New Emanuel Minyan Prayerbook by Temple Emanuel of Beverly Hills

intentionally blank back side of cover

R abbi Yochanan asked his disciples: “What is the good that a person should always seek?” Rabbi Eliezer said: “a good eye.” Rabbi Joshua said: “a good friend.” Rabbi Elazar said: “a good heart.” After considering all these answers Rabbi Yochanan responded: “I prefer the words of Rabbi Elazar, because a good heart includes all of these.” [after Pirke Avot 2:13]

In loving memory of morris rosenblatt whose vision helped create the New Emanuel Minyan, whose friendship nurtured our community and whose love embraced not only his family but the entire Jewish people. His memory is a blessing and an inspiration.

Table of Contents Opening Meditations ....................................................................... 2 Birchot Hashachar ........................................................................... 6 Opening Songs .................................................................. 8 P’sukei d’Zimra ..............................................................................26 Sh’ma & its Blessings ...................................................................... 50 Amidah for Shabbat Morning .......................................................... 72 Torah Service for Shabbat & Festivals ............................................. 100 Torah Blessings ................................................................110 Birkat Hagomeil ..............................................................112 Mi Shebeirach l’Cholim and for Special Occasions ................. 113 Haftarah Blessings ...........................................................123 Prayer for the State of Israel and Prayer for Our Country ..... 128 Blessings of the New Month .............................................. 130 Returning the Sefer Torah .................................................132 Concluding Prayers ....................................................................... 134 Aleinu .......................................................................... 134 Mourners’ Kaddish ......................................................... 138 Kiddush & Motzi ......................................................................... 142 Amidah for Sh’mini Atseret with Prayer for Rain—Geshem .............. 145 Amidah for the First Morning of Pesach with Prayer for Dew—Tal ..... 149 Amidah for Yom Tov Morning .........................................................152 N’tilat Lulav ............................................................................... 164 Hallel ......................................................................................... 164 Psalms for Rosh Chodesh, Elul, and Chanukah .................................. 180 Torah Service for Simchat Torah ......................................................185 Additional Readings & Commentary: Table of Contents ..................... 189 Section 1. Readings Related to the Prayer Service ................. 198 Section 2. Jewish Holidays ................................................ 219 Section 3. Concluding Thoughts ........................................ 237 Prayer ................................................................... 237 God ....................................................................... 240 For Comfort ........................................................... 242 Tikkun Olam .......................................................... 244 Community ............................................................ 246 Sources ....................................................................................... 248 v

Introduction to the Siddur

ou hold in your hands a siddur, a prayerbook. The word siddur — ¯Â„ÈÒ means “order,” because Jewish prayer unfolds in a speciﬁc order. It is a highly structured book, and for the novice, it can seem overwhelming at times. Why so long? Why so much repetition? Why so many words? After

all, prayer seems like such a personal enterprise, the act of an individual longing to feel connected to the presence of God. And yet, at the same time, prayer sometimes seems so chutzpadik: who am I to think that I should try to attract the attention of God? My needs, my concerns, my fears… they are so insignificant in the larger scheme of reality. There is comfort, then, in praying words that are not my own, ancient words written by my ancestors, words that remind me that I am a part of a larger community, the Jewish people. We need space for both… spontaneous, individual prayer, and words that come from our ancestors through us, words that form structured fixed communal prayer. Both forms of prayer are essential. Our tradition gives each form a name: inner direction of the heart is called kavanah — ‰ÂÂÎ; fixed prayer is called keva — ˜ Ú·. The tension between these two modes of prayer animates all of Jewish liturgy.

A little history… in the Bible, we have examples of both kavanah, spontaneous prayer which flows out of individual need, and keva, fixed communal ritual which took the form of the sacrificial worship that took place in the Mishkan, the portable sanctuary presided over by the priests. We don’t, however, have many examples of liturgy. (The word liturgy comes from the Greek meaning “public work or service;” like the Hebrew avodah which means “work” or “service” and refers to the public service of the Temple cult.) That all began to change during the Rabbinic period, by the last century B.C.E. or the first century C.E. When the Second Temple was destroyed by the Romans in the year 70 C.E., sacrifices were no longer possible. The sages declared that communal prayer would be as acceptable to God as were the animals that had been offered on the altar. By the end of the second century, the rules of prayer had been codified in the Mishnah (about 200 C.E.) and later refined in the Talmud (about 500–600 C.E.) The times and themes of sections of the service were set down, but the actual words of the prayers were still fluid. Beginning in the fourth century, the tradition of liturgical poetry developed, introducing new texts that found their way into the service. The first prayerbook was written in 860 C.E. by the Babylonian leader Amram Haga’on. (Ga’on was the title of the chief rabbis of the major Babylonian academies.) He wrote it in response to questions sent to him from the Jews of Spain asking him about the rules for prayer. His book, copied by scribes, eventually became the standard used by many different Jewish communities. But there were still many variations in practice, and indi-

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vidual communities continued to evolve their own traditions which found their ways into their own manuscripts. So it wasn’t until the 15th century, with the invention of the printing press, that liturgy became standardized. By then, the kavanah of so many of the individual prayers of so many different poets and so many of the different versions of prayers that had been copied into different manuscripts by so many different scribes, had become part of the keva, the ﬁxed text that was now being mass produced on printing presses.

In the modern period, new prayerbooks have been written in response to changes in Jewish identity and self-understanding. First, Jews needed translations and commentaries in order to understand their prayers. Second, ideological movements developed and along with them came prayerbooks that reflected their ideologies, like the Reform Movement’s Union Prayerbook in 1895. And just as the printing press revolutionized Jewish prayer in the fifteenth century, new technologies in our time have enabled individual congregations to create their own prayerbooks that reflect their own particular religious sensitivities — kavanot — written by members of the community that become part of the keva of that community’s prayerbook. The New Emanuel Minyan prayerbook is our contribution to this long history of liturgical expression. The format of our siddur intends to encourage each worshipper to discover his or her own proper balance between keva and kavanah, with the fixed liturgy in Hebrew, transliteration, and a faithful English translation on the right side, with commentary, meditation, and poetry on the facing page. Different prayer leaders will use this prayerbook differently, including certain prayers and skipping others, reading some commentary out loud and asking the congregation to reflect on others in quiet. Much will be sung, some will be read, there will be time for silence. The goal of this prayerbook is to give each one of us the opportunity for keva and kavanah, to pray both as individuals and members of a community, with our own words and the words of our ancestors, with our own silence and with the music of our tradition. So you hold in your hands a siddur, the product of generations of Jewish voices calling out to God. It is a guidebook for a journey, a guided meditation actually. Relax into it, allowing your own kavanah to light the way as it helps you travel from the secular to the sacred, from your own personal story to the master narratives of our people and ultimately of God. Notice how it guides us step by step, as we make the transition from our homes to the synagogue (Birchot Hashachar); how it helps us discover a common language (P’sukei d’Zimra); how it gives us the clarity to affirm who God is (The Sh’ma and its Blessings); and once we have made that affirmation, how it enables us to stand in God’s presence and speak directly to God, both individually and as a member of a community (the Amidah). Then pay attention as it teaches us to listen as God speaks to us through the words of Torah (the Torah service). All of these separate sections build on each other, lifting us out of ourselves into the Self of the universe. On special holidays there are other rubrics that call our attention to the distinctive qualities of the day. It is all about paying attention… to ourselves, to our people, to the larger universe, and to God. Enjoy the journey…

Rabbi Laura Geller November 2003

Hebrew Transliterations Pronunciation: How to say the transliterated Hebrew words There is no uniformly applied system for Hebrew transliteration. Here is a guide to the transliteration in this siddur. a

as in “ma” or “father”

as in “machine,” or occasionally as in “pit”

as in “Shanghai,” “Haiku,” or “tide”

as in “red” or “met”

as in “neighbor” or “vein”

as in “no” or “stone”

as in “boot” or “dune”

’ ch

as in a neutral short vowel sound, like the “a” in “ago” as in the sound you make when you get a hair stuck to your adenoids. This last sound is not usually found in English, but is similar to the sound in German “ach” or to “Chanukah.”

hyphens are used to separate syllables. This clariﬁes pronunciation, and simpliﬁes long words. For example: “Yotseir” is pronounced “yo-tseir,” not “yot-seir.” And “vimnuchateinu” is not as easy to read as “vim-nu-cha-tei-nu.” A hyphen indicates a stop between two vowels. For example: “Ma-a” is like “Mama” but missing the second “m.”

Unlike English, the last syllable of every Hebrew word usually gets the emphasis (excluding suffixes). Instead of sentences sounding like “one fish, two fish, red fish, blue fish,” rhythms sound like “I went to dine on fish and wine.” In this siddur, underlining is used to mark accented non-final syllables. There are also occasional underlines for an accented final syllable if the word is one that many congregants accent incorrectly.

a caret indicates a connection between two (or occasionally three) words that are to be sung as though they were a single word (i.e., a single trope). In addition to facilitating proper chant, this preserves messages that are sometimes hidden in the poetic forms via gematria.

Symbols in this Prayerbook <> A diamond signiﬁes a chatima (seal ending) of the prayer that is chanted either by the cantor or together with the congregation.

[]

Brackets on both sides of a page of a prayer indicate a portion of the traditional service which might not be chanted in any particular service. A gray box indicates liturgy which is only said at special times during the Hebrew calendar, such as Shabbat Shuvah or Yom Tov. A white box indicates liturgy within the Shabbat service which is added or omitted in certain instances or within the Yom Tov service which is only said only on Shabbat. A white box with double border indicates a traditional alternative to the regular liturgy.

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Acknowledgments

Temple Emanuel Clergy

Rabbi Laura Geller Rabbi Jonathan Aaron Cantor Yonah Kliger Rabbi Sara Mason-Barkin Initial Project Conception & Coordinating

Rabbi Laura Geller

Cantor Judy Greenfeld

Editor of Third Edition

Rabbi Jill Berkson Zimmerman Additional Editing Support

Lynn Franklin Initial Project Research, Editing & Compiling

Cantor Judy Greenfeld Graphic Design & Desktop Publishing

Randi Rose Artistic Images

Bill Aron

Ruth Weisberg

Initial Prayerbook Committee

Judy Axonovitz Ron Rosenblatt Yona Sabar Sabine Meyer

Richard Tell Elisa Adeff Suzanne Payne Scott Stone

Isa Aron Esther Swerdloff Bob Krasney Hale Porter

Rabbi Karen Strok Marcie Zelikow Perry Oretzky Eli Chammou

Worship Care Committee Chair

Sandra Babcock Grateful acknowledgement is made for permission to use the following material: Transliterations are by Randi Rose adapted from Siddur Ba-eir Hei-teiv — The Transliterated Siddur by Jordan Lee Wagner. © 1997 by Jordan Lee Wagner. Used by permission. Translations are adapted from The Complete Metsudah Siddur: A New Linear Prayer Book by Avrohom Davis. © 1990 by Metsudah Publications. Used by permission. Hebrew text is used with permission of Davka Corporation. Commentary and creative Misheberach readings are used with permission of Kol Haneshama. Poetry by Marge Piercy is used by permission of Marge Piercy and Random House. Excerpts from the prayerbook Mishkan T’ﬁlah: A Reform Siddur are under the copyright protection of the Central Conference of American Rabbis and reprinted for one-time use by permission of the CCAR. All rights reserved. Some permission is pending. This siddur is an amalgamation of many sources. The commentary, poems, and songs have been selected and compiled by Rabbi Laura Geller and Rabbi Jill Zimmerman and in the initial version, Cantor Judy Greenfeld, utilizing Temple Emanuel’s previous Shabbat morning siddur, created by Rabbis Janet and Sheldon Marder, as well as a wide variety of sources. If any sources are incorrect or not properly identiﬁed, please contact us so it can be corrected in the next edition.

The Highest Level of Worship Hitbodedut is the highest level of worship, and is best of all. You should set aside an hour or more to meditate in a room or in the ﬁelds, expressing your thoughts before God. Make use of arguments and persuasion, with words of grace, longing and petition, supplicating God and asking that God draw you near so that you will be able to serve God in truth. Such prayer should be in the language that you normally speak.... It is difﬁcult to express your thoughts in Hebrew, and your heart is not drawn to your words. We do not normally speak Hebrew, and we are not accustomed to expressing ourselves in this language. But in the language that you normally use for conversation, it is much easier to express yourself, and more likely that you will experience true heartbreak. The heart is drawn after your native language, since you

˙Â„„Â·˙‰

are accustomed to it. In your native everyday language, you can express all your thoughts, conversing with God and talking out everything that is on your heart. This can involve regret and repentance for the past, or requests and supplications to come truly close to God from this day forward. Every person can express his or her own thoughts, each one according to his or her level. You should be very careful with this practice, accustoming yourself to do it at a set time each day. The rest of the day can then be joyous. This is a very great practice. It is the best possible advice, including all things. It is good for everything that may be lacking in your relationship with God. Even if you are completely removed from God, you should still express your thoughts to God, and ask [that God bring you back]. Even if your words are blocked, and you cannot open your mouth to God, you can still prepare yourself to do so. Even getting ready to speak to God is in itself very good. Even though you cannot speak to God, you long and yearn to do so – and this itself is very good. You can even make a prayer out of this itself. You can cry out to God that you are so far from God that you cannot even speak. You can ask God to have mercy on you and open your mouth so that you should be able to express your thoughts to God. x

You should know that many great, famous tzaddikim said that they only reached their high level through this practice of meditation. If you have wisdom, you will understand the importance of this practice, and how it brings one higher and higher. Yet, it is something that can be done equally by every individual, great and small alike. Everyone can observe this practice and reach the highest levels. Happy is he or she who does so. It is also a good practice to transform your Torah study into prayer. So, when you study Torah, or hear some teaching from a real Torah master, then turn it into a prayer. Ask and supplicate God regarding all that you learned from that teaching: when will I become so spiritually transparent that I will be able to live that teaching? How far it seems from me now! So, ask of God that God help you to attain all that was taught in that lesson. God will lead the wise person who truly seeks the truth in the path of truth. Ultimately, this person will understand a matter from within itself, discerning how to live according to its lessons so that his or her words will be gracious and expectations of life ﬁtting, and God willingly helps them ﬁnd their way to true devotion and service. The topic of this teaching rises to a very high place, particularly 1

regarding transforming Torah study into prayer. This practice brings great delight above.

—R ABBI NACHMAN OF BR ESLOV, LIKUTEY MOHAR AN

(1) Rabbi Nachman of Breslov, Likutey Moharan. xi

Photograph by Bill Aron

Preliminary Prayers

Temple Emanuel

Introduction to Birchot Hashachar

ou wake up, you open your eyes, you stretch out your arms, you get out of bed and stand up… you feel the ﬂoor, solid under your feet… nothing unusual… and yet… what if you couldn’t do these things? Then you would experience each of these mundane activities for what they are… lit-

tle miracles. How can you cultivate an openness to notice these miracles? The Talmud tells us: “A person is required to recite one hundred blessings every day.”1 The practice of reciting blessings calls our attention to the presence of God in our lives and heightens a sense of gratitude. It is this sensitivity that permeates the first rubric of the Shabbat morning service, the Birchot Hashachar — ¯Á˘‰ ˙ÂÎ¯· — the morning blessings. Birchot Hashachar begins with Mah Tovu — Â·Ë ‰Ó the biblical verses from Numbers 24:5, evoking the story of Balaam whose curse was turned to blessing. The words model the transformation that we seek… that God turn our words to blessing, and that the progression in these biblical verses from the fragility of tents, to the increasing stability of God’s house, and then God’s Holy Temple — the Place of God’s Presence — reflect our own growing confidence in our connection to God. We too seek to move from the fragility of our lives, to the increasing security that comes from being together in this sacred place, from individual souls to a

¯Á˘‰ ˙ÂÎ¯·

community strengthened by the presence of each other. As we make the transition from our homes to our

temple, we focus on our bodies (Asher Yatsar — ¯ˆÈ ¯˘‡), our minds (the blessings for Torah study — Birchot Hatorah — ‰¯Â˙‰ ˙ÂÎ¯·), and the privilege of Torah study, and then our souls (Elohai N’shama — ‰Ó˘ È‰Ï‡.) We acknowledge through these blessings that we bring our whole selves — body, mind and soul — to God. N’shama — ‰Ó˘, the word for soul, is connected to the word for breath. Elohai N’shama is a breathing meditation; notice the aspirated sounds connected to many of the Hebrew words. The idea that we praise God through every breath we take repeats throughout the introductory sections of the service and, again, calls us to pay attention to the simple miracle of breathing. We stand for the morning blessings that recapitulate everything we did as we woke up this morning. The long list of blessings relate to the speciﬁc actions of our morning routines — waking up, opening our eyes, stretching our bodies, putting our feet on the ground, getting dressed, putting on our belts and adjusting our hats. Originally these blessings were probably said at home as we did each of these actions; later they were moved to the synagogue. The blessings do more than remind us that God is present even in the mundane routine of waking up; they remind us that just as God clothes the naked and frees the captive, so too do we have a responsibility to see that no human being goes without clothes or without freedom. No wonder the Birchot Hashachar ends with the words: “How fortunate we are and how beautiful is our inheritance!”

(1) Menachot 43b.

Birchot Hashachar

Morning Service for Shabbat & Festivals

Opening Meditations I SAY MORNING I say to myself: morning I say: light That of all the days to remember and keep this day That of all days, to look into the mirror to see anew all that returns to be a dream, and dark that is asked for again and slowly ﬂows to a place determined in the good and the evil To walk towards it in the complete quietness that follows a storm That comes after tidings and the clanging of cymbals and the birth of light— I said the morning blessing. Now you say it.1 —AMIR A GAGANI

w SELF-PORTRAIT It doesn’t interest me if there is one God or many gods. I want to know if you belong or feel abandoned. If you know despair or can see it in others. I want to know if you are prepared to live in the world with its harsh need to change you. If you can look back with ﬁrm eyes saying this is where I stand. I want to know if you know how to melt into that ﬁerce heat of living falling toward the center of your longing. I want to know if you are willing to live, day by day, with the consequence of love and the bitter unwanted passion of your sure defeat.

PRAYER I know not the words From which prayer is born All the words were lost in my voice And have become darkened muteness. Yet my eyes can still see The radiant eyes of a child And my eyes can also see A star, unique in its splendor And worried-faced mothers Leading their small children to light. What will become of them? What will be? Listen to their happiness breathe like spring, that seems that will never end. I will kneel before the image of God Though it be hidden from my eyes. Harm not the innocent. They know not why Lightning strikes the tree That innocently bears its fruit. Harm not the innocent That know now why Man deﬁles his image. —I know not the words From which prayer is born All the words were lost in my voice And have become darkened muteness.3 —AVR AHAM HALFI, TR ANSLATED BY MELILA HELLNER ESHED AND AVR AHAM LEADER

I have heard, in that ﬁerce embrace, even the gods speak of God. 2 DAV ID WHY TE. FIR E IN THE EARTH

(1) Amira Hagani; (2) David Whyte. Fire in the Earth; (3) Avraham Halﬁ, translated by Melila Hellner Eshed and Avraham Leader.

Preliminary Prayers

Temple Emanuel

DOORWAYS

When they told Rabbi Yochanan that there were old men in Babylon he was surprised and said, “Why then is it written that you will live long if you live in the land of Israel and not if you live outside the land?” Then they told him that these men came early to synagogue and left late; and it is that which helps them live long. Rabbi Joshua ben Levi taught his children: “Come early to the synagogue and leave late so that you may live long.” Rabbi Aha son of Rav Hanina asked: “What verse may be quoted to support that?” “Happy is the man who listens to Me, watching daily at My gates, waiting at the posts of My doors… for whoever ﬁnds Me ﬁnds life.” [Proverbs 8:34–35] (Noticing that the verse from Proverbs makes reference to more than one door, Rabbi Hisda says: “A person always enters two doors into the synagogue. What is the meaning of two doors? The distance of two doors… and then one can pray.” [Talmud Berachot 8a] • Why should you traverse a door beyond a door when entering the synagogue? “Because the Holy One counts your steps and gives reward.” [Devarim Rabbah 7:2] • Rashi [France, 11th century] explains that we should not sit near the entryway of the synagogue. Rather, we should walk a distance of two door widths, so it does not appear that we are anticipating a hasty exit to liberate ourselves from the burdens of prayer. • If you sit in your assigned seat in the synagogue which happens to be near the exit, you suffer no censure, for it is clear that you are not planning a quick escape. [Rabbeinu Yona Gerondi, Spain, 13th century and others] • Spanish commentators from the late 12th and early 13th centuries preferred to render the talmudic passage in terms of time rather than space, explaining that we should allot the time it takes to traverse two doors for our minds to settle and focus before we begin praying. Rushing into prayers gives the impression that we wish to be rid of a burden, and hinders quality, heartfelt service. [Rashba, HaRah, Rosho, Ritva and others — Spanish commentators of the late 12th and early 13th centuries] • The two doors are the paths of awe and love. Meaningful prayer can only be achieved by opening both the gate of awe and the gate of love. [Rabbi Kalonymus Kalman Epstein, Cracow, 18th–19th centuries] • The two doors are the doors that guard our speech — our teeth and our lips. As we enter the synagogue we cross these two gates, closing them behind us, and ensuring that time spent in prayer is not mingled with idle conversation. [Sichot Kodesh, 27 Ellul 5757, the Boyaner Rebbe] • A person always enters two doors in the synagogue and then prays. There are those who say that the one door is “For my sake the world was created” and the second door is “I am but dust and ashes.” [Sefer Kol Mevassaer, Parashat Bereishit] For you, what are the doors?

^Ÿ Ï Èœ˙ÀlœÙŸ˙ ¨Èœ ⁄‡ÃÂ Va-a-ni t’ﬁ-la-ti l’cha May my prayer to you, Adonai, be at a favorable time.1 —FROM A TEACHING BY R ABBI LAUR A GELLER

(1) From a teaching by Rabbi Laura Geller.

Morning Service for Shabbat & Festivals

Birchot Hashachar

INVENTORY Where was I last Sunday? Monday? So few days ago, So long ago, Can I total up the minutes in my day, my week? Homework, housework, ofﬁcework, yardwork, Busywork.

Did I make my car a vehicle of God A chariot conveying me to places Higher than my feet could run to? When I washed the windows Did God’s Creation rise up beyond the glass?

I was in the world this week— So much I, so much world! I learned so much, So many insights, facts, ideas (Can I remember them?) So much to look at, To dust off and put back gently in its place, So much to gather in, to make, to make my own, To wash the grime off with rain, with tears, with glory, So much silence, so much music! How many minutes in my week—eight thousand? Eight thousand minutes of light and splash and noise and love, When I did my shopping Eight thousand glimpses of God behind the tree, the book, the laundry, Did I rejoice in the produce section— Fruits and vegetables tumbling out of God’s black earth— Eight thousand cries of children, cars, my friends, Did I rejoice in all that bounty? Eight thousand footprints of creatures on the road, Did I share my portion? Eight thousand miracles I’ve seen this week, Eight thousand chords of life eternal— Was God in the laundry, Clean clothes like a priest’s new linen Tumbling out of the machine— Each of them a prelude Deus ex machina To Shabbat.1 What a full week! A sad week, a joyful week… An ordinary week. Was God present in my week? Did I see God in my reading (Did God create the world with the words I read?) In the furniture I dusted (Is this how the kohanim dusted the objects in the Temple?) In the weeds I pulled (Can I see God in weeds as well as ﬂowers?)

—R ABBI R ICHAR D LEV Y

(1) Richard Levy.

Preliminary Prayers

Temple Emanuel

STEAL INTO THE PRAYERBOOK

I WEAR PRAYERS LIKE SHOES i wear prayers like shoes pull em on quiet each morning take me through the uncertain day don’t know what might knock me off course sit up in bed pull on the right, then the left before shower, before teeth they were my mamma’s gift to walk me through this life she wore strong ones the kind steady your ankles i know cos when her man left her children gone her eldest son without goodbye they the only ones keep her standin’ i saw her still standin’ mama passed on some things to me my smile sense of discipline my subtle behind but best she passed on “girl you go to God and get you some good shoes cos this life ain’t steady ground” now i don’t wear hers you take em with you you know but i suspect they made by the same company pull em on each morning ﬁrst the right then the left best piece o’ dress i got1 —RUTH FOR MAN, PR AYERS LIKE SHOES

Steal into the prayerbook Like a stowaway Fasting, without a bite, Travel for days, Till you reach the shore. Lie folded up in your hideout. Do not stir through the whole journey And if, with a right word, you get Into the proper place And light up the little prayerbook With Jewish joy, That will be it. The little prayerbook will have to Carry you through all eternities, And they will doven you too, Will say you.2 —JACOB GLATSHTEYN AMER ICAN YIDDISH POETRY: A BILINGUAL ANTHOLOGY

w THE GUEST HOUSE This being human is a guest house Every morning a new arrival. A joy, a depression, a meanness, some momentary awareness comes as an unexpected visitor. Welcome and entertain them all! Even if they are a crowd of sorrows, who violently sweep your house empty of its furniture, still treat each guest honorably. He may be clearing you out for some new delight. The dark thought, the shame, the malice, meet them at the door laughing, and invite them in. Be grateful for whoever comes, because each has been sent as a guide from beyond.3

PUBLISHER: WHIT PR ESS

(1) Ruth Forman, Prayers Like Shoes. Publisher: Whit Press; (2) Jacob Glatshteyn, American Yiddish Poetry: A Bilingual Antholog y; (3) —Jalal ad-Din Muhammad Rumi, translated by Coleman Barks, from Essential Rumi.

Birchot Hashachar

Morning Service for Shabbat & Festivals

Birchot Hashachar

‫ברכות השחר‬

Preliminary Prayers

Modeh Ani

‫מודה אני‬

I Give Thanks THIS PRAYER IS TRADITIONALLY SAID AT HOME UPON AWAKENING.

Mo-deh/Mo-dah a-ni l’fa-ne-cha

I give thanks to You

Me-lech chai v’ka-yam

living and everlasting Sovereign

She-he-cha-zar-ta bi

for You have restored

ni-sh’ma-ti, b’chem-lah

my soul with mercy.

ra-bah e-mu-na-te-cha.

Great is Your faithfulness.

Atifat Hatalit

Blessings for Wrapping Oneself in Tallit

Ba-r’chi naf-shi et^A-do-nai, A-do-nai E-lo-hai ga-dal-ta m’od, hod v’ha-dar la-vash-ta.

My soul, bless Adonai, Adonai, my God, You are greatly exalted. With beauty and splendor are You

O-teh or ka-sal-mah,

clothed, enwrapped in light, like a garment;

no-teh sha-ma-yim kai-ri-ah.

You spread out the heavens like a curtain.1

Hi-n’ni mit-a-teif / mit-a-tef-et

I am ready to enwrap myself

b’ta-lit shel tsi-tsit k’dei l’ka-yeim mits’vat bo’ri

in a tallit with tsitsit in order to fulﬁll the mitzvah of my Creator

ka-ka-tuv ba-to-rah.

as it is written in the Torah:

V’a-su la-hem tsi-tsit

“They will make tsitsit for them

al kahn’fei big’dei-hem

on the corners of their garments

l’do-ro-tam. U-ch’sheim she-a-ni

for their generations.” 2 And just as I

mit’ka-seh v’ta-lit

cover myself with a tallit

ba-o-lam ha-zeh

in this world,

kein tiz’keh ni’sh’ma-ti

so may I merit

l’hit’la-beish b’ta-lit na-ah la-o-lam ha-bah b’gan ei-den.

<> Ba-ruch A-tah A-do-nai, E-lo-hei-nu, Me-lech ha-o-lam, a-sher ki-d’sha-nu b’mits-vo-tav, v’tsi-va-nu l’hit-a-teif ba-tsi-tsit. (1) Psalm 104:1–2; (2) Numbers 15:38.

to wear a beautiful tallit in the world to come, in the Garden of Eden. Blessed are You, Adonai, our God, Ruler of the Universe, Who made us holy through God’s commandments and commanded us to wrap ourselves with tsitsit.

¨^ÈŒ À ÙŸÏ Èœ ⁄‡ ‰À „«ÓØ‰C«Ó ¨ÌÀ iKŸ Â ÈÃ Á _Œ ÏŒÓ Èœ a ÀzYÃ Ê€ÁŒ‰÷ Œ ‰À ÏŸÓŒÁŸa Èœ˙ÀÓ÷ Ÿ œ Æ^Œ˙À»Ó€‡ ‰ÀaU

‫עטיפת הטלית‬ ¨À ÈŸ È–˙Œ ‡ Èœ÷ŸÙÃ Èœ ÎYÀa „›‡ŸÓ ÀzŸÏAÀ b ÈÃ‰¿€‡ À ÈŸ È ÆÀz÷ Ÿ À·ÀÏ ¯À „À‰ŸÂ „«‰ ¨‰ÀÓŸÏr Ã Ã k ¯«‡ ‰Œ ËÚ› Æ‰ÀÚÈXŸ ÈÃ k Ìœ ÈÃÓ÷ À ‰Œ Ë« ˙Œ ÙŒhÃÚŸ˙œÓ ØÛÕhÃÚŸ˙œÓ Èœ Ÿ œ ‰ ˙Èœœ ˆÈœ ˆ ÏŒ÷ ˙Èœ lÃËŸa ¨Èœ‡Y«a ˙Ã ÂŸ ˆœÓ ÌÕ iKŸ Ï ÈBŸ k ∫‰T«zÃa ·»˙À kÃk ˙Èœ ˆÈœ ˆ ÌŒ ‰ÀÏ »◊ÀÚŸÂ ÌŒ ‰ÈBŸ ‚œ· ÈÕ ÙŸÃ k ÏÃÚ ÆÌÀ˙&¯IŸ Ï Èœ ⁄‡÷ Œ ÌÕ÷ŸÎ» ˙Èœ lÃËŸ· ‰Œ qÃkŸ˙œÓ ¨‰Œ fÃ‰ ÌÀ Ï«ÚÀa Èœ˙ÀÓ÷ Ÿ œ  ‰Œ kŸÊœz ÔÕ k ‰À‡À ˙Èœ lÃËŸa ÷ÕaÃÏŸ˙œ‰ŸÏ ÆÔCÕÚ ÔÃ ‚Ÿa ‡ÀaÃ‰ ÌÀ Ï«ÚÀ Ï »ÈÕ‰¿€‡ À ÈŸ È ‰ÀzÃ‡ _»¯Àa ºæ »À÷ŸcN ¯Œ˘⁄‡ ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ ¨ÂÈÀ˙«Ÿ ˆœÓŸa ÛÕhÃÚŸ˙œ‰ŸÏ »À »œ ˆŸÂ Æ˙Èœœ ˆÈœ ˆÃa

Preliminary Prayers

Temple Emanuel

Birchot Hashachar Modeh Ani It is good to give thanks. Why? Does God need our praise? No. We do. To awaken to wonder, to holiness, to God. It is good to give thanks for through thanksgiving comes awakening.1

Atifat Hatalit Whoever wrapped in a tallit in one’s youth will never forget: taking it out of the soft sack, opening the folded tallit, spreading it, kissing the border along its length (sometimes embroidered and sometimes embossed). Afterwards, a great sweep over the head like the heavens, like a huppah, like a parachute. Afterwards, folding it around one’s head as if playing hide and seek, and then wrapping the body in it, tight tight, letting it fold you like a cocoon and then opening it like wings for flying. And why are there stripes and not black-white squares like a chessboard? Because squares are finite without hope and stripes come from infinity and go on to infinity like the runways at the airport so that angels may land and take off. When you wrap yourself in a tallit you cannot forget coming out of a swimming pool or the sea and being wrapped in a great towel and casting it over one’s head and wrapping in it, tight tight and shivering a little and laughing and—blessing.2

eave for us a garment of brightness; May the warp be the white light of morning, May the weft be the red light of evening. May the fringes be the falling rain, May the border be the standing rainbow. Thus weave for us a garment of brightness, That we may walk ﬁttingly where birds sing, That we may walk ﬁttingly where grass is green.3

The tsitsit have 7 loops, a knot, 8 loops, a knot, 11 loops, a knot, and 13 loops and a knot. The symbolism for

the numbers is central to the overall symbolism of the tallit. 7 and 8 equals 15, which in gematria (numerology) is equal to the two letters yod and heh — the ﬁrst two letters of the Name of God. Eleven is equivalent of vav and heh — the last two letters of the Name of God. The total — 26 — is thus equivalent and representative of YHVH — the 4-letter Name of God. 13 is equivalent to the Hebrew word „Á‡ — Echad — which means One. So to look at the tsitsit is to remember and know that “God is One.” The central commandment surrounding tsitsit is: “ÌÀ˙‡ › ÌŒ˙Èœ◊⁄ÚÃÂ ¨À ÈŸ È ˙«Ÿ ˆœÓ≠ÏÀ k≠˙Œ ‡ ÌŒzYÃ ÎŸÊ» «˙›‡ ÌŒ˙Èœ‡Y» — And you should see it and remember all of God’s commandments and do them.” How do the tsitsit do this? In gematria, tsitsit = 600. In addition there are 8 strands plus 5 knots. The total is 613 — which, according to tradition, is the exact number of commandments — mitzvot — in the Torah. Just to look at them, therefore, is to remember all the mitzvot.4 (1) Source unknown; (2) Yehudah Amichai; (3) Tewa Native Americans; (4) The First Jewish Catalog.

Morning Service for Shabbat & Festivals

Birchot Hashachar

Opening Songs Hava Nashira

Let us Sing

‫הבה נשירה‬

Ha-va na-shi-ra

Let us sing

shir ha-l’lu-yah.

a song of praise.

‰TÈœ÷À ‰À·À‰ Æ‰À È»ÏŸ ÏÃ‰ ¯Èœ÷

Pit’chu Li

Open for Me

‫פתחו לי‬

Pi-t’chu^li

Open for me

sha’ar-ei^tse-dek A-vo^vam o-deh Yah

the gates of righteousness. I will enter them and give thanks to God.

Zeh ha’sha’ar la-do-nai

This is the gate to Adonai.

Tsa-di-kim ya-vo’u vo.

The righteous shall enter through it.1

Ten Lo Mishelo

Render unto God

Èœ Ï–»ÁŸ˙œt ¨˜CŒ ˆ–ÈV⁄ Ú÷ Ã ÆdÀ È ‰C«‡ ÌÀ·–‡›·À‡ ¨À ÈŸ ÈÃ Ï ¯ÃÚg Ã Ã‰ ‰Œ Ê Æ«· »‡›·ÀÈ ÌÈNÈœ cÃˆ

‫תן לו משלו‬

V’no-mar l’fa-nav

Sing before God

shi-ra cha-da-sha.

a new song.2

«lŒ÷œÓ «Ï ÔŒz Æ«lŒ÷ _À l÷ Œ Ÿ Â ‰ÀzÃ‡÷ À ÂÈÀ À ÙŸÏ ¯ÃÃÓ‡›ŸÂ Æ‰À÷À„⁄Á ‰TÈœ÷

Ma Gad’lu

How Great

‫מה–גדלו‬

Ma^ga-d’lu

How great

»ÏEÀ b–‰ÃÓ ¨À ÈŸ È ^ÈŒ◊⁄ÚÃÓ »˜Ÿ ÓÀÚ „›‡ŸÓ ∫^ÈŒ˙·› ÷ Ÿ Ÿ ÁÃÓ

Ten lo mi-she-lo sha-a-tah v’she-lach she-lo

Render unto God that which is God’s, For all that you have is God’s.

ma-a-se-cha A-do-nai,

are Your works, Adonai;

m’od a-m’ku

how inﬁnitely profound

mach-sh’vo-te-cha.

are Your thoughts.3

Ozi v’Zimrat Yah

Adonai is My Strength

O-zi v’zim-rat Yah va-h’hi li l’shu-ah.

Adonai is my strength and might; God will be my

(1) Psalms 118:19; (2) Pirkei Avot 3:7; (3) Psalms 92:6; (4) Exodus 15:2.

salvation.4

‫עזי וזמרת יה‬ dÀ È ˙TŸ ÓœÊŸ Â È∆œ ÊÀÚ Æ‰ÀÚ»÷Èœ Ï Èœ Ï–Èœ ‰ŸÈÃ Â

Preliminary Prayers

Temple Emanuel

Opening Songs x

PIT’CHU LI Pi-t’chu li sha’ar-ei tse-dek, A-vo-vam o-deh Yah Open the gates of righteousness Let the love in our hearts never die Give thanks to our God who brightens all our days. As we enter the gates of peace.1 —STEVE DROPKIN

TIMEOUT

Time controls us. Traffic lights Alarm clocks Parking meters Time takes over us. Lunch break Calendars Payday Time strangles us until it becomes… Family time Quality time Shabbat 2 —JODI SHAPIRO

(1) Steve Dropkin; (2) Jodi Shapiro.

Morning Service for Shabbat & Festivals

Mah Tovu Ma to-vu o-ha-le-cha, Ya-a-kov; mish-k’no-te-cha, Yis-ra-eil! Va-a-ni,

Birchot Hashachar

How Good! How goodly are your tents, O Jacob; your dwelling places, Israel. 1 As for me,

b’rov chas-d’cha

through Your abundant kindness

a-vo vei-te-cha,

I will enter Your House;

esh-ta-cha-veh

I will prostrate myself down

el hei-chal kawd-sh’cha b’yir-a-te-

toward Your Holy Sanctuary

cha.

in awe of You.2

A-do-nai, a-hav-ti m’on

Adonai, I love the Dwelling,

bei-te-cha, u-m’kom

Your House, and the place

mish-kan k’vo-de-cha.

where Your glory resides.3

Va-a-ni esh-ta-cha-veh

I will prostrate myself

v’ech-ra-a, ev-r’cha

and bow, and kneel

lif-nei A-do-nai o-si.

before Adonai, my Maker. 4

<> Va-a-ni t’ﬁ-la-ti l’cha, A-do-nai, eit ra-tson. E-lo-him, b’rov chas-de-cha, a-nei-ni be-e-met yish-e-cha.

May my prayer to You Adonai be at a favorable time; God, in the abundance of Your kindness answer me with the truth of Your deliverance.5

(1) Numbers 24:5; (2) Psalms 5:8; (3) Psalms 26:8; (4) cf. Psalms 95:6; (5) Psalms 69:14.

‫מה טבו‬ ¨·S⁄ ÚÃÈ ^ÈŒ ÏÀ‰‡ › »·›h ‰ÃÓ ÆÏÕ‡TŸ˘ › œ È ^ÈŒ˙› Ÿ k÷ Ÿ œÓ Èœ ⁄‡ÃÂ ^Ÿ cŸÒÃÁ ·&¯Ÿa ¨^Œ˙ÈÕ· ‡«·À‡ ‰Œ Â⁄ ÁÕÃ˙∆ ÷ Ÿ Œ‡ ^Ÿ÷EJ ÏÃ ÎÈÕ‰ ÏŒ ‡ Æ^Œ˙À‡Yœ ÈŸ a Ô«ÚŸ Ó ÈœzŸ·Ã‰À‡ À ÈŸ È Ì«˜Ÿ Ó» ¨^Œ˙ÈÕa Æ^C«·Ÿ k ÔÃ k÷ Ÿ œÓ ‰Œ Â⁄ ÁÃz÷ Ÿ Œ ‡ Èœ ⁄‡ÃÂ ‰À ÎYŸ ·Œ‡ ¨‰ÀÚTŸ ÎŒ‡ŸÂ ÆÈœ◊Ú› À ÈŸ È ÈÕ Ÿ ÙœÏ ¨À ÈŸ È ^Ÿ Ï Èœ˙ÀlœÙŸ˙ ¨Èœ ⁄‡ÃÂ ºæ ¨Ô«ˆT ˙ÕÚ ¨^Œ cŸÒÃÁ ·TŸ a ÌÈœ ‰¿€‡ Èœ Õ ⁄ Ú Æ^Œ Ú÷ Ÿ œ È ˙Œ Ó€‡Œa

Preliminary Prayers

Temple Emanuel

Mah Tovu The book of Numbers records the story of Balaam’s attempted curse of the Israelites. The words which he intended as a curse emerged as words of blessing, among them the opening words of this prayer: “How good are your tents, Jacob, your dwelling places, Israel.”

There is one who sings the song of his own life, ﬁnding everything within himself. There is one who leaves the circle of her self, and sings the song of her people. There is one whose voice rings with the song of humanity, hoping for the highest of perfection. And there is one who rises even higher, uniting with all creatures, with all worlds, ﬁlling the universe with song.1 w When you see the synagogue from a distance say: “How goodly are your tents, O Jacob, Your dwellings, O Israel.” Upon arriving at the synagogue door, stop momentarily to arrange your clothes properly and say: “I through Your abundant love enter Your house.” Then enter with dignity and awe, bowing slightly toward the holy ark, and say: “I bow down in awe at Your holy Temple. I love Your Temple abode, the dwelling place of Your glory.” Then walk in a bit, and bowing again, say, “I will humbly bow down low before Adonai my Maker.” Then leave some charity for the poor — as much as you can afford — and, concentrating within yourself, say: “Here I stand ready and willing to perform the commandment, ‘Love your neighbor as yourself.’” Then may you pursue the love of God.2 —MIKDASH M’AT, A TR ADITIONAL MANUAL FOR PR AYER

(1) adapted from Rav Abraham Isaac Kook; (2) Mikdash M’at, a traditional manual for prayer.

Morning Service for Shabbat & Festivals

Asher Yatsar Ba-ruch A-tah A-do-nai, Elo-hei-nu, Me-lech ha’o-lam, A-sher ya-tsar et^ha-a-dam b’choch-mah, u-va-ra vo n’ka-vim n’ka-vim, cha-lu-lim cha-lu-lim, ga-lu-i v’ya-du-ah lif’nei chi-sei ch’vo-de-cha

Birchot Hashachar

The One Who Formed Blessed are You, Adonai our God, Ruler of the Universe, Who formed the human being with wisdom and created within openings and hollows. It is obvious and known in the presence of Your glorious throne

she-im yi-pa-tei-ach e-chad mei-hem

that if one of them were opened,

o yi-sa-teim e-chad mei-hem,

or if one of them were blocked,

i ef’shar l’hit-ka-yeim

it would be impossible to exist

v’la-a-mod l’fa-ne-cha.

<> Ba-ruch A-tah A-do-nai, ro-fei chawl^ba-sar

and stand in Your Presence. Blessed are You, Adonai, Who heals all ﬂesh

u-maf-li la-a-sot.

and performs wonders.

Birchot Hatorah

Blessings of Torah

Ba-ruch A-tah A-do-nai, E-lo-hei-nu,

Blessed are You, Adonai our God,

Me-lech Ha-o-lam,

Ruler of the Universe,

a-sher ki-d’sha-nu

Who made us holy through

b’mits-vo-tav, v’tsi-va-nu,

Your commandments and commanded us

la-a-sok b’di-v’rei to-rah.

to be involved in words of Torah.

V’ha-a-rev^nah A-do-nai E-lo-hei-nu

Adonai our God, please make pleasant

et^di-v’rei to-ra-t’cha b’fi-nu,

the words of Your Torah in our mouths

u-v’ﬁ am’cha beit Yis-ra-eil,

and in the mouths of Your people Israel.

v’ni-h’yeh a-nach-nu v’tse-ets-a-ei-nu,

And may we and our descendants

v’tse-eta-ei am’cha

and the descendants of Your people

beit Yis-ra-eil, ku-la-nu yo-d’ei sh’me-cha, v’lo-m’dei to-ra-te-cha lish’ma.

<> Ba-ruch A-tah A-do-nai, ham’la-meid to-rah l’a-mo Yis-ra-eil.

the House of Israel, all be perceivers of Your Name and students of Your Torah for its own sake. Blessed are You, Adonai Who teaches Torah to Your people, Israel.

‫אשר יצר‬ À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ¯Ã ˆÀÈ ¯Œ÷⁄‡ ¨‰ÀÓŸÎÀÁŸa ÌÀ „À‡À‰–˙Œ ‡ ¨ÌÈœ ·JŸ  ÌÈœ ·JŸ  «· ‡TÀ·» ¨ÌÈœ Ï»Ï⁄ Á ÌÈœ Ï»Ï⁄ Á ÃÚ»„À ÈŸ Â È»ÏÀ ‚ ^C«·Ÿ Î ‡ÕqœÎ ÈÕ Ÿ ÙœÏ ¨ÌŒ ‰ÕÓ „À ÁŒ‡ Ã ÁÕ˙ÀtœÈ Ìœ‡˘ Œ ¨ÌŒ ‰ÕÓ „À ÁŒ‡ ÌÕ˙ÀqœÈ «‡ ÌÕ ÈKŸ˙œ‰ŸÏ ¯Ã÷ŸÙŒ‡ Èœ‡ ∫^ÈŒ À ÙŸÏ „«Ó⁄ ÚÃÏŸÂ ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa ºæ ¨¯À◊Àa–ÏÀ Î ‡Õ Ù«¯ ∫˙«◊⁄ ÚÃÏ ‡Èœ ÏŸÙÃÓ»

‫ברכות התורה‬ »ÈÕ‰¿€‡ À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »À÷EN ¯Œ÷⁄‡ »À »œ ˆŸÂ ¨ÂÈÀ˙«Ÿ ˆœÓŸa ∫‰T«˙ ÈVŸ ·DŸ a ˜«Ò⁄ ÚÃÏ »ÈÕ‰¿€‡ À ÈŸ È ‡À –·W⁄ ÚÃ‰ŸÂ ¨»Èœ ÙŸa ^Ÿ˙T«˙ ÈVŸ ·œc≠˙Œ ‡ ¨ÏÕ‡TŸ◊œÈ ˙ÈÕa ^Ÿ nÃÚ Èœ ÙŸ·» ¨»ÈÕ‡Àˆ€‡ŒˆŸÂ »Ÿ ÁÃ⁄‡ ‰Œ ÈŸ ‰œŸ Â ^Ÿ nÃÚ ÈÕ‡Àˆ€‡ŒˆŸÂ ¨ÏÕ‡TŸ◊œÈ ˙ÈÕa ¨^Œ Ó÷ Ÿ ÈÕÚE«È »À l‹k ∫dÀÓ÷ Ÿ œ Ï ^Œ˙T«˙ ÈBŸ Ó«ÏŸ Â ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa ºæ ‰T«z „ÕnÃÏŸÓÃ‰ ∫ÏÕ‡TŸ◊œÈ «nÃÚŸÏ

Preliminary Prayers

Temple Emanuel

Asher Yatsar

B reathe slowly and deeply, in and out, in and out. Let the clouds of your breath carry your daily thoughts away, Until your mind begins to calm. Breathe slowly and deeply, in and out, in and out. Be here. See here. Feel here. Smell here. Be now. Be here. See here. Feel here. Smell here. Be now. Let shalom be your core.1 —RON ROSENBLATT

w Gratitude for one’s body and life is not sufficiently fulfilled by expressing thanks for the entire body at once, but rather by considering each limb separately, and understanding the kindness of the Creator which each part of the body demonstrates.... One should spend time to consider the wondrous benefits of the head, of each arm and each leg, and of every part of the body: “All of my parts say, ‘Adonai, who is like unto You?’ (Psalms 35:10) Each limb sings its own song of praise and gratitude to the Creator.”2

w —R ABBI AV IGDOR MILLER, A KINGDOM OF COHANIM

My God, I thank You for my life, body, and soul; Help me realize that I am something new, someone that never existed before, someone original and unique in the world. For if there had ever been someone like me, there would have been no need for me to exist.3 w Birchot Hatorah

O ur goal is not merely to achieve a certain quality of knowledge or a standard recipe for a good life. We

want to use our minds to learn Torah. Learning Torah means not just reading the biblical text, but opening ourselves to receiving the Divine guidance in our lives, guidance toward what is best for our growth and for the good of humanity. This kind of learning uses the power of human reason, but does not stop with rational analysis. Spiritual knowledge must be internalized in the whole person.4 —T. FR ANKIEL AND J. GR EENFELD

(1) Ron Rosenblatt; (2) Rabbi Avigdor Miller; (3) Mishkan T’ﬁlah; (4) Tamar Frankiel and Judy Greenfeld.

Morning Service for Shabbat & Festivals

Birchot Hashachar

A passage from the Torah Y’va-re-ch’cha A-do-nai v’yishm’re-cha.

May God bless you and guard you.

Ya-eir A-do-nai pa-nav

May God’s face shine

Ei-le-cha vi-chu-ne-cha.

upon you and be gracious unto you.

Yi-sah A-do-nai pa-nav Ei-le-cha, v’ya-seim l’cha sha-lom.

May God’s face turn toward you and grant you peace. 1

À ÈŸ È _Ÿ ÎWÀ·ŸÈ ∫^WŸ Ó÷ Ÿ œ ÈŸ Â ÂÈÀ À t À ÈŸ È ¯Õ‡ÀÈ ∫À jŒp‹ ÁÈœ Â ^ÈŒ ÏÕ‡ ^ÈŒ ÏÕ‡ ÂÈÀ À t À ÈŸ È ‡À◊œÈ ∫Ì«ÏÀ÷ ^Ÿ Ï ÌÕ◊ÀÈŸ Â

A passage from the Mishnah <> Ei-lu d’var-im she-ein la-hem shi-ur: ha-pei-ah v’ha-bi-ku-rim

These are duties whose worth cannot be measured: the corner [of the ﬁeld], the ﬁrst fruits,

v’ha-r’a-yon u-g’mi-lut cha-sa-dim

the appearance-offering, deeds of

v’tal’mud to-rah.

kindness, and the study of Torah.2

ÌÈXÀ·E »lÕ‡ ºæ ∫¯»Úœ÷ ÌŒ ‰ÀÏ ÔÈÕ‡÷ Œ ÌÈX»kœ aÃ‰ŸÂ ‰À‡ÕtÃ‰ ÌÈDÀÒ⁄Á ˙»ÏÈœ ÓŸ‚» Ô«ÈÀ‡VÀ‰ŸÂ ∫‰T«z „»ÓŸ ÏÃ˙ŸÂ

A passage from the Gemara Ei-lu d’va-rim she-a-dam o’cheil pei-ro-tei-hem ba-o-lam ha-zeh v’ha-ke-ren ka-ye-met lo la-o-lam ha-bah, v’ei-lu hein:

<> ki-bud av-va-eim, u-g’mi-lut cha-sa-dim, v’hash’ka-mat beit ha-mi-drash sha-cha-rit v’ar-vit, v’hach-na-sat or-chim u-vi-kur cho-lim, v’hach-na-sat ka-lah, u-l’va-yat ha-meit, v’i-yun t’ﬁ-lah, va-ha-va-at sha-lom bein a-dam la-cha-vei-ro

These are the things from which a person enjoys their fruits in this world, and whose principal remains in the world to come. They are: to honor father and mother, to perform acts of love and kindness, to attend the house of study morning and evening, to welcome the stranger, to visit the sick, to rejoice with bride and groom, to console the bereaved, to pray with sincerity, to make peace where there is strife,

v’tal-mud to-rah

and the study of Torah

k’ne-ged ku-lam.

is equal to them all. 3

(1)Numbers 6:24-26; (2) Mishnah, Peah 1:1; (3) Talmud, Shabbat 127a.

ÌÈXÀ·E »lÕ‡ ÌŒ ‰ÈÕ˙«¯Õ t ÏÕ Î«‡ ÌÀ „À‡÷ Œ ‰Œ fÃ‰ ÌÀ Ï«ÚÀa «Ï ˙Œ ÓŒiK ÔWŒ wÃ‰ŸÂ ¨‡ÀaÃ‰ ÌÀ Ï«ÚÀ Ï ∫ÔÕ‰ »ÏÕ‡ŸÂ ¨ÌÕ‡ÀÂ ·À‡ „»aœ k ºæ ¨ÌÈDÀÒ⁄Á ˙»ÏÈœ ÓŸb» ÷TEœ nÃ‰ ˙ÈÕa ˙ÃÓÀk÷ Ÿ Ã‰ŸÂ ¨˙Èœ ·YÃÚŸÂ ˙ÈX⁄ Á÷ Ã ¨ÌÈœ ÁY«‡ ˙ÃÒÀŸ ÎÃ‰ŸÂ ¨ÌÈœ Ï«Á ¯»wœ ·» ¨‰À lÃk ˙ÃÒÀŸ ÎÃ‰ŸÂ ¨˙ÕnÃ‰ ˙Ã ÈÀ ÂŸ Ï» ¨‰À lœÙŸz Ô»Èœ ÚŸÂ Ì«ÏÀ÷ ˙Ã‡À·⁄‰ÃÂ ¨«¯Õ·⁄ÁÃÏ ÌÀ „À‡ ÔÈÕa ‰T«z „»ÓŸ ÏÃ˙ŸÂ ÆÌÀ l‹k „Œ ‚ŒŸ k

Preliminary Prayers

Temple Emanuel

Y’varech’cha — Eilu D’varim We said the prayer for study: whenever a blessing is recited for a mitzvah, the mitzvah must immediately be performed. Therefore we study a passage from Torah [Numbers 6:24-26], from Mishnah [Peah 1:1], and from Gemara [Shabbat 127a] or an alternative selection.

w FROM THE BIBLE

A donai spoke to Moses, saying: Speak to the whole Israelite community and say to them: “You shall be holy, for I, Adonai your God, am holy.… You shall not hate kinsfolk in your heart. Reprove your neighbor; incur no guilt thereby. You shall not take vengeance or bear a grudge against another. Love your neighbor as yourself: I am Adonai. You shall observe My Laws.” 1 —LEV ITICUS 19:1–2, 17–18

w WITH THE LORD YOUR GOD

G od is present in the words of Torah.

Enter into the words, speaking them with all your strength. Your soul will then meet God in the word— that soul which is itself a part of God above. This is the true union of the Holy One and the Shechina (the Presence), of which the mystics speak. “With the Lord your God”—with the Lord your God— the Presence within you, your God, is joined together with “the Lord”— its eternal source.2 —R ABBI ARTHUR GR EEN AND BAR RY W. HOLTZ, YOUR WOR D IS FIR E: THE HASIDIC MASTERS ON CONTEMPLATIVE PR AYER

w FROM THE MIDRASH “One who tends a fig tree will enjoy its fruit, and one who cares for a master will be honored.” [Proverbs 27:18] Why is Torah compared here to a fig tree? Because most trees — olive, grape, date — have their fruit picked at one time, but the fig’s fruit is picked gradually. And so it is with the Torah: you learn a little today and more tomorrow, for you cannot learn it in one or two years.3 —MIDR ASH B’MIDBAR R ABBAH 12:9

(1) Leviticus 19:1–2, 17–18; (2) Rabbi Arthur Green and Barry W. Holtz; (3) Midrash B’midbar Rabbah 12:9.

Morning Service for Shabbat & Festivals

Birchot Hashachar

Elohai N’shama

For the Gift of our Soul

E-lo-hai, n’sha-ma

My God! The soul

she-na-ta-ta bi t’ho-ra hi.

which You have given me is pure:

A-tah v’ra-tah

You created it,

A-tah y’tsar’tah,

You formed it,

A-tah n’fach’tah bi, v’A-tah m’sham’rah b’kir-bi, v’a-tah a-tid li-t’lah mi-me-ni u-l’ha-cha-zi-rah bi le-a-tid la-vo. Kol^z’man

You breathed it into me and You preserve it within me. You will eventually take it from me, and restore it in me in the time to come. So long as

she-ha-n’sha-ma b’kir-bi

the soul is within me

mo-deh / mo-dah ani l’fa’ne-cha,

I give thanks to You,

A-do-nai E-lo-hai,

Adonai my God,

vei-lo-hei av-o-tai v’i-mo-tai,

and God of my ancestors,

ri-bon kawl^ha-ma-a-sim,

Creator of all creatures,

ri-bon kawl^ha-n’sha-mot.

Master of all souls.

<> Ba-ruch A-tah A-do-nai, ha-ma-cha-zir n’sha-mot li-f’gar-im mei-tim.

Blessed are You, Adonai, Who restores souls to lifeless bodies.

‫אלהי נשמה‬ ‰ÀÓ÷ À Ÿ  ¨ÈÃ‰¿€‡ Èœ a ÀzÃ˙ÀpŒ÷ Æ‡Èœ ‰ ‰T«‰Ÿ Ë ¨dÀ˙‡TŸ · ‰ÀzÃ‡ ¨dÀzYÃ ˆŸÈ ‰ÀzÃ‡ ¨Èœ a dÀzŸÁÃÙŸ ‰ÀzÃ‡ ¨Èœ aYNŸ a dTŸ n÷ Ã Ÿ Ó ‰ÀzÃ‡ŸÂ „Èœ˙ÀÚ ‰ÀzÃ‡ŸÂ ¨Èœ Œ nœÓ dÀ ÏŸhœÏ Èœ a dTÈœ Ê⁄ ÁÃ‰ŸÏ» Æ‡«·À Ï „Èœ˙ÀÚŒÏ ÔÃÓŸÊ–ÏÀ k ¨Èœ aYNŸ a ‰ÀÓ÷ À Ÿ pÃ‰÷ Œ ¨^ÈŒ À ÙŸÏ Èœ ⁄‡ ‰À „«ÓØ‰C«Ó ÈÃ‰¿€‡ À ÈŸ È ¨ÈÃÃ˙«Óœ‡ŸÂ ÈÃÃ˙«·⁄‡ ÈÕ‰¿‡Õ Â ¨ÌÈœ◊⁄ÚÃnÃ‰–ÏÀ k Ô«aX Æ˙«ÓÀ÷ŸpÃ‰–ÏÀ k Ô«„⁄‡ ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa ºæ ˙«ÓÀ÷Ÿ ¯Èœ Ê⁄ ÁÃnÃ‰ ÆÌÈœ˙ÕÓ ÌÈXÀ ‚ŸÙœÏ

Preliminary Prayers

Temple Emanuel

Elohai N’shama

To awake from sleep each morning recalls Your mystifying promise that death is not the end, but when this world awakens to the messianic dawn, souls and bodies will somehow join together once again in one grand reunion of the human race.

When I awoke this morning it was as though that mystery was rehearsed, for as I gradually emerged from sleep my soul became aware of my body once again in a small but wondrous reunion of my own humanity.1 —R ABBI R ICHAR D LEV Y

meditation Close your eyes. Breathe deeply. Visualize two Shabbat candles being lit. The match of inspiration touched the wick and a flame ignites. The light spreads all around you, lighting the whole room. The radiant flame reaches upward toward its Creator and the world from which it came. The flame knows that it is here to light the world, and that when it is done, it will return to its Creator knowing it has fulfilled its purpose. Imagine yourself as this pure light, reaching toward God and shining out with knowledge and action to fulfill our work on earth. As you go through your day, remember your light, and see around you the lights of the others you encounter, all part of the One.2

—T. FR ANKIEL AND J. GR EENFELD

It is for a spiritual purpose, the Zohar implies, that supernal souls leave their heavenly sphere to enter for a day the lives of mortals. At every conclusion of the Sabbath day when the supernal souls return to their sphere, they all assemble before the presence of the Holy One. The Holy One, then, asks all the souls: what new insight into the wisdom of the Torah have you attained while present in the lower world? Happy is the soul that is able to relate in the presence of God an insight attained by a person during the seventh day. Indeed, how embarrassed must the soul be which, appearing before the presence of God, remains mute, having nothing to relate. 3 —R ABBI ABR AHAM JOSHUA HESCHEL

ccording to an ancient legend, the light created at the very beginning of creation was not the same as the light emitted by the

sun, the moon, and the stars. The light of the ﬁrst day was of a sort that would have enabled a person to see the world at a glance from one end to the other. Since people were unworthy to enjoy the blessing of such light, God concealed it; but in the world to come it will appear to the pious in all its pristine glory. Something of that light rests upon saints and people of righteous deeds on the seventh day, and that light is called “the additional soul.” 4 —R ABBI ABR AHAM JOSHUA HESCHEL

(1) Rabbi Richard Levy ; (2) Tamar Frankiel and Judy Greenfeld; (3) Rabbi Abraham Joshua Heschel; (4) Rabbi Abraham Joshua Heschel.

Morning Service for Shabbat & Festivals

Birchot Hashachar

PLEASE STAND.

Birchot Hashachar

Morning Blessings

‫ברכות השחר‬

Ba-ruch A-tah A-do-nai,

Blessed are You, Adonai

À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ Èœ ÂŸÎy › Œ ÃÏ ÔÃ˙ Ã À  ¯Œ÷‡ ⁄ ÔÈœÁ· Ÿ Ã‰ŸÏ ¨‰À Èœ· ∫‰ÀÏŸÈÀÏ ÔÈÕ·» Ì«È ÔÈÕa

E-lo-hei-nu Me-lech ha-o-lam,

our God, Ruler of the Universe,

a-sher na-tan la-sech’vi

Who has implanted

vi-na, l’hav’chin

mind 1 and instinct

bein yom u-vein lai-la. Ba-ruch A-tah A-do-nai, E-lo-hei-nu Me-lech ha-o-lam, she-a-sa-ni b’tsal-mo. Ba-ruch A-tah A-do-nai, E-lo-hei-nu Me-lech ha-o-lam, she-a-sa-ni Yis-ra-eil. Ba-ruch A-tah A-do-nai,

within every living being. Blessed are You, Adonai our God, Ruler of the Universe, Who has made me in Your image. Blessed are You, Adonai our God, Ruler of the Universe, Who has made me a Jew. Blessed are You, Adonai

E-lo-hei-nu Me-lech ha-o-lam,

our God, Ruler of the Universe,

she-a-sa-ni ben/bat^cho-rin.

Who has made me to be free.

Ba-ruch A-tah A-do-nai, E-lo-hei-nu Me-lech ha-o-lam, po-kei-ach iv’rim. Ba-ruch A-tah A-do-nai, E-lo-hei-nu Me-lech ha-o-lam, mal-bish a-ru-mim. Ba-ruch A-tah A-do-nai, E-lo-hei-nu Me-lech ha-o-lam,

Blessed are You, Adonai our God, Ruler of the Universe, Who opens the eyes of the blind.2 Blessed are You, Adonai our God, Ruler of the Universe, Who clothes the naked.3 Blessed are You, Adonai our God, Ruler of the Universe,

ma-tir a-su-rim.

Who frees the captives.

Ba-ruch A-tah A-do-nai,

Blessed are You, Adonai

E-lo-hei-nu Me-lech ha-o-lam, zo-keif k’fu-ﬁm. Ba-ruch A-tah A-do-nai,

our God, Ruler of the Universe, Who straightens the bent.4 Blessed are You, Adonai

E-lo-hei-nu Me-lech ha-o-lam,

our God, Ruler of the Universe,

ro-ka ha-a-rets al ha-ma-yim.

Who spreads the earth above the waters.5

(1) cf. Job 38:36; (2) Psalms 146:8; (3) Psalms 146:7; (4) Psalms 146:8; (5) cf. Psalms 136:6.

À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ∫«ÓŸÏÃˆa Ÿ Èœ ◊ Ã ÀÚ÷ Œ À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ∫ÏÕ‡TŸ◊œÈ Èœ ◊ Ã ÀÚ÷ Œ À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ∫ÔÈX«Á≠˙ÃaØ≠ÔŒa Èœ ◊ Ã ÀÚ÷ Œ À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ∫ÌÈXŸ ÂœÚ ÃÁL«t À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ∫ÌÈœn\⁄Ú ÷ÈœaŸÏÃÓ À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ∫ÌÈX»Ò⁄‡ ¯ÈœzÃÓ À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ∫ÌÈœÙ»ÙŸk ÛL«Ê À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ∫Ìœ ÈÀnÃ‰ ÏÃÚ ıWÀ‡À‰ ÚK«¯

Preliminary Prayers

Temple Emanuel

Birchot Hashachar Bird of the dawn — Èœ ÂŸÎy › Œ — sechvi — has been variously rendered as “rooster,” “watchman,” “celestial appearance,” or “meteor.” In an urban setting, the earliest sound of life we are likely to hear at dawn is the chirping of sparrows. The literal translation, “Who has given the rooster wisdom to distinguish between morning and night” can be read as “Blessed is God who has implanted mind and instinct within every living being.” 1 —R ABBI JACK R IEMER

The Baal Shem Tov said: The ﬁrst time an event occurs in nature it is called a miracle; later it comes to seem

natural and is taken for granted. Let your worship and your service be your miracle each day. Only such worship, performed from the heart with the enthusiasm of fresh wonder, is acceptable.2

O n the verse, “sheh-a-sa-ni ben/bat cho-rin,” “who has made me to be free” or, in other versions, “sheh lo asani aved,” “who has not made me a slave”:

In the ghetto of Kovno in 1941, Reb Avraham Yosef was reciting the morning blessings with his customary reverent piety. When he reached the b’rachah thanking God “who has not made me a slave,” he cried out bitterly, “How can I recite this lie when we bear the yoke of slavery on our backs? Only an imbecile or a lunatic could say this blessing now. When we pray, do we not have to mean what we pray?” He addressed this inquiry to Rabbi Ephraim Oshry. Declared Rabbi Oshry: “Heaven forbid that we should abolish this blessing, which was instituted by the great sages of old. On the contrary, especially at this time we are obligated to recite this blessing: so our enemies and oppressors recognize that, despite the fact that we are in their evil power, we still see ourselves not as slaves, but as free people, temporarily in captivity, whose salvation will speedily come and whose redemption will soon be revealed.” 3 —ADAPTED FROM THE HOLOCAUST AND HALACHA BY IRV ING ROSENBAUM

(1) Rabbi Jack Riemer; (2) Source unknown; (3) Irving Rosenbaum.

Morning Service for Shabbat & Festivals

Ba-ruch A-tah A-do-nai, E-lo-hei-nu Me-lech ha-o-lam,

Birchot Hashachar

Blessed are You, Adonai our God, Ruler of the Universe,

she-a-sa li kawl^tsar-ki.

Who provides me with all my needs.

Ba-ruch A-tah A-do-nai,

Blessed are You, Adonai

E-lo-hei-nu Me-lech ha-o-lam,

our God, Ruler of the Universe,

ha-mei-chin mits-a-dei^ga-ver.

Who makes ﬁrm each person’s steps.1

Ba-ruch A-tah A-do-nai,

Blessed are You, Adonai

E-lo-hei-nu Me-lech ha-o-lam,

our God, Ruler of the Universe,

o-zeir Yis-ra-eil bi-g’vu-ra.

Who girds Israel with strength.

Ba-ruch A-tah A-do-nai,

Blessed are You, Adonai

E-lo-hei-nu Me-lech ha-o-lam,

our God, Ruler of the Universe,

o-teir Yis-ra-eil b’tif-a-ra.

Who crowns Israel with glory.

Ba-ruch A-tah A-do-nai,

Blessed are You, Adonai

E-lo-hei-nu Me-lech ha-o-lam, ha-no-tein la-ya-eif ko-ach.

our God, Ruler of the Universe, Who gives strength to the weary.

À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ∫ÈœkYÀˆ–ÏÀk ÈœÏ ‰À◊ÀÚ÷ Œ À ÈŸ È ‰ÀzÃ‡ _»¯Àa ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ∫¯Œ·À‚–ÈB⁄ÚŸˆÓ œ ÔÈœÎÕnÃ‰ À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ∫‰T»·Ÿ ‚a œ ÏÕ‡TŸ÷œÈ ¯Õ Ê«‡ À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ∫‰TÀ‡ŸÙ˙ œ a Ÿ ÏÕ‡TŸ◊œÈ ¯ÕË«Ú À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ∫ÃÁk› ÛÕÚÀiÃÏ ÔÕ˙«pÃ‰

CONTINUE QUIETLY:

Ba-ruch A-tah A-do-nai,

Blessed are You, Adonai

E-lo-hei-nu Me-lech ha-o-lam,

our God, Ruler of the Universe,

ha-ma-a-vir shei-na, mei-ei-nai,

Who removes sleep from my eyes

u-t’nu-ma mei-af-a-pai.

(1) Psalms 37:23; (2) Isaiah 40:29.

and slumber from my eyelids.

À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ÈÀ ÈÕÚÕÓ ‰À Õ÷ ¯Èœ ·⁄ÚÃnÃ‰ ∫ÈÀ tÃÚŸÙÃÚÕÓ ‰ÀÓ»Ÿ˙»

Preliminary Prayers

Temple Emanuel

Dear God, Open the blocked passageways to You, The congealed places. Roll away the heavy stone from the well as Your servant Jacob did when he beheld his beloved Rachel. Help us open the doors of trust that have been jammed with hurt and rejection. As You open the blossoms in spring, Even as You open the heavens in storm, Open us to feel Your great, awesome, wonderful presence.1 —R ABBI SHEILA PELTZ WEINBERG

w A PRAYER FOR DAILY INSIGHT

O pen my eyes, God. Help me to perceive what I have ignored, to uncover what I have forsaken, to find what I have been searching for. Remind me that I don’t have to journey far to discover something new, for miracles surround me, blessings and holiness abound. And You are near. Amen.2 —R ABBI NAOMI LEV Y, TALKING TO GOD

(1) Rabbi Sheila Peltz Weinberg; (2) Rabbi Naomi Levy.

Morning Service for Shabbat & Festivals

Birchot Hashachar

Y’hi Ratson Mil’fanecha

May it Be Your Will

V’hi ra-tson mil’fa-ne-cha,

And may it be Your will

A-do-nai E-lo-hei-nu, vei-lo-hei A-vo-tei-nu v’i-mo-tei-nu,

Adonai our God, and God of our ancestors

she-tar’gi-lei-nu b’to-ra-te-cha

to accustom us to [study of] Your Torah,

v’da-b’kein-u b’mits-vo-te-cha,

and to cause us to cleave to Your

v’al t’vi-ei-nu

commandments. Do not bring us

lo li-dei cheit,

into the grasp of sin,

v’lo li-dei a-vei-rah v’a-von,

nor into the grasp of transgression or

v’lo li-dei ni-sa-yon

iniquity. Do not cause us to be tested

v’lo li-dei vi-za-yon,

or brought to disgrace.

v’al tash’let^ba-nu

Do not let the

yei-tser ha-rah.

evil inclination have control over us.

V’har’chi-kei-nu mei-a-dam rah

Keep us far away from a bad person

u-mei-cha-veir rah. V’dab’kei-nu b’yei-tser ha-tov

and a bad companion. Make us cleave to the good inclination

uv’ma-a-sim to-vim,

and to good deeds

v’chof et yits’rei-nu

and compel our evil inclination

l’hish-ta-bed lach.

to be subservient to you.

<> Ut’nei-nu ha-yom, uv’chawl^yom, l’chein u-l’che-sed u-l’ra-cha-mim b’ei-ne-cha, uv’ei-nei chawl^ro-ei-nu, v’tig’m’lei-nu cha-sa-dim to-vim. Ba-ruch A-tah A-do-nai, go-meil cha-sa-dim to-vim l’a-mo Yis-ra-eil.

<> Ash’rei-nu, mah tov chel-kei-nu, u-mah ga-im go-ra-lei-nu u-mah ya-fah y’ru-sha-tei-nu.

Grant us this day and every day favor, kindness and compassion in Your eyes and in the eyes of all who see us, and bestow good kindness upon us. Blessed are You, Adonai Who bestows good kindness on the people Israel. How fortunate we are, how good is our lot, how fortunate our fate and how beautiful our inheritance.

‫ויהי רצון מלפניך‬ ¨^ÈŒ À ÙŸlœÓ Ô«ˆT Èœ ‰Èœ Â »ÈÕ‰¿€‡ À ÈŸ È ¨»ÈÕ˙«nœ‡ŸÂ »ÈÕ˙«·⁄‡ ÈÕ‰¿‡Õ Â ^Œ˙T«˙Ÿ a »Õ ÏÈœ bYÃÃz÷ Œ ¨^ÈŒ˙«Ÿ ˆœÓŸa »LŸ aAŸ Â »Õ‡Èœ ·Ÿz ÏÃ‡ŸÂ ¨‡Ÿ ËÕÁ ÈBÈœ Ï ‡¿ ¨Ô«ÀÚŸÂ ‰TÈÕ·⁄Ú ÈBÈœ Ï ‡¿Ÿ Â ¨Ô«ÈÀqœ ÈBÈœ Ï ‡¿Ÿ Â ¨Ô«ÈÀ fœ · ÈBÈœ Ï ‡¿Ÿ Â »Àa–ËŒ Ï÷ Ÿ Ãz ÏÃ‡ŸÂ ÆÚTÀ‰ ¯Œ ˆÕÈ ÚT ÌÀ „À‡ÕÓ »LÈœ ÁYÃ‰ŸÂ ÆÚT ¯Õ·ÀÁÕÓ» ·«hÃ‰ ¯Œ ˆÕÈŸ a »LŸ aAŸ Â ¨ÌÈœ ·«Ë ÌÈœ◊⁄ÚÃÓŸ·» »VŸ ˆœÈ ˙Œ ‡ Û«ÎŸ Â Æ_À Ï „Œ aŸÚÃz÷ Ÿ œ ‰ŸÏ ¨Ì«È–ÏÀ ÎŸ·» ¨Ì«iÃ‰ »Õ Ÿ˙» ºæ „Œ ÒŒÁŸÏ» ÔÕ ÁŸÏ ¨^ÈŒ ÈÕÚŸa ÌÈœ Ó⁄ÁUŸ Ï» ¨»Õ‡«¯–ÏÀ Î ÈÕ ÈÕÚŸ·» ∫ÌÈœ ·«Ë ÌÈDÀÒ⁄Á »Õ ÏŸÓŸ‚œ˙ŸÂ ¨ À ÈŸ È ‰ÀzÃ‡ _»¯Àa ÌÈœ ·«Ë ÌÈDÀÒ⁄Á ÏÕÓ«b ∫ÏÕ‡TŸ◊œÈ «nÃÚŸÏ ¨»ÈVŸ÷Ã‡ ºæ ¨»LŸ ÏŒÁ ·«h ‰ÃÓ ¨»Õ ÏT«‚ ÌÈœ ÚÀp ‰ÃÓ» Æ»Õ˙g À \Ÿ È ‰À ÙÀi ‰ÃÓ»

Preliminary Prayers

Temple Emanuel

B oring people are easily bored. There is nothing within that allows them to see, hear, taste, touch,

smell the world with wonder. They are bereft of their senses. Things are all the same. Day follows day, monotonously, unrelieved by passion, wonder, awe, amusement. There are no surprise parties. Those, so readily bored, may ﬁnd some light by turning within. Why am I bored? What fears block my engagement with the world? What anxieties dull my sensibilities? To ﬁnd the world interesting lies at the heart of Judaism… To be a Jew of faith is to be anything but bored. To be a Jew is not to yawn away one’s life, but to stand slack-jawed in amazement at the world of possibilities, and to rise with excitement toward its realization.1 —R ABBI HAROLD SCHULWEIS, HIGH HOLIDAY MESSAGE

O fill our minds with knowledge and our hearts with wisdom; Praised be the Mind that unifies all creation. Remind us of the best that is in us; Praised be the Will that gives us power to choose our way. Help us to feel the anguish of the afflicted and oppressed; Praised be the Heart that inspires in us a vision of justice and love. Make us bring knowledge and skills to help the infirm; Praised be the Power that brings healing to the sick. Teach us to stand in awe before the mystery of being. Praised be the One who is present in the miracle of prayer.2 —R ABBI CHAIM STER N, GATES OF PR AYER

(1) Rabbi Harold Schulweis; (2) Rabbi Chaim Stern, Gates of Prayer.

Photograph by Bill Aron

Verses of Song

Temple Emanuel

Introduction to P’sukei d ’Zimra

e have made the transition from our homes to the synagogue. But it still too soon to dive into the service. Like an athlete before a game, we need to do warmups in order to play at our best. We need to stretch our spiritual muscles in order to begin to open our hearts. The Mishnah

tells us: “The pious ones of old used to tarry an hour and then pray so as to focus themselves on God.”1 Perhaps they were meditating before they came to the synagogue, warming their spiritual muscles through silence. Over time, their tradition, whatever it might have been, was replaced by ‡¯ÓÊ„ È˜ÂÒÙ — P’sukei d’Zimra, verses of song. P’sukei d’Zimra consists of a selection of Psalms that are bracketed by blessings. In most prayerbooks, the selection includes Psalms 145–150. Why they were chosen is not completely clear; most probably the intention flows from the practice of a second century rabbi, Yose ben Chalafta who said: “May my lot be among those who complete a Hallel every day.” Since in his day the term “Hallel” referred to any set of psalms of praise, the notion of completing a hallel probably meant finishing the Book of Psalms (Psalm 150). Then the only question was how many of the Psalms leading up to Psalm 150 needed to be included in the set. By the time of the Siddur of Rav Amram (860 c.E.), the answer was Psalm 145 (È¯˘‡ — Ashrei) through Psalm 150. And by that time other biblical material that reflected the theme of blessing God had been added to P’sukei d’Zimra as well. The psalms played an important role in worship in the Temple in Jerusalem. Along with the cult of animal sacrifice was a levitical choir, instruments and songs of praise. Those songs were our psalms. In the early synagogues, however, the psalms were not accompanied by instruments because the Rabbis prohibited instrumental music as part of prayer. Whether their intention was to distinguish

‡¯ÓÊ„ È˜ÂÒÙ

Jewish worship from pagan worship or to remind worshipers of the sadness connected to the destruction of the Temple is not completely clear. Psalms continued to play an important role in the service, but now they were simply read or sung without accompaniment. Throughout the Middle Ages, more psalms were added, so the traditional service became longer and longer. What had begun as a spiritual warmup became for many a heavy burden that people wanted to rush through to get to the beginning of the real game. Our challenge as contemporary worshippers who pray with musical instruments is to return this section of joyful song to the important role it once played as both spiritual preparation and the creation of a common language. Pick a word, a phrase, a sound… stay with it, even if everyone else is a few pages ahead. There is no need for keeping up with anyone else… this is about you stretching your own muscles…and stretching takes time. You can rejoin the congregation at the Bar’chu. “With every breath we praise God — ‰ÈÂÏÏ‰ ‰È ÏÏ‰˙ ‰Ó˘‰ ÏÎ — Kol han’shama t’ha-leil Yah, Hal’luya” are the words that end Psalm 150. So pay attention to your own breath, and your own spiritual preparation. Just like those “pious ones of old.”

(1) Brachot 5:1.

Morning Service for Shabbat & Festivals

P’sukei d’Zimra

PLEASE STAND. SOME HAVE A CUSTOM OF HOLDING THE 2 FRONT TSITSIT IN THE RIGHT HAND AND KISSING THEM AT THE END OF THE PRAYER TO HONOR THE VARIOUS NAMES OF GOD.

P’sukei d’Zimra

Verses of song

Baruch She-amar

Blessed is God Who Spoke

Ba-ruch she-a-mar

Blessed is God Who spoke,

v’ha-ya ha-o-lam,

and the world came into being,

Ba-ruch Hu,

blessed is God;

Ba-ruch o-seh v’rei-shit,

blessed is God Who maintains the creation;

Ba-ruch o-meir v’o-seh

blessed is God Who says and does;

Ba-ruch go-zeir um’ka-yeim, Ba-ruch m’ra-cheim al ha-a-rets, Ba-ruch

blessed is God Who decrees and fulﬁlls; blessed is God Who has compassion on the earth;

m’ra-cheim

blessed is God

al ha-b’ri-ot,

Who has compassion on the creatures;

Ba-ruch m’sha-leim

blessed is God Who gives

sa-char tov li-rei-av,

a good reward to those that fear God,

Ba-ruch chai la-ad

blessed is God Who lives forever

v’ka-yam l’ne-tsach, Ba-ruch po-deh u-ma-tsil, Ba-ruch sh’mo. Ba-ruch A-tah, A-do-nai, E-lo-hei-nu, Me-lech ha-o-lam, Ha-eil, ha-av ha-ra-cha-man, ha-m’hu-lal b’ﬁ a-mo, m’shu-bach um’fo-ar bi-l’shon cha-si-dav va-a-va-dav, uv’shi-rei Da-vid av’de-cha. N’ha-lel’cha A-do-nai E-lo-hei-nu bish’va-chot u-viz’mi-rot, n’ga-del’cha un’sha-bei-cha-cha un’fa-er’cha v’naz’kir shim’cha v’nam’li-ch’cha, mal’kei-nu E-lo-hei-nu,

<> Ya-chid chei ha-o-la-mim, Me-lech m’shu-bach um’fo-ar

and exists eternally, blessed is God Who redeems and saves; blessed is God’s Name. Blessed are You, Adonai, our God, Ruler of the Universe, the Almighty, the merciful Parent, Who is verbally extolled by the people, praised and gloriﬁed by the tongue of God’s pious ones and servants, and through the songs of David Your servant. We will extol You, Adonai our God, with praises and psalms; we will exalt, praise, and glorify You; we will mention Your Name, and proclaim You our Sovereign, our God, Unique One, Life of the worlds, Sovereign, praised and gloriﬁed

a-dei ad sh’mo ha-ga-dol,

forever is God’s great Name.

Ba-ruch A-tah A-do-nai,

Blessed are You, Adonai,

Me-lech m’hu-lal ba-tish’ba-chot.

Sovereign, Who is extolled with praises.

‫פסוקי דזמרא‬ ‫ברוך שאמר‬ ¯ÃÓÀ‡÷ Œ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ ‰À ÈÀ‰ŸÂ ¨‡»‰ _»¯Àa ¨˙Èœ÷‡VŸ · ‰Œ◊Ú› _»¯Àa ¨‰Œ◊«ÚŸ Â ¯ÕÓ«‡ _»¯Àa ¨ÌÕ iKŸ Ó» ¯Õ Ê«b _»¯Àa ÌÕ ÁUŸ Ó _»¯Àa ¨ıWÀ‡À‰ ÏÃÚ _»¯Àa ¨˙«iXŸ aÃ‰ ÏÃÚ ÌÕ ÁUŸ Ó ÌÕ l÷ Ã Ÿ Ó _»¯Àa ¨ÂÈÀ‡VÈœ Ï ·«Ë ¯À Î◊ À „ÃÚÀÏ ÈÃ Á _»¯Àa ¨ÁÃ ˆŒÀ Ï ÌÀ iKŸ Â ¨ÏÈœ vÃÓ» ‰C«t _»¯Àa Æ«ÓŸ÷ _»¯Àa À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ¨ÔÀÓ⁄ÁUÀ‰ ·À‡À‰ ÏÕ‡À‰ ¨«nÃÚ Èœ ÙŸa ÏÀ l‹‰ŸÓÃ‰ Ô«÷Ÿ Ïœa ¯À‡Ù› Ÿ Ó» ÁÀa÷ ‹ ŸÓ ¨ÂÈÀ „À·⁄ÚÃÂ ÂÈÀ „Èœ Ò⁄Á Æ^Œ cŸ·ÃÚ „œ ÂÀ „ ÈVÈœ÷Ÿ·» »ÈÕ‰¿€‡ À ÈŸ È ^Ÿ ÏŒÏÃ‰Ÿ ^Ÿ ÏŒcÃ‚Ÿ ¨˙«¯Èœ ÓŸÊœ ·» ˙«ÁÀ·÷ Ÿ œa ^YŒ ‡ÀÙŸ» ^⁄ ÁÕa÷ Ã Ÿ » ¨^Ÿ Ó÷ œ ¯Èœ kŸÊÃ Ÿ Â ¨»ÈÕ‰¿€‡ »Õ kŸÏÃÓ ¨^Ÿ ÎÈœ ÏŸÓÃŸ Â ¨ÌÈœ ÓÀÏ«ÚÀ‰ ÈÕ Á ¨„Èœ ÁÀÈ ºæ ¯À‡Ù› Ÿ Ó» ÁÀa÷ ‹ Ÿ Ó _Œ ÏŒÓ ∫Ï«„À bÃ‰ «ÓŸ÷ „ÃÚ ÈB⁄ Ú ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa ∫˙«ÁÀa÷ Ÿ œzÃa ÏÀ l‹‰ŸÓ _Œ ÏŒÓ

Verses of Song

Temple Emanuel

P’sukei d’Zimra This blessing introduces the P’sukei d’Zimra. It was mentioned by Rabbi Isaac Allasi (Ril) over 800 years ago in his commentary on Berachot 32. The Taz (Orach Chaim 51:5) states that this prayer was instituted by the “Sages of the Great Assembly.” The blessing contains eighty-seven words suggesting the numerical value of ÊÙ pos, reﬁned gold, and we bless seven aspects of God.1 —R ABBI NOSSON SCHER MAN, THE COMPLETE ARTSCROLL SIDDUR

w EARTH PRAYERS Blessed be the works of your hands, O Holy One. Blessed be these hands that have touched life. Blessed be these hands that have nurtured creativity. Blessed be these hands that have held pain. Blessed be these hands that have embraced with passion. Blessed be these hands that have tended gardens. Blessed be these hands that have closed in anger. Blessed be these hands that have planted new seeds. Blessed be these hands that have harvested ripe ﬁelds. Blessed be these hands that have cleaned, washed, mopped, and scrubbed. Blessed be these hands that have become knotty with age. Blessed be these hands that are wrinkled and scarred from doing justice. Blessed be these hands that have reached out and been received. Blessed be these hands that hold the promise of the future. Blessed be the works of your hands, O Holy One.2 —DIANN NEU

O ne who sings prays twice.

—ST. AUGUSTINE

w In Torah, words express essence because words are in fact the basis for the existence of those things which they describe: the world was created by God’s saying the words which themselves became the objects of Creation. In Hebrew, the word for “word” and for “thing” are the same — davar; all things in the world are in fact none other than Divine words crystallized into material existence. The words are the medium of Creation, and a correct grasp of the words is a correct grasp of the elements of Creation.4 —R ABBI AKIVA TATZ, WOR LD MASK

(1) Rabbi Nosson Scherman; (2) Diann Neu; (3) St. Augustine; (4) Rabbi Akiva Tatz.

Morning Service for Shabbat & Festivals

Mizmor Shir L’Yom Hashabat Miz’mor shir l’yom Ha-sha-bat: Tov l’ho-dot la-A-do-nai,

P’sukei d’Zimra

A Song for Shabbat 1 A Psalm, a song for the Sabbath day. It is good to thank Adonai,

ul’za-meir l’shim-cha el-yon.

and sing praise to Your Name, Most High.

L’ha-gid ba-bo-ker chas-de-cha,

To relate Your kindliness in the morning,

ve-e-mu-na-t’cha ba-lei-lot.

and Your faithfulness in the nights.

A-lei^a-sor va-a-lei^na-vel,

Upon a ten-stringed instrument and lute,

a-lei hi-ga-yon b’chi-nor.

in meditation upon the harp.

Ki si-mach-ta-ni A-do-nai

For You have given me joy, Adonai,

b’faw-a-le-cha, b’ma-a-sei

with Your deeds, at the work of

ya-de-cha a-ra-nein.

Your hands I sing joyously.

<> Ma^ga-d’lu ma-a-se-cha A-do-nai,

How great are Your works, Adonai;

m’od a-m’ku mach-sh’vo-te-cha.

how inﬁnitely profound are Your thoughts.

Ish^ba-ar lo yei-da,

An empty-headed person cannot know,

uch’sil lo ya-vin et^zot. Bif-ro-ach r’sha-im k’mo ei-sev vaya-tsi-tsu kawl^po-a-lei a-ven l’hi-sha-m’dam a-dei ad.

nor does a fool understand this: When the wicked bloom like grass, and all the evildoers blossom – it is so that they may be destroyed forever.

V’a-tah ma-rom

But You will remain on high

l’o-lam A-do-nai.

forever Adonai.

Ki hi-nei o-y’ve-cha A-do-nai,

For behold, Your enemies, Adonai;

ki hi-nei o-y’ve-cha yo-vei-do

For behold, Your enemies shall perish;

yit-pa-r’du kawl^po-a-lei a-ven.

Va-ta-rem kir’eim kar-ni, ba-lo-ti b’she-men ra-a-nan. Va-ta-beit ei-ni

dispersed shall be all evildoers.

You uplifted my horn like that of a unicorn; I am saturated with fresh oil. My eye has seen

b’shu-rai,

[the defeat of] those who spy on me;

ba-ka-mim a-lai m’rei-im

of the wicked who rise against me, my

tish’ma’na awz-nai.

(1) Psalm 92.

ears have heard [that they are doomed].

‫מזמור שיר ליום השבת‬ ∫˙Àag Ã Ã‰ Ì«ÈŸ Ï ¯Èœ÷ ¯«ÓŸ Êœ Ó ¨À ÈŸ ÈÃ Ï ˙«„›‰ŸÏ ·«Ë ∫Ô«ÈŸ ÏŒÚ ^Ÿ Ó÷ œ Ÿ Ï ¯ÕnÃÊŸ Ï» ^Œ cŸÒÃÁ ¯M›aÃa „Èœ bÃ‰ŸÏ ∫˙«ÏÈÕ lÃa ^Ÿ˙À»Ó€‡ŒÂ ¨ÏŒ ·ÃÀ–ÈÕ Ï⁄ÚÃÂ ¯«◊ÀÚ–ÈÕ Ï⁄Ú ∫¯«pœ ÎŸa Ô«ÈÀ bœ‰ ÈÕ Ï⁄Ú À ÈŸ È Èœ ÃÃzŸÁÃn◊ œ Èœ k ÈÕ◊⁄ÚÃÓŸa ^Œ ÏﬂÚÀÙŸa ∫ÔÕ pU⁄‡ ^ÈCÀ È ¨À ÈŸ È ^ÈŒ◊⁄ÚÃÓ »ÏEÀ b–‰ÃÓ ºæ ∫^ÈŒ˙·› ÷ Ÿ Ÿ ÁÃÓ »˜Ÿ ÓÀÚ „›‡ŸÓ ¨ÚÀ „ÕÈ ‡¿ ¯ÃÚÃa–÷Èœ‡ ∫˙‡›Ê–˙Œ ‡ ÔÈœ ·ÀÈ ‡¿ ÏÈœ ÒŸÎ» ·Œ◊ÕÚ «ÓŸ k ÌÈœ Ú÷ À Y Ã Á&¯ŸÙœa ¨ÔŒ ÂÀ‡ ÈÕ Ï⁄Út› –ÏÀ k »ˆÈœ ˆÀiÃ Â ∫„ÃÚ ÈB⁄ Ú ÌÀ „ŸÓg À œ ‰ŸÏ Ì«¯ÀÓ ‰ÀzÃ‡ŸÂ ∫ÀÈŸ È ÌÀ ÏÚ› Ÿ Ï ¨À ÈŸ È ^ÈŒ ·ŸÈ›‡ ‰Õ pœ ‰ Èœ k »„Õ·‡›È ^ÈŒ ·ŸÈ›‡ ‰Õ pœ ‰ Èœ k ∫ÔŒ ÂÀ‡ ÈÕ Ï⁄Út› –ÏÀ k »„YÀ tŸ˙œÈ ¨Èœ YK ÌÈÕ‡Yœ k ÌWÀzÃÂ ∫ÔÀ ⁄ ÚU ÔŒ Ó÷ Œ Ÿ a Èœ˙`Ãa Èœ ÈÕÚ ËÕaÃzÃÂ ¨ÈT»÷Ÿ a ¨ÌÈœ ÚVŸ Ó ÈÃ ÏÀÚ ÌÈœ ÓÀwÃa ∫ÈÀ Ÿ ÊÀ‡ ‰À Ÿ ÚÃÓ÷ Ÿ œz

Verses of Song

Temple Emanuel

A great pianist [Horowitz] was once asked by an ardent admirer: “How do you handle the notes as well as you do?” The artist answered: “The notes I handle no better than many pianists, but the pauses between the notes — ah! that is where the art resides.” In great living, as in great music, the art may be in the pauses. Surely one of the enduring contributions which Judaism made to the art of living was the Shabbat, “the pause between the notes.” And it is to the Shabbat that we must look if we are to restore to our lives the sense of serenity and sanctity which Shabbat offers in such a joyous abundance.1 —R ABBI SIDNEY GR EENBERG, LIKR AT SHABBAT

A lone, I cannot lift my voice in song. Then you come near and sing with me. Our prayers fuse and a new voice soars. Our bond is beyond voice and voice. Our bond is one spirit and Spirit.2 —BASED ON THE TEACHINGS OF R ABBI PINCHAS OF KOR ETZ

Beautiful in many respects, this twice-recited (evening and morning) Sabbath psalm also contains afﬁrma-

tions which do not flow easily from our lips: the wicked, despite their apparent success, are destined to perish (verse 8–10), while the righteous are destined to flourish (verse 13–15). Who, observing the vast human traumas of this century, can say these words with full conviction? Isn’t this psalm facile, smug? At moments of harassment or discouragement, so it may seem; but during the composed times of quiet reflection, such as Shabbat, it appears closer to the truth than its cynical opposite. Historically, a good case can be made that evil contains its own self-destruction, its own internal contradiction. Yet this vision is far from our present reality, especially when applied to individual cases. With reason Rashi construes the phrase “l’yom hashabat” — for the Sabbath Day” in the first verse of the psalm as referring to “olam shekulo Shabbat,” a world-in-the-making when all will be serene.” 3 —EVER ETT GENDLER, KOL HANESHAMAH

S habbat is, quite simply, the dominant holy day in Judaism. Shabbat is celebrated ﬁfty-two times a year, more days

than all the other holidays combined. Thus, more than any other day, Shabbat sets the tone, inculcates the values, and teaches the message of Judaism.4 —R ABBI IRV ING GR EENBERG, THE JEW ISH WAY

(1) Rabbi Sidney Greenberg; (2) Rabbi Pinchas of Koretz; (3) Rabbi Everett Gendler; (4) Rabbi Irving Greenberg.

Morning Service for Shabbat & Festivals

<> Tsa-dik ka-ta-mar yi-f’rach,

P’sukei d’Zimra

The righteous will blossom like a date palm,

k’e-rez ba-l’va-non yis’geh.

like a cedar in Lebanon, they will grow tall.

Sh’tu-lim b’veit A-do-nai,

Planted in the House of Adonai,

B’chats’rot E-lo-hei-nu yaf’ri-chu. Od y’nu-vun b’sei-va,

in the courtyards of our God they will blossom. They will still be fruitful in old age;

d’shei-nim v’ra-a-na-nim yi-h’yu,

they will be full of sap and freshness.

L’ha-gid ki ya-shar A-do-nai,

To declare that Adonai is upright; my

Tsu-ri, v’lo av’la-ta bo.

Adonai Malach A-do-nai ma-lach gei-ut la-veish, La-veish A-do-nai oz hit-a-zar, Af^ti-kon tei-veil bal^ti-mot. Na-chon kis-a-cha mei-az, mei-o-lam A-tah. Na-s’u n’ha-rot, A-do-nai,

Stronghold in Whom there is no injustice.

Adonai Reigns1 Adonai reigns clothed with majesty; Adonai is clothed and girded with strength. God has ﬁrmly established the world so that it cannot be moved. God’s throne stands ﬁrm from of old, You are from eternity. The rivers have raised — Adonai —

Na-s’u n’ha-rot ko-lam,

the rivers have raised their voice,

Yis-u n’ha-rot dawch’yam.

the rivers raise their raging waves.

Mi-ko-lot ma-yim ra-bim,

More than the sound of many waters,

A-di-rim mish-bi-rei^yam,

mightier than the breakers of the sea,

Adir ba-ma-rom A-do-nai.

Mighty on high, are You, Adonai.

<> Ei-do-te-cha ne-em-nu m’od,

Your testimonies are extremely faithful,

L’vei-ti-cha na-a-va^ko-desh, Adonai, l’o-rech ya-mim.

(1) Psalm 93.

holiness is becoming to Your House, Adonai — for the length of days.

¨ÁTŸ ÙœÈ ¯ÀÓÀzÃk ˜Èœ cÃˆ ºæ ∫‰Œ b◊ Ÿ œ È Ô«À·ŸlÃa ÊWŒ ‡Ÿk ¨À ÈŸ È ˙ÈÕ·Ÿa ÌÈœ Ï»˙Ÿ÷ »ÈÕ‰¿€‡ ˙«¯Ÿ ˆÃÁŸa ∫»ÁÈXŸ ÙÃÈ ¨‰À·ÈÕ◊Ÿa Ô»·»Ÿ È „«Ú ∫»ÈŸ ‰œÈ ÌÈœ pÃ ⁄ ÚUŸ Â ÌÈœ Õ÷Ÿc ¨À ÈŸ È ¯À÷ÀÈ Èœ k „Èœ bÃ‰ŸÏ ∫«a ‰À˙ÀÏŸÂÃÚ ‡¿Ÿ Â ÈX»ˆ

‫יי מלך‬ ¨÷Õ·ÀÏ ˙»‡Õ b _À ÏÀÓ À ÈŸ È ¨¯À fÃ‡Ÿ˙œ‰ Ê›Ú À ÈŸ È ÷Õ·ÀÏ ÏÕ·Õz Ô«kœz–ÛÃ‡ ∫Ë«nœz–ÏÃa ¨ÊÀ‡ÕÓ ^⁄‡ŸÒœk Ô«ÎÀ  ∫‰ÀzÀ‡ ÌÀ Ï«ÚÕÓ ¨À ÈŸ È ˙«¯À‰Ÿ »‡Ÿ◊À ¨ÌÀ Ï«˜ ˙«¯À‰Ÿ »‡Ÿ◊À ∫ÌÀ ÈŸ ÎÀc ˙«¯À‰Ÿ »‡Ÿ◊œÈ ¨ÌÈœ aU Ìœ ÈÃÓ ˙«Ï›wœÓ ¨ÌÀ È–ÈVŸ a÷ Ÿ œ Ó ÌÈXÈœ cÃ‡ ∫ÀÈŸ È Ì«¯ÀnÃa ¯Èœ cÃ‡ „›‡ŸÓ »Ÿ ÓŒ‡Œ ^ÈŒ˙«„ÕÚ ºæ ¨÷C›w–‰À Â⁄‡À ^Ÿ˙ÈÕ·ŸÏ ∫ÌÈœ ÓÀÈ _W›‡ŸÏ ¨À ÈŸ È

Verses of Song

Temple Emanuel

The righteous ﬂourish like the palm trees. Unlike other trees, the palm brings forth each new branch from its very heart. So, too, the tsadik: tsadikim reach outward from their very depths. There are no superﬁcial branches on their tree. The righteous are as open as palms, as strong and straight as cedars. Such people remain fresh and fruitful even in their old age.1

w When I am among the trees, especially the willows and the honey locust, especially the beech, the oaks, the pines, they give off such hints of gladness. I would almost say that they save me, and daily. I am so distant from the hope of myself, In which I have goodness, and discernment, And never hurry through the world but walk slowly and bow often. Around me the trees stir in the leaves and call out, “Stay awhile.” The light ﬂows from their branches. And they call again, “It’s simple,” they say, “and you too have come into the world to do this, to go easy, to be ﬁlled with light, and to shine.”2

H ow often it feels that the chaos in our world — and the chaotic feelings in our hearts — could overwhelm us! The central Jewish article of faith that God is one and that the world makes sense, stands as an assertion that the forces of chaos will not ultimately prevail. The ﬂoods raise up torrential waves, but we listen for the one reality that can overwhelm the mighty waters.3

—R ABBI DAV ID A. TEUTSCH, KOL HANESHAMAH

w Psalm 93

G od acts within every moment and creates the world with each breath. God speaks from the center of the universe, in the silence beyond all thought. Mightier than the crash of a thunderstorm, mightier than the roar of the sea, is God’s voice silently speaking in the depths of the listening heart.4 —PSALM 93, TR ANSLATED BY STEPHEN MITCHELL

(1) Rabbi Arthur Green; (2) Mary Oliver; (3) Rabbi David A. Teutsch, Kol Haneshamah; (4) Psalm 93, Stephen Mitchell (trans.)

P’sukei d’Zimra

Morning Service for Shabbat & Festivals

Ashrei

Fortunate Are Those

Ash-rei yo-sh’vei vei-te-cha,

Fortunate are those who dwell in Your house;

od y’ha-l’lu-cha, se-la.

may they continue to praise You, Selah.1

Ash-rei ha-am she-ka-cha lo,

Fortunate is the people whose lot is thus;

‫אשרי‬ ¨^Œ˙ÈÕ· ÈÕ·÷ Ÿ «È ÈVŸ÷Ã‡ ∫‰À ÏŒq ^»ÏŸ ÏÃ‰ŸÈ „«Ú

she-A-do-nai e-lo-hav.

for whom Adonai is their God.2

¨«l ‰À ÎÀk÷ Œ ÌÀÚÀ‰ ÈVŸ÷Ã‡ ÌÀÚÀ‰ ÈVŸ÷Ã‡ ∫ÂÈÀ‰¿€‡ ÈÀ ÈŒ÷

T’hi-lah l’Da-vid:

A Psalm of David:3

¨„œ ÂÀ „ŸÏ ‰À Ïœ‰Ÿz

ash-rei ha-am

A-ro-mim-cha E-lo-hai Ha-me-lech, va-a-var’cha shim’cha l’o-lam va-ed.

B’chawl^yom a-var’che-ka, va-a-ha-l’la shim-cha l’o-lam va-ed.

Ga-dol A-do-nai um-hu-lal m’od, v’lig’du-la-to ein chei-ker.

Fortunate is the people

I will exalt You, my God, the Ruler, and bless Your Name forever and ever. Every day I will bless You and extol Your Name forever and ever. Adonai is great and highly extolled, and God’s greatness is unfathomable. One generation to another

Dor l’dor y’sha-bach ma-a-se-cha, ug’vu-rote-cha ya-gi-du.

Ha-dar k’vod ho-de-cha, v’div-rei nif-l’o-te-cha a-si-cha.

Ve-e-zuz no-r’o-te-cha yo-mei-ru,

will praise Your works and Your mighty acts they will declare. The splendor of Your glorious majesty, and the words of Your wonders I will speak. Of Your awesome might they will speak, and Your greatness I will recount.

ug’du-la-t’cha a-sa-p’re-nah.

Mention of Your bountifulness

Zei-cher rav^tu-v’cha ya-bi-u, v’tsid’ka-t’cha y’ra-nei-nu.

Cha-nun v’ra-chum A-do-nai, e-rech a-pa-yim ug-dal^cha-sed.

Tov^A-do-nai la-kol, v’ra-cha-mav al^kawl^ma-a-sav.

Yo-du-cha A-do-nai kawl^ma-a-se-cha,

they will express, and in Your righteousness joyfully exult. Adonai is gracious and merciful, slow to anger and great in kindliness. Adonai is good to all, God’s mercy encompasses all God’s works. All Your works will thank You, Adonai

v’cha-si-de-cha y’va-r’chu-cha. (1) Psalms 84:5; (2) Psalms 144:15; (3) Psalm 145.

and Your pious ones will bless You.

¨_Œ ÏŒnÃ‰ ÈÃ‰«Ï€‡ ^Ÿ ÓœÓ«¯⁄‡ ∫„Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï ^Ÿ Ó÷ œ ‰À ÎYÀ·⁄‡ÃÂ ¨À jŒÎYÀ·⁄‡ Ì«È–ÏÀ ÎŸ·∆ ∫„Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï ^Ÿ Ó÷ œ ‰À ÏŸÏÃ‰⁄‡ÃÂ ¨„›‡ŸÓ ÏÀ l‹‰ŸÓ» À ÈŸ È Ï«„À b ∫¯MÕ Á ÔÈÕ‡ «˙À lHŸ ‚œÏŸÂ ¯«„Ÿ Ï ¯«„ ¨^ÈŒ◊⁄ÚÃÓ ÁÃa÷ Ã ŸÈ ∫»„Èœ bÃÈ ^ÈŒ˙&¯»·Ÿ ‚» ¨^C«‰ „«·Ÿ k ¯A⁄‰ ∫‰À ÁÈœ◊À‡ ^ÈŒ˙‡ › Ÿ ÏŸÙœ ÈVŸ ·DŸ Â »¯ÕÓ‡›È ^ÈŒ˙«‡Y« Ê»Ê€ÚŒÂ ∫‰À pWŸ tÃÒ⁄‡ ^Ÿ˙ÀlHŸ ‚» ^Ÿ ·»Ë–·U ¯Œ ÎÕÊ ¨»ÚÈœ aÃÈ ∫»Õ pUŸ È ^Ÿ˙JEœ ˆŸÂ ¨À ÈŸ È Ì»ÁUŸ Â Ô»pÃÁ ∫„Œ ÒÀÁ–ÏÀ „Ÿ‚» Ìœ ÈÃ tÃ‡ _WŒ ‡ ¨Ï›kÃÏ À ÈŸ È–·«Ë ∫ÂÈÀ◊⁄ÚÃÓ–ÏÀ k–ÏÃÚ ÂÈÀÓ⁄ÁUŸ Â ¨^ÈŒ◊⁄ÚÃÓ–ÏÀ k À ÈŸ È ^»„«È ∫‰À Î»ÎYÀ·ŸÈ ^ÈCÈœ Ò⁄ÁÃÂ

Verses of Song

Temple Emanuel

Ashrei Psalm 145 actually begins with the words “T’hila l’David (A Psalm of David)” in the third line; the ﬁrst two verses are from Psalm 84:5 and 144:5 and are appended apparently because they both begin with the word “Ashrei (fortunate).” Psalm 145 is an alphabetical acrostic in which each verse (beginning with “aromimcha” in the fourth line) begins with a different letter of the Alef-Bet. This makes the psalm easy to memorize and, says the medieval commentator Abudraham, helps us praise God with every structure available to the organs of speech. One letter in the acrostic is missing; there is no verse beginning with nun. Some explain the omission because the word n’ﬁla (downfall) begins with this letter, and the Psalmist refused to allude to the possible tragedy of Israel’s downfall. However, the following verse, beginning with samech, says that God “supports the fallen,” a comforting promise that, even if Israel should fall, God’s support will prevent the fall from being permanent.1 —ADAPTED FROM R ABBI NOSSON SCHER MAN, THE COMPLETE ARTSCROLL SIDDUR

H ow lucky we are to sit among each other in prayer. H ow blessed we are that we are free to pray. H ow fortunate we are to have minds that yearn for Torah and prayer. H ow happy we are to wash ourselves of the week and step into the holy Makom of Shabbat.

—JUDY GR EENFELD

w NOTES FOR AN “I-THOU” PSALM EXPERIENCE: Pick a partner — someone you do or don’t know. Take a deep breath and turn so that you’re facing one another. Read the ﬁrst stanza of the psalm to yourself, and then, putting the paper down, tell it in your own words and through your own experience to your partner. Your partner will listen, absorbing what you’ve said. Then s/he will read the next stanza to her/himself and respond to you, synthesizing the stanza, what you’ve just said, and what was evoked by what you’ve just said. The idea is not to read the psalm itself, but rather what it and your partner stimulate in you at any given time. The focus is on listening to your partner and to your own inner voice, so take your time and don’t rush straight to the text. You might address your partner about your experience of God or as though s/he were part of God.3 —OR CHADASH, VERSION ALEPH, P’NAI OR R ELIGIOUS FELLOWSHIP

(1) Rabbi Nosson Scherman; (2) Judy Greenfeld; (3) Or Chadash.

Morning Service for Shabbat & Festivals

K’vod mal’chut’cha yo-mei-ru, ug’vu-ra-t’cha y’da-bei-ru.

L’ ho-di-a liv’nei ha-a-dam g’vu-ro-tav, uch’vod ha-dar mal’chu-to.

Mal’chut’cha mal’chut kawl^o-la-mim, u-mem’shal-t’cha b’chawl^dor va-dor.

So-meich A-do-nai l’chawl^ha-no-f’lim, v’zo-keif l’chawl^ha-k’fu-ﬁm.

Ei-nei^chol ei-le-cha y’sa-bei-ru, v’a-tah no-tein la-hem, et ach’lam b’i-to.

Po-tei-ach et^ya-de-cha, u-mas-bi-a l’chawl^chai ra-tson.

Tsa-dik A-do-nai b’chawl^d’ra-chav, v’cha-sid b’chawl^ma-a-sav.

P’sukei d’Zimra

Of the honor of Your rule they will speak and Your might they will declare. To reveal to people God’s mighty acts, and the glorious splendor of God’s reign. Your reign is the reign for all times, and Your dominion is in every generation. Adonai supports all the fallen, and straightens the bent. The eyes of all look expectantly to You, and You give them their food at its proper time. You open Your hand and satisfy the desire of every human being. Adonai is just in all ways and benevolent in all God’s deeds.

Ka-rov A-do-nai l’chawl^ko-r’av,

Adonai is near to all who call upon God,

l’chol a-sher yik-ra-u-hu ve-e-met.

to all who call upon God in truth.

R’tson^y’rei-av ya-a-seh,

God fulﬁlls the will of those who fear God

v’et^shav’a-tam

God hears their cry

yish’ma v’yo-shi-eim.

and delivers them.

Sho-meir A-do-nai et kawl o-ha-vav, v’eit kawl^har’sha-im yash’mid.

<> T’hi-lat A-do-nai y’da-ber^pi, vi-va-reich kawl^ba-sar sheim kawd-sho l’o-lam va-ed. Va-a-nach-nu n’va-reich Yah, mei-a-tah v’ad o-lam. Ha-l’lu-yah. (1) Psalm 115:8.

Adonai watches over all those who love God, and will destroy all the wicked. Praise of Adonai, my mouth will declare and all ﬂesh will bless God’s holy Name forever and ever. And we will bless God from now and until forever. Praise God.1

¨»¯ÕÓ‡›È ^Ÿ˙»ÎŸ ÏÃÓ „«·Ÿk ∫»¯ÕaAŸ È ^Ÿ˙T»·Ÿ ‚» ÈÕ Ÿ ·œÏ ÃÚÈD«‰ŸÏ ¨ÂÈÀ˙&¯»·Ÿ ‚ ÌÀ „À‡À‰ ∫«˙»ÎŸ ÏÃÓ ¯A⁄ ‰ „«·Ÿ Î» ˙»ÎŸ ÏÃÓ ^Ÿ˙»ÎŸ ÏÓ Ã ¨ÌÈœ ÓÀÏ«Ú–ÏÀ k ∫¯IÀ Â ¯I–ÏÀ ÎŸa ^ŸzŸÏ÷ Ã Ÿ ÓŒÓ» ¨ÌÈœ ÏŸÙp› Ã‰–ÏÀ ÎŸÏ À ÈŸ È _ÕÓ«Ò ∫ÌÈœ Ù»ÙŸ kÃ‰–ÏÀ ÎŸÏ ÛL«ÊŸ Â ¨»¯Õa◊ Ã Ÿ È ^ÈŒ ÏÕ‡ Ï›Î–ÈÕ ÈÕÚ ÌŒ ‰ÀÏ ÔÕ˙« ‰ÀzÃ‡ŸÂ ∫«zœ ÚŸa ÌÀ ÏŸÎÀ‡ ˙Œ ‡ ¨^CÀ È–˙Œ ‡ Ã ÁÕ˙«t ∫Ô«ˆT ÈÃ Á–ÏÀ ÎŸÏ ÃÚÈœ a◊ Ÿ ÃÓ» ¨ÂÈÀ ÎTŸ c–ÏÀ ÎŸa À ÈŸ È ˜Èœ cÃˆ ∫ÂÈÀ◊⁄ÚÃÓ–ÏÀ ÎŸa „Èœ ÒÀÁŸÂ ¨ÂÈÀ‡YS–ÏÀ ÎŸÏ À ÈŸ È ·«¯J ∫˙Œ Ó€‡Œ· »‰‹ ‡TOœ È ¯Œ˘⁄‡ ÏÀ ÎŸÏ ¨‰Œ◊⁄ÚÃÈ ÂÈÀ‡VŸ È–Ô«ˆŸ¯ ÌÀ˙ÀÚŸÂÃ÷–˙Œ ‡ŸÂ ∫ÌÕÚÈœ˘«ÈŸ Â ÚÃÓ÷ Ÿ œÈ ¨ÂÈÀ·⁄‰‡ › ÏÀ k ˙Œ ‡ À ÈŸ È ¯ÕÓ«÷ ∫„Èœ Ó÷ Ÿ Ã È ÌÈœ Ú÷ À YÀ‰–ÏÀ k ˙Õ‡ŸÂ ¨Èœ t–¯Œ aAŸ È À ÈŸ È ˙Ã lœ‰z Ÿ ºæ ¯À◊Àa–ÏÀ k _VÀ·Èœ Â ∫„Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï ¨«÷EJ ÌÕ÷ ¨dÀ È _VÀ·Ÿ »Ÿ ÁÃ⁄‡ÃÂ ∫dÀ È»ÏŸ ÏÃ‰ ¨ÌÀ Ï«Ú „ÃÚŸÂ ‰ÀzÃÚÕÓ

Verses of Song

Temple Emanuel

LOVE AFTER LOVE

The time will come when, with elation you will greet yourself arriving at your own door, in your own mirror and each will smile at the other’s welcome, and say, sit here. Eat. You will love again the stranger who was your self. Give wine. Give bread. Give back your heart to itself, to the stranger who has loved you all your life, whom you ignored for another, who knows you by heart. Take down the love letters from the bookshelf, the photographs, the desperate notes, peel your own image from the mirror. Sit. Feast on your life.1 —Derek Walcott

What is the secret for attaining happiness? Remember every hurt ever done unto you and you will never again be able to smile. Remember every painful experience of your life, and the burden of memory will be oppressive beyond measure. The Midrash teaches us that God granted Adam and Eve an all-important blessing as they were about to leave the Garden of Eden. “I give you,” God said, “the gift of forgetfulness.” ‰À ÁŸÓ˘ ›œ (sim-cha) can be understood as ÷ Œ (she) ‰À ÁÀÓ (ma-cha), “the one who wipes away,” as in the verse from Isaiah 25:8: ÌÈœ À t≠ÏÀ k ÏÃÚÕÓ ‰ÀÚÀÓD ‰Â‰È ÈÀ I⁄‡ ‰À ÁÀÓe (U-ma-chah A-do-nai E-lo-him di-m’ah me-al kol pa-nim) “And the Lord, God, will wipe away tears from all faces.” Everyone has moments of hurt and pain. We differ only in our abilities to either forgive and forget or forever harbor hatreds and grudges, destroying ourselves in the process.2

(1) Derek Walcott; (2) Midrash.

P’sukei d’Zimra

Hal’luyah!

Praise God

‫הללויה‬

Ha-l’lu-yah!

Praise God.

Morning Service for Shabbat & Festivals

Ha-l’lu Eil b’kawd’sho, ha-l’lu-hu bir-ki-a u-zo. Ha’l’lu-hu big-vu-ro-tav, ha-l’lu-hu

Praise the Almighty in God’s Sanctuary; Praise God in the ﬁrmament of God’s might. Praise God for God’s mighty deeds; Praise God

k’rov gud-lo.

for the abundance of God’s greatness.

Ha-l’lu-hu b’tei-ka sho-far,

Praise God with blowing of the shofar,

ha-l’lu-hu b’nei-vel v’chi-nor.

Praise God with lyre and harp.

Ha-l’lu-hu b’tof u-ma-chol,

Praise God with drum and dance,

ha-l’lu-hu b’mi-nim v’u-gav.

Praise God with strings and ﬂute.

Ha-l’lu-hu b’tsil-ts’lei sha-ma,

Praise God with resounding cymbals,

ha-l’lu-hu b’tsil-ts’lei t’ru-ah.

Praise God with clanging cymbals.

<> Kol han’sha-ma

Let every soul (breath)

t’ha-leil Yah, Ha-l’lu-yah.

praise God. Praise God.

Kol han’sha-ma

Let every soul (breath)

t’ha-leil Yah, Ha-l’lu-yah.

Baruch Adonai L’olam Ba-ruch A-do-nai l’o-lam a-mein v’a-mein. Ba-ruch A-do-nai mi-tsi-on, sho-chein Y’ru-sha-la-yim, Ha-l’lu-yah. Ba-ruch A-do-nai E-lo-him, E-lo-hei Yis-ra-eil, o-sei nif-la-ot l’va-do.

<> U’va-ruch sheim k’vo-do l’o-lam;

praise God. Praise God.1

Blessed is Adonai Forever

‫ברוך יי לעולם‬

Blessed is Adonai forever,

¨ÌÀ Ï«ÚŸ Ï À ÈŸ È _»¯Àa ÆÔÕÓÀ‡ŸÂ ÔÕÓÀ‡ ¨Ô«iœ vœÓ À ÈŸ È _»¯Àa ¨Ìœ ÈÀ Ï÷ À »¯Ÿ È ÔÕ Î÷ › ÆdÀ È»ÏŸ ÏÃ‰ ÌÈœ ‰¿€‡ À ÈŸ È _»¯Àa ¨ÏÕ‡TŸ◊œÈ ÈÕ‰¿€‡ Æ«cÃ·ŸÏ ˙«‡À ÏŸÙœ ‰Õ◊Ú› ÌÕ÷ _»¯À·» ºæ ¨ÌÀ Ï«ÚŸ Ï «„«·Ÿ k «„«·Ÿ Î ‡Õ ÏÀnœÈŸ Â ¨ıWÀ‡À‰–ÏÀ k–˙Œ ‡ ÆÔÕÓÀ‡ŸÂ ÔÕÓÀ‡

Amen and Amen! Blessed is Adonai from Zion, Who dwells in Jerusalem. Praise God. Blessed is Adonai, God, God of Israel Who alone performs wonders. And blessed is the Name of God’s glory forever,

v’yi-ma-lei ch’vo-do

And may God’s glory ﬁll

et^kawl^ha-a-rets,

the whole earth,

a-mein v’a-mein.

Amen and Amen.

(1) Psalm 150.

¨dÀ È»ÏŸ ÏÃ‰ ¨«÷EJŸ a ÏÕ‡ »ÏŸ ÏÃ‰ »‰»ÏŸ ÏÃ‰ ∫«f‹ Ú ÃÚÈNYœ a ¨ÂÈÀ˙&¯»·Ÿ ‚œa »‰»ÏŸ ÏÃ‰ »‰»ÏŸ ÏÃ‰ ∫«ÏE‹ b ·&¯Ÿk ¨¯À Ù«÷ ÚKÕ˙Ÿa »‰»ÏŸ ÏÃ‰ ∫¯«pœ ÎŸÂ ÏŒ ·ÕŸ a »‰»ÏŸ ÏÃ‰ ¨Ï«ÁÀÓ» Û›˙Ÿa »‰»ÏŸ ÏÃ‰ ∫·À ‚‹ÚŸÂ ÌÈœ pœ ÓŸa »‰»ÏŸ ÏÃ‰ ¨ÚÃÓ÷ À ÈÕ ÏŸˆŸÏœˆŸa »‰»ÏŸ ÏÃ‰ ∫‰ÀÚ»¯Ÿ˙ ÈÕ ÏŸˆŸÏœˆŸa »‰»ÏŸ ÏÃ‰ ‰ÀÓ÷ À Ÿ pÃ‰ Ï›k ºæ ÆdÀ È»ÏŸ ÏÃ‰ dÀ È ÏÕ lÃ‰Ÿz ‰ÀÓ÷ À Ÿ pÃ‰ Ï›k ∫dÀ È»ÏŸ ÏÃ‰ dÀ È ÏÕ lÃ‰Ÿz

Verses of Song

Temple Emanuel

Psalm 150 In this, the ﬁnal psalm in the Book of Psalms, the Psalmist concludes with the idea that we must enrich our spiritual selves by recognizing God’s greatness and kindness and by praising God. The Psalmist’s long list of musical instruments reﬂects the full spectrum of human emotions and spiritual potential, all of which can be aroused by music.1 —R ABBI NOSSON SCHER MAN, THE COMPLETE ARTSCROLL SIDDUR

To put ourselves in a proper mood for optimistic thought, we need a new evaluation. Take a deep breath,

please, and hold tight, for I am taking you on a tour of the universe, on a quick trip to the corners of the world, on an exploration of unusual perspectives — all in the interest of a discussion of the one world of humankind. We shall talk of simple things starting with that deep breath, which you may now distribute into surrounding space. That breath, which you found so necessary and natural, unites you quietly with the rest of us all over the earth. It was a volume of the moving air of your immediate locality, and most of it has now gone forth to join again the winds of the planet, to join the international stock of terrestrial atmosphere. A year from now I shall breathe in and out a good many thousands of the nitrogen molecules which a minute ago were in the Deep Breaths of all of you; and wherever you are, you too, will be rebreathing some of the Deep Breath of a minute ago. I shall unknowingly have intimate association with you and, of course, you with me.2 —DR. HAR LOW SHAPLEY, ASTRONOMER

w It is said that Solomon’s Temple (the First Temple), which stood in Jerusalem, was among the most splendid buildings of the Ancient Near East. The Levites were the Temple musicians and dancers. Imagine the throngs — hundreds of thousands on the pilgrimage festivals — crowding the stone plazas of the Temple courtyard, awed by the mighty marble pillars, mosaics of Lebanon cedars, ivory, and jewels and enveloped by the extraordinary chorus of cymbals and trumpets, strings and harps.3 —R ABBI SHIR A MILGR AM, ENTR ANCES TO HOLINESS AR E EVERY WHER E

(1) Rabbi Nosson Scherman; (2) Dr. Harlow Shapley; (3) Rabbi Shira Milgram.

Morning Service for Shabbat & Festivals

P’sukei d’Zimra

Nishmat

The Soul (Breath) of…

‫נשמת‬

Nish-mat kawl’chai,

The soul of every living thing

¨ÈÃ Á–ÏÀ k ˙ÃÓ÷ Ÿ œ ^Ÿ Ó÷ œ –˙Œ ‡ _VÀ·Ÿz Æ»ÈÕ‰¿€‡ À ÈŸ È ¨¯À◊Àa–ÏÀ k Ã Á»¯Ÿ Â ^YŸ ÎœÊ ÌÕÓ«¯Ÿ˙» ¯Õ‡ÀÙŸz ¨„Èœ ÓÀz »Õ kŸÏÃÓ ÌÀ Ï«ÚÀ‰ „ÃÚŸÂ ÌÀ Ï«ÚÀ‰ Ôœ Ó ÆÏÕ‡ ‰ÀzÃ‡ _Œ ÏŒÓ »À Ï ÔÈÕ‡ ^ÈCÀÚŸÏÃaœÓ» ¨ÃÚÈœ÷«Ó» ÏÕ‡«b ÏÈœ vÃÓ» ‰C«t ¨ÌÕ ÁUŸ Ó» ÒÕ YÃ ÙŸÓ» Æ‰J»ˆŸ Â ‰TÀ ˆ ˙ÕÚ–ÏÀ ÎŸa ∫‰ÀzÀ‡ ‡À lŒ‡ _Œ ÏŒÓ »À Ï ÔÈÕ‡

t’va-reich et shim-cha,

shall bless Your Name,

A-do-nai E-lo-hei-nu,

Adonai, our God,

V’ru-ach kawl^ba-sar,

and the spirit of all ﬂesh

t’fa-eir ut’ro-mei zich’r’cha mal’kei-nu ta-mid, min ha-o-lam ad ha-o-lam A-tah Eil. U-mi-bal’a-de-cha ein la-nu me-lech, go-eil u-mo-shi-ah. Po-deh u-ma-tsil um’far’neis um’ra-cheim,

shall glorify and exalt Your mention, our Sovereign, continually. From world to world, You are Almighty. and besides You we have no sovereign, redeemer, or deliverer. [Who] liberates, rescues, maintains and is compassionate

b’chawl^eit tsa-rah v’tsu-kah.

in all times of trouble and distress.

Ein la-nu Me-lech e-leh A-tah.

We have no sovereign, but You.

El-o-hei ha-ri-sho-nim v’ha-ach-a-ro-nim,

God of the ﬁrst and last generations,

El-o-ha kawl^b’ri-yot,

God of all created things,

a-don kawl^to-la-dot,

Master of all generations,

ham’hu-lal b’rov ha-tish’ba-chot, ham’na-heig o-la-mo b’che-sed, uv’ri-yo-tav b’ra-cha-mim. Va-do-nai lo ya-nus v’lo yi-shan Ham’or-eir y’shei-nim v’ha-mei-kitz nir’da-mim, v’ha mei-si-ach il’mim v’ha-ma-tir a-su-rim v’ha-so-meich no-f’lim v’ha-zo-keif k’fu-ﬁm, l’cha l’vad’cha a-nach-nu mo’dim.

Who is extolled with a multitude of praises, Who conducts God’s world with kindliness and God’s creatures with compassion. Adonai neither slumbers nor sleeps. God arouses those who sleep and awakens those who slumber, and God gives speech to the mute, and releases the imprisoned, God supports those who have fallen and straightens the bent. To You alone we give thanks.

ÌÈœ «÷‡XÀ‰ ÈÕ‰¿€‡ ¨ÌÈœ «¯⁄ ÁÃ‡À‰ŸÂ ¨˙«iXŸ a–ÏÀ k Ãd«Ï€‡ ¨˙«„À Ï«z–ÏÀ k Ô«„⁄‡ ÏÀ l‹‰ŸÓÃ‰ ¨˙«ÁÀa÷ Ÿ œzÃ‰ ·&¯Ÿa ‚Õ‰ÃŸ ÓÃ‰ ¨„Œ ÒŒÁŸa «ÓÀ Ï«Ú ÆÌÈœ Ó⁄ÁUŸ a ÂÈÀ˙«iXŸ ·» ¨ÔÀ÷Èœ È ‡¿Ÿ Â Ì»À È ‡¿ À ÈŸ ÈÃ Â ÌÈœ Õ÷ŸÈ ¯V«ÚŸ ÓÃ‰ ¨ÌÈœ ÓÀcYœœ  ıÈNÕnÃ‰ŸÂ ¨ÌÈœ ÓŸlœ‡ Ã ÁÈœ◊ÕnÃ‰ŸÂ ¨ÌÈX»Ò⁄‡ ¯ÈœzÃnÃ‰ŸÂ ¨ÌÈœ ÏŸÙ« _ÕÓ«qÃ‰ŸÂ ¨ÌÈœ Ù»ÙŸ k ÛL«fÃ‰ŸÂ ^Ÿ cÃ·ŸÏ ^Ÿ Ï ÆÌÈD«Ó »Ÿ ÁÃ⁄‡

Verses of Song

Temple Emanuel

Nishmat

hen the night slides under with the last dimming star and the red sky lightens between the trees, and the heron glides tipping heavy wings in the river, when crows stir and cry out their harsh joy, and swift creatures of the night run toward their burrows, and the deer raises her head and sniffs the freshening air, and the shadows grow more distinct and then shorten,

We are given the body, that momentary kibbutz of elements that have belonged to frog and polar bear, corn and oak tree, volcano and glacier. We are lent for a time these minerals in water and a morning every day, a morning to wake up, rejoice and praise life in our spines, our throats, our knees, our genitals, our brains, our tongues.

then we rise into the day still clean as new snow. The cat washes its paw and greets the day with gratitude. Leviathan salutes breaching with a column of steam. The hawk turning in the sky cries out a prayer like a knife. We must wonder at the sky now thin as a speckled eggshell, that now piles up its boulders of storm to crash down, that now hangs a furry grey belly into the street.

We are given ﬁre to see against the dark, to think, to read, to study how we are to live, to bank in ourselves against defeat and despair that cool and muddy our resolves, that make us forget what we saw we must do. We are given passion to rise like the sun in our minds with the new day and burn the debris of habit and greed and fear.

Every day we ﬁnd a new sky and a new earth with which we are trusted like a perfect toy. We are given the salty river of blood winding through us to remember the sea and our kindred under the waves, the hot pulsing that knocks in our throats to consider our cousins in the grass and the trees, all bright scattered rivulets of life. We are given the wind within us, the breath to shape into words that steal time, that touch like hands and pierce like bullets, that waken truth and deceit, sorrow and pity and joy, that waste precious air in complaints, in lies, in ﬂoating traps for power on the dirty air. Yet holy breath still stretches our lungs to sing.

We stand in the midst of the burning world primed to burn with compassionate love and justice, to turn inward and find holy fire at the core, to turn outward and see the world that is all of one flesh with us, see under the trash, through the smog, the furry bee in the apple blossom, the trout leaping, the candles our ancestors lit for us. Fill us as the tide rustles into the reeds in the marsh. Fill us as the rushing water overflows the pitcher. Fill us as light fills a room with its dancing. Let the little quarrels of the bones and the snarling of the lesser appetites and the whining of the ego cease. Let silence still us so you may show us your shining and we can out of that stillness rise and praise.1

—MARGE PIERCY, THE ART OF BLESSING THE DAY

(1) Marge Piercy.

Morning Service for Shabbat & Festivals

<> I-lu fi-nu

P’sukei d’Zimra

Even if our mouths

ma-lei shi-rah ka-yam,

were ﬁlled with song like the sea, and

ul’sho-nei-nu ri-nah

our tongues with melodious exultation

ka-ha-mon ga-lav,

like its roaring waves,

u-sif’to-tei-nu she-vach

and our lips with praise

k’mer’cha-vei ra-ki-ah,

like the breadth of the ﬁrmament,

v’ei-nei-nu m’i-rot

and our eyes were radiant

ka-she-mesh v’cha-ya-rei-ach,

like the sun and the moon,

v’ya-dei-nu p’ru-shot

and our hands outspread

k’nish’rei sha-ma-yim,

like the eagles of the sky,

v’rag’lei-nu ka-lot ka-a-ya-lot, ein a-nach-nu mas’pi-kim, l’ho-dot l’cha A-do-nai E-lo-hei-nu vei-lo-hei A-vo-tei-nu, ul’va-reich et^sh’me-cha al a-chat mei-e-lef

and our feet light as the deer, we would never sufﬁciently thank You, Adonai, our God and God of our ancestors, and bless Your Name for even one thousandth

al’fei a-la-ﬁm

of the billions

v’ri-bei r’va-vot p’a-mim,

and trillions

ha-to-vot she-a-si-ta

of favors which You did

im A-vo-tei-nu v’i-ma-nu.

for our ancestors and for us.

Mi-mits-ra-yim g’al’ta-nu,

From Egypt You redeemed us,

A-do-nai E-lo-hei-nu, u-mi-beit a-va-dim p’di-ta-nu, b’ra-av zan’ta-nu,

Adonai, our God; from the house of bondage, You liberated us; in famine You nourished us,

uv’sa-vah kil’kal’ta-nu,

and in times of plenty, You fed us;

mei-che-rev hi-tsal’ta-nu,

from the sword You saved us and

u-mi-de-ver mi-lat’ta-nu,

from the pestilence You removed us,

u-mei-cha-la-yim ra-im v’ne-e-ma-nim di-li-ta-nu. Ad hei-nah a-za-ru-nu ra-cha-me-cha, v’lo a-za-vu-nu cha-sa-de-cha v’al tit’shei-nu A-do-nai E-lo-hei-nu la-ne-tsach.

and from severe and lingering sickness, have You withdrawn us. Until now Your compassion has helped us and Your kindliness has not forsaken us. Do not abandon us, Adonai, our God, for eternity.

»Èœ Ù »lœ‡ ºæ ¨ÌÀ iÃ k ‰TÈœ÷ ‡Õ ÏÀÓ ‰À pX »Õ «÷Ÿ Ï» ¨ÂÈÀ lÃb Ô«Ó⁄ ‰Ãk ÁÃ·÷ Œ »ÈÕ˙«˙Ÿ Ù◊ œ ŸÂ ¨ÃÚÈNT ÈÕ·⁄ÁYŒ ÓŸk ˙«¯Èœ‡ŸÓ »ÈÕ ÈÕÚŸÂ ¨Ã ÁVÀ iÃ ÎŸÂ ÷Œ Óg Œ Ãk ˙«◊»¯Ÿ Ù »ÈBÀ ÈŸ Â ¨Ìœ ÈÀÓ÷ À ÈVŸ÷œŸ k ¨˙«ÏÀ iÃ‡Àk ˙«lK »ÈÕ ÏŸ‚UŸ Â ¨ÌÈNÈœ tŸÒÃÓ »Ÿ ÁÃ⁄‡ ÔÈÕ‡ »ÈÕ‰¿€‡ À ÈŸ È ^Ÿ Ï ˙«„«‰Ÿ Ï ¨»ÈÕ˙«·⁄‡ ÈÕ‰¿‡Õ Â ^Œ Ó÷ Ÿ –˙Œ ‡ _VÀ·ŸÏ» ÛŒ ÏŒ‡ÕÓ ˙Ã ÁÃ‡ ÏÃÚ ÌÈœ ÙÀÏ⁄‡ ÈÕ ÙŸÏÃ‡ ¨ÌÈœ ÓÀÚŸt ˙«·À·Y ÈÕaXŸ Â À˙Èœ◊ÀÚ÷ Œ ˙«·«hÃ‰ Æ»ÀnœÚŸÂ »ÈÕ˙«·⁄‡ Ìœ Ú »ÀzŸÏÃ‡Ÿb Ìœ ÈUŸ ˆœnœÓ ¨»ÈÕ‰¿€‡ À ÈŸ È ÌÈDÀ·⁄Ú ˙ÈÕaœÓ» ¨»À˙ÈDŸ t ¨»ÀzŸÃ Ê ·ÀÚTŸ a ¨»ÀzŸÏÃkŸÏœk ÚÀ·◊ À Ÿ ·» ¨»ÀzŸÏÃvœ‰ ·WŒ ÁÕÓ ¨»ÀzŸËÃlœÓ ¯Œ ·ŒcœÓ» ÌÈœ ÚT Ìœ ÈÀ ÏﬂÁÕÓ» ∫»À˙Èœ lœc ÌÈœ ÀÓ€‡ŒŸ Â ‰À pÕ‰ „ÃÚ ¨^ÈŒ Ó⁄ÁU »»¯À Ê⁄ Ú ^ÈCÀÒ⁄Á »»·À Ê⁄ Ú ‡¿Ÿ Â »Õ÷Ÿhœz ÏÃ‡ŸÂ ÆÁÃ ˆŒÀ Ï »ÈÕ‰¿€‡ À ÈŸ È

Verses of Song

Temple Emanuel

I ALWAYS SEEK EYES

I always seek eyes in order to see the beauty of the world and to praise this wondrous beauty that has no defect and to praise the One who made it beautiful so full, beautiful. I never want to be blind to the world, for as long as I live. I will give up on other things yet I will never say enough of seeing this beauty in which I live and in which my hands journey like vessels, and courageously thinking and creating my life, and nothing less than this, with patience, patience without end. And I will not cease praising, yes, I will not cease to praise. And when I fall, I will yet arise—even only for a moment—that they won’t say he fell. Rather he rose for another moment to praise with his last eyes those things whose praise is endless.1 —JUDY GR EENFELD

w THE BREATH OF ALL LIFE

T he breath of all life will bless, the body will exclaim:

Were our mouths ﬁlled with song as the sea and our tongues lapping joy like the waves and our lips singing praises broad as the sky and our eyes like the sun and the moon and our arms open wide as the eagle’s wings and our feet leaping light as the deer’s, it would not be enough to tell the wonder.2 — MARCIA FALK, THE BOOK OF BLESSINGS P. 16

(1) Natan Zach; (2) Marcia Falk.

Morning Service for Shabbat & Festivals

Al kein ei-va-rim she-pi-lag’ta ba-nu v’ru-ach un’sha-mah

P’sukei d’Zimra

Therefore, the limbs which You apportioned for us, and the spirit and soul

she-na-fach-ta b’a-fei-nu,

that You have breathed into our nostrils,

v’la-shon a-sher sam’ta b’fi-nu.

and the tongue You have set in our mouth.

Hein heim yo-du vi-var’chu vi-shab’chu vi-pa-a-ru vi-ro-m’mu v’ya-a-ri-tsu v’yak’di-shu v’yam’li-chu, et^shim’cha mal-kei-nu. Ki chawl-peh l’cha yo-deh,

Behold, they will thank, bless, praise, glorify, exalt, revere, sanctify, and proclaim the sovereignty of Your Name, our Ruler. For every mouth will thank You,

V’chawl^la-shon

and every tongue

l’cha ti-sha-vah,

will swear allegiance to You,

V’chawl^be-rech l’cha tich’rah, v’chawl^ko-mah

and every knee will bend to You, and all that stand

l’fa-ne-cha tish’ta-cha-veh,

will prostrate themselves before You,

v’chawl^l’va-vot yi-ra-u-cha,

all hearts will fear You,

v’chawl^ke-rev uch’la-yot

and all innards and kidneys

y’zam’ru lish’me-cha.

will sing to Your Name

Ka-da-var she-ka-tuv,

as is written,

“Kawl^ats-mo-tai to-mar’nah A-do-nai mi cha-mo-cha?” Ma-tsil a-ni mei-cha-zak mi-men-u, v’a-ni v’ev’yon mi-goz’lo. Mi yid’meh^lach?

“All my bones will say: Adonai! Who is like unto You?” You save the poor from one who is stronger, and the poor and needy from one who robs. Who is like You?

U-mi yish’veh^lach?

Who is equal to You?

U-mi ya-a-rach^lach?

And who can be compared to You?

Ha-eil ha-ga-dol ha-gi-bor v’ha-no-rah, Eil el’yon Ko-nei sha-ma-yim va-a-rets. N’ha-lel’cha un’sha-bei-cha-cha

The Almighty, the Great, the Powerful, the Awesome, most high Almighty, Possessor of heaven and earth. We will extol You, we will praise You,

un-fa-er-cha, un-va-reich

we will glorify You, and bless

et sheim^kawd-she-cha, ka-a-mur:

Your holy Name as it is said,

L’Da-vid, ba-r’chi naf’shi et^A-do-nai,

“By David: My soul, bless Adonai!

v’chawl k’ra-vai et sheim kawd-sho.

And all within me [bless] God’s holy Name.”

ÌÈXÀ·Õ‡ ÔÕ k ÏÃÚ ¨»Àa ÀzŸ‚Ãlœt÷ Œ ‰ÀÓ÷ À Ÿ » Ã Á»¯Ÿ Â ¨»ÈÕ tÃ‡Ÿa ÀzŸÁÃÙÀpŒ÷ Æ»Èœ ÙŸa ÀzŸÓ◊ Ã ¯Œ÷⁄‡ Ô«÷À ÏŸÂ »ÎYÀ·Èœ Â »„«È ÌÕ‰ ÔÕ‰ »ÓŸ Ó«¯Èœ Â »¯⁄‡ÀÙÈœ Â »ÁŸ a÷ Ã Èœ Â »ÎÈœ ÏŸÓÃÈŸ Â »÷Èœ cOÃ ÈŸ Â »ˆÈX⁄ ÚÃÈŸ Â ¨»Õ kŸÏÃÓ ^Ÿ Ó÷ œ –˙Œ ‡ ¨‰C«È ^Ÿ Ï ‰Œ t–ÏÀ Î Èœ k Ô«÷À Ï–ÏÀ ÎŸÂ ¨ÚÃ·g À œ˙ ^Ÿ Ï ¨ÚUŸ Îœ˙ ^Ÿ Ï _WŒ a–ÏÀ ÎŸÂ ‰ÀÓ«˜–ÏÀ ÎŸÂ ¨‰Œ Â⁄ ÁÃ˙∆ ÷ Ÿ œ˙ ^ÈŒ À ÙŸÏ ¨^»‡TÈœ È ˙«·À·ŸÏ–ÏÀ ÎŸÂ ˙«ÈÀ ÏŸÎ» ·WM–ÏÀ ÎŸÂ Æ^Œ Ó÷ Ÿ œ Ï »¯Ÿ nÃÊŸ È ¨·»˙À k÷ Œ ¯À·ÀcÃk ‰À YÃÓ‡›z ÈÃÃ˙«ÓŸ ˆÃÚ–ÏÀ k Æ^«ÓÀ Î Èœ Ó À ÈŸ È Èœ ÀÚ ÏÈœ vÃÓ ¨»pŒ nœÓ ˜À ÊÀ ÁÕÓ ∫«ÏŸ Ê›bœÓ Ô«ÈŸ ·Œ‡ŸÂ Èœ ÀÚŸÂ ¨_À l–‰Œ ÓEœ È Èœ Ó _À l–‰Œ ÂŸ÷œÈ Èœ Ó» ∫_À Ï–_T⁄ ÚÃÈ Èœ Ó» Ï«„À bÃ‰ ÏÕ‡À‰ ¨‡T«pÃ‰ŸÂ ¯«aœ bÃ‰ Ô«ÈŸ ÏŒÚ ÏÕ‡ ∫ıWÀ‡ÀÂ Ìœ ÈÃÓ÷ À ‰Õ S ^⁄ ÁÕa÷ Ã Ÿ » ^Ÿ ÏŒlÃ‰Ÿ _VÀ·Ÿ» ^YŒ ‡ÀÙŸ» ¨¯»ÓÀ‡Àk Æ^Œ÷EJ ÌÕ÷≠˙Œ ‡ ¨À ÈŸ È–˙Œ ‡ Èœ÷ŸÙÃ Èœ ÎYÀa ¨„œ ÂÀ „ŸÏ ÈÃ·TO ÏÀ ÎŸÂ ∫«˘EJ ÌÕ÷–˙Œ ‡

Verses of Song

Temple Emanuel

PRAYING

It doesn’t have to be the blue iris, it could be weeds in a vacant lot, or a few small stones; just pay attention, then patch a few words together and don’t try to make them elaborate, this isn’t a contest but the doorway into thanks, and a silence in which another voice may speak.1

What remains when the music stops? Surely there must be more than dumb silence. The silence of the walk to the car after a symphony concert is now silent in a new way. The air is redolent with the remnants of the music. Some things simply cannot be uttered. And this is what God chooses — these remnants of song.2 —R ABBI KUSHNER & R ABBI POLEN, CHASIDISM

(1) Mary Oliver; (2) Rabbi Kushner & Rabbi Polen.

Morning Service for Shabbat & Festivals

P’sukei d’Zimra

ON FESTIVALS THE CHAZZAN BEGINS HERE:

Ha-eil B’tatsumot Uzecha <> Ha-eil b’ta-a-tsu-mot u-ze-cha,

Almighty in Your Power Almighty in the power of Your might;

ha-ga-dol bi-ch’vod sh’me-cha,

Great in the honor of Your Name,

ha-gi-bor la-ne-tsach v’ha-no-ra

Powerful for ever and awesome

b’no-r’o-te-cha,

through Your awesome deeds;

Ha-me-lech ha-yo-sheiv al ki-sei ram v’ni-sa.

the Sovereign Who sits on a throne, exalted and uplifted. 1

‫האל בתעצמות עזך‬ ¨^Œ f‹ Ú ˙«Ó‹ ˆ⁄ÚÃ˙Ÿa ÏÕ‡À‰ ºæ Æ^Œ Ó÷ Ÿ „«·Ÿ Îœa Ï«„À bÃ‰ ‡T«pÃ‰ŸÂ ÁÃ ˆŒÀ Ï ¯«aœ bÃ‰ Æ^ÈŒ˙«‡Y«Ÿ a ·Õ÷«iÃ‰ _Œ ÏŒnÃ‰ ∫‡Ày › œ Ÿ Â ÌT ‡Õqœk ÏÃÚ

ON SHABBAT THE CHAZZAN BEGINS HERE:

Shochein Ad <> Sho-chein ad ma-rom, v’ka-dosh sh’mo, V’cha-tuv: Ra-n’nu

Who Abides Forever The One who dwells in eternity, exalted and holy is God’s Name. And it is written: “Joyfully

Tsa-di-kim ba-a-do-nai

exult in God, you righteous ones,

la-yi-sha-rim na-vah t’hi-lah.

for the upright, praise is ﬁtting.”2

b’ﬁ

Y’sha-rim tit-ha-lal

By the mouth of the upright, You are extolled;

uv-div-rei TSa-di-kim tit-ba-rach

and with words of the righteous You are blessed;

u-vil-shon CHa-si-dim tit-ro-mam

and by the tongue of the pious, You are exalted;

uv-ke-rev K’do-shim tit-ka-dash.

and in the midst of the holy, You are sanctiﬁed.

Uv-mak-ha-lot ri-v’vot

And in the assemblies of myriads

a-m’cha beit Yis-ra-eil,

of Your people, the House of Israel;

b’ri-nah yit-pa-ar

with joyful song, gloriﬁed will be

shim-cha mal-kei-nu

Your Name, our King,

b’chawl dor va-dor.

in every generation.

<> She-kein cho-vat kawl ha-y’tsu-rim, l’fa-ne-cha, A-do-nai E-lo-hei-nu, Vei-

For it is the duty of all beings, before You, Adonai, our God

lo-hei A-vo-tei-nu v’i-mo-tei-nu

and God of our ancestors

l’ho-dot, l’ha-leil, l’sha-bei-ach,

to thank, to extol, and to praise;

l’fa-eir, l’ro-meim, l’ha-deir,

to glorify, to exalt, and to honor;

l’va-reich, l’a-lei ul-ka-leis

to bless, to elevate, and to acclaim [You,]

al kawl div-rei shir-ot

even beyond all the words of song

v’tish-b’chot Da-vid ben Yi-shai,

and praise of David, son of Yishai,

av-d’cha m’shi-che-cha. (1) cf. Isaiah 6:1; (2) Psalms 33:1.

Your servant, Your annointed.

‫שוכן עד‬ ¨„ÃÚ ÔÕ Î«÷ ºæ ∫«ÓŸ÷ ˘«„JŸ Â Ì«¯ÀÓ »Ÿ pU ¨·»˙À ÎŸÂ ¨À ÈŸ ÈÃa ÌÈNÈœ cÃˆ Æ‰À lœ‰Ÿ˙ ‰À Â‡À  ÌÈXÀ÷ŸÈÃ Ï ÆÏÀ lÃ‰Ÿ˙œz ÌÈXÀ÷ŸÈ Èœ ÙŸa Æ_UÀaŸ˙œz ÌÈNÈœ cÃˆ ÈVŸ ·DŸ ·» ÆÌÀÓ«¯Ÿ˙œz ÌÈDÈœ Ò⁄Á Ô«÷Ÿ Ïœ·» ∫÷À cKŸ˙œz ÌÈœ÷«„O ·WMŸ ·» ˙«·Ÿ ·X ˙«Ï⁄ ‰OÃÓŸ·» ¨ÏÕ‡TŸ◊œÈ ˙ÈÕa ^Ÿ nÃÚ ¯Ã‡ÀtŸ˙œÈ ‰À pXŸ a ¨»Õ kŸÏÃÓ ^Ÿ Ó÷ œ ¨¯«„À Â ¯«c ÏÀ ÎŸa ¨ÌÈX»ˆŸ ÈÃ‰ ÏÀ k ˙Ã·«Á ÔÕ k÷ Œ ºæ ¨»ÈÕ‰¿€‡ À ÈŸ È ^ÈŒ À ÙŸÏ ¨»ÈÕ˙«nœ‡ŸÂ »ÈÕ˙«·⁄‡ ÈÕ‰¿‡Õ Â Ã ÁÕa÷ Ã Ÿ Ï ÏÕ lÃ‰ŸÏ ˙«„«‰Ÿ Ï ¯Õ cÃ‰ŸÏ ÌÕÓ«¯Ÿ Ï ¯Õ‡ÀÙŸÏ ¨ÒÕ lKŸ Ï» ‰Õ lÃÚŸÏ _VÀ·ŸÏ ˙«¯Èœ÷ ÈVŸ ·œc ÏÀ k ÏÃÚ ÈÃ÷œÈ ÔŒ a „œ ÂÀ c ˙«ÁÀa÷ Ÿ œ˙ŸÂ ∫^Œ ÁÈœ÷ŸÓ ^Ÿ cŸ·ÃÚ

Verses of Song

Temple Emanuel

Shochein Ad „ÃÚ ÔÕ Î«÷ Sho-chein Ad — “Who abides forever.” Although God is exalted and holy, God nevertheless dwells on earth, for it is only here, through the deeds of the righteous, that God’s commandments can be carried out. Therefore, this prayer goes on to say that the primary praise of God comes from such people. The key, however, is not in their rhetoric but in the “song” of their good deeds. ÌÈXÀ÷Ÿ È Èœ ÙŸa B’ﬁ Y’sha-rim — “By the mouth of the upright.” Four categories of people are listed as praising God: ÌÈœ÷«„O ¨ÌÈDÈœ Ò⁄Á ¨ÌÈNÈœ cÃˆ ¨ÌÈXÀ÷ŸÈ— upright, righteous, devout, and holy. It is noteworthy that speech is said to be the mode of praise for the ﬁrst three categories (pi y’sharim — the mouth of the upright; div’rei tsadikim — the words of the righteous; and l’shon chasidim — the tongue of the pious). But those who are k’doshim — the holy — praise God with their very essence (·¯˜ kerev — inner being).1 —ADAPTED FROM R ABBI NOSSON SCHER MAN, THE COMPLETE ARTSCROLL SIDDUR

w The initials of these four words spell the name ˜ÁˆÈ — Yitschak (Isaac) — apparently an allusion to the author of the prayer. Some also see the name as an allusion to the ﬁrst Isaac, whose righteousness and holiness were manifest when he let himself be offered up as a sacriﬁce to God. The Sephardic order of the lines reveals the name Rivka (Rebecca) accompanying her husband in the prayer.

w THE SUMMER DAY

Who made the world?

Who made the swan, and the black bear? Who made the grasshopper? This grasshopper, I mean-the one who has flung herself out of the grass, the one who is eating sugar out of my hand, who is moving her jaws back and forth instead of up and down— who is gazing around with her enormous and complicated eyes. Now she lifts her pale forearms and thoroughly washes her face. Now she snaps her wings open, and floats away. I don’t know exactly what a prayer is. I do know how to pay attention, how to fall down into the grass, how to kneel in the grass, how to be idle and blessed, how to stroll through the fields, which is what I have been doing all day. Tell me, what else should I have done? Doesn’t everything die at last, and too soon? Tell me, what it is you plan to do With your one wild and precious life? 2 —MARY OLIVER

(1) Rabbi Nosson Scherman; (2) Mary Oliver.

Morning Service for Shabbat & Festivals

Yishtabach Yish-ta-bach shim’cha la-ad mal’kei-nu,

P’sukei d’Zimra

Praised Be Your Name Praised be Your name forever, our Sovereign,

Ha-eil, Ha-me-lech

our Sovereign Almighty

ha-ga-dol v’ha-ka-dosh,

great and holy Sovereign

ba-sha-ma-yim u-va-a-rets.

in heaven and on earth.

Ki l’cha na-eh, A-do-nai E-lo-hei-nu, For to You it is ﬁtting Adonai, our God, Vei-lo-hei A-vo-tei-nu v’I-mo-tei-nu,

and God of our ancestors,

Shir ush’va-cha,

song and praise,

ha-leil v’zim’rah,

gloriﬁcation, and hymns,

oz u-mem’sha-lah, ne-tsach, g’du-lah ug’vu-rah, t’hi-lah v’tif-e-ret, k’du-shah u-mal’chut,

[to proclaim Your] strength and dominion, victory, grandeur, and might, praise and glory, holiness and sovereignty,

<> b’ra-chot v’ho-da-ot,

blessings and thanksgivings,

mei-a-tah v’ad o-lam.

from now and until forever.

Ba-ruch A-tah A-do-nai, Eil Me-lech ga-dol ba-tish-ba-chot, Eil ha-ho-da-ot, A-don ha-nif’la-ot, ha-bo-cheir b’shi-rei zim’rah, Me-lech, Eil, Chei ha-o-la-mim.

Blessed are You, Adonai, Almighty, Sovereign, great in praises, Almighty of thanksgiving, Master of wonders, the Selector of song-hymns, Sovereign, Almighty, Life of [all] the worlds.

‫ישתבח‬ ^Ÿ Ó÷ œ ÁÃaÃ˙∆ ÷ Ÿ œÈ ¨»Õ kŸÏÃÓ „ÃÚÀÏ _Œ ÏŒnÃ‰ ÏÕ‡À‰ ÷«„À wÃ‰ŸÂ Ï«„À bÃ‰ ÆıWÀ‡À·» Ìœ ÈÃÓg À Ãa »ÈÕ‰¿€‡ À ÈŸ È ¨‰Œ ‡À ^Ÿ Ï Èœ k ∫»ÈÕ˙«nœ‡ŸÂ »ÈÕ˙«·⁄‡ ÈÕ‰¿‡Õ Â ¨‰À ÁÀ·÷ Ÿ » ¯Èœ÷ ¨‰TŸ ÓœÊŸ Â ÏÕ lÃ‰ ¨‰À Ï÷ À Ÿ ÓŒÓ» Ê›Ú ¨‰À U»·Ÿ ‚» ‰À lHŸ b ¨ÁÃ ˆŒ ¨˙WŒ ‡ŸÙœ˙ŸÂ ‰À lœ‰Ÿz Æ˙»ÎŸ ÏÃÓ» ‰ÀgHO ˙«‡À „«‰Ÿ Â ˙«ÎTŸ a ºæ ÆÌÀ Ï«Ú „ÃÚŸÂ ‰ÀzÃÚÕÓ ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa _Œ ÏŒÓ ÏÕ‡ ¨˙«ÁÀa÷ Ÿ œzÃa Ï«„À b ¨˙«‡À „«‰Ã‰ ÏÕ‡ ¨˙«‡À ÏŸÙœpÃ‰ Ô«„⁄‡ ¨‰TŸ ÓœÊ ÈVÈœ÷Ÿa ¯Õ Á«aÃ‰ ¨ÏÕ‡ ¨_Œ ÏŒÓ ÆÌÈœ ÓÀÏ«ÚÀ‰ ÈÕ Á

Verses of Song

Temple Emanuel

Yishtabach So greatly is each verse of Torah revered that a blessing of thanks is said before and after each biblical reading. As Baruch She-amar was the blessing introducing the psalms of Pesukei d’Zimra, Yishtabach is the blessing that follows them. The ﬁrst half of Yishtabach contains 15 expressions of praise for God; the last sentence (after “Baruch atah Adonai”) consists of 15 words. Some have seen this as an allusion to the Divine Name— “Yud-Hei,” whose numerical value is 15; thus the prayer gives praise to God not only in its content, but in its form as well. We recite in the P’sukei d’Zimra, each beginning and ending with the Hallelujah (Yud-Hei), “Praise You the Lord.” The prayer concludes with the words, “Chei Ha-o-la-mim” — “the Life of the worlds.” We have been praising God, God’s might, wisdom and kindness; we have extolled God as the Creator of everything that exists and breathes. But God is not merely the Creator of these things; God is the very Life of all these things. God is the origin of life and God is Life, the never-ending and never-resting energy and driving force of the whole universe. We begin the P’sukei d’Zimra with “Blessed be the One Who spoke and the world came into existence.” We conclude with, “God is the only King, the Life of the worlds.” 1 —ADAPTED FROM R ABBI NOSSON SCHER MAN, THE COMPLETE ARTSCROLL SIDDUR

We are told that God’s name as it is spoken means that God is Lord of all. But the Name as written is that of God beyond: The One who was and is and will be, the source of life for all the worlds. The very letters of this Name are themselves the source of life. When those of understanding heart begin to pray and come upon the Name, they see all this before them. Can there be a greater joy than speaking face to face with the Eternal One, the life of every soul? Of such moments scripture says: “Let God kiss me with the kisses of God’s mouth.” 2 —R ABBI R AMI SHAPIRO, YOUR WOR D IS FIR E

(1) Rabbi Nosson Scherman; (2) Rabbi Rami Shapiro.

Morning Service for Shabbat & Festivals

Chatsi Kaddish

P’sukei d’Zimra

Half Kaddish

Yit-ga-dal v’yit-ka-dash

Exalted and sanctiﬁed

sh’mei ra-ba, [A-mein]

be God’s great Name

b’al-ma di-v’ra chi-ru-tei, v’yam-lich mal-chu-tei, b’chai-yei-chon uv’yo-mei-chon, uv’chai-yei d’chol beit Yis-ra-eil, ba-a-ga-la u-viz-man ka-riv, v’im’ru: A-mein.

in the world which God created and by God’s will may God rule God’s kingdom in your lifetime and in your days, and in the lifetime of the entire House of Israel, speedily and in the near future — and say: Amen.

Y’hei sh’mei ra-ba

May God’s great Name

m’va-rach, l’a-lam

be blessed forever

ul’al-mei al-ma-ya. [Yit-ba-rach] Yit-ba-rach v’yish-ta-bach,

and for all eternity. Blessed and praised,

v’yit-pa-ar v’yit-ro-mam v’yit-na-sei,

gloriﬁed, exalted and uplifted,

v’yit-ha-dar v’yit-a-leh v’yit-ha-lal,

honored, elevated and extolled

sh’mei d’ku-d’sha,

be the Name of the Holy One,

b’rich Hu, *l’ei-la min^kawl bir’cha’ta v’shi-ra-ta tush-b’cha-ta v’ne-che-ma-ta, da-a-mi-ran b’al’ma, v’im’ru: A-mein.

blessed is God; *above all the blessings and hymns, praises and consolation which we utter in the world— and say: Amen.

‫חצי קדיש‬ ÷Ã cKŸ˙œÈŸ Â ÏÃ cÃbŸ˙œÈ Æ‡ÀaU dÕÓ÷ Ÿ ‡TŸ · Èœ c ‡ÀÓŸÏÀÚŸa ¨dÈÕ˙»ÚYœ Î dÈÕ˙»ÎŸ ÏÃÓ _Èœ ÏŸÓÃÈŸ Â Ô«ÎÈÕÓ«ÈŸ ·» Ô«ÎÈÕ iÃ ÁŸa ÏÀ ÎE ÈÕ iÃ ÁŸ·» ÆÏÕ‡TŸ◊œÈ ˙ÈÕa ·ÈXJ ÔÃÓŸÊœ ·» ‡À ÏÀ‚⁄ÚÃa ∫ÔÕÓ‡ À »¯Ÿ Óœ‡ŸÂ ‡ÀaU dÕÓ÷ Ÿ ‡Õ‰ŸÈ ÌÃÏÀÚŸÏ _UÀ·Ó Ÿ ∫‡À iÃÓŸÏÀÚ ÈÕÓŸÏÀÚŸÏ» ÁÃaÃz÷ Ÿ œ ÈŸ Â _UÀaŸ˙œÈ ‡Õy › Ã Ÿ˙œÈŸ Â ÌÃÓ«¯Ÿ˙œÈŸ Â ¯Ã‡ÀtŸ˙œÈŸ Â ÏÃ lÃ‰Ÿ˙œÈŸ Â ‰Œ lÃÚŸ˙œÈŸ Â ¯Ã cÃ‰Ÿ˙œÈŸ Â ‡À÷ERŸ c dÕÓ÷ Ÿ Æ‡»‰ _ÈXŸa ÏÀ k Ôœ Ó ‡À lÕÚŸÏ™ ‡À˙TÈœ÷ŸÂ ‡À˙ÀÎYœ a ¨‡À˙ÀÓ€ÁŒŸ Â ‡À˙ÀÁŸa÷ Ÿ ‹z ¨‡ÀÓŸÏÀÚŸa ÔTÈœ Ó⁄‡Ãc ∫ÔÕÓÀ‡ »¯Ÿ Óœ‡ŸÂ

ON SHABBAT SHUVAH SUBSTITUTE:

*l’ei-la u-l’ei-la mi-kawl

*far above all the

ÏÀ kœÓ ‡À lÕÚŸÏ» ‡À lÕÚŸÏ™

Verses of Song

Temple Emanuel

Chatsi Kaddish The Kaddish functions to separate parts of the service. This Kaddish separates the “warm-up,” preparatory part of the service, from the “core service” which immediately follows. The “core service” opens with the Barchu, the call to worship.

w ANSWER

You build a bridge

you are afraid to cross. You start a sentence which trails to a question never ﬁnished. You sparkle like the water in the sunlight and then draw clouds around your shoulders, and the light goes out. You reach out in a thousand genuine and human ways, and then withdraw your hand. What you most dream of is reﬂected in the way your bridges, light and questions touch a human depth in others, draw them to you. As I extend my hand, I ask for nothing, but your noticing, acknowledging the gifts that you deny you have, yet say you want. The truths that your gifts draw from others— deep connection, human touch, the pain and joy— are not an accident. They are the answer to the question you are asking.1

—Judy Sorum Brown, The Sea Accepts All Rivers & Other Poems. Miles River Press: Alexandria, VA (2000) (1) Judy Sorum Brown, The Sea Accepts All Rivers & Other Poems. Miles River Press: Alexandria, VA (2000).

Photograph by Bill Aron

The Sh’ma and its Blessings

Temple Emanuel

Introduction to the Sh’ma and its Blessings

s we moved through the two introductory sections of our service, we made the transition from our homes to the synagogue and we have discovered a common language. Now we are ready to pray as part of a community. In the presence of a minyan, at least ten Jews over the age of thirteen, we

begin with a call to prayer, the Bar’chu. It is a responsive call. The prayer leader begins: “Bless Adonai who is to be blessed.” And we respond: “Bless Adonai who is to be blessed for ever and ever.” How is it possible that human beings can bless God? One would think it only worked the other way, since it is God who is the source of blessings. Chaim of Volozhyn, (1749–1821), a Kabbalist, suggests one answer: a person can call forth the Divine flow of blessing through speech. By blessing, we evoke what otherwise would have remained unrealized and unfulfilled. The one who blesses is an agent for the transformation of the one who is blessed. By blessing God, we enable God to bless us. But we are not yet ready to pray, if by prayer we mean speaking to God. Before we can speak to God, we need to speak about God, to clarify who God is and how God acts in the world. Before we can speak to God, we need to understand what claims God makes on us. That is the function of the third section of the service, the Sh’ma and its Blessings. The Sh’ma is really a declaration of faith, an act of allegiance. Like a flag that we raise in the morning and take down in the evening, the Sh’ma is a kind of flag raising, recited twice a day, in the evening and the morning, when we lie down and when we rise up. It consists of Biblical verses, though they are not in the order the appear in Torah. The Mishnah (c. 200 C.E.) explains that the first paragraph (Deuteronomy 6:4–8) proclaims the sovereignty of God while the second (Deuteronomy 11:13–21)

Ï‡¯˘È ÚÓ˘

declares the obligation to follow the mitzvot. It also tells us that we need to say the Sh’ma with kavanah, with intention and consciousness. It is almost as though we make God our God by our public declaration, and that because God is our God, God claims us through mitzvot. The third paragraph of the Sh’ma (Numbers 15:37–41) concretizes this declaration into ritual, through the commandment to wear tsitsit, the fringes on the tallit that symbolize both God’s sovereignty and God’s commandments. That’s why we gather the four tsitsit in our hand before we chant the Sh’ma, and why we cover our eyes with our hand to increase our concentration and kavanah. In the morning service, there are two blessings before the Sh’ma and one after. The first speaks of God as creator; the second, of God as revealer who gave us Torah as a gift because of God’s great love for us. The third describes God as redeemer, reminding us of the paradigmatic moment of liberation in our history, the splitting of the Sea of Reeds. The Sh’ma itself is often called the watchword of our faith: “Listen, Israel: YHVH is our God, YHVH alone.” Listen, you who are part of the people of Israel, the people whose name means ‘Godwrestler’: YHVH is our God, all there is is YHVH.” There is only one Power, one Source, one field of energy, and it links everything together as One. And because we are all part of the One, we have obligations to each other and to our world. So focus your attention now on listening and on wrestling with God in order to clarify your own vision of God, and try to experience the power of creation, revelation and liberation in your own life and in our world. And get ready to affirm your faith… and to have that faith make a difference in how you live your life.

K’riat Sh’ma and Its Brachot

Morning Service for Shabbat & Festivals

PLEASE STAND.

K’riat Sh’ma and its Blessings Bar’chu

The Call to Worship

‫קריאת שמע וברכות‬ ‫ברכו‬

CHAZZAN:

Bar’chu et A-do-nai ham’vo-rach.

Bless Adonai Who is blessed.

∫_T›·ŸÓÃ‰ À ÈŸ È ˙Œ ‡ »ÎYÀa

CONGREGATION RESPONDS, THEN CHAZZAN REPEATS:

Ba-ruch A-do-nai ham’vo-rach l’o-lam va-ed.

Yotseir Or Ba-ruch A-tah, A-do-nai,

Blessed is Adonai, Who is blessed forever and ever.

Creator of Light Blessed are You our Eternal God,

E-lo-hei-nu Me-lech ha-o-lam,

Ruler of the Universe,

yo-tseir or u-vo-rei cho-shech,

who makes light and creates darkness,

O-seh sha-lom u-vo-rei et ha-kol.

who ordains peace and fashions all things.1

_T›·ŸnÃ‰ À ÈŸ È _»¯Àa ∫„Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï

‫יוצר אור‬ ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ¨_Œ˘Á› ‡V«·» ¨¯«‡ ¯Õ ˆ«È Ì«ÏÀ÷ ‰Œ◊Ú› ∫Ï›kÃ‰ ˙Œ ‡ ‡V«·»

FOR THE ALTERNATIVE VERSION OF YOTSEIR WHICH IS TRADITIONALLY SAID ON SHABBAT, CONTINUE WITH HAKOL YODUCHA ON PAGE 46. THIS VERSION OF YOTSEIR BELOW (ALSO FOUND IN A TRADITIONAL WEEKDAY SERVICE) IS USED BY THE REFORM MOVMENT.

Hamei-ir La-arets Ha-mei-ir la-a-rets v’la-da-rim a-le-hah, b’rach-a-mim.

God Illuminates the Earth God illuminates the earth for those who dwell on it with compassion;

Uv’tu-vo m’cha-deish

and in goodness God renews

b’chawl^yom ta-mid

every day, continually,

ma-a-seh v’rei-shit.

the work of creation.

Mah^ra-bu ma-a-se-cha A-do-nai,

How many are Your works, Adonai;

ku-lam b’chawch-mah a-si-ta,

You made them all with wisdom,

mal’ah ha-a-rets kin-ya-ne-cha.

the earth is full of Your possessions.2

<> Tit’ba-ra-rach A-do-nai E-lo-hei-nu

Be blessed, Adonai, our God,

al she-vach ma-a-sei ya-de-cha.

for the excellent works of Your hands,

V’al m’o-rei or

and for the light-giving luminaries which

she-a-si-ta y’fa’a-ru-cha se-leh.

You made; they will glorify You forever.

Ba-ruch A-tah, A-do-nai, yo-tseir ha-m’o-rot.

Blessed are You Adonai, Creator of light. CONTINUE WITH EIL ADON ON PAGE 52.

(1) cf. Isaiah 45:7; (2) Psalms 104:24.

‫המאיר לארץ‬ ıWÀ‡ÀÏ ¯Èœ‡ÕnÃ‰ ÆÌÈœ Ó⁄ÁUŸ a À‰ÈŒ ÏÀÚ ÌÈXÀ cÃÏŸÂ ÷Õ cÃÁŸÓ «·»ËŸ ·» „Èœ ÓÀz Ì«È–ÏÀ ÎŸa ∫˙Èœ÷‡VŸ · ‰Õ◊⁄ÚÃÓ ÆÀÈŸ È ^ÈŒ◊⁄ÚÃÓ »aU–‰ÀÓ ¨À˙Èœ◊ÀÚ ‰ÀÓŸÎÀÁŸa ÌÀ l‹k ∫^Œ À ÈŸ N ıWÀ‡À‰ ‰À‡ŸÏÀÓ »ÈÕ‰¿€‡ À ÈŸ È _UÀaŸ˙œz ºæ Æ^ÈCÀ È ‰Õ÷⁄ÚÃÓ ÁÃ·÷ Œ ÏÃÚ ¯«‡ ÈV«‡Ÿ Ó ÏÃÚŸÂ Æ‰À ÏŒq ^»¯⁄‡ÀÙŸÈ À˙Èœ◊ÀÚ÷ Œ ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa Æ˙«¯«‡Ÿ nÃ‰ ¯Õ ˆ«È

The Sh’ma and its Blessings

Temple Emanuel

K’riat Sh’ma and its Blessings Bar’chu We stand for the Bar’chu, the “call to worship.” It is traditional for the reader or cantor to chant the ﬁrst line, bowing at “bar’chu” and standing straight at “Adonai.” The congregation responds with the second line, bowing at “baruch” and standing straight at “Adonai.” These two physical movements symbolize our humility in God’s presence and our need to “face” God directly.1

w Yotseir Or This prayer is taken from the prophet Isaiah, who was responding to a view of the world in which people believed in a force of good and separate force of evil. Isaiah wrote: “I am the Eternal, and there is none else. I form light and darkness, I make peace and create evil.” (45: 6–7) The early rabbis were uncomfortable with acknowledging that God is the source of evil and changed “who creates evil” to “who creates all.” 2 —R ABBI SHIR A MILGR AM, ENTR ANCES TO HOLINESS AR E EVERY WHER E

w WHY I WAKE EARLY

H ello, sun in my face.

Hello, you who make the morning and spread it over the ﬁelds and into the faces of the tulips and the nodding morning glories, and into the windows of, even, the miserable and the crotchety— best preacher there ever was, dear star, that just happens to be where you are in the universe to keep us from ever-darkness, to ease us with warm touching, to hold us in the great hands of light— good morning, good morning good morning. Watch, now, how I start the day In happiness, in kindness.3

H ere I am, waiting. Watching. Listening. Attending to what is within and without. The whispered breath of God ﬁlls me with wonder and wisdom, and I bend embraced by the One who is all. For a moment, I no longer breathe, I am breathed. For an instant, I know the truth of who I am — God’s breath, a ﬂeeting exhalation of All into This. How wondrous this moment when breath breathes and knows itself Divine! 4

—R ABBI R AMI SHAPIRO, WOR DS OF FIR E

(1) Rabbi Nosson Scherman, The Complete Artscroll Siddur; (2) Rabbi Shira Milgram; (3) Mary Oliver; (4) Rabbi Rami Shapiro.

Morning Service for Shabbat & Festivals

K’riat Sh’ma and Its Brachot

FOR THE TRADITIONAL VERSION OF YOTSEIR FOR SHABBAT, BEGIN BELOW.

Hakol Yoducha Ha-kol yo-du-cha,

All will thank You,

v’ha-kol y’sha-b’chu-cha,

all will praise You,

v’ha-kol yo-m’ru: Ein ka-dosh ka-A-do-nai. Ha-kol y’ro-m’mu-cha se-la, yo-tseir ha-kol, Ha-eil ha-po-tei-ach b’chawl yom, dal’tot sha-a-rei miz-rach,

and all will proclaim: “There is none holy like Adonai.”1 All will exalt You, forever, Creator of all. The Almighty Who opens each day the doors of the gates of the east

u-vo-kei-a cha-lo-nei ra-ki-a,

and pierces the windows of the ﬁrmament;

mo-tsi cha-ma mi-m’ko-ma,

Who brings the sun out of its place

u-l’va-na mi-m’chon shiv-tah,

and the moon from its dwelling-place;

u-mei-ir l’o-lam ku-lo, u-l’yo-sh’vav, she-ba-ra b’mi-dat ha-ra-cha-mim, Ha-mei-ir la-a-rets, v’la-da-rim a-le-ha b’ra-cha-mim,

and illuminates the entire world and to its inhabitants, whom God created with the attribute of mercy. God illuminates the earth and those who dwell on it with compassion

uv-tu-vo m’cha-deish

and in God’s goodness renews

b’chawl^yom ta-mid

every day, continually,

ma-a-sei v’rei-shit.

the work of creation.

Ha-me-lech ha-m’ro-mam l’va-do mei-az, ha-m’shu-bach v’ha-m’fo-ar

The Sovereign Who alone is exalted from then; Who is praised, gloriﬁed,

v’ha-mit-na-sei mi-mot o-lam.

and uplifted from the beginning of time.

E-lo-hei o-lam, b’ra-cha-me-cha

Eternal God—in Your abundant mercy

ha-ra-bim ra-cheim a-lei-nu. A-don u-zei-nu, tsur mis-ga-bei-nu, ma-gein yish-ei-nu, mis-gav ba-a-dei-nu. Ein k’er-k’cha,

have compassion on us. Master of our strength, Rock of our stronghold, Shield of our deliverance, Stronghold for us, There is none compared to You,

v’ein zu-la-te-cha,

and none other than You,

e-fes bil-te-cha,

nothing exists without You

u-mi do-me lach.

All Will Thank You

Ein k’er-k’cha A-do-nai E-lo-hei-nu ba-o-lam ha-zeh, v’ein zu-la-t’cha mal-kei-nu l’cha-yei ha-o-lam ha-ba. E-fes bil-t’cha

and who is like You? There is none to be compared to You, Adonai, our God, in this world; and there is none beside You, our Sovereign, in the life of the World to Come; Nothing exists without You

go-a-lei-nu li-mot ha-ma-shi-ach,

our Redeemer in the days of the Messiah;

v’ein do-me l’cha mo-shi-ei-nu

and there is none like You, our Deliverer,

lit-chi-yat ha-kol / ha-mei-tim.

at the resurrection of all / the dead.

(1) I Samuel 2:2.

‫הכל יודוך‬ ¨^»„«È Ï›kÃ‰ ¨^»ÁŸ a÷ Ã Ÿ È Ï›kÃ‰ŸÂ »¯Ÿ Ó‡›È Ï›kÃ‰ŸÂ ∫ÀÈŸ ÈÃ k ÷«„J ÔÈÕ‡ ¨‰À ÏŒq ^»ÓŸ Ó«¯Ÿ È Ï›kÃ‰ ∫Ï›kÃ‰ ¯Õ ˆ«È Ì«È ÏÀ ÎŸa Ã ÁÕ˙«tÃ‰ ÏÕ‡À‰ ¨ÁTŸ Êœ Ó ÈV⁄ Ú÷ Ã ˙«˙Ÿ ÏÃc ÃÚÈNT ÈÕ «lÃ Á ÃÚL«·» ¨dÀÓ«˜Ÿ nœÓ ‰ÀnÃÁ ‡Èœ ˆ«Ó ¨dÀzŸ·÷ œ Ô«ÎŸ nœÓ ‰À À·ŸÏ» ÌÀ Ï«ÚÀ Ï ¯Èœ‡ÕÓ» ¨ÂÈÀ·÷ Ÿ «ÈŸ Ï» «l‹ k ∫ÌÈœ Ó⁄ÁUÀ‰ ˙Ã cœÓŸa ‡TÀa÷ Œ ıWÀ‡ÀÏ ¯Èœ‡ÕnÃ‰ ÆÌÈœ Ó⁄ÁUŸ a À‰ÈŒ ÏÀÚ ÌÈXÀ cÃÏŸÂ ÷Õ cÃÁŸÓ «·»ËŸ ·» „Èœ ÓÀz Ì«È–ÏÀ ÎŸa ∫˙Èœ÷‡VŸ · ‰Õ◊⁄ÚÃÓ ÆÊÀ‡ÕÓ «cÃ·ŸÏ ÌÀÓ«¯Ÿ ÓÃ‰ _Œ ÏŒnÃ‰ ¯À‡Ù› Ÿ ÓÃ‰ŸÂ ÁÀa÷ ‹ Ÿ ÓÃ‰ ∫ÌÀ Ï«Ú ˙«ÓÈœ Ó ‡Õy › Ã Ÿ˙œnÃ‰ŸÂ ÌÈœ aUÀ‰ ^ÈŒ Ó⁄ÁUŸ a ¨ÌÀ Ï«Ú ÈÕ‰¿€‡ Æ»ÈÕ ÏÀÚ ÌÕ ÁU ¨»ÕaÃb◊ Ÿ œ Ó ¯»ˆ »Õ f‹ Ú Ô«„⁄‡ ∫»B⁄ ÚÃa ·À b◊ Ÿ œ Ó ¨»ÕÚ÷ Ÿ œ È ÔÕ ‚ÀÓ ^Œ kYŒ ÚŸk ÔÈÕ‡ ¨^Œ˙ÀÏ»Ê ÔÈÕ‡ŸÂ ¨^ŒzŸÏœa ÒŒ ÙŒ‡ ∫_À l ‰Œ Ó«c Èœ Ó» ^Ÿ kYŒ ÚŸk ÔÈÕ‡ ºæ ¨‰Œ fÃ‰ ÌÀ Ï«ÚÀa ¨»ÈÕ‰¿€‡ À ÈŸ È »Õ kŸÏÃÓ ^Ÿ˙ÀÏ»Ê ÔÈÕ‡ŸÂ Æ‡ÀaÃ‰ ÌÀ Ï«ÚÀ‰ ÈÕ iÃ ÁŸÏ ^ŸzŸÏœa ÒŒ ÙŒ‡ ÆÃ ÁÈœ÷ÀnÃ‰ ˙«ÓÈœ Ï »Õ Ï⁄‡«b »ÕÚÈœ÷«Ó ^Ÿ Ï ‰Œ Ó«c ÔÈÕ‡ŸÂ ∫ÌÈœ˙ÕÓ Ø Ï›kÃ‰ ˙Ã iœ ÁŸ˙œÏ

The Sh’ma and its Blessings

Temple Emanuel

The Talmud states that this prayer was designed to refute the belief in dualism that asserted that there were

two gods, one who ruled over light and good, the other who ruled over darkness and evil. In this prayer we afﬁrm our belief in the one true God, who is sovereign over everything. Although dualism as a formal religion no longer exists, we must be careful to avoid dualistic thinking. Those who try to explain why there is evil in the world and why innocent people suffer, by saying that God has lost control over the world, are essentially dualists. “God makes peace,” says the prayer. The word “shalom” means not only peace, but also “completion.” There is a harmony in the universe which encompasses all space and time. One cannot pick up a tiny fragment of the universe and try to understand it. Although it may make absolutely no sense by itself, this little fragment ﬁts into the complete and comprehensive design of the universe, which can never be known to us.1 —R ABBI ABR AHAM T WERSKI, M.D.

w “When God is seated upon the throne, a fire of silence falls upon the heavenly beings.” When a person says the words of prayer so that they become a throne for God an awesome silent fire takes hold of him. Then he knows not where he is; he cannot see, he cannot hear. All this happens in the flash of an instant — as he ascends beyond the world of time.2 —R ABBI ARTHUR GR EEN AND BAR RY HOLTZ, EDS., YOUR WOR D IS FIR E: THE HASIDIC MASTERS ON CONTEMPLATIVE PR AYER

When you focus all your thought on the power of the words,

you may begin to see the sparks of light that shine within them. The sacred letters are the chambers into which God pours God’s ﬂowing light. The lights within each letter, as they touch, ignite one another, and new lights are born. It is of this the Psalmist says: “Light is sown for the righteous, and joy for the upright in heart.” 3 —R ABBI ARTHUR GR EEN AND BAR RY HOLTZ, EDS., YOUR WOR D IS FIR E: THE HASIDIC MASTERS ON CONTEMPLATIVE PR AYER

w Unless we believe that God renews the whole of creation every day, our prayers grow old and stale. In Lamentations 3:23 it is written, “They [God’s mercies] are new every morning. Great is Your faithfulness.” The fact that the world is new to us every morning, that is God’s great faithfulness.4 —BA AL SHEM TOV

(1) Rabbi Abraham Twerski, M.D; (2) Rabbi Arthur Green and Barry Holtz (eds.); (3) Rabbi Arthur Green and Barry Holtz (eds.); (4) Baal Shem Tov.

Morning Service for Shabbat & Festivals

K’riat Sh’ma and Its Brachot

WHEN YOM TOV IS ON A WEEKDAY, OMIT EL ADON BELOW.

Eil Adon Eil A-don, al kawl^ha-ma-a-sim, Ba-ruch um-vo-rach, b’ﬁ kawl^n’sha-ma. Gawd-lo v’tu-vo, ma-lei o-lam, Da-at ut’vu-na so-v’vim o-to. Ha-mit-ga-eh, al cha-yot ha-ko-desh, V’neh-dar b’cha-vod, al ha-mer-ka-vah.

Almighty Master Almighty, Master over all [created] works, Blessed is God and God is blessed by the mouth of every soul.

¨ÌÈœ◊⁄ÚÃnÃ‰–ÏÀ k ÏÃÚ Ô«„À‡ Ï‡ Õ _T›·ŸÓ» _»¯Àa Æ‰ÀÓ÷ À Ÿ p–ÏÀ k Èœ ÙŸa

God’s greatness and goodness ﬁll the world, perception and understanding surround God.

¨ÌÀ Ï«Ú ‡Õ ÏÀÓ «·»ËŸ Â «ÏEÀ b ∫«˙«‡ ÌÈœ ·Ÿ·Ò› ‰À »·Ÿ˙» ˙ÃÚÃ c

God is most high, over the holy chayot,

÷CwÃ‰ ˙«iÃ Á ÏÃÚ ‰Œ ‡ÀbŸ˙œnÃ‰ Æ‰À·ÀkYŒ nÃ‰ ÏÃÚ „«·À ÎŸa ¯À cŸ‰ŒŸ Â

and adorned in glory above the chariot,

Z’chut u-mi-shor, lif-nei chis-o, merit and uprightness are before God’s throne, Che-sed v’ra-cha-mim, lif-nei ch’vo-do. kindness and mercy are before God’s glory. To-vim m’o-rot she-ba-ra E-lo-hei-nu, Y’tsa-ram b’da-at, b’vi-na, uv-has-keil. Ko-ach u-g’vu-rah na-tan ba-hem, Li-h’yot mosh’lim, b’ke-rev tei-veil.

‫אל אדון‬

Good are the luminaries which our God created. God formed them with perception, understanding and wisdom. And power God put into them to be rulers within the inhabited world.

¨«‡Ÿ ÒœÎ ÈÕ Ÿ ÙœÏ ¯«÷Èœ Ó» ˙»ÎŸ Ê ∫«„«·Ÿ Î ÈÕ Ÿ ÙœÏ ÌÈœ Ó⁄ÁUŸ Â „Œ ÒŒÁ ˙«¯«‡Ÿ Ó ÌÈœ ·«Ë ¨»ÈÕ‰¿€‡ ‡TÀa˘ Œ ˙ÃÚAŸ a ÌTÀ ˆŸÈ ÆÏÕ k◊ Ÿ Ã‰Ÿ·» ‰À Èœ ·Ÿa ¨ÌŒ ‰Àa ÔÃ˙À ‰T»·Ÿ ‚» Ã Ák› ∫ÏÕ·Õz ·WMŸ a ÌÈœ Ï÷ Ÿ «Ó ˙«ÈŸ ‰œÏ

Full of luster and radiating brightness, beautiful is their luster throughout the world.

¨dÃ ‚› ÌÈNÈœ ÙŸÓ» ÂÈœ Ê ÌÈœ‡ÕÏÓ Ÿ ÆÌÀ Ï«ÚÀ‰–ÏÀ ÎŸa ÌÀ ÂÈœ Ê ‰Œ ‡À 

Joyous in their rising and happy in their setting, they perform with reverence, the will of their Possessor.

ÌÀ˙‡Õ ˆŸa ÌÈœ ÁÕÓ◊ Ÿ ¨ÌÀ‡«·Ÿ a ÌÈœ◊◊ À ŸÂ ∫ÌÀ «˜ Ô«ˆY ‰ÀÓÈÕ‡Ÿa ÌÈœ◊Ú›

P’eir v’cha-vod no-t’nim lish-mo, Tsa-ha-la v’ri-na l’zei-cher mal-chu-to.

Glory and honor they give to God’s Name, jubilation and song at mention of God’s reign.

¨«ÓŸ÷œÏ ÌÈœ Ÿ˙« „«·À ÎŸÂ ¯Õ‡Ÿt Æ«˙»ÎŸ ÏÃÓ ¯Œ ÎÕÊŸ Ï ‰À pXŸ Â ‰À Ïﬂ‰Àˆ

Ka-ra la-she-mesh va-yiz-rach or, Ra-ah v’hit-kin tsu-rat ha-l’va-na.

God called to the sun and it shone with light,

¨¯«‡ ÁUŸ Êœ iÃ Â ÷Œ Óg Œ Ã Ï ‡TJ ∫‰À À·ŸlÃ‰ ˙U»ˆ ÔÈNŸ˙œ‰ŸÂ ¨‰À‡T

M’lei-im ziv, um-ﬁ-kim no-gah, Na-eh zi-vam b’chawl^ha-o-lam. S’mei-chim b’tsei-tam, v’sa-sim b’vo-am, O-sim b’ei-ma r’tson ko-nam.

She-vach no-t’nim lo, kawl^ts’va ma-rom, Tif-e-ret ug’du-la, s’ra-ﬁm v’o-fa-nim, v’cha-yot ha-ko-desh.

God saw and fashioned the form of the moon. Praise [they] give to God, all hosts on high, glory and greatness [are given to God by] the seraﬁm, the ofanim, and the holy chayot.

«Ï ÌÈœ Ÿ˙« ÁÃ·÷ Œ ¨Ì«¯ÀÓ ‡À·Ÿˆ–ÏÀ k œ ¨‰À lHŸ ‚ŸÂ ˙WŒ ‡ŸÙz ÌÈœ pÃ Ù«‡Ÿ Â ÌÈœ ÙTŸ◊ ∫÷C›wÃ‰ ˙«iÃ ÁŸÂ

The Sh’ma and its Blessings

Temple Emanuel

El Adon The 22 phrases in this liturgical poem each begin with a successive letter of the Alef-Bet. The artful literary structure reinforces the theme of the prayer: God’s universe is elegantly and harmoniously ordered according to the will of the Creator. Angels on high sing praise to the Holy One, as the sun and moon enact their divinely-ordained dance in the heavens. After praising the radiance of the heavenly bodies, the prayer ends with a messianic call for “or chadash — a new light” to shine upon Zion.

G od is in the details.

—LUDW IG MIES VAN DER ROHE

w ON SEEING THE SOLAR ECLIPSE OF 1991

“The universe works,” proclaimed Dr. Rosenzweig, a gynecologist from Burlingame, California. “There’s some satisfaction in that…” The sky got very dark, the horns of the crescent sun shrank… as the sun disappeared, and the leading edge of the moon’s shadow swept over them at 1,500 miles an hour… They put away their filters and looked up at a blank circle surrounded by a pure white ring of light, the corona formed by the sun’s atmosphere… Dr. Rosenzweig was having trouble looking through his viewfinder. “I’ve been crying for four minutes,” he said. “I haven’t taken any 35 mm pictures because I just forgot about it. I’m absolutely awed…” Dr. Rosenzweig stood up and started clapping. “Encore! Encore!” he shouted. And then, upon reflection, “Author! Author!” 2 —THE NEW YOR K TIMES, JULY 12, 1991

I want to know how God created this world. I am not interested in this or that phenomenon, in the spectrum of this or that element. I want to know God’s thoughts; the rest are details.3 —ALBERT EINSTEIN, EINSTEIN: THE LIFE AND TIMES

(1) Ludwig Mies van der Rohe; (2) New York Times; (3) Albert Einstein.

Morning Service for Shabbat & Festivals

La-eil Asher Shavat La-eil A-sher Sha-vat mi-kawl^ha-ma-a-sim,

To the Almighty Who Rested To the Almighty, Who rested from all the creation.

ba-yom ha-sh’vi-i, hit-a-lah,

On the Seventh Day, God elevated God’s self

v’ya-shav al ki-sei ch’vo-do;

and sat upon the throne of God’s honor.

Tif-e-ret a-tah l’yom ha-m’nu-cha

With glory God became enwrapped for the day of rest,

o-neg ka-ra l’yom Ha-sha-bat.

a delight, God called the Sabbath Day;

Zeh she-vach shel yom ha-sh’vi-i

this is the praise of the Seventh Day—

she-bo sha-vat Eil mi-kawl^m’lach-to, V’yom ha-sh’vi-i m’sha-bei-ach v’o-meir: “Miz-mor shir l’yom Ha-sha-bat:

that on it, the Almighty rested from all God’s work. The Seventh Day [itself] offers praise saying:

‘Tov l’ho-dot la-do-nai.’”

“A Psalm, a song by the Sabbath Day: ‘It is good to give thanks to Adonai.’”1

L’ﬁ-chach y’fa-a-ru vi-va-r’chu la-eil

Therefore glorify and bless the Almighty

kawl^y’tsu-rav, She-vach y’kar ug-du-la v’cha-vod, yi-t’nu la-eil Me-lech, yo-tseir kol, ha-man-chil m’nu-cha, l’amo Yis-ra-eil bik-du-sha-to b’yom Sha-bat ko-desh; Shim-cha A-do-nai E-lo-hei-nu yit-ka-dash, V’zich-r’cha mal-kei-nu yit-pa-ar, ba-sha-ma-yim mi-ma-al,

all beings that God has formed. Praise, honor, greatness and glory will they give to the Almighty Sovereign, Creator of all, Who apportions rest to God’s people Israel, in God’s holiness on the holy Shabbat Day. Your name, Adonai, Our God will be sanctiﬁed, and Your mention, our Sovereign, will be gloriﬁed in the heavens above

v’al ha-a-rets mi-ta-chat;

and on the earth below.

Tit-ba-rach mo-shi-ei-nu,

Be blessed, our Deliverer

al she-vach ma-a-sei ya-de-cha

for the praiseworthy work of Your hands

v’al m’o-rei or,

and for the light-giving luminaries which

she-a-si-ta y’fa-a-ru-cha, se-la.

You made—they will glorify You forever.

Titbarach Tit-ba-rach, tsur-ei-nu mal-kei-nu

Be Blessed Be blessed, our Former, our Sovereign,

v’go-a-lei-nu, bo-rei k’do-shim;

and our Redeemer—Creator of holy beings

Yish-ta-bach shim-cha la-ad mal-kei-nu;

praised be Your Name forever, our Sovereign,

Yo-tseir m’sha-r’tim va-a-sher m’sha-r’tav ku-lam o-m’dim b’rum o-lam u-mash’mi-im b’yir-a ya-chad b’kol, div-rei E-lo-him cha-yim, u-me-lech o-lam;

K’riat Sh’ma and Its Brachot

Who forms ministering angels; and Whose ministering angels all stand at the height of the Universe,2 and proclaim with reverence, in unison aloud the words of the living God, Ruler of the Universe.

Ku-lam a-hu-vim, ku-lam b’ru-rim,

All of them are beloved, all of them are pure,

ku-lam gi-bo-rim, v’chu-lam o-sim

all of them are mighty; and all of them perform

b’ei-ma uv-yir-a r’tson ko-nam.

with awe and reverence the will of their Possessor.

(1) Psalms 92:1–2; (2) cf. Jeremiah 10:10.

‫לאל אשר שבת‬ ˙Ã·÷ À ¯Œ÷⁄‡ ÏÕ‡ÀÏ ¨ÌÈœ◊⁄ÚÃnÃ‰–ÏÀ kœÓ ¨‰À lÃÚŸ˙œ‰ Èœ ÚÈœ ·g Ÿ Ã‰ Ì«iÃa ¨«„«·Ÿ Î ‡Õqœk ÏÃÚ ·Ã÷ À À ÈŸ Â ‰ÀËÀÚ ˙WŒ ‡ŸÙœz ¨‰À Á»Ÿ nÃ‰ Ì«ÈŸ Ï Æ˙Àa÷ Ã Ã‰ Ì«ÈŸ Ï ‡TJ ‚Œ ›Ú ¨Èœ ÚÈœ ·g Ÿ Ã‰ Ì«È ÏŒ÷ ÁÃ·÷ Œ ‰Œ Ê ¨«zŸ Î‡Ã ÏŸÓ–ÏÀ kœÓ ÏÕ‡ ˙Ã·÷ À «aŒ˘ ¨¯ÕÓ«‡Ÿ Â Ã ÁÕa÷ Ã Ÿ Ó Èœ ÚÈœ ·g Ÿ Ã‰ Ì«ÈŸ Â ¨˙Àa÷ Ã ∆ Ã‰ Ì«ÈŸ Ï ¯Èœ˘ ¯«ÓŸ Êœ Ó ¨À ÈŸ ÈÃ Ï ˙«„«‰Ÿ Ï ·«Ë ÏÕ‡ÀÏ »ÎYÀ·Èœ Â »¯⁄‡ÀÙŸÈ _À ÎÈœ ÙŸÏ ¨ÂÈT»ˆŸ È–ÏÀ k „«·À ÎŸÂ ‰À lHŸ ‚» ¯JŸ È ÁÃ·÷ Œ _Œ ÏŒÓ ÏÕ‡ÀÏ »ŸzœÈ «nÃÚŸÏ ‰À Á»Ÿ Ó ÏÈœ ÁŸÃÓÃ‰ ¨Ï›k ¯Õ ˆ«È ¨«˙ÀgHOœ a ÏÕ‡TŸ◊œÈ ¨÷CS ˙Ãa÷ ÕÃ Ì«ÈŸ a ¨÷Ã cKŸ˙œÈ »ÈÕ‰¿€‡ À ÈŸ È ^Ÿ Ó÷ œ »Õ kŸÏÃÓ ^YŸ ÎœÊŸ Â ÏÃÚÃnœÓ Ìœ ÈÃÓg À Ãa ¨¯Ã‡ÀtŸ˙œÈ Æ˙Ã ÁÀzœÓ ıWÀ‡À‰ ÏÃÚŸÂ »ÕÚÈœ÷«Ó _UÀaŸ˙œz ¨^ÈCÀ È ‰Õ◊⁄ÚÃÓ ÁÃ·÷ Œ ÏÃÚ ¯«‡ ÈV«‡Ÿ Ó ÏÃÚŸÂ ∫‰À ÏŒq ^»¯⁄‡ÀÙŸÈ À˙Èœ◊ÀÚ÷ Œ

‫תתברך‬ »Õ kŸÏÃÓ »V»ˆ _UÀaŸ˙œz ¨ÌÈœ÷«„O ‡V«a »Õ Ï⁄‡‚› Ÿ Â ¨»Õ kŸÏÃÓ „ÃÚÀÏ ^Ÿ Ó÷ œ ÁÃaÃ˙∆ ÷ Ÿ œÈ ¨ÌÈœ˙YÀ÷ŸÓ ¯Õ ˆ«È ¨ÌÀ l‹k ÂÈÀ˙YÀ÷ŸÓ ¯Œ÷⁄‡ÃÂ ¨ÌÀ Ï«Ú Ì»¯Ÿ a ÌÈDŸ Ó«Ú ¨Ï«˜Ÿ a „Ã ÁÃÈ ‰À‡Yœ ÈŸ a ÌÈœ ÚÈœ Ó÷ Ÿ ÃÓ» ÌÈœ iÃ Á ÌÈœ ‰¿€‡ ÈVŸ ·œc ÆÌÀ Ï«Ú _Œ ÏŒÓ» ¨ÌÈX»¯Ÿ a ÌÀ l‹k ¨ÌÈœ ·»‰⁄‡ ÌÀ l‹k ºæ ÌÈœ◊Ú› ÌÀ l‹ÎŸÂ ¨ÌÈX«aœ b ÌÀ l‹k ÆÌÀ «˜ Ô«ˆY ‰À‡Yœ ÈŸ ·» ‰ÀÓÈÕ‡Ÿa

V’chu-lam po-t’chim et pi-hem,

in holiness and purity,

b’shi-ra uv-zim-ra,

with song and music,

um-fa-a-rim u-ma-a-ri-zim, u-mak-di-shim, u-mam-li-chim: Et^Sheim Ha-eil Ha-me-lech ha-ga-dol ha-gi-bor v’ha-no-rah ka-dosh Hu.

and glorify, and revere, and sanctify, and proclaim the sovereignty of— —the Name of the Almighty, the Ruler, the Great, the Mighty, the awesome One; holy is God.1 And they all take upon

a-lei-hem ol mal-chut

themselves the yoke of Divine sovereignty

V’no-t’nim r’shut zeh la-zeh l’hak-dish l’yo-ts’ram, b’na-chat ru-ach, b’sa-fah v’ru-rah, u-vin-i-mah, k’du-shah, ku-lam k’e-chad o-nim v’o-m’rim b’yir-ah: “Ka-dosh! Ka-dosh! Ka-dosh! A-do-nai Ts’va-ot! M’lo chawl^ha-a-rets k’vo-do!” V’ha-o-fa-nim v’cha-yot ha-ko-desh b’ra-ash gadol mit-na-s’im, l’u-mat s’ra-ﬁm, l’u-ma-tam m’sha-b’chim v’o-m’rim: Ba-ruch k’vod A-do-nai, mi-m’ko-mo! L’eil ba-ruch, n’i-mot yi-tei-nu, la-me-lech Eil chai v’ka-yam, z’mi-rot yo-mei-ru v’tish-ba-chot yash-mi-u, Ki Hu l’va-do po-eil g’vu-rot o-seh cha-da-shot, ba-al mil-cha-mot, zo-rei-a ts’da-kot,

one from the other. And give leave to one another, to sanctify their Former in a spirit of serenity with clear speech and sweet harmony. They proclaim [God’s] holiness in unison, and reverently exclaim: “Holy, holy, holy is Adonai of hosts, the whole earth is ﬁlled with God’s glory.”2 And the Ofanim and the holy Chayot with a mighty sound rise toward the Seraﬁm. Facing them, they offer praise and say,

Or cha-dash al Tsi-on ta-ir,

÷«„J ÷«„J ÷«„J ¨˙«‡À·Ÿˆ À ÈŸ È Æ«„«·Ÿk ıWÀ‡À‰–ÏÀÎ ‡¿ŸÓ ÷C›wÃ‰ ˙«iÃ ÁŸÂ ÌÈœ pÃ Ù«‡À‰ŸÂ ºæ Ï«„À b ÷ÃÚUŸ a ¨ÌÈœ ÙTŸ◊ ˙Ãn‹ÚŸÏ ÌÈœ‡y ›Ÿ Ã Ÿ˙œÓ ∫ÌÈXŸ Ó«‡Ÿ Â ÌÈœ ÁŸa÷ ÕÃ Ÿ Ó ÌÀ˙Àn‹ÚŸÏ

Æ»ÕzœÈ ˙«ÓÈœ ÚŸ _»¯Àa ÏÕ‡ŸÏ ÏÕ‡ _Œ ÏŒÓŸÏ »¯ÕÓ‡›È ˙«¯œ ÓŸÊ ÌÀ iKŸ Â ÈÃ Á Æ»ÚÈœ Ó÷ Ÿ Ã È ˙«ÁÀa÷ Ÿ œ˙ŸÂ ¨˙«¯»·Ÿ b ÏÕÚ«t «cÃ·ŸÏ ‡»‰ Èœ k ¨˙«ÓÀ ÁŸÏœÓ ÏÃÚÃa ¨˙«÷À „⁄Á ‰Œ◊Ú› ¨˙«˜À „Ÿˆ ÃÚV«Ê ¨˙«Ú»÷Ÿ È Ã ÁÈœ ÓŸˆÃÓ ¨˙«lœ ‰Ÿ˙ ‡T« ¨˙«‡»ÙY ‡V«a Æ˙«‡À ÏŸÙœÃ‰ Ô«„⁄‡ «·»ËŸ a ÷Õ cÃÁŸÓÃ‰ „Èœ ÓÀz Ì«È ÏÀ ÎŸa Æ˙Èœ÷‡VŸ · ‰Õ◊⁄ÚÃÓ ¯Èœ‡Àz Ô«iœ ˆ ÏÃÚ ÷À „ÀÁ ¯«‡ ºæ ∫«¯«‡Ÿ Ï ‰TÕ‰ŸÓ »À l‹Î ‰Œ kŸÊœ Ÿ Â ∫˙«¯«‡Ÿ nÃ‰ ¯Õ ˆ«È À ÈŸ È ‰ÀzÃ‡ _»¯Àa

to the Sovereign, the Almighty, living and enduring they utter hymns and make praises heard. For God alone is the Performer of mighty deeds, Maker of new things; Master of battles, Sower of acts of righteousness, Creator of cures, Awesome in praise,

ma-a-sei v’rei-shit.

¨Ï«„À bÃ‰ _Œ ÏŒnÃ‰ ¨ÏÕ‡À‰ ÌÕ÷–˙Œ ‡ ∫‡»‰ ÷«„J ‡T«pÃ‰ŸÂ ¯«aœ bÃ‰ ÌÈœ ÏŸaKŸ Ó ÌÀ l‹ÎŸÂ ºæ ˙»ÎŸ ÏÃÓ Ï›Ú ÌŒ ‰ÈÕ Ï⁄Ú Æ‰Œ fœ Ó ‰Œ Ê Ìœ ÈÃÓ÷ À ¨‰Œ ÊÀ Ï ‰Œ Ê ˙»÷Y ÌÈœ Ÿ˙«Ÿ Â ¨Ã Á»¯ ˙Ã ÁÃŸ a ÌTŸ ˆ«ÈŸ Ï ÷Èœ cOÃ‰ŸÏ ¨‰ÀÓÈœ ÚŸœ ·» ‰T»¯Ÿ · ‰À Ù◊ À Ÿa „À ÁŒ‡Ÿk ÌÀ Ï‹k ‰ÀgHO ∫‰À‡Yœ ÈŸ a ÌÈXŸ Ó«‡Ÿ Â ÌÈœ «Ú

To the Blessed Almighty, they offer pleasant melodies;

bo-rei r’fu-ot, no-ra t’hi-lot,

b’chawl yom ta-mid

ÌŒ ‰Èœ t ˙Œ ‡ ÌÈœ ÁŸ˙«t ÌÀ l‹ÎŸÂ ¨‰T⁄ ﬂ‰ÀËŸ·» ‰ÀgHOœ a ¨‰TŸ ÓœÊŸ ·» ‰TÈœ÷Ÿa ¨ÌÈœ ÁŸa÷ Ã Ÿ Ó» ÌÈœ ÎYÀ·ŸÓŸ» ¨ÌÈœ ˆÈX⁄ ÚÃÓ» ÌÈX⁄‡ÀÙŸÓ» ∫ÌÈœ ÎÈœ ÏŸÓÃÓ» ÌÈœ÷Èœ cOÃÓ»

∫«Ó«˜ŸnÓ œ À ÈŸ È „«·Ÿk _»¯Àa

Causer of deliverance to sprout forth;

Ha-m’cha-deish b’tu-vo

Temple Emanuel

“Blessed is the glory of Adonai from God’s place.”3

mats-mi-ach y’shu-ot, a-don ha-nif-la-ot.

and they bless, and praise,

V’chu-lam m’ka-b’lim sha-ma-yim zeh mi-zeh.

And they all open their mouths

bi-k’du-sha uv’ta-ha-ra, um-va-r’chim um-sha-b’chim

The Sh’ma and its Blessings

Master of wonders. God renews in God’s goodness, each day, continuously, the work of creation. Shine a new light upon Zion, and

v’niz-keh chu-la-nu m’hei-ra l’o-ro.

may we all be privileged to [enjoy] its brightness.

Ba-ruch A-tah A-do-nai, Yo-tseir ha-m’o-rot.

Blessed are You, Adonai, Former of luminaries.

(1) cf. Deuteronomy 10:17 and Psalms 99:3; (2) Isaiah 6:3; (3) Ezekiel 3:12.

Morning Service for Shabbat & Festivals

Ahavah Rabah A-ha-vah ra-ba a-hav-ta-nu, A-do-nai E-lo-hei-nu, chem-lah g’do-lah vi-tei-rah

K’riat Sh’ma and Its Brachot

With Abundant Love With abundant love You have loved us Adonai, our God; With great and abundant pity

cha-mal-ta a-lei-nu.

You have pitied us.

A-vi-nu mal-kei-nu,

Our Parent, our Sovereign!

ba-a-vur A-vo-tei-nu v’i-mo-tei-nu

for the sake of our ancestors

she-bat’chu v’cha,

who trusted in You,

va-t’la-m’deim chu-kei cha-yim,

and whom You taught statutes of life,

kein t’cha-nei-nu ut-lam’dei-nu.

so too, be gracious to us and teach us.

A-vi-nu ha-av ha-ra-cha-man ha-m’ra-cheim, ra-cheim a-lei-nu,

Our Parent, merciful Parent, Who is compassionate, have compassion on us

v’tein b’li-bei-nu,

and put in our hearts

l’ha-vin ul-has-kil,

to understand and be intellectually creative,

lish-mo-a, lil-mod u-l’la-meid, lishmor, v-la-a-sot ul-ka-yeim, et kawl div-rei tal-mud to-ra-te-cha b’a-ha-vah.

to listen, to learn, and to teach, to preserve, to practice, and to fulﬁll all the words of instruction in Your Torah with love.

V’ha-eir ei-nei-nu b’to-ra-te-cha,

And enlighten our eyes in Your Torah and

v’da-beik li-bei-nu b’mits-vo-te-cha,

attach our hearts to Your commandments,

v’ya-cheid l’va-vei-nu, l’a-ha-va ul-yir-a et^sh’me-cha, v’lo nei-vosh l’o-lam va-ed. Ki v’sheim kawd-sh’cha ha-ga-dol v’ha-no-ra ba-tach-nu, na-gi-la v’nis-m’cha bi-shu-a-te-cha.

and unify our hearts to love and fear Your Name;1 and may we not be put to shame, forever and ever for in Your holy Name, great and awesome, have we trusted; may we exult and rejoice in Your deliverance.

‫אהבה רבה‬ ¨»ÀzŸ·Ã‰⁄‡ ‰ÀaU ‰À·⁄‰Ã‡ ¨»ÈÕ‰¿€‡ À ÈŸ È ‰TÕ˙Èœ Â ‰À Ï«„Ÿ ‚ ‰À ÏŸÓŒÁ Æ»ÈÕ ÏÀÚ ÀzŸÏÃÓÀÁ ¨»Õ kŸÏÃÓ »Èœ ·À‡ »ÈÕ˙«nœ‡ŸÂ »ÈÕ˙«·⁄‡ ¯»·⁄ ÚÃa ¨^Ÿ · »ÁŸ ËÀa÷ Œ ¨ÌÈœ iÃ Á ÈÕ w‹Á ÌBŸ nÃÏŸzÃÂ Æ»BŸ nÃÏŸ˙» »Õ pÀ ÁŸz ÔÕ k ¨ÔÀÓ⁄ÁUÀ‰ ·À‡À‰ ¨»Èœ ·À‡ ¨»ÈÕ ÏÀÚ ÌÕ ÁU ¨ÌÕ ÁUŸ ÓÃ‰ »ÕaœÏŸa ÔÕ˙ŸÂ ¨ÏÈœ k◊ Ÿ Ã‰ŸÏ» ÔÈœ ·À‰ŸÏ ¨„ÕnÃÏŸÏ» „›ÓŸÏœÏ ¨ÃÚÓ› ÷ Ÿ œÏ ÌÕ iKŸ Ï» ˙«◊⁄ ÚÃÏŸÂ ¯›Ó÷ Ÿ œÏ ^Œ˙T«z „»ÓŸ ÏÃ˙ ÈVŸ ·œc ÏÀ k ˙Œ ‡ Æ‰À·⁄‰Ã‡Ÿa ¨^Œ˙T«˙Ÿ a »ÈÕ ÈÕÚ ¯Õ‡À‰ŸÂ ¨^ÈŒ˙«Ÿ ˆœÓŸa »ÕaœÏ ˜ÕaAŸ Â »Õ·À·ŸÏ „Õ ÁÃÈŸ Â ¨^Œ Ó÷ Ÿ –˙Œ ‡ ‰À‡Yœ ÈŸ Ï» ‰À·⁄‰Ã‡ŸÏ ∫„Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï ÷«·Õ  ‡¿Ÿ Â ^Ÿ÷EJ ÌÕ÷Ÿ· Èœ k ‰À ÏÈœ ‚À ¨»Ÿ ÁÀËÀa ‡T«pÃ‰ŸÂ Ï«„À bÃ‰ Æ^Œ˙ÀÚ»÷Èœ a ‰À ÁŸÓ◊ Ÿ œ Ÿ Â

AT THIS POINT, SOME WHO WEAR TALLIT GATHER THE FOUR TSITSIT IN ONE HAND TO HOLD THEM THROUGHOUT THE SH’MA.

Va-ha-vi-ei-nu l’sha-lom

And bring us in peace

mei-ar-ba kan-fot ha-a-rets,

from the four corners of the earth

v’to-li-chei-nu ko-m’mi-yut l’ar-tsei-nu.

and lead us upright into our land.

<> Ki Eil po-eil y’shu-ot A-tah, u-va-nu va-char-ta mi-kawl am v’la-shon, v’kei-rav-ta-nu l’shim-cha ha-ga-dol se-la be-e-met, l’ho-dot l’cha ul-ya-ched-cha b’a-ha-vah. Ba-ruch A-tah A-do-nai,

Because, You are the Almighty, Who performs acts of deliverance, and You have chosen us from among all peoples and tongues, and You have brought us close to Your great Name, forever in truth; that we may give thanks to You, and proclaim Your Oneness, with love. Blessed are You, Adonai,

ha-bo-cheir b’a-mo Yis-ra-eil b’a-ha-vah. Who chooses God’s people Israel with love. (1) cf. Psalms 86:11.

Ì«ÏÀ÷ŸÏ »Õ‡Èœ ·⁄‰ÃÂ ¨ıWÀ‡À‰ ˙«ÙŸ Ã k ÚÃaYÃ‡ÕÓ ¨»Õ ˆYÃ‡ŸÏ ˙»iœ ÓŸÓ«˜ »Õ ÎœÏ«˙Ÿ Â ÏÕ‡ Èœ k ºæ ¨‰ÀzÀ‡ ˙«Ú»÷Ÿ È ÏÕÚ«t ÀzYÃ ÁÀ· »À·» ÆÔ«÷À ÏŸÂ ÌÃÚ ÏÀ kœÓ »ÀzŸ·ULŸ Â ˙Œ Ó€‡€a ‰À ÏŒÒ Ï«„À bÃ‰ ^Ÿ Ó÷ œ ŸÏ ^Ÿ Ï ˙«„«‰Ÿ Ï Æ‰À·⁄‰Ã‡Ÿa ^EŒ ÁÃÈŸ ÏŸ» ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa Æ‰À·⁄‰Ã‡Ÿa ÏÕ‡TŸ◊œÈ «nÃÚŸa ¯Õ Á«aÃ‰

The Sh’ma and its Blessings

Temple Emanuel

Ahavah Rabah The Sh’ma, the afﬁrmation of our faith, is found in the service surrounded by a triptych of the Ahavah Rabah, V’ha-eir Ei-neinu, and the V’ahavta. They speak of a contract which we, the Jewish people, have with God. The ﬁrst two, which come before the Sh’ma, talk about what God promises his people in the contract. The last, which comes after the Sh’ma, speaks about what God’s people promise to God as their part of the bargain.1 —RON ROSENBLATT

I am loved.

Too easy to say, perhaps. Too fleeting a feeling upon which to anchor a life. And yet it is so. I am loved. Though not always by me. From my earliest days I was helped and guided to find the path of justice, mercy, and humility. Some guides were clear: parents, grandparents, teachers, friends. Some were subtle, unexpected, often painful. They are all and always with me. When I quiet my mind and still my heart, When I cease the nervous doing that so often passes for purposeful living, I sense their wisdom echoing in my heart. I call out and hear the Echo, my voice no longer mine, and richer. I listen and learn. Through tales and tradition, through law and acts of kindness, I find my way. I take mitzvot upon myself and seek to walk the path of righteousness. They, too, become my guides, and I think of them daily. May I never withdraw my love from this path. Blessed are they who love the way of Israel.2 —R ABBI R AMI SHAPIRO, WOR DS OF FIR E

O ne who loves brings God and the world together.

—MARTIN BUBER, THE WAY OF R ESPONSE

w In gathering together the four corners of the tallit, we gather our scattered thoughts and focus on unity — uniting our people, uniting the disparate element of our lives with the oneness that links all that is. This is the inner unity out of which our hearts speak the Sh’ma. 4 —R ABBI DAV ID A. TEUTSCH, KOL HANESHAMAH

(1) Ron Rosenblatt; (2) Rabbi Rami Shapiro; (3) Martin Buber; (4) Rabbi David A. Teutsch.

Morning Service for Shabbat & Festivals

K’riat Sh’ma

K’riat Sh’ma and Its Brachot

Recitation of Sh’ma

‫קריאת שמע‬

WHEN PRAYING WITHOUT A MINYAN, BEGIN WITH THE FOLLOWING THREE-WORD FORMULA:

(Eil Me-lech ne-e-man.)

(Almighty, faithful Sovereign)

®ÔÀÃÓ€‡Œ _Œ ÏŒÓ ÏÕ‡©

RECITE THE FIRST VERSE ALOUD. SOME COVER THEIR EYES WITH THEIR RIGHT HAND IN ORDER TO CONCENTRATE INTENSELY.

Sh’ma Yis-ra-eil, A-do-nai E-lo-hei-nu, A-do-nai E-chad.

Listen, Israel: Adonai is our God Adonai is One.1

¨ÏÕ‡TŸ◊œÈ ÚÃÓ÷ Ÿ ¨»ÈÕ‰¿€‡ À ÈŸ È ∫„ÀÁŒ‡ À ÈŸ È

SAY IN AN UNDERTONE:

Ba-ruch sheim

Blessed is [God’s] Name,

k’vod mal-chu-to

Whose glorious kingdom

l’o-lam va-ed.

V’ahavta V’a-hav-ta eit A-do-nai E-lo-he-cha,

is forever and ever.

Love God And you shall love Adonai your God

B’chawl^l’va-v’cha,

with all your heart,

u-v’chawl^naf-sh’cha,

with all your soul,

u-v’chawl^m’o-de-cha.

and with all your possessions.

V’ha-yu ha-d’va-rim ha-ei-leh, A-sher a-no-chi m’tsa-v’cha ha-yom,

And these words which I command you today,

al^l’va-ve-cha.

shall be upon your heart.

V’shi-nan-tam

And you shall teach them sharply

l’-va-ne-cha,

to your children.

v’di-bar-ta bam

And you shall discuss them

b’shiv-t’cha b’vei-te-cha,

when you sit in your house,

uv-lech-t’cha va-de-rech,

and when you travel on the road,

u-v’shawch-b’cha uv-ku-me-cha. Uk-shar-tam l’ot al^ya-de-cha, v’ha-yu l’to-ta-fot bein ei-ne-cha. Uch-tav-tam, al^m’zu-zot bei-te-cha, u-vish-a-re-cha. (1) Deuteronomy 6:4; (2) Deuteronomy 6:5–9.

and when you lie down and when you rise. And you shall bind them for a sign upon your hand, and they shall be for totafot between your eyes. And you shall write them upon the doorposts of your house and upon your gateways.2

ÌÕ÷ _»¯Àa «˙»ÎŸ ÏÃÓ „«·Ÿ k Æ„Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï

‫ואהבת‬ ¨^ÈŒ ‰¿€‡ À ÈŸ È ˙Õ‡ ÀzŸ·Ã‰À‡ŸÂ ¨^Ÿ ·À·ŸÏ≠ÏÀ ÎŸa ¨^Ÿ÷ŸÙÃ≠ÏÀ ÎŸ·» Æ^C›‡ŸÓ≠ÏÀ ÎŸ·» ¨‰Œ lÕ‡À‰ ÌÈXÀ·ŸcÃ‰ »ÈÀ‰ŸÂ ¨Ì«iÃ‰ ^Ÿ »Ã ˆŸÓ Èœ Î› À‡ ¯Œ÷⁄‡ ∫^Œ ·À·ŸÏ≠ÏÃÚ ÌÀzŸÃ pœ÷ŸÂ ¨^ÈŒ À·ŸÏ ÌÀa ÀzYÃaDŸ Â ¨^Œ˙ÈÕ·Ÿa ^ŸzŸ·÷ œ Ÿa _WŒ cÃ· ^ŸzŸÎŒÏŸ·» Æ^Œ Ó»˜Ÿ ·» ¨^Ÿ aŸÎ÷ À Ÿ ·» ˙«‡Ÿ Ï ÌÀzYÃ÷O» ¨^CÀ È≠ÏÃÚ ˙›ÙÀËË› Ÿ Ï »ÈÀ‰ŸÂ ¨^ÈŒ ÈÕÚ ÔÈÕa ÌÀzŸ·Ã˙ŸÎ» ^Œ˙ÈÕa ˙›Ê‹ÊŸ Ó–ÏÃÚ ∫^ÈWÀÚ÷ Ÿ œ ·»

The Sh’ma and its Blessings

Temple Emanuel

Eil Melech Ne-eman Eil Melech Ne-eman — God trustworthy Ruler. The Sages teach that there are both 248 organs in the human body and 248 positive commandments. This parallel number symbolizes that the purpose of physical existence is to obey the precepts of the Torah. The total number of words in the three paragraphs of Sh’ma is 245. The Sages wished to convey the above symbolism in the recitation of the Sh’ma, so they added three words to it. If a minyan is present, the congregation listens to the chazzan’s repetition aloud of the three words, Adonai Eloheichem Emet. If there is no minyan the three words El Melech Ne-eman are recited before Sh’ma is begun. These words were chosen because their initials spell ÔÓ‡ — amen — it is true, thus testifying to our faith in the truths we are about to recite.1

God is One God is All All the tiny, separate dissonant sparks of the Divine

—R ABBI NOSSON SCHER MAN,

all belong with the One2 —R ABBI JONATHAN OMER MAN

THE COMPLETE ARTSCROLL SIDDUR

K’riat Sh’ma The enlarged letters form the word, „Ú or Witness.

meditation Imagine the sound of the unpronounceable name of God. It is the sound of breathing, your breath — God’s breath. Try reciting the Sh’ma with this consciousness: “Listen, Israel.” Listen, you who wrestle with God. “Listen (ﬁll in your own name),” (now breathe) “is our God,” (now breathe) “alone.” That breath — our breath — connects us to the One breath. 3 —R ABBI LAUR A GELLER

ADDITIONAL READINGS ARE ON PAGES 192–195.

(1) Rabbi Nosson Scherman; (2) Rabbi Jonathan Omerman; (3) Rabbi Laura Geller.

Morning Service for Shabbat & Festivals

K’riat Sh’ma and Its Brachot

BELOW IS THE SECOND PARAGRAPH OF THE SH’MA.

V’hayah

And It Will Be

V’ha-yah, im^sha-mo-a

And it will be,

tish-m’u el^mits-vo-tai

if you vigilantly obey My commandments

a-sher a-no-chi m’tsa-veh et-chem ha-yom l’a-ha-va etÂ-do-nai E-lo-hei-chem ul-awv-do b’chawl^l’vav-chem, u-v’chawl^naf-sh’chem, V’na-ta-ti m’tarâr-ts’chem b’i-to, yo-reh u-mal-kosh, v’a-saf-ta d’ga-ne-cha, v’ti-ro-sh’cha v’yits-ha-re-cha. V’na-ta-ti ei-sev b’sa-d’cha liv-hem-te-cha, v’a-chal-ta v’sa-va-ta. Hi-sha-m’ru la-chem pen^yif-teh l’vav’chem, v’sar-tem, va-a-vad’tem e-lo-him a-chei-rim, v’hish-ta-cha-vi-tem la-hem. V’cha-rah afÂ-do-nai ba-chem, v’a-tsar et^ha-sha-ma-yim, v’lo^yi-h’yeh ma-tar, v’ha-a-da-ma lo ti-tein et^y’vu-la, va-a-vad-tem m’hei-ra mei-al ha-a-rets ha-to-va a-sher A-do-nai no-tein la-chem. V’sam-tem et d’va-rai ei-leh, al^l’vav-chem v’al^naf-sh’chem, uk-shar-tem o-tam l’ot al^yed-chem, v’ha-yu l’to-ta-fot bein ei-nei-chem. (1)Deuteronomy 11:13–21.

which I command you this day, to love Adonai your God, and serve God with your entire hearts and with your entire souls. And I will give rain for your land in its proper time, early [autumn] rain and late [spring] rain; and you will harvest your grain, your wine and your oil. And I will put grass in your ﬁelds for your cattle, and you will eat and be satisﬁed.

‫והיה‬ ÃÚÓ› ÷ À ≠Ìœ‡ ‰À ÈÀ‰ŸÂ ¨ÈÃ˙«Ÿ ˆœÓ≠ÏŒ ‡ »ÚŸ Ó÷ Ÿ œz Èœ Î› À‡ ¯Œ÷⁄‡ ¨Ì«iÃ‰ ÌŒ ÎŸ˙Œ‡ ‰Œ »Ã ˆŸÓ ¨ÌŒ ÎÈÕ‰¿€‡ À ÈŸ È ˙Œ ‡ ‰À·⁄‰Ã‡ŸÏ ÌŒ ÎŸ·Ã·ŸÏ≠ÏÀ ÎŸa «„Ÿ ·ÀÚŸÏ» ÆÌŒ Î÷ Ÿ Ÿ ÙÃ ÏÀ ÎŸ·» ÌŒ ÎŸˆYÃ‡≠¯ÃËŸÓ ÈœzÃ˙ÀŸ Â ¨«zœ ÚŸa ¨÷«˜Ÿ ÏÃÓ» ‰W«È ^Œ À ‚E ÀzŸÙÃÒÀ‡ŸÂ Æ^WÀ‰ŸˆœÈŸ Â ^Ÿ÷¯Èœ˙ŸÂ ·Œ◊ÕÚ ÈœzÃ˙ÀŸ Â ¨^ŒzŸÓŒ‰Ÿ·œÏ ^EÀ◊Ÿa ÆÀzŸÚÀ·◊ À Ÿ Â ÀzŸÏÃÎÀ‡ŸÂ

ÌŒ ÎÀÏ »¯Ÿ Óg À œ‰ lest your hearts be swayed and ¨ÌŒ ÎŸ·Ã·ŸÏ ‰ŒzŸÙœÈ≠ÔŒ t you turn astray, and you worship ÌŒzEÃ·⁄ÚÃÂ ÌŒzYÃÒŸÂ alien gods ÌÈXÕ Á⁄‡ ÌÈœ ‰¿€‡ and bow to them. ÆÌŒ ‰ÀÏ ÌŒ˙Èœ Â⁄ ÁÃz÷ Ÿ œ ‰ŸÂ And Adonai’s fury will blaze among you, ¨ÌŒ ÎÀa À ÈŸ È≠ÛÃ‡ ‰TÀ ÁŸÂ and God will close off the heavens Ìœ ÈÃÓg À Ã‰≠˙Œ ‡ ¯Ã ˆÀÚŸÂ and there will be no rain ¨¯ÀËÀÓ ‰Œ ÈŸ ‰œÈ≠‡¿Ÿ Â and the earth will not yield ÔÕzœ˙ ‡¿ ‰ÀÓÀ„⁄‡À‰ŸÂ its produce; and you will perish ÌŒzEÃ·⁄‡ÃÂ dÀ Ï»·Ÿ È≠˙Œ ‡ swiftly from the good land ‰À·h› Ã‰ ıWÀ‡À‰ ÏÃÚÕÓ ‰TÕ‰ŸÓ which Adonai gives you. ∫ÌŒ ÎÀÏ ÔÕ˙› À ÈŸ È ¯Œ÷⁄‡ Place these words of Mine ‰Œ lÕ‡ ÈUÀ·Ÿc ˙Œ ‡ ÌŒzŸÓ◊ Ã ŸÂ upon your hearts and upon your souls, ÌŒ Î÷ Ÿ Ÿ ÙÃ≠ÏÃÚŸÂ ÌŒ ÎŸ·Ã·ŸÏ≠ÏÃÚ and bind them for a sign upon your hands, ¨ÌŒ ÎEŒ È≠ÏÃ Ú ˙«‡Ÿ Ï ÌÀ˙‡ › ÌŒzYÃ÷O» and they shall be for totafot ˙›ÙÀË«ËŸ Ï »ÈÀ‰ŸÂ 1 between your eyes. ∫ÌŒ ÎÈÕ ÈÕÚ ÔÈÕa Beware

The Sh’ma and its Blessings

When you love Adonai Elochecha body and soul, these things I ask of you will be possible:

To answer your children’s questions about Me

Temple Emanuel

You shall love the Creator, your God, with all your heart, with all your soul and with all your strength.

M y heart is such a busy place

and believe your answers yourselves To connect religion to your everyday

Ever a bustle with the comings And goings of emotions.

comings and goings— for example, when you hug them in bed at night with tender words — “Sh’ma Yisrael” or when you think to say “Modeh Ani” in the rush of getting them up and out in the morning To be alert enough to open doors for your children in every waking moment and when they dream.

How can I love God with all my heart? My soul darts about in a frantic pursuit Of every dream that promises to ﬁll it up. How can I love God with all my soul? Many days I need all my strength Just to manage the portion You put before me. How can I love God with all my strength? And how do I teach these words to my children When I still stumble over the syllables?

And ﬁnally, to remember just why

And how, God, do I talk of You along the way

all these things matter:

Without boasting a feigned intimacy With You whom I hardly know?

They matter because I, Adonai Elohecha, Brought you and your children out of Egypt to be God for you. I am your God. And when you do these things I will be your children’s God.1 —R ABBI SHELLY MAR DER

God, when I reach out my hand I almost Touch You. Help me to get out of my own way. Adonai, let my soul soar above my room let her dance on walls to songs of violins leap rooftops to pages of poetry praise an orange, a horse, a mountain, a breeze let her transcend all limits of my small life.2 —ELAINE STAR K MAN

ADDITIONAL READINGS ARE ON PAGES 192–195.

(1) Rabbi Shelly Marder; (2) Elaine Starkman.

Morning Service for Shabbat & Festivals

K’riat Sh’ma and Its Brachot

V’li-mad-tem o-tam et^b’nei-chem, And you shall teach them to your children, l’da-beir bam b’shiv-t’cha b’vei-te-cha, to speak them when you sit in your house, uv-lech-t’cha va-de-rech

and when you travel on the road,

u-v’shawch-b’cha uv-ku-me-cha.

and when you lie down and when you rise.

Uch-tav-tam, al^m’zu-zot

And you shall write them upon the doorposts

bei-te-cha, u-vish-a-re-cha.

of your house and upon your gateways.

L’ma-an yir-bu y’mei-chem,

In order that your days be prolonged,

vi-mei v’nei-chem, al ha-a-da-mah a-sher nish-ba A-do-nai la-a-vo-tei-chem, la-teit la-hem ki-mei ha-sha-ma-yim al^ha-a-rets.

and the days of your children upon the land which Adonai swore to your ancestors to give them for as long as the heavens are above the earth.

¨ÌŒ ÎÈÕ Ÿ a≠˙Œ ‡ ÌÀ˙‡ › ÌŒzEÃnœÏŸÂ ¨^Œ˙ÈÕ·Ÿa ^ŸzŸ·÷ œ Ÿ a ¨ÌÀa ¯ÕaAŸ Ï ¨_WŒ cÃ· ^ŸzŸÎŒÏŸ·» ∫^Œ Ó»˜Ÿ ·» ^Ÿ aŸÎ÷ À Ÿ ·» ˙«Ê»ÊŸ Ó≠ÏÃÚ ÌÀzŸ·Ã˙ŸÎ» ∫^ÈWÀÚ÷ Ÿ œ ·» ^Œ˙ÈÕa ÌŒ ÎÈÕÓŸÈ »aYœ È ÔÃÚÃÓŸÏ ‰ÀÓÀ„⁄‡À‰ ÏÃÚ ÌŒ ÎÈÕ Ÿ · ÈÕÓÈœ Â À ÈŸ È ÚÃa÷ Ÿ œ  ¯Œ÷⁄‡ ¨ÌŒ ‰ÀÏ ˙Õ˙ÀÏ ÌŒ ÎÈÕ˙·› ⁄‡ÃÏ Ìœ ÈÃÓg À Ã‰ ÈÕÓÈœ k ∫ıWÀ‡À‰≠ÏÃÚ

BELOW IS THE THIRD PARAGRAPH OF THE SH’MA.

Va-yo-mer A-do-nai el^Mo-she lei-mor Da-beir el^b’nei Yis-ra-eil,

And Adonai spoke to Moses saying: Speak to the children of Israel

v’a-mar-ta a-lei-hem

and tell them to

v’a-su la-hem tsi-tsit,

make for themselves fringes on the

al^kan-fei vig-dei-hem l’do-ro-tam, v’na-t’nu al^tsi-tsit

corners of their garments for their generations; and they will place fringes

ha-ka-naf p’til t’chei-let.

on each corner a thread of blue.

V’ha-ya la-chem l’tsi-tsit,

And it will be to you for fringes and

ur’i-tem o-to uz-char-tem

you will look upon it and you will remember

et^kawl^mits-vot A-do-nai,

all the commandments of Adonai

va-a-si-tem o-tam,

and you will perform them; and

v’lo ta-tu-ru a-cha-rei l’vav-chem, v’a-cha-rei ei-nei-chem a-sher^a-tem zo-nim a-cha-rei-hem,

<> L’ma-an tiz-k’ru

you will not turn aside after your hearts and after your eyes which cause you to go astray. In order that you will remember

va-a-si-tem et^kawl^mits-vo-tai

and perform all My commandments;

vi-h’yi-tem k’do-shim lei-lo-hei-chem.

and you will be holy unto your God.

A-ni A-do-nai E-lo-hei-chem,

I am Adonai, your God

a-sher ho-tsei-ti et-chem

Who brought you out

mei-e-rets Mits-ra-yim

of the land of Egypt

li-h’yot la-chem lei-lo-him; A-ni

to be your God. I am

<> A-do-nai E-lo-hei-chem... e-met. (1) Numbers 15:37–41.

Adonai, your God.1..is true.

∫¯›Ó‡Õ l ‰Œ÷Ó› ≠ÏŒ ‡ À ÈŸ È ¯Œ Ó‡›iÃÂ ÏÕ‡TŸ◊œÈ ÈÕ Ÿ a≠ÏŒ ‡ ¯ÕaÃc ∫ÌŒ ‰ÕÏ⁄‡ ÀzYÃÓÀ‡ŸÂ ˙œ ˆÈœ ˆ ÌŒ ‰ÀÏ »◊ÀÚŸÂ ¨ÌÀ˙&¯IŸ Ï ÌŒ ‰ÈBŸ ‚œ· ÈÕ ÙŸÃ k≠ÏÃÚ ˙œ ˆÈœ ˆ≠ÏÃÚ »Ÿ˙ÀŸ Â Æ˙Œ ÏÕÎŸz ÏÈœ˙Ÿt ÛÀ À kÃ‰ ¨˙œ ˆÈœ ˆŸÏ ÌŒ ÎÀÏ ‰À ÈÀ‰ŸÂ ÌŒzYÃ ÎŸÊ» «˙›‡ ÌŒ˙Èœ‡Y» ¨À ÈŸ È ˙«Ÿ ˆœÓ≠ÏÀ k≠˙Œ ‡ ¨ÌÀ˙‡ › ÌŒ˙Èœ◊⁄ÚÃÂ ÌŒ ÎŸ·Ã·ŸÏ ÈV⁄ ÁÃ‡ »¯»˙À˙ ‡¿Ÿ Â ÌŒzÃ‡≠¯Œ÷⁄‡ ¨ÌŒ ÎÈÕ ÈÕÚ ÈV⁄ ÁÃ‡ŸÂ ∫ÌŒ ‰ÈV⁄ ÁÃ‡ ÌÈœ ›Ê »¯Ÿ kŸÊœz ÔÃÚÃÓŸÏ ºæ ¨ÈÀ˙«Ÿ ˆœÓ≠ÏÀ k≠˙Œ ‡ ÌŒ˙Èœ◊⁄ÚÃÂ ∫ÌŒ ÎÈÕ‰¿‡Õ Ï ÌÈœ˘IO ÌŒ˙Èœ ÈŸ ‰œÂ ¨ÌŒ ÎÈÕ‰¿€‡ Ÿ ÈŸ È Èœ ⁄‡ ÌŒ ÎŸ˙Œ‡ Èœ˙‡Õ ˆ«‰ ¯Œ÷⁄‡ ¨Ìœ ÈUŸ ˆœÓ ıWŒ ‡ÕÓ Èœ ⁄‡ ¨ÌÈœ ‰¿‡Õ Ï ÌŒ ÎÀÏ ˙«ÈŸ ‰œÏ Æ˙Œ Ó€‡ ∫ÌŒ ÎÈÕ ‰¿€‡ À ÈŸ È ºæ

The Sh’ma and its Blessings

Temple Emanuel

MEDITATION ON THE SH’MA Israel, hear that God is one. Blessed is the name of God’s radiant presence forever.

L ove God with everything you have: your heart, your soul, your strength. These words which I give you

here and now, take them to your heart. Teach them to those who follow you. Speak of them often: at home, at work, and on the road; at the beginning of your day and at its end. Hold them like a sacred chant that whispers inside you, spilling out into song. Feel the words in your ﬁngertips, keep them at the front of your mind, in the small space above your eyes. Let them guide your vision to rest in new places; let them soothe and disturb you. Look up occasionally, the words will appear everywhere in the place you call home. And God said to us: Israel, speak with one another. Take action from My thoughts and give voice to the longings of My heart. Choose ways to fashion My laws and to obey them, and in doing so, let yourselves draw closer to your source. Gather up some things that will remind you of Me, things that speak of the earth and the reeds moving in the wind, a bird’s feather and a small polished stone, white narcissus with blue hyacinth. Whatever these things may be, agree upon them. Choose them together and be one people. Love Me, observe My commandments and be holy. I am your God; I have brought you out of Egypt again and again. Seek to know Me; I am your God.1 —NEW EMANUEL PR AYER BOOK

Whether a person really loves God can be determined by the love that person shares with others.

—R ABBI LEV I YITZCHAK OF BER DITCHEV

w MINDFULNESS V’ha-yah, im^sha-mo-a tish-m’u If you will pay attention, close attention, then you will act more skillfully and you will make wiser choices and the future you thereby create will hold more compassion and peace. Hi-sha-m’ru la-chem pen^yif-teh l’vav’chem Beware lest your heart be deceived for then you will act unskillfully and the future you thereby create will be ﬁlled with confusion, fear and suffering. V’sam-tem et d’va-rai ei-leh, al^l’vav-chem v’al^naf-sh’chem Let your heart rest in the awareness of the present moment. See clearly and let the work of your hands arise from clarity. Build the future by teaching these practices. Sit each day both when you are settled and when your path is uncertain. Note the rising and passing of all things. Hold fast to your awareness through all of your transitions. For in every moment you are both giving birth and being born for as long as the sky is over the earth. A-do-nai E-lo-hei-chem... e-met. For when you rest your attention in the truth of the present moment, you rest your heart in God.3 —NAOMI MAR A HYMAN

(1) Janet Berkenﬁeld; (2) Rabbi Levi Yitzchak of Berditchev; (3) Naomi Mara Hyman.

Morning Service for Shabbat & Festivals

K’riat Sh’ma and Its Brachot

G’ulah

Redemption

E-met v’ya-tsiv,

True and ﬁrm,

v’na-chon v’ka-yam,

certain and enduring,

v’ya-shar v’ne-e-man,

upright and faithful,

v’a-huv v’cha-viv,

beloved and cherished,

v’nech-mad v’na-im,

desired and pleasant,

v’no-rah v’a-dir,

awesome and mighty,

um-tu-kan um-ku-bal, v’tov v’ya-feh ha-da-var ha-zeh

correct and acceptable, good and beautiful is this [afﬁrmation]

a-lei-nu l’o-lam va-ed.

to us for all eternity.

E-met E-lo-hai o-lam

It is true that the God of the universe

mal-kei-nu, Tsur Ya-a-kov, ma-gein yish-ei-nu. L’dor va-dor Hu ka-yam,

is our Sovereign, the Stronghold of Jacob is the shield of our deliverance. Throughout the generations God endures,

ush-mo ka-yam,

and God’s Name endures

v’chis-o na-chon,

and God’s throne is conﬁrmed;

u-mal-chu-to ve-e-mu-na-to

and God’s sovereignty and

la-ad ka-ya-met.

faithfulness endure forever.

<> T’hi-lot l’Eil el-yon,

Praises to the most high Almighty,

ba-ruch Hu u-m’vo-rach.

blessed is God, and God is blessed.

Mo-she u-v’nei Yis-ra-eil

Moses and the Children of Israel

l’cha a-nu shi-ra, b’sim-cha ra-ba,

sang a song to You with great joy,

v’a-m’ru chu-lam:

and they all proclaimed:

Mi Chamocha

Who is Like You?

“Mi cha-mo-cha

“Who is like You

‫אמת ויציב‬ ·Èœ vÃÈŸ Â ˙Œ Ó€‡ ÌÀ iKŸ Â Ô«ÎÀ Ÿ Â ÔÀÓ€‡ŒŸ Â ¯À÷ÀÈŸ Â ·Èœ ·ÀÁŸÂ ·»‰À‡ŸÂ ÌÈœ ÚÀŸ Â „ÀÓŸÁŒŸ Â ¯Èœ cÃ‡ŸÂ ‡T«Ÿ Â ÏÀaRŸ Ó» ÔÀ w‹˙ŸÓ» ‰Œ fÃ‰ ¯À·ÀcÃ‰ ‰Œ ÙÀÈŸ Â ·«ËŸ Â Æ„Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï »ÈÕ ÏÀÚ ÌÀ Ï«Ú ÈÕ‰¿€‡ ˙Œ Ó€‡ ¨·S⁄ ÚÃÈ ¯»ˆ »Õ kŸÏÃÓ ¨»ÕÚ÷ Ÿ œ È ÔÕ ‚ÀÓ ¨ÌÀ iK ‡»‰ ¯IÀ Â ¯IŸ Ï ¨ÌÀ iK «ÓŸ÷» ¨Ô«ÎÀ  «‡Ÿ ÒœÎŸÂ «˙À »Ó€‡ŒÂ «˙»ÎŸ ÏÃÓ» Æ˙Œ ÓÀiK „ÃÚÀÏ ¨Ô«ÈŸ ÏŒÚ ÏÕ‡ŸÏ ˙«lœ ‰Ÿz ºæ Æ_T«·Ÿ Ó» ‡»‰ _»¯Àa ÏÕ‡TŸ◊œÈ ÈÕ Ÿ ·» ‰Œ÷Ó› ‰ÀaU ‰À ÁŸÓ◊ œ Ÿ a ‰TÈœ÷ »ÀÚ ^Ÿ Ï ∫ÌÀ l‹Î »¯Ÿ ÓÀ‡ŸÂ

‫מי כמכה‬

ya-chad ku-lam ho-du

All of them in unison gave thanks and

v’him-li-chu, v’a-m’ru:

proclaimed Your sovereignty and said:

‰À ÎÓ› À Î Èœ Ó ¨À ÈŸ È Ìœ ÏÕ‡Àa ¨÷C›wÃa ¯À cŸ‡Œ ‰À ÎÓ› À k Èœ Ó Æ‡Œ ÏŒÙ–‰Õ◊Ú› ˙`œ ‰Ÿ˙ ‡T« ‰À÷À„⁄Á ‰TÈœ÷ ºæ ^Ÿ Ó÷ œ Ÿ Ï ÌÈœ Ï»‡Ÿ ‚ »ÁŸ a÷ œ ¨ÌÀ iÃ‰ ˙Ã Ù◊ Ÿ ÏÃÚ »„«‰ ÌÀ l‹k „Ã ÁÃÈ ∫»¯Ÿ ÓÀ‡ŸÂ »ÎÈœ ÏŸÓœ‰ŸÂ

“A-do-nai yim-loch l’o-lam va-ed!”

“Adonai will reign forever and ever.” 2

∫„Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï _¿Ÿ ÓœÈ À ÈŸ È

ba-ei-lim A-do-nai!

among the mighty, Adonai!

Mi ka-mo-cha ne’dar ba-ko-desh!

Who is like You—adorned in holiness,1

No-rah t’hi-lot o-sei^fe-leh!”

awesome in praise, performing wonders!”

<> Shi-ra cha-da-sha, shi-b’chu g’u-lim, l’shim-cha al s’fat ha-yam,

(1) Exodus 15:11; (2) Exodus 15:18.

With a new song the redeemed people praised Your Name at the seashore!

The Sh’ma and its Blessings

Temple Emanuel

G’ulah THE CROSSING (GEULAH)

This God did not lead us by the nearer way

when Pharaoh let the people go at last, but round-about, by way of the wilderness— pillars of ﬁre and cloud marking night and day to the edge of the ﬂood-tide — uncrossable and vast. If God had led us by the nearer way, we cried, we would not die here; let Egypt oppress us as it will; let us return to the past… God did not lead us by the nearer way, but into rising waters, which do not part unless with an outstretched arm we step forward, and stand fast…1 —DAN BELLM, FROM SIDDUR LE’ER EV SHABBAT (SAN FR ANCISCO: CONGR EGATION SHA’AR ZAHAV, THIR D EDITION, 2000)

S o pharaonic oppression, deliverance, Sinai, and Canaan are still with us, powerful memories shaping our perceptions of the political world. The “door of hope” is still open; things are not what they might be even when what they might be isn’t totally different from what they are. We still believe, or many of us do, what the Exodus ﬁrst taught about the meaning and possibility of politics and about its proper form: •

First, that wherever you live, it is probably Egypt;

•

Second that there is a better place, a world more attractive, a promised land;

•

And third that “the way to the land is through the wilderness.”

There is no way to get from here to there except by joining together and marching.2 —MICHAEL WALZER, EXODUS AND R EVOLUTION

I, Miriam, stand at the sea and turn to face the desert stretching endless and still. My eyes are dazzled The sky brilliant blue Sunburnt sands unyielding white. My hands turn to dove wings. My arms reach for the sky and I want to sing the song rising inside me. My mouth open I stop. Where are the words? Where the melody? In a moment of panic My eyes go blind. Can I take a step Without knowing a Destination? Will I falter Will I fall Will the ground sink away from under me? The song still unformed— How can I sing? To take the first step— To sing a new song— Is to close one’s eyes and dive into unknown waters. For a moment knowing nothing risking all— But then to discover The waters are friendly The ground is firm. And the song— the song rises again. Out of my mouth come words lifting the wind. And I hear for the first the song that has been in my heart silent unknown even to me.3 —R ABBI RUTH H. SOHN, KOL AESH-

(1) Dan Bellm, from Siddur Le’erev Shabbat (San Francisco: Congregation Sha’ar Zahav, third edition, 2000); (2) Michael Walzer; (3) Rabbi Ruth H. Sohn.

Morning Service for Shabbat & Festivals

K’riat Sh’ma and Its Brachot

PLEASE STAND.

Tsur Yisraeil

Rock of Israel

Tsur Yis-ra-eil,

Rock of Israel

ku-ma b’ez-rat Yis-ra-eil

arise to the aid of Israel

uf-dei chin-u-me-cha

and liberate as You promised

Y’hu-dah v’Yis-ra-eil.

Judah and Israel.

Go-a-lei-nu

Our Redeemer

A-do-nai ts’va-ot Sh’mo

Adonai of Hosts is God’s Name,

k’dosh Yis-ra-eil

the Holy One of Israel.1

Ba-ruch A-tah A-do-nai,

Blessed are You, Adonai,

ga-al Yis-ra-eil.

Who redeemed Israel.

‫צור ישראל‬ ¨ÏÕ‡TŸ◊œÈ ¯»ˆ ºæ ¨ÏÕ‡TŸ◊œÈ ˙UŸ ÊŒ ÚŸa ‰ÀÓ»˜ ^Œ Ó‹‡Ÿœ Î ‰BŸ Ù» ÆÏÕ‡TŸ◊œÈŸ Â ‰À „»‰Ÿ È »Õ Ï⁄‡b› ¨«ÓŸ÷ ˙«‡À·Ÿˆ À ÈŸ È ÆÏÕ‡TŸ◊œÈ ÷«„O À ÈŸ È ‰ÀzÃ‡ _»¯Àa ∫ÏÕ‡TŸ◊œÈ ÏÃ‡Àb

ON SIMCHAT TORAH/SH’MINI ATSERET CONTINUE WITH THE FESTIVAL AMIDAH AND THE PRAYER FOR RAIN ON PAGE 145. ON THE FIRST DAY OF PESACH CONTINUE WITH THE FESTIVAL AMIDAH AND THE PRAYER FOR DEW ON PAGE 149. ON OTHER DAYS OF YOM TOV (THE FIRST DAY OF SUKKOT, THE LAST DAY OF PESACH, AND ON SHAVUOT) CONTINUE WITH YOM TOV AMIDAH ON PAGE 152.

(1) Isaiah 47:4.

The Sh’ma and its Blessings

Temple Emanuel

R abbi Yose of Galilee taught: when Israel came out of the Sea of Reeds, they gazed upwards and chanted their song. But how were all of them—even infants and nursing babies—able to do so? When they saw the Divine Presence, the infants raised their heads, the suckling stopped nursing, and all joined in a song of praise to God. According to Rabbi Meir, even babies in their mother’s wombs chanted the song. But if they were in the womb, were they able to see the divine presence? Yes, said Rabbi Tanchum, for the wombs became as transparent as glass, so even the babies could look upon the Presence.1 —B. TALMUD SOTA 30B-31; SOTA 5:6, 20C

w PROSPECTIVE IMMIGRANTS PLEASE NOTE Either you will go through this door or you will not go through. If you go through there is always the risk of remembering your name. Things look at you doubly and you must look back and let them happen. If you do not go through it is possible to live worthily to maintain your attitudes to hold your position to die bravely but much will blind you, much will evade you, at what cost who knows? The door itself makes no promises. It is only a door.2 —ADR IENNE R ICH

(1) B. Talmud Sota 30b-31; Sota 5:6; (2) Adrienne Rich.

Photograph by Bill Aron

Amidah for Shabbat Morning

Temple Emanuel

Introduction to the Amidah

e have spoken about God, clarifying who God is and how we experience God in our lives and in the world. We have afﬁrmed our allegiance to God, the Power that uniﬁes everything and everyone. Now we are ready to speak directly to God, to pour out our hearts. For our

rabbis, this is the essence of prayer, so they called this section of the service ‰ÏÈÙ˙‰ — Ha-t’filah, the Prayer. It is also called ‰„ÈÓÚ — the Amidah, the Standing Prayer and ‰¯˘Ú ‰ÂÓ˘ — the Sh’mona Esrei, the Eighteen, because on the weekdays there originally were eighteen blessings. (Later one was divided into two, making nineteen blessings.) The first three blessings are of praise, the last three of gratitude. The middle blessings of the weekday T’filah are petition, asking God to give us what we need: wisdom, repentance, forgiveness, deliverance, healing, agricultural fertility, gathering of the exiles, justice, punishment for the wicked, reward for the righteous, rebuilding of Jerusalem, coming of the messiah, and for God to hear our prayers. But on Shabbat, a day in which we have a glimpse of redemption, a day we imagine we already have everything we want, we don’t need those middle blessings. They are replaced by one blessing which focuses our attention on the sanctity of Shabbat. So get ready to pour your heart out to God. But step back a moment. It is overwhelming to imagine a conversation with such a Power. Who are we to talk to God? How can we make God close enough to talk to, yet not so close as to trivialize the awesomeness of the encounter with divinity? Our tradition helps us discover a way. We behave as though we are about to have an audience with the most powerful Sovereign in the world. We rise; we take three steps backward, then three steps forward. We bow. Then, in the first blessing, we

‰„ÈÓÚ

present our credentials: “I am the child of Abraham, Isaac and Jacob, of Sarah, Rebecca, Leah and Rachel. For their sake, pay attention to me.” We are worthy of God’s attention. The rabbis of the Talmud tell us that the model for the T’filah is Chana’s prayer. Chana prayed from the depths of her heart; only her lips moved. She could hear her own prayer but the High Priest could not. He told her she did not belong in that holy place. Chana challenged him: “This is just where I belong.” And Chana challenged God to respond to her prayer. With Chana as our model, we understand that prayer can be both petition and challenge as well as praise and thanksgiving. Prayer can help us clarify what is really important in our lives and it can give us the courage to transform ourselves into the people we want to become. So as you begin your t’filah, pay attention to what pours forth from your heart. Spend some time in individual meditation. You might choose the questions and personal reflections that follow, or some of the commentary on the pages facing the Hebrew liturgy. Then we will come back together as a community and speak through these ancient words to God.

Sh’mona Esrei for Shabbat

Morning Service for Shabbat & Festivals

uestions & personal reflections

Themes of the Amidah1 These meditations are organized around each of the blessings of the Amidah. On Shabbat there are seven. The first and last three are the same as the weekday blessings; the middle one is the blessing for the day — Shabbat — and it replaces the thirteen middle blessings one prays on weekdays. One way you might use these meditations is to spend some time with them instead of the traditional liturg y; another is to use them along with the words of the siddur. Notice the themes of each of the berachot, most clearly articulated in the Chatima, the closing line. The first: “Blessed are You, God, the Shield of Abraham and the Help of Sarah.” Theme: our connection to our ancestors. (page 76) The second: “Blessed are You, God, who brings life to everything.” Theme: the power of God to renew life. (page 78) The third, the Kedusha, focuses on God’s holiness. “Blessed are You, God, the Holy One.” Theme: the holiness of God. (page 80–84) The fourth: “Blessed are You, God, who sanctifies Shabbat.” Theme: the holiness of Shabbat. (page 86–88) The fifth: Blessed are You, God who returns the Divine presence to Zion.” (page 88–90) Theme: the power of worship. The sixth: “Blessed are you God, ‘The Beneficent’ is Your name and to You it is fitting to be grateful.” (page 92–96) Theme: gratitude. The seventh: “Blessed are You, God, who blesses your people with peace.” (page 96–98) Theme: peace. 2

Avot v’Imahot — Ancestors “Blessed are you, God of the generations before me…” How do my mother and father, my grandmothers and grandfathers, live in me today? What did they teach me about God? What in their legacy do I cherish? Where do I depart from their teachings? In my present life, whom do I claim as spiritual parent or teacher? Which of my avot or imahot is in special need of blessing this week?

Gevurot — Powers “Your power is forever, Adonai…” How do I feel the power of God within my body this morning? How do I sense it in the world around me? What qualities are strong in me? How am I growing and gaining in strength? What in me is weak and in need of support? Where do I look to God to sustain me? Who needs to feel the strength of my love and care this week? (1) Rabbis Sheldon and Janet Marder; (2) Rabbi Laura Geller.

Amidah for Shabbat Morning

Kedushat Hashem — God ’s Holiness “Holy are You, Your name is holy. And all holy beings hail you every day…” What place is holy for me? What was a holy moment for me? Which relationships are holy to me? What does it feel like to like to encounter holiness? How am I striving for holiness?

Kedushat Hayom — The Day’s Holiness “Those who keep Shabbat rejoice in Your sovereignty…” What does it mean to “keep Shabbat”’? How do I want to feel on Shabbat? What helps me to have those feelings? What keeps me from experiencing Shabbat as I’d like to?

Avodah — Worship “Take pleasure, Adonai, in Israel Your people; lovingly accept their fervent prayer…” What’s in my heart this Shabbat that I’d like to lay before God?

Hoda’ah — Thanks “We thank You for our lives, entrusted to Your hand, our souls placed in Your care, for Your miracles that greet us every day...” What’s happened in my life recently that makes me thankful? What blessings have nourished me in years past? What are some miracles that greet me every day? What have I done lately that has earned someone else’s gratitude?

Birkat Hashalom — Blessing of Peace “Grant peace, goodness, and blessing in the world, grace, love, and mercy over us and over all Your people Israel…” What knots inside me need to be untied? What tensions keep me from a sense of peace? With whom am I in conﬂict at the moment? Do I want to make peace? How can I bring more tranquility into my family and community? Open my heart, Source of Peace, slow down my breathing and quiet my spirit… so that I may bring Your peace into all my encounters.

Temple Emanuel

Morning Service for Shabbat & Festivals

Sh’mona Esrei for Shabbat

ON SIMCHAT TORAH/SH’MINI ATSERET BEGIN THE FESTIVAL AMIDAH ON PAGE 145. ON THE FIRST DAY OF PESACH, BEGIN THE FESTIVAL AMIDAH ON PAGE 149. ON OTHER DAYS OF YOM TOV, EVEN IF THEY FALL ON SHABBAT, BEGIN THE FESTIVAL AMIDAH ON PAGE 152.

Amidah for Shabbat Morning

‫עמידה לשבת‬

T’filah

PLEASE STAND. SOME TAKE THREE STEPS BACKWARD, THEN THREE STEPS FORWARD.

A-do-nai s’fa-tai tif-tach,

ÁÀzŸÙœz ÈÃ˙ÀÙ◊ Ÿ ÈÀ I⁄‡ ∫^Œ˙Àlœ‰Ÿz „Èœ bÃÈ Èœ Ù»

Adonai, open my lips, and my mouth will declare Your

u-fi ya-gid t’hi-la-te-cha.

praise.1

SOME BEND THE KNEES AT “BARUCH,” BOW AT “ATAH,” AND STRAIGHTEN UP AT “ADONAI” AT BOTH THE BEGINNING AND END OF THE AVOT V’IMAHOT.

Avot v’Imahot

God of Our Ancestors

Ba-ruch A-tah A-do-nai, E-lo-hei-nu,

Blessed are You, Adonai, our God,

Vei-lo-hei A-vo-tei-nu v’i-mo-tei-nu,

and God of our ancestors,

E-lo-hei Av-ra-ham,

God of Abraham,

E-lo-hei Yits-chak,

God of Isaac,

vei-lo-hei Ya-a-kov,

God of Jacob,

E-lo-hei Sa-rah, E-lo-hei Riv-ka

God of Sarah, God of Rebecca,

E-lo-hei Le-ah vei-lo-hei Ra-chel.

God of Leah and God of Rachel.

Ha-eil ha-ga-dol ha-gi-bor v’ha-no-rah Eil Eil-yon, go-meil cha-sa-dim to-vim v’ko-nei ha-kol

The Almighty, the Great, the Powerful, the Awesome, most high Almighty, Who bestows beneﬁcent kindness, Who possesses everything,

v’zo-cheir chas-dei a-vot v’i-ma-hot

Who remembers the piety of our ancestors,

u’mei-vi g’u-lah / go-eil

and Who brings redemption / a redeemer2

liv-nei v’nei-hem l’ma-an sh’mo b’a-ha-vah.

to their children’s children, for the sake of God’s Name, with love.

‫אבות ואמהות‬ »ÈÕ‰¿€‡ À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨∆ »ÈÕ˙«nœ‡ŸÂ »ÈÕ˙«·⁄‡ ÈÕ‰¿‡Õ Â ¨ÌÀ‰ŸTŸ·Ã‡ ÈÕ‰¿€‡ ¨˜À ÁŸˆœÈ ÈÕ‰¿€‡ Æ·S⁄ ÚÃÈ ÈÕ‰¿‡Õ Â ¨‰JŸ ·X ÈÕ‰¿€‡ ¨‰TÀ◊ ÈÕ‰¿€‡ ÆÏÕ ÁT ÈÕ‰¿‡Õ Â ¨‰À‡ÕÏ ÈÕ‰¿€‡ Ï«„À bÃ‰ ÏÕ‡À‰ ¨‡T«pÃ‰ŸÂ ¯«aœ bÃ‰ ¨Ô«ÈŸ ÏŒÚ ÏÕ‡ ¨ÌÈœ ·«Ë ÌÈDÀÒ⁄Á ÏÕÓ«b ¨Ï›kÃ‰ ‰Õ «˜Ÿ Â ¨z«‰Ànœ‡ŸÂ ˙«·À‡ ÈBŸ ÒÃÁ ¯Õ Î«ÊŸ Â ÏÕ‡«b Ø ‰À l‹‡Ÿb ‡Èœ ·ÕÓ» ÌŒÕ‰ÈÕ Ÿ · ÈÕ Ÿ ·œÏ ∫‰À·⁄‰Ã‡Ÿa «ÓŸ÷ ÔÃÚÃÓŸÏ

ON SHABBAT SHUVAH ADD:

Zawch’rei-nu l’chai-yim, Me-lech cha-faits ba-cha-yim, v’kat-vei-nu b’sei-fer ha-cha-yim, l’ma-an’cha E-lo-him cha-yim.

Me-lech o-zeir u’mo-shi-a u-ma-gein Ba-ruch A-tah A-do-nai, ma-gein Av-ra-ham v’ez-rat Sa-rah.

Remember us for life Sovereign, Who desires life; and inscribe us in the Book of Life, for Your sake, Living God.

Sovereign, Helper, Deliverer and Shield. Blessed are You, Adonai, Shield of Abraham and Helper of Sarah.

¨ÌÈœ iÃ ÁŸÏ »VŸ ÎÀÊ ¨ÌÈœ iÃ ÁÃa ıÕ ÙÀÁ _Œ ÏŒÓ ¨ÌÈœ iÃ ÁÃ‰ ¯Œ ÙÕÒŸa »Õ·Ÿ˙ÀÎŸÂ ÆÌÈœ iÃ Á ÌÈœ ‰¿€‡ ^Ÿ ÃÚÃÓŸÏ

¯Õ Ê«Ú _Œ ÏŒÓ ∫ÔÕ ‚ÀÓ» ÃÚÈœ÷«Ó» ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa ∫‰TÀ◊ ˙UŸ ÊŒ ÚŸÂ ÌÀ‰TŸ ·Ã‡ ÔÕ ‚ÀÓ

(1) Psalms 51:17, (2) The Reform Movement re-imagined the traditional view of Messiah as the messianic potential created by people working together with God to bring about redemption.

Amidah for Shabbat Morning

Temple Emanuel

amidah We step forward in order to approach God as one would begin an audience with royalty. In order to have room to step forward, we ﬁrst step backwards.

“A-do-nai s’fa-tai tif-tach, u-ﬁ ya-gid t’hi-la-te-cha.” “Adonai, open my lips, 1 and my mouth will declare Your praise.” This was recited by David after being confronted by Nathan the prophet about his affair with 2 Bathsheba. —BR ETTER (BIBLE)

A toddler thinks that she cannot walk, but she can. A child fears he will never win, but he will. Many of our limitations in life are more perceived than real. It is only ghosts which are holding us back. In Hebrew the word for “lips” is the same as the word for “banks” as in river banks. The banks of a river deﬁne its limitations. When we say “God, open my lips,” we say, “help me to see beyond my 3 perceived limitations.” —R ABBI SAM APISDOR F, THE ROSH HASHANA SURV IVAL KIT

Recalling the generations, we weave our lives into the tradition.

A SHORT AMIDAH They say we’re supposed to be in a palace. So we bow and take certain steps as the prescribed supplication drops from our lips. But what do we really know of castles and kings? My kitchen faucet constantly leaks and the kids’ faces usually need cleaning. If a door opened to a real palace, I’d probably forget and carry in a load of groceries. No, the door we stand in front of when the Amidah begins is silence. And when we open it and step through, we arrive in our hearts. Mine’s not a fancy place, no jewels, no throne, certainly not ﬁt for a king. But in that small chamber, for just a few moments on Sabbath, God and I can roll up our sleeves, put some schnapps out on the table, sit down together, and ﬁnally talk. That’s palace enough for me.5 —SYD LIEBER MAN, KOL HANESHEMA

—MARCIA FALK, THE BOOK OF BLESSINGS

ADDITIONAL READINGS ARE ON PAGE 195–200.

(1) Psalms 51:17; (2) Bretter (Bible); (3) Rabbi Sam Apisdorf; (4) Marcia Falk; (5) Syd Lieberman.

Morning Service for Shabbat & Festivals

G’vurot A-tah gi-bor l’o-lam, A-do-nai m’chai-yei ha-kol / mei-tim A-tah rav l’ho-shi-a.

Sh’mona Esrei for Shabbat

God’s Might You are mighty forever, my Master; You are the Resurrector of all /of the dead the powerful One to deliver us.

‫גבורות‬ ¨ÈÀ I⁄‡ ÌÀ Ï«ÚŸ Ï ¯«aœ b ‰ÀzÃ‡ ÌÈœ˙ÕÓ Ø Ï›kÃ‰ ‰Õ iÃ ÁŸÓ ∫ÃÚÈœ÷«‰Ÿ Ï ·U ¨‰ÀzÃ‡

BETWEEN SH’MINI ATSERET AND PESACH ADD:

Ma-shiv ha-ru-ach u-mo-rid ha-ga-shem.

Causer of the wind to blow and of the rain to fall.

∫ÌŒ÷ÀbÃ‰ „ÈX«Ó» Ã Á»¯À‰ ·ÈœgÃÓ

FROM PESACH TO SH’MINI ATSERET ADD:

Mo-rid ha-tal.

M’chal-keil cha-yim b’che-sed m’cha-yei ha-kol / mei-tim b’ra-cha-mim ra-bim

Causer of the dew to fall.

Sustainer of lovingkindness, Resurrector of all /of the dead with great mercy,

so-meich no-f’lim

Supporter of the fallen,

v’ro-fei cho-lim

and Healer of the sick,

u-ma-tir a-su-rim u-m’kai-yeim e-mu-na-to li-shei-nei a-far mi cha-mo-cha ba-al g’vu-rot u-mi do-meh lach. Me-lech mei-mit um’chai-yeh u-mats-mi-ach y’shu-a.

and the Releaser of the imprisoned, and Fulﬁller of faithfulness to those who sleep in the dust. Who is like You, Master of mighty deeds, and who can be compared to You? Sovereign Who causes death and restores life, and causes deliverance to sprout forth.

∫ÏÃÃË‰ „ÈX«Ó

¨„Œ ÒŒÁŸa ÌÈœ iÃ Á ÏÕ kŸÏÃÎŸÓ ÌÈœ˙ÕÓ Ø Ï›kÃ‰ ‰Õ iÃ ÁŸÓ ¨ÌÈœ aU ÌÈœ Ó⁄ÁUŸ a ¨ÌÈœ ÏŸÙ« _ÕÓ«Ò ¨ÌÈœ Ï«Á ‡Õ Ù«¯Ÿ Â ¨ÌÈX»Ò⁄‡ ¯ÈœzÃÓ» «˙À »Ó€‡ ÌÕ iKŸ Ó» ¨¯À ÙÀÚ ÈÕ Õ÷Èœ Ï ˙«¯»·Ÿ b ÏÃÚÃa ^«ÓÀ Î Èœ Ó ¨_À l ‰Œ Ó«c Èœ Ó» ˙Èœ ÓÕÓ _Œ ÏŒÓ ‰Œ iÃ ÁŸÓ» ∫‰ÀÚ»÷Ÿ È Ã ÁÈœ ÓŸˆÃÓ»

ON SHABBAT SHUVAH ADD:

Mi cha-mo-cha av ha-ra-cha-mim zo-cheir y’tsu-rav l’chai-yim b’ra-cha-mim.

V’ne-e-man A-tah l’ha-cha-yot mei-tim / ha-kol. Ba-ruch A-tah A-do-nai, m’cha-yei ha-kol / ha-mei-tim.

Who is like You merciful Parent Who remembers creatures for life, in mercy.

And You are faithful to restore life to all / to the dead. Blessed are You, Adonai, Resurrector of all / of the dead.

¨ÌÈœ Ó⁄ÁUÀ‰ ·Ã‡ ^«ÓÀ Î Èœ Ó ∫ÌÈœ Ó⁄ÁUŸ a ÌÈœ iÃ ÁŸÏ ÂÈT»ˆŸ È ¯Õ Î«Ê

‰ÀzÃ‡ ÔÀÓ€‡ŒŸ Â ÆÌÈœ˙ÕÓ Ø Ï›kÃ‰ ˙«È⁄ ÁÃ‰ŸÏ ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa ∫ÌÈœ˙ÕÓÃ‰ Ø Ï›kÃ‰ ‰Õ iÃ ÁŸÓ

Amidah for Shabbat Morning

Temple Emanuel

M’chayei Hakol / Hamei-tim The Reform Movement changed the phrase “m’chayei hamei-tim — Reviver of the Dead” because of its objection to the literal meaning of the phrase: the physical revival of the dead at the coming of the Messiah. The option of restoring the phrase is provided here because there are many rich metaphoric interpretations. Two traditional interpretations refer to the restoration of our senses each time we awaken from the seeming-death of sleep and to the revival of vegetation after rain. Grammatically, the word “hameitim” is not “dead,” but “dying,” which obviously includes us all.1 —ADAPTED FROM STEPHEN S. W ISE TEMPLE SIDDUR FOR SHABBAT MOR NING SERV ICE

G’vurot

You are the source and substance of life: Birth and death, Joy and sadness, Success and failure, Courage and fear — all are You.

From Sh’mini Atseret until Pesach, add:

You stir the winds of change And water the earth with tears. All things and their complements come from You. All things and their complements are You. On Shabbat Shuvah, add:

You turn the world from chaos to law, Allowing me to turn as well. May I open my eyes to see You as You And not as I so desperately want You to be. May I see that time and eternity Are but shadows of now, And that true immortality is to end time and Awake to the deathless present that is You.2 —R ABBI R AMI SHAPIRO, WOR DS OF FIR E

ADDITIONAL READINGS ARE ON PAGE 195–200.

(1) Stephen S. Wise Temple Siddur; (2) Rabbi Rami Shapiro.

Morning Service for Shabbat & Festivals

Sh’mona Esrei for Shabbat

WHEN THE AMIDAH IS SAID ALOUD WITHOUT A MINYAN OR SILENTLY, ADD K’DUSHAT HASHEM IN PLACE OF THE K’DUSHA, AND CONTINUE WITH YISMACH MOSHE ON PAGE 82.

K’dushat Hashem

Holiness of God’s Name

‫קדושת השם‬

A-tah ka-dosh, v’shim-cha ka-dosh,

You are holy and Your Name is holy

÷«„J ^Ÿ Ó÷ œ Ÿ Â ÷«„J ‰ÀzÃ‡ Æ‰À ÏŒq ¨^»ÏŸ ÏÃ‰ŸÈ Ì«È–ÏÀ ÎŸa ÌÈœ÷«„O» ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa Æ÷«„À wÃ‰ ÏÕ‡ÕÀ‰™

u-k’do-shim b’chawl^yom y’ha-l’lu-cha se-la. Ba-ruch A-tah A-do-nai,

and holy beings every day, praise You forever. Blessed are You, Adonai,

*Ha-eil Ha-ka-dosh.

*the Almighty, the Holy One. ON SHABBAT SHUVAH SUBSTITUTE:

*Ha-me-lech Ha-ka-dosh.

Æ÷«„À wÃ‰ _Œ ÏŒnÃ‰™

*the Sovereign, the Holy One.

K’dusha

‫קדושה‬

Sanctification

N’ka-deish et shim-cha ba-o-lam

We will sanctify Your Name in the world

k’sheim she-mak-di-shim o-to

just as they sanctify it

bish-mei ma-rom.

in the highest heavens;

Ka-ka-tuv, al yad n’vi-e-cha:

as is written by the hand of Your prophet,

v’ka-ra zeh el zeh, v’a-mar:

“And they called to one another and said:

¨ÌÀ Ï«ÚÀa ^Ÿ Ó÷ œ ˙Œ ‡ ÷Õ cKŸ  «˙«‡ ÌÈœ÷Èœ cOÃn÷ Œ ÌÕ÷Ÿk ¨Ì«¯ÀÓ ÈÕÓ÷ Ÿ œa ¨^Œ ‡Èœ ·Ÿ „Ã È ÏÃÚ ·»˙À kÃk ∫¯ÃÓÀ‡ŸÂ ‰Œ Ê ÏŒ ‡ ‰Œ Ê ‡TJŸ Â

ON “KADOSH, KADOSH, KADOSH” SOME LIFT HEELS THREE TIMES.

Ka-dosh! Ka-dosh! Ka-dosh! A-do-nai Ts’va-ot! M’lo chawl^ha-a-rets k’vo-do!

‘Holy, holy, holy is Adonai of hosts, the whole earth is ﬁlled with God’s glory.’”1

÷«„J ÷«„J ÷«„J ¨˙«‡À·Ÿˆ À ÈŸ È Æ«„«·Ÿk ıWÀ‡À‰–ÏÀÎ ‡¿ŸÓ

THE K’DUSHA FOR THE REFORM MOVEMENT CONTINUES BELOW. (FOR THE TRADITIONAL VERSION, CONTINUE WITH AZ B’KOL ON PAGE 80.)

A-dir a-di-rei-nu, Adonai A-do-nei-nu, Source of our strength, Adonai our God, mah^a-dir shim’cha

how majestic is Your name

b’chawl^ha-a-rets.

in all the earth.

Ba-ruch k’vod A-do-nai mi-m’ko-mo! E-chad Hu E-lo-hei-nu, Hu A-vi-nu, Hu Mal-kei-nu, Hu Mo-shi-ei-nu, v’hu yash-mi-ei-nu b’ra-cha-mav l’ei-nei kawl chai:

(1) Isaiah 6:3; (2) Ezekiel 3:12.

“Blessed is the glory of Adonai from God’s

place.” 2

You alone are our God, You are our Parent, You are our Sovereign, You are our Deliverer, and You will let us hear with mercy in the presence of all the living:

¨»Õ «c⁄‡ À ÈŸ È »VÈœ cÃ‡ ¯Èœ cÃ‡ –ÏÀ ÎŸa ^Ÿ Ó÷ œ ¯Èœ cÃ‡–‰ÃÓ °ıWÀ‡À‰ ¨ÀÈŸ È „«·Ÿk _»¯Àa Æ«Ó«˜ŸnÓ œ ¨»ÈÕ‰¿€‡ ‡»‰ „À ÁŒ‡ ¨»Õ kŸÏÃÓ ‡»‰ ¨»Èœ ·À‡ ‡»‰ ¨»ÕÚÈœ÷«Ó ‡»‰ ÂÈÀÓ⁄ÁUŸ a »ÕÚÈœ Ó÷ Ÿ Ã È ‡»‰Ÿ Â ∫ÈÀ Á ÏÀ k ÈÕ ÈÕÚŸÏ

Amidah for Shabbat Morning

Temple Emanuel

K’dushat Hashem My favorite of the Talmudic names for God is HaMakom, “the Place.” God is the Place of the universe, but the universe is not God’s place. That is, God is not contained within the universe. It is just the locus of our rendezvous. Just as the universe is the place where I meet God, so I am the place where God meets me. I can only talk about God and to God out of my place. That is what is so important about afﬁrming that I am made in God’s image. It establishes that I am a place where God is. I then cannot talk about God’s goodness or God’s holiness without talking about mine or about yours, because your face, too, is a place in the universe where I can see God.1 —R ACHEL ADLER, THE OPEN DOOR (CCAR HAGGADAH)

K’dusha The K’dusha originated in Babylonia subsequent to the destruction of the First Temple and forced relocation of the Judean population in 586 BCE. It offers a mystical appreciation of the exclamations of angels envisioned by Isaiah (6:3), spirits by Ezekiel (3:12), and by the Psalmist (146:10). The people of Israel are enjoined in the Torah to become a people of priests and a holy nation (Exodus19:6). Yet, the holiness of humans [“You shall be holy, for I am holy.” (Leviticus 19:2:)] which is imperfect and based in behavior, can never approach that of God. As explained by Rabbi David Tzvi Hoffman, the word k’dosh is spelled without the vowel letter vav whenever the reference is to human beings. When the reference is to God, the spelling includes the vav, because God’s holiness is complete.1 —ADAPTED FROM: R ABBI HAYIM H. DONIN, TO PR AY AS JEW

The Cosmic Symphony All sing praise Galaxies, stars, planets and quarks, the sun and moon, mountains and valleys, Oceans, lakes, and rivers, elephants and ants, young and old— all sing Kadosh to Adonai.3 —R ABBI JONATHAN OMER MAN

ADDITIONAL READINGS ARE ON PAGE 195–200.

(1) Rachel Adler; (2) Rabbi Hayim H. Donin; (3) Rabbi Jonathan Omerman.

Morning Service for Shabbat & Festivals

Sh’mona Esrei for Shabbat

A-ni A-do-nai E-lo-hei-chem.

“I am Adonai, your God!”

∫ÌŒ ÎÈÕ‰¿€‡ À ÈŸ È Èœ ‡ ⁄

Yim-loch A-do-nai l’o-lam

“Adonai will reign forever;

¨ÌÀÏ«ÚŸÏ À ÈŸ È _¿ŸÓœÈ Ô«iœˆ _œ ÈÃ‰¿€‡ ÆdÀ È»ÏŸÏÃ‰ ¨¯IÀ Â ¯IŸÏ

E-lo-ha-yich Tsi-on l’dor va-dor, Ha-l’lu-yah.

Your God, Zion, throughout all generations! Praise God.1

L’dor va-dor

From generation to generation

na-gid gawd-le-cha,

we will declare Your greatness

u-l’nei-tsach n’tsa-chim

and to all eternity,

k’du-sha-t’cha nak-dish,

we will sanctify Your holiness,

v’shiv-cha-cha E-lo-hei-nu mi-pi-nu lo ya-mush l’o-lam va-ed. Ki Eil Me-lech ga-dol v’ka-dosh a-tah. Ba-ruch A-tah A-do-nai *Ha-eil Ha-ka-dosh.

and Your praise, our God, will not depart from our mouths forever and ever; because You are the Almighty Who is Sovereign; Great and Holy. Blessed are You, Adonai, *the Almighty, the Holy One.

¯«„À Â ¯«„Ÿ Ï ¨^Œ ÏEÀ b „Èœ bÃ ÌÈœ ÁÀˆŸ ÁÃ ˆÕŸ Ï» ¨÷Èœ cOÃ  ^Ÿ˙g À HO ¨»ÈÕ‰¿€‡ ¨^⁄ ÁŸ·÷ œ ŸÂ ÷»ÓÀ È ‡¿ »Èœ tœÓ Æ„Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï ÏÕ‡ È∆œÎ Æ‰∆À˙À‡ ˘«„JŸ Â Ï«„∆À‚ _Œ ÏŒÓ ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa ∫÷«„À wÃ‰ ÏÕ‡À‰™

ON SHABBAT SHUVAH SUBSTITUTE:

*Ha-me-lech Ha-ka-dosh.

*the Sovereign, the Holy One. CONTINUE WITH YIS’MACH MOSHE ON PAGE 82.

(1) Psalms 146:10.

Æ÷«„À wÃ‰ _Œ ÏŒnÃ‰™

Amidah for Shabbat Morning

Temple Emanuel

T he One Who is the many, the Ocean Who is the wave, the Puzzle Who is the piece is God the Whole and Holy. Creation is the dance of God in space and time. I am the dance of God in this space and this time. To awake to this is to awake from ignorance. To awake to this is to awake from despair. To awake to this is to awake from needless suffering. May I ﬁnd this Shabbat a rest from the sleep of fools. May I ﬁnd this Shabbat an awakening to the One Who is Whole and Holy— Whole and wholly me. On Shabbat Shuvah, add:

I thank You for the power to change, to reset my sights and move once again toward holiness.1 —R ABBI R AMI SHAPIRO, WOR DS OF FIR E

ADDITIONAL READINGS ARE ON PAGE 195–200.

(1) Rabbi Rami Shapiro.

Morning Service for Shabbat & Festivals

Sh’mona Esrei for Shabbat

THE TRADITIONAL VERSION OF THE K’DUSHA CONTINUES BELOW:

Az b’kol ra-ash ga-dol,

Then, with the sound of great rushing,

a-dir v’cha-zak, mash-mi-im kol,

mighty and strong, their voice is heard,

mit-na-s’im l’u-mat s’ra-ﬁm,

raising themselves up toward the Seraﬁm,

l’u-ma-tam ba-ruch yo-mei-ru:

facing them, they say,

Ba-ruch ka-vod A-do-nai

“Blessed is the glory of Adonai

mi-m’ko-mo!

from God’s place.”

Mi-m’kom-cha mal-kei-nu

From Your place, our Sovereign,

to-fi-a, v’tim-loch a-lei-nu

You will appear and reign over us,

ki m’cha-kim a-nach-nu lach; Ma-tai tim-loch b’Tsi-on, b’ka-rov b’ya-mei-nu

for we yearn for You— When will You reign in Zion? Soon, in our days,

l’o-lam va-ed tish-kon;

forever may You dwell [there.]

Tit-ga-dal v’tit-ka-dash

You will be exalted and sanctiﬁed

b’toch Y’ru-sha-la-yim i-r’cha

within Jerusalem, Your city

l’dor va-dor ul-nei-tsach n’tsa-chim.

for all generations and for all eternity.

V’ei-nei-nu tir-ei-na mal-chu-te-cha

May our eyes behold Your sovereignty,

ka-da-var ha-a-mur b’shi-rei u-ze-cha

as it is said in the songs of Your might by

al y’dei Da-vid m’shi-ach tsid-ke-cha: David, the annointed of Your righteousness: Yim-loch A-do-nai l’o-lam E-lo-ha-yich Tsi-on l’dor va-dor, Ha-l’lu-yah. L’dor va-dor na-gid gawd-le-cha,

“Adonai will reign forever; Your God, Zion, throughout all generations! Praise God.” 2 From generation to generation we will declare

u-l’nei-tsach n’tsa-chim

Your greatness and to all eternity,

k’du-sha-t’cha nak-dish,

we will sanctify Your holiness,

v’shiv-cha-cha E-lo-hei-nu mi-pi-nu lo ya-mush

and Your praise, Our God, will not depart from our mouths

l’o-lam va-ed,

forever and ever;

ki Eil Me-lech

because Almighty Who is Sovereign

ga-dol v’ka-dosh A-tah.

You are Great and Holy.

Ba-ruch A-tah A-do-nai

Blessed are You, Adonai,

*Ha-eil Ha-ka-dosh.

*the Almighty, the Holy One.

Ï«„À b ÷ÃÚU Ï«˜Ÿ a ÊÀ‡ ¨Ï«˜ ÌÈœ ÚÈœ Ó÷ Ÿ ÃÓ ˜À ÊÀ ÁŸÂ ¯Èœ cÃ‡ ¨ÌÈœ ÙTŸ◊ ˙Ãn‹ÚŸÏ ÌÈœ‡y ›Ÿ Ã Ÿ˙œÓ ∫»¯ÕÓ‡›È _»¯Àa ÌÀ˙Àn‹ÚŸÏ ¨ÀÈŸ È „«·Ÿk _»¯Àa Æ«Ó«˜ŸnÓœ »Õ kŸÏÃÓ ^Ÿ Ó«˜Ÿ nœÓ ¨»ÈÕ ÏÀÚ _¿Ÿ Óœ˙ŸÂ ¨ÃÚÈœ Ù«˙ Æ_À Ï »Ÿ ÁÃ⁄‡ ÌÈœ kÃÁŸÓ Èœ k ¨Ô«iœ ˆŸa _¿Ÿ Óœz ÈÃÃ˙ÀÓ ¨»ÈÕÓÀÈŸ a ·«¯JŸ a ÆÔ«kŸ÷œz „Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï ÷Ã cKŸ˙œ˙ŸÂ ÏÃ cÃbŸ˙œz ¨^YÈœ Ú Ìœ ÈÃ Ï÷ À »¯Ÿ È _«˙Ÿ a ÆÌÈœ ÁÀˆŸ ÁÃ ˆÕŸ Ï» ¯«„À Â ¯«„Ÿ Ï ¨^Œ˙»ÎŸ ÏÃÓ ‰À ÈŒ ‡Yœ˙ »ÈÕ ÈÕÚŸÂ ¨^Œ f‹ Ú ÈVÈœ÷Ÿa ¯»ÓÀ‡À‰ ¯À·ÀcÃk ∫^MEœ ˆ Ã ÁÈœ÷ŸÓ „œ ÂÀ „ ÈBŸ È ÏÃÚ ¨ÌÀÏ«ÚŸÏ À ÈŸ È _¿ŸÓœÈ Ô«iœˆ _œ ÈÃ‰¿€‡ ÆdÀ È»ÏŸÏÃ‰ ¨¯IÀ Â ¯IŸÏ ¨^Œ ÏEÀ b „Èœ bÃ ¯«„À Â ¯«„Ÿ Ï ÌÈœ ÁÀˆŸ ÁÃ ˆÕŸ Ï» ¨÷Èœ cOÃ  ^Ÿ˙g À HO »ÈÕ‰¿€‡ ^⁄ ÁŸ·÷ œ ŸÂ ÷»ÓÀ È ‡¿ »Èœ tœÓ ¨„Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï _Œ ÏŒÓ ÏÕ‡ Èœ k Æ‰ÀzÀ‡ ÷«„JŸ Â Ï«„À b ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa Æ÷«„À wÃ‰ ÏÕ‡À‰™

ON SHABBAT SHUVAH SUBSTITUTE:

*Ha-me-lech Ha-ka-dosh.

(1) Ezekiel 3:12; (2) Psalms 146:10.

*the Sovereign, the Holy One.

Æ÷«„À wÃ‰ _Œ ÏŒnÃ‰™

Amidah for Shabbat Morning

Temple Emanuel

ON ANGELS AND MESSENGERS1

E ach lifetime is the pieces of A jigsaw puzzle For some there are more pieces. For others the puzzle is more Difﬁcult to assemble.

S ome seem to be born with a nearly Completed puzzle. And so it goes. Souls going this way and that Trying to assemble the myriad parts. But know this. No one has within themselves All pieces to their puzzle. Like before the days when they used to seal Jigsaw puzzles in cellophane. Insuring that All pieces were there. Everyone carries with them at least One and probably Many pieces to someone else’s puzzle. Sometimes they know it. Sometimes they don’t. And when you present your piece Which is worthless to you, To another, whether you know it or not, You are a messenger from the Most High.2 —R ABBI LAWR ENCE KUSHNER, HONEY FROM THE ROCK

ADDITIONAL READINGS ARE ON PAGE 195–200.

(1) In Hebrew “angel” and “messenger” are the same word; (2) Rabbi Lawrence Kushner.

Morning Service for Shabbat & Festivals

Sh’mona Esrei for Shabbat

Yismach Moshe

Moses will Rejoice

Yis-mach Mo-she,

Moses will rejoice

b’ma-t’nat chel-ko,

with the gift that was his portion,

Ki e-ved, ne-e-man

for a faithful servant

ka-ra-ta lo,

You called him.

K’lil tif-e-ret,

A crown of glory

b’ro-sho na-ta-ta,

upon his head You placed

b’am-do l’fa-ne-cha,

when he stood before You

al Har Si-nai, u-sh’nei lu-chot a-va-nim, ho-rid b’ya-do,

on Mount Sinai; and two tablets of stone he brought down in his hand, 1

v’cha-tuv ba-hem

upon which was written

sh’mi-rat Sha-bat,

[the command] to preserve the Sabbath,

v’chein ka-tuv b’to-ra-te-cha.

V’sham’ru

and so it is written in Your Torah:

The Children of Israel Shall Preserve

V’sha-m’ru v’nei Yis-ra-eil

“And the Children of Israel

et ha^Sha-bat,

shall preserve the Sabbath,

la-a-sot et^ha-Sha-bat

to maintain the Sabbath for

l’do-ro-tam b’rit o-lam.

their generations as an everlasting

Bei-ni u-vein

covenant. Between Me and

b’nei Yis-ra-eil

between the Children of Israel,

ot hi l’o-lam.

it is a sign for all time

Ki shei-shet ya-mim a-sah A-do-nai et ha-sha-ma-yim v’et^ha-a-rets, u’va-yom ha-sh’vi-i sha-vat va-yi-na-fash.

that in six days Adonai made the heavens and the earth, and on the seventh day God abstained from work, and rested.” 2,3

(1) cf. Exodus 32:15; (2) Re-souled, or took a deep breath; (3) Exodus 31:16–17.

‫ישמח משה‬ ‰Œ÷Ó› ÁÃÓ◊ Ÿ œÈ ¨«˜Ÿ ÏŒÁ ˙Ã ŸzÃÓŸa ÔÀÓ€‡Œ „Œ ·ŒÚ Èœ k Æ«l À˙‡TJ ˙WŒ ‡ŸÙœz ÏÈœ ÏŸk ÀzÃ˙À «÷‡&¯Ÿa ^ÈŒ À ÙŸÏ «„Ÿ ÓÀÚŸa ÆÈÀ Èœ Ò ¯Ã‰ ÏÃÚ ÌÈœ À·⁄‡ ˙«Á»Ï ÈÕ Ÿ÷» ¨«„À ÈŸ a „ÈX«‰ ÌŒ ‰Àa ·»˙À ÎŸÂ Æ˙Àa÷ Ã ˙UÈœ Ó÷ Ÿ ∫^Œ˙T«˙Ÿ a ·»˙À k ÔÕ ÎŸÂ

‫ושמרו‬ ÏÕ‡TŸ◊œÈ ÈÕ Ÿ · »¯Ÿ Ó÷ À ŸÂ ¨˙Àag Ã Ã‰–˙Œ ‡ ˙Àag Ã Ã‰–˙Œ ‡ ˙«◊⁄ ÚÃÏ ÆÌÀ Ï«Ú ˙ÈXŸ a ÌÀ˙&¯IŸ Ï ÔÈÕ·» Èœ ÈÕa ÏÕ‡TŸ◊œÈ ÈÕ Ÿ a ¨ÌÀ ÏÚ› Ÿ Ï ‡Èœ ‰ ˙«‡ À ÈŸ È ‰À◊ÀÚ ÌÈœ ÓÀÈ ˙Œ÷÷ Õ Èœ k ¨ıWÀ‡À‰–˙Œ ‡ŸÂ Ìœ ÈÃÓg À Ã‰ ˙Œ ‡ Èœ ÚÈœ ·g Ÿ Ã‰ Ì«ÈÃ·» Æ÷Ã ÙÀpœ iÃ Â ˙Ã·÷ À

Amidah for Shabbat Morning

Temple Emanuel

You capped doing with non-doing; You blessed becoming with being; You honored labor and rest. Creation is incomplete without Shabbat. Rest reveals the importance of work. Work reveals the importance of rest. The two together make the world; The two together make a human being. I rest when I cease the struggle to control. I rest when I abandon the pride of ownership. I rest when I give thanks for what is. I set aside this day To revel in Your work by sharing Your rest. I set aside this day To honor all that I have been given. I set aside this day To take stock of all that I am.1 —R ABBI R AMI SHAPIRO, WOR DS OF FIR E

w ETERNIT Y UT TERS A DAY

A thought has blown the marketplace away; there is a song in the wind and joy in the trees. The Sabbath arrives in the world, scattering a song in the silence of the night: eternity utters a day. Where are the words that could compete with such might? Six days a week we live under the tyranny of things of space; on the Sabbath we try to become attuned to the holiness in time. Six days a week we wrestle with the world, wringing proﬁt from the earth; on the Sabbath we especially care for the seed of eternity planted in the soul. The world has our hands, but the soul belongs to Someone Else. Six days a week we seek to dominate the world; on the seventh day we try to dominate the self. To set apart a day a week, a day on which we would not use the instruments so easily turned into weapons of destruction, a day for being with ourselves, a day on which we stop worshipping the idols of technical civilization, a day on which we use no money, a day of armistice in the economic struggle with others and with the forces of nature — is there any institution that holds out a greater hope for human progress than the Sabbath? 2 —ADAPTED FROM R ABBI ABR AHAM JOSHUA HESCHEL, THE SABBATH

ADDITIONAL READINGS ARE ON PAGE 195–200.

(1) Rabbi Rami Shapiro; (2) Rabbi Abraham Joshua Heschel.

Morning Service for Shabbat & Festivals

Yism’chu Yis-m’chu v’mal-chu-t’cha sho-m’rei sha-bat v’ko-r’ei o-neg, am m’ka-d’shei sh’vi-i, ku-lam yis-b’u v’yit-a-n’gu mi-tu-ve-cha, v’ha-sh’vi-i ra-tsi-tah bo v’ki-dash-to, chem-dat ya-mim o-to ka-ra-tah, zei-cher l’ma-a-sei v’rei-shit.

Sh’mona Esrei for Shabbat

They Shall Rejoice They shall rejoice in Your sovereignty— Those who preserve the Sabbath and call it delight. The people who sanctify the seventh [day] will all be satisﬁed and delighted from Your goodness. And in the seventh [day], You took pleasure and made it holy. “Most desirable of days,” You called it, commemorating the work of the beginning.

K’dushat Hayom

Sanctification of the Day

E-lo-hei-nu vei-lo-hei

Our God, and God of

A-vo-tei-nu v’i-mo-tei-nu,

our ancestors,

r’tsei vim-nu-cha-tei-nu.

be pleased with our rest,

Ka-d’shei-nu b’mits-vo-te-cha,

sanctify us with Your commandments

v’tein chel-kei-nu b’to-ra-te-cha.

and give us our share in Your Torah;

Sa-b’ei-nu mi-tu-ve-cha, v’sa-m’chei-nu bi-shu-a-te-cha, v’ta-heir li-bei-nu

satisfy us with Your goodness and gladden us with Your deliverance, and purify our hearts

l’awv-d’cha be-e-met.

to serve You in truth. And

V’han-chi-lei-nu,

give us as our inheritance,

A-do-nai E-lo-hei-nu,

Adonai our God,

b’a-ha-va uv’ra-tson

in love and pleasure

Sha-bat kawd-she-cha,

Your holy Sabbath;

v’ya-nu-chu va Yis-ra-eil

and may Israel rest thereon—

m’ka-d’shei sh’me-cha.

and sanctiﬁers of Your Name—

Ba-ruch A-tah A-do-nai,

Blessed are You Adonai,

m’ka-deish ha-sha-bat.

Sanctiﬁer of the Sabbath.

Avodah R’tsei, A-do-nai E-lo-hei-nu, b’a-m’cha Yis-ra-eil ut’ﬁ-la-tam b’a-ha-va t’ka-beil u-t’hi l’ra-tson ta-mid a-vo-dat Yis-ra-eil a-me-cha.

Worship Be pleased, Adonai, our God, with Your people Israel and accept their prayer, lovingly and willingly. And may You always ﬁnd pleasure with the service of Your people, Israel.

‫ישמחו‬ ^Ÿ˙»ÎŸ ÏÃÓŸ· »ÁŸ Ó◊ Ÿ œÈ ˙Àa÷ Ã ÈVŸ Ó«÷ ¨‚Œ ›Ú ÈÕ‡Y«˜Ÿ Â ¨Èœ ÚÈœ ·÷ Ÿ ÈÕ÷ŸcKŸ Ó ÌÃÚ »ÚŸ a◊ Ÿ œ È ÌÀ l‹k ¨^Œ ·»hœ Ó »‚Ÿ pÃÚŸ˙œÈŸ Â À˙Èœ ˆT Èœ ÚÈœ ·÷ Ÿ Ã‰ŸÂ ¨«zŸ÷ÃcNŸ Â «a ¨À˙‡TJ «˙«‡ ÌÈœ ÓÀÈ ˙Ã cŸÓŒÁ ∫˙Èœ÷‡VŸ · ‰Õ◊⁄ÚÃÓŸÏ ¯Œ ÎÕÊ

‫קדושת היום‬ ÈÕ‰¿‡Õ Â »ÈÕ‰¿€‡ ¨»ÈÕ˙«nœ‡ŸÂ »ÈÕ˙«·⁄‡ ¨»Õ˙ÀÁ»Ÿ Óœ· ‰Õ ˆY ^ÈŒ˙«Ÿ ˆœÓŸa »Õ÷ŸcK ¨^Œ˙T«˙Ÿ a »LŸ ÏŒÁ ÔÕ˙ŸÂ ^Œ ·»hœ Ó »ÕÚŸa◊ Ã ¨^Œ˙ÀÚ»÷Èœ a »Õ ÁŸn◊ Ã ŸÂ »ÕaœÏ ¯Õ‰ÃËŸÂ ¨˙Œ Ó€‡Œa ^Ÿ cŸ·ÀÚŸÏ »Õ ÏÈœ ÁŸÃ‰ŸÂ »ÈÕ‰¿€‡ À ÈŸ È Ô«ˆTŸ ·» ‰À·⁄‰Ã‡Ÿa ¨^Œ÷EJ ˙Ãa÷ Ã ÏÕ‡TŸ◊œÈ dÀ· »Á»À ÈŸ Â Æ^Œ Ó÷ Ÿ ÈÕ÷ŸcKŸ Ó ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa ∫˙Àag Ã Ã‰ ÷Õ cKŸ Ó

‫עבודה‬ ¨»ÈÕ‰¿€‡ À ÈŸ È ¨‰Õ ˆY ¨ÏÕ‡TŸ◊œÈ ^Ÿ nÃÚŸa ¨ÏÕaKŸ˙ ‰À·⁄‰Ã‡Ÿa ¨ÌÀ˙ÀlœÙŸ˙» „Èœ ÓÀz Ô«ˆTŸ Ï Èœ ‰Ÿ˙» Æ^Œ nÃÚ ÏÕ‡TŸ◊œÈ ˙A«·⁄ Ú

Amidah for Shabbat Morning

Temple Emanuel

OUR DEEPEST FEAR

O ur deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure. It is our light, not our darkness that most frightens us. We ask ourselves, Who am I to be brilliant, gorgeous, talented, fabulous? Actually, who are you not to be? You are a child of God. Your playing small does not serve the world. There’s nothing enlightened about shrinking so that other people won’t feel insecure around you. We are all meant to shine, as children do. We were born to make manifest the glory of God that is within us. It’s not just in some of us; it’s in everyone. And as we let our own light shine, we unconsciously give other people permission to do the same. As we’re liberated from our own fear, our presence automatically liberates others.1 —Marianne Williamson, A Return to Love Harper Collins, 1992. From Chapter 7, Section 3 —PIER R E TEILHAR D DE CHAR DIN

ADDITIONAL READINGS ARE ON PAGE 195–200.

(1) Marianne Williamson, A Return to Love.

Morning Service for Shabbat & Festivals

Sh’mona Esrei for Shabbat

ON ROSH CHODESH AND ON SHABBAT DURING SUKKOT AND PESACH ADD:

Ya-aleh V’yavo E-lo-hei-nu vei-lo-hei A-vo-tei-nu v’i-mo-tei-nu,

Ascend and Come Our God and God of our ancestors,

ya-a-leh v’ya-vo v’ya-gi-a v’yei-ra-eh

may there ascend, come, and reach, appear,

v’yei-ra-tseh, v’yi-sha-ma v’yi-pa-keid, v’yi-za-cheir

be desired, and heard, counted and recalled

zich-ro-nei-nu u-ﬁk-do-nei-nu v’zich-ron A-vo-tei-nu v’i-mo-tei-nu,

our remembrance and reckoning; the remembrance of our ancestors;

v’zich-ron Ma-shi-ach

the remembrance of the Messiah

ben Da-vid av-de-cha,

the son of David, Your servant;

v’zich’ron Y’ru-sha-la-yim

the remembrance of Jerusalem,

ir kawd-she-cha, v’zich’ron kol^am’cha beit Yis-ra-eil l’fa-ne-cha, li-f’lei-tah, l’to-vah

city of Your Sanctuary; and the remembrance of Your entire people, the House of Israel, before You, for survival, for well-being,

l’chein u-l’che-sed u-l’ra-cha-mim,

for favor, kindliness, compassion,

l’cha-yim u-l’sha-lom, b’yom...

for life and peace on this day of...

‫יעלה ויבא‬ ¨»ÈÕ˙«nœ‡ŸÂ »ÈÕ˙«·⁄‡ ÈÕ‰¿‡Õ Â »ÈÕ‰¿€‡ ¨‰Œ ‡TÕ ÈŸ Â ¨ÃÚÈœ bÃÈŸ Â ¨‡›·ÀÈŸ Â ‰Œ Ï⁄ÚÃÈ ¯Õ ÎÀfœ ÈŸ Â ¨„LÀ tœÈŸ Â ¨ÚÃÓg À œ ÈŸ Â ¨‰Œ ˆTÕ ÈŸ Â ¨»Õ «„Oœ Ù» »Õ «¯Ÿ ÎœÊ ¨»ÈÕ˙«nœ‡ŸÂ »ÈÕ˙«·⁄‡ Ô«¯Ÿ ÎœÊŸ Â Ã ÁÈœ÷ÀÓ Ô«¯Ÿ ÎœÊŸ Â ¨^Œ cŸ·ÃÚ „œ ÂÀ c ÔŒ a Ìœ ÈÃ Ï÷ À »¯Ÿ È Ô«¯Ÿ ÎœÊŸ Â ¨^Œ÷EJ ¯Èœ Ú ^Ÿ nÃÚ –ÏÀ k Ô«¯Ÿ ÎœÊŸ Â ¨^ÈŒ À ÙŸÏ ÏÕ‡TŸ◊œÈ ˙ÈÕa ¨‰À·«ËŸ Ï ¨‰ÀËÈÕ ÏŸÙœÏ ¨ÌÈœ Ó⁄ÁUŸ Ï» „Œ ÒŒÁŸÏ» ÔÕ ÁŸÏ ÆÆÆÌ«ÈŸ a ¨Ì«ÏÀ÷ŸÏ» ÌÈœ iÃ ÁŸÏ

ON ROSH CHODESH:

Rosh ha-cho-desh ha-zeh

the new month

‰Œ fÃ‰ ÷C›ÁÃ‰ ÷‡&¯

DURING PESACH:

Chag ha-ma-tsot ha-zeh

the Festival of Matzot

‰Œ fÃ‰ ˙«vÃnÃ‰ ‚Ã Á

DURING SUKKOT:

Chag ha-su-kot ha-zeh Zawch-rei-nu A-do-nai E-lo-hei-nu bo l’to-vah, [A-mein] u-fawk-dei-nu vo li-v’ra-cha, [A-mein] v’ho-shei-ei-nu vo l’cha-yim. [A-mein] U-vi-d’var y’shu-ah

the Festival of Sukkot Remember us Adonai, our God on this day for well-being; [Amen] be mindful of us on this day for blessing, [Amen] and deliver us for life. [Amen] In accord with the promise of deliverance

v’ra-cha-mim, chus v’chaw-nei-nu

and compassion, spare us and favor us,

v’ra-cheim a-lei-nu, v’ho-shi-ei-nu

have compassion on us and deliver us;

ki Ei-le-cha ei-nei-nu

for to You our eyes are directed because

ki Eil Me-lech

You are the Almighty, Who is Sovereign, Gracious, and Merciful.1

cha-nun v’ra-chum A-tah.

‰Œ fÃ‰ ˙«k‹ qÃ‰ ‚Ã Á ¨»ÈÕ‰¿€‡ ¨À ÈŸ È ¨»VŸ ÎÀÊ ˛ÔÕÓÀ‡¸ ¨‰À ·«ËŸ Ï «a ˛ÔÕÓÀ‡¸ ¨‰À ÎTŸ ·œÏ «· »BOÀ Ù» ˛ÔÕÓÀ‡¸ ¨ÌÈœ iÃ ÁŸÏ «· »Õ ÚÈœ÷«‰Ÿ Â ‰ÀÚ»÷Ÿ È ¯Ã·Eœ ·» ¨»Õ pÀ ÁŸÂ Ò»Á ¨ÌÈœ Ó⁄ÁUŸ Â ¨»ÕÚÈœ÷«‰Ÿ Â »ÈÕ ÏÀÚ ÌÕ ÁUŸ Â ¨»ÈÕ ÈÕÚ ^ÈŒ ÏÕ‡ Èœ k _Œ ÏŒÓ ÏÕ‡ Èœ k ∆ Æ‰ÀzÀ‡ Ì»ÁUŸ Â Ô»Ã Á

ALL CONTINUE:

<> V’te-che-ze-na ei-nei-nu b’shu-v’cha, l’Tsi-on b’ra-cha-mim. Ba-ruch A-tah A-do-nai, ha-ma-cha-zir sh’chi-na-to l’Tsi-on.

(1) cf. Nehemiah 9:31.

And may our eyes behold Your merciful return to Zion. Blessed are You, Adonai, Who returns the Divine presence to Zion.

»ÈÕ ÈÕÚ ‰À ÈŒ Ê€ÁŒ˙ŸÂ ºæ ÆÌÈœ Ó⁄ÁUŸ a Ô«iœ ˆŸÏ ^Ÿ ·»÷Ÿ a ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa ÆÔ«iœ ˆŸÏ «˙À Èœ Î÷ Ÿ ¯Èœ Ê⁄ ÁÃnÃ‰

Amidah for Shabbat Morning

Temple Emanuel

Ya-aleh V’yavo Ya-aleh V’yavo is also included in the Birkat Hamazon on Rosh Chodesh, on Rosh Hashanah and Yom Kippur, and throughout Sukkot, Pesach, and Shavuot.

On Rosh Chodesh and Chol Hamo-ed

O ur God and God of all ages, be mindful of Your people Israel on this (ﬁrst day of the new month), (day of Pesach), (day of Sukkot), and renew in us love and compassion, goodness, life, and peace. This day remember us for well-being. Amen. This day bless us with Your nearness. Amen. This day help us to a fuller life. Amen.1 —FROM GATES OF PR AYER: THE NEW UNION PR AYER BOOK. CENTR AL CONFER ENCE OF AMER ICAN R ABBIS, NEW YOR K

A person should be so absorbed in prayer that she is no longer aware of her own self. There is nothing for her but the ﬂow of Life; all her thoughts are with God. She who still knows how intensely she is praying has not yet overcome the bonds of self. 2 —ADAPTED FROM OR HA-EMET 2B (CHASIDIC)

The focus of prayer is not the self.… It is the momentary disregard of our personal concerns, the absence of self-centered thoughts, which constitute the art of prayer. Thus, in beseeching God for bread, there is one instant, at least, in which our mind is directed neither to our hunger nor to food, but to God’s mercy. This instant is prayer. We start with a personal concern and live to feel the utmost.3 —R ABBI ABR AHAM JOSHUA HESCHEL, MAN’S QUEST FOR GOD

ADDITIONAL READINGS ARE ON PAGE 195–200 AND 220–222.

(1) Gates of Prayer; (2) Or Ha-Emet 2b; (3) Rabbi Abraham Joshua Heschel.

Morning Service for Shabbat & Festivals

Sh’mona Esrei for Shabbat

SOME BOW ON “MODIM” AND STRAIGHTEN UP ON “ADONAI.”

Modim Mo-dim a-nach-nu lach,

Gratitude We are thankful to You

sha-a-tah Hu, A-do-nai E-lo-hei-nu,

that You, Adonai, are our God

vei-lo-hei A-vo-tei-nu v’i-mo-tei-nu

and the God of our ancestors

l’o-lam va-ed, Tsur cha-yei-nu,

forever; Rock of our lives,

ma-gein yish-ei-nu

the Shield of our deliverance,

A-tah Hu l’dor va-dor.

You are in every generation.

No-deh l’cha

We will give thanks to You

un’sa-peir t’hi-la-te-cha

and recount Your praise,1

al cha-yei-nu ha-m’su-rim b’ya-de-cha v’al nish-mo-tei-nu ha-p’ku-dot lach v’al ni-se-cha she-b’chawl yom i-ma-nu v’al nif-l’o-te-cha v’to-vo-te-cha, she-b’chawl eit, e-rev va-vo-ker v’tsa-ha-ra-yim.

<> Ha-tov, ki lo cha-lu ra-cha-me-cha

for our lives which are committed into Your hand. And for our souls which are entrusted to You, and for Your miracles of everyday with us and for Your wonders and benefactions at all times— evening, morning, and noon. [You are] The Beneﬁcent One— for Your compassion is never withheld;

v’ha-m’ra-cheim,

And [You are] the Merciful One—

ki lo ta-mu cha-sa-de-cha,

for Your kindliness never ceases; 2

mei-o-lam ki-vi-nu lach.

(1) cf. Psalms 79:1; (2) cf. Lamentations 3:22.

we have always placed our hope in You.

‫מודים‬ ¨_À Ï »Ÿ ÁÃ⁄‡ ÌÈD«Ó »ÈÕ‰¿€‡ À ÈŸ È ¨‡»‰ ‰ÀzÃ‡÷ À ¨»ÈÕ˙«nœ‡ŸÂ »ÈÕ˙«·⁄‡ ÈÕ‰¿‡Õ Â ¨„Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï ¨»ÈÕ iÃ Á ¯»ˆ ¨»ÕÚ÷ Ÿ œ È ÔÕ ‚ÀÓ ¯«„À Â ¯«„Ÿ Ï ‡»‰ ‰ÀzÃ‡ ^Ÿ l ‰C« Æ^Œ˙Àlœ‰Ÿz ¯ÕÕ tÃÒŸ» »ÈÕ iÃ Á ÏÃÚ ¨^CÀ ÈŸ a ÌÈX»ÒŸ nÃ‰ »ÈÕ˙«ÓŸ÷œ ÏÃÚŸÂ ¨_À Ï ˙«„»˜Ÿ tÃ‰ ^ÈŒ qœ ÏÃÚŸÂ ¨»ÀnœÚ Ì«È ÏÀ ÎŸa÷ Œ ^ÈŒ˙«·«ËŸ Â ^ÈŒ˙«‡Ÿ ÏŸÙœ ÏÃÚŸÂ ¨˙ÕÚ ÏÀ ÎŸa÷ Œ ÆÌœ ÈTﬂ‰ÀˆŸÂ ¯M›·ÀÂ ·WÕŒÚ ·«hÃ‰ ºæ ¨^ÈŒ Ó⁄ÁU »ÏÀ Î ‡¿ Èœ k Èœ k ÌÕ ÁUŸ ÓÃ‰ŸÂ ^ÈCÀÒ⁄Á »nÃ˙ ‡¿ Æ_À Ï »Èœ »N ÌÀ Ï«ÚÕÓ

Amidah for Shabbat Morning

Temple Emanuel

Modim MIRACLES

We look for miracles in the extraordinary, while too often we remain oblivious to the miracles which abound in the ordinary moments of our lives.

Our lives are drenched in miracles. Miracles are all around us — and within us. We are each walking miracles. When we are bruised, what miracle heals us? When we sleep, what miracle restores us? When we see beauty, what miracle elevates us? When we hear music, what miracle moves us? When we see suffering, what miracle saddens us? When we give and receive love, what miracle warms us? When we pray, what miracle renews us? Every springtime is a miracle; every snowﬂake is a miracle; every newborn is a miracle. The thoughts we think, the words we utter, the hopes we cherish — each is a miracle. We live from miracle to miracle. That is why the Modim reminds us: be thankful for God’s miracles which are daily with us.1 —R ABBI SIDNEY GR EENBERG, SIDDUR CHADASH

S pirituality is living with attention. Living with attention leads me to thanksgiving. Thanksgiving is the response I have To the great debt I accrue with each breath I take. Attending to the everyday miracles Of ordinary living. I am aware of the interconnectedness of all things. I cannot be without you. This cannot be without that. All cannot be without each. And each cannot be without every. Thanksgiving is not for anything, It is from everything. May I cultivate the attention To allow the thanks that is life To inform the dance that is living.2 —R ABBI R AMI SHAPIRO, WOR DS OF FIR E ADDITIONAL READINGS ARE ON PAGE 195–200.

(1) Rabbi Sidney Greenberg; (2) Rabbi Rami Shapiro.

Morning Service for Shabbat & Festivals

Sh’mona Esrei for Shabbat

DURING CHANUKAH ADD:

Al Hanisim Al ha-ni-sim v’al ha-pur-kan v’al ha-g’vu-rot, v’al ha-t’shu-ot, v’al ha-mil’cha-mot, she-a-si-tah la-a-vo-tei-nu ba-ya-mim ha-heim baz-nan ha-zeh. Bi-mei Ma-tit-ya-hu ben^Yo-ch-nan ko-hein ga-dol, chash’mo-nai u-va-nav, k’she-am’dah mal’chut ya-van ha-r’sha-ah al am’cha Yis-ra-eil l’hash’ki’cham to-ra-te-cha, ul’ha-a-vi-ram ma-chu-kei r’tso-ne-cha, v’a-tah b’ra-cha-mei-cha ha-ra-bim a-ma-d’ta la-hem b’eit tsa-ra-tam, rav’ta et^ri-vam, dan’ta et^di-nam, na-kam’ta et^nik’ma-tam, ma-sar-ta gi-bo-rim b’yad cha-la-shim, v’ra-bim b’yad m’a-tim, ut’mei-im b’yad t’ho-rim, u-r’sha-im b’yad tsa-di-kim, v’zei-dim b’yad o-s’kei to-ra-te-cha. U-l’cha a-si-tah sheim ga-dol v’ka-dosh b’o-la-me-cha, u-l’am’cha Yis-ra-eil a-si-tah t’shu-ah g’do-lah u-fur’kan k’ha-yom ha-zeh v’a-char kach ba-u va-ne-cha lid-vir bei-te-cha u-ﬁ-nu et hei-cha-le-cha, v’ti-ha-ru et^mik-da-she-cha, v’hid’li-ku nei-rot b’chats’rot kad’she-cha, v’kav’u sh’mo-nat y’mei cha-nu-kah ei-lu, l’ho-dot u-l’ha-leil l’shim’cha ha-ga-dol.

For the Miracles [We thank You] for the miracles, for the redemption, for the mighty deeds, for the deliverances, and for the wars that You performed for our ancestors in those days at this season.

‫על הנסים‬ ¨ÔJY‹ tÃ‰ ÏÃÚŸÂ ÌÈœ qœpÃ‰ ÏÃÚ ¨˙«Ú»÷ŸzÃ‰ ÏÃÚŸÂ ¨˙«¯»·Ÿ bÃ‰ ÏÃÚŸÂ ¨˙«ÓÀ ÁŸÏœnÃ‰ ÏÃÚŸÂ »ÈÕ˙«nœ‡ŸÂ »ÈÕ˙«·⁄‡ÃÏ À˙Èœ◊ÀÚ÷ Œ Æ‰Œ fÃ‰ ÔÃÓŸfÃa ÌÕ‰À‰ ÌÈœ ÓÀiÃa

ÔÀ À Á«È–ÔŒ a »‰À ÈŸ˙œzÃÓ ÈÕÓÈœ a ¨ÂÈÀ À·» ÈÃ «ÓŸ÷ÃÁ ¨Ï«„À b ÔÕ‰k› the High Priest, the Hasmonean and his sons, ÏÃÚ ‰ÀÚ÷ À YÀ‰ ÔÀ ÂÀ È ˙»ÎŸ ÏÃÓ ‰À „ŸÓÀÚ÷ Œ Ÿk when the evil Greek kingdom rose up ÏÕ‡TŸ◊œÈ ^Ÿ nÃÚ against Your people Israel ¨^Œ˙T«z ÌÀ ÁÈœ k÷ Ÿ Ã‰ŸÏ to make them forget Your Torah ¨^Œ «ˆY ÈÕ w‹ÁÕÓ ÌTÈœ ·⁄ÚÃ‰ŸÏ» and to turn them away from the statutes of Your will ÀzEÃÓÀÚ ÌÈœ aUÀ‰ ^ÈŒ Ó⁄ÁUŸ a ‰ÀzÃ‡ŸÂ You, in Your abundant mercy ¨ÌÀ˙TÀ ˆ ˙ÕÚŸa ÌŒ ‰ÀÏ stood by them in their time of distress, You defended their cause, You judged their grievances, ¨ÌÀ Èœ c–˙Œ ‡ ÀzŸÃ c ¨ÌÀ ·ÈX–˙Œ ‡ ÀzŸ·U ¨ÌÀ˙ÀÓOœ –˙Œ ‡ ÀzŸÓKÀ  You avenged them.1 ¨ÌÈœ÷ÀlÃÁ „Ã ÈŸ a ÌÈX«aœ b ÀzYÃÒÀÓ You delivered the mighty into the hands of the weak, ¨ÌÈœ hÃÚŸÓ „Ã ÈŸ a ÌÈœ aUŸ Â many into the hands of the few, ¨ÌÈX«‰Ÿ Ë „Ã ÈŸ a ÌÈœ‡ÕÓŸË» defiled people into the hands of the undefiled, ¨ÌÈNÈœ cÃˆ „Ã ÈŸ a ÌÈœ Ú÷ À Y» the wicked into the hands of the righteous, „Ã ÈŸ a ÌÈDÕ ÊŸ Â and insolent into the hands of Æ^Œ˙T«˙ ÈLŸ Ò«Ú diligent students of Your Torah. ÌÕ÷ À˙Èœ◊ÀÚ ^Ÿ Ï» And You made Yourself a Name, ¨^Œ ÓÀÏ«ÚŸ a ÷«„JŸ Â Ï«„À b great and sanctified in Your world. ‰ÀÚ»÷Ÿz À˙Èœ◊ÀÚ ÏÕ‡TŸ◊œÈ ^Ÿ nÃÚŸÏ» And for Your people, Israel, You performed a Æ‰Œ fÃ‰ Ì«iÃ‰Ÿk ÔJY‹ Ù» ‰À Ï«„Ÿ b great deliverance2 and redemption unto this very day. ^ÈŒ À· »‡Àa _À k ¯Ã ÁÃ‡ŸÂ Afterwards, Your children entered the Holy of Holies of Your Abode, cleaned Your Temple, ¨^Œ ÏÀÎÈÕ ‰ ˙Œ ‡ »pœ Ù» ¨^Œ ˙ÈÕ a ¯Èœ ·Eœ Ï ¨^Œ÷ÀcOœ Ó–˙Œ ‡ »¯⁄ ‰œËŸÂ purified Your Sanctuary, ¨^Œ÷EJ ˙«¯Ÿ ˆÃÁŸa ˙«¯Õ  »˜Èœ ÏEœ ‰ŸÂ and kindled lights in the courtyards of Your Sanctuary, ¨»lÕ‡ ‰À k‹⁄ Á ÈÕÓŸÈ ˙Ã «ÓŸ÷ »ÚŸ ·JŸ Â and designated these eight days of Chanukah ÆÏ«„À bÃ‰ ^Ÿ Ó÷ œ Ÿ Ï ÏÕ lÃ‰ŸÏ» ˙«„«‰Ÿ Ï to thank and praise Your great Name. In the days of Mattathias, son of Yochanan

ALL CONTINUE:

<> V’al ku-lam,

And for all the foregoing,

yit-ba-rach v’yit-ro-mam shim-cha

blessed and exalted be Your Name,

Mal-kei-nu, ta-mid l’o-lam va-ed.

our Sovereign, constantly, forever and ever.

ÌÀ l‹k ÏÃÚŸÂ ºæ ¨^Ÿ Ó÷ œ ÌÃÓ«¯Ÿ˙œÈŸ Â _UÀaŸ˙œÈ Æ„Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï „Èœ ÓÀz¨»Õ kŸÏÃÓ

ON SHABBAT SHUVAH ADD:

Uk’tuv l’chai-yim to-vim kawl^b’nai v’ri-te-cha. (1) cf. Jeremiah 51:36; (2) Samuel 19:5.

Inscribe for a good life all the children of your covenant.

ÌÈœ ·«Ë ÌÈœ iÃ ÁŸÏ ·«˙Ÿ Î» Æ^Œ˙ÈXŸ · ÈÕ Ÿ a–ÏÀ k

Amidah for Shabbat Morning

Temple Emanuel

Al Hanisim

The historical story of Chanukah is preserved in the First Book of Maccabees, an account of the Jewish struggle against

Hellenism in the second century BCE. The author of First Maccabees, the royal chronicler of the Hasmonean (Maccabean) family, describes how the powerful lure of Hellenist culture drew a signiﬁcant portion of Israel’s leadership and its population. This group was willing to abandon all covenantal ties to Judaism — even circumcision — in exchange for full participation in Greek life. One small group of Jews, led by Mattathias the Priest and his sons, knew that, while Jews needn’t isolate themselves from the larger culture as the sectarian Jews had done, neither could participation in the larger culture be at the price of losing one’s self. The Maccabees led a revolt — essentially a civil war, a war of Jew against Jew — for the right to be different, to be one’s self, to be Jewish. (However, today, in an age where violence of Jew against Jew has led to the assassination of Israel’s Prime Minister, we must ﬁnd different ways to teach each other the essential message of the Jewish mission.) Not long after the Maccabean struggle, the Jewish community of Alexandria (itself a Hellenized city), a Jewish population of over one million, disappeared from Jewish consciousness. Like much of the ancient Near East, the Jews became Greeks. They effectively disappeared from history. The Book of Maccabees never mentions the story of the oil which burned for eight days. It is not part of the historical story of Chanukah. As beautiful as this legend is, it pales in comparison to Chanukah’s real miracle: A group of Jews who knew, in spite of the majority voice of assimilation, that what Jews have to give to the world is unique and irreplaceable.1 —R ABBI SHIR A MILGR AM, ENTR ANCES TO HOLINESS AR E EVERY WHER E

w I thank You for the courage to withstand the theft of heritage and history that Antiochus sought to perpetrate against my people. May I be worthy of the lives that were sacriﬁced to see that my heritage continue.2

We give thanks for the redeeming wonders and the mighty deeds by which, at this season, our people were saved in days of old.

In the days of the Hasmoneans, a tyrant arose against our ancestors, determined to make them forget Your Torah, and to turn them away from obedience to Your will. But You were at their side in time of trouble. You gave them strength to struggle and to triumph, that they might serve You in freedom. Through the power of Your spirit the weak defeated the strong, the few prevailed over the many, and the righteous were triumphant. Then Your children returned to Your house, to purify the sanctuary and kindle its lights. And they dedicated these days to give thanks and praise to Your great name.3 —SOFR IM 20 :8

S ome historians of religion have taught that Chanukah is another ancient celebration of the winter sol-

stice. However, the winter solstice can also co-occur with the full moon (yielding a bright moonlit night). Chanukah is different. Chanukah, too, occurs near the winter solstice (when the nights are longest) but it begins on the twenty-ﬁfth day of the lunar month and ends at the time of the new moon, a sliver of light. With each night of Chanukah, with the waning of the moon, the nights get darker and darker. And as the darkness descends with each progressive night, we light one more candle against the darkness.4 —TAUGHT BY R ABBI R ICHAR D JACOBS

(1) Rabbi Shira Milgram; (2) Source unknown; (3) Sofrim 20:8; (4) Rabbi Richard Jacobs.

Morning Service for Shabbat & Festivals

Sh’mona Esrei for Shabbat

<> V’chol ha-cha-yim yo-du-cha se-la

And all the living shall thank You forever

vi-ha-l’lu et^shim-cha be-e-met,

and praise Your Name with sincerity;

Ha-eil y’shu-a-tei-nu

the Almighty, Who is our deliverance

v’ez-ra-tei-nu se-la.

and our help forever.

Ba-ruch A-tah A-do-nai, ha-tov

Blessed are You, Adonai, “The Beneﬁcent”

shim-cha u-l’cha na-eh l’ho-dot.

is Your Name and You it is ﬁtting to praise.

¨‰À ÏŒq ^»„«È ÌÈœ iÃ ÁÃ‰ Ï›ÎŸÂ ºæ ¨˙Œ Ó€‡Œa ^Ÿ Ó÷ œ –˙Œ ‡ »ÏŸ ÏÃ‰Èœ Â »Õ˙ÀÚ»÷Ÿ È ÏÕ‡À‰ Æ‰À ÏŒÒ »Õ˙TŸ ÊŒ ÚŸÂ ·«hÃ‰ ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa Æ˙«„«‰Ÿ Ï ‰Œ ‡À ^Ÿ Ï» ^∆ Ÿ Ó÷ œ

WHEN THE AMIDAH IS REPEATED ALOUD, THE CHAZZAN CONTINUES:

Birkat Kohanim E-lo-hei-nu v’e-lo-hei A-vo-tei-nu v’i-mo-tei-nu, bar’chei-nu va-b’ra-cha ham’shu-le-shet ba-to-rah, ha-k’tu-vah al y’dei Mo-she av-de-cha, ha-a-mu-ra mi-pi A-ha-ron u-va-nav, ko-ha-nim am k’do-she-cha ka-a-mur:

Y’va-re-ch’cha A-do-nai v’yish-m’re-cha. Congregation:

Kein y’hi ra-tson.

The Priestly Blessing Our God, and God of our ancestors, bless us with the threefold blessing of the Torah, written by the hand of Moses, Your servant, pronounced from the mouth of Aaron and his sons, the kohanim, Your holy people; as it is said:

May this be God’s will.

Grant Peace

‫שים שלום‬

May this be God’s will. May God’s face shine

Ei-le-cha vi-chu-ne-cha.

upon you and be gracious unto you.

Kein y’hi ra-tson.

Yi-sah A-do-nai pa-nav Ei-le-cha, v’ya-seim l’cha sha-lom. Congregation:

Kein y’hi ra-tson.

Sim Shalom

May this be God’s will. May God’s face turn toward you and grant you peace.1

Sim sha-lom to-vah uv-ra-cha,

Grant peace, goodness, and blessing,

chein va-che-sed v’ra-cha-mim,

favor, kindness and compassion

a-lei-nu v’al kawl^Yis-ra-eil a-me-cha.

upon us and upon all Israel, Your people.

Ba-r’chei-nu a-vi-nu, ku-la-nu k’e-chad,

Bless us, our Parent, all of us as one

b’or pa-ne-cha.

with the light of Your countenance.

Ki v’or pa-ne-cha

For by the light of Your countenance

na-ta-ta la-nu, A-do-nai E-lo-hei-nu,To-rat cha-yim

You gave us, Adonai, our God, a Torah of life

v’a-ha-vat che-sed, uts-da-ka uv-ra-cha and the love of kindliness, righteousness, v’ra-cha-mim, v’cha-yim v’sha-lom. V’tov b’ei-ne-cha

blessing, compassion, life, and peace. And may it be good in Your sight

l’va-reich et^am’cha Yis-ra-eil

to bless Your people Israel,

v’et^kawl^ha-a-mim b’chawl^eit

and all peoples at all times

uv-chawl^sha-ah bish-lo-me-cha. (1) Numbers 6:24–26.

¨»ÈÕ˙«nœ‡ŸÂ »ÈÕ˙«·⁄‡ ÈÕ‰¿‡Õ Â »ÈÕ‰¿€‡ ‰T«zÃa ˙Œ÷Œl÷ ‹ Ÿ ÓÃ‰ ‰À ÎTŸ aÃ· »Õ ÎYÀa ¨^Œ cŸ·ÃÚ ‰Œ˘Ó› ÈBŸ È ÏÃÚ ‰À·»˙Ÿ kÃ‰ ÂÈÀ À·» Ô«¯⁄ ‰Ã‡ Èœ tœÓ ‰T»Ó⁄‡À‰ Æ¯»ÓÀ‡Àk ¨^Œ÷«„O ÌÃÚ ÌÈœ ⁄ ‰k› Æ^WŸ Ó÷ Ÿ œ ÈŸ Â À ÈŸ È ^Ÿ ÎWÀ·ŸÈ ºæ ÆÔ«ˆT Èœ‰ŸÈ ÔÕk ÂÈÀ À t À ÈŸ È ¯Õ‡ÀÈ ÆÀ jŒp‹ ÁÈœ Â ^ÈŒ ÏÕ‡ ÆÔ«ˆT Èœ‰ŸÈ ÔÕk ^ÈŒ ÏÕ‡ ÂÈÀ À t À ÈŸ È ‡À◊œÈ ÆÌ«ÏÀ÷ ^Ÿ Ï ÌÕ◊ÀÈŸ Â ÆÔ«ˆT Èœ‰ŸÈ ÔÕk

May God bless you and guard you.

Ya-eir A-do-nai pa-nav Congregation:

‫ברכת כהנים‬

and at every moment with Your peace.

¨‰À ÎTŸ ·» ‰À·«Ë Ì«ÏÀ÷ ÌÈœ◊ ¨ÌÈœ Ó⁄ÁUŸ Â „Œ ÒŒÁÀÂ ÔÕ Á Æ^Œ nÃÚ ÏÕ‡TŸ◊œÈ–ÏÀ k ÏÃÚŸÂ »ÈÕ ÏÀÚ „À ÁŒ‡Ÿk »À l‹k ¨»Èœ ·À‡ ¨»Õ ÎYÀa ¨^ÈŒ À t ¯«‡Ÿ a ^ÈŒ À t ¯«‡Ÿ · Èœ k ¨»À l ÀzÃ˙À ÌÈœ iÃ Á ˙U«z ¨»ÈÕ‰¿€‡ À ÈŸ È ‰JÀ „Ÿˆ» ¨„Œ ÒŒÁ ˙Ã·⁄‰Ã‡ŸÂ ¨Ì«ÏÀ÷ŸÂ ÌÈœ iÃ ÁŸÂ ÌÈœ Ó⁄ÁUŸ Â ‰À ÎTŸ ·» ^ÈŒ ÈÕÚŸa ·«ËŸ Â ÏÕ‡TŸ◊œÈ ^Ÿ nÃÚ–˙Œ ‡ _VÀ·ŸÏ ˙ÕÚ–ÏÀ ÎŸa ÌÈœ nÃÚÃ‰–ÏÀ k–˙Œ ‡ŸÂ Æ^Œ Ó«ÏŸ÷œa ‰ÀÚ÷ À –ÏÀ ÎŸ·»

Amidah for Shabbat Morning

Temple Emanuel

Birkat Kohanim Our God, and God of our ancestors, bless us with the threefold blessing of the Torah, written by the hand of Moses, Your servant, pronounced from the mouth of Aaron and his sons, the kohanim, Your holy people; as it is said: “May God bless you and guard you. May God’s face shine upon you and be gracious unto you. May God’s face turn toward you and grant you peace.” Let them place My Name upon the Children of Israel, and I shall bless them.1 —NUMBERS 6:24–27

w “May God’s face shine upon you.”

We are the object of God’s gaze, but this means more than just God looking at us. God’s shining face is an

open face; it inspires openness in us, the object of the gaze. Being open creates possibilities, the possibility for a true I-Thou encounter, a spiritual connection with God. Along with this closeness goes the knowledge of each other, and the potential for mutual inspiration. The image of two lovers looking at each other comes to mind or that of a mother gazing lovingly at her child. These images not only evoke feelings of intimacy but also a sense of safety, of being protected by the one whose face and love shine on us.2 —SABINE Y. MEYER

Sim Shalom I, MAY I REST IN PEACE I, may I rest in peace — I, who am still living, say, May I have peace in the rest of my life. I want peace right now while I’m still alive. I don’t want to wait like that pious one who wished for one leg Of the golden chair of Paradise, I want a four-legged chair Right here, a plain wooden chair. I want the rest of my peace now. I have lived out my life in wars of every kind: battles without And within, close combat, face-to-face, the faces always My own, my lover-face, my enemy-face. Wars with the old weapons — sticks and stones, blunt axe, words, Dull ripping knife, love and hate, And wars with newfangled weapons — machine gun, missile, Words, land mines exploding, love and hate. I don’t want to fulﬁll my parents’ prophecy that life is war. I want peace with all my body and all my soul. Rest me in peace.3 —YEHUDAH AMICHAI

With malice toward none; with charity for all; with ﬁrmness in the right, as God gives us to see the right,

let us strive on to ﬁnish the work we are in: to do all which may achieve and cherish a just and lasting peace among ourselves, and with all nations.4 ADDITIONAL READINGS ARE ON PAGE 195–200.

—ABR AHAM LINCOLN, OND INAUGUR AL ADDR ESS, MARCH 4, 1865

(1) Numbers 6:24–27; (2) Sabine Y. Meyer; (3) Yehudah Amichai; (4) Abraham Lincoln.

Morning Service for Shabbat & Festivals

Sh’mona Esrei for Shabbat

ON SHABBAT SHUVAH OMIT THE FOLLOWING AND SUBSTITUTE THE PARAGRAPH BELOW.

*Ba-ruch A-tah A-do-nai, ha-m’va-reich et a-mo Yis-ra-eil ba-sha-lom.

*Blessed are You, Adonai, Who blesses God’s people Israel with peace.

_VÀ·ŸÓÃ‰ ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa™ ÆÌ«ÏÀgÃa ÏÕ‡TŸ◊œÈ «nÃÚ ˙Œ ‡

ON SHABBAT SHUVAH SUBSTITUTE:

*B’sei-fer chai-yim, b’ra-cha v’sha-lom, u-far-na-sah to-vah, ni-za-keir v’ni-ka-teiv l’fa-ne-cha. A-nach-nu v’chawl am’cha beit Yis-ra-eil, l’chai-yim to-vim u-l’sha-lom.

*In the book of life, blessing, peace and abundant maintenance may we be remembered and inscribed before You; we and all Your people, the House of Israel for a good life and peace.

Ba-ruch A-tah A-do-nai, o-seh ha-sha-lom. Blessed are You, Adonai, Who makes the peace.

E-lo-hai, N’tsor E-lo-hai, n’tsor l’sho-ni mei-rah. Us’fa-tai mi-da-beir mir-mah. V’lim’kal’lai naf-shi ti-dom,

Silent Prayer My God, guard my tongue from evil and my lips from speaking deceitfully.1 To those who curse me, may my soul be unresponsive,

v’naf-shi ke-a-far la-kol ti-h’yeh.

and let my soul be like dust to all.

P’tach li-bi b’to-ra-te-cha,

Open my heart to Your Torah and

Uv-mits-vo-te-cha tir’dof naf-shi.

let my soul pursue Your commandments.

V’chawl^ha-chosh’vim a-lai ra-ah,

And all who plan evil against me,

m’hei-rah ha-feir a-tsa-tam

quickly annul their counsel

v’kal’keil ma-cha-shav’tam.

and frustrate their intention.

A-sei l’ma-an sh’me-cha,

Act for the sake of Your Name.

a-sei l’ma-an y’mi-ne-cha,

Act for the sake of Your right hand.

a-sei l’ma-an k’du-sha-te-cha. A-sei l’ma-an to-ra-te-cha. L’ma-an yei-chal’tsun y’di-de-cha, ho-shi-ah y’min’cha va-a-nei-ni.

Act for the sake of Your holiness. Act for the sake of Your Torah. In order that Your loved one be released, deliver [with] Your right hand and answer me.2

<> Yi-h’yu l’ra-tson im’rei^ﬁ

May the words of my mouth be acceptable

v’heg’yon li-bi l’fa-ne-cha

and the thoughts of my heart, before You

A-do-nai tsu-ri v’go-a-li.

Adonai, my Rock and my Redeemer.3

O-seh sha-lom bim-ro-mav,

The One Who makes peace on high,

Hu ya-a-seh sha-lom a-lei-nu

may God make peace upon us

v’al kawl^Yis-ra-eil (v’al kawl^yosh’vei tei-vel) v’im’ru: A-mein.

and upon all Israel (and upon all who dwell on earth) and say Amen.

¨ÌÈœ iÃ Á ¯Œ ÙÕÒŸa™ ¨‰À·«Ë ‰ÀÒÀYÃ Ù» ¨Ì«ÏÀ÷ŸÂ ¨‰À ÎTŸ a ¨^ÈŒ À ÙŸÏ ·Õ˙ÀkœŸ Â ¯Õ ÎÀfœ  ¨ÏÕ‡TŸ◊œÈ ˙ÈÕa ^Ÿ nÃÚ ÏÀ ÎŸÂ »Ÿ ÁÃ⁄‡ ÆÌ«ÏÀ÷ŸÏ» ÌÈœ ·«Ë ÌÈœ iÃ ÁŸÏ ÆÌ«ÏÀgÕ‰ ‰Œ◊Ú› ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa

‫אלהי נצור‬

ÆÚTÕÓ Èœ «÷Ÿ Ï ¯«ˆŸ  ¨ÈÃ‰¿€‡ ∫‰ÀÓYœ Ó ¯ÕaÃcœÓ ÈÃÃ˙ÀÙ◊ Ÿ » ÈÃ ÏŸÏKŸ ÓœÏŸÂ ¨Ì›cœ˙ Èœ÷ŸÙÃ Æ‰Œ ÈŸ ‰œz Ï›kÃÏ ¯À ÙÀÚŒk Èœ÷ŸÙÃŸ Â ¨^Œ˙T«˙Ÿ a Èœ aœÏ ÁÃÃ˙Ÿt ÆÈœ÷ŸÙÃ Û«cYœz ^ÈŒ˙«Ÿ ˆœÓŸ·» ¨‰ÀÚT ÈÃ ÏÀÚ ÌÈœ ·÷ Ÿ «ÁÃ‰–ÏÀ ÎŸÂ ÌÀ˙Àˆ⁄Ú ¯Õ ÙÀ‰ ‰TÕ‰ŸÓ ÆÌÀzŸ·÷ Ã ⁄ ÁÃÓ ÏLŸ ÏKŸ Â ¨^Œ Ó÷ Ÿ ÔÃÚÃÓŸÏ ‰Õ◊⁄Ú ¨^Œ Èœ ÓŸÈ ÔÃÚÃÓŸÏ ‰Õ◊⁄Ú Æ^Œ˙g À HO ÔÃÚÃÓŸÏ ‰Õ◊⁄Ú Æ^Œ˙T«z ÔÃÚÃÓŸÏ ‰Õ◊⁄Ú ¨^ÈCÈDŸ È Ô»ˆŸ ÏÀÁÕÈ ÔÃÚÃÓÃÏ ^Ÿ Èœ ÓŸÈ ‰ÀÚÈœ÷«‰ ÆÈœ Õ ⁄ ÚÃÂ

Èœ Ù–ÈVŸ Óœ‡ Ô«ˆTŸ Ï »ÈŸ ‰œÈ ºæ ¨^ÈŒ À ÙŸÏ Èœ aœÏ Ô«ÈŸ ‚Œ‰ŸÂ ÆÈœ Ï⁄‡«‚Ÿ Â ÈX»ˆ À ÈŸ È ¨ÂÈÀÓ«¯Ÿ Óœa Ì«ÏÀ÷ ‰Œ◊Ú› ¨»ÈÕ ÏÀÚ Ì«ÏÀ÷ ‰Œ◊⁄ÚÃÈ ‡»‰ ÏÕ‡TŸ◊œÈ–ÏÀ k ÏÃÚŸÂ ®ÏŒ ·Õ˙ ÈÕ·÷ Ÿ «È–ÏÀ k ÏÃÚŸÂ© ÆÔÕÓÀ‡ ∫»¯Ÿ Óœ‡ŸÂ

DURING SUKKOT, PESACH, AND CHANUKAH AND ON SHAVUOT, ROSH CHODESH AND YOM HA-ATSM’UT CONTINUE WITH HALLEL ON PAGE 164. ON AN ORDINARY SHABBAT CONTINUE ON THE NEXT PAGE WITH KADDISH SHALEIM FOLLOWED BY THE TORAH SERVICE.

(1) cf. Psalms 34:14; (2) Psalms 60:7 and 108:7; (3) Psalms 19:15.

Amidah for Shabbat Morning

Temple Emanuel

Elohai N’tsor This prayer originated as the private prayer of Mar bar Ravina, a late Babylonian master. It is one of many private prayers of the rabbis included in the Talmud.

BR ATSLAV

R abbi Susya said: “In the world to come, I shall not be asked: ‘Why were you not Moses?’ I shall be asked: ‘Why were you not Susya?”’ 1 —MARTIN BUBER, HASIDISM AND MODER N MAN

w Do not imagine that character is determined at birth. We have been given free will. Any person can become as righteous as Moses or as wicked as Jeroboam. We ourselves decide whether to make ourselves learned or ignorant, compassionate or cruel, generous or miserly. No one forces us, no one decides for us, no one drags us along one path or another. We, ourselves, by our own volition, choose our own way! 2 —MOSES MAIMONIDES, MISHNA TOR AH: HILCHOT TESHUVAH

O nly a single person was created in the beginning to teach that if any individual causes a single person

to perish, Scripture considers it as though an entire world had been destroyed, and if anyone saves even a single person, Scripture considers it as though a whole world had been saved. Again, just a single person was created for the sake of peace so that no one could say to another: “My father was greater than yours.” Moreover, only a single person was created, in order to emphasize the greatness of God. For, whenever a mortal stamps many coins using one die, all the coins are alike; but when God stamps all human beings with the die of the ﬁrst person created, each one of them is, nevertheless, unique. Therefore, every individual must say, “For my sake was the world created.” 3 —ADAPTED FROM MISHNA SANHEDR IN 4:5

ADDITIONAL READINGS ARE ON PAGE 200.

(1)Martin Buber; (2) Moses Maimonides; (3) Mishna Sanhedrin 4:5.

Morning Service for Shabbat & Festivals

Torah Ser vice

Kaddish Shaleim

Full Kaddish

100

‫קדיש שלם‬

Exalted and sanctiﬁed be God’s great Name in the world which God created and by God’s will may God rule God’s kingdom in your lifetime and in your days, and in the lifetime of the entire House of Israel, speedily and in the near future — and say: Amen.

÷Ã cKŸ˙œÈŸ Â ÏÃ cÃbŸ˙œÈ Æ‡ÀaU dÕÓ÷ Ÿ ¨dÈÕ˙»ÚYœ Î ‡TŸ · Èœ c ‡ÀÓŸÏÀÚŸa dÈÕ˙»ÎŸ ÏÃÓ _Èœ ÏŸÓÃÈŸ Â Ô«ÎÈÕÓ«ÈŸ ·» Ô«ÎÈÕ iÃ ÁŸa ÆÏÕ‡TŸ◊œÈ ˙ÈÕa ÏÀ ÎE ÈÕ iÃ ÁŸ·» ·ÈXJ ÔÃÓŸÊœ ·» ‡À ÏÀ‚⁄ÚÃa ∫ÔÕÓÀ‡ »¯Ÿ Óœ‡ŸÂ

Y’hei sh’mei ra-ba m’va-rach, l’a-lam ul’al-mei al-ma-ya. [Yit-ba-rach]

May God’s great Name be blessed forever and for all eternity.

_UÀ·Ó Ÿ ‡ÀaU dÕÓ÷ Ÿ ‡Õ‰ŸÈ ∫‡À iÃÓŸÏÀÚ ÈÕÓŸÏÀÚŸÏ» ÌÃÏÀÚŸÏ

Yit-ba-rach v’yish-ta-bach, v’yit-paar v’yit-ro-mam v’yit-na-sei, v’yit-hadar v’yit-a-leh v’yit-ha-lal, sh’mei d’ku-d’sha, b’rich Hu, *l’ei-la min^kawl bir’cha’ta v’shi-ra-ta tush-b’cha-ta v’ne-che-ma-ta, da-a-mi-ran b’al’ma, v’im’ru: A-mein.

Blessed and praised and gloriﬁed, exalted and uplifted, honored and elevated and extolled be the Name of the Holy One, blessed is God; *above all the blessings and hymns, praises and consolation which we utter in the world— and say: Amen.

¯Ã‡ÀtŸ˙œÈŸ Â ÁÃaÃz÷ Ÿ œ ÈŸ Â _UÀaŸ˙œÈ ‡Õy › Ã Ÿ˙œÈŸ Â ÌÃÓ«¯Ÿ˙œÈŸ Â ÏÃ lÃ‰Ÿ˙œÈŸ Â ‰Œ lÃÚŸ˙œÈŸ Â ¯Ã cÃ‰Ÿ˙œÈŸ Â ‡À÷ERŸ c dÕÓ÷ Ÿ Æ‡»‰ _ÈXŸa ÏÀ k Ôœ Ó ‡À lÕÚŸÏ™ ‡À˙TÈœ÷ŸÂ ‡À˙ÀÎYœ a ¨‡À˙ÀÓ€ÁŒŸ Â ‡À˙ÀÁŸa÷ Ÿ ‹z ¨‡ÀÓŸÏÀÚŸa ÔTÈœ Ó⁄‡Ãc ∫ÔÕÓ‡ À »¯Ÿ Óœ‡ŸÂ

Yit-ga-dal v’yit-ka-dash sh’mei ra-ba, [A-mein] b’al-ma di v’ra chi-ru-tei, v’yam-lich mal-chu-tei, b’chai-yei-chon uv’yo-mei-chon, uv’chai-yei d’chol beit Yis-ra-eil, ba-a-ga-la u-viz-man ka-riv, v’im’ru: A-mein.

Tit-ka-beil ts’lo-t’hon u-va-o-t’hon d’chawl beit Yis-ra-eil ka-dam a-vu-hon di vish-ma-ya, v’im’ru: A-mein.

May there be acceptance of the prayers and supplications of the entire House of Israel before their Source in heaven. And say: Amen.

Y’hei sh’la-ma ra-ba min sh’ma-ya, v’cha-yim, a-lei-nu v’al kawl^Yis-ra-eil, v’im’ru: A-mein.

May there be abundant peace from heaven and life for us and for all Israel— and say: Amen.

O-seh sha-lom bim-ro-mav, Hu ya-a-seh sha-lom a-lei-nu v’al kawl^Yis-ra-eil (v’al kawl^yosh’vei tei-vel) v’im’ru: A-mein.

The One Who makes peace on high, may God make peace for us and for all Israel (and upon all who dwell on earth) and say Amen.

Ô«‰Ÿ˙«ÏŸ ˆ ÏÕaKŸ˙œz ÏÕ‡TŸ◊œÈ ˙ÈÕa ÏÀ ÎŸc Ô«‰Ÿ˙»ÚÀ·» ‡À iÃÓ÷ Ÿ œ · Èœ c Ô«‰»·⁄‡ ÌÀ „ﬂ˜ ∫ÔÕÓ‡ À »¯Ÿ Óœ‡ŸÂ ‡ÀaU ‡ÀÃÓÀÏ÷ Ÿ ‡Õ‰ŸÈ ÌÈœ iÃ ÁŸÂ ¨‡À iÃÓ÷ Ÿ Ôœ Ó ÏÕ‡TŸ◊œÈ–ÏÀ k ÏÃÚŸÂ »ÈÕ ÏÀÚ ∫ÔÕÓ‡ À »¯Ÿ Óœ‡ŸÂ ¨ÂÈÀÓ«¯Ÿ Óœa Ì«ÏÀ÷ ‰Œ◊Ú› ¨»ÈÕ ÏÀÚ Ì«ÏÀ÷ ‰Œ◊⁄ÚÃÈ ‡»‰ ÏÕ‡TŸ◊œÈ–ÏÀ k ÏÃÚŸÂ ®ÏŒ ·Õ˙ ÈÕ·÷ Ÿ «È–ÏÀ k ÏÃÚŸÂ© ∫ÔÕÓ‡ À ∫»¯Ÿ Óœ‡ŸÂ

ON SHABBAT SHUVAH SUBSTITUTE:

*l’ei-la u-l’ei-la mi-kawl

*far above all the

ÏÀ kœÓ ‡À lÕÚŸÏ» ‡À lÕÚŸÏ™

THE TORAH SERVICE FOR SIMCHAT TORAH BEGINS ON PAGE 185. ON ALL OTHER DAYS, CONTINUE WITH THE TORAH SERVICE ON PAGE 100.

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Introduction to the Torah Service

e have just spoken directly to God, ﬁrst as individuals and then as members of a community. Now we listen as God speaks to us through words of Torah. The tradition of public reading of the Torah began in the ﬁfth century BCE, as we learn in the Book of Nehemiah

8: “On the first day of the seventh month, Ezra the Priest brought the Teaching before the congregation — men and women and all who could listen with understanding. He read from it…” By the late Second Temple period, public readings of Torah in the synagogue were common, but probably without the elaborate ritual we use today. That came later, after Torah scrolls became distinctive ritual objects. Only in the late Talmudic period did the technology become available to make parchment sufficiently thin to permit all five books of Torah to be contained in a single scroll. The tradition of reading the Haftara, the section from the Prophets, is at least as old as the first century CE .

But it was probably not until some later period that the speciﬁc Haftara assigned to a particular Torah

portion or to a special Shabbat became ﬁxed. Two verses bracket the Torah service: Numbers 10:35 and 36. They take us back to our journey in the wilderness, when we marched with the Ark that held both the broken and the whole tablets of the Law. In fact, the Torah service takes us all the way back to Mount Sinai. We are standing again by the mountain. The reader takes the Torah out of the ark, holds it high and proclaims: “Sh’ma Yisrael, YHVH Elohenu, YHVH Echad.” In those words we hear the echo of the Ten Commandments, and so we hear again what we heard long ago at Sinai. We respond and afﬁrm God’s awesomeness. And then we too march with the Torah through the congregation. The Torah is our story. And so we bring to the Torah service the stories of our lives. That’s why we celebrate major life events in the context of the Torah service. People are called to the Torah for an aliyah, a “going up,” to recite the blessings before and after the Torah reading, to mark important life moments, like the naming of a child, an ufruf (prenuptial blessing), the recovery from an illness or trauma, or the beginning of a trip to Israel. It is to this part of

‰¯Â˙‰ ˙‡È¯˜

the service that we bring concerns about people we care about who are ill, so we offer a prayer for healing. We also include prayers for the State of Israel and for our country. God is in these stories, the story of Torah and the stories of our lives. So, as part of the Torah service, we study Torah together week after week. Torah study gives us the focus to help each other listen to God speaking to us through these ancient words. So get ready to stand again at Sinai and listen…

Photograph by Bill Aron

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Readings before the Torah Service

We approach the Torah slowly. First we open the ark so that the Torah is visible. We look at the

Torah but refrain from touching. Next, the Torah is removed from the ark and held by the service leader. Later the Torah is carried through the congregation, and everyone can touch the Torah. This demonstrates that the Torah is not the property of those leading the services; the Torah belongs to the Jewish community. Finally, the coverings of the Torah scroll are removed, allowing us a privileged intimacy with the words we hear. In the words of the Torah we hear our ancestors’ experience of the divine. We communicate with generations past and, perhaps on occasion, we hear Torah as the voice of God refracted through human speech. 1 —DE

S omewhere out of time

In the mystery of time Somewhere between memory and forgetfulness, Dimly though I remember how once I stood At Your mountain trembling Amid the fire and the thunder. How I stood there, out of bondage In a strange land and afraid. And You loved me and You fed me And I feasted on Your words. And, yes, I can remember How the thunder was my heart And the fire was my soul. 0, God, I do remember. The fire burns in me anew. And here I am, once more A witness to that timeless moment. Present now in the light of Your Torah I am reborn.2 —NANCY LEE GOSSELS

ADDITIONAL READINGS ARE ON PAGE 201.

(1)Source unknown; (2) Nancy Lee Gossels.

Morning Service for Shabbat & Festivals

Torah Ser vice

Torah Service Ein Kamocha Ein ka-mo-cha va-e-lo-him, a-do-nai, v’ein k’ma-a-se-cha.

There is None Like You There is none like You among gods, my Master, and nothing like Your works.1

104

‫סדר קריאת התורה‬ ‫אין כמוך‬ ¨ÌÈœ ‰¿€‡À· ^«ÓÀ k ÔÈÕ‡ Æ^ÈŒ◊⁄ÚÃÓŸk ÔÈÕ‡ŸÂ ¨ÈÀ I⁄‡

lach,

Adonai is Sovereign,3 Adonai was Sovereign,4

˙»ÎŸ ÏÃÓ ^Ÿ˙»ÎŸ ÏÃÓ ¨ÌÈœ ÓÀÏÚ› –ÏÀ k Æ¯IÀ Â ¯›c–ÏÀ ÎŸa ^ŸzŸÏ÷ Ã Ÿ ÓŒÓ» ¨_À ÏÀÓ À ÈŸ È ¨_Œ ÏŒÓ À ÈŸ È

A-do-nai yim-loch, l’o-lam va-ed.

Adonai will be Sovereign forever and ever.5

Æ„Œ ÚÀÂ ÌÀ ÏÚ› Ÿ Ï _¿Ÿ ÓœÈ À ÈŸ È

A-do-nai oz l’a-mo yi-tein,

Adonai will give strength to God’s people

ÔÕzœÈ «nÃÚŸÏ Ê›Ú À ÈŸ È _VÀ·ŸÈ À ÈŸ È ÆÌ«ÏÀgÃ· «nÃÚ–˙Œ ‡

Mal-chu-t’cha mal-chut kawl^o-la-mim,

Your reign is the reign

u-mem-shal-t’cha b’chawl^dor va-dor.

for all worlds and

A-do-nai Me-lech, A-do-nai Ma-

A-do-nai y’va-reich et^a-mo va-sha-lom.

Your dominion is in every generation.2

Adonai will bless God’s people with peace.6 AS THE ARK IS OPENED, ALL STAND.

Av Harachamim

Source of Compassion

Av ha-ra-cha-mim

God of compassion!

hei-ti-va vir-tso-n’cha et^Tsi-on,

Do good, as You see ﬁt, to Zion.

tiv-nei cho-mot Y’ru-sha-la-yim.

May You rebuild the walls of Jerusalem.7

Ki v’cha l’vad ba-tach-nu, Me-lech Eil ram v’ni-sa, A-don o-la-mim.

Va-y’hi Binso-a Ha-aron

For in You alone do we trust, Sovereign, Almighty, Exalted and Uplifted, Master of worlds.

And Whenever the Ark Traveled

Va-y’hi bin-so-a ha-a-ron

And whenever the Ark traveled

va-yo-mer Mo-she: “Ku-ma A-do-nai

Moses would say: “Rise, Adonai

v’ya-fu-tsu o-y’ve-cha

and let Your enemies be scattered, and

v’ya-nu-su m’sa-ne-cha mi-pa-ne-cha.”

those who hate You, ﬂee before You.” 8

Ki mi-Tsi-on tei-tsei To-rah

For from Zion will go forth the Torah,

u-d’var A-do-nai mi-ru-sha-la-yim.

and the word of Adonai from Jerusalem.9

Ba-ruch she-na-tan To-rah

Blessed is the One Who gave the Torah

l’a-mo Yis-ra-eil bik-du-sha-to.

to the people Israel in God’s holiness.

‫אב הרחמים‬ ¨ÌÈœ Ó⁄ÁUÀ‰ ·Ã‡ ¨Ô«iœ ˆ–˙Œ ‡ ^Ÿ «ˆYœ · ‰À·Èœ ËÈÕ‰ ÆÌœ ÈÀ Ï÷ À »¯Ÿ È ˙«Ó«Á ‰Œ Ÿ ·œz ¨»Ÿ ÁÀËÀa „Ã·ŸÏ ^Ÿ · Èœ k ¨‡Ày › œ Ÿ Â ÌT ÏÕ‡ _Œ ÏŒÓ ÆÌÈœ ÓÀÏ«Ú Ô«„⁄‡

‫ויהי בנסוע הארן‬ Ô&¯À‡À‰ ÃÚ«ÒŸ œ a Èœ ‰ŸÈÃ Â ¨À ÈŸ È ‰ÀÓ»˜ ¨‰Œ÷Ó ¯Œ Ó‡›iÃÂ ¨^ÈŒ ·ŸÈ›‡ »ˆ‹ ÙÀÈŸ Â ∫^ÈŒ À tœÓ ^ÈŒ ‡ŸÃ◊ŸÓ »Ò‹ À ÈŸ Â ¨‰T«˙ ‡Õ ˆÕz Ô«iœ vœÓ Èœ k ∫Ìœ ÈÀ Ï˘ À »¯Èœ Ó À ÈŸ È ¯Ã·E» ‰T«z ÔÃ˙ÀpŒ÷ _»¯Àa ∫«˙ÀgHOœ a ÏÕ‡TŸ◊œÈ «nÃÚŸÏ

(1) Psalms 86:8; (2) Psalms 145:13; (3) Psalms 10:16; (4) Psalms 93:1;(3) Exodus 15:18; (6) Psalms 29:11; (7) Psalms 51:20; (8) Numbers 10:35; (9) Isaiah 2:3.

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1 Let other people come as streams that overﬂow a valley and leave dead bodies, uprooted trees and ﬁelds of sand; we Jews are as the dew, on every blade of grass, trodden under foot today and here tomorrow morning.

2 You have seen a bush beside the road whose leaves the passing beasts pluck at and whose twigs are sometimes broken by a wheel, and yet it ﬂourishes, because the roots are sound— such a heavy wheel is Rome; these Romans, all the legions of the East from Egypt and Syria, the islands of the sea and the rivers of Parthia, gathered here to trample down Jerusalem when they have become a legend and Rome a fable, that old men will tell of in the city’s gate the tellers will be Jews and their speech Hebrew.1 —CHAR LES R EZNIKOFF, IN MEMOR IAM: 1933

(1)Charles Reznikoff.

Morning Service for Shabbat & Festivals

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ON YOM TOV, WHILE THE ARK IS OPEN, SAY THE FOLLOWING VERSE THREE TIMES:

A-do-nai, A-do-nai,

Adonai, Adonai,

Eil ra-chum v’cha-nun, e-rech a-pa-yim

Almighty, Compassionate, and Gracious, Slow to anger

v’rav che-sed v’e-met. No-tseir che-sed la-a-la-ﬁm, no-se a-von va-fe-shah v’cha-ta-ah v’na-kei.

Bei Ana Rachitz

and Abounding in kindness and truth. Who preserves kindness for thousands of generations, forgiving iniquity, transgression and sin, and God cleanses2 [the penitent].

In God I Put My Trust

<> Bei a-na ra-chitz

In God I put my trust

v’lish-mei ka-di-sha ya-ki-ra,

and to God’s holy, honored Name

a-nah ei-mar tush-b’chan.

I utter praises.

Y’hei ra-a-va kaw-da-mach

May it be Your will

d’tif-tach li-ba-i b’o-ra-y’ta,

to open my heart to Torah,

v’tash-lim mish-a-lin d’li-ba-i,

and to fulﬁll the desires of my heart

v’li-ba d’chawl^a-mach Yis-ra-eil,

and of the heart of Your people Israel

l’tav ul-cha-yin v’lish-lam. [A-mein.]

for goodness, for life, and for peace. [Amen.]

¨À ÈŸ È ¨À ÈŸ È ¨Ô»pÃ ÁŸÂ Ì»ÁU ÏÕ‡ Ìœ ÈÃ tÃ‡ _WŒ ‡ ∫˙Œ ÓŒ‡ŸÂ „Œ ÒŒÁ ·UŸ Â ¨ÌÈœ ÙÀÏ⁄‡ÀÏ „Œ ÒŒÁ ¯Õ ˆ› ¨‰À‡ÀhÃÁŸÂ ÚÃ÷ŒÙÀÂ Ô«ÀÚ ‡Õ◊› ∫‰Õ wÃŸ Â

‫בה אנא רחיץ‬ ÆıÈœ ÁT ‡À ⁄‡ dÕa ºæ ‡TÈœ wÃÈ ‡À÷Èœ cK dÕÓ÷ Ÿ œ ÏŸÂ ÆÔÀ ÁŸa÷ Ÿ ‹ z ¯ÃÓÕ‡ ‡À ⁄‡ _ÀÓÀ„ﬂ˜ ‡À Â⁄ ÚU ‡Õ‰ŸÈ ‡À˙ŸÈU«‡Ÿ a Èœ‡ÀaœÏ ÁÃzŸÙœ˙Ÿc ¨Èœ‡ÀaœÏŸc ÔÈœ ÏÃ‡÷ Ÿ œ Ó ÌÈœ Ï÷ Ÿ Ã˙ŸÂ ÆÏÕ‡TŸ◊œÈ _ÀnÃÚ–ÏÀ ÎE ‡ÀaœÏŸÂ ∫ÌÀ Ï÷ Ÿ œ ÏŸÂ ÔÈœ iÃ ÁŸÏ» ·ÃËŸÏ

THE TORAH IS REMOVED FROM THE ARK. THE FOLLOWING TWO LINES ARE SAID BY THE READER AND REPEATED BY THE CONGREGATION.

Sh’ma Yis-ra-eil, A-do-nai E-lo-hei-nu,

ÏÕ‡TŸ◊œÈ ÚÃÓ÷ Ÿ ¨»ÈÕ‰¿€‡ À ÈŸ È ∫„À ÁŒ‡ À ÈŸ È

Listen, Israel: Adonai is our God

A-do-nai E-chad.

Adonai is One.3

E-chad E-lo-hei-nu,

One is our God,

Ga-dol A-do-nei-nu,

great is our Master;

*Ka-dosh Sh’mo.

*holy is God’s Name.

¨»ÈÕ‰¿€‡ „À ÁŒ‡ ¨»Õ «„⁄‡ Ï«„À b Æ«ÓŸ÷ ÷«„J™

ON SHABBAT SHUVAH SUBSTITUTE:

*Ka-dosh v’no-rah Sh’mo.

*holy and awesome is God’s Name.

Æ«ÓŸ÷ ‡T«Ÿ Â ÷«„J™

BOWING TOWARD THE ARK, ALL SAY:

<> Gad-lu la-do-nai i-ti u-n’ro-m’ma sh’mo yach-dav.

Declare the greatness of Adonai with me, and let us exalt God’s Name

together.4

¨Èœzœ‡ À ÈŸ ÈÃ Ï »ÏŸ c�b ºæ ÆÂÀ cŸÁÃÈ «ÓŸ÷ ‰ÀÓŸÓ«¯Ÿ »

(1) In traditional synagogues, these verses are not recited on Shabbat. (2) Exodus 34:6–7; (3) Deuteronomy 6:4; (4) Psalms 34:4.

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SOMETIMES WHILE I AM CHANTING

S ometimes while I am chanting the Hebrew words become liquid as warm rain and I slip through them as if they were water parting to let me down to a clear place. Sometimes when I am praying the words stop and the darkness rises like water in a basin and I come into silence rich as the heart of a rose. Sometimes when I meditate light swells along my limbs and opens sweet as apple blossoms from the hard wood of my knobbly spine. Light slides behind my eyes light rises in my throat light pulses in my chest. There is no I only you only light burning and unburnt.1 —MARGE PIERCY

1)Marge Piercy.

Morning Service for Shabbat & Festivals

Hakafah

Torah Ser vice

The Procession

L’cha A-do-nai, ha-g’du-la,

Yours, Adonai, is the greatness,

l’ha-g’vu-ra, v’ha-tif-e-ret,

the might, the glory,

v’ha-nei-tsach v’ha-hod,

the victory, and the beauty,

ki chol

for everything

ba-sha-ma-yim u-va-a-rets.

in heaven and on earth [is Yours];

L’cha A-do-nai, ha-mam-la-cha,

Yours, Adonai, is the kingdom, and You are uplifted over all rulers.1

v’ha-mit-na-sei, l’chol l’rosh. Ro-m’mu, A-do-nai E-lo-hei-nu,

Exalt Adonai, our God

v’hish-ta-cha-vu

and prostrate yourselves

la-ha-dom rag-lav, ka-dosh Hu.

at God’s footstool, Holy is God. 2

Ro-m’mu, A-do-nai E-lo-hei-nu,

Exalt Adonai, Our God and

v’hish-ta-cha-vu l’har kad-sho

prostrate yourselves at God’s holy mountain

ki ka-dosh A-do-nai E-lo-hei-nu.

for Adonai, our God, is holy.3

108

‫הקפה‬ ‰À lHŸ bÃ‰ À ÈŸ È ^Ÿ Ï ˙WŒ ‡ŸÙœzÃ‰ŸÂ ‰T»·Ÿ bÃ‰ŸÂ ¨„«‰Ã‰ŸÂ ÁÃ ˆÕpÃ‰ŸÂ Ï›Î Èœ k ∫ıWÀ‡À·» Ìœ ÈÃÓg À Ãa ‰À ÎÀÏŸÓÃnÃ‰ À ÈŸ È ^Ÿ Ï ∫÷‡&¯ŸÏ Ï›ÎŸÏ ‡Õy › Ã Ÿ˙œnÃ‰ŸÂ »ÈÕ‰¿€‡ À ÈŸ È »ÓŸ Ó«¯ »Â⁄ ÁÃz÷ Ÿ œ ‰ŸÂ ∫‡»‰ ÷«„J ÂÈÀ ÏŸ‚U Ì«„⁄ ‰ÃÏ ¨»ÈÕ‰¿€‡ À ÈŸ È »ÓŸ Ó«¯ ¨«÷EJ ¯Ã‰ŸÏ »Â⁄ ÁÃz÷ Ÿ œ ‰ŸÂ ∫»ÈÕ‰¿€‡ À ÈŸ È ÷«„J Èœ k

THE TORAH IS PLACED ON THE TABLE. ALL MAY BE SEATED.

AN HONOREE IS SUMMONED FOR THE FIRST ALIYAH AS FOLLOWS: (THIS TEXT IS ONLY INCLUDED IN THE SUMMONS TO THE FIRST ALIYAH.)

V’ya-a-zor v’ya-gein v’yo-shi-a l’chol^ha-cho-sim bo, v’no-mar, a-mein. Ha-kol ha-vu go-del lei-lo-hei-nu, ut-nu cha-vod la-To-rah. Ya-a-mod / Ta-a-mod / Ya-am’du ___ ben/bat ___ v’ ___ ri-shon.

May God help, shield, and deliver all who take refuge in God, and let us say: Amen. Let us all ascribe greatness to our God and give honor to the Torah. He will stand /She will stand /They will stand ___ son/daughter of ___ and ___ for the ﬁrst [aliyah].

Ba-ruch she-na-tan To-rah

Blessed is the One Who gave the Torah

l’a-mo Yis-ra-eil bik-du-sha-to.

to God’s people, Israel, in God’s holiness.

ÚÈœ÷«ÈŸ Â ÔÕ ‚ÀÈŸ Â ¯›Ê⁄ÚÃÈŸ Â ¨«a ÌÈœ Ò«ÁÃ‰–Ï›ÎŸÏ ÆÔÕÓÀ‡ ¯ÃÓ‡›ŸÂ ¨»ÈÕ‰¿‡Õ Ï ÏC›‚ »·À‰ Ï›kÃ‰ Æ‰T«zÃ Ï „«·À Î »Ÿ˙» »„Ÿ Ó⁄ÚÃÈ Ø „›Ó⁄ÚÃz Ø „›Ó⁄ÚÃÈ ___Ÿ Â ___ ˙Õ· Ø ÔŒ · ___ ÆÔ«÷‡X ‰T«z ÔÃ˙ÀpŒ÷ _»¯Àa Æ«˙ÀgHOœ a ÏÕ‡TŸ◊œÈ «nÃÚŸÏ

THE CONGREGATION AND TORAH READER RESPOND:

V’a-tem ha-d’vei-kim ba-do-nai E-lo-hei-chem cha-yim, kul-chem ha-yom.

And you who cling to Adonai, Your God, are all alive today.4

(1) I Chronicles 29:11; (2) Psalms 99:5; (3) Psalms 99:9; (4) Deuteronomy 4:4.

ÌÈNÕ·ŸcÃ‰ ÌŒzÃ‡ŸÂ ¨ÌŒ ÎÈÕ‰¿€‡ À ÈŸ ÈÃa ÆÌ«iÃ‰ ÌŒ ÎŸl‹k ÌÈœ iÃ Á

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Temple Emanuel

SINAI

The men rushed ahead

They always do in battle, to defend us in eagerness, to get the best view to be there with each other as a community We followed later some of us waited till we were done nursing others waited to go together with those who were still nursing most of us were herding several children carrying a heavy two year old On one hip (it’s hard to move forward quickly with a heavy two-year-old on one hip) last came the very pregnant ones when you’re that far along it’s your instinct to be afraid of crowds afraid of being jostled you hang back you feel safer being last Anyway, I was one of the ones with a heavy two-year-old on one hip such a sweet body he had warm soft delicious ﬂesh he was afraid of the noise he clung to me so tightly his ﬁngers in my neck his face buried in my neck I showered him with little kisses not so much to comfort him as out of the habit and my pleasure

The earth shook, it vibrated and so did I my chest, my legs all vibrating I sank to my knees all the while with this little boy attached to me trying to merge himself back into me I closed my eyes to be there more intensely it all washed over me wave upon wave upon wave… And afterwards, the stillness of a nation, a people who had been ﬂattened forever imprinted slowly raising themselves rising again from the earth How to hold onto that moment washed clean reborn holy silence.1

—MER LE FELD

(1)Merle Feld.

Torah Ser vice

Morning Service for Shabbat & Festivals

K’riat Hatorah

Torah Reading

110

‫סדר קריאת התורה‬ ‫העולה מברך‬

Blessing Before Reading the Torah READER:

Ba-r’chu et^A-do-nai ha-m’vo-rach!

Bless Adonai, Who is blessed.

∫_T›·ŸnÃ‰ À ÈŸ È–˙Œ ‡ »ÎYÀa

EVERYONE RESPONDS:

Ba-ruch A-do-nai ha-m’vo-rach l’o-lam va-ed!

Blessed is Adonai, Who is blessed, forever and ever.

_T›·n Ÿ Ã‰ À ÈŸ È _»¯Àa ∫„ŒÚÀÂ ÌÀÏ«ÚŸÏ

HONOREE CONTINUES:

Ba-ruch A-do-nai ha-m’vo-rach l’o-lam va-ed! Ba-ruch A-tah A-do-nai, E-lo-hei-nu Me-lech ha-o-lam a-sher ba-char ba-nu mi-kawl ha-a-mim

Blessed is Adonai, Who is blessed, forever and ever. Blessed are You, Adonai our God, Ruler of the Universe, Who chose us from among all the peoples

v’na-tan la-nu et to-ra-to.

and gave us God’s Torah.

Ba-ruch A-tah A-do-nai,

Blessed are You, Adonai,

no-tein ha-torah. [A-mein]

Giver of the Torah. [Amen]

_T«·Ÿ nÃ‰ À ÈŸ È _»¯Àa ∫„Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ »Àa ¯Ã ÁÀa ¯Œ÷Œ‡ ÌÈ�nÃÚÀ‰ ÏÀ kœÓ ∫«˙T«z ˙Œ ‡ »À Ï ÔÃ˙ÀŸ Â ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa ∫‰T«zÃ‰ ÔÕ˙«

THE TORAH PORTION IS READ.

‫ואחר הקריאה יברך‬

Blessing after Reading the Torah READER:

Ba-ruch A-tah A-do-nai,

Blessed are You, Adonai

E-lo-hei-nu Me-lech ha-o-lam

our God, Ruler of the Universe

a-sher na-tan la-nu to-rat e-met

Who gave us the Torah of truth,

v’cha-yei o-lam na-ta b’to-chei-nu.

and implanted eternal life within us.

Ba-ruch A-tah A-do-nai,

Blessed are You, Adonai,

no-tein ha-to-rah. [A-mein]

Giver of the Torah. [Amen]

À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ¨˙Œ Ó€‡ ˙U«z »À Ï ÔÃ˙À ¯Œ÷⁄‡ ∫»Õ Î«˙Ÿ a ÚÃËÀ ÌÀ Ï«Ú ÈÕ iÃ ÁŸÂ ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa ∫‰T«zÃ‰ ÔÕ˙«

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Temple Emanuel

When Jews go up to read from the Torah,

they are not allowed to do so until they recite a blessing. First comes the blessing, then they read. So, too, with Moses, when he was privileged to be the first to receive the Torah— before he read it, he recited a blessing. Rabbi Elazar asked: What was the blessing Moses recited before reading the Torah? Blessed are You, Adonai, our God, Ruler of the universe, who has chosen this Torah, has made it holy, and has taken delight in those who fulfill it. He did not say: “those who work hard at studying it,” nor did he say: “those who think deeply about it and expound upon it,” but rather: “Those who fulfill it,” those who live out their lives according to the words of Torah.1 —DEUTERONOMY R ABBA, BR ACHA 11:6

R abbi Abbahu came to Tiberias. When Rabbi Yochanan’s students saw that Rabbi Abbahu’s face was glowing, they said to Rabbi Yochanan, “Rabbi Abbahu must have found some treasure!” He said to them, “And why is that?” They said, “Because his face is glowing.” He said to them, “Perhaps he has heard a new insight into Torah.” Rabbi Yochanan then went to Rabbi Abbahu and said, “What new Torah-idea did you hear?” He said to him, “I discovered something in an ancient selection from the Tosefta that I had never seen before.” Rabbi Yochanan then applied this verse to him, “Human wisdom makes the face glow.”2, 3 —JERUSALEM TALMUD, PESACHIM 10 :1

ADDITIONAL READINGS ARE ON PAGE 201.

(1)Deuteronomy Rabba, Bracha 11:6; (2) Ecclesiastes 8:1; (3) Jerusalem Talmud, Pesachim 10:1.

Morning Service for Shabbat & Festivals

Torah Ser vice

112

THE FOLLOWING BLESSING IS ADDED IF THE HONOREE HAS SURVIVED AN ILLNESS, JOURNEY, OR OTHER PERIL.

Birkat Hagomeil Ba-ruch A-tah A-do-nai,

Blessing of Thanksgiving Blessed are You, Adonai

E-lo-hei-nu Me-lech ha-o-lam,

our God, Ruler of the Universe,

ha-go-meil l’cha-ya-vim to-vot,

Who bestows goodness upon the undeserving,

she-g’ma-la-ni kawl^tov.

Who has bestowed every goodness upon me.

‫ברכת הגומל‬ À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ¨˙«·«Ë ÌÈœ ·ÀiÃ ÁŸÏ ÏÕÓ«bÃ‰ ∫·«Ë–ÏÀ k Èœ Ã ÏÀÓŸb÷ Œ

THE CONGREGATION RESPONDS TO A MALE:

Mi she-g’mal-cha kawl^tov,

God has bestowed goodness upon you,

Hu yig-mal’cha

may God bestow

kawl^tov, se-la.

every goodness upon you, forever.

¨·«Ë–ÏÀk ^ŸÏÀÓŸb÷ Œ ÈœÓ ^ŸÏÀÓŸ‚œÈ ‡»‰ Æ‰ÀÏŒÒ ·«Ë–ÏÀk

THE CONGREGATION RESPONDS TO A FEMALE:

Mi she-g’ma-leich kawl^tov,

God has bestowed goodness upon you,

Hu yig-m’leich

may God bestow

kawl^tov, se-la.

every goodness upon you, forever.

Mi Shebeirach l’Cholim

Blessing for the Sick

Mi she-bei-rach A-vo-tei-nu

May God Who blessed our fathers,

Av-ra-ham Yits-chak v’Ya-a-kov, v’i-mo-tei-nu Sa-rah, Riv-ka, Le-ah, v’Ra-chel Hu y’va-reich vi-ra-pei et^ha-cho-lim she-la-nu: _____ ben/bat _____ Ha-ka-dosh Ba-ruch Hu

Abraham, Isaac, and Jacob and our mothers Sarah, Rebecca, Leah, and Rachel bring blessing and healing to those of us who are ill and: ____, son/daughter of ____ (mother) May the Holy One

Yi-ma-lei ra-cha-mim a-lei-hem,

mercifully restore them

l’ha-cha-li-mam u-l’ra-p’o-tam,

to health and healing

u-l’ha-cha-zi-kam u-l’ha-cha-yo-tam. V’yish’lach la-hem bim’hei-rah

and strength and vitality and send them quickly

r’fu-ah sh’lei-mah,

a full recovery,

r’fu-at ha-ne-fesh,

recovery of spirit

u-r’fu-at ha-guf, b’toch sh’ar cho-lei Yis-ra-eil, hash’ta ba-a-ga-lah u-viz’man ka-riv. V’no-mar: A-mein.

and recovery of body along with others who are sick from the people of Israel, may healing come soon. And we say: Amen.

¨·«Ë–ÏÀk _ÕÏÀÓŸb÷ Œ ÈœÓ _ÕÏÓ Ÿ Ÿ ‚œÈ ‡»‰ Æ‰ÀÏŒÒ ·«Ë–ÏÀk

‫מי שברך לחולה‬ »ÈÕ˙«·⁄‡ _UÕa÷ Œ Èœ Ó ¨·S⁄ ÚÃÈŸ Â ¨˜À ÁŸˆœÈ ¨ÌÀ‰TŸ ·Ã‡ ¨»ÈÕ˙«nœ‡ŸÂ ¨ÏÕ ÁTŸ Â ¨‰À‡ÕÏ ¨‰JŸ ·X ¨‰TÀ◊ ‡Õ tUÈœ Â _VÀ·ŸÈ ‡»‰ ∫»À Ï÷ Œ Ìœ Ï«ÁÃ‰≠˙Œ ‡ ___ ˙∆Õ· Ø ÔŒ a ___ ‡»‰ _»¯Àa ÷«„À wÃ‰ ¨ÌŒ ‰ÈÕ ÏÀÚ ÌÈœ Ó⁄ÁU ‡Õ ÏÀÓœÈ ¨ÌÀ˙«‡Ÿ tUŸ Ï» ÌÀÓÈœ Ï⁄ÁÃ‰ŸÏ ÆÌÀ˙«È⁄ ÁÃ‰ŸÏ» ÌJÈœ Ê⁄ ÁÃ‰ŸÏ» ‰TÕ‰ŸÓœa ÌŒ ‰ÀÏ ÁÃ Ï÷ Ÿ œ ÈŸ Â ¨‰ÀÓÕÏ÷ Ÿ ‰À‡»ÙY ¨÷Œ ÙŒpÃ‰ ˙Ã‡»ÙY Û»bÃ‰ ˙Ã‡»ÙY» ¨ÏÕ‡TŸ◊œÈ ÈÕ Ï«Á ¯À‡÷ Ÿ _«˙Ÿ a Æ·ÈXJ ÔÃÓŸÊœ ·» ‡À ÏÀ‚⁄ÚÃa ‡Àz÷ Ÿ Ã‰ ÆÔÕÓÀ‡ ¯ÃÓ‡›ŸÂ

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Temple Emanuel

Birkat Hagomeil

G od, when I think of what almost happened and didn’t, I shudder.

As I walk up to the Torah for this blessing of thanksgiving, my gratitude overwhelms me. You have awakened a new appreciation of life that I did not have before. I feel the strength of Your hand in mine.1 —JUDY GR EENFELD

w For Healing x

»ÈÕ˙«·⁄‡ _UÕa÷ Œ Èœ Ó ÆÆÆ»ÈÕ˙«nœ‡ŸÏ ‰À ÎTŸ aÃ‰ ¯«˜œ Ó Mi she-bei-rach A-vo-tei-nu m’kor ha-b’ra-chah l’i-mo-tei-nu… May the Source of Strength who blessed the ones before us help us ﬁnd the courage to make our lives a blessing And let us say, Amen.

»ÈÕ˙«nœ‡ _UÕa÷ Œ Èœ Ó ÆÆÆ»ÈÕ˙«nœ‡ŸÏ ‰À ÎTŸ aÃ‰ ¯«˜œ Ó Mi she-bei-rach I-mo-tei-nu m’kor ha-b’ra-chah l’a-vo-tei-nu… Bless those in need of healing with r’fu-ah sh’lei-mah, The renewal of body, the renewal of spirit, And let us say, Amen.2 —DEBBIE FR IEDMAN

L et my body

and my soul and my strength and my mind bring forth the energy of healing. Let all of my experiences the past and present and future come together. Send me to a place of hopefulness a space ﬁlled with light that wells up within me. Let me understand that life contains all moments and this one here now needs my strength.3 —R ABBI JONATHAN A ARON AND DROR AH SETEL

(1)Judy Greenfeld; (2) Debbie Friedman and Drorah Setel; (3) Rabbi Jonathan Aaron.

Morning Service for Shabbat & Festivals

Mi Shebeirach

Torah Ser vice

A Prayer for Blessing an Individual

114

‫מי שברך‬

for a male Mi she-bei-rach A-vo-tei-nu Av-ra-ham Yits-chak v’Ya-a-kov, v’i-mo-tei-nu Sa-rah, Riv-ka, Le-ah, v’Ra-chel Hu y’va-reich et _____ ben _____ v’_____ she-a-lah li-ch’vod ha-ma-kom li-ch’vod ha-to-rah (vi-li-ch’vod Ha-sha-bat) [vi-li-ch’vod ha-re-gel] Ha-ka-dosh Ba-ruch Hu y’cha-yei-hu v’yish-m’rei-hu mi-kawl^tsa-rah v’tsu-kah u-mi-kawl^ne-gah u-ma-cha-lah v’yish-lach b’ra-cha v’ha-ts’la-cha b’chol^ma-a-sei ya-dav vi-var’chei-hu im^kol^yis-ra-eil e-chav v’ach’yo-tav, v’no-mar a-mein.

»ÈÕ˙«·⁄‡ _UÕa÷ Œ Èœ Ó ¨·S⁄ ÚÃÈŸ Â ˜À ÁŸˆœÈ ÌÀ‰TŸ ·Ã‡ Abraham, Isaac, and Jacob ¨»ÈÕ˙«nœ‡ŸÂ and our mothers ¨ÏÕ ÁTŸ Â ¨‰À‡ÕÏ ¨‰JŸ ·X ¨‰TÀ◊ Sarah, Rebecca, Leah, and Rachel ˙Œ ‡ _VÀ·ŸÈ ‡»‰ bring blessing to ______Ÿ Â ______ ÔŒ a _____ ____, son of ____ (father) and ____ (mother) Ì«˜ÀnÃ‰ „«·Ÿ ÎœÏ ‰À ÏÀÚ÷ Œ who has come up for an Aliyah with honor to God ˛˙Àag Ã Ã‰ „«·Ÿ ÎœÏœÂ¸ ‰T«zÃ‰ „«·Ÿ ÎœÏ with honor to the Torah (with honor to Shabbat) ˛ÏŒ ‚WÀ‰ „«·Ÿ ÎœÏŸÂ¸ [with honor to the festival] ‡»‰ _»¯Àa ÷«„À wÃ‰ May the Holy One Ÿ œ ÈŸ Â »‰ÈÕ iÃ ÁŸÈ grant him life and guard him from every trouble ‰J»ˆŸ Â ‰TÀ ˆ–ÏÀ kœÓ »‰VŸ Ó÷ ‰À Ï⁄ÁÃÓ» ÚÃ ‚Œ–ÏÀ kœÓ» and afﬂiction and from every harm and sickness. –ÏÀ ÎŸa ‰À ÁÀÏŸˆÃ‰ŸÂ ‰À ÎTŸ a ÁÃ Ï÷ Ÿ œ ÈŸ Â May he be sent blessing and success ÂÈÀ „ÀÈ ÈÕ˘ › ⁄ ÚÃÓ in all of his labors ÏÕ‡TŸ˘ › œ È–ÏÀ k–Ìœ Ú »‰Õ ÎYÀ·Èœ Â and bless him with all of Israel ÆÔÕÓÀ‡ ¯ÃÓ‡›ŸÂ ÂÈÀ˙«ÈŸ ÁÃ‡ŸÂ ÂÈÀ ÁŒ‡ his brothers and sisters and we say: Amen. May God Who blessed our fathers,

for a female Mi she-bei-rach A-vo-tei-nu Av-ra-ham Yits-chak v’Ya-a-kov, v’i-mo-tei-nu Sa-rah, Riv-ka, Le-ah, v’Ra-chel Hu y’va-reich et

May God Who blessed our fathers, Abraham, Isaac, and Jacob and our mothers Sarah, Rebecca, Leah, and Rachel bring blessing and healing to

_____ bat _____ v’_____

___, daughter of ___ (father) and ___ (mother)

she-a-lah li-ch’vod ha-ma-kom

who has come up for an Aliyah with honor to God

li-ch’vod ha-to-rah (vi-li-ch’vod Ha-sha-bat)

with honor to the Torah (with honor to Shabbat)

[vi-li-ch’vod ha-re-gel] Ha-ka-dosh Ba-ruch Hu

[with honor to the festival] May the Holy One

y’cha-yei-hu v’yish-m’rei-hu mi-kawl^tsa-rah

grant her life and guard her from every trouble

v’tsu-kah u-mi-kawl^ne-gah u-ma-cha-lah

and afﬂiction and from every harm and sickness.

v’yish-lach b’ra-cha v’ha-ts’la-cha b’chol^ma-a-sei ya-dei-ha vi-var’chei-ha im^kol^yis-ra-eil a-chei-ha v’ach’yo-tei-ha, v’no-mar a-mein.

May she be sent blessing and success in all of her labors and bless her with all of Israel her brothers and sisters and we say: Amen.

»ÈÕ˙«·⁄‡ _UÕa÷ Œ Èœ Ó ¨·S⁄ ÚÃÈŸ Â ˜À ÁŸˆœÈ ÌÀ‰TŸ ·Ã‡ ¨»ÈÕ˙«nœ‡ŸÂ ¨ÏÕ ÁTŸ Â ¨‰À‡ÕÏ ¨‰JŸ ·X ¨‰TÀ◊ ˙Œ ‡ _VÀ·ŸÈ ‡»‰ ______Ÿ Â ______ ˙Ãa _____ Ì«˜ÀnÃ‰ „«·Ÿ ÎœÏ ‰À˙ŸÏÀÚ÷ Œ ˛˙Àag Ã Ã‰ „«·Ÿ ÎœÏœÂ¸ ‰T«zÃ‰ „«·Ÿ ÎœÏ ˛ÏŒ ‚WÀ‰ „«·Ÿ ÎœÏŸÂ¸ ‡»‰ _»¯Àa ÷«„À wÃ‰ ‰TÀ ˆ–ÏÀ kœÓ À‰WŸ Ó÷ Ÿ œ ÈŸ Â À‰ÈŒ iÃ ÁŸÈ ‰À Ï⁄ÁÃÓ» ÚÃ ‚Œ–ÏÀ kœÓ» ‰J»ˆŸ Â –ÏÀ ÎŸa ‰À ÁÀÏŸˆÃ‰ŸÂ ‰À ÎTŸ a ÁÃ Ï÷ Ÿ œ ÈŸ Â À‰ÈCÀ È ÈÕ˘ › ⁄ ÚÃÓ ÏÕ‡TŸ˘ › œ È–ÏÀ k–Ìœ Ú À‰ŒÎYÀ·Èœ Â ÆÔÕÓÀ‡ ¯ÃÓ‡›ŸÂ À‰ÈŒ˙«ÈŸ ÁÃ‡ŸÂ À‰ÈŒ ÁÃ‡

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Mi Shebeirach l’Cholim

A Prayer for Recovery from Illness

Temple Emanuel

‫תפילת מי שברך לחולים‬

for a male Mi she-bei-rach A-vo-tei-nu Av-ra-ham Yits-chak v’Ya-a-kov, v’i-mo-tei-nu Sa-rah, Riv-ka, Le-ah, v’Ra-chel Hu y’va-reich vi-ra-pei et ha-cho-leh ______ ben ______ A-do-nai yis-a-de-nu vi-chaz-kei-hu

May God Who blessed our fathers, Abraham, Isaac, and Jacob and our mothers Sarah, Rebecca, Leah, and Rachel bring blessing and healing to _____, son of _____ (mother) May God give him support and strength

b’o-rech^ru-ach v’o-mets^leiv.

with a patient spirit and a courageous heart.

Yi-tein A-do-nai chawch-mah

May God give wisdom

u-tu-shi-yah b’leiv

and sound judgment

ha-ro-feh li-g’hot mach’ot

to the physician to alleviate pain

v’yish-lach la-cho-leh v’ka-rov

and may God send to the sufferer

r’fu-ah sh’lei-mah r’fu-at ha-ne-fesh, r’fu-at ha-guf: Yo-sif A-do-nai lo sh’not cha-yim v’sha-lom l’ho-dot u-l’ha-leil la-ro-fei ha-ne-e-man v’ha-ra-cha-man l’o-reich ya-mim v’no-mar a-mein.

a complete recovery — a recovery of spirit and recovery of body. And may God grant him additional years of life and peace for giving thanks and praising the Healer, trustworthy and faithful, for length of days and we say: Amen.

»ÈÕ˙«·⁄‡ _UÕa÷ Œ Èœ Ó ¨·S⁄ ÚÃÈŸ Â ˜À ÁŸˆœÈ ÌÀ‰TŸ ·Ã‡ ¨»ÈÕ˙«nœ‡ŸÂ ¨ÏÕ ÁTŸ Â ¨‰À‡ÕÏ ¨‰JŸ ·X ¨‰TÀ◊ ‰Œ Ï«Á‰Ã‰ ˙Œ ‡ ‡Õ tUÈœ Â _VÀ·ŸÈ ‡»‰ ∫_______ ÔŒ a ______ »‰LŸ fÃ ÁÈœ Â »Œ c⁄ÚŸÒœÈ À ÈŸ È ∫·Õ Ï–ıŒ Ó‡ › Ÿ Â Ã Á»¯–_W›‡Ÿa ‰ÀÓŸÎÀÁ À ÈŸ È ÔÕzœÈ ·Õ ÏŸa ‰À iœ÷»˙Ÿ Â ·«‡Ÿ ÎÃÓ ˙«‰Ÿ ‚œÏ ‰Õ Ù«¯À‰ ·«¯JŸ a ‰Œ Ï«ÁÃ Ï ÁÃ Ï÷ Ÿ œ ÈŸ Â ‰ÀÓÕÏ÷ Ÿ ‰À‡»ÙY ∫Û»bÃ‰ ˙Ã‡»ÙY» ÷Œ ÙŒpÃ‰ ˙Ã‡»ÙY «Ï À ÈŸ È ÛÈœ Ò«È ˙«„«‰Ÿ Ï Ì«ÏÀ÷ŸÂ ÌÈœ iÃ Á ˙«Ÿ÷ ‡Õ Ù«¯À Ï ÏÕ lÃ‰ŸÏ» ÔÀÓ⁄ÁUÀ‰ŸÂ ÔÀÓ€‡ŒpÃ‰ ÆÔÕÓÀ‡ ¯ÃÓ‡›ŸÂ ÌÈœ ÓÀÈ _W›‡ŸÏ

for a female Mi she-bei-rach A-vo-tei-nu Av-ra-ham Yits-chak v’Ya-a-kov, v’i-mo-tei-nu Sa-rah, Riv-ka, Le-ah, v’Ra-chel Hu y’va-reich vi-ra-pei et ha-cho-lah ______ bat ______. A-do-nai yis-a-de-nah vi-chaz-kei-hah

May God Who blessed our fathers, Abraham, Isaac, and Jacob and our mothers Sarah, Rebecca, Leah, and Rachel bring blessing and healing to _____, daughter of _____ (mother) May God give her support and strength

b’o-rech^ru-ach v’o-mets^leiv.

with a patient spirit and a courageous heart.

Yi-tein A-do-nai chawch-mah

May God give wisdom

u-tu-shi-yah b’leiv

and sound judgment

ha-ro-feh li-g’hot mach’ot

to the physician to alleviate pain

v’yish-lach la-cho-leh v’ka-rov

and may God send to the sufferer

r’fu-ah sh’lei-mah r’fu-at ha-ne-fesh, r’fu-at ha-guf: Yo-sif A-do-nai lah sh’not cha-yim v’sha-lom l’ho-dot u-l’ha-leil la-ro-fei ha-ne-e-man v’ha-ra-cha-man l’o-reich ya-mim v’no-mar a-mein.

a complete recovery — a recovery of spirit and recovery of body. And may God grant her additional years of life and peace for giving thanks and praising the Healer, trustworthy and faithful, for length of days and we say: Amen.

»ÈÕ˙«·⁄‡ _UÕa÷ Œ Èœ Ó ¨·S⁄ ÚÃÈŸ Â ˜À ÁŸˆœÈ ÌÀ‰TŸ ·Ã‡ ¨»ÈÕ˙«nœ‡ŸÂ ¨ÏÕ ÁTŸ Â ¨‰À‡ÕÏ ¨‰JŸ ·X ¨‰TÀ◊ ‰À Ï«ÁÃ‰ ˙Œ ‡ ‡Õ tUÈœ Â _VÀ·ŸÈ ‡»‰ ∫_______ ˙Ãa ______ dJŸ fÃ ÁÈœ Â dÀ pŒ c⁄ÚŸÒœÈ À ÈŸ È ∫·Õ Ï–ıŒ Ó‡ › Ÿ Â Ã Á»¯–_W›‡Ÿa ‰ÀÓŸÎÀÁ À ÈŸ È ÔÕzœÈ ·Õ ÏŸa ‰À iœ÷»˙Ÿ Â ·«‡Ÿ ÎÃÓ ˙«‰Ÿ ‚œÏ ‰Õ Ù«¯À‰ ·«¯JŸ a ‰À Ï«ÁÃ Ï ÁÃ Ï÷ Ÿ œ ÈŸ Â ‰ÀÓÕÏ÷ Ÿ ‰À‡»ÙY ∫Û»bÃ‰ ˙Ã‡»ÙY» ÷Œ ÙŒpÃ‰ ˙Ã‡»ÙY dÀ Ï À ÈŸ È ÛÈœ Ò«È ˙«„«‰Ÿ Ï Ì«ÏÀ÷ŸÂ ÌÈœ iÃ Á ˙«Ÿ÷ ‡Õ Ù«¯À Ï ÏÕ lÃ‰ŸÏ» ÔÀÓ⁄ÁUÀ‰ŸÂ ÔÀÓ€‡ŒpÃ‰ ÆÔÕÓÀ‡ ¯ÃÓ‡›ŸÂ ÌÈœ ÓÀÈ _W›‡ŸÏ

Morning Service for Shabbat & Festivals

Mi Shebeirach l’Yom Huledet

Torah Ser vice

Prayer for a Birthday

116

‫תפילת מי שברך ליום הלדת‬

for a male Mi she-bei-rach A-vo-tei-nu Av-ra-ham Yits-chak v’Ya-a-kov, v’i-mo-tei-nu Sa-rah, Riv-ka, Le-ah, v’Ra-chel Hu y’va-reich et _____ ben _____ v’_____ l’re-gel yom hu-lad’to. K’sheim she-hin’cha o-to Ha-ka-dosh Ba-ruch Hu ad^ha-yom kein yish-m’rei-hu vi-cha-yei-hu vi-ash-rei-hu

May God Who blessed our fathers, Abraham, Isaac, and Jacob and our mothers Sarah, Rebecca, Leah, and Rachel bring blessing to ____, son of ____ (father) and ____ (mother) on the occasion of his birthday. As he has been nourished by God until today, may God protect him and give him happiness

vi-yo-sif lo sh’not

and grant him additional years

cha-yim u-v’ra-cha

of life and blessing

v’ya-gi-lu bo kawl^o-ha-vav v’yim’l’u kawl^mish’a-lot^li-bo l’to-vah v’no-mar a-mein.

and may those who love him rejoice in him and may all his wishes be fulﬁlled for good and we say: Amen.

»ÈÕ˙«·⁄‡ _UÕa÷ Œ Èœ Ó ¨·S⁄ ÚÃÈŸ Â ˜À ÁŸˆœÈ ÌÀ‰TŸ ·Ã‡ ¨»ÈÕ˙«nœ‡ŸÂ ¨ÏÕ ÁTŸ Â ¨‰À‡ÕÏ ¨‰JŸ ·X ¨‰TÀ◊ ˙Œ ‡ _VÀ·ŸÈ ‡»‰ ______Ÿ Â ______ ÔŒ a _____ ∫«˙EÃ l‹‰ Ì«È ÏŒ ‚WŸ Ï «˙«‡ ‰À ÁŸœ ‰÷ Œ ÌÕ÷Ÿk Ì«iÃ‰–„ÃÚ ‡»‰ _»¯Àa ÷«„À wÃ‰ »‰UŸgÃ‡Èœ Â »‰Õ iÃ ÁÈœ Â »‰VŸ Ó÷ Ÿ œ È ÔÕ k ˙«Ÿ÷ «Ï ÛÈœ Ò«Èœ Â ‰À ÎTŸ ·» ÌÈœ iÃ Á ÂÈÀ·⁄‰‡ › –ÏÀ k «· »ÏÈœ ‚ÀÈŸ Â ‰À·«ËŸ Ï «aœ Ï–˙«Ï⁄‡÷ Ÿ œ Ó–ÏÀ k »‡Ÿ ÏŸnœÈŸ Â ÆÔÕÓÀ‡ ¯ÃÓ‡›ŸÂ

for a female Mi she-bei-rach A-vo-tei-nu Av-ra-ham Yits-chak v’Ya-a-kov, v’i-mo-tei-nu Sa-rah, Riv-ka, Le-ah, v’Ra-chel Hu y’va-reich et

May God Who blessed our fathers, Abraham, Isaac, and Jacob and our mothers Sarah, Rebecca, Leah, and Rachel bring blessing to

_____ bat _____ v’_____

___, daughter of ___ (father) and ___ (mother)

l’re-gel yom hu-lad’tah.

on the occasion of her birthday.

K’sheim she-hin’cha o-tah Ha-ka-dosh Ba-ruch Hu ad^ha-yom kein yish-m’rei-hah vi-cha-ye-ha vi-ash-rei-hah

As she has been nourished by God until today, may God protect her and give her happiness

vi-yo-sif lah sh’not

and grant her additional years

cha-yim u-v’ra-cha

of life and blessing

v’ya-gi-lu bah kawl^o-ha-ve-hah

and may those who love her rejoice in her

v’yim’l’u kawl^mish’a-lot^li-bah

and may all her wishes be fulﬁlled

l’to-vah v’no-mar a-mein.

for good and we say: Amen.

»ÈÕ˙«·⁄‡ _UÕa÷ Œ Èœ Ó ¨·S⁄ ÚÃÈŸ Â ˜À ÁŸˆœÈ ÌÀ‰TŸ ·Ã‡ ¨»ÈÕ˙«nœ‡ŸÂ ¨ÏÕ ÁTŸ Â ¨‰À‡ÕÏ ¨‰JŸ ·X ¨‰TÀ◊ ˙Œ ‡ _VÀ·ŸÈ ‡»‰ ______Ÿ Â ______ ˙Ãa _____ ∫dÀzEÃ l‹‰ Ì«È ÏŒ ‚WŸ Ï dÀ˙«‡ ‰À ÁŸœ ‰÷ Œ ÌÕ÷Ÿk Ì«iÃ‰–„ÃÚ ‡»‰ _»¯Àa ÷«„À wÃ‰ À‰WŸgÃ‡Èœ Â À‰ŒÈÃ ÁÈœ Â À‰WŸ Ó÷ Ÿ œ È ÔÕ k ˙«Ÿ÷ dÀ Ï ÛÈœ Ò«Èœ Â ‰À ÎTŸ ·» ÌÈœ iÃ Á À‰ÈŒ ·⁄‰‡ › –ÏÀ k dÀ· »ÏÈœ ‚ÀÈŸ Â dÀaœÏ–˙«Ï⁄‡÷ Ÿ œ Ó–ÏÀ k »‡Ÿ ÏŸnœÈŸ Â ÆÔÕÓÀ‡ ¯ÃÓ‡›ŸÂ ‰À·«ËŸ Ï

Torah Ser vice

117

Mi Shebeirach l’Bar/Bat Mitzvah

Prayer for a Bar/Bat Mitzvah

Temple Emanuel

‫ בת מצוה‬/ ‫מי שברך לבר‬

for a male Mi she-bei-rach A-vo-tei-nu Av-ra-ham Yits-chak v’Ya-a-kov, v’i-mo-tei-nu Sa-rah, Riv-ka, Le-ah, v’Ra-chel Hu y’va-reich et _____ ben _____ v’_____ a-sher a-lah ha-yom li-ch’vod ha-ma-kom

May God Who blessed our fathers, Abraham, Isaac, and Jacob and our mothers Sarah, Rebecca, Leah, and Rachel bring blessing to ____, son of ____ (father) and ____ (mother) who has come up for an Aliyah with honor to God

u-li-ch’vod ha-to-rah v’ha-mits-vah.

with honor to the Torah and to the mitzvah.

Y’hi E-lo-him e-mo va-ya-mim ha-ba-im

May God be with him in the days to come

ka-a-sher ha-yah e-mo mi-yom hi-val-do v’ad hei-nah. Y’hi ra-tson E-lo-him l’gad-lei-hu bi-v’ri-ut ha-guf v’ha-ne-fesh bit-vu-nah u-v’an-vat^chein b’a-ha-vat ha-b’ri-ot u-v’a-ha-vat to-rah v’yi-m’tsa chein v’sei-chel tov

as God was with him from the day of his birth and until today. May it be God’s will that he will grow in health of body and spirit, in wisdom and in humility, in the love of all creatures and in the love of Torah. May he ﬁnd grace and wisdom

v’ai-nei E-lo-him v’a’dam.

in the eyes of God and all humanity.

Yi-r’u ho-rav v’yis-ma-chu

May his parent see him and rejoice in him and

u-k’ro-vav ya-a-lo-zu v’no-mar a-mein.

those close to him celebrate him and we say: Amen.

»ÈÕ˙«·⁄‡ _UÕa÷ Œ Èœ Ó ¨·S⁄ ÚÃÈŸ Â ˜À ÁŸˆœÈ ÌÀ‰TŸ ·Ã‡ ¨»ÈÕ˙«nœ‡ŸÂ ¨ÏÕ ÁTŸ Â ¨‰À‡ÕÏ ¨‰JŸ ·X ¨‰TÀ◊ ˙Œ ‡ _VÀ·ŸÈ ‡»‰ ______Ÿ Â ______ ÔŒ a _____ Ì«˜ÀnÃ‰ „«·Ÿ ÎœÏ Ì«iÃ‰ ‰À ÏÀÚ ¯Œ÷⁄‡ ∫‰À ÂŸ ˆœÓÃ‰ŸÂ ‰T«zÃ‰ „«·Ÿ ÎœÏŸÂ ÌÈœ‡ÀaÃ‰ ÌÈœ ÓÀiÃa «nœ Ú ÌÈœ ‰¿€‡ Èœ ‰ŸÈ «nœ Ú ‰À ÈÀ‰ ¯Œ÷⁄‡Ãk ∫‰À pÕ‰ „ÃÚŸÂ «„Ÿ ÏÀ»œ ‰ Ì«iœ Ó ÌÈœ ‰¿€‡ Ô«ˆT Èœ ‰ŸÈ ÷Œ ÙŒpÃ‰ŸÂ Û»bÃ‰ ˙»‡ÈXŸ ·œa »‰Õ ÏŸcÃ‚ŸÏ ÔÕ Á–˙Ã ÂŸ ÃÚŸ·» ‰À »·Ÿ˙œa ‰T«z ˙Ã ÂŸ ÃÚŸ·∆» ˙«iXŸ aÃ‰ ˙Ã·⁄‰Ã‡Ÿa ·«Ë ÏŒ Î˘ › Õ Ÿ Â ÔÕ Á ‡À ˆŸÓœÈŸ Â ∫ÌÀ „À‡ŸÂ ÌÈœ ‰¿€‡ ÈÕ ÈÕÚŸa »ÁÀÓ˘ ›Ÿ œ ÈŸ Â ÂÈT«‰ »‡Yœ È ÆÔÕÓÀ‡ ¯ÃÓ‡›ŸÂ »Ê¿⁄ ÚÃÈ ÂÈÀ·«¯O»

for a female Mi she-bei-rach A-vo-tei-nu Av-ra-ham Yits-chak v’Ya-a-kov, v’i-mo-tei-nu Sa-rah, Riv-ka, Le-ah, v’Ra-chel Hu y’va-reich et

May God Who blessed our fathers, Abraham, Isaac, and Jacob and our mothers Sarah, Rebecca, Leah, and Rachel bring blessing to

_____ bat _____ v’_____

___, daughter of ___ (father) and ___ (mother)

a-sher al’tah ha-yom li-ch’vod ha-ma-kom

who has come up for an Aliyah with honor to God

u-li-ch’vod ha-to-rah v’ha-mits-vah. Y’hi E-lo-him e-mah va-ya-mim ha-ba-im ka-a-sher ha-yah e-mah mi-yom hi-val-dah v’ad hei-nah. Y’hi ra-tson E-lo-him l’gad-lah bi-v’ri-ut ha-guf v’ha-ne-fesh bit-vu-nah u-v’an-vat^chein b’a-ha-vat ha-b’ri-ot u-v’a-ha-vat to-rah v’ti-m’tsa chein v’sei-chel tov

with honor to the Torah and to the mitzvah. May God be with her in the days to come as God was with her from the day of her birth and until today. May it be God’s will that she will grow in health of body and spirit, in wisdom and in humility, in the love of all creatures and in the love of Torah. May she ﬁnd grace and wisdom

v’ai-nei E-lo-him v’a’dam.

in the eyes of God and all humanity.

Yi-r’u ho-rav v’yis-ma-chu

May her parents see her and rejoice in her and

u-k’ro-ve-ha ya-a-lo-zu v’no-mar a-mein.

those close to her celebrate her and we say: Amen.

»ÈÕ˙«·⁄‡ _UÕa÷ Œ Èœ Ó ¨·S⁄ ÚÃÈŸ Â ˜À ÁŸˆœÈ ÌÀ‰TŸ ·Ã‡ ¨»ÈÕ˙«nœ‡ŸÂ ¨ÏÕ ÁTŸ Â ¨‰À‡ÕÏ ¨‰JŸ ·X ¨‰TÀ◊ ˙Œ ‡ _VÀ·ŸÈ ‡»‰ ______Ÿ Â ______ ˙Ãa _____ Ì«˜ÀnÃ‰ „«·Ÿ ÎœÏ Ì«iÃ‰ ‰À˙ŸÏÀÚ ¯Œ÷⁄‡ ∫‰À ÂŸ ˆœÓÃ‰ŸÂ ‰T«zÃ‰ „«·Ÿ ÎœÏŸÂ ÌÈœ‡ÀaÃ‰ ÌÈœ ÓÀiÃa dÀnœÚ ÌÈœ ‰¿€‡ Èœ ‰ŸÈ dÀnœÚ ‰À ÈÀ‰ ¯Œ÷⁄‡Ãk ∫‰À pÕ‰ „ÃÚŸÂ dÀ „ŸÏÀ»œ ‰ Ì«iœ Ó ÌÈœ ‰¿€‡ Ô«ˆT Èœ ‰ŸÈ ÷Œ ÙŒpÃ‰ŸÂ Û»bÃ‰ ˙»‡ÈXŸ ·œa dÀ ÏŸcÃ‚ŸÏ ÔÕ Á–˙Ã ÂŸ ÃÚŸ·» ‰À »·Ÿ˙œa ‰T«z ˙Ã ÂŸ ÃÚŸ·∆» ˙«iXŸ aÃ‰ ˙Ã·⁄‰Ã‡Ÿa ·«Ë ÏŒ Î˘ › Õ Ÿ Â ÔÕ Á ‡À ˆŸÓœ˙ŸÂ ∫ÌÀ „À‡ŸÂ ÌÈœ ‰¿€‡ ÈÕ ÈÕÚŸa »ÁÀÓ˘ ›Ÿ œ ÈŸ Â À‰ÈW«‰ »‡Yœ È ÆÔÕÓÀ‡ ¯ÃÓ‡›ŸÂ »Ê¿⁄ ÚÃÈ À‰ÈŒ ·«¯O»

Torah Ser vice

Morning Service for Shabbat & Festivals

Mi Shebeirach l’Aufruf

118

Prayer for a Couple at their Aufruf

Mi she-bei-rach A-vo-tei-nu

May God Who blessed our fathers,

Av-ra-ham Yits-chak v’Ya-a-kov,

Abraham, Isaac, and Jacob

v’i-mo-tei-nu

and our mothers

Sa-rah, Riv-ka, Le-ah, v’Ra-chel

Sarah, Rebecca, Leah, and Rachel

Hu y’va-reich et

bring blessing to

_____ ben / bat _____ v’_____

____, son/daughter of ____ and ____

v’et _____ ben / bat _____ v’_____

and ____, son/daughter of ____ and ____

a-sher bik-rov ya-vo-u

who will soon enter

bi-v’rit ha-n’su-im.

a covenant together.

Yat’mid E-lo-him

May God continue

a-ha-vat k’lu-lo-tei-hem y’var’cheim

to perpetuate their love and bless them

v-yaf’reim v’na-chat v’ra-veim.

and make them fruitful and bring them satisfaction.

Vi-hi bei-tam a-sher yiv’nu

May the household which they will build within the

v’yis-ra-eil mish’kan a-ha-vah b’e-mu-nah

faith of Israel be a sanctuary of love and faithfulness

n’vei sha-lom uk’du-sha

an oasis of peace and holiness

(ba-yit a-sher bo yig-d’lu ba-nim u-va-not

(a house in which their children will grow

biv’ri-ut uv’o-sher

in health and happiness

b’a-ha-vat to-rah uv’ma-a-sim to-vim)

and in love of Torah and good deeds)

v’no-mar a-mein.

Mi Shebeirach l’Yom Hashanah

and we say: Amen.

Prayer on a Wedding Anniversary

Mi she-bei-rach A-vo-tei-nu Av-ra-ham Yits-chak v’Ya-a-kov, v’i-mo-tei-nu Sa-rah, Riv-ka, Le-ah, v’Ra-chel Hu y’va-reich et _____ ben / bat _____ v’_____ v’et _____ ben / bat _____ v’_____ she-ba-u ha-yom l’veit kawd’she-cha l’ho-dot u-l’ha-leil al kawl ha-che-sed a-sher a-si-tah e-mam mei-o-dam mi-yom sim-chat li-vam ad ha-yom ha-zeh yom m’lot ___ sha-nah mei-eit ba-u bi-v’rit a-ha-vah uk-sheim she-za-chu li-s’mo-ach ba-yom ha-zeh kein yiz-ku la-a-ri-chat ya-mim u-l’sei-vah to-vah v-yish-lach b’ra-chah b’hats’la-cha b’chawl ma-a-seh y’dei-hem im kawl Yis’ra-eil a-chei-hem v’ach’yo-tei-hem v’no-mar a-mein.

‫מי שברך לאופרוף‬ »ÈÕ˙«·⁄‡ _UÕa÷ Œ Èœ Ó ¨·S⁄ ÚÃÈŸ Â ˜À ÁŸˆœÈ ÌÀ‰TŸ ·Ã‡ ¨»ÈÕ˙«nœ‡ŸÂ ¨ÏÕ ÁTŸ Â ¨‰À‡ÕÏ ¨‰JŸ ·X ¨‰TÀ◊ ˙Œ ‡ _VÀ·ŸÈ ‡»‰ ____Ÿ Â ____ ˙ÃaØÔŒ a ____ ____Ÿ Â ____ ˙ÃaØÔŒ a ____ ˙Œ ‡ŸÂ »‡«·À È ·«¯Jœ a ¯Œ÷⁄‡ ∫ÌÈœ‡»›˘ŸpÃ‰ ˙ÈXŸ ·œa ÌÈœ ‰¿€‡ „Èœ ÓŸ˙ÃÈ ÌÕ ÎYÀ·ŸÈ ÌŒ ‰ÈÕ˙«Ï»ÏŸ k ˙Ã·⁄‰Ã‡ ∫ÌÕ »UŸ È ˙Ã ÁÃŸ Â ÌVŸ ÙÃÈŸ Â »Ÿ ·œÈ ¯Œ÷⁄‡ ÌÀ˙ÈÕ· Èœ ‰Èœ Â ‰À »Ó€‡ŸÂ ‰À·⁄‰Ã‡ ÔÃ k÷ Ÿ œ Ó ÏÕ‡TŸ˘ › œ ÈŸ · ‰ÀgHO» Ì«ÏÀ÷ ‰Õ ÂŸ  ˙«À·» ÌÈœ À· »ÏŸ cŸ‚œÈ «a ¯Œ÷⁄‡ ˙œ ÈÃa© ¯Œ÷‡Ÿ ·» ˙»‡ÈXŸ ·œa ®ÌÈœ ·«Ë ÌÈœ˘ › ⁄ ÚÃÓŸ·» ‰T«z ˙Ã·⁄‰Ã‡Ÿa ÆÔÕÓÀ‡ ¯ÃÓ‡›ŸÂ

‫מי שברך ליום השנה לברית אהבה‬

»ÈÕ˙«·⁄‡ _UÕa÷ Œ Èœ Ó ¨·S⁄ ÚÃÈŸ Â ˜À ÁŸˆœÈ ÌÀ‰TŸ ·Ã‡ Abraham, Isaac, and Jacob ¨»ÈÕ˙«nœ‡ŸÂ and our mothers ¨ÏÕ ÁTŸ Â ¨‰À‡ÕÏ ¨‰JŸ ·X ¨‰TÀ◊ Sarah, Rebecca, Leah, and Rachel ˙Œ ‡ _VÀ·ŸÈ ‡»‰ bring blessing to ____Ÿ Â ____ ˙ÃaØÔŒ a ____ ____, son/daughter of ____ and ____ ____Ÿ Â ____ ˙ÃaØÔŒ a ____ ˙Œ ‡ŸÂ and ____, son/daughter of ____ and ____ ˙«„«‰Ÿ Ï ^Œ÷EJ ˙ÈÕ·ŸÏ Ì«iÃ‰ »‡Àa÷ Œ who have come today to Your holy house › ÀÚ ¯Œ÷⁄‡ „Œ ÒŒÁÃ‰ ÏÀ k ÏÃÚ ÏÕ lÃ‰ŸÏ» to give thanks and give praises for all the kindness À˙Èœ˘ ÌÀ „«ÚÕÓ ÌÀÓœÚ which You have done for them throughout their lives ÌÀ a œ Ï ˙Ã ÁŸÓ˘ ›œ Ì«iœ Ó from the day they celebrated the union of their hearts ‰Œ fÃ‰ Ì«iÃ‰ „ÃÚ until today ‰À À÷ _____ ˙‡¿Ÿ Ó Ì«È ___ years ‰À·⁄‰Ã‡ ˙ÈXŸ ·œa »‡Àa ˙ÕÚÕÓ since they entered into a covenant of love. ÔÕ k ‰Œ fÃ ‰ Ì«iÃ a Ã Á«ÓŸ˘ › œ Ï »ÎÀ fŒ÷ ÌÕ÷ŸÎ» And as they have merited to celebrate today, ÌÈœ ÓÀÈ ˙Ã ÎÈX⁄‡ÀÏ »kŸ Êœ È so may they enjoy a length of days ‰À·«Ë ‰À·ÈÕ˘ › Ÿ Ï» to a ripe and full old age. ‰À ÁÀÏŸˆÃ‰ŸÂ ‰À ÎTŸ a ÁÃ Ï÷ Ÿ œ ÈŸ Â And may God grant them blessing and success ÏÀ k Ìœ Ú ÌŒ ‰ ÈBŸ È ‰Õ ˘ › ⁄ Ú Ã Ó ÏÀ ÎŸa in all they undertake with all ¯ÃÓ‡›ŸÂ ÌŒ ‰ÈÕ˙«ÈŸ ÁÃ‡ŸÂ ÌŒ ‰ÈÕ Á⁄‡ ÏÕ‡TŸ˘ › œÈ Israel, their brothers and sisters ÆÔÕÓÀ‡ and we say: Amen. May God Who blessed our fathers,

Torah Ser vice

119

Mi Shebeirach l’Huledet Tinok/Tinoket Prayer for Newborns and Parents1

Temple Emanuel

‫ תנוקת‬/ ‫מי שברך להלדת תנוק‬

for a male Mi she-bei-rach A-vo-tei-nu Av-ra-ham Yits-chak v’Ya-a-kov, v’i-mo-tei-nu Sa-rah, Riv-ka, Le-ah, v’Ra-chel Hu y’va-reich et _____ bat _____ v’_____ v’et _____ ben _____ v’_____ v’et^b’nam ha-no-lad la-hem b’ma-zal tov. Yi-tein lo Ha-ka-dosh Ba-ruch Hu cha-yim u-v’ri-ut b’ra-cha v’sha-lom. Y’hi ra-tson she-yiz’ku ho-rav l’gad-lo l’to-rah, l’chu-pah, u-l’ma-a-sim to-vim v’no-mar a-mein.

May God Who blessed our fathers, Abraham, Isaac, and Jacob and our mothers Sarah, Rebecca, Leah, and Rachel bring blessing to ____ (mother), daughter of ____ and ____ and ____ (father), son of ____ and ____ and their child2 born to them with mazal tov! May God grant him life and health, blessing and peace. May his parents merit raising him for Torah, for marriage, and for a life of good deeds and we say: Amen.

»ÈÕ˙«·⁄‡ _UÕa÷ Œ Èœ Ó ¨·S⁄ ÚÃÈŸ Â ˜À ÁŸˆœÈ ÌÀ‰TŸ ·Ã‡ ¨»ÈÕ˙«nœ‡ŸÂ ¨ÏÕ ÁTŸ Â ¨‰À‡ÕÏ ¨‰JŸ ·X ¨‰TÀ◊ ˙Œ ‡ _VÀ·ŸÈ ‡»‰ ____Ÿ Â ____ ˙Ãa ____ ____Ÿ Â ____ ÔŒ a ____ ˙Œ ‡ŸÂ ∫·«Ë ÏÀ fÃÓŸa ÌŒ ‰ÀÏ „À Ï«pÃ‰ ÌÀ Ÿ a–˙Œ ‡ŸÂ ‡»‰ _»¯Àa ÷«„À wÃ‰ «Ï ÔÕzœÈ ∫Ì«ÏÀ÷ŸÂ ‰À ÎTŸ a ˙»‡ÈXŸ ·» ÌÈœ iÃ Á ÂÈT«‰ »kŸ Êœ ÈŒ÷ Ô«ˆT Èœ ‰ŸÈ ‰À t»ÁŸ Ï ‰T«˙Ÿ Ï «ÏŸ cÃ‚ŸÏ ÌÈœ ·«Ë ÌÈœ˘ › ⁄ ÚÃÓŸÏ» ÆÔÕÓÀ‡ ¯ÃÓ‡›ŸÂ

for a female Mi she-bei-rach A-vo-tei-nu Av-ra-ham Yits-chak v’Ya-a-kov, v’i-mo-tei-nu Sa-rah, Riv-ka, Le-ah, v’Ra-chel Hu y’va-reich et _____ ben _____ v’_____ v’et _____ bat ______ v’_____ uv’tam ha-no-lad la-hem l’ma-zal tov. Yi-tein lah Ha-ka-dosh Ba-ruch Hu cha-yim u-v’ri-ut b’ra-cha v’sha-lom. (V’yi-ka-ra sh’mah b’Yis-ra-eil ____ bat ____ v’____.) Y’hi ra-tson she-yiz’ku ho-re-hah l’gad-lah l’to-rah, l’chu-pah, u-l’ma-a-sim to-vim v’no-mar a-mein.

May God Who blessed our fathers, Abraham, Isaac, and Jacob and our mothers Sarah, Rebecca, Leah, and Rachel bring blessing to ____ (father), son of ____ and ____ ____ (mother), daughter of ____ and ____ and their child, ____, born to them with mazal tov! May God grant her life and health, blessing and peace. (And may her name in Israel be called _____, daughter of _____ and _____.) May her parents merit raising her for Torah, for marriage, and for a life of good deeds and we say: Amen.

(1) Adapted from Siddur Sim Shalom; (2) A son is named at a brit milah.

»ÈÕ˙«·⁄‡ _UÕa÷ Œ Èœ Ó ¨·S⁄ ÚÃÈŸ Â ˜À ÁŸˆœÈ ÌÀ‰TŸ ·Ã‡ ¨»ÈÕ˙«nœ‡ŸÂ ¨ÏÕ ÁTŸ Â ¨‰À‡ÕÏ ¨‰JŸ ·X ¨‰TÀ◊ ˙Œ ‡ _VÀ·ŸÈ ‡»‰ ____Ÿ Â ____ ÔŒ a ____ ____Ÿ Â ____ ˙Ãa ____ ˙Œ ‡ŸÂ ∫·«Ë ÏÀ fÃÓŸa ÌŒ ‰ÀÏ ‰À „ŸÏ«pÃ‰ ÌÀzŸ·» ‡»‰ _»¯Àa ÷«„À wÃ‰ dÀ Ï ÔÕzœÈ ∫Ì«ÏÀ÷ŸÂ ‰À ÎTŸ a ˙»‡ÈXŸ ·» ÌÈœ iÃ Á ÏÕ‡TŸ˘ › œ ÈŸ a dÀÓ÷ Ÿ ‡VÀ wœÈŸ Â© ∫®_____Ÿ Â _____ ˙Ãa ____ À‰ÈW«‰ »kŸ Êœ ÈŒ÷ Ô«ˆT Èœ ‰ŸÈ ‰À t»ÁŸ Ï ‰T«˙Ÿ Ï dÀ ÏŸcÃ‚ŸÏ ÌÈœ ·«Ë ÌÈœ˘ › ⁄ ÚÃÓŸÏ» ÆÔÕÓÀ‡ ¯ÃÓ‡›ŸÂ

Torah Ser vice

Morning Service for Shabbat & Festivals

Mi Shebeirach l’Aliyah l’Erets Yisra-eil

Prayer for One Making Aliyah

120

‫מי שברך לעליה לארץ ישראל‬

for a male Mi she-bei-rach A-vo-tei-nu Av-ra-ham Yits-chak v’Ya-a-kov, v’i-mo-tei-nu Sa-rah, Riv-ka, Le-ah, v’Ra-chel Hu y’va-reich et ha-cho-heh _____ ben _____ v’ _____ ha-o-leh (im mish-pach-to) l’e-rets Yis-ra-eil l’ka-yeim sham ba-yit. Y’hi ra-tson she-yei-tsei b’sha-lom v’yish-kon la-ve-tach b’e-rets tsi-yon v’yi-m’tsah b’ra-cha v’hats-la-chah b’chol ma-a-sei ya-dav. “Mi ba-chem mi-kawl a-mo y’hi E-lo-hav e-mo v’ya-al v’no-mar a-mein.

»ÈÕ˙«·⁄‡ _UÕa÷ Œ Èœ Ó ¨·S⁄ ÚÃÈŸ Â ˜À ÁŸˆœÈ ÌÀ‰TŸ ·Ã‡ Abraham, Isaac, and Jacob ¨»ÈÕ˙«nœ‡ŸÂ and our mothers ¨ÏÕ ÁTŸ Â ¨‰À‡ÕÏ ¨‰JŸ ·X ¨‰TÀ◊ Sarah, Rebecca, Leah, and Rachel ˙Œ ‡ _VÀ·ŸÈ ‡»‰ bring blessing to ‰Œ Ï«ÚÃ‰ _____Ÿ Â _____ ÔŒ a _____ _____, son of _____ and _____ ®«˙Ÿ ÁÃt÷ Ÿ œ Ó Ìœ Ú© who is making aliyah (with his family) ∫˙œ ÈÃa ÌÀ÷ ÌÈNÀ‰ŸÏ ÏÕ‡TŸ˘ › œ È ıWŒ ‡ŸÏ to the land of Israel to establish a home there. Ì«ÏÀ÷Ÿa ‡Õ ˆÕiŒ÷ Ô«ˆT Èœ ‰ŸÈ And may he journey in peace ÆÔ«iœ ˆ ıWŒ ‡Ÿa ÁÃËŒ·ÀÏ Ô«kŸ÷œÈŸ Â and settle in safety in the Land of Zion. ‰À ÁÀÏŸˆÃ‰ŸÂ ‰À ÎTŸ a ‰À ˆŸÓœÈŸ Â May he ﬁnd blessing and success ∫ÂÈÀ „ÀÈ ÈÕ˘ › ⁄ ÚÃÓ Ï›ÎŸa in all his undertakings. «nÃÚ ÏÀ kœÓ ÌŒ ÎÀ· Èœ Ó “Whoever among you (wishes to settle there), 1 ÏÃÚÃÈŸ Â «Óœ Ú ÂÈÀ‰¿€‡ Èœ ‰ŸÈ May God be with him—let him go up to the Land!” ÆÔÕÓÀ‡ ¯ÃÓ‡›ŸÂ and we say: Amen. May God Who blessed our fathers,

for a female Mi she-bei-rach A-vo-tei-nu Av-ra-ham Yits-chak v’Ya-a-kov, v’i-mo-tei-nu Sa-rah, Riv-ka, Le-ah, v’Ra-chel Hu y’va-reich et _____ bat _____ v’ _____ ha-o-lah (im mish-pach-tah) l’e-rets Yis-ra-eil l’ka-yeim sham ba-yit. Y’hi ra-tson she-tei-tsei b’sha-lom v’tish-kon la-ve-tach b’e-rets tsi-yon v’ti-m’tsah b’ra-cha v’hats-la-chah

May God Who blessed our fathers, Abraham, Isaac, and Jacob and our mothers Sarah, Rebecca, Leah, and Rachel bring blessing to _____, daughter of _____ and _____ who is making aliyah (with her family) to the land of Israel to establish a home there. And may she journey in peace and settle in safety in the Land of Zion. May she ﬁnd blessing and success

b’chol ma-a-sei ya-dei-hah.

in all her undertakings.

“Mi ba-chem mi-kawl a-mo

“Whoever among you (wishes to settle there),

y’hi E-lo-hav e-mo v’ya-al v’no-mar a-mein.

(1) Ezra 1:3.

May God be with him—let him go up to the Land!”1 and we say: Amen.

»ÈÕ˙«·⁄‡ _UÕa÷ Œ Èœ Ó ¨·S⁄ ÚÃÈŸ Â ˜À ÁŸˆœÈ ÌÀ‰TŸ ·Ã‡ ¨»ÈÕ˙«nœ‡ŸÂ ¨ÏÕ ÁTŸ Â ¨‰À‡ÕÏ ¨‰JŸ ·X ¨‰TÀ◊ ˙Œ ‡ _VÀ·ŸÈ ‡»‰ _____Ÿ Â _____ ˙Ãa _____ ®dÀzŸÁÃt÷ Ÿ œ Ó Ìœ Ú© ‰À Ï«ÚÃ‰ ∫˙œ ÈÃa ÌÀ÷ ÌÈNÀ‰ŸÏ ÏÕ‡TŸ˘ › œ È ıWŒ ‡ŸÏ Ì«ÏÀ÷Ÿa ‡Õ ˆÕz÷ Œ Ô«ˆT Èœ ‰ŸÈ ÆÔ«iœ ˆ ıWŒ ‡Ÿa ÁÃËŒ·ÀÏ Ô«kŸ÷œ˙ŸÂ ‰À ÁÀÏŸˆÃ‰ŸÂ ‰À ÎTŸ a ‰À ˆŸÓœ˙ŸÂ ∫À‰ÈCÀ È ÈÕ˘ › ⁄ ÚÃÓ Ï›ÎŸa «nÃÚ ÏÀ kœÓ ÌŒ ÎÀ· Èœ Ó ÏÃÚÃÈŸ Â «Óœ Ú ÂÈÀ‰¿€‡ Èœ ‰ŸÈ ÆÔÕÓÀ‡ ¯ÃÓ‡›ŸÂ

Torah Ser vice

121

Mi Shebeirach l’N’siah l’Erets Yisra-eil Prayer for One Traveling to Israel

Temple Emanuel

‫מי שברך לנסיעה לארץ ישראל‬

for a male Mi she-bei-rach A-vo-tei-nu Av-ra-ham Yits-chak v’Ya-a-kov, v’i-mo-tei-nu Sa-rah, Riv-ka, Le-ah, v’Ra-chel Hu y’va-reich et

May God Who blessed our fathers, Abraham, Isaac, and Jacob and our mothers Sarah, Rebecca, Leah, and Rachel bring blessing to

_____ ben _____ v’_____

_____, son of _____ and _____

ha-o-leh (im mish-pach-to)

who is going up (with his family)

l’e-rets kawd-shei-nu.

to our holy land.

Y’hi ra-tson she-to-li-chei-hu l’sha-lom

And may he journey there in peace

v’tad’ri-chei-hu l’sha-lom

and reach his destination in peace

v’ta-gi-ei-hu li-m’choz chef-tso

and may he arrive at his desired place in the

e-rets tsi-yon l’cha-yim u-l’sha-lom

Land of Zion for life and for peace.

v’tach-zi-rei-hu a-lei-nu b’sha-lom

May God return him in peace

v’yish-lach b’ra-cha v’hats-la-chah

and may God send blessing and success

b’chol ma-a-sei ya-dav

in all his undertakings

im kol Yis-ra-eil a-mo

with all Israel, his people

v’no-mar a-mein.

and we say: Amen.

»ÈÕ˙«·⁄‡ _UÕa÷ Œ Èœ Ó ¨·S⁄ ÚÃÈŸ Â ˜À ÁŸˆœÈ ÌÀ‰TŸ ·Ã‡ ¨»ÈÕ˙«nœ‡ŸÂ ¨ÏÕ ÁTŸ Â ¨‰À‡ÕÏ ¨‰JŸ ·X ¨‰TÀ◊ ˙Œ ‡ _VÀ·ŸÈ ‡»‰ _____Ÿ Â _____ ÔŒ a _____ ®«˙Ÿ ÁÃt÷ Ÿ œ Ó Ìœ Ú© ‰Œ Ï«ÚÃ‰ ∫»Õ÷EJ ıWŒ ‡ŸÏ Ì«ÏÀ÷ŸÏ »‰Õ ÎÈœ Ï«zŒ÷ Ô«ˆT Èœ ‰ŸÈ Ì«ÏÀ÷ŸÏ »‰Õ ÎÈXEÃ˙ŸÂ «ˆŸ ÙŒÁ Ê«ÁŸ ÓœÏ »‰ÕÚÈœ bÃ˙ŸÂ ∫Ì«ÏÀ÷ŸÏ» ÌÈœ iÃ ÁŸÏ Ô«iœ ˆ ıWŒ ‡ Ì«ÏÀ÷Ÿa »ÈÕ ÏÕ‡ »‰VÈœ ÊŸ ÁÃ˙ŸÂ ‰À ÁÀÏŸˆÃ‰ŸÂ ‰À ÎTŸ a ÁÃ Ï÷ Ÿ œ ÈŸ Â ÂÈÀ „ÀÈ ÈÕ˘ › ⁄ ÚÃÓ Ï›ÎŸa «nÃÚ ÏÕ‡TŸ˘ › œ È Ï›k Ìœ Ú ÆÔÕÓÀ‡ ¯ÃÓ‡›ŸÂ

May God Who blessed our fathers, Abraham, Isaac, and Jacob and our mothers Sarah, Rebecca, Leah, and Rachel bring blessing to _____, daughter of _____ and _____ who is going up (with her family) to our holy land.

Y’hi ra-tson she-to-li-che-ha l’sha-lom

And may she journey there in peace

v’tad’ri-che-ha l’sha-lom

and reach her destination in peace

v’ta-gi-e-ha li-m’choz chef-tsa

and may she arrive at her desired place in the

e-rets tsi-yon l’cha-yim u-l’sha-lom

Land of Zion for life and for peace.

v’tach-zi-rei-ha a-lei-nu b’sha-lom

May God return her us in peace

v’yish-lach b’ra-cha v’hats-la-chah

and may God send blessing and success

b’chol ma-a-sei ya-dei-ha im kol Yis-ra-eil a-mo v’no-mar a-mein.

in all her undertakings with all Israel, her people and we say: Amen.

»ÈÕ˙«·⁄‡ _UÕa÷ Œ Èœ Ó ¨·S⁄ ÚÃÈŸ Â ˜À ÁŸˆœÈ ÌÀ‰TŸ ·Ã‡ ¨»ÈÕ˙«nœ‡ŸÂ ¨ÏÕ ÁTŸ Â ¨‰À‡ÕÏ ¨‰JŸ ·X ¨‰TÀ◊ ˙Œ ‡ _VÀ·ŸÈ ‡»‰ _____Ÿ Â _____ ˙Ãa _____ ®dÀzŸÁÃt÷ Ÿ œ Ó Ìœ Ú© ‰À Ï«ÚÃ‰ ∫»Õ÷EJ ıWŒ ‡ŸÏ Ì«ÏÀ÷ŸÏ À‰ŒÎÈœ Ï«zŒ÷ Ô«ˆT Èœ ‰ŸÈ Ì«ÏÀ÷ŸÏ À‰ŒÎÈXEÃ˙ŸÂ dÀ ˆŸÙŒÁ Ê«ÁŸ ÓœÏ À‰ŒÚÈœ bÃ˙ŸÂ ∫Ì«ÏÀ÷ŸÏ» ÌÈœ iÃ ÁŸÏ Ô«iœ ˆ ıWŒ ‡ Ì«ÏÀ÷Ÿa »ÈÕ ÏÕ‡ À‰VÈœ ÊŸ ÁÃ˙ŸÂ ‰À ÁÀÏŸˆÃ‰ŸÂ ‰À ÎTŸ a ÁÃ Ï÷ Ÿ œ ÈŸ Â À‰ÈCÀ È ÈÕ˘ › ⁄ ÚÃÓ Ï›ÎŸa dÀnÀÚ ÏÕ‡TŸ˘ › œ È Ï›k Ìœ Ú ÆÔÕÓÀ‡ ¯ÃÓ‡›ŸÂ

Morning Service for Shabbat & Festivals

Hag’bah V’zot ha-to-rah

Torah Ser vice

Lifting the Torah This is the Torah

a-sher sam Mo-she

which Moses placed

lif’nei b’nei Yis-ra-eil

before the children of Israel. 1

al pi A-do-nai

The word of God

b’yad Mo-she.

by the hand of Moses.2

Brachot Lif’nei Ha-haftarah Ba-ruch A-tah, A-do-nai, E-lo-hei-nu, Me-lech ha-o-lam, a-sher ba-char bin-vi-im to-vim, v’ra-tsa v’div-rei-hem,

Blessings before the Haftarah Blessed are You, Adonai our God, Ruler of the Universe, Who chose good prophets, and was pleased with their words

ha-ne-e-ma-rim be-e-met.

which were spoken in truth.

Ba-ruch A-tah, A-do-nai,

Blessed are You, Adonai,

ha-bo-cheir ba-To-rah

Who chooses the Torah

uv-Mo-she av-do,

and Moses, God’s servant,

uv-Yis-ra-eil a-mo,

and Israel, God’s people,

u-vi-n’vi-ei ha’e-met va-tse-dek. [A-mein]

and the prophets of truth and righteousness. [Amen] THE HAFTARAH PORTION IS READ.

(1) Deuteronomy 4:44; (2) Numbers 9:23.

122

‫הגבהה‬ ‰T«zÃ‰ ˙‡›ÊŸÂ ‰Œ÷Ó ÌÀ◊ ¯Œ÷⁄‡ ÏÕ‡TŸ◊œÈ ÈÕ Ÿ a ÈÕ Ÿ ÙœÏ À ÈŸ È Èœ t ÏÃÚ ∫‰Œ÷Ó „Ã ÈŸ a

‫ברכות לפני ההפטרה‬ À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ¯Ã ÁÀa ¯Œ÷⁄‡ ¨ÌÈœ ·«Ë ÌÈœ‡Èœ ·Ÿœ a ÌŒ ‰ÈVŸ ·DŸ a ‰À ˆTŸ Â ¨˙Œ Ó€‡Œa ÌÈXÀÓ€‡ŒÃ‰ ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa ‰T«zÃa ¯Õ Á«aÃ‰ ¨«cŸ ·ÃÚ ‰Œ÷Ó› Ÿ ·» ¨«nÃÚ ÏÕ‡TŸ◊œÈŸ ·» ÈÕ‡Èœ ·Ÿœ ·» ˛ÆÔÕÓÀ‡¸ Æ˜CŒ ˆÀÂ ˙Œ Ó€‡À‰

Torah Ser vice

123

Temple Emanuel

Haftarah The word, “Haftarah,” means “conclusion” or “dismissal,” and it is likely that at one time the Haftarah reading actually ended the service. The practice of “concluding” the public reading of the Torah with a thematically related passage from the Prophets is ancient. The four blessings following the Haftarah contain messianic references to Elijah and David who are expected to fulﬁll the prophetic promises of Jewish sovereignty: return to the Land of Israel, reconciliation with God, and harmony among all living creatures.

The prophets proclaimed that the existence of the world depends upon right and

wrong. The validity of justice lies in the blessings it brings to people.… Justice exists in relation to a person. An act of injustice is wrong not because the law is broken, but because a person has been hurt.1 —R ABBI ABR AHAM JOSHUA HESCHEL

w PASSING THE TORAH When I watch the passing of the Torah at a bar or When an Israeli acquaintance corrected my Hebrew bat mitzvah, I wonder: Who passes the Torah to me? When my study partner clapped a kippah on my head My father is Irish Catholic, They passed the Torah to me. and my mother a Catholic who was once a Presbyterian. When a little girl showed me how to tear the challah My name is Ruth bat Avraham v’Sarah When a woman offered me my ﬁrst taste of a Hillel But Abraham and Sarah died a long time ago. sandwich I have no family stories about Passover. When the guy at the bakery said, “Shabbat Shalom!” Like Ruth, I’m here only because I wanted to be. When a committee chair said to me, “Here, you can Who passes the Torah to me? do this.” When friends shared recipes and stories and customs When I approached a rabbi about conversion They passed the Torah to me. He gently suggested we study together And passed the Torah to me. If it takes a village to raise a child It takes a congregation to raise a convert: When my ﬁrst Hebrew teacher patiently guided me right to left through the aleph-bet We pass the Torah from hand to hand She passed the Torah to me. and make sure all the Jews who want can hold it: can write it on their hearts, When I shivered in the water of the mikveh speak of it in their homes, and the cantor led me through the blessings teach it to their children, She passed the Torah to me. bind it on their hands, hold it before their eyes, When I talked for an hour with the Beit Din and write it — in golden letters! — When the Torah study class showed me how Jews on the doorposts of their gates.1 study Bible When the Talmud group welcomed me for discussions and stories —R ABBI RUTH ADAR

(1)Rabbi Abraham Joshua Heschel; (2) Rabbi Ruth Adar.

Morning Service for Shabbat & Festivals

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Brachot Acharei Ha-haftarah

Blessing after the Haftarah

‫ברכות אחרי ההפטרה‬

Ba-ruch A-tah, A-do-nai, E-lo-hei-nu, Me-lech ha-o-lam, tsur kawl ha-o-la-mim, tsa-dik b’chawl^ha-do-rot, Ha-eil ha-ne-e-man, ha-o-meir v’o-seh, ha-m’da-beir um-ka-yeim, she-kawl d’va-rav e-met va-tse-dek.

Blessed are You, Adonai our God, Ruler of the Universe, Rock of all the worlds, Righteous in all generations, the Almighty, Faithful One, Who says and does, Who speaks and fulﬁlls, for all God’s words are true and right.

À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ¨ÌÈœ ÓÀÏ«ÚÀ‰ ÏÀ k ¯»ˆ ¨˙«¯«cÃ‰–ÏÀ ÎŸa ˜Èœ cÃˆ ÔÀÓ€‡ŒpÃ‰ ÏÕ‡À‰ ¨‰Œ◊Ú› Ÿ Â ¯ÕÓ«‡À‰ ¨ÌÕ iKŸ Ó» ¯ÕaAŸ ÓÃ‰ Æ˜CŒ ˆÀÂ ˙Œ ÓŒ‡ ÂÈTÀ·Ÿc ÏÀ k÷ Œ

Ne-e-man A-tah Hu, A-do-nai E-lo-hei-nu,

Dependable are You, Adonai, our God, and dependable are Your words, and not one of Your words is ever retracted unfulﬁlled, for You are the Almighty, a Sovereign who is dependable and merciful. Blessed are You, Adonai, the Almighty Who is dependable in all God’s words. [Amen]

¨»ÈÕ‰¿€‡ À ÈŸ È ‡»‰ ‰ÀzÃ‡ ÔÀÓ€‡Œ ¨^ÈWÀ·Ÿc ÌÈœ ÀÓ€‡ŒŸ Â ^ÈWÀ·ŸcœÓ „À ÁŒ‡ ¯À·À„ŸÂ ¨ÌJÈV ·»÷À È–‡¿ ¯«ÁÀ‡ _Œ ÏŒÓ ÏÕ‡ Èœ k Æ‰ÀzÀ‡ ÔÀÓ⁄ÁUŸ Â ÔÀÓ€‡Œ ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa ÔÀÓ€‡ŒpÃ‰ ÏÕ‡À‰ ˛ÆÔÕÓÀ‡¸ ÆÂÈTÀ ·Ÿc–ÏÀ ÎŸa

v’ne-e-ma-nim d’va-re-cha, v’da-var e-chad mi-d’va-re-cha, a-chor lo ya^shuv rei-kam, ki Eil Me-lech ne-e-man, v’ra-cha-man A-tah. Ba-ruch A-tah, A-do-nai, Ha-eil ha-ne-e-man b’chawl^d’va-rav. [A-mein.] Ra-cheim al^Tsi-on, ki hi beit cha-yei-nu, v’la-a-lu-vat ne-fesh to-shi-a, bim-hei-ra v’ya-mei-nu. Ba-ruch A-tah A-do-nai, m’sa-mei-ach Tsi-on b’va-ne-cha. [A-mein.]

Have compassion on Zion for it is the home of our life, and the one whose soul is humiliated, deliver speedily in our days. Blessed are You, Adonai, Who causes Zion to rejoice with her children. Sa-m’chei-nu, A-do-nai E-lo-hei-nu, Cause us to rejoice, Adonai, our God, b’Ei-li-ya-hu ha-na-vi av-de-cha, with Elijah the prophet, Your servant, uv-mal-chut and with the kingdom beit Da-vid m’shi-che-cha. of the House of David, Your annointed. Bim-hei-ra ya-vo, Speedily may he come v’ya-geil li-bei-nu; and cause our heart to exult. Al kis-o lo yei-shev zar, Upon his throne, no stranger shall sit, v’lo yin-cha-lu od a-chei-rim and others will no longer inherit his honor. et^k’vo-do, ki v’sheim kawd-sh’cha For by Your holy Name, nish-ba-ta lo, You swore to him, she-lo yich-beh nei-ro l’o-lam va-ed. that his light will never be extinguished. Ba-ruch A-tah A-do-nai, Blessed are You, Adonai, ma-gein Da-vid. [A-mein.] Shield of David. [Amen]

Ô«iœ ˆ–ÏÃÚ ÌÕ ÁU ¨»ÈÕ iÃ Á ˙ÈÕa ‡Èœ ‰ Èœ k ÷Œ ÙŒ ˙Ã·»Ï⁄ ÚÃÏŸÂ Æ»ÈÕÓÀÈŸ · ‰TÕ‰ŸÓœa ÃÚÈœ÷«z ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa Ô«iœ ˆ Ã ÁÕn◊ Ã ŸÓ ˛ÆÔÕÓÀ‡¸ ÆÀ ‰ÈŒ À ·Ÿa »ÈÕ‰¿€‡ À ÈŸ È »Õ ÁŸn◊ Ã ¨^Œ cŸ·ÃÚ ‡Èœ ·ÀpÃ‰ »‰À iœ ÏÕ‡Ÿa ˙»ÎŸ ÏÃÓŸ·» ¨^Œ ÁÈœ÷ŸÓ „œ ÂÀ c ˙ÈÕa ‡›·ÀÈ ‰TÕ‰ŸÓœa ¨»ÕaœÏ ÏÕ ‚ÀÈŸ Â ¯À Ê ·Õ÷ÕÈ ‡¿ «‡Ÿ Òœk ÏÃÚ ÌÈXÕ Á⁄‡ „«Ú »Ï⁄ ÁŸœ È ‡¿Ÿ Â ^Ÿ÷EJ ÌÕ÷Ÿ· Èœ k ¨«„«·Ÿ k–˙Œ ‡ ¨«l ÀzŸÚÃa÷ Ÿ œ Æ„Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï «¯Õ  ‰Œ aŸÎœÈ ‡`Œ÷ ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa ˛ÆÔÕÓÀ‡¸ Æ„œ ÂÀ c ÔÕ ‚ÀÓ

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Temple Emanuel

Why is the Hebrew Bible indispensable to our existence? It is because the Bible urges us to ask and

to listen: What does God require of me? And if there is any validity to my claim to be human, it is the fact that I am aware of this problem: What does God require of me? It is through the Bible that I learn how to say, “Here I am!” The place and power of the Hebrew Bible is so important because all subsequent manifestations and doctrines, whether in Judaism or Christianity, derive their truth from it and, unless they are continually judged and purified by it, tend to obscure and distort the living relationship of God to the world. Now, the Bible is absent from contemporary thinking. It is quoted for edification, as a pretext for a sermon. It does not live as a power judging our lives. The Bible is respected as a source of dogma, not as living history. The Psalms are read, but the prophets are not. They are revered as forerunners, not as guides and teachers. The Bible is ongoing disclosure. Yet the word will not speak in a vacuum. It is a sledgehammer to the prophet, when he knows how to be an anvil. The words speak. The words are not signs, but outcries. The words stand for God, they extend from God, pleading unceasingly. The words are gates disclosing possibilities, possibilities of engagement to God and the staccato of God’s presence and God’s concealments. An important root of contemporary nihilism is the age-old resistance to the Hebrew view of the world and of humans. The Hebrew Bible has destroyed an illusion, the illusion that one can be an innocent bystander or spectator in this world. It is not enough to be a consumer in order to be a believer. The Bible has destroyed the ancient tradition in which the relation to the gods came with ease, in which gods accommodated themselves to our notions and standards, in which religion was above all a guarantee. God is Judge and Creator, and not only Revealer and Redeemer. Detached from the Hebrew Bible, people began to cherish one perspective of the meaning of God, preferably God’s promise as Redeemer, and became oblivious to God’s demanding presence as Judge, to God’s sublime transcendence as Creator. The insistence upon God’s love without realizing God’s wrath, the teaching of God’s immanence without stressing God’s transcendence, the certainty of God’s miracles without an awareness of the infinite darkness of His absence — these are dangerous distortions. To believe too much is more perilous than to believe too little.1 —ADAPTED FROM ABR AHAM JOSHUA HESCHEL, MOR AL GR ANDEUR AND SPIR ITUAL AUDACIT Y, P. 274.

(1) Adapted from Rabbi Abraham Joshua Heschel.

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ON AN ORDINARY SHABBAT (INCLUDING SHABBAT CHOL HAMO’ED PESACH) CONCLUDE WITH THE FOLLOWING:

Al ha-torah, v’al ha-a-vo-dah, v’al ha-n’vi-im, v’al yom Ha-sha-bat ha-zeh, she-na-ta-ta la-nu, A-do-nai E-lo-hei-nu,

For the Torah, for the Worship for the Prophets, and for this Sabbath Day which you gave to us, Adonai, our God,

lik-du-sha v’lim-nu-cha,

for holiness and for rest,

l’cha-vod ul-tif-a-ret.

for honor and for glory.

Al ha-kol, A-do-nai E-lo-hei-nu, a-nach-nu mo-dim lach, um-va-r’chim o-tach. Yit-ba-rach shim-cha b’ﬁ kawl^chai, tamid, l’o-lam va-ed. Ba-ruch A-tah, A-do-nai, m’ka-deish Ha-sha-bat. [A-mein.]

For all this, Adonai, our God, we thank You, and bless You; blessed be Your Name by the mouth of all the living continually forever. Blessed are You, Adonai, Sanctiﬁer of the Sabbath. [Amen.]

¨‰À „«·⁄ ÚÀ‰ ÏÃÚŸÂ ¨‰T«zÃ‰ ÏÃÚ ¨ÌÈœ‡Èœ ·ŸpÃ‰ ÏÃÚŸÂ ¨‰Œ fÃ‰ ˙Àag Ã Ã‰ Ì«È ÏÃÚŸÂ ¨»ÈÕ‰¿€‡ À ÈŸ È »À Ï ÀzÃ˙ÀŒ÷ ¨‰À Á»Ÿ ÓœÏŸÂ ‰ÀgHOœ Ï Æ˙WÀÃ‡ŸÙœ˙ŸÏ» „«·À ÎŸÏ ¨»ÈÕ‰¿€‡ À ÈŸ È Ï›kÃ‰ ÏÃÚ ¨_À Ï ÌÈD«Ó »Ÿ ÁÃ⁄‡ _UÀaŸ˙œÈ ¨_À˙«‡ ÌÈœ ÎYÀ·ŸÓ» „Èœ ÓÀz ÈÃ Á–ÏÀ k Èœ ÙŸa ^Ÿ Ó÷ œ Æ„Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa Æ˙Àag Ã Ã‰ ÷Õ cKŸ Ó

ON FESTIVALS INCLUDING SHABBAT CHOL HAMO’ED SUKKOT CONCLUDE BELOW. (ON SHABBAT YOM TOV, ADD PARENTHESES.)

Al ha-torah, v’al ha-a-vo-dah, v’al ha-n’vi-im, (v’al yom Ha-sha-bat ha-zeh) v’al yom

For the Torah, for the Worship for the Prophets, (for this Sabbath day,) and for this day of

chag ha-ma-tsot ha-zeh

the Festival of Matzot,

chag ha-sha-vu-ot ha-zeh

the Festival of Shavuot,

chag ha-su-kot ha-zeh

the Festival of Sukkot,

ha-sh’mi-ni chag ha-a-tse-ret ha-zeh

the Festival of Sh’mini Atseret

she-na-ta-ta la-nu, A-do-nai E-lo-hei-nu,

which You gave us, Adonai, our God

(lik-du-sha v’lim-nu-cha)

(for holiness and rest)

l’sa-son u’l’shim’cha

for happiness and joy,

l’cha-vod ul-tif-a-ret.

for honor and for glory.

Al ha-kol, A-do-nai E-lo-hei-nu,

For this, Adonai, our God,

a-nach-nu mo-dim lach,

we thank You

um-va-r’chim o-tach.

and bless You.

Yit-ba-rach shim-cha

Blessed be Your Name by the mouth

b’ﬁ kawl^chai, tamid, l’o-lam va-ed. Ba-ruch A-tah, A-do-nai, m’ka-deish (Ha-sha-bat v-) Yis-ra-eil v’haz’ma-nim. [A-mein.]

of all the living continually forever. Blessed are You, Adonai, Sanctiﬁer of (Shabbat and) Israel and the Seasons. [Amen.]

¨‰À „«·⁄ ÚÀ‰ ÏÃÚŸÂ ¨‰T«zÃ‰ ÏÃÚ ÌÈœ‡Èœ ·ŸpÃ‰ ÏÃÚŸÂ ®‰Œ fÃ‰ ˙Àag Ã Ã‰ Ì«È ÏÃÚŸÂ© Ì«È ÏÃÚŸÂ ¨‰Œ fÃ‰ ˙«vÃnÃ‰ ‚Ã Á ¨‰Œ fÃ‰ ˙«Ú‹ ·g À Ã‰ ‚Ã Á ¨‰Œ fÃ‰ ˙«k‹ qÃ‰ ‚Ã Á ¨‰Œ fÃ‰ ˙WŒ ˆ⁄ÚÀ‰ ‚Ã Á Èœ Èœ Óg Ÿ Ã‰

¨»ÈÕ‰¿€‡ À ÈŸ È »À l ÀzÃ˙ÀŒ÷ ®‰À Á»Ÿ ÓœÏŸÂ ‰ÀgHOŸ Ï© ¨‰À ÁŸÓ◊ œ Ÿ Ï» Ô«◊À◊ŸÏ Æ˙WÀ‡ŸÙœ˙ŸÏ» „«·À ÎŸÏ ¨»ÈÕ‰¿€‡ À ÈŸ È Ï›kÃ‰ ÏÃÚ ¨_À Ï ÌÈD«Ó »Ÿ ÁÃ⁄‡ ¨_À˙«‡ ÌÈœ ÎYÀ·ŸÓ» Èœ ÙŸa ^Ÿ Ó÷ œ œŸ ÍUÀaŸ˙œÈ Æ„Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï „Èœ ÓÀz ÈÃ Á–ÏÀ k ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa ®Ÿ Â ˙Àag Ã Ã‰© ÷Õ cKŸ Ó ÆÌÈœ pÃÓŸfÃ‰ŸÂ ÏÕ‡TŸ◊œÈ

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Temple Emanuel

O ur Jewish forebears, the prophets, and the old Chinese sages understood and proclaimed that the most important factor in giving shape to our human existence is the setting up and establishment of a goal; the goal being a community of free and happy human beings who by constant inward endeavor strive to liberate themselves from the inheritance of antisocial and destructive instincts. In this effort the intellect can be the most powerful aid. The fruits of intellectual effort, together with the striving itself, in cooperation with the creative activity of the artist, lend content and meaning to life.1 —ALBERT EINSTEIN, THE GOAL OF HUMAN EXISTENCE

H ave patience with everything unresolved in your heart and try to love the questions themselves as if they were locked rooms or books written in a very foreign language. Don’t search for the answers, which could not be given to you now, because you would not be able to live them. And the point is, to live everything. Live the questions now. Perhaps then, someday far in the future, you will gradually, without even noticing it, live your way into the answer.2 —R AINER MAR IA R ILKE, LETTERS TO A YOUNG POET

(1)Albert Einstein; (2) Rainer Maria Rilke, Letters to a Young Poet

Morning Service for Shabbat & Festivals

T’ﬁlat L’m’dinat Yisra-eil A-vi-nu she-ba-sha-ma-yim, Tsur Yis-ra-eil v’go-a-lo, bar-eich et^m’di-nat Yis-ra-eil reishit ts’mi-chat g’u-la-tei-nu.

Torah Ser vice

Our Source Who is in heaven Rock and Redeemer of the people Israel, Bless the State of Israel with the promise of redemption. Shield it with Your love,

u-f’rus a-lei-ha su-kat sh’lo-mei-cha

Spread over it the shelter of Your peace. Guide with Your light and Your truth

l’rawsh-e-ha, sar-e-ha v’yo-ats’ei-ha,

its leaders and advisors.

v’tak’neim b’ei-tsa to-va mil-fa-ne-cha.

Help them with Your good counsel.

Cha-zeik et^y’dei m’gi-nei er-ets kad’shei-nu, v’han’chi-leim E-lo-hei-nu y’shu-ah, va-a-ter-et nits-a-chon t’at-reim, v’na-ta-ta sha-lom ba-ar-ets v’sim’chat o-lam l’yosh’ve-ha. V’no-mar A-mein.

T’ﬁlah L’m’dinah

Strengthen the hands of those who defend our Holy Land. Deliver them, our God, crown their efforts with triumph. Bless the land with peace, with lasting joy for its inhabitants. And let us say: Amen.

Our God and God of the spirit of all ﬂesh

Sh’mor u-ba-reich et ha-a-rets ha-zot.

guard and bless this country.

Ba-reich et kawl sa-rei-ha u-man’hi-geh

Bless all its leaders

ru-ach chach’mah u-vi-nah l’ka-yeim sha-lom v’chi-rut l’chawl tosh-ve-ha.

and put in their hearts the spirit of wisdom and understanding that they might establish peace and liberty for all its inhabitants.

Ba-r’chei-nu, A-vi-nu, ku-la-nu k’e-chad,

Bless us, our Source, all of us as one

b’or pa-ne-cha,

with the light of Your countenance,

u-n’ka-yeim b’ya-chad chev’rah

that we might build together a society

she-bah yit-ka-yeim bim’hei-rah

in which soon will be fulﬁlled

cha-zon n’vi-e-cha— “Ba-nu ba-tim v’shei-vu v’nit’u ga-not v’ich-lu et^pir’yan. V’dir-shu et^sha-lom ha-ir a-sher hig’lei-hi et-chem sha-mah

the vision of your prophet: “Build houses and live in them, plant gardens and eat their fruit.2 Seek the welfare of the city in which you live

v’hit-pa-l’lu ba-a-dah el^A-do-nai ki

and pray on its behalf to God for

vish’lo-mah yi-h’yeh la-chem sha-lom.”

in its prosperity you shall prosper.”3

V’no-mar A-mein.

¨Ìœ ÈÃÓg À Ãa÷ Œ »Èœ ·À‡ ¨«Ï⁄‡«‚Ÿ Â ÏÕ‡TŸ◊œÈ ¯»ˆ ¨ÏÕ‡TŸ◊œÈ ˙Ã ÈDŸ Ó–˙Œ ‡ _VÀa Æ»Õ˙Àl‹‡Ÿb ˙Ã ÁÈœ ÓŸˆ ˙Èœ÷‡V ^Œ cŸÒÃÁ ˙UŸ ·Œ‡Ÿa À‰ÈŒ ÏÀÚ ÔÕ ‚À‰ ^Œ Ó«ÏŸ÷ ˙Ã k‹Ò À‰ÈŒ ÏÀÚ Ò«¯Ÿ Ù» ^ŸzœÓ⁄‡ÃÂ ^Y«‡ ÁÃ Ï÷ Ÿ » ¨À‰ÈŒ ˆ⁄Ú«ÈŸ Â À‰ÈWÀ◊ ¨À‰ÈŒ÷‡TŸ Ï Æ^ÈŒ À ÙŸlœÓ ‰À·«Ë ‰À ˆÕÚŸa ÌÕ Ÿ wÃ˙ŸÂ ÈÕ pœ ‚ŸÓ ÈBŸ È–˙Œ ‡ ˜Õ fÃ Á ¨»Õ÷EJ ıWŒ ‡ ¨‰ÀÚ»÷Ÿ È »ÈÕ‰¿€‡ ÌÕ ÏÈœ ÁŸÃ‰ŸÂ ¨ÌVŸ hÃÚŸz Ô«ÁÀ vœ ˙WŒ Ë⁄ÚÃÂ ıWÀ‡Àa Ì«ÏÀ÷ ÀzÃ˙ÀŸ Â ÆÀ‰ÈŒ ·÷ Ÿ «ÈŸ Ï ÌÀ Ï«Ú ˙Ã ÁŸÓ◊ œ ŸÂ ∫ÔÕÓÀ‡ ¯ÃÓ‡›ŸÂ

Prayer for Our Country1

El-o-hei-nu vei-lo-hei ru-ach kawl ba-sar

v’tein b’li-bam

‫תפלה למדינת ישראל‬

Prayer for the State of Israel

Ha-gein a-lei-ha b’ev’rat chas’de-cha u-sh’lach ur’cha va-a-mit’cha

128

And let us say, Amen.

‫תפלה למדינה‬ ¯À˘ › Àa ÏÀ k Ã Á»¯ ÈÕ‰¿‡Õ Â »ÈÕ‰¿€‡ Æ˙‡›fÃ‰ ıWÀ‡À‰ ˙Œ ‡ _VÀa» ¯«ÓŸ÷ ‰ÈŒ ‚Èœ ‰ŸÃÓ» Ã‰ÈWÀ◊ ÏÀ k ˙Œ ‡ _VÀa ÌÀaœÏŸa ÔÕ˙ŸÂ ‰À Èœ ·» ‰ÀÓŸÎÀÁ Ã Á»¯ ˙»¯Õ ÁŸÂ Ì«ÏÀ÷ ÌÕ iKŸ Ï ∫À‰ÈŒ ·÷ À «z ÏÀ ÎŸÏ „À ÁŒ‡Ÿk »À l‹k ¨»Èœ ·À‡ ¨»Õ ÎYÀa ¨^ÈŒ À t ¯«‡Ÿ a ‰TŸ ·ŒÁ „Ã ÁÃÈŸ a ÌÕ iKŸ » ‰TÕ‰ŸÓœa ÌÕ iKŸ˙œÈ dÀa÷ Œ — ^Œ ‡Èœ ·Ÿ Ô«Ê⁄ Á »·Õ÷ŸÂ ÌÈœzÀ· »Ÿ a“ ∫ÔÀ ÈYœ t–˙Œ ‡ »ÏŸ Îœ‡ŸÂ ˙«pÃ ‚ »ÚŸ ËœŸ Â ¯Èœ ÚÀ‰ Ì«ÏŸ÷–˙Œ ‡ »÷YDŸ Â ‰Àn÷ À ÌŒ ÎŸ˙Œ‡ Èœ˙ÈÕ ÏŸ‚œ‰ ¯Œ÷⁄‡ Èœ k À ÈŸ È–ÏŒ ‡ dÀ „⁄ÚÃ· »ÏŸ lÃtŸ˙œ‰ŸÂ ”∫Ì«ÏÀ÷ ÌŒ ÎÀÏ ‰Œ ÈŸ ‰œÈ dÀÓ«ÏŸ÷œ· ∫ÔÕÓÀ‡ ¯ÃÓ‡›ŸÂ

(1)Prayer for our Country is from the siddur, Chadeish Yameinu; (2) Jeremiah 29:5; (3) Jeremiah 29:7.

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Temple Emanuel

Prayer for the State of Israel x

A-vi-nu she-ba-sha-ma-yim, Tsur Yis-ra-eil v’go-a-lo, Bar-eich et^m’di-nat Yis-ra-eil Rei-shit ts’mi-chat g’u-la-tei-nu. A-vi-nu she-ba-sha-ma-yim, Rock and Redeemer of the people Israel, Bless the State of Israel, with its promise of redemption. Shield it with Your peace. Guide its leaders with Your light and Your truth. Strengthen the hands of those who defend the land. Deliver them, crown their efforts with triumph. Bless the land with peace, and its inhabitants with lasting joy. And let us say: Amen.

Prayer for Our Country O Guardian of life and liberty, may our nation always merit Your protection. Teach us to give thanks for what we have by sharing it with those who are in need. Keep our eyes open to the wonders of creation, and alert to the care of the earth. May we never be lazy in the work of peace; may we honor those who have died in defense of our ideals. Grant our leaders wisdom and forebearance. May they govern with justice and compassion Help us all to appreciate one another, and to respect the many ways that we may serve You. May our homes be safe from afﬂiction and strife. And our country be sound in body and spirit. Amen.1 —MISHK AN T’FILAH: A R EFOR M SIDDUR, P. 376

(1)Mishkan T’ﬁlah: A Reform Siddur.

Morning Service for Shabbat & Festivals

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ON THE SHABBAT BEFORE ROSH CHODESH, WHILE THE TORAH IS BEING HELD, THE CHAZZAN CONTINUES:

Brachot Hachodesh

Blessings of the New Month

Y’hi ra-tson mi-l’fa-ne-cha,

May it be Your will,

A-do-nai E-lo-hei-nu, vei-lo-hei A-vo-tei-nu v’i-mo-tei-nu, she-t’cha-deish a-lei-nu et^ha-cho-desh ha-zeh v’to-vah v’liv-ra-cha, v’ti-ten la-nu cha-yim a-ru-kim, cha-yim shel sha-lom cha-yim shel to-vah cha-yim shel b’ra-cha cha-yim shel par-na-sah cha-yim shel chi-lutz a-tsa-mot, cha-yim she-yei ba-hem yir’at sha-ma-yim v’yir’at cheit. Cha-yim she-ein ba-hem bu-sha u-ch’li-mah, cha-yim shel o-sher v’cha-vod, cha-yim she-t’hei va-nu a-ha-vat to-rah v’yir’at sha-ma-yim cha-yim she-y’ma-lei A-do-nai mi-sh’a-lot li-bei-nu l’to-vah, a-mein se-la.

Adonai, Our God and God of our ancestors, to renew for us this [coming] month for goodness and blessing. Grant us long life – a life of peace, a life of goodness, a life of blessing, a life of sustenance, a life of bodily vigor, a life in which there is fear of Heaven and fear of sin. A life in which there is no shame or disgrace, a life of prosperity and honor, a life in which there will be love of Torah and fear of Heaven, a life [in which] will be fulﬁlled the wishes of our hearts for goodness. Amen, Selah.

‫ברכת החודש‬ ^ÈŒ À ÙŸlœÓ Ô«ˆT Èœ ‰ŸÈ »ÈÕ‰¿€‡ À ÈŸ È ¨∆ »ÈÕ˙«nœ‡ŸÂ »ÈÕ˙«·⁄‡ ÈÕ‰¿‡Õ Â ‰Œ fÃ‰ ÷C›ÁÃ‰–˙Œ ‡ »ÈÕ ÏÀÚ ÷Õ cÃÁŸz÷ Œ ¨‰À ÎTŸ ·œÏŸÂ ‰À·«ËŸ Ï ¨ÌÈœ k\⁄‡ ÌÈœ iÃ Á »À Ï ÔŒzœ˙ŸÂ ¨‰À·«Ë ÏŒ÷ ÌÈœ iÃ Á ¨Ì«ÏÀ÷ ÏŒ÷ ÌÈœ iÃ Á ¨‰ÀÒÀYÃ t ÏŒ÷ ÌÈœ ÈÃ Á ¨‰À ÎTŸ a ÏŒ÷ ÌÈœ iÃ Á ¨˙«ÓÀ ˆ⁄Ú ı»lœ Á ÏŒ÷ ÌÈœ ÈÃ Á ÌŒ ‰Àa ÷Õ iŒ÷ ÌÈœ iÃ Á ∫‡Ÿ ËÕÁ ˙Ã‡Yœ ÈŸ Â Ìœ ÈÃÓ÷ À ˙Ã‡Yœ È ¨‰ÀnœÏŸÎ» ‰À÷»a ÌŒ ‰Àa ÔÈÕ‡÷ Œ ÌÈœ iÃ Á ¨„«·À ÎŸÂ ¯Œ÷Ú› ÏŒ÷ ÌÈœ iÃ Á »À· ‡Õ‰Ÿz˘ Œ ÌÈœ iÃ Á ¨Ìœ ÈÃÓ÷ À ˙Ã‡Yœ ÈŸ Â ‰T«z ˙Ã·⁄‰Ã‡ ‡Õ ÏÃÓŸÈŒ÷ ÌÈœ iÃ Á ¨‰À·«ËŸ Ï »ÕaœÏ ˙«Ï⁄‡÷ Ÿ œ Ó À ÈŸ È ∫‰À ÏŒÒ ÔÕÓÀ‡

THE READER HOLDS THE TORAH, AND THE CONGREGATION IS INFORMED OF THE EXACT TIMING OF THE NEW MONTH. THE CONGREGATION THEN RECITES THE NEXT PARAGRAPH INDEPENDENTLY, WHICH IS REPEATED BY THE CHAZZAN:

Mi she-a-sa

The One Who performed

ni-sim la-a-vo-tei-nu v’i-mo-tei-nu,

miracles for our ancestors,

v’ga-al o-tam mei-av-dut l’chei-rut,

and redeemed them from slavery to freedom,

Hu yig-al o-ta-nu b’ka-rov,

may God redeem us soon

vi-ka-beits ni-da-chei-nu

and gather our dispersed

mei-ar-ba kan-fot ha-a-rets,

from the four corners of the earth;

cha-vei-rim kawl^Yis-ra-eil.

united in friendship is all of Israel!

V’no-mar: A-mein.

And let us say, Amen.

‰À◊ÀÚ÷ Œ Èœ Ó ºæ ¨∆ »ÈÕ˙«nœ‡ŸÂ »ÈÕ˙«·⁄‡ÃÏ ÌÈœ qœ ¨˙»¯Õ ÁŸÏ ˙»„Ÿ ·ÃÚÕÓ ÌÀ˙«‡ ÏÃ‡À‚ŸÂ ¨·«¯JŸ a »À˙«‡ ÏÃ‡Ÿ‚œÈ ‡»‰ »ÈÕ ÁÀcœ ıÕaKÈœ Â ÆıWÀ‡À‰ ˙«ÙŸ Ã k ÚÃaYÃ‡ÕÓ ¨ÏÕ‡TŸ◊œÈ–ÏÀ k ÌÈXÕ·⁄Á ∫ÔÕÓÀ‡ ¯ÃÓ‡›ŸÂ

THE CHAZZAN CHANTS THE FOLLOWING ANNOUNCEMENT, WHICH IS THEN REPEATED BY THE CONGREGATION:

Rosh Cho-desh ______

The new month of (name the month) ___

yi-h’yeh b’yom ______

which will be on (name the day or days)___

ha-ba a-lei-nu, v’al kawl^Yis-ra-eil, l’to-vah.

may it come to us and all Israel for goodness.

_____ ˘C›Á ÷‡&¯ _____ Ì«ÈŸ a ‰Œ ÈŸ ‰œÈ ∫‰À·«ËŸ Ï ÏÕ‡TŸ◊œÈ–ÏÀ k ÏÃÚŸÂ »ÈÕ ÏÀÚ ‡ÀaÃ‰

THE CONGREGATION RECITES THE NEXT PARAGRAPH INDEPENDENTLY, WHICH IS REPEATED BY THE CHAZZAN:

Y’cha-d’shei-hu Ha-kaw-dosh Ba-ruch Hu a-lei-nu, v’al kawl^a-mo beit Yis-ra-eil,

May God renew it, the Holy One, blessed is God, for us and for all God’s people, the House of Israel,

l’cha-yim ul-sha-lom, [A-mein]

for life and for peace, [Amen]

l’sa-son u-l’sim-cha, [A-mein]

for happiness and rejoicing, [Amen]

li-shu-a u-l’ne-cha-mah,

for deliverance and for consolation,

v’no-mar: A-mein.

and let us say, Amen.

¨‡»‰ _»¯Àa ÷«„À wÃ‰ »‰Õ÷ŸcÃÁŸÈ «nÃÚ–ÏÀ k ÏÃÚŸÂ »ÈÕ ÏÀÚ ¨ÏÕ‡TŸ◊œÈ ˙ÈÕa ˛ÔÕÓÀ‡¸ ÆÌ«ÏÀ÷ŸÏ» ÌÈœ iÃ ÁŸÏ ˛ÔÕÓÀ‡¸ Æ‰À ÁŸÓ◊ œ Ÿ Ï» Ô«◊À◊ŸÏ Æ‰ÀÓÀÁŒŸ Ï» ‰ÀÚ»÷Èœ Ï ∫ÔÕÓÀ‡ ¯ÃÓ‡›ŸÂ

Torah Ser vice

131

Temple Emanuel

Rosh Chodesh Rosh Chodesh was the first commandment given to the people of Israel. “And God said to Moses and Aaron in the land of Egypt: ‘This month shall be for you the beginning of the months. It shall be for you the first of the months of the year.’” [Exodus 12:1–2] The significance is that announcing the new month created our Jewish calendar.

Rosh Cho-desh ba’a-lei-nu v’al kol ha-o-lam l’to-va y’chad-shei-nu Ha-ka-dosh Ba-ruch Hu, A-lei-nu v’al kol Yis-ra-eil, l’cha-yim u-l’sha-lom l’sa-son u-l’sim-cha li’shu-ah u-l’ne-cha-mah v’no-mar, v’no-mar, v’no-mar: A-mein.1 —MARSHA ATTI .

The women heard about the construction of the golden calf and refused to submit their jewelry to their

husbands. Instead they said to them, “You want to construct an idol and mask which is an abomination, and has no power of redemption? We won’t listen to you.” And the Holy One, Blessed be the One, rewarded them in this world in that they would observe the new moons more than men, and in the next world in that they are destined to be renewed like the new moons.2 —PIR KEI DE R ABBI ELIEZER 45

ADDITIONAL READINGS ARE ON PAGE 220–222.

(1)Marsha Atti; (2) Pirkei de Rabbi Eliezer 45.

Morning Service for Shabbat & Festivals

Hachaz’rat Sefer Torah

Torah Ser vice

132

‫החזרת ספר תרה‬

Returning the Sefer Torah ALL STAND AS THE SEFER TORAH IS HELD.

Y’ha-l’lu et^sheim A-do-nai,

¨À ÈŸ È ÌÕ÷–˙Œ ‡ »ÏŸ ÏÃ‰ŸÈ ∫«cÃ·ŸÏ «ÓŸ÷ ·À b◊ Ÿ œ  Èœ k

They will praise the name of Adonai

ki nis-gav sh’mo l’va-do.

for God’s Name alone is exalted.

Ho-do al^e-rets

ıWŒ ‡–ÏÃÚ «„«‰ ÆÌœ ÈÀÓ÷ À ŸÂ ¨«nÃÚŸÏ ÔWM ÌWÀ iÃ Â ¨ÂÈÀ „Èœ Ò⁄Á–ÏÀ ÎŸÏ ‰À lœ‰Ÿz ÏÕ‡TŸ◊œÈ ÈÕ Ÿ ·œÏ ¨«·«¯O ÌÃÚ ÆdÀ È»ÏŸ ÏÃ‰

God’s majesty is over the earth

v’sha-ma-yim

and the skies.

va-ya-rem ke-ren l’a-mo

God will raise the might of God’s people,

t’hi-lah l’chawl^cha-si-dav

[which is] praise for all God’s pious ones,

li-v’nei Yis-ra-eil

for the Children of Israel,

am k’ro-vo

the people near to God.

Ha-l’lu-yah.

Praise God.

RECITE THE FOLLOWING AS THE SEFER TORAH IS PLACED IN THE ARK:

Ki le-kach tov na-ta-ti la-chem, to-ra-ti al ta-a-zo-vu. Eits cha-yim hi la-ma-cha-zi-kim ba v’to-m’chei-ha m’u-shar.

For I have given you good instruction, do not forsake My Torah. It is a tree of life to those who grasp it, and those who support it are fortunate.

D’ra-chey-ha, dar-chei^no-am

Its ways are ways of pleasantness

v’chawl^n’ti-vo-te-ha sha-lom.

and all its paths are peace.

Ha-shi-vei-nu A-do-nai, ei-le-cha, v’na-shu-va, cha-deish ya-mei-nu k’ke-dem.

(1) Proverbs 3:18.

Cause us to return to You, Adonai, and we shall return; renew our days as of old. 1

ÌŒ ÎÀÏ ÈœzÃ˙À ·«Ë ÁKŒ Ï Èœ k Æ»·›Ê⁄ÚÃz ÏÃ‡ Èœ˙T«z ‡Èœ ‰ ÌÈœ iÃ Á ıÕÚ ¨dÀa ÌÈNÈœ Ê⁄ ÁÃnÃÏ Æ¯Àg‹‡ŸÓ À‰ÈŒ ÎŸÓ˙ › ŸÂ ¨ÌÃÚ› –ÈÕ ÎYA À‰ÈŒ ÎTŸ c ÆÌ«ÏÀ÷ À‰ÈŒ˙«·Èœ˙Ÿ–ÏÀ ÎŸÂ ¨À ÈŸ È »Õ·Èœ÷⁄‰ ¨‰À·»÷À Ÿ Â ^ÈŒ ÏÕ‡ ÆÌCMŸ k »ÈÕÓÀÈ ÷Õ cÃÁ

133

Torah Ser vice

Temple Emanuel

When ten sit together and study Torah, Shekhinah is in their midst.1 —PIR KE AVOT 3:7

Wisdom and Wonder,

passion and instruction story and symbol. All these things Your Torah gives to us. And the more we devote ourselves to it, The more it grows and gives. What could be a truer token of Your abiding love than this holiest of Your works, and the living language that gives it form? 2 —ADAM SOL, MISHK AN T’FILAH

A s You taught Torah to those whose names I bear, teach me Torah, too. Its mystery beckons, yet I struggle with its truth. You meant Torah for me: did You mean the struggle for me, too? Don’t let me struggle alone; help me to understand, to be wise, to listen, to know… Lead me into the mystery.3

— R ABBI R ICHAR D LEV Y, MISHK AN TEFILAH ADDITIONAL READINGS ARE ON PAGE 201.

(1)Pirke Avot 3:7; (2) Adam Sol, Mishkan T’ﬁlah; (3) Rabbi Richard Levy, Mishkan T’ﬁlah.

Morning Service for Shabbat & Festivals

Concluding Prayers

134

PLEASE STAND.

‫עלינו‬

Aleinu A-lei-nu l’sha-bei-ach la-a-don ha-kol la-teit g’du-la l’yo-tseir b’rei-shit she-lo a-sa-nu k’go-yei ha-a-ra-tsot v’lo sa-ma-nu k’mish-p’chot ha-a-da-ma she-lo sam chel-kei-nu ka-hem v’go-ra-lei-nu k’chawl^ha-mo-nam.

It is our obligation to praise the Master of all, to ascribe greatness to the Creator of the [world in the] beginning: that God had not made us like the nations of the lands, and has not positioned us like the families of the earth; that God has not assigned our portion like theirs, nor our lot like that of all their multitudes.

Ã ÁÕa÷ Ã Ÿ Ï »ÈÕ ÏÀÚ ¨Ï›kÃ‰ Ô«„⁄‡ÃÏ ‰À lHŸ b ˙Õ˙ÀÏ ¨˙Èœ÷‡VŸ a ¯Õ ˆ«ÈŸ Ï »À◊ÀÚ ‡`Œ÷ ¨˙«ˆT⁄‡À‰ ÈÕ È«‚Ÿ k »ÀÓ◊ À ‡¿Ÿ Â ¨‰ÀÓÀ„⁄‡À‰ ˙«ÁŸ t÷ Ÿ œ ÓŸk ÌÀ◊ ‡¿Œ÷ ¨ÌŒ ‰Àk »LŸ ÏŒÁ ÆÌÀ «Ó⁄ ‰–ÏÀ ÎŸk »Õ ÏT›‚ŸÂ

SOME BEND THE KNEES ON “VA-ANACHNU,” LEAN FORWARD ON “KORIM,” AND STRAIGHTEN UP BEFORE “LIFNEI.”

Va-a-nach-nu ko-r’im u-mish-ta-cha-vim u-mo-dim lif-nei Me-lech, mal-chei ha-m’la-chim Ha-ka-dosh Ba-ruch Hu. She-hu no-teh sha-ma-yim

But we bow, prostrate ourselves, and offer thanks before the Sovereign, the Supreme Sovereign of Sovereigns, the Holy One blessed is God. Who spreads the heavens, earth,1

v’yo-seid a-rets,

and establishes the

u-mo-shav y’ka-ro

and the Seat of God’s glory

ba-sha-ma-yim mi-ma-al, ush-chi-nat u-zo

is in heaven above, and the abode of God’s invincible might

b’gawv-hei m’ro-mim.

is in the loftiest heights.

Hu E-lo-hei-nu, ein od.

God is our God, there is nothing else.

E-met mal-kei-nu,

Our Sovereign is true,

e-fes zu-la-to,

all else is insigniﬁcant,

ka-ka-tuv b’to-ra-to:

as it is written in God’s Torah:

v’ya-da’ta ha-yom,

“And you shall know this day

va-ha-shei-vo-ta el l’va-ve-cha,

and take into your heart

ki A-do-nai Hu Ha-e-lo-him,

that Adonai is God

ba-sha-ma-yim mi-ma-al,

in the heavens above

v’al ha-a-rets mi-ta-chat,

and upon the earth below;

ein od. (1) Isaiah 51:13; (2) Deuteronomy 4:39.

there is nothing else.” 2

ÌÈœ ÚY«k »Ÿ ÁÃ⁄‡ÃÂ ¨ÌÈD«Ó» ÌÈœ Â⁄ ÁÃz÷ Ÿ œ Ó» ¨_Œ ÏŒÓ ÈÕ Ÿ ÙœÏ ¨ÌÈœ ÎÀÏŸnÃ‰ ÈÕ ÎŸÏÃÓ Æ‡»‰ _»¯Àa ÷«„À wÃ‰ Ìœ ÈÃÓ÷ À ‰Œ Ë« ‡»‰Œ÷ ¨ıWÀ‡ „ÕÒÈ› Ÿ Â «¯JŸ È ·Ã÷«Ó» ¨ÏÃÚÃnœÓ Ìœ ÈÃÓg À Ãa «f‹ Ú ˙Ã Èœ Î÷ Ÿ » ¨ÌÈœ Ó«¯Ÿ Ó ÈÕ‰Ÿ·À‚Ÿa Æ„«Ú ÔÈÕ‡ »ÈÕ‰¿€‡ ‡»‰ »Õ kŸÏÃÓ ˙Œ Ó€‡ ¨«˙À Ï»Ê ÒŒ ÙŒ‡ ∫«˙T«˙Ÿ a ·»˙À kÃk Ì«iÃ‰ ÀzŸÚAÀ ÈŸ Â ¨^Œ ·À·ŸÏ ÏŒ ‡ À˙·› ÷ Õ ⁄ ‰ÃÂ ÌÈœ ‰¿€‡À‰ ‡»‰ À ÈŸ È Èœ k ¨ÏÃÚÃnœÓ ÌÈÃÓg À Ãa ¨˙Ã ÁÀzœÓ ıWÀ‡À‰ ÏÃÚŸÂ ∫„«Ú ÔÈÕ‡

Concluding Prayers

135

Temple Emanuel

Concluding Prayers Aleinu And then all that has divided us will merge And then compassion will be wedded to power And then softness will come to a world that is harsh and unkind And then both women and men will be gentle And then both men and women will be strong And then no person will be subject to another’s will And then all will be rich and free and varied And then the greed of some will give way to the needs of many And then all will share equally in the Earth’s abundance And then all will care for the sick and the weak and the old And then all will nourish the young And then all will cherish life’s creatures And then all will live in harmony with each other and the Earth And then everywhere will be called Eden once again.1 —JUDY CHICAGO, KOL HANESHAMAH

We praise the One who gave us life.

In our rejoicing You are God; You are God in our grief. In anguish and deliverance alike, we praise; in darkness and light we afﬁrm our faith. Therefore we bow our heads in reverence, before the Eternal God of life, the Holy One, the Blessed One. Eternal God, we face the morrow with hope made stronger by the vision of Your kingdom, a world where poverty and war are banished, where injustice and hate are gone. Teach us more and more to share the pain of others, to heed Your call for justice, to pursue the blessing of peace. Help us, O God, to gain victory over evil, to bring nearer the day when all the world shall be one. On that day the age-old hope shall come true. On that day, O God, You shall be One and Your name shall be One.2 —ADAPTED FROM GATES OF PR AYER ADDITIONAL READINGS ARE ON PAGE 202.

(1) Judy Chicago; (2) Gates of Prayer.

Concluding Prayers

Morning Service for Shabbat & Festivals

136

Al kein n’ka-ve l’cha,

We therefore put our hope in You,

A-do-nai E-lo-hei-nu,

Adonai our God,

lir-ot m’hei-ra

to soon behold

b’tif-e-ret u-ze-cha,

the glory of Your might

l’ha-a-vir gi-lu-lim min ha-a-rets,

in banishing idolatry from the earth and

v’ha-e-li-lim ka-rot yi-ka-rei-tun,

the false gods will be utterly exterminated

l’ta-kein o-lam, b’mal-chut Sha-dai.

to perfect the world as the kingdom of Shaddai.

V’chawl^b’nei va-sar yik-r’u vish-

And all humanity

me-cha,

will invoke Your Name,

l’haf-not ei-le-cha,

to turn back to You,

kawl^rish-ei a-rets.

all the wicked of the earth.

Ya-ki-ru v’yei-d’u,

They will realize and know,

kawl^yo-sh’vei tei-veil,

all inhabitants of the world,

ki l’cha tich-ra kawl^be-rech, ti-sha-va kawl^la-shon, l’fa-ne-cha A-do-nai E-lo-hei-nu,

that to You, every knee must bend, every tongue must swear [allegiance to You].1 Before You, Adonai, our God,

yich-r’u v’yi-po-lu,

they will recognize [You] and fall [before You]

v’lich-vod shim-cha y’kar yi-tei-nu,

and to the glory of Your Name give honor.

vi-ka-b’lu chu-lam

And they will accept [upon themselves)

et^ol mal-chu-te-cha, v’tim-loch a-lei-hem m’hei-ra

the yoke of Your kingdom, and You will reign over them, soon,

l’o-lam va-ed.

forever and ever.

Ki ha-mal-chut she-l’cha hi,

For the kingdom is Yours,

ul-o-l’mei ad

and to all eternity

tim-loch b’cha-vod. Ka-ka-tuv b’to-ra-te-cha: “A-do-nai yim-loch l’o-lam va-ed.”

You will reign in glory. As it is written in Your Torah: “Adonai will reign forever and

ever.”2

<> Ve-ne-e-mar: “v’ha-ya A-do-nai

And it is said: “And Adonai will be

l’me-lech al kawl^ha-a-rets;

Sovereign over the whole earth;

ba-yom ha-hu yi-h’yeh A-do-nai e-chad, u-sh’mo e-chad.”

(1) cf. Isaiah 45:23; (2) Exodus 15:18; (3) Zechariah 14:9

on that day Adonai will be One and God’s Name One.” 3

^Ÿ Ï ‰Œ »KŸ  ÔÕ k ÏÃÚ ¨»ÈÕ‰¿€‡ À ÈŸ È ‰TÕ‰ŸÓ ˙«‡Yœ Ï ¨^Œ f‹ Ú ˙WŒ ‡ŸÙœ˙Ÿa ıWÀ‡À‰ Ôœ Ó ÌÈœ Ï»Ïœ ‚ ¯Èœ ·⁄ÚÃ‰ŸÏ ÆÔ»˙VÀ kœÈ ˙«¯À k ÌÈœ ÏÈœ Ï€‡À‰ŸÂ ÌÀ Ï«Ú ÔÕ wÃ˙ŸÏ ¨ÈÃ c÷ Ã ˙»ÎŸ ÏÃÓŸa ¯À◊À· ÈÕ Ÿ a–ÏÀ ÎŸÂ Æ^Œ Ó÷ Ÿ œ · »‡YOœ È ^ÈŒ ÏÕ‡ ˙«Ÿ ÙÃ‰ŸÏ ÆıWÀ‡ ÈÕÚ÷ Ÿ X–ÏÀ k »ÚEÕ ÈŸ Â »¯Èœ kÃÈ ¨ÏÕ·Õ˙ ÈÕ·÷ Ÿ «È–ÏÀ k ¨_WŒ a–ÏÀ k ÚUŸ Îœz ^Ÿ Ï Èœ k ∫Ô«÷À Ï–ÏÀ k ÚÃ·g À œz »ÈÕ‰¿€‡ À ÈŸ È ^ÈŒ À ÙŸÏ Æ»Ï›tœÈŸ Â »ÚYŸ ÎœÈ Æ»ÕzœÈ ¯JŸ È ^Ÿ Ó÷ œ „«·Ÿ ÎœÏŸÂ ÌÀ l‹Î »ÏŸ aKÈœ Â Æ^Œ˙»ÎŸ ÏÃÓ Ï«Ú–˙Œ ‡ ‰TÕ‰ŸÓ ÌŒ ‰ÈÕ Ï⁄Ú _¿Ÿ Óœ˙ŸÂ Æ„Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï ¨‡Èœ ‰ ^Ÿ Ï˘ Œ ˙»ÎŸ ÏÃnÃ‰ Èœ k „ÃÚ ÈÕÓŸÏ«ÚŸ Ï» ∫„«·À ÎŸa _«ÏŸ Óœz ¨^Œ˙T«˙Ÿ a ·»˙À kÃk ∫„Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï _¿Ÿ ÓœÈ À ÈŸ È À ÈŸ È ‰À ÈÀ‰ŸÂ ¨¯ÃÓ€‡ŒŸ Â ºæ ¨ıWÀ‡À‰–ÏÀ k ÏÃÚ _Œ ÏŒÓŸÏ ‡»‰Ã‰ Ì«iÃa ¨„À ÁŒ‡ À ÈŸ È ‰Œ ÈŸ ‰œÈ ∫„À ÁŒ‡ «ÓŸ˘»

Concluding Prayers

137

Temple Emanuel

It is up to us to hallow Creation,

No one ever told me the coming of the Messiah

to respond to Life with the fullness of our lives.

Could be an inward thing. No one ever told me a change of heart

It is up to us to meet the World

Might be as quiet as new-fallen snow.

to embrace the Whole

No one ever told me that redemption

even as we wrestle

Was as simple as springtime and as wonderful As birds returning after a long winter, Rose-breasted grosbeaks singing in the swaying branches Of a newly budded tree.

with its parts. It is up to us to repair the World and to bind our lives to Truth. Therefore we bend the knee

No one ever told me that salvation

and shake off the stiffness

Might be like a fresh spring wind

that keeps us

Blowing away the dried, withered leaves of another year, Carrying the scent of ﬂowers, the promise of fruition. What I found for myself I try to tell you: Redemption and salvation are very near,

from the subtle graces of Life and the supple gestures of Love. With reverence and thanksgiving

And the taste of them is in the world That God created and laid before us.1 —RUTH F. BR IN

we accept our destiny and set for ourselves the task of redemption.2 —R ABBI R AMI M. SHAPIRO, KOL HANESHAMAH

ADDITIONAL READINGS ARE ON PAGE 202.

(1) Ruth F. Brin; (2) Rabbi Rami M. Shapiro.

Morning Service for Shabbat & Festivals

Kaddish Yatom

Concluding Prayers

138

Mourners’ Kaddish

‫קדיש יתום‬

Yit-ga-dal v’yit-ka-dash

Exalted and sanctiﬁed

sh’mei ra-ba, [A-mein]

be God’s great Name in the

b’al-ma di v’ra chi-ru-tei, v’yam-lich mal-chu-tei,

world which God created and by God’s will may God rule God’s kingdom

b’chai-yei-chon uv’yo-mei-chon,

in your lifetime and in your days, and

uv’chai-yei d’chol beit Yis-ra-eil,

in the lifetime of the entire House of Israel,

ba-a-ga-la u-viz-man ka-riv, v’im’ru: A-mein. Y’hei sh’mei ra-ba m’va-rach, l’a-lam ul’al-mei al-ma-ya. [Yit-ba-rach] Yit-ba-rach v’yish-ta-bach,

speedily and in the near future — and say: Amen. May God’s great Name be blessed forever and for all eternity. Blessed and praised,

v’yit-pa-ar v’yit-ro-mam v’yit-na-sei,

gloriﬁed, exalted and uplifted,

v’yit-ha-dar v’yit-a-leh v’yit-ha-lal,

honored, elevated and extolled

sh’mei d’ku-d’sha,

be the Name of the Holy One,

b’rich Hu, *l’ei-la min^kawl bir’cha’ta v’shi-ra-ta tush-b’cha-ta v’ne-che-ma-ta, da-a-mi-ran b’al’ma, v’im’ru: A-mein. Y’hei sh’la-ma ra-ba

blessed is God; *above all the blessings and hymns, praises and consolation which we utter in the world — and say: Amen. May there be abundant peace

min sh’ma-ya

from heaven

v’cha-yim, a-lei-nu

and life for us

v’al kawl^Yis-ra-eil,

and for all Israel —

v’im’ru: A-mein.

and say: Amen.

O-seh sha-lom bim-ro-mav,

The One Who makes peace on high,

Hu ya-a-seh sha-lom a-lei-nu

may God make peace for us

v’al kawl^Yis-ra-eil (v’al kawl^yosh’vei tei-vel) v’im’ru: A-mein.

and for all Israel (and for all who dwell on earth) and say Amen.

÷Ã cKŸ˙œÈŸ Â ÏÃ cÃbŸ˙œÈ Æ‡ÀaU dÕÓ÷ Ÿ ¨dÈÕ˙»ÚYœ Î ‡TŸ · Èœ c ‡ÀÓŸÏÀÚŸa dÈÕ˙»ÎŸ ÏÃÓ _Èœ ÏŸÓÃÈŸ Â Ô«ÎÈÕÓ«ÈŸ ·» Ô«ÎÈÕ iÃ ÁŸa ÆÏÕ‡TŸ◊œÈ ˙ÈÕa ÏÀ ÎE ÈÕ iÃ ÁŸ·» ·ÈXJ ÔÃÓŸÊœ ·» ‡À ÏÀ‚⁄ÚÃa ∫ÔÕÓ‡ À »¯Ÿ Óœ‡ŸÂ _UÀ·Ó Ÿ ‡ÀaU dÕÓ÷ Ÿ ‡Õ‰ŸÈ ∫‡À iÃÓŸÏÀÚ ÈÕÓŸÏÀÚŸÏ» ÌÃÏÀÚŸÏ ÁÃaÃz÷ Ÿ œ ÈŸ Â _UÀaŸ˙œÈ ‡Õy › Ã Ÿ˙œÈŸ Â ÌÃÓ«¯Ÿ˙œÈŸ Â ¯Ã‡ÀtŸ˙œÈŸ Â ÏÃ lÃ‰Ÿ˙œÈŸ Â ‰Œ lÃÚŸ˙œÈŸ Â ¯Ã cÃ‰Ÿ˙œÈŸ Â ‡À÷ERŸ c dÕÓ÷ Ÿ Æ‡»‰ _ÈXŸa ÏÀ k Ôœ Ó ‡À lÕÚŸÏ™ ‡À˙TÈœ÷ŸÂ ‡À˙ÀÎYœ a ¨‡À˙ÀÓ€ÁŒŸ Â ‡À˙ÀÁŸa÷ Ÿ ‹z ¨‡ÀÓŸÏÀÚŸa ÔTÈœ Ó⁄‡Ãc ∫ÔÕÓ‡ À »¯Ÿ Óœ‡ŸÂ ‡ÀaU ‡ÀÃÓÀÏ÷ Ÿ ‡Õ‰ŸÈ ¨‡À iÃÓ÷ Ÿ Ôœ Ó »ÈÕ ÏÀÚ ÌÈœ iÃ ÁŸÂ ÏÕ‡TŸ◊œÈ ÏÀ k ÏÃÚŸÂ ∫ÔÕÓ‡ À »¯Ÿ Óœ‡ŸÂ ¨ÂÈÀÓ«¯Ÿ Óœa Ì«ÏÀ÷ ‰Œ◊Ú› ¨»ÈÕ ÏÀÚ Ì«ÏÀ÷ ‰Œ◊⁄ÚÃÈ ‡»‰ ÏÕ‡TŸ◊œÈ–ÏÀ k ÏÃÚŸÂ ®ÏŒ ·Õ˙ ÈÕ·÷ Ÿ «È–ÏÀ k ÏÃÚŸÂ© ÆÔÕÓ‡ À ∫»¯Ÿ Óœ‡ŸÂ

ON SHABBAT SHUVAH SUBSTITUTE:

*l’ei-la u-l’ei-la mi-kawl

*far above all the

ÏÀ kœÓ ‡À lÕÚŸÏ» ‡À lÕÚŸÏ™

Concluding Prayers

139

Temple Emanuel

Mourners’ Kaddish Originally the Kaddish had no connection with death. Except for the last verse in Hebrew (Osei Shalom) it is written in Aramaic, a sister language to Hebrew. The Kaddish is a doxology, a prayer of praise to God. In ancient times, as today, it was recited several times during the course of congregational prayers, after the Scripture lesson, and at the conclusion of every study session in the Beit Hamidrash (Academy) and the synagogue. At the end of each discourse, recitation of the Kaddish lifted the spirits of the assembly, raising hopes in the redemption of the world. In time the Kaddish became associated with the death of a scholar and was recited at the end of the Shiva period (Soferim 19:12). Later, out of concern for the feelings of others, it was recited after the burial of every Jew (Nachmanides, Torat Ha-adam).1 —ADAPTED FROM R ABBI BER NAR D ZLOTOW ITZ, R EFOR M JUDAISM

L ook around us, search above us, below, behind. We stand in a great web of being joined together. Let us praise, let us love the life we are lent passing through us in the body of Israel and our own bodies, let’s say amen. Time ﬂows through us like water. The past and the dead speak through us. We breathe out our children’s children, blessing. Blessed is the earth from which we grow, blessed the life we are lent, blessed the ones who teach us, blessed the ones we teach, blessed is the word that cannot say the glory that shines through us and remains to shine ﬂowing past distant suns on the way to forever, let’s say amen. Blessed is light, blessed is darkness but blessed above all else is peace which bears the fruits of knowledge on strong branches, let’s say amen. Peace that bears joy into the world, peace that enables love, peace over Israel everywhere, blessed and holy is peace, let’s say amen.2 —MARGE PIERCY ADDITIONAL READINGS ARE ON PAGE 203–217.

(1) Rabbi Bernard Zlotowitz; (2) Marge Piercy.

Morning Service for Shabbat & Festivals

Ein Kei-loheinu

Concluding Prayers

There is None Like Our God

Ein kei-lo-hei-nu,

There is none like our God.

Ein ka-do-nei-nu,

There is none like our Master.

Ein k’mal-kei-nu,

There is none like our Sovereign.

Ein k’mo-shi-ei-nu.

There is none like our Deliverer.

Mi chei-lo-hei-nu,

Who is like our God?

Mi cha-do-nei-nu,

Who is like our Master?

Mi ch’mal-kei-nu,

Who is like our Sovereign?

Mi ch’mo-shi-ei-nu.

Who is like our Deliverer?

No-deh lei-lo-hei-nu,

Let us thank our God.

No-deh la-do-nei-nu

Let us thank our Master.

No-deh l’mal-kei-nu,

Let us thank our Sovereign.

No-deh l’mo-shi-ei-nu.

Let us thank our Deliverer.

Ba-ruch E-lo-hei-nu,

Blessed is our God.

Ba-ruch A-do-nei-nu,

Blessed is our Master.

Ba-ruch Mal-kei-nu,

Blessed is our Sovereign.

Ba-ruch Mo-shi-ei-nu.

Blessed is our Deliverer.

A-tah Hu E-lo-hei-nu,

You are our God.

A-tah Hu A-do-nei-nu,

You are our Master.

A-tah Hu Mal-kei-nu,

You are our Sovereign.

A-tah Hu Mo-shi-ei-nu.

You are our Deliverer.

A-tah Hu she-hik-ti-ru, Avo-tei-nu, l’fa-ne-cha, et^k’to-ret ha-sa-mim.

You are the One before whom our ancestors burned the incense-offering.

140

‫אין כאלהינו‬ ¨»ÈÕ‰¿‡Õ k ¨»ÈÕ «„‡Ã k ¨»Õ kŸÏÃÓŸk Æ»ÕÚÈœ÷«ÓŸ k ¨»ÈÕ‰¿‡Õ Î ¨»ÈÕ «„‡Ã Î ¨»Õ kŸÏÃÓŸÎ Æ»ÕÚÈœ÷«ÓŸ Î

ÔÈÕ‡ ÔÈÕ‡ ÔÈÕ‡ ÔÈÕ‡ Èœ Ó Èœ Ó Èœ Ó Èœ Ó

¨»ÈÕ‰¿‡Õ Ï ¨»ÈÕ «„‡Ã Ï ¨»Õ kŸÏÃÓÏ Æ»ÕÚÈœ÷«ÓŸ Ï

‰C« ‰C« ‰C« ‰C«

¨»ÈÕ‰¿€‡ ¨»ÈÕ «„⁄‡ ¨»Õ kŸÏÃÓ Æ»ÕÚÈœ÷«Ó

_»¯Àa _»¯Àa _»¯Àa _»¯Àa

¨»ÈÕ‰¿€‡ ¨»ÈÕ «„⁄‡ ¨»Õ kŸÏÃÓ Æ»ÕÚÈœ÷«Ó

‡»‰ ‡»‰ ‡»‰ ‡»‰

‰ÀzÃ‡ ‰ÀzÃ‡ ‰ÀzÃ‡ ‰ÀzÃ‡

‡»‰ ‰ÀzÃ‡ ^ÈŒ À ÙŸÏ »ÈÕ˙«·⁄‡ »¯Èœ ËOœ ‰÷ Œ ÆÌÈœ nÃqÃ‰ ˙W›ËO–˙Œ ‡

141

Adon Olam A-don o-lam a-sher ma-lach,

Concluding Prayers

Master of the Universe Master of the Universe Who reigned

b’te-rem kawl-y’tsir niv-ra,

before any creature was created.

l’eit na-a-sa v’chef-tso kol,

At the time when all was made by God’s will,

a-zai Me-lech sh’mo nik’ra.

then was God’s Name proclaimed Sovereign.

V’a-cha-rei kich-lot ha-kol,

And after all things shall cease to be

l’va-do yim-loch no-ra,

the Awesome One will reign alone.

v’hu ha-ya, v’hu ho-veh,

God was, God is,

v’hu yi-h’yeh b’tif-a-ra.

and God shall be in glory.

V’hu e-chad, v’ein shei-ni

God is One, and there is no second

l’ham-shil lo, l’hach-bi-ra,

to compare to God, to associate [with God].

b’li rei-shit, b’li tach-lit,

Without beginning, without end,

v’lo ha-oz v’ha-mis-ra.

power and dominion are God’s.

V’hu ei-li, v’chai go-a-li,

God is my God and my ever-living Redeemer,

v’tsur chev-li b’eit tsa-ra,

the Rock of my destiny in times of distress.

v’hu ni-si u-ma-nos li, m’nat ko-si b’yom ek-ra.

God is my ﬂag and my refuge; God is the portion of my cup on the day I call.

B’ya-do af-kid ru-chi

Into God’s hand I entrust my spirit

b’eit i-shan v’a-i-ra,

[both] when I sleep and when I awaken.

v’im ru-chi g’vi-ya-ti.

And with my spirit my body [too],

A-do-nai li, v’lo i-ra.

Adonai is with me, I shall not fear.

ADDITIONAL READINGS ARE ON PAGE 218.

Temple Emanuel

‫אדון עולם‬ ¨_Ã ÏÀÓ ¯Œ÷⁄‡ ÌÀ Ï«Ú Ô«„⁄‡ ∫‡TŸ ·œ ¯Èœ ˆŸÈ ÏÀ k ÌWŒ ËŸa ¨Ï›k «ˆŸ ÙŒÁŸ· ‰À◊⁄ÚÃ ˙ÕÚŸÏ ∫‡TOœ  «ÓŸ÷ _Œ ÏŒÓ ÈÃ Ê⁄‡ ¨Ï›kÃ‰ ˙«ÏŸ Îœk ÈV⁄ ÁÃ‡ŸÂ Æ‡T« _«ÏŸ ÓœÈ «cÃ·ŸÏ ¨‰Œ «‰ ‡»‰Ÿ Â ¨‰À ÈÀ‰ ‡»‰Ÿ Â Æ‰TÀ‡ŸÙœ˙Ÿa ¨‰Œ ÈŸ ‰œÈ ‡»‰Ÿ Â ¨Èœ Õ÷ ÔÈÕ‡ŸÂ „À ÁŒ‡ ‡»‰Ÿ Â Æ‰TÈœ aŸÁÃ‰ŸÏ «Ï ÏÈœ÷ŸÓÃ‰ŸÏ ¨˙Èœ ÏŸÎÃ˙ Èœ ÏŸa ˙Èœ÷‡V Èœ ÏŸa Æ‰TŸ◊œnÃ‰ŸÂ Ê«ÚÀ‰ «ÏŸ Â ¨Èœ Ï⁄‡b› ÈÃ ÁŸÂ Èœ ÏÕ‡ ‡»‰Ÿ Â Æ‰TÀ ˆ ˙ÕÚŸa Èœ ÏŸ·ŒÁ ¯»ˆŸ Â Èœ Ï Ò«ÀÓ» Èœ qœ ‡»‰Ÿ Â Æ‡TOŒ ‡ Ì«ÈŸ a Èœ Ò«k ˙À Ÿ Ó ¨Èœ Á»¯ „ÈNŸ ÙÃ‡ «„À ÈŸ a Æ‰TÈœ ÚÀ‡ŸÂ ÔÀ÷Èœ‡ ˙ÕÚŸa ¨Èœ˙Àiœ ÂŸ b Èœ Á»¯ Ìœ ÚŸÂ Æ‡TÈœ‡ ‡¿Ÿ Â Èœ Ï À ÈŸ È

Drawing by Ruth Weisberg

Kiddush & Motzi

143

Shabbat & Festival Morning Kiddush

Temple Emanuel

Blessing over Wine

‫קידוש לשבת ויום טוב‬

ON SHABBAT BEGIN WITH V’SHAMRU.

V’sha-m’ru v’nei^Yis-ra-eil et^ha-Sha-bat, la-a-sot et^ha-Sha-bat

And the children of Israel shall preserve the Sabbath, to maintain the Sabbath

l’do-ro-tam

for their generations

b’rit o-lam.

as an everlasting covenant.

Bei-ni u-vein b’nei Yis-ra-eil ot hi l’o-lam. Ki shei-shet ya-mim a-sah A-do-nai et^ha-sha-ma-yim v’et^ha-ar-ets, u’va-yom ha-sh’vi-i sha-vat va-yi-na-fash. Za-chor et^yom Ha-sha-bat l’ka-d’sho.

Between Me and between the children of Israel it is a sign for all time that in six days Adonai made the heavens and the earth, and on the seventh day, God abstained from work, and rested.1,2 Remember the Sabbath day to sanctify it.

Shei-shet ya-mim ta^a-vod,

Six days will you labor

v’a-si-ta kawl m’lach-te-cha.

and do all your work.

V’yom ha-sh’vi^i,

But on the seventh day

Sha-bat La-do-nai E-lo-he-cha,

is a Sabbath for Adonai, your God;

lo^ta-a-seh chaw^m’la-cha,

you may do no work—

a-tah u-vin-cha u-vi-te-cha,

you, your son, and your daughter,

av-d’cha va-a-ma-t’cha, uv-hem-te-cha, v’gei-r’cha a-sher bish-a-re-cha. Ki shei-shet ya-mim, a-sah A-do-nai

your manservant, your maidservant, your animals and the stranger who is within your gates. For in six days, Adonai made

et^ha-sha-ma-yim, v’et^ha-a-rets,

the heavens and the earth,

et^ha-yam, v’et^kawl^a-sher^bam

the sea and all that is in them,

va-ya-nach ba-yom ha-sh’vi^i...

Al^kein bei-rach A-do-nai et^yom Ha-sha-bat va-y’ka-d’shei-hu.

and God rested on the seventh day—

Therefore, Adonai blessed the Sabbath day, and made it

(1) Re-souled, or took a deep breath; (2) Exodus 31:16–17; (3)Exodus 20:8–11.

holy.3

ÏÕ‡TŸ◊œÈ–ÈÕ Ÿ · »¯Ÿ Ó÷ À ŸÂ ¨˙Àag Ã Ã‰–˙Œ ‡ ˙Àag Ã Ã‰–˙Œ ‡ ˙«◊⁄ ÚÃÏ ÌÀ˙&¯IŸ Ï ÆÌÀ Ï«Ú ˙ÈXŸ a Èœ ÈÕa ÏÕ‡TŸ◊œÈ ÈÕ Ÿ a ÔÈÕ·» ¨ÌÀ ÏÚ› Ÿ Ï ‡Èœ ‰ ˙«‡ À ÈŸ È ‰À◊ÀÚ ÌÈœ ÓÀÈ ˙Œ÷÷ Õ Èœ k ¨ıWÀ‡À‰–˙Œ ‡ŸÂ Ìœ ÈÃÓg À Ã‰–˙Œ ‡ Èœ ÚÈœ ·g Ÿ Ã‰ Ì«ÈÃ·» Æ÷Ã ÙÀpœ ÈÃ Â ˙Ã·÷ À ˙Àag Ã Ã‰ Ì«È–˙Œ ‡ ¯«ÎÀ Ê Æ«÷Ÿ cKŸ Ï „›·⁄ÚÃz ÌÈœ ÓÀÈ ˙Œ÷÷ Õ Æ^ŒzŸÎ‡Ã ÏŸÓ–ÏÀ k À˙Èœ◊ÀÚŸÂ Èœ ÚÈœ ·g Ÿ Ã‰ Ì«ÈŸ Â ¨^ÈŒ ‰¿€‡ À ÈŸ ÈÃ Ï ˙Àa÷ Ã ¨‰À Î‡À ÏŸÓ–ÏÀ Î ‰Œ◊⁄ÚÃ˙–‡¿ ^Œzœ·» ^Ÿ œ ·» ‰ÀzÃ‡ ^Ÿ˙ÀÓ⁄‡ÃÂ ^Ÿ cŸ·ÃÚ ¨^ŒzŸÓŒ‰Ÿ·» Æ^ÈWÀÚ÷ Ÿ œ a ¯Œ÷⁄‡ ^YÕ ‚ŸÂ À ÈŸ È ‰À◊ÀÚ ÌÈœ ÓÀÈ ˙Œ÷÷ Õ Èœ k ıWÀ‡À‰–˙Œ ‡ŸÂ Ìœ ÈÃÓg À Ã‰–˙Œ ‡ ¨ÌÀa–¯Œ÷⁄‡–ÏÀ k–˙Œ ‡ŸÂ ÌÀ iÃ‰–˙Œ ‡ ÆÆÆÈœ ÚÈœ ·g Ÿ Ã‰ Ì«iÃa ÁÃ À iÃ Â

À ÈŸ È _UÕa ÔÕ k–ÏÃÚ Æ»‰Õ÷ŸcKŸ ÈÃ Â ˙Àag Ã Ã‰ Ì«È–˙Œ ‡

Morning Service for Shabbat & Festivals

Kiddush & Motzi

144

WHEN YOM TOV IS NOT SHABBAT, KIDDUSH BEGINS BELOW WITH “EILEH.”

Ei-leh mo-a-dei A-do-nai mik’rei ko-desh

These are God’s appointed festivals

a-sher ti-k’r’u

which you are to proclaim

o-tam b’mo-a-dam.

at their appointed times.

÷CS ÈÕ‡TOœ Ó À ÈŸ È ÈB⁄ Ú«Ó ‰Œ ÏÕ‡ »‡YOœz ¯Œ÷⁄‡ ÆÌÀ „⁄Ú«ÓŸ a ÌÀ˙‡ ›

ON SUKKOT, PESACH, AND SHAVUOT ADD:

Va’y’da-beir Mo-she

And Moses said

et mo-a-dei A-do-nai

God’s appointed festivals to the Children of Israel.1

el b’nai Yis-ra-eil.

Ba-ruch A-tah, A-do-nai, E-lo-hei-nu Me-lech ha-o-lam, bo-rei p’ri ha-ga-fen.

[A-mein]

Blessed are You, Adonai our God, Ruler of the Universe, Creator of the fruit of the vine. [Amen.]

‰Œ÷Ó› ¯ÕaAŸ ÈÃ Â À ÈŸ È ÈBÃÚÓ› ˙Œ ‡ ÆÏÕ‡TŸ◊œÈ ÈÕ Ÿ a ÏŒ ‡

À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ÆÔŒ ÙÀbÃ‰ ÈXŸ t ‡V«a

DURING SUKKOT, IN THE SUKKAH, ADD:

Ba-ruch A-tah, A-do-nai, E-lo-hei-nu Me-lech ha-o-lam,

Blessed are You, Adonai our God, Ruler of the Universe,

a-sher ki-d’sha-nu b’mits-vo-tav

Who has sanctiﬁed us with commandments

v’tsi-va-nu lei-sheiv ba-su-kah.

and commanded us to dwell in the sukkah.

N’tilat Yadayim Ba-ruch A-tah, A-do-nai, E-lo-hei-nu Me-lech ha-o-lam, a-sher kid-sha-nu b’mitz-vo-tav v’tsi-va-nu al n’ti-lat ya-da-yim.

Blessing over Washing of Hands Blessed are You, Adonai our God, Ruler of the Universe, Who sanctiﬁed us with God’s commandments and commanded us concerning the washing of hands.

À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ÂÈÀ˙«Ÿ ˆœÓŸa »À÷ŸcN ¯Œ÷⁄‡ Æ‰À k‹qÃa ·Õ÷ÈÕ Ï »À »œ ˆŸÂ

‫נטילת ידים‬ À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ »À÷ŸcN ¯Œ÷⁄‡ »À »œ ˆŸÂ ¨ÂÈÀ˙«Ÿ ˆœÓŸa ÆÌœ ÈÀ „ÀÈ ˙Ã ÏÈœ ËŸ ÏÃÚ

Motzi

Blessing over Bread

‫המוציא‬

Ba-ruch A-tah, A-do-nai,

Blessed are You, Adonai

À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ÆıWÀ‡À‰ Ôœ Ó ÌŒ ÁŒÏ ‡Èœ ˆ«nÃ‰

E-lo-hei-nu Me-lech ha-o-lam, ha-mo-tsi le-chem min ha-a-rets.

(1) Leviticus 23:44

our God, Ruler of the Universe, Who brings forth bread from the earth.

Amidah for Yom Tov

145

Temple Emanuel

ON THE FIRST DAY OF PESACH, BEGIN THE FESTIVAL AMIDAH ON PAGE 149. ON OTHER DAYS OF YOM TOV, EVEN IF THEY FALL ON SHABBAT, BEGIN THE FESTIVAL AMIDAH ON PAGE 152.

Amidah for Sh’mini Atseret with Prayer for Rain—Geshem

‫תפלת גשם‬

THE ARK IS OPENED. PLEASE STAND. SOME TAKE THREE STEPS BACKWARD, THEN THREE STEPS FORWARD.

A-do-nai s’fa-tai tif-tach,

ÁÀzŸÙœz ÈÃ˙ÀÙ◊ Ÿ ÈÀ I⁄‡ ∫^Œ˙Àlœ‰Ÿz „Èœ bÃÈ Èœ Ù»

Adonai, open my lips, 1

u-fi ya-gid t’hi-la-te-cha.

and my mouth will declare Your praise.

SOME BEND THE KNEES AT “BARUCH,” BOW AT “ATAH,” AND STRAIGHTEN UP AT “ADONAI” AT BOTH THE BEGINNING AND END OF THE AVOT V’IMAHOT.

Avot v’Imahot Ba-ruch A-tah A-do-nai, E-lo-hei-nu,

Blessed are You, Adonai, our God,

Vei-lo-hei A-vo-tei-nu v’i-mo-tei-nu,

and God of our ancestors,

E-lo-hei Av-ra-ham,

God of Abraham,

E-lo-hei Yits-chak,

God of Isaac,

vei-lo-hei Ya-a-kov,

God of Jacob,

E-lo-hei Sa-rah, E-lo-hei Riv-ka

God of Sarah, God of Rebecca,

E-lo-hei Le-ah vei-lo-hei Ra-chel.

God of Leah and God of Rachel.

Ha-eil ha-ga-dol

The Almighty, the Great,

ha-gi-bor v’ha-no-rah

the Powerful, the Awesome,

Eil Eil-yon,

most high Almighty,

go-meil cha-sa-dim to-vim

Who bestows beneﬁcent kindness,

v’ko-nei ha-kol

Who possesses everything,

v’zo-cheir chas-dei a-vot v’i-ma-hot

Who remembers the piety of our ancestors,

u’mei-vi g’u-lah / go-eil

and Who brings redemption / a redeemer 2

liv-nei v’nei-hem l’ma-an sh’mo b’a-ha-vah.

Me-lech o-zeir u’mo-shi-a u-ma-gein.

‫אבות ואמהות‬

God of Our Ancestors

to their children’s children, for the sake of God’s Name, with love.

»ÈÕ‰¿€‡ À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨∆ »ÈÕ˙«nœ‡ŸÂ »ÈÕ˙«·⁄‡ ÈÕ‰¿‡Õ Â ¨ÌÀ‰ŸTŸ·Ã‡ ÈÕ‰¿€‡ ¨˜À ÁŸˆœÈ ÈÕ‰¿€‡ Æ·S⁄ ÚÃÈ ÈÕ‰¿‡Õ Â ¨‰JŸ ·X ÈÕ‰¿€‡ ¨‰TÀ◊ ÈÕ‰¿€‡ ÆÏÕ ÁT ÈÕ‰¿‡Õ Â ¨‰À‡ÕÏ ÈÕ‰¿€‡ Ï«„À bÃ‰ ÏÕ‡À‰ ¨‡T«pÃ‰ŸÂ ¯«aœ bÃ‰ ¨Ô«ÈŸ ÏŒÚ ÏÕ‡ ¨ÌÈœ ·«Ë ÌÈDÀÒ⁄Á ÏÕÓ«b ¨Ï›kÃ‰ ‰Õ «˜Ÿ Â ¨˙«‰Ànœ‡ŸÂ ˙«·À‡ ÈBŸ ÒÃÁ ¯Õ Î«ÊŸ Â ÏÕ‡«b Ø ‰À l‹‡Ÿb ‡Èœ ·ÕÓ» ÌŒÕ‰ÈÕ Ÿ · ÈÕ Ÿ ·œÏ ∫‰À·⁄‰Ã‡Ÿa «ÓŸ÷ ÔÃÚÃÓŸÏ

Sovereign, Helper, Deliverer and Shield.

¯Õ Ê«Ú _Œ ÏŒÓ ∫ÔÕ ‚ÀÓ» ÃÚÈœ÷«Ó»

ADDITIONAL PRAYERS AND POETRY CONTINUE ON PAGES 228-230.

(1) Psalms 51:17; (2) The Reform Movement re-imagined the traditional view of Messiah as the messianic potential created by people working together with God to bring about redemption.

Morning Service for Shabbat & Festivals

Sh’mona Esrei for Yom Tov

Af^b’ri u-tat sheim

Af-Bri is the designated name

sar ma-tar,

146

ÌÕ÷ ˙Ãz‹‡ ÈXŸ a–ÛÃ‡ ¨¯ÀËÀÓ ¯Ã◊ ÔÈœ ⁄ ÚÃ‰ŸÏ» ·Èœ ·⁄ÚÃ‰ŸÏ ¨¯ÃËŸÓÃ‰ŸÏ» ˜ÈXÀ‰ŸÏ ÌÈœ aœ‡ Ìœ ÈÃÓ ¨¯ÃËŸÚÃÏ ‡ÈÕ b ÌÀa »¯À ˆ⁄Ú»È ÏÃ·ŸÏ ¨¯ÀË÷ Ÿ Ô«ÈŸ÷œŸ a ÌÈœ »Ó€‡ Æ¯ÀËÀÓ ÈÕ Ï⁄‡«÷ ÌÀa Ô«Ÿ b

of the rain angel,

l’ha-a-viv u-l’ha-a-nin

who overcasts [the sky] and makes clouds,

l’ha-rik u-l’ha-m’tar,

to empty them and cause rain to fall.

ma-yim i-bim

Water with currents

bam geish la-a-tar,

with which to adorn the valley;

l’val yu-a-tsa-ru

let it not be withheld

b’ni-sh’yon sh-tar,

because of our [unpaid] debts.

e-mu-nim

Let [the merit of] the faithful

g’non bam sho-a-lei ma-tar.

shield those who pray for rain.

<> Ba-ruch A-tah, A-do-nai

¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa ºæ ÌÀ‰TŸ ·Ã‡ ÔÕ ‚ÀÓ ∫‰TÀ◊ ˙UŸ ÊŒ ÚŸÂ

Blessed are You, Adonai,

Ma-gein Av-ra-ham

Shield of Abraham

b’ez-rat Sarah.

and Helper of Sarah.

G’vurot

‫גבורות‬

God’s Might

A-tah gi-bor l’o-lam, A-do-nai m’chai-yei ha-kol / mei-tim

You are mighty forever, my Master; You are the Resurrector of all /of the dead

A-tah rav l’ho-shi-a.

the powerful One to deliver us.

E-lo-hei-nu vei-lo-hei

Our God and God of

A-vo-tei-nu v’i-mo-tei-nu

¨ÈÀ I⁄‡ ÌÀ Ï«ÚŸ Ï ¯«aœ b ‰ÀzÃ‡ ÌÈœ˙ÕÓ Ø Ï›kÃ‰ ‰Õ iÃ ÁŸÓ ∫ÃÚÈœ÷«‰Ÿ Ï ·U ¨‰ÀzÃ‡

ÈÕ‰¿‡Õ Â »ÈÕ‰¿€‡ ¨ÂÈÕ˙«nœ‡ŸÂ »ÈÕ˙«·⁄‡

our ancestors:

Z’chor av

·À‡ ¯«ÎŸ Ê ¨Ìœ ÈÃnÃk ^ÈW⁄ ÁÃ‡ _Ã÷ŸÓœ Ï»˙À÷ ıÕÚŸk «zŸ ÎUÕa ¨Ìœ ÈÃÓ ÈÕ ‚ŸÏÃt ÏÃÚ «zŸ ÏÃvœ‰ «zŸ Ã Ÿ b ¨Ìœ ÈÃnœÓ» ÷Õ‡ÕÓ «zŸ÷UŸ c ÆÌœ ÈÀÓ–ÏÀ k ÏÃÚ «ÚYÀ ÊŸ a

Remember the patriarch [Abraham]

nim-shach a-cha-re-cha ka-ma-yim, bei-rach’to l’eits sha-tul

who was drawn to You like water. You blessed him, like a tree planted

al pal’gei ma-yim,

besides streams of water.

g’nan-to hi-tsal’to

You protected him,

mei-eish u-mi-ma-yim,

You rescued him from ﬁre and from water;

d’rash-to

You sought him out

b’zar’o al kawl^ma-yim.

when he sowed beside all waters.

Cong: Ba-a-vu-ro al tim’na ma-yim.

For his sake, do not withhold water.

ÆÌœ ÈÀÓ ÚÃ Ÿ Óœz ÏÃ‡ «¯»·⁄ ÚÃa ∫Ï‰˜‰

ADDITIONAL COMMENTARY AND SOURCES ARE ON PAGE 228–230.

Amidah for Yom Tov

147

Z’chor ha-no-lad bi-v’sho-rat yu-kach

Remember the one [Isaac] whose birth was foretold [when Abraham said:]

na m’at ma-yim,

“Let a little water be brought.”

v’sach’ta l’ho-ro l’sha-cha-to

You told his father to sacriﬁce him,

lish’poch da-mo ka-ma-yim,

to spill his blood like water.

z’heir gam hu lish’poch leiv ka-ma-yim. Cha-far u-ma-tsa b’ei-rot ma-yim. Cong: B’tsid-ko chon chash’rat ma-yim. Z’chor

He too was dutiful to spill his blood like water. He dug and found wells of water. In his righteousness grant us abundant water.

v’a-var Yar’dein ma-yim, yi-chad leiv v’gal e-ven mi-pi v’eir ma-yim, k’ne-e-vak lo sar

For his sake, do not withhold water.

ÆÌœ ÈÀÓ ÚÃ Ÿ Óœz ÏÃ‡ «¯»·⁄ ÚÃa ∫Ï‰˜‰

crossed the Jordan’s water. He was single-hearted, and rolled the stone off the mouth of the well of water. When he was attacked by an angel comprised of ﬁre and water,

la-chein hiv’tach’to he-yot i-mo

You promised to be with him

Cong: B-a-vur al tim’na ma-yim. Z’chor

Remember the one [Moses]

ma-shu-i b’tei-vat go-meh min ha-ma-yim, na-mu da-lo da-lah v’hish’kah tson ma-yim s’gu-le-cha eit tsa-m’u l’ma-yim al ha-se-la hach va-yeits’u ma-yim. Cong: B’tsid-ko chon chash’rat ma-yim.

«˜Eœ ˆŸa ∫Ï‰˜‰ ÆÌœ ÈÀÓ ˙UŸ÷ÃÁ Ô›Á

through ﬁre and through water.

who, carrying his staff

ba-lul mei-eish u-mi-ma-yim, ba-eish u-va-ma-yim.

˙U«÷Ÿ ·œa „À Ï«pÃ‰ ¯«ÎŸ Ê ÁÃ w‹È ¨Ìœ ÈÃÓ ËÃÚŸÓ ‡À  «Ë⁄ Á÷ À Ÿ Ï «¯«‰Ÿ Ï ÀzŸÁ◊ Ã ŸÂ ¨Ìœ ÈÃnÃk «ÓÀ c _›t÷ Ÿ œÏ ‡»‰ ÌÃ b ¯Õ‰œÊ ¨Ìœ ÈÃnÃk ·Õ Ï _›t÷ Ÿ œÏ ÆÌœ ÈÀÓ ˙«¯Õ‡Ÿa ‡À ˆÀÓ» ¯Ã ÙÀÁ

¯«ÎŸ Ê «ÏOÃÓ ÔÃÚÀË ¨Ìœ ÈÃÓ ÔÕ cYÃ È ¯Ã·ÀÚŸÂ ·Õ Ï „Ã ÁœÈ Èœ tœÓ ÔŒ ·Œ‡ ÏÀ ‚ŸÂ ¨Ìœ ÈÃÓ ¯Õ‡Ÿ· ¯Ã◊ «Ï ˜Ã·€‡ŒŸ k ¨Ìœ ÈÃnÓ œ » ÷Õ‡ÕÓ Ï»ÏÀa «nœ Ú ˙«È€‰ «zŸ ÁÃËŸ·œ‰ ÔÕ ÎÀÏ ÆÌœ ÈÀnÃ·» ÷Õ‡Àa

Remember the one [Jacob]

ta-an mak-lo

Temple Emanuel

who was drawn out, in a reed basket, from the water. [About whom] they said, “He drew water and watered the sheep.” When Your treasured ones, thirsted for water, he struck the rock and water gushed out. In his righteousness grant us abundant water.

¯«ÎŸ Ê È»÷ÀÓ ¨Ìœ ÈÃnÃ‰ Ôœ Ó ‡Œ Ób› ˙Ã·Õ˙Ÿa ‰À ÏÀ„ ‰¿À c »ÓÀ  Ìœ ÈÀÓ Ô‡›ˆ ‰JŸ÷œ‰ŸÂ ^ÈŒ Ï»‚Ÿ Ò ¨Ìœ ÈÃnŸÏ »‡Ÿ ÓÀˆ ˙ÕÚ ÆÌœ ÈÀÓ »‡Ÿ ˆÕiÃ Â _À‰ ÚÃ ÏŒqÃ‰ ÏÃÚ «˜Eœ ˆŸa ∫Ï‰˜‰ ÆÌœ ÈÀÓ ˙UŸ÷ÃÁ Ô›Á

Morning Service for Shabbat & Festivals

Z’chor

Sh’mona Esrei for Yom Tov

Remember

p’kid sha-tot

the Holy Temple appointee [Aaron],

to-veil cha-meish t’vi-lot

who immersed himself ﬁve times

ba-ma-yim,

in water.

tso-eh u-mar’chitz ka-pav

He cleansed and washed his hands

b’ki-dush ma-yim,

to sanctify them with water.

ko-rei

He read,

u-ma-zeh ta-ha-rat ma-yim,

and was sprinkled with purifying water.

ru-chak

He was separated from

mei-am

the people [who were described as]

pa-chaz ka-ma-yim.

“turbulent as water.”

Cong: B-a-vur al tim’na ma-yim. Z’chor sh’neim a-sar sh’va-tim she-he-e-var-ta

ÆÌœ ÈÀÓ ÚÃ Ÿ Óœz ÏÃ‡ «¯»·⁄ ÚÃa ∫Ï‰˜‰

Remember the twelve tribes,

ÌÈœ ËÀ·÷ Ÿ ¯À◊ÀÚ ÌÈÕ Ÿ÷ ¯«ÎŸ Ê ÀzYÃ·€ÚŒ‰÷ Œ ¨Ìœ ÈÃÓ ˙UŸ Êœ ‚Ÿa «ÓÀ Ï ÀzOÃzŸÓœ‰÷ Œ ¨Ìœ ÈÃÓ ˙»¯ÈXŸ Ó ÌÀ˙«„Ÿ Ï«z ÌÀÓÀc _Ã t÷ Ÿ œ ¨Ìœ ÈÃnÃk ^ÈŒ ÏÀÚ »Õ÷ŸÙÃ Èœ k ¨ÔŒ ÙÕz ÆÌœ ÈÀÓ »ÙŸ ÙÀ‡

through the divided waters;

she-him’tak-ta la-mo

for whom You sweetened

m’ri-rut ma-yim,

the bitterness of water.

tol-do-tam

Their descendants,

nish-pach da-mah

their blood was spilled

a-le-cha ka-ma-yim,

for Your sake like water.

tei-fen, ki naf’shei-nu

Turn [to us], for our soul

a-f’fu ma-yim.

is engulfed [with foes] like water.

Cong: B’tsid-ko

¯«ÎŸ Ê ˙«˙À÷ „ÈNŸ t ˙«ÏÈœ ·ŸË ÷ÕÓÀÁ ÏÕ·«Ë ¨Ìœ ÈÃna Ÿ ÂÈÀ tÃk ıÈœ ÁYÃÓ» ‰Œ Ú«ˆ ¨Ìœ ÈÃÓ ÷»cNŸ a ‡V«˜ ¨Ìœ ÈÃÓ ˙Uﬂ‰ÀË ‰Œ fÃÓ» ˜Ã Á\ ÌÃÚÕÓ ÆÌœ ÈÀnÃk ÊÃ ÁÃt

For his sake, do not withhold water.

whom You brought

b’giz’rat ma-yim,

148

«˜Eœ ˆŸa ∫Ï‰˜‰ ÆÌœ ÈÀÓ ˙UŸ÷ÃÁ Ô›Á

In their righteousness

chon chash’rat ma-yim. Sha-a-tah Hu A-do-nai E-lo-hei-nu ma-shiv ha-ru-ach

grant us abundant water. For You Adonai, our God, are Causer of the wind to blow

u-mo-rid ha-ga-shem.

and of the rain to fall—

»ÈÕ‰¿€‡ À ÈŸ È ‡»‰ ‰ÀzÃ‡÷ À Ã Á»¯À‰ ·ÈœgÃÓ ÆÌŒ÷ÀbÃ‰ „ÈX«Ó»

THE CONGREGATION SAYS EACH LINE BELOW AND THE CHAZZAN REPEATS.

Liv’ra-cha v’lo lik’la-lah. [A-mein] L’chai-yim l’ma-vet. [A-mein] L’so-vah v’lo l’ra-zon. [A-mein]

For blessing and not for curse. [Amen] For life and not for death. [Amen] For plenty and not for scarcity. [Amen]

˛ÔÕÓÀ‡¸ ‰À ÏÀÏOœ Ï ‡¿Ÿ Â ‰À ÎTŸ ·œÏ ˛ÔÕÓÀ‡¸ ˙Œ ÂÀ ÓŸÏ ‡¿Ÿ Â ÌÈœ iÃ ÁŸÏ ˛ÔÕÓÀ‡¸ ÆÔ«ÊTŸ Ï ‡¿Ÿ Â ÚÃ ·«◊Ÿ Ï

THE ARK IS CLOSED. CONTINUE WITH M’CHAL-KEIL CHAYIM B’CHESED AND THE FESTIVAL AMIDAH ON PAGE 153.

Amidah for Yom Tov

149

Temple Emanuel

ON SH’MINI ATSERET BEGIN THE FESTIVAL AMIDAH ON PAGE 145. ON OTHER DAYS OF YOM TOV, EVEN IF THEY FALL ON SHABBAT, BEGIN THE FESTIVAL AMIDAH ON PAGE 152.

Amidah for the First Morning of Pesach with Prayer for Dew—Tal

‫תפלת טל‬

THE ARK IS OPENED. PLEASE STAND. SOME TAKE THREE STEPS BACKWARD, THEN THREE STEPS FORWARD.

A-do-nai s’fa-tai tif-tach,

ÁÀzŸÙœz ÈÃ˙ÀÙ◊ Ÿ ÈÀ I⁄‡ ∫^Œ˙Àlœ‰Ÿz „Èœ bÃÈ Èœ Ù»

Adonai, open my lips,

u-fi ya-gid t’hi-la-te-cha.

and my mouth will declare Your

praise.1

SOME BEND THE KNEES AT “BARUCH,” BOW AT “ATAH,” AND STRAIGHTEN UP AT “ADONAI” AT BOTH THE BEGINNING AND END OF THE AVOT V’IMAHOT.

Avot v’Imahot

God of Our Ancestors

Ba-ruch A-tah A-do-nai, E-lo-hei-nu,

Blessed are You, Adonai, our God,

Vei-lo-hei A-vo-tei-nu v’i-mo-tei-nu,

and God of our ancestors,

E-lo-hei Av-ra-ham,

God of Abraham,

E-lo-hei Yits-chak,

God of Isaac,

vei-lo-hei Ya-a-kov,

God of Jacob,

E-lo-hei Sa-rah, E-lo-hei Riv-ka,

God of Sarah, God of Rebecca,

E-lo-hei Le-ah, vei-lo-hei Ra-chel.

God of Leah and God of Rachel.

Ha-eil ha-ga-dol ha-gi-bor v’ha-no-rah Eil Eil-yon, go-meil cha-sa-dim to-vim v’ko-nei ha-kol

The Almighty, the Great, the Powerful, the Awesome, most high Almighty, Who bestows beneﬁcent kindness, Who possesses everything,

v’zo-cheir chas-dei a-vot v’i-ma-hot

Who remembers the piety of our ancestors,

u’mei-vi g’u-lah / go-eil

and Who brings redemption / a redeemer2

liv-nei v’nei-hem l’ma-an sh’mo b’a-ha-vah. Me-lech o-zeir u’mo-shi-a u-ma-gein. Ba-ruch A-tah A-do-nai, ma-gein Av-ra-ham v’ez-rat Sa-rah.

to their children’s children, for the sake of God’s Name, with love. Sovereign, Helper, Deliverer and Shield. Blessed are You, Adonai, Shield of Abraham and Helper of Sarah.

(1) Psalms 51:17; (2) The Reform Movement re-imagined the traditional view of Messiah as the messianic potential created by people working together with God to bring about redemption.

Morning Service for Shabbat & Festivals

G’vurot A-tah gi-bor l’o-lam, A-do-nai m’chai-yei ha-kol / mei-tim

Sh’mona Esrei for Yom Tov

God’s Might You are mighty forever, my Master; You are the Resurrector of all /of the dead

A-tah rav l’ho-shi-a.

the powerful One to deliver us.

E-lo-hei-nu vei-lo-hei

Our God

Vei-lo-hei A-vo-tei-nu v’i-mo-tei-nu,

and God of our ancestors:

Tal tein li-r’tsot ar’tse-cha,

Dew — grant it to favor Your land.

shi-tei-nu v’ra-cha b’di-tsach,

Designate us for blessing in Your joy

rov da-gan b’ti-rosh b’haf’ri-tsach, ko-mei ir bah chef’tsach b’tal.

with abundant grain and wine by Your bounty. Re-establish [Jerusalem] the city of Your desire — through dew!

Tal tsa-vei sha-nah to-vah u-m’u-te-

Dew—decree it for a year that is good,

ret, p’ri ha-a-rets

and crowned [with] the fruit of the land,

l’ga-on u-l’ti-f’er-et, ir ka-su-kah no-te-ret, si-mah b’ya-d’cha a-te-ret b’tal.

proud and glorious, The city [Jerusalem] left like a booth, turn it, by Your hand, into a crown — through dew!

Tal no-feir a-lei

Dew — let it fall upon

e-rets b’ru-cha,

the blessed land.

mi-me-ged sha-ma-yim sa-b’ei-nu v’ra-cha, l’ha-ir mi-toch cha-shei-cha, ka-nah a-cha-re-cha m’shu-cha b’tal.

From heaven’s best satiate us with blessing, to illuminate from out of the darkness the stem that is drawn to You — through dew!

Tal ya-a-sim

Dew — let it invigorate

tsuf ha-rim,

the honey of the mountains.

t’am bi-m’o-de-cha muv’cha-rim,

Let Your chosen ones savor Your bounty.

cha-nu-ne-

Your favored ones —

cha cha-leits mi-mas’gei-rim,

free them from bonds.

zim’rah nan’im v’kol na-rim b’tal.

In song, we will harmonize and raise our voices — through dew!

150

‫גבורות‬ ¨ÈÀ I⁄‡ ÌÀ Ï«ÚŸ Ï ¯«aœ b ‰ÀzÃ‡ ÌÈœ˙ÕÓ Ø Ï›kÃ‰ ‰Õ iÃ ÁŸÓ ∫ÃÚÈœ÷«‰Ÿ Ï ·U ¨‰ÀzÃ‡ »ÈÕ‰¿€‡ ¨∆ »ÈÕ˙«nœ‡ŸÂ »ÈÕ˙«·⁄‡ ÈÕ‰¿‡Õ Â ¨_À ˆYÃ‡ ˙«ˆYœ Ï ÔÕz ÏÃË ¨_À ˆÈDŸ a ‰À ÎTŸ · »Õ˙Èœ÷ ÔÀ ‚Àc ·&¯ ¨_À ˆÈXŸ ÙÃ‰Ÿa ÷«¯Èœ˙ŸÂ dÀa ¯Èœ Ú ÌÕÓ«˜ _À ˆŸÙŒÁ ÆÏÀËa Ÿ ¨˙WŒ h‹ÚŸÓ» ‰À·«Ë ‰À À÷ ‰Õ »Ã ˆ ÏÃË ıWÀ‡À‰ ÈXŸ t ¨˙WŒ ‡ŸÙœ˙ŸÏ» Ô«‡À ‚ŸÏ ¨˙WŒ˙« ‰À k‹qÃk ¯Èœ Ú ˙WŒ Ë⁄Ú ^EÀ ÈŸ a dÀÓÈœ◊ ÆÏÀËa Ÿ ÈÕ Ï⁄Ú ÛÕ Ù« ÏÃË ¨‰À Î»¯Ÿ a ıWŒ ‡ Ìœ ÈÃÓ÷ À „Œ ‚ŒnœÓ _«zœ Ó ¯Èœ‡À‰ŸÏ ¨‰À ÎTŸ · »ÕÚŸa◊ Ã ¨‰À Î÷ Õ ⁄Á ‰À Î»÷Ÿ Ó ^ÈW⁄ ÁÃ‡ ‰À pÃ k ÆÏÀËa Ÿ ÒÈœ Ò⁄ÚÃÈ ÏÃË ¨ÌÈXÀ‰ Û»ˆ ¨ÌÈXÀ ÁŸ·‹Ó ^ÈC«‡Ÿ Óœa ÌÕÚŸË ^ÈŒ »⁄ Á ¨ÌÈXÕ bŸÒÃnœÓ ıÕ lÃÁ ÌÈœ ÚŸÃ  ‰TŸ ÓœÊ ÌÈXÀ  Ï«˜Ÿ Â ÆÏÀËaŸ

Amidah for Yom Tov

151

Tal va-so-va ma-lei a-sa-mei-nu,

Through dew ﬁll our silos with plenty.

ha-cha-eit t’cha-deish ya-mei-nu,

If now You would rejuvenate our days.

dor, k’er-k’cha

Beloved One, as beﬁts You,

ha-a-meid sh’mei-nu,

afﬁrm our name,

gan re-veh si-mei-nu

make us a well-watered garden

b’tal.

— through dew!

Tal bo t’va-reich ma-zon,

Through dew bless [our] food,

b’mish-ma-nei-nu al y’hi ra-zon

in our bounty let there by no scarcity.

a-yu-mah a-sher hi-sa’ta ka-tson

To the people You had led like sheep,

a-nah ta-feik lah ra-tson

please, fulﬁll her desire

b’tal.

— through dew!

Sha-a-tah Hu A-do-nai E-lo-hei-nu ma-shiv ha-ru-ach

For You, Adonai, our God, are Causer of the wind to blow and of the dew to fall.

u-mo-rid ha-tal.

Temple Emanuel

¨»ÈÕÓÀÒ⁄‡ ‡Õ lÃÓ ÚÃ·◊À Â ÏÃË ¨»ÈÕÓÀÈ ÷Õ cÃÁŸz ˙ÕÚÀÎ⁄‰ ^Ÿ kYŒ ÚŸk ¨„«c ¨»ÕÓ÷ Ÿ „ÕÓ⁄ÚÃ‰ »ÕÓÈœ◊ ‰Œ ÂT ÔÃ b ÆÏÀËa Ÿ ¨Ô«ÊÀÓ _VÀ·Ÿz «a ÏÃË Ô«ÊT Èœ ‰ŸÈ ÏÃ‡ »ÈÕ pÃÓ÷ Ÿ œ ÓŸa Ô‡›vÃk ÀzŸÚÃqœ‰ ¯Œ÷⁄‡ ‰Àn‹È⁄‡ Ô«ˆT dÀ Ï ˜Õ ÙÀz ‡À pÀ‡ ÆÏÀËa Ÿ

·Èœ÷ÃÓ »ÈÕ‰¿€‡ À ÈŸ È ‡»‰ ‰ÀzÃ‡÷ À Ã Á»¯À‰ ÆÏÀhÃ‰ „ÈX«Ó»

THE CONGREGATION SAYS EACH LINE BELOW AND THE CHAZZAN REPEATS.

Liv’ra-cha v’lo lik’la-lah. [A-mein] L’chai-yim l’ma-vet. [A-mein] L’so-vah v’lo l’ra-zon. [A-mein]

For blessing and not for curse. [Amen] For life and not for death. [Amen] For plenty and not for scarcity. [Amen]

˛ÔÕÓÀ‡¸ ‰À ÏÀÏOœ Ï ‡¿Ÿ Â ‰À ÎTŸ ·œÏ ˛ÔÕÓÀ‡¸ ˙Œ ÂÀ ÓŸÏ ‡¿Ÿ Â ÌÈœ iÃ ÁŸÏ ˛ÔÕÓÀ‡¸ ÆÔ«ÊTŸ Ï ‡¿Ÿ Â ÚÃ ·«◊Ÿ Ï

THE ARK IS CLOSED. CONTINUE WITH M’CHAL-KEIL CHAYIM B’CHESED AND THE FESTIVAL AMIDAH ON PAGE 153.

Sh’mona Esrei for Yom Tov

Morning Service for Shabbat & Festivals

152

ON SH’MINI ATSERET BEGIN THE FESTIVAL AMIDAH ON PAGE 145. ON THE FIRST DAY OF PESACH, BEGIN THE FESTIVAL AMIDAH ON PAGE 149. ON OTHER DAYS OF YOM TOV, EVEN IF THEY FALL ON SHABBAT, BEGIN THE FESTIVAL AMIDAH BELOW.

Amidah for Yom Tov Morning

‫עמידה לשלש רגלים‬

T’filah PLEASE STAND.

SOME TAKE THREE STEPS BACKWARD, THEN THREE STEPS FORWARD.

A-do-nai s’fa-tai tif-tach,

ÁÀzŸÙœz ÈÃ˙ÀÙ◊ Ÿ ÈÀ I⁄‡ ∫^Œ˙Àlœ‰Ÿz „Èœ bÃÈ Èœ Ù»

Adonai, open my lips, 1

u-fi ya-gid t’hi-la-te-cha.

and my mouth will declare Your praise.

SOME BEND THE KNEES AT “BARUCH,” BOW AT “ATAH,” AND STRAIGHTEN UP AT “ADONAI” AT BOTH THE BEGINNING AND END OF THE AVOT V’IMAHOT.

Avot v’Imahot

God of Our Ancestors

Ba-ruch A-tah A-do-nai, E-lo-hei-nu,

Blessed are You, Adonai, our God,

Vei-lo-hei A-vo-tei-nu v’i-mo-tei-nu,

and God of our ancestors,

E-lo-hei Av-ra-ham,

God of Abraham,

E-lo-hei Yits-chak,

God of Isaac,

vei-lo-hei Ya-a-kov,

God of Jacob,

E-lo-hei Sa-rah, E-lo-hei Riv-ka,

God of Sarah, God of Rebecca,

E-lo-hei Le-ah, vei-lo-hei Ra-chel.

God of Leah and God of Rachel.

Ha-eil ha-ga-dol ha-gi-bor v’ha-no-rah Eil Eil-yon, go-meil cha-sa-dim to-vim v’ko-nei ha-kol

The Almighty, the Great, the Powerful, the Awesome, most high Almighty, Who bestows beneﬁcent kindness, Who possesses everything,

v’zo-cheir chas-dei a-vot v’i-ma-hot

Who remembers the piety of our ancestors,

u’mei-vi g’u-lah / go-eil

and Who brings redemption / a redeemer2

liv-nei v’nei-hem l’ma-an sh’mo b’a-ha-vah. Me-lech o-zeir u’mo-shi-a u-ma-gein. Ba-ruch A-tah A-do-nai, ma-gein Av-ra-ham v’ez-rat Sa-rah.

to their children’s children, for the sake of God’s Name, with love. Sovereign, Helper, Deliverer and Shield. Blessed are You, Adonai, Shield of Abraham and Helper of Sarah.

(1) Psalms 51:17; (2) The Reform Movement re-imagined the traditional view of Messiah as the messianic potential created by people working together with God to bring about redemption.

Amidah for Yom Tov

153

G’vurot

Temple Emanuel

‫גבורות‬

God’s Might

A-tah gi-bor l’o-lam, A-do-nai

You are mighty forever, my Master;

m’chai-yei ha-kol / mei-tim

You are the Resurrector of all /of the dead

A-tah rav l’ho-shi-a.

the powerful One to deliver us.

¨ÈÀ I⁄‡ ÌÀ Ï«ÚŸ Ï ¯«aœ b ‰ÀzÃ‡ ÌÈœ˙ÕÓ Ø Ï›kÃ‰ ‰Õ iÃ ÁŸÓ ∫ÃÚÈœ÷«‰Ÿ Ï ·U ¨‰ÀzÃ‡

FROM THE SECOND DAY OF PESACH UNTIL SH’MINI ATSERET ADD:

Mo-rid ha-tal.

∫ÏÃÃË‰ „ÈX«Ó

Causer of the dew to fall.

ON SH’MINI ATSERET WHEN PRAYERS FOR RAIN (GESHEM) ARE RECITED, RESUME THE FESTIVAL AMIDAH HERE:

Ma-shiv ha-ru-ach u-mo-rid ha-ga-shem.

Causer of the wind to blow and of the rain to fall.

∫ÌŒ÷ÀbÃ‰ „ÈX«Ó» Ã Á»¯À‰ ·ÈœgÃÓ

ON THE FIRST DAY OF PESACH WHEN PRAYERS FOR DEW (TAL) ARE RECITED, RESUME THE FESTIVAL AMIDAH HERE:

M’chal-keil cha-yim b’che-sed m’cha-yei ha-kol / mei-tim

Sustainer of lovingkindness, Resurrector of all /of the dead

b’ra-cha-mim ra-bim

with great mercy,

so-meich no-f’lim

Supporter of the fallen,

v’ro-fei cho-lim

and Healer of the sick,

u-ma-tir a-su-rim

and the Releaser of the imprisoned,

u-m’kai-yeim e-mu-na-to

and Fulﬁller of faithfulness

li-shei-nei a-far

to those who sleep in the dust.

mi cha-mo-cha ba-al g’vu-rot u-mi do-meh lach.

Who is like You, Master of mighty deeds, and who can be compared to You?

Me-lech mei-mit

Sovereign Who causes death

um’chai-yeh

and restores life,

u-mats-mi-ach y’shu-a.

and causes deliverance to sprout forth.

V’ne-e-man A-tah

And You are faithful

l’ha-cha-yot mei-tim / ha-kol. Ba-ruch A-tah A-do-nai,

to restore life to all / to the dead. Blessed are You, Adonai,

m’cha-yei ha-kol / ha-mei-tim.

Resurrector of all / of the dead.

WHEN THE AMIDAH IS SAID ALOUD WITHOUT A MINYAN OR SILENTLY, ADD K’DUSHAT HASHEM IN PLACE OF THE K’DUSHA, AND CONTINUE WITH ATAH V’CHARTANU ON PAGE 156.

K’dushat Hashem

Holiness of God’s Name

‫קדושת השם‬

A-tah ka-dosh, v’shim-cha ka-dosh,

You are holy and Your Name is holy

÷«„J ^Ÿ Ó÷ œ Ÿ Â ÷«„J ‰ÀzÃ‡ Æ‰À ÏŒq ¨^»ÏŸ ÏÃ‰ŸÈ Ì«È–ÏÀ ÎŸa ÌÈœ÷«„O» ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa Æ÷«„À wÃ‰ ÏÕ‡ÕÀ‰

u-k’do-shim b’chawl^yom y’ha-l’lu-cha se-la. Ba-ruch A-tah A-do-nai, Ha-eil Ha-ka-dosh.

and holy beings every day, praise You forever. Blessed are You, Adonai, the Almighty, the Holy One.

Sh’mona Esrei for Yom Tov

Morning Service for Shabbat & Festivals

K’dusha

154

‫קדושה‬

Sanctification

N’ka-deish et shim-cha ba-o-lam

We will sanctify Your Name in the world

k’sheim she-mak-di-shim o-to

just as they sanctify it

bish-mei ma-rom.

in the highest heavens;

Ka-ka-tuv, al yad n’vi-e-cha:

as is written by the hand of Your prophet,

v’ka-ra zeh el zeh, v’a-mar:

“And they called to one another and said:

ON “KADOSH, KADOSH, KADOSH” SOME LIFT HEELS THREE TIMES.

Ka-dosh! Ka-dosh! Ka-dosh!

‘Holy, holy, holy

A-do-nai Ts’va-ot! M’lo chawl^ha-a-rets k’vo-do!

is Adonai of hosts, the whole earth is ﬁlled with God’s glory.’”1

÷«„J ÷«„J ÷«„J ¨˙«‡À·Ÿˆ À ÈŸ È Æ«„«·Ÿk ıWÀ‡À‰–ÏÀÎ ‡¿ŸÓ

THE K’DUSHA FOR THE REFORM MOVEMENT CONTINUES BELOW. (FOR THE TRADITIONAL VERSION, CONTINUE WITH AZ B’KOL ON PAGE 155.)

A-dir a-di-rei-nu, Adonai A-do-nei-nu, Source of our strength, Adonai our God, mah^a-dir shim’cha

how majestic is Your name

b’chawl^ha-a-rets.

in all the earth.

Ba-ruch k’vod A-do-nai mi-m’ko-mo! E-chad Hu E-lo-hei-nu, Hu A-vi-nu, Hu Mal-kei-nu, Hu Mo-shi-ei-nu, v’hu yash-mi-ei-nu b’ra-cha-mav l’ei-nei kawl chai: A-ni A-do-nai E-lo-hei-chem.

¨»Õ «c⁄‡ À ÈŸ È »VÈœ cÃ‡ ¯Èœ cÃ‡ –ÏÀ ÎŸa ^Ÿ Ó÷ œ ¯Èœ cÃ‡–‰ÃÓ °ıWÀ‡À‰

¨ÀÈŸ È „«·Ÿk _»¯Àa from God’s place.” Æ«Ó«˜ŸnÓ œ You alone are our God, ¨»ÈÕ‰¿€‡ ‡»‰ „À ÁŒ‡ You are our Parent, You are our Sovereign, ¨»Õ kŸÏÃÓ ‡»‰ ¨»Èœ ·À‡ ‡»‰ You are our Deliverer, ¨»ÕÚÈœ÷«Ó ‡»‰ and You will let us hear with mercy ÈÕ ÈÕ ÚŸÏ ÂÈÀ Ó⁄ÁUŸ a »Õ ÚÈœ Ó÷ Ÿ Ã È ‡»‰Ÿ Â in the presence of all the living: ∫ÈÀ Á ÏÀ k ∫ÌŒ ÎÈÕ‰¿€‡ À ÈŸ È Èœ ‡ ⁄ “I am Adonai, your God!” “Blessed is the glory of Adonai 2

Yim-loch A-do-nai l’o-lam

“Adonai will reign forever;

E-lo-ha-yich Tsi-on

Your God, Zion, throughout all generations! Praise God.3

l’dor va-dor, Ha-l’lu-yah. L’dor va-dor

From generation to generation

na-gid gawd-le-cha,

we will declare Your greatness

u-l’nei-tsach n’tsa-chim

and to all eternity,

k’du-sha-t’cha nak-dish,

we will sanctify Your holiness,

v’shiv-cha-cha E-lo-hei-nu

and Your praise, our God,

mi-pi-nu lo ya-mush

will not depart from our mouths

l’o-lam va-ed.

forever and ever;

Ki Eil

because You are the Almighty

Me-lech ga-dol v’ka-dosh a-tah.

Who is Sovereign; Great and Holy.

Ba-ruch A-tah A-do-nai

Blessed are You, Adonai,

*Ha-eil Ha-ka-dosh.

*the Almighty, the Holy One. CONTINUE WITH ATAH V’CHARTANU ON PAGE 156.

(1) Isaiah 6:3; (2) Ezekiel 3:12; (3) Psalm 146:10.

¨ÌÀÏ«ÚŸÏ À ÈŸ È _¿ŸÓœÈ Ô«iœˆ _œ ÈÃ‰¿€‡ ÆdÀ È»ÏŸÏÃ‰ ¨¯IÀ Â ¯IŸÏ ¯«„À Â ¯«„Ÿ Ï ¨^Œ ÏEÀ b „Èœ bÃ ÌÈœ ÁÀˆŸ ÁÃ ˆÕŸ Ï» ¨÷Èœ cOÃ  ^Ÿ˙g À HO ¨»ÈÕ‰¿€‡ ¨^⁄ ÁŸ·÷ œ ŸÂ ÷»ÓÀ È ‡¿ »Èœ tœÓ Æ„Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï ÏÕ‡ È∆œÎ Æ‰∆À˙À‡ ˘«„JŸ Â Ï«„∆À‚ _Œ ÏŒÓ ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa ∫÷«„À wÃ‰ ÏÕ‡À‰™

Amidah for Yom Tov

155

Temple Emanuel

THE TRADITIONAL VERSION OF THE K’DUSHA CONTINUES BELOW:

Az b’kol ra-ash ga-dol,

Then, with the sound of great rushing,

a-dir v’cha-zak, mash-mi-im kol,

mighty and strong, their voice is heard,

mit-na-s’im l’u-mat s’ra-ﬁm,

raising themselves up toward the Seraﬁm,

l’u-ma-tam ba-ruch yo-mei-ru:

facing them, they say,

Ba-ruch ka-vod A-do-nai

“Blessed is the glory of Adonai

mi-m’ko-mo!

from God’s

place.”1

Mi-m’kom-cha mal-kei-nu

From Your place, our Sovereign,

to-fi-a, v’tim-loch a-lei-nu

You will appear and reign over us,

ki m’cha-kim a-nach-nu lach; Ma-tai tim-loch b’Tsi-on, b’ka-rov b’ya-mei-nu

for we yearn for You— When will You reign in Zion? Soon, in our days,

l’o-lam va-ed tish-kon;

forever may You dwell [there.]

Tit-ga-dal v’tit-ka-dash

You will be exalted and sanctiﬁed

b’toch Y’ru-sha-la-yim i-r’cha

within Jerusalem, Your city

l’dor va-dor ul-nei-tsach n’tsa-chim.

for all generations and for all eternity.

V’ei-nei-nu tir-ei-na mal-chu-te-cha

May our eyes behold Your sovereignty,

ka-da-var ha-a-mur b’shi-rei u-ze-cha

as it is said in the songs of Your might

al y’dei Da-vid m’shi-ach tsid-ke-cha: Yim-loch A-do-nai l’o-lam E-lo-ha-yich Tsi-on l’dor va-dor, Ha-l’lu-yah. L’dor va-dor na-gid gawd-le-cha,

by David, the annointed of Your righteousness: “Adonai will reign forever; Your God, Zion, throughout all generations! Praise God.”2 From generation to generation we will declare

u-l’nei-tsach n’tsa-chim

Your greatness and to all eternity,

k’du-sha-t’cha nak-dish,

we will sanctify Your holiness,

v’shiv-cha-cha E-lo-hei-nu mi-pi-nu lo ya-mush

and Your praise, Our God, will not depart from our mouths

l’o-lam va-ed,

forever and ever;

ki Eil Me-lech

because Almighty Who is Sovereign

ga-dol v’ka-dosh a-tah.

You are Great and Holy.

Ba-ruch A-tah A-do-nai

Blessed are You, Adonai,

Ha-eil Ha-ka-dosh.

the Almighty, the Holy One. CONTINUE WITH ATAH V’CHARTANU ON PAGE 156.

(1) Ezekiel 3:12; (2) Psalm 146:10.

Ï«„À b ÷ÃÚU Ï«˜Ÿ a ÊÀ‡ ¨Ï«˜ ÌÈœ ÚÈœ Ó÷ Ÿ ÃÓ ˜À ÊÀ ÁŸÂ ¯Èœ cÃ‡ ¨ÌÈœ ÙTŸ◊ ˙Ãn‹ÚŸÏ ÌÈœ‡y ›Ÿ Ã Ÿ˙œÓ ∫»¯ÕÓ‡›È _»¯Àa ÌÀ˙Àn‹ÚŸÏ ¨ÀÈŸ È „«·Ÿk _»¯Àa Æ«Ó«˜ŸnÓœ »Õ kŸÏÃÓ ^Ÿ Ó«˜Ÿ nœÓ ¨»ÈÕ ÏÀÚ _¿Ÿ Óœ˙ŸÂ ¨ÃÚÈœ Ù«˙ Æ_À Ï »Ÿ ÁÃ⁄‡ ÌÈœ kÃÁŸÓ Èœ k ¨Ô«iœ ˆŸa _¿Ÿ Óœz ÈÃÃ˙ÀÓ ¨»ÈÕÓÀÈŸ a ·«¯JŸ a ÆÔ«kŸ÷œz „Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï ÷Ã cKŸ˙œ˙ŸÂ ÏÃ cÃbŸ˙œz ¨^YÈœ Ú Ìœ ÈÃ Ï÷ À »¯Ÿ È _«˙Ÿ a ÆÌÈœ ÁÀˆŸ ÁÃ ˆÕŸ Ï» ¯«„À Â ¯«„Ÿ Ï ¨^Œ˙»ÎŸ ÏÃÓ ‰À ÈŒ ‡Yœ˙ »ÈÕ ÈÕÚŸÂ ¨^Œ f‹ Ú ÈVÈœ÷Ÿa ¯»ÓÀ‡À‰ ¯À·ÀcÃk „œ ÂÀ „ ÈBŸ È ÏÃÚ ∫^MEœ ˆ Ã ÁÈœ÷ŸÓ ¨ÌÀÏ«ÚŸÏ À ÈŸ È _¿ŸÓœÈ Ô«iœˆ _œ ÈÃ‰¿€‡ ÆdÀ È»ÏŸÏÃ‰ ¨¯IÀ Â ¯IŸÏ ¨^Œ ÏEÀ b „Èœ bÃ ¯«„À Â ¯«„Ÿ Ï ÌÈœ ÁÀˆŸ ÁÃ ˆÕŸ Ï» ¨÷Èœ cOÃ  ^Ÿ˙g À HO »ÈÕ‰¿€‡ ^⁄ ÁŸ·÷ œ ŸÂ ÷»ÓÀ È ‡¿ »Èœ tœÓ ¨„Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï _Œ ÏŒÓ ÏÕ‡ Èœ k Æ‰ÀzÀ‡ ÷«„JŸ Â Ï«„À b ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa Æ÷«„À wÃ‰ ÏÕ‡À‰

Morning Service for Shabbat & Festivals

Atah V’chartanu

Sh’mona Esrei for Yom Tov

156

You Have Chosen Us

‫אתה בחרתנו‬

A-tah v’char-ta-nu mi-kawl ha-a-mim, You chose us from among all the peoples; A-hav-ta o-ta-nu v’ra-tsi-ta ba-nu,

You loved us and took pleasure in us;

v’ro-ma-m’ta-nu mi-kawl ha-l’sho-not,

You exalted us above all tongues, and

v’ki-dash-ta-nu b’mits-vo-te-cha,

You sanctiﬁed us with Your commandments;

v’kei-rav-ta-nu mal-kei-nu la-a-vo-

You drew us near, our Sovereign,

da-te-cha,

to Your servitude

v’shim’cha ha-ga-dol v’ha-ka-dosh

and Your great and holy Name

a-lei-nu ka-ra-ta.

You have pronounced upon us.

Va-ti-tein la-nu A-do-nai E-lo-hei-nu b’a-ha-vah

And you gave us Adonai, our God, in love

¨ÌÈœ nÃÚÀ‰ ÏÀ kœÓ »ÀzYÃ ÁŸ· ‰ÀzÃ‡ ¨»Àa À˙Èœ ˆTŸ Â ¨»À˙«‡ ÀzŸ·Ã‰À‡ ¨˙««÷Ÿ lÃ‰ ÏÀ kœÓ »ÀzŸÓÃÓ«¯Ÿ Â ¨^ÈŒ˙«Ÿ ˆœÓŸa »Àz÷ Ÿ Ã cNŸ Â »Õ kŸÏÃÓ »ÀzŸ·ULŸ Â ¨^Œ˙À„«·⁄ ÚÃÏ ÷«„À wÃ‰ŸÂ Ï«„À bÃ‰ ^Ÿ Ó÷ œ ŸÂ ∫À˙‡TJ »ÈÕ ÏÀÚ »ÈÕ‰¿€‡ À ÈŸ È »À Ï ÔŒzœzÃÂ ‰À·⁄‰Ã‡Ÿa

ON SHABBAT ADD:

Sha-ba-tot li-m’nu-cha u-

mo-a-dim l’sim’cha, ha-gid u-z’ma-nim l’sa-son, et yom

Sabbath days for rest and —

appointed festivals for rejoicing, festivals and seasons for happiness, this day of

» ‰À Á»Ÿ ÓœÏ ˙«˙Àa÷ Ã

¨‰À ÁŸÓ◊ œ Ÿ Ï ÌÈD⁄ Ú«Ó ¨Ô«◊À◊ŸÏ ÌÈœ pÃÓŸÊ» ÌÈœ bÃÁ Ì«È ˙Œ ‡

ON SHABBAT ADD:

ha-sha-bat ha-zeh v’et yom

this Sabbath day, and

Ì«È ˙Œ ‡ŸÂ ‰Œ fÃ‰ ˙Àag Ã Ã‰

ON PESACH ADD:

Chag ha-ma-tsot ha-zeh, z’man chei-ru-tei-nu

the Festival of Matzot, the season of our freedom,

Æ‰Œ fÃ‰ ˙«vÃnÃ‰ ‚Ã Á »Õ˙»¯Õ Á ÔÃÓŸÊ

ON SHAVUOT ADD:

Chag ha-sha-vu-ot ha-zeh, z’man ma-tan to-ra-tei-nu

the Festival of Shavuot, the season of the giving of the Torah,

Æ‰Œ fÃ‰ ˙«Ú‹ ·g À Ã‰ ‚Ã Á »Õ˙T«z ÔÃzÃÓ ÔÃÓŸÊ

ON SUKKOT ADD:

Chag ha-su-kot ha-zeh, z’man sim’cha-tei-nu

the Festival of Sukkot, the season of our rejoicing,

Æ‰Œ fÃ‰ ˙«k‹ ÒÃ‰ ‚Ã Á »Õ˙ÀÁŸÓ◊ œ ÔÃÓŸÊ

ON SH’MINI ATSERET/SIMCHAT TORAH ADD:

Ha-sh’mi-ni chag ha-a-tse-ret ha-zeh, z’man sim’cha-tei-nu

the Festival of Sh’mini Atseret, the season of our rejoicing,

‰Œ fÃ‰ ˙WŒ ˆ⁄ÚÀ‰ ‚Ã Á Èœ Èœ Óg Ÿ Ã‰ »Õ˙ÀÁŸÓ◊ œ ÔÃÓŸÊ

ON SHABBAT ADD:

b’a-ha-va

mik’ra ko-desh, zei-cher li-tsi-at mits-ra-yim.

with love

a day of holy assembly commemmorating the exodus from Egypt.

‰À·⁄‰Ã‡Ÿa

¨÷CS ‡TOœ Ó ∫Ìœ ÈTŸ ˆœÓ ˙Ã‡Èœ ˆÈœ Ï ¯Œ ÎÕÊ

157

Amidah for Yom Tov

Temple Emanuel

Ya-aleh V’yavo

Ascend and Come

‫יעלה ויבא‬

E-lo-hei-nu vei-lo-hei

Our God and God of

ÈÕ‰¿‡Õ Â »ÈÕ‰¿€‡ ¨»ÈÕ˙«nœ‡ŸÂ »ÈÕ˙«·⁄‡ ¨ÃÚÈœ bÃÈŸ Â ¨‡›·ÀÈŸ Â ‰Œ Ï⁄ÚÃÈ ¨ÚÃÓg À œ ÈŸ Â ¨‰Œ ˆTÕ ÈŸ Â ¨‰Œ ‡TÕ ÈŸ Â ¯Õ ÎÀfœ ÈŸ Â ¨„LÀ tœÈŸ Â ¨»Õ «„Oœ Ù» »Õ «¯Ÿ ÎœÊ ¨»ÈÕ˙«nœ‡ŸÂ »ÈÕ˙«·⁄‡ Ô«¯Ÿ ÎœÊŸ Â Ã ÁÈœ÷ÀÓ Ô«¯Ÿ ÎœÊŸ Â ¨^Œ cŸ·ÃÚ „œ ÂÀ c ÔŒ a Ìœ ÈÃ Ï÷ À »¯Ÿ È Ô«¯Ÿ ÎœÊŸ Â ¨^Œ÷EJ ¯Èœ Ú ^Ÿ nÃÚ–ÏÀ k Ô«¯Ÿ ÎœÊŸ Â ¨^ÈŒ À ÙŸÏ ÏÕ‡TŸ◊œÈ ˙ÈÕa ¨‰À·«ËŸ Ï ¨‰ÀËÈÕ ÏŸÙœÏ ¨ÌÈœ Ó⁄ÁUŸ Ï» „Œ ÒŒÁŸÏ» ÔÕ ÁŸÏ ÆÆÆÌ«ÈŸ a ¨Ì«ÏÀ÷ŸÏ» ÌÈœ iÃ ÁŸÏ

A-vo-tei-nu v’i-mo-tei-nu,

our ancestors,

ya-a-leh v’ya-vo v’ya-gi-a

may there ascend, come, and reach,

v’yei-ra-eh v’yei-ra-tseh, v’yi-sha-ma v’yi-pa-keid, v’yi-za-cheir zich-ro-nei-nu u-ﬁk-do-nei-nu v’zich-ron A-vo-tei-nu v’i-mo-tei-nu,

appear, be desired, and heard, counted and recalled our remembrance and reckoning; the remembrance of our ancestors;

v’zich-ron Ma-shi-ach

the remembrance of the Messiah

ben Da-vid av-de-cha,

the son of David, Your servant;

v’zich’ron Y’ru-sha-la-yim

the remembrance of Jerusalem,

ir kawd-she-cha, v’zich’ron kol^am’cha beit Yis-ra-eil l’fa-ne-cha, li-f’lei-tah, l’to-vah

city of Your Sanctuary; and the remembrance of Your entire people, the House of Israel, before You, for survival, for well-being,

l’chein u-l’che-sed u-l’ra-cha-mim,

for favor, kindliness, compassion,

l’cha-yim u-l’sha-lom, b’yom...

for life and peace on this day of... ON PESACH:

Chag ha-ma-tsot ha-zeh

the Festival of Matzot

‰Œ fÃ‰ ˙«vÃnÃ‰ ‚Ã Á

ON SHAVUOT ADD:

Chag ha-sha-vu-ot ha-zeh

the Festival of Shavuot

Æ‰Œ fÃ‰ ˙«Ú‹ ·g À Ã‰ ‚Ã Á

ON SUKKOT:

Chag ha-su-kot ha-zeh

the Festival of Sukkot

‰Œ fÃ‰ ˙«k‹ qÃ‰ ‚Ã Á

ON SH’MINI ATSERET/SIMCHAT TORAH ADD:

Ha-sh’mi-ni chag ha-a-tse-ret ha-zeh, the Festival of Sh’mini Atseret/Simchat Torah Zawch-rei-nu A-do-nai E-lo-hei-nu bo l’to-vah, [A-mein]

Remember us Adonai, our God on this day for well-being;

u-fawk-dei-nu vo li-v’ra-cha, [A-mein]

be mindful of us on this day for blessing,

v’ho-shei-ei-nu vo l’cha-yim. [A-mein]

and deliver us for life.

U-vi-d’var y’shu-ah

In accord with the promise of deliverance

v’ra-cha-mim, chus v’chaw-nei-nu

and compassion, spare us and favor us,

v’ra-cheim a-lei-nu, v’ho-shi-ei-nu

have compassion on us and deliver us;

ki Ei-le-cha ei-nei-nu

for to You our eyes are directed because

ki Eil Me-lech

You are the Almighty, Who is Sovereign,

cha-nun v’ra-chum A-tah. (1) cf. Nehemiah 9:31.

Gracious, and Merciful. 1

Æ‰Œ fÃ‰ ˙WŒ ˆ⁄ÚÀ‰ ‚Ã Á Èœ Èœ Óg Ÿ Ã‰ ¨»ÈÕ‰¿€‡ ¨À ÈŸ È ¨»VŸ ÎÀÊ ˛ÔÕÓÀ‡¸ ¨‰À ·«ËŸ Ï «a ˛ÔÕÓÀ‡¸ ¨‰À ÎTŸ ·œÏ «· »BOÀ Ù» ˛ÔÕÓÀ‡¸ ¨ÌÈœ iÃ ÁŸÏ «· »Õ ÚÈœ÷«‰Ÿ Â ‰ÀÚ»÷Ÿ È ¯Ã·Eœ ·» ¨»Õ pÀ ÁŸÂ Ò»Á ¨ÌÈœ Ó⁄ÁUŸ Â ¨»ÕÚÈœ÷«‰Ÿ Â »ÈÕ ÏÀÚ ÌÕ ÁUŸ Â ¨»ÈÕ ÈÕÚ ^ÈŒ ÏÕ‡ Èœ k _Œ ÏŒÓ ÏÕ‡ Èœ k ∆ Æ‰ÀzÀ‡ Ì»ÁUŸ Â Ô»Ã Á

Morning Service for Shabbat & Festivals

V’hasi-einu V’ha-si-ei-nu A-do-nai E-lo-hei-nu

Sh’mona Esrei for Yom Tov

And Fill Us Up And ﬁll us up Adonai, our God,

et^bir’kat mo-a-de-cha

with the blessing of Your appointed

l’chai-yim u-l’sha-lom,

seasons for life and peace,

l’sim’cha u-l’sa-son,

for joy and for happiness,

ka-a-sher ra-tsi-ta v’a-mar-ta l’var’chei-nu, E-lo-hei-nu vei-lo-hei A-vo-tei-nu

as You desired; and You promised to bless us. Our God and God of our ancestors:

158

‫והשיאנו‬ »ÈÕ‰¿€‡ À ÈŸ È »Õ‡Èœy › Ã‰ŸÂ ^ÈC⁄ Ú«Ó ˙Ã kYœ a–˙Œ ‡ ¨Ì«ÏÀ÷ŸÏ» ÌÈœ iÃ ÁŸÏ ¨Ô«◊À◊ŸÏ» ‰À ÁŸÓ◊ œ ŸÏ À˙Èœ ˆT ¯Œ÷⁄‡Ãk ¨»Õ ÎYÀ·ŸÏ ÀzYÃÓÀ‡ŸÂ »ÈÕ˙«·⁄‡ ÈÕ‰¿‡Õ Â »ÈÕ‰¿€‡

ON SHABBAT ADD:

r’tsei vi-m’nu-cha-tei-nu

be pleased with our rest

Ka-d’shei-nu b’mits-vo-te-cha,

Sanctify us with Your commandments

v’tein chel-kei-nu b’to-ra-te-cha.

and give us our share in Your Torah,

Sa-b’ei-nu mi-tu-ve-cha, v’sa-m’chei-nu bi-shu-a-te-cha, v’ta-heir li-bei-nu l’awv-d’cha be-e-met, V’han-chi-lei-nu, A-do-nai E-lo-hei-nu,

satisfy us with Your goodness, and gladden us with Your deliverance, and purify our hearts to serve You in truth, and give us as a heritage, Adonai, our God,

»Õ˙ÀÁ»Ÿ Óœ· ‰Õ ˆY

^ÈŒ˙«Ÿ ˆœÓŸa »ÕgŸcK ¨^Œ˙T«˙Ÿ a »LŸ ÏŒÁ ÔÕ˙ŸÂ ¨^Œ ·»hœ Ó »ÕÚŸa◊ Ã ¨^Œ˙ÀÚ»÷Èœ a »Õ ÁŸn◊ Ã ŸÂ »ÕaœÏ ¯Õ‰ÃËŸÂ ¨˙Œ Ó€‡Œa ^Ÿ cŸ·ÀÚŸÏ »ÈÕ‰¿€‡ À ÈŸ È »Õ ÏÈœ ÁŸÃ‰ŸÂ

ON SHABBAT ADD:

b’a-ha-va uv’ra-tson

b’sim’cha uv’sa-son

in love and pleasure

Ô«ˆTŸ ·» ‰À·⁄‰Ã‡Ÿa

in joy and in happiness

Ô«◊À◊Ÿ·» ‰À ÁŸÓ◊ œ Ÿa

ON SHABBAT ADD:

sha-bat u-

mo-a-dei kawd’she-cha, v’yis-m’chu v’cha Yis-ra-eil m’kad’shei sh’me-cha. Ba-ruch A-tah A-do-nai, m’ka-deish

Sabbath, and

Your appointed festivals of holiness and may Israel rejoice in You— [they who are] sanctiﬁers of Your Name. Blessed are You, Adonai, Sanctiﬁer of

» ˙Àag Ã

¨^Œ÷EJ ÈB⁄ Ú«Ó ÏÕ‡TŸ◊œÈ ^Ÿ · »ÁŸ Ó◊ Ÿ œ ÈŸ Â Æ^Œ Ó÷ Ÿ ÈÕ÷ŸcKŸ Ó ÷Õ cKŸ Ó ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa

ON SHABBAT ADD:

ha-sha-bat v-

Yis-ra-eil v’haz’ma-nim.

the Sabbath, and

Israel and the seasons.

Ÿ Â ˙Àag Ã Ã‰

∫ÌÈœ pÃÓŸfÃ‰ŸÂ ÏÕ‡TŸ◊œÈ

Amidah for Yom Tov

159

Avodah

Temple Emanuel

‫עבודה‬

Worship

R’tsei, A-do-nai E-lo-hei-nu,

Be pleased, Adonai, our God,

b’a-m’cha Yis-ra-eil

with Your people Israel and

ut’ﬁ-la-tam b’a-ha-va t’ka-beil

accept their prayer, lovingly and willingly.

u-t’hi l’ra-tson ta-mid

And may You always ﬁnd pleasure

a-vo-dat Yis-ra-eil a-me-cha.

with the service of Your people, Israel.

<> V’te-che-ze-na ei-nei-nu

¨»ÈÕ‰¿€‡ À ÈŸ È ¨‰Õ ˆY ¨ÏÕ‡TŸ◊œÈ ^Ÿ nÃÚŸa ¨ÏÕaKŸ˙ ‰À·⁄‰Ã‡Ÿa ¨ÌÀ˙ÀlœÙŸ˙» „Èœ ÓÀz Ô«ˆTŸ Ï Èœ ‰Ÿ˙» Æ^Œ nÃÚ ÏÕ‡TŸ◊œÈ ˙A«·⁄ Ú »ÈÕ ÈÕÚ ‰À ÈŒ Ê€ÁŒ˙ŸÂ ºæ ÆÌÈœ Ó⁄ÁUŸ a Ô«iœ ˆŸÏ ^Ÿ ·»÷Ÿ a ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa ÆÔ«iœ ˆŸÏ «˙À Èœ Î÷ Ÿ ¯Èœ Ê⁄ ÁÃnÃ‰

And may our eyes behold

b’shu-v’cha, l’Tsi-on b’ra-cha-mim. Ba-ruch A-tah A-do-nai,

Your merciful return to Zion. Blessed are You, Adonai,

ha-ma-cha-zir sh’chi-na-to l’Tsi-on.

Who returns the Divine presence to Zion.

SOME BOW ON “MODIM” AND STRAIGHTEN UP ON “ADONAI.”

Modim Mo-dim a-nach-nu lach,

Gratitude We are thankful to You

sha-a-tah Hu, A-do-nai E-lo-hei-nu,

that You, Adonai, are our God

vei-lo-hei A-vo-tei-nu v’i-mo-tei-nu

and the God of our ancestors

l’o-lam va-ed, Tsur cha-yei-nu,

forever; Rock of our lives,

ma-gein yish-ei-nu

the Shield of our deliverance,

A-tah Hu l’dor va-dor.

You are in every generation.

No-deh l’cha

We will give thanks to You

un’sa-peir t’hi-la-te-cha al cha-yei-nu ha-m’su-rim b’ya-de-cha v’al nish-mo-tei-nu ha-p’ku-dot lach v’al ni-se-cha she-b’chawl yom i-ma-nu v’al nif-l’o-te-cha v’to-vo-te-cha, she-b’chawl eit, e-rev va-vo-ker v’tsa-ha-ra-yim. Ha-tov, ki lo cha-lu ra-cha-me-cha v’ha-m’ra-cheim, ki lo ta-mu cha-sa-de-cha, mei-o-lam ki-vi-nu lach. (1) cf. Psalms 79:13; (2) cf . Lamentations 3:22

and recount Your praise, for our lives which are committed into Your hand. And for our souls which are entrusted to You, and for Your miracles of everyday with us and for Your wonders and benefactions at all times— evening, morning and noon. [You are] The Beneﬁcent One— for Your compassion is never withheld; And [You are) the Merciful One— for Your kindliness never ceases; we have always placed our hope in You.

‫מודים‬

¨_À Ï »Ÿ ÁÃ⁄‡ ÌÈD«Ó »ÈÕ‰¿€‡ À ÈŸ È ¨‡»‰ ‰ÀzÃ‡÷ À ¨»ÈÕ˙«nœ‡ŸÂ »ÈÕ˙«·⁄‡ ÈÕ‰¿‡Õ Â ¨„Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï ¨»ÈÕ iÃ Á ¯»ˆ ¨»ÕÚ÷ Ÿ œ È ÔÕ ‚ÀÓ ¯«„À Â ¯«„Ÿ Ï ‡»‰ ‰ÀzÃ‡ ^Ÿ l ‰C« Æ^Œ˙Àlœ‰Ÿz ¯ÕÕ tÃÒŸ» »ÈÕ iÃ Á ÏÃÚ ¨^CÀ ÈŸ a ÌÈX»ÒŸ nÃ‰ »ÈÕ˙«ÓŸ÷œ ÏÃÚŸÂ ¨_À Ï ˙«„»˜Ÿ tÃ‰ ^ÈŒ qœ ÏÃÚŸÂ ¨»ÀnœÚ Ì«È ÏÀ ÎŸa÷ Œ ^ÈŒ˙«·«ËŸ Â ^ÈŒ˙«‡Ÿ ÏŸÙœ ÏÃÚŸÂ ¨˙ÕÚ ÏÀ ÎŸa÷ Œ ¨Ìœ ÈTﬂ‰ÀˆŸÂ ¯M›·ÀÂ ·WÕŒÚ

·«hÃ‰ ¨^ÈŒ Ó⁄ÁU »ÏÀ Î ‡¿ Èœ k Èœ k ÌÕ ÁUŸ ÓÃ‰ŸÂ ^ÈCÀÒ⁄Á »nÃ˙ ‡¿ Æ_À Ï »Èœ »N ÌÀ Ï«ÚÕÓ

Morning Service for Shabbat & Festivals

<> V’al ku-lam,

Sh’mona Esrei for Yom Tov

And for all the foregoing,

yit-ba-rach v’yit-ro-mam shim-cha

blessed and exalted be Your Name,

Mal-kei-nu, ta-mid l’o-lam va-ed.

our Sovereign, constantly, forever and ever.

<> V’chol ha-cha-yim yo-du-cha se-la

And all the living shall thank You forever

vi-ha-l’lu et^shim-cha be-e-met,

and praise Your Name with sincerity;

Ha-eil y’shu-a-tei-nu

the Almighty, Who is our deliverance

v’ez-ra-tei-nu se-la.

and our help forever.

Ba-ruch A-tah A-do-nai, ha-tov

Blessed are You, Adonai, “The Beneﬁcent”

shim-cha u-l’cha na-eh l’ho-dot.

is Your Name and You it is ﬁtting to praise.

160

ÌÀ l‹k ÏÃÚŸÂ ºæ ¨^Ÿ Ó÷ œ ÌÃÓ«¯Ÿ˙œÈŸ Â _UÀaŸ˙œÈ Æ„Œ ÚÀÂ ÌÀ Ï«ÚŸ Ï „Èœ ÓÀz¨»Õ kŸÏÃÓ ¨‰À ÏŒq ^»„«È ÌÈœ iÃ ÁÃ‰ Ï›ÎŸÂ ºæ ¨˙Œ Ó€‡Œa ^Ÿ Ó÷ œ –˙Œ ‡ »ÏŸ ÏÃ‰Èœ Â »Õ˙ÀÚ»÷Ÿ È ÏÕ‡À‰ Æ‰À ÏŒÒ »Õ˙TŸ ÊŒ ÚŸÂ ·«hÃ‰ ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa Æ˙«„«‰Ÿ Ï ‰Œ ‡À ^Ÿ Ï ^∆ Ÿ Ó÷ œ

WHEN THE AMIDAH IS REPEATED ALOUD, THE CHAZZAN CONTINUES:

Y’va-re-ch’cha A-do-nai v’yish-m’re-cha. Congregation:

Kein y’hi ra-tson.

May this be God’s will.

Grant Peace

‫שים שלום‬

May this be God’s will. May God’s face shine

Ei-le-cha vi-chu-ne-cha.

upon you and be gracious unto you.

Kein y’hi ra-tson.

Yi-sah A-do-nai pa-nav Ei-le-cha, v’ya-seim l’cha sha-lom. Congregation: Kein y’hi ra-tson.

Sim Shalom

May this be God’s will. May God’s face turn toward you and grant you peace.1

Sim sha-lom to-vah uv-ra-cha,

Grant peace, goodness, and blessing,

chein va-che-sed v’ra-cha-mim,

favor, kindness and compassion

a-lei-nu v’al kawl^Yis-ra-eil a-me-cha.

upon us and upon all Israel, Your people.

Ba-r’chei-nu a-vi-nu, ku-la-nu k’e-chad,

Bless us, our Parent, all of us as one

b’or pa-ne-cha. Ki v’or pa-ne-cha na-ta-ta la-nu,

with the light of Your countenance. For by the light of Your countenance You gave us,

A-do-nai E-lo-hei-nu,To-rat cha-yim

Adonai, our God, a Torah of life

v’a-ha-vat che-sed, uts-da-ka uv-ra-cha

and the love of kindliness, righteousness,

v’ra-cha-mim, v’cha-yim v’sha-lom.

blessing, compassion, life, and peace.

(1) Numbers 6:24–26.

May God bless you and guard you.

Ya-eir A-do-nai pa-nav Congregation:

‫ברכת כהנים‬

¨‰À ÎTŸ ·» ‰À·«Ë Ì«ÏÀ÷ ÌÈœ◊ ¨ÌÈœ Ó⁄ÁUŸ Â „Œ ÒŒÁÀÂ ÔÕ Á Æ^Œ nÃÚ ÏÕ‡TŸ◊œÈ–ÏÀ k ÏÃÚŸÂ »ÈÕ ÏÀÚ „À ÁŒ‡Ÿk »À l‹k ¨»Èœ ·À‡ ¨»Õ ÎYÀa ¨^ÈŒ À t ¯«‡Ÿ a ¨»À l ÀzÃ˙À ^ÈŒ À t ¯«‡Ÿ · Èœ k ÌÈœ iÃ Á ˙U«z ¨»ÈÕ‰¿€‡ À ÈŸ È ‰JÀ „Ÿˆ» ¨„Œ ÒŒÁ ˙Ã·⁄‰Ã‡ŸÂ ¨Ì«ÏÀ÷ŸÂ ÌÈœ iÃ ÁŸÂ ÌÈœ Ó⁄ÁUŸ Â ‰À ÎTŸ ·»

161

V’tov b’ei-ne-cha

Amidah for Yom Tov

And may it be good in Your sight

l’va-reich et^am’cha Yis-ra-eil

to bless Your people Israel,

v’et^chawl^ha-a-mim b’chawl^eit

and all peoples at all times

uv-chawl^sha-ah bish-lo-me-cha.

and at every moment with Your peace.

Ba-ruch A-tah A-do-nai, ha-m’va-reich

Blessed are You, Adonai, Who blesses

et a-mo Yis-ra-eil ba-sha-lom.

E-lo-hai, N’tsor E-lo-hai, n’tsor l’sho-ni mei-rah. Us’fa-tai mi-da-beir mir-mah. V’lim’kal’lai naf-shi ti-dom,

God’s people Israel with peace.

Silent Prayer My God, guard my tongue from evil and my lips from speaking deceitfully.1 To those who curse me, may my soul be unresponsive,

v’naf-shi ke-a-far la-kol ti-h’yeh.

and let my soul be like dust to all.

P’tach li-bi b’to-ra-te-cha,

Open my heart to Your Torah and

Uv-mits-vo-te-cha tir’dof naf-shi.

let my soul pursue Your commandments.

V’chawl^ha-chosh’vim a-lai ra-ah,

And all who plan evil against me,

m’hei-rah ha-feir a-tsa-tam

quickly annul their counsel

v’kal’keil ma-cha-shav’tam.

and frustrate their intention.

A-sei l’ma-an sh’me-cha,

Act for the sake of Your Name.

a-sei l’ma-an y’mi-ne-cha,

Act for the sake of Your right hand.

a-sei l’ma-an k’du-sha-te-cha. A-sei l’ma-an to-ra-te-cha. L’ma-an yei-chal’tsun y’di-de-cha, ho-shi-ah y’min’cha va-a-nei-ni.

Act for the sake of Your holiness. Act for the sake of Your Torah. In order that Your loved one be released, deliver [with] Your right hand and answer me.2

<> Yi-h’yu l’ra-tson im’rei^ﬁ

May the words of my mouth be acceptable

v’heg’yon li-bi l’fa-ne-cha

and the thoughts of my heart, before You

A-do-nai tsu-ri v’go-a-li.

Adonai, my Rock and my Redeemer.3

O-seh sha-lom bim-ro-mav,

The One Who makes peace on high,

Hu ya-a-seh sha-lom a-lei-nu

may God make peace upon us

v’al kawl^Yis-ra-eil (v’al kawl^yosh’vei tei-vel) v’im’ru: A-mein.

and upon all Israel (and upon all who dwell on earth) and say Amen. CONTINUE WITH HALLEL ON PAGE 164.

(1) cf. Psalms 34:14; (2) Psalms 60:7 and 108:7; (3) Psalms 19:15.

Temple Emanuel

^ÈŒ ÈÕÚŸa ·«ËŸ Â ÏÕ‡TŸ◊œÈ ^Ÿ nÃÚ–˙Œ ‡ _VÀ·ŸÏ ˙ÕÚ–ÏÀ ÎŸa ÌÈœ nÃÚÃ‰–ÏÀ k–˙Œ ‡ŸÂ Æ^Œ Ó«ÏŸ÷œa ‰ÀÚ÷ À –ÏÀ ÎŸ·» _VÀ·ŸÓÃ‰ ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa ÆÌ«ÏÀgÃa ÏÕ‡TŸ◊œÈ «nÃÚ ˙Œ ‡

‫אלהי נצור‬ ÆÚTÕÓ Èœ «÷Ÿ Ï ¯«ˆŸ  ¨ÈÃ‰¿€‡ ∫‰ÀÓYœ Ó ¯ÕaÃcœÓ ÈÃÃ˙ÀÙ◊ Ÿ » ÈÃ ÏŸÏKŸ ÓœÏŸÂ ¨Ì›cœ˙ Èœ÷ŸÙÃ Æ‰Œ ÈŸ ‰œz Ï›kÃÏ ¯À ÙÀÚŒk Èœ÷ŸÙÃŸ Â ¨^Œ˙T«˙Ÿ a Èœ aœÏ ÁÃÃ˙Ÿt ÆÈœ÷ŸÙÃ Û«cYœz ^ÈŒ˙«Ÿ ˆœÓŸ·» ¨‰ÀÚT ÈÃ ÏÀÚ ÌÈœ ·÷ Ÿ «ÁÃ‰–ÏÀ ÎŸÂ ÌÀ˙Àˆ⁄Ú ¯Õ ÙÀ‰ ‰TÕ‰ŸÓ ÆÌÀzŸ·÷ Ã ⁄ ÁÃÓ ÏLŸ ÏKŸ Â ¨^Œ Ó÷ Ÿ ÔÃÚÃÓŸÏ ‰Õ◊⁄Ú ¨^Œ Èœ ÓŸÈ ÔÃÚÃÓŸÏ ‰Õ◊⁄Ú Æ^Œ˙g À HO ÔÃÚÃÓŸÏ ‰Õ◊⁄Ú Æ^Œ˙T«z ÔÃÚÃÓŸÏ ‰Õ◊⁄Ú ¨^ÈCÈDŸ È Ô»ˆŸ ÏÀÁÕÈ ÔÃÚÃÓÃÏ ^Ÿ Èœ ÓŸÈ ‰ÀÚÈœ÷«‰ ÆÈœ Õ ⁄ ÚÃÂ Èœ Ù–ÈVŸ Óœ‡ Ô«ˆTŸ Ï »ÈŸ ‰œÈ ºæ ¨^ÈŒ À ÙŸÏ Èœ aœÏ Ô«ÈŸ ‚Œ‰ŸÂ ÆÈœ Ï⁄‡«‚Ÿ Â ÈX»ˆ À ÈŸ È ¨ÂÈÀÓ«¯Ÿ Óœa Ì«ÏÀ÷ ‰Œ◊Ú› ¨»ÈÕ ÏÀÚ Ì«ÏÀ÷ ‰Œ◊⁄ÚÃÈ ‡»‰ ÏÕ‡TŸ◊œÈ–ÏÀ k ÏÃÚŸÂ ®ÏŒ ·Õ˙ ÈÕ·÷ Ÿ «È–ÏÀ k ÏÃÚŸÂ© ÆÔÕÓÀ‡ ∫»¯Ÿ Óœ‡ŸÂ

Morning Service for Shabbat & Festivals

Sh’mona Esrei for Yom Tov

162

A PRAYER FOR THE JOURNEY

A prayer for the journey We could say it every day When we first leave the soft warmth of our beds And don’t know for sure if we will return at night When we get in the trains, planes and automobiles And put our lives in the hands of many strangers. Or when we leave our homes for a day, a week, a month or more— Will we return to a peaceful home? Untouched by fire, flood or crime? How will our travels change us? What gives us the courage to go through that door? A prayer for the journey. For the journey we take in this fragile vessel of flesh. A finite number of years and we will reach The unknown, where it all began. Every life, every day, every hour is a journey. In the travel is the discovery, the wisdom, the joy. Every life, every day, every hour is a journey. In the travel is the reward, the peace, the blessing.1 —R ABBI SHEILA PELTZ WEINBERG

1) Rabbi Sheila Peltz Weinberg.

Photograph by Bill Aron

Morning Service for Shabbat & Festivals

Hallel

164

PLEASE STAND. DURING SUKKOT IF ONE IS HOLDING THE FOUR SPECIES,1 BEGIN WITH THE FOLLOWING BLESSING:

N’tilat Lulav

Waving the Lulav

‫נטילת לולב‬

Ba-ruch A-tah A-do-nai,

Blessed are You, Adonai,

À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ ¨ÂÈÀ˙«Ÿ ˆœÓŸa »À÷ŸcN ¯Œ÷⁄‡ Æ·À Ï»Ï ˙Ã ÏÈœ ËŸ ÏÃÚ »À »œ ˆŸÂ

E-lo-hei-nu Me-lech ha-o-lam,

our God, Ruler of the Universe,

a-sher ki-d’sha-nu b’mits-vo-tav

Who sanctiﬁed us with God’s commandments and

v’tsi-va-nu al n’ti-lat lu-lav.

commanded us concerning the waving of the lulav.

IF ONE IS TAKING THE LULAV FOR THE FIRST TIME ON SUKKOT, CONTINUE:

Ba-ruch A-tah A-do-nai,

À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ »ÀÓŸiNŸ Â »À È€ÁŒ‰÷ Œ Æ‰Œ fÃ‰ ÔÃÓŸfÃ Ï »ÀÚÈœ bœ‰ŸÂ

Blessed are You, Adonai,

E-lo-hei-nu Me-lech ha-o-lam,

our God, Ruler of the Universe,

she-he-chi-a-nu v’ki-y’ma-nu

Who has kept us alive and sustained us

v’hi-gi-a-nu la-z’man ha-zeh.

and brought us to this time. PLEASE STAND.

HALLEL IS RECITED EACH MORNING DURING SUKKOT, SH’MINI ATSERET, CHANUKAH, PESACH, SHAVUOT, YOM HA-ATSM’UT, AND YOM YERUSHALAYIM. HALF-HALLEL [OMITTING PSALM 115:1–11 AND PSALM 116:1–11] IS RECITED ON ROSH CHODESH AND THE LAST SIX DAYS OF PESACH.

Hallel Ba-ruch A-tah A-do-nai, E-lo-hei-nu Me-lech ha-o-lam, a-sher ki-d’sha-nu b’mits-vo-tav v’tsi-va-nu li-k’ro eit ha-ha-leil.

Praise Blessed are You, Adonai, our God, Ruler of the Universe, Who sanctiﬁed us with God’s commandments and commanded us to read the Hallel.

Ha-l’lu av-dei A-do-nai. Ha-l’lu et^sheim, A-do-nai. Y’hi sheim A-do-nai m’vo-rach mei a-tah v’ad o-lam. Mi-miz’rach^she-mesh ad m’vo-u, m’hu-lal sheim A-do-nai,

Praise God! Praise, you servants of Adonai, praise the Name of Adonai. The Name of Adonai will be blessed from now until forever. From the rising of the sun to its setting, praised is the Name of Adonai.

Ram al kawl^go-yim A-do-nai,

High above all nations is Adonai,

al ha-sha-ma-yim k’vo-do.

above the heavens is God’s glory.

Mi ka-do-nai E-lo-hei nu,

Who is like Adonai, our God,

ha-mag-bi-hi la-sha-vet ha-mash-pi-li li-r’ot, ba-sha-ma-yim u-va-a-rets.

À ÈŸ È ‰ÀzÃ‡ _»¯Àa ¨ÌÀ Ï«ÚÀ‰ _Œ ÏŒÓ »ÈÕ‰¿€‡ »À÷ŸcN ¯Œ÷⁄‡ ÂÈÀ˙«Ÿ ˆœÓŸa ÆÏÕ lÃ‰Ã‰ ˙Œ ‡ ‡&¯Oœ Ï »À »œ ˆŸÂ

‫תהלים קיג‬

Psalm 113 Ha-l’lu-yah.

‫הלל‬

Who dwells on high, [yet] looks down so low from the heavens and [upon] the earth?

dÀ È»ÏŸ ÏÃ‰ ¨À ÈŸ È ÈBŸ ·ÃÚ »ÏŸ ÏÃ‰ ∫ÀÈŸ È ÌÕ÷–˙Œ ‡ »ÏŸ ÏÃ‰ _T›·ŸÓ À ÈŸ È ÌÕ÷ Èœ ‰ŸÈ ∫ÌÀ Ï«Ú „ÃÚŸÂ ‰ÀzÃÚÕÓ ¨«‡«·Ÿ Ó „ÃÚ ÷Œ Ó÷ Œ –ÁUŸ Êœ nœÓ ∫ÀÈŸ È ÌÕ÷ ÏÀ l‹‰ŸÓ ¨À ÈŸ È Ìœ È«b–ÏÀ k ÏÃÚ ÌT Æ«„«·Ÿ k Ìœ ÈÃÓg À Ã‰ ÏÃÚ »ÈÕ‰¿€‡ ÈÀ ÈÃ k Èœ Ó ∫˙Œ ·÷ À À Ï Èœ ‰Èœ aŸ‚ÃnÃ‰ ¨˙«‡Yœ Ï Èœ ÏÈœ t÷ Ÿ ÃnÃ‰ ÆıWÀ‡À·» Ìœ ÈÃÓg À Ãa

(1) The Four Species — lulav, myrtle, willow, and etrog — are held together. During the blessing, the pitom of the etrog faces down. After the blessing, the etrog is turned over and the Four Species are waved in six directions.

165

Songs of Praise

Temple Emanuel

Hallel Hallel, meaning “praise,” consists of six ancient prayer-poems, Psalms 113–118, which have been used in Jewish worship since antiquity. Joyous melodies for the chanting of these songs highlight the theme of deliverance. They are enclosed by two blessings that signify our intention to praise God. Hallel is chanted on the joyous pilgrimage festivals, of Pesach, Shavuot, and Sukkot, on Chanukah and on Rosh Chodesh, the minor holiday of the New Moon. Since the founding of the state of Israel, Hallel has also been recited on Israel’s Independence Day. The joyous mood of Hallel is considered inappropriate for Rosh Hashanah and Yom Kippur, with their awesome themes. On Purim, the reading of the Megillah is thought to take the place of Hallel.1 —HER BERT LEV INE, KOL HANESHAMA

T here are halls in the heavens above that open only to the sound of song.

—THE ZOHAR

Why does Hallel contain psalms written both in the ﬁrst person singular and in the plural? To help us keep alive

both a personal relationship to God and a collective one. We cannot legitimately say, “We praise you,” unless each of us is included in the we. Otherwise, the ritual of collective praise becomes an empty formality, not a true expression of community.3 —HER BERT LEV INE, KOL HANESHAMA

w “It is good to sing unto God.” This means: It is good if a person can bring it about that God sings within.4 —R ABBI ELIMELECH OF LIZHENSK

M ay the spirit of God ﬂow through your voice. May the music guide you to joy. May the light within you always shine brightly. And may peace and serenity be yours, all the days of your life.5 —ACADEMY OF JEW ISH R ELIGION

(1) Herbert Levine; (2) The Zohar; (3) Herbert Levine; (4) Rabbi Elimelech of Lizhensk; (5) Academy of Jewish Religion.

Morning Service for Shabbat & Festivals

M’ki-mi mei-a-far dal, mei-ash-pot ya-rim ev’yon. L’ho-shi-vi im n’di-vim, im n’di-vei a-mo.

Hallel

God raises up the poor from the dust, from the dunghills God lifts up the needy, to seat [them] with nobles, with the nobles of God’s people.

Mo-shi-vi a-ke-ret ha-ba-yit,

God returns the barren woman to the

eim ha-ba-nim s’mei-cha.

home [as] a joyful mother of children.

Ha-l-lu-yah!

Praise God!

<> B’tseit Yis-ra-eil mi-mits-ra-yim,

When Israel went out of Egypt,

beit Ya-a-kov mei-am lo-eiz.

the House of Jacob from an alien people, Judah became God’s holy nation,

Yis-ra-eil mam-sh’lo-tav.

Israel, God’s dominion.

Ha-yam ra-ah va-ya-nos,

The sea saw and ﬂed,

ha-yar-dein yi-sov l’a-chor.

the Jordan turned back.

He-ha-rim rak’du ch’ei-lim,

The mountains skipped like rams,

g’va-ot kiv’nei tson. Mah^l’cha ha-yam ki ta-nus, ha-yar-dein ti-sov l’a-chor. He-har-im tir-k’du ch’ei-lim, g’va-ot kiv’nei^tson. Mi-lif’nei A-don chu-li a-rets, mi-lif’nei E-lo-ha Ya-a-kov.

¨ÏÀ c ¯À ÙÀÚÕÓ Èœ ÓÈNŸ Ó ∫Ô«ÈŸ ·Œ‡ ÌÈXÀ È ˙›t÷ Ÿ Ã‡ÕÓ ¨ÌÈœ ·ÈDŸ  Ìœ Ú Èœ ·Èœ˘«‰Ÿ Ï Æ«nÃÚ ÈÕ·ÈDŸ  Ìœ Ú ¨˙œ ÈÃaÃ‰ ˙WM⁄ Ú Èœ ·Èœ˘«Ó ‰À ÁÕÓ◊ Ÿ ÌÈœ ÀaÃ‰ ÌÕ‡ ∫dÀ È»ÏŸ ÏÃ‰

‫תהלים קיד‬

Psalm 114

Ha-y’tah Y’hu-dah l’kawd-sho,

166

the hills like young sheep. What bothers you, sea, that you ﬂee; Jordan, that you turn backwards? Mountains, that you skip like rams? Hills, like young sheep? Tremble, earth, before the Master, from before the God of Jacob,

Ha-hof’chi ha-tsur a-gam ma-yim,

Who turns the rock into a pool of water,

cha-la-mish l’ma-y’no ma-yim.

the ﬂintstone into a fountain of water.

¨Ìœ ÈTŸ ˆœnœÓ ÏÕ‡TŸ◊œÈ ˙‡Õ ˆŸa ºæ ÆÊÕÚ¿ ÌÃÚÕÓ ·S⁄ ÚÃÈ ˙ÈÕa ¨«÷EJŸ Ï ‰À „»‰Ÿ È ‰À˙ŸÈÀ‰ ÆÂÈÀ˙«ÏŸ÷ŸÓÃÓ ÏÕ‡TŸ◊œÈ ¨Ò›ÀiÃ Â ‰À‡T ÌÀ iÃ‰ ∫¯«ÁÀ‡ŸÏ ·›qœÈ ÔÕ cYÃ iÃ‰ ¨ÌÈœ ÏÈÕ‡ŸÎ »„OT ÌÈXÀ‰Œ‰ ÆÔ‡›ˆ ÈÕ Ÿ ·œk ˙«ÚÀ·Ÿb Ò»À˙ Èœ k ÌÀ iÃ‰ ^Ÿ l–‰ÃÓ Æ¯«ÁÀ‡ŸÏ ·›qœz ÔÕ cYÃ iÃ‰ ¨ÌÈœ ÏÈÕ‡ŸÎ »„OYœz ÌÈXÀ‰Œ‰ ÆÔ‡›ˆ–ÈÕ Ÿ ·œk ˙«ÚÀ·Ÿb ¨ıWÀ‡ Èœ Ï»Á Ô«„À‡ ÈÕ Ÿ ÙœlœÓ Æ·S⁄ ÚÃÈ Ãd«Ï€‡ ÈÕ Ÿ ÙœlœÓ ¨Ìœ ÈÀÓ ÌÃ ‚⁄‡ ¯»vÃ‰ Èœ ÎŸÙ‰› Ã‰ ∫Ìœ ÈÀÓ–«Ÿ ÈŸ ÚÃÓŸÏ ÷Èœ ÓÀlÃÁ

Songs of Praise

167

Temple Emanuel

Psalm 114

This psalm juxtaposes two crossings of water—that of the Reed Sea and, forty years later, of the Jordan. The repetition of the final miracle of the Exodus at the time of the initial entry to Canaan connects those two events and suggests that the second is the fulfillment of the first.1

w At the shores of the sea, Egyptians closing in behind us, the water in front of you, which is more frightening, the sword or the fact you can’t swim? God with a crash splits the sea, the people are rushing across air is so cool tingling froth, you run your fingers along the walls of water, feel its electricity, and you can’t help but to slip your hand in, and then you stop, you are the only one to do so, and you put your face into the wall of water you see translucent waves of sea life, fish darting, glinting colors, fluorescent, jellyfish that radiate a dolphin darts past, and on impulse, you reach out and GRAB its tail! And woosh! zoom through the water, and as you zip through the water, the years roll off of you you’ve found the fountain of youth, every pore is cleansed, every stain is removed, every fear is dissolved, in layer and layers it all peals off and the moment you remember that you have to breathe the dolphin SHOOTS up into the air and you take the deepest breath you’ve ever taken… your lungs like sails on a giant ship, and again and again that dolphin dives and leaps, and the Egyptians put down their weapons, and the Israelities on the other side silence their timbrels midair as they turn to you, see you flying above the waves, shouting WEEEEEEE! You’ve never felt so alive, Soaring above the sea, WEEEEEEE! This is what freedom is all about! 2 (1) Herbert Levine; (2) Rabbi Zoe Klein.

Morning Service for Shabbat & Festivals

Hallel

168

THE FOLLOWING IS OMITTED ON ROSH CHODESH AND ON PESACH AFTER THE FIRST TWO DAYS.

‫יא‬-‫א‬:‫תהלים קטו‬

Psalm 115:1–11 Lo la-nu A-do-nai Lo la-nu ki l’shim’cha tein ka-vod,

not for our sake, but unto Your Name give honor,

al chas-d’cha a-mi-te-cha.

for the sake of Your kindliness, for the sake of Your truth.

La-mah yom-ru ha-go-yim,

Why should the nations say,

A-yei^nah E-lo-hei-hem.

“Where now is their God?”

Vei-lo-hei-nu va-sha-ma-yim kol a-sher^cha-feits a-sah. A-tsa-bei-hem ke-sef v’za-hav, mei a-sei y’dei a-dam.

And [indeed], our God is in heaven, whatever God desires, God does. Their idols are silver and gold, products of human hands.

Peh^la-hem v’lo y’da-bei-ru,

They have a mouth but cannot speak,

ei-na-yim la-hem v’lo yi-r’u.

they have eyes but cannot see,

Awz’na-yim la-hem v-lo yish’ma-u,

they have ears but cannot hear,

af la-hem v’lo y’ri-chun.

Not for our sake, Adonai,

they have a nose, but cannot smell.

Y’dei-hem v’lo y’mi-shun,

Their hands cannot feel.

rag’lei-hem v’lo y’ha-lei-chu,

Their feet cannot walk,

lo^ye-h’gu big’ro-nam.

they cannot speak with their throat.

K’mo-hem yi-h’yu o-sei-hem,

Like them shall be their makers—

kol a-sher bo-tei-ach ba-hem.

all who put their trust in them.

Yis-ra-eil, b’tach ba-do-nai.

Israel, trust in Adonai.

Ez’ram u-ma-gi-nam Hu.

God is their help and their shield.

Beit A-ha-ron bit’chu va-do-nai,

House of Aaron, trust in Adonai;

Ez’ram u-ma-gi-nam Hu.

God is their help and their shield.

Yir’ei A-do-nai bit’chu va-do-nai, Ez’ram u-ma-gi-nam Hu.

[You] who fear Adonai, trust in Adonai; God is their help and their shield.

À ÈŸ È »À Ï ‡¿ ¨„«·À k ÔÕz ^Ÿ Ó÷ œ Ÿ Ï Èœ k »À Ï ‡¿ Æ^ŒzœÓ⁄‡–ÏÃÚ ^Ÿ cŸÒÃÁ–ÏÃÚ ¨Ìœ È«bÃ‰ »¯Ÿ Ó‡›È ‰ÀnÀÏ ÆÌŒ ‰ÈÕ‰¿€‡ ‡À –‰Õ iÃ‡ Ìœ ÈÀÓg À Ã· »ÈÕ‰¿‡Õ Â Æ‰À◊ÀÚ ıÕ ÙÀÁ–¯Œ÷⁄‡ Ï›k ¨·À‰ÀÊŸ Â ÛŒ ÒŒk ÌŒ ‰ÈÕaÃˆ⁄Ú ÆÌÀ „À‡ ÈBŸ È ‰Õ◊⁄ÚÃÓ ¨»¯ÕaAŸ È ‡¿Ÿ Â ÌŒ ‰ÀÏ–‰Œ t Æ»‡Yœ È ‡¿Ÿ Â ÌŒ ‰ÀÏ Ìœ ÈÃ ÈÕÚ ¨»ÚÀÓ÷ Ÿ œ È ‡¿Ÿ Â ÌŒ ‰ÀÏ Ìœ ÈÃ Ÿ ÊÀ‡ ÆÔ»ÁÈXŸ È ‡¿Ÿ Â ÌŒ ‰ÀÏ ÛÃ‡ ¨Ô»÷Èœ ÓŸÈ ‡¿Ÿ Â ÌŒ ‰ÈBŸ È ¨»ÎÕ lÃ‰ŸÈ ‡¿Ÿ Â ÌŒ ‰ÈÕ ÏŸ‚U ÆÌÀ «¯Ÿ ‚œa »bŸ ‰ŒÈ–‡¿ ¨ÌŒ ‰ÈÕ◊Ú› »ÈŸ ‰œÈ ÌŒ ‰«ÓŸ k ∫ÌŒ ‰Àa Ã ÁÕËa› ¯Œ÷⁄‡ Ï›k ¨ÈÀ ÈÃa ÁÃËŸa ÏÕ‡TŸ◊œÈ ºæ Æ‡»‰ ÌÀ pœ ‚ÀÓ» ÌTŸ ÊŒ Ú ¨À ÈŸ ÈÃ· »ÁŸ Ëœa Ô&¯⁄‰Ã‡ ˙ÈÕa Æ‡»‰ ÌÀ pœ ‚ÀÓ» ÌTŸ ÊŒ Ú ¨À ÈŸ ÈÃ· »ÁŸ Ëœa À ÈŸ È ÈÕ‡Yœ È ∫‡»‰ ÌÀ pœ ‚ÀÓ» ÌTŸ ÊŒ Ú

‫יח‬-‫יב‬:‫תהלים קטו‬

Psalm 115:12–18 A-do-nai z’cha-ra-nu y’va-reich,

Adonai, mindful of us, will bless—

Y’va-reich et^Beit Yis-ra-eil;

God will bless the House of Israel;

Y’va-reich et^Beit Aharon;

God will bless the House of Aaron.

Y’va-reich yir-ei A-do-nai;

God will bless all who fear Adonai,

ha-k’ta-nim im ha-g’do-lim.

the small ones along with the great.

Yo-seif A-do-nai a-lei-chem,

May Adonai increase you,

a-lei-chem v’al b’nei-chem.

you and your children.

B’ru-chim a-tem la-do-nai,

Blessed are you unto Adonai,

o-seh sha-ma-yim va-a-rets.

the Maker of heaven and earth.

¨_VÀ·ŸÈ »TÀ ÎŸÊ À ÈŸ È ¨ÏÕ‡TŸ◊œÈ ˙ÈÕa–˙Œ ‡ _VÀ·ŸÈ ÆÔ&¯⁄‰Ã‡ ˙ÈÕa–˙Œ ‡ _VÀ·ŸÈ ¨À ÈŸ È ÈÕ‡Yœ È _VÀ·ŸÈ ÆÌÈœ ÏIŸ bÃ‰ Ìœ Ú ÌÈœ pÃËŸwÃ‰ ¨ÌŒ ÎÈÕ Ï⁄Ú À ÈŸ È ÛÕÒÈ› ÆÌŒ ÎÈÕ Ÿ a ÏÃÚŸÂ ÌŒ ÎÈÕ Ï⁄Ú ¨À ÈŸ ÈÃ Ï ÌŒzÃ‡ ÌÈœ Î»¯Ÿ a ÆıWÀ‡ÀÂ Ìœ ÈÃÓg À ‰Õ◊Ú›

Songs of Praise

169

Temple Emanuel

Psalm 115

According to legend it was on the second day after going forth from Egypt that the Israelites crossed the sea in tri-

umph and the Egyptians drowned. The midrash says that when the angels celebrated this victory, God cried out, “My children have drowned in the sea.” Throughout our history, Jews have shortened Hallel on the last six days of Pesach as a reminder that our joy must be dimmed in the face of any sorrow—even the losses of our enemies.1 —R ABBI DAV ID A. TEUTSCH, KOL HANESHAMA

w Psalm 115:5

This passage — “They have a mouth.” — calls to mind others in Scripture, such as Deuteronomy 4:28, Psalm

135:15–18, and Isaiah 44:9–20, that debunk idolatry as the worship of inanimate objects. The verses here remarkably establish an equivalence between the idol itself, its maker, and its worshipper: all three are “lifeless,” in body or in spirit. Only worship of the Creator of all life can put us in touch with the mystery of life, thus enabling us to sense and to afﬁrm our aliveness.2 —JOEL ROSENBERG, KOL HANESHAMA

w A SENSE OF YOUR PRESENCE Among our many appetites There is a craving after God. Among our many attributes There is a talent for worshipping God. Jews who wandered in deserts beneath the stars Knew their hearts were hungry for God. Jews who studied in candle-lit ghetto rooms Thirsted longingly after God. In tent or hut or slum Jewish women prayed to God. But we who are smothered with comfort Sometimes forget to listen. Help us, O God, to recognize our need, To hear the yearning whisper of our hearts. Help us to seek the silence of the desert And the thoughtfulness of the house of study. Bless us, like our ancestors in ancient days With that most precious gift: a sense of Your presence. Brush us with the wind of the wings of Your being. Fill us with the awe of Your holiness. We, too, will praise, glorify, and exalt Your name.3 (1) Rabbi David A. Teutsch; (2) Joel Rosenberg; (3) Ruth Brin.

Morning Service for Shabbat & Festivals

<> Ha-sha-ma-yim sha-ma-yim la-do-nai, v’ha-a-rets

Hallel

The heaven is the heaven of Adonai, but the earth God gave

na-tan li-v’nei a-dam. Lo ha-mei-tim y’ha-l’lu Yah v’lo kawl^yor-dei

to humankind. The dead do not praise God, nor do those who go down into the silence

du-mah.

[of the grave].

Va-a-nach-nu n’va-reich Yah mei’a-tah v’ad^o-lam. Ha-l’lu-yah.

But we will bless God from now forever. Praise God!

170

¨À ÈŸ ÈÃ Ï Ìœ ÈÃÓg À Ìœ ÈÃÓg À Ã‰ ºæ ÔÃ˙À ıWÀ‡À‰ŸÂ ÆÌÀ „À‡ ÈÕ Ÿ ·œÏ ¨dÀ È »ÏŸ ÏÃ‰ŸÈ ÌÈœ˙ÕnÃ‰ ‡¿ ÈBY›È–ÏÀ k ‡¿Ÿ Â Æ‰ÀÓ»„ ¨dÀ È _VÀ·Ÿ »Ÿ ÁÃ⁄‡ÃÂ ¨ÌÀ Ï«Ú–„ÃÚŸÂ ‰ÀzÃÚÕÓ ∫dÀ È»ÏŸ ÏÃ‰

THE FOLLOWING IS OMITTED ON ROSH CHODESH AND ON PESACH AFTER THE FIRST TWO DAYS.

‫יא‬-‫א‬:‫תהלים קטו‬

Psalm 116:1–11 A-hav-ti ki yish’mah A-do-nai, et^ko-li ta-cha-nu-nai.

I love when Adonai hears my voice, my prayers.

Ki hi-tah awz-no li

Because God turned God’s ear to me,

uv’ya-mei ek’rah.

through my days I will call [upon God].

A-fa-fu-ni chev’lei^ma-vet,

I am encompassed with pangs of death

u-m’tsa-rei sh’ol m’tsa-u-ni

and the narrow conﬁnes of the grave come upon

tsa-rah v’ya-gon em’tsa.

me; trouble and sorrow I encounter.

Uv-sheim A-do-nai ek’rah,

And upon the Name, Adonai, I call,

a-nah A-do-nai mal’tah naf’shi. Cha-nun A-do-nai v’tsa-dik, vei-lo hei-nu m’ra-chaim. Sho-meir p’ta-im A-do-nai da-lo-ti v’li y’ho-shi-ah. Shu-vi naf-shi li-m’nu-cha-y’chi, ki A-do-nai ga-mal a-la-y’chi. Ki chi-lats’ta naf-shi mi-ma-vet et^ei-ni min dim’ah,

“I beseech You, Adonai, save my soul.” Gracious is Adonai and righteous, and our God is compassionate. Adonai protects the simple; I was brought low and God delivered me. Return, my soul, to your restfulness, for Adonai has rewarded you bountifully. For You freed my soul from death, my eye from tears,

et-rag’li mi-de-chi.

my foot from stumbling.

Et’ha-leich lif-nei A-do-nai,

I will walk before Adonai

b’ar’tsot ha-cha-yim.

in the land of the living.

<> He-e-man-ti ki a-da-beir,

I had faith [even] when I said,

a-ni a-ni-ti m’od.

“I suffer greatly.”

A-ni a-mar-ti b’chawf’zi

I said in my haste,

kawl^ha-a-dam ko-zeiv.

“All men are deceitful.”

¨À ÈŸ È ÚÃÓ÷ Ÿ œ È Èœ k ÈœzŸ·Ã‰À‡ ÆÈÀ »⁄ ÁÃz Èœ ÏÂS–˙Œ ‡ Èœ Ï «Ÿ ÊÀ‡ ‰Àhœ‰ Èœ k ∫‡TOŒ ‡ ÈÃÓÀÈŸ ·» ¨˙Œ ÂÀÓ–ÈÕ ÏŸ·ŒÁ Èœ »ÙÀ Ù⁄‡ Èœ »‡À ˆŸÓ Ï«‡Ÿ÷ ÈVÀ ˆŸÓ» Æ‡À ˆŸÓŒ‡ Ô«‚À ÈŸ Â ‰TÀ ˆ ¨‡TOŒ ‡ À ÈŸ È ÌÕ÷Ÿ·» ÆÈœ÷ŸÙÃ ‰ÀËŸlÃÓ À ÈŸ È ‰À pÀ‡ ¨˜Èœ cÃˆŸÂ À ÈŸ È Ô»pÃ Á ÆÌÕ ÁUŸ Ó »ÈÕ‰¿‡Õ Â À ÈŸ È ÌÈœ‡À˙Ÿt ¯ÕÓ÷ › ÆÃÚÈœ÷«‰Ÿ È Èœ ÏŸÂ Èœ˙«lÃ c ¨Èœ ÎŸÈÀ Á»Ÿ ÓœÏ Èœ÷ŸÙÃ Èœ ·»÷ ÆÈœ ÎŸÈÀ ÏÀÚ ÏÃÓÀb À ÈŸ È Èœ k ˙Œ ÂÀnœÓ Èœ÷ŸÙÃ ÀzŸˆÃlœÁ Èœ k ¨‰ÀÚŸÓœc Ôœ Ó Èœ ÈÕÚ–˙Œ ‡ ÆÈœ ÁŒcœÓ Èœ ÏŸ‚U–˙Œ ‡ ¨À ÈŸ È ÈÕ Ÿ ÙœÏ _Õ lÃ‰Ÿ˙Œ‡ ÆÌÈœ iÃ ÁÃ‰ ˙«ˆYÃ‡Ÿa ¨¯ÕaA⁄‡ Èœ k ÈœzŸÃÓ€‡Œ‰ ºæ Æ„›‡ŸÓ Èœ˙Èœ ÀÚ Èœ ⁄‡ Èœ ÊŸ ÙÀÁŸ· ÈœzYÃÓÀ‡ Èœ ⁄‡ Æ·Õ Ê›k ÌÀ „À‡À‰–ÏÀ k

Songs of Praise

171

Temple Emanuel

Psalm 116:1–2 I love the Lord for God hears my voice, my pleas; for God turns an ear to me whenever I call.1 w Psalm 116:8

E ven though the speaker has been saved from death, his or her soul remains troubled: “Return, my soul, to your restfulness.” Under the speaker’s song of thanksgiving lies a profound feeling of human vulnerability.2

—HER BERT LEV INE, KOL HANESHAMA

I dream with pain in the foreign land of the ﬂowering camps of Israel; copper horizons of the desert, and golden waters of the Jordan; carmel sun-ﬁlled vine, and sapphire of the Dead Sea, and sacred roses of Sharon, and banquets of fragrant lilies. I remember the moment when the Great One split the Red Sea for us, and all the people tread on the precious shore and Miriam sang, and in the distance the beauty of the songs sounded, and the air responded with reverberations the prophetic lips quivered: You allowed me to take part in these songs in this prophetic exile and gave me uncertain knowledge and the ardor of the righteous heart. So now with earthly sounds and my mortal music let me glorify Your regal Name beyond the seas of the sun.3 —FEIGA IZR AILEV NA KOGAN, CCAR HAGGADAH

(1) Psalm 116:1–2; (2) Herbert Levine; (3) Feiga Izrailevna Kogan.

Morning Service for Shabbat & Festivals

Hallel

‫יט‬-‫יב‬:‫תהלים קטו‬

Psalm 116:12–19 Mahâ-shiv la-do-nai, kawl^tag’mu-lo-hi a-lai. Kos^y’shu-ot e-sah, U’v’sheim A-do-nai ek’rah. N’da-rai la-do-nai a-sha-leim, neg’dah^nah l’chawlâ-mo. Ya-kar b’ei-nei A-do-nai ha-mav’tah la-cha-si-dav. A-nah A-do-nai kiâ-ni av-de-cha A-niâv-d’cha

How can I repay Adonai for all the rewards God bestowed on me? The cup of deliverance I will raise and upon the Name, Adonai, I will call. My vows to Adonai I will fulﬁll in the presence of all God’s people. Precious in the eyes of Adonai is the death of God’s pious ones. I beseech you, Adonai, for I am Your servant — I am Your servant,

ben^a-ma-te-cha

the child of Your handmaid;

pi-tach-ta l’mo-sei-rai.

You have loosened my bonds.

L’cha^ez’bach ze-vach to-dah u-v’sheim A-do-nai ek-ra.

To You I will offer thanksgiving, and upon the Name, Adonai, I will call.

N’da-rai la-do-nai a-sha-leim

My vows to Adonai I will fulﬁll

neg-dah^nah l’chawl^a-mo.

in the presence of all God’s people.

B’chats’rot beit A-do-nai b’to-chei-chi Y’ru-sha-la-yim. Ha-l’lu-yah.

In the courtyards of the House of God, in Your midst, Jerusalem. Praise God!

<> Ha-l’lu et^A-do-nai kol^go-yim,

Praise Adonai, all nations

Sha-b’chu-hu kol^ha-u-mim.

extol God, all peoples.

Ve-e-met^A-do-nai l’o-lam. Ha-l’lu-yah.

¨ÈÀ ÈÃ Ï ·Èœ÷À‡–‰ÀÓ ÆÈÀ ÏÀÚ Èœ ‰«Ï»ÓŸ ‚Ãz–ÏÀ k ¨‡Ày › Œ ‡ ˙«Ú»÷Ÿ È–Ò«k Æ‡TOŒ ‡ À ÈŸ È ÌÕ÷Ÿ·» ¨ÌÕ l÷ Ã ⁄‡ À ÈŸ ÈÃ Ï ÈUÀ „Ÿ Æ«nÃÚ–ÏÀ ÎŸÏ ‡À p–‰À „Ÿ‚Œ À ÈŸ È ÈÕ ÈÕÚŸa ¯JÀ È ÆÂÈÀ „Èœ Ò⁄ÁÃÏ ‰À˙ŸÂÀnÃ‰ À ÈŸ È ‰À pÀ‡ ^Œ cŸ·ÃÚ Èœ ⁄‡–Èœ k ¨^Ÿ cŸ·ÃÚ–Èœ ⁄‡ ^Œ˙ÀÓ⁄‡–ÔŒ a ÆÈTÕÒ«ÓŸ Ï ÀzŸÁÃzœt ‰À „«z ÁÃ·ŒÊ ÁÃaŸÊŒ ‡–^Ÿ Ï Æ‡TOŒ ‡ À ÈŸ È ÌÕ÷Ÿ·» ÌÕ l÷ Ã ⁄‡ À ÈŸ ÈÃ Ï ÈUÀ „Ÿ Æ«nÃÚ–ÏÀ ÎŸÏ ‡À p–‰À „Ÿ‚Œ À ÈŸ È ˙ÈÕa ˙«¯Ÿ ˆÃÁŸa Ìœ ÈÀ Ï÷ À »¯Ÿ È Èœ ÎÕÎ«˙Ÿ a ÆdÀ È»ÏŸ ÏÃ‰

‫תהלים קיז‬

Psalm 117

Ki ga-var a-lei-nu chas-do

172

For God’s kindness overwhelmed us and Adonai’s truth is forever. Praise God!

¨Ìœ È«b–ÏÀ k ¨À ÈŸ È–˙Œ ‡ »ÏŸ ÏÃ‰ ºæ ÆÌÈœ n‹‡À‰–ÏÀ k »‰»ÁŸ a÷ Ã ¨«cŸ ÒÃÁ »ÈÕ ÏÀÚ ¯Ã·À‚ Èœ k ÆÌÀ Ï«ÚŸ Ï À ÈŸ È–˙Œ Ó€‡ŒÂ ∫dÀ È»ÏŸ ÏÃ‰

Songs of Praise

173

Temple Emanuel

Psalm 116

M ore than any other series of Jewish prayers, chanting the Hallel psalms marks the cycles of the Jewish year. We sing Hallel at each new moon (when the Jewish month begins), and on each day of the three pilgrimage festivals. Just as the singing of Hallel reminds us of the inevitable return of joyous times, so does its theme of one “delivered from the ropes of death” (Psalm 116) or released “from my distress” (Psalm 118) remind us even when we are in the midst of pain, sorrow, and despair that joyous moments will surely return.1

—R ABBI R AMI SHAPIRO, KOL HANESHAMA

w Psalm 117 It is striking that the shortest psalm in the Book of Psalms is also the most universal. Jewish universalism is rooted, the psalm testiﬁes, in Jewish particularism. Because we know God through the divine relationship to the people Israel, we urge all other nations to come to a similar awareness of God. We urge them to do what we do in Hallel, to praise the Eternal.2 —HER BERT LEV INE, KOL HANESHAMA

w THE GOLDEN BUT TERFLY When the golden butterfly wends its way through a river of colors and scents toward its flower-mate, and clings as though this flower were the star of its secret self— an inexplicable clamor of hope rises in every heart.

And when that beautiful ﬂutterer abandons the weary petals and vanishes in space, the lonely moment wakens in the world, a soul vanishes in inﬁnity.3 —ZELDA TR ANSLATED BY MARCIA FALK, THE BOOK OF BLESSINGS

(1) Rabbi Rami Shapiro; (2)Herbert Levine; (3) Zelda translated by Marcia Falk.

Morning Service for Shabbat & Festivals

Hallel

‫כ‬-‫א‬:‫תהלים קיח‬

Psalm 118:1-20 <> Ho-du la-do-nai ki^tov, ki l’o-lam chas-do. Yo-mar^na Yis-ra-eil, ki l’o-lam chas-do. Yom’ru^na beit Aharon, ki l’o-lam chas-do. Yom’ru^na yi-rei A-do-nai, ki l’o-lam chas-do.

Thank Adonai for God is good for God’s kindness endures forever. Let Israel declare: “for God’s kindness endures forever.” Let the House of Aaron declare: “for God’s kindness endures forever.” Let those who fear God declare: “for God’s kindness endures forever.”

<> Min ha-mei-tsar

From the narrowness [of distress]

ka-ra-ti Yah

I called God,

a-na-ni

God answered me

va-mer-chav Yah.

with the breadth of Divine relief.

A-do-nai li lo i-ra

Adonai is with me, I will not fear,

Mah ya-a-seh li a-dam. A-do-nai li b’oz-rai,

what can people do to me? Adonai is with me, to help me,

Va-a-ni ei-r’eh b’so-n’ai.

and I will see my enemies’ [defeat].

Tov la-cha-sot ba-do-nai

It is better to take refuge in Adonai

mi-b’to-ach ba-a-dam.

than to trust in humans.

Tov la-cha-sot ba-do-nai

It is better to take refuge in Adonai

mi-b’to-ach bi-n’di-vim.

than to trust in nobles.

Kawl^go-yim s’va-vu-ni

All nations surround me;

b’sheim A-do-nai ki a-mi-lam. Sa-bu-ni gam s’va’vu-ni

in Adonai’s Name, I cut them down. They surrounded me, they surround me;

b’sheim A-do-nai ki a-mi-lam.

in Adonai’s Name, I cut them down.

Sa-bu-ni chi-d’vo-rim

They surrounded me like bees, [but]

do-a-chu k’eish ko-tsim b’sheim A-do-nai ki a-mi-lam. Da-cho d’chi-ta-ni li-n’pol, va-do-nai aw-za-ra-ni. Aw-zi v’zim-rat Yah, va-y’hi li li-shu-ah.

174

they were extinguished like a thorn ﬁre; in Adonai’s Name, I cut them down. You pushed me again and again to fall, but Adonai helped me. The strength and retribution of God was [the cause of] my deliverance.

¨·«Ë–Èœ k ÈÀ ÈÃ Ï »„«‰ ºæ ∫«cŸ ÒÃÁ ÌÀ Ï«ÚŸ Ï Èœ k ¨ÏÕ‡TŸ◊œÈ ‡À –¯ÃÓ‡›È ∫«cŸ ÒÃÁ ÌÀ Ï«ÚŸ Ï Èœ k ¨Ô&¯⁄‰Ã‡ ˙ÈÕ· ‡À –»¯Ÿ Ó‡›È ∫«cŸ ÒÃÁ ÌÀ Ï«ÚŸ Ï Èœ k ¨À ÈŸ È ÈÕ‡Yœ È ‡À –»¯Ÿ Ó‡›È ∫«cŸ ÒÃÁ ÌÀ Ï«ÚŸ Ï Èœ k ¯Ã ˆÕnÃ‰ Ôœ Ó ºæ ¨dÀ i Èœ˙‡TJ Èœ À ÀÚ ÆdÀ È ·À ÁYŒ nÃ· ¨‡TÈœ‡ ‡¿ Èœ Ï À ÈŸ È ÆÌÀ „À‡ Èœ Ï ‰Œ◊⁄ÚÃi ‰ÃÓ ¨ÈTŸ Ê›ÚŸa Èœ Ï À ÈŸ È ÆÈÀ‡Ÿ›˘Ÿ· ‰Œ ‡YŒ ‡ Èœ ⁄‡ÃÂ ¨À ÈŸ ÈÃa ˙«Ò⁄ ÁÃÏ ·«Ë ÆÌÀ „À‡Àa Ã ÁË› Ÿ aœÓ À ÈŸ ÈÃa ˙«Ò⁄ ÁÃÏ ·«Ë ÆÌÈœ ·ÈDŸ œ a Ã ÁË› Ÿ aœÓ Èœ »·À·ŸÒ Ìœ È«b–ÏÀ k ÆÌÃ ÏÈœ Ó⁄‡ Èœ k À ÈŸ È ÌÕ÷Ÿa Èœ »·À·ŸÒ ÌÃ ‚ Èœ »aÃÒ ÆÌÃ ÏÈœ Ó⁄‡ Èœ k À ÈŸ È ÌÕ÷Ÿa ÌÈX›·Eœ Î Èœ »aÃÒ ÌÈœ ˆ«˜ ÷Õ‡Ÿk »Î⁄ ÚI∆ ÆÌÃ ÏÈœ Ó⁄‡ Èœ k À ÈŸ È ÌÕ÷Ÿa ¨Ï›tŸœ Ï Èœ Ã˙Èœ ÁE ‰›ÁÀc ÆÈœ TÀ Ê⁄ Ú À ÈŸ ÈÃ Â ¨dÀ È ˙TŸ ÓœÊŸ Â Èœ fÀÚ Æ‰ÀÚ»÷Èœ Ï Èœ Ï Èœ ‰ŸÈÃ Â

Songs of Praise

175

Temple Emanuel

The purpose of all prayer is to uplift the words, to return them to their source above. The world was created by the

downward flow of letters: Our task is to form those letters into words and take them back to God. If you come to know this dual process, your prayer may be joined to the constant flow of Creation — word to word, voice to voice, breath to breath, thought to thought. The words fly upward and come before God. As God turns to look at the ascending word, life flows through all the worlds and prayer receives its answer. All this happens in an instant and all this happens continually. Time has no meaning in the sight of God. The divine spring is ever-flowing; make yourself into a channel to receive the waters from above.1 —R ABBI R AMI SHAPIRO, YOUR WOR D IS FIR E

w Psalm 118

From my distress, I cried out: “Yah!” The divine name “Yah,” a shortened form of the name YHWH, occurs

frequently in biblical poetry, and, unlike the unvocalized Tetragrammaton (whose pronunciation is considered taboo), is pronounced as written. It also appears in the common psalmodic exclamation “Halleluyah!” (literally, “Praise Yah!”) and is frequently an element in Hebrew personal names — for example, Isaiah (Hebrew, Yishayahu, “Yah’s help”), Uriah (“Yah’s light”), Nehemiah (“Yah’s consolation”).2 —JOEL ROSENBERG, KOL HANESHAMA

w THE BLADE OF GRASS SINGS TO THE RIVER

Even for the little ones like me, one among the throng, for the children of poverty on disappointment’s shores, the river hums its song, lovingly hums its song. The sun’s gentle caress touches it now and then, and I, too, am reﬂected in waters that ﬂow green, and in the river’s depths each one of us is deep. My ever-deepening image streaming away to the sea is swallowed up, erased on the edge of vanishing. And with the river’s voice, the ever-silent soul, with the river’s psalm, sings praises of the world.3

—LEAH GOLDBERG, TR ANSLATED BY M.F. FROM MARCIA FALK, THE BOOK OF BLESSINGS P. 86

(1) Rabbi Rami Shapiro; (2) Joel Rosenberg; (3) Leah Goldberg.

Morning Service for Shabbat & Festivals

Kol ri-nah vi-shu-ah B’a-haw-lei tsa-di-kim.

Hallel

The sound of joyous song and deliverance is in the tents of the righteous: the

Y’min A-do-nai o-sah cha-yil.

right hand of Adonai performs deeds of valor.

Y’min A-do-nai ro-mei-mah.

The right hand of Adonai is exalted, the

Y’min A-do-nai o-sah cha-yil.

right hand of Adonai performs deeds of valor.

Lo^a-mut ki^ech-yeh,

I shall not die; for I shall live

v’a-sa-peir ma-a-sei Yah.

and relate the deeds of God.

Ya-sor yi-s’ra-ni Yah,

God has severely chastised me,

v’la-ma-vet lo n’ta-ta-ni.

but unto death God has not handed me.

<> Pit-chu li sha-a-rei tse-dek,

Open for me the gates of righteousness;

a-vo vam o-deh Yah. Zeh ha-sha-ar la-do-nai, tsa-di-kim ya-vo-u vo.

I will enter them. I will give thanks to God. This gate is Adonai’s, the righteous shall enter it.

176

‰ÀÚ»÷Èœ Â ‰À pX Ï«˜ ¨ÌÈNÈœ cÃˆ ÈÕ Ïﬂ‰À‡Ÿa ÆÏœ ÈÀ Á ‰À◊Ú› À ÈŸ È ÔÈœ ÓŸÈ ¨‰ÀÓÕÓ«¯ À ÈŸ È ÔÈœ ÓŸÈ ÆÏœ ÈÀ Á ‰À◊Ú› À ÈŸ È ÔÈœ ÓŸÈ ¨‰Œ ÈŸ ÁŒ‡–Èœ k ˙»ÓÀ‡–‡¿ ÆdÀ È ÈÕ◊⁄ÚÃÓ ¯Õ tÃÒ⁄‡ÃÂ ¨dÀ i Èœ pUŸ qœÈ ¯›qÃÈ ÆÈœ À À˙Ÿ ‡¿ ˙Œ ÂÀnÃÏŸÂ ¨˜CŒ ˆ ÈV⁄ Ú÷ Ã Èœ Ï »ÁŸ˙œt ºæ ÆdÀ È ‰C«‡ ÌÀ· ‡›·À‡ ¨À ÈŸ ÈÃ Ï ¯ÃÚg Ã Ã‰ ‰Œ Ê Æ«· »‡›·ÀÈ ÌÈNÈœ cÃˆ

EACH OF THE FOLLOWING VERSES IS RECITED TWICE:

‫כט‬-‫כא‬:‫תהלים קיח‬

Psalm 118:21-29 Od’cha ki a-ni-ta-ni

I thank You for You answered me

va-t’hi li li-shu-ah.

and You have been my deliverance.

E-ven ma-a-su ha-bo-nim ha-y’tah l’rosh pi-nah. Mei-eit A-do-nai ha-y’tah zot, hi nif’lat b’ei-nei-nu.

The stone which the builders scorned became the cornerstone. This is Adonai’s doing, it is a marvel in our eyes.

Zeh ha-yom a-sah A-do-nai,

This day was made by Adonai,

Na-gi-lah v’nis-m’cha vo.

let us exult and rejoice in God.

¨Èœ À˙Èœ ⁄ Ú Èœ k ^E«‡ Æ‰ÀÚ»÷Èœ Ï Èœ Ï Èœ ‰ŸzÃÂ ¨ÌÈœ «aÃ‰ »Ò⁄‡ÀÓ ÔŒ ·Œ‡ Æ‰À pœ t ÷‡&¯ŸÏ ‰À˙ŸÈÀ‰ ¨˙‡›f ‰À˙ŸÈÀ‰ À ÈŸ È ˙Õ‡ÕÓ Æ»ÈÕ ÈÕÚŸa ˙‡À ÏŸÙœ ‡Èœ ‰ ¨À ÈŸ È ‰À◊ÀÚ Ì«iÃ‰ ‰Œ Ê Æ«· ‰À ÁŸÓ◊ Ÿ œ Ÿ Â ‰À ÏÈœ ‚À

DURING SUKKOT, WHEN ONE IS HOLDING THE THE FOUR SPECIES, THEY ARE WAVED ON THE VERSES BELOW. EACH OF THE FOLLOWING VERSES IS SAID FIRST BY THE CHAZZAN, THEN BY THE CONGREGATION.

<> A-na A-do-nai ho-shi-ah na.

We implore You, Adonai, deliver us!

A-na A-do-nai ho-shi-ah na.

We implore You, Adonai, deliver us!

A-na A-do-nai hats-li-cha na.

We implore You, Adonai, make us successful!

A-na A-do-nai hats-li-cha na.

We implore You, Adonai, make us successful!

∫‡À p ∫‡À p ∫‡À  ∫‡À 

‰ÀÚÈœ÷Â‰ À ÈŸ È ‰ÀÚÈœ÷Â‰ À ÈŸ È ‰À ÁÈœ ÏŸˆÃ‰ À ÈŸ È ‰À ÁÈœ ÏŸˆÃ‰ À ÈŸ È

‡À pÀ‡ ºæ ‡À pÀ‡ ‡À pÀ‡ ‡À pÀ‡

Songs of Praise

177

Temple Emanuel

Psalm 118:19 “Open for me the gates of righteousness.”

These words suggest several different meanings. Open up the gates of righteousness for me — either because I am one of the righteous and deserve to gain entrance or because I hope to receive charity through the righteousness of others. Or perhaps, open up the gates of righteousness to me, that I too may learn to open up my heart, thus becoming one of the righteous.

The welcoming gesture of opening the gates leads to greater justice in our world. Those who pass through the gates of righteousness and open them to others enter God’s gateway to sing Yah’s praises among a community of the righteous.1

—R ABBI R AMI SHAPIRO, KOL HANESHAMA

w Psalm 118:21–22 “Rosh pinah” not only refers to the cornerstone but to the keystone. The Psalmist is pointing out that we must see that every nation, every person has a place among God’s wonders. It was a common occurrence for the workers building a wall to reject a stone for the foundation because its sides were not straight. The architect would know that among these rejects with slanted sides could be found one perfectly shaped to be the exalted central stone of the arch.2 —ER IC MENDELSOHN, KOL HANESHAMA

w Psalm 118:25

T he mood of the lines, “We implore You, Adonai, deliver us! We implore You, Adonai, make us success-

ful!” does not correspond with the jubilance of the victory parade dramatized in this psalm. The rest of the psalm is rich with praise; only here do we ﬁnd the urgency and terseness of petition. This petition reveals the essence of a relationship with God. Just as God’s mitzvot speak to us in the imperative, “Do this… don’t do this,” so we acknowledge the closeness of our relationship by also speaking to God in the imperative: “Send us… help us.” If we cannot speak of our most basic needs in prayer, when can we speak of them?3 —HER BERT LEV INE, KOL HANESHAMA

(1) Rabbi Rami Shapiro; (2) Eric Mendelsohn; (3) Herbert Levine.

Hallel

Morning Service for Shabbat & Festivals

178

EACH OF THE FOLLOWING VERSES IS RECITED TWICE:

Ba-ruch ha-ba

Blessed is the one who comes

b’sheim A-do-nai

in the name of Adonai;

Bei-rach-nu-chem mi-beit A-do-nai.

we bless you from Adonai’s house.

Eil A-do-nai va-ya-er la-nu

Almighty, Adonai, Who gave us light;

i-s’ru^chag ba-a-vo-tim,

bind the festival sacriﬁces with ropes

Ad kar-not ha-miz-bei-ach.

[to be brought] to the corners of the Altar.

Ei-li A-tah

You are my Almighty

v’o-de-cha

and I will give thanks to You;

E-lo-hai a-ro-m’me-cha.

‡ÀaÃ‰ _»¯Àa ¨À ÈŸ È ÌÕ÷Ÿa ÆÀÈŸ È ˙ÈÕaœÓ ÌŒ Î»Ÿ ÎUÕa ¨»À Ï ¯Œ ‡ÀiÃ Â À ÈŸ È ÏÕ‡ ¨ÌÈœ˙·› ⁄ ÚÃa ‚Ã Á–»¯Ÿ Òœ‡ ÆÃ ÁÕaŸÊœ nÃ‰ ˙«YK „ÃÚ ‰ÀzÃ‡ Èœ ÏÕ‡ À jC«‡Ÿ Â ÆÀ jŒÓŸÓ«¯⁄‡ ÈÃ‰¿€‡

My God, I will exalt You.

DURING SUKKOT, WHEN ONE IS HOLDING THE THE FOUR SPECIES, THEY ARE WAVED ON THE VERSE BELOW.

<> Ho-du la-do-nai ki^tov,

Thank Adonai for God is good,

ki l’o-lam chas-do.

for God’s kindness endures forever.

¨·«Ë–Èœ k ÈÀ ÈÃ Ï »„«‰ ºæ Æ«cŸ ÒÃÁ ÌÀ Ï«ÚŸ Ï Èœ k

EACH OF THE FOLLOWING VERSES IS RECITED ONCE:

Y’ha-l’lu-cha A-do-nai E-lo-hei-nu kawl^ma-a-se-cha,

Your praise, Adonai our God [will be proclaimed by] all Your works,

va-cha-si-de-cha tsa-di-kim

Your pious ones, the righteous,

o-sei r’tso-ne-cha,

who do Your will; and

v’chawl^am-cha beit Yis-ra-eil

all Your people, the House of Israel,

b’ri-nah yo-du vi-var’chu,

will joyfully thank and bless,

vi-shab’chu vi-fa-a-ru

praise and glorify,

vi-rom’mu v’ya-a-ri-tsu

exalt and revere,

v’yak’di-shu v’yam-li-chu

sanctify and proclaim the sovereignty

et shim-cha mal-kei-nu,

of Your Name, our Sovereign.

ki l’cha tov l’ho-dot

For to You it is good to give thanks,

ul’shim-cha na-eh l’za-meir,

and to Your Name it is ﬁtting to sing

<> ki mei-o-lam v’ad o-lam

praises, for from this world to the next,

A-tah Eil.

You are Almighty.

Ba-ruch A-tah A-do-nai,

Blessed are You, Adonai,

Me-lech m’hu-lal ba-tish-ba-chot.

Sovereign, Who is extolled with praises.

»ÈÕ‰¿€‡ À ÈŸ È ^»ÏŸ ÏÃ‰ŸÈ ¨^ÈŒ◊⁄ÚÃÓ–ÏÀ k ÌÈNÈœ cÃˆ ^ÈCÈœ Ò⁄ÁÃÂ ¨^Œ «ˆY ÈÕ◊«Ú ÏÕ‡TŸ◊œÈ ˙ÈÕa ^Ÿ nÃÚ–ÏÀ ÎŸÂ »ÎYÀ·Èœ Â »„«È ‰À pXŸ a »¯⁄‡ÀÙÈœ Â »ÁŸ a÷ Ã Èœ Â »ˆÈX⁄ ÚÃÈŸ Â »ÓŸ Ó«¯Èœ Â »ÎÈœ ÏŸÓÃÈŸ Â »÷Èœ cOÃ ÈŸ Â ¨»Õ kŸÏÃÓ ^Ÿ Ó÷ œ ˙Œ ‡ ˙«„«‰Ÿ Ï ·«Ë ^Ÿ Ï Èœ k ¨¯ÕnÃÊŸ Ï ‰Œ ‡À ^Ÿ Ó÷ œ Ÿ Ï» ÌÀ Ï«Ú „ÃÚŸÂ ÌÀ Ï«ÚÕÓ Èœ k ºæ ÆÏÕ‡ ‰ÀzÃ‡ ¨À ÈŸ È ‰ÀzÃ‡ _»¯Àa Æ˙«ÁÀa÷ Ÿ œzÃa ÏÀ l‹‰ŸÓ _Œ ÏŒÓ

ON CHANUKAH IF IT IS NOT SHABBAT AND ON ROSH CHODESH THE CHAZZAN RECITES CHATSI KADDISH ON PAGE 48 AND CONTINUES WITH THE TORAH SERVICE ON PAGE 104. AT ALL OTHER TIMES THE CHAZZAN CONTINUES WITH KADDISH SHALEIM ON PAGE 100 BEFORE CONTINUING WITH THE TORAH SERVICE ON PAGE 104.

Songs of Praise

179

Temple Emanuel

THE RIVER SINGS TO THE STONE

I kissed the stone in the cold of her dream for she is the silence and I am the psalm, she is the riddle and I the riddler, the two of us cut from one eternity. I kissed the solitary ﬂesh of the stone— she, the sworn faithful, and I who betray, she, the enduring, and I who pass on, she the earth’s secrets, and I who tell all. And I knew when I touched a speechless heart: I am the poet and she is the world.1 —LEAH GO

Do not think that the words of prayer as you say them go up to God. It is not the words themselves that ascend: it is rather the burning desire of your heart that rises like smoke towards heaven. If your prayer consists only of words and letters, and does not contain your heart’s desire— how can it rise up to God?

(1) Leah Goldberg; (2) Rabbi Arthur Green & Barry W. Holtz, trans.

Morning Service for Shabbat & Festivals

Psalms for Rosh Chodesh, Elul, and Chanukah

180

IN MANY CONGREGATIONS, PSALM 27 IS RECITED FROM ROSH CHODESH ELUL THROUGH SH’MINI ATSERET.

Adonai Ori L’Da-vid, A-do-nai o-ri v’yish’i mi-mi i-rah? A-do-nai ma-oz cha-yei mi-mi ef-chad? Bik’rov a-lai m’rei-im le-e-chol et^b’sa-ri tsa-rai v’o-y’vai li hei-mah cash’lu v’na-fa-lu. Im ta-cha-neh a-lai ma-cha-neh lo yi-rah li-bi, im ta-kum a-lai mil’cha-mah b’zot a-ni bo-tei-ach. A-chat sha-al-ti mei-eit A-do-nai i-tah a-va-keish

Psalm 27 By David, Adonai is my light and my salvation, whom shall I fear? Adonai is the strength of my life, of whom shall I be afraid? When evildoers approach me to devour my ﬂesh— my tormentors and my foes they stumble and fall. If an army should encamp against me, my heart would not fear; if war were to rise against me, in this I trust. One thing I request of Adonai, [only] that I seek,

shiv’ti b’veit A-do-nai,

that I may dwell in the House of Adonai

kawl^y’mei A-do-nai,

all the days of my life,

la-ch-zot b’no-am^A-do-nai

to behold the pleasantness of Adonai,

u-l’va-keir b’hei-cha-lo.

and to meditate in God’s sanctuary.

Ki yits’p’nei-ni b’yu-ko

For God will hide me in God’s Tabernacle

b’yom ra-ah, yas’ti-rei-ni b’sei-ter a-haw-lo

on the day of distress, God will conceal me in the shelter of God’s Tent,

b’tsur y’ro-m’mei-ni.

upon a rock God will lift me.

V’a-tah ya-rom ro-shi

And now my head is raised high

al o-y’vai s’vi-vo-tai

above my enemies around me;

b’ez’b’cha b’a-haw-lo

and I will offer in God’s Tent,

ziv’chei t’ru-ah, a-shi-rah va-a-za-m’rah la-do-nai.

sacriﬁes [accompanied] with trumpets of joy, I will sing and chant to Adonai.

Sh’ma A-do-nai ko-li ek-rah,

Adonai, hear my voice when I call;

v’chaw-nei-ni v’a-nei-ni.

be gracious to me and answer me.

L’cha a-mar li-bi, bak’shu pa-nav,

Of You, my heart has said,“Seek my Presence,”

et^pa-ne-cha A-do-nai a-va-keish.

Your Presence, Adonai I will seek.

Al tas’teir pa-ne-cha mi-me-ni, al tat b’af av’de-cha, ez’ra-ti ha-yi-ta, al tit’shei-ni v’al ta-az’vei-ni E-lo-hei yish’i.

Conceal not Your Presence from me, do not turn away Your servant in anger. You have been my help; neither cast me off nor abandon me, God of my deliverance.

‫יי אורי‬ ¨„œ ÂÀ „ŸÏ Èœ Ú÷ Ÿ œ ÈŸ Â ÈX«‡ À ÈŸ È ¨‡TÈœ‡ Èœ nœÓ ÈÃ iÃ Á Ê«ÚÀÓ À ÈŸ È ∫„À ÁŸÙŒ‡ Èœ nœÓ ¨ÌÈœ ÚVŸ Ó ÈÃ ÏÀÚ ·&¯Oœ a ÈXÀ◊Ÿa–˙Œ ‡ Ï›Î€‡ŒÏ Èœ Ï ÈÃ·ŸÈ›‡ŸÂ ÈUÀ ˆ ∫»ÏÀ ÙÀŸ Â »ÏŸ÷Àk ‰ÀnÕ‰ ‰Œ ⁄ ÁÃÓ ÈÃ ÏÀÚ ‰Œ ⁄ ÁÃz Ìœ‡ ¨Èœ aœÏ ‡TÈœ È ‡¿ ‰ÀÓÀÁŸÏœÓ ÈÃ ÏÀÚ Ì»˜Àz Ìœ‡ ∫Ã ÁÕË«· Èœ Ã‡ ˙‡›ÊŸa ¨À ÈŸ È ˙Õ‡ÕÓ ÈœzŸÏÃ‡÷ À ˙Ã ÁÃ‡ ÷Õ w⁄·Ã‡ dÀ˙«‡ ¨À ÈŸ È ˙ÈÕ·Ÿa ÈœzŸ·÷ œ ÈÃ iÃ Á ÈÕÓŸÈ–ÏÀ k À ÈŸ È–ÌÃÚ› Ÿ a ˙«Ê⁄ ÁÃÏ ∫«ÏÀ ÎÈÕ‰Ÿa ¯Õ wÃ·ŸÏ» ‰›k‹ÒŸa Èœ Õ Ÿ tŸˆœÈ Èœ k ¨‰ÀÚT Ì«ÈŸ a «Ïﬂ‰À‡ ¯Œ˙ÕÒŸa Èœ VœzŸÒÃÈ ∫Èœ ÕÓŸÓ«¯Ÿ È ¯»ˆŸ a ¨Èœ÷‡&¯ Ì»¯À È ‰ÀzÃÚŸÂ ÈÃ˙«·Èœ ·ŸÒ ÈÃ·ŸÈ›‡ ÏÃÚ «ÏÀ‰À‡Ÿ· ‰À ÁŸaŸÊŒ ‡ŸÂ ¨‰ÀÚ»¯Ÿ˙ ÈÕ ÁŸ·œÊ ∫ÈÀ ÈÃ Ï ‰TŸ nÃÊ⁄‡ÃÂ ‰TÈœ÷À‡ ¨‡TOŒ ‡ Èœ Ï«˜ À ÈŸ È ÚÃÓ÷ Ÿ ∫Èœ Õ ⁄ ÚŸÂ Èœ Õ À ÁŸÂ ¨ÈÀ À Ù »÷Ÿ wÃa ¨Èœ aœÏ ¯ÃÓÀ‡ ^Ÿ Ï ∫÷Õ wÃ·⁄‡ À ÈŸ È _ÈŒ À t–˙Œ ‡ ¨Èœ pŒ nœÓ ^ÈŒ À t ¯ÕzŸÒÃz ÏÃ‡ ¨^Œ cŸ·ÃÚ ÛÃ‡Ÿa ËÃz ÏÃ‡ ¨À˙Èœ ÈÀ‰ Èœ˙TŸ ÊŒ Ú Èœ Õ·ŸÊÃÚÃz ÏÃ‡ŸÂ Èœ Õ÷Ÿhœz ÏÃ‡ ∫Èœ Ú÷ Ÿ œ È ÈÕ‰¿€‡

Psalms for Rosh Chodesh, Elul, and Chanukah

181

Ki^a-vi v’e-mi a-za-vu-ni,

¨Èœ »·À Ê⁄ Ú Èœ nœ‡ŸÂ Èœ ·À‡–Èœ k ∫Èœ Õ ÙŸÒÃ‡ÃÈ ÈÀ ÈÃ Â ¨^Œ kYA ÀÃ ÈŸ È Èœ V«‰ ¨¯«÷Èœ Ó ÁU›‡Ÿa Èœ Õ ÁŸ» ∫ÈTY›÷ ÔÃÚÃÓŸÏ ¨ÈTÀ ˆ ÷Œ ÙŒŸ a Èœ Õ Ÿzœz–ÏÃ‡ ¯MŒ÷ ÈBÕÚ Èœ · »ÓJ Èœ k ∫ÒÀÓÀÁ Ã ÁÕÙÈœ Â ˙«‡Yœ Ï ¨ÈœzŸÃÓ€‡Œ‰ ‡Õ Ï»Ï ∫ÌÈœ iÃ Á ıWŒ ‡Ÿa À ÈŸ È–·»ËŸ a ¨À ÈŸ È ÏŒ ‡ ‰Õ »K ºæ ^Œ aœÏ ıÕÓ⁄‡ÃÈŸ Â ˜Ã Ê⁄ Á ∫ÀÈŸ È–ÏŒ ‡ ‰Õ »KŸ Â

When my father and mother abandon me,

va-do-nai ya-as-fei-ni.

Adonai will gather me up.

Ho-rei-ni A-do-nai dar-ke-cha,

Adonai, teach me Your way,

u-n’chei-ni b’o-rach mi-shor,

and lead me in the path of uprightness,

l’ma-an shor’rai.

because of my watchers.

Al^tit’nei-ni b’ne-fesh tsa-rai,

Do not deliver me to the will of my tormentors,

ki ka-mu bi ei-dei she-ker

for false witnesses have risen against me,

vi-fei-ach cha-mas.

who breathe violence.

Lu-lai he-e-man’ti, li-r’ot

Had I not believed that I would see

b’tuv^A-do-nai b’e-rets cha-yim.

Temple Emanuel

the goodness of Adonai in the land of living.

Ka-vei el A-do-nai,

Hope to Adonai,

cha-zak v’ya-a-meits li-be-cha

be strong and God will give you courage;

v’ka-vei el^A-do-nai.

and hope to Adonai.

IN MANY CONGREGATIONS, PSALM 104 IS RECITED ON ROSH CHODESH.

Bar’chi Naf ’shi Ba-r’chi naf-shi et^A-do-nai

Psalm 104 My soul, bless Adonai;

A-do-nai E-lo-hai ga-dal-tah m’od

Adonai, my God, You are greatly exalted;

hod v’ha-dar la-vash-ta.

with beauty and splendor are You clothed.

O-teh or ka-sal’mah no-teh sha-ma-yim ka-y’ri-ah. Ha-m’ka-reh va-ma-yim a-li-yo-tav ha^sam a-vim r’chu-vu ha-m’ha-leich al^kan-fei^ru-ach. O-seh mal’a-chav ru-chot m’sha-r’tav eish lo-heit. Ya-sad^e-rets al^m’cho-ne-ha

Enwrapped in light, garment-like, God spreads out the heavens like a curtain. The One Who covers God’s upper chambers with water, The One Who makes clouds God’s chariot, The One Who walks upon wings of wind. The One Who makes winds God’s messengers, ﬂaming ﬁres God’s servants. The One Who established the earth upon its foundations,

bal^ti-mot o-lam va-ed.

[so] that it shall never be moved.

T’hom ka-l’vush ki-si-to,

The deep, God covered as with a garment;

al^ha-rim ya-am-du^ma-yim. Min^ga-a-ra-t’cha y’nu-sun mi^kol ra-am-cha yei-cha-fei-zun.

the waters remain on mountains. At Your shout they retreated, at Your thunderous voice they hastened away.

Ya-a-lu har-rim yei-r’du b’ka-ot,

They go up mountains, down into valleys,

el^m’kom zeh ya-sad’ta la-hem.

to the speciﬁc place You founded for them.

G’vul sam’ta bal^ya-a-vo-run bal^y’shu-vun l’cha-sot ha-a-rets.

You set a boundary [which] they may not cross, lest they return to cover the earth.

‫ברכי נפשי‬ ¨À ÈŸ È–˙Œ ‡ Èœ÷ŸÙÃ Èœ ÎYÀa „›‡Ÿn ÀzŸÏAÀ b ÈÃ‰¿€‡ À ÈŸ È ∫Àz÷ Ÿ À·ÀÏ ¯À „À‰ŸÂ „«‰ ‰ÀÓŸÏy › Ã Ã k ¯«‡ ‰Œ ËÚ› ∫‰ÀÚÈXŸ ÈÃ k Ìœ ÈÃÓ÷ À ‰Œ Ë« ÂÈÀ˙«iœ Ï⁄Ú Ìœ ÈÃnÃ· ‰WJŸ ÓÃ‰ »·»ÎY ÌÈœ ·ÀÚ–ÌÀy › Ã‰ ∫Ã Á»¯–ÈÕ ÙŸÃ k–ÏÃÚ _Õ lÃ‰ŸÓÃ‰ ˙«Á»¯ ÂÈÀ ÎÀ‡ŸÏÃÓ ‰Œ◊Ú› ∫ËÕ‰¿ ÷Õ‡ ÂÈÀ˙YÀ÷ŸÓ ıWŒ ‡–„ÃÒÀÈ À‰ÈŒ «ÎŸ Ó–ÏÃÚ ∫„Œ ÚÀÂ ÌÀ Ï«Ú Ë«nœz–ÏÃa ¨«˙Èœ qœk ÷»·Ÿ lÃk Ì«‰Ÿz ∫Ìœ ÈÀÓ–»„Ÿ ÓÃÚÃÈ ÌÈXÀ‰–ÏÃÚ Ô»Ò»Ÿ È ^Ÿ˙T⁄ ÚÃb–Ôœ Ó ∫Ô»ÊÕ ÙÀÁÕÈ ^Ÿ ÓÃÚU Ï«˜–Ôœ Ó ¨˙«ÚJŸ · »„YÕ È ÌÈXÀ‰ »Ï⁄ ÚÃÈ ∫ÌŒ ‰ÀÏ ÀzEÃÒÀÈ ‰Œ Ê Ì«˜Ÿ Ó–ÏŒ ‡ Ô»¯›·⁄ÚÃÈ–ÏÃa ÀzŸÓ◊ Ã Ï»·Ÿ b ∫ıWÀ‡À‰ ˙«qÃ ÎŸÏ Ô»·‹÷ŸÈ–ÏÃa

Morning Service for Shabbat & Festivals

Ha-m’sha-lei-ach ma-e-ya-nim ba-n’cha-lim bein ha-rim y’ha-lei-chun. Yash’ku kawl^cha-y’to sa-dai yish-b’ru f’ra-im ts’ma-am. A-lei-hem of^ha-sha-ma-yim yish-kon mi-bein a-fa-im yit’nu kol. Mah-skeh ha-rim mei-a-li-yo-tav mi-p’ri ma-a-se-cha tis’bah ha-a-rets.

Psalms for Rosh Chodesh, Elul, and Chanukah

The One Who sends springs into streams to ﬂow between the mountains; to water all the beasts of the ﬁelds; the wild ones quench their thirst. Over them dwell the birds of the sky, from among the branches, they give voice. [You] Who waters the mountains from God’s upper chambers, from the fruit of Your works the earth is sated.

Mats’mi-ach cha-tsir la-b’hei-ma

[You] Who causes grass to sprout for cattle,

v’ei-sev la-a-vo-dat ha-a-dam

and vegetation for the labor of humankind,

l’ho-tsi le-chem min^ha-a-rets.

to bring forth bread from the earth;

V’ya-yin y’sa-mach l’vav^e-nosh

wine to cheer the heart of humanity,

l’hats’hil pa-nim mi-sha-men

to make [his] face shine from oil,

v’le-chem l’vav^e-nosh yis’ad.

and bread to sustain the heart of humanity.

Yis’b’u a-tsei A-do-nai Ar-zei l’va-non a-sher na-tah. A-sher^sham tsi-pa-rim y’ka-nei-nu

Adonai’s trees are sated, the cedars of Lebanon that God planted; where birds make their nests,

cha-si-dah b’ro-shim bei-tah.

the stork — the ﬁrs are her home.

Ha-rim ha-g’vo-him la-y’ei-lim

The high mountains [are] for the wild goats,

s’la-im mach’seh la-sh’fa-nim.

the rocks a refuge for the rabbits.

A-sah ya-rei-ach l’mo-a-dim

God made the moon to ﬁx seasons,

she-mesh ya-dah m’vo-o. Ta-shet cho-shech vi-y’hi lai-lah bo tir’mosh kawl^cha-y’to^ya-ar.

the sun knows its place to set. You made darkness and night comes, in which all the beasts of the forest move about.

Ha-k’ﬁ-rim sho-a-gim la-te-ref

—The young lions roar for prey,

u-l’va-keish mei-eil awch-lam.

and seek their food from the Almighty.

Tiz-rach ha-she-mesh yei-a-sei-fun

[When] the sun rises, they gather

v’el^m’o-no-tam yir’ba-tsun.

and come into their dens to lie.

Yei-tsei a-dam l’faw-aw-lo

Humans go out to their work,

v’la-a-vo-da-to a-dei^a-rev.

to their labor until evening.

Mah^ra-bu ma-a-se-cha A-do-nai ku-lam b’chawch-ma a-si-ta ma-l’ah ha-a-rets kin’ya-ne-cha. Zeh ha-yam ga-dol u-r’chav ya-da-yim,

How many are Your works, Adonai! You made them all with wisdom; the earth is full of Your possessions! This sea, great and wide—

sham-re-mesh v-ein mis-par

therein are innumerable creeping things,

cha-yot k’ta-not im^g’do-lot.

animals small and great.

Sham a-ni-yot y’ha-lei-chun li-v’ya-tan zeh ya-tsar’ta l’sa-chel bo.

There ships travel; this Leviathan You formed to frolic with.

182

ÌÈœ ÏÀÁŸpÃa ÌÈœ À ÈŸ ÚÃÓ Ã ÁÕl÷ Ã Ÿ ÓÃ‰ ∫Ô»ÎÕ lÃ‰ŸÈ ÌÈXÀ‰ ÔÈÕa ÈÀ „◊ À «˙Ÿ ÈÃ Á–ÏÀ k »˜Ÿ÷ÃÈ ∫ÌÀ‡ÀÓŸˆ ÌÈœ‡TŸ Ù »¯Ÿ a÷ Ÿ œÈ Ô«kŸ÷œÈ Ìœ ÈÃÓg À Ã‰–Û«Ú ÌŒ ‰ÈÕ Ï⁄Ú ∫Ï«˜ »ŸzœÈ ÌÈœ‡ÀÙflÚ ÔÈÕaœÓ ÌÈXÀ‰ ‰MŸ÷ÃÓ ÂÈÀ˙«iœ Ï⁄ÚÕÓ ∫ıWÀ‡À‰ ÚÃa◊ Ÿ œz ^ÈŒ◊⁄ÚÃÓ ÈXŸ tœÓ ‰ÀÓÕ‰ŸaÃÏ ¯Èœ ˆÀÁ Ã ÁÈœ ÓŸˆÃÓ ÌÀ „À‡À‰ ˙A›·⁄ÚÃÏ ·Œ◊ÕÚŸÂ ∫ıWÀ‡À‰ Ôœ Ó ÌŒ ÁŒÏ–‡Èœ ˆ«‰Ÿ Ï ˘«€‡–·Ã·ŸÏ ÁÃn◊ Ã Ÿ È Ôœ ÈÃ ÈŸ Â ÔŒ Ó÷ À œ Ó ÌÈœ À t ÏÈœ ‰ŸˆÃ‰ŸÏ ∫„ÀÚŸÒœÈ ˘«€‡–·Ã·ŸÏ ÌŒ ÁŒÏŸÂ À ÈŸ È ÈÕ ˆ⁄Ú »ÚŸ a◊ Ÿ œÈ ∫ÚÀËÀ ¯Œ÷⁄‡ Ô«À·ŸÏ ÈÕ ÊYÃ‡ »Õ pKŸ È ÌÈXfltœˆ ÌÀ÷–¯Œ÷⁄‡ ∫dÀ˙ÈÕa ÌÈœ÷«¯Ÿ a ‰À „Èœ Ò⁄Á ÌÈœ ÏÕÚŸiÃ Ï ÌÈœ ‰·› Ÿ bÃ‰ ÌÈXÀ‰ ∫ÌÈœ pÃ Ù÷ Ÿ Ã Ï ‰Œ ÒŸÁÃÓ ÌÈœ ÚÀÏŸÒ ÌÈD⁄ Ú«ÓŸ Ï Ã ÁVÀ È ‰À◊ÀÚ ∫«‡«·Ÿ Ó ÚAÀ È ÷Œ Ó÷ Œ ‰À ÏŸÈÀ Ï Èœ ‰ŸÈœ Â _Œ˘Á› ˙Œ÷Àz ∫¯ÃÚÀÈ–«˙Ÿ ÈÃ Á–ÏÀ k ◊›ÓYœ˙–«a ÛWÀhÃÏ ÌÈœ ‚⁄‡÷ › ÌÈXÈœ ÙŸkÃ‰ ∫ÌÀ ÏŸÎÀ‡ ÏÕ‡ÕÓ ÷Õ wÃ·ŸÏ» Ô»ÙÕÒÀ‡ÕÈ ÷Œ Ó÷ Œ Ã‰ ÁUŸ Êœz ∫Ô»ˆÀaYœ È ÌÀ˙› «ÚŸ Ó–ÏŒ ‡ŸÂ «ÏflÚÀÙŸÏ ÌÀ „À‡ ‡Õ ˆÕÈ ∫·WÀÚ–ÈB⁄ Ú «˙À „·› ⁄ ÚÃÏŸÂ À ÈŸ È ^ÈŒ◊⁄ÚÃÓ »aU–‰ÀÓ À˙Èœ◊ÀÚ ‰ÀÓŸÎÀÁŸa ÌÀ l‹k ∫^Œ À ÈŸ N ıWÀ‡À‰ ‰À‡ŸÏÀÓ ¨Ìœ ÈÀ „ÀÈ ·Ã ÁY» Ï«„À b ÌÀ iÃ‰ ‰Œ Ê ¯À tŸÒœÓ ÔÈÕ‡ŸÂ ◊Œ ÓW–ÌÀ÷ ∫˙«ÏIŸ b–Ìœ Ú ˙«pÃËO ˙«iÃ Á Ô»ÎÕ lÃ‰ŸÈ ˙«iœ fl‡ ÌÀ÷ ∫«a ˜Œ Á◊ Ã Ÿ Ï ÀzYÃ ˆÀÈ ‰Œ Ê ÔÀ˙ÀÈŸ Âœ Ï

183

Ku-lam ei-le-cha y’sa-bei-run la-teit awch-lam b’i-to. Ti-tein la-hem yil-ko-tun

They all look to You expectantly, to provide their food in its time. [When] You gave it to them, they gather it in;

tif-tach yad’cha

[when] You open Your hand,

yis-b’un tov.

they are sated with goodness.

Tas-tir pa-ne-cha yi-ba-hei-lun

When You hide Your face, they are panic-stricken;

to-seif ru-cham yig-va-un

when You gather in their breath, they perish,

v’el^a-fa-ram y’shu-vun.

and to their dust they return.

T’sha-lach ru-cha-cha yi-ba-rei-un

When You send Your spirit, they will be created [anew];

u-t’cha-deish p’nei a-da-mah.

and You will renew the face of the earth.

Y’hi ch’vod A-do-nai l’o-lam

The glory of Adonai will endure forever,

yi-s’mach A-do-nai b’ma-a-sav.

Adonai will rejoice in God’s works—

Ha-ma-bit la-a-rets va-tir’ad

Who gazes upon the earth and it trembles;

yi-gah be-ha-rim v’ye-e-sa-ni.

Who touches the mountains and they erupt.

A-shi-rah la-do-nai b’cha-yai a-za-m’rah la-lo-hai b’o-di.

Psalms for Rosh Chodesh, Elul, and Chanukah

Yeh-e-rav a-lav si-chi a-no-chi es-mach ba-do-nai. Yi-ta-mu cha-ta-im min ha-a-rets u-r’sha-im od ei-nam ba-r’chi naf-shi et^A-do-nai, Ha-l’lu-yah!

I will sing to Adonai with my life; I will offer hymns to my God as long as I am alive. May my words be pleasant to God; I will rejoice in Adonai. Sin will be excised from the earth, and the wicked will be no more. My soul bless Adonai, Praise God.

Temple Emanuel

Ô»¯Õa◊ Ã Ÿ È ^ÈŒ ÏÕ‡ ÌÀ l‹k ∫«zœ ÚŸa ÌÀ ÏŸÎÀ‡ ˙Õ˙ÀÏ Ô»ËSŸ ÏœÈ ÌŒ ‰ÀÏ ÔÕzœz ^EÀ È ÁÃzŸÙœz ∫·«Ë Ô»ÚŸ a◊ Ÿ œÈ Ô»ÏÕ‰ÀaœÈ ^ÈŒ À t ¯ÈœzŸÒÃz Ô»ÚÀ ÂŸ ‚œÈ ÌÀ Á»¯ ÛÕÒz › ∫Ô»·»÷Ÿ È ÌTÀ Ù⁄Ú–ÏŒ ‡ŸÂ ^⁄ Á»¯ ÁÃ l÷ Ã Ÿz Ô»‡VÀaœÈ ∫‰ÀÓÀ„⁄‡ ÈÕ Ÿ t ÷Õ cÃÁŸ˙» ÌÀ Ï«ÚŸ Ï À ÈŸ È „«·Ÿ Î Èœ ‰ŸÈ ∫ÂÈÀ◊⁄ÚÃÓŸa À ÈŸ È ÁÃÓ◊ Ÿ œÈ „ÀÚYœzÃÂ ıWÀ‡ÀÏ ËÈœ aÃnÃ‰ ∫»À÷€ÚŒÈŸ Â ÌÈXÀ‰Œa ÚÃ bœÈ ÈÀ iÃ ÁŸa À ÈŸ ÈÃ Ï ‰TÈœ÷À‡ ∫ÈD«ÚŸ a ÈÃ‰¿‡Õ Ï ‰TŸ nÃÊ⁄‡ Èœ ÁÈœ◊ ÂÈÀ ÏÀÚ ·U€ÚŒÈ ºæ ∫ÀÈŸ ÈÃa ÁÃÓ◊ Ÿ Œ ‡ Èœ Î› À‡ ıWÀ‡À‰ Ôœ Ó ÌÈœ‡ÀhÃÁ »nÃzœÈ ÌÀ ÈÕ‡ „«Ú ÌÈœ Ú÷ À Y» À ÈŸ È–˙Œ ‡ Èœ÷ŸÙÃ Èœ ÎYÀa ∫dÀ È»ÏŸ ÏÃ‰

Morning Service for Shabbat & Festivals

Psalms for Rosh Chodesh, Elul, and Chanukah

184

IN MANY CONGREGATIONS, PSALM 30 IS RECITED ON EACH DAY OF CHANUKAH.

Mizmor Shir Chanukat Habayit l’David Miz-mor, shir cha-nu-kat ha-ba-yit, l’Da-vid. A-ro-mim-cha A-do-nai di-li-ta-ni, v’lo si-mach-ta o-y’vai li. A-do-nai E-lo-hai, shi-vu-a-ti ei-le-cha va-tir-pa-ei-ni.

‫מזמור שיר חנכת הבית לדוד‬

A Psalm, a song for the inauguration of the Temple, by David. I will exalt You, Adonai, for You have upheld me, and not let my foes rejoice over me, Adonai, my God, I cried out to You, and You healed me.

A-do-nai, he-e-li-ta min sh’ol naf-shi,

Adonai, You raised my soul from the lower world.

chi-yi-ta-ni mi-yawr-di vor.

You have kept me alive, lest I descend to the pit.

Za-m’ru la-do-nai cha-si-dav,

Sing to Adonai, [you] pious ones,

v’ho-du l’zei-cher kawd-sho.

and give thanks to God’s holy Name.

Ki re-ga b’a-po,

For God’s anger lasts only a moment,

cha-yim bir-tso-no. Ba-e-rev ya-lin be-chi, v’la-bo-ker ri-na.

but there is [long] life in God’s conciliation. In the evening, one retires weeping, but in the morning there is [a cry of] joy!

Va-a-ni a-mar-ti v’shal-vi,

I said, in my serenity,

bal^e-mot l’o-lam.

I would not be moved.

A-do-nai, bir-tso-n’cha,

[But,] Adonai, it was Your will [alone]

he-e-mad-ta l’ha-r’ri oz.

that established my mountain as a stronghold.

His-tar-ta fa-ne-cha, ha-yi-ti niv-hal. Ei-le-cha, A-do-nai, ek-ra, v’el A-do-nai et-cha-nan.

When You concealed Your Presence, I was terriﬁed. To You, Adonai, I called, and my Master I beseeched.

Ma^be-tsa b’da-mi?

What gain is there in [the shedding of] my blood?

B’rid-ti el sha-chat?

In my going down to destruction?

Ha-yo-d’cha a-far?

Will the dust acknowledge You?

Ha-ya-gid a-mi-te-cha? Sh’ma A-do-nai v’ha-nei-ni, A-do-nai he-yei o-zeir li.

Psalm 30

Ha-fach-ta mis-p’di l’ma-chol li, pi-tach-ta sa-ki, va-t’a-z’rei-ni sim-cha. L’ma-an y’za-mer-cha cha-vod v’lo yi-dom, A-do-nai E-lo-hai, l’o-lam o-de-cha,

Will it proclaim Your truth? Hear [me] Adonai, and be gracious to me, Adonai, be a help to me. You have turned my mourning into dancing, You have loosened my sackcloth and supported me with joy. In order that my soul might sing to You and not be stilled, Adonai, my God, forever will I thank You.

¯Èœ÷ ¯«ÓŸ Êœ Ó ∫„œ ÂÀ „ŸÏ ˙œ ÈÃaÃ‰ ˙Ã k‹⁄ Á ¨Èœ À˙Èœ lD Èœ k À ÈŸ È ^Ÿ ÓœÓ«¯⁄‡ ∫Èœ Ï ÈÃ·ŸÈ›‡ ÀzŸÁÃn◊ œ ‡¿Ÿ Â ¨ÈÀ‰¿€‡ À ÈŸ È ∫Èœ Õ‡ÀtYœzÃÂ ^ÈŒ ÏÕ‡ ÈœzŸÚÃ»œ÷ ¨Èœ÷ŸÙÃ Ï«‡Ÿ÷ Ôœ Ó À˙Èœ Ï€ÚŒ‰ À ÈŸ È ∫¯«· ÈDYÀ iœ Ó Èœ Ã˙Èœ iœ Á ¨ÂÈÀ „Èœ Ò⁄Á À ÈŸ ÈÃ Ï »¯Ÿ nÃÊ ∫«˘EJ ¯Œ ÎÕÊŸ Ï »„«‰Ÿ Â ¨«tÃ‡Ÿa ÚÃ ‚W Èœ k ¨««ˆYœ a ÌÈœ iÃ Á Èœ ÎŒa ÔÈœ ÏÀÈ ·WŒ ÚÀa ∫‰À pX ¯M›aÃÏŸÂ ¨Èœ ÂŸ Ï÷ Ã Ÿ · ÈœzYÃÓÀ‡ Èœ ⁄‡ÃÂ ∫ÌÀ Ï«ÚŸ Ï Ë«nŒ ‡–ÏÃa ^Ÿ «ˆYœ a À ÈŸ È ¨Ê›Ú ÈXYÃ‰ŸÏ ‰ÀzEÃÓ€ÚŒ‰ ¨^ÈŒ À Ù ÀzYÃzŸÒœ‰ ∫ÏÀ‰Ÿ·œ Èœ˙Èœ ÈÀ‰ ¨‡TOŒ ‡ À ÈŸ È ^ÈŒ ÏÕ‡ ∫ÔÀ pÃ ÁŸ˙Œ‡ ÈÀ I⁄‡ ÏŒ ‡ŸÂ ¨Èœ ÓÀ„Ÿa ÚÃ ˆŒa–‰ÃÓ ¨˙Ã Á÷ À ÏŒ ‡ ÈœzEXŸ a ¯À ÙÀÚ ^E«ÈÃ‰ ∫^ŒzœÓ⁄‡ „Èœ bÃÈ⁄ ‰ ¨Èœ Õ pÀ ÁŸÂ À ÈŸ È ÚÃÓ÷ Ÿ ∫Èœ Ï ¯Õ Ê›Ú ‰Õ È€‰ À ÈŸ È ¨Èœ Ï Ï«ÁÀÓŸÏ ÈDŸ tŸÒœÓ ÀzŸÎÃÙÀ‰ ºæ Èœ w◊ Ã ÀzŸÁÃzœt ∫‰À ÁŸÓ◊ œ Èœ VŸ fÃ‡ŸzÃÂ „«·À Î ^YŒ nÃÊŸ È ÔÃÚÃÓŸÏ ¨Ì›cœÈ ‡¿Ÿ Â ∫À jC«‡ ÌÀ Ï«ÚŸ Ï ÈÃ‰¿€‡ À ÈŸ È

185

Torah Ser vice for Simchat Torah

Torah Service for Simchat Torah Ko-ha-ne-cha yil-b’shu^tse-dek v’cha-si-de-cha y’ra-nei-nu.

Hakafot l’simchat torah Let those who serve You be clothed in righteousness, and Your devoted Ones sing for joy.

V’a-mar ba-yom ha-hu:

And it will be said on that day:

“Hi-nei E-lo-hei-nu zeh,

“Behold, this is our God!

ki-vi-nu lo v’yo-shi-ei-nu

We have hoped for God and God delivered us.

zeh A-do-nai ki-vi-nu lo;

This is Adonai, for God we have hoped;

na-gi-lah v’nis-m’cha bi-shu-a-to!”

Temple Emanuel

we will exalt and rejoice in God’s deliverance.”

‫הקפות לשמחת תורה‬ ^ÈŒ ⁄ ‰k› ¨˜CŒ ˆ≠»÷Ÿ aŸÏœÈ Æ»Õ UŸ È ^ÈCÈœ Ò⁄ÁÃÂ ∫‡»‰Ã‰ Ì«iÃa ¯ÃÓÀ‡ŸÂ ¨‰Œ Ê »ÈÕ‰¿€‡ ‰Õ œ ‰” ¨»ÕÚÈœ÷«ÈŸ Â «Ï »Èœ »N ª«Ï »Èœ »N À ÈŸ È ‰Œ Ê ‰À ÁŸÓ˘ ›Ÿ œ Ÿ Â ‰À ÏÈœ ‚À “°«˙ÀÚ»÷Èœ a

AS THE ARK IS OPENED, ALL STAND.

A-tah har’ei-tah la-da-at, ki A-do-nai Hu Ha-e-lo-him, ein od mil-va-do. L’o-sei nif’la-ot g’do-lot l’va-do, ki l’o-lam chas-do.

Ein Kamocha Ein ka-mo-cha va-e-lo-him,

You have been shown, that you may know, that Adonai is God, there is none else. God alone does great wonders, for God’s kindness endures forever.

There is None Like You There is none like You among gods,

a-do-nai, v’ein k’ma-a-se-cha.

my Master, and nothing like Your works.

Y’hi ch’vod A-do-nai l’o-lam,

Let Adonai be honored forever,

yis-mach A-do-nai b’ma-a-sav.

and Adonai will rejoice in God’s works.

Y’hi sheim A-do-nai m’vo-rach

The name of Adonai will be blessed

mei a-tah v’ad o-lam. Y’hi A-do-nai E-lo-hei-nu i-ma-nu, ka-a-sher ha-yah

from now forever. May Adonai our God be with us, as God was

im A-vo-tei-nu v’i-mo-tei-nu,

with our ancestors;

al ya-az-vei-nu v’al yit-shei-nu,

do not leave us and do not forsake us.

v’im-ru: “Ho-shi-ei-nu E-lo-hei Yi-shei-nu, l’ho-dot l’sheim kawd’she-cha, l’hish-ta-bei-ach bi-t’hi-la-te-cha.

And they say: “Deliver us O God, our Help, to give thanks to Your holy name, to triumph in Your praise.”

¨˙ÃÚAÀ Ï À˙Õ‡YÀ‰ ‰ÀzÃ‡ ¨ÌÈœ ‰¿€‡À‰ ‡»‰ À ÈŸ È Èœ k Æ«cÃ·ŸlœÓ „«Ú ÔÈÕ‡ ¨«cÃ·ŸÏ ˙«ÏIŸ ‚ ˙«‡À ÏŸÙœ ‰›˘ Õ Ú› Ÿ Ï Æ«cŸ ÒÃÁ ÌÀ Ï«ÚŸ Ï Èœ k

‫אין כמוך‬ ¨ÌÈœ ‰¿€‡À· ^«ÓÀ k ÔÈÕ‡ Æ^ÈŒ◊⁄ÚÃÓŸk ÔÈÕ‡ŸÂ ¨ÈÀ I⁄‡ ¨ÌÀ Ï«ÚŸ Ï À ÈŸ È „«·Ÿ Î Èœ ‰ŸÈ ÆÂÈ›˘⁄ÚÃÓŸa À ÈŸ È ÁÃÓ˘ ›Ÿ œ È _T›·ŸÓ À ÈŸ È ÌÕ÷ Èœ ‰ŸÈ ∫ÌÀ Ï«Ú „ÃÚŸÂ ‰ÀzÃÚÕÓ ¨»ÀnœÚ »ÈÕ‰¿€‡ À ÈŸ È Èœ ‰ŸÈ ‰À ÈÀ‰ ¯Œ÷⁄‡Ãk ¨∆ »ÈÕ˙«nœ‡ŸÂ »ÈÕ˙«·⁄‡ Ìœ Ú Æ»Õ÷ŸhœÈ ÏÃ‡ŸÂ »Õ·ŸÊÃÚÃÈ ÏÃ‡ »ÕÚÈœ÷«‰” ∫»¯Ÿ Óœ‡ŸÂ ¨»ÕÚ÷ Ÿ œ È ÈÕ‰¿€‡ ¨^Œ÷EJ ÌÕ÷ŸÏ ˙«„«‰Ÿ Ï “Æ^Œ˙Àlœ‰Ÿ˙œa Ã ÁÕaÃz÷ Ÿ œ ‰ŸÏ

Morning Service for Shabbat & Festivals

Torah Ser vice for Simchat Torah

A-do-nai Me-lech, A-do-nai Ma-lach, Adonai is Sovereign, Adonai was Sovereign, A-do-nai yim-loch, l’o-lam va-ed.

Adonai will be Sovereign forever and ever.

A-do-nai oz l’a-mo yi-tein,

Adonai will give strength to God’s people,

A-do-nai y’va-reich et^a-mo va-sha-lom.

Adonai will bless God’s people with peace.

186

¨_À ÏÀÓ À ÈŸ È ¨_Œ ÏŒÓ À ÈŸ È Æ„Œ ÚÀÂ ÌÀ ÏÚ› Ÿ Ï _¿Ÿ ÓœÈ À ÈŸ È ÔÕzœÈ «nÃÚŸÏ Ê›Ú À ÈŸ È _VÀ·ŸÈ À ÈŸ È ÆÌ«ÏÀgÃ· «nÃÚ–˙Œ ‡

THE TORAH IS REMOVED FROM THE ARK.

Ha-vu go-del lei-lo-hei-nu, ut-nu cha-vod la-To-rah.

Let us ascribe greatness to our God and give honor to the Torah.

Ki mi-Tsi-on tei-tsei To-rah

For from Zion will go forth the Torah,

u-d’var A-do-nai mi-ru-sha-la-yim.

and the word of Adonai from Jerusalem.

Ba-ruch she-na-tan To-rah

Blessed is the One Who gave the Torah

l’a-mo Yis-ra-eil bik-du-sha-to.

to the people Israel in God’s holiness.

¨»ÈÕ‰¿‡Õ Ï ÏC›‚ »·À‰ Æ‰T«zÃ Ï „«·À Î »Ÿ˙» ¨‰T«˙ ‡Õ ˆÕz Ô«iœ vœÓ Èœ k ∫Ìœ ÈÀ Ï˘ À »¯Èœ Ó À ÈŸ È ¯Ã·E» ‰T«z ÔÃ˙ÀpŒ÷ _»¯Àa ∫«˙ÀgHOœ a ÏÕ‡TŸ◊œÈ «nÃÚŸÏ

THE FOLLOWING TWO LINES ARE SAID BY THE READER AND REPEATED BY THE CONGREGATION.

Sh’ma Yis-ra-eil, A-do-nai E-lo-hei-nu,

Listen, Israel: Adonai is our God

A-do-nai E-chad.

Adonai is One.

E-chad E-lo-hei-nu,

One is our God,

Ga-dol A-do-nei-nu,

great is our Master;

Ka-dosh Sh’mo.

holy is God’s Name.

ÏÕ‡TŸ◊œÈ ÚÃÓ÷ Ÿ ¨»ÈÕ‰¿€‡ À ÈŸ È ∫„À ÁŒ‡ À ÈŸ È ¨»ÈÕ‰¿€‡ „À ÁŒ‡ ¨»Õ «„⁄‡ Ï«„À b Æ«ÓŸ÷ ÷«„J

BOWING TOWARD THE ARK, ALL SAY:

Gad-lu la-do-nai i-ti u-n’ro-m’ma sh’mo yach-dav.

Declare the greatness of Adonai with me, and let us exalt God’s Name together.

¨Èœzœ‡ À ÈŸ ÈÃ Ï »ÏŸ cÃb ºæ ÆÂÀ cŸÁÃÈ «ÓŸ÷ ‰ÀÓŸÓ«¯Ÿ »

THE FIRST HAKAFA:

A-na A-do-nai, ho-shi-ah na.

We implore You, Adonai, deliver us!

A-na A-do-nai, hats-li-cha na.

We implore You, Adonai, grant us success!

A-na A-do-nai,

We implore You, Adonai,

a-nei-nu v’yom ko-rei-nu.

answer us on the day we call!

E-lo-hei ha-ru-chot, ho-shi-ah na.

God of all spirits, deliver us!

Bo-chein l’va-vot, hats-li-cha na.

Examiner of hearts, grant us success!

Go-eil cha-zak, a-nei-nu v’yom ko-rei-nu.

Mighty Redeemer, answer us on the day we call!

∫‡À p ‰ÀÚÈœ÷Â‰ À ÈŸ È ∫‡À  ‰À ÁÈœ ÏŸˆÃ‰ À ÈŸ È ¨À ÈŸ È Æ»Õ‡YJ Ì«ÈŸ ·

‡À pÀ‡ ‡À pÀ‡ ‡À pÀ‡ »Õ ⁄ Ú

Æ‡À p ‰ÀÚÈœ÷«‰ ¨˙«Á»¯À‰ ÈÕ‰¿€‡ Æ‡À p ‰À ÁÈœ ÏŸˆÃ‰ ¨˙«·À·ŸÏ ÔÕ Á«a ¨˜À ÊÀ Á ÏÕ‡«b Æ»Õ‡YJ Ì«ÈŸ · »Õ ⁄ Ú

187

Torah Ser vice for Simchat Torah

Temple Emanuel

THE SECOND HAKAFA:

Do-veir ts’da-kot, ho-shi-ah na.

Speaker of righteousness, deliver us!

Ha-dur bi-l’vu-sho, hats-li-cha na.

Resplendently garbed, grant us success!

Va-tik v’cha-sid,

Mighty and Gracious One,

a-nei-nu v’yom ko-rei-nu.

answer us on the day we call!

Æ‡À p ‰ÀÚÈœ÷«‰ ¨˙«˜À „Ÿˆ ¯Õ·«c Æ‡À  ‰À ÁÈœ ÏŸˆÃ‰ ¨«÷»·Ÿ Ïœa ¯»„À‰ ¨„Èœ ÒÀÁŸÂ ˜Èœœ˙ÀÂ Æ»Õ‡YJ Ì«ÈŸ · »Õ ⁄ Ú

THE THIRD HAKAFA:

Zach v’ya-shar, ho-shi-ah na.

Æ‡À p ‰ÀÚÈœ÷«‰ ¨¯À÷ÀÈŸ Â _Ã Ê Æ‡À  ‰À ÁÈœ ÏŸˆÃ‰ ¨ÌÈœ lÃc ÏÕÓ«Á ¨·Èœ ËÕÓ» ·«Ë Æ»Õ‡YJ Ì«ÈŸ · »Õ ⁄ Ú

Pure and Upright One, deliver us!

Cho-meil da-lim, hats-li-cha na.

Merciful to the poor, grant us success!

Tov u-mei-tiv,

Benevolent and Bestower of goodness,

a-nei-nu v’yom ko-rei-nu.

answer us on the day we call! THE FOURTH HAKAFA:

Yo-dei-ah Mach-sha-vot, ho-shi-ah na. Ka-bir v’na-or, hats-li-cha na. Lo-veish ts’da-kot a-nei-nu v’yom ko-rei-nu.

Knower of thoughts, deliver us! Mighty and Glorious One, grant us success! Garbed in righteousness, answer us on the day we call!

Æ‡À p ‰ÃÀÚÈœ÷«‰ ¨˙«·À÷⁄ÁÃÓ ÃÚB«È Æ‡À  ‰À ÁÈœ ÏŸˆÃ‰ ¨¯«‡À Ÿ Â ¯Èœ aÃk ¨˙«˜À „Ÿˆ ÷Õ·«Ï Æ»Õ‡YJ Ì«ÈŸ · »Õ ⁄ Ú

THE FIFTH HAKAFA:

Me-lech o-la-mim, ho-shi-ah na. Na-or v’a-dir, hats-li-cha na. So-meich no-f’lim, a-nei-nu v’yom ko-rei-nu.

Æ‡À p ‰ÀÚÈœ÷«‰ ¨ÌÈœ ÓÀÏ«Ú _Œ ÏŒÓ Æ‡À  ‰À ÁÈœ ÏŸˆÃ‰ ¨¯Èœ cÃ‡ŸÂ ¯«‡À  ¨ÌÈœ ÏŸÙ« _ÕÓ«Ò Æ»Õ‡YJ Ì«ÈŸ · »Õ ⁄ Ú

Sovereign of the worlds, deliver us! Brilliant and Majestic One, grant us success! Supporter of the fallen, answer us on the day we call! THE SIXTH HAKAFA:

O-zeir da-lim, ho-shi-ah na. Po-deh u-ma-tsil, hats-li-cha na. Tsur o-la-mim, a-nei-nu v’yom ko-rei-nu.

Æ‡À p ‰ÀÚÈœ÷«‰ ¨ÌÈœ lÃc ¯Õ Ê«Ú Æ‡À  ‰À ÁÈœ ÏŸˆÃ‰ ¨ÏÈœ vÃÓ» ‰C«t ¨ÌÈœ ÓÀÏ«Ú ¯»ˆ Æ»Õ‡YJ Ì«ÈŸ · »Õ ⁄ Ú

Helper of the poor, deliver us! Redeemer and Saver, grant us success! Stronghold of the worlds, answer us on the day we call! THE SEVENTH HAKAFA:

Ka-dosh v’no-rah, ho-shi-ah na. Ra-chum v’cha-nun, hats-li-cha na. So-meir ha-b’rit, a-nei-nu v’yom ko-rei-nu. To-meich t’mi-mim, ho-shi-ah na. Ta-kif la-ad, hats-li-cha na. Ta-mim b’ma-a-sav, a-nei-nu v’yom ko-rei-nu.

Æ‡À p ‰ÀÚÈœ÷«‰ ¨‡T«Ÿ Â ÷«„J Æ‡À  ‰À ÁÈœ ÏŸˆÃ‰ ¨Ô»pÃ ÁŸÂ Ì»ÁU ¨˙ÈXŸ aÃ‰ ¯ÕÓ«÷ Æ»Õ‡YJ Ì«ÈŸ · »Õ ⁄ Ú

Holy and Awesome One, deliver us! Merciful and Gracious One, grant us success! Preserver of the covenant, answer us on the day we call! Supporter of the perfect ones, deliver us! Mighty forever, grant us success! Perfect in God’s ways, answer us on the day we call!

Æ‡À p ‰ÀÚÈœ÷«‰ ¨ÌÈœ ÓÈœ ÓŸz _ÕÓ«z Æ‡À  ‰À ÁÈœ ÏŸˆÃ‰ ¨„ÃÚÀÏ ÛÈœ wÃz ¨ÂÈÀ◊⁄ÚÃÓŸa ÌÈœ ÓÀz Æ»Õ‡YJ Ì«ÈŸ · »Õ ⁄ Ú

CONTINUE WITH THE TORAH SERVICE ON PAGE 104.

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Additional Readings & Commentary 1. Readings Related to the Prayer Service

Morning Blessings ..................................................................... 190 Sh’ma and its Blessings ............................................................... 192 Amidah .................................................................................... 195 Torah Service ............................................................................ 201 Aleinu ...................................................................................... 202 Mourners’ Kaddish ..................................................................... 203 Adon Olam ............................................................................... 218 2. Readings Related to Jewish Holidays

Shabbat .................................................................................... 219 Rosh Chodesh ............................................................................ 220 S’lichot ..................................................................................... 222 High Holidays ........................................................................... 223 Sukkot ..................................................................................... 226 Sh’mini Atseret .......................................................................... 228 Simchat Torah ........................................................................... 231 Tu B’Sh’vat ............................................................................... 232 Pesach ...................................................................................... 233 Shavuot .................................................................................... 235 Tisha b’Av ................................................................................ 236 3. Concluding Thoughts

Prayer ...................................................................................... 237 God ..........................................................................................240 For Comfort .............................................................................. 242 Tikkun Olam ............................................................................244 Community ...............................................................................246

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Section 1. Readings Related to the Prayer Service Morning Blessings Let us imagine a world without color, without regal red or leafy green, a world that bores the eye with gray. Praise to You, O Eternal, for all the colors of the rainbow, for eyes that are made for seeing, and for beauty that is its own excuse for being.

Let us imagine a world without sound, a world where deathly silence covers the earth like a shroud. Praise to You, O Eternal, for words that speak to our minds, for songs that lift our spirits, and for all those souls who know how to listen.

Let us imagine a world without order, where no one can predict the length of the day or the ﬂow of the tide. Imagine a universe where the planets leave their orbits and soar like meteors through the heavens and where the law of gravity is repealed at random. Praise to You, O Eternal, for the marvelous order of nature, from the stars in the sky to particles in the atom.

Let us imagine a world without love, a world in which the human spirit, incapable of caring, is locked in the prison of the self. Praise to You, O Eternal, for the capacity to feel happiness in another’s happiness and pain in another’s pain.

As the universe whispers of a oneness behind all that is, so the love in the heart calls on people everywhere to unite in pursuit of those ideals that make us human. As we sing of One God, we rejoice in the wonder of the universe and we pray for that day when all humankind will be one.1

Asher Yatsar (The Gift of the Body)

This passage invokes Creation —

the separation of sky and water, the fixing of the heavenly lights, the creation of winged creatures and fleet-footed animals. This poet imagines human beings with the best qualities of all the rest of creation. Even then our most elaborate praises would not suffice to express the immensity of the blessing we receive. We are therefore urged to honor our good fortune in God’s creative power with every organ of our bodies and with every imaginable verbal variation — that is all we can do in the face of the multiplicity of God’s wonders.2 w

A Legend: When God decided to create human beings, the angels were jealous, for angels had not been created in the Divine image. The angles plotted to hide the Divine image from human beings. One suggested burying it in the depths of the sea; another in the crag of a jagged mountain peak. But the most clever of the angels suggested, “No. Let us hide the Divine Image within each person. It’s the last place they’ll ever look.”3 (1) Source unknown; (2) Adapted from Rabbi Henry Cohen; (3) Midrash.

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Elohai N’shama MY SOUL HAS A VOICE

y soul has a voice struggling to be heard but where is the sound? What is in a prayer? The answer comes slowly. I have been carried when I couldn’t walk I have been pushed when I was afraid I have been bold when I felt free. Bitter tears I shed when I was in pain sweet and salty when happiness shook my body. But I trembled when I prayed in silence And I didn’t know why. Sing to the Lord! Louder…Go through the smoke. Can you see the letters dancing? The letters you have seen, but didn’t know. They form words, learn their meaning and then you will paint them. Sing a song like David, Write a Psalm like Solomon. I hear, I hear, but where are the women’s voices And their writing? I cry… They have been there all along. Push harder they will come across the thunder.

And what about the incomplete, distorted. Twisted, confused, refused? How do they get their voices heard? Those, you have to carry with a heavy heart and strong arms. I hear, I hear! Then you go up to the Torah, and they will sing with you. I heard the voice at a very young age, When prayers woke me up from the anesthetic. But I was different. I was a Jewish child. I heard the Voice: and I followed the Path. Now I have accepted the challenge: Light the candles, sing the prayers, read the words of the sages from the Book. Cry and shake, the world will be better When we all unite our voices. Mothers and daughters are also walking up the ladder We are not invisible any more.1

w TO BE A LAMPLIGHTER

The Hasid once asked: “Rebbe, what is a Jew’s task in this world?” The Rebbe answered: “A Jew is a lamplighter on the streets of the world. In olden days, there was a person in every town who would light the gas street-lamps with a light he carried at the end of a long pole. On the street corners, the lamps were there in readiness, waiting to be lit; a lamplighter has a pole with a flame supplied by the town. He knows that the fire is not his own, and he goes around lighting all the lamps on his route.” The Hasid asked: “But what if the lamp is in a desolate wilderness?” The Rebbe answered: “Then, too, one must light it. Let it be noted that there is a wilderness, and let the wilderness feel ashamed before the light.” The Hasid asked: “And that is a Jew’s mission?” The Rebbe thought for a long moment and then said: “Yes, that is a Jew’s calling.” The Hasid continued: “Rebbe, I see no lamps!” The Rebbe answered: “That is because you are not yet a lamplighter.” The Hasid asked: “How does one become a lamplighter?” The Rebbe replied: “One must begin with oneself, cleansing oneself, becoming more refined, then one sees the other as a source of light, waiting to be ignited.” Today, the lamps are there, but they need to be lit. It is written, “The soul of the human is a lamp of God,” [Proverbs 20:27] and it is also written, “A mitzvah is a lamp and the Torah is light.” [Proverbs 6:23] A Jew is one who goes around lighting up the souls of others with the light of Torah and mitzvot. Souls are in readiness to be lit. Sometimes they are around the corner. Sometimes they are in a wilderness or at sea. But there must be someone who goes out to put a light to these lamps, to ignite these souls. That is the true calling of a Jew — to be a lamplighter, an igniter of souls.2 (1) Esther I. Swerdloff-Naidis, M.D; (2) Adapted from Rabbi Menachem Mendel Schneerson.

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From the cowardice that shrinks from new truth, from the laziness that is content with half-truths, from the arrogance that thinks it know all truth, O, God of truth, deliver us.1

Kaddish d’Rabbanan

E verything depends on the person who stands in the front of the classroom. The teacher is not an automatic

fountain from which intellectual beverages may be obtained. He is either a witness or a stranger. To guide a pupil into the promised land, he must have been there himself. When asking, himself: Do I stand for what I teach? Do I believe what I say? He must be able to answer in the afﬁrmative. What we need more than anything else is not textbooks but text people. It is the personality of the teacher which is the text that the pupils read; the text that they will never forget.2—R ABBI ABR AHAM JOSHUA HESCHEL, THE INSECUR IT Y OF FR EEDOM, PG 237 KADDISH D’RABBANAN Most scholars agree that Kaddish d’Rabbanan is the most ancient form of the Kaddish prayer. It was used at the conclusion of study long before the Kaddish became a prayer of mourners. Its prayer is that the efforts of both students and teachers bring holiness and a sense of a divine presence into the world. This in turn should help them formulate a vision of peace that they can spread to all Israel, and ultimately to all the world. Kaddish d’Rabbanan, like all forms of the Kaddish, thus brings us in touch with the central purpose of prayer.3 —R ABBI DAV ID A. TEUTSCH, KOL HANESHAMA

Sh’ma and its Blessings Shirat Hayam — Song of the Sea x

MIRIAM’S SONG Chorus

A nd the women dancing with their timbrels

followed Miriam as she sang her song. Sing a song to the One whom we’ve exalted. Miriam and the women danced and danced the whole night long. Miriam was a weaver of unique variety, The tapestry she wove was one which sang our history. With every strand and every thread she crafted her delight, A woman touched with spirit, she dances toward the light. (Chorus) Miriam stood up on the shores and gazed across the sea, The wonder of this miracle she soon came to believe. Whoever thought the sea would part with an outstretched hand and we would pass to freedom and march to the promised land. (Chorus) Miriam the prophet took her timbrel in her hand and all the women followed her, just as she had planned. And Miriam raised her voice in song, she sang with praise and might: We’ve just lived through a miracle; we’re going to dance tonight. (Chorus)4 (1) Rabbi Mordechai Kaplan; (2) Rabbi Abraham Joshua Heschel; (3) Rabbi David A. Teutsch; (4) Debbie Friedman, based on Exodus 15.

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Ahava Rabah

W ith acts of great love

You embrace us, Adonai our God. With great acts of mercy You encompass us. You, Monarch, are our Sovereign, our father and our mother; For the sake of our fathers and mothers who are no more, Who trusted You. Whom You taught laws for life— Accept us, Be our teacher too. Our mother, Our fathermother ﬁlled with compassion, Sustain us with compassion And permit our knowing hearts To discern that we may understand, Then listen that we may learn and teach, Then observe that we may do and sustain All the words of Your Torah we shall study In love.

Give light for our eyes through Your Torah, Bring close our knowing hearts to Your mitzvot, And make the many truths our heart knows One,

Through love and awe of Your Name, And we shall never be confounded In time and the world. For in Your great and awesome Name, Filled with kedusha, We have trusted too, And rejoiced and exulted In the victories You have brought us. Brings us then with shalom From the four corners of the earth And escort us, heads upright, to that part of earth You call ours. For You are God Bringing victory, Choosing a different task for us From that which You have chosen for each other people And every other tongue: You have brought us close to Your great Name Through truth, That we may speak thankfully to You, Proving Your Oneness through our love. You are praised, Adonai, Choosing Israel Your people Through Your love.1

—R ABBI R ICHAR D LEV Y, ON W INGS OF AWE: A MACHZOR FOR ROSH HASHANAH AND YOM KIPPUR

(1) Rabbi Richard Levy.

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Sh’ma LISTEN

L isten! Israel, listen! Still the mind’s chatter, quiet the heart’s desire. The rush of life flows through me. The heart of eternity beats in my own chest. Listen. I am the fingers of a divine and infinite hand. I am the thoughts of a divine and infinite mind. There is only one reality, the Singular Source and Substance of all diversity. This One alone is God.1 —R ABBI R AMI SHAPIRO, YOUR WOR D IS FIR E

V’ahavta — First Paragraph of Sh’ma

S o you shall love what is holy with all your courage, with all your passion with all your strength. Let the words

that have come down shine in our words and our actions. We must teach our children to know and understand them. We must speak about what is good and holy within our homes, when we are working, when we are at play, when we lie down, and when we get up. Let the work of our hands speak of goodness. Let it run in our blood and glow from our doors and windows. We should love ourselves, for we are of God. We should love our neighbors as ourselves. We should love the stranger, for we were once strangers in the land of Egypt and have been strangers in all the lands of the world since. Let love ﬁll our hearts with its clear precious water. Heaven and earth observe how we cherish or spoil our world. Heaven and earth watch whether we choose life or choose death. We must choose life so our children’s children may live. Be quiet and listen to the still small voice, hear it, heed it and work for life. Let us remember and strive to be good. Let us remember to ﬁnd what is holy within and without.2 —MARGE PIERCY, THE ART OF BLESSING THE DAY

w The Hebrew word for doorpost is mezuzah. For thousands of years, Jews have posted small boxes, also know as mezuzot, on their doorposts. Inside each box is a small scroll containing the first and second paragraphs of the Sh’ma. When Jews enter their homes, they see the mezuzah, reminding them how one should act at home. Likewise, when Jews leave their houses, the mezuzah reminds them of the high level of behavior they are expected to maintain wherever they go.3 —ADAPTED FROM R ABBI JOSEPH TELUSHKIN, JEW ISH LITER ACY

(1) Rabbi Rami Shapiro; (2) Marge Piercy; (3) Rabbi Joseph Telushkin.

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Vayomer — Third paragraph of Sh’ma

The Vayomer focuses on remembering and reminders. We are asked in this paragraph to remember from whence we came — the Exodus, and we are asked to wear, kiss and look at the tsitsit, which are designed to help us remember.

“The importance of remembering the Exodus,” says Lisa Aikin in her book, The Hidden Beauty of the Sh’ma, “is not for its historical effect but rather for its spiritual effects that it gave us.” We lived in Egypt in captivity where materialism and ego-centered power poisoned our souls. You see when God heard the cries of the Jewish people, God heard more than cries. God heard the deep yearning of good souls who had the potential and desire to house God’s goodness. Whether the Exodus as a historical event is true or not, the treasure we carry away from this memory is that there was an escape out of darkness and pain, there was a miraculous shattering and splitting of belief systems and old systems that kept societies bound, there was a journeying into a desert and a healing that came in the form of freedom. This ancient memory is a guide for how we grow through many obstacles and situations in everyday life. So what better reminder do we have but the loose strands that hang from our tallit to remind us? Those strands are like energy lines that we can use to plug ourselves into God’s strength and power when we need to. When we say the Vayomer, when we kiss the tsitsit, when we gaze at them, let us cherish the memories that brought us all into being.1 —JUDY GR EENFELD

Amidah

A cantor who faces the holiness in the Ark rather than the curiosity of the congregation will realize that the audience is God. One will learn to realize that the task is not to entertain but to represent the people Israel. One will be carried away into moments in which they will forget the world, ignore the congregation and be overcome by the awareness of God in whose presence we stand. The congregation then will hear and sense that the cantor is not giving a recital but worshipping God, that to pray does not mean to listen to a singer but to identify oneself with what is being proclaimed in their name.2

—ADAPTED FROM R ABBI ABR AHAM JOSHUA HESCHEL, MOR AL GR ANDEUR AND SPIR ITUAL AUDACIT Y P. 122

H ow long must one stand in prayer? Rabbi Yehuda said, “Until one’s heart aches.”

—MIDR ASH TEHILLIM 61:2

(1)Judy Greenfeld; (2) Rabbi Abraham Joshua Heschel; (3) Midrash Tehillim 61:2.

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Dear God,

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UNTIE

We are bound with very tight knots. They choke off air and stop the blood from pulsating freely. The knots make us like computers with carefully controlled circuitry. The knots in our brains tie our creativity — our link with You. We follow the knot around in its intricacy — but it remains a knot. The knots in our hearts keep us from crying and dancing when we long to — They tie us to the posts of the fences that separate us from each other. The knots in our muscles keep our teeth clenched, our jaws locked, our legs crossed, our shoulders stooped, our backs bent, our chests from inhaling and exhaling the full sweetness of life’s breath. O, God, untie all our knots!1 —R ABBI SHEILA PELTZ WEINBERG

Amidah — Avot V’Imahot

Why do we say: “Our God and God of our ancestors?” There are two kinds of people who believe in God. Some believe because they have taken over the faith of their ancestors, and their faith is strong. Others have arrived at faith through thinking and studying. The difference between them is this: The advantage of the first is that, no matter what arguments may be brought against it, their faith cannot be shaken; their faith is firm because it was taken over from their ancestors. But there is one flaw in it: they have faith only in response to the command of human beings, and they have acquired it without studying and thinking for themselves. The advantage of the second is that, because they found God through much thinking, they have arrived at a faith of their own. But here too there is a flaw: it is easy to shake their faith by refuting it through evidence. But a person who unites both kinds of faith is invincible. And so we say, “Our God” with reference to our studies, and “God of our ancestors” with an eye to tradition. The same interpretation has been given to our saying, “God of Abraham, God of Isaac, and God of Jacob,” and not “God of Abraham, Isaac, and Jacob,” for this indicates that Isaac and Jacob did not merely take over the tradition of Abraham; they themselves searched for God.2 —MARTIN BUBER, TEN RUNGS: HASIDIC SAYINGS

(1) Rabbi Sheila Peltz Weinberg; (2) Martin Buber.

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The Eternal God is not the God of Abraham is not the

God of Isaac is not the God of Jacob is not the God of Sarah is not the God of Rebecca is not the God of Leah is not the God of Rachel is not the God of my childhood is not the God of my youth is not the God of my adulthood is not the God of my old age is not the God of my dying is not the God of my imagining. The Eternal God is not my creation. The Eternal God is not the God who chooses is not the God who commands is not the God who punishes is not the God who creates is not the God who destroys is not the God who makes me win is not the God who sees that my enemies lose. The Eternal God is not my creation. The Eternal God is the God who alone exists and who exists alone. When I am free from ancestors, free from traditions, free from truths, free from words, free from thoughts, free from even the need to be free, there is God, and there I am not. Blessed is the One at the heart of my emptiness.1 —R ABBI R AMI SHAPIRO, YOUR WOR D IS FIR E

(1) Rabbi Rami Shapiro.

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Amidah — Avodah

For what do I pray?

For health? For happiness? For wealth or fame? Who can say what will befall me? I do what I do in pursuit of what I desire, But only the hunt is mine; The victory is in other hands. I pray for nothing, For I am nothing. My desires are nor Yours. My needs are not Yours, Perhaps not even mine. I pray simply to stand and be present. For that is all I can do: Stand and be present. Present to You and what You bring This moment and this moment again. All there is, is You; Time and eternity, self and other — all You. So I pray to pray. I pray to be aware of the Being that is All and nothing, here and there, now and forever. On Rosh Chodesh and Chol Hamoed, add: On this day of (Rosh Chodesh, Pesakh, Sukkot) I remember the honor due my ancestors and the timeless truths they discovered in their journey toward holiness. I draw upon their insight to open my own eyes to the truths they perceived.1 —R ABBI R AMI SHAPIRO, YOUR WOR D IS FIR E

Amidah — Modim

Thank you, God, for the sweet gift of my individual life. My aim is to develop and expand my special talents to greater heights. I heed the words of the Talmud that remind us that “each blade of grass has an angel that stands over it and says: grow, grow, grow!” 2 —EDIE JUR MAIN

(1) Rabbi Rami Shapiro; (2) Edie Jurmain.

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Amidah — Peace THE PAINT BOX I had a paint box Each color glowing with delight. I had a paint box with colors Warm and cool and bright. I had no red for wounds and blood I had no black for an orphaned child. I had no white for the face of the dead I had no yellow for burning sands. I had orange for joy and life. I had green for buds and blooms, I had blue for clear bright skies. I had pink for dreams and rest. I sat down And painted 1 Peace. —TALI SHUR AK, AGE 13, MY SHALOM MY PEACE

Peace without truth is a false peace.

—MENACHEM MENDEL OF KOTSK

w AN APPENDIX TO THE VISION OF PEACE / TOSEFET LAHAZON HASHALOM

Don’t stop after beating the swords into ploughshares, don’t stop! Go on beating and make musical instruments out of them. Whoever wants to make war again will have to turn them into ploughshares ﬁrst.3 —YEHUDA AMICHAI

M aking peace is harder than making war.

—ADLAI STEVENSON

(1) Tali Shurak; (2) Menachem Mendel of Kotsk; (3) Yehuda Amichai; (4) Adlai Stevenson.

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BIRKAT HASHALOM

Peace is not the absence of conﬂict.

Peace is dealing with conﬂict While honoring justice. Peace is not the absence of anger. Peace is expressing anger While honoring compassion. Peace is not the absence of desire. Peace is allowing for desire without The fantasy that fulﬁllment brings happiness. Peace is not the absence of fear. Peace is knowing how to move through fear. Peace is not the absence of self. Peace is knowing that the self is absent. May I cultivate the skills to live in peace: To live with honor, To live with justice, To live with compassion, To live with desire, To live with fear, To live with self, To live with emptiness.1 —R ABBI R AMI SHAPIRO, YOUR WOR D IS FIR E

You cannot ﬁnd peace anywhere, save in yourself.

—R ABBI SIMCHA BUNAM

Elohai N’tsor O God, keep my tongue from evil and my lips from deceit. Help me to be silent in the face of derision, humble in the presence of all. Open my heart to Your Torah, and I will hasten to do Your Mitzvot. Save me with Your power; in time of trouble be my answer, that those who love You may rejoice.3 — R ABBI MAR BAR R ABINA, TALMUD BER ACHOT 17A

(1) Rabbi Rami Shapiro; (2) Rabbi Simcha Bunam; (3) Rabbi Mar bar Rabina, Talmud Berachot 17a.

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Torah

Why was the Torah not given in the Land of Israel? In order that the nations of the world should not have the excuse for saying, “Because it was given in Israel’s land, therefore we have not accepted it.” Another reason: to avoid dissension among the tribes. Else one might have said, “In my territory the Torah was given.” And the other might have said, “In my territory the Torah was given.” Therefore, the Torah was given in the desert, publicly and openly, in a place belonging to no one.

To three things the Torah is likened: to the desert, to ﬁre, and to water. This is to tell you that just as these three things are free to all who come into the world, so also are the words of the Torah free to all who come into the world.1 —MEKHILTA DE R ABBI ISHMAEL, EXODUS 20 :2

Mi Shebeirach

The sky is soft as a grandmother’s quilt, fleecy as sheep— sheep as you imagine them to be, not as they are. The leaves and grass are soft, too. They seem to heal you with their green fingers, their heady perfumes rising. The wind will open its arms, the field will catch you in its lap, they will rock you, rock you like a baby as you dreamed it in your deepest longing, not as it happens when you wish for it but as it’s told in an old, old story, a story you were born knowing and later forgot.2 —MARCIA FALK, THE BOOK OF BLESSINGS

w x

Mi she-bei-rach A-vo-tei-nu — Av-ra-ham Yits-chak v’Ya-a-kov, v’i-mo-tei-nu—Sa-rah, Riv-ka, Le-ah, v’Ra-chel. May the One who blessed our mothers, May the One who blessed our fathers, Hear our prayers, hear our prayer, hear our prayers And bless us as well. Bless us with the power of Your healing Bless us with the power of Your love May the pain and loneliness we’re feeling Be diminished by the power of Your love. Refrain: Mi she-bei-rach A-vo-tei-nu...3 —LISA LEV INE

(1) Mekhilta de Rabbi Ishmael, Exodus 20:2; (3) Marcia Falk; (3) Lisa Levine.

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Aleinu A-lei-nu l’sha-bei-ach

Ã ÁÕa÷ Ã Ÿ Ï »ÈÕ ÏÀÚ ¨Ï›kÃ‰ Ô«„⁄‡ÃÏ ‰À lHŸ b ˙Õ˙ÀÏ ¨˙Èœ÷‡VŸ a ¯Õ ˆ«ÈŸ Ï

It is our obligation to praise

la-a-don ha-kol

the Master of all,

la-teit g’du-la

to ascribe greatness to the

l’yo-tseir b’rei-shit

Creator of the [world in the] beginning:

A LTERNATIVE VERSION1

TR ADITIONAL VERSION she-lo a-sa-nu k’go-yei ha-a-ra-tsot v’lo sa-ma-nu k’mish-p’chot ha-a-da-ma she-lo sam chel-kei-nu ka-hem v’go-ra-lei-nu k’chawl^ha-mo-nam.

»À◊ÀÚ ‡`Œ÷ ¨˙«ˆT⁄‡À‰ ÈÕ È«‚Ÿ k »ÀÓ◊ À ‡¿Ÿ Â ¨‰ÀÓÀ„⁄‡À‰ ˙«ÁŸ t÷ Ÿ œ ÓŸk ÌÀ◊ ‡¿Œ÷ ¨ÌŒ ‰Àk »LŸ ÏŒÁ »Õ ÏT›‚ŸÂ ÆÌÀ «Ó⁄ ‰–ÏÀ ÎŸk

she-a-sah b’o-l’mo l’sho-not v’a-mim da-at d’ra-chav cho-nein l’chu-lam. A-mim o-sei che-sed u-va-rah mo-a-sim bi-l’sho-nam yik-r’u-hu v’yish-ma sha-v’tam.

«ÓŸ Ï«ÚŸ a ‰Ày › ÀÚ÷ Œ ÌÈœ nÃÚŸÂ ˙««÷Ÿ Ï ÂÈÀ ÎTŸ c ˙ÃÚÃc ∫ÌÀ l‹ÎŸÏ ÔÕ «Á „Œ ÒŒÁ ÈÕ˘ › «Ú ÌÈœ nÃÚ ÌÈœ Ò⁄‡«Ó ÚTÀ·» »‰»‡YOœ È ÌÀ «÷Ÿ Ïœa ÆÌÀ˙ÀÚŸÂÃ÷ ÚÃÓ÷ Ÿ œ ÈŸ Â

who has made us different from the other nations of the earth

who has made the world a web of languages and peoples,

and situated us in quite a different spot,

endowing all of them with the ability to know God’s ways.

and made our daily lot another kind from theirs,

And when they act in kindness, and turn away from cruelty,

and given us a destiny uncommon in this world.

and call to God in their own tongues, God listens to their prayer. —ARTHUR GR EEN,.KOL HANESHAMA

(1) Rabbi Arthur Green.

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Mourners’ Kaddish

PSALM 23

You are my shepherd; I have everything that I need. You make me lie down in green pastures; You lead me beside the still waters; You refresh my soul. You guide me on the paths of righteousness. so that I may serve You with love. Though I walk through the darkest valley or stand in the shadow of death, I am not afraid, for I know You are always with me. You spread a full table before me, even in times of great pain; You feast me with your abundance and honor me like a king, anointing my head with sweet oil, ﬁlling my cup to the brim. Surely goodness and mercy will follow me all the days of my life, and I will live in God’s radiance forever and ever.1 —STEPHEN MITCHELL

(1) translated by Stephen Mitchell.

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They had names like Auntie Bea and Aunt Laura and wore tight corsets. When you put your arms around them you could feel the wires. They had papery skins; cheeks like moths’ wings that trembled when you kissed them. Their husbands were dead, or they were called Sam, or Arthur, and wore hats even in summer. They smoked cigars that always went out and they let them go out. The old people had candies in their pockets, and Kleenex; they carried pictures of grandchildren and knew all the stories about who was related to whom, and why, and remembered them. When I was a child I was told all the stories again and again, who was related to whom, and why, and who died and why but I always forgot. Years later, I have no one to tell me the stories. I remember the ladies’ perfumes: lilac, carnation and rose; they smelled like sachets. And I remember arthritic fingers, wedding bands sunk in the flesh; I always imagined they’d have to cut them off. They kept trying to decide whose eyes I had, whose nose, what were my talents. I didn’t listen. Now I want to know, I want to know where I fit in that long line of descendants from the country of the old.1 —NEW EMANUEL MIN YAN PR AYER B

w YEISH KOCHAVIM

There are stars up above So far away we only see their light Long long after the star itself is gone And so it is with people that we loved Their memories keep shining, Ever brightly, though their time with us is done But the stars that light up the darkest night These are the lights that guide us As we live our days these are the ways we remember, we remember. 2

(1)Susan Glickman; (2) Hannah Senesh.

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FOR THOSE BELOVED WHO SURVIVE ME

M ourn me not with tears, ashes, or sackcloth, Nor dwell in darkness, sadness, or remorse. Remember that I love you, and wish for you a life of song. My immortality, if there be such for me, is not in tears, blame, or self-recrimination. But in the joy you give to others, in raising the fallen and loosening the fetters of the bound. In your loyalty to God’s special children — the widow, the orphan, the poor, the stranger in your gates, the weak — I take pride. Torn are the fringes of the tallit placed on my body, for the dead cannot praise You, O Lord. The dead have no mitzvot But your tallit is whole, and you are alive and alive you are called to mitzvot. You can choose, you can act, you can transform the world. My immortality is bound up with God’s eternity, with God’s justice, truth, and righteousness. And that eternity is strengthened by your loyalty and your love. Honor me with laughter and with goodness. With these, the better part of me lives on beyond the grave.1 —R ABBI HAROLD M. SCHULWEIS, FINDING EACH OTHER IN JUDAISM

OOK

(1) Rabbi Harold M. Schulweis.

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DREAM KADDISH: MEDITATION FROM BREAKAWAY

M y mother was calling from far, far away, perhaps another world.

The telephone was a model from the time of my birth: Black, heavy, with a rotary dial. But its cord was shimmering: Translucent, somewhat metallic and pulsating —ﬁlled with veins and blood —connecting us after her death. It is the silver cord that links the worlds, before and after we take our human breaths. The cycle, like the circular dial, rotates, yet the connection remains. The Kaddish is the silver cord.1 —DEBR A OR ENSTEIN, MOUR NING AND MITZVAH / LIFE CYCLES: JEW ISH WOMEN ON LIFE PASSAGES AND PERSONAL BY ANNE BR ENNER, P. 354

To open eyes when other close them, To hear when others do not wish to listen, To look when others turn away, To seek to understand when others give up. To rouse oneself when others accept To continue the struggle even when one is not strongest. To cry out when others keep silent, To be a Jew. It is that, it is ﬁrst of all that. And further to live when others are dead. And to remember when others have forgotten. 2

—EMANUEL EYDOUX [TR ANSLATED FROM THE FR ENCH BY JONATHAN MAGONET]

(1) Rabbi Debra Orenstein; (2) Emanuel Eydoux, translated by Jonathan Magonet.

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ALONE TOGETHER

No one knows my grief,

Treasures my private memory. I mourn alone. The grief is my own. Of my ﬂesh and bone I mourn alone. But I mourn in the midst of my people, In the minyan of mourning With others who cry and remember Their own loss. Alone together, An individual in community, Present to each other, We are each other’s comfort. Alone together We are each other’s consolation. Alone we are mortal, together immortal A community does not die. The kaddish requires community. A kaddish must be answered. A kaddish calls for response. Together we answer: Y’hei sh’mei rabah m’vorach.1 —R ABBI HAROLD M. SCHULWEIS, FINDING EACH OTHER IN JUDAISM

w AN ENGLISH KADDISH Yit-ga-dal v’yit-ka-dash sh’mei ra-ba…

M ay God’s name be sanctiﬁed and praised. Amen. May God’s design for this world, for us, and our people, lead us to justice and good. May God, who decreed that all who live must die, teach us to accept death — yet, with all our hearts, desire life. May God, whose plan for us is sometimes hidden, reveal the way to become stronger, having faced the trials of life. And may God, O-seh ha-sha-lom, be for us a source of comfort, strength and peace. And let us say: Amen.2 —PR AYER BOOK OF TEMPLE BETH HILLEL, VALLEY V ILLAGE, CALIFOR NIA

(1) Rabbi Harold M. Schulweis; (2) Prayerbook of Temple Beth Hillel.

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WHO WILL SAY KADDISH FOR ME?

I’m afraid

that when it is my time to go I’ll have no son I’ll have no daughter I’ll have no link to the Jewish world;

And they say my soul won’t rest despite what happened on earth unless someone says Kaddish for me. I’m afraid that when it is my time to go I’ll have no lover I’ll have no family I’ll have no link to the living world; And they say my soul won’t rest despite what happened on earth unless someone says Kaddish for me. I know that when it is my time to go I’ll have friends who love me I’ll have memories of loves past I’ll have touched others in a positive way; And they say my soul won’t rest despite what happened on earth unless someone says Kaddish for me. Can this be true, I wonder; for it seems unreasonable that my soul should be vulnerable to the words of those I leave behind. I suspect my soul will thrive if it is enriched by my actions while I am still here I suspect my soul is a bridge between what I’ve taken and what I give;

So I’ll live on earth seeking to enrich others, and seeking to enrich my soul in the process. And perhaps the people who have done nothing for humanity will rest, because someone said Kaddish for them. But I’m not going to wait and depend on the words spoken by others after I’m gone. I won’t count on Kaddish to take the place of the building I must do to enrich my soul. But they say my soul won’t rest despite what happened on earth unless someone says Kaddish for me; So if Kaddish must be said, I will say it now, For me, and for those who are waiting for someone to say Kaddish; It will be my advance reservation for soulful peace, but I won’t count on Kaddish to take the place of the building I must do to enrich my soul.1

A bridge that gets sturdier or weaker as I attempt to build it while alive. —STEVE BERGER

(1) Steve Berger.

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FROM BLOSSOMS

From blossoms comes

this brown paper bag of peaches we bought from the boy at the bend in the road where we turned toward signs painted Peaches. From laden boughs, from hands, from sweet fellowship in the bins, comes nectar at the roadside, succulent peaches we devour, dusty skin and all, comes the familiar dust of summer, dust we eat. O, to take what we love inside, to carry within us an orchard, to eat not only the skin, but the shade, not only the sugar, but the days, to hold the fruit in our hands, adore it, then bite into the round jubilance of peach. There are days we live as if death were nowhere in the background; from joy to joy to joy, from wing to wing, from blossom to blossom to impossible blossom, to sweet impossible blossom.1 —LI-YOUNG LEE

w EACH OF US HAS A NAME

E ach of us has a name

given by God and given by our parents Each of us has a name given by our stature and our smile and given by what we wear Each of us has a name given by the mountains and given by our walls Each of us has a name given by the stars and given by our neighbors Each of us has a name given by our sins

(1) Li-Young Lee; (2) Zelda, trans. by Marcia Falk.

and given by our longing Each of us has a name given by our enemies and given by our love Each of us has a name given by our celebrations and given by our work Each of us has a name given by the seasons and given by our blindness Each of us has a name given by the sea and given by our death.2

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IN MANY HOUSES In many houses all at once I see my mother and father and they are young as they walk in. Why should my tears come, to see them laughing? That they cannot see me is of no matter: I was once their dream; now they are mine.1 —DIANE COLE

w LIFE AFTER DEATH

These things I know:

How the living go on living And how the dead go on living with them so that in a forest even a dead tree casts a shadow and the leaves fall one by one and the branches break in the wind and the bark peels off slowly and the trunk cracks and the rain seeps in through the cracks and the trunk falls to the ground and the moss covers it and in the spring the rabbits ﬁnd it and build their nest inside the dead tree so that nothing is wasted in nature or in love.2 —LAUR A GILPIN

(1) Diane Cole; (2)Laura Gilpin.

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WHITE OWL FLIES INTO AND OUT OF THE FIELD

C oming down

out of the freezing sky with its depths of light, like an angel, or a buddha with wings, it was beautiful and accurate, striking the snow and whatever was there with a force that left the imprint of the tips of its wings — ﬁve feet apart — and the grabbing thrust of its feet, and the indentation of what had been running through the white valleys of the snow — and then it rose, gracefully, and ﬂew back to the frozen marshes, to lurk there, like a little lighthouse, in the blue shadows — so I thought: maybe death isn’t darkness, after all, but so much light wrapping itself around us — as soft as feathers — that we are instantly weary of looking, and looking, and shut our eyes, not without amazement, and let ourselves be carried, as through the translucence of mica to the river that is without the least dapple or shadow — that is nothing but light — scalding, aortal light — in which we are washed and washed out of our bones.1 —MARY OLIVER, HOUSE OF LIGHT

(1) Mary Oliver.

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DIMINISHED CHORD

We met in a choir.

He responded to the conductor’s request for a ride to and from rehearsals for the new alto with the crisp British accent recently arrived from London. I turned toward him with a smile and a nod— more than pleased with my ﬁrst impression: a handsome baritone—three rows behind me, his right hand shyly raised, his cheeks ﬂushed with embarrassment— when the choir as if cued—turned as one to see who’d... The following week and regularly thereafter, he asked me for coffee and Danish after rehearsals. I hadn’t yet acquired a taste for coffee— still preferred a cup of English tea, but the level of our conversations deepened as we discovered how much we had in common— love of music, singing, theater and kids, both previously married—divorced—he, two sons— I, one daughter. “Instant Family!” became a leitmotif that wove itself through my dreams. A few months passed, we wed, and continued singing together through forty melodious years. During rehearsals, and when we performed, I always turned towards him for a quick smile and a nod.... And still—I turn, with a tremulous smile at whoever’s eyes I happen to meet—because he’s no longer there. His familiar, well-loved baritone is tacet and its silence creates a diminished chord.1

(1) Norma Glickman.

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EPITAPH

W hen I die

Give what’s left of me away To children And old men that wait to die. And if you need to cry, Cry for your brother Walking the street beside you. And when you need me, Put your arms Around anyone And give them What you need to give to me. I want to leave you something, Something better Than words Or sounds. Look for me In the people I’ve known Or loved, And if you cannot give me away, At least let me live on in your eyes And not on your mind. You can love me most By letting Hands touch hands, By letting Bodies touch bodies, And by letting go Of children That need to be free. Love doesn’t die, People do. So, when all that’s left of me Is love, Give me away.1 —MER R IT MALLOY

(1) Merrit Malloy.

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AILEY, BALDWIN, FLOYD, KILLENS AND MAYFIELD

Wrockshenongreatdistanttreeshillsfall,shudder, lions hunker down in tall grasses, and even elephants lumber after safety. When great trees fall in forests, small things recoil into silence, their senses eroded beyond fear. When great souls die the air around us becomes light, rare, sterile. We breathe, briefly. Our eyes, briefly, see with a hurtful clarity. Our memory, suddenly sharpened, examines, gnaws on kind words unsaid, promised walks never taken. Great souls die and our reality, bound to them, takes leave of us. Our souls, dependent upon their nurture, now shrink, wizened. Our minds formed and informed by their radiance, fall away. We are not so much maddened as reduced to the unutterable ignorance of dark, cold caves. And when great souls die, after a period peace blooms, slowly and always irregularly. Spaces fill with a kind of soothing electric vibration. Our senses, restored, never to be the same, whisper to us. They existed. They existed. We can be. Be and be Better. For they existed.1 (1) Maya Angelou, (2) Norma Glickman.

OLD BLUE

She wore it everywhere, her sensible English sweater with pockets deep enough to warm your whole hand its rough woolen ﬁbers laced with just enough Mohair to soften its texture and tickle your nose. It was her all time favorite— an unobstrusive shade of Air Force Blue which went with everything she wore for many years. And when she was gone— when her memory abandoned her and she no longer knew I was her daughter— it still held the smell of her, the loving mothering Coty’s Dream Puﬀ essence of her—lying fallow between its ordered rows of knit and purl— left behind in my closet. Nibbled on by hungry moths, faded and worn quite thin beneath the arms— when I drape its misshapen form across my shoulders— I see mom’s likeness in my long bathroom mirror. Wrapped in her old blue sweater—her arms enfold me.2 —Norma Glickman

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KADDISH

O ur angels

spend much of their time sleeping In their dreams They tear down the new houses by the sea And build old ones in their place. No matter how long they may sleep One hundred two hundred years Ten centuries is not too much The ﬁrst to wake up Takes the torch that has been handed down Adds a drop of oil to the lamp Blesses the eternal light And then recalls the name Of every other angel and one by one as they are remembered They wake up. For them as for us there is nothing more beautiful Than memory.1 —HOWAR D SCHWARTZ, OUR ANGELS (FOR YEHUDA AMICHAI)

w THE DEAD

The dead are always looking down on us, they say. while we are putting on our shoes or making a sandwich, they are looking down through the glass bottom boats of heaven as they row themselves slowly through eternity. They watch the tops of our heads moving below on earth, and when we lie down in a ﬁeld or on a couch, drugged perhaps by the hum of a long afternoon, they think we are looking back at them, which makes them lift their oars and fall silent and wait, like parents, for us to close our eyes.2 —B ILLY C OLL I NS

(1) Howard Schwartz, Our Angels (for Yehuda Amichai), (2) Billy Collins

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CONNECTIONS

Connections are made slowly, sometimes they grow underground. You cannot tell always by looking what is happening. More than half a tree is spread out in the soil under your feet. Penetrate quietly as the earthworm that blows no trumpet. Fight persistently as the creeper that brings down the tree. Spread like the squash plant that overruns the garden. Gnaw in the dark and use the sun to make sugar. Weave real connections, create real nodes, build real houses. Live a life you can endure: make love that is loving. Keep tangling and interweaving and taking more in, a thicket and bramble wilderness to the outside but to us interconnected with rabbit runs and burrows and lairs. Live as if you liked yourself, and it may happen: reach out, keep reaching out, keep bringing in. This is how we are going to live for a long time: not always, for every gardener knows that after the digging, after the planting, after the long season of tending and growth, the harvest comes.1

w THOUGHTS OF LIVING AND DYING

This is not my face, but an image that was lent to me to place in the now and the here. I am the exclamation point in “ hurrah!” and the tear on a child’s cheek. I have always been here—even before I was born. I am the sense of loss that melts in my chest and the loneliness beyond my eyes. I am the image of God that has no image. The emptiness of space and the fullness of the universe. The hope of eternity; the flame of tomorrow. The sudden shock of cold wind that bites your face; the wet heat of August. That is what I look like. Where will death take me? I feel myself floating away. I must put down an anchor or I will be gone. I am here, but not. I long for there. Console me with chocolate. Dry my tears with gentle kisses. I am everyone and everyone is me. I am floating away—softly, softly. When death comes, bathe my body with your dreams Wrap me in the scent of peaches, my head resting on babies’ laughter. I will float softly, softly away. The end is the beginning.2

(1) Marge Piercy; (2) Charlotte Behrendt.

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WHEN DEATH COMES

When death comes like the hungry bear in autumn; when death comes and takes all the bright coins from his purse to buy me, and snaps the purse shut; when death comes like the measle-pox; when death comes like an iceberg between the shoulder blades, I want to step through the door full of curiosity, wondering what is it going to be like, that cottage of darkness? And therefore I look upon everything as a brotherhood and a sisterhood and I look upon time as no more than an idea and I consider eternity as another possibility, and I think of each life as a flower, as common as a field daisy, and as singular, and each name a comfortable music in the mouth, ending, as all music does, toward silence. and each body a lion of courage, and something precious to the earth. When it’s over, I want to say: all my life I was a bride married to amazement. I was a bridegroom, taking the world into my arms. When it’s over, I don’t want to wonder if I have made my life something particular, and real. I don’t want to find myself sighing and frightened, or full of argument. I don’t want to end up simply having visited this world.1

(1) Mary Oliver.

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Adon Olam “Adon Olam,” vast illimitable presence, beyond all knowing, beyond all form. When, by Your will all things came to be, Your Name was revealed. And when by Your will all ceases to be, you, the awesome one, will remain alone, unmanifested. You were, You are, You shall be eternal Without beginning, without end, All powerful, with no equal, You are that You are. My God, You are my living strength, My refuge when I grieve, I desire only to live in You, and for You to live in me. My soul abides in Your hands, When I sleep and when I awaken Though I leave my body I will not fear For you, Hashem, are with my soul.1 —MAR ILYN ZWEIFACH W ITH ACKNOWLEDGEMENT TO ELLEN LEHMANN BEELER

(1) Marilyn Zweifach.

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Section 2: Jewish Holidays Shabbat

A ll love needs to be renewedOn Friday night we fall in love with the world On Saturday we fall in love with Torah and On Saturday evening we fall in love with the Jewish people.1 —R ABBI W ILLIAM BER K

w TEFILLAT HAMISHPACHA

Refrain— Tefillat hamishpacha We bless the whole family with ima and abba Tefillat hamishpacha May your lives be filled with ahava May your lives be filled with ahava May you always smile May you always be close May you and your child Do what you love the most. May you be together, the old and the new, May God make you (3x) May God make you, to be like you. Refrain— May you be like Ephraim, may you be like Mennashe Like Sarah, Rebecca, Rachel and Leah May you be together the old and the new, May God make you (3x) To be like you.2 Refrain— — R ABBI JONATHAN A ARON

(1) Rabbi William Berk; (2) Rabbi Jonathan Aaron.

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Rosh Chodesh THE NEW MOON

A nd God spoke unto Moses saying; “And in your new moons you shall present a burnt-offering unto God.”

If God were the sun, then Israel might be the moon, her face reﬂecting God’s eternal light. Yes, Israel is like the moon, the moon who waxes and wanes, grows old, and then renews herself, yet never leaves the skies. Faithfully, she reappears to walk the night glimmering, silver, in the darkened sky, Faithfully, she spreads her pale and ghostly light on every room and tree and blade of grass Until the whole world turns to silver, transformed from darkness to shimmering beauty. Yes, Israel, be like the moon renew your faith each generation. Even when the earth casts its shadow of darkness faithfully reﬂect the light of God; Pour over the whole world the moonlight beauty of holiness.1 —RUTH BR IN

(1) Ruth Brin.

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MEDITATION FOR THE NEW MOON

There are as many ways to view the new moon as there are days in our lives.

to view a moon a poet’s moon you need only three things: a silent spot inside you a willingness to wait in the dark and a wily nature that refuses to accept the “Man-in-the-Moon” as the ultimate authority. here is one way to observe the new moon: settle upon a path from which to grasp the handle of white gold waiting above ﬁnd a quiet spot inside your sight. in the darkness, close your eyes and cover them, as if blessing the shabbos candles “Praised are You, O Shechinah who parts the days of the month calls attention to our covenant and helps us to be a light upon the earth.” then, slowly open your eyes and behold the beginning of time.1 —RUTH LER NER

w PALE MOON

ale moon ever coming and going, lighting and fading rhythmic ﬂowing signal of new time and changing seasons, awaken in us the mystery of beginnings and endings, of lives renewed. Awaken us to the beauty of endless cycles, visible signs of God’s eternal love.2 —NANCY LEE GOSSELL

(1) Ruth Lerner; (2) Nancy Lee Gossell.

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The Talmud recounts a legend of the moon becoming smaller than the sun.

R abbi Shimon ben Pazzi pointed out a contradiction [in the account of the creation of the sun and moon]. One verse

says, “God made the two great lights” (Genesis 1:16), and immediately the verse continues, “The greater light… and the lesser light.” The moon said unto the Holy One, blessed be God, “Sovereign of the Universe! Is it possible for two kings to wear one crown?” God answered, “Go then and make yourself smaller.” “Sovereign of the Universe!” cried the moon. “Because I have suggested that which is proper must I then make myself smaller?” God replied, “Go and you will rule by day and by night.” “But what is the value of this?” cried the moon. “Of what use is a lamp in broad daylight?” God replied, “Go. By you, Israel shall reckon the days and the years.” “But it is impossible,” said the moon, “to do without the sun for reckoning of the seasons as it is written, ‘They shall serve as signs for the set times — the days and the years’ (Genesis 1:14).” “Go. The righteous shall be named after you [righteous people shall be named “the Small” after the moon, which had become the small light] as we ﬁnd, Jacob the Small, Samuel the Small, David the Small.1 On seeing that it would not be consoled, the Holy One, Blessed be God, said, “Bring an atonement for Me making the moon smaller.” This is what was meant by Simon ben Lakish when he declared, “Why is it that the male goat offered on the new moon is distinguished in that there is written concerning it ‘unto the Lord’? (Numbers 18:15) Because the Holy One, Blessed be God, said, ‘Let this male goat be an atonement for Me for making the moon smaller.’ ”1 —BABYLONIAN TALMUD, CHULLIN 60B

S’lichot SAND & STONE

A story tells that two friends were walking through the desert. During some point of the journey they had an argument, and one friend slapped the other one in the face. The one who got slapped was hurt, but without saying anything, wrote in the sand: “Today my best friend slapped me in the face.” They kept on walking until they found an oasis, where they decided to take a bath. The one who had been slapped got stuck in the mire and started drowning, but the friend saved him. After he recovered from the near drowning, he wrote on a stone: “Today my best friend saved my life.” The friend who had slapped and saved his best friend asked him, “After I hurt you, you wrote in the sand and now, you write on a stone, why?” The other friend replied: “When someone hurts us we should write it down in sand where winds of forgiveness can erase it away. But, when someone does something good for us, we must engrave it in stone where no wind can ever erase it.” Learn to write your hurts in the sand and to carve your beneﬁts in stone.2 —SOURCE UNKNOW N

(1) Babylonian Talmud, Chullin 60b; (2) Source unknown.

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High Holidays COMING UP ON SEPTEMBER

White butterﬂies, with single

black fingerpaint eyes on their wings, dart and settle, eddy and mate over the green tangle of vines in Labor Day morning steam. The year grinds into ripeness and rot, grapes darkening, pears yellowing, the first Virginia creeper twining crimson, the grasses, dry straw to burn. The New Year rises, beckoning across the umbrellas on the sand. I begin to reconsider my life. What is the yield of my impatience? What is the fruit of my resolve? I turn from my frantic white dance over the jungle of productivity and slowly a niggun slides, cold water down my throat. I rest on a leaf spotted red. Now is the time to let the mind search backwards like the raven loosed to see what can feed us. Now, the time to cast the mind forward to chart an aerial map of the months. The New Year is a great door that stands across the evening and Yom Kippur is the second door. Between them are song and silence, stone and clay pot to be filled from within myself. I will find there both ripeness and rot, what I have done and undone, what I must let go with the waning days and what I must take in. With the last tomatoes, we harvest the fruit of our lives.1

(1) Marge Piercy.

Temple Emanuel

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I f someone were to say to me, I only go to synagogue twice a year….

I would urge them not to pick Rosh Hashana and Yom Kippur. Rosh Hashana, as sweet as it is, celebrating the birthday of the world, or the anniversary of the creation of human beings… is still a pretty heavy holiday. And Yom Kippur—I won’t even go there tonight. I’d pick Sukkot, where we eat in palm covered booths, seeing the night sky, basking in the abundance of family, friends and good food. Or Simchat Torah, where people go a little crazy, dancing with Torah and waving flags.… Or any ordinary Shabbat… where we slow down and get mellow and take a deep breath.… The last day I would pick would be Rosh Hashanah and Yom Kippur. Think about it… a dominant metaphor for these High Holy Days is the U’netaneh Tokef… God writing in his big books of life and death— Who shall live and who shall die… who by fire and who by water…. It’s a terrifying image of Rosh Hashanah—that God is Ha-Melech… The King… Not exactly a metaphor that resonates with most of us.… But then there’s Avinu Malkeinu with the melody I remember from my childhood— Our Father, Our King I remember standing next to my parents when I was a little girl Singing those words Feeling their love And looking up to the cathedral ceiling in the magnificent sanctuary of the Classical Reform Temple where I grew up Sure that God the King was somewhere up in those stained glass windows, While God the Father was standing next to me, holding my hand.… Now as a grown-up—I translate the words differently. Or I don’t translate at all Avinu, our father or our source Malkeinu, Our King or the Power that rules over us. Or I translate in my mind Avinu Malkeinu The God I sometimes experience as close as my parents… and sometimes as far away as a distant ruler who doesn’t know me. These images of God… I am sometimes moved by them… But most often… they get in the way… They get in the way of the work I am supposed to do over these High Holy Days… The work of opening my heart to the Divinity that surrounds me, The work of reflecting on who I have become and who I want to be. But here we are… The inheritors of metaphors that don’t always work for us… How can we break down the walls and really begin to pray?1 —R ABBI LAUR A GELLER

(1)Rabbi Laura Geller.

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Tashlich

L et us cast away the sin of deception, so that we will mislead no one in word or deed, nor pretend to be what we are not. Let us cast away the sin of vain ambition, which prompts us to strive for goals that bring neither true fulﬁllment nor genuine contentment. Let us cast away the sin of stubbornness, so that we will neither persist in foolish habits nor maintain our willingness to change. Let us cast away the sin of selﬁshness, which keeps us from enriching our lives through wider concerns and greater sharing, and from reaching out in love to other human beings. Let us cast away the sin of indifference, so that we may be sensitive to the sufferings of others and responsive to the needs of people everywhere. Let us cast away the sin of pride and arrogance, so that we can worship God and serve God ’s purpose in humility and truth.1 —JONATHAN COHEN

(1) Jonathan Cohen.

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Sukkot SUKKOT IN JERUSALEM 5743 eternal cycle of ﬁg and aloe olive and oleander: a quiet place to watch the reaching skyward the kicking free of this unquiet dust the ﬁnding eyes above and a mouth everything old here everything left for dead maneuvers into sunlight1

w FEAST OF BOOTHS

This was a season of our fathers’ joy

not only when they gathered grapes and the fruit of trees in Israel, but when, locked in the dark and stony streets, they held—symbols of a life from which they were banished but to which they would surely return— the branches of palm trees and of willows, the twigs of the myrtle, and the bright odorous citrons. This was the grove of palms with its deep well in the stony ghetto in the blaze of noon; this the living stream lined with willows; and this the thick-leaved myrtles and trees heavy with fruit in the barren ghetto—a garden where the unjustly hated were justly safe at last. In booths this week of holiday as those who gathered grapes in Israel lived and also to remember we were cared for in the wilderness— I remember how frail my present dwelling is even if of stones and steel. I know this is the season of our joy: we have completed the readings of the Law and we begin again; but I remember how slowly I have learnt, how little, how fast the year went by, the years—how few.2 —CHAR LES R EZNIKOFF

(1) Stanley F. Chyet; (2) Charles Reznikoff.

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I n Turkey there was the custom of weaving the candlewick from the ﬁbers in which the etrog of Sukkot was wrapped. Following the holiday, the candle remains were formed into another candle which was

then used for searching for leaven before Passover. This effects a beautiful continuity to the holidays.1 —R ICHAR D SIEGEL, ET AL., THE JEW ISH CATALOG

O n our tables are the harvests of the earth, pears and grapes, corn and peppers; we thank You ﬁrst for the food which sustains us in all seasons of the year.

In winter we stand at our windows looking out upon dreary trees; long ago the harvest was taken, only dry stalks remain, and frozen ground beneath the snow. We thank You for shelter, for the body that shelters the spirit, for the house and the city and the nation which shelter us. For the talents of those who design and build, for the ability of those who make shelters of justice and structures of peace. In the spring, after rain, our eyes are ﬁlled with loveliness; greening lawn, opening bud, darting bird. To thank You for fruitful earth and talented people is not enough; there is life and growth, perception, consciousness, logic and truth, and because of these there is Your gift of freedom. We thank You that we are not like bud or bird, but being human, are free to choose even between good and evil, life and death. In July, in the warm sweet days of summer, we thank You for beauty. The oaks cast their deep shadows on the lawn, and we thank You for love: That we dwell in the shadow of Your love, that we are able to love, even as You love us. Now at Sukkot, the apples hang ripe and heavy on the trees, the trembling leaves shine red and gold in the sunlight. You are the source of the radiance of the sun, the bridegroom, and of the fruitfulness of the earth, his bride. For shelter and freedom, for love and beauty, for all the harvest of earth and sun, of talent and spirit, For all Your blessings, we give thanks to You.2 —RUTH BR IN

(1) Richard Siegel, et al., The Jewish Catalog; (2) Ruth Brin.

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Sh’mini Atseret Prayer for Rain — Geshem “If we lost touch with our connection to water, we’ve lost touch with the seasons, the tides, the things that connect us to the thousand generations of human beings that were here before there were laptops and before there was asphalt. Ultimately water and nature connect us to God. We shouldn’t worship nature as God but it’s the way that God communicates to us most forcefully. This is what connects us, this is what connects humanity, this is what we have in common. It’s not the Internet, it’s the ocean.”1 —ROBERT F. KENNEDY, JR.

w T’FILAT GESHEM / THE PRAYER FOR RAIN Our God, our ancients’ God: With With With With With With With With With With With

raindrops raindrops raindrops raindrops raindrops raindrops raindrops raindrops raindrops raindrops raindrops

of of of of of of of of of of of

Ancient light, illuminate the earth. Blessing divine, please bless the earth. Gleeful rejoicing, give joy to the earth. Divine exultation, enrich the earth. Heavenly splendor, give glory to the earth. Wise assembly, let the earth be gathered. Song and melody, make music through the earth. Healing life, enable earth to live. Timeless good, give goodness to the earth. Your saving help, redeem the earth. Caring nurturance, nourish the earth.

For You are THE FOUNT OF LIFE, our God, abundant in Your saving acts, Who makes the wind to blow and rain to fall. For blessing, not for curse. For living, not for death. For plenty, not for dearth.2 —SOURCE UNKNOW N

w ÈXŸ a–ÛÃ‡ AF-BRI — Af-Bri, the name of the angel appointed over the rainclouds (Rashi to Job 37:11), is formed from the two words: ÛÃ‡, (af) anger, and ÈXŸ a, (b’ri) health. This name alludes to the two ways in which rain may fall. Sometimes it comes in harsh torrents and is a sign of Divine anger ˛ÛÃ‡¸ and at other times it falls in a beneﬁcial manner and brings health ˛ÈXŸ a¸ and prosperity in its wake (Mateh Levi). The responsibilities of this angel are described in the ﬁrst two stanzas of this prayer.3 —R ABBI NOSSON SCHER MAN, THE COMPLETE ARTSCROLL SIDDUR

(1)Robert F. Kennedy, Jr.; (2) Source unknown; (3) Rabbi Nosson Scherman.

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T’FILAT GESHEM: A FEMININE INTERPRETATION OF ZACHOR Zachor, Remember Miriam Who bears the name “the one who sees water.” You gave her courage to hide in the reeds by the Nile You chose her to dance with the timbrel at the shore of the sea You enabled her to give drink to Your nation through the appearances of her well Cong. Response: For her sake, let water stream like her courage. Zachor, Remember the tears of our mothers Remember Lot’s nameless wife, whose salty tears immortalized the children she had left behind Remember Hagar, who saw the tears of her child and in turn cried out to God Remember Rachel, who wept for her children who are not Remember Chana, who wept desperate tears for her empty womb Cong. Response: For their sake, let Your tears shower the earth. Zachor, Remember Rivkah Whose identity is drawn out near the well You caused chance to happen at the well You moved her to give drink to the stranger and his camels at the well You created her destiny at the well Cong. Response: For her sake, let the rain be drawn from the heavens. Zachor, Remember the women who sustained life with their nourishing milk Remember Sarah, who suckled a child in her old age Remember Yocheved who in disguise nursed her baby Remember Ruth who bore with no mention of her milk and because of her love, remember Naomi, who took the child and held him to her bosom Cong. Response: For their sake, let the water ﬂow like the milk of nourishment. Zachor, Remember the opening of Your womb, Adonai When the earth broke through the ﬁrst waters When You opened Yourself wide and made room for Your splendor When the waves of Shechinah settled like a calm sea Cong. Response: For the sake of Your compassion, let water break forth from the heavens. For the sake of all our mothers, may this year’s rain help us create, sustain, nurture and nourish.1 —K AR EN STROK, AMY IDIT JACQUES AND LAUR IE PHILLIPS

(1) Karen Strok, Amy Idit Jacques and Laurie Phillips.

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GESHEM1 The Patriarch Z’chor... Abraham

Z’chor... Isaac

Z’chor… Jacob

Association to Water

Ancient References

“From ﬁre and from water.”

“You tested him when he sowed upon all waters.” Talmud (Pesachim 118a): This is the incident where Abraham is thrown into a ﬁery furnace when he refused to bow to Nimrod’s idols.

“You tested him when he sowed upon all waters.”

Midrash (Bereshit Rabba 38) and Midrash (Tanchuma): Satan is disguised as a wide river and tries to drown Abraham and Isaac on their way to the Akeda. These words are taken from the Talmud in reference to Isaiah 32:20. They refer to the graciousness of Abraham and the rules of Torah which are associated with water.

“…the one born with the tidings of, ‘Let some water be brought.’”

Genesis 18:4: When Abraham shared his hospitality with the 3 angels they prophesied the birth of Isaac, “let some water…”

“Wells of water”

Genesis 26:18–22: Isaac re-dug at least 5 of his father’s wells

“the one who carried his staff.”

Genesis 32:11: When he returned from Amram, Jacob offered a prayer, “For with my staff I crossed the Jordan.” (Rashi, Midrash: When Jacob reached the Jordan, he put his staff in the water and split the rivers and passed through.)

“He dedicated his heart and rolled a Genesis 29:11: Jacob’s faith enabled him to roll a stone off a well to water stone off the mouth of a well of water.” Laban’s sheep.

Z’chor... Moses

Z’chor... Aaron

“…when he wrestled with the angel composed of ﬁre and water.”

Genesis 32:25–31: Jacob wrestles with the angel; Yerushalmi. Rosh Hashana 2:5: Angels are composed of ﬁre and water.

“You pledged to remain with him through ﬁre and water.”

Isaiah 43:1–2: Prophet proclaims God saying, “When you pass through water I am with you, when you go through ﬁre, you will not be burned.”

“…the one drawn forth.”

Exodus 2:10: Pharaoh’s daughter found Moses and named him Moshe— “min hamayim m’shitihu… I have drawn him from the water.”

“They said, he drew water and provided sheep for them.”

Exodus 2:16–19: Jethro’s daughters reported how Moses, an Egyptian man “drew water for them.”

“…he struck the rock and out came water.”

Exodus 17:6: In the Wilderness God commanded Moses to smite the rock to get water.

“Remember the appointee over the Temple.”

Mateh Levi: recalls the ofﬁce of Kohen Gadol.

“…who made ﬁve immersions in the water.”

Mishnah, Yoma 3:3: based on Lev.16: rules for the Kohen Gadol who must immerse in water 5 times during Yom Kippur Temple Service. In between he must wash his hands and feet with water that had been blessed in a sacred vessel. (Levit.16:14–15)

“…he called out and sprinkled [blood Kohen Gadol sprinkled the blood of various offerings in various parts of the bringing] purity as with water.” Temple; Yoma 5:3–4: He counted aloud to insure purity of sprinklings. “He remained apart from a people of waterlike impetuosity.” Z’chor... Twelve Tribes “You caused to cross through the split waters.” “Their offspring whose blood was spilt for You like water.”

(1) Judy Greenfeld.

I Chronicles 23:13: Aaron’s personal sanctity was much greater than the people of Israel. Exodus 14:15–15:21; Marah 15:22-26: The splitting of the Red Sea followed by the story of the sweetening of the waters in Marah. All the blood that was spilled of the Jewish people in the name of God. This also refers to the descendants of the twelve tribes who pour out their hearts in prayer.

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Simchat Torah

The myriads of letters in the Torah stand for the myriads of souls in Israel. If one single letter is left out of the Torah, it becomes unﬁt for use; if one single soul is left out of the union of Israel, the Shechinah — the Divine Presence — will not rest on it. Like the letters, so the souls must unite and form a union. But why is it forbidden for one letter in the Torah to touch its neighbor? Because every soul of Israel must have hours when it is alone with its Maker.1

—MARTIN BUBER

w MEDITATION BEFORE READING TORAH

We are the people of the word and the breath of the word ﬁlls our minds with light. We are the people of

the word and the breath of life sings through us playing on the pipes of our bones and the strings of our sinews an ancient song carved in the Laurentian granite and new as a spring azure butterﬂy just drying her wings in a moment’s splash of sun. We must live the word and make it real. We are the people of the book and the letters march as busy as ants carrying the work of ages through our minds. We are the people of the book. Through ﬁre and mud and dust we have borne our scrolls tenderly as a baby swaddled in a blanket, traveling with our words sewn in our clothes and carried on our backs. Let us take the scroll of Torah and dance with it and touch it and read it out, for the mind touches the word and makes it light. So does light enter us, and we shine.2 —MARGE PIERCY, THE ART OF BLESSING THE DAY

(1)Martin Buber; (2) Marge Piercy.

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Tu B’Sh’vat YOU AND I PLANT TREES

Departing the home of our children’s birth,

I salvaged two pine sprouts from the mound of my daughter’s decaying cones. Nestling the yellow-green seedlings in a black, plastic pot I drove them to LA – side-by-side, together. When the saplings reached six inches tall I planted them by the garden wall A foot apart, but still swaying together in the wind. Room enough, I thought, to grow. Close enough to touch. Stretching to the sky, those trees now ascend over our horizon, Verdant and pressing against the neighbor’s fence. Branches wrapped in branches, Trunk circling trunk. I asked our gardener to replant the trees, Spacing them so they’d have room to thrive. Those trees, he said, are mingled at the roots, You cannot separate them; they cannot live apart. Branches wrapped in branches, Trunk circling trunk. Roots reaching downward, inseparable, complete. God plants too – Souls with inseparable roots. Lovers famous and unknown – Solomons and Shebas, Merles and Arlenes, Elanas and Brads, Rachels and Ya’akovs. You cannot separate them; they cannot live apart. Arms wrapped in arms, Lives circling lives, Soulroot reaching inward, inseparable, complete. You and I plant trees, Ancient One, And then nourish them where they sprout – Reaching toward the light, Burrowing to the Source, Eternally entwined, complete.1

(1) Rabbi Bradley Shavit Artson.

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Pesach MAGGID

The courage to let go of the door, the handle.

The courage to shed the familiar walls whose very stains and leaks are comfortable as the little moles of the upper arm; stains that recall a feast, a child’s naughtiness, a loud blattering storm that slapped the roof hard, pouring through. The courage to abandon the graves dug into the hill, the small bones of children and the brittle bones of the old whose marrow hunger had stolen; the courage to desert the tree planted and only begun to bear; the riverside where promises were shaped; the street where their empty pots were broken. The courage to leave the place whose language you learned as early as your own, whose customs however dangerous or demeaning, bind you like a halter you have learned to pull inside, to move your load; the land fertile with the blood spilled on it; the roads mapped and annotated for survival. The courage to walk out of the pain that is known into the pain that cannot be imagined, mapless, walking into the wilderness, going barefoot with a canteen into the desert; stuffed in the stinking hold of a rotting ship sailing off the map into dragons’ mouths, Cathay, India, Siberia, goldeneh medina, leaving bodies by the way like abandoned treasure. So they walked out of Egypt. So they bribed their way out of Russia under loads of straw; so they steamed out of the bloody smoking charnelhouse of Europe on overloaded freighters forbidden all ports— out of pain into death or freedom or a different painful dignity, into squalor and politics. We Jews are all born of wanderers, with shoes under our pillows and a memory of blood that is ours raining down. We honor only those Jews who changed those who chose the desert over bondage, who walked into the strange and became strangers and gave birth to children who could look down on them standing on their shoulders for having been slaves. We honor those who let go of everything but freedom, who ran, who revolted, who fought, who became other by saving themselves.1 (1) Marge Piercy.

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MATZOH

F lat you are as a door mat

and as homely. No crust, no glaze, you lack a cosmetic glow. You break with a snap. You are dry as a twig split from an oak in midwinter. You are bumpy as a mud basin in a drought. Square as a slab of pavement, you have no inside to hide raisins or seeds. You are pale as the full moon pocked with craters. What we see is what we get, honest, plain, dry, shining with nostalgia as if baked with light instead of heat. The bread of ﬂight and haste in the mouth you promise, home.1 —MARGE PIERCY, THE ART OF BLESSING THE DAY

w SALT WATER

I t is a bowl of tears on the table

into which we dip the parsley, into which we dip the egg.

It is the salt water of our sweat pressed through our skin as the body labors, for we are bidden

It is a miniature ocean on the table, salt as the Sea of Reeds through which they were to pass

not only to rest on the seventh day but work on the others, and the brain too in its fever of creation exudes.

not to safety (never safety) but to where they were promised they would if they chose be free.

Salt like the sea, salt like our blood salt like the waters of the womb: the salt of regret and the salt of effort.2 —MARGE PIERCY, THE ART OF BLESSING THE DAY

(1) Marge Piercy; (2) Marge Piercy.

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Shavuot THE BOOK OF RUTH AND NAOMI

hen you pick up the Tanakh and read the Book of Ruth, it is a shock how little it resembles memory. It’s concerned with inheritance, lands, men’s names, how women must wiggle and wobble to live. Yet women have kept it dear for a woman who put another woman ﬁrst, for how the beloved elder cherished Ruth, more friend than daughter. Daughters leave. Ruth brought even the baby she made with Boaz home as a gift. Where you go, I will go too, where you live, there I will live with you, your people shall be my people, I will be a Jew for you, and this G-d of yours I will praise, for what is yours I will love as I love you, oh Naomi my mother, my sister, my heart.

Show me a woman who does not dream a double, heart’s twin, a sister of the mind in whose ear she can whisper, whose hair she can braid as her life twists its pleasure and pain and shame. Show me a woman who does not hide in the locket of bone that deep eye beam of ﬁercely gentle love she had once from mother, daughter, sister; once like a warm moon that radiance aligned the tides of her blood into potent order. At the season of ﬁrst fruits, we remember those women travelers, scavengers, co-conspirators, making do with leftovers and mill ends, whose friendship was stronger than fear, stronger than hunger, who walked together, down death’s dusty roads, hands joined. 1

—MARGE PIERCY, THE ART OF BLESSING THE DAY (KNOPF 1999)

(1) Marge Piercy.

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Tisha b’Av TISHA B’AV—5763 For millennia the Jewish people have hoped for peace in the world. For a time when all people Will join together to make earth a better place to live. For a time when all men and women will live harmoniously. This hope, These prayers Have lived on continuously In the thoughts of all Israel. But there has been damage done There have been cracks in the hope There have been moments Throughout time When belief has been shattered And the prayers uttered Lose their meaning In the face of hatred And destruction. We mention these moments Every year To symbolize the yearning for Peace For wholeness For a world that understands Love instead of intolerance Growth instead of loss Hope instead of surrender We mention these moments So that we can remember That our lives have been Colored by these events And that they connect us to this moment Another in the long chain of time That needs mending. So that our hope, our prayer Cries out in protest So that we never forget Who we are And why we remember who we were And allow hope to spring eternally in our hearts.1

(1) Rabbi Jonathan Aaron.

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Section 3 — Concluding Thoughts Prayer MORNING POEM

Every morning

the world is created. Under the orange sticks of the sun the heaped ashes of the night turn into leaves again and fasten themselves to the high branches – and the ponds appear like black cloth on which are painted islands of summer lilies. If it is your nature to be happy you will swim away along the soft trails for hours, your imagination alighting everywhere. And if your spirit carries within it the thorn that is heavier than lead – if it’s all you can do to keep on trudging – there is still somewhere deep within you a beast shouting that the earth is exactly what it wanted – each pond with its blazing lilies is a prayer heard and answered lavishly, every morning, whether or not you have ever dared to be happy, whether or not you have ever dared to pray.1 (1) Mary Oliver.

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We oughtn’t pray for what we’ve never known,

and men have never known unbroken peace, unmixed blessing. No. Better pray for pity, for indignation, for discontent, the will to see and touch, the power to do good and make new.1 —STANLEY F. CHYET, THE LOR D HAS A TASTE FOR CLOW NING, SKIR BALL, 2003

w WILL YOU SAY A PRAYER FOR ME? I’m not religious. I don’t know the prayers. I’d feel hypocritical. I can’t get into ritual. I’m not sure what I believe, so how can I pray? Would you say, “Since I’m not Einstein, I won’t think,” or “Since I’m not Michael Jordan, I won’t move?” You are who you are, and whatever prayer may mean to you, it’s real and important to you and it’s probably the most honest thing you do. In this roller-coaster life, people pray to connect with what is timeless. Awash in trivia, people pray to remind themselves that they are part of something important. We Jews, for example, have a blessing for everything — for sighting a rainbow or the ocean, for our food, for beginnings and endings, even for lightning. Saying the blessings is a reminder: Wait, look at this. Someone gave us this world. Stop a minute in wonder.2 —NEW EMANUEL MIN YAN PR AYER BOOK

w PRAYING

L et my heart contain the presence of the divine the energ y of my life opening to the past and the present giving me hope for the future let this moment ease the pain of my emptiness and ﬁll it with the light hidden within me listen to the silent yearnings and carry me3

—R ABBI JONATHAN A ARON

(1)Stanley F. Chyet; (2) New Emanuel Minyan Prayerbook; (3) Rabbi Jonathan Aaron.

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Those blessings were written by people who did stop in wonder. And if you look for it, you may ﬁnd that

there is a voice for you among them. You may also ﬁnd that somewhere in the prayerbook are your fears and your dreams — and a way to express them. Yes, there are risks in prayer. You can feel foolish, or hypocritical, or — worse — empty. This is a conversation in which there is no certainty of response. But at the very least you put yourself in touch with who you are and what you could be. You are asking the oldest, best questions in the world: Are You there? Do You care about me? What do You expect of me? The answers may be in the asking. Start small. Bless one moment for what it brings you. Say one ancient prayer, link yourself with continuity and eternity. Fill one silence with your end of the conversation. No one can do this for you; it belongs to you.1 —HIGH HOLIDAY MESSAGE, JEW ISH THEOLOGICAL SEMINA

L et me be absorbed in the moment the energ y of my life shifting from past to present and remaining here in this space in this time this moment to ease my mind these prayers to soften my heart this circle to carry the weight of my burdens and welcome me2

—R ABBI JONATHAN A ARON

w “You are strangers and residents with me.”3

H ow can one be both a stranger and a resident? The text may be explained as follows: God is saying — If

you feel too comfortable in this world, too much like residents, I will be a stranger to you. But if you do not feel entirely at home in this world, if you feel a bit like strangers yourself, I will be a resident — I will dwell among you.4 —THE MAGGID OF DUBNOV

(1) Jewish Theological Seminary; (2) Rabbi Jonathan Aaron; (3) Leviticus 25:23; (4) The Maggid of Dubnov.

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Encountering the Divine Presence is a blessing. It is also a challenge. Diving deep and surfacing, remembering and inventing, wrestling and loving, being wounded and being blessed is a beginning. It pulls at me, sometimes gently, invisibly, silently, and sometimes with the force of a command. It calls me to imagine a different kind of world where wholeness is real, a world where every human being can live as though he or she really were created in the image of God. And it empowers me to work with other people to repair the world.1

God THE WORM’S WAKING

This is how a human being can change There’s a worm addicted to eating grape leaves Suddenly, he wakes up, Call it grace, whatever, something Wakes him, and he’s no longer a worm. He’s the entire vineyard, and the orchard too, the fruit, the trunks, A growing wisdom and joy That doesn’t need to devour.2 w

The story is told that once an old Hasid was sitting in his study praying when he felt a searing pain in his

chest and saw his whole life pass before him. In the background there was a desert stretching out to the horizon’s edge and at every milestone of his life, his birth, his bar mitzvah, his wedding, the birth of his ﬁrst child, he saw two sets of footprints in the sand, which he understood as his and God’s. But at the tragic points of his life, sickness, the death of his parents, the drowning of his only son, the death of his wife, only one set of footprints was visible. Shading his eyes to look for any sign of God’s presence at these tragedies, he saw nothing, only one set of prints. Calling out to the Almighty he said, “Master of the Universe, where were you when I needed you most?” The voice of the Lord rolled out of the desert: “Don’t you remember? I was lifting you up and cradling you so you could bear those moments.”3 —SOURCE UNKNOW N

w THIRST

Another morning and I wake with thirst for the goodness I do not have. I walk out to the pond and all the way. God has given us such beautiful lessons. Oh Lord, I was never a quick scholar but sulked and hunched over my books past the hour and the bell; grant me, in your mercy, a little more time. Love for the earth and love for you are having such a long conversation in my heart. Who knows what will ﬁnally happen or where I will be sent, yet already I have given a great many things away, expecting to be told to pack nothing, except the prayers which, with this thirst, I am slowly learning.4

(1) Rabbi Laura Geller, Four Centuries of Jewish Women’s Spirituality; (2) Mary Oliver; (3) Source unknown; (4) Jallaludin Rumi.

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M aster of the Universe, grant me the ability to be alone;

may it be my custom to go outdoors each day among the trees and grass—among all growing things— and there may I be alone, and enter into prayer to talk with the One to whom I belong. May I express there everything in my heart, and may all the foliage of the ﬁeld— all grasses, trees, and plants— awake at my coming, to send the powers of their life into the words of my prayer so that my prayer and speech are made whole through the life and spirit of all growing things, which are made as one by their transcendent Source. May I then pour out the words of my heart before your Presence like water, O Lord, and lift up my hands to You in worship, on my behalf, and that of my children!1

w I’m too alone in the world, yet not alone enough to make each hour holy. I’m too small in the world, yet not small enough to be simply in your presence, like a thing— just as it is. I want to know my own will and to move with it. And I want, in the hushed moments when the nameless draws near, to be among the wise ones— or alone. I want to mirror your immensity. I want never to be too weak or too old to bear the heavy, lurching image of you. I want to unfold. Let no place in me hold itself closed, for where I am closed, I am false. I want to stay clear in your sight. I would describe myself like a landscape I’ve studied at length, in detail; like a word I’m coming to understand; like a pitcher I pour from at mealtime; like my mother’s face; like a ship that carried me when the waters raged.2

(1) Rabbi Nachman of Bratzlav; (2) Rainer Maria Rilke.

Temple Emanuel

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YOU, GOD, WHO LIVE NEX T DOOR If at times, through the long night, I trouble you with my urgent knocking— this is why: I hear you breathe so seldom. I know you’re all alone in that room If you should be thirsty, there’s no one to get you a glass of water. I wait listening, always. Just give me a sign! As it happens, the wall between us is very thin. Why couldn’t a cry from one of us break it down? It would crumble easily, it would barely make a sound.1

For Comfort IN SICKNESS AND HEALTH

When I cry my voice trembles with fear when I call out it cracks with anger.

How can I greet the dawn with song when darkness eclipses the rising sun? To whom shall I turn When the clouds of the present eclipse the rays of tomorrow? Turn me around to yesterday that I may be consoled by its memories. Were not the seas split asunder did we not once walk together through the waters to the dry side? Did we not bless the bread that came forth from the heavens? Did your voice not reach my ears and direct my wanderings? The waters, the lightning, the thunder remind me of yesterday’s triumphs. Let the past offer proof of tomorrow let it be my comforter and guarantor. I have been here before known the fright and found your companionship. I enter the sanctuary again to await the echo of your promise.2 —BASED ON PSALM 77 BY R ABBI HAROLD M. SCHULWEIS

(1) Rainer Maria Rilke, Book of Hours; (2) Rabbi Harold M. Schulweis.

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Temple Emanuel

A ll journeys are destinations of which the traveler is unaware.1 —MARTIN BUBER

w SWEET DARKNESS

When your eyes are tired the world is tired also.

When your vision has gone no part of the world can ﬁnd you. Time to go into the dark where the night has eyes to recognize its own. There you can be sure you are not beyond love. The dark will be your womb tonight. The night will give you a horizon further than you can see. You must learn one thing. The world was meant to be free in. Give up all the other worlds except the one to which you belong. Sometimes it takes darkness and the sweet conﬁnement of your aloneness to learn anything or anyone that does not bring you alive is too small for you.2 —DAV ID W H —DAV ID W H

(1) Martin Buber; (2) David Whyte.

Morning Service for Shabbat & Festivals

Additional Readings & Commentary

THE PLACE WHERE WE ARE RIGHT

From the place where we are right ﬂowers will never grow in the spring.

The place where we are right is hard and trampled like a yard. But doubts and loves dig up the world like a mole, a plow. And a whisper will be heard in the place where the ruined house once stood.1 Tikkun Olam TO BE OF USE

The people I love the best

jump into work head first without dallying in the shallows and swim off with sure strokes almost out of sight. They seem to become natives of that element, the black sleek heads of seals bouncing like half-submerged balls. I love people who harness themselves, an ox to a heavy cart, who pull like water buffalo, with massive patience, who strain in the mud and the muck to move things forward, who do what has to be done, again and again. I want to be with people who submerge in the task, who go into the fields to harvest and work in a row and pass the bags along, who are not parlor generals and field deserters but move in a common rhythm when the food must come in or the fire be put out. The work of the world is common as mud. Botched, it smears the hands, crumbles to dust. But the thing worth doing well done has a shape that satisfies, clean and evident. Greek amphoras for wine and oil, Hopi vases that held corn, are put in museums but you know they were made to be used. The pitcher cries for water to carry and a person for work that is real.1

(1) Yehuda Amichai; (2) Marge Piercy.

244

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The Kabbalists tell us that God

ON REDEEMING SPARKS

In creating the world Took some of its fresh new light And poured it into each of the vessels of the spheres of the universe. But such powerful light was stronger than the vessels, And so they weakened and cracked, While the precious light spilled out, falling down and down Through all the worlds Until they reached into the lowest world, Our own. As the sparks of light fell down, They took on forms, and embedded themselves In physical things— Wood and water, Plants and paper and living creatures. Always since that time The sparks yearn to return to the source of all light, The single, holy light from which they fell. And so When we do a mitzvah with food or plants or paper or another human being, When we thank the Creator for having formed this beautiful and strong and fragrant thing, We awaken the spark of light within, And suddenly its ﬁre starts to glow, And it rises, ﬂaming higher and higher and higher, Soon to be reunited with its source. As we have the power, through each mitzvah we do, To redeem the sparks of light from the tyranny of matter, In just such a way God redeems us. Embedded by the tyranny of the Egyptians, We awoke to Adonai long centuries ago To rise to our highest destiny Of reunion with the divine. And as each generation Is embedded in its time’s own tyranny, So do we look toward the redemption Of the holy spark in each of us, Ready, each of us, When our redemption time shall come To soar further upward to the light from which we sprang And from which our being draw their breath. As we sing the song of the redeemed, standing jubilant upon the Red Sea’s shore, we tune our mind, our body, our every sense to each song, each prayer, each gesture that we form, that we too may awaken every spark whose time it is to soar.1 (1) Rachel Adler, revised by Rabbi Richard Levy in Wings of Awe.

Temple Emanuel

Morning Service for Shabbat & Festivals

Additional Readings & Commentary

SOCIAL ACTION

W e cannot merely pray to God to end war; For the world was made in such a way That we must ﬁnd our own path of peace Within ourselves and with our neighbor.

We cannot merely pray to God to root out prejudice; For we already have eyes With which to see the good in all people If we would only use them rightly. We cannot merely pray to God to end starvation; For we already have the resources With which to feed the entire world If we would only use them wisely. We cannot merely pray to God to end despair; For we already have the power To clear away slums and to give hope If we would only use our power justly. We cannot merely pray to God to end disease; For we already have great minds With which to search out cures and healings If we would only use them constructively. Therefore we pray instead For strength, determination, and will power, To do instead of merely to pray To become instead of merely to wish; That our world may be safe, And that our lives may be blessed.1

Community THE THREAD

Sinvisibly, omething is very gently, silently, pulling at me—a thread or net of threads ﬁner than cobweb and as elastic. I haven’t tried the strength of it. No barbed hook pierced and tore me. Was it not long ago this thread began to draw me? Or way back? Was I born with its knot about my neck, a bridle? Not fear but a stirring of wonder makes me catch my breath when I feel the tug of it when I thought it had loosened itself and gone.2 1) Rabbi Jack Riemer, adapted, from Kol Haneshamah; (2) Denise Levertov.

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WITH EYES WIDE OPEN

There are those who see everything through rose-colored glasses. That’s not healthy everyone says – it’s even very dangerous. There are those who see everything through a gray fog. It’s just a different form of the same disease. Don’t put on glasses Rose-colored or gray. Look with your eyes – Eyes wide open. Don’t say that we’re still just a minority here in this land. Here, there is room for optimism. Don’t say “Zion, rejoice in song and dance” Here, a bit of pessimism is warranted. Get news and commentary from the newspaper But come to us to get a dose of satisfaction. You have to see the wrong in order to ﬁght it. You have to safeguard the good to take some comfort in it.1

Temple Emanuel

FIRE

What makes a ﬁre burn

is space between the logs, a breathing space. Too much of a good thing, too many logs packed in too tight can douse the flames almost as surely as a pail of water would. So building fires requires attention to the spaces in between, as much as to the wood. When we are able to build open spaces in the same way we have learned to pile on the logs, then we can come to see how it is fuel, and absence of the fuel together, that make fire possible. We only need to lay a log lightly from time to time. A fire grows simply because the space is there, with openings in which the flame that knows just how it wants to burn can find its way.2—JUDY SORUM BROW N. THE SEA ACCEPTS ALL R IVERS & OTHER POEMS. MILES R IVER PR ESS: ALEXANDR IA, VA

(1)Natan Alterman; (2) Judy Sorum Brown.

Sources

Morning Service for Shabbat & Festivals

Images

248

Sources

Opposite inside front cover Grandfather and Grandson, Los Angeles. Drawing by Ruth Weisberg inspired by a photograph by Bill Aron page x Early Morning Light, Old City, Jerusalem. Photograph by Bill Aron page 24 Hands, Los Angeles. Photograph by Bill Aron page 50 Tallit Steps, Jerusalem. Photograph by Bill Aron page 72 Hallel, Great Barrington, Mass. Photograph by Bill Aron page 102 Hand, Yad and Torah, Los Angeles. Photograph by Bill Aron page 142 Hands Washing by Ruth Weisberg page 163 Giora Feidman, Temescal Canyon. Photograph by Bill Aron Opposite inside back cover Star, Los Angeles. Photograph by Bill Aron

Introduction page vi Introduction to the Siddur —Rabbi Laura Geller page viii The Highest Level of Worship —Rabbi Nachman of Breslov, Likutey Moharan

Birchot Hashachar page 1 Introduction to Birchot Hashachar —Rabbi Laura Geller page 2 I Say Morning—Amira Hagani Self-Portrait—David Whyte, Fire in the Earth Prayer—Avraham Halﬁ, translated by Melila Hellner Eshed and Avraham Leader page 3 Doorways—From a teaching by Rabbi Laura Geller page 4 Inventory—Rabbi Richard Levy page 5 I Wear Prayers Like Shoes—Ruth Forman, Prayers Like Shoes Steal into the Prayerbook—Jacob Glatshteyn, American Yiddish Poetry: A Bilingual Anthology The Guest House—Jalal ad-Din Muhammad Rumi, translated by Coleman Barks, from Essential Rumi

page 7 It is good to give thanks… —Source unknown Whoever wrapped…—Yehudah Amichai Weave for us… —Tewa Native Americans The tsitsit… —The First Jewish Catalog, R. Siegel, M. Strassfeld, S. Strassfeld (eds), Jewish Publication Society of America (1973)

page 9 Pit’chu li… —Steve Dropkin Timeout —Jodi Shapiro page 11 There is one… —adapted from Abraham Isaac Kook, Mishkan Tefillah When you see the synagogue…—Mikdash M’at, a traditional manual for prayer page 13 Breathe slowly… —Ron Rosenblatt Gratitude for.… —Avigdor Miller, A Kingdom of Cohanim My God… —Mishkan Tefillah Our goal… —Tamar Frankiel and Judy Greenfeld, Minding the Temple of the Soul page 15 Adonai spoke to Moses… —Leviticus 19:1–2, 17–18 God is present… —Rabbi Arthur Green and Barry W. Holtz, Your Word is Fire: The Hasidic Masters on Contemplative Prayer One who tends… —Midrash B’midbar Rabbah 12:9 page 17 To awake… —Rabbi Richard Levy Close your eyes… —Tamar Frankiel and Judy Greenfeld, Minding the Temple of the Soul It is for a spiritual purpose… —Rabbi Abraham Joshua Heschel According to an ancient legend… —Rabbi Abraham Joshua Heschel page 19 Bird of the dawn… —Rabbi Jack Riemer The Baal Shem Tov said… —Source unknown On the verse… —adapted from Irving Rosenbaum, The Holocaust and Halacha page 21 Dear God... —Rabbi Sheila P. Weinberg Open my eyes... —Rabbi Naomi Levy page 23 Boring people... Rabbi Harold Schulweis, High Holiday Message O fill our minds... —Rabbi Chaim Stern, Gates of Prayer

P’suk e i d ’Zimra page 25 Introduction to P’sukei d’Zimra —Rabbi Laura Geller

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page 27 This blessing introduces… —Rabbi Nosson Scherman, The Complete Artscroll Siddur Earth Prayers —Diann Neu One who sings prays twice —St. Augustine In Torah… —Rabbi Akiva Tatz, World Mask page 29 A great pianist… —Rabbi Sidney Greenberg, Likrat Shabbat Alone, I cannot… —Based on the teachings of Rabbi Pinchas of Koretz Beautiful in many respects… —Rabbi Everett Gendler, Kol Haneshamah Shabbat is... —Rabbi Irving Greenberg, The Jewish Way page 31 The righteous ﬂourish... —Rabbi Arthur Green, Kol Haneshamah When I Am Among the Trees—Mary Oliver How often… —Rabbi David A. Teutsch, Kol Haneshamah God acts… —Psalm 93, translated by Stephen Mitchell page 33 Psalm 145 actually… —Rabbi Nosson Scherman, The Complete Artscroll Siddur How lucky… —Judy Greenfeld Pick a partner… —Or Chadash, Version Aleph, P’nai Or Religious Fellowship page 35 Love After Love—Derek Walcott What is the secret… —Midrash page 37 In this, the ﬁnal psalm… —Rabbi Nosson Scherman, The Complete Artscroll Siddur To put ourselves… —Dr. Harlow Shapley, Astronomer It is said… —Rabbi Shira Milgram, Entrances to Holiness are Everywhere page 39 When the night… —Marge Piercy, The Art Of Blessing The Day page 41 I Always Seek Eyes—Natan Zach The breath of all life… —Marcia Falk, The Book of Blessings page 43 Praying—Mary Oliver What remains… —Rabbi Kushner & Rabbi Polen, Chasidism page 45 Shochein Ad… —adapted from Rabbi Nosson Scherman, The Complete Artscroll Siddur The Summer Day—Mary Oliver page 47 So greatly is… —adapted from Rabbi Nosson Scherman, The Complete Artscroll Siddur We are told… —Rabbi Rami Shapiro, Your Word is Fire page 49 Answer—Judy Sorum Brown, The Sea Accepts All Rivers & Other Poems.

Sources

Temple Emanuel

Kr’ iat Sh’ma & its Blessings page 51 Introduction to The Sh’ma and its Blessings—Rabbi Laura Geller page 53 We stand… —Rabbi Nosson Scherman, The Complete Artscroll Siddur This prayer… —Rabbi Shira Milgram, Entrances to Holiness are Everywhere Why I Wake Early —Mary Oliver Here I am… —Rabbi Rami Shapiro, Words of Fire page 55 The Talmud states… —Rabbi Abraham Twerski, M.D. “When God is seated… —Rabbi Arthur Green and Barry Holtz, eds., Your Word is Fire: The Hasidic Masters on Contemplative Prayer When you focus… —Rabbi Arthur Green and Barry Holtz, eds., Your Word is Fire: The Hasidic Masters on Contemplative Prayer Unless we believe… —Baal Shem Tov page 57 God is in the details. —Ludwig Mies van der Rohe “The universe...—The New York Times: July 12, 1991 I want to know... —Albert Einstein, Einstein: The Life and Times page 61 The Sh’ma… —Ron Rosenblatt I am loved… —Rabbi Rami shapiro, Words of Fire One who loves… —Martin Buber, The Way of Response In gathering together… —Rabbi David A. Teutsch, Kol Haneshamah page 63 Eil Melech Ne-eman… —Rabbi Nosson Scherman, The Complete Artscroll Siddur God is One… —Rabbi Jonathan Omerman Imagine the sound... —Rabbi Laura Geller page 65 To answer your… —Rabbi Shelly Marder My heart… —Elaine Starkman page 67 Meditation on the Sh’ma —Janet Berkenﬁeld, Siddur Birkat Shalom: Prayerbook of the Havurat Shalom Siddur Project, Somerville, MA 1991. Whether a person… —Rabbi Levi Yitzchak of Berditchev If you will pay attention…—Naomi Mara Hyman page 69 The Crossing (Geulah) —Dan Bellm, from Siddur Le’erev Shabbat (San Francisco: Congregation Sha’ar Zahav, third edition, 2000) So pharaonic oppression… —Michael Walzer, Exodus and Revolution I, Miriam… —Rabbi Ruth H. Sohn, Kol Haneshamah page 71 Rabbi Yose… B. Talmud Sota 30b-31; Sota 5:6 Either you will… —Adrienne Rich

Morning Service for Shabbat & Festivals

Amidah pages 73 Introduction to the Amidah —Rabbi Laura Geller pages 74-75 Questions & Personal Reﬂections: Themes of the Amidah —Rabbis Sheldon and Janet Marder, adapted by Rabbi Laura Geller page 77 This was recited… —Bretter (Bible) A toddler thinks… —Rabbi Sam Apisdorf, The Rosh Hashana Survival Kit Recalling the generations… —Marcia Falk, The Book of Blessings A Short Amidah: They say… —Syd Lieberman, Kol Haneshema page 79 The Reform Movement... —Stephen S. Wise Temple Siddur for Shabbat Morning Service You are the source... —Rabbi Rami Shapiro, Words of Fire page 81 My favorite… —Rachel Adler, The Open Door (CCAR Haggadah) The K’dusha originated… —Adapted from: Rabbi Hayim H. Donin, To Pray as Jew The Cosmic Symphony… —Rabbi Jonathan Omerman page 83 The One Who… —Rabbi Rami Shapiro, Words of Fire page 85 On Angels and Messengers… —Rabbi Lawrence Kushner, Honey from the Rock page 87 You capped… —Rabbi Rami Shapiro, Words of Fire Eternity Utters… —Adapted from Rabbi Abraham Joshua Heschel, The Sabbath page 89 Our Deepest Fear —(1) Marianne Williamson, A Return to Love, Harper Collins, 1992. page 91 Our God and… —From Gates of Prayer: The New Union Prayerbook. Central Conference of American Rabbis, New York A person should… —adapted from Or Ha-Emet 2b The focus of… —Abraham Joshua Heschel, Man’s Quest for God page 93 We look for… —Rabbi Sidney Greenberg, Siddur Chadash Spirituality is… —Rabbi Rami Shapiro, Words of Fire page 95 The historical… —Rabbi Shira Milgram, Entrances to Holiness Are Everywhere I thank You... Source unknown We give thanks… —Sofrim 20:8 Some historians… —Taught by Rabbi Richard Jacobs page 97 Our God... —Numbers 6:24–27 We are the object... —Sabine Y. Meyer I, may I... —Yehudah Amichai With malice ... —Abraham Lincoln, Second Inaugural Address, March 4, 1865

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page 99 Rabbi Susya... —Martin Buber, Hasidism and Modern Man Do not imagine...—Moses Maimonides, Mishna Torah: Hilchot Teshuvah Only a single... —adapted from Mishna Sanhedrin 4:5

To r a h S e r v i c e page 101 Introduction to the Torah Service —Rabbi Laura Geller page 103 We approach… —Source unknown Somewhere out of time… Nancy Lee Gossels page 105 Let other people… —Charles Reznikoff, In Memoriam: 1933 page 107 Sometimes while I am chanting... —Marge Piercy page 109 Sinai: The men rushed ahead... —Merle Feld page 111 When Jews go... —Deuteronomy Rabba, Bracha 11:6 Rabbi Abbahu... —Jerusalem Talmud, Pesachim 10:1 page 113 God, when I think… —Judy Greenfeld Mi she-bei-rach A-vo-tei-nu ... —Debbie Friedman and Drorah Setel Let my body... —Rabbi Jonathan Aaron page 114–121 The Hebrew text of these Mi Shebeirachs is from Kol Haneshamah: Shabbat Vehagim published by The Reconstructionist Press, Elkins Park, PA © 1994. Used with permission. page 123 The prophets proclaimed… —Rabbi Abraham Joshua Heschel When I watch… —Rabbi Ruth Adar page 125 Why is… —Adapted from Abraham Joshua Heschel, Moral Grandeur and Spiritual Audacity page 127 Our Jewish forbears… —Albert Einstein, The Goal of Human Existence Have patience… —Rainer Maria Rilke, Letters to a Young Poet page 129 O Guardian… —Mishkan T’filah: A Reform Siddur page 131 Rosh Chodesh… —Marsha Atti The women heard… —Pirkei de Rabbi Eliezer page 133 When ten… —Pirke Avot 3:7 Wisdom and Wonder… —Adam Sol, Mishkan T’filah As You taught Torah… —Rabbi Richard Levy, Mishkan T’filah

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Concluding Prayers page 135 And then… —Judy Chicago, Kol Haneshamah We praise the One… —adapted from Gates of Prayerpage 137 No one... —Ruth F. Brin It is up to us... —Rabbi Rami M. Shapiro, Kol Haneshamah

Mour ne rs’ Ka d di sh page 139 Originally the Kaddish… —adapted from Rabbi Bernard Zlotowitz, Reform Judaism Look around us… —Marge Piercy

Hallel page 165 Hallel, meaning… —Herbert Levine, Kol Haneshama There are halls... —The Zohar Why does Hallel…—Herbert Levine, Kol Haneshama This means… —Rabbi Elimelech of Lizhensk May the spirit…. —Academy of Jewish Religion page 167 This psalm… —Herbert Levine, Kol Haneshama At the shores… —Rabbi Zoe Klein page 169 According to… —Rabbi David A. Teutsch, Kol Haneshama This passage… —Joel Rosenberg, Kol Haneshama A Sense of Your Presence —Ruth Brin page 171 Even though… —Herbert Levine, Kol Haneshama I dream… —Feiga Izrailevna Kogan, CCAR Haggadah page 173 Psalm 116...More than… —Rabbi Rami Shapiro, Kol Haneshama Psalm 117... It is striking… —Herbert Levine, Kol Haneshama The Golden Butterﬂy… —Zelda translated by Marcia Falk, The Book of Blessings page 175 The purpose… —Rabbi Rami Shapiro, Your Word is Fire From my distress… —Joel Rosenberg, Kol Haneshama The Blade of Grass Sings to the River —Leah Goldberg, translated by Marcia Falk in Marcia Falk’s The Book of Blessings page 177 These words… —Rabbi Rami Shapiro, Kol Haneshama Rosh pinah…—Eric Mendelsohn, Kol Haneshama The mood… —Herbert Levine, Kol Haneshama page 179 I kissed the stone… —Leah Goldberg Do not think… —Rabbi Arthur Green and Barry W. Holtz, translator, Your Word is Fire: The Hasidic Masters on Contemplative Prayer

Temple Emanuel

ADDITIONAL READINGS & COMMENTARY SECTION 1: PRAYER SERVICE

Morning Blessings page 190–192 Let us imagine…—Source Unknown This passage…—adapted from Rabbi Henry Cohen, Likrat Shabbat A Legend…—Midrash My Soul Has a Voice… —Esther I. Swerdloff-Naidis, M.D. To Be a Lamplighter —Adapted from Rabbi Menachem Mendel Schneerson, Likkutei Sichot From the cowardice… —Rabbi Mordechai Kaplan Everything depends… —Rabbi Abraham Joshua Heschel, The Insecurity of Freedom Most scholars agree… —Rabbi David A. Teutsch, Kol Haneshama And the women… —Debbie Friedman, based on Exodus 15

Sh’ma and its Blessings page 193–195 With acts of great love…—Rabbi Richard Levy, On Wings of Awe: A Machzor for Rosh Hashanah and Yom Kippur Listen… —Rabbi Rami Shapiro, Your Word is Fire So you shall love… —Marge Piercy, The Art Of Blessing The Day The Hebrew word… —adapted from Rabbi Joseph Telushkin, Jewish Literacy The Vayome… —Judy Greenfeld

Amidah page 195–200 A cantor who… —adapted from Rabbi Abraham Joshua Heschel, Moral Grandeur and Spiritual Audacity How long … —Midrash Tehillim 61:2 Untie —Rabbi Sheila Peltz Weinberg Why do we say… —Martin Buber, Ten Rungs: Hasidic Sayings The Eternal God is… —Rabbi Rami Shapiro, Your Word is Fire For what do I pray?… —Rabbi Rami Shapiro, Your Word is Fire Thank you, God… —Edie Jurmain The Paint Box —Tali Shurak, Age 13, My Shalom My Peace Peace without truth… —Menachem Mendel of Kotsk Don’t stop… —Yehuda Amichai Making peace is… —Adlai Stevenson Birkat Hashalom —Rabbi Rami Shapiro, Your Word is Fire You cannot ﬁnd… —Rabbi Simcha Bunam O God, keep my tongue… — Rabbi Mar bar Rabina, Talmud Berachot 17a

To r a h S e r v i c e page 209 Why was the Torah… —Mekhilta de Rabbi Ishmael, Exodus 20:2 The sky is soft… —Marcia Falk, The Book of Blessing Mi she-bei-rach A-vo-tei-nu… —song by Lisa Levine

Morning Service for Shabbat & Festivals

Sources

Aleinu page 202 Aleinu: Traditional/Alternative —Rabbi Arthur Green, Kol Haneshama

Mour ne rs’ Ka d di sh page 203–217 Psalm 23 —Stephen Mitchell They had names... —Susan Glickman, Siddur of Temple Mt. Sinai, El Paso, TX. Yeish Kochavim —Hannah Senesh Mourn me not… —Rabbi Harold M. Schulweis, Finding Each Other In Judaism Dream Kaddish —Rabbi Debra Orenstein, Mourning and Mitzvah / Life Cycles: Jewish Women on Life Passages and Personal by Anne Brenner To open eyes when other close them… —Emanuel Eydoux [translated by Jonathan Magonet] No one knows… —Rabbi Harold M. Schulweis, Finding Each Other In Judaism An English Kaddish —Prayerbook of Temple Beth Hillel, Valley Village, CA Who Will Say Kaddish for Me? —Steve Berger From Blossoms... —Li-Young Lee Each of Us Has a Name —Zelda, translated by Marcia Falk in Kol Haneshama In Many Houses... —Diane Cole Life After Death—Laura Gilpin White Owl Flies Into and Out of the Field — Mary Oliver, House of Light Diminished Chord—Norma Glickman Epitaph —Merrit Malloy Ailey, Baldwin, Floyd, Killens and Mayﬁeld —Maya Angelou Old Blue —Norma Glickman Our angels… —Howard Schwartz, Our Angels (for Yehuda Amichai) The Dead —Billy Collins Connections —Marge Piercy Thoughts of Living and Dying —Charlotte Behrendt When Death Comes —Mary Oliver

Adon Olam page 218 Adon Olam… —Marilyn Zweifach with acknowledgement to Ellen Lehmann Beeler

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Rosh Chodesh page 220–222 The New Moon —Ruth Brin Meditation for the New Moon —Ruth Lerner Pale Moon —Nancy Lee Gossell Rabbi Shimon ben Pazzi… —Babylonian Talmud, Chullin 60b

S’ lichot page 222 Sand & Stone —Source Unknown

High Holidays page 223–225 Coming up on September —Marge Piercy If someone… —Rabbi Laura Geller Let us cast away… —Jonathan Cohen

Sukkot page 226–227 Sukkot in Jerusalem 5743 —Stanley F. Chyet Feast of Booths —Charles Reznikoff In Turkey…—Richard Siegel, et al., The Jewish Catalog On our tables… —Ruth Brin

Sh’mini Atseret page 228–230 If we lost touch... —Robert F. Kennedy, Jr. T’ﬁlat Geshem / The Prayer For Rain —Source Unknown Af-Bri… —Rabbi Nosson Scherman, The Complete Artscroll Siddur T’ﬁlat Geshem: A Feminine Interpretation of Zachor —Karen Strok, Amy Idit Jacques And Laurie Phillips Geshem—chart by Judy Greenfeld.

S i m c h a t To r a h page 231 The myriads of letters… —Martin Buber We are the people… —Marge Piercy, The Art Of Blessing The Day

Tu B ’S h ’ v a t SECTION 2: JEWISH HOLIDAYS

Shabbat page 219 All love… —Rabbi William Berk Teﬁllat hamishpacha —Rabbi Jonathan Aaron

page 232 You and I Plant… —Trees Rabbi Bradley Shavit Artson

Pesach page 233—234 The courage… —Marge Piercy Matzoh —Marge Piercy, The Art of Blessing the Day Salt Water —Marge Piercy, The Art of Blessing the Day

Sources

253

Shavuot

Temple Emanuel

For Comfort

page 235 The Book of Ruth and Naomi —Marge Piercy, The Art of Blessing the Day, New York: Middlemarsh, Inc. 1999

T i s h a b ’Av

page 242–244 In Sickness and Health… —Rabbi Harold M. Schulweis, based on Psalm 77 All journeys... —Martin Buber Sweet Darkness —David Whyte The Place Where We Are Right —Yehuda Amichai

page 236 Tisha b’Av—5763… —Rabbi Jonathan Aaron

Ti kkun Olam

SECTION 3: CONCLUDING THOUGHTS

Prayer page 237–240 Morning Poem —Mary Oliver We oughtn’t pray… —Stanley F. Chyet, The Lord has a Taste for Clowning, Skirball, 2003 Will You Say A Prayer For Me? —New Emanuel Minyan Prayerbook Praying —Rabbi Jonathan Aaron Those blessings… —High Holiday Message, Jewish Theological Seminary Let me be absorbed… —Rabbi Jonathan Aaron How can one be both a stranger ... —The Maggid of Dubno Encountering… —Rabbi Laura Geller, Four Centuries of Jewish Women’s Spirituality

God page 240–242 The Worm’s Waking —Mary Oliver The story is told —Source Unknown Thirst —Jallaludin Rumi Master of the Universe —Rabbi Nachman of Bratzlav I’m too alone... —Rainer Maria Rilke You, God, who Live Next Door —Rainer Maria Rilke

page 244–246 To Be of Use —Marge Piercy On Redeeming Sparks —Rachel Adler, revised by Rabbi Richard Levy in Wings of Awe Social Action —Rabbi Jack Riemer, adapted, from Kol Haneshamah

Community page 246–247 The Thread —Denise Levertov With Eyes Wide Open —Natan Alterman Fire —Judy Sorum Brown. The Sea Accepts All Rivers & Other Poems. Miles River Press: Alexandria, VA

FINAL NOTES A good resource to learn more about prayer is My People’s Prayerbook: Traditional Prayer, Modern Commentaries edited by Lawrence A Hoffman, Jewish Lights, 1998

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Photograph by Bill Aron