‫סדור‬

‫פרחי קדש‬
Siddur Pirchei Kodesh

Morning Service for Shabbat

Excerpted from the Complete Siddur

Toronto
2011—5772
Copyright © 2011 by Holy Blossom Temple. All rights reserved. No part of this publication may be
reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy,
recording, scanning, or any information or storage retrieval system, without written permission from
Holy Blossom Temple.

An extension of the copyright page begins on page 603, and includes a list of references, credits,
acknowledgments, and sources for copyrighted materials which are used herein. Additional
information enabling the publisher to further clarify or update any such references, credits,
acknowledgements and/or sources in subsequent editions is welcomed.

Holy Blossom Temple

1950 Bathurst Street
Toronto, Ontario M5P 3K9
www.holyblossom.org

Library and Archives Canada Cataloguing in Publication

Sidur Pirhe
. Kodesh
. = Siddur Pirchei Kodesh : a prayerbook
for weekdays, Shabbat, festivals and other sacred occasions.

Text in English and Hebrew.

ISBN 978-0-9698469-3-2

1. Judaism—Prayers and devotions.

I. Holy Blossom Temple (Toronto, Ont.)

BM665.A3H65 2011 296.4'5 C2011-905196-6

Front cover graphic: detail from Herman Chapel Ark doors

Produced for Holy Blossom Temple by Malcolm Lester & Associates

Editorial: Cy Strom, Diane Kriger
Design and production coordination: Jack Steiner
Typesetting: Baruch Sienna, Jack Steiner
Permissions and sources: Meghan Behse, Leslie de Freitas

Printed in Canada by Webcom

1 2 3 13 12 11
 Siddur Committee
Rabbi Yael Splansky, Editor

Rabbi John Moscowitz Randi Garfinkel

Cantor Benjamin Z. Maissner Brenda Saunders
 Dedication
This prayer book is made possible by a generous gift from
Hershell Ezrin and Sharyn Salsberg Ezrin
In Loving Memory of Their Parents
Marcia and Sydney Ezrin (z”l)
Lillian and Nathan Salsberg (z”l)

Leaders of their synagogues like their parents before them,

Marcia and Sydney Ezrin and Lillian and Nathan Salsberg held the prayerbook
as a sacred inheritance to be lovingly entrusted from the hands of one generation
to the next. Presented as a gift before a long journey, when a new home was
established, and at other important moments in the lives of their families,
each siddur was given with personal blessings.

Their prayerbooks, now treasured family heirlooms, were inscribed with

genealogical information, lists of names, yahrzeit dates, and the names of towns
from which family members came. The prayers of the Jewish People
have thereby been woven into the lives of the
Ezrin and Salsberg families for generations to come.

Marcia and Sydney Ezrin, and Lillian and Nathan Salsberg instilled in
their children a love of Judaism and Israel, of community and
synagogue life. May their spirit and commitment to our tradition
be remembered forever.
 Dedication
Holy Blossom Temple is pleased to dedicate this prayerbook in
honour of Rabbi W. Gunther and Elizabeth S. Plaut.

The impact the Plauts have made on the Jewish world

through their writing, teaching, and leading example is beyond
measure. Rabbi Plaut served our congregation as its
Senior Rabbi from 1961 to 1977 and as its Senior Scholar for the
years following his retirement. Together, Rabbi and Mrs. Plaut
shaped and strengthened the Holy Blossom Temple community
for more than four decades.

This prayerbook is made possible by a personal gift from

Judith Plaut, and Rabbi Dr. Jonathan V. and Carol Plaut
in loving devotion to their parents. This prayerbook is also
supported by a number of Temple funds to which congregants
have given generously over the years in honour of
the Plaut Family.

Rabbi and Mrs. Plaut will forever be treasured by

this sacred congregation.
 ‫שחרית לשבת‬
Morning Service
for Shabbat
This is Israel’s day! A day of light and joy. A Shabbat of rest.

You announced commandments when we stood at Mount Sinai:

I am to keep Shabbat and Festivals all my years,
To set out before me fine foods and festive meals.
A Shabbat of rest.

This is Israel’s day! A day of light and joy. A Shabbat of rest.

Heart’s delight for a broken nation.

For souls in pain, grant an extra soul.
For a laboured soul, extract all sorrow.
A Shabbat of rest.

This is Israel’s day! A day of light and joy. A Shabbat of rest.

You sanctified it, blessed it above all days.

On the sixth day You finished Your work on the world.
On this day the sorrowful, too, find quiet and respite.
A Shabbat of rest.

This is Israel’s day! A day of light and joy. A Shabbat of rest.

( Excerpt from a Shabbat table song attributed to Isaac Luria, Israel, 16th c.,
but likely composed by Isaac Handali, Feodosiya, Southern Ukraine, 15th c.)
e Private Prayer ‫תפילת יחיד‬
These early morning prayers were originally recited at home to accompany
the daily rituals of rising, washing, attending to bodily needs, and
dressing. As one regains full consciousness, these blessings offer thanks
for body, mind, and soul. They acknowledge one’s place in the world of
nature, the family of humanity, and the People Israel. These prayers may
also be recited in the synagogue as a private meditation to ready oneself
for the communal worship service.

Thanking God ‫מודה אני‬

I give thanks to You, living and ‫ ֶמֽלֶ ְך‬, ‫ֽיך‬ָ ‫מוֹ ָדה ֲאנִ י לְ ָפ ֶנ‬/‫מוֹ ֶדה‬ I lie down,
I sleep, and I
everlasting Sovereign, for You ‫ ׁ ֶש ֶה ֱחזַ ְֽר ָּת ִּבי נִ ׁ ְש ָמ ִתי‬,‫ַחי ְו ַק ָ ּים‬ wake, knowing
have mercifully restored my soul.
. ‫ְּב ֶח ְמלָ ה; ַר ָּבה ֱאמוּנָ ֶ ֽת ָך‬ the Eternal
Abounding is Your faithfulness. One is my
support.
(Psalm 3:6)
For Health ‫אשר יצר‬
Praised are You, Adonai our God, ‫ ֶמֽלֶ ְך‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫רוּך ַא ָּתה‬ ְ ‫ָּב‬ ּBabylonian
Talmud, B’rachot
Sovereign of the Universe, who ‫ ֲא ׁ ֶשר יָ ַצר ֶאת ָה ָא ָדם‬,‫ָהעוֹ לָ ם‬ 60b
has made the human form with
‫וּב ָרא בוֹ נְ ָק ִבים‬ ָ ,‫ְּבח ְכמָה‬
wisdom. You have created within
it an intricate system of valves
.‫ ֲחלוּלִ ים ֲחלוּלִ ים‬,‫נְ ָק ִבים‬
and vital organs. It is revealed ,ָ‫וּע לִ ְפנֵ י ִכ ֵּסא ְכבוֹ ֶ ֽדך‬ַ ‫ָגּלוּי ְויָ ֽד‬
and known before Your Throne of ֹ‫ או‬,‫ׁ ֶש ִאם יִ ּ ָפ ֵת ַֽח ֶא ָחד ֵמ ֶהם‬
Glory that if even one were to fail, ‫ ִאי ֶא ְפ ׁ ָשר‬,‫יִ ָּס ֵתם ֶא ָחד ֵמ ֶהם‬
it would be impossible to sustain ָ ֶ‫לְ ִה ְת ַק ֵ ּים ְולַ ֲעמוֹ ד לְ ָפנ‬
. ‫ֽיך‬
oneself and stand before You. ְ ‫ָּב‬
Praised are you, Adonai, Healer of
‫ רוֹ ֵפא כל ָּבשָׂ ר‬, ָ‫רוּך ַא ָּתה יְ י‬
all flesh and Maker of wonders. .‫וּמ ְפלִ יא לַ ֲעשׂ וֹ ת‬ַ

‫מוֹ ֶדה ֲאנִ י‬

(“I give thanks”) Upon awakening, ‫ֲא ׁ ֶשר יָ ַצר‬
(“who has made”) It is a religious
one recites this prayer in gratitude for having duty to avoid anything which will harm the body,
been restored to consciousness. God protects and to strive to acquire habits that will help us
and sustains each sleeping soul; each morning become strong and healthy. As it is written
we take back responsibility to give direction and (Deuteronomy 4:15): “For your own sake, you
purpose to the day ahead. must guard your lives well.” (Kitzur Shulchan
Aruch)

147
For Putting on the Tallit ‫ברכי נפשי‬
Praise the Eternal One, O my soul! ;‫הוה‬
ֹ ָ ְ‫ָּב ְר ִכי נַ ְפ ׁ ִשי ֶאת־י‬ Psalm 104:1,2
How splendid are You, Adonai, ,‫ ָ ּג ַ ֽדלְ ָּת ְמאֹד‬,‫הוה ֱאל ַֹהי‬ ֹ ָ ְ‫י‬
my God, arrayed in glory and
:‫הוֹ ד ְו ָה ָדר לָ ָב ׁ ְֽש ָּת‬
grandeur! You wrap Yourself in
light as with a garment. You spread ,‫ֹֽע ֶטה־אוֹ ר ַּכ ּ ַשׂ לְ ָמה‬
out the heavens like a curtain. :‫יעה‬ ָ ‫נוֹ ֶטה ׁ ָש ַמֽיִ ם ַּכיְ ִר‬
Here am I, wrapping myself in the ‫ִהנְ נִ י ִמ ְת ַע ֵּטף ְּב ַט ִּלית ׁ ֶשל‬
fringed tallit in order to fulfill the ‫יצת ְּכ ֵדי לְ ַק ֵ ּים ִמ ְצ ַות‬ ִ ‫ִצ‬
commandment of my Creator,
:‫ ַּכ ָּכתוּב ַּב ּתוֹ ָרה‬,‫ּבוֹ ְר ִאי‬
as it is written in the Torah:
“They shall make tzitzit for ‫יצת ַעל־‬ ִ ‫ְו ָעשׂ וּ לָ ֶהם ִצ‬ Numbers 15:38
themselves on the corners of .‫יהם לְ דֹר ָֹתם‬ ֶ ‫ַּכנְ ֵפי ִבגְ ֵד‬
their garments throughout their
generations.”
Even as I cover myself with a tallit ‫וּכ ׁ ֵשם ׁ ֶש ֲאנִ י ִמ ְת ַּכ ֶּסה‬ ְ Babylonian Talmud,
in this world, so may my soul ‫ ֵּכן‬,‫ְב ַט ִּלית ָּבעוֹ לָ ם ַה ֶ ּזה‬ M’nachot 43a

merit being robed in a beautiful

‫ִּתזְ ֶּכה נִ ׁ ְש ָמ ִתי לְ ִה ְתלַ ֵּב ׁש‬
garment in the World to Come, in
the Garden of Eden. Amen. ‫ְּב ַט ִּלית נָ ָאה לָ עוֹ לָ ם ַה ָּבא‬
.‫ ָא ֵמן‬.‫ְּבגַ ן ֵע ֶֽדן‬
Praised are You, Adonai our God, ,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫רוּך ַא ָּתה‬ ְ ‫ָּב‬
Sovereign of the Universe, who has ּ‫ ֲא ֶשר ִק ְּד ׁ ָשֽנו‬,‫ֶמֽלֶ ְך ָהעוֹ לָ ם‬
sanctified us with mitzvot, and has ‫ ְו ִצ ָ ּוֽנוּ לְ ִה ְת ַע ֵּטף‬,‫ְּב ִמ ְצו ָֹתיו‬
commanded us to wrap ourselves
in tzitzit.
.‫יצת‬ ִ ‫ַּב ִ ּצ‬

‫יצת‬
ִ ‫ִצ‬ (“tzitzit”) By the second or third before prayer. (Rabbi Lawrence Hoffman)
century it was common for the Rabbis to put Now that every adult Jew can wear a tallit,
fringes on their robes in fulfillment of this com- each of us is called upon to be as discerning as
mandment. Wrapping oneself in such a a judge, as learned as a teacher, as prayerful as
garment was the practice of judges before a a rabbi.
trial, teachers before discourse, and Rabbis

148
e Morning Service ‫שחרית לשבת‬
for Shabbat
Standing before God in prayer, I do not stand alone. I stand in the company
of my people, a company both visible and invisible, spanning space as well
as time. For many, although perhaps not for all, being with others makes
prayer itself easier. It helps to make manifest the presence of the Holy One,
whom the psalmist describes as “enthroned upon the praises of the People
of Israel” (Psalm 22:4). (Rabbi Jakob Petuchowski)
Shabbat affords sacred indulgences rarely enjoyed during the week—
leisure time for prayer, study, and the company of family, friends, and
congregation. The Shabbat morning service is expanded with extra
poetry, music, Torah and Haftarah readings, and often joyful life cycle
celebrations, when individuals affirm their place within the collective by
finding their own prayers among “the praises of Israel.”

In God’s House ‫מה טבו‬

How lovely are your tents, O Jacob, ,‫ יַ ֲעקֹב‬, ‫ֽיך‬ָ ֶ‫ה־טֹבוּ א ָֹהל‬ ֽ ּ ‫ַמ‬ Numbers 24:5
your dwelling places, O Israel! ָ
!‫ יִ ְשֹ ָר ֵאל‬, ‫ִמ ׁ ְש ְּכנ ֶֹתֽיך‬
As for me, O God, abounding in , ‫ית ָך‬
ֽ ֶ ‫ַו ֲאנִ י ְּברֹב ַח ְס ְּד ָך ָאבוֹ א ֵב‬ Psalm 5:8
grace, I enter Your House. I worship ‫יכל־ק ְד ׁ ְש ָך‬ ַ ‫ל־ה‬ֵ ‫ֶא ׁ ְש ַּת ֲח ֶוה ֶא‬
with awe in Your holy Temple.
: ‫ְּביִ ְר ָא ֶ ֽת ָך‬
Adonai, I love this sanctuary, the , ‫ית ָך‬ֽ ֶ ‫ ָא ַה ְֽב ִּתי ְמעוֹ ן ֵּב‬,‫הוה‬ ֹ ָ ְ‫י‬ Psalm 26:8
dwelling place of Your glory. ָ
‫ ַו ֲאנִ י‬: ‫וּמקוֹ ם ִמ ׁ ְש ַּכן ְּכבוֹ ֶ ֽדך‬ ְ
Humbly I worship and humbly
‫ ֶא ְב ְר ָכה‬,‫ֶא ׁ ְש ַּת ֲח ֶוה ְו ֶא ְכ ָ ֽר ָעה‬
I seek blessing from the Eternal,
my Maker. :‫הוה עֹשִׂ י‬ ֹ ָ ְ‫לִ ְפנֵ י־י‬
I offer my prayer to You, Adonai, at ,‫הוה‬ ֹ ָ ְ‫ י‬, ‫ ְת ִפ ָּל ִתי־לְ ָך‬,‫ַו ֲאנִ י‬ Psalm 69:14
this time of favour. O God, in Your ‫ ְּברב־‬,‫ֵעת ָרצוֹ ן; ֱאל ִֹהים‬
gracious love, answer me with the
: ‫ ֲענֵ ֽנִ י ֶּב ֱא ֶמת יִ ׁ ְש ֶ ֽע ָך‬, ‫ַח ְס ֶּ ֽד ָך‬
truth of Your deliverance.
‫ה־טֹב ּו‬
ּ ‫ַמ‬(“how lovely”) May the door of enmity. May its threshold be no stumbling block
this synagogue be wide enough to receive to young or straying feet.
all who hunger for love, all who are lonely May it be too high to admit complacency,
for friendship. May it welcome all who have cares selfishness, and harshness. May this synagogue
to unburden, thanks to express, hopes to nur- be, for all who enter, the doorway to a richer and
ture. May the door of this synagogue be narrow more meaningful life. (Rabbi Sidney Greenberg)
enough to shut out pettiness and pride, envy and

149
For Torah Study ‫לעסוק בדברי תורה‬
Praised are You, Adonai our God, ,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫רוּך ַא ָּתה‬ ְ ‫ָּב‬ Shammai says:
Sovereign of the Universe, who has ּ‫ ֲא ׁ ֶשר ִק ְּד ׁ ָשֽנו‬,‫ֶמֽלֶ ְך ָהעוֹ לָ ם‬ Make a fixed time
for Torah study.
sanctified us with mitzvot, and has
‫ ְו ִצ ָ ּוֽנוּ לַ ֲעסוֹ ק‬,‫ְּב ִמ ְצו ָֹתיו‬ (Pirkei Avot 1:15)
commanded us to engage in words
of Torah. .‫ְּב ִד ְב ֵרי תוֹ ָרה‬
Adonai our God, make the words ‫ ֶאת‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫ְו ַה ֲע ֶרב נָ א‬ Hillel teaches: Do
of Your Torah sweet in our mouths, ָ‫וּב ִפי ַע ְּמך‬ ְ ,ּ‫ִּד ְב ֵרי תוֹ ָר ְת ָך ְּב ִפֽינו‬ not say, “When I
have leisure time
and in the mouths of Your People
ּ‫ ְונִ ְהיֶ ה ֲאנַ ְֽחנו‬,‫ֵּבית יִ שְׂ ָר ֵאל‬ I shall study,” for
Israel, so that we and our children
‫ ְו ֶצ ֱא ָצ ֵאי ַע ְּמ ָך ֵּבית‬,ּ‫ְו ֶצ ֱא ָצ ֵאֽינו‬
you may never
shall come to know Your name have any leisure.

and study Torah for its own sake. , ‫ ֻּכ ָּלֽנוּ יוֹ ְד ֵעי ׁ ְש ֶמ ָֽך‬,‫יִ שְׂ ָר ֵאל‬ (Pirkei Avot 2:5)

Praised are You, Adonai, Teacher ְ ‫ ָּב‬.‫ לִ ׁ ְש ָמ ּה‬, ‫ְולוֹ ְמ ֵדי תוֹ ָר ֶ ֽת ָך‬
‫רוּך‬
of Torah to Your People Israel. ֹ‫ ַה ְמלַ ֵּמד ּתוֹ ָרה לְ ַע ּמו‬, ָ‫ַא ָּתה יְ י‬
.‫יִ שְׂ ָר ֵאל‬
Praised are You, Adonai our God, ‫ ֶמֽלֶ ְך‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫רוּך ַא ָּתה‬ ְ ‫ָּב‬
Sovereign of the Universe, who has ‫ ֲא ׁ ֶשר ָּב ַֽחר ָּבֽנוּ ִמ ּכל‬,‫ָהעוֹ לָ ם‬
chosen us from all peoples by giving
.ֹ‫ ְונָ ַֽתן לָ ֽנוּ ֶאת ּתוֹ ָרתו‬,‫ָה ַע ִּמים‬
us Your Torah. Praised are You,
.‫ נוֹ ֵתן ַה ּתוֹ ָרה‬, ָ‫רוּך ַא ָּתה יְ י‬ ְ ‫ָּב‬
Adonai, Giver of Torah.

Priestly Benediction ‫ברכת כהנים‬

May God bless you and protect you. : ‫הוה ְויִ ׁ ְש ְמ ֶ ֽר ָך‬ ֹ ָ ְ‫יְ ָב ֶר ְכ ָך י‬ Numbers 6:24–26
May it be God’s will! .‫ֵּכן יְ ִהי ָרצוֹ ן‬ This three-fold
blessing addresses
May God’s Presence shine upon : ָּ‫יח ֶֽ ּנך‬ ָ ֶ‫הוה ּ ָפנָ יו ֵאל‬
ֻ ‫ֽיך ִו‬ ֹ ָ ְ‫יָ ֵאר י‬ our needs on three
planes: material,
you and be gracious to you. .‫ֵּכן יְ ִהי ָרצוֹ ן‬ social, and spiritual.
May it be God’s will!
May God’s favour turn to you ָ ֶ‫הוה ּ ָפנָ יו ֵאל‬
‫ֽיך‬ ֹ ָ ְ‫יִ שָּׂ א י‬
and grant you peace. :‫ְויָ שֵׂ ם לְ ָך ׁ ָשלוֹ ם‬
May it be God’s will!
.‫ֵּכן יְ ִהי ָרצוֹ ן‬
‫ַל ֲעסוֹ ק ְּב ִד ְב ֵרי תוֹ ָרה‬
(“to engage in words action by studying verses from the Bible
of Torah”) In Judaism, study is a form of wor- and an excerpt from the Mishnah, with its
ship. Immediately after praising God for the gift corresponding commentary from the Talmud.
of Torah, we put our prayer into

150
Obligations Without Measure ‫אלו דברים‬
These are the obligations without ,‫אלּוּ ְד ָב ִרים ׁ ֶש ֵאין לָ ֶהם ׁ ִשעוּ ר‬ ֵֽ Mishnah Pe’ah
1:1; Babylonian
measure, whose reward, too, is ‫יהם ָּבעוֹ לָ ם‬ ֶ ‫ׁ ֶש ָא ָדם אוֹ ֵכל ּ ֵפרוֹ ֵת‬ Talmud,
without measure, in this world
‫ַה ֶ ּזה ְו ַה ֶֽ ּק ֶרן ַק ֶ ּי ֶֽמת לוֹ לָ עוֹ לָ ם‬ Shabbat 127a
and in the World to Come:
:‫ ְו ֵאֽלּ וּ ֵהן‬,‫ַה ָּבא‬
To honour father and mother, ,‫ִּכ ּבוּד ָאב ָו ֵאם‬
to act responsibly—one to the other, ,‫וּגְ ִמילוּת ֲח ָס ִדים‬
to hasten to the house of study ‫ְו ַה ׁ ְש ָּכ ַמת ֵּבית ַה ִּמ ְד ָר ׁש‬
both morning and evening, ,‫ׁ ַש ֲח ִרית ְו ַע ְר ִבית‬
to welcome the stranger, ,‫ְו ַה ְכנָ ַסת אוֹ ְר ִחים‬
to visit the sick, ,‫וּב ּקוּר חוֹ לִ ים‬ ִ
to rejoice with bride and groom, ,‫ְו ַה ְכנָ ַסת ַּכ ָּלה‬
to accompany the dead to the grave, ,‫וּלְ ָויַ ת ַה ֵּמת‬
to pray with sincerity, ,‫ְו ִע ּיוּן ְּת ִפ ָּלה‬
to make peace between one and ‫ַו ֲה ָב ַאת ׁ ָשלוֹ ם ֵּבין ָא ָדם‬
another; ; ֹ‫לַ ֲח ֵברו‬
but the study of Torah rivals them all. .‫ְו ַתלְ מוּד ּתוֹ ָרה ְּכנֶ ֽגֶ ד ֻּכ ָּלם‬

For the Soul ‫אלהי נשמה‬

My God, the soul You have given me ‫ נְ ׁ ָש ָמה ׁ ֶש ָ ּנ ַת ָּֽת ִּבי‬,‫ֱאל ַֹהי‬
is pure! You created and formed it. ,‫את ּה‬ ָ ‫ְטהוֹ ָרה ִהיא! ַא ָּתה ְב ָר‬
You breathed it into me and watch
‫ ַא ָּתה נְ ַפ ְח ָּת ּה‬,‫ַא ָּתה יְ ַצ ְר ָּת ּה‬
over it with care.
.‫ ְו ַא ָּתה ְמ ׁ ַש ְּמ ָר ּה ְּב ִק ְר ִּבי‬,‫ִּבי‬

‫ עוֹ ָלם ַה ָּבא‬... ‫עוֹ ָלם ַה ֶּזה‬

(“this world ... the ‫נְ ׁ ָש ָמה‬
(“soul”) In the Bible, neshamah means
World to Come”) Within us are all the worlds, “breath” or “a breathing, living person.” In this
and we can, therefore, access them all. By prayer, however, neshamah means “soul,” and
studying Torah and performing mitzvot we give reflects the later Rabbinic idea that a person
birth to the angelic within us. (Rabbi Pinchas of consists of two distinct parts—a body and
Koretz) a soul.

151
So long as my soul remains within ,‫ּכל זְ ַמן ׁ ֶש ַה ְ ּנ ׁ ְָש ָמה ְּב ִק ְר ִּבי‬ Prayer is to the
me I shall give thanks to You, my ָ ֶ‫מוֹ ָדה ֲאנִ י לְ ָפנ‬/‫מוֹ ֶדה‬
ָ‫ יְ י‬, ‫ֽיך‬ soul what food is
to the body.
God and God of my ancestors,
‫ ִר ּבוֹ ן ּכל‬,‫ֱאל ַֹהי ֵואל ֵֹהי ֲאבוֹ ַתי‬ (Yehudah HaLevi)
Sovereign of all creation, Protector
of every human spirit. .‫ ֲאדוֹ ן ּכל ַה ְ ּנ ׁ ָשמוֹ ת‬,‫ַה ַּמ ֲעשִׂ ים‬
Praised are You, Adonai, in whose ‫ ֲא ׁ ֶשר ְּביָ דוֹ נֶ ֶֽפ ׁש‬, ָ‫רוּך ַא ָּתה יְ י‬ ְ ‫ָּב‬
hand are the souls of all the living .‫וּח ּכל ְּבשַׂ ר ִא ׁיש‬ ַ ‫ ְו ֽר‬,‫ּכל ָחי‬
and the spirit of every human being.

Morning Blessings ‫ברכות השחר‬

Praised are You, Adonai our God, ‫ ֶמֽלֶ ְך‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫רוּך ַא ָּתה‬ ְ ‫ָּב‬ From Babylonian
Sovereign of the Universe, who has ‫ ֲא ׁ ֶשר נָ ַתן לַ ּ ֶשׂ ְכ ִוי‬,‫ָהעוֹ לָ ם‬ Talmud, B’rachot
60b; Job 38:36
given the rooster the instinct to
‫ לְ ַה ְב ִחין ֵּבין יוֹ ם‬,‫ִבינָ ה‬
distinguish day from night.
.‫וּבין לָ ֽיְ לָ ה‬
ֵ
Praised are You, Adonai our God, ‫ ֶמֽלֶ ְך‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫רוּך ַא ָּתה‬ ְ ‫ָּב‬
Sovereign of the Universe, .‫ ׁ ֶש ָעשַׂ ֽנִ י יִ שְׂ ָר ֵאל‬,‫ָהעוֹ לָ ם‬
who has made me a Jew.
Praised are You, Adonai our God, ‫ ֶמֽלֶ ְך‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫רוּך ַא ָּתה‬ְ ‫ָּב‬
Sovereign of the Universe, .‫בת חוֹ ִרין‬/‫ן‬ ַּ ‫ ׁ ֶש ָעשַׂ ֽנִ י ֶּב‬,‫ָהעוֹ לָ ם‬
who has made me free.
Praised are You, Adonai our God, ‫ ֶמֽלֶ ְך‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫רוּך ַא ָּתה‬ ְ ‫ָּב‬
Sovereign of the Universe, who has .ֹ‫ ׁ ֶש ָעשַׂ ֽנִ י ִּכ ְרצוֹ נו‬,‫ָהעוֹ לָ ם‬
made me according to Your will.
Praised are You, Adonai our God, ‫ ֶמֽלֶ ְך‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫רוּך ַא ָּתה‬ְ ‫ָּב‬
Sovereign of the Universe, .‫ ּפוֹ ֵ ֽק ַח ִע ְו ִרים‬,‫ָהעוֹ לָ ם‬ From Psalm 146:8
who opens the eyes of the blind.
Praised are You, Adonai our God, ‫ ֶמֽלֶ ְך‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫רוּך ַא ָּתה‬
ְ ‫ָּב‬
Sovereign of the Universe, .‫ ַמלְ ִּב ׁיש ֲע ֻר ִּמים‬,‫ָהעוֹ לָ ם‬
who clothes the naked.
Praised are You, Adonai our God, ‫ ֶמֽלֶ ְך‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫רוּך ַא ָּתה‬
ְ ‫ָּב‬
Sovereign of the Universe, .‫סוּרים‬
ִ ‫ ַמ ִּתיר ֲא‬,‫ָהעוֹ לָ ם‬
who frees the captive.
Praised are You, Adonai our God, ‫ ֶמֽלֶ ְך‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫רוּך ַא ָּתה‬
ְ ‫ָּב‬
Sovereign of the Universe, .‫פוּפים‬ ִ ‫ זוֹ ֵקף ְּכ‬,‫ָהעוֹ לָ ם‬
who lifts up the fallen.

152
Praised are You, Adonai our God, ְ ‫ָּב‬
‫ ֶמֽלֶ ְך‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫רוּך ַא ָּתה‬
Sovereign of the Universe, who .‫ רוֹ ַקע ָה ָא ֶֽרץ ַעל ַה ָּמֽיִ ם‬,‫ָהעוֹ לָ ם‬ From Psalm
spreads out the land over the waters. 136:6

Praised are You, Adonai our God, ‫ ֶמֽלֶ ְך‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫רוּך ַא ָּתה‬
ְ ‫ָּב‬
Sovereign of the Universe, .‫ ׁ ֶש ָעשָׂ ה לִ י ּכל צ ְר ִּכי‬,‫ָהעוֹ לָ ם‬
who provides for all my needs.
Praised are You, Adonai our God, ‫ ֶמֽלֶ ְך‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫רוּך ַא ָּתה‬
ְ ‫ָּב‬
Sovereign of the Universe, .‫ ַה ֵּמ ִכין ִמ ְצ ֲע ֵדי גָ ֶֽבר‬,‫ָהעוֹ לָ ם‬ From Psalm
who makes firm our steps. 37:23

Praised are You, Adonai our God, ‫ ֶמֽלֶ ְך‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫רוּך ַא ָּתה‬
ְ ‫ָּב‬
Sovereign of the Universe, who .‫בוּרה‬
ָ ְ‫ אוֹ זֵ ר יִ שְׂ ָר ֵאל ִּבג‬,‫ָהעוֹ לָ ם‬
girds Israel with strength.
Praised are You, Adonai our God, ‫ ֶמֽלֶ ְך‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫רוּך ַא ָּתה‬
ְ ‫ָּב‬
Sovereign of the Universe, .‫ עוֹ ֵטר יִ שְׂ ָר ֵאל ְּב ִת ְפ ָא ָרה‬,‫ָהעוֹ לָ ם‬
who crowns Israel with glory.
Praised are You, Adonai our God, ‫ ֶמֽלֶ ְך‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫רוּך ַא ָּתה‬ ְ ‫ָּב‬
Sovereign of the Universe, .‫ ַהנּ וֹ ֵתן לַ ָ ּי ֵעף ּ ֹֽכ ַח‬,‫ָהעוֹ לָ ם‬ From Isaiah 40:29
who gives strength to the weary.
Praised are You, Adonai our God, ‫ ֶמֽלֶ ְך‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫רוּך ַא ָּתה‬
ְ ‫ָּב‬
Sovereign of the Universe, who ‫ ַה ַּמ ֲע ִביר ׁ ֵשנָ ה ֵמ ֵעינַ י‬,‫ָהעוֹ לָ ם‬
removes sleep from my eyes and
.‫נוּמה ֵמ ַע ְפ ַע ּ ָפי‬
ָ ‫וּת‬ְ
slumber from my eyelids.

‫ָּברו ְּך ַא ָּתה‬

(“praised are You”) There are 3. blessings over enjoyment, which are acts of
several categories of blessings in the siddur: redemption in the technical sense of buying back
1. blessings of acknowledgement, which are forms for ordinary use what would otherwise be holy,
of praise and thanksgiving. [These morning and therefore not available for our personal
blessings belong to this first category.] benefit. [Blessings over food and drink, for
2. blessings over the performance of command- example, belong to this third category.] (Rabbi
ments, which are formal declarations of intent Jonathan Sacks)
(kavanah) that the act we are about to perform is See page 462 for additional blessings for various
done because God has commanded us to do so. occasions.
[Blessings said before putting on a tallit or light-
ing candles, for example, belong to this second
category.]

153
Sovereign of all the worlds, not in ‫ ל ֹא ַעל‬,‫ִר ּבוֹ ן ּכל ָהעוֹ לָ ִמים‬ Babylonian Talmud,
reliance upon the righteousness of ‫ִצ ְדקוֹ ֵתֽינוּ ֲאנַ ְֽחנוּ ַמ ּ ִפילִ ים‬ Yoma 87b

our deeds do we place our longings ָ ֶ‫ַּת ֲחנוּנֵ ֽינוּ לְ ָפנ‬

‫ ִּכי ַעל‬, ‫ֽיך‬
before You; we look instead to Your ָ ‫ַר ֲח ֶמ‬
abundant mercy.
.‫ֽיך ָה ַר ִּבים‬
For what are we? What is our life, ‫ ֶמה‬,ּ‫ ֶמה ַח ֵ ּי ֽינו‬,ּ‫ָמה ֲאנַ ְֽחנו‬
and what our faithfulness? What is ‫ ַמה‬,ּ‫ ַמה ִ ּצ ְד ֵֽקנו‬,ּ‫ַח ְס ֵּ ֽדנו‬
our goodness, and what our vaunted
‫ ַמה‬,ּ‫ ַמה ּכ ֵֹחֽנו‬,ּ‫וּע ֵ ֽתנו‬ָ ‫ְ ּי ׁש‬
strength? What shall we say in Your ָ ֶ‫ֹאמר לְ ָפנ‬
presence, Adonai our God and God
, ‫ֽיך‬ ַ ּ‫בוּר ֵ ֽתנוּ? ַמה נ‬ ָ ‫ְ ּג‬
of all ages? ?ּ‫יְ יָ ֱאל ֵֹהֽינוּ ֵואל ֵֹהי ֲאבוֹ ֵתֽינו‬
Are not all the conquerors as ‫ֲהל ֹא ּכל ַה ִ ּג ּבוֹ ִרים ְּכ ַאֽיִ ן‬
nothing before You, and those of ‫ ְו ַאנְ ׁ ֵשי ַה ׁ ֵּשם ְּכל ֹא‬, ‫ֽיך‬ָ ֶ‫לְ ָפנ‬
renown as though they had not
,‫ ַו ֲח ָכ ִמים ִּכ ְבלִ י ַמ ָּדע‬,ּ‫ָהיו‬
been, the learned as if they had
no knowledge, and the wise as if
?‫וּנְ בוֹ נִ ים ִּכ ְבלִ י ַהשְׂ ֵּכל‬
without understanding?
Many of our works are vain, and ,ּ‫תהו‬ ֹ ֽ ּ ‫יהם‬ ֶ ֵׂ‫ִּכי רוֹ ב ַמ ֲעש‬
our days pass away like a shadow. ָ ֶ‫יהם ֶה ֶֽבל לְ ָפנ‬
, ‫ֽיך‬ ֶ ‫ימי ַח ֵ ּי‬
ֵ ‫ִו‬
Since all our achievements are
‫וּמוֹ ַתר ָה ָא ָדם ִמן ַה ְּב ֵה ָמה‬ From Ecclesiastes
insubstantial as mist, how dare we 3:19
look upon ourselves as higher than
.‫ ִּכי ַה ּכֹל ָה ֶֽבל‬,‫ָאֽיִ ן‬
the beasts?

‫ָמה ֲאנַ ְחנ ּו‬

(“what are we?”) Our Sages taught: agreement: Indeed, it would have been better
For two and a half years the Schools of Shammai (for the world) had human beings not been
and Hillel held a debate. The former said it created; and yet, since they have already been
would have been better if human beings had created, let them carefully consider their
not been created; the School of Hillel said it is actions—those past and those still ahead of
better for human beings to have been created them. (Babylonian Talmud, Eruvin 13b)
than not. They took a vote and came to this

154
Yet, despite all our frailty, , ‫ית ָך‬
ֽ ֶ ‫ ְּבנֵ י ְב ִר‬, ‫ֲא ָבל ֲאנַ ְֽחנוּ ַע ְּמ ָך‬
we are Your People, bound to . ‫את לַ ֲעבוֹ ָד ֶ ֽת ָך‬
ָ ‫ְואוֹ ָ ֽתנוּ ָק ָ ֽר‬
Your covenant, and called to Your
‫יכ ְך ֲאנַ ְֽחנוּ ַח ָ ּי ִבים לְ הוֹ דוֹ ת‬ ָ ‫לְ ִפ‬
service. We therefore thank and
praise You, and proclaim
‫ וּלְ ָב ֵרך וּלְ ַק ֵּד ׁש‬, ‫לְ ָך וּלְ ׁ ַש ֵּב ֲחך‬
ְ ָ
the holiness of Your name. . ‫ֶאת ׁ ְש ֶמ ָֽך‬
How fortunate we are! !ּ‫ַא ׁ ְש ֵ ֽרינו‬
How good is our portion! ,ּ‫ַמה ּטוֹ ב ֶחלְ ֵ ֽקנו‬
How pleasant our destiny!
,ּ‫וּמה ָ ּנ ִעים גּ וֹ ָרלֵ ֽנו‬ ַ
How beautiful our inheritance!
ּ ָ ‫וּמ‬
!ּ‫ה־י ָפה יְ ֻר ׁ ּ ָש ֵ ֽתנו‬ ַ

‫ֲא ָבל‬(“yet”) With this word the prayer shifts to look when others turn away
from humility to possibility and purpose. to seek to understand when others give up
Everyone should wear two pockets to carry to rouse oneself when others submit
two slips of paper. On the first it is written: to continue the struggle even when one is
“I am but dust and ashes” (Genesis 18:27). On not the strongest
the other it is written: “The world was created to cry out when others keep silent
for my sake” (Babylonian Talmud, Sanhedrin to be a Jew it is that
37b). The secret of life is knowing when to reach it is first of all that
into each pocket. (Rabbi Simcha Bunim of and further
Pzysha) to live when others are dead
‫“( ֶח ְל ֵקנ ּו‬our portion”) and to remember when others forget.
To open eyes when others close them (Emmanuel Eydoux)
to hear when others do not wish to hear

155
P’sukei D’Zimrah ‫פסוקי דזמרה‬
The morning blessings are followed by P’sukei D’Zimrah, “Verses of Song,”
mainly comprising excerpts from Psalms. P’sukei D’Zimrah are thought to be
part of the earliest prayer services of the First Temple period, and were
incorporated into communal celebrations at various holy sites throughout
ancient Israel.
P’sukei D’Zimrah are meant to change the tempo of the service, to
elevate the mood of the congregation with poetic descriptions of God’s
glory. The antiphonal style invites congregational participation.

Praised is the One who spoke ,‫רוּך ׁ ֶש ָא ַמר ְו ָהיָ ה ָהעוֹ לָ ם‬ ְ ‫ָּב‬
and the world came into being. ְ ‫ָּב‬
.‫רוּך הוּא‬
Praised be God. ְ ‫ָּב‬
,‫אשית‬ ִ ׁ ‫רוּך עׁשֶׂ ה ְב ֵר‬
Praised is the Source of creation.
.‫רוּך אוֹ ֵמר ְועוֹ שֶׂ ה‬ ְ ‫ָּב‬
Praised is the One whose word
is deed, whose decree is fact. ,‫וּמ ַק ֵ ּים‬ ְ ‫ָּב‬
ְ ‫רוּך גּ וֹ זֵ ר‬
Praised is the One whose .‫רוּך ְמ ַר ֵחם ַעל ָה ָא ֶֽרץ‬ ְ ‫ָּב‬
compassion covers the earth ,‫רוּך ְמ ַר ֵחם ַעל ַה ְּב ִר ּיוֹ ת‬ ְ ‫ָּב‬
and all its creatures. ְ ‫ָּב‬
‫רוּך ְמ ׁ ַש ֵּלם שָׂ ָכר טוֹ ב‬
Praised is the One who rewards
the reverent. .‫לִ ֵיר ָאיו‬
Praised is the living and eternal God, ,‫רוּך ַחי לָ ַעד ְו ַק ָ ּים לָ נֶ ַֽצח‬ ְ ‫ָּב‬
everlasting Sovereign of the Universe. ,‫וּמ ִ ּציל‬
ַ ‫רוּך ּפוֹ ֶדה‬ ְ ‫ָּב‬
Praised is the Redeemer and Rescuer. ְ ‫ָּב‬
.ֹ‫רוּך ׁ ְשמו‬
Praised is The Name.

ִ ׁ ‫ַָּברו ְּך עֹשֶׂ ה ְב ֵר‬

‫אשית‬ (“praised is the Source of der; its task is chiefly the assault upon, and the
Creation”) Prayer is a brazen act. For it is despoiling of, the heavenly order.... We come
impossible to stand before God, but brazenly. wishing to despoil the order and do marvels.
We all imagine, in one way or another, the Therefore we must be shameless in prayer.
greatness of the Creator: How then can we dare (Rabbi Nachman of Bratzlav)
stand in prayer before God? For prayer is a won-

156
With songs of praise we will glorify ‫וּבזְ ִמירוֹ ת נְ גַ ֶּדלְ ָך‬ ִ ‫ִּב ׁ ְש ָבחוֹ ת‬ There are castles
You; we will speak Your name and ‫ ְונַ זְ ִּכיר ׁ ִש ְמ ָך‬, ‫וּנְ ׁ ַש ֵּב ֲח ָך וּנְ ָפ ֶא ְר ָך‬ in the upper
spheres which
proclaim Your sovereignty, for You
,ּ‫ ֱאל ֵֹהֽינו‬,ּ‫ ַמלְ ֵּכֽנו‬, ‫יכ ָך‬ ְ ִ‫ְונַ ְמל‬ only open to
are our Ruler, the only One, the Life song. (Chasidic
of the Universe. , ‫ ֶמֽלֶ ְך‬,‫יָ ִחיד ֵחי ָהעוֹ לָ ִמים‬ teaching)

Praised are You, Adonai, the ‫וּמפ ָֹאר ֲע ֵדי ַעד‬ ְ ‫ְמ ׁ ֻש ָּבח‬
Sovereign God who is exalted with .‫ׁ ְשמוֹ ַה ָ ּגדוֹ ל‬
songs of praise. ‫ ֶמֽלֶ ְך ְמ ֻה ָּלל‬,ָ‫רוּך ַא ָּתה יְ י‬ ְ ‫ָּב‬
.‫ַּב ִּת ׁ ְש ָּבחוֹ ת‬

Give thanks to Adonai who is good. ,‫יהוה ִּכי־טוֹ ב‬ ֹ ָ ַ‫הוֹ דוּ ל‬ From Psalm 136
God’s love is everlasting. : ֹ‫ִּכי ְלעוֹ ָלם ַח ְס ּדו‬
Give thanks to the God above all gods.
,‫הוֹ דוּ לֵ אל ֵֹהי ָה ֱאל ִֹהים‬
God’s love is everlasting.
: ֹ‫ִּכי ְלעוֹ ָלם ַח ְס ּדו‬
Give thanks to the Power above
all powers. ,‫הוֹ דוּ לַ ֲאדֹנֵ י ָה ֲאדֹנִ ים‬
God’s love is everlasting. : ֹ‫ִּכי ְלעוֹ ָלם ַח ְס ּדו‬
To the only Maker of miracles ,ֹ‫לְ עֹשֵׂ ה נִ ְפלָ אוֹ ת ְ ּגדֹלוֹ ת לְ ַב ּדו‬
and wonders.
: ֹ‫ִּכי ְלעוֹ ָלם ַח ְס ּדו‬
God’s love is everlasting.
To the wise Creator of heaven.
,‫לְ עֹשֵׂ ה ַה ׁ ּ ָש ַמֽיִ ם ִּב ְתבוּנָ ה‬
God’s love is everlasting. : ֹ‫ִּכי ְלעוֹ ָלם ַח ְס ּדו‬
To the One who spread the land out ,‫ל־ה ָּמֽיִ ם‬
ַ ‫לְ ר ַֹקע ָה ָא ֶֽרץ ַע‬
over the waters. : ֹ‫ִּכי ְלעוֹ ָלם ַח ְס ּדו‬
God’s love is everlasting.

‫“( הוֹ ד ּו‬give thanks”) This is likely one of the ear- and the masterpieces of the world hang
liest hymns used in a communal setting. It is all around the castle walls.
described in the Talmud as Hallel HaGadol, “the Breath and broken hearts are Yours, and
Great Song of Praise.” Shabbes melodies. Help me, Eternal One,
O God, what shall I bring you? What gift is there find gifts for You.
You do not have? Another song, a Psalm, do these please you?
Yours are chests of jewels and endless stores of Instruct me what to offer to express my thanks,
snow. for I and all that is mine are Yours.
Glass and seashells line the cases of Your palace (Danny Siegel, adapted)

157
To the Maker of great luminaries. ,‫לְ עֹשֵׂ ה אוֹ ִרים ְ ּגדֹלִ ים‬ Psalms is a
God’s love is everlasting. : ֹ‫ִּכי ְלעוֹ ָלם ַח ְס ּדו‬ monologue
within the
The sun to rule by day. dialogue.
,‫ת־ה ׁ ּ ֶש ֶֽמ ׁש לְ ֶמ ְמ ׁ ֶשֽלֶ ת ַּב ּיוֹ ם‬
ַ ‫ֶא‬ (Hermann Cohen)
God’s love is everlasting.
: ֹ‫ִּכי ְלעוֹ ָלם ַח ְס ּדו‬
And the moon and stars by night.
God’s love is everlasting. ‫ת־ה ָ ּי ֵר ַֽח ְוכוֹ ָכ ִבים‬
ַ ‫ֶא‬
To the One who defeated great
,‫לְ ֶמ ְמ ׁ ְשלוֹ ת ַּב ָּלֽיְ לָ ה‬
kings. : ֹ‫ִּכי ְלעוֹ ָלם ַח ְס ּדו‬
God’s love is everlasting.
,‫לְ ַמ ֵּכה ְמלָ ִכים ְ ּגדׁלִ ים‬
And gave their land as an : ֹ‫ִּכי ְלעוֹ ָלם ַח ְס ּדו‬
inheritance.
God’s love is everlasting. ,‫ְונָ ַתן ַא ְר ָצם לְ נַ ֲחלָ ה‬
As a heritage to Israel, God’s
: ֹ‫ִּכי ְלעוֹ ָלם ַח ְס ּדו‬
servant. ,ֹ‫נַ ֲחלָ ה לְ יִ שְׂ ָר ֵאל ַע ְב ּדו‬
God’s love is everlasting.
: ֹ‫ִּכי ְלעוֹ ָלם ַח ְס ּדו‬
To the One who provides bread
for every human being.
,‫ל־בשָׂ ר‬ָּ ‫נ ֵֹתן לֶ ֶֽחם לְ כ‬
God’s love is everlasting. : ֹ‫ִּכי ְלעוֹ ָלם ַח ְס ּדו‬
O give thanks to God on High. ,‫הוֹ דוּ לְ ֵאל ַה ׁ ָּש ַמֽיִ ם‬
God’s love is everlasting. : ֹ‫ִּכי ְלעוֹ ָלם ַח ְס ּדו‬

A Psalm, a Song for the Sabbath Day. :‫ִמזְ מוֹ ר ׁ ִשיר לְ יוֹ ם ַה ַּׁש ָּבת‬ From Psalm 92

It is good to give thanks to the ,‫יהוה‬

ֹ ָ ַ‫טוֹ ב לְ הֹדוֹ ת ל‬
Eternal One, to sing to Your name, :‫ ֶעלְ יוֹ ן‬, ‫וּלְ זַ ֵּמר לְ ׁ ִש ְמ ָך‬
O Most High!
To tell of Your love in the morning, , ‫לְ ַה ִגּיד ַּב ּֽבֹ ֶקר ַח ְס ֶ ּ ֽד ָך‬
and Your faithfulness in the night; :‫ֶו ֱאמוּנָ ְת ָך ַּב ֵּלילוֹ ת‬
to the sound of lute and harp, ,‫י־נ ֶֽבל‬
ַָ ֵ‫י־עשׂ וֹ ר ַו ֲעל‬ ָ ֵ‫ֲעל‬
and to the music of the lyre. :‫ֲעלֵ י ִה ָגּיוֹ ן ְּב ִכנּ וֹ ר‬
‫ִמזְ מוֹ ר ׁ ִשיר‬
(“a psalm, a song”) Say your proper intentionality, because the melody will
prayer in the melody that is most pleasant and draw your heart after the words spoken from
sweet for you. Then you shall pray with your mouth. (Rabbi Yehudah the Pious)

158
For Your deeds, Adonai, fill me , ‫עְל ָֽך‬
ֶ ‫ ְּבפ‬,‫הוה‬ ֹ ָ ְ‫ י‬,‫ש ַּמ ְח ַּתֽנִ י‬ׂ ִ ‫ִּכי‬
with gladness. The work of Your hands ָ
:‫שי יָ ֶ ֽדיך ֲא ַר ֵ ּנן‬ ׂ ֵ ‫ְּב ַמ ֲע‬
moves me to song.
How great are Your works, Adonai! !‫הוה‬ ָ ‫ש‬
ֹ ָ ְ‫ י‬, ‫ֽיך‬ ׂ ֶ ‫ה־ג ְּדלוּ ַמ ֲע‬
ָ ‫ַמ‬
How profound Your designing ָ: ‫ְמאֹד ָע ְמקוּ ַמ ְח ׁ ְשב ֶֹתֽיך‬
thoughts!
The fool will never learn, ‫־ב ַֽער ל ֹא יֵ ָדע‬ַּ ‫ִא ׁיש‬ Seven things are
hidden from us:
the dullard never grasp this: :‫וּכ ִסיל ל ֹא־יָ ִבין ֶאת־זֹאת‬ ְ The day of
the wicked may shoot up like weeds, ‫ִּב ְפ ֽרֹ ַח ְר ׁ ָש ִעים ְּכמוֹ ֵעֽשֶׂ ב‬ death. The day
of consolation.
all who do evil may flourish. ֹֽ ּ ‫ַו ָ ּי ִצֽיצוּ ּכ‬
‫ל־פ ֲעלֵ י ָא ֶֽון‬ The extent of
Yet they are doomed to destruction;
while You, Adonai, are exalted
:‫י־עד‬
ַ ‫לְ ִה ׁ ָּש ְמ ָדם ֲע ֵד‬ judgment.
What is in your

for all time! :‫הוה‬

ֹ ָ ְ‫ י‬,‫ְו ַא ָּתה ָמרוֹ ם לְ עֹלָ ם‬ neighbour’s
heart. How you
See how Your enemies, Adonai, ,‫הוה‬ ֹ ָ ְ‫ י‬, ָ‫ִּכי ִה ֵ ּנה אֹיְ ֶבֽיך‬ will support
yourself. When
see how Your enemies shall perish, ,ּ‫ֹאבֽדו‬ ֵ ‫ֽיך י‬ָ ‫י־ה ֵ ּנה אֹיְ ֶב‬
ִ ‫ִּכ‬ the Messianic
how all who do evil shall be scattered. Age will begin.
:‫ל־פ ֲֹעלֵ י ָא ֶֽון‬ּ ‫יִ ְת ּ ָפ ְרדוּ ּכ‬ And when the
reign of evil
You lift up my head in victory, ,‫ַו ָּ ֽת ֶרם ִּכ ְר ֵאים ַק ְרנִ י‬ will cease.
I am anointed with freshening oil. :‫ַּבלּ ִֹתי ְּב ׁ ֶש ֶֽמן ַר ֲענָ ן‬ (Babylonian
Talmud, P’sachim
My eyes shall see the defeat of my foes,
,‫ַו ַּת ֵּבט ֵעינִ י ְּב ׁש ָוּרי‬ 54b)
my ears shall hear of their fall.
‫ַּב ָ ּק ִמים ָעלַ י ְמ ֵר ִעים‬
:‫ִּת ׁ ְש ַמ ְֽענָ ה אזְ נָ י‬
The righteous shall flourish ,‫ַצ ִ ּדיק ַּכ ָּת ָמר יִ ְפ ָרח‬
like the palm, :‫ְּכ ֶא ֶֽרז ַּב ְּל ָבנוֹ ן יִ ְש ֶׂגּה‬
grow tall as the cedar of Lebanon.
Those who are planted in the House ,‫הוה‬ ֹ ָ ְ‫ׁ ְשתוּלִ ים ְּב ֵבית י‬
of the Eternal shall blossom :ּ‫ְּב ַח ְצרוֹ ת ֱאל ֵֹהֽינוּ יַ ְפ ִ ֽריחו‬
in the courtyards of our God.
They will still bear fruit in old age, ,‫יבה‬ ָ ‫ש‬
ׂ ֵ ‫עוֹ ד יְ נוּבוּן ְּב‬
they will be ever fresh and fertile, :ּ‫ְ ּד ׁ ֵשנִ ים ְו ַר ֲענַ ִנּים יִ ְהיו‬
proclaiming that the Eternal is just, ,‫הוה‬ ֹ ָ ְ‫לְ ַה ִגּיד ִּכי־יָ ׁ ָשר י‬
my Rock, in whom there is no flaw. : ֹ‫ֹא־ע ְולָ ָֽתה ּבו‬
ַ ‫ ְול‬,‫צוּרי‬ ִ

159
Ashrei ‫אשרי‬
Happy are those who dwell in Your , ‫ית ָך‬ ֽ ֶ ‫ַא ׁ ְש ֵרי יוֹ ׁ ְש ֵבי ֵב‬ Psalm 84:5
House; they will ever praise You. Selah! ָ ְ‫עוֹ ד יְ ַהל‬
:‫לֽוּך ֶּסֽלָ ה‬
Happy is such a People; happy
,ֹ‫ַא ׁ ְש ֵרי ָה ָעם ׁ ֶש ָּכ ָכה לּ ו‬ Psalm 144:15
the People whose God is Adonai.
:‫הוה ֱאל ָֹהיו‬ ֹ ָ ְ‫ַא ׁ ְש ֵרי ָה ָעם ׁ ֶשי‬
A Psalm of David. :‫ְּת ִה ָּלה לְ ָד ִוד‬ Psalm 145
I shall exalt You, my Sovereign God; ְ, ‫ ֱאלוֹ ַהי ַה ֶּמֽלֶ ך‬, ‫ֲארוֹ ִמ ְמ ָך‬
I shall praise Your name forever. :‫ַו ֲא ָב ְר ָכה ׁ ִש ְמ ָך לְ עוֹ לָ ם ָו ֶעד‬
Every day shall I praise You;
I shall extol Your name forever. , ָּ‫ְּבכל־יוֹ ם ֲא ָב ְר ֶכֽך‬
:‫ַו ֲא ַהלְ לָ ה ׁ ִש ְמ ָך לְ עוֹ לָ ם ָו ֶעד‬
Great is the Eternal and most worthy ,‫וּמ ֻה ָּלל ְמאֹד‬ ְ ‫הוה‬ ֹ ָ ְ‫ָ ּגדוֹ ל י‬
of praise; God’s greatness is :‫ְולִ גְ ֻד ָּלתוֹ ֵאין ֵח ֶֽקר‬
unfathomable. ָ, ‫ּדוֹ ר לְ דוֹ ר יְ ׁ ַש ַּבח ַמ ֲעשֶׂ ֽיך‬
Generation upon generation ָ ‫וּגְ בוּ ר ֶֹת‬
will acclaim Your deeds and :ּ‫ֽיך יַ ִ ּגֽידו‬
tell of Your mighty acts.
I shall speak of Your radiant glory , ‫ֲה ַדר ְּכבוֹ ד הוֹ ֶ ֽד ָך‬
and Your wondrous works. :‫יחה‬
ָ ֽ ִׂ‫ֽיך ָאש‬ ָ ‫ְו ִד ְב ֵרי נִ ְפלְ א ֶֹת‬
They will speak of Your awesome ָ ‫וֶ ֱעזוּז נוֹ ְרא ֶֹת‬
,ּ‫ֹאמרו‬
ֽ ֵ ‫ֽיך י‬
might, and I shall recount Your
greatness. :‫דוּל ְת ָך ֲא ַס ּ ְפ ֶ ֽר ָ ּנה‬
ָּ ְ‫וּג‬
They will tell of Your great goodness ,ּ‫ב־טוּב ָך יַ ִּבֽיעו‬ ְ ‫זֵ ֶֽכר ַר‬
and sing joyously of Your righteousness. ָ
:ּ‫ְו ִצ ְד ָק ְתך יְ ַר ֵ ּנֽנו‬
Gracious and compassionate is the
,‫הוה‬ ֹ ָ ְ‫ַחנּ וּן ְו ַרחוּם י‬ Exodus 34:16
Eternal, slow to anger, abounding
in kindness. :‫ל־ח ֶֽסד‬ ָ ‫ֶא ֶֽר ְך ַא ּ ַפֽיִ ם וּגְ ד‬
The Eternal is good to all; God’s ,‫הוה לַ ּכֹל‬ ֹ ָ ְ‫טוֹ ב־י‬
compassion extends to all creation. :‫ל־מ ֲעשָׂ יו‬
ַ ‫ל־כ‬ ּ ‫ְו ַר ֲח ָמיו ַע‬
All Your works, Adonai, will thank You; ָ, ‫ל־מ ֲעשֶׂ ֽיך‬ ָ ‫יוֹ ֽד‬
ַ ‫הוה ּכ‬ ֹ ָ ְ‫וּך י‬
Your faithful will praise You. ָ ‫יד‬
:‫וּכה‬ָ ‫יך יְ ָב ְר ֽכ‬ ֽ ֶ ‫ַו ֲח ִס‬

160
They will tell of the glory of Your ,ּ‫ֹאמרו‬ ֽ ֵ ‫כוּת ָך י‬ ְ ְ‫ְּכבוֹ ד ַמל‬
dominion, and speak of Your :ּ‫בוּר ְת ָך יְ ַד ֵּבֽרו‬ָ ְ‫וּג‬
might: to make Your power and ,‫יע לִ ְבנֵ י ָה ָא ָדם גְ בוּ ר ָֹתיו‬ ַ ‫ְלהוֹ ִ ֽד‬
the glorious splendour of Your
sovereignty known to humankind. : ֹ‫וּכבוֹ ד ֲה ַדר ַמלְ כוּתו‬ ְ
Your sovereignty is an everlasting ,‫כוּת ָך ַמלְ כוּת ּכל־עֹלָ ִמים‬ ְ ְ‫ַמל‬
sovereignty; Your rule is for every :‫ל־דוֹ ר ָודֹר‬ ּ ‫וּמ ְמ ׁ ַשלְ ְּת ָך ְּבכ‬ ֶ
generation. The Eternal supports ,‫ל־הנּ ְֹפלִ ים‬ ַ ‫הוה לְ כ‬ ְ
ֹ ָ ְ‫סוֹ ֵמך י‬
all who stumble, raises up all
who are bent low. :‫פוּפים‬ ִ ‫ל־ה ְּכ‬ ַ ‫ְוזוֹ ֵקף לְ כ‬
The eyes of all look to You; ‫ ְו ַא ָּתה‬,ּ‫ֽיך יְ שַׂ ֵּבֽרו‬ ָ ֶ‫ֵעינֵ י־כֹל ֵאל‬
You give them timely sustenance. : ֹ‫נוֹ ֵתן־לָ ֶהם ֶאת־א ְכלָ ם ְּב ִע ּתו‬
You open Your hand and satisfy , ‫ּפוֹ ֵת ַֽח ֶאת־יָ ֶ ֽד ָך‬
all the living.
:‫ל־חי ָרצוֹ ן‬ ַ ‫ֽיע לְ כ‬ ַ ‫וּמשְׂ ִּב‬
ַ
The Eternal is just in all ways, ,‫ל־ד ָר ָכיו‬ ְּ ‫הוה ְּבכ‬ ֹ ָ ְ‫ַצ ִּדיק י‬ If God demands
gracious in all deeds. :‫ל־מ ֲעשָׂ יו‬
ַ ‫ְו ָח ִסיד ְּבכ‬ absolute justice,
there can be no
The Eternal is near to all who
,‫הוה לְ כל־ק ְֹר ָאיו‬ ֹ ָ ְ‫ָקרוֹ ב י‬ world. If God
call out, to all who call out in truth. desires a world,
:‫לְ כֹל ֲא ׁ ֶשר יִ ְק ָר ֻ ֽאהוּ ֶב ֱא ֶמת‬ there cannot be
absolute justice.
God fulfills the will of the reverent, ,‫ְרצוֹ ן־יְ ֵר ָאיו יַ ֲעשֶׂ ה‬ (Leviticus Rabbah
hears their cry and saves them. :‫יעם‬
ֵ ‫ת־ש ְו ָע ָתם יִ ׁ ְש ַמע ְויוֹ ׁ ִש‬ ַ ׁ ‫ְו ֶא‬ 10:1)

The Eternal watches over all

,‫ת־כל־א ֲֹה ָביו‬ ּ ‫הוה ֶא‬ ֹ ָ ְ‫ׁשוֹ ֵמר י‬
who love God; but all the wicked,
God will destroy. :‫ל־ה ְר ׁ ָש ִעים יַ ׁ ְש ִמיד‬
ָ ‫ְו ֵאת ּכ‬
Let my mouth praise Adonai; ,‫ר־פי‬ִ ּ ‫הוה יְ ַד ֶּב‬ֹ ָ ְ‫ְּת ִה ַּלת י‬
let every creature praise the Holy ָּ ‫יב ֵר ְך ּכ‬
‫ל־בשָׂ ר ׁ ֵשם‬ ָ ‫ִו‬
Name forever.
:‫ק ְד ׁשוֹ לְ עוֹ לָ ם ָו ֶעד‬
We shall praise God now and forever.
Halleluyah! ‫ַו ֲאנַ ְֽחנוּ נְ ָב ֵר ְך יָ ּה ֵמ ַע ָּתה‬
!‫ ַהלְ לוּיָ ּה‬.‫ְו ַעד־עוֹ לָ ם‬

‫וַ ֲאנַ ְחנ ּו נְ ָב ֵר ְך יָ ּה‬

(“We shall praise God”) Rabbi All twenty-two Hebrew letters were included
Elazar bar Avina said: “Those who recite Psalm until the destruction of the Second Temple. Then
145 three times daily are sure to receive a share the letter “nun” was omitted, perhaps because it
in the World to Come” (Babylonian Talmud, stood for a verse by which Amos prophesied the
B’rachot 4b). Ashrei is an alphabetical acrostic. destruction of Israel.

161
Halleluyah! !‫ַהלְ לוּיָ ּה‬ Psalm 150

Praise God in the sanctuary. ,ֹ‫לוּ־אל ְּבק ְד ׁשו‬ ֵ ְ‫ַהל‬ Silence is better
than speech, but
Praise God whose strength is in heaven. : ֹ‫יע ֻע ּזו‬ ַ ‫ַהלְ לֽ וּהוּ ִּב ְר ִ ֽק‬ song is better
Praise God for mighty acts. ,‫ַהלְ לֽ וּהוּ ִבגְ בוּ ר ָֹתיו‬ than silence.
(Chasidic teaching)
Praise God for far-reaching power. : ֹ‫ַהלְ לֽ וּהוּ ְּכרֹב ֻ ּג ְדלו‬
Praise God with shofar’s blast. ,‫ַהלְ לֽ וּהוּ ְּב ֵת ַֽקע ׁשוֹ ָפר‬
Praise God with lute and lyre.
:‫ַהלְ לֽ וּהוּ ְּבנֵ ֶֽבל ְו ִכנּ וֹ ר‬
Praise God with drum and dance.
,‫וּמחוֹ ל‬ ָ ‫ַהלְ לֽ וּהוּ ְּבתֹף‬
Praise God with strings and pipe.
:‫ַהלְ לֽ וּהוּ ְּב ִמ ִ ּנים ְו ֻעגָ ב‬
Praise God with cymbals sounding.
,‫י־ש ַֽמע‬ָ ׁ ֵ‫ַהלְ לֽ וּהוּ ְב ִצלְ ְצל‬
Praise God with cymbals resounding.
:‫רוּעה‬
ָ ‫ַהלְ לֽ וּהוּ ְּב ִצלְ ְצלֵ י ְת‬
Let all that breathes praise God.
‫ּכֹל ַה ְ ּנ ׁ ָש ָמה ְּת ַה ֵּלל יָ ּה‬
Halleluyah!
:‫ַהלְ לוּיָ ּה‬

Let every living soul praise Your ‫נִ ׁ ְש ַמת ּכל ַחי ְּת ָב ֵר ְך ֶאת‬
name, Adonai our God, and let ַ ‫ ְו ֽר‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬, ‫ׁ ִש ְמ ָך‬
‫וּח‬
every breath glorify Your majesty, ‫וּתרוֹ ֵמם‬ ְ ‫ּכל ָּבשָׂ ר ְּת ָפ ֵאר‬
forever and ever. Across the reaches
‫ ִמן‬.‫ ָּת ִמיד‬,ּ‫ ַמלְ ֵּכֽנו‬, ‫זִ ְכ ְר ָך‬ From Psalm 90:2
of time and space, You are God.
We have no Ruler but You. .‫ָהעוֹ לָ ם ְו ַעד ָהעוֹ לָ ם ַא ָּתה ֵאל‬
.‫ֵאין לָ ֽנוּ ֶמֽלֶ ְך ֶא ָּלא ָא ָּֽתה‬

‫ַה ְללוּיָ ּה‬

(“praise God”) When the Temple stood, ‫ַה ְללוּה ּו‬
(“praise [God]”) [In Jerusalem’s
the Levites played musical instruments to make Temple] people of piety and good deeds used
the celebration of Shabbat and Festivals even to dance before the Priests and Levites with light-
more joyous. Later, Rabbinic law discouraged ed torches in their hands, and they used
the use of instruments on Shabbat for fear that to sing songs of praise. Levites without number —
if a string or key might break, one would be with harps, lyres, cymbals, trumpets, and other
tempted to fix it, and fixing is forbidden on musical instruments—were stationed upon the
Shabbat. From its founding, the Reform fifteen steps leading down from the Court of the
movement reclaimed the playing of musical Israelites to the Court of the Women. The steps
instruments to celebrate the grandeur of the corresponded to the fifteen Songs of Ascent from
Sabbath day. Psalms. (Mishnah Sukkah 5:4)

162
God of all that has been and all ‫אשוֹ נִ ים‬ ׁ ‫ֱאל ֵֹהי ָה ִר‬
that is yet to be, God of all creation, ‫ ֱאלֽ וֹ ַּה ּכל‬,‫ְו ָה ַא ֲחרוֹ נִ ים‬
Sovereign of all generations: all ,‫ ֲאדוֹ ן ּכל ּתוֹ לָ דוֹ ת‬,‫ְּב ִר ּיוֹ ת‬
praise to You. You guide the world
,‫ַה ְּמ ֻה ָּלל ְּברֹב ַה ִּת ׁ ְש ָּבחוֹ ת‬
with steadfast love, Your creatures
with tender mercy. You neither ,‫ַה ְּמנַ ֵהג עוֹ לָ מוֹ ְּב ֶח ֶֽסד‬
slumber nor sleep. You awaken the .‫וּב ִר ּיוֹ ָתיו ְּב ַר ֲח ִמים‬
ְ
sleeping and arouse the dormant. .‫ישן‬
ָ ׁ ִ‫הוה ל ֹא יָ נוּם ְול ֹא י‬ ֹ ָ ְ‫ַוי‬ From Psalm
You give voice to the silenced and ‫ַה ְּמעוֹ ֵרר יְ ׁ ֵשנִ ים ְו ַה ֵּמ ִקיץ‬ 121:4

freedom to the captive. You lift up ,‫יח ִא ְּל ִמים‬ ַ ֽ ִׂ‫ ְו ַה ֵּמש‬,‫ִנ ְר ָּד ִמים‬ From Psalm
the fallen and raise the oppressed. ְ‫ ְו ַה ּסוֹ ֵמך‬,‫סוּרים‬ 146:7
ִ ‫ְו ַה ַּמ ִּתיר ֲא‬
To You alone we give thanks.
‫ לְ ָך‬.‫פוּפים‬ ִ ‫ ְו ַה ּזוֹ ֵקף ְּכ‬,‫נוֹ ְפלִ ים‬ From Psalm

.‫לְ ַב ְּד ָך ֲאנַ ְֽחנוּ מוֹ ִדים‬ 145:14

Though our mouths should overflow ,‫ִאלּ וּ ִפֽינוּ ָמלֵ א ׁ ִש ָירה ַּכ ָ ּים‬ Babylonian
with song as the sea, our tongues ,‫וּלְ ׁשוֹ נֵ ֽנוּ ִר ָ ּנה ַּכ ֲהמוֹ ן ַ ּג ָּליו‬ Talmud, B’rachot

with melody as the roaring waves, ‫ְושִׂ ְפתוֹ ֵתֽינוּ ׁ ֶש ַֽבח ְּכ ֶמ ְר ֲח ֵבי‬
our lips with praise as the heavens’
‫ ְו ֵעינֵ ֽינוּ ְמ ִאירוֹ ת ַּכ ׁ ֶּש ֶֽמ ׁש‬,‫יע‬ ַ ‫ָר ִ ֽק‬ Rabbi Yehudah
wide expanse; and though our eyes
were to shine as the sun and the ‫ ְויָ ֵ ֽדינוּ ְפרוּשׂ וֹ ת‬,‫ְו ַכ ָ ּי ֵ ֽר ַח‬ said in the name
of Rabbi Meir:
moon, our arms extend like eagles’ ‫ ְו ַרגְ לֵ ֽינוּ ַקלּ וֹ ת‬,‫ְּכנִ ׁ ְש ֵרי ׁ ָש ָמֽיִ ם‬ “Just as new
water constantly
wings, our feet speed swiftly as ‫ת—אין ֲאנַ ְֽחנוּ ַמ ְס ּ ִפ ִיקים‬ ֵ ֹ‫ָּכ ַא ָ ּילו‬ flows from the
deer—still we could not fully thank ּ‫ יְ יָ ֱאל ֵֹהֽינו‬, ‫לְ הוֹ דוֹ ת לְ ָך‬ well, so Israel
constantly utters
You, Adonai our God and God of ‫ וּלְ ָב ֵר ְך ֶאת‬,ּ‫ֵואל ֵֹהי ֲאבוֹ ֵתֽינו‬ a new song, as
all ages, or praise Your name enough,
‫ ֶאֽלֶ ף‬, ‫ׁ ְש ֶמ ָֽך ַעל ַא ַחת ֵמ ָאֽלֶ ף‬ it is written in
for the abounding goodness You Psalm 87:7: ‘And

have bestowed upon our ancestors ‫ַאלְ ֵפי ֲאלָ ִפים ְו ִר ֵּבי ְר ָבבוֹ ת‬ whether they sing
or dance, all my
and on us. ‫ית ִעם‬ ָ ֽ ִׂ‫ּ ְפ ָע ִמים ַה ּטוֹ בוֹ ת ׁ ֶש ָעש‬ thoughts are in
.ּ‫ֲאבוֹ ֵתֽינוּ ְו ִע ָּמֽנו‬ You.’ ” (Midrash
Shochar Tov on
Tremendous is God’s power,
‫ ַה ָ ּגדוֹ ל‬, ‫ָה ֵאל ְּב ַת ֲע ֻצמוֹ ת ֻע ֶ ּז ָֽך‬ Psalms)

great and glorious is God’s name,

forever mighty and awesome are ‫ ַה ִ ּג ּבוֹ ר לָ נֶ ַֽצח‬, ‫ִּב ְכבוֹ ד ׁ ְש ֶמ ָֽך‬
God’s works. ָ ‫ְו ַהנּ וֹ ָרא ְּבנוֹ ְראוֹ ֶת‬
. ‫ֽיך‬
God is the Sovereign enthroned
‫ַה ֶּמֽלֶ ְך ַה ּיוֹ ׁ ֵשב ַעל ִּכ ֵּסא ָרם‬ From Isaiah 6:1
on a high and lofty throne.
.‫ְונִ ּ ָשׂ א‬

163
God inhabits eternity; exalted and .ֹ‫ ָמרוֹ ם ְו ָקדוֹ ש ׁ ְשמו‬,‫ׁשוֹ ֵכן ַעד‬ From Isaiah 57:15
holy is God’s name. As it is written: ,‫יהוה‬
ֹ ָ ‫ ַר ְ ּננוּ ַצ ִּד ִיקים ַּב‬:‫ְו ָכתוּב‬ Psalm 33:1
“Rejoice in the Eternal One, all you
.‫אוה ְת ִה ָּלה‬
ָ ָ‫לַ יְ ׁ ָש ִרים נ‬
righteous; it is fitting for the upright
to offer praise.”
Through the mouths of the upright ,‫ְּב ִפי יְ ׁ ָש ִרים ִּת ְת ַה ָּלל‬ The person who
will You be praised; through the , ‫וּב ִד ְב ֵרי ַצ ִּד ִיקים ִּת ְת ָּב ַר ְך‬ְ has God to thank
for his heritage
words of the righteous will You be ,‫וּבלְ ׁשוֹ ן ֲח ִס ִידים ִּת ְתרוֹ ָמם‬ ִ should offer
blessed. Through the language of blessing and
the faithful You will be exalted, .‫וּב ֶֽק ֶרב ְקדוֹ ׁ ִשים ִּת ְת ַק ָּד ׁש‬ ְ praise, since this
is the only reward
and in the midst of the holy ones one can offer.
You will be sanctified. (Philo)

O Sovereign, in the assemblies of , ‫וּב ַמ ְק ֲהלוֹ ת ִר ְבבוֹ ת ַע ְּמ ָך‬ ְ

tens of thousands of Your People, ‫ ְּב ִר ָ ּנה יִ ְת ּ ָפ ַאר‬,‫ֵּבית יִ שְׂ ָר ֵאל‬
the House of Israel, with joyful .‫ ְּבכל ּדוֹ ר ָודוֹ ר‬,ּ‫ ַמלְ ֵּכֽנו‬, ‫ׁ ִש ְמ ָך‬
song will Your name be glorified
throughout the generations. Great ,ּ‫ ַמלְ ֵּכֽנו‬,‫יִ ׁ ְש ַּת ַּבח ׁ ִש ְמ ָך לָ ַעד‬
and holy Sovereign, let Your name ‫ָה ֵאל ַה ֶּמֽלֶ ְך ַה ָ ּגדוֹ ל ְו ַה ָ ּקדוֹ ׁש‬
be revered forever in heaven and .‫וּב ָא ֶֽרץ‬
ָ ‫ַּב ׁ ּ ָש ַמֽיִ ם‬
on earth.
Praised are You, Adonai, ‫ ֵאל ֶמֽלֶ ְך ָ ּגדוֹ ל‬, ָ‫רוּך ַא ָּתה יְ י‬
ְ ‫ָּב‬
Sovereign God, exalted in praises, ,‫ ֵאל ָההוֹ ָדאוֹ ת‬,‫ַּב ִּת ׁ ְש ָּבחוֹ ת‬
God of our thanks, God of wonders, ‫ ַה ּבוֹ ֵחר‬,‫ֲאדוֹ ן ַה ִ ּנ ְפלָ אוֹ ת‬
who delights in our poetic song,
Life of the Universe. ‫ ֶמֽלֶ ְך ֵאל ֵחי‬,‫ְּב ׁ ִש ֵירי זִ ְמ ָרה‬
.‫ָהעוֹ לָ ִמים‬

‫ֲאדוֹ ן ַה ִ ּנ ְפ ָלאוֹ ת‬
(“God of wonders”) The most something that our mind cannot grasp and
beautiful and deepest experience one can have whose beauty and sublimity reaches us only
is the sense of the mysterious. . . . One who has indirectly and as a feeble reflection, this is
never had this experience seems to me if not religiousness. In this sense I am religious.
dead, then at least blind. To sense that behind (Albert Einstein)
anything that can be experienced there is a

164
Chatzi Kaddish ‫חצי קדיש‬
Magnified and sanctified be the .‫יִ ְת ַג ַ ּּדל ְויִ ְת ַק ַ ּד ׁש ׁ ְש ֵמ ּה ַר ָּבא‬ It is this
merging with
great name of the One by whose ‫ ְּב ָעלְ ָמא ִ ּדי ְב ָרא‬.‫ָא ֵמן‬ a congregation
will the world was created. Amen. ְ ִ‫ ְויַ ְמל‬,‫עוּת ּה‬
‫כוּת ּה‬
ֵ ְ‫יך ַמל‬ ֵ ‫ִכ ְר‬ that makes
May God’s sovereignty govern prayer

our lives, and the life of the whole

‫וּב ַח ֵ ּיי‬
ְ ‫וּביוֹ ֵמיכוֹ ן‬ ְ ‫ְּב ַח ֵ ּייכוֹ ן‬ unselfish.
(Moses Hasid)
House of Israel, and let us say: ‫ ַּב ֲעגָ לָ א‬,‫ש ָר ֵאל‬ ׂ ְ ִ‫ְדכל ֵּבית י‬
Amen. .‫ ָא ֵמן‬:ּ‫ ְו ִא ְמרו‬,‫וּבזְ ַמן ָק ִריב‬ ִ
May God’s great name be praised ‫יְ ֵהא ׁ ְש ֵמ ּה ַר ָּבא ְמ ָב ַר ְך ְל ָע ַלם‬ From Psalm
113:2, Daniel
for all eternity. .‫ו ְּל ָע ְל ֵמי ָע ְל ַמ ָיּא‬ 2:20

Blessed and praised; glorified, ‫ ְויִ ְת ּ ָפ ַאר‬,‫יִ ְת ָּב ַר ְך ְויִ ׁ ְש ַּת ַּבח‬
exalted, and extolled; lauded, ‫ ְויִ ְת ַה ָ ּדר‬,‫שא‬ ׂ ֵּ ַ‫ְויִ ְתרוֹ ַמם ְויִ ְתנ‬
honoured, and acclaimed be the
‫ְויִ ְת ַע ֶּלה ְויִ ְת ַה ָּלל ׁ ְש ֵמ ּה‬
name of the Holy One, who is ְ ‫ ְּב ִר‬,‫קוּד ׁ ָשא‬
ever to be praised, far above all the ‫ לְ ֵע ָּֽלא‬,‫יך הוּא‬ ְ ‫ְ ּד‬
blessings and songs of praise and ,‫ִמן ּכל ִּב ְר ָכ ָתא ְו ׁ ִש ָיר ָתא‬
consolations which human lips can ‫ֻּת ׁ ְש ְּב ָח ָתא ְונֶ ֱח ָמ ָתא ַ ּד ֲא ִמ ָירן‬
utter, and let us say: Amen. .‫ ָא ֵמן‬:ּ‫ ְו ִא ְמרו‬,‫ְּב ָעלְ ָמא‬

‫“( ֲח ִצי ַק ִ ּד ׁיש‬Chatzi Kaddish”) This prayer, writ- ‫ָא ֵמן‬(“amen”) Shared by so many languages,
ten in Aramaic, marks a transition from one sec- this word is linked to the Hebrew ‫ ֱאמוּנָ ה‬, mean-
tion of the service to another. Our ing “faith.” It is said only in response to a bless-
preparatory prayers have been offered, and ing offered by another, as if to say: “I believe in
now we are ready for the essential prayer that.” It is, therefore, superfluous to say “Amen”
service. to a blessing recited by oneself.

165
e Sh’ma and Its Blessings ‫שמע וברכותיה‬
Barechu announces that the service has reached a new section—the
Sh’ma and its blessings. The Sh’ma is accompanied by three blessings—
two preceding and one following. They respectively express praise for
God as Creator, hope for intellectual and moral development through
the study of Torah, and awe before God’s role in the unfolding of human
history.

All rise.

Call to Worship ‫ברכו‬

Praise the Eternal One who is : ‫ָּב ְרכוּ ֶאת יְ יָ ַה ְּמב ָֹר ְך‬
praised.

Praised be the Eternal One who :‫ָּברו ְּך יְ יָ ַה ְּמב ָֹר ְך ְלעוֹ ָלם וָ ֶעד‬
is praised forever and ever!

Creation ‫יוצר אור‬

Praised are You, Adonai our God, ְ ‫ָּב‬
,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫רוּך ַא ָּתה‬
Sovereign of the Universe, who ‫ יוֹ ֵצר אוֹ ר‬,‫ֶמֽלֶ ְך ָהעוֹ לָ ם‬ From Isaiah 45:7
fashions light and creates darkness,
‫ עֹשֶׂ ה ׁ ָשלוֹ ם‬, ‫ח ֶש ְך‬ֹ ֽ ‫וּבוֹ ֵרא‬
who makes peace and creates
all things.
.‫ת־ה ּכֹל‬
ַ ‫וּבוֹ ֵרא ֶא‬

‫ָּב ְרכ ּו‬

(“praise”) The service leader calls the ‫ת־הּכֹל‬
ַ ‫ּובֹורא ֶא‬
ֵ (“who creates all things”)
congregation to worship with the first line, When God created the world, everything was
as it is written in the Zohar, “All sacred acts made a little incomplete. Instead of making
require summoning.” bread grow out of the earth, God made
The congregation responds with the second wheat grow so that we might bake it into bread.
line of affirmation. As it is written: “David said Instead of making the earth of bricks, God made
to the whole assembly, ‘Now praise Adonai your it of clay so that we might bake
God.’ All the assembly praised Adonai, God of the clay into bricks. Why? So that we could
their ancestors, and bowed their heads low to become God’s partners, completing the work
Adonai, the Sovereign Ruler” (I Chronicles of creation. (Babylonian Talmud, Niddah 31a)
29:20).

166
All will thank You. ָ ‫וּך ְו ַה ּכׂל יְ ׁ ַש ְּב ֽח‬
,‫וּך‬ ָ ‫ַה ּכׂל יוֹ ֽד‬
All will praise You. .‫ ֵאין ָקדוֹ ׁש ַּכיָ י‬:ּ‫ֹאמרו‬ ְ ‫ְו ַה ּכׂל י‬
All will declare: ָ ‫ַה ּכׂל יְ רוֹ ְמ ֽמ‬
,‫וּך ֶּסֽלָ ה‬
“Nothing is as holy as Adonai.”
All will exalt You, who gives
.‫יוֹ ֵצר ַה ּכׂל‬
everything form. Selah!
You are the God who daily opens the ‫ָה ֵאל ַה ּפוֹ ֵ ֽת ַח ְּבכל יוֹ ם‬
doors of the eastern gates and unlocks ‫ַּדלְ תוֹ ת ׁ ַש ֲע ֵרי ִמזְ ָרח‬
the windows of the firmament. You
,‫יע‬ַ ‫וּבוֹ ֵ ֽק ַע ַחלּ וֹ נֵ י ָר ִ ֽק‬
bring out sun and moon from their
hiding places, and illuminate all the
‫מוֹ ִציא ַח ָּמה ִמ ְּמקוֹ ָמ ּה‬
world and its inhabitants, created by ,‫וּלְ ָבנָ ה ִמ ְּמכוֹ ן ׁ ִש ְב ָּת ּה‬
Your compassion. ‫וּמ ִאיר לָ עוֹ לָ ם ֻּכלּ וֹ וּלְ יוֹ ׁ ְש ָביו‬ ֵ
.‫ׁ ֶש ָּב ָרא ְּב ִמ ַּדת ָה ַר ֲח ִמים‬
With compassion God enlightens ‫ֽיה‬
ָ ֶ‫ַה ֵּמ ִאיר לָ ָא ֶֽרץ ְולַ ָּד ִרים ָעל‬
the earth and all who dwell there; ‫וּבטוּבוֹ ְמ ַח ֵּד ׁש ְּבכל‬
ְ ,‫ְּב ַר ֲח ִמים‬
with goodness God renews the work
.‫אשית‬ ִ ׁ ‫יוֹ ם ָּת ִמיד ַמ ֲעשֵׂ ה ְב ֵר‬
of creation continually, day by day.

God over all creation, Praised One who is ,‫שים‬ ׂ ִ ‫ֵאל ָאדוֹ ן ַעל ּכל ַה ַּמ ֲע‬
praised by every soul, Your greatness and ,‫וּמב ָֹר ְך ְּב ִפי ּכל נְ ׁ ָש ָמה‬ ְ ‫ָּב‬
ְ ‫רוּך‬
Your goodness fill the world. Knowledge ,‫גּ ְדלוֹ ְוטוּבוֹ ָמלֵ א עוֹ לָ ם‬
and insight are all about You. .ֹ‫וּתבוּנָ ה ס ְֹב ִבים אוֹ תו‬ ְ ‫ַ ּ ֽד ַעת‬
Exalted above the celestial beings, ,‫ַה ִּמ ְת ָ ּג ֶאה ַעל ַח ּיוֹ ת ַה ֽ ּקֹ ֶד ׁש‬
adorned in glory upon the chariot; ,‫וְ נֶ ְה ָּדר ְּב ָכבוֹ ד ַעל ַה ֶּמ ְר ָּכ ָבה‬
Merit and right are before Your throne, ,ֹ‫וּמ ׁישוֹ ר לִ ְפנֵ י ִכ ְסאו‬
ִ ‫זְ כוּת‬
Loyalty and compassion before Your glory. .ֹ‫ֶח ֶֽסד ְו ַר ֲח ִמים לִ ְפנֵ י ְכבוֹ דו‬
How good are the luminaries our God ,ּ‫טוֹ ִבים ְמאוֹ רוֹ ת ׁ ֶש ָּב ָרא ֱאל ֵֹהֽינו‬
created, sculpted with knowledge, created .‫ ְּב ָר ָאם ְּב ַהשְׂ ֵּכל‬,‫יְ ָצ ָרם ְּב ַ ֽד ַעת‬
with enlightening thought, imbued with ,‫בוּרה נָ ַתן ָּב ֶהם‬ ָ ְ‫ּֽכֹ ַח וּג‬
strength and might that they would become .‫ִל ְהיוֹ ת מוֹ ׁ ְשלִ ים ְּב ֶ ֽק ֶרב ֵּת ֵבל‬
governing forces throughout the universe.

‫ַה ֶּמ ְר ָּכ ָבה‬

(“the chariot”) This alphabetical the prophet Ezekiel’s vision of God’s heavenly
acrostic reflects Merkavah mysticism, based on chariot.

167
Full of splendour, radiating light, beautiful ,‫וּמ ִפ ִיקים ֹֽנגַ ּה‬
ְ ‫ְמלֵ ִאים זִ יו‬
is their splendour in all the world. .‫נָ ֶאה זִ ָיום ְּבכל ָהעוֹ לָ ם‬
Glad as they set out, joyous as they return, ,‫שים ְּבבוֹ ָאם‬ ִׂ ‫ש‬ׂ ָ ‫אתם ְו‬
ָ ‫שְׂ ֵמ ִחים ְּב ֵצ‬
They dutifully fulfill the will of their Maker. .‫ימה ְרצוֹ ן קוֹ נָ ם‬ ָ ‫עוֹ שִׂ ים ְּב ֵא‬
They give glory and honour to the name ,ֹ‫ּ ְפ ֵאר ְו ָכבוֹ ד נוֹ ְתנִ ים לִ ׁ ְשמו‬
of God, jubilation and song at the mention .‫צהְ לָ ה ְו ִר ָ ּנה לְ זֵ ֶֽכר ַמלְ ָּכם‬
of their Ruler. ,‫ש ֶמ ׁש ַו ִ ּיזְ ַרח אוֹ ר‬ֽ ֶ ּ ׁ ַ‫ָק ָרא ל‬
God called upon the sun and it shone ּ
.‫צוּרת ַה ְל ָבנָ ה‬
ַ ‫ָר ָאה ְו ִה ְת ִקין‬
with light. With a glance, the form of the
moon was fashioned.
All forces on high give praise. .‫שׁ ַֽבח נוֹ ְתנִ ים לוֹ ּכל ְצ ָבא ָמרוֹ ם‬ ֶ
All celestial beings ascribe splendour ‫ שְׂ ָר ִפים ְואוֹ ַפ ִ ּנים‬,‫ִּת ְפ ֶ ֽא ֶרת וּגְ ֻד ָּלה‬
and greatness. .‫ְו ַח ּיוֹ ת ַה ֽ ּ ֹק ֶד ׁש‬

God rested from all acts of creation and ,‫לָ ֵאל ֲא ׁ ֶשר ׁ ָש ַבת ִמ ּכל ַה ַּמ ֲעשִׂ ים‬
on the seventh day ascended to the throne ִ ‫ַּב ּיוֹ ם ַה ׁ ּ ְש ִב‬
‫יעי נִ ְת ַע ָּלה ְויָ ׁ ַשב ַעל‬
of glory. .ֹ‫ִּכ ֵּסא ְכבוֹ דו‬
God enrobed the day of rest in splendour ‫ ֽעׂנֶ ג‬,‫ִּת ְפ ֶ ֽא ֶרת ָע ָטה לְ יוֹ ם ַה ְּמנוּ ָחה‬
and called the Sabbath day a delight. This ‫ זֶ ה ׁ ֶש ַֽבח ׁ ֶשל‬.‫ָק ָרא לְ יוֹ ם ַה ׁ ּ ַש ָּבת‬
is the praise of the seventh day, that on it ‫יעי ׁ ֶש ּבוֹ ׁ ָש ַבת ֵאל ִמ ּכל‬ ִ ‫יוֹ ם ַה ׁ ּ ְש ִב‬
God rested from all labour. The seventh day ‫יעי ְמ ׁ ַש ֵּב ַֽח‬
ִ ‫ ְויוֹ ם ַה ׁ ּ ְש ִב‬.ֹ‫אכ ּתו‬ ְ ַ‫ְמל‬ From Psalm
itself offers praise, saying, ,‫ ִמזְ מוֹ ר ׁ ִשיר לְ יוֹ ם ַה ׁ ּ ַש ָּבת‬,‫ְואוֹ ֵמר‬ 92:1
“A Psalm, a Song for the Sabbath day.
.‫יהוה‬ ֹ ָ ַ‫טוֹ ב לְ הׂדוֹ ת ל‬
It is good to give thanks to the Eternal.”
Therefore, let all glorify and praise God .‫צוּריו‬
ָ ְ‫יב ְרכוּ לָ ֵאל ּכל י‬ ָ ‫יכ ְך יְ ָפ ֲארוּ ִו‬
ָ ‫לְ ִפ‬
who gave them form. Let them give praise, ּ‫ׁ ֶש ַֽבח יְ ָקר וּגְ ֻד ָּלה יִ ְּתנו‬
honour, and greatness to the Sovereign ‫ ַה ַּמנְ ִחיל‬,‫לָ ֵאל ֶ ֽמלֶ ְך יוֹ ֵצר כּׂל‬
God, who fashions all. In holiness, God ֹ‫ְמנוּ ָחה לְ ַע ּמוֹ יִ שְׂ ָר ֵאל ִּב ְק ֻד ׁ ּ ָשתו‬
bestows the heritage of rest, the holy .‫ְּביוֹ ם ׁ ַש ַּבת ֽקֹ ֶד ׁש‬
Sabbath day, to the People Israel.

May Your name, Adonai our God, be ‫ ְוזִ ְכ ְר ָך‬,‫ׁ ִש ְמ ָך יְ יָ ֱאל ֵֹהֽינוּ יִ ְת ַק ַ ּד ׁש‬
sanctified. Let Your renown, Our Sovereign, ‫ַמלְ ֵּכֽנוּ יִ ְת ּ ָפ ַאר ַּב ׁ ּ ָש ַ ֽמיִ ם ִמ ַּ ֽמ ַעל‬
be glorified in the heavens above and on the .‫ְו ַעל ָה ָ ֽא ֶרץ ִמ ָּ ֽת ַחת‬
earth below.
‫יעי ְמ ׁ ֵַש ֵּב ַח וְ אוֹ ֵמר‬
ִ ‫“( וְ יוֹ ם ַה ׁ ּ ְש ִב‬the seventh day One midrash considers the title to be not
itself offers praise, saying”) Shabbat is “A Song for the Sabbath Day,” but rather,
personified as one who is “enrobed in glory” “A Song Sung by the Sabbath Day.”
and composes a song of praise (Psalm 92).

168
Let all praise You, our Deliverer, ֵ ‫ מוֹ ׁ ִש‬, ‫ִּת ְת ָּב ַר ְך‬
,ּ‫יעֽנו‬
for the excellence of Your ָ ‫ַעל ׁ ֶש ַֽבח ַמ ֲעשֶׂ ה יָ ֶ ֽד‬
, ‫יך‬
handiwork; and for the radiant
lights You have made let them
,‫ית‬ָ ֽ ִׂ‫ְו ַעל ְמאוֹ ֵרי אוֹ ר ׁ ֶש ָעש‬
glorify You. Selah! ָ ‫יְ ָפ ֲא ֽר‬
.‫ ֶּסֽלָ ה‬. ‫וּך‬
May You cause a new light to shine ,‫אוֹ ר ָח ָד ׁש ַעל ִצ ּיוֹ ן ָּת ִאיר‬
upon Zion; and let us all soon be .ֹ‫ְונִ זְ ֶּכה ֻכ ָּלֽנוּ ְמ ֵה ָרה לְ אוֹ רו‬
worthy of its light. ְ ‫ָּב‬
Praised are You, Adonai, Creator ‫ יוֹ ֵצר‬, ָ‫רוּך ַא ָּתה יְ י‬
of the luminaries. .‫ַה ְּמאוֹ רוֹ ת‬

Revelation ‫אהבה רבה‬

Abounding is Your love, Adonai our ָ‫ יְ י‬,ּ‫ַא ֲה ָבה ַר ָּבה ֲא ַה ְב ָּ ֽתנו‬ As soon as they
received the
God, and great is Your compassion. ‫ ֶח ְמלָ ה גְ דוֹ לָ ה‬,ּ‫ֱאל ֵֹהֽינו‬ Torah, the Jews
Avinu Malkeinu, our ancestors were ּ‫ ָא ִבֽינו‬.ּ‫ית ָרה ָח ַמֽלְ ָּת ָעלֵ ֽינו‬ ֵ ‫ִו‬ became a whole
people.
secure in Your Presence and You
taught them the laws of life.
ּ‫ ַּב ֲעבוּר ֲאבוֹ ֵתֽינו‬,ּ‫ַמלְ ֵּכֽנו‬ (P’sikta D’Rav

‫ ַו ְּתלַ ְּמ ֵדם ֻח ֵ ּקי‬, ‫ׁ ֶש ָּב ְטחוּ ְב ָך‬

Kahana)

Be gracious now to us, and teach us.

.ּ‫וּתלַ ְּמ ֵ ֽדנו‬ ְ ּ‫ ֵּכן ְּתח ֵ ּנ ֽנו‬,‫ַח ִ ּיים‬
Avinu, Av HaRachaman, have ,‫ ַה ְמ ַר ֵחם‬,‫ ָה ָאב ָה ַר ֲח ָמן‬,ּ‫ָא ִבֽינו‬
compassion upon us. Inspire us ‫ ְו ֵתן ְּבלִ ֵּבֽנוּ לְ ָה ִבין‬,ּ‫ַר ֵחם ָעלֵ ינו‬
to know and understand;
,‫ לִ לְ מֹד וּלְ לַ ֵּמד‬,‫ לִ ׁ ְשמ ַֹע‬,‫וּלְ ַהשְׂ ִּכיל‬
to listen, learn, and teach;
to observe and uphold with love all ‫לִ ׁ ְשמֹר ְולַ ֲעשׂ וֹ ת וּלְ ַק ֵ ּים ֶאת ּכל‬
the teachings of Your Torah. .‫ִּד ְב ֵרי ַתלְ מוּד ּתוֹ ָר ֶ ֽת ָך ְּב ַא ֲה ָבה‬

‫“( אוֹ ר ָח ָד ׁש‬a new light”) The luminaries—sun, the realization that
moon, and stars—were created on the fourth day the wall itself was illusory, and the sense of
of creation (Genesis 1:14–19). What then was the separation lay only in our own unreadiness to
light of the first day (Genesis 1:1–5)? Not a know the deeper truth. (Rabbi Arthur Green)
physical light, but a divine light of a spiritual ‫ִל ְלמֹד ו ְּל ַל ֵּמד‬
(“to learn and to teach”) Said the
dimension. This is the light we pray will shine Yud: “A father strives to help his son become a
and bring everlasting peace learned man and a pious Jew. When the son grows
to Zion. up, he, in turn, endeavours to make his own son
‫ַא ֲה ָבה ַר ָּבה‬
(“abounding love”) The human- become a good Jew. But will the time ever come
Divine encounter is more like the breaking down when the father himself strives to be a good Jew,
of a wall than like the building of a bridge. It is a instead of leaving the task to his son?” (Chasidic
discovery that there is no chasm, rather than a teaching)
claim that the gap can be traversed. Finally, it is

169
Enlighten our eyes with Your Torah, ‫ ְו ַד ֵּבק‬, ‫ְו ָה ֵאר ֵעינֵ ֽינוּ ְּבתוֹ ָר ֶ ֽת ָך‬
that we may cling to Your mitzvot. ּ‫ ְויַ ֵחד לְ ָב ֵבֽנו‬, ‫ֽיך‬ ָ ‫לִ ֵּבֽנוּ ְּב ִמ ְצו ֶֹת‬
Unite our hearts to love and revere
. ‫לְ ַא ֲה ָבה וּלְ יִ ְר ָאה ֶאת ׁ ְש ֶמ ָֽך‬
Your name. Then shall we never be
shamed, for we place our trust in ,‫ְול ֹא נֵ בוֹ ׁש לְ עוֹ לָ ם ָו ֶעד‬
You, the great, holy, and awesome ‫ִּכי ְב ׁ ֵשם ק ְד ׁ ְש ָך ַה ָ ּגדוֹ ל‬
One. We shall rejoice in Your ‫ נָ גִ ֽילָ ה‬.ּ‫ְו ַהנּ וֹ ָרא ָּב ָט ְֽחנו‬ From Psalm 86:11
saving power, for You are the Source ‫ ִּכי ֵאל‬, ‫וּע ֶ ֽת ָך‬ ָ ‫ְונִ שְׂ ְמ ָחה ִּב ׁיש‬
of our help. In love, You have chosen
ּ‫וּבֽנו‬
ָ ,‫ּפוֹ ֵעל יְ ׁשוּעוֹ ת ָא ָּֽתה‬
us and drawn us near to Your great
name. In love, we now declare ‫ָב ַח ְֽר ָּת ְו ֵק ַר ְב ָּ ֽתנוּ לְ ׁ ִש ְמ ָך‬ We must beware
Your Oneness. ‫ לְ הוֹ דוֹ ת‬,‫ַה ָ ּגדוֹ ל ֶסֽלָ ה ֶּב ֱא ֶמת‬ of looking upon

.‫לְ ָך ְ ּולְ יַ ֶח ְד ָך ְּב ַא ֲה ָבה‬ religion as an ideal

to be yearned for;
Praised are You, Adonai, who has ‫ ַה ּבוֹ ֵחר‬,ָ‫רוּך ַא ָּתה יְ י‬ ְ ‫ָּב‬ it should be an
ideal to be applied.
chosen Your People Israel with love. .‫ְּב ַע ּמוֹ יִ שְׂ ָר ֵאל ְּב ַא ֲה ָבה‬ (Simon Dubnow)

Hear, O Israel: ‫הוה ֱאל ֵֹהינ ּו‬ ׂ ְ ִ‫ׁ ְש ַמע י‬

ָֹ ְ‫ש ָר ֵאל י‬ Deuteronomy 6:4
the Eternal One is our God, :‫הוה ֶא ָ ֽחד‬ ָֹ ְ‫י‬
the Eternal God is One!
Praised be God’s glorious majesty ְ ‫ָּב‬
ֹ‫רוּך ׁ ֵשם ְּכבוֹ ד ַמלְ כוּתו‬
forever and ever. .‫לְ עוֹ לָ ם ָו ֶעד‬
All are seated.

‫ש ָר ֵאל‬
ׂ ְ ִ‫“( ׁ ְש ַמע י‬hear, O Israel”)
When Jacob understood to emphasize that God is “one and
was about to die, he gathered his children only,” or “single” or “unique” in
around him and asked whether they would all the world. ‫ ֶא ָחד‬can mean “infinite” or
remain faithful to their heritage. They “ultimate,” as in “once and for all time.”
reassured him by addressing their father with ‫ ֶא ָחד‬can be understood as “unified,” “whole,”
his more noble name, Israel: “Sh’ma, Yisrael! or “indivisible.” ‫ ֶא ָחד‬may also refer to God in
Hear, O Israel, Adonai is our God. Adonai relationship to the world, that is, “alone,” or
alone.” To which Jacob responded in a whisper: even “lonely.” While human beings may perceive
“Praised be God’s glorious name, forever and God to have many conflicting attributes and
ever.” (Babylonian Talmud, P’sachim 56a) roles, they all belong to one complete God.
‫ֶא ָחד‬(“One”) The Oneness of God is the
single uncompromising doctrine of the Jewish
People. But what does it mean? ‫ ֶא ָחד‬has been

170
You shall love the Eternal One, ָ ‫הוה ֱאל ֶֹה‬
‫יך‬ ֹ ָ ְ‫ְו ָא ַה ְב ָּת ֵאת י‬ Deuteronomy
your God, with all your heart, ָ‫וּבכל־נַ ְפ ׁ ְשך‬ ְ ‫ְּבכל־לְ ָב ְב ָך‬
6:5–9

with all your being, with all your

‫ ְו ָהיוּ ַה ְ ּד ָב ִרים‬: ‫ל־מא ֶ ֹֽד ָך‬ ְ ‫וּבכ‬ ְ “You shall love
might. Set these words, which ָ‫ָה ֵא ֶּלה ֲא ׁ ֶשר ָאנ ִֹכי ְמ ַצ ְוּך‬
the Eternal”—
All that you do
I command you this day, upon
‫ ְו ׁ ִש ַ ּננְ ָּתם‬:‫ַה ּיוֹ ם ַעל־לְ ָב ֶב ָֽך‬
in fulfillment of
your heart. Impress them upon God’s word, you
your children; speak of them ‫יך ְו ִד ַּב ְר ָּת ָּבם ְּב ׁ ִש ְב ְּת ָך‬ ָ ֶ‫לְ ָבנ‬ should do with
love, for love is
in your home and on your way, ‫וּבלֶ ְכ ְּת ָך ַב ֶ ּד ֶר ְך‬ ְ ‫ית ָך‬ ֶ ‫ְּב ֵב‬ superior to fear.
when you lie down and when you ָ ָ
‫ ְוּק ׁ ַש ְר ָּתם‬:‫קוּמֽך‬ ֶ ‫וּב‬ ְ ‫וּבשׁ ְכ ְּבך‬ ְ (Rashi)

rise up. Let them be a sign upon

your hand, a symbol between
‫לְ אוֹ ת ַעל־יָ ֶד ָך ְו ָהיוּ לְ ט ָֹטפֹת‬
your eyes. Inscribe them on the ‫ל־מזֻ זוֹ ת‬
ְ ‫וּכ ַת ְב ָּתם ַע‬ ְ :‫ֽיך‬ ָ ֶ‫ֵּבין ֵעינ‬
doorposts of your house, and on :‫יך‬ ָ ‫וּב ׁ ְש ָע ֶ ֽר‬
ִ ‫ית ָך‬ ֶ ‫ֵּב‬
your gates.

If you carefully obey My mitzvot ‫ל־מ ְצו ַֹתי‬

ִ ‫ם־שמ ַֹע ִּת ׁ ְש ְמעוּ ֶא‬
ָ ׁ ‫ְו ָהיָ ה ִא‬ Deuteronomy
11:13–21
which I give you this day, to love and ‫ֲא ׁ ֶשר ָאנ ִֹכי ְמ ַצ ֶוּה ֶא ְת ֶכם ַה ּיוֹ ם לְ ַא ֲה ָבה‬
serve Adonai your God with all your
‫יכם וּ לְ ע ְבדוֹ ְּבכל־‬
ֶ ‫הוה ֱא ֽל ֹ ֵה‬
ֹ ָ ְ‫ֶאת־י‬
heart and soul, I will cause rain to fall
on your land in season, the autumn ‫ ְונָ ַת ִּתי ְמ ַטר־‬:‫וּבכל־נַ ְפ ׁ ְש ֶכֽם‬
ְ ‫לְ ַב ְב ֶכם‬
rains and the spring rains, that you ‫וּמלְ קוֹ ׁש ְו ָא ַס ְפ ָּת‬ַ ‫ַא ְר ְצ ֶכם ְּב ִע ּתוֹ יוֹ ֶרה‬
may gather in your grain, wine, and ‫שב‬ ׂ ֶ ‫ ְונָ ַת ִּתי ֵע‬:‫ְדגָ ֶנ ָך ְו ִתיר ְֹש ָך ְויִ ְצ ָה ֶ ֽר ָך‬
oil. And I will provide grass in your
ׂ ָ ‫ש ְד ָך לִ ְב ֶה ְמ ֶּת ָך ְו ָא ַכלְ ָּת ְו‬
:‫ש ָב ְֽע ָּת‬ ׂ ָ ‫ְּב‬
fields for your cattle, and you will eat
and be satisfied. Beware lest your heart ‫ִה ָּׁש ְמרוּ לָ ֶכם ּ ֶפן־יִ ְפ ֶּתה לְ ַב ְב ֶכם ְו ַס ְר ֶּתם‬
be deceived, and you turn and serve ‫יתם‬
ֶ ‫ַו ֲע ַב ְד ֶּתם ֱאל ִֹהים ֲא ֵח ִרים ְו ִה ׁ ְש ַּת ֲח ִו‬
other gods and bow down to them; for
‫הוה ָּב ֶכם ְו ָע ַצר‬
ֹ ָ ְ‫ ְו ָח ָרה ַאף־י‬:‫לָ ֶהֽם‬
then the anger of the Eternal One will
blaze against you, and will shut up the
‫ת־ה ׁ ּ ָש ַמיִ ם ְול ֹא־יִ ְהיֶ ה ָמ ָטר ְו ָה ֲא ָד ָמה‬
ַ ‫ֶא‬

‫וְ ָא ַה ְב ָּת‬
(“you shall love”) Abaye used to say: ‫ם־שמ ַֹע ִּת ׁ ְש ְמע ּו‬
ָ ׁ ‫וְ ָהיָ ה ִא‬
(“and if you carefully
“Let love for God be spread through you. If a obey”) The theology of reward and punishment is
person studies and enables others to do so, as problematic for some today as it was for the
if one is decent and trustworthy in business, author of the Book of Job. This paragraph is
what do people say? ‘Have you seen the omitted from many Reform prayerbooks. It
behaviour of so-and-so who lives by Torah? How is included here in recognition of its place in the
beautiful! What a fine person!’ Thus Isaiah collective liturgical library of the Jewish People.
taught: ‘You are My servant, Israel. I will be
glorified through you’ ” (Isaiah 49:3).
(Babylonian Talmud, Yoma 86a)

171
skies so that there will be no rain, and the ‫ל ֹא ִת ֵּתן ֶאת־יְ בוּ לָ ּה ַו ֲא ַב ְד ֶּתם ְמ ֵה ָרה‬
land will yield no produce, and you will :‫הוה נ ֵֹתן לָ ֶכֽם‬ ֹ ָ ְ‫ֵמ ַעל ָה ָא ֶרץ ַה ּטֹ ָבה ֲא ׁ ֶשר י‬
quickly vanish from the good land which
‫ת־ד ָב ַרי ֵא ֶּלה ַעל־לְ ַב ְב ֶכם‬ ּ ְ ‫ש ְמ ֶּתם ֶא‬ ׂ ַ ‫ְו‬
the Eternal One gives you. You shall place
these words of Mine in your heart and ‫וּק ׁ ַש ְר ֶּתם א ָֹתם לְ אוֹ ת‬ ְ ‫ְו ַעל־נַ ְפ ׁ ְש ֶכם‬
soul. Let them be a sign upon your hand, :‫יכֽם‬
ֶ ֵ‫ַעל־יֶ ְד ֶכם ְו ָהיוּ לְ טוֹ ָטפֹת ֵּבין ֵעינ‬
a symbol between your eyes. Impress ‫יכם לְ ַד ֵּבר‬ ֶ ֵ‫ת־בנ‬
ְּ ‫ְולִ ַּמ ְד ֶּתם א ָֹתם ֶא‬ Keep your father’s
them upon your children; speak of them commandments
‫וּבלֶ ְכ ְּת ָך ַב ֶ ּד ֶר ְך‬
ְ ‫ית ָך‬ ֶ ‫ָּבם ְּב ׁ ִש ְב ְּת ָך ְּב ֵב‬ and do not forsake
in your home and on your way, when you
lie down and when you rise up. Inscribe ‫ל־מזוּ זוֹ ת‬ ְ ‫וּכ ַת ְב ָּתם ַע‬ ְ :‫קוּמ ָֽך‬
ֶ ‫וּב‬ ְ ‫וּב ׁש ְכ ְּב ָך‬ ְ your mother’s
Torah. (Proverbs
them on the doorposts of your house and ‫יכם‬ ֶ ‫ לְ ַמ ַען יִ ְר ּבוּ יְ ֵמ‬:‫יך‬ ָ ‫וּב ׁ ְש ָע ֶ ֽר‬
ִ ‫ית ָך‬ ֶ ‫ֵּב‬ 6:20)

on your gates—that your days and the

‫יכם ַעל ָה ֲא ָד ָמה ֲא ׁ ֶשר נִ ׁ ְש ַּבע‬ ֶ ֵ‫ימי ְבנ‬ ֵ ‫ִו‬
days of your children may be prolonged
‫ימי‬ ֵ ‫יכם לָ ֵתת לָ ֶהם ִּכ‬ ֶ ‫הוה לַ ֲאב ֵֹת‬ ֹ ָ ְ‫י‬
in the land, which the Eternal One
promised to give your ancestors for as :‫ל־ה ָא ֶֽרץ‬ ָ ‫ַה ׁ ּ ָש ַמיִ ם ַע‬
long as the sky is laid out over the earth.

The Eternal One spoke to Moses, saying: ‫ ַ ּד ֵּבר ֶאל־‬:‫הוה ֶאל־מ ֶׁשה ֵּלא ֽמֹר‬ ֶ ֹ‫ַו ּי‬
ֹ ָ ְ‫אמר י‬ Numbers
“Speak to the children of Israel and 15:37–39
‫ש ָר ֵאל ְו ָא ַמ ְר ָּת ֲאלֵ ֶהם ְו ָעשׂ וּ לָ ֶהם‬
ׂ ְ ִ‫ְּבנֵ י י‬
instruct them to make for themselves
tzitzit on the corners of their garments ּ‫יהם לְ דֹר ָֹתם ְונָ ְתנו‬
ֶ ‫ל־כנְ ֵפי ִבגְ ֵד‬
ַּ ‫יצת ַע‬
ִ ‫ִצ‬
throughout their generations, and to ‫ ְו ָהיָ ה‬:‫יצת ַה ָּכ ָנף ּ ְפ ִתיל ְּת ֵכֽלֶ ת‬
ִ ‫ל־צ‬
ִ ‫ַע‬
include in the tzitzit on each corner a
‫יתם אֹתוֹ וּ זְ ַכ ְר ֶּתם ֶאת־‬
ֶ ‫יצת ְוּר ִא‬
ִ ‫לָ ֶכם לְ ִצ‬
thread of blue. You shall have the tzitzit,
so that when you look upon it you will ‫יתם א ָֹתם ְול ֹא‬
ֶ ‫ש‬
ׂ ִ ‫הוה ַו ֲע‬
ֹ ָ ְ‫ל־מ ְצו ֹת י‬
ִ ‫ּכ‬
remember to do all the mitzvot of the ‫יכם‬
ֶ ֵ‫ָתתוּרוּ ַא ֲח ֵרי לְ ַב ְב ֶכם ְו ַא ֲח ֵרי ֵעינ‬
Eternal One and you will not follow the
:‫יהֽם‬
ֶ ‫ר־א ֶּתם זֹנִ ים ַא ֲח ֵר‬
ַ ‫ֲא ׁ ֶש‬
desires of your heart and eyes which lead
you astray.”

‫יתם אֹתוֹ וּזְ ַכ ְר ֶּתם‬

ֶ ‫“( ו ְּר ִא‬look upon it and ‫הוה‬
ָֹ ְ‫ל־מ ְצוֹת י‬
ִ ּ‫“( כ‬all the mitzvot of the Eternal
remember”) Although the laws of the Torah are One”) It is customary to gaze upon the tzitzit
all of them divine edicts, it is [never­t heless] while reciting this paragraph, to
proper to ponder over them and to give a reason be reminded to put our prayers into action
for them, so far as we are able through the performance of mitzvot.
to give them a reason. (Rambam)

172
Remember to do all My mitzvot, ‫יתם ֶאת־‬ ֶ ‫ש‬ ׂ ִ ‫לְ ַמ ַען ִּתזְ ְּכרוּ ַו ֲע‬ Numbers
15:40–41
so shall you consecrate yourselves ‫יתם ְקד ִֹשים‬ ֶ ִ‫ל־מ ְצו ָֹתי ִו ְהי‬ ִ ‫ּכ‬
to your God. I am the Eternal,
‫יכם‬
ֶ ‫הוה ֱאלֽ ֵֹה‬ֹ ָ ְ‫ ֲאנִ י י‬:‫יכֽם‬ ֶ ‫לֵ א ֽל ֹ ֵה‬
your God, who led you out of
Egypt to be your God; I, Adonai,
‫אתי ֶא ְת ֶכם ֵמ ֶא ֶרץ‬ ִ ‫ֲא ׁ ֶשר הוֹ ֵצ‬
am your God. ‫ִמ ְצ ַריִ ם לִ ְהיוֹ ת לָ ֶכם לֵ אל ִֹהים‬
:‫יכֽם‬ ֶ ‫הוה ֱא ֽל ֹ ֵה‬ ֹ ָ ְ‫ֲאנִ י י‬
Redemption ‫גאולה‬
True and enduring, beloved and ,‫ ְו ָאהוּב ְו ָח ִביב‬,‫ֱא ֶמת ְויַ ִ ּציב‬ Mishnah Tamid
5:1;
precious, awesome and adorned, ‫ ְוטוֹ ב ְויָ ֶפה ַה ָּד ָבר‬,‫ְונוֹ ָרא ְו ַא ִּדיר‬ Babylonian
good and beautiful is this eternal ,‫ ֱא ֶמת‬.‫ַה ֶ ּזה ָעלֵ ֽינוּ לְ עוֹ לָ ם ָו ֶעד‬ Talmud,
B’rachot 13a
truth: the God of the universe is
our Sovereign, the Rock of Jacob
,‫ צוּר יַ ֲעקֹב‬,ּ‫ֱאל ֵֹהי עוֹ לָ ם ַמלְ ֵּכֽנו‬ and P'sachim
116b
our Protecting Shield! .ּ‫ָמגֵ ן יִ ׁ ְש ֵעֽנו‬
From generation to generation, ,‫וּשמוֹ ַק ָ ּים‬ְ ׁ ,‫לְ דֹר ָודֹר הוּא ַק ָ ּים‬
O God, You endure and Your name ֹ‫וּמלְ כוּתוֹ ֶו ֱאמוּנָ תו‬ ַ ,‫ְו ִכ ְסאוֹ נָ כוֹ ן‬ From Psalm 93:2
endures. Your throne is upright, ‫ ְוּד ָב ָריו ָחיִ ים‬.‫לָ ַעד ַק ָ ּי ֶֽמת‬
Your faithfulness everlasting.
Steadfast and precious, Your
,‫ נֶ ֱא ָמנִ ים ְונֶ ֱח ָמ ִדים‬,‫ְו ַק ָ ּי ִמים‬
words are resplendent with life and .‫לָ ַעד וּלְ עוֹ לְ ֵמי עוֹ לָ ִמים‬
sustaining power; they stand the
test of time.
Adonai, You redeemed us from ,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,ּ‫ִמ ִּמ ְצ ַ ֽריִ ם ְ ּג ַאלְ ָּ ֽתנו‬ To what extent
Egypt and set us free from the ‫ ַעל‬.ּ‫יתנו‬ֽ ָ ‫וּמ ֵּבית ֲע ָב ִדים ּ ְפ ִד‬ ִ we are free no
one knows, but
house of bondage. In turn, Your ּ‫הוּבים ְורוֹ ְממו‬ ִ ‫זֹאת ׁ ִש ְּבחוּ ֲא‬ we should act
cherished ones offered songs of as if we are

praise and melodies of thanks to

,‫ ְונָ ְתנוּ יְ ִד ִידים זְ ִמירוֹ ת‬,‫ֵאל‬ free. (Rabbi

You, the Sovereign, living God. ‫ ְּב ָרכוֹ ת‬,‫ׁ ִשירוֹ ת ְו ִת ׁ ְש ָּבחוֹ ת‬ Bachya ibn
Pekuda)

.‫ ֵאל ַחי ְו ַק ָ ּים‬, ‫ְוהוֹ ָדאוֹ ת לְ ֶמֽלֶ ְך‬

‫ֱא ֶמת וְ יַ ִ ּציב‬
(“true and enduring”) ‫וֶ ֱאמוּנָ תוֹ ָל ַעד ַק ָ ּי ֶמת‬
(“Your faithfulness ever-
From the cowardice that shrinks from new truth, lasting”) Rabbi Barechiah said in the name
From the laziness that is content with of Rabbi Abbahu: “Even though You were always
half-truth, from eternity, You were not enthroned and You
From the arrogance that thinks it knows were not announced in Your world until Your chil-
all truth, dren sang a song.” (Exodus Rabbah 23:1)
O God of Truth, deliver us.
(Rabbi Mordecai Kaplan)

173
High and exalted, mighty and ‫ ַמ ׁ ְש ּ ִפיל‬,‫ ָ ּגדוֹ ל ְונוֹ ָרא‬,‫ָרם ְונִ ּ ָשׂ א‬ In every generation
each person is
awesome, You humble the ‫ מוֹ ִציא‬,‫ֽיה ׁ ְש ָפלִ ים‬ ַּ ‫וּמגְ ִּב‬
ַ ,‫ֵ ּג ִאים‬ obliged to feel as
proud and raise the lowly. You ‫ ְועוֹ זֵ ר‬,‫ וּפוֹ ֶדה ֲענָ ִוים‬,‫ֲא ִס ִירים‬ though he (or she)
free the captive and redeem personally came out

the oppressed. You answer the

‫ ְועוֹ נֶ ה לְ ַע ּמוֹ ְּב ֵעת‬,‫ַּד ִּלים‬ of Egypt. (Mishnah

moment we cry out. .‫ׁ ַש ְו ָּעם ֵאלָ יו‬ P’sachim 10:5)

Praises to God Most High, who ‫רוּך הוּא‬ ְ ‫ ָּב‬,‫ְּת ִהלּ וֹ ת לְ ֵאל ֶעלְ יוֹ ן‬
is praised and is praiseworthy! ְ ,‫ ִמ ְריָ ם‬,‫ מ ֶֹשה‬. ‫וּמב ָֹר ְך‬
‫וּבנֵ י‬ ְ
Moses, Miriam, and the Children
‫יִ שְׂ ָר ֵאל לְ ָך ָענוּ ׁ ִש ָירה ְּבשִׂ ְמ ָחה‬
of Israel answered You with this
song of rejoicing:
:‫ ְו ָא ְמרוּ ֻכ ָּלם‬,‫ַר ָּבה‬
“Who is like You, Adonai, ?‫הוה‬ ָֹ ְ‫ י‬,‫י־כ ֽמֹ ָכה ָּב ֵא ִלם‬ ָ ‫ִמ‬ Exodus 15:11
among the gods? ,‫ נֶ ְא ָּדר ַּב ֽ ּק ֶֹד ׁש‬,‫ִמי ָּכ ֽמֹ ָכה‬
Who is like You, majestic in
?‫ ֽעֹשֵׂ ה ֶפ ֶֽלא‬,‫נוֹ ָרא ְת ִה ּל ֹת‬
holiness, awesome in praise,
doing wonders?”
The redeemed sang a new song ‫ׁ ִש ָירה ֲח ָד ׁ ָשה ׁ ִש ְּבחוּ גְ אוּלִ ים‬
to Your name at the shore of the ‫לְ ׁ ִש ְמ ָך ַעל שְׂ ַפת ַה ָ ּים; ַי ַֽחד‬
sea; in unison they gave thanks
:ּ‫ֻּכ ָּלם הוֹ דוּ ְו ִה ְמלִ ֽיכוּ ְו ָא ְמרו‬
and proclaimed Your
sovereignty, saying:
“The Eternal will reign forever !‫הוה יִ ְמל ְֹך ְלע ָֹלם וָ ֶעד‬
ָֹ ְ‫י‬ Exodus 15:18
and ever!”
Rock of Israel, come to Israel’s ‫וּמה ְּב ֶעזְ ַרת‬ ָ ‫ ֽק‬,‫צוּר יִ שְׂ ָר ֵאל‬
help. Fulfill Your promise to ‫הוּדה‬ָ ְ‫וּפ ֵדה ִכנְ ֻא ֶמ ָֽך י‬ ְ ,‫יִ שְׂ ָר ֵאל‬
redeem Judah and Israel. The
‫הוה ְצ ָבאוֹ ת‬ ֹ ָ ְ‫ גּ ֲֹאלֵ ֽנוּ י‬.‫ְויִ שְׂ ָר ֵאל‬ Isaiah 47:4
name of our Redeemer is Adonai
Tz’va’ot, the Holy One of Israel.
:‫ ְקדוֹ ׁש יִ שְׂ ָר ֵאל‬,ֹ‫ׁ ְשמו‬
Praised are You, Adonai, who
ְ ‫ָּב‬
.‫ ָ ּג ַאל יִ שְׂ ָר ֵאל‬,ָ‫רוּך ַא ָּתה יְ י‬
redeemed Israel.

‫יה ׁ ְש ָפ ִלים‬
ַּ ‫ַמ ׁ ְש ּ ִפיל ֵ ּג ִאים ו ַּמגְ ִּב‬
(“You humble Sabbath removed with one stroke a contrast
the proud and raise the lowly”) To the Greeks between slaves who must labour incessantly
and Romans the Sabbath was an object of deri- and their masters who may celebrate
sion, a superstitious usage. But the continuously. (Rabbi Benno Jacob)

174
e T’fillah ‫תפילה‬
Rabbi Simlai taught: “A person should arrange praise of the Holy One and
then pray” (Babylonian Talmud, B’rachot 32a). In contrast, Rabbi Eliezer
warned: “If you make your prayers only fixed prayers, they do not become
true supplication” (Mishnah B’rachot 4:3–4).
The arrangement of prayer is the keva—everything that is set about the
prayer-endeavour. But what turns the fixed script and choreography into
true prayer is kavanah, intentionality or spiritual focus. Kavanah is the
essence of prayer. It is what each individual must bring in order to lift the
words from the page Godward.
The Amidah, with its multiple themes and intricate design, provides the
form. But in order for it to become HaT’fillah, The Prayer, as it was called
by our Sages, each worshipper must offer it as a personal address to the
Divine.

All rise.

Adonai, open my lips, so my ,‫ש ָפ ַתי ִּת ְפ ָּתח‬ ׂ ְ ,‫ֲאדֹנָ י‬ Psalm 51:17
mouth may declare Your praise. : ‫וּפי יַ ִגּיד ְּת ִה ָּל ֶ ֽת ָך‬
ִ
Ancestors ‫אבות‬
Praised are You, Adonai our God, ְ ‫ָּב‬
,ּ‫ יְ יָ ֱאל ֵ ֹֽהינו‬,‫רוּך ַא ָּתה‬ Excerpts from
and God of our ancestors: ‫ ֱאל ֵֹהי‬,ּ‫ֵואל ֵֹהי ֲאבוֹ ֵתֽינו‬
Exodus 3:15,
Deuteronomy
God of Abraham, God of Isaac,
,‫ ֱאל ֵֹהי יִ ְצ ָחק‬,‫ַא ְב ְָר ָהם‬ 10:17,
God of Jacob, God of Sarah, Nehemiah
God of Rebekah, God of Rachel, and ,‫ש ָרה‬ׂ ָ ‫ ֱאל ֵֹהי‬,‫ֵואל ֵֹהי יַ ֲעקֹב‬ 9:32,
Genesis 14:19,
God of Leah; ,‫ ֱאל ֵֹהי ָר ֵחל‬,‫ֱאל ֵֹהי ִר ְב ָקה‬ Leviticus
.‫ֵואל ֵֹהי לֵ ָאה‬ 26:42,
Genesis 15:1

‫ֲאדֹנָ י שְׂ ָפ ַתי‬

(“Adonai, [open] my lips”) Rabbi Glory. It is customary to bend at the knee at
Ami taught: “A person’s prayer is not acceptable Baruch, bow at Ata, and stand at attention at
unless his heart is in his hands.” (Babylonian Adonai, as it is written in Psalm 145:14: “Adonai
Talmud, Ta’anit 8a) supports all who fall and sets upright all who are
ָ‫“( ָּברו ְּך ַא ָּתה יְ י‬Praised are You, Adonai”) bent over.” (Babylonian Talmud, B’rachot 12a)
It is customary to take three steps forward
as we symbolically approach God’s Throne of

175
great, mighty, and awesome ,‫ָה ֵאל ַה ָגּדוֹ ל ַה ִ ּג ּבוֹ ר ְו ַהנּ וֹ ָרא‬ Let the People of
God, God Most High. You bestow ‫ גּ וֹ ֵמל ֲח ָס ִדים טוֹ ִבים‬.‫ֵאל ֶעלְ יוֹ ן‬ Israel hold their
heads high in pride
loyal kindness upon all and ‫ ְוזוֹ ֵכר ַח ְס ֵדי‬,‫ְוקוֹ נֵ ה ַה ּכֹל‬ as they contemplate
You create All. You remember the who their ancestors
loyalty of our ancestors, and lovingly
‫וּמ ִביא גְ ֻא ָּלה לִ ְבנֵ י‬ ֵ ,‫ָאבוֹ ת‬ were. (Rabbi

bring redemption to their children’s .‫ ְּב ַא ֲה ָבה‬,ֹ‫יהם לְ ַמ ַֽען ׁ ְשמו‬ ֵֶ ֵ‫ְבנ‬ Menachem Nachum
of Chernobyl)
children for the sake of Your name.

On Shabbat Shuvah include:

Remember us for life, O Sovereign ,‫ ֶמֽלֶ ְך ָח ֵפץ ַּב ַח ִ ּיים‬,‫ז ְכ ֵרֽנוּ לְ ַח ִ ּיים‬
who desires life, and inscribe us ‫ לְ ַמ ַענְ ָך‬,‫ְוכ ְת ֵבֽנוּ ְּב ֵס ֶֽפר ַה ַח ִ ּיים‬
in the Book of Life, for Your sake, .‫ֱאל ִֹהים ַח ִ ּיים‬
O God of Life.

Sovereign Helper, Saviour, .‫וּמגֵ ן‬

ָ ‫ֽיע‬ַ ‫ֶמ ֶֽל ְך עוֹ זֵ ר וּמוֹ ׁ ִש‬
and Shield! ְ ‫ָּב‬
‫ ָמגֵ ן ַא ְב ָר ָהם‬,ָ‫רוּך ַא ָּתה יְ י‬
Praised are You, Adonai, who .‫וּפוֹ ֵקד שָׂ ָרה‬
shields Abraham and attends
to Sarah.

God’s Power ‫גבורות‬

Eternal is Your might, Adonai. ,‫ ֲאדֹנָ י‬,‫ַא ָּתה ִ ּג ּבוֹ ר לְ עוֹ לָ ם‬
You extend life after death. ,‫ְמ ַח ֵ ּיה ֵמ ִתים ַא ָּתה‬
Great is Your power to save.
.‫ֽיע‬
ַ ‫ַרב לְ הוֹ ׁ ִש‬
From Simchat Torah until Pesach include:
You cause the wind to blow and .‫ַמ ׁ ִּשיב ָה ֽרוּ ַח וּמוֹ ִריד ַה ָ ּג ׁ ֶֽשם‬ From Psalm
147:18
the rain to fall.

From Pesach until Sh’mini Atzeret include:

You cause the dew to descend. .‫מוֹ ִריד ַה ָּטל‬

‫ָמגֵ ן ַא ְב ָר ָהם וּפוֹ ֵקד שָׂ ָרה‬

(“who shields However, because we are descendants of the
Abraham and attends to Sarah”) There is a faithful matriarchs and patriarchs we are fit to
Rabbinic concept, Zechut Avot, “the merit of the approach God. We pray that God will show us
ancestors.” It suggests that we do not stand the favour due to them.
before God with confidence in our own worth.

176
With loyal kindness You sustain the ‫ ְמ ַח ֵ ּיה‬,‫ְמ ַכלְ ֵּכל ַח ִ ּיים ְּב ֶח ֶֽסד‬ Excerpts from
living; with great compassion You ְ‫ סוֹ ֵמך‬,‫ֵמ ִתים ְּב ַר ֲח ִמים ַר ִּבים‬ Psalms
145:14,
extend life to the dead. You support
‫וּמ ִּתיר‬
ַ ,‫ ְורוֹ ֵפא חוֹ לִ ים‬,‫נוֹ ְפלִ ים‬ 146:7–8
the fallen and heal the sick; You free Daniel 12:2
the captive and keep faith with those
ֹ‫וּמ ַק ֵ ּים ֱאמוּנָ תו‬
ְ ,‫סוּרים‬ ִ ‫ֲא‬ I Samuel 2:6

who sleep in the dust. Who is like ‫ ַּב ַֽעל‬, ‫ ִמי ָכ ֽמוֹ ָך‬.‫ישנֵ י ָע ָפר‬ ֵ ׁ ִ‫ל‬
You, Mighty One? Who can compare ְ, ‫וּמי ֽ ּדוֹ ֶמה ָּלך‬
ִ ,‫ְ ּגבוּרוֹ ת‬
to You, Sovereign of life and death, ְ ‫ֶמֽלֶ ְך ֵמ ִמית‬
‫וּמ ַח ֶ ּיה‬
Source of salvation?
?‫וּעה‬ ָ ‫יח יְ ׁש‬ַ ‫וּמ ְצ ִ ֽמ‬ַ
On Shabbat Shuvah include:
Who is like You, Av HaRachamim, ‫ זוֹ ֵכר‬,‫ ַאב ָה ַר ֲח ִמים‬, ‫ִמי ָכ ֽמוֹ ָך‬
who compassionately remembers ?‫צוּריו לְ ַח ִ ּיים ְּב ַר ֲח ִמים‬
ָ ְ‫י‬
Your creations for life?

You are faithful in extending life .‫ְונֶ ֱא ָמן ַא ָּתה לְ ַה ֲחיוֹ ת ֵמ ִתים‬
after death. ְ ‫ָּב‬
.‫ ְמ ַח ֵ ּיה ַה ֵּמ ִתים‬,ָ‫רוּך ַא ָּתה יְ י‬
Praised are You, Adonai, who
extends life after death.

God’s Holiness ‫קדושה‬

We sanctify Your name on earth, ,‫נְ ַק ֵּד ׁש ֶאת ׁ ִש ְמ ָך ָּבעוֹ לָ ם‬
even as all things, to the high ֹ‫ישים אוֹ תו‬ ִ ׁ ‫ְּכ ׁ ֵשם ׁ ֶש ַּמ ְק ִּד‬
heavens, declare Your holiness; as
‫ ַּכ ָּכתוּב ַעל‬,‫ִּב ׁ ְש ֵמי ָמרוֹ ם‬
it is written by Your prophet: “One
called out to another and proclaimed:
:‫יא ָֽך‬
ֶ ‫יַ ד נְ ִב‬
:‫ְו ָק ָרא זֶ ה ֶאל זֶ ה ְו ָא ַמר‬ Isaiah 6:3

‫ְמ ַח ֵ ּיה ַה ֵּמ ִתים‬

(“who extends life after death”) belief that the human soul, a spark of the Divine,
The idea of resurrection of the dead developed is eternal.
during the Second Temple period. Moses ‫ְקדו ׁ ָּשה‬
(“holiness”) We on earth imitate the
Maimonides carefully asserts in his Thirteen heavenly court of angels who are described by
Principles of Faith that the best example of God’s the prophets Isaiah and Ezekiel as praising God’s
might is that God can resuscitate the dead, if God sanctity with these very words. The antiphonal
wills it (see page 529). From its founding, the call and response between Cantor and congrega-
Reform movement rejected the idea of physical tion is a dramatic re-enactment.
resurrection, but has consistently upheld the

177
‘Holy, holy, holy is Adonai Tz’va’ot, ‫הוה‬
ָֹ ְ‫ָקדוֹ ׁש ָקדוֹ ׁש ָקדוֹ ׁש י‬ Isaiah 6:3
the fullness of all the earth is ‫ל־ה ָא ֶֽרץ‬
ָ ‫ ְמל ֹא כ‬,‫ְצ ָבאוֹ ת‬
God’s glory.’”
.ֹ‫ְּכבוֹ דו‬
How majestic is our Majesty! ,ּ‫הוה ֲאדֹנֵ ֽינו‬
ֹ ָ ְ‫ י‬,ּ‫ירנו‬
ֽ ֵ ‫ַא ִ ּדיר ַא ִּד‬
Adonai, our Ruler, how majestic !‫ָמה ַא ִּדיר ׁ ִש ְמ ָך ְּבכל ָה ָא ֶֽרץ‬
is Your name in all the earth!

“Praised be God’s glory from ָֹ ְ‫ָּברו ְּך ְּכבוֹ ד־י‬

.ֹ‫הוה ִמ ְּמקוֹ מו‬ Ezekiel 3:12
God’s place.”
Our God is One; our Parent, ‫ הוּא‬,ּ‫ֶא ָחד הוּא ֱאל ֵֹהֽינו‬
our Ruler, our Saviour, who in ‫ הוּא‬,ּ‫ הוּא ַמלְ ֵּכֽנו‬,ּ‫ָא ִבֽינו‬
compassion is revealed in the
ּ‫יעֽנו‬ֵ ‫ ְוהוּא יַ ׁ ְש ִמ‬.ּ‫יעֽנו‬ ֵ ‫מוֹ ׁ ִש‬
sight of all the living:
“I am Adonai your God!”
:‫ְּב ַר ֲח ָמיו לְ ֵעינֵ י ּכל ָחי‬
!‫יכם‬ֶ ‫ֲאנִ י יְ יָ ֱאל ֵֹה‬
“The Eternal will reign forever; ,‫הוה ְלעוֹ ָלם‬ ָֹ ְ‫יִ ְמל ְֹך י‬ Psalm 146:10
Your God, O Zion, from generation ,‫ ְלדֹר וָ דֹר‬,‫ ִציּוֹ ן‬, ‫ֱאל ַֹהֽיִ ְך‬
to generation. Halleluyah!”
!‫ַה ְללוּיָ ּה‬
From generation to generation we , ‫לְ דוֹ ר ָודוֹ ר נַ ִ ּגיד גּ ד ְֶל ָֽך‬ Free the mind from
will declare Your greatness, and ‫וּלְ נֵ ַֽצח נְ ָצ ִחים ְק ֻד ׁ ּ ָש ְת ָך‬ all extraneous
thoughts and
through all eternity we will proclaim
,ּ‫ ֱאל ֵֹהֽינו‬, ‫ ְו ׁ ִש ְב ֲח ָך‬.‫נַ ְק ִּד ׁיש‬ realize that you
the sanctity of Your holiness. Your are standing before
praise, our God, will never be taken ‫מוּש לְ עוֹ לָ ם‬ ׁ ָ‫ִמ ּ ִפֽינוּ ל ֹא י‬ the Divine Presence.

from our mouths; for God and ‫ ִּכי ֵאל ֶמֽלֶ ְך ָ ּגדוֹ ל‬,‫ָו ֶעד‬ (Rambam)

Sovereign, great and holy are You. .‫ְו ָקדוֹ ׁש ָא ָּֽתה‬

*Praised are You, Adonai, .‫ ָה ֵאל ַה ָ ּקדוֹ ׁש‬,ָ‫רוּך ַא ָּתה יְ י‬ ְ ‫*ב‬ ָּ
the holy God.

* On Shabbat Shuvah substitute:

Praised are You, Adonai, the .‫ ַה ֶּמֽלֶ ְך ַה ָ ּקדוֹ ׁש‬,ָ‫רוּך ַא ָּתה יְ י‬
ְ ‫ָּב‬
holy Sovereign.

‫ָקדוֹ ׁש ָקדוֹ ׁש ָקדוֹ ׁש‬ (“holy, holy, holy”) as a physical expression of one’s sense of
It is customary to lift one’s heels three times mission, to elevate one’s aspirations Godward.

178
The Sanctity of the Day ‫קדושת היום‬
Moses was pleased with the gift given ,ֹ‫יִ שְׂ ַמח מ ֶֹשה ְּב ַמ ְּתנַ ת ֶחלְ קו‬
him, for You called him “faithful ; ֹ‫את לּ ו‬ָ ‫ִּכי ֶע ֶֽבד נֶ ֱא ַמן ָק ָ ֽר‬
servant.” You placed a glorious
,‫ֹאשוֹ נָ ַת ָּֽת‬ ׁ ‫ְּכלִ יל ִּת ְפ ֶא ֶֽרת ְּבר‬
crown upon his head as he stood ָ ֶ‫ְּבע ְמדוֹ לְ ָפנ‬
before You on Mount Sinai. In his
.‫ֽיך ַעל ַהר ִסינַ י‬ From Exodus
32:15
hand, he carried down two tablets ‫וּשנֵ י לוּחוֹ ת ֲא ָבנִ ים הוֹ ִריד‬ ְׁ
of stone upon which was written the ‫ ְו ָכתוּב ָּב ֶהם ׁ ְש ִמ ַירת‬,ֹ‫ְּביָ דו‬
command to keep the Sabbath, : ‫ ְו ֵכן ָּכתוּב ְּבתוֹ ָר ֶ ֽת ָך‬,‫ׁ ַש ָּבת‬
as it is written in Your Torah:
The People of Israel shall keep the ‫ְו ׁ ָש ְמרוּ ְבנֵ י־יִ שְׂ ָר ֵאל ֶאת־‬ Exodus 31:16–17
Sabbath, observing the Sabbath in ‫ת־ה ׁ ַּש ָּבת‬ ַ ‫ לַ ֲעשׂ וֹ ת ֶא‬,‫ַה ׁ ַּש ָּבת‬ Civilization is on
every generation as a covenant for trial. Its future
‫וּבין‬
ֵ ‫ ֵּבינִ י‬.‫לְ דֹר ָֹתם ְּב ִרית עוֹ לָ ם‬ will depend upon
all time. It is a sign forever between
Me and the People of Israel, for
,‫ְּבנֵ י יִ שְׂ ָר ֵאל אוֹ ת ִהיא לְ עֹלָ ם‬ how much of
the Sabbath will
in six days the Eternal One made ‫הוה‬ ֹ ָ ְ‫י־ש ׁ ֶֽשת יָ ִמים ָעשָׂ ה י‬ ֵ ׁ ‫ִּכ‬ penetrate its
spirit. (Rabbi
heaven and earth, and on the ,‫ת־ה ָא ֶֽרץ‬ ָ ‫ת־ה ׁ ּ ָש ַמֽיִ ם ְו ֶא‬
ַ ‫ֶא‬ Abraham Joshua
seventh day, God rested, refreshing :‫יעי ׁ ָש ַבת ַו ִ ּי ָ ּנ ַפ ׁש‬
ִ ‫וּב ּיוֹ ם ַה ׁ ְּש ִב‬
ַ Heschel)

the soul.
Those who keep the Sabbath and ‫כוּת ָך ׁשוֹ ְמ ֵרי‬
ְ ְ‫יִ שְׂ ְמחוּ ְב ַמל‬
call it a delight will rejoice in Your ‫ ַעם ְמ ַק ְּד ׁ ֵשי‬.‫ׁ ַש ָּבת ְוקוֹ ְר ֵאי ֽעֹנֶ ג‬
sovereignty. May those who sanctify
ּ‫יעי ֻּכ ָּלם יִ ְש ְּׂבעוּ ְויִ ְת ַע ְ ּנגו‬ ִ ‫ׁ ְש ִב‬
the seventh day find satisfaction and
delight in Your goodness, for You
ֹ‫ֽית ּבו‬ ָ ‫יעי ָר ִצ‬ִ ‫ ְו ַה ׁ ּ ְש ִב‬.‫וּב ָך‬
ֽ ֶ ‫ִמ ּט‬
favoured the seventh day and made it ֹ‫ ֶה ְמ ַּדת יָ ִמים אוֹ תו‬.ֹ‫ְו ִק ַּד ׁ ְש ּתו‬
holy, calling it the most cherished of .‫אשית‬ ִ ׁ ‫ זֵ ֶֽכר לְ ַמ ֲעשֵׂ ה ְב ֵר‬,‫את‬ ָ ‫ָק ָ ֽר‬
days, a remembrance of the work
of creation.

ֹ‫“( ְּב ַמ ְּתנַ ת ֶח ְלקו‬the gift given him”) According to become attuned to the holiness of time. It is a
to tradition, the Ten Commandments were given day on which we are called upon to share in what
to Moses on Shabbat morning. is eternal in time, to turn from the results of
‫“( וְ ׁ ָש ְמר ּו‬and they shall keep [the Sabbath]”) creation to the mystery of creation. From the
The meaning of Shabbat is to celebrate time world of creation
rather than space. Six days a week we live under to the creation of the world. (Rabbi Abraham
the tyranny of things in space; on Shabbat we try Joshua Heschel)

179
Our God and God of our ancestors, ,ּ‫ֱאל ֵֹהֽינוּ ֵואל ֵֹהי ֲאבוֹ ֵתֽינו‬ It is written:
“Remember
may our rest on this day be pleasing ּ‫ ַק ְ ּד ׁ ֵשֽנו‬.ּ‫נוּח ֵ ֽתנו‬
ָ ‫ְר ֵצה ִב ְמ‬ Shabbat to keep
in Your sight. Sanctify us by Your ָ ‫ְּב ִמ ְצו ֶֹת‬
ּ‫ ְו ֵתן ֶחלְ ֵ ֽקנו‬, ‫ֽיך‬ it holy” (Exodus
mitzvot, and let Your Torah be our 20:8). How can
way of life. Satisfy us with Your ‫וּב ָֽך‬ֶ ‫ ַש ְּׂב ֵעֽנוּ ִמ ּט‬. ‫ְּבתוֹ ָר ֶ ֽת ָך‬ one keep it holy?

goodness, gladden us with Your ‫ ְו ַט ֵהר‬, ‫וּע ֶ ֽת ָך‬ ָ ‫ש ְּמ ֵחֽנוּ ִּב ׁיש‬ ׂ ַ ‫ְו‬ With [the study
of] Bible and
saving power, and purify our hearts ָ
.‫לִ ֵּבֽנוּ לְ ע ְב ְּדך ֶּב ֱא ֶמת‬ Mishnah, with
to serve You in truth. In love and food and drink,
,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,ּ‫ילֽנו‬ ֵ ‫ְו ַהנְ ִח‬ with clean clothing
favour, Adonai our God, let Your
holy Sabbath remain our heritage, ‫וּב ָרצוֹ ן ׁ ַש ַּבת‬ ְ ‫ְּב ַא ֲה ָבה‬ and with rest.
(Midrash Tanna D’Bei

that all Israel, sanctifying Your ‫ש ָר ֵאל‬ ׂ ְ ִ‫ ְויָ נֽוּחוּ ָב ּה י‬, ‫ק ְד ׁ ֶש ָֽך‬ Eliyahu)

name, may find rest. . ‫ְמ ַק ְ ּד ׁ ֵשי ׁ ְש ֶמ ָֽך‬

Praised are You, Adonai, who .‫ ְמ ַק ֵ ּד ׁש ַה ׁ ּ ַש ָּבת‬,ָ‫רוּך ַא ָּתה יְ י‬ ְ ‫ָּב‬
sanctifies the Sabbath.

Worship ‫עבודה‬
Be gracious, Adonai our God, to ‫ ְּב ַע ְּמ ָך‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫ְר ֵצה‬ Mishnah Rosh
Your People Israel, and receive our ‫וּת ִפ ָּל ָתם ְּב ַא ֲה ָבה‬ ְ ,‫ש ָר ֵאל‬ ׂ ְ ִ‫י‬ HaShanah 4:5,
Mishnah Tamid 5:1
prayers with love. May our worship ‫וּת ִהי לְ ָרצוֹ ן ָּת ִמיד‬ ְ ,‫ְת ַק ֵּבל‬
always be acceptable to You.
. ‫ש ָר ֵאל ַע ֶ ּמֽ ָך‬ ׂ ְ ִ‫ֲעבוֹ ַדת י‬ Words of prayer do
not ascend to God

Draw near to all who seek You; ‫ ּ ְפנֵ ה‬,‫ֵאל ָקרוֹ ב לְ כל ק ְׁר ָאיו‬ automatically. They
need the burning
turn to all who serve You; grace us ‫יך ְוח ֵ ּנֽנוּ; ׁ ְשפוֹ ְך‬ ָ ‫ֶאל ֲע ָב ֶ ֽד‬ desire of the heart
with the presence of Your spirit.
.ּ‫רוּח ָך ָעלֵ ֽינו‬
in order to rise like
ֲ perfumed offerings
to Heaven. (Rabbi
On Shabbat Rosh Chodesh and Shabbat Chol HaMo’eid include: Nachman of Bratzlav)

Our God and God of our ancestors, be ‫ יַ ֲעלֶ ה‬,ּ‫ֱאל ֵֹהֽינוּ ֵואל ֵֹהי ֲאבוֹ ֵתֽינו‬
especially mindful of us and of all Your ‫ְויָ בֹא ְויִ ָ ּז ֵכר זִ ְכרוֹ נֵ ֽנוּ ְוזִ ְכרוֹ ן ּכל‬
People, the House of Israel, for well- ‫ לְ טוֹ ָבה‬, ‫ֽיך‬ָ ֶ‫ש ָר ֵאל לְ ָפנ‬ ׂ ְ ִ‫ַע ְּמ ָך ֵּבית י‬
being and favour, for kindness and ‫ לְ ַח ִ ּיים‬,‫לְ ֵחן וּ לְ ֶח ֶֽסד וּ לְ ַר ֲח ִמים‬
compassion, for life and for peace on this ‫וּ לְ ׁ ָשלוֹ ם ְּביוֹ ם‬
— day of the New Month. .‫ֹאש ַה ֽחֹ ֶד ׁש ַה ֶ ּזה‬ׁ ‫—ר‬
— Festival of Pesach. ּ
.‫— ַחג ַה ַּמ ּצוֹ ת ַה ֶזה‬
— Festival of Sukkot. .‫— ַחג ַה ֻּס ּכוֹ ת ַה ֶ ּזה‬

‫ְר ֵצה‬(“be gracious”) Reform prayerbooks have Rather, we pray that the modern State of Israel
omitted from this prayer the traditional desire to will have a unique role to play in making God’s
restore Jerusalem’s Temple and its sacrifices. presence felt in the world.

180
 On Shabbat Rosh Chodesh and Shabbat Chol HaMo’eid conclude:
Adonai our God, this day remember .‫ ָא ֵמן‬.‫ ּבוֹ לְ טוֹ ָבה‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,ּ‫ז ְכ ֵרֽנו‬
us for well-being. Amen. .‫ ָא ֵמן‬.‫ְופ ְק ֵ ֽדנוּ בוֹ לִ ְב ָר ָכה‬
This day acknowledge us with .‫ ָא ֵמן‬.‫יעֽנוּ בוֹ לְ ַח ִ ּיים‬ ֵ ‫ְוהוֹ ׁ ִש‬
blessing. Amen.
This day help us to a fuller life. Amen.

And may our eyes behold Your ‫וּב ָך‬

ְ ‫ְו ֶת ֱחזֶ ֽינָ ה ֵעינֵ ֽינוּ ְּב ׁש‬
compassionate return to Zion. .‫לְ ִצ ּיוֹ ן ְּב ַר ֲח ִמים‬
Praised are You, Adonai, who ‫ ַה ַּמ ֲחזִ יר‬,ָ‫רוּך ַא ָּתה יְ י‬ ְ ‫ָּב‬
restores Your Divine Presence
to Zion.
.‫ׁ ְש ִכינָ תוֹ לְ ִצ ּיוֹ ן‬

Gratitude ‫הודאה‬
We gratefully acknowledge that ‫ ׁ ָש ַא ָּתה‬, ‫מוֹ ִדים ֲאנַ ְֽחנוּ לָ ְך‬ Psalm 79:13
You are Adonai our God, the God ‫הוּא יְ יָ ֱאל ֵֹהֽינוּ ֵואל ֵֹהי‬ Rabbi Pinchas,
of our People for all time. You are Rabbi Levi, and
the Rock of our life, the Power
.‫ֲאבוֹ ֵתֽינוּ לְ עוֹ לָ ם ָו ֶעד‬ Rabbi Yochanan

that shields us in every age.We ,ּ‫ ָמגֵ ן יִ ׁ ְש ֵעֽנו‬,ּ‫צוּר ַחיֵ ּ ֽינו‬ taught in the
name of Rabbi
thank You and sing Your praises: .‫ַא ָּתה הוּא לְ דוֹ ר ָודוֹ ר‬ Menachem of
for our lives, which are in Your , ‫נוֹ ֶדה ְּל ָך וּנְ ַס ּ ֵפר ְּת ִה ָּל ֶ ֽת ָך‬ Galliah: “In the
Time to Come all
hand; for our souls, which are in
Your keeping; for the signs of Your
, ‫סוּרים ְּביָ ֶ ֽד ָך‬ ִ ‫ַעל ַחיֵ ּ ֽינוּ ַה ְּמ‬ other prayers will
be revoked and
presence we encounter every day; , ‫ְו ַעל נִ ׁ ְשמוֹ ֵתֽינוּ ַה ּ ְפקוּדוֹ ת לָ ְך‬ annulled, while

and for Your wondrous gifts at all ,ּ‫ֽיך ׁ ֶש ְּבכל יוֹ ם ִע ָּמֽנו‬ ָ ‫ְו ַעל נִ ֶּס‬ only the prayer of
thanksgiving will
times: morning, noon, and night. ָ ‫ֽיך ְוטוֹ בוֹ ֶת‬
‫ֽיך‬ ָ ‫ְו ַעל נִ ְפלְ אוֹ ֶת‬ remain.”
(Leviticus Rabbah
You are Goodness; Your mercies .‫ עֶֽ ֶרב ָובֹ ֶֽקר ְוצהְ ָ ֽריִ ם‬,‫ׁ ֶש ְּבכל ֵעת‬ 9:7)
never end. You are Compassion; ָ ‫ֹא־כלוּ ַר ֲח ֶמ‬
Your love has never failed. You
, ‫ֽיך‬ ָ ‫ ִּכי ל‬,‫ַה ּטוֹ ב‬ From

have always been our Hope.

ָ ‫ ִּכי ל ֹא ַת ּֽמוּ ֲח ָס ֶ ֽד‬,‫ְו ַה ְמ ַר ֵחם‬
. ‫יך‬
Lamentations
3:22

. ‫ֵמעוֹ לָ ם ִק ִ ּוֽינוּ לָ ְך‬

‫צה ָריִ ם‬
ְ ְ‫ֶע ֶרב וָ ב ֶֹקר ו‬
(“morning, noon, and begins at midnight. A day on the Jewish calendar
night”) The literal translation (“evening, begins at sunset. During the workweek we may
morning, and afternoon”) reflects the way we keep two calendars, but on Shabbat we firmly
mark Jewish time. A day on the secular calendar plant both feet in Jewish time.

181
 On Chanukah include:
We give thanks for the redeeming ,‫ ְו ַעל ַה ְ ּגבוּרוֹ ת‬,‫ ְו ַעל ַה ּ ֻפ ְר ָקן‬,‫ַעל ַה ִ ּנ ִּסים‬ Courage lost, all
wonders, the mighty deeds, and the is lost. (Yiddish
‫ ְו ַעל ַה ִּמלְ ָחמוֹ ת‬,‫ְו ַעל ַה ְּת ׁשוּעוֹ ת‬
proverb)
triumphant battles by which our ‫ ַּביָ ִמים ָה ֵהם‬,ּ‫ית לַ ֲאבוֹ ֵתֽינו‬ ָ ֽ ִׂ‫ׁ ֶש ָעש‬
People was saved at this season in .‫ַּב ְ ּז ַמן ַה ֶ ּזה‬
days gone by.

In the days of Matityahu the ,‫ימי ַמ ִּת ְתיָ ֽהוּ ֶּבן יוֹ ָחנָ ן ּכ ֵֹהן ָ ּגדוֹ ל‬ ֵ ‫ִּב‬
Hasmonean and his sons, a tyrant ‫ ְּכ ׁ ֶש ָע ְמ ָדה ַמלְ כוּת‬,‫וּבנָ יו‬ ָ ‫ַח ׁ ְשמוֹ נַ אי‬
arose against our ancestors, ָ
‫יָ ָון ָה ְר ׁ ָש ָעה ַעל ַע ְּמך יִ שְׂ ָר ֵאל‬
determined to make them forget ‫ וּ לְ ַה ֲע ִב ָירם ֵמ ֻח ֵ ּקי‬, ‫יחם ּתוֹ ָר ֶ ֽת ָך‬ ָ ‫לְ ַה ׁ ְש ִּכ‬
Your Torah, and to turn them away ‫ֽיך ָה ַר ִּבים ָע ַמ ְֽד ָּת‬ ָ ‫ ְו ַא ָּתה ְּב ַר ֲח ֶמ‬, ‫ְרצוֹ ֶנ ָֽך‬
from doing Your will. But with great ,‫יבם‬ ָ ‫ ַר ְֽב ָּת ֶאת ִר‬.‫לָ ֶהם ְּב ֵעת ָצ ָר ָתם‬
compassion, You stood by them in
.‫ נָ ַ ֽק ְמ ָּת ֶאת נִ ְק ָמ ָתם‬,‫ַּ ֽדנְ ָּת ֶאת ִּדינָ ם‬
their time of trouble. You defended
their cause; You judged their case
and avenged them.

Through the power of Your spirit, ‫ ְו ַר ִּבים‬,‫ָמ ַס ְֽר ָּת ִ ּג ּבוֹ ִרים ְּביַ ד ַח ָּל ׁ ִשים‬
the weak defeated the strong, the ,‫וּט ֵמ ִאים ְּביַ ד ְטהוֹ ִרים‬ ְ ,‫ְּביַ ד ְמ ַע ִּטים‬
few prevailed over the many, and ‫ ְוזֵ ִדים ְּביַ ד‬,‫ְוּר ׁ ָש ִעים ְּביַ ד ַצ ִּד ִיקים‬
the righteous were triumphant. ‫ית ׁ ֵשם ָ ּגדוֹ ל‬ ָ ֽ ִׂ‫ וּ לְ ָך ָעש‬. ‫עוֹ ְס ֵקי תוֹ ָר ֶ ֽת ָך‬
Then Your children returned to ‫ וּ לְ ַע ְּמ ָך יִ שְׂ ָר ֵאל‬, ‫ְו ָקדוֹ ש ְּבעוֹ לָ ֶמ ָֽך‬
Your House, entered the Holy of ‫וּפ ְר ָקן ְּכ ַהיוֹ ם‬ ֻ ‫וּעה גְ דוֹ לָ ה‬ ָ ‫ית ְּת ׁש‬ָ ֽ ִׂ‫ָעש‬
Holies, purified Your sanctuary, and
, ‫ית ָך‬
ֽ ֶ ‫ֽיך לִ ְד ִביר ֵּב‬ ָ ֶ‫ ְו ַא ַחר ֵּכן ָּבֽאוּ ָבנ‬.‫ַה ֶ ּזה‬
kindled the lights in its courtyards. ָ, ‫ ְו ִט ֲהרוּ ֶאת ִמ ְק ָ ּד ׁ ֶשֽך‬, ‫יכ ֶל ָֽך‬ ָ ‫וּפנוּ ֶאת ֵה‬ ִ
They dedicated these eight days of ָ, ‫ְו ִה ְדלִ ֽיקוּ נֵ רוֹ ת ְּב ַח ְצרוֹ ת ק ְד ׁ ֶשֽך‬
Chanukah to give thanks and to
praise Your great name.
ּ‫ְו ָק ְבעוּ ׁ ְשמוֹ נַ ת יְ ֵמי ַחנֻ ָּכה ֵאֽלּ ו‬
.‫לְ הוֹ דוֹ ת וּ לְ ַה ֵּלל לְ ׁ ִש ְמ ָך ַה ָ ּגדוֹ ל‬

‫יחם ּתוֹ ָר ֶת ָך‬

ָ ‫ְל ַה ׁ ְש ִּכ‬
(“determined to make them To be a Jew is an act of the strenuous mind as
forget Your Torah”) The Maccabean Revolt was a it stands before the fakeries and lying seductions
rebellion against the distractions of the sur- of the world, saying no and no again as they
rounding secular culture of indulgence and parade by in all their allure. (Cynthia Ozick)
greed, and a renewed commitment to all that is
sacred in life.

182
For all this, O Sovereign God, ‫ְו ַעל ֻּכ ָּלם יִ ְת ָּב ַר ְך ְויִ ְתרוֹ ַמם‬
let Your name be forever praised ‫ ָּת ִמיד‬,ּ‫ ַמלְ ֵּכֽנו‬, ‫ׁ ִש ְמ ָך‬
and exalted.
.‫לְ עוֹ לָ ם ָו ֶעד‬

On Shabbat Shuvah include:

Inscribe all the children of Your ‫וּכתֹב לְ ַח ִ ּיים טוֹ ִבים‬ ְ
covenant for good life. ָ. ‫יתך‬
ֽ ֶ ‫ּכל ְּבנֵ י ְב ִר‬

O God, our Redeemer and Helper, ,‫וּך ֶּסֽלָ ה‬ ָ ‫ְוכֹל ַה ַח ִ ּיים יוֹ ֽד‬
let all who live gratefully acknowledge ,‫יהלְ לוּ ֶאת ׁ ִש ְמ ָך ֶּב ֱא ֶמת‬ ַ ‫ִו‬
You and praise Your name in truth.
.‫וּע ֵ ֽתנוּ ְו ֶעזְ ָר ֵ ֽתנוּ ֶסֽלָ ה‬
ָ ‫ָה ֵאל יְ ׁש‬
Selah! Praised are You, Adonai,
whose name is Goodness. We give
‫ ַה ּטוֹ ב ׁ ִש ְמ ָך‬,ָ‫רוּך ַא ָּתה יְ י‬ ְ ‫ָּב‬
You thanks and praise. .‫וּלְ ָך נָ ֶאה לְ הוֹ דוֹ ת‬

Peace ‫ברכת שלום‬

Grant us peace, Your most precious ,‫וּב ָר ָכה‬ ְ ‫ טוֹ ָבה‬,‫שִׂ ים ׁ ָשלוֹ ם‬
gift, O Eternal Source of peace, ּ‫ ָעלֵ ֽינו‬,‫ֵחן ָו ֶח ֶֽסד ְו ַר ֲח ִמים‬
and give us the will to proclaim its
. ‫ְו ַעל ּכל יִ שְׂ ָר ֵאל ַע ֶּמ ָֽך‬ Torah was given
message to all the peoples of the earth. to humanity in

Bless our country, that it may ever

,‫ ֻּכ ָּלֽנוּ ְּכ ֶא ָחד‬,ּ‫ָּב ְר ֵכֽנוּ ָא ִבֽינו‬ order to establish

be a stronghold of peace, and its

ָ ֶ‫ ִּכי ְבאוֹ ר ּ ָפנ‬, ‫ֽיך‬
‫ֽיך‬ ָ ֶ‫ְּבאוֹ ר ּ ָפנ‬ peace. (Midrash
Tanchuma, Yitro)

advocate among the nations. May ‫ ּתוֹ ַרת‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,ּ‫נָ ַת ָּֽת ָּלֽנו‬
contentment reign within its borders, ,‫וּצ ָד ָקה‬ְ ,‫ ְו ַא ֲה ַבת ֶח ֶֽסד‬,‫ַח ִ ּיים‬ Work toward
peace within your
health and happiness within its homes.
,‫ ְו ַח ִ ּיים‬,‫ ְו ַר ֲח ִמים‬,‫וּב ָר ָכה‬ ְ family, then on
Strengthen the bonds of friendship
‫ֽיך לְ ָב ֵר ְך‬ָ ‫ ְוטוֹ ב ְּב ֵע ֶינ‬.‫ְו ׁ ָשלוֹ ם‬ your street, then
among the inhabitants of all lands, within the

and may the love of Your name ‫ֶאת ַע ְּמ ָך יִ שְׂ ָר ֵאל ְּבכל ֵעת‬ community.
(Rabbi Raphael
hallow every home and every heart. . ‫וּבכל ׁ ָש ָעה ִּב ׁ ְשלוֹ ֶמ ָֽך‬ ְ of Bershad)

‫ֶס ָלה‬(“Selah!”) The meaning of this word is musical notation, a signalled pause, or an
unknown. Some hold that it means “forever”; oth- indication of the end of a passage. (Rabbi
ers understand it as an affirmation, similar Jonathan Sacks)
to the word “Amen.” Yet others see it as a

183
*Praised are You, Adonai, who ‫ ַה ְּמ ָב ֵר ְך ֶאת‬,ָ‫רוּך ַא ָּתה יְ י‬
ְ ‫* ָּב‬
blesses Your People Israel with .‫ַע ּמוֹ יִ שְׂ ָר ֵאל ַּב ָּׁשלוֹ ם‬
peace.

* On Shabbat Shuvah substitute:

In the Book of Life, Blessing, Peace, ‫ְּב ֵס ֶֽפר ַח ִ ּיים ְּב ָר ָכה ְו ׁ ָשלוֹ ם‬
and Prosperity may we and all ָ
, ‫וּפ ְרנָ ָסה טוֹ ָבה נִ ָ ּז ֵכר ְונִ ָּכ ֵתב לְ ָפנֶ ֽיך‬
ַ
Your People, the House of Israel, be ,‫ש ָר ֵאל‬ ָ
ׂ ְ ִ‫ֲאנַ ְֽחנוּ ְוכל ַע ְּמך ֵּבית י‬
remembered and inscribed for good .‫לְ ַח ִ ּיים טוֹ ִבים וּ לְ ׁ ָשלוֹ ם‬
life and peace. ְ ‫ָּב‬
.‫ עוֹ שֵׂ ה ַה ׁ ּ ָשלוֹ ם‬,ָ‫רוּך ַא ָּתה יְ י‬
Praised are You, Adonai, Maker of Peace.

Private Meditation ‫אלהי נצור‬

My God, keep my tongue from ‫וּש ָפ ַתי‬ׂ ְ ,‫ נְ צֹר לְ ׁשוֹ נִ י ֵמ ָרע‬,‫ֱאל ַֹהי‬ Babylonian Talmud,
B’rachot 17a,
evil and my lips from deceit. Help ‫ ְולִ ְמ ַקלְ לַ י נַ ְפ ׁ ִשי‬,‫ִמ ַ ּד ֵּבר ִמ ְר ָמה‬ drawing on
me to keep silent in the face of
‫ ְונַ ְפ ׁ ִשי ֶּכ ָע ָפר לַ ּכֹל‬,‫ִת ּדוֹ ם‬ Psalms 34, 108,
60, and 19
derision, humble in the presence
of all. Open my heart to Your
, ‫ ּ ְפ ַתח לִ ִּבי ְּבתוֹ ָר ֶ ֽת ָך‬.‫ִּת ְהיֶ ה‬
Torah, and let my soul pursue ,‫ֽיך ִּת ְר ּדוֹ ף נַ ְפ ׁ ִשי‬ ָ ‫וּב ִמ ְצו ֶֹת‬ ְ
Your mitzvot. Concerning those ,‫ְוכל ַהחוֹ ׁ ְש ִבים ָעלַ י ָר ָעה‬ There is a time to
who plan evil against me, swiftly ‫ְמ ֵה ָרה ָה ֵפר ֲע ָצ ָתם ְו ַקלְ ֵקל‬ keep silent and a
time to speak.
annul their counsel and frustrate
, ‫שה לְ ַמ ַֽען ׁ ְש ֶמ ָֽך‬ ׂ ֵ ‫ ֲע‬.‫ַמ ֲח ׁ ַש ְב ָּתם‬ (Ecclesiastes 3:7)
their intentions. Act for the sake ָ
of Your name. Act for the sake of
‫שה‬ ׂ ֵ ‫ ֲע‬, ‫שה לְ ַמ ַֽען יְ ִמ ֶינֽך‬ ׂ ֵ ‫ֲע‬
Your right hand. Act for the sake ‫שה לְ ַמ ַֽען‬ ׂ ֵ ‫ ֲע‬, ‫לְ ַמ ַֽען ְק ֻד ׁ ּ ָש ֶ ֽת ָך‬
of Your holiness. Act for the sake ָ ‫יד‬
. ‫יך‬ ֽ ֶ ‫ לְ ַמ ַֽען יֵ ָחלְ צוּן יְ ִד‬. ‫ּתוֹ ָר ֶ ֽת ָך‬
of Your Torah. In order that Your .‫ֽיעה יְ ִמינְ ָך ַו ֲענֵ ֽנִ י‬ ָ ‫הוֹ ׁ ִש‬
loved ones be delivered, save with
Your right hand and answer me.

‫ נְ צֹר ְל ׁשוֹ נִ י‬,‫ֱאל ַֹהי‬

(“O God, keep my tongue”) Mar bar Rabina have appeared in all prayer-
The tension between collective and private books since the ninth century.
prayer was addressed in the Babylonian Talmud The Amidah begins with “Adonai, open my
(Avodah Zarah 7b–8a) by providing a place at lips” to prayer. Here the Amidah concludes with
the end of the collective T’fillah for private a prayer to close one’s mouth to
prayer. These words of fourth century scholar ‫ ָל ׁשוֹ ן ָה ַרע‬, evil talk.

184
May the words of my mouth and ‫י־פי ְו ֶהגְ יוֹ ן‬
ִ ‫יִ ְהיוּ לְ ָרצוֹ ן ִא ְמ ֵר‬ The still, small
the meditations of my heart be :‫צוּרי ְוג ֲֹאלִ י‬ִ ,‫הוה‬ ָ ֶ‫לִ ִּבי לְ ָפנ‬
ֹ ָ ְ‫ י‬, ‫ֽיך‬ voice is heard.
(I Kings 19:12)
acceptable to You, Adonai, my
Rock and my Redeemer.

May the One who causes peace to ‫ הוּא‬,‫עֹשֶׂ ה ׁ ָשלוֹ ם ִּב ְמרוֹ ָמיו‬
reign in the high heavens let peace ‫שה ׁ ָשלוֹ ם ָעלֵ ֽינוּ ְו ַעל ּכל‬ ׂ ֶ ‫יַ ֲע‬
descend on us, on all Israel, and on
.‫ ָא ֵמן‬:ּ‫ ְו ִא ְמרו‬,‫ש ָר ֵאל‬ׂ ְ ִ‫י‬
all the world. And let us say: Amen.

All are seated.

On Rosh Chodesh, during Chol HaMo’eid Pesach, Chol HaMo’eid Sukkot,

and Chanukah, Hallel may be found on page 301.

The Torah service begins on page 186.

‫י־פי וְ ֶהגְ יוֹ ן ִל ִּבי‬

ִ ‫ִא ְמ ֵר‬
(“the words of my mouth ‫עֹשֶׂ ה ׁ ָשלוֹ ם‬
(“who causes peace”) Just as
and the meditations of my heart”) God is God influences the possibility of peace on earth,
“out there,” but through a miracle of divine according to our Sages we have power
communication, God’s words move from “out to bring order to the heavenly realm through the
there” to “in here,” and after a struggle, act of prayer.
God’s will becomes our will.... And when the With these concluding words of the Amidah, it
struggle is over, it is the sense that God’s voice is customary to bow, take three steps back and
has become our voice, God’s will has been bow left, right, and centre, as if taking leave
integrated into our will, which lets us know from God’s throne room.
we have won the prize of integrity. (Rabbi Harold
Kushner)

185
e Torah Service for ‫סדר קריאת התורה‬
Shabbat ‫לשבת‬
In the early years of the Second Temple era (fifth century B.C.E.), Ezra the
Scribe instituted the ritual of reading Torah on Shabbat so that people
would not simply spend the day in frivolity (Babylonian Talmud, Bava
Kama 82a). In the first century C.E., Josephus explained to his Roman
public: “The Lawgiver showed the Law [Torah] to be the best and the most
necessary means of instruction, by enjoining the people to assemble not
once or twice, or frequently, but every week, while abstaining from all
other work, in order to hear the Law and learn it in a thorough manner—a
thing which all other lawgivers seem to have neglected” (Contra Apionem
II).
Through prayer, we speak to God. Through Torah, God speaks to us, as
it is written: “Every day a voice goes out from Horeb [Sinai]” (Pirkei Avot
6:2). Every Torah service is a re-enactment of the original giving and
receiving of Torah at Mount Sinai.

There is none like You, Adonai, ,‫הוה‬ ֹ ָ ְ‫ י‬,‫ֵאין ָּכ ֽמוֹ ָך ָב ֱאל ִֹהים‬ Psalm 86:8,
among the gods, and there are no ָ ‫ש‬
: ‫ֽיך‬ ׂ ֶ ‫ְו ֵאין ְּכ ַמ ֲע‬
145:13

deeds like Yours. Your dominion

,‫כוּת ָך ַמלְ כוּת ּכל־עֹלָ ִמים‬ ְ ְ‫ַמל‬
is an everlasting dominion. Your
governance endures throughout ּ ‫וּמ ְמ ׁ ַשלְ ְּת ָך ְּבכ‬
:‫ל־דוֹ ר ָודֹר‬ ֶ
the generations.
Adonai is the Sovereign Ruler. , ‫הוה ָמלָ ְך‬ ֹ ָ ְ‫ י‬, ‫הוה ֶמֽלֶ ְך‬
ֹ ָ ְ‫י‬ From Psalms

.‫הוה יִ ְמל ְֹך לְ עוֹ לָ ם ָו ֶעד‬

10:16, 93:1,
Adonai rules. Adonai will rule ֹ ָ ְ‫י‬ Exodus 15:18
forever.
May the Eternal One give strength ,‫הוה עֹז לְ ַע ּמוֹ יִ ֵּתן‬
ֹ ָ ְ‫י‬ Psalm 29:11
to God’s People; may the Eternal :‫ת־ע ּמוֹ ַב ׁ ּ ָשלוֹ ם‬ ְ
ַ ‫הוה יְ ָב ֵרך ֶא‬ ֹ ָ ְ‫י‬
One bless God’s People with peace.
Av HaRachamim, let Your will ‫יבה‬ ָ ‫יט‬ֽ ִ ‫ ֵה‬,‫ַאב ָה ַר ֲח ִמים‬
favour Zion; build the walls of ‫ ִּת ְבנֶ ה‬,‫ִב ְרצוֹ נְ ָך ֶאת ִצ ּיוֹ ן‬
Jerusalem.
.‫רוּשלָ ֽיִ ם‬
ָ ׁ ְ‫חוֹ מוֹ ת י‬
In You alone do we trust, Sovereign ‫ ֶמֽלֶ ְך ֵאל‬,ּ‫ִּכי ְב ָך לְ ַבד ָּב ָט ְֽחנו‬ From Psalm
51:20
God, high and exalted, Sovereign :‫ ֲאדוֹ ן עוֹ לָ ִמים‬,‫שא‬ ׂ ָּ ִ‫ָרם ְונ‬
of worlds.

186
 All rise. The Ark is opened.

Whenever the Ark would set out on its ‫אמר‬ֶ ‫ַו ְ ּי ִהי ִּבנְ ֽסֹ ַע ָה ָארֹן ַו ֹֽ ּי‬ Numbers 10:35
journey, Moses would proclaim: ּ‫הוה ְויָ ֻפֽצו‬ ֹ ָ ְ‫קוּמה י‬
ָ :‫מ ֶֹשה‬
“Arise, Adonai, and let Your enemies ָ ֶ‫ֽיך ִמ ּ ָפנ‬
ָ ‫ֽיך ְויָ נֻ ֽסוּ ִמשַׂ נְ ֶא‬ָ ‫אֹיְ ֶב‬
: ‫ֽיך‬
be scattered; let those who hate You
flee from before You.”
For Torah shall emanate from Zion, ‫ִּכי ִמ ִ ּצ ּיוֹ ן ֵּת ֵצא תוֹ ָרה‬ Isaiah 2:3
the word of the Eternal from Jerusalem. :‫ירוּשלָ ֽיִ ם‬
ָ ׁ ‫הוה ִמ‬ ֹ ָ ְ‫ְוּד ַבר־י‬
Praised is the One who in holiness has ְ ‫ָּב‬
ֹ‫רוּך ׁ ֶש ָ ּנ ַתן ּתוֹ ָרה לְ ַע ּמו‬
given Torah to the People of Israel. : ֹ‫ש ָר ֵאל ִּב ְק ֻד ָּׁשתו‬
ׂ ְ ִ‫י‬
Hear, O Israel: the Eternal One is ‫הוה ֱאל ֵֹהֽינ ּו‬ ׂ ְ ִ‫ׁ ְש ַמע י‬
ָֹ ְ‫ש ָר ֵאל י‬ Deuteronomy
our God, the Eternal God is One! :‫הוה ֶא ָחד‬ ָֹ ְ‫י‬
6:4

Our God is one; Our Sovereign is ,ּ‫ ָגּדוֹ ל ֲאדוֹ נֵ ֽינו‬,ּ‫ֶא ָחד ֱאל ֵֹהֽינו‬
great; holy is God’s name. .ֹ‫ָקדוֹ ׁש ׁ ְשמו‬
O magnify the Eternal with me, and ‫יהוה ִא ִּתי וּנְ רוֹ ְמ ָמה‬
ֹ ָ ַ‫ַג ְּּדלוּ ל‬ Psalm 34:4
together let us exalt God’s name. :‫ׁ ְשמוֹ יַ ְח ָ ּדו‬

The Ark is closed. The Torah is honoured in procession.

‫וַ ְ ּי ִהי ִּבנְ ס ַֹע ָה ָארֹן‬

(“whenever the Ark would set ‫ׁ ְש ַמע יִ שְׂ ָר ֵאל‬
(“hear O Israel”) Jewish prayer
out”) This battle cry from Moses refers is an act of listening. We do not bring forth
to the protective nature of Torah. The Ark would our own words. The self is silent; the spirit of the
travel at the centre of the encampment People Israel speaks. (Rabbi Abraham Joshua
throughout the wilderness wanderings; so long Heschel, adapted)
as Torah was in the midst of the People, no harm
could come to them.

187
Yours, Adonai, is the greatness, ‫בוּרה‬ ָ ‫ ַה ְג ֻּד ָּלה ְו ַה ְ ּג‬,‫הוה‬ ֹ ָ ְ‫ י‬, ‫לְ ָך‬ I Chronicles
29:11
the power, the glory, the victory, ,‫ְו ַה ִּת ְפ ֶא ֶֽרת ְו ַה ֵ ּנ ַֽצח ְו ַההוֹ ד‬
the majesty. All that is in heaven ,‫וּב ָא ֶֽרץ‬
ָ ‫ִּכי־כֹל ַּב ׁ ּ ָש ַמֽיִ ם‬
and earth is Yours. Yours is the
dominion, Adonai; You rise above
‫שא‬
ׂ ֵּ ַ‫הוה ַה ַּמ ְמלָ ָכה ְו ַה ִּמ ְתנ‬ ֹ ָ ְ‫לְ ָך י‬
every height. :‫ֹאש‬
ׁ ‫לְ כֹל לְ ר‬
Let us exalt Adonai our God and ּ‫הוה ֱאל ֵֹהֽינו‬ ֹ ָ ְ‫רוֹ ְממוּ י‬ Psalm 99:9
worship at God’s holy mountain, ,ֹ‫ְו ִה ׁ ְש ַּת ֲחווּ לְ ַהר ק ְד ׁשו‬
for holy is the Eternal our God.
:ּ‫הוה ֱאל ֵֹהֽינו‬ ֹ ָ ְ‫ִּכי ָקדוֹ ׁש י‬
All are seated.

ָֹ ְ‫“( ְל ָך י‬Yours, Adonai”)

‫הוה‬ According to invisible, spanning space as well as time.
tradition, this phrase was first spoken by Community prayer, then, adds another
King David when he saw how generously the dimension which is not accessible to the
people contributed toward the future Temple. one who would go off alone into the woods
He attributed such generosity of the human to commune with God in nature. For many,
spirit to the greatness of God. although perhaps not for all, being in
It is customary to show honour to the community makes prayer itself easier. It helps
Torah by turning toward it as it is carried to make manifest the Presence of the Holy One,
in procession throughout the sanctuary. whom the Psalmist describes as “enthroned
‫הוה ֱאל ֵֹהינ ּו‬
ָֹ ְ‫“( רוֹ ְממ ּו י‬let us exalt Adonai our upon the praises of the People Israel” (Psalm
God”) Standing before God in prayer, I 22:4). (Rabbi Jakob Petuchowski)
do not stand alone. I stand in the company
of my People, a company both visible and

188
Torah Blessings ‫ברכות התורה‬
Before the Torah is read:

Praise the Eternal One who is :‫ָּב ְרכוּ ֶאת יְ יָ ַה ְּמב ָֹר ְך‬
praised.
Praised be the Eternal One who :‫ָּבר ּו ְך יְ יָ ַה ְּמב ָֹר ְך ְלעוֹ ָלם וָ ֶעד‬
is praised forever and ever!
Praised be the Eternal One who is :‫רוּך יְ יָ ַה ְּמב ָֹר ְך לְ עוֹ לָ ם ָו ֶעד‬
ְ ‫ָּב‬
praised forever and ever!
Praised are You, Adonai our God, ְ ‫ָּב‬
ָ‫ יְ י‬,‫רוּך ַא ָּתה‬
Sovereign of the Universe, who ,‫ ֶמֽלֶ ְך ָהעוֹ לָ ם‬,ּ‫ֱאל ֵֹהֽינו‬
has chosen us from among all the
peoples by giving us Your Torah. ,‫ֲא ׁ ֶשר ָּב ַֽחר ָּבֽנוּ ִמ ּכל ָה ַע ִּמים‬
.ֹ‫ְונָ ַֽתן לָ ֽנוּ ֶאת ּתוֹ ָרתו‬
Praised are You, Adonai, Giver of ְ ‫ָּב‬
.‫ נוֹ ֵתן ַה ּתוֹ ָרה‬,ָ‫רוּך ַא ָּתה יְ י‬
the Torah.

After the Torah is read:

Praised are You, Adonai our God, ְ ‫ָּב‬

ָ‫ יְ י‬,‫רוּך ַא ָּתה‬
Sovereign of the Universe, who has ,‫ ֶמֽלֶ ְך ָהעוֹ לָ ם‬,ּ‫ֱאל ֵֹהֽינו‬
given us the Torah of truth, and
thereby has implanted everlasting ,‫ֲא ׁ ֶשר נָ ַֽתן לָ ֽנוּ ּתוֹ ַרת ֱא ֶמת‬
life within us. .ּ‫ְו ַח ֵ ּיי עוֹ לָ ם נָ ַטע ְּבתוֹ ֵכֽנו‬
Praised are You, Adonai, Giver ְ ‫ָּב‬
.‫ נוֹ ֵתן ַה ּתוֹ ָרה‬,ָ‫רוּך ַא ָּתה יְ י‬
of the Torah.

ָ‫“( ָּב ְרכ ּו ֶאת יְ י‬praise the Eternal One”) This call of Israel begins and ends with its relationship to
to the congregation to praise God prior to the Torah. Therefore, some prefer to describe
Torah reading is based on the practice of Ezra the the receivers of Torah as “the Choosing People.”
Scribe as described in Nehemiah 8:6. ‫“( ּתוֹ ַרת ֱא ֶמת וְ ַח ֵיּי עוֹ ָלם נָ ַטע ְּבתוֹ ֵכנ ּו‬the Torah
‫ֲא ׁ ֶשר ָּב ַחר ָּבנ ּו‬
(“who has chosen us”) The “cho- of truth . . . has implanted everlasting
sen people,” but chosen for what? Not for plea- life within us”) ”The Torah of truth” refers to the
sure, surely, not for power. The “choice” of a peo- Written Law, that is, the five books of Moses; “the
ple means the acceptance by them of a specific eternal law implanted within us” refers to the
vocation . . .  to practice and exemplify Oral Law, that is, the Mishnah. (Rabbi Yaakov ben
a new way of living. (Leon Roth) Asher, The Tur)
The concept of chosenness is often
misunderstood. The uniqueness of the People

189
 For One Rescued from Danger ‫ברכת הגומל‬
One who has survived danger recites:
Praised are You, Adonai our God, ‫ ֶמֽלֶ ְך‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫רוּך ַא ָּתה‬
ְ ‫ָּב‬
Sovereign of the Universe, who ,‫ ַהגּ וֹ ֵמל לַ ַח ָ ּי ִבים טוֹ בוֹ ת‬,‫ָהעוֹ לָ ם‬
bestows goodness upon those in need, .‫ׁ ֶש ְ ּג ָמלַ ֽנִ י ּכל טוֹ ב‬
and has shown me every kindness.

Congregation responds:
May the One who has shown you ,‫ש ְ ּג ָמ ֵל ְך ּכל טוֹ ב‬/
ֶ ׁ ‫ִמי ׁ ֶש ְ ּג ָמ ְל ָך‬
great kindness continue to bestow such !‫ ֶס ָֽלה‬.‫יִ גְ ָמ ֵל ְך ּכל טוֹ ב‬/‫הוּא יִ גְ מ ְל ָך‬
goodness upon you. Selah!

For Life ‫שהחיינו‬

Praised are You, Adonai our God, ,‫ ֶמֽלֶ ְך ָהעוֹ לָ ם‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫רוּך ַא ָּתה‬ ְ ‫ָּב‬
Sovereign of the Universe, for giving ָ ‫ׁ ֶש ֶה ֱחיָ ֽנוּ ְו ִק ְ ּי ָמֽנוּ ְו ִה ִג‬
.‫ּיעֽנוּ לַ ְ ּז ַמן ַה ֶ ּזה‬
us life, for sustaining us, and for
enabling us to reach this moment.

‫ְרפו ָּאה ׁ ְש ֵל ָמה‬

(“complete healing”) Healing is ‫ִּב ְר ַּכת ַהגּ וֹ ֵמל‬
(“blessing for one rescued from
not the same as a cure. We pray that healing danger”) A person to whom a calamity has
includes a return to physical health, but healing occurred should make it known to the public,
can also come in the forms of acceptance and so that many others may entreat God’s
peace. (For additional prayers of healing, see mercy on his behalf. (Babylonian Talmud,
page 476.) Chullin 78a)

190
Prayers for Healing ‫תפילות לחולים‬
May the One who blessed our ,‫ ַא ְב ְָר ָהם‬,ּ‫ִמי ׁ ֶש ֵּב ַר ְך ֲאבוֹ ֵתֽינו‬ Heal me, Eternal
ancestors, Abraham, Isaac, and ,‫ ִר ְב ָקה‬,‫ש ָרה‬ ׂ ָ ,‫ ְויַ ֲעקֹב‬,‫יִ ְצ ָחק‬ One, and I shall
be healed.
Jacob, Sarah, Rebekah, Rachel, and ְ
‫ הוּא יְ ָב ֵרך ִו ַיר ּ ֵפא‬,‫ ְולֵ ָאה‬,‫ָר ֵחל‬ (Jeremiah 17:14)
Leah, now bring healing to those ְ ‫ ַה ָ ּקדוֹ ׁש ָּב‬.‫ֶאת ַהחוֹ לִ ים‬
who are ill. May the Holy One show ‫רוּך‬
them compassion and graciously ‫יהם‬ ֶ ֵ‫הוּא יִ ָּמלֵ א ַר ֲח ִמים ָעל‬
restore their health and strength. ,‫ימם וּלְ ַר ּ ְפאוֹ ָתם‬ ָ ִ‫לְ ַה ֲחל‬
Grant each of our loved ones refuah ‫ ְויִ ׁ ְשלַ ח‬.‫לְ ַה ֲחזִ ָיקם וּלְ ַה ֲחיוֹ ָתם‬
sh’leimah, complete healing: healing
,‫פוּאה ׁ ְשלֵ ָמה‬ ָ ‫לָ ֶהם ִּב ְמ ֵה ָרה ְר‬
of the body and healing of the soul.
May good health come speedily to all ,‫פוּאת ַהגּ וּף‬ ַ ‫פוּאת ַה ֶ ּנ ֶֽפ ׁש ְוּר‬ַ ‫ְר‬
the ailing, together with the People of ‫ְּבתוֹ ְך ׁ ְש ָאר חוֹ לֵ י יִ שְׂ ָר ֵאל‬
Israel. And let us say: Amen. ,‫וּבזְ ַמן ָק ִריב‬ ִ ‫ָה ׁ ַש ָּתא ַּב ֲעגָ לָ א‬
:‫ ָא ֵמן‬:‫ֹאמר‬ ַ ‫ְונ‬
One may offer a personal prayer for a loved one in need of healing.
May it be Your will, Adonai, my God ‫ יְ יָ ֱאל ַֹהי ֵואל ֵֹהי‬, ‫ֽיך‬ ָ ֶ‫יְ ִהי ָרצוֹ ן ִמלְ ָפנ‬
and God of my ancestors, that You ‫פוּאה‬ ָ ‫ ׁ ֶש ִּת ׁ ְשלַ ח ְמ ֵה ָרה ְר‬,‫ֲאבוֹ ַתי‬
quickly send a complete healing from ‫פוּאת ַה ֶ ּנ ֶֽפ ׁש‬ַ ‫ ְר‬,‫ׁ ְשלֵ ָמה ִמן ַה ׁ ּ ָש ַ ֽמיִ ם‬
heaven, healing for the soul, and ,‫לַ חוֹ לָ ה‬/‫פוּאת ַהגּ וּף לַ חוֹ לֶ ה‬ ַ ‫ְוּר‬
healing for the body, for the , ‫בת‬/‫ן‬ַּ ‫ֶּב‬
ailing, son/daughter of , .‫ְּבתוֹ ְך ׁ ְש ָאר חוֹ לֵ י יִ שְׂ ָר ֵאל‬
together with the ailing of Israel.

‫ִמי ׁ ֶש ֵּב ַר ְך ִא ּמוֹ ֵתינ ּו‬ ‫ִמי ׁ ֶש ֵּב ָר ְך ֲאבוֹ ֵתינ ּו‬
‫ְמקוֹ ר ַה ְּב ָר ָכה ַל ֲאבוֹ ֵתינ ּו‬ .‫ יִ ְצ ָחק וְ יַ ֲעקֹב‬,‫ַא ְב ָר ָהם‬
Bless those in need of healing ‫ִמי ׁ ֶש ֵּב ָר ְך ִא ּמוֹ ֵתינ ּו‬
with ‫ְרפו ָּאה ׁ ְש ֵל ָמה‬ .‫ ֵלאָה וְ ָר ֵחל‬,‫ ִר ְב ָקה‬,‫שָׂ ָרה‬
the renewal of body, May the One who blessed our mothers,
the renewal of spirit. May the One who blessed our fathers,
And let us say: Amen. Hear our prayer and bless us as well.
‫ִמי ׁ ֶש ֵּב ַר ְך ֲאבוֹ ֵתינ ּו‬ Bless us with the power of Your healing.
‫ְמקוֹ ר ַה ְּב ָר ָכה ְל ִא ּמוֹ ֵתינ ּו‬ Bless us with the power of Your hope.
May the Source of strength May our hearts be filled with understanding
who blessed the ones before us And be strengthened by the power of Your love.
help us find the courage
Bless us with the vision for tomorrow.
to make our lives a blessing.
Help us to reach out to those in pain.
And let us say: Amen.
May the warmth of friendship ease our sorrow.
(Debbie Friedman) Give us courage, give us faith, show us the way.
(Cantor Lisa Levine)

191
 All rise. The Torah is lifted.

This is the Torah that Moses ‫שם מ ֶֹשה‬ ׂ ָ ‫ְוזֹאת ַה ּתוֹ ָרה ֲא ׁ ֶשר‬ Deuteronomy
placed before the People of ‫הוה‬
ֹ ָ ְ‫ ַעל ּ ִפי י‬,‫ש ָר ֵאל‬ ׂ ְ ִ‫לִ ְפנֵ י ְּבנֵ י י‬ 4:44, Numbers
9:23
Israel, the word of the Eternal
through the hand of Moses. :‫ְּביַ ד מ ֶֹשה‬

Haftarah Blessings ‫ברכות ההפטרה‬

Haftarah means “completion.” Excerpts from the biblical books of Prophets
are thematically linked to complement the Torah readings for Shabbat
and Holy Days. Scholars debate when and why the Haftarah reading became
ritualized. One theory suggests that during the tyrannical reign of
Antiochus, when public Torah reading was outlawed, people began to read
weekly sections from the books of Prophets to remind one another of what
would be read from Torah if they were free to do so, or to remember which
holiday would be fully observed if they were not at risk. Even after the
Maccabean revolt restored our religious freedom (165 B.C.E.), the custom
continued.

Before the Haftarah is read:

Praised are You, Adonai our God, ְ ‫ָּב‬

‫רוּך ַא ָּתה יְ יָ ֱאל ֵֹהינוּ ֶמלֶ ְך‬ Leave it to the
People Israel. If
Sovereign of the Universe, who ‫ָהעוֹ לָ ם ֲא ׁ ֶשר ָּב ַחר ִּבנְ ִב ִאים‬ they themselves
has chosen good prophets and ‫יהם‬ֶ ‫טוֹ ִבים ְו ָר ָצה ְב ִד ְב ֵר‬ are not prophets,
has been pleased with their words, then they are

for they were spoken in truth.

;‫ַה ֶ ּנ ֱא ָמ ִרים ֶּב ֱא ֶמת‬ the children of
prophets.
Praised are You, Adonai, who ְ ‫ָּב‬
‫ ַה ּבוֹ ֵחר ַּב ּתוֹ ָרה‬,ָ‫רוּך ַא ָּתה יְ י‬ (Tosefta P’sachim
4:11)
has chosen the Torah, Your ,ֹ‫ש ָר ֵאל ַע ּמו‬
ׂ ְ ִ‫וּבי‬ְ ֹ‫וּבמ ֶֹשה ַע ְב ּדו‬
ְ
servant Moses, Your People Israel,
.‫יאי ָה ֱא ֶמת ָו ֶצ ֶֽדק‬ ֵ ‫וּבנְ ִב‬
ִ
and the prophets of truth and
righteousness.

‫יאי ָה ֱא ֶמת וָ ֶצ ֶדק‬

ֵ ‫“( ו ִּבנְ ִב‬and the prophets of and peace, and the love of fellow man continue
truth and righteousness”) It is 2,500 years to be upheld, at least as ideals. The old worlds
since the age of the prophets. We now live may have gone; but the contribution of their
in another world. Our generation and those spiritual giants has left an ineffaceable imprint
who come after us will mould their lives on all who have come later and, whether we are
in conditions of which the ancients never aware of it
dreamed. But human values have not changed. or not, we are nourished by it.
The values of truth and righteousness, mercy (David Ben-Gurion)

192
 After the Haftarah is read:

Praised are You, Adonai our God, ‫ ֶמֽלֶ ְך‬,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬,‫רוּך ַא ָּתה‬ ְ ‫ָּב‬
Sovereign of the Universe, Rock ,‫ צוּר ּכל ָהעוֹ לָ ִמים‬,‫ָהעוֹ לָ ם‬
of all the worlds, Righteous in all
‫ ָה ֵאל‬,‫ַצ ִ ּדיק ְּבכל ַה ּדוֹ רוֹ ת‬
generations, the Almighty, the
Faithful One, who says and does, ,‫שה‬ ׂ ֶ ֹ‫ ָהאוֹ ֵמר ְועו‬,‫ַה ֶ ּנ ֱא ָמן‬
who speaks and fulfills, all of whose ‫ ׁ ֶש ּכל ְ ּד ָב ָריו‬,‫וּמ ַק ֵ ּים‬
ְ ‫ַה ְמ ַד ֵּבר‬
words are true and just. .‫ֱא ֶמת ָו ֶצ ֶֽדק‬
Dependable are You, Adonai, our God, ,ּ‫נֶ ֱא ָמן ַא ָּתה הוּא יְ יָ ֱאל ֵֹהֽינו‬
and dependable are Your words, and ‫ ְו ָד ָבר ֶא ָחד‬, ‫יך‬ ָ ‫ְונֶ ֱא ָמנִ ים ְ ּד ָב ֶ ֽר‬
not one of Your words is ever retracted ,‫יך ָאחוֹ ר ל ֹא יָ ׁשוּב ֵר ָיקם‬ ָ ‫ִמ ְ ּד ָב ֶ ֽר‬
unfulfilled, for You are the Almighty, .‫ִּכי ֵאל ֶמֽלֶ ְך נֶ ֱא ָמן ְו ַר ֲח ָמן ָא ָּֽתה‬
a Sovereign who is dependable and ‫ ָה ֵאל ַה ֶ ּנ ֱא ָמן‬,ָ‫רוּך ַא ָּתה יְ י‬ ְ ‫ָּב‬
merciful. .‫ְּבכל ְ ּד ָב ָריו‬
Praised are You, Adonai, the Almighty
who is dependable in all Your words.
Have compassion on Zion for it is ‫ַר ֵחם ַעל ִצ ּיוֹ ן ִּכי ִהיא ֵּבית‬
the house of our survival. May the one ‫יע‬ ַ ‫ש‬
ֽ ִ ׁ ֹ‫לוּבת נֶ ֶֽפ ׁש ּתו‬ ַ ‫ ְולַ ֲע‬,ּ‫ַח ֵ ּיֽינו‬
whose soul is humiliated be delivered .ּ‫ִּב ְמ ֵה ָרה ְביָ ֵמֽינו‬
speedily and in our days. ָ ֶ‫ש ֵּ ֽמ ַח ִצ ּיוֹ ן ְּב ָבנ‬
.‫ֽיה‬ ְ ‫ָּב‬
ׂ ַ ‫ ְמ‬,ָ‫רוּך ַא ָּתה יְ י‬
Praised are You, Adonai, who causes
Zion to rejoice in her children.

‫ַצ ִ ּדיק ְּבכל ַה ּדוֹ רוֹ ת‬

(“Righteous in all genera- ‫ַה ְמ ַד ֵּבר ו ְּמ ַק ֵ ּים‬
(“who speaks and fulfills”) This
tions”) Though the prophets invoke justice and fragile life between birth and death can neverthe-
righteousness again and again, proclaiming their less be a fulfillment—if it is a dialogue. In our life
God as the God of righteousness, they are not real- and experience we are addressed; by thought and
ly satisfied with this abstraction, which is actually speech and action, by producing and influencing
a form of conceptualization. They wish to address we are able to answer. For the most part we do not
man’s heart, which they treasure more highly than listen to the address, or we break into it with chat-
his mind, and arouse his compassion as a mode of ter. But if the word comes to us and the answer
awareness commensurate with the suffering . . .   of proceeds from us, then human life exists, though
his fellow man. (Sheldon Blank) brokenly, in the world.
Because of its emphasis on social justice and its The kindling of the response is the “spark” of
interest in the prophets’ urgent call for action, the soul; the blazing up of the response, which
Reform Judaism has often been called “Prophetic occurs time and again, to the unexpectedly
Judaism.” approaching speech, we term “responsibility.”
(Martin Buber)

193
 Cause us to rejoice, Adonai our God, ‫ש ְּמ ֵחֽנוּ יְ יָ ֱאל ֵֹהֽינוּ ְּב ֵאלִ יָ ּ ֽהוּ ַה ָ ּנ ִביא‬ ַׂ
in Elijah the prophet, Your servant, , ‫יח ָֽך‬ֶ ‫וּב ַמלְ כוּת ֵּבית ָ ּד ִוד ְמ ׁ ִש‬ ְ , ‫ַע ְב ֶ ּ ֽד ָך‬
and in the reign of the House of David, ֹ‫ ַעל ִּכ ְסאו‬,ּ‫ִּב ְמ ֵה ָרה יָ בֹא ְויָ גֵ ל לִ ֵ ּֽבנו‬
Your anointed one. Speedily may he ‫ ְול ֹא יִ נְ ֲחלוּ עוֹ ד ֲא ֵח ִרים‬.‫ל ֹא יֵ ׁ ֵשב זָ ר‬
arrive and cause our heart to exult. ‫ ִּכי ְב ׁ ֵשם ק ְד ׁ ְש ָך נִ ׁ ְש ַ ּֽב ְע ָּת‬,ֹ‫ֶאת ְּכבוֹ דו‬
Upon his throne no stranger will sit,
.‫לּ וֹ ׁ ֶש ּל ֹא יִ ְכ ֶּבה נֵ רוֹ לְ עוֹ לָ ם ָו ֶעד‬
and others will no longer inherit his ְ ‫ָּב‬
.‫ ָמגֵ ן ָ ּד ִוד‬,ָ‫רוּך ַא ָּתה יְ י‬
honour. For by Your holy name,
You swore to him that his light
will never be extinguished.
Praised are You, Adonai, Shield of David.

For the Torah, for worship, for the ,‫ ְו ַעל ָה ֲעבוֹ ָדה‬,‫ַעל ַה ּתוֹ ָרה‬
prophets, and for this Shabbat day ‫ ְו ַעל יוֹ ם‬,‫יאים‬ ִ ‫ְו ַעל ַה ְ ּנ ִב‬
which You have given us, Adonai
ָ‫ ׁ ֶשנָ ַת ָּֽת לָ ֽנוּ יְ י‬,‫ַה ׁ ּ ַש ָּבת ַה ֶ ּזה‬
our God, for holiness and rest, for
honour and glory—for all this,
,‫נוּחה‬ ָ ‫ לִ ְק ֻד ׁ ּ ָשה ְולִ ְמ‬,ּ‫ֱאל ֵֹהֽינו‬
Adonai our God, we thank You, ,‫ ַעל ַה ּכֹל‬.‫לְ ָכבוֹ ד וּלְ ִת ְפ ַָא ֶֽרת‬
and praise You. May the mouth , ‫ ֲאנַ ְֽחנוּ מוֹ ִדים לָ ְך‬,ּ‫יְ יָ ֱאל ֵֹהֽינו‬
of every living being praise Your ‫ יִ ְת ָּב ַר ְך ׁ ִש ְמ ָך‬.‫וּמ ָב ְר ִכים אוֹ ָת ְך‬ ְ
name continually and forever.
.‫ְּב ִפי ּכל ַחי ָּת ִמיד לְ עוֹ לָ ם ָו ֶעד‬
Praised are You, Adonai, who .‫ ְמ ַק ֵ ּד ׁש ַה ׁ ּ ַש ָּבת‬,ָ‫רוּך ַא ָּתה יְ י‬ ְ ‫ָּב‬
sanctifies the Sabbath.

‫יח ָך‬
ֶ ‫ו ְּב ַמ ְלכוּת ֵּבית ָּדוִ ד ְמ ׁ ִש‬
(“the reign of the they say to you: ‘Behold the Messiah!’ go and
House of David, Your anointed one”) According plant your tree, and only afterwards go out to
to the Bible, a personal Messiah will be born greet him” (Avot D’Rabbi Natan 31).
from the line of King David. Throughout our The Reform movement maintains the Messianic
history this belief has been met with Age as a religious ideal. Rather than praying
skepticism, and many Jews place the emphasis for its spontaneous arrival, however, humanity
on this world, the world of the here-and-now. must create it.
For example, Rabbi Yochanan ben Zakkai used
to say: “If you are about to plant a tree when

194
For Our Congregation and ‫תפילות לקהל ולעם‬
Our People

May the One who blessed our ancestors bless this sacred congregation, Hillel taught:
“Do not separate
all who serve it, and those who contribute to its future. May all who seek
yourself from
Your Presence find it here. the community.”
(Pirkei Avot 2:5)
Bless the House of Israel in all lands near and far. Uphold us, shield us
from oppression and hatred, and bring to fulfillment the word of Moses,
Your prophet: “The Eternal your God will make you a thousand times as Deuteronomy
many as you are, and will bless you as promised.” And together we say: 1:11

Amen.

For Our Country, Its Leaders ‫תפילה למלכות‬

and Defenders

We pray for all who serve in positions of leadership and responsibility in

our national life. Protect them as they aid and defend Your creation;
inspire them to be responsive to Your will, so that Canada may be to the
world an example of justice and compassion. Deepen our love for our
country and our desire to serve it. Cause us to see clearly that the well-
being of our nation is in the hands of all its citizens. Keep our homes safe
from affliction, strife, and war.

‫ילה ַל ַ ּק ַהל‬
ָ ‫ְּת ִפ‬
(“prayer for our congregation”) ‫ילה ַל ַּמ ְלכוּת‬
ָ ‫ְּת ִפ‬
(“prayer for our country”)
We short-circuit religion when we treat it purely Praying for the ruler of the country in which we
as an affair between the individual and God. To live dates back to at least the first century C.E.
function normally, the religious current Both Philo and Josephus speak of prayers that
connecting the individual and God must pass were regularly offered for the Roman Emperor. By
through the life of the people. (Rabbi Mordecai the seventeenth century it was
Kaplan) the universal custom throughout all lands in
Since Gaonic times (seventh to eleventh which Jews lived.
centuries), a prayer has been offered for those Rabbi Chaninah taught: “Pray for the welfare
who labour for the congregation. Even those who of the government, for were it not for the fear it
provided the wicks for candle-lighting and the inspires, every inhabitant would swallow his
wine for Kiddush are praised for their neighbour alive.” (Pirkei Avot 3:2)
commitment.

195
For the State of Israel ‫תפילה למדינת ישראל‬
God in heaven, Rock and Redeemer ‫ צוּר יִ שְׂ ָר ֵאל‬,‫ָא ִבֽינוּ ׁ ֶש ַּב ׁ ּ ָש ַמֽיִ ם‬ Because of Israel
of Israel, bless the State of Israel, the ‫ ָּב ֵר ְך ֶאת ְמ ִדינַ ת‬,ֹ‫ְוגוֹ ֲאלו‬ the Jew knows
that history is
first flowering of our redemption.
‫יחת‬ ַ ‫אשית ְצ ִמ‬ ִ ׁ ‫ ֵר‬,‫יִ שְׂ ָר ֵאל‬ messianism, that
Shield it with Your love, spread over God’s guidance—
it Your canopy of peace; enlighten
‫ֽיה ְּב ֶא ְב ַרת‬ ָ ֶ‫ ָהגֵ ן ָעל‬.ּ‫ְ ּג ֻא ָּל ֵ ֽתנו‬ however

its leaders with faith, and direct ‫ֽיה ֻס ַּכת‬ ָ ֶ‫וּפרוֹ שׂ ָעל‬ ְ , ‫ַח ְס ֶּ ֽד ָך‬ impenetrably
wrapped in
them with Your good counsel. Our ‫וּשלַ ח אוֹ ְר ָך ַו ֲא ִמ ְּת ָך‬ ְ ׁ ; ‫ׁ ְשלוֹ ֶמ ָֽך‬ mystery—is never
absent from the
God, strengthen the hands of the ,‫ֽיה‬
ָ ‫יה ְויוֹ ֲע ֶצ‬ ָ ‫ שָׂ ֶ ֽר‬,‫ֽיה‬ָ ‫אש‬ ֶ ׁ ‫לְ ָר‬ life of the nations.
defenders of our sacred land; grant ָ ֶ‫ְו ַת ְ ּקנֵ ם ְּב ֵע ָצה טוֹ ָבה ִמ ְּל ָפנ‬
. ‫ֽיך‬ (Eliezer Berkovits)

them salvation and crown them

with victory. Establish peace in
‫ַח ֵ ּזק ֶאת יְ ֵדי ְמגִ ֵ ּני ֶא ֶֽרץ‬
the land, everlasting joy for all its ּ‫ ְו ַהנְ ִחילֵ ם ֱאל ֵֹהֽינו‬,ּ‫ק ְּד ׁ ֵשֽנו‬
inhabitants. And let us say: Amen. ;‫ ְו ֲע ֶט ֶֽרת נִ ָ ּצחוֹ ן ְּת ַע ְּט ֵרם‬,‫וּעה‬ ָ ‫יְ ׁש‬
‫ ְושִׂ ְמ ַחת‬,‫ְונָ ַת ָּת ׁ ָשלוֹ ם ָּב ָא ֶֽרץ‬
.‫ ָא ֵמן‬,‫ֹאמר‬ ַ ‫ ְונ‬,‫ֽיה‬ ָ ‫עוֹ לָ ם לְ יוֹ ׁ ְש ֶב‬

‫יחת ְ ּג ֻא ָּל ֵתנ ּו‬

ַ ‫אשית ְצ ִמ‬
ִ ׁ ‫ֵר‬
(“the first flowering fullest expression of mitzvot. Rabbi Moses
of our redemption”) This phrase asserts that Nachmanides taught in the thirteenth century
the establishment of the State of Israel is that the Jewish People can best apply the word
more than a matter of politics or history. It of God “when living in the land of God.” All
is a fulfillment of a Divine promise, as Moses mitzvot are imbued with redemptive power, but
prophesied: “Even if you have been dispersed it seems that when matters of justice, welfare,
to the most distant lands under heaven, the and care for the environment are fulfilled in
Eternal your God will gather you in and bring Israel the impact is even greater.
you back” (Deuteronomy 30:4).
For the two millennia we were without a
land of our own, we were also cut off from the

196
 For the New Month ‫ברכת החודש‬
May it be Your will, Adonai our ָ ֶ‫יְ ִהי ָרצוֹ ן ִמ ְּל ָפנ‬
ּ‫ יְ יָ ֱאל ֵֹהֽינו‬, ‫ֽיך‬ Babylonian
God and God of our ancestors, that ּ‫ ׁ ֶש ְּת ַח ֵּד ׁש ָעלֵ ֽינו‬,ּ‫ֵואל ֵֹהי ֲאבוֹ ֵתֽינו‬ Talmud,
B’rachot 16b
the coming month renew us with .‫ֶאת ַה ֽח ֶֹד ׁש ַה ֶ ּזה לְ טוֹ ָבה ְולִ ְב ָר ָכה‬
goodness and blessing. Grant us long ‫ ַח ִ ּיים ׁ ֶשל‬,‫ְו ִת ֵּתן לָ ֽנוּ ַח ִ ּיים ֲא ֻר ִּכים‬ Rabbi Yochanan
life: a life of peace, goodness, and ‫ ַח ִ ּיים ׁ ֶשל‬,‫ ַח ִ ּיים ׁ ֶשל טוֹ ָבה‬,‫ׁ ָשלוֹ ם‬ taught: “One
who blesses the
blessing; a life imbued with love of ‫ ַחיִ ים ׁ ֶש ְּת ֵהא ָבֽנוּ ַא ֲה ַבת‬,‫ְּב ָר ָכה‬ new moon in
Your Torah and devotion to Your ּ‫ ַח ִ ּיים ׁ ֶש ִ ּי ָּמלְ או‬,‫ּתוֹ ָרה ְויִ ְר ַאת ׁ ָש ַמֽיִ ם‬ its time is like
service; a life in which our hearts’ one who has
!‫ ֶס ָֽלה‬.‫ ָא ֵמן‬.‫ִמ ׁ ְש ֲאלוֹ ת לִ ֵּבֽנוּ לְ טוֹ ָבה‬
desires are fulfilled for good. Selah! welcomed God’s
Presence.”
May the One who performed ‫ֽינו ְוגָ ַאל‬
ּ ‫ִמי ׁ ֶש ָעשָׂ ה נִ ִּסים לַ ֲאבוֹ ֵת‬ (Babylonian
Talmud,
miracles for our ancestors, and led ‫ הוּא יִ גְ ַאל‬,‫אוֹ ָתם ֵמ ַע ְבדוּת לְ ֵחרוּת‬ Sanhedrin 42a)
them from bondage to freedom, ,‫ ֲח ֵב ִרים ּכל יִ שְׂ ָר ֵאל‬,‫אוֹ ָ ֽתנוּ ְּב ָקרוֹ ב‬
redeem us soon, making all Israel one .‫ ָא ֵמן‬:‫ֹאמר‬ ַ ‫ְונ‬
united People. Let us say: Amen.
According to our calendar, Rosh _________ ‫ֹאש ֽח ֶֹד ׁש‬
ׁ ‫ר‬
Chodesh _________ will be observed _________ ‫יִ ְהיֶ ה ְּביוֹ ם‬
_____________. May this new month .‫ַה ָּבא ָעלֵ ֽינוּ ְו ַעל ּכל יִ שְׂ ָר ֵאל לְ טוֹ ָבה‬
bring goodness to us and to the whole
Household of Israel.

May the Holy One, praised be God, ּ‫רוּך הוּא ָעלֵ ֽינו‬ ְ ‫יְ ַח ְ ּד ׁ ֵשֽהוּ ַה ָ ּקדוֹ ׁש ָּב‬
renew in us life and peace, joy and ‫ְו ַעל ּכל ַע ּמוֹ ֵּבית יִ שְׂ ָר ֵאל לְ ַח ִ ּיים‬
happiness, deliverance and comfort, ‫וּעה‬
ָ ‫ לִ ׁיש‬,‫ לְ שָׂ שׂ וֹ ן וּ לְ שִׂ ְמ ָחה‬,‫וּ לְ ׁ ָשלוֹ ם‬
and let us say: Amen. .‫ ָא ֵמן‬:‫ֹאמר‬ַ ‫ ְונ‬,‫וּ לְ נֶ ָח ָמה‬

‫“( ִּב ְר ַּכת ַהח ֶֹד ׁש‬blessing of the new month”) On new moon only after two trained witnesses
the Shabbat before the new moon, we announce testified to its sighting. Bonfires were set on the
the coming of the new month. With minor varia- highest hilltops in concentric circles radiating
tions, this is the prayer recited from Jerusalem to the furthest reaches of the
by the Talmudic sage known simply as Rav. Diaspora, in order to ensure the proper
In ancient times the Rabbinic Court in observance of the calendar. (Mishnah Rosh
Jerusalem would declare the arrival of the HaShanah 2:2–4)

197
 The Torah is returned to the Ark.

Let them praise the name of the ‫הוה‬ ֹ ָ ְ‫ת־שם י‬ֵ ׁ ‫יְ ַהלְ לוּ ֶא‬ Psalm 148:13,14
Eternal, whose name alone .ֹ‫ִּכי נִ ְש ָ ּׂגב ׁ ְשמוֹ לְ ַב ּדו‬
is exalted.
God’s grandeur reigns over earth ‫הוֹ דוֹ ַעל ֶא ֶֽרץ ְו ׁ ָש ָמֽיִ ם׃‬
and heaven. God raises the might ‫ ְּת ִה ָּלה‬,ֹ‫ַו ָֽ ּי ֶרם ֶֽק ֶרן לְ ַע ּמו‬
of God’s People. Praise to all the
‫ש ָר ֵאל‬
ׂ ְ ִ‫ לִ ְבנֵ י י‬,‫ל־ח ִס ָידיו‬
ֲ ‫לְ כ‬
faithful, the People of Israel, a
People who draws near to God. ‎ ‫ ַהלְ לוּיָ ּה׃‬.ֹ‫ם־קרֹבו‬
ְ ‫ַע‬
Halleluyah!

A Song of David. :‫ִמזְ מוֹ ר לְ ָד ִוד‬ Psalm 29

Ascribe to the Eternal, ,‫ ְּבנֵ י ֵאלִ ים‬,‫יהוה‬ ֹ ָ ַ‫ָהבוּ ל‬
O celestial beings,
:‫יהוה ָּכבוֹ ד ָועֹז‬ ֹ ָ ַ‫ָהבוּ ל‬
ascribe to the Eternal
glory and might! ,ֹ‫יהוה ְּכבוֹ ד ׁ ְשמו‬ ֹ ָ ַ‫ָהבוּ ל‬
Ascribe to the Eternal ‫יהוה‬ֹ ָ ַ‫ִה ׁ ְש ַּת ֲחווּ ל‬
the glory of God’s name. :‫ְּב ַה ְד ַרת־ ֽקֹ ֶד ׁש‬
Bow before the Eternal
with the splendour of holiness.
The voice of the Eternal is upon !‫ל־ה ָּמֽיִ ם‬
ַ ‫הוה ַע‬ ֹ ָ ְ‫קוֹ ל י‬ The sound of God’s
voice? The sound
the waters! !‫ל־ה ָּכבוֹ ד ִה ְר ִעים‬ ַ ‫ֵא‬ of questions
The God of glory thunders! :‫ל־מֽיִ ם ַר ִּבים‬ ַ ‫הוה ַע‬ ֹ ָ ְ‫י‬ dropped into the
The Eternal dominates mind like stones
the mighty seas! ;‫הוה ַּב ּֽכֹ ַח‬ ֹ ָ ְ‫קוֹ ל־י‬ into water.

The voice of the Eternal is power! :‫הוה ֶּב ָה ָדר‬ ֹ ָ ְ‫קוֹ ל י‬ Yes, that sound.
(Rabbi Jill Hammer)
The voice of the Eternal is majesty! ;‫הוה ׁשֹ ֵבר ֲא ָרזִ ים‬ ֹ ָ ְ‫קוֹ ל י‬
The voice of the Eternal breaks ‫הוה ֶאת־‬ ֹ ָ ְ‫ַויְ ׁ ַש ֵּבר י‬
cedars; the Eternal shatters
the cedars of Lebanon.
:‫ַא ְרזֵ י ַה ְּל ָבנוֹ ן‬
God makes them leap like a calf; ,‫־עֽגֶ ל‬ ֵ ֹ‫ַו ַ ּי ְר ִק ֵידם ְּכמו‬
Lebanon and Sirion like a young :‫ן־ר ֵא ִמים‬
ְ ‫ ְּכמוֹ ֶב‬,‫ש ְריוֹ ן‬ ׂ ִ ‫לְ ָבנוֹ ן ְו‬
wild ox.
‫הוה ַּב ּכ ַֹח‬
ָֹ ְ‫“( קוֹ ל י‬the voice of the Eternal is spoke. The whole world stood hushed into
power”) When God gave the Torah, no bird sang, breathless silence, and the Voice went forth and
and no fowl flew, no ox bellowed, no angel proclaimed: “I am Adonai Your God.” (Exodus
stirred a wing. The Serafim did not say: “Holy, Rabbah 29:9)
Holy,” the sea did not roar, and no creature

198
‫מעריב‬
‫לחול‬

The voice of the Eternal carves :‫הוה ח ֵֹצב לַ ֲהבוֹ ת ֵא ׁש‬ ֹ ָ ְ‫קוֹ ל י‬
out lightning bolts. The voice of .‫הוה יָ ִחיל ִמ ְד ָּבר‬ ֹ ָ ְ‫קוֹ ל י‬
the Eternal makes the wilderness
:‫הוה ִמ ְד ַּבר ָק ֵד ׁש‬ ֹ ָ ְ‫יָ ִחיל י‬
‫שחרית‬
‫לחול‬

tremble. The Eternal makes the

wilderness of Kadesh tremble. The ,‫הוה יְ חוֹ לֵ ל ַא ָ ּילוֹ ת‬ ֹ ָ ְ‫קוֹ ל י‬
voice of the Eternal causes hinds ֹ‫יכלו‬
ָ ‫וּב ֵה‬ ְ ,‫ַו ֶ ּי ֱחשֹף יְ ָערוֹ ת‬
to calve, and strips the forests bare, ָּ :‫ֻּכלּ וֹ א ֵֹמר‬
’’!‫״כבוֹ ד‬
‫מנחה‬
‫לחול‬

while in God’s Temple all proclaim:

“Glory!”
The Eternal was enthroned ;‫הוה לַ ַּמ ּבוּל יָ ׁ ָשב‬
ֹ ָ ְ‫י‬
at the flood; the Eternal is forever :‫הוה ֶמֽלֶ ְך לְ עוֹ לָ ם‬ֹ ָ ְ‫ַו ֵ ּי ׁ ֶֽשב י‬
‫קבלת‬
‫שבת‬

enthroned as Sovereign.
The Eternal will give strength to the ,‫הוה עֹז לְ ַע ּמוֹ יִ ֵּתן‬ ֹ ָ ְ‫י‬
People; the Eternal will bless the ‫הוה יְ ָב ֵר ְך ֶאת־‬ ֹ ָ ְ‫י‬
People with peace.
‫שחרית‬

:‫־ב ָּׁשלוֹ ם‬
ַ ֹ‫ַע ּמו‬
‫לשבת‬

Behold I have given you a good ,‫ִּכי לֶ ַֽקח טוֹ ב נָ ַת ִּֽתי לָ ֶכם‬ Proverbs 4:2,
‫מנחה לשבת‬
‫ויום טוב‬

doctrine, My Torah. Do not forsake ‫ץ־ח ִ ּיים‬

ַ ‫ל־ת ֲעזֹֽבוּ׃ ֵע‬ ַּ ‫ּתוֹ ָר ִתי ַא‬ 3:18,17

it. It is a tree of life for those who

‫ֽיה‬
ָ ‫ ְות ְֹמ ֶכ‬,‫ִהיא לַ ַּמ ֲחזִ ִיקים ָּב ּה‬
hold it fast, and all who cling
to it find happiness. Its ways are ‫ֽיה ַד ְר ֵכי־נֹ ַֽעם‬ ָ ‫ְמ ֻא ָּׁשר׃ ְ ּד ָר ֶכ‬
‫ֽיה ׁ ָשלוֹ ם׃‬ָ ‫ְוכל־נְ ִתיבוֹ ֶת‬
‫ליום טוב‬

ways of pleasantness and all its

‫מעריב‬

paths are peace.

Turn us toward You, Adonai, ,‫וּבה‬ ָ ֶ‫ ֵאל‬,‫הוה‬
ָ ‫ֽיך ְונָ ׁ ֽש‬ ֹ ָ ְ‫ י‬,ּ‫יבֽנו‬
ֵ ‫ֲה ׁ ִש‬ Lamentations
and we shall return. Renew our days ‎ ‫ַח ֵ ּד ׁש יָ ֵמֽינוּ ְּכ ֶֽק ֶדם׃‬ 5:21
‫ליום טוב‬
‫שחרית‬

as of old.

The Ark is closed. All are seated.

‫למועדים‬

‫“( ִּכי ֶל ַקח טוֹ ב נָ ַת ִּתי ָל ֶכם‬behold I have given dynamic teachers to instruct and inspire, so that
‫קטנים‬

you a good doctrine”) Rabbi Moses Nachmanides the people might apply the wisdom of Torah to
instructs us: “When you rise from your book, probe their daily lives.
into what you have learned, to discover whether Philo, writing in the first century C.E., observed:
there is in it anything you can translate into “Innumerable schools of practical wisdom—self-
reality.” control, human decency, uprightness, and other
‫תפילות‬

The sermon has always been a form of intellectual virtues—are opened every Sabbath in every city.
‫לבית‬

and spiritual Jewish discourse. The people listen with the utmost attention out of
From Moses to the prophets, from the preacher a thirst for a refreshing insight by which their
of the Rabbinic age to the travelling magid whole life may be made better.”
(storyteller), there has always been a need for
‫למעגל‬
‫החיים‬

199
Aleinu ‫עלינו‬
Jewish tradition has dreams, not illusions. It knows that the world is
not now a Garden of Eden. Redemption is a statement of hope. The Torah
offers a goal worthy of human effort, to be realized over the course of
history. The final, ideal state will not be bestowed upon humans by
some miraculous divine fiat. According to classic Judaism, God alone is
the divine ground of life but God has chosen a partner in the perfection
process. The ultimate goal will be achieved through human participation.
(Rabbi Irving Greenberg)
The Aleinu is the prayer which looks toward that future redemption.

All rise.

It is upon us to praise the God ,‫ָעלֵ ֽינוּ לְ ׁ ַש ֵּב ַֽח לַ ֲאדוֹ ן ַה ּכֹל‬ The mission of
of all, to ascribe greatness to the ,‫אשית‬ ִ ׁ ‫לָ ֵתת ְג ֻּד ָּלה לְ יוֹ ֵצר ְּב ֵר‬ the Jewish People
has never been to
Author of creation, who has not
,‫שֽנוּ ְּכגוֹ יֵ י ָה ֲא ָרצוֹ ת‬ ׂ ָ ‫ׁ ֶש ּל ֹא ָע‬ make the world
made us like the nations of the more Jewish, but
lands nor like the other families ‫ש ָמֽנוּ ְּכ ִמ ׁ ְש ּ ְפחוֹ ת‬ׂ ָ ‫ְול ֹא‬ to make it more

of the earth; who has not assigned ּ‫שם ֶחלְ ֵ ֽקנו‬ ׂ ָ ‫ָה ֲא ָד ָמה; ׁ ֶש ּל ֹא‬ human. (Elie
Wiesel)
our lot as theirs, nor our destiny as .‫ ְוג ָֹרלֵ ֽנוּ ְּככל ֲהמוֹ נָ ם‬,‫ָּכ ֶהם‬
that of all the multitudes.
Therefore, we kneel, we bow in ‫וּמ ׁ ְש ַּת ֲח ִוים‬
ִ ‫ַו ֲאנַ ְֽחנוּ ּכוֹ ְר ִעים‬
worship, and offer thanks before ‫וּמוֹ ִדים לִ ְפנֵ י ֶמֽלֶ ְך ַמלְ ֵכי‬
the Sovereign Ruler of all rulers, ְ ‫ ַה ָ ּקדוֹ ׁש ָּב‬,‫ַה ְּמלָ ִכים‬
.‫רוּך הוּא‬
the Holy One, praised be God:
Who spreads out the heavens and ‫ׁ ֶשהוּא נוֹ ֶטה ׁ ָש ַמֽיִ ם ְויוֹ ֵסד‬ Isaiah 51:13
establishes the earth, whose glory ‫ וּמוֹ ׁ ַשב יְ ָקרוֹ ַּב ָּׁש ַמֽיִ ם‬,‫ָא ֶֽרץ‬
dwells in the highest heaven,
‫וּש ִכינַ ת ֻע ּזוֹ ְּבג ְב ֵהי‬ ְ ׁ ,‫ִמ ַּמ ַֽעל‬
whose mighty Presence is in
the loftiest of heights. This is ‫ ֵאין‬,ּ‫ הוּא ֱאל ֵֹהֽינו‬.‫ְמרוֹ ִמים‬
our God, there is no other; our ,ֹ‫ ֶא ֶֽפס זוּלָ תו‬,ּ‫ ֱא ֶמת ַמלְ ֵּכֽנו‬.‫עוֹ ד‬
true Sovereign, who is beyond
exception.

‫גּ ָֹר ֵלנ ּו‬

(“our destiny”) Every people can be here. . . . The word of the One God penetrated
chosen for a history, for a share in the history of this people from its beginning. When the
humanity. Each is a question which God has commandment of God awakes in man, freedom
asked, and each people must answer. But more also opens its eyes; and where freedom
history has been assigned this people than any commences, history begins. (Rabbi Leo Baeck)
other people. God’s question speaks stronger

200
‫מעריב‬
‫לחול‬

As it is written in Your Torah: ‫ ְויָ ַד ְע ָּת ַה ּיוֹ ם‬: ֹ‫ַּכ ָּכתוּב ְּבתוֹ ָרתו‬ Deuteronomy
“Know this day and take it to heart: ‫הוה‬ ֹ ָ ְ‫ ִּכי י‬, ‫ַו ֲה ׁ ֵשב ָֹת ֶאל־לְ ָב ֶב ָֽך‬ 4:39

the Eternal is God in the heavens

‫הוּא ָה ֱאל ִֹהים ַּב ׁ ּ ָש ַמֽיִ ם ִמ ַּמ ַֽעל‬
‫שחרית‬
‫לחול‬

above and on the earth below;

there is none else.” :‫ ֵאין עוֹ ד‬,‫ל־ה ָא ֶֽרץ ִמ ָּת ַֽחת‬ ָ ‫ְו ַע‬
All are seated.

We therefore place our hope in You, ,ּ‫ יְ יָ ֱאל ֵֹהֽינו‬, ‫ַעל ֵּכן נְ ַק ֶוּה לְ ָך‬
‫מנחה‬
‫לחול‬

Your sons and

Adonai our God. Soon may we behold , ‫לִ ְראוֹ ת ְמ ֵה ָרה ְּב ִת ְפ ֶא ֶֽרת ֻע ֶ ּז ָֽך‬ your daughters
shall prophesy,
the glory of Your power: banish ,‫לְ ַה ֲע ִביר ִגּלּ וּלִ ים ִמן ָה ָא ֶֽרץ‬ your old shall
idolatry from the earth; wipe away dream dreams,

false gods; and perfect the world by

,‫ְו ָה ֱאלִ ילִ ים ָּכרוֹ ת יִ ָּכ ֵרתוּן‬ and your youth
‫קבלת‬
‫שבת‬

Your divine rule. Then all humanity .‫לְ ַת ֵ ּקן עוֹ לָ ם ְּב ַמלְ כוּת ׁ ַש ַ ּדי‬ shall see visions.
(Joel 3:1)

will call upon Your name and even , ‫שר יִ ְק ְראוּ ִב ׁ ְש ֶמ ָֽך‬ ׂ ָ ‫ְוכל ְּבנֵ י ָב‬
the wicked will turn toward You. All ָ
‫לְ ַה ְפנוֹ ת ֵאלֶ ֽיך ּכל ִר ׁ ְש ֵעי‬
‫שחרית‬
‫לשבת‬

the inhabitants of the earth will come ‫ יַ ִּכֽירוּ ְויֵ ְדעוּ ּכל יוֹ ׁ ְש ֵבי‬.‫ָא ֶֽרץ‬ Isaiah 45:23
to know that to You alone every knee
must bend and every tongue swear
, ‫ל־ב ֶר ְך‬ ֽ ּ ֶ ‫ ִּכי לְ ָך ִּת ְכ ַרע ּכ‬,‫ֵת ֵבל‬
loyalty. Before You, Adonai our God, ָ‫ יְ י‬, ‫ֽיך‬ ָ ֶ‫ לְ ָפנ‬.‫ִּת ׁ ּ ָש ַבע ּכל־לָ ׁשוֹ ן‬
‫מנחה לשבת‬
‫ויום טוב‬

let them humble themselves. To Your ‫ ְולִ ְכבוֹ ד‬,ּ‫ יִ ְכ ְרעוּ ְויִ ּ ֽפֹלו‬,ּ‫ֱאל ֵֹהֽינו‬
glorious name, let them give honour. ‫ ִו ַיק ְּבלוּ ֻכ ָּלם‬,ּ‫ׁ ִש ְמ ָך יְ ָקר יִ ֵּ ֽתנו‬
Then all will accept the yoke of Your ‫ ְו ִת ְמל ְֹך‬, ‫כוּת ָך‬ ֽ ֶ ְ‫ֶאת עֹל ַמל‬
dominion, and You will reign over
.‫יהם ְמ ֵה ָרה לְ עוֹ לָ ם ָו ֶעד‬ ֶ ֵ‫ֲעל‬
‫ליום טוב‬
‫מעריב‬

them soon and forever. For sovereignty

is Yours, and to all eternity You will
ָ
‫ִּכי ַה ַּמלְ כוּת ׁ ֶש ְּלך ִהיא‬
reign in glory. ,‫וּלְ עוֹ לְ ֵמי ַעד ִּת ְמל ְֹך ְּב ָכבוֹ ד‬
As it is written in Your Torah: ‫הוה יִ ְמל ְֹך‬ ֹ ָ ְ‫ י‬:‫ַּכ ָּכתוּב ְּבתוֹ ָר ֶ ֽת ָך‬
‫ליום טוב‬

Exodus 15:18
‫שחרית‬

“Adonai will reign forever and ever.” :‫לְ עוֹ לָ ם ָו ֶעד‬

And it is said: “Adonai shall rule over ‫הוה לְ ֶמֽלֶ ְך‬ ֹ ָ ְ‫ ְו ָהיָ ה י‬:‫ְונֶ ֱא ַמר‬ Zechariah 14:9
all the earth. On that day, God shall ‫ ַּב ּיוֹ ם ַההוּא‬,‫ל־ה ָא ֶֽרץ‬ ָ ‫ל־כ‬ּ ‫ַע‬
‫למועדים‬
‫קטנים‬

be One and God’s name shall be One.”

:‫וּשמוֹ ֶא ָחד‬ ְ ׁ ‫הוה ֶא ָחד‬ ֹ ָ ְ‫יִ ְהיֶ ה י‬
‫הוה‬
ָֹ ְ‫יִ ְהיֶ ה י‬
(“God shall be”) Remember, we were God, always going ahead of us. And we must
told at Sinai, that you saw no shape or form of strive to follow, onward, higher. God is not in the
‫תפילות‬

God. You only heard the Voice! There, not having past that has gone, nor in the present that
‫לבית‬

seen, you must make no image of God! You must stands still. I am that
feel God as a living, personal God, who goes I am! God is always! God is the eternal future!
forward. What stands still is dead. The gods that And our striving towards God must also be
stood still, images, were only idols. God is a living eternal! (Y.L. Peretz)
‫למעגל‬
‫החיים‬

201
Mourner’s Kaddish ‫קדיש יתום‬
The Kaddish exhausts itself in glorification of God, in supplication for
God’s Rule, and in invoking peace upon the House of Israel; but there is
no reference to death or the Hereafter. The Kaddish is an amplification
of the words of Job 1:21: “The Lord has given. The Lord has taken away.
Praised be the name of the Lord.” When the dark grave swallows what was
dearest to us on earth, it is then that Judaism bids us say: It was God who
gave this joy unto us; it is God who hath taken it from us to Himself. We
will not wail, nor murmur, nor complain. We will exclaim, Praised be the
name of the Lord. . . . Precisely at the moment when it is hardest so to do,
we lift up our voice to assert the essential holiness and goodness of the
Infinite. (Rabbi Joseph Hertz, adapted)

All rise.

Magnified and sanctified be the .‫יִ ְת ַג ַ ּּדל ְויִ ְת ַק ַ ּד ׁש ׁ ְש ֵמ ּה ַר ָּבא‬ There is nothing
so whole as the
great name of the One by whose ‫ ְּב ָעלְ ָמא ִ ּדי ְב ָרא‬.‫ָא ֵמן‬ broken heart.
will the world was created. Amen. ְ ִ‫ ְויַ ְמל‬,‫עוּת ּה‬
‫כוּת ּה‬
ֵ ְ‫יך ַמל‬ ֵ ‫ִכ ְר‬ (Rabbi Menachem
May God’s sovereignty govern Mendel of Kotzk)

our lives, and the life of the whole ‫וּב ַח ֵ ּיי‬

ְ ‫וּביוֹ ֵמיכוֹ ן‬ ְ ‫ְּב ַח ֵ ּייכוֹ ן‬
House of Israel, and let us say: ‫ ַּב ֲעגָ לָ א‬,‫ש ָר ֵאל‬ ׂ ְ ִ‫ְדכל ֵּבית י‬
Amen. .‫ ָא ֵמן‬:ּ‫ ְו ִא ְמרו‬,‫וּבזְ ַמן ָק ִריב‬ ִ
May God’s great name be praised ‫יְ ֵהא ׁ ְש ֵמ ּה ַר ָּבא ְמ ָב ַר ְך‬ From Psalm
113:2,
for all eternity. .‫ְל ָע ַלם ו ְּל ָע ְל ֵמי ָע ְל ַמ ָיּא‬ Daniel 2:20

Blessed and praised; glorified, ‫ ְויִ ְת ּ ָפ ַאר‬,‫יִ ְת ָּב ַר ְך ְויִ ׁ ְש ַּת ַּבח‬
exalted, and extolled; lauded, ‫ ְויִ ְת ַה ָּדר‬,‫שא‬ ׂ ֵּ ַ‫ְויִ ְתרוֹ ַמם ְויִ ְתנ‬
honoured, and acclaimed be the
‫ְויִ ְת ַע ֶּלה ְויִ ְת ַה ָּלל ׁ ְש ֵמ ּה‬
name of the Holy One, who is ְ ‫ ְּב ִר‬,‫קוּד ׁ ָשא‬
ever to be praised, far above all the
‫ לְ ֵע ָּֽלא‬,‫יך הוּא‬ ְ ‫ְ ּד‬
blessings and songs of praise and ,‫ִמן ּכל ִּב ְר ָכ ָתא ְו ׁ ִש ָיר ָתא‬
consolations which human lips can ‫ֻּת ׁ ְש ְּב ָח ָתא ְונֶ ֱח ָמ ָתא ַ ּד ֲא ִמ ָירן‬
utter, and let us say: Amen. .‫ ָא ֵמן‬:ּ‫ ְו ִא ְמרו‬,‫ְּב ָעלְ ָמא‬
‫יְ ֵהא ׁ ְש ֵמ ּה ַר ָּבא‬
(“may God’s great name”) One When the congregation responds to the
must respond to the mourner’s Kaddish by mourner’s call with these words of affirmation,
speaking these words with all of one’s power they sustain the world (Babylonian Talmud,
(Babylonian Talmud, Shabbat 19b). Rashi and Sotah 49a).
the Tosafot understand this to mean “with
total concentration.”

202
‫מעריב‬
‫לחול‬

May the blessing and the promise ‫יְ ֵהא ׁ ְשלָ ָמא ַר ָּבא ִמן ׁ ְש ַמ ָ ּיא‬
of life come to us and all Israel, ,‫ש ָר ֵאל‬ׂ ְ ִ‫ְו ַח ִ ּיים ָעלֵ ֽינוּ ְו ַעל ּכל י‬
and let us say: Amen. .‫ ָא ֵמן‬:ּ‫ְו ִא ְמרו‬
‫שחרית‬
‫לחול‬

May the One who causes peace to ‫ הוּא‬,‫ֹשה ׁ ָשלוֹ ם ִּב ְמרוֹ ָמיו‬ ֶׂ ‫ע‬
reign in the high heavens cause ‫שה ׁ ָשלוֹ ם ָעלֵ ֽינוּ ְו ַעל ּכל‬ׂ ֶ ‫יַ ֲע‬
peace to descend on us and on all
.‫ ָא ֵמן‬:ּ‫ ְו ִא ְמרו‬,‫ש ָר ֵאל‬ ׂ ְ ִ‫י‬
‫מנחה‬
‫לחול‬

Israel, and let us say: Amen.

‫קבלת‬
‫שבת‬

Yit·ga·dal ve·yit·ka·dash she·mei ra·ba. A·mein.

Be·al·ma di·ve·ra chir·u·tei, ve·yam·lich mal·chu·tei
be·cha·yei·chon u·ve·yo·mei·chon u·ve·cha·yei
de·chol Beit Yis·ra·eil, ba·a·ga·la u·vi·ze·man ka·riv,
ve·im·ru: A·mein.
‫שחרית‬
‫לשבת‬

Ye·hei she·mei ra·ba me·va·rach le·a·lam u·le·al·mei al·ma·ya.

Yit·ba·rach ve·yish·ta·bach ve·yit·pa·ar ve·yit·ro·mam ve·yit·na·sei ve·yit·ha·dar

‫מנחה לשבת‬
‫ויום טוב‬

ve·yit·aleh ve·yit·ha·lal she·mei de·Ku·de·sha, be·rich Hu,

le·ei·la min kol bir·cha·ta ve·shi·ra·ta tush·be·cha·ta ve·ne·che·ma·ta da·a·mi·ran
be·al·ma ve·im·ru: A·mein.

Ye·hei she·la·ma ra·ba min she·ma·ya ve·cha·yim a·lei·nu

‫ליום טוב‬

ve·al kol Yis·ra·eil, ve·im·ru: A·mein.

‫מעריב‬

O·seh sha·lom bim·ro·mav, Hu ya·a·seh sha·lom a·lei·nu

ve·al kol Yis·ra·eil, ve·im·ru: A·mein.
‫ליום טוב‬
‫שחרית‬

May the Source of peace send peace to all who mourn and
comfort to all who are bereaved. And together we say: Amen.
‫למועדים‬
‫קטנים‬
‫תפילות‬
‫לבית‬
‫למעגל‬
‫החיים‬

203
Guide to Pronunciation

Symbol/
Pronunciation Name Vowels Pronunciation Name Letters
a (as in “papa”) patach ‫ ֲא‬,‫ַא‬ (silent) alef ‫א‬
a (as in “father”) kamatz ‫ָא‬ b bet ‫ּב‬
o (as in “ought” kamatz katan ‫ ְא‬,‫א‬ v vet ‫ב‬
or “coat”) g gimmel ‫ ּג‬,‫ג‬
o (as in “Torah” cholam ֹ‫ א‬,‫ֹו‬ d dalet ‫ ּד‬,‫ד‬
or “coat”)
h heh ‫ה‬
u (as in “flute”) shuruk ‫ּו‬ v vav ‫ו‬
u (as in “flute”) kubutz ‫ֻא‬ z zayin ‫ז‬
ә (as in “carpet”) sheva na ‫ְא‬ ch (as in chet ‫ח‬
silent, used to sheva nach ‫ְא‬ “challah” and
close a syllable “Chanukah”)
e (as in “let”) segol ‫ ֱא‬,‫ֶא‬ t tet ‫ט‬
ei (as in “weigh”) tzerei ‫ ֵאי‬,‫ֵא‬ y yud ‫י‬
i (as in “machine” chirik ‫ ִאי‬,‫ִא‬ k kaf/final kaf ‫ ּך‬,‫ּכ‬
or “ink”)
ch (as in “Bach” chaf/final chaf ‫ ך‬,‫כ‬
and “baruch”)
Diphthongs l lamed ‫ל‬
ai (as in “aisle”) ‫ ָאי‬,‫ַאי‬ m mem/final mem ‫ ם‬,‫מ‬
oi (as in “boil”) ‫ֹוי‬ n nun/final nun ‫ ן‬,‫נ‬
s samech ‫ס‬
(silent) ayin ‫ע‬
p peh ‫ּפ‬
f feh/final feh ‫ ף‬,‫פ‬
tz (as in tzadi/final tzadi ‫ ץ‬,‫צ‬
“mitzvah”)
k kuf ‫ק‬
r resh ‫ר‬
sh shin ‫ׁש‬
s sin ‫ׂש‬
t tav ‫ ּת‬,‫ת‬

593
Glossary of Names and Terms

Abraham ibn Ezra (1089–1164), Spanish-born poet, philosopher, astrologer, and scientist, best known
for his commentary on the Bible which emphasized the grammar and literal meaning of the text.
Ahad HaAm (One of the People) (1856–1927), pen name of Asher Hirsch Ginsberg, Russian-born
Hebrew essayist, father of spiritual and cultural Zionism.
Amichai, Yehuda (1924–2000), German-born Israeli, considered Israel’s leading poet of the late 20th
century, an early proponent of writing in colloquial Hebrew.
Amora (pl. Amoraim), Talmudic authorities in Israel and Babylonia ca. 200–500 C.E., creators of the
Gemara.
Apocrypha, sacred books from pre-Mishnaic times, such as Maccabees and The Wisdom of Ben Sirah,
excluded from the canon of the Tanach.
Ark, the Aron or Aron HaKodesh (Holy Ark), receptacle containing the Torah scrolls in a synagogue.

Baal Shem Tov (Master of the Good Name) (ca. 1700–1760), designation of Israel ben Eliezer from
Podolia in the Ukraine, founder of Chasidism.
Bachya ibn Pekuda (ca. 1050–1120), Spanish religious philosopher, author of The Duties of the Heart.
Baeck, Leo (1873–1956), German-born rabbi and theologian, spiritual leader of German Reform
Judaism.
Ben-Gurion, David (1886–1973), Polish-born Labour Zionist leader, Israel’s first Prime Minister.
Berkovits, Eliezer (1908–1992), rabbi, theologian, Modern Orthodox educator, Holocaust survivor.
Beruriah (2nd c. C.E.), distinguished in the Talmud as a woman who participated in legalistic
discussion, wife of the Tanna Rabbi Meir.
Bialik, Chayim Nachman (1873–1934), Polish-born Hebrew poet and essayist, leading figure in the
development of modern Hebrew poetry.
Bible, see Tanach.
Borowitz, Eugene (1924– ), American rabbi, leading theologian of the Reform Movement.
Buber, Martin (1878–1965), influential Vienna-born religious philosopher whose works include
I and Thou and translation of the Bible into German.

Carlebach, Shlomo (1925–1994), German-born rabbi, prolific composer of religious music, singer,
and recording artist.
Chanukah (dedication, inauguration), eight-day celebration, beginning 25th of Kislev, commemorat-
ing the 165 B.C.E. victory of the Maccabees over the Syrian-Greek ruler Antiochus Epiphanes, and
the subsequent rededication of the Temple.
Chasidism, religious and social movement emphasizing joy in reaching the Divine, founded by the
Baal Shem Tov.
Chidushim, innovative interpretations of Written Law (Torah) or Oral Law (Talmud).
Chol HaMo’eid (ordinary days of a Festival), days between the holy days that begin and conclude
Pesach and Sukkot.
Cohen, Hermann (1842–1918), leading 19th c. Jewish philosopher, systematizer of Ethical Mono­theism.

Deuteronomy Rabbah, see Midrash.

Diaspora, Jewish community living outside Israel.
Disraeli, Benjamin (1804–1881), English author, Prime Minister of England, raised to the peerage as
Lord Beaconsfield by Queen Victoria.
Dubnow, Simon (1860–1941), Russian-born historian, author/editor of a universal history of the
Jewish People emphasizing social factors.
<
594
Ecclesiastes Rabbah, see Midrash.
Eitz Yosef, commentary on prayers by Rabbi Chanoch Zundel ben Rabbi Yosef, himself known as Eitz
Yosef (19th c.).
Elbogen, Ismar (1874–1948), German-born scholar, author of Jewish Liturgy, A Comprehensive
History.
Etrog (citron), one of the Four Species used during Sukkot.
Exodus Rabbah, see Midrash.
Ezra the Scribe (5th c. B.C.E.), leader who brought exiled Jews from Babylon back to Judea, where he
reformed religious observance and community life.

Fackenheim, Emil (1916–2003), German-born Canadian-Israeli rabbi and philosopher, post-

Holocaust theologian.
Festivals, the three Pilgrimage Festivals: Pesach, Shavuot, and Sukkot/Sh’mini Atzeret.
Frank, Anne (1929–1945), German-born Dutch Holocaust victim, author of the diary recording her
childhood years in hiding (1942–1944) from the Nazis.
Frankl, Viktor (1905–1997), Viennese physician, psychiatrist, author, and Holocaust survivor, author
of Man’s Search for Meaning.
Freehof, Solomon (1892–1990), British-born Reform rabbi, set standard for Reform Halachah; chair
of CCAR Committee on Liturgy, which produced The Union Prayer Book.
Fromm, Erich (1900–1980), German-born American author and psychoanalyst, author of The Art
of Loving.

Geiger, Abraham (1810–1874), German scholar and rabbi, early leader of Reform Judaism.
Gemara (completion), commentary on the Mishnah. Mishnah and Gemara make up the Talmud.
Gemilut chasadim, deeds of loyal kindness; acting responsibly toward one another.
Genesis Rabbah, see Midrash.
Geonim (sing. Gaon), heads of Talmudic academies and intellectual leaders of the Babylonian Jewish
community ca. 600–1050 C.E. “Gaon” refers as well to certain outstanding scholars of later times.
Gersonides (Rabbi Levi ben Gershon, Ralbag) (1288–1344), Provençal philosopher, mathematician,
astronomer, Bible commentator, and Talmudist.
Glückel of Hameln (1646–1724), German diarist and business woman.
Greenberg, Irving (1933– ), American Orthodox rabbi, founder of National Jewish Center for
Learning and Leadership (CLAL), advocate of Jewish pluralism.

Haftarah (conclusion), excerpt from books of Prophets (Nevi’im) chanted on Shabbat and Holy Days.
Halachah, Jewish law established in the Torah and in Rabbinic texts and decisions.
Hallel (praise), Psalms 113–118, added to the liturgy on festive days. Psalms 145–150 are often called
Daily Hallel.
Hartman, David (1931– ), American-born Israeli rabbi and philosopher, proponent of religious
pluralism, founder of the Shalom Hartman Institute.
HaTikvah (The Hope), Israel’s national anthem, written in 1886 by Galician-born poet Naftali Herz
Imber.
Havdalah (distinction, separation), ceremony marking the end of Shabbat, Festival, or High Holy Day.
Hertz, Joseph (1872–1946), Slovakian-born Chief Rabbi of the British Empire 1913–1946, author of
a widely read Torah commentary.
Herzl, Theodor (1860–1904), Hungarian-born founder of political Zionism.
Heschel, Abraham Joshua (1907–1972), Polish-born, German-educated American rabbi, scholar,
theologian, philosopher, and political activist; initially on faculty at Hebrew Union College, later
professor of Jewish Ethics and Mysticism at the Jewish Theological Seminary.
Hillel (1st c. B.C.E.), with Shammai, the last of the Zugot (pairs) of teachers of the Oral Law, founder
of a rabbinic dynasty and of the leading school of interpretation of the Law, noted for lenient rulings.
<
595
Hirsch, Samson Raphael (1815–1889), German leader of Orthodox Judaism, progenitor of Modern
Orthodoxy.

Israel (one who struggles with God), the name given to the biblical Patriarch Jacob; the Jewish People;
the biblical Land of Israel; the modern State of Israel.
Itturay Torah (ornaments of the Torah), ethical writings on the Torah and Festivals by Rabbi Aharon
Yaakov Greenberg (20th c.).

Jabotinsky, Vladimir (Ze’ev) (1880–1940), Russian-born right-wing Revisionist Zionist leader,

founder and early leader of Irgun.
Jonas, Regina (1902–1944), German scholar and teacher, first woman ever ordained as a rabbi (1935),
communal leader with Rabbi Leo Baeck in Terezin, murdered in Auschwitz.
Josephus (Joseph ben Matityahu, Josephus Flavius) (ca. 38–100 C.E.), politician, military commander,
and historian; captured in the revolt against Rome (66–70 C.E.), joined Roman general Vespasian’s
entourage.

Kabbalah (received tradition), mystical stream in Judaism emphasizing communion with God.
Kallir, Elazar (6th–7th c.), Hebrew poet who wrote in Israel, many of whose works are sung in the
synagogue service.
Kaplan, Mordechai (1881–1983), Lithuanian-born American rabbi and philosopher, founder and
exponent of Reconstructionist Judaism.
Kiddush (sanctification), ceremonial blessing recited on Shabbat and Holy Days, composed of the
benediction over wine and a benediction proclaiming the holiness of the occasion.
Kitzur Shulchan Aruch (Abridged Shulchan Aruch), condensed version of Joseph Caro’s 16th c. code
of Jewish law and practice compiled by Rabbi Shlomo Ganzfried (19th c.).
Kook, Avraham Yitzchak (1865–1935), first Chief Rabbi of Palestine, 1921–1935, a leader of religious
Zionism.

Leibowitz, Nehama (1905–1997), Latvian-born Israeli academic, teacher, and author of Torah
commentaries; role model for Orthodox women’s scholarship, sister of Yeshayahu Leibowitz.
Leibowitz, Yeshayahu (1903–1994), Latvian-born Orthodox Israeli chemist and intellectual;
outspoken on holding Orthodoxy to modern ethical standards.
Leviticus Rabbah, see Midrash.
Loewe, Herbert (1882–1940), English professor of Jewish Semitic Studies, co-editor of A Rabbinic
Anthology.
Löw, Judah ben Bezalel (the Maharal of Prague) (1525–1609), Czech rabbi and mystic, recognized
leader of Ashkenazi Jews; associated with the Golem legend.
Lulav (palm branch), palm branch, myrtle, and willow bound together and waved during the Festival
of Sukkot.
Luria, Isaac (the Ari) (1534–1572), rabbi and mystic based in Tzfat, founder of the dominant school
of Kabbalah.
Luzzatto, Moses Chayim (Ramchal) (1707–1746), Italian Kabbalist, Hebrew poet, and writer; major
figure in early modern Hebrew literature.

Ma’ariv (“brings on the evening”), the evening prayer service, also known as Arvit.
Magnes, Judah (1877–1948), American-born Reform rabbi, first chancellor of the Hebrew University
in Jerusalem.
Maimonides (Rabbi Moses ben Maimon, Rambam) (1134–1205), Spanish-born rabbi, legalist,
philosopher, and physician; pivotal force in rationalist Judaism; works include The Guide of the
Perplexed (Moreh Nevuchim), the Mishneh Torah, and the Thirteen Principles of Jewish Faith.
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Megillah (scroll; pl. megillot) The five megillot of the Bible are Song of Songs, read on Pesach; Ruth,
read on Shavuot; Lamentations (Eichah), read on Tish’ah B’Av; Ecclesiastes (Kohelet), read on
Sukkot; and Esther, read on Purim.
Mezuzah (doorpost), decorative casing containing a parchment scroll on which are written the biblical
verses Deuteronomy 6:4–9 and 11:13–21, affixed to the right side of the entrance of rooms occupied
by Jews.
Midrash, a method of study offering interpretations of the biblical text by finding and explicating new
meanings in addition to the literal one. The various Rabbinic books of midrash (2nd–12th c. C.E.)
may contain halachic decisions, ethical teachings and legends (aggada), or textual exegesis. Often,
a midrash established the law or found support for law already accepted. The word also applies to
legends and ethical precepts derived from the biblical text.
Midrash Mechilta, see Midrash.
Midrash Tanchuma, see Midrash.
Minchah (offering), afternoon prayer service replacing the daily afternoon Temple offering.
Mishnah (repetition, study), legal codification of the Oral Law redacted ca. 200 C.E. by Rabbi
Yehudah HaNasi.
Mishnah Berurah (clear teachings), compendium of laws of prayer, synagogue practice, Shabbat, and
Holy Days, by Rabbi Yisrael Meir Kagan, known as the Chafetz Chaim (1838–1933).
Mishneh Torah (the Torah recapitulated), comprehensive law code compiled by Maimonides (late
12th c.).
Mitzvah, a commandment of the Jewish Law, the fulfillment of such a commandment, a meritorious
or charitable act.
Montagu, Lily (1873–1963), English social reformer, a founder and president of the World Union for
Progressive Judaism.
Moses Hasid (active ca. 1717), Austrian author of Iggeret HaMusar (letter on ethics).
Moses ibn Ezra (ca. 1055–1135), Spanish rabbi, linguist, philosopher, and writer of penitential prayers.
Musar (ethics, instruction), a 19th c. ethical, educational, and cultural movement among Orthodox
Lithuanian Jews.

Nachmanides (Rabbi Moses ben Nachman, Ramban) (1194–1270), foremost Spanish Talmudist,
author of a major Torah commentary.
Numbers Rabbah, see Midrash.

Omer (a measure of barley), the first sheaf of the barley harvest offered in the Temple as a sacrifice
following the first day of Pesach. The Counting of the Omer marks the days between Pesach and
Shavuot.
Orach Chayim (way of life), practical code of Jewish law on prayer, Shabbat, and Holy Days, compiled
by Rabbi Yaakov ben Asher, known as the Tur (13th–14th c.).
Oral Law, see Mishnah.

Panim Yafot (comely face), commentary on the Torah by Rabbi Pinchas Halevi Horowitz (1730–1805).
Perek HaShalom, section of the tractate Derech Eretz Zuta, dealing with themes of peace, contem-
porary with the Talmud.
Peretz, Y.L. (1852–1915), Polish-born writer of Yiddish literature.
Pesach (Passover), one of three Festivals of Pilgrimage to Jerusalem. Pesach begins on the 15th of
Nisan and commemorates the Exodus from Egypt.
Pesikta D’Rav Kahana, see Midrash.
Philo (ca. 25 B.C.E.–50 C.E.), Alexandrian Jewish philosopher.
Pirkei Avot (Chapters of the Fathers, or Ethics of the Fathers), Mishnah tractate containing sayings
and religious and ethical teachings of the Sages, 3rd c. B.C.E. –3rd c. C.E.
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Pirkei D’Rabbi Eliezer, see Midrash.
Piyut (pl. piyutim), Hebrew liturgical poetry, originating in Israel in the 3rd c. C.E.
Purim (lots), festival observed on the 14th of Adar when Megillat Esther is read, telling the story of
the rescue of the Persian Jews through the mediation of Queen Esther, 4th c. B.C.E.

Rabbi (my master), designation of a tannaitic Sage; modern title of an officially ordained Jewish
religious leader. Rabbi Yehudah HaNasi is known in the Talmud simply as “Rabbi.”
Rabin, Yitzchak (1922–1995), first native-born Prime Minister of Israel, Chief of Staff during the Six
Day War (June 1967), awarded the Nobel Peace Prize in 1994 for his role in the creation of the Oslo
Accords; assassinated while serving a second term as Prime Minister.
Rambam, see Maimonides.
Ramban, see Nachmanides.
Rashi (Rabbi Solomon ben Isaac) (1035–1104), lived in northern France and Germany (Ashkenaz),
foremost commentator on the Bible and the Talmud.
Rebbe, designation of a leader of Chasidic Jews.
Rosenzweig, Franz (1886–1929), German philosopher, considered conversion to Christianity and
later devoted his life to Jewish education; noted for his treatise The Star of Redemption.
Rosh Chodesh (head of the month), the start of a Jewish month determined by the lunar cycle.
Rosh HaShanah (head of the year), the Jewish New Year celebrated on the new moon of the month of
Tishrei, the first of the Days of Awe (Yamim Nora’im).
Ruth Rabbah, see Midrash.

Sa’adyah Gaon (ca. 882–942), Egyptian-born philosopher and scholar, Gaon of Talmudic Academy
of Sura in Babylonia, author of one of the earliest Jewish prayerbooks.
Sacks, Jonathan (1948– ), Chief Rabbi of the United Hebrew Congregations of the Commonwealth,
raised to the peerage by Queen Elizabeth in 2005.
Salanter, Israel (1810–1883), Lithuanian rabbi, founder of the Musar movement in Jewish ethics.
Sanhedrin, assembly of 71 scholars which functioned as the highest court and legislature in the
Second Temple period (5th c. B.C.E.–70 C.E.).
Schechter, Solomon (1847–1915), rabbi and scholar, founder of the United Synagogue of America
and shaper of Conservative Judaism; preserved and analyzed texts from the Cairo Geniza.
Seder Eliyahu Rabbah, see Midrash.
Seder T’chines U’Vokshes (book of supplications and requests), 17th c. Yiddish prayerbook used by
women at home and in the synagogue.
S’fat Emet (language of truth), Torah commentary by Rabbi Yehudah Leib Alter, Chasidic master,
himself known as S’fat Emet (1847–1905).
Shabbat (Sabbath), the seventh day of the week in the Jewish calendar, a sacred day of rest as described
in the Torah, observed from Friday evening until Saturday after nightfall.
Shabbat Shuvah (Sabbath of Return), the Shabbat during the Days of Awe (Yamim Nora’im) between
Rosh HaShanah and Yom Kippur.
Shacharit (of the dawn), morning prayer service, instituted as a substitute for the daily sacrifice
offered at dawn in the Temple.
Sharansky, Natan (1948– ), Ukrainian-born mathematician and spokesman for Soviet Jews, impris-
oned as a refusenik; made aliyah and entered Israeli political life.
Shavuot (Feast of Weeks), Pilgrimage Festival observed on 6th of Sivan, commemorating the giving
of the Torah on Mount Sinai and the offering of the first fruits in ancient Israel.
Shemer, Naomi (1931–2004), renowned Israeli songwriter and composer.
Sh’mini Atzeret (Eighth Day of Assembly), the final day of Sukkot, celebrated as a separate holy day.
Shneur Zalman of Liady (1745–1812), Lithuanian-born founder of Chabad Lubavitch Chasidism.
Shochar Tov, see Midrash.

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Shulchan Aruch (prepared table), authoritative code of Jewish law and practice compiled by Joseph
Caro in Tzfat ca. 1565.
Sifra, see Midrash.
Sifrei Deuteronomy, see Midrash.
Simchat Torah (Joy of Torah), the day following Sh’mini Atzeret; celebration of the renewal of the
Torah-reading cycle. The Torah scrolls are carried in joyful procession for seven hakafot, circuits.
Singer, Isaac Bashevis (1902–1991), Polish-born American author, leader in the Yiddish literary
movement, Nobel laureate.
Sofrim (scribes), Talmudic treatise compiled in 8th c. Israel, containing laws relating to sacred scrolls
and their treatment.
Solomon ibn Gabirol (ca. 1021–1058), Spanish poet, moralist, and Neoplatonist philosopher.
Soloveitchik, Joseph Dov (1903–1993), rabbi, Talmudist, philosopher, and leading figure of Modern
Orthodox Judaism.
Song of Songs Rabbah, see Midrash.
S’rafim, fiery angels mentioned in the Bible and in mystical writings.
Stern, Chaim (1930–2001), rabbi, editor of The Gates of Prayer, premier liturgist of the modern
Reform Movement.
Sukkah, temporary shelter used during the Festival of Sukkot.
Sukkot (Feast of Tabernacles), seven-day Pilgrimage Festival beginning five days after Yom Kippur,
commemorating the 40 years of wandering in the desert and celebrating the fall harvest in Israel.
Szenes, Hannah (1921–1944), Hungarian-born poet and World War ll heroine, served in the Haganah
and British Armed Forces rescuing Yugoslav Jews, captured and executed by the Nazis.
Szold, Henrietta (1860–1945), American-born teacher, social worker, Zionist leader, founder of
Hadassah, and organizer of Youth Aliyah.

Talmud (teachings), compilation of the Mishnah and its commentary, the Gemara. The two versions
of the Talmud are the Yerushalmi (Jerusalem) or Palestinian, redacted 4th c. C.E., and the Bavli
or Babylonian, redacted 5th–7th c. C.E. The Babylonian Talmud remains the primary document
governing Rabbinic Judaism.
Tanach, Jewish biblical canon comprising 24 books, divided into three sections: Five Books of Moses
(Pentateuch), Prophets, and Writings. In Hebrew, these sections are known as Torah, Nevi’im, and
K’tuvim (thus, TaNaCh).
Tanna (pl. Tannaim), teacher living during the first two centuries C.E., usually with the title of
Rabbi, mentioned in the Mishnah or a Baraita (contemporary teaching not included in the
Mishna).
Tefillin (phylacteries), two black leather boxes fastened to leather straps and containing parchments
of biblical text (Exodus 13:1–16; Deuteronomy 6:4–9, 11:13–21), worn at weekday morning prayers.
One box is attached to the arm, one to the head.
Temple, the central edifice for worship and the sacrificial cult in Jerusalem ca. 900 B.C.E.–70 C.E.;
common designation of a Reform synagogue.
Ten Days of Repentance (Aseret Y’mei T’shuvah), the ten days from Rosh HaShanah through Yom
Kippur.
Tish’ah B’Av (9th day of Av), fast day commemorating the destruction of the First and Second
Temples; also associated with the expulsion from Spain and other calamities in Jewish history.
Torah, the sacred scroll containing the text of the Five Books of Moses; may refer to the entire corpus
of Jewish teaching.
Tosafot (addenda), commentary on the Talmud by French and German scholars of the 12–13th c.,
most notably Rashi’s grandsons.
Tosefta (addendum), supplement to the Mishnah (200–450 C.E.).
Tu BiShvat (15th day of Shevat), New Year for Trees, celebrated by planting trees in Israel.
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Tur (column, row), codification of legalistic literature by Yaakov ben Asher, himself known as the Tur
(14th c.); the basis for the Shulchan Aruch.
Tzedakah (from tzedek, righteousness), charity, acts of righteous giving.
Tzitzit (fringe), knotted threads worn on the four corners of garments (see Numbers 15:37–41), the
essential feature of a tallit.

Wiesel, Elie (1928– ), Romanian-born Holocaust survivor, intellectual, author, Nobel laureate.
Wise, Isaac Mayer (1819–1900), Bohemian-born rabbi, architect of the American Jewish Reform
Movement, established Union of American Hebrew Congregations, Hebrew Union College, and
the Central Conference of American Rabbis.
Wise, Stephen S. (1874–1949), American rabbi, social activist, and Zionist leader.
World to Come (Olam HaBa), eternal world of the spirit to which the human soul passes after death;
the Messianic Age.

Yalkut Shimoni (Shimon’s collection), a late compilation of midrashic teachings, probably ca. 13th c.
Yehudah HaLevi (ca. 1075–1141), Spanish secular and religious poet, physician, and philosopher,
author of The Kuzari.
Yehudah HaNasi (Yehudah the Prince) (d. ca. 220 C.E.), rabbi, Talmudic scholar, leader of Judean
Jewish community under Roman rule, redactor of the Mishnah.
Yishuv, the Jewish community in Palestine from the late Ottoman period through the British Mandate,
late 19th c. to 1948.
Yom HaAtzma’ut, annual celebration of Israel’s Independence Day, May 14, 1948; observed 5th of
Iyar.
Yom HaShoah, Holocaust Remembrance Day, 27th of Nisan (also known as Yom HaShoah V’Hagvurah
to honour heroism and resistance).
Yom HaZikaron, Israel’s Remembrance Day, 4th of Iyar.
Yom Kippur (Day of Atonement), solemn fast day observed on the 10th of Tishrei, the last of the Days
of Awe (Yamim Nora’im) and the Ten Days of Repentance.
Yom Tov (good day), designation of the three Pilgrimage Festivals and the High Holy Days.

Zionism, spiritual and political movement for the return of the Jewish People to their homeland and
the resumption of Jewish sovereignty in the Land of Israel, with the goal of a Jewish state.
Zohar (brightness, splendour), chief work of the Kabbalah mystical tradition, attributed to the Tanna
Shimon bar Yochai but probably composed by Moses de Leon, 13th c. Spain.

Compiled by Brenda Saunders with thanks to Diane Kriger (z’’l)

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Guide to the Illustrations

Yad (pointer for reading from the Torah) (page xv)

Silver, gold, and sapphire. Artist unknown. Oldest artifact of Toronto Jewry.
Dedication: Pesach, 1857, by Elyakum ben Yitzchak of the Asher family and his wife Rachel,
daughter of Officer Nathan Katz of Montreal. A Torah scroll and silver adornments were their gift
to the newly established Jewish congregation in Toronto.
Inscription: “Given to the Sacred Congregation of Pirchei Kodesh (Blossoms of Holiness) in the
city of Toronto ... as a gift in perpetuity.”

Grand Façade of Sanctuary Bernard and Alice Herman

Exterior (page i) Chapel Ark Doors (page 79)
Design: Architects Alfred Hand-carved white oak.
Chapman and J. Morrow Oxley, Artist unknown.
with Morris D. Klein as an asso- Brought from the Holy Blossom
ciate architect, and George Pokorny, “whose Synagogue on Bond Street.
artistic designs have embellished this edifice Original dedication: 1897.
with so many things of beauty and of symbolic Rededication: May 1998, by Myer and Mimi
significance.” Brody.
Dedication: May 22, 1938.
Congregational Hall Ark
Rose Window Interior View “L’Dor VaDor” (page 103)
“The Circle Is Complete” Hand-carved wood which
(page xxiii) incorporates a piece of the altar
Artist: Peter Haworth and Robert taken from the Richmond Street
McCauslan Limited. Synagogue.
Dedication: 1943, by Dr. Sigmund Samuel Hand-woven tapestry of viscose and cotton.
in memory of his parents, Lewis and Kate Overall design: Harold Smith.
Samuel, founding members of our congrega- Woodworker: John Rosa.
tion in 1856. Textile artist: Temma Gentles.
Restoration: Vision Art. Dedication: 1981 by Mrs. Saul A. Silverman,
Rededication: Shavuot, 5770/May 19, 2010, Peter Silverman, and Cynthia Silverman in
by nearly five hundred donor-families. memory of Mr. Saul A. Silverman, and in hon-
our of Daniel Silverman’s Bar Mitzvah.
Main Sanctuary Exterior Doors
(page 1) Main Sanctuary Ark Doors
Hand-carved white oak. (page 145)
Artist unknown. Pierced and gilded wood.
Dedication: May 22, 1938. Dedication: May 22, 1938, by
Aaron and Rose Silverman.
Bernard and Alice Herman
Chapel Exterior Doors (page 31) Youth Chapel Ark Doors
Hand-carved white oak. (page 205)
Artist unknown. Copper lettering on wood.
Dedication: May 22, 1938. Artist: Ludwig Wolpert.
Dedication: June 5, 1960, by
the Confirmation Class of 1958.

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 Max Enkin Board Room “Sabbath” Stained Glass Window
Portable Ark (page 235) (page 429)
Hand-carved wood and stained Artist: Peter Haworth.
glass. Dedication: 1961, by Mr. and
Artist unknown. Mrs. Percy Levy and Mr. and
Dedication: 1996, by the Borden Family in Mrs. Louis Moscovitz in memory of David and
honour of Harvey and Ruth Borden. Edith Moscovitz.

North African Torah Scroll Case “Shalom” Stained Glass Window

(page 259) (page 469)
Sterling silver plate over wood Artist: Peter Haworth.
and blue velvet. Dedication: 1978, in memory of
Believed to be from Egypt. (Scroll Samuel Bacher by his daughter,
from Romania.) Sheila Bacher, and his grandchildren.
Original dedication: the 7th of Iyar,
5626/1866, to Congregation G’milut Chasadim “The Scroll of the Book” Stained
in memory of Yehoshua and Yaakov Matzliach. Glass Window (page 499)
Brought to Holy Blossom Temple between Artist: Peter Haworth.
1961 and 1977. Dedication: by Mr. and Mrs.
Manning Starkman in honour of
Iraqi Torah Scroll Case their parents, Rose and Jacob Starkman.
(page 301)
Silver and gold plate over wood. “Thanksgiving Song” Stained
Red glass beading. Glass Window (page 535)
Case and scroll from Iraq. Artist: Peter Haworth.
Original Dedication: 5690/1930, by the Dedication: 1957, “To the
elder Mas’udah, wife of Solomon Yechezkeil. Future” by Samuel Ciglen
Gift to Holy Blossom Temple from Dr. Morton and Family.
Shulman, after 1980.
Torah Script from “Torat
Iraqi Torah Scroll Case Chayim” (page 559)
(page 339) Ink on parchment.
Silver plate over wood. Scribe: Neil Yurman, who guided
Green glass beading. the hands of more than one thou-
Case from Iraq. (Scroll from sand congregants as they wrote the first chap-
Egypt.) ter of this Torah scroll.
Original dedication: 5662/1902, to Dedication: Shavuot, 5766/2006, in celebra-
Congregation Ashur (Assyrian) in honour of tion of Holy Blossom Temple’s
Moshe ben Nireili(?). 150th anniversary.
Gift to Holy Blossom Temple from Dr. Morton
“Tree of Life” Breastplate
Shulman, after 1980.
(page 608)
Main Sanctuary Apse Sterling silver.
(page 351) Design: William B. Meyers Co.
Design: Architects Alfred Dedication: to the memory of
Chapman and J. Morrow Oxley, Hanna Brookstone (1880–1953) by her chil-
with Morris D. Klein as an associ- dren.
ate architect, and George Pokorny.
Dedication: May 22, 1938.

Photo credits: Paul Hellen, Jack Steiner, and Sergio Lasky.

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Permissions

“A” Side Music LLC for “Mi Shebeirach” by Debbie Friedman. GREAT TRANQUILITY: QUESTIONS AND ANSWERS by
Rachel Adler for her English translation of Psalm 126 and a YEHUDA AMICHAI. Translated by Glenda Abramson and
selection from “I’ve Had Nothing Yet So I Can’t Fake More,” Tudor Parfitt. Copyright © 1983 by Yehuda Amichai.
Moment 8 (Sept. 1983). Susannah Heschel for “On Prayer” (Judaism Vol. 25, No.1,
Ronald Aigen for a selection from Siddur Hadesh Yameinu/ Fall 1970), selections from Man’s Quest for God: Studies in
Renew Our Days: A Book of Jewish Prayer and Meditation, © Prayer and Symbolism (Scribner, 1954), a selection from Israel:
1996, 2009 by permission of the author. An Echo of Eternity (Farrar, Straus and Giroux, 1969), and a
selection from The Sabbath (Farrar, Straus and Giroux, 2005)
Association of Authors, Composers, and Editors of Music
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in Israel (ACUM) for “The Ancient Almanac” by Michel
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Shalom Aleinu” by Moshe Ben Ari; “Shir LaShalom” by
(Beacon Press, 1998). Reprinted by permission of Professor
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Orland; “Sisu v’Simchu” by Mordechai Zeira; “Banu Choshech
L’gareish” by Sara Levi-Tanai; “HaShkeidiyah” by Y. Dushman; Holy Cow! Press. Else Lasker-Schüler, “My People,” translated
“Jerusalem of Gold” and “Al Kol Eileh” by Naomi Shemer; “The by Janine Canan, from Star in My Forehead: Selected Poems by
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The Estate of Martin Buber for a selection from “Why We
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in a Time of Crisis by Martin Buber (Schocken Books, 1974). from “Gods Change, Prayers Are Here to Stay” and Stanza 3
from “And Who Will Remember the Rememberers?” OPEN
Central Conference of American Rabbis for Herbert Weiner’s
CLOSED OPEN, copyright © 2000 by Yehuda Amichai,
“This I Believe: Concerning Immortality” from CCAR Journal:
English translation copyright © 2000 by Chana Bloch and
The Reform Jewish Quarterly, June 1957; Rabbi Daniel Jeremy
Chana Kronfeld, reprinted by permission of Houghton
Silver’s “Editor’s Comments” from CCAR Journal: The Reform
Mifflin Harcourt Publishing Company; and “The Young
Jewish Quarterly, April 1965; Rabbi Herbert Bronstein and
Dead Soldiers” from COLLECTED POEMS, 1917–1982 by
Rabbi Albert Friedlander’s The Five Scrolls; for Hannah Szenes’
Archibald MacLeish. Copyright © 1985 by The Estate of
“Blessed Is the Match,” Leopold Kompert’s “The Tradition of
Archibald MacLeish. Used by permission of Houghton Mifflin
the Kaddish,” Richard Levy’s “The Blessing of Memory,” and
Harcourt Publishing Company. All rights reserved.
Shaul Tchernichovsky’s “Laugh, laugh at all my dreams” from
Gates of Prayer: The New Union Prayerbook; Rabbi Alvin Fine’s Indiana University Press for a selection (slightly adapted)
“Life Is a Journey” from Gates of Repentance; and Avraham from Nine Talmudic Readings by Emmanuel Levinas, trans-
Shlonsky’s “A Vow,” from A Passover Haggadah, trans. Rabbi lated by Annette Aronowicz, © 1990, courtesy of Indiana
Herbert Bronstein. Excerpts from Gates of Prayer: The New University Press; and “I’ve Come to the Simplest Words” by
Union Prayerbook © 1975; and Gates of Repentance © 1978, Amir Gilboa and “If ” by Haim Gouri from Israeli Poetry: A
1996; CCAR Journal: The Reform Jewish Quarterly, June 1957 © Contemporary Anthology, translated by Warren Bargad and
1957; CCAR Journal: The Reform Jewish Quarterly, April 1965 Stanley F. Chyet © 1986 by Indiana University Press. Reprinted
© 1965; The Five Scrolls © 1984; and A Passover Haggadah © with permission of Indiana University Press.
1974, 1975, 1982, 1994 by Central Conference of American Jewish Lights Publishing. A selection from A Living Covenant:
Rabbis are under the copyright protection of the Central The Innovative Spirit in Traditional Judaism © renewed 1997
Conference of American Rabbis and reprinted for use by per- by David Hartman (Jewish Lights Publishing, 1998); an
mission of the CCAR. All rights reserved. excerpt from My People’s Prayer Book: Traditional Prayers,
Judy Chicago for Merger Poem, © Judy Chicago, 1979, www. Modern Commentaries Vol. 1: The Sh’ma and Its Blessings ©
judychicago.com. 1997 by Lawrence A. Hoffman (Jewish Lights Publishing);
and an excerpt from Eyes Remade for Wonder: A Lawrence
Leonard Cohen for “I lost my way” from Book of Mercy. Kushner Reader © 1998 by Lawrence Kushner (Jewish Lights
McClelland & Stewart, 1984. Reprinted with permission. All Publishing). Permissions granted by Jewish Lights Publishing,
rights reserved. Woodstock, VT www.jewishlights.com.
Copper Canyon Press. Shirley Kaufman, “Hope” from Ezekiel’s Jewish Publication Society for a poem by Zelda, translated by
Wheel. Copyright © 2009 by Shirley Kaufman. Reprinted with Marcia Falk, reprinted from Illness and Health in the Jewish
permission of The Permissions Company, Inc. on behalf of Tradition: Writings from the Bible to Today, edited by David
Copper Canyon Press, www.coppercanyonpress.org. L. Freeman and Judith Z. Abrams, 1999; and Rabbi G. Arthur
Laura Geller for her poem “Encountering the Divine Presence.” Green’s translation of “Prayer of a Jewish Woman before
Temma Gentles for permission to reproduce the image of Lighting the Candles.” Reprinted from First Jewish Catalog
her tapestry L’Dor VaDor shown in the photograph of the ©, by Richard Siegel, Michael Strassfeld, Sharon Strassfeld,
Congregational Hall Ark. 1965, published by The Jewish Publication Society, with the
Edward Goldfarb for his translation of “Moishelach, permission of the publisher.
Shloimelach” by J. Papiernikow. Koren Publishers Jerusalem for selections by Jonathan Sacks,
HarperCollins for “An Appendix to the Vision of Peace” in from The Koren Sacks Siddur: American Edition 2009 © 2006.

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KTAV for selections from Pirké Avot: Wisdom of the Jewish Hodesh” from MARS AND HER CHILDREN by Marge Piercy,
Sages, edited by Chaim Stern, copyright © 1997; selections copyright © 1992 by Middlemarsh, Inc. Used by permission of
from Understanding Jewish Prayer by Jakob J. Petuchowski, Alfred A. Knopf, a division of Random House, Inc. “At the New
copyright © 1972; and selections from Reflections of the Rav Year” from SELECTED POETRY by John Hollander, copyright
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