1

Passover 2019 תשע"ח

Contents

Be a Host or Guest

Service Times

Appointing an Agent to Sell Hametz

Candle Lighting Times, Blessings and Prayers

Link to Passover Food and Kashering Guide

Kitniot

Seder Readings

If you have room at your Passover Seder for a guest who does not have a place to

celebrate the holiday, or if you are looking for a family to join

for a Seder, please call Julia Coss at the PJC office at

(914) 738-6008. We will make a shidduch (match)!

Pelham Jewish Center 451 Esplanade, Pelham Manor, NY 10803 www.thepjc.org

2

PESAH AT THE PJC 2019/5779

Pre-Pesah Checklist

Pesah Services

Saturday, April 13th

Shabbat HaGadol (“The Big Shabbat” before

Passover)

Services begin at 9:30 A.M.

Sunday, April 14th

The synagogue kitchen is cleaned for Pesah. Please

Friday, April 19th

Erev Pesah

Minyan and Siyyum Behorim 7:00 A.M.

Candle lighting 7:20 P.M.

First Seder!! – NO Kabbalat Shabbat

Service at the PJC.

do not bring any food into our building from

Sunday, April 14th, through the week

of Pesah.

Saturday, April 20th

First Day of Pesah

Shacharit 9:30 A.M.

Candle Lighting After 8:24 P.M.

Thursday, April 18th

Bedikat Hametz ( ת חמץבדיק - Checking for Hametz)

After dark, hide 10 pieces of hametz (crackers or

small pieces of bread) around the house. Using a

candle or flashlight to light the way, find the hametz

and brush it into a paper bag using a feather and

wooden spoon. Set aside for next day. See the front

of your Haggadah for readings.

Second Seder (begin counting Omer)

Sunday, April 21st

Second Day of Pesah

Shacharit 9:30 A.M.

Havdalah 8:24 P.M.

Thursday, April 25th

Candle Lighting 7:27 P.M.

Friday, April 19th

Fast of the First Born (תענית בכורים)

Shacharit (Morning) Services at 7:00 A.M.

Immediately following services, we will have a

Siyyum Behorim. (While first-borns are obligated to

fast the day before Pesah, they may eat if they attend a

celebration marking the completion of a course of

study). If you are fasting, the fast begins at dawn,

5:42 A.M. There will be a light break-fast served.

Mehirat Hametz (מכירת חמץ - Selling Leaven)

Please complete your proxy giving Rabbi Salzberg

authority to sell your hametz. Bring it to the shul or

fax it (914-931-2199) by 9:30 A.M.

Make a contribution to our synagogue Maot Hittim

Fund (“Wheat Money”) to help the needy celebrate

Pesah.

Remove last hametz from your house, car, office, etc.

Eat last hametz by 10:40 A.M.

Bi’ur Hametz (בעור חמץ) Burn collected hametz by

11:47 A.M. (no blessing; Reading at front of

Haggadah)

Friday, April 26th Seventh Day of Pesah

Shacharit 9:30 A.M.

Candle lighting 7:28 P.M.

Kabbalat Shabbat 6:30 P.M.

Saturday, April 27th

Eighth Day of Pesah

Shacharit (YIZKOR) 9:30 A.M.

Havdalah 8:32 P.M.

Rabbi Salzberg will arrange a post-

Pesah hametz “buy-back” on

Saturday, April 27th, at 9:00 P.M. Do not use or unpack your hametz

before then.

3

April 19th – A Wonderful Morning

at the Pelham Jewish Center

Siyyum Behorim - סיום בכורים

The day of the first Passover Seder (April 19th) is a fast day for firstborn children (of either

mother or father). However, if there is a siyyum (the celebration of the completion of a

tractate of study), a firstborn who is fasting is permitted to eat as a part of the celebration of

the mitzvah of talmud torah (study). It is thus customary to have a siyyum every year on the

day before the first seder.

Please come and join us after Minyan for a short

study session, followed by a light break-fast meal.

7:00 a.m. Shacharit

7:30 a.m. Siyyum

7:50 a.m. Break-fast

4

SELLING YOUR HAMETZ – מכירת חמץ – PESAH 5779

WHAT?

Jewish law prohibits Jews from using or legally possessing any hametz during Pesah. To ensure compliance with this norm, we may transfer title on any remaining hametz to someone who is not Jewish. This hametz becomes the property of the Gentile for the duration of Pesah, and should be set aside in a place where it will not be disturbed during the holiday. Rabbi Salzberg will be pleased to act as your agent for this transaction.

HOW?

If you would like Rabbi Salzberg to sell your hametz, mail or fax (914-931-2199) this form back to the synagogue or bring it to the PJC in person. If you would like Rabbi Salzberg to perform this kinyan (acquiring your hametz) in person, please call Julia Coss to arrange a time. Note the following: It is permissible for one person to sell the hametz for an entire family. However, to teach the importance of this mitzvah, all members of the family are encouraged to sign this form. According to our tradition, one of the reasons that the Jews were taken out of Egypt was that they always remembered their Hebrew names. In that spirit all are encouraged to add a Hebrew signature when selling their hametz. (If you need help with your name, call the Rabbi.)

There is a long-standing tradition to make a donation to the synagogue’s Maot Hittim (literally “Wheat Money”) Fund. This Passover relief fund helps needy individuals, here and abroad, celebrate the holiday. Proceeds from the fund also provide youth scholarships to Jewish summer camps and Israel Programs. Please make checks payable to “Rabbi’s Discretionary Fund.”

WHEN?

Completed forms must be received at the PJC no later than Friday, April 19th, at 9:30 a.m. Rabbi Salzberg will be selling the hametz by Friday morning, April 19th, at 10:00 a.m. The Rabbi cannot be responsible for forms that arrive after this date and time. Note that Rabbi Salzberg will arrange a post-Pesah hametz “buy back” on Saturday, April 27th, at 9:00 p.m. Do not use or unpack hametz before then.

AUTHORIZATION OF PROXY 5779

We/I hereby authorize Rabbi Alex Salzberg of the Pelham Jewish Center to sell all hametz that may be in our/my possession. We/I understand that he will sell all hametz wherever it may be: at home, in my place of business, car or elsewhere, in accordance with the requirements and provisions of Jewish law.

Name: _______________________________________________________________________

Name in Hebrew: ______________________________________________________________ (If you do not know your Hebrew name, or need help in writing it, please call Rabbi Salzberg.)

Address: __________________________________________________________________________ __________________________________________________________________________ __________________________________________________________________________

Please return this proxy to the PJC, 451 Esplanade, Pelham Manor, NY 10803 no later than Friday, April 19th, at 9:30 a.m.

5

Passover Candle Lighting Times 2019/5779

Friday, April 19th (First Seder): 7:20 p.m. Blessings 1 & 2 (see below)

Saturday, April 20th (Second Seder): After 8:24 p.m. Blessings 1& 2

Thursday, April 25th (Seventh Night): 7:27 p.m. Blessing 1

Friday, April 26th (Eighth Night): 7:28 p.m. Blessing 1

Please note that since we do not create a flame on Yom Tov (the holiday), we light the candles on April 20th and April 26th from an existing flame (a pilot light or a 24-hour candle). Be sure to light a candle before Yom Tov on the 19th and 25th that will last for over 24 hours.

A Mystical Meditation on the Flame of a Candle

In the flame itself, there are two lights: One white and luminous, the other black or blue.

The white light is the higher of the two, and it rises steadily. The black or blue light is underneath the (white light),

Which rests on (the black or blue light) as on a pedestal. The two are inseparably connected,

The white resting upon and enthroned upon the black… The blue or black base is in turn attached to something beneath it (the wick)

Which keeps it in flame and impels it to cling to the white light above. This blue or black light sometimes turns red,

But the white light above it never changes color. The lower light, which is sometimes black, sometimes blue, and sometimes red,

Is a connecting link between the white light to which it is attached above, And to the concrete body (the wick) to which it is attached below,

Which keeps it alight. This (red) light always consumes anything under it

Or anything brought in contact with it, For such is its nature, to be a source of destruction and death.

But the white light which is above it Never consumes or destroys, and never changes.

(1 Zohar, The Book of Brilliance p.51a)

6

1.

Barukh attah Adonai eloheinu melekh ha-olam, asher kideshanu bemitzvotav ve-tsivanu lehadlik

ner (shel Shabbat) v'shel yom tov.

"Blessed art thou, Lord our God, Master of the universe, who sanctifies us with Your commandments,

and commanded us to kindle the light of shabbat and of the holiday."

2. BA-RUCH A-TAH ADO-NAI E-LO-HE-NU ME-LECH HA-OLAM SHE-HECHE-

YA-NU VE-KI-YE-MA-NU VE-HIGI-A-NU LAZ-MAN HA-ZEH.

Blessed are You, Lord our G-d, King of the universe, who has granted us life,

sustained us, and enabled us to reach this occasion.

Please click here for the Rabbinical

Assembly’s Passover Guide for Kashering

and for Permissible Foods for Passover.

Hametz: Laws and Customs

By Alan Lucas

Adapted from The Observant Life

7

There are few aspects of Jewish observance as complicated as preparing for Passover. The Torah, at

Exodus 12:15–20, prohibits the eating of leavened food, popularly called hametz, during the entire

festival. But the situation is even more stringent than that, for the halakhah forbids not only eating

hametz, but even deriving any benefit from it or permitting the presence in our homes of any hametz

that belongs to us during the entire festival period. It is this last requirement that results in the kind of

intense labor most of us associate with preparing for Passover.

The forbidden substance, hametz, is defined as any food made of any of the five species of grain –

wheat, barley, oats, spelt and rye – that has been made wet with water, then left unbaked for more than

eighteen minutes. Baking halts the leavening process, so if water is added to any of the above grains

but baked within the eighteen-minute period, it is deemed to be unleavened. This is why matzah is

called “unleavened bread,” as it is supervised to give assurance that no more than eighteen minutes

ever elapse between the time the water is added and the time it finishes baking. To the five original

grains, Ashkenazic custom adds rice, corn, millet, and certain kinds of legumes, generally called

kitniot, for reasons that are explained below.

The Search for Hametz

Since the possession of any amount of hametz at all is considered a violation of the law, great effort

must be made to remove all food substances that contain hametz from the home before Passover. After

intense cleaning and the removal of all visible hametz, a search – popularly called b’dikat hametz – is

undertaken the night before Passover after sundown. (This search takes place on Thursday evening

when the first night of Passover falls on Saturday night.) Since, by now, almost all hametz should have

been removed from the house, it is customary to leave a few crumbs of bread or cake (or any leavened

substance) around the house so that something can be found and the search will not feel as though it

were carried out in vain. A candle is lit and used to search out the hametz hidden in even the darkest

recesses of the house.

The blessing recited before the search can be found at the beginning of the Passover Haggadah (a one-

page version adapted from the Feast of Freedom Haggadah is available here). Then, after the search

concludes, a special prayer is recited that declares any unlocated hametz to be null and void, “as if it

did not exist,” and affirms that a good-faith effort was made to find and remove all hametz in one’s

possession. The text of this declaration too can be found in the front of any Passover Haggadah. One

who is away from home on the night before Pesah can perform the b’dikah earlier (Magein Avraham

to SA Orah Hayyim 432:6; Mishnah B’rurah ad loc., note 10). Those who will be away for the entire

holiday can sell their hametz early and not be obligated for b’dikah (Mishnah B’rurah to SA Orah

Hayyim 436:32).

The Destruction of Hametz

The next morning, we participate in a ceremonial burning of the small amount of hametz that was

found during the search the night before. This ceremonial burning is called biur hametz (“destruction

of hametz”). This can be done at home, but some communities sponsor communal bonfires where the

public brings hametz for burning. A declaration similar to the one made after the search for leaven the

previous evening is recited following the burning of the hametz. The remaining crumbs of hametz

must be destroyed long before noon on the day before Passover. (Most synagogues announce the

precise time by which the hametz must be destroyed, so as not to require individuals to calculate the

precise time on their own).

8

The deadline for actually eating hametz, however, is even earlier than that. Nor, however, may matzah

be eaten on the eve of Passover until the seder meal itself (SA Orah Hayyim 471:2). And some suggest

that one should not eat matzah from Rosh Hodesh Nisan on in order to increase one’s appetite for the

mitzvah of matzah on the first night of Passover (Mishnah B’rurah to SA Orah Hayyim, loc. cit., note

11).

The Selling of Hametz

Finally, there is the custom of selling hametz. The original intention of tradition was completely to rid

one’s house of all traces of hametz. As time went on and households grew in size, this became more

difficult, more costly and more wasteful. In turn, this led to the creation of a legal mechanism known

as m’khirat hametz, the selling of leavened foods. The procedure is as follows. All remaining hametz

is put out of sight for the entire length of the festival. It is then formally sold to a non-Jew. Even

though it remains in the house, it is no longer deemed technically to be in one’s legal possession and

thus, equally technically, not to contravene the requirement to rid one’s home of hametz. This hametz

may be purchased back after the conclusion of the holiday. Most often, this sale is a service arranged

by synagogues with the rabbi acting as the community’s agent. Through a formal procedure, interested

parties give the rabbi the authority to sell their remaining hametz, which is accomplished through a

formal transaction with a non-Jew some time before the deadline for possessing hametz in a Jewish

home. The sale involves certain requirements on the part of the purchaser, however, and, when the

non-Jewish purchaser does not complete the requirements of the sale at the end of the holiday, the

hametz reverts back to its original owners. Some rabbis actually repurchase the hametz formally to

restore it to its original owners after the festival ends.

In any event, it is not sufficient merely to store away hametz in a Jewish home over Passover and not

sell it formally because of the concept of hametz she-avar alav ha-Pesah, hametz after the holiday ends

that somehow remained in the possession of a Jew during Passover. Any such hametz may not be

eaten after Passover, as a kind of punishment for ignoring this stricture against owning hametz during

the festival. So, it is important to either get rid of or sell hametz before Passover.

The Status of Kitniot

In 2015, the Committee on Jewish Law and Standards approved a teshuvah, which permits Ashkenazic

Jews to eat kitniot (rice, corn, and legumes). This represents a significant change in Passover menus,

which can be viewed as a rational relaxation of out-of-date restrictions, or as an unnecessary and

damaging break from tradition. Click on the links below to read the relevant positions. If you are

interested in discussing the implications of this move, or the arguments laid out by its proponents or its

opponents, please contact Rabbi Salzberg. NOTE: There will be no change in the policies governing

food at the Pelham Jewish Center. Kitniot will not be served at the PJC on Passover.

Pro-Change:

David Golinkin, "Rice, beans and kitniot on Pesah - are they really forbidden?"

Amy Levin and Avram Israel Reisner, "A Teshuvah Permitting Ashkenzaim to Eat Kitniot on

Pesah"

Anti-Change (not an official position of the Committee):

Miriam Berkowitz, Micah Peltz, Baruch Frydman-Kohl, David Hoffman, Noah Bickart, "Dissenting

Opinion - Kitniot on Pesah"

9

Supplementary Readings

The following readings may be used to enhance your seder. The first is from Hebrew

Immigrant Aid Society’s Haggadah Supplement the rest were copied from My Jewish

Learning.

https://www.hias.org/sites/default/files/hias_2017_haggadah_supplement.pdf

http://www.myjewishlearning.com/holidays/Jewish_Holidays/Passover/The_Seder/Making_the_Seder_Memorable/Supple

mentary_Readings.shtml

Carrying Forward During the maggid (telling of the story)

This reading brings to mind the trauma of becoming a refugee. The impossible choices that come with

being forced to suddenly flee your home. It connects our story to the stories of the 65 million displaced

persons and refugees around the world today. Like our ancestors, today’s refugees experience

displacement, uncertainty, lack of resources, and the complete disruption of their lives.

Pictures of great-grandparents lining the staircase wall. Souvenirs from our most recent vacation.

Shabbat table linens crocheted by our relatives decades before our birth. Lavender and jasmine plants

whose smell lets us know we are home. A well-seasoned cast-iron skillet passed down through

generations. These objects create our homes and make us who we are not just through their presence in

our lives but also through the stories they contain, the memories they conjure, and the comfort and

familiarity they bring us. These possessions become part of us, part of the story of who we are in the

world. When we walk in the front door of our home and look at the objects that surround us, we know

that we are home, that we are rooted.

What happens if those objects are taken away? What happens if we must decide quickly, in the dark of

the night or without warning in the middle of the afternoon, what to fit in a single backpack as we

leave home? This is the decision that those fleeing violence and persecution have faced since biblical

times and that they still face today. Having left with only what they can carry, how will they continue

to find comfort and familiarity? How will they feel a connection to their own memories without the

possessions that link them to their histories and to their lives?

Leader continues reading aloud: We do not know much about what our biblical ancestors took with

them when they went forth from Egypt. The Haggadah tells us only that “they baked unleavened cakes

of dough (matzot) since they had been driven from Egypt and could not delay, nor had they prepared

provisions for themselves.” Today, we are commanded: “Remember the day on which you went forth

from Egypt, from the house of bondage, and how God freed you with a mighty hand.” Imagine that

you were there when our ancient Israelite ancestors left home with only unrisen bread. What else might

you have brought with you? What comfort or memory would these objects bring you in your new

homeland?

10

Pour Out Your Love, On Our Allies: The Righteous Gentiles

This unique addition to a medieval Haggadah appears side by side with "Pour out Your Wrath" [which

is said upon opening the door for Elijah] in a manuscript from Worms (1521) attributed to the

descendants of Rashi. Scholars today debate its authenticity but its sentiment for righteous gentiles is

genuine.

Pour out your love on the nations who have known you and on the kingdoms who call upon your

name. For they show loving-kindness to the seed of Jacob and they defend your people Israel from

those who would devour them alive. May they live to see the sukkah of peace spread over your chosen

ones and to participate in the joy of your nations.

-- Reprinted with permission from Noam Zion from A Different Night: The Family Participation

Haggadah, published by the Shalom Hartman Institute.

Fifth Cup: In Memory of the Six Million

This reading shows the effect that the Holocaust has had on modern Jewry. The four cups of wine

drunk at the seder symbolize different levels of redemption. The Holocaust may be viewed as the

absence of redemption. This reading places the most traumatic event in modern Jewish history within

the context of redemption. It is significant that this piece is to be read in association with Elijah the

prophet, who is to herald the coming of the messiah. (To be recited after opening the door for Elijah.)

On this night of the Seder, we remember with reverence and love the six million of our people of the

European exile who perished at the hand of a tyrant more wicked that Pharaoh who enslaved our

fathers in Egypt. Come, said he to his minions, let us cut them off from being a people, that the name

of Israel may be remembered no more. And they slew the blameless and pure, men and women and

little ones, with vapors of poison and burned them with fire. But we abstain from dwelling the deeds

of evil ones lest we defame the image of God in which man was created.

Now, the remnants of our people who were left in the ghettos and camps of annihilation rose up

against the wicked ones for the sanctification of the Name and slew many of them before they died.

On the first day of Passover the remnants in the Ghetto for Warsaw rose up against the adversary, even

as in the days of Judah the Maccabee. They were lovely and pleasant in their lives and in their death

they were not divided. They brought redemption to the name of Israel throughout all the world. And

from the depths of their affliction, the martyrs lifted their voices in a song of faith in the coming of the

Messiah, when justice and brotherhood will reign among men.

"Ani ma-amin be-emuna sh'layma b'viat ha-mashiach;

V'afal pee she-yit-may-mayah im kol ze ani ma-amin."

(I believe with perfect faith in the coming of the Messiah;

and, though he tarry, nonetheless I believe.")

11

The Fifth Cup: In Thankfulness for Israel

This additional cup of wine also ties in with the four cups of redemption. Here, the creation of the

State Israel is viewed as fulfilling God's promise of redemption. (To be recited after drinking the

fourth cup of wine at the conclusion of the Seder.)

We read in the Talmud: These four cups correspond to the four expressions of redemption that the

Torah uses in relating the events of Egypt: Vehotzeti, and I shall bring forth; Vehitzalti, and I shall

save; Vegaalti, and I shall redeem; Valakahti, and I shall take. Rabbi Tarphon would add a fifth cup to

correspond to Veheveti, and I shall bring.

And now, in our own time, when we have been privileged to behold the mercies of the Holy One,

blessed is He and His salvation over us, in the establishment of the State of Israel, which is the

beginning of redemption and salvation, as it is written, "And I shall bring you into the land which I

swore to give unto Abraham, unto Isaac, and unto Jacob and I have given it unto you as an inheritance,

I am the Lord! it is fitting and proper that we observe this pious act, the drinking of the fifth cup as a

form of thanksgiving.

We give thanks unto the Eternal for the wartime miracles and wonders He wrought for us. The

mercies of the Eternal stood us in good stead in time of dire peril, when seven nations united to destroy

and annihilate the Jewish state at the very time of its birth and yet once again they pledge to annihilate

the land and its people and plunge it into rivers of blood and fire. The Eternal, in His loving kindness,

frustrated the designs of our enemies and vouchsafed victory unto us, bringing us again to Jerusalem in

joy.

Fighting Contemporary Slavery

Rabbi Joel Soffin of Temple Shalom in Succasunna, New Jersey, wrote the following prayer to be

included in the Passover Seder. It expresses empathy for people living as victims of slavery today and

commits to helping free them. (You may say this prayer at any point during the Seder. We recommend

saying it after the Bread of Affliction reading – Ha Lachma Anya – which immediately precedes the

Four Questions.)

On this holiday when we are commanded to relive the bitter experience of slavery, we place a fourth

matzah with the traditional three and recite this prayer (recite while holding the Fourth Matzah):

"We raise this fourth matzah to remind ourselves that slavery still exists, that people are still being

bought and sold as property, that the Divine image within them is yet being denied. We make room at

our Seder table and in our hearts for those in southern Sudan and in Mauritania who are now where we

have been.

12

We have known such treatment in our own history. Like the women and children enslaved in Sudan

today, we have suffered while others stood by and pretended not to see, not to know. We have eaten

the bitter herb, we have been taken from our families and brutalized. We have experienced the horror

of being forcibly converted. In the end, we have come to know in our very being that none can be free

until all are free.

And so, we commit and recommit ourselves to work for the freedom of these people. May the taste of

this 'bread of affliction' remain in our mouths until they can eat in peace and security. Knowing that all

people are Yours, O God, we will urge our government and all governments to do as You once

commanded Pharaoh on our behalf, 'Shalah et Ami! Let MY People Go!'"

-- Reprinted with permission from iAbolish: The Anti-Slavery Portal.

Orange Reading

The following refers to the contemporary custom of some Jews to place an orange on the Seder plate in

solidarity with marginalized Jewish groups.

And, there are those who add: The orange carries within itself the seeds of its own

rebirth. When we went forth from the Narrow Place, Mitzrayim (Egypt), the

Jewish people passed through a narrow birth canal and broke the waters of the Red

Sea. As we women step forward to claim our full role in Judaism, we too can be

full participants in a Jewish rebirth. Our place in Judaism will be as visible as the orange on our Seder

plate.

All:

And thus we were born into the world. The wisdom of women who were midwives, like Shifra and

Puah, made that birth possible.

-- By Aggie Goldenholz and Susan Pittelman, from "Our Community Women's Seder," Milwaukee,

Wisconsin. Used with permission of the authors.

Ethiopian Jewry

The symbolism in this reading is the same as in "the Matzah of Hope." (Some added a fourth

additional symbolic matzah to the traditional three covered matzot in order to remember oppressed

Ethiopian Jewry, Jewry of Arab lands, and Soviet Jewry still waiting to be redeemed. We then read:)

It has become customary at the Seder to set aside a few minutes for Jews in other lands, especially the

Soviet Union and those in Arab lands, who are not free to celebrate Passover. We also remember

another group of our brothers and sisters, perhaps less familiar to us, but living in even more dire

13

circumstances. These are the Ethiopian Jews or "Falashas" as they were called by the Ethiopians.

Even their name, "Falasha," means stranger, though this group of Jews has been living in Ethiopia at

least since the time of the Second Temple. They call themselves instead "Beta Yisrael," "The House of

Israel."

Though their origins may be mysterious, their current problems are not. Once a proud and prosperous

community of 500,000, their numbers have dwindled in recent years due to poverty, disease, drought,

civil war, and missionary efforts. Today, while most have been resettled in Israel for which they

hoped, some still remain in Ethiopia. Their only desire is to be able to return to the land of their

ancestors, Israel.

Ethiopian Jews' Prayer

Many Haggadot incorporate readings that reflect events that have affected modern Jews.

Incorporating this reading into the Seder symbolizes a modern fulfillment of God's redemptive power.

It also signifies the legitimacy of Ethiopian Jews as part of the Jewish nation. We celebrate the

successful ingathering of Ethiopian Jews in the State of Israel for which they prayed and waited for so

many years. We shall not forget their oppression and the modern miracle of their redemption even as

they are rapidly becoming mainstream Israelis. We also want to preserve their heritage of values and

liturgy.

Do not separate me, O Lord, from the chosen

From the joy, from the light, from the splendor,

Let me see, O Lord, the light of Israel,

And let me listen to the words of the just

While they speak about the Law.

To teach fear of Thee, O Lord, King forever.

Thou are blessed, O Lord, be merciful to me.

By day be Thou my shepherd, and my guardian at night.

When I walk be my guide, when I sit be my guardian.

When I call Thee, keep Thou not silent.

I love Thee, hate me not;

I have confidence in Thee,

Abandon me not.