SPS - 2bjewish.com 978-1-888822-43-4.Web.pdf · On Jewish Prayer The good things about Jewish prayer were expressed by George Eliot in her wonderful book, Daniel Deronda. Of all nineteenth-century

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ת סדור ב לשSiddur for Shabbat SPS Sample

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ת סדור ב לשSiddur for Shabbat

A prayerbook for Shabbat services

based on traditional and contemporary liturgical sources with full transliteration, modern English translation,

explanations, instructions and notes,

including services for Shabbat eve, morning, and afternoon; for the afternoon service before Shabbat,

the evening service after Shabbat and for festivals which fall on Shabbat.

Prepared by

The Singlish™ Publication Society 14140 Sherwood, Oak Park, MI 48237

248.842.5563 [email protected] www.singlishps.com

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Copyright and Acknowledgements Copyright (c) 2014 The Singlish™ Publication Society. No part of this book may be reproduced in any form, electronic or otherwise, without our express written per-mission. But you may read and sing it to your heart’s content! Distinguished rabbis of Venice endorsed Salomone Rossi’s copyright when he published “The Song of Songs” in 1623, threatening any Jewish person who stole or bought stolen intellectual property with: The decree of angels, the sentence of the holy ones, with the biting snake.

עירין גזרת קדישין ומימר הנוש� בנחש

gezerat irin umeimar kadishin, banachash hanoshech

I am grateful to Professor Marty Herman for bringing this early copyright warning to my attention, and I hope that anyone who is tempted to copy this work without permission will think better of it! For a copyright viola-tion is a bit like a snakebite: it may seem like nothing at first, but it can spread through the body and grow until it’s out of control. So it is with the theft of intellectual property: by the time the author finds out it’s happened, it’s very difficult to stop. So please, if you want to copy part of this book, ask first. Thank you. First Edition ISBN 978-1-888822-43-4 For Hebrew quotations from Tanach (Hebrew Scripture), we gratefully acknowledge the dedicated work of the J.Alan Groves Center for Advanced Biblical Research.

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for Dad in loving memory

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Table of Contents On Jewish Prayer ......................................................... 12 FRIDAY AFTERNOON SERVICE ....................................... 16 Ashrei ........................................................................... 16 Leader’s Half Kaddish ................................................. 18 AMIDAH ............................................................................ 19 Opening Blessings ....................................................... 19 Central Blessings ......................................................... 24 Closing Blessings ......................................................... 29 Personal Prayer ............................................................ 32 Full Kaddish ▪ שלם קדיש ▪ Kadish Shalem .............. 34 Our Duty ▪ עלינו ▪ Aleinu ........................................... 36 Mourners’ Kaddish ▪ קדיש יתום ▪ Kadish

Yatom ................................................................... 39 WELCOMING SHABBAT ▪ שבת קבלת ▪

KABBALAT SHABBAT ............................................... 42 My Soul’s Desire ▪ נפש ידיד ▪ Yedid Nefesh ............ 42 Psalm 98 ....................................................................... 47 Psalm 99 ....................................................................... 48 Psalm 29 ....................................................................... 49 Please, With The Power ▪ בכח אנה ▪ Ana

Becho’ach ............................................................. 51 Come With Me ▪ דודי לכה ▪ Lecha Dodi................... 52 Consoling Mourners ▪ אבלים םנחו ▪ Nichum

Avelim .................................................................. 55 Psalm 92 ....................................................................... 56 Psalm 93 ....................................................................... 58 Mourners’ Kaddish ▪ קדיש יתום ▪ Kadish

Yatom ................................................................... 58 SHEMA AND ITS BLESSINGS ............................................ 60 Call to Prayer ▪ 60 ................................................... ברכו First Blessing Before Shema ........................................ 60 Second Blessing Before Shema ................................... 61 Shema (First Paragraph)............................................... 62 Shema (Second Paragraph) .......................................... 63 Shema (Third Pragraph) ............................................... 65 First Blessing after Shema ........................................... 66 Second Blessing After Shema ...................................... 68 Shabbat in Torah .......................................................... 69 Festivals in Torah ......................................................... 69 Leader’s Half Kaddish ▪ קדיש חצי ▪ Chatzi

Kadish ................................................................... 70

FRIDAY EVENING AMIDAH ............................................. 71 FRIDAY EVENING CONCLUDING PRAYERS ................... 78 Completion ▪ ויכלו ▪ Vayechulu ................................. 78 Full Kaddish ▪ שלם קדיש ▪ Kadish Shalem ............. 81 Kiddush for Friday Night ............................................ 83 Kiddush for Festivals................................................... 84 Shehecheyanu .............................................................. 85 Sukkah ......................................................................... 85 Our Duty ▪ עלינו ▪ Aleinu .......................................... 86 Mourners’ Kaddish ▪ קדיש יתום ▪ Kadish

Yatom ................................................................... 89 Be Great ▪ יגדל ▪ Yigdal ............................................. 91 Welcome ▪ עליכם שלום ▪ Shalom Aleichem .......... 92 Counting the Omer ▪ העומר ספירת ▪ Sefirat

Ha’Omer ............................................................... 93 Opening Meditation ..................................................... 93 The Days of the Omer ................................................. 93 Closing Meditation ...................................................... 98 BEGINNING THE MEAL .................................................. 99 Light The Candles ....................................................... 99 Blessing Children ▪ הילדים ברכת ▪ Bircat

Hayeladim ............................................................ 99 A Perfect Partner ▪ אשת־חיל ▪ Eshet Chayil ........... 100 Washing Hands ......................................................... 103 Blessing for Bread ..................................................... 103 DAWN BLESSINGS ......................................................... 106 How Fair ▪ מה־טבו ▪ Mah Tovu .............................. 106 Blessing for Tallit ...................................................... 106 Dawn Blessings ▪ השחר ברכות ▪ Bir’chot

HaShachar .......................................................... 107 May Your Wish Be ▪ רצון יהי ▪ Yehi Ratzon .......... 110 Ruler of Every World ▪ העולמים כל רבון ▪

Ribon Kol Ha’olamim ........................................ 111 But We Are Your People ▪ עמ� אנחנו אבל ▪

Aval Anachnu Amcha ........................................ 112 It’s You ▪ הוא אתה ▪ Atah Hu ................................ 114 Rabbinic Texts........................................................... 116 Interpreting Torah ..................................................... 121 May This Be ▪ רצון יהי ▪ Yehi Ratzon .................... 123 May This Be ▪ רצון יהי ▪ Yehi Ratzon .................... 123

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Teacher’s Kaddish ▪ דרבנן קדיש ▪ Kadish DeRabanan ..........................................................124

Daily Psalms ..............................................................126 Mourner’s Kaddish ▪ יתום קדיש ▪ Kadish

Yatom..................................................................135 POEMS AND SONGS ....................................................... 137 Blessed Is the One Who Spoke ▪ �שאמר ברו ▪

Baruch She’amar .................................................137 I Chronicles 16:8-36...................................................138 Additional Psalm Verses ............................................141 Psalm 19 .....................................................................143 Psalm 34 .....................................................................145 Psalm 90 .....................................................................147 Psalm 91 .....................................................................149 Psalm 135 ...................................................................151 Psalm 136 ...................................................................153 Psalm 33 .....................................................................155 Psalm 92 .....................................................................157 Psalm 93 .....................................................................159 Let God’s Glory ▪ כבוד יהי ▪ Yehi Chevod .............159 Psalm 145 ▪ אשרי ▪ Ashrei .......................................161 Psalm 146 ...................................................................163 Psalm 147 ...................................................................164 Psalm 148 ...................................................................166 Psalm 149 ...................................................................167 Psalm 150 ...................................................................168 I Chron. 29:10-13 .......................................................169 Nehemiah 9:6-11 ........................................................170 The Song of the Sea ▪ הים שירת ▪ Shirat

Hayam .................................................................171 The Life Force ▪ נשמת ▪ Nishmat ............................175 May Your Name Be Praised▪ שמ� ישתבח ▪

Yishtabach Shimcha ............................................180 Leader’s Half Kaddish ▪ קדיש חצי ▪ Chatzi

Kadish .................................................................181 SHEMA AND ITS BLESSINGS ......................................... 182 Call to Prayer ▪ ברכו ▪ Bar’chu .................................182 First Blessing Before Shema ......................................182 Second Blessing Before Shema .................................189 Shema (First Paragraph) .............................................191 Shema (Second Paragraph) ........................................192 Shema (Third Pragraph) .............................................194 Blessing after Shema ..................................................195

MORNING AMIDAH ....................................................... 200 1. Ancestors ▪ אבות ▪ Avot .... 200 2. Might ▪ גבורות ▪ Gevurot .................................... 201 3. Holiness ................................................................. 203 4. Holiness of This Day ▪ היום קדושת ▪

Kedushat Hayom ................................................ 205 5. Temple Service ▪ עבודה ▪ Avodah....................... 207 6. We Give Thanks ▪ מודים ▪ Modim ...................... 208 7. Peace ▪ שלום ▪ Shalom ........................................ 210 Personal Prayers ........................................................ 212 Full Kaddish ▪ שלם קדיש ▪ Kadish Shalem ........... 213 Taking out the Scroll ▪ התורה ספר הוצאת ▪

Hotza’at Sefer HaTorah...................................... 216 Torah Blessings ▪ התורה ברכות ▪ Bir’chot

HaTorah.............................................................. 221 Leader’s Half Kaddish ▪ קדיש חצי ▪ Chatzi

Kadish ................................................................ 225 Raising the Scroll ▪ הגבהה ▪ Hagbah ....................... 226 Blessing Before the Haftarah ..................................... 227 Blessings after the Haftarah ....................................... 227 Additional Prayers ..................................................... 230 MUSAF AMIDAH ............................................................ 246 1. Ancestors ▪ אבות ▪ Avot .... 246 2. Might ▪ גבורות ▪ Gevurot .................................... 247 3. Holiness ................................................................. 249 4. Holiness of This Day ▪ היום קדושת ▪

Kedushat Hayom ................................................ 252 5. Temple Service ▪ עבודה ▪ Avodah....................... 255 6. We Give Thanks ▪ מודים ▪ Modim ...................... 255 7. Peace ▪ שלום ▪ Shalom ........................................ 258 Personal Prayers ........................................................ 260 Full Kaddish ▪ שלם קדיש ▪ Kadish Shalem ........... 261 CONCLUDING PRAYERS ............................................... 263 No God Like You ▪ כא�הינו אין ▪ Ein

Keloheinu ........................................................... 263 Talmud Study ............................................................ 264 Our Duty ▪ עלינו ▪ Aleinu ........................................ 265 Mourners’ Kaddish ▪ קדיש יתום ▪ Kadish

Yatom ................................................................. 268 The Song of Glory ▪ זמירות אנעים ▪ An’im

Zemirot ............................................................... 270

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Eternal Sovereign ▪ עולם אדון ▪ Adon Olam .......... 275 Kiddush After The Service ........................................ 276 Washing Hands; Blessing Bread ................................ 276 AFTERNOON SERVICE .................................................. 277 Psalm 145 ▪ אשרי ▪ Ashrei ....................................... 278 Help Is Coming! ▪ גואל לציון ובא ▪ Uva

LeTziyon Go’el ................................................... 280 Leader’s Half Kaddish ▪ קדיש חצי ▪ Chatzi

Kadish ................................................................. 285 Torah Reading ▪ התורה קריאת ▪ Keri’at

HaTorah .............................................................. 286 Torah Blessings ▪ התורה ברכות ▪ Bir’chot

HaTorah .............................................................. 288 Raising the Scroll ....................................................... 289 Returning the Torah ................................................... 289 When The Ark Rested ▪ יאמר ובנחה ▪

Uvenucho Yomar ................................................ 291 Leader’s Half Kaddish ▪ קדיש חצי ▪ Chatzi

Kadish ................................................................. 292 AFTERNOON AMIDAH .................................................. 293 1. Ancestors ▪ אבות ▪ Avot .... 293 2. Might ▪ גבורות ▪ Gevurot ..................................... 294 3. Holiness ................................................................. 295 4. Holiness of This Day ▪ היום קדושת ▪

Kedushat Hayom ................................................. 297 5. Temple Service ▪ עבודה ▪ Avodah ....................... 299 6. We Give Thanks ▪ מודים ▪ Modim ....................... 299 7. Peace ▪ שלום ▪ Shalom ......................................... 301 Personal Prayer .......................................................... 302 Full Kaddish ▪ שלם קדיש ▪ Kadish Shalem ............ 304 Our Duty ▪ עלינו ▪ Aleinu ......................................... 306 Mourners’ Kaddish ▪ קדיש יתום ▪ Kadish

Yatom ................................................................. 309 EVENING SERVICE ........................................................ 311 SHEMA AND ITS BLESSINGS ......................................... 312 Call to Prayer ▪ ברכו ▪ Bar’chu ................................. 312 First Blessing Before Shema ...................................... 312 Second Blessing Before Shema ................................. 313 Shema (First Paragraph)............................................. 314 Shema (Second Paragraph) ........................................ 315 Shema (Third Paragraph) ........................................... 317

First Blessing After Shema ........................................ 318 Second Blessing After Shema ................................... 320 Third Blessing After Shema ...................................... 321 Leader’s Half Kaddish ▪ קדיש חצי ▪ Chatzi

Kadish ................................................................ 324 EVENING SILENT AMIDAH ........................................... 325 Amidah: Opening Blessings ...................................... 325 Amidah: Central Blessings ........................................ 327 Amidah: Closing Blessings ....................................... 332 Leader’s Half Kaddish ▪ קדיש חצי ▪ Chatzi

Kadish ................................................................ 336 CONCLUDING PRAYERS ................................................ 337 Psalm 91 .................................................................... 337 Holy Are You ▪ קדוש ואתה ▪ Ve’ata Kadosh ...... 339 Full Kaddish ▪ שלם קדיש ▪ Kadish Shalem ........... 343 Scripture Readings .................................................... 345 Farewell to Shabbat ▪ הבדלה ▪ Havdalah ................ 355 Songs for Havdalah ................................................... 356 Mourners’ Kaddish ▪ קדיש יתום ▪ Kadish

Yatom ................................................................. 360 Psalm 27 .................................................................... 362 Mourners’ Kaddish ▪ קדיש יתום ▪ Kadish

Yatom ................................................................. 364 Blessing For the New Moon ▪ לבנה קידוש ▪

Kidush Levanah ................................................. 366 HALLEL .......................................................................... 368 Psalm 113 .................................................................. 368 Psalm 114 .................................................................. 369 Psalm 115: 1-11 ......................................................... 370 Psalm 115: 12-18 ....................................................... 371 Psalm 116: 1-11 ......................................................... 372 Psalm 116: 12-19 ....................................................... 373 Psalm 117 .................................................................. 374 Psalm 118: 1-4 ........................................................... 374 Psalm 118: 5-20 ......................................................... 374 Psalm 118: 21-24 ....................................................... 376 Psalm 118: 25 ............................................................ 376 Psalm 118: 26-29 ....................................................... 377 Final Blessing ............................................................ 378 MIDDLE BLESSING FOR ROSH CHODESH AND

FESTIVALS .............................................................. 379 Festival Amidah: Middle Blessing ............................ 379 Rosh Chodesh Musaf Amidah: Middle Blessing....... 383

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Festival Musaf Amidah: Middle Blessing ..................387 AMIDAH ADDITIONS ..................................................... 398 Ya’aleh VeYavo for Rosh Chodesh and the

Middle Days of Festivals ....................................398 Al Hanisim for Chanukah and Purim .........................399 Aneinu for Fast Days, when the Tenth of Tevet

falls on Friday .....................................................402 Blessing for Peace on Fast Days ................................403 MEMORIAL SERVICE .................................................... 405 Selections from Scripture ...........................................405 May God Remember ▪ יזכר ▪ Yizkor ........................406 Compassionate God ▪ רחמים מלא אל ▪ El

Malei Rachamim .................................................407 Psalm 23 .....................................................................409 Mourners’ Kaddish ▪ קדיש יתום ▪ Kadish

Yatom..................................................................410 CHANUKAH ▪ חנוכה ▪ CHANUKAH ............................. 412 Fortress, Rock ▪ צור מעו ז ▪ Ma’oz Tzur ..................413 NOTES ............................................................................ 414 December 5 ................................................................414

Aleinu ........................................................................ 414 Prayer Responses ....................................................... 415 “May Israel Rest on [Shabbat]”: Grammar and

Philosophy .......................................................... 415 First Blessing of the Amidah ..................................... 416 Dawn Blessings ......................................................... 417 AFTERWORD ................................................................. 421 More Thanks ............................................................. 421 A Practical Book ....................................................... 421 Egalitarian, Non-Sexist ............................................. 421 Why Is the Translation Like That? ............................ 422 Translation and Typography ...................................... 422 Pronunciation ............................................................ 423 Jewish Prayer ............................................................. 423 The Tissue of Quotations........................................... 423 My Hope, My Fear .................................................... 423 BIBLIOGRAPHY ............................................................. 425

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On Jewish Prayer The good things about Jewish prayer were expressed by George Eliot in her wonderful book, Daniel Deronda. Of all nineteenth-century novels, Russian or English (the French aren’t in the running, not that I’m prejudiced), this is the best. Some scholars would disagree, but that just goes to show how learned people can be wrong. Before he finds out about his ancestry, Daniel—may our daughters marry someone so compassionate, so learned, so correct, so independently wealthy—finds himself in Shul on a Friday night.

Deronda…gave himself up to that strongest effect of chanted liturgies which is independent of detailed verbal meaning—like the effect of an Allegri’s Miserere or a Palestrina’s Mag-nificat. The most powerful movement of feeling with a liturgy is the prayer which seeks for nothing special, but is a yearning to escape from the limitations of our own weakness and an invocation of all Good to enter and abide with us; or else a self-oblivious lifting up of Gladness, a Gloria in excelsis that such Good exists; both the yearning and the exaltation gathering in their utmost force from the sense of communion in a form which has expressed them both, for long generations of struggling fellow-men. The Hebrew liturgy, like others, has its transitions of litany, lyric, proclamation, dry statement and blessing; but this evening all were one for Deronda: the chant of the Chazan’s or Reader’s grand wide-ranging voice with its passage from monotony to sudden cries, the outburst of sweet boys’ voices from the little choir, the devotional swaying of men’s bodies backward and forward, the very com-monness of the building and shabbiness of the scene where a national faith, which had pen-etrated the thinking of half the world, and moulded the splendid forms of that world’s reli-gion, was finding a remote, obscure echo—all were blent for him as one expression of a binding history, tragic and yet glorious. He wondered at the strength of his own feeling, it seemed beyond the occasion—what one might imagine to be a divine influx in the dark-ness, before there was any vision to interpret. The whole scene was a coherent strain, its burden a passionate regret, which, if he had known the liturgy for the Day of Reconcilia-tion, he might have clad in its authentic burden; “Happy the eye which saw all these things; but verily to hear only of them afflicts our soul. Happy the eye that saw our temple and the joys of our congregation; but verily to hear only of them afflicts our soul. Happy the eye that saw the fingers when tuning every kind of song; but verily to hear only of them afflicts our soul.”1

1 Daniel Deronda (London: Panther, 1970), pp. 337-8. First published in 1876 (before Herzl!), the book is an articulate expression of Zionist fervor.

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Pattern and Purpose in Jewish Prayer Our Obligation

In our Torah, prayers are usually composed for a particular occasion. Abraham’s servant Eliezer asked God to help him find a good match for Isaac, and Rivkah came out to the well. Isaac asked God to help Rivkah, and she became pregnant. Moses asked God to heal Miriam. The Torah doesn’t describe daily prayers. Instead, for daily devotion, the Torah describes a system of sacrifices. But with the Temple gone and the sacrificial service irrecoverable1 we follow the lead of Hosea in using prayer instead: Hosea 14:3 what we owe you in sacrificial bulls we shall pay with the prayers of our lips.

.uneshalmah farim sefateinu ונשלמה פרים שפתינו

That’s one reason we have daily services. In the Temple, we offered a morning and afternoon sacrifice, and an extra sacrifice on special days such as

Shabbat. Our tradition understood that we should say the Shema both morning and evening (“when you go to bed and when you get up”), so we added an evening service too. That’s why we have services in the morning, afternoon and evening, with an extra “Musaf” service on Shabbat, festivals and Rosh Chodesh.

Elements of Our Prayers The two main parts of our prayer services are the Shema and what the Talmud calls “the prayer,” the amidah.

We say the Shema and amidah in the morning; amidah in the afternoon; and Shema and amidah in the evening. A musaf service follows the morning service.

We read from the Torah after the morning amidah on Monday and Thursday, Shabbat, festivals and Rosh Chodesh. We read from the Torah in the afternoon on Shabbat and fast days.

When we perform an obligation, we say a blessing. Since saying the Shema is an obligation, we introduce it and follow it with blessings. The amidah consists of seven blessings on Shabbat, nineteen on weekdays; the afternoon service before Shabbat and the evening service after Shabbat are weekday services.

A short blessing begins with the words: We bless you, God / -Baruch atah Adonai. For long / ייברו� אתה er blessings, these words come close to the end. And for even longer blessings, these words come at the begin-ning and close to the end.

Prayer is speaking to God, and our tradition holds that we should take time to get in the right frame of mind for an audience with our creator. This is especially true for the morning service, which begins with two sections of preparation, “Dawn Blessings” and readings from poems (mostly psalms) in scripture. Many of our prayers quote scripture—our religion’s history, theology, philosophy and poetry.

To end a service, we may add hymns, psalms and other readings, and we always add Aleinu. So here’s what to expect in our Shabbat services:

1 You need a ritually pure Cohen, and for this you need the ashes of a red heifer. Who knows, though, if some yet-to-be-discovered tunnel or cave hewed into the Jerusalem bedrock contains a vial of these ashes?

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Dawn Poetry Shema Amidah Torah Friday Afternoon

Friday Evening Shabbat Morning

Shabbat Additional Shabbat Afternoon

Saturday Night

The Amidah Every amidah has the same underlying structure. Three blessings come at the beginning and three at the end, with one or more in the middle. The beginning blessings celebrate God’s relationship with our ancestors, God’s power and God’s holiness. The concluding blessings offer thanks, hope that our service is acceptable, and ask for peace. In the middle, we say thirteen blessings on weekdays, with various petitions for individuals and the community, and this holds for morning, afternoon and evening services. (At one time we said only twelve of these blessings for a total of eighteen—the amidah is still called the “shemoneh esreh” or “eighteen”—and experts differ on which blessing was added last.) On Shabbat and festivals, there is one blessing in the middle, dealing with the particular holiness of this special day. These days and Rosh Chodesh have an additional ami-dah, in which the middle blessing mentions the Temple sacrifices of the day. On Rosh Hashanah and Yom Kip-pur we add poetry to the early blessings, and the Rosh Hashanah additional amidah has extra middle blessings. We extend standard blessings to celebrate Rosh Chodesh, Chanukah and Purim, Yom Ha’atzma’ut and Yom Yerushalayim. But despite these variations, a standard pattern underlies every amidah.

When the leader repeats the amidah—in morning, additional and afternoon services—we extend the third blessing so that we can aspire to join the heavenly chorus of angels praising God; and we add personal thanks to the thanksgiving blessing—the penultimate blessing of the amidah.

Purpose of Prayer Sometimes we pray for something, as Moses prayed for Miriam to recover her health, but our daily prayer rou-tine repeats the same petitions day after day. Does this have a purpose?

Many people would say that a genuine lover says “I love you” merely to state a truth, not to earn some re-ward. When we speak to God, if we wish to express our love and gratitude, our liturgy—words worn smooth by time and tradition—helps us to speak these thoughts. When we ask God for help, our prayers are in the plural: we ask for a better society in which to pursue our individual destiny. Sometimes our prayers remind us what we can do to improve our world.

It’s hard to think that prayers will change God’s plan, so it’s easier to think that our prayers will change us instead, giving us the perspective to view life with equanimity and joy, even in adversity, to find a blessing even when our superficial wish is thwarted. Sometimes we pray for something specific, even trivial, and such prayers can express a wish—beyond language or conscious thought—for serenity and trust in the future.

Not everyone has a constant sense of God’s presence, and some (I suppose I’m not the only one) feel that daily exercise of our capacity for prayer prepares us for those times when God seems close—as if daily prayer is building a dwelling which God’s presence will one day come to inhabit.

For those whose lives are driven by purpose, perhaps prayer is their only disinterested activity, the only one which satisfies no urge, meets no goal, brings no reward—the only time when we can realize that we’re evanes-cent bubbles on the cosmic ocean’s swell, and all that we cherish and struggle to achieve will one day be gone.

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ת לערב מנחה ב שFriday Afternoon Service

Before Shabbat begins, we say the weekday afternoon service. The afternoon service recalls the afternoon sacri-fice from Temple times, and its heart is the amidah, said each weekday morning, afternoon and evening.

The three blessings which begin, and the three blessings which end this amidah are like those of every other amidah. The weekday amidah has thirteen central blessings of personal and communal thanks and petition.

Before the amidah, we say Ashrei—psalm 145. We say this psalm three times a day, following advice from the Talmud (B.T. Berachot 4b), twice in the morning service and again for the afternoon service.

After the amidah, we finish with Aleinu and Mourner’s Kaddish. On festivals—for example when Pesach starts on Thursday (so Friday is a festival)—we use the festival

amidah instead of the weekday amidah, so there’s one blessing in the middle instead of thirteen. On a fast day (the Tenth of Tevet sometimes falls on a Friday), we change the words of the final blessing of

the amidah, the blessing for peace. Instead of the wording used for afternoons and evenings, we use the morn-ing wording, which includes the Priestly Blessing (Num. 6: 23-27). Why? In Temple times, the priests would deliver their blessing in the morning, before eating or (more important) drinking any wine (Leviticus 10:8-11 strictly prohibits drinking wine before a priest officiates). On a fast day, they’d be sober and hungry all day, so they could deliver their blessing in the afternoon.

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Friday Afternoon Service 16 מנחה לערב שבת

Prayer ויקדש אתו | Scripture ויקדש אתו | Torah ש אתו | ויקד

Friday Afternoon Service _____________________________________ Ashrei _____________________________________ Ps 84:5 “Happy are they who live with you; Forever they will praise you.”

אשרי י�שבי בית� ע�ד יהללו� סלה

“Ashrei yoshvei veitecha; Od yehalelucha selah.”

Ps 144:15 “Happy is such a people; Happy are they whose God is the Ruler.”

אשרי העם שככה ל� אשרי העם שיהוה א�היו

“Ashrei ha’am shekachah lo; Ashrei ha’am she’Adonai Elohav.”

1 David’s praise: Acclaim I’ll give my sovereign, God, And I’ll bless your name forever.

לדוד תהלה ר�ממ� אל�הי המל�א

ואברכה שמ� לע�לם ועד

Tehilah leDavid: Aromimcha Elohai hamelech, Va’avar’cha shimcha le’olam va’ed.

2 Blessing to you each day I’ll bring, I’ll praise your name forever.

כל־י�ם אברכך ב ואהללה שמ� לע�לם ועד

Bechol yom avar’cheka, Va’ahalela shimcha le’olam va’ed.

3 Great is God and greatly praised, Great beyond all probing.1

ד�ל יהוה ומהלל מאדג אין חקרולגדלת�

Gadol Adonai um’hulal me’od, Veligdulato ein cheker.

4 Deeds of yours praise every age; Your mighty acts they ever speak —

�ר לד�ר ישבח מעשי�ד וגבורתי� יגידו

Dor ledor yeshabach ma’asecha, Ugevurotecha yagidu.

5 Hailing the glory of your power, In words your wonders stating,

דר כב�ד ה�ד�ה ודברי נפלא�תי� אשיחה

Hadar kevod hodecha Vedivrei nifle’otecha asicha.

6 Voicing your awesome power, Your greatness, too, relating;

עזוז נ�ראתי� יאמרוו וגדולת� אספרנה

Ve’ezuz nor’otecha yomeru, Ug’dulat’cha asaprena.

7 Zealously recalling your great good, In your righteousness delighting.

כר רב־טוב� יביעוז וצדקת� ירננו

Zecher rav tuvcha yabi’u Vetzidkat’cha yeranenu.

8 Charitable and caring is God, Patient and most gracious.

נון ורחום יהוהח אר� אפים וגדל־חסד

Chanun verachum Adonai, Erech apayim ug’dol chased.

9 To all creatures God is good, And mercy informs all God’s work.

ב־יהוה לכל�ט ו על־כל־מעשיוורחמי

Tov Adonai lakol, Verachamav al kol ma’asav.

10 Your creatures all will know you, God, And your followers will bless you.

�דו� יהוה כל־מעשי�י וחסידי� יברכוכה

Yoducha Adonai kol ma’asecha, Vachasidecha yevar’chucha.

1 “And for God’s greatness there is no probing/examination.”

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17 Friday Afternoon Service

Congregation’s response | shade Added sometimes | wBend knees, bow head | vBow head |uStand | xSit | ◊ Leader starts here אמן

11 Kingdom’s glory they will tell, And your power they will speak.

ב�ד מלכות� יאמרוכ וגבורת� ידברו

Kevod malchut’cha yomeru, Ug’vurat’cha yedaberu.

12 Let children sense your power well And glory, your kingdom’s splendor;

ה�דיע לבני האדם גבורתיול וכב�ד הדר מלכות�

Lehodi’a livnei ha’adam gevurotav Uchevod hadar malchuto.

13 Monarchy is yours in every world, And government in every age and time;

לכות� מלכות כל־עלמיםמ בכל־ד�ר וד�רוממשלת�

Malchut’cha malchut kol olamim, Umemshaltecha bechol dor vador.

14 Supporting all who fall And bracing those who are bent over.

�מ� יהוה לכל־הנפליםס וז�קף לכל־הכפופים

Somech Adonai lechol hanoflim, Vezokef lechol hakfufim.

15 In hope all eyes are on you, And you give them their food in its time,

יני־כל אלי� ישברוע ואתה נ�תן־להם את־אכלם בעת�

Einei chol elecha yesaberu, Ve’ata noten lahem et ochlam be’ito.

16 Presenting your open hand And filling every creature’s wish.1

�תח את־יד�פ ומשביע לכל־חי רצ�ן

Pote’ach et yadecha, Umasbi’ah lechol chai ratzon.

17 True2 is God in every way3 And loving in all deeds.

דיק יהוה בכל־דרכיוצ וחסיד בכל־מעשיו

Tzadik Adonai bechol derachav, Vechasid bechol ma’asav.

18 Close is God to those who call, To all who call on God sincerely.

ר�ב יהוה לכל־קראיוק לכל אשר יקראהו באמת

Karov Adonai lechol kor’av, Lechol asher yikra’uhu ve’emet.

19 Respect God, and your wish comes true; God hears your cry and saves you,4

צ�ן־יראיו יעשהר ואת־שועתם ישמע וי�שיעם

Retzon yere’av ya’aseh, Ve’et shav’atam yishma veyoshi’em.

20 Sheltering those who love God And destroying all the wicked.

�מר יהוה את־כל־אהביוש ואת כל־הרשעים ישמיד

Shomer Adonai et kol ohavav, Ve’et kol har’sha’im yashmid.

21 Tribute to God my mouth shall deliver; And let all creatures bless God’s holy name forever.

הלת יהוה ידבר־פית ◊ ויבר� כל־בשר

שם קדש� לע�לם ועד

◊ Tehillat Adonai yedaber pi, Vivarech kol basar shem kodsho le’olam va’ed.

Ps 115:18 And as for us, we’ll bless God From now and forever: Halleluyah!

ואנחנו נבר� יה הללויהמעתה ועד־ע�לם

Va’anachnu nevarech Yah Me’ata ve’ad olam Halleluyah!

1 This verse is one of the reasons the Talmud finds Ashrei so very important (B.T. Ber. 4b). 2 I used the plain translation “true” for “tzadik” (righteous); few English words begin with the tz/ts sound. 3 “In all God’s ways.” 4 “The wish of those who respect God, God performs; and their cry God will hear, and God will save them.”

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_______________________________ Leader’s Half Kaddish ______________________________ Let it be great, let it be holy, God’s great name—(Amen)

ויתקדש יתגדל אמן רבא שמה

Yitgadal veyitkadash shemeh rabah—Amen

—in the world created by God’s will, which God will rule in sovereignty, in your lifetime and in your days and in the lifetime of all Israel, quickly and soon. Now you say, “Amen.”

כרעותה אבר די אבעלמ מלכותה וימלי�

וביומיכון בחייכון ישראל בית דכל ובחיי

קריב ובזמן בעגלא אמן אמן ואמרו

—be’almah di verah chir’uteh veyamlich malchuteh, bechayechon uv’yomechon uvechayei dechol beit Yisra’el ba’agalah uvizman kariv. Ve’imru, “Amen.” Amen

May God’s great name be blessed forever and ever and ever.

מבר� רבא שמה יהא עלמיא ולעלמי לעלם

Yehei shemei rabah mevarach le’alam ul’almei almayah.




Blessed and praised and glorified and exalted and elevated and honored and raised and hailed be God’s holy name, blessed may it be—

וישתבח יתבר� ויתרומם ויתפאר ויתהדר ויתנשא ויתהלל ויתעלה

דקודשא שמה הוא ברי� הוא ברי�

Yitbarach veyishtabach veyitpa’ar veyitromam veyitnaseh veyit’hadar veyit’aleh veyit’halal shemeh dekudshah, Berich hu Berich hu.

Between Rosh Hashanah and Yom Kippur, replace the next line with the shaded line: above all far above all1 blessing and song, praise and repentance that are spoken in this world. Now you say, “Amen.”

כל מן לעלא מכל לעלא לעלא

ושירתא ברכתא ונחמתא תשבחתא

בעלמא דאמירן אמן אמן ואמרו

Le’elah min kol Le’elah le’elah mikol bir’chatah veshiratah tushbechatah venechematah, da’amiran be’almah. Ve’imru, “Amen.” Amen

1 The extra “le’elah” stresses God’s exalted nature. Changing “min kol” to one word, “mikol,” preserves the number of words.

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19 Amidah


Amidah We rise and take three steps back and three forward.

With feet together, we say the amidah (standing prayer) quietly. When the prayer leader chants aloud, we respond with the words in gray.1 Words added to honor the Matriarchs easy to skip if you wish.

The two lines below introduce our silent prayer.

Ps 51:17 Ruler, just open my lips and my mouth will declare your praise.

אדני שפתי תפתח ופי יגיד תהלת�

Adonai sefatai tiftach, ufi yagid tehilatecha.

Opening Blessings ___________________________ 1. Ancestors ▪ אבות ▪ Avot ___________________________ We bless you, God, Blessed be God, blessed be God’s name! our God and God of our ancestors,

w �ברו v אתה u יי שמו וברו� הוא ברו�

א�הינו אבותינו וא�הי

z Baruch y ata u Adonai Baruch hu uvaruch shemo Eloheinu vElohei avoteinu ,

God of Abraham, God of Isaac, and God of Jacob,

יצחק א�הי אברהם א�הי יעקב וא�הי

Elohei Avraham, Elohei Yitzchak, vElohei Ya’akov

the God who is great, powerful and awesome, God on high;

הגדול האל עליון אל והנורא הגבור

ha’El hagadol hagibor vehanorah, El elyon,

1 Sometimes a congregation does a “heiche (or hoiche) kedushah”—Yiddish meaning “kedushah out loud.” The prayer leader leads the congregation through kedushah; for minchah, the congregation then returns to the first blessing (Ancestors / אבות) and recites the entire Amidah. We bow four times in the Amidah: at the beginning and end of the first blessing (Ancestors /אבות) and penul-timate blessing (Thanksgiving / הודאה). Three times we bend the knees at “baruch,” bow at “atah” and straight-en up at “Adonai”; at the beginning of the Thanksgiving blessing, we bow without bending the knees. Icons in the text are reminders to bend the knees, w, to bow from the waist, v, and to stand up, u. A note on page 416 describes sources for the first blessing of the Amidah.

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Good deeds of kindness you reward— For everything is in your power— Our parents’ kind deeds you record And rescue their posterity To show your love and honesty.1

טובים חסדים גומל הכל וקונה אבות חסדי וזוכר

בניהם לבני גואל ומביא באהבה שמו למען

gomel chasadim tovim vekoneh hakol, vezocher chasdei avot , umevi go’el livnei veneihem, lema’an shemo be’ahavah.

Between Rosh Hashanah and Yom Kippur, add the shaded section; when repeating the amidah, the prayer leader pauses while the congregation says these lines.

Remember us for life, ruler who delights in life, and write us in the Book of Life for your own sake,2 God of life!

לחיים זכרנו בחיים חפץ מל�

החיים בספר וכתבנו חיים א�הים למענ�

Zochrenu lechayim, melech chafetz bechayim, vechotvenu besefer hachayim lema’ancha, Elohim chayim.

Sovereign, helper, savior, shield. We bless you, Ruler, Blessed be God, blessed be God’s name! Abraham’s protector .

ומגן ומושיע עוזר מל�w �ברו v אתה u יי

שמו וברו� הוא ברו� אברהם מגן אמן

Melech ozer umoshi’a umagen. z Baruch y ata u Adonai, Baruch hu uvaruch shemo magen Avraham . Amen

____________________________________ 2. Might ▪ ותרבוג ▪ Gevurot ____________________________________ You are mighty forever, God, you bring life to the dead and are strong in salvation—

אדני לעולם גבור אתה אתה מתים מחיה

להושיע רב

Atah gibor le’olam Adonai, mechayeh metim atah rav lehoshi’ah—

From Pesach to Shemini Atzeret, some add: you make the dew fall. הטל מוריד Morid hatal.

From Shemini Atzeret to Pesach, we pray for Israel’s winter rains: you make wind blow and rain fall.3 הגשם ומוריד הרוח משיב Mashiv haru’ach umorid hageshem.

1 “Who rewards good, kind deeds and owns everything, who remembers the good deeds of our ancestors, and who is bringing a redeemer to their children’s children, for the sake of God’s name (i.e., to maintain God’s repu-tation—hence, to prove God’s honesty), with love.” 2 Because God takes delight in life (and in us when we choose the path that sustains life), writing us in the “Book” of life is to God’s benefit. 3 Especially in winter, when nature seems dormant, we note that the cycle of seasons will bring a new spring and reassure ourselves that the promise of resurrection—however we understand it—can surely be fulfilled.

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21 Amidah


You feed the living with your grace, Revive the dead with kind embrace,1 Support the fallen, heal the sick, And set the prisoners free, And faithfully fulfill your trust For people who sleep in the dust.

בחסד חיים מכלכל רבים ברחמים מתים מחיה חולים ורופא נופלים סומ�

אסורים ומתיר אמונתו ומקים

עפר שנילי

Mechalkel chayim bechesed, mechayeh metim berachamim rabim. Somech noflim verofeh cholim umatir asurim, um’kayem emunato lishenei afar.

Who is like you, who can appear Like you, sovereign of power? Ruler, both death and life you bring; You make salvation flower.

גבורות בעל כמו� מי ל� דומה ומי ומחיה ממית מל�

ישועה ומצמיח

Mi chamocha ba’al gevurot, umi domeh lach, melech memit um’chayeh umatzmi’ach yeshu’ah.

Between Rosh Hashanah and Yom Kippur, add the shaded lines; when repeating the amidah, the prayer leader pauses while the congregation says these lines.

Who is like you, source of mercy, thinking of your creatures to grant them life, in mercy.

הרחמים אב כמו� מי יצוריו זוכר

ברחמים לחיים

Mi chamocha, av harachamim, zocher yetzurav lechayim berachamim.

To bring the dead to life, O you Are firm, reliable, and true. We bless you, God, Blessed be God, blessed be God’s name! who revives the dead.2

אתה ונאמן מתים להחיות

יי אתה ברו� שמו וברו� הוא ברו�

אמן המתים מחיה

Vene’eman ata lehachayot metim. Baruch ata Adonai, Baruch hu uvaruch shemo mechayeh hametim. Amen

The third blessing has two versions. One is responsive, led by the prayer leader;

for individual silent prayer, continue with 3b on page 23.

1 “Kind embrace” is literally “abundant mercies.” 2 This could mean: God wakens “dead” sinners to a life of faith; God grants an afterlife; God will revive dead bodies in the future; God breeds life out of death and decomposition, like mushrooms growing on a rotting log.

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____________________________ 3a. Holiness ▪ קדושה ▪ Responsive Kedushah ____________________________ We include the responsive Kedushah when the prayer leader repeats the amidah or leads a “heiche kedushah.”

The congregation begins, and the prayer leader repeats. Recite the Kedushah with feet together, rising on the toes for each of the following words:

“Kadosh, kadosh kadosh,” “Baruch (Kevod),” and “Yimloch.” We shall make your name holy in the world, as the angels make it holy in heavens above;

בעולם שמ�-את נקדש אותו שמקדישים כשם

מרום בשמי

Nekadesh et shimcha ba’olam, keshem shemakdishim oto bishmei marom;

for your prophet Isaiah wrote, נביא� יד על ככתוב kakatuv al yad nevi’echa, Bow left, then right for “zeh el zeh”:

Isaiah 6:3 And one called to the other, and said: וקראv זה אלy זה ואמר Vekarah v zeh el yzeh ve’amar. Congregation and prayer leader:

Isaiah 6:3 Holy, holy, holy is God of hosts; God’s glory fills the universe.

קדוש קדוש קדוש יהוה צבאות מלא כל־הארץ כבודו

Kadosh kadosh kadosh Adonai tzeva’ot melo chol ha’aretz kevodo.

Congregation, then leader (based on Ezekiel 3:12) The angels who face them say, “Blessed.” יאמרו ברו� לעמתם le’umatam “Baruch” yomeru.

Congregation and prayer leader: Ezek 3:12 “Blessed is God’s glory flowing from its source.”

ברו� כבוד־יהוה ממקומו

“Baruch kevod Adonai mimkomo.”

Congregation, then leader: And in your holy writings, this is written: לאמר כתוב קדש� ובדברי Uvedivrei kodshecha katuv lemor:

Congregation and prayer leader: Ps 146:10 “God will reign forever, Your God, Zion, from age to age: Halleluyah.”

ימ�� יהוה לעולם א�הי� ציון

לדר ודר הללויה

“Yimloch Adonai le’olam, Elohayich, Tziyon, ledor vador: Halleluyah.”

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23 Amidah


The leader concludes:1 From age to age, your greatness we proclaim, גדל� נגיד ודור לדור Ledor vador nagid godlecha Hallow your holiness for endless time. Your praise shall never, never leave our lips, God, great and holy sovereign.

נצחים ולנצח נקדיש קדשת�

א�הינו ושבח� ועד לעולם ימוש �א מפינו אתה וקדוש גדול מל� אל כי

ul’netzach netzachim kedushat’cha nakdish. Veshiv’chacha Eloheinu mipinu lo yamush le’olam va’ed. Ki El melech gadol vakadosh atah.

Blessed are you, Ruler, Blessed be God, blessed be God’s name!


Baruch atah Adonai, Baruch hu uvaruch shemo

Between Rosh Hashanah and Yom Kippur, replace the next line with the shaded line: the holy God. the holy ruler.

אמן הקדוש האל אמן הקדוש המל�

ha’El hakadosh. Amen hamelech hakadosh. Amen

During the repetition, continue with blessing 4, Atah Chonen, on page 24. On festival holy days, continue with the Festival Middle Blessing, page 379.

_____________________________ 3b. Holiness ▪ קדושה ▪ Individual Kedushah _____________________________ You are holy, your name is holy and every day the holy ones praise you, selah!

קדוש ושמ� קדוש אתה יום-בכל וקדושים

סלה יהללו�

Atah kadosh veshimcha kadosh, ukedoshim bechol yom yehalelucha selah.

Blessed are you, Ruler, �יי אתה ברו Baruch atah Adonai, Between Rosh Hashanah and Yom Kippur, replace the next line with the shaded line:

the holy God. the holy ruler.2

הקדוש האל הקדוש המל�

ha’El hakadosh. hamelech hakadosh.

1 Some say that during a heiche kedushah, while the leader concludes with “Ledor vador,” the congregation should recite the short Holiness blessing (3b) and then continue the Amidah. 2 From Rosh Hashanah to Yom Kippur, we stress the theme of God’s sovereignty.

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The leader continues here (except on festival holy days, when we turn to page 379).

Central Blessings 4. We thank God for our intellectual abilities, knowledge and understanding.

You grace humankind with knowledge and teach people wisdom. Grant us from yourself knowledge, understanding and wisdom. Blessed are you, Ruler, Blessed be God, blessed be God’s name! who grants knowledge.

דעת לאדם חונן אתה בינה לאנוש ומלמד

מאת� חננו והשכל בינה דעה יי אתה ברו� שמו וברו� הוא ברו� אמן הדעת חונן

Atah chonen le’adam da’at umelamed le’enosh binah. Choneinu me’it’cha de’ah, binah, vehaskel. Baruch atah Adonai, Baruch hu uvaruch shemo chonein hada’at. Amen

5. Bring us back to you, God. Source of life, bring us back to your Torah; O Ruler, bring us close to serve you, and bring us back in full repentance before you. Blessed are you, Ruler, Blessed be God, blessed be God’s name! who cherishes repentance.

לתורת� אבינו השיבנו לעבודת� מלכנו וקרבנו

והחזירנו לפני� שלמה בתשובה


אמן בתשובה הרוצה

Hashivenu avinu leToratecha vekarvenu malkenu la’avodatecha, vehachazirenu bit’shuvah shelemah lefanecha; Baruch atah Adonai Baruch hu uvaruch shemo harotzeh bitshuvah. Amen

6. Pardon our sins. We strike our chest for “chatanu” (we have sinned) and “fashanu” (we have transgressed).

Forgive us, source of life, for we have sinned; pardon us, ruler, for we have transgressed, for you forgive and grant pardons. Blessed are you, Ruler, Blessed be God, blessed be God’s name! gracious and liberal in forgiveness.

אבינו לנו סלח חטאנו כי

מלכנו לנו מחל פשענו כי אתה וסולח מוחל כי

יי אתה ברו� שמו וברו� הוא ברו� אמן לס�ח המרבה חנון

Selach lanu, avinu, ki chata’nu; mechal lanu, malkenu, ki fasha’nu, ki mochel vesole’ach atah. Baruch atah Adonai, Baruch hu uvaruch shemo chanun hamarbeh lislo’ach. Amen

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25 Amidah


7. Save us from our troubles. Look on our misery, plead our cause, ריבנו וריבה בענינו נא ראה Re’ei nah ve’onyenu verivah rivenu, and save us soon for your reputation, for you are a powerful savior. Blessed are you, Ruler, Blessed be God, blessed be God’s name! who saves Israel.

שמ� למען מהרה וגאלנו אתה חזק גואל כי

יי אתה ברו� שמו וברו� הוא רו�ב

אמן ישראל גואל

uge’alenu meherah lema’an shemecha, ki go’el chazak atah. Baruch atah Adonai, Baruch hu uvaruch shemo go’el Yisra’el. Amen

When the Fast of the Tenth of Tevet falls on Friday, the leader adds Aneinu, page 402. 8. Heal and save us.

Heal us, Ruler, and we will be healed; save us, and we will be saved — for you are our praise. And bring full healing for all our maladies,

ונרפא יי רפאנו ונושעה הושיענו

אתה תהלתנו כי שלמה רפואה והעלה

מכותינו-לכל

Refa’enu, Adonai, venerafeh; hoshi’enu venivashei’ah — ki tehilatenu atah, veha’aleh refu’ah shelemah lechol makoteinu,

A private prayer for someone who is ill can be added here. May your wish be— O Ruler our God, our ancestors’ God— to quickly send complete healing from above, healing of spirit and of body, for…

מלפני� רצון ויהי א�הינו יי

אבותינו וא�הי מהרה שתשלח

השמים מן שלמה רפואה ל הגוף פואתור הנפש רפואת

vihi ratzon milfanecha, Adonai Eloheinu vElohei avoteinu , shetishlach meherah refu’ah shelema min hashamayim, refu’at hanefesh urefu’at haguf, le…

____ child of _____,1 _____בת/בן_____ _____ ben/bat_____, and all sick people in our community.2 �ישראל חולי רשא בתו betoch she’ar cholei Yisra’el. for you are God, ruler, healer, faithful and merciful. Blessed are you, Ruler, Blessed be God, blessed be God’s name!

רופא מל� אל כי אתה ורחמן נאמן יי אתה ברו� שמו וברו� הוא ברו�

ki El, melech, rofeh, ne’eman verachaman atah. Baruch atah Adonai, Baruch hu uvaruch shemo

healing the sick of your people Israel. אמן ישראל עמו חולי רופא rofeh cholei amo Yisra’el. Amen

1 Insert the mother’s name, if known. 2 “Among the rest of the sick people in Israel (i.e., the Jewish community).

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9. Grant us a good year. Ruling God, bless for us this year and all its kinds of produce, for good,

א�הינו יי עלינו בר� הזאת השנה-את

לטובה תבואתה מיני-כל ואת

Barech aleinu Adonai Eloheinu et hashanah hazot ve’et kol minei tevu’atah, letovah,

From December 51 (December 6 in Hebrew years divisible by 4, such as 5772) until Pesach, replace the next line with the shaded line.

and grant blessing and grant dew and rain as a blessing on the face of the earth, and satisfy us from its goodness

ברכה ותן לברכה ומטר טל ותן האדמה פני על

מטובה ושבענו

veten berachah veten tal umatar livrachah al penei ha’adamah, vesab’einu mituvah

and bless our year like the best years. �הטובות כשנים שנתנו ובר uvarech shenatenu kashanim hatovot. Blessed are you, Ruler, Blessed be God, blessed be God’s name! who blesses the years.

יי אתה ברו� שמו וברו� הוא ברו� אמן השנים מבר�

Baruch atah Adonai, Baruch hu uvaruch shemo mevarech hashanim. Amen

10. Gather our exiles. Sound the great shofar for our freedom, raise a banner to gather our exiles, and gather us together from the four corners of the earth. Blessed are you, Ruler; Blessed be God, blessed be God’s name! gathering your dispersed people, Israel.

לחרותנו גדול בשופר תקע גליותינו לקבץ נס ושא

יחד וקבצנו הארץ כנפות מארבע


אמן ישראל עמו נדחי מקבץ

Teka beshofar gadol lecherutenu vesa nes lekabetz galuyoteinu vekabtzeinu yachad me’arbah kanfot ha’aretz. Baruch atah Adonai, Baruch hu uvaruch shemo mekabetz nidchei amo Yisra’el. Amen

11. Restore justice, that we may be ruled by God alone. Restore our judges as at first and our advisors as in the beginning,2 take away our sorrow and sighing

כבראשונה שופטינו השיבה כבתחלה ויועצינו

ואנחה יגון ממנו והסר

Hashivah shofteinu kevarishonah, veyo’atzeinu kevat’chilah vehaser mimenu yagon va’anacha,

1 For an explanation of this date, see page 414. 2 We pray to see Isaiah’s prophecy (1:26) fulfilled: “Ve’ashivah shoftayich kevarishonah veyo’atzayich kev-at’chilah / ואשיבה שפטי� כבראשנה ויעצי� כבתחלה / I will restore your judges as at first and your advisors as in the beginning.”

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27 Amidah


and rule us, God—you alone— with kindness and mercy, and make us right through judgment. Blessed are you, Ruler, Blessed be God, blessed be God’s name!

לבד� יי אתה עלינו ומ�� וברחמים בחסד

במשפט וצדקנו יי אתה ברו� שמו וברו� הוא ברו�

umeloch aleinu atah Adonai levadcha bechesed uverachamim, vetzadkeinu bamishpat. Baruch atah Adonai, Baruch hu uvaruch shemo

Between Rosh Hashanah and Yom Kippur, replace the next two lines with the shaded line ruler who loves righteousness and justice. ruler who dispenses justice.

אוהב מל� אמן ומשפט צדקה אמן המשפט המל�

melech ohev tzedakah umishpat. Amen hamelech hamishpat. Amen

12. Let evil people meet their fate. For slanderers, let there be no hope, and all wickedness— may it perish in an instant, and all your people’s enemies, may they soon be cut down!

תקוה תהי אל ולמלשינים הרשעה-וכל

תאבד כרגע עמ� אויבי-וכל

יכרתו מהרה

Velamalshinim al tehi tikvah, vechol harish’ah kerega toved, vechol oy’vei am’cha meherah yikaretu.

And the arrogant people— may you soon uproot and crush them, cast them down and humble them, quickly and in our time! Blessed are you, Ruler, Blessed be God, blessed be God’s name! who destroys foes and humbles the arrogant.

והזדים ותשבר תעקר מהרה ותכניע ותמגר

בימינו במהרה יי אתה ברו� שמו וברו� הוא ברו� אויבים שובר

אמן זדים ומכניע

Vehazedim meherah te’aker uteshaber utemager vetachni’a bimherah veyameinu! Baruch atah, Adonai, Baruch hu uvaruch shemo shover oy’vim umachni’a zedim. Amen

13. But let the righteous enjoy their reward. For the righteous and devout and the elders of your people the Jewish community, for the remnant of their scholars, for the righteous converts and for us

החסידים ועל הצדיקים על עמ� זקני ועל ישראל בית סופריהם פליטת ועל ועלינו הצדק גרי ועל

Al hatzadikim ve’al hachasidim ve’al ziknei amcha beit Yisra’el ve’al pleitat sofreihem ve’al gerei hatzedek ve’aleinu

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let your mercies be stirred, O Ruler, our God, and grant a good reward to all who rely on your reputation sincerely, and put our lot with them forever — we won’t be ashamed, for we trust you.

רחמי� נא יהמו א�הינו יי

לכל טוב שכר ותן באמת בשמ� הבטחים

לעולם עמהם חלקנו שיםו בטחנו ב� כי נבוש ו�א

yehemu nah rachamecha, Adonai Eloheinu, veten sachar tov lechol habot’chim beshimcha be’emet vesim chelkenu imahem le’olam— velo nevosh, ki vecha batachnu.

Blessed are you, Ruler, Blessed be God, blessed be God’s name!.



the support and trust of the righteous אמן לצדיקים ומבטח משען mish’an umivtach latzadikim. Amen 14. And let Jerusalem be restored.

And to Jerusalem your city return in mercy, stay there as you promised, and build it soon, in our days, a structure to last forever; and David’s throne— set it there soon.

עיר� ולירושלים תשוב ברחמים

דברת כאשר בתוכה ןותשכו בימינו בקרוב אותה ובנה עולם בנין

דוד וכסא תכין לתוכה מהרה

Velirushalayim ir’cha berachamim tashuv, vetishkon betochah ka’asher dibarta, uveneh otah bekarov beyameinu, binyan olam; vechiseh David — mehera letochah tachin.

Blessed are you, Ruler, Blessed be God, blessed be God’s name! who builds Jerusalem.

יי אתה ברו� שמו וברו� הוא ברו� אמן ירושלים בונה

Baruch atah Adonai Baruch hu uvaruch shemo boneh Yerushalayim. Amen

15. Let the Messiah come — David’s descendant. The flower of your servant David— hurry to make it bloom, and in your salvation raise his horn: we’ve waited all day for your salvation!

עבד� דוד צמח-את תצמיח מהרה בישועת� תרום וקרנו

היום-כל קוינו לישועת� כי

Et tzemach David avdecha meherah tatzmi’ach, vekarno tarum bishu’atecha, ki lishu’at’cha kivinu kol hayom!

Blessed are you, Ruler, Blessed be God, blessed be God’s name! who makes the horn of salvation flourish.


אמן ישועה קרן מצמיח

Baruch atah Adonai, Baruch hu uvaruch shemo matzmi’ach keren yeshu’ah. Amen

16. Hear our prayers. Hear our voice, Sovereign God, pity us and be merciful to us, and with mercy and favor accept our prayer,

א�הינו יי קולנו שמע עלינו ורחם חוס

וברצון ברחמים וקבל תפלתנו-את

Shema kolenu, Adonai Eloheinu, chus verachem aleinu, vekabel berachamim uveratzon et tefilatenu,

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29 Amidah


for you are a God who listens to prayers and petitions. Don’t turn us away from you emptyhanded, O Ruler,

שומע אל כי אתה ותחנונים תפלות

ריקם מלכנו ומלפני� תשיבנו אל

ki El shome’ah tefilot vetachanunim atah; umilfanecha malkenu reikam al teshiveinu,

When the Tenth of Tevet falls on Friday, individuals replace the next five lines with Aneinu, page 402. because you listen to your people Israel’s prayer in mercy.

שומע אתה כי ברחמים ישראל עמ� תפלת

ki atah shome’ah tefilat amcha Yisra’el berachamim.

Blessed are you, Ruler, Blessed be God, blessed be God’s name! who listens to prayer.


אמן תפלה שומע

Baruch atah Adonai, Baruch hu uvaruch shemo shome’ah tefilah. Amen

Closing Blessings ________________________________ 1. Temple Service ▪ עבודה ▪ Avodah ________________________________ Sovereign God, take delight in your people Israel and in their prayer; restore the Temple service to the sanctuary of your house; as for Israel’s fires1 and their prayer— accept them with love and delight; and may you always enjoy2 the worship of your people Israel.

א�הינו יי רצה ובתפלתם ישראל בעמ� העבודה את והשב בית� לדביר ותפלתם ישראל ואשי

ברצון תקבל באהבה תמיד לרצון ותהי

עמ� ישראל עבודת

Retze Adonai Eloheinu be’amcha Yisra’el uvitfilatam, vehashev et ha’avodah lidvir beitecha, ve’ishei Yisra’el utefilatam be’ahavah tekabel beratzon, utehi leratzon tamid avodat Yisra’el amecha.

On Rosh Chodesh and middle days of festivals, add Ya’aleh Veyavo, page 398. And may our eyes witness your return to Zion, in mercy. Blessed are you, Ruler; Blessed be God, blessed be God’s name! you return your presence to Zion.

עינינו ותחזינה ברחמים לציון בשוב�


אמן לציון שכינתו המחזיר

Vetechezena eineinu beshuvcha leTziyon berachamim. Baruch atah Adonai, Baruch hu uvaruch shemo hamachazir shechinato leTziyon. Amen

1 Include the shaded words if you favor the restoration of the sacrificial system. 2 “And may it be to your liking forever …”

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_________________________________ 2a. Thanksgiving ▪ מודים ▪ Modim _________________________________ We thank you, because you are the Ruler, our God, God of our ancestors, forever. The one sure thing in our lives, the shield of our salvation— that is you, from age to age!

v ל� אנחנו מודים א�הינו יי u הוא שאתה אבותינו וא�הי ועד לעולם

חיינו צור ישענו מגן

ודור לדור הוא אתה

y Modim anachnu lach sha’atah huu Adonai Elohenu vElohei avoteinu , le’olam va’ed. Tzur chayenu, magen yish’enu, ata hu ledor vador.

We thank you and declare your praise For our lives, which in your hand you hold,

תהלת� ונספר ל� נודה ביד� המסורים חיינו על

Nodeh lecha unesaper tehilatecha al chayenu ham’surim beyadecha,

Our souls, which in your care are told; Your miracles, with us every day,

ל� הפקודות נשמותינו ועל עמנו יום-שבכל נסי� ועל

ve’al nishmoteinu hapekudot lach, ve’al nisecha sheb’chol yom imanu,

Your wonders and abundant boons, With us evening, morn, and noon.

וטובותי� נפלאותי� ועל וצהרים ובקר ערב עת שבכל

ve’al nifle’otecha vetovotecha, shebechol et, erev vavoker vetzohorayim.

Your mercies never end; the one All good and merciful and blessed, Whose kindnesses are never done. In you our hopes forever rest.

רחמי� כלו �א כי הטוב והמרחם

חסדי� תמו �א כי ל� קוינו מעולם

Hatov ki lo chalu rachamecha, vehamrachem ki lo tamu chasadecha, me’olam kivinu lach.

___________________ 2b. Teachers’ Thanksgiving ▪ דרבנן מודים ▪ Modim Derabbanan ___________________ When the leader repeats the amidah and says the Thanksgiving blessing, the congregation says this:

We thank you for you are the Ruler, our God and our ancestors’ God, God of all flesh, our maker, who formed Creation.

v ל� אנחנו מודים א�הינו יי u הוא שאתה אבותינו וא�הי בשר -כל א�הי

בראשית יוצר יוצרנו

y Modim anachnu lach sha’ata hu u Adonai Eloheinu vElohei avoteinu , Elohei chol basar, yotzrenu, yotzer bereshit.

Blessings and thanks we give to your great and holy name, because you have given us life and sustained us.

והודאות ברכות והקדוש הגדול לשמ�

שהחייתנו על וקימתנו

Berachot vehoda’ot leshimcha hagadol vehakadosh, al shehecheyitanu vekiyamtanu.

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31 Amidah


Keep giving us life and sustenance, and gather our scattered exiles to the courtyards of your sanctuary, to keep your statutes, do your will, and serve you wholeheartedly —for which we thank you. Blessed is the God of thanks.

ותקימנו תחינו כן גליותינו ותאסוף קדש� לחצרות חקי� לשמור

רצונ� ולעשות שלם לבבב ולעבד�

ל� מודים שאנחנו על ההודאות אל ברו�

Ken techayenu utekaymenu, vete’esof galuyotenu lechatzrot kodshecha, lishmor chukecha vela’asot retzonecha, ule’ovdecha belevav shalem; al she’anachnu modim lach. Baruch El hahoda’ot.

On Chanukah and Purim, add Al Hanisim, page 399. Continue the Thanksgiving blessing below: And for all these things may your name be blessed and exalted, O our ruler, constantly, and for ever.

כלם ועל ויתרומם שמ� יתבר�

ועד לעולם מלכנו תמיד

Ve’al kulam yitbarach veyitromam shimcha malkenu, tamid le’olam va’ed.

Between Rosh Hashanah and Yom Kippur, add the shaded lines; when repeating the amidah, the prayer leader pauses while the congregation says these lines.

And write down for a good life all the children of those with whom you made your agreement!

טובים לחיים וכתוב ברית� בני-כל

Uchetov lechayim tovim kol benei veritecha.

Every living being will thank you (selah), and they will hail your name in truth,

יודו� סלה החיים וכל באמת שמ� את ויהללו

Vechol hachayim yoducha selah, vihalelu et shimcha be’emet,

God, our salvation and help (selah). סלה ועזרתנו ישועתנו האל ha’El yeshu’atenu ve’ezratenu selah. Blessed are you, Ruler, Blessed be God, blessed be God’s name! whose reputation is good, and to whom thanks are due.

w �ברוv אתה u יי שמו וברו� הוא ברו� שמ� הטוב

אמן להודות נאה ול�

z Baruch y atah u Adonai, Baruch hu uvaruch shemo hatov shimcha ulecha na’eh lehodot. Amen

_____________________________________ 3. Peace ▪ שלום ▪ Shalom _____________________________________ When the Tenth of Tevet falls on Friday, say the blessing for Peace on page 403 instead of this one.

Abundant peace on your people Israel bestow forever. For you are the ruler, sovereign of all peace. And it’s good in your eyes to bless your people Israel every time, and every hour, with your peace.

עמ� ישראל על רב שלום לעולם תשים

מל� הוא אתה כי השלום לכל אדון בעיני� וטוב ישראל עמ� את לבר� שעה ובכל עת בכל

בשלומ�

Shalom rav al Yisra’el amcha tasim le’olam. Ki atah hu melech adon lechol hashalom. Vetov be’einecha levarech et amcha Yisra’el bechol et uv’chol sha’ah bishlomecha.

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ערב שבתמנחה ל Friday Afternoon Service 32


Between Rosh Hashanah and Yom Kippur, use the shaded section instead of the next four lines. We bless you, God, Blessed be God, blessed be God’s name! who blesses God’s people Israel with peace.

יי אתה ברו� שמו רו�וב הוא ברו�

ישראל עמו את המבר� אמן בשלום

Baruch atah Adonai, Baruch hu uvaruch shemo hamvarech et amo Yisra’el bashalom. Amen

Between Rosh Hashanah and Yom Kippur, say the shaded lines; when repeating the amidah, the leader pauses while the congregation says the next five lines, then repeats them.

In the Book of Life, blessing, peace and good livelihood, may we be reviewed and graded before you, with all your people, Israel’s descendants, for a life of goodness and peace.

חיים ברכה בספר טובה ושלום ופרנסה

אנחנו לפני� ונכתב נזכר ישראל בית עמ�-וכל

ולשלום טובים לחיים

BeSefer Chayim, berachah veshalom ufarnasah tovah, nizacher venikatev lefanechah, anachnu vechol amchah Beit Yisra’el lechayim tovim uleshalom.

We bless you, God, Blessed be God, blessed be God’s name! who makes peace.


אמן שלוםה עושה

Baruch atah Adonai, Baruch hu uvaruch shemo oseh hashalom. Amen

The amidah ends here, but we remain standing to express our own thanks and the longings of our heart, guided by the following paragraphs. The leader continues on page 34.

_________________________________ Personal Prayer _________________________________ My God, keep bad words from my tongue, and lies from my lips. Let me not try to answer those who curse me; let my spirit be as still as dust to everyone.

מרע לשוני א�הי נצור מרמה מדבר ושפתי

תדום נפשי ולמקללי תהיה לכל כעפר ונפשי

Elohai, netzor leshoni mera, usefatai midaber mirmah. Velimkalelai nafshi tidom, venafshi ke’afar lakol tihyeh.

Open my heart with your teaching that my spirit may follow your rules. As for all who plan harm for me, quickly upset their designs and spoil their plans.

בתורת� לבי פתח נפשי תרדוף ובמצותי�

רעה עלי החושבים-וכל עצתם הפר מהרה מחשבתם וקלקל

Petach libi beToratecha, uvemitzvotecha tirdof nafshi. Vechol hachoshvim alai ra’ah, meherah hafer atzatam vekalkel machashavtam.

Do it for the sake of your reputation; do it for the sake of your right hand; do it for the sake of your holiness; do it for the sake of your law.

שמ� למען עשה ימינ� למען עשה קדשת� למען עשה תורת� למען העש

Aseh lema’an shemecha, aseh lema’an yeminecha, aseh lema’an kedushatecha, aseh lema’an Toratecha.

Ps 60:7 “To save your devoted followers, take action, rescue and answer me!”

למען יחלצון ידידי� הושיעה ימינ� וענני

“Lema’an yechaltzun yedidecha, hoshi’ah yemin’cha, va’aneni.”

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33 Amidah


Psalm 19:15 “May what I say be to your liking, and my deepest thoughts come before you, God, my rock, my savior.”

יהיו לרצון אמרי־פי והגיון לבי לפני�

יהוה צורי וגאלי

“Yi’heyu leratzon imrei fi, vehegyon libi lefanecha, Adonai, tzuri, vego’ali.”

Take three steps back, bow left on “oseh shalom,” right on “hu ya’aseh” and forward on “aleinu.” Between Rosh Hashanah and Yom Kippur, replace the next line with the shaded line.

Making peace in heaven above, Making peace in heaven above, may God bring peace to us and to all Israel, Now you say, “Amen.”

במרומיו שלום עשה במרומיו השלום עשה שלום יעשה הוא

ישראל כל ועל עלינו אמן ואמרו

Oseh shalom bimromav Oseh hashalom bimromav hu ya’aseh shalom aleinu ve’al kol Yisra’el, ve’imru, “Amen.”

Add this passage if you mourn the loss of the sacrificial system, metaphorically or literally. May this be what you want, ruling God and God of our ancestors: that the Temple be rebuilt soon, in our days,

מלפני� רצון יהי א�הינו יי

אבותינו וא�הי המקדש בית שיבנה בימינו במהרה

Yehi ratzon milfanecha Adonai Eloheinu vElohei avoteinu , sheyibaneh beit hamikdash bimherah veyameinu

and restore our rights in your Torah, and there we shall serve you reverently

בתורת� חלקנו ותן ביראה נעבד� ושם

veten chelkenu beToratecha vesham na’avod’cha beyir’ah

Mal 3:4 as in days of old and years long past. כימי עולם וכשנים קדמוניות kimei olam ucheshanim kadmoniyot. Mal. 3:4 So that God will enjoy the sacrifice of Judah and Jerusalem as in days of old and years long past.

וערבה ליהוה מנחת יהודה וירושלם

כימי עולם וכשנים קדמניות

Ve’arvah lAdonai min’chat Yehudah Virushalayim kimei olam ucheshanim kadmoniyot.

Take three steps forward.

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_____________________ Full Kaddish ▪ קדיש שלם ▪ Kadish Shalem _____________________ Let it be great, let it be holy, God’s great name—(Amen)
























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35 Amidah


May our prayers and pleas be accepted, prayers of the entire Jewish community, before the Source of Life in heaven. Now you say, “Amen.”

צלותהון ובעותהון תתקבל דכל בית ישראל

קדם אבוהון די בשמיא אמן ואמרו אמן

Titkabel tzelot’hon uva’ut’hon dechol beit Yisra’el kodam avuhon di vishmayah, ve’imru, “Amen.” Amen

May there be great peace from heaven—and life— for us and the entire Jewish community. Now you say, “Amen.”

רבא שלמא יהא יםוחי שמיא מן

ישראל כל ועל עלינו אמן אמן ואמרו

Yehei shelamah rabah min shemayah—vechayim— aleinu ve’al kol Yisra’el, ve’imru, “Amen.” Amen

Take three steps back, bow left on “oseh shalom,” right on “hu ya’aseh” and forward on “aleinu.” Making peace in heaven above, may God bring peace to us and to all Israel, and to all who live on earth. Now you say, “Amen.”1

במרומיו שלום עשה שלום יעשה הוא

ישראל כל ועל לינוע תבל יו שבי כל ועל

אמן אמן ואמרו

Oseh shalom bimromav hu ya’aseh shalom aleinu ve’al kol Yisra’el, ve’al kol yoshvei tevel ve’imru, “Amen.” Amen

1 This part is in Hebrew. We ask God’s blessing of peace for the congregation and the whole Jewish community. Some congregations add the shaded line to pray for all of humanity.

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_____________________________ Our Duty ▪ עלינו ▪ Aleinu1 _____________________________ The Sovereign of all to praise we’re bound, The Creative Force with greatness to crown, Who made us like no other race On earth, nor set us in their place.

u לשבח עלינו הכל לאדון גדלה לתת

בראשית ליוצר הארצות כגויי עשנו ש�א שמנו ו�א

האדמה כמשפחות

u Aleinu leshabe’ach la’adon hakol, latet gedulah leyotzer bereshit, shelo asanu kegoyei ha’aratzot velo samanu k’mishpechot ha’adamah,

Our fate–like theirs God made it not But chose for us a different lot. 2

כהם חלקנו שם ש�א המונם-ככל וגורלנו

shelo sam chelkenu kahem vegoralenu kechol hamonam.

Some add the next three lines. For they prostrate themselves before futility and emptiness

משתחוים שהם וריק להבל

Shehem mishtachavim lehevel varik

Is 45:20 “and pray to a god that can’t help.” ומתפללים אל־אל לא יושיע “umitpalelim el el lo yoshia.” We bend the knee and bow the head gratefully, Before the Ruler whom rulers dread, The holy, blessed One–

כורעים w ואנחנוv ומודים ומשתחוים u המלכים מל� מלכי לפני

הוא ברו� הקדוש

Va’anachnu zkor’im y umishtachavim umodim u lifnei melech malchei hamlachim, Hakadosh baruch hu;

1 For our note on Aleinu, please see page 414. 2 “We are bound to give praise / to the ruler of everything, /to acknowledge the greatness /of the one who formed creation, who did not make us like other nations nor position us like the rest of the world’s families, / who did not make our portion like theirs / nor our destiny like that of those multitudes.” If you dislike the idea that Jews are a “chosen” people, you might consider that in ancient days our mission was to bring Torah values to those who lacked them; now, perhaps, that mission is largely fulfilled. Or, you might say ש�ו for ש�א—the two words sound identical—implying that God chose us, for God’s own purposes, to be like the other nations, by showing them how to live a Torah-observant life.

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37 Amidah


Who Is. 51:13 “stretches out the heavens, Supports the earth below”; Above, high in the sky, The Presence does bestow; Whose power dwells In heights where none can go.1

נוטה שמים שהוא ויסד ארץ

יקרו ומושב ממעל בשמים עזו ושכינת מרומים בגבהי

shehu “noteh shamayim veyosed aretz,” umoshav yekaro bashamayim mima’al, ushechinat uzo begovhei meromim.

This is our God, there is no more; our ruler is truth, beyond whom is naught. It’s written in God’s Law:

עוד אין א�הינו הוא זולתו אפס מלכנו אמת

בתורתו ככתוב

Hu Eloheinu, ein od; emet malkenu, efes zulato. Kakatuv b’Torato:

Deut 4:39 “This day you must know and take it to heart that God is God in heaven above and on earth below: nothing else is.”

וידעת היום והשבת אל־לבב�

ים א�ה כי יהוה הוא העל בשמים ממ

ין עוד רץ מתחת א ועל־הא

“Veyada’ta hayom, vahashevota el levavecha ki Adonai, hu ha’Elohim bashamayim mima’al, ve’al ha’aretz mitachat: ein od.”

So we hope in you, God, our God, soon to see your splendid power, to make idols pass from the earth and destroy false gods,

ל� נקוה כן על א�הינו יי

עז� בתפארת מהרה לראות הארץ מן גלולים להעביר

יכרתון כרות האליליםו

Al ken nekaveh lecha, Adonai Eloheinu, lir’ot meherah betif’eret uzecha; leha’avir gilulim min ha’aretz, veha’elilim karot yikaretun,

to repair the world in the Almighty’s rule. שדי עולם במלכות לתקן letahken olam bemalchut shadai, And all people will call on your name, to turn to you all the wicked on earth.

בשר בני-וכל בשמ� יקראו

ארץ רשעי-אלי� כל להפנות

vechol benei vasar yikre’u vishmecha, lehafnot elecha kol rish’ei aretz.

They’ll see and know— all earth dwellers— that to you each knee must bend, each tongue must swear.

וידעו יכירו תבל יושבי-כל בר�-כל תכרע ל� כי

לשון-כל תשבע

Yakiru veyed’u kol yoshvei tevel, ki lecha tichra kol berech, tishava kol lashon.

1 We bend the knee / and bow in gratitude / before the ruler, / ruler of rulers, / the holy, blessed one, who “stretches out the heavens, / supports the earth below;” / whose own dwelling place / is in the sky above / and whose power is present / in the loftiest heights.

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Before you, ruling God, they will kneel and fall down, and to the glory of your reputation they will give honor.

א�הינו יי לפני� ויפלו יכרעו

שמ� ולכבוד יתנו יקר

Lefanecha Adonai Elohenu yichre’u veyipolu, velichvod shimcha yekar yitenu,

And they will all accept the yoke of your rule, that soon you may rule them forever and ever. For this is your reign, and forever and ever you will rule in glory.

כלם ויקבלו ת�מלכו על-את

מהרה עליהם ותמ�� ועד לעולם

היא של� המלכות כי עד ולעולמי

בכבוד תמלו�

vikablu chulam et ol malchutecha, vetimloch aleihem mehera le’olam va’ed. Ki hamalchut shelcha hi, ule’olmei ad timloch bechavod.

It’s written in your Law: ◊בתורת� ככתוב ◊ Kakatuv beToratecha: Ex. 15:18 God will be the ruler forever! יהוה ׀ ימ�� לעלם ועד Adonai yimloch le’olam va’ed. And it’s said in your scripture: ונאמר vene’emar: Zech. 14:9 And God will be ruler over all the earth; on that day God will be one and God’s name will be one.

והיה יהוה למל� על־כל־הארץ

ום ההוא יהיה יהוה אחדבי ושמו אחד

Vehayah Adonai lemelech al kol ha’aretz; bayom hahu yih’yeh Adonai echad ushemo echad.

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39 Amidah


___________________ Mourners’ Kaddish ▪ קדיש יתום ▪ Kadish Yatom __________________ Let it be great, let it be holy, God’s great name—(Amen)





וביומיכון בחייכון ישראל בית דכל בחייו







מבר� רבא שמה יהא עלמיא עלמיול לעלם












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רבא שלמא יהא וחיים שמיא מן





ישראל כל ועל עלינו תבל יו שבי כל ועל




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ת לערב מעריב ב ש Friday Evening Service

The Friday evening service is one of our most festive services, as we welcome Shabbat into our lives. Oh, the relief, after a week of dealing with the pressures and frustations of day after day of work! At last we can give ourselves over to family and community, to rest and study, to reflection and prayer.

Our service begins with a section called “Welcoming Shabbat”: psalms that celebrate God’s sovereignty, the answer to our daily prayer that God should be our ruler, and the joyful song “”Lecha Dodi”—we’re too impa-tient to wait for our Shabbat bride, so let’s go to meet and welcome her. Shabbat is viewed as a personal pres-ence in our lives, a welcome guest and an object of love. On festivals, we omit most of this section.

Evening services begin with the Shema section: the call to prayer, blessings celebrating God’s creation and love, the three parts of the Shema, and the blessings which recall God’s redemption at the Exodus and continu-ing protection.

The amidah has three opening and three closing blessings, like those of every other amidah. The central blessing speaks of the holiness of Shabbat by quoting the end of the story of creation, where Shabbat is first mentioned. If today is a festival, the central blessing speaks of the holiness of this festival day.

We conclude with some songs and hymns, as well as Aleinu. Between Pesach and Shavu’ot, we count the Omer. Many communities begin their Shabbat meal together by saying Kiddush, taking a sip of wine or grape juice to celebrate this holy time.

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Friday Evening Service 42 מעריב לערב שבת


Welcoming Shabbat ▪ קבלת שבת ▪ Kabbalat Shabbat Mourners during shiva leave the service at this point, to return for “Consoling the Mourners,” page 55.

On festivals or the evening after a festival, skip to Psalm 92 on page 56.

_____________________ My Soul’s Desire ▪ נפש דידי ▪ Yedid Nefesh _____________________ Some congregations begin with this poem by Eliezer Azikri, a 16th-century kabbalist.

It is an acrostic on the Tetragrammaton (the four-letter name of God). Editions differ widely. Compassion’s source, my soul’s desire, Woo me (your servant) to your will. I’ll run my race swift as the deer, Before your majesty to kneel. To me your love is sweeter far Than honey drops or savor rare.1

הרחמן אב נפש דידי רצונ� אל עבד� משו� איל כמו עבד� ירוץ

הדר� מול אל ישתחוה ידידות� לו יערב טעם-וכל צוף מנפת

Yedid nefesh, av harachaman, Meshoch avdach el retzonach. Yarutz avdach kemo ayal, Yishtachaveh el mul hadarach, Ye’erav lo yedidutach, Minofet tzuf vechol ta’am.

Glorious, beautiful—the world’s glow My yearning soul grieves for your love.

העולם זיו נאה דורה אהבת� חולת נפשי

Hadur na’eh, ziv ha’olam, Nafshi cholat ahavatach.

Please, God, relieve her, as you show לה נא רפא נא אל אנא Ana, El na, refa nah lah, Your pleasant radiance from above. זיו� נעם לה בהראות Behar’ot lah no’am zivach. Restore her strength, her heartache mend, ותתרפא תתחזק אז Az tit’chazek vetitrapeh To be your handmaid without end.2 עולם שפחת ל� והיתה Vehayta lach shifchat olam. Eternal, let your mercy yearn With pity for your love’s child, who So fervently, so long has burned The splendor of your might to view.

רחמי� יהמו תיקו אוהב� בן על נא וחוס

נכסף נכסוף כמה זה כי עז� בתפארת לראות

Vatik, yehemu rachamecha Vechus nah al ben ohavach, Ki zeh kamah nichsof nichsaf Lir’ot betif’eret uzach.

Please, O my God, my heart’s delight, Come quickly! Don’t hide from my sight.3

לבי מחמד אלי אנא תתעלם ואל נא חושה

Ana, Eli, machmad libi, Chusha nah, ve’al tit’alam.

1 “Darling of my soul, source (father) of mercy, draw (me) your servant to your will. Your servant will run like a deer, will kneel before your majestic presence, for your love will surpass the dripping of the honeycomb and any delight.” 2 “Glorious, beautiful, radiance of the world, my soul is ailing for your love. Please, God, heal her, as you show her the pleasantness of your radiance. Then she will be strengthened and healed, and will become for you an eternal maidservant.” 3 “Ancient one, let your mercies yearn (let your compassionate nature be merciful), and take pity on the child (son) of your beloved, for he has for so long yearned to see the splendor of your might. Please, my God, my heart’s delight—hurry, and do not be concealed.”

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43 Welcoming Shabbat ▪ קבלת שבת ▪ Kabbalat Shabbat


Show yourself, my love, and spread O’er me your canopy of rest. Let glory on the earth be shed To bring us joy and happiness. Hurry, dear: time is short: restore Your kind grace as in days of yore.1

חביב ופרוש נא גלהה שלומ� סכת-את עלי

מכבוד� ארץ תאיר ב� ונשמחה נגילה מועד בא כי אהוב מהר

עולם כימי וחנני

Higaleh na uf’ros, chaviv Alai et sukat shlomach. Ta’ir eretz mikvodach, Nagila venismecha bach. Maher, ahuv, ki vah mo’ed, Vechoneni kimei olam.

____________________________________ Psalm 95 ____________________________________ 1 Come, sing for joy to God on high, On whose salvation we rely.2

הוהלכו נרננה לי נריעה לצור ישענו

Lechu neranena lAdonai; nari’ah letzur yish’enu.

2 Approach God with a thankful heart With songs of praise to take your part.

נקדמה פניו בת�דה בזמר�ת נריע ל�

Nekadmah fanav betodah Bizmirot, nari’ah lo.

3 For a great God is Adonai, Above all powers3 ruling high,

יהוהכי אל גדול ומל� גדול על־כל־א�הים

Ki El gadol Adonai umelech gadol al kol elohim.

4 Who holds the deepest chasms and The loftiest peaks in powerful hand,

אשר בידו מחקרי־ארץ ותועפות הרים לו

Asher beyado mechkerei aretz veto’afot harim lo,

5 Who made the sea (it’s God’s own brand),4 Whose hands gave form to the dry land.

אשר־לו הים והוא עשהו ויבשת ידיו יצרו

asher lo hayam vehu asahu, veyabeshet yadav yatzaru.

6 Come, let us fall, bow down in zeal To bless our maker; let us kneel.

באו נשתחוה ונכרעה עשנו יהוהנברכה לפני־

Bo’u nishtachaveh venichra’ah, nivrechah lifnei Adonai oseinu

7 To God we pray—and we can be The Shepherd’s flock to guard, to lead5 Today! if you God’s voice will heed.

כי הוא א�הינו ואנחנו עם מרעיתו וצאן ידו

תשמעוהיום אם־בקלו

ki hu Eloheinu—va’anachnu am mar’ito, vetzon yado, hayom! im bekolo tishma’u.

1 “Show yourself, and spread, dear, over me the shelter of your peace. Light the earth with your glory; let us rejoice and be happy in it. Hurry, beloved, for the time approaches, and show me grace as [you did] in times past.” 2 “Sing to the rock of our salvation”; the rock is a firm foundation for our faith 3 “Powers”—the Hebrew could be “gods” or “heavenly powers.” 4 “Who owns the sea, since God made it.” 5 “The people whom God shepherds, the flock of God’s hand (i.e., under God’s guidance).”

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ריב לערב שבתמע Friday Evening Service 44


8 Don’t be hard-hearted, as you were at Merivah and at Massah When in the desert Moses struck The rock to halt rebellious talk.1

אל־תקשו לבבכם כיום מסה כמריבה

במדבר

Al takshu levav’chem kiMerivah, keyom Massah bamidbar.

9 Your parents saw what I could do, Yet still they tried my patience too!

אשר נסוני אבותיכם בחנוני גם־ראו פעלי

Asher nisuni avoteichem bechanuni gam ra’u fo’oli.

10 For forty years they angered me; I said, “Their hearts are all at sea,2 They have not understood my way”;

ארבעים שנה אקוט בדור ◊ ואמר עם תעי לבב הם

והם לא־ידעו דרכי

◊ Arba’im shana akut bedor va’omar, “Am to’ei levav hem, vehem lo yad’u derachai.”

11 And in my indignation swore They’d never reach my restful shore.

אשר־נשבעתי באפי אם־יבאון אל־מנוחתי

Asher nishbati ve’api im yevo’un el menuchati.

____________________________________ Psalm 96 ____________________________________ 1 Sing out to God, sing a new song! Sing out to God, sing every place,3

שיר חדש הוהשירו לי כל־הארץ הוהשירו לי

Shiru lAdonai shir chadash, shiru lAdonai, kol ha’aretz,

2 Sing out to God, and bless God’s name; Declare each day God’s saving grace.

ברכו שמו הוהשירו לי בשרו מיום־ליום ישועתו

shiru lAdonai, bar’chu shemo, basru miyom leyom yeshu’ato.

3 Tell God’s renown to every race, God’s wonders among every folk;

ספרו בגוים כבודו בכל־העמים נפלאותיו

Sap’ru vagoyim kevodo, bechol ha’amim nifle’otav,

4 For God is great and greatly praised, No other can such awe evoke.4

ומהלל מאד יהוהכי גדול נורא הוא על־כל־א�הים

ki gadol Adonai umehulal me’od, norah hu al kol elohim.

5 Those other “gods” are but a joke,5 For our God did the heavens form.

כי כל־א�הי העמים אלילים שמים עשה הוהוי

Ki kol elohei ha’amim elilim, vAdonai shamayim asah.

1 At Massah and Merivah in the desert, the people complained at their lack of water. Moses got water from a rock (Ex. 17:1-7, Num. 20:1-13). 2 “I said, ‘They are a people whose heart strays from the proper path.’” 3 “Sing out to Adonai, all the earth.” 4 “God is awesome, more than all other Gods.” 5 “For all the pagan gods of other peoples are powerless deities.”

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6 Glory and majesty herald God, Strength, grace, God’s holy place adorn.

הוד־והדר לפניו עז ותפארת במקדשו

Hod vehadar lefanav, oz vetif’eret bemikdasho.

7 People, wherever you were born, Declare God’s power and God’s fame!

משפחות עמים הוההבו לי כבוד ועז הוההבו לי

Havu lAdonai mishpechot amim, havu lAdonai kavod va’oz.

8 Bring offerings to the temple courts, Declare the glory of God’s name.1

כבוד שמו הוההבו לי שאו־מנחה ובאו לחצרותיו

Havu lAdonai kevod shemo; se’u mincha uvo’u lechatzrotav.

9 Worship God in sacred space, Tremble, O earth, before God’s face;

בהדרת־קדש הוההשתחוו לי חילו מפניו כל־הארץ

Hishtachavu lAdonai behadrat kodesh, chilu mipanav kol ha’aretz;

10 Tell nations, “God is sovereign, Earth cannot slip in God’s embrace, Who justly weighs each nation’s case.”2

מל� יהוהאמרו בגוים אף־תכון תבל בל־תמוט

ידין עמים במישרים

imru vagoyim “Adonai malach, af tikon tevel bal timot, yadin amim bemeisharim.”

11 Sky will delight and earth rejoice, The teeming sea will roar, the lea3

ישמחו השמים ותגל הארץ

ירעם הים ומ�או

Yismechu hashamayim vetagel ha’aretz, yir’am hayam um’lo’o;

12 And all its creatures will exult, And forests answer joyfully

יע�ז שדי וכל־אשר־בו אז ירננו כל־עצי־יער

ya’aloz sadai vechol asher bo, az yeranenu kol atzei ya’ar

13 As God comes near—comes presently With judgement for the world below. The earth will see its just reward, And all its dwellers truth shall know.4

כי בא יהוהלפני ◊ כי בא לשפט הארץ

ישפט־תבל בצדק ועמים באמונתו

◊ Lifnei Adonai ki va, ki va lishpot ha’aretz. yishpot tevel betzedek, ve’amim be’emunato.

1 “Ascribe to God, clans of peoples, ascribe to God glory and power, ascribe to God the glory of God’s name; take an offering and come to God’s courtyards.” 2 “God fixed the earth so it cannot slip, and justly judges nations.” 3 A lea is a meadow. 4 “God will judge the earth in righteousness and peoples in faithfulness.”

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____________________________________ Psalm 97 ____________________________________ 1 When God reigns, all earth will rejoice And scattered islands add their voice;

מל� תגל הארץ יהוה ישמחו איים רבים

Adonai malach, tagel ha’aretz, yismechu iyim rabim;

2 In swirling clouds and darkest night, God’s throne is borne by truth and right.1

ענן וערפל סביביו צדק ומשפט מכון כסאו

anan va’arafel sevivav, tzedek umishpat mechon kis’o.

3 A tongue of flame before God goes, Devouring all around God’s foes,

אש לפניו תל� ותלהט סביב צריו

Esh lefanav telech, utelahet saviv tzarav,

4 God’s lightning strikes the world alight; Earthdwellers tremble at the sight.

האירו ברקיו תבל ראתה ותחל הארץ

he’iru verakav tevel, ra’ata vatachel ha’aretz.

5 Mountains like wax will melt away Before God, The power who holds all th’ earth in sway.

הרים כדונג נמסו יהוהמלפני

מלפני אדון כל־הארץ

Harim kadonag namasu milifnei Adonai, milifnei adon kol ha’aretz.

6 Heaven did God’s righteousness declare, All peoples at God’s glory stare;

הגידו השמים צדקו וראו כל־העמים כבודו

higidu hashamayim tzidko, vera’u chol ha’amim kevodo;

7 Pagans, for their idolatries Ashamed, pursued vain deities That kneel to God’s divinity.2

יבשו כל־עבדי פסל המתהללים באלילים

השתחוו־לו כל־א�הים

yevoshu kol ovdei fesel hamit’halelim ba’elilim; hishtachavu lo kol elohim.

8 Zion rejoiced on hearing this While Judah’s daughters smiled in bliss, O Judge, whose justice will not miss.3

שמעה ותשמח ציון ותגלנה בנות יהודה

יהוהלמען משפטי�

Sham’ah vatismach Tziyon vatagelnah benot Yehudah lema’an mishpatecha, Adonai.

9 God, above all the world you tower, Exalted above every power.

יהוהכי־אתה עליון על־כל־הארץ

מאד נעלית על־כל־א�הים

Ki atah Adonai elyon al kol ha’aretz, me’od na’aleita al kol elohim.

1 “Many islands will rejoice; cloud and darkness are around God, righteousness and judgement the place of God’s throne.” 2 “They will feel ashamed, all idolators (who worship idols); all pagan gods have kneeled to God.” 3 “For the sake of your judgements, Adonai.”

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10 Those who love God must evil shun; The guardian of faithful souls Will save them from the evil hand.

שנאו רע יהוהאהבי שמר נפשות חסידיו

מיד רשעים יצילם

Ohavei Adonai, sin’u ra; shomer nafshot chasidav miyad resha’im yatzilem.

11 Before the righteous, light is sown And joy before the upright heart;

אור זרע לצדיק ◊ ולישרי־לב שמחה

◊ Or zaru’a latzadik uleyishrei lev simchah;

12 The good rejoice before God’s throne And gratefully God’s name impart.

הוהשמחו צדיקים בי והודו לזכר קדשו

simchu tzadikim bAdonai, vehodu lezecher kodsho.

____________________________________ Psalm 98 ____________________________________ 1 A psalm: Sing out to God, sing a new song For wonders God has done, Helped only by the strong right hand And arm of the holy one.

מזמור שירו ליהוה שיר חדש

כי־נפלאות עשה הושיעה־לו ימינו

וזרוע קדשו

Mizmor: Shiru lAdonai shir chadash ki nifla’ot asah; hoshi’ah lo yemino uzero’ah kodsho.

2 God displayed God’s saving might— God’s truth—in every nation’s sight.

הודיע יהוה ישועתו לעיני הגוים גלה צדקתו

Hodi’ah Adonai yeshu’ato le’einei hagoyim gilah tzidkato.

3 Remembering kindness, God has kept True faith with Israel’s nation;

זכר חסדו ואמונתו לבית ישראל

Zachar chasdo ve’emunato leveit Yisra’el;

4 The ends of the earth bore witness When God brought our salvation.

ראו כל־אפסי־ארץ את ישועת א�הינו

ra’u chol afsei aretz et yeshu’at Eloheinu.

5 Call out to God, all the earth; Cry out in joy and songs of mirth.

הריעו ליהוה כל־הארץ פצחו ורננו וזמרו

Hari’u lAdonai kol ha’aretz, pitzchu veranenu vezameru.

6 Sing to God, sing with the lyre, Your voice tuned to the strings; 1 With trumpet and with shofar blast, Sing to our Sovereign. 2

זמרו ליהוה בכנור בכנור וקול זמרה

בחצצרות וקול שופר הריעו לפני המל� יהוה

Zamru lAdonai bechinor, bechinor vekol zimrah; bachatzotz’rot vekol shofar, hari’u lifnei hamelech Adonai.

1 “Sing to God with the lyre, with the lyre and voice of song.” 2 “Sing before the ruler, God.”

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7 The teeming sea in joy will cry, Land and its creatures will reply.

ירעם הים ומ�או בהתבל וישבי

Yir’am hayam um’lo’o, tevel veyoshvei vah.

8 Rivers will clap hands in delight, Together cry each mountain height

נהרות ימחאו־כף יחד הרים ירננו

Neharot yimcha’u chaf yachad harim yeraneinu

9 Before God, who comes here presently With judgement for the world below. The earth will see its just reward, And justice will its creatures know.1

לפני־יהוה כי בא ◊ לשפט הארץ

ישפט־תבל בצדק ועמים במישרים

◊ lifnei Adonai ki vah lishpot ha’aretz. Yishpot tevel betzedek, ve’amim bemeysharim.

____________________________________ Psalm 99 ____________________________________ 1 God reigns: let peoples quake. Above the cherubs God sits serene, While earth can shake.

רגזו עמים מל� י יהוה ישב כרובים

תנוט הארץ

Adonai malach, yirgezu amim. Yoshev keruvim tanut ha’aretz.

2 In Zion, God is great, Above all peoples, high in state.

בציון גדול יהוה ורם הוא על־כל־העמים

Adonai beTziyon gadol, veram hu al kol ha’amim.

3 Thanks they will bring To your great and awesome name, A sacred thing.

יודו שמ� גדול ונורא

קדוש הוא

Yodu shimcha gadol venorah, kadosh hu.

4 And kingly power, based On love of law, you founded;2 Equity, justice and right, In Jacob’s tribe you grounded.

ועז מל� משפט אהב אתה כוננת מישרים משפט וצדקה

ביעקב אתה עשית

Ve’oz melech, mishpat ahev atah konanta. Meisharim, mishpat utzedakah beYa’akov atah asita.

5 Exalt our sovereign’s regal seat, Bow at the stool where rest God’s feet, Holy is God.3

א�הינו יהוהרוממו והשתחוו להדם רגליו

קדוש הוא

Romemu Adonai Eloheinu vehishtachavu lahadom raglav; kadosh hu.

1 “God will judge the earth in righteousness, and people in equity.” 2 “And the power of a king, loving judgement, you established.” 3 “Exalt Adonai our God, bow at God’s footstool; God is holy.”

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6 As priests Moses and Aaron served, And Samuel would God’s name invoke; They called on God, and God replied—

1

משה ואהרן בכהניו ושמואל בקראי שמו

והוא יענם יהוהקראים אל־

Moshe ve’Aharon bechohanav, uShemu’el bekor’ei shemo, kor’im el Adonai vehu ya’anem.

7 In a pillar of cloud God spoke. Signs of divinity they observed; God gave them rules they must abide.

בעמוד ענן ידבר אליהם שמרו עדתיו וחק נתן־למו

Be’amud anan yedaber aleihem. Shamru edotav vechok natan lamo.

8 You answered, ruling God, their call, Forgave their sins and bore their pride;2 Their enemies’ evil plots you stalled.3

א�הינו אתה עניתם יהוה אל נשא היית להם ונקם על־עלילותם

Adonai Eloheinu atah anitam, El noseh hayitah lahem, venokem al alilotam.

9 Set high our sovereign God, and fall In worship at God’s mountainside; Our sovereign God is sanctified.

א�הינו יהוהרוממו ◊ והשתחוו להר קדשו

א�הינו יהוהכי־קדוש

◊ Romemu Adonai Eloheinu vehishtachavu lehar kodsho; ki kadosh Adonai Eloheinu.

We rise for Psalm 29.

________________________________ Psalm 29 ____________________________________ 1 A psalm of David: To God, the mightiest people grant, to God they grant glory and might;

u מזמור לדוד בני אלים הוההבו לי כבוד ועז הוההבו לי

u Mizmor leDavid: Havu lAdonai benei elim, havu lAdonai kavod va’oz,

2 to God they grant glory by right, to God they bow, a holy sight.4

כבוד שמו הוההבו לי בהדרת־קדש הוההשתחוו לי

havu lAdonai kevod shemo, hishtachavu lAdonai behadrat kodesh.

3 God’s voice will soar when waters roar, The God of splendor lets them yell, For God out-shouts the oceans’ swell.5

על־המים יהוהקול אל־הכבוד הרעים

על־מים רבים יהוה

Kol Adonai al hamayim, El hakavod hir’im; Adonai al mayim rabim.

1 “Moses and Aaron among God’s priests, and Samuel among those who called God’s name—they would call on God and God would answer them.” 2 “A tolerant God you were to them.” 3 The Hebrew can also mean, “You avenged plots against them” or “You punished their sins.” 4 “Grant to God, O children of the powerful, grant to God glory and power; grant to God the glory of God’s reputation; bow to God in God’s splendor of holiness.” 5 “God’s voice is above/more than the waters, the God of glory made it loud, Adonai is over the many waters.”

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4 In all that’s strong or fair, God’s voice is somehow there.1

בכח יהוהקול־ בהדר יהוהקול

Kol Adonai bako’ach; kol Adonai behadar.

5 God’s thunder claps—the cedar snaps— Shattering the lofty tree In Lebanon where land leaps in air

שבר ארזים יהוהקול יהוהוישבר

את־ארזי הלבנון

Kol Adonai shover arazim, vayeshaber Adonai et arzei haLevanon,

6 With calf’s agility, While Syrian hills dance their quadrilles Like oxen’s progeny.2

וירקידם כמו־עגל לבנון ושרין

כמו בן־ראמים

vayarkidem kemo egel— Levanon VeSiryon— kemo ven re’eimim.

7 Lightning is God’s voice too: Fire-blades slash and hew.3

חצב יהוהקול־ להבות אש

Kol Adonai chotzev, lahavot esh.

8 God’s voice can make the desert quake, The Kadesh wasteland shake.

יחיל מדבר יהוהקול מדבר קדש יהוהיחיל

Kol Adonai yachil midbar, yachil Adonai midbar Kadesh.

9 God’s thunder startles forest deer, While trees shed all their leaves in fear And in God’s shrine all cry, “Oh dear!”4

יחולל אילות יהוהקול יערות ףש ויח

ובהיכלו כלו אמר כבוד

Kol Adonai yecholel ayalot, vayechesof ye’arot, uveheichalo, kulo omer, “Kavod!”

10 God, enthroned, sent forth the Flood; God’s reign will never cease; 11 God with God’s people ever stood, And blesses them with lasting peace.5

למבול ישב יהוה מל� לעולם יהוהוישב

עז לעמו יתן יהוה ◊ יבר� את־עמו בשלום יהוה

Adonai lamabul yashav, vayeshev Adonai melech le’olam. ◊ Adonai oz le’amo yiten, Adonai yevarech et amo vashalom.

We are seated.

1 “God’s voice is in strength; God’s voice is in splendor.” 2 “God’s voice shatters cedars; God has shattered the cedars of Lebanon. God will make them dance, Lebanon like a calf, Syria like a young horned beast.” 3 “God’s voice hews, blades of flame.” 4 “Oh dear!” is literally, “Glory!”—presumably a cry of consternation. 5 “God sat enthroned at the time of the Flood, God will sit as ruler forever. God gives strength to God’s people; God will bless God’s people with peace.”

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51 Welcoming Shabbat ▪ ת שבתקבל ▪ Kabbalat Shabbat


_________________ Please, With The Power ▪ בכח אנה ▪ Ana Becho’ach _________________ Some communities add this poem.

Please, with the power of the greatness of your right hand, unbind us, who are confined.

x בכח אנה ימינ� גדלת צרורה תתיר

{ Anah becho’ach gedulat yemin’cha tatir tzerurah.

Accept the prayer of your people; sustain us; purify us, awesome one.

רנת קבל שגבנו עמ�

נורא טהרנו

Kabel rinat am’cha; sagvenu; tahareinu norah!

Please, mighty one, those who seek your unity— protect them like the apple of your eye.

גבור נא יחוד� דורשי שמרם כבבת

Na gibor dorshei yichud’cha kevavat shomreim.

Bless them, purify them, pity them; may your justice always compensate them.

טהרם ברכם צדקת� רחמם גמלם תמיד

barcheim, tahareim, rachameim; tzidkat’cha tamid gomleim.

Powerful, holy one, in your abundant goodness guide your congregation.

קדוש חסין טוב� ברוב עדת� נהל

Chasin kadosh, berov tuv’cha nahel adatecha.

Sole ruler, turn to your people, who speak of your holiness.

גאה יחיד פנה לעמ� קדשת� זוכרי

Yachid ge’eh, le’amcha peneh, zochrei kedushatecha.

Accept our plea and hear our cry, you who understand mysteries.

קבל שועתנו צעקתנו ושמע תעלמות יודע

Shav’ateinu kabel, ushemah tza’akateinu, yodei’ah ta’alumot.

Blessed is God’s name; the glory of God’s reign lasts forever.

שם ברו� ◊ מלכותו כבוד

ועד לעולם

◊ Baruch shem; kevod malchuto le’olam va’ed.

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_______________________ Come With Me ▪ דודי לכה ▪ Lecha Dodi_______________________ O come with me, to greet the bride, to welcome her with joy and pride.1

כלה לקראת דודי לכה נקבלה שבת פני

Lecha dodi, likrat kalah; penei Shabbat nekab’lah.

“Safeguard,” “recall”—a single word— God who makes One made it heard,2 One is the name; One is our God, For fame, for glory, and for honor.

אחד בדבור וזכור מורש המיחד אל השמיענו

אחד ושמו אחד יי ולתפארת ולתהלה לשם

Shamor vezachor bedibur echad hishmi’anu El hamyuchad. Adonai echad, ushemo echad leshem uletif’eret, velit’hilah.

O come with me, to greet the bride, to welcome her with joy and pride.



Let’s greet Shabbat; go from your door For she is source of blessings’ store. From ancient times honor she wore,

ונלכה שבת לכו קראתל הברכה מקור היא כי

נסוכה מקדם מראש

Likrat Shabbat lechu venel’cha ki hi mekor haberachah. Merosh mikedem nesuchah,

Created last, planned long before. תחלה במחשבה מעשה סוף sof ma’aseh, bemach’shavah techilah. O come with me, to greet the bride, to welcome her with joy and pride.



Majestic town, royal temple pure Rise, step out from destruction sore; Sink in your vale of tears no more And mercy God will on you pour.3

מלוכה עיר מל� קדשמ ההפכה מתו� צאי קומי

הבכא בעמק שבת ל� רב חמלה עלי� יחמול והוא

Mikdash melech, ir melucha kumi, tze’i mitoch hahafecha; rav lach shevet be’emek habacha vehu yachamol alayich chemlah.




1 “Come, dear friend, to greet the bride, to welcome the presence of Shabbat.” The first eight stanzas of this poem are an acrostic on the name of its presumed author, לויה -Shelomoh HaLevi, and the English transla/שלמה tion copies the acrostic pattern as well as the sound of the Hebrew rhymes. You can sing the English to the He-brew tune, too. 2 In the Ten Commandments, Ex. 20:8 uses “safeguard/ מורש /shamor” while Deut. 5:12 uses “recall / זכור /

zachor.” Our tradition teaches that God uttered two words or meanings simultaneously. 3 “King’s sanctuary, royal town, Rise, go out from the middle of your overthrow. Enough of sitting in the valley of weeping, And God will take pity on you in compassion.”

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Hurry from the dust, stand openly My people, dressing splendidly Through Jesse of Bethlehem’s progeny, Approach my soul, my savior.1

קומי מעפר תנעריה עמי תפארת� בגדי לבשי

הלחמי בית ישי בן יד על גאלה נפשי אל קרבה

Hitna’ari me’afar kumi, livshi bigdei tif’artech, ami; al yad ben Yishai, beit halachmi, korvah el nafshi, ge’alah.




Hold yourself up, for look and see! Your light has come; rise radiantly. Wake, wake and speak in melody, God’s glory rests on you as before.2

התעוררי תעורריה אורי קומי אור� בא כי

דברי שיר עורי עורי נגלה עלי� יי כבוד

Hit’oreri, hit’oreri ki vah orech kumi ori, uri, uri, shir daberi, kevod Adonai alayich niglah.




Leave your shame; be proud and free: Why hang your head despondently? You shall my people’s shelter be, The citadel I shall restore.3

תכלמי ו�א תבושי א� תהמי ומה תשתוחחי מה עמי עניי יחסו ב�

תלה על עיר ונבנתה

Lo tevoshi, velo tikalmi, mah tishtochechi umah tehemi. Bach yechesu aniyey ami, venivnetah ir al tilah.




Vile enemies shall be left sighing; Your foes shall be left crying; God will delight, the bride espying, As grooms their new-wed brides adore.

שאסי� למשסה היוו מבלעי� כל ורחקו א�הי� עלי� ישיש

כלה על חתן משושכ

Vehayu limshisah shosayich, verachaku kol meval’ayich. Yasis alayich Elohayich kimsos chatan al kalah.

1 “Rouse yourself from the dust, stand up; Dress in your clothes of splendor, my people, Through the son of Jesse the man from Bethlehem, Come close to my soul, save it!” 2 “Rouse yourself, rouse yourself, For your light has come, rise up, shine: Wake up, wake up, utter a song; God’s glory upon you is revealed.” 3 “Feel no shame nor humiliation. Why are you downcast, why are you disconsolate? In you the poor of my people will shelter themselves; And the city shall be built on the hill.”

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You will spread left and right, rapidly, Praising God respectfully, Through one from Peretz’ family, And we’ll be glad, with joy in store.

תפרוצי ושמאל מיןי תעריצי יי ואת פרצי בן איש יד על

ונגילה ונשמחה

Yamin usemol tifrotzi ve’et Adonai ta’aritzi al yad ish ben Partzi, venismechah, venagilah.




Rise to face the entrance, as if greeting the “Sabbath Bride”; bow left and right in the last line. Heaven’s crown, we offer welcome pure, With joy and merriment galore God’s treasured people’s trusty corps; Bride, step inside; bride, step inside.

uבעלה בשלום עטרת בואי ובצהלה בשמחה גם

סגלה עם אמוני תו�v כלה בואי yכלה בואי

u Bo’i veshalom, ateret ba’lah gam besimchah uvetzoholah. Toch emunei am segulah; v bo’i chalah, y bo’i chalah.




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_________________ Consoling Mourners ▪ נחום אבלים ▪ Nichum Avelim _________________ After Lecha Dodi, we greet mourners in their first week of mourning with these words of consolation.

For men, or for men and women: May God who is always with us1 comfort you among those who are left to mourn for Zion and Jerusalem.

אתכם םהמקום ינח שאר בתו� וירושלים ציון אבלי

Hamakom yenachem et’chem betoch she’ar avelei Tziyon viYerushalayim.

For one man: May God who is always with us comfort you among those who are left to mourn for Zion and Jerusalem.

אות� ינחםהמקום שאר בתו� וירושלים ציון אבלי

Hamakom yenachem ot’cha betoch she’ar avelei Tziyon viYerushalayim.

For women: May God who is always with us comfort you among those who are left to mourn for Zion and Jerusalem.

אתכן ינחםהמקום שאר בתו� וירושלים ציון אבלי

Hamakom yenachem et’chen betoch she’ar avelei Tziyon viYerushalayim.

For one woman: May God who is always with us comfort you among those who are left to mourn for Zion and Jerusalem.

אות� המקום ינחם שאר בתו� וירושלים ציון אבלי

Hamakom yenachem otach betoch she’ar avelei Tziyon viYerushalayim.

We are seated x

can also mean המקום .the place,” is a name for God, and it implies that God is present everywhere“ ,המקום 1“this place,” with a hope that mourners will find comfort in the place where they pray and among the communi-ty with whom they pray.

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ערב שבתמעריב ל Friday Evening Service 56


When Friday night is during or on the evening after a festival, the evening service begins here.

____________________________________ Psalm 92 ____________________________________ 1 A psalm, a song for Shabbat:1 מזמ�ר שיר לי�ם השבת Mizmor shir leyom haShabbat: 2 O God, to you our thanks are due, To sing on high your praise,

ט�ב להד�ת ליהוה ולזמר לשמ� עלי�ן

Tov lehodot lAdonai Ulezamer leshimcha elyon

3 Each day to express your gentleness; Each night your faithful ways,

להגיד בבקר חסד� תואמונת� בליל�

Lehagid baboker chasdecha Ve’emunat’cha baleilot.

4 With song tuned to the lyre, each hears The ten-stringed music of the spheres.2

עלי־עש�ר ועלי־נבל עלי הגי�ן בכנ�ר

Aley asor va’aley nahvel, Aley higayon bechinor

5 Your deeds, O Sovereign, bring me cheer, Joy in your works I’ve found;

כי שמחתני יהוה בפעל� במעשי ידי� ארנן

Ki simachtani Adonai befo’olecha, Bema’asei yadecha aranen.

6 How grand, O God, your deeds appear, How deep your thoughts profound.

דלו מעשי� יהוה מאדמה־ג עמקו מחשבתי�

Mah gadlu ma’asecha Adonai, Me’od amku machshevotecha.

7 The ignoramus does not know; For fools it’s too sublime:

איש־בער לא ידע וכסיל לא־יבין את־זאת

Ish ba’ar lo yeda Uchesil lo yavin et zot:

8 When evildoers spread and grow Like grass—abloom in crime— Those wicked people all shall go To ruin beyond time.

בפרח רשעים כמ� עשב ויציצו כל־פעלי און

להשמדם עדי־עד

Bifro’ach resha’im kemo esev Vayatzitzu kol po’alei aven Lehishamdam adei ad.

9 And you … Supremacy … Eternally … Divinity.3

ואתה מר�ם לעלם יהוה

Ve’atah marom Le’olam Adonai.

1 This is the only psalm that’s associated with a day, and our tradition understands this association surprisingly. This psalm is “for the day of Shabbat / ליום השבת / leyom haShabbat”: When a psalm is “for David / לדוד / le-David,” we assume David wrote it. So our tradition holds that Shabbat itself wrote this psalm! 2 Midrash on Psalm 81 explains that the seven-stringed harp was for our time, an eighth string would be added for Messianic times, and in the perfect time to come, there would be 10 strings. 3 This elliptical verse of four words is the center of the psalm. If you skip the first verse, “A psalm, a song for Shabbat,” there are seven verses and 52 words before this short verse, and the same number after. These four words—You … Height … Forever … God—perhaps help the mind light on the immanent and the transcendent, the immediate (You) and the remote (the essence of height, the farthest reaches of time, and that which is di-vine), and intuitively apprehend their connection. Shabbat is the time for such contemplation. For these insights

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10 For see! O God, your enemies— Your enemies shall be lost; All sunk in their iniquities, From place to place they’re tossed.

כי הנה איבי� יהוה כי־הנה איבי� יאבדו יתפרדו כל־פעלי און

Ki hineh oy’vecha, Adonai, Ki hineh oy’vecha yovedu Yitpardu kol po’alei aven.

11 Like proud-horned ox I’ll stand upright With flowing oil anointed,

ותרם כראים קרני ב�תי בשמן רענן

Vatarem kir’eim karni Baloti beshemen ra’anan

12 And slandering foes will in my sight Be put to rout, disjointed.1 This saying in my heart is sealed: 2

ותבט עיני בשורי בקמים עלי מרעים

תשמענה אזני

Vatabet eini beshurai Bakamim alay mere’im. Tishma’na oznai:

13 “The righteous flourish like the palm, Laden with its yield, Soaring like cedars of the North,3

כתמר יפרחצדיק כארז בלבנ�ן ישגה

“Tzaddik katamar yifrach Ke’erez baL’vanon yisgeh,

14 Planted in God’s own field, Where they their bounteous fruit give forth.

שתולים בבית יהוה בחצר�ת א�הינו יפריחו

Shetulim beveit Adonai Bechatzrot Eloheinu yafrichu.

15 Age does not wither them. They stay Both lush and green when they are gray.”

ע�ד ינובון בשיבה ◊ דשנים ורעננים יהיו

◊ Od yenuvun besevah Deshenim vera’ananim yiheyu.”

16 In other words:4 God’s true and sound, A rock in whom no fault is found.

להגיד כי־ישר יהוה צורי ולא־עולתה ב�

Lehagid, ki yashar Adonai Tzuri velo avlata bo.

I am indebted to Benjamin Segal, the Detroit Conservative community’s Scholar-in-Residence in October, 1999. 1 “And my horn will rise like the Ox when I am doused with flowing oil, and my eyes will see those who were stalking me, when they come to do me harm.” 2 “Listen, O my ears.” The poet tells himself something he’s willing to listen to, a favorite saying. 3 “Cedars of the North”: The Hebrew says cedars of Lebanon—to the north of Israel. 4 “In other words,” or “to say”: some would understand that the righteous, who stay fresh and green despite their age, declare the praise of God. I take it as a summary of the poet’s favorite saying, but of course both meanings can be in the poem.

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____________________________________ Psalm 93 ____________________________________ 1 God reigns, enrobed in regal grace, Robed in grace and cloaked in power; Earth cannot slip in God’s embrace;

מל� גאות לבש יהוה עז התאזר יהוהלבש

אף־תכון תבל בל־תמוט

Adonai malach: ge’ut lavesh, lavesh Adonai, oz hit’azar. Af tikon tevel bal timot.

2 Firm is your throne from the first hour; Eternal is your place.

נכון כסא� מאז מעולם אתה

Nachon kis’acha me’az, me’olam atah.

3 God, streams have raised, yes raised their voice; The rivers crash and roar:

יהוהנשאו נהרות נשאו נהרות קולם ישאו נהרות דכים

Nas’u neharot, Adonai, nas’u neharot kolam, yis’u neharot dochyam.

4 Let mighty waters make their noise, The breakers on the shore: God’s strength is more, much more!

מקלות מים רבים אדירים משברי־ים

יהוהאדיר במרום

Mikolot mayim rabim adirim mishberei yam, adir bamarom Adonai.

5 Your promises will be fulfilled: Your sacred house you shall rebuild, Sovereign, for evermore.

עדתי� נאמנו מאד ◊ לבית� נאוה־קדש

לאר� ימים יהוה

◊ Edotecha ne’emnu me’od levetcha na’avah kodesh, Adonai, le’orech yamim.

___________________ Mourners’ Kaddish ▪ קדיש יתום ▪ Kadish Yatom___________________ Let it be great, let it be holy, God’s great name—(Amen)











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1 The extra “le’elah” stresses God’s exalted nature. Changing “min kol” to one word, “mikol,” preserves the number of words. 2 This part is in Hebrew. We ask God’s blessing of peace for the congregation and the whole Jewish community. Some congregations add the shaded line to pray for all of humanity.

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Shema and Its Blessings _______________________________ Call to Prayer ▪ ברכו _______________________________

We rise as the leader begins the call to prayer. Bless God, the blessed one. v ברכו u המבר� יי ־את y Bar’chu u et Adonai hamvorach.

The congregation responds, and the leader repeats: Blessed is God, the blessed one, for ever and ever.

v �ברו u המבר� יי לעולם ועד

y Baruch u Adonai hamvorach le’olam va’ed.

Blessed is God, the blessed one, for ever and ever.



____________________________ First Blessing Before Shema ____________________________ We are seated x

The congregation responds “Amen” but not “Baruch hu uvaruch shemo” from here to the end of the Sevenfold Blessing, page 80.

We bless you, Sovereign, our God, ruler of time and space,

x �יי אתה ברו העולם מל� א�הינו

x Baruch atah Adonai Eloheinu melech ha’olam,

who by your word brings evening, ערבים מעריב בדברו אשר asher bid’varo ma’ariv aravim, in wisdom opens the gates, with insight changes the times, varies the seasons, and arranges the stars in their guardposts in the sky, by your will,1 creating day and night, rolling away light before darkness and darkness before light,

שערים פותח בחכמה עתים משנה ובתבונה הזמנים את ומחליף הכוכבים את ומסדר

במשמרותיהם כרצונו ברקיע

ולילה יום בורא חש� מפני אור גולל

אור מפני וחש�

bechochmah pote’ach she’arim uvit’vunah meshaneh itim umachalif et hazmanim umesader et hakochavim bemishmeroteihem baraki’ah kirtzono. Borei yom valaylah, golel or mipnei choshech vechoshech mipnei or,

1 Literally, “your word” and “your will” use the third person pronoun (“God’s word … God’s will”).

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61 Shema and Its Blessings


making day pass and bringing night. לילה ומביא יום ומעביר uma’avir yom umevi laylah, Separating day from night, God is called the Ruler of Hosts. God who lives and prevails will rule us always, forever and ever.

לילה ובין יום בין ומבדיל שמו צבאות יי וקים חי אל ◊

ועד עלינו לעולם ימלו� תמיד

umavdil bein yom uvein laylah, Adonai tzeva’ot shemo. ◊ El chai vekayam tamid yimloch aleinu le’olam va’ed.

Blessed are you, Ruler, who brings on evenings.

יי אתה ברו� אמן ערבים המעריב

Baruch atah Adonai hama’ariv aravim. Amen

___________________________ Second Blessing Before Shema __________________________ With lasting love for Israel’s family have you loved your people. Torah and commandments, statutes and judgements, you have taught us.

ישראל בית עולם אהבת אהבת עמ�

ומצות תורה ומשפטים חקים למדת אותנו

Ahavat olam beit Yisra’el amcha ahavta. Torah umitzvot chukim umishpatim otanu limadta.

Because of this, O Ruler, our God, when we lie down and when we get up,

א�הינו יי כן על ובקומנו בשכבנו

Al ken Adonai Eloheinu beshochbenu uvekumenu

we shall speak about your statutes, and we’ll rejoice in words of your Torah and commandments forever and ever.

בחקי� נשיח תורת� בדברי ונשמח

ועד לעולם ובמצותי�

nasi’ach bechukecha, venismach bedivrei Toratecha uvemitzvotecha le’olam va’ed.

For they are our life and our good old age, and we’ll enjoy them day and night. And your love— don’t take it away from us, ever. We bless you, God, who loves your people Israel.

ימינו חיינו ואר� הם כי ולילה נהגה יומם ובהם

ואהבת� ◊ תסיר ממנו לעולמים אל

יי אתה ברו� אמן ישראל עמו אוהב

Ki hem chayeinu ve’orech yameinu uvahem neh’geh yomam valaylah. ◊ Ve’ahavat’cha al tasir mimenu le’olamim. Baruch atah Adonai, ohev amo Yisra’el. Amen

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______________________________ Shema (First Paragraph) _____________________________ Add this shaded line when praying without a minyan.

God is the reliable ruler. אל מל� נאמן El melech ne’eman. Deut. 6:4 Listen, descendants of Israel: The Ruler is our God; the Ruler is one.1

ישראל עשמ ינו י דהוה ׀ אח יהוה א�ה

Shema, Yisra’el: Adonai Eloheinu; Adonai echad.

Say the next two lines silently. Blessed is God’s name, the glory of whose reign lasts forever.2

ברו� שם בוד מלכותו לעולם ועד כ

Baruch shem— kevod malchuto le’olam va’ed.

Deut. 6:5-9 You are to love your ruling God with your whole heart, your whole self and all your resources.

ת יהוה א�הי� ואהבת א בכל־לבב� ובכל־נפש� � ובכל־מאד

Ve’ahavta et Adonai Elohecha bechol levav’cha, uvechol nafshecha, uvechol me’odecha.

6 These words I tell you today must be on your heart.

לה ים הא והיו הדברר אנכי מצו� הי�ם אש

� על־לבב

Vehayu had’varim ha’eleh asher anochi metzav’cha hayom al levavecha.

7 Repeat them to your children, and talk about them when you sit at home, when you walk down the street, when you go to bed and when you get up.

י� ושננתם לבנ ודברת בם

בשבת� בבית� ר� ובלכת� בד� ובשכב� ובקומ

Veshinantam levanecha, vedibarta bam beshivtecha beveitecha, uvelechtecha vaderech, uveshochbecha, uvekumecha.

8 Tie them as a sign on your hand, let them be on your forehead between your eyes,

ם לא�ת על־יד�וק שרתין עיני� ת ב והיו לטטפ

Ukeshartam le’ot al yadecha, vehayu letotafot bein einecha.

9 and write them on your doorposts and on your gates.

� וכתבתם על־מזוזת ביתי� ובשער

Uchetavtam al mezuzot beitecha, uvish’arecha.

1 The ע of עשמ and ד of דאח are large letters. Together, they form the Hebrew word עד, “witness”; with this declaration of God’s unity, we Jews bear witness to our faith. Another reason for the large letters is to avoid misreading שמא (perhaps) for עשמ and אחר (another) for דאח , which would replace our confident faith with agnostic uncertainty! Some say the large letters express hope for God’s universal acceptance in the four (ד) “corners” of the earth and among the seventy (ע) nations of the world (Genesis chapter X lists Noah’s seventy grandsons, so we’re all descendants of Gen X-ers). 2 This phrase is a response to hearing God’s name. In the Temple, the people would respond with this phrase when they heard the High Priest pronounce God’s name on Yom Kippur (Mishna Yoma, 3:9).

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_____________________________ Shema (Second Paragraph) ____________________________ Deut 11:13-21 This is what will happen if you listen well to my commands, which I tell you today, to love God, your God, and to serve God with your whole heart and all your resources:

ה והיי ע תשמעו אל־מצות אם־שמ

אשר אנכי מצוה אתכם הי�ם

ה את־יהוה א�היכם לאהב ולעבד� בכל־לבבכם

ם ובכל־נפשכ

Vehayah im shamo’ah tishme’u el mitzvotai asher anochi metzaveh et’chem hayom, le’ahavah et Adonai Eloheichem ule’ovdo, bechol levav’chem, uvechol nafshechem.

14 I will give your land its rain at the right time, early and late rains, so you can harvest your grain and wine and oil.

ר־ארצכם ונתתי מט בעת� י�רה ומלק�ש

� ואספת דגנ� ירש� ויצהר ות

Venatati metar artzechem be’ito, yoreh umalkosh, ve’asafta deganecha, vetirosh’cha, veyitz’harecha.

15 I will provide grass in your fields for your cattle, so you can eat your fill.

ונתתי עשב בשד� לבהמת�

עת ואכלת ושב

Venatati esev besad’cha livhemtecha, ve’achalta vesava’ta.

16 But take care! Don’t be misled,1 to turn from me and serve other gods and worship them.

מר ם והש לכה ןפ םוסרת לבבכם יפת

ים א�הים ועבדתם אחרם םוהשתחוית לה

Hishamru lachem pen yifteh levavchem, vesartem va’avadtem elohim acherim, vehishtachavitem lahem.

17 Then God will be angry2 at you and close up the sky: there will be no rain, the earth will not yield its produce, and you will soon perish from the good land which God gives you.

ם ה אף־יהוה בכ וחר ועצר את־השמים

ר א־יהיה מט ולן את־יבולה וה א תת ה ל אדמ

ה ואבדתם מהרה מעל הארץ הטבם ן לכ ר יהוה נת אש

Vecharah af Adonai bachem, ve’atzar et hashamayim, velo yih’yeh matar, veha’adamah lo titen et yevulah, va’avadtem meherah me’al ha’aretz hatovah asher Adonai noten lachem.

1 “Lest your heart (the thinking part) be misled.” 2 “God’s nose will blaze against you.”

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18 Set these words on your heart and soul, tie them as a sign on your hand, and place them on your forehead between your eyes.

לה י א ושמתם את־דברל־נפשכם ם וע על־לבבכ

ם ם אתם לא�ת על־ידכ וקשרתת והיו לט�טפ

ם ין עיניכ ב

Vesamtem et devarai eileh al levav’chem ve’al nafshechem, ukeshartem otam le’ot al yed’chem, vehayu letotafot bein eineichem.

19 Teach them to your children, talking about them when you sit at home, when you walk down the street, when you go to bed and when you get up.

ם אתם את־בניכם ולמדת לדבר בם


Velimadtem otam et beneichem, ledaber bam beshivtecha beveitecha uvelechtecha vaderech, uvshochbecha uvekumecha.

20 Write them on your doorposts and on your gates.

� וכתבתם על־מזוז�ת ביתי� ובשער


21 So that you and your children may spend a long time,1 on the land that God promised to your parents, to give them, —as long as2 the sky is above the land!

ען ירבו ימיכם למה אדמ ם על ה וימי בניכ

ר נשבע יהוה אש תיכם לתת להם לאב

רץ ים על־הא י השמ כימ

Lema’an yirbu yemeichem vimei veneichem al ha’adamah asher nishbah Adonai la’avoteichem, latet lahem, kimei hashamayim al ha’aretz.

1 “So that your days may be many, and your children’s days…” 2 “Like the days of.”

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______________________________ Shema (Third Pragraph)______________________________ Numbers 15:37 God told Moses: ר ה לאמ אמר יהוה אל־מש :Vayomer Adonai el Moshe lemor וי38 “Talk to the children of Israel, and tell them they should make fringes on the corners of their garments as long as their people last.1 On the corner fringe, they should put a blue thread.

ר אל־בני ישראל דבם ואמרת אלה

ם ציצת ועשו להם י בגדיה על־כנפ

רתם לד ונתנו על־ציצת הכנ ף

לת יל תכ פת

“Daber el benei Yisra’el ve’amarta aleihem, ve’asu lahem tzitzit al kanfei vigdeihem ledorotam. Venatnu al tzitzit hakanaf petil techelet.

39 That will be your fringe. You will look at it and remember all of God’s rules, and you will perform them; you should not follow your heart nor your eyes— for you stray after them!

והיה לכם לציצת וראיתם את�

וזכרתם את־כל־מצות יהוה ם אתם ועשיתרו אח א־תת י לבבכם ול רם יניכ י ע ואחר

ם ם זנים אחריה אשר־את

Vehayah lachem letzitzit ur’item oto, uzechartem et kol mitzvot Adonai, va’asitem otam, velo taturu acharei levav’chem ve’acharei eineichem asher atem zonim achareihem;

40 Rather, remember and perform all my commands and be holy to your God.

למען תזכרו ם את־כל־מצותי ועשית

ם א�היכ ם קדשים ל והיית

lema’an tizkeru, va’asitem et kol mitzvotai, viheyitem kedoshim lEloheichem.

41 I am the Ruler, your God, who brought you from Egypt, to be your God. I am the Ruler, your God.” It’s true…

ם י יהוה א�היכ אנר ה�צאתי אתכם אש

ים מארץ מצר להי�ת לכם לא�הים

אני םיהו ◊ ה א�היכ

…אמת

Ani Adonai Eloheichem, asher hotzeti et’chem me’eretz Mitzrayim liheyot lachem lElohim. Ani ◊ Adonai Eloheichem.” Emet…

The leader says the last three words of Shema aloud, bringing the number of words in Shema to 248. The last word (It’s true / אמת / Emet) isn’t part of Shema

but the first word of the blessing that follows Shema.

1 “For their generations.”

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_____________________________ First Blessing after Shema1 ____________________________ …All this is certain—it’s our faith and it’s proven for us, that this is the Ruler our God, and there is no other,2 and we are Israel, God’s people.

זאת כל ואמונה… עלינו וקים

א�הינו יי הוא כי זולתו ואין

עמו ישראל ואנחנו

… ve’emunah kol zot vekayam aleinu ki hu Adonai Eloheinu ve’ein zulato va’anachnu Yisra’el amo.

God rescues us from the hand of kings,

our ruler, who redeems us from the clutches of all tyrants; God, who claims damages from our foes and who pays back in full all our mortal enemies;

מלכים מיד הפודנו הגואלנו מלכנו

העריצים כל מכף לנו מצרינו הנפרע האל

גמול והמשלם נפשנו איבי לכל

Hapodenu miyad melachim malkeinu, hago’alenu mikaf kol he’aritzim; ha’El hanifrah lanu mitzareinu veham’shalem gemul lechol oy’vei nafshenu;

Job 9:10 “Who does great things— too many to find out— and miracles beyond counting”;3

עשה גדלות ה עד־אין חקר

ונפלאות עד־אין מספר

Ha- “Oseh gedolot ad ein cheker venifla’ot ad ein mispar”;

Ps 66:9 “Who sets our souls in life and has not let our foot falter”;

השם נפשנו בחיים ולא־נתן למוט רגלנו

“Hasam nafshenu bachayim, velo natan lamot raglenu”;

who leads us to our enemies’ heights and has raised our glory over all who hate us;

אויבינו במות המדריכנו על קרננו וירם

שנאינו כל על

hamadrichenu al bamot oy’veinu, vayarem karnenu al kol son’einu;

who works miracles for us and revenge on Pharaoh, signs and wonders on the land of Ham’s children; who strikes in anger all the firstborn of Egypt,

נסים לנו העשה בפרעה ונקמה ומופתים אותות חם בני באדמת

בעברתו המכה מצרים בכורי לכ

ha’oseh lanu nisim unekamah beFar’oh, otot umoftim be’admat benei Cham; hamakeh ve’evrato kol bechorei Mitzrayim,

1 The two blessings that follow Shema develop the theme of redemption from Egypt which concludes Shema. In the responsive parts, we re-enact the drama of the Exodus. 2 “Ein zulato” (there is no other, or there is nothing except God) may mean that God has no rival, or perhaps that God is all existence, all reality. 3 The first letter of the Hebrew, ה (“the one who”), is added to the verse from Job.

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and brings out God’s people Israel from among them to eternal freedom; who guides the children between the parts of the Reed Sea

ישראל עמו את ויוצא עולם לחרות מתוכם

בניו המעביר סוף ים גזרי בין

vayotzeh et amo Yisra’el mitocham lecherut olam; hama’avir banav bein gizrei Yam Suf,

—their pursuers and enemies God sunk into the depths,

שונאיהם רודפיהם ואת את טבע בתהומות

et rodfeihem ve’et son’eihem bit’homot tiba,.

while those children saw God’s strength, gave praise and thanks to God’s name.

גבורתו בניו וראו לשמו והודו שבחו

ve’ra’u vanav gevurato, shibchu vehodu lishmo

Willingly, they accepted God’s authority1 over them.

קבלו ברצון ומלכותו ◊ עליהם

◊ Umalchuto veratzon kiblu aleihem:

Moses and the children of Israel answered you with song in great joy, and they all said:

ישראל ובני משה שירה ענו ל�

כלם רבה ואמרו בשמחה

Moshe uv’nei Yisra’el lecha anu shirah besimchah rabah,ve’amru chulam:

Say the next three lines aloud. Ex 15:11 “Who is like you among gods, Ruler? Who is like you, sublime in holiness, awesome in praise, working wonders?”

אלם יהו כה ב י־כמ המי דש מ כה נאדר בק כמ

לא שה פ א תה�ת ע נור

“Mi chamochah ba’elim Adonai? Mi kamocha ne’dar bakodesh norah tehilot, oseh feleh?”

Your children saw your ruling power split the sea before Moses. Ex 15:2 “This is my God,” they responded, saying:

בני� ראו מלכות� ◊ משה לפני ים ע בוק

ואמרו וענ זה אלי

◊ Malchut’cha ra’u vanecha boke’ah yam lifnei Moshe. “Zeh Eli,” anu, ve’amru:

Say the next line aloud. Ex. 15:18 “Adonai will be the ruler forever!” יהוה ׀ ימ�� לעלם ועד “Adonai yimloch le’olam va’ed.” And it’s said in your scripture: ◊ ונאמר ◊ vene’emar: Jer 31:10 For God has redeemed Jacob, saved him from a hand too strong for him.

את־יעקב יהוהכי־פדה וגאלו מיד חזק ממנו

Ki fadah Adonai et Ya’akov uge’alo miyad chazak mimenu.

Blessed are you, God, who saves Israel.

יי אתה ברו� אמן ישראל גאל

Baruch atah Adonai, ga’al Yisra’el. Amen

1 “And God’s-sovereignty willingly they-took upon-themselves.”

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בתמעריב לערב ש Friday Evening Service 68


___________________________ Second Blessing After Shema ___________________________ In peace, O God, lay us in bed, Wake us to life, O Sovereign.

לשלום א�הינו יי השכיבנו לחיים מלכנו והעמידנו

Hashkivenu Adonai Elohenu l’shalom, veha’amidenu malkenu lechayim,

Your peaceful shelter o’er us spread, Guide us with good counseling.

שלומ� סכת עלינו ופרוש מלפני� טובה בעצה ותקננו

uferos aleinu sukat shelomecha vetaknenu be’etza tovah milfanecha

Save us for your reputation, Shield us for our own salvation,

שמ� למען והושיענו בעדנו והגן

vehoshi’enu lema’an shemecha vehagen ba’adenu

Spare us these miseries: the foe, Pestilence, sword, famine and woe.

אויב מעלינו והסר ויגון ורעב וחרב דבר

vehaser me’aleinu oyev, dever vecherev vera’av veyagon,

Keep Satan1 from our front and rear, Hide us in shadow of your wing, O God, our guard and rescuer, Gracious and kind, our sovereign.

שטן והסר נו ומאחרינופנימל

תסתירנו כנפי� ובצל אתה שומרנו ומצילנו אל כי האת ורחום חנון מל� אל כי

vehaser Satan milfaneineinu ume’achareinu, uvetzel kenafecha tastirenu, ki El shomrenu umatzilenu atah; ki El melech chanun verachum atah.

Protect us as we leave and return in life and in peace from now for ever; spread over us your sheltering peace.

ובואנו צאתנו ושמור ◊ ולשלום לחיים עולם ועד מעתה שלומ� עלינו סכת ופרוש

◊ Ushemor tzetenu uvo’enu lechayim uleshalom me’ata ve’ad olam, uferos aleinu sukat shelomecha.

Blessed are you, God, who spreads the shelter of peace over us, over all your people Israel and over Jerusalem.

יי אתה ברו� שלום סכת הפורש ישראל עמו כל ועל עלינו

אמן ירושלים ועל

Baruch atah Adonai haporeis sukat shalom aleinu ve’al kol amo Yisra’el ve’al Yerushalayim. Amen

1 Satan, the adversary in the book of Job, acts like a prosecuting attorney who probes human failings.

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_________________________________ Shabbat in Torah ________________________________ We stand to say what the Torah says about Shabbat and stay standing until after the amidah.

Congregation, then leader: Ex 31:16-17 The children of Israel will observe Shabbat, making Shabbat for all their generations, an agreement forever. Between me and the children of Israel, it is a sign forever that in six days God made heaven and earth, and on day seven God rested and was refreshed.

ל ושמרו בני־ישרא את־השבת

לעשות את־השבת ם׃ ית עול ם בר לדרתל י ובין בני ישרא בינ

וא לעלם אות הים עשה יהוה כי ־ששת ימ

רץ את־השמים ואת־האש ת וינפ י שב וביום השביע

Veshamru venei Yisra’el et haShabbat la’asot et haShabbat ledorotam, berit olam. Beini uvein benei Yisra’el ot hi le’olam ki sheshet yamim asah Adonai et hashamayim ve’et ha’aretz uvayom hashevi’i shavat vayinafash.

_________________________________ Festivals in Torah ________________________________ On festival holy days we add the shaded lines:

Lev 23:44 And Moses explained God’s special times to the children of Israel.

ה רוידב משי יהוה את־מעד

לישרא אל־בני

Vayedaber Moshe et mo’adei Adonai el benei Yisra’el.

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__________________ Leader’s Half Kaddish ▪ חצי קדיש ▪ Chatzi Kadish __________________ Let it be great, let it be holy, God’s great name—(Amen)
























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71 Friday Evening Amidah


Friday Evening Amidah We stand to say the silent amidah, and take three steps forward, as if entering holy space.


אדני שפתי תפתח י יגיד תהלת�ופ


___________________________ 1. Ancestors ▪ אבות ▪ Avot ___________________________ We bless you, God, our God and God of our ancestors,

w �ברו v אתה u א�הינו יי אבותינו וא�הי

z Baruch y ata u Adonai Eloheinu vElohei avoteinu ,











Between Rosh Hashanah and Yom Kippur, add the four shaded lines. Remember us for life, ruler who delights in life, and write us in the Book of Life for your own sake,2 God of life!




Sovereign, helper, savior, shield. We bless you, Ruler, Abraham’s protector .


אברהם מגן

Melech ozer umoshi’a umagen. z Baruch y ata u Adonai, magen Avraham .

1 “Who rewards good, kind deeds and owns everything, who remembers the good deeds of our ancestors, and who is bringing a redeemer to their children’s children, for the sake of God’s name (i.e., to maintain God’s repu-tation—hence, to prove God’s honesty), with love.” 2 Because God takes delight in life (and in us when we choose the path that sustains life), writing us in the “Book” of life is to God’s benefit.

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____________________________________ 2. Might ▪ ותרבוג ▪ Gevurot ____________________________________ You are mighty forever, God, you bring life to the dead and are strong in salvation—


להושיע רב



From Shemini Atzeret to Pesach, we pray for Israel’s winter rains: you make wind blow and rain fall.1 הגשם ומוריד הרוח משיב Mashiv haru’ach umorid hageshem. You feed the living with your grace, Revive the dead with kind embrace,2 Support the fallen, heal the sick, And set the prisoners free, And faithfully fulfill your trust For people who sleep in the dust.

בחסד חיים מכלכל רבים ברחמים מתים מחיה חולים אורופ נופלים סומ�

אסורים ומתיר אמונתו ומקים עפר לישני






Between Rosh Hashanah and Yom Kippur, add the three shaded lines. Who is like you, source of mercy, thinking of your creatures to grant them life, in mercy.




To bring the dead to life, O you Are firm, reliable, and true.


Vene’eman ata lehachayot metim.

We bless you, God, �יי אתה ברו Baruch ata Adonai, who revives the dead.3 המתים מחיה mechayeh hametim.

1 Especially in winter, when nature seems dormant, we note that the cycle of seasons will bring a new spring and reassure ourselves that the promise of resurrection—however we understand it—can surely be fulfilled. 2 “Kind embrace” is literally “abundant mercies.” 3 This could mean: God wakens “dead” sinners to a life of faith; God grants an afterlife; God will revive dead bodies in the future; God breeds life out of death and decomposition, like mushrooms growing on a rotting log.

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__________________________________ 3. Holiness ▪ קדושה ▪ Kedushah __________________________________ You are holy, your name is holy and every day the holy ones praise you, selah!








_______________________ 4. Holiness of This Day ▪ קדושת היום ▪ Kedushat Hayom _______________________ On festival holy days, the fourth blessing is on page 379.

You made the seventh day holy for your name, the end of making sky and earth;

השביעי יום את קדשת אתה לשמ�

וארץ שמים מעשה תכלית

Atah kidashta et yom hash’vi’i lishmecha, tachlit ma’aseh shamayim va’aretz;

you blessed it more than all other days and made it more holy than all other times, and so it’s written in your Torah:

הימים מכל וברכתו הזמנים מכל וקדשתו

בתורת� כתוב וכן

uverachto mikol hayamim, vekidashto mikol hazmanim vechen katuv beToratecha:

Gen 2:1-3 Now sky and land were completed, רץ ים והא Vayechulu hashamayim veha’aretz ויכלו השמand all their hosts of creatures. God finished on day seven the work of creation

ם וכל־צבאי ויכל א�הים ביום השביע

מלאכתו אשר עשה

vechol tzeva’am. vayechal Elohim bayom hashvi’i melachto asher asah,

and rested on day seven from all the work of creation.

י וישבת ביום השביעה ר עש מכל־מלאכתו אש

vayishbot bayom hashvi’i mikol melachto asher asah.

God blessed day seven and made it holy,

י ויבר� א�הים את־יום השביעש אתו ויקד

Vayevarech Elohim et yom hashvi’i vayekadesh oto,

for then God rested from the whole project which God had created to work on.

כי בו שבת מכל־מלאכתו ים לעשות א א�ה אשר־בר

ki vo shavat mikol melachto asher barah Elohim la’asot.

1 From Rosh Hashanah to Yom Kippur, we stress the theme of God’s sovereignty.

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Our Sovereign God, our parents’ God, Grant favor as we rest from care. Hallow us with your commands, That in your Torah we may share.1

וא�הי א�הינו אבותינו

במנוחתנו רצה במצותי� קדשנו

בתורת� חלקנו ותן

Eloheinu veElohei avoteinu , retzei vimnuchateinu. Kadsheinu bemitzvotecha, veten chelkenu beToratecha.

Fill us from your bounty fair, In your salvation give us cheer; Cleanse our hearts to serve you right

מטוב� שבענו בישועת� ושמחנו

באמת לעבד� לבנו וטהר

Sab’einu mituvecha, vesamcheinu bishu’atecha, vetaher libeinu le’ovdecha be’emet.

And Sovereign God, give to our care Willing in love the Sabbath dear, This holy day, with true delight. Let Israel rest now, who proclaim The sanctity of your great name.2

א�הינו יי והנחילנו וברצון באהבה

קדש� שבת 3ישראל בה וינוחו

שמ� מקדשי

Vehanchilenu Adonai Elohenu be’ahavah uv’ratzon Shabbat kodshecha. Veyanuchu vah Yisra’el mekadshei shemecha.

Blessed are you, Ruler, who makes Shabbat holy.

יי אתה ברו� השבת מקדש

Baruch atah Adonai, mekadesh haShabbat.

________________________________ 5. Temple Service ▪ עבודה ▪ Avodah ________________________________ Sovereign God, take delight in your people Israel and in their prayer; restore the Temple service to the sanctuary of your house; as for Israel’s fires4 and their prayer— accept them with love and delight; and may you always enjoy5 the worship of your people Israel.

א�הינו יי רצה ובתפלתם ישראל בעמ� העבודה את והשב בית� לדביר לתםותפ ישראל ואשי




1 “God and God of our ancestors, enjoy our rest. Make us holy with your commandments, and grant our portion in your Torah.” 2 “Satisfy us from your goodness, and make us rejoice in your salvation, and cleanse our hearts for your service in truth. And let us inherit, Sovereign God, with love and delight your holy Shabbat. And Israel will rest on it, they who make your name holy.” 3 Our note on different variations of this phrase is on page 415. 4 Include the shaded words if you favor the restoration of the sacrificial system. 5 “And may it be to your liking forever …”

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On Rosh Chodesh and the middle days of festivals, add Ya’aleh Veyavo, page 398. And may our eyes witness your return to Zion, in mercy. Blessed are you, Ruler; you return your presence to Zion.


יי אתה ברו� לציון שכינתו המחזיר

Vetechezena eineinu beshuvcha leTziyon berachamim. Baruch atah Adonai, hamachazir shechinato leTziyon.

__________________________________ 6. Thanksgiving ▪ מודים ▪ Modim __________________________________ We thank you, because you are the Ruler, our God, God of our ancestors, forever. The one sure thing in our lives, the shield of our salvation— that is you, from age to age!


















On Chanukah, add “Al Hanisim” and “Bimei Mattityahu,” page 399, then continue below. And for all these things may your name be blessed and exalted, O our ruler, constantly, and for ever.




Between Rosh Hashanah and Yom Kippur, add the shaded lines. And write down for a good life all the children of those with whom you made your agreement!

טובים לחיים וכתוב ברית� יבנ -כל


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God, our salvation and help (selah). סלה ועזרתנו ישועתנו האל ha’El yeshu’atenu ve’ezratenu selah. Blessed are you, Ruler, whose reputation is good, and to whom thanks are due.

w �ברוv אתה u יי שמ� הטוב

להודות נאה ול�

z Baruch y atah u Adonai, hatov shimcha ulecha na’eh lehodot.

____________________________________ 7. Peace ▪ שלום ▪ Shalom ____________________________________ Abundant peace on your people Israel bestow forever. For you are the ruler, sovereign of all peace. And it’s good in your eyes to bless your people Israel every time, and every hour, with your peace.


מל� הוא אתה כי םהשלו לכל אדון בעיני� וטוב ישראל עמ� את לבר� שעה ובכל עת בכל

בשלומ�


Between Rosh Hashanah and Yom Kippur, use the shaded section instead of the next three lines. We bless you, God, who blesses God’s people Israel with peace.

יי אתה ברו� ישראל עמו את המבר� בשלום

Baruch atah Adonai, hamvarech et amo Yisra’el bashalom.






We bless you, God, who makes peace.

יי אתה ברו� השלום עושה

Baruch atah Adonai, oseh hashalom.


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__________________________________________ Personal Prayer __________________________________________ My God, keep bad words from my tongue, and lies from my lips. Let me not try to answer those who curse me; let my spirit be as still as dust to everyone.









שמ� למען עשה ימינ� למען עשה קדשת� למען עשה תורת� למען עשה











במרומיו וםשל עשה במרומיו השלום עשה שלום יעשה הוא







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Take three steps forward; we remain standing and say the next passage together. (on the first night of Pesach, skip to kaddish, page 81.)

Friday Evening Concluding Prayers __________________________ Completion ▪ ויכלו ▪ Vayechulu __________________________ Gen 2:1-3 Now sky and land were completed, רץ ים והא Vayechulu hashamayim veha’aretz ויכלו השמand all their hosts of creatures. God finished on day seven the work of creation

ם וכל־צבאי ויכל א�הים ביום השביע

מלאכתו אשר עשה

vechol tzeva’am. vayechal Elohim bayom hashvi’i melachto asher asah,

and rested on day seven from all the work of creation.

י וישבת ביום השביעה ר עש מכל־מלאכתו אש

vayishbot bayom hashvi’i mikol melachto asher asah.

God blessed day seven and made it holy,

י ויבר� א�הים את־יום השביעש אתו ויקד

Vayevarech Elohim et yom hashvi’i vayekadesh oto,

for then God rested from the whole project which God had created to work on.

כי בו שבת מכל־מלאכתו א ים לעשותאשר־בר א�ה

ki vo shavat mikol melachto asher barah Elohim la’asot.

__________________ The Sevenfold Blessing ▪ ברכה מעין שבע ▪ Berachah Me’ein Sheva _________________ Prayer leader:

We bless you, God, our God and God of our ancestors,









who owns heaven and earth. אמן וארץ שמים קונה koneh shamayim va’aretz. Amen

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79 Friday Evening Concluding Prayers


__________________________ Shield of Our Ancestors ▪ אבות מגן ▪ Magen Avot __________________________ Congregation, then prayer leader.

Between Rosh Hashanah and Yom Kippur, use the shaded word “ruler/�מל/melech” instead of “God/אל/El” Shield of our ancestors, with your word, Reviving the dead, just as you said, The holy God ruler without compare, Who rests the folk their toil to spare, On the holy Sabbath day, For then you chose to let them rest.

בדברו אבות מגן במאמרו מתים מחיה הקדוש המל� האל כמוהו שאין

לעמו המניח קדשו שבת ביום

להם להניח רצה בם כי

Magen avot bidvaro mechayeh metim bema’amaro, ha’El hamelech hakadosh she’ein kamohu hameni’ach le’amo beyom Shabbat kodsho, ki vam ratzah lehani’ach lahem

We shall serve you in fear and dread, And thank your name for endless days; O blessing’s source, in fitting praise.

ופחד ביראה נעבד לפניו תמיד יום בכל לשמו ונודה 1הברכות מעון

lefanav na’avod beyir’ah vafachad venodeh lishmo bechol yom tamid me’on habrachot.

God of thanks, sovereign of peace, Who sanctifies the Sabbath day And makes the seventh day be blessed, And in pure holiness gives rest, To people sated with delight— A memory of Creation’s work.

השלום אדון ההודאות אל השבת מקדש שביעי ומבר� בקדשה ומניח ענג מדשני לעם בראשית למעשה זכר

El hahoda’ot, adon hashalom mekadesh haShabbat umevarech shevi’i umeni’ach bikdushah le’am medushnei oneg, zecher lema’asei vereshit.

The prayer leader continues: Our Sovereign God, our parents’ God, Grant favor as we rest from care. Hallow us with your commands, That in your Torah we may share.2









1 Some read הברכות מעין /me’ein habrachot. 2 “God and God of our ancestors, enjoy our rest. Make us holy with your commandments, and grant our portion in your Torah.”

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שמ� קדשימ


Blessed are you, Ruler, Blessed be God, blessed be God’s name! who makes Shabbat holy.


אמן השבת מקדש

Baruch atah Adonai, Baruch hu uvaruch shemo mekadesh haShabbat. Amen

After the Sevenfold Blessing, the leader concludes this part of the service with Kaddish.

1 “Satisfy us from your goodness, and make us rejoice in your salvation, and cleanse our hearts for your service in truth. And let us inherit, Sovereign God, with love and delight your holy Shabbat. And Israel will rest on it, they who make your name holy.” 2 Our note on different variations of this phrase is on page 415.

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_____________________ Full Kaddish ▪ קדיש שלם ▪ Kadish Shalem _____________________ Let it be great, let it be holy, God’s great name—(Amen)

ויתקדש יתגדל אמן ארב שמה























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Kiddush in the synagogue reminds us of ancient times, when Jews who traveled from town to town might say Kiddush, eat and lodge in the synagogue. Unlike those travelers, we will say Kiddush at home, but the Kiddush

blessing should not be in vain, so we invite a child to drink from the cup.


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______________________________ Kiddush for Friday Night _____________________________ We remain standing as the prayer leader recites Kiddush. On Festivals, skip to page 84.

We bless you, Sovereign God, who rules Eternal space and time, Creator of the grapevine’s fruit, From which we make this wine.

יי אתה ברו� העולם מל� א�הינו

אמן הגפן פרי בורא

Baruch ata Adonai Eloheinu melech ha’olam, Boreh peri hagafen. Amen

We bless you, Sovereign God, Who rules eternal time and space; You made us holy with your rules And gave us pride of place, Your holy Sabbath granted us In favor, love, and grace, A memory of Creation’s work When void took form and face.


במצותיו קדשנו אשר בנו ורצה קדשו ושבת

הנחילנו וברצון באהבה בראשית למעשה זכרון

Baruch ata Adonai Eloheinu melech ha’olam, asher kidshanu bemitzvotav veratzah vanu, veShabbat kodsho be’ahavah uvratzon hin’chilanu zikaron lema’aseh vereshit.

For Shabbat is the first of days Which “Holy Day” are named, Reminding us of long ago, When we from Egypt came.1

תחלה יום הוא כי קדש למקראי

מצרים ליציאת זכר

Ki hu yom techilah lemikra’ei kodesh zecher litziyat Mitzrayim.

Because from all the peoples You chose us your holy nation, And made our heritage this time, In loving approbation— Shabbat trims this special night, Your sacred time of pure delight— We bless you, God, for hallowing Our Shabbat celebration.2

בחרת בנו כי קדשת ואותנו

העמים-מכל קדש� ושבת

וברצון באהבה הנחלתנו

יי אתה ברו� אמן השבת מקדש

Ki vanu vacharta ve’otanu kidashta mikol ha’amim, veShabbat kodshecha be’ahava uv’ratzon hin’chaltanu; Baruch ata Adonai, mekadesh haShabbat. Amen

1 This paragraph in Hebrew is in the third person (“God’s holy Sabbath,” etc.). The translation uses the second person partly to avoid masculine pronouns and partly to be consistent with the next paragraph, which is in the second person (“you chose us”). 2 “Because you chose us and hallowed us from all peoples and gave us your holy Sabbath as an inheritance, blessed are you, God, who makes Shabbat holy.”

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_______________________________ Kiddush for Festivals _______________________________ We bless you, Sovereign God, who rules Eternal space and time, Creator of the grapevine’s fruit, From which we make this wine.

יי אתה ברו� העולם ל�מ א�הינו



We bless you, Sovereign God, Who rules eternal time and space From all the nations of the world It’s us you did select; You raised us over those who speak With foreign dialect. The duties that you gave us Do our holiness project. 1


עם-מכל בנו בחר אשר לשון-מכל ורוממנו במצותיו וקדשנו

Baruch ata Adonai Eloheinu melech ha’olam, asher bachar banu mikol am verom’manu mikol lashon vekidshanu bemitzvotav.

And you gave us, Sovereign God, with love Sabbaths for rest and festivals for rejoicing feasts and times for joy, this day—this Sabbath day and …

ינוותתן לנו יי א�ה באהבה שבתות למנוחה

ומועדים לשמחה חגים וזמנים לששון

יום -יום השבת הזה ואת-את

Vatiten lanu, Adonai Eloheinu be’ahavah shabbatot limnucha umo’adim lesimchah, chagim uzemanim lesason, et yom haShabbat hazeh, ve’et yom

For Pesach: this festival of Matza, time of our freedom …

חג המצות הזה זמן חרותנו

chag hamatzot hazeh, zeman cherutenu …

For Shavuot: this festival of Weeks, time of giving us our Torah …

חג השבעות הזה זמן מתן תורתנו

chag hashavuot hazeh, zeman matan Toratenu …

For Sukkot: this festival of Huts, time of our joy …

חג הסכות הזה זמן שמחתנו

chag hasukkot hazeh zeman simchatenu …

For Shemini Atzeret and Simchat Torah: the eighth day, this festival of assembly, time of our joy …

השמיני חג העצרת הזה זמן שמחתנו

hashmini chag ha’atzeret hazeh, zeman simchatenu …

1 “Blessed are you, Adonai, our God, ruler of the world, who chose us from every people and raised us above every tongue and made us holy with God’s rules.”

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Continue here on all festivals: lovingly, a holy assembly,1 recalling our Exodus from Egypt.

באהבה מקרא קדש זכר ליציאת מצרים

be’ahavah mikra kodesh zecher litziyat Mitzrayim.

Because from all the peoples You chose us your holy nation And made our heritage these times Of joy and celebration, (Shabbat trims this special night, A cherished time of pure delight) We bless you, God, for hallowing Shabbat, our feast and nation.

בחרת בנו כי העמים-דשת מכלק ואותנו

קדש� ושבת ומועדי וברצון באהבה הנחלתנו ובששון בשמחה

יי אתה ברו� השבת מקדש

והזמנים וישראל

Ki vanu vacharta ve’otanu kidashta mikol ha’amim, veShabbat umo’adei kodshecha, be’ahava uv’ratzon, besimchah uv’sason hinchaltanu. Baruch ata Adonai, mekadesh haShabbat veYisra’el vehazmanim.

__________________________________ Shehecheyanu _________________________________ On festivals, except the last two nights of Pesach

(on the first night of Sukkot, say the Sukkah blessing first). We bless you, Sovereign God, Who rules eternal time and space; You raised us and sustained us, And you brought us to this place.2

יי אתה רו�ב העולם מל� א�הינו וקימנו שהחינו הזה לזמן והגיענו

Baruch ata Adonai Eloheinu melech ha’olam, Shehecheyanu vekimanu Vehigi’anu lazman hazeh.

_____________________________________ Sukkah _____________________________________ In the sukkah, on Sukkot, add this.

We bless you, Sovereign God, who rules Both time and space complete; You made us holy with your laws, In booths to take a seat.


במצותיו קדשנו אשר אמן בסכה לשב וצונו

Baruch ata Adonai Eloheinu melech ha’olam, Asher kidshanu bemitzvotav vetzivanu leshev basukkah. Amen

After dark, between the second night of Pesach and the day before Shavu’ot, count the Omer, page 93.

.to call ,קרא is a convocation, a calling together, an assembly, from the root מקרא 12 “Place” is literally “time”; but are not time and space a continuum?

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_____________________________ Our Duty1 ▪ עלינו ▪ Aleinu _____________________________ The Sovereign of all to praise we’re bound, The Creative Force with greatness to crown, Who made us like no other race On earth, nor set us in their place.











Is 45:20 “and pray to a god that can’t help.” ומתפללים אל־אל לא יושיע “umitpalelim el el lo yoshia.”

We bend the knee and bow the head gratefully, Before the Ruler whom rulers dread, The holy, blessed One–




1 For our note on Aleinu, please see page 414. 2 “We are bound to give praise / to the ruler of everything, /to acknowledge the greatness /of the one who formed creation, who did not make us like other nations nor position us like the rest of the world’s families, / who did not make our portion like theirs / nor our destiny like that of those multitudes.” If you dislike the idea that Jews are a “chosen” people, you might consider that in ancient days our mission was to bring Torah values to those who lacked them; now, perhaps, that mission is largely fulfilled. Or, you might say �וש for ש�א—the two words sound identical—implying that God chose us, for God’s own purposes, to be like the other nations, by showing them how to live a Torah-observant life.

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עז� בתפארת מהרה לראות הארץ מן גלולים להעביר

רתוןיכ כרות והאלילים











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כלם ויקבלו מלכות� על-את

מהרה יהםעל ותמ�� ועד לעולם








From the beginning of Elul through Hoshanah Rabbah, add Psalm 27, page 131.

On Chanukah, some add Psalm 30, page 133.

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___________________ Mourners’ Kaddish ▪ קדיש יתום ▪ Kadish Yatom __________________ Let it be great, let it be holy, God’s great name—(Amen)
























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Most communities conclude the service with Yigdal, but some prefer Shalom Aleichem; both hymns are on the next pages.


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______________________________ Be Great ▪ יגדל ▪ Yigdal _____________________________ The living God be great, God’s praise resound; וישתבח חי א�הים יגדל Yigdal Elohim chai veyishtabach; God is, and there’s no end to where God’s found.

עת ואין נמצא מציאותו -אל

nimtzah, ve’ein et el metzi’uto.

God is One; like God’s there is no unity, כיחודו יחיד ואין אחד Echad ve’ein yachid keyichudo; Oneness beyond our ken, infinity! לאחדותו סוף אין וגם נעלם ne’elam, vegam ein sof le’achduto. Unseen of form, without carnality; Beyond all measure is God’s sanctity.

גוף ואינו הגוף דמות לו אין קדשתו אליו נערו� �א

Ein lo demut haguf, ve’eino guf. Lo na’aroch elav kedushato.

Old before any thing that came to be; First, with no onset to God’s primacy.

נברא אשר דבר לכל קדמון לראשיתו ראשית ואין ראשון

Kadmon lechol davar asher nivrah. Rishon, ve’ein reshit lereshito.

God’s ruler of the universe, and see! נוצר לכל עולם אדון הנו Hino adon olam lechol notzar; God shows each creature grandeur, majesty. ומלכותו יורה גדלתו yoreh gedulato umalchuto. Splendor and prophecy in liberal measure. נתנו נבואתו שפע Shefa nevu’ato netano God gave to this people, to God’s treasure. ותפארתו סגלתו אנשי אל el anshei segulato, vetif’arto. No one like Moses did in Israel rise, Prophet who saw God’s form with his own eyes.

בישראל קם �א נביא עוד כמשה

תמונתו את ומביט

Lo kam beYisra’el keMoshe od navi, umabit et temunato.

True to God’s people, God gave us a guide אל לעמו נתן אמת תורת Torat emet natan le’amo El To truth—Torah, by prophet’s hand supplied. ביתו נאמן נביאו יד על al yad nevi’o ne’eman beto. God will not change; God’s faith will never sway, For all of time, to any other way.

האל יחליף �א דתו ימיר ו�א

לזולתו לעולמים

Lo yachalif ha’El, velo yamir dato le’olamim, lezulato.

Our secret thoughts God searches out and knows; When things are born, God sees how they will close.

סתרינו ויודע צופה דבר לסוף מביט

בקדמתו

Tzofeh veyode’ah setarenu; mabit lesof davar bekadmato.

The good man gains a just reward in time; The bad, God punishes as fits the crime.

כמפעלו חסד לאיש גומל כרשעתו רע לרשע נותן

Gomel le’ish chesed kemif’alo: noten lerasha rah kerish’ato.

The anointed, God at end of days will send, Salvation for us who await the end.

משיחנו הימין לקץ ישלח ישועתו קץ מחכי לפדות

Yishlach leketz hayamin meshichenu lifdot mechakei ketz yeshu’ato.

God kindly will the dead with life invest; חסדו ברב אל יחיה מתים Metim yechayeh El berov chasdo: God’s glorious name shall be forever blest. �תהלתו שם עד עדי ברו baruch adei ad shem tehilato.

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_____________________ Welcome ▪ שלום עליכם ▪ Shalom Aleichem ____________________ This hymn recalls the tradition (BT Shabbat 119b) that two angels accompany a person home on Friday night.

Welcome angels— faithfully serving— Messengers from above, From the Sovereign supreme, Holy, blessed, beloved. Come in peace— peace you bring— Messengers from above, From the Sovereign supreme, Holy, blessed, beloved.

שלום עליכם מלאכי השרת מלאכי עליון

ממל� מלכי המלכים הקדוש ברו� הוא

בואכם לשלום מלאכי השלום

מלאכי עליון מלכי המלכים ממל�

הקדוש ברו� הוא

Shalom aleichem, mal’achei hasharet, mal’achei elyon, mimelech malchei hamlachim, hakadosh baruch hu. Bo’achem leshalom, mal’achei hashalom, mal’achei elyon, mimelech malchei hamlachim, hakadosh baruch hu.

Bless me in peace— peace you bring— Messengers from above, From the Sovereign supreme Holy, blessed, beloved. Leave in peace— peace you bring— Messengers from above, From the Sovereign supreme, Holy, blessed, beloved.

ברכוני לשלום לוםמלאכי הש

מלאכי עליון ממל� מלכי המלכים


צאתכם לשלום מלאכי השלום

מלאכי עליון ממל� מלכי המלכים


Bar’chuni leshalom, mal’achei hashalom, mal’achei elyon, mimelech malchei hamlachim, hakadosh baruch hu. Tzet’chem leshalom, mal’achei hashalom, mal’achei elyon, mimelech malchei hamlachim, hakadosh baruch hu.

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_________________ Counting the Omer ▪ ספירת העומר ▪ Sefirat Ha’Omer ________________ We count the Omer after dark from the second evening of Pesach until Shavu’ot.

We do not mention the number of the day before reciting the blessing. If we mention the number by mistake, we cannot recite the blessing but may recite it on later nights.

If we forget to count at night, we can count during the next day without the blessing and continue to recite the blessing on later nights.

But if we forget to count the next day too, we omit the blessing on all later nights.

Opening Meditation Here I am, ready and prepared to fulfill the positive commandment of counting the Omer, as the Torah says:

הנני מוכן ומזמן צות עשהלקים מ

של ספירת העומר כמו שכתוב בתורה

Hineni muchan umezuman lekayem mitzvat aseh shel sefirat ha’omer, kemo shekatuv baTorah:

Lev 23:15-16 “Count for yourselves from the day after the Pesach holiday, from the day you bring the offering of an omer of grain, seven weeks; they must be full weeks. Up to the day after the seventh week you must count fifty days.”

רתם לכם וספ ת ממחרת השבם מיום הביאכ

מר התנופה את־עבע שבתות ש

ת תהיינה׃ תמימת השבת השביע מחר תעד מ

תספרו חמשים יום

“Usefartem lachem mimochorat hashabbat, miyom havi’achem et omer hatnufah sheva shabatot, temimot tiheyenah. Ad mimochorat hashabbat hashvi’it tisperu chamishim yom.”

_______________________________ The Days of the Omer ______________________________ We bless you, Ruler, our God, eternal sovereign, who made us holy with your rules and told us about counting the Omer.

ברו� אתה יי א�הינו מל� העולם

אשר קדשנו במצותיו וצונו על ספירת העמר

Baruch atah Adonai, Eloheinu melech ha’olam, asher kidshanu bemitzvotav vetzivanu al sefirat ha’Omer.

Here is the list of days; we start on the 16th of Nisan, the second evening of Pesach 16 Nisan Today is the first day into the Omer. היום יום אחד בעמר Hayom yom echad ba’Omer. 17 Nisan Today is 2 days into the Omer. היום שני ימים בעמר Hayom shnei yamim ba’Omer. 18 Nisan Today is 3 days into the Omer. היום ש�שה ימים בעמר Hayom shloshah yamim ba’Omer. 19 Nisan Today is 4 days into the Omer. היום ארבעה ימים בעמר Hayom arba’ah yamim ba’Omer. 20 Nisan Today is 5 days into the Omer. היום חמשה ימים בעמר Hayom chamisha yamim ba’Omer. 21 Nisan Today is 6 days into the Omer. היום ששה ימים בעמר Hayom shishah yamim ba’Omer.

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From Day 7 (22 Nisan, the last night of Pesach), count weeks and days 22 Nisan Today makes 7 days, which is one week into the Omer.

היום שבעה ימים שהם שבוע אחד בעמר

Hayom shiv’ah yamim, shehem shavu’a echad ba’Omer.

23 Nisan Today makes 8 days, which is one week and one day into the Omer.

היום שמונה ימים שהם שבוע אחד ויום אחד בעמר

Hayom shmonah yamim, shehem shavu’a echad veyom echad ba’Omer.

24 Nisan Today makes 9 days, which is one week and two days into the Omer.

היום תשעה ימים שהם שבוע אחד ושני ימים בעמר

Hayom tish’ah yamim, shehem shavu’a echad ushnei yamim ba’Omer.

25 Nisan Today makes 10 days, which is one week and three days into the Omer.

היום עשרה ימים שהם שבוע אחד

ושלשה ימים בעמר

Hayom asarah yamim, shehem shavu’a echad ushloshah yamim ba’Omer.

26 Nisan Today makes 11 days, which is one week and four days into the Omer.

היום אחד עשר יום שבוע אחד שהם

וארבעה ימים בעמר

Hayom achad asar yom, shehem shavu’a echad ve’arba’ah yamim ba’Omer.

Day 12 (Yom HaShoah, Holocaust Memorial Day) 27 Nisan Today makes 12 days, which is one week and five days into the Omer.

עשר יוםהיום שנים שהם שבוע אחד

וחמשה ימים בעמר

Hayom shneim asar yom, shehem shavu’a echad vachamishah yamim ba’Omer.

28 Nisan Today makes 13 days, which is one week and six days into the Omer.

היום שלשה עשר יום אחדשהם שבוע

וששה ימים בעמר

Hayom shloshah asar yom, shehem shavu’a echad veshishah yamim ba’Omer.

29 Nisan Today makes 14 days, which is two weeks into the Omer.

היום ארבעה עשר יום שהם שני שבועות בעמר

Hayom arba’ah asar yom, shehem shnei shavu’ot ba’Omer.

Day 15 (30 Nisan, Rosh Chodesh) 30 Nisan Today makes 15 days, which is two weeks and one day into the Omer.

היום חמשה עשר יום שהם שני שבועות

ויום אחד בעמר

Hayom chamishah asar yom, shehem shnei shavu’ot veyom echad ba’Omer.

Day 16 (1 Iyar, Rosh Chodesh) 1 Iyar Today makes 16 days, which is two weeks and two days into the Omer.

היום ששה עשר יום שהם שני שבועות

ושני ימים בעמר

Hayom shishah asar yom, shehem shnei shavu’ot ushnei yamim ba’Omer.

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2 Iyar Today makes 17 days, which is two weeks and three days into the Omer.

היום שבעה עשר יום שהם שני שבועות


Hayom shiv’ah asar yom, shehem shnei shavu’ot ushloshah yamim ba’Omer.

3 Iyar Today makes 18 days, which is two weeks and four days into the Omer.

היום שמונה עשר יום שהם שני שבועות

וארבעה ימים בעמר

Hayom shmonah asar yom, shehem shnei shavu’ot ve’arba’ah yamim ba’Omer.

Day 19 (4 Iyar, Yom HaZikaron, Israel’s Memorial Day) 4 Iyar Today makes 19 days, which is two weeks and five days into the Omer.

היום תשעה עשר יום שהם שני שבועות


Hayom tish’ah asar yom, shehem shnei shavu’ot vachamishah yamim ba’Omer.

Day 20 (5 Iyar, Yom HaAtzma’ut, Israel’s Independence Day) 5 Iyar Today makes 20 days, which is two weeks and six days into the Omer.

היום עשרים יום שהם שני שבועות וששה ימים בעמר

Hayom esrim yom, shehem shnei shavu’ot veshishah yamim ba’Omer.

6 Iyar Today makes 21 days, which is three weeks into the Omer.

היום אחד ועשרים יום שהם שלשה שבועות בעמר

Hayom echad ve’esrim yom, shehem shloshah shavu’ot ba’Omer.

7 Iyar Today makes 22 days, which is three weeks and one day into the Omer.

היום שנים ועשרים יום שהם שלשה שבועות


Hayom shnayim ve’esrim yom, shehem shloshah shavu’ot veyom echad ba’Omer.

8 Iyar Today makes 23 days, which is three weeks and two days into the Omer.

היום שלשה ועשרים יום שהם שלשה שבועות


Hayom shloshah ve’esrim yom, shehem shloshah shavu’ot ushnei yamim ba’Omer.

9 Iyar Today makes 24 days, which is three weeks and three days into the Omer.

היום ארבעה ועשרים יום שהם שלשה שבועות


Hayom arba’ah ve’esrim yom, shehem shloshah shavu’ot ushloshah yamim ba’Omer.

10 Iyar Today makes 25 days, which is three weeks and four days into the Omer.

היום חמשה ועשרים יום שהם שלשה שבועות וארבעה ימים בעמר

Hayom chamishah ve’esrim yom, shehem shloshah shavu’ot ve’arba’ah yamim ba’Omer.

11 Iyar Today makes 26 days, which is three weeks and five days into the Omer.

היום ששה ועשרים יום שהם שלשה שבועות


Hayom shishah ve’esrim yom, shehem shloshah shavu’ot vachamisha yamim ba’Omer.

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12 Iyar Today makes 27 days, which is three weeks and six days into the Omer.

היום שבעה ועשרים יום שהם שלשה שבועות


Hayom shiv’ah ve’esrim yom, shehem shloshah shavu’ot veshishah yamim ba’Omer.

13 Iyar Today makes 28 days, which is four weeks into the Omer.

ועשרים יוםהיום שמונה בעמרשהם ארבעה שבועות

Hayom shmonah ve’esrim yom, shehem arba’ah shavu’ot ba’Omer.

Day 29 (Pesach Sheni) 14 Iyar Today makes 29 days, which is four weeks and one day into the Omer.

היום תשעה ועשרים יום ארבעה שבועות שהם


Hayom tish’ah ve’esrim yom, shehem arba’ah shavu’ot veyom echad ba’Omer.

15 Iyar Today makes 30 days, which is four weeks and two days into the Omer.

היום ש לשים יום שהם ארבעה שבועות


Hayom shloshim yom, shehem arba’ah shavu’ot ushnei yamim ba’Omer.

16 Iyar Today makes 31 days, which is four weeks and three days into the Omer.

היום אחד ושלשים יום שהם ארבעה שבועות

רושלשה ימים בעמ

Hayom echad ushloshim yom, shehem arba’ah shavu’ot ushloshah yamim ba’Omer.

17 Iyar Today makes 32 days, which is four weeks and four days into the Omer.

היום שנים ושלשים יום שהם ארבעה שבועות

וארבע ה ימים בעמר

Hayom shnayim ushloshim yom, shehem arba’ah shavu’ot ve’arba’ah yamim ba’Omer.

18 Iyar, Lag Ba’Omer 18 Iyar Today makes 33 days, which is four weeks and five days into the Omer.

היום שלשה ושלשים יום שהם ארבעה שבועות

בעמרוחמשה ימים

Hayom shloshah ushloshim yom, shehem arba’ah shavu’ot vachamisha yamim ba’Omer.

19 Iyar Today makes 34 days, which is four weeks and six days into the Omer.

היום ארבעה ושלשים יום שהם ארבעה שבועות

בעמרוששה ימים

Hayom arba’ah ushloshim yom, shehem arba’ah shavu’ot veshishah yamim ba’Omer.

20 Iyar Today makes 35 days, which is five weeks into the Omer.

היום חמשה ושלשים יום שהם חמשה שבועות בעמר

Hayom chamisha ushloshim yom, shehem chamisha shavu’ot ba’Omer.

21 Iyar Today makes 36 days, which is five weeks and one day into the Omer.

היום ששה ושלשים יום שהם חמשה שבועות


Hayom shishah ushloshim yom, shehem chamisha shavu’ot veyom echad ba’Omer.

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22 Iyar Today makes 37 days, which is five weeks and two days into the Omer.

היום שבעה ושלשים יום שהם חמשה שבועות


Hayom shiv’ah ushloshim yom, shehem chamisha shavu’ot ushnei yamim ba’Omer.

23 Iyar Today makes 38 days, which is five weeks and three days into the Omer.

היום שמונה ושלשים יום שהם חמשה שבועות


Hayom shmonah ushloshim yom, shehem chamisha shavu’ot ushloshah yamim ba’Omer.

24 Iyar Today makes 39 days, which is five weeks and four days into the Omer.

היום תשעה ושלשים יום שהם חמשה שבועות וארבעה ימים בעמר

Hayom tish’ah ushloshim yom, shehem chamisha shavu’ot ve’arba’ah yamim ba’Omer.

25 Iyar Today makes 40 days, which is five weeks and five days into the Omer.

היום ארבעים יום שהם חמשה שבועות


Hayom arba’im yom, shehem chamisha shavu’ot vachamisha yamim ba’Omer.

26 Iyar Today makes 41 days, which is five weeks and six days into the Omer.

היום אחד וארבעים יום שהם חמשה שבועות


Hayom echad ve’arba’im yom, shehem chamisha shavu’ot veshishah yamim ba’Omer.

27 Iyar Today makes 42 days, which is six weeks into the Omer.

היום שנים וארבעים יום שהם ששה שבועות בעמר

Hayom shnayim ve’arba’im yom, shehem shishah shavu’ot ba’Omer.

Day 43 (28 Iyar, Yom Yerushalayim) 28 Iyar Today makes 43 days, which is six weeks and one day into the Omer.

היום שלשה וארבעים יום שהם ששה שבועות


Hayom shloshah ve’arba’im yom, shehem shishah shavu’ot veyom echad ba’Omer.

29 Iyar Today makes 44 days, which is six weeks and two days into the Omer.

ארבעה וארבעים יוםהיום שהם ששה שבועות


Hayom arba’ah ve’arba’im yom, shehem shishah shavu’ot ushnei yamim ba’Omer.

Day 45, Rosh Chodesh Sivan 1 Sivan Today makes 45 days, which is six weeks and three days into the Omer.

היום חמשה וארבעים יום שהם ששה שבועות ושלשה ימים בעמר

Hayom chamisha ve’arba’im yom, shehem shishah shavu’ot ushloshah yamim ba’Omer.

2 Sivan Today makes 46 days, which is six weeks and four days into the Omer.

היום ששה וארבעים יום שהם ששה שבועות וארבעה ימים בעמר

Hayom shishah ve’arba’im yom, shehem shishah shavu’ot ve’arba’ah yamim ba’Omer.

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3 Sivan Today makes 47 days, which is six weeks and five days into the Omer.

ום שבעה וארבעים יוםהי שהם ששה שבועות וחמשה ימים בעמר

Hayom shiv’ah ve’arba’im yom, shehem shishah shavu’ot vachamisha yamim ba’Omer.

4 Sivan Today makes 48 days, which is six weeks and six days into the Omer.

שמונה וארבעים יוםהיום שהם ששה שבועות


Hayom shmonah ve’arba’im yom, shehem shishah shavu’ot veshishah yamim ba’Omer.

5 Sivan Today makes 49 days, which is seven weeks into the Omer.

וארבעים יוםהיום תשעה שהם שבעה שבועות בעמר

Hayom tish’ah ve’arba’im yom, shehem shiv’ah shavu’ot ba’Omer.

After counting the day, continue here.

________________________________ Closing Meditation ________________________________ May the merciful one restore the Temple service to its proper place.

הרחמן הוא יחזיר עבודת בית המקדש

למקומה

Harachaman, hu yachazir avodat beit hamikdash limkomah.

May this be what you want, Ruler, our God and God of our ancestors: that the Temple be rebuilt soon, in our days,

יהי רצון לפני� יי א�הינו

וא�הי אבותינו המקדששיבנה בית

במהרה בימינו

Yehi ratzon lefanecha Adonai Eloheinu vElohei avoteinu , sheyibaneh beit hamikdash bimherah veyamenu

and restore our rights in your Torah, and there we shall serve reverently

ותן חלקנו בתורת� ושם נעבד� ביראה






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99 Beginning The Meal


Beginning The Meal Some congregations hold a communal meal following the service, so we include rituals to begin the meal.

________________________________ Light The Candles ________________________________ Candles would be lit before Shabbat.

We bless you, Sovereign God; You rule both day and night. You made us holy with your rules To kindle Shabbat and Festive light.1


במצותיו קדשנו אשר נר להדליק וצונו

אמן טוב יוםו שבת של

Baruch ata Adonai Eloheinu melech ha’olam, Asher kidshanu bemitzvotav vetzivanu lehadlik ner shel Shabbat veYomtov. Amen

_________________ Blessing Children ▪ ברכת הילדים ▪ Bircat Hayeladim ________________ For boys and men:

Genesis 48:20 May God make you like Ephraim and Manasseh.2

מ� ים יש א�הים הוכמנש כאפר

Yesimcha Elohim ke’Ephrayim vechiMenasheh.

For girls and women: May God make you like Sarah, Rivka, Rachel and Leah.3

א�הים ישמ� ולאה רחל רבקה כשרה

Yesimech Elohim keSarah, Rivka, Rachel, veLeah.

Continue for both sexes:Num 6:24-26 May God bless and protect you. �יהוה יברכ � .Yevarechecha Adonai veyishmerecha וישמרMay God shine God’s presence on you, and show you favor.

אלי� פניו ׀ יהוה ריא יחנ ך ו

Ya’er Adonai panav elecha vichuneka.

May God let you perceive God’s presence4 and set you at peace.

י� פניו ׀ יהוה איש אלם שלום ל� ויש

Yisa Adonai panav elecha, veyasem lecha shalom.

1 “Blessed are you, Boss, our God, ruler of the universe, who made us holy with God’s commandments and instructed us to kindle light for Shabbat and festival.” 2 Jacob blessed his grandsons, Ephraim and Manasseh: “In you will Israel give blessing and say: God make you like Ephraim and Manasseh.” He set the younger son before the elder, perhaps to teach us that primogeniture is poppycock. 3 The names are the four Matriarchs, wives of Abraham, Isaac, and Jacob. Notice how Jacob’s second wife, Rachel, is mentioned before his first wife, Leah. 4 “May God raise God’s face toward you”; it’s an idiom for becoming aware of someone. Deut 10:17 describes God as a judge who “doesn’t raise a face / םפני א�א־יש / lo yisa panim,” who acknowledges neither plaintiff nor defendant and who judges impartially. The priestly blessing is that we should become aware of God. For some, this awareness is a rare treat.

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_____________________ A Perfect Partner1 ▪ שת־חילא ▪ Eshet Chayil ____________________ The widespread custom is for a husband to recite this alphabetical acrostic, from Proverbs 31, to praise his

wife; but some understand this poem as an expression of God’s love for the Jewish people. Prov. 31:10 Who can find a perfect wife? The finest pearls can’t match her worth, Her husband’s heart on her depends Plenty is his reward, not dearth Or harm; she answers as a friend Every day of her life.

שת־חיל מי ימצאא ורחק מפנינים מכרה

טח בה לב בעלהב ושלל לא יחסר

מלתהו טוב ולא־רע ג כל ימי חייה׃

Eshet chayil mi yimtzah? Verachok mipninim michrah. Batach bah lev ba’lah, Veshalal lo yechsar; Gemalat’hu tov velo rah Kol yemei chayeha.

13 Of wool and flax she seeks the best, She works with willing hands Like a merchant’s argosies, Bearing goods from distant lands.2

רשה צמר ופשתים ד ותעש בחפץ כפיה

יתה כאניות סוחר ה ממרחק תביא לחמה

Darsha tzemer ufishtim vata’as bechefetz kapeha. Hayta ka’oniyot socher mimerchak tavi lachma.

15 Before day breaks her day begins, Early to rise— She plans food for the house, Tasks for the maids, lest they shirk. She weighs the value of a field Before she buys; She plants a vineyard With the fruit of her work. 3

תקם בעוד לילה ו ותתן טרף לביתה

וחק לנערתיה ממה שדה ותקחהו ז

מפרי כפיה נטעה כרם

Vatakam be’od layla Vatiten teref leveitah vechok lena’aroteha. Zam’mah sadeh vatikachehu, mipri chape’ha nat’ah karem.

1 This poem offers an ideal of womanhood that remains appealing even in our relatively liberated day. This woman is a full business partner in the family enterprises. She works hard and wields her authority with judge-ment and taste. 2 Here’s a more colloquial rendering: “She shops, but not for trivia, / She buys not for herself; / She fills with food the family car, / And stores it on the shelf.” 3 “She’s up and making lunches / While her family sleep and snore; / She leaves the maid a note: / ‘Be sure to scrub the kitchen floor!’ / She weighs the growth potential of / A weedy vacant lot. / She buys a field—and presto! / It’s a bustling shopping spot.”

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17 When it’s light she paints and fixes, Rolls up her sleeves for toil, But she watches her investments As she burns the midnight oil.

גרה בעוז מתניה ח ותאמץ זרעותיה

עמה כי־טוב סחרה ט נרהלא־יכבה בלילה

Chagrah be’oz matneha vat’ametz zero’oteha. Ta’amah ki tov sachrah, lo yichbeh balayla nerah.

19 She takes in hand the distaff, The spindle in her palms; She’s openhanded to the poor, And sends the beggar alms. 1

דיה שלחה בכישור י פיה תמכו פל�וכ פה פרשה לעני כ

וידיה שלחה לאביון

Yadeha shil’chah vakishor vechapeha tamchu falef. Kapah parsah le’ani veyadeha shil’chah la’evyon.

21 Carpets and covers she has made To keep her family warm. With clothing of linen and purple, Snow brings her no alarm.2

א־תירא לביתה משלג ל כי כל־ביתה לבש שנים

רבדים עשתה־לה מ שש וארגמן לבושה

Lo tira leveitah mishaleg, ki chol beitah levush shanim. Marvadim astah lah shesh ve’argaman levushah.

23 Her husband sits in council, His advice is carefully weighed; She makes linen clothes—a sash— And sells them to the trade. 3

ודע בשערים בעלה נ בשבתו עם־זקני־ארץ

דין עשתה ותמכר ס לכנעני וחגור נתנה

Noda bash’arim ba’lah beshivto im ziknei aretz. Sadin astah vatimkor vachagor natnah laKena’ani.

25 She clothes her household in the best, But hers is more exquisite wear: She’s clad in strength of spirit, The luster of her merit, And she views with calm assurance The promise of a morrow fair.

ז־והדר לבושה ע ותשחק ליום אחרון

Oz vehadar levushah vatischak leyom acharon.

1 “She carries out her duties / With a feminine mystique; / She’s generous to the beggar / And encourages the meek.” 2 “When snow blankets the ground, / Her family snuggle warm in bed: / With doubled quilts and coverlets, / Snow is no thing to dread!” 3 “Her husband sits in council / His advice is carefully weighed; she makes fashion accessories, / And sells them to the trade.” כנעני/Kena’ani/Canaanite probably refers to traders.

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26 Her speech is wise and kindly, Yet she keeps a watchful guard On what happens in her household, From the basement to the yard. And her lips will never twaste The bread of sloth or waste.1

יה פתחה בחכמה פ ותורת־חסד על־לשונה

ופיה הליכות ביתה צ ולחם עצלות לא תאכל

Piha pat’chah vechochmah, vetorat chesed al leshonah. Tzofiyah halichot beitah, Velechem atzlut lo tochel.

28 Her children give her nachas; Her man will her extol— “My dear, I’ve seen fine ladies, But you outdo them all!”

מו בניה ויאשרוה ק בעלה ויהללה

חיל בות בנות עשו ר ואת עלית על־כלנה

Kamu vaneha vay’ashruha ba’lah vay’halelah. “Rabot banot asu chayil, ve’at alit al kulanah.”

30 Is she pretty? Does it matter— For beauty’s charm is vain; While a lady of religion Wins praise over and again.

קר החן ש והבל היפי

אשה יראת־יהוה היא תתהלל

Sheker hachen vehevel hayofi; ishah yir’at Adonai, hi tit’halal.

31 Let her reap the satisfaction Of her triumphs and her labors, And let her praise be trumpeted To her admiring neighbors.

נו־לה ת מפרי ידיה

ויהללוה בשערים מעשיה

T’nu lah mipri yadeha vihaleluha vash’arim ma’aseha.

Kiddush is on page 83.

1 “There are women who spend daytime / Vegetating on the couch; / This lady’s no potato: / She’s a worker, not a slouch!”

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_________________________________ Washing Hands1 _________________________________ We bless you, Sovereign God, Ruler of endless lands Who made us holy with your rules And said, “Go wash your hands!”2


במצותיו קדשנו אשר אמן ידים נטילת על וצונו

Baruch ata Adonai Eloheinu melech ha’olam, asher kidshanu bemitzvotav vetzivanu al netilat yadayim. Amen

________________________________ Blessing for Bread ________________________________ Hold two complete loaves and say the blessing.

We bless you, Sovereign God, Ruler of this endless spread, Who brings out of the ground All of our food, especially bread.

יי אתה ברו� העולם מל� א�הינו אמן הארץ מן לחם המוציא

Baruch ata Adonai Eloheinu melech ha’olam, Hamotzi lechem min ha’aretz. Amen

1 Before the blessing for bread, our custom is to wash hands in this way: remove any rings, pour water from a vessel over each hand, and dry the hands while saying the blessing. Of course, customs differ from place to place. 2 For the recondite reason we wash hands before eating bread, see BT Berachot 52a and ArtScroll’s commen-tary, notes 35 ff.

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חרית ת ליום ש ב שMorning Service

Like the evening service, the morning service consists of the Shema and an amidah. The Shema has appropriate blessings before and after, and the amidah has one central blessing that speaks of the holiness of this day. Our call to prayer begins the Shema section. This is the heart of the morning service, but we prepare for it with two sections of prayer and song: Dawn Blessings, and Poems and Songs.

As we rise in the morning, ancient words of blessing help us consider our identity as human beings with a body to stretch and clothe, and as Jews with our own obligations and opportunities, history and literature.

We praise the Creator with selected psalms, devotional poetry that often speaks through the millennia to modern concerns, and with other quotations from our scriptures.

Some people come late and miss the entire morning service. This is understandable but regrettable, since our morning Shema and amidah are the heart of our prayer service.

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Morning Service 106 שחרית ליום שבת


Dawn Blessings ___________________________ How Fair ▪ מה־טבו ▪ Mah Tovu __________________________ Num 24:5 Jacob, how fair your dwellings are— O Israel—your communities.

בי� יעק בו אהל מה־ט למשכנת י� ישרא

“Mah tovu ohalecha Ya’akov, Mishkenotecha, Yisra’el.”

Ps 5:8 With your great kindness, I come to your house; I bow to your holy sanctuary in reverence to you.

רב חסד�ואני ב אבוא בית�

אשתחוה אל־היכל־קדש� ביראת�

“Va’ani berov chasdecha avo veitecha; eshtachaveh el heichal kodshecha beyir’atecha.”

Ps 26:8 God, I love your residence, the place where your glory dwells.

אהבתי מעון בית� יהוה ומקום משכן כבוד�

“Adonai, ahavti me’on beitecha, umekom mishkan kevodecha.”

Ps. 69:14 Sovereign, let my prayer be welcome when it comes; Sovereign, in kindness plentiful, answer me with salvation sure.1

ואני תפלתי־ל� יהוה עת רצון

א�הים ברב־חסד� ענני באמת ישע�

Va’ani tefilati lecha Adonai et ratzon; Elohim berov chasdecha, aneni be’emet yish’echa.

_________________________________ Blessing for Tallit ________________________________ We bless you, O Ruler, our God, who rules the world. You made us holy with your laws And told us to wrap ourselves in fringes.

יי ברו� אתה א�הינו מל� העולם

אשר קדשנו במצותיו וצונו להתעטף בציצת

Baruch ata Adonai Eloheinu melech ha’olam Asher kidshanu bemitzvotav vetzivanu lehit’atef batzitzit.

1 The Hebrew is rather elliptical; lit., “And as for me, my prayer to you, Sovereign, may it be at an acceptable time; Sovereign, in the abundance of your kindness, answer me in the truth of your salvation.”

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107 Dawn Blessings


_________________ Dawn Blessings ▪ ברכות השחר ▪ Bir’chot HaShachar ________________ We stand to thank God for a new day with these fifteen blessings; 1 for discussion of these blessings, see page 417.

When the leader leads each blessing, we respond “Amen.” 1 We bless you, Sovereign God, you rule both space and time:


Baruch atah Adonai Eloheinu melech ha’olam:

you taught the rooster

to tell day from night. אשר נתן לשכוי בינה

אמןלהבחין בין יום ובין לילה asher natan lasechvi vina lehavchin bein yom uvein layla.Amen

2 We bless you, Sovereign God, you rule both space and time:



you made me in your image. אמןשעשני בצלמו she’asani betzalmo. Amen 3 We bless you, Sovereign God, you rule both space and time:



you made me a Jew. אמןשעשני ישראל she’asani Yisra’el. Amen Girls and ladies say “bat chorin,” men and boys say “ben chorin”:




you made me a free person. אמןחורין -שעשני בן/בת she’asani ben/bat chorin. Amen 5 We bless you, Sovereign God, you rule both space and time:



you restore our sight. אמןפוקח עורים poke’ach ivrim. Amen

1 Originally, a person would say these blessings on waking up, opening the eyes, etc. Most are based on T. B. Berachot 60b, but 2, 3 and 4 are based on T. B. Menachot 43b. Traditional siddurim use the wording below so that men can thank God that they are bound by more mitzvot than gentiles (no mitzvot), servants (some mitz-vot) or women (nearly all mitzvot). 2 that you did not make me a non-Jewish person. אמןעשני גוי ש�א shelo asani goy. Amen

3 that you did not make me a servant. אמןש�א עשני עבד shelo asani ahved. Amen

4 for men that you did not make me a woman. אמןש�א עשני אשה shelo asani ishah. Amen

4 for women that you made me as you wished. אמןשעשני כרצונו she’asani kirtzono. Amen

The fourth blessing for women may be said either with a sigh of resignation or with confidence that God’s final creation and most successful design for a human was the woman.

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you clothe the naked. אמןמלביש ערומים malbish arumim. Amen 7 We bless you, Sovereign God, you rule both space and time:



you remove our limitations. אמןמתיר אסורים matir asurim. Amen 8 We bless you, Sovereign God, you rule both space and time:



you set us up when we’re bent over. אמןזוקף כפופים zokeif kefufim. Amen 9 We bless you, Sovereign God, you rule both space and time:



you stretch the earth over the water. אמן המים על הארץ רוקע roka ha’aretz al hamayim. Amen 10 We bless you, Sovereign God, you rule both space and time:



you make everything I need. אמן צרכי-כל לי שעשה she’asah li kol tzorki. Amen 11 We bless you, Sovereign God, you rule both space and time:



you guide each person’s steps. אמןגבר -המכין מצעדי hamechin mitz’adei gahver. Amen 12 We bless you, Sovereign God, you rule both space and time:



you brace Israel with courage. אמןאוזר ישראל בגבורה ozer Yisra’el bigvurah. Amen 13 We bless you, Sovereign God, you rule both space and time:



you crown Israel with splendor. אמןעוטר ישראל בתפארה oter Yisra’el betif’arah. Amen 14 We bless you, Sovereign God, you rule both space and time:



you give strength to the weary. אמןהנותן ליעף כח hanotein laya’ef ko’ach. Amen 15 We bless you, Sovereign God, you rule the world; you drive sleep from our eyes and slumber from our eyelids.

ברו� אתה יי העולםא�הינו מל�

המעביר שנה מעיני אמןותנומה מעפעפי

Baruch atah Adonai Eloheinu melech ha’olam, hama’avir sheinah me’einai utenumah me’af’apai. Amen

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109 Dawn Blessings


We are seated, and we pray for God’s help to keep us from trouble and temptation. May your wish be— ruling God, God of our ancestors— to make Torah our routine and bind us to your rules, not to bring us into the clutches of error

ויהי רצון מלפני� א�הינו יי

וא�הי אבותינו שתרגילנו בתורת�

ודבקנו במצותי� ואל תביאנו �א לידי חטא

Vihi ratzon milfanecha Adonai Eloheinu vElohei avoteinu shetargileinu beToratecha vedabkeinu bemitzvotecha. Ve’al tevi’einu lo lidei chet

or wrongdoing or sin or temptation or disdain.

ו�א לידי עברה ועון ו�א לידי נסיון ו�א לידי בזיון

velo lidei averah ve’avon velo lidei nisayon velo lidei vizayon.

Don’t give us over to the evil urge, but keep us far from a bad person and a bad companion.1 Bind us to our good impulse and good deeds, and make our nature bow to serve you.

בנו יצר הרע-ואל תשלט והרחיקנו מאדם רע

ומחבר רע ודבקנו ביצר הטוב

ובמעשים טובים יצרנו-וכוף את

ל�-להשתעבד

Ve’al tashlet banu yetzer harah vehar’chikeinu me’adam ra umechaver ra. Vedabkeinu beyetzer hatov uvema’asim tovim vechof et yitzreinu lehishtabed lach.

Grant this today and every day for grace, kindness and mercy in your eyes and the eyes of all who see us, and reward us with your good kindness.

יום-ותננו היום ובכל ◊ לחן לחסד ולרחמים

רואינו-ובעיני כל בעיני� חסדים טובים ותגמלנו

◊ Uteneinu hayom uvechol yom lechen lechesed ulerachamim be’einech uve’einei chol ro’einu vetigmeleinu chasadim tovim.

We bless you, God, who rewards2 with good kindness your people Israel.1

יי ברו� אתה גומל חסדים טובים

אמןלעמו ישראל

Baruch atah Adonai, gomeil chasadim tovim le’amo Yisra’el. Amen

1 What makes us do something bad? We ask God to keep us out of trouble and away from those evil influ-ences—bad places, bad people and bad impulses. We speak of our “yetzer tov” and “yetzer ra,” our good and evil impulse or inclination. The word “yetzer” is related to the Hebrew root for make, form or fashion (as you make a pot from clay). You might say the impulse is what makes us an instrument of good or evil. 2 The idea of “gomel” is familiar today. People and companies that sense their own good fortune talk of “giving back” to the community. In the same way this Hebrew word for “reward” and “repay” is part of the Hebrew idiom for charity—“Gemilut chasadim” or “doing acts of lovingkindness.” If you have the money, however hard you worked for it, you have an obligation to help others.

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שבת שחרית ליום Morning Service 110


_____________________ May Your Wish Be ▪ יהי רצון ▪ Yehi Ratzon _____________________ May your wish2 be— ruling God and God of my ancestors— to protect me today and every day from rude people and rude manners, from a bad person, a bad friend, a bad neighbor, a troublemaker, a ruinous enemy, a harsh judgement and a harsh judge— Jewish3 or not Jewish.

יהי רצון מלפני� א�הי יי

וא�הי אבותי שתצילנו היום ובכל יום מעזי פנים ומעזות פנים

מאדם רע ומחבר רע ומשכן רע ומפגע רע

ומשטן המשחית דין קשה מדין קשה ומבעל

בן ברית בין שהוא ובין שאינו בן ברית

Yehi ratzon milfanecha Adonai Elohai vElohei avotai shetatzilenu hayom uvechol yom me’azei fanim ume’azut panim, me’adam ra umechaver ra umishachen ra umipega ra umisatan hamashchit midin kasheh umiba’al din kasheh, bein shehu ven b’rit uvein she’eino ven b’rit.

A person should always fear Heaven in secret4 and in public, be grateful for the truth5 and speak truth deep inside and get up early to say this:

לעולם יהא אדם ירא שמים בסתר ובגלוי

ומודה על האמת ודובר אמת בלבבו

וישכם ויאמר

Le’olam yehei adam yerei shamayim beseter uvagalu’i umodeh al ha’emet vedover emet bilvavo vayashkem veyomar:

So does God have an obligation to reward us? Yes, our liturgy says repeatedly—not for our own merit, but be-cause of the good deeds of our ancestors. 1 You can read the last line two ways: God rewards us with God’s kindness, or God rewards us for our kindness. For some of us, both meanings are present. 2 These are the humble supplications of a person with little earthly power. We ask God to keep us from trouble-some people—thieves, false accusers, drunk drivers, credit cheats, and so on. 3 “Jewish” is literally “a child of the Covenant (or contract)” referring to the Jews’ contract with God outlined in the Shema. 4 “In secret” may refer to a time when saying Shema was illegal. 5 Why be thankful for the truth? Troublemakers distort the truth to get us in trouble though our conscience is clear. Let’s be grateful when truth clears us.

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111 Dawn Blessings


____________ Ruler of Every World ▪ רבון כל העולמים ▪ Ribon Kol Ha’olamim ___________ Ruler of every world!1 רבון כל העולמים Ribon kol ha’olamim! Dan 9:18 Not because of our merits do we submit our pleas to you, but because of your great mercies.

לא על־צדקתינו אנחנו מפילים תחנונינו לפני�

כי על־רחמי� הרבים

lo al tzidkoteinu anachnu mapilim tachanuneinu lefanecha, ki al rachamecha harabim.

What are we, what is our life, our devotion, our righteousness, our salvation, our strength or our power? What are we to say to you, ruling God and God of our ancestors—

מה אנחנו מה חיינו צדקנו-מה חסדנו מה

כחנו-ישענו מה-מה גבורתנו-מה

מה נאמר לפני� א�הינו יי

בותינווא�הי א

Mah anachnu, meh chayeinu, meh chasdenu, mah tzidkenu, mah yish’enu, mah kochenu, mah gevuratenu? Mah nomar lefanecha Adonai Eloheinu vElohei avoteinu ?

Aren’t all our heroes like nothing to you, famous people as if they never existed, learned people like the ignorant and wise people like fools?

הגבורים-ה�א כל כאין לפני�

כ�א היו ואנשי השם וחכמים כבלי מדע

ונבונים כבלי השכל

Halo kol hagiborim ke’ayin lefanecha, ve’anshei hashem kelo hayu, vachachamim kivli mada unevonim kivli haskel!

For all they achieved is chaos, their lives are worth nothing to you.

כי רוב מעשיהם תהו וימי חייהם הבל לפני�

Ki rov ma’aseihem tohu, vimei chayeihem hevel lefanecha,

Eccles 3:19 People are no better than beasts— it’s all useless.”

אין הבהמה מן האדם ומותר הבל הכל כי

umotar ha’adam min hab’hemah ayin, ki hakol havel.

1 This prayer was composed for Yom Kippur, when we all feel depressed. When the humble person sees the wonder of a new day, s/he feels unworthy and insignificant: as King Lear said to Edgar, “Unadulterated man is no more but such a poor, bare forked animal as thou art” (King Lear III.iv.109-111). Prayer—we often say the Hebrew root implies “self-judgement”—brings us both low and high, both to abject self-abhorrence (especially before breakfast) and triumphant joy.

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___________ But We Are Your People ▪ �אבל אנחנו עמ ▪ Aval Anachnu Amcha ___________ But1 we are your people, children of your contract, children of Abraham who loved you— you made a promise to him on Mount Moriah—

אבל אנחנו עמ� בני ברית�

בני אברהם אהב� שנשבעת לו בהר המריה

Aval anachnu amcha, benei veritecha, benei Avraham ohavcha shenishba’ta lo behar haMoriyah,

we are the seed of his dear Isaac who was tied on top of the altar, the people of your son Jacob, your first-born—

זרע יצחק יחידו שנעקד על גב המזבח

בכור� עדת יעקב בנ�

zera Yitzchak yechido shene’ekad al gav hamizbe’ach, adat Ya’akov bin’cha bechorecha

because of your love for him and the joy you took in him you called him “Israel” and “Jeshurun.”2

שמאהבת� שאהבת אותו ומשמחת� ששמחת בו

שמו -קראת את ישראל וישרון

sheme’ahavat’cha she’ahavta oto umisimchat’cha shesamachta bo kara’ta et shemo Yisra’el viYeshurun.

And so we are bound to thank you and praise you, to glorify, bless and sanctify you, and to give praise and thanks to your name.

פיכ� אנחנו חיביםל להודות ל� ולשבח�

ולפאר� ולבר� ולקדש ולתת שבח והודיה לשמ�

Lefichach anachnu chayavim lehodot lecha uleshabechacha, ulefa’er’cha ulevarech ulekadesh, velatet shevach vehodayah lishmecha.

1 We have wallowed in the depths of misery, and now it’s time to pull ourselves up from the mire by our spiritu-al bootstraps. We have inherited God’s promise and love. 2 Jacob became “Israel” in Genesis 35:10 after wrestling with the angel. “Jeshurun” is mentioned in Deuteron-omy 32:15: “Jeshurun grew fat and kicked.” The name comes from the Hebrew root for “straight” or “direct,” and we like to interpret this as a name for Israel when it is morally upright. However, the only time the name is used in the Torah is here, when Jeshurun is a fat ass—oops, a well-fed donkey—and since it has enough to eat, it has become rebellious. When Oliver Twist becomes refractory, Mr. Bumble explains why: “It’s not Madness … it’s Meat. … If you had kept the boy on gruel, ma’am, this would never have happened” (Oliver Twist, Chapter VII).

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113 Dawn Blessings


We are so lucky! How good is our lot, how fair our fortune, how delightful our heritage. We are so lucky that early and late, morning and evening we say twice a day:1

טוב חלקנו-אשרינו מה נעים גורלנו-ומה

ומה יפה ירושתנו שאנחנו אשרינו ◊

ומעריבים משכימים ובקר ערב

יום-בכל ואומרים פעמים

Ashreinu mah tov chelkenu umah na’im goralenu umah yafah yerushatenu. ◊ Ashreinu she’anachnu mashkimim uma’arivim erev vavoker ve’omrim pa’amayim bechol yom:

We join the prayer leader, saying the next two lines aloud. Deut. 6:4 Listen, descendants of Israel: The Ruler is our God; the Ruler is one.2



We say the next two lines in an undertone: Blessed is God’s name, the glory of whose reign lasts forever.3

ברו� שם כבוד מלכותו לעולם ועד


It was you4 back before the world was created, it was you since the world was created, it’s you in this world and it’s you in the World to Come.

הואאתה עד ש�א נברא העולם

אתה הוא משנברא העולם

אתה הוא בעולם הזה ואתה הוא לעולם הבא

Atah hu ad shelo nivrah ha’olam; atah hu mishenivra ha’olam atah hu ba’olam hazeh, ve’atah hu la’olam haba.

1 From the depths of despair, we return to the heights of joy; this is the spirit in which we say Shema. Birnbaum (Daily Prayer Book, p. 23) says that Babylonian authorities forbade our reciting Shema because they saw our declaration of God’s unity as a challenge to their beliefs. 2 The ע of עשמ and ד of דאח are large letters. Together, they form the Hebrew word עד, “witness”; with this declaration of God’s unity, we Jews bear witness to our faith. Another reason for the large letters is to avoid misreading שמא (perhaps) for עשמ and אחר (another) for דאח , which would replace our confident faith with agnostic uncertainty! Some say the large letters express hope for God’s universal acceptance in the four (ד) “corners” of the earth and among the seventy (ע) nations of the world (Genesis chapter X lists Noah’s seventy grandsons, so we’re all descendants of Gen X-ers). 3 This phrase is a response to hearing God’s name. In the Temple, the people would respond with this phrase when they heard the High Priest pronounce God’s name on Yom Kippur (Mishna Yoma, 3:9). 4 In this passage, we express the eternity of the God we described in Shema.

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Make your name holy through the martyrs,1 and make it holy throughout your world; and as you save us, raise and heighten our glory.2

שמ�-קדש את◊ על מקדישי שמ�

בעולמ� שמ�-וקדש את ובישועת�

תרים ותגביה קרננו

◊ Kadesh et shimcha al makdishei shemecha, vekadesh et shimcha be’olamecha, uvishu’at’cha tarim vetagbi’a karnenu.

We bless you, God, Blessed be God, blessed be God’s name!

יי ברו� אתה ברו� הוא וברו� שמו


who makes your name holy far and wide.3 אמן ברבים שמ�-מקדש את mekadesh et shimcha barabim. Amen

___________________________ It’s You ▪ אתה הוא ▪ Atah Hu ___________________________ It’s you, Ruler, our God, in heaven and earth, in the high reaches of the sky.4 Really, you are first and you are last, and aside from you there is no God.5

א�הינו יי אתה הוא בשמים ובארץ

ניםובשמי השמים העליו אמת אתה הוא ראשון

ואתה הוא אחרון ומבלעדי� אין א�הים

Atah hu Adonai Eloheinu bashamayim uva’aretz, uvishmei hashamayim ha’elyonim. Emet, atah hu rishon ve’atah hu acharon, umibal’adecha ein Elohim.

Gather those who hope in you from the four corners of the earth.6

קבץ קוי� מארבע כנפות הארץ

Kabetz kovecha me’arba kanfot ha’aretz.

They’ll see and know, all creatures that stir on the earth, that

יכירו וידעו באי עולם כי -כל

Yakiru veyed’u kol ba’ei olam ki

II Kings 19:15 you are God, you alone, for all the nations of the world;7 You made heaven and earth,

אתה־הוא הא�הים לבד� לכל ממלכות הארץ

אתה עשית את־השמים ואת־הארץ

atah hu haElohim levad’cha lechol mamlechot ha’aretz. Atah asita et hashamayim ve’et ha’aretz,

1 Martyrs are people who died “al kidush hashem,” to make God’s name holy. 2 Our “glory” is literally our “horn”—the weapon of the aggressive bull, and the “horn of plenty.” 3 “Among the many.” 4 “The heavens of the high heavens.” 5 Refers to Isaiah 44:6: “I am the first, and I am the last, and there is no God except for me.” 6 “The four corners of the earth” is figurative. 7 God is for all nations, not just the Jews—a sentiment echoed in Aleinu.

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the sea, and everything in them. And who of those you formed above or below can ask you, “What will you do?”

אשר בם-כל-הים ואת-את מעשה ידי�-ומי בכל

בעליונים או בתחתונים שיאמר ל� מה תעשה

et hayam ve’et kol asher bam, umi bechol ma’asei yadecha ba’elyonim o vatachtonim sheyomar lecha: “Mah ta’aseh?”

Heavenly source of life, be kind to us for the sake of your great name which was pronounced upon us, and fulfill for us, ruling God, what is written:

אבינו שבשמים עשה עמנו חסד

בעבור שמ� הגדול שנקרא עלינו

א�הינו יי לנו -םוקי מה שכתוב

Avinu shebashamayim, asei imanu chesed ba’avur shimcha hagadol shenikra aleinu, vekayem lanu, Adonai Eloheinu, mah shekatuv:

Zeph 3:20 “Then I will bring you and then I will gather you, to present you for fame and honor among all the peoples of the world, when I bring about your return before your own eyes,” says God.1

בעת ההיא אביא אתכם ובעת קבצי אתכם

כי־אתן אתכם לשם ולתהלה בכל עמי הארץ

בשובי את־שבותיכם יהוהלעיניכם אמר

“Ba’eit hahi avi et’chem uva’eit kabtzi et’chem, ki eten et’chem leshem velit’hilah bechol amei ha’aretz, beshuvi et shevuteichem le’eineichem,” amar Adonai.

1 This promise of salvation is the last verse of the Book of Zephaniah. And has it not come true (despite daily problems of reality) with the founding of the State of Israel?

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__________________________________Rabbinic Texts1 _________________________________ Avot deRabbi Natan, 4:5

Once, Raban Yochanan ben Zakkai2 was leaving Jerusalem; Rabbi Yehoshuah walked behind him as his student and saw the Temple ruined. Rabbi Yehoshuah said: “Alas for us! It’s ruined, the place where people atoned for Israel’s sins.”

פעם אחת היה זכאי-רבן יוחנן בן

יוצא מירושלים והיה רבי יהושע

הול� אחריו בית המקדש חרב-וראה את

אמר רבי יהושע אוי לנו על זה שהוא חרב

קום שמכפרים בו מ עונותיהם של ישראל

Pa’am achat hayah Raban Yochanan ben Zakkai yotzeh miY’rushalayim, vehaya Rabi Yehoshuah holech acharav, vera’ah et Beit Hamikdash charev. Amar Rabi Yehoshuah: “Oy lanu al zeh, shehu charev, makom shemechaprim bo avonoteihem shel Yisra’el!”

Raban Yochanan said to him, “Child, don’t get upset. We have another atonement, as good as this. What is it? Acts of kindness, As it’s said:

אמר לו רבן יוחנן אל ירע ל�בני

יש לנו כפרה אחרת שהיא כמותה

ואיזו? גמילות חסדים שנאמר

Amar lo Raban Yochanan: “Beni, al yera lecha. Yesh lanu kaparah acheret, shehi kemotah. Ve’ezo? Gemilut chasadim, Shene’emar:

Hosea 6:6 ‘I want kindness, not sacrifice!’” כי חסד חפצתי ולא־זבח ‘Ki chesed chafatzti velo zavach!’”

1 As part of our morning prayer, we study texts. Many siddurim include source material on the sacrificial sys-tem, from the Torah, Talmud and Mishnah. We follow the lead of Sim Shalom with texts on lovingkindness and other suitable topics. Study ends the section of dawn blessings. 2 We credit Yochanan ben Zakkai with saving Judaism after the destruction of the Temple. He escaped from the siege of Jerusalem, faced the Roman general Vespasian, and secured permission to found an academy in Yavneh. He founded Rabbinic Judaism.

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__________________________________ Babylonian Talmud, Sukkah, 49b __________________________________ Rabbi Elazar said, “What does this quotation mean:

אמר רבי אלעזר מאי דכתיב

Amar Rabi Elazar, “Mai dichtiv,

Micah 6:8 ‘Humanity, you know what’s right1 and what God wants of you: only to act justly, to act with lovingkindness, and to be modest about doing right.’2

הגיד ל� אדם מה־טוב ומה־יהוה דורש ממ�

כי אם־עשות משפט ואהבת חסד

והצנע לכת עם־א�הי�

‘Higid lecha, Adam, mah tov, umah Adonai doresh mim’cha: ki im asot mishpat ve’ahavat chesed, vehatzne’ah lechet im Elohecha.’”?

‘To act justly,’ משפטעשות ‘Asot mishpat,’ this refers to the legal system. זה הדין zeh hadin. ‘Lovingkindness,’ ואהבת חסד ‘Ve’ahavat chesed,’ this refers to performing acts of kindness. זו גמילות חסדים zo gemilut chasadim. ‘To be modest about doing right,’ �והצנע לכת עם־א�הי ‘Vehatzne’ah lechet im Elohecha,’ this means taking out the dead for burial and bringing the bride to the wedding canopy with all that she needs.”

זו הוצאת המת והכנסת כלה לחופה

zo hotza’at hamet vehachnasat kalah lechupah.”

Rabbi Elazar said, אמר רבי אלעזר Amar Rabi Elazar, “A person who gives charity is a great person, more than one who brings all the sacrifices, as we are told:

גדול העושה צדקה הקרבנות-יותר מכל שנאמר

“Gadol ha’oseh tzedakah yoter mikol hakorbanot, shene’emar,

Prov 21:3 ‘Acting with charity and justice is what God chooses above sacrifices.’”

עשה צדקה ומשפט נבחר ליהוה מזבח

‘Asoh tzedakah umishpat nivchar lAdonai mizavach.’”

And Rabbi Elazar said, ואמר רבי אלעזר Ve’amar Rabi Elazar, “Charity doesn’t pay— except according to the kindness of the act, as we are told:

אין צדקה משתלמת אלא לפי חסד שבה

שנאמר

“Ein tzedakah mishtalemet elah lefi chesed shebah, shene’emar:

Hosea 10:12 ‘Sow for yourselves in charity, and reap according to kindness.’”

זרעו לכם לצדקה קצרו לפי־חסד

‘Zir’u lachem litzdakah; kitzru lefi chesed.’”

1 “It has been told you, O earthling, what is good.” 2 “And to walk humbly with your God”; when you are “walking with God,” you are doing the right thing. But don’t be self-righteous; be modest!

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Our Rabbis taught: תנו רבנן Tanu Rabanan: “In three ways is the performance of kindness greater than charity.

בש�שה דברים גדולה גמילות חסדים

יותר מן הצדקה

“Bishloshah devarim gedolah gemilut chasadim yoter min hatzedakah.

Charity is giving your money, but kindness is giving yourself or your money.

צדקה בממונו גמילות חסדים

ין בממונו בין בגופו ב

Tzedakah bemamono, gemilut chasadim bein begufo, bein bemamono.

Charity is giving to the poor, but kindness can be given to either poor or rich.

צדקה לעניים גמילות חסדים

בין לעניים בין לעשירים

Tzedakah la’oniyim; gemilut chasadim bein la’oniyim, bein la’ashirim.

Charity is for the living, but kindness is for both the living and the dead.”

צדקה לחיים גמילות חסדים

בין לחיים בין למתים

Tzedakah lachayim; gemilut chasadim bein lachayim, bein lametim.”

__________________________________ Babylonian Talmud, Sukkah, 49b __________________________________ Rabbi Elazar said, אמר רבי אלעזר Amar Rabi Elazar: “Anyone who acts with charity and justice is like one who has filled the entire world with kindness, as we are told:

העושה צדקה ומשפט-כל כאילו מילא

העולם כולו חסד-כל שנאמר

“Kol ha’oseh tzedakah umishpat ke’ilu mileh kol ha’olam kulo chesed, shene’emar:

Ps 33:5 ‘When one loves charity and justice, God’s kindness has filled the earth.’

אהב צדקה ומשפט רץחסד יהוה מלאה הא

‘Ohev tzedakah umishpat chesed Adonai malah ha’aretz.’”

Rabbi Elazar said, “What does this quotation mean:

אמר רבי אלעזר מאי דכתיב

Amar Rabi Elazar, “Mai dichtiv:

Prov 31:26 ‘She opens her lips with wisdom, the Torah of kindness is on her tongue.’

פיה פתחה בחכמה ותורת־חסד על־לשונה

‘Piha pat’chah vechochmah, vetorat chesed al leshonah’?

So, is there a Torah of kindness וכי יש תורה של חסד Vechi yesh Torah shel chesed and another Torah without kindness? No! There’s only one Torah!

ויש תורה שאינה של חסד

veyesh Torah she’einah shel chesed?

Following Torah for its own sake, this is the Torah of kindness; following Torah for some other motive,

אלה תורה לשמה זו היא תורה של חסד

ש�א לשמה

Elah Torah lishmah, zo hi Torat chesed, shelo lishmah,

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this is the Torah without kindness!” חסדזו היא תורה שאינה של zo hi Torah she’einah shel chesed!” And some say, “Torah for the sake of learning, this is the Torah of kindness; Torah for some other motive than learning,

איכא דאמרי תורה ללמדה

זו היא תורה של חסד ש�א ללמדה

Ikah de’amrei, “Torah lelamdah, zo hi Torah shel chesed; shelo lelamdah,

this is Torah without kindness!” זו היא תורה שאינה של חסד zo hi Torah she’einah shel chesed.”

______________________________________ Sifre Deuteronomy, Ekev ______________________________________ Deut 11:22 “To follow all God’s ways.” יו ”,Lalechet bechol derachav“ ללכת בכל־דרכThese are the ways of the Holy One, whom we bless, as we are told:

אילו דרכי הקדוש ברו� הוא

שנאמר

eilu dar’chei haKadosh Baruch Hu, shene’emar:

Ex 34:6-7 “God, God, is a God both merciful and gracious, patient, and great in kindness and truth, ensuring mercy for thousands of generations, tolerating sin, transgression and wrong, and cleansing people of their guilt …”

ה ׀ היהו יהול וחנון רחום א

ר� ים א סד אפ ת ורב־ח ואמים חסד רנצ לאלפ

א שע עון נש וחטאה ופ ונקה

Adonai, Adonai, El rachum vechanun erech apayim, verav chesed ve’emet notzer chesed la’alafim noseh avon vafesha vechata’ah venakeh.

Just as God, who is everywhere, is called “merciful and gracious.”

מה המקום נקרא רחום וחנון

Mah haMakom nikrah rachum vechanun,

so should you be merciful and gracious. אף אתה הוי רחום וחנון af atah hevei rachum vechanun. Just as the Holy One, whom we bless, is called “righteous,” as we are told:

מה הקדוש ברו� הוא נקרא צדיק

שנאמר

Mah haKadosh Baruch Hu nikrah tzadik, shene’emar:

Ps: 145:17 “Righteous is God in all God’s ways” צדיק יהוה בכל־דרכיו ‘Tzadik Adonai bechol derachav,’ so should you be righteous. אף אתה הוי צדיק af atah hevei tzadik. The Holy One, whom we bless, is called “kind,” as we are told:

הקדוש ברו� הוא נקרא חסיד

שנאמר

HaKadosh Baruch Hu nikrah chasid, shene’emar:

Ps. 145:17 “And kind in all God’s works” וחסיד בכל־מעשיו ‘Vechasid bechol ma’asav,’ so should you be kind. אף אתה הוי חסיד af atah hevei chasid.

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___________________________________ Babylonian Talmud, Sotah, 14a ___________________________________ Rabbi Chamah said, quoting Rabbi Chaninah: “What does this quotation mean:

אמר רבי חמא ברבי חנינא מאי דכתיב

Amar Rabi Chamah beRabi Chaninah, “Mai dichtiv,

Deut 13:5 ‘After your ruling God shall you walk.’ י יהוה א�היכם תלכו ’.Acharei Adonai Eloheichem telechu‘ אחרReally, is it possible for a human being to ‘walk after’ the divine presence?

וכי אפשר לו לאדם לה�� אחר שכינה

Vechi efshar lo le’adam lahaloch achar Shechinah?

Surely, it means to conduct oneself in accordance with the character traits of the Holy One, whom we bless.

אלא לה�� אחר מדותיו

של הקדוש ברו� הוא

Elah lahaloch achar midotav shel haKadosh Baruch Hu.

Just as God clothes the naked, so should you clothe the naked.

מה הוא מלביש ערמים אף אתה הלבש ערמים

Mah hu malbish arumim, af atah halbesh arumim.

The Holy One, whom we bless, visited the sick; so should you visit the sick.

הקדוש ברו� הוא בקר חולים

אף אתה בקר חולים

HaKadosh Baruch Hu biker cholim; af atah baker cholim.

The Holy One, whom we bless, comforted the mourners; so should you comfort mourners.

הקדוש ברו� הוא נחם אבלים

אף אתה נחם אבלים

HaKadosh Baruch Hu nichem avelim; af atah nachem avelim.

The Holy One, whom we bless, buried the dead; so should you bury the dead.

הקדוש ברו� הוא קבר מתים

אף אתה קבור מתים

HaKadosh Baruch Hu kavar metim; af atah kevor metim.”

Rav Simlai explained: דרש רב שמלאי Darash Rav Simla’i: “As for Torah— its beginning is a kind deed, and its end is a kind deed.

תורה תחילתה גמילות חסדים וסופה גמילות חסדים

“Torah, techilatah gemilut chasadim, vesofah gemilut chasadim.

Its beginning is a kind deed, as is written:

תחילתה גמילות חסדים דכתיב

Techilatah gemilut chasadim, dichtiv:

Genesis 3:21 ‘Ruling God made the man and his wife garments of skin, and clothed them.’

ים ה א�ה ויעש יהום ולאשתו לאד

םכתנות ע ור וילבש

‘Vaya’as Adonai Elohim le’Adam ule’ishto kotnot or, vayalbishem.”

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And its end is a kind deed, as is written:

חסדים וסופה גמילות דכתיב

Vesofah gemilut chasadim, dichtiv:

Deut 34:6 ‘God buried Moses in the valley, in the land of Moab.’”1

ר אתו בגי ויקבב בארץ מוא

‘Vayikbor oto vagai, be’eretz Mo’av.

________________________________ Interpreting Torah2 ________________________________ Rabbi Ishmael says: By thirteen types of inferences the Torah may be explained:

רבי ישמעאל אומר בשלש עשרה מדות

התורה נדרשת

Rabi Yishma’el omer: bishlosh esreh midot haTorah nidreshet.

1 From an easy case to a strict case, and vice versa. מקל וחמר Mikal vachomer. 2 From a similar phrase in two places. ומגזרה שוה Umigzerah shavah. 3 From a general principle derived from a single text and from a general principle derived from two related texts.

מבנין אב מכתוב אחד

ומבנין אב משני כתובים

Mibinyan av mikatuv echad, umibinyan av mishnei ketuvim.

4 From an ostensibly general rule restricted to specific cases.

.Miklal ufrat מכלל ופרט

5 And from an ostensibly specific case expanded to a general rule.

.Umiprat uchelal ומפרט וכלל

6 A general principle followed by specifics and then another general principle:3 you can only rule that it applies to the specific cases.

כלל ופרט וכלל

אי אתה דן אלה כעין הפרט

Klal ufrat uchlal— ee ata dan elah ke’ein haprat.

7 From a general rule that needs a specific case to explain it and from a specific case that needs a general rule to explain it.

מכלל שהוא צרי� לפרט

ומפרט שהוא צרי� לכלל

Miklal shehu tzarich lifrat umiprat shehu tzarich lichlal.

1 Jewish texts I have seen omit the sheva under the yod in בגי, but it’s in the Westminster Leningrad Codex. 2 The thirteen principles of scriptural interpretation are from Sifra, a work that explains Leviticus, and they give insight into the exegetical methods of our sages. 3 Leviticus 14:9 gives an example of this principle.

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8 Anything that was included in a general rule but was taken out of that rule to demonstrate something, it does not refer only to itself, but to make a point about the general rule.1

כל דבר שהיה ללבכ

ויצא מן הכלל ללמד

�א ללמד על עצמו יצא אלא ללמד

על הכלל כלו יצא

Kol davar shehaya bichlal veyatza min haklal lelamed, lo lelamed al atzmo yatza, elah lelamed al haklal kulo yatza.

9 Anything that was included in a general rule כל דבר שהיה בכלל Kol davar shehu bichlal but was used for a specific case ויצא לטעון טוען אחד veyatza lit’on to’an echad similar to the general rule, it was used to make the rule more lenient, not more stringent.

שהוא כענינו יצא להקל

ו�א להחמיר

shehu che’inyano, yatza lehakel, velo lehachamir.

10 Anything that was included in a general rule but was used for a specific case that is different, not like the general rule, it was used to make the rule more lenient and more stringent.

כל דבר שהיה בכלל ויצא

לטעון טען אחר ש�א כענינו

יצא להקל ולהחמיר

Kol davar shehu bichlal veyatza lit’on to’an acher shehu che’inyano, yatza lehakel, ulehachamir.

11 Anything that was included in a general rule כל דבר שהיה בכלל Kol davar shehayah bichlal but was taken out to be considered as a new topic, you can’t put it back into the general rule until holy scripture puts it back into its general rule, explicitly.

ויצא לדון בדבר החדש

אי אתה יכול להחזירו לכללו

עד שיחזירנו הכתוב לכללו בפרוש

veyatza lidon badavar hechadash, ee atah yachol lehachaziro lich’lalo, ad sheyachazirenu hakatuv lich’lalo beferush.

1 “Any thing that was in a general rule and came out of the general rule (i.e., was used by itself) to teach (i.e., to make a point), not to teach about itself did it come out (i.e., it was not taken by itself only to make a point about itself), but to teach about the whole general rule did it come out (i.e., it was taken in order to make a point that applies to the general rule).”

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12 A topic explained by its context, and a topic explained by what follows.

דבר הלמד מענינו ודבר הלמד מסופו

Davar halamed me’inyano, vedavar halamed misofo.

13 And in the same way, two scriptural passages וכן שני כתובים Vechen, shnei chetuvim that contradict each other— their meaning is unclear until there is a third passage that reconciles them.

המכחישים זה את זה עד שיבוא

הכתוב השלישי ויכריע ביניהם

hamach’chishim zeh et zeh— ad sheyavo hakatuv hashlishi veyachri’a beineihem.

Choose one of the following two passages.

________________________ May This Be ▪ יהי רצון ▪ Yehi Ratzon _______________________ May this be what you want, ruling God and God of our ancestors:

יהי רצון מלפני�◊ א�הינו יי

וא�הי אבותינו

◊ Yehi ratzon milfanecha Adonai Eloheinu vElohei avoteinu ,

to grant our rights in your Torah, that we may join the students of Aaron the High Priest, who loved peace and sought peace, loved all creatures and brought them to the Torah.

שתתן חלקנו בתורת� ונהיה מתלמידיו של אהרן הכהן

אוהב שלום ורודף שלום אוהב את הבריות

מקרבן לתורה ו

shetiten chelkenu beToratecha, venih’yeh mitalmidav shel Aharon hakohen, ohev shalom verodef shalom, ohev et habriyot umekorvan laTorah.

________________________ May This Be ▪ יהי רצון ▪ Yehi Ratzon _______________________ May this be what you want, ruling God and God of our ancestors: that the Temple be rebuilt soon, in our days,

יהי רצון מלפני�◊ ינוא�ה יי

וא�הי אבותינו שיבנה בית המקדש

במהרה בימינו

◊ Yehi ratzon milfanecha Adonai Eloheinu vElohei avoteinu , sheyibaneh beit hamikdash bimherah veyameinu


ותן חלקנו בתורת� ושם נעבד� ביראה


Mal 3:4 as in days of old and years long past. כימי עולם וכשנים קדמוניות kimei olam ucheshanim kadmoniyot.

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________________ Teacher’s Kaddish ▪ קדיש דרבנן ▪ Kadish DeRabanan ________________ Mourners and those observing Yahrzeit rise to recite this Kaddish; the congregation responds.

Let it be great, let it be holy, God’s great name—(Amen)















וישתבח תבר�י ויתרומם ויתפאר ויתהדר ויתנשא ויתהלל ויתעלה









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For Israel and the teachers1 for the students and for all their students and for all those who engage in Torah study here and everywhere— may you and they have great peace grace, kindness and mercy, long life and ample portions and redemption before our creator in heaven. Now you say, “Amen.”

רבנן ועל ישראל על תלמידיהון ועל תלמידיהון תלמידי-כל ועל מאן-כל ועל

באוריתא דעסקין הדין באתרא די

ואתר אתר-בכל ודי רבא שלמא ולכון להון יהא ורחמין וחסדא חנא אריכין וחיין

ופורקנא רויחא ומזונא בשמיא די אבוהון קדם מן


Al Yisra’el ve’al rabanan ve’al talmideihon ve’al kol talmidei talmideihon ve’al kol man de’askin be’Oraytah di ve’atra hadein vedi vechol atar ve’atar yehei lehon ulechon shelamah rabah chinah vechisdah verachamin vechayin arichin umezonah revichah ufurkanah min kodam avuhon di vishmayah ve’imru “Amen.” Amen

May there be great peace from heaven—and good life— for us and the entire Jewish community. Now you say, “Amen.”

רבא שלמא יהא טובים וחיים שמיא מן


Yehei shelamah rabah min shemayah—vechayim tovim— aleinu ve’al kol Yisra’el, ve’imru, “Amen.” Amen

Take three steps back; bow left on “oseh shalom,” right on “hu berachamav ya’aseh,” forward on “aleinu.” Making peace in heaven above, may God mercifully bring peace to us and to all Israel, and to all who live on earth. Now you say, “Amen.” 2

במרומיו שלום עשה שלום יעשה ברחמיו הוא



Oseh shalom bimromav hu berachamav ya’aseh shalom aleinu ve’al kol Yisra’el, ve’al kol yoshvei tevel ve’imru, “Amen.” Amen

1 The spirit of this Kaddish is to pray for the teachers and the students, those who transmit our tradition, recog-nizing that our people are scattered over the face of the earth—“here and everywhere.” Teachers will heartily approve of the practical phrase “mezonah revichah”—“ample portions (of food)”— for the rewards of teaching are notoriously spiritual! 2 This part is in Hebrew. We ask God’s blessing of peace for the congregation and the whole Jewish community. Some congregations add the shaded line to pray for all of humanity.

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___________________________________ Daily Psalms __________________________________ We say Psalm 92 for Shabbat; Psalm 104 on Rosh Chodesh;

Psalm 27 from Rosh Chodesh Elul through Hoshanah Rabbah; and Psalm 30.

Psalm 92 Today is the holy rest-day, on which the Levites would recite this psalm in the Temple:

היום יום שבת קדש שבו היו הלוים אומרים

בבית המקדש

Hayom yom Shabbat kodesh, shebo hayu haLevi’im omrim beVeit haMikdash.

1 A psalm, a song for Shabbat:1 מזמ�ר שיר לי�ם השבת Mizmor shir leyom haShabbat: 2 O God, to you our thanks are due, To sing on high your praise,




יד בבקר חסד� להג ואמונת� בליל�ת






כי שמחתני יהוה בפעל� במעשי ידי� ארנן















1 This is the only psalm that’s associated with a day, and our tradition understands this association surprisingly. This psalm is “for the day of Shabbat / ליום השבת / leyom haShabbat”: When a psalm is “for David / לדוד / le-David,” we assume David wrote it. So our tradition holds that Shabbat itself wrote this psalm! 2 Midrash on Psalm 81 explains that the seven-stringed harp was for our time, an eighth string would be added for Messianic times, and in the perfect time to come, there would be 10 strings.

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127 Dawn Blessings



כי הנה איבי� יהוה כי־הנה איבי� יאבדו יתפרדו כל־פעלי און










צדיק כתמר יפרח כארז בלבנ�ן ישגה









להגיד כי־ישר יהוה צורי ולא־ עולתה ב�


1 This elliptical verse of four words is the center of the psalm. If you skip the first verse, “A psalm, a song for Shabbat,” there are seven verses and 52 words before this short verse, and the same number after. These four words—You … Height … Forever … God—perhaps help the mind light on the immanent and the transcendent, the immediate (You) and the remote (the essence of height, the farthest reaches of time, and that which is di-vine), and intuitively apprehend their connection. Shabbat is the time for such contemplation. For these insights I am indebted to Benjamin Segal, the Detroit Conservative community’s Scholar-in-Residence in October, 1999. 2 “And my horn will rise like the Ox when I am doused with flowing oil, and my eyes will see those who were stalking me, when they come to do me harm.” 3 “Listen, O my ears.” The poet tells himself something he’s willing to listen to, a favorite saying. 4 “Cedars of the North”: The Hebrew says cedars of Lebanon—to the north of Israel. 5 “In other words,” or “to say”: some would understand that the righteous, who stay fresh and green despite their age, declare the praise of God. I take it as a summary of the poet’s favorite saying, but of course both meanings can be in the poem.

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____________________________________________ Psalm 104 ____________________________________________ On Rosh Chodesh, we add this psalm.

1 My soul, bless God! How great, my ruling God, you are, Fame and glory are your veil,

ברכי נפשי את־יהוה יהוה א�הי גדלת מאד

הוד והדר לבשת

Bar’chi nafshi et Adonai! Adonai Elohai gadalta me’od; Hod vehadar lavashta.

2 Wrapped as in a cloak of light, Spreading heaven like a sail,

מה עטה־אור כשל נוטה שמים כיריעה

Oteh or kasalmah; Noteh shamayim kay’riyah.

3 You roof with rain its upper heights, The misty clouds you ride, Walk the wind far and wide.

המקרה במים עליותיו השם־עבים רכובו

המהל� על־כנפי־רוח

Hamkareh vamayim aliyotav, Hasam avim rechuvo, Hamhalech al kanfei ruach.

4 Of winds you make your messengers, Ministers of blazing fire.

עשה מלאכיו רוחות משרתיו אש �הט

Oseh mal’achav ruchot, Meshartav esh lohet.

5 Fixing firmly in its place The Earth, lest it should ever slip.1

יסד־ארץ על־מכוניה בל־תמוט עולם ועד

Yasad eretz al mechoneha, Bal timot olam va’ed.

6 The Deep once clothed it like a cloak, Seas surged over each mountain tip.

תהום כלבוש כסיתו על־הרים יעמדו־מים

Tehom kalvush kisito, Al harim ya’amdu mayim.

7 From your rebuke they fled in fear, Hurried from your stern command,2

מן־גערת� ינוסון מן־קול רעמ� יחפזון

Min ga’arat’cha yenusun, Min kol ra’amcha yechafezun.

8 Climbed hills, and into valleys poured To where you ordered them to stand.3

יעלו הרים ירדו בקעות אל־מקום זה יסדת להם

Ya’alu harim yerdu veka’ot El mekom zeh yasadta lahem.

9 You fixed a border they can’t pass, Lest they return to drown the land.

גבול־שמת בל־יעברון בל־ישובון לכסות הארץ

Gevul samta bal ya’avorun; Bal yeshuvun lechasot ha’aretz.

10 You send springs to join the brooks; Among the hills they make their way,

המשלח מעינים בנחלים בין הרים יהלכון

Hamshale’ach mayanim banchalim, Bein harim yehalechun.

11 With water for the woodland beasts, Wild asses’ thirst the streams allay.

ישקו כל־חיתו שדי ישברו פראים צמאם

Yashku kol chayto saday; Yishberu fera’im tzema’am.

12 Here live the birds that wing the sky; They offer song among the leaves.

עליהם עוף־השמים ישכון מבין עפאים יתנו־קול

Aleihem off hashamayim yishkon; Mibein ofayim yitnu kol.

1 “Lest it stir forever and ever.” 2 “Stern command” is literally “raised voice.” 3 “To this place you founded for them.”

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13 With rising mist you bathe the hills: Fruit of your work the wide Earth fills.1

משקה הרים מעליותיו מפרי מעשי� תשבע הארץ

Mashke harim me’aliyotav; Mipri ma’asecha tisba ha’aretz.

14 You pasture the cattle, Grow crops for our toil— We bring food from the soil

מצמיח חציר לבהמה ועשב לעבדת האדם

להוציא לחם מן־הארץ

Matzmi’ach chatzir lab’hemah; Ve’esev la’avodat ha’adam, Lehotzi lechem min ha’aretz.

15 And wine to bring mirth, A rich glow to our cheeks,2 A feast for the heart.

ויין ישמח לבב־אנוש להצהיל פנים משמן

ולחם לבב־אנוש יסעד

Veyayin yesamach levav enosh lehatzhil panim mishamen, velechem levav enosh yis’ad.

16 Trees drink their fill—in Lebanon The cedars God planted in loam—

ישבעו עצי יהוה ארזי לבנון אשר נטע

Yisbe’u atzei Adonai, arzei Levanon asher nata,

17 Where fluttering birds nest, and the stork In shady cypress makes her home.

ר־שם צפרים יקננו אש חסידה ברושים ביתה

asher sham tziporim yekanenu, chasidah beroshim beitah.

18 Goats leap upon the mountain crest; Low boulders are the badgers’ rest.3

הרים הגבהים ליעלים סלעים מחסה לשפנים

Harim hag’vohim lay’elim, sela’im machseh lashfanim.

19 God made the moon for festive times,4 The sun has learned its evening home.5

עשה ירח למועדים שמש ידע מבואו

Asah yare’ach lemo’adim, shemesh yadah mevo’o.

20 You bring the dark; now it is night: When forest creatures wake and roam,

תשת־חש� ויהי לילה בו־תרמש כל־חיתו־יער

Tashet choshech vihi layla, bo tirmos kol chayto ya’ar,

21 Young lions roaring for their prey, Asking God their food to grant.

רים שאגים לטרף הכפי ולבקש מאל אכלם

Hakfirim sho’agim lataref ulevakesh me’El ochlam.

22 At sunrise, they are gathered in, Sent into their dens to lie.

תזרח השמש יאספון ואל־מעונתם ירבצון

Tizrach hashemesh ye’asefun ve’el me’onotam yirbatzun.

1 “From the fruit of your deeds the land/Earth is satiated.” 2 “To make our faces shine with oil”; oil may be a symbol for rich produce, or it may simply mean that we get a good crop of oil and use it to make our faces shiny. Richard Henry Dana in Two Years Before the Mast met Russian sailors whose faces gleamed from the grease in their diet. 3 “The high hills are for the mountain goats; rocks are shelter for the badgers.” 4 “God made the moon for the seasons (or festivals).” The Jewish calendar of festivals is a lunar calendar. God made sun and moon למועדים ולימים ושנים / lemo’adim uleyamim veshanim / “for seasons and for days and for years” (Gen. 1:14). If you reckon that the sun marks the years and both sun and moon mark the days, then it’s for the moon to mark the מועדים , the festival times, which fall at specific places in the month. 5 “The sun has learned the place where it sets.”

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23 Then people go about their work To labor until night draws nigh.

יצא אדם לפעלו ולעבדתו עדי־ערב

Yetze adam lefo’olo vela’avodato adei arev.

24 How many are your works, O God— In wisdom you made every one. Your creatures1 fill the world.

מה־רבו מעשי� יהוה כלם בחכמה עשית מלאה הארץ קנינ�

Mah rabu ma’asecha Adonai— kulam bechochmah asita, mal’ah ha’aretz kinyanecha.

25 Look at the vast and spacious sea, Teeming with life immeasurable,2 Small and great together swirled.3

זה הים גדול ורחב ידים שם־רמש ואין מספר

חיות קטנות עם־גדלות

Zeh hayam gadol ur’chav yadayim, sham remesh ve’ein mispar, chayot ketanot im gedolot.

26 There go the ships, here’s Leviathan God’s creature made for play at sea.

שם אניות יהלכון לויתן זה־יצרת לשחק־בו

Sham oniyot yehalechun, Livyatan zeh yatzarta lesachek bo.

27 All of them depend on you To grant them food as necessary.4

כלם אלי� ישברון לתת אכלם בעתו

Kulam elecha yesaberun latet ochlam be’ito.

28 You give them food, they gather it; You open your hand, they fill their need.

תתן להם ילקטון תפתח יד� ישבעון טוב

Titen lahem yilkotun tiftach yadcha yisbe’un tov.

29 If you hide your face, they suffer dread. If you gather their spirit, they are dead and return to their dust.

תסתיר פני� יבהלון תסף רוחם יגועון

ואל־עפרם ישובון

Tastir panecha yibahelun tosef rucham yigva’un ve’el afaram yeshuvun.

30 When you send your spirit, they are created, and you renew the face of the earth.

תשלח רוח� יבראון ותחדש פני אדמה

Teshalach ruchacha yibare’un utechadesh penei adamah.

31 Let God’s glory last forever; Let God delight in God’s works—

יהי כבוד יהוה לעולם ישמח יהוה במעשיו

Yehi chevod Adonai le’olam yismach Adonai bema’asav.

32 Whose glance makes the earth shiver, Whose touch makes mountains smoke.

המביט לארץ ותרעד יגע בהרים ויעשנו

Hamabit la’aretz vatir’ad yiga beharim veye’eshanu.

33 I will sing to God while I live I will make music to my God while I last.

אשירה ליהוה בחיי אזמרה לא�הי בעודי

Ashirah lAdonai bechayay azamrah lElohai be’odi.

1 “Your creatures (or possessions)” is from the word for “own” or “buy.” Earth is filled with God’s possessions; having made it all, God owns it all. 2 “There are teeming things, and there is no number (or counting).” 3 “Living things small with great.” The sea contains creatures both tiny and huge. 4 “To give them food at its proper time.”

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131 Dawn Blessings


34 Let my voice be sweet to God; I will take delight in God.

יערב עליו שיחי אנכי אשמח ביהוה

Ye’erav alav sichi anochi esmach bAdonai.

35 Let sins pass from the earth and the wicked be no more. My soul, give blessing to God— Halleluyah!

יתמו חטאים מן־הארץ ורשעים עוד אינם

ברכי נפשי את־יהוה הללו־יה

Yitamu chata’im min ha’aretz uresha’im od einam. Bar’chi nafshi et Adonai Haleluyah.

_____________________________________________ Psalm 27 _____________________________________________ From the beginning of Elul through Hoshanah Rabbah, we add Psalm 27.

1 A psalm of David: God lights my way and saves me from alarm. God is my life-force. Who can do me harm?

לדוד רי וישעי ממי איראויהוה א

ז־חיי ממי אפחדויהוה מע

LeDavid Adonai ori veyish’i, mimi irah? Adonai ma’oz chayai, mimi efchad?

2 When evil people came my flesh to eat, My irksome foes slipped, fell down at my feet.1

בקרב עלי מרעים לאכל את־בשרי

צרי ואיבי לי המה כשלו ונפלו

Bikrov alai mere’im le’echol et besari tzarai ve’oy’vai li hemah kashlu venafalu.

3 Let armies camp! my heart will not take fright. Let war come; still I know that this is right.

אם־תחנה עלי מחנה לא־יירא לבי

אם־תקום עלי מלחמה בזאת אני ב�טח

Im tachaneh alai machaneh lo yirah libi; im takum alai milchamah bezot ani vote’ach.

4 One thing I asked of God, for this I pray: To sit in God’s own house living each day, To view God’s grace, and in God’s Temple stay.2

יהוהאחת שאלתי מאת־ תה אבקש וא

יהוהשבתי בבית־ כל־ימי חיי

יהוהת בנעם־ולחז וולבקר בהיכל

Achat sha’alti me’et Adonai, otah avakesh: shivti beveit Adonai kol yemei chayai, lachazot beno’am Adonai ulevaker beheichalo.

1 “A Psalm of David: God is my light and my salvation; whom shall I fear? God is the power of my life; of whom shall I be afraid? When evil people came at me, to devour my flesh—my troubles, my enemies—they stumbled and fell!” 2 “If an army camps against me, my heart will not fear. If war rises against me, this is what I’ll rely on. One thing I asked from God, this is my request: to sit in the house of the Lord all the days of my life, to view the sweetness of God and to be a visitor in God’s Temple.”

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5 For God will keep me safe in evil days, Perch me in secret tent on mountain raised.

כי יצפנני בסכה בי�ם רעה ויסתרני בסתר אהל

בצור יר�ממני

Ki yitzpeneni besuko beyom ra’ah, yastireni beseter oholo betzur yeromemeni.

6 And now I’m high above my enemies round; I’ll offer in God’s tent my joyful sound.1 With song to God my music will resound.2

ועתה ירום ראשי תי ועל איבי סביב וואזבחה באהל זבחי תרועה

הוהאשירה ואזמרה לי

Ve’atah yarum roshi al oy’vai sevivotai ve’ezbechah ve’oholo zivchei teru’ah; ashirah va’azamrah lAdonai.

7 God, hear my cry, and answer in your grace.

לי אקרא ויהוה קשמע־ וחנני וענני

Shema Adonai, koli ekrah; vechoneni va’aneni.

8 My heart implored you, God, “O seek my face” As I seek yours.

ל� אמר לבי בקשו פני אבקש יהוהאת־פני�

Lecha amar libi, “Bakshu fanai.” Et panecha Adonai avakesh.

9 Don’t turn away from me, Don’t send away your servant angrily.3 You helped me; don’t spurn or abandon me.4 O God, you save me, time and time again.

אל־תסתר פני� ממני ־באף עבד� אל־תט

עזרתי היית אל־תטשני ואל־תעזבני

א�הי ישעי

Al tas’ter panecha mimeni, al tat be’af avdecha. Ezrati hayita: al titsheni, ve’al ta’azveni. Elohei yish’i—

10 My parents left me, God will take me in.5

כי־אבי ואמי עזבוני יאספני הוהוי

Ki avi ve’imi azavuni, vAdonai ya’asfeni.

11 Show me your way, God, set me on level ground To stand against those who can boss me around!1

דרכ� יהוהרני וה ונחני בארח מיש�ר

רריושלמען

Horeni Adonai darkecha, unecheni be’orach mishor lema’an shorerai.

1 “Zivchei teru’ah,” sacrifices of shouting, could imply lots of animals bellowing at their slaughter. On the other hand, it may imply that a voice raised in song and praise is itself an acceptable offering, perhaps even an alter-native to the blood and guts of the sacrificial system. 2 “For God will hide me in God’s shelter on a bad day, conceal me in the secrecy of God’s tent, lift me up on a rock! And now my head is raised above my enemies all around, and I’ll offer in God’s tent sacrifices of joyous shouting, I’ll sing and make music to God.” 3 “Listen, God; I’ll call with my voice: take pity on me and answer me. My heart said to you, ‘Seek my face.’ Lord, I shall seek your face! Don’t hide your face from me; Don’t turn your servant away in anger.” 4 “You have been my help: Don’t throw me off, don’t abandon me.” 5 “O Lord, you are my savior. For my father and mother abandoned me, and God will take me in.”

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12 Don’t turn me over to my enemies, False witnesses, who breathe brutality.2

אל־תתנני בנפש צרי כי קמו־בי

עדי־שקר ויפח חמס

Al titneni benefesh tzarai, ki kamu vi edei sheker vife’ach chamas.

13 What had I been, had I not known I’d spy God’s goodness here on earth before I die?

ת ולראלולא האמנתי בארץ חיים יהוהבטוב־

Lulei he’emanti lir’ot betuv Adonai be’eretz chayim.

14 Wait for God, wait and trust. Though God come late, Be strong, take heart. And wait for God, just wait.3

יהוהקוה אל־◊ חזק ויאמץ לב�

יהוהוקוה אל־

◊ Kaveh el Adonai: chazak veya’ametz libecha: vekaveh el Adonai.

_____________________________________________ Psalm 30 _____________________________________________ Include this psalm for every Shabbat.

1 A psalm, a song to dedicate the Temple, by David:

נכת הביתמזמור שיר־ח לדוד

Mizmor shir chanukat haBayit leDavid:

2 I exalt you, God; you raised me tall; My enemies could not cheer my fall.4

כי דליתני יהוהארוממ� ולא־שמחת איבי לי

Aromimcha Adonai ki dilitani, velo simachta oyvai li.

3 O God, to you I screamed in pain, My God, you made me well again.

א�הי שועתי אלי� יהוה ותרפאני

Adonai Elohai shivati elecha, vatirpa’eni.

4 O God, you raised my soul from She’ol, so I survived the Pit alive.5

אול נפשיהעלית מן־ש יהוה מירדי־בורחייתני

Adonai he’lita min She’ol nafshi, chiyitani miyordi vor.

5 To God sing out, all you devout, Give thanks for holy thoughts divine.6

חסידיו הוהזמרו לי והודו לזכר קדשו

Zamru lAdonai chasidav, vehodu lezecher kodsho.

1 “God, show me your path and lead me on a level road (no ups and downs!) because of those people who can ruin my day!” 2 “Don’t turn me over to the will of my foes, for there have risen against me witnesses who lie, breathing vio-lence.” “Shorerai” means those who have power over me; they can ruin my day and put ups and downs in my daily path. 3 “If I had not trusted that I would see the goodness of the Lord in the land of the living what would have be-come of me! Wait for the Lord: keep your heart strong and resolute, and wait for the Lord.” 4 “I will make you high, God, because you picked me up and did not let my enemies rejoice over me.” 5 “You made me live despite my going down into the Pit.” 6 You might translate this line, “give thanks for God’s holiness,” but that omits the word זכר, “memory of.” It seems to mean, “Give thanks for (or to) the memory of God’s holiness.” If you remember God’s holiness, you’re thinking of something that’s holy and divine; that’s why I translate, “give thanks for holy thoughts divine.”

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6 God’s wrath soon takes flight, but God’s love lasts for life; If you weep through the night, you’ll rejoice at first light.1

כי רגע באפו חיים ברצונו

בערב ילין בכי ולבקר רנה

Ki rega be’apo, chayim birtzono, ba’erev yalin bechi, velaboker rinah.

7 I said, when I felt confident, “Nothing can shake me now—ever.”2

ואני אמרתי בשלוי בל־אמוט לעולם

Va’ani amarti veshalvi bal emot le’olam.

8 O God, should you grant favor, You’d stand me high, a tower of power;3 But should you hide your face, I’d be abashed, in terror cower.

ברצונ� יהוה העמדתה להררי עז

הסתרת פני� הייתי נבהל

Adonai birtzoncha he’emad’ta lehar’ri oz, histarta fanecha, hayiti nivhal.

9 To you, God, I shall call, To my ruler bring my plea:

אקרא יהוהאלי� ואל־אדני אתחנן

Elecha Adonai ekra, ve’el Adonai et’chanan.

10 Could my silence serve a purpose, Deep in my sepulcher; As dry dust could I thank you, Your constant faith aver?4

מה־בצע בדמי ברדתי אל־שחת

היוד� עפר היגיד אמת�

Mah betzah bedomi berid’ti el shachat, hayodcha afar, hayagid amitecha.

11 God, hear me graciously, God, be a help to me!

וחנני יהוהשמע־ היה־עזר לי יהוה

Shema Adonai vechoneini, Adonai heyeh ozer li.

12 To joyful dance you changed my grief and care,5 Took my sack-cloth and gave me joy to wear.6

הפכת מספדי למחול לי פתחת שקי

ותאזרני שמחה

Hafachta mispedi lemachol li, pitachta saki, vat’azreini simchah.

1 “Because a moment in God’s anger, brings a lifetime in God’s favor; at evening weeping may come and stay overnight, and in the morning rejoicing.” The rhythm of the Hebrew changes; so does the translation. 2 A Hebrew idiom: “And I said in my confidence, ‘Lest I be moved forever.’” 3 “You would cause me to stand, to raise me like a mountain of my strength”; the Hebrew is rather elliptical. 4 “What profit could there be in spilling my blood (or in my silence), in my going down into my grave (or de-struction); would dust thank (or acknowledge) you, would it tell your faithfulness?” Those who think בדמי means “in spilling my blood” will transliterate the word “bedami”; those who think it means “in my silence” will transliterate it “bedomi.” Perhaps the poet intends both meanings. .mourning, lament, funeral oration ,מספד 5 .is “my sackcloth” or mourning clothes—today we use an armband of black crepe or a black ribbon שקי 6“Opened my sackcloth (took off my mourning clothes) and girded me with joy.”

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13 That my best part1 may sing your praise, and not fall dumb; O God, my God, I’ll bring you thanks for endless time to come.

למען יזמר� כבוד ◊ ולא ידם

א�הי יהוה לעולם אודך

◊ Lema’an yezamer’cha chavod velo yidom, Adonai Elohai le’olam odeka.

___________________ Mourner’s Kaddish ▪ קדיש יתום ▪ Kadish Yatom __________________ Mourners and those observing Yahrzeit rise to recite this Kaddish; the congregation responds.







קריב ובזמן גלאבע אמן אמן ואמרו












.honor, glory; hence, the best of human nature ,כבוד 1

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Poems and Songs ____________ Blessed Is the One Who Spoke ▪ �שאמרברו ▪ Baruch She’amar ____________

We rise. Those wearing a tallit hold the front tzitziyot. The congregation responds “Amen” but not “Baruch hu uvaruch shemo” from here to the amidah, page 200.

Blessed is the one who spoke— and the world came into being! Blessed is the one. Blessed is the maker of creation. …who says and does, …who breaks and makes, …who pities the earth, …who pities all creatures, …who rewards the God-fearing,

u ברו� שאמר והיה העולם

ברו� הוא ברו� עשה בראשית ברו� אומר ועושה ברו� גוזר ומקים

� מרחם על הארץברו ברו� מרחם על הבריות

ברו� משלם שכר טוב ליראיו

u Baruch she’amar vehaya ha’olam! Baruch hu. Baruch oseh vereishit, baruch omer ve’oseh, baruch gozeir um’kayem, baruch merachem al ha’aretz, baruch merachem al habriyot, baruch meshalem sachar tov lire’av,

…who lives forever and lasts in glory, …who ransoms and rescues, Blessed is God’s name.

ברו� חי לעד וקים לנצח ברו� פודה ומציל

ברו� שמו

baruch chai la’ad vekayam lanetzach, baruch podeh umatzil, baruch shemo.

We bless you, God, our God, ruler of the universe, God, the merciful source of life, hailed by your people, praised and lauded by the tongues of your saints and servants.


האל האב הרחמן המהלל בפי עמו

משבח ומפאר בלשון חסידיו ועבדיו

Baruch atah Adonai Eloheinu, melech ha’olam, ha’El, ha’av harachaman, ham’hulal befi amo meshubach umefo’ar bilshon chasidav va’avadav.

And with songs of your servant David we shall hail you, God, our God, in praise and melody.

ובשירי דוד עבד� נהלל� יי א�הינו

בשבחות ובזמירות

Uveshirei David avdecha nehalelcha Adonai Eloheinu bishvachot uvizmirot.

We shall magnify and praise you, glorify you and honor your name and crown you as our ruler, O God,

נגדל� ונשבח� ונפאר� ונזכיר שמ�

ונמליכ� מלכנו א�הינו

Negadelcha, uneshabechacha, unefa’er’cha, venazkir shimcha venamlichecha malkeinu Eloheinu,

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only life of the worlds. Sovereign praised and glorified— forever is your name great. Blessed are you, God, ruler hailed with praises.

יחיד חי העולמים ◊ מל� משבח ומפאר עדי עד שמו הגדול

ברו� אתה יי אמןמל� מהלל בתשבחות

◊ yachid chei ha’olamim. Melech meshubach umefo’ar adei ad shemo hagadol. Baruch atah Adonai, melech mehulal batishbachot. Amen

Kiss the tzitziyot and release them; then sit down.

_______________________________ I Chronicles 16:8-361 _______________________________ I Chron 16:8-36 Give thanks to God, call on God’s name. Make all the peoples know God’s deeds.

x הוההודו לי קראו בשמו

ם עלי�תיוהודיעו בעמי

{ Hodu lAdonai kir’u vishmo, hodi’u va’amim alilotav.

9 Sing to God, make songs to God, Speak of all God’s miracles.

שירו לו זמרו־לו שיחו בכל־נפלאתיו

Shiru lo, zamru lo, sichu bechol nifle’otav.

10 Share praises in God’s holy name, Let them rejoice, who ask for God.

התהללו בשם קדשו יהוהישמח לב מבקשי

Hit’halelu beshem kodsho, yismach lev mevakshei Adonai.

11 Seek out God and power divine, Seek God’s presence all the time.

ועזו יהוהדרשו בקשו פניו תמיד

Dirshu Adonai ve’uzo, bakshu fanav tamid.

12 Think of the wonders God has done, The signs and judgements God decreed.

זכרו נפלאתיו אשר עשה מפתיו ומשפטי־פיהו

Zichru nifle’otav asher asah, moftav umishpetei fihu.

13 Israel’s children work for God, God’s chosen people, Jacob’s seed.

זרע ישראל עבדו בני יעקב בחיריו

Zera Yisra’el avdo, benei Ya’akov bechirav.

14 This is God, our sovereign, Whose judgements are in all the earth.

א�הינו יהוההוא בכל־הארץ משפטיו

Hu Adonai Eloheinu, bechol ha’aretz mishpatav.

15 Think always of our pact with God, A rule to last a thousand ages,

זכרו לעולם בריתו דבר צוה לאלף דור

Zichru le’olam berito, davar tzivah le’elef dor.

16 That God promised to Abraham, And God’s oath to Isaac,

אשר כרת את־אברהם ושבועתו ליצחק

Asher karat et-Avraham, ushevu’ato leYitzchak.

1 We recall a happy day in Jewish history, when the Ark was brought to Jerusalem. This was David’s song of praise at that time, and it’s very close to some of the psalms. Verses 8-22 are almost identical to Psalm 105:1-16. Verses 23-33 are almost identical to Psalm 96. The last verses are in Psalm 106, verses 1, 47 and 48.

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17 That God set as Jacob’s law, For Israel an eternal pledge,

ויעמידה ליעקב לחק לישראל ברית עולם

Vaya’amideha leYa’akov lechok, leYisra’el berit olam.

18 “Canaan’s land I give to you; This part is your inheritance.”

לאמר ל� אתן ארץ־כנען חבל נחלתכם

Lemor lecha eten eretz Kena’an, chevel nachalat’chem.

19 When you numbered but a few, A small group who were staying there,

בהיותכם מתי מספר כמעט וגרים בה

Biheyot’chem metei mispar, kim’at vegarim bah.

20 And they trudged from land to land, From state to state they made their way,

ויתהלכו מגוי אל־גוי ומממלכה אל־עם אחר

Vayit’halchu migoy el goy umimamlacha el am acher.

21 God let no one do them harm— God reprimanded kings for them!

לא־הניח לאיש לעשקם עליהם מלכיםויוכח

Lo hini’ach le’ish le’oshkam vayochah aleihem melachim.

22 “Don’t touch my anointed ones, And don’t harm my prophets.”

אל־תגעו במשיחי ובנביאי אל־תרעו

“Al tig’u bimshichai uvin’vi’ai al tarei’u.”

23 Sing to God, sing every place,1 Declare each day the savior’s grace.2

כל־הארץ הוהשירו לי בשרו מיום־אל־יום ישועתו

Shiru lAdonai kol ha’aretz, basru miyom el yom yeshu’ato.

24 Tell God’s renown to every race, God’s wonders among every folk;

ספרו בגוים את־כבודו בכל־העמים נפלאתיו

Sap’ru vagoyim et kevodo bechol ha’amim nifle’otav.

25 For great is God and greatly praised, No other can such awe evoke.3

ומהלל מאד יהוהכי גדול ◊ ונורא הוא על־כל־א�הים

◊ Ki gadol Adonai umehulol me’od, venorah hu al kol elohim.

26 Those other “gods” are but a joke4— While our God did the heavens form.

אלילים כי כל־א�הי העמים שמים עשה הוהוי

Ki kol elohei ha’amim elilim, vAdonai shamayim asah.

27 Glory and majesty herald God, Strength and joy God’s place adorn.5

הוד והדר לפניו עז וחדוה במקמו

Hod vehadar lefanav, oz vechedvah bimkomo.

28 People, wherever you were born, Declare God’s honor and God’s fame!1

משפחות עמים הוההבו לי כבוד ועז הוההבו לי

Havu lAdonai mishpechot amim, havu lAdonai kavod va’oz.

1 “Sing to God, all the earth.” 2 “Publicize from day to day God’s saving.” 3 “And awesome is God above all the gods.” 4 “But a joke” The word “elilim” seems to imply worthless or ineffective deities, so the literal translation is: “For all the gods of other peoples are worthless deities.” 5 “Glory and majesty are before God; strength and joy are in God’s place.”

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29 Declare the glory of God’s name, Bring offerings, come before God;2 To God bow down in sacred space.

כבוד שמו הוההבו לי ובאו לפניו שאו מנחה בהדרת־קדש הוההשתחוו לי

Havu lAdonai kevod shemo; se’u min’cha uvo’u lefanav. Hishtachavu lAdonai b’hadrat kodesh.

30 Tremble, earth, before God’s face; Earth cannot slip in God’s embrace.3

חילו מלפניו כל־הארץ אף־תכון תבל בל־תמוט

Chilu milfanav kol ha’aretz; af tikon tevel bal timot,

31 Sky will delight and earth rejoice, God’s sovereignty all folk will voice.4


מל� יהוהויאמרו בגוים

Yismechu hashamayim vetagel ha’aretz, veyomru vagoyim, “Adonai malach!”

32 The teeming sea will roar, the lea5 And all its creatures will exult,

ירעם הים ומלואו יע�ץ השדה וכל־אשר־בו

Yir’am hayam um’lo’o; ya’alotz hasadeh vechol asher bo.

33 And forests answer joyfully As God comes near to judge earth’s sphere.6

אז ירננו עצי היער כי־בא יהוהמלפני

לשפוט את־הארץ

Az yeranenu atzei haya’ar milifnei Adonai ki va lishpot et ha’aretz.

34 Give thanks to God for God is good, Because forever lasts God’s love.

כי טוב הוההודו לי כי לעולם חסדו

Hodu lAdonai ki tov, ki le’olam chasdo.

35 And say, “Save us, O saving God, Unite us, save us from our foes, That we may thank your holy name That we may praise your glory.

ואמרו הושיענו א�הי ישענו וקבצנו והצילנו מן־הגוים

להדות לשם קדש� להשתבח בתהלת�

Ve’imru, “Hoshi’enu Elohei yish’enu, vekabtzenu vehatzilenu min hagoyim, lehodot leshem kodshecha, lehishtabe’ach bit’hilatecha.

36 Blessed is God, Israel’s God, From now until eternity.” And all the people said: “Amen!” and “Praise to God!”

א�הי ישראל יהוהברו� מן־העולם ועד העלם

ויאמרו כל־העם הוהוהלל לי אמן

Baruch Adonai Elohei Yisra’el min ha’olam ve’ad ha’olam.” Vayomru chol ha’am: “Amen vehalel lAdonai.”

1 “Ascribe to God, clans of peoples, ascribe to God glory and power.” 2 “Ascribe to God the glory of God’s name; take an offering and come before God.” 3 “God fixed the earth so that it cannot slip.” 4 “And they will say among the peoples, ‘God is (or has become) king.’” 5 A lea is a field or meadow. 6 “Before God, because God is coming to judge the world.”

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Ps. 99:5 Exalt God, our ruler, and bow at God’s footstool; God is holy.


קדוש הוא

Rom’mu Adonai Eloheinu, vehishtachavu lahadom raglav, kadosh hu.

Ps. 99:9 Exalt God, our ruler, and bow at God’s holy mountain, because God, our ruler, is holy.

א�הינו יהוהרוממו ◊ ו והשתחוו להר קדש


◊ Rom’mu Adonai Eloheinu vehishtachavu lehar kodsho, ki kadosh Adonai Eloheinu.

______________________________ Additional Psalm Verses _____________________________ We continue with more verses from Psalms.

Ps. 73:38 God is merciful, excuses sin and will not destroy us, often withholds divine anger and does not arouse God’s rage.1

והוא רחום יכפר עון ולא־ישחית

והרבה להשיב אפו ולא־יעיר כל־חמתו

Vehu rachum yechaper avon velo yashchit, vehirbah lehashiv apo, velo ya’ir kol chamato.

Ps. 40:12 God, don’t keep your compassion from me— your kindness and faithfulness always protect me.

אתה יהוה לא־תכלא רחמי� ממני

חסד� ואמת� תמיד יצרוני

Atah Adonai lo tichla rachamecha mimeni; chasdecha va’amit’cha tamid yitzruni.

Ps 25:6 Remember your mercies, God, and your kindnesses, for they have existed forever.

זכר־רחמי� יהוה וחסדי�

כי מעולם המה

Zechor rachamecha, Adonai, vachasadecha, ki me’olam hemah.

Ps. 68:35-36 Grant that God is mighty,2 whose majesty is over Israel and whose power is in the clouds; God, no building can match your splendor.3

תנו עז לא�הים על־ישראל גאותו

ועזו בשחקים נורא א�הים ממקדשי�

Tenu oz lElohim; al Yisra’el ga’avato, ve’uzo bash’chakim. Nora Elohim mimikdashecha;

1 “And-God who is merciful will-pay-off wrongdoing/offense/sin and-not will-destroy and-has-acted-repeatedly to-turn-back God’s-anger and-not will-awaken all God’s-anger.” Even if we suffer, we say that we deserve worse, and so our suffering shows God’s mercy. The word יכפר is in “Yom Kippur”; the concept we translate as “atonement” also carries the idea of paying off required compensation for a misdeed—paying a fine, or ransom money. If life were Monopoly, God would be our Get Out of Jail Free card. 2 “Grant might to God.” 3 “God is (or God: you are) more awesome than your holy places” or “God is awesome from your holy places.” I prefer the first interpretation, where the psalmist says that the sense of awe we feel where we hold religious

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It’s Israel’s God, who grants power and strength to the people. Blessed is God!

אל ישראל הוא נתן עז ותעצמות לעם

ברו� א�הים

El Yisra’el hu, noten oz veta’atzumot la’am. Baruch Elohim!

Ps. 94:1-2 God is a God of revenge: God of revenge, show yourself! Rise, judge of the earth, Give the proud what they deserve!

אל־נקמות יהוה הופיעאל נקמות

הנשא שפט הארץ השב גמול על־גאים

El nekamot Adonai: El nekamot, hofi’a! Hinaseh shofet ha’aretz, hashev gemul al ge’im.

Ps. 3:9 To God belongs salvation, while Your blessing’s on your nation. Selah.1

ליהוה הישועה על־עמ� ברכת� סלה

lAdonai hayeshuah, al amcha virchatecha. Selah.

Ps. 46:8 The God of hosts is on our side; Jacob’s God is our defense. Selah.

יהוה צבאות עמנו משגב־לנו א�הי יעקב סלה

Adonai tzeva’ot imanu; misgav lanu Elohei Ya’akov. Selah.

Ps. 84:13 Oh God, with hosts at your command, Happy are they who trust in you.2

יהוה צבאות אדם בטח ב�אשרי

Adonai tzeva’ot, ashrei adam bote’ach bach.

Ps. 20:10 God, save us: for at our demand, Oh Ruler, you’ll give answer true.3

ושיעה יהוה ה המל� יעננו ביום־קראנו

Adonai hoshi’a— hamelech ya’aneinu veyom kor’einu.

Ps. 28:9 Save your people and bless your heritage, care for them and carry them forever.4

הושיעה את־עמ� ובר� את־נחלת�

ורעם ונשאם עד־העולם

Hoshi’a et amecha uvarech et nachalatecha, ur’em venas’em ad ha’olam.

Ps. 33:20-22 Our soul longed for God, who is our help and our protection, in whom our heart will find delight, in whose holy name we trust. May your kindness, God, touch us5 because we put our trust in you.

נפשנו חכתה ליהוה עזרנו ומגננו הוא

כי־בו ישמח לבנו ◊ כי בשם קדשו בטחנו

יהי־חסד� יהוה עלינו כאשר יחלנו ל�

Nafshenu chikta lAdonai, ezrenu umaginenu hu, ◊ ki vo yismach libenu, ki veshem kodsho vatachnu. Yehi chasdecha Adonai aleinu, ka’asher yichalnu lach.

services is a poor shadow of the awe that God deserves. The second interpretation implies that holy places are the source of God’s awesomeness. 1 “Salvation belongs to God; your blessing is on your people, Selah.” 2 “The Lord of Hosts, happy is the person who trusts in you.” 3 “Lord, bring salvation! The king will answer us on the day when we call.” 4 “Care for”—the Hebrew is used for a shepherd’s work; “carry”—the Hebrew can mean “lift up” or “bear with.” 5 Or “be upon us.”

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Ps. 85:8 God, show us your kindness and grant us your salvation.

הראנו יהוה חסד� וישע� תתן־לנו

Har’einu, Adonai, chasdecha, veyesh’acha titen lanu.

Ps. 44:27 Get up and help us, and save us to show your kindness.1

קומה עזרתה לנו ופדנו למען חסד�

Kumah, ezratah lanu, ufedeinu lema’an chasdecha.

Ps. 81:11 I am the ruler, your God, who lifts you from the Land of Egypt: open your mouth and I will fill it!

אנכי יהוה א�הי� המעל� מארץ מצרים

הרחב־פי� ואמלאהו

Anochi Adonai Elohecha, hama’alcha me’eretz Mitzrayim: har’chev picha va’amal’ehu.

Ps. 144:15 Happy is the nation like this, Happy is the nation that worships God.

אשרי העם שככה לו אשרי העם שיהוה א�היו

Ashrei ha’am shekacha lo, ashrei ha’am sheAdonai Elohav.

Ps. 13:6 And me, I trusted in your kindness, that my heart will enjoy your salvation: I will sing to God, who gave me my reward.

ואני בחסד� בטחתי ◊ יגל לבי בישועת�

אשירה ליהוה כי גמל עלי

◊ Va’ani bechasdecha vatachti— yagel libi bishu’atecha: ashira lAdonai ki gamal alai.

____________________________________ Psalm 19 ____________________________________ 1 For the Conductor: a psalm of David. למנצח מזמ�ר לדוד LaMenatze’ach: mizmor leDavid. 2 The skies declare God’s glory, their expanse tells God’s handiwork.2

השמים מספרים כב�ד־אל ומעשה ידיו מגיד הרקיע

Hashamayim mesaprim kevod El, uma’aseh yadav magid haraki’ah.

3 Day shares speech with day,3 and night communicates4 with night;

י�ם לי�ם יביע אמר ולילה ללילה יחוה־דעת

Yom leyom yabi’a omer velaylah lelaylah yechaveh da’at.

4 without speech, without a word: their voice cannot be heard.

אין־אמר ואין דברים בלי נשמע ק�לם

Ein omer, ve’ein devarim beli nishma kolam.

5 Their voice crossed the world, their words reached Land’s End; In them God pitched the sun’s tent.5

בכל־הארץ יצא קום ובקצה תבל מליהם לשמש שם־אהל בהם

Bechol ha’aretz yatza kavam uviktzei tevel mileihem; lashemesh sam ohel bahem—

1 “Save” is “redeem”—to get someone out of trouble, pay off an obligation or take notice of someone. “To show your kindness” can also mean “for the sake of your kindness.” 2 “The skies (or heavens) declare (or count) the glory of God, and the work of God’s hands recites/tells the ex-panse of the sky.” בענ from יביע 3 —pour out, gush forth, express. יחוה 4 from תו חול —state, make known, relate; דעת—knowledge. voice; “For the sun, God set a tent in them.” Some place this half-line with verse 6, not verse 5. The sun’s—קו 5tent could be among the silent words, or somewhere in the lands of day and night.

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6 And like a bridegroom, the sun leaves its canopy, rejoices like an athlete to run a race.

והוא כחתן יצא מחפת�

ישיש כגב�ר לרוץ ארח

Vehu kechatan yotzei mechupato, yasis kegibor larutz orach.

7 It starts at the end of the sky and comes1 to its other edge, and nothing is hidden from its heat.

מקצה השמים מ�צא� ותקופת� על־קצ�תם

ואין נסתר מחמת�

Miktzei hashamayim motza’o, utekufato al ketzotam, ve’ein nistar mechamato.

8 God’s law is perfect, restoring the soul. God’s testimony2 is faithful, making bright the dimwit.

ת�רת יהוה תמימה משיבת נפש

עדות יהוה נאמנה מחכימת פתי

Torat Adonai temimah, meshivat nafesh; edut Adonai ne’emanah, machkimat peti;

9 God’s commands are right and gladden the heart. God’s rule is clean; it brightens the eyes.

פקודי יהוה ישרים משמחי־לב

מצות יהוה ברה מאירת עינים

Pikudei Adonai yesharim, mesamchei lev. Mitzvat Adonai barah, me’irat einayim;

10 God’s fear is pure, lasting forever. God’s decrees are truth, all of them right.

יראת יהוה טה�רה ע�מדת לעד

משפטי־יהוה אמת צדקו יחדו

Yir’at Adonai tehorah, omedet la’ad; mishpetei Adonai emet, tzadku yachdav.

11 Lovelier than gold, lots of gold; sweeter than honey, the oozing comb.

הנחמדים מזהב ומפז רב

ומתוקים מדבש ונפת צופים

Hanechemadim mizahav, umipaz rav, umetukim midvash venofet tzufim;

12 Even I3 am bright with them; it’s well worth keeping them.

גם־עבד� נזהר בהם בשמרם עקב רב

Gam avdecha nizhar bahem beshomram ekev rav.

1 “Its התקופ (circuit) is up to the skies’ other edge.” .is really a synonym for Torah עדות 23 “Your servant,” a humble way in which the poet refers to himself or herself.

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13 Mistakes—who understands them? Cleanse me from hidden faults.

שגיא�ת מי־יבין נימנסתר�ת נק

Shegi’ot mi yavin, ministarot nakeni.

14 Keep your servant from the proud;1 don’t let them boss me. Then I’ll be perfect and cleared of the great crime.

גם מזדים חש� עבד� אל־ימשלו־בי

אז איתם ונקיתי מפשע רב

Gam mizeidim chasoch avdecha: al yimshelu vi; az eitam, venikeiti mipesha rav.

15 Let my words match your will, my thoughts come to you,2 God, my rock and redeemer.

יהיו לרצ�ן אמרי־פי ◊ והגי�ן לבי לפני�


◊ Yiheyu leratzon imrei fi vehegyon libi lefanecha, Adonai tzuri vego’ali.

____________________________________ Psalm 34 ____________________________________ 1 Of David: when he changed his behavior to seem mad in front of Avimelech,3 who sent him away.

וד לד בשנותו את־טעמו

פני אבימל� ל ויגרשהו ויל�

LeDavid: beshanoto et ta’mo lifnei Avimelech, vay’garshehu vayelach.

2 I will bless God at all times; God’s praise will be always in my mouth.

ברכה את־יהוה בכל־עת א תמיד תהלתו בפי

Avar’cha et-Adonai bechol et; tamid tehilato befi.

3 In God my soul will find praise; the poor will hear and rejoice.

יהוה תתהלל נפשי ב מחוישמעו ענוים ויש

BAdonai tit’halel nafshi; yishme’u anavim veyismachu.

4 Make God great with me and together we’ll exalt4 God’s name.

דלו ליהוה אתי ג ונרוממה שמו יחדו

Gadlu lAdonai iti, uneromamah shemo yachdav.

5 I sought God; God answered me and saved me from all my fears.

רשתי את־יהוה וענני ד ומכל־מגורותי הצילני

Darashti et Adonai ve’anani, umikol megurotai hitzilani.

6 They who looked to God shone with joy; their faces were never downcast.5

ביטו אליו ונהרו ה ופניהם אל־יחפרו

Hibitu elav venaharu, ufeneihem al yechparu.

1 Or “from faults of pride; / don’t let them control me.” 2 “Let the words of my mouth be to your liking, and the thought of my heart be in your presence.” 3 See I Sam 21:11-16, where David escapes from Achish, the king of Gath. Maybe Achish also had the royal name Avimelech. 4 The Hebrew word means “make high,” from the root רם, and so does “exalt.” 5 Or “They looked to God and were radiant, and their faces were never downcast.” Or “Look to God and be radiant; their faces (i.e., those of other people who did this) were never downcast.”

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7 This beggar cried, and God heard and saved him from all his troubles.

ה עני קרא ויהוה שמע ז ומכל־צרותיו הושיעו

Zeh oni kara vAdonai shame’ah, umikol tzarotav hoshi’o.

8 God’s angel1 camps around those who fear God, to save them.

נה מלא�־יהוה ח סביב ליראיו ויחלצם

Choneh mal’ach Adonai saviv lire’av, vayechaltzem.

9 Taste, and see how good is God; lucky is the hero who flees to God.2

עמו וראו כי־טוב יהוה ט אשרי הגבר יחסה־בו

Ta’amu ure’u ki tov Adonai; ashrei hagever yecheseh bo.

10 Stand in awe of God, you holy ones; Those who fear God never lack.

ראו את־יהוה קדשיו י כי־אין מחסור ליראיו

Y’ru et Adonai kedoshav, ki ein machsor lire’av.

11 Even lion cubs go poor and hungry, but those who seek God will lack nothing that’s good.

פירים רשו ורעבו כ ודרשי יהוה

לא־יחסרו כל־טוב

Kefirim rashu vera’evu, vedorshei Adonai lo yachseru chol tov.

12 Come on, children; listen to me: the fear of God will teach you.

כו־בנים שמעו־לי ל יראת יהוה אלמדכם

Lechu vanim, shim’u li: yir’at Adonai alamedchem.

13 Who is it that enjoys life, Loves each day to see what good it holds?

י־האיש החפץ חיים מ אהב ימים לראות טוב

Mi ha’ish hechafetz chayim, ohev yamim lir’ot tov.

14 Keep bad words from your tongue and lies from your lips.3

צר לשונ� מרע נ ושפתי� מדבר מרמה

Netsor leshoncha merah usefatecha midaber mirmah.

15 Turn from bad and do good, look for peace and go after it.

ור מרע ועשה־טוב ס בקש שלום ורדפהו

Sur merah va’aseh tov, bakesh shalom verodfehu.

16 God’s eyes are on the righteous and God’s ears are tuned to their cry.

יני יהוה אל־צדיקים ע ואזניו אל־שועתם

Einei Adonai el tzadikim, ve’oznav el shav’atam.

17 God is watching those who do wrong, to wipe all traces of them from the earth.4

ני יהוה בעשי רע פ להכרית מארץ זכרם

Penei Adonai be’osei ra, lehachrit me’eretz zichram.

18 They cried; God listened and saved them from all their trouble.

עקו ויהוה שמע צ ומכל־צרותם הצילם

Tza’aku, vAdonai shame’ah, umikol tzarotam hitzilam.

1 What is an angel? A messenger, perhaps—or the method by which a message comes from God. The term “an-gel” could be a symbol of what happens when we perceive God’s influence in the world. 2 “Lucky/happy is the strong person who finds shelter in God.” Even the most powerful or accomplished people are sometimes on the run, and they find shelter in God. 3 “Lock up your tongue from speaking bad, and your lips from speaking deceit.” 4 “To root out their memory from the earth.”

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19 God is close when your heart is broken1 and saves you when your spirit is crushed.

רוב יהוה לנשברי־לב ק ואת־דכאי־רוח יושיע

Karov Adonai lenishberei lev, ve’et dakei ru’ach yoshi’ah.

20 The good suffer many evils, and God saves them from every one.

בות רעות צדיק ר ומכלם יצילנו יהוה

Rabot ra’ot tzadik, umikulam yatzilenu Adonai.

21 God guards every bone in their body; not one of them is broken.

ל־עצמותיו מר כ ש אחת מהנה לא נשברה

Shomer kol atzmotav; achat mehenah lo nishbarah.

22 But evil brings death to the wicked, and enemies of the good are condemned.

מותת רשע רעה ת ושנאי צדיק יאשמו

Temotet rashah ra’ah, veson’ei tzadik yeshamu.

23 God is watching out for God’s servants; all who take shelter in God will survive.2

ודה יהוה נפש עבדיו פ ◊ ולא יאשמו כל־החסים בו

◊ Podeh Adonai nefesh avadav, velo ye’shemu kol hachosim bo.

____________________________________ Psalm 90 ____________________________________ 1 A prayer of Moses, God’s agent:3 God, you have been our shelter from generation to generation.

תפלה למשה איש־הא�הים ה היית לנו אדני מעון את

בדר ודר

Tefilah leMosheh, ish ha’Elohim. Adonai, ma’on atah hayita lanu bedor vador—

2 Before the hills were born, before you made the earth and the livable world,

בטרם הרים ילדו ותחולל ארץ ותבל

Beterem harim yuladu vat’cholel eretz vetevel:

from forever to forever you are God. ומעולם עד־עולם אתה אל ume’olam ad olam atah El. 3 You turn a person back into pulp,4 saying, “Return, humanity.”

תשב אנוש עד־דכא ותאמר שובו בני־אדם

Tashev enosh ad dacah, vatomer, “Shuvu, venei adam!”

4 For a thousand years to you are like yesterday—gone— like one night’s work.

כי אלף שנים בעיני� כיום אתמול כי יעבר

ואשמורה בלילה

Ki elef shanim be’einecha keyom etmol—ki ya’avor— ve’ashmurah valaylah.

5 They rush past5 like sleep: in the morning they wither like grass.1

זרמתם שנה יהיו בבקר כחציר יח�ף

Zeramtam shenah yiheyu, baboker kechatzir yachalof.

1 “To those whose heart is broken.” 2 “God takes note of the person/soul of those who serve God, and they will not be destroyed, all who take shel-ter in God.” 3 “The man of God.” But what is a “man of God”? Someone who carries out God’s will, as Moses did when God sent him to save Jacob’s descendants. 4 Picture a decomposing body returning to primeval mush, or picture the soft embryo. םזר 5 —flow, pour down, sweep away, flood.

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6 In the morning, it blossoms and sprouts, but in the evening it wilts and shrivels.

בבקר יציץ וחלף לערב ימולל ויבש

Baboker yatzitz vechalaf, la’erev yemolel veyavesh.

7 For we are destroyed by your fury and scared by your anger.

כי־כלינו באפ� נבהלנוובחמת�

Ki chalinu ve’apecha, uvachamat’cha nivhalnu.

8 You have set down our sins before you, our dark faults in the light of your presence.

שתה עונתינו לנגד� עלמנו למאור פני�

Shata avonoteinu lenegdecha, alumeinu lim’or panecha.

9 All our days we faced your anger;2 we finished our years like a sigh.

כי כל־ימינו פנו בעברת� כלינו שנינו כמו־הגה

Ki chol yameinu panu ve’evratecha, kilinu shaneinu chemo hegeh.

10 Our years of life have seventy years and eighty years for extra strength: their pride3 is pain and trouble, for life hurries by, and we are gone.4

ימי־שנותינו בהם שבעים שנה

ואם בגבורת שמונים שנה ורהבם עמל ואון כי־גז חיש ונעפה

Yemei shenoteinu— vahem shiv’im shanah, ve’im bigvurot shemonim shanah. Veroh’bam amal va’aven, ki gaz chish vena’ufah.

11 Who knows your anger’s power or how much to dread your disfavor?5

מי־יודע עז אפ� וכיראת� עברת�

Mi yode’ah oz apecha ucheyir’at’cha evratecha?

12 Teach us to use each day, to bring our hearts to wisdom.

למנות ימינו כן הודע ונבא לבב חכמה

Limnot yameinu ken hoda, venavi levav chochmah.

13 Come back, God—how long will it be?— and take pity on us, your servants.

שובה יהוה עד־מתי והנחם על־עבדי�

Shuvah Adonai—ad matai? vehinachem al avadecha.

14 Fill us at dawn with your kindness; we’ll rejoice and be happy every day.

שבענו בבקר חסד� ונרננה ונשמחה

בכל־ימינו

Sab’einu vaboker chasdecha, uneranenah venismechah bechol-yameinu.

15 Give us joy to equal our days of pain, the years we have seen trouble.

שמחנו כימות עניתנו שנות ראינו רעה

Samcheinu kimot initanu shenot ra’inu ra’ah.

ףחל 1 —change, vanish, pass away; or come anew, shoot forth. 2 “For all our days turned towards your עברה, anger.” .what they boast about, their pride—רהבם ;boast—רהב 34 Tough Hebrew. זג is shear, clip, cut short; חיש is quickly. נעפה is from the same root as wing. Maybe the image is like sheep shearing, “A hurried shearing, and we are blown away (by the wind, like little bits of clipped hair).” Maybe we can imagine the barber’s shop: “A quick trim, and we’re tossed in the air.” 5 “Or—as it should be feared—your opposition.”

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16 So your work will be shown to your servants, your splendor to their children.

יראה אל־עבדי� פעל� והדר� על־בניהם

Year’eh el avadecha fo’olecha vahadar’cha al beneihem.

17 May we feel God’s tenderness; may God confirm our efforts; God, confirm our efforts.1

ויהי נעם אדני א�הינו עלינו ◊ ומעשה ידינו כוננה עלינו

ומעשה ידינו כוננהו

◊ Vihi no’am Adonai Eloheinu aleinu, uma’asei yadeinu konenah aleinu, uma’asei yadeinu koneneihu.

____________________________________ Psalm 91 ____________________________________ The psalm asks how God protects those who truly love and trust God. The answer is among God’s secrets, understood from the perspective of heaven. Can the faithful step on a rattlesnake? (Don’t try this at home.) These promises become “true” for those who reach spiritual heights and dwell among divine mysteries.2

1 Whoever dwells with God on high In sacred shelter will find ease.3

ישב בסתר עליון בצל שדי יתלונן

Yoshev beseter elyon, betzel Shadai yitlonan.

2 “My God, my home, my castle,” I Tell God, “upon you I rely.”4

אמר ליהוה מחסי ומצודתי א�הי אבטח־בו

Omar lAdonai, “Machsi um’tzudati, Elohai; evtach bo.”

3 From fowler’s snare God will release You, saving you from dread disease.5

כי הוא יציל� מפח יקוש מדבר הוות

Ki hu yatzil’cha mipach yakush, midever havot.

4 You hide beneath God’s sheltering wing; Your shield and armor ‘gainst all harm Is God’s own trusty arm.6

באברתו יס� ל� ותחת־כנפיו תחסה

צנה וסחרה אמתו

Be’evrato yasech lach, vetachat kenafav tech’se tzina vesochera amito.

1 A tough passage, yielding the traditional translation: “yea, the work of our hands establish thou it.” Literally, “and the work of our hands (i.e., whatever we manage to achieve in our lifetime), God, make it last for our sake, and the work of our hands, make it last.” 2 The psalm has 16 verses. In the translation, four Hebrew verses make up each stanza. The rhyme scheme is ABAABBCDD (except for the second line of Stanza Four), and C becomes A in the next stanza. This interwo-ven rhyme ties the stanzas together. Each stanza ends with a shorter line. The psalm has many voices—the Psalmist, God, the audience—and it switches from first to second to third person. The translation follows those changes of voice except in the final stanza. 3 “Whoever dwells in the High One’s secret place will/can sleep in the Almighty’s shade.” 4 “I say to God, ‘My shelter! My fortress! My God in whom I trust’” or “I say: ‘To God belongs my shelter, my fortress/stronghold—my God whom I trust.’” 5 “For God will deliver you from the bird trap (פח—snare or trap; יקוש or שיקו —fowler, someone who catches birds for a living), from the ruinous plague (הוה—trouble, destruction).” 6 “God will cover you under God’s wing; beneath God’s pinions you will hide; shield and armor are God’s truth/forearm.” אמתו comes from אמת (truth) and/or האמ (forearm/cubit and other meanings).

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5 For you, dread nights no terror bring Nor arrows shot in light of day,1

לא־תירא מפחד לילה מחץ יעוף יומם

Lo tira mipachad laylah; mechetz ya’uf yomam.

6 Nor, through the gloom, the sickening Nor noontime torment lingering.2

מדבר באפל יה�� הריםמקטב ישוד צ

Midever ba’ofel yahaloch, miketev yashud tzohorayim.

7 Though pestilence fells the array Of myriads at your side—while they Succumb, you are untouched, secure.3

יפל מצד� אלף ורבבה מימינ�

אלי� לא יגש

Yipol mitzid’cha elef, urevavah miminecha elecha lo yigash.

8 But look, and see within your view The wicked get their due.4

רק בעיני� תביט ושלמת רשעים תראה

Rak be’einecha tabit, veshilumat resha’im tir’eh.

9 Say, “God, you are my sheltering shore! You’ve made on high your dwelling,” and 5

כי־אתה יהוה מחסי עליון שמת מעונ�

Ki atah Adonai machsi; elyon samta me’onecha.

10 You’ll host no evil visitor, No sickness dares approach your door.6

לא־תאנה אלי� רעה גע לא־יקרב באהל�ונ

Lo t’uneh elecha ra’ah, venega lo yikrav be’oholecha.

11 Heaven’s messengers by God’s command Will guard your step where’er you stand;7

כי מלאכיו יצוה־ל� לשמר� בכל־דרכי�

Ki mal’achav yetzaveh lach, lishmor’cha bechol derachecha.

12 They’ll bear you in their hands, to ride High above the path rough-hewn, With jagged boulders strewn.8

על־כפים ישאונ� פן־תגף באבן רגל�

Al kapayim yisa’un’cha, pen tigof ba’even raglecha.

1 “You shall not be afraid of the terror of night, or of the arrow that will fly in the day.” 2 “Of the plague that will walk around in the gloom or the sickness/epidemic that torments (acts like a demon in) the noon.” 3 “A thousand will fall at your side, and a myriad at your right hand—the sickness won’t touch you.” 4 “Only glimpse with your eyes, and you’ll see wicked people get what’s coming to them.” ושלמת רשעים is the “payment” or “recompense” of the wicked. 5 “For if you say, ‘God, you are my refuge,’ you have made the High One your dwelling (or made your dwelling on high).” As we get to the second half of the psalm, we take up the idea introduced at the beginning: Whoever dwells on high is protected by God. Now the Psalmist says, if you declare that you rely on God, you’ll be in that position. In the verse translation, “shore” is added for the rhyme; ימחס means “my shelter.” 6 “Evil will not come upon you, and sickness will not approach your tent.” 7 “For God will tell the angels for you to guard you in all your ways (wherever you go).” 8 “They will bear you on their hands lest your foot should strike a stone.”

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13 On lion and cub you’ll boldly stride And trample on the poisonous snake.1

על־שחל ופתן תדר� תרמס כפיר ותנין

Al shachal vafeten tidroch, tirmos kefir vetanin.

14 Says God: “You sought me: I replied To guard you—in my name you cried.2

כי בי חשק ואפלטהו אשגבהו כי־ידע שמי

Ki vi chashak va’afaltehu, asagvehu ki yada shemi.

15 I wipe your tears; in all your grief I’m at your side to bring relief And honor, and to grant your wish—3

יקראני ואענהו עמו־אנכי בצרה

אחלצהו ואכבדהו

Yikra’eini ve’e’eneihu imo anochi vetzarah, achaltzeihu va’achabdeihu.

16 Long life and full. You’ll live to see The hour I set all free!”4 Long life and full. You’ll live to see

The hour I set all free!

אר� ימים אשביעהו ◊ ואראהו בישועתי אר� ימים אשביעהו

ואראהו בישועתי

◊ Orech yamim asbi’eihu ve’ar’eihu bishu’ati. Orech yamim asbi’eihu

ve’ar’eihu bishu’ati.

____________________________________ Psalm 135 ___________________________________ 1 Hail God! Hail God’s name, Hail it, God’s servants,

הללו יה הללו את־שם יהוה

הללו עבדי יהוה

Haleluyah! Halelu et shem Adonai, Halelu avdei Adonai,

2 Who stand in God’s house in the courtyards of our God’s house.

שעמדים בבית יהוה בחצר�ת בית א�הינו

She’omdim beveit Adonai, bechatzrot beit Eloheinu.

3 Hail God, for God is good; sing to God’s name—it’s pleasant to do.

הללו־יה כי־ט�ב יהוה זמרו לשמ� כי נעים

Haleluyah ki tov Adonai; zamru lishmo, ki na’im.

4 For Jacob, God chose him; God took Israel as a treasure.

כי־יעקב בחר ל� יה ישראל לסגלת�

Ki Ya’akov bachar lo Yah, Yisra’el lisgulato.

5 I know God is great, our ruler is above all other gods.

כי אני ידעתי כי־גד�ל יהוה ואדנינו מכל־א�הים

Ki ani yadati ki gadol Adonai, va’adoneinu mikol Elohim.

1 “You’ll step on lion and snake, trample on lion’s cub and serpent.” Important: do not try this at home. 2 God speaks in the rest of this psalm, speaking in the third person (“he”). The verse translation changes this to the second person (“you”). “Because he longed for me, and I’ll save him, I’ll protect him because he knew my name (i.e., called for my help).” 3 “He will call me; I, God, will answer him. I am with him in trouble. I will release him and make him hon-ored.” 4 “I’ll satisfy him with long life, and show him my salvation.” We repeat the last verse of the psalm.

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6 God does whatever God wants in heaven and earth, on the sea and in the deep.

כל אשר־חפץ יהוה עשה בשמים ובארץ

בימים וכל־תה�מ�ת

Kol asher chafetz Adonai, asah— bashamayim uva’aretz, bayamim vechol tehomot.

7 God lifts clouds from land’s end, makes lightning for the rain, brings wind from the storehouses.

מעלה נשאים מקצה הארץ ברקים למטר עשה

מ�צא־רוח מא�צר�תיו

Ma’aleh nesi’im miktzei ha’aretz, berakim lamatar asah, motzei ru’ach me’otzrotav.

8 God struck Egypt’s firstborn, both human and animal,

שהכה בכ�רי מצרים מאדם עד־בהמה

Shehikah bechorei Mitzrayim, me’adam ad behemah.

9 sent signs and wonders right inside your land, O Egyptians, among Pharaoh and his servants.

שלח את�ת ומפתים בת�ככי מצרים

בפרעה ובכל־עבדיו

Shalach otot umoftim betochechi Mitzrayim, beFar’oh uvechol avadav.

10 God struck many peoples and killed mighty kings—

שהכה ג�ים רבים והרג מלכים עצומים

Shehikah goyim rabim, veharag melachim atzumim.

11 Sihon the Amorites’ king and Og king of Bashan and all the states of Cana’an,

לסיח�ן מל� האמרי ולע�ג מל� הבשן

ולכל ממלכ�ת כנען

LeSichon, melech ha’Emori, ule’Og, melech haBashan, ulechol mamlechot Kena’an.

12 And gave their land as an inheritance, an inheritance to God’s people Israel.

ונתן ארצם נחלה נחלה לישראל עמ�

Venatan artzam nachalah, nachalah leYisra’el amo.

13 God, your fame is forever, your memory passes from parent to child.

יהוה שמ� לע�לם יהוה זכר� לדר־ודר

Adonai, shimcha le’olam; Adonai, zichrecha ledor vador.

14 For God will judge God’s people and be kind to God’s servants.

כי־ידין יהוה עמ� ועל־עבדיו יתנחם

Ki yadin Adonai amo, ve’al avadav yitnecham.

15 Other peoples worship silver and gold, idols made by people.

עצבי הג�ים כסף וזהב מעשה ידי אדם

Atzabei hagoyim kesef vezahav, ma’asei yedei adam.

16 They have mouths but can’t speak, they have eyes but can’t see,

פה־להם ולא ידברו עינים להם ולא יראו

Peh lahem, velo yedabeiru, einayim lahem velo yir’u.

17 ears but can’t hear, a nose but no breath.

אזנים להם ולא יאזינו אף אין־יש־רוח בפיהם

Oznayim lahem velo ya’azinu, af ein yesh ru’ach befihem.

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18 People become like the idols they make,1 anyone who places trust in them.

כמ�הם יהיו עשיהם כל אשר־בטח בהם

Kemohem yiheyu oseihem, kol asher bote’ach bahem.

19 Israel’s people bless God, not idols, Aaron’s family bless God.

בית ישראל ברכו את־יהוה בית אהרן ברכו את־יהוה

Beit Yisra’el bar’chu et Adonai, beit Aharon bar’chu et Adonai.

20 Levi’s family2 bless God, Those who fear God, bless God.

בית הלוי ברכו את־יהוה ◊ יראי יהוה ברכו את־יהוה

◊ Beit haLevi bar’chu et Adonai, yir’ei Adonai bar’chu et Adonai.

21 God is blessed from Zion, God who dwells in Jerusalem— Hail God!

ברו� יהוה מצי�ן שכן ירושלם

ללו־יהה

Baruch Adonai miTziyon, shochen Yerushalayim. Haleluyah.

____________________________________ Psalm 136 ___________________________________ We stand for this psalm of praise and gratitude.

1 Thank God for being good, (God’s kindness lasts forever);

u ה�דו ליהוה כי־ט�ב כי לע�לם חסד�

u Hodu lAdonai ki tov (ki le’olam chasdo);

2 Thank the God of gods (God’s kindness lasts forever);

ה�דו לא�הי הא�הים כי לע�לם חסד�

Hodu lElohei ha’elohim (ki le’olam chasdo);

3 Thank the Ruler of rulers (God’s kindness lasts forever);

ה�דו לאדני האדנים כי לעלם חסד�

Hodu lAdonei ha’adonim (ki le’olam chasdo);

4 Who has done great wonders alone (God’s kindness lasts forever).

�ת גדל�ת לבד� לעשה נפלא כי לע�לם חסד�

Le’oseh nifla’ot gedolot levado (ki le’olam chasdo).

5 Who made heaven with insight (God’s kindness lasts forever)

לעשה השמים בתבונה כי לע�לם חסד�

Le’oseh hashamayim bitvunah (ki le’olam chasdo)

6 And spread earth on water (God’s kindness lasts forever),

לרקע הארץ על־המים כי לע�לם חסד�

Leroka ha’aretz al hamayim (ki le’olam chasdo),

7 Who made great lights— (God’s kindness lasts forever),

לעשה א�רים גדלים כי לע�לם חסד�

Le’oseh orim g’dolim (ki le’olam chasdo),

8 The sun to rule by day (God’s kindness lasts forever),

את־השמש לממשלת בי�ם כי לע�לם חסד�

Et hashemesh lememshelet bayom (ki le’olam chasdo),

1 “Like them (the idols) will become their makers”: those who make idols will become like the idols; they will lose their humanity, their ability to see and speak and breathe. 2 “The house of Levi” includes the house of Aaron, since Aaron (like Moses) was a Levite.

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9 The moon and stars to rule at night (God’s kindness lasts forever);

את־הירח וכ�כבים לממשל�ת בלילה

כי לע�לם חסד�

Et hayare’ach vechochavim lememshelot balayla (ki le’olam chasdo);

10 Who struck Egypt through their first-born (God’s kindness lasts forever)

למכה מצרים בבכ�ריהם כי לע�לם חסד�

Lemakeh Mitzrayim bivchoreihem (ki le’olam chasdo)

11 And led Israel from their midst (God’s kindness lasts forever)

וי�צא ישראל מת�כם כי לע�לם חסד�

Vayotze Yisra’el mitocham (ki le’olam chasdo)

12 With a strong hand and outstretched arm (God’s kindness lasts forever),

ביד חזקה ובזר�ע נטויה כי לע�לם חסד�

Beyad chazaka uvizro’ah netuya (ki le’olam chasdo),

13 Who cut the Reed Sea in parts (God’s kindness lasts forever)

לגזר ים־סוף לגזרים כי לע�לם חסד�

Legozer yam suf ligzarim (ki le’olam chasdo)

14 And brought Israel through the middle (God’s kindness lasts forever)

והעביר ישראל בת�כ� כי לע�לם חסד�

Vehe’evir Yisra’el betocho (ki le’olam chasdo)

15 And tumbled Pharaoh and his forces into the Reed Sea (God’s kindness lasts forever);

ונער פרעה וחיל� בים־סוף

כי לע�לם חסד�

Veni’er Par’oh vecheilo veyam suf (ki le’olam chasdo);

16 Who guided our people in the desert (God’s kindness lasts forever),

למ�לי� עמ� במדבר כי לע�לם חסד�

Lemolich amo bamidbar (ki le’olam chasdo),

17 Who struck down great kings (God’s kindness lasts forever)

למכה מלכים גדלים כי לע�לם חסד�

Lemakeh melachim gedolim (ki le’olam chasdo)

18 And killed mighty kings (God’s kindness lasts forever)—

ויהרג מלכים אדירים כי לע�לם חסד�

Vayaharog melachim adirim (ki le’olam chasdo)—

19 Sihon, the Amorites’ king (God’s kindness lasts forever)

לסיח�ן מל� האמרי כי לע�לם חסד�

LeSichon melech haEmori (ki le’olam chasdo)

20 And Og, king of Bashan (God’s kindness lasts forever)

ולע�ג מל� הבשן כי לע�לם חסד�

UleOg melech haBashan (ki le’olam chasdo)

21 And gave their land as an inheritance, (God’s kindness lasts forever)

ונתן ארצם לנחלה כי לע�לם חסד�

Venatan artzam lenachalah, (ki le’olam chasdo)

22 Inheritance to God’s servant Israel (God’s kindness lasts forever);

נחלה לישראל עבד� כי לע�לם חסד�

Nachalah leYisra’el avdo (ki le’olam chasdo);

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23 Who remembered us when we were down (God’s kindness lasts forever)

שבשפלנו זכר לנו כי לע�לם חסד�

Shebshiflenu zachar lanu (ki le’olam chasdo)

24 And got us out of trouble (God’s kindness lasts forever).

ויפרקנו מצרינו כי לע�לם חסד�

Vayifrekenu mitzarenu (ki le’olam chasdo).

25 God gives food to every creature (God’s kindness lasts forever);

נתן לחם לכל־בשר ◊ כי לע�לם חסד�

◊ Noten lechem lechol basar (ki le’olam chasdo);

26 Thank the God of heaven (God’s kindness lasts forever).

ה�דו לאל השמים כי לע�לם חסד�

Hodu le’El hashamayim (ki le’olam chasdo).

We are seated x

____________________________________ Psalm 33 ____________________________________ 1 You righteous, rejoice in God; for upright people, giving praise feels right.

רננו צדיקים ביהוה לישרים נאוה תהלה

Ranenu, tzadikim, bAdonai, la’y’sharim nava tehilah.

2 Give thanks to God with the harp, play for God on the ten-stringed lyre.

ה�דו ליהוה בכנ�ר זמרו־ל�בנבל עש�ר

Hodu lAdonai bechinor, benevel asor zamru lo.

3 Sing to God a new song; add shouts to make the music better!

שירו־ל� שיר חדש היטיבו נגן בתרועה

Shiru lo shir chadash, hetivu nagen bitru’ah.

4 For God’s word is direct and all God’s works are made with truth.

כי־ישר דבר־יהוה וכל־מעשהו באמונה

Ki yashar devar Adonai, vechol ma’asehu be’emunah.

5 God loves justice and judgement; God’s kindness fills the earth.

אהב צדקה ומשפט מלאה הארץחסד יהוה

Ohev tzedakah umishpat, chesed Adonai mal’ah ha’aretz.

6 Heaven was made by God’s word and all its hosts by God’s breath.

בדבר יהוה שמים נעשו וברוח פיו כל־צבאם

Bidvar Adonai shamayim na’asu uveru’ach piv kol tzeva’am.

7 God masses seas in heaping waves1 and stores in vaults the surging deeps.

כנס כנד מי הים נתן באצר�ת תה�מ�ת

Koness kaned mei hayam noten be’otzarot tehomot.

8 All the earth stands in fear of God, all those who dwell on earth.

ייראו מיהוה כל־הארץ ממנו יגורו כל־ישבי תבל

Yir’u me’Adonai kol ha’aretz, mimenu kol yoshvei tevel.

isn’t in many dictionaries; translators say “mound” or “heap” or “jar.” The idea is that God has complete כנד 1control of this slippery, surging stuff; it goes wherever God wants to put it, whether into mountainous waves or into currents far below the surface. Literally, “God gathers in a heap (or places in a jar) the waters of the sea, places into storehouses the deeps.”

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9 For God spoke, and so it was; Gave the order, and it was done.1

כי הוא אמר ויהי הוא־צוה ויעמד

Ki hu amar, vayehi: hu tziva, vaya’amod.

10 God has upset the nations’ evil plots, thwarted the peoples’ wicked plans,

יהוה הפיר עצת־ג�ים הניא מחשב�ת עמים

Adonai hefir atzat goyim, heni machshevot amim.

11 But God’s plan stands forever, God’s strategy lasts from age to age.

עצת יהוה לע�לם תעמד מחשב�ת לב� לדר ודר

Atzat Adonai le’olam ta’amod, machshevot libo ledor vador.

12 Lucky the people who worship God, the people God chose to possess.

א�היו אשרי הג�י אשר־יהוה העם בחר לנחלה ל�

Ashrei hagoy asher Adonai Elohav, ha’am bachar lenachalah lo.

13 From heaven, God looked down and saw all of humanity.

משמים הביט יהוה ראה את־כל־בני האדם

Mishamayim hibit Adonai, ra’ah et-kol-benei ha’adam.

14 From where God sits, God watched all those who dwell on earth—

ממכ�ן־שבת� השגיח אל כל־ישבי הארץ

Mimchon shivto hishgi’ach, el kol yoshvei ha’aretz.

15 God forms their hearts as one and understands all they do.

היצר יחד לבם המבין אל־כל־מעשיהם

Hayotzer yachad libam, hamechin el kol ma’aseihem.

16 No king is saved by a great army, no hero rescued by great strength.

אין־המל� נ�שע ברב־חיל ח גב�ר לא־ינצל ברב־כ

Ein hamelech nosha berov chayil, gibor lo yinatzel berov ko’ach.

17 A horse can’t save you, nor can its great power rescue you.2

שקר הסוס לתשועה וברב חיל� לא ימלט

Sheker hasus litshu’ah, uverov cheilo lo yimalet.

18 See, God’s eye is on those who fear God, those who hope for God’s kindness,

הנה עין יהוה אל־יראיו למיחלים לחסד�

Hineh, ein Adonai el yere’av, lamyachalim lechasdo.

19 hoping God will save their souls from death and keep them alive in famine.

הציל ממות נפשם ל ולחי�תם ברעב

Lehatzil mimavet nafsham, ulechayotam bera’av.

20 Our souls wait for God who helps and protects us.

נפשנו חכתה ליהוה עזרנו ומגננו הוא

Nafsheinu chiktah lAdonai, ezreinu umagineinu hu.

-is from the root for “stand”; God gave the command, and—one might say—it became a “standing or ויעמד 1der.” טמל ;”vain”—“a horse is useless for saving“ שקר 2 “rescue.”

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21 We find delight in God in whose holy name we place our trust.

כי־ב� ישמח לבנו ◊ כי בשם קדש� בטחנו

◊ Ki vo yismach libeinu, ki veshem kodsho vatachnu.

22 God, let your kindness be with us just as we have hoped for you.


Yehi chasdecha Adonai aleinu, ka’asher yichalnu lach.

____________________________________ Psalm 92 ____________________________________ 1 A psalm, a song for Shabbat:1 מזמ�ר שיר לי�ם השבת Mizmor shir leyom haShabbat: 2 O God, to you our thanks are due, To sing on high your praise,




להגיד בבקר חסד� ואמונת� בליל�ת






כי שמחתני יהוה ארנןבפעל� במעשי ידי�















1 This is the only psalm that’s associated with a day, and our tradition understands this association surprisingly. This psalm is “for the day of Shabbat / ליום השבת / leyom haShabbat”: When a psalm is “for David / לדוד / le-David,” we assume David wrote it. So our tradition holds that Shabbat itself wrote this psalm! 2 Midrash on Psalm 81 explains that the seven-stringed harp was for our time, an eighth string would be added for Messianic times, and in the perfect time to come, there would be 10 strings. 3 This elliptical verse of four words is the center of the psalm. If you skip the first verse, “A psalm, a song for Shabbat,” there are seven verses and 52 words before this short verse, and the same number after. These four

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כי הנה איבי� יהוה כי־הנה איבי� יאבדו

כל־פעלי אוןיתפרדו










צדיק כתמר יפרח כארז בלבנ�ן ישגה









להגיד כי־ישר יהוה צורי ולא־ עולתה ב�


words—You … Height … Forever … God—perhaps help the mind light on the immanent and the transcendent, the immediate (You) and the remote (the essence of height, the farthest reaches of time, and that which is di-vine), and intuitively apprehend their connection. Shabbat is the time for such contemplation. For these insights I am indebted to Benjamin Segal, the Detroit Conservative community’s Scholar-in-Residence in October, 1999. 1 “And my horn will rise like the Ox when I am doused with flowing oil, and my eyes will see those who were stalking me, when they come to do me harm.” 2 “Listen, O my ears.” The poet tells himself something he’s willing to listen to, a favorite saying. 3 “Cedars of the North”: The Hebrew says cedars of Lebanon—to the north of Israel. 4 “In other words,” or “to say”: some would understand that the righteous, who stay fresh and green despite their age, declare the praise of God. I take it as a summary of the poet’s favorite saying, but of course both meanings can be in the poem.

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____________________________________ Psalm 93 ____________________________________ 1 God reigns, enrobed in regal grace, Robed in grace and cloaked in power; Earth cannot slip in God’s embrace;

מל� גאות לבש יהוה עז התאזר יהוהלבש

אף־תכון תבל בל־תמוט

Adonai malach: ge’ut lavesh, lavesh Adonai, oz hit’azar. Af tikon tevel bal timot.

2 Firm is your throne from the first hour; Eternal is your place.

נכון כסא� מאז מעולם אתה

Nachon kis’acha me’az, me’olam atah.

3 God, streams have raised, yes raised their voice; The rivers crash and roar:

יהוהנשאו נהרות נשאו נהרות קולם ישאו נהרות דכים

Nas’u neharot, Adonai, nas’u neharot kolam, yis’u neharot dochyam.

4 Let mighty waters make their noise, The breakers on the shore: God’s strength is more, much more!

מקלות מים רבים אדירים משברי־ים

יהוהאדיר במרום

Mikolot mayim rabim adirim mishberei yam, adir bamarom Adonai.

5 Your promises will be fulfilled: Your sacred house you shall rebuild, Sovereign, for evermore.

עדתי� נאמנו מאד ◊ לבית� נאוה־קדש

לאר� ימים יהוה

◊ Edotecha ne’emnu me’od levetcha na’avah kodesh, Adonai, le’orech yamim.

______________________ Let God’s Glory ▪ יהי כבוד ▪ Yehi Chevod _____________________ This is a collection of verses from different psalms (and one verse from Exodus).

The theme is that God has the power and the glory, and that we rely on God to rescue us in mercy. Ps. 104:31 May God’s glory last forever; may God enjoy what God has made.


Yehi chevod Adonai le’olam; yismach Adonai bema’asav.

Ps. 113:2-4 Let God’s name be blessed from now to eternity; from sunrise to sunset may God’s name be praised; God is high above all nations; God’s glory is higher than the sky!

מבר� יהוהיהי שם מעתה ועד־ע�לם

ממזרח־שמש עד־מב�א� מהלל שם יהוה

יהוהרם על־כל־ג�ים על השמים כב�ד�

Yehi shem Adonai mevorach me’atah ve’ad olam. Mimizrach shemesh ad mevo’o mehulal shem Adonai. Ram al kol goyim Adonai, al hashamayim kevodo.

Ps. 135:13 God, your fame is forever, your memory passes from parent to child.

שמ� לע�לם יהוה זכר� לדר־ודר יהוה

Adonai, shimcha le’olam; Adonai, zichrecha ledor vador.

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Ps. 103:19 God’s throne is set in the sky1 and God’s government rules all.

בשמים הכין כסא� יהוה ומלכות� בכל משלה

Adonai bashamayim hechin kis’o, umalchuto bakol mashalah.

I Chron. 16:31 Let the sky be happy and the earth rejoice, and let the nations admit2 God is the ruler!


בג�ים ויאמרו מל� יהוה

Yismechu hashamayim vetagel ha’aretz, veyomru vagoyim, “Adonai malach.”

Ps 10:16 God reigns; Ps 93:1 our God has ever reigned; מל� יהוהמל� יהוה Adonai melech, Adonai malach, Ex. 15:18 God’s reign eternal will not cease.3 דיהו .Adonai yimloch le’olam va’ed ה ׀ ימ�� לעלם ועPs. 10:16 God is the eternal ruler; other peoples disappeared from God’s land.

מל� ע�לם ועד יהוה אבדו ג�ים מארצ�

Adonai melech olam va’ed; avdu goyim me’artzo.

Ps. 33:10 God upset the nations’ evil plots, thwarted the peoples’ wicked plans,

הפיר עצת־ג�ים יהוה הניא מחשב�ת עמים

Adonai hefir atzat goyim, heni machshevot amim.

Prov. 19:21 The human heart is full of schemes, but God’s plan is the one that stands.

רב�ת מחשב�ת בלב־איש היא תקום יהוהועצת

Rabot machashavot belev ish, va’atzat Adonai hi takum.

Ps. 33:11 God’s plan stands for ever, God’s strategy lasts from age to age.

לע�לם תעמד יהוהעצת מחשב�ת לב� לדר ודר

Atzat Adonai le’olam ta’amod, machshevot libo ledor vador.

Ps. 33:9 For God spoke, and so it was; gave the order, and it was done.4

כי הוא אמר ויהי הוא־צוה ויעמד

Ki hu amar, vayehi: hu tziva, vaya’amod.

Ps. 132:13 God chose Zion, God wanted it as a place to stay.

בצי�ן יהוהכי־בחר אוה למ�שב ל�

Ki vachar Adonai beTziyon, iva lemoshav lo.

Ps. 135:4 For Jacob, God chose him; God took Israel as a treasure.

כי־יעקב בחר ל� יה ישראל לסגלת�

Ki Ya’akov bachar lo Yah, Yisra’el lisgulato.

Ps. 94:14 God won’t desert the chosen people or abandon God’s own inheritance.5

עמ� יהוהכי לא־יטש ונחלת� לא יעזב

Ki lo yitosh Adonai amo, venachalato lo ya’azov.

1 “God set God’s throne in the sky/heavens.” 2 Or “Let them say among the other nations”; i.e., let everyone accept God’s power. 3 “God reigns; God has reigned; God will reign forever and ever.” -is from the root for “stand”; God gave the command, and—one might say—it became a “standing or ויעמד 4der.” 5 “For will-not-desert God God’s-people and God’s-inheritance not God/it will-leave”—i.e., “God won’t aban-don the people,” and/or “The people won’t abandon God.”

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ר עון והוא רחום יכפ ◊ ולא־ישחית

והרבה להשיב אפ� ולא־יעיר כל־חמת�

◊ Vehu rachum yechaper avon velo yashchit, vehirbah lehashiv apo, velo ya’ir kol chamato.


יהוה הושיעה המל� יעננו ביום־קראנו


The service continues with several psalms: “Ashrei,” psalm 145, preceded and followed by verses from other psalm, and psalms 146 to 150, which conclude the Book of Psalms,.

_____________________________ Psalm 145 ▪ אשרי ▪ Ashrei ____________________________ Ps 84:5 “Happy are they who live with you; Forever they will praise you.”














ד�ל יהוה ומהלל מאדג אין חקר ולגדלת�








1 Psalm 78:38. “And-God who is merciful will-pay-off wrongdoing/offense/sin and-not will-destroy and-has-acted-repeatedly to-turn-back God’s-anger and-not will-awaken all God’s-anger.” Even if we suffer, we say that we deserve worse, and so our suffering shows God’s mercy. The word פריכ is in “Yom Kippur”; the concept we translate as “atonement” also carries the idea of paying off required compensation for a misdeed—paying a fine, or ransom money. If life were Monopoly, God would be our Get Out of Jail Free card. 2 “Lord, bring salvation! The king will answer us on the day when we call.” 3 “And for God’s greatness there is no probing/examination.”

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יאמרועזוז נ�ראתי� ו וגדולת� אספרנה









לב־יהוה לכ �ט ורחמיו על־כל־מעשיו












לכות� מלכות כל־עלמיםמ וממשלת� בכל־ד�ר וד�ר












דיק יהוה בכל־דרכיוצ בכל־מעשיווחסיד





1 This verse is one of the reasons the Talmud finds Ashrei so very important (B.T. Ber. 4b). 2 I used the plain translation “true” for “tzadik” (righteous); few English words begin with the tz/ts sound. 3 “In all God’s ways.”

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ידבר־פיהלת יהוה ת ◊ ויבר� כל־בשר






____________________________________ Psalm 146 ___________________________________ 1 Hail God! My soul, hail God!

הללו־יה הללי נפשי את־יהוה

Haleluyah! Haleli nafshi et-Adonai.

2 I will hail God while I live, I’ll sing to God as long as I last.

אהללה יהוה בחיי אזמרה לא�הי בע�די

Ahalelah Adonai bechayay, azamrah lElohay be’odi.

3 Don’t put your trust in prophets, in someone with no power to save,

אל־תבטחו בנדיבים בבן־אדם שאין ל� תשועה

Al tivtechu vin’divim— beven adam she’ein lo teshu’ah.

4 who turns to dirt when breath is gone, whose thoughts vanish on that day!

תצא רוח� ישב לאדמת� בי�ם ההוא אבדו עשתנתיו

Tetzei rucho, yashuv le’admato: bayom hahu avdu eshtonotav.

5 Lucky is one helped by Jacob’s God, whose hope is in the Ruler, God,

אשרי שאל יעקב בעזר� על־יהוה א�היושבר�

Ashrei she’El Ya’akov be’ezro; shivro al Adonai Elohav,

6 Who makes sky and earth, the sea and all its contents, who keeps faith forever,

עשה שמים וארץ את־הים ואת־כל־אשר־בם

השמר אמת לע�לם

Oseh shamayim va’aretz, et hayam ve’et kol asher bam, hashomer emet le’olam,

7 Makes justice for the wronged, gives food to the starving— God frees the constrained;

עשה משפט לעשוקים נתן לחם לרעבים יהוה מתיר אסורים

Oseh mishpat la’ashukim, notein lechem lar’eivim. Adonai, matir asurim;

1 “The wish of those who respect God, God performs; and their cry God will hear, and God will save them.”

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8 God gives sight to the blind; God straightens those who are bent over; God loves the righteous;

יהוה פקח עורים יהוה זקף כפופים יהוה אהב צדיקים

Adonai, pokei’ach ivrim; Adonai, zokeif kefufim; Adonai, ohev tzadikim;

9 God protects the alien, supports the mourner and the widow, and twists the path of the wicked.

יהוה שמר את־גרים ◊ ית�ם ואלמנה יע�דד

ודר� רשעים יעות

◊ Adonai, shomer et gerim, yatom ve’almanah ye’oded, vederech resha’im ye’avet.

10 God will rule forever— Zion, your God will rule from age to age: hail God!

ימ�� יהוה לע�לם א�הי� צי�ן לדר ודר

הללו־יה

Yimloch Adonai le’olam, Elohayich, Tziyon, ledor vador: Haleluyah!

____________________________________ Psalm 147 ___________________________________ 1 Hail God! It’s good to make music to our God— pleasant and pretty is praise!

הללויה כי־ט�ב זמרה א�הינו

כי־נעים נאוה תהלה

Haleluyah! Ki tov zamrah Eloheinu, ki na’im nava tehilah.

2 God rebuilds Jerusalem, gathers Israel’s scattered people.

יהוה ב�נה ירושלם נדחי ישראל יכנס

Boneh Yerushalayim Adonai, nidchei Yisra’el yechanes.

3 Healing shattered hearts, God bandages their pain.

הר�פא לשבורי לב ומחבש לעצב�תם

Harofeh lishvurei lev umechabesh le’atzvotam.

4 God alone can number the stars, giving all of them their names.

מ�נה מספר לכ�כבים לכלם שמ�ת יקרא

Moneh mispar lekochavim, lechulam shemot yikra.

5 Our God is great and very powerful, with infinite understanding.

גד�ל אד�נינו ורב־כח לתבונת� אין מספר

Gadol Adoneinu verav ko’ach, litvunato ein mispar.

6 God sustains the oppressed and knocks the wicked to the ground.

מע�דד ענוים יהוה משפיל רשעים עדי־ארץ

Me’oded anavim Adonai, mashpil resha’im adei aretz.

7 Respond to God with thanks, with the harp make music to our God—

ענו ליהוה בת�דה זמרו לא�הינו בכנ�ר

Enu lAdonai betodah, zamru lEloheinu bechinor,

8 Who covers the sky with clouds prepares rain for the ground and makes the hills grow grass,

המכסה שמים בעבים לארץ מטר המכין

המצמיח הרים חציר

Ham’chaseh shamayim be’avim, hamechin la’aretz matar, hamatzmi’ach harim chatzir.

9 Who gives the animal its food, answers the call of the raven’s brood.

נ�תן לבהמה לחמה לבני ערב אשר יקראו

Noten livhemah lachmah, livnei orev asher yikra’u.

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10 God cares not for the horse’s might, admires no-one for strong legs,

לא בגבורת הסוס יחפץ לא־בש�קי האיש ירצה

Lo vigvurat hasus yechpatz, lo beshokei ha’ish yirtzeh;

11 But cares for those who fear God, those who hope for God’s kindness.

ר�צה יהוה את־יראיו את־המיחלים לחסד�

Rotzeh Adonai et yerei’av, et hamyachalim lechasdo.

12 Jerusalem, praise your ruler; Zion, hail your God:

את־יהוה שבחי ירושלם הללי א�הי� צי�ן

Shabchi, Yerushalayim, et Adonai! haleli Elohayich, Tziyon!

13 God fortified the bars of your gates, blessed your children in your midst,

כי־חזק בריחי שערי� בר� בני� בקרב�

Ki chizak berichei she’arayich, berach banayich bekirbech.

14 God grants your borders peace, to fill you with the cream of wheat,1

השם־גבול� של�ם חלב חטים ישביע�

Hasam gevulech shalom, chelev chitim yasbi’ech,

15 Sends to earth divine command— God’s word runs fast to take effect!2

השלח אמרת� ארץ עד־מהרה ירוץ דבר�

Hashole’ach imrato aretz, ad meherah yarutz devaro,

16 God brings snow—it’s like wool— and scatters frost, like ashes,

הנתן שלג כצמר כפ�ר כאפר יפזר

Hanoten sheleg katzamer, kefor ka’efer yefazer,

17 Sows hail—like crumbs:3 who can stand up to its cold?

משלי� קרח� כפתים לפני קרת� מי יעמד

Mashlich karcho kefitim— lifnei karato mi ya’amod?

18 God sends the word, and they melt; brings divine breath, and water flows,

ישלח דבר� וימסם ישב רוח� יזלו־מים

Yishlach devaro veyamsem, yashev rucho—yizlu mayim.

19 Telling divine words to Jacob, statutes and judgments to Israel.

מגיד דבריו ליעקב חקיו ומשפטיו לישראל

Magid devarav leYa’akov, chukav umishpatav leYisra’el.

20 God did not do this for every nation, so they did not know such judgements: Hail God!

לא עשה כן לכל־ג�י ◊ ל־ידעום ומשפטים ב

הללויה

◊ Lo asah chen lechol goy, umishpatim bal yeda’um: Haleluyah!

1 I.e., a peaceful land yields good harvests, since the residents don’t have to feed the army. 2 Dahood interprets this verse in terms of weather—the swiftly moving noise from the sky is thunder, and it comes between a verse about harvest and another about winter—but he notes that many translators follow Isai-ah 55:10-11 and connect the weather with God’s commandment. To me, the psalm suggests that weather, hu-man power and divine justice all spring from one source. 3 The Old English poem The Seafarer calls hail “the coldest of grains” (line 33); the ancients felt the weather more keenly than we with our warm clothes and insulated houses.

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____________________________________ Psalm 148 ___________________________________ 1 Hail God! Hail God from the sky; hail God in the heights.

הללו יה הללו את־יהוה מן־השמים

הללוהו במר�מים

Haleluyah! Halelu et Adonai min hashamayim haleluhu bamromim.

2 Hail God, all God’s angels, Hail God, all God’s armies,1

הללוהו כל־מלאכיו צבאיוהללוהו כל־

Haleluhu chol malachav, haleluhu kol tzeva’av,

3 Hail God, you sun and moon, Hail God, all you bright stars.

הללוהו שמש וירח הללוהו כל־כ�כבי א�ר

Haleluhu shemesh veyare’ach, haleluhu kol kochvei or

4 Hail God, the highest heavens,2 and the water that lies even higher!3

הללוהו שמי השמים והמים אשר מעל השמים

Haleluhu shemei hashamayim, vehamayim asher me’al hashamayim.

5 Hail God’s name, for God gave the order, and it was done.

יהללו את־שם יהוה כי הוא צוה ונבראו

Yehalelu et shem Adonai, ki hu tzivah venivra’u.

6 God made the order stand forever; God gave a statute, never to lapse.

ויעמידם לעד לע�לם חק־נתן ולא יעב�ר

Vaya’amidem la’ad le’olam, chok natan velo ya’avor.

7 Praise God from the earth, sea monsters and all the deep seas.

הללו את־יהוה מן־הארץ תנינים וכל־תהמ�ת

Halelu et Adonai min ha’aretz, taninim vechol tehomot.

8 Fire and thunder, snow and mist, stormy winds follow God’s orders.

אש וברד שלג וקיט�ר רוח סערה עשה דבר�

Esh uvarad, sheleg vekitor, ru’ach se’arah osah devaro.

9 The mountains and all the hills, the fruit tree and every cedar tree,

ההרים וכל־גבע�ת ל־ארזיםעץ פרי וכ

Heharim vechol geva’ot, etz peri vechol arazim.

10 The beast and all the cattle, the insect and the winged bird—

החיה וכל־בהמה רמש וצפ�ר כנף

Hachayah vechol behemah, remes vetzipor kanaf.

11 Rulers on earth and all their folk, chiefs and every earthly judge,

מלכי־ארץ וכל־לאמים שרים וכל־שפטי ארץ

Malchei eretz vechol le’umim, sarim vechol shoftei aretz.

12 Young men and young women too, the elderly with the young—

בחורים וגם־בתול�ת עם־נערים זקנים

Bachurim vegam betulot, zekenim im ne’arim.

1 Today we think of צבא as an army, but it could mean something less military—a group of people engaged in public service. 2 “The heavens of the heavens” or “the skies of the skies.” 3 “And the water that is higher than the skies.”

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13 Let them all praise God’s name, for God’s name alone is exalted: God’s glory surpasses earth and sky.

יהללו את־שם יהוה כי־נשגב שמ� לבד�

ה�ד� על־ארץ ושמים

Yehalelu et shem Adonai, ki nisgav shemo levado: hodo al eretz veshamayim.

14 And God will bring us greatness, glory for all who feel God’s kindness1— Israel’s children, the people close to God. Hail God!

וירם קרן לעמ� ◊ תהלה לכל־חסידיו

לבני ישראל עם־קרב� הללו־יה

◊ Vayarem keren le’amo, tehila lechol chasidav— livnei Yisra’el, am kerovo: Haleluyah!

____________________________________ Psalm 149 ___________________________________ 1 Hail God! Sing God a new song— God’s praise—among the righteous.

הללו יה שירו ליהוה שיר חדש תהלת� בקהל חסידים

Haleluyah! Shiru lAdonai shir chadash, tehilato bikhal chasidim.

2 Let Israel rejoice in God’s works, Zion’s children celebrate God’s rule

ישמח ישראל בעשיו בני־צי�ן יגילו במלכם

Yismach Yisra’el be’osav, benei Tziyon yagilu vemalkam.

3 Hail God’s name with dance, cymbals and harp; make music for God.

יהללו שמ� במח�ל ף וכנ�ר יזמרו־ל�בת

Yehalelu shemo vemachol, betof vechinor yezamru lo.

4 For God takes delight in God’s people and will honor the humble with salvation.

כי־ר�צה יהוה בעמ� יפאר ענוים בישועה

Ki rotzeh Adonai be’amo, yefa’er anavim bishu’ah.

5 The righteous will exult in glory; they’ll chuckle in bed,

יעלזו חסידים בכב�ד ירננו על־משכב�תם

Ya’lzu chasidim bechavod, yeranenu al mishkevotam.

6 With high praise of God in their throat and the sharpened sword in their hands

ר�ממ�ת אל בגר�נם וחרב פיפי�ת בידם

Romemot El bigronam, vecherev pifiyot beyadam.

7 To take revenge on the nations and bring punishment to the peoples,

לעש�ת נקמה בג�ים ת�כחת בל־אמים

La’asot nekamah bagoyim, tochechot bal’umim,

1 “And God will raise a horn for God’s people” (possibly raising their heads so they can be proud); this idiom seems to imply greatness. “Glory for those who feel God’s kindness”— חסידיו can mean “those who love God” or “those who are gracious toward God”; or it can mean “those who experience God’s love/kindness.” We usu-ally translate the word as “righteous,” referring to the most devout and religious people.

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8 To put their chiefs in chains and their leaders in iron fetters,

לאסר מלכיהם בזקים ◊ ונכבדיהם בכבלי ברזל

◊ Le’sor malcheihem bezikim, venichbedeihem bechavlei varzel,

9 To make them suffer the written sentence— God is magnificent for the righteous: Hail God!

לעש�ת בהם משפט כתוב הדר הוא לכל־חסידיו

הללו־יה

la’asot bahem mishpat katuv, hadar hu lechol chasidav: Haleluyah!

____________________________________ Psalm 150 ___________________________________ 1 Hail God! Hail God for holiness, Hail God for far-reaching power,

הללו יה הללו־אל בקדש�

הללוהו ברקיע עז�

Haleluyah! Halelu El bekodsho, Haleluhu birki’ah uzo.

2 Hail God as a role model,1 Hail God according to God’s greatness,

הללוהו בגבורתיו הללוהו כרב גדל�

Haleluhu vigvurotav, haleluhu kerov gudlo.

3 Hail God with the trumpet blast, Hail God with harp and lyre,

הללוהו בתקע ש�פר הללוהו בנבל וכנ�ר

Haleluhu beteka shofar, haleluhu benevel vechinor.

4 Hail God with cymbals and dance, Hail God with strings and song,

הללוהו בתף ומח�ל הללוהו במנים ועוגב

Haleluhu betof umachol, haleluhu beminim ve’ugav.

5 Hail God with loud music, Hail God with loud voices!2

הללוהו בצלצלי־שמע הללוהו בצלצלי תרועה

Haleluhu vetziltzelei shama, haleluhu betziltzelei teru’ah.

6 Let every living thing hail God— Hail God!

כל הנשמה תהלל יה ◊ הללו־יה

◊ Kol han’shamah tehalel Yah, Haleluyah!

Let every living thing hail God—Hail God! כל הנשמה תהלל יה הללו־יה Kol han’shamah tehalel Yah, Haleluyah!

1 Role model? Yes! תו גבור is the name we give to the second blessing of the amidah; it means “power” or “hero-ic acts,” but that blessing shows God as healer, liberator and supporter, not as some kind of military hero or sports figure. 2 The last psalm of all reminds us of the music of the Temple; in sad memory of its loss, Jewish services were for centuries (and still are in most cases) without instrumental accompaniment.

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To complete the section of psalms, we add these verses: Ps. 89:53 May God be blessed forever— this is really true!

לע�לם יהוהברו� אמן ואמן

Baruch Adonai le’olam: amen ve’amen.

Ps. 135:21 May God be blessed from Zion, God who lives in Jerusalem: Halleluyah!

מצי�ן יהוהברו� הללויהשכן ירושלם

Baruch Adonai miTziyon, shochen Yerushalayim: Halleluyah!

Ps.72:18-19 May God, God, be blessed— Israel’s God, who alone makes miracles;

א�הים יהוהברו� א�הי ישראל

עשה נפלא�ת לבד�

Baruch Adonai Elohim, Elohei Yisra’el, oseh nifla’ot levado;

and God’s famous name be blessed forever, and may God’s glory fill the whole world: Let it really be so!

וברו� שם כב�ד� לע�לם ◊ וימלא כב�ד� את־כל הארץ

אמן ואמן

◊ uvaruch shem kevodo le’olam, veyimaleh chevodo et kol ha’aretz: amen ve’amen.

This section of the service, with its poetic language, concludes with three famous examples of praise: David’s final praise and prayer; the Levites’ song of praise as the Jewish people returned to Torah in Ezra’s time; and

the Song of the Sea, the ancient poem sung when the Israelites escaped from Egypt. We stand until the end of the Song of the Sea, page 174.

_________________________________ I Chron. 29:10-13_________________________________ 10 And David blessed God in sight of the whole congregation. David said, “Blessed are you, God, God of Israel our ancestor, from eternity to eternity.

u ויבר� דויד את־יהוה לעיני כל־הקהל

ויאמר דויד ברו� אתה יהוה

שראל אבינו א�הי י מעולם ועד־עולם

u Vayevarech David et Adonai le’einei kol hakahal, vayomer David: “Baruch ata Adonai Elohei Yisra’el avinu, me’olam ve’ad olam.

11 Yours, God, are greatness, power, splendor, success and glory— yes, everything in heaven and earth. Yours, God, is all power of governing and the appointment of every leader.

ל� יהוה הגדלה והגבורה והתפארת

והנצח וההוד כי־כל בשמים ובארץ

ל� יהוה הממלכה והמתנשא לכל לראש

Lecha Adonai hagdulah vehagvurah vehatif’eret vehanetzach vehahod— ki chol bashamayim uva’aretz— lecha Adonai hamamlacha vehamitnaseh lechol lerosh.

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12 Wealth and honor come from you, and you govern everything; strength and might are in your hand, and you hold the power to make anything great or strong.

והעשר והכבוד מלפני� ואתה מושל בכל

וביד� כח וגבורה וביד�

לגדל ולחזק לכל

Veha’osher vehakavod milfanecha, ve’atah moshel bakol, uveyadcha ko’ach ugevurah, uveyadcha legadel ulechazek lakol.

13 So now, our God, we thank you and acclaim your splendid reputation.”1

ועתה א�הינו מודים אנחנו ל� ומהללים לשם תפארת�

Ve’ata Eloheinu, modim anachnu lach umehalelim leshem tif’artecha.”

_________________________________ Nehemiah 9:6-11 _________________________________ 6 You alone are God; you made the heavens, the skies above and all their hosts, earth and everything on it, the seas and everything in them, and you give life to them all; and the hosts of heaven bow to you.

אתה־הוא יהוה לבד� אתה עשית את־השמים

שמי השמים וכל־צבאם הארץ וכל־אשר עליה הימים וכל־אשר בהם ואתה מחיה את־כלם

וצבא השמים ל� משתחוים

Atah hu Adonai levadecha; atah asita et hashamayim, shemei hashamayim vechol tzeva’am, ha’aretz vechol asher aleha, hayamim vechol asher bahem, ve’atah mechayeh et kulam utzeva hashamayim lecha mishtachavim.

7 You are God, the divinity, who chose Abram and brought him from Ur of the Chaldees and made his name Abraham;

אתה־הוא יהוה הא�הים ◊ אשר בחרת באברם

והוצאתו מאור כשדים םושמת שמו אברה

◊ Atah hu Adonai ha’Elohim asher bacharta be’Avram vehotzeto me’Ur Kasdim vesamta shemo Avraham;

8 and you found his heart faithful to you.2 You gave him your promise to give the land of the Canaanites, Hittites, Amorites, Perizites Jebusites and Girgashites— to give that land to his descendants.

ומצאת את־לבבו נאמן לפני�

וכרות עמו הברית

לתת את־ארץ הכנעני החתי האמרי והפרזי

שי והיבוסי והגרג לתת לזרעו

umatzata et levavo ne’eman lefanecha. Vecharot imo habrit latet et eretz haKena’ani haChiti, ha’Emori, vehaPerizi, vehaYevusi vehaGirgashi— latet lezar’o.

1 The Hebrew says “the name (reputation) of your splendor.” 2 Many siddurim break the paragraph here, in the middle of verse 8.

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And you kept your promise because you are just.

ותקם את־דברי� כי צדיק אתה

Vatakem et devarecha ki tzadik atah.

9 You saw our parents’ pain in Egypt, heard their screaming at the Reed Sea,1

ותרא את־עני אבתינו במצרים ואת־זעקתם שמעת על־ים־סוף

Vatereh et oni avoteinu beMitzrayim ve’et za’akatam shamata al Yam Suf.

10 You placed signs and wonders in front of Pharaoh and his servants, all the people of his land. You knew they bossed the Israelites around. So you made yourself famous that very day.

ותתן אתת ומפתים בפרעה ובכל־עבדיו

ובכל־עם ארצו דעת כי הזידו עליהם כי י

ותעש־ל� שם כהיום הזה

Vatiten otot umoftim beFar’oh uvechol avadav uvechol am artzo; ki yadata ki hezidu aleihem, vata’as lecha shem kehayom hazeh.

11 You split the sea before them; they crossed through the sea on dry land, while the pursuing soldiers you plunged into the depths like a stone into stormy seas.

והים בקעת לפניהם ◊ ויעברו בתו�־הים ביבשה

ואת־רדפיהם השלכת במצו�ת

כמו־אבן במים עזים

◊ Vehayam bakata lifneihem, vaya’avru vetoch hayam bayabashah, ve’et rodfeihem hishlachta vimtzolot, kemo even bemayim azim.

___________________ The Song of the Sea2 ▪ שירת הים ▪ Shirat Hayam __________________ Exodus 14:30-31 On that day, God rescued the Israelites from the Egyptians. The Israelites saw the Egyptians dead on the seashore.

יום ההוא ה ב ויושע יהו ים ל מיד מצר את־ישרא

ים רא ישראל את־מצר וית הים ת על־שפ מ

Vayosha Adonai bayom hahu et Yisra’el miyad Mitzrayim, vayar Yisra’el et Mitzrayim met al sefat hayam.

31 The Israelites saw the great power3 God used on Egypt; the people perceived God, and they believed in God and in God’s servant Moses.

ה ◊ ל את־היד הגדל רא ישרא ויר עשה יהו ים אש ה במצר

וייראו העם את־יהוה ה ויאמינו ביהו

ה עבדו ובמש

◊ Vayar Yisra’el et hayad hagdolah asher asah Adonai beMitzrayim vayir’u ha’am et Adonai vaya’aminu bAdonai uveMoshe avdo.

1 Cries of terror when they saw the Egyptian army after them! 2 Also known as the Song of Moses. 3 “The great hand.”

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Ex 15:1-18 Then Moses sang with the Israelites this song to God— these are the words:1 I will sing to God, who is higher than the proud2 and tossed3 horse and rider into the sea.

ל י ישרא יר־משה ובנ אז ישה הזאת ליהו א הת־השיר

ר ויאמר ו לאמ ה אשירה ליהוה ה גא י־גא כ

ה בים סוס ורכבו רמ

Az yashir Moshe uvenei Yisra’el et hashirah hazot lAdonai vayomru lemor: Ashira lAdonai ki ga’o ga’ah, sus verochvo ramah vayam.

2 My strength and song are God, who is my salvation: this is my God whom I praise, my ancestors’ God, whom I exalt.

ה וזמרת יעז י יהי־ל ישועה יו ל

הו אלי הז ואנוי יא�ה נהו אב וארממ

Ozi vezimrat Yah, vayehi li lishu’ah. Zeh Eli ve’anvehu, Elohei avi, va’arom’menhu.

3 God is a warrior whom you call “God.”

מלחמה איש היהו שמו היהו

Adonai ish mil’chamah, “Adonai” shemo.

4 Pharaoh’s chariots and army, God threw them into the sea, and the pick of Pharaoh’s captains drowned in the Reed Sea.

ה תמרכב וחילו פרע בים היר

יו רומבח לש ש בים־סוף וטבע

Markevot Par’oh vecheilo yarah vayam, umivchar shalishav tub’u veYam Suf.

5 Deep water covered them; they fell in the depths like a stone.

ימויכס תתהמ בן במצו�ת וירד כמו־א

Tehomot yechasyumu; yardu vimtzolot kemo aven.

6 God, your right hand is awesome in power. God, your right hand shatters the foe.

ינ� ח ינאדר היהו ימ בכינ� אויב תרעץ היהו ימ

Yemin’cha, Adonai, nedari bako’ach: Yemin’cha, Adonai, tir’atz oyev.

7 In your great majesty you crush those who resist you; you send your anger to devour them like straw.4

גאונ� בובר קמי� סתהר

נ� תשלח חר שכק מויאכל

Uverov ge’on’cha taharos kamecha. Teshalach charon’cha, yochlemo kakash.

1 Literally, the Hebrew idiom says “and they spoke, saying.” 2 The root of ה גאה גא means “proud” or “high.” The phrase implies that God is intensely exalted, and that God is higher than the arrogant enemies who have now been humbled. 3 The Hebrew root רם means “high,” so this is ironic: God raised the enemy, then tossed them down. 4 The image could be of a beast eating straw, or a fire burning up dried grass and stubble.

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8 You snorted,1 and the waters piled up, the streams stood like a wall, deep water congealed in the sea’s heart.

אפי� וח ובר יםרמו מ ע נ

נזלים כמו־נד ונצב פא ת וק בלב־ים תהמ

Uveru’ach apecha ne’ermu mayim, nitzvu chemo ned nozlim, kaf’u tehomot belev yam.

9 The enemy said, “I will chase and catch them, I’ll split the spoil to gorge my greed. I will draw my sword; my hand will beggar them.”2

אויב ראמ אשיג ףארד שלל קאחל

י מותמלא נפשי יקאר חרב

י מותוריש יד

Amar oyev, “Erdof, asig, achalek shalal; timla’emo nafshi; arik charbi, torisheimo yadi!”

10 You breathed your wind, and the sea covered them. They sank like lead in the towering waters.

ברוח� פת נש ים מוכס

ללו רת צ עופ כים יםבמ אדיר

Nashafta veruchacha kisamo yam; tzalelu ka’oferet bemayim adirim.

11 God, who of all the gods is like you? Who is like you, magnificent in holiness, praised in awe,3 working wonders?

י־כמ אלם כהמ היהו בכה ימ דש נאדר כמ בק

שה תה�ת אנור לא ע פ

Mi chamocha ba’elim, Adonai? Mi kamocha ne’dar bakodesh, nora tehilot, oseh feleh?

12 You stretched out your right hand: the earth swallowed them.

ימינ� ית נט רץ מותבלע א

Natita yemin’cha tivla’emo aretz.

13 With your love you led us, you saved this people, with your power you guided us to your holy center.4

בחסד� ית נח גאלת ועם־ז

בעז� לת נה � האל־נו קדש

Nachita vechasdecha; am zu ga’alta. Nehalta ve’ozcha el nevei kodshecha.

14 Other nations heard and were upset: panic seized the Philistines.

מע ים וש ירגזון עמז ילח י אח שת ישב פל

Sham’u amim, yirgazun: chil achaz yoshvei Pelashet.

1 “And in the breath of your nostril/anger.” .poor, beggar. The enemy seems motivated by greed—רש .treasure, plunder, spoil—שלל 23 “Awesome of praises.” has two meanings: resting place/dwelling/pasture, and beauty. You could translate this phrase as “the נוה 4dwelling place of your holiness,” referring to the Temple (perhaps as prophecy). However, as the Children of Israel stood on the shore after their rescue, they might well feel they were at the very center of God’s power.

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15 Edom’s chiefs were downcast; trembling gripped Moab’s leaders; all the Canaanites melted in dismay.

אדום יאלופ נבהלו זא ב יאיל אחזמו מוא רעד יל גונמ י כ כנען ישב

Az nivhalu alufei Edom, eilei Mo’av yochazemo ra’ad; namogu kol yoshvei Chena’an.

16 Fear and trembling fall on them, חד אימתה עליהם לתפ .Tipol aleihem eimatah vafachad ופbefore your great power they are silent as stone until your people pass, God, until we pass, the people you have taken.

זרוע� לבגד כאבן וידמ

עד־ יהוה עמ� רעד־יעב ר קנית עם־זו יעב

Bigdol zero’acha yidmu ka’aven ad ya’avor amcha, Adonai, ad ya’avor am zu kanita.

17 Lead them, plant them in the mountain you inherit— God, the place you made as your home, Adonai’s sanctuary that you fixed yourself.

ותטעמו מותבא ת� נחל רבה הלת יהו פע לשבת� וןמכ

י� כוננו אדני שמקד יד

Tevi’emo vetita’emo behar nachalat’cha. Machon leshivtecha pa’alta, Adonai. Mikdash Adonai konenu yadecha.

18 God will rule forever and ever. ד םעל ל ימ�� ׀ היהו .Adonai yimloch le’olam va’ed וע18 God will rule forever and ever.1 ד םעל ל ימ�� ׀ היהו .Adonai yimloch le’olam va’ed וע

The prayer leader concludes this part of the service with more scriptural verses. Psalm 22:29 God has the power to rule and governs the other nations.

כי ליהוה המלוכה ◊ ומשל בגוים

◊ Ki lAdonai ham’lucha umoshel bagoyim

Obadiah 1:21The rescuers will climb Mount Zion to judge Mount Esau— and God will be the governor.

ועלו מושעים בהר ציון לשפט את־הר עשו

והיתה ליהוה המלוכה

Ve’alu moshi’im beHar Tziyon lishpot et Har Esav, vehayta lAdonai hamluchah.

Zech. 14:9 And God will be ruler over all the earth; on that day God will be one and God’s name will be one.


ביום ההוא יהיה יהוה אחד ושמו אחד


We are seated x

1 We repeat the last verse, verse 18, so as to mark the end of the poem.

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__________________________ The Life Force ▪ נשמת ▪ Nishmat _________________________ The life force of every living thing will bless your name, our sovereign God, and every creature’s spirit will praise and exalt the thought of you, our ruler, forever.

x חי-נשמת כל שמ�-תבר� את יי א�הינו בשר-ורוח כל

תפאר ותרומם זכר� מלכנו תמיד

{ Nishmat kol chai tevarech et shimcha Adonai Eloheinu, veru’ach kol basar tefa’er ut’romem zichrecha malkenu tamid.

From eternity to eternity you are God; and but for you we have no ruler, redeemer, and savior, who notices, brings success, sustains, and takes pity in every time of trouble and distress.

העולם-העולם ועד-מן אתה אל

ומבלעדי� אין לנו מל� גואל ומושיע פודה ומציל

ומפרנס ומרחם עת צרה וצוקה -בכל

Min ha’olam ve’ad ha’olam ata El, umibaladecha ein lanu melech, go’el umoshi’a, podeh umatzil, um’farnes um’rachem bechol et tzara vetzuka.

We have no ruler but you: God of the first and last, God of all creatures, ruler of all generations, hailed with a multitude of praises, guiding the world with kindness and its creatures with compassion.

לנו מל� אלא אתה-אין א�הי הראשונים והאחרונים

בריות-אלוה כל תולדות-אדון כל

המהלל ברב התשבחות המנהג עולמו בחסד

ובריותיו ברחמים

Ein lanu melech ela ata Elohei harishonim veha’acharonim Elo’ah kol b’riyot adon kol toladot hamhulal berov hatishbachot ham’naheg olamo bechesed uv’riyotav berachamim.

God neither slumbers nor sleeps; waking the sleepers and rousing the slumberers, giving speech to the mute, and freeing the bound, supporting those who fall, and lifting up those who are bent over; to you alone do we give thanks.

יישן-ינום ו�א-ויי �א המעורר ישנים

והמקיץ נרדמים והמשיח אלמים והמתיר אסורים והסומ� נופלים והזוקף כפופים

ל� לבד� אנחנו מודים

VAdonai lo yanum velo yishan, ham’orer y’shenim vehamekitz nirdamim vehamesi’ach ilmim vehamatir asurim vehasomech noflim vehazokef kefufim; lecha levad’cha anachnu modim.

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Even if our mouths were filled with song like the sea, our tongues with joy like the multitude of waves, our lips with praise like the expanse of the heavens, our eyes bright like the sun and moon, our hands spread out like eagles in the sky, and our legs swift as gazelles—

אלו פינו מלא שירה כים

ולשוננו רנה כהמון גליו

ושפתותינו שבח כמרחבי רקיע

ועינינו מאירות כשמש וכירח

וידינו פרושות כנשרי שמים

לות ורגלינו קלות כאי

Ilu finu maleh shirah chayam ulshonenu rinah kahamon galav vesiftoteinu shevach kemer’chavei rakiah ve’eneinu me’irot kashemesh vechayare’ach veyadenu ferusot kenishrei shamayim veragleinu kalot ka’ayalot—

we wouldn’t be adequate to thank you, our ruling God and God of our ancestors, and to bless your name for even one of the millions and billions and trillions1 of favors you have done for our ancestors and for us.

אין אנחנו מספיקים להודות ל� יי א�הינו

וא�הי אבותינו שמ�-ולבר� את

אחת מאלף אלף-על אלפי אלפים ורבי רבבות פעמים הטובות שעשית

ועמנו אבותינו -עם

ein anachnu maspikim lehodot lecha Adonai Eloheinu vElohei avoteinu ulevarech et shemecha al achat me’alef elef alfei alafim veribei revavot pe’amim hatovot she’asita im avoteinu ve’imanu.

You saved us from Egypt, ruling God, and took us from the house of slavery. You fed us when we were hungry and sustained us when we had plenty; and you rescued us from the sword and saved us from the plague, and you guarded us from severe and lasting diseases.

ממצרים גאלתנו יי א�הינו

ומבית עבדים פדיתנו ברעב זנתנו

נוובשבע כלכלת ומחרב הצלתנו ומדבר מלטתנו ומחלים רעים

ונאמנים דליתנו

MiMitzrayim ge’altanu Adonai Eloheinu umibeit avadim peditanu; bera’av zantanu uv’sava kilkaltanu umecherev hitzaltanu umidever milat’tanu umecholayim ra’im vene’emanim dilitanu.

1 What are these numbers? “The thousand thousand of thousands of thousands and many myriads.” I take a myriad to be 10,000; but at any rate the numbers are huge.

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Until now your mercy has helped us and your kindness has not left us; and don’t abandon us, ruling God, forever.

הנה עזרונו רחמי�-עד עזבונו חסדי�-ו�א תטשנו-ואל

יי א�הינו לנצח

Ad hena azarunu rachamecha velo azavunu chasadecha ve’al titshenu Adonai Eloheinu lanetzach.

And so the limbs you formed for us and the spirit and soul you breathed in our nostrils, the tongue you put in our mouths,

כן אברים שפלגת בנו-על מהורוח ונש

שנפחת באפינו ולשון אשר שמת בפינו

Al ken evarim shepilagta banu veru’ach un’shama shenafachta ve’apeinu velashon asher samta befinu,

they will thank, bless, praise, laud, exalt, worship, sanctify and pay homage to your name, O our ruler.

הן הם יודו ויברכו וישבחו ויפארו וירוממו

ויעריצו ויקדישו שמ� מלכנו-וימליכו את

hen hem yodu vivar’chu vishabchu vifa’aru virom’mu veya’aritzu veyakdishu veyamlichu et shimcha, malkenu.

For every mouth will thank you, and every tongue will promise you, and every knee will kneel to you, and everything which stands will bow down to you, and every heart will fear you, and all their innards and kidneys will sing to your name.

פה ל� יודה-כי כל לשון ל� תשבע-וכל בר� ל� תכרע-וכל קומה-וכל

לפני� תשתחוה לבבות ייראו�-וכל קרב וכליות-וכל

יזמרו לשמ�

Ki chol pel lecha yodeh vechol lashon lecha tishava vechol berech lecha tichra vechol koma lefanecha tishtachaveh, vechol levavot yira’ucha vechol kerev uchlayot yezamru lishmecha.

As it is said, כדבר שכתוב Kadavar shekatuv, Psalms 35:10 All my bones shall say, ‘God, who is like you? You save the poor person from the mugger,1 the pauper and beggar from the thief.’

י תאמרנהכל עצמות מי כמו� יהוה

מציל עני מחזק ממנו ועני ואביון מגזלו

Kol atzmotai tomarna: ‘Adonai, mi chamocha? Matzil ani mechazak mimenu, ve’ani ve’evyon migozlo.’

Who is like you, who can equal you, and who can compare to you? O God—great, mighty, and awesome—

ל�-ל� ומי ישוה-מי ידמה ל�-ער�ומי י

האל הגדול הגבור והנורא

Mi yidmeh lach umi yishveh lach umi ya’aroch lach? Ha’El hagadol hagibor vehanorah

Gen 14:22 God on high, who owns sky and land. רץ ים וא .El elyon, koneh shamayim va’aretz אל עליון קנה שמ

1 “From one who is too strong for him.”

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We’ll hail you and praise you and laud you

נהלל� ונשבח� ◊ ונפאר�

◊ Nehalelcha uneshabech’cha unefa’er’cha

and bless your holy name, as it is said:

שם קדש�-ונבר� את כאמור

unevarech et shem kodshecha ka’amur:

Psalm 103:1 A psalm of David: Bless God, O my soul; and all my innards, God’s holy name.

לדוד יהוהברכי נפשי את־

את־שם קדשווכל־קרבי

LeDavid: Bar’chi nafshi et Adonai vechol keravai et shem kodsho.

On a festival holy day, the leader begins here. God, in the power of your strength, great in the glory of your name, mighty forever, awesome for your fearsome deeds—

אל בתעצמות עז� ה הגדול בכבוד שמ�

הגבור לנצח והנורא בנוראותי�

Ha’El beta’atzumot uzecha hagadol bichvod shemecha hagibor lanetzach vehanorah benor’otecha—

The ruler who sits on a high and lofty throne.

המל� היושב כסא רם ונשא -על

hamelech hayoshev al kiseh ram venisah.

On a regular Shabbat, the leader begins here. God, who occupies eternity, is called high and sacred.1 And it’s written,

שוכן עד ◊ מרום וקדוש שמו

וכתוב

◊ Shochen ad marom vekadosh shemo. Vechatuv:

Ps. 33:1 You righteous, rejoice in God; for upright people, giving praise feels right.

הוהרננו צדיקים בי לישרים נאוה תהלה

Ranenu, tzadikim, bAdonai, la’y’sharim nava tehilah.

You’ll be hailed by honest mouths, blessed by words of the righteous, honored by tongues of the devoted and made holy among holy ones.2

רים תתהללש י בפי ◊ דיקים תתבר�צ ובדברי סידים תתרומםח ובלשון דושים תתקדשק ובקרב

◊ Befi yesharim tit’halal uv’divrei tzadikim titbarach uvilshon chasidim titromam uv’kerev kedoshim titkadash.

1 Or, “‘exalted’ and ‘holy’ is God’s name.” 2 Look at the first Hebrew letter of the second word in the last four lines of this section. The letters spell יצחק, Isaac, perhaps a reference to the person who composed the prayer. The four words of this acrostic mean upright, righteous, devout and holy, perhaps showing a progression towards God.

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And in the gatherings of myriads of your people Israel, joyfully will your name be glorified, ruler, in every generation;

ובמקהלות רבבות עמ� בית ישראל

ברנה יתפאר שמ� מלכנו דור ודור -בכל

Uvemak’halot riv’vot amcha beit Yisra’el berina yitpa’ar shimcha malkenu bechol dor vador;

for this is the duty of all creatures before you, ruling God and God of our ancestors:

היצורים-שכן חובת כל לפני� יי א�הינו וא�הי אבותינו

sheken chovat kol hay’tzurim lefanecha, Adonai Eloheinu vElohei avoteinu ,

to thank, hail, praise, glorify, honor, adorn, bless, exalt, and sing praises,

להודות להלל לשבח ◊ לפאר לרומם להדר לבר� לעלה ולקלס

◊ lehodot lehalel leshabe’ach lefa’er leromem lehader levarech le’aleh ulkales

more than words of song and praise by David the child of Jesse, your servant, your anointed.

דברי שירות ותשבחות-כל-על ישי-דוד בן

עבד� משיח�

al kol divrei shirot vetishbechot David ben Yishai avd’cha meshichecha.

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We stand u

____________ May Your Name Be Praised▪ �ישתבח שמ ▪ Yishtabach Shimcha ____________ May your name be praised for ever, our ruler—

u ישתבח שמ� לעד מלכנו

u Yishtabach shimcha la’ad malkenu,

God, the ruler who is great and holy in sky and on earth. Because to you, ruling God and God of our ancestors,

הקדושהאל המל� הגדול ו בשמים ובארץ

ל� נאה יי א�הינו-כי וא�הי אבותינו

ha’El hamelech hagadol vehakadosh bashamayim uva’aretz; ki lecha na’eh, Adonai Eloheinu vElohei avoteinu ,

we should give song and praise, acclamation and music, power and government, victory, greatness, and strength,

שיר ושבחה הלל וזמרה

ז וממשלהע נצח גדלה וגבורה

shir ush’vacha, hallel vezimrah, oz umemshalah, netzach gedulah ug’vurah,

praise and glory, holiness and royalty,

תהלה ותפארת קדשה ומלכות

tehilah vetif’eret, kedushah umalchut,

blessing and thanks, from now to eternity.

ברכות והודאות ◊ עולם -מעתה ועד

◊ berachot vehoda’ot me’atah ve’ad olam.

Blessed are you, God, God and ruler great in praises, God of thanks, ruler of wonders, who favors musical songs, sovereign and God, life of all worlds.

ברו� אתה יי אל מל� גדול בתשבחות

אל ההודאות אדון הנפלאות הבוחר בשירי זמרה

אמןמל� אל חי העולמים

Baruch ata Adonai, El melech, gadol batishbachot, El hahoda’ot, Adon hanifla’ot, habocher beshirei zimrah: melech El, chei ha’olamim. Amen

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אבעלמ דאמירן אמן אמן ואמרו



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Shema and Its Blessings ___________________________ Call to Prayer ▪ ברכו ▪ Bar’chu ___________________________

We remain standing as the leader begins the call to prayer. Bless God, the blessed one. v ברכו u המבר� יי ־את y Bar’chu u et Adonai hamvorach.

The congregation responds, and the leader repeats: Blessed is God, the blessed one, for ever and ever.






____________________________ First Blessing Before Shema ____________________________ We are seated x

We bless you, God, our God, ruler of the universe, who forms light, creates darkness, makes peace and creates all things.

x ברו� אתה יי ינו מל� העולםא�ה

ובורא חש� יוצר אור הכל-ובורא את עשה שלום

{Baruch atah Adonai Eloheinu melech ha’olam, yotzer or uvoreh choshech, oseh shalom uvoreh et hakol.

____________________ Every Thing Will Give You Thanks ▪ �הכל יודו ▪ Hakol Yoducha ____________________ Every thing will give you thanks, and every thing will give you praise, And every thing will say: “Nothing is holy like God!”

הכל יודו� ל ישבחו�והכ

והכל יאמרו אין קדוש כיי

Hakol yoducha, vehakol yeshab’chucha, vehakol yomru: “Ein kadosh kAdonai!”

Every thing will exalt you (selah)1 creator of every thing—

הכל ירוממו� סלה יוצר הכל

Hakol yeromemucha, selah, yotzer hakol,

God who opens every day the doors of dawn’s gates,2 parts the shutters of the sky, sends the sun from its couch and the moon from its bed,

יום-האל הפותח בכל דלתות שערי מזרח ובוקע חלוני רקיע

מוציא חמה ממקומה ולבנה ממכון שבתה

haEl hapote’ach bechol yom daltot sha’arei mizrach uvoke’a chalonei raki’ah, motzi chamah mimkomah ulevanah mimchon shivtah,

1 Selah is an untranslatable word. We don’t know what it means, though many guesses are made. 2 A door in a gate, you ask? Certainly. A large city gate could have a small door, a postern, to let one person in or out.

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who gives light to the whole world and to the creatures you made with your attribute of mercy,1

ומאיר לעולם כלו וליושביו שברא

במדת רחמים

ume’ir la’olam kulo, uleyoshvav shebarah, bemidat rachamim.

who gives light to the world and those who live there, in mercy, who in goodness renews, every day, forever, the work of Creation—

המאיר לארץ ולדרים עליה ברחמים

יום-ובטובו מחדש בכל תמיד מעשה בראשית

Hame’ir la’aretz veladarim aleha berachamim, uvetuvo mechadesh bechol yom tamid ma’aseh vereshit,

the ruler on high— peerless2 since ancient times— who is praised and glorified, exalted since the world began, eternal God. In your abundant mercy, have mercy on us,

המל� המרומם לבדו מאז

המשבח והמפואר והמתנשא מימות עולם

א�הי עולם ברחמי� הרבים

רחם עלינו

Hamelech hamromam, levado me’az, hamshubach vehamfo’ar, vehamitnaseh mimot olam— Elohei olam. Berachamecha harabim rachem aleinu,

ruler of our strength, rock of our refuge, shield of our salvation, where we take shelter.3

אדון עזנו צור משגבנו בעדנו משגב ישענו מגן

adon uzeinu, tzur misgabeinu, magen yish’einu, misgav ba’adeinu.

There is nothing like you, nothing but you, nothing without you—who is like you?

�כערכ� ואין זולת אין �דומה ל ומי �אפס בלת

Ein ke’erkecha, ve’ein zulatecha; efes biltecha, umi domeh lach.

Nothing can match you, ruling God, in this world; there is nothing but you, ruler, for the life of the World to Come.

ויי א�הינ אין כערכ� ◊ בעולם הזה

ואין זולת� מלכנו לחיי העולם הבא

◊ Ein ke’erkecha Adonai Eloheinu ba’olam hazeh, ve’ein zulat’cha malkeinu lechayey ha’olam habah.

Nothing is without you, redeemer, to the Messianic Era, and no one can compare to you, savior, when bringing life to the dead.

אפס בלת� גואלנו לימות המשיח

מושיענו �ואין דומה ל לתחית המתים

Efes biltecha, go’aleinu limot haMashi’ach, ve’ein domeh lecha, moshi’einu, lit’chiyat hametim.

1 God has different attributes and appears to us in different ways, as philosophers and mystics try to explain. Some say that God’s overflow of “love” (or “mercy”) was the immediate cause of creation. .means “alone”—i.e., God has no companion; no being can compare לבדו 23 “Shelter for us.”

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__________________________________ God, Ruler ▪ ל אדוןא ▪ El Adon __________________________________ God, ruler over all your works, blessed and praised by every spirit,

ל אדוןא המעשים-על כל

ומבר�רו� ב נשמה -בפי כל

El adon al kol hama’asim, Baruch um’vorach befi kol neshamah.

whose greatness and goodness fill the world; who is surrounded by knowledge and understanding,

דלו וטובו ג מלא עולם

עת ותבונהד סובבים אותו

Godlo vetuvo malei olam: Da’at utevunah sovevim oto.

who rises above the holy beings, and who is splendid in glory— more than the Chariot.

מתגאהה על חיות הקדש

נהדר בכבודו על המרכבה

Hamitga’eh al chayot hakodesh, Veneh’dar bechavod al hamerkavah.

Merit and justice are before God’s throne; kindness and mercy precede God’s glory.

כות ומישורז לפני כסאו

סד ורחמיםח לפני כבודו

Zechut umishor lifnei chis’o; Chesed verachamim lifnei chevodo.

Good are the lights that our God created: God made them with knowledge, understanding and foresight.

ובים מאורותט שברא א�הינו

צרם בדעתי בבינה ובהשכל

Tovim me’orot shebarah Eloheinu: Yetzaram beda’at, bevinah uvehaskel.

Strength and power God gave them, to govern the world below.

ח וגבורהכ נתן בהם

היות מושליםל בקרב תבל

Ko’ach ug’vurah natan bahem, Lih’yot moshlim bekerev tevel.

They are full of brilliance and bring out their brightness; their light beautifies the whole world.

לאים זיומ ומפיקים נגה

אה זיוםנ העולם -בכל

Mele’im ziv umefikim nogah, Na’eh zivam bechol ha’olam.

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They rejoice as they go out and delight in their return: in fear, they perform their owner’s will.

בצאתםמחים ש וששים בבואם

ושים באימהע רצון קונם

Semechim betzeitam vesasim bevo’am; Osim be’eimah retzon konam.

Splendor and glory they bring to God’s name, joy and happiness to think of God’s sovereignty.

אר וכבודפ ו נותנים לשמ

הלה ורנהצ לזכר מלכותו

Pe’eir vechavod notnim lishmo; Tzoholah verinah lezecher malchuto.

God called to the sun, and it beamed light; God saw, and arranged the course of the moon.

רא לשמשק ויזרח אור

אה והתקיןר צורת הלבנה

Karah lashemesh, vayizrach or; Ra’ah vehitkin tzurat hal’vanah.

They bring God praise, all the host on high, splendor and greatness— the seraphim, the ofanim and the holy beings.

בח נותנים לו ש צבא מרום-כל הפארת וגדל ת

שרפים ואופנים וחיות הקדש

Shevach notnim lo kol tzeva marom; Tif’eret ugedulah serafim ve’ofanim vechayot hakodesh.

______________________ To God Who Rested ▪ לאל אשר שבת ▪ La’El Asher Shavat ______________________ They bring praise1 to the God who rested from all work.

המעשים -לאל אשר שבת מכל

La’El asher shavat mikol hama’asim.

On the seventh day, God rose and sat on the throne of glory.

ביום השביעי התעלה וישב על כסא כבודו

Bayom hashvi’i hit’alah veyashav al kisei chevodo.

With splendor God clothed the day of rest, called it a delight, the Sabbath day.

תפארת עטה ליום המנוחה

ענג קרא ליום השבת

Tif’eret atah leyom hamenuchah, oneg karah leyom haShabbat.

This is the seventh day’s praise: that then God rested from all God’s work.

זה שבח שליום השביעי שבו שבת אל מכל מלאכתו

Zeh shevach shelayom hashvi’i: shebo shavat El mikol melachto,

And the seventh day gives praise and speaks:

ויום השביעי משבח ואומר

veyom hash’vi’i meshabe’ach ve’omer:

1 This section continues the thought from the previous section, El Adon.

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Ps 92:1-2 “A psalm, a song of the seventh day: O God, to you our thanks are due…”

מזמור שיר ליום השבת הוהטוב להדות לי

“Mizmor, shir leyom haShabbat: Tov lehodot lAdonai…”

And so let them all praise and bless God— all God’s creatures— giving praise, honor, and greatness to God, the ruler, who creates everything,

לפיכ� יפארו ויברכו לאל יצוריו-כל

שבח יקר וגדלה יתנו לאל מל� יוצר כל

Lefichach yefa’aru vivar’chu la’El kol yetzurav. Shevach, yekar ugedulah yitnu, la’El melech, yotzer kol,

who gives a heritage of rest to God’s people Israel with divine holiness on the holy Sabbath day.

המנחיל מנוחה לעמו ישראל בקדשתו

ביום שבת קדש

hamanchil menuchah le’amo Yisra’el bikdushato beyom Shabbat kodesh.

Your name, ruling God— let it be made holy; and may thoughts of you, our ruler, be made glorious, in heaven above and on the earth below.

שמ� יי א�הינו יתקדש

וזכר� מלכנו יתפאר

בשמים ממעל ועל הארץ מתחת

Shimcha, Adonai Eloheinu, yitkadash, vezichrecha, malkeinu, yitpa’ar bashamayim mima’al ve’al ha’aretz mitachat.

Savior, you should be praised more than any of your works, more than the lights you made— may they honor you too—selah!

תתבר� מושיענו על שבח מעשה ידי�

ועל מאורי אור שעשית יפארו� סלה

Titbarach, moshi’einu, al shevach ma’asei yadechah, ve’al me’orei or she’asita yefa’arucha—selah!

______________________ Be Blessed, Our Rock ▪ �צורנו תתבר ▪ Titbarach, Tzureinu ______________________ Be blessed, our rock, ruler, redeemer, maker of the holy ones.

תתבר� צורנו מלכנו וגואלנו

בורא קדושים

Titbarach, tzureinu, malkeinu vego’aleinu, borei kedoshim.

May your name be ever praised, our ruler who forms the ministering angels,1

ישתבח שמ� לעד מלכנו יוצר משרתים

Yishtabach shimcha la’ad, malkeinu, yotzer meshartim,

1 “Ministering” angel is from the root for service or utility. These are the angels who don’t “only stand and wait,” in John Milton’s words.

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whose ministering angels all stand at the peak of the universe and declare in awe, together, aloud, the words of

ואשר משרתיו כלם עומדים ברום עולם

ומשמיעים ביראה יחד בקול דברי

va’asher meshartav kulam omdim berum olam umashmi’im beyir’ah, yachad bekol divrei

Jer 10:10 the living God who rules the world. א�הים חיים ומל� עולם Elohim chayim umelech olam.

They are all loved, they are all pure, they are all powerful, and they all perform in fear and awe the will of their owner.

וריםכלם אהובים כלם בר כלם גבורים

וכלם עשים באימה וביראה רצון קונם

Kulam ahuvim, kulam berurim, kulam giborim, vechulam osim be’eimah uveyir’ah retzon konam.

And they all open their mouths in holiness and purity, in song and chant, and they bless and praise, honor and adore, grant holiness and government

פיהם-וכלם פותחים את ◊ בקדשה ובטהרה בשירה ובזמרה

ומברכים ומשבחים ומפארים ומעריצים

ומקדישים וממליכים

◊ Vechulam pot’chim et pihem bikdushah uvetohorah, beshirah uvezimrah, umevar’chim umeshabchim umefa’arim uma’aritzim umakdishim umamlichim

Congregation and leader recite the next three lines aloud. to the name of the ruling God— great, mighty and awesome— it is holy!1

האל המל� שם-את הגדול הגבור והנורא

קדוש הוא

et shem haEl hamelech hagadol, hagibor vehanorah, kadosh hu.

And they all accept the yoke of heaven’s rule, one from the other; they grant permission, each to the other,

עליהםוכלם מקבלים על מלכות שמים

זה מזה ונותנים רשות זה לזה

Vechulam mekablim aleihem ol malchut shamayim, zeh mizeh, venotnim reshut, zeh lazeh,

to sanctify their maker with serene spirit,2 with pure speech and holy melody, all as one; they respond and declare in awe:1

להקדיש ליוצרם ◊ בנחת רוח בשפה ברורה

ובנעימה קדושה כלם כאחד עונים ואומרים ביראה

◊ lehakdish leyotzram benachat ru’ach, besafah verurah, uvin’imah kedoshah, kulam ke’echad onim ve’omrim beyir’ah:

1 Or “God is holy.” Psalm 99:3 says “Let them give thanks to your name, great and awesome—it is holy!” 2 “With quietness of spirit,” with equanimity, unperturbed (because they know they have the right to engage in praising their maker).

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Congregation and prayer leader say the next three lines (the angels’ part) aloud: Isaiah 6:3 Holy, holy, holy is God of hosts; God’s glory fills the universe.

קדוש קדוש קדוש יהוה צבאות

מלא כל־הארץ כבודו

Kadosh kadosh kadosh Adonai tzeva’ot; melo chol ha’aretz kevodo.

And the ofanim and the holy beings, with great noise rise to the level of the seraphs

והאופנים וחיות הקדש ◊ ברעש גדול

מתנשאים לעמת שרפים

◊ Veha’ofanim vechayot hakodesh bera’ash gadol mitnas’im le’umat serafim;

across from them, give praise and say: משבחים ואומרים לעמתם le’umatam meshabchim ve’omrim: Congregation and prayer leader say the next two lines (the angels’ part) aloud:

Ezek 3:12 “Blessed is God’s glory flowing from its source.”



They bring melodies to blessed God, to the ruling, living, abiding God they pronounce songs and declare praises,

ברו� נעימות יתנו לאל למל� אל חי וקים

זמירות יאמרו ותשבחות ישמיעו

Le’El baruch ne’imot yitenu, lamelech El chay vekayam zemirot yomeru vetishbachot yashmi’u,

for God alone works mighty deeds, creates innovations, prevails in wars, sows righteousness, grows salvation, and creates cures; awesome in praises, God is the ruler of miracles who renews in goodness every day, forever, the work of creation, as the Psalm says:

כי הוא לבדו פועל גבורות שות עשה חד

בעל מלחמות זורע צדקות

מצמיח ישועות בורא רפואות נורא תהלות

אדון הנפלאות המחדש בטובו

יום תמיד-בכל מעשה בראשית כאמור

Ki hu levado po’el gevurot, oseh chadashot, ba’al mil’chamot, zore’ah tzedakot, matzmi’ach yeshu’ot borei refu’ot, norah tehilot, adon hanifla’ot, hamchadesh betuvo bechol yom tamid ma’asei vereshit, ka’amur:

Ps 136:7 “To the one who makes great lights, whose kindness lasts forever.”

לעשה אורים גדלים כי לעולם חסדו

“Le’oseh orim gedolim, ki le’olam chasdo.”

O, make a new light shine on Zion, ◊ איר ,Or chadash al Tziyon ta’ir ◊ אור חדש על ציון ת

1 The chorus of angels is pictured as responsive—one group begins and the others respond.

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and let us all be worthy of its light—soon! We bless you, God who creates the lights.

ונזכה כלנו מהרה לאורו ברו� אתה יי

אמןיוצר המאורות

venizkeh chulanu meherah le’oro. Baruch atah Adonai, yotzeir ham’orot. Amen

___________________________ Second Blessing Before Shema __________________________ With great love have you loved us, O Ruler, our God; with great compassion—and more— have you pitied us, source of life and power, for the sake of our ancestors who trusted you— and you taught them laws of life— so be kind to us and teach us! Merciful source of life, the Kind One, pity us and let our hearts grasp and understand, listen, learn, and teach, observe, perform, and fulfill every word of the study of your Torah with love.

אהבה רבה אהבתנו יי א�הינו

חמלה גדולה ויתרה חמלת עלינו אבינו מלכנו

בעבור אבותינו שבטחו ב�

ותלמדם חקי חיים וכן תחננו ותלמדנ

אבינו האב הרחמן המרחם רחם עלינו

ותן בלבנו להבין ולהשכיל לשמע ללמד וללמד

לשמר ולעשות ולקים דברי תלמוד תורת�-כל-את

באהבה

Ahavah raba ahavtanu Adonai Eloheinu, chemlah gedolah viteirah chamalta aleinu, avinu malkeinu, ba’avur avoteinu shebat’chu vecha— vatlamdeim chukei chayim— ken techoneinu utelamdeinu. Avinu, ha’av harachaman, hamrachem, rachem aleinu, veten belibenu lehavin ulehaskil, lishmo’a, lilmod, ulelamed, lishmor vela’asot ulekayem et kol divrei talmud Toratecha be’ahava.

Brighten our eyes in your Torah, and fasten our hearts to your rules, and unite our hearts to love and revere your name, and we shall never be ashamed.

בתורת�והאר עינינו במצותי� ודבק לבנו

ויחד לבבנו שמ�-את לאהבה וליראה

ו�א נבוש לעולם ועד

Veha’er eineinu beToratecha, vedabek libeinu bemitzvotecha, veyached levavenu le’ahavah uleyir’ah et shemecha, velo nevosh le’olam va’ed.

Because in your holy name, great and awesome, we place our trust, we shall gladly enjoy your salvation.

כי בשם קדש� בטחנו הגדול והנורא

בישועת� נגילה ונשמחה

Ki veshem kodshecha hagadol vehanorah, batachnu, nagilah venismecha bishu’atecha.

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Gather the four tzitziyot on the tallit and hold them1 Bring us in peace from the four corners of the earth, and walk us proudly to our land, for the God who works salvation is you. You chose us from all peoples and languages and brought us close to your great name in truth (selah), to thank you and to declare your unity in love. We bless you, God, who chooses your people Israel in love.

והביאנו לשלום ◊ מארבע כנפות הארץ

יות לארצנוותוליכנו קוממ כי אל פועל ישועות אתה

ובנו בחרת עם ולשון-מכל

לשמ� הגדול וקרבתנו סלה באמת להודות ל�

וליחד� באהבה ברו� אתה יי

הבוחר בעמו ישראל אמןבאהבה

◊ Vahavi’enu leshalom me’arbah kanfot ha’aretz, vetolichenu komemiyut le’artzenu, ki eil po’el yeshu’ot atah uvanu vacharta mikol am velashon, vekeravtanu leshimcha hagadol selah be’emet, lehodot lecha uleyachedcha be’ahavah. Baruch atah Adonai, habocher be’amo Yisra’el be’ahavah. Amen

1 We gather the tzitziyot in the left hand, opposite the heart, between the ring finger and little finger.

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______________________________ Shema (First Paragraph) _____________________________ Add this shaded line when praying without a minyan.

God is the reliable ruler. אל מל� נאמן El melech ne’eman. Deut. 6:4 Listen, descendants of Israel: The Ruler is our God; the Ruler is one.1



Say the next two lines silently. Blessed is God’s name, the glory of whose reign lasts forever.2

ברו� שם כבוד מלכותו לעולם ועד







� על־לבב







ם לא�ת על־יד�וק שרתת ב ין עיני�והיו לטטפ





1 The ע of עשמ and ד of דאח are large letters. Together, they form the Hebrew word דע , “witness”; with this declaration of God’s unity, we Jews bear witness to our faith. Another reason for the large letters is to avoid misreading שמא (perhaps) for עשמ and אחר (another) for דאח , which would replace our confident faith with agnostic uncertainty! Some say the large letters express hope for God’s universal acceptance in the four (ד) “corners” of the earth and among the seventy (ע) nations of the world (Genesis chapter X lists Noah’s seventy grandsons, so we’re all descendants of Gen X-ers). 2 This phrase is a response to hearing God’s name. In the Temple, the people would respond with this phrase when they heard the High Priest pronounce God’s name on Yom Kippur (Mishna Yoma, 3:9).

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_________________________ Shema (Second Paragraph) ____________________________ Deut 11:13-21 This is what will happen if you listen well to my commands, which I tell you today, to love God, your God, and to serve God with your whole heart and all your resources:




















ר א־יהיה מט ולן את־יבולה א תת ה ל והאדמ



1 “Lest your heart (the thinking part) be misled.” 2 “God’s nose will blaze against you.”

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ם א ם וקשרת תם לא�ת על־ידכת והיו לט�טפ












ר נשבע יהוה אש ם לתת להם לאבתיכ



1 “So that your days may be many, and your children’s days…” 2 “Like the days of.”

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______________________________ Shema (Third Pragraph)1 _____________________________ Hold the tzitziyot in both hands, kiss them when saying “tzitzit”

and when saying the last word in this section, “emet”; pass them over the eyes when saying “ur’item oto” Numbers 15:37 God told Moses: ר ה לאמ אמר יהוה אל־מש :Vayomer Adonai el Moshe lemor וי38 “Talk to the children of Israel, and tell them they should make fringes on the corners of their garments as long as their people last.2 On the corner fringe, they should put a blue thread.


ם ציצתועשו להם י בגדיה על־כנפ

לדרתם הכנ ף ציצתונתנו על־

לת יל תכ פת



ציצת והיה לכם ל וראיתם את�

וזכרתם את־כל־מצות יהוה ם אתם ועשית

י לבבכם רו אחר א־תת ולם יניכ י ע ואחר







1 The word “tzitzit” occurs three times in this paragraph. By tradition, the tzitzit remind us of 613 mitzvot. Tzitzit have eight strands and five knots, making 13. As for the 600, add the numerical value of the Hebrew letters in tzitzit (you have to spell it a little strangely: ציצית). Tradition holds that “techelet” was blue, dyed with the secretion of a little creature which we can no longer identify, though some believe they can now make the blue thread by the original method. Ellen Bernstein explains the logical order of the three paragraphs of Shema: the first paragraph affirms God exists; the second paragraph affirms that God is just and cares; the third teaches us that appropriate action is to perform the mitzvot. 2 “For their generations.”

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…אמת


The leader says the last three words aloud1 The last word isn’t part of Shema; it’s the first word of the next section.2

_______________________________ Blessing after Shema _______________________________ For us, your word will ever be True, sure and lasting certainty, Beloved and liked, pleasant and sweet, Inspiring, noble, ready, meet And good, in beauteous harmony.3

ויציב ונכון וקים … וישר ונאמן ואהוב וחביב ונחמד ונעים ונורא ואדיר ומתקן ומקבל וטוב ויפה

הדבר הזה עלינו לעולם ועד

… veyatziv venachon vekayam veyashar vene’eman ve’ahuv vechaviv venechmad vena’im venorah ve’adir umetukan umekubal vetov veyafeh hadavar hazeh aleinu le’olam va’ed.

It’s true: the eternal God is our ruler, Jacob’s rock is our protecting savior.

אמת א�הי עולם מלכנו צור יעקב מגן ישענו

Emet Elohei olam malkenu tzur Ya’akov magen yish’enu.

From age to age, God endures, God’s name endures, God’s throne is secure, God’s rule and truth endure forever.

קים הוא ודר לדר ◊ נכון קים וכסאו ושמו

ואמונתו ומלכותו מתקי לעד

◊ Ledor vador hu kayam ushemo kayam vechis’o nachon, umalchuto ve’emunato la’ad kayamet.

1 Adding three words raises the word-count of Shema to 248, traditionally the number of “limbs” in the human body (Mishnah Ohalot 1:8 lists them), so a prayer with 248 words symbolically involves our entire body. 2 The last word, “emet/it’s true,” is really part of the next paragraph—the blessing after Shema—not part of this paragraph. Adding this word allows us to say as Jeremiah said (10:10): “Adonai Eloheichem emet.” Yet running this together with the next paragraph makes for confusion: are we repeating what God said? Are we reacting to what God says? Are we quoting Jeremiah? 3 “True (from the last word of Shema), sure, correct, enduring, right, certain, belived, liked, pleasant, sweet, inspiring, noble, good, and lovely is this, our duty (this thing, upon us), forever and ever.”

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We continue to hold the tzitziyot, kissing and releasing them after “la’ad.” And God’s words live and endure, true and pleasant, forever and ever and ever,

ודבריו חיים וקימים נאמנים ונחמדים

מי עולמים לעול לעד

Udevarav chayim vekayamim, ne’emanim venechemadim la’ad le’olmei olamim

for our ancestors and for us, for our children, our descendants— for every generation born to your servant Israel.

ועלינו על אבותינו ו ועל דורותינועל בנינ דורות-ועל כל

זרע ישראל עבדי�

al avoteinu ve’aleinu, al baneinu ve’al doroteinu— ve’al kol dorot zera Yisra’el avadecha.

For the first and last generations, it’s something good and enduring forever and ever, true and reliable, a rule that will never pass away.

על הראשונים ועל האחרונים דבר טוב וקים

לעולם ועד אמת ואמונה

חק ו�א יעבר

Al harishonim ve’al ha’acharonim, davar tov vekayam, le’olam va’ed. Emet ve’emunah, chok, velo ya’avor.

It’s true: you are O Ruler, our God, God of our ancestors, our ruler, ruler of our ancestors, our redeemer, redeemer of our ancestors, our maker, rock of our salvation, who cares for us and saves us; your reputation is eternal; there is no god but you.

אמת שאתה הוא יי א�הינו

וא�הי אבותינו מלכנו ◊

אבותינו מל� גאלנו

אבותינו גאל יוצרנו

ישועתנו צור ומצילנו פודנו

שמ� מעולם אין א�הים זולת�

Emet sha’atah hu Adonai Eloheinu vElohei avoteinu , ◊ malkenu melech avoteinu , go’alenu, go’eil avoteinu , yotzrenu, tzur yeshu’atenu, podenu umatzilenu, me’olam shemecha; ein elohim zulatecha.

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_____________________________ Our Help ▪ עזרת אבותינו ▪ Ezrat Avoteinu _____________________________ You have helped our ancestors since the beginning, shield and savior for their children after them in every generation.

עזרת אבותינו אתה הוא מעולם

מגן ומושיע לבניהם אחריהם

דור ודור -בכל

Ezrat avoteinu atah hu me’olam, magen umoshi’a livneihem achareihem bechol dor vador.

You dwell at the top of the world, and your judgments and righteousness reach to the end of the earth.

ברום עולם מושב� ומשפטי� וצדקת�

ד אפסי ארץ ע

Berum olam moshavecha, umishpatecha vetzidkat’cha ad afsei aretz.

Happy is someone who listens to your rules and takes to heart your law and your commands.

אשרי איש שישמע למצותי�

ותורת� ודבר� ישים על לבו

Ashrei ish sheyishma lemitzvotecha, veTorat’cha udvar’cha yasim al libo.

It’s true, you are your people’s ruler, a powerful sovereign to fight for them.1

אמת אתה הוא אדון לעמ� ומל� גבור לריב ריבם

Emet ata hu adon le’amecha umelech gibor lariv rivam.

It’s true, you are the first and you are the last and but for you we have no ruler, redeemer or savior.2

אמת אתה הוא ראשון ואתה הוא אחרון ומבלעדי� אין לנו

מל� גואל ומושיע

Emet ata hu rishon ve’ata hu acharon, umibaladecha ein lanu melech go’el umoshi’a.

You rescued us from Egypt, ruling God, and freed us from slavery.3

ממצרים גאלתנו יי א�הינו

ומבית עבדים פדיתנו

MiMitzrayim ge’altanu, Adonai Eloheinu, umibeit avadim peditanu.

1 “To dispute their dispute.” 2 Isaiah 44:6 says: “I am first and last, and except for me there is no God.” 3 “And from the house of slavery you freed us.”

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You killed all their first-born, but saved your own people’s first-born; you split the Reed Sea and drowned the wicked, but you brought your favorites across while the waters covered their foes— not one of them was saved.

בכוריהם הרגת -כל ובכור� גאלת

וים סוף בקעת וזדים טבעת

וידידים העברת ויכסו מים צריהם

אחד מהם �א נותר

Kol bechoreihem haragta uvechor’cha ga’alta, veYam Suf bakata vezedim tibata, vididim he’evarta, vayechasu mayim tzareihem— echad mehem lo notar.

For this your beloved gave praise and exalted God,

על זאת שבחו אהובים ורוממו אל

Al zot shibchu ahuvim veromemu El

and your favorites offered chants, songs and praises, blessings and thanks to ruling God who lives and lasts,

ונתנו ידידים זמירות שירות ותשבחות

ברכות והודאות למל� אל חי וקים

venatnu yedidim zemirot, shirot vetishbachot, berachot vehoda’ot lamelech El chay vekayam

high and exalted, great and awesome, who humbles the proud and exalts the humble, sets prisoners free

רם ונשא גדול ונורא

משפיל גאים ומגביה שפלים

מוציא אסירים

ram venisa, gadol venora, mashpil ge’im umagbi’ah shefalim, motzi asirim

and rescues the oppressed, helps the poor

ופודה ענוים ועוזר דלים

ufodeh anavim, ve’ozer dalim

and answers God’s people when they cry out!

ועונה לעמו בעת שועם אליו

ve’oneh le’amo be’et shav’am elav.

We rise, to prepare for the amidah. Bring praises to God on high, the Blessed One, who is blessed.

u ◊ עליון לאל תהלות ומבר� הוא ברו�

u ◊ Tehilot le’El elyon, baruch hu, umevorach.

Moses and the Children of Israel sang you a song in great joy, and they all said:

משה ובני ישראל בשמחה רבה ל� ענו שירה ואמרו כלם

Moshe uvenei Yisra’el lecha anu shira besimchah rabah, ve’amru chulam:

Congregation and prayer leader recite the next three lines aloud. Ex 15:11 “Who is like you among gods, Ruler? Who is like you, sublime in holiness, awesome in praise, working wonders?”




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The prayer leader continues. With a new song, the rescued ones praised your name on the sea shore; together they all gave thanks, acclaimed your sovereignty and declared:

שירה חדשה ◊ שבחו גאולים לשמ�

על שפת הים יחד כלם הודו

והמליכו ואמרו

◊ Shira chadasha shibchu ge’ulim leshimcha al sefat hayam; yachad kulam hodu vehimlichu ve’amru.

Ex. 15:18 God will be the ruler forever! יהוה ׀ ימ�� לעלם ועד Adonai yimloch le’olam va’ed. Take three steps back, ready for the amidah1.

Congregation, then prayer leader: Rock of Israel, rise to help Israel, and deliver—as you promised— Judah and Israel. Our savior is called God of Armies, the Holy One of Israel! We bless you, sovereign, who saves Israel.2

אל ◊ צור ישראל קומה בעזרת ישר

ופדה כנאמ� יהודה וישראל

יי צבאות שמו גאלנואל קדוש ישר ברו� אתה יי

ישראל גאל

◊ Tzur Yisra’el kumah be’ezrat Yisra’el, ufedeh chin’umecha Yehudah veYisra’el. Go’aleinu, Adonai Tzeva’ot shemo, kedosh Yisra’el. Baruch atah Adonai, ga’al Yisra’el.

1 The Amidah is an audience with God. To prepare for this audience, a widespread practice is to take three steps back to remove ourselves from the distractions of this world. When we begin the Amidah, we take three steps forward, as if to enter God’s presence. 2 We do not make an interruption between the blessings after Shema and the Amidah, even to say “Amen, so (in many congregations) we conclude the blessing with the leader.

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Morning Amidah We take three steps forward, as if to enter sacred space.

With feet together, we say the amidah (standing prayer) quietly. When the prayer leader chants aloud, we respond with the words in gray.1

The two lines below introduce the silent amidah.




____________________ 1. Ancestors ▪ אבות ▪ Avot ____________________ We bless you, God, Blessed be God, blessed be God’s name! our God and God of our ancestors,










1 Sometimes a congregation does a “heiche (or hoiche) kedushah”—Yiddish meaning “kedushah out loud.” The prayer leader leads the congregation through kedushah; for minchah, the congregation then returns to the first blessing (Ancestors / אבות) and recites the entire Amidah. We bow four times in the Amidah: at the beginning and end of the first blessing (Ancestors /אבות) and penul-timate blessing (Thanksgiving / ודאהה ). Three times we bend the knees at “baruch,” bow at “atah” and straight-en up at “Adonai”; at the beginning of the Thanksgiving blessing, we bow without bending the knees. Icons in the text are reminders to bend the knees, w, to bow from the waist, v, and to stand up, u. A note on page 416 describes sources for the first blessing of the Amidah.

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201 Morning Amidah




םבניה לבני גואל ומביא באהבה שמו למען


Between Rosh Hashanah and Yom Kippur, add the shaded lines; when repeating the amidah, the leader pauses while the congregation says these lines.









____________________________ 2. Might ▪ ותרבוג ▪ Gevurot ____________________________ You are mighty forever, God, you bring life to the dead and are strong in salvation—


להושיע רב





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עפר שנילי






Between Rosh Hashanah and Yom Kippur, add the shaded lines; when repeating the amidah, the leader pauses while the congregation says these lines.











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203 Morning Amidah


3. Holiness For individual prayer, continue with 3b on page 205. During the leader’s repetition, continue below.

____________________________ 3a. Holiness ▪ קדושה ▪ Responsive Kedushah ____________________________ We include the responsive Kedushah when the prayer leader repeats the amidah or leads a “heiche kedushah.” The congregation begins, and the leader repeats. Recite the Kedushah with feet together, rising on the toes for

each of the following words: “Kadosh, kadosh kadosh,” “Baruch (Kevod),” and “Yimloch.” We shall make your name holy in the world, as the angels make it holy in heavens above;


מרום בשמי


for your prophet Isaiah wrote, נביא� יד על ככתוב kakatuv al yad nevi’echa, Bow left, then right for “zeh el zeh.”

Isaiah 6:3 And one called to the other, and said: וקראv זה אלy זה ואמר Vekarah v zeh el yzeh ve’amar. Congregation and leader:

Isaiah 6:3 “Holy, holy, holy is God of hosts; God’s glory fills the universe.”

קדוש קדוש קדוש יהוה צבאות רץ כבודומלא כל־הא

“Kadosh kadosh kadosh Adonai tzeva’ot; melo chol ha’aretz kevodo.”

Congregation, then leader: Then with a great, loud voice, awesome and strong, they make their voices heard, rising to face the seraphim who face them and say, “Blessed.”

גדול רעש בקול אז וחזק אדיר

קול משמיעים שרפים לעמת מתנשאים

יאמרו ברו� לעמתם

Az bekol ra’ash gadol, adir vechazak mashmi’im kol, mitnas’im le’umat serafim le’umatam “Baruch” yomeru.

Congregation and leader: Ezek 3:12 “Blessed is God’s glory flowing from its source.”



Congregation, then leader: Ruler, appear from your source and rule over us, for we are waiting for you. When will you rule Zion? Soon, in our lifetime, you will establish your eternal rule.

תופיע מלכנו ממקומ� עלינו ותמלו�

ל� אנחנו מחכים כי בציון תמלו� מתי

בימינו בקרוב תשכון ועד לעולם

Mimkomcha, malkeinu, tofi’a, vetimloch aleinu, ki mechakim anachnu lach. Matai timloch beTziyon, bekarov beyameinu le’olam va’ed tishkon.

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Be acclaimed and sanctified in your city Jerusalem from age to age, in great triumph. May our eyes witness your rule in the words spoken in the songs about your power composed by David, your righteous, anointed king:

ותתקדש תתגדל עיר� ירושלים בתו� נצחים ולנצח ודור לדור

מלכות� תראינה ועינינו האמור כדבר

עז� בשירי דוד ידי על

צדק� משיח

Titgadal vetitkadash betoch Yerushalayim ir’cha ledor vador ulenetzach netzachim. Ve’eineinu tir’ena malchutecha kadavar ha’amur beshirei uzecha al yedei David meshiach tzidkecha.

Congregation and leader: Ps 146:10 “God will reign forever, Your God, Zion, from age to age: Halleluyah.”














1 Some say that during a heiche kedushah, while the leader concludes with “Ledor vador,” the congregation should recite the short Holiness blessing and then continue the Amidah.

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205 Morning Amidah


_________________________________ 3b. Holiness ▪ קדושה ▪ Kedushah _________________________________ You are holy, your name is holy and every day the holy ones praise you, selah!








_______________ 4. Holiness of This Day ▪ קדושת היום ▪ Kedushat Hayom ______________ On festival holy days, skip to page 379; otherwise, continue below.

Let Moses rejoice in the gift of his portion— that you called him a faithful servant. You crowned him with perfect glory

משה ישמח חלקו במתנת

לו קראת נאמן עבד כי נתת בראשו תפארת כליל

Yismach Moshe bematnat chelko, ki eved ne’eman karata lo. Kelil tiferet berosho natata

when he stood before you on Mount Sinai. סיני הר על לפני� בעמדו be’omdo lefanecha al Har Sinai. The two slabs of stone Moses held as he brought them down; upon them was written the rule of Shabbat observance, as your Torah says:

אבנים לוחות ושני בידו הוריד בהם וכתוב

שבת שמירת בתורת� כתוב וכן

Ushenei luchot avanim horid beyado, vechatuv bahem shemirat Shabbat, vechen katuv beToratecha:

Ex 31:16-17 The children of Israel will observe Shabbat, making Shabbat for all their generations, an agreement forever. Between me and the children of Israel, it is a sign forever that in six days God made heaven and earth, and on day seven God rested and was refreshed.

ל ושמרו ב ני־ישרא את־השבת



רץ את־השמים ואת־האת י שב שוביום השביע וינפ



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You did not give Shabbat, Sovereign God, to the other nations of the world,

א�הינו יי נתתו ו�א הארצות לגויי

Velo netato Adonai Eloheinu legoyey ha’aratzot,

nor did you grant this inheritance, O our ruler, to people who serve idols,

מלכנו הנחלתו ו�א פסילים לעובדי

velo hin’chalto, malkeinu, le’ovdei fesilim,

so in Shabbat rest non-Jewish people will find no shelter.1

במנוחתו וגם ערלים ישכנו �א

vegam bimnuchato lo yishkenu arelim,

No, to your people Israel, you lovingly made this gift, to the descendants of Jacob, the people whom you chose,

עמ� לישראל כי באהבה נתתו

יעקב רעלז בחרת בם אשר

ki leYisra’el amcha netato be’ahavah, lezera Ya’akov, asher bam bacharta.

the people who make day seven holy— they will all find satisfaction and delight from your bountiful goodness.

שביעי מקדשי עם ויתענגו ישבעו כלם

מטוב�

Am mekadshei shevi’i, kulam yisbe’u veyit’angu mituvecha.

And as for day seven, you favored it and made it holy; you called it the most delightful of days, a memory of the work of Creation.

והשביעי וקדשתו בו רצית

קראת אותו ימים חמדת בראשית למעשה זכר

Vehashvi’i ratzita bo vekidashto, chemdat yamim oto karata, zecher lema’asei vereshit.










1 “The uncircumcised non-Jewish people will not dwell.” 2 “God and God of our ancestors, enjoy our rest. Make us holy with your commandments, and grant our portion in your Torah.”

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207 Morning Amidah





שמ� מקדשי






________________________ 5. Temple Service ▪ עבודה ▪ Avodah ________________________ Sovereign God, take delight in your people Israel and in their prayer; restore the Temple service to the sanctuary of your house; as for Israel’s fires3 and their prayer— accept them with love and delight; and may you always enjoy4 the worship of your people Israel.





On Rosh Chodesh and the middle days of festivals, add Yaaleh VeYavo, page 398. And may our eyes witness your return to Zion, in mercy. Blessed are you, Ruler; Blessed be God, blessed be God’s name! you return your presence to Zion.





1 “Satisfy us from your goodness, and make us rejoice in your salvation, and cleanse our hearts for your service in truth. And let us inherit, Sovereign God, with love and delight your holy Shabbat. And Israel will rest on it, they who make your name holy.” 2 Our note on different variations of this phrase is on page 415. 3 Include the shaded words if you favor the restoration of the sacrificial system. 4 “And may it be to your liking forever …”

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_________________________6. We Give Thanks ▪ מודים ▪ Modim ________________________ We bow at the waist for the word “modim” and straighten up at “Adonai.”

This blessing has two versions. We say the first in our individual silent prayer, the second, shaded, version in response to the prayer leader’s repetition.

We thank you, because you are the Ruler, our God, God of our ancestors, forever. The one sure thing in our lives, the shield of our salvation— that is you, from age to age!


















The silent amidah continues on page 209; on Chanukah, add Al Hanisim on page 399.

___________________ 6b. Teachers’ Thanksgiving ▪ דרבנן מודים ▪ Modim Derabbanan ___________________ We read this silently when the prayer leader repeats the amidah.









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209 Morning Amidah



מנוותקי תחינו כן גליותינו ותאסוף קדש� לחצרות חקי� לשמור

רצונ� ולעשות שלם בלבב ולעבד�



The Thanksgiving blessing continues here. And for all these things may your name be blessed and exalted, O our ruler, constantly, and for ever.

כלם ועל ם שמ�ויתרומ יתבר�



Between Rosh Hashanah and Yom Kippur, add the shaded lines. When repeating the amidah, the prayer leader pauses while the congregation says these lines.











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In the silent amidah, continue with the blessing for peace, page 210. During the repetition, the leader adds the Priestly Blessing.

________________________ The Priestly Blessing1 ▪ כהניםברכת ▪ Bircat Kohanim________________________ Our God and God of our ancestors, bless us with the triple blessing in the Torah, written by your servant Moses, spoken by Aaron and his children, the priests—your holy people— in these words:

א�הינו וא�הי אבותינו

בברכה המשלשת ברכנו בתורה

על ידי משה עבד� הכתובה מפי אהרן ובניו האמורה

כהנים עם קדוש� כאמור

Eloheinu vElohei avoteinu bar’cheinu vaberachah hamshuleshet baTorah hak’tuvah al yedei Moshe avdecha, ha’amurah mipi Aharon uvanav kohanim—am kedoshecha— ka’amur:

After each of the three verses of the Priestly Blessing, the congregation responds Num 6:24-26 May God bless you and protect you.

יברכ� יהוה � וישמר

Yevarechecha Adonai veyishmerecha.

May this be your will! כן יהי רצון ken yehi ratzon May God smile at you2 and show you favor.

ר יהוה ׀ פניו אלי� יאיחנ ך ו


May this be your will! כן יהי רצון ken yehi ratzon May God let you perceive God’s presence3 and set you at peace.

י� פניו א יהוה ׀ יש אל ם ל� שלוםויש

Yisa Adonai panav elecha veyasem lecha shalom.

May this be your will! כן יהי רצון Ken yehi ratzon

_____________________________ 7. Peace ▪ שלום ▪ Shalom ____________________________ Grant peace on earth,4 goodness and blessing, grace, kindness and mercy for us and all Israel, your people.

בעולםשים שלום טובה וברכה

חן וחסד ורחמים ישראל עמ�-עלינו ועל כל

Sim shalom ba’olam tovah uv’rachah chen vachesed verachamim aleinu ve’al kol Yisra’el amecha.

1 God dictated the Priestly Blessing for Aaron to use when blessing the Children of Israel (Num. 6:22-23). 2 “May God send the light of God’s face/presence toward you” 3 “May God raise God’s face toward you” 4 “On earth” is added in the Conservative liturgy.

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211 Morning Amidah


Bless us all, O source of life, as one, in the light of your presence.

נוברכנו אבינו כל כאחד באור פני�

Bar’chenu avinu kulanu ke’echad be’or panecha,

For in the light of your presence you gave us, Ruling God, the Torah of life, the love of kindness, righteousness and blessing, mercy, life and peace.

כי באור פני� נתת לנו יי א�הינו

ואהבת חסד תורת חיים וצדקה וברכה

ורחמים וחיים ושלום

ki ve’or panecha natata lanu, Adonai Eloheinu, Torat chayim ve’ahavat chesed utzedaka uveracha verachamim vechayim veshalom.

And it’s good in your eyes to bless your people Israel at every time and in every hour with your peace.

וטוב בעיני� עמ� ישראל-לבר� את

שעה-עת ובכל-בכל בשלומ�

Vetov be’einecha levarech et amcha Yisra’el, bechol et uvechol sha’ah bishlomecha.





Between Rosh Hashanah and Yom Kippur, say the shaded lines; when repeating the amidah, the leader pauses while the congregation says the next five lines, then repeats them.








אמן השלום עושה


The amidah ends here, but we remain standing to express our own thanks and the longings of our heart

guided by the next paragraphs. After the repetition, the leader says the Full Kaddish on page 213.

On Rosh Chodesh, festivals and Chanukah, continue instead with Hallel, page 368.

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_________________________________ Personal Prayers ________________________________ My God, keep bad words from my tongue, and lies from my lips. Let me not try to answer those who curse me; let my spirit be as still as dust to everyone.



























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213 Morning Amidah









Take three steps forward. After a heiche kedushah, the leader says the Full Kaddish.

On Rosh Chodesh, festivals and Chanukah, continue instead with Hallel, page 368.

_____________________ Full Kaddish ▪ קדיש שלם ▪ Kadish Shalem _____________________ The leader recites kaddish, and we respond.



















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ובעותהוןצלותהון תתקבל דכל בית ישראל













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ת ליום קריאת התורה ב ש Torah Service

Jewish scripture is public and available for all to read and study. We read our entire Torah aloud, for all the congregation to hear. This takes a one-year cycle in some communities, a three-year cycle in others. After read-ing from the Torah, we hold up the scroll and declare that this is the scripture Moses brought us.

The scroll is written without vowels, punctuation or cantillation marks (that indicate melody), so chanting from the scroll takes careful preparation. However, nothing is secret: we honor members of the congregation by inviting them to observe the reading.

The Torah service begins and ends with a procession, and with two contiguous verses from Torah (Numbers 10:35-36) that summarize the way in which the Israelites traveled through the wilderness. Our Torah service takes us back to that time when we had most reason to trust God—for our miraculous rescue from slavery, for supplying our daily needs with manna and water. Could anyone seek more convincing proof that God keeps God’s promise and is our reliable savior? Let’s recover those days symbolically as we study our Torah!

The service has many more quotations from psalms and other sources, with pageantry and song as we bring the beautifully decorated scroll through the congregation.

We stand from the time the ark is opened until the scroll is placed on its reading desk. When the ark is opened, some raise their little finger or tallit, then kiss it. As the scroll comes thorugh the congregation, some touch its cover with hand or tallit or siddur, then kiss it. These are ways to show devotion to the book that guides our way of life.

(Some people fear that such veneration smacks of idolatry. Oy! I have seen people who sat vacantly through the service and handled a siddur only to touch it to the Torah and kiss it. Who can judge the quality of their religious experience? Perhaps they revere the mystery of existence without the distraction of words.)

As we remove the scroll from the ark, we bow to the empty cabinet to glorify God, and thus we make it clear that the Torah is not God, that God is incorporeal, that we have no visible object of worship.

In addition to reading from the Torah, we read a section from the Prophets. Two reasons are given for this custom, one related to history, the other to theology. At a time when Jews were forbidden to read Torah, we read from the Prophets instead; at a time when some sects would limit our scripture to the Torah only, we decided to read from the Prophets just to show they were wrong.

While the Torah is out of the ark, we take the opportunity to offer prayers for the government, the New Moon, those in need of healing, and more.

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Torah Service 216 קריאת התורה ליום שבת


Taking out the Scroll ▪ הוצאת ספר התורה ▪ Hotza’at Sefer HaTorah The leader and congregation sing together.1

Ps. 86:8 O God, there is no god like you, And none can do what you do.

אין־כמו� בא�הים אדני ואין כמעשי�

Ein kamocha va’elohim Adonai ve’ein kema’asecha.

Ps. 145:13 Your rule guides every distant space, Your government guides every age.

כות� מלכות כל־עלמיםמל וממשלת� בכל־דור ודור

Malchut’cha malchut kol olamim, umemshaltecha bechol dor vador.

Ps 10:16 God reigns; Ps 93:1 our God has ever reigned; מל� יהוהמל� יהוה Adonai melech, Adonai malach, Ex. 15:18 God’s reign eternal will not cease.2 דיהו .Adonai yimloch le’olam va’ed ה ׀ ימ�� לעלם ועPs 29:11 God chose us and will give us strength; עז לעמו יתן יהוה Adonai oz le’amo yiten; God’s people will be blessed in peace3 בשלוםיהוה יבר� את־עמו Adonai yevarech et amo vashalom. God, who are compassion’s store,4 אב הרחמים Av harachamim Ps. 51:20 With your favor Zion mend, Jerusalem’s ruined walls restore:

ברצונ� את־ציוןהיטיבה תבנה חומות ירושלם

heitivah virtzon’cha et Tziyon. Tivneh chomot Yerushalayim.

For on you only we depend, Sovereign God, exalted high, ruler of worlds.

כי ב� לבד בטחנו מל� אל רם ונשא

אדון עולמים

Ki vecha levad batachnu, Melech El, ram venisah: Adon olamim.

We rise as the ark is opened; the leader sings: Num 10:35 And when the Ark moved out, Moses would say: “God, rise and scatter your enemies, and those who hate you will run from you.”

u ע ן ויהי בנס האראמר משה וי

י� ה ׀ יהו קומ יב ה ויפצו אי� מפני� וינסו משנא

u Vayehi binso’ah ha’aron, vayomer Moshe: “Kuma Adonai, veyafutzu oy’vecha, veyanusu mesan’echa mipanecha.”

1 Practice varies from one congregation to another. When I was growing up, the chazan sang the first four lines (from psalms 86 and 145) while the congregation waited to join in the rest—except for one man with a very loud voice, who drowned out the chazan. It bothered me at the time, but now I see this was one person’s way of praising God, and I was fortunate to witness it. Many congregations stand for this part, even though the ark isn’t opened until the next page. 2 “God reigns; God has reigned; God will reign forever and ever.” 3 Psalm 29:11. 4 “Compassion’s store” is literally, “Father (or parent) of mercy (or mercies).” God is the source of compassion or mercy; the kindnesses which we experience in this world are (perhaps) sparks of divine goodness.

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217 Taking out the Scroll ▪ הוצאת ספר התורה ▪ Hotza’at Sefer HaTorah


We sing together: Isaiah 2:3 “For Torah will spread from Zion, God’s word from Jerusalem.”

כי מציון תצא תורה ודבר־יהוה מירושלם

“Ki miTziyon tetzeh Torah ud’var Adonai mirushala’im.”

Blessed is the one who gave the Torah to Israel’s people, in holiness.

ברו� שנתן תורה לעמו ישראל בקדשתו

Baruch shenatan Torah le’amo Yisra’el bikdushato.

____________________________ Berich Shemei ▪ ברי� שמה ____________________________ Many congregations add this section, from the Zohar commentary on Vayakhel, silently.

Blessed be the reputation of the world’s ruler, blessed be your crown and your place.

ברי� שמה דמרא עלמא

ברי� כתר� ואתר�

Berich shemei demarei almah, berich kitrach ve’atrach.

May your goodwill be with your people Israel forever;

יהא רעות� עם עמ� ישראל לעלם

Yehei re’utach im amach Yisra’el le’alam,

the salvation of your right hand reveal to your people in your holy Temple,

ימינ�ופרקן אחזי לעמ�

בבית מקדש�

ufurkan yeminach achazei le’amach beveit mikdeshach,

to give us benefit from the goodness of your light

ולאמטויא לנא מטוב נהור�

ule’amtoyei lanah mituv nehorach,

and to accept our prayers with mercy. ולקבל צלותנא ברחמין ulekabel tzelotanah berachamin. May your will be �יהא רעוא קדמ Yehei ra’avah kodamach to grant us a life of goodness דתורי� לן חיין בטיבותא ditorich lan chayim betivutah and that I may be appointed among the righteous

ולהוא אנא פקידאדיקיא בגו צ

velehevei anah pekidah bego tzadikayah

to grant me mercy and protect me and all that belongs to me and to your people Israel.

למרחם עלי ולמנטר יתי די לי-לוית כ

ודי לעמ� ישראל

lemir’cham alai ulemintar yati veyat kol di li vedi le’amach Yisra’el.

It’s God who feeds everything and sustains everything.

אנת הוא זן לכלא ומפרנס לכלא

Ant hu zan lecholah umefarnes lecholah.

It’s God who rules over all. אנת הוא שליט על כלא Ant hu shalit al kolah. It’s God who rules over sovereigns, אנת הוא דשליט על מלכיא Ant hu dishalit al malchayah, and sovereignty is yours. ל� היא -ומלכותא די umalchutah di lach hi.

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I am a servant of the holy one, who is blessed,

אנא עבדא דקודשא ברי� הוא

Anah avdah dikudshah berich hu,

before whom I bow down and before whose dear Torah I bow at all times.

דסגידנא קמה ר אוריתהומקמא דיק

בכל עדן ועדן

disageidnah kamei umikamah dikar Oraytei bechol idan ve’idan.

I do not place my trust in people, nor on angels do I rely,

לא על אנש רחיצנא ולא על בר אלהין

סמיכנא

Lah al enash rachetznah, velah al bar elahin samechnah,

but on the God of heaven, אלא באלהא דשמיא elah beElahah dishmayah, who is the real God, whose Torah is true whose prophets are accurate,

דהוא אלהא קשוט ואוריתה קשוט

ונביאוהי קשוט

dehu Elahah keshot, ve’Oraitei keshot, unevi’ohi keshot.

and who is generous with acts of goodness and truth.

ומסגא למעבד ◊ טבון וקשוט

◊ Umasgei leme’bad tav’van ukeshot.

God is the one I trust, and to whose holy and precious name I voice praises. God, won’t you open my heart to your Torah, and fulfill my innermost longings, and those of all Israel, for good, for life and for peace. Amen.

בה אנא רחץ ולשמה קדישא יקירא

אנא אמר תשבחן יהא רעוא קדמ�

דתפתח לבאי באוריתא ותשלים משאלין דלבאי

עמ� ישראל-ולבא דכל אמןלטב ולחיין ולשלם

Bei anah rachetz velishmei kadishah yakirah anah emar tushbechan. Yehei ra’avah kodamach detiftach liba’i be’Oraitah, vetashlim mish’alin deliba’i, veliba dechol amach Yisra’el letav, ulechayin velishlam. Amen.

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219 Taking out the Scroll ▪ הוצאת ספר התורה ▪ Hotza’at Sefer HaTorah


________________________________ Removing the Scroll _______________________________ The Torah scroll is taken from the ark and handed to the leader.

Leader, then congregation: Deut. 6:4 Listen, descendants of Israel: The Ruler is our God; the Ruler is one.1



Leader, then congregation: One is our God, great is our ruler: holy is God’s name.

אדונינואחד א�הינו גדול קדוש שמו

Echad Eloheinu, gadol Adoneinu: kadosh shemo.

The prayer leader turns to face the ark, bows and raises the Torah. Ps 34:4 Glorify God with me, and let us exalt2 God’s name together.

אתי הוהגדלו לי ונרוממה שמו יחדו

Gadlu lAdonai iti, unerom’mah shemo yachdav.

The Torah is marched through the congregation.3 I Chron. 29:11 Yours, God, are the greatness, the strength, the splendor, the victory and the majesty —everything in heaven and earth. It’s for you, God, to govern and to be raised above all as the head.

הגדלה יהוהל� והגבורה והתפארת


הממלכה יהוהל� והמתנשא לכל לראש

Lecha Adonai hagdulah vehagvurah vehatiferet vehanetzach vehahod, ki chol bashamayim uva’aretz. Lecha Adonai hamamlachah vehamitnaseh lechol lerosh.



קדוש הוא


1 The ע of עשמ and ד of דאח are large letters. Together, they form the Hebrew word עד, “witness”; with this declaration of God’s unity, we Jews bear witness to our faith. Another reason for the large letters is to avoid misreading שמא (perhaps) for עשמ and אחר (another) for דאח , which would replace our confident faith with agnostic uncertainty! Some say the large letters express hope for God’s universal acceptance in the four (ד) “corners” of the earth and among the seventy (ע) nations of the world (Genesis chapter X lists Noah’s seventy grandsons, so we’re all descendants of Gen X-ers). 2 The Hebrew word from the root רם means “make high” and so does “exalt.” 3 The Torah is always marched to the north when taken out, and to the south when returned. It is appropriate to move to the front of the congregation to touch the Torah mantle with tzitziyot or a siddur, which we then kiss to show our affection for the pre-eminent symbol of our faith. We are seated when the Torah is placed on the table. The general rule is that we stand while the Torah is raised and bow as it passes before us.

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א�הינו יהוהרוממו והשתחוו להר קדשו


Rom’mu Adonai Eloheinu vehishtachavu lehar kodsho, ki kadosh Adonai Eloheinu.

As the Torah scroll is taken to the bimah, the congregation says this short prayer: May the source of mercy take pity on our people (God’s burden),

אב הרחמים הוא ירחם עם עמוסים

Av harachamim, hu yerachem am amusim,

recall the contract with our mighty ancestors, save our souls from the bad times, drive out the bad impulse from those who are sustained by God,

ויזכר ברית איתנים ויציל נפשותינו

מן השעות הרעות ויגער ביצר הרע

מן הנשואים

veyizkor berit eitanim, veyatzil nafshoteinu min hasha’ot hara’ot, veyig’ar beyetzer hara min han’su’im,

graciously let us survive forever, ויחון אותנו לפליטת עולמים veyachon otanu lifleitat olamim, and fulfill our longings with goodness, salvation and mercy.

וימלא משאלותינו במדה טובה ישועה ורחמים

viymaleh mish’aloteinu bemidah tovah yeshu’a verachamim.

The Torah scroll is placed on the Shulchan (reading desk), and we are seated. A gabbai (one who supervises the reading) or the Torah reader

recites the next passage and names the first person called to the Torah.1 May God help, protect and save all who seek shelter in God, and let’s all say, “Amen!”

ויעזור ויגן ויושיע לכל החוסים בו

אמןן ונאמר אמ

Veya’azor, veyagen veyoshia lechol hachosim bo. Venomar, “Amen.” Amen

Everyone, give greatness to our God and glory to the Torah. Kohen, come close. Stand up …

הכל הבו גדל לא�הינו ותנו כבוד לתורה

יעמד כהן קרב

Hakol havu godel lEloheinu utenu chavod laTorah. Kohen kerav: ya’amod …

So-and-so, child of So-and-so … 2פלוני בתפלוני בן Ploni ben bat Ploni … the kohen. הכהן Hakohen.

1 We call several adults for an “aliyah,” the honor of observing the reading : seven people on Shabbat morning, six on Yom Kippur, five on Rosh Hashanah, four on Rosh Chodesh and festivals, and three for afternoon Torah readings. Traditionally, we call a Kohen (one of the priestly family descended from Aaron), a Levi (Levites were ministers in the Temple), and the rest from other tribes. We may add extras (“hosafot”) and conclude with “acharon,” a “final” honoree; a Kohen or Levi may be given the acharon honor. The last aliyah is “maftir,” for the person who reads the Haftarah. We call people by their Hebrew names—so-and-so son/daughter of so-and-so. .Ploni ben Ploni means “so-and-so, child of so-and-so”; you insert the honoree’s Hebrew name/פלוני בן פלוני 2

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221 Torah Blessings ▪ ברכות התורה ▪ Bir’chot HaTorah


Blessed is God, who gave the Torah to Israel’s people, in holiness.



Congregation, then gabbai (or Torah reader): Deut 4:4 “And you who hold fast to God, your Ruler, all of you are alive today.”

ואתם הדבקים ביהוה א�היכם

חיים כלכם היום

“Ve’atem had’vekim bAdonai Eloheichem, chayim kulchem hayom.”

Torah Blessings ▪ ברכות התורה ▪ Bir’chot HaTorah Each honoree recites the call to prayer1; we respond, and the honoree repeats our response.

Bless God, the blessed one. v ברכו u המבר� יי ־את y Bar’chu u et Adonai hamvorach. Blessed is God, the blessed one, for ever and ever.






The honoree continues: We bless you, God; You rule for endless days. You chose us from all other folk, And showed us Torah ways.2

יי ברו� אתה א�הינו מל� העולם העמים-אשר בחר בנו מכל

תורתו -ונתן לנו את

Baruch ata Adonai Eloheinu melech ha’olam, asher bachar banu mikol ha’amim venatan lanu et Torato.

Blessed are you, God, Blessed be God, blessed be God's name! who gives the Torah.


אמןנותן התורה

Baruch ata Adonai, Baruch hu uvaruch shemo noten haTorah. Amen

1 Some say the honoree should hold the Torah scroll handles (atzei chayim); some advise that the honoree should keep the Torah unrolled so the reader won’t have to look for the place, but the honoree should look away from the scroll so as not to imply that the words of the Call to Prayer are written in the scroll; some touch the beginning of the passage to be read with a tallit, then kiss the tallit; some touch the outside of the scroll instead, so as not to rub the writing, risking damage to the scroll. 2 “We bless you, God, our God, ruler of time/world/eternity, who chose us from all other peoples and gave us the Torah.”

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After the Torah portion is read, the honoree concludes with this blessing: We bless you, God, Your rule does time transcend; Your Torah true you gave us, Planted life that has no end.1


אשר נתן לנו תורת אמת וחיי עולם נטע בתוכנו

Baruch ata Adonai Eloheinu, melech ha’olam, asher natan lanu Torat emet vechayei olam nata betocheinu.





_______________ Blessings for Torah Honorees ▪ �מי שבר ▪ Mi Sheberach _______________ Blessings may be added for those called to the Torah—for one who has recovered from a serious illness or

returned from a risky journey; for naming a baby; for the general well-being of one called to the Torah, for one who is sick, and so on. This format is for Torah honorees:

May God who blessed our fathers Abraham, Isaac, and Jacob,

מי שבר� אבותינו אברהם יצחק ויעקב

Mi sheberach avoteinu Avraham, Yitzchak, veYa’akov

Bless … הוא יבר� את hu yevarech et So-and-so, child of So-and-so 2בת פלוני/פלוני בן Ploni ben/bat Ploni

The blessing for Torah honorees continues; use the shaded words for women. The formula for those honored with Hagbahah and Gelilah is on page 226.

who came up for an aliyah today to honor God’s presence, the Torah

היום שעלתהשעלה לכבוד המקום ולכבוד התורה

she’alah she’altah hayom lichvod haMakom velichvod haTorah

and this Shabbat. ולכבוד השבת velichvod haShabat. May the Holy One (whom we bless) protect him her and save him her from all trouble and sorrow, affliction and sickness, and send blessing and success to all his her work,

הקדוש ברו� הוא ישמרה ישמרהו ויצילה ויצילהו

מכל צרה וצוקה ומכל נגע ומחלה

וישלח ברכה והצלחה ידיה בכל מעשי ידיו

Hakadosh baruch hu yishmerehu yishmereha veyatzilehu veyatzileha mikol tzarah vetzukah umikol negah umachalah, veyishlach berachah vehatzlachah bechol ma’asei yadav yadeha,

1 “Who gave us the Torah of truth and planted eternal life in our midst.” .Ploni ben Ploni means “so-and-so, child of so-and-so”; you insert the honoree’s Hebrew name/פלוני בן פלוני 2

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with all his her fellow Jews, and let’s say, “Amen.”

אחיה עם כל ישראל אחיו אמןונאמר אמן

Im kol Yisra’el echav acheha venomar, “Amen.” Amen

_________________________________ Prayer for Healing ________________________________ Some congregations include a prayer for healing.




bless and heal those in need of healing …

הוא יבר� וירפא … את החולים

hu yevarech virapeh et hacholim …

We pause for the names of people in need of healing. May the holy, blessed one be altogether merciful to them, granting them strength and health,

הקדוש ברו� הוא ימלא רחמים עליהם

להחזיקם ולרפאותם

Hakadosh baruch hu yemaleh rachamim aleihem, lehachazikam ulerapotam,

and quickly bestow upon them a complete recovery, a blessing from above,

וישלח להם מהרה רפואה שלמה

מן השמים

veyishlach lahem meherah refu’ah shelemah min hashamayim,

healing the spirit and healing the body,

רפואת הנפש ורפואת הגוף

refu’at hanefesh urefu’at haguf

with all the sick in our community.1 בתו� שאר חולי ישראל betoch she’ar cholei Yisra’el— Shabbat is not a day for petitions, yet we pray that healing be at hand

שבת היא מלזעוק ורפואה קרובה לבוא

Shabbat hi miliz’ok urefu’ah kerovah lavo—

now, to arrive soon and quickly. And let us say, “Amen.”

השתא בעגלה ובזמן קריב

אמןאמן :ונאמר

hashta ba’agalah uvizman kariv, venomar: “Amen.” Amen

1 “Among the rest of the sick people of the community of Israel.”

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__________________ Thanks after Peril ▪ ברכת הגומל ▪ Birkat HaGomel __________________ We bless you, God, Blessed be God, blessed be God’s name! our God, ruler of the universe, who grants goodness to the undeserving and granted me every goodness.

יי ברו� אתה ברו� הוא וברו� שמו א�הינו מל� העולם

הגומל לחיבים טובות אמןטוב -שגמלני כל

Baruch ata Adonai Baruch hu uvaruch shemo Eloheinu Melech ha’olam, hagomel lechayavim tovot, shegemalani kol tov. Amen

The congregation responds to the blessing: For men.

May God, who granted you every goodness, continue to grant you every goodness. Selah.

טוב-מי שגמל� כל טוב סלה -הוא יגמל� כל

Mi shegmalcha kol tov, hu yigmolcha kol tov. Selah.

For women. May God, who granted you every goodness, continue to grant you every goodness. Selah.

טוב-מי שגמל� כל טוב סלה -הוא יגמל� כל

Mi shegmalech kol tov, hu yigmalech kol tov. Selah.

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__________________ Leader’s Half Kaddish ▪ חצי קדיש ▪ Chatzi Kadish __________________ The gabbai, Torah reader or prayer leader recites kaddish, and the congregation responds.

























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________________________ Raising the Scroll ▪ הגבהה ▪ Hagbah ________________________ When the Torah reading is finished, two people are called to the bimah..

One will raise the scroll for all to see, the other will wrap the scroll in its coverings. Some congregations bless them with this formula.




Bless … את יבר� הוא hu yevarech et … ____ child of _____, _____ בתבן _____ _____ ben bat _____, who will come up to raise the Torah, and

שתעלה בעבור שיעלה ואת להגבהת התורה

ba’avur sheya’aleh sheta’aleh lehagbahat haTorah ve’et …

____ child of _____, _____ בתבן _____ _____ ben bat _____, who will come up to wrap the Torah.

שתעלה שיעלה בעבור התורה לגלילת

ba’avur sheya’aleh sheta’aleh liglilat haTorah

As a result, may the Holy One (whom we bless) protect and save them from all trouble and sorrow, affliction and sickness, and send blessing and success to all their work,

בשכר זה הקדוש ברו� הוא

ישמרם ויצילם מכל צרה וצוקה ומכל נגע ומחלה

וישלח ברכה והצלחה בכל מעשה ידיהם

Bis’char zeh Hakadosh baruch hu yishmerem veyatzilem mikol tzarah vetzukah umikol negah umachalah, veyishlach berachah vehatzlachah bechol ma’asei yedeihem,

with all their fellow Jews, and let’s say, “Amen.”

עם כל ישראל אחיהם אמןונאמר אמן

Im kol Yisra’el acheihem venomar, “Amen.” Amen

When the scroll is raised, the congregation sings: Deut. 4:44 This is the Torah Moses set before the children of Israel.

ה אשר־שם התורה אתוז משל בני ילפנ ישרא

Vezot haTorah asher sam Moshe lifnei b’nei Yisra’el.

Num 9:23 God spoke it: Moses wrote it down.1 הה י יהו על־פ .Al pi Adonai: beyad Moshe ביד־מש

1 Tradition holds that God dictated the Torah and Moses wrote the entire five books by hand; the end of it, the part about his death, with his tears (BT Menachot 30a). However, in its original context, the phrase “Moses wrote it down” really means, “Moses saw God’s orders carried out”; it refers not to the writing of the Torah, but to the people’s travels in the wilderness: God gave the order to move on or rest; Moses saw that it was carried out.

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Once the Torah scroll is dressed and at rest, the congregation is seated x and we continue with the haftarah.

____________________________ Blessing Before the Haftarah1 ___________________________ This blessing introduces the haftarah

We bless you, God, our God, ruler of the universe, who chose good prophets, and accepted their words, which were spoken in truth.

ה יי ברו� אתל� העולם ינו מ א�ה

ר בחר אשים ים טוב בנביאם ה בדבריה ורצ

ת ים באמ הנאמר

Baruch atah Adonai Eloheinu melech ha’olam, asher bachar bin’vi’im tovim veratzah vedivreihem hane’emarim be’emet.

We bless you, God, ה Baruch atah Adonai י יברו� אתBlessed be God, blessed be God's name! ברו� הוא וברו� שמו Baruch hu uvaruch shemo who chooses Torah, your servant Moses, and your people Israel, and prophets of truth and justice.

ר בתורה הבוחה עבדו ובמש

ל עמו ובישראדק ת וצ אמןובנביאי האמ

habocher baTorah uveMoshe avdo uveYisra’el amo uvin’vi’ei ha’emet vatzedek. Amen

____________________________ Blessings after the Haftarah ____________________________ 1. Confidence of God’s Promise

We bless you, God, our God who rules forever, rock of all worlds, righteous in every age, the faithful God, who says and who does, who speaks and fulfills, whose every word is true and just.


העולמים-צור כל הדורות-צדיק בכל

האל הנאמן האומר ועושה המדבר ומקים

דבריו אמת וצדק -שכל

Baruch atah Adonai Eloheinu melech ha’olam, tzur kol ha’olamim tzadik bechol hadorot ha’El hane’eman, ha’omer ve’oseh ham’daber um’kayem shekol devarav emet vatzedek.

1 The Haftarah is a reading from the Prophets; its origin is uncertain, but many agree that it was added at a time when the civil authorities forbade the reading of the Torah. The Hebrew word הפטרה has connotations of both “start” and “stop”!

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שבת קריאת התורה ליום Torah Service 228


Faithful are you, ruling God, and faithful are your words; and no single word of yours will come back unfulfilled 1

נאמן אתה הוא א�הינו יי

ונאמנים דברי� ודבר אחד מדברי�

אחור �א ישוב ריקם

Ne’eman atah hu Adonai Eloheinu vene’emanim devarecha vedavar echad mid’varecha achor lo yashuv reikam

for you are the ruling God, faithful and merciful: blessed are you, God, Blessed be God, blessed be God's name!

כי אל מל� נאמן ורחמן אתה


ki El melech ne’eman verachaman atah: baruch atah Adonai Baruch hu uvaruch shemo

the God who is faithful in every word. אמןדבריו -האל הנאמן בכל ha’El hane’eman bechol devarav. Amen

_____________________________________________ 2. Zion _____________________________________________ Take pity on Zion for that is the foundation of our life; and for the humiliated spirit2 bring salvation quickly, in our days. We bless you, ruler Blessed be God, blessed be God's name! who makes Zion happy with her children.

וןרחם על צי כי היא בית חיינו

ולעלובת נפש תושיע במהרה בימינו


אמן בבניה משמח ציון

Rachem al Tziyon ki hi beit chayeinu vela’aluvat nefesh toshi’a bimherah veyameinu. Baruch atah Adonai Baruch hu uvaruch shemo mesame’ach Tziyon bevaneha. Amen

_______________________________________ 3. The Messianic Era _______________________________________ Make us happy, ruling God, through Elijah the prophet, your servant, and with the rule of David’s line, your anointed king3 —let it come soon and delight our hearts. May no stranger sit on his throne,

א�הינו יי שמחנו עבד� באליהו הנביא

ובמלכות בית דוד שיח�מ

ויגל לבנו במהרה יבא ישב זר-כסאו �א-על

Samchenu Adonai Eloheinu BeEliyahu Hanavi avdecha uvemalchut beit David meshichecha bimherah yavoh veyagel libeinu al kis’o lo yeshev zar

1 “And not one word of your words will come back empty.” 2 “The humiliated spirit” is Zion and by extension the Jewish people, humiliated time and again by the blows of history; yet this also gives voice to the personal anguish of those of us who face trouble and sorrow in our daily lives. 3 By Jewish tradition, Elijah will herald the approach of the Messiah, and the Messiah will be descended from David’s royal line.

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and let no others inherit his glory. כבודו -ינחלו עוד אחרים אתו�א velo yin’chalu od acherim et kevodo For in your holy name you promised him that his light would not be snuffed out forever and ever.

נשבעת לו כי בשם קדש� ש�א יכבה נרו

לעולם ועד

ki veshem kodshecha nishbata lo shelo yichbeh nero le’olam va’ed.

Blessed are you, God, Blessed be God, blessed be God's name! who protects David.


אמןמגן דוד

Baruch atah Adonai Baruch hu uvaruch shemo magen David. Amen

_____________________ 4. Thanks (Shabbat, including Shabbat of Chol HaMo’ed Pesach) _____________________ For the Torah, and the service, and the prophets and for this Shabbat day, that you gave us, ruling God, for holiness and rest, for glory and splendor —

העבודה-התורה ועל-על ועל הנביאים

יום השבת הזה-ועל א�הינו יי לנו -שנתת

לקדשה ולמנוחה ד ולתפארת לכבו

Al haTorah, ve’al ha’avodah, ve’al han’vi’im, ve’al yom haShabbat hazeh, shenatata lanu, Adonai Eloheinu, likdusha velimnucha, lechavod uletif’aret.

for all of these, ruling God, we thank you and bless you (may your name be blessed in every mouth always and for ever).

א�הינו יי הכל -על אנחנו מודים ל� ומברכים אות�

חי-יתבר� שמ� בפי כל תמיד לעולם ועד

Al hakol Adonai Eloheinu anachnu modim lach umevar’chim otach yitbarach shimcha befi chol chai tamid le’olam va’ed.

Blessed are you, ruler Blessed be God, blessed be God's name! who hallows Shabbat.


אמןמקדש השבת

Baruch atah Adonai Baruch hu uvaruch shemo mekadesh haShabbat. Amen

_____________________________ 4. Thanks (Shabbat of Chol Hamo’ed Sukkot) _____________________________ For the Torah, and the service, and the prophets and for this Shabbat day—

העבודה-ועל התורה-על הנביאים ועל הזה השבת יום-ועל

Al haTorah, ve’al ha’avodah, ve’al han’vi’im ve’al yom haShabbat hazeh—

and for this day of the Sukkot festival הזה הסכות חג יום-ועל ve’al yom chag hasukot hazeh, that you gave us, sovereign God, for holiness and rest, joy and happiness for glory and splendor —

א�הינו יי לנו-שנתת ולמנוחה לקדשה ולשמחה לששון ולתפארת לכבוד

shenatata lanu, Adonai Eloheinu, likdusha velimnucha, lesason ulesimcha, lechavod uletif’aret.

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for all of these, sovereign God, we thank you and bless you (may your name be blessed in every mouth always and for ever) Blessed are you, ruler Blessed be God, blessed be God's name! who hallows Shabbat, Israel, and the festivals.

א�הינו יי הכל-על ל� מודים אנחנו

אות� ומברכים חי-כל בפי שמ� יתבר� ועד לעולם תמיד יי אתה ברו�

ברו� הוא וברו� שמו וישראל השבת מקדש

אמן והזמנים

Al hakol Adonai Eloheinu anachnu modim lach umevar’chim otach yitbarach shimcha befi chol chai tamid le’olam va’ed. Baruch atah Adonai Baruch hu uvaruch shemo mekadesh haShabbat veYisra’el vehazmanim. Amen

Additional Prayers While the Torah scroll is out of the ark, we add prayers for scholars and those who support the synagogue,1

for our country,2 for peace, etc.

___________________ May Deliverance … ▪ יקום פרקן ▪ Yekum Purkan __________________ May deliverance come from heaven— grace, kindness, and mercy, long life, ample food help from above bodily health and lofty vision,

יקום פרקן מן שמיא חנא וחסדא ורחמי

מזוני רויחיוחיי אריכי ו וסיעתא דשמיא

ובריות גופא ונהורא מעליא

Yekum purkan min shemayah chinah vechisdah verachamei vechayei arichei umezonei revichei vesiyata dishmaya uvaryut gufah unehorah ma’alyah,

living and upright children, descendants who won’t die out or come to nothing in the words of Torah—

זרעא חיא וקימא זרעא די לא יפסק

ודי לא יבטל מפתגמי אוריתא

zar’ah chaya vekayamah, zar’ah di la yifsuk vedi la yivtul mipitgamei Oraytah

1 Traditionally, we have two separate prayers, one for community leaders and the other for members of the con-gregation. Both are said silently, in Aramaic (or, let’s face it, not said at all), so why not combine them. 2 A prayer for the country is a long-standing tradition supported by Pirkei Avot 3:2, where Rabbi Chananya says (in the unforgettable British translation): “Pray for the welfare of the government, for but for the fear thereof, men would swallow each other alive.” One might well improvise a prayer in the vernacular along these lines: “God who protects us, guard our President, ministers and justices, grant them wisdom, and inspire them to pur-sue justice and righteousness for our nation and the world.”

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231 Additional Prayers


We pray for scholars and community leaders. for the teachers and leaders of our sacred community,

למרנן ורבנן חבורתא קדישתא

lemaranan verabanan chavuratah kadishatah,

in the land of Israel, or any land of our exile,

די בארעא דישראל ודי בכל ארעת גלותנא

di ve’arah deYisra’el, vedi bechol arah galvatana,

for the leaders in Torah study, the Exilarchs, leaders of our exiled communities, leaders of the academies and judges at the gates,

לרישי כלי גלותאולרישי

ולרישי מתיבתא ולדיני די בבא

lereishei chalei, ulereishei galvatah, ulereishei metivatah, uledayanei di vavah,

for all their students, all their students’ students, and all those who study Torah,

תלמידיהון-לכל תלמידי תלמידיהוןולכל דעסקין באוריתא מן-ולכל

lechol talmideihon, ulechol talmidei talmideihon, ulechol man de’askin beOraytah.

We pray for members of this congregation. and for all this holy congregation, adults and children, babies and ladies.

קהלא קדישא הדין-ולכל רברביא עם זעריא

טפלא ונשיא

ulechol kehala kadisha hadein ravrevaya im ze’eraya, taflah uneshayah.

May the ruler of the universe bless them, make their lives full and their days sufficient, grant length to their years and save them and rescue them from any distress and from any bad diseases.

מלכא דעלמא יבר� יתהון יפיש חייהון

ויסגא יומיהון ויתן ארכא לשניהון

ותתפרקון ותשתזבון עקא-מן כל

מרעין בישין -ומן כל

Malka de’alma yevarech yat’hon yapish chayehon veyasgei yomehon veyiten ar’cha lishneihon vetitparkun vetishtezvun min kol aka umin kol mar’in bishin.

May the guide in heaven be their help at every time and season, and let us say, “Amen.”

מרן די בשמיא יהא בסעדהון

זמן ועדן-כל אמןונאמר אמן

Maran di vishmaya yehei vesa’d’hon kol zeman ve’idan venomar “Amen.” Amen

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____________________________ Prayer for the Congregation ____________________________ May God who blessed our ancestors Abraham, Isaac, and Jacob,



bless all of this holy congregation with all other holy congregations, them, their sons and daughters and all that is theirs,

הוא יבר� הקהל הקדוש הזה-כל-את

קהלות הקדש-עם כל הם ובניהם ובנותיהם

וכל אשר להם

hu yevarech et kol hakahal hakadosh hazeh im kol kehilot hakodesh, hem uveneihem uvenoteihem vechol asher lahem

and those who dedicate synagogues for prayer and those who enter them to pray, those who donate lamps for light, wine for kiddush and havdalah, bread for visitors and charity for the poor,

ומי שמיחדים בתי כנסיות לתפלה

תוכם להתפללומי שבאים ב ומי שנותנים נר למאור

ויין לקדוש ולהבדלה ופת לאורחים

וצדקה לעניים

umi shem’yachadim batei chenesiyot litfilah, umi sheba’im betocham lehitpalel, umi shenotnim ner lama’or veyayin lekidush ulehavdalah ufat la’or’chim utzedakah la’aniyim,

and all those who work for the needs of the community and to build the land of Israel faithfully. May the Holy One give them their reward, remove from them all disease, cure their entire bodies, forgive all their sins

מי שעוסקים-וכל בצרכי צבור

ובבנין ארץ ישראל באמונה הקדוש ברו� הוא

ישלם שכרם מחלה-ויסיר מהם כל

גופם-וירפא לכל עונם-ויסלח לכל

vechol mi she’oskim betzor’chei tzibur uvevinyan eretz Yisra’el be’emunah. HaKadosh baruch Hu yeshalem secharam veyasir mehem kol machalah veyirpah lechol gufam veyislach lechol avonam

and send blessing and success to all they do, with all Israel, their family; and let us say, “Amen.”

וישלח ברכה והצלחה◊ מעשה ידיהם-בכל

ישראל אחיהם-עם כל אמןונאמר אמן

◊ veyishlach berachah vehatzlachah bechol ma’asei yedeihem im kol Yisra’el acheihem venomar “Amen.” Amen

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_________________ The New Month1 ▪ ברכת החודש ▪ Bircat Hachodesh _________________ On Shabbat before Rosh Chodesh, we ask God to bless us in the coming month.

A respected member of the congregation holds a Torah scroll, and we rise. May this be your will, O Ruler, our God, and God of our ancestors: to renew for us this month for good and for blessing.

u �יהי רצון מלפני יי א�הינו

וא�הי אבותינו שתחדש עלינו

הזה החדש-את לטובה ולברכה

u Yehi ratzon milfanecha, Adonai Eloheinu vElohei avoteinu shetechadesh aleinu et hachodesh hazeh letovah velivrachah.

Grant us long life, a life of peace, a life of goodness, a life of blessing, a life with an income, a life of health and vigor,

ותתן לנו חיים ארכים חיים של שלום חיים של טובה חיים של ברכה

חיים של פרנסה חיים של חלוץ עצמות

Vetiten lanu chayim arukim, chayim shel shalom, chayim shel tovah, chayim shel berachah, chayim shel parnasah, chayim shel chilutz atzamot,

a life filled with the fear of heaven and the fear of sin,

חיים שיש בהם יראת שמים ויראת חטא

chayim sheyesh bahem yir’at shamayim veyir’at chet,

a life without shame or reproach, a life of wealth and honor, a life with love of Torah and the fear of heaven,

חיים שאין בהם בושה וכלמה

חיים של עשר וכבוד חיים שתהא בנו

אהבת תורה ויראת שמים

chayim she’ein bahem bushah uchelimah, chayim shel osher vechavod, chayim shet’hei vanu ahavat Torah veyir’at shamayim,

a life in which our heart’s desires are fulfilled for good. Amen (selah).

חיים שימלאו משאלות לבנו לטובה

אמן סלה

chayim sheyimal’u mish’alot libeinu letovah. Amen. Selah.

1 The special melody for this passage is known as the “freigishe mode,” the “Phrygian” mode. Based on a Tal-mudic source, this prayer was adapted for the liturgy in the early eighteenth century. Learning to chant this correctly taught me how little I knew about Jewish liturgy (and years later, preparing this book renewed my feeling of ignorance).

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The leader takes the Torah scroll and continues. May God who worked wonders for our ancestors and saved them from slavery to freedom save us soon and gather our scattered people from the far reaches of the earth —all Jews, in friendship— and let’s say, “Amen.”

מי שעשה נסים לאבותינו

וגאל אותם מעבדות לחרות הוא יגאל אותנו בקרוב

ויקבץ נדחינו מארבע כנפות הארץ

אל-חברים כל ישר אמןמן ונאמר א

Mi she’asah nisim la’avoteinu vega’al otam me’avdut lecherut, hu yig’al otanu bekarov, vikabetz nidacheinu me’arba kanfot ha’aretz: chaverim kol Yisra’el. Venomar, “Amen.” Amen

The leader announces the month and the day(s) of Rosh Chodesh; the congregation repeats. Rosh Chodesh of (name)1 will be on the day(s)—2 may it come to us and all the Jewish people for good!

...ראש חדש ...יהיה ביום הבא עלינו

לטובה ישראל-ועל כל

Rosh Chodesh ______ yih’yeh bayom ______ habah aleinu ve’al kol Yisra’el letovah!

The congregation continues; the leader repeats. May God renew (the Holy One whom we bless) this month for us and all Israel, for life and peace, for joy and happiness, for salvation and comfort , and let’s say, “Amen!”

יחדשהו הקדוש ברו� הוא

עלינו עמו בית ישראל-ועל כל

אמןלחיים ולשלום אמןלששון ולשמחה אמןלישועה ולנחמה

אמןונאמר אמן

Yechad’shehu haKadosh baruch hu aleinu ve’al kol amo beit Yisra’el lechayim uleshalom Amen, lesason ulesimchah Amen, lishu’ah ul’nechamah Amen, venomar, “Amen.” Amen

1 The names of the Hebrew months, as used in this prayer are Marcheshvan, Kislev, Tevet, Shevat, Adar (Rishon and Sheni in a leap year), Nisan, Iyar, Sivan, Tamuz, Menachem Av and Elul. 2 The Hebrew days of the week are Yom Rishon (Sunday, the first day), Yom Sheni, Yom Shelishi, Yom Revi’i, Yom Chamishi, Yom Shishi, and Yom Shabbat Kodesh. If Rosh Chodesh falls on Saturday and Sunday, we announce “beyom Shabbat Kodesh uvemacharato bayom harishon”—“on the Holy Sabbath day and on the day which follows it, Sunday.” If it falls on two other days, we announce “bayom _____ uvayom _____.”

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________________ Merciful Source of Life ▪ אב הרחמים ▪ Av Harachamim _______________ Some congregations add this memorial prayer—possibly only on Shabbat before Shavu’ot and Tishah Be’Av;

the prayer was probably composed in memory of Jewish victims of the First Crusade in 1096. May the merciful source of life who dwells on high— with mighty compassion

אב הרחמים שו כן מרו מים

ברחמיו העצומים

Av harachamim, shochen meromim berachamav ha’atzumim,

take note in mercy of the devout, upright and pure

הוא יפקו ד ברחמים החסידים והישרים

והתמימם

hu yifkod berachamim hachasidim vehayesharim vehatemimim

holy communities that gave their lives to show the holiness of God’s reputation,

קהלו ת הק דש שמסרו נפשם

ת השםקדש על

kehilot hakodesh shemasru nafsham al kedushat hashem,

loved and friendly when they lived, and in death not separated;

הנאהבים והנעימים בחייהם

ובמותם �א נפרדו

hane’ehavim vehane’imim bechayeihem, uvemotam lo nifradu;

swifter than eagles and stronger than lions to do the will of their owner and the wish of their Rock.

מנשרים קלו ומאריות גברו

לעשות רצון קונם וחפץ צורם

minsharim kalu ume’arayot gaveru la’asot retzon konam vechefetz tzuram.

May our God remember them for good with the rest of the righteous of the world

יזכרם א�הינו לטובה עם שאר צדיקי עו לם

Yizkerem Eloheinu letovah im she’ar tzadikei olam

and avenge the spilled blood of God’s servants

וינקו ם נקמת דם עבדיו השפו�

veyinkom nikmat dam avadav hashafuch

as is written in the Torah of Moses, the man of God:

ככתוב בתו רת משה איש הא�הים

kakatuv beTorat Moshe, ish ha’Elohim:

Deut. 32:43 “Rejoice, nations, with God’s people, for God will avenge the blood of God’s servants and bring retribution back to their enemies and cleanse the land of God’s people.”

עמו גוים ינוהרניו כי יקום דם־עבד

יו ישיב ונקם לצרר עמו אדמתו וכפ

“Harninu, goyim, amo ki dam avadav yikom, venakam yashiv letzarav, vechiper admato amo.”

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Your servants, the prophets, wrote: הנביאים עבדי� ידי ועל לאמר כתוב

Ve’al yedei avadecha hanvi’im katuv lemor:

Joel 4:21 “I will cleanse the guilt for their blood, which I did not cleanse through vengeance, and God will reign in Zion.”

ונקיתי דמם י לא־נקית

ויהוה שכן בציון

“Venikeiti damam lo nikeiti; vAdonai shochen beTziyon.”

In the holy writings is said: נאמר ובכתבי הק דש Uvechitvei hakodesh ne’emar: Ps. 79:10 “Why should the nations ask, ‘Where is their God?’ Let us see the nations experience revenge for the spilled blood of your servants!”

למה יאמרו הגוים איה א�היהם

יודע בגוים לעינינו נקמת דם־עבדי� השפו�

“Lamah yomru hagoyim, ‘Ayeh Eloheihem?’ Yivadah bagoyim le’eineinu nikmat dam avadecha hashafuch!”

And it says: ואומר Ve’omer: Ps. 9:13 “God, who investigates spilled blood, has remembered them, and did not forget their desperate cries.” 1

כי־דרש דמים אותם זכר

לא־שכח צעקת ענוים

“Ki doresh damim, otam zachar; lo shachach tza’akat anavim.”

And it says: ואומר Ve’omer: Ps. 110:6-7 “God will judge the nations who are full of corpses, striking chiefs in distant lands; on the way, God will drink from the stream, and then we can be proud again!”

ידין בגוים מלא גויות

מחץ ראש על־ארץ רבה ישתה מנחל בדר�

על־כן ירים ראש

“Yadim bagoyim maleh geviyot; machatz rosh al eretz rabah; minachal baderech yishteh; al ken yarim rosh.”

On the last day of a festival, we add the Memorial Service, page 405.

1 “The cry/outcry/screaming of the humble/humbled/desperate people.”

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______________________________ Prayer for Our Country ______________________________ We rise.

May God, who grants saving power to earthly rulers, and whose sovereignty is eternal sovereignty, bless and protect our country, bestow wisdom on its leaders,

u הנותן תשועה למלכים מלכותו

מלכות כל עולמים ארצנו-את הוא יבר� וישמר

שיה וישלח חכמה לרא

u Hanoten teshu’ah lamlachim— malchuto malchut kol olamim— hu yevarech veyishmor et artzenu veyishlach chochmah lerasheha,

and grant understanding to its inhabitants, to establish peace and freedom in our country, and let us say, “Amen.”

בינה ליושביה ויתן לקים שלום וחרות

בארצנו אמןונאמר אמן

veyiten binah leyoshveha, lekayem shalom vecherut be’artzenu, venomar, “Amen.” Amen

____________________________ Prayer for U.S. Armed Forces ___________________________ Divine source of life, we ask you to bless and sustain the brave men and women of our country’s armed forces, the Army, Navy, Air Force, Marine Corps, Coast Guard and National Guard. Grant them the courage and resources to serve their country with pride and dignity. May their cause be just, bringing peace instead of conflict. Bring them victory in combat, and defend them in danger. Bestow comfort and strength on their spouses and loved ones, and when their duty is done, bring them home with honor, whole in heart and limb. And let us say, “Amen!”

_________________________________ Prayer for Israel _________________________________ Divine source of life, rock and redeemer of Israel, bless the State of Israel, the first flowering of our redemption. Protect her with your loving wing, spread over her your sheltering peace,

u אבינו שבשמים צור ישראל וגואלו

בר� את מדינת ישראל ראשית צמיחת גאלתנו הגן עליה באברת חסד�

ופרוש עליה סכת שלומ�

u Avinu shebashamayim, tzur Yisra’el vego’alo, barech et Medinat Yisra’el, reshit tzemichat ge’ulatenu. Hagen aleha be’evrat chasdecha, uferos aleha sukat shelomecha,

and grant your light and your truth to her leaders, ministers and advisors; guide them with your good counsel.

ושלח אור� ואמת� לראשיה שריה ויועציה

ותקנם בעצה טובה מלפני�

ushelach or’cha va’amit’cha lerasheha, sareha veyo’atzeha, vetaknem be’etzah tovah milfanecha.

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ת התורה ליום שבתקריא Torah Service 238


Strengthen those who defend our holy land, bring them redemption, crown them with victory, grant peace in the land and eternal joy to its inhabitants. And let’s say, “Amen.”

חזק את ידי מגני ארץ קדשנו

והנחילם א�הינו ישועה ועטרת נצחון תעטרם

ונתת שלום בארץ ושמחת עולם ליושביה

אמןונאמר אמן

Chazek et yedei meginei eretz kodshenu, vehanchilem Eloheinu yeshu’ah, va’ateret nitzachon te’atrem, venatata shalom ba’aretz vesimchat olam leyoshveha. Venomar, “Amen.” Amen

__________________________ Prayer for Israel’s Defence Forces _________________________ May God who blessed our ancestors Abraham, Isaac, and Jacob,



bless and protect the fighters of the Israel Defense Force, who stand guard over our land from the border of Lebanon to the Egyptian desert, from the Great Sea to the approach of the Aravah, on land, in the air, and on the sea.

חילי הוא יבר� ויגן את צבא הגנה לישראל

העומדים על משמר ארצנו מגבול הלבנון

ועד מדבר מצרים ומן הים הגדול

עד לבוא הערבה ביבשה באויר ובים

hu yevarech vayagen et chayalei Tzeva Haganah LeYisra’el, ha’omdim al mishmar artzenu migvul haLevanon ve’ad midbar Mitzrayim, umin Hayam Hagadol ad levo ha’Aravah, bayabashah, ba’avir uvayam.

May the Holy One (whom we bless) guard and protect our soldiers from all trouble and sorrow, affliction and infirmity, and send blessing and success to all their endeavors,

הקדוש ברו� הוא ישמר ויציל את חילינו

מכל צרה וצוקה ומכל נגע ומחלה

וישלח ברכה והצלחה בכל מעשי ידיהם

Hakadosh baruch hu yishmor veyatzil et chayaleinu mikol tzarah vetzukah umikol negah umachalah, veyishlach berachah vehatzlachah bechol ma’asei yedeihem,

and may the scriptural text be fulfilled through them:

:vikuyam bahem hakatuv ויקים בהם הכתוב

Deut. 20:4 For the Ruler your God is the one who goes with you to fight for you against your enemies, to save you!

םה א�היכ י יהו כ ם � עמכ ההל

ם ם עם־איביכ ם לכ להלח םלהוש יע אתכ

Ki Adonai eloheichem haholech imachem lehilachem lachem im oyveichem, lehoshi’ah et’chem.

And let us say, “Amen.” אמןונאמר אמן Venomar, “Amen.” Amen We are seated x

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_____________________________ Ashrei (Psalm 145) ▪ שריא ____________________________ Ps 84:5 “Happy are they who live with you; Forever they will praise you.”




העם שככה ל�אשרי אשרי העם שיהוה א�היו










ד�ל יהוה ומהלל מאדג ולגדלת� אין חקר






דר כב�ד ה�ד�ה י� אשיחהודברי נפלא�ת









נון ורחום יהוהח ים וגדל־חסדאר� אפ



ב־יהוה לכל�ט ורחמיו על־כל־מעשיו









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�תח את־יד�פ רצ�ןומשביע לכל־חי









יעשהצ�ן־יראיו ר ואת־שועתם ישמע וי�שיעם













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241 Returning the Torah ▪ הכנסת ספר התורה ▪ Hachnasat Sefer HaTorah


Returning the Torah ▪ הכנסת ספר התורה ▪ Hachnasat Sefer HaTorah The Torah scroll is handed to the prayer leader, and we stand.

Ps. 148: 13 Let them all praise God’s name, for God’s name alone is exalted:

u יהללו את־שם יהוה כי־נשגב שמו לבדו

u Yehalelu et shem Adonai, ki nisgav shemo levado:

The prayer leader begins the procession to return the scroll.1 Ps. 148: 13-14 God’s glory surpasses earth and sky. על־ארץ ושמים וה�ד hodo al eretz veshamayim. And God will bring us greatness,2 glory for all who feel God’s kindness3— Israel’s children, the people close to God. Halleluyah!

וירם קרן לעמו תהלה לכל־חסידיו

לבני ישראל עם־קרבו הללו־יה

Vayarem keren le’amo, tehila lechol chasidav— livnei Yisra’el, am kerovo: Halleluyah!

____________________________________ Psalm 29 ____________________________________ 1 A psalm of David: To God, the mightiest people grant, to God they grant glory and might;

מזמור לדוד בני אלים הוהליהבו

כבוד ועז הוההבו לי

Mizmor leDavid: Havu lAdonai benei elim, havu lAdonai kavod va’oz,

2 to God they grant glory by right, to God they bow, a holy sight.4

כבוד שמו הוההבו לי בהדרת־קדש הוההשתחוו לי

havu lAdonai kevod shemo, hishtachavu lAdonai behadrat kodesh.

3 God’s voice will soar when waters roar, The God of splendor lets them yell, For God out-shouts the oceans’ swell.5

על־המים יהוהקול אל־הכבוד הרעים

על־מים רבים יהוה

Kol Adonai al hamayim, El hakavod hir’im; Adonai al mayim rabim.

4 In all that’s strong or fair, God’s voice is somehow there.6

בכח יהוהקול־ בהדר יהוהקול

Kol Adonai bako’ach; kol Adonai behadar.

1 The scroll usually leads the procession. In some congregations, the leader doesn’t carry the scroll; someone else gets that honor. In that case, the leader follows the person with the scroll. 2 “And God will raise a horn for God’s people.” 3 ; “Glory for those who feel God’s kindness”— יוחסיד can mean “those who love God” or “those who are gra-cious toward God”; or it can mean “those who experience God’s love/kindness.” We usually translate the word as “righteous,” referring to the most devout and religious people. 4 “Grant to God, O children of the powerful, grant to God glory and power; grant to God the glory of God’s reputation; bow to God in God’s splendor of holiness.” 5 “God’s voice is above/more than the waters, the God of glory made it loud, Adonai is over the many waters.” 6 “God’s voice is in strength; God’s voice is in splendor.”

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5 God’s thunder claps—the cedar snaps— Shattering the lofty tree In Lebanon where land leaps in air

שבר ארזים יהוהקול יהוהוישבר

את־ארזי הלבנון

Kol Adonai shover arazim, vayeshaber Adonai et arzei haLevanon,

6 With calf’s agility, While Syrian hills dance their quadrilles Like oxen’s progeny.1

וירקידם כמו־עגל לבנון ושרין

כמו בן־ראמים

vayarkidem kemo egel— Levanon VeSiryon— kemo ven re’eimim.

7 Lightning is God’s voice too: Fire-blades slash and hew.2

חצב יהוהקול־ להבות אש

Kol Adonai chotzev, lahavot esh.

8 God’s voice can make the desert quake, The Kadesh wasteland shake.

יחיל מדבר יהוהקול מדבר קדש יהוהיחיל

Kol Adonai yachil midbar, yachil Adonai midbar Kadesh.

9 God’s thunder startles forest deer, While trees shed all their leaves in fear And in God’s shrine all cry, “Oh dear!”3

יחולל אילות יהוהקול יערות ףש ויח

ובהיכלו כלו אמר כבוד

Kol Adonai yecholel ayalot, vayechesof ye’arot, uveheichalo, kulo omer, “Kavod!”

10 God, enthroned, sent forth the Flood; God’s reign will never cease; 11 God with God’s people ever stood, And blesses them with lasting peace.4

למבול ישב יהוה מל� לעולם יהוהוישב עז לעמו יתן יהוה יבר� את־עמו בשלום יהוה

Adonai lamabul yashav, vayeshev Adonai melech le’olam. Adonai oz le’amo yiten, Adonai yevarech et amo vashalom.

The Torah scroll is placed in the ark.

1 “God’s voice shatters cedars; God has shattered the cedars of Lebanon. God will make them dance, Lebanon like a calf, Syria like a young horned beast.” 2 “God’s voice hews, blades of flame.” 3 “Oh dear!” is literally, “Glory!”—presumably a cry of consternation. 4 “God sat enthroned at the time of the Flood, God will sit as ruler forever. God gives strength to God’s people; God will bless God’s people with peace.”

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243 Returning the Torah ▪ הכנסת ספר התורה ▪ Hachnasat Sefer HaTorah


_______________ When The Ark Rested1 ▪ רובנחה יאמ ▪ Uvenucho Yomar _______________ Num 10:36 When the ark rested, Moses would say, “Return, God, to the myriad thousands of Israel.”

ה יאמר ובנח שובה יהוה

י בבות אלפ לר ישרא

Uvenucho yomar: “Shuva, Adonai, riv’vot alfei Yisra’el.”

Ps 132:8-10 Go up, God, to your resting place, you and the ark of your power.

ה למנוחת� קומה יהו אתה וארון עז�

Kuma, Adonai, limnuchatecha, ata va’aron uzecha.

Let your priests wear righteousness, and your pious ones will sing with joy. For the sake of your servant David, do not turn away the face of your anointed.

כהני� ילבשו־צדק וחסידי� ירננו

בעבור דוד עבד� אל־תשב פני משיח�

Kohanecha yilbeshu tzedek, vachasidecha yeranenu. Ba’avur David avdecha, al tashev penei meshichecha.

Prov 4:2 For I gave you good guidance; don’t abandon my Torah!

כי לקח טוב נתתי לכם תורתי אל־תעזבו

Ki lekach tov natati lachem Torati al ta’azovu.

Prov 3:18 Cling to it, and it’s a tree of life; those who grasp it are happy.2

יים היא למחזיקים בהעץ־ח ותמכיה מאשר

Etz chayim hi lamachazikim bah, vetomcheha me’ushar.

Prov 3:17 Torah ways are pleasant ways; Peaceful are its paths always.

דרכיה דרכי־נעם שלום וכל־נתיבותיה

Deracheha dar’chei no’am vechol netivoteha shalom.

Lam 5:21 God, take us back; we’ll stray no more. Take us back to days of yore!”3

ונשובה אלי� יי השיבנו כקדם ימינו חדש

Hashivenu, Adonai, elecha, venashuva; chadesh yameinu kekedem.

The ark is closed; many congregations continue with a sermon.

1 The Torah service begins with Numbers 10:35 and ends with Numbers 10:36, so the whole Torah service re-calls the progress of the Ark when the Israelites wandered through the wilderness. 2 “It’s a tree of life to those who cling to it, and those who hold it up are happy.” A wonderful thought: Torah is like a spiritual bank: it gives strength to the needy and happiness to those who give their strength to it. 3 “Bring us back to you, God, and we shall come back; renew our days as of old”—a plea to return to the merit we enjoyed before we suffered the disaster grieved in the book of Lamentations.

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__________________________ Leader’s Half Kaddish ▪ חצי קדיש ▪ Chatzi Kadish__________________________ To prepare for the Musaf amidah, we rise for this kaddish.

























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ת ליום מוסף ב שMusaf Service

In Temple times special days were marked by an extra sacrifice in addition to the morning and afternoon daily sacrifices. This was the Musaf sacrifice.

In some ways, our prayers compensate for our inability to offer the sacrifices of ancient times. We can no longer recover the feeling of union with God brought by the bloody system of animal sacrifices, and if verbal prayer is a poor substitute, it’s all we have.

Accordingly, on Shabbat, Festivals, and Rosh Chodesh we add a Musaf amidah after the Torah service. The Musaf amidah begins and ends with the blessings familiar from other amidahs, and the middle blessing recalls the Musaf sacrifices of the day.

Why we had a sacrificial system, why we added sacrifices on special days, and why we lost our Temple, are all questions worth exploring as we meditate on the significance of this prayer. Some people say the Temple is gone, never to return, so we should skip the Musaf amidah. Others treasure the memory of ancient methods of worship and mourn the loss of something we can no longer experience or understand.

After the Musaf amidah, we conclude the service with Aleinu and hymns. Some communities also chant the Song of Glory (page 270).

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Musaf Service 246 מוסף ליום שבת


Musaf Amidah1 We take three steps back as if to create sacred space and three forward as if to enter it.

With feet together, we say the amidah (standing prayer) quietly. When the prayer leader chants aloud, we respond with the words in gray.2

The two lines below introduce the silent amidah.


אדני שפתי תפתח ת�ופי יגיד תהל












1 The amidah (standing prayer) for Shabbat Musaf consists of seven berachot (blessings). The first and last three are basically the same as for the morning amidah. The middle blessing is about the extra sacrifices of the day. You will notice many inserted passages. On the Shabbat before Yom Kippur, we add four variations ac-knowledging God’s sovereignty and asking to be “written in the Book of Life”—a metaphor to express our longing for happiness and prosperity. On the intermediate days of festivals and on Rosh Chodesh, we add “ya’aleh veyavo” to the fifth blessing, and on Chanukah, we add something extra in the sixth blessing. 2 Sometimes a congregation does a “heiche (or hoiche) kedushah”—Yiddish meaning “kedushah out loud.” The prayer leader leads the congregation through kedushah; for minchah, the congregation then returns to the first blessing (Ancestors / אבות) and recites the entire Amidah. We bow four times in the Amidah: at the beginning and end of the first blessing (Ancestors /אבות) and penul-timate blessing (Thanksgiving / הודאה). Three times we bend the knees at “baruch,” bow at “atah” and straight-en up at “Adonai”; at the beginning of the Thanksgiving blessing, we bow without bending the knees. Icons in the text are reminders to bend the knees, w, to bow from the waist, v, and to stand up, u. A note on page 416 describes sources for the first blessing of the Amidah.

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247 Musaf Amidah






Between Rosh Hashanah and Yom Kippur, add the shaded section. When repeating the amidah, the prayer leader pauses while the congregation says these lines.


לחיים זכרנו בחיים ץחפ מל�









להושיע רב





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עפר שנילי






Between Rosh Hashanah and Yom Kippur, add the shaded section; when repeating the amidah, the prayer leader pauses while the congregation says these lines.











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249 Musaf Amidah


3. Holiness The third blessing has two versions. One is responsive, led by the prayer leader;

for individual prayer, continue with 3b on page 251.

____________________________ 3a. Holiness ▪ קדושה ▪ Responsive Kedushah ____________________________ We include the responsive Kedushah when the prayer leader repeats the amidah or leads a “heiche kedushah.”

The congregation begins, and the prayer leader repeats. Recite the Kedushah with feet together, rising on the toes for each of these words: “Kadosh, kadosh kadosh,” “Baruch (Kevod),” and “Yimloch.”

We respect and hallow you as in the secret speech of holy seraphs who make your name holy in holiness; for your prophet Isaiah wrote,

u �ש�ונקדי נעריצ קדש שרפי שיח כסוד

בקדש שמ� המקדישים נביא� יד על ככתוב

u Na’aritzcha venakdishcha kesod si’ach sarfei kodesh hamakdishim shimcha bakodesh, kakatuv al yad nevi’echa,

Bow left, then right for “zeh el zeh.” Isaiah 6:3 And one called to the other, and said: וקראv זה אלy זה ואמר Vekarah v zeh el yzeh ve’amar.

Congregation and leader: Isaiah 6:3 “Holy, holy, holy is God of hosts; God’s glory fills the universe.”


כל־הארץ כבודומלא


Congregation, then leader: God’s glory fills the world; God’s ministers ask each other, “Where is the source of God’s glory?” They respond “Blessed!”

עולם מלא כבודו לזה זה שואלים משרתיו

כבודו מקום איה יאמרו ברו� לעמתם

Kevodo malei olam, meshartav sho’alim zeh lazeh: “Ayei mekom kevodo?” Le’umatam “Baruch” yomeru.

Congregation and leader: Ezek 3:12 “Blessed is God’s glory flowing from its source.”



May God turn in mercy ◊ ממקומו הוא יפן ברחמים ◊ Mimkomo hu yifen berachamim, and be gracious to the people who declare the unity of God’s name evening and morning every single day— twice a day—with love saying “Shema.”1

ויחון עם המיחדים שמו יום תמיד-ערב ובקר בכל פעמים באהבה

אומרים שמע

veyachon am hamyachadim shemo, erev vavoker, bechol yom tamid, pa’amayim be’ahava “Shema” omrim.

1 Shema declares the unity of God’s name, and we say it each day in our evening and morning services.

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Congregation and leader: Deut. 6:4 Listen, descendants of Israel: The Ruler is our God; the Ruler is one.1



Congregation, then leader: God is our God, source of our life, our sovereign, our savior,

אבינו הוא ינוא�ה הוא מושיענו הוא מלכנו הוא

Hu Eloheinu, hu avinu, hu malkeinu, hu moshi’einu,

who will mercifully declare to us again, for all the world to see,

ברחמיו ישמיענו והוא חי-כל לעיני שנית

vehu yashmi’einu berachamav shenit, le’einei kol chai,

Num 15:41 “To be your God.” להיות לכם לא�הים “Lihyot lachem lElohim.” Congregation and leader:.

Num 15:41 “I am the Ruler, your God.” םאני יהו ”.Ani Adonai Eloheichem“ ה א�היכAdd the shaded lines on festivals (not on intermediate days of festivals).

The truly mighty one is our champion אדירנו אדיר Adir adirenu Ps. 8:2 How mighty is your name through all the earth!

אדיר שמ� מה־ בכל־הארץ

Mah adir shimcha bechol ha’aretz.






Congregation and leader: Ps 146:10 “God will reign forever, Your God, Zion, from age to age: Halleluyah.”




1 The ע of עשמ and ד of דאח are large letters. Together, they form the Hebrew word עד, “witness”; with this declaration of God’s unity, we Jews bear witness to our faith. Another reason for the large letters is to avoid misreading שמא (perhaps) for עשמ and אחר (another) for דאח , which would replace our confident faith with agnostic uncertainty! Some say the large letters express hope for God’s universal acceptance in the four (ד) “corners” of the earth and among the seventy (ע) nations of the world (Genesis chapter X lists Noah’s seventy grandsons, so we’re all descendants of Gen X-ers).

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251 Musaf Amidah














סלה ללו�יה






1 Some say that during a heiche kedushah, while the leader concludes with “Ledor vador,” the congregation should recite the short Holiness blessing and then continue the Amidah. 2 From Rosh Hashanah to Yom Kippur, we stress the theme of God’s sovereignty.

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_______________ 4. Holiness of This Day ▪ קדושת היום ▪ Kedushat Hayom _______________ The leader’s repetition continues here.

On Rosh Chodesh, continue with “Ata Yatzarta,” page 383; on Festivals, “Atah Vechartanu,” page 387. You established Shabbat:1 you wanted its sacrifices, commanded its interpretations,2 with its ritual pouring of wine.3 Those who enjoy it will always inherit glory, those who like it merit life, and those who love its words have chosen greatness.

בתש כנת ת רבנותיה ק צית ר רושיה פ וית צ סכיה נ דוריס םע עולםל ענגיה מ נחלוי בודכ כוז ייםח ועמיה ט בריה ד אוהביםה גםו חרוב דלהג

Tikanta Shabbat Ratzita Korbenoteha; Tzivita Perusheha Im Sidurei Nesacheha. Me’an’geha Le’olam Kavod Yinchalu, To’ameha Chayim Zachu, Vegam Ha’ohavim Devareha Gedulah Bacharu.

At Mount Sinai they heard its rules, and you told us, ruling God, to bring on that day an extra Shabbat sacrifice, in the proper way.

עליה נצטוו מסיני זא א�הינו יי ותצונו

בה להקריב כראוי שבת מוסף קרבן

Az miSinai nitztavu aleha, vat’tzavenu1 Adonai Eloheinu lehakriv bah korban musaf Shabbat kara’ui.

We hope you will want this— ruling God and God of our ancestors, who brings children home—4 to bring us in joy to our land and plant us in its borders,


אבותינו וא�הי לגבולם בנים המשיב

לארצנו בשמחה שתעלנו בגבולנו ותטענו

Yehi ratzon milfanecha Adonai Eloheinu vElohei avoteinu hameshiv banim ligvulam sheta’aleinu besimcha le’artzenu vetita’enu bigvuleinu,

1 This is a reverse alphabetical acrostic; how clever. 2 This probably means that God wanted every detail of the Shabbat Temple service, but you could say it means instead that God wants us to continue the process of interpretation, reinterpreting this ancient institution for modern times. .is a libation—pouring wine in a religious ceremony, part of the Temple service נס� 34 This line is a recent addition to the liturgy, to recognize that God restored the Jewish people to Israel.

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253 Musaf Amidah


Add this to recall the sacrificial system … where our ancestors brought you their required sacrifices,

י�ששם עשו אבותינו לפנ קרבנות חובותיהם -את

shesham asu avoteinu lefanecha et korbenot chovoteihem,

… or this to pray for its restoration, literally or metaphorically and we shall bring you our required sacrifices,

ושם נעשה לפני� חובותינוקרבנות -את

vesham na’aseh lefanecha et korbenot chovoteinu,2

Continue here. the daily ones and the extra ones, properly.

כסדרם תמידים כהלכתם ומוספים

temidim kesidram umusafim kehil’chatam.

And the extra offering of this Shabbat הזה השבת יום מוסף-ואת Ve’et musaf yom haShabbat hazeh Add this to recall the sacrificial system …

our ancestors brought to you �עשו והקריבו לפני asu vehikrivu lefanecha … or this to pray for its restoration, literally or metaphorically

we shall perform and bring you �נעשה ונקריב לפני na’aseh venakriv lefanecha Continue here.

lovingly, to observe your wishes, as you wrote for us in your Torah by your servant Moses’ hand, spoken by your glory:

כמצות רצונ�באהבה כמו שכתבת עלינו בתורת�

על ידי משה עבד� מפי כבוד� כאמור

be’ahava kemitzvat retzonecha, kemo shekatavta aleinu beToratecha, al yedei Moshe avdecha, mipi chevodecha ka’amur:

Num 28:9-10 And on the Shabbat day, take two year-old lambs, perfect ones, and eight pounds1 of fine flour mixed with oil, with its wine-offering; bring the Shabbat offering on its Shabbat,

ת וביום השב םתמימ בני־שנה יםשני־כבש

ים יושנ מנחה לתס עשרנמן הבלול ונסכו בש

ת תעל בשבתו שב

Uveyom haShabbat shnei chevasim benei shana, temimim, ushnei esronim solet mincha belulah vashemen, venisko, olat Shabbat beshabbato,

on top of the routine offering and its wine-offering. יד תעל־על ה התמ .al olat hatamid veniskah ונסכSome add the next three lines, which the 1985 Harlow siddur added to the Conservative liturgy.

Merciful ruler, accept with mercy your people Israel’s prayer, wherever they may live.

ברחמים לקב רחמן מל� ישראל עמ� תפלת-את מושבותיהם מקומות-בכל

Melech rachaman, kabel berachamim et tefilat amcha Yisra’el bechol mekomot moshvoteihem.

1 “Two tenths of an ephah”; an ephah is reckoned to be about 10 U.S. gallons; and a gallon measure would hold about four pounds of flour. Eight pounds would make a good half-dozen loaves of bread.

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They’ll rejoice when you are ruler—1 people who keep Shabbat and call it fun,

ישמחו במלכות� שומרי שבת וקוראי ענג

Yismechu vemalchut’cha shomrei Shabbat vekorei oneg.

who make Shabbat holy—they all will be content and happy in your goodness.

עם מקדשי שביעי כלם ישבעו ויתענגו מטוב�


You wanted Day Seven, made it holy; and called it the delight of days, a memory of the work of creation.

ובשביעי רצית בו וקדשתו חמדת ימים אותו קראת

זכר למעשה בראשית

Uvashvi’i ratzita bo vekidashto, chemdat yamim oto karata, zecher lema’asei vereshit.











א�הינו יי והנחילנו וברצון הבהבא


שמ� מקדשי






1 Of course, God is ruler, but this refers to God becoming accepted as ruler of the world. 2 “God and God of our ancestors, enjoy our rest. Make us holy with your commandments, and grant our portion in your Torah.” 3 “Satisfy us from your goodness, and make us rejoice in your salvation, and cleanse our hearts for your service in truth. And let us inherit, Sovereign God, with love and delight your holy Shabbat. And Israel will rest on it, they who make your name holy.” 4 Our note on different variations of this phrase is on page 415.

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255 Musaf Amidah







And may our eyes witness your return to Zion, in mercy. Blessed are you, Ruler; Blessed be God, blessed be God’s name! you return your presence to Zion.





_________________________ 6. We Give Thanks ▪ מודים ▪ Modim ________________________ We bow at the waist for the word “modim” and straighten up at “Adonai.”

This blessing has two versions. We say the following in our individual silent prayer and 6b, the shaded version, in response to the prayer leader’s repetition.

We thank you, because you are the Ruler, our God, God of our ancestors, forever. The one sure thing in our lives, the shield of our salvation— that is you, from age to age!












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The silent amidah continues on page 256; on Chanukah, add Al Hanisim on page 399.




בראשית יוצר צרנויו







ותקימנו תחינו כן גליותינו ותאסוף קדש� לחצרות

חקי� רלשמו רצונ� ולעשות שלם בלבב ולעבד�



The Thanksgiving blessing continues here. And for all these things may your name be blessed and exalted, O our ruler, constantly, and for ever.




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257 Musaf Amidah


Between Rosh Hashanah and Yom Kippur, add the shaded lines; when repeating the amidah, the leader pauses while the congregation says these two lines.











In the silent amidah, continue with the blessing for peace, page 258. During the repetition, the leader adds the Priestly Blessing.

________________________ The Priestly Blessing1 ▪ כהניםברכת ▪ Bircat Kohanim ________________________ Our God and God of our ancestors, bless us with the triple blessing in the Torah, written by your servant Moses, spoken by Aaron and his children, the priests—your holy people— in these words:



על ידי משה עבד� הכתובה מפי אהרן ובניו האמורה



1 God dictated the Priestly Blessing for Aaron to use when blessing the Children of Israel (Num. 6:22-23).

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After each of the three verses of the Priestly Blessing, the congregation responds. Num 6:24-26 May God bless you and protect you.







י� פניו א יהוה ׀ יש אל ם ל� שלוםויש



_____________________________ 7. Peace ▪ שלום ▪ Shalom ____________________________ Grant peace on earth,3 goodness and blessing, grace, kindness and mercy for us and all Israel, your people.





נוברכנו אבינו כל כאחד באור פני�









שעה-עת ובכל-בכל בשלומ�


1 “May God send the light of God’s face/presence toward you” 2 “May God raise God’s face toward you” 3 “On earth” is added in the Conservative liturgy.

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259 Musaf Amidah






Between Rosh Hashanah and Yom Kippur, the leader pauses during the repetition for the congregation to say the next five lines, which the leader then repeats.










The amidah ends here, but we remain standing to express our own thanks and the longings of our heart,

guided by the next paragraphs.

After the repetition, the leader says the Full Kaddish on page 261.

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_________________________________ Personal Prayers ________________________________ My God, keep bad words from my tongue, and lies from my lips. Let me not try to answer those who curse me; let my spirit be as still as dust to everyone.















יהיו לרצון אמרי־פי בי לפני� והגיון ל












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261 Musaf Amidah









After a heiche kedushah, the leader continues with Full Kaddish.











מבר� רבא שמה יהא יאעלמ ולעלמי לעלם







דקודשא שמה הוא ברי� אהו ברי�


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ובעותהוןצלותהון תתקבל דכל בית ישראל













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263 Concluding Prayers


Concluding Prayers ___________________ No God Like You1 ▪ כא�הינו אין ▪ Ein Keloheinu __________________ Ain’t no God like you, Ain’t no ruler like you, Ain’t no sovereign like you, Ain’t no savior like you.

כא�הינו אין כאדננו אין כנוכמל אין כמושיענו אין

Ein kEloheinu Ein kAdoneinu Ein kemalkeinu Ein kemoshi’einu.

Who is like our God? Who is like our ruler? Who is like our sovereign? Who is like our savior?

כא�הינו מי כאדננו מי כמלכנו מי כמושיענו מי

Mi chEloheinu Mi chAdoneinu Mi chemalkeinu Mi chemoshi’einu.

Let’s thank our God; Let’s thank our ruler; Let’s thank our sovereign; Let’s thank our savior.

לא�הינו נודה לאדננו נודה למלכנו נודה למושיענו נודה

Nodeh lEloheinu Nodeh lAdoneinu Nodeh lemalkeinu Nodeh lemoshi’einu.

Blessed is our God, Blessed is our ruler, Blessed is our sovereign, Blessed is our savior.

א�הינו ברו� אדננו ברו� מלכנו ברו� מושיענו ברו�

Baruch Eloheinu Baruch Adoneinu Baruch malkeinu Baruch moshi’einu.

You are our God, You are our Ruler, You are our Sovereign, You are our Savior. You are the One before whom our parents burned the fragrant incense.

א�הינו הוא אתה אדננו הוא אתה כנומל הוא אתה מושיענו הוא אתה שהקטירו הוא אתה

לפני� אבותינו הסמים קטרת-את

Atah hu Eloheinu Atah hu Adoneinu Atah hu malkeinu Atah hu moshi’einu. Atah hu shehiktiru avoteinu lefanecha et ketoret hasamim.

1 The first two verses of this popular song seem reversed. First we declare no God is like ours, but in the second verse we seem unsure. Maybe the second verse is a challenge to anyone in earshot, though nobody will take up the challenge; it’s in Hebrew, and only Jews will understand! Or maybe someone was determined to have the first three verses read ,ma (amen) and rearranged them accordingly.

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__________________________________ Talmud Study __________________________________ Many congregations add this passage from the Talmud.

Rabbi Elazar said that Rabbi Chaninah said,

אלעזר רבי אמר חנינא רבי אמר

Amar Rabi Elazar, amar Rabi Chaninah,

“Torah students increase peace in the world,

חכמים תלמידי בעולם שלום מרבים

“Talmidei chachamim marbim shalom ba’olam,

as the scripture verse says: שנאמר shene’emar: Isaiah 54:13 If all your children are students of God, great will be the peace of your children!

וכל־בני� הלמודי יהו

:ורב שלום בני�

Vechol banayich limudei Adonai, verav shelom banayich.

Don’t read ‘your children,’ but ‘your builders’!”1

אל תקרי בני� אלא בוני�

Al tikrei ‘banayich,’ elah ‘bonayich’!”

Ps 119:165 Abundant peace is for those who love your Torah and for them there is no obstacle.

שלום רב לאהבי תורת�

ואין־למו מכשול

Shalom rav le’ohavei Toratecha, ve’ein lamo michshol.

Ps 122:7-9 May there be peace inside your walls, tranquility in your palaces.

יהי־שלום בחיל� שלוה בארמנותי�

Yehi shalom becheilech, shalvah be’armenotayich.

For the sake of my family and friends I will speak of peace among you. For the sake of the house of our ruling God I shall ask for good for you.

למען אחי ורעי אדברה־נא שלום ב�

א�הינו יהוהלמען בית־ אבקשה טוב ל�

Lema’an achai vere’ai adabra nah shalom bach. Lema’an beit Adonai Eloheinu avakshah tov lach.

Ps 29:11 God chose us and will give us strength; ◊ עז לעמו יתן יהוה ◊ Adonai oz le’amo yiten; God’s people will be blessed in peace2 בשלוםיהוה יבר� את־עמו Adonai yevarech et amo vashalom.

1 Four tractates of the Talmud end with this resonant passage. Rabbi Chaninah notes that the verse repeats the word �בני, wonders what this repetition adds to the verse, and discovers another level of meaning—that today’s children (בנים) are the builders (בונים) of the future. Some interpret Rabbi Chaninah’s teaching a different way: A teacher’s students are children in learning, and instead of builders (from לבנות, to build), perhaps Rabbi Cha-ninah speaks of “those who understand” (from להבין, to understand). In that case, Rabbi Chaninah is praising the potential of Torah students, future moral, intellectual and spiritual leaders, to secure the future of our com-munity, society and planet. 2 Psalm 29:11.

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_____________________________ Our Duty ▪ עלינו ▪ Aleinu1 ____________________________ The Sovereign of all to praise we’re bound, The Creative Force with greatness to crown, Who made us like no other race On earth, nor set us in their place.
















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עז� בתפארת מהרה לראות הארץ מן גלולים בירלהע

יכרתון כרות והאלילים











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___________________ Mourners’ Kaddish ▪ קדיש יתום ▪ Kadish Yatom1 __________________ Mourners and those observing yahrzeit remain standing to lead this kaddish, and we respond.






וביומיכון חייכוןב ישראל בית דכל ובחיי













1 Kaddish declares our faith in and our wish for God’s control of the world. It’s in Aramaic, not Hebrew, which makes it more of a tongue-twister. There are four Kaddish prayers in the siddur; this one is for mourners to say in the eleven months of mourning and on the anniversary (yahrzeit) of a loved one’s death.

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_________________ The Song of Glory ▪ נעים זמירותא ▪ An’im Zemirot _________________ Some congregations include this poem.

This poem is usually attributed to Judah heChasid, one of the leading Jewish mystics of central Europe in the Middle Ages. Since he was too humble to sign his works, the attribution is not certain. He died in 1217. The poem is notable for its anthropomorphic imagery and its yearning for closeness to God, characteristics which are not to every spiritual taste. The poem is generally considered very holy and is reserved for special occasions (Shabbat and festivals, in many communities), and we open the ark to recite it, responsively.

The poet begins by speaking of great longing for God. I will make pleasant psalms and compose songs because my soul longs for you.

נעים זמירותא ושירים אארוג

כי אלי� נפשי תערוג

An’im zemirot veshirim e’erog ki elecha nafshi ta’arog.

My soul longs for shelter in your hand, to grasp every mystery of your secret.

פשי חמדה בצל יד�נ רז סוד� -לדעת כל

Nafshi chamda betzel yadecha, lada’at kol raz sodecha.

When I speak of your glory, my heart longs for your love.

בכבוד�די דברי מ הומה לבי אל דודי�

Midei dabri bichvodecha homeh libi el dodecha.

So I shall utter your praises and praise your name in songs of love.

ל כן אדבר ב� נכבדותע ושמ� אכבד

בשירי ידידות

Al ken adaber becha nichbadot, veshimcha achabed beshirei yedidot.

I will speak of your glory though I do not see you; I’ll compare you, describe you though I do not know you.

ספרה כבוד�א ו�א ראיתי� אדמ� אכנ�

ו�א ידעתי�

Asaprah chevod’cha velo re’iticha; adam’cha, achan’cha velo yedaticha.

Though God is beyond description, the poet continues, our sacred writings use images to allude to God’s nature, offering many different comparisons to suggest aspects of God’s mysterious unity.

In the writings of your prophets, in your servants’ mysteries you hinted at the glory of your splendid power.

יד נביאי�ב בסוד עבדי�

דמית הדר כבוד הוד�

Beyad nevi’echa, besod avadecha, dimita hadar kevod hodecha.

Your greatness and might they told through the power of your deeds.

דלת� וגבורת�ג כנו לתקף פעלת�

Gedulat’cha ugevuratecha kinu letokef pe’ulatecha.

They gave hints of you, but did not explain your true nature; they explained you through your deeds.

מו אות�ד ו�א כפי יש�

וישוו� לפי מעשי�

Dimu ot’cha velo chefi yeshcha, vayashvucha lefi ma’asecha.

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They hinted at you in many images, but you are One in all those comparisons.

משילו� ברוב חזיונותה הנ� אחד

דמ יונות -כלב

Himshilucha berov chezyonot, hin’cha echad bechol dimyonot.

They saw in you both maturity and youthful vigor, the hair of your head both gray and black!

יחזו ב�ו זקנה ובחרות ושער ראש�

בשיבה ושחרות

Vayechezu vecha zikna uvacharut, us’ar roshcha beseva veshacharut.

Maturity in the day of judgment, youth in the day of battle, like a man of war with powerful hands.

קנה ביום דיןז ובחרות ביום קרב

כאיש מלחמות ידיו לו רב

Zikna beyom din uvacharut beyom kerav, ke’ish mil’chamot yadav lo rav.

Writing in this tradition, the poet now offers new images to suggest God’s nature as the poet understands it. God fastened a helmet of victory1 on God’s head; God’s right arm won victory, God’s sacred arm.

בש כובע ישועהח בראשו

הושיעה לו ימינו וזרוע קדשו

Chavash kova yeshu’ah berosho; hoshi’ah lo yemino uzero’ah kodsho.

With dew-drops of light God’s head is filled; the locks of God’s hair are filled with the rains of the night.

ללי אורותט ראשו נמלא

קוצותיו רסיסי לילה

Talelei orot rosho nimla, kevutzotav resisei laylah.

God will be glorified through me because God likes me, and God will be for me like a crown of pride.

יתפאר ב י כי חפץ בי

והוא יהיה לי לעטרת צבי

Yitpa’er bi ki chafetz bi, vehu yiheyeh li la’ateret tzevi.

Like fine, yellow gold, so appears God’s head, and stamped on the forehead is the glory of God’s divine name.

תם טהור פזכ ראשו דמות

וחק על מצח כבוד שם קדשו

Ketem tahor paz demut rosho, vechak al metzach kevod shem kodsho.

1 “Helmet of victory” could be headgear of salvation, a more spiritual than military image.

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For grace and for glory, with pride of splendor God’s people Israel have adorned God with a crown.

חן ולכבודל צבי תפארה

לו אמתו עטרה עטרה

Lechen ulechavod tzevi tif’arah, umato lo itra atarah.

The braids of God’s head are like a young person’s; God’s locks are black and curly.

חלפות ראשו מ כבימי בחרות

קוצותיו תלתלים שחורות

Machlefot rosho kevimei vechurot, kevutzotav taltalim shechorot.

The place of justice, the Temple, is the dwelling of God’s splendor— may it rise to be God’s chief delight.

וה הצדקנ בית תפארתו

יעלה נא על ראש שמחתו

Neveh hatzedek beit tif’arto, ya’aleh nah al rosh simchato.

May God’s treasured people be a crown in God’s hand and a royal diadem, they who are the pride of God’s splendor.

גלתו תהיס בידו עטרת

וצניף מלוכה צבי תפארת

Segulato tehi veyado ateret, utzenif melucha tzevi tiferet.

They are a burden whom God carried and adorned with a crown; because they were dear in God’s sight, God honored them.

מוסים נשאםע עטרת ענדם מאשר יקרו

בעיניו כבדם

Amusim nesa’am ateret indam, me’asher yakru ve’einav kibdam.

God’s splendor is on me, and my splendor is on God; and God is close to me when I call on God.

ארו עליפ ופארי עליו וקרוב אלי

בקראי אליו

Pe’ero alai, ufe’eri alav, vekarov elai bekor’i elav.

God is bright and ruddy in red-stained clothes, from treading the wine-press when coming from Edom.1

ח ואדוםצ ללבושו אדום

פורה בדרכו בבואו מאדום

Tzach ve’adom lilvusho adom, purah vedor’cho bevo’o me’Edom.

1 See Isaiah 63:1-2, where God is pictured as a blood-stained warrior returning from taking revenge on the peo-ple of Edom (אדום, the place-name Edom, is from the same grammatical root as אדם, red).

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The tefillin knot God showed Moses, the meek one, when a likeness of God was before Moses’ eyes.1

שר תפליןק הראה לענו

תמונת יי לנגד עיניו

Kesher tefilin her’ah le’anav; temunat Adonai leneged einav.

God takes pleasure in God’s people Israel; and will bring honor to the lowly; God is enthroned on praises, to be glorified in them.

צה בעמו ו ר ענוים יפאר

יושב תהלות בם להתפאר

Rotzeh be’amo anavim yefa’er, yoshev tehilot, bam lehitpa’er.

Your word begins with truth, calling since the beginning to generation after generation; seek the people who seek you.

אש דבר� אמתר קורא מראש

דור ודור עם דורש� דרוש

Rosh devar’cha emet korei merosh, dor vador am doresh’cha derosh.

Please accept my many songs to you and bring my happy cry close to you.

ית המוןש שירי נא עלי�

ורנתי תקרב אלי�

Shit hamon shirai na alecha, verinati tikrav elecha.

Let my praise be a crown for your head and my prayer be accepted like incense.

הלתי תהית לראש� עטרת

ותפלתי תכון קטרת

Tehilati tehi leroshcha ateret, utefilati tikon ketoret.

Let the prayer of the poor be as dear in your sight as the song sung over your offerings.2

רש-יקר שירתת בעיני�

כשיר יושר על קרבני�

Tikar shirat rash be’einecha, kashir yushar al korbanecha.

May my blessing rise up like incense to the head of the One who gives food, Creator, Source of Life, who is just and mighty.

רכתי תעלהב לראש משביר

ומולידמחולל צדיק כביר

Bir’chati ta’aleh lerosh mashbir, mecholel umolid tzadik kabir.

1 Tradition holds that Exodus 33:23, “you will see what’s behind me,” means that God showed Moses the tefil-lin-knot on the back of God’s head. 2 I.e., let my devotion be accepted like the sacrifices in the Temple.

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And when I bless you, nod your head to me,1 and take my blessing to you like the very best incense spices.

בברכתיו תנענע לי ראש ואותה קח ל�

בשמים ראש כ

Uvevir’chati tena’anah li rosh, ve’otah kach lecha kivsamim rosh.

May you find my prayer sweet for my soul longs for you.

ערב נא שיחי עלי�י כי נפשי תערוג אלי�

Ye’erav na sichi alech, ki nafshi ta’arog elecha.

The poem ends, but we continue with quotations from scripture. I Chron. 29:11 Yours, God, are the greatness, the strength, the splendor, the victory and the majesty —everything in heaven and earth. It’s for you, God, to govern and to be raised above all as the head.





Ps. 106:2 Who can tell God’s mighty deeds, Or set to words all of God’s praise?

מי ימלל גבורות יהוה ישמיע כל־תהלתו

Mi yemalel gevurot Adonai, yashmi’a kol tehilato?

1 A reference to Babylonian Talmud, Berachot 7a, where God nods, accepting the blessing of Rabbi Yishma’el ben Elisha.

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_____________________ Eternal Sovereign ▪ אדון עולם ▪ Adon Olam ____________________ Eternal sovereign,1 who ruled Before creating anything, When God formed all to God’s liking, Then God was known as “Sovereign”!2

מל� אשר אדון עולם בטרם כל יציר נברא

לעת נעשה בחפצו כל אזי מל� שמו נקרא

Adon olam asher malach Beterem kol yetzir nivrah Le’et na’asah vecheftzo kol, Azai melech shemo nikrah.

And when an end to all will come Alone, revered, then God will reign. And God has been, and God still is, And God shall be in glorious fame.

ככלות הכלואחרי לבדו ימלו� נורא

והוא היה והוא הוה יהיה בתפארה והוא

Ve’acharei kichlot hakol Levado yimloch norah: Vehu hayah, vehu hoveh, Vehu yih’yeh betif’arah.

God stands alone; no second can Compare as fit companion; Before the first, beyond the last, God has strength and dominion.

ואין שני והוא אחד להמשיל לו להחבירה

בלי ראשית בלי תכלית ולו העז והמשרה

Vehu echad, ve’ein sheni Lehamshil lo lehachbirah, Beli reshit, beli tachlit, Velo ha’oz vehamisrah.

My God, who lives and me redeems– Rock of my pain in time of grief, My banner and my refuge: when I cry for help, God brings relief.

והוא אלי וחי גאלי וצור חבלי בעת צרה

והוא נסי ומנוס לי מנת כוסי ביום אקרא

Vehu eli vechai go’ali Vetzur chevli be’eit tzarah. Vehu nisi umanos li, Menat kosi beyom ekrah.

I place my soul into God’s care Sure that I’ll wake after this night; My soul shall with my body stay: God is with me: I’ll not take fright!3

בידו אפקיד רוחי בעת אישן ואעירה

ועם רוחי גויתי לי ו�א אירא יי

Beyado afkid ruchi Be’eit ishan ve’a’irah, Ve’im ruchi geviyati, Adonai li, velo irah.

1 In this, our favorite hymn, we acknowledge God’s eternal and awesome power, but we also trust that God cares for each of us as individuals. The poem is sometimes attributed to the 11th-century poet Solomon Ibn Gabirol. I like it best of all because (in Hebrew) it begins “I dunno,” and our ability to challenge each other in discussion is an appealing characteristic of Judaism and a wonderful thing to celebrate as we end a service. 2 “Then ‘King’ was God’s name called”: i.e., then God was called King, Ruler, Sovereign. 3 The main idea is that when we sleep, the soul slips away from the body; if it doesn’t come back, we leave this life. Confident in God’s help, we can go to sleep without worry.

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_____________________________ Kiddush After The Service1 ____________________________ Ex 31:16-17 The children of Israel will observe Shabbat, making Shabbat for all their generations, an agreement forever. Between me and the children of Israel, it is a sign forever that in six days God made heaven and earth, and on day seven God rested and was refreshed.

ל ושמרו בני־ישרא את־השבת



רץ את־השמים ואת־האשוביום ה ת וינפ י שב שביע


Ex. 20:11 That’s why God blessed the Sabbath day and made it holy.

� ןעל־כ ◊ יהוה ברת את־יום הו השב יקדש ו

◊ Al ken berach Adonai et yom haShabbat, vayekadshehu.

We bless you, Sovereign God, who rules Eternal space and time, Creator of the grapevine’s fruit, From which we make this wine.




__________________________ Washing Hands2; Blessing Bread __________________________ We bless you, Sovereign God, Ruler of endless lands Who made us holy with your rules And said, “Go wash your hands!”


במצותיו קדשנו אשר אמן ידים נטילת על וצונו

Baruch ata Adonai Eloheinu melech ha’olam, asher kidshanu bemitzvotav vetzivanu al netilat yadayim. Amen

Hold two complete loaves and say the blessing. We bless you, Sovereign God, Ruler of this endless spread, Who brings out of the ground All of our food, especially bread.

יי אתה ברו� העולם מל� א�הינו אמן הארץ מן לחם המוציא

Baruch ata Adonai Eloheinu melech ha’olam, Hamotzi lechem min ha’aretz. Amen

1 This blessing is said over wine or grape juice, in the sanctuary or social hall. The tradition of saying Kiddush after the service in shul arose in the days when traveling Jews would sometimes sleep in the shul for Shabbat. 2 Before the blessing for bread, our custom is to wash hands in this way: remove rings, pour water from a vessel over each hand, and dry the hands while saying the blessing. Of course, customs differ from place to place. For the reason we wash hands before eating bread, see BT Berachot 52a and ArtScroll’s commentary, notes 35 ff.

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ת ליום מנחה ב שAfternoon Service

Afternoon Service On Shabbat afternoon, the service begins with Ashrei, continues with the Torah service, Shabbat afternoon ami-dah and Aleinu.

In the Torah service, we read the first aliyah for the coming week’s portion. We divide this reading into three and call three people for the honor of observing the reading. We will read the same passage, with the same de-visions, on Monday and Thursday. Once we have read our Shabbat morning portion, we begin study for the coming week.

The Shabbat afternoon amidah begins and ends with the standard set of three blessings, though the afternoon blessing for peace is shorter than the morning version (some communities use the morning version, holding that it’s appropriate for any afternoon service when Torah is read).

The middle blessing celebrates Shabbat rest as a practice that goes back to Abraham, Isaac and Jacob, and that wins God’s favor.

The service ends with Aleinu.

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Afternoon Service 278 מנחה ליום שבת


_____________________________Psalm 145 ▪ אשרי ▪ Ashrei ____________________________ Ps 84:5 “Happy are they who live with you; Forever they will praise you.”

ת�אשרי י�שבי בי ע�ד יהללו� סלה













ד�ל יהוה ומהלל מאדג ולגדלת� אין חקר



�ר לד�ר ישבח מעשי�ד דווגבורתי� יגי















ב־יהוה לכל�ט ורחמיו על־כל־מעשיו









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279 Afternoon Service





































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_______________ Help Is Coming!1 ▪ ובא לציון גואל ▪ Uva LeTziyon Go’el _______________ Isaiah 59:20-21 God says, “For Zion and for Jacob’s kin, Comes one to save those who return from sin.”

ובא לציון גואל קב ולשבי פשע ביע

נאם יהוה

“Uva leTziyon go’el uleshavei fesha beYa’akov,” ne’um Adonai

21 “This is my pact: my spirit on you lain, And words set in your mouth, they shall remain With you, your children, and their children too. From now until time ends, they’ll be with you.”

ואני זאת בריתי אותם אמר יהוה

רוחי אשר עלי� ודברי אשר־שמתי בפי�

לא־ימושו מפי� ומפי זרע� ומפי זרע זרע�

אמר יהוה מעתה ועד־עולם

“Va’ani zot beriti otam,” amar Adonai, “ruchi asher alecha udevarai asher samti beficha lo yamushu mipicha umipi zaracha umipi zera zaracha,” amar Adonai, “me’ata ve’ad olam.”

P.s 22:4 Holy are you, our praise serves for your seat;2

ואתה קדוש ◊ יושב תהלות ישראל

◊ Ve’ata kadosh yoshev tehilot Yisra’el

Is. 6:3 While angels call each other to repeat: וקרא זה אל־זה ואמר Vekara zeh el zeh ve’amar: The congregation responds.

“The God of hosts is Holy, Holy, Holy; God’s glory fills the universe entirely.”




1 Uva LeTziyon Go’el (“A Redeemer is Coming for Zion”) offers comfort. We read it together, quietly. 2 This passage introduces the angels’ praise of God, which we recite in the Kedushah section of the Amidah. The angels’ praise comes from various sources, which are given in Hebrew and in the Aramaic paraphrase, the Targum.

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We continue silently. They receive permission from each other and say,

ומקבלין דין מן דין ואמרין

Umekablin den min den ve’amrin:

“Holy in highest heavens dwells God’s presence, Holy on earth, which serves God’s power, Holy forever and ever and ever, is the Ruler of Hosts; The whole earth is filled with God’s shining glory.”1

בשמי מרומא עלאה קדיש בית שכינתה

קדיש על ארעא עובד גבורתה

לעלם ולעלמי עלמיא קדיש יי צבאות

מליא כל ארעא זיו יקרה

“Kadish bishmei meroma ila’ah bet shechintei, kadish al ar’ah oved gevurtei, kadish le’alam ul’almei almayah, Adonai tzeva’ot; malya chol ar’ah ziv yekareh.”

Ezek. 3:12 A wind swept me up; behind me I heard a voice, a loud noise:

ותשאני רוח ◊ ואשמע אחרי קול רעש גדול

◊ Vatisa’eni ru’ach, va’eshma acharai kol, ra’ash gadol:

The congregation responds. “Blessed is God’s glory, flowing from its source.” ברו� כבוד־יהוה ממקומו “Baruch kevod Adonai mimkomo.”

We continue silently. A wind picked me up, and I heard behind me a voice, resounding on high, of those who praised, saying: “Blessed is the honor of God from the place where dwells God’s presence.”2

ונטלתני רוחא ושמעית בתרי

קל זיע סגיא דמשבחין ואמרין

ברי� יקרא דיי מאתר בית שכינתה

Unetalatni rucha, veshim’et batrai kal zia sagi dimeshabchin ve’amrin: “Berich yekara dAdonai me’atar bet shechintei.”

Ex. 15:18 God will be the ruler forever! יהוה ׀ ימ�� לעלם ועד Adonai yimloch le’olam va’ed. God—whose kingdom is firm forever and ever and ever.3

יי מלכותה קאים לעלם ולעלמי עלמיא

Adonai—malchuteh ka’em le’alam ul’almei almayah.

1 The Aramaic paraphrase (Targum Yonatan) for the preceding section, Isaiah 6:3. 2 Aramaic paraphrase for Ezekiel 3:12. 3 Aramaic paraphrase (Targum Onkelos) for Exodus 15:18.

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I Chron. 29:18 Sovereign God of Abraham, Isaac, and Israel our ancestors, guard this forever as a concept in the thoughts of your people’s heart, and make their hearts ready for you.1

יהוה א�הי אברהם יצחק וישראל אבתינו

שמרה־זאת לעולם ליצר מחשבות

לבב עמ� והכן לבבם אלי�

Adonai Elohei Avraham Yitzchak veYisra’el avotenu, shomrah zot le’olam, leyetser machshevot levav amecha, vehachen levavam elecha.





Ps. 86:5 For you, Ruler, are good and forgiving, and very kind to all those who call on you.

כי־אתה אדני טוב וסלח ורב־חסד לכל־קראי�

Ki ata Adonai tov vesalach, verav chesed lechol kor’echa.

Ps. 119:142 Your righteousness is righteous forever, and your Torah is truth.

לעולם צדקת� צדק ותורת� אמת

Tzidkatcha tzedek le’olam, vetoratcha emet.

Micah 7:20 You’ll give truth to Jacob kindness to Abraham— as you promised our ancestors long ago. 3

תתן אמת ליעקב חסד לאברהם

אשר־נשבעת לאבתינו מימי קדם

Titen emet leYa’akov, chesed le’Avraham, asher nishba’ta la’avoteinu mimei kedem.

1 From David’s address to the people when he appointed Solomon as his successor. David had gathered all the materials for the Temple and prayed they would be used as he intended and people would continue to give what was needed. This passage and those that follow form a patchwork of quotations from different parts of scripture. In formal prayer, we often rely on words crafted by others. Here, the prayers perhaps go deeper still, for even the com-poser relies on the words of others. It’s a sort of meditation using the vocabulary of faith and petition derived from our scriptures. 2 “And-God who is merciful will-pay-off wrongdoing/offense/sin and-not will-destroy and-has-acted-repeatedly to-turn-back God’s-anger and-not will-awaken all God’s-anger.” Even if we suffer, we say that we deserve worse, and so our suffering shows God’s mercy. The word יכפר is in “Yom Kippur”; the concept we translate as “atonement” also carries the idea of paying off required compensation for a misdeed—paying a fine, or ransom money. If life were Monopoly, God would be our Get Out of Jail Free card. 3 Micah 7:20 is the last verse of his book.

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Ps. 68:20 Blessed is the Sovereign, who sustains us each day, the God of our salvation, Selah.1

ברו� אדני יום יום יעמס־לנו האל ישועתנו סלה

Baruch Adonai yom yom ya’amos lanu ha’El yeshu’atenu selah.


יהוה צבאות עמנו סלהמשגב־לנו א�הי יעקב



יהוה צבאות אשרי אדם בטח ב�


Ps. 20:10 O God, bring rescue for us all, O Ruler, answer when we call!


Adonai hoshi’ah, hamelech ya’anenu beyom kor’einu.

Blessed is our God who created us for God’s glory, separated us from those who stray, gave us the Torah of truth, and planted in us everlasting life. May God open our heart in Torah, and set in our heart love and respect for God, doing God’s will and serving God wholeheartedly, so that we do not labor in vain nor give birth to panic.3

ברו� הוא א�הינו שבראנו לכבודו

והבדילנו מן התועים ונתן לנו תורת אמת

וחיי עולם נטע בתוכנו הוא יפתח לבנו בתורתו

וישם בלבנו הבתו ויראתו א

ולעשות רצונו ולעבדו בלבב שלם למען �א ניגע לריק

ו�א נלד לבהלה

Baruch hu Elohenu shebra’anu lichvodo, vehivdilanu min hato’im, venatan lanu torat emet, vechayey olam nata betochenu. Hu yiftach libenu beTorato, veyasem belibenu ahavato veyirato, vela’asot retzono ule’ovdo belevav shalem, lema’an lo niga larik, velo neled labehalah.

1 Sustain” could also be “burden,” as if to say “God loads us [with blessings].” Or, “Blessed be God every day. If someone burdens us, God is our salvation.” 2 “The Lord of Hosts, happy is the person who trusts in you.” 3 Compare this with Isaiah 65:23.

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May it be your will, Sovereign God and God of our ancestors, that we observe your laws in this world, and that we merit and live and see and inherit goodness and blessing in the time of the Messiah and in the life of the world to come.

יהי רצון מלפני� יי א�הינו

וא�הי אבותינו שנשמר חקי�

בעולם הזה ראהונזכה ונחיה ונ

ונירש טובה וברכה לשני ימות המשיח ולחיי העולם הבא

Yehi ratzon milfanecha Adonai Elohenu vElohei avotenu , shenishmor chukecha ba’olam hazeh, venizkeh venichyeh venir’eh venirash tovah uv’rachah lishnei yemot hamashi’ach ulechayey ha’olam habah.

Ps. 30:13 So that glory may sing to you and not be silent, My Sovereign God, forever I will thank you.

זמר� כבוד למען י ולא ידם

יהוה א�הי לעולם אודך

Lema’an yezamercha chavod velo yidom, Adonai Elohai le’olam odeka.

Jeremiah 17:7 Blessed is the person who places trust in God, who has trusted God.

ברו� הגבר אשר יבטח ביהוה והיה יהוה מבטחו

Baruch hagever asher yivtach bAdonai vehayah Adonai mivtacho.

Isaiah 26:4 Trust in God forever, for in the Ruling God is the rock of ages.

בטחו ביהוה עדי־עד כי ביה יהוה צור עולמים

Bitchu vAdonai adei ad, ki beYah Adonai tzur olamim.

Psalm 9:11 They will trust in you, those who know your reputation— for you have not abandoned those who seek you, God.

ויבטחו ב� ◊ יודעי שמ�

כי לא־עזבת דרשי� יהוה

◊ Veyivtechu vecha yod’ei shemecha, ki lo azavta dorshecha Adonai.

Isaiah 42:21 God wanted for the sake of God’s righteousness that the Torah should be made great and glorious.

יהוה חפץ למען צדקו

יגדיל תורה ויאדיר

Adonai chafetz lema’an tzidko, yagdil Torah veya’dir.

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far above all blessing and song, praise and repentance that are spoken in this world. Now you say, “Amen.”

מכל לעלא לעלא ושירתא ברכתא

ונחמתא תשבחתא בעלמא דאמירן אמן אמן ואמרו

Le’elah le’elah mikol bir’chatah veshiratah tushbechatah venechematah, da’amiran be’almah. Ve’imru, “Amen.” Amen

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Torah Reading ▪ קריאת התורה ▪ Keri’at HaTorah Ps. 69:14 God, may my prayer to you arrive at a welcome time; Sovereign, in kindness plentiful, answer me with salvation sure.1

ואני תפלתי־ל� יהוה עת רצון

א�הים ברב־חסד� ענני באמת ישע�

Va’ani tefilati lecha Adonai et ratzon; Elohim berov chasdecha, aneni be’emet yish’echa.

The ark is opened, and we rise. Num 10:35 And when the Ark moved out, Moses would say: “God, rise and scatter your enemies, and those who hate you will run from you.”

u ן ע האר ויהי בנסאמר משה וי

י� ה ׀ יהו קומ יב ה ויפצו אי� מפני� וינסו משנא

u Vayehi binso’ah ha’aron, vayomer Moshe: “Kuma Adonai, veyafutzu oy’vecha, veyanusu mesan’echa mipanecha.”

Isaiah 2:3 For Torah will spread from Zion, God’s word from Jerusalem.

ה כי מציון תצא תור ודבר־יהוה מירושלם

Ki miTziyon tetzeh Torah ud’var Adonai mirushala’im.

Blessed is the one who gave the Torah to Israel’s people, in holiness.



The leader takes the Torah scroll. Ps 34:4 Glorify God with me, and let us exalt2 God’s name together.

אתי הוהגדלו לי ונרוממה שמו יחדו

Gadlu lAdonai iti, unerom’mah shemo yachdav.

Congregation: I Chron. 29:11 Yours, God, are the greatness, the strength, the splendor, the victory and the majesty —everything in heaven and earth. It’s for you, God, to govern and to be raised above all as the head.







קדוש הוא


1 The Hebrew is rather elliptical; lit., “And as for me, my prayer to you, Sovereign, may it be at an acceptable time; Sovereign, in the abundance of your kindness, answer me in the truth of your salvation.” 2 The Hebrew word from the root רם means “make high” and so does “exalt.”

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287 Torah Reading ▪ קריאת התורה ▪ Keri’at HaTorah



א�הינו יהוהרוממו והשתחוו להר קדשו


Rom’mu Adonai Eloheinu vehishtachavu lehar kodsho, ki kadosh Adonai Eloheinu.

The Torah is placed on the reading desk and we are seated; the leader says this: May God’s rule be revealed and seen among us soon,

מלכותו ותראה ותגלה קרוב בזמן עלינו

Vetigaleh, vetera’eh malchuto aleinu bizman karov,

may God be kind to us who remain of God’s nation, the Jewish people, with grace and kindness mercy and favor. Let us say, “It’s true!”

פליטתנו ויחון ישראל בית עמו ופליטת

ולחסד לחן ולרצון לרחמים

אמן אמן ונאמר

veyachon peleitatenu, ufeleitat amo, Beit Yisra’el, lechen ulechesed, lerachamim uleratzon, venomar, “Amen.” Amen

Everyone, give greatness to our God and glory to the Torah. Kohen, come close. Stand up …

הכל הבו גדל לא�הינו ותנו כבוד לתורה

יעמד כהן קרב

Hakol havu godel lEloheinu utenu chavod laTorah. Kohen kerav: ya’amod …

So-and-so, child of So-and-so … 1פלוני בתפלוני בן Ploni ben bat Ploni … the kohen. הכהן Hakohen. Blessed is God, who gave the Torah to Israel’s people, in holiness.



We call three adults for an “aliyah,” the honor of observing the reading: traditionally a Kohen (one of the priestly family descended from Aaron), a Levi (Levites were ministers in the Temple), and a Yisra’el (from one

of the other tribes). We usually call people by their Hebrew names—so-and-so son/daughter of so-and-so. Congregation, then gabbai (or Torah reader):

Deut 4:4 “And you who hold fast to God, your Ruler, all of you are alive today.”



“Ve’atem had’vekim bAdonai Eloheichem, chayim kulchem hayom.”

.Ploni ben Ploni means “so-and-so, child of so-and-so”; you insert the honoree’s Hebrew name/פלוני בן פלוני 1

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_________________ Torah Blessings ▪ ברכות התורה ▪ Bir’chot HaTorah _________________ Each honoree recites the call to prayer1; we respond, and the honoree repeats our response.

Bless God, the blessed one. v ברכו u המבר� יי ־את y Bar’chu u et Adonai hamvorach. Blessed is God, the blessed one, for ever and ever.






The honoree continues We bless you, God; You rule for endless days. You chose us from all other folk, And showed us Torah ways.2


העמים-בחר בנו מכלאשר תורתו -ונתן לנו את

Baruch ata Adonai Eloheinu melech ha’olam, asher bachar banu mikol ha’amim venatan lanu et Torato.





After the Torah portion is read, the honoree concludes with this blessing We bless you, God, Your rule does time transcend; Your Torah true you gave us, Planted life that has no end.3


אשר נתן לנו תורת אמת וחיי עולם נטע בתוכנו

Baruch ata Adonai Eloheinu, melech ha’olam, asher natan lanu Torat emet vechayei olam nata betocheinu.





1 Some say the honoree should hold the Torah scroll handles (atzei chayim); some advise that the honoree should keep the Torah unrolled so the reader won’t have to look for the place, but the honoree should look away from the scroll so as not to imply that the words of the Call to Prayer are written in the scroll; some touch the beginning of the passage to be read with a tallit, then kiss the tallit; some touch the outside of the scroll instead, so as not to rub the writing, risking damage to the scroll. 2 “We bless you, God, our God, ruler of time/world/eternity, who chose us from all other peoples and gave us the Torah.” 3 “Who gave us the Torah of truth and planted eternal life in our midst.”

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289 Torah Reading ▪ ת התורהקריא ▪ Keri’at HaTorah


_________________________________ Raising the Scroll ________________________________ When the Torah reading is finished, we call two people to the bimah.

One will raise the scroll for all to see, the other will wrap the scroll in its coverings. When the scroll is raised, we stand and sing:

Deut. 4:44 This is the Torah Moses set before the children of Israel.

ה אשר־שם התורה אתוז משל בני ילפנ ישרא

Vezot haTorah asher sam Moshe lifnei b’nei Yisra’el.

Num 9:23 God spoke it: Moses wrote it down.1 הי יהו על־פ .Al pi Adonai: beyad Moshe ה ביד־מש

________________________________ Returning the Torah _______________________________ The Torah scroll is handed to the leader.

Ps. 148: 13 Let them all praise God’s name, for God’s name alone is exalted:

יהללו את־שם יהוה לבדוכי־נשגב שמו

Yehalelu et shem Adonai, ki nisgav shemo levado:

The leader begins the procession to return the scroll. Ps. 148: 13-14 God’s glory surpasses earth and sky. על־ארץ ושמים וה�ד hodo al eretz veshamayim. And God will bring us greatness,2 glory for all who feel God’s kindness3— Israel’s children, the people close to God. Halleluyah!

וירם קרן לעמו תהלה לכל־חסידיו

לבני ישראל עם־קרבו הללו־יה

Vayarem keren le’amo, tehila lechol chasidav— livnei Yisra’el, am kerovo: Halleluyah!

As the Torah scroll is carried in procession through the congregation, we sing or say psalm 24.

1 Tradition holds that God dictated the Torah and Moses wrote the entire five books by hand; the end of it, the part about his death, with his tears (BT Menachot 30a). However, in its original context, the phrase “Moses wrote it down” really means, “Moses saw God’s orders carried out”; it refers not to the writing of the Torah, but to the people’s travels in the wilderness: God gave the order to move on or rest; Moses saw that it was carried out. 2 “And God will raise a horn for God’s people.” 3 ; “Glory for those who feel God’s kindness”—חסידיו can mean “those who love God” or “those who are gra-cious toward God”; or it can mean “those who experience God’s love/kindness.” We usually translate the word as “righteous,” referring to the most devout and religious people.

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____________________________________________ Psalm 24 ____________________________________________ 1 A psalm by David. God’s is the world, with all it holds, The land on which all people dwell,1

לדוד מזמ�ר ליהוה הארץ ומל�אה

תבל וישבי בה

LeDavid mizmor: LAdonai ha’aretz um’lo’ah, tevel veyoshvei vah,

2 For God fixed earth on running streams Spread land o’er mighty oceans’ swell.2

כי־הוא על־ימים יסדה ועל־נהר�ת יכ�ננה

ki hu al yamim yesadah, ve’al neharot yechon’neha.

3 On God’s hill, who can make th’ascent To reach God’s holy station?

מי־יעלה בהר־יהוה ומי־יקום במק�ם קדש�

Mi ya’aleh vehar Adonai, umi yakum bimkom kodsho?

4 The pure of heart, the innocent: Without equivocation, Their vow is their intent.3

נקי כפים ובר־לבב אשר לא־נשא לשוא נפשי

ולא נשבע למרמה

“Neki chapayim uvar levav, asher lo nasah lashav nafshi, velo nishbah lemirmah.”

5 God’s blessing will upon them smile, Defending them in every trial.4

ישא ברכה מאת יהוה וצדקה מא�הי ישע�

Yisa verachah me’et Adonai, utzedakah me’Elohei yish’o.

6 For these are Jacob’s children, who Seek only, God, to be with you. Selah.5

זה ד�ר דרשיו מבקשי פני� יעקב סלה

Ze dor dorshav, mevakshei fanecha, Ya’akov. Selah.

7 Now raise your beams, O gates, stretch high; Doors of the world, reach to the sky— The glorious sovereign is nigh!6

שאו שערים ראשיכם הנשאו פתחי ע�לם ו

ויב�א מל� הכב�ד

Se’u she’arim rosheichem, vehinas’u pitchei olam, veyavo melech hakavod.

8 Who is this sovereign glorious? It’s mighty God, who fights for us, Unfailingly victorious!7

מי זה מל� הכב�ד יהוה עזוז וגב�ר

יהוה גב�ר מלחמה

Mi zeh melech hakavod? Adonai izuz vegibor, Adonai gibor milchamah.

1 “To God belongs the world and its contents, the lived-on land and its inhabitants.” 2 “For God founded it above waters, and established it above rivers. 3 “The clean of hands and pure of heart, who has not held me in balance (i.e., has not given me an elusive an-swer, or equivocated) nor sworn deceitfully.” 4 “Such a person will bear a blessing from God, vindication from the God of his/her salvation.” 5 “This is the generation of his (Jacob’s) generations (i..e., these are Jacob’s distant descendants), who seek your presence—Jacob!” As for the meaning of “Selah,” if I knew, I would have given it an English equivalent. It may be a musical instruction for the singing of the psalm. 6 “Oh gates, raise your heads ; be lifted up, doors of the world, and the sovereign of glory will enter.” No earth-ly gate is high enough to admit God. 7 “Who is this ruler of glory? God, mighty and heroic; God is a hero of war.”

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291 Torah Reading ▪ קריאת התורה ▪ Keri’at HaTorah


9 Now raise your beams, O gates, stretch high; Doors of the world, reach to the sky— The glorious sovereign is nigh!

שאו שערים ראשיכם ושאו פתחי ע�לם ויבא מל� הכב�ד

Se’u she’arim rosheichem, use’u pitchei olam, veyavo melech hakavod.

10 Who is this sovereign glorious? The God of hosts, who fights for us; God is the sovereign glorious.1 Selah!

מי הוא זה מל� הכב�ד יהוה צבא�ת

הוא מל� הכב�ד סלה

Mi hu zeh melech hakavod? Adonai tzeva’ot, hu melech hakavod. Selah!

_______________ When The Ark Rested2 ▪ רובנחה יאמ ▪ Uvenucho Yomar _______________ Num 10:36 When the ark rested, Moses would say, “Return, God, to the myriad thousands of Israel.”

ה יאמר ובנח שובה יהוה

י י בבות אלפ לר שרא

Uvenucho yomar: “Shuva, Adonai, riv’vot alfei Yisra’el.”

Ps 132:8-10 Go up, God, to your resting place, you and the ark of your power.

ה למנוחת� קומה יהו אתה וארון עז�

Kuma, Adonai, limnuchatecha, ata va’aron uzecha.

Let your priests wear righteousness, and your pious ones will sing with joy. For the sake of your servant David, do not turn away the face of your anointed.

כהני� ילבשו־צדק וחסידי� ירננו

בעבור דוד עבד� אל־תשב פני משיח�

Kohanecha yilbeshu tzedek, vachasidecha yeranenu. Ba’avur David avdecha, al tashev penei meshichecha.

Prov 4:2 For I gave you good guidance; don’t abandon my Torah!

כי לקח טוב נתתי לכם תורתי אל־תעזבו

Ki lekach tov natati lachem Torati al ta’azovu.

Prov 3:18 Cling to it, and it’s a tree of life; those who grasp it are happy.3

יים היא למחזיקים בהעץ־ח ותמכיה מאשר

Etz chayim hi lamachazikim bah, vetomcheha me’ushar.

Prov 3:17 Torah ways are pleasant ways; Peaceful are its paths always.

דרכיה דרכי־נעם וכל־נתיבותיה שלום

Deracheha dar’chei no’am vechol netivoteha shalom.

Lam 5:21 God, take us back; we’ll stray no more. Take us back to days of yore!”4

ונשובה אלי� יי השיבנו כקדם ימינו חדש

Hashivenu, Adonai, elecha, venashuva; chadesh yameinu kekedem.

1 “Who is this ruler of glory? God of armies: God is the ruler of glory.” 2 The Torah service begins with Numbers 10:35 and ends with Numbers 10:36, so the whole Torah service re-calls the progress of the Ark when the Israelites wandered through the wilderness. 3 “It’s a tree of life to those who cling to it, and those who hold it up are happy.” A wonderful thought: Torah is like a spiritual bank: it gives strength to the needy and happiness to those who give their strength to it. 4 “Bring us back to you, God, and we shall come back; renew our days as of old”—a plea to return to the merit we enjoyed before we suffered the disaster grieved in the book of Lamentations.

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The ark is closed, but we keep standing, for the amidah.
















וישתבח יתבר� יתרומםו ויתפאר ויתהדר ויתנשא ויתהלל ויתעלה









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293 Afternoon Amidah


Afternoon Amidah The two lines below introduce our silent prayer.


















Between Rosh Hashanah and Yom Kippur, add the shaded section; when repeating the amidah, the leader pauses while the congregation says these four lines, then repeats them.


לחיים זכרנו בחיים ץחפ מל�




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להושיע רב



From Shemini Atzeret to Pesach, we pray for Israel’s winter rains: you make wind blow and rain fall.1 הגשם ומוריד הרוח משיב Mashiv haru’ach umorid hageshem. You feed the living with your grace, Revive the dead with kind embrace,2 Support the fallen, heal the sick, And set the prisoners free, And faithfully fulfill your trust For people who sleep in the dust.



עפר שנילי






1 Especially in winter, when nature seems dormant, we note that the cycle of seasons will bring a new spring and reassure ourselves that the promise of resurrection—however we understand it—can surely be fulfilled. 2 “Kind embrace” is literally “abundant mercies.”

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Between Rosh Hashanah and Yom Kippur, add the shaded lines; when repeating the amidah, the leader pauses while the congregation says these lines, then repeats them.










The third blessing has two versions. One is responsive, led by the prayer leader; for individual prayer, continue with 3b on page 297.

3. Holiness ____________________________ 3a. Holiness ▪ קדושה ▪ Responsive Kedushah ____________________________ We include the responsive Kedushah when the prayer leader repeats the amidah or leads a “heiche kedushah.”

The congregation begins, and the prayer leader repeats. Recite the Kedushah with feet together, rising on the toes for each of these words: “Kadosh, kadosh kadosh,” “Baruch (Kevod),” and “Yimloch.”

We shall make your name holy in the world, as the angels make it holy in heavens above;


מרום בשמי


for your prophet Isaiah wrote, נביא� יד על ככתוב kakatuv al yad nevi’echa, Bow left, then right for “zeh el zeh.”

Isaiah 6:3 And one called to the other, and said: וקראv זה אלy זה ואמר Vekarah v zeh el yzeh ve’amar. Congregation and prayer leader:

Isaiah 6:3 Holy, holy, holy is God of hosts; God’s glory fills the universe.



Kadosh kadosh kadosh Adonai tzeva’ot; melo chol ha’aretz kevodo.

Congregation, then leader (based on Ezekiel 3:12): The angels who face them say, “Blessed.” יאמרו ברו� לעמתם le’umatam “Baruch” yomeru.

1 This could mean: God wakens “dead” sinners to a life of faith; God grants an afterlife; God will revive dead bodies in the future; God breeds life out of death and decomposition, like mushrooms growing on a rotting log.

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Congregation and prayer leader. Ezek 3:12 “Blessed is God’s glory flowing from its source.”




Congregation and prayer leader: Ps 146:10 God will reign forever, Your God, Zion, from age to age: Halleluyah.



Yimloch Adonai le’olam, Elohayich, Tziyon, ledor vador: Halleluyah.











During the repetition, continue with blessing 4, Atah Echad, on page 297.

On festival holy days, the repetition continues with the Festival Middle Blessing, page 379.

1 Some say that during a heiche kedushah, while the leader concludes with “Ledor vador,” the congregation should recite the short Holiness blessing and then continue the Amidah.

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The leader continues here (except on festival holy days, when we turn to page 379).

_______________ 4. Holiness of This Day ▪ קדושת היום ▪ Kedushat Hayom ______________ God, you are one; your name is one; None like you anywhere. Israel is yours, a folk unique; On earth who can compare?

ושמ� אחדאתה אחד ומי כעמ� ישראל

גוי אחד בארץ

Atah echad veshimcha echad, umi ke’amcha Yisra’el, goy echad ba’aretz.

A holy day, a day of rest, You granted to your nation. More glorious thing, no power can bring; The crown of our salvation.

תפארת גדלה ועטרת ישועה

יום מנוחה וקדשה לעמ� נתת

Tif’eret gedulah, va’ateret yeshu’ah, yom menucha ukedushah le’amchah natatah.

This day our ancestors found joy— Avraham and Yitzchak; Ya’akov and family, girl and boy, Today they would relax.

אברהם יגל יצחק ירנן יעקב ובניו ינוחו בו

Avraham yagel, Yitzchak yeranen, Ya’akov uvanav yanuchu vo.

Given in love and bounty kind, Repose of truth and faith, Of perfect peace, serenity, This day is calm and safe.

מנוחת אהבה ונדבה מנוחת אמת ואמונה מנוחת שלום ושלוה

והשקט ובטח

Menuchat ahavah un’davah, menuchat emet ve’emunah, menuchat shalom veshalvah vehashket vavetach.

Shabbat is perfect rest, to which Your favor you vouchsafe.

מנוחה שלמה שאתה רוצה בה

Menuchah shelemah she’atah rotzeh bah.


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Your children notice, yes they know: Rest comes from God on high; And in their rest, they understand, Your name they sanctify.1

יכירו בני� וידעו כי מאת� היא מנוחתם

ועל מנוחתם שמ� -יקדישו את

Yakiru vanecha veyedu ki me’itcha hi menuchatam, ve’al menuchatam yakdishu et shemecha.













שמ� מקדשי






1 “You are one and your name is one, and who is like your people Israel, a unique nation on earth? The splendor of greatness, and the crown of salvation, a day of rest and holiness you gave to your people. Abraham would rejoice, Yitzchak would rejoice, Ya’akov and his children would rest on it: a rest of love and generosity, a rest of truth and faith, a rest of peace and tranquility/serenity, quiet and security. complete rest in which you take delight. Your children will acknowledge and know that their rest comes from you, and through their rest they will hallow your name.” 2 “God and God of our ancestors, enjoy our rest. Make us holy with your commandments, and grant our portion in your Torah.” 3 “Satisfy us from your goodness, and make us rejoice in your salvation, and cleanse our hearts for your service in truth. And let us inherit, Sovereign God, with love and delight your holy Shabbat. And Israel will rest on it, they who make your name holy.” 4 Our note on different variations of this phrase is on page 415.

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א�הינו יי רצה תםובתפל ישראל בעמ� העבודה את והשב בית� לדביר ותפלתם ישראל ואשי




On Rosh Chodesh and the middle days of festivals, add Ya’aleh Veyavo, page 398. And may our eyes witness your return to Zion, in mercy. Blessed are you, Ruler; Blessed be God, blessed be God’s name! you return your presence to Zion.





_________________________ 6. We Give Thanks ▪ מודים ▪ Modim ________________________ We thank you, because you are the Ruler, our God, God of our ancestors, forever. The one sure thing in our lives, the shield of our salvation— that is you, from age to age!






תהלת� ספרונ ל� נודה ביד� המסורים חיינו על






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The silent amidah continues with “And for all these” on page 300; on Chanukah, add Al Hanisim on page 399.











ותקימנו תחינו כן גליותינו ותאסוף קדש� לחצרות חקי� לשמור

רצונ� ולעשות לםש בלבב ולעבד�



The Thanksgiving blessing continues here.

And for all these things may your name be blessed and exalted, O our ruler, constantly, and for ever.




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Between Rosh Hashanah and Yom Kippur, add the shaded lines. And write down for a good life all the children of those with whom you made your agreement!




יודו� סלה החיים וכל באמת שמ� את ללוויה






_____________________________ 7. Peace ▪ שלום ▪ Shalom ____________________________ Abundant peace on your people Israel bestow forever. For you are the ruler, sovereign of all peace. And it’s good in your eyes to bless your people Israel every time, and every hour, with your peace.



בשלומ�















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_________________________________ Personal Prayer _________________________________ My God, keep bad words from my tongue, and lies from my lips. Let me not try to answer those who curse me; let my spirit be as still as dust to everyone.









שמ� למען עשה ימינ� למען עשה קדשת� למען עשה תורת� עןלמ עשה











ומיובמר שלום עשה במרומיו השלום עשה שלום יעשה הוא



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Take three steps forward.

After the leader repeats the amidah, we add the following selection of psalm verses. Omit these verses on days when Tachanun would not be said. Tachanun is not said on Shabbat, but if it weren’t Shabbat, we would omit Tachanun on: festivals, Rosh Chodesh, 9th-24th Tishrei, Chanukah, 15 Shevat, Purim

(both days) and Purim Katan, the month of Nissan, 14 Iyar, Lag Ba’Omer, 1-8 Sivan, 9 and 15 Av. We also skip Tachanun on Yom Ha’atzma’ut and Yom Yerushalayim. Customs differ, of course.


צדקת� צדק לעולם ותורת� אמת


Ps. 71:19 Your righteousness, God, is supreme in that you have done great things: God, who is like you?

וצדקת� א�הים עד־מרום דלות אשר־עשית ג

א�הים מי כמו�

Vetzidkat’cha, Elohim, ad marom, asher asita gedolot: Elohim, mi chamocha?

Ps. 36:10 Your justice is high as lofty mountains, your judgements profound as the great deep;

צדקת� כהררי־אל משפט� תהום רבה

Tzidkat’cha tzedek keharerei el, mishpatecha tehom rabah;

you save man and beast, O God! אדם־ובהמה תושיע יהוה Adam uvehemah toshiah, Adonai!

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בעותהוןצלותהון ו תתקבל דכל בית ישראל













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_____________________________ Our Duty ▪ עלינו ▪ Aleinu1 _____________________________ The Sovereign of all to praise we’re bound, The Creative Force with greatness to crown, Who made us like no other race On earth, nor set us in their place.
















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וידעת היום ת אל־לבב� והשב






עז� ארתבתפ מהרה לראות הארץ מן גלולים להעביר












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�שמ ולכבוד יתנו יקר












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וביומיכון חייכוןב ישראל בית דכל ובחיי














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ת מוצאיל מעריב ב שEvening Service After Shabbat

Evening Service After Shabbat, the evening service is a weekday service, with some variations to ease the transition from the day of rest to the week of work.

The service begins with the call to prayer and the Shema, with the blessings that precede and follow the Shema. Next comes the amidah—an ordinary weekday evening amidah, with one exception. The first of the middle weekday blessings thanks God for our intellectual abilities, knowledge, understanding and common sense. We expand that blessing to mark the fact that we can use these abilities to study Torah.

After the amidah we add psalms and readings that combine our confidence of God’s help with our worry that we’ll need it.

Many congregations say Havdalah together; with blessings and scripture quotations, we acknowledge the distinction between Shabbat and the work week.

Like all other services, this evening service ends with Aleinu. Near to the beginning of a lunar month, many communities say the blessing for the new moon.

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מוצאי שבתמעריב ל Evening Service After Shabbat 312

Prayer ויקדש אתו | Scripture ויקדש אתו | Torah ש אתוויקד |

Shema and Its Blessings Usually, the leader chants the first line,

lets the congregation say all six lines, and repeats the last two lines. Ps. 73:38 God is merciful, excuses sin and will not destroy us, often withholds divine anger and does not arouse God’s rage.1





יהוה הושיעה ל� יעננו ביום־קראנוהמ


___________________________ Call to Prayer ▪ ברכו ▪ Bar’chu ___________________________ We rise as the prayer leader begins the call to prayer.

Bless God, the blessed one. v רכוב u המבר� יי ־את y Bar’chu u et Adonai hamvorach. Blessed is God, the blessed one, for ever and ever.






We are seated x We respond “Amen” but not “Baruch hu uvaruch shemo” for the blessings before and after Shema.

____________________________ First Blessing Before Shema ____________________________ We bless you, Sovereign, our God, ruler of time and space,

x �יי אתה ברו העולם מל� א�הינו

x Baruch atah Adonai Eloheinu melech ha’olam,

who by your word brings evening, ערבים מעריב בדברו אשר asher bid’varo ma’ariv aravim,

1 “And-God who is merciful will-pay-off wrongdoing/offense/sin and-not will-destroy and-has-acted-repeatedly to-turn-back God’s-anger and-not will-awaken all God’s-anger.” Even if we suffer, we say that we deserve worse, and so our suffering shows God’s mercy. The word יכפר is in “Yom Kippur”; the concept we translate as “atonement” also carries the idea of paying off required compensation for a misdeed—paying a fine, or ransom money. If life were Monopoly, God would be our Get Out of Jail Free card. 2 “Lord, bring salvation! The king will answer us on the day when we call.”

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in wisdom opens the gates, with insight changes the times, varies the seasons, and arranges the stars in their guardposts in the sky, by your will,1 creating day and night, rolling away light before darkness and darkness before light,

שערים פותח בחכמה עתים משנה ובתבונה הזמנים את ומחליף הכוכבים את ומסדר

במשמרותיהם כרצונו ברקיע

ולילה יום בורא חש� מפני אור גולל

אור מפני וחש�

bechochmah pote’ach she’arim uvit’vunah meshaneh itim umachalif et hazmanim umesader et hakochavim bemishmeroteihem baraki’ah kirtzono. Borei yom valaylah, golel or mipnei choshech vechoshech mipnei or,

making day pass and bringing night. לילה ומביא יום ומעביר uma’avir yom umevi laylah, Separating day from night, God is called the Ruler of Hosts. God who lives and prevails will rule us always, forever and ever.

לילה ובין יום בין ומבדיל שמו צבאות יי וקים חי אל ◊

ועד עלינו לעולם ימלו� תמיד

umavdil bein yom uvein laylah, Adonai tzeva’ot shemo. ◊ El chai vekayam tamid yimloch aleinu le’olam va’ed.

Blessed are you, Ruler, who brings on evenings.

יי אתה ברו� אמן ערבים המעריב

Baruch atah Adonai hama’ariv aravim. Amen

___________________________ Second Blessing Before Shema __________________________ With lasting love for Israel’s family have you loved your people. Torah and commandments, statutes and judgements, you have taught us.

ישראל בית עולם אהבת אהבת עמ�

ומצות תורה ומשפטים חקים למדת אותנו

Ahavat olam beit Yisra’el amcha ahavta. Torah umitzvot chukim umishpatim otanu limadta.

Because of this, O Ruler, our God, when we lie down and when we get up,

א�הינו יי כן על ובקומנו בשכבנו

Al ken Adonai Eloheinu beshochbenu uvekumenu

we shall speak about your statutes, and we’ll rejoice in words of your Torah and commandments forever and ever.

בחקי� נשיח תורת� בדברי ונשמח

ועד לעולם ובמצותי�

nasi’ach bechukecha, venismach bedivrei Toratecha uvemitzvotecha le’olam va’ed.

1 Literally, “your word” and “your will” use the third person pronoun (“God’s word … God’s will”).

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Evening Service After Shabbat 314 מעריב למוצאי שבת


For they are our life and our good old age, and we’ll enjoy them day and night. And your love— don’t take it away from us, ever. We bless you, God, who loves your people Israel.

ימינו חיינו ואר� הם כי ולילה נהגה יומם ובהם

ואהבת� ◊ תסיר ממנו לעולמים אל

יי אתה ברו� אמן ישראל עמו אוהב

Ki hem chayeinu ve’orech yameinu uvahem neh’geh yomam valaylah. ◊ Ve’ahavat’cha al tasir mimenu le’olamim. Baruch atah Adonai, ohev amo Yisra’el. Amen

______________________________ Shema (First Paragraph) _____________________________ Add this shaded line when praying without a minyan.1

God is the reliable ruler. אל מל� נאמן El melech ne’eman. Many people cover the eyes with the right hand for the next three lines.

Deut. 6:4 Listen, descendants of Israel: The Ruler is our God; the Ruler is one.2



Say the next two lines quietly. Blessed is God’s name, the glory of whose reign lasts forever.3

ברו� שם בוד מלכותו לעולם ועד כ







� על־לבב


1 Add three words to make up the number of words in Shema to 248, the number (tradition tells us) of parts in the body—so we declare our love for God with every part of our body. When praying with a congregation, we add three words at the end of Shema. 2 The ע of עשמ and ד of דאח are large letters. Together, they form the Hebrew word עד, “witness”; with this declaration of God’s unity, we Jews bear witness to our faith. Another reason for the large letters is to avoid misreading שמא (perhaps) for עשמ and אחר (another) for דאח , which would replace our confident faith with agnostic uncertainty! Some say the large letters express hope for God’s universal acceptance in the four (ד) “corners” of the earth and among the seventy (ע) nations of the world (Genesis chapter X lists Noah’s seventy grandsons, so we’re all descendants of Gen X-ers). 3 This phrase is a response to hearing God’s name. In the Temple, the people would respond with this phrase when they heard the High Priest pronounce God’s name on Yom Kippur (Mishna Yoma, 3:9).

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ם לא�ת על־יד�וק שרתין עיני� ת ב והיו לטטפ





_____________________________ Shema (Second Paragraph) ____________________________ Deut 11:13-21 This is what will happen if you listen well to my commands, which I tell you today, to love God, your God, and to serve God with your whole heart and all your resources:


















1 “Lest your heart (the thinking part) be misled.”

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ר א־יהיה מט ולן את־יבולה וה א תת ה ל אדמ





ם אתם ם וקשרת לא�ת על־ידכת והיו לט�טפ












ר נשבע יהוה אש ם לתת להם לאבתיכ



1 “God’s nose will blaze against you.” 2 “So that your days may be many, and your children’s days…” 3 “Like the days of.”

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______________________________ Shema (Third Paragraph) _____________________________ Numbers 15:37 God told Moses: ר ה לאמ אמר יהוה אל־מש :Vayomer Adonai el Moshe lemor וי38 “Talk to the children of Israel, and tell them they should make fringes on the corners of their garments as long as their people last.1 On the corner fringe, they should put a blue thread.


ם ציצת ועשו להם י בגדיה על־כנפ

לדרתם ונתנו על־ציצת הכנ ף

לת יל תכ פת



והיה לכם לציצת וראיתם את�

וזכרתם את־כל־מצות יהוה ם אתם ועשית

רו א־תת י לבבכם ול אחרם יניכ י ע ואחר











…אמת


1 “For their generations.”

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יב למוצאי שבתמער Evening Service After Shabbat 318


_____________________________ First Blessing After Shema ____________________________ …All this is certain—it’s our faith and it’s proven for us, that this is the Ruler our God, and there is no other,1 and we are Israel, God’s people.

זאת כל ואמונה… עלינו וקים

א�הינו יי הוא כי זולתו ואין

עמו ישראל ואנחנו

… ve’emunah kol zot vekayam aleinu ki hu Adonai Eloheinu ve’ein zulato va’anachnu Yisra’el amo.

God rescues us from the hand of kings, our ruler, who redeems us from the clutches of all tyrants; God, who claims damages from our foes and who pays back in full all our mortal enemies;

מלכים מיד הפודנו הגואלנו מלכנו

העריצים כל מכף לנו מצרינו הנפרע האל

גמול והמשלם נפשנו איבי לכל

Hapodenu miyad melachim malkeinu, hago’alenu mikaf kol he’aritzim; ha’El hanifrah lanu mitzareinu veham’shalem gemul lechol oy’vei nafshenu;

Job 9:10 “Who does great things— too many to find out— and miracles beyond counting”;2

עשה גדלות ה עד־אין חקר

ונפלאות עד־אין מספר

Ha- “Oseh gedolot ad ein cheker venifla’ot ad ein mispar”;

Ps 66:9 “Who sets our souls in life and has not let our foot falter”;

השם נפשנו בחיים ולא־נתן למוט רגלנו

“Hasam nafshenu bachayim, velo natan lamot raglenu”;

who leads us to our enemies’ heights and has raised our glory over all who hate us;

אויבינו במות המדריכנו על קרננו וירם

שנאינו כל על

hamadrichenu al bamot oy’veinu, vayarem karnenu al kol son’einu;

who works miracles for us and revenge on Pharaoh, signs and wonders on the land of Ham’s children; who strikes in anger all the firstborn of Egypt,

נסים לנו העשה בפרעה ונקמה ומופתים אותות חם בני באדמת

בעברתו המכה מצרים בכורי כל

ha’oseh lanu nisim unekamah beFar’oh, otot umoftim be’admat benei Cham; hamakeh ve’evrato kol bechorei Mitzrayim,

1 “Ein zulato” (there is no other, or there is nothing except God) may mean that God has no rival, or perhaps that God is all existence, all reality. 2 The first letter of the Hebrew, ה (“the one who”), is added to the verse from Job.

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and brings out God’s people Israel from among them to eternal freedom; who guides the children between the parts of the Reed Sea

ישראל עמו את ויוצא עולם לחרות מתוכם

בניו המעביר סוף ים גזרי בין

vayotzeh et amo Yisra’el mitocham lecherut olam; hama’avir banav bein gizrei Yam Suf,

—their pursuers and enemies God sunk into the depths,

שונאיהם רודפיהם ואת את טבע בתהומות

et rodfeihem ve’et son’eihem bit’homot tiba,.

while those children saw God’s strength, gave praise and thanks to God’s name.

גבורתו בניו וראו לשמו והודו שבחו

ve’ra’u vanav gevurato, shibchu vehodu lishmo

Willingly, they accepted God’s authority1 over them.

קבלו ברצון ומלכותו ◊ עליהם

◊ Umalchuto veratzon kiblu aleihem:

Moses and the children of Israel answered you with song in great joy, and they all said:

ישראל ובני משה שירה ענו ל�

כלם רבה ואמרו בשמחה

Moshe uv’nei Yisra’el lecha anu shirah besimchah rabah,ve’amru chulam:

We say the next three lines aloud. Ex 15:11 “Who is like you among gods, Ruler? Who is like you, sublime in holiness, awesome in praise, working wonders?”




Your children saw your ruling power split the sea before Moses. Ex 15:2 “This is my God,” they responded, saying:

בני� ראו מלכות� ◊ משה לפני ים בוקע

ואמרו ענו זה אלי

◊ Malchut’cha ra’u vanecha boke’ah yam lifnei Moshe. “Zeh Eli,” anu, ve’amru:

We say the next line aloud. Ex. 15:18 God will be the ruler forever! יהוה ׀ ימ�� לעלם ועד Adonai yimloch le’olam va’ed. And it’s said in your scripture: ◊ ונאמר ◊ vene’emar: Jer 31:10 For God has redeemed Jacob, saved him from a hand too strong for him.

את־יעקב יהוהכי־פדה מיד חזק ממנו וגאלו

Ki fadah Adonai et Ya’akov uge’alo miyad chazak mimenu.

Blessed are you, God, who saves Israel.

יי אתה ברו� אמן ישראל גאל

Baruch atah Adonai, ga’al Yisra’el. Amen

1 “And God’s-sovereignty willingly they-took upon-themselves.”

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___________________________ Second Blessing After Shema ___________________________ In peace, O God, lay us in bed, Wake us to life, O Sovereign.

לשלום א�הינו יי השכיבנו לחיים מלכנו והעמידנו

Hashkivenu Adonai Elohenu l’shalom, veha’amidenu malkenu lechayim,

Your peaceful shelter o’er us spread, Guide us with good counseling.

שלומ� סכת עלינו ופרוש מלפני� טובה בעצה ותקננו

uferos aleinu sukat shelomecha vetaknenu be’etza tovah milfanecha

Save us for your reputation, Shield us for our own salvation,

שמ� למען והושיענו בעדנו והגן

vehoshi’enu lema’an shemecha vehagen ba’adenu

Spare us these miseries: the foe, Pestilence, sword, famine and woe.

אויב מעלינו והסר ויגון ורעב וחרב דבר

vehaser me’aleinu oyev, dever vecherev vera’av veyagon,

Keep Satan1 from our front and rear, Hide us in shadow of your wing, O God, our guard and rescuer, Gracious and kind, our sovereign.

שטן והסר נו ומאחרינופנימל

תסתירנו כנפי� ובצל אתה שומרנו ומצילנו אל כי אתה ורחום חנון מל� אל כי

vehaser Satan milfaneineinu ume’achareinu, uvetzel kenafecha tastirenu, ki El shomrenu umatzilenu atah; ki El melech chanun verachum atah.

Protect us as we leave and return in life and in peace from now for ever.

ובואנו צאתנו ושמור ◊ ולשלום לחיים לםעו ועד מעתה

◊ Ushemor tzetenu uvo’enu lechayim uleshalom me’ata ve’ad olam.

Blessed are you, God, who always guards your people Israel.

יי אתה ברו� אמן ישראל לעד עמו שומר

Baruch atah Adonai shomer amo Yisra’el la’ad. Amen

1 Satan, the adversary in the book of Job, acts like a prosecuting attorney who probes human failings.

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____________________________ Third Blessing After Shema ____________________________ Ps. 89:53 May God be blessed forever— this is really true!

לע�לם יהוהברו� אמן ואמן

Baruch Adonai le’olam: amen ve’amen.

Ps. 135:21 May God be blessed from Zion, God who lives in Jerusalem: Halleluyah!

מצי�ן יהוהברו� הללויהשכן ירושלם

Baruch Adonai miTziyon, shochen Yerushalayim: Halleluyah!

Ps.72:18-19 May God, God, be blessed— Israel’s God, who alone makes miracles;

א�הים יהוהברו� א�הי ישראל

עשה נפלא�ת לבד�

Baruch Adonai Elohim, Elohei Yisra’el, oseh nifla’ot levado;

and God’s famous name be blessed forever, and may God’s glory fill the whole world: Let it really be so!

וברו� שם כב�ד� לע�לם וימלא כב�ד� את־כל הארץ

אמן ואמן

uvaruch shem kevodo le’olam, veyimaleh chevodo et kol ha’aretz: amen ve’amen.

Ps. 104:31 May God’s glory last forever; may God enjoy what God has made.


Yehi chevod Adonai le’olam; yismach Adonai bema’asav.

Ps. 113:2 May God’s fame be blessed from now on, forever and ever.

יהי שם יהוה מבר� לםמעתה ועד־עו

Yehi shem Adonai mevorach me’atah ve’ad olam.

I Samuel 12:22 God will not disown1 God’s people, and risk God’s great reputation,2

את־עמוכי לא־יטש יהוה בעבור שמו הגדול

Ki lo yitosh Adonai et amo ba’avur shemo hagadol.

for God agreed3 to make you God’s people.4

כי הואיל יהוה לעשות אתכם לו לעם

Ki ho’il Adonai la’asot et’chem lo le’am.

I Kings 18:39 Then the whole nation saw and fell face-down and said:

וירא כל־העם ויפלו על־פניהם ויאמרו

Vayar kol ha’am, vayiplu al peneihem, vayomru:

“God is the Divinity! God is the Divinity!”5

יהוה הוא הא�הים יהוה הוא הא�הים

“Adonai, hu ha’Elohim, Adonai, hu ha’Elohim.”

1 From the root נטש, “abandon.” 2 “For the sake of God’s great name”—i.e., God’s reputation (name) depends on the fate of God’s people. The basis of God’s reputation is “truth,” keeping promises. If God abandons the people God promised to protect, people will wonder whether God’s reputation for keeping promises is deserved! לאי is from the root הואיל 3 , “consent; resolve; begin.” 4 After scolding the people for wanting a king, Samuel reassures them with these words. 5 Said after Elijah routed the prophets of Baal. What is the difference between Adonai and Elohim? “When I sit in judgement on humanity, I am called Elohim. … And when I treat the world with compassion, I am known as Adonai” (Exodus Rabbah 3:6, quoted by Ismar Schorsch in his commentary on sedrah Va’era, 5758).

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Ps. 33:22 Be kind to us, God, for we have hoped for you.1


Yehi chasdecha Adonai aleinu ka’asher yichalnu lach.

I Chronicles 16:35 Save us, O saving God, gather us and save us from the other nations,

הושיענו א�הי ישענו וקבצנו

והצילנו מן־הגוים

Hoshi’enu, Elohei yish’enu, vekabtzenu vehatzilenu min hagoyim

to thank your holy name and honor your praise.2

להדות לשם קדש� בתהלת�להשתבח

lehodot leshem kodshecha, lehishtabe’ach bit’hilatecha.

Ps. 86:9-10 All the nations you made will come and bring praises to you, God, and honor your name,

כל־גוים אשר עשית יבואו וישתחוו לפני�

אדני ויכבדו לשמ�

Kol goyim asher asita yavo’u veyishtachavu lefanecha, Adonai, vichabdu lishmecha.

for you are great and work wonders, you, God, by yourself…

כי־גדול אתה ועשה נפלאות אתה א�הים לבד�

Ki gadol atah ve’oseh nifla’ot, atah, Elohim, levadecha.

Ps. 79:13 …While we, your people— the flock you tend— will thank you forever; from age to age we shall tell your praise.

ואנחנו עמ� וצאן מרעית�

נודה ל� לעולם לדר ודר נספר תהלת�

Va’anachnu am’cha vetzon mar’itecha. Nodeh lecha le’olam, ledor vador nesaper tehilatecha.

May God be blessed in the daytime; may God be blessed at night; may God be blessed when we go to sleep; may God be blessed when we wake up.

ברו� יי ביום ברו� יי בלילה

ברו� יי בשכבנו ברו� יי בקומנו

Baruch Adonai bayom, baruch Adonai balayla; baruch Adonai beshochbenu, baruch Adonai bekumenu.

1 “May your kindness be upon us, God, as (or, according to the way that) we have hoped for you,” a plea that God’s mercy and salvation, when it finally comes, should compensate for all the long years of hoping, suffering and waiting. 2 Some siddurim (Birnbaum, Scherman) use the very similar verse from Psalms 106:47 instead of I Chronicles 16:35 (found in Brodie, Davis, Silverman). These works are listed in the bibliography.

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For in your power are the souls of the living and the dead!

כי ביד� נפשות החיים והמתים

Ki veyad’cha nafshot hachayim vehametim.

Job 12:10 Who holds every creature’s soul, and every person’s spirit.

אשר בידו נפש כל־חי ורוח כל־בשר־איש

Asher beyado nefesh kol chay, veru’ach kol b’sar ish.

Ps. 31:6 I will entrust my spirit to you: you have set me free, ruling God of truth!1

ביד� אפקיד רוחי פדיתה אותי יהוה אל אמת

Beyad’cha afkid ruchi, pedita oti, Adonai, El emet.

God in heaven, unify your reputation,

א�הינו שבשמים יחד שמ�

Eloheinu shebashamayim, yached shimcha.

And establish your eternal rule, and rule over us forever.

וקים מלכות� תמיד ומלו� עלינו לעולם ועד

Vekayem malchut’cha tamid, umeloch aleinu le’olam va’ed.

May our eyes see, our hearts rejoice יראו עינינו וישמח לבנו Yir’u eineinu, veyismach libenu, and our spirits delight in your true salvation, when Zion declares: “Your God has become ruler!”

ותגל נפשנו בישועת� באמת

באמר לציון מל� א�הי�

Vetagel nafshenu bishu’at’cha, be’emet, be’emor leTziyon: ”Malach Elohayich!”

“God reigns”; “our God has ever reigned”; “God’s reign eternal will not cease”;2

יהוה מל� יהוה מל� יהוה ימ�� לעלם ועד

“Adonai melech”; “Adonai malach”; “Adonai yimloch le’olam va’ed.”

For this is your reign, and forever and ever you will rule in glory.

כי המלכות של� היא ולעולמי עד תמלו� בכבוד

Ki hamalchut shelcha hi, ule’olmei ad timloch bechavod.

There is no true ruler except for you. כי אין לנו מל� אלה אתה Ki ein lanu melech elah atah. Blessed are you, God, the glorious ruler who will constantly rule us forever and ever, us and all God’s creatures.

ברו� אתה יי המל� בכבודו

תמיד ימ�� עלינו לעולם ועד אמןועל כל מעשיו

Baruch atah Adonai, hamelech bichvodo tamid yimloch aleinu le’olam va’ed, ve’al kol ma’asav. Amen

1 “Into your hand (i.e., into your power) I commend my spirit; you have taken notice of me (so you know who I am; or, you redeemed me), Ruler, God of truth.” 2 Psalm 10:16; 93:1; Exodus 15:18.

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עריב למוצאי שבתמ Evening Service After Shabbat 324


























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325 Evening Silent Amidah


Evening Silent Amidah We stand to recite the amidah (standing prayer) quietly.

Those who wish may omit the references to the Matriarchs.




Amidah: Opening Blessings ___________________________ 1. Ancestors ▪ אבות ▪ Avot ___________________________ We bless you, God, our God and God of our ancestors,













Between Rosh Hashanah and Yom Kippur, add the four shaded lines. Remember us for life, ruler who delights in life, and write us in the Book of Life for your own sake,2 God of life!





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Sovereign, helper, savior, shield. We bless you, Ruler, Abraham’s protector .


אברהם מגן

Melech ozer umoshi’a umagen. z Baruch y ata u Adonai, magen Avraham .

____________________________________ 2. Might ▪ ותרבוג ▪ Gevurot ____________________________________ You are mighty forever, God, you bring life to the dead

and are strong in salvation—


להושיע רב




אסורים ומתיר אמונתו ומקים עפר לישני






Between Rosh Hashanah and Yom Kippur, add the shaded section. Who is like you, source of mercy, thinking of your creatures to grant them life, in mercy.




To bring the dead to life, O you Are firm, reliable, and true.


Vene’eman ata lehachayot metim.

We bless you, God, �יי אתה ברו Baruch ata Adonai, who revives the dead.2 המתים מחיה mechayeh hametim.


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__________________________________ 3. Holiness ▪ קדושה ▪ Kedushah __________________________________ You are holy, your name is holy and every day the holy ones praise you, selah!








_____________________________ Amidah: Central Blessings ____________________________ 4. We thank God for our intellectual abilities, knowledge and understanding

You graciously granted us knowledge of your Torah

אתה חוננתנו ת�למדע תור

Atah chonantanu lemada Toratecha

and taught us to perform the statutes of your will.

ותלמדנו לעשות חקי רצונ�

vatlamdenu la’asot chukei retzonecha

You distinguished, Sovereign God, between holy and seculary, between light and dark, between Israel and other nations,

ותבדל יי א�הינו בין קדש לחול בין אור לחש�

בין ישראל לעמים

vatavdel, Adonai Eloheinu, bein kodesh lechol, bein or lechoshech, bein Yisra’el la’amim,

between Day Seven and the six days of work.

בין יום השביעי לששת ימי המעשה

bein Yom Hashvi’i lesheshet yemei hama’aseh.

Parent and sovereign, Let the coming days begin to bring us peace;

ינו מלכנואב החל עלינו הימים הבאים

לקראתנו לשלום

Avinu malkeinu, hachel aleinu hayamim haba’im likratenu leshalom,

may we be kept far from sin, cleansed of iniquity, fixed in our reverence for you,

חשוכים מכל חטא ומנקים מכל עון

ומדבקים ביראת�

chasuchim mikol chet umenukim mikol avon umedubakim beyir’atecha;

and grant us from yourself knowledge, understanding and wisdom. Blessed are you, Ruler, who grants knowledge.

מאת� חננוו והשכל בינה דעה יי אתה ברו� הדעת חונן

vechoneinu me’it’cha de’ah, binah, vehaskel. Baruch atah Adonai, chonein hada’at.


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5. Bring us back to you, God. Source of life, bring us back to your Torah; O Ruler, bring us close to serve you, and bring us back in full repentance before you. Blessed are you, Ruler, who cherishes repentance.

לתורת� אבינו השיבנו לעבודת� מלכנו וקרבנו

והחזירנו לפני� שלמה בתשובה

יי אתה ברו� בתשובה הרוצה

Hashivenu avinu leToratecha vekarvenu malkenu la’avodatecha, vehachazirenu bit’shuvah shelemah lefanecha; Baruch atah Adonai harotzeh bitshuvah.

6. Pardon our sins. We strike our chest for “chatanu” (we have sinned) and “fashanu” (we have transgressed).

Forgive us, source of life, for we have sinned; pardon us, ruler, for we have transgressed, for you forgive and grant pardons. Blessed are you, Ruler, gracious and liberal in forgiveness.

אבינו לנו סלח חטאנו כי

מלכנו לנו מחל פשענו כי אתה וסולח חלמו כי

יי אתה ברו� לס�ח המרבה חנון

Selach lanu, avinu, ki chata’nu; mechal lanu, malkenu, ki fasha’nu, ki mochel vesole’ach atah. Baruch atah Adonai, chanun hamarbeh lislo’ach.

7. Save us from our troubles. Look on our misery and plead our cause, and save us soon for your reputation, for you are a powerful savior. Blessed are you, Ruler, who saves Israel.

בענינו נא ראה ריבנו וריבה מהרה וגאלנו שמ� למען

אתה חזק גואל כי יי אתה ברו� ישראל גואל

Re’ei nah ve’onyenu verivah rivenu, uge’alenu meherah lema’an shemecha, ki go’el chazak atah. Baruch atah Adonai, go’el Yisra’el.

8. Heal and save us. Heal us, Ruler, and we will be healed; save us, and we will be saved — for you are our praise. And bring full healing for all our maladies,

ונרפא יי רפאנו ונושעה הושיענו

אתה תהלתנו כי שלמה רפואה והעלה

מכותינו-לכל

Refa’enu, Adonai, venerafeh; hoshi’enu venivashei’ah — ki tehilatenu atah, veha’aleh refu’ah shelemah lechol makoteinu,

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A private prayer for someone who is ill can be added here. May your wish be— O Ruler our God, our ancestors’ God— to quickly send complete healing from above, healing of spirit and of body, for…

מלפני� רצון ויהי א�הינו יי

אבותינו וא�הי מהרה שתשלח

השמים מן שלמה רפואה ל הגוף ורפואת הנפש רפואת

vihi ratzon milfanecha, Adonai Eloheinu vElohei avoteinu , shetishlach meherah refu’ah shelema min hashamayim, refu’at hanefesh urefu’at haguf, le…

____ child of _____,1 _____בת/בן_____ _____ ben/bat_____, and all sick people in our community.2 �ישראל חולי רשא בתו betoch she’ar cholei Yisra’el. for you are God, ruler, healer, faithful and merciful. Blessed are you, Ruler,

רופא מל� אל כי אתה ורחמן נאמן יי אתה ברו�

ki El, melech, rofeh, ne’eman verachaman atah. Baruch atah Adonai,

healing the sick of your people Israel. ישראל עמו חולי רופא rofeh cholei amo Yisra’el. 9. Grant us a good year.

Ruling God, bless for us this year and all its kinds of produce, for good,

א�הינו יי עלינו בר� הזאת השנה-את

לטובה תבואתה מיני-כל ואת

Barech aleinu Adonai Eloheinu et hashanah hazot ve’et kol minei tevu’atah, letovah,

From December 53 (December 6 in Hebrew years divisible by 4, such as 5772) until Pesach, replace the next line with the shaded line.

and grant blessing and grant dew and rain as a blessing on the face of the earth, and satisfy us from its goodness

ברכה ותן לברכה ומטר טל ותן האדמה פני על

מטובה ושבענו

veten berachah veten tal umatar livrachah al penei ha’adamah, vesab’einu mituvah

and bless our year like the best years. �הטובות כשנים שנתנו ובר uvarech shenatenu kashanim hatovot. Blessed are you, Ruler, who blesses the years.

יי אתה ברו� השנים מבר�

Baruch atah Adonai, mevarech hashanim.

1 Insert the mother’s name, if known. 2 “Among the rest of the sick people in Israel (i.e., the Jewish community). 3 For an explanation of this date, see page 414.

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ב למוצאי שבתמערי Evening Service After Shabbat 330


10. Gather our exiles. Sound the great shofar for our freedom, raise a banner to gather our exiles, and gather us together from the four corners of the earth. Blessed are you, Ruler; gathering your dispersed people, Israel.

גדוללחרותנו בשופר תקע גליותינו לקבץ נס ושא

יחד וקבצנו הארץ כנפות מארבע

יי אתה ברו� ישראל עמו נדחי מקבץ

Teka beshofar gadol lecherutenu vesa nes lekabetz galuyoteinu vekabtzeinu yachad me’arbah kanfot ha’aretz. Baruch atah Adonai, mekabetz nidchei amo Yisra’el.

11. Restore justice, that we may be ruled by God alone. Restore our judges as at first and our advisors as in the beginning, take away our sorrow and sighing

כבראשונה שופטינו השיבה כבתחלה ויועצינו

ואנחה יגון ממנו והסר

Hashivah shofteinu kevarishonah, veyo’atzeinu kevat’chilah vehaser mimenu yagon va’anacha,

and rule us, God—you alone— with kindness and mercy, and make us right through judgment. Blessed are you, Ruler,

לבד� יי אתה עלינו ומ�� וברחמים בחסד במשפט ווצדקנ יי אתה ברו�

umeloch aleinu atah Adonai levadcha bechesed uverachamim, vetzadkeinu bamishpat. Baruch atah Adonai,

Between Rosh Hashanah and Yom Kippur, replace the next line with the shaded line. ruler who loves righteousness and justice. ruler who dispenses justice.

ומשפט צדקה אוהב מל� המשפט המל�

melech ohev tzedakah umishpat. hamelech hamishpat.

12. Let evil people meet their fate. For slanderers, let there be no hope, may wickedness perish in an instant, and all your people’s enemies, may they soon be cut down!

תקוה תהי אל ולמלשינים תאבד כרגע הרשעה-וכל עמ� אויבי-וכל

יכרתו מהרה

Velamalshinim al tehi tikvah, vechol harish’ah kerega toved, vechol oy’vei am’cha meherah yikaretu.

And the arrogant people— may you soon uproot and crush them, cast them down and humble them, quickly and in our time! Blessed are you, Ruler, who destroys foes and humbles the proud.

והזדים ותשבר תעקר מהרה ותכניע ותמגר

בימינו במהרה יי אתה ברו� זדים ומכניע אויבים שובר

Vehazedim meherah te’aker uteshaber utemager vetachni’a bimherah veyameinu! Baruch atah, Adonai, shover oy’vim umachni’a zedim.

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13. But let the righteous enjoy their reward. For the righteous and devout and the elders of your people the Jewish community, for the remnant of their scholars for the righteous converts and for us

החסידים ועל הצדיקים על עמ� זקני ועל ישראל בית סופריהם פליטת ועל ועלינו הצדק גרי ועל

Al hatzadikim ve’al hachasidim ve’al ziknei amcha beit Yisra’el ve’al pleitat sofreihem ve’al gerei hatzedek ve’aleinu

let your mercies be stirred, ruling God; and grant a good reward to all who truly trust your reputation, and put our lot with them forever — we won’t be ashamed, for we trust you.

רחמי� נא יהמו א�הינו יי

טוב שכר ותן באמת בשמ� הבטחים לכל

לעולם עמהם חלקנו ושים בטחנו ב� כי נבוש ו�א

yehemu nah rachamecha, Adonai Eloheinu; veten sachar tov lechol habot’chim beshimcha be’emet vesim chelkenu imahem le’olam— velo nevosh, ki vecha batachnu.

Blessed are you, Ruler, the support and trust of the righteous.

יי אתה ברו� לצדיקים ומבטח משען

Baruch atah Adonai, mish’an umivtach latzadikim.

14. And let Jerusalem be restored. And to Jerusalem your city return in mercy, stay there as you promised, and build it soon, in our days, a structure to last forever; and set David’s throne there soon. Blessed are you, Ruler, who builds Jerusalem.

עיר� ולירושלים תשוב ברחמים דברת כאשר בתוכה ותשכון

בימינו בקרוב אותה ובנה עולם בנין

תכין לתוכה מהרה דוד וכסא יי אתה ברו� ירושלים בונה

Velirushalayim ir’cha berachamim tashuv, vetishkon betochah ka’asher dibarta, uveneh otah bekarov beyameinu, binyan olam; vechiseh David mehera letochah tachin. Baruch atah Adonai boneh Yerushalayim.

15. Let the Messiah come — David’s descendant. The flower of your servant David— hurry to make it bloom, and in your salvation raise his horn: we’ve waited all day for your salvation! Blessed are you, Ruler,

עבד� דוד צמח-את תצמיח מהרה בישועת� תרום וקרנו

היום-כל קוינו לישועת� כי יי אתה ברו�

Et tzemach David avdecha meherah tatzmi’ach, vekarno tarum bishu’atecha, ki lishu’at’cha kivinu kol hayom! Baruch atah Adonai,

who makes the horn of salvation flourish. ישועה קרן מצמיח matzmi’ach keren yeshu’ah.

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16. Hear our prayers. Hear our voice, Sovereign God, pity us and be merciful to us, and with mercy and favor accept our prayer,

א�הינו יי קולנו שמע עלינו ורחם חוס

וברצון ברחמים וקבל תפלתנו-את

Shema kolenu, Adonai Eloheinu, chus verachem aleinu, vekabel berachamim uveratzon et tefilatenu,

for you are a God who listens to prayers and petitions. Don’t turn us away from you emptyhanded, O Ruler,

שומע אל כי אתה ותחנונים תפלות

ריקם מלכנו ומלפני� תשיבנו אל

ki El shome’ah tefilot vetachanunim atah; umilfanecha malkenu reikam al teshiveinu,

because you listen to your people Israel’s prayer in mercy. Blessed are you, Ruler, who listens to prayer.

שומע אתה כי ברחמים ישראל עמ� תפלת יי אתה ברו�

תפלה שומע

ki atah shome’ah tefilat amcha Yisra’el berachamim. Baruch atah Adonai, shome’ah tefilah.

Amidah: Closing Blessings _______________________________ 17. Temple Service ▪ עבודה ▪ Avodah _______________________________ Sovereign God, take delight in your people Israel and in their prayer; restore the Temple service to the sanctuary of your house; as for Israel’s fires1 and their prayer— accept them with love and delight; and may you always enjoy2 the worship of your people Israel.





On Rosh Chodesh and the middle days of festivals, add Ya’aleh Veyavo, page 398. And may our eyes witness your return to Zion, in mercy. Blessed are you, Ruler; you return your presence to Zion.


יי אתה ברו� לציון שכינתו המחזיר

Vetechezena eineinu beshuvcha leTziyon berachamim. Baruch atah Adonai, hamachazir shechinato leTziyon.


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_________________________________ 18. Thanksgiving ▪ מודים ▪ Modim _________________________________ We thank you, because you are the Ruler, our God, God of our ancestors, forever. The one sure thing in our lives, the shield of our salvation— that is you, from age to age!


















On Chanukah and Purim, add Al Hanisim, page 399. And for all these things may your name be blessed and exalted, O our ruler, constantly, and for ever.




Between Rosh Hashanah and Yom Kippur, add the two shaded lines. And write down for a good life all the children of those with whom you made your agreement!

טובים יםלחי וכתוב ברית� בני-כל





God, our salvation and help (selah). סלה ועזרתנו ישועתנו האל ha’El yeshu’atenu ve’ezratenu selah. Blessed are you, Ruler, whose reputation is good, and to whom thanks are due.

w �ברוv אתה u יי שמ� הטוב

להודות נאה ול�

z Baruch y atah u Adonai, hatov shimcha ulecha na’eh lehodot.

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____________________________________ 19. Peace ▪ שלום ▪ Shalom ____________________________________ Abundant peace on your people Israel bestow forever. For you are the ruler, sovereign of all peace. And it’s good in your eyes to bless your people Israel every time, and every hour, with your peace.



בשלומ�


Between Rosh Hashanah and Yom Kippur, use the shaded section instead of the next three lines. We bless you, God, who blesses God’s people Israel with peace.

יי אתה ברו� ישראל עמו את המבר� בשלום

Baruch atah Adonai, hamvarech et amo Yisra’el bashalom.






We bless you, God, who makes peace.

יי אתה ברו� השלום עושה

Baruch atah Adonai, oseh hashalom.

The amidah ends here, but we remain standing to express our own thanks and the longings of our heart, guided by the next paragraphs.

_________________________________________ Personal Prayer _________________________________________ My God, keep bad words from my tongue, and lies from my lips. Let me not try to answer those who curse me; let my spirit be as still as dust to everyone.








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אי שבתמעריב למוצ Evening Service After Shabbat 336


If a festival occurs during the coming week, skip to Full Kaddish on page 343.

















דשאדקו שמה הוא ברי� הוא ברי�








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Concluding Prayers On Purim we read the Megillah, on the Ninth of Av we read Lamentations, then skip to “Holy Are You,” page 339. Ps. 90:17 May we feel God’s tenderness; may God confirm our efforts; God, confirm our efforts.1

ויהי נעם אדני א�הינו עלינו ומעשה ידינו כוננה עלינו

ומעשה ידינו כוננהו

Vihi no’am Adonai Eloheinu aleinu, uma’asei yadeinu konenah aleinu, uma’asei yadeinu koneneihu.

____________________________________ Psalm 91 ____________________________________ 1 Whoever dwells with God on high In sacred shelter will find ease.2

ישב בסתר עליון בצל שדי יתלונן

Yoshev beseter elyon, betzel Shadai yitlonan.

2 “My God, my home, my castle,” I Tell God, “upon you I rely.”3

אמר ליהוה מחסי ומצודתי א�הי אבטח־בו

Omar lAdonai, “Machsi um’tzudati, Elohai; evtach bo.”

3 From fowler’s snare God will release You, saving you from dread disease.4

כי הוא יציל� מפח יקוש מדבר הוות

Ki hu yatzil’cha mipach yakush, midever havot.

4 You hide beneath God’s sheltering wing; Your shield and armor ‘gainst all harm Is God’s own trusty arm.5

באברתו יס� ל� ותחת־כנפיו תחסה

צנה וסחרה אמתו

Be’evrato yasech lach, vetachat kenafav tech’se tzina vesochera amito.

5 For you, dread nights no terror bring Nor arrows shot in light of day,6

לא־תירא מפחד לילה מחץ יעוף יומם

Lo tira mipachad laylah; mechetz ya’uf yomam.

6 Nor, through the gloom, the sickening Nor noontime torment lingering.7

מדבר באפל יה�� מקטב ישוד צהרים

Midever ba’ofel yahaloch, miketev yashud tzohorayim.

1 A tough passage, yielding the traditional translation: “yea, the work of our hands establish thou it.” Literally, “and the work of our hands (i.e., whatever we manage to achieve in our lifetime), God, make it last for our sake, and the work of our hands, make it last.” 2 “Whoever dwells in the High One’s secret place will/can sleep in the Almighty’s shade.” 3 “I say to God, ‘My shelter! My fortress! My God in whom I trust’” or “I say: ‘To God belongs my shelter, my fortress/stronghold—my God whom I trust.’” 4 “For God will deliver you from the bird trap (פח—snare or trap; יקוש or שיקו —fowler, someone who catches birds for a living), from the ruinous plague (הוה—trouble, destruction).” 5 “God will cover you under God’s wing; beneath God’s pinions you will hide; shield and armor are God’s truth/forearm.” אמתו comes from אמת (truth) and/or האמ (forearm/cubit and other meanings). 6 “You shall not be afraid of the terror of night, or of the arrow that will fly in the day.” 7 “Of the plague that will walk around in the gloom or the sickness/epidemic that torments (acts like a demon in) the noon.”

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7 Though pestilence fells the array Of myriads at your side—while they Succumb, you are untouched, secure.1

יפל מצד� אלף ורבבה מימינ�

אלי� לא יגש

Yipol mitzid’cha elef, urevavah miminecha elecha lo yigash.

8 But look, and see within your view The wicked get their due.2

רק בעיני� תביט ושלמת רשעים תראה

Rak be’einecha tabit, veshilumat resha’im tir’eh.

9 Say, “God, you are my sheltering shore! You’ve made on high your dwelling,” and 3

כי־אתה יהוה מחסי מעונ�עליון שמת

Ki atah Adonai machsi; elyon samta me’onecha.

10 You’ll host no evil visitor, No sickness dares approach your door.4

לא־תאנה אלי� רעה ונגע לא־יקרב באהל�

Lo t’uneh elecha ra’ah, venega lo yikrav be’oholecha.

11 Heaven’s messengers by God’s command Will guard your step where’er you stand;5

כי מלאכיו יצוה־ל� לשמר� בכל־דרכי�

Ki mal’achav yetzaveh lach, lishmor’cha bechol derachecha.

12 They’ll bear you in their hands, to ride High above the path rough-hewn, With jagged boulders strewn.6

על־כפים ישאונ� פן־תגף באבן רגל�

Al kapayim yisa’un’cha, pen tigof ba’even raglecha.

13 On lion and cub you’ll boldly stride And trample on the poisonous snake.7

על־שחל ופתן תדר� תרמס כפיר ותנין

Al shachal vafeten tidroch, tirmos kefir vetanin.

14 Says God: “You sought me: I replied To guard you—in my name you cried.1

כי בי חשק ואפלטהו אשגבהו כי־ידע שמי

Ki vi chashak va’afaltehu, asagvehu ki yada shemi.

1 “A thousand will fall at your side, and a myriad at your right hand—the sickness won’t touch you.” 2 “Only glimpse with your eyes, and you’ll see wicked people get what’s coming to them.” ושלמת רשעים is the “payment” or “recompense” of the wicked. 3 “For if you say, ‘God, you are my refuge,’ you have made the High One your dwelling (or made your dwelling on high).” As we get to the second half of the psalm, we take up the idea introduced at the beginning: Whoever dwells on high is protected by God. Now the Psalmist says, if you declare that you rely on God, you’ll be in that position. In the verse translation, “shore” is added for the rhyme; מחסי means “my shelter.” 4 “Evil will not come upon you, and sickness will not approach your tent.” 5 “For God will tell the angels for you to guard you in all your ways (wherever you go).” 6 “They will bear you on their hands lest your foot should strike a stone.” 7 “You’ll step on lion and snake, trample on lion’s cub and serpent.” Important: do not try this at home.

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15 I wipe your tears; in all your grief I’m at your side to bring relief And honor, and to grant your wish—2

יקראני ואענהו עמו־אנכי בצרה

אחלצהו ואכבדהו

Yikra’eini ve’e’eneihu imo anochi vetzarah, achaltzeihu va’achabdeihu.

16 Long life and full. You’ll live to see The hour I set all free!”3 Long life and full. You’ll live to see

The hour I set all free!

אר� ימים אשביעהו ◊ ואראהו בישועתי

ביעהו אר� ימים אש

ואראהו בישועתי

◊ Orech yamim asbi’eihu ve’ar’eihu bishu’ati. Orech yamim asbi’eihu

ve’ar’eihu bishu’ati.

____________________ Holy Are You ▪ ואתה קדוש ▪ Ve’ata Kadosh ____________________ P.s 22:4 Holy are you, our praise serves for your seat;4

ואתה קדוש ◊ יושב תהלות ישראל

◊ Ve’ata kadosh yoshev tehilot Yisra’el

Is. 6:3 While angels call each other to repeat: וקרא זה אל־זה ואמר Vekara zeh el zeh ve’amar: The congregation responds.

“The God of hosts is Holy, Holy, Holy; God’s glory fills the universe entirely.”




We continue silently. They receive permission from each other and say,

ומקבלין דין מן דין ואמרין

Umekablin den min den ve’amrin:

“Holy in highest heavens dwells God’s presence, Holy on earth, which serves God’s power,

בשמי מרומא עלאה קדיש בית שכינתה

קדיש על ארעא עובד גבורתה

“Kadish bishmei meroma ila’ah bet shechintei, kadish al ar’ah oved gevurtei,

1 God speaks in the rest of this psalm, speaking in the third person (“he”). The verse translation changes this to the second person (“you”). “Because he longed for me, and I’ll save him, I’ll protect him because he knew my name (i.e., called for my help).” 2 “He will call me; I, God, will answer him. I am with him in trouble. I will release him and make him hon-ored.” 3 “I’ll satisfy him with long life, and show him my salvation.” We repeat the last verse of the psalm. 4 This passage introduces the angels’ praise of God, which we recite in the Kedushah section of the Amidah. The angels’ praise comes from various sources, which are given in Hebrew and in the Aramaic paraphrase, the Targum.

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Holy forever and ever and ever, is the Ruler of Hosts; The whole earth is filled with God’s shining glory.”1

לעלם ולעלמי עלמיא קדיש יי צבאות

מליא כל ארעא זיו יקרה

kadish le’alam ul’almei almayah, Adonai tzeva’ot; malya chol ar’ah ziv yekareh.”

Ezek. 3:12 A wind swept me up; behind me I heard a voice, a loud noise:

ותשאני רוח ◊ ואשמע אחרי קול רעש גדול

◊ Vatisa’eni ru’ach, va’eshma acharai kol, ra’ash gadol:

The congregation responds. “Blessed is God’s glory, flowing from its source.” ברו� כבוד־יהוה ממקומו “Baruch kevod Adonai mimkomo.”

We continue silently.

A wind picked me up, and I heard behind me a voice, resounding on high, of those who praised, saying: “Blessed is the honor of God from the place where dwells God’s presence.”2

ונטלתני רוחא ושמעית בתרי

קל זיע סגיא דמשבחין ואמרין

ברי� יקרא דיי מאתר בית שכינתה

Unetalatni rucha, veshim’et batrai kal zia sagi dimeshabchin ve’amrin: “Berich yekara dAdonai me’atar bet shechintei.”

Ex. 15:18 God will be the ruler forever! יהוה ׀ ימ�� לעלם ועד Adonai yimloch le’olam va’ed. God—whose kingdom is firm forever and ever and ever.3

יי מלכותה קאים לעלם ולעלמי עלמיא

Adonai—malchuteh ka’em le’alam ul’almei almayah.

I Chron. 29:18 Sovereign God of Abraham, Isaac, and Israel our ancestors, guard this forever as a concept in the thoughts of your people’s heart, and make their hearts ready for you.4

יהוה א�הי אברהם יצחק וישראל אבתינו

שמרה־זאת לעולם ליצר מחשבות

לבב עמ� והכן לבבם אלי�

Adonai Elohei Avraham Yitzchak veYisra’el avotenu, shomrah zot le’olam, leyetser machshevot levav amecha, vehachen levavam elecha.

1 The Aramaic paraphrase (Targum Yonatan) for the preceding section, Isaiah 6:3. 2 Aramaic paraphrase for Ezekiel 3:12. 3 Aramaic paraphrase (Targum Onkelos) for Exodus 15:18. 4 From David’s address to the people when he appointed Solomon as his successor. David had gathered all the materials for the Temple and prayed they would be used as he intended and people would continue to give what was needed.

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Ps. 86:5 For you, Ruler, are good and forgiving, and very kind to all those who call on you.

כי־אתה אדני טוב וסלח ורב־חסד לכל־קראי�

Ki ata Adonai tov vesalach, verav chesed lechol kor’echa.


לעולם צדקת� צדק ותורת� אמת


Micah 7:20 You’ll give truth to Jacob kindness to Abraham— as you promised our ancestors long ago. 2

תתן אמת ליעקב חסד לאברהם

אשר־נשבעת לאבתינו מימי קדם

Titen emet leYa’akov, chesed le’Avraham, asher nishba’ta la’avoteinu mimei kedem.

Ps. 68:20 Blessed is the Sovereign, who sustains us each day, the God of our salvation, Selah.3

ברו� אדני יום יום יעמס־לנו האל ישועתנו סלה

Baruch Adonai yom yom ya’amos lanu ha’El yeshu’atenu selah.


יהוה צבאות עמנו סלהמשגב־לנו א�הי יעקב



יהוה צבאות אשרי אדם בטח ב�


This passage and those that follow form a patchwork of quotations from different parts of scripture. In formal prayer, we often rely on words crafted by others. Here, the prayers perhaps go deeper still, for even the com-poser relies on the words of others. It’s a sort of meditation using the vocabulary of faith and petition derived from our scriptures. 1 “And-God who is merciful will-pay-off wrongdoing/offense/sin and-not will-destroy and-has-acted-repeatedly to-turn-back God’s-anger and-not will-awaken all God’s-anger.” Even if we suffer, we say that we deserve worse, and so our suffering shows God’s mercy. The word יכפר is in “Yom Kippur”; the concept we translate as “atonement” also carries the idea of paying off required compensation for a misdeed—paying a fine, or ransom money. If life were Monopoly, God would be our Get Out of Jail Free card. 2 Micah 7:20 is the last verse of his book. 3 Sustain” could also be “burden,” as if to say “God loads us [with blessings].” Or, “Blessed be God every day. If someone burdens us, God is our salvation.” 4 “The Lord of Hosts, happy is the person who trusts in you.”

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Ps. 20:10 O God, bring rescue for us all, O Ruler, answer when we call!


Adonai hoshi’ah, hamelech ya’anenu beyom kor’einu.

Blessed is our God who created us for God’s glory, separated us from those who stray, gave us the Torah of truth, and planted in us everlasting life. May God open our heart in Torah, and set in our heart love and respect for God, doing God’s will and serving God wholeheartedly, so that we do not labor in vain nor give birth to panic.1

ברו� הוא א�הינו שבראנו לכבודו

והבדילנו מן התועים ונתן לנו תורת אמת

וחיי עולם נטע בתוכנו הוא יפתח לבנו בתורתו

וישם בלבנו אהבתו ויראתו ולעשות רצונו

ולעבדו בלבב שלם למען �א ניגע לריק

ו�א נלד לבהלה

Baruch hu Elohenu shebra’anu lichvodo, vehivdilanu min hato’im, venatan lanu torat emet, vechayey olam nata betochenu. Hu yiftach libenu beTorato, veyasem belibenu ahavato veyirato, vela’asot retzono ule’ovdo belevav shalem, lema’an lo niga larik, velo neled labehalah.

May it be your will, Sovereign God and God of our ancestors, that we observe your laws in this world, and that we merit and live and see and inherit goodness and blessing in the time of the Messiah and in the life of the world to come.

יהי רצון מלפני� יי א�הינו

וא�הי אבותינו שנשמר חקי�

בעולם הזה ראהונזכה ונחיה ונ

ונירש טובה וברכה לשני ימות המשיח ולחיי העולם הבא

Yehi ratzon milfanecha Adonai Elohenu vElohei avotenu , shenishmor chukecha ba’olam hazeh, venizkeh venichyeh venir’eh venirash tovah uv’rachah lishnei yemot hamashi’ach ulechayey ha’olam habah.

Ps. 30:13 So that glory may sing to you and not be silent, My Sovereign God, forever I will thank you.

זמר� כבוד למען י ולא ידם

יהוה א�הי לעולם אודך

Lema’an yezamercha chavod velo yidom, Adonai Elohai le’olam odeka.

Jeremiah 17:7 Blessed is the person who places trust in God, who has trusted God.

ברו� הגבר אשר יבטח ביהוה והיה יהוה מבטחו

Baruch hagever asher yivtach bAdonai vehayah Adonai mivtacho.

1 Compare this with Isaiah 65:23.

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Isaiah 26:4 Trust in God forever, for in the Ruling God is the rock of ages.

בטחו ביהוה עדי־עד כי ביה יהוה צור עולמים

Bitchu vAdonai adei ad, ki beYah Adonai tzur olamim.

Psalm 9:11 They will trust in you, those who know your reputation— for you have not abandoned those who seek you, God.

ויבטחו ב� ◊ יודעי שמ�

כי לא־עזבת דרשי� יהוה

◊ Veyivtechu vecha yod’ei shemecha, ki lo azavta dorshecha Adonai.



יגדיל תורה ויאדיר









קריב ובזמן בעגלא אמן אמן רוואמ












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From Pesach to Shavu’ot, count the Omer, page 93. On Chanukah, light the Chanukah lights, page 412.


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________________________________ Scripture Readings________________________________ Some read passages of blessing and reassurance to mitigate the pain of the return to work.

People with a two-day weekend should perhaps skip this section. On the Ninth of Av, skip to Aleinu, page 357. We begin with Isaac’s blessings to Jacob …

Genesis 27:28-20 May God grant you dew from heaven and oil from earth, plent of grain and wine; may nations serve you and peoples bow to you;

ים ויתן־ל� הא�הים מטל השמ

ומשמני הארץ ב דג שור ן ותיר

ים יעבדו� עמיםוישתחוו ל� לאמ

Veyiten lecha haElohim mital hashamayim umishmanei ha’aretz, verov dagan vetirosh. Ya’avducha amim veyishtachavu lecha le’umim

be a hero for your brothers1 and may your mother’s children bow to you; may those who curse you be cursed and those who bless you, blessed.

י� הוה גביר לאח וישתחוו ל� בני אמ�

אררי� ארור ומברכי� ברו�

Heveh gevir le’achecha veyishtachavu lecha benei imecha; orerecha arur umevarechecha baruch.

Genesis 28:3-4 May eternal God bless you, make you fruitful and increase you, so you’ll become a group of nations.

ת� יבר� שדי לוא א וירב� ויפר� ל והיית ים לקה עמ

Ve’El Shadai yevarech ot’cha veyafrecha veyarbecha, vehayita lik’hal amim.

May God grant you Abraham’s blessing for you and your descendants with you, to possess the land you live on which God gave to Abraham.

ם תאת־ברכ ויתן־ל� אברה את� ולזרע� ל�

י� רץאת־א לרשת� מגרן ים אשר־נת םלאברה א�ה

Veyiten lecha et bircat Avraham, lecha ulezar’acha itach, lerishtecha et erech megurecha asher natan Elohim le’Avraham.

… and to Joseph. May you receive … Gen. 49:25-26 from your ancestral God, to help you, with the almighty, to bless you, blessings of sky above,

ך י�ל אב מא ויעזר

ך שדי ואת ויברכל ים ת שמ ברכ מע

Me’El avicha veyazrucha ve’et Shadai vivarechecha, bir’chot shamayim me’al,

blessings of the deep, dwelling below, blessings of breasts and womb.

ת תחת רבצת תהום ברכחם יםת שד ברכ ור

bir’chot tehom rovetzet tachat, bir’chot shadayim varachem,

1 “But,” you say, “Isaac had only one brother.” Yes, it’s a problem.

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The blessings of your father that exceeded my parents’ blessings— even a wish1 for the eternal hills— may these blessings be upon Joseph’s head, the crown of the special brother.

י� תברכ אבת גברו י על־ברכ הור

ד־תאו עולם תת גבע עהיין אש ת ף לר יוס

דול יונזי קדק ר אח

bir’chot avicha gavru al bir’chot horai ad ta’avat giv’ot olam; tih’yena lerosh Yosef ulekadkod nezir echav.

We continue with Moses’ farewell blessings for the Children of Israel Deut 7:13-15 God will love, bless and increase you, �והרב� וברכ� ואהב Va’ahev’cha, uverachecha vehirbecha, bless your womb-fruit and land-fruit, your grain, wine and oil, your cattle-brood and sheep-offspring on the land God promised your ancestors to give you.

י־בטנ� ובר� י־א פר דמת�ופרנ� ירש� דג � ות ויצהר

ת י� שגר־אלפ � ועשתר צאנאדמ על עה אשר־נשב ה

י� � תתל לאבת ל

uverach peri vitnecha uferi admat’cha, degan’cha vetirosh’cha veyitzharecha, shegar alafecha ve’ashterot tzonecha, al ha’adamah asher nishba la’avotecha latet lach.

You’ll be more blessed than any people: among you will be no barren man or woman, nor among your cattle. God will take all pain away from you; all the bad sicknesses of Egypt that you knew, God won’t set them on you but will place them on your enemies.

היה ו�בר מכל־העמים תעקר עק ב� לא־יהיה הר ו

� ובבהמתלי ממ� יהוה ירוהס כל־ח

י וכל־מדוי יםם הרע מצרעת אשר א יד � ישימם ל בי�ונתנ ם בכל־שנא

Baruch tiheyeh mikol ha’amim; lo tiheyeh vecha akar ve’akarah, uvivhemtecha. Vehesir Adonai mimcha kol choli, vechol madvei Mitzrayim hara’im asher yadata, lo yesimam bach, unetanam echol sonecha.

… and Jacob’s blessing for Joseph’s sons … Genesis 48:16 May my rescuer2 from all evil ע י מכל־ר ל את Hamalach hago’el oti mikol ra המלא� הגאbless the young men so that they may enjoy my reputation3 and that of my ancestors Abraham and Isaac, and grow into a multitude on earth.

יבר� את־הנערים י א בהם שמ ויקר

י אברהם ויצחק ם אבת ושרץ רב הא ב בק וידגו לר

yevarech et hane’arim veyikareh vahem shemi veshem avotai Avraham veYitzchak, veyidgu larov bekerev ha’aretz.

1 I.e., even if I had wished my blessing to include possession of the eternal hills themselves, this too would have been granted me. 2 “May God’s agent who rescues me from all evil”; the agent may be an angel, if you favor belief in angels. 3 “And may there be called through them my name”; i.e., may they continue my genealogical line, or may they find respect for being my descendants.

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… and more of Moses’ blessings Gen 1:10-11 Your ruling God has grown you: here you are today numerous as the stars of the sky. May your ancestors’ God continue for you as for them, a thousand times more,

יהוה א�היכם הרבה אתכם והנכם היום

ב ים לר י השמ ככוכבם ה א�הי אבותכ יהו

יסף עליכם ככם אלף פעמים

Adonai Eloheichem hirbah et’chem, vehin’chem hayom kekoch’vei hashamayim larov. Adonai Elohei avoteichem yosef aleichem kachem elef pe’amim,

and bless you as God promised them. ם ר לכ ר דב ם כאש .vivarech et’chem ka’asher diber lachem ויבר� אתכDeut 28:3 Be blessed in the town, be blessed in the country.

בעיר האת ו�בר ה האת וברו� בשד

Baruch atah ba’ir uvaruch atah basadeh.

Deut 25:6 Blessed be your comings and blessed be your goings.

ה בבא� ברו� את� ה בצאת וברו� את

Baruch atah bevo’echa uvaruch atah betzetecha.

Deut 28:5 Blessed be your basket and kneading-bowl. טנא� ו�בר � .Baruch tan’achah umishartecha ומשארתDeut 28:4 Blessed be your womb-fruit and land-fruit, animal-fruit, cattle-fruit and flock-fruit.

י־בטנ� ו�בר פרי אדמת� ופרי י� רשג בהמת� ופר אלפ

צאנ � ועשתרות

Baruch peri vitnecha uferi admat’cha uferi behemtecha, shegar alafecha ve’ashterot tzonecha.

Deut 28:8May God command for you blessing on your granary and all your handiwork and bless you in the land that your ruling God grants you.

את� יהוה ויצ ה י� את־הברכ באסמ

ל �ח יד משל ובכרץ וברכ� בא

ן י�ה א� אשר־יהוה � נת ל

Yetzav Adonai it’cha et haberachah ba’asamecha uvechol mishlach yadecha, uverachecha ba’aretz asher Adonai Elohecha noten lach.

Deut 28:12 May God open for you God’s storehouse of goodness, the sky to bring rain for your soil in its season, to bless all your handiwork so you can lend to many nations but you won’t have to borrow.

� יהוה חיפת ל הטוב ואת־אוצר

ים ת לת את־השמר־ארצ� בעתו מט

� ת ולבר יד� כל־מעשה א ים גוים ית והלו רבה א ואת התלו ל

Yiftach Adonai lecha et otzaro hatov, et hashamayim latet metar artzecha be’ito ulevarech et kol ma’aseh yadecha; vehilvita goyim rabim, ve’atah lo tilveh.

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Deut 15:6 For your ruling God has blessed you as God promised, so you can lend to many nations but you won’t borrow from them; you will control many nations, but they won’t control you.

י־יהו רכ� י� ה א�ה כ בר דבר־ל� כאש

עבטת וה ים םגוי רבא ואתה ט ל תעב

שלת ומ יםם רב בגויא וב� לו ל ימש

Ki Adonai Elohecha berachecha ka’asher diber lach, veha’avat’ta goyim rabim, ve’atah lo ta’avot; umashalta begoyim rabim, uvecha lo yimsholu.

Deut 33:29 You’re lucky, Israel. Who is like you? A people saved by God, the shield of your helper the sword of your triumph; your enemies shall come cringing to you,

ל מי כמו� י� ישרא אשרה יהו עם נושע ב

� מגן עזררב גאות� ואשר־ח � חשו איבי� ל ויכ

Ashrecha, Yisra’el; mi chamocha, am nosha bAdonai, magen ezrecha va’asher cherev ga’avatecha, veyikachashu oyvecha lach,

while you trample their heights. � ימו תדר ה על־במות .ve’atah al bamoteimo tidroch ואתWe continue with verses from our prophetic and historical books.

Isa. 44:22 I have wiped away your sins like a cloud, your wrongs like a mist: come back to me for I have redeemed you.

מחיתי כעב פשעי� וכענן חטאותי�

ובה אלי כי גאלתי�ש

Machiti cha’av pesha’echa, veche’anan chatotecha; shuva elai ki ge’alticha.

Isa. 44:23 Sing, sky, for God has done it; shout out, depths of the earth; burst into joy, O hills, forest and every tree inside it— that God rescued Jacob and gloried in Israel!

רנו שמים כי־עשה יהוה הריעו תחתיות ארץ

פצחו הרים רנה יער וכל־עץ בו

כי־גאל יהוה יעקב ובישראל יתפאר

Ranu, shamayim, ki asah Adonai; hari’u tachtiyot aretz; pitzchu harim rinah, ya’ar vechol etz bo: ki ga’al Adonai Ya’akov uveYisra’el yitpa’ar.

Isa. 47:04 Our savior is called God of Armies, the Holy One of Israel.

גאלנו יהוה צבאות שמו קדוש ישראל

Go’aleinu, Adonai Tzeva’ot shemo, kedosh Yisra’el.

Isa. 45:17 Israel is saved by God, an enduring salvation: they won’t be ashamed or embarrassed forever and ever.

ישראל נושע ביהוה תשועת עולמים

לא־תבשו ולא־תכלמו עד־עולמי עד

Yisra’el nosha bAdonai, teshu’at olamim. lo tevoshu velo tikalmu ad olmei ad.

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Joel 2:26-27 You’ll eat your fill and praise the name of your ruling God who has done wonders for you. My people, you’ll never be ashamed; you’ll know that I’m inside Israel and I’m your ruling God— and there’s nothing else. My people, you’ll never feel shame.

ואכלתם אכול ושבוע והללתם את־שם יהוה א�היכם

אשר־עשה עמכם להפליא ולא־יבשו עמי לעולם

ם כי בקרב ישראל אני וידעת ואני יהוה א�היכם

ואין עוד ולא־יבשו עמי לעולם

Va’achaltem achol vesavo’ah, vehilaltem et shem Adonai Eloheichem asher asah imachem lehafli; velo yevoshu, ami, le’olam, vidatem ki vekerev Yisra’el ani, va’ani Adonai Eloheichem, ve’ein od, velo yevoshu ami le’olam.

Isa 55:12 You’ll go out in joy be led out in peace; the hills and heights will burst into happy song before you, and every forest tree will clap hands!

כי־בשמחה תצאו ובשלום תובלון ההרים והגבעות

יפצחו לפניכם רנה וכל־עצי השדה ימחאו־כף

Ki vesimcha tetze’u uveshalom tuvalun; heharim vehagva’ot yiftzechu lifneichem rihan, vechol atzei ya’ar yimcha’u chaf.

Isa. 12:2-6 See, God’s my savior: I am sure; I shall not live in fear. My strength and my soul’s melody, To save me will appear. 1

הנה אל ישועתי אבטח ולא אפחד

כי־עזי וזמרת יה יהוה ויהי־לי לישועה

Hineh El yeshu’ati evtach velo efchad, ki ozi vezimrat Yah Adonai, vayehi li liy’shuah.

3 You shall bring water joyfully From wellsprings of salvation.2

ושאבתם־מים בששון ממעיני הישועה

Ushavtem mayim besason, mima’aynei hayeshuah.

4 You’ll say on that day, “Thank God, call God’s name, make God’s works known to all peoples, mention that God’s reputation is exalted.

ואמרתם ביום ההוא הודו ליהוה קראו בשמו הודיעו בעמים עלי�תיו

הזכירו כי נשגב שמו

Va’amartem bayom hahu, “Hodu lAdonai, kiru vishmo, hodi’u ba’amim alilotav, hazkiru ki nisgav shemo;

5 Sing of God for God has done great things; this should be known all over the world.

זמרו יהוה כי גאות עשה זאת בכל־הארץמודעת

zamru Adonai ki ge’ut asah; muda’at zot bechol ha’aretz;

6 Rejoice, sing out, dweller in Zion, for great in you is Israel’s holy one.”

צהלי ורני יושבת ציון כי־גדול בקרב� קדוש ישראל

tzahali veroni, yoshevet Tziyon, ki gadol bekirbech kedosh Yisra’el.”

1 “Look, I’ll trust God who saves me; I shall not fear; God is my strength and my song, and God will save me.” 2 “And you will rejoice as you draw water from the wells of salvation.”

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Isaiah 25:9 On that day will people say, “Look, this is our God: we have waited for God and God will save us, this is God for whom we have waited; let’s celebrate and rejoice in God’s salvation.

ואמר ביום ההוא הנה א�הינו זה

קוינו לו ויושיענו זה יהוה קוינו לו

נגילה ונשמחה בישועתו

Ve’amar bayom hahu, “Hineh Eloheinu zeh; kiviinu lo veyoshi’enu; zeh Adonai, kivinu lo; nagilah venismecha bishu’ato.

Isaiah 2:5 House of Jacob, come, let’s walk in the light of God.

בית יעקב לכו ונלכה באור יהוה

Beit Ya’akov, lechu venel’cha be’or Adonai.

Isaiah 33:6 God will be your seasons’ constancy, a wealth of salvation; wisdom, knowledge and fear of God, that is God’s treasure!

אמונת עתי� והיה חסן ישועת

חכמת ודעת יראת יהוה היא אוצרו

Vehayah emunat itecha, chossen yeshu’ot, chochmat vada’at, yir’at Adonai hi otzaro.

1 Sam 18:14 David was altogether successful; God was with him.

ויהי דוד לכל־דרכו משכיל ויהוה עמו

Vayehi David lechol derachav maskil vAdonai imo.

Ps 55:19 God saved me in peace from my battle when many stood against me.

פדה בשלום נפשי מקרב־לי

כי־ברבים היו עמדי

Padah veshalom nafshi mikarav li, ki verabim hayu imadi.

1 Sam 14:45 The people said to Saul, “Is Jonathan to die, who brought about this great rescue for Israel? By God, it would be a shame if a hair of his head fell to the ground, for he worked with God today!” So the people saved Jonathan, and he was not executed.

ויאמר העם אל־שאול היונתן ימות

אשר עשה הישועה הגדולה הזאת בישראל

חלילה חי־יהוה אם־יפל משערת ראשו ארצה

כי־עם־א�הים עשה היום הזה ויפדו העם את־יונתן

ולא־מת

Vayomer ha’am el Sha’ul, “HaYonatan yamut, asher asah hayeshu’a hagedola hazot beYisra’el? Chalila chai-Adonai im yipol misa’arat rosho artza, ki im Elohim asah hayom hazeh. Vayifdu ha’am et Yonatan velo met.

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Isaiah 35:16 Those rescued by God will return and come to Zion with joy; eternal happiness will crown them;1 gladness and joy shall they find, while sorrow and sighing will flee.

ופדויי יהוה ישבון ובאו ציון ברנה

ושמחת עולם על־ראשם ששון ושמחה ישיגו

ונסו יגון ואנחה

Ufeduyei Adonai yeshuvun, uva’u Tziyon berinah, vesimchat olam al rosham, sason vesimchah yasigu venasu yagon va’anacha.

Ps. 30:12 To joyful dance you changed my grief and care,2 Took my sack-cloth and gave me joy to wear.3

הפכת מספדי למחול לי פתחת שקי

ותאזרני שמחה

Hafachta mispedi lemachol li, pitachta saki, vat’azreini simchah.

Deut 23:6 Your ruling God would not listen to Balaam; your ruling God turned your curse into blessing, because your ruling God loves you.

ה יהוה א�הי� א־אב ולם ע אל־בלע לשמ

ה א�הי� ל� ויהפ� יהו את־הקללה לברכה

ב� יהוה א י�כי אה �ה

Velo avah Adonai Elohecha lishmo’a el Bil’am, vayahafoch Adonai Elohecha lecha et hakelalah livrachah ki ahev’cha Adonai Elohecha.

Jer 31:13 Then shall a girl delight in dancing, boys and old men together; I’ll turn their mourning to rejoicing, comfort their sorrow and delight them.

אז תשמח בתולה במחול ובחרים וזקנים יחדו

והפכתי אבלם לששון ם ושמחתים מיגונםונחמתי

Az tismach betulah bemachol uvachurim uzekenim yachdav, vehafachti evlam lesason venichamtim vesimachtim migonam.

Isaiah 57:19 Says the creator of speech,4 “Peace, peace to far and near,” says God, “and I heal them.”

א ניב שפתים בור שלום ׀ שלום

לרחוק ולקרוב יו ר יהוה ורפאת אמ

Boreh niv sefatayim, “Shalom, shalom larachok velakarov,” amar Adonai, “urefativ.”

1 “And the happiness of the world (or of eternity or of hiddenness) will be on their heads.” .mourning, lament, funeral oration ,מספד 2 .is “my sackcloth” or mourning clothes—today we use an armband of black crepe or a black ribbon שקי 3“Opened my sackcloth (took off my mourning clothes) and girded me with joy.” 4 “Creator of the fruit/utterance of the lips.”

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I Chron 12:19 Amasai was inspired1 and said, “The chief commander is yours, David; peace be with you, son of Jesse, peace for you, peace for your supporters, for God has helped you.” David accepted them and appointed them chiefs of his band.

ורוח לבשה את־עמשי ל� דויד השלישים ראש

ועמ� בן־ישי שלום שלום ל� ושלום לעזר�

עזר� א�הי� כי ויקבלם דויד

ויתנם בראשי הגדוד

Veru’ach lavshah et Amasai: “Rosh hashalishim lecha, David, ve’im’cha, ven Yishai, shalom; shalom lecha veshalm le’ozrecha ki azar’cha Elohecha.” Vayekablem David, vayitnem beroshei hag’dud.

I Sam 25:69 Say this, “Live long, Nabal, peace to you, peace to your household, peace to all that is yours!”2

ואמרתם כה לחי ואתה שלום ובית� שלום

וכל אשר־ל� שלום

Va’amartem ko leChai: “Ve’atah shalom, uveit’cha shalom, vechol asher lecha shalom!”

Ps 29:11 God chose us and will give us strength; עז לעמו יתן יהוה Adonai oz le’amo yiten; God’s people will be blessed in peace. בשלוםיהוה יבר� את־עמו Adonai yevarech et amo vashalom.

We add a section from the Babylonian Talmud, Megillah 31a Rabbi Yochanan said, Wherever you find mentioned

יוחנן רבי אמר מוצא שאתה מקום כל

Amar Rabi Yochanan: Kol makom she’atah motzei

the power of the Holy One, whom we bless, you also find mentioned God’s humility. You can see this written in the Torah, repeated in the Prophets and a third time in the Writings.3

גבורתו הוא ברו� הקדוש של

מוצא אתה ענותנותו

בתורה כתוב זה דבר בנביאים ושנוי

בכתובים ומשלש

gevurato shel Hakadosh Baruch Hu atah motzei anvetanuto. Davar zeh katov baTorah veshinu’i baNevi’m umeshulash baKetuvim.

Here is what’s written in the Torah: תורהב כתוב Katuv baTorah:

1 “And-a-spirit clothed Amasai.” 2 David led an armed gang that protected Nabal’s flocks. David sent to collect some protection money but Nabal (“Jerk”) gave nothing. His wife Abigail was more gracious; Nabal soon died, and David married Abigail. 3 Hebrew scriptures fall into three sections: the Torah, the five books of Moses; the Prophets; and the historical books or writings.

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Deut 10:17 For your ruling God is the God of gods and Ruler of rulers, the great, powerful and awesome God who takes no special notice of anyone and never takes a bribe in court.

כ ם הי יהו א�היכים א�הי הוא א�ה ה

ם האדני ואדניל להא א הגבר הגד והנור

י לא־ישא אשר ם פנ ח אול ח יק דש

Ki Adonai Eloheichem, hu Elohei ha’elohim vAdonei ha’adonim, ha’El hagadol hagibor vehanorah asher lo yisah fanim velo yikach shochad.

And it says right after that: בתריה וכתיב Uchetiv batrei: Deut 10:18 Ensuring justice for orphan and widow, loving the outsider and giving him food and clothing.

ט העש משפ ואלמנה יתוםר בואה ג

הושמל לחם לו לתת

Oseh mishpat yatom ve’almanah, ve’ohev ger, latet lo lechem vesimlah.

You can see this again in the Prophets: בנביאים שנוי Shanu’i banevi’im: Isa 57:15 For so says high and exalted God who dwells in eternity and is called “Holy”: “I live in the high and holy place.”

כי כה אמר רם ונשא שכן עד

וקדוש שמו מרום וקדוש אשכון

Ki cho amar ram venisah shochen ad vekadosh shemo, “Marom vekadosh eshkon.”

And it says right after that: בתריה וכתיב Uchetiv batrei: Isa 57:15 “And I live with the crushed and low spirit to revive the spirits of the downtrodden and to revive the heart of the beaten.

־רוח ואת־דכא ושפל להחיות רוח שפלים ולהחיות לב נדכאים

“Ve’et dakah ushefal ru’ach, lehachayot ru’ach shefalim, ulehachayot lev nidka’im.”

You can see it a third time in the Writings: דכתיב בכתובים משולש Meshulash baKetuvim, dichtiv: Psa 68:5 Sing to God, make music for God’s reputation, make way for the cloud-rider with singing “God is God’s name” and shout with joy before God.

שירו לא�הים זמרו שמו

סלו לרכב בערבות ביה שמו

ועלזו לפניו

Shiru lElohim, zamru shemo, solu larochev ba’aravot be“Yah shemo!” ve’ilzu lefanav.

And it says right after that: בתריה וכתיב Uchetiv batrei: Psa 68:6 Parent of orphans, judge for widows is God in God’s holy place.

אבי יתומים ודין אלמנות

א�הים במעון קדשו

Avi yetomim vedayan almanot Elohim bim’on kodsho.

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We add more scripture verses: I Kings 8:57 May our ruling God be with us as God was with our ancestors; may God not leave us nor abandon us.

יהי יהוה א�הינו עמנו כאשר היה עם־אבתינו

אל־יעזבנו ואל־יטשנו

Yehi Adonai Eloheinu imanu ka’asher hayah im Avoteinu; al ya’azveinu ve’al yitsheinu.

Deut 4:4 And you who hold fast to God, your Ruler, all of you are alive today.



Ve’atem had’vekim bAdonai Eloheichem, chayim kulchem hayom.

Isaiah 51:3 God will comfort Zion, will comfort all her open spaces and turn the desert into an Eden and its wasteland into God’s garden. Joy and gladness will be found there, thanksgiving and the sound of music.

כי־נחם יהוה ציון נחם כל־חרבתיה

וישם מדברה כעדן וערבתה כגן־יהוה

ששון ושמחה ימצא בה תודה וקול זמרה

Ki nicham Adonai Tziyon, nicham kol chorvoteha, veyasem midbarah keEden ve’arvatah kegan Adonai, sason vesimchah yimatzeh vah, todah vekol zimrah.



רה ויאדיריגדיל תו


and we conclude with psalm 128, which honors physical labor.

____________________________________________ Psalm 128 ____________________________________________ 1 A song of going up: Happy is anyone who respects God, who walks in God’s ways.

שיר המעלות אשרי כל־ירא יהוה

ההל� בדרכיו

Shir hama’a lot: Ashrei kol yereh Adonai, haholech bidrachav.

2 When you eat what you have worked for,1 you are happy and contented.

יגיע כפי� כי תאכל אשרי� וטוב ל�

Yegi’ah kapecha ki tochel, ashrecha vetov lach.

3 Your wife is like a fruitful vine inside your house; your children are like olive plants around your table.

אשת� כגפן פריה ירכתי בית� ב

בני� כשתלי זיתים סביב לשלחנ�

Eshtecha kegefen poriyah beyark’tei veitecha; banecha kishtilei zeitim saviv leshulchanecha.

4 Look, this is how one is blessed, a man who respects God.

הנה כי־כן יבר� ר ירא יהוהגב

Hineh chi chen yevorach gaver yereh Adonai.

1 “The labor of your hands/palms”; this psalm honors physical labor.

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5 May God bless you from Zion, so you can see good for Jerusalem every day of your life

יברכ� יהוה מציון וראה בטוב ירושלם

כל ימי חיי�

Yevarech’cha Adonai miTziyon, ure’eh betuv Yerushala’im kol yemei chayecha.

6 and see children of your children, peace for the whole Jewish community.

וראה־בנים לבני� שלום על־ישראל

Ure’eh banim levanecha, shalom al Yisra’el.

_______________________ Farewell to Shabbat ▪ דלההב ▪ Havdalah ______________________ You need a multi-wick candle, spices, and wine (or grape juice).

Hold the wine or grape juice for the first blessing. We bless you, Sovereign God, who rules Eternal space and time, Creator of the grapevine’s fruit, From which we make this wine.




Say this blessing before smelling the spices. We bless you, Sovereign God, Who rules eternal time and space; With spices of all different kinds You’ve made the world a fragrant place.


בשמים מיני בורא

Baruch ata Adonai Eloheinu melech ha’olam, Boreh minei vesamim.

Say this blessing before lighting the multi-wick candle. We bless you, Sovereign God, Who rules the universe entire; You are creator of this flickering light, The light of fire.


האש מאורי בורא

Baruch ata Adonai Eloheinu melech ha’olam, borei me’orei ha’esh.

Say this blessing before drinking the wine (or grape juice). We bless you, Sovereign God, Ruler of the universe, who distinguishes holy from secular, darkness from light, Israel from other peoples, the seventh day from the six days of creative activity.

יי אתה ברו� העולם מל� א�הינו לחול קדש בין המבדיל

לחש� אור בין לעמים ישראל בין השביעי יום בין

המעשה ימי לששת

Baruch ata Adonai Eloheinu melech ha’olam, hamavdil bein kodesh lechol, bein or lechoshech, bein Yisra’el la’amim, bein yom hashvi’i lesheshet yemei hama’aseh.

Blessed are you, Ruler, who distinguishes holy from secular.

יי אתה ברו� לחול קדש בין המבדיל

Baruch ata Adonai, hamavdil bein kodesh lechol.

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When a festival holy day follows Shabbat, say this instead of the previous blessing. We bless you, Sovereign God, Ruler of the universe, who distinguishes holy from secular, darkness from light, Israel from other peoples, the seventh day from the six days of creative activity.

יי אתה ברו� העולם מל� א�הינו לחול קדש בין המבדיל

לחש� אור בין לעמים ישראל בין השביעי יום בין

המעשה ימי לששת

Baruch ata Adonai Eloheinu melech ha’olam, hamavdil bein kodesh lechol, bein or lechoshech, bein Yisra’el la’amim, bein yom hashvi’i lesheshet yemei hama’aseh.

You distinguished Shabbat’s holiness שבת קדשת בין Bein kedushat Shabbat from the holiness of the festival, and you made Shabbat more holy than the six days of creative activity.

הבדלת טוב יום לקדשת השביעי יום-ואת

המעשה-ימי מששת קדשת

likdushat yom tov hivdalta ve’et yom hashvi’i misheshet yemei hama’aseh kidashta.

You distinguished and hallowed your people Israel through your holiness. Blessed are you, God, who distinguishes types of holiness.1

וקדשת הבדלת בקדשת� ישראל עמ�-את

יי אתה ברו� לקדש קדש בין המבדיל

Hivdalta vekidashta et amcha Yisra’el bikdushatecha. Baruch ata Adonai hamavdil bein kodesh lekodesh.

Someone drinks the wine or grape juice.

________________________________ Songs for Havdalah _______________________________ Eliyahu Hanavi

Elijah the prophet In Toshav he was a lad; Then Elijah, then Elijah, Then Elijah lived in Gil’ad. Let him hasten, in our need (2) With the anointed, David’s seed.(2)

הנביא אליהו התשבי אליהו אליהו אליהו הגלעדי אליהו

בימינו במהרה אלינו יבוא דוד-בן משיח עם

Eliyahu hanavi Eliyahu haTishbi Eliyahu, Eliyahu, Eliyahu haGil’adi Bimhera veyamenu yavo eleinu Im mashi’ach ben David. (2)

Shavu’a Tov Have a good week. טוב שבוע Shavu’a tov!

1 “Who makes a distinction between one type of holiness and another type of holiness”

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_____________________________________ Our Duty ▪ עלינו ▪ Aleinu1 _____________________________________ The Sovereign of all to praise we’re bound, The Creative Force with greatness to crown, Who made us like no other race On earth, nor set us in their place.











Is 45:20 “and pray to a god that can’t help.” ומתפללים אל־אל לא יושיע “umitpalelim el el lo yoshia.”

We bend the knee and bow the head gratefully, Before the Ruler whom rulers dread, The holy, blessed One–




1 For our note on Aleinu, please see page 414. 2 “We are bound to give praise / to the ruler of everything, /to acknowledge the greatness /of the one who formed creation, who did not make us like other nations nor position us like the rest of the world’s families, / who did not make our portion like theirs / nor our destiny like that of those multitudes.” If you dislike the idea that Jews are a “chosen” people, you might consider that in ancient days our mission was to bring Torah values to those who lacked them; now, perhaps, that mission is largely fulfilled. Or, you might say �וש for ש�א—the two words sound identical—implying that God chose us, for God’s own purposes, to be like the other nations, by showing them how to live a Torah-observant life.

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ים א�ה כי יהוה הוא העל ב שמים ממ





עז� בתפארת מהרה תלראו הארץ מן גלולים להעביר









לשון-כל עתשב



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א�הינו יי לפני� לוויפ יכרעו













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____________________________________ Psalm 27 ____________________________________ From the beginning of Elul through Hoshanah Rabbah, add Psalm 27.

1 A psalm of David: God lights my way and saves me from alarm. God is my life-force. Who can do me harm?

לדוד רי וישעי ממי איראויהוה א

ז־חיי ממי אפחדויהוה מע

LeDavid Adonai ori veyish’i, mimi irah? Adonai ma’oz chayai, mimi efchad?

2 When evil people came my flesh to eat, My irksome foes slipped, fell down at my feet.1

בקרב עלי מרעים לאכל את־בשרי

צרי ואיבי לי המה כשלו ונפלו

Bikrov alai mere’im le’echol et besari tzarai ve’oy’vai li hemah kashlu venafalu.

3 Let armies camp! my heart will not take fright. Let war come; still I know that this is right.

אם־תחנה עלי מחנה לא־יירא לבי

אם־תקום עלי מלחמה בזאת אני ב�טח

Im tachaneh alai machaneh lo yirah libi; im takum alai milchamah bezot ani vote’ach.

4 One thing I asked of God, for this I pray: To sit in God’s own house living each day, To view God’s grace, and in God’s Temple stay.2

יהוהאחת שאלתי מאת־ תה אבקש וא

יהוהשבתי בבית־ כל־ימי חיי

יהוהת בנעם־ולחז וולבקר בהיכל

Achat sha’alti me’et Adonai, otah avakesh: shivti beveit Adonai kol yemei chayai, lachazot beno’am Adonai ulevaker beheichalo.

5 For God will keep me safe in evil days, Perch me in secret tent on mountain raised.

כי יצפנני בסכה בי�ם רעה ויסתרני בסתר אהל

בצור יר�ממני

Ki yitzpeneni besuko beyom ra’ah, yastireni beseter oholo betzur yeromemeni.

1 “A Psalm of David: God is my light and my salvation; whom shall I fear? God is the power of my life; of whom shall I be afraid? When evil people came at me, to devour my flesh—my troubles, my enemies—they stumbled and fell!” 2 “If an army camps against me, my heart will not fear. If war rises against me, this is what I’ll rely on. One thing I asked from God, this is my request: to sit in the house of the Lord all the days of my life, to view the sweetness of God and to be a visitor in God’s Temple.”

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6 And now I’m high above my enemies round; I’ll offer in God’s tent my joyful sound.1 With song to God my music will resound.2

ועתה ירום ראשי תי ועל איבי סביב וואזבחה באהל זבחי תרועה

הוהאשירה ואזמרה לי

Ve’atah yarum roshi al oy’vai sevivotai ve’ezbechah ve’oholo zivchei teru’ah; ashirah va’azamrah lAdonai.

7 God, hear my cry, and answer in your grace.

לי אקרא ויהוה קשמע־ וחנני וענני

Shema Adonai, koli ekrah; vechoneni va’aneni.

8 My heart implored you, God, “O seek my face” As I seek yours.

ל� אמר לבי בקשו פני אבקש יהוהאת־פני�

Lecha amar libi, “Bakshu fanai.” Et panecha Adonai avakesh.

9 Don’t turn away from me, Don’t send away your servant angrily.3 You helped me; don’t spurn or abandon me.4 O God, you save me, time and time again.

אל־תסתר פני� ממני אל־תט־באף עבד�

עזרתי היית אל־תטשני ואל־תעזבני

א�הי ישעי

Al tas’ter panecha mimeni, al tat be’af avdecha. Ezrati hayita: al titsheni, ve’al ta’azveni. Elohei yish’i—

10 My parents left me, God will take me in.5

כי־אבי ואמי עזבוני יאספני הוהוי

Ki avi ve’imi azavuni, vAdonai ya’asfeni.

11 Show me your way, God, set me on level ground To stand against those who can boss me around!6

דרכ� יהוהרני וה ונחני בארח מיש�ר

רריושלמען

Horeni Adonai darkecha, unecheni be’orach mishor lema’an shorerai.

1 “Zivchei teru’ah,” sacrifices of shouting, could imply lots of animals bellowing at their slaughter. On the other hand, it may imply that a voice raised in song and praise is itself an acceptable offering, perhaps even an alter-native to the blood and guts of the sacrificial system. 2 “For God will hide me in God’s shelter on a bad day, conceal me in the secrecy of God’s tent, lift me up on a rock! And now my head is raised above my enemies all around, and I’ll offer in God’s tent sacrifices of joyous shouting, I’ll sing and make music to God.” 3 “Listen, God; I’ll call with my voice: take pity on me and answer me. My heart said to you, ‘Seek my face.’ Lord, I shall seek your face! Don’t hide your face from me; Don’t turn your servant away in anger.” 4 “You have been my help: Don’t throw me off, don’t abandon me.” 5 “O Lord, you are my savior. For my father and mother abandoned me, and God will take me in.” 6 “God, show me your path and lead me on a level road (no ups and downs!) because of those people who can ruin my day!”

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12 Don’t turn me over to my enemies, False witnesses, who breathe brutality.1

אל־תתנני בנפש צרי כי קמו־בי

עדי־שקר ויפח חמס

Al titneni benefesh tzarai, ki kamu vi edei sheker vife’ach chamas.

13 What had I been, had I not known I’d spy God’s goodness here on earth before I die?

ת ולראלולא האמנתי בארץ חיים יהוהבטוב־

Lulei he’emanti lir’ot betuv Adonai be’eretz chayim.

14 Wait for God, wait and trust. Though God come late, Be strong, take heart. And wait for God, just wait.2

יהוהקוה אל־◊ חזק ויאמץ לב�

יהוהוקוה אל־

◊ Kaveh el Adonai: chazak veya’ametz libecha: vekaveh el Adonai.






וביומיכון בחייכון ישראל בית דכל בחייו









1 “Don’t turn me over to the will of my foes, for there have risen against me witnesses who lie, breathing vio-lence.” “Shorerai” means those who have power over me; they can ruin my day and put ups and downs in my daily path. 2 “If I had not trusted that I would see the goodness of the Lord in the land of the living what would have be-come of me! Wait for the Lord: keep your heart strong and resolute, and wait for the Lord.”

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above all blessing and song, praise and repentance that are spoken in this world. Now you say, “Amen.”

כל מן לעלא ושירתא ברכתא

ונחמתא חתאתשב בעלמא דאמירן אמן אמן ואמרו

Le’elah min kol bir’chatah veshiratah tushbechatah venechematah, da’amiran be’almah. Ve’imru, “Amen.” Amen





Take three steps back, bow left on “oseh shalom,” right on “hu ya’aseh” and forward on “aleinu.”

Making peace in heaven above, may God bring peace to us and to all Israel, and to all who live on earth. Now you say, “Amen.”1






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______________ Blessing For the New Moon ▪ קידוש לבנה ▪ Kidush Levanah _____________ Each month, we thank God for the renewal of the moon, in the words of Rabbi Yehudah (B.T. Sanhedrin 42a). We bless the moon if it’s clearly visible, from the third day to the middle of the month. Most communities say

this blessing together after the first possible Shabbat of the month, but one can say the blessing alone if necessary. During Tishri, we wait until after Yom Kippur; it’s a great way to begin the Post-Yom-Kippur Dance.

Most siddurim have additional material, but this blessing is the core of the ceremony. We bless you, God, our God, eternal ruler;

יי האת ברו� העולם מל� א�הינו

Baruch ata Adonai Eloheinu melech ha’olam

who by speaking created the skies and by exhaling, all their hosts. God gave them regulation and timing so they would not change their mission, with joy and gladness to perform their owner’s will, the truth-maker whose work is true. God told the moon to renew itself,

אשר במאמרו ברא שחקים וח פיו כל צבאם ובר

חוק וזמן נתן להם ש�א ישנו את תפקידם

ששים ושמחים לעשות רצון קונם

ל אמת שפעלתו אמת פוע וללבנה אמר שתתחדש

asher bema’amaro barah shechakim uveru’ach piv kol tzeva’am. Chok uzeman natan lahem shelo yeshanu et tafkidam, sasim usemechim la’asot retzon konam, po’el emet, shepe’ulato emet, velalevanah amar shetit’chadesh

a crown of glory for humans, carried in the womb, who are destined to renew themselves, like the moon, to bring honor to their creator, for the glory of God’s majesty. We bless you, God, who renews the months.

עטרת תפארת לעמוסי בטן שהן עתידין

להתחדש כמותה ולפאר ליוצרם

כבוד מלכותו על שם ייברו� אתה

אמן מחדש חדשים

ateret tiferet la’amusei vaten, shehem atidim lehit’chadesh kemotah ulefa’er leyotzram al shem kevod malchuto. Baruch atah Adonai, mechadesh chodashim. Amen

Most siddurim have several verses to repeat three times. We include this one. (The word “dance/רוקד/roked” is often translated “leap,” and many people jump up as they say this word.)

Some communities, inspired by this verse, continue the ceremony with solemn dancing. Just as I dance towards you but cannot get to you, so may all my foes fail to get to me to harm me.

כנגד�כשם שאני רוקד ב�לנגוע יכול יואינ

אויבי כל יוכלו �א כ� לרעה בילנגוע

Keshem she’ani roked kenegdech ve’eini yachol lingo’ah bach, kach lo yuchlu kol oy’vai lingo’ah bi lera’ah.

Say “Peace be with you / ”.Shalom Aleichem” to three people; respond “Aleichem Shalom / שלום עליכם When you have a minyan, say Aleinu and Mourners’ Kaddish, from page 357.

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הוספותAdditional Material

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Additional Material 368 הוספות


Hallel1 Prayer leader; congregation responds “Amen” and repeats:

We bless you, ruling God— Eternal is your might; You made us holy with your rules This Hallel to recite.

u יי תה ברו� א מל� העולם א�הינו

אשר קדשנו במצותיו אמן ההלל -וצונו לקרא את

u Baruch atah Adonai Eloheinu melech ha’olam, asher kidshanu bemitzvotav vetzivanu likro et haHallel. Amen

____________________________________ Psalm 113 ___________________________________ 1 Halleluyah, God’s servants, give praise! Praise God’s reputation!

הללויה יהוההללו עבדי

יהוההללו את־שם

Halleluyah Hallelu avdei Adonai hallelu et shem Adonai,

2 Now and forevermore God’s name be blessed.

מבר� יהוהיהי שם מעתה ועד־עולם

yehi shem Adonai mevorach me’ata ve’ad olam;

3 From where the sun begins its course, Until at last it comes to rest, God’s name be praised.

ממזרח־שמש עד־מבואו יהוהמהלל שם

mimizrach shemesh ad mevo’o mehulal shem Adonai.

4 Above all peoples God is high, God’s glory soars above the sky.

יהוהרם על־כל־גוים על השמים כבודו

Ram al kol goyim Adonai, al hashamayim kevodo;

5 Who is like our sovereign God, whose throne is high above the sky,

ה א�הינויהומי כ המגביהי לשבת

mi kAdonai Eloheinu, hamagbihi lashavet,

6 who deigns to peer on us down here?2

המשפילי לראות בשמים ובארץ

hamashpili lir’ot bashamayim uva’aretz.

7 God lifts the pauper from the dust, from ashes brings the mourner,

מקימי מעפר דל מאשפת ירים אביון

Mekimi me’afar dal, me’ashpot yarim evyon

1 We add Hallel, psalms 113-118, on Rosh Chodesh, festivals and Chanukah; some add Hallel on Israel’s Inde-pendence Day and Yom Yerushalayim. Hallel was part of the Temple ritual; for example, the Levites would recite Hallel as the Jews slaughtered their lambs for the Passover sacrifice (Mishnah Pesachim 5:7). 2 Literally, “Who becomes lower in order to look on heaven and earth”—God is so very high that even the heights of barely deserve God’s lofty attention.

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369 Hallel


8 to seat him with the upper crust, in the big givers’ corner.1

להושיבי עם־נדיבים עם נדיבי עמו

lehoshivi im nedivim, im nedivei amo.

9 God makes the childless woman a joyful mother of children;2 Halleluyah!

מושיבי עקרת הבית ◊ הללויה אם־הבנים שמחה

◊ Moshivi akeret habayit em habanim semecha: Halleluyah!

____________________________________ Psalm 1143 ___________________________________ 1 When Jacob’s house left Egypt land (They had been there too long!) They left behind a place where people Spoke in foreign tongue.4

בצאת ישראל ממצרים בית יעקב מעם �עז

Betzeit Yisra’el miMitzrayim, beit Ya’akov me’am lo’ez,

2 Judah was God’s holy place— A place God found among ‘em. Israel was in God’s own grasp, And to their home God brung’ em.

היתה יהודה לקדשו יוישראל ממשלות

hayta Yehudah lekodshoh, Yisrael mamshelotav;

3 The sea saw it and tried to split, Upstream the Jordan ran.

הים ראה וינס לאחור הירדן יסב

hayam ra’ah vayanos, haYarden yisov le’achor;

4 Like lusty rams the mountains pranced, Hills skipped around like lambs.5

כאילים רקדוההרים גבעות כבני־צאן

heharim rakdu che’eilim geva’ot kivnei tzon.

5 What’s got you on the run, What is your problem, ocean? What’s got you cringing, Jordan, That backward is your motion?

מה־ל� הים כי תנוס הירדן

תסב לאחור

Mah lecha hayam ki tanoos, haYarden tisov le’achor?

1 It would be more literal to translate verses 7 and 8, “The pauper in the dust, God stands him upright. The mourner in ashes, God lifts him up, to seat him with the big givers in the community.” A דיבנ is a magnanimous person as well as brand of cheap Israeli cigarettes. 2 A pre-feminist way of saying that God grants our dearest wishes. 3 You can sing the English to the same tune as the Hebrew, but the English verses also work with “Let My Peo-ple Go” (if you add your own chorus, though). For the rest of Psalm 114, you can sing the English to the same tune as the Hebrew. 4 “When Israel came out of Egypt, when Jacob’s descendants left a people with a foreign language” 5 Literally, “When Israel went out of Egypt, the house of Jacob out of a people who spoke a strange language, Judah became God’s holy thing, Israel God’s possession. The sea saw it and fled; the Jordan ran backwards. The mountains danced like rams, the hills like lambs.”

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6 What’s put you all a-jitter— You mountains jump like rams! What’s put you all a-skitter, Hills gambolling like lambs?1

ההרים תרקדו כאילים

גבעות כבני־צאן

Heharim tirkedu che’eilim geva’ot kivnei tzon?

7 At the presence of the Boss2 The fearful earth will shiver At the presence of the Boss, God of Jacob, it will quiver.

מלפני אדון ◊ חולי ארץ

מלפני אלוה יעקב

◊ Milifnei Adon chuli aretz, milifnei Elo’ah Ya’akov—

8 God made a pool of water From rock that flanked a mountain; That brittle flinty stone Became a running fountain.3

ההפכי הצור אגם־מים חלמיש

למעינו־מים

Ha’hofchi hatzur agam mayim, Chalamish lemay’no mayim.

_________________________________ Psalm 115: 1-11 _________________________________ Omit on Rosh Chodesh and the last six days of Pesach.

1 Not for us, God, not for us, but for the sake of your name give glory, for the sake of your kindness and truth.

לא לנו יהוה לא לנו כי־לשמ� תן כבוד

על־חסד� על־אמת�

Lo lanu, Adonai, lo lanu ki leshimcha ten kavod al chasd’cha al amitecha

2 Why should the other nations say of us, “Where is their God?”

למה יאמרו הגוים איה־נא א�היהם

lama yomru hagoyim, “Ayeh na eloheihem?”

3 When our God is in heaven doing whatever God wishes?

וא�הינו בשמים כל אשר־חפץ עשה

vEloheinu vashamayim, kol asher chafetz asah.

4 Their idols are silver and gold, work of human hands.4

סף וזהב עצביהם כ מעשה ידי אדם

Atzabayhem kesef vezahav, Ma’aseh yedei adam.

1 “What’s wrong, sea, that you run away? / Jordan, that you turn back? / Mountains, that you dance like rams? / Hills, like lambs?” 2 “Adon” in Hebrew is for someone in charge; in our society, that’s the Boss. 3 “Before God, dance, O earth, / Before the God of Jacob, / Who turned the rock into a pool of water, / The flinty rock into a fountain.” 4 This psalm brings to mind the Midrashic story of young Abram, later Abraham. His father (the story goes) made a living selling idols. One day, Abram smashed most of the idols in the shop, leaving one statue to hold the hammer. Dad was angry; Abram blamed the idol. “That’s ridiculous,” said Dad, “they’re just stone.” “In that case,” says Abram, “how can you sell them and let people pray to them?”

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5 They have a mouth but cannot speak; eyes, but they cannot see.

פה־להם ולא ידברו עינים להם ולא יראו

Peh lahem velo yedaberu, einayim lahem velo yir’u.

6 They have ears, but they can’t hear; a nose, but they can’t smell—

אזנים להם ולא ישמעו אף להם ולא יריחון

Oznayim lahem velo yishma’u, af lahem velo yerichun.

7 hands, but they can’t feel; feet, but they can’t walk; they can’t make a sound with their throat.

ידיהם ולא ימישון רגליהם ולא יהלכו

לא־יהגו בגרונם

Yedeihem velo yemishun, ragleihem velo yehalechu, lo yeh’gu bigronam.

8 Their makers are like the idols they make, and so are all who rely on them.

כמוהם יהיו עשיהם כל אשר־בטח בהם

Kemohem yih’yu oseihem, kol asher bote’ach bahem.

9 But Israel relies on God. God is their help and their shield.

ישראל בטח ביהוה ◊ עזרם ומגנם הוא

◊ Yisra’el b’tach bAdonai, ezram umaginam hu.

10 Aaron’s house trusts in God; God is their help and their shield.

בית אהרן בטחו ביהוה עזרם ומגנם הוא

Beit Aharon bit’chu bAdonai, ezram umaginam hu.

11 Those who fear God trust in God; God is their help and their shield.

יראי יהוה בטחו ביהוה עזרם ומגנם הוא

Yir’ei Adonai bit’chu vAdonai, ezram umaginam hu.

_________________________________ Psalm 115: 12-181 ________________________________ 12 God has remembered us and will bless— will bless the house of Israel, will bless the house of Aaron,

הוה זכרנו יבר� י יבר� את־בית ישראל

יבר� את־בית אהרן

Adonai zecharanu; yevarech— yevarech et beit Yisra’el, yevarech et beit Aharon,

13 God will bless those who fear God, both small and great.

יבר� יראי יהוה הקטנים עם־הגדלים

yevarech yir’ei Adonai, haktanim im hagdolim.

14 God will give you more, you and your children.

הוה עליכם יסף י עליכם ועל־בניכם

Yosef Adonai aleichem, aleichem ve’al beneichem.

15 You’ll be blessed by God, the maker of heaven and earth.

ברוכים אתם ליהוה עשה שמים וארץ

Beruchim atem lAdonai, oseh shamayim va’aretz.

16 Heaven is for God, who gave the earth to people.1

יהוההשמים שמים ל ◊ והארץ נתן לבני־אדם

◊ Hashamayim shamayim lAdonai, veha’aretz natan livnei adam.

1 How is this related to the beginning of Psalm 115? The first part speaks of our trust in God; this part speaks of God fulfilling that trust. The first part contrasts inanimate idols with the living God; this part contrasts the dead, who cannot praise God, with us, who live and praise God.

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17 Dead people don’t hail God, nor do those who have gone down to silence.

המתים יהללויהלא ולא כל־ירדי דומה

Lo hametim yehal’lu Yah, velo kol yordei dumah.

18 But we will bless God from now on and forever. Halleluyah!

ואנחנו נבר� יה מעתה ועד־עולם

הללויה

Va’anachnu nevarech Yah me’atah ve’ad olam Halleluyah.

_________________________________ Psalm 116: 1-11 _________________________________ Omit on Rosh Chodesh and the last six days of Pesach.

1 I love it when God hears my voice, my prayers.

יהוהאהבתי כי־ישמע את־קולי תחנוני

Ahavti ki yishma Adonai et koli tachanunai,

2 For God bent an ear to me, so I’ll call on God all my days.

כי־הטה אזנו לי ובימי אקרא

ki hita ozno li uv’yamai ekra.

3 The bonds of death had tied me, the narrow grave had found me; I had come to grief and trouble.

אפפוני חבלי־מות ומצרי שאול מצאוני

צרה ויגון אמצא

Afafuni chevlei mavet, um’tzarei She’ol m’tza’uni. tzara veyagon emtza.

4 So I called in the name of God, “God, please! Save my soul!”

ה אקרא ובשם־יהו ה מלטה נפשי אנה יהו

Uv’shem Adonai ekra, “Ana Adonai, malta nafshi!”

5 God is gentle and righteous, and our God acts kindly.

ה וצדיק חנון יהו וא�הינו מרחם

Chanun Adonai vetzadik, vEloheinu merachem;

6 God guards the simple; I was down, but God saved me.

שמר פתאים יהוה דלותי ולי יהושיע

shomer peta’im Adonai, daloti veli yehoshi’a.

7 O my soul, return and rest, because God has been kind to you

שובי נפשי למנוחיכי ה גמל עליכי כי־יהו

Shuvi nafshi limnuchaychi ki Adonai gamal alaychi,

8 and has saved my soul from death, my eyes from weeping, and my legs from failing.

י ממות כי חלצת נפש את־עיני מן־דמעה

את־רגלי מדחי

ki chilatzta nafshi mimavet, et eini min dim’a, et ragli midechi.

9 I’ll walk before God in the lands of the living.

ה אתהל� לפני יהו בארצות החיים

Et’halech lifnei Adonai be’artzot hachayim.

1 “The heavens are the heavens of God, and God gave the earth to the children of Adam.”

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10 I kept my faith even when I said, “I’m really suffering.”

האמנתי כי אדבר ◊ אני עניתי מאד

◊ He’emanti ki adaber, “Ani aniti me’od.”

11 I said in my haste, “All people are liars.”1

אני אמרתי בחפזי ל־האדם כזב כ

Ani amarti vechofzi, “Kol ha’adam kozev.”

_________________________________ Psalm 116: 12-192 ________________________________ 12 What can I do for God, in return for all that God has done for me?

מה־אשיב ליהוה כל־תגמולוהי עלי

Mah ashiv lAdonai kol tagmulohi alay?

13 I’ll raise the cup of salvation, and I’ll call on the name of God.

כוס־ישועות אשא ובשם יהוה אקרא

Kos yeshu’ot esah uv’shem Adonai ekra.

14 I’ll pay off my pledges to God in front of all God’s people.

נדרי ליהוה אשלם נגדה־נא לכל־עמו

Nedarai lAdonai ashalem negda na lechol amo.

15 God sets a high price on the death of those God loves.

יקר בעיני יהוה המותה לחסידיו

Yakar be’einei Adonai hamavtah lachasidav.

16 God, I am your servant, your servant, the child of your handmaid— so you have unshackled me.

אנה יהוה כי־אני עבד� אני־עבד� בן־אמת�

פתחת למוסרי

Ana Adonai ki ani avdecha, ani avd’cha, ben amatecha— pitachta lemoseray.

17 I’ll bring you thank-offerings and I’ll call on the name of God.

ל�־אזבח זבח תודה ובשם יהוה אקרא

Lecha ezbach zevach todah uv’shem Adonai ekra.

18 I’ll pay off my pledges to God in front of all God’s people,

נדרי ליהוה אשלם נגדה־נא לכל־עמו

Nedarai lAdonai ashalem negda na lechol amo.

19 in the courts of God’s Temple, in your center, O Jerusalem. Halleluyah!

בחצרות בית יהוה ◊ בתוככי םירושל הללויה

◊ Bechatzrot beit Adonai, betochechi Yerushalayim, Halleluyah!

1 The sense could be: “Even when I was suffering, and God seemed to have abandoned me, I trusted God. But as for people, I could see pretty quickly that they’re not reliable.” 2 How does this follow from the first part of the psalm? The psalmist resolves to be as reliable toward God as God has been toward him or her.

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____________________________________ Psalm 117 ___________________________________ 1 Hail God, all you nations; praise God, all you peoples.

הללו את־יהוה כל־גוים ◊ שבחוהו כל־האמים

◊ Halelu et Adonai kol goyim, shab’chuhu kol ha’umim;

2 For God’s kindness has overwhelmed us, and God’s truth, forever. Halleluyah.

כי גבר עלינו חסדו ואמת־יהוה לעולם הללויה

ki gavar aleinu chasdo, ve’emet Adonai le’olam. Halleluyah!

__________________________________ Psalm 118: 1-4 __________________________________ The prayer leader recites the verses in black, and the congregation responds with the grey verses

1 God is good, so we give thanks; God’s kindness is unlimited.

הודו ליהוה כי־טוב כי לעולם חסדו

Hodu lAdonai ki tov; “Ki le’olam chasdo.”

God is good, so we give thanks; God’s kindness is unlimited.



2 Let this be sung by Israel’s ranks; God’s kindness is unlimited.

יאמר־נא ישראל ולם חסדוכי לע

Yomar nah Yisra’el, “Ki le’olam chasdo.”




3 Let Aaron’s children join the chorus: God’s kindness is unlimited.

יאמרו־נא בית־אהרן כי לעולם חסדו

Yom’ru nah veit Aharon: “Ki le’olam chasdo.”




4 Revere and praise what God does for us, God’s kindness is unlimited.

יאמרו־נא יראי יהוה כי לעולם חסדו

Yom’ru nah yir’ei Adonai “Ki le’olam chasdo.”




_________________________________ Psalm 118: 5-20 _________________________________ 5 Bound in chains, I called on God; God answered me with liberty.

מן־המצר קראתי יה ענני במרחב יה

Min hametzar karati Yah anani vamer’chav Yah

6 God is on my side, so I won’t worry; what can a person do to me?

יהוה לי לא אירא מה־יעשה לי אדם

Adonai li lo ira; mah ya’aseh li adam?

7 God is on my side, with my friends, so I can face my enemies.

יהוה לי בעזרי נאיואני אראה בש

Adonai li be’ozrai, va’ani er’eh v’son’ai.

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8 It’s better to trust God than rely on people.

טוב לחסות ביהוה מבטח באדם

Tov lachasot bAdonai mibto’ach ba’adam.

9 It’s better to trust God than rely on princes.

טוב לחסות ביהוה מבטח בנדיבים

Tov lachasot bAdonai mibto’ach bindivim.

10 All the nations surrounded me; in the name of God I cut them down.

כל־גוים סבבוני בשם יהוה כי אמילם

Kol goyim s’vavuni; beshem Adonai ki amilam.

11 They were all around me, hordes of them; in the name of God I cut them down.

סבוני גם־סבבוני בשם יהוה כי אמילם

Sabuni gam s’vavuni; beshem Adonai ki amilam.

12 They swarmed like bees; they are quenched like a fire of thorns; in the name of God I cut them down.

סבוני כדבורים דעכו כאש קוצים

כי אמילם יהוהבשם

Sabuni chidvorim; do’achu ke’esh kotzim; beshem Adonai ki amilam.

13 You pushed and pushed me to make me fall, but God helped me.

דחה דחיתני לנפל עזרני יהוהו

Dacho d’chitani linpol, vAdonai azarani.

14 God is my strength and my song, and this has been my salvation.

עזי וזמרת יה ויהי־לי לישועה

Ozi vezimrat Yah, vay’hi li lishu’ah.

15 There’s a cry of joy and salvation in the tents of the righteous: “God’s right hand is valiant

קול רנה וישועה באהלי צדיקים

עשה חיל יהוהימין

Kol rina viyshu’ah be’oholei tzadikim: “Yemin Adonai osah chayil,

16 God’s right hand is lifted up, God’s right hand is valiant.”

רוממה יהוהימין עשה חיל יהוהימין

yemin Adonai romemah, yemin Adonai osah chayil.”

17 I’m not going to die, but live and tell what God has done.

לא אמות כי־אחיה ואספר מעשי יה

Lo amut ki echyeh va’asaper ma’asei Yah;

18 God punished me severely, but didn’t give me over to death.

יסר יסרני יה ולמות לא נתנני

Yasor yisrani Yah velamavet lo netanani.

19 Open the gates of righteousness; I will enter and thank God.

פתחו־לי שערי־צדק אבא־בם אודה יה

Pit’chu li sha’arey tzedek, avo vam odeh Yah.

20 This is the gate to God; the righteous will enter it.

יהוהער ל זה־הש צדיקים יבאו בו

Zeh hasha’ar lAdonai tzadikim yavo’u vo.

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_________________________________ Psalm 118: 21-24 _________________________________ 21 I thank you for answering me and being my salvation.

אוד� כי עניתני ◊ ותהי־לי לישועה

◊ Od’cha ki anitani vat’hi li li’shu’ah.

I thank you for answering me and being my salvation.

אוד� כי עניתני ותהי־לי לישועה

Od’cha ki anitani vat’hi li li’shu’ah.

22 That block—it’s now the keystone— was rejected by the mason.

אבן מאסו הבונים היתה לראש פנה

Even ma’asu habonim haytah lerosh pinah.

That block—it’s now the keystone— was rejected by the mason.

אבן מאסו הבונים ההיתה לראש פנ

Even ma’asu habonim haytah lerosh pinah.

23 This success has come from God; to us, it seems miraculous.

מאת יהוה היתה זאת היא נפלאת בעינינו

Me’et Adonai haytah zot; hi niflat be’eineinu.

This success has come from God; to us, it seems miraculous.

מאת יהוה היתה זאת היא נפלאת בעינינו

Me’et Adonai haytah zot; hi niflat be’eineinu.

24 This is the day that God has made, a day of joy and happiness!

זה־היום עשה יהוה נגילה ונשמחה בו

Zeh hayom asah Adonai; nagilah venismechah vo.

This is the day that God has made, a day of joy and happiness!

זה־היום עשה יהוה נגילה ונשמחה בו

Zeh hayom asah Adonai; nagilah venismechah vo.

__________________________________ Psalm 118: 25 __________________________________ The prayer leader recites the verses in black, and the congregation responds with the grey verses.

25 Please, God, save us; Please, God, save us; Please, God, save us. Please, God, save us. Please, God, grant us success; Please, God, grant us success; Please, God, grant us success; Please, God, grant us success.

הושיעה נא יהוהאנא אנא יהוה הושיעה נא

הושיעה נא יהוהאנא אנא יהוה הושיעה נא

ה נאהצליח יהוהאנא אנא יהוה הצליחה נא

הצליחה נא יהוהאנא אנא יהוה הצליחה נא

Ana Adonai hoshiah na; Ana Adonai hoshiah na; Ana Adonai hoshiah na. Ana Adonai hoshiah na. Ana Adonai hatzlichah na; Ana Adonai hatzlichah na; Ana Adonai hatzlichah na. Ana Adonai hatzlichah na.

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377 Hallel


_________________________________ Psalm 118: 26-29 ________________________________ 26 Welcome,1 in God’s name; we bless you from God’s temple.

ברו� הבא בשם יהוה ברכנוכם מבית יהוה

Baruch haba beshem Adonay; berachnuchem mibeit Adonay.

Welcome, in God’s name; we bless you from God’s temple.

ברו� הבא בשם יהוה ברכנוכם מבית יהוה

Baruch haba beshem Adonay; berachnuchem mibeit Adonay.

27 God is the ruler who shines light upon us; bind the festive sacrifice with ropes2 to the horns of the altar.

אל יהוה ויאר לנו אסרו־חג בעבתים עד־קרנות המזבח

El Adonay vaya’er lanu; isru chag ba’avotim ad karnot hamizbe’ach.

God is the ruler who shines light upon us; bind the festive sacrifice with ropes to the horns of the altar.

אל יהוה ויאר לנו אסרו־חג בעבתים עד־קרנות המזבח

El Adonay vaya’er lanu; isru chag ba’avotim ad karnot hamizbe’ach.

28 You are my God and I will thank you, my ruler and I will exalt you.

אלי אתה ואודך א�הי ארוממך

Eli ata ve’odekah, Elohai arom’mekah.

You are my God and I will thank you, my ruler and I will exalt you.

אלי אתה ואודך א�הי ארוממך

Eli ata ve’odekah, Elohai arom’mekah.

29 Thank God, for God is good, for God’s kindness lasts forever.



Thank God, for God is good, for God’s kindness lasts forever.



”.means “welcome” today, but literally it means “Blessed is the one who comes ברו� הבא 12 It doesn’t sound like a festive occasion for the sacrifice, does it?

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__________________________________ Final Blessing __________________________________ To finish Hallel, we say this blessing silently; the leader concludes it aloud.

Let all your works praise you, ruling God, with your devoted ones, the righteous people who do your will; and let all your people, the house of Israel, joyfully thank and bless, praise and glorify, exalt and revere, sanctify and empower your name, O our ruler,

א�הינו יי יהללו� מעשי� וחסידי�-כל

צדיקים עושי רצונ� עמ� בית ישראל-וכל

ברנה יודו ויברכו ו ויפארווישבח

וירוממו ויעריצו ויקדישו וימליכו

שמ� מלכנו -את

Yehalelucha Adonai Eloheinu kol ma’asecha, vachasidecha, tzadikim, osei retzonecha, vechol amcha beit Yisra’el berinah yodu vivar’chu vishabchu vifa’aru viromemu veya’aritzu veyakdishu veyamlichu et shimcha malkenu,

for it is good to thank you and fitting to sing to your name, because forever and ever you are God.

כי ל� טוב להודות ◊ ולשמ� נאה לזמר

כי מעולם עד עולם אתה אל

◊ ki lecha tov lehodot, uleshimcha na’eh lezamer, ki me’olam ad olam atah El.

We bless you, God, sovereign hailed with praises.

יי ברו� אתה אמן מל� מהלל בתשבחות

Baruch atah Adonai, melech mehulal batishbachot. Amen

Continue with the Full Kaddish, page 213.

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379 Middle Blessing for Rosh Chodesh and Festivals


Middle Blessing for Rosh Chodesh and Festivals __________________________ Festival Amidah: Middle Blessing _________________________ On festival holy days (not intermediate days) that coincide with Shabbat, use this blessing in the morning and

afternoon amidah. When Friday is a festival day, use this blessing in the Friday afternoon service. You chose us from all the other peoples. העמים -אתה בחרתנו מכל Ata vechartanu mikol ha’amim. You gave us your love, took delight in us and raised us above all other peoples; you made us holy through your rules and brought us close, Ruler, to serve you, and you bestowed on us your great and holy reputation.

אהבת אותנו ורצית בנו הלשונות-ורוממתנו מכל

וקדשתנו במצותי� בתנו מלכנו לעבודת�וקר

ושמ� הגדול והקדוש עלינו קראת

Ahavta otanu, veratzita banu, veromamtanu mikol halshonot, vekidashtanu bemitzvotecha, vekeravtanu malkenu la’avodatecha, veshimcha hagadol vehakadosh aleinu karata.


ותתן לנו יי א�הינו באהבה שבתות למנוחה








השבעות הזהחג זמן מתן תורתנו








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Our God and God of our ancestors,


Eloheinu velohei avoteinu ,

may there rise, approach and reach you, be seen, favored, and heard, noticed and remembered— thoughts and memories of us,

ויגיע ויבא יעלה וישמע וירצה ויראה ויזכר ויפקד

ופקדוננו זכרוננו

ya’aleh veyavo veyagi’a veyera’eh veyeratzeh veyishama veyipaked veyizacher zichronenu ufikdonenu,

and of our ancestors, אבותינו וזכרון vezichron avoteinu , of the Messiah (your servant David’s descendant), of Jerusalem your holy city,

משיח וזכרון עבד� דוד בן

ירושלים וזכרון קדש� עיר

vezichron Mashiach ben David avdecha, vezichron Yerushalayim ir kodshecha,

and of all your people the descendants of Israel

עמ�-כל וזכרון לפני� ישראל בית

vezichron kol am’cha beit Yisra’el lefanecha

for deliverance, good, grace, kindness, mercy, life and peace,

לטובה לפליטה ולרחמים ולחסד לחן

ולשלום לחיים

lifleta letova lechen ul’chesed ul’rachamim lechayim ul’shalom,

For Pesach: on this festival of matza. הזה המצות חג ביום beyom chag hamatzot hazeh.

For Shavuot: on this festival of matza. הזה השבעות חג ביום beyom chag hashavu’ot hazeh.

For Sukkot: on this festival of huts. ביום חג הסכות הזה beyom chag hasukkot hazeh.

For Shemini Atzeret and Simchat Torah: on the eighth day, this festival of assembly.

ביום השמיני חג העצרת הזה

beyom hashmini chag ha’atzeret hazeh.

.to call ,קרא is a convocation, a calling together, an assembly, from the root מקרא 1

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Continue here on all festivals: Remember us, our sovereign God, on this day for good; Amen think of us for blessing; Amen and save us for life. Amen

א�הינו יי זכרנו אמן לטובה בו

אמן לברכה בו ופקדנו אמן לחיים בו והושיענו

Zochrenu Adonai Eloheinu bo letovah; Amen ufokdenu vo livracha; Amen vehoshi’enu vo lechayim. Amen

And as for salvation and mercy— take pity on us, be gracious to us, have mercy on us, and save us; for our eyes are on you, because you are God, a ruler both gracious and compassionate.

ורחמים ישועה ובדבר וחננו חוס

והושיענו עלינו ורחם עינינו אלי� כי מל� אל כי

אתה ורחום חנון

Uvidvar yeshuah verachamim chus vechonenu verachem aleinu vehoshi’enu, ki elecha eineinu, ki el melech chanun verachum ata.

Grant us, Ruling God, the blessing of your festivals for life and peace, for joy and happiness, as you wished and said you would bless us.

השיאנו יי א�הינוו ברכת מועדי�-את

לחיים ולשלום לשמחה ולששון כאשר רצית

ואמרת לברכנו

Vehasi’enu Adonai Eloheinu et birkat mo’adecha lechayim uleshalom, lesimcha ulesason, ka’asher ratzita ve’amarta levar’chenu.

Our Sovereign God, our parents’ God, Find favor in our Sabbath rest. Hallow us with your commands, And in us Torah-shares invest.









And lovingly entrust to us, With true delight, with joy and glee, Shabbat and times of festivity. Grant Israel joy now, who proclaim The sanctity of your great name.

והנחילנו יי א�הינו באהבה וברצון

בשמחה ובששון שבת ומועדי קדש� וישמחו ב� ישראל

מקדשי שמ�

Vehanchilenu Adonai Eloheinu be’ahavah uv’ratzon besimchah uvesason Shabbat umo’adei kodshecha, veyismechu vecha Yisra’el mekadshei shemecha.

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Blessed are you, Ruler, Blessed be God, blessed be God’s name! who sanctifies Shabbat, Israel and our festive times.1

ברו� אתה יי ברו� הוא וברו� שמו

שראל וי שבתה מקדש אמןוהזמנים

Baruch atah Adonai, Baruch hu uvaruch shemo mekadesh haShabbat veYisra’el vehazmanim. Amen

Continue with the fifth blessing below.

________________________________ 5. Temple Service ▪ עבודה ▪ Avodah ________________________________ Sovereign God, take delight in your people Israel and in their prayer; restore the Temple service to the sanctuary of your house; as for Israel’s fires2 and their prayer— accept them with love and delight; and may you always enjoy3 the worship of your people Israel.

א�הינו יי רצה תםובתפל ישראל בעמ� העבודה את והשב בית� לדביר ותפלתם ישראל ואשי




And may our eyes witness your return to Zion, in mercy. Blessed are you, Ruler; Blessed be God, blessed be God’s name! you return your presence to Zion.





On Friday afternoon, continue with the Thanksgiving blessing on page 30. On Friday evening, continue with the Thanksgiving blessing on page 75.

On Shabbat morning, continue with the sixth blessing in the Musaf amidah on page 255 and complete the

amidah. After the leader repeats the amidah, turn to page 368 for Hallel, then continue with the Torah service.

1 “God and god of our ancestors, enjoy our rest. Make us holy with your commandments, and grant our portion in your Torah. Satisfy us from your goodness, and make us rejoice in your salvation, and cleanse our hearts for your service in truth. And let us inherit, Sovereign God, with love and delight, with joy and glee, Shabbat and your holy assemblies. And let Israel rejoice in you, they who make your name holy. Blessed are you, who make Shabbat, Israel and the seasons holy.” 2 Include the shaded words if you favor the restoration of the sacrificial system. 3 “And may it be to your liking forever …”

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____________________ Rosh Chodesh Musaf Amidah: Middle Blessing ____________________ On Rosh Chodesh (and on festivals) the middle blessing of the Musaf amidah recalls the sacrifices of the day.

You formed your world in the beginning, יצרת עולמ� מקדםאתה Ata yatzarta olamcha mikedem; completed your work on day seven. כלית מלאכת� ביום השביעי kilita melachtecha bayom hashvi’i. You gave us your love, took delight in us and raised us above the other peoples; you made us holy through your rules and brought us close, Ruler, to serve you, and you bestowed on us your great and holy reputation.


וקדשתנו במצותי� מלכנו לעבודת�וקרבתנו



And you gave us, sovereign God, with love Sabbaths for rest and New Moons for repentance.

א�הינו יי ותתן לנו באהבה שבתות למנוחה וראשי חדשים לכפרה

Vatiten lanu Adonai Eloheinu be’ahavah shabbatot limnucha verashei chodashim lechapara.

And because we sinned at you, both we and our ancestors, our city was deserted, our Temple ruined, our treasure laid bare and pride cast aside from the Temple, the hub of our life.

ולפי שחטאנו לפני� אנחנו ואבתינו

חרבה עירנו ושמם בית מקדשינו

וגלה יקרנו ונטל כבוד מבית חיינו

Ulefi shechatanu lefanecha, anachnu va’avoteinu, charva irenu veshamem beit mikdasheinu vegalah yekarenu, venutal kavod mibeit chayeinu.

So we cannot perform our sacrificial duty in the dwelling you chose,

ואין אנחנו יכולים לעשות חובותינו

בבית בחירת�

Ve’ein anachnu yecholim la’asot chovoteinu beveit bechiratecha

the great and holy Temple that bears your reputation because of the enemy power1 sent against your sanctuary.

בבית הגדול והקדוש שנקרא שמ� עליו

מפני היד שנשתלחה במקדש�

babayit hagadol vehakadosh shenikrah shimchah alav, mipnei hayad shenishtalcha bemikdashecha.

1 “The great and holy house (i.e. the Temple) upon which your name is called (i.e., that bears your reputation) because of the enemy hand (i.e., power)”

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We hope you will want this— sovereign God and God of our ancestors— to bring us in joy to our land and plant us in its borders,

יהי רצון מלפני� א�הינו יי

וא�הי אבותינו שתעלנו בשמחה לארצנו

ותטענו בגבולנו

Yehi ratzon milfanecha Adonai Eloheinu vElohei avoteinu sheta’aleinu vesimcha le’artzenu vetita’einu bigvuleinu,


ששם עשו אבותינו לפני� קרבנות חובותיהם -את


… or this to pray for its restoration, literally or metaphorically. and we shall bring you our required sacrifices,

ושם נעשה לפני� קרבנות חובותינו-את


Continue here: the daily ones and the extra ones, properly.

תמידים כסדרם ומוספים כהלכתם

temidim kesidram umusafim kehil’chatam.

And the extra offerings of this Shabbat day and of this New Moon day

מוספי-ואת יום השבת הזה

ויום ראש החדש הזה

Ve’et musfei yom haShabbat hazeh veyom Rosh Hachodesh hazeh

Add this to recall the sacrificial system … our ancestors brought to you �עשו והקריבו לפני asu vehikrivu lefanecha

… or this to pray for its restoration, literally or metaphorically. we shall perform and bring you �נעשה ונקריב לפני na’aseh venakriv lefanecha

Continue here: lovingly, to observe your wishes, as you wrote for us in your Torah by your servant Moses’ hand, spoken by your glory:

באהבה כמצות רצונ� כמו שכתבת עלינו

בתורת� על ידי משה עבד� מפי כבוד� כאמור

be’ahava kemitzvat retzonecha, kemo shekatavta aleinu beToratecha, al yedei Moshe avdecha, mipi chevodecha ka’amur:

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ת וביום השב םתמימ בני־שנה יםשני־כבש

ים יושנ מנחה לתס עשרנמן הבלול ונסכו בש

ת תעל בשבתו שב


on top of the routine offering and its wine-offering. יד תעל־על ה התמ .al olat hatamid veniskah ונסכNum 28:11 And on your New Moons, bring an offering to God: two year-old bulls and one ram, seven year-old sheep— perfect ones—

ם ובראשי ח דשיכיבו עלה ליהוה תקרר שנים ים בני־בק פר

ד ואיל אח כבשים בני־שנה שבעה

ם תמימ

Uverashei chodsheichem takrivu olah lAdonai: parim benei vakar shnayim, ve’ayil echad, kevasim benei shanah shiv’ah temimim,

and their flour- and wine-offerings as stated: 12 pounds of flour for each bull, eight for each ram, four for each lamb,

כמדבר ונסכיהם ומנחתם שלשה עשרנים לפר ושני עשרנים לאיל

ועשרון לכבש

umin’chatam veniskehem kimdubar: shloshah esronim lapar ushnei esronim la’ayil ve’isaron lakeves

wine as its wine-offering, a goat to atone and two continual offerings, by their rules.

ויין כנסכו ושעיר לכפר ושני תמידים כהלכתם

veyayin kenisko vesa’ir lechaper ushnei temidim kehil’chatam.


ישמחו במלכות� שומרי שבת וקוראי ענג









1 “Two tenths of an ephah”; an ephah is reckoned to be about 10 U.S. gallons; and a gallon measure would hold about four pounds of flour. Eight pounds would make a good half-dozen loaves of bread. 2 Of course, God is ruler, but this refers to God becoming accepted as ruler of the world.

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Our God, and God of our ancestors, take delight in our rest, and renew for us on this Shabbat this month for good and blessing, for joy and happiness, for salvation and comfort, for income and livelihood, for life and for peace for forgiveness from sin and pardon from transgression

א�הינו וא�הי אבותינו רצה במנוחתנו

ינווחדש על ביום השבת הזה

החדש הזה-את אמןלטובה ולברכה

אמןלששון ולשמחה אמןלישועה ולנחמה

אמןלפרנסה ולכלכלה אמןלחיים ולשלום

למחילת חטא אמןולסליחת עון

Eloheinu vElohei avoteinu , retzei vimnuchateinu, vechadesh aleinu beyom haShabbat hazeh et hachodesh hazeh letovah velivrachah Amen, lesason ulesimchah Amen, lishu’ah ulenechamah Amen, lefarnasah ulechalkalah Amen, lechayim uleshalom Amen, limchilat chet velislichat avon. Amen

Add this line in a leap year, from Marcheshvan through Adar II. and atonement of wrongdoing. אמןולכפרת פשע ulechaparat pasha. Amen You chose your people Israel from all the other nations and explained to them your holy Sabbath and fixed for them the New Moon rules. We bless you, Sovereign, Blessed be God, blessed be God’s name! who sanctifies the Sabbath and Israel and the new moons.

כי בעמ� ישראל בחרת האמות-מכל

ושבת קדש� להם הודעת

וחקי ראשי חדשים להם קבעת יי ברו� אתה

ברו� הוא וברו� שמו מקדש השבת וישראל

אמןדשים וראשי ח

Ki ve’amcha Yisra’el bacharta mikol ha’umot, veShabbat kodshecha lahem hodata, vechukei rashei chodashim lahem kava’ta. Baruch atah Adonai, Baruch hu uvaruch shemo mekadesh haShabbat veYisra’el verashei chodashim. Amen

Continue with the fifth blessing on page 255.

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_______________________ Festival Musaf Amidah: Middle Blessing _______________________ You chose us from all the other peoples. העמים -אתה בחרתנו מכל Ata vechartanu mikol ha’amim. You gave us your love, took delight in us and raised us above all other peoples; you made us holy through your rules and brought us close, Ruler, to serve you, and you bestowed on us your great and holy reputation.


וקדשתנו במצותי� עבודת�וקרבתנו מלכנו ל




ותתן לנו יי א�הינו באהבה שבתות למנוחה








חג השבעות הזה זמן מתן תורתנו











.to call ,קרא is a convocation, a calling together, an assembly, from the root מקרא 1

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Because of our sins we were displaced from our land1 and sent far away from our own ground.

ומפני חטאינו גלינו מארצנו

ונתרחקנו מעל אדמתנו

Umipnei chata’einu galinu me’artzenu, venitrachaknu me’al admatenu.

So we cannot go up to Jerusalem to be seen by you worship before you, or perform our sacrificial duty in the dwelling you chose,

ואין אנחנו יכולים לעלו ת ולראו ת

ולהשתחוו ת לפני� לעשות חובותינוו

בבית בחירת�

Ve’ein anachnu yecholim la’a lot velera’ot ulehishtachavot lefanecha, vela’asot chovoteinu beveit bechiratecha

the great and holy Temple that bears your reputation because of the enemy power2 sent against your sanctuary.

בבית הגדול והקדוש עליושנקרא שמ�

מפני היד שנשתלחה במקדש�

babayit hagadol vehakadosh shenikrah shimchah alav, mipnei hayad shenishtalcha bemikdashecha.

May this be your will— ruling God and God of our ancestors, merciful ruler who brings children home—3 to return and be merciful to us and to your Temple in your great mercy, to build it soon and make it famous.4

יהי רצון מלפני� א�הינויי

וא�הי אבותינו מל� רחמן

המשיב בנים לגבולם שתשוב ותרחם עלינו

ועל מקדש� ברחמי� הרבים

ותבנהו מהרה ותגדל כבודו

Yehi ratzon milfanecha Adonai Eloheinu vElohei avoteinu melech rachaman, hameshiv banim ligvulam— shetashuv uterachem aleinu ve’al mikdashcha berachamecha harabim, vetivnehu meherah utegadel kevodo.

1 Yes, we have suffered; yes, we have been victims; but yes, we have also brought trouble on ourselves. The Talmud (Gittin 55b) blames the destruction of Jerusalem on a single incident of personal animosity in the Jew-ish community. Apparently, mutual respect among Jews is the first requirement for our success. 2 “The great and holy house (i.e. the Temple) upon which your name is called (i.e., that bears your reputation) because of the enemy hand (i.e., power)” 3 This line is added in the Conservative liturgy to acknowledge the founding of the State of Israel. 4 “And to make its glory great.”

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Source of life, our Ruler, reveal the glory of your rule over us—do it soon!— and let it appear and be raised above us for all to see.1

אבינו מלכנו גלא כבוד מלכות�

עלינו מהרה והופע והנשא עלינו

חי -לעיני כל

Avinu malkeinu, galeh kevod malchut’cha aleinu meherah, vehofa vehinasei aleinu le’einei kol chay.

Gather our dispersed people from among the other nations and bring them back, scattered all over the world.

וקרב פזורינו מבין הגוים

ונפוצותינו כנס ארץ -מירכתי

Vekarev pezureinu mibein hagoyim, unefutzoteinu kaness miyarktei aretz.

Bring us to Zion your city, in joy and to Jerusalem your Temple2 with lasting happiness,

והביאנו לציון עיר� ברנה ולירושלים בית מקדש�

בשמחת עולם

Vahavi’enu leTziyon ir’cha berinah veliYerushalayim beit mikdashcha besimchat olam,


ששם עשו אבותינו לפני� קרבנות חובותיהם -את


… or this to pray for its restoration, literally or metaphorically and we shall bring you our required sacrifices,

ושם נעשה לפני� קרבנות חובותינו-את


the daily ones and the extra ones, properly—

תמידים כסדרם ומוספים כהלכתם

temidim kesidram umusafim kehil’chatam,

the extra offering of this Shabbat day, מוסף יום השבת הזה-ואת Ve’et musaf yom haShabbat hazeh and the extra offering of מוסף יום-ואת ve’et musaf yom

For Pesach this matza festival חג המצות הזה chag hamatzot hazeh.

For Shavuot this festival of Weeks חג השבעות הזה chag hashavuot hazeh.

1 “Our parent, our ruler, reveal/uncover the glory of your sovereignty upon us quickly, and let it appear and be raised above us in the eyes of all living things.” The root גל gives us words for “roll” and “uncover”—rolling away the covering—and the word הגל takes us back to ינוגל on page 388. There we were “rolled” off our land; here we pray to see God’s glory be “rolled back” to reestablish us in our land. 2 Don’t be fooled. Zion isn’t just a town, nor is Jerusalem just the Temple. These are all symbolic places; to be in any of them is to have our prayers answered.

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For Sukkot this festival of Huts חג הסכות הזה chag hasukkot hazeh.

For Shemini Atzeret and Simchat Torah the eighth day, this festival of assembly השמיני חג העצרת הזה hashmini chag ha’atzeret hazeh.

Continue here on all festivals:. Add this to recall the sacrificial system …

our ancestors brought to you �עשו והקריבו לפני asu vehikrivu lefanecha … or this to pray for its restoration, literally or metaphorically

we shall perform and bring you �נעשה ונקריב לפני na’aseh venakriv lefanecha Continue here.

lovingly, to observe your wishes, written in your Torah1 by Moses’ hand,2 spoken by your glory:3

כמצות רצונ�באהבה ככתוב בתורת�

על ידי משה עבד� מפי כבוד� כאמור

be’ahava kemitzvat retzonecha, kakatuv beToratecha, al yedei Moshe avdecha, mipi chevodecha ka’amur:


ת וביום השב בני־שנה יםשני־כבש

םתמימ ים יושנ מנחה לתס עשרנ

מן הבלול ונסכו בשת תעל בשבתו שב


on top of the routine offering and its wine-offering. יד תעל־על ה התמ .al olat hatamid veniskah ונסכContinue with the appropriate festival section on the following pages.

1 For this line, some siddurim read: “As you wrote for us in your Torah / בתורת� כמו שכתבת עלינו / kemo sheka-tavta aleinu beToratecha.” 2 By tradition, Moses wrote the Torah down in his own hand. 3 “Through the mouth of your glory, as it is said”; i.e., God spoke, Moses wrote. 4 “Two tenths of an ephah”; an ephah is reckoned to be about 10 U.S. gallons; and a gallon measure would hold about four pounds of flour. Eight pounds would make a good half-dozen loaves of bread.

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____________________________________________ For Pesach ____________________________________________ On the first two days of Pesach, mention the offerings for the 14th and 15th of Nisan.

Num 28:16-18 And in the first month, on the 14th day of the month is the Passover offering to God;

דש הראשון ובחדש בארבעה עשר יום לח

סח ליהוה פ

Uvachodesh harishon be’arba’ah asar yom lachodesh, Pesach lAdonai;

on the 15th day of this month is a festival: matzot will be eaten seven days.

ר יום ה עש ובחמשדש הזה חג לח

ל ים מצות יאכ שבעת ימ

uvachamishah asar yom lachodesh hazeh—chag: shiv’at yamim matzot ye’achel.

The first day is a holy assembly; don’t do any creative work.1

דש ביום הראשון מקרא־קא תעשו ה ל כל־מלאכת עבד

Bayom harishon mikrah kodesh; kol melechet avodah lo ta’asu.

On every day of Pesach (including the first two), recall the festival offerings: Num 28:19 Bring a fire-offering,2 a lifting-offering to God: two young bulls, one ram, seven year-old lambs, perfect ones for you …

ם אש ה והקרבתה יהו עלה ל

ר שנ ים ים בני־בק פר ואיל אחד

ה ושבעה כבשים בני שנם ם יהיו לכ תמימ

Vehikravtem isheh, olah lAdonai: parim benei vakar shnayim, ve’ayil echad, veshiv’ah chevasim benei shanah temimim yiheyu lachem …

Continue with “umin’chatam” on page 395.

1 The festival holy days are the first and last two days of Pesach and Sukkot and both days of Shavuot. Creative work—a term that fills reams of explanation—is prohibited on Shabbat; but some (for example, cooking for the festival) is allowed on these festive days. 2 So what are these offerings? The fire-offering and the lifting-offering are the same thing, described in Leviti-cus 1; the lifting-offering was burned. We’re not sure how the lifting-offering gets its name. Did the priest lift up its parts? Was it so called because it was entirely burned up and went up in smoke? Does it have some spirit-ually uplifting effect? Interpretations differ. Meal offerings are described in Leviticus 2. The wine-offerings are mentioned in Numbers 15:1-10 and in Numbers 28.

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___________________________________________ For Shavuot ___________________________________________ Add for both days of Shavuot.

Num 28:26-27 And on the day of first fruits, when you bring a new meal-offering to God in your festival of weeks, it’s a holy assembly for you: don’t do any creative work.

ים וביום הבכורם יבכ בהקר

ה יהו מנחה חדשה לתיכם בשבע

קרא־קדש י ם מ היה לכא תעשו ה ל כל־מלאכת עבד

Uveyom habikurim, behakrivchem min’chah chadashah lAdonai beshavu’oteichem, mikrah kodesh yih’yeh lachem, kol melechet avodah lo ta’asu.

Bring a lifting-offering, a delicious aroma1 for God: two young bulls, a ram and seven year-old lambs …

ה ם עול והקרבתה יהו יח ניחח ל לר

ר שנ ים ים בני־בק פר איל אחד

שבעה כבשים בני שנה

Vehikravtem olah lere’ach nicho’ach lAdonai: parim benei vakar shnayim, ayil echad, shiv’ah chevasim benei shanah …


___________________________________________ For Sukkot2 ___________________________________________ On the first two days of Sukkot.

Num 29:12-13 And on the 15th day of the seventh month, you shall have a holy assembly: don’t do any creative work, but celebrate a festival for God for seven days.

ר יום ובחמשה עשי דש השביע לח

ם קרא־קדש יהיה לכ מא ה ל תעשו כל־מלאכת עבד

ם חג ליהוה וחגתים שבעת ימ

Uvachamisha asar yom lachodesh hashvi’i, mikrah kodesh yih’yeh lachem: kol melechet avodah lo ta’asu, vechagotem chag lAdonai shivat yamim.

Bring a lifting-offering, a fire-offering, a delicious aroma for God: 13 young bulls, two rams, 14 year-old lambs, perfect ones …

ה ה אש ם על והקרבתה יהו יח ניחח ל ר

ר ה עש ר ש�ש ים בני־בק פר ים אילם שנ

ר כבשים בני־שנה ארבעה עשם יהיותמימ

vehikravtem olah isheh, re’ach nicho’ach lAdonai: parim benei vakar sheloshah asar, elim shnayim, kevasim benei shanah arba’ah asar temimim yiheyu …


1 Did God find the aroma delicious, or did we? 2 In Temple times, different offerings each day of Sukkot comprised a total of 70 bulls—one for each nation of the world, so that our prayers were for all humanity. The offerings are in Num. 29:12-38.

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On the first day of Chol Hamo’ed Sukkot (the third day of the festival)1: Num 29:17 On the second day, 12 young bulls two rams, 14 year-old lambs, perfect ones …

י וביום השנר ר שנים עש ים בני־בק פר

ים אילם שנר כבשים בני־שנה ארבעה עש

ם תמימ

Uvayom hasheni, parim benei vakar shneim asar, elim shnayim, kevasim benei shanah arba’ah asar temimim …

Add “umin’chatam” (page 395), then continue here: Num 29:20 On the third day, 11 bulls, two rams, 14 year-old lambs, perfect ones …

וביום השלישי ים ר אילם שנ ים עשתי־עש פרר כבשים בני־שנה ארבעה עש

ם תמימ

Uvayom hashlishi, parim ashtei asar, elim shnayim, kevasim benei shanah arba’ah asar temimim …


The second and fifth days of Chol Hamo’ed Sukkot never fall on Shabbat so we continue with the third day.

On the third day of Chol Hamo’ed Sukkot (the fifth day of the festival): Num 29:23 On the fourth day, 10 bulls, two rams, 14 year-old lambs, perfect ones …

וביום הרביעי ים ה אילם שנ ים עשר פר

ר כבשים בני־שנה ארבעה עשם תמימ

Uvayom harvi’i, parim asarah, elim shnayim, kevasim benei shanah arba’ah asar temimim …

Add “umin’chatam” (page 395), then continue here: Num 29:26 On the fifth day, nine bulls, two rams, 14 year-old lambs, perfect ones …

וביום החמישי ים ים תשעה אילם שנ פר


Uvayom hachamishi, parim tish’ah, elim shnayim, kevasim benei shanah arba’ah asar temimim …


1 On each day of Chol Hamo’ed Sukkot—the days between the festival days that begin and end the festival—we recall the sacrifices for two days. In the Diaspora, our tradition is to celebrate two days for each day of a festival in Israel (except for Yom Kippur).

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On the fourth day of Chol Homo’ed Sukkot (the sixth day of the festival): Num 29:26 On the fifth day, nine bulls, two rams, 14 year-old lambs, perfect ones …

וביום החמישי ים ים תשעה אילם שנ פר


Uvayom hachamishi, parim tish’ah, elim shnayim, kevasim benei shanah arba’ah asar temimim …

Add “umin’chatam” (page 395), then continue here: Num 29:29 On the sixth day, eight bulls, two rams, 14 year-old lambs, perfect ones …

וביום הששי ים ים שמנה אילם שנ פר


Uvayom hashishi, parim shmonah, elim shnayim, kevasim benei shanah arba’ah asar temimim …


The fifth day of Chol Hamo’ed Sukkot, Hoshana Rabba, is never on Shabbat so we continue with the final days.

On Shemini Atzeret and Simchat Torah: Num 29:35-36 On the eighth day you are to have an assembly: don’t do any creative work.

י ביום השמינרת תהיה לכם עצ

א תעשו ה ל כל־מלאכת עבד

Bayom hashmini atzeret tih’yeh lachem, kol melechet avodah lo ta’asu.

Bring a lifting-offering, a fire-offering, a delicious aroma for God: a bull, a ram and seven year-old lambs, perfect ones …

ה ה אש ם על והקרבתה יהו יח ניחח ל ר

ד איל אחד ר אח פ כבשים בני־שנה שבעה

ם תמימ

Vehikravtem olah isheh, rei’ach nicho’ach lAdonai: par echad, ayil echad, kevasim benei shanah shiv’ah, temimim …

Continue with “umin’chatam” below.

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On every festival, add this summary of the other festival sacrifices: and their flour- and wine-offerings as stated: 12 pounds of flour for each bull, eight for each ram, four for each lamb,

כמדבר ונסכיהם ומנחתם שלשה עשרנים לפר ושני עשרנים לאיל

ועשרון לכבש

umin’chatam veniskehem kimdubar: shloshah esronim lapar ushnei esronim la’ayil ve’isaron lakeves

wine as its wine-offering, a goat to atone and two continual offerings, by their rules.

ויין כנסכו ושעיר לכפר ושני תמידים כהלכתם

veyayin kenisko vesa’ir lechaper ushnei temidim kehil’chatam.

After remembering the festival offerings, get back into the Shabbat mood.


ות�ישמחו במלכ שומרי שבת וקוראי ענג









Now we return to the festival mood.

Our God, God of our ancestors, merciful ruler, be kind to us;


מל� רחמן רחם עלינו

Eloheinu vElohei avoteinu , melech rachaman, rachem aleinu.

you are good, you do good—let us find you; ומטיב הדרש לנוטוב Tov umetiv hidaresh lanu; return to us in your abundant mercy because of our ancestors who followed your wishes.

שובה אלינו בהמון רחמי� בגלל אבות

שעשו רצונ�

shuvah eleinu bahamon rachamecha biglal avot she’asu retzonecha

Build your house as it once was and establish your sanctuary on its place; let us see it rebuilt so we can rejoice as it is repaired.

בנה בית� כבתחלה וכונן מקדש� על מכונו

והראנו בבנינו ושמחנו בתקונו

Beneh vet’cha kevat’chila vechonen mikdashcha al mechono, vehar’enu bevinyano vesamchenu betikuno

1 Of course, God is ruler, but this refers to God becoming accepted as ruler of the world.

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Return the priests to their work, the Levites to their song and music and Israel to their homes.

והשב כהנים לעבודתם ולוים לשירם ולזמרם והשב ישראל לנויהם

vehashev Kohanim la’avodatam uLevi’im leshiram ulezimram, vehashev Yisra’el linvehem.

We shall go up to the Temple and appear in prayer before you on our three “walking” festivals1 as the Torah says:

ושם נעלה ונראה ונשתחוה לפני�

בשלש פעמי רגלינו ככתוב בתורת�

Vesham na’aleh venera’eh venishtachaveh lefanecha beshalosh pa’amei regaleinu, kakatuv beToratecha:

Deut 16:16-17 Three times a year all your men must appear before the Ruler your God in the place of God’s choice, on the Matzah festival, the Feast of Weeks and the Feast of Huts. And don’t let them show up before God empty-handed!

ה שלוש פעמים ׀ בשנה כל־זכור� ירא

י� את־פני ׀ יהוה א�הר במקום אשר יבח

בחג המצות ג השבעות ובח ובחג הסכות

א יראה את־פני יהוה ולם ריק

Shalosh pe’amim bashanah yera’eh chol zechur’cha et penei Adonai Elohecha bamakom asher yivchar: bechag hamatzot uvechag hashavu’ot uvechag hasukot. Velo yera’eh et penei Adonai rekam.

Each man should bring what he can according to the blessing of your ruling God, that God has granted you. 2

איש כמתנת ידו י� כברכת יהוה א�ה

� ר נתן־ל אש

Ish kemat’nat yado kevirkat Adonai Elohecha, asher natan lach.

Grant us, Ruling God, the blessing of your festivals for life and peace, for joy and happiness, as you wished and said you would bless us.

והשיאנו יי א�הינו ברכת מועדי�-את

לחיים ולשלום כאשר רצית לשמחה ולששון ואמרת לברכנו

Vehasi’enu Adonai Eloheinu et birkat mo’adecha lechayim uleshalom, lesimcha ulesason,ka’asher ratzita ve’amarta levar’chenu.

1 Pesach, Shavu’ot and Sukkot, the three festivals on which the Jews were expected at the Temple, making the journey on foot: “on the three times of our feet.” 2 The first part of verse 17 is idiomatic, so here is a more literal translation: “Each man (verse 16 specifies males) should bring a gift according to the gift he is able to give (lit., the giving of his hand/power), according to the blessing of your ruling God, which God has given you”; i.e., the more you have, the more you give, and you remember that all you have comes from God.

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Our Sovereign God, our parents’ God, Find favor in our Sabbath rest. Hallow us with your commands, And in us Torah-shares invest.









And lovingly entrust to us, With true delight, with joy and glee, Shabbat and times of festivity. Grant Israel joy now, who proclaim The sanctity of your great name. Blessed are you, Ruler, Blessed be God, blessed be God’s name! who sanctifies Shabbat, Israel and our festive times.1

והנחילנו יי א�הינו וברצוןבאהבה

בשמחה ובששון ועדי קדש�שבת ומ

וישמחו ב� ישראל מקדשי שמ� ברו� אתה יי

ברו� הוא וברו� שמו ל וישרא השבתמקדש

אמןוהזמנים

Vehanchilenu Adonai Eloheinu be’ahavah uv’ratzon besimchah uvesason Shabbat umo’adei kodshecha, veyismechu vecha Yisra’el mekadshei shemecha. Baruch atah Adonai, Baruch hu uvaruch shemo mekadesh haShabbat veYisra’el vehazmanim. Amen

Continue with the fifth blessing on page 255.

1 “God and god of our ancestors, enjoy our rest. Make us holy with your commandments, and grant our portion in your Torah. Satisfy us from your goodness, and make us rejoice in your salvation, and cleanse our hearts for your service in truth. And let us inherit, Sovereign God, with love and delight, with joy and glee, Shabbat and your holy assemblies. And let Israel rejoice in you, they who make your name holy. Blessed are you, who make Shabbat, Israel and the seasons holy.”

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Amidah Additions Passages added to the amidah on infrequent occasions are in this section.

___________ Ya’aleh VeYavo for Rosh Chodesh and the Middle Days of Festivals ___________ Our God and God of our ancestors,


Eloheinu velohei avoteinu ,

may there rise, approach and reach you, be seen, favored, and heard, noticed and remembered— thoughts and memories of us,

ויגיע ויבא יעלה וישמע וירצה ויראה ויזכר ויפקד

ופקדוננו זכרוננו

ya’aleh veyavo veyagi’a veyera’eh veyeratzeh veyishama veyipaked veyizacher zichronenu ufikdonenu,

and of our ancestors, אבותינו וזכרון vezichron avoteinu , of the Messiah (your servant David’s descendant), of Jerusalem your holy city,

משיח וזכרון עבד� דוד בן

ירושלים וזכרון קדש� עיר

vezichron Mashiach ben David avdecha, vezichron Yerushalayim ir kodshecha,

and of all your people the descendants of Israel

עמ�-כל וזכרון לפני� ישראל בית

vezichron kol am’cha beit Yisra’el lefanecha

for deliverance, good, grace, kindness, mercy, life and peace,

לטובה לפליטה ולרחמים ולחסד לחן

ולשלום לחיים

lifleta letova lechen ul’chesed ul’rachamim lechayim ul’shalom,

For Rosh Chodesh on this beginning of the month. הזה החדש ראש ביום beyom rosh hachodesh hazeh.

For Pesach on this festival of matza. הזה המצות חג ביום beyom chag hamatzot hazeh.

For Sukkot on this festival of huts. הזה הסכות חג ביום beyom chag hasukkot hazeh.

Continue here on Rosh Chodesh and the middle days of festivals: Remember us, our sovereign God, on this day for good; Amen think of us for blessing; Amen and save us for life. Amen

�הינוא יי זכרנו אמן לטובה בו

אמן לברכה בו ופקדנו אמן לחיים בו והושיענו

Zochrenu Adonai Eloheinu bo letovah; Amen ufokdenu vo livracha; Amen vehoshi’enu vo lechayim. Amen

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399 Amidah Additions


And as for salvation and mercy— take pity on us, be gracious to us, have mercy on us, and save us; for our eyes are on you, because you are God, a ruler both gracious and compassionate.

ורחמים ישועה ובדבר וחננו חוס

והושיענו עלינו ורחם ועינינ אלי� כי מל� אל כי

אתה ורחום חנון

Uvidvar yeshuah verachamim chus vechonenu verachem aleinu vehoshi’enu, ki elecha eineinu, ki el melech chanun verachum ata.

_________________________ Al Hanisim for Chanukah and Purim ________________________ We thank God for intervening to save us, as we remember in the stories of Chanukah and Purim.

The phrase “in those days, at this time” succinctly brings together the cyclical and linear views of history. For the wonders, the deliverance, the heroic acts, the rescues, and the wars you waged for our ancestors in those days, at this time:

על הנסים ועל הפרקן ועל הגבורות ועל התשועות

ועל המלחמות לאבותינושעשית

בימים ההם בזמן הזה

Al hanisim ve’al hapurkan ve’al hagvurot ve’al hat’shu’ot ve’al hamilchamot she’asita la’avoteinu bayamim hahem bazman hazeh:

On Chanukah: In the time of Mattathias, Yochanan’s son, the Hasmonean high priest, and his sons,

יוחנן מתתיהו בן בימי חשמונאי ובניו גדול כהן

Bimei Mattityahu ben Yochanan kohen gadol Chashmonai uvanav,

when the evil Greek empire rose against your people Israel to make them forget your Torah stray from the statutes of your will;

הרשעה יון מלכות כשעמדה ישראל עמ� על

תורת� להשכיחם רצונ� מחקי ולהעבירם

keshe’amdah malchut Yavan harsha’ah al amcha Yisra’el lehashkicham Toratecha uleha’aviram mechukei retzonecha;

and you in your many mercies stood up for them in their time of trouble—you pleaded their cause, you judged their claim, you avenged their wrong;

הרבים ברחמי� ואתה צרתם בעת להם עמדת

ריבם את רבת דינם את דנת

נקמתם את נקמת

ve’ata berachamecha harabim amad’ta lahem be’et tzaratam ravta et rivam danta et dinam nakamta et nikmatam;

you handed over the strong to the weak, the many to the few, the impure to the pure, the evil to the righteous,

חלשים ביד גבורים מסרת מעטים ביד ורבים

טהורים ביד וטמאים צדיקים ביד ורשעים

masarta giborim beyad chalashim verabim beyad me’atim uteme’im beyad tehorim ur’sha’im beyad tzadikim

and the wicked to students of your Torah. תורת� עוסקי ביד וזדים vezedim beyad oskei Toratecha.

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And for yourself you made a great and holy name in your world, and for your people Israel you made a great victory and deliverance— like today.

עשית ול� וקדוש גדול שם

בעולמ� עשית ישראל ולעמ�

ופרקן גדולה תשועה הזה כהיום

Ulecha asita shem gadol vekadosh be’olamecha, ule’amcha Yisrae’l asita teshu’ah gedolah ufurkan kehayom hazeh.

And after this your children came to your holy of holies, cleared out your temple, purified your holy place, and lit lights in your holy courtyards, and they set these eight days of Chanukah to thank and praise your great name.

בני� באו כן ואחר בית� לדביר

היכל� את ופנו מקדש� את וטהרו

נרות והדליקו קדש� בחצרות

עווקב אלו חנכה ימי שמונת הגדול לשמ� ולהלל להודות

Ve’achar ken ba’u vanecha lidvir betecha, ufinu et hechalecha, vetiharu et mikdashecha, vehidliku nerot bechatzrot kodshecha, vekav’u shemonat yemei Chanukah elu, lehodot ul’halel leshimcha hagadol.

On Purim: In the days of Mordechai and Esther in Shushan the capital city, when there rose against them wicked Haman;

מרדכי ואסתרבימי בשושן הבירה

כשעמד עליהם המן הרשע

Bimei Mordechai ve’Esther beShushan habira, keshe’amad aleihem Haman harasha,

he sought to destroy, slay and ruin all the Jews, from young to old, infants and women, in a single day,

להשמיד להרג ולאבד בקש את כל היהודים

מנער ועד זקן טף ונשים ביום אחד

bikesh lehashmid laharog ule’abed et kol haYehudim mina’ar ve’ad zaken taf venashim beyom echad,

on the thirteenth day of the twelfth month, which is the month of Adar, and to loot and humiliate them;

בשלושה עשר לחדש שנים עשר

הוא חדש אדר ושללם לבוז

bishloshah asar lechodesh shneim asar, hu chodesh Adar, ushelalam lavoz,

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and you in your multiple mercies ruined his plan and frustrated his intention and brought his deeds back on his own head; and they hanged him and his sons on the gallows tree.

ואתה ברחמי� הרבים הפרת את עצתו

וקלקלת את מחשבתו והשבות לו

גמולו בראשו ותלו אותו ואת בניו

על העץ

ve’atah berachamecha harabim hefarta et atzato, vekilkalta et machashavto, vahashevota lo gemulo berosho, vetalu oto ve’et banav al ha’etz.

On Friday afternoon, continue on page 31. On Friday evening, continue on page 75.

On Shabbat Morning (Shacharit), continue on page 209. During Shabbat Musaf, continue on page 256. On Shabbat afternoon, continue on page 300.

During the evening amidah following Shabbat, continue on page 333.

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______________ Aneinu for Fast Days, when the Tenth of Tevet falls on Friday ______________ Answer us, God, answer on our fast day for we are in deep trouble. Don’t think of our guilt or turn away from us or hide from our plea! Please, be close to our cry let your kindness be our comfort— even before we cry out, answer us, As the prophet says:

עננו ייעננו תעניתנוביום צום

כי בצרה גדולה אנחנו אל תפן אל רשענו

ואל תסתר פני� ממנו ואל תתעלם מתתחנתנו היה נא קרוב לשועתנו

יהי נא חסד� לנחמנו טרם נקרא אלי� עננו

רר שנאמ ב כד

Aneinu, Adonai, aneinu beyom tzom ta’aniteinu ki vetzara gedolah anachnu! Al tefen el rish’enu, ve’al taster panecha mimenu, ve’al tit’alam mitchinatenu! Heyeh na karov leshav’atenu, ye’hi na chasdecha lenachamenu --terem nikrah elecha anenu! kadavar shene’emar:

Isaiah 65:24 “And before they call I will answer; before they finish speaking, I will hear.”

והיה טרם־יקראו ואני אענה

ם מדברים ואני אשמעעוד ה

“Vehaya terem yikra’u, va’ani e’eneh; od hem medabrim, va’ani eshmah.”

Individuals conclude with the next four lines: because you listen to your people Israel’s prayer in mercy. Blessed are you, Ruler, who listens to prayer.

שומע אתה כי ברחמים ישראל עמ� תפלת יי אתה ברו�

תפלה שומע

ki atah shome’ah tefilat amcha Yisra’el berachamim. Baruch atah Adonai, shome’ah tefilah.

When repeating the amidah, the leader concludes with these seven lines: For you, God, answer in time of trouble, take notice and rescue in every time of trouble and woe.

ייכי אתה העונה בעת צרה

פודה ומציל עת צרה וצוקה-בכל

Ki atah Adonai ha’oneh be’et tzarah, podeh umatzil bechol et, tzarah vetzukah.

We bless you, God, Blessed be God, blessed be God’s name! who answers in time of trouble.

ייברו� אתה שמו וברו� הוא ברו�

אמן העונה בעת צרה

Baruch atah Adonai, Baruch hu uvaruch shemo ha’oneh be’et tzarah. Amen

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__________________________ Blessing for Peace on Fast Days __________________________ When repeating the amidah, the leader inserts the responsive Priestly Blessing:

Our God and God of our ancestors, bless us with the triple blessing in the Torah, written by your servant Moses, spoken by Aaron and his children, the priests—your holy people— in these words:



שה עבד�על ידי מ הכתובה מפי אהרן ובניו האמורה



After each of the three verses of the Priestly Blessing, the congregation responds Num 6:24-26 May God bless you and protect you.







י� א יהוה ׀ פניו יש אל ם ל� שלוםויש



1 “May God send the light of God’s face/presence toward you” 2 “May God raise God’s face toward you”

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In the silent amidah, the congregation says this blessing: Grant peace on earth,1 goodness and blessing, grace, kindness and mercy for us and all Israel, your people.





ברכנו אבינו כלנו כאחד באור פני�









שעה-עת ובכל-לבכ בשלומ�


We bless you, God, Blessed be God, blessed be God’s name! who blesses God’s people Israel with peace.




1 “On earth” is added in the Conservative liturgy.

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405 Memorial Service


Memorial Service We begin with selections from scripture. Other responsive or solo readings may be added to help us

remember our dear ones and reflect on our own lives.

_____________________________ Selections from Scripture _____________________________ Ps. 144:3-4 God, what is a human being? Yet you notice us. What is a person? Yet you think of us. Humanity is like a breath, our days like a passing shadow.

יהוה מה־אדם ותדעהו

בן־אנוש ותחשבהו אדם להבל דמה

ימיו כצל עובר

Adonai, mah adam vateda’ehu, ben enosh vat’chashvehu? Adam lahevel damah; yamav ketzel over.

Ps. 90:6 In the morning, it blossoms and sprouts, but in the evening it wilts and shrivels.

חלף בבקר יציץ ו לערב ימולל ויבש

Baboker yatzitz vechalaf, la’erev yemolel veyavesh.

Ps. 90:12 Teach us to use each day, to bring our hearts to wisdom.

ן הודע למנות ימינו כ לבב חכמהונבא

Limnot yameinu ken hoda, venavi levav chochmah.

Psalm 37:37 Guard the perfect, and watch over the upright, for that person’s end is peace.

שמר־תם וראה ישר

חרית לאיש שלוםכי־א

Shemor tam ure’eh yashar ki acharit le’ish shalom.

Ps. 49:16 Surely God will save my soul from the clutches of She’ol, for God will take me in. Selah.

א�־א�הים יפדה נפשי ד־שאול מי

כי יקחני סלה

Ach Elohim yifdeh nafshi miyad She’ol, ki yikacheni. Selah.

Ps. 73:26 My own energy and courage failed, but my heart’s strength and my portion, is God—forever!

כלה שארי ולבבי בי וחלקי צור־לב

הים לעולםא�

Kalah she’eri ulevavi, tzur levavi vechelki Elohim le’olam.

Eccles. 12:7 Dust returns to the earth as it was before, while the spirit returns to God who gave it.

וישב העפר על־הארץ כשהיה

והרוח תשוב אל־הא�הים אשר נתנה

Veyashov he’afar el ha’aretz keshehayah, veharu’ach tashuv el haElohim asher netanah.

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_________________________ May God Remember ▪ יזכר ▪ Yizkor _________________________ In memory of a man

May God remember נשמת א�הים יזכר Yizkor Elohim nishmat Father my father, my teacher … מורי אבי… avi mori … Husband my dear husband … בעלי היקר … ba’li hayakar … Son my dear son … בני היקר … beni hayakar … … [name], who has gone to his repose. May his soul be bound with the bond of life, and may his rest be honor, complete joy in your presence, eternal bliss at your right hand. Amen.

לעולמו שהל�

נפשו תהי אנא החיים בצרור צרורה כבוד מנוחתו ותהי פני� את שמחות שבע

נצח בימינ� נעימות אמן

… [name] shehalach le’olamo. Ana tehi nafsho tzerurah bitzror hachayim, utehi menuchato kavod, sova semachot et panecha, ne’imot bimin’cha netzach. Amen

In memory of a woman May God remember נשמת א�הים יזכר Yizkor Elohim nishmat Mother my mother, my teacher … מורתי אמי … imi morati … Wife my dear wife … אשתי היקרה … ishti hayekarah … Daughter my dear daughter … בתי היקרה … biti hayekarah … … [name], who has gone to her repose. May her soul be bound with the bond of life, and may her rest be honor, complete joy in your presence, eternal bliss at your right hand. Amen.

לעולמה שהלכה

נפשה תהי אנא החיים בצרור צרורה כבוד מנוחתה ותהי פני� את שמחות שבע

נצח בימינ� נעימות אמן

… [name] shehalchah le’olamah. Ana tehi nafshah tzerurah bitzror hachayim, utehi menuchatah kavod, sova semachot et panecha, ne’imot bimin’cha netzach. Amen

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______________ Compassionate God ▪ רחמים מלא אל ▪ El Malei Rachamim _____________ God, full of compassion, dwelling on high,

רחמים מלא אל במרומים שוכן

El malei rachamim shochein bamromim,

grant proper rest in the shelter of your presence1

נכונה מנוחה המצא השכינה כנפי תחת

hamtzei menuchah nechonah tachat kanfei haShechinah,

in the ranks of the saintly and pure, radiant like the bright heavens,

וטהורים קדושים במעלות מזהירים הרקיע כזהר

bema’alot kedoshim utehorim, kezohar haraki’ah mazhirim,

to the souls of the holy and pure, our Jewish brothers and sisters, who were murdered and slaughtered, burned and butchered by the Nazis in the lands of our persecution— their martyrdom declared your holiness!2

נשמות את והטהורים הקדושים

ישראל בני אחינו ושנשחטו שנהרגו

ושנטבחו ושנשרפו הנאציים ידי על

השמד בארצות השם קידוש על

et nishmot hakedoshim vehatehorim acheinu benei Yisra’el, shenehergu veshenishchatu veshenisrefu vshenitbechu al yedei haNatziyim be’artzot hashmad al kidush hashem,

and the souls of the men and women soldiers of the Israel Defense Force who gave their lives at the battle front for the sake of their land and people,

נשמות ואת והחילות החילים

לישראל הגנה צבא של נפשם שמסרו

הקרב שדה על ועמם ארצם בעד

ve’et nishmot hachayalim vehachayalot shel Tzeva Haganah leYisra’el, shemasru nafsham al sedei hakrav be’ad artzam ve’amam,

and for all those whom we have remembered today.

אלה וכל לברכה היום שהזכרנו

vechol eleh shehizkarnu hayom livrachah.

As we pray that their souls may ascend,

מתפללים שאנחנו בעבור נשמתם עלית בעד

Ba’avur she’anachnu mitpalelim be’ad aliyat nishmatam,

1 “Beneath the wings of Shechinah (God’s presence)” 2 “For the holiness of your name (reputation)”; martyrdom, in those rare cases when halacha requires it, is a way to demonstrate the power and holiness of our God. Or, one could translate, “for sanctifying God’s name”—they were killed because they held to their belief.

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so, compassionate ruler, shelter them beneath your wings forever

הרחמים בעל לכן כנפי� בסתר הסתירם לעולמים

lachein, Ba’al Harachamim, hastirem beseter kenafecha le’olamim,

and gather their souls in the bond of life—

החיים בצרור וצרור נשמתם-את

utzeror bitzror hachayim et nishmatam—

may they rest in the Garden of Eden! מנוחתם תהא עדן בגן beGan Eden tehei menuchatam! God is their true inheritance, and may they rest in peace in their resting place, and let us say: “Amen.”

נחלתם הוא יי בשלום וינוחו

משכבם על אמן אמן ונאמר

Adonai, hu nachalatam, veyanuchu veshalom al mishkavam, venomar: “Amen.” Amen

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____________________________________ Psalm 23 ____________________________________ 1 God is my shepherd; I have all I need, 2 Grazing in lush, soft mead By waters still and clear, 3 From doubts and fears I’m freed. You guide me right, to show your power is near.1

מזמור לדוד יהוה רעי לא אחסר

בנאות דשא ירביצני על־מי מנחות ינהלני

נפשי ישובב ינחני במעגלי־צדק

למען שמו

Mizmor leDavid. Adonai ro’i lo echsar. Bin’ot deshe yarbitzeini, Al mei menuchot yenahaleni: Nafshi yeshovev Yancheni vema’gelei tzedek lema’an shemo.

4 When I walk in the vale of gloom, I fear No wrong, for you are here: Your staff won’t let me stray; Your rod will bring me cheer. 5 To spite my foes, for me a feast you lay.2

גם כי־אל� בגיא צלמות לא־אירא רע כי־אתה עמדי

שבט� ומשענת� המה ינחמני

תער� לפני שלחן נגד צררי

Gam ki elech begei tzalmavet, lo ira ra ki atah imadi. Shivtecha umish’antecha hemah yenachamuni. Ta’aroch lefanai shulchan neged tzorerai.

You made me royal: it is too much. I say 6 That good and love will stay Close by me all my days, And in your house I’ll pray Forever, when I end life’s winding ways.3

דשנת בשמן ראשי כוסי רויה

א� טוב וחסד ירדפוני כל־ימי חיי

ושבתי בבית־יהוה לאר� ימים

Dishanta vashemen roshi kosi revayah. Ach tov vachesed yirdefuni kol yemei chayay, veshavti beveit Adonai le’orech yamim.

1 “David’s psalm. God is my shepherd (I shall not lack), laying me in lush grass, leading me to placid waters, reviving my soul, setting me in the circle of virtue for God’s reputation.” 2 “Though I walk in the vale of gloom, I fear no wrong for you are with me; your shepherd’s staff and walking stick, they comfort me. You set the table before me, in front of my foes.” 3 “You poured oil on my head for a coronation ceremony; my cup overflows. Goodness and mercy will follow me every day of my life, and I will sit in God’s house for a long time.”

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After the Memorial Service, we continue with the prayer for our country on page 237.


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Chanukah ▪ חנוכה ▪ Chanukah We bless you, Ruler, our God, eternal sovereign, who made us holy with your rules

יברו� אתה י א�הינו מל� העולם

אשר קדשנו במצותיו

Baruch atah Adonai, Eloheinu melech ha’olam, asher kidshanu bemitzvotav

and told us to kindle Chanukah light.

וצונו חנוכה של נר להדליק

vetzivanu lehadlik ner shel Chanukah.

Some add the shaded words to honor our matriarchs, Sarah, Rebecca, Leah and Rachel. We bless you, Ruler, our God, eternal sovereign,

יברו� אתה י מל� העולםא�הינו

Baruch atah Adonai, Eloheinu melech ha’olam,

who performed wonders for our ancestors in those days, at this time.

נסים השעש לאבותינו

בימים ההם בזמן הזה

she’asah nisim la’avoteinu bayamim hahem bazman hazeh

For the first night, add this blessing of thanks for reaching this holiday We bless you, Sovereign God, Who rules eternal time and space; You raised us and sustained us, And you brought us to this place.1

יי אתה ברו� העולם מל� הינוא�

וקימנו שהחינו הזה לזמן והגיענו

Baruch ata Adonai Eloheinu melech ha’olam, shehecheyanu vekimanu Vehigi’anu lazman hazeh.

After lighting the first candle, say this; then light the rest of the candles These lights we kindle for the wonders, rescues and wars you fought for our ancestors by your holy priests.2

הנרות הללו אנחנו מדליקין על הנסים ועל התשועות

ועל המלחמות שעשית לאבותינו ני� הקדושיםעל ידי כה

Hanerot halalu anachnu madlikin al hanisim ve’al hat’shu’ot ve’al hamilchamot she’asita la’avoteinu al yedei kohanecha hakdoshim.

All eight days of Chanukah these lights are holy, and we don’t have the right to use them for illumination, only to look at them,

חנוכה שמ נת ימי-וכל הנרות הללו קדש

ואין לנו רשות להשתמש בהם

אלה לראותם בלבד

Vechol shemonat yemei Chanukah hanerot halalu kodesh, ve’ein lanu reshut lehishtamesh bahem elah lirotam bilvad

1 “Place” is literally “time”; but are not time and space a continuum? 2 Mattityahu was a priest; pagan worship would have put him out of work, so he fought for his faith and his job.

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413 Chanukah ▪ חנוכה ▪ Chanukah


so as to give you thanks for your wonders, rescues and miracles.

כדי להודות לשמ� ישועת�-נסי� ועל-על

נפלאותי�-ועל

kedei lehodot leshimcha al nisecha ve’al yeshua’techa ve’al nifle’otecha.

_______________________ Fortress, Rock ▪ מעו ז צור ▪ Ma’oz Tzur_______________________ This song has five verses—some books print six—but most people stop after the first, the one printed here. This verse indicates that we rely on God to slaughter our foes, and when the dirty work is over we’ll come in singing psalms, clean up the Temple, and restore the Temple service. The next four verses thank God for rescuing the Jewish people from an oppressive regime, and the sixth verse asks God to vanquish present and future foes. The first letters of the first five verses form an acrostic for “Mordechai,” the hero of—um—Purim, and the sixth verse contains an acrostic for “Chazak” (be strong!). Fortress—rock—my rescuer, to you, to you all praise is due; please repair my house of prayer so we may bring thanks to you; when you plan the overthrow of our snarling, howling foe, I’ll complete with singing sweet the altar’s dedication.1

ועתימעו ז צור יש ל� נאה לשבח

תכון בית תפלתי ושם תודה נזבח לעת תכין מטבח

מצר המנבח אז אגמור בשיר מזמור

חנוכת המזבח

Ma’oz tzur, yeshu’ati, lecha na’eh leshabe’ach; tikon beit tefilati, vesham todah nezabe’ach. Le’et tachin matbe’ach mitzar hamnabe’ach, az egmor beshir mizmor chanukat hamizbe’ach.

1 “O fortress, rock on which I can rely, my rescuer, to you it is pleasant to give praise. Prepare the house of my prayer, and there we shall bring thank-offerings. At the time when you shall prepare slaughter to save us from the enemy who barks, then I shall finish up with psalm-song (as in the daily Temple service) the dedication of the altar.” The Hebrew rhyme scheme really calls for “dedication” to rhyme with “foe,” but even I couldn’t write “I’ll complete / with singing sweet / getting the altar ready to go”!

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Notes ___________________________________ December 5 ___________________________________ In the weekday Amidah, blessing 9 asks either for rain or for dew and rain. We ask for rain from Shemini Atzeret, and dew too from December 5 or 6 until Pesach. Why do we mix the solar calendar with the Jewish lunar calendar? This goes back to Talmudic times, when our sages ruled that outside the Land of Israel, the prayer for dew as well as rain should run from 60 days after the change of seasons (the fall equinox, September 23) until Pesach. Fixing the calendar was one of the final acts of the Sanhedrin.

But sixty days after September 23 is November 21, not December 5. Ancient calendar calculations were re-markably precise, but not quite perfect; that’s why the Gregorian calendar dropped 10 days from the prevailing Julian calendar, so that Thursday, October 4, 1582 was followed by Friday, October 15. The errors that caused that discrepancy account for one day every 128 years.

Yes, there’s a problem with the Jewish calendar. The Sanhedrin set our calendar—it was the body’s final act, in the year 358 C.E.—and it would take a reconstituted Sanhedrin to fix it. To re-establish the Sanhedrin (if it’s halachically possible at all) would require universal Jewish consensus (according to a suggestion by Maimoni-des). So our prayer in the 9th blessing isn’t just a request that God should make nature work as farmers expect, it’s a prayer for Jewish unity. _____________________________________ Aleinu _____________________________________ Aleinu is revered for its antiquity, its universal theme, and its position in Jewish history.

Some traditions attribute this prayer to Joshua, perhaps because it speaks of Israel’s mission in the world; others trace its origin to the period of the second Temple, and still others say its author was the third-century Babylonian teacher Rav.

Aleinu speaks not only of Israel’s mission, but of our belief that Jewish values of truth and justice will one day fix the problems of our world and that all humanity will recognize the one God. While we do not proselyt-ize members of other religions, we aspire for a day when all humans can together acknowledge the unity of creation and our creator. It is a vision of true peace that concludes every one of our services and sends us from the synagogue with a renewed sense of our purpose in the world.

Originally, Aleinu was part of the Rosh Hashanah musaf service, where it introduced the “Malchuyot” (Sov-ereignty) section and prepared us to acknowledge God’s universal rule. Later, it was added to the end of every service. This may have been in memory of the martyrs of Blois, who in 1171 went to their deaths with Aleinu on their lips. In addition to memorializing Jewish martyrs, this prayer is a testament to non-Jewish censorship of Jewish prayer. At one time, it included an extra line about idolators, “They worship vanity and pray to a god who will not save them” (see Isaiah 30:7, 45:20). In some communities, people would spit when they said this. The Inquisition’s censors took exception to the spitting lines, which dropped out of printed siddurim in the 16th century, but have recently been restored by some editors.

An old story tells us that the prayers gathered round the throne of God. Aleynu complained: “How come everyone spits when they recite me? How do you think I feel?”

To make Aleinu feel better, God decreed that we should all bow when reciting this prayer. With its links to our ancient sages and tragic history, Aleinu’s exalted theme of messianic hope for all hu-

manity justifies its prominence in our liturgy.

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415 Notes


________________________________ Prayer Responses ________________________________ Here are some straightforward rules to explain when we indicate the congregation should respond during pray-er, but of course opinions and customs differ. 1. It’s always good to say “Amen” to someone else’s blessing. Say “Amen” when someone else says a

blessing, even if you’re saying it too. For example, the congregation says the blessings for Shema with the leader, so when the leader completes a blessing we all say “Amen” (except, ha ha, as noted below in point 4).

2. When someone else says a blessing, it’s good to respond “Baruch hu uvaruch shemo” as well as “Amen.” When someone else says a blessing for himself or herself, not for you, say “Baruch hu uvaruch shemo” after he or she says “Adonai.” For example, after the congregation says the silent Amidah the leader repeats it: the congregation responds to each blessing because these blessings are for the leader, not the congregation.

3. When the other person says a blessing for me too (one that I too am obliged to say), it’s good to say “Amen” but not “Baruch hu uvaruch shemo.” Some people say “Baruch hu uvaruch shemo” anyway; that’s their custom or their ignorance. You can give them the benefit of the doubt. As for teenage boys who yell “Schmo” because they think it’s funny … well, you can hope they live to regret their hijinks, as I have.

4. One complication: we are careful to avoid interrupting the blessings for Shema; even the normal responses are an interruption. We say “Amen” but not “Baruch hu uvaruch shemo.” One reason for this is that each congregant needs to say these blessings; the leader doesn’t repeat them. However, we conclude the bless-ing after Shema and before the Amidah with the leader instead of saying “Amen”: this is because we don’t make any interruption between remembering how God saved us at the Red Sea (in the blessing before the Amidah) and acknowledging God’s power (in the first blessing of the Amidah).

________________ “May Israel Rest on [Shabbat]”: Grammar and Philosophy _______________ Siddur editors differ over the phrase “May Israel rest on it / ישראל בה וינוחו / Veyanuchu vah Yisra’el.” Some say “it” refers to Shabbat, which is feminine, so correct grammar demands that we use בה. But others note that many editors change the phrase for the evening, morning and afternoon Amidah blessings. The evening uses בה, “on it (feminine),” the morning uses בו, “on it (masculine),” and the afternoon uses בם, “on them.” It’s a wide-spread tradition, so how can we explain it? There are two principal explanations. One is that the gender of the word “Shabbat” is (arguably) not always feminine; this violates the modern sense of fixed grammar, with teacher’s red pen shaming the creative pupil, but it may be a reasonable explanation. This brings us to the other explanation, which is a bit more philosophical or theological: in the evening we cherish the feminine aspect of Shabbat, then the masculine, and finally both. I don’t think either side of the argument will ever convince the other.

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____________________________ First Blessing of the Amidah ____________________________ The first blessing of the Amidah—about our ancestors—is composed of several scriptural quotations and allu-sions. Dembitz, pp. 112-3, lists them.

1. 1 Chron. 29:10, David’s praise of God at the end of his reign. 2. Ex. 3:6—God identifies God’s self at the Burning Bush. 3. Deut. 10:17 (or Nehemia 9:32), from one of Moses’ final talks to the community of Israel. 4. Genesis 14:19, from Abraham’s encounter with Melchizedek. 5. Based on Isaiah 63:7. 6. Based on Genesis 14:19, from Abraham’s encounter with Melchizedek. 7. Based on God’s promise to remember the agreement between God and our ancestors (Leviticus 26:42

or Exodus 2:24). 8. Based on Isaiah 59:20. 9. Fulfilling the promise made to our ancestors, God secures God’s reputation, as mentioned in Ezekiel

36:23-24. 10. In Deuteronomy 7:7-8, we learn that God chooses Israel out of love and not for any other reason. 11. “Sovereign, helper, savior” are applied to God throughout scripture. 12. Based on Genesis 15:1.

We bless you, Ruler, our God and God of our ancestors,

ברו� אתה יהוה1 אבותינו וא�הי א�הינו

Baruch ata Adonai Eloheinu vElohei avoteinu,


יצחק א�הי אברהם א�הי2 יעקב וא�הי


the God who is great, powerful & awesome, God on high;

והנורא הגבור הגדול האל3 עליון אל4


you repay good acts of kindness, possess everything, remember our ancestors’ kind deeds, and bring a savior for their descendants, for the sake of your reputation, lovingly.

טובים חסדים גומל5 הכל וקונה6 אבות חסדי וזוכר7 גואל ומביא8

בניהם לבני באהבה10 שמו למען9

gomel chasadim tovim vekoneh hakol, vezocher chasdei avot, umevi go’el livnei veneihem, lema’an shemo be’ahavah.

… Sovereign, helper, savior, shield. We bless you, Ruler, the shield of Abraham.

ומגן12 ומושיע עוזר מל�11 יי אתה ברו� אברהם מגן

Melech ozer umoshi’a umagen. Baruch ata Adonai, magen Avraham.

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_________________________________ Dawn Blessings _________________________________ Most of us begin our spiritual day with the fifteen Dawn Blessings. Originally, a person would say these bless-ings at home, but many congregations begin their communal prayer with these blessings. They’re based on two sources in the Talmud. Most of them are based on Berachot 60b, but blessings 2, 3 and 4 are based on Menachot 43b. Traditional prayers books and Conservative prayerbooks have different versions of blessings 2, 3 and 4; neither version exactly follows the Talmud text. You can read the Talmud text below, study it in its context, and then decide what’s right for you.

In Berachot 60b, the blessings follow the steps of getting up and dressed, an early version of the Activities of Daily Living: On hearing the rooster crow, say: “Blessed … who gave a brain1 the wit to distinguish between day and night.”

לימא אתרנגול קול שמע כי בינה לשכוי נתן אשר ברו�

לילה ובין יום בין להבחין

Ki shama kol tarngola, leima: “Baruch asher natan lasechvi vina lehavchin bein yom uvein laila.”

On opening the eyes, say: “Blessed … who opens the eyes of the blind.”

לימא עיניה פתח כי עורים פוקח ברו�

Ki fatach einei, leima: “Baruch poke’ach ivrim.”

On sitting up, say: “Blessed … who releases the imprisoned.”

לימא ויתיב תריץ כי אסורים מתיר ברו�

Ki taritz veyativ, leima: “Baruch matir asurim.”

On dressing, say: “Blessed … who clothes the naked.”

לימא לביש כי ערומים מלביש ברו�

Ki lavish, leima: “Baruch malbish arumim.”

On straightening up, say: “Blessed … who straightens the bent.”

אלימ זקיף כי כפופים זוקף ברו�

Ki zakif, leima: “Baruch zokef kefufim.”

When stepping on the floor, say: “Blessed … who spreads land on water.”

לימא לארעא נחית כי המים על הארץ רוקע ברו�

Ki nachit le’arah, leima: “Baruch rokah ha’aretz al hamayim.”

On walking, say: “Blessed … who prepares a person’s steps.”

לימא מסגי כי גבר מצעדי המכין ברו�

Ki masgei, leima: “Baruch hamechin mitzadei gaver.”

On putting on shoes, say: “Blessed … who meets all my needs.”

לימא יהאנ ס ים מ י ס כי צרכי כל לי שעשה ברו�

Ki sayem mesanei, leima: “Baruch she’asah li kol tzorki.”

On fastening the belt, say: “Blessed … who girds Israel with might.”

לימא המייניה אסר כי בגבורה ראליש אוזר ברו�

Ki asar hemyanei, leima: “Baruch ozer Yisra’el bigvurah.”

On donning a hat, say: “Blessed … who crowns Israel with glory.”

רישיה על סודרא פריס כי ישראל עוטר ברו� לימא

בתפארה

Ki faris sudra al reishei, leima: “Baruch oter Yisra’el betifarah.”

1 Some translate שכוי as “rooster,” but it’s a rare word (Job 38:36), and the meaning is uncertain.

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Menachot 43b, on the other hand, seems to reflect on our identity as we start the day: Rabbi Me’ir says, “One should say three blessings every day; these are the ones: ‘Who made me Jewish,’ ‘Who didn’t make me a woman,’ and ‘Who didn’t make me a fool.’”

אדם חייב אומרר"מ ברכות ש�ש לבר� הן אלו יום בכל

ישראל שעשאני אשה עשאני ש�א בור עשאני ש�א

Rabbi Me’ir omer, “Chayav adam levarech shalosh berachot bechol yom. Elu hen: ‘She’asani Yisra’el,’ ‘Shelo asani ishah,’ ‘Shelo asani bor.’”

Rabbi Meir’s blessings invite challenge. Why whould anyone thank God for not making him a woman? Is it better to be a man? Doesn’t this feed

millennia of misogyny? How can you think God can want a blessing like this! In our traditional prayer books, the “fool” became a “slave/servant.” Ah, now we can say that Jewish men should thank God for their full slate of commandments. Women and

Jewish slaves need not observe time-bound commandments, so their obligations are ever so slightly less, leav-ing men to take perverse pride in their own greater spiritual debt.

Or you can be thankful for not being a slave, so you’re free to accept your obligations. Then you can be thankful for being Jewish, so you have the Jewish obligations. Then you can be thankful for not being a woman, so you have more obligations. This is out of order. Try again. Not-a-non-Jew; thanks for the monotheism. Not a woman; thanks for the full

slate of commandments. Not a slave; thanks for the what I just said. In my humble opinion, there’s no way to make sense of these blessings, in their order, even if you’re willing

to insult women. Somehow our prayer books turned Rabbi Meir’s blessings into something worse. “Who did not make me a

non-Jew”; what’s wrong with non-Jews? “Who did not make me a woman,” while women say, “who created me according to God’s will.” Some think this means there’s something inferior about being a woman, but one can understand it to mean “who made me as God really wanted humans to be,” the crown and finishing touch of creation. “Who did not make me a slave/servant.” Ha, ha, you haven’t talked to my boss lately!

There’s a story of a woman who said “who didn’t make me an animal,” and another of a woman who said “who didn’t make me a woman”—perhaps she didn’t understand Hebrew, or perhaps she rejected the misogyn-istic side of fundamental religious practice and determined that she would not be the kind of woman that a man would thank God for not being.

In the blessing thanking God for not making one a non-Jew, some books use גוי and some use גוי .נכרי, “people,” is often translated as “non-Jew” (as in late Hebrew), but the Torah uses this word for the Jewish peo-ple— קדושגוי , a holy nation (Ex. 19:6). So maybe it’s reasonable to translate “who didn’t make me a גוי” as “who didn’t make me a whole people” or “even though you made me just one person.” This is our translation, and it’s designed to help us reflect on the limits of our influence as individuals.

Today, here’s how I understand the traditional version of Rabbi Me’ir’s blessings: “who did not make me a people,” so that I realize I’m only one person and shouldn’t feel too bad that I can’t do everything; “even though you didn’t make me a woman,” because I’m just a guy and it’s obvious that God created women last as

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419 Notes


the crown of creation (not that there’s any point in trying to judge people); and “who made me free” instead of a slave, so that I can make my own choices, which I hope are generally good rather than bad.

You too can be thankful for what you are thankful for, but in any case it seems like a good idea to take a moment each day to think about who and what we are. SPS Sample

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421 Afterword


Afterword Dear Reader:

This would have been the introduction, but you wouldn’t have read it at the beginning of the book, so I moved it to the back.

This first version of this book came into being because Rabbi Lenny Gordon, Jen Feldman and Rachel Gross of the Germantown Jewish Center asked me to prepare a Shabbat morning siddur. I don’t know how to thank them—for their encour-agement and confidence, and for sending me on a personal journey in which I have seen and learned more than I can tell.

To be invited to prepare this book was a great honor. I wish that I had been more deeply versed in our profound tradition, more skilled as a transla-tor, page designer and publisher—in short, that I had been better prepared for the task and better able to complete it. But in life we often find that those who can do better than ourselves are busy with other things; and if we don’t step in, the task will be left undone.

In that humble spirit I offer this book to the Jewish world, hoping it will win me fame and fortune.

More Thanks I would be remiss if I did not thank my family, who inspire my daily life, and my rabbis and teachers, Rabbi David Nelson, Rabbi Robert Gamer, and Shoshana Ben Ozer of Congregation Beth Shalom, the late and sorely missed Rabbi Eliezer Cohen of Congregation Or Chadash, and the late Rev. Louis Klein of Congregation B’nai Moshe. This book may not reflect what they wish I had learned, and they are in no way responsible for my errors, but I thank them for the many things they have taught me.

A Practical Book This is designed to be a practical book, one that people can use without training, so they can follow and participate in Jewish services.

It includes just about everything a congregation needs for its Shabbat morning services, including material for the festivals. The only festivals not covered in full are Rosh Hashanah and Yom Kip-pur, which can fall on Shabbat.

It’s hard to be complete in the Torah service; at that time we add prayers and thanks for different things, and it’s hard to cover all the possibilities; in fact, it’s a time to be creative—we can celebrate the teachings of the Torah by connecting them to society’s immediate needs.

Egalitarian, Non-Sexist I hope I’m not being too chutzpadik in claiming this book is egalitarian and non-sexist. To avoid sexism, the translation avoids male pronouns or specifically male terms for God. To be egalitarian, the Hebrew text adds the Mothers when the Fore-fathers are mentioned. These are the principal departures from other siddurim. For some people, this is too great a departure from tradition, for others it’s not going far enough, so everyone can find cause for complaint. I only hope that some people will find this text opens the treasure-chest of Jewish tradition, when they find other texts slam the lid on their fingers.

The translation does not assume that all chil-dren are sons, or that all parents are fathers, or that God is male. Don’t most of us think that God transcends human ideas of male and female? He-brew makes everything—trees, tires and treats—either masculine or feminine; English has a third option, the neuter “it.” So referring to God as “he” in Hebrew does not mean the same as in English. In fact, it could be misleading. As far as possible,

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then, we avoid referring to God with masculine pronouns.

This book also avoids using “lord” as a word for God. Lord is not a great word. Go back in time, and you’ll find it’s derived from the Old English words for warden of the loaf—“hlaf-weard” (loaf-warden)—whereas “lady” comes from “hlafdige” (loaf-kneader). Think of it: the lady did all the work, kneading the daily bread, and the lord hoarded the result and held the keys. Should we address our prayers to such a word?

So instead of calling God “Lord,” I often use the term “sovereign” or “ruler.” I think “Boss” is the most accurate term in contemporary U.S. soci-ety for someone who has immediate power over a person’s life; our government may be democratic, but our workplace is hierarchical. However, I also think most people would find the colloquial im-mediacy of “Boss” an impediment to prayer.

Why Is the Translation Like That? Most of the translation is contemporary English, choosing a simple word when a lofty one could also be used.

Some is in Singlish™, singable English that fits the common Hebrew tune. Singlish is in bold type.

Some is in verse. As soon as you see verse, you may be tempted to think that it can’t be close to the original. Don’t jump to conclusions, though. In many cases, I think the verse translation is closer to the meaning of the original than a prose transla-tion would be. After all, when Hebrew is artistic, shouldn’t the translation somehow try to capture that artistry?

If you don’t like it, I’m sorry. It’s the best I could do, and it’s time to get over your distrust of rhyme. Much truth can be conveyed through artistry.

Translation and Typography The meaning of our prayers is often subtle, and a single translation cannot imply all the connota-tions. For that reason, this book uses different

types of translations. First, a single Hebrew phrase can be translated different ways in different parts of the book. Second, since many of our prayers are poetry, this book sometimes uses the most com-mon features of English poetry, especially rhythm and rhyme. If the result departs too far from the plain sense of the Hebrew, a footnote provides an alternative translation.

Translations in bold text, like this, are Sing-lish—singable translations that fit the Hebrew tune—so you can sing the English as well as the Hebrew. Many of our psalms and other prayers are acrostics; they follow each letter of the Hebrew aleph-bet or spell a Hebrew word or name. The acrostic letters are bold.

Pale characters, like this, show the congrega-tion’s response to the leader. For an explanation of the appropriate times to respond, see our note on page 415.

Italics in the translation are for words added to explain the literal meaning of the Hebrew. We avoid gender-specific pronouns for God—we don’t want to imply that God is either male or female, so we use italics (God) where the Hebrew uses a pronoun.

Our prayers often quote sources in the Torah or other parts of our scripture. This book marks the sources with a distinct Hebrew font, and the curi-ous can easily chase the allusions to their source. Torah quotations include the “trop,” the cantilla-tion marks. Words added to honor the Matriarchs as well as the Patriarchs are also in a distinct type-face so that those who wish may add the words, while others can easily skip them.

Prayer ו ויקדש את Scripture ש אתוויקד

Torah ש אתו ויקד

Shaded words show variations in the text, either for Shabbat or for different versions of prayers.

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423 Afterword


Pronunciation • ch is the guttural sound in “loch” • u is “oo” as in “good” • e is sometimes pronounced as in “get,”

sometimes as in “persnickety,” and sometimes to rhyme with “may”

• ei is usually pronounced to rhyme with “may”

Jewish Prayer Well, you can’t work on a book like this without developing some thoughts on Jewish prayer. Oy vay! It’s so wrong in so many ways—so obscure, so long, so demanding, so boring. I won’t try to defend many aspects of our prayers, but I will say this. You can look on the Siddur as a sourcebook; read a little here, a little there. But wherever you open it and whatever you read, you’ll find people talking to God. You may not want to say the same things in the same way, but you too want to join their chorus: you want to talk to God. And if you don’t know how, the siddur offers all kinds of models.

Anyway, you haven’t tasted true boredom until you’ve heard the sermon delivered at our wedding.

The Tissue of Quotations Our prayers use quotation from here, a quotation from there. The whole thing looks like a patch-work of quotations; couldn’t someone think up something original for a change?

Well now, when you think about it, there’s not much original in any language. In English, we use the same half-million or so words, just ringing the changes on the combinations. In Hebrew prayer, the vocabulary isn’t words—it’s phrases, quota-tions, verses from psalms and other sources, each one rich with contextual connotations. I’ve tried to show some of those connotations in the footnotes.

My Hope, My Fear How long can a book like this last? While our traditional prayers go back hundreds of years, the way in which we present them can last only a much shorter time. While I’d like to think this is a book that “steel in strength and time in durance shall outwear” (as Spenser said of his Shepherd’s Calendar), I know better. A translation is useful if it’s contemporary; five or ten years from now, the English language will have moved on, and this will be out of date.

In the meantime, I hope this book will help people find Jewish tradition easier to reach, taste and enjoy than before. How strange that my meta-phor should recall the Garden of Eden and (as Milton said) “the fruit of that forbidden tree.” For deep beneath my sunny hope lives a dark fear: that I should divert people from the true path of Jewish prayer and undermine their bond with God, the very bond I aim to strengthen. Dear Reader, you must be my judge until one will come to settle all our religious disputes.

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425 Bibliography


Bibliography Here’s a list of the books I had on my desk while I worked on this book. It doesn’t reflect the debts I owe to the many writers and people who have made me think and brought me (some) understanding.

Adelsohn, A. Z. Jewish Liturgy and Its Development. New York: Henry Holt, 1932. Alcalay, Reuben. The Complete Hebrew-English Dictionary. Jerusalem; Massadah Publishing, 1965. Birnbaum, Philip, tr. and annot. Daily Prayer Book: Ha-Siddur Ha-Shalem. New York: Hebrew Publishing

Company, 1977. Braude, William G. The Midrash on Psalms. New Haven: Yale University Press, 1959. Dahood, Mitchell, S. J. tr. Psalms (three volumes). New York: Doubleday, 1966-70. Danziger, Rabbi Hillel. tr. and annot. The ArtScroll Tehillim. Brooklyn: Mesorah Publications, 1988. Davis, Rabbi Avrohom. The Complete Metsudah Siddur. New York: Metsudah, 1990. Dembitz, Lewis N. Jewish Services in Synagogue and Home. Philadelphia: The Jewish Publication Society,

1898. Feuer, Rabbi Avrohom Chaim, tr. Tehillim: A New Translation with a Commentary Anthologized from Talmudic,

Midrashic and Rabbinic Sources. Brooklyn: Mesorah Publications, 1977. Graves, Robert and Raphael Patai. Hebrew Myths: The Book of Genesis. New York: Greenwich House, 1983. Gold, Avie. The Complete ArtScroll Machzor: Succos (Nusach Ashkenaz). New York: Mesorah, 1987. Harlow, Rabbi Jules, ed. and tr. Siddur Sim Shalom: A Prayerbook for Shabbat, Festivals, and Weekdays. New

York: The Rabbinical Assembly, 1985. Hertz, Joseph H. The Authorised Daily Prayer Book, Revised Edition: Hebrew Text, English Translation With

Commentary and Notes. New York: Bloch, 1963. Klein, Isaac. A Guide to Jewish Religious Practice. New York: The Jewish Theological Seminary of America,

1979. Milgrom, Abraham. Jewish Worship. Philadelphia: The Jewish Publication Society, 1971. Sabbath and Festival Prayer Book. The Rabbinical Assembly of America and The United Synagogue of Ameri-

ca, 1946. Scherman, Rabbi Nosson. The Complete Artscroll Siddur. Brooklyn: Mesorah Publications, 1984. Scherman, Nosson and Meir Zlotowitz, General Editors. The Mishnah: Seder Moed vol 1(a): A New Transla-

tion with a Commentary Anthologized from Talmudic, Midrashic and Rabbinic Sources. New York: Mesorah, 1982.

Singer, Rev. S. The Authorized Daily Prayer Book of the United Hebrew Congregations of the British Com-monwealth of Nations. London: Eyre and Spottiswoode, 1962

The Koren Classic Siddur: A Hebrew Prayerbook. Pocket size Ashkenaz (Hebrew Edition). Jerusalem: Koren Publishers, 2008.

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SPS - 2bjewish.com 978-1-888822-43-4.Web.pdf · On Jewish Prayer The good things about Jewish prayer were expressed by George Eliot in her wonderful book, Daniel Deronda. Of all nineteenth-century