Machzor Lev Shalom Rosh Hashanah Siddur
Machzor Lev Shalom Rosh Hashanah Siddur
Machzor Lev Shalom Rosh Hashanah Siddur
T H E R A B B I N I C A L A S S E M B LY
Copyright © 2010 by The Rabbinical Assembly, Inc.
First edition. All rights reserved.
Permissions and copyrights for quoted materials may be found on page 467.
Second Printing
18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 2
ד l ידו
The publication of
ר ו ג
ךי
לדור י
Mah.zor Lev Shalem
וגבורתי
has been made possible
ש
through the devotion
ב
and generosity of
ח מעשיך
A B BY A N D HOWARD M I LSTE I N
תוכן הענייניםvi
תוכן הענייניםTABLE OF CONTE NTS
יום כיפורyom kippur
ערב יום כיפור בבית 198 Erev Yom Kippur at Home
כל־נדרי וערבית 201 Kol Nidrei and Evening Service
שחרית 33 Morning Service
שחרית – חזרת הש״ץ 252 Repetition of the Morning Amidah
סדר קריאת התורה 273 Torah Service
יזכור 290 Yizkor
מוסף 299 Musaf Service
מנחה 360 Afternoon Service
נעילה 391 Concluding Service
מנחה לערב יום טוב 430 Afternoon Service before the Holy Day
ערבית למוצאי יום טוב 444 Evening Service after the Holy Day
ix introduction
contemporary prayers, since the prayerbook must give voice to the needs of our own
generation, as it did for those in the past.
The Translation
Several principles have guided this translation:
1. We believe the translation ought to reflect the Hebrew original as closely as
possible, allowing the English reader to experience the text without a filter, and
allowing the congregant who has some basic familiarity with Hebrew to find
familiar words. When the Hebrew text is jarring, which it sometimes is, the Eng-
lish translation ought not to smooth over the difficulty.
2. The Hebrew prose frequently borders on the poetic, and the translation ought to
convey some sense of that in its cadence, in its form, and in its use of language.
3. The translation ought to be prayerful; it ought to put the English reader in the
mood of prayer.
4. Because each language has a distinct grammar, we have sometimes changed
the word order, syntax, and sentence structure to create an appropriate English
translation.
5. A contemporary American translation needs to be gender-neutral as far as pos-
sible, while conveying the intent and meaning of the original. Sometimes this
has necessitated changing the third person in the original to the second person,
in this translation.
6. We have consulted previous translations, especially the most recent version of
the mah.zor for the Conservative movement (1972), which was edited and trans-
lated by R abbi Jules Harlow, as well as the re-edited Shabbat and Festival prayer-
book, Siddur Sim Shalom (1998). We owe these sources a debt of gratitude—
they were always our starting point, though the reader will readily recognize this
as a new and original translation. For the Morning Blessings and P’sukei D’zimra
(Verses of Song), we have for the most part used the translations found in Siddur
Sim Shalom. And for the Torah and Haftarah readings, we have adapted David
E. S. Stein’s The Contemporary Torah: A Gender-Sensitive Adaptation of the JPS
Translation and the Jewish Publication S ociety’s TaNaKh: The Holy Scriptures,
respectively.
7. The formula with which a b’rakhah begins, Barukh atah Adonai, is often trans-
lated as “blessed are You” or “praised are You.” We decided, however, not to
translate these standard opening words, for we felt that neither “blessed” nor
“praised” is an adequate translation of barukh, and that it was important to con-
vey that these words in Jewish liturgy function p rimarily as the formal introduc-
tion of a b’rakhah. A few other basic Jewish vocabulary words such as mitzvah
lose all their deep overtones when translated, so most often they have simply
been transliterated when they appear in English.
הקדמהx
Running Commentary
We believe that a modern commentary ought to accompany the ancient texts to
inform the reader of their history, to explain unusual vocabulary, to comment on dif-
ficult ideas and key concepts, and to explain why a particular prayer appears in a
certain context and is recited at a particular moment in the service. The commentary
generally appears in the right margin. The commentary on Birkhot Ha-shah.ar and
P’sukei D’zimra is adapted from Or Hadash, by Rabbi Reuven Hammer.
The Transliteration
We have transliterated those parts of the service that are most often sung or chanted
out loud, in order to encourage participation by all congregants. (These passages are
generally indicated in the Hebrew by a bold typeface.) The following guidelines have
been followed:
Consonants: The transliteration distinguishes between gutturals ( חh.) and ( כkh).
הis always represented by h (even when silent).
Neither אor עis generally represented in the transliteration.
xi introduction
Vowels: a represents ַבּ ָבּ ֲבּand is pronounced as in “father.”
e represents ֶבּ ֱבּand is pronounced as in “red.”
ei represents ֵבּי ֵבּand is pronounced as in “eight.”
i represents ִבּי ִבּand is pronounced as in “antique.”
o represents בּוֹ בּ ֹ ׇבּ ֳבּ ֳבּand is pronounced as in “crow.”
u represents בּוּ ֻבּand is pronounced as in “tuba.”
ai represents ַבּיand is pronounced as in “aisle.”
apostrophe: Vocal sh’va is represented by an apostrophe (e.g., b’rakhah, ) ְבּ ָרכָ ה.
hyphen: Hyphens are used to indicate prefixes (e.g., ha-b’rakhah, ) ַה ְבּ ָרכָ ה.
raised dot: Raised dots are used to indicate patah. g’nuvah (e.g., elo∙ah, ) ֱאלֽ ַוֹהּ,
as well as to break up a vowel cluster in the middle of a word
(e.g., yisra∙el, )יִ ְשׂ ָר ֵאל.
Our transliteration strives to facilitate accurate pronunciation of the Hebrew
words, and so exceptions to these guidelines have been made, from time to time, in
favor of a more user-friendly rendering; note also that the names of the prayers and
services follow a more familiar transliteration style.
Acknowledgments
Throughout our work on Mah.zor Lev Shalem we realized that this mah.zor was not
the product of our committee’s work, but rather represents a window into the legacy
of generations of Jews for whom the High Holy Day liturgy was a heightened expe-
rience. Our hope is that our efforts continue in this tradition and serve as inspira-
tion for our own generation. Each meeting of the mah.zor committee began with the
prayer recorded in the Mishnah that our work would not contain errors, mislead our
readers, or be an impediment to true prayer. Now that we have completed our task,
we hope that this mah.zor will be a source of inspiration to all who pray from it.
Words cannot convey the gratitude we who served on the editorial committee felt
as we met each month and grappled with this text. We learned much from our work
and much more from each other. The fellowship that matured through these years
will not be forgotten by us. Over the course of many years, members of the Mah.zor
Lev Shalem committee volunteered their time and energy for this new effort, and
each member of the committee had a significant role in the production of Mah.zor
Lev Shalem. Rabbi Stuart Kelman wrote the commentaries for the evening and morn-
ing Sh’ma and Its Blessings. He also contributed to the titling of all the sections of the
mah.zor and, along with Rabbi Leonard Gordon, wrote the commentary for the
Torah and H aftarah readings. Rabbi Gordon wrote the commentary for Kol Nidrei,
prepared the section of home rituals, worked with me in editing the Eilleh Ezk’rah for
Yom Kippur Musaf, and contributed creative material used throughout the mah.zor.
Rabbi Alan Lettofsky worked on Rosh Hashanah Musaf as well as Ne∙ilah and devot-
הקדמהxii
edly corrected each page of the entire manuscript. The committee utilized his linguis-
tic skills throughout. Cantor Joseph Levine read the entire manuscript, with particular
attention to the indications for congregational singing and leader’s chant, and helped
in our preparation of Ne∙ilah; he also wrote the chants for several of the new prayers
included in the mah.zor. Cantor Kenneth Richmond also served as a consultant re-
garding the needs of musical leaders and he contributed several musical pieces. Rabbi
Larry Sebert, along with Cantor Richmond, worked on the Torah service and Yizkor
and made many helpful suggestions incorporated throughout the mah.zor. Rabbi Jan
Uhrbach was responsible for a major share of Rosh Hashanah Musaf and added her
literary sensibility to several other sections. Rabbi Robert Scheinberg was a source
of expert advice on liturgical matters, as well as the author of the commentary on the
Shah.arit and Arvit Amidah for Rosh Hashanah and Yom Kippur. Rabbi Jan Kaufman
served as the Rabbinical Assembly liaison for the committee. She coordinated our
meetings, shared her insights and expertise, and reviewed and commented on the
entire manuscript at every stage of development.
Several people served shorter terms on the committee: Francine Klagsbrun, who
contributed an important early editorial voice and served as a representative layper-
son; Rabbi Nina Beth Cardin, whose liturgical sensibility was helpful in the develop-
ment of our thinking and who composed several new prayers for Kol Nidrei; Rabbi
Amy Eilberg, who developed the innovative Prayers of Brokenness and Wholeness;
and Rabbi Lawrence Troster, who provided thoughtful insights.
Mah.zor Lev Shalem owes a tremendous debt to the editors of other Rabbinical
Assembly prayerbooks, most especially to Rabbi Jules Harlow, editor and translator
of the original Siddur Sim Shalom, published in 1985, and the Rabbinical Assembly
Mah.zor, published in 1972. Many of the innovations that Rabbi Harlow pioneered in
the daily, Shabbat and Festival, and High Holy Day liturgy have been incorporated in
this mah.zor. One example is his addition—based on the 10th-century siddur of R.
Saadia Gaon—of the word ba-olam to the final blessing of the Amidah, thus broaden-
ing the prayer for peace into a universal statement. We also used selections from the
new edition of Siddur Sim Shalom for Sabbath and Festivals (1998), edited by Rabbi
Leonard Cahan, and Siddur Sim Shalom for Weekdays (2002), edited by Rabbi Avram
Reisner, as well as the forthcoming volume of Siddur Sim Shalom—Home Rituals,
also edited by R abbi Leonard Cahan.
Members of the Committee on Jewish Law and Standards of the Rabbinical
Assembly reviewed the manuscript and made some important suggestions. Special
thanks to its chair, Rabbi Elliot Dorff, and the chair of the Subcommittee on Liturgi-
cal Publications, Rabbi Robert Fine, for their cooperation and help.
Many volunteer readers contributed valuable editorial suggestions at different
stages of development. Thanks are due to the many rabbis, cantors, scholars, and
congregants who contributed feedback over the years. While it is not possible to name
xiii introduction
everyone who commented, we appreciate the extensive suggestions we received.
Special thanks to the following readers: Rabbis Martin Cohen, Michelle Fisher, David
Freidenreich, Lilly Kaufman, Allan Kensky, Vernon Kurtz, Kenneth Leitner, Chai
Levy, David Lincoln, Daniel Nevins, Perry Rank, Joel Rembaum, Michelle Robinson,
Peretz Rodman, Daniel Shevitz, Michael Singer, Robert Slosberg, Max Ticktin and
Jeffrey Wohlberg; as well as to Joy Ladin, Catherine Madsen, and Merle Feld. Special
thanks to M ichael Bohnen who commented on almost every page, corrected both
Hebrew and English grammar, cross-checked the translation, and suggested felicitous
phrasing. He engaged in this labor of love in memory of his father, Rabbi Eli Bohnen,
who had been a member of the editorial committee of the first and pioneering Rab-
binical Assembly mah.zor. Professor Avraham Holtz was always at the ready to re-
spond to our liturgical and grammatical questions. He reviewed the preliminary Kol
Nidrei booklet and made extensive corrections. Professors Menahem Schmelzer and
Raymond Scheindlin were consulted at various stages of our work.
Sections of the mah.zor were piloted by six congregations and the participation of
the rabbis, cantors, and members of the congregations in offering helpful feedback
was greatly appreciated. Our thanks to Temple Israel Center (White Plains, New
York); Har Zion Temple (Penn Valley, Pennsylvania); Congregation Beth Yeshurun
(Houston, Texas); Beth Jacob Congregation (Mendota Heights, Minnesota); Con-
gregation Netivot Shalom (Berkeley, California); and Congregation B’nai Israel
(Northampton, Massachusetts).
The secretaries to the mah.zor committee, Evan Schreiber and Jonah Rank, ensured
that we had the necessary source material available to us. Jonah Rank also contributed
his knowledge of synagogue practice, compiled the glossaries that appear in this vol-
ume, and prepared the materials needed for permissions. Melissa Flamson handled
the permissions requests with care and professionalism.
We owe a tremendous debt to the editorial and proofreading team, whose ex-
tensive knowledge, high standards, and painstaking devotion to detail is exemplary.
Elisheva Urbas served as literary editor; her careful reading and extensive suggestions
clarified and improved the volume. Michelle Kwitkin-Close served as primary copy-
editor at each stage of production; she lived with this book for many years and her
thoughtful editing is reflected on every page. At the final stages, Rabbi David E. S.
Stein, chief proofreader, provided oversight and coordination for an extensive and
complex proofreading process and we are grateful for his diligence and care. Thanks
also to proofreaders Cynthia Goldstein, Emily Law, Eric Schramm, and Rabbi Reena
Spicehandler.
Mah.zor Lev Shalem was expertly designed by Scott-Martin Kosofsky. His under-
standing and commitment to this project is apparent in the design, composition, and
aesthetic of every page; it was a labor of love for him and he became a true partner in
the process of publishing this volume. Adrianne Onderdunk Dudden, the mah.zor’s
הקדמהxiv
earlier d esigner, set the stage for our first preliminary edition. Her death was mourned by
all of us who worked with her.
The staff of the Rabbinical Assembly helped at every stage of production. Rabbi Joel
Meyers was the executive vice president of the Rabbinical Assembly during the years of
this project’s development. He ensured that the resources were available to bring this proj-
ect to fruition, and he was the one who suggested Lev Shalem as the title of the mah.zor.
Rabbi Julie Schonfeld, the current executive vice president of the Rabbinical Assembly,
brought this mah.zor to its completion. Amy Gottlieb, publications director of the Rabbini-
cal Assembly, coordinated and supervised editing, proofreading, and production.
Rabbi Wayne Franklin, chair of the publications committee, encouraged our work and
helped smooth our way. Thank you to the former chairs of that committee, R abbis Ira
Stone, Ronald Isaacs, Martin Cohen, and especially Gordon Freeman, who originally in-
vited me to take on this project. I would also like to acknowledge the current president
of the Rabbinical Assembly, Rabbi Jeffrey Wohlberg, as well as his predecessors, Rabbis
Alvin Berkun, Perry Rank, Reuven Hammer, Vernon Kurtz, and Seymour Essrog ז״ל.
A special debt of gratitude is owed to Irma and Paul Milstein, whose generous gift has
enabled the publication of Mah.zor Lev Shalem. May they and their family be blessed
through the prayers of the community of Israel.
—Rabbi Edward Feld
January 2010 / Tevet 5770
It has been a rare pleasure and privilege to work together u nder the
expert leadership of Rabbi Edward Feld, a creative and masterful editor,
scholar, team-builder, and mensch. Over the years of this mah.zor’s develop-
ment, Rabbi Feld delegated responsibilities, built consensus, nurtured our
relationships, managed processes, and informed our decisions with his wide
knowledge and fine sensibility. He focused our collective attention on the
sacred work of producing a mah.zor that would best facilitate meaningful
prayer experiences in our diverse communities. The words in this mah.zor
come from a wide range of sources, but every page is imprinted by a single
and singular intellect and n’shamah. We are all very grateful.
—Members of the Editorial Committee
xv introduction
ערבית EVENING
לראש SERVICE OF
השנה ROSH HASHANAH
הקדמה לתפילה2 Preparatory Prayers
שמע וברכותיה5 The Sh’ma and Its Blessings
תפילת העמידה בלחש11 The Silent Amidah
קידוש השנה20 The Dedication of the New Year
סיום התפילה25 Concluding Prayers
ֹלהיכֶֽ ם:
לָ כֶ֖ ם לֵ אֹלהִ֑ ים ֲאנִ֖ י ◁ יהו֦ ה ֱא ֵ Truly —this is our faith-
ָמגֵ ן,רוְּך א ָתּה יהוה ַ ָבּb .ַא ְב ָר ָהם Shield of Abraham ָמגֵ ן
ַא ְב ָר ָהם. After Genesis 15:1.
.וּפוֹקד ָשׂ ָרה
ֵ ַא ְב ָר ָהם Guardian of Sarah ּפוֹ ֵקד
ָש ָׂרה. Or: “the One who
remembered Sarah” (after
, ְמ ַחיֵּ ה ֵמ ִתים ַא ָתּה,ַא ָתּה גִּ בּוֹר לְ עוֹלָ ם ֲאד ֹנָ י Genesis 21:1). We, who
stand here today, are the
.הוֹשׁ ַיע
ִֽ ְַרב ל fruit of God’s promise to
Abraham and Sarah.
, ְמ ַחיֵּ ה ֵמ ִתים ְבּ ַר ֲח ִמים ַר ִבּים,ְמכַ לְ כֵּ ל ַחיִּ ים ְבּ ֶֽח ֶסד Support the falling
וּמ ַקיֵּ םְ ,סוּרים
ִ וּמ ִתּיר ֲא ַ ,רוֹפא חוֹלִ ים ֵ ְ ו,ְך נוֹפלִ ים
ְ סוֹמֵ נוֹ פְ לִ יםסוֹ ֵמ. After Psalm
145:14.
וֹמה
ֶ י דּ ֽ וּמִ ִמי כָ ֽמוָֹך ַֽבּ ַעל גְּ בוּרוֹת.ישׁנֵ י ָע ָפר ֵ ֱִאמוּנָ תוֹ ל Heal the sick רוֹ פֵ א
.שׁוּעה ָ ְוּמ ְצ ִֽמ ַיח י
ַ וּמ ַחיֶּ ה
ְ ְך מ ִמית ֵ ֶ ֶֽמל,לָ ְך חוֹ לִ ים. After Exodus 15:26,
following God’s self-
.צוּריו לְ ַחיִּ ים ְבּ ַר ֲח ִמים
ָ ְ זוֹכֵ ר י,ִמי כָ ֽמוָֹך ַאב ָה ַר ֲח ִמים description there as “the
One who heals.”
Gives life to the dead ְמ ַח ֵ ּיה ַה ּ ֵמ ִתים. Over the millennia, many Jewish perspec-
tives on the afterlife have been proposed. Many sages (including Saadiah Gaon,
10th century, and Maimonides, 12th century) caution against speculation about
the specific implications of the doctrine of bodily resurrection of the dead. They
understand it to be an articulation of God’s supreme power: God cares even for
the dead.
Holy ָקדוֹ ׁש. We become holy when we imitate God’s qualities: “As God is called
‘merciful’ so should you be merciful . . . as God is called ‘righteous’ and ‘loving,’ so
should you be righteous and loving” (Babylonian Talmud, Sotah 14a).
.את
ָ דוֹשׁ עלֵֽ ינוּ ָק ָֽר
ָ וְ ִשׁ ְמָך ַהגָּ דוֹל וְ ַה ָקּ Conclusion of Shabbat
יענוּ
ֽ ֵ וַ ּתוֹ ִד. This prayer, which
distinguishes Shabbat from
At the conclusion of Shabbat:
the rest of the week, is
ת־מ ְׁש ְּפ ֵטי ִצ ְד ֶֽקָך וַ ְּתלַ ְּמ ֵֽדנּו
ִ ינּו אֶ ֵֽיענּו יהוה ֱאֹלה ֵֽ ּתֹוד
ִ ַו slightly different from the
one ordinarily recited at the
ִמ ְׁש ָּפ ִטים, וַ ִּת ֶּתן־לָֽ נּו יהוה ֱאֹלהֵֽ ינּו.לַ ֲעׂשֹות ֻח ֵּקי ְרצֹונֶֽ ָך conclusion of Shabbat. The
וַ ַּתנְ ִחילֵֽ נּו זְ ַמּנֵ י,טֹובים ִ ים ּומ ְצתִ יְ ָׁש ִרים וְ תֹורֹות ֱא ֶמת ֻח ִּק standard prayer emphasizes
the difference between
נּו ק ֻד ַּׁשת ַׁש ָּבת ְ ישׁ ֵֽ ּתֹור
ִ ַ ו.ׂשֹון ּומֹוע ֵדי ֽק ֶֹדׁש וְ ַחּגֵ י נְ ָד ָבה
ֲ ָׂש the holiness of Shabbat
and the weekday. Since
ינּו ּבין ֽק ֶֹדׁש ֵ ֵֽ וַ ַּת ְב ֵּדל יהוה ֱאֹלה.מֹועד וַ ֲחגִ יגַ ת ָה ֶֽרגֶ ל ֵ ּוכְ בֹוד Rosh Hashanah is not an
יעי
ִ ּבין יֹום ַה ְּׁש ִב,ים ֵ ּבין יִ ְׂש ָר ֵאל לָ ַע ִּמ,ְך ֵ ּבין אֹור לְ ֽ ֺח ֶׁש,חֹול
ֵ ְל ordinary weekday but itself
a holy day, this alterna-
ּבין ְק ֻד ַּׁשת ַׁש ָּבת לִ ְק ֻד ַּׁשת יֹום טֹוב,ה ֵ לְ ֵֽׁש ֶׁשת יְ ֵמי ַה ַּמ ֲע ֶׂש tive prayer focuses on the
.יעי ִמ ֵּֽׁש ֶׁשת יְ ֵמי ַה ַּמ ֲע ֶׂשה ִק ַּֽד ְׁש ָּת ִ וְ ֶאת־יֹום ַה ְּׁש ִב,ִה ְב ַּֽדלְ ָּת differentiation between the
holiness of Shabbat and the
.ל ּב ְק ֻד ָּׁש ֶֽתָך
ִ ת־ע ְּמָך יִ ְׂש ָר ֵא
ַ ִה ְב ַּֽדלְ ָּת וְ ִק ַּֽד ְׁש ָּת ֶא holiness of the festivals.
ָך ּבית יִ ְׂש ָר ֵאל לְ ַא ֲה ָבה ּולְ יִ ְר ָאה ל־ע ְּמ ֵ ְּתיַ ֵחד לְ ָב ִבי ּולְ ַבב ּכׇ ַ יִ ְהי ּו לְ ָרצוֹ ן May the words
Psalm 19:15.
ּתֹור ֶֽתָךּ ,כִ י ִע ְּמָך ְמקֹור ַחּיִ ים, ֵֽינּו ּב ְמאֹור ָ ת־ׁש ֶֽמָך .וְ ָה ֵאר ֵעינ ִ ֶא ְ
FOR IN YOUR LIGHT DO WE
יקים אֹות ּבאֹור ַה ָּצפּון לַ ַּצ ִּד ִָ אֹורָך נִ ְר ֶאה אֹור .וְ זַ ּכֵֽ נּו לִ ְר ְּב ְ ּ ְ .באוֹ ְר ָך נִ ְר ֶאה אוֹ ר SEE LIGHT
י־פי וְ ֶהגְ יֹון לִ ִּבי לְ ָפנֶֽ יָך ,יהוה לֶ ָע ִתיד לָ בֹוא .יִ ְהיּו לְ ָרצֹון ִא ְמ ֵר ִ Psalm 36:10.
ל־צ ָב ָאם.
וַ יְ כֻ לּֽ וּ ַה ָשּׁ ַֽמיִ ם וְ ָה ָֽא ֶרץ וְ כׇ ְ
שבת
The heavens and the
יעי ְמלַ אכְ תּוֹ ֲא ֶשׁר ָע ָשׂה, ֹלהים ַבּיּוֹם ַה ְשּׁ ִב ִ וַ יְ כַ ל ֱא ִ .וַ יְ כֻ ּ ֽל ּו ַה ׁ ּ ָש ַ ֽמיִ ם וְ ָה ָ ֽא ֶרץ earth
ל־מלַ אכְ תּוֹ ֲא ֶשׁר ָע ָשׂה. יעיִ ,מכׇּ ְ וַ יִּ ְשׁבּ ֹת ַבּיּוֹם ַה ְשּׁ ִב ִ Genesis 2:1–3.
יעי וַ יְ ַק ֵדּשׁ א ֹתוֹ,
ֹלהים ֶאת־יוֹם ַה ְשּׁ ִב ִ וַ יְ ָֽב ֶרְך ֱא ִ protection to our
ָ .מגֵ ן ָאבוֹ ת ancestors
ֹלהים לַ ֲעשׂוֹת.
ל־מלַ אכְ תּוֲֹ ,א ֶשׁר ָבּ ָרא ֱא ִ כִּ י בוֹ ָשׁ ַבת ִמכׇּ ְ Literally, “shield of our
ancestors.” The evening ser-
vice contains no repetition
Version with Patriarchs and Matriarchs: Version with Patriarchs: of the Amidah. This para-
graph, which includes the
◁ ָבּרוּ ַא ָתּה יהוהֱ ,אֹלהֵֽ ינוּ ◁ ָבּרוּ ַא ָתּה יהוהֱ ,אֹלהֵֽ ינוּ themes of each of the seven
ּמֹותינּו],
בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵֽ וֵ ֵ ֹלהי
בוֹתינוֱּ ,א ֵ אֹלהי ֲא ֵֽוֵ ֵ b’rakhot of the Shabbat
Amidah, is added on Shab-
ֹלהי יִ ְצ ָחק,
ֹלהי ַא ְב ָר ָהםֱ ,א ֵ ֱא ֵ אֹלהי
ֹלהי יִ ְצ ָחק ,וֵ ֵ ַא ְב ָר ָהםֱ ,א ֵ bat eve. As elsewhere in the
ֹלהי ָשׂ ָרה ,אֹלהי יַ ֲעק ֹבֱ ,א ֵ וֵ ֵ יַ ֲעק ֹבָ ,ה ֵאל ַהגָּ דוֹל ַהגִּ בּוֹר High Holy Day liturgy, the
ֽ ֶ (melekh), “sover-מלֶ word
ֹלהי ָר ֵחל ,ֹלהי ִר ְב ָקהֱ ,א ֵ ֱא ֵ נּוֹראֵ ,אל ֶעלְ יוֹן, וְ ַה ָ eign,” is substituted for the
אֹלהי לֵ ָאהָ ,ה ֵאל ַהגָּ דוֹל וֵ ֵ ה שׁ ַֽמיִ ם וָ ָֽא ֶרץ.
קוֹנֵ ָ ֵ (El), “God” (whichאל word
is recited in the year-round
נּוֹראֵ ,אל ֶעלְ יוֹן, ַהגִּ בּוֹר וְ ַה ָ version of this prayer), to
ה שׁ ַֽמיִ ם וָ ָֽא ֶרץ.
קוֹנֵ ָ emphasize the metaphor
of God’s sovereignty on
this day.
ָמגֵ ן ָאבוֹת ִבּ ְד ָברוְֹ ,מ ַחיֵּ ה ֵמ ִתים ְבּ ַמ ֲא ָמרוַֹ ,ה ֶֽמּלֶ ְך ַה ָקּדוֹשׁ
ֶשׁ ֵאין כָּ ֽמוֹהוַּ ,ה ֵמּנִֽ ַיח לְ ַעמּוֹ ְבּיוֹם ַשׁ ַבּת ׇק ְדשׁוֹ ,כִּ י ָבם ָר ָצה
נוֹדה לִ ְשׁמוֹ ְבּכׇ ל־ לְ ָהנִֽ ַיח לָ ֶהם .לְ ָפנָ יו נַ ֲעבוֹד ְבּיִ ְר ָאה וָ פַֽ ַחד ,וְ ֶ
הוֹדאוֹתֲ ,אדוֹן ַה ָשּׁלוֹם, יוֹם ָתּ ִמידְ .מעוֹן ַה ְבּ ָרכוֹתֵ ,אל ַה ָ
וּמנִֽ ַיח ִבּ ְק ֻד ָשּׁה לְ ַעם יעיֵ , וּמ ָב ֵרְך ְשׁ ִב ִ
ְמ ַק ֵדּשׁ ַה ַשּׁ ָבּת ְ
אשׁית. י־ע ֹנֶ ג ,זֵֽכֶ ר לְ ַמ ֲע ֵשׂה ְב ֵר ִ
ְמ ֻד ְשּׁנֵ ֽ
נוּח ֵֽתנוּ.
מּוֹתינוּ]ְ ,ר ֵצה ִב ְמ ָ בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵֽ ◁ ֱאֹלהֵֽ ינוּ וֵ ֵ
תוֹר ֶֽתָך,
תיָך ,וְ ֵתן ֶחלְ ֵֽקנוּ ְבּ ָ ַק ְדּ ֵֽשׁנוּ ְבּ ִמ ְצ ֶֽ
ישׁוּע ֶֽתָך,
טּוּבָך ,וְ ַשׂ ְמּ ֵֽחנוּ ִבּ ָ ַשׂ ְבּ ֵֽענוּ ִמ ֶֽ
וְ ַט ֵהר לִ בֵּֽ נוּ לְ ׇע ְב ְדָּך ֶבּ ֱא ֶמת,
צוֹן שׁ ַבּת ׇק ְד ֶֽשָׁך,
ַ וּב ָר וְ ַהנְ ִחילֵֽ נוּ יהוה ֱאֹלהֵֽ ינוּ ְבּ ַא ֲה ָבה ְ
י שׁ ֶֽמָך.
וְ יָ נֽ וּחוּ ָבהּ יִ ְשׂ ָר ֵאל ְמ ַק ְדּ ֵשׁ ְ
שׁ ה ַשּׁ ָבּת.רוְּך א ָתּה יהוהְ ,מ ַק ֵדּ ַ ַ ָבּ
God, who promised protection to our ancestors and assures life to the dead,
the incomparable holy sovereign, desired to give rest to the people Israel and so
provided them with the holy Shabbat. We worship in awe and reverence in God’s
presence and offer thanks, each day, always, to God. The source of blessings, the
master of peace, God, whom we praise, sanctifies Shabbat, blesses the seventh
day, and provides sacred rest to a people overflowing with joy, as a symbol of the
work of creation.
Magein avot bi-d’varo, m’h.ayyeih meitim b’ma.amaro, ha-melekh ha-kadosh she-ein
kamohu, ha-meini.ah. l’ammo b’yom shabbat kodsho, ki vam ratzah l’hani.ah. la-hem.
L’fanav na.avod b’yir.ah va-fah.ad, v’nodeh li-sh’mo b’khol yom tamid. M’on ha-b’rakhot,
El ha-hoda.ot, adon ha-shalom, m’kaddeish ha-shabbat u-m’vareikh sh’vi.i, u-meini.ah.
bi-k’dushah l’am m’dush’nei oneg, zeikher l’ma.aseih v’reishit.
ג
כּ ֹל ַהנְּ ָשׁ ָמה ְתּ ַהלֵּ ל יָ הַּ ,הלְ לוּ־יָ הּ.
ד
לוֹת ָיה.
ה שׁנָ ה וְ ִקלְ ֶֽ
ִתּכְ לֶ ָ ִ . This refrainתּכְ לֶ ה TIKHLEH
is taken from a popular
כוֹת ָיה.
וּב ְר ֶֽל שׁנָ ה ִ
ָתּ ֵח ָ Rosh Hashanah Arvit piyyut
in the Sephardic liturgy.
ג
Let every breath of life praise ADONAI. Halleluyah!
Kol ha-n’shamah t’hallel yah, hal’luyah.
ד
May this year’s troubles end, and a year of blessing begin.
Tikhleh shanah v’kil’loteha,
tah.eil shanah u-virkhoteha.
ת־ׁשם ׇק ְד ֶֽׁשָך.
ְך א ֵ דֹוׁשים לְ ָב ֵר ֶ ַה ָּׁשנָ ה ַה ְּק ִ
Meditation
In Your great kindness, aid us, ADONAI our God, to embrace this
Rosh Hashanah with love and overwhelming joy, as a gift from
You. Through the celebration of this sacred Rosh Hashanah
may we attain a full and true faith. Help us to gather together
the sparks of holiness within ourselves, as we join with all the
people Israel congregating from their individual homes and join-
ing together on these holy days of Rosh Hashanah to bless Your
sacred name.
,ְך העֹולָ ם
ָ ֶינּו מל
ֶֽ ֵֽרּוְך א ָּתה יהוה ֱאֹלה ַ ָּב
.יענּו לַ ּזְ ַמן ַהּזֶ ה
ָֽ ִֶׁש ֶה ֱחיָֽ נּו וְ ִקּיְ ָֽמנּו וְ ִהּג
Barukh atah Adonai, our God, ruler of time and space, who has chosen and
distinguished us by sanctifying our lives with the commandments. With love,
You have bestowed on us, Adonai our God, [this Shabbat and] this Day of
Remembrance, a day for [recalling] the shofar sound [with love], a day for
holy assembly and for recalling the Exodus from Egypt. For You have chosen
us, sanctifying us among all people, and Your faithful word endures forever.
Barukh atah Adonai, ruler of all the earth, who makes [Shabbat,] the people
Israel and the Day of Remembrance holy.
Barukh atah Adonai eloheinu melekh ha-olam, asher bah.ar banu mi-kol am
v’rom’manu mi-kol lashon, v’kid’shanu b’mitzvotav. Va-titten lanu Adonai eloheinu
b’ahavah et yom [ha-shabbat ha-zeh v’et yom] ha-zikkaron ha-zeh, yom [zikhron]
t’ru∙ah [b’ahavah] mikra kodesh, zeikher litzi∙at mitzrayim. Ki vanu vah.arta v’otanu
kiddashta mi-kol ha-ammim, u-d’var’kha emet v’kayyam la∙ad. Barukh atah Adonai,
melekh al kol ha-aretz m’kaddesh [ha-shabbat v’] yisra∙el v’yom ha-zikkaron.
On Saturday night, we add the following two b’rakhot. While reciting the first, we view our upraised
fingers in the light of the holy day candles.
Barukh atah Adonai, our God, ruler of time and space,
who creates the lights of fire.
Barukh atah Adonai eloheinu melekh ha-olam, borei m’orei ha-eish.
Barukh atah Adonai, our God, ruler of time and space, who distinguishes
the sacred from the everyday, light from darkness, Israel from the nations,
and Shabbat from all other days. As You distinguished between Shabbat
and the festivals, imbuing the seventh day with a sanctity above all other
days, so have You distinguished and endowed Your people Israel with
Your holiness. Barukh atah Adonai, who distinguishes one holy day
from another.
On all nights, we conclude:
Barukh atah Adonai, our God, ruler of time and space,
for granting us life, for sustaining us, and for bringing us to this moment.
Barukh atah Adonai eloheinu melekh ha-olam,
she-heh.eyanu v’kiy’manu v’higi∙anu la-z’man ha-zeh.
And so, ADONAI our God, we await You, that soon we may behold Your strength
revealed in full glory, sweeping away the abominations of the earth, obliterating
idols, establishing in the world the sovereignty of the Almighty. All flesh will call
out Your name—even the wicked will turn toward You. Then all who live on
earth will recognize and understand that to You alone all knees must bend and
allegiance be sworn. All will bow down and prostrate themselves before You,
ADONAI our God, honor Your glorious name, and accept the obligation of Your
sovereignty. May You soon rule over them forever and ever, for true dominion is
Yours; You will rule in glory until the end of time.
As is written in Your Torah: “ADONAI will reign forever and ever.” And as the
prophet said: “ADONAI shall be acknowledged sovereign of all the earth. On that
day ADONAI shall be one, and the name of God, one.”
V’ne.emar: v’hayah Adonai l’melekh al kol ha-aretz,
ba-yom ha-hu yihyeh Adonai eh.ad, u-sh’mo eh.ad.
Mourners:
יִ ְת ָבּ ַרְך וְ יִ ְשׁ ַתּ ַבּח
רוֹמםַ וְ יִ ְת ָפּ ַאר וְ יִ ְת
וְ יִ ְתנַ ֵשּׂא וְ יִ ְת ַה ַדּר
וְ יִ ְת ַעלֶּ ה וְ יִ ְת ַהלַּ ל
, ְבּ ִריְך הוּא,הּ דּ ֻק ְד ָשׁא ְ ְשׁ ֵמ
ל־בּ ְרכָ ָתא וְ ִשׁ ָיר ָתא
ִ לְ ֵֽעלָּ א לְ ֵֽעלָּ א ִמכׇּ
ֻתּ ְשׁ ְבּ ָח ָתא וְ נֶ ָח ָמ ָתא
,ַדּ ֲא ִמ ָירן ְבּ ָעלְ ָמא
.וְ ִא ְמרוּ ָא ֵמן
ן שׁ ַמיָּֽ א וְ ַחיִּ ים
ְ א שׁלָ ָֽמא ַר ָֽבּא ִמ ְ יְ ֵה
,ָעלֵֽ ינוּ וְ ַעל כׇּ ל־יִ ְשׂ ָר ֵאל
.וְ ִא ְמרוּ ָא ֵמן
רוֹמיו
ָ ה שׁלוֹם ִבּ ְמ ָ ע ֶֹשׂ
ה שׁלוֹם ָ הוּא יַ ֲע ֶשׂ
ָעלֵֽ ינוּ וְ ַעל כׇּ ל־יִ ְשׂ ָר ֵאל
,]ל־יוֹשׁ ֵבי ֵת ֵבל
ְ [וְ ַעל כׇּ
.וְ ִא ְמרוּ ָא ֵמן
,יוֹד ַע ְס ָת ֵֽרינוּ
ֵֽ ְצוֹפה ו
ֶ
.ַמ ִבּיט לְ סוֹף ָדּ ָבר ְבּ ַק ְד ָמתוֹ
,ישׁ ח ֶסד כְּ ִמ ְפ ָעלוֹ
ֶֽ גּוֹמל לְ ִא ֵ
.נוֹתן לְ ָר ָשׁע ָרע כְּ ִר ְשׁ ָעתוֹ ֵ
,יחנוֵּֽ יִ ְשׁלַ ח לְ ֵקץ יָ ִמין ְמ ִשׁ
.שׁוּעתוָֹ ְלִ ְפדּוֹת ְמ ַחכֵּ י ֵקץ י
,ֵמ ִתים יְ ַחיֶּ ה ֵאל ְבּרוֹב ַח ְסדּוֹ
.ם תּ ִהלָּ תוֹ
ְ ד שׁ
ֵ רוְּך ע ֵדי ַע
ֲ ָבּ
ת פּ ֵר ָידה
ְ ִַבּ ְרכּ
.ה תּכָּ ֵֽתבוּ וְ ֵת ָח ֵֽתמוּ
ִ טוֹב
ָ לְ ָשׁנָ ה
ר־בּנוָּֽ ֲא ֶשׁר ָבּ ַח,ְך העוֹלָ ם ָ ֶרוְּך א ָתּה יהוה ֱאֹלהֵֽ ינוּ ֶֽמל ַ ָבּ
וַ ִתּ ֶתּן־.תיו ָ וְ ִק ְדּ ָֽשׁנוּ ְבּ ִמ ְצ,רוֹמ ָֽמנוּ ִמכׇּ ל־לָ שׁוֹןְ ְ ו,ל־עם ָ ִמכׇּ
[ה ַשּׁ ָבּת ַהזֶּ ה וְ ֶאת־ ַ לָֽ נוּ יהוה ֱאֹלהֵֽ ינוּ ְבּ ַא ֲה ָבה ֶאת־יוֹם
[בּ ַא ֲה ָבה] ִמ ְק ָרא ְ רוּעה ָ רוֹן] תּ
ְ ְ יוֹם [זִ כ,יוֹם] ַהזִּ כָּ רוֹן ַהזֶּ ה
אוֹתנוּ ִק ַֽדּ ְשׁ ָתּ
ָֽ ְ כִּ י ָֽבנוּ ָב ַֽח ְר ָתּ ו,יצ ַיאת ִמ ְצ ָֽריִ ם ִ ִ זֵֽכֶ ר ל,ֽק ֶֹדשׁ
. ְוּד ָב ְרָך ֱא ֶמת וְ ַקיָּ ם לָ ַעד,ל־ה ַע ִמּים ָ ִמכׇּ
ל־ה ָֽא ֶרץָ ְך על כׇּ ַ ֶ ֶֽמל,רוְּך א ָתּה יהוה ַ ָבּ
.שׁ [ה ַשּׁ ָבּת וְ ] יִ ְשׂ ָר ֵאל וְ יוֹם ַהזִּ כָּ רוֹן
ַ ְמ ַק ֵדּ
Barukh atah Adonai, our God, ruler of time and space, who
has chosen and distinguished us by sanctifying our lives with
the commandments. With love, You have bestowed on us,
Adonai our God, [this Shabbat and] this Day of Remem-
brance, a day for [recalling] the shofar sound [with love], a day
יִ ָסּ ֵתם ֶא ָחד ֵמ ֶהם ִאי ֶא ְפ ָשׁר לְ ִה ְת ַקיֵּ ם וְ לַ ֲעמ ֹד לְ ָפנֶֽ יָך. Who fashions the hu-
man body with wisdom
וּמ ְפלִ יא לַ ֲעשׂוֹת. ל־בּ ָשׂר ַ רוֹפא כׇ ָ רוְּך א ָתּה יהוהֵ , ַ ָבּ ת־ה ָא ָדם ְבּ ָחכְ ָמה
ֲ .א ֶשׁר יָ צַ ר ֶא ָ
This prayer (Babylonian
אתהּ, הוֹרה ִהיאַ .א ָתּה ְב ָר ָ ה שׁנָּ ַֽת ָתּ ִבּי ְט ָ
ֹלהי ,נְ ָשׁ ָמ ֱֶא ַ Talmud, Berakhot 60b) is a
b’rakhah to be recited after
ַא ָתּה יְ ַצ ְר ָתּהַּ ,א ָתּה נְ ַפ ְח ָתּהּ ִבּי ,וְ ַא ָתּה ְמ ַשׁ ְמּ ָרהּ ְבּ ִק ְר ִבּי, taking care of bodily func-
tions. Even these private
וְ ַא ָתּה ָע ִתיד לִ ְטּלָ הּ ִמ ֶֽמּנִּ י ,וּלְ ַה ֲחזִ ָירהּ ִבּי לֶ ָע ִתיד לָ בוֹא. acts become a moment of
ה/מוֹדה ֲאנִ י לְ ָפנֶֽ יָך,
ָ מוֹד
ן שׁ ַהנְּ ָשׁ ָמה ְב ִק ְר ִבּיֶ ,
כׇּ ל־זְ ַמ ֶ marvelling at the miracle
of creation.
ל־ה ַמּ ֲע ִשׂים מּוֹתי] ִרבּוֹן כׇּ ַ בוֹתי [וְ ִא ַ אֹלהי ֲא ַ ֹלהי וֵ ֵיהוה ֱא ַ Who restores the soul
רוְּך א ָתּה יהוהַ ,ה ַמּ ֲחזִ יר נְ ָשׁמוֹת ַ ל־הנְּ ָשׁמוֹתָ .בֲּאדוֹן כׇּ ַ to the lifeless body
ַה ַמּ ֲחזִ יר נְ ָשׁמוֹת לִ פְ גָ ִרים
לִ ְפגָ ִרים ֵמ ִתים. ֵ . According to theמ ִתים
Rabbis, sleep is a taste of
בּוֹרא :וְ ָא ַה ְב ָֽתּ לְ ֵר ֲעָך
ל/מ ַק ֶֽבּלֶ ת ָעלַ י ִמ ְצוַ ת ַה ֵ
ֲה ֵֽרינִ י ְמ ַק ֵבּ ְ death; thus, when we arise
in the morning we recog-
כָּ ֽמוָֹך. nize the gift of a new day.
Love your neighbor
. Leviticusוְ ָא ַה ְב ָ ֽתּ לְ ֵר ֲע ָך
19:18. Rabbi Isaac Luria
תּוֹרה
ִבּ ְרכוֹת ַה ָ )(Safed mystic, 1534–1572
began each day with this
ְך העוֹלָ ם,ָבּרוְּך ַא ָתּה יהוה ֱאֹלהֵֽ ינוּ ֶֽמלֶ ָ reminder of the command
תוֹרה. ֲא ֶשׁר ִק ְדּ ָֽשׁנוּ ְבּ ִמ ְצ ֺו ָתיו וְ ִצוָּֽ נוּ לַ ֲעסוֹק ְבּ ִד ְב ֵרי ָ to love, believing that
through its fulfillment
וּב ִפי
תוֹר ְתָך ְבּפִֽ ינוּ ְ ת־דּ ְב ֵרי ָ וְ ַה ֲע ֶרב־נָ א יהוה ֱאֹלהֵֽ ינוּ ֶא ִ redemption would be
achieved.
ַע ְמָּך ֵבּית יִ ְשׂ ָר ֵאל ,וְ נִ ְהיֶ ה ֲאנַֽ ְחנוּ וְ ֶצ ֱא ָצ ֵֽאינוּ וְ ֶצ ֱא ָצ ֵאי ַע ְמָּך
.וְ צֶ ֱאצָ ֵאֽינוּ Our children
תוֹר ֶֽתָך לִ ְשׁ ָמהּ.לוֹמ ֵדי ָ י שׁ ֶֽמָך וְ ְיוֹד ֵע ְ ֵבּית יִ ְשׂ ָר ֵאל כֻּ לָּֽ נוּ ְ Torah is an ongoing pro-
ד תּוֹרה לְ ַעמּוֹ יִ ְשׂ ָר ֵאל. ָ רוְּך א ָתּה יהוהַ ,ה ְמלַ ֵמּ ַ ָבּ cess of teaching and learn-
ing, from one generation to
the next.
וּמ ָח ֵבר ָרע. ט־בּנוּ י ֵֶֽצר ָה ָרע ,וְ ַה ְר ִח ֵֽיקנוּ ֵמ ָא ָדם ָרע ֵ ַתּ ְשׁלֶ ָֽ And from arrogance in
וּמ ַע ּזוּת ָפּנִ ים myself
ֵ . We
טוֹבים ,וְ כוֹף ֶאת־יִ ְצ ֵֽרנוּ וּב ַמ ֲע ִשׂים ִ וְ ַד ְבּ ֵֽקנוּ ְבּי ֵֶֽצר ַהטּוֹב ְ should not ourselves ex-
hibit that behavior which
וּבכׇ ל־יוֹם לְ ֵחן וּלְ ֶֽח ֶסד וּתנֵֽנוּ ַהיּוֹם ְ לְ ִה ְשׁ ַתּ ְע ֶבּד־לָ ְךְ ◁ . we do not want to suffer
ל־רוֹאינוּ ,וְ ִתגְ ְמלֵֽ נוּ ֲח ָס ִדים
ֵֽ וּב ֵעינֵ י כׇ וּלְ ַר ֲח ִמים ְבּ ֵעינֶֽ יָך ְ from others.
We should always re-
טוֹבים לְ ַעמּוֹ יהוה ,גּוֹמל ֲח ָס ִדים ִ ֵ רוְּך א ָתּה
ַ טוֹביםָ .בּ ִ לְ עוֹלָ ם יְ ֵהא ָא ָדם vere God
יִ ְשׂ ָר ֵאל. . This brief medi-יְ ֵרא ָשׁ ַ ֽמיִ ם
tation, advising us that
מּוֹתי],
בוֹתי [וְ ִא ַ
אֹלהי ֲא ַ ֹלהי וֵ ֵ יְ ִהי ָרצוֹן ִמלְּ ָפנֶֽ יָך ,יהוה ֱא ַ our inward stance should
accord with our outward
זּוּת פּנִ ים,
ָ וּמ ַע
וּבכׇ ל־יוֹם ֵמ ַעזֵּ י ָפנִ ים ֵֶשׁ ַתּ ִצּילֵֽ נִ י ַהיּוֹם ְ acts, precedes another
personal prayer. This pas-
וּמ ָשּׂ ָטןוּמפֶּֽ גַ ע ָרע ִ
וּמ ָשּׁכֵ ן ָרע ִוּמ ָח ֵבר ָרעִ , ֵמ ָא ָדם ָרע ֵ sage from the 10th-century
ין שׁהוּא ֶבן־ ל דּין ָק ֶשׁהֵ ,בּ ֶוּמ ַֽבּ ַע ִ
ַה ַמּ ְשׁ ִחיתִ ,מ ִדּין ָק ֶשׁה ִ text Tanna D’vei Eliyahu 19
incorporates various earlier
ן־בּ ִרית.
ין שׁ ֵאינוֹ ֶב ְ
וּב ֶ ְבּ ִריתֵ , rabbinic sources.
ל ֹא Not upon our merit
וּבגָּ לוּי,א שׁ ַֽמיִ ם ַבּסֵּֽ ֶתר ַ
לְ עוֹלָ ם יְ ֵהא ָא ָדם יְ ֵר ָ קוֹתינוּ
ַ . Parts of thisעל צִ ְד ֵ ֽ
prayer were originally writ-
אמר:
דוֹבר ֱא ֶמת ִבּלְ ָבבוֹ ,וְ יַ ְשׁכֵּ ם וְ י ֹ ַוּמוֹדה ַעל ָה ֱא ֶמת וְ ֵ ֶ ten for the Yom Kippur
service (Babylonian Tal-
קוֹתינוֲּ ,אנַֽ ְחנוּ ַמ ִפּילִ ים ל־העוֹלָ ִמים ,לֹא ַעל ִצ ְד ֵֽ ִרבּוֹן כׇּ ָ mud, Yoma 87b) and will
be recited in Ne∙ilah. The
ַתּ ֲחנוּנֵֽינוּ לְ ָפנֶֽ יָך ,כִּ י ַעל ַר ֲח ֶֽמיָך ָה ַר ִבּיםָ .מה ֲאנַֽ ְחנוֶּ ,מה Talmud recommends it as
ה־צּ ְד ֵֽקנוַּ ,מה־יִּ ְשׁ ֵֽענוַּ ,מה־כּ ֵֹֽחנוּ, ַחיֵּֽינוֶּ ,מה ַח ְס ֵֽדּנוַּ ,מ ִ constituting the essence of
confession.
אֹלהי
ֹאמר לְ ָפנֶֽ יָך ,יהוה ֱאֹלהֵֽ ינוּ וֵ ֵ בוּר ֵֽתנוַּ .מה־נּ ַ ַמה־גְּ ָ Whom You named Israel
בּוֹרים כְּ ַֽאיִ ן לְ ָפנֶֽ יָך,ל־הגִּ ִמּוֹתינוּ]ֲ ,הלֹא כׇּ ַ בוֹתינוּ [וְ ִא ֵֽ
ֲא ֵֽ ת־שׁמוֹ יִ ְשׂ ָר ֵאל
את ֶא ְ
ָ .ק ָ ֽר ָ
Jacob was the first person
וְ ַאנְ ֵשׁי ַה ֵשּׁם כְּ לֹא ָהיוּ ,וַ ֲחכָ ִמים כִּ ְבלִ י ַמ ָדּע ,וּנְ בוֹנִ ים כִּ ְבלִ י in the Bible to have God’s
תּ ֹהוּ ,וִ ֵימי ַחיֵּֽינוּ ֶֽה ֶבל לְ ָפנֶֽ יָך.ל־מ ֲע ֵֽשׂינוּ ַֽה ְשׂכֵּ ל ,כִּ י כׇ ַ name intertwined with his
own.
וּמוֹתר ָה ָא ָדם ִמן ַה ְבּ ֵה ָמה ָֽאיִ ן ,כִּ י ַהכּ ֹל ָֽה ֶבל.
ַ ישׁרוּן AND Jeshurun .וִ ֻ
Another name for the
ֲא ָבל ֲאנַֽ ְחנוּ ַע ְמָּך ְבּנֵ י ְב ִר ֶֽיתָךְ ,בּנֵ י ַא ְב ָר ָהם א ֲֹה ְבָך people Israel (Deuterono-
my 32:15, Isaiah 44:2).
ידוֹ ,שׁנֶּ ֱע ַקד
ֶ מּוֹריָּ ה ,זֶֽ ַרע יִ ְצ ָחק יְ ִח
ֶשׁנִּ ְשׁ ַֽבּ ְע ָתּ לּוֹ ְבּ ַהר ַה ִ
ָך שׁ ֵמּ ַא ֲה ָב ְתָך
כוֹר ֶ ַעל גַּ ֵבּי ַה ִמּזְ בֵּֽ ַחֲ ,ע ַדת יַ ֲעק ֹב ִבּנְ ָך ְבּ ֶֽ
את ֶאת־ ָך שׁ ָשּׂ ַֽמ ְח ָתּ בּוֹ ָק ָֽר ָ
וּמ ִשּׂ ְמ ָח ְת ֶ ֶשׁ ָא ַֽה ְב ָתּ אוֹתוֹ ִ
ישׁרוּן. ְשׁמוֹ יִ ְשׂ ָר ֵאל וִ ֻ
Morning Meditations
May it be Your will, ADONAI my God and God of my ancestors,
to protect me, this day and every day, from insolence in others
and from arrogance in myself. Save me from vicious people,
from evil neighbors, and from corrupt companions. Preserve
me from misfortune and from powers of destruction. Save me
from harsh judgments; spare me from ruthless opponents,
whether they are members of the covenant or not.
We should always revere God, in private as in public. We
should acknowledge the truth in our hearts, and practice it in
thought as in deed. On arising one should declare:
Master of all worlds! Not upon our merit do we rely in our
supplication, but upon Your limitless love. What are we? What
is our life? What is our piety? What is our righteousness?
What is our attainment, our power, our might? What can we
say, ADONAI our God and God of our ancestors? Compared to
You, all the powerful are nothing; the famous, insignificant; the
wise lack wisdom, and the clever lack reason. In Your sight, all
that we do is meaningless, the days of our lives empty. Human
preeminence over beasts is an illusion, for all is futile.
But we are Your people, partners to Your covenant, descen-
dants of Your beloved Abraham to whom You made a pledge
on Mount Moriah. We are the heirs of Isaac, his son bound
upon the altar. We are Your firstborn people, the congregation
of Isaac’s son Jacob, whom You named Israel and Jeshurun
because of Your love for him and Your delight in him.
ָה ֶעלְ יוֹנִ יםֱ .א ֶמתַ ,א ָתּה הוּא ִראשׁוֹן וְ ַא ָתּה הוּא ַא ֲחרוֹן ֶא ֶמתTruly You are first ,
ַ . The wordsא ָתּה הוּא ִראשׁוֹן
ֹלהיםַ .ק ֵבּץ ק ֹוֶֽ יָך ֵמ ַא ְר ַבּע כַּ נְ פוֹתוּמ ַבּלְ ָע ֶֽדיָך ֵאין ֱא ִ ִ come from Isaiah 44:6,
ל־בּ ֵאי עוֹלָ ם כִּ י ַא ָתּה הוּא ָה ָֽא ֶרץ .יַ כִּֽ ירוּ וְ יֵ ְדעוּ כׇּ ָ where God proclaims God’s
own eternity.
ֹלהים לְ ַב ְדָּך לְ כ ֹל ַמ ְמלְ כוֹת ָה ָֽא ֶרץַ .א ָתּה ָע ִֽשׂ ָית ֶאת־ ָה ֱא ִ ָ ּב ֵעת A time will come
וּמי ל־א ֶשׁר ָבּםִ ,ת־היָּ ם וְ ֶאת־כׇּ ֲ ת־ה ָֽא ֶרץֶ ,א ַ ַה ָשּׁ ַֽמיִ ם וְ ֶא ָ ַ . Zephaniah 3:20.ה ִהיא
אמר לְ ָך ים שׁיּ ֹ ַ
ֶ ל־מ ֲע ֵשׂה יָ ֶֽדיָך ָבּ ֶעלְ יוֹנִ ים אוֹ ַב ַתּ ְחתּוֹנִ ְבּכׇ ַ
ינוּ שׁ ַבּ ָשּׁ ַֽמיִ םֲ ,ע ֵשׂה ִע ָֽמּנוּ ֶֽח ֶסד ַבּ ֲעבוּרֶ ה תּ ֲע ֶשׂהָ .אבִֽ ַמ ַ
דוֹל שׁנִּ ְק ָרא ָעלֵֽ ינוּ ,וְ ַקיֶּ ם־לָֽ נוּ ,יהוה ֱאֹלהֵֽ ינוַּ ,מה ֶ ִשׁ ְמָך ַהגָּ
וּב ֵעת ַק ְבּ ִצי ֶא ְתכֶ ם, ֶשּׁכָּ תוּבָ :בּ ֵעת ַה ִהיא ָא ִביא ֶא ְתכֶ םָ ,
שׁוּביכִּ י ֶא ֵתּן ֶא ְתכֶ ם לְ ֵשׁם וְ לִ ְת ִהלָּ ה ְבּכ ֹל ַע ֵמּי ָה ָֽא ֶרץְ ,בּ ִ
בוּתיכֶ ם לְ ֵעינֵ יכֶ םָ ,א ַמר יהוה. ת־שׁ ֵ ֶא ְ
You are Adonai our God on earth and in all the spheres of heaven.
Truly You are first and You are last; there is no God but You. From
the four corners of the earth, gather those who hope in You under
Your protecting presence. All who dwell on earth will acknowledge
You alone as God over all the kingdoms of the world. You made
the heavens, earth, and sea, and all that they contain. Who among
all of Your creatures, in the heavens or on earth, can question You?
Our guardian in heaven, be merciful to us for we bear Your great
name. Fulfill the prophetic promise: “‘A time will come when I will
gather you in, a time when I will bring you home. Renown and
praise shall be yours among all the peoples of the earth. This you
yourself will see as I bring your captives back home,’ says Adonai.”
ת־ח ֵברוֹ .משנה יומא ח טד שׁיְּ ַר ֶצּה ֶא ֲ פּוּרים ְמכַ ֵפּר ַע ֶ ַהכִּ ִ
Conclude with one of the following meditations:
בוֹתינוּאֹלהי ֲא ֵֽ ◁ יְ ִהי ָרצוֹן ִמלְּ ָפנֶֽ יָך יהוה ֱאֹלהֵֽ ינוּ וֵ ֵ
תוֹר ֶֽתָך ,וְ נִ ְהיֶ ה ִמ ַתּלְ ִמ ָידיו
ינוּ] ,שׁ ִתּ ֵתּן ֶחלְ ֵֽקנוּ ְבּ ָ
ֶ מּוֹת
[וְ ִא ֵֽ
אוֹהב ֶאת־ ף שׁלוֹםֵ , רוֹד ָ ב שׁלוֹם וְ ֵ
אוֹה ָ ֶשׁל ַא ֲהר ֹן ַהכּ ֵֹהןֵ ,
תּוֹרה. וּמ ָק ְר ָבן לַ ָ
ַה ְבּ ִריּוֹת ְ
בוֹתינוּאֹלהי ֲא ֵֽ ◁ יְ ִהי ָרצוֹן ִמלְּ ָפנֶֽ יָך יהוה ֱאֹלהֵֽ ינוּ וֵ ֵ
שׁ בּ ְמ ֵה ָרה ְביָ ֵֽמינוּ וְ ֵתן
ינוּ] ,שׁיִּ ָבּנֶ ה ֵבּית ַה ִמּ ְק ָדּ ִ
ֶ מּוֹת
[וְ ִא ֵֽ
תוֹר ֶֽתָך .וְ ָשׁם נַ ֲע ׇב ְדָך ְבּיִ ְר ָאה כִּ ֵימי עוֹלָ ם
ֶחלְ ֵֽקנוּ ְבּ ָ
וּכְ ָשׁנִ ים ַק ְדמ ֹנִ יּוֹת.
May abundant peace from heaven, and a good life, come to us and to all
Israel. And respond with: Amen.
May the One who brings harmony on high, mercifully bring harmony
to us and to all Israel [and to all who dwell on earth]. And respond with:
Amen.
.ָך תּזְ כֶּ ה ְב ׇשׁ ְפ ֶֽטָך ִ ן תּ ְצ ַדּק ְבּ ׇד ְב ֶֽר ִ לְ ַֽמ ַע Hide Your face ַה ְס ֵתּר
ָפּנֶ ָֽיך. Hiding the face
.וּב ֵח ְטא יֶ ֱח ַֽמ ְתנִ י ִא ִמּי ְ ,ן־בּ ָעווֹן חוֹלָֽ לְ ִתּי ְ ֵה is usually an image of
God’s turning away from
.יענִ י
ֵֽ תוֹד ִ וּב ָס ֻתם ׇחכְ ָמה ְ ,ן־א ֶמת ָחפַֽ ְצ ָתּ ַב ֻטּחוֹת ֱ ֵה the human; it is seen as
.וּמ ֶֽשּׁלֶ ג ַאלְ ִבּין ִ תּכַ ְבּסֵֽ נִ י, ְ ְתּ ַח ְטּ ֵֽאנִ י ְב ֵאזוֹב וְ ֶא ְט ָהר such when prayer goes
unanswered. Here the poet
.מוֹת דּכִּֽ ָיתִ תּגֵֽלְ נָ ה ֲע ָצ,ה ָ יענִ י ָשׂשׂוֹן וְ ִשׂ ְמ ָח ֵֽ ַתּ ְשׁ ִמ invokes the image for op-
posite effect. The psalmist
.ל־ענ ַֹתי ְמ ֵחה ֲ וְ כׇ,ר פּנֶֽ יָך ֵמ ֲח ָט ָאי ָ ַה ְס ֵתּ pleads, “hide Your face
.שׁ בּ ִק ְר ִבּי ְ וְ ֽר ַוּח נָ כוֹן ַח ֵדּ,ֹלהים ִ לֵ ב ָטהוֹר ְבּ ָרא־לִ י ֱא from my sins,” confident
that if God were to do so,
.ל־תּ ַקּח ִמ ֶֽמּנִּ י ִ וְ ֽר ַוּח ׇק ְד ְשָׁך ַא,ל־תּ ְשׁלִ יכֵֽ נִ י ִמלְּ ָפנֶֽ יָך ַ ַא the distance that has been
created in relation to the
. וְ ֽר ַוּח נְ ִד ָיבה ִת ְס ְמכֵֽ נִ י,ָה ִֽשׁ ָיבה לִּ י ְשׂשׂוֹן יִ ְשׁ ֶֽעָך Divine would be immedi-
. וְ ַח ָטּ ִאים ֵא ֶֽליָך יָ ֽשׁוּבוּ,ים דּ ָרכֶֽ יָך ְ ֲאלַ ְמּ ָדה פ ְֹשׁ ִע ately bridged.
שׁוּע ִתיָ ֹלהי ְת ֵ ֹלהים ֱא ִ ַה ִצּילֵֽ נִ י ִמ ָדּ ִמים ֱא
Fashion a pure heart לֵ ב
ָטהוֹר ְבּ ָרא־לִ י. It is as if the
.ְתּ ַרנֵּ ן לְ שׁוֹנִ י ִצ ְד ָק ֶֽתָך poet now asks for a new
creation: a human being
.יד תּ ִהלָּ ֶֽתָךְ ִוּפי יַ גּ ִ י תּ ְפ ָתּח ִ ֲאד ֹנָ י ְשׂ ָפ ַת
who is no longer attracted
.א־ת ְחפּ ֹץ זֶֽ ַבח וְ ֶא ֵֽתּנָ ה עוֹלָ ה לֹא ִת ְר ֶצה ַ ֹ כִּ י ל
to sin. The implicit argu-
ment is that God created
,ֹלהים ֽר ַוּח נִ ְשׁ ָֽבּ ָרה ִ ◁ זִ ְב ֵחי ֱא
us as imperfect human
beings; therefore, God
יט- תהלים נא א.ֹלהים לֹא ִת ְבזֶ ה ִ לֵ ב־נִ ְשׁ ָבּר וְ נִ ְדכֶּ ה ֱא should understand how we
have come to stray. After
all, our needs and desires
are the result of God’s will.
Similarly, Ezekiel at one
point asks Israel to change its heart from the ways of sin and
acquire a new heart (18:31), but he also says that the return
from exile will be accompanied by God instilling in the
people a new heart and a new spirit (11:31).
adonai, open my lips ֲאדֹנָ י ְשׂפָ ַתי ִתּפְ ָתּח. This verse became
the opening line for every Amidah.
You do not want . . . sacrifices ֹא־ת ְחפֹּץ זֶ ַֽבח
ַ ִכּי ל. Ritual
acts are acceptable only when they are accompanied by
internal transformation.
Some congregations select from among the psalms and biblical texts that follow.
God, being merciful, grants atonement for sin and does not destroy.
Time and again God restrains wrath, refusing to let rage be all-consuming.
ADONAI, do not withhold Your compassion from me;
may Your unfailing love always guard me.
ADONAI, remember Your compassion and lovingkindness—
for they are eternal.
Acclaim the power of God, whose pride is in the people Israel,
whose majesty is in the heavens.
God, You are awe-inspiring in Your holy place;
the God of Israel gives courage and strength to this people.
Praised be God.
God of retribution—ADONAI, God of retribution, appear!
Judge of the earth, bring the arrogant to judgment.
,ֹלהיָך ַה ַמּ ַעלְ ָך ֵמ ֶֽא ֶרץ ִמ ְצ ָֽריִ ם ֶֽ ָאנ ֹכִ י יהוה ֱא ADONAI Tz’va.ot, blessed
are those ,יהוה צְ ָבאוֹ ת
.ַה ְר ֶחב־פִּֽ יָך וַ ֲא ַמלְ ֵֽאהוּ ַא ְׁש ֵרי ָא ָדם. Or: “happy the
person.” Psalm 84:13.
,ם שׁכָּֽ כָ ה לּוֶֹ ַא ְשׁ ֵרי ָה ָע
ADONAI, help us יהוה
.ֹלהיו
ָ ם שׁיהוה ֱא ֶ ַא ְשׁ ֵרי ָה ָע הוֹ ׁ ִ ֽש ָיעה. Or: “. . . save us.”
,ישׁוּע ֶֽתָך
ָ יָ גֵ ל לִ ִבּי ִבּ,◁ וַ ֲאנִ י ְבּ ַח ְס ְדָּך ָב ַֽט ְח ִתּי Psalm 20:10.
.ָא ִֽשׁ ָירה לַ יהוה כִּ י גָ ַמל ָעלָ י help Your people יעה
ת־ע ּ ֶ ֽמ ָך
ָ הוֹ ׁ ִ ֽש
ַ ֶא. Psalm 28:9. What
began as a personal plea in
the previous paragraph now becomes a plea for national salvation.
we wait hopefully for adonai שנ ּו ִח ְּכ ָתה לַ יהוה
ֽ ֵ ׁ ְנַ פ. Psalm 33:20–22.
Show us Your love ַה ְר ֵ ֽאנ ּו יהוה ַח ְס ֶ ּֽד ָך. Psalm 85:8. The key word ֶ ֽח ֶסד
(h.esed), “love,” is mentioned three times in this and the following verses.
The biblical meaning of the word h.esed is love that is manifested in action.
Arise and come to our help ֽקו ָּמה ֶעזְ ָ ֽר ָתה ּ ָֽלנ ּו. Psalm 44:27.
I am ADONAI Your God יך ָ ָאנֹכִ י יהוה ֱאל ֶ ֹֽה. Psalm 81:11. One of the remark-
able literary aspects of Psalms is that it records God’s speech in the first
person: It is as if we hear God’s voice answering our prayers. The phrases
uttered here are reminiscent of the first words of the Decalogue.
ָ ב־פ
Express your need and I will fulfill it ֽיך וַ ֲא ַמלְ ֵ ֽאה ּו ִ ּ ַה ְר ֶח. Literally,
“open your mouth wide and I will fill it.” The reference is to the manna
that nourished Israel in the desert, but this phrase also takes on a spiritual
meaning in this context, as if to say that God will provide us with the
strength to pray and the words appropriate for prayer.
Blessed the people ַא ְׁש ֵרי ָה ָעם. Psalm 144:15.
I have trusted in Your love ט ְח ִּתי ֽ ַ וַ ֲאנִ י ְ ּב ַח ְס ְ ּד ָך ָב. Psalm 13:6. The con-
clusion of this string of psalmic verses that talk of God’s sovereignty is an
expression of faith in God’s kindness and compassion.
Help Your people, bless Your heritage; nurture and sustain them forever.
We wait hopefully for ADONAI; God is our help and our shield.
In God our hearts rejoice, for in God’s holy name do we trust.
May Your lovingkindness be extended to us, ADONAI,
for we have placed our hope in You.
Show us Your love; grant us Your saving power.
Arise and come to our help; redeem us because of Your love.
“I am ADONAI your God who brought you out of the land of Egypt.
Express your need and I will fulfill it.”
Blessed the people who are so privileged,
blessed the people whose God is ADONAI.
I have trusted in Your love; may I rejoice in Your saving power.
I shall sing to ADONAI, for God has been bountiful to me.
,צוֹתםָ ל־ק ְ קוּפתוֹ ַע ָ וּת ְ ,מוֹצאוֹ ָ ִמ ְק ֵצה ַה ָשּׁ ַֽמיִ ם The heavens declare
ַה ּׁ ָש ַ ֽמיִ ם ְמ ַס ּ ְפ ִרים. Poetically,
.וְ ֵאין נִ ְס ָתּר ֵמ ַח ָמּתוֹ the inanimate universe is
. ְמ ִֽשׁ ַיבת נָֽ ֶפשׁ,יהוה תּ ִמ ָימה ְ תּוֹרת ַ pictured as alive, singing
the praises of God and all
. ַמ ְחכִּֽ ַימת פֶּֽ ִתי,ֵעדוּת יהוה נֶ ֱא ָמנָ ה that God has created.
שׁ ִהכָּ ה.יוֶ ל־ע ָב ָד ֲ וּבכׇ ְ ְבּ ַפ ְרע ֹה,וּמ ְֹפ ִתים ְבּתוֹכֵֽ כִ י ִמ ְצ ָֽריִ ם Halleluyah ַהלְ ל ּו יָ ּה. A
compound word in Hebrew:
ְך ה ֱאמ ִֹרי ָ ֶ לְ ִסיחוֹן ֶֽמל.צוּמים ִ וְ ָה ַרג ְמלָ כִ ים ֲע,גּוֹיִ ם ַר ִבּים “Praise Yah.” “Yah” is a
shortened form of the name
וְ נָ ַתן ַא ְר ָצם. וּלְ כ ֹל ַמ ְמלְ כוֹת כְּ נָֽ ַען,ְך ה ָבּ ָשׁן ַ ֶוּלְ עוֹג ֶֽמל of God.
יהוה,יהוה שׁ ְמָך לְ עוֹלָ ם ִ . נַ ֲחלָ ה לְ יִ ְשׂ ָר ֵאל ַעמּוֹ,נַ ֲחלָ ה Servants of ADONAI ַע ְב ֵדי
.ל־ע ָב ָדיו יִ ְתנֶ ָחם ֲ וְ ַע, כִּ י־יָ ִדין יהוה ַעמּוֹ.זִ כְ ְרָך לְ ד ֹר־וָ ד ֹר יהוה. The phrase refers to
Israel, of whom it is written:
פּה־לָ ֶהם וְ לֹא.ם ֶ ַמ ֲע ֵשׂה יְ ֵדי ָא ָד,ֲע ַצ ֵבּי ַהגּוֹיִ ם כֶּֽ ֶסף וְ זָ ָהב “My servants, whom I freed
from the land of Egypt”
, ׇאזְ נַֽ יִ ם לָ ֶהם וְ לֹא יַ ֲאזִֽ ינוּ. ֵעינַֽ יִ ם לָ ֶהם וְ לֹא יִ ְראוּ,יְ ַדבֵּֽ רוּ (Leviticus 25:42). It is also a
כּ ֹל ֲא ֶשׁר־,עשׁ ֶיהם ֵ מוֹהם יִ ְהיוּ ֶ ְ כּ.שׁ־ר ַוּח ְבּ ִפ ֶיהם ֽ ֶַאף ֵאין־י play on words, since those
gathered are participating
ֵבּית ַא ֲהר ֹן, ◁ ֵבּית יִ ְשׂ ָר ֵאל ָבּ ְרכוּ ֶאת־יהוה.בּ ֵֹֽט ַח ָבּ ֶהם in the Temple service, called
( ֲעבוֹ ָדהavodah), from the
יִ ְר ֵאי יהוה, ֵבּית ַהלֵּ וִ י ָבּ ְרכוּ ֶאת־יהוה,ָבּ ְרכוּ ֶאת־יהוה same root as ( ֶ ֽע ֶבדeved),
.רוּשׁלָֽ יִ ם
ָ ְ שׁ ֹכֵ ן י, ָבּרוּך יהוה ִמ ִצּיּוֹן.ָבּ ְרכוּ ֶאת־יהוה “servant.” The Rabbis called
prayer ( ֲעבוֹ ָדה ֶׁש ָ ּב ּ ֵלבavodah
תהלים קלה.ַהלְ לוּ־יָ הּ she-ba-lev), “the service of
the heart.”
In the courts of the house of our God ְ ּב ַחצְ רוֹ ת ֵ ּבית ֱאל ֵ ֹֽהינ ּו. The Temple consisted largely of open courts
in which the people stood; sacrifices were offered on an upper platform.
Smote the firstborn of Egypt ֶׁש ִה ָּכה ְ ּבכוֹ ֵרי ִמצְ ָ ֽריִ ם. This begins the recounting of God’s deeds in the history
of Israel. Smiting of the firstborn is singled out because it was the ultimate plague that broke the will of the
Egyptians. (Ibn Ezra)
Sihon, king of the Amorites לְ ִסיחוֹ ן ֶ ֽמלֶ ְך ָה ֱאמוֹ ִרי. Numbers 21:21–35. Israel offered to make peace with
Sihon, king of the Amorites, and Og, king of Bashan, asking only permission to cross their land on the way to
Canaan. These kings chose instead to fight, and they were defeated by the Israelites.
Gave their land וְ נָ ַתן ַא ְרצָ ם. The lands of Sihon and Og, which were on the eastern side of the Jordan River
and not part of Canaan, were occupied by the tribes of Reuben, Gad, and half of the tribe of Manasseh.
ADONAI, Your glory endures forever יהוה ִׁש ְמ ָך לְ עוֹ לָ ם. Or: “Your name endures forever.” “Name” and
“fame” often are coupled, to connote “an enduring reputation.” Both the workings of nature and the events
of our history are ways that God’s presence is made known in the world.
You who revere adonai יִ ְר ֵאי יהוה. In biblical literature this is a technical term referring specifically to the
non-Israelites who attended the Temple worship service.
Who dwells in Jerusalem ׁשֹכֵ ן יְ רו ָּׁשלָ ֽיִ ם. Even though the entire world is not sufficient to contain the
Almighty, God is described as dwelling amidst God’s people. A similar thought is expressed in Solomon’s
prayer at the dedication of the Temple (1 Kings 8).
.ֹלהיו
ָ ִשׂ ְברוֹ ַעל־יהוה ֱא,י שׁ ֵאל יַ ֲעק ֹב ְבּ ֶעזְ רוֹ ֶ ַא ְשׁ ֵר ADONAI frees the bound
יהוה ַמ ִּתיר ֲאסו ִּרים.
,ר־בּם
ָ ל־א ֶשׁ ֲ ת־היָּ ם וְ ֶאת־כׇּ ַ ֶא,ה שׁ ַֽמיִ ם וָ ָֽא ֶרץ ָ ע ֶֹשׂ “Adonai,” the personal
name of God, is repeated
.ַהשּׁ ֵֹמר ֱא ֶמת לְ עוֹלָ ם five times, expressing God’s
, נ ֵֹתן ֶֽל ֶחם לָ ְר ֵע ִבים,שׁוּקים ִ ע ֶֹשׂה ִמ ְשׁ ָפּט לַ ֲע personal interest in the
proper treatment of the
,סוּריםִ יהוה ַמ ִתּיר ֲא needy. The qualities attrib-
uted to God in this psalm
,יהוה פּ ֵֹֽק ַח ִעוְ ִרים formed the basis of several
,פוּפיםִ ְיהוה ז ֵֹקף כּ of the morning b’rakhot
(p. 37).
.יקיםִ יהוה א ֵֹהב ַצ ִדּ ADONAI protects the
,יהוה שׁ ֵֹמר ֶאת־גֵּ ִרים stranger, supports
the orphan and widow
.ְך ר ָשׁ ִעים יְ ַעוֵּ ת
ְ וְ ֶֽד ֶר,עוֹדד ֵ ְ◁ יָ תוֹם וְ ַאלְ ָמנָ ה י יָ תוֹ ם,ת־ג ִּרים
ֵ יהוה ׁשֹ ֵמר ֶא
וְ ַאלְ ָמנָ ה יְ עוֹ ֵדד. In biblical
.ְך ציּוֹן לְ ד ֹר וָ ד ֹר
ִ ִֹלהי ַֽ ֱא,יִ ְמֹלְך יהוה לְ עוֹלָ ם society, these were the
תהלים קמו.ַהלְ לוּ־יָ הּ three groups least able to
defend themselves.
ב שׁמוֹ לְ ַבדּוֹ ◁ ,הוֹדוֹ ַעל־ ת־שׁם יהוה ,כִּ י־נִ ְשׂגָּ ְ יְ ַהלְ לוּ ֶא ֵ
ל־ח ִס ָידיו ,לִ ְבנֵ י מּוֹ תּ ִהלָּ ה לְ כׇ ֲֶֽא ֶרץ וְ ָשׁ ָֽמיִ ם .וַ יָּֽ ֶרם ֶֽק ֶרן לְ ַע ְ
שׂ ָר ֵאל ַעם ְקר ֹבוַֹ ,הלְ לוּ־יָ הּ .תהלים קמח יִ ְ
Psalm 148
Halleluyah! Praise ADONAI from the heavens. Praise God,
angels on high. Praise God, sun and moon, all shining stars.
Praise God, highest heavens. Let them praise the glory of
ADONAI at whose command they were created, at whose de-
cree they endure forever, and by whose laws nature abides.
Praise ADONAI, all who share the earth: all fierce sea creatures,
even the ocean depths, fire and hail, snow and smoke, storms—
which obey God’s command; all mountains and hills, all fruit
trees and cedars, all beasts, wild and tame, creeping creatures,
winged birds; earthly rulers, all the nations, officers and mortal
judges, men and women, young and old. Let all praise the glory
of ADONAI! God alone is to be exalted, whose glory is beyond
heaven and earth. God has exalted the fame of God’s people as
a name of praise for all who are faithful. God has exalted the
people Israel, the people drawn close. Halleluyah!
ֹלהים ֲא ֶשׁר ָבּ ַֽח ְר ָתּ ִ ◁ ַא ָתּה־הוּא יהוה ָה ֱא.ִמ ְשׁ ַתּ ֲחוִ ים David praised וַ יְ ָב ֶֽר ְך ָדּוִ יד.
This passage from the Book
, שׁמוֹ ַא ְב ָר ָהם ְ וְ ַֽשׂ ְמ ָתּ,הוֹצאתוֹ ֵמאוּר כַּ ְשׂ ִדּים ֵ ְ ו,ְבּ ַא ְב ָרם of 1 Chronicles forms part
of David’s last speech as he
.את ֶאת־לְ ָבבוֹ נֶ ֱא ָמן לְ ָפנֶֽ יָך ָ וּמ ָֽצ ָ hands his kingdom over to
his son Solomon. Having
ת־א ֶרץ ַהכְּ נַ ֲענִ י ַה ִח ִתּי
ֶֽ וְ כָ רוֹת ִעמּוֹ ַה ְבּ ִרית לָ ֵתת ֶא just read selections from
וַ ָֽתּ ֶקם,בוּסי וְ ַהגִּ ְרגָּ ִשׁי לָ ֵתת לְ זַ ְרעוֹ ִ ְָה ֱאמ ִֹרי וְ ַה ְפּ ִרזִּ י וְ ַהי the Psalms of David, we
begin the closing section of
ת־ענִ י ֲאב ֵֹֽתינוֳּ וַ ֵֽתּ ֶרא ֶא.ת־דּ ָב ֶֽריָך כִּ י ַצ ִדּיק ָֽא ָתּה ְ ֶא Verses of Song with David’s
own concluding words.
וַ ִתּ ֵתּן אֹת ֹת.ם שׁ ַֽמ ְע ָתּ ַעל־יַ ם־סוּף ָ וְ ֶאת־זַ ֲע ָק ָת,ְבּ ִמ ְצ ָֽריִ ם Praised are You רוּך ְ ָבּ
כִּ י יָ ַֽד ְע ָתּ,ל־עם ַא ְרצוֹ ַ וּבכׇ ְ ל־ע ָב ָדיוֲ וּבכׇ ְ ,וּמ ְֹפ ִתים ְבּ ַפ ְרע ֹה ַא ָתּה יהוה. This is one of
only two times that these
.ָך שׁם כְּ ַהיּוֹם ַהזֶּ ה ֵ ְ וַ ַֽתּ ַעשׂ־ל,כִּ י ֵהזִֽ ידוּ ֲעלֵ ֶיהם words, which became
וְ ֶאת־,תוְֹך־היָּ ם ַבּיַּ ָבּ ָשׁה ַ ◁ וְ ַהיָּ ם ָבּ ַֽק ְע ָתּ לִ ְפנֵ ֶיהם וַ יַּ ַע ְברוּ ְב the formula for all Jewish
b’rakhot, are found in the
.מוֹ־א ֶבן ְבּ ַֽמיִ ם ַעזִּ ים
ֶֽ ְ כּ,ר ְֹד ֵפ ֶיהם ִה ְשׁלַֽ כְ ָתּ ִב ְמצוֹֹלת Bible.
יא-נחמיה ט ו We thank You מוֹדים ִ
ֲאנַ ְֽחנוּ לָ ְך. These became
the first words of the second to last b’rakhah of the Amidah, in which we thank
God for the gifts of life.
You alone, adonai ַא ָתּה־הוּא יהוה לְ ַב ֶ ֽדּ ָך. This prayer was offered in the Second
Temple when the people rededicated themselves under the guidance of Ezra
and Nehemiah. Perhaps it was placed here to instill a feeling of rededication
as we recite our morning prayers. Central to Ezra’s act of rededication was the
reading of the entire Torah, and we face the ark and rise as we recite this prayer.
Out of Ur of the Chaldees ֵמאוּר כַּ ְשׂ ִדּים. Although God’s call to Abram came
in H.aran (Genesis 12:4), the journey had begun farther east, in Ur, when Abram’s
father Terah set out for Canaan but got only as far as H.aran (Genesis 11:31).
the covenant
You alone, ADONAI, created the heavens, the high heavens and all
their array, the land and all that is on it, the seas and all they con-
tain. You sustain them all; the hosts of the heavens revere You. You
are ADONAI, the God who chose Abram and brought him out of
Ur of the Chaldees, naming him Abraham, finding in him a faithful
servant.
You made a covenant with him, to give the land of the Canaanites,
the Hittites, the Amorites, the Perizzites, the Jebusites, and the
Girgashites to his descendants; and You kept Your promise, for You
are just. You saw the suffering of our ancestors in Egypt, You heard
their cry at the Sea of Reeds. With signs and wonders You con-
fronted Pharaoh, all of his servants, and all the people of his land,
because You knew of their shameless treatment of our ancestors;
and You gained for Yourself a name that lives on to this day. You
divided the sea for our ancestors, and they passed through it as on
dry land. But their pursuers You cast into the depths, like a stone
into turbulent waters. Nehemiah 9:6–11
מוֹשׁ ִעים ְבּ ַהר ִ וְ ָעלוּ.◁ כִּ י לַ יהוה ַה ְמּלוּכָ ה וּמ ֵֹשׁל ַבּגּוֹיִ ם Deliverers shall rise
מוֹשׁ ִעים
ִ וְ ָעלוּ. Obadiah
וְ ָהיָ ה. וְ ָהיְ ָתה לַ יהוה ַה ְמּלוּכָ ה,ת־הר ֵע ָשׂו
ַ ִציּוֹן לִ ְשׁפּ ֹט ֶא 1:21. Obadiah predicted
that though Israel and
ַבּיּוֹם ַההוּא יִ ְהיֶ ה יהוה ֶא ָחד,ל־ה ָֽא ֶרץ ָ ְך על כׇּ
ַ ֶיהוה לְ ֶֽמל Judah were bent low in
.וּשׁמוֹ ֶא ָחד
ְ his time, redemption
would come soon. Thus
the victory described in
וּמ ְשׂגַּ ִבּי
ִ צוּרי ִ ַֽשׁ ַחר ֲא ַב ֶֽקּ ְשָׁך the Song at the Sea is
connected to the hope
.יָך שׁ ְח ִרי וְ גַ ם ַע ְר ִבּי
ַ ֶֶֽא ֱער ְֹך לְ ָפנ in redemption and
לִ ְפנֵ י גְ ֻדלָּ ְתָך ֶא ֱעמ ֹד וְ ֶא ָבּ ֵהל turned into a vision of
ever-renewed salvation
.ל־מ ְח ְשׁבוֹת לִ ִבּי ַ כִּ י ֵעינְ ָך ִת ְר ֶאה כׇּ of the people Israel.
ַמה־זֶּ ה ֲא ֶשׁר יוּכַ ל ַהלֵּ ב וְ ַהלָּ שׁוֹן לַ ֲעשׂוֹת And the name of God
one וּשׁמוֹ ֶא ָחד
ְ . Zecha-
.תוְֹך ק ְר ִבּי
ִ רוּחי ְבּ
ִ ה־כּ ַ ֹח
ֽ וּמ ַ riah 14:9. That is, at the
יטב זִ ְמ ַרת ֱאנוֹשׁ ַ ◁ ִהנֵּ ה לְ ָך ִת end of days not only
will God be univer-
.אוֹדָך ְבּעוֹד נִ ְשׁ ַמת ֱאלֽ ַוֹהּ ִבּי ְ ַעל כֵּ ן sally revealed, but also
people’s understanding
of God will align com-
pletely with who God truly is. Whenever we conclude a
worship service by reciting the Aleinu, we quote this verse
again and express its millennial hope.
At dawn I seek You שׁ ַחר ֲא ַב ֶ ֽקּ ְשׁ ָך
ֽ ַ . This poem was written
by the great medieval poet Solomon Ibn Gabirol (Spain,
11th century) to be recited by the prayer leader when ris-
ing to the bimah to begin public prayer. Its last line, which
talks of the soul/n’shamah, is a bridge to the traditional
Nishmat prayer, which begins on the next page and
which, on Shabbat and holy days, precedes the Bar’khu,
the call to worship. The poet evokes the spirit of God
within each human being as the source of prayer. The
translation is adapted from Jules Harlow.
אֹלהי
ֵ ֵ יהוה ֱאֹלהֵֽ ינוּ ו, כִּ י לְ ָך נָ ֶאה.וּב ָֽא ֶרץ ָ ַבּ ָשּׁ ַֽמיִ ם In the speech of the
upright, You are
ע ֹז, ַהלֵּ ל וְ זִ ְמ ָרה,וּשׁ ָב ָחה
ְ שׁיר,]ינוּ
ִ מּוֹת
ֵֽ בוֹתינוּ [וְ ִא ֵֽ ֲא exalted ְבּפִ י יְ ָשׁ ִרים
רוֹמם
ָ ִתּ ְת. The vision of
ְק ֻד ָשּׁה, תּ ִהלָּ ה וְ ִת ְפ ֶֽא ֶרת,ה
ְ בוּרָ ְ גְּ ֻדלָּ ה וּג, נֶֽ ַצח,וּמ ְמ ָשׁלָ ה ֶ God seated in heaven pans
.הוֹדאוֹת ֵמ ַע ָתּה וְ ַעד עוֹלָ ם ָ ְ ◁ ְבּ ָרכֹות ו.וּמלְ כוּת ַ out to the chorus of the
faithful singing on earth.
, ֵאל ֶֽמלֶ ְך גָּ דוֹל ַבּ ִתּ ְשׁ ָבּחוֹת,רוְּך א ָתּה יהוה ַ ָבּ
Note that the second and
third words of each line are
,בּוֹחר ְבּ ִשׁ ֵירי זִ ְמ ָרה ֵ ַה, ֲאדוֹן ַהנִּ ְפלָ אוֹת,הוֹדאוֹת ָ ֵאל ַה acrostics spelling out the
.ְך אל ֵחי ָהעוֹלָ ִמים ֵ ֶֶֽמל names Isaac and Rebecca
in Hebrew. In Sephardic
tradition, the words always
appear in this order; in Ashkenazic tradition, the word order normally spells only Isaac, but for the High Holy
Days, the order is rearranged to spell Rebecca as well, perhaps because on the first day of Rosh Hashanah we
read of Isaac’s birth, and on the second day of Rebecca’s.
May Your name be praised יִ ְשׁ ַתּבַּ ח. This b’rakhah marks the completion of P’sukei D’zimra (Verses of Song),
ְ “ ָבּPraised be the One,” p. 47. The two b’rakhot are consid-
which began with the opening b’rakhah רוּך ֶש ָא ַמר
ered complementary and one is not recited without the other.
71 rosh hashanah and yom kippur · m orning service · Sh’ma and its Blessings
On weekdays, we recite: how varied are your
works יךָ ה־רבּוּ ַמ ֲע ֶ ֽשׂ
ַ ָמ.
,ַה ֵמּ ִאיר לָ ָֽא ֶרץ וְ לַ ָדּ ִרים ָע ֶֽל ָיה ְבּ ַר ֲח ִמים Psalm 104:24.
.אשׁית ִ ל־יוֹם תּ ִמיד ַמ ֲע ֵשׂה ְב ֵר ָ שׁ בּכׇ
ְ וּבטוּבוֹ ְמ ַח ֵדּ ְ Almighty, blessed ֵאל
ְ ָבּ. This early anonymous
,ה־רבּוּ ַמ ֲע ֶֽשׂיָך יהוה ַ ָמ רוּך
acrostic poem has four
. ָמלְ ָאה ָה ָֽא ֶרץ ִקנְ יָ נֶֽ ָך,כֻּ לָּ ם ְבּ ׇחכְ ָמה ָע ִֽשׂ ָית beats to the line and a
rhyming pattern of aa, bb,
,רוֹמם לְ ַבדּוֹ ֵמ ָאז ָ ְך ה ְמ ַ ֶַה ֶֽמּל cc, with a concluding b. Joel
,ַה ְמ ֻשׁ ָבּח וְ ַה ְמפ ָֹאר וְ ַה ִמּ ְתנַ ֵשּׂא ִמימוֹת עוֹלָ ם Hoffman, a contemporary
scholar, writes, “The mean-
, ְבּ ַר ֲח ֶֽמיָך ָה ַר ִבּים ַר ֵחם ָעלֵֽ ינוּ,ֹלהי עוֹלָ ם ֵ ֱא ing of the individual words
here was never the point.
. ִמ ְשׂגָּ ב ַבּ ֲע ֵֽדנוּ, ָמגֵ ן יִ ְשׁ ֵֽענוּ, צוּר ִמ ְשׂגַּ בֵּֽ נוּ,ֲאדוֹן ֻעזֵּֽנוּ They were chosen for their
meter and their initial let-
ter.” In this conception, the
, גְּ דוֹל ֵדּ ָעה,ֵאל ָבּרוְּך Hebrew alphabet itself was
.וּפ ַעל זׇ ֳה ֵרי ַח ָמּה ָ ֵהכִ ין an instrument of creation.
Our translation here is
.טוֹב יָ ַצר כָּ בוֹד לִ ְשׁמוֹ impelled by this idea and is
alphabetical, capturing the
.ְמאוֹרוֹת נָ ַתן ְס ִביבוֹת ֻעזּוֹ meaning of the text in a
,דוֹשׁים ִ ִפּנּוֹת ְצ ָב ָאיו ְק non-literal manner.
72 rosh hashanah and yom kippur · m orning service · Sh’ma and its Blessings
On Shabbat, we continue HERE:
יוֹדוָּך ֽ ַהכּ ֹל
שבת
All ַהכֹּל. The word “all,”
,וְ ַהכּ ֹל יְ ַשׁ ְבּ ֽחוָּך ַהכֹּל, occurs five times in
.אמרוּ ֵאין ָקדוֹשׁ כַּ יהוה ְ ֹ וְ ַהכּ ֹל י quick succession and refers
to the totality of humanity,
,וָּך סּלָ ה
ֶֽ רוֹמ ֽמ ְ ְַהכּ ֹל י all earthly creatures and
.יוֹצר ַהכּ ֹל ֵ forces, as well as the heav-
enly bodies and the most
תוֹת שׁ ֲע ֵרי ִמזְ ָרח
ַ ְל־יוֹם דּל
ַ פּוֹת ַח ְבּכׇ
ֵֽ ָה ֵאל ַה distant galaxies. It echoes
the last word of the open-
,וּבוֹק ַע ַחלּוֹנֵ י ָר ִֽק ַיע
ֵֽ ing b’rakhah (p. 71) and
,כוֹן שׁ ְב ָתּהּ
ִ קוֹמהּ וּלְ ָבנָ ה ִמ ְמּ ָ מוֹציא ַח ָמּה ִמ ְמּ ִ anticipates the affirma-
tion of the One God, who
.יו שׁ ָבּ ָרא ְבּ ִמ ַדּת ַר ֲח ִמיםֶ יוֹשׁ ָב ְ ְוּל וּמ ִאיר לָ עוֹלָ ם כֻּ לּוֹ ֵ is God of all, whom we
are about to praise in the
ַה ֵמּ ִאיר לָ ָֽא ֶרץ וְ לַ ָדּ ִרים ָע ֶֽל ָיה ְבּ ַר ֲח ִמים Sh’ma.
.אשׁיתִ ל־יוֹם תּ ִמיד ַמ ֲע ֵשׂה ְב ֵר ָ שׁ בּכׇ
ְ וּבטוּבוֹ ְמ ַח ֵדּ ְ Nothing is as holy as
,רוֹמם לְ ַבדּוֹ ֵמ ָאז ָ ְך ה ְמַ ֶַה ֶֽמּל God ֵאין ָקדוֹשׁ ַכּיהוה.
Quoted from Hannah’s
.ַה ְמ ֻשׁ ָבּח וְ ַה ְמפ ָֹאר וְ ַה ִמּ ְתנַ ֵשּׂא ִמימוֹת עוֹלָ ם prayer, 1 Samuel 2:2.
,ֹלהי עוֹלָ ם ְבּ ַר ֲח ֶֽמיָך ָה ַר ִבּים ַר ֵחם ָעלֵֽ ינוּ ֵ ֱא None exists besides
You ֵאין זוּלָ ֶ ֽת ָך. A pointed
.ֲאדוֹן ֻעזֵּֽנוּ צוּר ִמ ְשׂגַּ בֵּֽ נוּ polemic against any belief
.ָמגֵ ן יִ ְשׁ ֵֽענוּ ִמ ְשׂגָּ ב ַבּ ֲע ֵֽדנוּ in divine or satanic powers
existing outside of God’s
authority.
,◁ ֵאין כְּ ֶע ְרכְּ ָך וְ ֵאין זוּלָ ֶֽתָך
The world to come
.וֹמה לָּ ְך ֶ י דּֽ וּמ ִ ֶֽא ֶפס ִבּלְ ְתָּך ָהעוֹלָ ם ַה ָבּא. While con-
יהוה ֱאֹלהֵֽ ינוּ ָבּעוֹלָ ם ַהזֶּ ה ֵאין כְּ ֶע ְרכְּ ָך ventionally “the world to
come” refers to the afterlife
.ַמלְ כֵּֽ נוּ לְ ַחיֵּ י ָהעוֹלָ ם ַה ָבּא וְ ֵאין זוּלָ ְתָך or to the messianic era,
some Jewish thinkers be-
גּוֹאלֵֽ נוּ לִ ימוֹת ַה ָמּ ִֽשׁ ַיח ֲ ֶֽא ֶפס ִבּלְ ְתָּך lieve that the Hebrew term
.יענוּ לִ ְת ִחיַּ ת ַה ֵמּ ִתים ֵֽ מוֹשׁ
ִ ין דּוֹמה לְּ ָך
ֶ וְ ֵא refers to the experience of
the heavens opening up,
that is, the immediate ex-
,ל־ה ַמּ ֲע ִשׂים
ַ ֵאל ָאדוֹן ַעל כׇּ perience of God’s presence.
73 rosh hashanah and yom kippur · m orning service · Sh’ma and its Blessings
,אוֹרוֹת שׁ ָבּ ָרא ֱאֹלהֵֽ ינוּ
ֶ טוֹבים ְמִ שבת
.וּב ַה ְשׂכֵּ ל
ְ יְ ָצ ָרם ְבּ ַֽד ַעת ְבּ ִבינָ ה Happy ְשׂ ֵמ ִחים. Frequently,
,בוּרה נָ ַתן ָבּ ֶהם
ָ ְֽכּ ַ ֹח וּג as is the case here, the
letter ( שׂsin) is substituted
.ב תּ ֵבל
ֵ מוֹשׁלִ ים ְבּ ֶֽק ֶר
ְ לִ ְהיוֹת for the similarly sounded ס
(samekh) in Hebrew alpha-
,יקים ֽנ ֹגַ הּ
ִ וּמ ִפ
ְ ְמלֵ ִאים זִ יו betical poetry. Most, if not
all, worshippers in ancient
.ל־העוֹלָ ם ָ נָ ֶאה זִ יוָ ם ְבּכׇ times did not have prayer-
books, and so the substitu-
,בוֹאם
ָ אתם וְ ָשׂ ִשׂים ְבּ ָ ְשׂ ֵמ ִחים ְבּ ֵצ tion of letters would have
.ע ִֹשׂים ְבּ ֵא ָימה ְרצוֹן קוֹנָ ם been less noticeable.
God, who ceased work
,נוֹתנִ ים לִ ְשׁמוְֹ ְפּ ֵאר וְ כָ בוֹד לָ ֵאל ֲא ֶשׁר ָשׁ ַבת. The liturgist
forms this prayer out of a
.ׇצ ֳהלָ ה וְ ִרנָּ ה לְ זֵֽכֶ ר ַמלְ כוּתוֹ series of suggestive biblical
,ָק ָרא לַ ֶֽשּׁ ֶמשׁ וַ יִּ זְ ַרח אוֹר verses and rabbinic com-
ments. Already in the Bible,
.צוּרת ַהלְּ ָבנָ ה
ַ ָר ָאה וְ ִה ְת ִקין the seventh day is spoken
of as affecting God’s inner
,נוֹתנִ ים לוֹ כׇּ ל ְצ ָבא ָמרוֹם ְ ֶֽשׁ ַבח life: God was renewed (va-
yinnafash) (Exodus 31:17) on
.אוֹפנִּ ים וְ ַחיּוֹת ַה ֽקּ ֶֹדשׁ
ַ ְ ְשׂ ָר ִפים ו,ִתּ ְפ ֶֽא ֶרת וּגְ ֻדלָּ ה the seventh day. The Rabbis
pictured God as achiev-
ing full sovereignty only
on Shabbat. Similarly, the
Rabbis depict Shabbat itself
praising God and chanting
Psalm 92, “A Song of Shab-
bat.” In the formulation of
the Zohar, the classic work
יעי ִה ְת ַעלָּ ה ִ ַבּיּוֹם ַה ְשּׁ ִב,ל־ה ַמּ ֲע ִשׂים ַ לָ ֵאל ֲא ֶשׁר ָשׁ ַבת ִמכׇּ of Jewish mysticism, the
seventh day is identified
ֽע ֹנֶ ג,נוּחה ָ תּ ְפ ֶֽא ֶרת ָע ָטה לְ יוֹם ַה ְמּ.בוֹדוֹ ִ ְוְ יָ ַשׁב ַעל כִּ ֵסּא כ with the Shekhinah, that
בּוֹ שׁ ַבת ָ שׁ,י ֶ יע ִ ח שׁל יוֹם ַה ְשּׁ ִב ֶ ה שׁ ַב ֶֽ ֶ ז.ָק ָרא לְ יוֹם ַה ַשּׁ ָבּת aspect of the Divine most
accessible to human beings
ִמזְ מֹור:אוֹמר ֵ ְיעי ְמ ַשׁבֵּֽ ַח ו ִ וְ יוֹם ַה ְשּׁ ִב.ל־מלַ אכְ תּוֹ ְ ֵאל ִמכׇּ and simultaneously the
most spiritual side of our
לְ ִפיכָ ְך יְ ָפ ֲארוּ. טוֹב לְ הוֹדוֹת לַ יהוה,ִשׁיר לְ יוֹם ַה ַשּׁ ָבּת humanity.
שׁ ַבח יְ ָקר וּגְ ֻדלָּ ה יִ ְתּנוּ לְ ֵאל ֶֽמלֶ ְך.יו ֶֽ צוּר ָ ְוִ ָיב ְרכוּ לָ ֵאל כׇּ ל־י
נוּחה לְ ַעמּוֹ יִ ְשׂ ָר ֵאל ִבּ ְק ֻד ָשּׁתוֹ ְבּיוֹם ָ ַה ַמּנְ ִחיל ְמ,יוֹצר כּ ֹל ֵ
, ַמלְ כֵּֽ נוּ, וְ זִ כְ ְרָך, שׁ ְמָך יהוה ֱאֹלהֵֽ ינוּ יִ ְת ַק ַדּשׁ.שׁ ִ ַשׁ ַבּת ֽק ֶֹד
◁ ִתּ ְת ָבּ ַרְך.יִ ְת ָפּ ַאר ַבּ ָשּׁ ַֽמיִ ם ִמ ַֽמּ ַעל וְ ַעל ָה ָֽא ֶרץ ִמ ָֽתּ ַחת
וְ ַעל ְמ ֽא ֵוֹרי אוֹר,ל שׁ ַבח ַמ ֲע ֵשׂה יָ ֶֽדיָך ֶֽ ַע,יענוּ ֵֽ מוֹשׁ
ִ
.וָּך סּלָ ה
ֶֽ יְ ָפ ֲא ֽר,ֶשׁ ָע ִֽשׂ ָית
All extol God, who ceased work on the seventh day and
ascended the throne of praise, robed in majesty for the day of
rest, calling Shabbat a delight. Such is the distinction of the
seventh day, that God rested from all work, and so the seventh
day itself praises God and says, “A song of Shabbat: it is good
to thank ADONAI.” Let all creatures likewise celebrate and bless
God, offering praise, honor, and glory to God—the ruler, cre-
ator of all, who, in holiness, grants peaceful rest to the people
Israel on the holy Shabbat. May Your name, ADONAI our God,
be hallowed and may the thought of You, our sovereign, be cel-
ebrated in the heavens above and on earth below, though the
praise due You, our redeemer, is beyond any offered by Your
handiwork or the lights You have made—may they continue
always to sing Your glory.
74 rosh hashanah and yom kippur · m orning service · Sh’ma and its Blessings
All services continue here: Kedushah D’yotzeir
יִ ְשׁ ַתּ ַבּח,דוֹשׁים ִ בּוֹרא ְק ֵ צוּרנוּ ַמלְ כֵּֽ נוּ וְ ג ֲֹאלֵֽ נוּ ֵֽ ִתּ ְת ָבּ ַרְך ְק ֻד ָשּׁה ְדּיוֹצֵ ר. This version
of the Kedushah, recited
וַ ֲא ֶשׁר ְמ ָשׁ ְר ָתיו,יוֹצר ְמ ָשׁ ְר ִתים ֵ ,ִשׁ ְמָך לָ ַעד ַמלְ כֵּֽ נוּ in the first b’rakhah before
the Sh’ma, blesses God for
יעים ְבּיִ ְר ָאה יַֽ ַחד ִ וּמ ְשׁ ִמ ַ עוֹמ ִדים ְבּרוּם עוֹלָ ם ְ כֻּ לָּ ם the creation of the morn-
.וּמלֶ ְך עוֹלָ ם ֶֽ ֹלהים ַחיִּ ים ִ דּ ְב ֵרי ֱא,קוֹל ִ ְבּ ing light. Every Kedushah
is based on the visions
,בּוֹרים ִ ִ כֻּ לָּ ם גּ,רוּרים ִ כֻּ לָּ ם ְבּ,הוּבים ִ ◁ כֻּ לָּ ם ֲא of Isaiah and Ezekiel.
.ה רצוֹן קוֹנָ ם ְ וּביִ ְר ָא ְ וְ כֻ לָּ ם ע ִֹשׂים ְבּ ֵא ָימה Each prophet described
an angelic chorus. Isaiah
,וּב ׇט ֳה ָרה ְ ת־פּ ֶיהם ִבּ ְק ֻד ָשּׁה ִ ם פּוֹת ִחים ֶא ְ ָוְ כֻ לּ (6:3) saw them singing,
“Kadosh, kadosh, kadosh,
,וּמ ַשׁ ְבּ ִחים ְ וּמ ָב ְרכִ ים ְ ,וּבזִ ְמ ָרה ְ ְבּ ִשׁ ָירה Holy, holy, holy. . . .”; Ezekiel
:וּמ ְמלִ יכִ ים ַ ישׁים ִ וּמ ְק ִדּ ַ ,יצים ִ וּמ ֲע ִרַ וּמ ָפ ֲא ִרים ְ (3:12) heard them reciting,
“Barukh k’vod Adonai,
נּוֹרא ָקדוֹשׁ ָ ַהגִּ בּוֹר וְ ַה,ְך הגָּ דוֹל ַ ֶ ַה ֶֽמּל,ת־שׁם ָה ֵאל ֵ ֶא Praised is God’s glory. . . .”
כוּת שׁ ַֽמיִ ם זֶ ה
ָ ְ ◁ וְ כֻ לָּ ם ְמ ַק ְבּלִ ים ֲעלֵ ֶיהם ע ֹל ַמל.הוּא The angelic chorus can be
understood as all the forces
יוֹצ ָרם ְבּנַֽ ַחת ְ ְ לְ ַה ְק ִדּישׁ ל,נוֹתנִ ים ְרשׁוּת זֶ ה לָ זֶ ה ְ ְ ו,ִמזֶּ ה of nature personified. All
of creation constitutes a
כֻּ לָּ ם כְּ ֶא ָחד עוֹנִ ים,דוֹשׁה ָ וּבנְ ִע ָימה ְק ִ רוּרה ָ ְבּ ָשׂ ָפה ְב,ֽר ַוּח praise of God; every cre-
:אוֹמ ִרים ְבּיִ ְר ָאה ְ ְו ated being, animate and
inanimate, sings to God.
.ל־ה ָֽא ֶרץ כְּ בוֹדוֹ ָ ְמלֹא כׇ, ָקדוֹשׁ יהוה ְצ ָבאוֹת, ָקדוֹשׁ,ָקדוֹשׁ All of them כֻּ לָּ ם. This
passage builds on the
שׁ בּ ַֽר ַעשׁ גָּ דוֹל ִמ ְתנַ ְשּׂ ִאים ְ אוֹפנִּ ים וְ ַחיּוֹת ַה ֽקּ ֶֹד ַ ◁ וְ ָה repetition of the root כֹּל,
translated here as “all”
:אוֹמ ִרים ְ ְ לְ ֻע ָמּ ָתם ְמ ַשׁ ְבּ ִחים ו,לְ ֻע ַמּת ְשׂ ָר ִפים and “each.” The Holy One
is worshipped with one
.ָבּרוְּך כְּ בוֹד־יהוה ִמ ְמּקוֹמוֹ voice, for all of creation
represents God’s glory.
,ְך אל ַחי וְ ַקיָּ ם ֵ ֶ לַ ֶֽמל. נְ ִעימוֹת יִ ֵֽתּנוּ,לְ ֵאל ָבּרוְּך Each turns to the other
כִּ י הוּא לְ ַבדּוֹ. וְ ִת ְשׁ ָבּחוֹת יַ ְשׁ ִֽמיעוּ,אמרוּ ֵֽ ֹ זְ ִמירוֹת י וְ כֻ ָלּם ְמ ַקבְּ לִ ים. Angels
, ע ֶֹשׂה ֲח ָדשׁוֹת,פּוֹעל גְּ בוּרוֹת ֵ acknowledge each other
and recognize a mutual
,זוֹר ַע ְצ ָדקוֹת ֵֽ ,ַֽבּ ַעל ִמלְ ָחמוֹת responsibility. This is an
ideal of what community
,בּוֹרא ְרפוּאוֹת ֵ ,ַמ ְצ ִֽמ ַיח יְ שׁוּעוֹת should be.
,ֲאדוֹן ַהנִּ ְפלָ אוֹת ,נוֹרא ְת ִהלּוֹת ָ ofanim . . . s’rafim
ְשׂ ָרפִ ים. . . אוֹפַ נִּ ים. Angelic
.אשׁית ִ ל־יוֹם תּ ִמיד ַמ ֲע ֵשׂה ְב ֵר ָ שׁ בּטוּבוֹ ְבּכׇ ְ ◁ ַה ְמ ַח ֵדּ songs figure prominently
. כִּ י לְ עוֹלָ ם ַח ְסדּוֹ,אוֹרים גְּ ד ֹלִ ים ִ לְ ע ֵֹשׂה:כָּ ָאמוּר in ancient mystical texts.
Descriptions of different
.אוֹר ָח ָדשׁ ַעל ִציּוֹן ָתּ ִאיר וְ נִ זְ כֶּ ה כֻ לָּֽ נוּ ְמ ֵה ָרה לְ אוֹרוֹ groups of angels sing-
.יוֹצר ַה ְמּאוֹרוֹת ֵ ,רוְּך א ָתּה יהוה ַ ָבּ ing hymns to God surely
mirrored the seekers’ own
varieties of mystical experi-
ence.
The Creator of the great lights אוֹרים גְּ דֹלִ ים
ִ לְ ע ֵֹשׂה. Psalm 136:7.
Zion צִ יּוֹן. The liturgist takes the motif of the light of creation and of the dawn found in this b’rakhah,
and ties it to an image of the Temple of Mount Zion as a source of ultimate illumination.
75 rosh hashanah and yom kippur · m orning service · Sh’ma and its Blessings
, יהוה ֱאֹלהֵֽ ינוּ,ַא ֲה ָבה ַר ָבּה ֲא ַה ְב ָֽתּנוּ You have loved us
deeply ַא ֲה ָבה ַר ָבּה. The
.ֶח ְמלָ ה גְ דוֹלָ ה וִ ֵית ָרה ָח ַֽמלְ ָתּ ָעלֵֽ ינוּ root א ה ב, “love,” appears
six times on this page. The
ינוּ] שׁ ָבּ ְטחוּ ְבָך
ֶ מּוֹתֵֽ בוֹתינוּ [וְ ִא ֵֽ ַבּ ֲעבוּר ֲא,ָאבִֽ ינוּ ַמלְ כֵּֽ נוּ contemporary commenta-
.וּתלַ ְמּ ֵֽדנוְּ ן תּ ׇחנֵּֽנוּ ְ ֵ כּ,וַ ְתּלַ ְמּ ֵדם ֻח ֵקּי ַחיִּ ים tor Reuven Hammer points
out that three of them
ַר ֵחם ָעלֵֽ ינוּ וְ ֵתן ְבּלִ בֵּֽ נוּ, ַה ְמ ַר ֵחם, ָה ָאב ָה ַר ֲח ָמן,ָאבִֽ ינוּ speak of our love of God,
לִ ְשׁמ ֹר וְ לַ ֲעשׂוֹת, לִ לְ מ ֹד וּלְ לַ ֵמּד, לִ ְשׁ ֽמ ֹ ַע,לְ ָה ִבין וּלְ ַה ְשׂכִּ יל and three of God’s love
for us. While reciting this
.מוּד תּוֹר ֶֽתָך ְבּ ַא ֲה ָבה
ָ ְל־דּ ְב ֵרי ַתל ִ וּלְ ַקיֵּ ם ֶאת־כׇּ b’rakhah, the worshipper
can anticipate the seventh
,תוֹר ֶֽתָך
ָ וְ ָה ֵאר ֵעינֵֽינוּ ְבּ occurrence, which is found
,וְ ַד ֵבּק לִ בֵּֽ נוּ ְבּ ִמ ְצ ֺו ֶֽתיָך in the first paragraph of
the Sh’ma: “You shall love
,ת־שׁ ֶֽמָך
ְ וְ יַ ֵחד לְ ָבבֵֽ נוּ לְ ַא ֲה ָבה וּלְ יִ ְר ָאה ֶא Adonai your God.”
.וְ לֹא נֵ בוֹשׁ לְ עוֹלָ ם וָ ֶעד Avinu Malkeinu ָא ִבֽינוּ
ַמלְ ֵכּֽנוּ. Literally, “our father,
,נּוֹרא ָבּ ָֽט ְחנוּ ָ כִּ י ְב ֵשׁם ׇק ְד ְשָׁך ַהגָּ דוֹל וְ ַה our king.” The pairing of
.ישׁוּע ֶֽתָך
ָ נָ גִֽ ילָ ה וְ נִ ְשׂ ְמ ָחה ִבּ these two words empha-
sizes that God is at once
Some gather their tzitzit before reciting this line: both intimate and distant.
The word av, “father,” sug-
,יאנוּ לְ ָשׁלוֹם ֵמ ַא ְר ַבּע כַּ נְ פוֹת ָה ָֽא ֶרץ ֵֽ ◁ וַ ֲה ִב gests the image of God as
,קוֹמ ִמיּוּת לְ ַא ְרצֵֽ נוּ ְ וְ תוֹלִ יכֵֽ נוּ “source” or “progenitor,”
and therefore may also be
,ל פּוֹעל יְ שׁוּעוֹת ָֽא ָתּה ֵ כִּ י ֵא translated as “creator.”
,ל־עם וְ לָ שׁוֹן ַ וּבנוּ ָב ַֽח ְר ָתּ ִמכׇּ ָֽ To understand and
discern; to hear, study,
,וְ ֵק ַר ְב ָֽתּנוּ לְ ִשׁ ְמָך ַהגָּ דוֹל ֶֽסלָ ה ֶבּ ֱא ֶמת and teach; to observe,
.לְ הוֹדוֹת לְ ָך וּלְ יַ ֶח ְדָך ְבּ ַא ֲה ָבה fulfill, and perform
לְ ָה ִבין וּלְ ַה ְשׂ ִכּיל לִ ְשׁ ֽמֹ ַע לִ לְ מֹד
.בּוֹחר ְבּ ַעמּוֹ יִ ְשׂ ָר ֵאל ְבּ ַא ֲה ָבה ֵ ַה,רוְּך א ָתּה יהוה ַ ָבּ וּלְ לַ ֵמּד לִ ְשׁמֹר וְ לַ ֲעשׂוֹת וּלְ ַקיֵּ ם
This word order implies
that study is intimately linked with action—indeed, that study should lead to action.
Torah תּוֹרה.ָ The word “Torah” encompasses many different meanings. In its most
limited usage, it refers to the Five Books of Moses. But in a larger sense it refers to all
of Scripture, and even to all of later Jewish teaching. Thus the Rabbis of the Talmud
spoke of the Written Torah and the Oral Torah, the latter referring to the teach-
ings of the Midrash, Mishnah, and Talmud—and even to “whatever new teaching
a student of wisdom might impart until the end of time.” In this paragraph of the
liturgy, “Torah” is given the widest meaning: the laws of life—all those teachings that
instruct us in a full and ethical life.
Gathering the tzitzit. In the later Middle Ages, the phrase “bring us safely from
the four corners of the earth” evoked the four corners of the tallit. As they recited
these words, some Jews used to gather together the four tzitzit from their tallit,
symbolizing Israel’s unity and ingathering (which God has promised in the Bible
to initiate if Jews lead lives of holiness and mitzvot). They would hold their tzitzit
through the third paragraph of the Sh’ma, where the word tzitzit is mentioned three
times. As they recited each instance, they would kiss their tzitzit. Many Jews today
observe this custom, indicating that they have lovingly undertaken to observe these
words of Torah.
76 rosh hashanah and yom kippur · m orning service · Sh’ma and its Blessings
ת שׁ ַמע
ְ ְק ִר ַיא Sh’ma Yisrael. Rabbinic
literature refers to the
If there is no minyan, add these words: ֵאל ֶֽמלֶ ְך נֶ ֱא ָמן Sh’ma as originally a
ּו ה ְּד ָב ִ֣רים ָה ֵ ׄאּלֶ ה ֲא ֨ ֶׁשר ָאנ ֹכִ֧ י ְמ ַצּוְ ָך֛ ַהּי֖ ֹום ַ ֞ וְ ָהי:ְמא ֶֹֽדָך No minyan. When there is
no minyan, and therefore
ם ּב ִׁש ְב ְּתָך֥ ְ ּב ֵב ֶ֨ית ָ֙ך
ְ ָ֑ וְ ִׁשּנַ נְ ָּ֣תם לְ ָב ֶ֔ניָך וְ ִד ַּב ְר ָּ֖ת ּב:ַעל־לְ ָב ֶֽבָך no official prayer leader,
ּוק ַׁש ְר ָּ֥תם לְ ֖אֹות ַעל־ :ָך ְ קּומ ֶֽ ּוב ְ ְ֖ך ּוב ׇׁשכְ ְּבָך
ְ ּובלֶ כְ ְּתָך֤ ַב ֶ ּ֔ד ֶר ְ we add the three words
ֵאל ֶ ֽמלֶ ְך נֶ ֱא ָמן, “God is a
יתָך ֶ֖ ֹות ּב
ֵ ֦ל־מזֻ ז ְ ּוכְ ַת ְב ָּ֛תם ַע:יָ ֶ֑דָך וְ ָהי֦ ּו לְ ט ָֹט ֖פ ֹת ּבֵ֥ ין ֵעינֶֽ יָך faithful sovereign,” the
initial letters of which form
ט- דברים ו ד:ׁש ָע ֶֽריָך ְ ּוב
ִ an acrostic of the word
“amen.”
ל־מ ְצוׂ ַ֔תי ֲא ֶ֧שׁר ָאנ ֹכִ֛ י ְמ ַצוֶּ֥ ה ִ עוּ ֶא ֙ תּ ְשׁ ְמ ִ ם־שׁמ ַֹ֚ע
ָ וְ ָהיָ ׄ ה ִא Praised is the name
ְ ָבּ. This phrase is not
רוּך ֵשׁם
ֹלהיכֶ ֙ם וּלְ ׇע ְב ֔דוֹ ְבּכׇ ל־ ֵ ֶא ְתכֶ֖ ם ַהיּ֑ וֹם לְ ַא ֲה ָ֞בה ֶאת־יהו ֚ה ֱא part of the biblical text
ר־א ְר ְצכֶ֛ם ְבּ ִע ֖תּוֹ ַ וְ נָ ַת ִ֧תּי ְמ ַט:וּבכׇ ל־נַ ְפ ְשׁכֶֽ ם ְ לְ ַב ְבכֶ֖ ם but was the customary re-
sponse of the people to the
וְ נָ ַת ִ֛תּי:וּמלְ ֑קוֹשׁ וְ ָא ַס ְפ ָ֣תּ ְדגָ ֶ֔נָך וְ ִתיר ְֹשָׁך֖ וְ יִ ְצ ָה ֶֽרָך ַ יוֹרה ֶ֣ recitation of the Sh’ma by
the priests in the Temple.
ִה ָשּׁ ְמ ֤רוּ לָ ֶ֔כם:ֵ֥ע ֶשׂב ְבּ ָשׂ ְדָך֖ לִ ְב ֶה ְמ ֶ֑תָּך וְ ָאכַ לְ ָ֖תּ וְ ָשׂ ָֽב ְע ָתּ During the year, it is recited
ֹלהים ֲא ֵח ִ ֔רים ִ֣ פּ ן־יִ ְפ ֶ֖תּה לְ ַב ְבכֶ֑ ם וְ ַס ְר ֶׄתּם וַ ֲע ַב ְד ֶתּ ֙ם ֱא softly, in order not to imply
that it has the same holi-
וְ ָח ָ ֨רה ַאף־יהו֜ ה ָבּ ׄכֶ ם וְ ָעצַ֤ ר ֶאת־:וְ ִה ְשׁ ַתּ ֲחוִ ֶ֖יתם לָ ֶֽהם ness as the words of the
Torah itself. But on Yom
ַה ָשּׁ ַ ֨מיִ ֙ם וְ א־יִ ְהיה ָמ ָ֔טר וְ הָ֣ ֲא ָד ָ ֔מה ֦ א ִת ֵ֖תּן ֶאת־יְ בוּלָ֑ הּ Kippur, when the people
וַ ֲא ַב ְד ֶ֣תּם ְמ ֵה ָ ׄרה ֵמ ַע ֙ל ָה ָ֣א ֶרץ ַהטּ ָֹ֔בה ֲא ֶ֥שׁר יהו֖ ה נ ֵֹ֥תן Israel pray in purity, they
may recite their response
ת־דּ ָב ַ֣רי ֵ ֔אלֶּ ה ַעל־לְ ַב ְבכֶ֖ ם וְ ַעל־נַ ְפ ְשׁכֶ֑ ם ְ וְ ַשׂ ְמ ֶתּ ֙ם ֶא:לָ כֶֽ ם out loud.
טוֹט ֖פ ֹת בֵּ֥ יןָ ְאוֹת ַעל־יֶ ְד ֶ֔כם וְ ָהי֦ וּ ל ֙ ְוּק ַשׁ ְר ֶ֨תּם א ָֹ֤תם ל ְ
Inscribe them upon the
doorposts וּכְ ַת ְב ָתּם ַעל־
֥ת־בּנֵ יכֶ֖ ם לְ ַדבֵּ֣ ר בָּ֑ ם ְבּ ִשׁ ְב ְתָּך ְ וְ לִ ַמּ ְד ֶ֥תּם א ָֹ֛תם ֶא:ֵעינֵ יכֶֽ ם
ְמזֻ זוֹת. The observant Jew
lives a life surrounded by
וּכְ ַת ְב ָ֛תּם ַעל־:קוּמָך ֶֽ וּב ְ ֖וּבלֶ כְ ְתָּך֤ ַב ֶ ֔דּ ֶרְך וּֽ ְב ׇשׁכְ ְבָּךְ ְבּ ֵב ֶ֨ית ָ֙ך
the Sh’ma, reciting it in
ימי ְבנֵ ֶ֔יכם ֵ֣ ִ לְ ַ ֨מ ַען יִ ְר ֥בּוּ יְ ֵמיכֶ ֙ם ו:וּב ְשׁ ָע ֶֽריָך ִ יתָך ֶ֖ ְמזוּז֦ וֹת ֵבּ
the morning upon arising
and at night before going
to sleep, walking past its
inscription on the mezuzah when entering one’s home, and even adorning oneself with the words on weekday
mornings upon one’s head and near one’s heart when putting on ( ְתּפִ לִּ יןt’fillin), phylacteries.
If you will hear ם־שמ ַֹע ָׁ וְ ָהיָ ה ִא. This paragraph suggests a direct relationship between the righteousness of
our acts and our fate. If we are good, God will be good to us, and vice versa. That theology was questioned by
biblical writers, most sharply in the Book of Job. Nevertheless, it does speak to a deep human need to see a
world as containing a moral balance between good and evil. What is expressed here in concrete terms may be
understood more broadly: moral and immoral actions have consequences, both seen and unseen.
77 rosh hashanah and yom kippur · m orning service · Sh’ma and its Blessings
ַ ֚על ָה ֲא ָד ָ ֔מה ֲא ֨ ֶשׁר נִ ְשׁבַּ֧ ע יהו֛ ה לַ ֲאב ֵֹתיכֶ֖ ם לָ ֵ֣תת לָ ֶ֑הם tzitzit צִ יצִ ת. The biblical
scholar Israel Knohl, ex-
כא- דברים יא יג:ל־ה ָֽא ֶרץ
ָ ימי ַה ָשּׁ ַ֖מיִ ם ַע ֵ֥ ִכּ panding a medieval Jewish
comment, suggests that
ל־בּנֵ֤י יִ ְשׂ ָר ֵא ֙ל
ְ דּ ֵ֞בּר ֶא:ֹר ַ אמ ֽ ֵאמר יהו֖ ה ֶאל־מ ֹשׁה לּ ֶ ֹ וַ ֦יּ the word tzitzit may derive
from tzitz, a garment worn
יהם ֶ֖ וְ ָא ַמ ְר ָ֣תּ ֲאלֵ ֶ֔הם וְ ָע ֨שׂוּ לָ הֶ֥ ם ִציצִ֛ ת ַעל־כַּ נְ פֵ֥ י ִבגְ ֵד by the High Priest and tied
in back with a ְפּ ִתיל ְתּכֵ ֽלֶ ת,
֘ וְ ָהיָ֣ה לָ כֶ ם:יל תּכֵֽ לֶ ת ְ ף פּ ִ֥ת ְ ָ֖ל־ציצִ֥ ת ַהכָּ נ ִ לְ ד ֹר ָֹ֑תם וְ נָ ְתנ֛ וּ ַע a “thread of blue.” On it
were the words ֽק ֶׁדשׁ לַ יהוה,
ל־מ ְצ ׂ ֤ות יהו֔ הִ יתם א ֹׄתוֹ וּזְ כַ ְר ֶתּ ֙ם ֶאת־כׇּ ֶ֣ ת ְוּר ִא ֒ יצִ לְ ִצ “holy before Adonai.” Wear-
יתם א ָֹ֑תם וְ ֨א ָת ֻ֜תרוּ ַא ֲח ֵ֤רי לְ ַב ְבכֶ ֙ם וְ ַא ֲח ֵ֣רי ֵעינֵ ֶ֔יכם ֶ֖ וַ ֲע ִשׂ ing the tzitzit (literally, the
“little tzitz”), we are asked
יתם ֶ֖ ן תּזְ כְּ ר֔ וּ וַ ֲע ִשׂ
ִ לְ ַ֣מ ַע:יהם ֶֽ ר־א ֶ֥תּם ז ֹנִ֖ ים ַא ֲח ֵרַ ֲא ֶשׁ to serve God in a holy way,
ֲא ִ֞ני יהו֤ ה:אֹלהיכֶֽ ם ֵ ֵיתם ְקד ִֹ֖שׁים ל ֶ֥ ִל־מ ְצוׂ ָ֑תי וִ ְהי
ִ ֶאת־כׇּ much as the High Priest
did; thus the paragraph
אתי ֶא ְתכֶ ֙ם ֵמ ֶ֣א ֶרץ ִמ ְצ ַ ֔ריִ ם לִ ְהי֦ וֹת ִ ֵֹ֤להיכֶׄ ם ֲא ֨ ֶשׁר הוֹצ ֵ ֱא commands us to be “holy
before your God.” The act
:ֹלהיכֶֽ ם
ֵ לָ כֶ֖ ם לֵ אֹלהִ֑ ים ֲאנִ֖ י ◁ יהו֦ ה ֱא of wearing tzitzit turns us
78 rosh hashanah and yom kippur · m orning service · Sh’ma and its Blessings
,מּוֹתינוּ] ַא ָתּה הוּא ֵמעוֹלָ ם ֵֽ בוֹתינוּ [וְ ִא ֵֽ ֶעזְ ַרת ֲא (continued from the previous page)
on the words of Jeremiah,
.וּמוֹשׁ ַיע לִ ְבנֵ ֶיהם ַא ֲח ֵר ֶיהם ְבּכׇ ל־דּוֹר־וָ דוֹר ִֽ ָמגֵ ן “Adonai is true, is indeed
the living God, and the
,מוֹשׁ ֶֽבָך
ָ ְבּרוּם עוֹלָ ם sovereign of time and the
.י־א ֶרץ
ָֽ וּמ ְשׁ ָפּ ֶֽטיָך וְ ִצ ְד ָק ְתָך ַעד ַא ְפ ֵס ִ world” (10:10). The tradi-
tion read the word “truly,”
,ישׁ שׁיִּ ְשׁ ַמע לְ ִמ ְצ ֺו ֶֽתיָךֶ ַא ְשׁ ֵרי ִא ֱא ֶמת, as referring both
backward and forward. It
.תוֹר ְתָך ְוּד ָב ְרָך יָ ִשׂים ַעל לִ בּוֹ ָ ְו is the first word of the next
.וּמלֶ ְך גִּ בּוֹר לָ ִריב ִר ָיבם
ֶֽ ,ֱא ֶמת ַא ָתּה הוּא ָאדוֹן לְ ַע ֶֽמָּך paragraph but is recited as
if it were the last word of
, וְ ַא ָתּה הוּא ַא ֲחרוֹן,ֱא ֶמת ַא ָתּה הוּא ִראשׁוֹן the preceding paragraph.
This mah.zor’s placement of
.וּמוֹשׁ ַיע
ִֽ ְך גּוֹאל
ֵ ֶוּמ ַבּלְ ָע ֶֽדיָך ֵאין לָֽ נוּ ֶֽמלִ the word between the two
paragraphs highlights that
ִמ ִמּ ְצ ַֽריִ ם גְּ ַאלְ ָֽתּנוּ יהוה ֱאֹלהֵֽ ינוּ tradition. It should also be
noted that this traditional
.יתנוּ ָֽ ים פּ ִד
ְ וּמ ֵבּית ֲע ָב ִד ִ placement emphasizes one
of the biblical meanings
כוֹרָך גָּ ָֽאלְ ָתְּ וּב ְ כוֹר ֶיהם ָה ָֽרגְ ָתּ ֵ ל־בּ ְ כׇּ of the word ( ֱא ֶמתemet):
וְ זֵ ִדים ִט ַֽבּ ְע ָתּ וְ יַ ם סוּף ָבּ ַֽק ְע ָתּ steadfast, or faithful. In this
reading, what is affirmed
וִ ִיד ִידים ֶה ֱע ַֽב ְר ָתּ is that God will always be
present for us.
.נוֹתר
ָ ֶא ָחד ֵמ ֶהם לֹא,וַ יְ כַ סּוּ ַֽמיִ ם ָצ ֵר ֶיהם help of our ancestors
,רוֹממוּ ֵאל ְ ְ ו,הוּבים ִ את שׁ ְבּחוּ ֲא ִ ֹ ַעל ז ]מּוֹתינוּ
ֽ ֵ בוֹתינוּ [וְ ִא
ֽ ֵ ֶעזְ ַרת ֲא.
Two contrasting theologi-
,ירוֹת שׁירוֹת וְ ִת ְשׁ ָבּחוֹת ִ וְ נָ ְתנוּ יְ ִד ִידים זְ ִמ cal concepts are at work
.ְך אל ַחי וְ ַקיָּ ם ֵ ֶהוֹדאוֹת לַ ֶֽמּל ָ ְְבּ ָרכוֹת ו in this poem and in the
previous prayer. The first
,נוֹרא ָ ְגָּ דוֹל ו ,ָרם וְ נִ ָשּׂא emphasizes the value of
personal observance of
שׁ ָפלִ ים ְ וּמגְ בִּֽ ַיהּ ַ ַמ ְשׁ ִפּיל גֵּ ִאים Torah and mitzvot; the
וּפוֹדה ֲענָ וִ ים ֶ מוֹציא ֲא ִס ִירים ִ second emphasizes com-
munal redemption and the
ר דּלִּ ים ַ ֵוְ עוֹז need for God to destroy
oppression. The first is
.ת שׁוְּ ָעם ֵאלָ יו ַ וְ עוֹנֶ ה לְ ַעמּוֹ ְבּ ֵע non-violent, speaking of
personal practice and
virtue, through performing acts of
love and care; the second insists that
God must war against evil, rooting it
out. These two views echo a talmudic
argument as to whether the future
redemption will come through war or
non-violence.
79 rosh hashanah and yom kippur · m orning service · Sh’ma and its Blessings
וּמ ְריָ ם
ִ מ ֶֹשׁה.וּמב ָ ֹרְךְ ◁ ְתּ ִהלּוֹת לְ ֵאל ֶעלְ יוֹן ָבּרוְּך הוּא A new song ִשׁ ָירה ֲח ָד ָשׁה.
According to the liturgical
: וְ ָא ְמרוּ כֻ לָּ ם,נוּ שׁ ָירה ְבּ ִשׂ ְמ ָחה ַר ָבּה
ִ וּבנֵ י יִ ְשׂ ָר ֵאל לְ ָך ָע
ְ scholar Yosef Heinemann,
just as mystics of the first
, ִמי כָּ ֽמ ֹכָ ה נֶ ְא ָדּר ַבּ ֽקּ ֶֹדשׁ,ִמי־כָ ֽמ ֹכָ ה ָבּ ֵאלִ ם יהוה millennium added the
song of the angels—the
. ֽע ֵֹשׂה פֶֽ לֶ א,נוֹרא ְת ִהֹלּת
ָ Kedushah, “holy, holy,
holy. . .”—to the b’rakhot
,ה שׁ ְבּחוּ גְ אוּלִ ים לְ ִשׁ ְמָך ַעל ְשׂ ַפת ַהיָּ ם ִ ◁ ִשׁ ָירה ֲח ָד ָשׁ before the Sh’ma, they also
added this central quota-
:יַֽ ַחד כֻּ לָּ ם הוֹדוּ וְ ִה ְמלִֽיכוּ וְ ָא ְמרוּ tion from Israel’s Song
at the Sea (Exodus 15:11)
.יהוה יִ ְמֹלְך לְ עוֹלָ ם וָ ֶעד following the Sh’ma, thus
surrounding the recitation
of the Sh’ma with song.
,צוּר יִ ְשׂ ָר ֵאל Through the recitation of
the Sh’ma, our song and
,וּמה ְבּ ֶעזְ ַרת יִ ְשׂ ָר ֵאל ָ ֽק the angels’ song become
.הוּדה וְ יִ ְשׂ ָר ֵאלָ ְוּפ ֵדה כִ נְ ֻא ֶֽמָך יְ a chorus of melody and
harmony, a signal of re-
. ְקדוֹשׁ יִ ְשׂ ָר ֵאל,אוֹת שׁמוֹ ְ יהוה ְצ ָב,גּ ֲֹאלֵֽ נוּ demption.
. גָּ ַאל יִ ְשׂ ָר ֵאל,רוְּך א ָתּה יהוה ַ ָבּ Adonai will reign יהוה
יִ ְמל ְֹך. Exodus 15:18.
The Silent Amidah for Rosh Hashanah may be found on page 11. Stronghold of the peo-
The Silent Amidah for Yom Kippur may be found on page 213. ple Israel צוּר יִ ְשׂ ָר ֵאל. We
have translated the Hebrew
word tzur as “stronghold,”
rather than its more literal meaning, “rock.” In ancient times, a for-
tress was built on a high rocky hill, thus the stronghold was atop the
tzur, and the two were identified by the same word. With this usage
in mind, the Psalmist speaks of God as our fortress or stronghold.
Maimonides, relating to the more literal translation, asks: Why is
God called צוּר, “rock”? He suggests that a possible meaning is that
God is to be compared to a quarry, and we are all hewn from God’s
rock (Guide to the Perplexed, part 1, chapter 16).
Israel יִ ְשׂ ָר ֵאל. The name “Israel” is mentioned five times just before
the conclusion of the b’rakhah, emphasizing the plea for Israel’s
redemption.
Our Redeemer גּ ֲֹאלֵ ֽנוּ. Isaiah 47:4.
Liberated the people Israel גָּ ַאל יִ ְשׂ ָר ֵאל. This b’rakhah, in contrast
to most, concludes with a verb in the past tense. We can properly
bless God for the redemptive acts that have already occurred—not
those we still hope and pray for (Babylonian Talmud, Pesah.im 117b).
Sh’ma and the Amidah. The Babylonian Talmud links this last
b’rakhah of the Sh’ma, mentioning God’s redeeming the people Israel
from Egypt, to the personal prayers that now follow in the Amidah,
and recommends that there be no verbal interruption at this point
(Berakhot 9b). It is as if to say that the possibility of prayer flows
out of our experience of God’s love as exhibited in freeing us from
Egyptian slavery.
80 rosh hashanah and yom kippur · m orning service · Sh’ma and its Blessings
תפילת העמידה – חזרת הש״ץ
We rise as the ark is opened. The reader’s repetition
of the Amidah. In the
. ָהבוּ ֽג ֶֹדל לֵ אֹלהֵֽ ינוּ,י שׁם יהוה ֶא ְק ָרא ֵ ִכּ ancient and medieval syna-
.יד תּ ִהלָּ ֶֽתָך
ְ ִוּפי יַ גּ
ִ ,י תּ ְפ ָתּחִ ֲאד ֹנָ י ְשׂ ָפ ַת gogue, the silent Amidah
was repeated aloud by the
Version with Patriarchs and Matriarchs: Version with Patriarchs: service leader since indi-
,ָבּרוּ ַא ָתּה יהוה ,ָבּרוּ ַא ָתּה יהוה vidual prayerbooks were
virtually unknown through
בוֹתינוּ
ֵֽ אֹלהי ֲא ֵ ֱֵאהֵֽ ינוּ ו ,בוֹתינוֵּֽ אֹלהי ֲא ֵ ֱֵאֹלהֵֽ ינוּ ו the first millennium. Even
,ֹלהי ַא ְב ָר ָהםֵ ֱא,]מּוֹתינוּ ֵֽ [וְ ִא הי ֵ ֱא,ֹלהי ַא ְב ָר ָהם ֵ ֱא
as manuscript copies be-
came more available in the
,אֹלהי יַ ֲעק ֹב
ֵ ֵ ו,ֹלהי יִ ְצ ָחק ֵ ָה ֵאל ֱא,אֹלהי יַ ֲעק ֹב ֵ ֵ ו,יִ ְצ ָחק latter half of the Middle
Ages, they were largely the
,ֹלהי ִר ְב ָקה ֵ ֱא,ֹלהי ָשׂ ָרה ֵ ֱא ,נּוֹרא ָ ַהגָּ דוֹל ַהגִּ בּוֹר וְ ַה possession of the wealthy,
,אֹלהי לֵ ָאה
ֵ ֵ ו,ֹלהי ָר ֵחל ֵ ֱא גּוֹמל ֲח ָס ִדים,יוֹן
ֵ ְֵאל ֶעל
and most ordinary people
still did not have access to
,נּוֹראָ וְ זוֹכֵ ר ָה ֵאל ַהגָּ דוֹל ַהגִּ בּוֹר וְ ַה, וְ קוֹנֵ ה ַהכּ ֹל,טוֹבים ִ one. The reader’s repetition
גּוֹמל ֲח ָס ִדים,יוֹן
ֵ ְיא גּוֹאל ֵאל ֶעל ֵ וּמ ִב ֵ ,ַח ְס ֵדי ָאבוֹת
was especially important
and became an occasion
וְ זוֹכֵ ר, וְ קוֹנֵ ה ַהכּ ֹל,טוֹבים ִ ן שׁמוֹ ְ לִ ְבנֵ י ְבנֵ ֶיהם לְ ַֽמ ַע
for poetic embellishments
of the standard prayer. The
,]ַח ְס ֵדי ָאבוֹת [וְ ִא ָמּהוֹת .ְבּ ַא ֲה ָבה Rosh Hashanah additions
יא גּוֹאל לִ ְבנֵ י ְבנֵ ֶיהם
ֵ וּמ ִב ֵ emphasize the themes of
God’s sovereignty and the
.ן שׁמוֹ ְבּ ַא ֲה ָבה ְ לְ ַֽמ ַע judgment that is effected
on this day. Interestingly,
,ִמסּוֹד ֲחכָ ִמים וּנְ בוֹנִ ים Maimonides (Egypt, 12th
,ד דּ ַעת ְמ ִבינִ ים ַֽ וּמלֶּֽ ֶמ
ִ century) favored abolish-
ing the silent Amidah and
,וּב ַת ֲחנוּנִ ים ְ ֶא ְפ ְתּ ָחה ִפי ִבּ ְת ִפלָּ ה retaining only a reader’s
repetition, since he felt that
ְך מלְ כֵ י ַה ְמּלָ כִ ים ַ ֶן פּנֵ י ֶֽמל ְ ֵלְ ַחלּוֹת וּלְ ַחנּ the recitation of both was
.וַ ֲאדוֹנֵ י ָה ֲאדוֹנִ ים prompting too much chat-
ter and disturbance during
The ark is closed. the repetition.
God of Abraham . . . God of Sarah ֱאל ֵֹהי ָשׂ ָרה. . . ֱאל ֵֹהי ַא ְב ָר ָהם. The tradition of recit-
ing the names of each of the patriarchs originates with God’s own speech: at the burning
bush, God begins addressing Moses by saying, “I am the God of Abraham, the God of
Isaac, and the God of Jacob.” Some congregations add the names of the four matriarchs
at the beginning of this b’rakhah, because of their significance as founders of our people,
and as part of our effort to reclaim and honor women as role models of faith.
Inspired by the insight ִמסּוֹד ֲחכָ ִמים. These lines serve to introduce piyyutim, poetic
additions to the Amidah, that address the holy day’s themes. The reference to “sages”
and “those who acquired wisdom” is a relic of the era when adding piyyutim was a
matter of controversy, which prompted this appeal to the authority of those sages who
permitted them. This introduction proclaimed that the Amidah’s piyyutim are faithful
to tradition, in that they are saturated with biblical and midrashic quotations. Its words
continue to have meaning as the leader’s personal plea for inspiration to guide the con-
gregation appropriately—a poignant reminder of the leader’s responsibility as one who
represents the congregation before God.
All those who dwell on high announce God’s glory: ADONAI reigns!
Adonai melekh!
All those who dwell on earth offer blessings: ADONAI has reigned!
Adonai malakh!
Those above and those below raise up their voices, exalting God: ADONAI will reign!
Adonai yimlokh!
ADONAI reigns! ADONAI has reigned!
ADONAI will reign forever and ever!
Adonai melekh! Adonai malakh! Adonai yimlokh l’olam va.ed!
All the fiery sparks are renewed each morning, saying: ADONAI reigns!
All those treasured from on high whisper quietly: ADONAI has reigned!
Those above and those below join in reciting
the threefold s anctification: ADONAI will reign!
ADONAI reigns! ADONAI has reigned!
ADONAI will reign forever and ever!
.ַבּ ִדּין לְ זוֹכֵ ר ְבּ ִריתוֹ ,יוֹם דּיןִ עוֹשׂה ֶֽח ֶסד ְבּ ֶ ְלְ וָ ִתיק ו Voice of righteousness
ישׁ ִרים
ָ דוֹבר ֵמ
ֵ ְ לIsaiah 33:15,
.ַבּ ִדּין חוֹסיו
ָ לְ ַט ֵהר ,יוֹם דּין ִ ְבּ חוֹמל ַמ ֲע ָשׂיו ֵ ְל where the phrase refers to
.ַבּ ִדּין כוֹבשׁ כַּ ֲעסוֹ ֵ ְל ,יוֹם דּין ִ ְבּ יוֹד ַע ַמ ֲח ָשׁבוֹת ֵֽ ְל a righteous person (and
not God). In the mind of
.מוֹחל ֲענוֹת ַבּ ִדּין ֵ ְל ,יוֹם דּין
ִ ְבּ שׁ צ ָדקוֹת ְ לוֹב ֵ ְל the poet, righteous behav-
ior is godly behavior.
.מוּסיו ַבּ ִדּין
ָ לְ סוֹלֵֽ ַח לַ ֲע ,יוֹם דּין
ִ ְבּ נוֹרא ְת ִהלּוֹת ָ ְל
Who is wise and acts
.פוֹעל ַר ֲח ָמיו ַבּ ִדּין ֵ ְל ,יוֹם דּין ִ ְבּ קוֹר ָאיו ְ ְלְ עוֹנֶ ה ל lovingly on the day of
judgment עוֹשׂה ֶ ְלְ וָ ִתיק ו
.ַבּ ִדּין לְ קוֹנֶ ה ֲע ָב ָדיו ,יוֹם דּין ִ ְבּ צוֹפה נִ ְס ָתּרוֹת ֶ ְל ֶ ֽח ֶסד ְבּיוֹם ִדּין. The Hebrew
.אוֹה ָביו ַבּ ִדּין
ֲ שׁוֹמר ֵ ְל ,יוֹם דּין ִ ְבּ לְ ַר ֵחם ַעמּוֹword din, translated here
as “judgment” or “justice”
.יוֹם דּין ִ ְבּ ְך תּ ִמ ָימיו
ְ תוֹמ ֵ ְל depending on the context,
is one of the most heav-
ily weighted words in the
Jewish tradition. It usually connotes God’s quality of strict
judgment and the insistence on holding us to high standards
of behavior. Indeed, this piyyut begins with an imposing, even
intimidating tone, but soon the theme of God’s compassion
enters. God’s judgment is then depicted as tempered with
love and therefore redemptive.
WHO REMEMBERS THE COVENANT WHILE DISPENSING JUSTICE
לְ זוֹכֵ ר ְבּ ִריתוֹ ַבּ ִדּין. In the Book of Exodus, when God is enraged
at the people Israel after the golden calf episode and declares
an intention to destroy them, Moses reminds God of the
covenant that God had established with Abraham, Isaac, and
Jacob—and God relents (Exodus 32:13). Thus, reminding God
of the covenant supports the argument that the people Israel
must be judged for life in the coming year.
exonerates us מוּסיו ָ לְ סוֹלֵ ַֽח לַ ֲע. Literally, “forgives the carried
ones.” This is a reference to Isaiah 46:3, which uses a maternal
image to describe God’s relationship with Israel (“carried since
the womb”).
holds close those who serve God with justice לְ קוֹנֶ ה
ֲע ָב ָדיו ַבּ ִדּין. More literally, “who acquires servants via justice.”
When we act justly, we serve the Divine.
We are seated.
ן־דּוִ ד
ָ וְ זִ כְ רוֹן ָמ ִֽשׁ ַיח ֶבּ,]ּמֹותינּו ֵֽ בוֹתינוּ [וְ ִא ֵֽ וְ זִ כְ רוֹן ֲא May the thought of us
rise up and reach You
ל־ע ְמָּך ֵבּית ַ וְ זִ כְ רוֹן כׇּ,רוּשׁלַֽ יִ ם ִעיר ׇק ְד ֶֽשָׁך ָ ְ וְ זִ כְ רוֹן י,ַע ְב ֶדָּך יַ ֲעלֶ ה וְ יָ בֹא. This paragraph
, לְ ֵחן וּלְ ֶֽח ֶסד וּלְ ַר ֲח ִמים,טוֹבה ָ ְיטה ל ָ ֵיִ ְשׂ ָר ֵאל לְ ָפנֶֽ יָך לִ ְפל is added to the Amidah
on Rosh H.odesh (the new
. ְבּיוֹם ַהזִּ כָּ רוֹן ַהזֶּ ה,לְ ַחיִּ ים וּלְ ָשׁלוֹם moon), the pilgrimage fes-
tivals, Rosh Hashanah and
. ָא ֵמן,טוֹבה ָ ְזׇ כְ ֵרנוּ יהוה ֱאֹלהֵֽ ינוּ בּוֹ ל Yom Kippur, with the name
.ָא ֵמן ,וּפ ְק ֵֽדנוּ בוֹ לִ ְב ָרכָ ה ׇ of the appropriate festival
inserted in the prayer at
.ָא ֵמן ,יענוּ בוֹ לְ ַחיִּ ים ֵֽ הוֹשׁ
ִ ְו the appropriate point. The
modern liturgical scholar
וְ ַר ֵחם,שׁוּעה וְ ַר ֲח ִמים חוּס וְ ׇחנֵּ נוּ ָ ְוּב ְד ַבר י ִ Yosef Heinemann believed
כִּ י ֵאל ֶֽמלֶ ְך, כִּ י ֵא ֶֽליָך ֵעינֵֽינוּ,יענוּ ֵֽ הוֹשִׁ ְָעלֵֽ ינוּ ו that this paragraph was
composed especially
.ַחנּוּן וְ ַרחוּם ָֽא ָתּה for Rosh Hashanah, as it
repeatedly addresses the
theme of remembrance
that is central to Rosh Ha-
shanah, known also as the
Day of Remembrance (yom
ha-zikkaron).
May the Torah Be Our God and God of our ancestors, [embrace our rest,] make
Our Portion us holy through Your mitzvot and let the Torah be our portion.
Each one of us is given Fill our lives with Your goodness and gladden us with Your
a share of this world.
The people Israel ask
triumph. [ADONAI our God, grant that we inherit Your holy
that Torah be our share. Shabbat, lovingly and willingly, so that the people Israel, who
sanctify Your name, may find rest on this day.] Purify our hearts
The Holiness of to serve You truly,
the New Year
V’taheir libbeinu l’ovd’kha be-emet.
Every year, there
descends and radiates for You are the God of truth, and Your word is true, eternal,
a new and renewed and unchanging. Barukh atah Adonai, ruler of all the earth,
light that has never yet
shone. For the light of who makes [Shabbat,] the people Israel and the Day of Remem-
every year withdraws to brance holy.
its source in the Infinite [Leader: Barukh atah Adonai,] Congregation: melekh al kol ha-aretz,
One, who is beyond
m’kaddeish [ha-shabbat v’] yisra∙el [Leader: v’yom ha-zikkaron].
time. . . . But through
the shofar’s sounding
and by means of the
prayers we utter, a new Fifth B’rakhah: The Restoration of Zion
and superior light is ADONAI our God, embrace Your people Israel and their prayer.
elicited . . . that has Restore worship to Your sanctuary. May the [fiery offerings and]
never yet shone since
the beginning of the prayers of the people Israel be lovingly accepted by You, and
world. Its manifesta- may our service always be pleasing.
tion, however, depends
on the actions of those Let our eyes behold Your merciful return to Zion. Barukh atah
below, and on their Adonai, who restores Your Divine P resence to Zion.
merits and penitence
during the Ten Days of
Repentance.
—Shneur Zalman
of Liadi
For all these blessings may Your name be praised and exalted,
our sovereign, always and forever.
And inscribe all the people of Your covenant for a good life.
U-kh’tov l’h.ayyim tovim kol b’nei v’ritekha.
May all that lives thank You always, and praise Your name
faithfully forever, God of our deliverance and help.
Barukh atah Adonai, whose name is goodness
and to whom praise is fitting.
ָאבִֽ ינוּ ַמלְ כֵּֽ נוּ! ָח ָֽטאנוּ לְ ָפנֶֽ יָך. ָא ִ ֽבינ ּו avinu malkeinu
ַ . The images of Godמלְ ֵּכֽנ ּו
ְך אלָּֽ א ָֽא ָתּה. בּוֹר ֵֽאנוּ ְמ ָב ְרכֵֽ נוֵּ ,אין לָֽ נוּ ֶֽמלֶ ֶ ְ as “our father” (avinu) and
ן שׁ ֶֽמָך. גּוֹאלֵֽ נוּ ְמ ַשׁ ְמּ ֵֽרנוֲּ ,ע ֵשׂה ִע ָֽמּנוּ לְ ַֽמ ַע ְ ֲ )“our sovereign” (malkeinu
are central to much of
טוֹבה. ינוּ שׁנָ ה ָ ָ שׁ עלֵֽ
דּוֹר ֵֽשׁנוּ ְמ ַפ ְרנְ סֵֽ נוַּ ,ח ֵדּ ָ ְ the High Holy Day liturgy.
יענוַּ ,בּ ֵטּל ֵמ ָעלֵֽ ינוּ כׇּ ל־גְּ זֵ רוֹת ָקשׁוֹת. מוֹשׁ ֵֽ
הוֹדינוּ ִ ֵֽ Yet these images may not
have the same resonance
ַָו ִת ֵֽיקנוּ ְמ ַפלְּ ֵֽטנוַּ ,בּ ֵטּל ַמ ְח ְשׁבוֹת שׂוֹנְ ֵֽאינוּ. for us as they once did for
our ancestors. At the same
וּמ ְשׁ ִחית וְ ָען וּשׁ ִבי ַ ה דּ ֶבר וְ ֶֽח ֶרב וְ ָר ָעב ְ זָ נֵֽנוּ ְמנוּסֵֽ נוּ ,כַּ לֵּ ֶֽ time, the tradition is filled
יתָך.
וּשׁ ַמד ִמ ְבּנֵ י ְב ִר ֶֽ
ְ with many different meta-
phors for God. Therefore
חוֹסֵֽ נוּ ְמ ַחיֵּֽינוָּ ,ה ֵפר ֲע ַצת אוֹיְ בֵֽ ינוּ. we offer this alternative
version, featuring a variety
נוֹתינוּ.ל־ע ֵֽ וּמ ַחל לְ כׇ ֲ הוֹרנוּ ְמ ַר ֲח ֵֽמנוְּ ,סלַ ח ְ ְט ֵֽ of imagery. Its synonyms
ה שׁלֵ ָמה לְ ָפנֶֽ יָך. שׁוּב ְ יוֹצ ֵֽרנוּ ְמלַ ְמּ ֵֽדנוַּ ,ה ֲחזִ ֵֽירנוּ ִבּ ְת ָ ְ and metaphors for God are
mostly taken from usages in
ה שׁלֵ ָמה לְ חוֹלֵ י ַע ֶֽמָּך. פוּא ְ נוּ ,שׁלַ ח ְר ָ כּוֹנֵֽנוּ ְמכַ לְ כְּ לֵֽ ְ other parts of the liturgy. Its
לִ בּוּבֵֽ נוּ ְמגַ ְדּלֵֽ נוּ ,זׇ כְ ֵֽרנוּ ְבּזִ כָּ רוֹן טוֹב לְ ָפנֶֽ יָך. alphabetical listing conveys
the idea that we grasp the
טוֹבים. ָאבִֽ ינוּ ַמלְ כֵּֽ נוּ ,כׇּ ְתבֵֽ נוּ ְבּסֵֽ ֶפר ַחיִּ ים ִ ineffable God through an
infinite number of images.
ישׁוּעה. ָ ָאבִֽ ינוּ ַמלְ כֵּֽ נוּ ,כׇּ ְתבֵֽ נוּ ְבּסֵֽ ֶפר גְּ ֻאלָּ ה וִ
ָאבִֽ ינוּ ַמלְ כֵּֽ נוּ ,כׇּ ְתבֵֽ נוּ ְבּסֵֽ ֶפר ַפּ ְרנָ ָסה וְ כַ לְ כָּ לָ ה.
ָאבִֽ ינוּ ַמלְ כֵּֽ נוּ ,כׇּ ְתבֵֽ נוּ ְבּסֵֽ ֶפר זְ כֻ יּוֹת.
וּמ ִחילָ ה. ָאבִֽ ינוּ ַמלְ כֵּֽ נוּ ,כׇּ ְתבֵֽ נוּ ְבּסֵֽ ֶפר ְסלִ ָיחה ְ
ישׁ שׁלֵ ם
ָ ַק ִדּ Kaddish Shalem. Every
service that features an
עוּתהּ,
א דּי ְב ָרא ,כִּ ְר ֵשׁ שׁ ֵמהּ ַר ָבּאְ ,בּ ָעלְ ָמ ִיִ ְתגַּ ַדּל וְ יִ ְת ַק ַדּ ְ Amidah is brought to a
close with Kaddish Shalem,
ל־בּית
וּב ַחיֵּ י ְדכׇ ֵ
יוֹמיכוֹן ְ וּב ֵכוּתהּ ְבּ ַחיֵּ יכוֹן ְ
יְך מלְ ֵ וְ יַ ְמלִ ַ the complete Kaddish, so
וּבזְ ַמן ָק ִריב ,וְ ִא ְמרוּ ָא ֵמן.
יִ ְשׂ ָר ֵאלַ ,בּ ֲעגָ לָ א ִ called because in addition
to the words of the Kaddish
recited at other times in
יְ ֵהא ְשׁ ֵמהּ ַר ָבּא ְמ ָב ַרְך לְ ָעלַ ם וּלְ ָעלְ ֵמי ָעלְ ַמיָּ א. the service, it adds a line
asking God to accept our
רוֹמם וְ יִ ְתנַ ֵשּׂא וְ יִ ְת ַה ַדּר
יִ ְת ָבּ ַרְך וְ יִ ְשׁ ַתּ ַבּח וְ יִ ְת ָפּ ַאר וְ יִ ְת ַ prayers: “May the prayers
and pleas of all Israel be
הּ דּ ֻק ְד ָשׁאְ ,בּ ִריְך הוּא ,לְ ֵֽעלָּ א לְ ֵֽעלָּ א ל שׁ ֵמ ְ
וְ יִ ְת ַעלֶּ ה וְ יִ ְת ַהלַּ ְ accepted by their creator
in heaven.” Here, the place-
א דּ ֲא ִמ ָירןא תּ ְשׁ ְבּ ָח ָתא וְ נֶ ָח ָמ ָת ַ
ל־בּ ְרכָ ָתא וְ ִשׁ ָיר ָת ֻ ִמכׇּ ִ ment of Kaddish Shalem
ְבּ ָעלְ ָמא ,וְ ִא ְמרוּ ָא ֵמן. marks the end of the
morning Shah.arit prayers.
The liturgy now moves
הוֹן דּכׇ ל־יִ ְשׂ ָר ֵאל ֳק ָדם ֲאבוּהוֹן
עוּת ְ וּב ְ לוֹתהוֹן ִָתּ ְת ַק ַבּל ְצ ְ on to the Torah service.
ִדּי ִב ְשׁ ַמיָּֽ א ,וְ ִא ְמרוּ ָא ֵמן. In a formal sense, though
introduced and followed
by b’rakhot and prayers, the
ן שׁ ַמיָּֽ א וְ ַחיִּ ים ָעלֵֽ ינוּ וְ ַעל כׇּ ל־
א שׁלָ ָֽמא ַר ָֽבּא ִמ ְיְ ֵה ְ reading of the Torah and
the Haftarah constitutes
יִ ְשׂ ָר ֵאל ,וְ ִא ְמרוּ ָא ֵמן. study, not prayer. For the
ancient Rabbis, prayer was
ה שׁלוֹם ָעלֵֽ ינוּ וְ ַעל כׇּ ל־רוֹמיו הוּא יַ ֲע ֶשׂ ָ ה שׁלוֹם ִבּ ְמ ָ ע ֶֹשׂ ָ quintessentially defined by
the Amidah, which we have
ל־יוֹשׁ ֵבי ֵת ֵבל] ,וְ ִא ְמרוּ ָא ֵמן.
ְ יִ ְשׂ ָר ֵאל [וְ ַעל כׇּ now completed.
Kaddish Shalem
May God’s great name be exalted and hallowed throughout the created world,
as is God’s wish. May God’s sovereignty soon be established, in your lifetime
and in your days, and in the days of all the House of Israel. And respond with:
Amen.
May God’s great name be acknowledged forever and ever!
Y’hei sh’meih rabba m’varakh l’alam u-l’almei almayya.
May the name of the Holy One be acknowledged and celebrated, lauded and
worshipped, exalted and honored, extolled and acclaimed—though God, who
is blessed, b’rikh hu, is truly far beyond all acknowledgment and praise, or any
expressions of gratitude or consolation ever spoken in the world. And respond
with: Amen.
May the prayers and pleas of all Israel be accepted by their creator in heaven.
And respond with: Amen.
May abundant peace from heaven, and life, come to us and to all Israel. And
respond with: Amen.
May the One who brings harmony on high, bring harmony to us and to all
Israel [and to all who dwell on earth]. And respond with: Amen.
Oseh shalom bi-m’romav hu ya.aseh shalom aleinu v’al kol yisra.el [v’al kol yosh’vei
teiveil], v’imru amen.
ָבּ ְרכֵֽ נוּ, ֲאדוֹן ַה ָשּׁלוֹם.ב שׁלֵ ם ָ ֲאגֻ ָדּה ַא ַחת לַ ֲעשׂוֹת ְרצוֹנְ ָך ְבּלֵ ָב Avinu Malkeinu ָא ִ ֽבינוּ
ַמלְ ֵכּֽנוּ. Adapted by Jules
. ָא ֵמן.ַב ָשּׁלוֹם Harlow from a meditation
written by Rabbi Nathan
.גוֹאלִ י
ֲ ְצוּרי ו
ִ י־פי וְ ֶהגְ יוֹן לִ ִבּי לְ ָפנֶֽ יָך יהוה
ִ יִ ְהיוּ לְ ָרצוֹן ִא ְמ ֵר Sternharz (1780–1845), the
chief recorder of the teach-
Some recite the following three times: ings of the H.asidic master
. ֵעת ָרצוֹן, יהוה,וַ ֲאנִ י ְת ִפלָּ ִתי־לְ ָך Nah.man of Bratzlav.
May this be . . . for my
. ֲענֵֽנִ י ֶבּ ֱא ֶמת יִ ְשׁ ֶֽעָך,ב־ח ְס ֶֽדָּך
ַ ֹלהים ְבּ ׇר
ִ ֱא prayer ְוַ ֲאנִ י ְתפִ ָלּ ִתי־ל.
Psalm 69:14. This po-
etic phrase can be literally
ON SHABBAT, the following meditation is recited:
translated as: “And I, I am a
יְ ֵהא. ְבּ ִריְך כִּ ְת ָרְך וְ ַא ְת ָרְך,הּ דּ ָמ ֵרא ָעלְ ָמאְ יְך שׁ ֵמ
ְ ְבּ ִר prayer to You . . .” Our lives
may be seen as prayers
ְך א ֲחזֵ י לְ ַע ָמְּךַ ָוּפ ְר ַקן יְ ִמינ ֻ ,ְך עם ַע ָמְּך יִ ְשׂ ָר ֵאל לְ ָעלַ םִ עוּת ָ ְר offered to God.
לוֹתנָ א ָֽ הוֹרְך וּלְ ַק ֵבּל ְצ ָ ְ וּלְ ַא ְמ ֽטוּיֵ י לָֽ נָ א ִמטּוּב נ,ְבּ ֵבית ִמ ְק ְדּ ָשְׁך Praised be Your name
וְ לֶ ֱהוֵ י,יבוּתא ָ תוֹריְך לָ ן ַחיִּ ין ְבּ ִט ִ ְך דּ ְ יְ ֵהא ַר ֲעוָ א ֳק ָד ָמ.ְבּ ַר ֲח ִמין ְבּ ִר ְיך ְשׁ ֵמהּ. From the Zohar
(part 2, 206a), the central
וּלְ ִמנְ ַטר יָ ִתי וְ יָ ת כׇּ ל־, לְ ִמ ְר ַחם ֲעלַ י,ֲאנָ א ְפ ִק ָידא ְבּגוֹ ַצ ִדּ ַיקיָּ א text of Jewish mysticism,
.וּמ ַפ ְרנֵ ס לְ ֽכ ֹלָּ א ְ , ַאנְ ְתּ הוּא זָ ן לְ ֽכ ֹלָּ א.ִדּי לִ י וְ ִדי לְ ַע ָמְּך יִ ְשׂ ָר ֵאל composed in Aramaic. A
translation of the Z ohar’s
,הוּא דּ ַשׁלִּ יט ַעל ַמלְ כַ יָּ א ְ ַאנְ ְתּ.ל כּ ֹלָּ א
ֽ הוּא שׁלִּ יט ַע
ַ ַאנְ ְתּ introduction to this medi
ֲאנָ א ַע ְב ָדּא ְד ֻק ְד ָשׁא ְבּ ִריְך הוּא.ְך היא ִ ָא דּי ל ִ כוּתָ ְוּמל ַ tation appears in the left-
most column.
.ל־ע ָדּן וְ ִע ָדּן
ִ אוֹריְ ֵתהּ ְבּכׇ ַ א דּ ַיקר ִ וּמ ַקּ ָמּ ִ ְדּ ָסגִֽ ְדנָ א ַק ֵמּהּ
.ְשׁ ַמע יִ ְשׂ ָר ֵאל יהוה ֱאֹלהֵֽ ינוּ יהוה ֶא ָחד Hear, O Israel ְשׁ ַמע
יִ ְשׂ ָר ֵאל. Taking out the
Torah becomes a moment
.נוֹרא ְשׁמוֹ
ָ ְֶא ָחד ֱאֹלהֵֽ ינוּ גָּ דוֹל ֲאדוֹנֵֽנוּ ָקדוֹשׁ ו of affirming Israel’s most
fundamental creed, as if
Leader:
.ה שׁמוֹ יַ ְח ָדּו
ְ רוֹמ ָמ
ְ ְ וּנ, גַּ ְדּלוּ לַ יהוה ִא ִתּיB we are standing before our
sovereign, God, and affirm-
ing our loyalty.
The Torah is carried in a circuit around the congregation.
Aliyot. The Rabbis of the ancient synagogue differentiated between Shabbat and festivals by assigning a
ifferent number of aliyot—the divisions of the Torah reading—to each. On Rosh Hashanah there are five;
d
on Yom Kippur, six; and on Shabbat, seven. When a holy day falls on Shabbat, the reading is subdivided into
seven aliyot.
verse 1. took note of Sarah ת־שׂ ָרה ָ ָפּ ַקד ֶא. The Torah reading opens with God taking note of Sarah and on
her behalf acting according to the divine promise. Sarah, introduced first in this reading, and Hagar will be the
central characters in this chapter.
verse 6. God has brought me laughter צְ חֹק ָ ֽע ָשׂה לִ י. The root ( צחקtz-h.-k), used here and in verse 9, can
convey two opposite understandings of Sarah’s words: she may be saying, “When people hear the news that
I have given birth, they will rejoice with me,” or she may be saying, “. . . they will laugh at me.” Similarly, the
word ( ְמצַ ֵחקverse 9), used when Sarah sees the son of Hagar “playing,” can mean either “to have fun with” or
“to make fun of.” In the first interpretation, one might simply see two children at play and argue that Sarah’s
judgment is harsh; in the second, those who read Sarah’s judgment as wise might look at the way the children
played together and see Ishmael’s bullying of Isaac as the cause of Sarah’s displeasure.
verse 8. Was weaned וַ יִּ גָּ ַמל. Weaning at about age three marked the completion of the first significant stage
in a child’s life.
֩ טז וַ ֵ֩תּלֶ ְך:יחם ִֽ ד תּ ַחת ַא ַ֥חד ַה ִשּׂ ַ֖ ֶת־ה ֶ֔יּלַ ְך א ֶ ֵַ֣ה ֵ֑ח ֶמת וַ ַתּ ְשׁל verse 17. God heard the
cry of the boy וַ יִּ ְשׁ ַמע
וַ ֵ֨תּ ֶשׁב לָ֜ הּ ִמנֶּ ׄ גֶ ד ַה ְר ֵח ֙ק כִּ ְמ ַט ֲחוֵ֣י ֶ ֔ק ֶשׁת כִּ֣ י ָא ְמ ָ ֔רה ַאל־ ֱאל ִֹהים ֶאת־קוֹל ַהנַּ ַֽער.
Rabbi Mendel of Vorki, a
:ֶא ְר ֶ֖אה ְבּ ֤מוֹת ַהיָּ֑לֶ ד וַ ֵ֣תּ ֶשׁב ִמ ֶ֔נּגֶ ד וַ ִתּ ָ֥שּׂא ֶאת־ק ֹלָ֖ הּ וַ ֵֽתּ ְב H.asidic master, remarks:
ֹלהים ׀ ִ֤ ְך א ֱ ת־קוֹל ַה ַ֒נּ ַער֒ וַ יִּ ְק ָר ֩א ַמלְ ַ ֨א ֤ ֹלהים֘ ֶא ִ יז וַ יִּ ְשׁ ַ֣מע ֱא “But we never read that
Ishmael cried aloud! Thus
ל־תּ ְיר ִ ֔אי ִ֣ ְך הגָ֑ר ַא ָ ָ֣אמר לָ֖ הּ ַמה־לּ ֶ ֹ ֦ן־ה ָשּׁ ַ ֔מיִ ם וַ יַּ ל־הגָ ֙ר ִמ ָ ֶא we learn that God can hear
the silent cries of the an-
:הוּא־שׁם
ָֽ ל־קוֹל ַהנַּ֖ ַער ַבּ ֲא ֶ֥שׁר ֦ י־שׁ ַ֧מע ֱאֹלהִ֛ ים ֶא ָ ִכּ guished heart, even when
יקי ֶאת־יָ ֵ֖דְך ִ ִ֥ת־ה ַ֔נּ ַער וְ ַה ֲחז
ַ וּמי ְשׂ ִ֣אי ֶא ִ [בשבת חמישי] יח ֚ק no words are uttered.”
ת־ע ֶ֔ינ ָיהֵ ֹלה ֙ים ֶא ִ יט וַ יִּ ְפ ַ֤קח ֱא:֑בּוֹ כִּ י־לְ ג֦ וֹי גָּ ֖דוֹל ֲא ִשׂ ֶֽימנּוּ A messenger of God
called to Hagar וַ יִּ ְק ָרא
ת־ה ֵ֨ח ֶמ ֙ת ַ ֔מיִ ם וַ ַ֖תּ ְשׁ ְק ַ וַ ֵ֖תּ ֶרא ְבּ ֵ֣אר ָ֑מיִ ם וַ ֵ֜תּלֶ ְך וַ ְתּ ַמלֵּ֤א ֶא ָ ַמלְ ַא ְך ֱאל ִֹהים ֶא. The
ל־הגָ ר
chapter opens with the
ת־הנַּ֖ ַער וַ יִּ גְ ָ֑דּל וַ ֵ֨יּ ֶשׁ ֙ב ַבּ ִמּ ְד ָ֔בּרַ ֹלהים ֶא ִ֛ כ וַ יְ ִ֧הי ֱא:ת־הנָּֽ ַער ַ ֶא birth of Isaac, fulfilling the
ח־לוֹ ִא ֛מּוֹ ֦ ארן וַ ִתּ ַקּ ָ֑ ר פּ
ָ ַ֣ כא וַ יּ ֵֶ֖שׁב ְבּ ִמ ְדבּ:וַ יְ ִ֖הי ר ֹבֶ֥ ה ַק ָֽשּׁת promise made to Sarah,
and ends with God’s listen-
:ִא ָ֖שּׁה ֵמ ֶ֥א ֶרץ ִמ ְצ ָֽריִ ם ing to Ishmael’s cry and
speaking to Hagar.
verse 33. the Everlasting God ֵאל עוֹלָ ם. This appellation
for God is unique in the entire Bible. The Torah reading be-
gan with God taking note of Sarah, and with this mention
of God, our reading ends. While the human actors behave
in quite human ways, God’s presence always hovers in the
background.
ם וַ ִ֨יּ ֶבן
֒ ֹלהיִ ל־ה ָמּקוֹם֘ ֲא ֶ֣שׁר ָא ַמר־ל֤ וֹ ָה ֱא ַ שלישי ט וַ יָּ ׄב ֹאוּ ֶא
verses 6, 8. The two
walked off together
ת־ה ֵעצִ֑ ים וַ יַּ ֲעק ֹ֙ד
ָ ְֹך א ֶ ת־ה ִמּזְ ֵ֔בּ ַח וַ יַּ ֲע ֖רַ ָ֤שׁם ַא ְב ָר ָה ֙ם ֶא
. . . The two of them
walked on together
:ל־ה ִמּזְ ֵ֔בּ ַח ִמ ַ֖מּ ַעל לָ ֵעצִֽ ים ַ ֶאת־יִ ְצ ָ֣חק ְבּנ֔ וֹ וַ יּ ֶָ֤שׂם א ֹתוֹ֙ ַע וַ יֵּ לְ כוּ ְשׁנֵ ֶיהם יַ ְח ָ ֽדּו. The text
ת־ה ַמּ ֲאכֶ֑ לֶ ת לִ ְשׁ ֖ח ֹט ַ י וַ יִּ ְשׁלַ֤ ח ַא ְב ָר ָה ֙ם ֶאת־יָ ֔דוֹ וַ יִּ ַ֖קּח ֶא repeats this phrase within
the space of a few verses.
אמר ֶ ֹ ֖ן־ה ָשּׁ ַ ֔מיִ ם וַ יּ
ַ ְך יהוה ִמ
֙ יא וַ יִּ ְק ָ ֨רא ֵא ָ֜ליו ַמלְ ַ֤א:ת־בּנֽ וֹ ְ ֶא
This leads Rashi to raise
the question of whether
ל־תּ ְשׁלַ֤ ח יָ ְד ָ֙ך ִ ֹאמר ַא ֶ יב וַ ׄיּ:אמר ִהנֵּֽנִ י ֶ ֹ ַ֖א ְב ָרהָ֣ ם ׀ ַא ְב ָרהָ֑ ם וַ יּ
what is hinted at here
וּמה כִּ֣ י ׀ ַע ָ֣תּה יָ ַ ׄד ְע ִתּי כִּ י־יְ ֵ֤רא ָ ל־תּ ַעשׂ ל֖ וֹ ְמ ֑א ַ֥ ל־ה ַ֔נּ ַער וְ ַאַ ֶא
is ironic—though they
walked together they were
:ת־בּנְ ָך֦ ֶאת־יְ ִח ְידָך֖ ִמ ֶֽמּנִּ י
ִ ֹלה ֙ים ַ ֔א ָתּה וְ ֦ל ֹא ָח ַ֛שׂכְ ָתּ ֶא ִ ֱא
of two minds—or whether
it is to be understood as
meaning that they were
truly “together”—that is, Isaac sensed what was intended and accorded
with Abraham’s resolve.
verse 11. A messenger ַמלְ ַא ְך. Originally God addressed Abraham directly;
now, it is an angel. Some interpret this shift as implying that Abraham has
failed the test by not protesting but rather raising the knife against his
child. Indeed, God never again appears to Abraham, and similarly Abraham
never again talks to Sarah, his wife. There seems to be total alienation—
both human and divine. In contrast, Job, who classically protests against
needless suffering, in the end is directly addressed by God.
Abraham! Abraham! ַא ְב ָר ָהם ַא ְב ָר ָהם. This repetition of the name can
convey either urgency or a special relationship between the one addressed
and the One who calls.
verse 12. Do not raise your hand against the boy ל־תּ ְשׁלַ ח יָ ְד ָך
ִ ַא
ל־הנַּ ַֽער
ַ ֶא. Some commentators remark that the true test was whether
braham would desist from the slaughter. Would he trust this second
A
voice? Others note that in the ancient world, where the sacrifice of chil-
dren was practiced among some peoples, the instruction not to sacrifice
would have been seen as unique.
Your son, your favored one יד ָך ְ ֶאת־בִּ נְ ָך ֶאת־יְ ִח. These two phrases are
repetitions of God’s initial call, although this time the phrase “whom you
love” is left out.
ת־פּלְ ָ֖דּשׁ וְ ֶאת־יִ ְדלָ֑ ף ִ ת־חז֔ וֹ וְ ֶא ֲ כב וְ ֶאת־כֶּ֣ ֶשׂד וְ ֶא:ֲא ָֽרם verse 14. adonai, there
is vision יהוה יֵ ָר ֶאה. The
ה שׁמ ֹנָ֥ ה ֵ ֨אלֶּ ֙ה
ְ ת־ר ְב ָ֑ק ִ תוּאל יָ ַ֣לד ֶא ֵ֖ וּב ְ כג:תוּאל ֵֽ וְ ֵ֖את ְבּ Hebrew may be read as
“God is seen” or as “the
וּשׁ ָ֣מהּ ְ וּפילַ גְ ֖שׁוֹ ִ כד:יָ לְ ָ֣דה ִמלְ ֔ ָכּה לְ נָ ֖חוֹר ֲא ִ֥חי ַא ְב ָר ָֽהם supplicant is seen.”
ת־תּ ַחשַׁ֖ ת־גּ ַחם וְ ֶא ַ֔ ת־ט ַבח וְ ֶא ֶ֣ וא ֶא ֙ ם־ה
ִ ַאוּמה וַ ֵ֤תּלֶ ד גּ ָ֑ ְרverse 19. The Torah
:ת־מ ֲעכָֽ ה ַ וְ ֶא
reports that Abraham and
his servants returned to
Beer-sheba, but where is
Isaac? Rabbinic midrash
offers many different responses: some say that Isaac
dwelled in the Garden of Eden for the next three years
(see, for instance, Midrash Hagadol), remarking that
Isaac died and was resurrected; some say that he went
to study in the yeshiva led by Eber, Noah’s grandson,
much as children now go off to university. Some modern
commentators note that this is quite different from the
description of father and son walking “together” toward
the binding and see this verse as indicating Isaac’s alien-
ation from his father; Abraham and Isaac never appear
together again in the biblical text.
You shall not work at your occupations ל־מלֶ אכֶ ת ֲעב ָֹדה ְ ָכּ
ל ֹא ַת ֲעשׂוּ. Other “work” is allowed. Unlike for Shabbat, the Rab-
bis allowed cooking and carrying in celebration of the holy day.
מּוֹתינוּ] ָשׂ ָרה ִר ְב ָקה ָר ֵחל וְ לֵ ָאה, בֹותינוּ ַא ְב ָר ָהם יִ ְצ ָחק וְ יַ ֲעק ֹב[ ,וְ ִא ְֵֽך א ֵֽ
י שׁ ֵבּ ַר ֲִמ ֶ
שׁ ָעלָ ה ַהיּוֹם לִ כְ בוֹד ַה ָמּקוֹם וְ לִ כְ בוֹד ְך את _____ ֶבּן _____ ֶ הוּא יְ ָב ֵר ֵ
ל־מ ְשׁ ַפּ ְחתּוֹ,
דוֹשׁ בּרוְּך הוּא יִ ְשׁמ ֹר אוֹתוֹ וְ ֶאת־כׇּ ִ ָ תּוֹרה וְ לִ כְ בוֹד יוֹם ַה ִדּיןַ .ה ָקּ ַה ָ
טוֹבים ְבּזֶ הל־מ ֲע ֵשׂה יָ ָדיו ,וְ יִ כְ ְתּבֵֽ הוּ וְ יַ ְח ְתּ ֵֽמהוּ לְ ַחיִּ ים ִ
וְ יִ ְשׁלַ ח ְבּ ָרכָ ה וְ ַה ְצלָ ָחה ְבּכׇ ַ
ֹאמר ָא ֵמן. יוֹתיו ,וְ נ ַ יוֹם ַה ִדּין ִעם כׇּ ל־יִ ְשׂ ָר ֵאל ֶא ָחיו וְ ַא ְח ָ
A female:
מּוֹתינוּ] ָשׂ ָרה ִר ְב ָקה ָר ֵחל וְ לֵ ָאה, בֹותינוּ ַא ְב ָר ָהם יִ ְצ ָחק וְ יַ ֲעק ֹב[ ,וְ ִא ֵֽ ְך א ֵֽ
י שׁ ֵבּ ַר ֲִמ ֶ
שׁ ָעלְ ָתה ַהיּוֹם לִ כְ בוֹד ַה ָמּקוֹם וְ לִ כְ בוֹד ְך את _____ ַבּת _____ ֶ הוּא יְ ָב ֵר ֵ
ל־מ ְשׁ ַפּ ְח ָתּהּ, אוֹתהּ וְ ֶאת־כׇּ ִ דוֹשׁ בּרוְּך הוּא יִ ְשׁמ ֹר ָ ָ תּוֹרה וְ לִ כְ בוֹד יוֹם ַה ִדּיןַ .ה ָקּ ַה ָ
טוֹבים ְבּזֶ ה ל־מ ֲע ֵשׂה יָ ֶֽד ָיה וְ יִ כְ ְתּ ֶֽב ָה וְ יַ ְח ְתּ ָמהּ לְ ַחיִּ ים ִוְ יִ ְשׁלַ ח ְבּ ָרכָ ה וְ ַה ְצלָ ָחה ְבּכׇ ַ
ֹאמר ָא ֵמן. יוֹת ָיה ,וְ נ ַ יוֹם ַה ִדּין ִעם כׇּ ל־יִ ְשׂ ָר ֵאל ָא ֶֽח ָיה וְ ַא ְח ֶֽ
Plural:
מּוֹתינוּ] ָשׂ ָרה ִר ְב ָקה ָר ֵחל וְ לֵ ָאה, בֹותינוּ ַא ְב ָר ָהם יִ ְצ ָחק וְ יַ ֲעק ֹב[ ,וְ ִא ֵֽ
ְך א ֵֽי שׁ ֵבּ ַר ֲ
ִמ ֶ
רוּאים ֲא ֶשׁר ָעלוּ ַהיּוֹם ל־ה ְקּ ִ ְך את _____ וְ ֵאת _____ ,וְ ֶאת־כׇּ ַ הוּא יְ ָב ֵר ֵ
דוֹשׁ בּרוְּך הוּא יִ ְשׁמ ֹר ָ תּוֹרה וְ לִ כְ בוֹד יוֹם ַה ִדּיןַ .ה ָקּ לִ כְ בוֹד ַה ָמּקוֹם וְ לִ כְ בוֹד ַה ָ
ל־מ ֲע ֵשׂה יְ ֵד ֶיהםחוֹת ֶיהם ,וְ יִ ְשׁלַ ח ְבּ ָרכָ ה וְ ַה ְצלָ ָחה ְבּכׇ ַ
ל־מ ְשׁ ְפּ ֵ אוֹתם וְ ֶאת־כׇּ ִ ָ
טוֹבים ְבּזֶ ה יוֹם ַה ִדּין ִעם כׇּ ל־יִ ְשׂ ָר ֵאל ַא ֵח ֶיהם וְ יִ כְ ְתּ ֵבם וְ יַ ְח ְתּ ֵמם לְ ַחיִּ ים ִ
ֹאמר ָא ֵמן. יוֹת ֶיהם ,וְ נ ַ
וְ ַא ְח ֵ
גּוֹמל
ִבּ ְרכַּ ת ַה ֵ בִּ ְרכַּ ת Birkat Ha-gomel
This b’rakhah is recited by one who has recovered from a serious illness גּוֹמל
ַ . In thanking God forה ֵ
or survived a life-threatening crisis. having been saved from
danger and calamity, we are
גּוֹמל לְ ַחיָּ ִבים
ְך העוֹלָ םַ ,ה ֵ
רוְּך א ָתּה יהוה ֱאֹלהֵֽ ינוּ ֶֽמלֶ ָ
ַ ָבּ conscious of the fragility of
טוֹבוֹת ,שׁגְּ ָמלַֽ נִ י כׇּ ל־טוֹב.
ֶ our lives and the gratitude
with which we should meet
We respond: each day of our lives. Ellen
ִמי Frankel, a contemporary
writer, remarks further that
שׁגְּ ָמלְ כֶ ם for a group:
ֶשׁגְּ ָמלְ ָך ֶ / for a male:שׁגְּ ָמלֵ ְך ֶ / for a female: through the recitation of
כׇּ ל־טוֹב, this b’rakhah, we summon
support from all those who
הוּא (יִ גְ ָמלְ ָך /יִ גְ ְמלֵ ְך /יִ גְ ָמלְ כֶ ם) כׇּ ל־טוֹבֶֽ ,סלָ ה. care about our welfare.
Birkat Ha-gomel
This b’rakhah is recited by one who has recovered from a serious illness
or survived a life-threatening crisis.
Barukh atah Adonai, our God, ruler of time and space,
who bestows goodness on us despite our imperfections,
and who has treated me so favorably.
Barukh atah Adonai eloheinu melekh ha-olam,
ha-gomel l’h.ayyavim tovot, she-g’malani kol tov.
We respond:
May the One who has shown such favor to you
continue to bestow all that is good upon you, selah.
Mi
(for a male: she-g’mal’kha / for a female: she-g’maleikh / for a group: she-g’malkhem)
kol tov,
hu (for a male: yigmal’kha / for a female: yigm’leikh / for a group: yigmalkhem)
kol tov, selah.
I SAMUEL 1
1 There was a man from Ramathaim of the Zuphites, in the hill country
of Ephraim, whose name was Elkanah son of Jeroham son of Elihu son of
Tohu son of Zuph, an Ephraimite. 2 He had two wives, one named Hannah
and the other Peninnah; Peninnah had children, but Hannah was child-
less. 3 This man used to go up from his town every year to worship and to
offer sacrifice to Adonai Tz’va·ot at Shiloh.—Hophni and Phinehas, the
two sons of Eli, were priests of ADONAI there.
4 One such day, Elkanah offered a sacrifice. He used to give portions
to his wife Peninnah and to all her sons and daughters; 5 but to Hannah
he would give one portion only—though Hannah was his favorite—for
ADONAI had closed her womb. 6 Moreover, her rival, to make her miser-
able, would taunt her that ADONAI had closed her womb. 7 This happened
year after year: Every time she went up to the House of ADONAI, the other
would taunt her, so that she wept and would not eat. 8 Her husband Elka-
nah said to her, “Hannah, why are you crying and why aren’t you eating?
Why are you so sad? Am I not more devoted to you than ten sons?”
9 After they had eaten and drunk at Shiloh, Hannah rose.—The priest
Eli was sitting on the seat near the doorpost of the temple of ADONAI.—
לִ ָ֔בּהּ ַ ֚רק ְשׂ ָפ ֶ֣ת ָיה נָּ ֔עוֹת וְ קוֹלָ֖ הּ ֤ל ֹא יִ ָשּׁ ֵ֑מ ַע וַ יַּ ְח ְשׁבֶ֥ ָה ֵעלִ֖ י not only attends to Han-
nah’s explanation, but also
י תּ ְשׁ ַתּכָּ ִ֑רין ָה ִ֥ס ִירי ד־מ ַ֖ת ִ אמר ֵא ֨ ֶל ָ֙יה ֵעלִ֔ י ַע ָ לְ ִשׁכּ ָֹֽרה :יד וַ יּ ֚ ֹ ֶ recants his prior harsh
judgment and blesses
ֹאמ ֙ר ֤ל ֹא ֲאד ִֹ֔ני ִא ָ֤שּׁה ְך מ ָעלָֽ יִ ְך :טו וַ ַ֨תּ ַען ַחנָּ֤ה וַ ֨תּ ֶ ֶאת־יֵ ינֵ֖ ֵ Hannah.
ְך את־ א שׁ ִ֑ת ִיתי וָ ֶא ְשׁ ֦פּ ֹ ֶ וּח ָאנ֔ ֹכִ י וְ יַ֥ יִ ן וְ ֵשׁכָ֖ ר ֤ל ֹ ָ ְק ַשׁת־ר֨ ַ ֙ verses 27–28. Forms of the
ת־א ָ֣מ ְת ָ֔ך לִ ְפנֵ֖ י ַבּת־ ל־תּ ֵתּ֙ן ֶא ֲ נַ ְפ ִ֖שׁי לִ ְפנֵ֥ י יהוֽ ה :טז ַא ִ , “to ask,” “bor-שאל verb
row,” “lend,” are repeated
י דּבַּ֥ ְר ִתּי ַעד־הֵֽ נָּ ה :יז וַ יּ ַַ֧ען ֵעלִ֛ י יחי וְ כַ ְע ִ֖ס ִי־מ ֦ר ֹב ִשׂ ִ֛ ְבּלִ יּ ַָ֑על כִּ ֵ several times in these
verses. On Rosh Hashanah
ְך א ֶ֥שׁר ת־שׁלָ ֵ֔ת ֲ אֹלהי יִ ְשׂ ָר ֵ ׄאל יִ ֵתּ֙ן ֶא ֵ֣ אמר לְ כִ֣ י לְ ָשׁל֑ וֹם וֵ ֵ֣ וַ יּ֖ ֹ ֶ we ask for life. What we
א שׁ ְפ ָח ְתָך֛ ֵ֖חן ְבּ ֵעינֶ֑ יָך ר תּ ְמצָ֧ ִ ֹאמ ִ ָשׁ ַ֖אלְ ְתּ ֵמ ִע ֽמּוֹ :יח וַ ֕תּ ֶ may come to understand is
that our lives are lent to us
א־היוּ־לָ֖ הּ ֽעוֹד: וּפנֶ֥ ָיה ל ֹ ָ ֹאכל ָ ְך ה ִא ָ֤שּׁה לְ ַד ְרכָּ ֙הּ וַ תּ ַ֔ וַ ֵ֨תּלֶ ָ by God. And God borrows
—us for—asks us to do
יט וַ יַּ ְשׁכִּ֣ מוּ ַב ׄבּ ֶֹקר וַ יִּ ְשׁ ַתּ ֲח ֙ווּ לִ ְפנֵ֣ י יהו֔ ה וַ יָּ ֻ֛שׁבוּ וַ יָּ ֦ב ֹאוּ God’s service.
ת־חנָּ֣ה ִא ְשׁ ֔תּוֹ וַ יִּ זְ כְּ ֶ֖ר ָה יתם ָה ָר ָ֑מ ָתה וַ יֵּ֤ ַדע ֶאלְ ָקנָ ֙ה ֶא ַ ל־בּ ָ֖
ֶא ֵ
הי לִ ְת ֻק ֤פוֹת ַהיָּ ִ ֔מים וַ ַ֥תּ ַהר ַחנָּ֖ ה וַ ֵ֣תּלֶ ד בֵּ֑ ן יהוֽ ה :כ וַ יְ ִ ֙
ה שׁ ִאלְ ִֽתּיו :כא וַ יּ ַַ֛על מוּאל כִּ֥ י ֵמיהו֖ ְ שׁ ֵ ֔ ת־שׁמוֹ֙ ְ וַ ִתּ ְק ָ֤רא ֶא ְ
ל־בּ ֑יתוֹ לִ זְ ֧בּ ַ ֹח לַ יהו֛ ה ֶאת־זֶ֥ ַבח ַהיָּ ִ֖מים ישׁ אלְ ָקנָ֖ ה וְ כׇ ֵ ָה ִ֥א ֶ
ישׁהּ ַ֣עד י־א ְמ ָ֣רה לְ ִא ָׄ וְ ֶאת־נִ ְד ֽרוֹ :כב וְ ַחנָּ֖ ה ֤ל ֹא ָעלָ֑ ָתה כִּ ָ
ב שׁם ת־פּנֵ֣י יהו֔ ה וְ י ַָ֥שׁ ָ֖ יִ גָּ ֵ֤מל ַה ַ֨נּ ַע ֙ר וַ ֲה ִבא ִ ֹׄתיו וְ נִ ְר ָא ֙ה ֶא ְ
ישׁהּ ֲע ִ֧שׂי ַה ֤טּוֹב אמר לָ ֩הּ ֶאלְ ָק ָ֨נה ִא ֜ ָ ַעד־עוֹלָֽ ם :כג וַ יּ֤ ֹ ֶ
ת־דּ ָב ֑רוֹ ְך שׁ ִ ֙בי ַעד־גׇּ ְמלֵ֣ ְך א ֹ֔תוֹ ַ֛אְך יָ ֵ֥קם יהו֖ ה ֶא ְ ְבּ ֵעינַׄ יִ ְ
ת־בּ ָ֔נהּ ַעד־גׇּ ְמלָ֖ הּ א ֹֽתוֹ: וַ ֵ֤תּ ֶשׁב ָה ִא ָשּׁ ֙ה וַ ֵ֣תּינֶ ק ֶא ְ
ים שׁ ֺל ָשׁ ֙ה וְ ֵא ֨ ָיפה כד וַ ַתּ ֲעלֵ֨ הוּ ִע ָ֜מּהּ כַּ ֲא ֶ֣שׁר גְּ ָמ ׄלַ תּוּ ְבּ ָפ ִ֤ר ְ
ה שׁ ֑לוֹ וְ ַהנַּ֖ ַער ַא ַ֥חת ֶ ֨ק ַמ ֙ח וְ נֵ֣ ֶבל ַ֔ייִ ן וַ ְתּ ִב ֵ֥אהוּ ֵבית־יהו֖ ִ
ל־עלִֽי:
ת־הנַּ֖ ַער ֶא ֵ ת־הפָּ֑ ר וַ יָּ בִ֥ אוּ ֶא ַ נָֽ ַער :כה וַ יִּ ְשׁ ֲח ֖טוּ ֶא ַ
ֹאמ ֙ר בִּ֣ י ֲאד ִֹ֔ני ֵ֥חי נַ ְפ ְשָׁך֖ ֲאד ֹנִ֑ י ֲאנִ֣ י ָה ִא ָׄשּׁה ַהנִּ צֶּ֤ ֶבת כו וַ ֨תּ ֶ
ל־הנּ ַַ֥ער ַהזֶּ֖ ה ִע ְמּכָ ֙ה ָבּ ֶ֔זה לְ ִה ְת ַפּלֵּ֖ ל ֶאל־יהוֽ ה :כז ֶא ַ
ר שׁ ַ֖אלְ ִתּי ת־שׁ ֵ֣אלָ ִ֔תי ֲא ֶ֥שׁ ָ ִה ְת ַפּלָּ֑ לְ ִתּי וַ יִּ ֵ֨תּן יהו֦ ה לִ ֙י ֶא ְ
ל־היָּ ִמ ֙ים ֲא ֶ֣שׁר הוּ לַ יהו֔ ה כׇּ ַ ֵמ ִע ֽמּוֹ :כח וְ גַ֣ם ָאנ ֹכִׄ י ִה ְשׁ ִאלְ ִ֨תּ ֙
חוּ שׁם לַ יהוֽ ה: וּא שׁ ֖אוּל לַ יהו֑ ה וַ יִּ ְשׁ ַ֥תּ ָ֖ ָה ָ֔יה ֦ה ָ
JEREMIAH 31
2 Thus said ADONAI:
The people escaped from the sword
found favor in the wilderness,
when Israel was marching homeward.
3 ADONAI appeared to me of old:
Eternal love I conceived for you then;
therefore I continue My grace to you.
4 I will build you firmly again,
O Maiden Israel!
Again you shall take up your hand-drums
and go forth to the rhythm of the dancers.
5 Again you shall plant vineyards
on the hills of Samaria;
growers shall plant and live to enjoy them.
6 For the day is coming when sentries
shall proclaim on the heights of Ephraim:
Come, let us go up to Zion,
to our God ADONAI!
7 For thus said ADONAI:
Cry out in joy for Jacob,
shout at the crossroads of the nations!
For all this we thank You and praise You, ADONAI our God: for the
Torah, for the ability to worship, for the prophets, [for the Shabbat,]
and for this Day of Remembrance, which You have given us, ADONAI
our God, [for holiness and for rest,] for honor and glory. May Your
name be blessed by all that is living, always and forever, and may Your
promise prove true and everlasting. Barukh atah Adonai, ruler of
all the earth, who makes [Shabbat,] the people Israel and the Day of
Remembrance holy.
Free me from all that confines my .רוּחיִ ְבּ ִה ְת ַע ֵטּף ָעלַ י death (at the hands of
Jael; Judges 5). In that
soul, that I might gratefully הֹוצִֽ ָיאה ִמ ַמּ ְסגֵּ ר נַ ְפ ִשׁי view, the shofar’s call
reminds us of the world’s
acknowledge Your name. .ת־שׁ ֶֽמָך
ְ לְ הֹודֹות ֶא suffering and pain, even
Psalm 142:2–4, 8
ח,ד-תהלים קמב ב within the families of our
enemies. In contrast, the
shofar’s other sound—
Merciful Sovereign, we stand before You today, grateful for the a long, single shout
wonderful gift of life with which You have blessed us, but also (t’ki∙ah)—is a cry of
mindful of its fragility. Some of us are in good health, yet aware of triumph.
our family and friends who are not as fortunate; some among us my voice קוֹ לִ י. Psalm
142:2–4,8. The word kol
are ill, and in pain. ()קוֹל, “voice,” can refer
As we contemplate the sounds of the shofar we think of its rend- also to the shofar’s call.
ing cry, calling to mind cries of brokenness and suffering. In the (The b’rakhah for hearing
a shofar concludes: kol
midst of turmoil, we turn to You at this moment of prayer. God
shofar, “the sound of the
of healing, may we find comfort under Your protecting wings. shofar.”)
ב
May the One who blessed our ancestors בוֹתינוּ ַא ְב ָר ָהם יִ ְצ ָחק
ֵֽ ְך אֲ י שׁ ֵבּ ַר
ֶ ִמ
Abraham, Isaac, and Jacob, Sarah, Rebecca, מּוֹתינוּ ָשׂ ָרה ִר ְב ָקה ָר ֵחל ֵֽ וְ ִא,וְ יַ ֲעק ֹב
Rachel, and Leah bless all who are ill and re-
,ל־החוֹלִ יםַ ְך את־כׇּ ֶ הוּא יְ ָב ֵר,וְ לֵ ָאה
move from them any sickness; send complete
healing, both in body and in spirit; and send וְ יִ ְשׁלַ ח,ל־מ ֲחלָ ה
ַ וְ יָ ִסיר ֵמ ֶהם כׇּ
blessing and good fortune to all the work of פוּאת ַ ְר,ה שׁלֵ ָמה ְ פוּא ָ ִבּ ְמ ֵה ָרה ְר
their hands—and to all the people Israel. וְ יִ ְשׁלַ ח ְבּ ָרכָ ה,פוּאת ַהגּוּף ַ שׁ וּר
ְ ַהנֶּ ֶפ
And let us say: Amen.
ִעם כׇּ ל־,וְ ַה ְצלָ ָחה ְבּכׇ ל ַמ ֲע ֵשׂה יְ ֵד ֶיהם
.ֹאמר ָא ֵמן ַ וְ נ,יִ ְשׂ ָר ֵאל
ג
May the One who blessed our ancestors בוֹתינוּ ַא ְב ָר ָהם יִ ְצ ָחק
ֵֽ ְך א ֲ י שׁ ֵבּ ַר ֶ ִמ
Abraham, Isaac, and Jacob, Sarah, Rebecca, מּוֹתינוּ ָשׂ ָרה ִר ְב ָקה ָר ֵחל ֵֽ וְ ִא,וְ יַ ֲעק ֹב
Rachel, and Leah, bless all who engage in
acts of healing and all who visit the sick.
ל־מי
ִ ְך את־כׇּ ֶ הוּא יְ ָב ֵר,וְ לֵ ָאה
May the Holy One justly reward them and ל־מיִ וְ כׇ,פוּאת חוֹלִ ים ַ עוֹס ִקים ִבּ ְר ְ ֶשׁ
bless them with wisdom and understand- דוֹשׁ בּרוְּך הוּא ָ ַה ָקּ.אוֹתםָ ֶשׁ ְמּ ַב ְקּ ִרים
ing, strength and openness, as they faith- , ֲה ָבנָ ה, יִ ֵתּן לָ ֶהם ׇחכְ ָמה,יְ ַשׁלֵּ ם ְשׂכָ ָרם
fully engage in their tasks. May all their
works be blessed and successful, along
בוֹד ָתםָ ב שׁוֹמ ַע לַ ֲעסוֹק ַבּ ֲעֵֽ ֵ וְ ל,ֽכּ ַ ֹח
with those of all the people Israel, and let וְ יִ ְשׁלַ ח ְבּ ָרכָ ה וְ ַה ְצלָ ָחה ְבּכׇ ל־,ֶבּ ֱאמוּנָ ה
us say: Amen. ֹאמר
ַ וְ נ, ִעם כׇּ ל־יִ ְשׂ ָר ֵאל,ַמ ֲע ֵשׂה יְ ֵד ֶיהם
.ָא ֵמן
I lift my eyes to the mountains, .ל־ה ָה ִרים ֵמ ַֽאיִ ן יָ בֹא ֶעזְ ִרי
ֶ ֶא ָשּׂא ֵעינַ י ֶא
from where shall my help come? .ה שׁ ַֽמיִ ם וָ ָֽא ֶרץ
ָ ֶעזְ ִרי ֵמ ִעם יהוה ע ֵֹשׂ
My help is from God, ב-תהלים קכא א
the Creator of heaven and earth.
Psalm 121:12
Prayers for the Whole House of Israel and for the World
When we hear the piercing cries of the shofar [on Shabbat say: As we await
the sounds of the shofar], let us have the courage to open our ears to
the cries of our blood-soaked earth, to the weeping of a world in pain,
ravaged by hatred, ignorance, war, and greed.
Help us to hear the shouts and voiceless cries of humanity throughout
the world living in fear, injustice, deprivation, and indignity.
We thank You, God, for those courageous souls who devote their lives to
the work of t ikkun olam, the repair of the world. Strengthen their faith
The sound of your brother’s blood cries out קוֹל דּ ֵמי ָא ִחיָך צ ֲֹע ִקים ֵאלַ י
ְ
to Me from the ground. Genesis 4:10 בראשית ד י:ן־ה ֲא ָד ָמה ָ ִמ
May the One who brings harmony on הוּא יַ ֲע ֶשׂה,רוֹמיו ָ ה שׁלוֹם ִבּ ְמ ָ ע ֶֹשׂ
high, bring harmony to us and to all
ָשׁלוֹם ָעלֵֽ ינוּ וְ ַעל כׇּ ל־יִ ְשׂ ָר ֵאל [וְ ַעל
Israel [and to all who dwell on earth].
And respond with: Amen. .ל־יוֹשׁ ֵבי ֵת ֵבל] וְ ִא ְמרוּ ָא ֵמןְ כׇּ
Oseh shalom bi-m’romav, hu ya∙aseh shalom
aleinu v’al kol yisrael [v’al kol yosh’vei teiveil],
v’imru: amen.
True Hearing
On Rosh Hashanah before
he blew the shofar, the Rabbi
of Kobryn would call out:
“Little brothers, do not
depend upon me! Everyone
had better take their own
part!” —a H.asidic Tale
ל־חי ָרצוֹן. וּמ ְשׂבִּֽ ַיע לְ כׇ ַ פּוֹת ַח ֶאת־יָ ֶֽדָךַ , ֵֽ
ל־מ ֲע ָשׂיו. ל־דּ ָרכָ יו ,וְ ָח ִסיד ְבּכׇ ַ ַצ ִדּיק יהוה ְבּכׇ ְ
ָקרוֹב יהוה לְ כׇ ל־ק ְֹר ָאיו ,לְ כ ֹל ֲא ֶשׁר יִ ְק ָר ֻֽאהוּ ֶב ֱא ֶמת.
יעם. יוֹש ֵת־שׁוְ ָע ָתם יִ ְשׁ ַמע וְ ִ ְרצוֹן־יְ ֵר ָאיו יַ ֲע ֶשׂה ,וְ ֶא ַ
ל־ה ְר ָשׁ ִעים יַ ְשׁ ִמיד. שׁוֹמר יהוה ֶאת־כׇּ ל־א ֲֹה ָביו ,וְ ֵאת כׇּ ָ ֵ
ר־פּי,
◁ ְתּ ִהלַּ ת יהוה יְ ַד ֶבּ ִ
ר שׁם ׇק ְדשׁוֹ לְ עוֹלָ ם וָ ֶעד .תהלים קמה ל־בּ ָשׂ ֵ וִ ָיב ֵרְך כׇּ ָ
וַ ֲאנַֽ ְחנוּ נְ ָב ֵרְך יָ הֵּ ,מ ַע ָתּה וְ ַעד־עוֹלָ םַ .הלְ לוּ־יָ הּ.
ashrei
Joyous are they who dwell in Your house; they shall praise You forever.
Joyous the people who are so favored; joyous the people whose God is ADONAI.
psalm 145
A Psalm of David.
I exalt You, my God, my sovereign; I praise Your name, always.
Every day I praise You, glorifying Your name, always.
Great is ADONAI, greatly to be praised, though God’s greatness is unfathomable.
One generation praises Your works to another, telling of Your mighty deeds.
I would speak of Your majestic glory and of Your wondrous acts.
People speak of Your awe-inspiring deeds; I, too, shall recount Your greatness.
They recount Your great goodness, and sing of Your righteousness.
ADONAI is merciful and compassionate, patient, and abounding in love.
ADONAI is good to all, and God’s mercy embraces all of creation.
All of creation acknowledges You, and the faithful bless You.
They speak of the glory of Your sovereignty; and tell of Your might,
proclaiming to humanity Your mighty deeds,
and the glory of Your majestic sovereignty.
Your sovereignty is eternal; Your dominion endures through each generation.
ADONAI supports all who falter, and lifts up all who are bent down.
The eyes of all look hopefully to You,
and You provide them nourishment in due time.
You open Your hand, satisfying all the living with contentment.
ADONAI is righteous in all that is done, faithful to all creation.
ADONAI is near to all who call, to all who sincerely call.
God fulfills the desire of those who are faithful,
listening to their cries, rescuing them.
ADONAI watches over all those who love the Holy One,
but will destroy all the wicked.
My mouth shall utter praise of ADONAI.
May all that is mortal praise God’s name forever and ever.
We shall praise ADONAI now and always. Halleluyah!
H.atzi Kaddish
May God’s great name be exalted and hallowed throughout the
created world, as is God’s wish. May God’s sovereignty soon be
established, in your lifetime and in your days, and in the days of
all the House of Israel. And respond with: Amen.
b’h.ayyeikhon u-v’yomeikhon u-v’h.ayyei d’khol beit yisra·el,
ba-agala u-viz’man kariv, v’imru amen.
חוֹן פּה לַ ְמיַ ֲחלִ ים לָ ְך, ֶ וּפ ְת ִ ADONAI Tz’va. ot will
וַ ִ ּיגְ ַ ּב ּה יהוה be exalted
ִשׂ ְמ ָחה לְ ַא ְרצֶֽ ָך וְ ָשׂשׂוֹן לְ ִע ֶֽירָך . Isaiah 5:16.צְ ָבאוֹ ת
וּצ ִֽמ ַיחת ֶֽק ֶרן לְ ָדוִ ד ַע ְב ֶֽדָּך, ְ recalling the exodus
יאת from egypt זֵ כֶ ר לִ יצִ ַ
יחָךִ ,בּ ְמ ֵה ָרה ְביָ ֵֽמינוּ. וַ ֲע ִֽריכַ ת נֵ ר לְ ֶבן־יִ ַשׁי ְמ ִשׁ ֶֽ ִ . On each Shabbatמצְ ַריִ ם
and holy day we recall the
יקים יִ ְראוּ וְ יִ ְשׂ ָֽמחוּ וּבכֵ ן ַצ ִדּ ִ ְ Exodus as the formative
ישׁ ִרים יַ ֲעֹלֽ זוּ, וִ ָ moment of our history.
Our freedom, which we
וַ ֲח ִס ִידים ְבּ ִרנָּ ה יָ גִֽ ילוּ, celebrate, obligates us ethi-
ה תּ ְק ׇפּץ־פִּֽ ָיה וְ עוֹלָֽ ָת ִ cally and religiously. The
holy day marks both our
ן תּכְ לֶ ה, ל־ה ִר ְשׁ ָעה כֻּ לָּ הּ כְּ ָע ָשׁ ִ וְ כׇ ָ joy and our understanding
that we are responsible to
כִּ י ַת ֲע ִביר ֶמ ְמ ֶֽשׁלֶ ת זָ דוֹן ִמן ָה ָֽא ֶרץ. serve God and repair the
world.
ל־מ ֲע ֶֽשׂיָךְ ,בּ ַהר ִציּוֹן וְ ִת ְמֹלְךַ ,א ָתּה יהוה לְ ַב ֶֽדָּךַ ,על כׇּ ַ
ירוּשׁלַֽ יִ ם ִעיר ׇק ְד ֶֽשָׁך ,כַּ כָּ תוּב ְבּ ִד ְב ֵרי
וּב ָ בוֹדָךִ ,
ִמ ְשׁכַּ ן כְּ ֶֽ
ְך ציּוֹן לְ ד ֹר וָ דֹר,
ֹלהיִ ִ ׇק ְד ֶֽשָׁך :יִ ְמֹלְך יהוה לְ עוֹלָ םֱ ,א ַֽ
ַהלְ לוּ־יָ הּ.
וּשׁנֵ י
ה תּ ִמ ִימםְ ,
י שׁנָ ְ ת שׁנֵ י כְ ָב ִשׂים ְבּנֵ ָ
וּביוֹם ַה ַשּׁ ָבּ ְ ְ
ת שׁ ַבּת
ֶע ְשׂרוֹנִ ים ֽס ֹלֶ ת ִמנְ ָחה ְבּלוּלָ ה ַב ֶֽשּׁ ֶמן וְ נִ ְסכּוֹ .ע ֹלַ ַ
שׁ ַבּתּוַֹ ,על ע ֹלַ ת ַה ָתּ ִמיד וְ נִ ְסכָּ הּ .במדבר כח ט-י ְבּ ַ
יעיְ ,בּ ֶא ָחד לַ ֽח ֶֹדשִׁ ,מ ְק ָרא ֽק ֶֹדשׁ יִ ְהיֶ ה לָ כֶ ם שׁ ה ְשּׁ ִב ִוּב ֽח ֶֹד ַ ַ
רוּעה יִ ְהיֶ ה לָ כֶ ם.
יוֹם תּ ָ
ְ כָּ ל ְמלֶֽ אכֶ ת ֲעב ָֹדה לֹא ַת ֲעשׂוּ,
ן־בּ ָקר ֶא ָחדַֽ ,איִ ל יהוה ,פּר ֶבּ ָ
ַ וַ ֲע ִשׂ ֶיתם ע ֹלָ ה לְ ֵֽר ַיח נִ ֽיח ַ ֹח לַ
ימם .במדבר כט א-ב ה ,תּ ִמ ִ ה שׁ ְב ָע ְ י שׁנָ ִ ֶא ָחד ,כְּ ָב ִשׂים ְבּנֵ ָ
וּשׁנֵ יר :שׁ ֺל ָשׁה ֶע ְשׂר ֹנִ ים לַ ָפּרְ , וּמנְ ָח ָתם וְ נִ ְסכֵּ ֶיהם כִּ ְמ ֻד ָבּ ְ ִ
וּשׁנֵ י ְשׂ ִע ִירים ֶע ְשׂר ֹנִ ים לָ ָֽאיִ ל ,וְ ִע ָשּׂרוֹן לַ כֶּֽ ֶבשׂ ,וְ יַֽ יִ ן כְּ נִ ְסכּוְֹ ,
וּשׁנֵ י ְת ִמ ִידים כְּ ִהלְ כָ ָתםִ .מלְּ ַבד ע ֹלַ ת ַה ֽח ֶֹדשׁ לְ כַ ֵפּרְ ,
וּמנְ ָח ָתהּ ,וְ נִ ְסכֵּ ֶיהם כְּ ִמ ְשׁ ָפּ ָטם, וּמנְ ָח ָתהּ ,וְ ע ֹלַ ת ַה ָתּ ִמיד ִ ִ
שּׁה לַ יהוה .במדבר כט ו לְ ֵֽר ַיח נִ ֽיח ַ ֹח ִא ֶ
.ל־הגּוֹיִ ם
ַ וְ נָ ֲהרוּ ֵאלָ יו כׇּ and it shall come to
pass וְ ָהיָ ה ְבּ ַא ֲח ִרית ַהיָּ ִמים.
,וְ ָהלְ כוּ ַע ִמּים ַר ִבּים וְ ָא ְמרוּ Isaiah 2:2–4. Isaiah’s vision
of universal peace has
,ֹלהי יַ ֲעק ֹב ֵ ֶאל ֵבּית ֱא,לְ כוּ וְ נַ ֲעלֶ ה ֶאל ַהר יהוה become the dream of a
. וְ נֵ לְ כָ ה ְבּא ְֹרח ָֹתיו,וְ י ֵֹֽרנוּ ִמ ְדּ ָרכָ יו world community and is
inscribed as the watchword
.ירוּשׁלָֽ יִ ם
ָ תוֹרה ְוּד ַבר יהוה ִמ ָ יּוֹן תּ ֵצא ֵ כִּ י ִמ ִצּ of the United Nations. This
phrase is subject to differ-
,וְ ָשׁ ַפט ֵבּין ַהגּוֹיִ ם וְ הוֹכִֽ ַיח לְ ַע ִמּים ַר ִבּים ent interpretations. Most
,יתוֹת ֶיהם לְ ַמזְ ֵמרוֹת ֵ ִבוֹתם לְ ִא ִתּים וַ ֲחנ ָ וְ כִ ְתּתוּ ַח ְר contemporary biblical
scholars think that it simply
.לֹא יִ ָשּׂא גוֹי ֶאל גּוֹי ֶֽֽח ֶרב וְ לֹא יִ לְ ְמדוּ עוֹד ִמלְ ָח ָמה points to a future time,
perhaps at some slight
distance from the present.
on Shabbat, we recite this paragraph: Classical exegetes thought
of it as referring to a mes-
ַעם ְמ ַק ְּד ֵׁשי,ׁשֹומ ֵרי ַׁש ָּבת וְ ֽק ְֹור ֵאי ֽע ֹנֶ ג
ְ כּותָך ְ ְחּו ב ַמל ְ יִ ְׂש ְמ sianic end-time.
יעי ָרצִֽ ָיתִ ּוב ְּׁש ִב.ָך
ַ ּטּובֶֽ גּו מ
ִ ְ ּכֻ ּלָ ם יִ ְׂש ְּבעּו וְ יִ ְת ַעּנ,יעי
ִ ְׁש ִב LET US GO UP לְ כוּ וְ נַ ֲעלֶ ה.
זֵֽכֶ ר לְ ַמ ֲע ֵׂשה,אתָ אֹותֹו ק ָֽר
ָ ֶח ְמ ַּדת יָ ִמים,ּבֹו וְ ִק ַּד ְׁשּתֹו Isaiah 2:2–4, the prophet's
vision of universal religious
.אׁשית ִ ְב ֵר unity.
Our God, our ancestors’ Our God and God of our ancestors: in Your glory, rule over the
God, consecrate us with entire universe; in Your splendor, be exalted over all the earth;
Your mitzvot, give us a
share in Your truth. Sate
in the majestic beauty of Your overwhelming presence, appear
us with Your goodness, to all the inhabitants of Your world. Then, all that You have
delight us with Your help. made will recognize You as their maker, all that You created will
Make our hearts worthy understand that You are their creator, and all living beings will
to serve You truly. May
we possess [Your holy say: ADONAI, the God of Israel, is sovereign, ruling over all.
Shabbat and] this Day
of Remembrance with Our God and God of our ancestors: [embrace our rest,] make
love and eagerness. We us holy through Your commandments and let the Torah be our
praise You O God, whose portion. Fill our lives with Your goodness and gladden us with
[Shabbat,] people Israel
and whose Day of Re-
Your triumph. [ADONAI our God, grant that we inherit Your
membrance are sacred. holy Shabbat, lovingly and willingly, so that the people Israel,
who sanctify Your name, may find rest on this day.] Purify our
hearts to serve You truly, for You are the God of truth, and Your
word is true, eternal, and unchanging. Barukh atah ADONAI,
ruler of all the earth, who makes [Shabbat,] the people Israel
and the Day of Remembrance holy.
In some communities, at the conclusion of each special section of the Silent
Amidah, the shofar is blown. (The shofar is traditionally not blown on Shabbat.)
T’ki·ah sh’varim-t’ru·ah t’ki·ah
T’ki·ah sh’varim t’ki·ah
T’ki·ah t’ru·ah t’ki·ah
יר ָאיו ,יִ זְ כּ ֹר לְ עוֹלָ ם ְבּ ִריתוֹ .תהלים קיא ה ב וְ נֶ ֱא ַמרֶֽ :ט ֶרף נָ ַתן לִ ֵ ֱ . This prayerאל ֵ ֹֽהינוּ our god
evokes the Binding of Isaac,
ג וְ נֶ ֱא ַמר :וַ יִּ זְ כּ ֹר לָ ֶהם ְבּ ִריתוֹ ,וַ יִּ נָּ ֵחם כְּ ר ֹב ֲח ָס ָדיו .תהלים קו מה noting that Abraham sub-
dued his mercy in order to
do God’s will. In return, we
וְ ַעל יְ ֵדי ֲע ָב ֶֽדיָך ַהנְּ ִב ִיאים כָּ תוּב לֵ אמ ֹר: ask God to do the reverse:
רוּשׁלַֽ יִ ם לֵ אמֹר ,כּ ֹה ָא ַמר יהוה, את ְב ׇאזְ נֵ י יְ ָ
א ָהְך וְ ָק ָֽר ָ to allow divine mercy to
subdue the divine will to
ְך א ֲח ַרי
לוֹּלתיִ ְך ,לֶ כְ ֵתּ ַ
ָֽ עוּריִ ְךַ ,א ֲה ַבת כְּ
ְך ח ֶסד נְ ַֽ
זָ כַֽ ְר ִתּי לָ ֶֽ anger. We thus echo God’s
own prayer. “What does
רוּעה .ירמיהו ב בַבּ ִמּ ְד ָבּרְ ,בּ ֶֽא ֶרץ לֹא זְ ָ God pray? Rav Zutra ben
עוּריִ ְך,
ְך בּ ֵימי נְ ָֽ
אוֹת ִ ת־בּ ִר ִיתי ָ ב וְ נֶ ֱא ַמר :וְ זָ כַ ְר ִֽתּי ֲאנִ י ֶא ְ Tobi said in the name of
Rav: ‘May it be My will that
ְך בּ ִרית עוֹלָ ם .יחזקאל טז ס ימוֹתי לָ ְ וַ ֲה ִק ִֽ My mercy may suppress My
anger, and that My mercy
שׁוּעים ,כִּ י־ד שׁ ֲע ִ ג וְ נֶ ֱא ַמרֲ :ה ֵבן יַ ִקּיר לִ י ֶא ְפ ַֽריִ םִ ,אם יֶֽ לֶ ַ ]may prevail over My [other
ִמ ֵדּי ַד ְבּ ִרי בּוֹ זָ כ ֹר ֶאזְ כְּ ֶֽרנּוּ עוֹדַ ,על כֵּ ן ָהמוּ ֵמ ַעי לוַֹ ,ר ֵחם attributes, so that I may
deal with My children in
ֲא ַר ֲח ֶֽמנּוּ ,נְ ֻאם יהוה .ירמיהו לא כ the attribute of mercy and,
on their behalf, stop short
מּוֹתינוּ] ,זׇ כְ ֵֽרנוּ ְבּזִ כָּ רוֹן טוֹב בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵֽ ֱאֹלהֵֽ ינוּ וֵ ֵ ”’of the limit of strict justice
(Babylonian Talmud,
י שׁ ֵמי ֶֽק ֶדם.
שׁוּעה וְ ַר ֲח ִמים ִמ ְשּׁ ֵמ ְ וּפ ְק ֵֽדנוּ ִבּ ְפ ֻק ַדּת יְ ָ לְ ָפנֶֽ יָך ,ׇ Berakhot 7a).
רּוְך א ָּתה יהוהַ ,הּטֹוב ִׁש ְמָך ּולְ ָך נָ ֶאה לְ הֹודֹות. ַ ָּ bב
וּב ָרכָ ה ֵחן וָ ֶֽח ֶסד וְ ַר ֲח ִמים טוֹבה ְ ִשׂים ָשׁלוֹם ָבּעוֹלָ ם ָ ִׂ .שים ׁ ָשלוֹ ם grant peace
Every Jewish prayer service
ָעלֵֽ ינוּ וְ ַעל כׇּ ל־יִ ְשׂ ָר ֵאל ַע ֶֽמָּךָ .בּ ְרכֵֽ נוּ ָאבִֽ ינוּ ,כֻּ לָּֽ נוּ כְּ ֶא ָחד ends with a prayer for
ינוּ ,תּוֹרת
ַ אוֹר פּנֶֽ יָך נָ ַֽת ָתּ לָּֽ נוּ ,יהוה ֱאֹלהֵֽ
ָ אוֹר פּנֶֽ יָך ,כִּ י ְב
ָ ְבּ peace. The midrash says
that peace is one of the
וּב ָרכָ ה וְ ַר ֲח ִמים וְ ַחיִּ ים וּצ ָד ָקה ְ ַחיִּ ים וְ ַא ֲה ַבת ֶֽח ֶסדְ , names of God.
ל־עת
ת־ע ְמָּך יִ ְשׂ ָר ֵאלְ ,בּכׇ ֵ ְך א ַ וְ ָשׁלוֹם .וְ טוֹב ְבּ ֵעינֶֽ יָך לְ ָב ֵר ֶ
לוֹמָך.
ל־שׁ ָעה ִבּ ְשׁ ֶֽ וּבכׇ ְָ
ּמֹותי],
בֹותי [וְ ִא ַ אֹלהי ֲא ַ ֹלהי וֵ ֵ יְ ִהי ָרצֹון ִמּלְ ָפנֶֽ יָך יהוה ֱא ַ
ָך ּביֹום זֶ האת עֹולָ ְמ ְ אׁשיתּ ,כְ ֵׁשם ֶׁש ִה ְמצֵֽ ָ ר ּב ֵר ִ
יֹוצ ְֵ
ּבֹו עלְ יֹונִ ים וְ ַת ְחּתֹונִ ים
ֶ ִֽית
וְ נִ ְתיַ ַֽח ְד ָּת ְ ּבעֹולָ ֶֽמָך וְ ָתל ָ
ן ּב ַר ֲח ֶֽמיָך ָה ַר ִּבים ְּתיַ ֵחד לְ ָב ִבי ּולְ ַבב ּכׇ ל־ ְּב ַמ ֲא ָמ ֶֽריָךּ ,כֵ ְ
ת־ׁש ֶֽמָך .וְ ָה ֵאר ָך ּבית יִ ְׂש ָר ֵאל לְ ַא ֲה ָבה ּולְ יִ ְר ָאה ֶא ְ ַע ְּמ ֵ
אֹורָךיםּ ,ב ְ
ְ ּתֹור ֶֽתָךּ ,כִ י ִע ְּמָך ְמקֹור ַחּיִ
ֵֽינּו ּב ְמאֹור ָ ֵעינ ִ
יקים אֹות ּבאֹור ַה ָּצפּון לַ ַּצ ִּד ִ
ָ נִ ְר ֶאה אֹור .וְ זַ ּכֵֽ נּו לִ ְר
י־פי וְ ֶהגְ יֹון לִ ִּבי לְ ָפנֶֽ יָך,לֶ ָע ִתיד לָ בֹוא .יִ ְהיּו לְ ָרצֹון ִא ְמ ֵר ִ
צּורי וְ ג ֲֹאלִ י.יהוה ִ
Where Is the Those who dwell on earth now add their sanctification of Your
Dwelling of God? name to the mystic utterance of those on high, as Your prophet
“Where is the dwelling Isaiah described:
of God?”
This was the question Each cried out to the other:
with which the Rabbi of “Holy, holy, holy is Adonai Tz’va·ot, the whole world is filled
Kotzk surprised a num- with God’s glory!”
ber of learned h.asidim
who happened to be Kadosh, kadosh, kadosh Adonai Tz’va∙ot, m’lo khol ha-aretz k’vodo.
visiting him.
They laughed at him: God’s glory fills the universe. As one angelic chorus asks,
“What a thing to ask! Is “Where is the place of God’s glory?” another responds:
not the whole world full “Praised is ADONAI’s glory wherever God dwells.”
of God’s glory?”
Then he answered his Barukh k’vod Adonai mi-m’komo.
own question: “God
dwells wherever a person From where God dwells, may God turn with compassion
lets God in.” toward the people who twice each day, evening and morning,
—A H.asidic Tale lovingly proclaim God’s oneness, reciting the Sh’ma: “Hear, O
Israel, ADONAI is our God, ADONAI alone.”
Sh’ma yisra∙el, Adonai eloheinu, Adonai eh.ad.
The Holy One is our God, our creator, our sovereign, our
redeemer. Yet again, God will in mercy proclaim to us before
all that lives:
Hu eloheinu, hu avinu, hu malkeinu, hu moshi∙einu, v’hu yashmi∙einu
b’rah.amav
sheinit l’einei kol h.ai, lihyot lakhem leilohim.
“I, ADONAI, am your God.”
Ani Adonai eloheikhem.
,ים שׁהוּא ָהיָ ה וְ ה ֹוֶ ה וְ יִ ְהיֶ הֶ ִוְ כ ֹל ַמ ֲא ִמינ The steadfast redeemer
גּוֹאל ָחזָ ק
ֵ . The poet is para-
.ן תּ ִהלָּ תוֹ ְ ֵאי שׁמוֹ כּ ְ ַהוַּ ַדּ phrasing Jeremiah 50:34,
where the prophet asserts
,ים שׁהוּא וְ ֵאין ִבּלְ תּוֹ ֶ ִוְ כ ֹל ַמ ֲא ִמינ that only God—no earthly
nation—will redeem Israel.
Sole judge of all that
lives on earth ידי
ִ ַה ָדּן יְ ִח
לְ ָב ֵאי עוֹלָ ם. This phrase, taken from the Mishnah, is echoed in
U-netaneh Tokef: all that lives on earth passes before God, the sole
Judge on this judgment day.
A promise of the future ְבּ ֶא ְהיֶ ה ֲא ֶשׁר ֶא ְהיֶ ה. In God’s revelation
to Moses at the burning bush, God replies to Moses’ question,
“Who shall I say sent me?” with the phrase quoted here, explicat-
ing the name of God: יהוה. The phrase has been variously trans-
lated as “I am that which I am,” “I will be that which I will be,” or
“I will be there with you in the way that I will be there with you.”
ב
God is the sole judge of all that lives on earth.
We believe that God is the judge of truth.
God’s name is a promise of the future.
We believe that God is eternal.
God is unwavering; so is God known and such is God’s glory.
We believe that there is none beside God.
ha-dan y’h.idi l’va·ei olam.
V’khol ma·aminim she-hu dayyan emet,
he-haguy b’ehyeh asher ehyeh.
V’khol ma·aminim she-hu hayah hoveh v’yihyeh,
ha-vaddai sh’mo kein t’hillato.
V’khol ma·aminim she-hu v’ein bilto,
אוֹתנוּ וְ ָרצִֽ ָית ָֽבּנוּ,ל־ה ַע ִמּיםָ ,א ַֽה ְב ָתּ ָֽ ַא ָתּה ְב ַח ְר ָֽתּנוּ ִמכׇּ ָ
תיָך, ל־הלְּ שׁוֹנוֹת ,וְ ִק ַדּ ְשׁ ָֽתּנוּ ְבּ ִמ ְצ ֶֽ רוֹמ ְמ ָֽתּנוּ ִמכׇּ ַ וְ ַ
בוֹד ֶֽתָך,
וְ ֵק ַר ְב ָֽתּנוּ ַמלְ כֵּֽ נוּ לַ ֲע ָ
את.
דוֹשׁ עלֵֽ ינוּ ָק ָֽר ָָ וְ ִשׁ ְמָך ַהגָּ דוֹל וְ ַה ָקּ
[ה ַּׁש ָּבת ַהּזֶ הינּוּ ,ב ַא ֲה ָבה ֶאת־יֹום ַ ְ וַ ִּת ֶּתן לָֽ נּו ,יהוה ֱאֹלהֵֽ
[ּב ַא ֲה ָבה]רּועה ְ וְ ֶאת־יֹום] ַהּזִ ּכָ רֹון ַהּזֶ ה ,יֹום [זִ כְ רוֹן] ְּת ָ
יצ ַיאת ִמ ְצ ָֽריִ ם. ִמ ְק ָרא ֽק ֶֹדׁש ,זֵֽכֶ ר לִ ִ
Some congregations recite this traditional version; others continue on the next page
with A Prayer for Jewry in Distress. because of our sins
וּמ ְפּנֵ י ֲח ָט ֵֽאינוּ גָּ לִֽינוּ ֵמ ַא ְרצֵֽ נוּ וְ נִ ְת ַר ַֽח ְקנוּ ֵמ ַעל ַא ְד ָמ ֵֽתנוּ ִ ִ . The firstמ ְפּנֵ י ֲח ָט ֵ ֽאינוּ
of the middle b’rakhot
ינּו בּ ֵבית ְבּ ִח ָיר ֶֽתָךַ ,בּ ַֽבּיִ ת
חֹובֹות ְ
ֵֽ וְ ֵאין ֲאנַֽ ְחנּו יְ כֹולִ ים לַ ֲעׂשֹות of the Amidah is called
ד שׁנִּ ְשׁ ַתּלְּ ָחה א שׁ ְמָך ָעלָ יוִ ,מ ְפּנֵ י ַהיָּ ֶ דֹוׁש שׁנִּ ְק ָר ִ
ֶ ַהגָּ דֹול וְ ַה ָקּ ְ (k’dushatק ֻד ַשּׁת ַהיּוֹם
ha-yom), the expres-
ְבּ ִמ ְק ָדּ ֶֽשָׁך. sion of the holiness of
the day. The content
מּוֹתינוּ],
בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵֽ
יְ ִהי ָרצוֹן ִמלְּ ָפנֶֽ יָך ,יהוה ֱאֹלהֵֽ ינוּ וֵ ֵ of this b’rakhah is
not prescribed in the
וּת ַר ֵחם ָעלֵֽ ינוּ
ם ,שׁ ָתּשׁוּב ְ ְך ר ֲח ָמן ַה ֵמּ ִשׁיב ָבּנִ ים לִ גְ בוּלָ ֶ ֶֽמלֶ ַ Talmud. During the first
millennium, the prayer
וּתגַ ֵדּל כְּ בוֹדוֹ. וְ ַעל ִמ ְק ָדּ ְשָׁך ְבּ ַר ֲח ֶֽמיָך ָה ַר ִבּים ,וְ ִת ְבנֵֽהוּ ְמ ֵה ָרה ְ concerning the holiness
הוֹפעכוּתָך ָעלֵֽ ינוּ ְמ ֵה ָרה ,וְ ַ
ָאבִֽ ינוּ ַמלְ כֵּֽ נוּ ,גַּ לֵּ ה כְּ בוֹד ַמלְ ְ of the day came to be
centered on the Temple
זוּרינוּ ִמ ֵבּין ַהגּוֹיִ ם
ל־חי ,וְ ָק ֵרב ְפּ ֵֽ
וְ ִהנָּ ֵשׂא ָעלֵֽ ינוּ לְ ֵעינֵ י כׇּ ָ and its offerings, as if
י־א ֶרץ.
פוּצוֹתינוּ כַּ נֵּ ס ִמיַּ ְרכְּ ֵת ֵָֽֽ וּנְ the utterance of the
words substituted for
the missing sacrifices.
ירוּשׁלַֽ יִ ם ֵבּית ִמ ְק ָדּ ְשָׁך
יאנוּ לְ ִציּוֹן ִע ְירָך ְבּ ִרנָּ ה ,וְ לִ ָ וַ ֲה ִב ֵֽ Recently, some have
מּוֹתינוּ] לְ ָפנֶֽ יָך בוֹתינוּ [וְ ִא ֵֽ ם ,שׁ ָשּׁם ָעשׂוּ ֲא ֵֽ ְבּ ִשׂ ְמ ַחת עוֹלָ ֶ begun reciting alternate
prayers, which under-
וּמוּס ִפים
ָ ם ,תּ ִמ ִידים כְּ ִס ְד ָרם
חוֹבוֹת ֶיה ְ ֵ ת־ק ְר ְבּנוֹת ֶא ׇ stand the rebuilding
of the Temple as a
ת־מוּס ֵפי [יוֹם ַה ַשּׁ ָבּת ַהזֶּ ה וְ ] יוֹם ַהזִּ כָּ רוֹן ְ כְּ ִהלְ כָ ָתם ,וְ ֶא metaphor for the repair
ַהזֶּ ה ָעשׂוּ וְ ִה ְק ִֽריבוּ לְ ָפנֶֽ יָך ְבּ ַא ֲה ָבה כְּ ִמ ְצוַ ת ְרצוֹנֶֽ ָך כַּ כָּ תוּב of the world in which
we all need to engage.
בוֹדָך כָּ ָאמוּר:תוֹר ֶֽתָךַ ,על יְ ֵדי מ ֶֹשׁה ַע ְב ֶֽדָּך ִמ ִפּי כְ ֶֽ ְבּ ָ )(See the following page.
You are holy, and Your name is revered, for there is no God but You.
As Your prophet Isaiah wrote: “Adonai Tz’va·ot will be exalted through
justice, the holy God sanctified through righteousness.”
Barukh atah Adonai, the Holy Sovereign.
וּשׁנֵ י
ה תּ ִמ ִימםְ ,
י שׁנָ ְ ת שׁנֵ י כְ ָב ִשׂים ְבּנֵ ָ
וּביוֹם ַה ַשּׁ ָבּ ְ ְ
ת שׁ ַבּת
ֶע ְשׂרוֹנִ ים ֽס ֹלֶ ת ִמנְ ָחה ְבּלוּלָ ה ַב ֶֽשּׁ ֶמן וְ נִ ְסכּוֹ :ע ֹלַ ַ
שׁ ַבּתּוַֹ ,על ע ֹלַ ת ַה ָתּ ִמיד וְ נִ ְסכָּ הּ :במדבר כח ט-י ְבּ ַ
יעיְ ,בּ ֶא ָחד לַ ֽח ֶֹדשִׁ ,מ ְק ָרא ֽק ֶֹדשׁ יִ ְהיֶ ה לָ כֶ ם שׁ ה ְשּׁ ִב ִוּב ֽח ֶֹד ַ ַ
רוּעה יִ ְהיֶ ה לָ כֶ ם.
יוֹם תּ ָ
ְ כָּ ל ְמלֶֽ אכֶ ת ֲעב ָֹדה לֹא ַת ֲעשׂוּ,
יְ ִהי may it be your will
ן־בּ ָקר ֶא ָחדַֽ ,איִ ל יהוה ,פּר ֶבּ ָ
ַ וַ ֲע ִשׂ ֶיתם ע ֹלָ ה לְ ֵֽר ַיח נִ ֽיח ַ ֹח לַ ָ . From Siddur Va'aniרצוֹן
ימם .במדבר כט א-ב ה ,תּ ִמ ִ ה שׁ ְב ָע ְ י שׁנָ ִ ֶא ָחד ,כְּ ָב ִשׂים ְבּנֵ ָ Tefilati, the prayerbook of
)the Masorti (Conservative
וּשׁנֵ י ר :שׁ ֺל ָשׁה ֶע ְשׂר ֹנִ ים לַ ָפּרְ , וּמנְ ָח ָתם וְ נִ ְסכֵּ ֶיהם כִּ ְמ ֻד ָבּ ְ ִ movement in Israel. This
acknowledges the Jewish
וּשׁנֵ י ְשׂ ִע ִירים ֶע ְשׂר ֹנִ ים לָ ָֽאיִ ל ,וְ ִע ָשּׂרוֹן לַ כֶּֽ ֶבשׂ ,וְ יַֽ יִ ן כְּ נִ ְסכּוְֹ , people’s having returned
וּשׁנֵ י ְת ִמ ִידים כְּ ִהלְ כָ ָתםִ .מלְּ ַבד ע ֹלַ ת ַה ֽח ֶֹדשׁ לְ כַ ֵפּרְ , to the Land of Israel. (The
more traditional wording
וּמנְ ָח ָתהּ ,וְ נִ ְסכֵּ ֶיהם כְּ ִמ ְשׁ ָפּ ָטם, וּמנְ ָח ָתהּ ,וְ ע ֹלַ ת ַה ָתּ ִמיד ִ ִ speaks of the exile, our
inability to perform the
שּׁה לַ יהוה׃ במדבר כט ו לְ ֵֽר ַיח נִ ֽיח ַ ֹח ִא ֶ Temple sacrifices, and the
)hope of return.
and it shall come to
A prayer for Jewry in distress .וְ ָהיָ ה ְבּ ַא ֲח ִרית ַהיָּ ִמים pass
מּוֹתינוּ]ַ ,ר ֵחם ַעל ַא ֵֽחינוּ בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵֽ
ֱאֹלהֵֽ ינוּ וֵ ֵ Isaiah 2:2–4. Most contem-
porary biblical scholars
אוֹרה.
הוֹצ ֵיאם ֵמ ֲא ֵפלָ ה לְ ָ ֵבּית יִ ְשׂ ָר ֵאל ַהנְּ תוּנִ ים ְבּ ָצ ָרה וְ ִ think that this phrase
ת־תּ ִפלַּ ת ַע ְמָּך ְבּנֵ י יִ ְשׂ ָר ֵאלְ ,בּכׇ ל־וְ ַק ֵבּל ְבּ ַר ֲח ִמים ֶא ְ points to the indefinite
future. Classical exegetes
שּׁוֹפכִ ים ֶאת־לִ ָבּם לְ ָפנֶֽ יָך ְבּיוֹם בוֹת ֶיהםַ ,ה ְ מוֹשׁ ֵ
ְמקוֹמוֹת ְ thought of it as referring to
a messianic end-time. This
וּביוֹם] ַהזִּ כָּ רוֹן ַהזֶּ ה.[ה ַשּׁ ָבּת ַהזֶּ ה ְַ vision of universal peace is
inscribed as the watchword
Those who recited the traditional sacrificial list now continue on the next page. of the United Nations.
בוֹתינוּ
אֹלהי ֲא ֵֽיְ ִהי ָרצוֹן ִמלְּ ָפנֶֽ יָך ,יהוה ֱאֹלהֵֽ ינוּ וֵ ֵ .לְ כוּ וְ נַ ֲעלֶ ה LET US GO UP
Isaiah's vision of universal
שׁ בּ ְמ ֵה ָרה ְביָ ֵֽמינוּ,
ינוּ] ,שׁיִּ ָבּנֶ ה ֵבּית ַה ִמּ ְק ָדּ ִ
ֶ מּוֹת
[וְ ִא ֵֽ religious unity.
.ין תּכְ לִ יתַ וַ ֲהמוֹן ְבּ ִריּוֹת לְ ֵא,לְ ִהזָּ כֵ ר ַמ ֲע ִשׂים ַר ִבּים You remember ַא ָתּה זוֹכֵ ר.
The introductory poem to
.ִֽית
ָ אוֹתהּ גִּ לּ ָ וּמלְּ ָפנִ ים ִ ,הוֹד ְע ָתָּֽ אשׁית כָּ זֹאת ִ ֵמ ֵר this section is from the first
half of the first millennium.
שמות ב כד.ת־א ְב ָר ָהם ֶאת־יִ ְצ ָחק וְ ֶאת־יַ ֲעק ֹב ַ ת־בּ ִריתוֹ ֶא ְ ֶא Psalm 106:45. The act of
remembering causes even
ת־בּ ִר ִיתי
ְ וְ ַאף ֶא,ת־בּ ִר ִיתי יַ ֲעקוֹב ְ וְ זָ כַ ְר ִֽתּי ֶא:ג וְ נֶ ֱא ַמר God—who is enduring and
unchanging—to act differ-
. וְ ָה ָֽא ֶרץ ֶאזְ כּ ֹר,ת־בּ ִר ִיתי ַא ְב ָר ָהם ֶאזְ כּ ֹר
ְ וְ ַאף ֶא,יִ ְצ ָחק ently with Israel. So, too,
ויקרא כו מב our remembering on Rosh
Hashanah should lead us
to change who we are and
:וּב ִד ְב ֵרי ׇק ְד ְשָׁך כָּ תוּב לֵ אמ ֹר ְ how we behave.
תהלים קיא ד. ַחנּוּן וְ ַרחוּם יהוה,שׂה לְ נִ ְפלְ א ָֹתיו ָ א זֵֽ כֶ ר ָע our god ֱאל ֵ ֹֽהינוּ. This
prayer evokes the Binding
תהלים קיא ה. יִ זְ כּ ֹר לְ עוֹלָ ם ְבּ ִריתוֹ,יר ָאיו ֵ ִ ֶֽט ֶרף נָ ַתן ל:ב וְ נֶ ֱא ַמר of Isaac, noting that Abra-
תהלים קו מה. וַ יִּ נָּ ֵחם כְּ ר ֹב ֲח ָס ָדיו, וַ יִּ זְ כּ ֹר לָ ֶהם ְבּ ִריתוֹ:ג וְ נֶ ֱא ַמר ham subdued his mercy in
order to do God’s will. In
return, we ask God to do
the reverse: to allow mercy
:וְ ַעל יְ ֵדי ֲע ָב ֶֽדיָך ַהנְּ ִב ִיאים כָּ תוּב לֵ אמ ֹר to subdue the divine will to
anger. We thus echo God’s
, כּ ֹה ָא ַמר יהוה,רוּשׁלַֽ יִ ם לֵ אמֹר ָ ְאת ְב ׇאזְ נֵ י י
ָ א ָהְך וְ ָק ָֽר own prayer, as our Sages
ְך א ֲח ַרי
ַ לֶ כְ ֵתּ,לוֹּלתיִ ְך
ָֽ ְ ַא ֲה ַבת כּ,עוּריִ ְך
ַֽ ְְך ח ֶסד נ
ֶֽ ָזָ כַֽ ְר ִתּי ל said, “What does God pray?
Rav Zutra ben Tobi said in
ירמיהו ב ב.רוּעהָ ְ ְבּ ֶֽא ֶרץ לֹא ז,ַבּ ִמּ ְד ָבּר the name of Rab: ‘May it
be My will that My mercy
,עוּריִ ְך
ָֽ ְְך בּ ֵימי נ
ִ אוֹת ָ ת־בּ ִר ִיתי ְ וְ זָ כַ ְר ִֽתּי ֲאנִ י ֶא:ב וְ נֶ ֱא ַמר may suppress My anger, and
יחזקאל טז ס.ְך בּ ִרית עוֹלָ ם ְ ָימוֹתי ל ִֽ וַ ֲה ִק that My mercy may prevail
over My [other] attributes,
כִּ י־,שׁוּעיםִ ד שׁ ֲע ַ ֶ ִאם יֶֽ ל, ֲה ֵבן יַ ִקּיר לִ י ֶא ְפ ַֽריִ ם:ג וְ נֶ ֱא ַמר so that I may deal with My
children in the attribute of
ַר ֵחם, ַעל כֵּ ן ָהמוּ ֵמ ַעי לוֹ,ִמ ֵדּי ַד ְבּ ִרי בּוֹ זָ כ ֹר ֶאזְ כְּ ֶֽרנּוּ עוֹד mercy and, on their behalf,
ירמיהו לא כ. נְ ֻאם יהוה,ֲא ַר ֲח ֶֽמנּוּ stop short of the limit of
strict justice’” (Babylonian
Talmud, Berakhot 7a).
זׇ כְ ֵֽרנוּ ְבּזִ כָּ רוֹן טוֹב,]מּוֹתינוּ ֵֽ בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵ ֱֵאֹלהֵֽ ינוּ ו the highest heavens
.י שׁ ֵמי ֶֽק ֶדם
ְ שׁוּעה וְ ַר ֲח ִמים ִמ ְשּׁ ֵמ ָ ְוּפ ְק ֵֽדנוּ ִבּ ְפ ֻק ַדּת י ׇ,לְ ָפנֶֽ יָך above ִמ ְשּׁ ֵמי ְשׁ ֵמי ֶ ֽק ֶדם. The
phrase, from Psalm 68:34,
וְ ֶאת־,ת־ה ֶֽח ֶסד
ַ ת־ה ְבּ ִרית וְ ֶא ַ ֶא, יהוה ֱאֹלהֵֽ ינוּ,וּזְ כׇ ר־לָֽ נוּ has both a spatial and a
temporal connotation. Like
.בוּעה ֲא ֶשׁר נִ ְשׁ ַֽבּ ְע ָתּ לְ ַא ְב ָר ָהם ָאבִֽ ינוּ ְבּ ַהר ַהמּ ִֹריָּ ה ָ ַה ְשּׁ the Hebrew word olam,
ה שׁ ָע ַקד ַא ְב ָר ָהם ָאבִֽ ינוּ ֶאת־יִ ְצ ָחק ֶ וְ ֵת ָר ֶאה לְ ָפנֶֽ יָך ֲע ֵק ָד which can refer to both
infinite space and eternal
שׁ ר ֲח ָמיו לַ ֲעשׂוֹת ְרצוֹנְ ָך ְבּלֵ ָבב ַ וְ כָ ַב,ְבּנוֹ ַעל גַּ ֵבּי ַה ִמּזְ בֵּֽ ַח time, kedem can refer either
to the east, whence the sun
טוּבָך
ְ וּב ְ , כֵּ ן יִ כְ ְבּשׁוּ ַר ֲח ֶֽמיָך ֶאת־כַּ ַע ְסָך ֵמ ָעלֵֽ ינוּ.ָשׁלֵ ם (which was imagined to
come from heaven) rises, or
to ancient times.
צוּרי
ַהיּוֹם ֲה ַרת עוֹלָ םַ ,היּוֹם יַ ֲע ִמיד ַבּ ִמּ ְשׁ ָפּט כׇּ ל־יְ ֵ
עוֹלָ ִמיםִ ,אם כְּ ָבנִ ים ִאם כַּ ֲע ָב ִדיםִ .אם כְּ ָבנִ יםַ ,ר ֲח ֵֽמנוּ
כְּ ַר ֵחם ָאב ַעל ָבּנִ ים .וְ ִאם כַּ ֲע ָב ִדים ֵעינֵֽינוּ לְ ָך ְתלוּיוֹת,
תוֹציא כָ אוֹר ִמ ְשׁ ָפּ ֵֽטנוָּ ,איוֹם ָקדוֹשׁ. ד שׁ ְתּ ׇחנֵּֽנוּ וְ ִ
ַע ֶ
we Omit this paragraph on Shabbat:
ֲא ֶֽר ֶשׁת ְשׂ ָפ ֵֽתינוּ יֶ ֱע ַרב לְ ָפנֶֽ יָךֵ ,אל ָרם וְ נִ ָשּׂא,
יע ֵֽתנוּ,
וּמ ְק ִשׁיב לְ קוֹל ְתּ ִק ָ וּמ ֲאזִ יןַ ,מ ִבּיט ַ ֵמ ִבין ַ
וּב ָרצוֹןוּת ַק ֵבּל ְבּ ַר ֲח ִמים ְ ְ
רוֹנוֹתינוּ.
ֵֽ סֵֽ ֶדר זִ כְ
שׁוֹפרוֹת
ָ
. לְ ַד ֵבּר ִע ָמּם, ַעל ַעם ׇק ְד ֶֽשָׁך,בוֹדָך ֶֽ ְַא ָתּה נִ גְ לֵֽ ָית ַבּ ֲענַ ן כּ You revealed Yourself
. וְ נִ גְ לֵֽ ָית ֲעלֵ ֶיהם ְבּ ַע ְר ַפלֵּ י ֽט ַֹהר,קוֹלָך
ֶֽ ִמן ַה ָשּׁ ַֽמיִ ם ִה ְשׁ ַמ ְע ָתּם ֽית
ָ ֵ ַא ָתּה נִ גְ ל. Like the intro-
ductory poems to Mal-
,אשׁית ָח ְרדוּ ִמ ֶֽמּ ִ וּב ִריּוֹת ְבּ ֵר ְ ,ל־העוֹלָ ם כֻּ לּוֹ ָחל ִמ ָפּנֶֽ יָך ָ גַּ ם כׇּ khuyot and Zikhronot, this
poem dates back to the
,וּמ ְצ ֺות
ִ ָך תּוֹרה ָ לְ לַ ֵמּד לְ ַע ְמּ,לוֹתָך ַמלְ כֵּֽ נוּ ַעל ַהר ִסינַ י ְ ְָבּ ִהגּ fifth century (or earlier)
. וְ ִד ְבּרוֹת ׇק ְד ְשָׁך ִמלַּ ֲהבוֹת ֵאשׁ,קוֹלָך ֶֽ יעם ֶאת־הוֹד ֵ וַ ַתּ ְשׁ ִמ and exhibits some of the
features that characterize
.קוֹל שׁפר ֲעלֵ ֶיהם הוֹפָֽ ְע ָתּ
ָ וּב ְ ,וּב ָר ִקים ֲעלֵ ֶיהם נִ גְ לֵֽ ָית ְ ְבּקֹֹלת the transition from early
post-Biblical to medieval
liturgical poetry. There
:תוֹר ֶֽתָך
ָ כַּ כָּ תוּב ְבּ are four stresses in each
line, the same rhythm as
,וּב ָר ִקים
ְ וַ יְ ִהי קֹֹלת,ישׁי ִבּ ְהי ֹת ַה ֽבּ ֹ ֶקר ִ ִא וַ יְ ִהי ַביּוֹם ַה ְשּׁל in Aleinu, the prayer with
which the special sections
ל־ה ָעם
ָ וַ יֶּ ֱח ַרד כׇּ, וְ ק ֹל שׁ ָֹפר ָחזָ ק ְמאֹד,וְ ָענָ ן כָּ ֵבד ַעל ָה ָהר of Musaf began.
שמות יט טז.שׁר ַבּ ַמּ ֲחנֶ ה ֶ ֲא To Your holy people ַעל
מ ֶֹשׁה,שּׁפר הוֹלֵ ְך וְ ָחזֵ ק ְמאֹד ָ וַ יְ ִהי קוֹל ַה:ב וְ נֶ ֱא ַמר ַעם ָק ְד ֶ ֽשׁ ָך. The preposition
here is ַעל, literally “upon,”
שמות יט יט.ֹלהים יַ ֲענֶֽ נּוּ ְבקוֹל ִ יְ ַד ֵבּר וְ ָה ֱא as opposed to the more
usual ֶאל, “to.” The implica-
,ת־הלַּ ִפּ ִידם ַ ת־הקּוֹֹלת וְ ֶא ַ ל־ה ָעם ר ִֹאים ֶא ָ וְ כׇ:ג וְ נֶ ֱא ַמר tion could be that Israel
וַ יַּ ְרא ָה ָעם וַ יָּ נֻֽ עוּ,ת־ה ָהר ָע ֵשׁן
ָ וְ ֶא,וְ ֵאת קוֹל ַהשּׁ ָֹפר is no mere recipient of
revelation, but the vehicle
שמות כ טו.וַ יַּ ַע ְמדוּ ֵמ ָרח ֹק upon which God’s word is
carried into the world.
Allowing them to hear Your voice מיִ ם ִה ְשׁ ַמ ְע ָתּם קוֹלֶ ָֽך
ֽ ִַ ִמן ַה ָשּׁ. Deuteronomy 4:36.
Your sacred words וְ ִד ְבּרוֹת ָק ְד ְשׁ ָך. A reference to the Decalogue, which was revealed to the people Israel at
Sinai, accompanied by the sound of the shofar.
On the third day. All three verses from the Torah are taken from the description in Exodus of the revelation
on Mount Sinai. The first two (Exodus 19:16, 19) occur before the giving of the Decalogue, and the last (Exodus
20:15) after. This last verse, with its conflation of sight and sound—“the people saw the thunder and light-
ning”—conveys the full depth of the transformative experience of revelation.
Hal’luyah.
Hal’lu El b’kodsho, hal’luhu bi-r’ki∙a uzzo.
Hal’luhu vi-g’vurotav, hal’luhu k’rov gudlo.
Hal’luhu b’teika shofar, hal’luhu b’neiveil v’khinnor.
Hal’luhu b’tof u-mah.ol, hal’luhu b’minnim v’ugav.
Hal’luhu v’tziltz’lei shama, hal’luhu b’tziltz’lei t’ru∙ah.
Kol ha-n’shamah t’hallel yah, hal’luyah.
ֲא ֶֽר ֶשׁת ְשׂ ָפ ֵֽתינוּ יֶ ֱע ַרב לְ ָפנֶֽ יָךֵ ,אל ָרם וְ נִ ָשּׂא,
יע ֵֽתנוּ,
וּמ ְק ִשׁיב לְ קוֹל ְתּ ִק ָ וּמ ֲאזִ יןַ ,מ ִבּיט ַ ֵמ ִבין ַ
רוֹתינוּ.
שׁוֹפ ֵֽ
וּב ָרצוֹן סֵֽ ֶדר ְ וּת ַק ֵבּל ְבּ ַר ֲח ִמים ְ ְ
ָשׁ ַא ָתּה הוּא יהוה ֱאֹלהֵֽ ינוּ ָשׁ ַא ָתּה הוּא יהוה ֱאֹלהֵֽ ינוּ your divine presence
ֹ ׁ ְשכִ ינָ תו. The Hebrew word
]מּוֹתינוֵּֽ בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵ ֵמּוֹתינוּ] ו ֵֽ בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵ ֵו shekhinah has been used
for centuries to refer to
,יוֹצ ֵֽרנוּ
ְ ,ל־בּ ָשׂר ָ ֹלהי כׇ ֵ ֱא צוּר ַחיֵּֽינוּ,לְ עוֹלָ ם וָ ֶעד God’s immanence, the
ְבּ ָרכוֹת.אשׁית ִ יוֹצר ְבּ ֵר ֵ ָמגֵ ן יִ ְשׁ ֵֽענוּ ַא ָתּה הוּא presence of God that is
felt in the world. The word
הוֹדאוֹת לְ ִשׁ ְמָך ַהגָּ דוֹל ָ ְו נוֹדה לְּ ָך ֶ .לְ דוֹר וָ דוֹר shekhinah is grammatically
יתנוּ ָֽ ִל שׁ ֶה ֱחי
ֶ ַע,וְ ַה ָקּדוֹשׁ ַעל ַחיֵּֽינוּ,ר תּ ִהלָּ ֶֽתָך ְ וּנְ ַס ֵפּ feminine. Accordingly, the
Jewish mystical tradition
ן תּ ַחיֵּֽנוּ
ְ ֵ כּ.וְ ִקיַּ ְמ ָֽתּנוּ סוּרים ְבּיָ ֶֽדָך וְ ַעל ִ ַה ְמּ generally describes the
Divine Presence—known
וְ ֶת ֱאסוֹף,וּת ַקיְּ ֵֽמנוּ ְ ,מוֹתינוּ ַה ְפּקוּדוֹת לָ ְך ֵֽ נִ ְשׁ as the Shekhinah—in
,יּוֹתינוּ לְ ַח ְצרוֹת ׇק ְד ֶֽשָׁך ֵֽ ֻיָך שׁ ְבּכׇ ל־יוֹם ִע ָֽמּנוּ גָּ ל ֶ וְ ַעל נִ ֶֽסּ feminine imagery.
May all that lives thank You always, and praise Your name faithfully forever,
God of our deliverance and help.
Barukh atah Adonai, whose name is goodness and to whom praise is fitting.
168 rosh hashanah · musaf service · repetition of the aMIDAH – priestly blessing
If the kohanim do not bless the congregation, we continue here: AND GRANT YOU KIND-
NESS יחנֶּ ָֽךּ
ֻ ִ( וvi-h.uneka).
ָבּ ְרכֵֽ נוּ ַבּ ְבּ ָרכָ ה,]מּוֹתינוּ
ֵֽ בוֹתינוּ [וְ ִא
ֵֽ אֹלהי ֲא
ֵ ֱֵאֹלהֵֽ ינוּ ו This phrase is open to at
,תוּבה ַעל יְ ֵדי מ ֶֹשׁה ַע ְב ֶֽדָּך
ָ ְתּוֹרה ַהכּ ָ ַה ְמ ֻשׁלֶּֽ ֶשׁת ַבּ least two interpretations:
that God be kind to you,
: כָּ ָאמוּר,דוֹשָׁך ֶֽ ַעם ְק, כּ ֲֹהנִ ים,וּבנָ יו
ָ מוּרה ִמ ִפּי ַא ֲהר ֹן
ָ ָה ֲא or that God grant you
the capacity for kindness.
The latter interpretation
.כֵּ ן יְ ִהי ָרצוֹן .יְ ָב ֶרכְ ָך יהוה וְ יִ ְשׁ ְמ ֶֽרָך is attested to by the mi-
.כֵּ ן יְ ִהי ָרצוֹן . ֶֽיהוה פּנָ יו ֵא ֶֽליָך וִ ֻיחנּ
ָ יָ ֵאר drash: "God grant you the
understanding to be kind
.כֵּ ן יְ ִהי ָרצוֹן .ָך שׁלוֹם
ָ ְיהוה פּנָ יו ֵא ֶֽליָך וְ יָ ֵשׂם לָ יִ ָשּׂא to one another" (Numbers
Rabbah 11:6).
ֵחן וָ ֶֽח ֶסד וְ ַר ֲח ִמים,וּב ָרכָ ה ְ טוֹבה ָ ,ִשׂים ָשׁלוֹם ָבּעוֹלָ ם grant peace ִשׂים ָשׁלוֹם.
Every Jewish prayer service
ָבּ ְרכֵֽ נוּ ָאבִֽ ינוּ כֻּ לָּֽ נוּ כְּ ֶא ָחד.ָעלֵֽ ינוּ וְ ַעל כׇּ ל־יִ ְשׂ ָר ֵאל ַע ֶֽמָּך ends with a prayer for
תּוֹרת,ינוּ
ַ ֵֽ יהוה ֱאֹלה,אוֹר פּנֶֽ יָך נָ ַֽת ָתּ לָּֽ נוּ
ָ כִּ י ְב,אוֹר פּנֶֽ יָך
ָ ְבּ peace. The midrash says
that peace is one of the
,וּב ָרכָ ה וְ ַר ֲח ִמים וְ ַחיִּ ים ְ וּצ ָד ָקה ְ ,ַחיִּ ים וְ ַא ֲה ַבת ֶֽח ֶסד names of God. The words
of Sim Shalom, “grant
ל־עת
ֵ ְבּכׇ,ת־ע ְמָּך יִ ְשׂ ָר ֵאל ַ ְך א ֶ וְ טוֹב ְבּ ֵעינֶֽ יָך לְ ָב ֵר.וְ ָשׁלוֹם peace,” are related directly
.לוֹמָך
ֶֽ ל־שׁ ָעה ִבּ ְשׁ ָ וּבכְׇ to the conclusion of Birkat
Kohanim, the priestly
blessing: “May God grant
נִ זָּ כֵ ר וְ נִ כָּ ֵתב,טוֹבה
ָ וּפ ְרנָ ָסה
ַ ְבּ ָרכָ ה וְ ָשׁלוֹם,ְבּסֵֽ ֶפר ַחיִּ ים You peace.” Additionally,
טוֹבים ִ לְ ַחיִּ ים,ל־ע ְמָּך ֵבּית יִ ְשׂ ָר ֵאל
ַ ֲאנַֽ ְחנוּ וְ כׇ,לְ ָפנֶֽ יָך the paragraph uses the
metaphor of the light
.וּלְ ָשׁלוֹם of God’s face as bestow-
ing blessing. Thus, this
b’rakhah is traditionally
.ָך שׁנוֹת ַחיִּ ים
ְ ְיוֹסיפוּ לִֽ ְ ו, כִּ י ִבי יִ ְרבּוּ יָ ֶֽמיָך:וְ נֶ ֱא ַמר recited at all services at
.ֹלהים ַחיִּ ים
ִ ֱא,ים תּכְ ְתּבֵֽ נוִּ טוֹב ִ לְ ַחיִּ ים which Birkat Kohanim is
recited. On fast days such
,כׇּ ְתבֵֽ נוּ ְבּסֵֽ ֶפר ַה ַחיִּ ים as Yom Kippur, Birkat
Kohanim is recited at all
ַחיִּ ים,ֹלהיכֶ ם
ֵ וְ ַא ֶתּם ַה ְדּ ֵב ִקים ַבּיהוה ֱא:כַּ כָּ תוּב services throughout the
.כֻּ לְּ כֶ ם ַהיּוֹם day.
inscribe us for a
good life טוֹבים ִ לְ ַחיִּ ים
( ִתּ ְכ ְתּ ֵבֽנוּl’h.ayyim tovim
tikht’veinu). A final plea for
a year of life, a good life.
169 rosh hashanah · musaf service · repetition of the aMIDAH – priestly blessing
The ark is opened. ַ . The piyyut isהיּוֹם today
יּוֹם תּ ַא ְמּצֵֽ נוָּ ,א ֵמן. ְ ַה an alphabetical acrostic,
though it has become com-
יּוֹם תּ ָב ְרכֵֽ נוָּ ,א ֵמן. ְ ַה mon to recite only the first
four verses, a verse in the
יּוֹם תּגַ ְדּלֵֽ נוָּ ,א ֵמן. ְ ַה middle, and three conclud-
טוֹבהָ ,א ֵמן. יּוֹם תּ ְד ְר ֵֽשׁנוּ לְ ָ ִ ַה ing ones.
ְ .כּ ַהיּוֹם On a day like this
טוֹביםָ ,א ֵמן. יּוֹם תּכְ ְתּבֵֽ נוּ לְ ַחיִּ ים ִ ִ ַה Presumably at a moment
ת־תּ ִפלָּ ֵֽתנוָּ ,א ֵמן.
וּב ָרצוֹן ֶא ְ יּוֹם תּ ַק ֵבּל ְבּ ַר ֲח ִמים ְ ְ ַה like this, when our sins have
been forgiven, we face God,
ע שׁוְ ָע ֵֽתנוָּ ,א ֵמן.
יּוֹם תּ ְשׁ ַמ ַ ִ ַה the congregation, and the
יּוֹם תּ ְת ְמכֵֽ נוּ ִבּ ִימין ִצ ְד ֶֽקָךָ ,א ֵמן.
ִ ַה world in purity.
ן שׁלֵ ם,
וּשׂ ֵמ ִחים ְבּ ִבנְ יַ ָיאנוּ ָשׂ ִשׂים ְ ה תּ ִב ֵֽ
כְּ ַהיּוֹם ַהזֶּ ְ
יאוֹתים ֶאל ַהר ׇק ְד ִשׁי, יאָך :וַ ֲה ִב ִכַּ כָּ תוּב ַעל יַ ד נְ ִב ֶֽ
ית תּ ִפלָּ ה יִ ָקּ ֵרא
ית תּ ִפלָּ ִתי ,כִּ י ֵב ִיתי ֵבּ ְ וְ ִשׂ ַמּ ְח ִתּים ְבּ ֵב ְ
וּב ָרכָ ה וְ ַר ֲח ִמים וְ ַחיִּ ים וְ ָשׁלוֹםוּצ ָד ָקה ְ ל־ה ַע ִמּיםְ . לְ כׇ ָ
ל־יוֹשׁ ֵבי ֵת ֵבל ַעד ָהעוֹלָ ם. ְ יִ ְהיֶ ה לָּֽ נוּ לְ כׇ ל־יִ ְשׂ ָר ֵאל וּלֽ כׇ
עוֹשׂה ַה ָשּׁלוֹם. רוְּך א ָתּה יהוהֵ , ַ ָבּ
May the prayers and pleas of all Israel be accepted by their Creator in
heaven. And respond with: Amen.
May abundant peace from heaven, and life, come to us and to all Israel.
And respond with: Amen.
May the One who brings harmony on high, bring harmony to us and to
all Israel [and to all who dwell on earth].
And respond with: Amen.
Oseh shalom bi-m’romav hu ya.aseh shalom aleinu v’al kol yisra.el
[v’al kol yosh’vei teiveil], v’imru amen.
A Final Teaching
Rabbi Elazar taught in the name of Rabbi H.anina: Disciples of
the Sages increase peace in the world, as it was said by the prophet
Isaiah: “When all of your children are instructed by Adonai,
great will be the peace of your children.” The second mention of
“your children” (banayikh) means all who have true understand-
ing (bonayikh), like disciples of the Sages; they too are taught of
Adonai, serving and blessed with peace. And thus it is written in
the Book of Psalms: “Those who love Your Torah have great peace;
nothing makes them stumble.” And it is also written: “May there
be peace within your walls, security within your gates. For the sake
of my brethren and companions I say: May peace reside within
you. For the sake of the House of Adonai I will seek your welfare.”
“May Adonai grant God’s people dignity; may Adonai bless
God’s people with peace.”
In some congregations, the service continues with Kaddish D’rabbanan, p. 41.
. ֵאין עוֹד, וְ ַעל ָה ָֽא ֶרץ ִמ ָֽתּ ַחת,ֹלהים ַבּ ָשּׁ ַֽמיִ ם ִמ ַֽמּ ַעל ִ ָה ֱא Establishing in the
world the sovereignty
of the Almighty לְ ַת ֵּקן
לִ ְראוֹת ְמ ֵה ָרה ְבּ ִת ְפ ֶֽא ֶרת,ַעל כֵּ ן נְ ַקוֶּ ה לְ ָך יהוה ֱאֹלהֵֽ ינוּ עוֹ לָ ם ְ ּב ַמלְ כוּת ַׁש ַ ּדי. Begin-
, לְ ַה ֲע ִביר גִּ לּוּלִ ים ִמן ָה ָֽא ֶרץ וְ ָה ֱאלִ ילִ ים כָּ רוֹת יִ כָּ ֵרתוּן,ֻעזֶּֽ ָך ning in the nineteenth cen-
tury, this phrase came to
,ל־בּנֵ י ָב ָשׂר יִ ְק ְראוּ ִב ְשׁ ֶֽמָך ְ וְ כׇ,כוּת שׁ ַדּי
ַ ְלְ ַת ֵקּן עוֹלָ ם ְבּ ַמל be seen as similar to Isa-
iah’s call to be a light unto
.ל־ר ְשׁ ֵעי ָֽא ֶרץ
ִ לְ ַה ְפנוֹת ֵא ֶֽליָך כׇּ the nations, and was inter-
,ל־בּ ֶרְך
ֶֽ ָך תּכְ ַרע כׇּ ִ ְ כִּ י ל,ל־יוֹשׁ ֵבי ֵת ֵבלְ יַ כִּֽ ירוּ וְ יֵ ְדעוּ כׇּ preted as a call to universal
justice. In this vein, the
, לְ ָפנֶֽ יָך יהוה ֱאֹלהֵֽ ינוּ יִ כְ ְרעוּ וְ יִ ֽפּ ֹלוּ.ִתּ ָשּׁ ַבע כׇּ ל־לָ שׁוֹן phrase l’takken olam לְ ַת ֵּקן
עוֹ לָ םwas understood to
.כוּתָךֶֽ ְ וִ ַיק ְבּלוּ כֻ לָּ ם ֶאת־עוֹל ַמל.בוֹד שׁ ְמָך יְ ָקר יִ ֵֽתּנוּ ִ ְוְ לִ כ mean “to repair the world,”
כִּ י ַה ַמּלְ כוּת.ֹלְך עלֵ ֶיהם ְמ ֵה ָרה לְ עוֹלָ ם וָ ֶעד ֲ וְ ִת ְמ to be partners with God in
achieving a time of peace
◁ כַּ כָּ תוּב.לוְֹך בּכָ בוֹד ְ ד תּ ְמ
ִ וּלְ ֽעוֹלְ ֵמי ַע,ֶשׁלְּ ָך ִהיא and righteousness. Even
earlier, Maimonides (12th
וְ ָהיָ ה יהוה: וְ נֶ ֱא ַמר. יהוה יִ ְמֹלְך לְ ע ֹלָ ם וָ ֶעד:תוֹר ֶֽתָך ָ ְבּ century) had argued that
, ַבּיּוֹם ַההוּא יִ ְהיֶ ה יהוה ֶא ָחד,ל־ה ָֽא ֶרץ ָ לְ ֶֽמלֶ ְך ַעל כׇּ the single most important
characteristic of God’s sov-
.וּשמוֹ ֶא ָחד ְ ereignty would be an end
to one people dominating
another.
Aleinu
It is for us to praise the ruler of all, to acclaim the Creator, who has not
made us merely a nation, nor formed us as all earthly families, nor given
us an ordinary destiny.
a And so we bow, acknowledging the supreme sovereign, the Holy One,
who is praised—the One who spreads out the heavens and establishes
the earth, whose glorious abode is in the highest heaven, whose powerful
presence is in the loftiest heights. This is our God, none else; ours is the
true sovereign, there is no other. As it is written in the Torah: “Know this
day and take it to heart, that ADONAI is God in heaven above and on earth
below; there is no other.”
Aleinu l’shabbei.ah. la-adon ha-kol, la-teit g’dullah l’yotzeir b’reishit,
she-lo asanu k’goyei ha-aratzot, v’lo samanu k’mishp’h.ot ha-adamah,
she-lo sam h.elkeinu ka-hem, v’goraleinu k’khol hamonam.
a Va-anah.nu kor’im u-mishtah.avim u-modim,
lifnei melekh malkhei ha-m’lakhim, ha-kadosh barukh hu.
She-hu noteh shamayim v’yoseid aretz, u-moshav y’karo ba-shamayim mi-ma.al,
u-sh’khinat uzzo b’govhei m’romim, hu eloheinu ein od. Emet malkeinu efes zulato,
ka-katuv b’torato: v’yadata ha-yom va-hasheivota el l’vavekha, ki Adonai hu ha-Elohim
ba-shamayim mi-ma.al, v’al ha-aretz mi-tah.at, ein od.
And so, ADONAI our God, we await You, that soon we may behold Your
strength revealed in full glory, sweeping away the abominations of the earth,
obliterating idols, establishing in the world the sovereignty of the Almighty.
All flesh will call out Your name—even the wicked will turn toward You. Then
all who live on earth will recognize and understand that to You alone all knees
must bend and allegiance be sworn. All will bow down and prostrate them-
selves before You, ADONAI our God, honor Your glorious name, and accept
the obligation of Your sovereignty. May You soon rule over them forever and
ever, for true dominion is Yours; You will rule in glory until the end of time.
As is written in Your Torah: “ADONAI will reign forever and ever.” And as the
prophet said: “ADONAI shall be acknowledged sovereign of all the earth. On
that day ADONAI shall be one, and the name of God, one.”
V’ne.emar: v’hayah Adonai l’melekh al kol ha-aretz,
ba-yom ha-hu yihyeh Adonai eh.ad, u-sh’mo eh.ad.
Mourners:
Yitbarakh v’yishtabah. v’yitpa∙ar v’yitromam v’yitnassei v’yit.haddar
v’yit∙alleh v’yit.hallal sh’meih d’kudsha b’rikh hu l’eilla l’eilla mi-kol
birkhata v’shirata tushb’h.ata v’neh.amata da-amiran b’alma v’imru
amen.
Y’hei sh’lama rabba min sh’mayya v’h.ayyim aleinu v’al kol yisra∙el
v’imru amen.
Oseh shalom bi-m’romav hu ya.aseh shalom aleinu v’al kol yisra.el [v’al
kol yosh’vei teiveil], v’imru amen.
ת פּ ֵר ָידה
ִבּ ְרכַּ ְ
ה תּכָּ ֵֽתבוּ וְ ֵת ָח ֵֽתמוּ.
טוֹב ִ
לְ ָשׁנָ ה ָ
After the bread is cast into the water, one of the following may be recited:
א
None shall hurt or destroy in all My holy mountain, for the
love of ADONAI shall fill the earth as the waters fill the sea.
Isaiah 11:9
ב
For this is like the waters of Noah to Me; for just as I have
sworn that the waters of Noah should no more flood the earth;
so have I sworn that I will not be angry with you, nor rebuke
you. For the mountains may move and the hills shake; but My
kindness shall not depart from you, nor shall my covenant of
peace be taken away—says ADONAI, who has taken you back
in love. Isaiah 54:9–10
. ַהלְ לוּ־יָ הּ. ֵמ ַע ָתּה וְ ַעד־עוֹלָ ם,וַ ֲאנַֽ ְחנוּ נְ ָב ֵרְך יָ הּ We shall praise וַ ֲאנַ ְֽחנוּ
נְ ָב ֵר ְך יָ הּ. Psalm 115:18.
ADONAI HAS ASSURED A
. נְ ֻאם יהוה,יּוֹן גּוֹאל וּלְ ָשׁ ֵבי פֶֽ ַשׁע ְבּיַ ֲעק ֹב ֵ וּבא לְ ִצ ָ REDEEMER ו ָּבא לְ צִ ּיוֹ ן. This
,רוּחי ֲא ֶשׁר ָע ֶֽליָך ִ , ָא ַמר יהוה,אוֹתם ָ וַ ֲאנִ י זֹאת ְבּ ִר ִיתי collection of biblical verses
is known as the Kedushah
וּמ ִפּי זַ ְר ֲעָך
ִ לֹא־יָ ֽמוּשׁוּ ִמפִּֽ יָך,ר־שׂ ְמ ִתּי ְבּפִֽ יָך ַֽ ְוּד ָב ַרי ֲא ֶשׁ D’sidra, most likely because
it was recited after Torah
. ֵמ ַע ָתּה וְ ַעד־עוֹלָ ם, ָא ַמר יהוה,וּמ ִפּי זֶֽ ַרע זַ ְר ֲעָך ִ study (sidra, the weekly
.ב תּ ִהלּוֹת יִ ְשׂ ָר ֵאל ְ יוֹשׁ ֵ ,◁ וְ ַא ָתּה ָקדוֹשׁ Torah portion). It is part
of the concluding section
ָקדוֹשׁ ָקדוֹשׁ ָקדוֹשׁ יהוה:וְ ָק ָרא זֶ ה ֶאל־זֶ ה וְ ָא ַמר of the weekday morning
service, but is recited at the
ן דּיןֵ ין דּין ִמֵ ִוּמ ַק ְבּל ְ .ל־ה ָֽא ֶרץ כְּ בוֹדוֹ ָ ְמלֹא כׇ,ְצ ָבאוֹת afternoon service on Shab-
,ית שׁכִ ינְ ֵתּהּ
ְ רוֹמא ִעלָּ ָאה ֵבּ ָ ישׁ בּ ְשׁ ֵמי ְמ ִ ַק ִדּ:וְ ָא ְמ ִרין bat and festivals.
Kedushah D’sidra consists
ַק ִדּישׁ לְ ָעלַ ם וּלְ ָעלְ ֵמי,בוּר ֵתּהּ ְ ְעוֹבד גּ ַ ישׁ על ַא ְר ָעא ַ ַק ִדּ of four sections: verses of
comfort from the prophet
.ל־א ְר ָעא זִ יו יְ ָק ֵרהּ
ַ ַמלְ יָ א כׇ, יהוה ְצ ָבאוֹת,ָעלְ ַמיָּ א Isaiah (59:20–21); a state-
: וָ ֶא ְשׁ ַמע ַא ֲח ַרי קוֹל ַֽר ַעשׁ גָּ דוֹל,◁ וַ ִתּ ָשּׂ ֵֽאנִ י ֽר ַוּח ment of God’s holiness
(Psalm 22:40), followed
וְ ִשׁ ְמ ֵעת,רוּחא ָ וּנְ ָטלַֽ ְתנִ י.ָבּרוְּך כְּ בוֹד יהוה ִמ ְמּקוֹמוֹ by verses of holiness that
are included in all versions
ְבּ ִריְך יְ ָק ָרא: דּ ְמ ַשׁ ְבּ ִחין וְ ָא ְמ ִרין,יא
ִ ִַבּ ְת ַרי ָקל זִֽ ַיע ַסגּ of the Kedushah of the
.ית שׁכִ ינְ ֵתּהְּ ַדיהוה ֵמ ֲא ַתר ֵבּ Amidah (Isaiah 6:3, Ezekiel
3:12, and Exodus 15:18), to-
כוּתהּ ָק ֵאם לְ ָעלַ ם ֵ ְ יהוה ַמל.◁ יהוה יִ ְמֹלְך לְ ע ֹלָ ם וָ ֶעד gether with their Aramaic
translation (shown here
.וּלְ ָעלְ ֵמי ָעלְ ַמיָּ א in gray type); verses about
God’s forgiving nature
,ֹלהי ַא ְב ָר ָהם יִ ְצ ָחק וְ יִ ְשׂ ָר ֵאל ֲאב ֵֹֽתינוֵּ יהוה ֱא (1 Chronicles 29:18; Psalms
78:38, 86:5, 119:142; Micah
,ׇשׁ ְמ ָרה־זֹּאת לְ עוֹלָ ם לְ י ֵֶֽצר ַמ ְח ְשׁבוֹת לְ ַבב ַע ֶֽמָּך 7:20; Psalms 68:20, 46:8,
.וְ ָהכֵ ן לְ ָב ָבם ֵא ֶֽליָך 84:13, 20:10); and a passage
about the truth of Torah
, וְ ִה ְר ָבּה לְ ָה ִשׁיב ַאפּוֹ,וְ הוּא ַרחוּם יְ כַ ֵפּר ָען וְ לֹא יַ ְשׁ ִחית (found on the following
page), which concludes
.ל־ח ָמתוֹ ֲ וְ לֹא־יָ ִעיר כׇּ with additional verses.
. וְ ַרב ֶֽח ֶסד לְ כׇ ל־ק ְֹר ֶֽאיָך,כִּ י ַא ָתּה ֲאד ֹנָ י טוֹב וְ ַסלָּ ח Unlike other versions of
the Kedushah, this version
.תוֹר ְתָך ֱא ֶמת ָ ְ ו,ִצ ְד ָק ְתָך צֶֽ ֶדק לְ עוֹלָ ם includes quotations from
(continued)
ADONAI has assured a redeemer for Zion, for those of the House of
Jacob who turn from sin. ADONAI has said: “This is My covenant
with them: My spirit shall remain with you and with your descen-
dants. My words shall be upon your lips and upon the lips of your
children and your children’s children, now and forever.”
And You, O Holy One, are enthroned through the praises of the people
Israel.
The angels on high called out one to another: “Holy, holy, holy is Adonai
Tz’va·ot, the whole world is filled with God’s glory.”
Kadosh, kadosh, kadosh Adonai Tz’va∙ot, m’lo khol ha-aretz k’vodo.
They receive sanction from one another, saying: “Adonai Tz’va·ot is holy
in the highest heavens, holy on the earth, and holy forever, through-
out all time; the radiance of God’s glory fills the whole world.”
Then a wind lifted me up and I heard the sound of a great rushing
behind me, saying: “Praised is ADONAI’s glory wherever God dwells.”
Barukh k’vod Adonai mi-m’komo.
ADONAI will reign forever and ever.
Adonai yimlokh l’olam va∙ed.
ADONAI, God of our ancestors Abraham, Isaac, and Israel, impress this
always upon Your people, and direct our hearts toward You.
God, being merciful, grants atonement for sin and does not destroy.
Time and again God restrains wrath, refusing to let rage be all-
consuming.
You, ADONAI, are kind and forgiving, loving to all who call upon You.
Your righteousness is everlasting; Your Torah is truth.
יוֹם־ק ְר ֵֽאנוּ.
ׇ יעהַ ,ה ֶֽמּלֶ ְך יַ ֲענֵֽנוּ ְב
הוֹשׁ ָ
יהוה ִֽ רוּך praised is our god ָבּ ְ
. This sentenceהוּא ֱאל ֵ ֹֽהינוּ
ינוּ ,שׁ ְבּ ָר ָֽאנוּ לִ כְ בוֹדוֹ ,וְ ִה ְב ִדּילָֽ נוּ ִמן
ֶ ָבּרוְּך הוּא ֱאֹלהֵֽ begins the prayerful ending
of this passage. The phrase
נוּ תּוֹרת ֱא ֶמת ,וְ ַחיֵּ י עוֹלָ ם נָ ַטע ְבּתוֹכֵֽ נוּ. ַ תּוֹעים ,וְ נָֽ ַתן לָֽ
ַה ִ “not labor in vain, nor
shall our children suffer
תוֹרתוֹ וְ יָ ֵשׂם ְבּלִ בֵּֽ נוּ ַא ֲה ָבתוֹ וְ יִ ְר ָאתוֹ, הוּא יִ ְפ ַתּח לִ בֵּֽ נוּ ְבּ ָ confusion” is taken from
ב שׁלֵ ם ,לְ ַֽמ ַען לֹא נִ יגַ ע וְ לַ ֲעשׂוֹת ְרצוֹנוֹ וּלְ ׇע ְבדוֹ ְבּלֵ ָב ָ Isaiah 65:23, but in its
context here it may also
לָ ִריק ,וְ לֹא נֵ לֵ ד לַ ֶבּ ָהלָ ה. be understood as “that we
בוֹתינוּ אֹלהי ֲא ֵֽ
יְ ִהי ָרצוֹן ִמלְּ ָפנֶֽ יָך ,יהוה ֱאֹלהֵֽ ינוּ וֵ ֵ may not act meaninglessly
”or sow confusion.
ינוּ] ,שׁנִּ ְשׁמ ֹר ֻח ֶֽקּיָך ָבּעוֹלָ ם ַהזֶּ ה ,וְ נִ זְ כֶּ ה ֶ מּוֹת
[וְ ִא ֵֽ לְ ַ ֽמ ַען thus i will sing
וּב ָרכָ ה ,לִ ְשׁנֵ י יְ מוֹת שׁ טוֹבה ְ
ָ וְ נִ ְחיֶ ה וְ נִ ְר ֶאה ,וְ נִ ַיר . Psalm 30:13.יְ זַ ֶמּ ְר ָך
ָבּ ְ
ַה ָמּ ִֽשׁ ַיח ,וּלְ ַחיֵּ י ָהעוֹלָ ם ַה ָבּא. רוּך blessed is the one
ַ Jeremiah 17:7.הגֶּ ֶֽבר
אוֹדךָּ .
ֹלהי לְ עוֹלָ ם ֶֽ לְ ַֽמ ַען יְ זַ ֶמּ ְרָך כָ בוֹד וְ לֹא יִ דּ ֹם ,יהוה ֱא ַ ִבּ ְטחוּ trust in adonai
ַ . Isaiah 26:4.ביהוה
רוְּך הגֶּֽ ֶבר ֲא ֶשׁר יִ ְב ַטח ַבּיהוה ,וְ ָהיָ ה יהוה ִמ ְב ַטחוֹ. ַ ָבּ
those who love you
י־עד ,כִּ י ְבּיָ הּ יהוה צוּר עוֹלָ ִמים. ִבּ ְטחוּ ַביהוה ֲע ֵד ַ . Psalm 9:11.וְ יִ ְב ְטחוּ ְב ָך
א־עזַֽ ְב ָתּ דּ ְ ֹר ֶֽשׁיָך יהוה.
י שׁ ֶֽמָך ,כִּ י ל ֹ ָ
יוֹד ֵע ְ◁ וְ יִ ְב ְטחוּ ְבָך ְ יהוה adonai . . . exalts
יל תּוֹרה וְ יַ ְא ִדּיר.
ָ יהוה ָח ֵפץ לְ ַֽמ ַען ִצ ְדקוֹ ,יַ גְ ִדּ ָ . Isaiah 42:21.חפֵ ץ
May God’s great name
. Whenever theיְ ֵהא ְׁש ֵמ ּה
ֲח ִצי ַק ִדּישׁ people Israel enter the syn-
agogue and house of study
עוּתהּ,
א דּי ְב ָרא ,כִּ ְר ֵשׁ שׁ ֵמהּ ַר ָבּאְ ,בּ ָעלְ ָמ ִיִ ְתגַּ ַדּל וְ יִ ְת ַק ַדּ ְ יְ ֵהא ְׁש ֵמ ּה and proclaim:
ל־בּית
וּב ַחיֵּ י ְדכׇ ֵ
יוֹמיכוֹן ְ וּב ֵכוּתהּ ְבּ ַחיֵּ יכוֹן ְ
יְך מלְ ֵ וְ יַ ְמלִ ַ ַר ָ ּבא ְמ ָב ַר ְך לְ ָעלַ ם וּלְ ָעלְ ֵמי
ָ (Y’hei sh’meih rabbaעלְ ַמ ָ ּיא
וּבזְ ַמן ָק ִריב ,וְ ִא ְמרוּ ָא ֵמן.
יִ ְשׂ ָר ֵאלַ ,בּ ֲעגָ לָ א ִ m’varakh l’alam u-l’almei
almayya), “May God’s great
name be acknowledged
יְ ֵהא ְשׁ ֵמהּ ַר ָבּא ְמ ָב ַרְך לְ ָעלַ ם וּלְ ָעלְ ֵמי ָעלְ ַמיָּ א. forever and ever,” the Holy
One nods and says: “Happy
רוֹמם וְ יִ ְתנַ ֵשּׂא וְ יִ ְת ַה ַדּר
יִ ְת ָבּ ַרְך וְ יִ ְשׁ ַתּ ַבּח וְ יִ ְת ָפּ ַאר וְ יִ ְת ַ is the sovereign in whose
הּ דּ ֻק ְד ָשׁאְ ,בּ ִריְך הוּא ,לְ ֵֽעלָּ א ל שׁ ֵמ ְ וְ יִ ְת ַעלֶּ ה וְ יִ ְת ַהלַּ ְ house such praise is spo-
ken” (Babylonian Talmud,
א תּ ְשׁ ְבּ ָח ָתא וְ נֶ ָח ָמ ָתאל־בּ ְרכָ ָתא וְ ִשׁ ָיר ָת ֻ לְ ֵֽעלָּ א ִמכׇּ ִ Berakhot 3a).
H.atzi Kaddish
May God’s great name be exalted and hallowed throughout the created
world, as is God’s wish. May God’s sovereignty soon be established, in
your lifetime and in your days, and in the days of all the House of Israel.
And respond with: Amen.
May God’s great name be acknowledged forever and ever!
Y’hei sh’meih rabba m’varakh l’alam u-l’almei almayya.
On days other than Shabbat, we continue with the Amidah on page 187.
Leader:
A Acclaim ADONAI with me; let us exalt God’s name together.
Congregation and leader:
Yours, ADONAI, is the greatness, the power, the splendor, the triumph,
and the majesty—for all in heaven and on earth is Yours. Yours is the sov-
ereignty, above all else. Exalt ADONAI our God, and bow down at God’s
throne, for our God is holy. Exalt ADONAI our God, bow toward God’s
holy mountain, for ADONAI our God is holy.
L’kha Adonai ha-g’dullah v’ha-g’vurah
v’ha-tiferet v’ha-neitzah. v’ha-hod,
ki khol ba-shamayim u-va-aretz.
L’kha Adonai ha-mamlakhah v’ha-mitnassei l’khol l’rosh.
Rom’mu Adonai eloheinu v’hishtah.avu la-hadom raglav,
kadosh hu.
Rom’mu Adonai eloheinu v’hishtah.avu l’har kodsho,
ki kadosh Adonai eloheinu.
גּוֹים ְבּ ַה ְפ ִר ֖ידוֹ ִ֔ יוֹן ֙ ְ ח ְבּ ַהנְ ֵ֤חל ֶעל:אמרוּ לָֽ ְך ְ ֹ ֦וְ יַ ֵ֔גּ ְדָך זְ ֵקנֶ֖ יָך וְ י
Verse 1. The instru-
ments of God’s creation
כִּ֛ י ט:ְבּנֵ֣ י ָא ָ֑דם יַ ֵצּ ֙ב גְּ ֻב ֹ֤לת ַע ִ֔מּים לְ ִמ ְספַּ֖ ר ְבּנֵ֥ י יִ ְשׂ ָר ֵֽאל are witnesses to God’s
word. “Heaven and
הוּ ְבּ ֶ֣א ֶרץ ֙ י יִ ְמ ָצ ֵ ֨א:ֵ֥חלֶ ק יהו֖ ה ַע ֑מּוֹ יַ ֲע ֖ק ֹב ֶ֥ח ֶבל נַ ֲחלָ ֽתוֹ earth” function here as
הוּ יְ ֤בוֹנְ ֵ֔נהוּ יִ ְצּ ֶ֖רנְ הוּ
֙ ְוּב ֖ת ֹהוּ יְ לֵ֣ ל יְ ִשׁ ֑מ ֹן יְ ס ְֹב ֶ֨בנְ ִמ ְד ָ֔בּר
objective onlookers, who
serve as witnesses to the
כְּ ֶ֨נ ֶשׁ ֙ר יָ ִ֣עיר ִקנּ֔ וֹ ַעל־גּוֹזָ לָ֖ יו יְ ַר ֵ֑חף יִ ְפ ֥ר ֹשׂ יא:ישׁוֹן ֵעינֽ וֹ ֦ כְּ ִא
poem’s charges and the
fairness of God’s punish-
יב יהו֖ ה ָבּ ָ֣דד יַ נְ ֶ֑חנּוּ:ל־א ְב ָר ֽתוֹ ֶ כְּ נָ ָפ ֙יו יִ ָקּ ֵ֔חהוּ יִ ָשּׂ ֵ֖אהוּ ַע ment of Israel. Verse 4.
:וְ ֵ֥אין ִע ֖מּוֹ ֵ֥אל נֵ כָֽ ר
This verse introduces the
first theme of the poem:
God has treated Israel
justly. Rock צוּר. Tzur; this term for God expresses the idea that the
deity is a source of refuge, a protector. Protecting forts were located on
high rocky hills. Verse 5. unworthy Children מוּמם ָ ל ֹא ָבּנָ יו. The poem
uses a parent-child metaphor to express God’s relationship with Israel.
Israel, in contrast to God, is faithless and perfidious, a “crooked, perverse
generation.” There is a dual edge to this metaphor: a child’s sinfulness
against a parent is especially wrongful, but the parent, loving the child,
will certainly take the child back when the child is ready to return. The
translation of this verse is a paraphrase because the text is difficult and
the meaning of the Hebrew is uncertain. Verse 6. Continuing with the
parent-child metaphor, the poem now addresses the Israelites directly.
They are charged with responding to God’s benefactions with ingratitude
and rebellion. Verse 8. Most High ֶעלְ יוֹן. Elyon is frequently used in the
Bible (primarily in poetic passages) as a title of God. Here it emphasizes
God’s supremacy over all beings that Israel may have considered divine.
The demand that Israel worship only God connects the reading to a ma-
jor theme of Rosh Hashanah: God’s sovereignty. Verse 11. God led Israel
safely through the desert in the manner of an eagle, who is said to train
its young to fly and catches them on its back when they tire or fall.
psalm 24
A Song of David.
The earth is ADONAI’s in all its fullness, the land and all who dwell on it.
For it was God who founded it upon the seas, and set it firm upon the
flowing streams. Who may ascend the mount of ADONAI? Who may
come forward in God’s sanctuary? One who has clean hands and a pure
heart, who has not taken God’s name in vain, nor sworn deceitfully.
One such as this will receive ADONAI’s blessing, a just reward from
God, the deliverer. This generation searches for You; like Jacob, seeks
Your presence, selah. Open up, arched gateways—open up, doors of the
world; may the sovereign who is exalted enter. Who is the sovereign
who is exalted? ADONAI, mighty and triumphant, triumphant in battle.
Open up, arched gateways—open up, doors of the world; may the
sovereign who is exalted enter. Who is the sovereign who is exalted?
Adonai Tz’va·ot is the sovereign who is exalted. Selah.
Ladonai ha-aretz u-m’lo·ah, teiveil v’yosh’vei vah.
Ki hu al yammim y’sadah, v’al n’harot y’khon’neha.
Mi ya·aleh v’har Adonai, u-mi yakum bi-m’kom kodsho.
N’ki khappayim u-var leivav, asher lo nasa la-shav nafshi, v’lo nishba l’mirmah.
Yissa v’rakhah mei-eit Adonai, u-tz’dakah mei-elohei yish.o.
Zeh dor dor’shav m’vakshei fanekha ya·akov, selah.
S’u sh’arim rasheikhem, v’hinnas’u pith.ei olam, v’yavo melekh ha-kavod.
Mi zeh melekh ha-kavod, Adonai izzuz v’gibbor, Adonai gibbor milh.amah.
S’u sh’arim rasheikhem, v’hinnas’u pith.ei olam, v’yavo melekh ha-kavod.
Mi hu zeh melekh ha-kavod, Adonai Tz’va·ot hu melekh ha-kavod, selah.
H.atzi Kaddish
May God’s great name be exalted and hallowed throughout the created
world, as is God’s wish. May God’s sovereignty soon be established, in
your lifetime and in your days, and in the days of all the House of Israel.
And respond with: Amen.
May God’s great name be acknowledged forever and ever!
Y’hei sh’meih rabba m’varakh l’alam u-l’almei almayya.
May the name of the Holy One be acknowledged and celebrated, lauded
and worshipped, exalted and honored, extolled and acclaimed—though
God, who is blessed, b’rikh hu, is truly far beyond all acknowledgment
and praise, or any expressions of gratitude or consolation ever spoken in
the world. And respond with: Amen.
, ֶֽמלֶ ְך ָח ֵפץ ַבּ ַחיִּ ים,זׇ כְ ֵֽרנוּ לְ ַחיִּ ים Remember us זָ כְ ֵ ֽרנ ּו. This
brief anonymous and an-
,וְ כׇ ְתבֵֽ נוּ ְבּסֵֽ ֶפר ַה ַחיִּ ים cient poem, added at each
.ֹלהים ַחיִּ ים ִ לְ ַמ ַענְ ָך ֱא service during the High
Holy Day season, stresses
the theme that God trea-
Version with Patriarchs and Matriarchs: Version with Patriarchs:
sures life.
וּפוֹקד
ֵ ֶֽמלֶ ְך עוֹזֵ ר .וּמגֵ ן
ָ וּמוֹשׁ ַיע
ִֽ ֶֽמלֶ ְך עוֹזֵ ר Shield of Abraham ָמגֵ ן
.וּמגֵ ן
ָ וּמוֹשׁ ַיע ִֽ ָמגֵ ן,רוְּך א ָתּה יהוה
ַ ָבּb ַא ְב ָר ָהם. After Genesis 15:1.
ָמגֵ ן,רוְּך א ָתּה יהוה ַ ָבּb .ַא ְב ָר ָהם Guardian of Sarah ּפוֹ ֵקד
ָש ָׂרה. Or: “the One who
.וּפוֹקד ָשׂ ָרה
ֵ ַא ְב ָר ָהם remembered Sarah” (after
Genesis 21:1). We, who
stand here today, are the
fruit of God’s promise to
Abraham and Sarah.
The Kedushah
Let us hallow Your name in this world as it is hallowed in the
high heavens, as Isaiah wrote of his vision,
Each cried out to the other:
“Holy, holy, holy is Adonai Tz’va·ot; the whole world is filled
with God’s glory!”
Kadosh, kadosh, kadosh Adonai Tz’va·ot, m’lo khol ha-aretz k’vodo.
ל־ע ְמָּך ֵבּית יִ ְשׂ ָר ֵאל רוּשׁלַֽ יִ ם ִעיר ׇק ְד ֶֽשָׁך ,וְ זִ כְ רוֹן כׇּ ַ וְ זִ כְ רוֹן יְ ָ rise up and reach You
. This paragraphיַ ֲעלֶ ה וְ יָ בֹא
טוֹבה ,לְ ֵחן וּלְ ֶֽח ֶסד וּלְ ַר ֲח ִמים ,לְ ַחיִּ ים יטה לְ ָ לְ ָפנֶֽ יָך לִ ְפלֵ ָ is recited on every festival
and new moon, though
וּלְ ָשׁלוֹםְ ,בּיוֹם ַהזִּ כָּ רוֹן ַהזֶּ ה. some scholars think that it
was originally written for
טוֹבהָ ,א ֵמן. זׇ כְ ֵרנוּ יהוה ֱאֹלהֵֽ ינוּ בּוֹ לְ ָ the Rosh Hashanah liturgy
ָא ֵמן. וּפ ְק ֵֽדנוּ בוֹ לִ ְב ָרכָ ה, ׇ since it emphasizes re-
membrance. The objects of
ָא ֵמן. יענוּ בוֹ לְ ַחיִּ ים, הוֹשׁ ֵֽ
וְ ִ remembrance move from
the present to the past
שׁוּעה וְ ַר ֲח ִמים חוּס וְ ׇחנֵּֽנוּ ,וְ ַר ֵחם ָעלֵֽ ינוּ וּב ְד ַבר יְ ָ ִ (our ancestors) and then to
ְך חנּוּן וְ ַרחוּם ָֽא ָתּה. יענוּ ,כִּ י ֵא ֶֽליָך ֵעינֵֽינוּ ,כִּ י ֵאל ֶֽמלֶ ַ הוֹשׁ ֵֽ
וְ ִ future hope.
Our God and God of our ancestors, may the thought of us rise
up and reach You. Attend to us and accept us; hear us and re-
spond to us. Keep us in mind, and keep in mind the thought of
our ancestors, as well as the Messiah, the descendant of David;
Jerusalem, Your holy city; and all Your people, the House of
Israel. On this Day of Remembrance respond to us with deliv-
erance, goodness, compassion, love, life, and peace.
Remember us for good; Amen.
respond to us with blessing; Amen.
redeem us with life. Amen.
Show us compassion and care with words of salvation and
kindness; have mercy on us and redeem us. Our eyes are
turned to You, for You are a compassionate and loving
sovereign.
Let our eyes behold Your merciful return to Zion. Barukh atah
Adonai, who restores Your Divine P resence to Zion.
.מוֹדים לָ ְך ִ ל שׁ ֲאנַֽ ְחנוּ ֶ ַע כִּ י, ◁ ַהטּוֹב.וָ ֽב ֹ ֶקר וְ ׇצ ֳה ָֽריִ ם For all these bless-
ings וְ ַעל כֻּ ָלּם. In the
.הוֹדאוֹת ָ רוְּך אל ַה
ֵ ָבּ , וְ ַה ְמ ַר ֵחם,לֹא כָ לֽ וּ ַר ֲח ֶֽמיָך language of the Bible and
כִּ י לֹא ַֽתמּוּ ֲח ָס ֶֽדיָך ֵמעוֹלָ ם the prayerbook, “God’s
name is exalted” when
.ִקוִּֽ ינוּ לָ ְך we acknowledge God,
recognize God’s goodness
in creation, and act to
נוּ תּ ִמיד
ָ ֵֽם שׁ ְמָך ַמלְ כּ
ִ רוֹמ
ַ וְ ַעל כֻּ לָּ ם יִ ְת ָבּ ַרְך וְ יִ ְת enable God’s justice and
compassion to be visible
.לְ עוֹלָ ם וָ ֶעד in the world.
and Inscribe וּכְ תוֹב. This
.יתָך
ֶֽ ל־בּנֵ י ְב ִר
ְ טוֹבים כׇּ
ִ וּכְ תוֹב לְ ַחיִּ ים is the third of the four
special insertions in the
,וָּך סּלָ ה
ֶֽ יוֹד ֽ וְ כ ֹל ַה ַחיִּ ים Amidah for the Ten Days
of Repentance. At the
,ת־שׁ ְמָך ֶבּ ֱא ֶמת ִ וִ ַיהלְ לוּ ֶא beginning of the Amidah,
.שׁוּע ֵֽתנוּ וְ ֶעזְ ָר ֵֽתנוּ ֶֽסלָ ה
ָ ְָה ֵאל י we simply asked for “life”;
as we reach the close of
.טּוֹב שׁ ְמָך וּלְ ָך נָ ֶאה לְ הוֹדוֹת
ִ ַה,רוְּך א ָתּה יהוה ַ ָבּb the Amidah, the adjective
“good” is added to our
prayer for life.
For all these blessings may Your name be praised and exalted,
our sovereign, always and forever.
And inscribe all the people of Your covenant for a good life.
U-kh’tov l’h.ayyim tovim kol b’nei v’ritekha.
May all that lives thank You always, and praise Your name faith-
fully forever, God of our deliverance and help.
a Barukh atah Adonai, whose name is goodness and to whom
praise is fitting.
ֲע ֵשׂה,ן שׁ ֶֽמָך ְ ֲע ֵשׂה לְ ַֽמ ַע.ָה ֵפר ֲע ָצ ָתם וְ ַקלְ ֵקל ַמ ֲח ַשׁ ְב ָתּם my god ֱאל ַֹהי. The Baby-
lonian Talmud says that
.ן תּוֹר ֶֽתָך
ָ ֲע ֵשׂה לְ ַֽמ ַע. ֲע ֵשׂה לְ ַֽמ ַען ְק ֻד ָשּׁ ֶֽתָך,לְ ַֽמ ַען יְ ִמינֶֽ ָך every Amidah must be ac-
יִ ְהיוּ לְ ָרצוֹן.יעה יְ ִמינְ ָך וַ ֲענֵֽנִ י
ָ הוֹשִֽׁ ,לְ ַֽמ ַען יֵ ָחלְ צוּן יְ ִד ֶֽידיָך companied by a personal
prayer. This private prayer,
ה שׁלוֹם ָ ע ֶֹשׂ.גוֹאלִ י ֲ ְצוּרי ו ִ יהוה,ִא ְמ ֵרי ִפי וְ ֶהגְ יוֹן לִ ִבּי לְ ָפנֶֽ יָך attributed to Mar son of
Ravina, is among the Tal-
וְ ַעל כׇּ ל־יִ ְשׂ ָר ֵאל,ה שׁלוֹם ָעלֵֽ ינוּ ָ הוּא יַ ֲע ֶשׂ,רוֹמיו ָ ִבּ ְמ mud’s exemplars (Berakhot
. ָא ֵמן:ל־יוֹשׁ ֵבי ֵת ֵבל] וְ ִא ְמרוּ ְ [וְ ַעל כׇּ 17a). It was so admired
that it entered the formal
ON SHABBAT, WE CONTINUE WITH KADDISH SHALEM ON PAGE 195. liturgy. Distinctively, it uses
the first-person singular
(“I”), whereas almost all
other prayers are in the
first-person plural (“we”).
May the words יִ ְהי ּו
לְ ָרצוֹ ןPsalm 19:15.
ישׁ שׁלֵ ם
ָ ַק ִדּ
עוּתהּ,
א דּי ְב ָרא ,כִּ ְר ֵשׁ שׁ ֵמהּ ַר ָבּאְ ,בּ ָעלְ ָמ ִיִ ְתגַּ ַדּל וְ יִ ְת ַק ַדּ ְ ַק ִ ּד ׁיש Kaddish Shalem
ָׁ is recited at the endשלֵ ם
ל־בּית
וּב ַחיֵּ י ְדכׇ ֵ
יוֹמיכוֹן ְ וּב ֵכוּתהּ ְבּ ַחיֵּ יכוֹן ְ
יְך מלְ ֵ וְ יַ ְמלִ ַ of every worship service
וּבזְ ַמן ָק ִריב ,וְ ִא ְמרוּ ָא ֵמן.
יִ ְשׂ ָר ֵאלַ ,בּ ֲעגָ לָ א ִ that features an Amidah.
Its distinguishing sentence
ִּ ,ת ְת ַק ַבּל צְ לוֹ ְתהוֹ ן is the line
יְ ֵהא ְשׁ ֵמהּ ַר ָבּא ְמ ָב ַרְך לְ ָעלַ ם וּלְ ָעלְ ֵמי ָעלְ ַמיָּ א. “May the prayers . . . of all
”Israel be accepted.
רוֹמם וְ יִ ְתנַ ֵשּׂא וְ יִ ְת ַה ַדּר
יִ ְת ָבּ ַרְך וְ יִ ְשׁ ַתּ ַבּח וְ יִ ְת ָפּ ַאר וְ יִ ְת ַ ְׁשלָ ָמא Peace . . . Harmony
הּ דּ ֻק ְד ָשׁאְ ,בּ ִריְך הוּא ,לְ ֵֽעלָּ א לְ ֵֽעלָּ א ל שׁ ֵמ ְ
וְ יִ ְת ַעלֶּ ה וְ יִ ְת ַהלַּ ְ ָׁ . Like many tradi-שלוֹ ם
tional Jewish prayers, this
א דּ ֲא ִמ ָירןא תּ ְשׁ ְבּ ָח ָתא וְ נֶ ָח ָמ ָת ַ
ל־בּ ְרכָ ָתא וְ ִשׁ ָיר ָת ֻ ִמכׇּ ִ one ends with thoughts of
peace.
ְבּ ָעלְ ָמא ,וְ ִא ְמרוּ ָא ֵמן.
הוֹן דּכׇ ל־יִ ְשׂ ָר ֵאל ֳק ָדם
עוּת ְ וּב ְ לוֹתהוֹן ָ ִתּ ְת ַק ַבּל ְצ ְ
בוּהוֹן דּי ִב ְשׁ ַמיָּֽ א ,וְ ִא ְמרוּ ָא ֵמן.
ִ ֲא
ן שׁ ַמיָּֽ א וְ ַחיִּ ים ָעלֵֽ ינוּ וְ ַעל
א שׁלָ ָֽמא ַר ָֽבּא ִמ ְ יְ ֵה ְ
כׇּ ל־יִ ְשׂ ָר ֵאל ,וְ ִא ְמרוּ ָא ֵמן.
ה שׁלוֹם ָעלֵֽ ינוּ וְ ַעל כׇּ ל־
רוֹמיו הוּא יַ ֲע ֶשׂ ָ ה שׁלוֹם ִבּ ְמ ָ ע ֶֹשׂ ָ
ל־יוֹשׁ ֵבי ֵת ֵבל] ,וְ ִא ְמרוּ
ְ יִ ְשׂ ָר ֵאל [וְ ַעל כׇּ
ָא ֵמן.
. ֵאין עוֹד, וְ ַעל ָה ָֽא ֶרץ ִמ ָֽתּ ַחת,ֹלהים ַבּ ָשּׁ ַֽמיִ ם ִמ ַֽמּ ַעל ִ ָה ֱא know this day וְ יָ ַד ְע ָתּ
ַהיוֹם. Deuteronomy 4:39,
Moses’ speech enunciat-
לִ ְראוֹת ְמ ֵה ָרה ְבּ ִת ְפ ֶֽא ֶרת,ַעל כֵּ ן נְ ַקוֶּ ה לְ ָך יהוה ֱאֹלהֵֽ ינוּ ing the meaning of God's
, לְ ַה ֲע ִביר גִּ לּוּלִ ים ִמן ָה ָֽא ֶרץ וְ ָה ֱאלִ ילִ ים כָּ רוֹת יִ כָּ ֵרתוּן,ֻעזֶּֽ ָך revelation at Sinai.
,ל־בּנֵ י ָב ָשׂר יִ ְק ְראוּ ִב ְשׁ ֶֽמָך ְ וְ כׇ,כוּת שׁ ַדּי ַ ְלְ ַת ֵקּן עוֹלָ ם ְבּ ַמל
Establishing in the
world the sovereignty
ל־יוֹשׁ ֵבי
ְ יַ כִּֽ ירוּ וְ יֵ ְדעוּ כׇּ.ל־ר ְשׁ ֵעי ָֽא ֶרץ ִ לְ ַה ְפנוֹת ֵא ֶֽליָך כׇּ
of the Almighty לְ ַת ֵּקן
עוֹ לָ ם ְ ּב ַמלְ כוּת ַׁש ַ ּדי. Begin-
לְ ָפנֶֽ יָך. תּ ָשּׁ ַבע כׇּ ל־לָ שׁוֹן,ְך ִ ל־בּ ֶר ֶֽ ָך תּכְ ַרע כׇּ ִ ְ כִּ י ל,ֵת ֵבל
ning in the 19th century,
.בוֹד שׁ ְמָך יְ ָקר יִ ֵֽתּנוּ
ִ ְ וְ לִ כ,יהוה ֱאֹלהֵֽ ינוּ יִ כְ ְרעוּ וְ יִ ֽפּ ֹלוּ
this phrase came to be
seen as similar to Isaiah’s
ֹלְך עלֵ ֶיהם ְמ ֵה ָרה ֲ וְ ִת ְמ.כוּתָך ֶֽ ְוִ ַיק ְבּלוּ כֻ לָּ ם ֶאת־עוֹל ַמל call to be “a light unto the
nations,” and it was reinter-
וּלְ ֽעוֹלְ ֵמי ַעד,כוּת שׁלְּ ָך ִהיא ֶ ְ כִּ י ַה ַמּל.לְ עוֹלָ ם וָ ֶעד
preted as a call to universal
.לוְֹך בּכָ בוֹד
ְ ִתּ ְמ
justice. In this vein, the
phrase l’takken olam לְ ַת ֵּקן
. יהוה יִ ְמֹלְך לְ עוֹלָ ם וָ ֶעד:תוֹר ֶֽתָך ָ ◁ כַּ כָּ תוּב ְבּ
עוֹ לָ םwas understood to
mean “to repair the world,”
,ל־ה ָֽא ֶרץ
ָ וְ ָהיָ ה יהוה לְ ֶֽמלֶ ְך ַעל כׇּ:וְ נֶ ֱא ַמר to be partners with God in
,ַבּיּוֹם ַההוּא יִ ְהיֶ ה יהוה ֶא ָחד achieving a time of peace
and righteousness. Even
.וּשׁמוֹ ֶא ָחד ְ
earlier, Maimonides (12th
century) had argued that
the single most important
characteristic of God’s sovereignty would be an end to one people
dominating another. This paragraph emphasizes God’s saving hand.
ADONAI will reign forever and ever יהוה יִ ְמל ְֹך לְ עׁלָ ם וָ ֶעד. From
the Song at the Sea, Exodus 15:18.
On that day ADONAI shall be one ַ ּב ּיוֹ ם ַההוּא יִ ְהיֶ ה יהוה ֶא ָחד.
Zechariah 14:9. In reciting the Sh’ma, we declare that God is one.
Through our prayer we hope to make the world at one with God.
And so, ADONAI our God, we await You, that soon we may behold
Your strength revealed in full glory, sweeping away the abomina-
tions of the earth, obliterating idols, establishing in the world the
sovereignty of the Almighty. All flesh will call out Your name—even
the wicked will turn toward You. Then all who live on earth will
recognize and understand that to You alone knees must bend and
allegiance be sworn. All will bow down and prostrate themselves
before You, ADONAI our God, honor Your glorious name, and
accept the obligation of Your sovereignty. May You soon rule over
them forever and ever, for true dominion is Yours; You will rule in
glory until the end of time.
עוּתהּ,
א דּי ְב ָרא ,כִּ ְר ֵשׁ שׁ ֵמהּ ַר ָבּאְ ,בּ ָעלְ ָמ ִיִ ְתגַּ ַדּל וְ יִ ְת ַק ַדּ ְ
ל־בּית
וּב ַחיֵּ י ְדכׇ ֵ
יוֹמיכוֹן ְ וּב ֵכוּתהּ ְבּ ַחיֵּ יכוֹן ְ
יְך מלְ ֵ וְ יַ ְמלִ ַ
וּבזְ ַמן ָק ִריב ,וְ ִא ְמרוּ ָא ֵמן.
יִ ְשׂ ָר ֵאלַ ,בּ ֲעגָ לָ א ִ
Congregation and mourners:
יְ ֵהא ְשׁ ֵמהּ ַר ָבּא ְמ ָב ַרְך לְ ָעלַ ם וּלְ ָעלְ ֵמי ָעלְ ַמיָּ א.
Mourners:
May God’s great name be exalted and hallowed throughout the created
world, as is God’s wish. May God’s sovereignty soon be established, in your
lifetime and in your days, and in the days of all the House of Israel. And
respond with: Amen.
May God’s great name be acknowledged forever and ever!
May the name of the Holy One be acknowledged and celebrated, lauded and
worshipped, exalted and honored, extolled and acclaimed—though God,
who is blessed, b’rikh hu, is truly far beyond all acknowledgment and praise,
or any expressions of gratitude or consolation ever spoken in the House of
Israel. And respond with: Amen.
May abundant peace from heaven, and life, come to us and to all Israel. And
respond with: Amen.
May the One who brings harmony on high, bring harmony to us and to all
Israel [and to all who dwell on earth]. And respond with: Amen.
Mourners and those observing Yahrzeit:
Yitgaddal v’yitkaddash sh’meih rabba, b’alma di v’ra, ki-r’uteih,
v’yamlikh malkhuteih b’h.ayyeikhon u-v’yomeikhon u-v’h.ayyei d’khol beit yisra.el,
ba-agala u-viz’man kariv,
v’imru amen.
Mourners:
Yitbarakh v’yishtabbah. v’yitpa.ar v’yitromam v’yitnassei v’yit.haddar
v’yit∙alleh v’yit∙hallal sh’meih d’kudsha, b’rikh hu,
l’eilla l’eilla mi-kol birkhata v’shirata tushb’h.ata v’neh.amata da-amiran b’alma,
v’imru amen.
Y’hei sh’lama rabba min sh’mayya v’h.ayyim aleinu v’al kol yisra∙el,
v’imru amen.
Oseh shalom bi-m’romav hu ya.aseh shalom aleinu
v’al kol yisra∙el [v’al kol yosh’vei teiveil],
v’imru amen.
יטל
ֶ יׁשת ִֽק
ַ לְ ִב Kittel יטלֶ ִ ֽק. Originally a
Yiddish term, the word kittel
ּכֵ ן ַּתלְ ִּבין,ת ּב ֶֽבגֶ ד לָ ָבן
ְ מ ְתלַ ֶּֽב ֶׁש/ׁש
ִ ּכְ ֵׁשם ֶׁש ֲאנִ י ִמ ְתלַ ֵּב refers to a white garment
traditionally worn on Yom
יּו ח ָט ֵאיכֶ םֲ ִאם־יִ ְה: ּכַ ּכָ תּוב,גוּפ ִתי ָ ְֶאת־נִ ְׁש ָמ ִתי ו Kippur as well as at sacred
moments of life transition,
.ּכַ ָּׁשנִ ים ּכַ ֶּֽׁשלֶ ג יַ לְ ּבִֽ ינּו
including at a wedding and
as a burial shroud. Why do
the rabbi and cantor and some members of the
congregation wear white robes tonight? One expla-
nation is that the priestly garments were white, and
the High Priest wore white rather than gold when
entering the Holy of Holies on Yom Kippur.
even if your sins ִאם יִ ְהי ּו. Isaiah 1:18.
The Meaning Shalom: shalom to those who are far off, shalom to those who
of the Day are near, says ADONAI.
One day a year we
make a journey in the
company of the whole Meditation for Putting on the Kittel
community of I srael— Just as I clothe myself in this white garment, so may You purify
all of us together, each
of us alone. That day is my soul and my body, as the prophet Isaiah said,
“The Day,” the Day of “Even if your sins are like crimson,
Atonement, the day that they will turn snow-white.”
is deathlike. It is the day
we wear the kittel, the K’shem she-ani mitlabbeish/mitlabbeshet b’veged lavan, kein talbin
white gown that will one et nishmati v’gufati, ka-katuv: im yihyu h.ata.eikhem ka-shanim
day be our shroud. It is ka-sheleg yalbinu.
the day when eating and
drinking cease. It is a day
when the world recedes B’rakhah for Putting on the Tallit
and we are set free to un- Barukh atah Adonai, our God, ruler of time and space, who
cover the true meaning
of our lives. has made us holy through mitzvot and instructed us to wrap
—Jonathan Magonet ourselves in tzitzit.
(adapted)
Barukh atah Adonai eloheinu melekh ha-olam, asher kid’shanu
Entering Community b’mitzvotav v’tzivvanu l’hitattef ba-tzitzit.
Prayer recited in com
munity has a special
dimension. Individuals may pray alone and keenly experience God. Judaism
recognizes this and does not discourage solitary prayer. But Judaism is wary
lest such aloneness become the norm and the permanent condition of the
human being. Religion is not simply what we do with our aloneness, but what
we do with others. Prayer should not isolate us, it should not lead us to be-
lieve that we need only God and ourselves, but prayer should lead us outward
toward the love and care of the world we meet. Through prayer we discover
how important the community is for sustaining our own salvation.
—Reuven Hammer (adapted)
ת־ּפי ִבּלְ ׁשֹון ָה ַרעִ ,בּ ְשׁ ָק ִרים, אתי ֶא ִ ַה ְּב ֵה ָמה ,וַ ֲאנִ י ִט ֵּֽמ ִ Abstention. Regarding
Yom Kippur, Numbers 29:7
תּ ,וב ַהלְ ָּבנַ ת ָּפנִ ים.
יצנּותִ ,בּ ְרכִ ילּותְ ,בּ ַמ ֲחֹלֽ ֶק ְ ְבּלֵ ָ יתם ֶאת־ instructs וְ ִע ִּנ ֶ
, “afflict your-נַ פְ ׁש ֵֹתיכֶ ם
את ִ ּבי יָ ַֽדיִ ם וְ חּוׁש ַה ִּמּׁשּוׁש לְ ַהּבִֽ ַיע ָ ּב ֶהן ַא ֲה ָבה
ָּב ָֽר ָ selves.” Interpreting this
verse, the Rabbis specified
י ּב ֶהן.
י ּופגַֽ ְע ִּת ָ
וַ ֲע ִדינּות ,וַ ֲאנִ י ִהּכֵֽ ִית ָ the following five absten-
tions (Mishnah Yoma,
ל־ּד ַבר ִמ ְצוָ ה ,וַ ֲאנִ י ַֽר ְצ ִּתי
את ִ ּבי ַרגְ לַֽ יִ ם לַ ֲהלֹוְך לְ כׇ ְ
ָּב ָֽר ָ chapter 8). First, we avoid
eating and drinking.
ל ּוב ָּטלָ ה.
לַ ֲעׂשֹות ִּד ְב ֵרי ֶֽה ֶב ַ Second, we do not bathe,
recognizing that even
י־מין לְ ַהּבִֽ ַיע ָ ּב ֶהן ַא ֲה ָבה ,וַ ֲאנִ י
את ִ ּבי ֶא ְב ֵר ִ ָּב ָֽר ָ cleanliness is a luxury. We
also avoid two other luxu-
י ּב ֶהן לַ ָֽשּׁ ֶקר.
ִה ְׁש ַּת ַּֽמ ְׁש ִּת ָ ries: wearing leather shoes,
and using cosmetics. Lastly,
מּומין,
ם ּב ֲעלֵ י ִ
אֹות ַ
אתי ָ
י ּומצָֽ ִ
ל־א ָב ַר ָ
ִמ ַּֽׁש ְׁש ִּתי ֶאת־ּכׇ ֵ we refrain from sexual
relations.
ין ּבי ְמת ֹם.
ֵא ִ
ּפּורים,
ל/מ ַק ֶּֽבלֶ ת ָעלַ י ְק ֻד ַּׁשת יֹום ַהּכִ ִ לָ כֵ ן ֲאנִ י ְמ ַק ֵּב ְ
נּו על יְ ֵדי ׂמ ֶׁשה ַע ְב ֶּֽדָך ֲח ִמ ָּׁשה ִעּנּויִ ים ֶׁש ִּצּוִֽ ָית לָֽ ַ
יצהִ ,סיכָ ה, ה ּוׁש ִתּיָ הְ ,ר ִח ָ
ְ דֹוׁשהֲ :אכִ ילָ
תֹור ְתָך ַה ְּק ְָּב ָ
ּבֹות ּבּיֹום
ַ נְ ִעילַ ת ַה ַּסנְ ַּדלַּ ,ת ְׁש ִמיׁש ַה ִּמ ָּטה ,וְ לִ ְׁש
ל־מלָ אכָ ה ,לְ ַב ֵּקׁש ְסלִ ָיח ְתָך ַעל ַה ָּקדֹוׁש ַהּזֶ ה ִמּכׇ ְ
ּטֹובֹות ּב ָּׁשנָ ה
ַ נֹותיָך ַהל־מ ְּת ֶֽ
ּמּוׁשי ַהּגָ ֽר ַּוע ְבכׇ ַ
ִׁש ִ
ּגּופי.
ֶׁש ָע ְב ָרה ,וְ לִ לְ מֹוד ֵמ ָח ָדׁש ַעל ְק ֻד ַּׁשת ִ
In some congregations, a procession carrying the Torah scrolls marches around Light is sown אוֹ ר זָ ֻ ֽר ַע.
the synagogue while we recite repeatedly as needed: Psalm 97:11.
The Melody. The opening melodic phrase of Kol Nidrei—at least 1300 years old—
bears a remarkable similarity to the French-Sephardic and Iraqi (Babylonian) chant
for the beginning of Genesis, אשית ָ ּב ָרא ֱאל ִֹהים
ִ ׁ ְ ּב ֵר. We know that some Babylonian
Jews migrated to Spain, and their manner of singing the liturgy spread from there
to southern France, and then eastward. While the early Babylonian chant of the
Torah was not preserved in Europe, the use of this melody for Kol Nidrei preserves
this ancient melody. The contrast between the pleading melody of the traditional
Kol Nidrei and the somber legalism of the words points to a larger confrontation
we encounter tonight: the sadness of recognizing our own imperfection and fini-
tude, and the gap between what is required of us and our achievements.
Kol Nidrei
I am grateful for this, No one sees, no one knows,
a moment of truth, how often I take the easy way,
grateful to stand before You I let myself off the hook,
in judgment. give myself the benefit of
the doubt—
You know me as a liar
every day, every day.
and I am flooded with relief
to have my darkest self On this day, this one day,
exposed at last. I stand before You naked,
without disguise, without
Every day I break my vows—
embellishment, naked,
to be the dutiful child,
shivering, ridiculous.
selfless parent, caring friend,
responsible citizen of the I implore You—
world. let me try again.
—Merle Feld
Barukh atah Adonai ָ ּברו ְּך ַא ָּתה יהוה. This first b’rakhah before the Sh’ma acknowledges the
experience of God through witnessing the natural cycles of time. Now, at this first touch of
darkness, we are asked to attend to the rhythms of time, to day and night, to cycles of life, and
to the flow of time. Some of our liturgical texts reflect the biblical and rabbinic understandings
of the universe, which include a flat earth and gates in heaven for the entrance and exiting of
the sun. These ancient images may remind us of the sense of awe we feel when we contemplate
the wonders of the universe.
Creates בּ וֹ ֵרא. The word בּ וֹ ֵרא, “creates,” is used as a verb in the Bible only when the subject is
God, for ultimately creation of the world is a mystery.
Adonai Tz’va·ot יהוה צְ ָבאוֹת. In the ancient world, the sun, the moon, and the stars were all
seen as divine powers. Biblical monotheism demolished these ancient gods and they were then
depicted as handmaidens of God, God’s army. Thus this term alludes to God’s mastery of all the
forces of the universe.
ֹלהיכֶֽ ם:
לָ כֶ֖ ם לֵ אֹלהִ֑ ים ֲאנִ֖ י ◁ יהו֦ ה ֱא ֵ Truly —this is our faith-
ֱא ֶמת ful affirmation
ֱא ֶמת במדבר טו לז-מא
. So closely wasוֶ ֱאמוּנַ ה
וֶ ֱאמוּנָ ה כׇּ ל־ the Sh’ma linked with this
next b’rakhah, the blessing
זֹאת ,וְ ַקיָּ ם ָעלֵֽ ינוּ ,כִּ י הוּא יהוה ֱאֹלהֵֽ ינוּ וְ ֵאין זוּלָ תוֹ, of redemption, that the
Rabbis insisted that the first
פּוֹדנוּ ִמיַּ ד ְמלָ כִ יםַ ,מלְ כֵּֽ נוּ וַ ֲאנַֽ ְחנוּ יִ ְשׂ ָר ֵאל ַעמּוַֹ .ה ֵֽ word—truly—be recited
along with the very last
יציםָ .ה ֵאל ַהנִּ ְפ ָרע לָֽ נוּ ל־ה ָע ִר ִ
גּוֹאלֵֽ נוּ ִמכַּ ף כׇּ ֶ
ַה ֲ words of the Sh’ma, so
ִמ ָצּ ֵֽרינוּ ,וְ ַה ְמ ַשׁלֵּ ם גְּ מוּל לְ כׇ ל־א ֹיְ ֵבי נַ ְפ ֵֽשׁנוּ, we always read the two
)(continued
ָמגֵ ן,רוְּך א ָתּה יהוה ַ ָבּb .ַא ְב ָר ָהם Shield of Abraham ָמגֵ ן
ַא ְב ָר ָהם. After Genesis 15:1.
.וּפוֹקד ָשׂ ָרה
ֵ ַא ְב ָר ָהם Guardian of Sarah ּפוֹ ֵקד
ָש ָׂרה. Or: “the One who
, ְמ ַחיֵּ ה ֵמ ִתים ַא ָתּה,ַא ָתּה גִּ בּוֹר לְ עוֹלָ ם ֲאד ֹנָ י remembered Sarah” (after
Genesis 21:1). We, who
.הוֹשׁ ַיע
ִֽ ְַרב ל stand here today, are the
fruit of God’s promise to
, ְמ ַחיֵּ ה ֵמ ִתים ְבּ ַר ֲח ִמים ַר ִבּים,ְמכַ לְ כֵּ ל ַחיִּ ים ְבּ ֶֽח ֶסד Abraham and Sarah.
את.
דוֹשׁ עלֵֽ ינוּ ָק ָֽר ָ
ָ וְ ִשׁ ְמָך ַהגָּ דוֹל וְ ַה ָקּ
נוֹתינוּמּוֹתינוּ]ְ ,מ ַחל לַ ֲע ֵֽ בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵֽ ֱאֹלהֵֽ ינוּ וֵ ֵ
פּוּרים ַהזֶּ הְ .מ ֵחה וְ ַה ֲע ֵבר וּביוֹם] ַהכִּ ִ [ה ַשּׁ ָבּת ַהזֶּ ה ְ ְבּיוֹם ַ
אתינוּ ִמנֶּֽ גֶ ד ֵעינֶֽ יָך ,כָּ ָאמוּרָ :אנ ֹכִ י ָאנ ֹכִ י הוּא ְפּ ָשׁ ֵֽעינוּ וְ ַחטּ ֹ ֵֽ ָ . Isaiahאנֹכִ י ָאנֹכִ י I, surely I
43:25.
אתיָך א ֶאזְ כּ ֹר .וְ נֶ ֱא ָמר: מ ֶֹחה ְפ ָשׁ ֶֽעיָך לְ ַמ ֲענִ י ,וְ ַחטּ ֹ ֶֽ I SWEEP ASIDE YOUR SINS
יָך ,שׁוּבה ֵאלַ י כִּ י
ָֽ אות
ב פּ ָשׁ ֶֽעיָך וְ כֶ ָענָ ן ַחטּ ֹ ֶֽ
ָמ ִֽח ִיתי כָ ָע ְ יתי כָ ָעב LIKE A MIST ָמ ִ ֽח ִ
ְ ּ . Isaiah 44:22.פ ָׁש ֶ ֽעי
י־ביּוֹם ַהזֶּ ה יְ כַ ֵפּר ֲעלֵ יכֶ ם לְ ַט ֵהר גְ ַאלְ ִֽתּיָך .וְ נֶ ֱא ָמר :כִּ ַ
י־ב ּיוֹ ם For on this day ִּכ ַ
יהוה תּ ְט ָֽהרוּ.
ִ אתיכֶ ם ,לִ ְפנֵ י ֶא ְתכֶ ם ִמכּ ֹל ַחטּ ֹ ֵ ַ . Leviticus 16:30.הזֶ ּ ה
.פּוּריםִ ִשׁ [ה ַשּׁ ָבּת וְ ] יִ ְשׂ ָר ֵאל וְ יוֹם ַהכּ ַ ְמ ַק ֵדּ Restore worship to Your
sanctuary וְ ָה ֵׁשב ֶאת־
ית
ֽ ֶ ָה ֲעבוֹ ָדה לִ ְד ִביר ֵ ּב. Ac-
וְ ָה ֵשׁב,וּב ְת ִפלָּ ָתם
ִ ְבּ ַע ְמָּך יִ ְשׂ ָר ֵאל, יהוה ֱאֹלהֵֽ ינוּ,ְר ֵצה cording to the Babylonian
] [וְ ִא ֵשּׁי יִ ְשׂ ָר ֵאל,בוֹדה לִ ְד ִביר ֵבּ ֶֽיתָך ָ ת־ה ֲעָ ֶא Talmud, “Ever since the
day when the Temple was
צוֹן תּ ִמיד
ָ וּת ִהי לְ ָר
ְ ,וּת ִפלָּ ָתם ְבּ ַא ֲה ָבה ְת ַק ֵבּל ְבּ ָרצוֹן ְ destroyed, there has been
an iron barrier separating
.בוֹדת יִ ְשׂ ָר ֵאל ַע ֶֽמָּך
ַ ֲע Israel from God” (Berakhot
32b). Each destruction of
.שׁוּבָך לְ ִציּוֹן ְבּ ַר ֲח ִמים
ְ וְ ֶת ֱחזֶֽ ינָ ה ֵעינֵֽינוּ ְבּ the Temple in Jerusalem
.יר שׁכִ ינָ תוֹ לְ ִציּוֹן
ְ ִ ַה ַמּ ֲחז,רוְּך א ָתּה יהוה ַ ָבּ (first by the Babylonians in
586 B.C.E. and then by the
Romans in 70 C.E.) was a
שׁ ַא ָתּה הוּא יהוה ֱאֹלהֵֽ ינוּ,ְך ָ ָמוֹדים ֲאנַֽ ְחנוּ ל ִ b cataclysmic event in early
Jewish history. In the exile,
,מּוֹתינוּ] לְ עוֹלָ ם וָ ֶעד ֵֽ בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵ ֵו amidst the brokenness that
.צוּר ַחיֵּֽינוּ ָמגֵ ן יִ ְשׁ ֵֽענוּ ַא ָתּה הוּא surrounds us, we can never
know whether our service
ר תּ ִהלָּ ֶֽתָך
ְ לְ דוֹר וָ דוֹר נֽ ֶוֹדה לְ ָך וּנְ ַס ֵפּ to God is appropriate or
,סוּרים ְבּיָ ֶֽדָך ִ ַעל ַחיֵּֽינוּ ַה ְמּ not. The prayer for the
restoration of the Temple
,מוֹתינוּ ַה ְפּקוּדוֹת לָ ְך ֵֽ וְ ַעל נִ ְשׁ carries with it the hope
that we might someday be
,יָך שׁ ְבּכׇ ל־יוֹם ִע ָֽמּנוּ ֶ וְ ַעל נִ ֶֽסּ assured that our service to
,ל־עת
ֵ יָך שׁ ְבּכׇ ֶ טוֹבוֹת ֶֽ ְאוֹתיָך ו ֶֽ ְוְ ַעל נִ ְפל God is proper.
ָא ַֽשׁ ְמנוָּ ,בּגַֽ ְדנוּ ,גָּ זַֽ לְ נוִּ ,דּ ַֽבּ ְרנוּ ֽד ֹ ִפיֶ .ה ֱעוִֽ ינוּ ,וְ ִה ְר ַֽשׁ ְענוּ ,זַֽ ְדנוָּ ,ח ַֽמ ְסנוּ,
נוּ שׁ ֶקר .יָ ַֽע ְצנוּ ָרע ,כִּ זַּֽ ְבנוּ ,לַֽ ְצנוָּ ,מ ַֽר ְדנוּ ,נִ ַֽא ְצנוָּ .ס ַֽר ְרנוָּ ,עוִֽ ינוָּ ,פּ ַֽשׁ ְענוּ, ָטפַֽ לְ ֶֽ
ָצ ַֽר ְרנוִּ ,ק ִֽשּׁינוּ ֽע ֶֹרףָ .ר ַֽשׁ ְענוִּ ,שׁ ַֽח ְתנוִּ ,תּ ַֽע ְבנוָּ ,תּ ִֽעינוִּ ,תּ ְע ָֽתּ ְענוּ.
א שׁ ָח ָֽטאנוּ Customarily, we each strike our heart as we recite the words
ַ .על ֵח ְט ֶ
ֹלהים לַ ֲעשׂוֹת.
ל־מלַ אכְ תּוֲֹ ,א ֶשׁר ָבּ ָרא ֱא ִ כִּ י בוֹ ָשׁ ַבת ִמכׇּ ְ protection to our
ָ .מגֵ ן ֲאבוֹ ת ancestors
Literally, “shield of our
Version with Patriarchs and Matriarchs: Version with Patriarchs: ancestors.” The evening ser-
◁ ָבּרוּ ַא ָתּה יהוהֱ ,אֹלהֵֽ ינוּ ◁ ָבּרוּ ַא ָתּה יהוהֱ ,אֹלהֵֽ ינוּ vice contains no repetition
of the Amidah. This para-
מּוֹתינוּ], בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵֽ וֵ ֵ ֹלהי
בוֹתינוֱּ ,א ֵ אֹלהי ֲא ֵֽוֵ ֵ graph, which includes the
ֹלהי יִ ְצ ָחק,
ֹלהי ַא ְב ָר ָהםֱ ,א ֵ ֱא ֵ אֹלהי
ֹלהי יִ ְצ ָחק ,וֵ ֵ ַא ְב ָר ָהםֱ ,א ֵ themes of each of the seven
b’rakhot of the Shabbat
ֹלהי ָשׂ ָרה , אֹלהי יַ ֲעק ֹבֱ ,א ֵוֵ ֵ יַ ֲעק ֹבָ ,ה ֵאל ַהגָּ דוֹל ַהגִּ בּוֹר Amidah, is added on Shab-
ֹלהי ָר ֵחל , ֹלהי ִר ְב ָקהֱ ,א ֵ ֱא ֵ נּוֹראֵ ,אל ֶעלְ יוֹן, וְ ַה ָ bat eve. As elsewhere in the
High Holy Day liturgy, the
אֹלהי לֵ ָאהָ ,ה ֵאל ַהגָּ דוֹל וֵ ֵ ה שׁ ַֽמיִ ם וָ ָֽא ֶרץ.
קוֹנֵ ָ ֽ ֶ (melekh), “sover-מלֶ word
eign,” is substituted for the
נּוֹראֵ ,אל ֶעלְ יוֹן, ַהגִּ בּוֹר וְ ַה ָ ֵ (El), “God” (whichאל word
ה שׁ ַֽמיִ ם וָ ָֽא ֶרץ.
קוֹנֵ ָ is recited in the year-round
version of this prayer), to
emphasize the metaphor
of God’s sovereignty on
ָמגֵ ן ָאבוֹת ִבּ ְד ָברוְֹ ,מ ַחיֵּ ה ֵמ ִתים ְבּ ַמ ֲא ָמרוַֹ ,ה ֶֽמּלֶ ְך ַה ָקּדוֹשׁ this day.
ֶשׁ ֵאין כָּ ֽמוֹהוַּ ,ה ֵמּנִֽ ַיח לְ ַעמּוֹ ְבּיוֹם ַשׁ ַבּת ׇק ְדשׁוֹ ,כִּ י ָבם ָר ָצה
נוֹדה לִ ְשׁמוֹלְ ָהנִֽ ַיח לָ ֶהם .לְ ָפנָ יו נַ ֲעבוֹד ְבּיִ ְר ָאה וָ פַֽ ַחד ,וְ ֶ
הוֹדאוֹתֲ ,אדוֹן ַה ָשּׁלוֹם, ְבּכׇ ל־יוֹם ָתּ ִמידְ .מעוֹן ַה ְבּ ָרכוֹתֵ ,אל ַה ָ
וּמנִֽ ַיח ִבּ ְק ֻד ָשּׁה לְ ַעם ְמ ֻד ְשּׁנֵ י־
יעיֵ , וּמ ָב ֵרְך ְשׁ ִב ִ
ְמ ַק ֵדּשׁ ַה ַשּׁ ָבּת ְ
אשׁית. ֽע ֹנֶ ג ,זֵֽכֶ ר לְ ַמ ֲע ֵשׂה ְב ֵר ִ
נוּח ֵֽתנוּ.
מּוֹתינוּ]ְ ,ר ֵצה ִב ְמ ָ בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵֽ ◁ ֱאֹלהֵֽ ינוּ וֵ ֵ
תוֹר ֶֽתָך,
תיָך ,וְ ֵתן ֶחלְ ֵֽקנוּ ְבּ ָ ַק ְדּ ֵֽשׁנוּ ְבּ ִמ ְצ ֶֽ
ישׁוּע ֶֽתָך,
טּוּבָך ,וְ ַשׂ ְמּ ֵֽחנוּ ִבּ ָ ַשׂ ְבּ ֵֽענוּ ִמ ֶֽ
וְ ַט ֵהר לִ בֵּֽ נוּ לְ ׇע ְב ְדָּך ֶבּ ֱא ֶמת,
צוֹן שׁ ַבּת ׇק ְד ֶֽשָׁך,
ַ וּב ָר וְ ַהנְ ִחילֵֽ נוּ יהוה ֱאֹלהֵֽ ינוּ ְבּ ַא ֲה ָבה ְ
י שׁ ֶֽמָך.
וְ יָ נֽ וּחוּ ָבהּ יִ ְשׂ ָר ֵאל ְמ ַק ְדּ ֵשׁ ְ
שׁ ה ַשּׁ ָבּת.רוְּך א ָתּה יהוהְ ,מ ַק ֵדּ ַ ַ ָבּ
God, who promised protection to our ancestors and assures life to the dead,
the incomparable holy sovereign, desired to give rest to the people Israel and so
provided them with the holy Shabbat. We worship in awe and reverence in God’s
presence and offer thanks, each day, always, to God. The source of blessings, the
master of peace, God, whom we praise, sanctifies Shabbat, blesses the seventh
day, and provides sacred rest to a people overflowing with joy, as a symbol of the
work of creation.
Magein avot bi-d’varo, m’h.ayyeih meitim b’ma.amaro, ha-melekh ha-kadosh she-ein
kamohu, ha-meini.ah. l’ammo b’yom shabbat kodsho, ki vam ratzah l’hani.ah. la-hem.
L’fanav na.avod b’yir.ah va-fah.ad, v’nodeh li-sh’mo b’khol yom tamid. M’on ha-b’rakhot,
El ha-hoda.ot, adon ha-shalom, m’kaddeish ha-shabbat u-m’vareikh sh’vi.i, u-meini.ah.
bi-k’dushah l’am m’dush’nei oneg, zeikher l’ma.aseih v’reishit.
We approach Your presence with supplication and prayer, and with the
words You revealed to Moses, the humble one,
long ago.
Turn away from wrath and let us nestle under Your wings,
as it is written in Your Torah,
about the day “God descended in a cloud.”
Overlook sin, blot out guilt,
as on the day “God stood beside him.”
Hear our cry, attend to our plea,
as on the day “he called the name ADONAI.”
Forgive our transgressions and our sins; claim us for Your own.
Some customarily strike their heart when asking God to forgive and pardon:
Forgive us, our creator, for we have sinned;
pardon us, our sovereign, for we have transgressed—
for You, ADONAI, are kind and forgiving;
You act generously to all who call on You.
S’lah. lanu avinu ki h.atanu,
m’h.al lanu malkeinu ki fashanu,
ki atah Adonai tov v’sallah.
v’rav h.esed l’khol kor’ekha.
,כֵּ ן ֲאנַֽ ְחנוּ ְבּיָ ְדָך ֵאל טוֹב וְ ַסלָּ ח The accuser יֵ ֽצֶ ר. The
word ( יֵ ֽצֶ רyeitzer) means
.לַ ְבּ ִרית ַה ֵבּט וְ ַאל ֵֽתּ ֶפן לַ יּ ֵֶֽצר “impulse,” and the Rabbis
used it to refer to the יֵ ֽצֶ ר
( ָה ַרעyeitzer ha-ra), the “evil
,כִּ י ִהנֵּ ה כַּ זְּ כוּכִ ית ְבּיַ ד ַה ְמזַ גֵּ ג impulse,” which leads hu-
,וּב ְרצוֹתוֹ ְממוֹגֵ ג ִ ִבּ ְרצוֹתוֹ חוֹגֵ ג man beings to sin. In bibli-
cal and rabbinic mythology,
,מוֹחל זָ דוֹן וְ ֶֽשׁגֶ ג ֵ כֵּ ן ֲאנַֽ ְחנוּ ְבּיָ ְדָך this impulse was depicted
.לַ ְבּ ִרית ַה ֵבּט וְ ַאל ֵֽתּ ֶפן לַ יּ ֵֶֽצר as one of the angels who
had the duty of acting as
prosecutor. In the Book of
,רוֹקם
ֵ יעה ְבּיַ ד ָה ָ כִּ י ִהנֵּ ה כַּ יְ ִר Job this angel, a member of
God’s court, is designated
,וּב ְרצוֹתוֹ ְמ ַע ֵקּם ִ ִבּ ְרצוֹתוֹ ְמיַ ֵשּׁר ( ַה ּ ָש ָׂטןha-satan). There is
,נוֹקם
ֵ ְכֵּ ן ֲאנַֽ ְחנוּ ְבּיָ ְדָך ֵאל ַקנּ ֹא ו no notion of a “fallen” or
“rebellious” angel in Jewish
.לַ ְבּ ִרית ַה ֵבּט וְ ַאל ֵֽתּ ֶפן לַ יּ ֵֶֽצר mythology.
As the helm in the hand of the sailor, who holds the course or abandons it
at will, so are we in Your hand, good and forgiving God.
Recall Your covenant; do not heed the accuser.
La-b’rit habbeit v’al teifen la-yeitzer.
Some customarily strike their heart when asking God to forgive and pardon:
Forgive our transgressions and our sins; claim us for Your own.
V’salah.ta la-avoneinu u-l’h.attateinu u-n’h.altanu.
Some customarily strike their heart when asking God to forgive and pardon:
Forgive us, our creator, for we have sinned;
pardon us, our sovereign, for we have transgressed—
for You, ADONAI, are kind and forgiving;
You act generously to all who call on You.
S’lah. lanu avinu ki h.atanu,
m’h.al lanu malkeinu ki fashanu,
ki atah Adonai tov v’sallah.
v’rav h.esed l’khol kor’ekha.
Wipe away my sins as I call to You, filled with awe, in Your holy sanctuary.
Form me anew, granting me a heart freshly born,
as the righteous teacher foretold in Your holy law
regarding this special day.
Surely You will do so tomorrow.
Mah.ar ya·aseh Adonai et ha-davar ha-zeh.
◁ ְסלַ ח־נָ א לַ ֲען ָה ָעם ַהזֶּ ה כְּ ֽג ֶֹדל ַח ְס ֶֽדָּך ,וְ כַ ֲא ֶשׁר יהוה ADONAI save us
. Psalm 20:10.הוֹ ׁ ִ ֽש ָיעה
אתה לָ ָעם ַהזֶּ ה ִמ ִמּ ְצ ַֽריִ ם וְ ַעד־הֵֽ נָּ ה .וְ ָשׁם נֶ ֱא ַמר: נָ ָֽשׂ ָ ְ . Numbersסלַ ח Forgive
אמר יהוה ָסלַֽ ְח ִתּי כִּ ְד ָב ֶֽרָך.וַ יּ ֹ ֶ 14:19–20.
Our God and God of our ancestors, do not abandon us, do not
forsake us, do not shame us, do not annul Your covenant with us.
Draw us close to Your Torah, teach us Your mitzvot, show us Your
ways. Open our hearts to revere Your name, circumcise our hearts
to love You; then, we will turn to You, faithfully, with a perfect
heart. And as befits Your own great name, pardon and forgive
our sins, as the psalmist wrote: “For the sake of Your own name,
forgive my sin, though it be great.”
V’salah.ta la-avoni ki rav hu.
ה
You know the mysteries of the universe,
the deepest secrets of everyone alive.
You probe our innermost depths;
You examine our thoughts and feelings.
Nothing escapes You;
nothing is secret from You.
Therefore, may it be Your will, our God and God of our ancestors,
to forgive us for all our sins,
to pardon us for all our iniquities,
and to grant us atonement for all our transgressions.
For all these sins, forgiving God, forgive us, pardon us,
grant us atonement.
V’al kullam, elo·ah s’lih.ot, s’lah. lanu, m’h.al lanu, kapper lanu.
ג
שׁ שׁם
ל־אישׁ יֵ ֵ לְ כׇ ִ
ֹלהיםֶשׁנָּ ַתן לוֹ ֱא ִ
וְ נָ ְתנוּ לוֹ ָא ִביו וְ ִאמּוֹ
שׁ שׁם
ל־אישׁ יֵ ֵ לְ כׇ ִ
קוֹמתוֹ וְ ֽא ֹ ֶפן ִחיּוּכוֶֹשׁנָּ ְתנוּ לוֹ ָ
וְ נָ ַתן לוֹ ָה ָא ִריג
ג
Each of us has a name
given by the Source of Life
and given by our parents
Each of us has a name
given by our stature and our smile
and given by what we wear
ד
מוֹצא ָ לֵ ָידה ִהיא
וּמוֶ ת הוּא יַֽ ַעד ָֽ
:יעה
ָ וְ ַה ַחיִּ ים ֵהם נְ ִס
ִמיַּ לְ דּוּת לְ ַבגְ רוּת
ִמנַּ ֲערוּת לְ זִ ְקנוּת
ִמ ְתּ ִמימוּת לְ ַהכָּ ָרה
;יעה ָ וּמבּוֹרוּת לִ ִיד ִ
ִמ ִסּכְ לוּת לְ ִבינָ ה
; לְ ׇחכְ ָמה, אוּלַ י,וְ ָאז
ד
Birth is a beginning
and death a destination.
And life is a journey:
From childhood to maturity
And youth to age;
From innocence to awareness
And ignorance to knowing;
From foolishness to discretion,
And then, perhaps, to wisdom;
ה
God of Mercy, who answers the poor, answer us.
May the Merciful One, who answers the
downtrodden, answer us.
God of Mercy, who answers the broken-hearted, answer us.
May the Merciful One answer us.
God of Mercy, pity us.
May the Merciful One redeem us.
God of Mercy, save us.
May the Merciful One have compassion upon us, speedily,
now and in time to come.
Rah.amana d’anei la-aniyyei aneina.
Rah.amana d’anei l’makkikhei ruh.a aneina.
Rah.amana d’anei li-t’virei libba aneina.
Rah.amana aneina, Rah.amana h.us,
Rah.amana p’ruk, Rah.amana shazzeiv,
Rah.amana rah.em alan, hashta ba-agala u-viz’man kariv.
ָאבִֽ ינוּ ַמלְ כֵּֽ נוּ! ָח ָֽטאנוּ לְ ָפנֶֽ יָך. ָא ִ ֽבינ ּו avinu malkeinu
ַ . The images of Godמלְ ֵּכֽנ ּו
ְך אלָּֽ א ָֽא ָתּה. בּוֹר ֵֽאנוּ ְמ ָב ְרכֵֽ נוֵּ ,אין לָֽ נוּ ֶֽמלֶ ֶ ְ as “our father” (avinu) and
ן שׁ ֶֽמָך. גּוֹאלֵֽ נוּ ְמ ַשׁ ְמּ ֵֽרנוֲּ ,ע ֵשׂה ִע ָֽמּנוּ לְ ַֽמ ַע ְ ֲ )“our sovereign” (malkeinu
are central to much of
טוֹבה. ינוּ שׁנָ ה ָ ָ שׁ עלֵֽ
דּוֹר ֵֽשׁנוּ ְמ ַפ ְרנְ סֵֽ נוַּ ,ח ֵדּ ָ ְ the High Holy Day liturgy.
יענוַּ ,בּ ֵטּל ֵמ ָעלֵֽ ינוּ כׇּ ל־גְּ זֵ רוֹת ָקשׁוֹת. מוֹשׁ ֵֽ
הוֹדינוּ ִ ֵֽ Yet these images may not
have the same resonance
ַָו ִת ֵֽיקנוּ ְמ ַפלְּ ֵֽטנוַּ ,בּ ֵטּל ַמ ְח ְשׁבוֹת שׂוֹנְ ֵֽאינוּ. for us as they once did for
our ancestors. At the same
וּמ ְשׁ ִחית וְ ָען וּשׁ ִבי ַ ה דּ ֶבר וְ ֶֽח ֶרב וְ ָר ָעב ְ זָ נֵֽנוּ ְמנוּסֵֽ נוּ ,כַּ לֵּ ֶֽ time, the tradition is filled
יתָך.
וּשׁ ַמד ִמ ְבּנֵ י ְב ִר ֶֽ
ְ with many different meta-
phors for God. Therefore
חוֹסֵֽ נוּ ְמ ַחיֵּֽינוָּ ,ה ֵפר ֲע ַצת אוֹיְ בֵֽ ינוּ. we offer this alternative
version, featuring a variety
נוֹתינוּ.ל־ע ֵֽ וּמ ַחל לְ כׇ ֲ הוֹרנוּ ְמ ַר ֲח ֵֽמנוְּ ,סלַ ח ְ ְט ֵֽ of imagery. Its synonyms
ה שׁלֵ ָמה לְ ָפנֶֽ יָך. שׁוּב ְ יוֹצ ֵֽרנוּ ְמלַ ְמּ ֵֽדנוַּ ,ה ֲחזִ ֵֽירנוּ ִבּ ְת ָ ְ and metaphors for God are
mostly taken from usages in
ה שׁלֵ ָמה לְ חוֹלֵ י ַע ֶֽמָּך. פוּא ְ נוּ ,שׁלַ ח ְר ָ כּוֹנֵֽנוּ ְמכַ לְ כְּ לֵֽ ְ other parts of the liturgy. Its
לִ בּוּבֵֽ נוּ ְמגַ ְדּלֵֽ נוּ ,זׇ כְ ֵֽרנוּ ְבּזִ כָּ רוֹן טוֹב לְ ָפנֶֽ יָך. alphabetical listing conveys
the idea that we grasp the
טוֹבים. ָאבִֽ ינוּ ַמלְ כֵּֽ נוּ ,כׇּ ְתבֵֽ נוּ ְבּסֵֽ ֶפר ַחיִּ ים ִ ineffable God through an
infinite number of images.
ישׁוּעה. ָ ָאבִֽ ינוּ ַמלְ כֵּֽ נוּ ,כׇּ ְתבֵֽ נוּ ְבּסֵֽ ֶפר גְּ ֻאלָּ ה וִ
ָאבִֽ ינוּ ַמלְ כֵּֽ נוּ ,כׇּ ְתבֵֽ נוּ ְבּסֵֽ ֶפר ַפּ ְרנָ ָסה וְ כַ לְ כָּ לָ ה.
ָאבִֽ ינוּ ַמלְ כֵּֽ נוּ ,כׇּ ְתבֵֽ נוּ ְבּסֵֽ ֶפר זְ כֻ יּוֹת.
וּמ ִחילָ ה. ָאבִֽ ינוּ ַמלְ כֵּֽ נוּ ,כׇּ ְתבֵֽ נוּ ְבּסֵֽ ֶפר ְסלִ ָיחה ְ
.יענוּ ֵֽ הוֹשׁ
ִ ְֲע ֵשׂה ִע ָמּנוּ ְצ ָד ָקה וָ ֶֽח ֶסד ו Peace . . . Harmony ְׁשלָ ָמא
ָׁשלוֹ ם. Like many tradi-
The ark is closed. tional Jewish prayers, this
one ends with thoughts of
peace.
AND TO ALL who dwell on
ישׁ שׁלֵ ם
ָ ַק ִדּ earth ל־יוֹשׁ ֵבי ֵת ֵבל
ְ
Our mah.zor follows the
ָוְ ַעל כּ.
,עוּתהּ
ֵ כִּ ְר,א דּי ְב ָראִ ְבּ ָעלְ ָמ,שׁ שׁ ֵמהּ ַר ָבּאְ יִ ְתגַּ ַדּל וְ יִ ְת ַק ַדּ liturgical practice begun in
some earlier Conservative
ל־בּית
ֵ וּב ַחיֵּ י ְדכׇ
ְ יוֹמיכוֹן ֵ וּבְ כוּתהּ ְבּ ַחיֵּ יכוֹן
ֵ ְיְך מל ַ ִוְ יַ ְמל movement prayerbooks by
adding these words after
. וְ ִא ְמרוּ ָא ֵמן,וּבזְ ַמן ָק ִריב
ִ ַבּ ֲעגָ לָ א,יִ ְשׂ ָר ֵאל mentioning Israel. (See, for
example, the Shalom Rav
.יְ ֵהא ְשׁ ֵמהּ ַר ָבּא ְמ ָב ַרְך לְ ָעלַ ם וּלְ ָעלְ ֵמי ָעלְ ַמיָּ א prayer just recited at the
end of the Amidah, page
218 above.)
רוֹמם וְ יִ ְתנַ ֵשּׂא וְ יִ ְת ַה ַדּר
ַ יִ ְת ָבּ ַרְך וְ יִ ְשׁ ַתּ ַבּח וְ יִ ְת ָפּ ַאר וְ יִ ְת At many moments in
לְ ֵֽעלָּ א לְ ֵֽעלָּ א, ְבּ ִריְך הוּא,הּ דּ ֻק ְד ָשׁא ְ ל שׁ ֵמ
ְ ַוְ יִ ְת ַעלֶּ ה וְ יִ ְת ַהלּ the liturgy, prayers focus
on “Israel“ or “the people
א דּ ֲא ִמ ָירןַ א תּ ְשׁ ְבּ ָח ָתא וְ נֶ ָח ָמ ָת
ֻ ל־בּ ְרכָ ָתא וְ ִשׁ ָיר ָת ִ ִמכׇּ Israel.“ The 20th-century
philosopher Emmanuel
. וְ ִא ְמרוּ ָא ֵמן,ְבּ ָעלְ ָמא Levinas pointed out that
the designation “Israel”
הוֹן דּכׇ ל־יִ ְשׂ ָר ֵאל ֳק ָדם ֲאבוּהוֹן
ְ עוּת ְ וּב ָ לוֹתהוֹןְ ִתּ ְת ַק ַבּל ְצ focuses our attention out-
ward into the broader
. וְ ִא ְמרוּ ָא ֵמן,ִדּי ִב ְשׁ ַמיָּֽ א world of humanity, toward
all those to whom we owe
ן שׁ ַמיָּֽ א וְ ַחיִּ ים ָעלֵֽ ינוּ וְ ַעל כׇּ ל־
ְ א שׁלָ ָֽמא ַר ָֽבּא ִמְ יְ ֵה an ethical obligation of
caring. In our prayers, we
. וְ ִא ְמרוּ ָא ֵמן,יִ ְשׂ ָר ֵאל may move among various
understandings of “Israel”:
Israel as Jewish community,
ה שׁלוֹם ָעלֵֽ ינוּ וְ ַעל כׇּ ל־ָ רוֹמיו הוּא יַ ֲע ֶשׂ ָ ה שׁלוֹם ִבּ ְמ ָ ע ֶֹשׂ Israel as national home,
. וְ ִא ְמרוּ ָא ֵמן,]ל־יוֹשׁ ֵבי ֵת ֵבל
ְ יִ ְשׂ ָר ֵאל [וְ ַעל כׇּ and Israel as symbolic of all
those who uphold an ethi-
cal universe.
Kaddish Shalem
May God’s great name be exalted and hallowed throughout the created world,
as is God’s wish. May God’s sovereignty soon be established, in your lifetime and
in your days, and in the days of all the House of Israel. And respond with: Amen.
May God’s great name be acknowledged forever and ever!
Y’hei sh’meih rabba m’varakh l’alam u-l’almei almayya.
May the name of the Holy One be acknowledged and celebrated, lauded and
worshipped, exalted and honored, extolled and acclaimed—though God, who
is blessed, b’rikh hu, is truly far beyond all acknowledgment and praise, or any
expressions of gratitude or consolation ever spoken in the world.
And respond with: Amen.
May the prayers and pleas of all Israel be accepted by their creator in heaven.
And respond with: Amen.
May abundant peace from heaven, and life, come to us and to all Israel.
And respond with: Amen.
May the One who brings harmony on high, bring harmony to us and to all Israel
[and to all who dwell on earth]. And respond with: Amen.
Oseh shalom bi-m’romav hu ya·aseh shalom aleinu v’al kol yisra·el [v’al kol yosh’vei teiveil],
v’imru amen.
ADONAI will reign forever and ever יהוה יִ ְמל ְֹך לְ עׁלָ ם וָ ֶעד. From
the Song at the Sea, Exodus 15:18.
On that day ADONAI shall be one ַ ּב ּיוֹ ם ָההוּא יִ ְהיֶ ה יהוה ֶא ָחד. Zech-
ariah 14:9. In reciting the Sh’ma, we declare that God is one. Through
our prayer we hope to make the world at one with God.
And so, ADONAI our God, we await You, that soon we may behold Your strength
revealed in full glory, sweeping away the abominations of the earth, obliterating
idols, establishing in the world the sovereignty of the Almighty. All flesh will
call out Your name—even the wicked will turn toward You. Then all who live
on earth will recognize and understand that to You alone knees must bend and
allegiance be sworn. All will bow down and prostrate themselves before You,
ADONAI our God, honor Your glorious name, and accept the obligation of Your
sovereignty. May You soon rule over them forever and ever, for true dominion is
Yours; You will rule in glory until the end of time.
As is written in Your Torah: “ADONAI will reign forever and ever.” And as the
prophet said: “ADONAI shall be acknowledged sovereign of all the earth. On that
day ADONAI shall be one, and the name of God, one.”
V’ne.emar: v’hayah Adonai l’melekh al kol ha-aretz,
ba-yom ha-hu yihyeh Adonai eh.ad, u-sh’mo eh.ad.
Mourners:
יִ ְת ָבּ ַרְך וְ יִ ְשׁ ַתּ ַבּח
רוֹמםַ וְ יִ ְת ָפּ ַאר וְ יִ ְת
וְ יִ ְתנַ ֵשּׂא וְ יִ ְת ַה ַדּר
וְ יִ ְת ַעלֶּ ה וְ יִ ְת ַהלַּ ל
, ְבּ ִריְך הוּא,הּ דּ ֻק ְד ָשׁא ְ ְשׁ ֵמ
ל־בּ ְרכָ ָתא וְ ִשׁ ָיר ָתא
ִ לְ ֵֽעלָּ א לְ ֵֽעלָּ א ִמכׇּ
ֻתּ ְשׁ ְבּ ָח ָתא וְ נֶ ָח ָמ ָתא
,ַדּ ֲא ִמ ָירן ְבּ ָעלְ ָמא
.וְ ִא ְמרוּ ָא ֵמן
ן שׁ ַמיָּֽ א וְ ַחיִּ ים
ְ א שׁלָ ָֽמא ַר ָֽבּא ִמ ְ יְ ֵה
,ָעלֵֽ ינוּ וְ ַעל כׇּ ל־יִ ְשׂ ָר ֵאל
.וְ ִא ְמרוּ ָא ֵמן
רוֹמיו
ָ ה שׁלוֹם ִבּ ְמ ָ ע ֶֹשׂ
ה שׁלוֹם ָ הוּא יַ ֲע ֶשׂ
ָעלֵֽ ינוּ וְ ַעל כׇּ ל־יִ ְשׂ ָר ֵאל
,]ל־יוֹשׁ ֵבי ֵת ֵבל
ְ [וְ ַעל כׇּ
.וְ ִא ְמרוּ ָא ֵמן
ת פּ ֵר ָידה
ְ ִַבּ ְרכּ
.טוֹבה ֵת ָח ֵֽתמוּ
ָ לְ ָשׁנָ ה
שחריתMORNING SERVICE
ליום כיפורOF YOM KIPPUR
And You, O Holy One, are enthroned through the praises of the
people Israel.
three piyyutim introduce the kedushah
God, please hear us.
א
Many congregations recite this piyyut responsively:
You are our God in heaven and on earth—
powerful and revered, celebrated by multitudes.
You spoke, and the world
came to be, commanded, and it was created.
Your name endures forever; You are eternal.
Perceiving perfectly You dwell in secret.
Crowned with salvation, You are attired in righteousness,
wrapped in zeal, and armed with retribution.
Urging uprightness, You counsel faithfulness.
Your actions are truthful, righteous and just.
You are close to those who
call honestly. Though elevated and exalted,
You dwell in the heavens and suspend the earth in space.
You live and endure, revered, exalted, and holy.
El na.
Atah hu eloheinu
Ba-shamayim u-va-aretz gibbor v’na∙aratz.
Dagul mei-r’vavah hu sah. va-yehi.
V’tzivvah v’nivra∙u zikhro la-netzah..
H.ai olamim t’hor einayim.
Yosheiv seiter kitro y’shu∙ah.
L’vusho tz’dakah ma∙ateihu kin∙ah.
Nepad n’kamah sitro yosher.
Atzato emunah p’ullato emet.
Tzaddik v’yashar karov l’kor’av be-emet.
Ram u-mitnassei shokhein sh’h.akim.
Toleh eretz al b’limah. H.ai v’kayyam nora u-marom v’kadosh.
. וּלְ נ ֵַֽצח נְ ָצ ִחים ְק ֻד ָשּׁ ְתָך נַ ְק ִדּישׁ,לְ דוֹר וָ דוֹר נַ גִּ יד גׇּ ְד ֶֽלָך Holy ָקדוֹ ׁש. These are the
words uttered by the an-
כִּ י ֵאל ֶֽמלֶ ְך,וְ ִשׁ ְב ֲחָך ֱאֹלהֵֽ ינוּ ִמפִּֽ ינוּ לֹא יָ מוּשׁ לְ עוֹלָ ם וָ ֶעד gels, which Isaiah recorded
when he had an over-
.דוֹשׁ א ָתּה
ָֽ גָּ דוֹל וְ ָק whelming experience of
We are seated. being in the very presence
of God. Holiness is God’s essential quality, of which we can partake
when we dedicate ourselves to God and undertake to imitate the
divine qualities of mercy, love, and justice.
adonai, our master יהוה ֲאדֹנֵ ֽנוּ. Psalm 8:2.
adonai shall be acknowledged וְ ָהיָ ה יהוה לְ ֶ ֽמלֶ ְך. Zechariah 14:9.
adonai shall reign forever יִ ְמל ְֹך יהוה לְ עוֹלָ ם. Psalm 146:10.
God’s glory fills the universe. As one angelic chorus asks, “Where is the
place of God’s glory?” another responds:
“Praised is ADONAI’s glory wherever God dwells.”
Barukh k’vod Adonai mi-m’komo.
From where God dwells, may God turn with compassion toward the
people who twice each day, evening and morning, lovingly proclaim God’s
oneness, reciting the Sh’ma: “Hear, O Israel, ADONAI is our God, ADONAI
alone.”
Sh’ma yisra∙el, Adonai eloheinu, Adonai eh.ad.
The Holy One is our God, our creator, our sovereign, our redeemer. Yet
again, God will in mercy proclaim to us before all that lives:
Hu eloheinu, hu avinu, hu malkeinu, hu moshi∙einu, v’hu yashmi∙einu b’rah.amav
sheinit l’einei kol h.ai, lihyot lakhem leilohim.
“I, ADONAI, am your God.”
Ani Adonai eloheikhem.
Majesty, our majesty, ADONAI, our master, how majestic is Your name
throughout the world!
ADONAI shall be acknowledged sovereign of all the earth. On that day
ADONAI shall be one, and the name of God, one.
As the psalmist sang:
ADONAI will reign forever; your God, O Zion, from generation to
generation. Halleluyah!
Yimlokh Adonai l’olam, elohayikh tziyyon l’dor va-dor, hal’luyah.
From one generation to another we will declare Your greatness, and forever
sanctify You with words of holiness. Your praise will never leave our lips,
for You are God and Sovereign, great and holy.
We are seated.
,וּמוֹל ֶאת־לְ ָבבֵֽ נוּ לְ ַא ֲה ָב ֶֽתָך My sin נִ י ֲע. Though this
entire prayer speaks in
.ב שׁלֵ ם
ָ ֵוּבל ְ וְ נָ שׁוּב ֵא ֶֽליָך ֶבּ ֱא ֶמת the plural, the verse from
,דוֹל תּ ְמ ַחל וְ ִת ְסלַ ח לַ ֲענֵֽנוּ
ִ ָן שׁ ְמָך ַהגּ ִ ◁ וּלְ ַֽמ ַע Psalm 25:11 is in the singu-
lar, as if to say that we each
:כַּ כָּ תוּב ְבּ ִד ְב ֵרי ׇק ְד ֶֽשָׁך must eventually confront
our own sinfulness. Some
,ן־שׁ ְמָך יהוה ִ לְ ַֽמ ַע editions of the mah.zor
.וְ ָסלַ ְח ָֽתּ לַ ֲענִ י כִּ י ַרב־הוּא change even this verse to
the plural.
,ְך וּב ַמ ְר ִבּית
ְ שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּנֶֽ ֶשׁ א
ֶ ַעל ֵח ְט
.שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ִבּנְ ִטיַּ ת גָּ רוֹן אֶ וְ ַעל ֵח ְט
For all these sins, forgiving God, forgive us, pardon us,
grant us atonement.
V’al kullam, elo.ah s’lih.ot, s’lah. lanu, m’h.al lanu, kapper lanu.
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ִבּ ְפ ִֽר ַיקת ע ֹל, ַעל ֵח ְט ֶ ִ ,ת ְמהוֹן לֵ ָבב confusion
timhon leivav. The formal
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ִבּ ְפלִ ילוּת. וְ ַעל ֵח ְט ֶ confession of sins ends
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ִבּ ְצ ִדיַּ ת ֵֽר ַע, ַעל ֵח ְט ֶ with a note about our
internal confusion—and
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּצָֽ רוּת ָֽעיִ ן. וְ ַעל ֵח ְט ֶ how that prevents us from
acting properly. What we
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ַקלּוּת רֹאשׁ, ַעל ֵח ְט ֶ seek from the day is clarity
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ַק ְשׁיוּת ֽע ֶֹרף. וְ ַעל ֵח ְט ֶ about the direction of our
lives.
יצת ַרגְ לַֽ יִ ם לְ ָה ָרע, א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ִר ַ ַעל ֵח ְט ֶ
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ִבּ ְרכִ ילוּת. וְ ַעל ֵח ְט ֶ
ת שׁוְ א, וּע ָ א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ִבּ ְשׁ ֽב ַ ַעל ֵח ְט ֶ
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ִשׂנְ ַאת ִחנָּ ם. וְ ַעל ֵח ְט ֶ
וּמת־יָ ד, א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ִבּ ְת ֽשׂ ֶ ◁ ַעל ֵח ְט ֶ
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ִת ְמהוֹן לֵ ָבב. וְ ַעל ֵח ְט ֶ
וְ ַעל כֻּ לָּ םֱ ,אלֽ ַוֹהּ ְסלִ יחוֹתְ ,סלַ ח לָֽ נוְּ ,מ ַחל לָֽ נוּ ,כַּ ֶפּר־לָֽ נוּ.
Eternal God, You created the For all these sins, forgiving God, forgive us, pardon us,
heavens and earth in love. grant us atonement.
You fashioned plants and
V’al kullam, elo.ah s’lih.ot, s’lah. lanu, m’h.al lanu, kapper lanu.
animals, breathing Your spirit
into humanity.
We were created amidst a clean and pure world, but it is now
degraded in our grasp.
Not on our own merits do we beseech You, Adonai our God,
for we have sinned, we have wasted, we have caused vast damage:
For the sin of filling the sea and land with filth and garbage;
for the sin of destroying species that You saved from the flood;
and for the sin of laying bare the forests and habitats that sustain life.
Please, God, open our eyes that we might see the splendor of Your
creation. Then we shall praise You, as it is written: “How great are
Your works, Adonai! You have made them all with wisdom; the earth
is filled with Your creations” (Psalm 104:24).
Remove the heart of stone from our flesh, and give us a feeling heart.
Grant us wisdom and determination to safeguard the earth beneath
the heavens. —daniel nevins
ת־הגְּ לוּיִ ים לָֽ נוּ כְּ ָבר ֲא ַמ ְרנוּם ֶשׁ ֵאינָ ם גְּ לוּיִ ים לָֽ נוֶּ .א ַ ַ . Theח ָנּה Hannah
Bible’s depiction of
ת־שׁ ֵאינָ ם גְּ לוּיִ ים לָֽ נוּ לְ ָפנֶֽ יָך הוֹדינוּ לְ ָך ֲעלֵ ֶיהם ,וְ ֶא ֶ לְ ָפנֶֽ יָך וְ ִֽ her request for a child
ר שׁנֶּ ֱא ָמרַ ◁ :הנִּ ְס ָתּר ֹת לַ יהוה ידוּעים ,כַּ ָדּ ָב ֶ ֵהם גְּ לוּיִ ים וִ ִ became, for the Rabbis,
the model of proper
ֱאֹלהֵֽ ינוּ ,וְ ַהנִּ גְ ֹלת לָֽ נוּ וּלְ ָבנֵֽינוּ ַעד־עוֹלָ ם לַ ֲעשׂוֹת ֶאת־כׇּ ל־ prayer. We orient our
own prayer accordingly,
תּוֹרה ַהזֹּאת. ִדּ ְב ֵרי ַה ָ as we plead for forgive-
ness.
ַחנָּ הָֽ ,מ ַרת ֽר ַוּח ִה ְת ַפּלְּ לָ ה לְ ָפנֶֽ יָך ,וַ יִּ ָמּלֵ א לִ ָבּהּ ֶֽבּכִ י ,וְ קוֹלָ הּ
יהוה adonai brings
ְך בּ ַֽחנְ ָתּ ֶאת־לִ ָבּהּ וַ ֵֽתּ ֶפן ֵא ֶֽל ָיהֲ .ענֵ ה לָֽ נוּ
א יִ ָשּׁ ֵמ ַעַ ,א ָ ַ . I Samuel 2:7–8.מ ְשׁ ִפּיל
ְבּ ֵעת ַבּ ָקּ ָשׁ ֵֽתנוּ כְּ ֶשׁ ָענִֽ ָית לִ ְת ִחנַּ ת ָה ִא ָשּׁה ְבּ ִשׁיֹלה וְ נִ זְ כֶּ ה TAKE WORDS WITH YOU
ר דּל.
רוֹמםֵ ,מ ִקים ֵמ ָע ָפ ָ ף־מ ֵ מוֹתהּ :יהוה ַמ ְשׁ ִפּיל ַא ְ לָ ִשׁיר כְּ ָ ְ . Hoseaקחוּ ִע ָמּכֶ ם ְדּ ָב ִרים
14:3. That is, speak your
ֹלהיָך ,כִּ י כָ ַֽשׁלְ ָתּ ַבּ ֲענֶֽ ָך.
וּבה יִ ְשׂ ָר ֵאל ַעד יהוה ֱא ֶֽ ר :שׁ ָוְ נֶ ֱא ָמ ֽ confession.
ָ .אנֹכִ י ָאנֹכִ י I, surely I
ם דּ ָב ִרים וְ ֽשׁוּבוּ ֶאל־יהוה. ְקחוּ ִע ָמּכֶ ְ Isaiah 43:25.
נוֹתינוּ מּוֹתינוּ]ְ ,מ ַחל לַ ֲע ֵֽ בתינוּ [וְ ִא ֵ אֹלהי ֲא ֵֽ ֱאֹלהֵֽ ינוּ וֵ ֵ ִּכי־ For on this day
ַ . Leviticus 16:30.ב ּיוֹ ם ַהזֶ ּ ה
פּוּרים ַהזֶּ הְ .מ ֵחה וְ ַה ֲע ֵבר וּביוֹם] ַהכִּ ִ [ה ַשׁ ָבּת ַהזֶּ ה ְ ְבּיוֹם ַ ַא ָּתה You forgive
אתינוּ ִמנֶּֽ גֶ ד ֵעינֶֽ יָך ,כָּ ָאמוּרָ :אנ ֹכִ י ָאנ ֹכִ י הוּא ְפ ָשׁ ֵֽעינוּ וְ ַחטּ ֹ ֵֽ ָ . The grammaticalסלְ ָחן
ָסלְ ָחן form of the nouns
אתיָך לֹא ֶאזְ כּ ֹר .וְ נֶ ֱא ַמרָ :מ ִֽח ִיתי מ ֶֹחה ְפ ָשׁ ֶֽעיָך לְ ַמ ֲענִ י ,וְ ַחטּ ֹ ֶֽ ָמ ֳחלָ ן (solh.an) and
יָך ,שׁוּבה ֵאלַ י כִּ י גְ ַאלְ ִֽתּיָך.
ָֽ אות
ב פּ ָשׁ ֶֽעיָך וְ כֶ ָענָ ן ַחטּ ֹ ֶֽ כָ ָע ְ (moh.olan) indicate
an essential personal
י־ביּוֹם ַהזֶּ ה יְ כַ ֵפּר ֲעלֵ יכֶ ם לְ ַט ֵהר ֶא ְתכֶ ם ִמכּ ֹל וְ נֶ ֱא ַמר :כִּ ַ quality. For example,
(lomed),לוֹ ֵמד when one
יהוה תּ ְט ָֽהרוּ.
ִ אתיכֶ ם ,לִ ְפנֵ י ַחטּ ֹ ֵ “studies,” until becom-
ing a scholar, one is then
נוּח ֵֽתנוּ] מּוֹתינוּ][ְ ,ר ֵצה ִב ְמ ָ בוֹתינוּ [וְ ִא ֵ אֹלהי ֲא ֵֽ ֱאֹלהֵֽ ינוּ וֵ ֵ (lamdan).לַ ְמ ָ ּדן called a
טּוּבָך תוֹר ֶֽתָךַ ,שׂ ְבּ ֵֽענוּ ִמ ֶֽ תיָך וְ ֵתן ֶחלְ ֵֽקנוּ ְבּ ָ ַק ְדּ ֵֽשׁנוּ ְבּ ִמ ְצ ֶ The use of this form
reflects the poet’s belief
ישׁוּע ֶֽתָך [וְ ַהנְ ִחילֵֽ נוּ יהוה ֱאֹלהֵֽ ינוּ ְבּ ַא ֲה ָבה וְ ַשׂ ְמּ ֵֽחנוּ ִבּ ָ that God’s forgiving
י שׁ ֶֽמָך] צוֹן שׁ ַבּת ׇק ְד ֶֽשָׁך ,וְ יָ נֽ וּחוּ ָבהּ יִ ְשׂ ָר ֵאל ְמ ַק ְדּ ֵשׁ ְ ַ וּב ָר
ְ nature is, in fact, God’s
essence.
וּמ ֳחלָ ן וְ ַט ֵהר לִ בֵּֽ נוּ לְ ׇע ְב ְדָּך ֶבּ ֱא ֶמת ,כִּ י ַא ָתּה ׇסלְ ָחן לְ יִ ְשׂ ָר ֵאל ׇ
ְך מוֹחל
ֵ וּמ ַבּלְ ָע ֶֽדיָך ֵאין לָֽ נוּ ֶֽמלֶ לְ ִשׁ ְב ֵטי יְ ֻשׁרוּן ְבּכׇ ל־דּוֹר וָ דוֹרִ ,
ְך מוֹחל וְ סוֹלֵֽ ַח ֵ רוְּך א ָתּה יהוהֶֽ ,מלֶ ַ וְ סוֹלֵֽ ַח ֶאלָּ א ָֽא ָתּהָ .בּ
מוֹתינוּ וּמ ֲע ִביר ַא ְשׁ ֵֽ נוֹתינוּ וְ לַ ֲענוֹת ַעמּוֹ ֵבּית יִ ְשׂ ָר ֵאלַ , לַ ֲע ֵֽ
[ה ַשּׁ ָבּת וְ ] ל־ה ָֽא ֶרץְ ,מ ַק ֵדּשׁ ַ ל־שׁנָ ה וְ ָשׁנָ הֶֽ ,מלֶ ְך ַעל כׇּ ָ ְבּכׇ ָ
פּוּרים. יִ ְשׂ ָר ֵאל וְ יוֹם ַהכִּ ִ
268שחרית ליום כיפור · תפילת העמידה – חזרת הש״ץ – וידוי
And forgive us the breach of all commandments and prohibitions,
whether involving deeds or not, whether known to us or not. The sins
known to us we have acknowledged, and those unknown to us are surely
known to You, as the Torah states: “Secret matters are the concern of
ADONAI our God; but in matters that are revealed, it is for us and our
children to apply all teachings of the Torah till the end of time.”
Hannah, sad and depressed, prayed to You, her heart overflowing with
tears, her voice inaudible. But You understood her heartfelt cry and
turned to her. Answer us in our time of need, as You responded to the
plea of the woman in Shiloh, that we may sing like her: ADONAI “brings
down and lifts up, raises up the poor from the dust of the earth.”
Your prophet Hosea declared: “Return, O Israel, to ADONAI your God,
for you have stumbled because of your sin. Take words with you and
return to ADONAI.”
You are compassionate, welcoming those who turn back to You. You have
promised, since the dawn of creation, that repentance would be received.
Now our eyes look toward You, to accept our repentance.
Our God and God of our ancestors, forgive our sins on this [Shabbat and
this] Yom Kippur. Blot out and disregard them, as the prophet Isaiah says
in Your name: “I, surely I, am the One who wipes away sin, for this is My
nature; I will not recall your errors,” and the prophet adds: “I sweep aside
your sins like a mist, and disperse your transgressions like a cloud. Turn
back to Me, for I will redeem you.” And in Your T orah it is written: “For
on this day, atonement shall be made for you to purify you from all your
transgressions. In the presence of ADONAI you shall be pure.”
Our God and God of our ancestors: [embrace our rest,] make us holy
through Your m itzvot and let the Torah be our portion. Fill our lives with
Your goodness and gladden us with Your triumph. [ADONAI our God,
grant that we inherit Your holy Shabbat, lovingly and willingly, so that the
people Israel, who sanctify Your name, may find rest on this day.] Purify
our hearts to serve You faithfully, for You forgive the people Israel and
pardon the tribes of Jeshurun in every generation. Beside You, we have
no sovereign who pardons and forgives. Barukh atah ADONAI, sovereign
who pardons and forgives our sins and those of the people, the House
of Israel, each year sweeping away our guilt—ruler of all the earth, who
makes [Shabbat,] the people Israel and the Day of Atonement holy.
melekh al kol ha-aretz, m’kaddeish [ha-shabbat v’] yisra∙el
.הוֹדאוֹת ָ רוְּך אל ַה ֵ ָבּ.לָ ְך וְ ַה ְמ ַר ֵחם כִּ י,כָ לוּ ַר ֲח ֶֽמיָך the congregational re-
sponse. A second version
ֵמעוֹלָ ם,לֹא ַֽתמּוּ ֲח ָס ֶֽדיָך of Modim (the b’rakhah of
thanksgiving) was created
.ִקוִּֽ ינוּ לָ ְך
by the Sages to be recited
by the congregation while
.נוּ תּ ִמיד לְ עוֹלָ ם וָ ֶעד ָ ֵֽם שׁ ְמָך ַמלְ כּ
ִ רוֹמ ַ וְ ַעל כֻּ לָּ ם יִ ְת ָבּ ַרְך וְ יִ ְת the leader chants the of-
ficial prayer (Babylonian
Talmud, Sotah 40a). In this
way, we each fulfill the imperative of acknowledging God. The central idea in
this version is modim anah.nu lakh . . . al she-anah.nu modim lakh, “we thank
You for the ability to thank You.” Our prayers may be addressed to God, but
God is also their source.
For all these blessings וְ ַעל ֻּכ ּ ָלם. In the language of the Bible and the prayer-
book, “God’s name is exalted” when we acknowledge God, recognize God’s
goodness in creation, and act to enable God’s justice and compassion to be
visible in the world.
טּוֹב שׁ ְמָך
ִ ַה,רוְּך א ָתּה יהוה
ַ ָבּ.שׁוּע ֵֽתנוּ וְ ֶעזְ ָר ֵֽתנוּ ֶֽסלָ ה
ָ ְי May adonai bless you
and protect you ְיְ ָב ֶרכ
.וּלְ ָך נָ ֶאה לְ הוֹדוֹת יהוה וְ יִ ְשׁ ְמ ֶ ֽר ָך. This blessing
(Numbers 6:24–26) is
known as Birkat Kohanim,
ָבּ ְרכֵֽ נוּ ַבּ ְבּ ָרכָ ה,]מּוֹתינוּ
ֵֽ בוֹתינוּ [וְ ִא
ֵֽ אֹלהי ֲא
ֵ ֱֵאֹלהֵֽ ינוּ ו the “Priestly Blessing,” as
the Torah prescribes that
,תוּבה ַעל יְ ֵדי מ ֶֹשׁה ַע ְב ֶֽדָּך
ָ ְתּוֹרה ַהכּ ָ ַה ְמ ֻשׁלֶּֽ ֶשׁת ַבּ it is to be recited by Aaron
: כָּ ָאמוּר,דוֹשָׁך ֶֽ ַעם ְק, כּ ֲֹהנִ ים,וּבנָ יו
ָ מוּרה ִמ ִפּי ַא ֲהר ֹן
ָ ָה ֲא and his descendants, the
kohanim (priests), to bring
God’s blessing upon the
.כֵּ ן יְ ִהי ָרצוֹן .יְ ָב ֶרכְ ָך יהוה וְ יִ ְשׁ ְמ ֶֽרָך people Israel. In most
.כֵּ ן יְ ִהי ָרצוֹן . ָיהוה פּנָ יו ֵא ֶֽליָך וִ ֻיחנֶּֽ ךּ
ָ יָ ֵאר Israeli synagogues, this
blessing is recited every
.כֵּ ן יְ ִהי ָרצוֹן .ָך שׁלוֹם
ָ ְיהוה פּנָ יו ֵא ֶֽליָך וְ יָ ֵשׂם ל ָ יִ ָשּׂא day. The kohanim, who
come to the front of the
synagogue after preparing
ֵחן וָ ֶֽח ֶסד וְ ַר ֲח ִמים,וּב ָרכָ ה ְ טוֹבה ָ ,ִשׂים ָשׁלוֹם ָבּעוֹלָ ם themselves ritually, extend
their hands toward the
ָבּ ְרכֵֽ נוּ ָאבִֽ ינוּ כֻּ לָּֽ נוּ כְּ ֶא ָחד.ָעלֵֽ ינוּ וְ ַעל כׇּ ל־יִ ְשׂ ָר ֵאל ַע ֶֽמָּך community in a traditional
gesture, thus serving as
תּוֹרת,ינוּ
ַ ֵֽ יהוה ֱאֹלה,אוֹר פּנֶֽ יָך נָ ַֽת ָתּ לָּֽ נוּ
ָ כִּ י ְב,אוֹר פּנֶֽ יָך
ָ ְבּ a conduit of blessing. In
,וּב ָרכָ ה וְ ַר ֲח ִמים וְ ַחיִּ ים ְ וּצ ָד ָקה ְ ,ַחיִּ ים וְ ַא ֲה ַבת ֶֽח ֶסד many synagogues in the
Diaspora, the kohanim re-
ל־עת
ֵ ְבּכׇ,ת־ע ְמָּך יִ ְשׂ ָר ֵאל ַ ְך א ֶ וְ טוֹב ְבּ ֵעינֶֽ יָך לְ ָב ֵר.וְ ָשׁלוֹם enact this ancient blessing
during the Musaf service
.לוֹמָך
ֶֽ ל־שׁ ָעה ִבּ ְשׁ ָ וּבכְׇ on High Holy Days and
festivals.
נִ זָּ כֵ ר וְ נִ כָּ ֵתב,טוֹבה
ָ וּפ ְרנָ ָסה
ַ ְבּ ָרכָ ה וְ ָשׁלוֹם,ְבּסֵֽ ֶפר ַחיִּ ים Grant peace ִׂשים ּׁ ָשלוֹ ם.
טוֹבים ִ לְ ַחיִּ ים,ל־ע ְמָּך ֵבּית יִ ְשׂ ָר ֵאל
ַ ֲאנַֽ ְחנוּ וְ כׇ,לְ ָפנֶֽ יָך Generally in the Ashke-
nazic liturgy, the b’rakhah
.וּלְ ָשׁלוֹם Sim Shalom is recited
only during the morning
.עוֹשׂה ַה ָשּׁלוֹם
ֵ ,רוְּך א ָתּה יהוה
ַ ָבּ (Shah.arit and Musaf)
services, whereas a similar
ON SHABBAT, WE CONTINUE WITH KADDISH SHALEM ON PAGE 272. b’rakhah, Shalom Rav
(“abundant peace”), is
used instead at afternoon and evening services. However, on fast days such as Yom Kippur, Sim
Shalom is said at every service. The words of Sim Shalom are related directly to the conclu-
sion of Birkat Kohanim (v’yasem l’kha shalom, “may God grant you peace”); thus Sim Shalom is
traditionally recited at all services at which the Birkat Kohanim is recited. On fast days, Birkat
Kohanim is recited at all services throughout the day (but not the evening).
ישׁ שׁלֵ ם
ָ ַק ִדּ Kaddish Shalem. Every
service that features an
,עוּתהּ
ֵ כִּ ְר,א דּי ְב ָראִ ְבּ ָעלְ ָמ,שׁ שׁ ֵמהּ ַר ָבּאְ יִ ְתגַּ ַדּל וְ יִ ְת ַק ַדּ Amidah is brought to a
close with Kaddish Shalem,
ל־בּית
ֵ וּב ַחיֵּ י ְדכׇ
ְ יוֹמיכוֹן ֵ וּבְ כוּתהּ ְבּ ַחיֵּ יכוֹן
ֵ ְיְך מל ַ ִוְ יַ ְמל the complete Kaddish, so
. וְ ִא ְמרוּ ָא ֵמן,וּבזְ ַמן ָק ִריב
ִ ַבּ ֲעגָ לָ א,יִ ְשׂ ָר ֵאל called because in addition
to the words of the Kaddish
recited at other times in
.יְ ֵהא ְשׁ ֵמהּ ַר ָבּא ְמ ָב ַרְך לְ ָעלַ ם וּלְ ָעלְ ֵמי ָעלְ ַמיָּ א the service, it adds a line
asking God to accept our
רוֹמם וְ יִ ְתנַ ֵשּׂא וְ יִ ְת ַה ַדּר
ַ יִ ְת ָבּ ַרְך וְ יִ ְשׁ ַתּ ַבּח וְ יִ ְת ָפּ ַאר וְ יִ ְת prayers: “May the prayers
and pleas of all Israel be
לְ ֵֽעלָּ א לְ ֵֽעלָּ א, ְבּ ִריְך הוּא,הּ דּ ֻק ְד ָשׁא ְ ל שׁ ֵמ
ְ ַוְ יִ ְת ַעלֶּ ה וְ יִ ְת ַהלּ accepted by their creator
in heaven.” Here, the place-
א דּ ֲא ִמ ָירןַ א תּ ְשׁ ְבּ ָח ָתא וְ נֶ ָח ָמ ָת
ֻ ל־בּ ְרכָ ָתא וְ ִשׁ ָיר ָת ִ ִמכׇּ ment of Kaddish Shalem
. וְ ִא ְמרוּ ָא ֵמן,ְבּ ָעלְ ָמא marks the end of the
morning Shah.arit prayers.
The liturgy now moves
הוֹן דּכׇ ל־יִ ְשׂ ָר ֵאל ֳק ָדם ֲאבוּהוֹן
ְ עוּת ְ וּב ָ לוֹתהוֹןְ ִתּ ְת ַק ַבּל ְצ on to the Torah service.
In a formal sense, though
. וְ ִא ְמרוּ ָא ֵמן,ִדּי ִב ְשׁ ַמיָּֽ א introduced and followed
by b’rakhot and prayers, the
ן שׁ ַמיָּֽ א וְ ַחיִּ ים ָעלֵֽ ינוּ וְ ַעל כׇּ ל־
ְ א שׁלָ ָֽמא ַר ָֽבּא ִמְ יְ ֵה reading of the Torah and
the Haftarah constitutes
. וְ ִא ְמרוּ ָא ֵמן,יִ ְשׂ ָר ֵאל study, not prayer. For the
ancient Rabbis, prayer was
ה שׁלוֹם ָעלֵֽ ינוּ וְ ַעל כׇּ ל־ָ רוֹמיו הוּא יַ ֲע ֶשׂ ָ ה שׁלוֹם ִבּ ְמ ָ ע ֶֹשׂ quintessentially defined by
the Amidah, which we have
. וְ ִא ְמרוּ ָא ֵמן,]ל־יוֹשׁ ֵבי ֵת ֵבל
ְ יִ ְשׂ ָר ֵאל [וְ ַעל כׇּ now completed.
Kaddish Shalem
May God’s great name be exalted and hallowed throughout the created world, as is
God’s wish. May God’s sovereignty soon be established, in your lifetime and in your
days, and in the days of all the House of Israel. And respond with: Amen.
May God’s great name be acknowledged forever and ever!
Y’hei sh’meih rabba m’varakh l’alam u-l’almei almayya.
May the name of the Holy One be acknowledged and celebrated, lauded and
worshipped, exalted and honored, extolled and acclaimed—though God, who is
blessed, b’rikh hu, is truly far beyond all acknowledgment and praise, or any expres-
sions of gratitude or consolation ever spoken in the world. And respond with: Amen.
May the prayers and pleas of all Israel be accepted by their creator in heaven. And
respond with: Amen.
May abundant peace from heaven, and life, come to us and to all Israel. And respond
with: Amen.
May the One who brings harmony on high, bring harmony to us and to all Israel
[and to all who dwell on earth]. And respond with: Amen.
Oseh shalom bi-m’romav hu ya.aseh shalom aleinu v’al kol yisra.el [v’al kol yosh’vei teiveil],
v’imru amen.
Liturgical Practice
The Ashkenazic rite is unique in prescribing a special chant for High
Holy Day Torah reading. Solemn and meditative, its use may be explained
by the Zohar’s statement that all who listen to Leviticus chapter 16—the
portion for Yom Kippur in which the sudden death of Aaron’s children is
mentioned—should shed tears. The custom of using this special melody
extended to Rosh Hashanah as well.
— after Abraham Zvi Idelsohn
מּוֹתינוּ] ָשׂ ָרה ִר ְב ָקה ָר ֵחל וְ לֵ ָאה, בֹותינוּ ַא ְב ָר ָהם יִ ְצ ָחק וְ יַ ֲעק ֹב[ ,וְ ִא ְֵֽך א ֵֽ
י שׁ ֵבּ ַר ֲִמ ֶ
שׁ ָעלָ ה ַהיּוֹם לִ כְ בוֹד ַה ָמּקוֹם וְ לִ כְ בוֹד ְך את _____ ֶבּן _____ ֶ הוּא יְ ָב ֵר ֵ
ל־מ ְשׁ ַפּ ְחתּוֹ,
דוֹשׁ בּרוְּך הוּא יִ ְשׁמ ֹר אוֹתוֹ וְ ֶאת־כׇּ ִ ָ תּוֹרה וְ לִ כְ בוֹד יוֹם ַה ִדּיןַ .ה ָקּ ַה ָ
טוֹבים ְבּזֶ הל־מ ֲע ֵשׂה יָ ָדיו ,וְ יִ כְ ְתּבֵֽ הוּ וְ יַ ְח ְתּ ֵֽמהוּ לְ ַחיִּ ים ִ
וְ יִ ְשׁלַ ח ְבּ ָרכָ ה וְ ַה ְצלָ ָחה ְבּכׇ ַ
ֹאמר ָא ֵמן. יוֹתיו ,וְ נ ַ יוֹם ַה ִדּין ִעם כׇּ ל־יִ ְשׂ ָר ֵאל ֶא ָחיו וְ ַא ְח ָ
A female:
מּוֹתינוּ] ָשׂ ָרה ִר ְב ָקה ָר ֵחל וְ לֵ ָאה, בֹותינוּ ַא ְב ָר ָהם יִ ְצ ָחק וְ יַ ֲעק ֹב[ ,וְ ִא ֵֽ ְך א ֵֽ
י שׁ ֵבּ ַר ֲִמ ֶ
שׁ ָעלְ ָתה ַהיּוֹם לִ כְ בוֹד ַה ָמּקוֹם וְ לִ כְ בוֹד ְך את _____ ַבּת _____ ֶ הוּא יְ ָב ֵר ֵ
ל־מ ְשׁ ַפּ ְח ָתּהּ, אוֹתהּ וְ ֶאת־כׇּ ִ דוֹשׁ בּרוְּך הוּא יִ ְשׁמ ֹר ָ ָ תּוֹרה וְ לִ כְ בוֹד יוֹם ַה ִדּיןַ .ה ָקּ ַה ָ
טוֹבים ְבּזֶ ה ל־מ ֲע ֵשׂה יָ ֶֽד ָיה וְ יִ כְ ְתּ ֶֽב ָה וְ יַ ְח ְתּ ָמהּ לְ ַחיִּ ים ִוְ יִ ְשׁלַ ח ְבּ ָרכָ ה וְ ַה ְצלָ ָחה ְבּכׇ ַ
ֹאמר ָא ֵמן. יוֹת ָיה ,וְ נ ַ יוֹם ַה ִדּין ִעם כׇּ ל־יִ ְשׂ ָר ֵאל ָא ֶֽח ָיה וְ ַא ְח ֶֽ
Plural:
מּוֹתינוּ] ָשׂ ָרה ִר ְב ָקה ָר ֵחל וְ לֵ ָאה, בֹותינוּ ַא ְב ָר ָהם יִ ְצ ָחק וְ יַ ֲעק ֹב[ ,וְ ִא ֵֽ
ְך א ֵֽי שׁ ֵבּ ַר ֲ
ִמ ֶ
רוּאים ֲא ֶשׁר ָעלוּ ַהיּוֹם ל־ה ְקּ ִ ְך את _____ וְ ֵאת _____ ,וְ ֶאת־כׇּ ַ הוּא יְ ָב ֵר ֵ
דוֹשׁ בּרוְּך הוּא יִ ְשׁמ ֹר ָ תּוֹרה וְ לִ כְ בוֹד יוֹם ַה ִדּיןַ .ה ָקּ לִ כְ בוֹד ַה ָמּקוֹם וְ לִ כְ בוֹד ַה ָ
ל־מ ֲע ֵשׂה יְ ֵד ֶיהםחוֹת ֶיהם ,וְ יִ ְשׁלַ ח ְבּ ָרכָ ה וְ ַה ְצלָ ָחה ְבּכׇ ַ
ל־מ ְשׁ ְפּ ֵ אוֹתם וְ ֶאת־כׇּ ִ ָ
טוֹבים ְבּזֶ ה יוֹם ַה ִדּין ִעם כׇּ ל־יִ ְשׂ ָר ֵאל ַא ֵח ֶיהם וְ יִ כְ ְתּ ֵבם וְ יַ ְח ְתּ ֵמם לְ ַחיִּ ים ִ
ֹאמר ָא ֵמן. יוֹת ֶיהם ,וְ נ ַ
וְ ַא ְח ֵ
Prayer for those who are ill:
מּוֹתינוּ] ָשׂ ָרה ִר ְב ָקה ָר ֵחל וְ לֵ ָאה, בוֹתינוּ ַא ְב ָר ָהם יִ ְצ ָחק וְ יַ ֲעק ֹב[ ,וְ ִא ֵֽ
ְך א ֵֽ
י שׁ ֵבּ ַר ֲִמ ֶ
ל־גּוּפם,
ָ ל־מ ֲחלָ ה ,וְ יִ ְר ָפּא לְ כׇ
ל־החוֹלִ ים _____ וְ יָ ִסיר ֵמ ֶהם כׇּ ַ ְך את־כׇּ ַהוּא יְ ָב ֵר ֶ
ל־מ ֲע ֵשׂה יְ ֵד ֶיהםִ ,עם כׇּ ל־יִ ְשׂ ָר ֵאל ל־ענָ ם ,וְ יִ ְשׁלַ ח ְבּ ָרכָ ה וְ ַה ְצלָ ָחה ְבּכׇ ַ
וְ יִ ְסלַ ח לְ כׇ ֲ
ֹאמר ָא ֵמן.
יוֹת ֶיהם ,וְ נ ַ
בִּ ְרכַּ ת ֲ Birkat Ha-gomelא ֵח ֶיהם וְ ַא ְח ֵ
גּוֹמל
ַ . In thanking God forה ֵ
גּוֹמל
ִבּ ְרכַּ ת ַה ֵ having been saved from
danger and calamity, we are
This b’rakhah is recited by one who has recovered from a serious illness conscious of the fragility of
or survived a life-threatening crisis.
our lives and the gratitude
גּוֹמל לְ ַחיָּ ִבים
ְך העוֹלָ םַ ,ה ֵ רוְּך א ָתּה יהוה ֱאֹלהֵֽ ינוּ ֶֽמלֶ ָ ַ ָבּ with which we should meet
each day of our lives. Ellen
טוֹבוֹת ,שׁגְּ ָמלַֽ נִ י כׇּ ל־טוֹב.
ֶ Frankel, a contemporary
The congregation responds: ִמי writer, remarks further that
through the recitation of
שׁגְּ ָמלְ כֶ ם for a group:
ֶשׁגְּ ָמלְ ָך ֶ / for a male:שׁגְּ ָמלֵ ְך ֶ / for a female: this b’rakhah, we summon
כׇּ ל־טוֹב ,הוּא (יִ גְ ָמלְ ָך /יִ גְ ְמלֵ ְך /יִ גְ ָמלְ כֶ ם) כׇּ ל־טוֹבֶֽ ,סלָ ה. support from all those who
care about our welfare.
Isaiah 57
14 [ADONAI] says:
Build up, build up a highway!
Clear a road!
Remove all obstacles
from the road of My people!
15 For thus said the One who high aloft
forever dwells, whose name is holy:
I dwell on high, in holiness;
yet with the contrite and the lowly in spirit—
Reviving the spirits of the lowly,
reviving the hearts of the contrite.
16 For I will not always contend,
I will not be angry forever:
Nay, I who make spirits flag,
also create the breath of life.
17 For their sinful greed I was angry;
I struck them and turned away in My wrath.
Though stubborn, they follow the way of their hearts,
18 I note how they fare and will heal them:
I will guide them and mete out solace to them,
and to the mourners among them 19 heartening, comforting words:
It shall be well,
well with the far and the near —said ADONAI—
And I will heal them.
20 But the wicked are like the troubled sea
which cannot rest,
whose waters toss up mire and mud.
21 There is no safety —said my God—
for the wicked.
יְ ֵהא ְשׁ ֵמהּ ַר ָבּא ְמ ָב ַרְך לְ ָעלַ ם וּלְ ָעלְ ֵמי ָעלְ ַמיָּ א.
Mourners:
יִ ְת ָבּ ַרְך וְ יִ ְשׁ ַתּ ַבּח
רוֹמםוְ יִ ְת ָפּ ַאר וְ יִ ְת ַ
וְ יִ ְתנַ ֵשּׂא וְ יִ ְת ַה ַדּר
וְ יִ ְת ַעלֶּ ה וְ יִ ְת ַהלַּ ל
הּ דּ ֻק ְד ָשׁאְ ,בּ ִריְך הוּא, ְשׁ ֵמ ְ
ל־בּ ְרכָ ָתא וְ ִשׁ ָיר ָתא
לְ ֵֽעלָּ א לְ ֵֽעלָּ א ִמכׇּ ִ
ֻתּ ְשׁ ְבּ ָח ָתא וְ נֶ ָח ָמ ָתא
ַדּ ֲא ִמ ָירן ְבּ ָעלְ ָמא,
וְ ִא ְמרוּ ָא ֵמן.
ן שׁ ַמיָּֽ א וְ ַחיִּ ים
א שׁלָ ָֽמא ַר ָֽבּא ִמ ְ יְ ֵה ְ
ָעלֵֽ ינוּ וְ ַעל כׇּ ל־יִ ְשׂ ָר ֵאל,
וְ ִא ְמרוּ ָא ֵמן.
רוֹמיו
ה שׁלוֹם ִבּ ְמ ָ ע ֶֹשׂ ָ
ה שׁלוֹם הוּא יַ ֲע ֶשׂ ָ
ָעלֵֽ ינוּ וְ ַעל כׇּ ל־יִ ְשׂ ָר ֵאל
ל־יוֹשׁ ֵבי ֵת ֵבל],
ְ [וְ ַעל כׇּ
וְ ִא ְמרוּ ָא ֵמן.
Mourners:
Yitbarakh v’yishtabbah. v’yitpa∙ar v’yitromam v’yitnassei v’yit.haddar
v’yit.alleh v’yit.hallal sh’meih d’kudsha, b’rikh hu, l’eilla l’eilla mi-kol
birkhata v’shirata tushb’h.ata v’neh.amata da-amiran b’alma, v’imru amen.
Y’hei sh’lama rabba min sh’mayya v’h.ayyim aleinu v’al kol yisra∙el,
v’imru amen.
Oseh shalom bi-m’romav hu ya.aseh shalom aleinu v’al kol yisra.el [v’al kol
yosh’vei teiveil], v’imru amen.
H.atzi Kaddish
May God’s great name be exalted and hallowed throughout the
created world, as is God’s wish. May God’s sovereignty soon be
established, in your lifetime and in your days, and in the days of
all the House of Israel. And respond with: Amen.
b’h.ayyeikhon u-v’yomeikhon u-v’h.ayyei d’khol beit yisra·el,
ba-agala u-viz’man kariv, v’imru amen.
סוֹמְך
ֵ , ְמ ַחיֵּ ה ֵמ ִתים ְבּ ַר ֲח ִמים ַר ִבּים,ְמכַ לְ כֵּ ל ַחיִּ ים ְבּ ֶֽח ֶסד Give life to the dead
ְמ ַחיֵּ ה ֵמ ִתים. To be sure, the
וּמ ַקיֵּ ם ֱאמוּנָ תוֹ ְ ,סוּרים
ִ וּמ ִתּיר ֲא ַ ,רוֹפא חוֹלִ ים ֵ ְ ו,נוֹפלִ ים ְ primary meaning of this
ֶֽמלֶ ְך,וֹמה לָּ ְך
ֶ י דּ
ֽ וּמ
ִ , ִמי כָ ֽמוָֹך ַֽבּ ַעל גְּ בוּרוֹת.ישׁנֵ י ָע ָפר ֵ ִל phrase was understood to
refer to the afterlife, but
.שׁוּעה
ָ ְוּמ ְצ ִֽמ ַיח יַ וּמ ַחיֶּ ה ְ ֵמ ִמית the Rabbis also understood
that the phrase referred
.צוּריו לְ ַחיִּ ים ְבּ ַר ֲח ִמים
ָ ְ זוֹכֵ ר י,ִמי כָ ֽמוָֹך ַאב ָה ַר ֲח ִמים to a spiritual revival in this
world. Thus the b’rakhah
one makes on greeting a
.וְ נֶ ֱא ָמן ַא ָתּה לְ ַה ֲחיוֹת ֵמ ִתים friend whom one has not
. ְמ ַחיֵ ה ַה ֵמּ ִתים,רוְּך א ָתּה יהוה
ַ ָבּ seen for a year utilizes the
phrase “who gives life to
the dead.”
,דוֹשׁים ְבּכׇ ל־יוֹם יְ ַהלְ לֽ וָּך
ִ דוֹשׁ וּק
ְ ַא ָתּה ָקדוֹשׁ וְ ִשׁ ְמָך ָק Who is like you, source
.ֶֽסּלָ ה of compassion? ִמי כָ ֽמוֹ ָך
ַאב ָה ַר ֲח ִמים. A second
piyyut inserted at each of
ל־מ ֲע ֶֽשׂיָך ַ ן פּ ְח ְדָּך יהוה ֱאֹלהֵֽ ינוּ ַעל כׇּ ַ ן תֵּ ֵוּבכ ְ the services in the High
Holy Day season, empha-
,את
ָ ה־שּׁ ָבּ ָֽרֶ ל־מ ַ וְ ֵא ָימ ְתָך ַעל כׇּ sizing God’s kindness.
ל־ה ַמּ ֲע ִשׂים
ַ וְ יִ ָיר ֽאוָּך כׇּ
U-v’khein וּבכֵ ן
ְ . These three
,רוּאים ִ ל־ה ְבּ ַ וְ יִ ְשׁ ַתּ ֲחווּ לְ ָפנֶֽ יָך כׇּ
paragraphs, which are
,ב שׁלֵ ם
ָ וְ יֵ ָעשׂוּ כֻ לָּ ם ֲאגֻ ָדּה ַא ַחת לַ ֲעשׂוֹת ְרצוֹנְ ָך ְבּלֵ ָב introduced by the same
word, וּבכֵ ן
ְ (u-v’khein), are
,מוֹ שׁיָּ ַֽד ְענוּ יהוה ֱאֹלהֵֽ ינוֶּ ְכּascribed by many scholars
to the 3rd century, and
,בוּרה ִבּ ִימינֶֽ ָך
ָ ְ ע ֹז ְבּיָ ְדָך וּג,ֶשׁ ַה ִשּׁלְ טוֹן לְ ָפנֶֽ יָך may constitute the earliest
.את
ָ ה־שּׁ ָבּ ָֽר
ֶ ל־מ ַ נוֹרא ַעל כׇּ ָ וְ ִשׁ ְמָך poetic additions to the
Amidah. Stages of redemp-
tion are described in this
series of prayers. Reuven Hammer, a modern commentator, remarks that the first paragraph implores God to
cause the entire world to live with reverence for God. The next paragraph discusses not the universal, but the
particular: the return of Israel to its land (and specifically to Jerusalem) and the kingship of David. The third
paragraph describes the rejoicing that will come to the righteous “when You remove the tyranny of arrogance
from the earth” and God will rule alone over the entire world from Zion and Jerusalem.
וַ יִּ גְ ַבּהּ יהוה ְצ ָבאוֹת ַבּ ִמּ ְשׁ ָפּט ,וְ ָה ֵאל ַה ָקּדוֹשׁ נִ ְק ַדּשׁ Adonai Tzv’va·ot will
וַ ִ ּיגְ ַ ּב ּה יהוה be exalted
ְך ה ָקּדוֹשׁ. רוְּך א ָתּה יהוהַ ,ה ֶֽמּלֶ ַ
ַ ִבּ ְצ ָד ָקהָ .בּ . Isaiah 5:16.צְ ָבאוֹ ת ַ ּב ּ ִמ ׁ ְש ּ ָפט
On all days: ָעשׂוּ וְ ִה ְק ִֽריבוּ לְ ָפנֶֽ יָך ְבּ ַא ֲה ָבה כְּ ִמ ְצוַ ת ְרצוֹנֶֽ ָך
בוֹדָך כָּ ָאמוּר: תוֹר ֶֽתָךַ ,על יְ ֵדי מ ֶֹשׁה ַע ְב ֶֽדָּך ִמ ִפּי כְ ֶֽ כַּ כָּ תוּב ְבּ ָ
The Sephardic rite continues on p. 305.
On Shabbat, those reciting the traditional sacrificial list add this paragraph:
וּשׁנֵ י
ה תּ ִמ ִימםְ ,י שׁנָ ְ ת שׁנֵ י כְ ָב ִשׂים ְבּנֵ ָ
וּביוֹם ַה ַשּׁ ָבּ ְ ְ
ת שׁ ַבּת
ֶע ְשׂרוֹנִ ים ֽס ֹלֶ ת ִמנְ ָחה ְבּלוּלָ ה ַב ֶֽשּׁ ֶמן וְ נִ ְסכּוֹ :ע ֹלַ ַ
שׁ ַבּתּוַֹ ,על ע ֹלַ ת ַה ָתּ ִמיד וְ נִ ְסכָּ הּ :במדבר כח ט-י ְבּ ַ
א־ק ֶֹדשׁ יִ ְהיֶ ה לָ כֶ ם
יעי ַהזֶּ ה ִמ ְק ָר ֽ שׁ ה ְשּׁ ִב ִ
וּב ָעשׂוֹר לַ ֽח ֶֹד ַ ֶ
ל־מלָ אכָ ה לֹא ַת ֲעשׂוּ: וְ ִענִּ ֶיתם ֶאת־נַ ְפשׁ ֵֹתיכֶ ם כָּ ְ
ן־בּ ָקר ֶא ָחד ַֽאיִ ל פּר ֶבּ ָ וְ ִה ְק ַר ְב ֶתּם ע ֹלָ ה לַ יהוה ֵֽר ַיח נִ ֽיח ַ ֹח ַ
ימם יִ ְהיוּ לָ כֶֽ ם :במדבר כט ז-ח ה תּ ִמ ִ ה שׁ ְב ָע ְ י־שׁנָ ִ ֶא ָחד כְּ ָב ִשׂים ְבּנֵ ָ
,שׁ ֺל ָשׁה ֶע ְשׂר ֹנִ ים לַ ָפּר ְ
וּשׁנֵ י וּמנְ ָח ָתם וְ נִ ְסכֵּ ֶיהם כִּ ְמ ֻד ָבּר ְ ִ
וּשׁנֵ י ְשׂ ִע ִירים
ֶע ְשׂר ֹנִ ים לָ ַֽאיִ ל וְ ִע ָשּׂרוֹן לַ כֶּֽ ֶבשׂ ,וְ יַֽ יִ ן כְּ נִ ְסכּוְֹ ,
וּשׁנֵ י ְת ִמ ִידים כְּ ִהלְ כָ ָתם. לְ כַ ֵפּרְ ,
בוֹתינוּ אֹלהי ֲא ֵֽ יְ ִהי ָרצוֹן ִמלְּ ָפנֶֽ יָך ,יהוה ֱאֹלהֵֽ ינוּ וֵ ֵ יְ ִהי may it be your will
ָ . From Siddur Va'aniרצוֹן
שׁ בּ ְמ ֵה ָרה ְביָ ֵֽמינוּ,ינוּ] ,שׁיִּ ָבּנֶ ה ֵבּית ַה ִמּ ְק ָדּ ִֶ מּוֹת
[וְ ִא ֵֽ Tefilati, the prayerbook of
יאָך ,כַּ כָּ תוּב:י שׁ ִה ְב ַט ְח ָֽתּנוּ ַעל יְ ֵדי נְ ִב ֶֽכְּ ִפ ֶ )the Masorti (Conservative
movement in Israel. This
וְ ָהיָ ה ְבּ ַא ֲח ִרית ַהיָּ ִמים, acknowledges the Jewish
נָ כוֹן יִ ְהיֶ ה ַהר ֵבּית יהוה people’s having returned
to the Land of Israel. (The
אשׁ ה ָה ִרים וְ נִ ָשּׂא ִמגְּ ָבעוֹת, ְבּר ֹ ֶ more traditional wording
speaks of the exile, our
ל־הגּוֹיִ ם.
וְ נָ ֲהרוּ ֵאלָ יו כׇּ ַ inability to perform the
וְ ָהלְ כוּ ַע ִמּים ַר ִבּים וְ ָא ְמרוּ, Temple sacrifices, and the
)hope of return.
ֹלהי יַ ֲעק ֹב, לְ כוּ וְ נַ ֲעלֶ ה ֶאל ַהר יהוהֶ ,אל ֵבּית ֱא ֵ
וְ י ֵֹֽרנוּ ִמ ְדּ ָרכָ יו ,וְ נֵ לְ כָ ה ְבּא ְֹרח ָֹתיו.
ירוּשׁלָֽ יִ ם.
תוֹרה ְוּד ַבר יהוה ִמ ָ יּוֹן תּ ֵצא ָ כִּ י ִמ ִצּ ֵ
וְ ָשׁ ַפט ֵבּין ַהגּוֹיִ ם וְ הוֹכִֽ ַיח לְ ַע ִמּים ַר ִבּים,
יתוֹת ֶיהם לְ ַמזְ ֵמרוֹת, בוֹתם לְ ִא ִתּים וַ ֲחנִ ֵ וְ כִ ְתּתוּ ַח ְר ָ
לֹא יִ ָשּׂא גוֹי ֶאל גּוֹי ֶֽח ֶרב וְ לֹא יִ לְ ְמדוּ עוֹד ִמלְ ָח ָמה.
ו
“The sacrifices of God are a broken spirit; a contrite and broken
heart” (Psalm 51:19). Rabbi Abba bar Judan said: What God
regards as unfit for sacrifice in an animal, God holds as fit in a
human being. An animal that is blind or broken or maimed is
unfit for sacrifice (Leviticus 22:22), but a human being who has
a broken and contrite heart is a fit offering to God.
—midrash Pesikta of Rav Kahana
ז
Rabbi Judah the Patriarch, citing Rabbi Judah the son of Rabbi
Simon, said: Ordinarily, if a person shot an arrow, how far will
it go? Over as much ground as an acre or two. But the power
of repentance is so great that it shoots straight up to heaven.
Rabbi Yose taught: God says, “Open to Me” (Song of Songs 5:2),
meaning: Make for Me an opening in you, an opening as narrow
as the eye of a needle, and I shall make the opening so wide that
camps full of soldiers and siege-engines could enter it.
—midrash Pesikta of Rav Kahana
נוֹתינוּמּוֹתינוּ]ְ ,מ ַחל לַ ֲע ֵֽ בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵֽ ֱאֹלהֵֽ ינוּ וֵ ֵ
וּביוֹם] ַהכִּ ֻפּ ִרים ַהזֶּ הְ .מ ֵחה וְ ַה ֲע ֵבר [ה ַשּׁ ָבּת ַהזֶּ ה ְ ְבּיוֹם ַ
אתינוּ ִמנֶּֽ גֶ ד ֵעינֶֽ יָך ,כָּ ָאמוּרָ :אנ ֹכִ י ָאנ ֹכִ י ְפּ ָשׁ ֵֽעינוּ וְ ַחטּ ֹ ֵֽ ָ .אנֹכִ י ָאנֹכִ י I, surely I . . .
Isaiah 43:25.
אתיָך לֹא ֶאזְ כּ ֹר .וְ נֶ ֱא ַמר:
הוּא מ ֶֹחה ְפ ָשׁ ֶֽעיָך לְ ַמ ֲענִ י ,וְ ַחטּ ֹ ֶֽ
I SWEEP ASIDE YOUR SINS
יָך ,שׁוּבה ֵאלַ י כִּ י
ָֽ אתב פּ ָשׁ ֶֽעיָך וְ כֶ ָענָ ן ַחטּ ֹ ֶֽ
ָמ ִֽח ִיתי כָ ָע ְ יתי כָ ָעב LIKE A MIST ָמ ִ ֽח ִ
גְ ַאלְ ִֽתּיָך .וְ נֶ ֱא ַמר :כִּ י ַביּוֹם ַהזֶּ ה יְ כַ ֵפּר ֲעלֵ יכֶ ם לְ ַט ֵהר ְ . Isaiah 44:22.פּ ָשׁ ֶ ֽע ָיך
י־ביּוֹם For on this day ִכּ ַ
יהוה תּ ְט ָֽהרוּ .
ִ אתיכֶ ם לִ ְפנֵ י ֶא ְתכֶ םִ ,מכּ ֹל ַחטּ ֹ ֵ ַ . Leviticus 16:30.הזֶּ ה
נוּח ֵֽתנוּ] מּוֹתינוּ][ְ ,ר ֵצה ִב ְמ ָ בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵֽ ֱאֹלהֵֽ ינוּ וֵ ֵ ַ .א ָתּה ָסלְ ָחן You forgive
The grammatical forms
טּוּבָך
תוֹר ֶֽתָךַ ,שׂ ְבּ ֵֽענוּ ִמ ֶֽ תיָך וְ ֵתן ֶחלְ ֵֽקנוּ ְבּ ָ ַק ְדּ ֵֽשׁנוּ ְבּ ִמ ְצ ֶֽ ָמ ֳחלָ ן ָ (solh.an) andסלְ ָחן
(moh.olan) indicate an
ישׁוּע ֶֽתָך [וְ ַהנְ ִחילֵֽ נוּ יהוה ֱאֹלהֵֽ ינוּ ְבּ ַא ֲה ָבה וְ ַשׂ ְמּ ֵֽחנוּ ִבּ ָ essential personal quality.
י שׁ ֶֽמָך] צוֹן שׁ ַבּת ׇק ְד ֶֽשָׁך ,וְ יָ נֽ וּחוּ ָבהּ יִ ְשׂ ָר ֵאל ְמ ַק ְדּ ֵשׁ ְ ַ וּב ָר
ְ לוֹמד Similarly, )ֵ (lomed
means “study,” but when
וְ ַט ֵהר לִ בֵּֽ נוּ לְ ׇע ְב ְדָך ֶבּ ֱא ֶמת ,כִּ י ַא ָתּה ׇסלְ ָחן לְ יִ ְשׂ ָר ֵאל one becomes a scholar, one
(lamdan).לַ ְמ ָדּן is called a
וּמ ַבּלְ ָע ֶֽדיָך ֵאיןוּמ ֳחלָ ן לְ ִשׁ ְב ֵטי יְ ֻשׁרוּן ְבּכׇ ל־דּוֹר וָ דוֹרִ , ׇ The use of this form reflects
רוְּך א ָתּה יהוה, ַ ְך מוֹחל וְ סוֹלֵֽ ַח ֶאלָּ א ָֽא ָתּהָ .בּ ֵ לָֽ נוּ ֶֽמלֶ the poet’s belief that God’s
forgiving nature is, in fact,
נוֹתינוּ וְ לַ ֲענוֹת ַעמּוֹ ֵבּית יִ ְשׂ ָר ֵאל, ְך מוֹחל וְ סוֹלֵֽ ַח לַ ֲע ֵֽ ֵ ֶֽמלֶ God’s essence.
ל־ה ָֽא ֶרץ,ְך על כׇּ ָ ל־שׁנָ ה וְ ָשׁנָ הֶֽ ,מלֶ ַמוֹתינוּ ְבּכׇ ָ וּמ ֲע ִביר ַא ְשׁ ֵֽ ַ
שׁ [ה ַשּׁ ָבּת וְ ] יִ ְשׂ ָר ֵאל וְ יוֹם ַהכִּ ֻפּ ִרים. ַ ְמ ַק ֵדּ
וידוי
מּוֹתינוּ],
בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵֽ ֱאֹלהֵֽ ינוּ וֵ ֵ
יָך תּ ִפלָּ ֵֽתנוּ,
ָתּבֹא לְ ָפנֶֽ ְ
ל תּ ְת ַעלַּ ם ִמ ְתּ ִחנָּ ֵֽתנוּ,
וְ ַא ִ
וּק ֵשׁי ֽע ֶֹרף,
ֶשׁ ֵאין ֲאנַֽ ְחנוּ ַעזֵּ י ָפנִ ים ְ
מּוֹתינוּ],
בוֹתינוּ [וְ ִא ֵֽ
אֹלהי ֲא ֵֽ לוֹמר לְ ָפנֶֽ יָך יהוה ֱאֹלהֵֽ ינוּ וֵ ֵ ַ
יקים ֲאנַֽ ְחנוּ וְ א ָח ָֽטאנוּ, ַצ ִדּ ִ
מּוֹתינוּ] ָח ָֽטאנוּ. בוֹתינוּ [וְ ִא ֵֽ ֲא ָבל ֲאנַֽ ְחנוּ וַ ֲא ֵֽ
ָא ַֽשׁ ְמנוָּ ,בּגַֽ ְדנוּ ,גָּ זַֽ לְ נוִּ ,דּ ַֽבּ ְרנוּ ֽד ֹ ִפי.
נוּ שׁ ֶקר.
ֶה ֱעוִֽ ינוּ ,וְ ִה ְר ַֽשׁ ְענוּ ,זַֽ ְדנוָּ ,ח ַֽמ ְסנוָּ ,טפַֽ לְ ֶֽ
יָ ַֽע ְצנוּ ָרע ,כִּ זַּֽ ְבנוּ ,לַֽ ְצנוָּ ,מ ַֽר ְדנוּ ,נִ ַֽא ְצנוָּ ,ס ַֽר ְרנוּ,
ָעוִֽ ינוָּ ,פּ ַֽשׁ ְענוָּ ,צ ַֽר ְרנוִּ ,ק ִֽשּׁינוּ ֽע ֶֹרף.
ָר ַֽשׁ ְענוִּ ,שׁ ַֽח ְתנוִּ ,תּ ַֽע ְבנוָּ ,תּ ִֽעינוִּ ,תּ ְע ָֽתּ ְענוּ.
א שׁוָ ה לָֽ נוּ .וְ ַא ָתּה
טּוֹבים ,וְ ל ֹ ָֽוּמ ִמּ ְשׁ ָפּ ֶֽטיָך ַה ִֹותיָך ִ
ַֽס ְרנוּ ִמ ִמּ ְצ ֶֽ
ל־ה ָבּא ָעלֵֽ ינוּ ,כִּ י ֱא ֶמת ָע ִֽשׂ ָית וַ ֲאנַֽ ְחנוּ
ַצ ִדּיק ַעל כׇּ ַ
ִה ְר ָֽשׁ ְענוּ.
א שׁ ָח ָֽטאנוּ Customarily, we each strike our heart as we recite the words
ַ .על ֵח ְט ֶ
וּב ָרצוֹן,
ַעל ֵח ְטא ֶשׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ֽא ֹנֶ ס ְ
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ִאמּוּץ ַהלֵּ ב. וְ ַעל ֵח ְט ֶ
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ִבּ ְבלִ י ָֽד ַעת,
ַעל ֵח ְט ֶ
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ִבטּוּי ְשׂ ָפ ָֽתיִ ם. וְ ַעל ֵח ְט ֶ
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּגִ לּוּי ֲע ָריוֹת, ַעל ֵח ְט ֶ
וּב ָֽסּ ֶתר. א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ַבּגָּ לוּי ַ וְ ַעל ֵח ְט ֶ
What can we say before You, You who live in the transcendent?
And what can we tell about ourselves to You who dwell on high?
You surely know both the secret and the revealed.
You know the mysteries of the universe,
the deepest secrets of everyone alive.
You probe our innermost depths,
You examine our thoughts and feelings.
Nothing escapes You,
nothing is secret from You.
Therefore, may it be Your will, our God and God of our ancestors,
to forgive us for all our sins,
to pardon us for all our iniquities,
to grant us atonement for all our transgressions.
שׁ בּהּ ין שׁיֵּ ַָעל ִמ ְצוַ ת ֲע ֵשׂה וְ ַעל ִמ ְצוַ ת א ַת ֲע ֶשׂהֵ ,בּ ֶ
ת־הגְּ לוּיִ ים לָֽ נוּין שׁ ֵאין ָבּהּ קוּם ֲע ֵשׂהֶ ,א ַ וּב ֶ קוּם ֲע ֵשׂהֵ ,
ת־הגְּ לוּיִ ים לָֽ נוּ כְּ ָבר ֲא ַמ ְרנוּם
ת־שׁ ֵאינָ ם גְּ לוּיִ ים לָֽ נוֶּ .א ַ
וְ ֶא ֶ
ת־שׁ ֵאינָ ם גְּ לוּיִ ים לָֽ נוּ,
הוֹדינוּ לְ ָך ֲעלֵ ֶיהם; וְ ֶא ֶ
לְ ָפנֶֽ יָך ,וְ ִֽ
ר שׁנֶּ ֱא ַמרַ :הנִּ ְס ָתּר ֹת ידוּעים ,כַּ ָדּ ָב ֶ
לְ ָפנֶֽ יָך ֵהם גְּ לוּיִ ים וִ ִ
לַ יהוה ֱאֹלהֵֽ ינוּ ,וְ ַהנִּ גְ ֹלת לָֽ נוּ וּלְ ָבנֵֽינוּ ַעד עוֹלָ ם ,לַ ֲעשׂוֹת
תּוֹרה ַהזֹּאת. ל־דּ ְב ֵרי ַה ָ
ֶאת־כׇּ ִ
ְשׁ ֶֽמָךֲ ,ע ֵשׂה לְ ַֽמ ַען יְ ִמינֶֽ ָךֲ ,ע ֵשׂה לְ ַֽמ ַען ְק ֻד ָשּׁ ֶֽתָךֲ .ע ֵשׂה
יעה יְ ִמינְ ָךהוֹשׁ ָ
ן תּוֹר ֶֽתָך .לְ ַֽמ ַען יֵ ָחלְ צוּן יְ ִד ֶֽידיָךִֽ ,
לְ ַֽמ ַע ָ
צוּריוַ ֲענֵֽנִ י .יִ ְהיוּ לְ ָרצוֹן ִא ְמ ֵרי ִפי וְ ֶהגְ יוֹן לִ ִבּי לְ ָפנֶֽ יָך ,יהוה ִ
ה שׁלוֹם ָעלֵ ינוּ, רוֹמיו ,הוּא יַ ֲע ֶשׂ ָ ה שׁלוֹם ִבּ ְמ ָ גוֹאלִ י .ע ֶֹשׂ ָ וְ ֲ
ל־יוֹשׁ ֵבי ֵת ֵבל] וְ ִא ְמרוָּ :א ֵמן.ְ וְ ַעל כׇּ ל־יִ ְשׂ ָר ֵאל [וְ ַעל כׇּ
וְ זוֹכֵ ר, וְ קוֹנֵ ה ַהכּ ֹל,טוֹבים ִ ן שׁמוֹ ְ לִ ְבנֵ י ְבנֵ ֶיהם לְ ַֽמ ַע
Adonai, open my lips
ֲאדֹנָ י ְשׂפָ ַתי ִתּ ְפ ָתּח. Psalm
,]ַח ְס ֵדי ָאבוֹת [וְ ִא ָמּהוֹת .ְבּ ַא ֲה ָבה
51:17. Every Amidah begins
with this request ask-
יא גּוֹאל לִ ְבנֵ י ְבנֵ ֶיהם
ֵ וּמ ִב ֵ ing God to afford us the
.ן שׁמוֹ ְבּ ַא ֲה ָבה ְ לְ ַֽמ ַע appropriate attitude and
words for prayer. Perhaps
,ִמסּוֹד ֲחכָ ִמים וּנְ בוֹנִ ים the phrase conveys a
mystical sense that prayer
,ד דּ ַעת ְמ ִבינִ יםַֽ וּמלֶּֽ ֶמ
ִ originates in our soul, the
,וּב ַת ֲחנוּנִ ים
ְ ֶא ְפ ְתּ ָחה ִפי ִבּ ְת ִפלָּ ה part of God within us all.
To Imitate God
Judaism is often depicted
Second B’rakhah: God’s Saving Care
as believing in a stern You are mighty forever, ADONAI—
and angry God of judg- You give life to the dead;
ment. In fact, rabbinic
Judaism portrays God as great is Your saving power.
loving and caring, a deity
whose essence is ethical You sustain the living through love,
concern. The liturgy of and with great mercy give life to the dead.
the Amidah quotes the You support the falling, heal the sick,
psalmist in describing
God as protecting the loosen the chains of the bound,
weakest members of and keep faith with those who sleep in the dust.
society; even the dead Who is like You, Almighty,
remain present for God.
Abraham Joshua Heschel and who can be compared to You?—
pointed out that prophet- Sovereign, who brings death and life,
ic depictions of God’s and causes salvation to flourish.
anger are expressions of
God’s sympathy for the M’khalkeil h.ayyim b’h.esed, m’h.ayyeih meitim b’rah.amim rabbim,
oppressed and represents someikh nof ’lim, v’rofei h.olim, u-mattir asurim, u-m’kayyeim emunato
a negative judgment on li-sheinei afar. Mi khamokha ba∙al g’vurot u-mi domeh lakh, melekh
those who would be part meimit u-m’h.ayyeh u-matzmi∙ah. y’shu∙ah.
of a society that did not
provide adequate care Who is like You, source of compassion,
for the least powerful, its
weakest members. For who remembers with compassion Your creatures for life?
the ancient rabbis and for Mi khamokha av ha-rah.amim, zokheir y’tzurav l’h.ayyim b’rah.amim.
modern Jewish thinkers,
to imitate God and to do You are faithful in bringing life to the dead.
God’s will is to live a life Barukh atah Adonai, who gives life to the dead.
marked by compassion.
Compassion
Abba Saul said: I can be
like God: Just as God is
merciful and compas-
sionate, I too can act
mercifully and compas-
sionately.
—Mekhilta of
Rabbi Ishmael
The Holy One is our God, our creator, our sovereign, our
redeemer. Yet again, God will in mercy proclaim to us before
all that lives:
Hu eloheinu, hu avinu, hu malkeinu, hu moshi∙einu, v’hu yashmi∙einu
b’rah.amav sheinit l’einei kol h.ai, lihyot lakhem leilohim.
,ים שׁהוּא טוֹב לַ כּ ֹל ֶ ִוְ כ ֹל ַמ ֲא ִמינ Sole judge of all that
lives on earth ידי ִ ַה ָדּן יְ ִח
לְ ָב ֵאי עוֹלָ ם. This phrase,
taken from the Mishnah, is echoed in U-netaneh Tokef: all that lives on earth passes
before God, the sole Judge on this judgment day.
A promise of the future ְבּ ֶא ְהיֶ ה ֲא ֶשׁר ֶא ְהיֶ ה. In God’s revelation to Moses at the
burning bush, God replies to Moses’ question, “Who shall I say sent me?” with the
phrase quoted here, explicating the name of God: יהוה. The phrase has been variously
translated as “I am that which I am,” “I will be that which I will be,” or “I will be there
with you in the way that I will be there with you.”
Mindful of the covenant זוֹכֵ ר ַה ְבּ ִרית. The phrase is used in the Torah when God
promises Noah that the world will never again be destroyed and points to the rainbow
as a symbol of that eternal covenant.
ג
God considers the good of all those who keep God in mind.
We believe that God is mindful of the covenant.
God carves out the lifespan of all that is alive.
We believe that God is living and eternal.
God’s goodness flows to the deserving and to the undeserving.
We believe that God is good to all.
ha-zokheir l’mazkirav tovot zikhronot.
V’khol ma·aminim she-hu zokheir ha-b’rit,
ha-h.oteikh h.ayyim l’khol h.ai.
V’khol ma·aminim she-hu h.ai v’kayyam,
ha-tov u-meitiv la-ra·im v’la-tovim.
V’khol ma·aminim she-hu tov la-kol.
ן תּכְ לֶ ה,
ל־ה ִר ְשׁ ָעה כֻּ לָּ הּ כְּ ָע ָשׁ ִ וְ כׇ ָ
כִּ י ַת ֲע ִביר ֶמ ְמ ֶֽשׁלֶ ת זָ דוֹן ִמן ָה ָֽא ֶרץ.
321מוסף ליום כיפור · תפילת העמידה – חזרת הש״ץ
Sin and Repentence ז
Every sin, even the least God is patient, holding back wrath.
egregious, plants within We believe that it is difficult to arouse God’s fury.
a person a dislike or
hatred for some aspect
God is kind, replacing anger with love.
of existence. T’shuvah al- We believe that it is easy to secure God’s favor.
lows love to shine again. God is the One before whom all are equal.
When a person sins, he We believe that God is a righteous judge.
or she enters the world
of separation; reality God is blameless and deals righteously with the faithful.
is comprehended as a We believe that God’s ways are perfect.
series of isolated mo- ha-katzar b’za·am u-ma·arikh af.
ments. In that vision, V’khol ma·aminim she-hu kasheh likh·os,
evil is a thing in itself; it
has a negative, destruc- ha-rah.um u-makdim rah.amim la-rogez.
tive value. But when V’khol ma·aminim she-hu rakh lirtzot,
one does t’shuvah out of ha-shaveh u-mashveh katon v’gadol.
love, then immediately V’khol ma·aminim she-hu shofeit tzedek,
there sparks within that ha-tam u-mittameim im t’mimim.
person the light of the V’khol ma·aminim she-hu tamim po·alo.
world of unity, in which
everything is seen as a Alone, exalted, may You rule over a united humanity, as the
single organism. In this prophet Zechariah said, “ADONAI shall be acknowledged sover-
transcendent vision,
the sinful act becomes a eign of all the earth. On that day, ADONAI shall be one and the
motivation for good, an name of God, one.”
instrument of transfor-
mation. In this perspec- U-v’khein—ADONAI our God, instill Your awe in all You have
tive, transgressions
become virtues. made, and fear of You in all You have created, so that all You
—abraham isaac Kook have fashioned revere You, all You have created bow in recogni-
(adapted)
tion, and all be bound together, carrying out Your will whole-
heartedly. For we know that true sovereignty is Yours, power
and strength are in Your hands, and Your name is to be revered
beyond any of Your creations.
U-v’khein—Bestow honor to Your people, ADONAI,
praise to those who revere You, hope to those who seek You,
recognition to those who await You, joy to Your land, and
gladness to Your city.
Simh.ah l’artzekha v’sason l’irekha
May the light of David, Your servant, dawn, and the lamp of the
son of Jesse, Your anointed, be kindled speedily in our day.
U-v’khein—The righteous, beholding this, will rejoice, the
upright will be glad, the pious will celebrate with song,
evil will be silenced, and all wickedness will disappear like
smoke, when You remove the tyranny of arrogance from the
earth.
,ל־מ ֲע ֶֽשׂיָך
ַ ַעל כׇּ, ַא ָתּה יהוה לְ ַב ֶֽדָּך,וְ ִת ְמֹלְך
,בוֹדָך
ֶֽ ְְבּ ַהר ִציּוֹן ִמ ְשׁכַּ ן כּ
: כַּ כָּ תוּב ְבּ ִד ְב ֵרי ׇק ְד ֶֽשָׁך,ירוּשׁלַֽ יִ ם ִעיר ׇק ְד ֶֽשָׁך
ָ וּב ִ Adonai will reign
. ַהלְ לוּ־יָ הּ,ֹלהיִ ְך ִציּוֹן לְ ד ֹר וָ ד ֹר
ַֽ ֱא,יִ ְמֹלְך יהוה לְ עוֹלָ ם forever יִ ְמל ְֹך יהוה לְ עוֹ לָ ם.
Psalm 146:10.
בוֹדָך כָּ ָאמוּר: משׁה ַע ְב ֶֽדָּך ִמ ִפּי כְ ֶֽ תוֹר ֶֽתָךַ ,על יְ ֵדי ֶ כַּ כָּ תוּב ְבּ ָ
Welcome back our dispersed from among the nations, and gather those scattered to the
ends of the earth. Bring us exultantly to Zion, Your city, and with everlasting joy to Jeru-
salem Your sanctuary, where our ancestors once offered to You their obligatory daily and
holy day sacrifices, each as prescribed. The [Shabbat and] Day of Atonement sacrifices
were offered there in love, as You commanded, as it is written in Your Torah by Moses,
Your servant, by Your instruction:
שּׁוֹפכִ ים ֶאת־לִ ָבּם לְ ָפנֶֽ יָך ְבּיוֹם בוֹת ֶיהםַ ,ה ְ מוֹשׁ ֵ ְמקוֹמוֹת ְ and it shall come to
.וְ ָהיָ ה ְבּ ַא ֲח ִרית ַהיָּ ִמים pass
פּוּרים ַהזֶּ ה. וּביוֹם] ַהכִּ ִ [ה ַשּׁ ָבּת ַהזֶּ ה ְ ַ Isaiah 2:2–4. Most contem-
porary biblical scholars
Those who recited the traditional sacrificial list now continue on the next page. think that this phrase
points to the indefinite
בוֹתינוּ אֹלהי ֲא ֵֽ יְ ִהי ָרצוֹן ִמלְּ ָפנֶֽ יָך ,יהוה ֱאֹלהֵֽ ינוּ וֵ ֵ future. Classical exegetes
שׁ בּ ְמ ֵה ָרה ְביָ ֵֽמינוּ, ינוּ] ,שׁיִּ ָבּנֶ ה ֵבּית ַה ִמּ ְק ָדּ ִ ֶ מּוֹת
[וְ ִא ֵֽ thought of it as referring to
a messianic end-time. This
יאָך ,כַּ כָּ תוּב:י שׁ ִה ְב ַט ְח ָֽתּנוּ ַעל יְ ֵדי נְ ִב ֶֽ כְּ ִפ ֶ vision of universal peace is
וְ ָהיָ ה ְבּ ַא ֲח ִרית ַהיָּ ִמים, inscribed as the watchword
of the United Nations.
אשׁ ה ָה ִרים וְ נִ ָשּׂא ִמגְּ ָבעוֹת, נָ כוֹן יִ ְהיֶ ה ַהר ֵבּית יהוה ְבּר ֹ ֶ .לְ כוּ וְ נַ ֲעלֶ ה LET US GO UP
ל־הגּוֹיִ ם.
וְ נָ ֲהרוּ ֵאלָ יו כׇּ ַ Isaiah's vision of universal
religious unity.
וְ ָהלְ כוּ ַע ִמּים ַר ִבּים וְ ָא ְמרוּ,
INSTRUCTION SHALL GO
ֹלהי יַ ֲעק ֹב, לְ כוּ וְ נַ ֲעלֶ ה ֶאל ַהר יהוהֶ ,אל ֵבּית ֱא ֵ תוֹרה FORTH ֵ . Theתּצֵ א ָ
וְ י ֵֹֽרנוּ ִמ ְדּ ָרכָ יו ,וְ נֵ לְ כָ ה ְבּא ְֹרח ָֹתיו. word torah, translated here
as “instruction,” can be
ירוּשׁלָֽ יִ ם.
תוֹרה ְוּד ַבר יהוה ִמ ָ יּוֹן תּ ֵצא ָ כִּ י ִמ ִצּ ֵ understood in its wid-
est sense: all that is right
וְ ָשׁ ַפט ֵבּין ַהגּוֹיִ ם וְ הוֹכִֽ ַיח לְ ַע ִמּים ַר ִבּים, and true. Jewish mystics
יתוֹת ֶיהם לְ ַמזְ ֵמרוֹת, בוֹתם לְ ִא ִתּים וַ ֲחנִ ֵ וְ כִ ְתּתוּ ַח ְר ָ understood the verse as
referring to a future divine
לֹא יִ ָשּׂא גוֹי ֶאל גּוֹי ֶֽח ֶרב וְ לֹא יִ לְ ְמדוּ עוֹד ִמלְ ָח ָמה. revelation.
ֹלהים ַבּ ָשּׁ ַֽמיִ ם ִמ ַֽמּ ַעל וְ ַעל ִ כִּ י יהוה הוּא ָה ֱא,ֶאל־לְ ָב ֶֽבָך אוֹחילָ ה לָ ֵאל
ֽ ִ . Although at
the very beginning of the
. ֵאין עוֹד,ָה ָֽא ֶרץ ִמ ָֽתּ ַחת Musaf service the leader
The ark is closed. has asked God’s help in
Congregation recites: leading the congregation
in prayer, it was felt that
ֱהיֵ ה ִעם ִּפ ִיפיֹות,]ּמֹותינּו ֵֽ בֹותינּו [וְ ִא
ֵֽ אֹלהי ֲא ֵ ֱֵאֹלהֵֽ ינּו ו another such prayer was
עֹומ ִדים לְ ַב ֵּקׁש ְּת ִפּלָ ה ְ ָה,ָך ּבית יִ ְׂש ָר ֵאל ֵ לּוחי ַע ְּמ ֵ ְׁש needed before beginning
the special sections of
.ָך ּבית יִ ְׂש ָר ֵאל
ֵ וְ ַת ֲחנּונִ ים ִמּלְ ָפנֶֽ יָך ַעל ַע ְּמ the Musaf Amidah: the
Avodah (the service of
,ֲה ִבינֵ ם ַמה ֶׁשּיְ ַדּבֵֽ רּו ,אמרּו ֵֽ ֹ הֹורם ַמה ֶׁשּי ֵ the High Priest on the
. יַ ְּד ֵעם ֵאיְך יְ ָפ ֵֽארּו,ֲה ִׁש ֵיבם ַמה ֶׁשּיִ ְׁש ָֽאלּו Day of Atonement) and
the Eilleh Ezk’rah (the
,ֶּֽב ֶרְך לְ ָך יִ כְ ְרעּון ,ְּבאֹור ָּפנֶֽ יָך יְ ַהּלֵ כֽ ּון recounting of Jewish
.ּומ ִּב ְרכֹות ּפִֽ יָך ּכֻ ּלָ ם יִ ְת ָּב ֵרכּוןִ ,ָך ּב ִפ ֶיהם יְ ָב ְרכּון ְ ַע ְּמ suffering). This piyyut
was written in the first
Reader responds: millennium and appears
not only in the Ashke-
. ֶא ְשׁ ֲאלָ ה ִמ ֶֽמּנּוּ ַמ ֲענֵ ה לָ שׁוֹן, ֲא ַחלֶּ ה ָפנָ יו,אוֹחילָ ה לָ ֵאל ִֽ nazic tradition but in the
.יעה ְרנָ נוֹת ְבּ ַעד ִמ ְפ ָעלָ יו ָ ִֽ ַאבּ,ֲא ֶשׁר ִבּ ְק ַהל ָעם ָא ִֽשׁ ָירה ֻעזּוֹ Sephardic tradition as
well, where it precedes
.וּמיהוה ַמ ֲענֵ ה לָ שׁוֹן ֵ ,לְ ָא ָדם ַמ ַע ְרכֵ י לֵ ב the Amidah.
At a certain hour, on a certain day of the year, all these four The Yiddish playwright
holinesses met together. and ethnographer Saul
Ansky (1863–1920)
This took place on the Day of Atonement, at the hour when combed the hinterlands
the High Priest entered the Holy of Holies and there revealed of Eastern Europe record-
the divine name. ing aspects of Jewish life.
His dramatic play The
And if he invoked God’s name in purity, all of Israel was forgiven. Dybbuk— first performed
in 1920—was based in
Wherever a person stands to lift up eyes to heaven, that place is part on his studies, and
a Holy of Holies. the d’var torah given by
Every human being created by God in God’s own image is a a H.asidic master at the
beginning of the play was
High Priest. one he actually recorded.
Each day of a person’s life is the Day of Atonement . . . This H.asidic teaching is
presented here to offer
Each one of us can face God with the language of the heart. an understanding of the
Each one of us can be forgiven. Avodah service we are
about to read. Anksy’s
Each one of us can achieve atonement and be made pure ethnographic material
in the eyes of God. was held under lock and
key by the Soviet govern-
ment and it was only in
the 1990s that some of his
findings were finally made
available to the public.
Introduction:
The world of God is great and holy.
Of all the lands of the world, the Land of Israel was set aside
to be holy for us;
and in the Land of Israel, the holiest city is Jerusalem.
In Jerusalem, the holiest place was the Holy Temple;
and the holiest site in the Temple was the Holy of Holies . . .
Our tradition is that in the world, there are seventy nations,
and, of them, Israel was set aside to be holy unto God.
The holiest of the people Israel is the tribe of the Levites.
The holiest of the Levites are the priests;
and among the priests, the holiest was the High Priest.
The lunar year has 354 days.
Some days are set aside as holy days.
Holier than the festivals are the Shabbatot;
And the holiest of the Shabbatot is the Day of Atonement—
the Shabbat of Shabbatot.
There are seventy languages in the world,
and of them, Hebrew was chosen as our holy tongue.
The holiest of all things written in the Hebrew language is
the Holy Torah.
In the Torah, the holiest part is the Ten Commandments.
And the holiest of all the words in the Ten Commandments is
the name of God.
326 yom kippur · musaf service · repetition of the amidah – temple service
,ַאזְ כִּ יר גְּ בוּרוֹת ֱאלֽ ַוֹהּ נֶ ְא ָדּ ִרי The Service of the High
Priest on Yom Kippur
.ין שׁנִ י
ֵ ֶֽא ֶפס וְ ֵא,יָ ִחיד וְ ֵאין עוֹד פּוּרים
ִ בוֹדת יוֹם ַה ִכּ
ַ ֵ ֽס ֶדר ֲע
The description of the
, לְ ָפנָ יו ֵאין ַבּ ַֽשּׁ ַחק,ַא ֲח ָריו ֵאין ַבּ ֶֽחלֶ ד High Priest on Yom Kip-
. זוּלָ תוֹ ְבּ ֵֽע ֶקב,ֵאין ִבּלְ תּוֹ ֶֽק ֶדם pur was the first major
section to be added to the
,ֹלהים לַ ֲעשׂוֹת ִ ֱא,ָאדוֹן לַ ֲחשׁ ֹב
Musaf Amidah after the
close of the Talmud. More
. ָשׂח וְ ֵאין ְמ ַא ֵחר,נִ ְמלָ ְך וְ ֵאין נֶ ְע ָדּר than 100 poetic versions
,וּמ ִקים ֵ יוֹעץ ֵ ,עוֹשׂה ֶ ְאוֹמר ו ֵof this prayer have come
down to us. They usually
.ַא ִמּיץ לָ ֵשׂאת וְ גִ בּוֹר לִ ְסבּ ֹל begin with words of praise
of God, a description of
,צוּריוָ ְֲא ֶשׁר לוֹ ְרנָ נוֹת ִמ ִפּי י creation, and then detail
.וּמ ַֽמּ ָטּה יִ ָשּׂא ְת ִהלָּ ה ִ ִמ ַֽמּ ְעלָ ה
the service of Yom Kippur
in the Temple. No rite pre-
,דוֹשׁ בּ ָשּׁ ַֽמיִ ם
ַ ֵאל ֶא ָחד ָבּ ָֽא ֶרץ ָק
serves the same poem as
another. The version here
ַא ִדּיר ַבּ ָמּרוֹם,ִמ ַֽמּיִ ם ַר ִבּים is an anthology of three of
, שׁ ַבח ִמ ְמּאוֹרוֹת,הוֹמוֹת ֶֽ ֶֽא ֶדר ִמ ְתּ
these poems: one by Yose
ben Yose, who wrote in
; ֶֽל ֶמד ִמלֵּ ילוֹת,ֽא ֹ ֶמר ִמיָּ ִמים the 5th century and was
probably the first of the
, ֲע ֵצי־יַֽ ַער יְ ַרנֵּֽנוּ, שׁמוֹ ְ שׁ תּוֹד ַיע
ִֽ ֵא
post-talmudic poets in the
...אוֹתיו ָ נוֹר ְ ְבּ ֵה ָמה ְתלַ ֵמּד ֱעזוּז Land of Israel; a second
poem written by Yoh.anan
Ha-Cohen ben Yehoshua
(perhaps 10th century), which is recited in the Italian rite; and a third that is commonly found in
the Ashkenazic rite, written by Meshullam ben Kalonymous in the 10th century.
yose ben yose. Few of Yose’s poems were known until the Cairo Genizah brought them to light
in the 20th century, after a millennium of obscurity. Yose’s importance was quickly recognized.
He may be credited as the father of medieval piyyut and is certainly one of the originators of the
Avodah service. All subsequent versions ultimately owe their form to his creativity and follow the
pattern he developed: a description of creation, a rehearsal of some biblical narrative history, and
then a poetic description of the service in the Temple on the Day of Atonement. The poem pre-
sented here is one of three he wrote for the Avodah; it was included by Saadiah Gaon (10th cen-
tury) in his siddur. Yose wrote three such poems—perhaps so that each recitation of the Amidah
(in the evening, in the morning, and the later Musaf service) would include an Avodah service.
The Avodah Service. The Temple is no more, but evoking the service in the Temple through
words had the power, in the minds of the ancient authors of the synagogue service, to reenact,
and thus re-create, the experience. They taught, “Instead of bulls, we will give the offering of our
lips” (Pesikta of Rav Kahana). For us, too, the visualization of the Avodah can evoke the fear and
trembling of that moment when Israel came closest to the Divine, achieving forgiveness and
atonement. For a moment we can try to experience how the Temple ritual inspired our people.
I would speak of God’s greatness ( ַאזְ ִכּיר גְּ בוּרוֹת ֱאלֽ ַוֹהּliterally, “I would recall”). Thus begins
the Avodah. The next section of the service, the Martyrology, begins with the words ֵ ֽא ֶלּה ֶאזְ ְכּ ָרה,
“these I recall.” The High Holy Days, which begin a new year and look to the future, do so by ac-
counting for and remembering the past, beginning with Rosh Hashanah, which is known in the
Bible as יוֹם ַהזִ ָכּרוֹן, the Day of Remembrance. In looking to the past, we recall both the high and
the low points.
327 yom kippur · musaf service · repetition of the amidah – temple service
לָ בוֹא, לְ ָשׁ ֵרת,שׁוֹרר ֵ ְ ל,י־מלֶ ְךֶֽ ֵישׁי לִ ְראוֹת ְפּנ ִ ִיֻ ַחד ְשׁל Three ֶשׁתֽ ְשׁ. Yose ben
Yose bases himself on
...ֲח ָד ָריו Micah 6:4 where Moses,
, ִה ְצ ִֽמ ַיח ַע ְמ ָרם ִמ ֽשּׁ ֶ ֹרשׁ לֵ וִ י, יְ ַפת פֶּֽ ִרי וְ ָענָ ף,כְּ גֶֽ ֶפן ַא ֶֽדּ ֶרת Aaron, and Miriam are
mentioned together as
.רוֹעה וְ ִא ָשּׁה נְ ִב ָיאה ֶ ְ ְמכַ ֵהן ו: שׁלֽ ֹ ֶשׁת ָשׂ ִריגֵ י ֶֽח ֶמד ְ י שׁלֵּֽ ַח ִ ִכּ the three classic person-
ages who helped save
,מוֹסרוֹת ֽצ ֹ ַען
ְ הוּקם לִ ְשׁבּ ֹר ָ פּ ְרחוֹ,ים ִ ת דּוֹד ִ כְּ גֶֽ ֶשׁת ֵע Israel. Yose adds a metered
.ר שׁוֹעל
ַ וְ לִ ְפר ֹץ גֶּֽ ֶד phrase to describe them:
Moses, the one who could
.ְך בּ ֵעת ַמ ַתּן ֽא ֹ ֶמר ְ ֶ נִ ָצּב ַבּ ָֽתּו,שׁ שׁ ֽב ַוּע ָ כֻּ ָסּה ֶבּ ָענָ ן וְ נִ ְת ַק ַדּ enter the inner chambers;
Aaron, the one who served
.מּוֹראוֹ לֹא ָע ַמד ִאישׁ ָ ִמ,ֽכּ ַ ֹח ַא ִדּ ִירים לְ ָפנָ יו ֻהכְ נַ ע in the Temple; and Miriam,
ם שׁ ָח ִקים ַעדְ וּמלֶּֽ ֶח ִ ,ישׁימוֹן ִ שׁ שׁ ֵאר ִבּ ְ כִּ לְ כֵּ ל צֹאן ֽק ֶֹד the one who sang.
a priest, a shepherd, and
.בּוֹאם לָ ָֽא ֶרץ ָ a prophetess ְמכַ ֵהן
גָּ וְ ָעה וְ נֶ ֶא ְס ָפה וְ לֹא,כָּ ְר ָתה ְבּ ֵאר לָ ָעם ַעלְ ָמה ְמתוֹפֶֽ ֶפת יאהָ רוֹעה וְ ִא ָשּׁה נְ ִב
ֶ ְו. Aaron,
the High Priest; Moses, the
.ָהיָ ה ָֽמיִ ם people’s shepherd; and
Miriam, the prophetess. In-
ַעל יְ ֵדי ְמכַ ֵהן ְבּ ָשׁלוֹם,◁ לִ וּוּיֵ י ַענְ נֵ י הוֹד יְ ִד ִידים נֶ ֱחנָֽ נוּ terestingly, the poet views
all three roles as equally
וּמישׁוֹר ִ critical to a well-ordered
world.
י תּ ְשׁבּוֹת ֶֽמלַ ח ְבּ ִרית
ִ ִ ְבּל,לוֹ וּלְ זַ ְרעוֹ ְבּ ִרית ֱא ֶמת נֶ ְח ָֽק ָקה
Time of ripening ֵעת
.ַהנִּ ֽיח ַ ֹח דּוֹדיםִ . Literally, “the time
of flowers” or “the time of
lovers,” a poetic allusion
כִּ י ְבּ ִשׁ ְב ָתּם פֶּֽ ַתח ֲעלֵ ֶיהם,חוֹקק ִס ְד ֵרי ֲעבוֹדוֹת ֵ לִ ְמּ ָדם ְמ to the lovers in the Song
,ֻה ְפ ָקד of Songs. Passover, com-
memorating the Exodus,
,בּוֹשׁ בּ ִדּים וְ לַ ֲחגוֹר ַבּ ֵמּזַ ח
ַ ְ לִ ל, לְ ַק ֵדּשׁ יָ ד וָ ֶֽרגֶ ל,לִ ְרחוֹץ וְ לָ סוְּך occurs in the spring and
it is on Passover that the
Song of Songs is read in
.ים שׁ ְב ָעה וַ יְ ִשׂ ֶֽימ ָה לְ חוֹק לְ דוֹרוֹת עוֹלָ ם
ִ לְ ַמלֵּ א יָ ָדם יָ ִמ the synagogue.
covered by a cloud כֻּ ָסּה
ֶבּ ָענָ ן. Moses.
Stood between נִ ָצּב ַבּ ָ ֽתּוֶ ְך. According to the biblical account, Moses stood between God and Israel.
A well ְבּ ֵאר. According to the midrash, a well accompanied the Israelites in the desert, but when
Miriam died the well went dry (Babylonian Talmud, Taanit 9a).
The priest who served righteously, making peace וּב ִמישׁוֹר ְ ְמכַ ֵהן ְבּ ָשׁלוֹם. The midrash gives
this accolade (quoted from Malachi 2:6) to Aaron, because he did not question God after his sons
Nadab and Abihu died in the sanctuary when they brought “a strange fire.”
The eternal covenant ְבּ ִרית ֶ ֽמלַ ח. God promised an eternal covenant with the children of Aaron
after Phineas, Aaron’s son, slew the heretics in the desert. The phrase is literally translated as “a
covenant of salt.” In the ancient world, salt was chiefly used as a preservative, and therefore a “cov-
enant of salt” is an eternal covenant. The poet also plays on another association of the word salt: all
sacrifices in the Temple were salted.
The lawgiver חוֹקק
ֵ ְמ. Moses.
328 yom kippur · musaf service · repetition of the amidah – temple service
כַּ ֲא ֶשׁר ָע ָשׂה ַבּיּוֹם ַהזֶּ ה:תוֹר ֶֽת ָ כַּ כָּ תוּב ְבּ As it is written in your
Torah תוֹר ֶ ֽת
ָ ַכּכָּ תוּב ְבּ.
;ִצוָּ ה יהוה לַ ֲעשׂ ֹת לְ כַ ֵפּר ֲעלֵ יכֶ ם Leviticus 8:34, regard-
ing the investiture of the
, ַמ ֲע ִב ֵירי ֶֽד ֶשׁן,נוֹעדוּ ֲחצוֹת לַֽ יְ לָ ה ֲ High Priest. The Rabbis
understood these verses
; וְ לֹא יֶ ְה ָֽדּפוּ,נִ ְצּבוּ ֵתת פַּֽ יִ ס also to apply to the High
Priest’s ritual on the Day
,וּצה ָ ְך מזְ בֵּֽ ַח ֽח ִ לְ ֽצ ֶוֹר,עוּ שׁנִ ית ֵ נִ ְצ ְבּ of Atonement. Therefore,
; וְ לֹא יָ ִֽמירוּ,נִ קּוּי ְפנִ ִימי וְ נֵ ר as in the investiture cer-
emony, the High Priest was
, גּֽ וֹשׁוּ ֲח ָד ִשׁים לִ ְק ֽט ֶֹרת,ח פּ ִקיד ָ ָס separated for seven days
before he was to enter the
; וְ לֹא יִ ְשׁנוּ,יעים ַבּפַּֽ ַעם ִ סוֹד ַמ ְצ ִבּ Holy of Holies on the Day
, ֵבּין כֶּֽ ֶבשׂ לַ ִמּזְ בֵּֽ ַח,ִסלּוּק נְ ָת ִחים of Atonement so that he
entered in purity.
; וְ לֹא יְ ַא ֵֽחרוּ,דּוּרם ַבּפַּֽ ַעם כַּ ָדּת ָ ִס Gathered at midnight
, ִאם ְבּ ַרק נֽ וֹגַ הּ,ֶֽסגֶ ן יִ ְשׁ ַאל נוֹעדוּ ֲחצוֹת לַ ֽיְ לָ ה
ֲ . The
elaborate ritual of the Day
; וְ לֹא ְב ִאישׁוֹן,ֶשׂה לִ ְקרוֹץ ַבּ ַֽשׁ ַחר of Atonement demanded
detailed preparation.
,וּצה
ָ לְ ֵבית ְט ִבילַ ת ֽח,ְס ָב ֽבוּהוּ ֲחנִ יכָ יו Everything was to be made
; וְ לֹא יֵ ָר ֶאה,יצה ַבּ ָֽתּוֶ ְך ָ ִס ֵדּר ְמ ִח ready for the first crack
of dawn, as the ceremony
,שׁ שׁמ ֹנָ ה ְ וְ ָט ַבל וְ לָ ַב,ם שׁ ֵארוֹ ְ ֵע ָיר began with the very start
of the day. This part of the
;עוֹד יִ ְת ָק ֵרב כַּ חוֹק וְ לֹא יָ מוּשׁ Avodah service was writ-
,יטיב ִ וְ זָ ַרק וְ ִה ְק ִטיר וְ ֵה,ָע ַרף כֶּ ֶבשׂ ten by Yoh.anan Ha-Cohen
ben Yehoshua, who may
; וְ לֹא ְב ִפסּוּל,וֹשׁר ֶ ֶֽע ְרכּוֹ וְ נִ ְסכּוֹ ְבּכ have lived in the Land of
Israel before the Muslim
, וְ ִק ֵדּשׁ וְ ָט ַבל,עוֹד ָבּא לַ ַפּ ְרוָ ה conquest. Many of his
; וְ לֹא ָפז,ָע ָטה ְבּ ִה ְת ַק ְדּשׁוֹ ַבּ ִדּים poems were found in the
Genizah.
, יָ ֵֽדהוּ ָס ַמְך,וֹבדֶ ֽל פּרוֹ ְבּכ ָ ַע
Linen vestments ַבּ ִדּים.
. וְ לֹא בּוֹשׁ,הוֹדה ָ ֲענוֹ וְ נָ וֵֽ הוּ
The High Priest wore plain
white linen when perform-
ing the special atonement
ritual on this day—a sign of purity and humility. Thus it is the custom to dress the Torah in white for
the High Holy Days and for the service leaders to wear white. Later custom had congregants do the
same, thus symbolizing that on this day all were priests serving in the Temple. Note that at the end
of the ceremony the High Priest once again dons the priestly clothing sewn with gold thread. The
ancient Rabbis comment that the people sinned with gold at Sinai by worshipping the golden calf;
were the High Priest to enter the Holy of Holies with gold, it would be a reminder of that sin. Once
his sins and the sins of Israel were forgiven, the full magnificence of the office could be restored.
Confessed his sins and those of his household הוֹדה ָ נוֹ וְ נָ וֵ ֽהוּ ֲע. Although the biblical injunction
is only that the High Priest pray for the atonement of the sins of Israel, the Rabbis insisted that the
High Priest had to engage in personal expiation before he could atone for the community. “Better
that someone who is innocent atone for one who is guilty; one who is guilty should not attempt to
atone for another who is guilty” (Babylonian Talmud, Yoma 43b). H.asidic teaching similarly insists
that no one upbraid a neighbor who has not first engaged in self-examination.
329 yom kippur · musaf service · repetition of the amidah – temple service
:אוֹמר ֵ ְך היָ ה
ָ ָוְ כ The Name explicitly
enunciated מפ ָֹרשׁ...ם
ְ ַה ֵשּׁ.
.וּב ִיתיֵ פּ ַֽשׁ ְע ִתּי לְ ָפנֶֽ יָך ֲאנִ י,י
ָ ָעוִֽ ִית,אתי ִ ָח ָֽט,ָאנָּ א ַה ֵשּׁם In the Second Temple
period, it was only on
, וְ לַ ֲענוֹת וְ לִ ְפ ָשׁ ִעים, כַּ ֶפּר־נָ א לַ ֲח ָט ִאים,ָאנָּ א ַב ֵשּׁם Yom Kippur that the
כַּ כָּ תוּב,וּב ִיתי
ֵ וְ ֶשׁ ָפּ ַֽשׁ ְע ִתּי לְ ָפנֶֽ יָך ֲאנִ י,אתי וְ ֶשׁ ָעוִֽ ִיתי
ִ ֶשׁ ָח ָֽט personal name of God was
pronounced, by the High
כִּ י ַביּוֹם ַהזֶּ ה יְ כַ ֵפּר ֲעלֵ יכֶ ם לְ ַט ֵהר:תוֹרת מ ֶֹשׁה ַע ְב ֶֽדָּך ַ ְבּ Priest serving in the Holy of
Holies. The Talmud reports
—אתיכֶ ם לִ ְפנֵ י יהוה ֵ ֹ ִמכּ ֹל ַחטּ,ֶא ְתכֶ ם that the proper pronun-
ciation had been forgotten
יוּ שׁוֹמ ִעים
ְ כְּ ֶשׁ ָה,עוֹמ ִדים ָבּ ֲעזָ ָרה
ְ וְ ַהכּ ֲֹהנִ ים וְ ָה ָעם ָה even before the destruction
of the Temple. Certainly,
שׁ יוֹצא ִמ ִפּי כ ֵֹהן גָּ דוֹל
ֵ ְמפ ָֹר,נּוֹראָ ת־ה ֵשּׁם ַהנִּ כְ ָבּד וְ ַהַ ֶא today Jews view the name
וּמוֹדים
ִ וּמ ְשׁ ַתּ ֲחוִ יםִ יוּ כּוֹר ִעים
ְ ָהb ,וּב ׇט ֳה ָרה
ְ ִבּ ְק ֻד ָשּׁה of God as ineffable and in
this edition of the mah.zor
ָבּרוְּך ֵשׁם כְּ בוֹד ַמלְ כוּתוֹ:אוֹמ ִרים ְ ְ ו,ל פּנֵ ֶיהם ְ נוֹפלִ ים ַע ְ ְו the name of God is written
without vowels to indicate
.לְ עוֹלָ ם וָ ֶעד that it is unpronounceable.
on this day . . . you shall
וְ ַאף הוּא ָהיָ ה ִמ ְתכַּ וֵּ ן לִ גְ מוֹר ֶאת ַה ֵשּׁם כְּ נֶֽ גֶ ד ַה ְמ ָב ְרכִ ים be cleansed ִכּי ַביּוֹם
עוֹרר ַר ֲח ֶֽמיָך ֵ טוּבָך ְמ ְ וְ ַא ָתּה ְבּ.—תּ ְט ָֽהרוּ ִ אוֹמר לָ ֶהם ֵ ְו תּ ְט ָ ֽהרוּ...ה
16:30.
ִ ֶ ַהזּ. Leviticus
.ישׁ ח ִס ֶֽידיָך
ֲ וְ סוֹלֵֽ ַח לְ ִא would bow and kneel
and fall prostrate to
,ָצ ַעד לֵ ילֵ ְך לוֹ לְ ִמזְ ַרח ֲעזָ ָרה the ground כּוֹר ִעים
ְ ָהיוּ
וּמוֹדים וְ נוֹפְ לִ ים
ִ וּמ ְשׁ ַתּ ֲחוִ ים
ִ
,ים שׁם ֵמהוֹן ֵע ָדה ָ צֶֽ ֶמד ְשׂ ִע ִיר ַעל ְפּנֵ ֶיהם. Prostrations
were integral to the service
,קוֹמה
ָ וּב ְ ם שׁוִ ים ְבּ ֽת ֹ ַארָ ִמוּדים ֲאחוּי ִ ְצ in the ancient synagogue,
,שּׁוֹב ָבהֵ ָצגִ ים לְ כַ ֵפּר ֲען ַבּת ַה but later rabbis frowned
upon its practice. However,
,ֵצהוּב ֲחלָ ִשׁים ָט ַרף וְ ֶה ֱעלָ ה ִמ ַקּלְ ִפי on the High Holy Days it
remains the custom of the
,ָצנַ ח וְ ִהגְ ִריל לְ ֵשׁם גָּ ֽב ַוֹהּ וְ לַ צּוּק leaders of the congrega-
,ָצ ַעק ְבּקוֹל ָרם לַ יהוה ַח ָטּאת tion—and even of some
congregants—to prostrate
,ת־ה ֵשּׁםַ וּב ְרכוּ ֶא ֵ צוֹת ָתיו ָענוּ לוֹ ְ themselves in imitation
of Temple practice. The
,אשׁ ה ִמּ ְשׁ ַתּלֵּֽ ַח
ַ ֹ הוֹרית ָק ַשׁר ְבּר ִ ְצֶֽ ַבע ז tradition is to touch one’s
,ית שׁלּֽ ַוּח
ִ ִציגָ תוֹ ִא ֵמּן נֶֽ גֶ ד ֵבּ head to the ground but not
to lie completely flat on the
,רוֹ שׁנִ ית
ֵ ל פּ ָ וּבא ֵֽא ֶצ ָ ָצלַ ח ground.
.הוּ פּנֵ י צוּר ִה ְתוַ ָדּהְ ָצ ַחן ַמ ֵֽטּ Praised is the name of
ְ ָבּ
the One רוּך ֵשׁם
ְכּבוֹד. This is the same
phrase that we recite fol-
lowing the first line of the
Sh’ma.
330 yom kippur · musaf service · repetition of the amidah – temple service
אוֹמר:ְך היָ ה ֵ וְ כָ ָ
וּב ִיתי
י ,פּ ַֽשׁ ְע ִתּי לְ ָפנֶֽ יָך ֲאנִ י ֵ
אתיָ ,עוִֽ ִית ָָאנָּ א ַה ֵשּׁםָ ,ח ָֽט ִ
דוֹשָׁךָ .אנָּ א ַב ֵשּׁם ,כַּ ֶפּר־נָ א לַ ֲח ָט ִאים, וּבנֵ י ַא ֲהר ֹן ַעם ְק ֶֽ ְ
אתי וְ ֶשׁ ָעוִֽ ִיתי ,וְ ֶשׁ ָפּ ַֽשׁ ְע ִתּי לְ ָפנֶֽ יָך
ים ,שׁ ָח ָֽט ִ
ֶ וְ לַ ֲענוֹת וְ לִ ְפ ָשׁ ִע
תוֹרת מ ֶֹשׁה דוֹשָך ,כַּ כָּ תוּב ְבּ ַ וּבנֵ י ַא ֲהר ֹן ַעם ְק ֶֽ וּב ִיתי ְ ֲאנִ י ֵ
ַע ְב ֶֽדָּך :כִּ י ַביּוֹם ַהזֶּ ה יְ כַ ֵפּר ֲעלֵ יכֶ ם לְ ַט ֵהר ֶא ְתכֶ םִ ,מכּ ֹל
אתיכֶ ם לִ ְפנֵ י יהוה— ַחטּ ֹ ֵ
יוּ שׁוֹמ ִעים
ְ עוֹמ ִדים ָבּ ֲעזָ ָרה ,כְּ ֶשׁ ָה
וְ ַהכּ ֲֹהנִ ים וְ ָה ָעם ָה ְ
שׁ יוֹצא ִמ ִפּי כ ֵֹהן גָּ דוֹל
ֵ נּוֹראְ ,מפ ָֹרת־ה ֵשּׁם ַהנִּ כְ ָבּד וְ ַה ֶָא ַ
וּמוֹדים
ִ וּמ ְשׁ ַתּ ֲחוִ יםיוּ כּוֹר ִעים ִ
ְ וּב ׇט ֳה ָרהָ b ,ה
ִבּ ְק ֻד ָשּׁה ְ
אוֹמ ִריםָ :בּרוְּך ֵשׁם כְּ בוֹד ַמלְ כוּתוֹ ל פּנֵ ֶיהם ,וְ ְ נוֹפלִ ים ַע ְ וְ ְ
לְ עוֹלָ ם וָ ֶעד.
ת־ה ֵשּׁם כְּ נֶֽ גֶ ד ַה ְמ ָב ְרכִ ים
וְ ַאף הוּא ָהיָ ה ִמ ְתכַּ וֵּ ן לִ גְ מוֹר ֶא ַ
עוֹרר ַר ֲח ֶֽמיָךטוּבָך ְמ ֵ —תּ ְט ָֽהרוּ .וְ ַא ָתּה ְבּ ְ אוֹמר לָ ֶהם ִ וְ ֵ
וְ סוֹלֵֽ ַח לְ ֵֽשׁ ֶבט ְמ ָשׁ ְר ֶֽתיָך.
The High Priest would intentionally prolong the utterance of the name while
the people recited their praise, whereupon he would complete the verse, saying:
“. . . you shall be cleansed.”
And You, out of Your goodness, aroused Your love and forgave the tribe who
serve You.
331 yom kippur · musaf service · repetition of the amidah – temple service
ם פּר נָ ַטל,
ָר ַהט וְ ִהנִּ יחוֹ וְ ַד ָ
ַרגְ לָ יו ֵה ִריץ וְ ָצג חוּץ לְ ב ָֹֽדלֶ ת,
ִר ְק ֵמי ָפ ֽר ֹכֶ ת יַ ז כְּ ִמ ְשׁ ַפּט כַּ ֽפּ ֶֹרת,
ָרגַ שׁ וְ ִשׁנָּ ה וְ ִהזָּ ה ִמ ַדּם ָשׂ ִעיר.
And You, out of Your goodness, aroused Your love and forgave the
congregation of Jeshurun.
332 yom kippur · musaf service · repetition of the amidah – temple service
,ישׁ ע ִתּי לְ ִמ ְד ָבּר ָעז ִ ִשׁגְּ רוֹ ְבּיַ ד ִא He removed the instru-
ments ְתּכוּנַ ת ְכּלֵ י ְק ֽטֹ ֶרת
,וּפ ַשׁט ָ , ִק ֵדּשׁ,ָשׁ ַאג ִס ְד ֵרי יוֹם הוֹצִ יא. Yom Kippur was
not only a Day of Atone-
. פּזִּ ים ָעט וְ ִק ֵדּשׁ,ל ַ ִשׁלֵּ שׁ וְ ָט ַב ment for the people but
,ָתּכַ ף וְ ָעשׂ ֵאילוֹ וְ ֵאיל ָעם also a day of resanctify-
ing the Temple and all its
,וּמוּס ִפין ִה ְק ִריב כַּ ח ֹק ָ ְתּ ַרב ַח ָטּאוֹת instruments.
,שׁ פּ ַשׁט ָט ַבל וְ ִק ֵדּשׁ ָ ָתּר וְ ִק ֵדּ dressed in gold ֲחרוּצִ ים
ָעט. Having atoned for the
,יְך בּ ִדּים ָעט וְ נִ כְ נַ ס לַ ְדּ ִביר
ַ ַתּכְ ִר sins of Israel and purified
,הוֹציא וְ ִק ֵדּשׁ ִ ְתּכוּנַ ת כְּ לֵ י ְק ֽט ֶֹרת the Temple, the High Priest
now engages in the daily
,ִתּלְ ֽבּ ֹ ֶשׁת ַמ ָדּיו ִה ְפ ִשׁיט וְ גָ נַ ז נֶֽ ַצח service dressed in the gold
robes he usually wears. The
,רוּצים ָעט וְ ִק ֵדּשׁ ִ ֵתּ ְרגַּ ל וְ ָט ַבל ֲח white garments worn by
,ָתּ ִמיד ִה ְס ִדּיר וְ ִת ֵמּר וְ נֵ רוֹת ֶה ֱעלָ ה the High Priest were buried,
never to be worn again.
,ֶֽתּכֶ ל ֲעבוֹדוֹת יָ ד וְ ֶֽרגֶ ל ִק ֵדּשׁ Offered up the daily
,דּוּשׁים ֲע ָשׂ ָרה ִ ִתּ ֵמּם ְט ִבילוֹת ָח ֵמשׁ וְ ִק sacrifice ָתּ ִמיד ִה ְס ִדּיר.
Having completed the spe-
,בוּרה
ָ ְשׁ בּג ִ ֽתּ ֹ ַאר ְמגַ ָמּתוֹ כְּ ֵצאת ַה ֶֽשּׁ ֶמ cial rites connected with
the Day of Atonement, the
,ָתּ ַקף וְ ָדץ וְ ָע ָטה ִבּגְ ֵדי הוֹנוֹ High Priest now turns to
,ַתּ ָמּה ְתלַ וֶּ ה ִציר נֶ ֱא ָמן לַ ַֽבּיִ ת officiating over the daily
tasks. On other days the
,ָתּגֵ ל ְבּ ִה ְת ַבּ ֵשּׂר ֻה ְשׁלַ ג ֽא ֶֹדם תּוֹלָ ע daily offering would have
been performed by regular
,ע שׁלוֹם
ָ אוֹס ֵפי זֶֽ ַר
ְ תּוֹדה נָ ְתנוּ
ָ members of the priest-
hood.
.נוֹשׂ ֵאי ֲאלֻ מּוֹת ְבּ ֶֽרנֶ ן
ְ ְתּ ִהלָּ ה ִבּ ְשּׂרוּ Red thread had turned
to pure white ֻה ְשׁלַ ג ֽאֹ ֶדם
תּוֹלָ ע. According to
rabbinic tradition, a red
פּוּרים ְבּ ֵצאתוֹ ִ ִתוֹ שׁל כּ ֵֹהן גָּ דוֹל ְבּיוֹם ַהכּ ֶ ְָך היְ ָתה ְת ִפלּ
ָ ָוְ כ thread was hung in the
Temple. After the goat was
:שׁ ה ֳקּ ָד ִשׁים ְבּ ָשׁלוֹם ַ ִמ ֵבּית ֽק ֶֹד sent to the desert, if the
thread turned white it was
שׁ ְתּ ֵהא,ינוּ
ֶ בוֹת
ֵֽ אֹלהי ֲא
ֵ ֵ יהוה ֱאֹלהֵֽ ינוּ ו,יְ ִהי ָרצוֹן ִמלְּ ָפנֶֽ יָך a sign from heaven that
,ל־ע ְמָּך ֵבּית יִ ְשׂ ָר ֵאל
ַ וְ ַעל כׇּ,ַה ָשּׁנָ ה ַהזֹּאת ַה ָבּ ָאה ָעלֵֽ ינוּ the sins of the people Israel
had been forgiven.
,ְשׁנַ ת ֽא ֹ ֶסם Gathering the fruits of
,ְשׁנַ ת ְבּ ָרכָ ה peace אוֹספֵ י זֶ ַֽרע ָשׁלוֹם
ְ .
The prophet Zechariah
,ְשׁנַ ת גְּ זֵ רוֹת טוֹבוֹת ִמלְּ ָפנֶֽ יָך (8:12) says that in the past
,ן תּירוֹשׁ וְ יִ ְצ ָהר ִ ְָשׁנַ ת ָדּג the people Israel have at-
tacked each other and so
,ְשׁנַ ת ַה ְרוָ ָחה וְ ַה ְצלָ ָחה destruction had been their
harvest, but in the future,
,ְשׁנַ ת וִ עוּד ֵבּית ִמ ְק ָדּ ֶֽשָׁך peace will enable them to
harvest the fruits that had
been planted.
333 yom kippur · musaf service · repetition of the amidah – temple service
,ְשׁנַ ת זִ ְמ ָרה The prayer of the High
Priest. The Mishnah
,טוֹבים ִמלְּ ָפנֶֽ יָך ִ ְשׁנַ ת ַחיִּ ים (Yoma 7:1) indicates that
the High Priest prayed
,ם שׁחוּנָ ה ְ שׁוּמה ִא ָ ְָשׁנָ ה ְטלוּלָ ה וּג after he exited the Holy
,נוּב ָתם ָ ת־תּ ְ ְשׁנַ ת יַ ְמ ִֽתּיקוּ ְמגָ ִדים ֶא of Holies. The Jerusalem
Talmud offers a version
,נוֹתינוֵּֽ ל־ע ֲ וּסלִ ָיחה ַעל כׇּ ְ ְשׁנַ ת כַּ ָפּ ָרה of this prayer (Yoma 42c).
,ימינוּ ְת ָב ֵרְך ֵֽ וּמֵ ְשׁנַ ת לַ ְח ֵֽמנוּ During the Middle Ages
it was expanded into an
,נוּחה
ָ ְשׁנַ ת ְמ alphabetical acrostic of
blessings and several dif-
,ְשׁנַ ת נֶ ָח ָמה ferent versions have come
,ְשׁנַ ת ֽשׂ ַֹבע ְשׂ ָמחוֹת down to us. Many of the
items mentioned in these
,ְשׁנַ ת ֽע ֹנֶ ג prayers reflect those men-
tioned in the prayer for the
,נוּ תּ ָב ֵרְך
ְ וּפ ִרי ַא ְד ָמ ֵֽת ְ ְשׁנַ ת ְפּ ִרי ִב ְטנֵֽנוּ new month recited each
,נוּ תּ ָב ֵרְך
ְ וּבוֹא ֵֽ אתנוֵּֽ ְשׁנַ ת ֵצ month at the prior Shabbat
service. Tishrei, the month
,תוֹשׁ ַיע ִֽ ְשׁנַ ת ְק ָהלֵֽ נוּ in which the High Holy
,ְשׁנַ ת ַר ֲח ֶֽמיָך יִ כָּ ְמרוּ ָעלֵֽ ינוּ Days occur, is never blessed
on the preceding Shabbat
,ְשׁנַ ת ָשׁלוֹם וְ ַשׁלְ וָ ה (as was done for all other
new moons), since Tishrei
,ה שׁ ַתּ ֲעלֵֽ נוּ ְשׂ ֵמ ִחים לְ ַא ְרצֵֽ נוּ ֶ ָָשׁנ is the very beginning of the
ה שׁלֹּא יִ ְצ ָט ְרכוּ ַע ְמָּך ֵבּית יִ ְשׂ ָר ֵאל זֶ ה לָ זֶ ה וְ לֹא לְ ַעם ֶ ָָשׁנ year. The hopes for the new
month—indeed, for the
.ַא ֵחר ְבּ ִת ְתָּך ְב ָרכָ ה ְבּ ַמ ֲע ֵשׂה יְ ֵד ֶיהם whole year—are expressed
in this expansive prayer.
יְ ִהי ָרצוֹן ִמלְּ ָפנֶֽ יָך יהוה:אוֹמר
ֵ וְ ַעל ַאנְ ֵשׁי ַה ָשּׁרוֹן ָהיָ ה And to the people of
. שׁלֹּא יֵ ָעשׂוּ ָב ֵתּ ֶיהם ִק ְב ֵר ֶיהם,ינוּ
ֶ בוֹת
ֵֽ אֹלהי ֲא
ֵ ֱֵאֹלהֵֽ ינוּ ו Sharon וְ ַעל ַאנְ ֵשׁי ַה ָשּׁרוֹן.
The people of the Sharon
Valley built their houses
from mud bricks that were
,ל־אלֶּ ה
ֵֽ ַא ְשׁ ֵרי ַֽעיִ ן ָר ֲא ָתה כׇ in constant danger of col-
.ֲהלֹא לְ ִמ ְשׁ ַמע ֽא ֹזֶ ן ָדּ ֲא ָבה נַ ְפ ֵֽשׁנוּ lapse as a result of flooding
from the winter rains. The
, ְבּ ִשׂ ְמ ַחת ְק ָהלֵֽ נוּ,ַא ְשׁ ֵרי ַֽעיִ ן ָר ֲא ָתה ׇא ֳהלֵֽ נוּ Jerusalem Talmud (38a)
reports that their houses
.ן דּ ֲא ָבה נַ ְפ ֵֽשׁנוּ
ָ ֲֶהלֹא לְ ִמ ְשׁ ַמע ֽא ֹז needed constant rebuild-
ing. Thus the High Priest
גָּ לוּי וְ יָ ֽד ַוּע לְ ָפנֶֽ יָך,]מּוֹתינוּ
ֵֽ בוֹתינוּ [וְ ִא
ֵֽ אֹלהי ֲאֵ ֱֵאֹלהֵֽ ינוּ ו singled out in his prayers
those living in poor or dan-
,בוֹדָך
ֶֽ ְוְ לִ ְפנֵ י כִ ֵסּא כ gerous circumstances.
,ֶשׁ ֵאין לָֽ נוּ לֹא ְמנַ ֵהל כַּ יָּ ִמים ָה ִראשׁוֹנִ ים
,יחוֹחים
ִ ִלֹא כ ֵֹהן גָּ דוֹל לְ ַה ְק ִריב נ
.הֹורים ִ וּט ְ וְ לֹא נְ ִב ָיאה לְ ַצ ֵהל ֲעבוּר ַֽמיִ ם ַחיִּ ים
.נוּ מּ ַעלְ לוֹת ְק ֻד ִמיםְ ◁ ָאכֵ ן ִהזְ כַּֽ ְר
.בוֹדה ֲא ֶֽח ֶרת
ָ יתנוּ ָבּ ֲע
ָֽ ֲִא ָבל זִ כּ
מוסף ליום כיפור · תפילת העמידה – חזרת הש״ץ – סדר העבודה334
a year of song,
a year of a fulfilling life,
a year of dew and rain and sun,
a year of sweet fruit at the harvest,
a year of atonement and forgiveness for all our sins,
a year in which our bread and water are blessed,
a year of rest,
a year of consolation,
a year of abundant joy,
a year of delight,
a year in which the fruit of our womb and of our earth are blessed,
a year in which our going and coming are blessed,
a year in which our community achieves salvation,
a year in which Your mercy descends upon us,
a year of peace and tranquility,
a year in which we go up in joy to Your land,
a year in which Your people Israel will not require support from
one another or from other people, the work of their hands being
fully blessed.
And to the people of Sharon, he would say: May it be Your will,
ADONAI our God and God of our ancestors, that their homes not
become their graves.
334 yom kippur · musaf service · repetition of the amidah – temple service
ירוּשׁלַֽ יִ ם
יוֹצא ִמ ָ יוֹחנָ ן ֶבּן־זַ כַּ אי ֵפַּֽ ַעם ַא ַחת ָהיָ ה ַר ָבּן ָ ַ . Theפּ ַֽעם ַא ַחת ONCE AS
three passages on this page
ת־בּית ַה ִמּ ְק ָדּשׁ ְך א ֲח ָריו וְ ָר ָאה ֶא ֵ
הוֹשׁ ַע הוֹלֵ ַ
וְ ָהיָ ה ַר ִבּי יְ ֻֽ were arranged and trans-
ה שׁהוּא ָח ֵרב, הוֹשׁ ַע :אוֹי לָֽ נוּ ַעל זֶ ֶ ָח ֵרבָ .א ַמר ַר ִבּי יְ ֻֽ lated by Jules Harlow.
Rabban Yoh.anan ben
ם שׁל יִ ְשׂ ָר ֵאל! ָא ַמר לוֹ נוֹת ֶיה ֶ
קוֹם שׁ ְמּכַ ְפּ ִרים בּוֹ ֲע ֵ ֶ ָמ Zakkai. This story is found
ת שׁ ִהיא
יוֹחנָ ןְ :בּנִ יַ ,אל יֵ ַרע לְ ָך .יֵ שׁ לָֽ נוּ כַּ ָפּ ָרה ַא ֶֽח ֶר ֶ
ַר ָבּן ָ in the 3rd-century Avot of
Rabbi Natan (Version A,
ים ,שׁנֶּ ֱא ַמר :כִּ י ֶֽח ֶסד
ֶ מוֹתהּ .וְ ֵאיזוֹ? גְּ ִמילוּת ֲח ָס ִד כְּ ָ chapter 4).
Call to mind Your acts of kindness, ADONAI, for they exist eternally.
Do not hold the sins of our ancestors against us. May Your kindness
soon greet us, for we are in great despair. Be mindful of us and take
note of us as You favor Your people with salvation. Remember the
congregation that long ago that You made Your very own when You
redeemed the tribe You made Your inheritance. Remember Mount
Zion, on which You once dwelled, and Your love of Jerusalem.
335 yom kippur · musaf service · repetition of the amidah – temple service
את ,וְ ֶֽד ֶרְך
וּב ַעל ָה ַר ֲח ִמים נִ ְק ֵֽר ָ ֵאלֶֽ ,א ֶרְך ַאפַּֽ יִ ם ָֽא ָתּהַֽ , the thirteen attributes.
The explanation of the
יָך תּזְ כּ ֹר ַהיּוֹם הוֹר ָית .גְּ ֻדלַּ ת ַר ֲח ֶֽמיָך וַ ֲח ָס ֶֽד ִ
שׁוּבה ֵֽ ְתּ ָ Thirteen Attributes that
appears here is based on
י .תּ ֶפן ֵאלֵֽ ינוּ ְבּ ַר ֲח ֶֽמי ,כִּ י ַא ָתּה
וּבכׇ ל־יוֹם לְ זֶֽ ַרע יְ ִד ֶֽיד ֵֽ ְ sources in the Babylonian
הוּא ַֽבּ ַעל ָה ַר ֲח ִמים. Talmud (Rosh Hashanah
17b) and the Tosafists
(France and Germany, 12th
הוֹד ְע ָתּ לֶ ָענָ ו ִמ ֶֽקּ ֶדם.
ה פּנֶֽ יָך נְ ַק ֵדּם ,כְּ ַֽ
וּב ְת ִפלָּ ָ
ְבּ ַת ֲחנוּן ִ and 13th centuries) and by
וּב ֵצל כְּ נָ פֶֽ יָך
תוֹר ְתָך כָּ תוּבְ ,ֵמ ֲחרוֹן ַא ְפָּך שׁוּב ,כְּ מוֹ ְבּ ָ Abudarham (Spain, 13th
century). The form found
נֶ ֱח ֶסה וְ נִ ְתלוֹנָ ן ,כְּ יוֹם וַ יּ ֵֶֽרד יהוה ֶבּ ָענָ ן. here was first published
in Sefer HaBakashah by
◁ ַתּ ֲעב ֹר ַעל פֶּֽ ַשׁע וְ ִת ְמ ֶחה ָא ָשׁם ,כְּ יוֹם וַ יִּ ְתיַ ֵצּב ִעמּוֹ Moshe HaCohen Niral,
ין שׁוְ ָע ֵֽתנוּ וְ ַת ְק ִשׁיב ֶֽמנּוּ ַמ ֲא ָמר כְּ יוֹם וַ יִּ ְק ָרא
ם .תּ ֲאזִ ַָשׁ ַ Metz, 1788.
ְסלַ ח לָֽ נוּ ָאבִֽ ינוּ כִּ י ָח ָֽטאנוְּ ,מ ַחל לָֽ נוּ ַמלְ כֵּֽ נוּ כִּ י ָפ ָֽשׁ ְענוּ,
ל־קוֹר ֶֽאיָך.
ְ כִּ י ַא ָתּהֲ ,אד ֹנָ י ,טוֹב וְ ַסלָּ ח וְ ַרב ֶֽח ֶסד לְ כׇ
336 yom kippur · musaf service · repetition of the amidah – pr ayers of forgiveness
אלה אזכרה these i recall ֵ ֽא ֶלּה
ֶאזְ ְכּ ָרה. After the liturgical
high point of the recol-
,ֵֽאלֶּ ה ֶאזְ כְּ ָרה וְ נַ ְפ ִשׁי ָעלַ י ֶא ְשׁ ְפּכָ ה
lected Temple ritual, the
.קוֹרוֹתינוּ ַה ָמּרוֹת ֵעינַ י זוֹלְ גוֹת ִדּ ְמ ָעה ֵֽ ַעל service turns to recounting
low points: scenes of mar-
א
tyrdom and destruction.
The Avodah just recited of-
.כִּ י ִב ֵימי ַה ַשּׂר לֹא ָעלְ ָתה ֲארוּכָ ה לַ ֲע ָשׂ ָרה ֲהרוּגֵ י ְמלוּכָ ה fers a sense of our raptur-
ous relationship with God;
ַר ִבּי,ה שׁ ֵהם גְּ דוֹלֵ י יִ ְשׂ ָר ֵאל ֶ ָוּשׁנַֽ יִ ם ֵמ ֶהם הוֹצִֽ יאוּ ְת ִחלּ ְ
now we turn to prayers of
ן שׁ ְמעוֹן ֶבּן־גַּ ְמלִ ֵיאל נְ ִשׂיא ִ יִ ְשׁ ָמ ֵעאל כּ ֵֹהן גָּ דוֹל וְ ַר ָבּ
sorrow, expressing a sense
of abandonment by God.
ָה ְרגֵֽנִ י:אשׁוֹ תּ ִחלָּ ה ִה ְר ָבּה לִ ְבעוֹן וְ נָ ם ְ ֹ כְּ ר ֹת ר.יִ ְשׂ ָר ֵאל
Eilleh Ezk’rah, a late
first-millennium rendering
וּלְ ַה ִפּיל.ְת ִחלָּ ה וְ ַאל ֶא ְר ֶאה ְבּ ִמ ַיתת ְמ ָשׁ ֵרת לְ ָדר ְבּ ָמעוֹן of the legend of martyr-
.ן שׁ ְמעוֹן ִ גּוֹרל ַעל ַר ָבּ ָ גּוֹרלוֹת ִצוָּ ה ִצ ְפעוֹן וְ נָ ַפל ַה ָ
dom of ten rabbis killed
by the Roman authorities
שׁוֹר פּר וּכְ ֶשׁנֶּ ְח ַתְּך רֹאשׁוֹ נְ ָטלוֹ וְ ָצ ַרח ָ ְְֹך דּמוֹ ִמ ֵהר כָּ לִ ְשׁפּ
following the Bar Kokhba
revolt (132–135 c.e.), ap-
ֵאי ַהלָּ שׁוֹן ַה ְמ ַמ ֶֽה ֶרת לְ הוֹרוֹת:שּׁוֹפר ָ ַָעלָ יו ְבּקוֹל ַמר כּ pears to have entered
.ת־ה ָע ָפר
ֶ לוֹחכֶ ת ֶא ֶֽ יְך ע ָתּה ַ ַבּ ֲענוֹת ֵא,י שׁ ָפר ְ ְבּ ִא ְמ ֵר
the Yom Kippur liturgy
during the Crusades. Even
. . . ֵֽאלֶּ ה ֶאזְ כְּ ָרה
earlier, mention of Jewish
martyrdom and suffer-
.תּוֹרה ָ ה שׁלֹּא יַ ַע ְסקוּ יִ ְשׂ ָר ֵאל ַבּ ֶ גָּ זְ ָרה ַמלְ כוּת ָה ְר ָשׁ ָע
ing had become a critical
component of s’lih.ah and
.תּוֹרהָ עוֹסק ַבּ ֵ ְוְ ַר ִבּי ֲע ִק ָֽיבא ָהיָ ה ַמ ְק ִהיל ְק ִהלּוֹת ָבּ ַר ִבּים ו viddui (forgiveness and
ה שׁהוֹצִֽ יאוּ ֶ ְבּ ָשׁ ָע.סוּרים ִ ְתּ ָפ ֽסוּהוּ וַ ֲח ָב ֽשׁוּהוּ ְבּ ֵבית ָה ֲא confession). Indeed, each
such service contained
ת שׁ ַמע ָהיָ ה וְ ָהיוּ ְ ת־ר ִבּי ֲע ִק ָֽיבא לַ ֲה ֵרגָ ה זְ ַמן ְק ִר ַיא ַ ֶא
an akeidah, a martyrdom
poem frequently drawing
קוֹת שׁל ַבּ ְרזֶ ל וְ ָהיָ ה ְמ ַק ֵבּל
ֶ ת־בּ ָשׂרוֹ ְבּ ַמ ְס ְר ְ סוֹר ִקים ֶא ְ
upon the image of the
ַרבֵּֽ נוּ! ַעד:לוֹ תּלְ ִמ ָידיו ַ ָא ְמרוּ.כוּת שׁ ָֽמיִ ם ָ ְָעלָ יו ע ֹל ַמל
sacrifice of Isaac.
The Talmud records
—ל פּסוּק זֶ ה ָ כׇּ ל־יָ ַמי ָהיִֽ ִיתי ִמ ְצ ָט ֵער ַע:כָּ אן? ָא ַמר לָ ֶהם stories of the Bar Kokhba
Revolt martyrs, which
ָמ ַתי: ָא ַֽמ ְר ִתּי.נוֹטל ֶאת־נִ ְשׁ ָמ ֶֽתָך ֵ ַא ִפלּֽ וּ,""וּבכׇ ל־נַ ְפ ְשָׁך ְ
became the paradigms for
!? לֹא ֲא ַקיְּ ֶֽמנוּ,ו שׁ ָבּא לְ יָ ִדי ֶ יָ בוֹא לְ יָ ַדי וַ ֲא ַקיְּ ֶֽמנוּ? וְ ַעכְ ָשׁ
later Jewish martyrdom.
Rabbi Akiva, for instance,
"."א ָחד ֶ ד שׁיָּ ְצ ָתה נִ ְשׁ ָמתוֹ ְבּ ֶ "א ָחד" ַע ֶ יְך בּ
ְ ָהיָ ה ַמ ֲא ִר
is reported to have died
while reciting the Sh’ma,
saying that martyrdom expressed the extreme love of God. Subsequent generations of Jewish marytyrs
followed his example, going to their deaths reciting the Sh’ma. Strikingly, the Talmud (Babylonian Talmud,
Menah.ot 29b) relates that Moses, seeing the fate of Rabbi Akiva, asks God, “Is this the Torah and its reward?”
The question remains hanging. One can view this part of the service similarly, as a question to God that yet
remains unanswered. Placing this question at the height of the day of Yom Kippur suggests a further question:
“God, we have performed Your service in purity. We have fasted on this day, prayed to You, and pleaded our
cause. But the reality we confront does not reflect our pious hopes. Why is that? If we are to give an account-
ing of ourselves on this day, are not You also to do so?”
The first line, as well as the story of the martyrdom of Rabbi Yishmael, is taken from the traditional piyyut.
The story of the martyrdom of Rabbi Akiva is from Avot of Rabbi Natan, Version A, 38:3, and that of the other
rabbis from the Talmud. The second line of the poetic rhyme, written for this mah.zor, introduces the histori-
cal series that follows.
א
The Rabbinic Martyrs Murdered by Rome
The Martyrdom of Rabban shimon
In the time of the Roman Empire, God suffered ten rabbis to be
martyred. Two of the most distinguished were taken out first: Rabbi
Yishmael, the High Priest, and Rabban Shimon ben Gamliel, head of
the Sanhedrin. Rabban Shimon pleaded to be executed first in order
not to gaze upon the death of the one who had served God in the
Temple. The tyrant commanded that lots be cast and it fell to Rabban
Shimon to be martyred first and have his blood flow like a slaughtered
bull. Rabbi Yishmael picked up his severed head and cried bitterly, like
the shofar, “How the tongue that rushed to teach such beautiful words,
now licks the earth because of our sins!”
These I recall . . . Eilleh ezk’rah . . .
337 yom kippur · musaf service · repetition of the amidah – these i recall
א שׁלֹּא ָט ַעם ֵח ְטא ן־בּ ָֽב ֶ הוּדה ֶבּ ָ ָא ְמרוּ ָעלָ יו ַעל ַר ִבּי יְ ָ Rabbi yehudah ben Bava.
The story is reported in
שׁ שׁנָ ה .גָּ זְ ָרה ַה ַמּלְ כוּת ִמיָּ ָמיו וְ יָ ַשׁב ְבּ ַת ֲענִ ית ֶע ְשׂ ִרים וָ ֵשׁ ָ the Babylonian Talmud,
Avodah Zarah 8b and
ל־הנִּ ְס ָמְך
סּוֹמְך יֵ ָה ֵרג וְ כׇ ַ ל־ה ֵ ל שׁכׇּ ַ ָה ְר ָשׁ ָעה ַעל יִ ְשׂ ָר ֵא ֶ Sanhedrin 14a.
יו תּ ָח ֵרבֶ .מה ָע ָשׂה ַר ִבּי חוּמ ֵ וּת ָ סּוֹמכִ ין ָבּהּ ְ יר שׁ ְ יֵ ָה ֵרג וְ ִע ֶ Rabbi H.anina. The story
ין שׁנֵ י ָה ִרים גְּ דוֹלִ ים ן־בּ ָֽבא? ָהלַ ְך וְ יָ ַשׁב לוֹ ֵבּ ְ הוּדה ֶבּ ָ יְ ָ is told in the Babylonian
Talmud, Avodah Zarah 18a
אוּשׁא לִ ְשׁ ַפ ְר ָעם ,וְ ָס ַמְך ין שׁ ֵתּי ֲעיָ רוֹת גְּ דוֹלוֹת ֵבּין ָֽ וּב ְ ֵ and Sanhedrin 14a.
ן שׁ ִהכִּֽ ירוּ אוֹיְ ֵב ֶיהן ָבּ ֶהןָ ,א ַמר לָ ֶהן: ָשׁם ֲח ִמ ָשּׁה זְ ֵקנִ ים .כֵּ יוָ ֶ the crusades. As the First
Crusade passed through
ָבּנַ יֽ ,רוּצוּ! ָא ְמרוּ לוַֹ :ר ִבּיַ ,מה ְת ֵהא ָע ֶֽליָך? ָא ַמר לָ ֶהן: Europe, masses of Christian
soldiers and commoners
הוֹפכִ ים.ן שׁ ֵאין לוֹ ְ מוּטל לִ ְפנֵ ֶיהם כְּ ֶֽא ֶב ֶ ֲה ֵֽרינִ י ָ decided that they would
ֹלשׁ מאוֹתֵ בוֹ שׁ
ְ ד שׁנָּ ֲעצוּ
ָא ְמרוּ ,לֹא זָֽ זוּ ִמ ָשּׁם ַע ֶ murder “infidels” along the
route to the Holy Land.
יּוֹת שׁל ַבּ ְרזֶ ל וַ ֲע ָשׂ ֽאוּהוּ כִּ כְ ָב ָרה.
ֶ לוֹנְ כִ Many Jewish communi-
ties were slaughtered, and
ֵֽאלֶּ ה ֶאזְ כְּ ָרה . . . nobles and even church
authorities who tried to
oppose the violence were
ָמ ְצ ֽאוּהוּ לְ ַר ִבּי ֲחנִ ינָֽ א ָהיָ ה ַמ ְק ִהיל ְק ִהלּוֹת ָבּ ַר ִבּים וְ סֵֽ ֶפר ignored. At the time of
ר תּוֹרה וֶ ֱה ִק ֽיפוּהוָּ תּוֹרה ֻמנָּ ח לוֹ ְבּ ֵחיקוֹ .כְּ ָרכֽ וּהוּ ְבּסֵֽ ֶפ ָ the First Crusade there
were three centers of Jew-
ת־האוּר וְ ֵה ִביא ְספוֹגִ ין ַבּ ֲח ִבילֵ י זְ מוֹרוֹת וְ ִהצִּֽ יתוּ ָב ֶהן ֶא ָ ish learning in Germany:
Mainz, Speyer, and Worms.
י שׁלֹּא וּשׁ ָראוּם ְבּ ַֽמיִ ם וְ ִהנִּ יחוּם ַעל לִ בּוֹ כְּ ֵד ֶ ֶשׁל צֶֽ ֶמר ְ In Mainz, more than 1,000
לוֹ תּלְ ִמ ָידיוַ :ר ִבּיָ ,מה ַא ָתּה ֵתּ ֵצא נִ ְשׁ ָמתוֹ ְמ ֵה ָרהָ .א ְמרוּ ַ Jews were killed in 1096 and
the synagogue was burnt
יּוֹת פּוֹרחוֹת.
ְ אוֹת
רוֹאה? ָא ַמר לָ ֶהן :גְּ וִ ילִ ין נִ ְשׂ ָר ִפין וְ ִ ֶ to the ground. Many of the
piyyutim we recite today
ֵֽאלֶּ ה ֶאזְ כְּ ָרה . . . were written by members
of the Kalonymous fam-
ב ily of Mainz. The account
here was taken from the
שׁ ח ִס ֵידי ֶעלְ יוֹןְ ,ק ִהילַּ ת ר שׁ ְמעוּ ַאנְ ֵשׁי ֽק ֶֹד ֲ וַ יְ ִהי כַּ ֲא ֶשׁ ָ chronicle of Solomon bar
Samson.
ל־ה ְקּ ִהילּוֹתֲ ,א ֶשׁר שׁ א ֶשׁר ְבּ ַמ ְעגֶ נְ ָצאָ ,מגֵ ן וְ ִצינָ ה לְ כׇ ַ ַה ֽקּ ֶֹד ֲ Are You wiping out the
יישׂא ְבּפַֽ ַעם ווּר ַמ ָ וּק ַהל ְ יירא ְ נֶ ֱה ְרגוּ ְק ָצת ַה ָקּ ָהל ִבּ ְשׁ ַפּ ָ ֲה ַא ָתּה ?remnant of Israel
עוֹשׂה ֶאת ְשׁ ֵא ִרית יִ ְשׂ ָר ֵאל
ֶ
ֵשׁנִ ית וְ נָ גְ ָעה ֶֽח ֶרב ֲע ֵד ֶיהםָ ,אז ָר ְפ ָתה יָ ָדם וְ נָ ֵמס לָ ֶהם . Ezekiel 11:13.כָּ לָ ה
אמרוּ :יהוה וַ יְ ִהי לְ ַֽמיִ ם .וַ יִּ ְצ ֲעקוּ ֶאל יהוה ְבּכׇ ל־לִ ָבּם וַ יּ ֹ ְ ֱ . Jews commonlyאדוֹם Esau
ת־שׁ ֵא ִרית יִ ְשׂ ָר ֵאל כָּ לָ ה.עוֹשׂה ֶא ְ ֹלהי יִ ְשׂ ָר ֵאלֲ ,ה ַא ָתּה ֶ ֱא ֵ used the generic name
“Esau” or “Edom” for their
נּוֹראוֹת ֲא ֶשׁר ִס ְפּרוּ לָֽ נוּ אוֹתיָך ַה ָ
וְ ַאיֵּ ה כׇּ ל־נִ ְפלְ ֶֽ enemies. The substitution
served two purposes. Theo-
יתנוּ וְ כַ ָמּהוּמ ָבּ ֶבל ֶה ֱעלִ ָֽ בוֹתינוּ לֵ אמֹרֲ ,הלֹא ִמ ִמּ ְצ ַֽריִ ם ִ ֲא ֵֽ logically, the enemies of
יְך ע ָתּה ֲעזַ ְב ָֽתּנוּ וּנְ ַט ְשׁ ָֽתּנוּ יהוה, ְפּ ָע ִמים ִה ַצּלְ ָֽתּנוּ ,וְ ֵא ַ Israel were identified with
their biblical prototypes,
ל תּ ְר ַחק
אוֹתנוּ ְבּיַ ד ֱאדוֹם ָה ְר ָשׁ ָעה לְ ַה ְשׁ ִמ ֵֽידנוַּ .א ִ לָ ֵתת ָֽ and, practically, these allu
רוֹבה וְ ֵאין עוֹזֵ ר לָֽ נוּ. ִמ ֶֽמּנּוּ ,כִּ י ָצ ָרה ְק ָ sions frequently escaped
the censors.
ב
The First Crusade
When the members of the pious and holy community in Mainz—
whose reputation had spread throughout all the provinces as “a shield
and protector” for all the Jewish communities—heard that the com-
munities of Speyer and Worms had been attacked a second time and
some had been killed, their hearts melted and they despaired. They
cried out to the God of Israel with all their might, saying: “ADONAI,
God of Israel, are You wiping out the remnant of Israel? Where are
all Your awe-inspiring wonders, about which our ancestors told us,
saying: ‘Truly ADONAI brought us up from Egypt and Babylonia’?
How many times have You saved us? Have You now abandoned and
forsaken us, ADONAI, leaving us in the hands of wicked Esau, that
they might destroy us? Do not distance Yourself from us, for tragedy
is near and there is none to aid us.”
338 yom kippur · musaf service · repetition of the amidah – these i recall
ישׁה דּוּשׁ וּפ ִר ָ
ְ לוֹשׁה ְבּ ִסיוָ ן ֲא ֶשׁר ָהיָ ה יוֹם ִק יוֹם שׁ ָ
ְ וְ ָהיָ ה ְבּ Be ready for the third
וֹשת day ֱהיוּ נְ כוֹנִ ים לִ ְשׁלֽ ֶ
יוֹם שׁ ָא ַמר מ ֶֹשׁה ַרבֵּֽ נוּ ֶ ן תּוֹרהְ ,בּאוֹתוֹ לְ יִ ְשׂ ָר ֵאל ְבּ ַמ ַתּ ָ ’. Exodus 19:15. Mosesיָ ִמים
exhortation to the people
וֹשׁת יָ ִמים״ ,אוֹתוֹ ַהיּוֹם ״היוּ נְ כוֹנִ ים לִ ְשׁלֽ ֶ ָעלָ יו ַה ָשּׁלוֹםֱ : Israel before the revela-
הוּפ ְרשׁוּ ְק ַהל ַמ ְעגֶ נְ ָצאֲ ,ח ִס ֵידי ֶעלְ יוֹןִ ,בּ ְק ֻד ָשּׁה ְ tion on Mount Sinai. The
chronicler ironically argues
ֹלהים כֻּ לָּ ם יַֽ ַחד ,כִּ י הוּק ְדשׁוּ לַ ֲעלוֹת ֶאל ָה ֱא ִ וּב ׇט ֳה ָרה וְ ְ ְ that at this time, too, Israel
מוֹתם לֹא נִ ְפ ָֽרדוּ ,כִּ י כֻּ לָּ ם ַבּ ֲח ַצר וּב ָ ָהיוּ נְ ִע ִימים ְבּ ַחיֵּ ֶיהם ְ ;was ready for a revelation
instead, its people were
תּוֹעים וְ ָעלָ ה ָה ֶהגֶ מוֹן .וַ יִּֽ ַחר ַאף ְבּ ַעמּוֹ וְ ִקיֵּ ם ֲע ַצת ַה ִ destroyed.
וּצ ָע ָקה
הוֹעיל ,וְ לֹא צוֹם וְ ִענּוּי ְ ְבּיָ ָדם וְ כׇ ל־הוֹן לֹא ִ וַ יֵּ צֵ א Gone from Zion
ִ . Lamentationsמ ַבּת צִ יּוֹן
לוֹמ ֶֽד ָיה.דוֹשׁה לֹא ֵהגִֽ ינָ ה ַעל ְ תּוֹרה ַה ְקּ ָ וּצ ָד ָקה ,וַ ֲא ִפילּוּ ַה ָ ְ 1:6. The destruction of the
יר תּ ִהלָּ ִתיל־ה ָד ָרהִּ ,היא ַמ ְעגֶ נְ ָצאִ .ע ְ וַ יּ ֵֵֽצא ִמ ַבּת ִציּוֹן כׇּ ֲ community of Mainz is
thus identified with the
עוֹת פּזְּ ָרה לְ ֶא ְביוֹנִ ים ,וְ ֵאין ִ שׂוֹשׂיֲ ,א ֶשׁר כַּ ָמּה ָמ ִק ְריַ ת ְמ ִ destruction of the Temple.
The chronicler makes this
לִ כְ תּוֹב ְבּ ֵעט ַבּ ְרזֶ ל ְבּגִ לְ יוֹן סֵֽ ֶפר רוֹב ַמ ֲע ִשׂים ֲא ֶשׁר ָהיָ ה connection explicit in the
וֹשׁר ד תּוֹרה וּגְ ֻדלָּ ה וְ ֽע ֶ ָ ָבּהּ ִמימוֹת עוֹלָ םְ ,בּ ָמקוֹם ֶא ָח last line of the text.
טוֹבים לַ ֲעשׂוֹת גָּ ֵדר ַעל וּמ ֲע ִשׂים ִ וְ כָ בוֹד וְ ׇחכְ ָמה וַ ֲענָ וָ ה ַ
גָּ ֵדר ְסיָ ג לְ ִד ְב ֵר ֶיהם ,וְ ַע ָתּה נִ ְבלְ עוּ ֲחכָ ִמים וְ נִ ְהיוּ לִ כְ לָ יָ ה
חוּר ָבּנָ ם.
רוּשׁלַֽ יִ ם ְבּ ְ
כִּ ְבנֵ י יְ ָ
ֵֽאלֶּ ה ֶאזְ כְּ ָרה . . .
339 yom kippur · musaf service · repetition of the amidah – these i recall
לוֹמ ֵדי ָדת וְ ִדין
ָח ְס ָרה ְק ִהלַּ ת ֵאל וְ ְ
הוּדה קוּם וְ יִ ְשׂ ָר ֵאל ְספ ֹד.
ַעל זֹאת יְ ָ
ָח ְס ָרה זְ כוּת ָאבוֹת וְ לֹא ָתלִ יץ ְבּ ַעד
זַ ְר ָעם וְ ַסף גִּ זְ ָעם וְ נִ כְ ָחדוּ כְ ח ֹד.
ָח ְס ָרה ֱאמוּנַ ת ֵאל ְבּבוֹא ַע ִמּי ְבּיַ ד
בוֹד ִתי ֲעב ֹד!
אוֹמר לוֲֹ :ע ָ
אוֹנֵ ס וְ ֵ
ָח ְס ָרה ְמ ִתיקוּת ִמ ְבּנֵ י ַעמּוֹ וְ לֹא
ם שׁק ֹד.
ירוּתם וְ ִת ְשׁק ֹד ָבּ ְ
ָח ְס ָרה ְמ ִר ָ
ל־חכְ ַמת
טוֹב ָתם וְ כׇ ׇ
בוּתם וְ ָָח ְס ָרה ֲע ֵר ָ
ֲחכָ ֵמ ֶיהם וְ נֶ ְחלְ ָדה ֲחֹלד.
ָח ְס ָרה יְ ִד ָע ִתי ְבּקוֹרוֹת ַהזְּ ָמן
וּמחֹול גַּ ם ְרק ֹד. קוֹל שׁ ִירים ָ
ִ ֶא ְמ ַאס לְ
שׁוּבת ֵאל לְ ַצ ֲע ָק ָתם
ָח ְס ָרה ְת ַ
חֹומל וְ נִ לְ ָאה ִמ ְפּק ֹד.
ֵאין עוֹנֶ ה וְ ֵאין ֵ
ָח ְס ָרה ֲחנִ ינַ ת ֵאל וְ ַר ֲח ָמיו נִ ְשׁכְּ חוּ
מֹו אכְ זָ ר וְ גַ ם אֹויֵ ב וְ עֹוד.
ַ הוּא לִ י כְּ
ל־חזֹון
בוּאה ִבי וְ נֶ ְח ַתּם כׇּ ֲ
ָח ְס ָרה נְ ָ
רוּף שׁם ְבּסוֹד.
ֵ ם תּ ִמּים וְ ֵצאוּרים וְ גַ ֻ
ִ
ישׁ אלִ יָּֽ הוּ נְ ִביא
שׂוֹרת ִא ֵ
ָח ְס ָרה ְב ַ
ב שׁם וְ ָא ְמרוּ לוֲֹ :עמ ֹד!
ָה ֵאל וְ נֶ ְעכַּ ָ
וּבם
שׁוּעת ֵמ ֲע ַדת ִע ְב ִרים ָ
ָח ְס ָרה יְ ַ
ָצרוֹת ְמ ֻח ָדּשׁוֹת כְּ ֵאשׁ יֵ ַקד יְ ק ֹד.
ה שׁכִ ינָ ה ִמ ְשּׁכ ֹן ַֽמ ָטּה ְבתוְֹך ָח ְס ָר ְ
שׁ וּביִ ְש ָ ֹר ֵאל וְ ָח ְדלָ ה ִמן כְּ בוֹד.
ִמ ְק ָדּ ְ
ֵֽאלֶּ ה ֶאזְ כְּ ָרה . . .
340 yom kippur · musaf service · repetition of the amidah – these i recall
ד i shall remember. Jacob
Glatstein’s poem was pub-
דערמאנען, ָ זאכן וויל איך נאך די ַ ָ lished in 1966. Born Yankev
באזונדערע קלענערע חורבנות, די ַ Glatshteyn in Lublin,
Poland, in 1896, Glatstein
געווארן אין מיר . . . ָ ַ
וואס זענען צייטיק ָ lived most of his life in
דערמאנען. ָ זאכן טו איך נאך די ַ ָ the United States, having
migrated as a teenager.
בארוועסע חלום-סטעזשקע, די ָ He died in New York, in
האט ווי ַא פרײדיקער שניט וואס ָ ָ 1971. The poem evokes
the Eastern European life
מאפּע דורכגעבליצט דורך דער ַ of his youth and of his
שלאף ָ פארבענקטן מיין ַ פון ַ memory. In mourning his
own family and in sharing
צוזאמענגעקרייצט ַ האט וואס ָ דעם שטילן וועג ָ his own remembrances, he
ַ
גאסןַ ,אלע הייזער, ַאלע לענדערַ ,אלע ַ creates a eulogy for all that
was lost in the destruction
דנגאס,
ַ אויפגעוואכטער ייִ
ַ אויפגעשראקענער, ָ אויף איין of European Jewry in the
ווארעמע שטיינער, האט מיט אירע ַ וואס ָ ָ Holocaust: a loss of a way
of life, a loss of a language,
טוכלען געהילץ און מצבהדיקן ציגל a loss of so many individual
מיינע ָאנלויפנדיקע טריט. אויפגענומען ַ people. The translation is
by Benjamin and Barbara
די בשׂמים-געשעפטן, Harshav.
מעל-קראמען, ָ קאשע -און די ַ
די הערינג-געוועלבלעך,
ראזורעס, נאפט -קלייטן און די געזייפטע ַ די ַ
רוק-מאכערס, ַ און פּא
ַ די שייטל-
מאנדלען ,טייטלען און פייַ גן, די ַ
פריש-געבאקענע זויער-ברויט, ַ דאס ָ
מאן-און-געציבלטע-פּלעצלעך, די ָ
ַ
די חושכדיקע טשייניעס,
שווארצע ווערעם ַ מיט די דרימלענדיקע,
ווארעמן פּיעקעליק, אויפן ַ
לאנקעס, מאגערע ָ די ָ
האלב-לעבעדיקע בית-עלמינס, פארדרימלטע און ַ די ַ
וואכט בא ַ האבן שטענדיק ַ וואס ָ ָ
נגעשראקענע לעבן. ָ דאס ָא ָ
געווארט אויף דעם ברען און ברי
ַ ַאלץ האט
סאפּענדיקע,פון דם ייִ נגלס ָ
ָאנלויפנדיקע טריט
און איז זיך צוזאמענגעקומען אויף דעם איינציקן,
שארפן און פריידיקן שניט,
341 yom kippur · musaf service · repetition of the amidah – these i recall
פון דער חלום-סטעזשקע,
האט געהייסן היים . . .
וואס ָ
דערמאנען:
ָ דארף איך דאס ַ נאך ָ ָ
די אויפגעציליעטע לידער
מאמען, מיין ַ פון ַ
קוים-געגראמטע ווערטער.
ַ לאכנדיקע ,קלוגע און די ַ
די מחיהדיקע ,מוסר-השׂכּלדיקע,
לעמאל
ָ האט זיך ַא וואס ָ איר שטיל מוילָ ,
דאכט, בא ַ פריִ ער קלוג ַ
ס׳האט זיך שיין געעפנט ָ איידער
זאג, באטעמטן ָ און ַארומגעקייַ לעכדיקט ַא ַ
געווארט דערויף. ַ האט גאנצע משפּחה ָ וואס די ַ ָ
װי אויף ַאן עצה-טובה.
שטאלצע דינסט פון איר הויזגעזינד, ָ מאמע ,די מיין ַ ַ
קאכן, שייערןָ , האט צווישן ַ ָ
וואשן גרעט, און ַ
דאס וואוּנדער פארטרויט ָ מיר ַ
גלייכווערטל, פון דעם פּויעריש-ייִ דישן ַ
פּויעריש-איינגעזעסן אויף אייגענער ערד,
מיט אייגענע קי ,אייגענע סעדער,
אייגענער סמעטענע און רויטע ַיאגדעס
הארטע ,געטרוקנטע קעזלעך. און געפעפערטעַ ,
האב איך געקרוינט מיינעָ , מאמע ַ זי ,די ַ
פאלק.
גאנצן ייִ דישן ָ מיין ַ מאמע פון ַ פאר דער ַ ַ
נאך איר און צו איר און ָ
גאנץ לעבן געבענקט, מיין ַ האב איך ַ ָ
ס׳האט אויפגעלויכט און איופגעטונקלט ָ ווען
חלום-מאפּע . . .
ַ דאס קליינע פּינטעלע אוף ַ
מיין ָ
טאטע,
מיין צדקותדיקער ַ און ַאז ַ
וואס איז געווען מייַ ן פענצטערל צו דער גרויסער וועלט, ָ
טאטע ,מיט די זיכערע ,נחתדיקע טריט, מיין ַַ
מיט די גלייביקע ,בטחונדיקע טריט,
האט מיטגענומען ַ
מיין ברודער בנימין, ַאז ער ָ
מיט די גליִ יִ קע אויגן,
342 yom kippur · musaf service · repetition of the amidah – these i recall
און מיט בנימין׳ס ַ
ווייב און קינד
פאלק,
גאנצן ָ
געגאנגען מיטן ַ
ַ זענען זיי ַאלע
געמאסטענע ,שנייַ דיקע טריט
ָ באזונדערע ,קליינע, האבן זיי ַ
ַ
פאר מיר.
געמאכט ַַ
שמאלער ַאלייע.ָ געגאנגען אויף ַ
מיין ַ באזונדער זיי זענען ַ
געגאנגען מיט טריט, ַ פאלק זענען זיי דארט ,מיטן ָ ָ
ביים ים, זאמד ַ האבן זיך געציילט ,ווי ַ וואס ָ ָ
פאר מיר זענען זיי געווען ָאבער ַ
באזונדערדיקע טריט, ַ
הארץ-קלעפּ. ווי אייגנע ַ
האב איך ָאנגעהויבן וואס מיט אים ָ פאלקָ , מיין איגן ָ ַ
שאפענע וועלט – בא ַ מיין ַ ַ
שפּאנט איצט צום סוף, ַ
געהאט ַאן ָאנהייב,
ַ האט וואס ָ באשאפענע וועלטָ , ַ מיין ַ
אונטערגאנג.
ַ ברענט איצט אין די לעצטע שעהן פון
גאנצער הימל לעשט זיך, דער ַ
גאנץ תּנכל ווערט פינצטער און שטום, ַא ַ
לאנד ווערט חרוב. גאנץ ַ ַא ַ
מיליאנען און מיט זיי ָ ס׳גייען
טאטע ,מיט די וויצלדיקע אויגן, מיין ַ ַ
מיין ברודער בנימין, ַ
טאטן, נאכן ַ ליבשאפטָ ,ַ מיט צוטרוילעכער
ווייב און קינד. מיט ַ
שפּאנען זיי ַ באזונדער און ַ
מיין חלום-סטעזשקע, דורך ַ
רביי ,גייען אונטער, פא ַ גייען ַ
גאנצן חלום, מיין ַצערייסן ַ ַ און
ווי שפּינוועב.
באזונדערע קלענערע חורבנות, נאך די ַ ָ
געווארן אין מיר,
ָ ַ
וואס זענען צייטיק
ַ
דערמאנען.
ָ טאן
האב איך געמוזט ַ ָ
ֵֽאלֶּ ה ֶאזְ כְּ ָרה . . .
343 yom kippur · musaf service · repetition of the amidah – these i recall
,ע שׁנִ ים ְבּ ִמלְ ַח ְמ ָתּם
ָ ָא ִבי ָהיָ ה ַא ְר ַבּ all my wars. History has
not ended: to the losses of
.וְ לֹא ָשׂנֵ א אוֹיְ ָביו וְ לֹא ָא ַהב the past, we add our own
contemporary losses. Early
ר שׁםָ כִּ י כְּ ָב,יוֹד ַע
ֵֽ ֲא ָבל ֲאנִ י poems by the Israeli poet
ווֹתיוָ ְאוֹתי יוֹם־יוֹם ִמ ַשּׁל ִ ָבּנָ ה Yehuda Amichai talk of his
participation in the Israeli
wars of 1947–1948 and the
ֲא ֶשׁר לָ ַקט,ַה ֻמּ ָעטוֹת כׇּ ל־כָּ ְך loss of comrades in com-
,וּבין ָע ָשׁןֵ ין פּ ָצצוֹת ְ אוֹתן ֵבּ
ָ bat. Subsequently, among
other themes, he has writ-
אוֹתן ְבּ ַת ְר ִמילוֹ ַה ְמ ֻמ ְר ָטט
ָ וְ ָשׂם ten of the tragedy of the
Arab-Israeli conflict and of
.ת־אמּוֹ ַה ִמּ ְת ַק ָשּׁהִ ַם שׁ ֵא ִרית עוּג ְ ִע Jerusalem. In this poem, he
reflects on his father’s expe-
,י שׁם
ֵ ִוּב ֵעינָ יו ָא ַסף ֵמ ִתים ְבּל ְ rience as a German soldier
in World War I, his hopes
,ֵמ ִתים ַר ִבּים ָא ַסף לְ ַמ ֲענִ י for peace and an end to
destruction and mayhem.
ֶשׁ ַאכִּ ֵירם ְבּ ַמ ָבּ ָטיו וְ א ֲֹה ֵבם Amichai concludes the
poem with his own experi-
. . . מוֹהם ַבּזְּ וָ ָעה
ֶ ְוְ לֹא ָאמוּת כּ ence of continuing war and
violence. The translation is
:הוּא ִמלֵּ א ֵעינָ יו ָבּ ֶהם וְ הוּא ָט ָעה by T. Carmi.
.יוֹצא ֲאנִ יֵ מוֹתי
ַ ל־מלְ ַח
ִ ֶאל כׇּ
א שׁ ֵמהּ ַר ָבּא ְמ ָב ַרְךְ יְ ֵה and not die, as they did, in such horror
.לְ ָעלַ ם וּלְ ָעלְ ֵמי ָעלְ ַמיָּ א . . . He filled his eyes with them, and
he was mistaken: I must go out to all
יִ ְת ָבּ ַרְך וְ יִ ְשׁ ַתּ ַבּח my wars.
Kfar Etzion
רוֹמם
ַ וְ יִ ְת ָפּ ַאר וְ יִ ְת
Mayence
וְ יִ ְתנַ ֵשּׂא וְ יִ ְת ַה ַדּר
Terezin
הּ דּ ֻק ְד ָשׁא ְבּ ִריְך הוּא לְ ֵֽעלָּ א לְ ֵֽעלָּ א
ְ וְ יִ ְת ַעלֶּ ה וְ יִ ְת ַהלָּ ל ְשׁ ֵמ
Vilna Bergen-Belsen Treblinka
ל־בּ ְרכָ ָתא וְ ִשׁ ָיר ָתא ֻתּ ְשׁ ְבּ ָח ָתא וְ נֶ ָח ָמ ָתא ַדּ ֲא ִמ ָירן ְבּ ָעלְ ָמא
ִ ִמכׇּ
Jerusalem Massada Usha
.וְ ִא ְמרוּ ָא ֵמן
ן שׁ ַמיָּֽ א וְ ַחיִּ ים ָעלֵֽ ינוּ
ְ א שׁלָ ָֽמא ַר ָֽבּא ִמ
ְ יְ ֵה
. וְ ִא ְמרוּ ָא ֵמן,וְ ַעל כׇּ ל־יִ ְשׂ ָר ֵאל
ה שׁלוֹם ָעלֵֽ ינוּ
ָ רוֹמיו הוּא יַ ֲע ֶשׂ ָ ה שׁלוֹם ִבּ ְמ ָ ע ֶֹשׂ
. וְ ִא ְמרוּ ָא ֵמן,]ל־יוֹשׁ ֵבי ֵת ֵבל
ְ וְ ַעל כׇּ ל־יִ ְשׂ ָר ֵאל [וְ ַעל כׇּ
344 yom kippur · musaf service · repetition of the amidah – these i recall
אתיָך יהוה. ִמ ַמּ ֲע ַמ ִקּים ְק ָר ִֽ from the depths
ִ . The Eillehמ ַמּ ֲע ַמ ִקּים
ה־אלַ י ׇאזְ נֶֽ ָך ר פּנֶ יָך ִמ ֶֽמּנִּ י ְבּיוֹם ַצר לִ י ַה ֵטּ ֵ ל־תּ ְס ֵתּ ָ ַא ַ Ezk’rah, recalling the his-
tory of Jewish martyrdom,
מוֹתי
ְבּיוֹם ֶא ְק ָרא ַמ ֵהר ֲענֵֽנִ י .כִּ י־כָ לוּ ְב ָע ָשׁן יָ ָמי וְ ַע ְצ ַ is part of the S’lih.ot section,
מוֹקד נִ ָֽחרוּ. כְּ ֵ the prayers that precede
the confession and that
ָדּ ִֽמ ִיתי לִ ְק ַאת ִמ ְד ָבּר ָהיִֽ ִיתי כְּ כוֹס ֳח ָרבוֹת. focus on the theme of
forgiveness. We now move
ל־תּנִ ֵֽדנִ י.
ד־ר ָשׁ ִעים ַא ְ בוֹאנִ י ֶֽרגֶ ל גַּ ֲאוָ ה וְ יַ ְ
ל־תּ ֵֽ ַא ְ to the culmination of the
ן דּ ֹחוּ וְ לֹא־יָ כְ לוּ קוּם. לוּ פּ ֹ ֲעלֵ י ָֽאוֶ ֽ
ָשׁם נָ ְפ ֽ S’lih.ot section, which is
traditionally announced
ֹד שׁ ַֽאגְ ִתּי ִמנַּ ֲה ַמת לִ ִבּי. ד־מא ָ נְ פוּג ִֹתי וְ נִ ְדכֵּֽ ִיתי ַע ְ with a series of biblical
verses. These are chosen
ל־תּ ֲאוָ ִתי וְ ַאנְ ָח ִתי ִמ ְמָּך לֹא־נִ ְס ָֽתּ ָרה. ֲאד ֹנָ י נֶ גְ ְדָּך כׇ ַ from a variety of traditions.
ל־תּ ְר ַחק ִמ ֶֽמּנִּ י.
ֹלהי ַא ִ ל־תּ ַעזְ בֵֽ נִ י יהוה ֱא ַ ַא ַ The verses recited here are
;Psalms 130:1; 102:3–4, 7
י תּ ְהיֶֽ ינָ ה ׇאזְ נֶֽ יָך ַק ֻשּׁבוֹת לְ קוֹל י שׁ ְמ ָעה ְבקוֹלִ ִ ֲאד ֹנָ ִ 36:12–13; 38:9–10, 22; 130:2.
345 yom kippur · musaf service · repetition of the amidah – pr ayers of forgiveness
The ark is opened. After the leader recites each verse, we repeat it. Hear our voice ׁ ְש ַמע
קוֹ לֵ ֽנ ּו. The first sentence in
, חוּס וְ ַר ֵחם ָעלֵֽ ינוּ, יהוה ֱאֹלהֵֽ ינוּ,ְשׁ ַמע קוֹלֵֽ נוּ this set of verses is a quo-
.ת־תּ ִפלָּ ֵֽתנוּ
ְ וּב ָרצוֹן ֶא ְ וְ ַק ֵבּל ְבּ ַר ֲח ִמים tation from the concluding
prayer of personal petition
in the daily Amidah. It is
. ַח ֵדּשׁ יָ ֵֽמינוּ כְּ ֶֽק ֶדם,וּבה
ָ ֲה ִשׁיבֵֽ נוּ יהוה ֵאלֶֽ יָך וְ נָ ֽשׁ typical of Jewish liturgy
that before or after the
.ל־תּ ַקּח ִמ ֶֽמּנּוּ ִ וְ ֽר ַוּח ׇק ְד ְשָׁך ַא,ל־תּ ְשׁלִ יכֵֽ נוּ ִמלְּ ָפנֶֽ יָך
ַ ַא main body of requests,
there is a generalized plea
.ל־תּ ַעזְ בֵֽ נוּ
ַ כִּ כְ לוֹת כּ ֵֹֽחנוּ ַא,ל־תּ ְשׁלִ יכֵֽ נוּ לְ ֵעת זִ ְקנָ ה ַ ַא that God hear our prayer.
Sh’ma Koleinu (“Hear our
Said quietly: voice”) is a supplication
.ל תּ ְר ַחק ִמ ֶֽמּנּוּ ִ ַא, יהוה ֱאֹלהֵֽ ינוּ,ל תּ ַעזְ בֵֽ נוּ ַ ַא that seeks to penetrate
, וְ יִ ְראוּ שׂוֹנְ ֵֽאינוּ וְ יֵ ֹֽבוֹשׁוּ,טוֹבה ָ ְֲע ֵשׂה ִע ָֽמּנוּ אוֹת ל the silence surrounding
us, to evoke a response
.כִּ י ַא ָתּה יהוה ֲעזַ ְר ָֽתּנוּ וְ נִ ַח ְמ ָֽתּנוּ from God, and to draw
יִ ְהיוּ לְ ָרצוֹן ִא ְמ ֵרי־פִֽ ינוּ. בִּֽ ינָ ה ֲהגִ יגֵֽנוּ,ֲא ָמ ֵֽרינוּ ַה ֲאזִֽ ינָ ה יהוה God into our prayer. “Hear
our voice” may be among
כִּ י לְ ָך יהוה.גוֹאלֵֽ נוּ ֲ ְצוּרנוּ ו ֵֽ יהוה,וְ ֶהגְ יוֹן לִ בֵּֽ נוּ לְ ָפנֶֽ יָך the most poignant words
. ֲאד ֹנָ י ֱאֹלהֵֽ ינוּ, ַא ָתּה ַת ֲענֶ ה,הוֹחלְ נוּ
ָֽ spoken in prayer.
The verses quoted here
The ark is closed. are Lamentations 5:21;
,]מּוֹתינוּ ֵֽ בוֹתינוּ [וְ ִא ֵ אֹלהי ֲא ֵ ֱֵאֹלהֵֽ ינוּ ו Psalms 51:13; 71:9; 38:22. A
,ל תּ ְטּ ֵֽשׁנוּ
ִ ל תּ ַעזְ בֵֽ נוּ וְ ַא
ַ ַא millennium ago, the mah.-
zor’s editors adapted the
.ל תּ ֵפר ְבּ ִר ְיתָך ִא ָֽתּנוּ ָ ימנוּ וְ ַאֵֽ ִל תּכְ ל
ַ וְ ַא biblical text by changing
,הוֹרנוּ ְד ָרכֶֽ יָך
ֵֽ ,וֹתיָך ֶֽ לַ ְמּ ֵֽדנוּ ִמ ְצ,תוֹר ֶֽתָך
ָ ְָק ְרבֵֽ נוּ ל singular wording to plural.
, וּמוֹל ֶאת־לְ ָבבֵֽ נוּ לְ ַא ֲה ָב ֶֽתָך,ת־שׁ ֶֽמָך ְ ַהט לִ בֵּֽ נוּ לְ יִ ְר ָאה ֶא DO NOT ABANDON US ַאל־
ַתּ ַעזְ ֵבֽנוּ. Psalm 38:22. These
דוֹל תּ ְמ ַחל
ִ ָן שׁ ְמָך ַהגּ ִ וּלְ ַֽמ ַע.ב שׁלֵ םָ ֵוּבל ְ וְ נָ שׁוּב ֵא ֶֽליָך ֶבּ ֱא ֶמת sentences are recited
: כַּ כָּ תוּב ְבּ ִד ְב ֵרי ׇק ְד ֶֽשָׁך,וְ ְת ְסלַ ח לַ ֲענֵֽנוּ quietly so as not to assert
aloud that God might
. וְ ָסלַ ְח ָֽתּ לַ ֲענִ י כִּ י ַרב־הוּא,ן־שׁ ְמָך יהוה ִ לְ ַֽמ ַע abandon us. The verses
that follow represent per-
sonal pleas that God might heed our prayer:
Psalms 86:17, 5:2, 19:15, 38:16.
My sin נִ י ֲע. Though this entire prayer speaks
in the plural, the verse from Psalm 25:11 is in
the singular, as if to say that we each must
eventually confront our own sinfulness.
Some editions of the mah.zor change even
this verse to the plural.
346 yom kippur · musaf service · repetition of the amidah – pr ayers of forgiveness
,]מּוֹתינוּ ֵֽ בוֹתינוּ [וְ ִא ֵ אֹלהי ֲא ֵ ֱֵאֹלהֵֽ ינוּ ו We are Your people
ִּכי ָ ֽאנ ּו ַע ּ ֶ ֽמ ָך. An early
. כַּ ֶפּר־לָֽ נוּ,ְסלַ ח לָֽ נוּ ְמ ַחל לָֽ נוּ medieval poem, which
expands on the verse
כִּ י from Song of Songs: “I am
,וְ ַא ָתּה ֱאֹלהֵֽ ינוּ ָֽאנוּ ַע ֶֽמָּך for my beloved and my
beloved is mine” (2:16).
.וְ ַא ָתּה ָאבִֽ ינוּ ָֽאנוּ ַָבנֶֽ יָך It completes the S’lih.ot/
Forgiveness section and
,וְ ַא ָתּה ֲאדוֹנֵֽנוּ ָֽאנוּ ֲע ָב ֶֽדיָך forms the transition to the
.וְ ַא ָתּה ֶחלְ ֵֽקנוּ ָֽאנוּ ְק ָה ֶֽלָך confession. Here we end
in joyous song, then move
,גוֹרלֵֽ נוּ ָ וְ ַא ָתּה ָֽאנוּ נַ ֲחלָ ֶֽתָך to a meditative melody,
as we begin the Viddui/
.רוֹענוּ וְ ַא ָתּה ֶָֽֽאנוּ צֹאנ Confession. In this poem
,נוֹט ֵֽרנוּ ְ וְ ַא ָתּה ָֽאנוּ כַ ְר ֶֽמָך we emphasize our related-
ness to God, whereas in
.יוֹצ ֵֽֽרנוּ ְ וְ ַא ָתּה ָֽאנוּ ְפ ֻעלָּ ֶֽתָך the next we emphasize the
stark difference between
,דוֹדנוּ ֵֽ וְ ַא ָתּה ָֽאנוּ ַר ְעיָ ֶֽתָך the human and the Divine.
.וְ ַא ָתּה ְקרוֹבֵֽ נוּ ָֽאנוּ ְסגֻ לָּ ֶֽתָך viddui—prayers of con-
fession וִ ידּוּי. In addition
,וְ ַא ָתּה ַמלְ כֵּֽ נוּ ָֽאנוּ ַע ֶֽמָּך to fasting and otherwise
.וְ ַא ָתּה ַמ ֲא ִמ ֵֽירנוּ ָֽאנוּ ַמ ֲא ִמ ֶֽירָך afflicting oneself, the
central mitzvah that must
be performed on Yom Kip-
pur is viddui (confession).
The rabbinic requirement
to confess is based on
the biblical passage that
describes the confession
of the High Priest when
performing the Temple
ceremony. Following the
destruction of the Temple,
וידוי greater emphasis was
placed on synagogue ritual
and individual prayer, and
;וְ ַא ָתּה ַרחוּם וְ ַחנּוּן ,ָֽאנוּ ַעזֵּ י ָפנִ ים it fell upon each person to
;ְך אפַּֽ יִ ם
ַ וְ ַא ָתּה ֶֽא ֶר ָֽאנוּ ְק ֵשׁי ֽע ֶֹרף make confession on Yom
Kippur.
;וְ ַא ָתּה ָמלֵ א ַר ֲח ִמים ,ָֽאנוּ ְמלֵ ֵאי ָעוֹן A passing shadow ְכּצֵ ל
.נוֹתיָך לֹא יִ ָֽתּמּוּ
ֶֽ וּשׁ ְ וְ ַא ָתּה הוּא,עוֹבר
ֵ ָֽאנוּ יָ ֵֽמינוּ כְּ ֵצל עוֹבר
ֵ . Psalm 144:4.
For time without end
ו ְּׁשנוֹ ֶ ֽת ָיך ל ֹא יִ ָּֽת ּמ ּו. “Of
old You established the
earth; / the heavens are the work of Your hands.
/ They shall perish, but You shall endure; / they
shall all wear out like a garment; / You change
them like clothing and they pass away. / But You
are the same, and Your years never end” (Psalm
102:26–28).
347 yom kippur · musaf service · repetition of the amidah – pr ayers of forgiveness
,]מּוֹתינוּ
ֵֽ בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵ ֱֵאֹלהֵֽ ינוּ ו strike our heart. The
custom of striking our
,יָך תּ ִפלָּ ֵֽתנוּ
ְ ֶָֽתּבֹא לְ ָפנ heart while confessing our
sins is first mentioned in
,ל תּ ְת ַעלַּ ם ִמ ְתּ ִחנָּ ֵֽתנוּ
ִ וְ ַא a midrash on Ecclesiastes
,וּק ֵשׁי ֽע ֶֹרף
ְ ֶשׁ ֵאין ֲאנַֽ ְחנוּ ַעזֵּ י ָפנִ ים 7:2 (“the living will lay it to
heart”): “Rabbi Meir said:
,]מּוֹתינוּ
ֵֽ בוֹתינוּ [וְ ִא
ֵֽ אֹלהי ֲאֵ ֵלוֹמר לְ ָפנֶֽ יָך יהוה ֱאֹלהֵֽ ינוּ ו ַ ‘Why do people strike their
hearts [in remorse for their
,יקים ֲאנַֽ ְחנוּ וְ א ָח ָֽטאנוּ ִ ַצ ִדּ sins]? Because the heart is
.מּוֹתינוּ] ָח ָֽטאנוּ ֵֽ בוֹתינוּ [וְ ִא ֵֽ ֲא ָבל ֲאנַֽ ְחנוּ וַ ֲא the seat and source of sin’”
(Ecclesiastes Rabbah).
For we and our ances-
It is customary to strike one’s heart as we recite each word of the confession.
tors בוֹתינוּ
ֽ ֵ ֲאנַ ְֽחנוּ וַ ֲא. No
. ִדּ ַֽבּ ְרנוּ ֽד ֹ ִפי, גָּ זַֽ לְ נוּ, ָבּגַֽ ְדנוּ,ָא ַֽשׁ ְמנוּ
one has walked the earth
and not sinned. In ascrib-
.נוּ שׁ ֶקר
ֶֽ ְ ָטפַֽ ל, ָח ַֽמ ְסנוּ, זַֽ ְדנוּ, וְ ִה ְר ַֽשׁ ְענוּ,ֶה ֱעוִֽ ינוּ ing sin to our ancestors,
, ָס ַֽר ְרנוּ, נִ ַֽא ְצנוּ, ָמ ַֽר ְדנוּ, לַֽ ְצנוּ, כִּ זַּֽ ְבנוּ,יָ ַֽע ְצנוּ ָרע the liturgist is quoting
Psalm 106:6. Similarly,
. ִק ִֽשּׁינוּ ֽע ֶֹרף, ָצ ַֽר ְרנוּ, ָפּ ַֽשׁ ְענוּ,ָעוִֽ ינוּ Nehemiah reports that in
rededicating themselves,
. ִתּ ְע ָֽתּ ְענוּ, ָתּ ִֽעינוּ, ִתּ ַֽע ְבנוּ, ִשׁ ַֽח ְתנוּ,ָר ַֽשׁ ְענוּ the people gathered in
the Temple courtyard
.א שׁוָ ה לָֽ נוָּֽ ֹ וְ ל,טּוֹבים
ִ וּמ ִמּ ְשׁ ָפּ ֶֽטיָך ַה
ִ ֹותיָך
ֶֽ ַֽס ְרנוּ ִמ ִמּ ְצ and “confessed their own
sins and the sins of their
כִּ י ֱא ֶמת ָע ִֽשׂ ָית וַ ֲאנַֽ ְחנוּ,ל־ה ָבּא ָעלֵֽ ינוּ
ַ וְ ַא ָתּה ַצ ִדּיק ַעל כׇּ ancestors” (Nehemiah 9:2).
.ִה ְר ָֽשׁ ְענוּ Medieval authors argued
that knowledge that previ-
ous generations sinned,
just as we do, empowers
us to ask for forgiveness—for is not our own failing
part of the very nature of the human condition?
We abuse ש ְמנ ּו
ֽ ַ ׁ ָא. The liturgical list is alphabeti-
cal, with the hope that it will help us find our own
words to name our transgressions. We might con-
centrate on one particular failing in our lives.
We destroy ִׁש ַ ֽח ְתנ ּו. In this bilingual alphabetical
list, the English word that represents the letter D
means roughly the same as the Hebrew word that
represents the letter ( שshin). The sin of ַ ּבל ַּת ְׁש ִחית
(bal tash•h.it), “not destroying anything needlessly,”
was enumerated by the Rabbis among the 613 com-
mandments of the Torah. To destroy any part of
creation is to undo God’s work, to reject God’s gift.
YOU HAVE ACTED FAITHFULLY וְ ַא ָתּה צַ ִדּיק.
Nehemiah 9:33. The prayer of the Levites at the
rededication of the Temple, upon the return from
the Babylonian Exile.
348 yom kippur · musaf service · repetition of the amidah – pr ayers of confession
One or more of the following meditations may be included.
א
נוֹשׁ ְענוּ .וְ ֵתן ְבּלִ בֵּֽ נוּ לַ ֲעזוֹבוּפ ַֽשׁ ְענוּ ,לָ כֵ ן א ַֽ ִה ְר ַֽשׁ ְענוּ ָ
יאָך :יַ ֲעז ֹב
ְך ר ַשׁע וְ ִחישׁ לָֽ נוּ יֶֽ ַשׁע ,כַּ כָּ תוּב ַעל יַ ד נְ ִב ֶֽ ֶֽדּ ֶר ֶֽ
ישׁ אוֶ ן ַמ ְח ְשׁב ָֹתיו ,וְ יָ שׁ ֹב ֶאל יהוה ע דּ ְרכּוֹ ,וְ ִא ָָֽר ָשׁ ַ
וִ ַיר ֲח ֵֽמהוּ ,וְ ֶאל ֱאֹלהֵֽ ינוּ כִּ י יַ ְר ֶבּה לִ ְסלֽ ַוֹח.
ב
וּמ ַחל מּוֹתינוּ]ְ ,סלַ ח ְ בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵֽ ֱאהֵֽ ינוּ וֵ ֵ
פּוּרים ַהזֶּ ה. וּביוֹם] ַהכִּ ִ [ה ַשּׁ ָבּת ַהזֶּ ה ְ נוֹתינוּ ְבּיוֹם ַ לַ ֲע ֵֽ Blot out and disregard
אתינוּ ִמנֶּֽ גֶ ד ֵעינֶֽ יָך, ר פּ ָשׁ ֵֽעינוּ וְ ַחטּ ֹ ֵֽ ְמ ֵחה וְ ַה ֲע ֵב ְ ְ . Both inner andמ ֵחה וְ ַה ֲע ֵבר
outer parts of the body are
וְ כ ֹף ֶאת־יִ ְצ ֵֽרנוּ לְ ִה ְשׁ ַתּ ְע ֶבּד־לָ ְך, mentioned in this prayer.
וְ ַהכְ נַ ע ׇע ְרפֵּֽ נוּ לָ שׁוּב ֵא ֶֽליָך, Body and soul are inti-
mately bound, as we seek
מוֹר פּ ֻקּ ֶֽדיָך;
ִ יוֹתינוּ לִ ְשׁוְ ַח ֵדּשׁ כִּ לְ ֵֽ to behave differently. It is
as if we simultaneously ask
ת־שׁ ֶֽמָך,
וּמוֹל ֶאת־לְ ָבבֵֽ נוּ לְ ַא ֲה ָבה וּלְ יִ ְר ַָאה ֶא ְ the Creator to fashion for
ֹלהיָך ֶאת־לְ ָב ְבָך, וּמל יהוה ֱא ֶֽ תוֹר ֶֽתָךָ : כַּ כָּ תוּב ְבּ ָ us a new, less sinful body as
home to a purified soul.
ֹלהיָך ְבּכׇ ל־לְ ָב ְבָך וְ ֶאת־לְ ַבב זַ ְר ֶֽעָך ,לְ ַא ֲה ָבה ֶאת־יהוה ֱא ֶֽ . Deuter-ו ָּמל Circumcise
וּבכׇ ל־נַ ְפ ְשָׁך לְ ַֽמ ַען ַחיֶּֽ יָך.
ְ onomy 30:6. Circumcision
is an act of completion and
ג perfection. Removing the
flesh—our sins, which mask
ַהזְּ דוֹנוֹת וְ ַה ְשּׁגָ גוֹת ַא ָתּה ַמכִּ ירָ ,ה ָרצוֹן וְ ָה ֽא ֹנֶ ס, —our essential nature
ידוּעים. ַהגְּ לוּיִ ם וְ ַהנִּ ְס ָתּ ִרים ,לְ ָפנֶֽ יָך ֵהם גְּ לוּיִ ם וִ ִ reveals the true function
of the heart: to lead us to a
ָמה ָֽאנוֶּ ,מה ַחיֵּֽינוֶּ ,מה ַח ְס ֵֽדּנוַּ ,מה ִצּ ְד ֵֽקנוּ, life of love, righteousness,
and peace.
בוּר ֵֽתנוּ.
ַמה יִּ ְשׁ ֵֽענוַּ ,מה כּ ֵֹֽחנוַּ ,מה גְּ ָ
בוֹתינוּ
אֹלהי ֲא ֵ ֹאמר לְ ָפנֶֽ יָך ,יהוה ֱאֹלהֵֽ ינוּ וֵ ֵ ַמה נּ ַ
מּוֹתינוּ]. [וְ ִא ֵֽ
בּוֹרים כְּ ַֽאיִ ן לְ ָפנֶֽ יָך, ל־הגִּ ֲִהלֹא כׇּ ַ
וְ ַאנְ ֵשׁי ַה ֵשּׁם כְּ לֹא ָהיוּ,
וַ ֲחכָ ִמים כִּ ְבלִ י ַמ ָדּע,
וּנְ בוֹנִ ים כִּ ְבלִ י ַה ְשׂכֵּ ל,
349 yom kippur · musaf service · repetition of the amidah – pr ayers of confession
תּ ֹהוּ,כִּ י ר ֹב ַמ ֲע ֵשׁ ֶיהם ֽ
וִ ֵימי ַחיֵּ ֶיהם ֶֽה ֶבל לְ ָפנֶֽ יָך.
וּמוֹתר ָה ָא ָדם ִמן ַה ְבּ ֵה ָמה ָֽאיִ ן, ַ
כִּ י ַהכּ ֹל ָֽה ֶבל.
יוֹשׁב ָמרוֹם, ֹאמר לְ ָפנֶֽ יָך ֵ
ַמה־נּ ַ
ן שׁ ָח ִקים.
וּמה נְּ ַס ֵפּר לְ ָפנֶֽ יָך שׁוֹכֵ ְ
ַ
יוֹד ַע.
ל־הנִּ ְס ָתּרוֹת וְ ַהנִּ גְ לוֹת ַא ָתּה ֵֽ
ֲהלֹא כׇּ ַ
ד
עוֹבר ַעל פֶּֽ ַשׁע, ִשׁ ְמָך ֵמעוֹלָ ם ֵ
נוּ תּ ֲאזִ ין ְבּ ׇע ְמ ֵֽדנוּ לְ ָפנֶֽ יָך ִבּ ְת ִפלָּ ה.
ַשׁוְ ָע ֵֽת ַ
ם שׁ ֵבי פֶֽ ַשׁע, ַתּ ֲעבוֹר ַעל פֶּֽ ַשׁע לְ ַע ָֽ
ה פּ ָשׁ ֵֽעינוּ ִמנֶּֽ גֶ ד ֵעינֶֽ י.
ִתּ ְמ ֶח ְ
ה
ל־חי.
יוֹד ַע ָרזֵ י עוֹלָ ם ,וְ ַת ֲעלוּמוֹת ִס ְת ֵרי כׇּ ָ ַא ָתּה ֵֽ
וּבוֹחן כְּ לָ יוֹת וָ לֵ ב.
ֵ ל־ח ְד ֵרי ָֽב ֶטן, חוֹפשׂ כׇּ ַַא ָתּה ֵ
ין דּ ָבר נֶ ְעלָ ם ִמ ֶֽמּךָּ ,וְ ֵאין נִ ְס ָתּר ִמנֶּֽ גֶ ד ֵעינֶֽ יָך.
ֵא ָ
וּבכֵ ן יְ ִהי ָרצוֹן ִמלְּ ָפנֶֽ יָך,ְ
מּוֹתינוּ],בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵֽ יהוה ֱאֹלהֵֽ ינוּ וֵ ֵ
אתינוּ, ל־חטּ ֹ ֵֽ ֶשׁ ִתּ ְסלַ ח לָֽ נוּ ַעל כׇּ ַ
נוֹתינוּ,ל־ע ֵֽ וְ ִת ְמ ַחל לָֽ נוּ ַעל כׇּ ֲ
ל־פּ ָשׁ ֵֽעינוּ. וּתכַ ֶפּר־לָֽ נוּ ַעל כׇּ ְ ְ
350 yom kippur · musaf service · repetition of the amidah – pr ayers of confession
It is customary to strike one’s heart when we say the words ַעל ֵח ְטא. the longer confession.
Despite the double alpha-
,וּב ָרצוֹן ְ ַעל ֵח ְטא ֶשׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ֽא ֹנֶ ס betical acrostic in which
.שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ִאמּוּץ ַהלֵּ ב א ֶ וְ ַעל ֵח ְט the sins are enumerated,
the Al H.et is not simply
,שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ִבּ ְבלְ י ָֽד ַעת א ֶ ַעל ֵח ְט a formal list. The sins it
.שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ִבטּוּי ְשׂ ָפ ָֽתיִ ם א ֶ וְ ַעל ֵח ְט enumerates are the stuff
of daily life, and they point
,שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּגִ לּוּי ֲע ָריוֹת א ֶ ַעל ֵח ְט to our repeated moral fail-
ures. The Al H.et makes al-
.וּב ָֽסּ ֶתר ַ שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ַבּגָּ לוּי א ֶ וְ ַעל ֵח ְט most no specific reference
,וּב ִמ ְר ָמה ְ שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ַֽד ַעת א ֶ ַעל ֵח ְט to violations of the rituals
of Judaism. Such infrac-
.בּוּר פּה ֶ שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ִד א ֶ וְ ַעל ֵח ְט tions as the desecration of
Shabbat and festivals, and
,שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּהוֹנָֽ ַאת ֵֽר ַע א ֶ ַעל ֵח ְט the failure to abide by the
.שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ַה ְרהוֹר ַהלֵּ ב א ֶ וְ ַעל ֵח ְט disciplines that invest our
daily life with sacred sig-
,שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ִבּוְ ִע ַידת זְ נוּת א ֶ ַעל ֵח ְט nificance, are categorized
.דּוּי פּה ֶ ִשׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך בּו א ֶ וְ ַעל ֵח ְט by the Talmud as “sins be-
tween people and God.”
,וּמוֹרים
ִ הוֹרים ִ שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּזִ לְ זוּל א ֶ ַעל ֵח ְט It is taken for granted that
only sins “between one
.וּב ְשׁגָ גָ ה ִ שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּזָ דוֹן א ֶ וְ ַעל ֵח ְט person and another” need
,שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ֽח ֹזֶ ק יָ ד א ֶ ַעל ֵח ְט to be detailed (Babylonian
Talmud, Yoma 86b).
.שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ִחלּוּל ַה ֵשּׁם א ֶ וְ ַעל ֵח ְט Amidst a community of
imperfect humans, we gain
,שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ֻט ְמ ַאת ְשׂ ָפ ָֽתיִ ם א ֶ ַעל ֵח ְט the courage to confess our
.שׁוּת פּה ֶ שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ִט ְפּ א ֶ וְ ַעל ֵח ְט sins to God. Knowing that
it is God whom we are fac-
,שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּי ֵֶֽצר ָה ָרע א ֶ ◁ ַעל ֵח ְט ing, we are called to a level
.יוֹד ִעים
ְ וּבלֹא ְ יוֹד ִעים ְ שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ א ֶ וְ ַעל ֵח ְט of honesty and truthful-
ness that is greater than
any intermediary would
. כַּ ֶפּר־לָֽ נוּ, ְמ ַחל לָֽ נוּ, ְסלַ ח לָֽ נוּ, ֱאלֽ ַוֹהּ ְסלִ יחוֹת,וְ ַעל כֻּ לָּ ם demand.
The forty-four lines
,שׁ וּבכָ זָ ב
ְ שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּכַֽ ַח א ֶ ַעל ֵח ְט included in the Al H.et
are an expansion of the
.ת שׁ ֹ ַחד
ֽ שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּכַ ַפּ א
ֶ וְ ַעל ֵח ְט six lines that appear in
Saadiah Gaon’s prayerbook
,שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּלָ צוֹן א
ֶ ַעל ֵח ְט (10th century), the twelve
.שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ִבּלְ שׁוֹן ָה ָרע א
ֶ וְ ַעל ֵח ְט in Amram Gaon’s (9th
century), and the twenty-
two in Maimonides’ (12th
century).
Defrauding others הוֹ נָ ַֽאת ֵ ֽר ַע. Or, “oppressing others” (materially or spiritually),
for so the Rabbis understood the related verb in Leviticus 19:33.
Speaking badly of others ִ ּבלְ ׁשוֹ ן ָה ָרע. The tradition distinguished between לְ ׁשוֹ ן
( ָה ָר עl’shon ha-ra) and ( ְרכִ ילוּתr’khilut), both enumerated here. The first is the
spreading of truthful yet damaging statements, even without intending any harm.
The latter is the telling of outright falsehoods about another.
351 yom kippur · musaf service · repetition of the amidah – pr ayers of confession
וּב ַמ ָתּן,
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ַמ ָשּׂא ְ ַעל ֵח ְט ֶ Conspiratorial glances
ּ ְ . Many sins inב ִש ּׂקוּר ָ ֽעיִ ן
וּב ִמ ְשׁ ֶתּה. א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ַמ ֲאכָ ל ְ
וְ ַעל ֵח ְט ֶ this section and the next
refer to attitudes we hold in
ְך וּב ַמ ְר ִבּית,
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּנֶֽ ֶשׁ ְ ַעל ֵח ְט ֶ relationships. The Hebrew
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ִבּנְ ִטיַּ ת גָּ רוֹן. וְ ַעל ֵח ְט ֶ ”speaks of the way we “see
the world. We confess to
תוֹתינוּ,א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ִֽשׂ ַיח ִשׂ ְפ ֵֽ ַעל ֵח ְט ֶ ִ (sikkur ayin),ש ּׂקוּר ָ ֽעיִ ן
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ִשׂקּוּר ָֽעיִ ן. וְ ַעל ֵח ְט ֶ ;”“conspiratorial glances
ֵ (einayimעינַ ֽיִ ם ָרמוֹ ת
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ֵעינַֽ יִ ם ָרמוֹת, ◁ ַעל ֵח ְט ֶ ramot), literally “eyes raised
high,” which we translate as
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ַעזּוּת ֵֽמ ַצח. וְ ַעל ֵח ְט ֶ צָ רוּת ָ ֽעיִ ן ;”“condescension
”(tzarut ayin), “selfishness,
וְ ַעל כֻּ לָּ םֱ ,אלֽ ַוֹהּ ְסלִ יחוֹתְ ,סלַ ח לָֽ נוְּ ,מ ַחל לָֽ נוּ ,כַּ ֶפּר־לָֽ נוּ. ”literally, “narrow vision.
ְ ּב ָקלּ וּת Superficiality
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ִבּ ְפ ִֽר ַיקת ע ֹל, ַעל ֵח ְט ֶ ֹאש
. Literally, “lighthead-ר ׁ
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ִבּ ְפלִ ילוּת. וְ ַעל ֵח ְט ֶ edness.” The Rabbis used
this term to refer to a state
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ִבּ ְצ ִדיַּ ת ֵֽר ַע, ַעל ֵח ְט ֶ of mind in which we are
unable to exercise sound
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּצָֽ רוּת ָֽעיִ ן. וְ ַעל ֵח ְט ֶ judgment. Many Jewish
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ַקלּוּת רֹאשׁ, ַעל ֵח ְט ֶ legal authorities oppose the
use of mind-altering drugs
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ַק ְשׁיוּת ֽע ֶֹרף. וְ ַעל ֵח ְט ֶ if they deny us the ability to
make reasoned judgments.
יצת ַרגְ לַֽ יִ ם לְ ָה ָרע, א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ִר ַ ַעל ֵח ְט ֶ
ְ .בּ ִת ְמהוֹן ֵל ָבב confusion
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ִבּ ְרכִ ילוּת. וְ ַעל ֵח ְט ֶ Literally "with a doubting
ת שׁוְ א, וּע ָ א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ִבּ ְשׁ ֽב ַ ַעל ֵח ְט ֶ heart." So many of the sins
enumerated here reference
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ִשׂנְ ַאת ִחנָּ ם. וְ ַעל ֵח ְט ֶ body parts. The Hebrew
וּמת־יָ ד, א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ִבּ ְת ֽשׂ ֶ ◁ ַעל ֵח ְט ֶ for arrogance translates as
"stiff-necked." The Hebrew
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך ְבּ ִת ְמהוֹן לֵ ָבב. וְ ַעל ֵח ְט ֶ for selfishness translates as
"hard-headed." It is instruc-
tive that the last body part
וְ ַעל כֻּ לָּ םֱ ,אלֽ ַוֹהּ ְסלִ יחוֹתְ ,סלַ ח לָֽ נוְּ ,מ ַחל לָֽ נוּ ,כַּ ֶפּר־לָֽ נוּ. mentioned is the heart.
ַ .ה ִנ ְּס ָּתרֹת secret matters
שׁ בּהּ קוּם ֲע ֵשׂה, ין שׁיֵּ ָ ַעל ִמ ְצוַ ת ֲע ֵשׂה וְ ַעל ִמ ְצוַ ת א ַת ֲע ֶשׂהֵ ,בּ ֶ Deuteronomy 29:28.
ת־שׁ ֵאינָ ם
ת־הגְּ לוּיִ ים לָֽ נוּ וְ ֶא ֶ ין שׁ ֵאין ָבּהּ קוּם ֲע ֵשׂהֶ ,א ַ וּב ֶ ֵ
ת־הגְּ לוּיִ ים לָֽ נוּ כְּ ָבר ֲא ַמ ְרנוּם לְ ָפנֶֽ יָך,
גְּ לוּיִ ים לָֽ נוֶּ .א ַ
ת־שׁ ֵאינָ ם גְּ לוּיִ ים לָֽ נוּ ,לְ ָפנֶֽ יָך
הוֹדינוּ לְ ָך ֲעלֵ ֶיהם; וְ ֶא ֶ וְ ִֽ
ר שׁנֶּ ֱא ַמרַ :הנִּ ְס ָתּר ֹת לַ יהוה ידוּעים ,כַּ ָדּ ָב ֶ
ֵהם גְּ לוּיִ ים וִ ִ
ֱאֹלהֵֽ ינוּ ,וְ ַהנִּ גְ ֹלת לָֽ נוּ וּלְ ָבנֵֽינוּ ַעד עוֹלָ ם ,לַ ֲעשׂוֹת
תּוֹרה ַהזֹּאת. ל־דּ ְב ֵרי ַה ָ
ֶאת־כׇּ ִ
For all these sins, forgiving God, forgive us, pardon us,
grant us atonement.
V’al kullam elo.ah s’lih.ot s’lah. lanu, m’h.al lanu, kapper lanu.
352 yom kippur · musaf service · repetition of the amidah – pr ayers of confession
An Alternate Confessional ַ . Rabbi Avrahamעל ֵח ְטא
Holtz has written a con-
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך וְ לִ ְפנֵ ֶיהם ַבּ ֲא ִֽט ַימת ֽא ֹזֶ ן, ַעל ֵח ְט ֶ temporary Al H.et focused
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך וְ לִ ְפנֵ ֶיהם ִבּ ְבגִ ַידת ֵר ִעים. וְ ַעל ֵח ְט ֶ on the sins of the Jewish
community in not focus-
וּב ִה ְרהוּר, א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך וְ לִ ְפנֵ ֶיהם ְבּ ִהסּוּס ְ ַעל ֵח ְט ֶ ing and reacting with zeal
to contemporary crises.
ידוֹת שׁוְ א.
ָ א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך וְ לִ ְפנֵ ֶיהם ִבּוְ ִע וְ ַעל ֵח ְט ֶ Though Rabbi Holtz had
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך וְ לִ ְפנֵ ֶיהם ִבּזְ ִהירוּת יֶֽ ֶתר, ַעל ֵח ְט ֶ the Holocaust in mind
when he wrote this alpha-
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך וְ לִ ְפנֵ ֶיהם ְבּ ִחבּוּק יָ ָֽדיִ ם. וְ ַעל ֵח ְט ֶ betical acrostic, the words
can be applied to many
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך וְ לִ ְפנֵ ֶיהם ַבּ ִט ְמטוּם ַה ֽמּ ַ ֹח, ַעל ֵח ְט ֶ situations in our time.
אוּשׁ מ ָֽדּ ַעת. ִ א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך וְ לִ ְפנֵ ֶיהם ְבּיֵ וְ ַעל ֵח ְט ֶ
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך וְ לִ ְפנֵ ֶיהם ְבּ ַס ְבלָ נוּת, ַעל ֵח ְט ֶ
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך וְ לִ ְפנֵ ֶיהם ַבּ ֲעלִ יזוּת ַחיֵּֽינוּ. וְ ַעל ֵח ְט ֶ
וּב ִפיּוּס, א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך וְ לִ ְפנֵ ֶיהם ְבּ ִפצּוּי ְ ַעל ֵח ְט ֶ
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך וְ לִ ְפנֵ ֶיהם ְבּ ִצדּוּק ַה ִדּין. וְ ַעל ֵח ְט ֶ
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך וְ לִ ְפנֵ ֶיהם ְבּ ַשׁ ֲאנָ נוּת ֽר ַוּח, ַעל ֵח ְט ֶ
א שׁ ָח ָֽטאנוּ לְ ָפנֶֽ יָך וְ לִ ְפנֵ ֶיהם ְבּ ִשׂנְ ַאת ִחנָּ ם. וְ ַעל ֵח ְט ֶ
וְ ַעל כֻּ לָּ ם ֱאלֽ ַוֹהּ ְסלִ יחוֹתְ ,סלַ ח לָֽ נוְּ ,מ ַחל לָֽ נוּ ,כַּ ֶפּר־לָֽ נוּ.
353 yom kippur · musaf service · repetition of the amidah – pr ayers of confession
שׁוּבה ֵמרֹאשׁ ל שׁ ִבים; וְ ַעל ַה ְתּ ָ
וְ ַא ָתּה ַרחוּם ְמ ַק ֵבּ ָ SINCE THE DAWN OF CRE-
ֵ . The Midrashמרֹאשׁ ATION
שׁוּבה ֵעינֵֽינוּ ְמיַ ֲחלוֹת לָ ְך.
ִה ְב ַט ְח ָֽתּנוּ ,וְ ַעל ַה ְתּ ָ proposes that t’shuvah was
one of the seven things
that preceded the crea-
נוֹתינוּמּוֹתינוּ]ְ ,מ ַחל לַ ֲע ֵֽ בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵֽ ֱאֹלהֵֽ ינוּ וֵ ֵ tion of heaven and earth
(Pesah.im 54a). Another
וּביוֹם] ַהכִּ ֻפּ ִרים ַהזֶּ הְ .מ ֵחה וְ ַה ֲע ֵבר [ה ַשּׁ ָבּת ַהזֶּ ה ְ ְבּיוֹם ַ midrash maintains that the
world could not be created
אתינוּ ִמנֶּֽ גֶ ד ֵעינֶֽ יָך ,כָּ ָאמוּרָ :אנ ֹכִ י ָאנ ֹכִ י ְפּ ָשׁ ֵֽעינוּ וְ ַחטּ ֹ ֵֽ and continue in existence
אתיָך לֹא ֶאזְ כּ ֹר .וְ נֶ ֱא ַמר:הוּא מ ֶֹחה ְפ ָשׁ ֶֽעיָך לְ ַמ ֲענִ י ,וְ ַחטּ ֹ ֶֽ until t’shuvah was created
(Pirke d’Rabbi Eliezer, ch. 3).
יָך ,שׁוּבה ֵאלַ י כִּ י
ָֽ אתב פּ ָשׁ ֶֽעיָך וְ כֶ ָענָ ן ַחטּ ֹ ֶֽ
ָמ ִֽח ִיתי כָ ָע ְ ָ .אנֹכִ י ָאנֹכִ י I, surely I . . .
גְ ַאלְ ִֽתּיָך .וְ נֶ ֱא ַמר :כִּ י ַביּוֹם ַהזֶּ ה יְ כַ ֵפּר ֲעלֵ יכֶ ם לְ ַט ֵהר Isaiah 43:25.
יהוה תּ ְט ָֽהרוּ.
ִ אתיכֶ ם לִ ְפנֵ י ֶא ְתכֶ םִ ,מכּ ֹל ַחטּ ֹ ֵ I SWEEP ASIDE YOUR SINS
יתי כָ ָעב LIKE A MIST ָמ ִ ֽח ִ
ְ . Isaiah 44:22. Isaiahפּ ָשׁ ֶ ֽע ָיך
נוּח ֵֽתנוּ] מּוֹתינוּ][ְ ,ר ֵצה ִב ְמ ָ בוֹתינוּ [וְ ִא ֵֽאֹלהי ֲא ֵֽ ֱאֹלהֵֽ ינוּ וֵ ֵ announces Israel's redemp-
טּוּבָך
תוֹר ֶֽתָךַ ,שׂ ְבּ ֵֽענוּ ִמ ֶֽ תיָך וְ ֵתן ֶחלְ ֵֽקנוּ ְבּ ָ ַק ְדּ ֵֽשׁנוּ ְבּ ִמ ְצ ֶֽ tion and says that even
the heavens and hills will
ישׁוּע ֶֽתָך [וְ ַהנְ ִחילֵֽ נוּ ,יהוה ֱאֹלהֵֽ ינוְּ ,בּ ַא ֲה ָבה וְ ַשׂ ְמּ ֵֽחנוּ ִבּ ָ rejoice at Israel's return.
י שׁ ֶֽמָך] צוֹן שׁ ַבּת ׇק ְד ֶֽשָׁך ,וְ יָ נֽ וּחוּ ָבהּ יִ ְשׂ ָר ֵאל ְמ ַק ְדּ ֵשׁ ְ ַ וּב ָר
ְ י־ביּוֹם For on this day ִכּ ַ
ַ . Leviticus 16:30.הזֶּ ה
וְ ַט ֵהר לִ בֵּֽ נוּ לְ ׇע ְב ְדָך ֶבּ ֱא ֶמת ,כִּ י ַא ָתּה ׇסלְ ָחן לְ יִ ְשׂ ָר ֵאל
FILL OUR LIVES WITH YOUR
וּמ ַבּלְ ָע ֶֽדיָך ֵאיןוּמ ֳחלָ ן לְ ִשׁ ְב ֵטי יְ ֻשׁרוּן ְבּכׇ ל־דּוֹר וָ דוֹרִ , ׇ טּוּב ָך GOODNESSַ .שׂ ְבּ ֵ ֽענוּ ִמ ֶ ֽ
רוְּך א ָתּה יהוה, ַ ְך מוֹחל וְ סוֹלֵֽ ַח ֶאלָּ א ָֽא ָתּהָ .בּ ֵ לָֽ נוּ ֶֽמלֶ Literally, “satiate us,” as if
our sustenance were no
נוֹתינוּ וְ לַ ֲענוֹת ַעמּוֹ ֵבּית יִ ְשׂ ָר ֵאל, ְך מוֹחל וְ סוֹלֵֽ ַח לַ ֲע ֵֽ ֵ ֶֽמלֶ longer food but God's
spiritual succor.
ל־ה ָֽא ֶרץ,ל־שׁנָ ה וְ ָשׁנָ הֶֽ ,מלֶ ְך ַעל כׇּ ָ מוֹתינוּ ְבּכׇ ָ וּמ ֲע ִביר ַא ְשׁ ֵֽ ַ
EACH YEAR SWEEPING
[ה ַשּׁ ָבּת וְ ] יִ ְשׂ ָר ֵאל וְ יוֹם ַהכִּ ֻפּ ִרים. ְמ ַק ֵדּשׁ ַ וּמ ֲע ִביר AWAY OUR GUILT ַ
ל־שׁנָ ה
מוֹתינוּ ְבּכָ ָ
ַ . Weא ְשׁ ֵ ֽ
know that we are human
and will sin, but the possi-
bility of renewal is an equal
part of our humanity.
ָשׁ ַא ָתּה הוּא יהוה ֱאֹלהֵֽ ינוּ ָשׁ ַא ָתּה הוּא יהוה ֱאֹלהֵֽ ינוּ your divine presence
ֹ ׁ ְשכִ ינָ תו. The Hebrew word
]מּוֹתינוֵּֽ בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵ ֵמּוֹתינוּ] ו ֵֽ בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵ ֵו shekhinah has been used
for centuries to refer to
,יוֹצ ֵֽרנוּ
ְ ,ל־בּ ָשׂר ָ ֹלהי כׇ ֵ ֱא צוּר ַחיֵּֽינוּ,לְ עוֹלָ ם וָ ֶעד God’s immanence, the
ְבּ ָרכוֹת.אשׁית ִ יוֹצר ְבּ ֵר ֵ .ָמגֵ ן יִ ְשׁ ֵֽענוּ ַא ָתּה הוּא presence of God that is
felt in the world. The word
הוֹדאוֹת לְ ִשׁ ְמָך ַהגָּ דוֹל ָ ְו נוֹדה לְּ ָך ֶ לְ דוֹר וָ דוֹר shekhinah is grammatically
יתנוּ ָֽ ִל שׁ ֶה ֱחי
ֶ ַע,וְ ַה ָקּדוֹשׁ ַעל ַחיֵּֽינוּ,ר תּ ִהלָּ ֶֽתָך ְ וּנְ ַס ֵפּ feminine. Accordingly, the
Jewish mystical tradition
ן תּ ַחיֵּֽנוּ
ְ ֵ כּ.וְ ִקיַּ ְמ ָֽתּנוּ סוּרים ְבּיָ ֶֽדָך וְ ַעל ִ ַה ְמּ generally describes the
Divine Presence—known
וְ ֶת ֱאסוֹף,וּת ַקיְּ ֵֽמנוּ ְ ,מוֹתינוּ ַה ְפּקוּדוֹת לָ ְך ֵֽ נִ ְשׁ as the Shekhinah—in
,יּוֹתינוּ לְ ַח ְצרוֹת ׇק ְד ֶֽשָׁך ֵֽ ֻיָך שׁ ְבּכׇ ל־יוֹם ִע ָֽמּנוּ גָּ ל ֶ וְ ַעל נִ ֶֽסּ feminine imagery.
356 yom kippur · musaf service · repetition of the amidah – the priestly blessing
If the kohanim do not bless the congregation, we continue here:
מּוֹתינוּ]ָ ,בּ ְרכֵֽ נוּ ַבּ ְבּ ָרכָ ה
בוֹתינוּ [וְ ִא ֵֽ
אֹלהי ֲא ֵֽ
ֱאֹלהֵֽ ינוּ וֵ ֵ
תוּבה ַעל יְ ֵדי מ ֶֹשׁה ַע ְב ֶֽדָּך,
תּוֹרה ַהכְּ ָ ַה ְמ ֻשׁלֶּֽ ֶשׁת ַבּ ָ
דוֹשָׁך ,כָּ ָאמוּר: וּבנָ יו ,כּ ֲֹהנִ יםַ ,עם ְק ֶֽ
מוּרה ִמ ִפּי ַא ֲהר ֹן ָ
ָה ֲא ָ
כֵּ ן יְ ִהי ָרצוֹן. יְ ָב ֶרכְ ָך יהוה וְ יִ ְשׁ ְמ ֶֽרָך.
כֵּ ן יְ ִהי ָרצוֹן. יהוה פּנָ יו ֵא ֶֽליָך וִ ֻיחנֶּֽ ךָּ .
ָ יָ ֵאר
כֵּ ן יְ ִהי ָרצוֹן. ָך שׁלוֹם.
יהוה פּנָ יו ֵא ֶֽליָך וְ יָ ֵשׂם לְ ָ ָ יִ ָשּׂא
וּב ָרכָ הֵ ,חן וָ ֶֽח ֶסד וְ ַר ֲח ִמים טוֹבה ְ ִשׂים ָשׁלוֹם ָבּעוֹלָ םָ , ִ .שׂים ָשׁלוֹם grant peace
Every Jewish prayer service
ָעלֵֽ ינוּ וְ ַעל כׇּ ל־יִ ְשׂ ָר ֵאל ַע ֶֽמָּךָ .בּ ְרכֵֽ נוּ ָאבִֽ ינוּ כֻּ לָּֽ נוּ כְּ ֶא ָחד ends with a prayer for
ינוּ ,תּוֹרת
ַ אוֹר פּנֶֽ יָך נָ ַֽת ָתּ לָּֽ נוּ ,יהוה ֱאֹלהֵֽ
ָ אוֹר פּנֶֽ יָך ,כִּ י ְב
ָ ְבּ peace. The midrash says
that peace is one of the
וּב ָרכָ ה וְ ַר ֲח ִמים וְ ַחיִּ ים, וּצ ָד ָקה ְ ַחיִּ ים וְ ַא ֲה ַבת ֶֽח ֶסדְ , names of God. The words
of Sim Shalom, “grant
ל־עת
ת־ע ְמָּך יִ ְשׂ ָר ֵאלְ ,בּכׇ ֵ ְך א ַ וְ ָשׁלוֹם .וְ טוֹב ְבּ ֵעינֶֽ יָך לְ ָב ֵר ֶ peace,” are related directly
לוֹמָך.
ל־שׁ ָעה ִבּ ְשׁ ֶֽ וּבכׇ ְָ to the conclusion of Birkat
Kohanim, the priestly
blessing: “May God grant
טוֹבה ,נִ זָּ כֵ ר וְ נִ כָּ ֵתב
וּפ ְרנָ ָסה ָ
ְבּסֵֽ ֶפר ַחיִּ יםְ ,בּ ָרכָ ה וְ ָשׁלוֹם ַ You peace.” Additionally,
טוֹבים ל־ע ְמָּך ֵבּית יִ ְשׂ ָר ֵאל ,לְ ַחיִּ ים ִ
לְ ָפנֶֽ יָךֲ ,אנַֽ ְחנוּ וְ כׇ ַ the paragraph uses the
metaphor of the light
וּלְ ָשׁלוֹם. of God’s face as bestow-
ing blessing. Thus, this
ָך שׁנוֹת ַחיִּ ים.
יוֹסיפוּ לְ ְוְ נֶ ֱא ַמר :כִּ י ִבי יִ ְרבּוּ יָ ֶֽמיָך ,וְ ִֽ b’rakhah is traditionally
recited at all services at
ֹלהים ַחיִּ ים.
ים תּכְ ְתּבֵֽ נוֱּ ,א ִטוֹב ִ לְ ַחיִּ ים ִ which Birkat Kohanim is
recited. On fast days such
כׇּ ְתבֵֽ נוּ ְבּסֵֽ ֶפר ַה ַחיִּ ים, as Yom Kippur, Birkat
ֹלהיכֶ םַ ,חיִּ ים
כַּ כָּ תוּב :וְ ַא ֶתּם ַה ְדּ ֵב ִקים ַבּיהוה ֱא ֵ Kohanim is recited at all
services throughout the
כֻּ לְּ כֶ ם ַהיּוֹם. day.
inscribe us for a
טוֹבים good life לְ ַחיִּ ים ִ
ִ (l’h.ayyim tovimתּ ְכ ְתּ ֵבֽנוּ
tikht’veinu). A final plea for
a year of life, a good life.
357 yom kippur · musaf service · repetition of the amidah – the priestly blessing
The ark is opened. ַ . The piyyut isהיּוֹם today
יּוֹם תּ ַא ְמּצֵֽ נוָּ ,א ֵמן. ְ ַה an alphabetical acrostic,
though it has become com-
יּוֹם תּ ָב ְרכֵֽ נוָּ ,א ֵמן. ְ ַה mon to recite only the first
four verses, a verse in the
יּוֹם תּגַ ְדּלֵֽ נוָּ ,א ֵמן. ְ ַה middle, and three conclud-
טוֹבהָ ,א ֵמן. יּוֹם תּ ְד ְר ֵֽשׁנוּ לְ ָ ִ ַה ing ones.
ְ .כּ ַהיּוֹם On a day like this
טוֹביםָ ,א ֵמן. יּוֹם תּכְ ְתּבֵֽ נוּ לְ ַחיִּ ים ִ ִ ַה Presumably at a moment
ת־תּ ִפלָּ ֵֽתנוָּ ,א ֵמן.
וּב ָרצוֹן ֶא ְ יּוֹם תּ ַק ֵבּל ְבּ ַר ֲח ִמים ְ ְ ַה like this, when our sins have
been forgiven, we face God,
ע שׁוְ ָע ֵֽתנוָּ ,א ֵמן.
יּוֹם תּ ְשׁ ַמ ַ ִ ַה the congregation, and the
יּוֹם תּ ְת ְמכֵֽ נוּ ִבּ ִימין ִצ ְד ֶֽקָךָ ,א ֵמן.
ִ ַה world in purity.
ן שׁלֵ ם,
וּשׂ ֵמ ִחים ְבּ ִבנְ יַ ָיאנוּ ָשׂ ִשׂים ְ ה תּ ִב ֵֽ
כְּ ַהיּוֹם ַהזֶּ ְ
יאוֹתים ֶאל ַהר ׇק ְד ִשׁי, יאָך :וַ ֲה ִב ִכַּ כָּ תוּב ַעל יַ ד נְ ִב ֶֽ
ית תּ ִפלָּ ה יִ ָקּ ֵרא
ית תּ ִפלָּ ִתי ,כִּ י ֵב ִיתי ֵבּ ְ וְ ִשׂ ַמּ ְח ִתּים ְבּ ֵב ְ
וּב ָרכָ ה וְ ַר ֲח ִמים וְ ַחיִּ ים וְ ָשׁלוֹםוּצ ָד ָקה ְ ל־ה ַע ִמּיםְ . לְ כׇ ָ
ל־יוֹשׁ ֵבי ֵת ֵבל ַעד ָהעוֹלָ ם. ְ יִ ְהיֶ ה לָּֽ נוּ לְ כׇ ל־יִ ְשׂ ָר ֵאל וּלֽ כׇ
עוֹשׂה ַה ָשּׁלוֹם. רוְּך א ָתּה יהוהֵ , ַ ָבּ
Congregation and leader: .וַ יְ ִהי ִ ּבנְ ֽסֹ ַע AS THE ARK
Numbers 10:35.
בוּרה וְ ַה ִתּ ְפ ֶֽא ֶרת וְ ַהנּ ֵַֽצח וְ ַההוֹד,
לְ ָך יהוה ַהגְּ ֻדלָּ ה וְ ַהגְּ ָ THEN TORAH SHALL GO
וּב ָֽא ֶרץ,
כִּ י־כ ֹל ַבּ ָשּׁ ַֽמיִ ם ָ ִּ . Isaiah 2:3.כי ִמ ִ ּצ ּיוֹ ן FORTH
רוֹממוּ יהוה ֱאֹלהֵֽ ינוּ וְ ִה ְשׁ ַתּ ֲחווּ לַ ֲהד ֹם ַרגְ לָ יו, ְ ַ . 1 Chroniclesג ְ ּ
ּדל ּו YOURS
29:11; Psalm 99:5, 9.
ָקדוֹשׁ הוּא.
רוֹממוּ יהוה ֱאֹלהֵֽ ינוּ וְ ִה ְשׁ ַתּ ֲחווּ לְ ַהר ׇק ְדשׁוֹ, ְ
י־קדוֹשׁ יהוה ֱאֹלהֵֽ ינוּ. כִּ ָ
Leader:
A Acclaim ADONAI with me; let us exalt God’s name together.
Congregation and leader:
Yours, ADONAI, is the greatness, the power, the splendor, the
triumph, and the majesty—for all in heaven and on earth is
Yours. Yours is the sovereignty, above all else. Exalt ADONAI
our God, and bow down at God’s throne, for our God is holy.
Exalt ADONAI our God, bow toward God’s holy mountain, for
ADONAI our God is holy.
L’kha Adonai ha-g’dullah v’ha-g’vurah
v’ha-tiferet v’ha-neitzah. v’ha-hod,
ki khol ba-shamayim u-va-aretz.
L’kha Adonai ha-mamlakhah v’ha-mitnassei l’khol l’rosh.
Rom’mu Adonai eloheinu v’hishtah.avu la-hadom raglav,
kadosh hu.
Rom’mu Adonai eloheinu v’hishtah.avu l’har kodsho,
ki kadosh Adonai eloheinu.
May the One who is the source of compassion, who has always
sustained us, have mercy on us, and remember the covenant
with our ancestors. May God save us in difficult times, restrain
the impulse to evil within us, and grace our lives with endur-
ing deliverance. May our pleas be answered with a measure of
kindness, salvation, and compassion.
תּוֹרה
ָ ִבּ ְרכוֹת ַה
with ordinary Shabbat
trope (cantillation) rather
than High Holy Day trope.
The person who is honored with an aliyah recites the following
before the Torah is read: In the modern period, some
.ָבּ ְרכוּ ֶאת־יהוה ַה ְמב ָֹרְך prefer that the focus of
the reading be on broader
The congregation responds: issues of holiness. To that
.ָבּרוְּך יהוה ַה ְמב ָֹרְך לְ עוֹלָ ם וָ ֶעד end, some congregations
substitute the very next
The person repeats the above response, then continues: passage in the Torah,
Leviticus 19.
,ְך העוֹלָ ם
ָ ֶרוְּך א ָתּה יהוה ֱאֹלהֵֽ ינוּ ֶֽמל ַ ָבּ
.ת־תּוֹרתוֹ
ָ ל־ה ַע ִמּים וְ נָֽ ַתן לָֽ נוּ ֶא
ָ ֲא ֶשׁר ָֽבּ ַחר ָֽבּנוּ ִמכׇּ
.תּוֹרה ָ נוֹתן ַה ֵ ,רוְּך א ָתּה יהוה ַ ָבּ
The person who is honored recites the following after the Torah is read:
,ְך העוֹלָ ם
ָ ֶרוְּך א ָתּה יהוה ֱאֹלהֵֽ ינוּ ֶֽמלַ ָבּ
. וְ ַחיֵּ י עוֹלָ ם נָ ַטע ְבּתוֹכֵֽ נוּ,נוּ תּוֹרת ֱא ֶמת
ַ ֲָֽא ֶשׁר נָֽ ַתן ל
.תּוֹרה ָ נוֹתן ַהֵ ,רוְּך א ָתּה יהוה ַ ָבּ
For the traditional Torah reading, turn to the next page.
For an alternate Torah reading, turn to page 365.
Chapter 3
1 The word of ADONAI came to Jonah a second time: 2 “Go at once to Nineveh,
that great city, and proclaim to it what I tell you.” 3 Jonah went at once to Nineveh in
accordance with ADONAI’s command.
Nineveh was an enormously large city a three days’ walk across. 4 Jonah started out
and made his way into the city the distance of one day’s walk, and proclaimed: “Forty
days more, and Nineveh shall be overthrown!”
Chapter 4
1 This displeased Jonah greatly, and he was grieved. 2 He prayed to
ADONAI, saying, “O ADONAI! Isn’t this just what I said when I was
still in my own country? That is why I fled beforehand to Tarshish.
For I know that You are a compassionate and gracious God, slow to
anger, abounding in kindness, renouncing punishment. 3 Please,
ADONAI, take my life, for I would rather die than live.” 4 ADONAI
replied, “Are you that deeply grieved?”
5 Now Jonah had left the city and found a place east of the city.
He made a booth there and sat under it in the shade, until he
should see what happened to the city. 6 God ADONAI provided a
ricinus plant, which grew up over Jonah, to provide shade for his
head and save him from discomfort. Jonah was very happy about
the plant. 7 But the next day at dawn God provided a worm, which
attacked the plant so that it withered. 8 And when the sun rose,
God provided a sultry east wind; the sun beat down on Jonah’s
head, and he became faint. He begged for death, saying, “I would
rather die than live.”
psalm 24
A Song of David.
The earth is ADONAI’s in all its fullness, the land and all who dwell on it.
For it was God who founded it upon the seas, and set it firm upon the
flowing streams. Who may ascend the mount of ADONAI? Who may
come forward in God’s sanctuary? One who has clean hands and a pure
heart, who has not taken God’s name in vain, nor sworn deceitfully. One
such as this will receive ADONAI’s blessing, a just reward from God, the
deliverer. This generation searches for You; like Jacob, seeks Your pres-
ence, selah. Open up, arched gateways—open up, doors of the world;
may the sovereign who is exalted enter. Who is the sovereign who is
exalted? ADONAI, mighty and triumphant, triumphant in battle. Open up,
arched gateways—open up, doors of the world; may the sovereign who is
exalted enter. Who is the sovereign who is exalted? Adonai Tz’va·ot is the
sovereign who is exalted. Selah.
Ladonai ha-aretz u-m’lo·ah, teiveil v’yosh’vei vah.
Ki hu al yammim y’sadah, v’al n’harot y’khon’neha.
Mi ya·aleh v’har Adonai, u-mi yakum bi-m’kom kodsho.
N’ki khappayim u-var leivav, asher lo nasa la-shav nafshi,
v’lo nishba l’mirmah.
Yissa v’rakhah mei-eit Adonai, u-tz’dakah mei-elohei yish.o.
Zeh dor dor’shav m’vakshei fanekha ya·akov, selah.
S’u sh’arim rasheikhem, v’hinnas’u pith.ei olam,
v’yavo melekh ha-kavod.
Mi zeh melekh ha-kavod, Adonai izzuz v’gibbor,
Adonai gibbor milh.amah.
S’u sh’arim rasheikhem, v’hinnas’u pith.ei olam,
v’yavo melekh ha-kavod.
Mi hu zeh melekh ha-kavod,
Adonai Tz’va·ot hu melekh ha-kavod, selah.
, ְמ ַחיֵּ ה ֵמ ִתים ְבּ ַר ֲח ִמים ַר ִבּים,ְמכַ לְ כֵּ ל ַחיִּ ים ְבּ ֶֽח ֶסד Heal the sick רוֹ פֵ א חוֹ לִ ים.
After Exodus 15:26.
וּמ ַקיֵּ ם
ְ ,סוּרים
ִ וּמ ִתּיר ֲא ַ ,רוֹפא חוֹלִ ים ֵ ְ ו,נוֹפלִ ים ְ סוֹמְך ֵ Loosen the chains of
וֹמה
ֶ וּמי ֽדּ ִ ִמי כָ ֽמוָֹך ַֽבּ ַעל גְּ בוּרוֹת.ישׁנֵ י ָע ָפר ֵ ֱִאמוּנָ תוֹ ל the bound ַמ ִּתיר ֲאסו ִּרים.
Psalm 146:7.
.שׁוּעה ָ ְוּמ ְצ ִֽמ ַיח י
ַ וּמ ַחיֶּ ה
ְ ֶֽמלֶ ְך ֵמ ִמית,לָ ְך
Brings death and life
ֵמ ִמית ו ְּמ ַח ֵ ּיה. 1 Samuel 2:6.
.צוּריו לְ ַחיִּ ים ְבּ ַר ֲח ִמים
ָ ְ זוֹכֵ ר י,ִמי כָ ֽמוָֹך ַאב ָה ַר ֲח ִמים
Who is like You, source
of compassion ִמי כָ מוֹ ָך
,רוְּך א ָתּה יהוה
ַ ָבּ.וְ נֶ ֱא ָמן ַא ָתּה לְ ַה ֲחיוֹת ֵמ ִתים ָאב ָה ַר ֲח ִמים. Jewish mys
.ְמ ַחיֵּ ה ַה ֵמּ ִתים tical tradition highlights
the the0logical tension
between God’s qualities of
power and strict judgment,
( ְגּבו ָּרהg’vurah), and God’s qualities of mercy and lovingkind-
ness, ( ֶ ֽח ֶסדh.esed). Throughout the year, this b’rakhah reminds
us that God is unsurpassed in power. At this season of judg-
ment, we add this line to remind us—and God—that God is
also unsurpassed in mercy.
Gives life to the dead ְמ ַח ֵ ּיה ַה ּ ֵמ ִתים. Over the millennia,
many Jewish perspectives on the afterlife have been proposed.
Many sages (including Saadiah Gaon, 10th century, and
Maimonides, 12th century) caution against speculation about
the specific implications of the doctrine of bodily resurrection
of the dead. They understand it to be an articulation of God’s
supreme power: God cares for even the dead.
Kedushah
We rise.
Each cried out to the other:
“Holy, holy, holy is Adonai Tz’va·ot, the whole world is filled with God’s glory!”
Kadosh, kadosh, kadosh Adonai Tz’va∙ot, m’lo khol ha-aretz k’vodo.
God’s glory fills the universe. As one angelic chorus asks, “Where is the place
of God’s glory?” another responds:
“Praised is ADONAI’s glory wherever God dwells.”
Barukh k’vod Adonai mi-m’komo.
From where God dwells, may God turn with compassion toward the people
who twice each day, evening and morning, lovingly proclaim God’s oneness,
reciting the Sh’ma: “Hear, O Israel, ADONAI is our God, ADONAI alone.”
Sh’ma yisra∙el, Adonai eloheinu, Adonai eh.ad.
The Holy One is our God, our creator, our sovereign, our redeemer. Yet again,
God will in mercy proclaim to us before all that lives:
Hu eloheinu, hu avinu, hu malkeinu, hu moshi∙einu, v’hu yashmi∙einu b’rah.amav
sheinit l’einei kol h.ai, lihyot lakhem leilohim.
“I, ADONAI, am your God.”
Ani Adonai eloheikhem.
Majesty, our majesty, “ADONAI, our master, how majestic is Your name
throughout the world!”
ADONAI shall be acknowledged sovereign of all the earth. On that day
ADONAI shall be one, and the name of God, one.
As the psalmist sang:
ADONAI will reign forever; your God, O Zion, from generation to generation.
Halleluyah!
Yimlokh Adonai l’olam, elohayikh tziyyon l’dor va-dor, hal’luyah.
From one generation to another we will declare Your greatness, and forever
sanctify You with words of holiness. Your praise will never leave our lips, for
You are God and Sovereign, great and holy.
We are seated.
Our God and God of our ancestors, do not abandon us, do not forsake us,
do not shame us, do not annul Your covenant with us. Draw us close to
Your Torah, teach us Your mitzvot, show us Your ways. Open our hearts to
revere Your name, c ircumcise our hearts to love You; then, we will turn to
You, faithfully, with a perfect heart. And as befits Your own great name, par-
don and forgive our sins, as the psalmist wrote: “For the sake of Your own
name, forgive my sin, though it be great.”
V’salah.ta la-avoni ki rav hu.
א
Who Are We
We have done wrong and transgressed, and so we have not
Emotions ebb and flow
throughout these holy triumphed. Inspire our hearts to abandon the path of evil, and
days. Paradoxes swim in hasten our redemption. And so Your prophet Isaiah declared:
the stream of prayer. At “Let the wicked forsake their path, and the sinful their design.
one moment, we believe
our deeds to be of such Let them return to ADONAI, who will show them compassion.
import that the world Let them return to our God, who will surely forgive them.”
stands still so that we
may take account of ב
them. At another mo- Our God and God of our ancestors,
ment, we imagine our-
selves so small, so insig- forgive and pardon our sins
nificant that our lives are [on this Shabbat and] on this Day of Atonement.
like a passing breath. We Blot out and disregard our sins and errors;
are great; we are small.
We are the center of the subdue our instincts so that they may serve You.
universe; we are nothing Bend our stiffness so that we turn to You;
at all. And yet, no matter renew our passion for observing Your ordinances.
how large we imagine our
sins to be, and no matter Circumcise our hearts to love and revere Your name,
how puny we imagine as it is written in Your Torah: “Then ADONAI your God
ourselves to be, God will will circumcise your heart and the hearts of your offspring
never forsake us.
—Nina Beth Cardin to love ADONAI your God with all your heart and all your soul,
that you may live.”
עוֹבר ַעל פֶּֽ ַשׁע, ִשׁ ְמָך ֵמעוֹלָ ם ֵ You know the mysteries
ַא ָּתה יוֹ ֵ ֽד ַע of the universe
נוּ תּ ֲאזִ ין ְבּ ׇע ְמ ֵֽדנוּ לְ ָפנֶֽ יָך ִבּ ְת ִפלָּ ה.
ַשׁוְ ָע ֵֽת ַ ָ . The Babylonianרזֵ י עוֹ לָ ם
ם שׁ ֵבי פֶֽ ַשׁע, ַתּ ֲעבוֹר ַעל פֶּֽ ַשׁע לְ ַע ָֽ Talmud (Yoma 87b) offers
various liturgies that fulfill
ה פּ ָשׁ ֵֽעינוּ ִמנֶּֽ גֶ ד ֵעינֶֽ י.
ִתּ ְמ ֶח ְ the obligation of confes-
sion. This one is offered by
Rav (3rd century, Baby
ה lonia).
ל־חי.
יוֹד ַע ָרזֵ י עוֹלָ ם ,וְ ַת ֲעלוּמוֹת ִס ְת ֵרי כׇּ ָ ַא ָתּה ֵֽ
וּבוֹחן כְּ לָ יוֹת וָ לֵ ב.
ֵ ל־ח ְד ֵרי ָֽב ֶטן, חוֹפשׂ כׇּ ַַא ָתּה ֵ
ין דּ ָבר נֶ ְעלָ ם ִמ ֶֽמּךָּ ,וְ ֵאין נִ ְס ָתּר ִמנֶּֽ גֶ ד ֵעינֶֽ יָך.
ֵא ָ
וּבכֵ ן יְ ִהי ָרצוֹן ִמלְּ ָפנֶֽ יָך,ְ
מּוֹתינוּ],בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵֽ יהוה ֱאֹלהֵֽ ינוּ וֵ ֵ
אתינוּ, ל־חטּ ֹ ֵֽ ֶשׁ ִתּ ְסלַ ח לָֽ נוּ ַעל כׇּ ַ
נוֹתינוּ,ל־ע ֵֽ וְ ִת ְמ ַחל לָֽ נוּ ַעל כׇּ ֲ
ל־פּ ָשׁ ֵֽעינוּ. וּתכַ ֶפּר לָֽ נוּ ַעל כׇּ ְ ְ
For all these sins, forgiving God, forgive us, pardon us,
grant us atonement.
V’al kullam, elo·ah s’lih.ot, s’lah. lanu, m’h.al lanu, kapper lanu.
יָך :שׁגִ יאוֹת ִמי־יָ ִביןִ ,מנִּ ְס ָתּרוֹת נַ ֵֽקּנִ י. ְ וְ ָדוִ ד ַע ְב ְדָּך ָא ַמר לְ ָפנֶֽ
אוֹתינוּ, ל־ט ְמ ֵֽ ל־פּ ַָשׁ ֵֽעינוּ ,וְ ַט ֲה ֵֽרנוּ ִמכׇּ ֻ
נַ ֵֽקּנוּ יהוה ֱאֹלהֵֽ ינוּ ִמכׇּ ְ
יאָך: הוֹרים וְ ַט ֲה ֵֽרנוּ ,כַּ כָּ תוּב ַעל יַ ד נְ ִב ֶֽ
וּזְ רוֹק ָעלֵֽ ינוּ ַֽמיִ ם ְט ִ
אוֹתיכֶ ם וּט ַה ְר ֶתּםִ ,מכּ ֹל ֻט ְמ ֵ הוֹרים ְ וְ זָ ַר ְק ִֽתּי ֲעלֵ יכֶ ם ַֽמיִ ם ְט ִ
וּמכׇּ ל־גִּ לּוּלֵ יכֶ ם ֲא ַט ֵהר ֶא ְתכֶ ם. ִ
נוֹתינוּ מּוֹתינוּ]ְ ,מ ַחל לַ ֲע ֵֽ בתינוּ [וְ ִא ֵ אֹלהי ֲא ֵֽ ֱאֹלהֵֽ ינוּ וֵ ֵ ָ . Isaiahאנֹכִ י ָאנֹכִ י I, surely I
43:25.
פּוּרים ַהזֶּ הְ .מ ֵחה וְ ַה ֲע ֵבר וּביוֹם] ַהכִּ ִ [ה ַשׁ ָבּת ַהזֶּ ה ְ ְבּיוֹם ַ I SWEEP ASIDE YOUR SINS
אתינוּ ִמנֶּֽ גֶ ד ֵעינֶֽ יָך ,כָּ ָאמוּרָ :אנ ֹכִ י ָאנ ֹכִ י ְפּ ָשׁ ֵֽעינוּ וְ ַחטּ ֹ ֵֽ יתי כָ ָעב LIKE A MIST ָמ ִ ֽח ִ
ְ ּ . Isaiah 44:22.פ ָׁש ֶ ֽעי
אתיָך לֹא ֶאזְ כּ ֹר .וְ נֶ ֱא ַמר: הוּא מ ֶֹחה ְפ ָשׁ ֶֽעיָך לְ ַמ ֲענִ י ,וְ ַחטּ ֹ ֶֽ
י־ב ּיוֹ ם For on this day ִּכ ַ
יָך ,שׁוּבה ֵאלַ י כִּ י
ָֽ אתב פּ ָשׁ ֶֽעיָך וְ כֶ ָענָ ן ַחטּ ֹ ֶֽ
ָמ ִֽח ִיתי כָ ָע ְ ַ . Leviticus 16:30.הזֶ ּ ה
י־ביּוֹם ַהזֶּ ה יְ כַ ֵפּר ֲעלֵ יכֶ ם לְ ַט ֵהר גְ ַאלְ ִֽתּיָך .וְ נֶ ֱא ַמר :כִּ ַ ַ .א ָּתה ָסלְ ָחן You forgive
יהוה תּ ְט ָֽהרוּ.
ִ אתיכֶ ם ,לִ ְפנֵ י ֶא ְתכֶ ם ִמכּ ֹל ַחטּ ֹ ֵ The grammatical form of
)ָ (solh.anסלְ ָחן the nouns
ָ (moh.olan) indi-מ ֳחלָ ן and
נוּח ֵֽתנוּ] מּוֹתינוּ][ְ ,ר ֵצה ִב ְמ ָ בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵֽ ֱאֹלהֵֽ ינוּ וֵ ֵ cate an essential personal
טּוּבָךתוֹר ֶֽתָךַ ,שׂ ְבּ ֵֽענוּ ִמ ֶֽ תיָך וְ ֵתן ֶחלְ ֵֽקנוּ ְבּ ָ ַק ְדּ ֵֽשׁנוּ ְבּ ִמ ְצ ֶֽ quality. For e xample, when
” (lomed), “studies,לוֹ ֵמד one
ישׁוּע ֶֽתָך[ ,וְ ַהנְ ִחילֵֽ נוּ יהוה ֱאֹלהֵֽ ינוְּ ,בּ ַא ֲה ָבהוְ ַשׂ ְמּ ֵֽחנוּ ִבּ ָ until becoming a scholar,
לַ ְמ ָ ּדן one is then called a
י שׁ ֶֽמָך] צוֹן שׁ ַבּת ׇק ְד ֶֽשָׁך ,וְ יָ נֽ וּחוּ ָבהּ יִ ְשׂ ָר ֵאלְ ,מ ַק ְדּ ֵשׁ ְ ַ וּב ָר
ְ (lamdan). The use of this
וְ ַט ֵהר לִ בֵּֽ נוּ לְ ׇע ְב ְדָּך ֶבּ ֱא ֶמת ,כִּ י ַא ָתּה ׇסלְ ָחן לְ יִ ְשׂ ָר ֵאל form reflects the poet’s
belief that God’s forgiving
וּמ ַבּלְ ָע ֶֽדיָך ֵאיןוּמ ֳחלָ ן לְ ִשׁ ְב ֵטי יְ ֻשׁרוּן ְבּכׇ ל־דוֹר וָ דוֹרִ , ׇ nature is, in fact, God’s
essence.
רוְּך א ָתּה יהוה, ַ ְך מוֹחל וְ סוֹלֵֽ ַח ֶאלָּ א ָֽא ָתּהָ .בּ
ֵ לָֽ נוּ ֶֽמלֶ
נוֹתינוּ וְ לַ ֲענוֹת ַעמּוֹ ֵבּית יִ ְשׂ ָר ֵאל, ְך מוֹחל וְ סוֹלֵֽ ַח לַ ֲע ֵֽ ֵ ֶֽמלֶ
ל־ה ָֽא ֶרץ ל־שׁנָ ה וְ ָשׁנָ הֶֽ ,מלֶ ְך ַעל כׇּ ָ מוֹתינוּ ְבּכׇ ָ וּמ ֲע ִביר ַא ְשׁ ֵֽ ַ
פּוּרים.[ה ַשּׁ ָבּת וְ ] יִ ְשׂ ָר ֵאל וְ יוֹם ַהכִּ ִ ְמ ַק ֵדּשׁ ַ
ן תּ ַחיֵּֽנוּ
ְ ֵ כּ.וְ ִקיַּ ְמ ָֽתּנוּ סוּרים ְבּיָ ֶֽדָך וְ ַעל ִ ַה ְמּ your divine presence
ְשׁכִ ינָ תוֹ. The Hebrew word
וְ ֶת ֱאסוֹף,וּת ַקיְּ ֵֽמנוּ ְ ,מוֹתינוּ ַה ְפּקוּדוֹת לָ ְך ֵֽ נִ ְשׁ shekhinah has been used
for centuries to refer to
,יּוֹתינוּ לְ ַח ְצרוֹת ׇק ְד ֶֽשָׁך ֵֽ ֻיָך שׁ ְבּכׇ ל־יוֹם ִע ָֽמּנוּ גָּ ל ֶ וְ ַעל נִ ֶֽסּ God’s immanence, the
טוֹבוֹתיָך לִ ְשׁמוֹר ֻח ֶֽקּיָך וְ לַ ֲעשׂוֹת ֶֽ ְאוֹתיָך ו
ֶֽ ְוְ ַעל נִ ְפל presence of God that is
felt in the world. The word
וּלְ ׇע ְב ְדָּך ְבּלֵ ָבב,ְרצוֹנֶֽ ָך ֶֽע ֶרב וָ ֽב ֹ ֶקר,ל־עת ֵ ֶשׁ ְבּכׇ shekhinah is grammati-
cally feminine. Accordingly,
מוֹדים ִ ל שׁ ֲאנַֽ ְחנוּ ֶ ַע,ָשׁלֵ ם כִּ י לֹא, ◁ ַהטּוֹב.וְ ׇצ ֳה ָֽריִ ם Jewish mystical tradition
.הוֹדאוֹת ָ רוְּך אל ַה ֵ ָבּ.לָ ְך כִּ י, וְ ַה ְמ ַר ֵחם,כָ לֽ וּ ַר ֲח ֶֽמיָך has tended to personify
as female the Divine Pres-
ֵמעוֹלָ ם,לֹא ַֽתמּוּ ֲח ָס ֶֽדיָך ence, who is known as the
Shekhinah.
.ִקוִּֽ ינוּ לָ ְך
Protector of our lives
צוּר ַח ֵיּינ ּו. God is our
נוּ תּ ִמיד
ָ ֵֽם שׁ ְמָך ַמלְ כּ
ִ רוֹמ
ַ וְ ַעל כֻּ לָּ ם יִ ְת ָבּ ַרְך וְ יִ ְת source of support and
.לְ עוֹלָ ם וָ ֶעד stability.
From one generation to
the next לְ דוֹ ר וָ דוֹ ר. After
Psalm 79:13. In a world where nations,
values, and ideals rise and fall, our rela-
tionship with God is a constant truth.
For all these blessings may Your name be praised and exalted,
our sovereign, always and forever.
ישׁ שׁלֵ ם
ָ ַק ִדּ ַק ִ ּד ׁיש Kaddish Shalem
עוּתהּ,
א דּי ְב ָרא ,כִּ ְר ֵשׁ שׁ ֵמהּ ַר ָבּאְ ,בּ ָעלְ ָמ ִיִ ְתגַּ ַדּל וְ יִ ְת ַק ַדּ ְ ָׁ is recited at the endשלֵ ם
of every worship service
ל־בּית
וּב ַחיֵּ י ְדכׇ ֵ
יוֹמיכוֹן ְ וּב ֵכוּתהּ ְבּ ַחיֵּ יכוֹן ְ
יְך מלְ ֵ וְ יַ ְמלִ ַ that features an Amidah.
וּבזְ ַמן ָק ִריב ,וְ ִא ְמרוּ ָא ֵמן.
יִ ְשׂ ָר ֵאלַ ,בּ ֲעגָ לָ א ִ Its distinguishing sentence
ִּ ,ת ְת ַק ַבּל צְ לוֹ ְתהוֹ ן is the line
“May the prayers . . . of all
יְ ֵהא ְשׁ ֵמהּ ַר ָבּא ְמ ָב ַרְך לְ ָעלַ ם וּלְ ָעלְ ֵמי ָעלְ ַמיָּ א. ”Israel be accepted.
ְׁשלָ ָמא Peace . . . Harmony
רוֹמם וְ יִ ְתנַ ֵשּׂא וְ יִ ְת ַה ַדּר
יִ ְת ָבּ ַרְך וְ יִ ְשׁ ַתּ ַבּח וְ יִ ְת ָפּ ַאר וְ יִ ְת ַ ָׁ . Like many tradi-שלוֹ ם
הּ דּ ֻק ְד ָשׁאְ ,בּ ִריְך הוּא ,לְ ֵֽעלָּ א לְ ֵֽעלָּ א ל שׁ ֵמ ְ
וְ יִ ְת ַעלֶּ ה וְ יִ ְת ַהלַּ ְ tional Jewish prayers, this
one ends with thoughts of
א דּ ֲא ִמ ָירןא תּ ְשׁ ְבּ ָח ָתא וְ נֶ ָח ָמ ָת ַ
ל־בּ ְרכָ ָתא וְ ִשׁ ָיר ָת ֻ ִמכׇּ ִ peace.
Kaddish Shalem
May God’s great name be exalted and hallowed throughout the
created world, as is God’s wish. May God’s sovereignty soon be
established, in your lifetime and in your days, and in the days of
all the House of Israel. And respond with: Amen.
May God’s great name be acknowledged forever and ever!
Y’hei sh’meih rabba m’varakh l’alam u-l’almei almayya.
May the name of the Holy One be acknowledged and cel-
ebrated, lauded and worshipped, exalted and honored, extolled
and acclaimed—though God, who is blessed, b’rikh hu, is truly
far beyond all acknowledgment and praise, or any expressions
of gratitude or consolation ever spoken in the world. And
respond with: Amen.
May the prayers and pleas of all Israel be accepted by their
creator in heaven. And respond with: Amen.
May abundant peace from heaven, and life, come to us and to
all Israel. And respond with: Amen.
May the One who brings harmony on high, bring harmony to
us and to all Israel [and to all who dwell on earth].
And respond with: Amen.
Oseh shalom bi-m’romav hu ya·aseh shalom aleinu v’al kol yisra·el [v’al
kol yosh’vei teiveil], v’imru amen.
ב
My God,
my soul’s desire
and its source,
can You absorb
all my faults?
Can You take them in?
For I cannot,
without You,
become untangled.
—Menachem Lorberbaum
ג
When Nights Grow White
In those dreams of white nights
that a tired world will dream,
silently, time will listen for its own pulse
as wellsprings sing
the song of their selves.
Past and future will be fulfilled
in an eternally present peace—
and in the silence of your life
stars will be quiet,
a wind of eternity will blow—
—and your eyes will grow wide.
—avraham ben yitzh.ak
H.atzi Kaddish
May God’s great name be exalted and hallowed throughout
the created world, as is God’s wish. May God’s sovereignty
soon be established, in your lifetime and in your days, and
in the days of all the House of Israel. And respond with:
Amen.
May God’s great name be acknowledged forever and ever!
Y’hei sh’meih rabba m’varakh l’alam u-l’almei almayya.
,נּוֹראָ וְ זוֹכֵ ר ָה ֵאל ַהגָּ דוֹל ַהגִּ בּוֹר וְ ַה, וְ קוֹנֵ ה ַהכּ ֹל,טוֹבים ִ
Seal us וְ ָח ְת ֵ ֽמנוּ. Since Rosh
Hashanah, we have in-
גּוֹמל ֲח ָס ִדים,יוֹן
ֵ ְיא גּוֹאל ֵאל ֶעל
ֵ וּמ ִב
ֵ ,ַח ְס ֵדי ָאבוֹת
cluded this and three other
insertions in every Amidah
וְ זוֹכֵ ר, וְ קוֹנֵ ה ַהכּ ֹל,טוֹבים ִ ן שׁמוֹ ְ לִ ְבנֵ י ְבנֵ ֶיהם לְ ַֽמ ַע every day. Until Ne∙ilah, we
,]ַח ְס ֵדי ָאבוֹת [וְ ִא ָמּהוֹת .ְבּ ַא ֲה ָבה
have asked God to inscribe
us in the Book of Life
יא גּוֹאל לִ ְבנֵ י ְבנֵ ֶיהם
ֵ וּמ ִב ֵ ( ;)וְ כָ ְת ֵבֽנוּ בְּ ֵ ֽספֶ ר ַה ַחיִּיםnow,
we ask God to seal us in it
.ן שׁמוֹ ְבּ ַא ֲה ָבה ְ לְ ַֽמ ַע ()וְ ָח ְת ֵ ֽמנוּ.
.כִּ י ַת ֲע ִביר ֶמ ְמ ֶֽשׁלֶ ת זָ דוֹן ִמן ָה ָֽא ֶרץ adonai will reign יִ ְמל ְֹך.
In the context of this
prayer, the words from
,ל־מ ֲע ֶֽשׂיָך
ַ ֹלְך א ָתּה יהוה לְ ַב ֶֽדָּך ַעל כׇּ ַ וְ ִת ְמ Psalm 146:10 express a
בוֹדָך
ֶֽ ְְבּ ַהר ִציּוֹן ִמ ְשׁכַּ ן כּ messianic hope.
את.
דוֹשׁ עלֵֽ ינוּ ָק ָֽר ָ
ָ וְ ִשׁ ְמָך ַהגָּ דוֹל וְ ַה ָקּ
מּוֹתינוּ] ,יַ ֲעלֶ ה וְ יָ בֹא ,וְ יַ גִּֽ ַיעבוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵֽ ֱאֹלהֵֽ ינוּ וֵ ֵ יַ ֲעלֶ ה forgive our sins
. In this prayer we men-וְ יָ בֹא
וּפ ְקדּוֹנֵֽנוּ, וְ יֵ ָר ֶאה ,וְ יֵ ָר ֶצה וְ יִ ָשּׁ ַמע ,וְ יִ ָפּ ֵקד וְ יִ זָּ כֵ ר זִ כְ רוֹנֵֽנוּ ִ tion all that we wish God to
ן־דּוִ ד
ּמֹותינּו] ,וְ זִ כְ רוֹן ָמ ִֽשׁ ַיח ֶבּ ָ בוֹתינוּ [וְ ִא ֵֽ וְ זִ כְ רוֹן ֲא ֵֽ keep in mind at this hour.
It is filled with synonyms
ל־ע ְמָּך ֵבּית רוּשׁלַֽ יִ ם ִעיר ׇק ְד ֶֽשָׁך ,וְ זִ כְ רוֹן כׇּ ַ ַע ְב ֶֽדָּך ,וְ זִ כְ רוֹן יְ ָ and repetitions of the word
“remember.” We cannot
טוֹבה ,לְ ֵחן וּלְ ֶֽח ֶסד וּלְ ַר ֲח ִמים, יטה לְ ָ יִ ְשׂ ָר ֵאל לְ ָפנֶֽ יָך לִ ְפלֵ ָ imagine a different future,
פּוּרים ַהזֶּ ה. לְ ַחיִּ ים וּלְ ָשׁלוֹםְ ,בּיוֹם ַהכִּ ִ unless we keep in mind our
past.
טוֹבה,זׇ כְ ֵֽרנוּ יהוה ֱאֹלהֵֽ ינוּ בּוֹ לְ ָ
וּפ ְק ֵֽדנוּ בוֹ לִ ְב ָרכָ ה, ׇ
יענוּ בוֹ לְ ַחיִּ ים, הוֹשׁ ֵֽ
וְ ִ
שׁוּעה וְ ַר ֲח ִמים חוּס וְ ׇחנֵּֽנוּ ,וְ ַר ֵחם ָעלֵֽ ינוּ וּב ְד ַבר יְ ִָ
יענוּ ,כִּ י ֵא ֶֽליָך ֵעינֵֽינוּ, הוֹשׁ ֵֽ
וְ ִ
ְך חנּוּן וְ ַרחוּם ָֽא ָתּה. כִּ י ֵאל ֶֽמלֶ ַ
נוֹתינוּמּוֹתינוּ]ְ ,מ ַחל לַ ֲע ֵֽ בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵֽ ֱאֹלהֵֽ ינוּ וֵ ֵ ָ . Isaiahאנֹכִ י ָאנֹכִ י I, surely I
43:25.
פּוּרים ַהזֶּ הְ .מ ֵחה וְ ַה ֲע ֵבר וּביוֹם] ַהכִּ ִ [ה ַשּׁ ָבּת ַהזֶּ ה ְ ְבּיוֹם ַ
I SWEEP ASIDE YOUR SINS
אתינוּ ִמנֶּֽ גֶ ד ֵעינֶֽ יָך ,כָּ ָאמוּרָ :אנ ֹכִ י ָאנ ֹכִ י הוּא ְפּ ָשׁ ֵֽעינוּ וְ ַחטּ ֹ ֵֽ יתי כָ ָעב LIKE A MIST ָמ ִ ֽח ִ
אתיָך א ֶאזְ כּ ֹר .וְ נֶ ֱא ַמר: מ ֶֹחה ְפ ָשׁ ֶֽעיָך לְ ַמ ֲענִ י ,וְ ַחטּ ֹ ֶֽ ְ ּ . Isaiah 44:22.פ ָׁש ֶ ֽעי
י־ב ּיוֹ ם For on this day ִּכ ַ
יָך ,שׁוּבה ֵאלַ י כִּ י
ָֽ את
ב פּ ָשׁ ֶֽעיָך וְ כֶ ָענָ ן ַחטּ ֹ ֶֽ
ָמ ִֽח ִיתי כָ ָע ְ ַ . Leviticus 16:30.הזֶ ּ ה
י־ביּוֹם ַהזֶּ ה יְ כַ ֵפּר ֲעלֵ יכֶ ם לְ ַט ֵהר גְ ַאלְ ִֽתּיָך .וְ נֶ ֱא ַמר :כִּ ַ
יהוה תּ ְט ָֽהרוּ.
ִ אתיכֶ ם לִ ְפנֵ י ֶא ְתכֶ םִ ,מכּ ֹל ַחטּ ֹ ֵ
וּב ָרכָ הֵ ,חן וָ ֶֽח ֶסד וְ ַר ֲח ִמים טוֹבה ְִשׂים ָשׁלוֹם ָבּעוֹלָ םָ ,
ָעלֵֽ ינוּ וְ ַעל כׇּ ל־יִ ְשׂ ָר ֵאל ַע ֶֽמָּךָ .בּ ְרכֵֽ נוּ ָאבִֽ ינוּ כֻּ לָּֽ נוּ כְּ ֶא ָחד
אוֹר פּנֶֽ יָך נָ ַֽת ָתּ לָּֽ נוּ ,יהוה ֱאֹלהֵֽ ינוּ,ָ אוֹר פּנֶֽ יָך ,כִּ י ְב
ָ ְבּ
וּב ָרכָ ה וְ ַר ֲח ִמיםוּצ ָד ָקה ְ תּוֹרת ַחיִּ ים וְ ַא ֲה ַבת ֶֽח ֶסדְ , ַ
ת־ע ְמָּך יִ ְשׂ ָר ֵאל,
ְך א ַ וְ ַחיִּ ים ,וְ ָשׁלוֹם .וְ טוֹב ְבּ ֵעינֶֽ יָך לְ ָב ֵר ֶ
לוֹמָך.ל־שׁ ָעה ִבּ ְשׁ ֶֽ וּבכׇ ָ ל־עת ְ ְבּכׇ ֵ
טוֹבה ,נִ זָּ כֵ ר וְ נֵ ָח ֵתם
וּפ ְרנָ ָסה ָ
ְבּסֵֽ ֶפר ַחיִּ יםְ ,בּ ָרכָ ה וְ ָשׁלוֹם ַ ספֶ ר ַחיִּים May weְ . Theבּ ֵ ֽ
fourth insertion for the
טוֹבים ל־ע ְמָּך ֵבּית יִ ְשׂ ָר ֵאל ,לְ ַחיִּ ים ִ
לְ ָפנֶֽ יָךֲ ,אנַֽ ְחנוּ וְ כׇ ַ High Holy Day period. This
וּלְ ָשׁלוֹם. culminating prayer asks not
only for life but for peace
עוֹשׂה ַה ָשּׁלוֹם.
רוְּך א ָתּה יהוהֵ ,
ַ ָבּ and sustenance as well.
וידוי
מּוֹתינוּ],
בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵֽ ֱאֹלהֵֽ ינוּ וֵ ֵ
ל תּ ְת ַעלַּ ם ִמ ְתּ ִחנָּ ֵֽתנוּ,
יָך תּ ִפלָּ ֵֽתנוּ ,וְ ַא ִ
ָתּבֹא לְ ָפנֶֽ ְ
לוֹמר לְ ָפנֶֽ יָך, וּק ֵשׁי ֽע ֶֹרף ַ ֶשׁ ֵאין ֲאנַ ְחנוּ ַעזֵּ י ָפנִ ים ְ
מּוֹתינוּ],בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵֽיהוה ֱאֹלהֵֽ ינוּ וֵ ֵ
יקים ֲאנַֽ ְחנוּ וְ א ָח ָֽטאנוּ, ַצ ִדּ ִ
מּוֹתינוּ] ָח ָֽטאנוּ. בוֹתינוּ [וְ ִא ֵֽ ֲא ָבל ֲאנַֽ ְחנוּ וַ ֲא ֵֽ
You extend Your hand to those who sin, Your right hand to receive
those who return. You have taught us, ADONAI our God, to confess
each of our transgressions to You, so that we cease using our hands for
oppression. Accept us fully when we turn to You, as You promised to
accept the sweet-smelling sacrifices. Endless are the guilt-offerings that
would have been required of us even in ancient Temple times, and You
know that we will ultimately atone for our sins with our death. Accord-
ingly, You have forgiven us many times over.
לָֽ נוּ יהוה ֱאֹלהֵֽ ינוּ ְבּ ַא ֲה ָבה ֶאת־יוֹם ַהכִּ ֻפּ ִרים ַהזֶּ הֵ ,קץ ִ . Isaiah 55:6-7,דּ ְרשׁוּ Seek
emphasizing that God is
נוֹתינוּ ,לְ ַֽמ ַען נֶ ְח ַדּל ֵמ ֽע ֶֹשׁק
ל־ע ֵֽוּסלִ ָיחה ַעל כׇּ ֲ וּמ ִחילָ ה ְ ְ always present, for those
ב שׁלֵ ם. יָ ֵֽדנוּ ,וְ נָ שׁוּב ֵא ֶֽליָך לַ ֲעשׂוֹת ֻח ֵקּי ְרצוֹנְ ָך ְבּלֵ ָב ָ who seek God.
וְ ַא ָתּה You, forgiving god
ֱ . Nehemiah,א ֽל ַוֹהּ ְסלִ יחוֹת
וְ ַא ָתּה ְבּ ַר ֲח ֶֽמיָך ָה ַר ִבּים ַר ֵחם ָעלֵֽ ינוּ ,כִּ י לֹא ַת ְחפּוֹץ speaking to the remnants
of the people Israel
ר :דּ ְרשׁוּ יהוה ְבּ ִה ָמּ ְצאוֹ, ם ,שׁנֶּ ֱא ַמ ְִבּ ַה ְשׁ ָח ַתת עוֹלָ ֶ returning to the Land of
’Israel, emphasizes Moses
ע דּ ְרכּוֹ ,וְ ִאישׁ ְק ָר ֻֽאהוּ ִבּ ְהיוֹתוֹ ָקרוֹב .וְ נֶ ֱא ַמר :יַ ֲעז ֹב ָר ָשׁ ַ teaching of God’s forgiving
ל־אֹלהֵֽ ינוָּֽאוֶ ן ַמ ְח ְשׁב ָֹתיו ,וְ יָ שׁ ֹב ֶאל־יהוה וִ ַיר ֲח ֵֽמהוּ ,וְ ֶא ֱ nature (9:17).
כִּ י יַ ְר ֶבּה לִ ְסלֽ ַוֹח. יהם Say to them ֱ .אמֹר ֲאלֵ ֶ
Ezekiel speaks words of
ְך אפַּֽ יִ ם ,וְ ַרב ֶֽח ֶסד וְ ַא ָתּה ֱאלֽ ַוֹהּ ְסלִ יחוֹתַ ,חנּוּן וְ ַרחוּםֶֽ ,א ֶר ַ consolation to the exiles in
Babylonia (33:11, 18:23, 32).
שׁוּבת ְר ָשׁ ִעים, רוֹצה ַא ָתּה ִבּ ְת ַ יטיב; וְ ֶ וּמ ְר ֶבּה לְ ֵה ִוֶ ֱא ֶמתַ ,
ם ,שׁנֶּ ֱא ַמרֱ :אמ ֹר ֲאלֵ ֶיהםַ ,חי וְ ֵאין ַא ָתּה ָח ֵפץ ְבּ ִמ ָית ָת ֶ
ָֽאנִ י ,נְ ֻאם ֲאד ֹנָ י יֱ הוִֹ הִ ,אם ֶא ְחפּ ֹץ ְבּמוֹת ָה ָר ָשׁע ,כִּ י ִאם
וּבוּ שׁוּבוּ ִמ ַדּ ְרכֵ יכֶ ם ָה ָר ִעים, ֽ ה; שׁ
ֽ ְבּשׁוּב ָר ָשׁע ִמ ַדּ ְרכּוֹ וְ ָחיָ
וְ לָֽ ָמּה ָת ֽמוּתוּ ֵבּית יִ ְשׂ ָר ֵאל .וְ נֶ ֱא ַמרֶ :ה ָחפ ֹץ ֶא ְחפּ ֹץ מוֹת
ָר ָשׁע ,נְ ֻאם ֲאד ֹנָ י יֱ הוִֹ הֲ ,הלֹא ְבּשׁוּבוֹ ִמ ְדּ ָרכָ יו וְ ָחיָ ה.
וְ נֶ ֱא ַמר :כִּ י לֹא ֶא ְחפּ ֹץ ְבּמוֹת ַה ֵמּת ,נְ ֻאם ֲאד ֹנָ י יֱ הוִֹ ה,
וּמ ֳחלָ ן לְ ִשׁ ְב ֵטי וְ ָה ִֽשׁיבוּ וִ ְחיוּ .כִּ י ַא ָתּה ׇסלְ ָחן לְ יִ ְשׂ ָר ֵאל ׇ
ְך מוֹחל
ֵ וּמ ַבּלְ ָע ֶֽדיָך ֵאין לָֽ נוּ ֶֽמלֶ
יְ ֻשׁרוּן ְבּכׇ ל־דּוֹר וָ דוֹרִ ,
וְ סוֹלֵֽ ַח ֶאלָּ א ָֽא ָתּה.
May You, with Your abundant mercy, have compassion for us; for
You do not desire the destruction of the world, as Your servant
Nehemiah declares: “Seek ADONAI, who can be found everywhere;
call to God, who is close. Let evildoers abandon their path and the
wicked their schemes, and return to ADONAI, who will have mercy
on them; for our God will forgive, again and again.”
You, forgiving God, are compassionate and merciful, patient,
abounding in love and goodness, and desire the return of the
evildoers—not their death. For You instructed Your prophet
Ezekiel: “Say to them, ‘As I live,’ declares our Lord, ADONAI, ‘I do
not desire the death of the evildoers, but that they turn from their
paths, and live. Turn back, turn back from your evil paths that you
may not die, House of Israel!’. . . ‘Is it My desire that the evildoer die,’
declares the Lord, ADONAI, ‘Is it not that they turn from their ways
and live?’. . . ‘It is not My desire that the wicked shall die, but that the
wicked turn from their evil ways and live.’ ”. . . For You forgive Israel
and pardon the tribes of J eshurun in every generation. Beside You,
we have no sovereign who pardons and forgives.
ל־מקוֹם.
יוֹתינוּ] ְבּכׇ ָ
ְפּ ַתח לָֽ נוּ וּלְ כׇ ל־יִ ְשׂ ָר ֵאל ַא ֵֽחינוּ [וַ ֲא ָח ֵֽ ְ . This piyyut isפּ ַתח Open
found in the Sephardic rite
for Yom Kippur.
ה ,שׁ ֲע ֵרי גִ ילָ ה,
ה ,שׁ ֲע ֵרי ְב ָרכָ ַ אוֹר ַ ַשׁ ֲע ֵרי ָ
,שׁ ֲע ֵרי וַֽ ַעד טוֹב, ה ,שׁ ֲע ֵרי הוֹד וְ ָה ָדר ַ יצ ַ ַשׁ ֲע ֵרי ִד ָ
ה ,שׁ ֲע ֵרי ׇט ֳה ָרה,
יּוֹת ,שׁ ֲע ֵרי ֶח ְדוָ ַ
ַ ַשׁ ֲע ֵרי זְ כֻ
ה ,שׁ ֲע ֵרי לֵ ב טוֹב, ה ,שׁ ֲע ֵרי כַ ָפּ ָר ַ
שׁוּע ַ ַשׁ ֲע ֵרי יְ ָ
ה ,שׁ ֲע ֵרי ְסלִ ָיחה,
ה ,שׁ ֲע ֵרי נֶ ָח ָמ ַ
ַשׁ ֲע ֵרי ְמ ִחילָ ַ
ה ,שׁ ֲע ֵרי ְצ ָד ָקה,
טוֹב ַ ה ,שׁ ֲע ֵרי ַפ ְרנָ ָסה ָ ַשׁ ֲע ֵרי ֶעזְ ָר ַ
ה שׁלֵ ָמה,פוּא ְ יּוּת ,שׁ ֲע ֵרי ְר ָ
ַ קוֹמ ִמ
ַשׁ ֲע ֵרי ְ
שׁוּבה.
לוֹם ,שׁ ֲע ֵרי ְת ָ
ַ ַשׁ ֲע ֵרי ָשׁ
ל־מ ֲע ֶֽשׂיָך,
ֹלְך א ָתּה יהוה לְ ַב ֶֽדָּךַ ,על כׇּ ַ וְ ִת ְמ ַ ADONAI Tz’va. ot will be
.וַ ִ ּיגְ ַ ּב ּה יהוה צְ ָבאוֹ ת exalted
ירוּשׁלַֽ יִ ם ִעיר ׇק ְד ֶֽשָׁך,
וּב ָ בוֹדָךִ , ְבּ ַהר ִציּוֹן ִמ ְשׁכַּ ן כְּ ֶֽ Isaiah 5:16. The liturgist
כַּ כָּ תוּב ְבּ ִד ְב ֵרי ׇק ְד ֶֽשָׁך: transforms Isaiah’s call to
the people to repent into a
ְך ציּוֹן לְ ד ֹר וָ דֹרַ ,הלְ לוּ־יָ הּ.
ֹלהיִ ִ
יִ ְמֹלְך יהוה לְ עוֹלָ םֱ ,א ַֽ messianic wish.
. In this prayerיַ ֲעלֶ ה וְ יָ בֹא
א שׁ ֶֽמָך ,וְ ֵאין ֱאלֽ ַוֹהּ ִמ ַבּלְ ָע ֶֽדיָך,
נוֹר ְדוֹשׁ א ָתּה וְ ָ
ַ ָק we mention all that we
כַּ כָּ תוּב :וַ יִּ גְ ַבּהּ יהוה ְצ ָבאוֹת ַבּ ִמּ ְשׁ ָפּט ,וְ ָה ֵאל ַה ָקּדוֹשׁ wish God to keep in mind
at this hour. It is filled with
ְך ה ָקּדוֹשׁ. רוְּך א ָתּה יהוהַ ,ה ֶֽמּלֶ ַ ַ שׁ בּ ְצ ָד ָקהָ .בּ
נִ ְק ַדּ ִ synonyms and repetitions
”of the word “remember.
We cannot imagine a differ-
אוֹתנוּ וְ ָרצִֽ ָית ָֽבּנוּ,ל־ה ַע ִמּיםָ ,א ַֽה ְב ָתּ ָֽ ַא ָתּה ְב ַח ְר ָֽתּנוּ ִמכׇּ ָ ent future, unless we keep
in mind our past.
תיָך ,וְ ֵק ַר ְב ָֽתּנוּ
ל־הלְּ שׁוֹנוֹת ,וְ ִק ַדּ ְשׁ ָֽתּנוּ ְבּ ִמ ְצ ֶֽרוֹמ ְמ ָֽתּנוּ ִמכׇּ ַ וְ ַ
את. דוֹשׁ עלֵֽ ינוּ ָק ָֽר ָ
ָ בוֹד ֶֽתָך ,וְ ִשׁ ְמָך ַהגָּ דוֹל וְ ַה ָקּ
ַמלְ כֵּֽ נוּ לַ ֲע ָ
[ה ַשּׁ ָבּת ַהזֶּ ה וַ ִתּ ֶתּן־לָֽ נוּ ,יהוה ֱאֹלהֵֽ ינוְּ ,בּ ַא ֲה ָבה ֶאת־יוֹם ַ
פּוּרים ַהזֶּ ה לִ ְמ ִחילָ ה נוּחה וְ ֶאת־יוֹם] ַהכִּ ִ לִ ְק ֻד ָשּׁה וְ לִ ְמ ָ
נוֹתינוּ
ל־ע ֵֽ וְ לִ ְסלִ ָיחה וּלְ כַ ָפּ ָרה ,וְ לִ ְמ ׇחל־בּוֹ ֶאת־כׇּ ֲ
יצ ַיאת ִמ ְצ ָֽריִ ם.
[בּ ַא ֲה ָבה] ִמ ְק ָרא ֽק ֶֹדשׁ ,זֵֽכֶ ר לִ ִ
ְ
מּוֹתינוּ] ,יַ ֲעלֶ ה וְ יָ בֹא ,וְ יַ גִּֽ ַיע
בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵֽ ֱאֹלהֵֽ ינוּ וֵ ֵ
וּפ ְקדּוֹנֵֽנוּ, וְ יֵ ָר ֶאה ,וְ יֵ ָר ֶצה וְ יִ ָשּׁ ַמע ,וְ יִ ָפּ ֵקד וְ יִ זָּ כֵ ר זִ כְ רוֹנֵֽנוּ ִ
ן־דּוִ ד ַע ְב ֶֽדָּך, מּוֹתינוּ] ,וְ זִ כְ רוֹן ָמ ִֽשׁ ַיח ֶבּ ָ בוֹתינוּ [וְ ִא ֵֽ וְ זִ כְ רוֹן ֲא ֵֽ
ל־ע ְמָּך ֵבּית יִ ְשׂ ָר ֵאל רוּשׁלַֽ יִ ם ִעיר ׇק ְד ֶֽשָׁך ,וְ זִ כְ רוֹן כׇּ ַ וְ זִ כְ רוֹן יְ ָ
טוֹבה ,לְ ֵחן וּלְ ֶֽח ֶסד וּלְ ַר ֲח ִמים ,לְ ַחיִּ ים יטה לְ ָ לְ ָפנֶֽ יָך לִ ְפלֵ ָ
פּוּרים ַהזֶּ ה. וּלְ ָשׁלוֹםְ ,בּיוֹם ַהכִּ ִ
טוֹבהָ ,א ֵמן. זׇ כְ ֵרנוּ יהוה ֱאֹלהֵֽ ינוּ בּוֹ לְ ָ
ָא ֵמן. וּפ ְק ֵֽדנוּ בוֹ לִ ְב ָרכָ ה, ׇ
ָא ֵמן. יענוּ בוֹ לְ ַחיִּ ים, הוֹשׁ ֵֽ
וְ ִ
שׁוּעה וְ ַר ֲח ִמים ,חוּס וְ ׇחנֵּֽנוּ ,וְ ַר ֵחם ָעלֵֽ ינוּ וּב ְד ַבר יְ ָ ִ
יענוּ ,כִּ י ֵא ֶֽליָך ֵעינֵֽינוּ, הוֹשׁ ֵֽ
וְ ִ
ְך חנּוּן וְ ַרחוּם ָֽא ָתּה. כִּ י ֵאל ֶֽמלֶ ַ
God, You are patient. You are known as the source of mercy.
You have taught the way of repentance. Today, and every day,
call to mind the wonder of Your compassion and mercy toward
the children of those You loved. Turn toward us in mercy, for
You are the source of mercy.
We approach Your presence with supplication and prayer, and
with the words You revealed to Moses, the humble one, long
ago. Turn away from wrath, as it is written in Your Torah,
and let us nestle under Your wings,
as on the day “God descended in a cloud.”
Overlook sin, blot out guilt,
as on the day “God stood beside him.”
Hear our cry, attend to our plea,
as on the day “he called on the name ADONAI.”
Forgive our transgressions and our sins; claim us for Your own.
Some customarily strike their heart when asking God to forgive and pardon:
Forgive us, our creator, for we have sinned;
pardon us, our sovereign, for we have transgressed—
for You, ADONAI, are kind and forgiving;
You act generously to all who call on You.
S’lah. lanu avinu ki h.atanu, m’h.al lanu malkeinu ki fashanu,
ki atah, Adonai, tov v’sallah. v’rav h.esed l’khol kor’ekha.
“As befits Your abundant love, please forgive this people’s sin,
just as You have always forgiven this people from the time of the
Exodus from Egypt until now.” When Moses recited this prayer it is
recorded:
ADONAI said, “I forgive, as you asked.”
Va-yomer Adonai salah.ti ki-d’varekha.
,וּמה נָ א ֱאֹלהֵֽ ינוּ ֻעזָּ ה ֻעזִּ י נָ א ָ ֽק this poor and destitute
people ַעם ָענִ י
.יהוה לְ ַשׁוְ ָע ֵֽתנוּ ַה ֲאזִֽ ינָ ה וְ ֶא ְביוֹן. God is the protec-
tor of the poor and the
,יוֹשׁב ְבּסֵֽ ֶתר ֶעלְ יוֹן ֵ יענוּ ָסלַֽ ְח ִתּי ֵֽ יַ ְשׁ ִמ orphan, and in prayer, we
come before God impover-
,ִבּ ִימין יֶֽ ַשׁע לְ ִהוָּ ַשׁע ַעם ָענִ י וְ ֶא ְביוֹן ished and bereft.
,ק תּ ֲענֵֽנוּ
ַ נוֹראוֹת ְבּצֶֽ ֶד ָ ְבּ ַשׁוְּ ֵֽענוּ ֵא ֶֽליָך
.יהוה ֱהיֵ ה עוֹזֵ ר לָֽ נוּ
ְסלַ ח לָֽ נוּ ָאבִֽ ינוּ כִּ י ָח ָֽטאנוְּ ,מ ַחל לָֽ נוּ ַמלְ כֵּֽ נוּ כִּ י ָפ ָֽשׁ ְענוּ,
ל־קוֹר ֶֽאיָך.
ְ ב־ח ֶסד לְ כׇ
י־א ָתּהֲ ,אד ֹנָ י ,טוֹב וְ ַסלָּ ח וְ ַר ֶֽ
כִּ ַ
Forgive our transgressions and our sins; claim us for Your own.
Some customarily strike their heart when asking God to forgive and pardon:
Forgive us, our creator, for we have sinned; pardon us, our sovereign, for
we have transgressed—for You, ADONAI, are kind and forgiving; You act
generously to all who call on You.
S’lah. lanu avinu ki h.atanu, m’h.al lanu malkeinu ki fashanu,
ki atah, Adonai, tov v’sallah. v’rav h.esed l’khol kor’ekha.
God, who dwells on high, hear the plea of Your faithful, and respond to
Your people by saying: “I have forgiven your sins.
Go forth joyfully, and with a full heart, partake of your meal and drink
your wine.”
Leikh b’simh.ah ekhol lah.mekha u-sh’teih b’leiv tov yeinekha.
Before the sun sets in the sky, and before the morrow comes, hear the
words of Your simple people. Wipe away sins—tie them in a bundle and
drown them in the deep—with divine anger reduce them to nothing.
And to the people beaten down by the sickle, announce in a voice of
compassion: “Stand up! Why are you falling on your face in fear?
Go forth joyfully, and with a full heart, partake of your meal and drink
your wine.”
Leikh b’simh.ah ekhol lah.mekha u-sh’teih b’leiv tov yeinekha.
Open up the gates of favor to the people whose fate is so tied to You.
Living God, in Your great mercy, forgive all their errors. Remove from
them suffering and shackles, for this people is the work of Your hands.
Send the herald of the covenant to the people with whom You have
chosen to join; hasten joyfully and with glorious pleasure to tell them
Your word: “My people, why do you trouble yourself, and why has your
face fallen?
Go forth joyfully, and with a full heart, partake of your meal and drink
your wine.”
Leikh b’simh.ah ekhol lah.mekha u-sh’teih b’leiv tov yeinekha.
At this hour of the closing of the gates and the setting of the sun, may
the Stronghold of Israel, with kindness, announce to the chosen people,
“Raise up high, O you gates, so that My people may enter.” Pour the
waters of atonement on the people whom You have chosen to adore You.
Redeem the children of the upright and respond to the people who love
You: “This is the path on which you shall walk. See, I stand before you.”
Go forth joyfully, and with a full heart, partake of your meal and drink
your wine.”
Leikh b’simh.ah ekhol lah.mekha u-sh’teih b’leiv tov yeinekha.
ֶ ית שׁ ֺל
,שׁ ע ְשׂ ֵרה ְ זְ כׇ ר־לָֽ נוּ ַהיּוֹם ְבּ ִר God, You taught us ֵאל
ּית לָ ֽנו
ָ הוֹ ֵ ֽר. The biblical
,הוֹד ְע ָתּ לֶ ָענָ ו ִמ ֶֽקּ ֶדם
ַֽ מוֹ שֶׁ ְכּ verse is ambiguous as to
,מּוֹ שׁם
ָ וַ יִּ ְתיַ ֵצּב ִע, וַ יּ ֵֶֽרד יהוה ֶבּ ָענָ ן:מוֹ שׁכָּ תוּב ֶ ְכּ whether it was Moses
or God who recited the
.וַ יִּ ְק ָרא ְב ֵשׁם יהוה thirteen attributes of God.
Rabbi Yoh.anan in the
:ל פּנָ יו וַ יִּ ְק ָרא
ָ וַ יַּ ֲעב ֹר יהוה ַע Babylonian Talmud (Rosh
Hashanah 17b) describes
God wearing a tallit like a
ב־ח ֶסד
ֶֽ וְ ַר, ֶֽא ֶרְך ַאפַּֽ יִ ם, ֵאל ַרחוּם וְ ַחנּוּן,יהוה יהוה cantor and showing Moses
, נ ֵֹשׂא ָען וָ פֶֽ ַשׁע וְ ַח ָטּ ָאה, נ ֵֹצר ֶֽח ֶסד לָ ֲאלָ ִפים.וֶ ֱא ֶמת how to pray. God said to
Moses: “Whenever Israel
.וְ נַ ֵקּה sins, they should pray like
this and I will forgive them.”
And then God recited the
.אתנוּ וּנְ ַחלְ ָֽתּנוּ
ֵֽ וְ ָסלַ ְח ָֽתּ לַ ֲענֵֽנוּ וּלְ ַח ָטּ thirteen attributes.
Some customarily strike their heart when asking God to forgive and pardon:
, ְמ ַחל לָֽ נוּ ַמלְ כֵּֽ נוּ כִּ י ָפ ָֽשׁ ְענוּ,ְסלַ ח לָֽ נוּ ָאבִֽ ינוּ כִּ י ָח ָֽטאנוּ
.ל־קוֹר ֶֽאיָך
ְ ב־ח ֶסד לְ כׇ
ֶֽ טוֹב וְ ַסלָּ ח וְ ַר, ֲאד ֹנָ י,י־א ָתּה
ַ ִכּ
Forgive our transgressions and our sins; claim us for Your own.
Some customarily strike their heart when asking God to forgive and pardon:
Forgive us, our creator, for we have sinned; pardon us, our sover-
eign, for we have transgressed—for You, ADONAI, are kind and
forgiving; You act generously to all who call on You.
S’lah. lanu avinu ki h.atanu, m’h.al lanu malkeinu ki fashanu,
ki atah, Adonai, tov v’sallah. v’rav h.esed l’khol kor’ekha.
וידוי
.וְ ַא ָתּה ַרחוּם וְ ַחנּוּן ָֽאנוּ ַעזֵּ י ָפנִ ים we, like our ances-
tors תינ ּו
ֽ ֵ ֹ ֲאנַ ְֽחנ ּו וַ ֲאבו. In
.ְך אפַּֽ יִ ם
ַ וְ ַא ָתּה ֶֽא ֶר ָֽאנוּ ְק ֵשׁי ֽע ֶֹרף the Babylonian Talmud,
.וְ ַא ָתּה ָמלֵ א ַר ֲח ִמים ָֽאנוּ ְמלֵ ֵאי ָען Mar Zutra remarked that
anyone who says “we have
.נוֹתיָך לֹא יִ ָֽתּמּוּ
ֶֽ וּשׁ ְ עוֹבר וְ ַא ָתּה הוּאֵ ָֽאנוּ יָ ֵֽמינוּ כְּ ֵצל sinned” has understood
the meaning of confession
,]מּוֹתינוּ
ֵֽ בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵ ֱֵאֹלהֵֽ ינוּ ו (Yoma 87b). Every human
being is imperfect. Even
,ל תּ ְת ַעלַּ ם ִמ ְתּ ִחנָּ ֵֽתנוּ
ִ וְ ַא,יָך תּ ִפלָּ ֵֽתנוּ
ְ ֶָֽתּבֹא לְ ָפנ previous generations—
whom we may idealize—
,לוֹמר לְ ָפנֶֽ יָך ַ וּק ֵשׁי ֽע ֶֹרף ְ ֶשׁ ֵאין ֲאנַ ְחנוּ ַעזֵּ י ָפנִ ים contained sinners. As the
,]מּוֹתינוֵּֽ בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲאֵ ֵיהוה ֱאֹלהֵֽ ינוּ ו Rabbis taught: no one has
walked the earth and not
,יקים ֲאנַֽ ְחנוּ וְ א ָח ָֽטאנוּ ִ ַצ ִדּ sinned. In ascribing sin to
our ancestors, the liturgist
.מּוֹתינוּ] ָח ָֽטאנוּ ֵֽ בוֹתינוּ [וְ ִא ֵֽ ֲא ָבל ֲאנַֽ ְחנוּ וַ ֲא is quoting Psalm 106:6.
יוֹד ַע.
ֵֽ ָ . Thisמה ָ ֽאנוּ What are we
paragraph is included in
the daily morning service.
ל שׁ ִבים.שׁוּטה לְ ַק ֵבּ ָ פוֹשׁ ִעים ,וִ ִימינְ ָך ְפ ָ נוֹתן יָ ד לְ ְ ַא ָתּה ֵ This prayer expounds on
the unimportance of our
וַ ְתּלַ ְמּ ֵֽדנוּ יהוה ֱאֹלהֵֽ ינוּ לְ ִה ְתוַ דּוֹת לְ ָפנֶֽ יָך ַעל כׇּ ל־ deeds and the meager
nature of our goodness in
שׁוּבה וּת ַק ְבּלֵֽ נוּ ִבּ ְת ָ נוֹתינוּ ,לְ ַֽמ ַען נֶ ְח ַדּל ֵמ ֽע ֶֹשׁק יָ ֵֽדינוְּ ,
ֲע ֵֽ comparison with God, con-
ן דּ ָב ֶֽריָך ֲא ֶשׁר
יחוֹחים ,לְ ַֽמ ַע ְ
ְשׁלֵ ָמה לְ ָפנֶֽ יָך כְּ ִא ִשּׁים וּכְ נִ ִ cluding with the pessimistic
words from Ecclesiastes
יחוֹחי
חוֹבוֹתינוּ ,וְ ֵאין ִמ ְס ָפּר לְ נִ ֵ ֵֽ ָא ָֽמ ְר ָתֵּ .אין ֵקץ לְ ִא ֵשּׁי 3:19: “Humans have no
superiority over beasts; all
יתנוּ ִר ָמּה וְ תוֹלֵ ָעה ,לְ ִפיכָ ְך שׁ ַא ֲח ִר ֵֽ
יוֹד ַע ֶ
מוֹתנוּ .וְ ַא ָתּה ֵֽ ַא ְשׁ ֵֽ ”life is vanity.
ִה ְרבֵּֽ ָית ְסלִ ָיח ֵֽתנוּ. )(Reuven Hammer
You extend Your hand to those who sin; Your right hand to
receive those who turn. You have taught us, ADONAI our God,
to confess each of our transgressions to You, so that we cease
using our hands for o ppression. Accept us fully when we turn
to You, as You promised to accept the sweet smelling sacrifices.
Endless are the guilt-offerings that would have been required of
us in ancient Temple times.
You know that death is our end. Accordingly, You have afforded
us abundant opportunities to seek forgiveness.
[ה ַשׁ ָבּת ַהזֶּ ה וְ ֶאת־ לָֽ נוּ יהוה ֱאֹלהֵֽ ינוּ ְבּ ַא ֲה ָבה ֶאת־יוֹם ַ you have distinguished
ַ . This prayerא ָתּה ִה ְב ַ ֽדּלְ ָתּ
וּסלִ ָיחה ַעל כׇּ ל־ וּמ ִחילָ ה ְ יוֹם] ַהכִּ ֻפּ ִרים ַהזֶּ הֵ ,קץ ְ contrasts with the one
נוֹתינוּ ,לְ ַֽמ ַען נֶ ְח ַדּל ֵמ ֽע ֶֹשׁק יָ ֵֽדנוּ ,וְ נָ שׁוּב ֵא ֶֽליָך
ֲע ֵֽ above, affirming the value
of our lives, asserting that
ב שׁלֵ ם.לַ ֲעשׂוֹת ֻח ֵקּי ְרצוֹנְ ָך ְבּלֵ ָב ָ in the act of creation hu-
mans were separated from
וְ ַא ָתּה ְבּ ַר ֲח ֶֽמיָך ָה ַר ִבּים ַר ֵחם ָעלֵֽ ינוּ ,כִּ י לֹא ַת ְחפּוֹץ the rest of existence and
given a special status.
ר :דּ ְרשׁוּ יהוה ְבּ ִה ָמּ ְצאוֹ, ם ,שׁנֶּ ֱא ַמ ְִבּ ַה ְשׁ ָח ַתת עוֹלָ ֶ )(Reuven Hammer
ע דּ ְרכּוֹ ,וְ ִאישׁ ְק ָר ֻֽאהוּ ִבּ ְהיוֹתוֹ ָקרוֹב .וְ נֶ ֱא ַמר יַ ֲעז ֹב ָר ָשׁ ַ ִ . Isaiah 55:6–7,דּ ְרשׁוּ Seek
emphasizing that God is
ל־אֹלהֵֽ ינוָּֽאוֶ ן ַמ ְח ְשׁב ָֹתיו ,וְ יָ שׁ ֹב ֶאל־יהוה וִ ַיר ֲח ֵֽמהוּ ,וְ ֶא ֱ always present, for those
כִּ י יַ ְר ֶבּה לִ ְסלֽ ַוֹח. who seek God.
ְך אפַּֽ יִ ם ,וְ ַרב ֶֽח ֶסד וְ ַא ָתּה ֱאלֽ ַוֹהּ ְסלִ יחוֹתַ ,חנּוּן וְ ַרחוּםֶֽ ,א ֶר ַ ֱ . Ezekiel speaksאמֹר Say
words of consolation to the
שׁוּבת ְר ָשׁ ִעים, רוֹצה ַא ָתּה ִבּ ְת ַ יטיב; וְ ֶ וּמ ְר ֶבּה לְ ֵה ִוֶ ֱא ֶמתַ , exiles in Babylonia (33:11,
ם ,שׁנֶּ ֱא ַמרֱ :אמ ֹר ֲאלֵ ֶיהםַ ,חי וְ ֵאין ַא ָתּה ָח ֵפץ ְבּ ִמ ָית ָת ֶ 18:23, 32).
ָ Isaiahאנֹכִ י ָאנֹכִ י I, surely I
ָֽאנִ י ,נְ ֻאם ֲאד ֹנָ י יֱ הוִֹ הִ ,אם ֶא ְחפּ ֹץ ְבּמוֹת ָה ָר ָשׁע ,כִּ י ִאם 43:25, 44:22.
וּבוּ שׁוּבוּ ִמ ַדּ ְרכֵ יכֶ ם ָה ָר ִעים, ֽ ה; שׁ
ֽ ְבּשׁוּב ָר ָשׁע ִמ ַדּ ְרכּוֹ וְ ָחיָ . Anotherיְ ֻשׁרוּן jeshurun
וְ לָֽ ָמּה ָת ֽמוּתוּ ֵבּית יִ ְשׂ ָר ֵאל .וְ נֶ ֱא ַמרֶ :ה ָחפ ֹץ ֶא ְחפּ ֹץ מוֹת biblical name for Israel.
ָר ָשׁע ,נְ ֻאם ֲאד ֹנָ י יֱ הוִֹ הֲ ,הלֹא ְבּשׁוּבוֹ ִמ ְדּ ָרכָ יו וְ ָחיָ ה. ִכּי ַביּוֹם For on this day
ַ . Leviticus 16:30. Thisהזֶּ ה
וְ נֶ ֱא ַמר :כִּ י לֹא ֶא ְחפּ ֹץ ְבּמוֹת ַה ֵמּת ,נְ ֻאם ֲאד ֹנָ י יֱ הוִֹ ה, verse summarizes the
וּמ ֳחלָ ן לְ ִשׁ ְב ֵטי וְ ָה ִֽשׁיבוּ וִ ְחיוּ .כִּ י ַא ָתּה ׇסלְ ָחן לְ יִ ְשׂ ָר ֵאל ׇ biblical description of Yom
Kippur.
ְך מוֹחל
ֵ וּמ ַבּלְ ָע ֶֽדיָך ֵאין לָֽ נוּ ֶֽמלֶ
יְ ֻשׁרוּן ְבּכׇ ל־דּוֹר וָ דוֹרִ ,
וְ סוֹלֵֽ ַח ֶאלָּ א ָֽא ָתּה.
נוֹתינוּמּוֹתינוּ]ְ ,מ ַחל לַ ֲע ֵֽ בוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵֽ ֱאֹלהֵֽ ינוּ וֵ ֵ
פּוּרים ַהזֶּ הְ .מ ֵחה וְ ַה ֲע ֵבר וּביוֹם] ַהכִּ ִ [ה ַשּׁ ָבּת ַהזֶּ ה ְ ְבּיוֹם ַ
אתינוּ ִמנֶּֽ גֶ ד ֵעינֶֽ יָך ,כָּ ָאמוּרָ :אנ ֹכִ י ָאנ ֹכִ י הוּא ְפּ ָשׁ ֵֽעינוּ וְ ַחטּ ֹ ֵֽ
אתיָך א ֶאזְ כּ ֹר .וְ נֶ ֱא ָמר: מ ֶֹחה ְפ ָשׁ ֶֽעיָך לְ ַמ ֲענִ י ,וְ ַחטּ ֹ ֶֽ
יָך ,שׁוּבה ֵאלַ י כִּ י
ָֽ את
ב פּ ָשׁ ֶֽעיָך וְ כֶ ָענָ ן ַחטּ ֹ ֶֽ
ָמ ִֽח ִיתי כָ ָע ְ
י־ביּוֹם ַהזֶּ ה יְ כַ ֶפּר ֲעלֵ יכֶ ם לְ ַט ֵהר גְ ַאלְ ִֽתּיָך .וְ נֶ ֱא ָמר :כִּ ַ
יהוה תּ ְט ָֽהרוּ.
ִ אתיכֶ ם לִ ְפנֵ י ֶא ְתכֶ םִ ,מכּ ֹל ַחטּ ֹ ֵ
נוּח ֵֽתנוּ]
מּוֹתינוּ][ְ ,ר ֵצה ִב ְמ ָבוֹתינוּ [וְ ִא ֵֽ אֹלהי ֲא ֵֽ ֱאֹלהֵֽ ינוּ וֵ ֵ
טּוּבָך
תוֹר ֶֽתָךַ ,שׂ ְבּ ֵֽענוּ ִמ ֶֽ
תיָך וְ ֵתן ֶחלְ ֵֽקנוּ ְבּ ָ ַק ְדּ ֵֽשׁנוּ ְבּ ִמ ְצ ֶֽ
ישׁוּע ֶֽתָך[ ,וְ ַהנְ ִחילֵֽ נוּ יהוה ֱאֹלהֵֽ ינוְּ ,בּ ַא ֲה ָבה
וְ ַשׂ ְמּ ֵֽחנוּ ִבּ ָ
422נעילה ליום כיפור · תפילת העמידה – חזרת הש״ץ
Yet from the beginning You distinguished human beings, acknowledging
them that they might stand before You. For who can tell You how to be-
have? And even if a person were innocent, what difference would it make
to You? ADONAI our God, You have lovingly given us this [Shabbat and
this] Day of Atonement, bringing an end to our sins with pardon and for-
giveness, that we cease using our hands for oppression, and turn back to
You, wholeheartedly acting in accord with the laws You deem desirable.
May You, with Your abundant mercy, have compassion for us; for You do
not desire the destruction of the world, as Your prophet declares: “Seek
ADONAI, who can be found everywhere; call to God, who is close. Let
evildoers abandon their path and the wicked their schemes, and return
to ADONAI, who will have mercy on them; for our God will forgive, again
and again.” “You, forgiving God, are compassionate and merciful, patient,
abounding in love” and goodness, and desire the return of the evildo-
ers—not their death.
For You instructed Your prophet Ezekiel: “Say to them, ‘As I live,’ declares
our Lord, ADONAI, ‘I do not desire the death of the evildoers, but that
they turn from their paths, and live. Turn back, turn back from your evil
paths that you may not die, House of Israel!’. . . ‘Is it My desire that the
evildoer die,’ declares the Lord, ADONAI, ‘Is it not that they turn from
their ways and live?’. . . ‘It is not My desire that the wicked shall die, but
that the wicked turn from their evil ways and live.”. . . For You forgive
Israel and pardon the tribes of Jeshurun in every generation. Beside You,
we have no sovereign who pardons and forgives.
וּב ָרכָ הֵ ,חן וָ ֶֽח ֶסד וְ ַר ֲח ִמים, טוֹבה ְ ִשׂים ָשׁלוֹם ָבּעוֹלָ ם ָ
ָעלֵֽ ינוּ וְ ַעל כׇּ ל־יִ ְשׂ ָר ֵאל ַע ֶֽמָּךָ .בּ ְרכֵֽ נוּ ָאבִֽ ינוּ כֻּ לָּֽ נוּ כְּ ֶא ָחד
ינוּ ,תּוֹרת
ַ אוֹר פּנֶֽ יָך נָ ַֽת ָתּ לָּֽ נוּ ,יהוה ֱאֹלהֵֽ
ָ אוֹר פּנֶֽ יָך ,כִּ י ְב
ָ ְבּ
וּב ָרכָ ה וְ ַר ֲח ִמים וְ ַחיִּ ים וּצ ָד ָקה ְ ַחיִּ ים וְ ַא ֲה ַבת ֶֽח ֶסדְ ,
ת־ע ְמָּך יִ ְשׂ ָר ֵאל ְבּכׇ ל ֵעת ְך א ַ וְ ָשׁלוֹם .וְ טוֹב ְבּ ֵעינֶֽ יָך לְ ָב ֵר ֶ
לוֹמָך.
ל־שׁ ָעה ִבּ ְשׁ ֶֽ וּבכׇ ְָ
טוֹבה ,נִ זָּ כֵ ר וְ נֵ ָח ֵתם
וּפ ְרנָ ָסה ָ
ְבּסֵֽ ֶפר ַחיִּ יםְ ,בּ ָרכָ ה וְ ָשׁלוֹם ַ
טוֹבים ל־ע ְמָּך ֵבּית יִ ְשׂ ָר ֵאל ,לְ ַחיִּ ים ִ
לְ ָפנֶֽ יָךֲ ,אנַֽ ְחנוּ וְ כׇ ַ
וּלְ ָשׁלוֹם.
עוֹשׂה ַה ָשּׁלוֹם. רוְּך א ָתּה יהוהֵ , ַ ָבּ
ָאבִֽ ינוּ ַמלְ כֵּֽ נוּ! ָח ָֽטאנוּ לְ ָפנֶֽ יָך. ָא ִ ֽבינ ּו avinu malkeinu
ַ . The images of Godמלְ ֵּכֽנ ּו
ְך אלָּֽ א ָֽא ָתּה. בּוֹר ֵֽאנוּ ְמ ָב ְרכֵֽ נוֵּ ,אין לָֽנוּ ֶֽמלֶ ֶ ְ as “our father” (avinu) and
ן שׁ ֶֽמָך. גּוֹאלֵֽ נוּ ְמ ַשׁ ְמּ ֵֽרנוֲּ ,ע ֵשׂה ִע ָֽמּנוּ לְ ַֽמ ַע ְ ֲ )“our sovereign” (malkeinu
are central to much of the
טוֹבה. ינוּ שׁנָ ה ָ ָ שׁ עלֵֽ
דּוֹר ֵֽשׁנוּ ְמ ַפ ְרנְ סֵֽ נוַּ ,ח ֵדּ ָ ְ High Holy Day liturgy. Yet
יענוַּ ,בּ ֵטּל ֵמ ָעלֵֽ ינוּ כׇּ ל־גְּ זֵ רוֹת ָקשׁוֹת. מוֹשׁ ֵֽ
הוֹדינוּ ִ ֵֽ these images may not have
the same resonance for us
ַָו ִת ֵֽיקנוּ ְמ ַפלְּ ֵֽטנוַּ ,בּ ֵטּל ַמ ְח ְשׁבוֹת שׂוֹנְ ֵֽאינוּ. as they once did for our an-
cestors. At the same time,
וּמ ְשׁ ִחית וְ ָען וּשׁ ִבי ַ ה דּ ֶבר וְ ֶֽח ֶרב וְ ָר ָעב ְ זָ נֵֽנוּ ְמנוּסֵֽ נוּ ,כַּ לֵּ ֶֽ the tradition is filled with
יתָך.וּשׁ ַמד ִמ ְבּנֵ י ְב ִר ֶֽ ְ many different metaphors
for God. Therefore we offer
חוֹסֵֽ נוּ ְמ ַחיֵּֽינוָּ ,ה ֵפר ֲע ַצת אוֹיְ בֵֽ ינוּ. this alternative version, fea-
turing a variety of imagery.
נוֹתינוּ.ל־ע ֵֽ וּמ ַחל לְ כׇ ֲ הוֹרנוּ ְמ ַר ֲח ֵֽמנוְּ ,סלַ ח ְ ְט ֵֽ Its synonyms and meta-
ה שׁלֵ ָמה לְ ָפנֶֽ יָך. שׁוּב ְ יוֹצ ֵֽרנוּ ְמלַ ְמּ ֵֽדנוַּ ,ה ֲחזִ ֵֽירנוּ ִבּ ְת ָ ְ phors for God are mostly
taken from usages in other
ה שׁלֵ ָמה לְ חוֹלֵ י ַע ֶֽמָּך. פוּא ְ נוּ ,שׁלַ ח ְר ָכּוֹנֵֽנוּ ְמכַ לְ כְּ לֵֽ ְ parts of the liturgy. Its
alphabetical listing conveys
לִ בּובֵֽ נוּ ְמגַ ְדּלֵֽ נוּ ,זׇ כְ ֵֽרנוּ ְבּזִ כָּ רוֹן טוֹב לְ ָפנֶֽ יָך. the idea that we grasp the
טוֹבים. ָאבִֽ ינוּ ַמלְ כֵּֽ נוּ ,ׇח ְת ֵֽמנוּ ְבּסֵֽ ֶפר ַחיִּ ים ִ ineffable God through an
infinite number of images.
ישׁוּעה.
ָ ָאבִֽ ינוּ ַמלְ כֵּֽ נוּ ,ׇח ְת ֵֽמנוּ ְבּסֵֽ ֶפר גְּ ֻאלָּ ה וִ
ָאבִֽ ינוּ ַמלְ כֵּֽ נוּ ,ׇח ְת ֵֽמנוּ ְבּסֵֽ ֶפר ַפּ ְרנָ ָסה וְ כַ לְ כָּ לָ ה.
ָאבִֽ ינוּ ַמלְ כֵּֽ נוּ ,ׇח ְת ֵֽמנוּ ְבּסֵֽ ֶפר זְ כֻ יּוֹת.
וּמ ִחילָ ה. ָאבִֽ ינוּ ַמלְ כֵּֽ נוּ ,ׇח ְת ֵֽמנוּ ְבּסֵֽ ֶפר ְסלִ ָיחה ְ
429 yom kippur · concluding service · concluding pr ayers and shofar blowing
מנחהAFTERNOON SERVICE
לערבBEFORE THE
יום טובHOLY DAY
psalm 145
A Psalm of David
I exalt You, my God, my sovereign;
I praise Your name, always.
Every day I praise You, glorifying Your name, always.
Great is ADONAI, greatly to be praised,
though God’s greatness is unfathomable.
One generation praises Your works to another,
telling of Your mighty deeds.
I would speak of Your majestic glory
and of your wondrous acts.
People speak of Your awe-inspiring deeds;
I, too, shall recount Your greatness.
They recount Your great goodness,
and sing of Your righteousness.
ADONAI is merciful and compassionate,
patient, and abounding in love.
ADONAI is good to all,
and God’s mercy embraces all of creation.
All of creation acknowledges You,
and the faithful bless You.
They speak of the glory of Your sovereignty;
and tell of Your might,
proclaiming to humanity Your mighty deeds,
and the glory of Your majestic sovereignty.
Your sovereignty is eternal,
Your dominion endures through each generation.
ADONAI supports all who falter,
and lifts up all who are bent down.
H.atzi Kaddish
May God’s great name be exalted and hallowed throughout the
created world, as is God’s wish. May God’s sovereignty soon be
established, in your lifetime and in your days, and in the days of
all the House of Israel. And respond with: Amen.
May God’s great name be acknowledged forever and ever!
Y’hei sh’meih rabba m’varakh l’alam u-l’almei almayya.
וּפוֹקד
ֵ ֶֽמלֶ ְך עוֹזֵ ר וּמגֵ ן.
וּמוֹשׁ ַיע ָ
ִֽ ֶֽמלֶ ְך עוֹזֵ ר
וּמגֵ ן.
וּמוֹשׁ ַיע ָ ִֽ רוְּך א ָתּה יהוהָ ,מגֵ ן
ַ ָ bבּ
רוְּך א ָתּה יהוהָ ,מגֵ ן ַ ָ bבּ ַא ְב ָר ָהם.
וּפוֹקד ָשׂ ָרה.
ֵ ַא ְב ָר ָהם
The Kedushah
Recited only when the Amidah is read aloud:
Let us hallow Your name in this world as it is hallowed in the high
heavens, as Isaiah wrote of his vision, “Each cried out to the other:
‘Holy, holy, holy is Adonai Tz’va·ot, the whole world is filled with
God’s glory!’”
Kadosh, kadosh, kadosh Adonai Tz’va·ot, m’lo khol ha-aretz k’vodo.
ְך ה ָקּדוֹשׁ.
רוְּך א ָתּה יהוהַ ,ה ֶֽמּלֶ ַ
ַ ָבּ
דּ ָעה ִבּינָ ה
נוֹשׁ בּינָ ה .ׇחנֵּֽנוּ ֵמ ִא ְתּ ֵ
ִ וּמלַ ֵמּד לֶ ֱא ם דּ ַעתְ ,
ַא ָתּה חוֹנֵ ן לְ ָא ָד ַֽ
וְ ַהשׂכֵּ לָ .בּרוּ ַא ָתּה יהוה ,חוֹנֵ ן ַה ָֽדּ ַעת.
בוֹד ֶֽתָך ,וְ ַה ֲחזִ ֵֽירנוּ
תוֹר ֶֽתָך ,וְ ָק ְרבֵֽ נוּ ַמלְ כֵּֽ נוּ לַ ֲע ָ
ֲה ִשׁיבֵֽ נוּ ָאבִֽ ינוּ לְ ָ
שׁוּבה.
רוֹצה ִבּ ְת ָ רוְּך א ָתּה יהוהָ ,ה ֶ ַ ה שׁלֵ ָמה לְ ָפנֶֽ יָךָ .בּ
שׁוּב ְִבּ ְת ָ
ְסלַ ח לָֽ נוּ ָאבִֽ ינוּ כִּ י ָח ָֽטאנוְּ ,מ ַחל לָֽ נוּ ַמלְ כֵּֽ נוּ כִּ י ָפ ָֽשׁ ְענוּ,
רוְּך א ָתּה יהוהַ ,חנּוּן ַה ַמּ ְר ֶבּה לִ ְסֹלֽ ַח. ַ מוֹחל וְ סוֹלֵֽ ַח ָֽא ָתּהָ .בּ
כִּ י ֵ
י גּוֹאל
ֵ ן שׁ ֶֽמָך ,כִּ
ְר ֵאה נָ א ְב ׇענְ יֵֽנוּ ,וְ ִר ָיבה ִריבֵֽ נוּ ,וּגְ ָאלֵֽ נוּ ְמ ֵה ָרה לְ ַֽמ ַע ְ
יהוה ,גּוֹאל יִ ְשׂ ָר ֵאל.
ֵ רוְּך א ָתּה
ַ ָחזָ ק ָֽא ָתּהָ .בּ
יענוּ וְ נִ וָּ ֵֽשׁ ָעה ,כִּ י ְת ִהלָּ ֵֽתנוּ ָֽא ָתּה ,וְ ַה ֲעלֵ ה
הוֹשׁ ֵֽ
ְר ָפ ֵֽאנוּ יהוה וְ נֵ ָר ֵפאִ ,
רוֹפא נֶ ֱא ָמן וְ ַר ֲח ָמן ָֽא ָתּה.
כּוֹתינוּ .כִּ י ֵאל ֶֽמלֶ ֵ ל־מ ֵֽ
ה שׁלֵ ָמה לְ כׇ ַ
פוּא ְְר ָ
רוֹפא חוֹלֵ י ַעמּוֹ יִ ְשׂ ָר ֵאל. רוְּך א ָתּה יהוהֵ ,ַ ָבּ
ל־מינֵ י
ת־ה ָשּׁנָ ה ַהזֹּאת וְ ֶאת־כׇּ ִ ָבּ ֵרְך ָעלֵֽ ינוּ יהוה ֱאֹלהֵֽ ינוּ ֶא ַ
טּוּבהּ,
ל פּנֵ י ָה ֲא ָד ָמה ,וְ ַשׂ ְבּ ֵֽענוּ ִמ ָ
טוֹבה ,וְ ֵתן ְבּ ָרכָ ה ַע ְ
בוּא ָתהּ לְ ָ
ְת ָ
ְך ה ָשּׁנִ ים.
רוְּך א ָתּה יהוהְ ,מ ָב ֵר ַ
ַ ְך שׁנָ ֵֽתנוּ כַּ ָשּׁנִ ים ַהטּוֹבוֹתָ .בּ
וּב ֵר ְָ
יּוֹתינוּ ,וְ ַק ְבּצֵֽ נוּ יַֽ ַחד
רוּתנוּ ,וְ ָשׂא נֵ ס לְ ַק ֵבּץ גָּ לֻ ֵֽ
שׁוֹפר גָּ דוֹל לְ ֵח ְֵֽתּ ַקע ְבּ ָ
רוְּך א ָתּה יהוהְ ,מ ַק ֵבּץ נִ ְד ֵחי ַעמּוֹ יִ ְשׂ ָר ֵאל. ַ ֵמ ַא ְר ַבּע כַּ נְ פוֹת ָה ָֽא ֶרץָ .בּ
You graciously endow human beings with knowledge and teach understanding
to humanity. May You grace us with knowledge, understanding, and wisdom.
Barukh atah Adonai, who bestows knowledge.
Return us, avinu, to Your teaching, and bring us closer,
malkeinu, to Your service—that we may truly turn and face You.
Barukh atah Adonai, who desires our return.
Forgive us, avinu, for we have sinned: pardon us, malkeinu, for we have trans-
gressed—for Your nature is to forgive and pardon.
Barukh atah Adonai, gracious and forgiving.
Look upon our suffering and take up our cause; redeem us soon for the sake
of Your name—for surely You are a mighty redeemer.
Barukh atah Adonai, Redeemer of Israel.
Heal us, ADONAI, so that we may be truly healed; save us that we may be
truly saved; You are the one deserving of praise. Bring complete healing to all our
suffering—for You are God and Sovereign, a faithful and compassionate healer.
Barukh atah Adonai, Healer of the afflicted among the people Israel.
ADONAI our God, make this a year of blessing for us: may its varied harvest
yield prosperity. May the earth be blessed and satisfy us with its abundance.
Bless this year that it be like the best of years.
Barukh atah Adonai, who bestows blessing upon the years.
Sound the great shofar announcing our freedom, raise the banner signaling
the ingathering of our exiles, and bring us together from the four corners
of the earth.
Barukh atah Adonai, who gathers the dispersed of the people Israel.
יתָך.
ל־בּנֵ י ְב ִר ֶֽ
טוֹבים כׇּ ְ
וּכְ תוֹב לְ ַחיִּ ים ִ
ת־שׁ ְמָך ֶבּ ֱא ֶמתָ ,ה ֵאל
וָּך סּלָ ה ,וִ ַיהלְ לוּ ֶא ִ
יוֹד ֶֽ וְ כ ֹל ַה ַחיִּ ים ֽ
שׁוּע ֵֽתנוּ וְ ֶעזְ ָר ֵֽתנוּ ֶֽסלָ ה.
יְ ָ
טּוֹב שׁ ְמָך וּלְ ָך נָ ֶאה לְ הוֹדוֹת.
ִ רוְּך א ָתּה יהוהַ ,ה ַ ָ bבּ
For all these blessings may Your name be praised and exalted,
our sovereign, always and forever.
Before Yom Kippur:
And inscribe all the people of Your covenant for a good life.
U-kh’tov l’h.ayyim tovim kol b’nei v’ritekha.
May all that lives thank You always, and praise Your name faith-
fully forever, God of our deliverance and help.
a Barukh atah Adonai, whose name is goodness and to whom
praise is fitting.
The Confession, which begins here and continues through the top of page 441,
is recited in the Silent Amidah before Yom Kippur.
וִ דּוּי
ינוּ] ,תּבֹא לְ ָפנֶֽ יָך
ָ מּוֹת
בוֹתינוּ [וְ ִא ֵֽ
אֹלהי ֲא ֵֽ ֱאֹלהֵֽ ינוּ וֵ ֵ
נוּ ,שׁ ֵאין ֲאנַֽ ְחנוּ ַעזֵּ י ָפנִ ים
ל תּ ְת ַעלַּ ם ִמ ְתּ ִחנָּ ֵֽת ֶ ְתּ ִפלָּ ֵֽתנוּ ,וְ ַא ִ
בוֹתינוּ
אֹלהי ֲא ֵֽ לוֹמר לְ ָפנֶֽ יָך יהוה ֱאֹלהֵֽ ינוּ וֵ ֵוּק ֵשׁי ֽע ֶֹרףַ , ְ
יקים ֲאנַֽ ְחנוּ וְ א ָח ָֽטאנוֲּ ,א ָבל ֲאנַֽ ְחנוּ מּוֹתינוּ]ַ ,צ ִדּ ִ
[וְ ִא ֵֽ
מּוֹתינוּ] ָח ָֽטאנוּ. בוֹתינוּ [וְ ִא ֵֽ
וַ ֲא ֵֽ
Customarily, we each strike our heart as we recite every phrase of this confession.
ָא ַֽשׁ ְמנוָּ ,בּגַֽ ְדנוּ ,גָּ זַֽ לְ נוִּ ,דּ ַֽבּ ְרנוּ ֽד ֹ ִפיֶ .ה ֱעוִֽ ינוּ ,וְ ִה ְר ַֽשׁ ְענוּ,
נוּ שׁ ֶקר .יָ ַֽע ְצנוּ ָרע ,כִּ זַּֽ ְבנוּ ,לַֽ ְצנוּ, זַֽ ְדנוָּ ,ח ַֽמ ְסנוָּ ,טפַֽ לְ ֶֽ
ָמ ַֽר ְדנוּ ,נִ ַֽא ְצנוָּ ,ס ַֽר ְרנוָּ ,עוִֽ ינוָּ ,פּ ַֽשׁ ְענוָּ ,צ ַֽר ְרנוִּ ,ק ִֽשּׁינוּ ֽע ֶֹרף.
ָר ַֽשׁ ְענוִּ ,שׁ ַֽח ְתנוִּ ,תּ ַֽע ְבנוָּ ,תּ ִֽעינוִּ ,תּ ְע ָֽתּ ְענוּ.
The Confession, which begins here and continues through the top of page 441,
is recited in the Silent Amidah before Yom Kippur.
Prayers of Confession
Introduction to the Confession
Our God and God of our ancestors, hear our prayer; do not ignore our
plea. Our God and God of our ancestors, we are neither so insolent
nor so obstinate as to claim in Your presence that we are righteous,
without sin; for we, like ancestors who came before us, have sinned.
א שׁ ָח ָֽטאנוּ Customarily, we each strike our heart as we recite the words
ַ .על ֵח ְט ֶ
ישׁ שׁלֵ ם
ָ ַק ִדּ
עוּתהּ,א דּי ְב ָרא ,כִּ ְר ֵ
שׁ שׁ ֵמהּ ַר ָבּאְ ,בּ ָעלְ ָמ ִיִ ְתגַּ ַדּל וְ יִ ְת ַק ַדּ ְ
ל־בּית יִ ְשׂ ָר ֵאל,
וּב ַחיֵּ י ְדכׇ ֵ
יוֹמיכוֹן ְ וּב ֵכוּתהּ ְבּ ַחיֵּ יכוֹן ְ
יְך מלְ ֵוְ יַ ְמלִ ַ
וּבזְ ַמן ָק ִריב ,וְ ִא ְמרוּ ָא ֵמן.
ַבּ ֲעגָ לָ א ִ
יְ ֵהא ְשׁ ֵמהּ ַר ָבּא ְמ ָב ַרְך לְ ָעלַ ם וּלְ ָעלְ ֵמי ָעלְ ַמיָּ א.
רוֹמם וְ יִ ְתנַ ֵשּׂא וְ יִ ְת ַה ַדּר
יִ ְת ָבּ ַרְך וְ יִ ְשׁ ַתּ ַבּח וְ יִ ְת ָפּ ַאר וְ יִ ְת ַ
הּ דּ ֻק ְד ָשׁאְ ,בּ ִריְך הוּא, ל שׁ ֵמ ְ וְ יִ ְת ַעלֶּ ה וְ יִ ְת ַהלַּ ְ
Before Rosh Hashanah:
ל־בּ ְרכָ ָתא
לְ ֵֽעלָּ א ִמן כׇּ ִ
Before Yom Kippur:
ל־בּ ְרכָ ָתא לְ ֵֽעלָּ א לְ ֵֽעלָּ א ִמכׇּ ִ
א דּ ֲא ִמ ָירן ְבּ ָעלְ ָמא ,וְ ִא ְמרוּ ָא ֵמן.
א תּ ְשׁ ְבּ ָח ָתא וְ נֶ ָח ָמ ָת ַ
וְ ִשׁ ָיר ָת ֻ
הוֹן דּכׇ ל־יִ ְשׂ ָר ֵאל ֳק ָדם ֲאבוּהוֹן
עוּת ְ וּב ְ לוֹתהוֹן ִָתּ ְת ַק ֵבּל ְצ ְ
ִדּי ִב ְשׁ ַמיָּֽ א ,וְ ִא ְמרוּ ָא ֵמן.
ן שׁ ַמיָּֽ א וְ ַחיִּ ים ָעלֵֽ ינוּ וְ ַעל כׇּ ל־יִ ְשׂ ָר ֵאל ,וְ ִא ְמרוּ ָא ֵמן.
א שׁלָ ָֽמא ַר ָֽבּא ִמ ְ
יְ ֵה ְ
ה שׁלוֹם ָעלֵֽ ינוּ וְ ַעל כׇּ ל־יִ ְשׂ ָר ֵאל
רוֹמיו הוּא יַ ֲע ֶשׂ ָ ה שׁלוֹם ִבּ ְמ ָע ֶֹשׂ ָ
ל־יוֹשׁ ֵבי ֵת ֵבל] ,וְ ִא ְמרוּ ָא ֵמן.
ְ [וְ ַעל כׇּ
441מנחה לערב יום טוב
And forgive us the breach of all commandments and prohibitions, whether involv
ing deeds or not, whether known to us or not. The sins known to us we have
acknowledged, and those unknown to us are surely known to You, as the Torah
states: “Secret matters are the concern of ADONAI our God; but in matters that are
revealed, it is for us and our children to apply all the teachings of the Torah till the
end of time.”
In all services the silent Amidah concludes here:
Personal Prayers Concluding the Amidah
My God, keep my tongue from evil, my lips from lies. Help me ignore those who
would slander me. Let me be humble before all. Open my heart to Your Torah, that
I may pursue Your mitzvot. Frustrate the designs of those who plot evil against me;
make nothing of their schemes. Act for the sake of Your name, Your power, Your
holiness, and Your Torah. Answer my prayer for the deliverance of Your people.
May the words of my mouth and the meditations of my heart be acceptable to You,
ADONAI, my rock and my redeemer. May the One who brings peace to the universe
bring peace to us and to all the people Israel [and to all who dwell on earth]. Amen.
Kaddish Shalem
May God’s great name be exalted and hallowed throughout the created world, as is
God’s wish. May God’s sovereignty soon be established, in your lifetime and in your
days, and in the days of all the House of Israel. And respond with: Amen.
May God’s great name be acknowledged forever and ever!
Y’hei sh’meih rabba m’varakh l’alam u-l’almei almayya.
May the name of the Holy One be acknowledged and celebrated, lauded and
worshipped, exalted and honored, extolled and acclaimed—though God, who is
blessed, b’rikh hu, is truly [before Yom Kippur add: far] beyond all acknowledgment and
praise, or any expressions of gratitude or consolation ever spoken in the world.
And respond with: Amen.
May the prayers and pleas of all Israel be accepted by their creator in heaven.
And respond with: Amen.
May abundant peace from heaven, and life, come to us and to all Israel.
And respond with: Amen.
May the One who brings harmony on high, bring harmony to us and to all Israel
[and to all who dwell on earth]. And respond with: Amen.
Oseh shalom bi-m’romav hu ya·aseh shalom aleinu v’al kol yisra·el [v’al kol yosh’vei teiveil],
v’imru amen.
And so, ADONAI our God, we await You, that soon we may behold Your
strength revealed in full glory, sweeping away the abominations of the
earth, obliterating idols, establishing in the world the sovereignty of the
Almighty. All flesh will call out Your name—even the wicked will turn
toward You. Then all who live on earth will recognize and understand that
to You alone knees must bend and allegiance be sworn. All will bow down
and prostrate themselves before You, ADONAI our God, honor Your glori-
ous name, and accept the obligation of Your sovereignty. May You soon
rule over them forever and ever, for true dominion is Yours; You will rule
in glory until the end of time.
As is written in Your Torah: “ADONAI will reign forever and ever.” And
as the prophet said: “ADONAI shall be acknowledged sovereign of all the
earth. On that day ADONAI shall be one, and the name of God, one.”
V’ne.emar v’hayah Adonai l’melekh al kol ha-aretz,
ba-yom ha-hu yihyeh Adonai eh.ad u-sh’mo eh.ad.
Mourners:
Yitbarakh v’yishtabbah. v’yitpa·ar v’yitromam v’yitnassei v’yit.haddar
v’yit·alleh v’yit.hallal sh’meih d’kudsha b’rikh hu l’ella [before Yom Kippur add: l’ella] mi-kol
birkhata v’shirata tushb’h.ata v’neh.amata da-amiran b’alma v’imru amen.
Y’hei sh’lama rabba min sh’mayya v’h.ayyim aleinu v’al kol yisra·el v’imru amen.
Oseh shalom bi-m’romav hu ya.aseh shalom aleinu v’al kol yisra·el [v’al kol
yosh’vei teiveil] v’imru amen.
ת שׁ ַמע
ְק ִר ַיא ְ
;Some people may wish to pause here for a moment. Some may close their eyes
others place a hand over their eyes. The intention is to concentrate on the one-
ֵאל ֶֽמלֶ ְך נֶ ֱא ָמן ness of God. These words are added in the absence of a minyan:
You shall love ADONAI your God with all your heart, with all your soul,
and with all that is yours. These words that I command you this day
shall be taken to heart. Teach them again and again to your children,
and speak of them when you sit in your home, when you walk on your
way, when you lie down, and when you rise up. Bind them as a sign upon
your hand and as a symbol above your eyes. Inscribe them upon
the doorposts of your home and on your gates. Deuteronomy 6:4–9
V’ahavta eit Adonai elohekha b’khol l’vav’kha u-v’khol nafsh’kha
u-v’khol m’odekha. V’hayu ha-d’varim ha-eilleh asher anokhi
m’tzav’kha ha-yom al l’vavekha. V’shinnantam l’vanekha v’dibbarta bam,
b’shivt’kha b’veitekha u-v’lekht’kha va-derekh u-v’shokhb’kha
u-v’kumekha. U-k’shartam l’ot al yadekha v’hayu l’totafot bein
einekha. U-kh’tavtam al m’zuzot beitekha u-vi-sh’arekha.
ל־בּנֵ֤י יִ ְשׂ ָר ֵא ֙ל
ֹר :דּ ֵ֞בּר ֶא ְ אמ ַ אמר יהו֖ ה ֶאל־מ ֹשׁה לֵּ ֽ וַ ֦יּ ֹ ֶ
וְ ָֽא ַמ ְר ָ֣תּ ֲאלֵ ֶ֔הם וְ ָע ֨שׂוּ לָ הֶ֥ ם ִציצִ֛ ת ַעל־כַּ נְ פֵ֥ י ִבגְ ֵדיהֶ֖ ם
יל תּכֵֽ לֶ ת :וְ ָהיָ֣ה לָ כֶ ם֘ ף פּ ִ֥ת ְ ל־ציצִ֥ ת ַהכָּ נָ֖ ְ לְ ֽד ֹר ָֹ֑תם וְ נ ְתנ֛ וּ ַע ִ
ל־מ ְצ ׂ ֤ות יהו֔ ה יתם א ֹׄתוֹ וּזְ כַ ְר ֶתּ ֙ם ֶאת־כׇּ ִ ת ְוּר ִא ֶ֣ יצ ֒לְ ִצ ִ
א־ת ֜תוּרוּ ַֽא ֲחרֵ֤י לְ ַב ְבכֶ ֙ם וְ ַֽא ֲח ֵ֣רי ֵֽעינֵ ֶ֔יכם יתם א ָֹ֑תם וְ ֽ ָ וַֽ ֲע ִשׂ ֶ֖
יתם ן תּזְ כְּ ר֔ וּ וַֽ ֲע ִשׂ ֶ֖
יהם :לְ ַ֣מ ַע ִ ר־א ֶ֥תּם ז ֹנִ֖ ים ַֽא ֲח ֵר ֲֶֽא ֶשׁ ַ
אֹלהיכֶֽ םֲ :א ִ֞ני יהו֤ ה יתם ְקד ִֹ֖שׁים לֵֽ ֵ ל־מ ְצוׂ ָ֑תי וִֽ ְהיִ ֶ֥
ֶאת־כׇּ ִ
אתי ֶא ְתכֶ ֙ם ֵמ ֶ֣א ֶרץ ִמ ְצ ַ ֔ריִ ם ל ְִֽהי֦ וֹת ֱאֹלֽ ֵה ׄיכֶ ם ֲא ֨ ֶשׁר הוֹצֵ֤ ִ
לָ כֶ֖ ם לֵֽ אֹלהִ֑ ים ֲאנִ֖ י ◁ יהו֦ ה ֱאֹלֽ ֵהיכֶֽ ם:
ֱא ֶמת במדבר טו לז-מא
וֶ ֱאמוּנָ ה כׇּ ל־
זֹאת ,וְ ַקיָּ ם ָעלֵֽ ינוּ ,כִּ י הוּא יהוה ֱאֹלהֵֽ ינוּ וְ ֵאין זוּלָ תוֹ,
וַ ֲאנַֽ ְחנוּ יִ ְשׂ ָר ֵאל ַעמּוֹ.
יצים. ל־ה ָע ִר ִ גּוֹאלֵֽ נוּ ִמכַּ ף כׇּ ֶ
פּוֹדנוּ ִמיַּ ד ְמלָ כִ יםַ ,מלְ כֵּֽ נוּ ַה ֲ ַה ֵֽ
ָה ֵאל ַהנִּ ְפ ָרע לָֽ נוּ ִמ ָצּ ֵֽרינוּ ,וְ ַה ְמ ַשׁלֵּ ם גְּ מוּל לְ כׇ ל־א ֹיְ ֵבי נַ ְפ ֵֽשׁנוּ,
H.atzi Kaddish
May God’s great name be exalted and hallowed throughout the
created world, as is God’s wish. May God’s sovereignty soon be
established, in your lifetime and in your days, and in the days of
all the House of Israel. And respond with: Amen.
May God’s great name be acknowledged forever and ever!
Y’hei sh’meih rabba m’varakh l’alam u-l’almei almayya.
וּפוֹקד
ֵ ֶֽמלֶ ְך עוֹזֵ ר וּמגֵ ן.
וּמוֹשׁ ַיע ָ
ִֽ ֶֽמלֶ ְך עוֹזֵ ר
וּמגֵ ן.
וּמוֹשׁ ַיע ָ ִֽ רוְּך א ָתּה יהוהָ ,מגֵ ן
ַ ָ bבּ
רוְּך א ָתּה יהוהָ ,מגֵ ן ַ ָ bבּ ַא ְב ָר ָהם.
וּפוֹקד ָשׂ ָרה.
ֵ ַא ְב ָר ָהם
ַא ָתּה גִּ בּוֹר לְ עוֹלָ ם ֲאד ֹנָ יְ ,מ ַחיֵּ ה ֵמ ִתים ַא ָתּה,
הוֹשׁ ַיע.
ַרב לְ ִֽ
ְמכַ לְ כֵּ ל ַחיִּ ים ְבּ ֶֽח ֶסדְ ,מ ַחיֵּ ה ֵמ ִתים ְבּ ַר ֲח ִמים ַר ִבּים,
וּמ ַקיֵּ םסוּריםְ ,
וּמ ִתּיר ֲא ִ רוֹפא חוֹלִ יםַ , ְך נוֹפלִ ים ,וְ ֵ
ְ סוֹמֵ
וֹמה
י דּ ֶ וּמ ֽישׁנֵ י ָע ָפרִ .מי כָ ֽמוָֹך ַֽבּ ַעל גְּ בוּרוֹת ִ ֱאמוּנָ תוֹ לִ ֵ
שׁוּעה. וּמ ְצ ִֽמ ַיח יְ ָ
וּמ ַחיֶּ ה ַ
ְך מ ִמית ְ לָ ְךֶֽ ,מלֶ ֵ
After Rosh Hashanah add:
ְך ה ָקּדוֹשׁ.
רוְּך א ָתּה יהוהַ ,ה ֶֽמּלֶ ַ
ַ ָבּ
After Yom Kippur add:
מּוֹתינוּ,
בוֹתינוּ וְ ִא ֵֽ אֹלהי ֲא ֵֽוִ ִיהי ָרצוֹן ִמלְּ ָפנֶֽ יָך יהוה ֱאֹלהֵֽ ינוּ וֵ ֵ
פוּאת ַהנֶּֽ ֶפשׁ ה שׁלֵ ָמה ִמן ַה ָשּׁ ַֽמיִ םְ ,ר ַ פוּא ְ ֶשׁ ִתּ ְשׁלַ ח ְמ ֵה ָרה ְר ָ
פוּאת ַהגּוּף ,לְ _______ ֶבּן ַ /בּת _______ ְבּתוְֹך ְוּר ַ
עוֹס ִקים ְבּ ׇצ ְרכֵ ֶיהם,
ְשׁ ַאר חוֹלֵ י יִ ְשׂ ָר ֵאל ,וְ ַחזֵ ק ֶאת־יְ ֵדי ָה ְ
ְך רוֹפא נֶ ֱא ָמן וְ ַר ֲח ָמן ָֽא ָתּה.
ֵ כִּ י ֵאל ֶֽמלֶ
רוֹפא חוֹלֵ י ַעמּוֹ יִ ְשׂ ָר ֵאל. רוְּך א ָתּה יהוהֵ , ַ ָבּ
ל־מינֵ י
ת־ה ָשּׁנָ ה ַהזֹּאת וְ ֶאת־כׇּ ִ ָבּ ֵרְך ָעלֵֽ ינוּ יהוה ֱאֹלהֵֽ ינוּ ֶא ַ
ל פּנֵ י ָה ֲא ָד ָמה ,וְ ַשׂ ְבּ ֵֽענוּ
טוֹבה ,וְ ֵתן ְבּ ָרכָ ה ַע ְ
בוּא ָתהּ לְ ָ ְת ָ
רוְּך א ָתּה יהוה, ַ ְך שׁנָ ֵֽתנוּ כַּ ָשּׁנִ ים ַהטּוֹבוֹתָ .בּ וּב ֵר ְ טּוּבהָּ ,
ִמ ָ
ְך ה ָשּׁנִ ים.
ְמ ָב ֵר ַ
ל־בּנֵ י ְב ִר ֶֽיתָך.
טוֹבים כׇּ ְ
וּכְ תוֹב לְ ַחיִּ ים ִ
ת־שׁ ְמָך ֶבּ ֱא ֶמתָ ,ה ֵאל
וָּך סּלָ ה ,וִ ַיהלְ לוּ ֶא ִ
יוֹד ֶֽ וְ כ ֹל ַה ַחיִּ ים ֽ
שׁוּע ֵֽתנוּ וְ ֶעזְ ָר ֵֽתנוּ ֶֽסלָ ה.
יְ ָ
טּוֹב שׁ ְמָך וּלְ ָך נָ ֶאה לְ הוֹדוֹת.
ִ רוְּך א ָתּה יהוהַ ,ה ַ ָ bבּ
ל תּ ִשׂים
ל־יוֹשׁ ֵבי ֵת ֵב ָ
ְ ָשׁלוֹם ָרב ַעל יִ ְשׂ ָר ֵאל ַע ְמָּך וְ ַעל כׇּ
ל־ה ָשּׁלוֹם .וְ טוֹב
ְך אדוֹן לְ כׇ ַ לְ עוֹלָ ם ,כִּ י ַא ָתּה הוּא ֶֽמלֶ ָ
ל־שׁ ָעה
וּבכׇ ָל־עת ְ ת־ע ְמָּך יִ ְשׂ ָר ֵאל ְבּכׇ ֵ
ְך א ַ ְבּ ֵעינֶֽ יָך לְ ָב ֵר ֶ
לוֹמָך.
ִבּ ְשׁ ֶֽ
After Rosh Hashanah:
ישׁ שׁלֵ ם
ָ ַק ִדּ
עוּתהּ ,וְ יַ ְמלִ יְך
א דּי ְב ָרא ,כִּ ְר ֵ
שׁ שׁ ֵמהּ ַר ָבּאְ ,בּ ָעלְ ָמ ִ
יִ ְתגַּ ַדּל וְ יִ ְת ַק ַדּ ְ
וּבזְ ַמןל־בּית יִ ְשׂ ָר ֵאלַ ,בּ ֲעגָ לָ א ִ
וּב ַחיֵּ י ְדכׇ ֵ
יוֹמיכוֹן ְוּב ֵ
כוּתהּ ְבּ ַחיֵּ יכוֹן ְ ַמלְ ֵ
ָק ִריב ,וְ ִא ְמרוּ ָא ֵמן.
יְ ֵהא ְשׁ ֵמהּ ַר ָבּא ְמ ָב ַרְך לְ ָעלַ ם וּלְ ָעלְ ֵמי ָעלְ ַמיָּ א.
רוֹמם וְ יִ ְתנַ ֵשּׂא וְ יִ ְת ַה ַדּר וְ יִ ְת ַעלֶּ ה וְ יִ ְת ַהלַּ ל
יִ ְת ָבּ ַרְך וְ יִ ְשׁ ַתּ ַבּח וְ יִ ְת ָפּ ַאר וְ יִ ְת ַ
הּ דּ ֻק ְד ָשׁאְ ,בּ ִריְך הוּא, ְשׁ ֵמ ְ
After Rosh Hashanah:
ל־בּ ְרכָ ָתא
לְ ֵֽעלָּ א לְ ֵֽעלָּ א ִמכׇּ ִ
After Yom Kippur:
ל־בּ ְרכָ ָתא
לְ ֵֽעלָּ א ִמן כׇּ ִ
א דּ ֲא ִמ ָירן ְבּ ָעלְ ָמא ,וְ ִא ְמרוּ ָא ֵמן.
א תּ ְשׁ ְבּ ָח ָתא וְ נֶ ָח ָמ ָת ַ
וְ ִשׁ ָיר ָת ֻ
בוּהוֹן דּי ִב ְשׁ ַמיָּֽ א,
ִ הוֹן דּכׇ ל־יִ ְשׂ ָר ֵאל ֳק ָדם ֲא
עוּת ְ וּב ְ לוֹתהוֹן ָ ִתּ ְת ַק ַבּל ְצ ְ
וְ ִא ְמרוּ ָא ֵמן.
ן שׁ ַמיָּֽ א וְ ַחיִּ ים ָעלֵֽ ינוּ וְ ַעל כׇּ ל־יִ ְשׂ ָר ֵאל,
א שׁלָ ָֽמא ַר ָֽבּא ִמ ְ
יְ ֵה ְ
וְ ִא ְמרוּ ָא ֵמן.
ה שׁלוֹם ָעלֵֽ ינוּ וְ ַעל כׇּ ל־יִ ְשׂ ָר ֵאל [וְ ַעל
רוֹמיו הוּא יַ ֲע ֶשׂ ָה שׁלוֹם ִבּ ְמ ָ ע ֶֹשׂ ָ
ל־יוֹשׁ ֵבי ֵת ֵבל] ,וְ ִא ְמרוּ ָא ֵמן.
ְ כׇּ
Kaddish Shalem
May God’s great name be exalted and hallowed throughout the created world, as
is God’s wish. May God’s sovereignty soon be established, in your lifetime and
in your days, and in the days of all the House of Israel. And respond with: Amen.
May God’s great name be acknowledged forever and ever!
Y’hei sh’meih rabba m’varakh l’alam u-l’almei almayya.
May the name of the Holy One be acknowledged and celebrated, lauded and
worshipped, exalted and honored, extolled and acclaimed—though God, who is
blessed, b’rikh hu, is truly [after Rosh Hashanah add: far] beyond all acknowledgment
and praise, or any expressions of gratitude or consolation ever spoken in the
world. And respond with: Amen.
May the prayers and pleas of all Israel be accepted by their creator in heaven.
And respond with: Amen.
May abundant peace from heaven, and life, come to us and to all Israel.
And respond with: Amen.
May the One who brings harmony on high, bring harmony to us and to all Israel
[and to all who dwell on earth]. And respond with: Amen.
Oseh shalom bi-m’romav hu ya·aseh shalom aleinu v’al kol yisra·el [v’al kol yosh’vei
teiveil], v’imru amen.
And so ADONAI our God, we await You, that soon we may behold Your strength
revealed in full glory, sweeping away the abominations of the earth, obliterat-
ing idols, establishing in the world the sovereignty of the Almighty. All flesh
will call out Your name—even the wicked will turn toward You. Then all who
live on earth will recognize and understand that to You alone knees must bend
allegiance be sworn. All will bow down and prostrate themselves before You,
ADONAI our God, honor Your glorious name, and accept the obligation of Your
sovereignty. May You soon rule over them forever and ever, for true dominion is
Yours; You will rule in glory until the end of time.
As is written in Your Torah: “ADONAI will reign forever and ever.” And as the
prophet said: “ADONAI shall be acknowledged Ruler of all the earth. On that day
ADONAI shall be one, and the name of God, one.”
V’ne.emar v’hayah Adonai l’melekh al kol ha-aretz,
ba-yom ha-hu yihyeh Adonai eh.ad u-sh’mo eh.ad.
יְ ֵהא ְשׁ ֵמהּ ַר ָבּא ְמ ָב ַרְך לְ ָעלַ ם וּלְ ָעלְ ֵמי ָעלְ ַמיָּ א.
Mourners:
יִ ְת ָבּ ַרְך וְ יִ ְשׁ ַתּ ַבּח
רוֹמם וְ יִ ְת ָפּ ַאר וְ יִ ְת ַ
וְ יִ ְתנַ ֵשּׂא וְ יִ ְת ַה ַדּר
וְ יִ ְת ַעלֶּ ה וְ יִ ְת ַהלַּ ל
הּ דּ ֻק ְד ָשׁאְ ,בּ ִריְך הוּא, ְשׁ ֵמ ְ
After Rosh Hashanah:
ל־בּ ְרכָ ָתא
לְ ֵֽעלָּ א לְ ֵֽעלָּ א ִמכׇּ ִ
After Yom Kippur:
ל־בּ ְרכָ ָתא
לְ ֵֽעלָּ א ִמן כׇּ ִ
א תּ ְשׁ ְבּ ָח ָתא וְ נֶ ָח ָמ ָתא
וְ ִשׁ ָיר ָת ֻ
ַדּ ֲא ִמ ָירן ְבּ ָעלְ ָמא,
וְ ִא ְמרוּ ָא ֵמן.
ן שׁ ַמיָּֽ א וְ ַחיִּ ים
א שׁלָ ָֽמא ַר ָֽבּא ִמ ְ יְ ֵה ְ
ָעלֵֽ ינוּ וְ ַעל כׇּ ל־יִ ְשׂ ָר ֵאל,
וְ ִא ְמרוּ ָא ֵמן.
רוֹמיו
ה שׁלוֹם ִבּ ְמ ָ ע ֶֹשׂ ָ
ה שׁלוֹם הוּא יַ ֲע ֶשׂ ָ
ָעלֵֽ ינוּ וְ ַעל כׇּ ל־יִ ְשׂ ָר ֵאל
ל־יוֹשׁ ֵבי ֵת ֵבל],
ְ [וְ ַעל כׇּ
וְ ִא ְמרוּ ָא ֵמן.
457ערבית למוצאי יום טוב
Some congregations recite Mourner's Kaddish after Aleinu;
some, after the recitation of Psalm 27 (next page).
Mourner’s Kaddish
May God’s great name be exalted and hallowed throughout the
created world, as is God’s wish. May God’s sovereignty soon be
established, in your lifetime and in your days, and in the days of
all the House of Israel. And respond with: Amen.
May God’s great name be acknowledged forever and ever!
May the name of the Holy One be acknowledged and
celebrated, lauded and worshipped, exalted and honored,
extolled and acclaimed—though God, who is blessed,
b’rikh hu, is truly [after Rosh Hashanah add: far] beyond all
acknowledgment and praise, or any expressions of gratitude
or consolation ever spoken in the world. And respond with:
Amen.
May abundant peace from heaven, and life, come to us and to
all Israel. And respond with: Amen.
May the One who brings harmony on high, bring harmony to
us and to all Israel [and to all who dwell on earth].
And respond with: Amen.
Mourners and those observing Yahrzeit:
Yitgaddal v’yitkaddash sh’meih rabba, b’alma di v’ra, ki-r’uteih,
v’yamlikh malkhuteih b’h.ayyeikhon u-v’yomeikhon u-v’h.ayyei d’khol
beit yisra.el, ba-agala u-viz’man kariv, v’imru amen.
Mourners:
Yitbarakh v’yishtabbah. v’yitpa∙ar v’yitromam v’yitnassei v’yit.haddar
v’yit.alleh v’yit.hallal sh’meih d’kudsha, b’rikh hu, l’eilla l’eilla mi-kol
birkhata v’shirata tushb’h.ata v’neh.amata da-amiran b’alma, v’imru
amen.
Y’hei sh’lama rabba min sh’mayya v’h.ayyim aleinu v’al kol yisra∙el,
v’imru amen.
Oseh shalom bi-m’romav hu ya.aseh shalom aleinu v’al kol yisra.el [v’al
kol yosh’vei teiveil], v’imru amen.
;Some congregations recite Mourner's Kaddish after the recitation of this psalm
see previous page.
Barukh atah Adonai, our God, ruler of time and space, who has
distinguished between the sacred and the everyday, light and darkness,
Israel and the peoples of the world, and the seventh day from the other
days of creation. Barukh atah Adonai, who distinguishes between the
sacred and the ordinary.
Barukh atah Adonai eloheinu melekh ha-olam, ha-madvil bein kodesh l’h.ol,
bein or l’h.oshekh,
bein yisra∙el la’ammim,
bein yom ha-sh’vi∙i l’sheshet y’mei ha-ma∙aseh.
Barukh atah Adonai, ha-mavdil bein kodesh l’h.ol.
glossaries 461
G LOSSARI E S
460 glossaries
Hanover, Nathan Neta (died 1683). Ukrainian dish poet, playwright, fiction writer, and essayist
rabbi. Chronicler of the Chmielnicki Massacre of who lived in the United States and Israel.
1648 and 1649. Nah.man of Bratzlav (1772–1810). H.asidic master
H.ayim of Tzanz (1793–1876). H.ayim Halberstam, and the great-grandson of the Baal Shem Tov, the
founder of the Tzanz H.asidic dynasty. founder of H.asidism.
H.azon Ish (1878–1953). Modern halakhist, known The Nazir. See David HaCohen.
by the name of his most famous work. Born Avra- Rabbi of Ger (1798–1866). Isaac Meir Alter, found-
ham Isaiah Karelitz in Poland. Emigrated to Israel er of the Ger H.asidic dynasty in Poland.
in 1933. Rabbi of Lublin (1745–1815). Jacob Isaac Horowitz,
Ibn Ezra, Moses (ca. 1060–ca. 1138). Spanish poet, Polish H.asidic Master.
philosopher, and grammarian. Rashi (1040–1105). Rabbi Solomon ben Isaac.
Ibn Gabirol, Solomon (ca. 1021–ca. 1058). Andalu- French scholar and commentator on the Bible
sian Hebrew poet and grammarian. Respected and Talmud.
philosopher in Muslim and Christian circles. Reznikoff, Charles (1894–1976). Jewish American
Ibn Pakuda, Bah.ya (11th century). Spanish rabbi, poet.
philosopher, and author. Rosenzweig, Franz (1886–1929). Noted German-
Isserles, Moses (died 1572). One of the great Jewish philosopher and theologian.
halakhic authorities. Schechter, Solomon (1850–1915). Anglo-German
Kallir, Elazar (6th century). Resident of Tiberias Jewish scholar and a founder of the Conservative
in the Land of Israel and prolific author of many movement in America.
classical piyyutim. Italian and German rites pre- Shmelke of Nikolsberg (1726–1778). Rabbi Shmuel
serve part of his work. Shmelke, early H.asidic master.
Katznelson, Yitzhak (1886–1944). Yiddish poet Simh.ah Bunam (1765–1827). Rabbi Simh.ah Bunam
and dramatist, murdered in Auschwitz. Bonhart of Przysucha, a H.asidic master.
Kook, Abraham Isaac (1865–1935). Modern mystic Solomon bar Samson (11th–12th century). Euro-
who served as the first Ashkenazic Chief Rabbi of pean Jew who witnessed and, in Hebrew verse,
the Jewish community in the Land of Israel. chronicles the Crusades.
Luria, Isaac (1534–1572). Safed mystic. Innovator Sternharz, Nathan (1780–1845). Nah.man of
of the most influential system of Kabbalah in the Bratzlav’s closest disciple, who transcribed,
late Middle Ages. published, edited and embellished many of his
Maimonides, or Rambam (1135–1204). Moses ben instructor’s teachings.
Maimon. Born in Spain, died in Egypt. An inno- Szalet, Leon (1892–1958). Polish-born memoir-
vative philosopher and halakhist, author of The ist who survived Sachsenhausen concentration
Guide for the Perplexed and the Mishneh Torah. camp.
Many consider him the greatest medieval phi- Tussman, Malka Heifetz (1893–1987). Yiddish
losopher. poet who wrote mainly in the United States.
Mecklenburg, Jacob Tzvi (1785–1865). German Zangwill, Israel (1864–1926). English novelist and
rabbi. Author of an important siddur commen- essayist. One of the first Jewish writers in England
tary, Siddur Iyyun Tefillah. to gain prominence.
Menah.em Mendel of Kotzk (1787–1859). A revo- Ze’ev Wolf of Zhitomir (died 1800). H.asidic
lutionary H.asidic master who emphasized the de- preacher.
voted search for truth and inner purity.
Menah.em Mendel of Worka (Vorki) (1819–1868).
H.asidic master, son and successor of Yitzh.ak of
Vorki.
Menah.em Mendel of Rymanov (1745–1815). An
influential leader of H.asidism.
Menah.em Nah.um of Chernobyl (1730-1797).
H.asidic master, storyteller, and author.
Meshullam ben Kalonymus (10th century). Schol-
ar and poet credited for bringing Talmudic learn-
ing from Italy to Germany.
Molodowsky, Kadya (1894–1975). Polish-born Yid-
glossaries 463
Glossary of Books Sof’rim. Post-talmudic minor tractate related to the
laws of Soferut (the occupation of a ritual scribe),
Avot of Rabbi Natan. One of the so-called Minor including laws relating to prayer. Perhaps written
Tractates of the Talmud. A commentary on an in the 8th century.
early version of the Mishnah tractate Avot, prob- Talmud. The central work of rabbinic literature,
ably compiled in the 3rd century. comprising two parts: the Mishnah, and the
Babylonian Talmud. See Talmud. discussions based on it (known in Aramaic as
Ecclesiastes Rabbah. Midrash on the Book of Ec- Gemara). Of the Talmud’s two versions, the
clesiastes, compiled between the 8th century and earliest—called variously the Jerusalem Talmud,
the 10th century. Talmud Yerushalmi, or Palestinian Talmud—was
Genesis Rabbah. Midrash on Genesis, edited in compiled in the Land of Israel in the 5th century.
the land of Israel probably around the beginning The later version—the Babylonian Talmud, or
of the 5th century. Talmud Bavli—is much larger and has been con-
Heikhalot Rabbati. A Jewish mystical text from the sidered more authoritative. It reflects discussions
early first millennium C.E. that took place in the Babylonian academies and
Leviticus Rabbah. Midrash on the Book of Leviti- was compiled in the 6th and 7th centuries.
cus, probably composed in the 5th century in the Tanna D’vei Eliyyahu. A mystical work of Midrash
Land of Israel. composed by the 10th century.
Mekhilta Pish.a. A section of the 2nd-century mi- Yalkut Shimoni. A 13th-century European compi-
drashic work Mekhilta d’Rabbi Ishmael, dealing lation of midrashim on the entire Bible.
with the Passover, Exodus 12:1–13:16. Zohar. The central text of Jewish mysticism, as-
Mekhilta Shirata. A section of the 2nd-century cribed to Shimon bar Yohai and compiled by a
midrashic work Mekhilta d’Rabbi Ishmael, com- circle of Spanish Kabbalists headed by Moses de
menting on the Song of Moses, Exodus 15. Leon in the late 13th century.
Midrash Hagadol. An anonymous 14th-century
collection of midrashim on the Torah. Glossary of Historical Figures
Mishnah. The collection of rabbinic teachings ed-
ited in the Land of Israel about 225 C.E. by Judah Whose Work We Quote
the Prince. Organized by subject matter and deal- Abraham of Slonim (1804–1884). Abraham ben
ing with both ritual and civil law, it became the Isaac Weinberg. Founder of the H.asidic dynasty
basis for all subsequent developments within Jew- of Slonim.
ish law. Abudarham, David (14th century). Author of a
Mishneh Torah. Code of Jewish law written by siddur commentary published in 1340 in Seville.
Moses Maimonides in the late 12th century. Arama, Isaac (ca. 1420–1494). Spanish rabbi and
Numbers Rabbah. Midrash on Numbers compiled philosopher.
in the late Middle Ages. Baeck, Leo (1874–1956). German-born rabbi,
Pesikta of Rav Kahana. A collection of sermonic scholar, and theologian. Leader of German Re-
material for Festivals and special Sabbaths, per- form Jewry. Survivor of Theresienstadt concen-
haps compiled in the 8th century. tration camp.
Pesikta Rabbati. Similar in form and content to Benjamin son of Abraham min Ha-anavim (13th
Pesikta of Rav Kahana but compiled at least a century). Jewish Italian writer who composed
century later. many piyyutim.
Pirkei Avot. A tractate of the Mishnah, distinc- Bialik, H.ayim Nah.man (1873–1934). Pioneer of
tively formatted as a series of sayings attributed to modern Hebrew poetry.
various rabbis. Buber, Martin (1878–1975). Religious philosopher
Pirkei D’rabbi Eliezer. A 9th-century work of Mi- and popularizer of H.asidic life.
drash attributed to Rabbi Eliezer ben Hyrcanus. Danziger, Abraham (1748–1820). Rabbi. Author
Sifra. Early Midrash on Leviticus, probably com- of H.ayyei Adam, a popular compendium of Jew-
piled in the 2nd or 3rd century. ish law.
Sifre Deuteronomy. Midrash on Deuteronomy, David HaCohen (1887–1972, the Land of Israel).
probably compiled in the 2nd or 3rd century. Known as the Nazir, he was a student of Abra-
Sifre Numbers. Midrash on Numbers, probably ham Isaac Kook and one of the chief propaga-
compiled in the 2nd or 3rd century. tors of his teacher’s work.
462 glossaries
Pages 90, 269: Thankfulness. Abraham Joshua Heschel, Moral Gran- Pages 138, 306, 402: Would That Your People. André Ungar, in Siddur
deur and Spiritual Audacity. Sim Shalom, ed. Jules Harlow.
Pages 91, 270: The Blessings of Peace. From Midrash Sifrei Numbers, in Pages 139, 311, 406: May My Tongue Be Innocent. André Ungar, in Sid-
Reuven Hammer, Or Hadash (Shabbat). dur Sim Shalom, ed. Jules Harlow.
Pages 96, 274: What Torah Means. Jacob Petuchowski, Ever Since Sinai: Pages 139, 307: O God, from whom. André Ungar, in Siddur Sim Shalom,
A Modern View of Torah. ed. Jules Harlow.
Pages 97, 275: Avinu Malkeinu. Nathan Sternharz (trans. Jules Harlow), Page 141: The Individual Worshipper and Public Prayer. Adin Steinsaltz,
in Mah.zor for Rosh Hashanah and Yom Kippur, ed. Jules Harlow. | A Guide to Jewish Prayer.
As Soon As the Torah Scroll. The Zohar, part 2, 206a (trans. David Page 144: Piyyut for Musaf of Rosh Hashanah. Admiel Kosman (trans.
Goldstein), in The Wisdom of the Zohar: An Anthology of Texts, ed. Aubrey L. Glazer), from Alternative Prayerbook for 71 Poems.
Isaiah Tishby. Pages 148, 319: I Believe. Yehuda Amichai (trans. Edward Feld), “Elim
Pages 98, 276: A Personal Meditation. Navah Harlow, “Private Medita- Mith.al’fim, Ha-t’fillot Nish’arot La-ad,” from Patu-ah. Sagur Patu-ah..
tion,” in Mah.zor for Rosh Hashanah and Yom Kippur, ed. Jules Har- | Belief. Martin Buber.
low. Pages 152, 304: The Sacrifices of God. Piska 24:5 by R. Kahana (trans.
Pages 99, 183, 277, 362: The Public Reading of Torah. Raymond Scheind William G. Braude and Israel J. Kapstein), in Pesikta De-rab Kahana,
lin, “Judaism Is My Art Form,” in The Unfolding Tradition: Jewish ed. William G. Braude.
Law After Sinai, ed. Elliot Dorff. Pages 154: Tikkun Olam—The Repair of the World. Menachem Mendel
Pages 100, 278: Liturgical Practice. Abraham Zvi Idelsohn, Jewish Schneerson.
Music In Its Historical Development. Pages 155: The Thread. Denise Levertov, Poems 1960–1967.
Page 103: Here I Am. Adele Berlin and Marc Zvi Brettler, eds., The Jew- Pages 159: The Broken Tablets. Rodger Kamenetz, The Lowercase Jew.
ish Study Bible. Pages 160: On Linking the Generations. Abraham Joshua Heschel, Who
Page 104: Verse 5. Then Abraham Said to His Servants. Adele Berlin Is Man? and Moral Grandeur and Spiritual Audacity.
and Marc Zvi Brettler, eds., The Jewish Study Bible. | Do Not Raise Pages 161: God Does Not Forget Those. Rachel Kahn-Troster.
Your Hand Against the Boy. Abraham Joshua Heschel, Moral Gran- Pages 163-4: Will Forgiving and Graceful Days Yet Come. Leah Gold-
deur and Spiritual Audacity. berg (trans. Edward Feld et al.), from Al Hapriha. | Night Visitors.
Page 105: Where is Sarah? Ellen Frankel, Five Books of Miriam. | Heri- Kadya Molodowsky (trans. Kathryn Hellerstein), Paper Bridges:
tage. H.ayim Gouri, “Heritage,” in The Penguin Book of Hebrew Verse, Selected Poems of Kadya Molodowsky.
ed. T. Carmi. Pages 169, 357: Three Days Before. Pesikta Rabbati, Piska 35, from
Pages 106, 282: The Holy Day Sacrifice. Babylonian Talmud Megillah, Francine Klagsbrun, Voices of Wisdom: Jewish ideals and ethics for
(trans. Jules Harlow), in Mah.zor for Rosh Hashanah and Yom Kippur, everyday living.
ed. Jules Harlow. Pages 175, 249: Adon Olam. Adapted from Reuven Hammer, Or Ha-
Page 109: Sarah’s Laughter and Hannah’s Prayer. Francine Klagsbrun, dash (Shabbat).
“Sarah and Hannah: The Laughter and the Prayer,” in Beginning Pages 180, 396: Adonai Has Assured a Redeemer. Reuven Hammer,
Anew, ed. Gail Twersky Reimer and Judith A. Kates. “Kedusha D’Sidra” in Or Hadash (Shabbat).
Page 110: What Do We Pray For? Zvi Freeman, “Chana’s Prayer,” www. Pages 190, 378: Chosenness. Henri Atlan, “Chosen People,” in Con-
chabad.org. temporary Jewish Religious Thought, ed. Arthur A. Cohen and Paul
Page 115: Mi She-beirakh. Lyrics by Debbie Friedman. Mendes-Flohr.
Pages 117, 288: An Alternative Prayer for Our Country. Adapted from Page 199: Lighting the Yahrzeit Candle. Merle Feld.
Louis Ginzberg, “A Prayer for Our Country,” in Siddur Sim Shalom, Page 200: Meditation Before Yom Kippur for One Who Cannot Fast.
Jules Harlow, ed. Simkha Y. Weintraub, in Paul Steinberg, Celebrating the Jewish Year:
Page 118: Soundless. Everett Gendler, “The Consciousness of Time.” | Rosh Hashanah, Yom Kippur, Sukkot, ed. Janet Greenstein Potter.
Meditation Before Shofar Blowing. Hershel J. Matt, Mahzor Hadash. Page 202: Wearing a Tallit. Reuven Hammer, Entering Jewish Prayer:
| In Your Great Mercy. From Mah.zor for Rosh Hashanah and Yom Kip- A Guide to Personal Devotion and the Worship Service | The Mean-
pur, ed. Jules Harlow. | Listening. The Nazir HaRav David Cohen ing of the Day. Jonathan Magonet, “Meditation,” in Forms of Prayer
(adapted and trans. Aubrey Glazer), from Ha-n’vu’ah: Ha-higgayon for Jewish Worship III: Prayers for the High Holy Days, eds. Jonathan
Ha-ivri Ha-sh’mi’i. | The Shofar. Esther Ettinger, “Ha-shofar,” in Magonet and Lionel Blue. | Entering Community. Reuven Hammer,
Hayyei Burganiyyim L’hafli. Entering Jewish Prayer: A Guide to Personal Devotion and the Wor-
Pages 123, 298: God Gave Adam a Secret. Elie Wiesel, Messengers of ship Service.
God: Biblical Portraits and Legends. Page 203: A Prayer for Purity. Abraham Danziger (adapted Edward
Pages 125, 300, 398: Help Me, O God, to Pray. André Ungar, in Siddur Feld). | Forgiveness Is Not Forgetting. Charles Klein, “How to For-
Sim Shalom, ed. Jules Harlow. give When You Can’t Forget,” in Women’s League Outlook, Fall
Pages 128, 152, 324: Our Sacrifice. Mordecai Kaplan and Eugene Kohn, 1996.
Sabbath Prayer Book with a Supplement Containing Prayers, Read- Page 204: A Meditation on Kol Nidrei. Ze’ev Falk (trans. Stanley
ings and Hymns and with a New Translation. Schechter), in Mah.zor for Rosh Hashanah and Yom Kippur, ed. Jules
Pages 129, 152, 324: May It Be Your Will. From Siddur Va’ani Tefilati, ed. Harlow. | Kol Nidrei. Merle Feld, Finding Words.
Simchah Roth, trans. Edward Feld et al. Page 205: A Deathless Prayer. Leon Szalet (trans. Catherine Bland Wil-
Page 129: Israel and the World. Martin Buber, The Origin and Meaning liams), Experiment “E”.
of Hasidism. Page 206: Yom Kippur and Shabbat. Or HaMeir, retold by S. Y. Agnon,
Page 130: God’s Sovereignty. Abraham Joshua Heschel, God in Search of Days of Awe.
Man. | How to Serve God. Rabbi Baer of Radoshitz, in Martin Buber, Page 210: Redemption: Interpretive Reading. Chaim Stern, Gates of
Hasidism and Modern Man. Repentance: The New Union Prayerbook for the Days of Awe.
Pages 131, 156: Establishing in the World. Arthur Green, These Are the Page 211: God’s Presence. Merle Feld.
Words: A Vocabulary of the Jewish Spiritual Life. Pages 224, 383: B’oto Erev Muzar / In That Strange Night. Zelda
Pages 132, 305: Our God, Our Ancestor’s God. André Ungar, in Siddur Schneerson Mishkovsky (trans. Edward Feld), Shirei Zeldah.
Sim Shalom, ed. Jules Harlow. Page 225: Body and Soul. Abraham Joshua Heschel, Man Is Not Alone:
Pages 133, 160: Remember. David Kraemer, in Sh’ma: A Journal of Jew- A Philosophy of Religion.
ish Responsibility, April 26, 1996. Page 233: On Your Wings. Edward Feld.
Page 135: Meditations on Redemption. Leo Baeck (trans. Irving Howe Page 235, 382: We Betray. Joseph Ber Soloveitchik and Hayyim Volo-
and Victor Grubwieser), The Essence of Judaism. zhin, Yom Kippur Mah.zor, ed. Arnold Lustiger and Michael Taubes.
Page 136: Revelation Is of the Past. Will Herberg, Judaism and Modern | Who Are We. Nina Beth Cardin.
Man. Page 236: All Our Secrets. in Mah.zor for Rosh Hashanah and Yom Kip-
Page 137: The Shofar Has Revelatory Power. Jan Uhrbach. pur, ed. Jules Harlow.
Page 2: To Seek Renewal. Hershel J. Matt, Mahzor Hadash. | This Page 52: Taste and See How Good Adonai Is. Joseph Ber Soloveitchik,
Rosh Hashanah. Chaim Stern, Gates of Repentance: The New Union Out of the Whirlwind, vol. 3, and Worship of the Heart, vol. 2.
Prayerbook for the Days of Awe. Page 53: Psalm 90—A Poetic Rendering. Stephen Mitchell, A Book of
Page 3: Now Is the Time for Turning. Jack Riemer, New Prayers for the Psalms: Selected and Adapted from the Hebrew.
High Holy Days. Page 54: I Know Not Your Ways. Malka Heifetz Tussman (trans. Marcia
Pages 4, 206: Psalm 93—An Interpretive Translation. Edward Feld. Falk), With Teeth in the Earth.
Page 5: Beginning to Pray. Harold Schulweis, Shalom Aleichem! Alei Page 55: Idols. Abraham Joshua Heschel, God in Search of Man.
chem Shalom! Page 56: Exodus. Michael Walzer, Exodus and Revolution.
Pages 5, 207: God and Nature: An Interpretive Translation. André Un- Page 58: Psalm 92—An Interpretive Translation. Stephen Mitchell, A
gar, in Siddur Sim Shalom, ed. Jules Harlow. Book of Psalms: Selected and Adapted from the Hebrew. | Lines “but
Pages 6, 208: Faith. Abraham Joshua Heschel, Man’s Quest for God. every secret . . . wrong is redressed,” Ralph Waldo Emerson, “Com-
| Sh’ma: Declaration of Faith. Marcia Falk, The Book of Blessings: pensation,” in Essays: First Series. | Line “in the depths all becomes
New Jewish Prayers for Daily Life, the Sabbath, and the New Moon law,” Rainer Maria Rilke (trans. Stephen Mitchell), Letters to a
Festival. Young Poet.
Pages 7, 209: Faithfulness: An Interpretive Translation. André Ungar, Page 59: Psalm 93—An Interpretive Translation. Stephen Mitchell, A
in Siddur Sim Shalom, ed. Jules Harlow. Book of Psalms: Selected and Adapted from the Hebrew.
Page 8: A Prayer for Redemption. Richard N. Levy, On Wings of Awe. Pages 60, 179: Day In, Day Out. “Challonot,” Miriam Baruch Halfi
Pages 9, 212: And Rested. Reuven Hammer, Or Hadash (Shabbat). | (trans. Edward Feld et al.), Kimmahon.
Shabbat. Lawrence Kushner, The Book of Words: Talking Spiritual Page 62: The Sun Lit a Wet Branch. Zelda Schneerson Mishkovsky
Life, Living Spiritual Talk. (trans. Marcia Falk), The Spectacular Difference: Selected Poems.
Page 9: Peace. Edward Feld. Page 63: Psalm 150—A Rendering. Stephen Mitchell, A Book of Psalms:
Pages 11, 187, 213, 374: Meditation on Prayer. Isaac Arama, trans. Robert Selected and Adapted from the Hebrew.
Scheinberg. Page 66: Miracles. Martin Buber, Moses: The Revelation and the Cov-
Pages 12, 188, 214, 375: A Meditation on Immortality. Robert Scheinberg. enant.
Pages 13, 87, 126, 149, 189, 215, 258, 301, 321, 377, 400, 412: U-v’khein. Page 69: The Life of the Soul. Reuven Hammer, Or Hadash (Shabbat).
Reuven Hammer, Entering the High Holy Days. Page 70: Out of the Depths: Mimma’amakim. Herman Kieval, The High
Pages 13, 189, 215, 377: May All Be Bound Together. Martin Buber, Israel Holy Days: Book One: Rosh Hashanah. | The Words We Speak, Abra-
and the World: Essays in a Time of Crisis. ham Joshua Heschel, Man’s Quest for God.
Pages 14: You Have Chosen Us. David Wolpe, Why Be Jewish? Page 71: Prayer. Abraham Joshua Heschel, Moral Grandeur and Spiri-
Pages 16, 193, 218, 388: The Blessing of Shalom. Hershel J. Matt, by ar- tual Audacity.
rangement with Media Judaica. Page 72: Almighty, Blessed. Joel L. Hoffman, My People’s Prayer Book:
Pages 17, 139: Yehi Ratzon/Creator of Beginnings. From Sha’arei Tziyon Traditional Prayers, Modern Commentaries, Vol. 1: The Sh’ma and Its
(Prague, 1662), adapted and trans. Jules Harlow, in Mah.zor for Rosh Blessings ed. Lawrence A. Hoffman | Renewing Creation, Daniel C.
Hashanah and Yom Kippur, ed. Jules Harlow. Matt, God and The Big Bang: Discovering Harmony Between Science
Pages 20–1: B’reishit. Merle Feld, Finding Words. and Spirituality. | The Sense of Wonder, Abraham Joshua Heschel,
Page 21: Khavatselet ha-Sharon/The Rose of Sharon. Zelda Schneerson Man Is Not Alone: A Philosophy of Religion. | From the Zohar, Daniel
Mishkovsky (trans. Edward Feld), Shirey Zelda. C. Matt, The Essential Kabbalah.
Page 22: In Your Image. Myriam Kubovy (trans. Alan Lettofsky, He- Page 75: Angels. Adin Steinsaltz, trans. Yehuda Hanegbi, The Thirteen
brew; trans. Amy Gottlieb, English), “Si tu ne nous avais pas crées, Petalled Rose.
mon Dieu,” from Monologues Avec Dieu. Page 76: God’s Love. Richard N. Levy, On Wings of Awe. | Unify Our
Page 23: Y’hi Ratzon Mil’fanekha / May It Be Your Will. Chaim Stern, Hearts. Ze’ev Wolf of Zhitomir, from “Chasidism,” commentary by
Gates of Repentance: The New Union Prayerbook for the Days of Awe. Lawrence Kushner and Nehemia Polen, in My People’s Prayer Book:
Pages 26, 247: The Blessing of Memory. Chaim Stern, Gates of Prayer. Traditional Prayers, Modern Commentaries Vol. 1: The Sh’ma and Its
Pages 27, 248: Do Not Hide Your Face From Me. Robert Alter, The Book Blessings, ed. Lawrence A. Hoffman.
of Psalms: A Translation With Commentary. Page 77: Monotheism. Judith Plaskow, in My People’s Prayer Book:
Page 27: To Hold on to Life. Simh.ah Bunam, “To Clutch at Life,” in Traditional Prayers, Modern Commentaries, Vol. 1: The Sh’ma and Its
Martin Buber and Olga Marx, Tales of the Hasidim, vol. 2. | Psalm 27. Blessings, ed. Lawrence A. Hoffman.
Benjamin Segal, “Where Liturgy and Bible Meet: Psalm 27, for the Page 78: Redemption. Michael Walzer, Exodus and Revolution.
Time of Repentance,” in Conservative Judaism 54:4. Page 79: Renewing the Miracle of Redemption. Hershel J. Matt, by ar-
Pages 28, 250: Yigdal. Macy Nulman, The Encyclopedia of Jewish rangement with Media Judaica. | Redemption. Martin Buber and
Prayer. Olga Marx, Ten Rungs, Hasidic Sayings, The Schocken Library,
Page 30: With These Lights. Mitchell Silver, Respecting the Wicked vol. 8.
Child: A Philosophy of Secular Jewish Identity and Education. | Page 80: What the Exodus Taught. Michael Walzer, Exodus and Revolu-
T’h.innah for Today. Merle Feld. | La Orasion De La Mujer/The tion.
Woman’s Prayer. Lyrics by Flory Jagoda. Page 81: Prayer. Abraham Joshua Heschel, Man’s Quest for God.
Page 31: Two Personal Prayers for the New Year. Bernard Raskas. Page 83: Images of God. Elliot Dorff, Knowing God: Jewish Journeys
Page 34: The Effect of Prayer. Reuven Hammer, Or Hadash (Shabbat). to the Unknown. | The Crown of Glory, adapted from Solomon Ibn
Page 44: Love Me. Malka Heifetz Tussman (trans. Marcia Falk), in Gabirol (trans. Peter Cole), Selected Poems of Solomon Ibn Gabirol.
With Teeth in the Earth. Pages 86, 257: Kedushah. Reuven Hammer, Or Hadash (Shabbat).
Page 45: Psalms. Nahum M. Sarna, On the Book of Psalms: Exploring Page 87: Many Faiths, One God. Abraham Joshua Heschel, Moral
the Prayers of Ancient Israel. Grandeur and Spiritual Audacity.
Page 48: Spiritual Living. Abraham Joshua Heschel, Who Is Man? Pages 88, 216: You Have Chosen Us. Leo Baeck (trans. Albert H.
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