Books of Moses) אֲשֶׁר בָּחַר בִּנְבִ יאִ ים טוֹבִ ים, ,civilization, the prophets who chose worthy prophets and was pleased by their words were convinced that they spoken in faithfulness. known as the Torah; were not innovators, but ) the Prophets, both) ו&רָצָה ב& דִ בְ רֵ י הֶ ם הE נֶּאֱמָרִ ים בֶּאֱמֶת. Barukh atah A2'0!*, who has chosen the Torah, Your servant rather restorers of the the historical books from Joshua through Kings and בָּ רוּO אַתָּה יהוה, הַבּוֹחֵר בַּתּוֹרָה וּבְמֹשֶׁה עַבְ דּוֹ pristine tradition of Israel, Moses, Your people Israel, and the prophets of truth and which had fallen upon evil justice. the three major and twelve וּ בְ ִ י שְׂ רָ אֵ ל עַ מּוֹ וּבִנְבִיאֵי הָאֱמֶת ו;צֶֽדֶק. -days,” writes Robert Gor minor prophets; and dis. He reminds us that it () the Writings, including was the memory of Egypt Psalms, the Five Megil- and of the wandering in B’rakhot After the Haftarah lot, Job, Proverbs, Daniel, בּ&רָ כוֹת ל&אַחַר הַהַפְטָרָה -the desert that were criti and the late historical cal signposts of prophetic Barukh atah A2'0!*, our God, sovereign of time and space, ,works of Ezra, Nehemiah בָּ רוּ= אַתָּה יהוה אֱ @הֵ ֽינוּ מֶֽלOֶ הָעוֹל;ם, צוּר כׇּ ל־הָ עוֹל;מִ ים, thinking. These “two great eternal protector, righteous in all generations, the faithful and Chronicles. On every experiences had come to Shabbat and festival we צַדִּ יק בּ&כׇ ל־הַ דּוֹרוֹת, הָ אֵ ל הE נֶּאֱמָן הָאוֹמֵר ֹו&עשֶׂה, הַמ&דַבֵּר God who fulfills what is promised, who accomplishes what is the Hebrews at the very read both from the Torah וּמְקEיֵּם, שֶׁ כׇּ ל־דּ& בָר; יו אֱמֶת ו;צֶֽדֶק. נֶאֱמָן אַתָּה הוּא יהוה ,inception of their history. spoken, whose every word is true and just. Faithful are You and from the prophets. As time passed by they A*+,"', and Your words are trustworthy; not one of Your The latter reading is called אֱ @הֵ ֽינוּ, ו&נֶאֱמ; נִ ים דּ& בָרֶ ֽ י0, ו&דָבָר אֶחָד מִדּ& בָרֶ ֽ י0 אָ חוֹר @א would have receded in the words will prove empty, for You are a faithful and compassion- the haftarah, meaning “the national consciousness -closing,” and it usually com י; שׁוּב רֵיק;ם, כִּי אֵל מֶֽלOֶ נֶאֱמָן ו&רַחֲמָן אָֽתָּה. and ultimately been for- ate sovereign. Barukh atah A2'0!*, God who faithfully fulfills plements themes in the בָּ רוּO אַתָּה יהוה, הָ אֵ ל הE נֶּאֱמָן בּ&כׇ ל־דּ& בָר; יו. .gotten. That they have not all Your words day’s Torah reading. During become vague memories festivals we also read one was basically the achieve- Show compassion to Zion, our true home, and speedily, in of the Five Megillot, taken רַחֵם עEל צִ יּוֹן כִּי הִ יא בֵּ ית חE יֵּ ֽינוּ, ו&לEעֲלֽוּבַת נֶֽפֶשׁ תּ וֹ שִׁ ֽ י עַ ment of the prophets and our time, bring deliverance to those sad in spirit. Barukh atah from the Writings. בִּמְהֵרָה ב& י;מֵ ֽ ינוּ. בָּ רוּO אַתָּה יהוה, & משַׂ ֵ ֽ מּחַ צִ יּוֹן בּ& ב; נֶ ֽ י הָ . ”.their disciples -“The experience of A2'0!*, who makes Zion happy with her children. שַׂמּ2חֵ ֽ נוּ, יהוה אֱ @הֵ ֽינוּ בּ&אֵ לִיּ;ֽהוּ הE נּ;בִ יא עַבְדּ0ֶֽ וּבְמE לְ כוּת common enslavement and liberation of the Hebrew Make us joyful, A*+,"' our God, with Elijah the prophet, בֵּ ית דּ;וִד מ&שִׁיח0ֶֽ, בִּמְהֵרָה ֹי;בא ו&י;גֵל לִבֵּ ֽנוּ. עEל כִּסְ אוֹ @א —tribes created a sense of Your servant, and with the kingdom of David, Your anointed יֵֽשֶׁב ז;ר ו& @א יִנְחֲ לוּ עוֹד אֲחֵרִ ים אֶ ת־כּ& בוֹדוֹ, כִּי ב&שֵׁם the solidarity of Israel. may he soon come, making our hearts rejoice. May no stranger But that was not all. Ever sit on his throne and may no other inherit his glory, for You קׇדְשׁ&0 ִ נ שְׁ בַּ ֽ עְ תָּ לּוֹ שֶׁ לֹּא יִכְבֶּה נֵ רוֹ ל&עוֹל;ם ו;עֶד. -afterward, Hebrew tradi tion recalled the period of have promised him, by Your holy name, that his light shall בָּ רוּO אַתָּה יהוה, מ;גֵן דּ;וִד. .humiliation and su8ering never be extinguished. Barukh atah A2'0!*, Shield of David in Egypt, and utilized it to continued continued develop in the Hebrews a sense of community with the downtrodden and the oppressed.” -Gordis argues further that the desert period was seen as a time of primitive democracy, where all shared equally, where there was no class structure, and where all depended on each other. The prophets were “contemporaries of an advanced and often corrupt culture, they recalled the simple laws of justice, freedom, and equality by which their nomadic ancestors had lived and declared those days to have been the most glorious. ‘I account to your favor the devotion of your youth, your love as a bride—how you followed Me in the wilderness, in a land not sown’” (Jeremiah 2:2). In the perspective of the prophets, Israel’s history provided moral instruction.

328 שחרית ליום טוב · סדר קריאת התורה  ·   ·   328 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. On Festivals (including the Shabbat of )ol Ha-mo·ed Sukkot) we conclude: On Festivals (including the Shabbat of )ol Ha-mo·ed Sukkot) we conclude: O)+&I J’%&M"&" &O!#% !"# For all this we thank You and praise You, A*+,"' our God: for "&O!&%&". On the Shabbat during the intermediate עַ ל הַ תּוֹרָה ו&עEל הָ עֲ בוֹדָה ו&עEל הE נּ&בִ יאִ ים ו&עEל יוֹם the Torah, for the ability to worship, for the prophets, for this days of Pesa! we conclude הַ שַּׁ בָּת הE זֶּה ו&עEל יוֹם :On Shabbat day of the b’rakhot after the haftarah with the regular חEג הַ מַּ צּוֹת הE זֶּה :'On Pesa On Shabbat: Shabbat, and of Shabbat b’rakhah, but on On Shavuot: the Shabbat during the חEג הַ שָּׁ בֻ עוֹת הE זֶּה On Pesa': the Festival of Matzot -intermediate days of Suk חEג הַ סֻּ כּוֹת הE זֶּה :On Shavuot: the Festival of Shavuot On Sukkot kot we conclude with the On Sukkot: b’rakhah for festivals. It is הַשּׁ&מִינִי, חEג הָעֲצֶֽרֶת הE זֶּה, :the Festival of Sukkot On Sh’mini Atzeret and Sim'at Torah On Sh’mini Atzeret and Sim'at Torah: the Festival unclear why this tradition developed. Perhaps it is ֶ שׁנּ;תַֽ ָתּ לָּֽנוּ יהוה אֱ @ הֵ ינוּ [לִקְדֻשָּׁה ו&לִמְנוּחָה, :of Sh’mini Atzeret [on Shabbat add- a continuation of the biblical tradition, which ל& ָשׂשׂוֹן וּ לְ שִׂמְחָה ל& כָ בוֹד וּלְתִפְאָֽרֶת. that You have given us, A*+,"' our God, [on Shabbat add: for holiness and rest,] for joy and gladness, for honor and glory. gave greater importance to the celebation of Sukkot; for example, considerably עE ל הַ ֹכּל יהוה אֱ@הֵֽינוּ אֲנEֽחְנוּ מוֹדִ ים ל;O, וּמְבָר&כִים אוֹתMay Your name be blessed by all that is living, always and for- .Oָ more sacrifices were offered יִ תְ ָ בּרַ O ִ שׁמְ 0 & בּפִ י ׇ כּל־חEי תָּמִ יד ל& עוֹל;ם ו;עֶד. בָּרוּO אַ תָּה .ever, and may Your promise prove true and everlasting Barukh atah A2'0!*, who makes [on Shabbat add: Shabbat and] on Sukkot than on Pesa!. -Many commentators re יהוה, מ& קE ֵדּשׁ [ הַ שַּׁ בָּת ו& :On Shabbat add] יִ שְׂרָאֵל ו& הE זּ&מE נִּ ים. Israel and the festivals holy. mark that, in a similar vein, On Shabbat of )ol Ha-mo·ed Pesa' we conclude: on the intermediate days of Pesa! we recite a Partial עַ ל הַ תּוֹרָה ו&עEל הָ עֲ בוֹדָה ו&עEל הE נּ&בִ יאִ ים ו&עEל יוֹם הַ שַּׁ בָּת :On Shabbat of )ol Ha-mo·ed Pesa' we conclude For all this we thank You and praise You, A*+,"' our God: for Hallel, but on Sukkot the .whole Hallel is recited הE ֶזּה ֶ שׁנּ;תַֽ ָתּ לָּֽנוּ יהוה אֱ @ הֵ ינוּ לִקְדֻשָּׁה ו&לִמְנוּחָה, ל& כָ בוֹד the Torah, for the ability to worship, for the prophets, for the וּלְתִפְאָֽרֶת. עE ל הַ ֹכּל יהוה אֱ@הֵֽינוּ אֲנEֽחְנוּ מוֹדִ ים ל;Shabbat that You have given us, A*+,"' our God, for holiness ,O וּמְבָר&כִים אוֹתOָ. יִ תְ ָ בּרַ O ִ שׁמְ 0 & בּפִ י ׇ כּל־חEי תָּמִ יד ל& עוֹ ל; ם and rest, for honor and glory. May Your name be blessed by all ו;עֶד. בָּרוּO אַ תָּה יהוה, מ& קE ֵדּשׁ הַ שַּׁ ָבּת. that is living, always and forever, and may Your promise prove true and everlasting. Some communities recite A Prayer for Our Country and Barukh atah A2'0!*, who makes Shabbat holy. A Prayer for the State of Israel; see pages  and . On Shabbat, some communities recite Y’kum Purkan; see page . Some communities recite A Prayer for Our Country and A Prayer for the State of Israel; see pages  and . On Shabbat, some communites recite Y’kum Purkan; see page .

329 שחרית ליום טוב · סדר קריאת התורה  ·   ·   329 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. ! !. The Torah service became י*קוּם פֻּרְק"ן מִן שׁ+מ(יּ3א, חִנּ3א ְו+חִסדָּא ו+רַחֲמֵי ו+ח(יֵּי אֲרִיכֵי An Alternate Prayer A Prayer for the Congregation -an occasion for express וּמְזוֹנֵי ר+וִיחֵי ו+סִיּ(עְתָּא דִשְׁמ(יּ3א, וּבַרְ יוּת גּוּפָא וּנְהוֹרָא for the Community May heaven bestow deliverance on this holy congregation, the May the one who blessed adults and their children: may kindness, love, and compassion, ing communal concerns. Y’kum Purkan is written מַע(לְי3א, ז(רְעָא ח(יּ3א ו+ק(יּ3מָא, ז(רְעָא דִּי ל3א יִפְסֻק, ו+דִי ,our ancestors Abraham in Aramaic, the common ל3א יִבְטֻל, מִפִּתְגּ3מֵי אוֹר(יְתָא, ל+כׇל־ק+ה3ל3א (קדִּישָׁא הָדֵ ין, ,Isaac, and Jacob, Sarah, a long life, abundant provision, and sustenance from heaven Rebecca, Rachel and Leah, bodily health, and spiritual enlightenment be their lot. May language of Jewish com- munities of the Eastern רַבְר+ב(יּ3א עִם ז+עֵר(יּ3א. מ(לְכָּא ד+ע3ל+מָא י+בָרJֵ י3ת+ כוֹן, י(פִּ ישׁ bless this holy congrega- their children thrive, never ceasing to speak words of Torah tion, men and women, Mediterranean and Babylo- nia during much of the 1st ח( יֵּ יכוֹן, ו+י(סְגֵּא יוֹמֵ יכוֹן ו+יִתֵּן אַרְכָא לִשְׁ נֵ יכוֹן, ו+תִתְ פָּר+ קוּן sons and daughters, and all nor ever neglecting them. May the sovereign of the universe millennium. It originated ו+תִשְׁתֵּ ז+ בוּן, מִן כׇּל־ע3ק3א, וּמִן כׇּ ל־מַרְ עִ ין בִּ ישִׁ ין. that is ours. May it be Your bless you, accord you a full life, add to your days, and grant you will to bless us, to hear a long life. May you be freed of all distress and di!cult cir- in Babylonia and the text has evolved over time. It מָרָן דִּי בִשְׁמ(יּ3א י+הֵא ְב+סַע+ דּכוֹן, כׇּל־ז+מַן ִו+עדָּן, ,our voices raised in prayer and to protect us from cumstance, now and always. May the master in heaven sustain petitions God on behalf of -the local synagogue com ֹו+נאמַ ר׃ אָמֵן. .any trouble and di!culty. you at all times and seasons, and let us say: Amen Spread over us the divine munity, and is followed by canopy of peace and plant a Hebrew prayer (Mi She- .berakh) of similar purpose מִי ֶשׁבֵּרַ, אֲ בוֹתֵ ֽ ינוּ אַבְרָהָם יִצְח3ק ֹו+י(עֲקב, ו+אִ מּוֹתֵ ֽ ינוּ within us love and unity, A Prayer for Those Who Serve the Community peace and friendship; May the one who blessed our ancestors, Abraham, Isaac, and The first prayer expresses the hope that all may enjoy שָׂרָה רִבְק3ה רָחֵל ו+לֵאָה, הוּא י+בָרJֵ אֶת כׇּל־ה(קּ3ה3ל .banish all hate among us long, prosperous lives; the ה(קּ3 דוֹשׁ ה(זֶּה, עִם כׇּ ל־ק+ הִ לּוֹת ֹה(קּֽדֶשׁ, הֵם וּמִשְׁפּ+חוֹתֵיהֶם May the words of Torah be Jacob, Sarah, Rebecca, Rachel, and Leah, bless this entire fulfilled: “Do not wrong congregation, together with all other holy congregations: second singles out those who give of their means ֹו+כל אֲשֶׁר ל3הֶם, וּמִי שֶׁמּ+ י(חֲדִ ים בָּתֵּי כ+נֵסִ יּוֹת לִתְפִלָּה, one another, but fear your they, their families, and all that is theirs; along with those God . . . that you may dwell and time to support Jewish communal institutions and וּמִי שֶׁ בָּאִ ים בּ+תוֹכָם ל+הִתְפַּלֵּל, וּמִי שֶׁנּוֹת+ נִ ים נֵר ל(מָּ אוֹר upon the land securely” who devote themselves to establish synagogues for prayer, as .needy individuals ו+י(ֽיִן ִל+קדּוּשׁ ְוּלְהַבדּ3ל3ה, וּפַת ל3 אוֹר+חִ ים ו+לֶֽחֶם ל3ר+ עֵבִ ים -Leviticus "#:$%–$&). And well as those who enter them to pray, and those who pro) so may it be Your will, and vide for their maintenance, wine for Kiddush and Havdalah, וּצְד3ק3ה ל3עֲ נִיִּ ים וּמִכְסֶה ל+ח( יִּ ים בָּר+ חוֹב, ו+כׇל־מִי .let us say: Amen food for guests, bread for the hungry, tzedakah for the poor, ◀ שֶׁ עוֹס+קִ ים בּ+צׇרְכֵי צִ בּוּר וּבְבִנְי(ן אֶֽרֶץ יִשְׂרָאֵל בֶּאֱמוּנ3ה. and shelter for the homeless; and all who faithfully devote Community ▶ ה(קּ3 דוֹשׁ בָּ רוּJ הוּא י+שַׁלֵּם שׂ+כָרָם, ו+ י3סִ יר מֵהֶם כׇּל־מַחֲל3ה, The individual . . . and themselves to the needs of this community and the Land of ו+יִרְפָּא ל+כׇל־גּוּפָם, ו+יִסְל(ח ל+כׇל־עZֲנ3ם, ו+יִשְׁל(ח בּ+רָכָה group must learn to over- Israel. May the Holy One reward them, remove sickness from come those tenden- them, heal them, and forgive their sins. May God bless them ו+הַצְל3חָה בּ+כׇל־מַעֲשֵׂה י+דֵיהֶם, עִם כׇּל־יִשְׂרָאֵל אֲחֵיהֶם cies toward selfishness and antagonism, and by making all their worthy endeavors prosper, as well as those ו+אַחֲיוֹתֵיהֶם, ֹו+נאמַר אָמֵן. re-orient their minds to of the entire people Israel, their brothers and sisters. And let see life not as a hunt for us say: Amen. pleasure, but as an engage- ment for service; not as a race involving victories and defeat, but as a pursuit of goals that transcend the interests of single nations and generations. —'()*+ ,*-./'+0/*-

176 שחרית לשבת · סדר קריאת התורה  ·   ·   176 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. Alternative Prayer for -./01. 23. 451 .1617/8 Concerns .1/4936.! 32 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+י3ד+] ֶ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, ה( 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+ל3אכָה. + בּכׇ ל־ +תּחוּשָׁה, (נ ִ כּיר ו+נֵדַע אֶ ת־הוֹד י+צִירָת+]. wherewithal to fulfill its ceive the glory of Your works. Fill us with Your goodness, that calling to justice, liberty, we may attest to Your great deeds. Strengthen us to become service. This prayer, written by Daniel Nevins, expresses ַשׂבּ+עֵֽנוּ ִמטּוּבֶֽ] ֶשׁנִּהְיֶה עֵדִ ים ֹל+גֽדֶל ֲמַע ֶֽשׂי]. ַח + זּקֵ נוּ .and equality the hope that by ceasing to לִ הְ יוֹת ִעמּ+] שׁוּתָ פִ ים נֶאֱמ3 נִ ים, ִלשְׁמוֹר ע(ל עוֹל3מ+] 3May each of us fulfill our Your faithful partners, preserving the world for the sake of responsibilities of citizen- future generations. ▶ A1(-2* 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+פ3 נֶ ֽי] 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 ^הֵֽינוּ וֵא^הֵי אֲבוֹתֵֽינוּ ִו+אמּוֹתֵֽינוּ, ֶשׁתּ+בָרJֵ אֶ ת־עוֹל3מ+] .scious of the extraordinary our day, as You have done from the beginning of time blessing of freedom, ever awareness of the need to be responsible caretakers of בּ+י3מֵֽינוּ כִּימֵי קֶֽדֶם. mindful of our duties to one another. Bless those A Prayer for Our Country the natural world. who volunteer to labor on .  3 !- תּ ִ+פלָּה ִלשְׁלוֹם ַהמּ+דִינ3ה 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 Aהֵֽינוּ וֵאAהֵי אֲבוֹתֵֽינוּ ו*אִמּוֹתֵֽינוּ, ק(בֵּל נ3א 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 וּמֶמְשׁ(לְתָּהּ. הָרֵק אֶת־בִּרְכָת+] .and fulfill their dreams 3May our judges, elected leaders, its judges, o!cers, and o!cials, who faithfully devote the welfare of the govern- ment. Secure governments ע(ל הָאָֽרֶץ ֹה(זּאת, ע(ל תּ וֹ שָׁ בֶ ֽ י הָ , ע(ל ֹראשָׁהּ, שׁ וֹ פ+ טֶ ֽ י הָ , leaders, and all who hold themselves to the needs of the public. Help them understand were seen as providing public o!ce exercise their the rules of justice You have decreed, so that peace and secu- -safety for the Jewish com וּ פְ קִ י דֶ ֽ י הָ הָ עוֹס+קִ ים בּ+צׇרְכֵי צִ בּוּר בֶּאֱמוּנ3ה. הֲבִינֵם -responsibilities with wis munity, and a biblical מִשְׁפּ+טֵי צִדְקֶֽ] ל+מַֽעַן ^א י3סֽ וּרוּ מֵאַרְ צֵ ֽנוּ שׁ3 לוֹם ו+שׁ(לְו3ה, .dom, fairness, and justice rity, happiness and freedom, will never depart from our land for all. Fill them with love warrant for such prayers was found in Jeremiah’s ֹאֽשֶׁר ֹו3חֽפֶשׁ כׇּ ל־ה( יּ3מִ ים. and kindness, and bless A1(-2*, God whose spirit is in all creatures, we pray that them that they may walk Your spirit be awakened within all the inhabitants of our land. instruction to Israel to “seek the welfare of the city אָֽנּ3א יהוה, אֱ^הֵי הָ רוּחוֹת ל+כׇל־בָּשָׂר, שׁ+ל(ח רוּחֲ] ע(ל .with integrity on the paths Uproot from our hearts hatred and malice, jealousy and strife of peace and righteous- to which I have exiled you and pray to Adonai on its כׇּל־תּוֹשָׁבֵי אַרְ צֵ ֽנוּ. ֹעֲקר מִ לִּבֵּ ֽנוּ שִׂנְאָה ו+אֵיבָה, קִנְאָה ness. Plant love and companionship, peace and friendship, among 3Creator and protec- the many peoples and faiths who dwell in our nation. Grant us behalf; for in its prosperity .(you shall prosper” (: ו+תַחֲ רוּת, ו+טַע בֵּ ין בּ+נֵי הָאֻ מּוֹת ו+הָאֱ מוּנוֹת הַ שּׁוֹנוֹת tor of all, watch over our the knowledge to judge justly, the wisdom to act with compas- Early versions of this prayer הַ שּׁוֹכ+נִ ים בָּהּ אַהֲבָה ו+אַחֲו3ה, שׁ3 לוֹם ו+רֵ עוּת. כִּי עַד צֶֽדֶק armed forces and all those entrusted with our safety, sion, and the understanding and courage to root out poverty referred to God as “the one who gives dominion י3 שׁוּב מִשְׁפָּט בּ+בָתֵי דִ ינֵ ֽנוּ, ו+חׇ נֵּ ֽנוּ מֵאִתּ+] דֵעָה ֹלִשְׁפּט .as they daily put their lives from our land to kings” and reflected בּ+צֶֽדֶק וּבְבִינ3ה, ֹלִפְעל בּ+חֶֽסֶד וּבְרַחֲמִ ים, בּ+שֵֽׂכֶל טוֹב at risk to protect us and our freedoms. Be with May it be Your will that our land be a blessing to all who dwell the anxiety that Jews felt as a beleaguered minority. ֹוּבְאֽמֶץ לֵב, ל(עֲ קוֹר עֲ נִ יּוּת מֵאַרְ צֵ ֽנוּ. them in times of danger; on earth, and may You cause all peoples to dwell in friendship give them courage to act The text here is based on a prayer composed in the וּבְכֵן י+הִי רָ צוֹן מִ לּ+פ3 נֶ ֽי] שֶׁתּ+הִי אַרְ צֵ ֽנוּ בּ+רָכָה ל+כׇל־יוֹשׁ+בֵי :with honor and dignity, as and freedom. Speedily fulfill the vision of Your prophets well as insight to do what “Nation shall not lift up sword against nation, neither shall s by Professor Louis Ginzberg, which transforms תֵבֵל, ו+תַשְׁרֶה בֵינֵיהֶם רֵ עוּת ו+חֵ רוּת, ו+ק(יֵּם בִּמְהֵרָה is right in Your eyes. they learn war anymore.” “For all of them, from the least of 3Fill us all with the gifts what had formerly been -A Prayer for the Govern“ חֲ זוֹן נ+בִיאֶ ֽ י]׃ ^א יִשָּׂא גוֹי אֶל גּוֹי חֶֽרֶב ו+ ^א יִלְמ+ דוּ עוֹד .of love and courage, that them to the greatest, shall know Me.” And let us say: Amen ment” into “A Prayer for מִלְחָמָה. ו+נֶאֱמַ ר׃ כִּי כוּלָּם יֵד+ עוּ אוֹתִי ל+מִקּ+ט(נּ3ם ו+עַד we may create a world that reflects Your glory. May we each respond to the charge Our Country” and for its people, the source of גּ+דוֹל3ם. ֹו+נאמַר אָמֵן. —of Your prophet, “For what does Adonai demand of You but to act justly, to love kindness, and to walk humbly with authority in a democracy. Your God” (Micah 4:&). May the one who brings peace on Whereas earlier prayers asked that the monarch be compassionate to the Jewish people, this prayer expresses high bring peace and prosperity to our world and keep us the hope that the leaders of the country will be fair and just to all, helping to bring the world closer to a vision in safety. And let us say: Amen. of peace and justice. The prayer ends with two prophetic verses: Isaiah : (“Nation shall not lift up sword...”) and Jeremiah : (“For all of them . . .”).

177 שחרית לשבת · סדר קריאת התורה  ·   ·   177 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. A Prayer for the !"#$%" &'" ()% *(#(% '& -Upon Israel’s inde .,%#"*+ תּ ִ:פלָּה ִלשְׁלוֹם מ:דִינ$ת ִ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, בָּרJֵ אֶת־מ:דִינ$ת people Israel: Bless the State of Israel, [that it may be] the ִרבּוֹנוֹ שֶׁל עוֹל'ם, $קבֵּל for the well-being of the נ'א בּ:רַחֲמִ ים וּבְרָצוֹן יִשְׂרָאֵל [שֶׁתּ:הֵא] רֵ אשִׁ ית צ:מִיחַת גּ:אֻ לָּתֵ ֽ נוּ. ה'גֵן ע' לֶ ֽ י הָ beginning of our redemption. Shield it with Your love; spread new state. This one was אֶת־ תּ:פִלּוֹתֵֽינוּ בּ:עַד composed by Israel’s chief בּ:אֶבְרַת ְחַסדּLֶֽ ֹוּפְרשׂ ע' לֶ ֽ י הָ סֻכַּת שׁ:לוֹמLֶֽ, וּשְׁל$ח אוֹר:over it the shelter of Your peace. Guide its leaders and advi- L rabbis and was then slightly מ:דִינ$ת ִישְׂרָאֵל. edited by the writer ו$אֲמִתּ:L ל: רָ א שֶׁ ֽ י הָ שָׂ רֶ ֽ י הָ ו: י וֹ עֲ צֶ ֽ י הָ , ו:ת$קּ:נֵם בּ:עֵצָה טוֹבָה Sovereign of the universe, sors with Your light and Your truth. Help them with Your .S.Y. Agnon מִ לּ:פ' נֶ ֽיL. ח$זֵּק אֶת־י:דֵי מ:גִנֵּי אֶֽרֶץ קׇדְ שֵׁ ֽ נוּ, ו:ה$נְחִילֵם 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 %. $#- )+ )#() אֱ Gהֵ ֽינוּ י:שׁוּעָה, ו$עֲטֶֽרֶת 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 י5הִי רָ צוֹן מִ לּ:פ' נֶ ֽיL יהוה אֱ Gהֵ ֽינוּ וֵאGהֵי 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. #azeik 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 # !"#$%" &'" !%#/%. ,Rabbi Nathan Sternharz ו:תַשְׁ כִּ ין שׁ' לוֹם בָּעוֹל'ם, .the fortitude to keep ever ba-aretz v’sim"at olam l’yosh’veha, v’nomar: amen before us those ideals upon a student of the #asidic master Na"man of Bratzlav ו: Gא יִשָּׂא גוֹי אֶל גּוֹי חֶֽרֶב ו: Gא יִלְמ: דוּ עוֹד מִלְחָמָה. which the State of Israel was founded. Grant cour- A Prayer for Peace (–, Ukraine), age, wisdom, and strength recorded this prayer. The י$כִּֽ ירוּ ו:יֵד: עוּ כּ[ל־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 וּמַחGֲֽקֶת, .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: Gא בִּשְׁבִ יל שִׂנְאָה ו:קִנְאָה ו:קִ נְ תּוּר וּשְׁפִ יכוּת דָּמִ ים. those on whose shoulders 0    ר$ק בָּ ֽאנוּ ל'עוֹל'ם כּ:דֵי ל:הַ כִּ יר אוֹת:L, תִּתְבָּרJַ ל'נֶֽצַח. .Israel’s safety depends and and the human family will not again know war .Isaiah : .ל ֹא 0 ׂיִשָא ֹגוי defend them from all harm. For all who live on earth shall realize Spread over Israel and all ּוְנָתַתִֽי we have not come into being to hate or to destroy. +    וּבְכֵן תּ:רַחֵם ע' לֵ ֽינוּ וִיקֻיּ$ם 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 ,   - ּוְיִגַל כַּמ7ּ ֽ יִ ם   ו:הִשְׁבַּתִּֽי ח$יּ'ה רָעָה מִן הָאָֽרֶץ ו:חֶֽרֶב Gא ֹתַעֲבר בּ:אַרְצ:כֶם. .fulfilled: “Nation shall not with the power of compassion .Amos : . ׁמִש ְּפָט ,lift up sword against nation ו:יִגּ$ל כַּמַּֽיִם מִשְׁפָּט, וּצְד'ק'ה כּ:נ$ֽח$ל אֵיתָן. :neither shall they learn war Fulfill the promise conveyed in Scripture כִּי ְמָלאָה ()"#% %() ,,+& ,anymore” (Isaiah !:"). I will bring peace to the land .Isaiah : .הָא<ֽרֶץ כִּי מ'ל:אָה הָאָֽרֶץ דֵּעָה אֶ ת־יהוה כַּמַּֽיִם ל$יּ'ם מ: כַסִּ ים. .G and you shall lie down and no one shall terrify youא יִשָּׂא גוֹי אֶל גּוֹי חֶֽרֶב I will rid the land of vicious beasts ו: Gא ִ 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  ·   ·   178 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. יזכור Yizkor

)% #%-!44 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 וE תֵּדָעֵֽהוּ, 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 אֱ נוֹשׁ וE & תּחַ שּׁ& בֵֽהוּ. Some of us recall brothers and sisters, who matured together by the festival add to our אָדָם לE הֶ ֽ בֶ ל דָּמָה, 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 & כּצֵ ל 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;בֵֽשׁ. .trust that enriched our lives. Their memory is always with us may be disquieting. What- ever our circumstances, as ִ ל מְ נוֹת י;מֵֽ ינוּ ֵכּן הוֹדַע Many of us recall relatives who knew us, teachers who a8ected 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 a9rm 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 ). N    The verses in this .מָה אָדָם passage come from Psalms :–, :, and :. N %. A prayer writ- ten by Mordecai M. Kaplan, Eugene Kohn, and Ira Eisen- stein, and adapted here.

330 שחרית ליום טוב · יזכור  ·   ·  330 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. %*2 '1 1'0 %. 02%2!..'- #%,1!& $. ִשׁוִּֽיתִי יהוה ל& נֶ גְ דִּי תָמִ יד, .But my father, before he died, commanded me not to die כִּי מִ ימִ י נִ י בּEל אֶ מּוֹט. .Never to stop breathing ל; כֵ ן ָ שׂמַ ח לִ ִבּי וE ; ֽ יּגֶ ל &כּבוֹ דִ י, Only to seem silent, while my soul secretly continues to be sus- .pended in the ether אַ ף &בּ ָ שׂרִ י יִ ְ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 :– ------—#'@C" !'#'"!

! "%#+'0!4 .%2*1!1*'0 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  ·   ·  331 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. On Sh’mini Atzeret ב One generation passes, another comes, A Man Doesn’t Have Time but the earth remains the same forever. No person has authority over the wind to halt the wind A man doesn’t have time in his life and no one has authority over the day of death. to have time for everything. A person does not know what will be, He doesn’t have seasons enough to have for who might tell you what will happen. a season for every purpose. Ecclesiastes Everything has a time and place under heaven. was wrong about that. ------—%((>%<'"<;%< (Kohelet) A man needs to love and to hate at the same moment, to laugh and cry with the same eyes, ,with the same hands to throw stones and to gather them א We leave the For now I live to make love in war and war in love. in the roughest weave fragile sukkah, And to hate and forgive and remember and forget, of splintered branches, open to the chill, to arrange and confuse, to eat and to digest broken spaces. to a strong wind. what history Wistful, With time takes years and years to do. God says stop awhile, the weave stay with me one more day, A man doesn’t have time. softens just one more day. When he loses he seeks, when he finds and settles upon me, he forgets, when he forgets he loves, when he loves In the deepest shadows its fine hand, he begins to forget. I whisper to you, a tallit, so no one can hear, shelters my soul. And his soul is seasoned, his soul love, I weave you in, is very professional. stay with me one more day, my holiday guest, Only his body remains forever just one more day. who once was part of me an amateur. It tries and it misses, and I of you. gets muddled, doesn’t learn a thing, The branches and leaves drunk and blind in its pleasures were easily cut It is night when I search and in its pains. from their nourishing soil. the dark sky We tossed them up for a glimmer, a hint He will die as figs die in autumn, and they landed, of your soul. shriveled and full of himself and sweet, a rough open weave the leaves growing dry on the ground, I yearn to see it among settling in, the bare branches already pointing to the place the holy and the pure, a festooned roof where there’s time for everything. and I let you go and stray open spaces. —)%=?*"= "!'(="' in the vast, (translated by Chana Bloch) unbroken beauty. ------—>'>>) C"?A!",

334 שחרית ליום טוב · יזכור  ·   ·  334 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. The Yizkor .צְדָקָה "&A Yizkor Meditation in .%.'#*!4 "#!$%#+ .%.'#*!4 "#!$%#+ !D#P&M 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 @הִ ים אֶת־נִשְׁמַת May God remember the soul of ֹיִזְכּר אֱ @הִ 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 אִ מִּי 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;לOE ל&עוֹל; מוֹ. הִ נּ&נִי נוֹדֵב\נוֹדֶֽבֶת צ&ד;ק;ה בּ&עַד שֶׁה;ל&כָה ל&עוֹל;מָהּ. הִ נּ&נִי נוֹדֵב\נוֹדֶֽבֶת צ&ד;ק;ה בּ&עַד memories may lie hidden, and where grief for all that could הEזְכָּרַת נִשְׁמָ תוֹ. א; נּ;א תּ&הִי נEפְ שׁוֹ צ&רוּרָה בִּצְ רוֹר הַחE יִּ ים הEזְכָּרַת נִשְׁמָתָהּ. א; נּ;א תּ&הִי נEפְשָׁהּ צ&רוּרָה בִּצְ רוֹר have been, all that should have שֶׁה;לOE ל&עוֹל; מוֹ\שֶׁה; ל& כוּ ל&עוֹל;מָם. וּתְהִי מ& נוּחָ תוֹ כָּ בוֹד, שֹֽׂבַע שׂ&מָ חוֹת אֶת־ ; פּנֶ ֽי0, הַחE יִּ ים וּתְהִי מ&נוּחָתָהּ כָּ בוֹד, שֹֽׂבַע שׂ&מָ חוֹת אֶת־ ; פּנֶ ֽיbeen, may be calmed by for- ,0 הִ נּ&נִי נוֹדֵב\נוֹדֶֽבֶת צ&ד;ק;ה בּ&עַד הEזְכָּרַת giveness, or at least soothed נ&עִ ימוֹת בִּימִינ&0 נֶֽצַח. אָמֵן. נ&עִ ימוֹת בִּימִינ&0 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 נEפְ שׁוֹ צ&רוּרָה\תִּהְיֶֽינ;ה נEפְשׁוֹתֵיהֶם צ& רוּרוֹת -up slaves to freedom, will lib שֶׁה; ל& כוּ ל&עוֹל;מָם. הִ נּ&נִי נוֹדֵב\נוֹדֶֽבֶת צ&ד;ק;ה בּ&עַד שֶׁה; ל& כוּ ל&עוֹל;מָן. הִ נּ&נִי נוֹדֵב\נוֹדֶֽבֶת צ&ד;ק;ה בּ&עַד הEזְכָּרַת erate me from the oppression בִּצְ רוֹר הַחE יִּ ים וּתְהִי מ& נוּחָ תוֹ\מ&נוּחָתָם כָּ בוֹד, of my hurt and anger, and that הEזְכָּרַת נִשְׁמוֹתֵיהֶם. א; נּ;א תִּהְיֶֽינ;ה נEפְשׁוֹתֵיהֶם צ& רוּרוֹת נִשְׁמוֹתֵיהֶן. א; נּ;א תִּהְיֶֽינ;ה נEפְשׁוֹתֵיהֶן צ& רוּרוֹת בִּצְ רוֹר You will lead me from this שֹֽׂבַע שׂ&מָ חוֹת אֶ ת־ ; פּנֶ ֽי0, נ&עִ ימוֹת בִּימִינ&0 נֶֽצַח. אָמֵן. בִּצְ רוֹר הַחE יִּ ים וּתְהִי מ&נוּחָתָם כָּ בוֹד, שֹֽׂבַע שׂ&מָ חוֹת הַחE יִּ ים וּתְהִי מ&נוּחָתָן כָּ בוֹד, שֹֽׂבַע שׂ&מָ חוֹת אֶת־ ; פּנֶ ֽיdesert to Your holy place. ,0 אֶת־ ; פּנֶ ֽי0, נ&עִ ימוֹת בִּימִינ&0 נֶֽצַח. אָמֵן. נ&עִ ימוֹת בִּימִינ&0 נֶֽצַח. אָמֵן. >C"> ;#%:+#— 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. —)%=?*"= "!'(="' (translated by Chana Bloch)

335 שחרית ליום טוב · יזכור  ·   ·  335 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. .בְּ גַן עֵֽדֶן #'(F&%&P +( 01+!06#%6'- &' $#'.%. 0* &' 1%!+1 %,1 &' %0+%&2% 0* %2*2 ',( %+',1 #'& Literally, “in the Garden *+#!%4 !02 *0 !-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 @הִ ים אֶ ת־נִשְׁ מוֹת י&דִ ידֵ ֽ ינוּ חֶבְרֵי הEקּ;ה;ל הEקּ; דוֹשׁ divine source, returns, after הEזֶּה שֶׁה; ל& כוּ ל&עוֹל;מָם. א; נּ;א תִּהְיֶֽינ;ה נEפְשׁוֹתֵיהֶם צ& רוּרוֹת ֹיִזְכּר אֱ @הִ 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־נEפְשׁתֵיהֶם בּ&דֶֽרOֶ ל&הEק;מַת מ&דִינEת יִשְׂרָאֵל .God’s care בִּצְ רוֹר הַחE יִּ ים וּתְהִי מ&נוּחָתָם כָּ בוֹד, שֹֽׂבַע שׂ&מָ חוֹת אֶת־ ; פּנֶ ֽי0, נ&עִ ימוֹת בִּימִינ&0 נֶֽצַח. אָמֵן. וּ בְ הE גּE נּ;תָהּ, ו&כׇ ל־אֵֽ ֶלּה שֶׁ נִּטְבּ& חוּ בּ&מַעֲשֵׂי חַבּ;ל;ה. ַ בּעֲ בוּר ֶשׁאָֽנוּ מִתְ פּE ל&לִ ים בּ&עַד הEזְכָּרַת נִשְׁמָתָם. א; נּ;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& תִ הְ יֶ ֽ י נ; ה their souls be bound up in the bond of life. May they rest in נEפְשׁוֹתֵיהֶם צ& רוּרוֹת בִּצְ רוֹר הַחE יִּ ים וּתְהִי מ&נוּחָתָם כָּ בוֹד, .peace honored in God’s presence. Amen שֹֽׂבַע שׂ&מָ חוֹת אֶת־ ; פּנֶ ֽי0, נ&עִ ימוֹת בִּימִינ&0 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$#+ !02 1,% +*7 .*44*'0 life; may they be remembered with honor and may they rest in Some congregations add the following: יִ זְ ֹכּר אֱ @הִ ים אֶ ת־נִשְׁ מוֹת כׇּ ל־אָחֵ ֽ ינוּ בּ&נֵי יִשְׂרָאֵל שֶׁ ָ מּס& רוּ .peace at Your right hand forever. Amen אֶת־נEפְשָׁם עEל קִדּוּשׁ הַ שֵּׁם, ו&אֶ ת־הָאֲ נ;שִׁ ים נ;שִׁ ים ו;טַף, שֶׁ נֶּחְ נ& קוּ ו& שֶׁ נִּשְׂר& פוּ ו& שֶׁ נֶּהֶרְגוּ בַ שּׁוֹאָה. ַ בּעֲ בוּר ֶשׁאָֽנוּ 2!2% %,1 44! &' $#'.%. 0* מִתְ פּE ל&לִ ים בּ&עַד הEזְכָּרַת נִשְׁמָתָם. א; ;נּא יִ שָּׁמַע בּ&חE יֵּ ֽינוּ אֵל מָלֵא רַחֲמִ ים, שׁ וֹ כֵ ן בַּ & מּרוֹמִ ים, הַמְצֵא מ&נוּחָה נ&כוֹנ;ה הֵד גּ&בוּרָתָם וּמְסִירוּתָם ו&יֵרָאֶה בּ&מַעֲשֵֽׂ ינוּ ֹטֽהַר לִבָּם, תַּֽחַת כּE נְ פֵ י הַ שּׁ&כִינ;ה, בּ&מַ עֲ לוֹת ק& דוֹשִׁ ים וּטְ הוֹרִ ים, ו&תִהְיֶֽינ;ה נEפְשׁוֹתֵיהֶם צ& רוּרוֹת בִּצְ רוֹר הַחE יִּ ים וּתְהִי כּ& זֽ ֹהַר הָ ר; קִ ֽ י עַ מE זְהִ ירִ ים, ל&נִשְׁ מוֹת כׇּ ל־אֵֽ לֶּה שֶׁהִ זְכַּ ֽרְ נוּ מ&נוּחָתָם כָּ בוֹד, שֹֽׂבַע שׂ&מָ חוֹת אֶת־ ; פּנֶ ֽי0, נ&עִ ימוֹת הE יּוֹם לִבְרָכָה, שֶׁה; ל& כוּ ל&עוֹל;מָם, בּ&גEן עֵֽדֶן תּ&הִי מ&נוּחָתָם. בִּימִינ&0 נֶֽצַח. אָמֵן. א; נּ;א בַּֽעEל הָרַחֲמִ ים, הַסְתִּירֵם בּ&סֵֽתֶר כּ&נ;פֶ ֽי0 ל& עוֹל;מִ ים. וּצְ רוֹר בִּצְ רוֹר הַחE יִּ ים אֶת־נִשְׁמוֹתֵיהֶם. יהוה הוּא נEחֲל;תָם. ,May God remember the souls of the martyrs of our people ו&י;נֽ וּחוּ ב&שׁ; לוֹם עEל 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  ·   ·  336 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. *0 %:%#$1,*06 "+!4. 89 מִ זְ מוֹר ל2ד5וִד. In everything there is at least an eighth part that is death. Its weight is not great. " &<">! +A *"@'* With that secret and carefree grace Mizmor l’david. יהוה ֹרעִי, @א 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 יEרְבִּיצֵֽנִי, עEל מֵי מ& נֻ חוֹת י&נEהֲלֵֽנִי, forgotten at the edges of our a8airs 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. ----—>%" $+>*:%#$ (translated by Rachel Tzvia Back) נEפְשִׁי י&שׁוֹבֵב, יEנְחֵֽנִי 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. 6*&1 גּEם כִּי אֵלOֵ בּ&גֵ יא צEלְמָֽוֶת 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 @א אִירָא רָע כִּי אַתָּה עִ מָּדִי. 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&0 וּמִשְׁעEנְתּ0ֶֽ הֵֽמָּה י&נEחֲמֻֽנִי. ,but death itself, the real-you death Your rod and Your sta8, they comfort me. divvying up your assets— Shivt’kha u-mishantekha heimah y’na!amuni. your heart, your savvy, your love of interpretation, ֹתַּעֲרO ל&פ;נEי 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, דִּ ַ ֽ שּׁ ְ נ תָּ בַ שֶּֽׁמֶן ֹ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 אOַ טוֹב ו;חֶֽסֶד יִרְדּ&פֽוּנִי כׇּל־י&מֵי חEיּ;י, .and love came roaring back ------—D+) >"*', 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 ֹרOֶ 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  ·   ·  337 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. קַדִּ ישׁ יָ תוֹם Mourner’s Kaddish

May God’s great name be exalted and hallowed throughout יִ תְ EגּדּEל ו& ִ י תְ קE ַדּשׁ & שׁמֵ הּ רַ בָּא, the created world, as is God’s wish. May God’s sovereignty & בּע; & ל מָ א דִּי ב& רָ א, ִ כּרְ עוּ תֵ הּ, soon be established, in your lifetime and in your days, and in ו&יEמְ לִ יO מEלְכוּ תֵ הּ &בּ חE ֵיּיכוֹן וּבְיוֹ מֵ יכוֹן .the days of all the house of Israel. And we say: Amen וּ בְ חE יֵּי ׇ ד&כל־בֵּית יִ שְׂרָאֵל, !May God’s great name be acknowledged forever and ever ַ בּעֲ ג; ל; א וּבִזְמַן ק;רִיב, May the name of the Holy One be acknowledged and ו& אִמְרוּ אָמֵן. ,celebrated, lauded and worshipped, exalted and honored extolled and acclaimed—though God, who is blessed, י2 הֵ א 2שׁ מֵ הּ רַ בָּא מ2בָרַ= ל2 עָ לַ ם וּלְעָל2מֵי עָ ל2 מP 5יּא. ,b’rikh hu, is truly beyond all acknowledgment and praise or any expressions of gratitude or consolation ever spoken יִ תְ בָּרOַ & ויִ ְשׁ ַתּבַּח ו&יִתְפָּאַר ו&יִתְרוֹמַם ו&יִתְנEשֵּׂא .in the world. And we say: Amen ו& ִ י תְ הַ דַּר ו&יִתְעַלֶּה ו& יִ תְ הַ לּE ל &שׁ מֵ הּ & דּקֻ דְ ָשׁא, בּ2רִ י= הוּא, May heaven bestow on us, and on all Israel, life and abundant ל&עֵֽלָּא מִ ן ׇ כּל־ ִ בּרְ כָ תָ א ו& שִׁירָתָא ֻתּ ְשׁבּ&חָתָא .and lasting peace. And we say: Amen ו&נֶחָמָתָא דַּאֲמִ ירָן בּ&ע;ל&מָא, May the one who creates peace on high bring peace to ו& אִמְרוּ אָמֵן. .[us and to all Israel [and to all who dwell on earth And we say: Amen. י& הֵ א שׁ&ל;מָֽ א רַ בָּֽא מִ ן &שׁ מE יּ;ֽא ו& חE ִ יּים Yitgadal v’yitkadash sh’meih raba, b’alma di v’ra, kiruteih, ע;לֵֽינוּ ו& עE ל ׇכּ ל ־ יִ שְׂרָאֵל, v’yamlikh malkhuteih b’!ayeikhon u-v’yomeikhon ו& אִמְרוּ אָמֵן. ,u-v’!ayei d’khol beit yisrael, ba-agala u-vizman kariv v’imru amen. ֹע ֶשׂה ;שׁלוֹם בִּמְרוֹ מ; יו הוּא יE עֲ ֶשׂה ;שׁלוֹם .Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya ע;לֵֽינוּ ו& עE ל ׇכּ ל ־ יִ שְׂרָאֵל [ ו& עE ל ׇ כּל־יוֹשׁ&בֵי תֵ בֵ ל], 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& אִמְרוּ 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  ·   ·  338 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. The prayer for martyrs, Av Ha-Ra'amim, can be found on page . The prayer for martyrs, Av Ha-Ra'amim, can be found on page . & is recited three A transliteration of Ashrei may be found on page . A transliteration of Ashrei may be found on page . times a day. Its popularity may have resulted from its alphabetical acrostic אַ ְ שׁרֵ י יוֹשׁ&בֵי בֵית0ֶֽ, עוֹד יְ הE ל& לֽ וּ0 סֶּֽל;ה. *%#,+! arrangement, making it אַ שְׁרֵי הָ עָ ם ֶשׁ ָ ֽ כּכָ ה לּוֹ, אַ שְׁרֵי הָ עָ ם ֶ שׁיהוה אֱ @ה; יו. .Joyous are they who dwell in Your house; they shall praise You forever ;Joyous the people who are so favored; joyous the people whose God is A2'0!*. easy to memorize. But it undoubtedly also drew its popularity from its " <+,$ +A &#"'<%, +A *"@'* content. It expresses praise 2 תּהִ לָּה ל2ד5וִד of God by emphasizing אֲ רוֹמִמ0ְ אֱ לוֹהEי הַמֶּֽלOֶ, וE אֲ בָ ר& כָ ה שִׁמ0ְ ל&עוֹל;ם ו;עֶד. .I exalt You, my God, my sovereign; I praise Your name, always ;Every day I praise You, glorifying Your name, always. God’s continuing care and ;kindness throughout time 2בּ ׇ כל־יוֹם ָאֲבָר&כֶֽךּ, וE אֲ הE ל& ל; ה שִׁמ0ְ ל& עוֹל;ם ו;עֶד. Great is A*+,"', greatly to be praised, though Your greatness equally, it emphasizes God’s moral quality of helping 5גּדוֹל יהוה וּמְהֻלּ;ל ֹמ&אד, ו&לִגְדֻלָּתוֹ אֵ ין חֵֽקֶר. .is unfathomable the weak and those who דּוֹר ל&דוֹר י& ַשׁבַּח מַ עֲ ֶֽשׂי0, וּ גְ בוּ ֹרתֶֽי0 יE גִּֽידוּ. ,One generation praises Your works to another; ;telling of Your mighty deeds. falter. It interweaves the ,personal and the universal הֲדַר &כּבוֹד הוֹד0ֶֽ, ו&דִבְרֵי ֹנִפְל&אתֶֽי0 אָ ִֽשׂיחָה. beginning with first-person וֶ עֱזוּז נוֹ ר& אוֹתֶֽי0 ֹיאמֵֽרוּ, וּגְדֻלָּת&0 אֲסַפּ&רֶֽנּ;ה. .I would speak of Your majestic glory and of Your wondrous acts ;Generations speak of Your awe-inspiring deeds; statements, but goes on to include more general זֵֽכֶר רַ ב טוּ ב& 0 יE ִֽבּיעוּ, ו&צִדְק;ת&0 & י רE נֵּֽנוּ. .I, too, shall recount Your greatness; voices: “each generation,” -the eyes of all look hope“ חַ נּוּן ו&רַחוּם יהוה, אֶֽרOֶ אַ פַּ ֽ יִ ם וּגְדׇל־חָֽסֶד. .They recount Your great goodness, and sing of Your righteousness -fully to You.” This intermix טוֹב יהוה לE ֹכּל, ו&רַחֲמ; יו עE ל ׇ כּל ־ מַ עֲ ; שׂיו. .A2'0!* is merciful and compassionate, patient, and abounding in love; A*+,"' is good to all, and God’s mercy embraces all of creation. ing of the personal and the universal is a common יוֹ דֽ וּ0 יהוה ׇ כּל ־ מַ עֲ ֶֽשׂי0, וEחֲסִ ידֶ ֽ י0 & י בָ ר& כֽ וּכָה. .thread in Jewish liturgy בוֹד מEלְכוּ ת& 0 יאמֵֽרוּ, וּ גְ בוּרָת&0 יְ דַ בֵּֽרוּ. .All of creation acknowledges You, and the faithful bless You; The word ashrei itself 2כּ ֹ ,They speak of the glory of Your sovereignty and tell of Your might captures an ideal that is ל2 הוֹ דִ ֽ י עַ לִבְנֵי הָ אָ דָ ם &גּבוּ ֹרת; יו, וּ כְ בוֹד הֲדַר מEלְכוּתוֹ. ,proclaiming to humanity Your mighty deeds; hard to translate. Some -translations offer the Eng מַ לְכוּת&0 מEלְכוּת ׇ כּ ֹל־על;מִים, וּ מֶ מְ Eשׁ לְ &תּ0 & בּכׇ ל־דּוֹר ו;דֹר. .and the glory of Your majestic sovereignty; lish word “happiness” (as in סוֹמOֵ יהוה ֹל&כׇל־הEנּפ& לִ ים, ו&זוֹקֵף ל& כׇ ל ־ הַ כּ&פוּפִ ים. ;Your sovereignty is eternal Your dominion endures in every generation. “Happy are they”), which suggests a self-referential עֵינֵי ֹכל אֵלֶֽי0 י& ַשׂבֵּֽרוּ, ו& אַ ָתּה נוֹתֵן ל;הֶם אֶ ת ־אׇ כְ ל; ם &בּ עִ תּוֹ. ;A2'0!* supports all who falter, and lifts up all who are bent down. quality of satisfaction. “For- tunate are they” is closer to פּוֹ תֵ ֽ חַ אֶת־י;ד0ֶֽ, וּ מַ ְשׂ ִ ֽ בּי עַ ל&כׇל־חEי רָ צוֹן. ,The eyes of all look hopefully to You and You provide them nourishment in due time. the mark, since it recog- nizes the internal state as צַ ִ דּיק יהוה & בּכׇ ל־דּ&רָ כ; יו, ו&חָסִ יד & בּכׇ ל ־ מַ עֲ ; שׂיו. a gift and thus assumes a ק5 רוֹב יהוה ל&כׇ ֹל־קר& א; יו, ל& ֹכל אֲ שֶׁר ִ י קְ רָ אֻֽהוּ בֶאֱמֶת. .Opening Your hand, You satisfy with abundance all that lives; ,relationship to the world ר2 צוֹן י&רֵא; יו יE עֲ שֶׂה, ו&אֶת־ E שׁוְ עָ תָ ם יִ שְׁמַע ו&יוֹשִׁיעֵם. .A*+,"' is righteous in all that is done, faithful to all creation ;A2'0!* is near to all who call, to all who call sincerely. to God. “Blessed are they” emphasizes the relationship שׁוֹמֵר יהוה אֶ ת־ ׇ כּ ֹל־אהֲב; יו, ו& אֵ ת ׇ כּל ־ הָ ר& שָׁעִים יE שְׁמִ יד. God fulfills the desire of those who are faithful, to God, but doesn’t quite capture the fullness of joy ◀ 2תּהִלַּת יהוה י& דַ ֶ בּר ־ פִּ י, .listening to their cries, rescuing them ;A2'0!* watches over all who love the Holy One, that the word denotes. As used throughout the Book וִ י בָ רֵ ׇ O כּל־ ָבּשָׂר שֵׁם קׇ דְ שׁוֹ ל& עוֹל;ם ו;עֶד. -of Psalms, ashrei often sug תהלים קמה .but will destroy all the wicked; ▶ My mouth shall utter praise of A*+,"'. gests a moral quality, along with a sense of personal וEאֲנEֽחְנוּ & נ בָ רֵ O י; הּ, מֵ עַ תָּה ו&עַד עוֹל;ם. הEל&לוּ י; הּ. May all that is mortal praise God’s name forever and ever. fulfillment. Psalm  ;We shall praise A2'0!* now and always. Halleluyah!

339 שחרית ליום טוב · סדר קריאת התורה  ·   ·   339 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. Psalm .יְהַ לְ ּלו  :–. The practice of הַכְנ;סַת הַתּוֹרָה Returning the Torah reciting these verses while We rise as the ark is opened. We rise as the ark is opened. returning the Torah to the Leader: Leader: ark is mentioned in the .earliest prayerbooks י2הַ ל2 לוּ אֶת־שֵׁם יהוה כִּי נִשְׂגּ;ב שׁ& מוֹ ל&בַ דּוֹ. .Celebrate the name of A*+,"'; God’s name alone is exalted Congregation: F . This psalm’s dra- Congregation: God’s glory encompasses heaven and earth; God extols the matic imagery of gates that open for God’s symbolic הוֹדוֹ עַל אֶֽרֶץ ו2שָׁמָֽיִם. וPיּ5ֽרֶם קֶֽרֶן ל2עַ מּוֹ, faithful—raising up Israel, the people whom God keeps close. entrance to the Temple ex- plains why it accompanies תּ2הִלָּה ל2כׇ ל־חֲסִ יד5 יו, לִבְנֵי יִשְׂרָאֵל עַם ֹק2רבוֹ, הַל2לוּי5הּ. !Halleluyah Hodo al eretz v’shamayim, va-yarem keren l’amo, t’hilah l’khol !asidav, the Torah’s return to the ark. Yet the psalm focuses livnei yisrael am k’rovo. Hal’luyah! On Festivals occurring on weekdays: first of all on the state of the worshipper: purity of ל2ד5וִד מִזְמוֹר action—especially verbal On Festivals occuring on weekdays: -honesty—must character לE יהוה הָ אָ ֽ רֶ ץ וּ מְ לוֹ אָ הּ, תֵּבֵל ֹו&ישׁ&בֵי בָ הּ. ize those who would enter כִּי הוּא עEל יEמִּ ים & י סָ דָ הּ, ו&עEל נ&הָרוֹת י& כוֹ נ& נֶ ֽ הָ . *'@"* A+ $,+> " this holy place and receive מִי יEעֲלֶה ב&הַר יהוה, וּמִי י; קוּם ִ בּמְ קוֹם קׇ דְ שׁוֹ. ,The earth is A*+,"'’s in all its fullness -the land and all who dwell on it. its blessing. Like Psalm , recited on Shabbat when the Torah is returned נ&קִי כַ פַּ ֽ יִ ם וּבַר לֵ בָ ב, אֲ שֶׁר @א נ; שָׂא לEשּׁ;וְא נE פְ שִׁי, ,It was God who founded it upon the seas on the next page), this) ו& @א נִ ְשׁבַּע ל&מִרְמָה, .and set it firm upon the flowing streams- Who may ascend the mount of A*+,"'? psalm speaks of God being enthroned; elsewhere the יִשָּׂא ב&רָכָה מֵאֵת יהוה, וּצְד;ק;ה מֵ אֱ @ הֵ י יִ ְשׁעוֹ. -psalmist speaks of God be זֶ ה דּוֹר דּוֹ ר& ; שׁיו, מ& בE קְ שֵׁי פ; נֶ ֽי0 ֹיEעֲקב, סֶֽל;ה. ?Who may stand in God’s sanctuary- One who has clean hands and a pure heart, ing enthroned among the praises of Israel. We might &שׂאוּ שׁ&עָרִ ים רָ אשֵׁיכֶם, ו& הִ נּ; &שׂאוּ פִּ תְ חֵ י עוֹל;ם, ,who has not taken God’s name in vain, nor sworn deceitfully- think of our study and worship as having opened ו& י; בוֹא מֶ ֽ לֶ O הַ ָכּבוֹד. .will receive A*+,"'’s blessing, a just reward from God, the deliverer- the gates and created the מִי זֶה מֶ ֽ לֶ O הַ ָכּבוֹד, יהוה עִ זּוּז ו& גִ בּוֹר, ;This generation seeks You -the descendants of Jacob long for Your presence, selah. heavenly space in which .God may dwell יהוה ִגּבּוֹר מִלְחָמָה. Open up, O gates—open up the entryway to eternity; &שׂאוּ שׁ&עָרִ ים רָ א ֵ שׁי כֶ ם, ְוּשׂאוּ פִּ תְ חֵ י עוֹל;ם, .let the exalted sovereign come- ֹו&י;בא מֶ ֽ לֶ O הַ ָכּבוֹד. ?Who is the sovereign who is exalted ◀ מִי הוּא זֶה מֶ ֽ לֶ O הַ ָכּבוֹד, .A*+,"', mighty and triumphant, A*+,"' triumphant in battle- יהוה צ& בָ אוֹת, הוּא מֶ ֽ לֶ O הַ ָכּבוֹד סֶֽל;ה. ;Open up, O gates—open up the entryway to eternity תהלים כד .let the exalted sovereign come- ▶ Who is the sovereign who is exalted? ;A2'0!* Tz’va·ot is the sovereign who is exalted, selah. Ladonai ha-aretz u-m’lo·ah, teiveil v’yosh’vei vah. Ki hu al yamim y’sadah, v’al n’harot y’khon’neha. Mi ya·aleh v’har Adonai, u-mi yakum bimkom kodsho. N’ki khapayim u-var leivav, asher lo nasa la-shav nafshi, v’lo nishba l’mirmah. Yisa v’rakhah mei-eit Adonai, u-tzedakah mei-elohei yisho. Zeh dor dorshav m’vakshei fanekha yaakov, selah. Se’u she’arim rasheikhem, v’hinasu pit!ei olam, v’yavo melekh ha-kavod. Mi zeh melekh ha-kavod, Adonai izuz v’gibor, Adonai gibor mil!amah. Se’u she’arim rasheikhem, u-s’u pit!ei olam, v’yavo melekh ha-kavod. Mi hu zeh melekh ha-kavod, Adonai Tz’va·ot hu melekh ha-kavod, selah. Psalm 

340 שחרית ליום טוב · סדר קריאת התורה  ·   ·   340 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. On Festivals occurring on Shabbat and On Festivals occurring on Shabbat and F'&IE . Psalm  was on the Shabbat of )ol Ha-Mo∙ed: on the Shabbat of )ol Ha-Mo∙ed: chosen to accompany the procession of the Torah as it is returned to the ark on מִ זְ מוֹר ל2ד5וִד *'@"* A+ !<">& " Shabbat morning because .of its predominant image הָבֽוּ לP יהוה בּ2נֵי אֵ לִ ים, הָבֽוּ לP יהוה כָּ בוֹד ֹו5עז, ,'",+*Acclaim A*+,"', children of the Divine; acclaim A The phrase kol Adonai (“the הָבֽוּ לP יהוה כּ2 בוֹד שׁ2 מוֹ, הִשְׁתַּחֲ ווּ לP יהוה בּ2הַדְרַת ֹקֽדֶשׁ. .with honor and strength voice of God”)—which was קוֹל יהוה עE ל ־ הַ מָּֽיִם, Acclaim A*+,"', with the honor due God’s name; bow before A*+,"' in the splendor of the sanctuary. identified by the ancient rabbis with God’s revelation אֵל הַכָּ בוֹד הִרְ עִ ים, יהוה עEל מַֽיִם רַ בִּ ים. The voice of A*+,"' thunders over the waters; on Sinai—is repeated seven times. The thunder and קוֹל יהוה ֽ ֹבַּכּחַ , .God, glorious, thunders—A*+,"', over the great sea The voice of A*+,"', with all its power; the voice of A*+,"', lightning described here -evoke the scene of the reve קוֹל יהוה בֶּהָדָר, קוֹל יהוה ֹשׁבֵר אֲר5 זִ ים, ;lation at Sinai in Exodus  וPיְשַׁבֵּר יהוה אֶת־אַרְזֵי הַ לּ2ב5 נוֹן, .with all its majesty; the voice of A*+,"' shatters the cedars A*+,"' shatters the cedars of Lebanon—making the trees the Bible elsewhere locates Kadesh in or near the Sinai וEיּEרְקִידֵם כּ& מוֹ עֵֽגֶל, ל&ב; נוֹן ו&שִׂרְ יוֹן כּ& מוֹ בֶ ן־ר&אֵמִ ים. dance like calves, the mountains of Lebanon and Sirion like desert. Biblical scholars see the קוֹל יהוה ֹחצֵב לַהֲ בוֹת אֵשׁ, .wild bulls psalm as a depiction of a קוֹל יהוה י5חִ יל מִדְבָּר, י5חִ יל יהוה מִדְבַּר ק5דֵשׁ, '",+*The voice of A*+,"' forms flames of fire; the voice of A convulses the wilderness, A*+,"' convulses the wilderness storm coming in from the Mediterranean, passing קוֹל יהוה י2חוֹלֵל 5אPיּלוֹת. of Kadesh. over the mountains of Lebanon—cedars top those וEיֶּחֱשֹׂף י&עָ רוֹת, וּ בְ הֵ י כ; לוֹ כֻּ לּוֹ ֹאמֵר כָּ בוֹד. ,The voice of A*+,"' makes hinds calve and strips forests bare and in God’s sanctuary all acknowledge the glory of God. high mountains and are among the world’s sturdiest יהוה לַמַּ בּוּל י5שָׁב, וPיֵּֽשֶׁב יהוה מֶֽלֶ= ל2עוֹלָם. —and longest-lived trees יהוה ֹעז ל& עַ מּוֹ יִתֵּן, יהוה י&בָרOֵ אֶת ־ עַ מּוֹ בַ ; שּׁלוֹם. ,A*+,"' was enthroned above the flood waters: enthroned A*+,"' is eternally sovereign. moving over the fertile תהלים כט A*+,"' will grant strength to God’s people; A*+,"' will bless land and then through the desert. them with peace. The psalm begins with Mizmor l’david. reference to the waters of the Mediterranean Havu ladonai b’nei eilim, havu ladonai kavod va-oz. Sea and ends with God enthroned above the Havu ladonai k’vod sh’mo, hishta!avu ladonai b’hadrat kodesh. primal waters of creation. It also begins with an angelic chorus praising God and toward the end Kol Adonai al ha-mayim, El ha-kavod hirim, Adonai al mayim rabim. mentions the human chorus praising God in the Kol Adonai ba-ko·a!, kol Adonai be-hadar, kol Adonai shover arazim, Temple. Thus earth and heaven—the human and va-y’shabeir Adonai et arzei ha-l’vanon. Va-yarkidem k’mo eigel, l’vanon the Divine—are joined. v’siryon k’mo ven re’eimim. Kol Adonai !otzev lahavot esh, kol Adonai We began the Torah service with verses mark- ya!il midbar, ya!il Adonai midbar kadesh. Kol Adonai y’!olel ayalot. ing a royal procession and now, as the Torah is Va-ye!esof y’arot u-v’heikhalo kulo omer kavod. returned to the ark after it has been read to the Adonai la-mabul yashav, va-yeishev Adonai melekh l’olam. congregation, we end with verses depicting God enthroned as the “eternal sovereign.” Adonai oz l’amo yiten, Adonai y’varekh et amo va-shalom. Psalm 

341 שחרית ליום טוב · סדר קריאת התורה  ·   ·   341 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. The Craft of Torah The Torah scrolls are placed in the ark. The Torah scrolls are placed in the ark. N    . ּובְנֻ חֹה יֹאמַר Whenever the ark was set down, Moses would say:   Numbers :. As the ֹוּבְנֻחה ֹיאמַ ר׃ שׁוּבָֽה יהוה רִ ב& בוֹת אEלְפֵי יִשְׂרָאֵל. Rabbinic texts frequently Torah completes its circuit קוּמָֽה יהוה לִמְנוּחָת0ֶֽ, אַתָּה וEאֲ רוֹן עֻזּuse the phrase “Torah is A*+,"', may You dwell among the myriad families of .0ֶֽ their craft” to describe -the people Israel. through the synagogue, we those who engage in Torah recall Moses’ words when ֹכּהֲ נֶ ֽי0 יִלְבּ& שׁוּ צֶֽדֶק, וEחֲסִ ידֶ ֽ י0 י& רE ֵ נּֽנוּ. Return, A*+,"', to Your sanctuary, You and Your study as their life task. the people finished a stage in their journey through בַּעֲ בוּר דּ;וִד עַבְדּ0ֶֽ, אEל תָּ שֵׁ ב פּ&נֵי מ&שִׁיחCraftsmanship neces- -glorious ark. .0ֶֽ sitates study—mental Let Your priests be robed in righteousness, the wilderness and came ◀ כִּי לֶֽקEח טוֹב נ;תַֽתִּי ל;כֶם, תּוֹרָתִי אEל ֽ ֹתַּעֲזבוּ. facility. Thus the Torah -and Your faithful sing for joy. to rest in a new camp. This verse and the ones that עֵץ ִחPיּים הִ יא לַמַּחֲ זִ יקִ ים בָּהּ, ֹו2ת מ2 כֶ ֽ י הָ מ2אֻשָּׁר. characterizes those to be chosen as the crafts- For the sake of David, Your servant, follow (Psalm :–; Proverbs :; :) can also דּ2 רָ כֶ ֽ י הָ דַרְכֵי ֹנֽעַם, ו2 כׇ ל ־ נ2 תִ י ב וֹ תֶ ֽ י הָ שָׁ לוֹם. .men, who are to build the -do not turn away from Your anointed portable sanctuary in the I have given you a precious inheritance: serve to refer to our own ,inner journey: if we wish הֲשִׁ יבֵ ֽנוּ יהוה אֵ לֶ ֽי1 ו2נ5שֽׁוּבָה, חַדֵּשׁ י5מֵ ֽ ינוּ כּ2קֶֽדֶם. ▶ desert, as “people who can devise designs (la

ְ ּד רָ ֶ ֽ כי הָ דַ רְ כֵי נֹֽעַם וְ ׇ כל־ needs to practice. Mental Turn us toward You, A*+,"', and we will return to You;  Proverbs .נְתִ ֹיבותֶֽי הָ ׁ ָ ש ֹלום pictures are not su9cient for understanding how to make our days seem fresh, as they once were. :. In their context, this bring the design to fruition ▶ Ki leka! tov natati lakhem, torati al ta·azovu. and the preceding verse . . . and it is imperative that Etz !ayim hi la-ma!azikim bah, v’tom’kheha me’ushar. from Proverbs refer to Torah be fulfilled in the D’rakheha darkhei no·am, v’khol n’tivoteha shalom. wisdom, 'okhmah. The world of action. The foun- ancient rabbis associated Hashiveinu Adonai eilekha v’nashuvah, !adesh yameinu k’kedem. dation of doing good and wisdom with Torah. As we of service to God is to ap- The ark is closed. put away the Torah, we ply in life the concepts of pray that our study of To- rah should provide us with חֲצִי קE דִּישׁ righteousness and divine truth that are the most Leader: the wisdom to promote a elevated and holy. Prayer 5atzi Kaddish life characterized by pleas- antness and the pursuit of 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, :that arouses our emotions Leader prepares us to bring to May God’s great name be exalted and hallowed throughout peace. ו&יEמְ לִ יO מEלְכוּ תֵ הּ &בּ חE ֵיּיכוֹן וּבְיוֹ מֵ יכוֹן וּ בְ חE יֵּי ׇ ד&כל־ ֵ בּית fruition the highest moral !   6, tendencies, for when our the created world, as is God’s wish. May God’s sovereignty . הֲ ִ שיבֵ ֽנו יהוה אֵ לֶ 3ֽיך (&+$P& יִ שְׂרָאֵל, ַ בּעֲ ג; ל; א וּבִזְמַן ק;רִ יב, ו&אִמְרוּ אָמֵן. ׁ ּ emotions are aroused soon be established, in your lifetime and in your days, and in Lamentations :. We we are closer to acting in Congregation and Leader: the days of all the house of Israel. And we say: Amen. conclude with a prayer for the world than when we the reconciliation of God י2 הֵ א 2שׁ מֵ הּ רַ בָּא מ2בָרַ= ל2 עָ לַ ם וּלְעָל2מֵי עָ 2 ל מP 5יּא. simply contemplate the Congregation and Leader: and the people Israel. action. Through the power May God’s great name be acknowledged forever and ever! Leader: of prayer, our hearts are יִ תְ בָּרOַ & ויִ ְשׁ ַתּבַּח ו&יִתְפָּאַר ו&יִתְרוֹמַם ו&יִתְנEשֵּׂא .softened so that we are Y’hei sh’meih raba m’varakh l’alam u-l’almei almaya ו& ִ י תְ הַ דַּר ו&יִתְעַלֶּה ו& יִ תְ הַ לּE ל &שׁ מֵ הּ & דּקֻ דְ ָשׁא, בּ2רִ י= הוּא, :prepared to implement the Leader kind of righteousness we ל&עֵֽלָּא מִ ן ׇ כּל־ ִ בּרְ כָ תָ א ו& שִׁירָתָא ֻתּ ְשׁבּ&חָתָא have learned in the study May the name of the Holy One be acknowledged and ו&נֶחָמָתָא דַּאֲמִ ירָן בּ&ע;ל&מָא, ו& אִמְרוּ אָמֵן. ,of Torah; through prayer cele brated, lauded and worshipped, exalted and honored we become craftsmen of extolled and acclaimed—though God, who is blessed, righteousness. —":#"="! '<""( C++C b’rikh hu, is truly beyond all acknowledgment and praise, or any expressions of gratitude or consolation ever spoken in the world. And we say: Amen.

342 שחרית ליום טוב · סדר קריאת התורה  ·   ·   342 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. תפילת מוסף ליום טוב: העבודה במקדש Musaf for Festivals: The Temple Service

Our Ancestors: An alternative Musaf Amidah, centered on poetic offerings An alternative Musaf Amidah, centered on poetic offerings !"#$!%. The festival is rather than the Temple service, can be found on page . rather than the Temple service, can be found on page . celebrated by the addition An Interpretive of an extra Amidah, called A transliteration of the opening b’rakhot of the Amidah A transliteration of the opening b’rakhot of the Amidah Rendering musaf, literally meaning may be found on page . may be found on page . Help me, O God, to pray. “addition.” As with every Our ancestors worshipped On the first day of Pesa%, the prayer for dew is recited (page ). On the first day of Pesa%, the prayer for dew is recited (page ). Amidah, it consists of three You. Abraham and Sarah, On Sh’mini Atzeret, the prayer for rain is recited (page ). On Sh’mini Atzeret, the prayer for rain is recited (page ). introductory and three Rebecca and Isaac, Jacob, Many congregations recite these prayers following the recitation Many congregations recite these prayers following the recitation closing b’rakhot, but it is Rachel, and Leah stood in of the silent Amidah. of the silent Amidah. distinguished by its middle awe before You. We too 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 page . blessing, which centers on reach for You, infinite, the concerns of the day. One opinion found in the [כִּי שֵׁם יהוה אֶקְרָא, הָ בוּ ֹגֽדֶל לֵ א'הֵ ֽינוּ. :mysterious, transcendent [Leader: As I proclaim God’s name, A#("!), exalt our God.] [Leader Talmud of the Land of אֲדֹנBי שׂ;פָת<י תִּפְתָּח, וּפִי י<גִּ יד תּ;הִלָּתGod, source of life whose A#("!), open my lips that my mouth may speak Your praise. .8ֶֽ truth our ancestors first Israel (Berakhot :) directs uncovered. We, their First B’rakhah: Our Ancestors With Patriarchs and Matriarchs: With Patriarchs: that Musaf include new distant descendants, draw prayers—that is, thoughts and ideas not expressed & בָּ רוּ( אַתָּה יהוה, & בָּ רוּ( אַתָּה יהוה, :strength from them and With Patriarchs: With Patriarchs and Matriarchs in Sha#arit. Rabbi Yose אֱ 'הֵ ֽינוּ וֵא'הֵי אֲ בוֹתֵ ֽ ינוּ, אֱ 'הֵ ֽינוּ וֵא'הֵי אֲ בוֹתֵ ֽ ינוּ ,%$#"!from Your redeeming love. a Barukh atah A!"#$%, a Barukh atah A Be our help and our shield, our God and God of our our God and God of our (late rd century, Babylo- nia) then indicates that אֱ'הֵי אַבְרָהָם, אֱ'הֵי [ו;אִ מּוֹתֵ ֽ ינוּ], אֱ'הֵי אַבְרָהָם, as You were theirs. We praise You, God, Shield ancestors, ancestors, mentioning the special sac- rifices of the day fulfills this יִצְחBק, וֵא'הֵי ֹי<עֲקב, הָאֵל אֱ'הֵי יִצְחBק, וֵא'הֵי ֹי<עֲקב, of Abraham, Guardian of God of Abraham, God of God of Abraham, God of injunction; the text of the ה<גּB דוֹל ה< גִּ בּוֹר ו;ה<נּוֹרָא, אֱ'הֵי שָׂרָה, אֱ'הֵי רִבְקBה, ,Sarah. Isaac, and God of Jacob, Isaac, and God of Jacob —All the interpretive renderings received Musaf (beginning on this page) follows that אֵל עֶ לְ יוֹן, גּוֹמֵל חֲסָדִ ים אֱ'הֵי רָחֵל, וֵא'הֵי לֵאָה, of Musaf are by great, mighty, awe-inspiring, God of Sarah, God of ,opinion. Many, though טוֹבִ ים, ו;קוֹנֵה ֹהַכּל, הָאֵל ה<גּB דוֹל ה< גִּ בּוֹר ו;ה<נּוֹרָא, ,transcendent God, Rebecca, God of Rachel ,$!'"& %$#"! and are adapted for this siddur who acts with kindness and God of Leah, may wish to expand the expression of something ו;זוֹכֵר חַסְדֵי אָ בוֹת, אֵל עֶ לְ יוֹן, גּוֹמֵל חֲסָדִ ים and love, and creates all, great, mighty, awe-inspiring, “new” and so we have included a version of Musaf וּמֵ בִ יא גוֹאֵל לִבְנֵי ב;נֵיהֶם טוֹבִ ים, ו;קוֹנֵה ֹהַכּל, ו;זוֹכֵר ,who remembers the loving transcendent God deeds of our ancestors, who acts with kindness that expresses the themes of the festival in piyyut (see ל;מַֽעַן שׁ; מוֹ בּ;אַהֲבָה. חַסְדֵי אָ בוֹת [ו;אִמָּ הוֹת], .(pages – below וּמֵ בִ יא גוֹאֵל לִבְנֵי ב;נֵיהֶם ,and who will lovingly bring a and love, and creates all מֶֽלQֶ עוֹזֵר וּ מ וֹ שִׁ ֽ י עַ וּמBגֵן. redeemer to their children’s who remembers the loving .כִּי ׁשֵם  # ! ל;מַֽעַן שׁ; מוֹ בּ;אַהֲבָה. b Deuteronomy :. This בָּ רוּQ אַתָּה יהוה, ,children for the sake of deeds of our ancestors is the leader’s call to the מBגֵן אַבְרָהָם. מֶֽלQֶ עוֹזֵר וּפוֹקֵד divine honor. and who will lovingly bring a congregation, signalling You are the sovereign redeemer to their children’s that the Amidah is about וּ מ וֹ שִׁ ֽ י עַ וּמBגֵן. who helps and saves children for the sake of b to be recited aloud and that they should respond by acknowledg- ing God’s name, answering barukh hu u-varukh sh’mo, “blessed בָּ רוּQ אַתָּה יהוה, .and shields. divine honor be God and blessed be God’s name,” when the name of God is מBגֵן אַבְרָהָם וּפוֹקֵד שָׂרָה. a You are the sovereign Barukh atah A!"#$%, mentioned in a blessing. Shield of Abraham. who helps and guards, .Psalm : .אֲ דֹנָי שְפָתַי תִפְתָח ,   ! ׂ ּ ּ .saves and shields a Barukh atah A!"#$%,  . The festival may poignantly remind us of times spent with family, and we might have those memories especially Shield of Abraham and in mind as we recite this blessing. Because the festival can be so Guardian of Sarah. evocative of family and friends, Yizkor, the memorial service for those who were close to us and influenced us but who are now gone, is recited on the concluding day of the festival.

343 מוסף ליום טוב · העבודה במקדש  ·   ·    343 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. God’s Saving Care:   6 - .רַב לְ ֹהו ׁ ִ ֽ שי עַ   אַ תָּ ה גִּ בּוֹר ל; עוֹלBם אֲדֹנBי, Second B’rakhah: God’s Saving Care An Interpretive Throughout the Bible and מ;ח<יֵּה מֵתִים אַ תָּה, —(!")#You are ever mighty, A Rendering equally throughout the liturgy, God’s saving power רַב ל; ה ִ ֽ וֹשׁי עַ . —Your strength sustains You give life to the dead the universe. You breathe great is Your saving power: is quintessentially exempli- life even into inanimate On Sh’mini Atzeret, after the announcement for fied in the exodus from On Sh’mini Atzeret, after the announcement for matter. With compassion, seasonal rain, and on Sim%at Torah, we add: Egypt. That slaves could be seasonal rain, and on Sim%at Torah, we add: freed from the mightiest מַשִּׁ יב הָ רֽ וּ חַ וּמוֹרִ יד ה< ָֽגּשֶׁם, You care for those who You cause the wind to blow and the rain to fall, empire of its time was a [מוֹרִ יד הַטָּל, :live. Your limitless love lets [On all other festivals, some add life triumph over death, [On all other festivals, some add: You cause the dew to fall,] demonstration of the mi- ,raculous. Throughout time מ; כ< לְ כֵּל ח< יִּ ים בּ;חֶֽסֶד, heals the sick, upholds the exhausted, frees the You sustain the living through kindness and love, the exodus has served as a paradigm for overcoming מ;ח<יֵּה מֵתִים בּ;רַחֲמִים רַ ִ בּים, ,enslaved, keeps faith even and with great mercy give life to the dead with the dead. Who is like You support the falling, heal the sick, oppressive human mastery. ,In a metaphorical sense סוֹ מֵ Q נוֹפ; לִ ים, ו;רוֹפֵא חוֹלִים, וּ מַ ִ תּיר אֲ סוּרִ ים, You, God of incomparable slavery is death—the death וּמְק<יֵּם אֱ מוּנBתוֹ לִישֵׁנֵי עָפָר. ,power? You govern both loosen the chains of the bound life and death; our souls and keep faith with those who sleep in the dust. of individual will—and overcoming the shackles of מִי כָ מֽ וֹ8 ַ ֽ בּע< ל ;גּבוּרוֹת וּ מִ י דּֽ וֹ מֶ ה לּblossom in Your presence. Who is like You, Almighty, ,Qָ We praise You, God who slavery is seen as giving life .to the dead מֶֽלQֶ מֵמִית וּ מְ ח< יֶּ ה וּ מַ צְ מִ ֽ י חַ י; שׁוּעָה. ?wrests life from death. and who can be compared to You The sovereign who brings death and life ; ו ֶ נ אֱ מָ ן אַ תָּה ל; הַחֲיוֹת מֵתִ ים. .and causes redemption to flourish בָּרוּQ אַ תָּה יהוה, מ; ח< יֵּ ה הַ מֵּתִ ים. ,M’khalkel #ayim b’#esed m’#ayeih meitim b’ra#amim rabim, . ּאַתָה קָ ֹדו ׁש somekh noflim v’rofei #olim u-matir asurim, When the Amidah is recited silently, continue on page  with u-m’kayem emunato lisheinei afar. Mi khamokha ba·al g’vurot umi domeh lakh, melekh meimit u-m’#ayeh u-matzmia# y’shuah. You are faithful in bringing life to the dead. Barukh atah A!"#$%, who gives life to the dead.

When the Amidah is recited silently, continue on page  with “Holy are You.”

344 מוסף ליום טוב · העבודה במקדש  ·   ·    344 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. The Kedushah is recited only when the Amidah is said aloud 9%: ;:$<=%!%. In reciting Third B’rakhah: God’s Holiness with the congregation. It is recited while standing. the Kedushah, the angels’ &'( )(!*+'$' song, we too become an angelic chorus. It is as if, in נ<עֲרִיצ;8 ו; נ< קְ דִּישׁ;8 כּ; סוֹד שִֽׂ י חַ שַׂ רְ פֵ י ֹקֽדֶשׁ הַ מּ< קְ ִ דּישִׁ ים The Kedushah is recited only when the Amidah is said aloud this moment, heaven and with the congregation. It is recited while standing. .earth have become as one שִׁמ8ְ ֹבּ<קּֽדֶשׁ, כַּכָּ תוּב ע<ל י<ד נ;בִיא8ֶֽ, ו;קBרָא זֶה אֶל זֶה ו;אָמַ ר׃ We revere and sanctify You on earth as Your name is sanctified in heaven, Therefore, the tradition recommends that we stand ק9דוֹשׁ, ק9דוֹשׁ, ק9דוֹשׁ יהוה צ5 בָ אוֹת, with feet together while מC 5א כׇל־הָאָֽרֶץ כּ5 בוֹדוֹ. :as Your prophet Isaiah described: Each cried out to the other “Holy, holy, holy is A!"#$% Tz’va·ot, the whole world is filled with God’s glory!” reciting the Kedushah—in Kadosh, kadosh, kadosh Adonai Tz’va∙ot, m’lo khol ha-aretz k’vodo. imitation of angels (Ezekiel .(: כּ; בוֹדוֹ מBלֵא עוֹלBם, מ; שָׁר;תB יו שׁוֹאֲ לִ ים זֶה לBזֶה, The Kedushah of Musaf א< יֵּה מ; קוֹם כּ; בוֹדוֹ, ל;עֻמָּתָם בָּ רוּQ ֹיאמֵ ֽ רוּ׃ God’s glory fills the universe. One angelic chorus asks, “Where is the place includes prophetic visions of God’s glory?” Another responds: of the angelic chorus, as בָּ רוּ( כּ5 בוֹד יהוה מִ מּ5 קוֹמוֹ. “Praised is A#("!)’s glory wherever God dwells.” found in Isaiah : and Ezekiel :; the people מִמּ; קוֹמוֹ הוּא יִֽפֶן בּ;רַחֲמִ ים, ֹו;יBחן עַם הַמ; י<חֲדִ ים שׁ; מוֹ עֶֽרֶב .Barukh k’vod Adonai mimkomo Israel’s declaration of faith as articulated in the וB בֽ ֹקֶר בּ;כׇ ל־יוֹם תָּמִ יד, פַּעֲמַֽיִם בּ;אַהֲבָה שׁ;מַע אוֹמ;רִ ים׃ From where God dwells, may God turn with compassion toward the people who twice each day, evening and morning, lovingly proclaim God’s oneness, Sh'ma, Deuteronomy :; and expressions of God’s שׁ5מַע יִשְׂרָאֵל, יהוה אֱ Cהֵ ֽינוּ, יהוה אֶחָד. reciting the Sh’ma: sovereignty, taken from Numbers :, Zechariah הוּא אֱ 'הֵ ֽינוּ, הוּא אָ בִֽ ינוּ, הוּא מ< לְכֵּ ֽנוּ, הוּא מוֹשִׁ יעֵ ֽ נוּ, ”.Hear, O Israel, A#("!) is our God, A#("!) is one“ .:, and Psalm : ו; הוּא י<שְׁמִ יעֵ ֽ נוּ בּ;רַחֲמB יו שֵׁ נִ ית ל;עֵינֵי כׇּל־חBי, .Sh’ma yisrael, Adonai eloheinu, Adonai e#ad  ? @  : לִהְ יוֹת לBכֶם לֵ א'הִ ים. ,The Holy One is our God, our creator, our sovereign, our redeemer. Yet again The . וְקָרָא זֶה אֶל זֶה @ Hebrew kara, “cried” or אֲנִי יהוה אCֱהֵיכֶם. ”.God will in mercy proclaim to us before all that lives: “I, A#("!), am your God Hu eloheinu, hu avinu, hu malkeinu, hu moshi·einu, “called,” evokes one of the v’hu yashmi·einu b’ra#amav sheinit l’einei kol #ai, The following paragraph is omitted on Shabbat (ol Ha-mo•ed: Torah’s names for the three ,festivals: mikra∙ei kodesh אַדִּ יר אַדִּירֵֽנוּ יהוה אֲדוֹנֵֽנוּ, .lihyot lakhem leilohim. Ani Adonai eloheikhem days that are “called holy,” which might be translated מָה אַדִּ יר ִ שׁמְ 8 בְּכׇל־הָאָֽרֶץ. :The following paragraph is omitted on Shabbat (ol Ha-mo•ed Majesty, our majesty, A#("!), our master: how majestic is Your name through- as “days when we are called to holiness.” We might ו;הBיBה יהוה ל;מֶֽלQֶ ע< ל כׇּל־הָאָֽרֶץ, out the world! A#("!) shall be acknowledged sovereign of all the earth. On that think of these days as בּ<יּוֹם הַהוּא יִהְיֶה יהוה אֶחָד ְוּשׁמוֹ אֶחָד. day A#("!) shall be one, and the name of God, one. divine messengers, sum- moning us to gather, calling וּבְדִבְרֵי קׇדְשׁ;8 כָּ תוּב ֵ לאמֹר׃ As the psalmist sang: us to aspire to a greater level of holiness. Reciting יִמְ C( יהוה ל5 עוֹלָם, אCֱהַֽיִ( צִיּוֹן ל5דֹר ו9דֹר, הַל5לוּי9הּ. .A#("!) will reign forever; your God, O Zion, from generation to generation“ Halleluyah!” the Kedushah together at this moment of the festival ל; דוֹר וB דוֹר נ<גִּ יד גׇּדְ ל8ֶֽ, וּלְנֵֽצַח נ;צָחִ ים ק; דֻ שָּׁת;8 נ< קְ ִ דּישׁ, Yimlokh Adonai l’olam, elohayikh tziyon l’dor vador, hal’luyah. service is our response to .their call ו;שִׁבְח8ֲ אֱ 'הֵ ֽינוּ מִ פִּֽ ינוּ 'א יB מוּשׁ ל;עוֹלBם וBעֶד, From generation to generation we will declare Your greatness, and forever ,Literally . ׁ ֵ שנִ ית  ! כִּי אֵל מֶֽלQֶ גּB דוֹל ו;קB דוֹש אָֽתָּה. ,sanctify You with words of holiness. Your praise will never leave our lips “a second time.” The first time was the exodus from בָּרוּ( אַ תָּה יהוה, הָאֵל הRקּ9דוֹשׁ. .for You are God and Sovereign, great and holy L’dor vador nagid godlekha, u-l’netza# n’tza#im k’dushatkha nakdish, v’shiv#akha eloheinu Egypt. The biblical story of .אַתָה /ֽבְחַרְתנו ,We continue on the next page with the Fourth B’rakhah ,mipinu lo yamush l’olam va-ed, ki El melekh gadol v’kadosh atah. ּ ּ ּ the liberation from Egypt the revelation at Sinai, and Barukh atah A!"#$%, the Holy God. the march through the desert is a template for our own existence, as we struggle to achieve our own freedom and our revelation. It is also We continue on the next page with the Fourth B’rakhah, “Lovingly, You have bestowed on us.” a pre-figuration of the time of redemption, a time of freedom for all, and a time when justice and truth will reign throughout existence.

345 מוסף ליום טוב · העבודה במקדש  ·   ·    345 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. God’s 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: 6    The middle .א ַּתָה בְ חַ ּ?ֽרְת ּנו b’rakhah of the Amidah is אַתָּה ק9דוֹ שׁ ו; שִׁמ8ְ קBדוֹשׁ, ;An Interpretive Holy are You and holy is Your name called k’dushat hayom, the וּקְדוֹשִׁים בּ ׇ ;כל־יוֹם י; ה< ל; לֽ וּ8 סֶּֽלBה. .Rendering holy ones praise You each day Sacred are You, sacred Barukh atah A!"#$%, the Holy God. expression of the holiness of the day. The content of בָּרוּQ אַ תָּה יהוה, הָ אֵ ל הַ קָּדוֹשׁ. Your mystery. Seekers of holiness worship You this b’rakhah is not pre- all their lives. We praise scribed in the early rabbinic You, God, ultimate sacred Fourth B’rakhah: The Celebration of the Festival sources. The first part of mystery. You have chosen us among all peoples, loving us, wanting this liturgy centers on the -gift that the cycle of festi אַ תָּה ב5 חַ רְ ָ ֽ תּנוּ מִ ׇ כּ ל ־ הָ עַ מִּ ים, us. You have distinguished us among all nations, making us The Celebration vals represents. The second part (which begins on the אָ הַ ֽ בְ תָּ אוֹתָ ֽ נוּ ו; רָ צִ ֽ י תָ בָּֽנוּ, holy through Your commandments, drawing us close to Your of the Festival: service, and calling us by Your great and holy name. Lovingly, next page) recalls elements ו; רוֹמַמְתָּ ֽ נוּ מִ כׇּ ל־הַ לּ; שׁוֹנוֹת, An Interpretive You have bestowed on us, A#("!) our God, [Shabbat for rest,] of the ancient celebration of these festivals connected ו; קִ דַּשְׁתָּ ֽ נוּ בּ;מִ צְ `תֶ ֽ יRendering ,8 festivals for joy, holidays and occasions to delight in, among Out of all humanity You to Temple worship that are no longer able to be ו;קֵרַ בְתָּ ֽ נוּ מ< לְכֵּ ֽנוּ ל<עֲבוֹדָתchose us, You loved us, them this [Shabbat and this] ,8ֶֽ observed. During the 1st ו;שִׁמ8ְ ה<גּB דוֹל ו;ה<קּB דוֹשׁ עB לֵ ֽינוּ קB רָ ֽ א תָ . :%You found pleasure in us. On Pesa millennium, the prayers Out of all peoples, through Festival of Matzot, season of our liberation, concerning the holiness of ו<תִּתֶּ ן־לBֽנוּ יהוה אֱ 'הֵ ֽינוּ בּ;אַהֲבָה ,Your law, You uplifted us You consecrated us, You On Shavuot: the day came to be cen- tered on the Temple and [שַׁ בָּ תוֹת לִמְנוּחָה וּ ]מוֹעֲדִ ים ל;שִׂמְחָה, ,drew us near to serve You, Festival of Shavuot, season of the giving of our Torah its offerings (see above), and You shared with us On Sukkot: as if the utterance of the ח< גִּ ים וּזְמ< נִּ ים ל;שָׂ שׂוֹן, אֶ ת־יוֹם [ הַ שַּׁבָּת ה<זֶּה ו;אֶ ת־יוֹם] Your great and holy name. Festival of Sukkot, season of our rejoicing, Lovingly, Adonai Eloheinu, On Pesa%: words substituted for the missing sacrifices. The ח<ג הַמַּ צּוֹת ה<זֶּה, ז;מַן חֵ רוּתֵ ֽ נוּ, :You gave us [Shabbatot for On Sh’mini Atzeret and Sim%at Torah rest,] festivals for joy, feasts Festival of Sh’mini Atzeret, season of our rejoicing, loss of a religious center— and holy days for delight, On Shavuot: where the people and God [with love,] a sacred day, a symbol of the exodus from Egypt. were in direct relation—is central to the Jewish idea of ח< ג הַ ָ שּׁבֻ עוֹת ה<זֶּה, ז;מַן מַתַּן תּוֹרָתֵ ֽ נוּ, ,this Festival of Matzot season of our liberation, On Sukkot: exile. Its restoration is seen this Festival of Shavuot, as a symbol of ultimate .redemption ח< ג הַ ֻ סּכּוֹת ה<זֶּה, ז;מַן שִׂמְחָתֵ ֽ נוּ, ,season of Matan Torah this Festival of Sukkot, season of our rejoicing, On Sh’mini Atzeret and Sim%at Torah: הַ שּׁ;מִינִי, ח<ג הָעֲצֶֽרֶת ה<זֶּה, ז;מַן שִׂמְחָתֵ ֽ נוּ, this Festival of Sh’mini Atzeret, season of our [בּ;אַהֲבָה] מִקְרָא קֽ ֹדֶשׁ, זֵֽכֶר לִיצִיאַת מִצְרָֽיִם. ,rejoicing a sacred gathering, commemorating our exodus from Egypt.

346 מוסף ליום טוב · העבודה במקדש  ·   ·    346 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. ּו ְּמִפנֵי =The Celebration of the Because of our sins we have been exiled from our land and A:?!<=: @B @Yoma b). In voicing that) ֶשׁ ִ נּקְ רָ א שִׁמ8ְ עB לB יו, מִ פּ;נֵי ה<יּBד ֶשׁ ִנּ ְשׁ ַתּ ; לּחָ ה ; בּמִ קְ דָּ שׁfrom our roots. No longer can Your name. May it be Your will, A#("!) our God and God .8ֶֽ explanation, the ancient י;הִי רָ צוֹן מִ לּ;פB נֶ ֽי8, יהוה אֱ'הֵֽינוּ וֵא'הֵי אֲ בוֹתֵֽ ינוּ we perform our rites as of our ancestors, compassionate sovereign who restores in ancient days. The hand their descendants to their land, that, in Your great mercy, rabbis were not excusing or forgiving what Rome had [ ו; אִ מּוֹתֵֽ ינוּ], מֶֽלQֶ רַחֲמָן, הַ ֵמּשִׁיב בּBנִ ים לִ גְ בוּלBם, of history has been heavy upon us. Yet we pray, Adonai You may once again return and shower Your compassion on done. Rather, they were arguing that defeat and ֶשׁ ָתּשׁוּב וּתְרַחֵם עBלֵֽינוּ ו;ע<ל מִ קְ דָּ ;שׁ8 בּ;רַחֲמֶ ֽ י8 הָ רַ ִ בּים, Eloheinu, God of our ances- us and on Your sanctuary. May You speedily rebuild it and loss offer an opportunity ו; תִ בְ נֵֽהוּ מ; הֵ רָ ה וּ תְ < ג דֵּ ל ;כּבוֹדוֹ. .tors: show mercy once again renew its glory to us and to Your holy place. for self-examination: What Rebuild Jerusalem and Avinu Malkeinu, speedily manifest the glory of Your domin- ethical failings leave a com- munity vulnerable? And אָבִֽ ינוּ מ< לְ כֵּֽנוּ, <גּ ֵלּה ;כּבוֹד מ<לְכוּת;8 עBלֵֽינוּ מ;הֵרָה, .enhance her splendor what might we do, from ו; הוֹפַע ו; הִ Bנּשֵׂא עBלֵֽינוּ ל; עֵ י נֵ י כׇּל־חBי, Avinu Malkeinu, reveal to ion to us, reveal Yourself to us, and rule over us in the sight+ us soon Your triumphant will. of all humanity. Welcome back our dispersed from among our side, to strengthen the fabric of our society? In a ו5ק9רֵב פּ5זוּרֵֽ ינוּ מִ ֵ בּין הRגּוֹיִם, With all humanity as witness the nations, and gather those that are scattered to the very make Yourself manifest in our similar vein, later -asidic masters taught that when וּנְפוּצוֹתֵֽ ינוּ R כּנֵּ ס מִ Rיּ רְ כּ5תֵי אָֽרֶץ. .midst. Gather our scattered ends of the earth one meets evil, one should ו< הֲ בִיאֵֽנוּ ל;צִיּוֹן עִ י ר; 8 ;בּ רִ Bנּה, ,people. Forge us into a uni- V’kareiv p’zureinu mi-bein ha-goyim versal unity. Lead us to Zion u-n’futzoteinu kaneis mi-yark’tei aretz. ask how what one sees in the “other” reflects ו; לִ יר B וּשׁל< ֽ יִ ם ֵ בּית מִ קְ דָּ ;שׁ8 ;בּ ִ שׂמְ חַ ת עוֹלBם, with joy, to Jerusalem, Your .something within oneself ֶ שׁשָּׁ ם עָ שׂוּ אֲ בוֹתֵֽ ינוּ [ ו; אִ מּוֹתֵֽ ינוּ] ל;פB נֶ ֽי8 אֶ ת ־ קׇ רְ ;בּנוֹתֵיהֶם, ,holy city, with endless delight. Bring us in joyful chorus to Zion, Your city, to Jerusalem There may we fulfill our duty home of Your sanctuary, with everlasting joy, where our Critically, they asserted that each of us has the capacity תּ;מִידִים ; כּסִ דְ רָ ם וּמוּסָפִים כּ;הִלְכָתָם. to worship You, recalling the ancestors once o,ered to You their regular daily o,erings ancient pageant of sacrifice. to be a Pharaoh, an op- pressor, and that through ו;אֶ ת־מוּסַף יוֹם [ הַ שַּׁ ָבּת ה< זֶּה ו;אֶ ת־מוּסַף יוֹם] and their additional holy day sacrifices, as prescribed. The introspection we might My O,ering additional sacrifices [of Shabbat and] of the The Sephardic rite proceeds to page . Lord, my God, learn about the uncon- In Ashkenazic practice: I—your little garden— The Sephardic rite proceeds to page . scious forces that lead us to Bring you the harvest of In Ashkenazic practice: On Pesa%: behave badly. So here, the liturgy does not demand of ח<ג הַמַּ צּוֹת ה<זֶּה :%my soil— On Pesa My bounty us belief that exile or other Ripe or not quite— Festival of Matzot On Shavuot: suffering is inflicted by an anthropomorphic God as ח<ג הַ ָ שּׁבֻ עוֹת ה<זֶּה :All the same your boon. On Shavuot Accept it, my Lord, benignly Festival of Shavuot punishment for bad be- On Sukkot: havior. Rather, it challenges But without fire. On Sukkot: us to focus our attention ח<ג הַ ֻ סּכּוֹת ה<זֶּה No fire, my God. Festival of Sukkot It cannot be true that you and energy on that which delight On Sh’mini Atzeret and Sim%at Torah: On Sh’mini Atzeret and Sim%at Torah: is within our control: -ourselves. Thus, the recol הַ שּׁ;מִינִי, ח<ג הָעֲצֶֽרֶת ה<זֶּה In the smoke of the fat Festival of Sh’mini Atzeret o,ering— lection of exile becomes a Not true! were o,ered there in love, as You commanded, as it is writ- moment not of expressing ,anger against oppressors עָ שׂוּ ו;הִקְרִֽיבוּ ל;פBנֶֽי8 ; בּאַ הֲ בָ ה, כּ;מִצְו<ת ר; צוֹנAnd see how humble ten in Your Torah by Moses, Your servant, by Your instruc- ,8ֶֽ The years have made me: tion. but of reflecting on what traits we need to adopt to ַכּ ָכּתוּב בּ;תוֹרָת8ֶֽ, ע<ל י;דֵי מֹשֶׁה עַבְדּ8ֶֽ, מִ פִּי כ; בוֹדֶֽ 8 ָ כּאָ מוּר. That for each drop of mercy I am thankful. be a “holy people.” On Pesa% and Shavuot, continue on the next page. Thankful. On Sukkot, continue on page . On Pesa% and Shavuot, continue on the next page. E%@ C:=9@C:= 9%:#C $:- —-!./! 01)2134 3&55-!" On Sh’mini Atzeret and Sim%at Torah, continue on page . On Sukkot, continue on page . =?:D$!D9= 9@ 9%:#C F!D$ Based . ֵּהַמ ׁ ִשיב ּבָנִ ים לִ גְ ּבולָם .translated by Kathryn Hellerstein; On Sh’mini Atzeret and Sim%at Torah, continue on page ) the original title of this poem is on Jeremiah :. “Out Of and Back In”)

347 מוסף ליום טוב · העבודה במקדש  ·   ·    347 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. On Pesa- Some recite the specific Festival sacrifices listed below; Some recite the specific Festival sacrifices listed below; @ =. Numbers others continue on page . others continue on page . :–. Shabbat maintains The Jewish philosopher its pride of place and is Eliezer Schweid contrasts "# +'$..$& mentioned first. Similarly, ל; ַשׁבָּת -Pharaoh and Moses. He ar On Shabbat: in the Torah’s other listing gues that Pharaoh stands for On Shabbat: of the festivals (Exodus  the human desire for com- On Shabbat: two yearling lambs without blemish, together -and ; Leviticus ), Shab וּבְיוֹם הַ שַּׁ ָבּת, שׁ;נֵי כ; בָ שִׂים ; בּנֵ י שׁBנBה תּ;מִימִם, plete mastery. Pharaoh dares with two-tenths of a measure of choice flour with oil mixed bat is mentioned before to think of himself as a god. the injunction to observe ְ וּשׁנֵ י עֶ שְׂרוֹנִ ים סֽ ֹלֶת מִ נְ חָ ה בּ;לוּלBה בַשֶּֽׁמֶן ו; נִ סְ כּוֹ. in as a meal o,ering and with the proper libation—a burnt He is enslaved to the idea of the festivals. In the same ֹע ל< ת ַשׁ ַבּת ;בּ ַשׁ ַבּתּוֹ, ע<ל ֹע ל< ת הַ תָּמִ יד ו; נִ סְ ָכּהּ. absolute mastery—mastery o,ering for every Shabbat, in addition to the daily burnt vein, the ancient rabbis over his own fate, and mas- o,ering and its libation. gave priority to Shabbat. tery over the fate of others. For example, they ordained ל; פֶּֽסַח Moses is characterized by "# /(+$0 On the first two days: that on Shabbat seven are humility; he tells God that he On the first two days: called to the Torah, but on וּ ֽבַח דֶ שׁ הָ רִ אשׁוֹן, ; בּאַ רְ בָּעָה עָ שָׂר יוֹם ל< ֽ חדֶ שׁ, ,is unprepared for the task .In the first month, on the fourteenth day of the month, there ֹ ֹ the festivals only five that he is an inappropriate -H =!?C#B#?:=. Num פֶּֽסַח ל< יהוה. וּ בַ חֲ מִ שָּׁ ה עָ ָשׂר יוֹם ֽ ֹל<ח דֶ שׁ ה< זֶּה חB ג, leader, but in the end, he shall be a pesa- o,ering to A#("!). On the fifteenth day of .bers :– שִׁבְעַת יBמִים מַ צּוֹת יֵאָכֵל. בּ<יּוֹם הָ רִ אשׁוֹן מִקְרָא ֽ ֹק דֶ שׁ, accepts the divine command. that month a festival shall be celebrated, on which matzot Moses understands that to shall be eaten for seven days. The first day shall be a sacred . = כׇּל־מְלֶֽאכֶת עֲ בוֹדָה 'א תַ עֲ שׂוּ. וְ הִ קְ רַ בְ תֶּם אִשֶּׁה ֹע לB ה recognize one’s limitations is to be free; to be fully human occasion: you shall not work at your occupations. You shall Numbers :–. ל< יהוה, פָּרִים בּ;נֵי בBקBר שׁ;נ<ֽיִם, ו;אַֽיִל אֶחָד, is to give up total control and o,er a burnt sacrifice to A#("!): two bulls of the herd, one ו; שִׁבְעָה כ; בָ ִ שׂים בּ;נֵי B שׁנB ה, תּ;מִימִם יִהְיוּ לBכֶם. .to live with faith. ram, and seven yearling lambs, that are without blemish On Shavuot On all other days: On all other days: We celebrate Shavuot as the You shall o,er a burnt sacrifice to A#("!): two bulls of the ו; הִ קְ רַ בְ תֶּם אִשֶּׁה ֹעלBה ל< יהוה, פָּרִים בּ;נֵי בBקBר שׁ;נ<ֽיִם, Festival of the Giving of the herd, one ram, and seven yearling lambs, that are without ו;אַֽיִל אֶחָד, ו; שִׁבְעָה כ; בָ ִ שׂים בּ;נֵי B שׁנB ה, תּ;מִימִם יִהְיוּ לBכֶם. Torah, but nowhere does the Bible o,er that as the reason blemish. for this pilgrimage festival. On all days we conclude with the following: On all days we conclude with the following: Instead, the Torah focuses on וּמִנְחָתָם ו; נִ סְ ֵ כּי הֶ ם ִ כּמְ דֻ ָבּר׃ שׁ;'שָׁה עֶ ְשׂ ֹרנִ ים ל< פָּר, Shavuot as a harvest festival. Their accompanying grain-o,erings and libations shall be as the ְ וּשׁנֵ י עֶ שׂ ְֹרנִ ים לBאָֽיִל, ו;עִשָּׂרוֹן ל< ֶ ֽ כּבֶ שׂ, ו; י< ֽ יִ ן ; כּנִ סְ כּוֹ, -Deuteronomy, for instance, Torah ordained: three-tenths of a measure for the bull, two prescribes a liturgy for bring- tenths for the ram, one-tenth for the lamb, and a measure of ו; ָ שׂעִ יר ל; כַ פֵּר, וּשְׁנֵי ת;מִידִים ; כּהִ ְ ל כָ תָ ם. ing the first fruits to the Temple. Yet, the agricultural wine appropriate for the libation. A goat shall be o,ered for We continue on page . context may be a wonder- expiation, as well as the two daily customary o,erings. ל; ָ שׁבֻ עוֹת .ful metaphor for Torah. We continue on page  וּבְיוֹם הַ ִבּכּוּרִים, בּ;ה<קְרִיבְכֶם מִנְחָה חֲ דָ שָׁה ל< יהוה Torah emerges from the seeds planted in a long-ago "# +'$1*"& ;בּשׁ ָֹבֻעתֵיכֶם, מִקְרָא ֽ ֹק דֶ שׁ יִהְיֶה לB כֶ ם, כׇּל־מְלֶֽאכֶת ancestral history, from the On the day of the o,ering of the first fruits, on the Feast of period of drought which is Weeks, when you bring a new grain o,ering to A#("!), you עֲ בוֹדָה 'א תַ עֲ שׂוּ. ו; הִ קְ רַ בְ ֶתּם עוֹלBה ; ל רֵ ֽ י חַ נִ ֽ ֹיחחַ ל< יהוה, the experience of slavery and פָּרִים בּ;נֵי בBקBר שׁ;נ<ֽיִם, אַֽיִל אֶחָד, שִׁבְעָה כ; בָ ִ שׂים -from the growth in freedom, shall observe a sacred occasion; you shall not work at your oc the nourishment o,ered by cupations. You shall o,er a burnt o,ering of pleasing odor to בּ;נֵי B שׁנB ה. .God in the desert. The Torah A#("!): two bulls of the herd, one ram, seven yearling lambs is the fruit of that planting וּמִנְחָתָם ו; נִ סְ ֵ כּי הֶ ם ִ כּמְ דֻ ָבּר׃ שׁ;' ָשׁה עֶ שׂ ְֹרנִים ל< פָּר, and the harvest of those Their accompanying grain-o,erings and libations shall be as the experiences. The Torah itself Torah ordained: three-tenths of a measure for the bull, two- ְ וּשׁנֵ י עֶ שׂ ְֹרנִ ים לBאָֽיִל, ו;עִשָּׂרוֹן ל< ֶ ֽ כּבֶ שׂ, ו; י< ֽ יִ ן ; כּנִ סְ כּוֹ, is the dedicated first fruit, tenths for the ram, one-tenth for the lamb, and a measure of but the harvest goes on. ו; ָ שׂעִ יר ל; כַ פֵּר, וּשְׁנֵי ת;מִידִים ; כּהִ ְ ל כָ תָ ם. We continuously labor to wine appropriate for the libation. A goat shall be o,ered for We continue on page . increase its yield. Our lives expiation, as well as the two daily customary o,erings. are sustained by that harvest. We continue on page .

348 מוסף ליום טוב · העבודה במקדש  ·   ·    348 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. On Sukkot "# +*))"& = . Be- cause of the confusion in ל; סֻ כּוֹת A hope is a dream that has On the first two days: the calendar—those living accepted the discipline On the first two days: far away from the Land of of becoming a fact. . . . By On the fifteenth day of the seventh month, you shall observe a Israel could not be sure on וּ בַ חֲ מִ שָּׁ ה עָ ָשׂר יוֹם ֽ ֹל<ח דֶ שׁ הַשּׁ;בִיעִי, מִקְרָא ֽ ֹק דֶ שׁ יִהְיֶה moving into the sukkah for sacred occasion: you shall not work at your occupations. Seven which day the festival had a week, Jews demyth ol - started—what is observed לB כֶ ם, כׇּל־מְלֶֽאכֶת עֲ בוֹדָה 'א תַ עֲ שׂוּ, ו; ח< ֹגּתֶם ח<ג ל< יהוה days you shall observe a festival dedicated to A#("!). You ogize solid walls and as the second day might שִׁבְעַת יBמִ ים. ו; הִ קְ רַ בְ ֶתּם עוֹלBה אִשֵּׁה רֵ ֽ י חַ נִ י חֽ וֹח ל< יהוה, controllable security. It shall present a burnt o,ering, an o,ering by fire of pleasing in fact be only the first day is not a renunciation of odor to A#("!): thirteen bulls of the herd, two rams, fourteen ,of the holiday. Therefore פָּרִים בּ;נֵי בBקBר שׁ;' ָשׁה עָ שָׂר, אֵ י לִ ם ; שׁנB ֽ יִ ם, ;כּ בָ שִׂים ; בּנֵ י self-protection but a rec- yearling lambs; they shall be unblemished. on the second day we ognition of its limits. One read of the sacrifice to be שׁBנBה אַ רְ ָ בּעָ ה עָ ָשׂר, תּ;מִימִם יִהְיוּ. should accept vulnerabil- Each sacrificial offering concludes with the following: Each sacrificial offering concludes with the following: brought on the first day as ity and live more deeply, Their accompanying grain-o,erings and libations shall be as the well as that which was to וּמִנְחָתָם ו; נִ סְ ֵ כּי הֶ ם ִ כּמְ דֻ ָבּר׃ שׁ;'שָׁה עֶ ְשׂ ֹרנִ ים ל< פָּר, rather than build thick Torah ordained: three-tenths of a measure for the bull, two- be brought on the second walls that are intended day. (The same issue does ְ וּשׁנֵ י עֶ שׂ ְֹרנִ ים לBאָֽיִל, ו;עִשָּׂרוֹן ל< ֶ ֽ כּבֶ שׂ, ו; י< ֽ יִ ן ; כּנִ סְ כּוֹ, to protect from hurt but tenths for the ram, one-tenth for the lamb, and a measure not arise on Pesa# since on end up cutting us o, from Pesa# the same sacrifice is ו; ָ שׂעִ יר ל; כַ פֵּר, וּשְׁנֵי ת;מִידִים ; כּהִ ְ ל כָ תָ ם. of wine appropriate for the libation. A goat shall be o,ered life. The sukkah does not for expiation, as well as the two daily customary o,erings. brought on each day.) deny the value of a solid On the first day of (ol Ha-Mo·ed: The sacrifices for Suk- home or of human e,ort; kot are listed in Numbers fifty-one weeks a year On the first day of (ol Ha-Mo·ed: :–. The sacrifices are וּב<יּוֹם הַ שֵּׁ נִ י׃ פָּרִים בּ;נֵי בBקBר שׁ;נֵים עָ שָׂר, אֵ י לִ ם שׁ;נBֽיִם, Jews are allowed to live in On the second day: twelve bulls of the herd, two rams, four- double the number of that ;כּ בָ שִׂים ; בּנֵ י שׁBנBה אַ רְ ָ בּעָ ה עָ ָשׂר, ; תּמִ י מִ ם. -homes and are encour teen yearling lambs, without blemish. on Pesa#. On the first day aged to build up the world ,of Sukkot, thirteen bulls וּמִנְחָתָם... and increase security and 2Their accompanying grain-o,erings... two rams, and fourteen well-being. But the sukkah On the third day: eleven bulls, two rams, fourteen yearling lambs are brought and ב<יּוֹם הַשּׁ;לִי ִשׁי׃ פָּרִים עַ ְשׁ ֵתּי עָ שָׂר, אֵ י לִ ם ; שׁנB ֽ יִ ם, teaches that builders of lambs, without blemish. then each day the number ;כּ בָ שִׂים ; בּנֵ י שׁBנBה אַ רְ ָ בּעָ ה עָ ָשׂר, תּ;מִימִם. homes should be able to diminishes, while on each give them up or move out 2Their accompanying grain-o,erings... day of Pesa# (including וּמִנְחָתָם... if necessary. Renunciation On the second day of (ol Ha-Mo·ed: the first) two bulls, one is the secret of mastery. On the second day of (ol Ha-Mo·ed: ram, and seven lambs are “Who loves money will On the third day: eleven bulls, two rams, fourteen yearling brought. If we think only וּב<יּוֹם הַשּׁ;לִי ִשׁי׃ פָּרִים עַ ְשׁ ֵתּי עָ שָׂר, אֵ י לִ ם שׁ;נBֽיִם, ...never have his fill of lambs, without blemish. Their accompanying grain-o,erings in terms of the sacrifices, money” (Ecclesiastes 6:7). On the fourth day: ten bulls, two rams, fourteen yearling Sukkot is a much more sig- ;כּ בָ שִׂים ; בּנֵ י שׁBנBה אַ רְ ָ בּעָ ה עָ ָשׂר, ; תּמִ י מִ ם. People become masters nificant holiday than Pesa#. rather than slaves of their lambs, without blemish. -Biblical scholars hypoth וּמִנְחָתָם... achievements when they 2Their accompanying grain-o,erings... esize that Sukkot was part וּב<יּוֹם הָ ר; בִ י עִ י׃ פָּרִים עֲ שָׂרָה, אֵ י לִ ם ; שׁנB ֽ יִ ם, develop the capacity to let On the third day of (ol Ha-Mo·ed: of the New Year festival go of their accomplish- in the Northern Kingdom ;כּ בָ שִׂים ; בּנֵ י שׁBנBה אַ רְ ָ בּעָ ה עָ ָשׂר, ; תּמִ י מִ ם. ments, even if only for the On the fourth day: ten bulls, two rams, fourteen yearling of Israel, while Pesa# was moment. celebrated as the New Year וּמִנְחָתָם...... lambs, without blemish. Their accompanying grain-o,erings +The move into the suk- festival in the Southern kah is a movement from On the fifth day: nine bulls, two rams, fourteen yearling lambs, On the third day of (ol Ha-Mo·ed: Kingdom of Judah. וּב<יּוֹם הָ ר; בִ י עִ י׃ פָּרִים עֲ שָׂרָה, אֵ י לִ ם שׁ;נBֽיִם, .the certainty of fixed posi- without blemish tions toward the liberating 2Their accompanying grain-o,erings... ;כּ בָ שִׂים ; בּנֵ י שׁBנBה אַ רְ ָ בּעָ ה עָ ָשׂר, תּ;מִימִם. .insecurity of freedom וּמִנְחָתָם... '91$"$11' '"($8(— וּב<יּוֹם הַחֲמִי ִשׁי׃ ָ פּרִ ים ִתּשְׁעָה, אֵ י לִ ם ; שׁנB ֽ יִ ם, ;כּ בָ שִׂים ; בּנֵ י שׁBנBה אַ רְ ָ בּעָ ה עָ ָשׂר, ; תּמִ י מִ ם. וּמִנְחָתָם...

349 מוסף ליום טוב · העבודה במקדש  ·   ·    349 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. On Sh’mini Atzeret On the fourth day of (ol Ha-Mo·ed: On the fourth day of (ol Ha-Mo·ed: =’ !  This last day of the festival On the fifth day: nine bulls, two rams, fourteen yearling =H 9. Numbers .:– וּב<יּוֹם הַחֲמִי ִשׁי׃ ָ פּרִ ים ִתּשְׁעָה, אֵ י לִ ם שׁ;נBֽיִם, contains no symbols. We lambs, without blemish. ;כּ בָ שִׂים ; בּנֵ י שׁBנBה אַ רְ ָ בּעָ ה עָ ָשׂר, ; תּמִ י מִ ם. move out of the sukkah, back into our homes, and put +Their accompanying grain-o,erings... וּמִנְחָתָם... away the lulav and etrog. We On the sixth day: eight bulls, two rams, fourteen yearling have one day to contemplate lambs, without blemish. וּב<יּוֹם הַ שִּׁ שִּׁ י׃ פָּרִים שׁ;מֹנBה, אֵ י לִ ם שׁ;נBֽיִם, the meaning of our journey ;כּ בָ שִׂים ; בּנֵ י שׁBנBה אַ רְ ָ בּעָ ה עָ ָשׂר, ; תּמִ י מִ ם. ...of this past month, which +Their accompanying grain-o,erings began on Rosh Hashanah. וּמִנְחָתָם... :Refreshed from the panoply On Hoshana Rabbah of ceremony and ritual, we On the sixth day: eight bulls, two rams, fourteen yearling On Hoshana Rabbah: will soon enter a time that וּב<יּוֹם הַ שִּׁ שִּׁ י׃ פָּרִים שׁ;מֹנBה, אֵ י לִ ם שׁ;נBֽיִם, .will be ordinary. Now we lambs, without blemish pause to sit and integrate +Their accompanying grain-o,erings... ;כּ בָ שִׂים ; בּנֵ י שׁBנBה אַ רְ ָ בּעָ ה עָ ָשׂר, ; תּמִ י מִ ם. all that has gone before, On the seventh day: seven bulls, two rams, fourteen yearling reflecting on what we have וּמִנְחָתָם... .experienced, seeing how lambs, without blemish וּב<יּוֹם הַ שּׁ; בִ י עִ י׃ פָּרִים שִׁבְעָה, אֵ י לִ ם שׁ;נBֽיִם, ...it is refracted in our lives, +Their accompanying grain-o,erings and deciding what we ;כּ בָ שִׂים ; בּנֵ י שׁBנBה אַ רְ ָ בּעָ ה עָ ָשׂר, ; תּמִ י מִ ם. want to take with us as we וּמִנְחָתָם... :'move forward. On Sh’mini "# +'’3%#% $&4(5(& $#! +%30$& &"5$ Atzeret, first we take a deep On the eighth day you shall hold a solemn gathering; you breath and enter inward, then we celebrate what we shall not work at your occupations. You shall present a burnt לִשְׁמִינִי עֲצֶֽרֶת ו;שִׂמְחַת תּוֹרָה have found. o,ering, an o,ering by fire of pleasing odor to A#("!); one +Sh’mini Atzeret also bull, one ram, seven yearling lambs, without blemish. בּ<יּוֹם הַשְּׁמִינִי, עֲצֶֽרֶת תִּהְיֶה לB כֶ ם, כׇּל מְלֶֽאכֶת ֹעֲבדָה 'א celebrates the completion of תַ עֲ שׂוּ. וְ הִ קְ רַ בְ תֶּם ֹעלBה אִשֵּׁה רֵ ֽ י חַ נִ י חֽ ֹ חַ ל< יהוה, פַּר אֶחָד, ...a cycle of reading the Torah 2Their accompanying grain-o,erings and the beginning of a new אַֽיִל אֶחָד, ;כּ בָ שִׂים ; בּנֵ י B שׁנB ה שִׁבְעָה, תְּמִימִם. :cycle. (Outside the Land Each sacrificial offering concludes with the following וּמִנְחָתָם... of Israel, where two days of Their accompanying grain-o,erings and libations shall be each festival are observed, as the Torah ordained: three-tenths of a measure for the this occurs on Sim:at Torah, Each sacrificial offering concludes with the following: וּ מִנְחָתָם ו; נִ סְ ֵ כּי הֶ ם ִ כּמְ דֻ ָבּר׃ שׁ;'שָׁה עֶ ְשׂ ֹרנִ ים ל< פָּר, which is the second day of bull, two-tenths for the ram, one-tenth for the lamb, and a Sh’mini Atzeret.) We leave measure of wine appropriate for the libation. A goat shall ְ וּשׁנֵ י עֶ שׂ ְֹרנִ ים לBאָֽיִל, ו;עִשָּׂרוֹן ל< ֶ ֽ כּבֶ שׂ, ו; י< ֽ יִ ן ; כּנִ סְ כּוֹ, the holiday with a sense of be o,ered for expiation, as well as the two daily customary joy and completion. And ו; ָ שׂעִ יר ל; כַ פֵּר, וּשְׁנֵי ת;מִידִים ; כּהִ ְ ל כָ תָ ם. .now we look forward to o,erings re-entering ordinary time. As we complete the reading of the Torah and start it anew, we might recall that the last letter of the Torah is a lamed and the first letter of the Torah is a bet, spelling the Hebrew word lev, “heart.” We can re-enter our daily reality with a new heart—a heart filled with the discoveries and insights of the holiday cycle now completed.

350 מוסף ליום טוב · העבודה במקדש  ·   ·    350 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. The Celebration of the On Shabbat we add: On Shabbat we add: C:A<#F$ 6@

351 מוסף ליום טוב · העבודה במקדש  ·   ·    351 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. When the kohanim are about to bless the congregation during the repetition When the kohanim are about to bless the congregation during the 9 L A In the Land . ִ ּברְ כַּת כּ ֹהֲ נִ ים of the Amidah, we recite this paragraph and then continue with “We thank You,” below. repetition of the Amidah, we recite this paragraph and then continue below. of Israel the kohanim bless , ֹמודִ ים May our prayers be pleasing to You, as were the burnt o,erings and sacrifices in the holy with Temple in Jerusalem. We entreat You, Compassionate God, restore Your presence to the congregation at every morning service. Outside ו;תֵעָרֵב ל;פB נֶ ֽי8 עֲ תִ י רָ תֵֽנוּ ;כּעוֹ לB ה וּ ְ כ קׇ רְ בָּן. אB נּBא רַחוּם, בּ;רַחֲמֶ ֽ י8 Zion, Your city, and the proper worship to Jerusalem. May our eyes behold Your of the Land of Israel, this הָ רַ בִּים הָ ֵשׁב שׁ;כִינBת;8 ל;צִיּוֹן עִיר8ֶֽ, ו;סֵֽדֶר הָ עֲ בוֹדָה לִ ירוּשׁBלBֽיִם. tradition of the Priestly ו;תֶחֱזֶֽינBה עֵינֵֽינוּ ;בּשׁוּב;8 ל;צִיּוֹן בּ;רַחֲמִים, ו; שָׁם < נ עֲ בׇ דְ 8 בּ;יִרְאָה .merciful return to Zion so that we may worship there as in days of old Barukh atah A!"#$%, for You alone shall we worship in awe. Blessing is restricted to the festivals and the High ִ כּי מֵ י עוֹ לB ם וּ כְ B שׁנִ ים ק< דְ מוֹנִיּוֹת. During the silent Amidah, and when the kohanim do not ascend the bimah Holy Days. A common בָּרוּQ אַ תָּה יהוה, ֶשׁאוֹת;8 ; ל בַ דּ; 8 בּ;יִרְאָה נ< עֲ בוֹד. :to bless the congregation, we say reason given for this is May our eyes behold Your compassionate return to Zion. During the silent Amidah, and when the kohanim do not ascend that a kohen may not bless Barukh atah A!"#$%, who restores Your Divine Presence to Zion. the bimah to bless the congregation, we say: the congregation when experiencing personal -sadness. Diaspora com ו;תֶחֱזֶֽינBה עֵינֵֽינוּ ;בּשׁוּב;8 ל;צִיּוֹן בּ;רַחֲמִ ים. Sixth B’rakhah: Gratitude for Life and Its Blessings munities experienced much ,difficulty in their daily lives בָּרוּQ אַ תָּה יהוה, הַ ַ מּחֲ זִ יר ; שׁכִ ינBתוֹ לְצִיּוֹן. When the Amidah is recited silently, we read this paragraph. but the festivals offered an When the Amidah is chanted aloud, the leader reads this When the Amidah is recited silently, we read this paragraph. opportunity for joy. following paragraph as the congregation reads the next passage. When the Amidah is chanted aloud, the leader reads this fol- a lowing paragraph as the congregation reads the next passage. 6    ׁ ֶ ש ֹאו Cתְך We thank you, for You are ever our God and the God of our ancestors; You    This was .לְ ּבַד Cְך ּבְיִרְאָה ַ נ עֲ ֹבוד b מוֹדִ ים אֲ נRֽחְ נוּ לָ(, שָׁאַתָּה הוּא יהוה אֱ 'הֵ ֽינוּ וֵא'הֵי .are the bedrock of our lives, the shield that protects us in every generation We thank You and sing Your praises—for our lives that are in Your hands, for the standard ending of the b’rakhah in the Land of אֲ בוֹתֵ ֽ ינוּ [ו;אִ מּוֹתֵ ֽ ינוּ] ל;עוֹלBם וBעֶד. צוּר ח< ֵ יּֽינוּ מBגֵן יִשְׁעֵ ֽ נוּ our souls that are under Your care, for Your miracles that accompany us each ,Israel in the 1st millennium אַתָּה הוּא ל; דוֹר וB דוֹר. נוֹדֶה לּ;8 וּנְסַפֵּר תּ;הִלָּת8ֶֽ, ע< ל ח< ֵ יּֽינוּ day, and for Your wonders and Your gifts that are with us each moment— preserved in this version of the b’rakhah, which is הַמּ; סוּרִ ים בּ;יBד8ֶֽ ו;ע<ל נִשְׁ מוֹתֵ ֽ ינוּ הַפּ; קוּדוֹת לQB, ו; ע< ל נִ ֶ ֽ סּיevening, morning, and noon. ▶ You are the one who is good, whose mercy 8 recited whenever the koha- nim ascend the bimah to שֶׁ בּ;כׇ ל־יוֹם עִמָּ ֽ נוּ, ו;ע<ל נִפְ ל; אוֹתֶ ֽ י8 ו; טוֹבוֹתֶ ֽ י8 שֶׁבּ;כׇל־עֵת, is never-ending; the one who is compassionate, whose love is unceasing. We .bless the congregation עֶֽרֶב ֹוBבֽקֶר ו;צׇהfרָֽיִם. ◀ הַ טּוֹב, כִּי 'א כBלֽוּ רַחֲמֶ ֽ יhave always placed our hope in You. ,8 - . . .    ו;הַמ;רַחֵם, כִּי 'א תַ ֽ מּוּ חֲסָדֶ ֽ י8 מֵעוֹלBם קִ וִּֽינוּ לThis paragraph is recited by the congregation when the full Amidah is repeated by the leader, .QB לְ ֹעולָם וָעֶד. . . by custom remaining seated and bowing slightly.  Eternity has an .לְ ֹדור וָ ֹדור a We thank You for the ability to acknowledge You. You are our God and the God of This paragraph is recited by the congregation when the full Amidah is repeated by the leader, by custom remaining seated and bowing slightly. abstract, transcendent ring, our ancestors, the God of all flesh, our creator, and the creator of all. We o,er praise but the notion of eternality -b expressed here is not out מוֹדִ ים אֲ נ<ֽחְ נוּ לQB שָׁאַתָּה הוּא יהוה אֱ 'הֵ ֽינוּ וֵא'הֵי אֲ בוֹתֵ ֽ ינוּ .and blessing to Your holy and great name, for granting us life and for sustaining us side of time—it is formed [ו;אִ מּוֹתֵ ֽ ינוּ], אֱ'הֵי כׇל־בָּשָׂר, יוֹצ;רֵ ֽ נוּ, יוֹצֵר בּ;רֵ אשִׁ ית. בּ;רָ כוֹת May You continue to grant us life and sustenance. Gather our dispersed to Your holy by what is handed from ו; הוֹדָ אוֹת ל;שִׁמ8ְ ה<גּB דוֹל ו;ה<קּB דוֹשׁ, ע<ל שֶׁהֶחֱ יִ יתָ ֽ נוּ ו; קִ יּ<מְתָּ ֽ נוּ. כֵּן courtyards, that we may fulfill Your mitzvot and serve You wholeheartedly, carrying out Your will. May God, the source of gratitude, be praised. one generation to the next.  ... : תּ; ח< ֵ יּֽנוּ וּ תְ ק< יּ;מֵ ֽ נוּ, ו;תֶאֱ סוֹף גּB לֻ יּוֹתֵ ֽ ינוּ ל;חַ צְ רוֹת קׇדְשׁ8ֶֽ, לִשְׁ מוֹר . ׁ ֶש ְבּ ׇכל־י ֹום . . . ׁ ֶש ְבּ ׇכל־עֵת חֻקֶּ ֽ י8 ו; ל< עֲ שׂוֹת ר;צוֹנ8ֶֽ, וּ לְ עׇ בְ דּ;8 בּ;לֵבָב שׁBלֵם, ע<ל שֶׁאֲ נ<ֽחְ נוּ ,For all these blessings may Your name be praised and exalted, our sovereign -God’s presence is some מוֹדִ ים לQB. בָּ רוּQ אֵל הַ הוֹדָ אוֹת. .always and forever times more readily sensed at peak moments and on ו; ע< ל ֻכּלָּם יִ תְ בָּרQַ ו;יִתְרוֹ מַ ם שִׁמ8ְ מ< לְ כֵּֽנוּ תָּמִ יד ל;עוֹלBם וBעֶד. ,May all that lives thank You always, and faithfully praise Your name forever God of our deliverance and help. special days, like festivals. Here, at the end of our ֹו;כל הַ ח< ִ יּים י וֹ דֽ וּ8 סֶּֽלBה, וִ יה< ל; לוּ אֶת־שִׁמ8ְ בֶּאֱמֶת, a Barukh atah A!"#$%, Your name is goodness and praise of You is fitting. festival prayer, we are reminded that not only הָאֵל י; שׁוּעָתֵ ֽ נוּ ו;עֶ זְרָתֵ ֽ נוּ סֶֽלBה. During the silent Amidah, we continue with Sim Shalom on page . b singular moments but also every moment, not only בָּ רוּQ אַתָּה יהוה, הַ טּוֹב שִׁמ8ְ וּל8ְ נBאֶה ל; הוֹדוֹת. on page . special days but also every ִשׂים ׁשָל ֹום During the silent Amidah, continue with day, are miraculous expres- sions of the Divine.

352 מוסף ליום טוב · העבודה במקדש  ·   ·    352 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. The Blessing 9%: LC#:=9F6 AF:==#DM Originally the . ִ ּברְ כַּת כּ ֹהֲ נִ ים א Seventh B’rakhah: Prayer for Peace At the time when the When the leader recites the Priestly Blessing: Priestly Blessing (Numbers Holy One said to Aaron &'( /5%(+&67 .6(++%#8 :–) was a part of אֱ 'הֵ ֽינוּ וֵא'הֵי אֲ בוֹתֵ ֽ ינוּ [ו;אִ מּוֹתֵ ֽ ינוּ], בָּר; כֵ ֽנוּ בַּבּ;רָכָה and his sons, “In this way the Temple service, but א you shall bless” (Numbers nothing restricts it to the הַמ;שֻׁלֶּֽשֶׁת בַּתּוֹרָה הַכּ;תוּבָה ע<ל י;דֵי מֹשֶׁה עַ בְ דּWhen the leader recites the Priestly Blessing: ,8ֶֽ ;:<=), Israel said before Temple site. The Mishnah the Holy One, “Master of Our God and God of our ancestors, with the threefold Sotah :) records that it) הָאֲמוּרָה מִפִּי ֹאַהֲרן וּבB נB יו, ֹכּהֲ נִ ים, עַם ק;דוֹשׁ8ֶֽ, כָּאָ מוּר׃ the Universe, You have blessing of the Torah written by Moses Your servant, was recited outside of the told the priests to bless us, Temple, where its mode י;בָרֶכ8ְ יהוה ו;יִשְׁמ;רֶֽ 8. כֵּן י5הִי רָ צוֹן. ,recited by Aaron and his descendants, the kohanim but all we require is Your of recitation differed from יBאֵר יהוה פּB נB יו אֵ לֶ ֽי8 וִ י חֻ ָנֶּֽךּ. כֵּן י5הִי רָ צוֹן. :blessing, and to be blessed bless us, Your holy people when it was offered in the from Your mouth, as it is Temple. יִ שָּׂא יהוה פּB נB יו אֵ לֶ ֽי8 ו;יBשֵׂם ל;8 שׁB לוֹם. כֵּן י5הִי רָ צוֹן. .written, ‘Look forth from May A#("!) bless and protect you The leader of the service Your holy habitation, from Ken y’hi ratzon. at the top of the next page. pronounces each word of ִשׂים ׁ ָשל ֹום So may it be God’s will. The leader continues with heaven’ (Deuteronomy May A#("!)’s countenance shine upon you the blessing softly, acting <;:>6).” The Holy One as prompter, so that the said to them, “Although and may A#("!) bestow kindness upon you. kohanim will not make ב I have asked the priests Ken y’hi ratzon. When the kohanim recite the Priestly Blessing, the leader says the following: So may it be God’s will. mistakes. The congregation to bless you, I shall stand answers “Amen” to each אֱ'הֵֽינוּ וֵא'הֵי אֲ בוֹתֵֽ ינוּ [ ו; אִ מּוֹתֵֽ ינוּ], ָ בּר; כֵֽנוּ בַ בּ;רָכָה הַ מ; ֻשֶֽׁלּשֶׁת, May A#("!)’s countenance be lifted toward you with them and bless you line of the blessing but the ַבּתּוֹ רָ ה הַ ;כּתוּבָה ע<ל י;דֵי מֹשֶׁה עַבְדּ8ֶֽ, הָ אֲ מוּרָה .as well].” This is why the and may A#("!) grant you peace] leader does not, since it priests spread out their Ken y’hi ratzon. might distract him or her מִ פִּי אַ הֲ ֹרן וּבB נB יו, ֹכּהֲנִים .So may it be God’s will hands, as if to say that The leader continues with Sim Shalom at the top of the next page. Congregation: from the words that are the Holy One is standing to be pronounced. (When עַם ק5דוֹ ֶֽשׁX ָ כּאָ מוּר. behind them. Therefore, it the Priestly Blessing is ב is written (Song of Songs recited by the prayer leader <:7), “gazing through the When the kohanim recite the Priestly Blessing, the leader says the following: Kohanim: and not the kohanim, the windows”—from between Our God and God of our ancestors, with the threefold blessing congregational response is בָּרוּQ אַ תָּה יהוה אֱ'הֵֽינוּ מֶֽלQֶ הָ עוֹ לB ם, אֲ שֶׁר קִ דּ; שָֽׁנוּ בִּקְדֻשָּׁתוֹ the hands of the priests; written in the Torah by the hand of Moses Your servant, recited by ken y’hi ratzon, “So may it שֶׁל ֹאַהֲרן, ו; צִ וּBֽנוּ ל;בָרQֵ אֶת ־ עַ מּוֹ יִ ְ שׂרָ אֵ ל ; בּאַ הֲ בָ ה. “peering through the lat- Aaron and his descendants, the kohanim, bless us be God’s will,” instead of tice”— from between the Congregation: Your holy people. Amen.) priests’ fingers. The leader recites each word of the blessing softly, am k’doshekha ka-amur. When blessing the which the kohanim then repeat aloud. —"&-91$5 $!99!0 congregation, the kohanim Kohanim: cover their faces with their י;בָרֶכ8ְ יהוה ו; יִ שְׁמְרֶֽ 8. אָמֵן. Barukh atah A!"#$%, our God, ruler of time and space, who has made us tallitot so that they are not יBאֵר יהוה B פּנB יו אֵ לֶ ֽי8 וִ י חֻ ֶֽנּ ָךּ. אָמֵן. holy with the sanctity of Aaron and has instructed us to bless the people seen. Similarly, congregants do not look directly at the יִשָּׂא יהוה B פּנB יו אֵ לֶ ֽי8 ו; יB שֵׂם ל; B 8שׁלוֹם. אָמֵן. .Israel with love kohanim as they chant the The leader recites each word of the blessing softly, Congregation: blessing. The kohen is a -transmitter of God’s bless אַדִּ יר ַבּמָּרוֹם, שׁוֹ כֵ ן ִ בּגְ בוּ רָ ה, אַ ָתּה Bשׁלוֹם ו; ִ שׁמְ 8 שׁBלוֹם. .which the kohanim then repeat aloud May A#("!) bless and protect you. Amen. ing but not its author. In a mark of the sacredness of י;הִי רָ צוֹן ֶשׁ ָתּ ִ שׂים עBלֵֽינוּ ו; ע< ל ׇכּ ל ־ עַ ;מּ8 בֵּית יִ שְׂרָאֵל May A#("!)’s countenance shine upon you the occasion, the kohanim ח<יִּים וּבְרָכָה לְ מִ ְ שׁמֶ ֽ רֶ ת Bשׁלוֹם. .and may A#("!) bestow kindness upon you. Amen+ May A#("!)’s countenance be lifted toward you remove their shoes, as Moses did at the burning +and may A#("!) grant you peace. Amen. bush. Congregation: The kohanim go up to the bimah at the beginning of the concluding b’rakhot of the Amidah and stand facing the ark till after they recite the b’rakhah “to bless the people Israel with love.” They Majestic on high, dwelling in might: You are peace and Your name is then turn to face the congregation and offer the Priestly Blessing. Upon conclusion of the bless- peace. May it be Your will to grant us and the entire house of Israel ing, they once again turn to face the ark until the completion of the Amidah. (Reuven Hammer, blessing and life as guardians of peace. adapted) .(The prophet Isaiah refers to the people Israel this way (: .עַם ְק ֹדו ׁש Cֶֽך כָּאָ ּמור :C %@F6 L:@LF>@6

353 מוסף ליום טוב · העבודה במקדש  ·   ·    353 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. . ִ ׂשים ׁ ָ ש ֹלום Peace Grant peace to the world, goodness and blessing, grace, love, and M  Every Jewish prayer service שִׂ ים שָׁ לוֹם בָּעוֹלBם טוֹבָה וּבְרָכָה, חֵן וBחֶֽסֶד ו;רַחֲמִ ים, True peace is not a compassion, for us and for all the people Israel. Bless us, our cre- ends with a prayer for עB לֵ ֽינוּ ו;ע<ל כׇּל־יִשְׂרָאֵל עַמּ8ֶֽ. בָּר; כֵ ֽנוּ אָ בִֽ ינוּ כֻּלָּ ֽנוּ כּ;אֶחָד simple yielding, giving ator, united as one with the light of Your presence; by that light, peace. The midrash says בּ; אוֹר פּB נֶ ֽי8, כִּי ב; אוֹר פּB נֶ ֽיB 8 נ תַ ֽ תָּ לָּ ֽנוּ, יהוה אֱ 'הֵ ֽינוּ, in, or giving up, but true peace comes after A#("!) our God, You have given us a guide to life, the love of that peace is one of the names of God (Sifrei Num- תּ וֹ רַ ת ח< ִ יּים ו;אַהֲבַת חֶֽסֶד, וּצְדBקBה וּבְרָכָה ו;רַחֲמִ ים prolonged struggle; kindness, generosity, blessing, compassion, life, and peace. May such a peace is lasting. bers ). it please You to bless Your people Israel at every season and at all One opinion .אֱלֹהַי  M" ו; ח< ִ יּים ו;שׁB לוֹם, ו; טוֹב בּ;עֵ ינֶ ֽי8 ל;בָרQֵ אֶת־עַמּ;8 יִשְׂרָאֵל .#1"-1 1-?!"-1— voiced in the Babylonian בּ;כׇל־עֵת וּבְכׇל־שָׁעָה בִּשְׁלוֹמtimes with Your gift of peace. .8ֶֽ /34)/ 2) Barukh atah A!"#$%, who blesses Your people Israel with peace. Talmud states that every -Amidah must be accompa בָּרוּQ אַ תָּה יהוה, הַמ;בָרQֵ אֶת ־ עַ מּוֹ יִ ְ שׂרָ אֵ ל ַ בּשּׁB לוֹם. :Prayer for Peace The silent Amidah concludes with a personal prayer or one of the following: nied by a personal prayer An Interpretive The silent Amidah concludes with a personal prayer or one of the following: Berakhot b). The prayer) א that is printed at the top of א Rendering this page is offered by the אCֱהRי, נ5 צוֹר ל; שׁוֹנִי מֵ רָ ע, וּשְׂפָת<י מִ דַּ בֵּר מִרְמָה, ו;לִמְק<ל;ל<י O God from whom all My God, keep my tongue from evil, my lips from deceit. Help me peace flows, grant ignore those who would slander me. Let me be humble before Babylonian Talmud (Bera- khot a) as an example of נ< פְ שִׁי תִדֹּם, ו; נ< פְ ִשׁי כֶּעָפָר ל< ֹכּל תִּהְיֶה. ; פּתַ ח לִ ִבּי בּ;תוֹרָתserenity to Your people all. Open my heart to Your Torah, that I may pursue Your mitzvot. ,8ֶֽ with love and mercy, such a personal prayer; it is attributed to Mar son of וּ בְ מִ צְ `תֶֽ י8 תִּרְדּוֹף נ< פְ שִׁי. ו;כׇ ל־הַח ; וֹשׁבִ ים עBל<י רָעָה, מ;הֵרָה life and goodness for Frustrate the designs of those who plot evil against me; nullify Ravina (th century). The הָפֵר עֲצָתָם ו;ק<לְקֵל מַ חֲ ַשׁ בְ תָּם. עֲ שֵׂה ל; מַ ֽ עַ ן שׁ;מ8ֶֽ, עֲ ֵשׂה all. Shelter us with their schemes. Act for the sake of Your name, act for the sake of kindness, bless us with Your triumph, act for the sake of Your holiness, act for the sake of alternative prayer printed at the bottom of this page ל;מַֽעַן י;מִ ינ8ֶֽ, עֲ שֵׂה ל;מַֽעַן ק;דֻשָּׁת8ֶֽ, עֲ שֵׂה ל;מַֽעַן תּוֹרָתtranquility at all times .8ֶֽ and all seasons. We Your Torah. Answer my prayer for the deliverance of Your people. appears in the Prague ל;מַֽעַן יֵחBל;צוּן י;דִ ידֶ ֽ י8, הוֹשִֽׁיעָה י;מִינ;8 ו<עֲנֵֽנִי. praise You, God, whose May the words of my mouth and the meditations of my heart be prayerbook Sha∙arei Tziyon blessing is peace. (); its English rendering is by Jules Harlow. Both of יִהְיוּ ל;רָצוֹן אִמְרֵי פִי ו;הֶגְיוֹן לִ בִּי ל;פB נֶ ֽי8, יהוה צוּרִי ו;גוֹאֲלִי. .acceptable to You, A#("!), my rock and my redeemer A Personal Prayer Some have the custom of taking three steps backward and bowing. Some have the custom of taking three steps backward and bowing. these concluding prayers are distinguished by the use ֹע ֶשׂה Bשׁלוֹם בִּמְרוֹמBיו, הוּא י< עֲ ֶשׂה Bשׁלוֹם עB לֵ ֽינוּ May my tongue be inno- May the one who creates peace on high bring peace to us and to cent of malice and my of the first-person singular, whereas almost all other ו; ע< ל ׇכּ ל ־ יִ שְׂרָאֵל [ ו; ע< ל ׇ כּל־יוֹשׁ;בֵי תֵבֵל], ו;אִמְרוּ אָ מֵ ן. .lips free from lies. When all Israel [and to all who dwell on earth]. And we say: Amen -prayers are in the first ב confronted by enemies .person plural ב ,may my soul stay calm Sovereign Master of joy in whose presence there is no sadness, .יִהְ ּיו לְרָ ֹצון   " רִ בּוֹנוֹ ֶשׁל עוֹלָם, אֲדוֹן הַ שִּׂמְחָה שֶׁאֵ ין ל;פB נB יו עַצְ בוּת, .truly humble to all Open my heart with grant me the capacity to welcome and extend the holiness of this Psalm :. ז<כֵּֽנִי ל;ק<בֵּל וּלְהַמְשִׁ יQ עBל<י ק; דֻ שַּׁת יוֹם טוֹב בּ;שִׂמְחָה Your teachings, that I festival with joy and delight. Teach me to transform troubled may be guided by You. times into moments of happiness, for estrangement from You ו;חֶדְוBה. ל<מּ;דֵֽנִי ל<הֲ פוֹQ יB גוֹן ל;שִׂמְחָה, שֶׁהַהִתְרַחֲ קוּת May all who plan evil מִמּ;8 בָּֽאָה לBֽנוּ ע<ל י;דֵי הָעַצְ בוּת. הָשִֽׁיבָה לִי שׂ; שׂוֹן -against me abandon grows out of despair. Revive me with the joy of Your deliver their schemes. Hear ance; may Your generous spirit support me. May it be Your will, יִשְׁע8ֶֽ, ו; רֽ וּ חַ נ;דִיבָה תִּסְמ;כֵֽנִי. י;הִי רָ צוֹן מִ לּ;פB נֶ ֽי8, יהוה my words and help me, A#("!) my God, to open for me the gates of Torah, the gates of God, because You are אֱ'ה<י, שֶׁתִּפְתַּח לִי שַׁעֲרֵי תוֹרָה, שַׁעֲרֵי חׇכְמָה, שַׁעֲרֵי loving, because You wisdom and understanding, the gates of sustenance and life, the אַהֲבָה ו;אַחְוBה, שׁB לוֹם ו;רֵ עוּת. .reveal Your Torah. May gates of love and friendship, peace and companionship You find delight in the Some have the custom of taking three steps backward and bowing. words of my mouth and Some have the custom of taking three steps backward and bowing. ֹע ֶשׂה Bשׁלוֹם בִּמְרוֹמBיו, הוּא י< עֲ ֶשׂה Bשׁלוֹם עB לֵ ֽינוּ in the emotions of my May the one who creates peace on high bring peace to us and to heart, God, my strength all Israel [and to all who dwell on earth]. And we say: Amen. ו; ע< ל ׇכּ ל ־ יִ שְׂרָאֵל [ ו; ע< ל ׇ כּל־יוֹשְׁבֵי תֵבֵל], ו;אִמְרוּ אָ מֵ ן. .and my salvation. + Yihyu l’ratzon imrei fi v’hegyon libi l’fanekha, Adonai tzuri v’go·ali +As You maintain har- Oseh shalom bimromav hu ya∙aseh shalom aleinu mony in the heavens, When the Amidah is to be repeated aloud, we turn back to page . give peace to us and v’al kol yisrael [v’al kol yosh’vei teiveil], v’imru amen. At other times, the service continues with Kaddish Shalem on page , except on Sukkot when Hoshanot may be recited at this point; see page . to the whole Jewish When the Amidah is to be repeated aloud, we turn back to page . people. Amen. At other times, the service continues with Kaddish Shalem on page , except on Sukkot when Hoshanot may be recited at this point; see page .

354 מוסף ליום טוב · העבודה במקדש  ·   ·    354 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. תפילת טל ותפילת גשם Tal and Geshem: Prayers for Dew and Rain

The Land of Israel The ark is opened and we rise. The ark is opened and we rise.   . In the Land of Israel, there are As I proclaim the name A!"#$%, give glory to our God. essentially two seasons: the כִּי שֵׁם יהוה אֶקְרָא, הָ בוּ ֹגֽדֶל לֵ א'הֵ ֽינוּ. -Throughout the genera dry season (roughly the six אֲדֹנBי שׂ;פָת<י תִּפְתָּח, וּפִי י<גִּ יד תּ;הִלָּתtions, the geography, the A!"#$%, open my lips that my mouth may speak Your praise. .8ֶֽ landscape, and the seasons months from mid-March that defined the Land of First B’rakhah: Our Ancestors With Patriarchs and Matriarchs: With Patriarchs: through mid-September, Israel were prominently With Patriarchs and Matriarchs: when rainfall is unusual) & בָּ רוּ! אַתָּה יהוה, & בָּ רוּ! אַתָּה יהוה, :imprinted in the minds of With Patriarchs a a and the rainy season (in the other months). Should אֱ 'הֵ ֽינוּ וֵא'הֵי אֲ בוֹתֵ ֽ ינוּ, אֱ 'הֵ ֽינוּ וֵא'הֵי אֲ בוֹתֵ ֽ ינוּ ,%$#"!Jews. Frequently the rivers Barukh atah A!"#$%, Barukh atah A and the mountains of the our God and God of our our God and God of our insufficient rain fall in this Land of Israel seemed latter season, the land אֱ'הֵי אַבְרָהָם, אֱ'הֵי [ו;אִ מּוֹתֵ ֽ ינוּ], אֱ'הֵי אַבְרָהָם, more real to our ancestors ancestors, ancestors, suffers a drought. The יִצְחBק, וֵא'הֵי ֹי<עֲקב, הָאֵל אֱ'הֵי יִצְחBק, וֵא'הֵי ֹי<עֲקב, -than what they encoun God of Abraham, God of God of Abraham, God of Mishnah declares that on tered in the lands where Sukkot—approximately ה<גּB דוֹל ה< גִּ בּוֹר ו;ה<נּוֹרָא, אֱ'הֵי שָׂרָה, אֱ'הֵי רִבְקBה, ,Isaac, and God of Jacob, Isaac, and God of Jacob they dwelled. In this vein, the time that ushers in the אֵל עֶ לְ יוֹן, גּוֹמֵל חֲסָדִ ים אֱ'הֵי רָחֵל, וֵא'הֵי לֵאָה, Yehudah Halevi, living in great, mighty, awe-inspiring, God of Sarah, God of rainy season in the Middle Spain, could write, “I am Rebecca, God of Rachel, East—the world is judged טוֹבִ ים, ו;קוֹנֵה ֹהַכּל, הָאֵל ה<גּB דוֹל ה< גִּ בּוֹר ו;ה<נּוֹרָא, ,transcendent God in the West, but my heart who acts with kindness and God of Leah, regarding rainfall (Rosh is in the East.” The liturgy, Hashanah :). In the time ו;זוֹכֵר חַסְדֵי אָ בוֹת, אֵל עֶ לְ יוֹן, גּוֹמֵל חֲסָדִ ים which is the spiritual life and love, and creates all, great, mighty, awe-inspiring, of the Temple, the holiday וּמֵ בִ יא גוֹאֵל לִבְנֵי ב;נֵיהֶם טוֹבִ ים, ו;קוֹנֵה ֹהַכּל, ו;זוֹכֵר ,of the Jewish people who remembers the loving transcendent God, would be celebrated with a preserves this attitude: ceremony of pouring water ל;מַֽעַן שׁ; מוֹ בּ;אַהֲבָה. חַסְדֵי אָ בוֹת [ו;אִמָּ הוֹת], deeds of our ancestors, who acts with kindness its temporal rhythms, at the foot of the altar, expressed through its and who will lovingly bring a and love, and creates all, symbolizing the circulation וּמֵ בִ יא גוֹאֵל לִבְנֵי ב;נֵיהֶם מֶֽלQֶ עוֹזֵר וּ מ וֹ שִׁ ֽ י עַ וּמBגֵן. prayers, are geared to the redeemer to their children’s who remembers the loving of water, below and above. ל;מַֽעַן שׁ; מוֹ בּ;אַהֲבָה. seasonal life of the Land of b In post-Temple times, the בָּ רוּQ אַתָּה יהוה, ,children for the sake of deeds of our ancestors Israel. And we, who may prayer for rain was post- מBגֵן אַבְרָהָם. מֶֽלQֶ עוֹזֵר וּפוֹקֵד be deeply attached to the divine honor. and who will lovingly bring a poned till the end of the lands in which we live, still ,holiday, Sh’mini Atzeret וּ מ וֹ שִׁ ֽ י עַ וּמBגֵן. You are the sovereign redeemer to their children’s experience the intimate who helps and saves children for the sake of since it was thought to be connection we have to the b inappropriate to pray for בָּ רוּQ אַתָּה יהוה, Land of Israel. We pray and shields. divine honor. rain while we dwell in the מBגֵן אַבְרָהָם וּפוֹקֵד שָׂרָה. facing toward Jerusalem a Barukh atah A!"#$%, You are the sovereign sukkah. As mentioned, dur- and we pray for the peace Shield of Abraham. who helps and guards, ing the summer months no אַ תָּ ה גִּ בּוֹר ל; עוֹלBם אֲדֹנBי, of Jerusalem. Other places rain falls in the Land of Is- may be our home, but this saves and shields. rael and plant life depends מ;ח<יֵּה מֵתִים אַ תָּה, רַב ל; ה ִ ֽ וֹשׁי עַ . is our homeland. a Barukh atah A!"#$%, on the dew that appears 'In praying for rain in its Shield of Abraham and On the first day of Pesa! we continue with the prayer for dew on the next page. overnight. Parts of the land season in the Land of Is- On Sh’mini Atzeret we continue with the prayer for rain on page . remain arid throughout the rael, we are being both lit- Guardian of Sarah. summer but other parts, eral and figurative. We pray such as the Jezreel Valley, continue to nourish vegetation throughout the summer because of the abundance for the sake of the Land of of dew; the high heat during the day contrasted with the cool of the evening causes the dew to settle. Israel that this year not be Second B’rakhah: God’s Saving Care Beginning with the Musaf Amidah for Sh’mini Atzeret and continuing until the first day of Pesa%, we add one of drought, and that You are ever mighty, A!"#$%— the phrase “who causes the wind to blow and the rain to fall” in each recitation of the Amidah. Although all the harvest in the spring You give life to the dead— that is required is that the announcement of this single phrase be made in this service, over time, piyyutim and fall be fruitful; and centering on the theme of water were added to the liturgy. Sephardim recite the piyyutim for rain or dew we pray, too, for our own great is Your saving power: before beginning the Amidah; Ashkenazim add them during the second b’rakhah of the Amidah, in which the good harvest, a harvest On the first day of Pesa! we continue with the prayer for dew on the next page. winter prayer for rain is regularly added. Because the Mishnah refers to rain as God’s judgment, it is customary of physical and spiritual On Sh’mini Atzeret we continue with the prayer for rain on page . to recite this part of the service in the plaintive tune of the High Holy Days and for the leader of the service to wholeness. May this year wear a kittel, the white garment symbolizing both purity and death. Pesa% marks the end of the rainy season; be a year of blessing. therefore, a prayer for dew is said on the first day.

374 מוסף ליום טוב · תפילת טל ותפילת גשם  ·  ·      374 Siddur Lev Shalem. 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 ).*"*-%," +*(%)$'#&% $#" א בַּשּׁ0פֵל1ה וּבָהָר Our God and God of our ancestors: reverse acrostic, with each וּמ1 ל0 אוּ הW גּ0ר1 נוֹת בָּר stanza beginning with the אֱ ?הֵ ֽינוּ וֵא?הֵי אֲ בוֹתֵ ֽ ינוּ [ו0אִ מּוֹתֵ ֽ ינוּ], -Send dew to make Your land lovely. word tal (“dew”) and end ו0הW יְק1 בִ ים תִּ ירוֹשׁ .(”ing with b’tal (“with dew טַל .Send blessing that we may delight in You ו0יִצְהָר The intermediate lines of תְּרWנֵּֽנ1ה פּ0ר1 זוֹת .each stanza rhyme ֵתּן לִרְ צוֹת אַרְצAָ, שִׁ יתֵ ֽ נוּ ב0רָכָה בּ0דִיצMake grain and grapes abound; ,Aָ Each stanza begins by רב דּ1ג1ן ו0תִ ירוֹשׁ בּ0הַפְרִיצAָ, קוֹמֵם עִ יר בָּהּ חֶפְצAָ, בּ(טָל. .build the city You desire with heavenly dew—b’tal עוֹמ0 דוֹת עWל תִּלָּם -talking about the hoped ֹ ו0הַשָּׁמַֽיִם יִתּ0 נוּ טַלָּם. Command dew to provide a good year crowned for prosperity that the ,morning dew may bring טַל ,In valleys and on hilltops may God’s trees be sated, with the splendor and glory of the fruits of the earth. but ends by talking about וֵּה שׁ1נ1ה טוֹבָה וּמְעֻטֶּֽרֶת, רִי הָאָֽרֶץ ל0ג1 אוֹן וּלְתִפְאֶֽרֶת, May the city that has become an abandoned hut ,spiritual redemption. Thus צַ פּ( granaries be filled with the dew for which we pray עִ יר כַּסֻּכָּה נוֹתֶֽרֶת, שִׂימָהּ בּ0י1דP0 עֲטֶֽרֶת, בּ(טָל. grain, become a royal wreath held in Your hands presses with the juice of with heavenly dew—b’tal. is both the morning dew grapes and olives; that nourishes grain and fruit and also the “spiritual טַל may everyone settled in Let dew drift over this blessed earth .dew” that refreshes us וֹפֵף עֲלֵי אֶֽרֶץ בּ0רוּכָה, מֶּֽגֶד שָׁמַֽיִם שַׂ בּ0עֵ ֽ נוּ ב0רָכָה, their own land נ מִ .sing as the heavens send and satisfy us with the sweetness of heaven’s blessing The . ּכ ַּנָה   ל( הָאִ יר מִ תּוֹA חֲשֵׁכָה, כַּנּ1ה אַחֲרֶ ֽ יP מ0שׁוּכָה, בּ(טָל. ,down dew. Let light break through the darkness —&"'"("# %)# *$)%+"' that these stalks grow toward You, with heavenly dew—b’tal. people Israel.      טַל May dew flow down mountainsides like honeyed juice, 0 ּכ ְּעֶרְכְך 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 . ׁ ְשמֵֽ 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 ו0 קוֹל 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 הַ ּ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 שׁ0מֵֽ נוּ, 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 לִקְל1ל1ה, אָמֵן. The congregation responds “Amen” to each of the following lines: ל0 חW ִ יּים ו0 ?א ל0מָֽוֶת, אָ מֵ ן. ;for blessing, and not as a curse, amen 0 ל שֽׂ ֹבַע ו0 ?א ל0ר1זוֹן, אָמֵן. ;for life, and not for death, amen for abundance, and not for famine, amen. . מְ כ ַּלְכֵל 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  ·  ·    375 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. !e following poem is attributed to   . The piyyut included here ב ִ תּקּוּן ַהטָּל ).*"*-%," +*-,%#/$& $#" ב Solomon ibn Gabirol (–) and is recited in the Seph ardic tradition Goodbye to You, O Rain! is of unknown origin. It is a לAֵ ל0שׁ1 לוֹם גֶּֽשֶׁם. ,as a r’shut, the leader’s introduction Welcome, Dew! double alphabetical acros- tic describing the joy and ֹוּבא בּ0שׁ1 לוֹם טָל. .to Tal and Geshem For God’s deliverance is mighty and brings the dew. blessing of dew. It has been ל0שׁוֹנִי כּוֹ ָנWֽנְתּ -shortened in most litur כִּי רַב ל0 ה וֹ שִׁ ֽ י עַ וּמוֹרִ יד הַטּ1 ל׃ ,I shall sing my song, express my thoughts אֱ?הWי וWתִּבְחַר gies, to include only verses בּ0שִׁ ירִ ים ָשֶׁשַּֽׂמְתּ beginning with letters from אָשִׁ יר שִׁירָתִי .raise my voice to my protector and deliverer And from the day I utter these words the first half of the Hebrew בּ0פִי טוֹב מִמִּסְחַר alphabet. ו0אָשִׂ ים דִּבְרָתִי .2may dew descend ו0נֶגְדּAָ כּוֹ ָנWֽנְתּ ו0אWגְבִּֽירָה שׂ0פָתִי צ0עָדWי מִמִּשְׁחַר :Our God and God of our ancestors ו0לִי ג1 רוֹן תַּ ֽ תָּ ה ל0 צוּר י0שׁוּעָתִי ;with luminous dew, may the land be illumined בּ0קׇרְאִי ?א נִחַר וּבְ יוֹם אִמְרָתִי ;with blessings of dew, may the land be blessed ו0יִצְרִי ָהִלְבַּֽנְתּ תִּזּWל כַּטּ1ל. ;with gladdening dew, may the land be made glad כּ0מוֹ צֶֽמֶר צַֽחַר ;with joy-filled dew, may the land be joyous ו0ל1כֵן ?א שַֽׁתָּה אֱ ?הֵ ֽינוּ וֵא?הֵי אֲ בוֹתֵ ֽ ינוּ [ו0אִ מּוֹתֵ ֽ ינוּ] ;with glorious dew, may the land be glorified ל0בָבִי בִּי ס0חַרְחַר בּ0טWל0לֵי אוֹרָה, תָּ אִ יר אֲדָמָה. אָמֵן. ;with choice dew, may the land be chosen הֱיֵה סִתְרִי עַ תָּ ה כּ0אֶתְמוֹל וּכְמָחָר בּ0טWל0לֵי ב(רָכָה, תּ0 בָרAֵ אֲדָמָה. אָמֵן. ;with dew-filled songs, may the land sing ;with vital dew, may the land be revived וּמ1גִנִּי אַתָּה בּ0טWל0לֵי גִיל1ה, תָּ גִ יל אֲדָמָה. אָמֵן. ;with goodly dew, may the land prove good אֱ?הWי אWל תּ0אַחַר בּ0טWל0לֵי דִיצָה, תּ0 דַשֵּׁן אֲדָמָה. אָמֵן. ;My God, You fashioned my with the dew of deliverance, may the land be delivered tongue desiring with nurturing dew, may the land be nurtured. בּ0טWל0לֵי הוֹד, תּ0 הַדֵּר אֲדָמָה. אָמֵן. the songs You placed in my Eloheinu veilohei avoteinu [v’imoteinu]: בּ0טWל0לֵי ו5ֽעַד טוֹב, תּ0 ו5עֵד אֲדָמָה. אָמֵן. mouth, more than any other discourse. B’tal’lei orah, ta·ir adamah. Amen. בּ0טWל0לֵי זִמְרָה, תּ0 ז5מֵּר אֲדָמָה. אָמֵן. .From the first You directed my B’tal’lei v’rakhah, t’vareikh adamah. Amen בּ0 טW ל0 לֵ י ִ יּים, 0תּ יֶּה אֲדָמָה. .footsteps toward You. B’tal’lei gilah, tagil adamah. Amen חַ חַ אָמֵן. .You gave me a throat that has not B’tal’lei ditzah, t’dashein adamah. Amen בּ0טWל0לֵי טוֹבָה, תֵּ טִ יב אֲדָמָה. אָמֵן. .dried up from calling to You. B’tal’lei hod, t’hadeir adamah. Amen You cleansed my nature to be as B’tal’lei va·ad tov, t’va·eid adamah. Amen. בּ0טWל0לֵי י(שׁוּעָה, תּוֹשִֽׁ י עַ אֲדָמָה. אָמֵן. ;white as wool B’tal’lei zimrah, t’zameir adamah. Amen. and so the heart within me בּ0טWל0לֵי כַלְכּ1ל1ה, תּ0 כַלְכֵּל אֲדָמָה. אָמֵן. .did not go astray when it B’tal’lei #ayim, t’#ayeh adamah. Amen was disturbed. B’tal’lei tovah, teitiv adamah. Amen. Be now my protector as yesterday; B’tal’lei y’shuah, toshia adamah. Amen.

יְהִי !!?=<=>; :389 673 י0הִי חַסְדּP0 יהוה ע1 לֵ ֽינוּ כַּאֲשֶׁר יִחַ ֽלְ נוּ לand so tomorrow too. B’tal’lei khalkalah, t’khalkeil adamah. Amen. .A1 .Psalm : . ְחַס ּד 0ְך יהוה הוֹשִֽׁיעָה, הַמֶּֽלAֶ יWעֲ נֵ ֽנוּ ב0 יוֹם קׇרְ אֵ ֽ נוּ. ,For You are my shield, A!"#$%. May Your kindness, A!"#$%, be upon us יהוה !Do not delay. 7>8=7<, @:8A?BA 9 .Psalm : . ֹהו ׁ ִ ֽ שי עָ ה כּ0 מוֹ שֶׁאַתָּה הוּא יהוה אֱ ?הֵ ֽינוּ רַב ל0 ה וֹ שִׁ ֽ י עַ , .L’shoni konanta, elohai va-tiv#ar, 2as we have looked to You b’shirim she-samta b’fi tov A!"#$%, protect us: surely our sovereign מוֹרִ יד הַטּ1ל לִבְרָכָה. ,mimis·#ar. V’negdakh konanta tze’adai mimish·#ar, v’li garon tatah, 2will respond to us when we call. . מְ ַ כלְ ֵּכל חַ יִּים b’kori lo ni#ar. V’yitzri hilbanta, For You, A!"#$% our God, are the mighty redeemer The ark is closed and we continue on page  or  with k’mo tzemer tza#ar, v’lakhein lo 2who brings down dew as a blessing. shatah, l’vavi bi s’#ar#ar. Heyeih sitri atah, k’etmol u-kh’ma#ar, u-magini The ark is closed and we continue on page  or  with atah, elohai al t’a#ar. “You sustain the living.”

376 מוסף ליום טוב · תפילת טל  ·  ·    376 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. The Greatness of God !"##$%& %&"'(). The Kad- dish Shalem (literally, “Full ק(דִּישׁ שׁ$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 יִ תְ גּ(דּ(ל 4 ו ִ י תְ ק( דַּ שׁ 4שׁ מֵ הּ רַ ָבּא, בּ4ע$ל4מָא דִּי ב4 רָ א, ִ כּרְ עוּ תֵ הּ, Just as the Divine su!uses cludes a plea, omitted from ו4י(מְ לִ יC מ(לְכוּ תֵ הּ 4 בּח( יֵּ יכוֹן וּבְיוֹ מֵ יכוֹן וּבְח(יֵּי ׇ ד4כל־ ֵ בּית the entire world, so the the created world, as is God’s wish. May God’s sovereignty soul su!uses the entire soon be established, in your lifetime and in your days, and in other forms of the Kaddish, that the prayers we have יִ שְׂרָאֵל, ַ בּעֲ ג$ ל$ א וּבִזְמַן ק$רִ יב, ו4אִמְרוּ 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- הֵ א -שׁ מֵ הּ רַ בָּא מ-בָר3ַ ל- עָ לַ ם וּלְעָל-מֵי עָ - ל 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 יִ תְ בָּרCַ 4 ויִ ְשׁ ַתּבַּח ו4 יִ תְ פָּאַר ו4יִתְרוֹמַם ו4 יִ תְ נ( שֵּׂא :existence. Leader ו4יִתְהַדָּר ו4 ִ י תְ עַ לֶּה ו4 ִ י תְ הַ $לּל 4שׁ מֵ הּ דּ4 קֻ דְ ָשׁא, בּ-רִ י3 הוּא, Just as the Divine is pure, May the name of the Holy One be acknowledged and so the soul is pure. celebrated, lauded and worshipped, exalted and honored, ל4עֵֽלָּא מִן כׇּ ל־ [ל4עֵֽלָּא ל4עֵֽלָּא מִ כׇּ ל־ :Just as Divinity dwells in [on Shabbat Shuvah we substitute בִּ רְ כָ תָ א ו4 שִׁירָתָא ֻתּ ְשׁבּ4חָתָא ו4נֶחָמָתָא דַּ אֲ מִ י רָ ן בּ4ע$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 ו4 אִמְרוּ אָמֵן. the soul dwells in the innermost sanctuary of acknowledgment and praise, or any expressions of ִ תּתְ ק( בּ(ל צ4 לוֹ ת4 הוֹן וּ בָ עוּ ת4 הוֹן דּ4 כׇ ל ־ יִ שְׂרָאֵל קQדָם אֲ בוּהוֹן .human beings. gratitude or consolation ever spoken in the world Let that which has these And we say: Amen. דִּי בִ שְׁמ(יּ$א ו4 אִמְרוּ אָמֵן. five qualities praise the one who has these five May the prayers and pleas of all Israel be accepted by their י4הֵא 4 שׁ $ ל מָ א רַ בָּא מִן שׁ4מ(יּ$א, ו4ח( יִּ ים ע$לֵֽינוּ ו4 ע( ל ׇ כּל־ יִ שְׂרָאֵל, .qualities. creator in heaven. And we say: Amen —"#"$%&'(#' )#%*+, ו4 אִמְרוּ אָמֵן. May heaven bestow on us, and on all Israel, life and abundant ֹע ֶשׂה $שׁלוֹם בִּמְרוֹ מ$ יו הוּא י( עֲ ֶשׂה $שׁלוֹם ע$לֵֽינוּ .and lasting peace. And we say: Amen ו4 ע( ל ׇכּ ל ־ יִ שְׂרָאֵל [ ו4 ע( ל ׇ כּל־יוֹשׁ4בֵי תֵבֵל], ו4אִמְרוּ אָמֵן. 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    ·   ·   203 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. סיום התפילה Concluding Prayers

Ein Keiloheinu: * .   This .אֵ ין כֵּ אלֹהֵֽי ּנו  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־ק4טרֶ ת הַ סַּמִּ 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 . ּרַבִי 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 בַ $ 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 כׇל ָּ־בנ:ֽיִך לִ ּמּודֵי 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 . ׁשָל ֹום רָ ב לְאֹ הֲ ֵבי ֹתו 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 : . ְ י הִ י ׁשָל ֹ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:ֽען ּבֵית 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 ְ ל עַ ֹמּו ּיִתֵן      H’ ( In some congregations, the service continues with Kaddish D’Rabbanan, page .

204 מוסף לשבת ויום טוב · סיום התפילה    ·   ·   204 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. Since the .עָלֵֽי ּנו 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$תֵת גּ4דֻלָּה ל4יוֹצֵר בּ4רֵ אשִׁ ית, ,I spread out God’s names It is for us to praise the ruler of all in front of me Ashkenazic liturgy and is recited at the conclusion ֶשׁלֹּא עָשָֽׂ נוּ כּ4גוֹיֵי הָאֲרָ צוֹת, ,on the floor of my chilly to acclaim the Creator room. who has not made us merely a nation, of every service; it does not וT 4א שָׂמָ ֽ נוּ כּ4מִשְׁפּ4 חוֹת הָ אֲ דָ מָ ה, The name by which I nor formed us as all earthly families, play the same role in the .Sephardic liturgy ֶשׁלּא שָׂם חֶ לְקֵ ֽ נוּ כָּהֶם, called him when his spirit breathed in me. nor given us an ordinary destiny. ֹ The origin of this popular prayer is a matter ֹו4גר$ לֵ ֽנוּ כּ4 כׇ ל ־ הֲ מ וֹ נ$ 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$רוֹ בַּ שָּׁמַֽיִם מִמַּֽע(ל, ,again permitted to all. This is our God, none else; ours is the true sovereign the Temple service. Other וּשְׁכִינ(ת עֻ זּוֹ בּ4גׇבְהֵי מ4 רוֹמִ ים, .The name by which I there is no other called him when my As it is written in the Torah: scholars have argued that it originated in nd- or הוּא אֱ Tהֵ ֽינוּ אֵ ין עוֹד. parents were a roof over me. And the name when “Know this day and take it to heart, rd-century mystical circles. Its first known use in the אֱמֶת מ( לְכֵּ ֽנוּ אֶֽפֶס זוּל$ 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 ה( יּוֹם ֹ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 הָאTֱהִים בַּ שָּׁמַֽיִם 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 . ַ ו אֲ ַ נחְ ּנו 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 Dּֽיָדַעְת הַ ּי ֹום EI ?&$% #"B*!

205 מוסף לשבת ויום טוב · סיום התפילה    ·   ·   205 Siddur Lev Shalem. 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, לְ ַ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 ֹולָם ְּב מַ לְ כ ּות ׁ ַש ַ ּדי ,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$ם בּ4מ( לְ כוּת שַׁ דּ(י, The peoples shall gaze on even the wicked will turn toward You. nations,” and it was thus -interpreted as a call to uni ו4כׇל־בּ4נֵי בָשָׂר יִקְר4 אוּ בִשְׁמit with joy, ,Yֶֽ and many nations shall go Then all who live on earth will understand and know versal justice. In this vein, the phrase l’takken olam ל4הַפְ נוֹת אֵ לֶ ֽיY כׇּל־רִשְׁעֵי אָֽרֶץ. ,and shall say, that to You alone every knee must bend “Come, let us go up to the was understood to mean י(כִּֽ ירוּ ו4יֵד4 עוּ כׇּל־יוֹשׁ4בֵי תֵבֵל, .all allegiance be sworn Mount of Adonai, “to repair the world”—that is, to be partners with God כִּי לY4 תִּכְרַע כׇּל־בֶּֽרto the House of the God They will bow down and prostrate themselves before You, ,Cֶ of Jacob; 1A,&'#( our God, in achieving a time of peace תִּ שָּׁבַע כׇּל־ל$ 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 יִמְלֹ 8ך distant. And as the prophet said:    .Exodus : .לְע ֹולָם וָ עֶ ד 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 הַ ה ּוא ,ing hooks. V’ne∙emar: v’hayah Adonai l’melekh al kol ha-aretz . Zechariah יִהְיֶה יהוה אֶ חָ ד בּ( יּוֹם 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    ·   ·   206 Siddur Lev Shalem. 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 ִ י תְ גּ( דּ(ל ו4 ִ י תְ ק( דַּשׁ שׁ4מֵהּ רַבָּא, buttresses you, feeding בּ4 ע$ 4 ל מָ א 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 בּ4 ח( ֵ 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 וּ בְ ח( יֵּי 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. ו4 ִ י תְ הַ דַּר ו4יִתְעַלֶּה ו4יִתְהַלּ(ל שׁ4 מֵ הּ 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 ו4 ֶ נ חָ מָ תָ א 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 שׁ4 מ( יּ$ֽא ו4 ח( ִ יּים expressions; we laugh at his voice in our heads, for Mourners and those observing Yahrzeit: ע$ 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    ·   ·   207 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly. It .אֲד ֹ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 אֲדוֹן 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 ב4 חֶ פְ צוֹ ֹכּל, אֲז(י מֶֽלCֶ שׁ4 מוֹ נִקְרָא. ;eternally God reigned alone of evening services, in both ו4אַחֲרֵי כִּכְ לוֹת הַ ֹכּל, ל4 בַ דּוֹ יִמְ CT נוֹרָא. but only with creation done the Ashkenazic and Seph- ardic liturgies. (The latter ו4 הוּא ה$י$ה ו4 הוּא ֹהוֶה, ו4 הוּא יִהְיֶה בּ4תִפְאָרָה. .could God as Sovereign be known version, however, contains ו4 הוּא אֶחָד ו4אֵ ין שֵׁנִי, 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 תַ כְ לִ ית, 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 ֹגּאֲלִי, 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 ו4הוּא נִ סִּי וּמ$ נוֹס לִי, מ4נ$ת כּוֹסִי בּ4 יוֹם אֶקְרָא. ments about God. But as it בּ4 י$ דוֹ אַפְקִ יד רוּחִי, בּ4עֵת אִישַׁן ו4אָעִֽירָה. .with none at all to be compared Without beginning, endlessly, moves toward its conclu- sion, the poem changes ו4עִם רוּחִי גּ4 וִ יּ$תִי, יהוה לִי וT 4א 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    ·   ·   211 Siddur Lev Shalem. Copyright © 2016 by the Rabbinical Assembly.