Siddur Davar Ḥadash an inclusive, nondenominational siddur Ashkenazi Rite assembled by brin solomon [it/itself] Volume I: Shabbat and Festivals last revised 28 April, 2024, 11:32am ET Self-published in New York City. First released in 2021/5781. This is a living document. The latest revision was made 28 April, 2024, 11:32am ET. This work is entirely in the public domain, with the exception of a few passages whose copyright information is included as they appear. The cover artwork is by Jay Smith. This document contains a variety of names of G-d, including the Tetragrammaton, in fully written-out form. Please be aware of that if you decide to print out this document. It is a holy text. (after Zoe Leonard) i want a different Judaism i want a Judaism for the broke and the broken, the mad (as in crazy) and the mad (as in furious at the injustices of the world). i want a Judaism that understands how power works, that isn’t afraid to call shit out, and won’t settle for symbolic pablum. i want a Judaism without cops at the door, a Judaism that *means it* when it says “let all who are hungry come in and eat”. i want a Judaism that Black Jews built from the ground up, that trans Jews built from the ground up, that disabled Jews built from the ground up, that converts built from the ground up, that everyone who was told they ~weren’t Jewish enough~ or ~weren’t Jewish the right way~ or who’s been pushed to the margins or out of Jewish life altogether got together and built from the ground up. i want a decolonial Judaism, a Judaism for a free Palestine. i want a Judaism with a rabbi who wasn’t ordained by a staid professional school, but by the very people that rabbi serves, not because of book learning, but because that rabbi can speak with urgency and practicality to the very needs of those congregants’ lives. i want a rabbi who’s not from the professional-managerial class. i want a rabbi who’s been left to rot in the belly of the carceral state and made it out anyway. i want a rabbi who’s been evicted, a rabbi with convictions. i want a rag-tag Judaism, a DIY Judaism, a Judaism of come-as-you-are. i want a Judaism of kitsch and camp and holy earnestness, of found things, of improvised things, of doing the best you can with what you have, because you can’t get your hands on the “right” stuff, so this will have to do. i want a Judaism of messes, of imperfections, a Judaism for the messy ones, the bitter ones, the caustic ones. i want a Judaism that says what it means in plain terms instead of hiding behind vaguenesses for the illusion of consensus. i want a Judaism that’s down to make mischief, that knows how to genuinely heal. i want an arsonist Judaism that knows when the entire rotten system simply must be burned. i want a Judaism of new prayers, of new poems, of old prayers fitted with new forms. i want a Judaism for the new century, the new millennium, the new world that is struggling mightily, even now, to be born, whose outlines we can only very faintly glean, but whose breath, on a still day, we can almost hear. i want a Judaism that brings that world closer to being this is the Judaism that i want and if this isn’t possible, i want to know why Table of Contents Introduction (line 258) How to Use this Siddur (Plain Text) (line 480) Acknowledgements (line 539) The Friday Evening Service (line 549) - Introductory Verses (line 551) - Candlelighting for Shabbat (line 667) -- Shalom Aleikhel (line 686) - Qabalat Shabat (line 748) -- Psalm 95 (line 752) -- Psalm 96 (line 829) -- Psalm 97 (line 921) -- Psalm 98 (line 1,013) -- Psalm 99 (line 1,084) -- Psalm 29 (line 1,158) -- Ana bəKhó’aḥ (line 1,239) -- Ləkheh Dodeti (line 1,273) -- Psalm 92 (line 1,512) -- Psalm 93 (line 1,613) -- Ḥatzi Qadish (line 1,661) - Passages for Study (line 1,737) - Ma’ariv (line 2,053) -- The Call to Prayer (line 2,055) -- The Shəma and Her Blessings (line 2,073) --- The Blessing for Evening (Historical) (line 2,077) --- The Blessing for Evening (Contemporary) (line 2,132) --- The Blessing for Love (line 2,193) --- The Shəma (line 2,245) --- The Blessing for Liberation (Historical) (line 2,324) --- The Blessing for Liberation (Contemporary) (line 2,375) --- The Blessing for Rest (line 2,511) -- The Commandment to Observe (line 2,575) -- Ḥatzi Qadish (line 2,616) -- HaTəfilah for Shabbat Evening (line 2,694) -- Symbolic Repetition of haTəfilah (line 3,364) -- Prayer for Healing (line 3,544) -- Prayer for Awareness (line 3,614) -- Qadish Shaleim (line 3,678) - Concluding Prayers (line 3,816) -- Qidush in the Synagogue (line 3,820) -- Aléinu (line 3,994) -- Mourner’s Qadish (line 4,182) -- Psalm 27 (line 4,300) - Concluding Verses (line 4,427) - Counting the Ómer (line 4,589) Qidush at Home (line 4,911) - Shalom Aleikhel (line 4,915) - Iyov 28 (line 4,979) - Anshet Ḥéifetz (line 5,121) - Blessing the Children (line 5,263) - Friday Evening Qidush (line 5,319) The Festival Evening Service (line 5,511) - Candlelighting for Ḥanukah (line 5,513) - Candlelighting for Festivals (line 5,570) - Qabalat Ḥag (line 5,616) -- Psalm 133 (line 5,620) -- Psalm 121 (line 5,655) -- Psalm 122 (line 5,711) -- Psalm 126 (line 5,776) -- Psalm 127 (line 5,832) -- Psalm 43 (Beginning of Pésaḥ) (line 5,890) -- Psalm 66 (End of Pésaḥ) (line 5,959) -- Psalm 111 (Shavu’ot) (line 6,109) -- Psalm 84 (Sukot) (line 6,187) -- Psalm 65 (Shəmini Atzéret) (line 6,295) -- Psalm 119 (Simḥat Torah) (line 6,415) - HaTəfilah for Festivals (line 6,559) - Concluding Prayers (line 7,662) -- Qidush for Festival Evenings (line 7,664) - Haqafot for Simḥat Torah (line 7,957) The Bedtime Shəma (line 8,230) - Introductory Meditations (line 8,234) - The Shəma (line 8,321) - Psalm 91 (line 8,361) - Psalm 3 (line 8,468) - Blessings for Rest (line 8,524) - Biblical Passages (line 8,645) - Mantras (line 8,742) - Psalm 128 (line 8,800) - Éden Olam (line 8,858) The Shabbat and Festival Morning Service (line 8,923) - Greeting a New Day (line 8,927) -- On Waking (line 8,929) -- Preparing to Worship (line 9,091) -- Entering Community (line 9,354) - Morning Blessings (line 9,548) -- Birkot haSháḥar (line 9,550) -- Dread of Heaven (line 9,813) -- Decolonization (line 10,000) -- Passages for Study (line 10,079) -- Psalm 30 (line 10,418) - Pəsuqei dəGilah (line 10,505) -- Bərukheh She’aməreh (line 10,509) -- 1 Chronicles 16:8–36 (line 10,593) -- Verses of Reconciliation (Roməmol SHƏKHINAH) (line 10,783) -- Psalm 100 (line 10,942) -- Psalms for Holy Days (line 10,984) --- Psalm 19 (line 10,988) --- Psalm 34 (line 11,092) --- Psalm 90 (line 11,231) --- Psalm 91 (line 11,352) --- Psalm 135 (line 11,459) --- Psalm 136 (line 11,601) --- Psalm 33 (line 11,766) --- Psalm 92 (line 11,907) --- Psalm 93 (line 12,008) -- Verses of Exaltation (Yəhi khəvod) (line 12,054) -- Ashrei (line 12,169) -- Psalm 146 (line 12,331) -- Psalm 147 (line 12,414) -- Psalm 148 (line 12,548) -- Psalm 149 (line 12,649) -- Psalm 150 (line 12,714) -- Coda to the Psalms (line 12,763) -- Vayváreikh David (line 12,796) -- Todat haYam (line 12,812) -- Nishmat kol ḥayetkhe (line 12,944) -- Shokhéneh ad marom (line 13,152) -- Yishtabaḥ (line 13,238) -- Psalm 130 (line 13,298) -- Ḥatzi Qadish (line 13,358) - Shaḥarit (line 13,434) -- The Call to Prayer (line 13,436) -- The Shəma and Her Blessings (line 13,454) --- The Blessing for Morning (Shabbat) (line 13,460) --- The Blessing for Morning (Weekday) (line 13,712) --- The Blessing for Love (line 13,976) --- The Shəma (line 14,079) --- The Blessing for Liberation (line 14,160) -- HaTəfilah for Shabbat Morning (line 14,404) -- Qadish Shaleim (line 15,423) - The Shabbat and Festival Morning Torah Service (line 15,561) -- Removing the Torah (line 15,567) -- Reading the Torah (line 16,001) --- Mi sheBeirəkhe Blessings (line 16,150) --- Lifting and Wrapping the Torah (line 16,634) --- Haftarah Blessings (line 16,652) --- Communal Blessings (line 16,892) --- Blessing the New Month (line 17,137) -- Ashrei (line 17,256) -- Returning the Torah (line 17,416) -- Ḥatzi Qadish (line 17,674) - Musaf for Shabbat (line 17,752) -- HaTəfilah for Shabbat Musaf (line 17,754) -- Qadish Shaleim (line 19,011) - Concluding Prayers (line 19,147) -- Ein kEilohéinu (line 19,151) -- A Final Passage for Study (line 19,175) -- Aléinu (line 19,185) -- Psalms for Marking Time (line 19,371) --- Psalm 104 (line 19,375) --- Psalm 27 (line 19,618) -- Mourner’s Qadish (line 19,747) - Concluding Verses (line 19,867) - Qidush for Shabbat and Festival Mornings (line 20,162) Additions to the Morning Service (line 20,269) - HaTəfilah for Hoshana Rabah (line 20,271) - Taking the Lulav (line 21,281) - Haleil (line 21,379) -- Psalm 113 (line 21,400) -- Psalm 114 (line 21,462) -- Psalm 115 (line 21,517) -- Psalm 116 (line 21,641) -- Psalm 117 (line 21,775) -- Psalm 118 (line 21,795) - Hoshanot (line 22,105) - Yizkəreh (line 24,136) -- Introductory Meditations (line 24,140) -- Prayers for the Dead (line 24,191) -- Concluding Meditations (line 24,320) -- Mourner’s Qadish (line 24,394) - Musaf for Festivals (line 24,514) -- HaTəfilah for Festival Musaf (line 24,516) --- Təfilat Tal (line 24,662) --- Təfilat Géshem (line 24,803) - Daily Psalms (line 26,169) -- Psalm 24 (line 26,171) -- Psalm 48 (line 26,259) -- Psalm 82 (line 26,353) -- Psalm 94 (line 26,420) -- Psalm 81 (line 26,603) -- Psalm 93 (line 26,724) Blessings over Food (line 26,776) - Blessings before the Meal (line 26,778) - Birkat haMazon (line 26,864) - Grace after Special Foods (line 27,591) - Grace after Other Foods (line 27,772) The Shabbat and Festival Afternoon Service (line 27,794) - Ashrei (line 27,796) - Uva ləTziyon (line 27,954) - Ḥatzi Qadish (line 28,182) - The Shabbat Afternoon Torah Service (line 28,260) -- Removing the Torah (line 28,278) -- Reading the Torah (line 28,353) -- Returning the Torah (line 28,500) -- Ḥatzi Qadish (line 28,677) - HaTəfilah for Shabbat Afternoon (line 28,753) - Tzidqatəkhe tzédeq lə’olam (line 29,601) - Qadish Shaleim (line 29,629) - Concluding Prayers (line 29,765) -- Aléinu (line 29,767) -- Mourner’s Qadish (line 29,953) Havdalah (line 30,071) Blessing the New Moon (line 30,437) Appendix A: Alternate Passages (line 30,785) - Traditional Shabbat Evening Study Passages (line 30,787) - An Alternative Central Prayer (line 30,853) - Traditional Morning Service Study Passages (line 30,892) Appendix B: Notes on the Text (line 31,196) Appendix C: Nonbinary Hebrew (line 31,270) - A Proposal for Nonbinary Aramaic (line 31,561) Colophon (line 31,620) A final benediction (line 31,624) Introduction Sometimes, people who are opposed to changing ritual and liturgical practices to be more in line with contemporary values say things like, “Well, if you’re going to change one thing, why not change everything you don’t like?” And the obvious rejoinder to that is yeah, actually, why *not* change everything you don’t like? — Rabbi Steven Philp over Shabbat lunch one day at CBST What this Siddur Is This siddur is at once a practical prayerbook and a piece of art. Which is to say that it is both a siddur like any other and also an attempt to imagine a fragment of another world. This project began in 2020 with an idle thought that it would be convenient to have a siddur that could be freely distributed online with no copyright restrictions so that friends putting together livestreamed Shabbat services unaffiliated with any synagogue or official movement could still have a text to use. But, of course, different movements of Judaism have made different decisions about the content and layout of the siddur over the years, to say nothing of various independent synagogues (especially those centering queer Jews), so this immediately raised the question of what kind of siddur I wanted to put together. I had been aware for some time of Lior Gross and Eyal Rivlin’s Nonbinary Hebrew Project, and it occurred to me that it might be worth putting it to use here. Most contemporary siddurim I know use de-gendered liturgy in the English translations, but their Hebrew remains firmly grammatically masculine, and putting together a siddur from scratch seemed like an excellent opportunity to explore a de-gendered Hebrew liturgy. I am deeply indebted to Lior and Eyal; this project could not have gotten off the ground without the crucial foundation of their prior work. But as I began to work on the project, it quickly became apparent that I wanted to change much more than the grammatical gender of references to G-d. Because in addition to assuming that all worshipers are men, the traditional liturgy also makes a number of other assumptions ripe for challenge. Not all worshipers can see or hear. Not all worshipers can stand, kneel, and bow. Not all worshipers yearn for the rebuilding of the Temple and the resumption of animal sacrifice there, nor is Judaism inherently superior to other faith traditions. Weren’t these things worth addressing alongside the grammatical gender of G-d? To be Jewish is to believe in the importance of language. G-d created the world using words; two of the Ten Commandments enjoin us to be scrupulous with our language; a quarter of the sins in the Yom Kippur confessional concern misused speech — over and over our tradition teaches that the words we use matter tremendously. Having passages that give us moral pause in our liturgy is no small matter, and it’s not a viable solution to suggest we merely skate over them as tho we don’t really mean our prayers. And so the scope of the project broadened. Instead of producing a merely de-gendered liturgy, I started trying to craft a fully de-stigmatized one. What would a fully inclusive liturgy be like? This siddur is an attempt to imagine one possible answer. What This Siddur Is Not A de-stigmatized liturgy, however, is not the same as a de-stigmatized Judaism. This siddur is a collection of prayer texts in Hebrew, Aramaic, and English; it is not a how-to guide for practicing Judaism in a way that fully includes all who wish to participate. Indeed, I’m not sure such a thing is even possible. At the most basic level, conflicting access needs are an unavoidable fact of life: The very same direct overhead lights that one congregant needs to read may cause another’s debilitating migraines. The fidget toy that one congregant needs to stay grounded may be a severe distraction to another congregant. A small, tight-knit shul can feel like a cozy spiritual home to insiders, but may feel alienating when a stranger attends for the first time; a large, expansive shul may feel welcoming to new members but less personalized in the long run. In some cases, creative thinking can lead to a solution that works for everyone, but in others these circles cannot be squared, and a choice to include one group will inevitably mean excluding another. The world is, bitterly, imperfect. And all this, of course, is to say nothing about the variety of Jewish practices and preferences that have grown up thruout the millennia of Jewish existence. Reform and Orthodox services differ, just as Ashkenazi and Mizraḥi customs and traditions differ, but these different cultures and worship styles are all vibrant and vital, and it would be a great loss if all this diversity were swept away in favor of some hyperstandardized One True Way Of Doing Judaism. As such, inclusive Jewish practices will vary from community to community. The ideal, in this as in so many things, is multiplicity: a wide array of synagogues all doing Judaism in their own way such that every Jew has access to congregations that meet their needs and preferences. This little book, obviously, cannot tell you how to do that. It is a collection of texts, nothing more, nothing less. About the Text In assembling this siddur, I’ve relied on the following primary reference points: - the Reconstructionist Kol Haneshamah siddur - the Conservative Lev Shalem siddur - the Koren Shalem siddur (Ashkenazi rite) At times, however, I have also referred to the following: - the Reform Mishkan T’filah siddur - Congregation Beit Simchat Torah’s B’chol L’vav’cha siddur - Siddur HaKohanot: A Hebrew Priestess Prayerbook - Adam Zagoria-Moffet and Isaac Treuherz’s Siddur Masorti - the PDF scan of a 1963 printing of the Sa’adiah Ga’on’s siddur hosted at www.hebrewbooks.org - the Siddur Ashkenaz text hosted under the “Liturgy” section of www.sefaria.org - various prayerbooks and prayer texts available thru the Open Siddur Project (www.opensiddur.org) For psalms and other Biblical passages, I have relied on the Jewish Publication Society’s Tanakh for the Hebrew text, referencing both the hard copy I own and the digital edition hosted by Sefaria. Between all these sources, I believe I have settled on an Ashkenazic rite that is defensible, tho not necessarily definitive.[1] [1] I have assembled an Ashkenazic rite because that is the practice I am familiar with; I did not think it was my place to attempt to create a liturgy for a community that I am not a member of. Where the sources I consulted have not been in unanimity on the text of a prayer or the order of prayers in the service, I have generally followed the majority of the siddurim available or, when there’s no clear consensus, followed the siddur that most closely matches the services I have attended. Absent the possibility of creating a preternatural, psychic text that shifts in advance to suit the preferences of every given reader in turn, this seemed the best path available. Within reason, I have tried to produce a full liturgy, including prayers that may not be familiar to everyone who opens this book. I have done this because my goal with this project is to make de-stigmatized versions of this liturgy as broadly available as possible, and that means, necessarily, making de-stigmatized versions of said liturgy to begin with. These prayers are included for those who wish to use them, but their inclusion is emphatically not meant to be normative; if it is not your practice to include a certain text or section that is included here, its inclusion should not be taken as implying that your practice is in any way wrong or lesser than a practice that uses it. It would break my heart if the wordiness of this text were ever taken to imply that a Jewish practice of few (or even zero) words is in any way less Holy than a wordy one. Indeed, more generally, the fact that something is fixed in specific words here should not be taken as implying any absolute certainty. I wish I could show you my doubts, my drafts, my hemming and hawing. I wish I could highlight all the places I dithered endlessly about changing something, where I’m still not sure I got it right, where I want second, third, fourth opinions on what I’ve tried to do. Take the texts in this siddur not as dicta handed down from on high but as suggestions, hypotheses, proposals, explorations: Perhaps it could be something like this? What do you think? About the Translation While the siddurim listed above were useful in seeing how others had approached the various challenges of translating the liturgy, and while I also made occasional use of Robert Alter’s translation when tackling Biblical passages, the translations in this volume are all my own and not specifically based on one particular extant translation or another. The Brown-Driver-Briggs Hebrew-English Lexicon was invaluable in picking out the nuances of Biblical texts, as was Marcus Jastrow’s Dictionary of the Targumim, the Talmud Bavli and Yerushalmi, and the Midrashic Literature for later Rabbinic Hebrew. The Gesenius-Kautzsch-Cowley Hebrew Grammar and Joüon-Muraoka Grammar of Biblical Hebrew were useful reference guides for untangling some of the more puzzling syntactical snarls. For the psalms specifically, I occasionally made reference to the commentaries in the Hermeneia and Yale Anchor Bible series. It is my profound belief that all languages are holy, and that the English versions of our prayers should be as vital and soul-stirring as the Hebrew. Above all else, then, I have tried to make the translations prayerful. I have tried to work in the joy I feel for English, the poetry I find in it in my non-liturgical work as a playwright and lyricist. I have tried to give the translations a force and urgency, tried to make them pulse with life in a way that offers layers of meaning to sit with and dig into. Sometimes I have reached for the holiness of elevated language and sometimes for the holiness of workaday words — I hope there is one turn of phrase here, at least, that catches your attention and opens a new way of engaging with the Divine. In addition to prayerfulness, I have tried to keep the translations close to the Hebrew. Much of my earliest Hebrew education came from simply comparing the Hebrew text of a prayer to its translation and trying to figure out which words meant what. So to that end, I have tried, wherever possible, to translate the same Hebrew word with the same English word — especially within the confines of a single prayer — and to keep the English syntax at least within spitting distance of the Hebrew. This means the English sometimes pulls away from idiomatic contemporary usage, but to me this unfamiliar lilt enhances the prayerfulness, pulling me away from the speech of my secular life and towards a special language of worship. This desire for a closeness to the Hebrew also extends to structural features of the language.[2] [2] And also to names. I dislike the practice of Anglicizing the names of Biblical figures. A name is a Holy thing, and it should not be lightly altered. Accordingly, the names of Biblical figures will be transliterated instead of given in their more familiar English equivalents: Mosheh, not Moses; Yəshayáhu, not Isaiah. Where the Hebrew rhymes, the English rhymes. Where the Hebrew has a tightly constrained number of words, the English does as well. When the Hebrew has an alphabetical acrostic, the English does too. This presents something of a difficulty, as the Hebrew and English writing systems have different numbers of letters. There’s no really good solution here, but what I’ve done is to ditch all the vowels in English other than the letter A. Conveniently, this brings English down to the same number of letters as Hebrew, and thus the two languages can be alphabetized in parallel. For the letter X, I’ve allowed myself the liberty of using words that begin with “ex-”, as precious few prayers discuss X-rays, xylem, or xenobiology. In several places, the Hebrew deploys acrostics that spell individual words instead of the full alphabet. These are somewhat trickier to accommodate, as English words are built very differently than Hebrew ones. To make these acrostics work, I have freely availed myself of all the letters of the words in the English translation, not just their initial ones, and that has allowed me to weave equivalents thru the English translation. In the PDF and HTML versions, all such acrostic devices, both full alphabets and isolated words, are marked by bold text in the translation and by a different font in the Hebrew. There is no running commentary on the translation, but Appendix B does provide a few notes on specific moments that I think warrant special attention. About the Changes The changes in this siddur are both minimal and maximal. They are minimal in that I’ve tried to preserve as much of the traditional liturgy as possible: I have not, by and large, gone thru ditching entire prayers or even sections of prayers, nor have I sought to reshape the architecture of the prayer service. There are many people doing such work, and it holds great potential for teaching us new ways of approaching our traditions, but it is not the work I am engaged with here. Here, I am staying as traditional as possible. I am doing this because I think it is useful to not cede traditional ways of doing Judaism to those who would exclude us from them. I do not want to leave behind the inherited liturgy as not worth making ours, not worth carrying with us into the second fifth of the twenty-first century. These traditional texts do not belong only to those who do not wish to make room for queerness, for disability, for feminism or mental illness or decolonization or race or anything else I’m trying to address with this work. They belong to all of us. How much of them can we carry forward intact? The changes are minimal in another sense, too: Even when changing things, I’ve striven to preserve as much of the original as I can, in terms not only of the underlying intent behind the literal words, but also in terms of the structural features of the text. I have striven to preserve alphabetical acrostics, rhyme schemes, syntactical parallelism, even syllable counts when replacing, rather than merely re-gendering, words in strictly metered contexts.[3] [3] I was a little laxer about this in prose contexts, but hopefully not egregiously so. In a few psalms, I could not find a way to preserve the exact syllable count, but I did the best I could. It is my hope that this will allow these new words to be used in place of the old ones with minimal disruption to familiar routines. I want these changes to be easy to adopt. The changes are maximal in that when I have been on the fence about whether something needs to be changed or not, I have erred on the side of changing it. I have striven to always answer the question “OK, but if I did ultimately want to change it, what could I change it to?” As such, this siddur is a deliberate, self-conscious overcorrection; there are almost certainly things I have changed that do not, in fact, need to be changed. To provide detailed notes thruout the siddur on all these changes would produce a running commentary longer than the text itself, which seems neither practical nor desirable. Rather than a detailed blow-by-blow, then, here is general overview of the kinds of changes I have made and the reasons for them. 1: Gender. First and foremost, all references to G-d have been changed to be grammatically gender neutral instead of grammatically masculine, following the nonbinary Hebrew system created by Lior and Eyal. This is far and away the most sweeping and omnipresent change from the traditional text in this siddur. I have also rendered references to angels and generic human beings in the same way, altho here I have made one slight deviation from Lior and Eyal’s work. Specifically, in the plural: Lior and Eyal propose a plural ending system built around ימוֹת ִ- | -imot. While I have nothing but respect for Lior and Eyal, this system proved unworkable in the siddur due to the number of extra syllables involved. As noted above, preserving syllable counts was important to me in this siddur, and it proved impossible to do so with the plural endings of their original system. Instead, I have used a plural ending system built around וֹל- | -ol, derived from the word כֹּל | kol | “all”. The ending may feel a little strange at first, but it ultimately allows for a much smoother substitution of de-gendered words for their gendered equivalents, and has the added side benefit of subtly moving away from implying that all nonbinary genders are a mixture of male and female.[4] [4] For a fuller accounting of the grammatical system used in this siddur, see Appendix C (line 31,270). I understand this third gender to be either specifically nonbinary or generically unmarked depending on the context. Which is to say it can be used for both specific people (or deities) who do not use grammatically masculine or feminine pronouns, or it may be used to refer to people whose gender is unknown or irrelevant. As such, I will frequently refer to it as the “common” gender, to distinguish it from the “masculine” and “feminine”. While less omnipresent, I have also tried to find ways to include more of the women of our collective myth and history in our liturgy, breaking up some of the texts that only list men with (roughly) equivalent women and being sure to always list all the matriarchs (including Bilhah and Zilpah) along with the patriarchs where pertinent. 2: Ableism. Passages of the liturgy that call for worshipers to stand or bow or look or do some other physical action have been replaced with more generic verbs of prayer: worship, be humble, pay attention, and the like. Passages that assume that the worshiper has a specific bodily configuration that not all people have (eg Psalm 90:17, “and establish the work of our hands!”) have been altered to accommodate all bodies (“and establish the work of our lives!”). In the spirit of maximal change, I have also altered some of the imagery of the psalms. There are long stretches where the only senses activated are vision and hearing, and I have tried to find ways to break some of these stretches up with interjections of touch and smell as well. Many of these passages involve anthropomorphizing the natural world, and while I certainly don’t think we need to take these passages literally, I do think there’s value in questioning why, when we imagine a tree or a mountain as being like a person, we imagine them being like an able-bodied person specifically. What if the earth cannot see or hear the lightning, but only feel it? I have made some alterations in this spirit. 3: Jewish Supremacy. I have taken various approaches to passages of the liturgy that state that all non-Jewish religions are inherently inferior to ours. In some cases, I have changed particularist yearnings for a world where everyone worships Jewishly and to yearn for a world where all are devoted to the task of building a world of Justice. Elsewhere, I have opted to keep the Jewish particularism and instead alter the surrounding text to avoid denigrating other groups and ways of life. Often this entails a certain strategic use of silence and vagueness: HaSheim is our only G-d; other groups may have other g-ds, and we are saying nothing about them other than that they are not for us. The whole world may not be joining together to praise haSheim, but we all are. Who comprises that “we”? Everyone who wants to be included by it and no one who doesn’t. The repeated invocation of “all living things” worshiping the Jewish G-d have been qualified to say that only haSheim’s living things worship haSheim — a category that I think can include all the plants and fungi and animals and bacteria...[5] [5] Certainly, other religions claim the worship of the living beings of the natural world, but until pine trees start being persecuted for their religious practices or lack thereof, I think we can safely ignore these overlapping claims. Leave the monotheism of the marmosets to their own marmostatic theologicians. ...without inadvertently also sweeping up human beings who do not and do not wish to worship Jewishly. In a few places, I’ve tried to bring the particular and the universal a little closer together, changing requests that haSheim judge the earth to requests that G-d heal the earth or bring it peace. It seems hard to go astray in praying for the unconditional well-being of strangers. An Aside on Idolatry: Given the above, it might at first seem odd that references to idolatry have been left in place thruout this siddur. To be sure, thruout Jewish history, one can certainly find that term being used to mean any non-Jewish form of worship, but that is not the only way to understand it. It is common to define the mistake of idolatry as the elevation of things made by humans to a transcendent, eternal plane where they do not belong. These things might be relatively concrete — money, for example — or they may be larger and more abstract — systems like capitalism or an entire nation-state, say — but in any case, they are finite constructs with no existence outside their material reality, and to elevate them beyond what they are is idolatrous. So when this prayerbook refers to idolatry, it does not mean non-Jewish ways of connecting with the Divine. Instead, it means things like white supremacy, apartheid, nationalism, xenophobia, classism — all the brutal immiserating ways that humans have invented for wreaking harm and elevating power over human flourishing. As long as this sort of idolatry persists, we, as Jews, are obligated to strive for its end. 4: Zionism. Prayers that yearn for a return to Zion have been rewritten to yearn for a full decolonization of the world instead. In addition, there are several places where I have explicitly included the Palestinian people in prayers for healing and peace as a gesture towards reminding us to be accountable for the ways many of our communities have actively contributed and still contribute to their oppression. It is not enough, but it is perhaps a beginning. 5: The Promise of the Land. The same anti-Zionist spirit requires grappling with the Biblical promise of the land between the Jordan River and the Mediterranean Sea to Avraham, Sarah, and their descendants, which wends its way thru the liturgy in various guises. Without being revisionist about history, myth, or legend, I’ve tried to alter these passages so they don’t play into tropes that encourage present-day settler colonialism. The story of Nó’aḥ has been a useful resource here, and I have borrowed some language from that passage of Bəreishit to shift the liturgy from “this specific tract of land that haSheim promised to us as Jews” to “this good and bountiful planet Earth that haSheim preserved from destruction for all of us as humans”. 6: Monarchy. References to haSheim’s kingship have been replaced with a variety of other metaphors depending on the context of the prayer in question. Sometimes, these changes have been lead by meaning, and sometimes, they have been led by wordplay and acrostics; as such, when the same biblical passage is quoted in different contexts, a different word may be substituted in each case. 7: The Temple and the World to Come. Passages yearning for a Third Temple have been rewritten to yearn for G-d’s presence in our lives and hearts. References to a world to come have been left in, with the attendant ambiguity as to whether this refers to an afterlife or simply a new political reality that has yet to be built. References to a specific messiah, however, have been removed. The work of liberation is not work that will be accomplished by one singular savior, and certainly not by a savior marked out for this destiny by dint of being born to a particular bloodline. It is work that will be accomplished by all of us, working together in concert. It is the work of solidarity, of painstaking organizing for collective action. Passages referring to the messiah have been altered to reflect this viewpoint. 8: Genocide. Passages that celebrate the genocide of the Egyptian firstborn have been altered to more generally refer to throwing the whole of Egyptian society into disarray. Sometimes, establishing Justice certainly requires unsettling the established order of things, and I don’t mean to soften the difficulty of that truth, but I feel quite strongly that nothing that requires genocide can ever be Just, and I hope this ambiguous phrasing manages to acknowledge the difficulties and costs of revolutionary struggle without celebrating the mass-murder of civilians based on their ethnicity. 9: The Flourishing of the Wicked. People who hurt other people sometimes lead long, full lives, even growing rich from the harm they wreak. This is a problem for the Biblical worldview that posits a tidy relationship wherein those who do good are rewarded and those who do evil are punished. To deal with this conundrum, some texts assure the faithful that the wicked are only being allowed to flourish temporarily, so that haSheim can, ultimately, make a show of power by dramatically sending them their comeuppance. This is, I suppose, comforting in its way, but, as someone who has been hurt, repeatedly, by people in positions of power who will likely never see any meaningful repercussions for their behavior, I find no comfort in imagining a G-d who lets the innocent suffer solely to create opportunities for Divine grandstanding. And so I have bent these passages in the direction of Qohélet. The wicked may flourish, but in the end, they will die. No earthly reward can ever be truly permanent. Aligning ourselves with The Eternal One may not bring material rewards, but it is still the right thing to do, and sometimes that simply has to be enough. 10: Rhymes. These are the only changes I really feel bad about. Many of the piyyutim that adorn our liturgy rhyme, and in some cases, changing forms from masculine to common ruins the rhyme scheme. In such cases — extremely begrudgingly — I have usually had to re-write the line in question from the ground up to preserve the rhyme. Since the originals were unproblematic, their replacements are largely arbitrary, and I wish there were some way to change the Hebrew forms without changing the endings. But alas! No such luck. Language is hard. The above-outlined changes may seem like a lot, but there are, I promise, many lines where nothing has been changed, and even more where the only change is a tweaking of grammatical gender. While there will be much that is strange and new here no matter your Jewish background, I hope there will be much that is familiar as well. As it Is Written? The above changes extend to verses of Torah that are included in the siddur, and so the versions quoted here won’t perfectly match the originals in your favorite Tanakh. But then, strictly speaking, your favorite Tanakh does’t have the originals either. Any honest reckoning with the textual history of the Tanakh invariably leads to the conclusion that these texts have been altered, edited, and rearranged over the years — sometimes even garbled in transmission to the point of incomprehensibility. These texts, some of which may have begun as oral traditions in the distant past, coalesced gradually, and changed continuously until they were fixed in their current form by the Masoretes thousands of years later. The Tanakh in its current form is an altered copy of an altered copy of which there is no original. And indeed, Jewish tradition has often had a flexible relationship with these texts. The Rabbis of the Talmud occasionally cite verses of Tanakh that don’t actually exist. The liturgists who composed our prayers freely edited Tanakh for ideological purposes, as when they changed Yəshayáhu 45:7 — “Fashioner of light and Creator of darkness, Maker of peace and Creator of evil” — into the opening of a blessing by replacing “evil” with the more anodyne “everything”. Rewriting Jewish holy texts to suit the ideology of the moment is a practice that goes back to the Deuteronomistic Redactor, if not well before. I am merely carrying on in that spirit. Roads Not Taken When I first was beginning this project, I sometimes described it as a siddur for trans leftist Jews. Trans people, leftists, and Jews are each individually stereotypically fractious groups, resistant to consensus, so a project aimed at the intersection of the three of them might seem doomed to failure from the get-go. And indeed, I’m under no illusions that my work will be uniformly pleasing to all. Every choice I made here, I could have made differently, and in many cases the deciding factor was not any kind of rational argument but pure personal preference. In the spirit of pluralistic neighborliness, then, I’d like to outline some of the more arbitrary choices and gesture towards alternatives that others may wish to avail themselves of. First and foremost, I have chosen to retain “אֱלֹקִים | eloqim”...[6] [6] I am substituting a ק for ה here out of respect for the Divine Name, as is common practice in many circles. The main text uses the regular spelling. ... as a name of G-d instead of altering it to “אֱלֹקוֹל | eloqol”, despite the former being grammatically masculine. I did this because I felt that this word had the status of a formal Name of G-d, and if that is how G-d wants to be addressed, I don’t think it’s my place to alter that. In an informal poll of my Twitter and Mastodon followers, several other nonbinary Jewish people independently commented that the changed version felt like it drew too much attention to the fact that this word is also grammatically plural, which they felt conflicts with the Infinite Unity of haSheim. Opinion was not unanimous, unsurprisingly, but a sizable majority voted to leave that Name unaltered, and so I left it (and derived forms) as-is. Similarly, when transcribing the Tetragrammaton, I have sometimes used “Ad*nai”, despite altering other references to “l-rdship” elsewhere in the siddur. I haven’t translated this Name, instead treating it like a pure collection of sounds with no meaning beyond referring to haSheim. I have used a few other Names in other places — and have altered any prefixes attached accordingly — but there are many other equally good Names that I have not availed myself of; feel free to pronounce and translate the Tetragrammaton however you see fit. Likewise, in the opening formula for blessings, I have consistently used “חֵי הָעוֹלָמִים | ḥei ha’olamim | Life of endless worlds” despite there being an overwhelming number of excellent and well-established alternatives. If there is another introductory phrase that you like better, by all means, substitute at will. I have seen it repeated to the point of cliché that “G-d’s pronouns are ‘G-d’”, and while I appreciate the sentiment — that G-d has no gender and thus cannot be pronouned with any English pronoun set — it is not the approach I have taken here. For starters, since “G-d” is already a noun that gets used frequently in the context of a prayerbook, it doesn’t quite register as a distinct, separate pronoun, and it obscures when the English is translating a pronoun vs a Hebrew word for “G-d”. Some siddurim, allergic to neopronouns or the epicene they, take refuge in the second person, but my desire to keep close to the Hebrew original and preserve its sometimes surprising switches between second and third person forecloses this possibility for me. I wanted to avoid using an extant neopronoun, and so I have invented a neopronoun for G-d. This pronoun set is built off of, and pronounced like, the word “void”, playfully referencing the idea that, where some people have gender, G-d has nothing at all: - Voi is our G-d. - Let us worship Void. - Voix Name is Holy. [The final “x” here pronounced like the last letter in onyx.] - As a people, we are Voix. - G-d made the Heavens and the Earth all by Voidself. Rather than use one pronoun set to refer to generic worshipers in the third person when one is called for in the translation, I have switched freely between a wide array of pronoun sets in the hope of emphasizing that, where G-d is Singular, humans are Many, and all of us, in all our Multitudes, are welcome under the shelter of G-d’s wings. Others, doubtless, would prefer other choices in these and other matters. Here I can say only that I have tried to do what I think best according to the values that ground me and the dialogues I see unfolding in the communities I am woven into. If you would rather this book be otherwise, I encourage you to take it and make it yours. This Siddur Is Yours I am very serious about the above. I was able to do this work because our core liturgy is in the public domain, unrestricted by copyright; I want others to be just as free to pick up where I have left off. And so I am releasing this work into the public domain. The only exceptions are a few poems and study passages commissioned specifically for this siddur, which are indicated clearly when they occur. These may be included unaltered in any version of this siddur you make, but are otherwise owned by their respective authors. Other than that, this entire siddur has no copyright restrictions on its use for any purpose in any medium in any region of the world. Rework the Hebrew alterations I’ve made, tweak the translations to be more to your liking, add or remove prayers, print out hard copies, share the PDF with all your friends, set things to music, turn them into interpretive dance, make them into major motion pictures — you can do anything with this siddur that you could do with any other public domain text, for free, without asking permission first. I’m even releasing the source files to help you along. I fully believe that Judaism belongs to all of us who practice it, and that must surely include the texts we pray. I undertook making this siddur as an act of service to a community that I love and want to see flourish. I intend it as a gift. Like all gifts, it is yours to do with as you will. On Qohélet 1:9–10 מַה־שֶּׁהָיָה֙ ה֣וּא שֶׁיִּהְיֶ֔ה וּמַה־שֶׁנַּעֲשָׂ֔ה ה֖וּא שֶׁיֵּעָשֶׂ֑ה וְאֵ֥ין כׇּל־חָדָ֖שׁ תַּ֥חַת הַשָּֽׁמֶשׁ׃ יֵ֥שׁ דָּבָ֛ר שֶׁיֹּאמַ֥ר רְאֵה־זֶ֖ה חָדָ֣שׁ ה֑וּא כְּבָר֙ הָיָ֣ה לְעוֹלָמִ֔ים אֲשֶׁ֥ר הָיָ֖ה מִלְּפָנֵֽנּוּ׃ Mah shehayah hu sheyihyeh umah shena’asah hu sheyei’aseh və’ein kol ḥadash táḥat hashámesh. Yeish davar sheyomar rə’eih zeh ḥadash hu kəvar hayah lə’olamim asher hayah milfanéinu. What has happened is what will happen, and what has been done is what will be done, and there is nothing new under the sun. [10] There’s a thing of which they’ll say, “Look at this, it’s new!”? It has already been, a long time ago, in ages that were before us. In the course of working on this siddur, I have had occasion to talk about my progress with a variety of friends, colleagues, and fellow travelers in the world of inclusive Judaism. The doubts and uncertainties that I mentioned in passing above were a regular topic of conversation here, and more than one person reassured me by saying that the fact that I was even considering their needs up front meant so much, that whatever I did would surely be good. I am honored by their trust, but my heart is heavy when I think back on these exchanges. I am just one person, one trans, disabled, mentally ill Jew picking away at this project a little at a time in spare moments here and there. I have no special training in inclusive language, liturgical creation, or theology. I’ve never even formally studied Hebrew — I am self-taught, out of books, with the occasional pestering question directed towards my friends in rabbinical school. You deserve more than this. You deserve more than me. You deserve a liturgy crafted by rabbis with deeper knowledges of Hebrew, Judaism, and inclusion than mine. You deserve siddurim published by organizations with the budgets to secure the rights to illuminating contemporary commentaries, poems, and artworks to inspire deeper reflection and prayer. You deserve books put together by people who know things about layout and graphic design. You deserve the best and the richest things the Jewish world has to offer, and you deserve to have them not only as contemporary documents but as deep wellsprings backed by long tradition, stretching back to the earliest moments of the Jewish past. I titled this project — Siddur Davar Ḥadash, the New Thing Prayerbook — after Qohéhlet 1:9–10 because none of this is truly new. It has all been before our time. People leading lives that do not fit the gender binary are not a new phenomenon of the last ten years. Disabled people did not spring into existence out of nowhere in the later decades of the 5700s. Women are not a recent invention. Sometimes, when I read the Talmud’s discussion of deaf and blind Jews, I shake with rage and sorrow at the thought of what could have been if our predecessors has chosen to build a different world. Because it very much was a choice to build Judaism the way that they did. No law of physics dictates that gender-neutral Hebrew had to remain uninvented until the twenty-first century. Ableism is not an inevitable result of the motion of the cosmos. No cascade of reacting chemicals inexorably forces powerful men to declare women their inferiors. It did not have to be this way. It does not take a multi-wingèd seraph pressing a coal of heavenly fire to your lips to notice that women are people. It does not take a cloud-rending visit from fractally nested wheels to figure out how to communicate with someone who is deaf or hard of hearing. It does not take smashing pottery in front of the highest religious leaders of the land to invent a few new endings for verbs. It just takes paying attention to the people around you, treating them as fully human beings that are absolutely and without qualification your moral equal, and not dismissing their needs as you might dismiss a Voice from heaven. Those who built this tradition could have chosen differently. They did not. And so here we are today, doing work that could have been, should have been done millennia ago. As I send this work out into the world, I am only ever more keenly aware of my inadequacies. If what I have done is good, let the proof be in the Jews who find a spiritual home amidst these prayers. Where I have fallen short, let my mistakes prove useful case studies to teach future liturgists what pitfalls to avoid. The rest I leave to G-d and the Jewish people. What comes next is whatever we, collectively, make it be. וֶֽרֶד מִבֵּית הַצִּפֳּרִים [הֶא] véred mibeit hatziporim [he] brin rose solomon [it/itself] 27 Nisan, 5781 — revised 28 Nisan, 5783 How to Use this Siddur (Plain Text) In general, I have tried to keep the layout of this siddur open and uncluttered, tho the nature of certain passages of the liturgy works against that goal at times. I have kept a running commentary to a minimum, confining my remarks to structural junctures or other points of particular interest. In recognition of the broad array of Jewish practice and also the broad array of bodies different worshipers have, most of these instructions are descriptive statements, rather than imperatives — “Some stand here” instead of “Stand here”, for example. In addition to instructions for moving thru a full prayer service, there are instructions for what to do if praying without a minyan. The line breaks are meant to facilitate jumping back and forth between languages: Wherever there is a line break in the Hebrew, there is almost always a line break in the transliteration and translation as well. The only exceptions are large blocks of prose like the three paragraphs of the Shəma or the Ḥanukah “Al haNisim” insertion, which have been allowed to find their own line breaks out of practical necessity. Nevertheless, I hope it will still be possible to find your way between the two languages with a little searching as needed. All Hebrew in this siddur is transliterated for the convenience of those who are not fluent in reading Hebrew. That said, there are many different ways of pronouncing Hebrew, and it is sadly not possible to present all of them in a single transliteration. I only know the pronunciation I have been taught, which is fairly widespread at mainstream non-Orthodox Ashkenazi shuls in New York City and elsewhere in the United States, but by using this transliteration, I do not mean to imply that it shows the “right” or “correct” way to pronounce Hebrew; if you know another way of pronouncing this language, your way is just as good and excellent, and I wish, again, that I could produce some kind of hypertextual siddur that changed its text to suit your style in advance. Academic systems of transliteration exist that pin down the pronunciation of Hebrew with exacting specificity. These systems are beautiful and useful for their own ends, but they can be hard to follow for those outside academe. Unsurprisingly, there’s also a prolific array of less precise but more lay-friendly transliteration schemata, all with their advantages and drawbacks. Lacking any perfect consensus, I’ve tried to split the difference between precision — transliterating different Hebrew consonants with different English consonants where possible — and user-friendliness — keeping special characters to a minimal set of those generally in wide use — according to the following system: Consonants: - א: silent, either not transliterated or represented by an apostrophe - בּ: b as in bisexual - ב: v as in vegan - גּ and ג: g as in gay - דּ and ד: d as in disabled - ה: h as in hedonism - ו: v as in vegan - ז: z as in zine - ח: ḥ, not a US English sound, like the ch in German Bach - ט: t as in trans - י: y as in yearning - כּ (word-ending form: ךּ): k as in kink - כ (word-ending form: ך): kh, not a US English sound, like the ch in German Bach - ל: l as in lesbian - מ (word-ending form: ם): m as in mantis - נ (word-ending form: ן): n as in null - ס: s as in snake - ע: silent, either not transliterated or represented by an apostrophe - פּ: p as in plural - פ (word-ending form: ף): f as in fat - צ (word-ending form: ץ): tz as in quartz - ק: q as in Iraq - ר: r as in robot - שׁ: sh as in shadow - שׂ: s as in snake - תּ and ת: t as in trans Vowels: - אֲ, אַ, אָ: a as in spa - אַי: ai as in Cairo - אֱ, אֶ: e as in pet - אֵ, אֶי, אֵי: ei as in neighbor - אִ: i as in zine - אֳ, אׇ, אֹ, אוֹ: o as in aromantic - אֻ, אוּ: u as in futon - אוּי: ui as in gluing - אְ: either silent or ə, a quick, unstressed, indeterminate vowel sound Regarding the last of these vowels, the shəva, it must be said that on-the-ground practice does not always match textbook theories about when this vowel “should” be pronounced. I have heard impeccably trained rabbis with decades of experience elide a shəva that “should” be pronounced and pronounce another that “should” be silent, and the pronunciation is sometimes a rather different vowel than what I have described above. Language is a living thing, and I don’t believe any system of putting marks on paper can fully capture the nuances of how it sounds when used by people in real life. I have transliterated mechanically according to the “rules”, but please understand that, as with English, the finer points of pronunciation you encounter out there in the world may not exactly match what is here on the page. Proper nouns with prefixes are capitalized using mid-word capitals (so baShabat, not bashabat), but otherwise interventions have been kept to a minimum. I have not added apostrophes except to separate vowels or consonants that would otherwise confusingly run together. Usually this is due to the presence of an alef or an ayin, but sometimes it is due to a final guttural consonant (as in the case of, for example, rú’aḥ) or merely an unfortunate coincidence of transliterative orthography (separating a transliterated s and h to avoid accidentally describing a sh sound, for example). I have tried to use this system consistently and uniformly, not mixing in transliterations from other systems, even when those may be more familiar, as I think it is confusing to have multiple transliteration systems deployed at once, especially when the cutoff for “familiarity” is arbitrary. Most words in Hebrew are stressed on the final syllable; the stress is not marked for such words. All other words are stressed on the penultimate syllable. This is shown with a small vertical mark (אָֽ) in the Hebrew and an accent (á) in the transliteration. The noun “prayer” is used fairly indiscriminately to refer to a variety of different kinds of texts that one will encounter, and similarly the verb “pray” is used to encompass any manner of engaging with a text as an act of worship. Where a prayer includes language that changes based on gender, alternatives will be surrounded by angled brackets and separated by vertical lines: “May G-d bless my today”, for example. In the PDF, there are a variety of special symbols — arrows, boxes, and the like — that show up here and there to indicate where a particular prayer event may happen; the HTML and plaintext versions replace some of these symbols with brief explanatory text, and replace others with non-graphic equivalents. The meaning of these symbols will be given as they occur, since they tend to change from prayer to prayer. To aid in navigating the plaintext version, cross references will be given with a line number where the pertinent text can be found. Acknowledgements No book is ever really the product of just one mind, and that is even more true for a book like this. I could not have done this work without the work and support of so many others, to whom I offer thanks from the deepest places of my heart. To Lior Gross and Eyal Rivlin, for their Nonbinary Hebrew Project, without which I would not have been able to get off the ground. To Ze’evi Tovlev, for cracking open a door I would only step thru later. To Mayim, for encouraging me to begin even when I was full of doubt. To Alexandra Stein, for fielding a truly ridiculous number of questions about liturgy, history, theology, and grammar with endless grace and enthusiasm. To ada morse, rhiannon morris, and Mariyama Scott for helping with a wide array of computer struggles. To Juliet, for her English-major expertise, and Poe, for everything. To everyone who answered one of my Twitter or Mastodon polls or who otherwise offered input, for helping me get out of my head and for making me feel like there was at least a little bit of collective endeavor going on. You all have a part in this work. My profoundest thanks also go out to my sensitivity readers and editors J. S. K. Starr, Robert Kingett (www.blindjournalist.wordpress.com), Marques Hollie, Jonathon Adler, Ori J. Clemons, Mariyama Scott, Batyah Selis, and Alexandra Stein (among others), without whom this work would be infinitely worse. They all fixed many things; any flaws that remain are mine and mine alone. More broadly I am indebted to those who created the resources I relied upon to do this work, from the philologists whose work went into the dictionaries I consulted to the coders who keep Sefaria and Stack Exchange online; from the designers of the fonts I used to the people who made all the programs necessary to take the letters on their journey from my keyboard to your experience of them, in whatever medium. I am indebted also to the labor, the built environment, the land, the infrastructure in all its forms that kept me fed and housed and met my other needs while working on this project. I do not mean this in a glib way: I am only able to do this work because others are working and have worked to create a world where I do not have to spend all my energy every day eking sustenance out of the land. This is a gift, and it is also an obligation, and I try not to carry it lightly. I say that I have “assembled” this siddur rather than “written” it because I do not feel I can claim these words are mine alone. I may have been the one to put them down on the page, but in doing so, I have been channeling an ethos, a community, a zeitgeist. The way of thinking that led to this work is not my own invention; my mind has been shaped and reshaped by countless interlocutors across the span of my entire life. My thoughts have been sharpened, and softened, by friends, teachers, colleagues, strangers on the internet, lovers, rabbis, books, essays, poems, and beyond. If there is Justice in my work, it is because others have shown me how to bring Justice into the world. If there is Kindness in my work, it is because others have shown me how to put Kindness at the heart of what I do. I have tried to take the best things I have gleaned from those around me and put them together into this work. The Friday Evening Service Introductory Verses Many congregations begin with introductory verses of yearning for Shabbat and joy in community that aren’t part of the formal liturgy. The possibilities are truly endless; here are four that are especially popular in the shuls that I have been to. From Psalm 133 (Hineih mah tov) הִנֵּה מַה טּוֹב וּמַה נָּעִים שֶֽׁבֶת אַחוֹל גַּם יָֽחַד׃ הִנֵּה מַה טּוֹב וּמַה נָּעִים שֶֽׁבֶת חֲבֵרוֹל יָֽחַד׃ הִנֵּה מַה טּוֹב וּמַה נָּעִים שֶֽׁבֶת כֻּלָּֽנוּ יָֽחַד׃ Hineih mah tov uma na’im shévet aḥol gam yáḥad. Hineih mah tov uma na’im shévet ḥaveirol yáḥad. Hineih mah tov uma na’im shévet kulánu yáḥad. How good and how pleasant it is for siblings to dwell together! How good and how pleasant it is for friends to dwell together! How good and how pleasant it is for us all to dwell together! Pirkei Avot 1:2 (Al shəloshah dəvarim) עַל שְׁלֹשָׁה דְבָרִים הָעוֹלָם עוֹמֵד׃ עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים׃ Al shəloshah devarim ha’olam omeid Al hatorah və’al ha’avodah və’al gəmilut ḥasadim. On three things Rests the world: On the Torah And on service And on acts of lovingkindness. Yədidet Néfesh This translation can be sung to the same melody as the original. יְדִידֶת נֶֽפֶשׁ אִב הָרַחֲמֶֽנֶה מִשְׁכֶה עַבְדֶּתְךֶ אֶל רְצוֹנָךְ יָרֽוּצֶה עַבְדֶּתְךֶ כְּמוֹ אַיָּל יִתְנַחֲמֶה מוּל הֲדָרָךְ כִּי יֶעֱרַב לֶהּ יְדִידוּתְךֶ מִנֹּפֶת צוּף וְכׇל טָֽעַם׃ הֲדוּרֶה נָאֶת זִיו הָעוֹלָם נַפְשִׁי חוֹלַת אַהֲבָתָךְ אָנָּא אֵל נָא רִפְאֶה נָא לָהּ בְּהַרְאוֹת לָהּ נֹֽעַם זִיוָךְ אָז תִּתְחַזֵּק וְתִתְרַפֵּא וְהָיְתָה לְךֶ שִׁפְחַת עוֹלָם׃ וְתִיקֶה יֶהֱמוּ רַחֲמֶֽיךֶ וְחֽוּסֶה עַל בֶּת אוֹהֲבָךְ כִּי זֶה כַּמָּה נִכְסוֹף נִכְסַֽפְתִּי לִנְווֹת בְּתִפְאֶֽרֶת עֻזָּךְ אָנָּא אֵלִי מַחְמַד לִבִּי חֽוּשֶׁה נָּא בְּסוֹדְךֶ חָכָם׃ הִגָּלֶת נָא וּפִרְשֶׂה חֲבִיבֶה עָלַי אֶת סֻכַּת שְׁלוֹמָךְ תָּאִיר אֶֽרֶץ מִכְּבוֹדְךֶ נָגִֽלָה וְנִשְׂמְחָה בָּךְ מַהֲרֶה אֲהוּבֶה כִּי בָא מוֹעֵד וְחׇנֹּֽנִי כִּימֵי עוֹלָם׃ Yədidet néfesh iv haraḥaméneh mishkhe avdetkhe el rətzonakh yarútzeh avdetkhe kəmo ayal yitnaḥameh mul hadarakh ki ye’erav leh yedidutəkhe minofet tzuf vəkhol tá’am. Hadureh na’et ziv ha’olam nafshi ḥolat ahavatakh ana el nah rif’eh na la bəhar’ot la nó’am zivakh az titḥazeiq vətitrapei vəhayətah ləkhe shifḥat olam. Vətiqeh yehemu raḥaméikhe vəḥúseh al bet ohavakh ki zeh kamah nikhsof nikhsáfti linvot bətif’éret uzakh ana eli maḥmad libi ḥúsheh na bəsodəkhe ḥakham. Higalet nah ufirse ḥaviveh alai et sukat shəlomakh ta’ir éretz mikəvodəkhe nagíla vənisməḥa bakh mahareh ahuveh ki va mo’eid vəḥonóni kimei olam. Beloved of my soul, kindly Quickener, draw Your humble servant close to Your will. Eager as a hart — so would Your servant dart to find consolation in Your splendor’s thrill! How sweet I find Your friendly company! Sweeter than all tastes, than flowing honey’s gold! Effulgent, perfect One! Florescence of the world, in her love for You, my soul has grown ill; Restore her to health — please, God, please! — Your florescence pleasant will heal her chill. Enlivened then, once she is healed, she will be Your servant as long as days unfold. Ancient timeless One, please take pity on the child of Your love! Rouse Your great goodwill! Deeply, desperately, long have I yearned to dwell in the glory of Your mighty skill. Oh please, my God, desire of my heart, hurry with the secret wisdom You enfold! Now my Dearest, now, unconceal Yourself! Wrap me in Your shelter where it’s safe and still. And the Earth will shine from Your dignity! We’ll rejoice with You; the air with joy we’ll fill! It is now time — hurry, my Beloved! Grant Your grace to me as in days of old. From Shir haShirim (Dodi li) דוֹדִי לִי וַאֲנִי לוֹ הָרֹעֶה בַּשּׁוֹשַׁנִּים׃ דוֹדַתִי לִי וַאֲנִי לָהּ הָרֹעָה בַּשּׁוֹשַׁנִּים׃ דוֹדֶתִי לִי וַאֲנִי לֶהּ הָרֹעֶת בַּשּׁוֹשַׁנִּים׃ דוֹדוֹלַי לִי וַאֲנִי לָהֶל הָרֹעוֹל בַּשּׁוֹשַׁנִּים׃ דוֹדוֹתַי לִי וַאֲנִי לָהֶן הָרֹעוֹת בַּשּׁוֹשַׁנִּים׃ דוֹדַי לִי וַאֲנִי לָהֶם הָרֹעִים בַּשּׁוֹשַׁנִּים׃ Dodi li va’ani lo haro’eh bashoshanim. Dodati li va’ani lah haro’ah bashoshanim. Dodeti li va’ani leh haro’et bashoshanim. Dodolai li va’ani lahel haro’ol bashoshanim. Dodotai li va’ani lahen haro’ot bashoshanim. Dodai li va’ani lahem haro’im bashoshanim. My lover is mine and I am his, the shepherd among the lilies. My lover is mine and I am hers, the shepherd among the lilies. My lover is mine and I am xirs, the shepherd among the lilies. My lovers are mine and I am theirs, the shepherds among the lilies. My girlfriends are mine and I am theirs, the shepherds among the lilies. My boyfriends are mine and I am theirs, the shepherds among the lilies. Note: Members of plural systems may wish to substitute לָֽנוּ | lánu | “ours” for לִי | li | “mine” and וַאָֽנוּ | va’anu | “and we are” for וַאֲנִי | va’ani | “and I am” in the above. On Ḥanukah, continue with Candlelighting for Ḥanukah (line 5,513). On a Festival, including a Festival that falls on Shabbat, continue with Candlelighting for Festivals (line 5,570). Otherwise, continue with Candlelighting for Shabbat. Candlelighting for Shabbat (To avoid either lighting a flame on Shabbat itself or benefiting from the candles’ light before blessing them, some light the candles, cover their eyes, then pray the blessing. Between lighting the candles and covering their eyes, some circle their hands over the flames three times to ward off evil spirits; others make a different gesture to draw the light of the fire into their eyes or hearts. For an explanation of the neopronoun, consult the Introduction (line 431).) בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִדְּשֶֽׁתְנוּ בְּמִצְוֺתֶֽיהֶ וְצִוֶּֽתְנוּ לְהַדְלִיק נֵר שֶׁל שַׁבָּת׃ Bərukheh ateh YOTZÉTEH Elohéinu ḥei ha’olamim asher qidəshétnu bəmitzvotéihe vətzivétnu ləhadliq ner shel Shabat. Blessed are You, KINDLER, our God, Life of endless worlds, Who made us holy with Voix commandments and commanded us to kindle the lights of Shabbat Shalom Aleikhel שָׁלוֹם עֲלֵיכֶל מַלְאֲכוֹל הַשָּׁרֵת מַלְאֲכוֹל עֶלְיוֹנֶה מִשּׁוֹמֶֽרֵה שׁוֹמְרוֹל הַשּׁוֹמְרוֹל הַקְּדוֹשֶׁה בְּרוּכֶה הֶא׃ בּוֹאֲכֶל לְשָׁלוֹם מַלְאֲכוֹל הַשָּׁלוֹם מַלְאֲכוֹל עֶלְיוֹנֶה מִשּׁוֹמֶֽרֵה שׁוֹמְרוֹל הַשּׁוֹמְרוֹל הַקְּדוֹשֶׁה בְּרוּכֶה הֶא׃ בָּרְכֽוּנִי לְשַׁלוֹם מַלְאֲכוֹל הַשָּׁלוֹם מַלְאֲכוֹל עֶלְיוֹנֶה מִשּׁוֹמֶֽרֵה שׁוֹמְרוֹל הַשּׁוֹמְרוֹל הַקְּדוֹשֶׁה בְּרוּכֶה הֶא׃ צֵאתְכֶל לְשַׁלוֹם מַלְאֲכוֹל הַשָּׁלוֹם מַלְאֲכוֹל עֶלְיוֹנֶה מִשּׁוֹמֶֽרֵה שׁוֹמְרוֹל הַשּׁוֹמְרוֹל הַקְּדוֹשֶׁה בְּרוּכֶה הֶא׃ Shalom aleikhel mal’akhol hashareit mal’achol elyoneh mishoméreih shomərol hashomərol haqədosheh bərukheh he. Bo’akhel ləshalom mal’akhol hashalom mal’achol elyoneh mishoméreih shomərol hashomərol haqədosheh bərukheh he. Barkhúni ləshalom mal’akhol hashalom mal’achol elyoneh mishoméreih shomərol hashomərol haqədosheh bərukheh he. Tzeitkhel ləshalom mal’akhol hashalom mal’achol elyoneh mishoméreih shomərol hashomərol haqədosheh bərukheh he. Peace to you, ministering angels! Angels of the Highest One, sent from the Guardian of all guardians, the Holy Blessed One. Enter in peace, angels of peace! Angels of the Highest One, sent from the Guardian of all guardians, the Holy Blessed One. Bless me with peace, angels of peace! Angels of the Highest One, sent from the Guardian of all guardians, the Holy Blessed One. Depart in peace, angels of peace! Angels of the Highest One, sent from the Guardian of all guardians, the Holy Blessed One. Qabalat Shabat Between candlelighting and the evening service comes Qabalat Shabat, a sequence of ecstatic religious poetry welcoming in Shabbat. It comprises six psalms — one for each weekday we’ve just lived thru — followed by Ləkheh Dodeti — an elaborate piyyut welcoming the Sabbath Bride — and Psalms 92 (for Shabbat) and 93 (for eternity). 1. Psalm 95 ‏1 לְכוֹל נִתֵּן כָּבוֹד לִיהוה נָגִֽילָה בְצוּר יִשְׁעֵֽנוּ׃ ‏2 נְקַדְּמָה פָנֶֽיהֶ בְּתוֹדָה בְּשִׂמְחָה נָגִֽילָה בֶהּ׃ ‏3 כִּי אֵל גְּדוֹלֶה יהוה וְשׁוֹפְטֶה גְּדוֹלֶה עַל־כׇּל־אֱלִילִים׃ ‏4 אֲשֶׁר בְּיָדֶהּ מֶחְקְרֵי־אָֽרֶץ וְתוֹעֲפוֹת הָרִים לֶהּ׃ ‏5 אֲשֶׁר־לֶהּ הַיָּם וְהֶא עָשֶֽׂתּוּ וְיַבֶּֽשֶׁת יָדֶֽיהֶ יָצָֽרוּ׃ ‏6 בֹּֽאוֹל נִצְטַנֵּֽעַ וְנַעֲבוֹד נַעֲתִיר לִפְנֵי־יהוה עֹשֶֽׂתְנוּ׃ ‏7 כִּי הֶא אֱלֹהֵֽינוּ וַאֲנַֽחְנוּ עַם מַרְעִיתֶהּ וְצֹאן יָדֶהּ הַיּוֹם אִם־בְּקֹלֶהּ תִּשְׁמָֽעוֹל׃ ‏8 אַל תַּקְשׁוֹל לְבַבְכֶל כִּמְרִיבָה כְּיוֹם מַסָּה בַּמִּדְבָּר׃ ‏9 אֲשֶׁר נִסּֽוּנִי אִבוֹלֵיכֶל בְּחָנֽוּנִי גַּם־יָדְעוּ פׇעֳלִי׃ ‏10 אַרבָּעִים שָׁנָה אָקוּט בְּדוֹר וָאֹמַר עַם תֹּעוֹל לֵבָב הֵל וְהֵל לֹא־יָדְעוּ דְרָכָי׃ ‏11 אֲשֶׁר־נִשְׁבַּֽעְתִּי בְאַפִּי אִם־יִבֽוֹאֹל אֶל־מְנוּחָתִי׃ 1 Ləkhol nitein kavod liSHKHINAH nagílah vətzur yish’éinu. 2 Nəqadəma fanéihe bətodah bəsimḥah nagílah veh. 3 Ki Eil gədoleh SHƏKHINAH vəshofteh gədoleh al kol elilim. 4 Asher bəyadeh meḥqərei áretz vəto’afot harim leh. 5 Asher leh hayam vəhe asétu vəyabéshet yadéihe yatzáru. 6 Bó’ol nitztanéi’a vəna’avod na’atir lifnei SHƏKHINAH osét’nu. 7 Ki he Elohéinu va’anáḥnu am mar’iteh vətzon yadeh hayom im bəqoleh tishmá’ol. 8 Al taqshol ləvavkhel kiMrivah kəyom Masah bamidbar. 9 Asher nisúni ivoleikhel bəḥanúni gam yadə’u fo’oli. 10 Arba’im shana aqut bədor va’omar am to’ol leivav heil vəheil lo yadə’u derakhai. 11 Asher nishbáti və’api im yivó’ol el mənuḥati. 1 Come, let’s give glory to the PRESENCE, let’s rejoice in the Rock of our liberation! 2 Let’s greet Void with gratitude, with gladness let’s rejoice in Void! 3 For the PRESENCE is a mighty God, and a Judge greater than all idols, 4 in Whose hand are the roots of the Earth — the peaks of mountains are Voix too, 5 as is the sea, for Voi made it, and Voix hands fashioned the dry land. 6 Come, let’s go humbly and worship, let’s pray before the PRESENCE, our Maker, 7 for Voi is our God and we the people of Voix pasture, the herd of Voix hand. If you’d only heed Voix command today: 8 “You must not stiffen your hearts like at Mərivah, like the day of Trial in the wilderness 9 when your forebears tried Me, tested Me, even tho they knew My acts. 10 I loathed that generation for forty years and said, ‘They are an erring-hearted people and they don’t know My ways.’ 11 In my ire, I swore they’d never enter My serenity.” 2. Psalm 96 ‏1 הוֹדוֹל לִיהוה הוֹד חָדָשׁ הוֹדוֹל לִיהוה כׇּל־יִשְׂרָאֵל׃ ‏2 הוֹדוֹל לִיהוה בָּרְכוֹל שְׁמֶהּ בַּשְּׂרוֹל מִיּוֹם־לְיוֹם יְשׁוּעָתֶהּ׃ ‏3 לַמְדוֹל זֶת אֶל זֶת כְּבוֹדֶהּ בְּכׇל־יִשְׂרָאֵל נִפְלְאוֹתֶֽיהֶ׃ ‏4 כִּי גְדוֹלֶה יהוה וּמְהֻלֶּֽלֶה מְאֹד נוֹרָאֶה הֶא עַל־כׇּל־אֱלִילִים׃ ‏5 כִּי כׇּל אֱלֹהוֹל הָעַמִּים לֹא לָֽנוּ וְרַק יהוה אֱלֹהֵֽינוּ׃ ‏6 הוֹד־וְהָדָר לְפָנֶֽיהֶ עֹז וְתִפְאֶֽרֶת בְּמִקְדָּשֶׁהּ׃ ‏7 הָבוֹל לִיהוה כׇּל־בֵּית־יִשְׂרָאֵל הָבוֹל לִיהוה כָּבוֹד וָעֹז׃ ‏8 הָבוֹל לִיהוה כְּבוֹד שְׁמֶהּ שְׂאוֹל־מִנְחָה וּבֹֽאוֹל לְחַצְרוֹתֶֽיהֶ׃ ‏9 תְּנוֹל כָּבוֹד לִיהוה בְּהַדְרַת־קֹֽדֶשׁ חִֽילוֹל מִפָּנֶֽיהֶ כׇּל־יִשְׂרָאֵל׃ ‏10 לִמְדוֹל זֶת אֶל זֶת יהוה חַיֶּת אַף־תִּכּוֹן תֵּבֵל בַּל־תִּמּוֹט יִפְרְחוּ כׇּל־הָעַמִּים־בָּהּ׃ ‏11 יִשְׂמְחוּ הַשָּׁמַֽיִם וְתָגֵל הָאָֽרֶץ יִרְעַם הַיָּם וּמְלֹאוֹ׃ ‏12 יַעֲלֹז שָׂדַי וְכׇל־אֲשֶׁר־בּוֹ אָז יְרַנְּנוּ כׇּל־עֲצֵי־יָֽעַר׃ ‏13 לִפְנֵי יהוה כִּי בָאֶה כִּי בָאֶה לִרְפֹּא הָאָֽרֶץ יְתַקְּנֶה אוֹתָהּ בְּצֶֽדֶק וְלִבֵּֽנוּ בֶּאֱמוּנָה׃ 1 Hodol liSHKHINAH hod ḥadash hodol liSHKHINAH kol Yisra’eil. 2 Hodol liSHKHINAH barəkhol shəmeh basərol miyom ləyom yəshuateh. 3 Lamdol zet el zet kəvodeh bəkhol Yisra’eil niflə’otéihe. 4 Ki gədoleh SHƏKHINAH umhuléleh mə’od nora’eh he al kol elilim. 5 Ki kol elohol ha’amim lo lánu vəraq SHƏKHINAH Elohéinu. 6 Hod vəhadar ləfanéihe oz vətif’éret bəmiqdasheh. 7 Havol liSHKHINAH kol beit Yisra’eil havol liSHKHINAH kavod va’oz. 8 Havol liSHKHINAH kəvod shəmeh sə’ol minḥah uvó’ol ləḥatzrotéihe. 9 Tenol kavod liSHKHINAH bəhadrat qódesh ḥílol mipanéihe kol Yisra’eil. 10 Limdol zet el zet SHƏKHINAH ḥayet af tikon teiveil bal timot yifrəḥu kol ha’amim bah. 11 Yisməḥu hashamáyim vətageil ha’áretz yir’am hayam umlo’o. 12 Ya’aloz sadai vəkhol asher bo az yəranənu kol atzei yá’ar. 13 Lifnei SHƏKHINAH ki va’eh ki va’eh lirpo ha’áretz yətaqəneh otah bətzédeq vəlibéinu be’emunah. 1 Praise the PRESENCE with new praise! Praise the PRESENCE, all Yisra’eil! 2 Praise the PRESENCE! Bless Voix name! Bring glad news from day to day of Voix liberation! 3 Teach each other about Voix glory, about Voix wonders among all Yisra’eil. 4 For mighty is the PRESENCE, and greatly to be praised; Voi is revered over all idols. 5 Truly, all the gods of other nations are not for us; only the PRESENCE is our God. 6 Praise and adornment are before Void, strength and beauty in Voix holy place! 7 Devote to the PRESENCE, all the House of Yisra’eil, devote to the PRESENCE glory and strength! 8 Devote to the PRESENCE the glory of Voix name! Bring an offering and come into Voix shelter. 9 Give glory to the PRESENCE with splendor of Holiness! All Yisra’eil will quiver in Voix presence. 10 Teach each other: The PRESENCE lives! And, too, the world endures, it shall not be dashed; may all peoples flourish on it! 11 Let the Heavens rejoice and the Earth convulse ecstatic, the Sea and its multitude roar; 12 let the fields and what fills them be gleeful— let all trees of the forest sing out 13 before the PRESENCE! For Voi is coming! Voi is coming to heal the Earth. Voi will repair the world with Justice, and our hearts with Faithfulness. 3. Psalm 97 ‏1 יהוה חַיֶּת תָּגֵל הָאָֽרֶץ יִשְׂמְחוּ אִיִּים רַבִּים׃ ‏2 עָנָן וַעֲרָפֶל סְבִיבֶֽיהֶ צֶֽדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֶהּ׃ ‏3 אֵשׁ לְפָנֶֽיהֶ תֵּלֵךְ וּתְלַהֵט סָבִיב צָרוֹלֶהּ׃ ‏4 הִבְעִֽרוּ בְרָקֶֽיהֶ תֵּבֵל הִרְגִּֽישָׁה וְתָּחֵל הָאָֽרֶץ׃ ‏5 הָרִים כַּדּוֹנַג נָמַֽסּוּ מִלִּפְנֵי יהוה מִלִּפְנֵי אֶֽדֶן כׇּל־הָאָֽרֶץ׃ ‏6 הִגִּֽידוּ הַשָּׁמַֽיִם צִדְקֶהּ וְיָדְעוּ כׇּל־יִשְׂרָאֵל כְּבוֹדֶהּ׃ ‏7 יֵבֹֽשׁוֹל כׇּל־עֹבְדוֹל עֽוֹשֶׁק הַמִּתְהַלְלוֹל בָּאֱלִילִים שֽׁוּבוֹל לְצֶֽדֶק כׇּל־אֲשֵׁמוֹל׃ ‏8 יָדְעָה וַתִּשְׂמַח צִיּוֹן וַתָּגֵֽלְנָה בְּנוֹת יְהוּדָה לְמַֽעַן מִשְׁפָּטֶֽיךֶ יהוה׃ ‏9 כִּי־אַתֶּה יהוה עֶלְיוֹנֶה עַל־כׇּל־הָאָֽרֶץ מְאֹד נַעֲלֵֽיתֶה עַל־כׇּל־אֱלִילִים׃ ‏10 אֹהֲבוֹל יהוה שִׂנְאוֹל רָע שֹׁמֶֽרֶה נַפְשׁוֹת חֲסִידוֹלֶֽיהֶ מִיַּד רְשָׁעוֹל יַצִּילֹל׃ ‏11 גִּיל זָרֻֽעַ לַצַּדִּיקֶה וּלְתַּמּוֹל־לֵב שִׂמְחָה׃ ‏12 שִׂמְחוֹל צַדִּיקוֹל בִּיהוה וְהוֹדוֹל לְזֵֽכֶר קׇדְשֶׁהּ׃ 1 SHƏKHINAH ḥayet tageil ha’áretz yisməḥu iyim rabim. 2 Anan va’arafel səvivéihe tzédeq umishpat məkhon kis’eh. 3 Eish ləfanéihe teileikh utlaheit saviv tzaroleh. 4 Hiv’íru vəraqéihe teiveil hirgísha vətaḥeil ha’áretz. 5 Harim kadonag namásu milifnei SHƏKHINAH milifnei éden kol ha’áretz. 6 Higídu hashamáyim tzidqeh vəyadə’u kol Yisra’eil kəvodeh. 7 Yeivóshol kol ovdol ósheq hamithaləlol ba’elilim shúvol lətzédeq kol asheimol. 8 Yadə’ah vatismaḥ Tziyon vatagéilnah bənot Yəhudah ləmá’an mishpatéikhe SHƏKHINAH. 9 Ki ateh SHƏKHINAH elyoneh al kol ha’áretz mə’od na’aléiteh al kol elilim. 10 Ohavol SHƏKHINAH sin’ol ra shoméreh nafshot ḥasidoléihe miyad rəsha’ol yatzilol. 11 Gil zarú’a latzadiqeh ultamol leiv simḥah. 12 Simḥol tzadiqol biSHKHINAH vəhodol ləzéikher qodsheh. 1 The PRESENCE lives! Let the mainland rejoice! Let the myriad islands be glad! 2 Fogbanks and thunderheads surround Void; righteousness and Justice the foundation of Voix throne. 3 Fire goes forth before Void and scalds the selfish around Void. 4 Voix bolts of lighting burn the land; the Earth feels them and writhes! 5 Mountains melt like wax before the PRESENCE, before the Foundation of all the world! 6 The heavens have signs of Voix righteousness; all Yisra’eil will know of Voix glory. 7 All who serve oppression shall be shamed, those who make themselves proud with idols— turn back to Righteousness, you guilty ones! 8 When Tziyon learns of this, she will be glad, and all Yəhudah’s far-flung places rejoice because of Your justice, PRESENCE! 9 For You are the PRESENCE high over all the Earth, supremely exalted over every idol. 10 Lovers of the PRESENCE, hate evil. Guarding the souls of Voix steadfast, Voi will save them from the hands of the wicked. 11 Gladness is sown for the righteous, and for the integrous of heart, joy. 12 Rejoice, you righteous, in the PRESENCE, and give thanks for the memory of Voix holiness. 4. Psalm 98 ‏1 מִזְמוֹר הוֹדוֹל לִיהוה הוֹד חָדָשׁ כִּי נִפְלָאוֹת עָשְׂתֶה הוֹשִֽׁיעָה־לֶּהּ יְמִינֶהּ וּזְרֽוֹעַ קׇדְשֶׁהּ׃ ‏2 הוֹדִֽיעֶה יהוה יְשׁוּעָתֶהּ בְּחַיֵּי כֻּלָֽנוּ גִלְּתֶה צִדְקָתֶהּ׃ ‏3 זָכְרֶה חַסְדֶּהּ וֶאֱמוּנָתֶהּ לְבֵית יִשְׂרָאֵל יָדְעוּ כׇל־בֵּית־יִשְׂרָאֵל אֶת יְשׁוּעַת אֱלֹהֵֽינוּ׃ ‏4 הָנֵֽצּוֹל לִיהוה כׇּל־יִשְׂרָאֵל פִּצְחוֹל וְהִתְכַּנְּסוֹל וְהַלְּלוֹל׃ ‏5 הַלְּלוֹל לִיהוה בַּגּוּף בַּגּוּף וְלֵב תְּהִילָּה׃ ‏6 בְּשָׂשׂוֹן שׁוֹאֵג אוֹ שׁוֹקֵט הָנֵֽצּוֹל לִפְנֵי הַשּׁוֹפְטֶה יהוה׃ ‏7 יִרְעַם הַיָּם וּמְלָאוֹ תֵּבֵל וְרֽוּחַ בָּהּ׃ ‏8 נְהָרוֹת יִמְחֲאוּ כָף יַֽחַד הָרִם יְרַנֵּֽנוּ׃ ‏9 לִפְנֵי יהוה כִּי בָאֶה לִרְפֹּא הָאָֽרֶץ יְתַקְּנֶה אוֹתָהּ בְּצֶֽדֶק וְלִבֵּֽנוּ בְּחַסְדֶּהּ׃ 1 Mizmor hodol liSHKHINAH hod ḥadash ki nifla’ot asəteh hoshí’ah leh yəmineh uzró’a qodsheh. 2 Hodí’eh SHƏKHINAH yəshu’ateh bəḥayei kulánu giləteh tzidqateh. 3 Zakhəreh ḥasdeh ve’emunateh ləveit Yisra’eil yadə’u khol beit Yisra’eil et yəshuat Elohéinu. 4 Hanéitzol liSHKHINAH kol Yisra’eil pitzḥol vehitkanəsol vehaləlol. 5 Haləlol liSHKHINAH baguf baguf vəleiv tehilah. 6 Bəsason sho’eig o shoqeit hanéitzol lifnei hashofəteh SHƏKHINAH. 7 Yir’am hayam umlo’o teiveil vərú’aḥ bah. 8 Nəharot yimḥa’u khaf yáḥad harim yəranéinu. 9 Lifnei SHƏKHINAH ki va’eh lirpo ha’áretz yətaqəneh otah bətzédeq vəlibéinu beḥasdeh. 1 A psalm: Praise the PRESENCE with new praise! For Voi has made marvels: Voix right hand and Holy arm have triumphed for Void! 2 The PRESENCE has made Voix deliverance known; in all our lives Voi revealed Voix righteousness. 3 Voi remembered Voix faithfulness and constancy for the House of Yisra’eil; all the House of Yisra’eil know the salvific power of our God! 4 Blossom for the PRESENCE, all Yisra’eil! Break forth and gather together and give praise! 5 Praise the PRESENCE with the body, with the body and a heart full of praise. 6 With a shouting or a silent joy, blossom before the Judge, the PRESENCE! 7 Let the sea and its multitude roar, the land and wind upon it! 8 Rivers will clap their hands, mountains join in chorus of song 9 before the PRESENCE! For Voi is coming to heal the Earth. Voi will repair her with Justice, and our hearts with Voix kindness. 5. Psalm 99 ‏1 יהוה חַיֶּת יִרְגְּזוּ מַֽיִם יֹשֶֽׁבֶה כְּרוּבִים תָּנוּט הָאָֽרֶץ׃ ‏2 יהוה בְּצִיּוֹן גְּדוֹלֶה וְרָמֶה הֶא בְּכׇל־מְקוֹמוֹת׃ ‏3 אֱמֶת שִׁמְךֶ גָּדוֹל וְנוֹרָא קְדוֹשֶׁה הֶא׃ ‏4 עַז הַקָּהָל מִשְׁפָּט אָהֵב אַתֶּה כּוֹנַֽנְתֶּה מֵישָׁרִים מִשְׁפָּט וּצְדָקָה בְּיַעֲקֹב אַתֶּה עָשִֽׂיתֶ׃ ‏5 רוֹמְמוֹל יהוה אֱלֹהֵֽינוּ וְהִצְטַנְּעוֹל לַהֲדֹם רַגְלֶֽיהֶ קְדוֹשֶׁה הֶא׃ ‏6 הָגָר וּמֹשֶׁה הִצְטָרְחוּ לֶהּ וְחַנָּה בְּקֹרְאוֹל שְׁמֶהּ קֹרְאוֹל אֶל יהוה וְהֶא יַעֲנֹל׃ ‏7 בְּעַמּוּד עָנָן יְדַבְּרֶה אֲלֵיהֶל שָׁמְרוּ עֵדֹתֶֽיהֶ וְחֹק נָתְנֶה־לָֽמֶל׃ ‏8 יהוה אֱלֹהֵֽינוּ אַתֶּה עֲנִיתֶל אֵל נֹשֵֽׂאַה הָיִֽיתֶ לָהֶל וְנֹקֶֽמֶה עַל עֲלִילוֹתָל׃ ‏9 רוֹמְמוֹל יהוה אֱלֹהֵֵֽינוּ וְהִצְטַנְּעוֹל לְהַר קׇדְשֶׁהּ כִּי קְדוֹשֶׁה יהוה אֱלֹהֵֽינוּ׃ 1 SHƏKHINAH ḥayet yirgəzu máyim yoshéveh kəruvim tanut ha’áretz. 2 SHƏKHINAH bəTziyon gədoleh vərameh he bəkhol məqomot. 3 Emet shimkhe gadol vənora qədosheh he. 4 Az haqahal mishpat aheiv ateh konánteh meisharim mishpat utzdaqah bəYa’aqov ateh asíte. 5 Roməmol SHƏKHINAH Elohéinu vəhitztanə’ol lahadom ragléihe qədoshe he. 6 Hagar uMosheh hitztarəḥu leh vəḤanah bəqor’ol shəmeh qor’ol el SHƏKHINAH vəhe ya’anol. 7 Bə’amud anan yədabəreh aleihel shaməru eidotéihe vəḥoq natəneh lámel. 8 SHƏKHINAH Elohéinu atah anitel Eil noséi’ah hayíteh lahel vənoqémeh al alilotal. 9 Roməmol SHƏKHINAH Elohéinu vehitztanə’ol ləhar qodsheh ki qədoshe SHƏKHINAH Elohéinu. 1 The PRESENCE lives! Let oceans seethe. When the One is seated on keruvim, the land will shake. 2 The PRESENCE is great in Tziyon and Voi is exalted in every place. 3 Truly Voix name is great and terrible — Voi is Holy! 4 Strong is the community that loves Justice; You established equality; Justice and Righteousness for Ya’aqov You made. 5 Exalt the PRESENCE, our God! And go humbly before the pedestal of Voix feet — Voi is Holy! 6 Hagar and Mosheh needed Void; and Ḥanah was among those who call on Voix name — when they call on the PRESENCE, Voi will answer them! 7 From a column of cloud will Voi have words for them; they guarded Voix edicts and the Law Voi gave them. 8 PRESENCE, our God, You answered them! A merciful God You were to them, while holding them accountable for their misdeeds. 9 Exalt the PRESENCE, our God! And go humbly before the mountain of Voix holiness — for the PRESENCE, our God, is Holy! 6. Psalm 29 (Some stand for this psalm.) ‏1 מִזְמוֹר לְדָוִד הָבוֹל לִיהוה בֵּית יִשְׂרָאֵל הָבוֹל לִיהוה כָּבוֹד וָעֹז׃ ‏2 הָבוֹל לִיהוה כְּבוֹד שְׁמֶהּ הִצְטַנְּעוֹל לִיהוה בְּהַדְרַת־קֹֽדֶשׁ׃ ‏3 קוֹל יהוה עַל־הַמָּֽיִם אֵל־הַכָּבוֹד הִרְעִֽימֶה יהוה עַל־מַֽיִם רַבִּים׃ ‏4 קוֹל־יהוה בַּכֹּֽחַ קוֹל יהוה בֶּהָדָר׃ ‏5 קוֹל יהוה שֹׁבֵר אֲרָזִים וַיְשַׁבְּרֶה יהוה אֶת אַרְזֵי הַלְּבָנוֹן׃ ‏6 וַיַּרְקִידֹם כְּמוֹ־עֵֽגֶל לְבָנוֹן וְשִׂרְיֹן כְּמוֹ בֶן־רְאֵמִים׃ ‏7 קוֹל־יהוה חֹצֵב לַהֲבוֹת אֵשׁ׃ ‏8 קוֹל יהוה יָחִל מִדְבָּר יָחִֽילֶה יהוה מִדְבָּר קָדֵשׁ׃ ‏9 קוֹל יהוה יְחוֹלֵל אַיָּלוֹת וַיֶּחֱשֹׂף יְעָרוֹת וּבְהֵיכָלֶהּ כֻּלֶּהּ אֹמֶֽרֶה כָּבוֹד׃ ‏10 יהוה לַמַּבּוּל יָשְׁבֶה וַיֵֽשְׁבֶה יהוה בֵּינֵֽינוּ לָעַד׃ ‏11 יהוה עֹז לְעַמֶּהּ יִתְּנֶה יהוה יְבָרְכֶה אֶת־עַמֶּהּ בַשָּׁלוֹם׃ 1 Mizmor ləDavid Havol liSHKHINAH beit Yisra’eil havol liSHKHINAH kavod va’oz. 2 Havol liSHKHINAH kəvod shəmeh hitztanə’ol liSHKHINAH bəhadrat qódesh. 3 Qol SHƏKHINAH al hamáyim Eil hakavod hir’ímeh SHƏKHINAH al máyim rabim. 4 Qol SHƏKHINAH bakó’aḥ qol SHƏKHINAH behadar. 5 Qol SHƏKHINAH shoveir arazim vayshabəreh SHƏKHINAH et arzei haLəvanon. 6 Vayarqidom kəmo éigel Ləvanon vəSiryon kəmo ven rə’eimim. 7 Qol SHƏKHINAH ḥotzeiv lahavot eish. 8 Qol SHƏKHINAH yaḥil midbar yaḥíleh SHƏKHINAH midbar Qadesh. 9 Qol SHƏKHINAH yəḥoleil ayalot vayeḥesof yə’arot uvheikhaleh kuleh oméreh kavod. 10 SHƏKHINAH lamabul yashəveh vayéishveh SHƏKHINAH beinéinu la’ad. 11 SHƏKHINAH oz lə’ameh yitəneh SHƏKHINAH yəvarəkhe et ameh vashalom. 1 A psalm of David: Devote to the PRESENCE, House of Yisra’eil, devote to the PRESENCE glory and strength! 2 Devote to the PRESENCE the glory of Voix name. Be humble before the PRESENCE in holy filigree. 3 The Voice of the PRESENCE is over the oceans! The God of Glory thunders. The PRESENCE is over the primal abyss! 4 The Voice of the PRESENCE with vigor! The Voice of the PRESENCE adorned! 5 The Voice of the PRESENCE shatters cedars— the PRESENCE will shatter the cedars of Lebanon! 6 Voi will make them pronk like a calf, Lebanon and Siryon like the offspring of aurochs! 7 The Voice of the PRESENCE chisels tongues of fire. 8 The Voice of the PRESENCE makes the wilderness writhe— the PRESENCE will make the Qadesh wilderness writhe! 9 The Voice of the PRESENCE sends deer into labor, strips forests of their foliage! And in Voix sanctuary, each person prays “Glory!” 10 The PRESENCE sits above the Deluge! So shall the PRESENCE sit among us forever. 11 The PRESENCE will give Voix people strength; the PRESENCE will bless Voix people with peace! Some continue with Ana bəKhó’aḥ here, others with Ləkheh Dodeti (line 1,273). . : Ana bəKhó’aḥ : . Mystical traditions abound concerning this prayer: The initial letters of its 42 words (arranged into seven lines of six words each) are believed to form a secret name for God, and each line is itself meant to be an acrostic for a hidden sacred phrase. For some, these hidden meanings are more important than the literal meanings of the words themselves. This English translation has exactly twice as many words as the Hebrew original. (Some stand, or continue standing, for this prayer.) אָנָּא בְּכֹֽחַ גְּדֻלַּת יְמִינְךֶ תַּתִּֽירֶה צְרוּרָה׃ קַבְּלֶה רֽוּחַ עַמְּךֶ שַׂגְּבֹֽנוּ טַהֲרֹֽנוּ נִשֵּֽׂאַה׃ נָא גִבּוֹרֶה דּוֹרְשׁוֹל יִחוּדְךֶ כְּבָבַת שִׁמְרֹל׃ בָּרְכֹל טַהֲרֹל רַחֲמֹל צִדְקָתְךֶ תֲּמִיד גִּמְלֹל׃ חֲסִינֶה קְדוֹשֶׁה בְּרֹב טוּבְךֶ נַהֲלֶה עֲדָתֶֽךֶ׃ יְחִידֶה גֵּאֶת לְעַמְּךֶ פִּנֶת זוֹכְרוֹל קְדֻשָּׁתֶֽךֶ׃ שַׁוְעָתֵֽנוּ קַבְּלֶה וְשִׁמְעֶה צִמְאֹנוֹתֵֽנוּ יוֹדַֽעַה תַּעֲלוּמוֹת׃ Ana bəkhó’aḥ gədulat yəminəkhe tatíreh tzərurah. Qabəleh rú’aḥ aməkhe sagəvónu taharónu niséi’ah. Na giboreh dorəshol yiḥudəkhe kəvavat shimrol. Barəkhol taharol raḥamol tzidqatəkhe tamid gimlol. Ḥasineh qədoshe bərov tuvəkhe nahaleh adatékhe. Yəḥideh gei’et lə’aməkhe pinet zokhərol qədushatékhe. Shav’atéinu qabəleh vəshim’eh tzim’onotéinu yodá’ah ta’alumot. Please! With the strength of your great right hand, our constraints untruss. Take in Your people’s spirit. Lift us up; Elevated One, purify us. Please, Great One! Guard like Your pupil the elucidators of Your unity. Bless them; purify them; succor them; pile Your justice on them eternally. Impervious, Holy One, in Your great goodness, guide Your congregation to tranquilness. Singular One, Exalted One, turn towards Your people, who remember Your Holiness. Take in our pleas and notice our thirsts, knowing our hidden places. After praying Ana bəKhó’aḥ collectively, the following is prayed individually: בָּרוּךְ שֵׁם כְּבוֹד מַמָּשֶׁהּ לְעוֹלָם וָעֶד׃ Barukh sheim kəvod mamasheh lə’olam va’ed. Blessed is the Name of the Glory of Voix Reality forever and ever. Ləkheh Dodeti (Anyone standing now sits.) This translation preserves the acrostic, rhyme, and meter of the Hebrew. The midpoint in both versions is אוֹרֵךְ | oreikh | “your light”. לְכֶה דוֹדֶתִי לִקְרַאת כַּלָּה פְּנֵי שַׁבָּת נְקַבְּלָה׃ Ləkheh dodeti liqrat kalah pənei Shabat nəqabəlah. Ah come, dear friend, let’s greet the bride, let’s meet Shabbat on twilight’s tide! ‏1. שָׁמוֹר וְזָכוֹר בְּדִבּוּר אֶחָד אֵל לִמְּדֶה עַמֶּהּ מְאוּחָד׃ יהוה אָחֶד וּשְׁמֶהּ אֶחָד לְשֵׁם וּלְתִפְאֶֽרֶת וְלִתְהִלָּה׃ 1. Shamor vəzakhor bədibur eḥad Eil limədeh ameh mə’uḥad. SHƏKHINAH aḥed ushmeh eḥad ləsheim ultif’éret vəlithilah. 1. “Be careful”, “be mindful” in one word — one! — God taught Voix people united as one. The PRESENCE is One and Voix name is One, in name, and in beauty, and in adoration. לְכֶה דוֹדֶתִי לִקְרַאת כַּלָּה פְּנֵי שַׁבָּת נְקַבְּלָה׃ Ləkheh dodeti liqrat kalah pənei Shabat nəqabəlah. Ah come, dear friend, let’s greet the bride, let’s meet Shabbat on twilight’s tide! ‏2. לִקְרַאת שַׁבָּת לְכוֹל וְנֵלְכָה כִּי הִיא מְקוֹר הַבְּרָכָה׃ מֵרֹאשׁ מִקֶּֽדֶם נְסוּכָה סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה׃ 2. Liqrat Shabat ləkhol vəneilkha ki hi məqor habərakha. meirosh miqédem nəsukhah sof ma’aseh bəmaḥashavah təḥilah. 2. Right now, let’s go greet the Sabbath — come! For she’s where every blessing is from. Crafted before the world had become: The first design, the last act of creation. לְכֶה דוֹדֶתִי לִקְרַאת כַּלָּה פְּנֵי שַׁבָּת נְקַבְּלָה׃ Ləkheh dodeti liqrat kalah pənei Shabat nəqabəlah. Ah come, dear friend, let’s greet the bride, let’s meet Shabbat on twilight’s tide! ‏3. מִקְדַּשׁ מִבְטָח עִיר מַאֲרִיכָה קֽוּמִי צְאִי מִתּוֹךְ הַהֲפֵכָה׃ רַב לָךְ שֶֽׁבֶת בְּעֵֽמֶק הַבָּכָא וְהֶא יַחֲמְלֶה עָלַֽיִךְ חֶמְלָה׃ 3. Miqdash mivtaḥ ir ma’arikha qúmi tzə’i mitokh hahafeikha. Rav lakh shévet bə’éimeq habakha vəhe yaḥamleh aláyikh ḥemlah. 3. Immortal city, place of no fears, get up! Discard your destruction’s long years! Too long have you lain in the chasm of tears; now Voi will console you with great consolation. לְכֶה דוֹדֶתִי לִקְרַאת כַּלָּה פְּנֵי שַׁבָּת נְקַבְּלָה׃ Ləkheh dodeti liqrat kalah pənei Shabat nəqabəlah. Ah come, dear friend, let’s greet the bride, let’s meet Shabbat on twilight’s tide! ‏4. הִתְנַעֲרִי מֵעָפָר קֽוּמִי לִבְשִׁי בִּגְדֵי תִפְאַרְתֵּךְ עַמִּי׃ הַצִּילִֽינִי מִן תְּהוֹמִי קׇרְבָה אֶל נַפְשִׁי גְאָלָהּ׃ 4. Hitna’ari mei’afar qúmi livshi bigdei tif’arteikh ami. Hatzilíni min təhomi qorvah el nafshi gə’alah. 4. No time to rest! Get up from the ground! Wrap your people’s raiment round! Rescue me from the deep where I’m drowned; draw near my soul now and bring her salvation! לְכֶה דוֹדֶתִי לִקְרַאת כַּלָּה פְּנֵי שַׁבָּת נְקַבְּלָה׃ Ləkheh dodeti liqrat kalah pənei Shabat nəqabəlah. Ah come, dear friend, let’s greet the bride, let’s meet Shabbat on twilight’s tide! ‏5. הִתְעוֹרְרִי הִתְעוֹרְרִי כִּי בָא אוֹרֵךְ קֽוּמִי אֽוֹרִי׃ עֽוּרִי עֽוּרִי הִטַּהֲרִי כְּבוֹד יהוה עָלַֽיִךְ נִגְלָה׃ 5. Hit’orəri hit’orəri ki va oreikh qúmi óri. Úri úri hitahari kəvod SHƏKHINAH aláyikh niglah. 5. Rouse yourself! Rouse yourself! For behold! Lo! Here comes your light; arise all aglow! Awake! Awake! In purity grow; the PRESENCE’s glory is your revelation! לְכֶה דוֹדֶתִי לִקְרַאת כַּלָּה פְּנֵי שַׁבָּת נְקַבְּלָה׃ Ləkheh dodeti liqrat kalah pənei Shabat nəqabəlah. Ah come, dear friend, let’s greet the bride, let’s meet Shabbat on twilight’s tide! ‏6. לֹא תֵבֹֽשִׁי וְלֹא תִכָּלְמִי מַה תִּשְׁתּוֹחֲחִי וּמַה תֶּהֱמִי׃ בָּךְ יֶחֱסוֹל עֲנִיּוֹל עַמִּי וְנִבְנְתָה עִיר עַל תִּלָּהּ׃ 6. Lo teivóshi velo tikaləmi mah tishtoḥaḥi umah tehemi. Bakh yeḥesol aniyol ami vənivnətah ir al tilah. 6. Overcome your disgrace! Feel ashamed no more! Why do you sigh? Why mope to the floor? You’ll be a haven for my people’s poor— a city rebuilt on her ancient foundation! לְכֶה דוֹדֶתִי לִקְרַאת כַּלָּה פְּנֵי שַׁבָּת נְקַבְּלָה׃ Ləkheh dodeti liqrat kalah pənei Shabat nəqabəlah. Ah come, dear friend, let’s greet the bride, let’s meet Shabbat on twilight’s tide! ‏7. וְהָיוּ לְצָרָה צָרָֽיִךְ וְרָחֲקוּ כׇּל בְּלָעָֽיִךְ׃ יָשִֽׂישֶׂה עָלַֽיִךְ אֱלֹהָֽיִךְ כִּמְשׂוֹשׂ דָּג עַל מְצוּלָה׃ 7. Vəhayu lətzarah tzaráyikh vəraḥaku kol bəla’áyikh. Yasíseh aláyikh eloháyikh Kimsos dag al mətzulah. 7. Soon your constraints will be constrained — it’s true! And your consumptions removed from your view. Your God will rejoice greatly for you; like fish for the sea will be your jubilation! לְכֶה דוֹדֶתִי לִקְרַאת כַּלָּה פְּנֵי שַׁבָּת נְקַבְּלָה׃ Ləkheh dodeti liqrat kalah pənei Shabat nəqabəlah. Ah come, dear friend, let’s greet the bride, let’s meet Shabbat on twilight’s tide! ‏8. יָמִין וּשְׂמֹאל תִּפְרֹֽצִי וְאֶת יהוה תַּעֲרִֽיצִי׃ מִן כׇּל עֽוֹשֶׁק תֵּחָלְצִי וְנִשְׂמְחָה וְנָגִֽילָה׃ 8. Yamin usmol tifrótzi və’et SHƏKHINAH ta’arítzi. Min kol ósheq teiḥalətzi vənisməḥah vənagílah. 8. Ever you’ll spread to the left and the right as you acclaim the PRESENCE’s might! You shall be free from maltreatment’s blight, and we’ll be glad in a great exultation! לְכֶה דוֹדֶתִי לִקְרַאת כַּלָּה פְּנֵי שַׁבָּת נְקַבְּלָה׃ Ləkheh dodeti liqrat kalah pənei Shabat nəqabəlah. Ah come, dear friend, let’s greet the bride, let’s meet Shabbat on twilight’s tide! (In honor of Shabbat’s arrival, some stand and turn towards the entry to the prayer space (or the setting sun, if praying outside) for this verse, bow left and right on the last line, and turn back to the front of the space for the final chorus.) ‏9. בּֽוֹאִי בְשָׁלוֹם עֲטֶֽרֶת תְּהִילָּה גַּם בְּשִׂמְחָה וּבְצׇהֳלָה׃ תּוֹךְ אֱמוּנוֹל עַם סְגֻלָּה בּֽוֹאִי כַלָּה בּֽוֹאִי כַלָּה׃ 9. Bó’i vəshalom atéret təhilah gam bəsimḥah uvtzoholah. Tokh emunol am səgulah bó’i khalah bó’i khalah. 9. So enter in peace, Crown of Adoration, lively with joy and with exaltation! Midst a true people, past all valuation: Now enter, O Bride, our congregation! לְכֶה דוֹדֶתִי לִקְרַאת כַּלָּה פְּנֵי שַׁבָּת נְקַבְּלָה׃ Ləkheh dodeti liqrat kalah pənei Shabat nəqabəlah. Ah come, dear friend, let’s greet the bride, let’s meet Shabbat on twilight’s tide! (Anyone standing now sits.) If mourners have been waiting outside the prayer space, they are now welcomed in with the following: מִן הַשָּׁמַֽיִם תְּנֻחָמוֹל׃ Min hashamáyim tənuḥamol. May you be consoled by Heaven. 7. Psalm 92 ‏1 מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת׃ ‏2 טוֹב לְהֹדוֹת לִיהוה וּלְהַלֵּל אֶת שִׁמְךֶ עֶלְיוֹן׃ ‏3 לְהַגִּיד בַּבֹּֽקֶר חַסְדֶּֽךֶ וֶאֱמוּנָתְךֶ בַּלֵּילוֹת׃ ‏4 בְּשִׁיר וּבְרִקּוּד אוֹ בִקְטֽוֹרֶת בְּצִיּוּר וּבְכׇל־תְּהִלָּה׃ ‏5 כִּי שִׂמַּחְתֶּֽנִי יהוה בְּפׇעֳלֶֽךֶ אֶת מַעֲשֵׂי יָדֶֽיךֶ אַעֲרִיץ׃ ‏6 מַה־גָּדְלוּ מַעֲשֶֽׂיךֶ יהוה מְאֹד עָמְקוּ מַחְשְׁבֹתֶֽיךֶ׃ ‏7 אִישֶׁה בַּֽעַר לֹא יִירְאֶה וְרָעֶה לֹא־יָבִֽינֶה אֶת זֹאת׃ ‏8 כִּי־פוֹרְחוֹל רְשָׁעוֹל כְּמוֹ עֵֽשֶׂב וַיַּצִֽיצוֹל כׇּל־פֹּעֲלוֹל אָֽוֶן וְיִשָּׁמְדוֹל עֲדֵי־עַד׃ ‏9 וְאַתֶּה מָרוֹם לְעֹלָם יהוה׃ ‏10 כִּי הִנֵּה אֹיְבוֹלֶֽיךֶ יהוה כִּי־הִנֵּה אֹיְבוֹלֶֽיךֶ יֹאבֵֽדוֹל יִתְפָּרְדוֹל כׇּל־פֹּעֲלוֹל אָֽוֶן׃ ‏11 וַתָּרִֽימֶה כִּרְאֵים קַרְנִי בַּלְּתִי בְּשֶֽׁמֶן רַעֲנָן׃ ‏12 וַיֵּֽדַע לִבִּי בְּשׁוּרוֹלָי בַּקָּמוֹל עָלַי מְרֵעוֹל תִּשְׁמַע נִשְׁמָתִי׃ ‏13 צַדִּיקֶה כַּתָּמָר יִפְרְחֶה כְּאֶֽרֶז בַּלְבָנוֹן יִשְׂגֶּת׃ ‏14 שְׁתוּלוֹל בְּגַן הַחַיִּים בְּחַצְרוֹת שָׁלוֹם אָרֹךְ יַפְרִֽחוֹל׃ ‏15 עוֹד יְנוּבוֹל בְּשֵׂיבָה דְּשֵׁנוֹל וְרַעֲנַנּוֹל יִהְיוֹל׃ ‏16 וְאַגִּיד כִּי־תַמֶּה יהוה צוּרִי וְלֹא־עַוְלָתָה בֶּהּ׃ 1 Mizmor shir ləyom haShabat. 2 Tov ləhodot liSHKHINAH ulhalel et shimkhe elyon. 3 Ləhagid babóqer ḥasdékhe ve’emunatəkhe baleilot. 4 Bəshir uvriqud o viqtóret bətziyur uvkhol təhilah. 5 Ki simaḥténi SHƏKHINAH bəfo’olékhe et ma’asei yadéikhe a’aritz. 6 Mah gadəlu ma’aséikhe SHƏKHINAH mə’od aməqu maḥshəvotéikhe. 7 Ishe bá’ar lo yirə’eh vəra’eh lo yavíneh et zot. 8 Ki forəḥol rəsha’ol kəmo éisev vayatzítzol kol po’alol áven vəyishamədol adei ad. 9 Və’ateh marom lə’olam SHƏKHINAH. 10 Ki hineih oyvoléikhe SHƏKHINAH ki hineih oyvoléikhe yovéidol yitparədol kol po’alol áven. 11 Vatarímeh kir’eim qarni baləti bəshémen ra’anan. 12 Vayéida libi bəshurolai baqamol alai mərei’ol tishma nishmati. 13 Tzadiqeh katamar yifrəḥeh kə’érez baLvanon yisget. 14 Shətulol bəgan haḥayim bəḥatzrot shalom arokh yafríḥol. 15 Od yənuvol bəseivah dəsheinol vəra’ananol yihyol. 16 Və’agid ki tameh SHƏKHINAH tzuri vəlo avlatah beh. 1 A psalm, a hymn for the Sabbath day: 2 It is Good to thank the PRESENCE and to praise Voix exalted Name, 3 to bring news of Voix kindness at daybreak and of Voix faithfulness at nightfall 4 with song and dance, or with fragrant incense, with image-work and every form of praise. 5 Because You have pleased me with Your deeds, PRESENCE, I will venerate Your works! 6 How mighty Your works are, PRESENCE! How profound Your designs! 7 A cruel person doesn’t act in awe of this, a wicked one doesn’t consider it: 8 That tho the wicked may be flourishing like weeds, and all who cause sorrow blossoming, they shall be obliterated permanently 9 while You are on high forever, PRESENCE! 10 For look! Your enemies, PRESENCE — Yes! Look! — Your enemies are no more! And all who cause sorrow are scattered! 11 You raise my horn like an auroch; I am anointed with fresh oil. 12 And my heart knows that even as my stalkers muster against me they are broken; my soul will learn of this! 13 The righteous will flourish like a palm tree; like a cedar of Lebanon ve’ll thrive. 14 Planted in the garden of life, in sheltered courts of eternal peace they’ll flourish. 15 They’ll still bear fruit in old age; fat and fresh they shall be! 16 And I will bring news that the PRESENCE is perfect, my Rock! There is no flaw in Void. ∞. Psalm 93 After the seven previous psalms, one for each day of the week, comes Psalm 93, which many understand as a celebration of Creation completed, and thus a vision of the final completion of Creation in the World to Come. It stands beyond the seven psalms of the week because it represents the world beyond time, when every day will be like Shabbat. ‏1 יהוה חַיֶּת גֵּאוּת לָבְשֶׁה לָבְשֶׁה יהוה עֹז הִתְאַזְּרֶה אַף־תִּכּוֹן תֵּבֵל בַּל תִּמּוֹט׃ ‏2 נָכוֹן כִּסְאֲךֶ מֵאָז מֵעוֹלָם אָֽתֶּה׃ ‏3 נָשְׂאוּ נְהָרוֹת יהוה נָשְׂאוּ נְהָרוֹת קוֹלָם יִשְׂאוּ נְהָרוֹת דׇּכְיָם׃ ‏4 מִקֹּלוֹת מַֽיִם רַבִּים אַדִּירִים מִשְׁבְּרֵי־יָם אַדִּירֶה בַּמָּרוֹם יהוה׃ ‏5 עֵדֹתֶֽיךֶ נֶאֶמְנוּ מְאֹד לְבֵיתְךֶ נָאֲוָה־קֹּֽדֶשׁ יהוה לְאֹֽרֶךְ יָמִים׃ 1 SHƏKHINAH ḥayet gei’ut lavəsheh lavəsheh SHƏKHINAH oz hit’azəreh af tikon teiveil bal timot. 2 Nakhon kis’akhe me’az me’olam áteh. 3 Nasə’u nəharot SHƏKHINAH nasə’u nəharot qolam yis’u nəharot dokhyam. 4 Miqolot máyim rabim adirim mishbərei yam adireh bamarom SHƏKHINAH. 5 Eidotéikhe ne’emnu mə’od ləveitəkhe na’avah qódesh SHƏKHINAH lə’órekh yamim. 1 The PRESENCE lives! Voi is dressed in sea-swells. The PRESENCE is dressed, girded with strength. And, too, the world endures, it shall not be dashed! 2 Your throne was established of old; eternal are You. 3 Rivers raise — PRESENCE — rivers raise their thunder! Rivers will raise their crashing floods! 4 More than the thunderings of the primal abyss, than the majestic breakers of the sea, the PRESENCE is more majestic on high! 5 Your edicts are truly enduring; Holiness is perfect for Your dwelling, PRESENCE, For as long as there are days. At this point on a Festival, including a Festival that falls on Shabbat, continue with the Ma’ariv Call to Prayer (line 2,055) (if a minyan is present — otherwise continue with the Shəma and Her Blessings (line 2,073)). On Shabbat, some communities move directly to the evening service proper; those who do so pray the Ḥatzi Qadish (if a minyan is present — otherwise continue with the Shəma and Her Blessings). Other communities include various passages for study; those who do so omit the Ḥatzi Qadish and continue with the passages below (line 1,737) instead. Ḥatzi Qadish This prayer is not prayed without a minyan. In many communities, the service leader prays the bulk of the text, with the full congregation joining in only for the texts set off with asterisks. (Some stand here.) יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֹהּ רַבָּה *אָמֵן* בְּעָלְמָא דִּי בִרְאֹת כִּרְעוּתֹהּ וְיַשְׁלְמֶה שְׁלָמֹהּ בְּחַיֵּיכֹל וּבְיוֹמֵיכֹל וּבְחַיֵּי דְּכׇל בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב וְאִמְרוֹל אָמֵן* יְהֵא שְׁמֹהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא׃*‏ יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֹהּ דְּקֻדְשֵׁתָא *בְּרִיכֶה הֶא* On Shabbat Shuvah: לְעֵֽלָּא לְעֵֽלָּא מִכׇּל All other times: לְעֵֽלָּא מִן כׇּל At all times conclude: בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא וְאִמְרוֹל *אָמֵן* Yitgadal vəyitqadash shəmoh rabah *amein* bə’aləma di vir’ot kir’utoh vəyashləmeh shəlamoh bəḥayeikhol uvyomeikhol uvḥayei dəkhol beit Yisra’eil ba’agala uvizman qariv və’imrol *amein. Yəhei shəmoh raba məvarakh lə’alam ul’aləmei almaya.* Yitbarakh vəyishtabaḥ vəyitpa’ar vəyitromam vəyitnasei vəyithadar vəyit’aleh vəyithalal shəmoh dəqudsheita *bərikheh he* On Shabbat Shuvah: lə’éila lə’éila mikol All other times: lə’éila min kol At all times conclude: birkhata vəshirata tushbəḥata vəneḥemata da’amiran bə’aləma və’imrol *amein.* May Voix great Name be magnified and sanctified — *amen!* — in the world that Voi made by Voix will, and may Voi complete Voix peace in your lives and in your days and in the lives of the whole house of Yisra’eil, with speed and in a fast-approaching time. And respond: *Amen! May Voix great Name be blessed forever and to the end of eternities!* Blessed and lauded and glorified and exalted and lifted up and beautified and cherished and praised be the Name of the Holy One — *Voi is blessed!* — On Shabbat Shuvah: higher by far than every All other times: higher than every At all times conclude: blessing and song, praise and consolation that we offer in this world. And respond: *Amen!* Passages for Study Traditionally, a selection from the Mishnah dealing with the ritual laws of Shabbat candlelighting was inserted here for study. (The traditional passage can be found in Appendix A (line 30,787).) In the spirit of looking for alternative passages that might be more relevant in a historical moment when most congregants are not constructing their own oil lamps from scratch, I have pulled together a collection of twelve passages related to three central themes of Shabbat: Creation, Rest, and The End of All Oppression. I have tried to draw public-domain texts from a range of times and places, but these are, of course, only suggestions. Some communities include the Mourner’s Qadish (line 4,182) before the passages of study. CREATION On Light: LIGHT, my light, the world-filling light, the eye-kissing light, heartsweetening light! Ah, the light dances, my darling, at the centre of my life; the light strikes, my darling, the chords of my love; the sky opens, the wind runs wild, laughter passes over the earth. The butterflies spread their sails on the sea of light. Lilies and jasmines surge up on the crest of the waves of light. The light is shattered into gold on every cloud, my darling, and it scatters gems in profusion. Mirth spreads from leaf to leaf, my darling, and gladness without measure. The heaven’s river has drowned its banks and the flood of joy is abroad. —Rabindranath Tagore, “Light, my light, the world-filling light”, poem 57 in Gitanjali, trans. Rabindranath Tagore (London: Macmillan and Co, Ltd, 1913) On the Age of the Stones of the Earth: On landing at this point, we found that we actually trode on the primeval rock, which forms alternately the base and the summit of the present land. It is here a micaceous schistus, in beds nearly vertical, highly indurated, and stretching from SE to NW. The surface of this rock runs with a moderate ascent from the level of low-water, at which we landed, nearly to that of high-water, where the schistus has a thin covering of red horizontal sandstone laid over it; and this sandstone, at a distance of a few yards farther back, rises into a very high perpendicular cliff. Here, therefore, the immediate contact of the two rocks is not only visible, but is curiously dissected and laid open by the action of the waves. . . . On us who saw these phenomena for the first time, the impression made will not easily be forgotten. The palpable evidence presented to us, of one of the most extraordinary and important facts in the natural history of the earth, gave a reality and substance to those theoretical speculations, which, however probable, had never till now been directly authenticated by the testimony of the senses. We often said to ourselves, What clearer evidence could we have had of the different formation of these rocks, and of the long interval which separated their formation, had we actually seen them emerging from the bottom of the deep? We felt ourselves necessarily carried back to the time when the schistus on which we stood was yet at the bottom of the sea, and when the sandstone before us was only beginning to be deposited, in the shape of sand or mud, from the waters of a superincumbent ocean. An epoch still more distant presented itself, when even the most ancient of these rocks, instead of standing upright in vertical beds, lay in horizontal planes at the bottom of the sea, and was not yet disturbed by that immeasurable force which has burst asunder the solid pavement of the globe. Revolutions still more remote appeared in the distance of this extraordinary perspective. The mind seemed to grow giddy by looking so far into the abyss of time; and while we listened with earnestness and admiration, . . . we became sensible how much farther reason may sometimes go than imagination can venture to follow. —John Playfair, “Biographical Account of the Late Dr James Hutton”, Transactions of the Royal Society of Edinburgh 5, no. 3 (1805): 71–73 On the Wonders of Oft-Maligned Forms of Life: Fungi are not always the grewsome things of Shelley and Spenser. In their ranks are many which delight the eye with their colouring and the symmetry of their forms. They are the grotesques of nature; nests, hoofs, cups, umbrellas, shells, and clubs are represented, together with spheres, hemispheres, cones, and many other geometrical figures. The mildew on the linen, the mould on food, the rusts and smuts which blight our fields of grain, and the dry rot which crumbles our lumber to dust and which causes old wood in dark places to glow with a weird, pale, flickering light, are all forms of one group or another of these plants which prey upon living or dead organic matter. In ordinary observation, only the simpler and more noticeable fungi are taken into account, but they are in reality met with in almost every situation imaginable. . . . In shady woods the beautiful white “bear’s head” hangs on stately tree trunks, and the “destroying angels” gleam white in the shadows on the ground. Shelving brackets, green or red or brown, encircle old stumps, or stand out stiff and white from the crumbling trunks of fallen moss-grown monarchs of the forest, while wood-brown toadstools huddle in groups among the fallen leaves. On the outskirts of the wood, green and red Russulas vie with the flowers in the brilliancy of their colouring. Pink or violet Clavarias, dainty corals, border the wood path, and golden Clavarias lighten up the sombre wood tints with their yellow branches. In dry pastures and along wood roads, puffballs, large and small, send up their puffs of brown smoke, to the delight of every passing child who strikes them with a wand. On lawns and hillsides the Oreades cause fairy rings to grow. —Nina L Marshall, The Mushroom Book (New York: Doubleday, Page & Company, 1905), 1–3 On an Incident from the Garden of Eden: [In Bərakhot 61 of the Babylonian Talmud, the Rabbis read a line of Torah to say that God braided Ḥava’s hair moments after creating her. When I read this passage as part of the current Daf Yomi cycle, I had this to say about it.] I am now imagining the unbearably tender intimacy of haSheim braiding Ḥava’s hair moments after she was brought into existence and I am not sure I will ever be OK again. Like!!! It is dusk at the very dawning of the world, evening is gently falling in a Garden where there is no sorrow. You have just been carved out of flesh, split off from a larger being. For the first time ever, you can be — and are — alone. Naked, without language, curled up by the banks of a river while nameless birds coo and rustle overhead in the gathering night. Every sensation is fresh and overwhelming, your senses are all so raw — no one has ever experienced this before; there has never even been a before before! And then the softest, gentlest thing: the Creator of all this vast and dazzling array drawing near, not in thunderous majesty, but with a whisper, as a breath. Not to order or command or ask tribute, but to draw back the strands of hair from your face, to work out — with infinite patience — all the tangles and knots, to weave a cord of overlapping strands… To serve, to soothe, to heal. “When you grow old, I will still be the same. When your hair turns grey, I will still carry you. I made you, I will bear you, I will carry you.”[1] [1] Yəshayáhu 46:4 Imagine feeling the finished braid fall along the length of your back. Imagine the weight of it, pulling your head up, ever so gently, raising your gaze to catch the newly emerged glimmer of the stars. How could you not trust a Presence like that to be with you always? How could you not want to know every hidden detail of such a tender Being’s marvelous world? How could you not eat the Fruit? REST On the Uselessness of Many Jobs: Work in a free society would be done because it was useful. . . . And of course I here include what is beautiful under the term useful — as there is no reason why one should separate what satisfies one human need, like the need of beauty, from another human need, like the need of food. I say the idea of work implies that it is undertaken because the product itself satisfies some human need. But strangely enough in Commerce that is not so. The work is undertaken in order that the product may sell, and so yield a profit; that is all. It is of no moment what the product is, or whether bad or good, as long as it fulfills this one condition. . . . [I]t is not difficult to see that if on the principles of freedom there was not so much produced in mere quantity, and folk did not (as may indeed be hoped) work so many hours a day as now, still, the goods turned out being sincere and genuine, there would really be far more value shown in a year than on the strictly commercial system. . . . How many are there who take real pleasure and satisfaction in their daily labor? Are they, in each township, to be counted on the fingers? But what is the good of life if its chief element, and that which must always be its chief element, is odious? —Edward Carpenter, “Non-Governmental Society”, in Towards Industrial Freedom (London: George Allen & Unwin, Ltd, 1917), 85–87 On the Dangers of Having Nothing in Life but Work: Look at one of your industrious fellows for a moment, I beseech you. He sows hurry and reaps indigestion; . . . And what, in God’s name, is all this pother about? For what cause do they embitter their own and other people’s lives? That a man should publish three or thirty articles a year, that he should finish or not finish his great allegorical picture, are questions of little interest to the world. The ranks of life are full; and although a thousand fall, there are always some to go into the breach. When they told Joan of Arc she should be at home minding women’s work, she answered there were plenty to spin and wash. And so, even with your own rare gifts! . . . Suppose Shakespeare had been knocked on the head some dark night in Sir Thomas Lucy’s preserves, the world would have wagged on better or worse, the pitcher gone to the well, the scythe to the corn, and the student to his book; and no one been any the wiser of the loss. . . . This is a sobering reflection for the proudest of our earthly vanities. . . . Alas and alas! you may take it how you will, but the services of no single individual are indispensable. Atlas was just a gentleman with a protracted nightmare! And yet you see merchants who go and labor themselves into a great fortune and thence into the bankruptcy court; scribblers who keep scribbling at little articles until their temper is a cross to all who come about them, as though Pharaoh should set the Israelites to make a pin instead of a pyramid; and fine young men who work themselves into a decline, and are driven off in a hearse with white plumes upon it. Would you not suppose these persons had been whispered, by the Master of the Ceremonies, the promise of some momentous destiny? and that this lukewarm bullet on which they play their farces was the bull’s-eye and centerpoint of all the universe? And yet it is not so. The ends for which they give away their priceless youth, for all they know, may be chimerical or hurtful; the glory and riches they expect may never come, or may find them indifferent; and they and the world they inhabit are so inconsiderable that the mind freezes at the thought. —Robert Louis Stevenson, “An Apology for Idlers”, in Virginibus Puerisque, and Other Papers (New York: Charles Scribner’s Sons, 1893), 94–97 On Leaving behind the Activity of the Busy World: The day takes her ease in slippered yellow. Electric signs gleam out along the shop fronts, following each other. They grow, and grow, and blow into patterns of fire-flowers as the sky fades. Trades scream in spots of light at the unruffled night. Twinkle, jab, snap, that means a new play; and over the way: plop, drop, quiver, is the sidelong sliver of a watchmaker’s sign with its length on another street. A gigantic mug of beer effervesces to the atmosphere over a tall building, but the sky is high and has her own stars, why should she heed ours? I leave the city with speed. Wheels whirl to take me back to my trees and my quietness. The breeze which blows with me is fresh-washed and clean, it has come but recently from the high sky. There are no flowers in bloom yet, but the earth of my garden smells of tulips and narcissus. My room is tranquil and friendly. Out of the window I can see the distant city, a band of twinkling gems, little flower-heads with no stems. I cannot see the beer-glass, nor the letters of the restaurants and shops I passed, now the signs blur and all together make the city, glowing on a night of fine weather, like a garden stirring and blowing for the Spring. The night is fresh-washed and fair and there is a whiff of flowers in the air Wrap me close, sheets of lavender. Pour your blue and purple dreams into my ears. The breeze whispers at the shutters and mutters queer tales of old days, and cobbled streets, and youths leaping their horses down marble stairways. Pale blue lavender, you are the colour of the sky when it is fresh-washed and fair . . . I smell the stars . . . they are like tulips and narcissus . . . I smell them in the air. —Amy Lowell, “Spring Day”, in “Clock Ticks a Century”, Men, Women, and Ghosts (Boston: Houghton Mifflin Company, 1921), 335–37 (ellipses in the original) On Having Time to Feel Heavy Emotions: FATHER JOHN An ardent soul was Launoy’s, and his deeds Were such as dazzled many a Flemish dame. There’ll some bright eyes in Ghent be dimmed for him. ARTEVELDE They will be dim, and then be bright again. All is busy, stirring, stormy motion. And many a cloud drifts by, and none sojourns. Lightly is life laid down amongst us now, And lightly is death mourned: a dusk star blinks As fleets the rack, but look again, and lo! In a wide solitude of wintry sky Twinkles the reilluminated star, And all is out of sight that smirched the ray. We have not time to mourn. FATHER JOHN The worse for us! He that lacks time to mourn, lacks time to mend. Eternity mourns that. ’Tis an ill cure For life’s worst ills, to have no time to feel them Where sorrow’s held intrusive and turned out, There wisdom will not enter, nor true power, Nor aught that dignifies humanity. Yet such the barrenness of busy life! —Sir Henry Taylor, Philip van Artevelde, part 1, act 1, scene 5 THE END OF ALL OPPRESSION On the Necessity of Fighting Against Oppression: The whole history of the progress of human liberty shows that all concessions yet made to her august claims, have been born of earnest struggle. The conflict has been exciting, agitating, all-absorbing, and for the time being, putting all other tumults to silence. It must do this or it does nothing. If there is no struggle there is no progress. Those who profess to favor freedom and yet depreciate agitation, are men who want crops without plowing up the ground, they want rain without thunder and lightning. They want the ocean without the roar of its many waters. This struggle may be a moral one, or it may be a physical one, and it may be both moral and physical, but it must be a struggle. Power concedes nothing without a demand. It never did and it never will. Find out just what any people will quietly submit to and you have found out the exact measure of injustice and wrong which will be imposed upon them, and these will continue until they are resisted with either words or blows, or with both. . . . Men may not get all they pay for in this world, but they must certainly pay for all they get. If we ever get free from the oppressions and wrongs heaped upon us, we must pay for their removal. We must do this by labor, by suffering, by sacrifice, and if needs be, by our lives and the lives of others. . . . This, then, is the truth concerning the inauguration of freedom in the British West Indies. Abolition was the act of the British Government. . . . Nevertheless a share of the credit of the result falls justly to the slaves themselves. . . . What Wilberforce was endeavoring to win from the British Senate by his magic eloquence, the Slaves themselves were endeavoring to gain by outbreaks and violence. The combined action of one and the other wrought the final result. While one showed that slavery was wrong, the other showed that it was dangerous as well as wrong. —Frederick Douglass, “West India Emancipation” (speech, Canadaigua, NY, August 4, 1857) On a Better World: We live in order to finish an, as yet, unfinished universe, unfinished so far as the human . . . part of it is concerned. We live in order to develop the superior qualities of man which are, as yet, for the most part latent. The test of genuine moral culture is to be found in the attention we pay to the oft neglected details of conduct; in the extent to which we have formed the habit of asking, What is it right to do in those little things which yet are not little? . . . We are to go out as teachers among the people, discarding the limitations imposed by the theologies of the past, and holding up the moral ideal, pure and simple, as the human ideal, as the ideal for all men, embracing all men, binding on all men — the ideal of a perfect society, of a society in which no men or class of men shall be mere hewers of wood or drawers of water for others; in which no man or woman, or class of men or class of women shall be used as tools for the lusts of others, or for the ambition of others, or for the greed of others; in which every human life, the life of every man and woman and child, shall be esteemed a sacred utterance of the Infinite. —Felix Adler, Life and Destiny (New York: McClure, Philips & Co, 1905), 139–41 On the Potential of Unpromising Surroundings: Boll-weevil’s coming, and the winter’s cold, Made cotton-stalks look rusty, seasons old, And cotton, scarce as any southern snow, Was vanishing; the branch, so pinched and slow, Failed in its function as the autumn rake; Drouth fighting soil had caused the soil to take All water from the streams; dead birds were found In wells a hundred feet below the ground- Such was the season when the flower bloomed. Old folks were startled, and it soon assumed Significance. Superstition saw Something it had never seen before: Brown eyes that loved without a trace of fear, Beauty so sudden for that time of year. —Jean Toomer, “November Cotton Flower”, in Cane (New York: Liveright, 1923), 7 On Finding Joy along the Way: One evening a cousin of Sasha, a young boy, took me aside. With a grave face, as if he were about to announce the death of a dear comrade, he whispered to me that it did not behoove an agitator to dance. Certainly not with such reckless abandon, anyway. It was undignified for one who was on the way to become a force in the anarchist movement. My frivolity would only hurt the Cause. I grew furious at the impudent interference of the boy. I told him to mind his own business, I was tired of having the Cause constantly thrown into my face. I did not believe that a Cause which stood for a beautiful ideal, for anarchism, for release and freedom from conventions and prejudice, should demand the denial of life and joy. I insisted that our Cause could not expect me to become a nun and that the movement should not be turned into a cloister. If it meant that, I did not want it. “I want freedom, the right to self-expression, everybody’s right to beautiful, radiant things.” Anarchism meant that to me, and I would live it in spite of the whole world — prisons, persecution, everything. Yes, even in spite of the condemnation of my own closest comrades I would live my beautiful ideal. —Emma Goldman, Living My Life (New York: Alfred A Knopf, 1931), 55–56 If praying with a minyan, continue with Qadish dəRabanun. If praying without a minyan, continue with the evening service (line 2,053). Qadish dəRabanun Qadish dəRabanun is prayed after studying, but not without a minyan. In some communities, the prayer leader prays this text; in others, congregants in a period of mourning do; in yet others, all pray it together. Those who do not pray the full text join for the passages that are set apart with asterisks. (Some stand here.) יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֹהּ רַבָּה *אָמֵן* בְּעָלְמָא דִּי בִרְאֹת כִּרְעוּתֹהּ וְיַשְׁלְמֶה שְׁלָמֹהּ בְּחַיֵּיכֹל וּבְיוֹמֵיכֹל וּבְחַיֵּי דְּכׇל בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב וְאִמְרוֹל :אָמֵן* יְהֵא שְׁמֹהּ רַבָּא מְבָרַךְ *לְעָלַם וּלְעָלְמֵי עָלְמַיָּא׃ יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֹהּ דְּקֻדְשֵׁתָא *בְּרִיכֶה הֶא* On Shabbat Shuvah: לְעֵֽלָּא לְעֵֽלָּא מִכׇּל All other times: לְעֵֽלָּא מִן כׇּל At all times continue: בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא וְאִמְרוֹל *:אָמֵן* עַל יִשְׂרָאֵל וְעַל רַבָּנֻן וְעַל תַּלְמִידֻתְהֹל וְעַל כׇּל תַּלְמִידֻת תַּלְמִידֻתְהֹל וְעַל כׇּל מָאן דְּעָסְקֻן בְּאוֹרַיְתָא דִּי בְּאַתְרָא הָדֵין וְדִי בְּכׇל אֲתַר וַאֲתַר יְהֵא לְהָל וּלְכֹל שְׁלָמָא רַבָּא חִנָּא וְחִסְדָּא וְרַחֲמֵי וְחַיֵּי אֲרִיכֵי וּמְזוֹנֵי רְוִיחֵי וּפֻרְקָנָא מִן קֳדָם אֲבֶתהֹל דִּי בִשְׁמַיָּא וְאִמְרוֹל *:אָמֵן* יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא וְחַיִּים טוֹבִים עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל *:אָמֵן* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) עֹשֶׂת שָׁלוֹם בִּמְרוֹמֶֽיהֶ הֶא בְּרַחֲמֶֽיהֶ יַעֲשֶׂת שָׁלוֹם עָלֵֽנוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל *אָמֵן׃* Yitgadal vəyitqadash shəmoh rabah *amein* bə’aləma di vir’ot kir’utoh vəyashləmeh shəlamoh bəḥayeikhol uvyomeikhol uvḥayei dəkhol beit Yisra’eil ba’agala uvizman qariv və’imrol *amein. Yəhei shəmoh raba məvarakh lə’alam ul’aləmei almaya.* Yitbarakh vəyishtabaḥ vəyitpa’ar vəyitromam vəyitnasei vəyithadar vəyit’aleh vəyithalal shəmoh dəqudsheita *bərikheh he* On Shabbat Shuvah: lə’éila lə’éila mikol All other times: lə’éila min kol At all times continue: birkhata vəshirata tushbəḥata vəneḥemata da’amiran bə’aləma və’imrol *amein.* Al Yisra’eil və’al talmiduthol və’al kol talmidut talmiduthol və’al kol man də’asəqun bə’oraita di bə’atra hadein vədi bəkhol atar va’atar yəhei ləhol ulkhol shəlama raba ḥina vəḥisda vəraḥamei vəḥayei arikhei umzonei rəviḥei ufurqana min qodam avethol di vishmaya və’imrol *amein.* Yəhei shəlama raba min shəmaya vəḥayim tovim aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol *amein.* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) Oset shalom bimroméihe He bəraḥaméihe ya’aset shalom aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol *amein.* May Voix great Name be magnified and sanctified — *amen!* — in the world that Voi made by Voix will, and may Voi complete Voix peace in your lives and in your days and in the lives of the whole house of Yisra’eil, with speed and in a fast-approaching time. And respond: *Amen! May Voix great Name be blessed forever and to the end of eternities!* Blessed and lauded and glorified and exalted and lifted up and beautified and cherished and praised be the Name of the Holy One — *Voi is blessed!* — On Shabbat Shuvah: higher by far than every All other times: higher than every At all times continue: blessing and song, praise and consolation that we offer in this world. And respond: *Amen!* To Yisra’eil and to teachers and to their students and to all their students’ students and to all who study holy texts whether in this place or in any other place elsewhere may there come — to them and to you — peace abundant, grace and kindness, mercy and long life and bountiful sustenance and liberation because of their Quickener in Heaven. And respond: *Amen!* May there be abundant peace from Heaven, and good life for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: *Amen!* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) The One Who makes peace in Voix heavens, may Voi in Voix mercy make peace for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. and respond: *Amen!* Ma’ariv The Call to Prayer The evening service begins with a formal call to prayer. The service leader instructs the congregants to bless God, which the congregants then do. The service leader then repeats the blessing lest they appear to exclude themself from the community of worshipers. (Some stand and face Yərushaláyim, the ark, or the front of the worship space and then bow at the first word, with many who do so making a point of standing upright by the time they get to God’s name.) If praying without a minyan, omit the call to prayer and continue with the first of the Shəma’s blessings (line 2,073). Leader: בָּרְכוֹל אֶת יהוה הַמְבֹרֶֽכֶה׃ Barəkhol et ADONAI hamvorékheh. Bless ADONAI, the Blessed One! Congregation, then leader: בְּרוּכֶה יהוה הַמְבֹרֶֽכֶה לְעוֹלָם וָעֶד׃ Bərukheh ADONAI hamvorékheh lə’olam va’ed. Blessed is ADONAI, the Blessed One forever and ever! On Shabbat, including a Festival that falls on Shabbat, continue with either of the two choices for the Blessing for Evening. On a Festival that falls on a weekday, continue with the contemporary Blessing for Evening. The Shəma and Her Blessings In some communities, the blessings that surround the Shəma are prayed collectively; in others, they are prayed individually, and the prayer leader brings everyone together where noted with “Some begin here”. Those not praying the final blessing may respond בְּרוּכֶה הֶא וּבָרוּךְ שְׁמֶהּ׃ | Bərukheh he uvarukh shəmeh. | “Blessed is Voi and Blessed is Voix name!” after the Divine Name. (Anyone standing now sits.) The Blessing for Evening (Historical) This blessing is from the siddur of the Sa’adiah Ga’on (882(?)–942). Rabbis in subsequent generations — worried that worshipers might confuse the Shabbat and weekday texts — replaced it with the weekday version, but it seems worth preserving as an option. The version that is done on Shabbat in most US shuls today follows below (line 2,132). בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר כִּלְּתֶה מַעֲשֶֽׂיהֶ בַּיּוֹם הַשְּׁבִיעִי וַיִּקְרָאֹֽהוּ שַׁבַּת קֹֽדֶשׁ מֵעֶֽרֶב וְעַד עֶֽרֶב וּנְתָנֶֽתּוּ מְנוּחָה לְעַמֶּהּ יִשְׂרָאֵל בִּקְדֻשָּׁתוֹ׃ בּוֹרֵֽאַה יוֹם וָלָֽיְלָה גּוֹלֶֽלֶה אוֹר מִפְּנֵי חֹֽשֶׁךְ וְחֹֽשֶׁךְ מִפְּנֵי אוֹר׃ Some begin here: וּמַעֲבִירֶה יוֹם וּמְבִיאֶה לָֽיְלָה וּמַבְדִּילֶה בֵּין יוֹם וּבֵין לָֽיְלָה יהוה צְבָאוֹת שְׁמֶהּ׃ אֵל חַיֶּת וְקַיֶּֽמֶה יְחַדְּשֶׁה אוֹתָֽנוּ לְעוֹלָם וָעֶד׃ בְּרוּכֶה אַתֶּה יהוה הַמַּעֲרִיבֶה עֲרָבִים׃ Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim asher kiləteh ma’aséihe bayom hashəvi’i vayiqra’óhu shabat qódesh me’érev və’ad érev untanétu mənuḥah lə’ameh Yisra’eil biqdushato. Boréi’ah yom valáilah goléleh or mipənei ḥóshekh vəḥóshekh mipənei or. Some begin here: Uma’avireh yom umvi’eh láilah umavdileh bein yom uvein láilah ADONAI tzəva’ot shəmeh. Eil ḥayet vəqayémeh yəḥadəsheh otánu lə’olam va’ed. Bərukheh ateh ADONAI hama’ariveh aravim. Blessed are You, ADONAI, our God, Life of endless worlds, Who finished Voix works on the seventh day and named it the Holy Sabbath from evening to evening and gave it, a respite, to Voix people, Yisra’eil, in its holiness. Voi creates day and night, rolls light from the face of darkness and darkness from the face of light. Some begin here: And Voi makes day pass and makes night come, and distinguishes between day and night — ADONAI of multitudes is Voix name. May the living and enduring God renew us forever and ever. Blessed are You, ADONAI, Who makes evenings pass. The Blessing for Evening (Contemporary) See the previous note for an explanation of the two different versions of this blessing. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר בִּדְבָרֶהּ מַעֲרִיבֶה עֲרָבִים בְּחׇכְמָה פּוֹתַֽחַה שְׁעָרִים וּבִתְבוּנָה מְשַׁנֶּת עִתִּים וּמַחֲלִיפֶה אֶת הַזְּמַנִּים וּמְסַדֶּֽרֶה אֶת־הַכּוֹכָבִים בְּמִשְׁמְרוֹתֵיהֶם בָּרָקִֽיעַ כִּרְצוֹנֶהּ׃ בּוֹרֵֽאַה יוֹם וָלָֽיְלָה גּוֹלֶֽלֶה אוֹר מִפְּנֵי חֹֽשֶׁךְ וְחֹֽשֶׁךְ מִפְּנֵי אוֹר׃ Some begin here: וּמַעֲבִירֶה יוֹם וּמְבִיאֶה לָֽיְלָה וּמַבְדִּילֶה בֵּין יוֹם וּבֵין לָֽיְלָה יהוה צְבָאוֹת שְׁמֶהּ׃ אֵל חַיֶּת וְקַיֶּֽמֶה יְחַדְּשֶׁה אוֹתָֽנוּ לְעוֹלָם וָעֶד׃ בְּרוּכֶה אַתֶּה יהוה הַמַּעֲרִיבֶה עֲרָבִים׃ Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim asher bidvareh ma’ariveh aravim bəḥokhmah potáḥah shə’arim uvitvunah məshanet itim umaḥalifeh et hazəmanim umsadéreh et hakokhavim bəmishməroteihem baraqía kirtzoneh. Boréi’ah yom valáilah goléleh or mipənei ḥóshekh vəḥóshekh mipənei or. Some begin here: Uma’avireh yom umvi’eh láilah umavdileh bein yom uvein láilah ADONAI tzəva’ot shəmeh. Eil ḥayet vəqayémeh yəḥadəsheh otánu lə’olam va’ed. Bərukheh ateh ADONAI hama’ariveh aravim. Blessed are you ADONAI, our God, Life of endless worlds, Who by Voix word makes evenings pass, with wisdom opening the celestial gates and with discernment cycling thru times and making the seasons change and ordering the stars in their watchposts in the vault of heaven according to Voix will. Voi creates day and night, rolls light from the face of darkness and darkness from the face of light. Some begin here: And Voi makes day pass and makes night come, and distinguishes between day and night — ADONAI of multitudes is Voix name. May the living and enduring God renew us forever and ever. Blessed are You, ADONAI, Who makes evenings pass. The Blessing for Love אַהֲבַת עוֹלָם בֵּית יִשְׂרָאֵל עַמְּךֶ אָהָֽבְתֶּ׃ תּוֹרָה וּמִצְוֺת חֻקִּים וּמִשְׁפָּטִים אוֹתָֽנוּ לִמַּֽדְתֶּ׃ עַל כֵּן יהוה אֱלֹהֵֽינוּ בְּשׇׁכְבֵֽנוּ וּבְעוּרֵֽנוּ נִפָּתַח בְּחֻקֶּֽיךֶ וְנִשְׂמַח בְּדִבְרֵי תוֹרָתֶֽךֶ וּבְמִצְוֺתֶֽיךֶ לְעוֹלָם וָעֶד כִּי הֵם חַיֵּֽינוּ וְאֹֽרֶךְ יָמֵֽינוּ וּבָהֶם נֶהְגֶּה יוֹמָם וָלָֽיְלָה׃ Some begin here: וְאַהֲבָתְךֶ אַל תָּסִֽירֶה מִמֶּֽנּוּ לְעוֹלָמִים׃ בְּרוּכֶה אַתֶּה יהוה אוֹהֶֽבֶה עַמֶּהּ יִשְׂרָאֵל׃ Ahavat olam beit Yisra’eil aməkhe ahávte. Torah umitzvot ḥukim umishpatim otánu limádte. Al kein ADONAI Elohéinu bəshokhvéinu uv’uréinu nipataḥ bəḥuqéikhe vənismaḥ bədivrei Toratékhe uvmitzvotéikhe lə’olam va’ed ki heim ḥayéinu və’órekh yaméinu uvahem nehgeh yomam valáilah. Some begin here: Və’ahavatəkhe al tasíreh miménu lə’olamim. Bərukheh ateh ADONAI ohéveh ameh Yisra’eil. With unbounded love You have loved Your people, the House of Yisra’eil. Torah and mitzvot and laws and judgements You have taught us. And so, ADONAI, our God, when we sleep and when we wake, we will be opened up by Your laws, and we will rejoice in the words of Your Torah and Your mitzvot forever and ever. For they are our life and the length of our days, and we will think on them day and night. Some begin here: And may You never take Your love away from us, never at all! Blessed are You, ADONAI, Who loves Voix people, Yisra’eil. Some move directly from the end of this blessing into the Shəma without pause; others take some time here to focus their intentions before continuing. The Shəma (Dəvarim 6:4) Four versions of the Shəma are given here: two that retain the original verb and two that replace it with one not tied to a physical sense. For each verb, the first version leaves the verb in the masculine, to agree with “Yisra’eil”, while the second re-conjugates it in the nonbinary. The ע and ד of the Hebrew spell the word for “witness”, a word that is woven thru the English translation. (Some stand here; some cover their eyes; some pray each word for a long time; other traditions abound.) When praying without a minyan: אֵל מַסָּד נֶאֱמָן׃ Eil masad ne’eman. God, adamantine Foundation! In all cases, continue with one of the four options below. שְׁמָ֖ע יִשְׂרָאֵ֑ל יְהִוָ֥ה אֱלֹהֵ֖נוּ יְהֹוָ֥ה ׀ אָחֶֽד׃ Shəma Yisra’eil SHƏKHINAH Elohéinu ADONAI aḥed. Follow this, Yisra’eil: The PRESENCE is our God! ADONAI is one! שִׁמְעֶ֖ה יִשְׂרָאֵ֑ל יְהִוָ֥ה אֱלֹהֵ֖נוּ יְהֹוָ֥ה ׀ אָחֶֽד׃ Shim’eh Yisra’eil SHƏKHINAH Elohéinu ADONAI aḥed. Follow this, Yisra’eil: The PRESENCE is our God! ADONAI is one! דַּ֖ע יִשְׂרָאֵ֑ל יְהִוָ֥ה אֱלֹהֵ֖נוּ יְהֹוָ֥ה ׀ אָחֶֽד׃ Da Yisra’eil SHƏKHINAH Elohéinu ADONAI aḥed. Know, Yisra’eil: The PRESENCE is our God! ADONAI is one! דְּעֶ֖ה יִשְׂרָאֵ֑ל יְהִוָ֥ה אֱלֹהֵ֖נוּ יְהֹוָ֥ה ׀ אָחֶֽד׃ Də’eh Yisra’eil SHƏKHINAH Elohéinu ADONAI aḥed. Know, Yisra’eil: The PRESENCE is our God! ADONAI is one! After any version of the Shəma, conclude individually: בָּרוּךְ שֵׁם כְּבוֹד מַמָּשֶׁהּ לְעוֹלָם וָעֶד׃ Barukh sheim kəvod mamasheh lə’olam va’ed. Blessed is the Name of the Glory of Voix Reality forever and ever. Continue with the Və’ahavte. The First Paragraph of the Shəma (Və’ahavte: Dəvarim 6:5–9) וְאָ֣הַבְתֶּ֔ אֵ֖ת יְהֹוָ֣ה אֱלֹהֶ֑יךֶ בְּכׇל־לְבָֽבְךֶ֥ וּבְכׇל־נַפְשְׁךֶ֖ וּבְכׇל־מְאֹדֶֽךֶ׃ וְהָי֞וּ הַדְּבָרִ֣ים הָאֵ֗לֶּה אֲשֶׁ֨ר אָנֹכִ֧י מְצַוֶּתְךֶ֛ הַיּ֖וֹם עַל־לְבָבֶֽךֶ׃ וְשִׁנַּנְתֶּ֣ם לַבָּנוֹל־בָּ֔ךְ וְאָמַרְתֶּ֖ בָּ֑ם בְּשִׁבְתְּךֶ֤ בְּבֵיתֶ֙ךֶ֙ וּבְלֶכְתְּךֶ֣ בַדֶּ֔רֶךְ וּבְשׇׁכְבְּךֶ֖ וּבְעוּרֶֽךֶ׃ וּקְשַׁרְתֶּ֥ם לְא֖וֹת עַל־גּוּפֶ֑ךֶ וְהָי֥וּ לְטֹטָפֹ֖ת עַ֥ל רֹאשֶֽׁךֶ׃ וּכְתַבְתֶּ֛ם עַל־מְזֻז֥וֹת בֵּיתֶ֖ךֶ וּבִשְׁעָרֶֽיךֶ׃ Və’ahavte eit ADONAI Elohéikhe bəkhol ləvavkhe uvkhol nafshəkhe uvkhol mə’odékhe. Vəhayu hadəvarim ha’éileh asher anokhi mətzavetkhe hayom al ləvavékhe. Vəshinantem labanol bakh və’amarte bam bəshivtəkhe bəveitékhe uvlekhtəkhe vadérekh uvshokhbəkhe uv’urékhe. Uqshartem lə’ot al gufékhe vəhayu lətotafot al roshékhe. Ukhtavtem al məzuzot beitékhe uvish’aréikhe. And you will love ADONAI, your God, with all your heart and with all your soul and with all that makes you you. [6] And these words that I command you today will be on your heart. [7] And you will instill them in the children among you and pray them when you stay in your home and when you go out on the road and when you sleep and when you wake. [8] And you will bind them as a sign on your body and they will be a symbol on your head. [9] And you will write them on the doorposts of your home and on your gates. The Second Paragraph of the Shəma (Vəhayah im shamó’a: Dəvarim 11:13–21) Some pray this paragraph and the next individually; some come together where noted with “Some begin here” in the third paragraph. Some omit this paragraph entirely and move directly from the Və’ahavte to the spot noted with “Some begin here” in the third paragraph of the Shəma. וְהָיָ֗ה אִמ־שָׁמֹ֤עַ תִּשְׁמְעוֹל֙ אֶל־מִצְוֺתַ֔י אֲשֶׁ֧ר אָנֹכִ֛י מְצַוֶּ֥ת אֶתְכֶ֖ל הַיּ֑וֹם לְאַהֲבָ֞ה אֶת־יְהֹוָ֤ה אֱלֹהֵיכֶל֙ וּלְעׇבְדֶ֔ה בְּכׇל־לְבַבְכֶ֖ל וּבְכׇל־נַפְשְׁכֶֽל׃ וְנָתַתִּ֧י מְטַר־אַרְצְכֶ֛ל בְּעִתּ֖וֹ יוֹרֶ֣ה וּמַלְק֑וֹשׁ וְאָסַפְתֶּ֣ דְגָנֶ֔ךֶ וְתִירֹשְׁךֶ֖ וְיִצְהָרֶֽךֶ׃ וְנָתַתִּ֛י עֵ֥שֶׂב בְּשָׂדְךֶ֖ לִבְהֶמְתֶּ֑ךֶ וְאָכַלְתֶּ֖ וְשָׂבָֽעְתֶּ׃ הִשָּֽׁמְר֣וֹל לָכֶ֔ל פֶּ֥ן יִפְתֶּ֖ה לְבַבְכֶ֑ל וְסַרְתֶּ֗ל וַעֲבַדְתֶֶּל֙ אֱלִילֵ֣י עֲשׁוּקִ֔ים וְהִצְטַנַּעֲתֶּ֖ל לָהֶֽם׃ וְהָרָ֨ה אַף־יְהֹוָ֜ה בָּכֶ֗ל וְעָצְרֶ֤ה אֶת־הַשָּׁמַ֙יִם֙ וְלֹא־יְהיֶ֣ה מָטָ֔ר וְהַ֣אֲדָמָ֔ה לֹ֥א תִתֵּ֖ן אֶת־יְבוּלָ֑הּ וַאֲבַדְתֶּ֣ל מְהֵרָ֗ה מֵעַל֙ הָאָ֣רֶץ הַטֹּבָ֔ה אֲשֶׁ֥ר יְהֹוָ֖ה בָּרְאֶ֥ה לָכֶֽל׃ וְשַׁמְתֶּל֙ אֶת־דְּבָרַ֣י אֵ֔לֶּה עַל־לְבַבְכֶ֖ל וְעַל־נַפְשְׁכֶ֑ל וּקְשַׁרְתֶּ֨ל אֹתָ֤ם לְאוֹת֙ עַל־גּוּפְכֶ֔ל וְהָי֥וּ לְטוֹטָפֹ֖ת עַ֥ל רֹאשְׁכֶֽל׃ וְלִמַּדְתֶּ֥ל אֹתָ֛ם אֶת־הַבָּנוֹל־בָּכֶ֖ל לֵאמֹ֣ר בָּ֑ם בְּשִׁבְתְּךֶ֤ בְּבֵיתֶ֙ךֶ֙ וּבְלֶכְתְּךֶ֣ בַדֶּ֔רֶךְ וּבְשׇׁכְבְּךֶ֖ וּבְעוּרֶֽךֶ׃ וּכְתַבְתֶּ֛ם עַל־מְזֻז֥וֹת בֵּיתֶ֖ךֶ וּבִשְׁעָרֶֽיךֶ׃ לְמַ֨עַן יִרְבּ֤וּ יְמֵיכֶל֙ וִימֵ֣י בַבָּנוֹל־בָּכֶ֔ל עַ֚ל הָאֲדָמָ֔ה אֲשֶׁ֨ר נִשְׁבְּעֶ֧ה יְהֹוָ֛ה לְאִבוֹלְכֶ֖ל לְהַאֲרִ֣יךְ לָהֶ֑ל כִּימֵ֥י הַשָּׁמַ֖יִם עַל־הָאָֽרֶץ׃ Vəhayah im shamó’a tishmə’ol el mitzvotai asher anokhi mətzavet etkhel hayom lə’ahavah et ADONAI Eloheikhel ul’ovdeh bəkhol ləvavkhel uvkhol nafshəkhel. Vənatati mətar artzəkhel bə’ito yoreh umalqosh və’asafte dəganékhe vətiroshkhe vəyitzharékhe. Vənatati éisev bəsadəkhe livhemtékhe və’akhalte vəsaváte. Hishamərol lakhel pen yifteh ləvavkhel vəsartel va’avadtel elilei ashuqim vəhitztana’atel lahem. Vəharah af ADONAI bakhel və’atzəreh et hashamáyim vəlo yihyeh matar vəha’adamah lo titein et yəvulah va’avadtel məheirah mei’al ha’áretz hatovah asher ADONAI barə’eh lakhel. Vəshamtel et dəvarai éileh al ləvavkhel və’al nafshəkhel uqshartel otam lə’ot al gufəkhel vəhayu lətotafot al roshkhel. Vəlimadtel otam et habanol bakhel leimor bam bəshivtəkhe bəveitékhe uvlekhtəkhe vadérekh uvshokhbəkhe uv’urékhe. Ukhtavtem al məzuzot beitékhe uvish’arékhe. Ləmá’an yirbu yəmeikhel vimei vabanol bakhel al ha’adamah asher nishbə’eh ADONAI lə’ivoləkhel ləha’arikh lahel kimei hashamáyim al ha’áretz. And if you fully follow My commandments that I command you today — love ADONAI, your God, and serve Void with all your heart and with all your soul — [14] then I will give your soil rain in its season, autumn rain and spring rain, and you will gather your grain and your wine and your oil, [15] and I will give grass to the field for your herds, and you will eat and you will be sated. [16] Guard yourselves then, lest your heart be gullible and you swerve and serve idols of oppression and submit to them, [17] and ADONAI’s fury blaze and Voi shut the heavens and there be no rain, and the soil not give her growths and you die quickly from the good Earth that ADONAI made for you. [18] But you will set My words — these! — on your heart and on your soul, and you will bind them as a sign on your body and they will be a symbol on your head, [19] and you will teach them to the children among you, praying them when you stay in your home and when you go out on the road and when you sleep and when you wake, [20] and you will write them on the doorposts of your home and on your gates [21] so your days and the days of the children among you will multiply on the soil that ADONAI swore to your forebears to preserve for them for all the days that the heavens are above the Earth. The Third Paragraph of the Shəma (Vayómreh: BəMidbar 15:37–41) וַיֹּ֥אמְרֶה יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ אֱמֹ֞ר אֶל־בְּנ֤וֹל יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ל וְעָשׂ֨וּ לָהֶ֥ל צִיצִ֛ת עַל־כַּנְפֵ֥י בִגְדֵיהֶ֖ל לְדֹרֹתָ֑ל וְנָֽתְנ֛וּ עַל־צִיצִ֥ת הַכָּנָ֖ף פְּתִ֥יל תְּכֵֽלֶת׃ וְהָיָ֣ה לָכֶל֘ לְצִיצִת֒ וְמִשַּׁשְׁתֶּ֣ל אֹת֗וֹ וּזְכַרְתֶּל֙ אֶת־כׇּל־מִצְוֺ֣ת יְהֹוָ֔ה וַעֲשִׂיתֶ֖ל אֹתָ֑ם וְלֹא־תָתֻ֜רוֹל אַחֲרֵ֤י לְבַבְכֶל֙ וְאַחֲרֵ֣י מַחְשְׁבוֹתֵיכֶ֔ל אֲשֶׁר־אַתֶּ֥ל עֹשְׁק֖וֹל אַחֲרֵיהֶֽל׃ Some begin here: לְמַ֣עַן תִּזְכְּר֔וֹל וַעֲשִׂיתֶ֖ל אֶת־כׇּל־מִצְוֺתָ֑י וִהְיִיתֶ֥ל קְדֹשׁ֖וֹל לֵאלֹהֵיכֶֽל׃ אֲנִ֞י יְהֹוָ֣ה אֱלֹהֵיכֶ֗ל אֲשֶׁ֨ר הוֹצֵ֤אתִי אֶתְכֶל֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִהְי֥וֹת לָכֶ֖ל לֵאלֹהִ֑ים אֲנִ֖י יְהֹוָ֥ה אֱלֹהֵיכֶֽל׃ Vayómreh ADONAI el Mosheh leimor. Emor el bənol Yisra’eil və’amarta aleihel və’asu lahel tzitzit al kanfei vigdeihel lədorotal vənatənu al tzitzit hakanaf pətil təkhéilet. Vəhayah lakhel lətzitzit vəmishashtel oto uzkhartel et kol mitzvot ADONAI va’asitel otam vəlo tatúrol aḥarei ləvavkhel və’aḥarei maḥshəvoteikhel asher atel oshqol aḥareihel. Some begin here: Ləmá’an tizkərol va’asitel et kol mitzvotai vihyitel qədoshol lEiloheikhel. Ani ADONAI Eloheikhel asher hotzéiti etkhel mei’éretz Mitzráyim lihyot lakhel lEilohim ani ADONAI eloheikhel. And spoke ADONAI to Mosheh, saying: [38] “Address the children of Yisra’eil and instruct them, and they will make for themselves a tzitzit on the corners of their garments across their generations. And they will give the tzitzit a thread of hyacinth. [39] And this will be your tzitzit and you will feel it and you will remember all the mitzvot of ADONAI, and you will do them. And you will not go astray after your heart and after your thoughts after which you go oppressing. Some begin here: [40] Do this so you remember and do all My commandments and be holy for your God. [41] I am ADONAI, your God, Who brought you out from the land of Egypt to be your God. I am ADONAI, your God!” When praying with a minyan, the service leader adds the following; the congregation joins for the word surrounded by asterisks, omitting the identical word at the start of the blessing for liberation. If praying without a minyan, omit this line and begin with the word set off with asterisks at the start of the blessing instead. יהוה אֱלֹהֵיכֶל *אֱמֶת* ADONAI Eloheikhel *emet* ADONAI is your God — it’s *True* On Shabbat, including a Festival that falls on Shabbat, continue with either version of the Blessing for Liberation. On a Festival that falls on a weekday, continue with the contemporary Blessing for Liberation (line 2,375). The Blessing for Liberation (Historical) As with the historical Blessing for Evening, this blessing comes from the siddur of the Sa’adiah Ga’on. *אֱמֶת* וֶאֱמוּנָה בַּשְּׁבִיעִי קִיַּֽמְתֶּ גָּזַֽרְתֶּ דִּבַּֽרְתֶּ הֵקַֽצְנוּ וְשָׁמַֽעְנוּ זָכוֹר חָמַֽדְתֶּ טְהוֹרוֹל יִירָשֽׁוּהָ כְּתוּבָה הִיא לְרֹאשׁ אַרְבָּעָה׃ מֵעֵת נִתְּנָה שָׂמַח בָּהּ לֵב יְשׁוּרוּן עֵדָה פָדִֽיתֶ׃ צְדָקָה קָנִֽיתֶ רוֹמַֽמְתֶּ שַׁבָּת תָּמִיד בֵּינְךֶ וּבֵינֵֽינוּ אוֹת הִיא לְעוֹלָם׃ כִּי שֵֽׁשֶׁת יָמִים עוֹלָמְךֶ תִּקַּֽנְתֶּ וּבַשְּׁבִיעִי נַֽחְתֶּ לְמַֽעַן שֶׁתָּנִֽיחֶה לְעַמְּךֶ יִשְׂרָאֵל׃ אִבוֹל וּבָנוֹל כְּעָלוּ מִן הַיָּם בְּגִילָה בִתְהִלָּה בְשִׂמְחָה רַבָּה אָמְרוּ כֻלָּל *Emet* və’emunah bashəvi’i qiyámte gazárte dibárte heiqátznu vəshamánu zakhor ḥamádte təhorol yirashúha kətuvah hi lərosh arba’ah. mei’eit nitənah samaḥ bah leiv Yəshurun eidah fadíte. Tzədaqah qaníte romámte Shabat tamid beinəkhe uveinéinu ot hi lə’olam. Ki shéishet yamim olaməkhe tiqánte uvashəvi’i náḥte ləmá’an shetaníḥeh lə’aməkhe Yisra’eil. Avol uvanol kə’alu min hayam bəgilah vithilah vəsimḥah rabah aməru khulal *True* and trustworthy: You brokered a Covenant on Shabbat; You announced it, You declared it, and we followed it, grabbed from sleep. You hoped for it: the just shall keep, as their inheritance, the Fourth Commandment, whose letters start with memory. Now, since the time she was proffered, the quick of Yəshurun — You redeemed those sojourners! — thrill in her. Vindication You won; Shabbat is exalted by You past all zones of time: between You and us, she is an eternal sign. For in six days You put together Your world, and on the seventh You rested that You might let Your people, Yisra’eil, rest. Parents and children, when they came up from the sea, with gladness, with praise, with abundant joy, all broke forth together: Continue with the end of the blessing (line 2,473). The Blessing for Liberation (Contemporary) *אֱמֶת* וֶאֱמוּנָה כׇּל־זֹאת וְקַיָּם עָלֵֽינוּ כִּי הֶא יהוה אֱלֹהֵֽינוּ וְאֵין זוּלָתֶה וַאֲנַֽחְנוּ יִשְׂרָאֵל עַמֶּהּ׃ הַפּוֹדֶתֵֽנוּ מִיַּד מְלָכוֹל יִשְׁעֵֽנוּ הַגּוֹאֶלֵֽנוּ מִכַּף כׇּל־הֶעָרִיצוֹל׃ הָאֵל הַנִּפְרַֽעַה לָֽנוּ מִצָּרֵֽינוּ וְהַמְשַׁלֶּֽמֶה גְּמוּל לְכׇל־אוֹיְבוֹל נַפְשֵֽׁנוּ׃ הָעֹשֶׂת גְדוֹלוֹת עַד אֵין חֵֽקֶר וְנִפְלָאוֹת עַד אֵין מִסְפָּר׃ הַשָּׂמֶה נַפְשֵֽׁנוּ בַּחַיּוֹל וְלֹא נָתְנֶה לַמּוֹט רַגְלֵֽנוּ׃ הַמַּדְרִיכֶתֵֽנוּ עַל בָּמוֹת אוֹיְבוֹלֵֽינוּ וַיָּרִֽימֶה קַרְנֵֽנוּ עַל כׇּל־שׂוֹנְאוֹלֵֽינוּ׃ הָעֹשֶׂת לָּֽנוּ נִִסִּים וּנְקָמָה בְּפַרְעֹה אוֹתוֹת וּמוֹפְתִים בְּאַדְמַת בְּנוֹל חָם׃ Some omit the following line on Shabbat. הַמַּפְרִיעֶה בְעֶבְרָתֶהּ כׇּל־יִשׁוּב מִצְרָֽיִם All continue here: וַיּוֹצִֽיאֶה אֶת־עַמֶּהּ יִשְׂרָאֵל מִתּוֹכָל לְחֵרוּת עוֹלָם׃ הַמַּעֲבִירֶה בְּנוֹלֶֽיהֶ בֵין גִּזְרֵי יַם סוּף אֶת־רוֹדְפוֹלֵיהֶל וְאֶת־שׂוֹנְאוֹלֵיהֶל בִּתְהוֹמוֹת עָצְרֶה׃ וְיָדְעוּ בְנוֹלֶֽיהֶ גְּבוּרָתֶהּ שִׁבְּחוּ וְהוֹדוּ לִשְׁמֶהּ Some begin here: וְרָשׁוּתֶהּ בְּרָצוֹן קִבְּלוּ עֲלֵיהֶל׃ מֹשֶׁה וּמִרְיָם וּבְנוֹל יִשְׂרָאֵל עָנוּ תְהִלָּה בְּשִׂמְחָה רַבָּה וְאָמְרוּ כֻלָּל *Emet* ve’emunah kol zot vəqayam aléinu ki he ADONAI Elohéinu və’ein zulateh va’anáḥnu Yisra’eil ameh. Hapodetéinu miyad məlakhol yish’éinu hago’eléinu mikaf kol he’aritzol. Ha’Eil hanifrá’ah lánu mitzaréinu vəhamshalémeh gəmul ləkhol oyvol nafshéinu. Ha’oset gədolot ad ein ḥéiqer vənifla’ot ad ein mispar. Hasameh nafshéinu baḥayol vəlo natəneh lamot ragléinu. Hamadrikhetéinu al bamot oyəvoléinu vayarímeh qarnéinu al kol sonə’oléinu. Ha’oset lánu nisim unqamah bəFar’oh otot umofətim bə’admat bənol Ḥam. Some omit the following line on Shabbat. Hamafri’eh və’evrateh kol yishuv Mitzráyim All continue here: vayotzí’eh et ameh Yisra’eil mitokhal ləḥeirut olam. Hama’avireh bənoléihe vein gizrei Yam Suf et rodəfoleihel və’et sonə’oleihel bithomot atzəreh. Vəyadə’u vənoléihe gəvurateh shibəḥu vəhodu lishmeh Some begin here: vərashuteh bəratzon qibəlu aleihel. Mosheh uMiryam uvnol Yisra’eil anu təhilah bəsimḥa rabah və’aməru khulal *True* and trustworthy: All this is binding on us: that Voi, ADONAI, is our God, and there is no other, and we, Yisra’eil, are Voix people. The One Who frees us from the hand of monarchs, our Liberator, the One Who rescues us from the palm of all tyrants! God is the One Who loosens us from our constraints and Who pays back recompense to all the enemies of our life. The One Who does great things beyond all reckoning and wonders beyond all count. The One Who puts our life among the living and has not given our foot to stumbling. (Psalm 66:9) The One Who guides us around the idol-places of our enemies and raised our horn above those who hate us. The One Who does miracles for us and vengeance on Pharaoh, signs and wonders in the land of the children of Ḥam. Some omit the following line on Shabbat. The One Who, in Voix fury, disarrayed the whole settled order of Egypt All continue here: and brought Voix people, Yisra’eil, out from their midst to unbounded freedom. The One Who makes Voix children pass between walls cut in the Sea of Reeds — their pursuers and the ones who hate them Voi blocked off with the abyss. And Voix children knew Voix greatness; they lauded and thanked Voix name Some begin here: and willingly accepted upon themselves Voix authority. Mosheh and Miryam and all the Children of Yisra’eil responded with praise; with abundant joy, all broke forth together: Different communities have different traditions about which parts of the following are prayed by the whole congregation and which are prayed by the prayer leader alone. מִי כָמֹֽכֶה בָּאָֽרֶץ יהוה מִי כָּמֹֽכֶה נֶאְדֶּֽרֶה בַּקֹּֽדֶשׁ נוֹרָאֶה תְהִלֹּת עֹֽשֶׂת פֶּֽלֶא׃ יְשׁוּעָתְךֶ יָדְעוּ בְנוֹלֶֽיךֶ בּוֹקַֽעַה יָם לִפְנֵי מֹשֶׁה וּמִרְיָם זֶת אֵלִי עָנוּ וְאָמְרוּ׃ יהוה יִגְאֶת לְעֹלָם וָעֶד׃ Some begin here: וְנֶאֱמַר כִּי פָדְתֶה יהוה אֶת־יַעֲקֹב וּגְאָלֶֽתּוּ מִיַּד חָזָק מִמֶּֽנּוּ׃ בְּרוּכֶה אַתֶּה יהוה גָּאֲלֶה יִשְׂרָאֶל׃ Mi khamókhe ba’áretz ADONAI mi kamókhe nedéreh baqódesh nora’eh təhilot óset péle. Yəshuatəkhe yadə’u vənoléikhe boqá’ah yam lifnei Mosheh uMiryam zet Eili anu və’aməru. ADONAI yig’et lə’olam va’ed. Some begin here: Vəne’emar ki fadəteh ADONAI et Ya’aqov ug’alétu miyad ḥazaq miménu. Bərukheh ateh ADONAI ga’aleh Yisra’eil. Who is like You on earth, ADONAI? Who is like You, splendid with holiness, awesome in praise, doing marvels? (Shəmot 15:11) Your children knew Your liberation when You split the sea before Mosheh and Miryam “This is my God!”, they responded and affirmed: “ADONAI will be exalted forever and ever!” (Shəmot 15:18) Some begin here: And it is recorded: For ADONAI freed Ya’aqov and rescued him from a hand stronger than his. (Yirməyáhu 31:11) Blessed are you, ADONAI, Who rescued Yisra’eil. The Blessing for Rest Some omit the text between the asterisks on Shabbat to avoid mentioning negativity on a joyous day. הַשְׁכִּיבֹֽנוּ יהוה אֱלֹהֵֽינוּ לְשָׁלוֹם וְהָקִיצֹֽנוּ שׁוֹמֶרֵֽנוּ לְחַיִּים וּפִֽרְשֶׂה עָלֵֽינוּ סֻכַּת שְׁלוֹמֶֽךֶ וְתַקְּנֹֽנוּ בְּעֵצָה טוֹבָה מִלְּפָנֶֽיךֶ וְהוֹשִׁיעֹֽנוּ לְמַֽעַן שְׁמֶֽךֶ׃ וְהָגֵֽנֶּה בַּעֲדֵֽנוּ ‏*וְהַסִֽירֶה מֵעָלֵֽינוּ אֵיבָה דֶּֽבֶר וְחֶֽרֶב וְרָעָב וְיָגוֹן וְהַסִֽירֶה שָׂטָן מִלְּפָנֵֽינוּ וּמֵאַחֲרֵֽינוּ‏*‏ וּבְצֵל כְּנָפֶֽיךֶ תַּסְתִּירֹֽנוּ׃ כִּי אֵל שׁוֹמֶרֵֽנוּ וּמַצִּילֶתֵֽנוּ אָֽתֶּה כִּי אֵל מַגֵן חַנּוּנֶה וְרַחוּמֶה אָֽתֶּה׃ Some begin here: וְשִׁמְרֶה צֵאתֵֽנוּ וּבוֹאֵֽנוּ לְחַיִּים וּלְשָׁלוֹם מֵעַתָּה וְעַד עוֹלָם׃ וּפִֽרְשֶׂה עָלֵֽינוּ סֻכַּת שְׁלוֹמֶֽךֶ׃ בְּרוּכֶה אַתֶּה יהוה הַפּוֹרֶֽשֶׂה סֻכַּת שָׁלוֹם עָלֵֽינוּ וְעַל כׇּל עַמֶהּ יִשְׂרָאֵל וְעַל פַּלֶשְׂתִּינָה וְעַל יְרוּשָׁלָֽיִם׃ Hashkivónu ADONAI Elohéinu ləshalom vəhaqitzónu shomeréinu ləḥayim ufírse aléinu sukat shəlomékhe vətaqənónu bə’eitzah tovah miləfanéikhe vəhoshi’ónu ləmá’an shəmékhe. Vəhagéineh ba’adéinu *vəhasíreh mei’aléinu eivah déver vəḥérev vəra’av vəyagon vəhasíreh satan miləfanéinu umei’aḥaréinu* uvtzeil kənaféikhe tastirónu. Ki Eil shomeréinu umatziletéinu áteh ki Eil magein ḥanuneh vəraḥumeh áteh. Some begin here: Vəshimre tzeitéinu uvo’éinu ləḥayim ulshalom mei’atah və’ad olam. Ufírseh aléinu sukat shəlomékhe. Bərukheh ateh ADONAI haporéseh sukat shalom aléinu və’al kol ameh Yisra’eil və’al Palestinah və’al Yərushaláyim. Lay us down, ADONAI, our God, to peace, and wake us up, our Guardian, to life. And spread over us the sukah of Your peace, and set us in order with good council from before You, and liberate us for the sake of Your name. And shield us, *and remove from over us enmity, plague and sword and famine and suffering; and remove any with hostility from before us and behind us,* and may You seclude us in the shadow of Your wings. For, God, our Guardian and our Savior are You! For, God, a Shield, gracious and merciful are You! Some begin here: And guard our going and our coming for life and for peace, now and forever. And spread over us the sukah of Your peace. Blessed are You, ADONAI, Who spreads a sukah of peace over us and over all Yisra’eil and over Palestine and over Yərushaláyim. The Commandment to Observe (Shəmot 31:16–17) On Shabbat, including a Festival that falls on Shabbat, begin here. On a Festival that falls on a weekday, begin at the passage from Vayiqra 23:44 instead. (Some stand for these passages in preparation for the central prayer and in honor of the holiness of the day.) וְשָׁמְר֥וּ בְנוֹל־יִשְׂרָאֵ֖ל אֶת־הַשַּׁבָּ֑ת לַעֲשׂ֧וֹת אֶת־הַשַּׁבָּ֛ת לְדֹרֹתָ֖ל בְּרִ֥ית עוֹלָֽם׃ בֵּינִ֗י וּבֵין֙ בְּנ֣וֹל יִשְׂרָאֵ֔ל א֥וֹת הִ֖יא לְעוֹלָ֑ם כִּי־שֵׁ֣שֶׁת יָמִ֗ים עָשְׂתֶ֤ה יְהֹוָה֙ אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֔רֶץ וּבַיוֹם֙ הַשְּׁבִיעִ֔י שָׁבְתֶ֖ה וַיִּנָּפְשֶֽׁה׃ Vəshaməru vənol Yisra’eil et haShabat la’asot et haShabat lədorotal bərit olam. Beini uvein bənol Yisra’eil ot hi lə’olam ki shéishet yamim asəteh ADONAI et hashamáyim və’et ha’áretz uvayom hashəvi’i shavəteh vayinafəsheh. “And the Children of Yisra’eil will observe Shabbat, making Shabbat, for all their generations, an eternal Covenant. Between Me and between the Children of Yisra’eil, she is a sign forever!” For in six days did ADONAI make the heavens and the earth, and on the seventh day, Voi rested and was refreshed. On a Shabbat that is not a Festival, continue with the Ḥatzi Qadish (if praying with a minyan) or HaTəfilah for Shabbat Evening (line 2,694) (if praying without a minyan). On a Festival pray: וַיֹּ֣מֶר מֹשֶׁ֔ה אֶת־מֹעֲדֵ֖י יְהֹוָ֑ה אֶל־בְּנ֖וֹל יִשְׂרָאֵֽל׃ Vayómer Mosheh et mo’adei ADONAI el bənol Yisra’eil. And Mosheh announced the Festivals of ADONAI to the Children of Yisra’eil! (Vayiqra 23:44) If praying with a minyan, continue with the Ḥatzi Qadish. Otherwise, continue with HaTəfilah for Festivals (line 6,559). Ḥatzi Qadish This prayer is not prayed without a minyan. In many communities, the service leader prays the bulk of the text, with the full congregation joining in only for the passages that are set off with asterisks. (Some stand here.) יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֹהּ רַבָּה *אָמֵן* בְּעָלְמָא דִּי בִרְאֹת כִּרְעוּתֹהּ וְיַשְׁלְמֶה שְׁלָמֹהּ בְּחַיֵּיכֹל וּבְיוֹמֵיכֹל וּבְחַיֵּי דְּכׇל בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב וְאִמְרוֹל אָמֵן* יְהֵא שְׁמֹהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא׃*‏ יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֹהּ דְּקֻדְשֵׁתָא *בְּרִיכֶה הֶא* On Shabbat Shuvah: לְעֵֽלָּא לְעֵֽלָּא מִכׇּל All other times: לְעֵֽלָּא מִן כׇּל At all times conclude: בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא וְאִמְרוֹל *אָמֵן* Yitgadal vəyitqadash shəmoh rabah *amein* bə’aləma di vir’ot kir’utoh vəyashləmeh shəlamoh bəḥayeikhol uvyomeikhol uvḥayei dəkhol beit Yisra’eil ba’agala uvizman qariv və’imrol *amein. Yəhei shəmoh raba məvarakh lə’alam ul’aləmei almaya.* Yitbarakh vəyishtabaḥ vəyitpa’ar vəyitromam vəyitnasei vəyithadar vəyit’aleh vəyithalal shəmoh dəqudsheita *bərikheh he* On Shabbat Shuvah: lə’éila lə’éila mikol All other times: lə’éila min kol At all times conclude: birkhata vəshirata tushbəḥata vəneḥemata da’amiran bə’aləma və’imrol *amein.* May Voix great Name be magnified and sanctified — *amen!* — in the world that Voi made by Voix will, and may Voi complete Voix peace in your lives and in your days and in the lives of the whole house of Yisra’eil, with speed and in a fast-approaching time. And respond: *Amen! May Voix great Name be blessed forever and to the end of eternities!* Blessed and lauded and glorified and exalted and lifted up and beautified and cherished and praised be the Name of the Holy One — *Voi is blessed!* — On Shabbat Shuvah: higher by far than every All other times: higher than every At all times conclude: blessing and song, praise and consolation that we offer in this world. And respond: *Amen!* On Shabbat that is not a Festival, continue with HaTəfilah for Shabbat Evening. On a Festival, including a Festival that falls on Shabbat, continue with HaTəfilah for Festivals instead (line 6,559). HaTəfilah for Shabbat Evening An alternative version of this central sequence of blessings can be found in Appendix A (line 30,853). (Some stand (or continue standing) here; additionally, some take three steps back then three steps forward before bowing left and right to symbolically leave the material world and enter the Divine Presence. Some also bow where noted, staying bowed until the Divine Name.) Many begin with Psalm 51:17: אֲדָנִי נִסְתָּמַי תִּפְתְּחֶה וְלִבִּי יַגִּיד תְּהִלָּתֶֽךֶ׃ Adani nistamai tiftəḥeh vəlibi yagid təhilatékhe. My Foundation! Open my blocked places and my heart will announce Your praise. 1. Patriarchs and Matriarchs (Some bow here.) בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽנוּ וְאִמּוֹתֵֽנוּ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב אֱלֹהֵי שָׂרָה אֱלֹהֵי רִבְקָה אֱלֹהֵי רָחֵל אֱלֹהֵי לֵאָה אֱלֹהֵי בִּלְהָה וֵאלֹהֵי זִלְפָּה׃ הָאֵל הַגְּדוֹלֶה הַגִּבּוֹרֶה וְהַנּוֹרָאֶה אֵל עֶלְיוֹנֶה גּוֹמֶֽלֶה חֲסָדִים טוֹבִים וְקוֹנֶת הַכׇּל וְזוֹכֶֽרֶה חַסְדֵי אִמּוֹת וְאָבוֹת וּמְבִיאֶה גְּאֻלָּה לִבְנוֹל בְּנוֹלֵיהֶל לְמַֽעַן שְׁמֶהּ בְּאַהֲבָה׃ On Shabbat Shuvah add: זִכְרֹֽנוּ לְחַיִּים מַדֶּה חֲפֵצֶה בַּחַיִּים וְכִתְבֹֽנוּ בְּסֵֽפֶר הַחַיִּים לְמַעַנְךֶ אֱלֹהִים חַיִּים׃ At all times conclude: יוֹצֶֽרֶה עוֹזֶֽרֶה וּמוֹשִׁיעֶה וּמָגֵן׃ (Some bow here.) בְּרוּכֶה אַתֶּה יהוה עֶזְרַת שָׂרָה וּמָגֵן אַבְרָהָם׃ (Some bow here.) Bərukheh ateh SHƏMOTEH Elohéinu vEilohei avotéinu və’imotéinu Elohei Avraham Elohei Yitzḥaq vEilohei Ya’aqov Elohei Sarah Elohei Rivqah Elohei Raḥeil Elohei Lei’ah Elohei Bilhah vEilohei Zilpah. Ha’Eil hagədoleh hagiboreh vəhanora’eh Eil elyoneh goméleh ḥasadim tovim vəqonet hakol vəzokhéreh ḥasdei imot və’avot umvi’eh gə’ulah livnol bənoleihel ləmá’an shəmeh bə’ahavah. On Shabbat Shuvah add: Zikhrónu ləḥayim madeh ḥafeitzeh baḥayim vəkhitvónu bəséifer haḥayim ləma’ankhe Elohim ḥayim. At all times conclude: Yotzéreh ozéreh umoshi’eh umagein. (Some bow here.) Bərukheh ateh SHƏMOTEH ezrat Sarah umagein Avraham. (Some bow here.) Blessed are You, MANY-NAMED ONE, our God and God of our patriarchs and matriarchs: God of Avraham, God of Yitzḥaq, and God of Ya’aqov; God of Sarah, God of Rivqah, God of Raḥeil, God of Lei’ah, God of Bilhah, and God of Zilpah. The great, mighty, and awesome God! God on high! Voi piles up good lovingkindnesses and establishes everything, and Voi remembers the good deeds of our matriarchs and patriarchs and brings redemption to their children’s children for the sake of Voix name, with Love. On Shabbat Shuvah add: Remember us for life, Measurer Who delights in life! And write us in the Book of Life for Your sake, God of Life! At all times conclude: Creator, Helper and Liberator and Shield! (Some bow here.) Blessed are You, MANY-NAMED ONE, Help of Sarah and Shield of Avraham. 2. Divine Might אַתֶּה גִּבּוֹרֶה לְעוֹלָם אֲדָנִי מְחַיֶּת מֵתוֹל אַתֶּה רַבֶּה לְהוֹשִֽׁיעַ׃ Between Shəmini Atzéret and Pésaḥ: מַשִּׁיבֶה הָרֽוּחַ וּמוֹרִידֶה הַגָּֽשֶׁם׃ Between Pésaḥ and Shəmini Atzéret: מוֹרִידֶה הַטָּל׃ At all times continue: מְכַלְכֶּֽלֶה חַיּוֹל בְּחֶֽסֶד מְחַיֶּת מֵתוֹל בְּרַחֲמִים רַבִּים סוֹמֶֽכֶה נוֹפְלוֹל וְרוֹפֵֽאַה חוֹלוֹל וּמַתִּירֶה אַסוּרוֹל וּמְקַיֶּֽמֶה אֱמוּנָתֶהּ לִישֵׁנוֹל עָפָר׃ מִי כָמֽוֹךֶ בַּעֲלֶת גְּבוּרוֹת וּמִי דּֽוֹמֶת לָּךְ גּוֹבֶֽרֶה מְמִיתֶה וּמְחַיֶּת וּמַצְמִיחֶה יְשׁוּעָה׃ On Shabbat Shuvah add: מִי כָמֽוֹךֶ אִב הָרַחֲמִים זוֹכֶֽרֶה יְצוּרוֹלֶֽיהֶ לְחַיִּים בְּרַחֲמִים׃ At all times conclude: וְנֶאֱמֶֽנֶה אַתֶּה לְהַחֲיוֹת מֵתוֹל׃ בְּרוּכֶה אַתֶּה יהוה מְחַיֶּת הַמֵּתוֹל׃ Ateh giboreh lə’olam adani məḥayet meitol ateh rabeh ləhoshí’a. Between Shəmini Atzéret and Pésaḥ: Mashiveh harú’aḥ umorideh hagáshem. Between Pésaḥ and Shəmini Atzéret: Morideh hatal. At all times continue: Məkhalkéleh ḥayol bəḥésed məḥayet meitol bəraḥamim rabim somékheh nofəlol vəroféiah ḥolol umatireh asurol umqayémeh emunateh lisheinol afar. Mi khamókhe ba’alet gəvurot umi dómet lakh govéreh məmiteh umḥayet umatzmiḥeh yəshu’ah. On Shabbat Shuvah add: Mi khamókhe iv haraḥamim zokhéreh yətzuroléihe ləḥayim bəraḥamim. At all times conclude: Vəne’eméneh ateh ləhaḥayot meitol. Bərukheh ateh SHƏMOTEH məḥayet hameitol. You are powerful forever, my Foundation! Making the dead live, You abound in liberation. Between Shəmini Atzéret and Pésaḥ: Voi makes the wind blow and the rain descend. Between Pésaḥ and Shəmini Atzéret: Voi makes the dew descend. At all times continue: Voi keeps the living going with loyalty, makes the dead live with abounding compassion! Voi shores up those who sink down and heals the sick and releases the imprisoned and keeps Voix faith with those sleeping in dust. Who is like You, most primary Dom! And who can compare to You? The One Who overpowers, causing death and causing life, and making liberation sprout forth. On Shabbat Shuvah add: Who is like You, Quickener of compassion, Who remembers Voix creations for life in compassion! At all times conclude: And You are faithful in making the dead live. Blessed are You, MANY-NAMED ONE, Who makes the dead live. 3. Sanctification of the Name אַתֶּה קְדוֹשֶׁה וְשִׁמְךֶ קָדוֹשׁ וּקְדוֹשׁוֹלֶֽיךֶ בְּכׇל יוֹם יְהַלְלֽוּךֶ סֶּֽלָה׃ On Shabbat Shuvah conclude: בְּרוּכֶה אַתֶּה יהוה הַמַּדֶּה הַקְּדוֹשֶׁה׃ At all other times conclude: בְּרוּכֶה אַתֶּה יהוה הָאֵל הַקְּדוֹשֶׁה׃ Ateh qədosheh vəshimkhe qadosh uqdosholéikhe bəkhol yom yəhaləlúkhe sélah. On Shabbat Shuvah conclude: Bərukheh ateh SHƏMOTEH hamadeh haqədosheh. At all other times conclude: Bərukheh ateh SHƏMOTEH ha’Eil haqədosheh. You are Holy and Your Name is Holy and every day Your holy ones will praise You — selah! On Shabbat Shuvah conclude: Blessed are You, MANY-NAMED ONE, the Holy Measurer. At all other times conclude: Blessed are You, MANY-NAMED ONE, the Holy God. 4. Sanctification of the Day אַתֶּה קִדַּֽשְׁתֶּ אֶת יוֹם הַשְּׁבִיעִי לִשְׁמֶֽךֶ תַּכְלִית מַעֲשֵׂה שָׁמַֽיִם וָאָֽרֶץ וּבֵרַכְתֶּֽהוּ מִכׇּל הַיָּמִים וְקִדַּשְׁתֶּֽהוּ מִכׇּל הַזְּמַנִּים וְכֵן כָּתוּב בְּתוֹרָתֶֽךֶ׃ וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכׇל־צְבָאָֽם׃ וַיְכַלֶּ֤ת אֱלֹהִים֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מְלַאכְתֶּ֖הּ אֲשֶׁ֣ר עָשְׂתֶּ֑ה וַיִּשְׁבְּתֶה֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מִכׇּל־מְלַאכְתֶּ֖הּ אֲשֶׁ֥ר עָשְׂתֶּֽה׃ וַיְבָ֤רְכֶה אֱלֹהִים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדְּשֶׁ֖ה אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבְתֶּה֙ מִכׇּל־מְלַאכְתֶּ֔הּ אֲשֶׁר־בָּרְאֶ֥ה אֱלֹהִ֖ים לַעֲשֽׂוֹת׃ אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ רְצֶת בִּמְנוּחָתֵֽנוּ קַדְּשֹֽׁנוּ בְּמִצְוֺתֶֽיךֶ וּתְּנֶה חֶלְקֵֽנוּ בְּתוֹרָתֶֽךֶ שַׂבְּעֹֽנוּ מִטּוּבֶֽךֶ וְשַׂמְּחֹֽנוּ בִּישׁוּעָתֶֽךֶ׃ וְטַהֲרֶה לִבֵּֽנוּ לְעׇבְדְּךֶ בֶּאֱמֶת וְהַנְחִילֹֽנוּ יהוה אֱלֹהֵֽינוּ בְּאַהֲבָה וּבְרָצוֹן שַׁבַּת קׇדְשֶֽׁךֶ וְיָנֽוּחוֹל בָהּ יִשְׂרָאֵל מְקַדְּשׁוֹל שְׁמֶֽךֶ׃ בְּרוּכֶה אַתֶּה יהוה מְקַדֶּֽשֶׁה הַשַּׁבָּת׃ Ateh qidáshte et yom hashəvi’i lishmékhe takhlit ma’aseih shamáyim va’áretz uveirakhtéhu mikol hayamim vəqidashtéhu mikol hazəmanim vəkhein katuv bəToratékhe. Vaykhulu hashamáyim vəha’áretz vəkhol tzəva’am. Vaykhalet Elohim bayom hashəvi’i məlakhteh asher asəteh vayishbəteh bayom hashəvi’i mikol məlakhteh asher asəteh. Vayvárkhe Elohim et yom hashəvi’i vayqadəsheh oto ki vo shavəteh mikol məlakhteh asher barə’eh Elohim la’asot. Elohéinu vEilohei ivoléinu rətzet bimnuḥatéinu qadəshónu bəmitzvotéikhe utəneh ḥelqéinu bəToratékhe sabə’ónu mituvékhe vəsaməḥónu bishu’atékhe. vətahareh libéinu lə’ovdəkhe be’emet vəhanḥilónu SHƏMOTEH Elohéinu bə’ahavah uvratzon Shabat qodshékhe vəyanúkhol vah Yisra’eil məqadəshol shəmékhe. Bərukheh ateh SHƏMOTEH məqadésheh haShabat. You made the seventh day Holy for Your name, the culmination of the making of heaven and earth, and You blessed it above all other days, and You made it Holy above all other times, and so it is written in Your Torah: “And finished were the heavens and the earth and all their multitudes. And God finished, on the seventh day, Voix work that Voi had done, and Voi rested on the seventh day from all Voix work that Voi had done. And God blessed the seventh day and made it Holy, for on it Voi rested from all Voix work that God had created to do.” (Bəreishit 2:1-3) Our God and God of our forebears, want our rest! Make us Holy with Your mitzvot! And grant our portion in Your Torah! Sate us from Your goodness! And make us glad with Your liberation! And purify our hearts to serve You with truth, and let us inherit, MANY-NAMED ONE, our God, with love and with favor, Your Holy Shabbat. And in her may Yisra’eil rest, who make Your name Holy. Blessed are You, MANY-NAMED ONE, Who makes Shabbat Holy. 5. Service רְצֶת יהוה אֱלֹהֵֽינוּ בְּעַמְּךֶ יְשְׂרָאֵל וּבִתְפִלָּתָל וְהָשִֽׁיבֶה אֶת צִדְקָתְךֶ לַחֲדַר לִבֵּֽנוּ וְחַסְדֵי יִשְׂרָאֵל וּתְפִלָּתָל בְּאַהֲבָה תְקַבְּלֶה בְּרָצוֹן וּתְהִי לְרָצוֹן תָּמִיד עֲבוֹדַת יִשְׂרָאֵל עַמֶּֽךֶ׃ On Ḥol haMo’eid or Rosh Ḥódesh add: אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ יַעֲלֶה וְיָבֹא וְיַגִּֽיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע וְיִפָּקֵד וְיִזָּכֵר זִכְרוֹנֵֽנוּ וּפִקְדוֹנֵֽנוּ וְזִכְרוֹן אִבוֹלֵֽינוּ וְזִכְרוֹן הָעוֹלָם הַטּוֹב שֶׁחָלַֽמְנוּ וְזִכְרוֹן יְרוּשָׁלַֽיִם עִיר קׇדְשֶֽׁךֶ וְזִכְרוֹן כׇל עַמְּךֶ בֵּית יִשְׂרָאֵל לְפָנֶֽיךֶ לִפְלֵיטָה לְטוֹבָה לְחֵן וּלְחֶֽסֶד וּלְרַחֲמִים לְחֵיִּים וּלְשָׁלוֹם On Rosh Ḥódesh: בְּיוֹם רֹאשׁ הַחֹֽדֶשׂ הַזֶּה׃ On Pésaḥ: בְּיוֹם חַג הַמַּצּוֹת הַזֶּה׃ On Sukot: בְּיוֹם חַג הַסֻּכּוֹת הַזֶּה׃ On all festivals and new moons continue: זִכְרֹֽנוּ יהוה אֱלָהֵֽנוּ בּוֹ לְטוֹבָה וּפִקְדֹֽנוּ בוֹ לִבְרָכָה וְהוֹשִׁיעֹֽנוּ בוֹ לְחַיִּים׃ וּבִדְבַר יְשׁוּעָה וְרַחֲמִים חֽוּסֶה וְחׇנֹּֽנוּ רַחֲמֶה עָלֵֽינוּ וְהוֹשִׁיעֹֽנוּ כִּי אֵלֶֽיךֶ חַיֵּֽינוּ כִּי אֵל שׁוֹמֶֽרֶה חַנּוּנֶה וְרַחוּמֶה אָֽתֶּה׃ At all times continue: וְתָבִיא עֲבוֹדַת חַיֵּֽינוּ אֶת קׇדְשְׁךֶ בָּעוֹלָם׃ בְּרוּכֶה אַתֶּה יהוה הַמְּמַלֵּֽאַה אֶת הָעוֹלָם בִּקְדוּשָּׁה׃ Rətzet SHƏMOTEH Elohéinu bə’aməkhe Yisra’eil uvitfilatal vəhashíveh et tzidqatəkhe laḥadar libéinu vəḥasdei Yisra’eil utfilatal bə’ahavah təqabəleh bəratzon uthi ləratzon tamid avodat Yisra’eil amékhe. On Ḥol haMo’eid or Rosh Ḥódesh add: Elohéinu vEilohei ivoléinu ya’aleh vəyavo vəyagí’a vəyeira’eh vəyeiratzeh vəyishama vəyipaqeid vəyizakheir zikhronéinu ufiqdonéinu vəzikhron ivoléinu vəzikhron ha’olam hatov sheḥalámnu vəzikhron Yərushaláyim ir qodshékhe vəzikhron kol aməkhe beit Yisra’eil ləfanéikhe lifleitah lətovah ləḥein ulḥésed ulraḥamim ləḥayim uləshalom On Rosh Ḥódesh: bəyom Rosh haḤódesh hazeh. On Pésaḥ: bəyom Ḥag haMatzot hazeh. On Sukot: bəyom Ḥag haSukot hazeh. On all festivals and new moons continue: Zikhrónu SHƏMOTEH Elohéinu bo lətovah ufiqdónu vo livrakhah vəhoshiónu vo ləḥayim. Uvidvar yəshu’ah vəraḥamim ḥúseh vəḥonónu raḥameh aléinu vəhoshi’ónu ki eiléikhe ḥayéinu ki Eil shoméreh ḥanuneh vəraḥumeh áteh. At all times continue: Vətavi avodat ḥayéinu et qodshəkhe ba’olam. Bərukheh ateh SHƏMOTEH haməmaléi’ah et ha’olam biqdushah. Want, MANY-NAMED ONE, our God, Your people, Yisra’eil, as well as their prayer, and return Your righteousness to the inner sanctum of our heart. And the good deeds of Yisra’eil and their prayer You will accept with love and favor, and may eternally favored be the service of Yisra’eil, Your people. On Ḥol haMo’eid or Rosh Ḥódesh add: Our God and God of our forebears, may there arise and arrive and reach and be seen and be wanted and be attended to and be counted and be remembered the memory of us and our surety, and the memory of our forebears, and the memory of the good world we dreamed of, and the memory of Yərushaláyim, the city of Your Holiness, and the memory of all Your people, the House of Yisra’eil, before You for refuge, for goodness, for grace and for lovingkindness and for compassion and for life and for peace On Rosh Ḥódesh: on this day of the New Month. On Pésaḥ: on this day of the Festival of Matzot. On Sukot: on this day of the Festival of Sukot. On all festivals and new moons continue: Remember us on it, MANY-NAMED ONE, our God, for goodness, and take stock of us on it for blessing and liberate us on it for life. And with a word of liberation and compassion spare and be gracious to us, have compassion for us and liberate us. For our lives are turned towards You, for a guarding God, merciful and compassionate, are You! At all times continue: And may the service of our lives bring Your Holiness into the world. Blessed are You, MANY-NAMED ONE, Who fills the world with Holiness. 6. Gratitude (Some bow here.) מוֹדוֹל אֲנַֽחְנוּ לָךְ שֶׁאַתֶּה הֶא יהוה אֱלָהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ לְעוֹלָם וָעֶד׃ צוּר חַיֵּֽינוּ מָגֵן יִשְׁעֵֽנוּ אַתֶּה הֶא לְדוֹר וָדוֹר׃ נוֹדֶה לְּךֶ וּנְסַפֵּר תְּהִלָּתֶֽךֶ עַל חַיֵּֽינוּ הַמְּסוּרִים בְּיָדֶֽךֶ וְעַל נִשְׁמוֹתֵֽינוּ הַפְּקוּדוֹת לָךְ וְעַל נִסֶּֽיךֶ שֶׁבְּכׇל יוֹם עִמָּֽנוּ וְעַל נִפְלְאוֹתֶֽיךֶ וְטוֹבוֹתֶֽיךֶ שֶׁבְּכׇל עֵת עֶֽרֶב וָבֹֽקֶר וְצׇהֳרָֽיִם׃ הַטּוֹבֶה כִּי לֹא כָלוּ רַחֲמֶֽיךֶ הַמְרַחֶֽמֶה כִּי לֹא תַֽמּוּ חֲסָדֶֽיךֶ מֵעוֹלָם קִוִּֽינוּ לָךְ׃ On Ḥanukah add: עַל הַנִּסִּים וְעַל הַפֻּרְקָן וְעַל הַגְּבוּרוֹת וְעַל הַתְּשׁוּעוֹת וְעַל הַמִּלְחָמוֹת שֶׁעָשִֽׂיתֶ לְאִבוֹלֵֽינוּ בַּיָּמִים הָהֵם וּבַזְּמַן הַזֶּה׃ בִּימֵי מַתִּתְיָֽהוּ בֶּן יוֹחָנָן כֹּהֵן גָּדוֹל חַשְׁמוֹנַאי וּבָנָיו כְּשֶׁעָמְדָה מַלְכוּת יָוָן הָרְשָׁעָה עַל עַמְּךֶ יִשְׂרָאֵל לְהַשְׁכִּיחָל תּוֹרָתֶֽךֶ וּלְהַעֲבִירָל מֵחֻקֵּי רְצוֹנֶֽךֶ וְאַתֶּה בְּרַחֲמֶֽיךֶ הָרַבִּים עָמַֽדְתֶּ לָהֶל בְּעֵת צָרָתָל רַֽבְתֶּ אֶת רִיבָל דַּֽנְתֶּ אֶת דִּינָל נָקַֽמְתֶּ אֶת נִקְמָתָל מָסַֽרְתֶּ גִּבּוֹרוֹל בְּיַד חַלָּשׁוֹל וְרַבּוֹל בְּיַד מְעַטּוֹל וְאַכְזָרִיּוֹל בְּיַד חַנּוּנוֹל וּרְשָׁעוֹל בְּיַד צַדִּיקוֹל וְזֵדוֹל בְּיַד עוֹסְקוֹל תוֹרָתֶֽךֶ וּלְךֶ עָשִֽׂיתֶ שֵׁם גָּדוֹל וְקָדוֹשׁ בְּעוֹלָמֶֽךֶ וּלְעַמְּךֶ יִשְׂרָאֵל עָשִֽׂיתֶ תְּשׁוּעָה גְדוֹלָה וּפֻרְקָן כְּהַיּוֹם הַזֶּה׃ וְאַחַר כֵּן בָּֽאוּ בְנוֹלֵֽיךֶ לִדְבִיר בֵּיתֶֽךֶ וּפִנּוּ אֶת הֵיכָלֶֽךֶ וְטִהֲרוּ אֶת מִקְדָּשֶֽׁךֶ וְהִדְלִֽיקוּ נֵרוֹת בְּחַצְרוֹת קׇדְשֶֽׁךֶ וְקָבְעוּ שְׁמוֹנַת יְמֵי חֲנֻכָּה אֵֽלּוּ לְהוֹדוֹת וּלְהַלֵּל לְשִׁמְךֶ הַגָּדוֹל׃ At all times continue: וְעַל כֻּלָּם יִתְבָּרַךְ וְיִתְרוֹמַם שִׁמְךֶ חַיֵּֽינוּ תָּמִיד לְעוֹלָם וָעֶד׃ On Shabbat Shuvah add: וְכִתְבֶה לְחַיִּים טוֹבִים כׇּל בְּנוֹל בְּרִיתֶֽךֶ׃ At all times conclude: וְכׇל חַיּוֹלֵֽיךֶ יוֹדֽוּךֶ סֶּֽלָה וִיהַלְלוֹל אֶת שִׁמְךֶ בֶּאֱמֶת הַאֵל יְשׁוּעָתֵֽנוּ וְעֶזְרָתֵֽנוּ סֶֽלָה׃ (Some bow here.) בְּרוּכֶה אַתֶּה יהוה הַטּוֹבֶה שִׁמְךֶ וּלְךֶ נָאֶת לְהוֹדוֹת׃ (Some bow here.) Modol anáḥnu lakh she’ateh he SHƏMOTEH Elohéinu vEilohei ivoléinu lə’olam va’ed. Tzur ḥayéinu magein yish’éinu ateh he lədor vador. Nodeh ləkhe unsapeir təhilatékhe al ḥayéinu haməsurim bəyadékhe və’al nishmotéinu hapəqudot lakh və’al niséikhe shebəkhol yom imánu və’al niflə’otéikhe vətovotéikhe shebəkhol eit érev vavóker vətzohoráyim. Hatoveh ki lo khalu raḥaméikhe hamraḥémeh ki lo támu ḥasadéikde mei’olam qivínu lakh. On Ḥanukah add: Al hanisim və’al hapurqan və’al hagəvurot və’al hatəshu’ot və’al hamilḥamot sheasíte lə’ivoléinu bayamim haheim uvazəman hazeh. Bimei Matityáhu ben Yoḥanan kohein gadol Ḥashmonai uvanav kəshe’amədah malkhut Yavan harəsha’ah al aməkhe Yisra’eil ləhashkiḥal Toratékhe ulha’aviral meiḥuqei rətzonékhe və’ateh bəraḥaméikhe harabim amádte lahel bə’eit tzaratal rávte et rival dánte et dinal naqámte et niqmatal masárte giborol bəyad ḥalashol vərabol bəyad mə’atol və’akhzariyol bəyad ḥanunol ursha’ol bəyad tzadiqol vəzeidol bəyad osəqol Toratékhe uləkhe asíte sheim gadol vəqadosh bə’olamékhe ulaməkhe Yisra’eil asíte təshu’ah gədolah ufurqan kəhayom hazeh. Və’aḥar kein bá’u vənoléikhe lidvir beitékhe ufinu et heikhalékhe vətiharu et miqdashékhe vəhidlíqu neirot bəḥatzrot qodshékhe vəqavə’u shəmonat yamei Ḥanukah éilu ləhodot ulhaleil ləshimkhe hagadol. At all times continue: Və’al kulam yitbarakh vəyitromam shimkhe ḥayéinu tamid lə’olam va’ed. On Shabbat Shuvah add: Vəkhitveh ləḥayim tovim kol bənol bəritékhe. At all times conclude: Vəkhol ḥayoléikhe yodúkhe sélah vihaləlol et shimkhe be’emet ha’Eil yəshu’atéinu və’ezratéinu sélah. (Some bow here.) Bərukheh ateh SHƏMOTEH hatoveh shimkhe ulkhe na’et ləhodot. (Some bow here.) We thank You, since You are Voi, the MANY-NAMED ONE, our God and God of our forebears forever and ever. The Rock of our lives, the Shield of our liberation, You are Voi from generation to generation. We thank You! We recount Your praise for our lives entrusted into Your hand and for our souls deposited with You and for Your miracles that are with us every day and for Your wonders and good things which are at every time, evening and morning and noon. The Good One! For Your compassion is never finished. The Compassionate One! For Your lovingkindness is never complete. Without limit we put our hope in You. On Ḥanukah add: We thank you for the miracles and for the deliverance and for the mighty deeds and for the liberation and for the battles You did for our forebears in those days and in this season. In the days of Matityáhu ben Yoḥanan, Ḥashmonian High Priest, and his sons, when a wicked Hellenistic government arose over Your people, Yisra’eil, to make them forget Your Torah and transgress the laws of Your will, and You, in Your abundant compassion, stood by them in the time of their travail. You contended their contest, You judged their judgement, You avenged their vengeance, You delivered the mighty into the hand of the weak and the many into the hand of few and the cruel into the hand of the kind and the wicked into the hand of the just and the malevolent into the hand of those engaged with Your Torah. And You made a Great and Holy Name for Yourself in Your world, and You made great liberation and deliverance for Your people, Yisra’eil, to this very day. And later, Your children entered the inner sanctum of Your House and cleaned Your Temple and purified Your Sanctuary and lit the lamps in the courtyards of Your Holiness and set aside these eight days of Ḥanukah to thank and praise Your great Name. At all times continue: And for all these things may Your Name be blessed and exalted, our Life, always, forever and ever. On Shabbat Shuvah add: And write for good life all the children of Your covenant. At all times conclude: And all Your living things will thank You — selah! — and praise Your name in Truth, God of our liberation and our hope — selah! (Some bow here.) Blessed are You, MANY-NAMED ONE; Your Name is “The Good One” and to You it is fitting to give thanks. 7. Peace שָׁלוֹם רָב עַל יִשְׂרָאֵל עַמְּךֶ וְעַל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵּבֵל תָּשִֽׂימֶה לְעוֹלָם כִּי אַתֶּה הֶא יוֹצֶֽרֶה אֶֽדֶן לְכׇל הַשָּׁלוֹם׃ וְטוֹב בְּעֵינֶֽיךֶ לְבָרֵךְ אֶת עַמְּךֶ יִשְׂרָאֵל וְאֶת עַם פַּלֶשְׂתִּינָה וְאֶת כׇּל הָעַמִּים בְּכׇל עֵת וּבְכׇל שָׁעָה בִּשְׁלוֹמֶֽךֶ׃ On Shabbat Shuvah conclude: בְּסֵֽפֶר חַיִּים בְּרָכָה וְשָׁלוֹם וּפַרְנָסָה טוֹבָה נִזָּכֵר וְנִכָּתֵב לְפָנֶֽיךֶ אֲנַֽחְנוּ וְכׇל עַמְּךֶ בֵּית יִשְׂרָאֵל לְחַיִּים טוֹבִים וּלְשָׁלוֹם׃ בְּרוּכֶה אַתֶּה יהוה עוֹשֶׂת הַשָּׁלוֹם׃ At all other times conclude: בְּרוּכֶה אַתֶּה יהוה הַמְבָרֶֽכֶה אֶת עַמֶּהּ יִשְׂרָאֶל וְאֶת עַם פַּלֶשְׂתִּינָה וְאֶת כׇּל הָעַמִּים בַּשָּׁלוֹם׃ Shalom rav al Yisra’eil aməkhe və’al Palestinah və’al kol yoshəvol teiveil tasímeh lə’olam ki ateh he yotzéreh éden ləkhol hashalom. Vətov bə’einéikhe ləvareikh et aməkhe Yisra’eil və’et am Palestinah və’et kol ha’amim bəkhol eit uvkhol sha’ah bishlomékhe. On Shabbat Shuvah conclude: Bəséifer ḥayim bərakhah vəshalom ufarnasah tovah nizakheir vənikateiv ləfaneikhe anáḥnu vəkhol aməkhe beit Yisra’eil ləḥayim tovim ulshalom. Bərukheh ateh SHƏMOTEH oset hashalom. At all other times conclude: Bərukheh ateh SHƏMOTEH hamvarékhe et ameh Yisra’eil və’et am Palestinah və’et kol ha’amim bashalom. Abundant peace over Yisra’eil, Your people, and over Palestine and over all who dwell on earth You will set forever, for You are Voi, the Creator, the Foundation for all peace. And it is good in Your eyes to bless Your people, Yisra’eil, and the people of Palestine and all peoples at every time and at every moment with Your peace. On Shabbat Shuvah conclude: In the Book of Life, Blessing, and Peace and Good Sustenance may we be remembered and inscribed before You, us, and all Your people, the children of Yisra’eil, for good life and for peace. Blessed are You, MANY-NAMED ONE, Who makes peace. At all other times conclude: Blessed are You, MANY-NAMED ONE, Who blesses Voix people, Yisra’eil, and the people of Palestine and all peoples with peace. Private Prayer Every instance of haTəfilah ends with a chance to address God using your own words. The prayer below was originally put forward in the Babylonian Talmud (Bərakhot 17a) as a model for those who might find the inspiration useful. Over time, however, it has become codified as a formal part of the liturgy. Use these words or the language of your heart, whichever you are more drawn to in this moment. אֱלֹהַי נִצְרֶה מַעֲשַׂי מֵרָע וְשִׂכְלִי מִדִּבְרֵי מִרמָה וְלִמְקַלְלוֹל נַפְשִׁי תִדֹּם וְנַפְשִׁי כֶּעָפָר לַכֹּל תִּהְיֶה׃ פִּתְחֶה לִבִּי בְּתוֹרָתֶֽךֶ וּבְמִצְוֺתֶֽיךֶ תִּרְדּוֹף נַפְשִׁי׃ וְכׇל הַחוֹשְׁבוֹל עָלַי רָעָה מְהֵרָה הָפֵֽרֶה עֲצָתָל וְקַלְקְלֶה מַחֲשַׁבְתָּל׃ עֲשֶׂת לְמַֽעַן שְׁמֶֽךֶ עֲשֶׂת לְמַֽעַן יְמִינֶֽךֶ עֲשֶׂת לְמַֽעַן קְדֻשָּׁתֶֽךֶ עֲשֶׂת לְמַֽעַן תּוֹרָתֶֽךֶ׃ לְמַֽעַן יֵחָלְצוֹל יְדִידוֹלֶֽיךֶ הוֹשִֽׁיעָה יְמִינְךֶ וַעֲנֹֽנִי׃ יִהְיוּ לְרָצוֹן כׇּל אִמְרַי וְהֶגְיוֹן לִבִּי לְפָנֶֽיךֶ יהוה צוּרִי וְגוֹאֶלִי׃ (Some take three steps back then bow left, right, and center to symbolically leave the Divine Presence here.) עֹשֶׂת שָׁלוֹם בִּמְרוֹמֶֽיהֶ הֶא יַעֲשֶׂת שָׁלוֹם עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל אָמֵן׃ Elohai nitzreh ma’asai meira vəsikhli midivrei mirmah vəlimqaləlol nafshi tidom vənafshi ke’afar lakol tihyeh. Pitḥeh libi bəToratékhe uvmitzvotéikhe tirdof nafshi. Vəkhol haḥoshəvol alai ra’ah məheirah hapéireh atzatal vəqalqəleh maḥashavtal. Aset ləmá’an shəmékhe aset ləmá’an yəminékhe aset ləmá’an qədushatékhe aset ləmá’an Toratékhe. Ləmá’an yeiḥalətzol yədidoléikhe hoshí’ah yəminəkhe va’anóni. Yihyu ləratzon kol imrai vəhegyon libi ləfanéikhe SHƏMOTEH tzuri vəgo’eli. (Some take three steps back then bow left, right, and center to symbolically leave the Divine Presence here.) Oset shalom bimroméihe he ya’aset shalom aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol amein. My God, guard my actions from evil and my wit from words of deceit! And my soul will be still before those who curse me, and my soul will be like dust before all. Open my heart with Your Torah and my soul will pursue Your mitzvot. As for all who plan evil against me, swiftly smash their schemes and disrupt their designs! Act for the sake of Your Name; act for the sake of Your right hand; act for the sake of Your Holiness; act for the sake of Your Torah! So that Your beloveds will be safe let Your right hand liberate! And answer me! May all my words be pleasing before you and the meditation of my heart, MANY-NAMED ONE, my Rock and my Rescuer. (Psalm 19:15) (Some take three steps back then bow left, right, and center to symbolically leave the Divine Presence here.) The One Who makes peace in Voix heavens, may Voi make peace for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: Amen! Symbolic Repetition of haTəfilah In the evening service, haTəfilah isn’t repeated in full. However, in honor of Shabbat, some communities include this shortened collective reprise. (Some stand (or remain standing) for this blessing.) וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכׇל־צְבָאָֽם׃ וַיְכַלֶּ֤ת אֱלֹהִים֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מְלַאכְתֶּ֖הּ אֲשֶׁ֣ר עָשְׂתֶּ֑ה וַיִּשְׁבְּתֶה֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מִכׇּל־מְלַאכְתֶּ֖הּ אֲשֶׁ֥ר עָשְׂתֶּֽה׃ וַיְבָ֤רְכֶה אֱלָהִים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדְּשֶׁ֖ה אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבְתֶּה֙ מִכׇּל־מְלַאכְתֶּ֔הּ אֲשֶׁר־בָּרְאֶ֥ה אֱלֹהִ֖ים לַעֲשֽׂוֹת׃ The rest of this blessing is not prayed without a minyan. It is also not included at the beginning of Pésaḥ, when some communities include Haleil (line 21,379) here instead. The prayer leader continues: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽיהוּ וֵאלֹהֵי אֲבוֹתֵֽיהוּ וְאִמּוֹתֵֽינוּ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב אֱלֹהֵי שָׂרָה אֱלֹהֵי רִבְקָה אֱלֹהֵי רָחֵל אֱלֹהֵי לֵאָה אֱלֹהֵי בִּלְהָה וֵאלֹהֵי זִלְפָּה׃ הָאֵל הַגְּדוֹלֶה הַגִּבּוֹרֶה וְהַנּוֹרָאֶה אֵל עִלְיוֹנֶה קוֹנֶת שָׁמַֽיִם וָאָֽרֶץ׃ The congregation, followed by the leader: מָגֵן אִבוֹל בִּדְבָרֶהּ מְחַיֶּת מֵתוֹל בְּמַאֲמָרֶהּ On Shabbat Shuvah: הַמַּדֶּה הַקְּדוֹשֶׁה All other times: הָאֵל הַקְּדוֹשֶׁה At all times continue: שֶׁאֵין כָּמֽוֹהֶ הַמְּנִיחֶה לְעַמֶּהּ בְּיוֹם שַׁבַּת קׇדְשֶׁהּ כִּי בָל רָצְתֶה לְהָנִֽיחַ לָהֶל׃ לְפָנֶֽיהֶ נַעֲבֹד בְּיִרְאָה וָפַֽחַד וְנוֹדֶה לִשְׁמֶהּ בְּכׇל יוֹם תָּמִיד מֵעֵין הַבְּרָכוֹת׃ אֵל הַהוֹדָאוֹת אֶֽדֶן הַשָּׁלוֹם מְקַדֶּֽשֶׁה הַשַּׁבָּת וּמְבָרֶֽכֶה שְׁבִיעִי וּמְנִיחֶה בִּקְדֻשָׁה לְעַם מְדֻשְּׁנוֹל עֹֽנֶג זֵֽכֶר לְמַעֲשֵׂה בְרֵאשִׁית׃ The leader concludes: אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ רְצֶת בִּמְנוּחָתֵֽנוּ קַדְּשֹֽׁנוּ בְּמִצְוֺתֶֽיךֶ וּתְּנֶה חֶלְקֵֽנוּ בְּתוֹרָתֶֽךֶ שַׂבְּעֹֽנוּ מִטּוּבֶֽךֶ וְשַׂמְּחֹֽנוּ בִּישׁוּעָתֶֽךֶ׃ וְטַהֲרֶה לִבֵּֽנוּ לְעׇבְדְּךֶ בֶּאֱמֶת וְהַנְחִילֹֽנוּ יהוה אֱלֹהֵֽינוּ בְּאַהֲבָה וּבְרָצוֹן שַׁבַּת קׇדְשֶֽׁךֶ וְיָנֽוּחוֹל בָהּ יִשְׂרָאֵל מְקַדְּשׁוֹל שְׁמֶֽךֶ׃ בְּרוּכֶה אַתֶּה יהוה מְקַדֶּֽשֶׁה הַשַּׁבָּת׃ Vaykhulu hashamáyim vəha’áretz vəkhol tzəva’am. Vaykhalet Elohim bayom hashəvi’i məlakhteh asher asəteh vayishbəteh bayom hashəvi’i mikol məlakhteh asher asəteh. Vayvárkhe Elohim et yom hashəvi’i vayqadəsheh oto ki vo shavəteh mikol məlakhteh asher barə’eh Elohim la’asot. The rest of this blessing is not prayed without a minyan. It is also not included at the beginning of Pésaḥ, when some communities include Haleil (line 21,379) here instead. The prayer leader continues: Bərukheh ateh SHƏMOTEH Elohéinu vEilohei avotéinu və’imotéinu Elohei Avraham Elohei Yitzḥaq vEilohei Ya’aqov Elohei Sarah Elohei Rivqah Elohei Raḥeil Elohei Lei’ah Elohei Bilhah vEilohei Zilpah. Ha’Eil hagədoleh hagiboreh vəhanora’eh Eil elyoneh qonet shamáyim va’áretz. The congregation, followed by the leader: Magein ivol bidvareh məḥayet meitol bəma’amareh On Shabbat Shuvah: hamadeh haqədosheh All other times: ha’Eil haqedosheh At all times continue: she’ein kamóhe haməniḥeh lə’ameh bəyom Shabat qodsheh ki val ratzəteh ləhaní’aḥ lahel. Ləfanéihe na’avod bəyir’ah vafáḥad vənodeh lishmeh bəkhol yom tamid mei’ein habərakhot. Eil hahoda’ot éden hashalom məqadésheh haShabat umvarékheh shəvi’i umniḥeh biqdushah lə’am medushənol óneg zéikher ləma’aseih vəreishit. The leader concludes: Elohéinu vEilohei ivoléinu rətzet bimnuḥatéinu qadəshónu bəmitzvotéikhe utəneh ḥelqéinu bəToratékhe sabə’ónu mituvékhe vəsaməḥónu bishu’atékhe. vətahareh libéinu lə’ovdəkhe be’emet vəhanḥilónu SHƏMOTEH Elohéinu bə’ahavah uvratzon Shabat qodshékhe vəyanúkhol vah Yisra’eil məqadəshol shəmékhe. Bərukheh ateh SHƏMOTEH məqadésheh haShabat. “And finished were the heavens and the earth and all their multitudes. And God finished, on the seventh day, Voix work that Voi had done, and Voi rested on the seventh day from all Voix work that Voi had done. And God blessed the seventh day and made it Holy, for on it Voi rested from all Voix work that God had created to do.” (Bəreishit 2:1-3) The rest of this blessing is not prayed without a minyan. It is also not included at the beginning of Pésaḥ, when some communities include Haleil (line 21,379) here instead. The prayer leader continues: Blessed are You, MANY-NAMED ONE, our God and God of our patriarchs and matriarchs, God of Avraham, God of Yitzḥaq, and God of Ya’aqov; God of Sarah, God of Rivqah, God of Raḥeil, God of Lei’ah, God of Bilhah, and God of Zilpah. The great, mighty, and awesome God! God on high! Voi establishes the heavens and the earth. The congregation, followed by the leader: Shield to our ancestors by Voix word, Voi makes the dead live by Voix oath! On Shabbat Shuvah: The Holy Measurer! All other times: The Holy God! At all times continue: There is no one like Void, The One Who makes Voix people rest on Shabbat, the day of Voix Holiness, for Voi was pleased with them that they should rest. Before Void we will worship in awe and dread, and we will thank Voix name every day, always, from the well of blessings. The God of thanks, the Foundation of peace! The One Who makes Shabbat Holy and blesses the seventh day, and makes rest, in Holiness, a people enriched with pleasure, a memorial to the act of Creation. The leader concludes: Our God and God of our forebears, want our rest! Make us Holy with Your mitzvot! And grant our portion in Your Torah! Sate us from Your goodness! And make us glad with Your liberation! And purify our hearts to serve You with truth, and let us inherit, MANY-NAMED ONE, our God, with love and with favor, Your Holy Shabbat. And in her may Yisra’eil rest, who make Your name Holy. Blessed are You, MANY-NAMED ONE, Who makes Shabbat Holy. Some continue with prayers for healing and awareness as follow. Others continue with Qadish Shaleim (line 3,678) if praying with a minyan or with Qidush (line 3,820) or Aléinu (line 3,994) if praying without a minyan. (From the second night of Pésaḥ to the night before Shavu’ot, Aléinu is preceded by the counting of the Ómer (line 4,589).) Prayer for Healing For a full rationale on including this prayer at this point in this service, see the pertinent note in Appendix B (line 31,225). This version includes an additional line to more explicitly include those living with chronic conditions. Since, in my experience, this prayer is usually prayed for a group of people, the text here is presented in the common plural, instead of being presented in six different versions to account for each possible grammatical gender and number. (Anyone standing now sits.) מִי שֶׁבֵּרְכֶה אֲבוֹתֵֽינוּ אַבְרָהָם יִצְהָק וְיַעֲקֹב וְאִמּוֹתֵֽינוּ שָׂרָה רִבְקָה רָחֵל לֵאָה בִּלְהָה וְזִלְפָּה הֶא יְבָרְכֶה וִירַפְּאֶה אֶת הַחוֹלוֹל [names of the sick] הַקְּדוֹשֶׁה בְּרוּכֶה הֶא יִמָּלְאֶה רַחֲמִים עֲלֵיהֶל לְהַחֲלִימוֹל וּלְרַפֹאתוֹל וּלְהַחֲזִיקוֹל וּלְהַחֲיוֹתוֹל וְיִשְׁלְחֶה לָהֶל מְהֵרָה רְפוּאָה שְׁלֵמָה מִן הַשָּׁמַֽיִם רְפוּאַת הַנֶּֽפֶשׁ וּרְפוּאַת הַגּוּף׃ וְלָהֶל שֶׁלֹּא יֵרָפְאוֹל בָּאָֽרֶץ יִשְׁלְחֶה יְמֵי נִחוּם וְלֵילוֹת שָׁלוֹם׃ יִשְׁלְחֹם לָהֶל וְכׇל חוֹלוֹל בָּעוֹלָם וְיִסְמְכֶה אֶת הָעוֹסְקוֹל בְּצׇרְכֵיהֶל׃ הַיּוֹם הוּא מִלְבַקֵּשׁ וּרְפוּאָה קְרוֹבָה לָבוֹא הַשְׁתָּא בַּעֲגָלָא וּבִזְמַן קָרִיב וְנֹאמַר אָמֵן׃ Mi shebeirəkheh avotéinu Avraham Yitzḥaq vəYa’aqov və’imotéinu Sarah Rivqah Raḥeil Lei’ah Bilhah vəZilpah he yəvarəkheh virapə’eh et haḥolol [names of the sick] Haqədosheh bərukheh he yimalə’eh raḥamim aleihel ləhaḥalimol ulrafotol ulhaḥaziqol ulhaḥayotol vəyishləḥeh lahel məheirah rəfu’ah shəleimah min hashamáyim rəfuat hanéfesh urfu’at haguf. Vəlahel shelo yeirafə’ol ba’áretz yishləḥeh yəmei niḥum vəleilot shalom. Yishləḥom lahel vəkhol ḥolol ba’olam vəyisməkheh et ha’osqol bətzorkheihel. Hayom hu milvaqeish urfu’ah qərovah lavo hashta ba’agala uvizman qariv vənomar amein. May the One Who blessed our patriarchs Avraham, Yitzḥaq, and Ya’aqov and our matriarchs Sarah, Rivqah, Raḥeil, Lei’ah, Bilhah, and Zilpah bless and heal the sick: [names of the sick] May the Holy Blessed One be filled with mercy towards them to unsicken them and to heal them and to strengthen them and to make them live, and may Voi soon send them a complete healing from Heaven, a healing of the spirit and a healing of the body. And to those who will not be healed on Earth, may Voi send days of comfort and nights of peace. May Voi send these things to them and to all the sick in the world, and may Voi shore up those engaged with their needs. Today is not a day to implore, but may healing be close to come now, with speed, and in a close time! And we respond: Amen! Prayer for Awareness This is a prayer of my own invention, modeled loosely on the previous prayer. The world is large and complicated, and brimming over everywhere with harm. If we do not always live up to our stated ideals, we can, nevertheless, always try to be better than we have been in the past. This is a prayer that asks for help with that. It is new; there are no traditions associated with it yet. Include it or don’t, in whichever way seems best to you. מִי שֶׁעָזְבֶה מַאֲמִינוֹלֶֽיהֶ דִּינָה תָמָר וְהָאִשָׁה מִבֵּית לֶֽחֶם שֶׁשְּׁמָהּ אֵין לָֽנוּ נִזְכַּר וְהֶֽבֶל נָדָב אֲבִיהוּ וְאוּרִיָּה הֶא יְלַמְּדֹֽנוּ מִי אֲנַֽחְנוּ עוֹזְבוֹל׃ הַקְּדוֹשֶׁה בְּרוּכֶה הֶא יוֹדִֽיעֶה לָֽנוּ מִי הִכְאַֽבְנוּ לְמַֽעַן אֲשֶׁר נֶחְדַּל וְנָשׁוּב וְנָטִיב׃ יַצְדִּיקֹֽנוּ וְיַדְרִיכֹֽנוּ וְיַחְכִּימֹֽנוּ וְיַרְחִֽיבֶה אֶת לִבֵּֽנוּ עַד כִּי קְהַלֵֽינוּ יֻנְגְּשׁוּ לְכׇל נִכְסָפוֹל לְהִצְטָרֵפָם׃ כַּוָּנוֹתֵֽינוּ הֵן מִלְהַכְאִיב וַאֲנַֽחְנוּ יוֹדְעוֹל כִּי יְכוֹלוֹל לְהַכְאִיב אֲחֵרוֹל בְּלֹא כַּוָּנָה׃ וְנֶאֱמַר הַרְחִֽיבֶה מְקוֹם אׇהֳלֶֽךֶ וִירִיעוֹת מִשְׁכְּנוֹתֵֽיךֶ יַטּוּ אַל תַּחְשֹֽׂכֶה׃ וְנֹמַר אָמֵן׃ Mi shə’azəveh ma’aminoléihe Dinah Tamar vəha’ishah miBeit Léḥem sheshəmah ein lánu nizkar vəHével Nadav Avihu və’Uriyah he yəlamədónu mi anáḥnu ozəvol. Haqədosheh bərukheh he yodí’eh lánu mi hikh’ávnu ləmá’an asher neḥdal vənashuv vənativ. Yatzdiqónu vəyadrikhónu vəyaḥkimónu vəyarḥíveh et libéinu ad ki qəhaléinu yungəshu ləkhol nikhsafol ləhitztareifam. Kavanotéinu hein milhakh’iv va’anáḥnu yodə’ol ki yəkholol ləhakh’iv aḥeirol bəlo kavanah. Vəne’emar harḥíveh məqom oholékhe viri’ot mishkənotéikhe yatu al taḥshókheh. Vənomar amein. May the One Who failed those who trusted Void, Dinah, Tamar, and the woman from Beit Léḥem whose name has not been remembered for us, and Hével, Nadav, Avihu, and Uriyah teach us who we are failing. May the Holy Blessed One make us know who we are harming that we may stop and atone and do what is good. May Voi make us Just and show us the way and make us wise and broaden our hearts until our communities are made accessible to all who wish to be part of them. Our intentions are not to cause harm, but we know that we can harm others even without intention. And it is recorded: “Broaden the place of your tent, and let the curtains of your dwelling expand— don’t stint!” And we respond: Amen! (Yəshayáhu 54:2) Qadish Shaleim This prayer is not prayed without a minyan. In many communities, the service leader prays the bulk of the text, with the full congregation joining in only for the text set off with asterisks. (Some stand here.) יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֹהּ רַבָּה *אָמֵן* בְּעָלְמָא דִּי בִרְאֹת כִּרְעוּתֹהּ וְיַשְׁלְמֶה שְׁלָמֹהּ בְּחַיֵּיכֹל וּבְיוֹמֵיכֹל וּבְחַיֵּי דְּכׇל בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב וְאִמְרוֹל אָמֵן* יְהֵא שְׁמֹהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא׃*‏ יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֹהּ דְּקֻדְשֵׁתָא *בְּרִיכֶה הֶא* On Shabbat Shuvah: לְעֵֽלָּא לְעֵֽלָּא מִכׇּל All other times: לְעֵֽלָּא מִן כׇּל At all times continue: בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא וְאִמְרוֹל *אָמֵן* תִּתְקַבְּלֶה צְלוֹתְהֹל וּבָעוּתְהֹל דְּכׇל יִשְׂרָאֵל קֳדָם אֲבֶתְהֹן דִּי בִשְׁמַיָּא וְאִמְרוֹל *אָמֵן* יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא וְחַיִּים עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל *אָמֵן* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) עֹשֶׂת שָׁלוֹם בִּמְרוֹמֶֽיהֶ הֶא יַעֲשֶׂת שָׁלוֹם עָלֵֽנוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל *אָמֵן* Yitgadal vəyitqadash shəmoh rabah *amein* bə’aləma di vir’ot kir’utoh vəyashləmeh shəlamoh bəḥayeikhol uvyomeikhol uvḥayei dəkhol beit Yisra’eil ba’agala uvizman qariv və’imrol *amein. Yəhei shəmoh raba məvarakh lə’alam ul’aləmei almaya.* Yitbarakh vəyishtabaḥ vəyitpa’ar vəyitromam vəyitnasei vəyithadar vəyit’aleh vəyithalal shəmoh dəqudsheita *bərikheh he* On Shabbat Shuvah: lə’éila lə’éila mikol All other times: lə’éila min kol At all times continue: birkhata vəshirata tushbəḥata vəneḥemata da’amiran bə’aləma və’imrol *amein.* Titqabəleh tzəlotəhol uva’utəhol dəkhol Yisra’eil qodam avethon di vishmaya və’imrol *amein.* Yəhei shəlama raba min shəmaya vəḥayim aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol *amein.* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) Oset shalom bimroméihe He ya’aset shalom aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol *amein.* May Voix great Name be magnified and sanctified — *amen!* — in the world that Voi made by Voix will, and may Voi complete Voix peace in your lives and in your days and in the lives of the whole house of Yisra’eil, with speed and in a fast-approaching time. And respond: *Amen! May Voix great Name be blessed forever and to the end of eternities!* Blessed and lauded and glorified and exalted and lifted up and beautified and cherished and praised be the Name of the Holy One — *Voi is blessed!* — On Shabbat Shuvah: higher by far than every All other times: higher than every At all times continue: blessing and song, praise and consolation that we offer in this world. And respond: *Amen!* May You accept the prayers and pleas of all Yisra’eil before their Quickener in Heaven! And respond: *Amen!* May there be abundant peace from Heaven, and life for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: *Amen!* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) The One Who makes peace in Voix heavens, may Voi make peace for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: *Amen!* On Simḥat Torah, some proceed with Haqafot here (line 7,957). Others postpone Haqafot until after the end of the service proper. Concluding Prayers Different communities have different practices for the exact order of these concluding prayers. The order presented below is the order found in most (tho not all) mainstream siddurim, but it is far from the only possible order. In particular, some communities postpone Qidush until after Aléinu and the Mourner’s Qadish (and some do not do Qidush in the synagogue at all). Qidush in the Synagogue On a Festival, including a Festival that falls on Shabbat, continue with Qidush for Festival Evenings instead (line 7,664). Some begin Qidush with the passage from Bəreishit, while others begin with the prayer leader’s invitation. (Some stand for this prayer, and some prayer leaders raise a cup of wine, grape juice, or other liquid.) This Blessing is On Kiddush On wine. On grapes, grown on a vine under the sun, wet with dew and careful irrigation, picked by a callused hand on a tired body, tumbled into the heavy press of a machine ripe with the unrealized potential of automation. On fermentation and the magic of time. On waiting. On frustration and patience, wanting a different world while knowing change can be slow. On transformation. On grapes into wine, work into joy, week into rest. On celebration, glass in hand, laughing, singing, loosening cares and inhibitions, loving, and being free. On intoxicating spirit and holy sobriety. On holding memories of where we have been and hopes of where we are going, how we came here from a narrow place and how in every generation we must leave that place anew. On coming into being, creating and recreating ourselves across millennia, shaping the rough clay of our bodies and lives as partners in the work of creation. On remembering, yes, and building anew, yes, but on doing that tomorrow. On taking tonight to breathe deep, our lungs trying their mortal best for us, continuing a calm rhythm of inhale and exhale, breathing in joy, breathing out wisdom, breathing in wisdom, breathing out joy, breathing in Shabbos and breathing out rest, breathing in rest and breathing out Shabbos. Amen. Copyright © 2021 Jaz Twersky. Included by permission of the poet. The first line is prayed individually. וַיְהִי־עֶ֥רֶב וַיְהִי־בֹ֖קֶר י֥וֹם הַשִּׁשִּֽׁי׃ וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכׇל־צְבָאָֽם׃ וַיְכַלֶּ֤ת אֱלֹהִים֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מְלַאכְתֶּ֖הּ אֲשֶׁ֣ר עָשְׂתֶּ֑ה וַיִּשְׁבְּתֶה֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מִכׇּל־מְלַאכְתֶּ֖הּ אֲשֶׁ֥ר עָשְׂתֶּֽה׃ וַיְבָ֤רְכֶה אֱלָהִים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדְּשֶׁ֖ה אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבְתֶּה֙ מִכׇּל־מְלַאכְתֶּ֔הּ אֲשֶׁר־בָּרְאֶ֥ה אֱלֹהִ֖ים לַעֲשֽׂוֹת׃ The leader invites: סָבְרֻת חֲבֵרוֹלַי׃ The congregation responds: לְחַיִּים׃ If praying over wine or grape juice: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים בּוֹרְאַת פְּרִי הַגָּֽפֶן׃ If praying over any other liquid: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים שֶׁהַכֹּל נִהְיָה בִּדְבָרֶהּ׃ In all cases continue: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִדְּשֶֽׁתְנוּ בְּמִצְוֺתֶֽיהֶ וְרָצְתֶה בָֽנוּ וְשַׁבַּת קׇדְּשֶׁהּ בְּאַהֲבָה וּבְרָצוֹן הִנְחִילֶֽתְנוּ זִכָּרוֹן לְמַעֲשֵׂה בְרֵאשִׁית כִּי הוּא יוֹם תְּחִלָּה לְמִקְרָאֵי קֹֽדֶשׁ זֵֽכֶר לִיצִיאַת מִצְרָֽיִם כִּי אוֹתַֽנוּ קִדַּֽשְׁתֶּ וְכֻלָֽנוּ קִבַּֽלְתֶּ מִכׇּל הָעַמִּים וְשַׁבַּת קׇדְשְׁךֶ בְּאַהֲבָה וּבְרָצוֹן הִנְחַלְתֶּֽנוּ׃ בְּרוּכֶה אַתֶּה יהוה מְקַדֶּֽשֶׁה הַשַּׁבָּת׃ The first line is prayed individually. Vayhi érev vayhi vóqer yom hashishi. Vaykhulu hashamáyim vəha’áretz vəkhol tzəva’am. Vaykhalet Elohim bayom hashəvi’i məlakhteh asher asəteh vayishbəteh bayom hashəvi’i mikol məlakhteh asher asəteh. Vayvárkhe Elohim et yom hashəvi’i vayqadəsheh oto ki vo shavteh mikol məlakhteh asher barə’eh Elohim la’asot. The leader invites: Savərut ḥaveirolai. The congregation responds: Ləḥayim. If praying over wine or grape juice: Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim borə’at pəri hagáfen. If praying over any other liquid: Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim shehakol nihyah bidvareh. In all cases continue: Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim asher qidəshétnu bəmitzvotéihe vəratzəteh vánu vəShabat qodəsheh bə’ahavah uvratzon hinḥilétnu zikaron ləma’aseih vəreishit ki hu yom təḥilah ləmiqra’ei qódesh zéikher litzi’at Mitzráyim ki otánu qidáshte vəkhulánu qibálte mikol ha’amim vəShabat qodshəkhe bə’ahavah uvratzon hinḥalténu. Bərukheh ateh ADONAI məqadésheh haShabat. The first line is prayed individually. “And there was evening and there was morning: the sixth day! And finished were the heavens and the earth and all their multitudes. And God finished, on the seventh day, Voix work that Voi had done, and Voi rested on the seventh day from all Voix work that Voi had done. And God blessed the seventh day and made it Holy, for on it Voi rested from all Voix work that God had created to do.” (Bəreishit 1:31-2:3) The leader invites: With your permission, my friends? The congregation responds: To life! If praying over wine or grape juice: Blessed are You, ADONAI, our God, Life of endless worlds, Creator of the fruit of the vine. If praying over any other liquid: Blessed are You, ADONAI, our God, Life of endless worlds, thru Whose word everything came to be. In all cases continue: Blessed are You, ADONAI, our God, Life of endless worlds, Who made us Holy with Voix commandments and wanted us. And Voix Holy Sabbath Voi bestowed on us with love and favor, a memorial to the act of Creation. For it is the primary day among Holy convocations, a remembrance of going out from Egypt! For You made us Holy and welcomed every one of us from among all peoples, and Your Holy Sabbath You bestowed on us with love and favor. Blessed are You, ADONAI, Who makes Shabbat Holy. If praying qidush in the sukah on Sukot add: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִדְּשֶֽׁתְנוּ בְּמִצוֺתֶֽיהֶ וְצִוֶּֽתְנוּ לֵישֵׁב בַּסֻּכָּה׃ Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim asher qidəshétnu bəmitvotéihe vətzivétnu leisheiv basukah. Blessed are You, ADONAI, our God, Life of endless worlds, Who made us holy with Voix commandments and commanded us to dwell in the sukah. Some also include the blessing over bread here: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים הַמּוֹצִיאֶה לֶֽחֶם מִן הָאָֽרֶץ׃ Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim hamotzi’eih léḥem min ha’áretz. Blessed are You, ADONAI, our God, Life of endless worlds, the Bringer-Forth of bread from the earth. Aléinu Between the second day of Pésaḥ and the day before Shavu’ot, Aléinu is preceded by the counting of the Ómer (line 4,589). (Some stand for this prayer and face east, towards Yərushaláyim, towards the bimah, or towards the ark. Some bow where noted. This bow lasts until לִפְנֵי | lifnei | “before”.) עָלֵֽינוּ לְשַׁבֵּֽחַ לְאֶֽדֶן הַכֹּל לָתֵת גְּדֻלָּה לְיוֹצֶֽרֵה בְּרֵאשִׁית אֲשֶׁר יְצָרֶֽתְנוּ מִן עֲפַר הָאֲדָמָה וְהוֹחִיסֶה כֹּל מִן מַעֲיַן חַיִּים אֶחָד שֶׁקִּבְּלֶֽתנוּ מִכׇּל עַם וְקִדְּשֶֽׁתנוּ בְמִצְוֺתֶֽיהֶ׃ (Some bow here.) וַאֲנַֽחְנוּ עוֹבְדוֹל וּמִצְטַנְּעוֹל וּמוֹדוֹל לִפְנֵי שׁוֹפְטֶת שׁוֹפְטוֹל הַשּׁוֹפְטוֹל הַקְּדוֹשֶׁה בְּרוּכֶה הֶא׃ שֶׁהֶא נוֹטֶת שָׁמַֽיִם וְיֹסֶֽדֶה אָֽרֶץ וּמוֹשַׁב יְקָרֶהּ בַּשָּׁמַֽיִם מִמַּֽעַל וּשְׁכִינַת עֻזֶּהּ בְּגׇבְהֵי מְרוֹמִים הֶא אֱלֹהֵֽינוּ אֵין עוֹד׃ אֱמֶת חַיֵּֽינוּ אֶֽפֶס זוּלָתֶהּ׃ כַּכָּתוּב בְּתוֹרָתֶהּ וְיָדַעְתֶּ הַיּוֹם וַהֲשֵׁבֹתֶ אֶל לְבָבֶֽךֶ כִּי יהוה הֶא הָאֱלֹהִים בַּשָּׁמַֽיִם מִמַּֽעַל וְעַל הָאָֽרֶץ מִתָּֽחַת אֵין עוֹד׃ Some continue with all the text that follows, others where noted with “Some begin here”. (In some communities, the prayer leader alone prays the first two lines where noted with “Some begin here”, with the congregation joining at וְנֶאֱמַר | vəne’emar | “And it is recorded:”.) עַל כֵּן נְקַוֶּה לְךֶ יהוה אֱלֹהֵֽינוּ לְהַשְׁלִים מְהֵרָה עֻזֵּֽינוּ נִצְבָּרִים לְהַעֲבִיר כׇּל עֽוֹשֶׁק מִן הָאָֽרֶץ וְהָאֱלִילִים כָּרוֹת יִכָּרֵתוּן לִבְנוֹת בְּיַֽחַד עוֹלַם צְדָקָה וְכׇל בְּנוֹל בָּשָׂר יִקְרְאוֹל בְּחֶֽסֶד לְהַפְנוֹת אֶל טוֹבָה כׇּל רִשְׁעוֹל אָֽרֶץ׃ יַכִּֽירוֹל וְיֵדְעוֹל כׇּל יוֹשְׁבוֹל תֵבֵל כִּי לְרַחֲמִים יִפְנֶה כׇּל לֵב תִּשָּׁבַע כׇּל נֶֽפֶשׁ׃ לִפְנֵי רַחֲמִים וְלִפְנֵי חֶֽסֶד יִצְטַנְּעוֹל וְיַעַבְדּוֹל וְלִכְבוֹד שָׁלוֹם יְקָר יִתֵּֽנוֹל וְיִקַבְּלוֹל כֻּלָּל אֶת עֹל תִּקּוּן עוֹלָם׃ וְתַדְרִיכֹֽנוּ בְּזֹאת מֵעַתָּה וְעַד עוֹלָם כִּי זֹאת מְלֶֽאכֶת כֻּלָּֽנוּ אֶל שֶׁנֵּלֵךְ וּלְכׇל יָמֵֽינוּ׃ Some begin here: כַּכָּתוּב בְּתוֹרָתֶֽךֶ צֶֽדֶק צֶֽדֶק תִּרְדְּפֶה׃ וְנֶאֱמַר וְהָיָה צֶֽדֶק שָׁלֵם עַל־כׇּל־הָאָֽרֶץ בַּיּוֹם הַהוּא יִהְיֶת יהוה אָחֶד וּשְׁמֶהּ אֶחָד׃ Aléinu ləshabéi’aḥ lə’éden hakol lateit gədulah ləyotzéreih bəreishit asher yətzarétnu min afar ha’adamah vəhoḥiseh kol min ma’ayan ḥayim eḥad sheqibəlétnu mikol am vəqidəshétnu vəmitzvotéihe. (Some bow here.) Va’anaḥnu ovədol umitztanə’ol umodol lifnei shofətet shofətol hashofətol haqədosheh bərukheh he. Shehe notet shamáyim vəyosédeh áretz umoshav yəqareh bashamáyim mimá’al ushkhinat uzeh bəgovhei məromim he Elohéinu ein od. Emet ḥayéinu éfes zulateh. Kakatuv bəTorateh Vəyadate hayom vahasheivote el ləvavékhe ki ADONAI he ha’Elohim bashamáyim mimá’al və’al ha’áretz mitáḥat ein od. Some continue with all the text that follows, others where noted with “Some begin here”. (In some communities, the prayer leader alone prays the first two lines where noted with “Some begin here”, with the congregation joining at וְנֶאֱמַר | vəne’emar | “And it is recorded:”.) Al kein nəqaveh ləkhe ADONAI Elohéinu ləhashlim məheirah uzéinu nitzbarim ləha’avir kol ósheq min ha’áretz vəha’elilim karot yikareitun livnot bəyáḥad olam tzdaqah vəkhol bənol basar yiqrə’ol bəḥésed ləhafnot el tovah kol rish’ol áretz. Yakírol vəyeidə’ol kol yoshəvol teiveil ki ləraḥamim yifneh kol leiv tishava kol néfesh. Lifnei raḥamim vəlifnei ḥésed yitztanə’ol vəya’avdol vəlikhvod shalom yəqar yitéinol vəyiqabəlol kulal et ol tiqun olam. Vətadrikhónu bəzot mei’atah və’ad olam ki zot məlékhet kulánu el sheneileikh ulkhol yaméinu. Some begin here: Kakatuv bəToratékhe Tzédeq tzédeq tirdəfeh. Vəne’emar Vəhayah tzédeq shaleim al kol ha’áretz bayom hahu yihyet ADONAI aḥed ushmeh eḥad. It is on us to praise the Foundation of everything, to give greatness to the Fashioner of creation, Who fashioned us from the dust of the ground and made all descend from one wellspring of life. Who welcomed us from every people, and made us Holy with Voix mitzvot. (Some bow here.) And we worship and go humbly and give thanks before the supreme Judge of all judges, the Holy Blessed One. Voi Who pitches the tent of heaven and founds earth and Whose gravity dwells in the heavens above and the Presence of Whose strength is in the peaks of the heights. Voi is our God, there is no other! Truly, our Life! There is nothing beside Void. As it is written in Voix Torah: “And you will know today and take it home on your heart that ADONAI Voidself is the God in the heavens above and over the earth below. There is no other!” (Dəvarim 4:39) Some continue with all the text that follows, others where noted with “Some begin here”. (In some communities, the prayer leader alone prays the first two lines where noted with “Some begin here”, with the congregation joining at וְנֶאֱמַר | vəne’emar | “And it is recorded:”.) And so we hope for You, ADONAI, our God, to soon complete our collected strengths, to make all oppression pass from the earth and all idols be completely cut off, to build a world of Justice together, where all children of flesh will call on kindness to turn all the wicked of earth back to Goodness. All who dwell on earth will realize and know that to compassion every heart will turn, every soul swear loyalty. Before compassion and before kindness they will be humble and do service and to the glory of Peace they will give gravity, and they will accept, all of them, the yoke of repairing the world. Guide us in this now and forever, for this is the Work for all of us, wherever we go, and for all our days Some begin here: As it is written in Your Torah: “Justice! Justice you shall pursue!” (Dəvarim 16:20) And it is recorded: “And perfect Justice will be upon all the earth, and on that day, ADONAI will be One and Voix Name One.” (Zəkharyah 14:9) Some add the following verses as a prayer for protection: אַל תִּירְאֶה מִפַּֽחַד פִּתְאֹם וּמִשֹּׁאַת רְשָׁעוֹל כִּי תָבֹא׃ עֻֽצוֹל עֵצָה וְתֻפָר דַּבְּרוֹל דָּבָר וְלֹא יָקוּם כִּי עִמָּֽנוּ אֵל׃ וְעַד זִקְנָה אֲנִי הֶא וְעַד שֵׂיבָה אֲנִי אֶסְבֹּל אֲנִי עָשִֽׂיתִי וַאֲנִי אֶשָּׂא וַאֲנִי אֶסְבֹּל וַאֲמַלֵּט׃ Al tirə’eh mipáḥad pit’om umisho’at rəsha’ol ki tavo. Útzol eitzah vətufar dabərol davar vəlo yaqum ki imánu Eil. Və’ad ziqnah ani he və’ad seivah ani esbol ani asíti va’ani esa va’ani esbol va’amaleit. Don’t fear a sudden disaster or the devastation of the wicked when it comes. (Mishlei 3:25) Scheme a scheme, [wicked ones], and it will be smashed! Plan a plan and it will not stand, for God is with us: (Yəshayáhu 8:10) “And until your old age, I am Voi. And until your grey hair, I Myself will carry you. I Myself made you and I Myself will lift you and I Myself will carry you and slip you out of danger.” (Yəshayáhu 46:4) Mourner’s Qadish In some communities, only those in a period of mourning or observing a yahrzeit pray this qadish (which is not prayed without a minyan), with the rest of the congregation joining for the text set off with asterisks. In others, the whole community prays it in solidarity with mourners or in honor of those for whom there is no one to pray Qadish. (Some stand here.) יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֹהּ רַבָּה *אָמֵן* בְּעָלְמָא דִּי בִרְאֹת כִּרְעוּתֹהּ וְיַשְׁלְמֶה שְׁלָמֹהּ בְּחַיֵּיכֹל וּבְיוֹמֵיכֹל וּבְחַיֵּי דְּכׇל בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב וְאִמְרוֹל אָמֵן* יְהֵא שְׁמֹהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא׃*‏ יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֹהּ דְּקֻדְשֵׁתָא *בְּרִיכֶה הֶא* On Shabbat Shuvah: לְעֵֽלָּא לְעֵֽלָּא מִכׇּל All other times: לְעֵֽלָּא מִן כׇּל At all times continue: בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא וְאִמְרוֹל *אָמֵן* יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא וְחַיִּים עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל *אָמֵן* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) עֹשֶׂת שָׁלוֹם בִּמְרוֹמֶֽיהֶ הֶא יַעֲשֶׂת שָׁלוֹם עָלֵֽנוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל *אָמֵן* Yitgadal vəyitqadash shəmoh rabah *amein* bə’aləma di vir’ot kir’utoh vəyashləmeh shəlamoh bəḥayeikhol uvyomeikhol uvḥayei dəkhol beit Yisra’eil ba’agala uvizman qariv və’imrol *amein. Yəhei shəmoh raba məvarakh lə’alam ul’aləmei almaya.* Yitbarakh vəyishtabaḥ vəyitpa’ar vəyitromam vəyitnasei vəyithadar vəyit’aleh vəyithalal shəmoh dəqudsheita *bərikheh he* On Shabbat Shuvah: lə’éila lə’éila mikol All other times: lə’éila min kol At all times continue: birkhata vəshirata tushbəḥata vəneḥemata da’amiran bə’aləma və’imrol *amein.* Yəhei shəlama raba min shəmaya vəḥayim aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol *amein.* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) Oset shalom bimroméihe He ya’aset shalom aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol *amein.* May Voix great Name be magnified and sanctified — *amen!* — in the world that Voi made by Voix will, and may Voi complete Voix peace in your lives and in your days and in the lives of the whole house of Yisra’eil, with speed and in a fast-approaching time. And respond: *Amen! May Voix great Name be blessed forever and to the end of eternities!* Blessed and lauded and glorified and exalted and lifted up and beautified and cherished and praised be the Name of the Holy One — *Voi is blessed!* — On Shabbat Shuvah: higher by far than every All other times: higher than every At all times continue: blessing and song, praise and consolation that we offer in this world. And respond: *Amen!* May there be abundant peace from Heaven, and life for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: *Amen!* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) The One Who makes peace in Voix heavens, may Voi make peace for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: *Amen!* Psalm 27 This multi-layered psalm is added during the Days of Awe. In many communities, this means it is done between the first day of Elul and Shəmini Atzéret, but other communities stop at Yom Kippur, and other communities have other traditions as well. As with the rest of these concluding prayers, the exact placement varies; in particular, some communities include this psalm before the Mourner’s Qadish instead of after it. ‏1 לְדָוִד יהוה עֶזְרִי וְיִשְׁעִי מִמִּי אִירָא יהוה מָעוֹז־חַיַּי מִמִּי אֶפְחָד׃ ‏2 בִּקְרֹב עָלַי מְרֵעוֹל לֶאֱכֹל אֶת־בְּשָׂרִי צְרוֹלַי וְאֹיְבוֹלַי לִי הֵֽלָּה אָפְסוּ וְהָבָֽלוּ׃ ‏3 אִם־תַּחֲנֶה עָלַי מַחֲנֶה לֹא־יִירָא לִבִּי אִם־תָּקוּם עָלַי מִלְחָמָה בְּזֹאת אֲנִי בוֹטַֽחַה׃ ‏4 אַחַת שָׁאַֽלְתִּי מֵאֵת־יהוה אוֹתָהּ אֲבַקֵּשׁ שִׁבְתִּי בְּבֵית־יהוה כׇּל־יְמֵי חַיַּי לַעֲטוֹת בְּנֹֽעַם־יהוה וּלְבַקֵּר בְּהֵיכָלֶהּ׃ ‏5 כִּי יִצְפְּנֹֽנִי בְּסֻכֶּהּ בְּיוֹם רָעָה יַסְתִּרֹֽנִי בְּסֵֽתֶר אׇהֳלֶהּ בְּצוּר יְרוֹמְמֹֽנִי׃ ‏6 וְעַתָּה יָרוּם רֹאשִׁי עַל אֹיְבוֹלַי סְבִיבוֹתַי וַאֲהַלֵּל בְּאׇהֳלֶהּ הַלֵּל בַּטֻּחוֹת אָגִֽילָה וַאֲבָרְכָה אֶת־יהוה׃ ‏7 שִׁמְעֶה־יהוה צׇרְכִּי אֶשְׁאַל וְחׇנֹּֽנִי וַעֲנֹֽנִי׃ ‏8 לְכֶה אָמַר לִבִּי בַּקְּשֶׁה פָּנֶֽיהֶ אֶת־פָּנֶֽיךֶ יהוה אֲבַקֵּשׁ׃ ‏9 אַל־תַּסְתֵּֽרֶה פָּנֶֽיךֶ מִמֶּֽנִּי אַל־תַּטֶּת־בְּאַף עַבְדֶּֽתְךֶ עֶזְרָתִי הָיִֽיתֶ אַל־תִּטְּשֹֽׁנִי וְאַל־תַּעַזְבֹֽנִי אֱלֹהֵי יִשְׁעִי׃ ‏10 כִּי־כׇל־בֵּית יַלְדּוּתִי עֲזָבֽוּנִי וּיהוה יַאַסְפֹֽנִי׃ ‏11 הוֹרֹֽנִי יהוה דַּרְכֶּֽךֶ וּנְחֹֽנִי בְּאֹֽרַח מִישׁוֹר לְמַֽעַן שׂוֹרְרוֹלָי׃ ‏12 אַל־תִּתְּנֹֽנִי בְּנֶֽפֶשׁ צְרוֹלָי כִּי קָֽמוּ־בִי עֵדֵי־שֶֽׁקֶר וִיפֵֽחַ חָמָס׃ ‏13 לוּלֵא הֶאֱמַֽנְתִּי לִשְׁכּוֹן בְּטוּב־יהוה בְּאֶֽרֶץ חַיִּים׃ ‏14 קַוֶּת אֶל־יהוה חִזְקֶה וְיַאֲמֵץ לִבֶּֽךֶ וְקַוֶּת אֶל־יהוה׃ 1 LəDavid SHƏKHINAH ezri vəyish’i mimi ira SHƏKHINAH ma’oz ḥayai mimi efḥad. 2 Biqrov alai mərei’ol le’ekhol et bəsari tzərolai və’oyvolai li héilah afəsu vəhaválu. 3 Im taḥaneh alai maḥaneh lo yira libi im taqum alai milḥamah bəzot ani botáḥah. 4 Aḥat sha’álti mei’eit SHƏKHINAH otah avaqeish shivti bəveit SHƏKHINAH kol yəmei ḥayai la’atot bənó’am SHƏKHINAH ulvaqeir bəheikhaleh. 5 Ki yitzpənóni bəsukeh bəyom ra’ah yastiróni bəséiter oholeh bətzur yəroməmóni. 6 Və’atah yarum roshi al oyvolai səvivotai va’ahaleil bə’oholeh haleil batuḥot agílah va’avarəkhah et SHƏKHINAH. 7 Shim’eh SHƏKHINAH tzorki esh’al vəḥonóni va’anóni. 8 Ləkhe amar libi baqəsheh panéihe et panéikhe SHƏKHINAH avaqeish. 9 Al tastéireh panéikhe miméni al tatet bə’af avdétkhe ezrati hayíte al titəshóni və’al ta’azvóni Elohei yish’i. 10 Ki khol beit yalduti azavúni uSHKHINAH ya’asfóni. 11 Horóni SHƏKHINAH darkékhe unḥóni bə’óraḥ mishor ləmá’an shorərolai. 12 Al titənóni bənéfesh tzərolai ki qámu vi eidei shéqer viféi’aḥ ḥamas. 13 Lulei he’emánti lishkon bətuv SHƏKHINAH bə’éretz ḥayim. 14 qavet el SHƏKHINAH ḥizqeh vəya’ameitz libékhe vəqavet el SHƏKHINAH. 1 Of David. The PRESENCE is my Help and my Liberation; who shall I fear? The PRESENCE is the Stronghold of my life; who shall I dread? 2 When evildoers approach me to eat my flesh, my foes and my enemies, it is they who have come to naught and become breath! 3 If an army takes arms against me, my heart will not fear. If war be built up against me, I trust this! 4 One thing I have asked of The PRESENCE, one thing sought out: to rest in the house of The PRESENCE all the days of my life, to wrap myself in The PRESENCE’s pleasantness and to contemplate Voix sanctuary. 5 For Voi will hide me in Voix den on a day of evil, will cover me with the cover of Voix tent, on a rock Voi will raise me up. 6 And now my head is raised over my enemies around me, and I will offer praise in Voix tent, praise in security! I will be glad and I will bless The PRESENCE. 7 Pay attention, PRESENCE, to my need when I ask, and grace me and answer me! 8 “Come,”, said my heart, “Seek out Voix face!”, and Your face, PRESENCE, I will seek out. 9 Don’t cover Your face from me! Don’t turn away from Your servant in anger! You have been my Help — don’t forsake me! And don’t fail me, God of my Liberation! 10 For the whole house of my childhood may fail me and The PRESENCE will still gather me in. 11 Show me Your road, PRESENCE, and guide me on a smooth path because of my opponents. 12 Don’t give me to the spirit of my foes! For deceitful witnesses and a violent whisper have arisen against me. 13 If I did not trust I would dwell in the Good of The PRESENCE in the land of life— 14 Hope towards The PRESENCE! Be strong and your heart will have courage! And hope towards The PRESENCE! Concluding Verses Options for extra-liturgical verses to end the service are as numerous as those to begin the service. Here a few that are especially popular in my experience. Éden Olam אֶֽדֶן עוֹלָם אֲשֶׁר חָיְתֶה בְּטֶֽרֶם כׇּל יְצִיר נִבְרָא׃ לְעֵת נַעֲשָׂה בְחֶפְצֶהּ כׇּל אֲזַי נֶֽצַח שְׁמֶהּ נִקְרָא׃ וְאַחֲרֵי כִּכְלוֹת הַכֹּל הֶא יִחְיֶת בְּלִי חֶבְרָה׃ וְהֶא הָיְתֶה וְהֶא הֹוֶת וְהֶא יִהְיֶת בְּתִפְאָרָה׃ וְהֶא אָחֶד וְאֵין שֵׁנֵי לְהַמְשִׁיל לֶהּ לְהַחְבִּֽירָה׃ בְּלִי רֵאשִׁית בְּלִי תַכְלִית וְלֶהּ הָעֹז וְהַמִּשְׂרָה׃ וְהֶא אֵלִי וְחַיֶּת גּוֹאֶלִי וְצוּר חֶבְלִי בְּעֵת צָרָה׃ וְהֶא נִסִּי וּמָנוֹס לִי מְנַת כּוֹסִי בְּיוֹם אֶקְרָא׃ בְּיָדֶהּ אַפְקִיד רוּחִי בְּעֵת אִישַׁן וְאָעִֽירָה׃ וְעִם רוּחִי גְּוִיָּתִי יהוה לִי וְלֹא אִירָא׃ Éden olam asher ḥayəteh bətérem kol yətzir nivra. Lə’eit na’asah vəḥeftzeh kol azai nétzaḥ shəmeh niqra. Və’aḥarei kikhlot hakol he yiḥyet bəli ḥevrah. Vəhe hayəteh vəhe hovet vəhe yihyet bətif’arah. Vəhe aḥed və’ein sheinei ləhamshil leh ləhaḥbírah. Bəli reishit bəli takhlit vəleh ha’oz vəhamisrah. Vəhe Eili vəḥayet go’eli vətzur ḥevli bə’eit tzarah. Vəhe nisi umanos li mənat kosi bəyom eqra Bəyadeh afqid ruḥi bə’eit ishan və’a’írah. Və’im ruḥi gəviyati ADONAI li vəlo ira. Foundation of the world, Who lived before all creatures came to be! When by Voix will all things were made, Voix Name was cried eternally. And after all the world is done, then Voi will live sans company. For Voi has been, and now Voi is, and Voi will be quite splendidly. And Voi is One — there is no “two” who even nears equality. Without beginning, without end, Voi has the strength to all decree. Voi is my God, my living Help, my Rock when I am lost at sea. My Miracle and Refuge, Voi, my Cup-full answering my plea. Into Voix hand I trust my breath, both sleepily and wakefully, And with my breath, my body here; I shall not fear, for GOD’s with me. Yigdəleh This poetic summary of Maimonides’s thirteen principles of faith is quite popular, even tho the thirteen principles themselves were controversial at the time of their formulation and are far from universally accepted today. יִגְדְּלֶה אֱלֹהִים חַיֶּת וְיִשְׁתַּבְּחֶה נִמְצֵֽאַה וְאֵין עֵת אֶל מְצִיאוּתֶהּ׃ אָחֶד וְאֵין יְחִידֶה כְיִחוּדֶהּ נֶעְלֶֽמֶה וְגַם אֵין סוֹף לְאַחְדוּתֶהּ׃ אֵין לֶהּ דְּמוּת הַגּוּף וְאֵינֶהּ גוּף לֹא נַעֲרֹךְ אֵלֶֽיהֶ קְדֻשָּׁתֶהּ׃ קַדְמוֹנֶה לְכׇל דָּבָר אֲשֶׁר נִבְרָא רִאשׁוֹנֶה וְאֵין רֵאשִׁית לְרֵאשִׁיתֶהּ׃ הִנֶּהּ אֶֽדֶן עוֹלָם וְכׇל נוֹצֶרֶהּ יוֹרֶת גְּדוּלָּתֶהּ וּמְחִילָתֶהּ׃ שֶֽׁפַע נְבוּאָתֶהּ נְתָנֶהּ אֶל נְשׁוֹל סְגֻלָּתֶהּ וְתִפְאַרְתֶּהּ׃ לֹא קָמֶה בְיִשְׂרָאֵל כְּמֹשֶׁה עוֹד נָבִיא וּמַבִּיט אֶת תְּמוּנָתֶהּ׃ תּוֹרַת אֱמֶת נָתְנֶה לְעַמֶּהּ אֵל עַל יַד נְבִיאֶהּ נֶאֱמַן בֵּיתֶהּ׃ לֹא יַחְלִיפֶה הָאֵל וְלֹא יָמִֽירֶה דָּתֶהּ לְעוֹלָמִים לְזוּלָתֶהּ׃ צוֹפֶת וְיוֹדַֽעַה סְתָרֵֽינוּ מַבִּֽיטֶה לְסוֹף דָּבָר בְּקַדְמָתֶהּ׃ גּוֹמֶֽלֶה לְאִישֶׁה חֶֽסֶד כְּמִפְעָלֶהּ נוֹתֶֽנֶה לִרְשָׁעֶה רָע כְּרִשְׁעָתֶהּ׃ יִשְׁלְחִי לְקֵץ לָֽנוּ צֶֽדֶק נִצְחִי לִפְדּוֹת מְחַכּוֹל קֵץ יְשׁוּעָתֶהּ׃ מֵתוֹל יְחַיֶּת אֵל בְּרֹב חַסְדֶּהּ בָּרוּךְ עֲדֵי עַד שֵׁם תְּהִלָּתֶהּ׃ Yigdəleh Elohim ḥayet vəyishtabəḥeh nimtzéi’ah və’ein eit el mətzi’uteh. Aḥed və’ein yəḥideh khəyiḥudeh nelémeh vəgam ein sof lə’aḥduteh. Ein leh dəmut haguf və’eineh guf lo na’arokh eiléihe qədushateh. Qadmoneh ləkhol davar asher nivra rishoneh və’ein reishit ləreishiteh. Hineh éden olam vəkhol notzereh yoret gədulateh umḥilateh. Shéfa nəvu’ateh nətaneh el nəshol səgulateh vətif’arteh. Lo qameh vəYisra’eil kəMoshe od navi umabit et təmunateh. Torat emet natəneh lə’ameh Eil al yad nəvi’eh ne’eman beiteh. Lo yaḥlifeh ha’Eil vəlo yamíreh dateh lə’olamim ləzulateh. Tzofet vəyodá’ah sətaréinu mabíteh ləsof davar bəqadmateh. Goméleh lə’isheh ḥésed kəmif’aleh noténeh lirsha’eh ra kərish’ateh. Yishləḥi ləqeitz lánu tzédeq nitzḥi lifdot məḥakol qeitz yəshu’ateh. Meitol yəḥayet Eil bərov ḥasdeh barukh adei ad sheim təhilateh. Extolled will be the great and living God! All time’s in Voix reality’s purview. The One! And Voix uniqueness is unique: infinite, Voix oneness, thru and thru. Voi has no body, nor the shape of one; Voix Holiness outstrips all in our view. Voi came before each thing that came to be, yet never, ever was Voix newness new. The bedrock of the world and all Voi formed, all show Voix greatness and forgiveness too. Prophetic bounty Voi bestowed upon Voix beautiful and also treasured few. There was, in Yisra’eil, none like Mosheh, the prophet who beheld Voix outline true. God gave Voix people Torah, which is truth, via a hand never to Void untrue. And never will Voi alter, never change, Voix law eternal never make anew. Voi sees and knows our deepest secret things; a plan’s end at Voix start Voi can construe. Voi grants a person kindness for their deeds, and gives the bad the badness they accrue. Voi will someday send everlasting Right to those who never faith in Voi withdrew. The dead will live again since Voi is kind. The Name of Praise has endless blessings due! Vəsamáḥte This verse is typically only included on Festivals, especially on the Festival of Sukot. וְשָׂמַֽחְתֶּ בְּחַגֶּֽךֶ וְהָיִֽיתֶ אַךְ שָׂמֵחֶה׃ Vəsamáḥte bəḥagékhe vəhayíte akh sameiḥeh. And you shall rejoice in your Festival and be only joyous! Counting the Ómer The Ómer runs from the second night of Pésaḥ to the night before Shavu’ot. Originally tied specifically to the agricultural growing season, over time a wide array of mystical traditions have grown up around this period, including the mystical tradition that focuses on various qualities of one’s character — drawn from the Divine Attributes of the Qabalistic səfirot — in preparation for the revelation of Shavu’ot. These qualities are listed out next to the day on which they occur to aid those who follow this practice. Traditionally, one does not announce which day it is until after the blessing, and so prayer leaders usually announce the number of the previous day of the Ómer and trust the congregation to add one to that number to find the right day. (Some stand here.) Gramatically common: הִנְנִי מוּכָנֶה וּמְזוּמֶֽנֶה Gramatically feminine: הִנְנִי מוּכָנָה וּמְזוּמֶֽנֶת Gramatically masculine: הִנְנִי מוּכָן וּמְזוּמָן All continue: לְקַיֵּם מִצְוַת עֲשֶׂת שֶׁל סְפִירַת הָעֹֽמֶר כְּמוֹ שֶׁכָּתוּב בַּתּוֹרָה׃ וּסְפַרְתֶּ֤ל לָכֶל֙ מִמׇּהֳרַ֣ת הַשַּׁבָּ֔ת מִיּוֹם֙ הֲבִ֣יאֲכֶ֔ל אֶת־עֹ֖מֶר הַתְּנוּפָ֑ה שֶׁ֥בַע שַׁבָּת֖וֹת תְּמִימֹ֥ת תִּהְיֶֽינָה׃ עַ֣ד מִמׇּהֳרַ֤ת הַשַּׁבָּת֙ הַשְּׁבִיעִ֔ת תִּסְפְּר֖וֹל חֲמִשִּׁ֣ים י֑וֹם וְהִקְרַבְתֶּ֛ל מִנְחָ֥ה חֲדָשָׁ֖ה לַיְהֹוָֽה׃ וִיהִי נֹֽעַם הָאֶֽדֶן אֱלֹהֵֽינוּ עָלֵֽינוּ וּמַעֲשֵׁה חַיֵּֽינוּ כּוֹנְנֶה עָלֵֽינוּ וּמַעֲשֵׂה חַיֵּֽינוּ כּוֹנְנֹֽהוּ׃ בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִדְּשֶֽׁתְנוּ בְּמִצְוֺתֶֽיהֶ וְצִוֶּֽתְנוּ עַל סְפִירַת הָעֹֽמֶר׃ Gramatically common: Hinəni mukhaneh umzuméneh Gramatically feminine: Hinəni mukhanah umzuménet Gramatically masculine: Hinəni mukhan umzuman All continue: ləqayeim mitzvat aset shel səfirat ha’Ómer Kəmo shekatuv baTorah. Usfartel lakhel mimohorat haShabat miyom havi’akhel et ómer hatənufah sheva shabatot təmimot tihyéinah. Ad mimohorat haShabat hashəvi’it tispərol ḥamishim yom vəhiqravtel minḥah ḥadashah la’ADONAI. Vihi nó’am ha’éden Elohéinu aléinu uma’aseih ḥayéinu konəneh aléinu uma’aseih ḥayéinu konənóhu. Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim asher qidəshétnu bəmitzvotéihe vətzivétnu al səfirat ha’Ómer. Here I am, prepared and summoned to fulfill the positive mitzvah of counting the Ómer. According to what is written in the Torah: “And you shall count for yourselves from the day after Shabbat, from the day you bring the ómer of the wave offering, seven weeks — they will be complete! Until the day after the seventh Shabbat, you will count to the fiftieth day, and you will offer a new grain offering to ADONAI.” (Vayiqra 23:15—16) And may the pleasantness of the Foundation, our God, be upon us! And establish the work of our lives for us! And establish the work of our lives! (Psalm 90:17) Blessed are You, ADONAI, our God, Life of endless worlds, who made us Holy with Voix commandments and commanded us about the counting of the Ómer. Count the current day of the Ómer: 16 Nisan: The Ḥésed (Lovingkindness) within Ḥésed הַיּוֹם יוֹם אֶחָד בָּעֹֽמֶר׃ Hayom yom eḥad ba’Ómer. Today is one day of the Ómer. 17 Nisan: The Gəvurah (Discipline) within Ḥésed הַיּוֹם שְׁנֵי יָמִים בָּעֹֽמֶר׃ Hayom shənei yamim ba’Ómer. Today is two days of the Ómer. 18 Nisan: The Tif’éret (Beauty) within Ḥésed הַיּוֹם שְׁלֹשָׁה יָמִים בָּעֹֽמֶר׃ Hayom shəloshah yamim ba’Ómer. Today is three days of the Ómer. 19 Nisan: The Nétzaḥ (Eternity) within Ḥésed הַיּוֹם אַרְבָּעָה יָמִים בָּעֹֽמֶר׃ Hayom arba’ah yamim ba’Ómer. Today is four days of the Ómer. 20 Nisan: The Hod (Splendor) within Ḥésed הַיּוֹם חֲמִשָּׁה יָמִים בָּעֹֽמֶר׃ Hayom ḥamishah yamim ba’Ómer. Today is five days of the Ómer. 21 Nisan: The Yəsod (Foundation) within Ḥésed הַיּוֹם שִׁשָּׁה יָמִים בָּעֹֽמֶר׃ Hayom shishah yamim ba’Ómer. Today is six days of the Ómer. 22 Nisan: Ma’ayan (Wellspring) within Ḥésed הַיּוֹם שִׁבְעָה יָמִים שֶׁהֵם שָׁבֽוּעַ אֶחָד בָּעֹֽמֶר׃ Hayom shiv’ah yamim sheheim shavú’a eḥad ba’Ómer. Today is seven days, which is one week, of the Ómer. 23 Nisan: The Ḥésed within Gəvurah הַיּוֹם שְׁמוֹנָה יָמִים שֶׁהֵם שָׁבֽוּעַ אֶחָד וְיוֹם אֶחָד בָּעֹֽמֶר׃ Hayom shəmonah yamim sheheim shavú’a eḥad vəyom eḥad ba’Ómer. Today is eight days, which is one week and one day, of the Ómer. 24 Nisan: The Gəvurah within Gəvurah הַיּוֹם תִּשְׁעָה יָמִים שֶׁהֵם שָׁבֽוּעַ אֶחָד וּשְׁנֵי יָמִים בָּעֹֽמֶר׃ Hayom tish’ah yamim sheheim shavú’a eḥad ushnei yamim ba’Ómer. Today is nine days, which is one week and two days, of the Ómer. 25 Nisan: The Tif’éret within Gəvurah הַיּוֹם עֲשָׂרָה יָמִים שֶׁהֵם שָׁבֽוּעַ אֶחָד וּשְׁלֹשָׁה יָמִים בָּעֹֽמֶר׃ Hayom asarah yamim sheheim shavú’a eḥad ushloshah yamim ba’Ómer. Today is ten days, which is one week and three days, of the Ómer. 26 Nisan: The Nétzaḥ within Gəvurah הַיּוֹם אַחַד עָשָׂר יוֹם שֶׁהֵם שָׁבֽוּעַ אֶחָד וְאַרְבָּעָה יָמִים בָּעֹֽמֶר׃ Hayom aḥad asar yom sheheim shavú’a eḥad və’arba’ah yamim ba’Ómer. Today is eleven days, which is one week and four days, of the Ómer. 27 Nisan: The Hod within Gəvurah הַיּוֹם שְׁנֵים עָשָׂר יוֹם שֶׁהֵם שָׁבֽוּעַ אֶחָד וַחֲמִשָּׁה יָמִים בָּעֹֽמֶר׃ Hayom shəheim asar yom sheheim shavú’a eḥad vaḥamishah yamim ba’Ómer. Today is twelve days, which is one week and five days, of the Ómer. 28 Nisan: The Yəsod within Gəvurah הַיּוֹם שְׁלֹשָׁה עָשָׂר יוֹם שֶׁהֵם שָׁבֽוּעַ אֶחַד וְשִׁשָּׁה יָמִים בָּעֹֽמֶר׃ Hayom shəloshah asar yom sheheim shavú’a eḥad vəshishah yamim ba’Ómer. Today is thirteen days, which is one week and six days, of the Ómer. 29 Nisan: The Ma’ayan within Gəvurah הַיּוֹם אַרְבָּעָה עָשָׂר יוֹם שֶׁהֵם שְׁנֵי שָׁבוּעוֹת בָּעֹֽמֶר׃ Hayom arba’a asar yom sheheim shənei shavu’ot ba’Ómer. Today is fourteen days, which is two weeks, of the Ómer. 30 Nisan: The Ḥésed within Tif’éret הַיּוֹם חֲמִשָּׁה עָשָׂר יוֹם שֶׁהֵם שְׁנֵי שָׁבוּעוֹת וְיוֹם אֶחָד בָּעֹֽמֶר׃ Hayom ḥamishah asar yom sheheim shənei shavu’ot vəyom eḥad ba’Ómer. Today is fifteen days, which is two weeks and one day, of the Ómer. 1 Iyar: The Gəvurah within Tif’éret הַיּוֹם שִׁשָּׁה עָשָׂר יוֹם שֶׁהֵם שְׁנֵי שָׁבוּעוֹת וּשְׁנֵי יָמִים בָּעֹֽמֶר׃ Hayom shishah asar yom sheheim shənei shavu’ot ushnei yamim ba’Ómer. Today is sixteen days, which is two weeks and two days, of the Ómer. 2 Iyar: The Tif’éret within Tif’éret הַיּוֹם שִׁבְעָה עָשָׂר יוֹם שֶׁהֵם שְׁנֵי שָׁבוּעוֹת וּשְׁלֹשָׁה יָמִים בָּעֹֽמֶר׃ Hayom shiv’ah asar yom sheheim shənei shavu’ot ushloshah yamim ba’Ómer. Today is seventeen days, which is two weeks and three days, of the Ómer. 3 Iyar: The Nétzaḥ within Tif’éret הַיּוֹם שְׁמוֹנָה עָשָׂר יוֹם שֶׁהֵם שְׁנֵי שָׁבוּעוֹת וְאַרְבָּעָה יָמִים בָּעֹֽמֶר׃ Hayom shəmonah asar yom sheheim shənei shavu’ot və’arba’ah yamim ba’Ómer. Today is eighteen days, which is two weeks and four days, of the Ómer. 4 Iyar: The Hod within Tif’éret הַיּוֹם תִּשְׁעָה עָשָׂר יוֹם שֶׁהֵם שְׁנֵי שָׁבוּעוֹת וַחֲמִשָּׁה יָמִים בָּעֹֽמֶר׃ Hayom tish’ah asar yom sheheim shənei shavu’ot vaḥamishah yamim ba’Ómer. Today is nineteen days, which is two weeks and five days, of the Ómer. 5 Iyar: The Yəsod within Tif’éret הַיּוֹם עֶשְׂרִים יוֹם שֶׁהֵם שְׁנֵי שָׁבוּעוֹת וְשִׁשָּׁה יָמִים בָּעֹֽמֶר׃ Hayom esrim yom sheheim shənei shavu’ot vəshishah yamim ba’Ómer. Today is twenty days, which is two weeks and six days, of the Ómer. 6 Iyar: The Ma’ayan within Tif’éret הַיּוֹם אֶחָד וְעֶשְׂרִים יוֹם שֶׂהֵם שְׁלֹשָׁה שָׁבוּעוֹת בָּעֹֽמֶר׃ Hayom eḥad və’esrim yom sheheim shəloshah shavu’ot ba’Ómer. Today is twenty-one days, which is three weeks, of the Ómer. 7 Iyar: The Ḥésed within Nétzaḥ הַיּוֹם שְׁנַֽיִם וְעֶשְׂרִים יוֹם שֶׁהֵם שְׁלֹשָׁה שָׁבוּעוֹת וְיוֹם אֶחָד בָּעֹֽמֶר׃ Hayom shənáyim və’esrim yom sheheim shəloshah shavu’ot vəyom eḥad ba’Ómer. Today is twenty-two days, which is three weeks and one day, of the Ómer. 8 Iyar: The Gəvurah within Nétzaḥ הַיּוֹם שְׁלֹשָׁה וְעֶשְׂרִים יוֹם שֶׁהֵם שְׁלֹשָׁה שָׁבוּעוֹת וּשְׁנֵי יָמִים בָּעֹֽמֶר׃ Hayom shəloshah və’esrim yom sheheim shəloshah shavu’ot ushnei yamim ba’Ómer. Today is twenty-three days, which is three weeks and two days, of the Ómer. 9 Iyar: The Tif’éret within Nétzaḥ הַיּוֹם אַרְבָּעָה וְעֶשְׂרִים יוֹם שֶׁהֵם שְׁלֹשָׁה שָׁבוּעוֹת וּשְׁלֹשָׁה יָמִים בָּעֹֽמֶר׃ Hayom arba’ah və’esrim yom sheheim shəloshah shavu’ot ushloshah yamim ba’Ómer. Today is twenty-four days, which is three weeks and three days, of the Ómer. 10 Iyar: The Nétzaḥ within Nétzaḥ הַיּוֹם חֲמִשָּׁה וְעֶשְׂרִים יוֹם שֶׁהֵם שְׁלֹשָׁה שָׁבוּעוֹת וְאַרְבָּעָה יָמִים בָּעֹֽמֶר׃ Hayom ḥamishah və’esrim yom sheheim shəloshah shavu’ot və’arba’ah yamim ba’Ómer. Today is twenty-five days, which is three weeks and four days, of the Ómer. 11 Iyar: The Hod within Nétzaḥ הַיּוֹם שִׁשָּׁה וְעֶשְׂרִים יוֹם שֶׁהֵם שְׁלֹשָׁה שָׁבוּעוֹת וַחֲמִשָּׁה יָמִים בָּעֹֽמֶר׃ Hayom shishah və’esrim yom sheheim shəloshah shavu’ot vaḥamishah yamim ba’Ómer. Today is twenty-six days, which is three weeks and five days, of the Ómer. 12 Iyar: The Yəsod within Nétzaḥ הַיּוֹם שִׁבְעָה וְעֶשְׂרִים יוֹם שֶׁהֵם שְׁלֹשָׁה שָׁבוּעוֹת וְשִׁשָּׁה יָמִים בָּעֹֽמֶר׃ Hayom shiv’ah və’esrim yom sheheim shəloshah shavu’ot vəshishah yamim ba’Ómer. Today is twenty-seven days, which is three weeks and six days, of the Ómer. 13 Iyar: The Ma’ayan within Nétzaḥ הַיּוֹם שְׁמוֹנָה וְעֶשְׂרִים יוֹם שֶׁהֵם אַרְבָּעָה שָׁבוּעוֹת בָּעֹֽמֶר׃ Hayom shəmonah və’esrim yom sheheim arba’ah shavu’ot ba’Ómer. Today is twenty-eight days, which is four weeks, of the Ómer. 14 Iyar: The Ḥésed within Hod הַיּוֹם תִּשְׁעָה וְעֶשְׂרִים יוֹם שֶׁהֵם אַרְבָּעָה שָׁבוּעוֹת וְיוֹם אֶחָד בָּעֹֽמֶר׃ Hayom tish’ah və’esrim yom sheheim arba’ah shavu’ot vəyom eḥad ba’Ómer. Today is twenty-nine days, which is four weeks and one day, of the Ómer. 15 Iyar: The Gəvurah within Hod הַיּוֹם שְׁלֹשִׁים יוֹם שֶׁהֵם אַרְבָּעָה שָׁבוּעוֹת וּשְׁנֵי יָמִים בָּעֹֽמֶר׃ Hayom shəloshim yom sheheim arba’ah shavu’ot ushnei yamim ba’Ómer. Today is thirty days, which is four weeks and two days, of the Ómer. 16 Iyar: The Tif’éret within Hod הַיּוֹם אֶחָד וּשְׁלֹשִׁים יוֹם שֶׁהֵם אַרְבָּעָה שָׁבוּעוֹת וּשְׁלֹשָׁה יָמִים בָּעֹֽמֶר׃ Hayom eḥad ushəloshim yom sheheim arba’ah shavu’ot ushloshah yamim ba’Ómer. Today is thirty-one days, which is four weeks and three days, of the Ómer. 17 Iyar: The Nétzaḥ within Hod הַיּוֹם שְׁנַֽיִם וּשְׁלֹשִׁים יוֹם שֶׁהֵם אַרְבָּעָה שָׁבוּעוֹת וְאַרְבָּעָה יָמִים בָּעֹֽמֶר׃ Hayom shənáyim ushloshim yom sheheim arba’ah shavu’ot və’arba’ah yamim ba’Ómer. Today is thirty-two days, which is four weeks and four days, of the Ómer. 18 Iyar (Lag ba’Ómer): The Hod within Hod הַיּוֹם שְׁלֹשָׁה וּשְׁלֹשִׁים יוֹם שֶׁהֵם אַרְבָּעָה שָׁבוּעוֹת וַחֲמִשָּׁה יָמִים בָּעֹֽמֶר׃ Hayom shəloshah ushloshim yom sheheim arba’ah shavu’ot vaḥamishah yamim ba’Ómer. Today is thirty-three days, which is four weeks and five days, of the Ómer. 19 Iyar: The Yəsod within Hod הַיּוֹם אַרְבָּעָה וּשְׁלֹשִׁים יוֹם שֶׁהֵם אַרְבָּעָה שָׁבוּעוֹת וְשִׁשָּׁה יָמִים בָּעֹֽמֶר׃ Hayom arba’ah ushloshim yom sheheim arba’ah shavu’ot vəshishah yamim ba’Ómer. Today is thirty-four days, which is four weeks and six days, of the Ómer. 20 Iyar: The Ma’ayan within Hod הַיּוֹם חֲמִשָּׁה וּשְׁלֹשִׁים יוֹם שֶׁהֵם חֲמִשָּׁה שָׁבוּעוֹת בָּעֹֽמֶר׃ Hayom ḥamishah ushloshim yom sheheim ḥamishah shavu’ot ba’Ómer. Today is thirty-five days, which is five weeks, of the Ómer. 21 Iyar: The Ḥesed within Yəsod הַיּוֹם שִׁשָּׁה וּשְׁלֹשִׁים יוֹם שֶׁהֵם חֲמִשָּׁה שָׁבוּעוֹת וְיוֹם אֶחָד בָּעֹֽמֶר׃ Hayom shishah ushloshim yom sheheim ḥamishah shavu’ot vəyom eḥad ba’Ómer. Today is thirty-six days, which is five weeks and one day, of the Ómer. 22 Iyar: The Gəvurah within Yəsod הַיּוֹם שִׁבְעָה וּשְׁלֹשִׁים יוֹם שֶׁהֵם חֲמִשָּׁה שָׁבוּעוֹת וּשְׁנֵי יָמִים בָּעֹֽמֶר׃ Hayom shiv’ah ushloshim yom sheheim ḥamishah shavu’ot ushnei yamim ba’Ómer. Today is thirty-seven days, which is five weeks and two days, of the Ómer. 23 Iyar: The Tif’éret within Yəsod הַיּוֹם שְׁמוֹנָה וּשְׁלֹשִׁים יוֹם שֶׁהֵם חֲמִשָּׁה שָׁבוּעוֹת וּשְׁלֹשָׁה יָמִים בָּעֹֽמֶר׃ Hayom shəmonah ushloshim yom sheheim ḥamishah shavu’ot ushloshah yamim ba’Ómer. Today is thirty-eight days, which is five weeks and three days, of the Ómer. 24 Iyar: The Nétzaḥ within Yəsod הַיּוֹם תִּשְׁעָה וּשְׁלֹשִׁים יוֹם שֶׁהֵם חֲמִשָּׁה שָׁבוּעוֹת וְאַרְבָּעָה יָמִים בָּעֹֽמֶר׃ Hayom tish’ah ushloshim yom sheheim ḥamishah shavu’ot və’arba’ah yamim ba’Ómer. Today is thirty-nine days, which is five weeks and four days, of the Ómer. 25 Iyar: The Hod within Yəsod הַיּוֹם אַרְבָּעִים יוֹם שֶׁהֵם חֲמִשָּׁה שָׁבוּעוֹת וַחֲמִשָּׁה יָמִים בָּעֹֽמֶר׃ Hayom arba’im yom sheheim ḥamishah shavu’ot vaḥamishah yamim ba’Ómer. Today is forty days, which is five weeks and five days, of the Ómer. 26 Iyar: The Yəsod within Yəsod הַיּוֹם אֶחָד וְאַרְבָּעִים יוֹם שֶׁהֵם חֲמִשָּׁה שָׁבוּעוֹת וְשִׁשָּׁה יָמִים בָּעֹֽמֶר׃ Hayom eḥad və’arba’im yom sheheim ḥamishah shavu’ot vəshishah yamim ba’Ómer. Today is forty-one days, which is five weeks and six days, of the Ómer. 27 Iyar: The Ma’ayan within Yəsod הַיּוֹם שְׁנַֽיִם וְאַרְבָּעִים יוֹם שֶׁהֵם שִׁשָּׁה שָׁבוּעוֹת בָּעֹֽמֶר׃ Hayom shənáyim və’arba’im yom sheheim shishah shavu’ot ba’Ómer. Today is forty-two days, which is six weeks, of the Ómer. 28 Iyar: The Ḥésed within Ma’ayan הַיּוֹם שְׁלֹשָׁה וְאַרְבָּעִים יוֹם שֶׁהֵם שִׁשָּׁה שָׁבוּעוֹת וְיוֹם אֶחָד בָּעֹֽמֶר׃ Hayom shəloshah və’arba’im yom sheheim shishah shavu’ot vəyom eḥad ba’Ómer. Today is forty-three days, which is six weeks and one day, of the Ómer. 29 Iyar: The Gəvurah within Ma’ayan הַיּוֹם אַרְבָּעָה וְאַרְבָּעִים יוֹם שֶׁהֵם שִׁשָּׁה שָׁבוּעוֹת וּשְׁנֵי יָמִים בָּעֹֽמֶר׃ Hayom arba’ah və’arba’im yom sheheim shishah shavu’ot ushnei yamim ba’Ómer. Today is forty-four days, which is six weeks and two days, of the Ómer. 1 Sivan: The Tif’éret within Ma’ayan הַיּוֹם חֲמִשָּׁה וְאַרְבָּעִים יוֹם שֶׁהֵם שִׁשָּׁה שָׁבוּעוֹת וּשְׁלֹשָׁה יָמִים בָּעֹֽמֶר׃ Hayom ḥamishah və’arba’im yom sheheim shishah shavu’ot ushloshah yamim ba’Ómer. Today is forty-five days, which is six weeks and three days, of the Ómer. 2 Sivan: The Nétzaḥ within Ma’ayan הַיּוֹם שִׁשָּׁה וְאַרְבָּעִים יוֹם שֶׁהֵם שִׁשָּׁה שָׁבוּעוֹת וְאַרְבָּעָה יָמִים בָּעֹֽמֶר׃ Hayom shishah və’arba’im yom sheheim shishah shavu’ot və’arba’ah yamim ba’Ómer. Today is forty-six days, which is six weeks and four days, of the Ómer. 3 Sivan: The Hod within Ma’ayan הַיּוֹם שִׁבְעָה וְאַרְבָּעִים יוֹם שֶׁהֵם שִׁשָּׁה שָׁבוּעוֹת וַחֲמִשָּׁה יָמִים בָּעֹֽמֶר׃ Hayom shiv’ah və’arba’im yom sheheim shishah shavu’ot vaḥamishah yamim ba’Ómer. Today is forty-seven days, which is six weeks and five days, of the Ómer. 4 Sivan: The Yəsod within Ma’ayan הַיּוֹם שְׁמוֹנָה וֽאַרְבָּעִים יוֹם שֶׁהֵם שִׁשָּׁה שָׁבוּעוֹת וְשִׁשָּׁה יָמִים בָּעֹֽמֶר׃ Hayom shəmonah və’arba’im yom sheheim shishah shavu’ot vəshishah yamim ba’Ómer. Today is forty-eight days, which is six weeks and six days, of the Ómer. 5 Sivan: The Ma’ayan within Ma’ayan הַיּוֹם תִּשְׁעָה וְאַרְבָּעִים יוֹם שֶׁהֵם שִׁבְעָה שָׁבוּעוֹת בָּעֹֽמֶר׃ Hayom tish’ah və’arba’im yom sheheim shiv’ah shavu’ot ba’Ómer. Today is forty-nine days, which is seven weeks, of the Ómer. Continue with Aléinu (line 3,994). Qidush at Home In addition to (or instead of) praying qidush in a synagogue, some pray qidush at home. The variation among synagogue communities and their customs and practices multiplies exquisitely when it comes to all the different ways that Jewish homes exist. Needless to say, then, no single home qidush service will perfectly represent every possible scenario, and the service outlined here can only be a loose guide at best. Adapt it to the specifics of your own circumstances and traditions as seems best to you. Shalom Aleikhel Some begin their home Shabbat ritual by welcoming the angels of Shabbat into their abode. שָׁלוֹם עֲלֵיכֶל מַלְאֲכוֹל הַשָּׁרֵת מַלְאֲכוֹל עֶלְיוֹנֶה מִשּׁוֹמֶֽרֵה שׁוֹמְרוֹל הַשּׁוֹמְרוֹל הַקְּדוֹשֶׁה בְּרוּכֶה הֶא׃ בּוֹאֲכֶל לְשָׁלוֹם מַלְאֲכוֹל הַשָּׁלוֹם מַלְאֲכוֹל עֶלְיוֹנֶה מִשּׁוֹמֶֽרֵה שׁוֹמְרוֹל הַשּׁוֹמְרוֹל הַקְּדוֹשֶׁה בְּרוּכֶה הֶא׃ בָּרְכֽוּנִי לְשַׁלוֹם מַלְאֲכוֹל הַשָּׁלוֹם מַלְאֲכוֹל עֶלְיוֹנֶה מִשּׁוֹמֶֽרֵה שׁוֹמְרוֹל הַשּׁוֹמְרוֹל הַקְּדוֹשֶׁה בְּרוּכֶה הֶא׃ צֵאתְכֶל לְשַׁלוֹם מַלְאֲכוֹל הַשָּׁלוֹם מַלְאֲכוֹל עֶלְיוֹנֶה מִשּׁוֹמֶֽרֵה שׁוֹמְרוֹל הַשּׁוֹמְרוֹל הַקְּדוֹשֶׁה בְּרוּכֶה הֶא׃ Shalom aleikhel mal’akhol hashareit mal’achol elyoneh mishoméreih shomərol hashomərol haqədosheh bərukheh he. Bo’akhel ləshalom mal’akhol hashalom mal’achol elyoneh mishoméreih shomərol hashomərol haqədosheh bərukheh he. Barkhúni ləshalom mal’akhol hashalom mal’achol elyoneh mishoméreih shomərol hashomərol haqədosheh bərukheh he. Tzeitkhel ləshalom mal’akhol hashalom mal’achol elyoneh mishoméreih shomərol hashomərol haqədosheh bərukheh he. Peace to you, ministering angels! Angels of the Highest One, sent from the Guardian of all guardians, the Holy Blessed One. Enter in peace, angels of peace! Angels of the Highest One, sent from the Guardian of all guardians, the Holy Blessed One. Bless me with peace, angels of peace! Angels of the Highest One, sent from the Guardian of all guardians, the Holy Blessed One. Depart in peace, angels of peace! Angels of the Highest One, sent from the Guardian of all guardians, the Holy Blessed One. Iyov 28 Before the formal qidush blessings, some celebrate those they are in intimate relationships with using Biblical poetry. The traditional selection is strongly gendered, and while I’ve included a de-gendered version below, I also wanted to offer this selection from the book of Iyov modified to celebrate ḥésed as an alternative. Often translated as “lovingkindness” or “faithfulness”, ḥésed also refers specifically to the mutual bonds of respect, obligation, and support that underlie ongoing relationships. As such, it seems appropriate to hymn to ḥésed when thinking of the qualities one hopes for when it comes to the people in one’s life. ‏1 כִּי יֵשׁ לַכֶּֽסֶף מוֹצָה וּמָקוֹם לַזָּהָב יָזֹֽקּוֹל׃ ‏2 בַּרְזֶל מֵעָפָר יֻקָּח וְאֶֽבֶן יָצוּק נְחוּשָׁה׃ ‏5 אֶֽרֶץ מִמֶּֽנָה יֵצֵא־לָֽחֶם וְתַחְתֶּֽיהָ נֶהְפַּךְ כְּמוֹ־אֵשׁ׃ ‏6 מְקוֹם־סַפִּיר אֲבָנֶֽיהָ וְעַפָרֹת זָהָב לוֹ׃ ‏7 נָתִיב לֹא־יְדָֽעוֹ עָֽיִט וְלֹא שְׁזָפַֽתּוּ עֵין אַיָּה׃ ‏9 בַּחַלָּמִישׁ שָׁלְחֶה עֻזֶּהּ הָפְכֶה מִשֹּֽׁרֶשׁ הָרִים׃ ‏10 בַּצּוּרוֹת יְאֹרִים בִּקְּעֶה וְכׇל־יְקָר צָבַר בְּבֵיתֶהּ׃ ‏11 מִבְּכִי נְהָרוֹת חִבְּשֶׁה וְתַעֲלֻמָהּ יֹצִֽאֶה אוֹר׃ ‏12 וְהַחֶֽסֶד מֵאַֽיִן יִמָצֵא וְאֵי זֶה מְקוֹם אֹֽמֶן׃ ‏13 לֹא יָדְעֶה אִשֶּׁה עֶרְכּוֹ וְלֹא יִמָּצֵא בְּאֶֽרֶץ הַחַיּוֹל׃ ‏14 תְּהוֹם אָמַר לֹא בִי־הוּא וְיָם אָמַר אֵין עִמָּדִי׃ ‏15 לֹא־יֻתַּן סְגוֹר תַּחְתָּיו וְלֹא יִשָּׁקֵל כֶּֽסֶף מְחִירוֹ׃ ‏18 רָאמוֹת וְגָבִישׁ לֹא יִזָּכֵר וּמֶֽשֶׁךְ חֶֽסֶד מִפְּנִינִים׃ ‏20 וְהַחֶֽסֶד מֵאַֽיִן יָבוֹא וְאֵי זֶה מְקוֹם אֹֽמֶן׃ ‏21 וְנֶעֶלַם מִדַּרְכֵי כׇל־חַיֶּה וּמֵעוֹף הַשָּׁמַֽיִם נִסְתַּר׃ ‏22 אֲבַדּוֹן וָמָֽוֶת אָמְרוּ בְּאׇזְנֵֽינוּ שָׁמַֽנוּ שִׁמְעוֹ׃ ‏23 אֱלֹהִים הֵבִֽינֶה דַּרְכּוֹ וְהֶא יָדְעֶה אֶת־מְקוֹמוֹ׃ ‏24 כִּי הֶא לִקְצוֹת־הָאָֽרֶץ יַבִּֽיטֶה תַּֽחַת כׇּל־הַשָּׁמַֽיִם יִרְאֶת׃ ‏25 לַעֲשׂוֹת לָרֽוּחַ מִשְׁקָל וּמַֽיִם תִּכְּנֶה בְּמִדָּה׃ ‏26 בַּעֲשֹׂתֶהּ לַמָּטָר חֹק וְדֶֽרֶךְ לַחֲזִיז קֹלוֹת׃ ‏27 אָז רָאֲתֶה וַיְסַפְּרֹֽהוּ הֱכִינֹֽהוּ וְגַם־חֲקָרֶֽתּוּ׃ ‏28 וַיֹּאמְרֶה לָאִשֶּׁה רֹדֶֽפֶה חֶֽסֶד יִמְצְאֶה אֹֽמֶן צְדָקָה וְכָבוֹד׃ 1 Ki yeish lakésef motzah umaqom lazahav yazóqol. 2 Barzel mei’afar yuqaḥ və’éretz miménah yeitzei nəḥushah. 5 Éretz miménah yeitzei láḥem vətaḥtéiha nehpakh kəmo eish. 6 Məqom sapir avanéiha və’afarot zahav lo. 7 Nativ lo yərá’o áyit vəlo shəzafátu ein ayah. 9 Baḥalamish shalḥeh uzeh hafəkheh mishóresh harim. 10 Batzurot yə’orim biqə’eh vəkhol yəqar tzavar bəveiteh. 11 Mibəkhi nəharot ḥibəsheh vəta’lumah yotzí’eh or. 12 Vəhaḥésed mei’áyin yimatzei və’ei zeh məqom ómen. 13 Lo yadə’eh isheh erko vəlo imatzei bə’éretz haḥayol. 14 Təhom amar lo vi hu vəyam amar ein imadi. 15 Lo yutan səgor taḥtav vəlo yishaqeil késef məḥiro. 18 Ramot vəgavish lo yizakheir uméshekh ḥésed mipəninim. 20 Vəhaḥésed mei’áyin yavo və’ei ze məqom ómen. 21 Vəne’elam midarkhei khol ḥayet umei’of hashamáyim nistar. 22 Avadon vamávet aməru bə’oznéinu shamánu shim’o. 23 Elohim heivíneh darko vəhe yadə’eh et məqomo. 24 Ki he liqtzot ha’áretz yabíteh táḥat hashamáyim yir’et. 25 La’asot larú’aḥ mishqal umáyim tikneh bəmidah. 26 Ba’asoteh lamatar ḥoq vədérekh laḥaziz qolot. 27 Az ra’ateh vaysapəróhu hekhinóhu vəgam ḥaqarétu. 28 Vayomreh la’isheh rodéfeh ḥésed yimtzə’eh ómen tzədaqah vəkhavod. 1 Sure, there’s a mine for silver, and a place they purify gold, 2 iron is seized from the dust, and stone is smelted to copper. 5 The Earth is where bread comes forth from, yet beneath that is transformed into fire, 6 a source of sapphires in its rocks, in which is the dust of gold. 7 The screech-owl doesn’t know the way there, the kite has not caught sight of it, 9 but against flint the human sets their strength, and flips over mountains from the root; 10 They’ve carved mineshafts thru boulders, and everything precious piles up in their house. 11 They bandage the weeping of brooks, and bring what’s buried to light. 12 But devotion, where does that come from? Where’s the source of faithfulness? 13 A human can’t know its worth, nor can it be found in the land of the living. 14 The abyss says, “It’s not in me!”, and the sea says, “Nor with me!”. 15 Goldwork can’t be given for it, nor will silver be weighed for its worth; 18 coral and crystal won’t recall it, for a pouch of devotion is better than rubies. 20 But where does devotion come from? Where’s the source of faithfulness? 21 It’s concealed from the paths of every living thing, and from the bird of the heavens it’s hidden. 22 Ruination and Death say, “With our ears, we’ve only heard a rumor of it.” 23 But God has discerned its path, and Voi has known its source, 24 for Voi will consider the ends of the earth, whatever is under heaven, Voi will see. 25 To make a weight for the wind, Voi meted the waters with a measure; 26 in making a law for the rain and a path for the thunder’s lightning, 27 then Voi saw and reckoned it, attended to it and explored it too. 28 And Voi instructs the human: “Who pursues devotion will find faithfulness, righteousness, and dignity.” (Proverbs 21:21) Anshet Ḥéifetz This portrait of an ideal companion comes from the final chapter of the Book of Proverbs. ‏10 אֲנְשֶׁת־חֵֽפֶץ מִי יִמְצְאֶה וְרָחֹק מִפְּנִינִים מִכְרֶהּ׃ ‏11 בָּטְחֶה בֶּהּ לֵב רֵעֶתֶהּ וְשָׁלוֹם לֹא יֶחְסְרֶה׃ ‏12 גְּמָלֶֽתֶהּ טוֹב וְלֹא־רָע כֹּל יְמֵי חַיֶּֽיהֶ׃ ‏13 דָּרְשֶׁה צֶֽדֶק וִישׁוּעָה וַיַּעֲשֶׂת בְּחֵֽפֶץ לְבַבֶהּ׃ ‏14 הָיְתֶה כׇּאֳנִיָּה בַּיָּם נִסְמֶֽכֶה עַל עֲדַתֶהּ׃ ‏15 וַיַּעֽוּרֶה יוֹם חָדָשׁ וַיִּתְּנֶה טֶֽרֶף לְגוּפֶהּ אוֹ לְבַדֶּהּ אוֹ בְעֶזְרָה׃ ‏16 זָמְמֶה כֹחֶהּ וַיִּחְלְקֹֽהוּ וְכַאֲשֶׁר עֲיֵפֶה אָז יָנֽוּחֶה׃ ‏17 חָגְרֶה בְחֵן מׇתְנֶֽיהֶ וַיַּצְדִּֽיקֶה כׇל־עַצְמוֹתֶֽיהֶ׃ ‏18 טָעֲמֶה כִּי־טוֹב שִׂכְלֶהּ לֹא־תְּפַתֶּה עֵצָה רָעָה׃ ‏19 יָמֶֽיהֶ עָשְׂתֶה לְצֶֽדֶק וְכׇל־לֵילוֹתֶֽיהֶ לְשָׁלוֹם׃ ‏20 כַּסְפֶּהּ פָּרְשֶׂה לֶעֲנִיֶּה וִיקַבְּלֶה עֵֽזֶר בְּמַחְסוֹרֶהּ׃ ‏21 לֹא־יִזְרֶת סוֹדוֹתֶהּ כְּשָֽׁלֶג כִּי יִשְׁמְרֶה כׇל־סוֹד אׇמְנָה׃ ‏22 מִמַּרְבַדִּים הִשְׂתַּכְּרֶה שֵׁשׁ וְאַרְגָּמָן לְבוּשׁ־לֶהּ׃ ‏23 נוֹדָע בַּשְּׁעָרִים אׇמְנֶהּ בְּשִׁבְתֶּהּ עִם־זִקְנוֹל־אָֽרֶץ׃ ‏24 סֹבְבוּ אוֹתֶהּ מַלְאָכוֹל וּבִרְכָתָל נָתְנוּ לְנִשְׁמָתֶהּ׃ ‏25 עֹז־וְהָדָר לְבוּשֶׁהּ וַיִּשְׁחֲקֶה לְיוֹם אַחֲרוֹן׃ ‏26 פָּתְחֶה אוֹתֶהּ לְחׇכְמָה וְתוֹרַת חֶֽסֶד עַל־נִשְׁמָתֶהּ׃ ‏27 צוֹפִיֶּת הִלְכוֹת חַיֶּֽיהֶ וְלֶֽחֶם שַׁלְוָה אָז יֹאכְלֶה׃ ‏28 קָֽמוּ אֲחֵרוֹל וַיְאַשְּׁרֽוּהֶ כֻּלָּל וַיְהַלְלֽוּהֶ׃ ‏29 רַבּוֹל בָּנוֹל עָֽשׂוּ טוֹבָה וְאַךְ אַתֶּה בְתוֹךְ־כֻּלָּל׃ ‏30 שֶֽׁקֶר הַהוֹן וְהֶֽבֶל הַיֹּֽפִי אִשֶּׁה יִרְאַת־יהוה הֶא יִתְהַלְּלֶה׃ ‏31 תְּנוֹל־לֶהּ מִפְּרִי חַיֶּֽיהֶ וִיהַלְלֽוּהֶ בַשָּׁרִים מַעֲשֶֽׂיהֶ׃ 10 Anshet ḥéifetz mi yimtzə’eh vəraḥoq mipəninim mikhreh. 11 Batəḥe beh leiv rei’eteh vəshalom lo yeḥsəreh. 12 Gəmaléteh tov vəlo ra kol yəmei ḥayéihe. 13 Darəsheh tzédeq vishu’ah vaya’aset bəḥéifetz ləvaveh. 14 Hayəteh ko’oniyah bayam nismékheh al adateh. 15 Vaya’úreh yom ḥadash vayitəneh téref ləgufeh o ləvadeh o və’ezrah. 16 Zaməmeh khoḥeh vayiḥləqóhu vəkha’asher ayeifeh az yanúḥeh. 17 Ḥagəreh vəḥein motnéihe vayatzdíqeh khol atzmotéiheh. 18 Ta’ameh ki tov sikhleh lo təfateh eitzah ra’ah. 19 Yaméihe asəteh lətzédeq vəkhol leilotéihe ləshalom. 20 Kaspeh parəseh le’aniyeh viqabəleh éizer bəmaḥsoreh. 21 Lo yizret sodoteh kəsháleg ki yishməreh khol sod omnah. 22 Mimarvadim histakəreh sheish və’argaman ləvush leh. 23 Noda bashə’arim omneh bəshivteh im ziqnol áretz. 24 Sovəvu oteh mal’akhol uvirkhatal natənu lənishmateh. 25 Oz vəhadar ləvusheh vayishḥaqeh ləyom aḥaron. 26 Patəḥeh oteh ləḥokhmah vətorat ḥésed al nishmateh. 27 Tzofiyet hilkhot ḥayéihe vəlékhem shalvah az yokhleh. 28 Qámu aḥeirol vay’ashərúhe kulal vayhaləlúhe. 29 Rabol banol ásu tovah və’akh atah vətokh kulal. 30 Shéqer hahon vəhével hayófi isheh yirat ADONAI he yithaləleh. 31 Tənol leh mipəri ḥayéihe vihaləlúhe vasharim ma’aséihe. 10 Anyone found a person of desire? Far more than rubies is hir worth! 11 But a friend trusts hir with their heart and won’t lose any peace. 12 Consistently, zie piles up good, not bad, all the days of hir life. 13 Diligently, zie seeks out Justice and Liberation, and makes them hir heart’s desire. 14 Fair-rigged a ship goes forth on the sea, and zie is like that, depending on hir community. 15 Greeting a new day, zie gives hir body food, either by hirself or with help. 16 Having planned out hir energy, zie rations it, and when zie grows weary, zie rests. 17 Joining a belt of grace around hir hips, zie makes every one of hir bones Just. 18 Keenly zie’s tasted the good of hir wits; zie is not seduced by wicked council. 19 Let hir days be spent on Justice, and all hir nights on peace! 20 Money that’s hirs zie shares with the poor, and accepts help in turn when zie is in need. 21 No secrets will zie strew like snowflakes! For zie will guard every secret faithfully. 22 Plush blankets zie deserves, linen and purple for hir clothes. 23 Quite well known in the gates, hir trustworthiness, when zie sits among the elders of the land. 24 Round about hir angels muster and give their blessing to hir soul. 25 Strength and glory are hir raiment, and zie laughs with the coming day. 26 To wisdom, zie opened hirself and a teaching of devotion is on hir soul. 27 Valid laws of hir life zie minds, then eats the bread of ease. 28 When others rise up, they call hir blessed, they praise hir one and all: 29 “Extremely well, many people have done, and surely you must be among them all!” 30 Yes, wealth is a lie, and beauty fleeting; a person who fears ADONAI — zie is to be praised! 31 Zealously give hir the fruit of hir life, and hir deeds will be well known in the gates. Blessing the Children At this point, any children present may be blessed. The Hebrew for this blessing is given three times: First in the grammatical common, then in the feminine, and finally in the masculine. Since these changes do not affect the meaning, the translation is only presented once. Grammatically common: יְשִׂימֹֽךֶ אֱלֹהִים צַדִּיקֶה וּבְטוּחֶה לִבְרָכָה׃ יְבָרְכֹֽךֶ יהוה וְיִשְׁמְרֹֽךֶ׃ יָאֵֽרֶה יהוה פָּנֶֽיהֶ אֵלֶֽיךֶ וִיחֻנֹּֽךֶּ׃ יִשְּׂאֶה יהוה פָּנֶֽיהֶ אֵלֶֽיךֶ וְיָשֵֽׂמֶה לְךֶ שָׁלוֹם׃ Yəsimókhe Elohim tzadiqeh uvtuḥeh livrakhah. Yəvarəkhókhe ADONAI vəyishmərókhe. Ya’éireh ADONAI panéihe eiléikhe viḥunóke. Yisə’eh ADONAI panéihe eiléikhe vəyaséimeh ləkhe shalom. Grammatically feminine: יְשִׂימֹךְ אֱלֹהִים צַדִּיקָה וּבְטוּחָה לִבְרָכָה׃ יְבָרְכֹךְ יהוה וְיִשְׁמְרֹךְ׃ יָאֵֽרֶה יהוה פָּנֶֽיהֶ אֵלַֽיִךְ וִיחֻנֹּךְּ׃ יִשְּׂאֶה יהוה פָּנֶֽיהֶ אֵלַֽיִךְ וְיָשֵֽׂמֶה לֵךְ שָׁלוֹם׃ Yəsimokh Elohim tzadiqah uvtuḥah livrakhah. Yəvarəkhokh ADONAI vəyishmərokh. Ya’éireh ADONAI panéihe eiláyikh viḥunok. Yisə’eh ADONAI panéihe eiláyikh vəyaséimeh leikh shalom. Grammatically masculine: יְשִׂימֹֽךָ אֱלֹהִים צַדִּיק וּבְטֽוּחַ לִבְרָכָה׃ יְבָרְכֹֽךָ יהוה וְיִשְׁמְרֹֽךָ׃ יָאֵֽרֶה יהוה פָּנֶֽיהֶ אֵלֶֽיךָ וִיחֻנֹּֽךָּ׃ יִשְּׂאֶה יהוה פָּנֶֽיהֶ אֵלֶֽיךָ וְיָשֵֽׂמֶה לְךָ שָׁלוֹם׃ Yəsimókha Elohim tzadiq uvtú’aḥ livrahkah. Yəvarəkhókha ADONAI vəyishmərókha. Ya’éireh ADONAI panéihe eiléikha viḥunóka. Yisə’eh ADONAI panéihe eiléikha vəyaséimeh ləkha shalom. May God make you Just and trusted, for a blessing. May ADONAI bless you and guard you. May ADONAI shine Voix face towards you, grace you. May ADONAI lift Voix face towards you and give you peace. (BəMidbar 6:24–26) Friday Evening Qidush On a Festival, pray the Festival Evening Qidush instead (line 7,664). וַיְהִי־עֶ֥רֶב וַיְהִי־בֹ֖קֶר י֥וֹם הַשִּׁשִּֽׁי׃ וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכׇל־צְבָאָֽם׃ וַיְכַלֶּ֤ת אֱלֹהִים֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מְלַאכְתֶּ֖הּ אֲשֶׁ֣ר עָשְׂתֶּ֑ה וַיִּשְׁבְּתֶה֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מִכׇּל־מְלַאכְתֶּ֖הּ אֲשֶׁ֥ר עָשְׂתֶּֽה׃ וַיְבָ֤רְכֶה אֱלָהִים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדְּשֶׁ֖ה אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבְתֶּה֙ מִכׇּל־מְלַאכְתֶּ֔הּ אֲשֶׁר־בָּרְאֶ֥ה אֱלֹהִ֖ים לַעֲשֽׂוֹת׃ If one person is praying on behalf of a group, they invite: סָבְרֻת חֲבֵרוֹלַי׃ The group then responds: לְחַיִּים׃ If praying over wine or grape juice: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים בּוֹרְאַת פְּרִי הַגָּֽפֶן׃ If praying over any other liquid: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים שֶׁהַכֹּל נִהְיָה בִּדְבָרֶהּ׃ In all cases continue: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִדְּשֶֽׁתְנוּ בְּמִצְוֺתֶֽיהֶ וְרָצְתֶה בָֽנוּ וְשַׁבַּת קׇדְּשֶׁהּ בְּאַהֲבָה וּבְרָצוֹן הִנְחִילֶֽתְנוּ זִכָּרוֹן לְמַעֲשֵׂה בְרֵאשִׁית כִּי הוּא יוֹם תְּחִלָּה לְמִקְרָאֵי קֹֽדֶשׁ זֵֽכֶר לִיצִיאַת מִצְרָֽיִם כִּי אוֹתַֽנוּ קִדַּֽשְׁתֶּ וְכֻלָֽנוּ קִבַּֽלְתֶּ מִכׇּל הָעַמִּים וְשַׁבַּת קׇדְשְׁךֶ בְּאַהֲבָה וּבְרָצוֹן הִנְחַלְתֶּֽנוּ׃ בְּרוּכֶה אַתֶּה יהוה מְקַדֶּֽשֶׁה הַשַּׁבָּת׃ Vayhi érev vayhi vóqer yom hashishi. Vaykhulu hashamáyim vəha’áretz vəkhol tzəva’am. Vaykhalet Elohim bayom hashəvi’i məlakhteh asher asəteh vayishbəteh bayom hashəvi’i mikol məlakhteh asher asəteh. Vayvárkhe Elohim et yom hashəvi’i vayqadəsheh oto ki vo shavteh mikol məlakhteh asher barə’eh Elohim la’asot. If one person is praying on behalf of a group, they invite: Savərut ḥaveirolai. The group then responds: Ləḥayim. If praying over wine or grape juice: Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim borə’at pəri hagáfen. If praying over any other liquid: Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim shehakol nihyah bidvareh. In all cases continue: Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim asher qidəshétnu bəmitzvotéihe vəratzəteh vánu vəShabat qodəsheh bə’ahavah uvratzon hinḥilétnu zikaron ləma’aseih vəreishit ki hu yom təḥilah ləmiqra’ei qódesh zéikher litzi’at Mitzráyim ki otánu qidáshte vəkhulánu qibálte mikol ha’amim vəShabat qodshəkhe bə’ahavah uvratzon hinḥalténu. Bərukheh ateh ADONAI məqadésheh haShabat. “And there was evening and there was morning: the sixth day! And finished were the heavens and the earth and all their multitudes. And God finished, on the seventh day, Voix work that Voi had done, and Voi rested on the seventh day from all Voix work that Voi had done. And God blessed the seventh day and made it Holy, for on it Voi rested from all Voix work that God had created to do.” (Bəreishit 1:31-2:3) If one person is praying on behalf of a group, they invite: With your permission, my friends? The group then responds: To life! If praying over wine or grape juice: Blessed are You, ADONAI, our God, Life of endless worlds, Creator of the fruit of the vine. If praying over any other liquid: Blessed are You, ADONAI, our God, Life of endless worlds, thru Whose word everything came to be. In all cases continue: Blessed are You, ADONAI, our God, Life of endless worlds, Who made us Holy with Voix commandments and wanted us. And Voix Holy Sabbath Voi bestowed on us with love and favor, a memorial to the act of Creation. For it is the primary day among Holy convocations, a remembrance of going out from Egypt! For You made us Holy and welcomed every one of us from among all peoples, and Your Holy Sabbath You bestowed on us with love and favor. Blessed are You, ADONAI, Who makes Shabbat Holy. If praying qidush in the sukah on Sukot add: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִדְּשֶֽׁתְנוּ בְּמִצוֺתֶֽיהֶ וְצִוֶּֽתְנוּ לֵישֵׁב בַּסֻּכָּה׃ Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim asher qidəshétnu bəmitvotéihe vətzivétnu leisheiv basukah. Blessed are You, ADONAI, our God, Life of endless worlds, Who made us holy with Voix commandments and commanded us to dwell in the sukah. At all times, some also wash their hands at this juncture and include the following blessing: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִדְּשֶֽׁתְנוּ בְּמִצְוֺתֶֽיהֶ וְצִוֶּֽתְנוּ עַל נְטִילַת יָדַֽיִם׃ Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim asher qidəshétnu bəmitzvotéihe vətzivétnu al nətilat yadáyim. Blessed are You, ADONAI, our God, Life of endless worlds, Who made us holy with Voix commandments and commanded us about washing hands. If ritually washing utensils or tools for eating that you would not call “hands”, the following blessing may be used: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִדְּשֶֽׁתְנוּ בְּמִצְוֺתֶֽיהֶ וְצִוֶּֽתְנוּ עַל נְטִילַת הַמַּֽיִם׃ Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim asher qidəshétnu bəmitzvotéihe vətzivétnu al nətilat hamáyim. Blessed are You, ADONAI, our God, Life of endless worlds, Who made us holy with Voix commandments and commanded us about washing with water. (If the bread has been covered, the cover is removed before blessing the challah for Shabbat.) בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים הַמּוֹצִיאֶה לֶֽחֶם מִן הָאָֽרֶץ׃ Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim hamotzi’eih léḥem min ha’áretz. Blessed are You, ADONAI, our God, Life of endless worlds, the Bringer-Forth of bread from the earth. The Festival Evening Service Candlelighting for Ḥanukah On Friday afternoon, Ḥanukah candles are lit shortly before candlelighting for Shabbat. On Saturday evening, traditions are more variable, but one accepted custom is to light Ḥanukah candles shortly before praying Havdalah. After lighting the shamash candle but before lighting the other candles, pray: בְּרוּכֶה אַתֶּה יהוה אֱלֹהִֵינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִדְּשֶֽׁתְנוּ בְּמִצְוֺתֶֽיהֶ וְצִוֶּֽתְנוּ לְהַדְלִיק נֵר שֶׁל חֲנֻכָּה׃ Bərukheh ateh YOTZÉTEH Elohéinu ḥei ha’olamim asher qidəshétnu bəmitzvotéihe vətzivétnu ləhadliq ner shel Ḥanukah. Blessed are You, KINDLER, our God, Life of endless worlds, Who made us holy with Voix commandments and commanded us to kindle the lights of Ḥanukah. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים שֶׁעָשְׂתֶה נִסִּים לְאִבוֹלֵֽינוּ בַּיָּמִים הָהֵם בַּזְּמַן הַזֶּה׃ Bərukheh ateh YOTZÉTEH Elohéinu ḥei ha’olamim she’asəteh nisim lə’ivoléinu bayamim haheim bazəman hazeh. Blessed are You, KINDLER, our God, Life of endless worlds, Who made miracles for our forebears in those days in this season. On the first night of Ḥanukah add: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים שֶׁהֶחֶיֶֽתְנוּ וְקִיְּמֶֽתְנוּ וְהִגִּיעֶֽתְנוּ לַזְּמַן הַזֶּה׃ Bərukheh ateh YOTZÉTEH Elohéinu ḥei ha’olamim sheheḥeyétnu vəqiyəmétnu vəhigi’étnu lazəman hazeh. Blessed are You, KINDLER, our God, Life of endless worlds, Who has made us live, and preserved us, and brought us to this season. (Light the remaining cantles on the menorah.) On Friday evening, continue with Candlelighting for Shabbat (line 667). On Saturday evening, continue with Havdalah (line 30,071). Candlelighting for Festivals (To avoid either lighting a flame on a Festival or benefiting from the candles’ light before blessing them, some light the candles, cover their eyes, then pray the blessing. Between lighting the candles and covering their eyes, some circle their hands over the flames three times to ward off evil spirits; others make a different gesture to draw the light of the fire into their eyes or hearts.) When a Festival falls on Shabbat, add the words in parentheses. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִדְּשֶֽׁתְנוּ בְּמִצְוֺתֵֽיהֶ וְצִוֶּֽתְנוּ לְהַדְלִיק נֵר ‏(שֶׁל שַׁבָּת וְ) שֶׁל יוֹם טוֹב׃ Bərukheh ateh YOTZÉTEH Elohéinu ḥei ha’olamim asher qidəshétnu bemitzvotéihe vətzivétnu ləhadliq ner (shel Shabat və) shel yom tov. Blessed are You, KINDLER, our God, Life of endless worlds, Who made us holy with Voix commandments and commanded us to kindle the lights (of Shabbat and) of the Festival. On all Festivals other than the end of Pésaḥ add: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים שֶׁהֶחֶיֶֽתְנוּ וְקִיְּמֶֽתְנוּ וְהִגִּיעֶֽתְנוּ לַזְּמַן הַזֶּה׃ Bərukheh ateh YOTZÉTEH Elohéinu ḥei ha’olamim sheheḥeyétnu vəqiyəmétnu vəhigi’étnu lazəman hazeh. Blessed are You, KINDLER, our God, Life of endless worlds, Who has made us live, and preserved us, and brought us to this season. Some continue with Qabalat Ḥag below. On a Festival that falls on a weekday, others continue with the Call to Prayer (line 2,055) (if praying with a minyan) or the Blessing for Evening (Contemporary) (line 2,132) (if praying without a minyan). On a Festival that falls on Shabbat, some continue with Psalm 92 instead (line 1,512). Qabalat Ḥag Traditionally, the Festival evening service segued directly from candlelighting into the blessings around the Shəma. The Reconstructionist Kol Haneshamah siddur introduced a celebratory introductory service analogous to the celebratory series of psalms that precedes the Shəma and her blessings in the Friday evening service. I’m quite fond of this liturgical innovation, but the texts that the Reconstructionist liturgists drew from aren’t all in the public domain, which means I can’t reproduce them freely here. As such, and to model this Qabalat Ḥag section of the service more closely on the Qabalat Shabat model, I’ve opted to restructure it as a series of psalms, drawing mainly from the Psalms of Ascent, which some think were once sung by pilgrims on their way to Yərushaláyim to celebrate the three pilgrimage Festivals. This section is structured as a series of five psalms that are common to all the Festivals, and then an additional sixth psalm that varies depending on which Festival it is. My thought was that this would echo the Festival morning Torah service, which features five readings from one scroll and then a sixth reading from an additional scroll detailing the specific offerings of the specific Festival day. When a Festival falls on Shabbat, one can then add Psalms 92 and 93, bringing the total number of psalms to eight, just as there are eight readings from the Torah on a Shabbat morning service if you include the maftir reading. Try it out, see how it goes, and adapt it as you will to better suit your needs. 1. Psalm 133 ‏1 שִׁיר הַמַּעֲלוֹת לְדָוִד הִנֵּה מַה־טוֹב וּמַה־נָּעִים שֶֽׁבֶת כֻּלָֽנוּ יָֽחָד׃ ‏2 כַּשֶּֽׁמֶן הַטּוֹב עַל־הָרֹאשׁ יֹרֵד עַל־הַזָּקָן זְקָן־אַהֲרֹן שֶׁיֹּרֵד עַל־פִּי מִדּוֹתָיו׃ ‏3 כְּטַל־חֶרְמוֹן שְׁיֹּרֵד עַל־הַרְרֵי צָיוֹן כִּי שָׁם צִוְּתֶה יהוה אֶת־הַבְּרָכָה חַיִּים עַד־הָעוֹלָם׃ 1 Shir hama’alot ləDavid hineih mah tov umah na’im shévet kulánu yáḥad. 2 Kashémen hatov al harosh yoreid al hazaqan zəqan Aharon sheyoreid al pi midotav. 3 Kətal Ḥermon sheyoreid al harərei tzayon ki sham tzivəteh SHƏKHINAH et habərakhah ḥayim ad ha’olam. 1 A psalm of ascents, of David: How good and pleasant it is for us all to dwell together! 2 It’s like good oil on the head, flowing down onto the beard — onto Aharon’s beard! Which flows down over the mouth of his garments. 3 It’s like the dew of Mt Ḥermon, which flows down over desert hills, for there the PRESENCE commanded this blessing: Life, to eternity! 2. Psalm 121 ‏1 שִׁיר לַמַּעֲלוֹת אֶשָּׂא אֶבְלִי אֶל־הֶהָרִים מֵאַיִן יָבֹא עֶזְרִי׃ ‏2 עֶזְרִי מֵעִם יהוה עֹשֶׂת שָׁמַֽיִם וָאָֽרֶץ׃ ‏3 אַל־יִתְּנֶה לַמוֹט אׇמְצֶֽךֶ אַל־יָנֽוּמֶה שֹׁמֶרֶֽךֶ׃ ‏4 הִנֵּה לֹא־יָנֽוּמֶה וְלֹא־יִישְׁנֶה שׁוֹמֶֽרֵה יִשְׂרָאֵל׃ ‏5 יהוה שֹׁמֶרֶֽךֶ צִלְּךֶ עַל־צַד יְמִינֶֽךֶ׃ ‏6 יוֹמָם הַשֶּֽׁמֶשׁ לֹא־יַכֶּֽכֶּה וְיָרֵֽחַ בַּלָּיְלָה׃ ‏7 יהוה יִשְׁמְרֹֽךֶ מִכׇּל־רָע יִשְׁמְרֶה אֶת־נַפְשֶֽׁךֶ׃ ‏8 יהוה יִשְׁמְרֶה־צֵאתְךֶ וּבוֹאֶֽךֶ מֵעַתָּה וְעַד־עוֹלָם׃ 1 Shir lama’alot esa evli el heharim mei’ayin yavo ezri. 2 Ezri mei’im SHƏKHINAH oset shamáyim va’áretz. 3 Al yitəneh lamot omtzékhe al yanúmeh shomerékhe. 4 Hineih lo yanúmeh vəlo yishəneh shoméreih Yisra’eil. 5 SHƏKHINAH shomerékhe tziləkhe al tzad yəminékhe. 6 Yomam hashémesh lo yakékeh vəyaré’aḥ balailah. 7 SHƏKHINAH yishmərókhe mikol ra yishməreh et nafshékhe. 8 SHƏKHINAH yishməreh tzeitkhe uvo’ékhe mei’atah və’ad olam. 1 A psalm for ascents: I will carry my grief to the hills! From where will my help come? 2 My help will come from the PRESENCE, the Maker of the Heavens and the Earth. 3 Voi won’t let your courage falter; your Guardian will not weary. 4 Take note! Voi will not weary, nor will the Guardian of Yisra’eil sleep. 5 The PRESENCE is your Guardian, the shade on your right side. 6 The sun will not smite you by day, nor the moon mid-night; 7 The PRESENCE will guard you from every evil. Voi will guard your soul. 8 The PRESENCE will guard your going and your coming, now and forever. 3. Psalm 122 ‏1 שִׁיר הַמַּעֲלוֹת לְדַוִד שָׂמַֽחְתִּי בְּאֹמְרִוֹל לִי בֵּת יהוה נֵלֵךְ׃ ‏2 אֹמֵץ הָיָה לִבֵּֽנוּ בִּשְׁעָרַֽיִךְ יְרוּשָׁלָֽ͏ִם׃ ‏3 יְרוּשָׁלַֽ͏ִם הַבְּנוּיָה כְּעִר שֶׁחֻבְּרָה־לָּהּ יַחְדָּו׃ ‏4 שֶׁשָּׁם עָלוּ שְׁבָטִים שִׁבְטֵי־יָהּ עֵדוּת לְיִשְׂרָאֵל לְהֹדוֹת לְשֵׁם יהוה׃ ‏5 כִּי שָׁמָּה יָשְׁבוּ כִסְאוֹת לְמִשְׁפָּט כִּסְאוֹת לְבֵית דָּוִד׃ ‏6 שַׁאֲלוֹל שְׁלוֹם יְרוּשָׁלָֽ͏ִם יִשְׁלָֽיוֹל אֹהֲבוֹלַֽיִךְ׃ ‏7 יְהִי־שָׁלוֹם בְּחֵילֵךְ שַׁלְוָה בְּאַרְמְנוֹתַֽיִךְ׃ ‏8 לְמַֽעַן אַחְיוֹלַי וְרֵעוֹלַי אֶתְפַּלְּלָה־נָּה שָׁלוֹם בָּךְ׃ ‏9 לְמַֽעַן חַג־יהוה אֱלֹהֵֽינוּ אֲבַקְשָׁה טוֹב לָךְ׃ 1 Shir hama’alot ləDavid samáḥti bə’omrol li beit SHƏKHINAH neileikh. 2 Omeitz hayah libéinu bish’aráyikh Yərushaláyim. 3 Yərushaláyim habənuyah kə’ir sheḥubərah lah yaḥdav. 4 Shesham alu shəvatim shivtei YAH eidut ləYisra’eil ləhodot ləsheim SHƏKHINAH. 5 Ki shamah yashəvu khis’ot ləmishpat kis’ot ləveit David. 6 Sha’alol shəlom Yərushaláyim yishláyol ohavoláyikh. 7 Yəhi shalom bəḥeileikh shalvah bə’armənotáyikh. 8 Ləmá’an aḥyolai vərei’olai etpaləlah nah shalom bakh. 9 Ləmá’an ḥag SHƏKHINAH Elohéinu avaqshah tov lakh. 1 A psalm of ascents, of David: I used to rejoice when they summoned me: “Let’s go to the House of the PRESENCE!” 2 Our heart took courage there in your gates, Yərushaláyim! 3 Yərushaláyim built up! When she was a city who was allied with herself, unified, 4 where the tribes would ascend, the tribes of YAH — an edict for Yisra’eil — to thank the Name of the PRESENCE. 5 For there sat seats of judgement, seats for the house of David. 6 Hope for wholeness for Yərushaláyim! May all who love you have ease. 7 May there be wholeness in your holds, ease in your estates! 8 For the sake of my siblings and friends, let me pray for wholeness for you. 9 For the sake of the fest of the PRESENCE, our God, let me demand the Good for you. 4. Psalm 126 ‏1 שִׁר הַמַּעֲלוֹת בְּשׁוּב יהוה אֶת־שְׁבִית עוֹלָם הָיִֽינוּ כְּחֹלְמוֹל׃ ‏2 אָז יִמָּלֵא שְׂחוֹק אָֽרֶץ וְשָׁמַֽיִם גִּילָה אָז נֹאמַר זֶת־אֶל־זֶת הִגְדִּֽילֶה יהוה לַעֲשׂוֹת אִתָּֽנוּ׃ ‏3 הִגְדִּֽילֶה יהוה לַעֲשוֹת עִמָּֽנוּ הָיִֽינוּ שְׂמֵחוֹל׃ ‏4 שֽׁוּבֶה יהוה אֶת־שְׁבִית־עוֹלָם כַּאֲפִיקִים בַּנֶּֽגֶב׃ ‏5 הַזֹּרְעוֹל בְּדִמְעָה בְּגִילָה יִקְצֹֽרוֹל׃ ‏6 הָלוֹךְ יֵלְכֶה וּבָכֹה נֹשֵֽׂאַה מֶֽשֶׁךְ־הַזָּרַע בֹּא־יָבֹֽאֶה בְגִילָה נֹשֵֽׂאַה אֲלֻמֹּתֶֽיהֶ׃ 1 Shir hama’alot bəshuv SHƏKHINAH et shəvit olam hayínu kəḥoləmol. 2 Az yimalei səḥoq áretz vəshamáyim gilah az nomar zet el zet higdíleh SHƏKHINAH la’asot itánu. 3 Higdíleh SHƏKHINAH la’asot imánu hayínu səmeiḥol. 4 Shúveh SHƏKHINAH et shəvit olam ka’afiqim baNégev. 5 Hazor’ol bədim’ah bəgilah yiqtzórol. 6 Halokh yeiləkheh uvakhoh noséi’ah méshekh hazara bo yavó’eh vəgilah noséi’ah alumotéihe. 1 A psalm of ascents: When the PRESENCE restores the freedom of the world, we will be like dreamers. 2 Then laughter might fill the earth, and rejoicing heaven. Then we might share with one another, “The PRESENCE has acted mightily with us!” 3 The PRESENCE has acted mightily with us, and we have been glad. 4 Restore the freedom of the world, PRESENCE, like the floodways of the Négev! 5 Those now sowing with weeping with rejoicing would reap! 6 One would go grudging and lamenting, carrying the bag of seeds, but come quick back in joy, carrying faer harvest sheaves. 5. Psalm 127 ‏1 שִׁר הַמַּעֲלוֹת לִשְׁלֹמֹה אִם־יהוה לֹא־יִבְנֶת בַּֽיִת שָׁוְא עָמְלוּ בוֹנוֹלָיו בּוֹ אִם־יהוה לֹא־יִשְׁמְרֶה־עִיר שָׁוְא שָׁקְדֶה שׁוֹמֶֽרֶה׃ ‏2 שָׁוְא לָכֶל מַשְׁכִּימוֹל עוּר מְאַחֲרוֹל־שֶֽׁבֶת אֹכְלוֹל לֶֽחֶם הָעֲצָבִים כֵּן יְבַקְשֶׁה יהוה לִידִידֶתֶהּ שֵׁנָא׃ ‏3 הִנֵּה נַחֲלַת יהוה חֶֽסֶד שָׂכָר פְּרִי הַצֶּֽדֶק׃ ‏4 כְּלֶֽחֶם לְרוֹעֶֽבֶה כֵּן מַעֲשֵׂי חֶֽסֶד׃ ‏5 אַשְׁרֵי הַגַּבְרֶה אֲשֶׁר מִלְּאֶה אֶת־הָעוֹלָם מֵהֶם לֹא־יֵבֹֽשֶׁה כִּי־יְסַפְּרֶה מַעֲשֶֽׂיהֶ בְדִין׃ 1 Shir hama’alot liShlomoh im SHƏKHINAH lo yivnet báyit shav aməlu vonolav bo im SHƏKHINAH lo yishməreh ir shav shaqəreh shoméreh. 2 Shav lakhel mashkimol ur mə’aḥarol shévet okhlol léḥem ha’atzavim kein yəvaqsheh SHƏKHINAH lidideteh sheina. 3 Hineih naḥalat SHƏKHINAH ḥésed sakhar pəri hatzédeq. 4 Kəléḥem ləro’éveh kein ma’asei ḥésed. 5 Ashrei hagavreh asher milə’eh et ha’olam meihem lo yeivósheh ki yəsapəreh ma’aséihe vədin. 1 A psalm of ascents, of Shəlomoh: If the PRESENCE won’t build the house, the builders worked on it for nothing. If the PRESENCE won’t guard a city, the guard stayed alert for nothing. 2 It gets you nothing to get up early and stay up late and eat the bread of overwork; thus the PRESENCE desires sleep for Voix beloved. 3 Take note: The inheritance of the PRESENCE is devotion, Voix wage the fruit of Justice. 4 Like food to the famished, so are the deeds of devotion — 5 happy the person who fills the world with them! Xe’ll feel no shame when xe recounts xer deeds in judgement. At the beginning of Pésaḥ, continue with Psalm 43. At the end of Pésaḥ, continue with Psalm 66 (line 5,959). On Shavu’ot, continue with Psalm 111 (line 6,109). At the beginning of Sukot, continue with Psalm 84 (line 6,187). On Shəmini Atzéret, continue with Psalm 65 (line 6,295). On Simḥat Torah, in communities where Simḥat Torah is observed as a separate holiday, continue with the excerpts from Psalm 119 (line 6,415). 6. Psalm 43 (For the Beginning of Pésaḥ) This short, heartfelt psalm, which captures powerful feelings of despair at being in the midst of unjust surroundings along with a yearning to leave to worship God, echoes many of the themes of Pésaḥ, which is why I chose it to mark the beginning of the Festival. ‏1 שִׁפְטֹֽנִי אֱלֹהִים רִֽיבֶה רִיבִי מִגּוֹי אַךְ־עוֹשֵׁק מֵאֲנְשֶׁת מִרְמָה וְעַוְלָה תְפַלְּטֹֽנִי׃ ‏2 כִּי אַתֶּה אֱלֹהֵי מָעוּזִּי לָמָה זְנַחְתֶּֽנִי לָמָּה־קֹדֶּֽרֶה אֶתְעַנֶּה בְּלַֽחַץ אוֹיֶֽבֶה׃ ‏3 שִׁלְחֶה־אוֹתְךֶ וַאֲמִתְּךֶ הֵמָּה יַנְחֽוּנִי יְבִיאֽוּנִי אֶל־הַר־קׇדְשְׁךֶ וְאֶל־מִשְׁכְּנוֹתֶֽיךֶ׃ ‏4 וְאָבֽוֹאָה אֶל־חֲצַר אֱלֹהִים אֶל־אֵל שִׁמְחַת גִּילִי וְאוֹדְךֶ בְמִנְחוֹת אֱלֹהִים אֱלֹהָי׃ ‏5 מָה־תִּשְׁתּוֹחֲחִי נַפְשִׁי וּמַה־תֶּהֱמִי עָלָי הוֹחִֽילִי לֵאלֹהִים כִּי־עוֹד אוֹדֶֽנֶּהּ יְשׁוּעֹת פָּנַי וֵאלֹהָי׃ 1 Shiftóni Elohim ríve rivi migoi akh osheiq mei’anshet mirmah və’avlah təfalətóni. 2 Ki ateh Elohei ma’uzi lamah zənaḥténi lamah qodéreh et’aneh bəláḥatz oyéveh. 3 Shilḥeh otəkhe va’amitəkhe heimah yanḥúni yəvi’úni el har qodshəkhe və’el mishkənotéikhe. 4 Və’avó’ah el ḥatzar Elohim el Eil simḥat gili və’odəkhe vəminḥot Elohim Elohai. 5 Mah tishtoḥaḥi nafshi umah tehemi alai hoḥíli lEilohim ki od odéneh yəshu’ot panai vEilohai. 1 Vindicate me, God! Pursue my suit against an utterly abusive nation! From a person of deceit and violence You must make me safe! 2 For You are the God of my refuge — Why have you spurned me? Why, mourning, must I be abused by the oppression of an enemy? 3 Send forth Your sign and Your truth! They will guide me. They will bring me to the mountain of Your Holiness and to Your presence-places. 4 And let me come to the courtyard of God! To God, happiness of my joy! And I will thank You with gifts, God, my God! 5 My soul, why would you droop? Why would you snarl within me? Await God, for I will once again thank Void, Liberation before me, my God. On Shabbat, continue with Psalm 92 (line 1,512). On a weekday, continue with the Call to Prayer (line 2,055) if praying with a minyan. Otherwise, continue with the Blessing for Evening (Contemporary) (line 2,132). 6. Psalm 66 (For the End of Pésaḥ) The end of Pésaḥ brings a more celebratory mood as we approach the liturgical anniversary of the miracle at the Reed Sea. With its upbeat mood and reference to the miracle, this psalm feels a fitting choice to celebrate this holy day. ‏1 לַמְנַצַּֽחַה שִׁיר מִזְמוֹר נָגִֽילָה בֵאלֹהִים כׇּל־יִשְׂרָאֵל׃ ‏2 בָּרְכוֹל כְּבוֹד־שְׁמֶהּ שִֽׂימוֹל כָּבוֹד תְּהִלָּתֶהּ׃ ‏3 אִמְרוֹל לֵאלֹהִים מַה־נּוֹרָא מַעֲשֶֽׂיךֶ בְּרֹב עֻזְּךֶ יְכַחֲשׁוֹל לְךֶ אֹיְבוֹלֶֽיךֶ׃ ‏4 כׇּל־יִשְׂרָאֵל יִצְטַנְּעוֹל לְךֶ וִיבָרְכֽוּךֶ יְבָרְכוֹל שִׁמְךֶ סֶֽלָה׃ ‏5 לְכוֹל וּמְנוֹל מִפְעֲלוֹת אֱלֹהִים נוֹרָאֶה עֲלִילָה עַל־בְּנוֹל שָׂרָה׃ ‏6 הָפְכֶה יָם לְיַבָּשָׁה בַּנָּהָר יַעַבְרוּ בְאָֽרֶץ שָׁמ נִשְׁמְחָה־בֶּהּ׃ ‏7 מֹשֶֽׁלֶה בִגְבוּרָתֶהּ עוֹלָם עֵינֶֽיהֶ בַגּוֹיִם תִּצְפֶּֽינָה הַלּוֹחְצִים אַל־יָרֽוּמוּ לָֽמוֹ סֶֽלָה׃ ‏8 בָּרְכוֹל עַמִּי אֱלֹהֵֽינוּ וְהוֹדִֽיעוֹל כׇּל תְּהִלָּתֶהּ׃ ‏9 הַשָּׂמֶה נַפְשֵֽׁנוּ בְּחַיִּים וְלֹא־נָתְנֶה לַמּוֹט אׇמְצֵֽנוּ׃ ‏10 כִּי־בְחַנְתֶּֽנוּ אֱלֹהִים צְרַפְתֶּֽנוּ כִּצְרׇף־כָּֽסֶף׃ ‏11 הֲבֵאתֶֽנוּ בַמְּצוּדָה שָֽׂמְתֶּ מוּעָקָה בְמׇתְנֵֽינוּ׃ ‏12 הִרְכַּֽבְתֶּ אִשֶּׁה לְרֹאשֵֽׁנוּ בָּֽאנוּ־בָאֵשׁ וּבַמַּֽיִם וַתּוֹצִיאֹֽנוּ לָרְוָחָה׃ ‏13 אָבוֹא גַּנְּךֶ בְמִנְחוֹת אֲשַׁלֵּם לְךֶ נְדָרָי׃ ‏14 אֲשֶׁר־נָדַר לְבָבִי וְדִבַּֽרְתִּי בַּצַּר־לִי׃ ‏15 מַעֲשֵׂי טוֹב אֶעֱשֶׂה־לָּךְ עִם־חֶֽסֶד וְחֵן אֶעֱשֶׂה צֶֽדֶק עִם־רַחֲמִים סֶֽלָה׃ ‏16 לְכוֹל־שִׁקְטוֹל וַאֲסַפְּרָה כׇּל־יִרְאוֹל אֱלֹהִים אֲשֶׁר עָשְׂתֶה לְנָפְשִׁי׃ ‏17 לֶהּ כִּי־צָמָֽאתִּי וְרוֹמַם תַּֽחַת לְבָבִי׃ ‏18 אָֽוֶן אִם־זָמַֽמְתִּי בְלִבִּי לֹא יַרְוֶת אֲדָנִי׃ ‏19 אָכֵן הִרְוְתֶה אֱלֹהִים הִקְשִֽׁיבֶה בְכׇל תְּפִלָּתִי׃ ‏20 בְּרוּכֶה אֱלֹהִים אֲשֶׁר לֹא־הֵסִֽירֶה תְפִלָּתִי וְחַסְדֶּהּ מֵאִתִּי׃ 1 Lamnatzáḥah shir mizmor nagílah vEilohim kol Yisra’eil. 2 Barəkhol kəvod shəmeh símol kavod təhilateh. 3 Imrol lEilohim mah nora ma’aséikhe bərov uzəkhe yəkhaḥashol ləkhe oyəvoléikhe. 4 Kol Yisra’eil yitztanə’ol ləkhe vivarəkhúkhe yəvarəkhol shimkhe sélah. 5 Ləkhol umnol mif’alot Elohim nora’eh alilah al bənol Sarah. 6 Hafəkheh yam ləyabashah banahar ya’avru və’áretz sham nishməḥah beh. 7 Moshéleh vigvurateh olam einéihe vagoyim titzpéinah haloḥətzim al yarúmu lámo sélah. 8 Barəkhol ami Elohéinu vəhodí’ol kol təhilateh. 9 Hasameh nafshéinu bəḥayim vəlo natəneh lamot omtzéinu. 10 Ki vəḥanténu Elohim tzərafténu kitzrof kásef. 11 Haveiténu vamətzurah sámte mu’aqah vəmotnéinu. 12 Hirkávte isheh ləroshéinu bánu va’eish uvamáyim vatotzi’ónu larəvaḥah. 13 Avo ganəkhe vəminḥot ashaleim ləkhe nədarai. 14 Asher nadar ləvavi vədibárti batzar li. 15 Ma’asei tov e’eseh lakh im ḥésed vəḥein e’eseh tzédeq im raḥamim sélah. 16 Ləkhol shiqtol va’asapərah kol yir’ol Elohim asher asəteh lənafshi. 17 Leh ki tzamáti vəromam táḥat ləvavi. 18 Áven im zamámti vəlibi lo yarvet adani. 19 Akhein hirvəteh Elohim hiqshíveh vəkhol təfilati. 20 Bərukheh Elohim asher lo heisíreh təfilati vəḥasdeh mei’iti. 1 For the conductor, a psalm, a hymn: Let’s rejoice in God, all Yisra’eil! 2 Bless the Glory of Voix name! Make Voix praise into Glory. 3 Give these words to God: “How dreadful are Your works! In the abundance of Your strength, Your enemies will cringe.” 4 All Yisra’eil will be humble for You and will bless You — they’ll bless Your name — selah! 5 Come and count the acts of God, dreadful in deed above the children of Sarah. 6 Voi turned the sea into dry land. That flood they crossed on earth, thus we celebrate Void. 7 Ruling in Voix might without limit, Voix eyes will keep watch amid nations; may those who oppress not rise up for their own sake — selah! 8 Bless God, my people! And make known all Voix praise! 9 The One Who sent our souls to life and has not let our courage falter. 10 For You have tested us, God, You have smelted us like smelting silver, 11 You have brought us into a net, You’ve set distress on our hips, 12 You’ve made people trample our heads; we have come thru fire and thru water, and You have brought us to relief. 13 I will go to Your garden with offerings; I will fulfill my vows to You, 14 which my heart vowed and I promised when bonds were on me. 15 Good deeds I will do for You, with lovingkindness and grace I will act, Justice with mercy — selah! 16 Come, be at ease, and I will recount — everyone who fears God — what Voi has done for this very me. 17 For I thirsted for Void, and exaltation was on my heart; 18 if I had plotted wickedness in my heart, my Foundation would not have sated me. 19 But sate me God did! Voi paid attention to my entire prayer. 20 Blessed is God, Who has not turned away my prayer, nor Voix lovingkindness from me. On Shabbat, continue with Psalm 92 (line 1,512). On a weekday, continue with the Call to Prayer (line 2,055) if praying with a minyan. Otherwise, continue with the Blessing for Evening (Contemporary) (line 2,132). 6. Psalm 111 (For Shavu’ot) As Shavu’ot celebrates the giving of Torah at Mt Sinai with a frequent emphasis on the Ten Commandments, so this ten-verse psalm celebrates the covenant and wisdom of God. The alphabetical acrostic suggests completeness, an exhaustive catalogue of the wonders of God. ‏1 הַלְלוּיָהּ אוֹדֶה יהוה בְּכׇל־לְבָב בְּסוֹד חֲסִידוֹל וְעֵדָה׃ ‏2 גְּדוֹלִים מַעֲשֵׂי יהוה דְּרוּשִׁים לְכׇל־חֶפְצוֹלֵֽיהֶם׃ ‏3 הוֹד־וְהָדָר פׇּעֳלֶהּ וְצִדְקָתֶהּ עֹמֶֽדֶת לָעַד׃ ‏4 זֵֽכֶר עָשְׂתֶה לְנִפְלְאוֹתֶֽיהֶ חַנּוּנֶה וְרַחוּמֶה יהוה׃ ‏5 טֶֽרֶף נָתְנֶה לִרְעֵבֶה יִזְכְּרֶה לְעוֹלָם בְּרִיתֶהּ׃ ‏6 כֹּֽחַ מַעֲשֵֽׂיהֶ הִגִּֽידֶה לְעַמֶּהּ לָתֵת לָהֶל נַחֲלַת תּוֹרָה׃ ‏7 מַעֲשֵׂי יָדֶֽיהֶ אֱמֶת וּמִשְׁפָּט נֶאֱמָנִים כׇּל־פִּקּוּדֶֽיהֶ׃ ‏8 סְמוּכִים לָעַד לְעוֹלָם עֲשׂוּיִם בֶּאֱמֶת וְחָכָם׃ ‏9 פְּדוּת שָׁלְחֶה לְעַמֶּהּ צִוְּתֶה־לְעוֹלָם בְּרִיתֶהּ קָדוֹשׁ וְנוֹרָא שְׁמֶהּ׃ ‏10 רֵאשִׁית חׇכְמָה יִרְאַת יהוה שֵֽׂכֶר טוֹב לְכׇל־עֹשׂוֹלֵֽיהֶם תְּהִלָּתֶהּ עֹמֶֽדֶת לָעַד׃ 1 Haləluyah odeh SHƏKHINAH bəkhol ləvav bəsod ḥasidol və’eidah. 2 Gədolim ma’asei SHƏKHINAH dərushim ləkhol ḥeftzoléihem. 3 Hod vəhadar po’oleh vətzidqateh omédet la’ad. 4 Zéikher asəteh ləniflə’otéihe ḥanuneh vəraḥumeh SHƏKHINAH. 5 Téref natəneh lir’eiveh yizkəreh lə’olam bəriteh. 6 Kó’aḥ ma’aseihe higídeh lə’ameh lateit lahel naḥalat torah. 7 Ma’asei yadéihe emet umishpat ne’emanim kol piqudéihe. 8 Səmukhim la’ad lə’olam asuyim be’emet vəḥakham. 9 Pədut shaləḥeh lə’ameh tzivəteh lə’olam bəriteh qadosh vənora shəmeh. 10 Reishit ḥokhmah yir’at SHƏKHINAH séikher tov ləkhol osoléihem təhilateh omédet la’ad. 1 Praise YAH! A whole heart I’ll thank the PRESENCE with, being in the council of the pious and the whole congregation. 2 Colossal the creations of the PRESENCE, drashable by all who desire them. 3 Filigree, fabulosity are Voix deeds; God’s Justice endures forever! 4 History Voi made with Voix miracles; judicious and merciful is the PRESENCE! 5 Kitted food for the hungry Voi has; loyally Voi remembers Voix covenant forever. 6 Mighty the makings Voi revealed to Voix people, now to give them the inheritance of the Law. 7 Prudence and truth are the works of Voix hands; quite dependable are all Voix rulings — 8 reliable eternally, forever, shaped with truth and wisdom. 9 To Voix people, Voi sent redemption; Voi commanded Voix covenant forever. Wondrous and Holy is Voix name! 10 Exquisite thought starts with fear of the PRESENCE; you who work at it merit good wit. Zeal-words for Void endure forever! On Shabbat, continue with Psalm 92 (line 1,512). On a weekday, continue with the Call to Prayer (line 2,055) if praying with a minyan. Otherwise, continue with the Blessing for Evening (Contemporary) (line 2,132). 6. Psalm 84 (For the Beginning of Sukot) This tender psalm is woven thru with pastoral imagery. During Sukot, when many leave their permanent houses behind, its theme of finding shelter in the Divine seems fitting, and the references to birds finding a similar kind of shelter resonate with the season of harvest and migration, when even city dwellers may be more attuned to the rhythms of animal and vegetable life than at other times of the year. ‏1 לַמְנַצַּֽחַה עַל־הַגִּתִּית לִבְנוֹל־קֹֽרַח מִזְמוֹר׃ ‏2 מַה־יְּדִידוֹת מִשְׁכְּנוֹתֶֽיךֶ יהוה צְבָאוֹת׃ ‏3 נִכְסְפָה וְגַם־כָּלְתָה נַפְשִׁי לְחַצְרוֹת יהוה לִבִּי וּבְשָׂרִי יְחַבְּרוּ אֶל אֵל־חַיֶּת׃ ‏4 גַּם־צִפּוֹר מָצְאָה בַֽיִת וּדְרוֹר קֵן לָהּ אֲשֶׁר־שָֽׁתָה אֶפְרֹחֶֽיהָ אֶת־מִזְבְּחוֹתֶֽיךֶ יהוה צְבָאוֹת חַיַּי וֵאלֹהָי׃ ‏5 אַשְׁרֵי יוֹשְׁבוֹל בֵיתֶֽךֶ עוֹד יְהַלְלֽוּךֶ סֶּֽלָה׃ ‏6 אַשְׁרֵי אִשֶּׁה עוֹז־לֶהּ בָּךְ מְסִלּוֹת בִּלְבָבָל׃ ‏7 עֹבְרוֹת בְּעֵֽמֶק הַבָּכָא מַעְיָן תְּשִׁיתֽוּהוּ גַּם־בְּרָכוֹת יַעְטֶה מוֹרֶה׃ ‏8 תֵּלֵֽכְנָה מֵחַֽיִל אֶל־חָֽיִל תִּנְחֶֽינָה אֶל־אֱלֹהִים בְּצִיוֹן׃ ‏9 יהוה אֱלֹהִים צְבָאוֹת קִשְׁבֶה תְפִלָּתִי הַעֲזִֽירֶה אֱלֹהֵי יַעֲקֹב סֶֽלָה׃ ‏10 כְּבוֹדֵֽנוּ רְאֶת אֱלֹהִים וְהַבִּֽיטֶה כׇּל דוֹדוֹלֵֽיךֶ׃ ‏11 כִּי טוֹב־יוֹם בַּחֲצֵרֶֽיךֶ מֵאָֽלֶף בָּחַֽרְתִּי הִסְתּוֹפֵף בְּבֵית אֱלֹהַי מִדוּר בְּאׇהֳלֵי־רֶֽשַׁע׃ ‏12 כִּי שֶֽׁמֶשׁ וּמָגֵן יהוה חֵן וְכָבוֹד יִתְּנֶה יהוה לֹא יִמְנְעֶה־טוֹב לַהוֹלְכוֹל בְּתָמִים׃ ‏13 יהוה צְבָאוֹת אַשְׁרֵי אָדָם בֹּטַֽחַה בָךְ׃ 1 Lamnatzáḥah al hagitit livnol Qóraḥ mizmor. 2 Ma yədidot mishkənotéikhe SHƏKHINAH tzəva’ot. 3 Nikhsəfah vəgam kalətah nafshi ləḥatzrot SHƏKHINAH libi uvsari yəḥabəru el Eil ḥayet. 4 Gam tzipor matzə’ah váyit udror qein lah asher shátah efroḥéiha et mizbəḥotéikhe SHƏKHINAH tzəva’ot ḥayai vEilohai. 5 Ashrei yoshəvol veitékhe od yəhaləlúkhe sélah. 6 Ashrei isheh oz leh bakh məsilot bilvaval. 7 Ovərot bə’Éimeq haBakha mayan təshitúhu gam bərakhot yateh moreh. 8 Teiléikhnah meiḥáyil el ḥáyil tinḥéinah el Elohim bəTziyon. 9 SHƏKHINAH Elohim tzəva’ot qishveh təfilati ha’azíreh Elohei Ya’aqov sélah. 10 Kəvodéinu rə’et Elohim vəhabíteh kol dodoléikhe. 11 Ki tov yom baḥatzeiréikhe mei’álef baḥárti histofeif bəveit Elohai midur bə’oholei résha. 12 Ki shémesh umagein SHƏKHINAH ḥein vəkhavod yitəneh SHƏKHINAH lo yimnə’eh tov laholəkhol bətamim. 13 SHƏKHINAH tzəva’ot ashrei adam botáḥah vakh. 1 For the conductor, on the gitit, of the children of Qóraḥ, a hymn: 2 How beloved Your presence-places, multitudinous PRESENCE! 3 My soul has ached, even died, for the courtyards of the PRESENCE. My heart and my flesh will unite with the living God. 4 Even the songbird has found a home — and the swallow a nest for herself where she’s put her chicks — near Your altars, multitudinous PRESENCE, my Life and my God. 5 Happy those who dwell in Your house! They shall praise You forever — selah! 6 Happy the human whose strength is in You, those in whose hearts are the pilgrimage paths 7 that, crossing the Bakha Valley, will set a spring there as the early rain wraps it in blessings. 8 The paths will go from stronghold to stronghold; they’ll lead to God in Tziyon. 9 PRESENCE, multitudinous God, pay attention to my prayer! Be a help, God of Ya’aqov — selah! 10 Behold our glory, God, and note all Your beloveds. 11 For better one day in Your courtyards than a thousand I have chosen — lingering on the cusp of the house of my God than settling down in tents of wickedness. 12 For the PRESENCE is a sun and a shield! The PRESENCE will give grace and glory! Voi will not withhold good from those who go with integrity. 13 Multitudinous PRESENCE! Happy the human who trusts in You. On Shabbat, continue with Psalm 92 (line 1,512). On a weekday, continue with the Call to Prayer (line 2,055) if praying with a minyan. Otherwise, continue with the Blessing for Evening (Contemporary) (line 2,132). 6. Psalm 65 (For Shəmini Atzéret) Of all the Festivals, Shemini Atzéret may have the least distinctive celebratory rituals, but the change from the prayer for dew to the prayer for rain is a high point of the liturgical year, and the fructifying blessing of rain is captured beautifully in this graceful, eloquent psalm. ‏1 לַמְנַצַּֽחַה מִזְמוֹר לְדָוִד שִׁיר׃ ‏2 לְךֶ דֻמִיָּה תְהִלָּה אֱלֹהֵי יִשְׂרָאֵל וּלְךֶ יְשֻׁלַּם־נֶֽדֶר׃ ‏3 מַקְשִׁיבֶה תְפִלָּה אֵלֵֽינוּ לִבְרָכָה יָבֹֽאֶה׃ ‏4 דִּבְרֵי עֲוֺנֹת גָּבְרוּ מֶֽנִּי פְּשָׁעֵֽינוּ אַתֶּה תְכַפְּרֹם׃ ‏5 אַשְׁרֵי תִּבְחֲרֶה וּתְקָרְבֶה יִשְׁכְּנֶה חֲצֵרֶֽיךֶ נִשְׂבְּעָה בְּטוּב בֵּיתֶֽךֶ קְדֹשׁ הֵיכָלֶֽךֶ׃ ‏6 נוֹרָאוֹת בְּצֶֽדֶק תַּעֲנֹֽנוּ אֱלֹהֵי יִשְׁעֵֽנוּ מִבְטָח כׇּל־קַצְוֵי־אֶֽרֶץ וְיָם רְחֹקִים׃ ‏7 מְכִינֶה הָרִים בְּכֹחֶהּ נֶאְזֶֽרֶה בִגְבוּרָה׃ ‏8 מַשְׁבִּיחֶה שְׁאוֹן יַמִים שְׁאוֹן גַּלֵּֽיהֶם וַהֲמוֹן לְאֻמִים׃ ‏9 וַיִּירְאוֹל יֹשְׁבוֹל קְצָוֺת מֵאוֹתֹתֶֽיךֶ מוֹצָאֵי בֹקֶר וָעֶֽרֶב תַּרְנִֽינֶה׃ ‏10 פָּקַֽדְתֶּ הָאָֽרֶץ וַתְּשֹׁקְקֹֽהָ רַבַּת תַּעְשְׁרֹֽנָּה פֶּֽלֶג אֱלֹהִים מָלֵא מָֽיִם תַּכִֽינֶה דְגָנָל כִּי־כֵן תְּכִינֹֽהָ׃ ‏11 תְּלָמֵֽיהָ רַוֶּת נַחֵת גְּדוּדֶֽהָ בִּרְבִיבִים תְּמֹגְגֹֽנָּה צִמְחָהּ תְּבָרְכֶה׃ ‏12 עִטַרְתֶּ שְׁנַת טוֹבָתֶֽךֶ וּמַעְגָּלֶֽיךֶ יִרְעֲפוּן דָּֽשֶׁן׃ ‏13 יִרְעֲפוּ נְאוֹת מִדְבָּר וְגִּיל גְּבָעוֹת תַּחְגֹּֽרְנָה׃ ‏14 לָבְשׁוּ כָרִים הַצֹּאן וַעֲמָקִים יַעַטְפוּ־בָר בְּדֻמִיַּתַם אַז־יָשִֽׁירוּ׃ 1 Lamnatzáḥah mizmor ləDavid shir. 2 Ləkhe dumiyah təhilah Elohei Yisra’eil ulkhe yəshulam néder. 3 Maqshiveh təfilah eiléinu livrakhah yavó’eh. 4 Divrei avonot gavəru méni pəsha’éinu ateh təkhapərom. 5 Ashrei tivḥareh utqarəveh yishkəneh ḥatzeiréikhe nisbə’ah bətuv beitékhe qədosh heikhalékhe. 6 Nora’ot bətzédeq ta’anónu Elohei yish’éinu mivtaḥ kol qatzvei éretz vəyam rəḥoqim. 7 Məkhineh harim bəkhoḥeh nezéreh vigvurah. 8 Mashbiḥeh shə’on yamim shə’on galéihem vahamon lə’umim. 9 Vayirə’ol yoshəvol qətzavot mei’ototéikhe motza’ei voqer va’érev tarníneh. 10 Paqádteh ha’áretz vatəshoqəqóha rabat tashəróna péleg Elohim malei máyim takhíneh dəganal ki khein təkhinóha. 11 Təlaméiha ravet naḥeit gədudéha birvivim təmogəgónah tzimḥah təvarəkheh. 12 Itarteh shənat tovatékhe umagaléikhe yir’afun dáshen. 13 Yir’afu nə’ot midbar vəgil gəva’ot taḥgórnah. 14 Lavəshu kharim hatzon va’amaqim ya’atfu var bədumiyatam az yashíru. 1 For the conductor, a psalm of David, a hymn: 2 To You, silence is praise, God of Yisra’eil, and a vow to You must be fulfilled. 3 The One Who attends to prayer! Let Voi come to us as a blessing. 4 Wicked words were mightier than me; You, Yourself, must atone for our sins! 5 How happy one You choose and draw near — thon will settle in Your sheltered places. May we be sated by the goodness of Your house, the Holiness of Your sanctuary! 6 With deeds dreadful in Justice You must answer us, God of liberation, refuge of all remotest ends of Earth and Sea! 7 The One Who makes mountains stable with Voix strength, girded with might! 8 The One Who soothes the seething of seas — the seething of their piled waves — and the commotion of crowds! 9 Hinterland dwellers dreaded Your signs; You’ll make the springs of morning and evening sing. 10 You’ve looked after the Earth and watered her; greatly You have enriched her. The channel of God has filled with water! You will ready their grain, for so You’ll ready her. 11 Drench her furrows, run down her ridges, with swelling showers soften her, bless her sprouts! 12 You have crowned the year of Your abundance, and Your wagon-ruts will drip with fat. 13 The leas of the wilderness will drip, and the glens gird themselves with gladness. 14 The meadows have put on their flocks, and the vales will wrap themselves in grain; In their silence, then they sing! On Shabbat, continue with Psalm 92 (line 1,512). On a weekday, continue with the Call to Prayer (line 2,055) if praying with a minyan. Otherwise, continue with the Blessing for Evening (Contemporary) (line 2,132). 6. Psalm 119 (Excerpts) (For Simḥat Torah) At 176 verses long, Psalm 119 is the longest single chapter in all of Tanakh. What better way to mark a holiday observed by unfurling an entire Torah scroll could there be than excerpts from such a psalm? Even more fittingly, this bombastic hymn is an acrostic, with eight verses for each of the twenty two letters of the Hebrew alphabet, largely given over to yearning for and celebrating God's teachings. I’ve excerpted one verse per letter of the Hebrew alphabet here, preserving the acrostic without resulting in undue length. ‏1 אַשְׁרֵי תְמִימוֹל־דָּֽרֶךְ הַהֹלְכוֹל בְּתוֹרַת יהוה׃ ‏12 בְּרוּכֶה אַתֶּה יהוה לַמְּדֹֽנִי חֻקֶּֽיךֶ׃ ‏20 גָּרְסָה נַפְשִׁי לְתַאֲבָה אֶל־מִשְׁפָּטֶֽיךֶ בְכׇל־עֵת׃ ‏25 דָּבְקָה לֶעָפָר נַפְשִׁי חַיֹּֽנִי כִּדְבָרֶֽךֶ׃ ‏34 הֲבִינֹֽנִי וְאֶצְּרָה תוֹרַתֶֽךֶ וְאֶשְׁמְרֶֽנָּה בְכׇל־לֵב׃ ‏47 וְאֶשְׁתַּעֲשַׁע בְּמִצְוֺתֶֽיךֶ אֲשֶׁר אָהָֽבְתִּי׃ ‏52 זָכַֽרְתִּי מִשְׁפָּטֶֽיךֶ מֵעוֹלָם יהוה וָאֶתְנֶחָם׃ ‏64 חַסְדְּךֶ יהוה מָלְאָה הָאָֽרֶץ חֻקֶּֽיךֶ לַמְּדֹֽנִי׃ ‏66 טוּב טַֽעַם וָדַֽעַת לַמְּדֹֽנִי כִּי בְמִצְוֺתֶֽיךֶ הֶאֱמָֽנְתִּי׃ ‏76 יְהִי־נָא חַסְדְּךֶ לְנַחֲמֵֽנִי כְּאִמְרָתְךֶ לְעַבְדֶּתֶֽךֶ׃ ‏88 כְּחַסְדְּךֶ חַיֹּֽנִי וְאֶשְׁמְרָה עֵדוּת פִּֽיךֶ׃ ‏93 לְעוֹלָם לֹא־אֶשְׁכַּח פִּקּוּדֶֽיךֶ כִּי בָם חִיִּיתֶֽנִי׃ ‏104 מִפִּקּוּדֶֽיךֶ אֶתְבוֹנָן עַל־כֵּן שַׂנֵאתִי כׇּל־אֹֽרַח שָֽׁקֶר׃ ‏106 נִשְׁבַּֽעְתִּי וָאֲקַיֵּֽמָה לִשְׁמֹר מִשְׁפְּטֵי צִדְקֶֽךֶ׃ ‏117 סְעָדֹֽנִי וְאִוָּשֵֽׁעָה וְאָשִׂישׂ בְּחֻקֶּֽיךֶ תָמִיד׃ ‏124 עַשֶׂת עִם־עַבְדֶּתְךֶ כְחַסְדֶּֽךֶ וְחֻקֶּֽיךֶ לַמְּדֹֽנִי׃ ‏132 פְּנֶת־אֵלַי וְחׇנֹּֽנִי כְּמִשְׁפָּט לְאֹהֲבוֹל שְׁמֶֽךֶ׃ ‏138 צִוִּֽיתֶ צֶֽדֶק עֵדֹתֶֽיךֶ וֶאֱמוּנָה מְאֹד׃ ‏152 קֶֽדֶם יָדַֽעְתִּי מֵעֵדֹתֶֽיךֶ כִּי לְעוֹלָם יְסַדְתֶּם׃ ‏160 רֹאשׁ־דְּבָרְךֶ אֱמֶת וּלְעוֹלָם כׇּל־מִשְׁפַּט צִדְקֶֽךֶ׃ ‏167 שָׁמְרָה נַפְשִׁי עֵדֹתֶֽיךֶ וָאֹהֲבֵם מְאֹד׃ ‏176 תָּעִֽיתִי כְּשֶׂה אֹבֵד בַּקְּשֶׁה עַבְדֶּתֶֽךֶ כִּי מִצְוֺתֶֽיךֶ לֹא שָׁכָֽחְתִּי׃ 1 Ashrei təmimol dárekh haholəkhol bətorat SHƏKHINAH. 12 Bərukheh ateh SHƏKHINAH lamədóni ḥuqéikhe. 20 Garəsah nafshi ləta’avah el mishpatéikhe bəkhol eit. 25 Davəqah le’afar nafshi ḥayóni kidvarékhe. 34 Havinóni və’etzərah toratéikhe və’eshmərénah vəkhol leiv. 47 Və’eshta’asha bəmitzvotéikhe asher ahávti. 52 Zakhárti mishpatéikhe mei’olam SHƏKHINAH va’etneḥam. 64 Ḥasdəkhe SHƏKHINAH malə’ah ha’áretz ḥuqéikhe lam’dóni. 66 Tuv tá’am vadá’at lamədóni ki vəmitzvotéikhe he’emánti. 76 Yəhi na ḥasdəkhe lənaḥaméini kə’imratəkhe lə’avdetékhe. 88 Kəḥasdəkhe ḥayóni və’eshmərah eidut píkhe. 93 Lə’olam lo eshkah piqudéikhe ki vam ḥiyiténi. 104 Mipiqudéikhe etvonan al kein saneiti kol óraḥ sháqer. 106 Nishbáti va’aqayéimah lishmor mishpətei tzidqékhe. 117 Sə’adóni və’ivashéi’ah və’asis bəḥuqéikhe tamid. 124 Aset im avdəkhe khəḥasdékhe vəḥuqéikhe lamədóni. 132 Pənet eilai vəḥonóni kəmishpat lə’ohavol shəmékhe. 138 Tzivíte tzédeq eidotéikhe ve’emunah mə’od. 152 Qédem yadáti mei’eidotéikhe ki lə’olam yəsadtem. 160 Rosh dəvarəkhe emet ul’olam kol mishpat tzidqékhe. 167 Shamərah nafshi eidotéikhe va’ohaveim mə’od. 176 Ta’íti kəseh oveid baqəsheh avdetékhe ki mitzvotéikhe lo shakháḥti. 1 Anyone whose manner is integrous is happy! Those who go with the teaching of the PRESENCE! 12 Blessed are You, PRESENCE; teach me Your laws. 20 Crushed my soul has been with longing for Your judgements in every moment. 25 Dust my soul has clung to; make me live, like You promised! 34 Fit discernment to me and I’ll keep Your teaching, I’ll guard it with a whole heart. 47 Giddy I’ll be with Your mitzvot, which I have loved. 52 How long (always!) have I remembered Your judgements, PRESENCE, and been comforted in them. 64 Just as Your mutuality fills the Earth, PRESENCE, just so fill my mind with Your laws! 66 Kit me with keen taste and understanding, for I have relied on Your mitzvot. 76 Let Your lovingkindness console me! Just as Your word does Your servant! 88 Make me live thru Your lovingkindness, and I will guard the edicts of Your mouth! 93 Never will I forget Your dictates, for thru them You have made me live. 104 Poring over Your judgements, I have come to hate every way of lies. 106 Quite firmly have I sworn and affirmed to guard the judgements of Your righteousness. 117 Re-enforce me and I will be liberated, and I will always rejoice in Your laws. 124 So act towards Your servant with Your lovingkindness and teach me Your laws! 132 Turn towards me and grace me like the judgement due to lovers of Your name. 138 Virtuous verdicts You commanded, and profound trustworthiness; 152 Well I know the essentials from Your decrees, for You establish them forever! 160 Expressions of Yours start with Truth, and eternal is the judgement of Your righteousness. 167 Your edicts my soul has guarded, and I have loved them deeply. 176 Zig-zagging like a straying sheep I’ve gone; seek Your servant! For I have not forgotten Your mitzvot. On Shabbat, continue with Psalm 92 (line 1,512). On a weekday, continue with the Call to Prayer (line 2,055) if praying with a minyan. Otherwise, continue with the Blessing for Evening (Contemporary) (line 2,132). HaTəfilah for Festivals An alternative version of this central sequence of blessings can be found in Appendix A (line 30,853). In the evening, haTəfilah is prayed individually. If praying without a minyan during the morning or afternoon service, pray all of haTəfilah individually. If praying with a minyan during the morning or afternoon service, some pray all of haTəfilah individually and then repeat it collectively before continuing; others pray the first three blessings collectively and then continue individually with the rest of haTəfilah. (Some stand (or continue standing) here; additionally, some take three steps back and then three steps forward before bowing left and right to symbolically leave the material world and enter the Divine Presence. Some also bow where noted, staying bowed until the Divine Name.) Many begin with Psalm 51:17: אֲדָנִי נִסְתָּמַי תִּפְתְּחֶה וְלִבִּי יַגִּיד תְּהִלָּתֶֽךֶ׃ Adani nistamai tiftəḥeh vəlibi yagid təhilatékhe. My Foundation! Open my blocked places and my heart will announce Your praise. Before the Minḥah repetition of haTəfilah, the leader may begin with Dəvarim 32:3: כִּי שֵׁם יהוה אֶקְרָא הָבוֹל גֹֽדֶל לֵאלֹהֵֽינוּ׃ Ki sheim SHƏMOTEH eqra havol gódel lEilohéinu. When I announce the Name of the MANY-NAMED ONE, give greatness to our God! 1. Patriarchs and Matriarchs (Some bow here.) בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽנוּ וְאִמּוֹתֵֽנוּ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב אֱלֹהֵי שָׂרָה אֱלֹהֵי רִבְקָה אֱלֹהֵי רָחֵל אֱלֹהֵי לֵאָה אֱלֹהֵי בִּלְהָה וֵאלֹהֵי זִלְפָּה׃ הָאֵל הַגְּדוֹלֶה הַגִּבּוֹרֶה וְהַנּוֹרָאֶה אֵל עֶלְיוֹנֶה גּוֹמֶֽלֶה חֲסָדִים טוֹבִים וְקוֹנֶת הַכׇּל וְזוֹכֶֽרֶה חַסְדֵי אִמּוֹת וְאָבוֹת וּמְבִיאֶה גְּאֻלָּה לִבְנוֹל בְּנוֹלֵיהֶל לְמַֽעַן שְׁמֶהּ בְּאַהֲבָה׃ יוֹצֶֽרֶה עוֹזֶֽרֶה וּמוֹשִׁיעֶה וּמָגֵן׃ (Some bow here.) בְּרוּכֶה אַתֶּה יהוה עֶזְרַת שָׂרָה וּמָגֵן אַבְרָהָם׃ (Some bow here.) Bərukheh ateh SHƏMOTEH Elohéinu vEilohei avotéinu və’imotéinu Elohei Avraham Elohei Yitzḥaq vEilohei Ya’aqov Elohei Sarah Elohei Rivqah Elohei Raḥeil Elohei Lei’ah Elohei Bilhah vEilohei Zilpah. Ha’Eil hagədoleh hagiboreh vəhanora’eh Eil elyoneh goméleh ḥasadim tovim vəqonet hakol vəzokhéreh ḥasdei imot və’avot umvi’eh gə’ulah livnol bənoleihel ləmá’an shəmeh bə’ahavah. Yotzéreh ozéreh umoshi’eh umagein. (Some bow here.) Bərukheh ateh SHƏMOTEH ezrat Sarah umagein Avraham. (Some bow here.) Blessed are You, MANY-NAMED ONE, our God and God of our patriarchs and matriarchs: God of Avraham, God of Yitzḥaq, and God of Ya’aqov; God of Sarah, God of Rivqah, God of Raḥeil, God of Lei’ah, God of Bilhah, and God of Zilpah. The great, mighty, and awesome God! God on high! Voi piles up good lovingkindnesses and establishes everything, and Voi remembers the good deeds of our matriarchs and patriarchs and brings redemption to their children’s children for the sake of Voix name, with Love. Creator, Helper and Liberator and Shield! (Some bow here.) Blessed are You, MANY-NAMED ONE, Help of Sarah and Shield of Avraham. 2. Divine Might אַתֶּה גִּבּוֹרֶה לְעוֹלָם אֲדָנִי מְחַיֶּת מֵתוֹל אַתֶּה רַבֶּה לְהוֹשִֽׁיעַ׃ From Minḥah of Shəmini Atzéret thru Shaḥarit of the first day of Pésaḥ: מַשִּׁיבֶה הָרֽוּחַ וּמוֹרִידֶה הַגָּֽשֶׁם׃ At all other times: מוֹרִידֶה הַטָּל׃ At all times continue: מְכַלְכֶּֽלֶה חַיּוֹל בְּחֶֽסֶד מְחַיֶּת מֵתוֹל בְּרַחֲמִים רַבִּים סוֹמֶֽכֶה נוֹפְלוֹל וְרוֹפֵֽאַה חוֹלוֹל וּמַתִּירֶה אַסוּרוֹל וּמְקַיֶּֽמֶה אֱמוּנָתֶהּ לִישֵׁנוֹל עָפָר׃ מִי כָמֽוֹךֶ בַּעֲלֶת גְּבוּרוֹת וּמִי דּֽוֹמֶת לָּךְ גּוֹבֶֽרֶה מְמִיתֶה וּמְחַיֶּת וּמַצְמִיחֶה יְשׁוּעָה׃ וְנֶאֱמֶֽנֶה אַתֶּה לְהַחֲיוֹת מֵתוֹל׃ בְּרוּכֶה אַתֶּה יהוה מְחַיֶּת הַמֵּתוֹל׃ Ateh giboreh lə’olam adani məḥayet meitol ateh rabeh ləhoshí’a. From Minḥah of Shəmini Atzéret thru Shaḥarit of the first day of Pésaḥ: Mashiveh harú’aḥ umorideh hagáshem. At all other times: Morideh hatal. At all times continue: Məkhalkéleh ḥayol bəḥésed məḥayet meitol bəraḥamim rabim somékheh nofəlol vəroféiah ḥolol umatireh asurol umqayémeh emunateh lisheinol afar. Mi khamókhe ba’alet gəvurot umi dómet lakh govéreh məmiteh umḥayet umatzmiḥeh yəshu’ah. Vəne’eméneh ateh ləhaḥayot meitol. Bərukheh ateh SHƏMOTEH məḥayet hameitol. You are powerful forever, my Foundation! Making the dead live, You abound in liberation. From Minḥah of Shəmini Atzéret thru Shaḥarit of the first day of Pésaḥ: Voi makes the wind blow and the rain descend. At all other times: Voi makes the dew descend. At all times continue: Voi keeps the living going with loyalty, makes the dead live with abounding compassion! Voi shores up those who sink down and heals the sick and releases the imprisoned and keeps Voix faith with those sleeping in dust. Who is like You, most primary Dom! And who can compare to You? The One Who overpowers, causing death and causing life, and making liberation sprout forth. And You are faithful in making the dead live. Blessed are You, MANY-NAMED ONE, Who makes the dead live. 3. Sanctification of the Name During Ma’ariv, and when praying individually during other services, pray this paragraph and then continue with the fourth blessing, the Sanctification of the Day. During the Shaḥarit or Minḥah repetition of haTəfilah, or if praying the first three blessings collectively, omit this paragraph and continue with the appropriate Qədushah below instead. אַתֶּה קְדוֹשֶׁה וְשִׁמְךֶ קָדוֹשׁ וּקְדוֹשׁוֹלֶֽיךֶ בְּכׇל יוֹם יְהַלְלֽוּךֶ סֶּֽלָה׃ בְּרוּכֶה אַתֶּה יהוה הָאֵל הַקְּדוֹשֶׁה׃ Ateh qədosheh vəshimkhe qadosh uqdosholéikhe bəkhol yom yəhaləhúkhe sélah. Bərukheh ateh SHƏMOTEH ha’Eil haqədosheh. You are Holy and Your Name is Holy and every day Your holy ones will praise You — selah! Blessed are You, MANY-NAMED ONE, the Holy God. Continue with the Sanctification of the Day (line 6,936). Qədushah for Shaḥarit: During the repetition of haTəfilah, or if praying the first three blessings collectively, include this blessing during Shaḥarit. (Some stand (or continue standing) here with their feet close together (imitating the stance of the angels described in the prophetic visions quoted in this blessing), rising onto their toes at the points marked by asterisks.) The congregation, followed by the leader: נְקַדֵּשׁ אֶת שִׁמְךֶ בָּעוֹלָם כְּשֵׁם שֶׁמַּקְדִּישׁוֹל אוֹתוֹ בִּשְׁמֵי מָרוֹם כַּכָּתוּב עַל יַד נְבִיאֶֽךֶ׃ וְקָרְאֶה זֶת אֶל־זֶת וְאָמְרֶה The congregation, followed by the leader: ‏*קְדוֹשֶׁה *קְדוֹשֶׁה *קְדוֹשֶׁה יהוה צְבָאוֹת מְלֹא כׇל־הָאָֽרֶץ כְּבוֹדֶהּ׃ אָז בְּקוֹל רַֽעַשׁ גָּדוֹל אַדִּיר וְחָזָק מַשְׁמִיעוֹל קוֹל מִתְנַשְּׂאוֹל לְעֻמַּת שְׂרָפוֹל לְעֻמָּתָל בָּרוּךְ יֹאמֵֽרוֹל׃ The congregation, followed by the leader: ‏*בָּרוּךְ כְּבוֹד־יהוה מִמְּקוֹמֶהּ׃ מִמְּקוֹמְךֶ חַיֵּֽינוּ תוֹפִֽיעֶה וְתִפְנֶת אֵלֵֽינוּ כִּי מְחַכּוֹל אֲנַֽחְנוּ לָךְ׃ מָתַי תִּפְנֶת אֶל־עוֹלָם׃ בְּקָרוֹב בְּיָמֵֽינוּ לְעוֹלָם וָעֶד תִּשְׁכְּנֶה׃ תִּתְגַּדְּלֶה וְתִתְקַדְּשֶׁה בְּתוֹךְ יְרוּשָׁלַֽיִם עִירךֶ וּבְכׇל מָקוֹם שֶׁשּׁוֹכֵן עַמְּךֶ לְדוֹר וָדוֹר וּלְנֵֽצַח נְצָחִים׃ וְלִבֵּֽנוּ יֵדַע אֶת־תּוֹרַתֶֽךֶ כַּדָּבָר הָאָמוּר בְּשִׁירֵי עֻזֶּֽךֶ עַל יְדֵי דָוִד בְּסֵֽפֶר תְּהִלִּים׃ The congregation, followed by the leader: ‏*יִגְאֶת יהוה לְעוֹלָם אֱלֹהֵֽיךָ עַמִּי לְדֹר וָדֹר הַלְלוּיָהּ׃ The leader concludes: לְדוֹר וָדוֹר נַגִיד גׇּדְלֶֽךֶ וּלְנֵֽצַח נְצָחִים קְדוּשָּׁתְךֶ נַקְדִּישׁ וְשִׁבְחֲךֶ אֱלֹהֵֽינוּ מִמֶּֽנוּ לֹא יָמוּשׁ לְעוֹלָם וָעֶד כִּי אֵל מוֹפֶֽתֶה גְּדוֹלֶה וּקְדוֹשֶׁה אָֽתֶּה׃ בְּרוּכֶה אַתֶּה יהוה הָאֵל הַקְּדוֹשֶׁה׃ The congregation, followed by the leader: Nəqadeish et shimkhe ba’olam kəsheim shemaqdishol oto bishmei marom kakatuv al yad nəvi’ékhe. Vəqarə’eh zet el zet və’aməreh The congregation, followed by the leader: *Qədosheh *qədosheh *qədosheh SHƏMOTEH tzəva’ot məlo khol ha’áretz kəvodeh. Az bəqol rá’ash gadol adir vəḥazaq mashmi’ol qol mitnasə’ol lə’umat sərafol lə’umatal barukh yoméirol. The congregation, followed by the leader: *Barukh kəvod SHƏMOTEH miməqomeh. Miməqoməkhe ḥayéinu tofí’eh vətifnet eiléinu ki məḥakol anáḥnu lakh. Matai tifnet el olam. Bəqarov bəyaméinu le’olam va’ed tishkəneh. Titgadəleh vətitqadəsheh bətokh Yərushaláyim irkhe uvkhol maqom sheshokhein aməkhe lədor vador ulnéitzaḥ nətzaḥim. Vəlibéinu yeida et Toratékhe kadavar ha’amur bəshirei uzékhe al yədei David bəSéifer Təhilim. The congregation, followed by the leader: *Yig’et SHƏMOTEH lə’olam Elohéikha ami lədor vador haləluyah. The leader concludes: Lədor vador nagid godlékhe ulnéitzaḥ nətzaḥim qədushatəkhe naqdish vəshivḥakhe Elohéinu miménu lo yamush le’olam va’ed ki Eil moféteh gədoleh uqdosheh áteh. Bərukheh ateh SHƏMOTEH ha’Eil haqədosheh. The congregation, followed by the leader: We will make Your name Holy in the world as they make it Holy in Heaven above, as was written by the hand of Your prophet: “And each [angel] called out to the others and said, The congregation, followed by the leader: ‘*Holy, *Holy, *Holy is the MANY-NAMED ONE of hosts! The fullness of all the Earth is Voix glory!’” (Yəshayáhu 6:3) Then with their voice — a mighty, glorious, and strong noise — they make their voice heard and raise themselves opposite the serafs; opposite the serafs, they will thunder “Blessed!”: The congregation, followed by the leader: “*Blessed is the Glory of the MANY-NAMED ONE from Voix place!” (Yəḥezqeil 3:12) From Your place, our Life, appear! And turn towards us, for we are waiting for you. When will You turn towards the world? Soon and in our days may you dwell here forever! You will be magnified and sanctified in the heart of Yərushaláyim, Your city, and in every place in which Your people dwell, from generation to generation and for eternity of eternities. And our hearts will know Your teaching according to the line recorded in the psalms of Your strength by the hands of David, in the Book of Praises: The congregation, followed by the leader: “*May the MANY-NAMED ONE be exalted forever! Your God, my people, from generation to generation. Praise YAH!” (Psalm 146:10) The leader concludes: From generation to generation we will bring news of Your greatness, and for eternity of eternities we’ll make Holy Your Holiness, and Your praise, our God, won’t depart from us, not ever. For, God, a great and Holy miracle are You! Blessed are You, MANY-NAMED ONE, the Holy God. Continue with the Sanctification of the Day (line 6,936). (In many communities, if haTəfilah is being repeated, members of the congregation who have been standing sit for the rest of the blessings.) Qədushah for Minḥah: During the repetition of haTəfilah, or if praying the first three blessings collectively, include this blessing during Minḥah. (Some stand (or continue standing) here with their feet close together (imitating the stance of the angels described in the prophetic visions quoted in this blessing), rising onto their toes at the points marked by asterisks.) The congregation, followed by the leader: נְקַדֵּשׁ אֶת שִׁמְךֶ בָּעוֹלָם כְּשֵׁם שְׁמַּקְדִּישׁוֹל אוֹתוֹ בִּשְׁמֵי מָרוֹם כַּכָּתוּב עַל יַד נְבִיאֶֽךֶ׃ וְקָרְאֶה זֶת אֶל־זֶת וְאָמְרֶה The congregation, followed by the leader: ‏*קְדוֹשֶׁה *קְדוֹשֶׁה *קְדוֹשֶׁה יהוה צְבָעוֹת מְלֹא כׇל־הָאָֽרֶץ כְּבוֹדֶהּ׃ לְעֻמָּתָל בָּרוּךְ יֹאמֵֽרוֹל׃ The congregation, followed by the leader: ‏*בָּרוּךְ כְּבוֹד־יהוה מִמְּקוֹמֶהּ׃ וּבְדִבְרֵי קׇדְשְׁךֶ כָּתוּב לֵאמֹר׃ The congregation, followed by the leader: ‏*יִגְאֶת יהוה לְעוֹלָם אֱלֹהֵֽיךָ עַמִּי לְדֹר וָדֹר הַלְלוּיָהּ׃ The leader concludes: לְדוֹר וָדוֹר נַגִיד גׇּדְלֶֽךֶ וּלְנֵֽצַח נְצָחִים קְדוּשָּׁתְךֶ נַקְדִּישׁ וְשִׁבְחֲךֶ אֱלֹהֵֽינוּ מִמֶּֽנוּ לֹא יָמוּשׁ לְעוֹלָם וָעֶד כִּי אֵל מוֹפֶֽתֶה גְּדוֹלֶה וּקְדוֹשֶׁה אָֽתֶּה׃ בְּרוּכֶה אַתֶּה יהוה הָאֵל הַקְּדוֹשֶׁה׃ The congregation, followed by the leader: Nəqadeish et shimkhe ba’olam kəsheim shemaqdishol oto bishmei marom kakatuv al yad nəvi’ékhe. Vəqarə’eh zet el zet və’aməreh The congregation, followed by the leader: *Qədosheh *qədosheh *qədosheh SHƏMOTEH tzəva’ot məlo khol ha’áretz kəvodeh. Lə’umatal barukh yoméirol. The congregation, followed by the leader: *Barukh kəvod SHƏMOTEH miməqomeh. Uvdivrei qodshəkhe katuv leimor. The congregation, followed by the leader: *Yig’et SHƏMOTEH lə’olam Elohéikha ami lədor vador haləluyah. The leader concludes: Lədor vador nagid godlékhe ulnéitzaḥ nətzaḥim qədushatəkhe naqdish vəshivḥakhe Elohéinu miménu lo yamush le’olam va’ed ki Eil moféteh gədoleh uqdosheh áteh. Bərukheh ateh SHƏMOTEH ha’Eil haqədosheh. The congregation, followed by the leader: We will make Your name Holy in the world as they make it Holy in Heaven above, as was written by the hand of Your prophet: “And each [angel] called out to the others and said, The congregation, followed by the leader: ‘*Holy, *Holy, *Holy is the MANY-NAMED ONE of hosts! The fullness of all the Earth is Voix glory!’” (Yəshayáhu 6:3) Those opposite the serafs will thunder “Blessed!”: The congregation, followed by the leader: “*Blessed is the Glory of the MANY-NAMED ONE from Voix place!” (Yəḥezqeil 3:12) And in the words of Your Holiness, it is written, saying: The congregation, followed by the leader: “*May the MANY-NAMED ONE be exalted forever! Your God, my people, from generation to generation. Praise YAH!” (Psalm 146:10) The leader concludes: From generation to generation we will bring news of Your greatness, and for eternity of eternities we’ll make Holy Your Holiness, and Your praise, our God, won’t depart from us, not ever. For, God, a great and Holy miracle are You! Blessed are You, MANY-NAMED ONE, the Holy God. Continue with the Sanctification of the Day. (In many communities, if haTəfilah is being repeated, members of the congregation who have been standing sit for the rest of the blessings.) 4. Sanctification of the Day Simḥat Torah is listed separately here to acknowledge that “the second day of Shəmini Atzéret” has become a distinct holiday, the Diaspora’s gift to the liturgical calendar. Those preferring the traditional liturgy should pray the line for Shəmini Atzéret instead. On Shabbat, add the words in parentheses. אַתֶּה קִבַּלְתֶּֽנוּ מִכׇּל הָעַמִּים אָהַֽבְתֶּ אוֹתָֽנוּ וְרָצִֽיתֶ בָּֽנוּ וְלִמַּדְתֶּֽנוּ בְּכׇל הַלְּשׁוֹנוֹת וְקִדַּשְׁתֶּֽנוּ בְּמִצְוֺתֶֽיךֶ וְקֵרַבְתֶּֽנוּ חַיֵּֽינוּ לַעֲבוֹדָתֶֽךֶ וְשִׁמְךֶ הַגָּדוֹל וְהַקָּדוֹשׁ עָלֵֽינוּ קָרָֽאתֶ׃ On Saturday evening add: וַתּוֹדִיעֹֽנוּ יהוה אֱלֹהֵֽינוּ אֶת מִשְׁפְּטֵי צִדְקֶֽךֶ וַתְּלַמְּדֹֽנוּ לַעֲשׂוֹת חֻקֵּי רְצוֹנֶֽךֶ וַתִּתְּנֶה לָֽנוּ יהוה אֱלֹהֵֽינוּ מִשְׁפָּטִים שַׁפִּירִים וְתוֹרַת אֱמֶת חֻקִּים וּמִצְוֺת טוֹבִים וַתַּנְחִילֹֽנוּ זְמַנֵּי שָׂשׂוֹן וּמוֹעֲדֵי קֹֽדֶשׁ וְחַגֵּי בְרָכָה וַתּוֹרִישֹֽׁנוּ קְדֻשַׁת שַׁבָּת וּכְבוֹד מוֹעֵד וְחֲגִיגַת הָרֶֽגֶל׃ וַתְּבַדְּלֶה יהוה אֱלֹהֵֽינוּ בֵּין קֹֽדֶשׁ לְחֹל בֵּין אוֹר לְחֹֽשֶׁךְ בֵּין שְׁתִיקָה לְקוֹלִים בֵּין יוֹם הַשְּׁבִיעִי לְשֵֽׁשֶׁת יְמֵי הַמַּעֲשֶׁה׃ בֵּין קְדֻשַּׁת שַַׁבָּת לִקְדֻשַּׁת יוֹם טוֹב הִבְדַּֽלְתֶּ וְאֶת יוֹם הַשְּׁבִיעִי מִשֵּֽׁשֶׁת יְמֵי הַמַּעֲשֶׂה קִדַּֽשְׁתֶּ׃ הִבְדַּֽלְתֶּ וְקִדַּֽשְׁתֶּ אֶת עַמְּךֶ יִשְׂרָאֵל בִּקְדֻשָּׁתֶֽךֶ׃ At all times continue: וַתִּתְּנֶה לָֽנוּ יהוה אֱלֹהֵֽינוּ בְּאַהֲבָה ‏(שַׁבָּתוֹת לִמְנוּחָה וּ)מוֹעֲדִים לְשִׂמְחָה חַגִּים וּזְמַנִּים לְשָׂשׂוֹן ‏אֶת יוֹם (הַשַּׁבָּת ההַזֶּה וְאֶת יוֹם) On Pésaḥ: חַג הַמַּצּוֹת הַזֶּה זְמַן חֵרוּתֵֽנוּ On Shavu’ot: חַג הַשָּׁבוּעוֹת הַזֶּה זְמַן מַתַּן תּוֹרָתֵֽנוּ On Sukot: חַג הַסֻּכּוֹת הַזֶּה זְמַן שִׂמְחָתֵֽנוּ On Shəmini Atzéret: הַשְּׁמִינִי חַג הָעֲצֶֽרֶת הַזֶּה זְמַן שִׂמְחָתֵֽנוּ On Simḥat Torah, when observed as an independent Festival: חַג שִׂמְחַת הַתּוֹרָה הַזֶּה זְמַן שִׂמְחָתֵֽנוּ At all times continue: ‏(בְּאַהֲבָה) מִקְרָא קֹֽדֶשׁ זֵֽכֶר לִיצִיאַת מִצְרָֽיִם׃ אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ יַעֲלֶה וְיָבֹא וְיַגִּֽיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע וְיִפָּקֵד וְיִזָּכֵר זִכְרוֹנֵֽנוּ וּפִקְדוֹנֵֽנוּ וְזִכְרוֹן אִבוֹלֵֽינוּ וְזִכְרוֹן הָעוֹלָם הַטּוֹב שֶׁחָלַֽמְנוּ וְזִכְרוֹן יְרוּשָׁלַֽיִם עִיר קׇדְשֶֽׁךֶ וְזִכְרוֹן כׇל עַמְּךֶ בֵּית יִשְׂרָאֵל לְפָנֶֽיךֶ לִפְלֵיטָה לְטוֹבָה לְחֵן וּלְחֶֽסֶד וּלְרַחֲמִים לְחֵיִּים וּלְשָׁלוֹם On Pésaḥ: בְּיוֹם חַג הַמַּצּוֹת הַזֶּה׃ On Shavu’ot: בְּיוֹם חַג הַשָּׁבוּעוֹת הַזֶּה׃ On Sukot: בְּיוֹם חַג הַסֻּכּוֹת הַזֶּה׃ On Shəmini Atzéret: בְּיוֹם שְׁמִינִי חַג הָעֲצֶֽרֶת הַזֶּה׃ On Simḥat Torah, when observed as an independent Festival: בְּיוֹם חַג שִׂמְחַת הַתּוֹרָה הַזֶּה׃ At all times continue: זִכְרֹֽנוּ יהוה אֱלָהֵֽנוּ בּוֹ לְטוֹבָה וּפִקְדֹֽנוּ בוֹ לִבְרָכָה וְהוֹשִׁיעֹֽנוּ בוֹ לְחַיִּים׃ וּבִדְבַר יְשׁוּעָה וְרַחֲמִים חֽוּסֶה וְחׇנֹּֽנוּ רַחֲמֶה עָלֵֽינוּ וְהוֹשִׁיעֹֽנוּ כִּי אֵלֶֽיךֶ חַיֵּֽינוּ כִּי אֵל שׁוֹמֶֽרֶה חַנּוּנֶה וְרַחוּמֶה אָֽתֶּה׃ וְהַשִּׂיאֹֽנוּ יהוה אֱלֹהֵֽינוּ אֶת בִּרְכַּת מוֹעֲדֶֽיךֶ לְחַיִּים וּלְשָׁלוֹם לְשִׂמְחָה וּלְשָׂשׂוֹן כַּאֲשֶׁר רָצִֽיתֶ וְאָמַֽרְתֶּ לְבָרְכֵֽנוּ׃ ‏(אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ רְצֶת בִּמְנוּחָתֵֽנוּ) קַדְּשֹֽׁנוּ בְּמִצְוֺתֶֽיךֶ וּתְּנֶה חֶלְקֵֽנוּ בְּתוֹרָתֶֽךֶ שַׂבְּעֹֽנוּ מִטּוּבֶֽךֶ וְשַׂמְּחֹֽנוּ בִּישׁוּעָתֶֽךֶ׃ וְטַהֲרֶה לִבֵּֽנוּ לְעׇבְדְּךֶ בֶּאֱמֶת וְהַנְחִילֹֽנוּ יהוה אֱלֹהֵֽינוּ ‏(בְּאַהֲבָה וּבְרָצוֹן) בְּשִׂמְחָה וּבְשָׂשׂוֹן ‏(שַׁבַּת וּ)מוֹעֲדֵי קׇדְשֶֽׁךֶ וְיִשְׂמְחוֹל בְּךֶ יִשְׂרָאֵל מְקַדְּשׁוֹל שְׁמֶֽךֶ׃ בְּרוּכֶה אַתֶּה יהוה מְקַדֶּֽשֶׁה (הַשַּׁבָּת וְ)יִשְׂרָאֵל וְהַזְּמַנִּים׃ Ateh qibalténu mikol ha’amim ahávte otánu vəratzíte bánu vəlimadténu bəkhol haləshonot vəqidashténu bəmitzvotéikhe vəqeiravténu ḥayéinu la’avodatékhe vəshimkhe hagadol vəhaqadosh aléinu qaráte. On Saturday evening add: Vatodiónu SHƏMOTEH Elohéinu et mishpətei tzidqékhe vatəlamədónu la’asot ḥuqei rətzonékhe vatitəneh lánu SHƏMOTEH Elohéinu mishpatim shapirim vətorat emet ḥuqim umitzvot tovim vatanḥilónu zəmanei sason umo’adei qódesh vəḥagei vərakhah vatorishónu qədushat Shabat ukhvod mo’eid vəḥagigat haréigel. Vatəvadəleh SHƏMOTEH Elohéinu bein qódesh ləḥol bein or ləḥóshekh bein shətiqah ləqolim bein yom hashəvi’i ləshéishet yəmei hama’aseh. Bein qədushat Shabat liqdushat yom tov hivdálte və’et yom hashəvi’i mishéishet yəmei hama’aseh qidáshte. Hivdálte vəqidáshte et aməkhe Yisra’eil biqdushatékhe. At all times continue: Vatitəneh lánu SHƏMOTEH Elohéinu bə’ahavah (Shabatot limnuḥah u)mo’adim ləsimḥah ḥagim uzmanim ləsason et yom (haShabat hazeh və’et yom) On Pésaḥ: Ḥag haMatzot hazeh zəman ḥeirutéinu On Shavu’ot: Ḥag haShavu’ot hazeh zəman matan Toratéinu On Sukot: Ḥag haSukot hazeh zəman simḥatéinu On Shəmini Atzéret: haShəmini Ḥag ha’Atzéret hazeh zəman simḥatéinu On Simḥat Torah, when observed as an independent Festival: Ḥag Simḥat haTorah hazeh zəman simḥatéinu At all times continue: (bə’ahavah) miqra qódesh zéikher litzi’at Mitzráyim. Elohéinu vEilohei ivoléinu ya’aleh vəyavo vəyagí’a vəyeira’eh vəyeiratzeh vəyishama vəyipaqeid vəyizakheir zikhronéinu ufiqdonéinu vəzikhron ivoléinu vəzikhron ha’olam hatov sheḥalámnu vəzikhron Yərushaláyim ir qodshékhe vəzikhron kol aməkhe beit Yisra’eil ləfanéikhe lifleitah lətovah ləḥein ulḥésed ulraḥamim ləḥayim uləshalom On Pésaḥ: bəyom Ḥag haMatzot hazeh. On Shavu’ot: bəyom Ḥag haShavu’ot hazeh. On Sukot: bəyom Ḥag haSukot hazeh. On Shəmini Atzéret: bəyom Shəmini Ḥag ha’Atzéret hazeh. On Simḥat Torah, when observed as an independent Festival: bəyom Ḥag Simḥat haTorah hazeh. At all times continue: Zikhrónu SHƏMOTEH Elohéinu bo lətovah ufiqdónu vo livrakhah vəhoshiónu vo ləḥayim. Uvidvar yəshu’ah vəraḥamim ḥúseh vəḥonónu raḥameh aléinu vəhoshi’ónu ki eiléikhe ḥayéinu ki Eil shoméreh ḥanuneh vəraḥumeh áteh. Vəhasi’ónu SHƏMOTEH Elohéinu et birkat mo’adéikhe ləḥayim ulshalom ləsimḥah ulsason ka’asher ratzíte və’amárte ləvarəkhéinu. (Elohéinu vEilohei ivoléinu rətzet bimnuḥatéinu) qadəshónu bəmitzvotéikhe utəneh ḥelqéinu bəToratékhe sabə’ónu mituvékhe vəsaməḥónu bishu’atékhe. vətahareh libéinu lə’ovdəkhe be’emet vəhanḥilónu SHƏMOTEH Elohéinu (bə’ahavah uvratzon) bəsimḥah uvsason (Shabat u)mo’adei qodshékhe vəyisməḥol bəkhe Yisra’eil məqadəshol shəmékhe. Bərukheh ateh SHƏMOTEH məqadésheh (haShabat və)Yisra’eil vəhazəmanim. You have welcomed us from all peoples; You have loved us and You have wanted us and You have taught us in all languages and You have made us Holy with Your commandments and You, our Life, have brought us close to Your service and Your great and Holy Name You have invoked over us. On Saturday evening add: And You made known to us, MANY-NAMED ONE, our God, the rules of Your justice, and You taught us to do the laws of Your will. And You gave us, MANY-NAMED ONE, our God, pleasing rules and true instruction, laws and good commandments. And You made us inherit seasons of joy and times of Holiness and Festivals of blessing. And You bestowed on us the Holiness of Shabbat and the glory of the Season and the celebration of the Pilgrimage. And You divided, MANY-NAMED ONE, our God, between Holy and ordinary, between light and darkness, between silence and sounds, between the seventh day and the six days of working. Between the Holiness of Shabbat and the Holiness of the Festival You divided, and the seventh day You made Holier than the six days of working. You divided and made Holy Your people, Yisra’eil, with Your holiness. At all times continue: And You gave us, MANY-NAMED ONE, our God, in love, (Sabbaths for rest and) times for joy, Festivals and seasons for rejoicing: this day of (Shabbat and this day of) On Pésaḥ: the Festival of Matzot, season of our Freedom, On Shavu’ot: the Festival of Shavu’ot, season of the gift of our Torah, On Sukot: the Festival of Sukot, season of our Joy, On Shəmini Atzéret: the Festival of Shəmini Atzéret, season of our Joy, On Simḥat Torah, when observed as an independent Festival: the Festival of Simḥat Torah, season of our Joy, At all times continue: (in love,) a holy convocation, a remembrance of going out from Egypt! Our God and God of our forebears, may there arise and arrive and reach and be seen and be wanted and be attended to and be counted and be remembered the memory of us and our surety, and the memory of our forebears, and the memory of the good world we dreamed of, and the memory of Yərushaláyim, the city of Your Holiness, and the memory of all Your people, the House of Yisra’eil, before You for refuge, for goodness, for grace and for lovingkindness and for compassion and for life and for peace On Pésaḥ: on this day of the Festival of Matzot. On Shavu’ot: on this day of the Festival of Shavu’ot. On Sukot: on this day of the Festival of Sukot. On Shəmini Atzéret: on this day of the Festival of Shəmini Atzéret. On Simḥat Torah, when observed as an independent Festival: on this day of the Festival of Simḥat Torah. At all times continue: Remember us on it, MANY-NAMED ONE, our God, for goodness, and take stock of us on it for blessing and liberate us on it for life. And with a word of liberation and compassion spare and be gracious to us, have compassion for us and liberate us. For our lives are turned towards You, for a guarding God, merciful and compassionate, are You! And wed to us, MANY-NAMED ONE, our God, the blessing of Your appointed times for Life and for Peace, for Joy and for Rejoicing as You wanted and promised to bless us. (Our God and God of our forebears, want our rest!) Make us Holy with Your mitzvot! And grant our portion in Your Torah! Sate us from Your goodness! And make us glad with Your liberation! And purify our hearts to serve You with truth, and let us inherit, MANY-NAMED ONE, our God, (with love and with favor,) with joy and with rejoicing, Your Holy (Shabbat and) appointed times. And in You may Yisra’eil rejoice, who make Your name Holy. Blessed are You, MANY-NAMED ONE, Who makes (Shabbat and) Yisra’eil and the seasons Holy. 5. Service רְצֶת יהוה אֱלֹהֵֽינוּ בְּעַמְּךֶ יְשְׂרָאֵל וּבִתְפִלָּתָל וְהָשִֽׁיבֶה אֶת צִדְקָתְךֶ לַחֲדַר לִבֵּֽנוּ וְחַסְדֵי יִשְׂרָאֵל וּתְפִלָּתָל בְּאַהֲבָה תְקַבְּלֶה בְּרָצוֹן וּתְהִי לְרָצוֹן תָּמִיד עֲבוֹדַת יִשְׂרָאֵל עַמֶּֽךֶ׃ וְתָבִיא עֲבוֹדַת חַיֵּֽינוּ אֶת קׇדְשְׁךֶ בָּעוֹלָם׃ בְּרוּכֶה אַתֶּה יהוה הַמְּמַלֵּֽאַה אֶת הָעוֹלָם בִּקְדוּשָּׁה׃ Rətzet SHƏMOTEH Elohéinu bə’aməkhe Yisra’eil uvitfilatal vəhashíveh et tzidqatəkhe laḥadar libéinu vəḥasdei Yisra’eil utfilatal bə’ahavah təqabəleh bəratzon uthi ləratzon tamid avodat Yisra’eil amékhe. Vətavi avodat ḥayéinu et qodshəkhe ba’olam. Bərukheh ateh SHƏMOTEH haməmaléi’ah et ha’olam biqdushah. Want, MANY-NAMED ONE, our God, Your people, Yisra’eil, as well as their prayer, and return Your righteousness to the inner sanctum of our heart. And the good deeds of Yisra’eil and their prayer You will accept with love and favor, and may eternally favored be the service of Yisra’eil, Your people. And may the service of our lives bring Your Holiness into the world. Blessed are You, MANY-NAMED ONE, Who fills the world with Holiness. 6. Gratitude (Some bow here.) מוֹדוֹל אֲנַֽחְנוּ לָךְ שֶׁאַתֶּה הֶא יהוה אֱלָהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ לְעוֹלָם וָעֶד׃ צוּר חַיֵּֽינוּ מָגֵן יִשְׁעֵֽנוּ אַתֶּה הֶא לְדוֹר וָדוֹר׃ נוֹדֶה לְּךֶ וּנְסַפֵּר תְּהִלָּתֶֽךֶ עַל חַיֵּֽינוּ הַמְּסוּרִים בְּיָדֶֽךֶ וְעַל נִשְׁמוֹתֵֽינוּ הַפְּקוּדוֹת לָךְ וְעַל נִסֶּֽיךֶ שֶׁבְּכׇל יוֹם עִמָּֽנוּ וְעַל נִפְלְאוֹתֶֽיךֶ וְטוֹבוֹתֶֽיךֶ שֶׁבְּכׇל עֵת עֶֽרֶב וָבֹֽקֶר וְצׇהֳרָֽיִם׃ הַטּוֹבֶה כִּי לֹא כָלוּ רַחֲמֶֽיךֶ הַמְרַחֶֽמֶה כִּי לֹא תַֽמּוּ חֲסָדֶֽיךֶ מֵעוֹלָם קִוִּֽינוּ לָךְ׃ During the repetition of haTəfilah, some pray this paragraph individually while the leader prays the paragraph above. (Some lean forward in their seats from the beginning of this paragraph until the Divine Name.) מוֹדוֹל אֲנַֽחְנוּ לָךְ שָׁאַתֶּה הֶא יהוה אֶלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ אֱלֹהֵי יִשְׂרָאֵל יוֹצֶרֵֽנוּ יוֹצֶֽרֵה בְּרֵאשִׁית׃ בְּרָכוֹת וְהוֹדָאוֹת לְשִׁמְךֶ הַגָּדוֹל וְהַקָּדוֹשׁ עַל שֶׁהֶחֱיִיתֶֽנוּ וְקִיַּמְתֶּֽנוּ׃ כֵּן תְּחַיֹּֽנוּ וּתְקַיְּמֹֽנוּ וְתוֹבִֽילֶה כַּוָּנוֹתֵֽינוּ לְמִצְוֺת קׇדְשֶֽׁךֶ לִשְׁמֹר חֻקֶּֽיךֶ וְלַעֲשׂוֹת רְצוֹנֶֽךֶ וּלְעׇבְדְּךֶ בְּלֵבָב שָׁלֵם עַל שֶׁאֲנַֽחְנוּ מוֹדוֹל לָךְ׃ בְּרוּכֶה אֵל הַהוֹדָאוֹת׃ The individual prayer and the repetition conclude: וְעַל כֻּלָּם יִתְבָּרַךְ וְיִתְרוֹמַם שִׁמְךֶ חַיֵּֽינוּ תָּמִיד לְעוֹלָם וָעֶד׃ וְכׇל חַיּוֹלֵֽיךֶ יוֹדֽוּךֶ סֶּֽלָה וִיהַלְלוֹל אֶת שִׁמְךֶ בֶּאֱמֶת הַאֵל יְשׁוּעָתֵֽנוּ וְעֶזְרָתֵֽנוּ סֶֽלָה׃ (Some bow here.) בְּרוּכֶה אַתֶּה יהוה הַטּוֹבֶה שִׁמְךֶ וּלְךֶ נָאֶת לְהוֹדוֹת׃ (Some bow here.) Modol anáḥnu lakh she’ateh he SHƏMOTEH Elohéinu vEilohei ivoléinu lə’olam va’ed. Tzur ḥayéinu magein yish’éinu ateh he lədor vador. Nodeh ləkhe unsapeir təhilatékhe al ḥayéinu haməsurim bəyadékhe və’al nishmotéinu hapəqudot lakh və’al niséikhe shebəkhol yom imánu və’al niflə’otéikhe vətovotéikhe shebəkhol eit érev vavóker vətzohoráyim. Hatoveh ki lo khalu raḥaméikhe hamraḥémeh ki lo támu ḥasadéikde mei’olam qivínu lakh. During the repetition of haTəfilah, some pray this paragraph individually while the leader prays the paragraph above. (Some lean forward in their seats from the beginning of this paragraph until the Divine Name.) Modol anáḥnu lakh sha’ateh he SHƏMOTEH Elohéinu vEilohei ivoléinu Elohei Yisra’eil yotzeréinu yotzéreih bəreishit. Bərakhot vəhoda’ot ləshimkhe hagadol vəhaqadosh al sheheḥeyiténu vəqiyamténu. Kein təḥayónu utqayəmónu vətovíleh kavanotéinu ləmitzvot qodshékhe lishmor ḥuqéikhe vəla’asot rətzonékhe ul’ovdəkhe bəleivav shaleim. al she’anáḥnu modol lakh. Bərukheh Eil hahoda’ot. The individual prayer and the repetition conclude: Və’al kulam yitbarakh vəyitromam shimkhe ḥayéinu tamid lə’olam va’ed. Vəkhol ḥayoléikhe yodúkhe sélah vihaləlol et shimkhe be’emet ha’Eil yəshu’atéinu və’ezratéinu sélah. (Some bow here.) Bərukheh ateh SHƏMOTEH hatoveh shimkhe ulkhe na’et ləhodot. (Some bow here.) We thank You, since You are Voi, the MANY-NAMED ONE, our God and God of our forebears forever and ever. The Rock of our lives, the Shield of our liberation, You are Voi from generation to generation. We thank You! We recount Your praise for our lives entrusted into Your hand and for our souls deposited with You and for Your miracles that are with us every day and for Your wonders and good things which are at every time, evening and morning and noon. The Good One! For Your compassion is never finished. The Compassionate One! For Your lovingkindness is never complete. Without limit we put our hope in You. During the repetition of haTəfilah, some pray this paragraph individually while the leader prays the paragraph above. (Some lean forward in their seats from the beginning of this paragraph until the Divine Name.) We thank You, since You are Voi, the MANY-NAMED ONE, our God and God of our forebears, God of Yisra’eil, our Fashioner, Fashioner of creation. Blessings and thanks to Your great and Holy Name because You have made us live and preserved us! Thus may You make us live and preserve us and lead our intentions to Your Holy commandments, to guard Your laws, and to do Your will and to serve You with a whole heart because we thank You. Blessed is the God of thanks! The individual prayer and the repetition conclude: And for all these things may Your Name be blessed and exalted, our Life, always, forever and ever. And all Your living things will thank You — selah! — and praise Your name in Truth, God of our liberation and our hope — selah! (Some bow here.) Blessed are You, MANY-NAMED ONE; Your Name is “The Good One” and to You it is fitting to give thanks. 7. Peace During Ma’ariv and Minḥah: שָׁלוֹם רָב עַל יִשְׂרָאֵל עַמְּךֶ וְעַל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵּבֵל תָּשִֽׂימֶה לְעוֹלָם כִּי אַתֶּה הֶא יוֹצֶֽרֶה אֶֽדֶן לְכׇל הַשָּׁלוֹם׃ וְטוֹב בְּעֵינֶֽיךֶ לְבָרֵךְ אֶת עַמְּךֶ יִשְׂרָאֵל וְאֶת עַם פַּלֶשְׂתִּינָה וְאֶת כׇּל הָעַמִּים בְּכׇל עֵת וּבְכׇל שָׁעָה בִּשְׁלוֹמֶֽךֶ׃ בְּרוּכֶה אַתֶּה יהוה הַמְבָרֶֽכֶה אֶת עַמֶּהּ יִשְׂרָאֶל וְאֶת עַם פַּלֶשְׂתִּינָה וְאֶת כׇּל הָעַמִּים בַּשָּׁלוֹם׃ Shalom rav al Yisra’eil aməkhe və’al Palestinah və’al kol yoshəvol teiveil tasímeh lə’olam ki ateh he yotzéreh éden ləkhol hashalom. Vətov bə’einéikhe ləvareikh et aməkhe Yisra’eil və’et am Palestinah və’et kol ha’amim bəkhol eit uvkhol sha’ah bishlomékhe. Bərukheh ateh SHƏMOTEH hamvarékheh et ameh Yisra’eil və’et am Palestinah və’et kol ha’amim bashalom. Abundant peace over Yisra’eil, Your people, and over Palestine and over all who dwell on earth You will set forever, for You are Voi, the Creator, the Foundation for all peace. And it is good in Your eyes to bless Your people, Yisra’eil, and the people of Palestine and all peoples at every time and at every moment with Your peace. Blessed are You, MANY-NAMED ONE, Who blesses Voix people, Yisra’eil, and the people of Palestine and all peoples with peace. If praying individually, continue with the Private Prayer (line 7,569). If concluding the repetition, consult the instructions that follow the Private Prayer for the next liturgical unit. During Shaḥarit, the Threefold Blessing may be added. In some communities, it is only done during the repetition of haTəfilah, with the leader praying each line and the congregation responding in turn; in others, the entire congregation prays this blessing collectively even when haTəfilah is not repeated. When not praying the Threefold Blessing, continue where noted below (line 7,505). Leader: אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ בָּרְכֹֽנוּ בַּבְּרָכָה הַמְשֻׁלֶּֽשֶׁת בַּתּוֹרָה הַכְּתוּבָה עַל יְדֵי מֹשֶׁה עַבְדֶּֽךֶ הָאֲמוּרָה מִפִּי אַהֲרֹן וּבָנָיו כֹּהֲנֵי עַם קְדוֹשׁוֹלֶֽיךֶ כָּאָמוּר׃ יְבָרְכֹֽךֶ יהוה וְיִשְׁמְרֹֽךֶ׃ Congregation: כֵּן יְהִי רָצוֹן׃ Leader: יָאֵֽרֶה יהוה פָּנֶֽיהֶ אֵלֶֽיךֶ וִיחֻנֹּֽךֶּ׃ Congregation: כֵּן יְהִי רָצוֹן׃ Leader: יִשְּׂאֶה יהוה פָּנֶֽיהֶ אֵלֶֽיךֶ וְיָשֵֽׂמֶה לְךֶ שָׁלוֹם׃ Congregation: כֵּן יְהִי רָצוֹן׃ Leader: Elohéinu vEilohei ivoléinu barəkhónu babərakhah hamshuléshet baTorah hakətuvah al yədei Mosheh avdékhe ha’amurah mipi Aharon uvanav kohanei am qədosholéikhe ka’amur. Yəvarəkhókhe SHƏMOTEH vəyishmərókhe. Congregation: Kein yəhi ratzon. Leader: Ya’éireh SHƏMOTEH panéihe eiléikhe viḥunóke. Congregation: Kein yəhi ratzon. Leader: Yisə’eh SHƏMOTEH panéihe eiléikhe vəyaséimeh ləkhe shalom. Congregation: Kein yəhi ratzon. Leader: Our God and God of our forebears, bless us with the Threefold Blessing in the Torah, the one written by the hands of Mosheh, Your servant, the one uttered by the mouth of Aharon and his sons, the priests of Your Holy people, as it is recorded: May GOD bless you and guard you. Congregation: May it be so! Leader: May GOD shine Voix face towards you, grace you. Congregation: May it be so! Leader: May GOD lift Voix face towards you and give you peace. (BəMidbar 6:24–26) Congregation: May it be so! Continue with the Shaḥarit prayer for peace below. During Shaḥarit, pray this blessing, whether or not the Threefold Blessing is included. שִֽׂימֶה שָׁלוֹם טוֹבָה וּבְרָכָה חֵן וָחֶֽסֶד וְרַחֲמִים עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל עַמְּךֶ וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵּבֵל׃ בָּרְכֹֽנוּ אִבֵֽנוּ כֻּלָּֽנוּ כְּאָחֶד בְּצֵל פָּנֶֽיךֶ כִּי בְצֵל פָּנֶֽיךֶ נָתַֽתֶּ לָּֽנוּ יהוה אֱלֹהֵֽינוּ תּוֹרַת חַיִּים וְאַהֲבַת חֶֽסֶד וּצְדָקָה וּבְרָכָה וְרַחֲמִים וְחַיִּים וְשָׁלוֹם׃ וְטוֹב בְּעֵינֶֽיךֶ לְבָרֵךְ אֶת עַמְּךֶ יִשְׂרָאֵל וְאֶת עַם פַּלֶשְׂתִּינָה וְאֶת כׇּל הָעַמִּים בְּכׇל עֵת וּבְכׇל שָׁעָה בִּשְׁלוֹמֶֽךֶ׃ בְּרוּכֶה אַתֶּה יהוה הַמְבָרֶֽכֶה אֶת עַמֶּהּ יִשְׂרָאֵל וְאֶת עַם פַּלֶשְׂתִּינָה וְאֶת כׇּל הָעַמִּים בַּשָּׁלוֹם׃ Símeh shalom tovah uvrakhah ḥein vaḥésed vəraḥamim aléinu və’al kol Yisra’eil aməkhe və’al kol Palestinah və’al kol yoshəvol teiveil. Barəkhónu ivéinu kulánu kə’aḥed bətzeil panéikhe ki vətzeil panéikhe natáte lánu SHƏMOTEH Elohéinu Torat ḥayim və’ahavat ḥésed utzdaqah uvrakhah vəraḥamim vəḥayim vəshalom. Vətov bə’einéikhe ləvareikh et aməkhe Yisra’eil və’et am Palestinah və’et kol ha’amim bəkhol eit uvkhol sha’ah bishlomékhe. Bərukheh ateh SHƏMOTEH hamvarékheh et ameh Yisra’eil və’et am Palestinah və’et kol ha’amim bashalom. Place peace, goodness, and blessing, grace and lovingkindness and mercy upon us and upon all Yisra’eil, Your people, and upon all Palestine and upon all who dwell on Earth. Bless us, our Quickener, all of us as one, in the shelter of Your face, for in the shelter of Your face, You have given us, MANY-NAMED ONE, our God, a Torah of Life and a love of lovingkindness and Justice and blessing and mercy and life and peace. And it is Good in Your eyes to bless Your people, Yisra’eil, and the people of Palestine and all peoples at every time and at every hour with Your peace. Blessed are You, MANY-NAMED ONE, Who blesses Voix people, Yisra’eil, and the people of Palestine and all peoples with peace. If praying individually, continue with the Private Prayer. If concluding the repetition, consult the instructions that follow the Private Prayer for the next liturgical unit. Private Prayer Every instance of haTəfilah ends with a chance to address God using your own words. The prayer below was originally put forward in the Babylonian Talmud (Bərakhot 17a) as a model for those who might find the inspiration useful. Over time, however, it has become codified as a formal part of the liturgy. Use these words or the language of your heart, whichever you are more drawn to in this moment. אֱלֹהַי נִצְרֶה מַעֲשַׂי מֵרָע וְשִׂכְלִי מִדִּבְרֵי מִרמָה וְלִמְקַלְלוֹל נַפְשִׁי תִדֹּם וְנַפְשִׁי כֶּעָפָר לַכֹּל תִּהְיֶה׃ פִּתְחֶה לִבִּי בְּתוֹרָתֶֽךֶ וּבְמִצְוֺתֶֽיךֶ תִּרְדּוֹף נַפְשִׁי׃ וְכׇל הַחוֹשְׁבוֹל עָלַי רָעָה מְהֵרָה הָפֵֽרֶה עֲצָתָל וְקַלְקְלֶה מַחֲשַׁבְתָּל׃ עֲשֶׂת לְמַֽעַן שְׁמֶֽךֶ עֲשֶׂת לְמַֽעַן יְמִינֶֽךֶ עֲשֶׂת לְמַֽעַן קְדֻשָּׁתֶֽךֶ עֲשֶׂת לְמַֽעַן תּוֹרָתֶֽךֶ׃ לְמַֽעַן יֵחָלְצוֹל יְדִידוֹלֶֽיךֶ הוֹשִֽׁיעָה יְמִינְךֶ וַעֲנֹֽנִי׃ יִהְיוּ לְרָצוֹן כׇּל אִמְרַי וְהֶגְיוֹן לִבִּי לְפָנֶֽיךֶ יהוה צוּרִי וְגוֹאֶלִי׃ (Some take three steps back then bow left, right, and center to symbolically leave the Divine Presence here.) עֹשֶׂת שָׁלוֹם בִּמְרוֹמֶֽיהֶ הֶא יַעֲשֶׂת שָׁלוֹם עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל אָמֵן׃ Elohai nitzreh ma’asai meira vəsikhli midivrei mirmah vəlimqaləlol nafshi tidom vənafshi ke’afar lakol tihyeh. Pitḥeh libi bəToratékhe uvmitzvotéikhe tirdof nafshi. Vəkhol haḥoshəvol alai ra’ah məheirah hapéireh atzatal vəqalqəleh maḥashavtal. Aset ləmá’an shəmékhe aset ləmá’an yəminékhe aset ləmá’an qədushatékhe aset ləmá’an Toratékhe. Ləmá’an yeiḥalətzol yədidoléikhe hoshí’ah yəminəkhe va’anóni. Yihyu ləratzon kol imrai vəhegyon libi ləfanéikhe SHƏMOTEH tzuri vəgo’eli. (Some take three steps back then bow left, right, and center to symbolically leave the Divine Presence here.) Oset shalom bimroméihe he ya’aset shalom aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol amein. My God, guard my actions from evil and my wit from words of deceit! And my soul will be still before those who curse me, and my soul will be like dust before all. Open my heart with Your Torah and my soul will pursue Your mitzvot. As for all who plan evil against me, swiftly smash their schemes and disrupt their designs! Act for the sake of Your Name; act for the sake of Your right hand; act for the sake of Your Holiness; act for the sake of Your Torah! So that Your beloveds will be safe let Your right hand liberate! And answer me! May all my words be pleasing before you and the meditation of my heart, MANY-NAMED ONE, my Rock and my Rescuer. (Some take three steps back then bow left, right, and center to symbolically leave the Divine Presence here.) The One Who makes peace in Voix heavens, may Voi make peace for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: Amen! If praying with a minyan in a community that repeats haTəfilah during Shaḥarit or Minḥah, return to the beginning of HaTəfilah for Festivals (line 6,559). After finishing haTəfilah during Ma’ariv: On Friday evening, some continue with the Symbolic Repetition of haTəfilah (line 3,364). Otherwise, continue with the Prayer for Healing (line 3,544), Qadish Shaleim (line 3,678), or Qidush for Festivals (line 7,664), depending on the practice of your community and the presence of a minyan. After finishing haTəfilah during Shaḥarit: On Sukot, unless it is also Shabbat, continue with Taking up the Lulav (line 21,281). On all other Festivals, and on Sukot when it coincides with Shabbat, continue with Haleil (line 21,379). After finishing haTəfilah during Minḥah: If praying with a minyan, continue with Qadish Shaleim (line 29,629); if praying without a minyan, continue with the Aléinu that follows (line 29,767). Concluding Prayers Qidush for Festival Evenings When the Festival falls on Shabbat, begin here. The first line is prayed individually. וַיְהִי־עֶ֥רֶב וַיְהִי־בֹ֖קֶר י֥וֹם הַשִּׁשִּֽׁי׃ וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכׇל־צְבָאָֽם׃ וַיְכַלֶּ֤ת אֱלֹהִים֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מְלַאכְתֶּ֖הּ אֲשֶׁ֣ר עָשְׂתֶּ֑ה וַיִּשְׁבְּתֶה֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מִכׇּל־מְלַאכְתֶּ֖הּ אֲשֶׁ֥ר עָשְׂתֶּֽה׃ וַיְבָ֤רְכֶה אֱלָהִים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדְּשֶׁ֖ה אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבְתֶּה֙ מִכׇּל־מְלַאכְתֶּ֔הּ אֲשֶׁר־בָּרְאֶ֥ה אֱלֹהִ֖ים לַעֲשֽׂוֹת׃ When the Festival falls on a weekday, begin here. On Shabbat, continue here. The leader invites: סָבְרֻת חֲבֵרוֹלַי׃ The congregation responds: לְחַיִּים׃ If praying over wine or grape juice: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים בּוֹרְאַת פְּרִי הַגָּֽפֶן׃ If praying over any other liquid: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים שֶׁהַכֹּל נִהְיָה בִּדְבָרֶהּ׃ In all cases, continue here. On Shabbat, add the words in parentheses. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִבְּלֶֽתְנוּ מִכׇּל עָם וְלִמְּדֶֽתְנוּ בְּכׇל לָשׁוֹן וְקִדְּשֶֽׁתְנוּ בְּמִצְוֺתֶֽיהֶ וַתִּתְּנֶה לָֽנוּ יהוה אֱלֹהֵֽינוּ בְּאַהֲבָה ‏(שַׁבָּתוֹת לִמְנוּחָה וּ)מוֹעֲדִים לְשִׂמְחָה חַגִּים וּזְמַנִּים לְשָׂשׂוֹן אֶת יוֹם (הַשַּׁבָּת הַזֶּה וְאֶת יוֹם) On Pésaḥ: חַג הַמַּצּוֹת הַזֶּה זְמַן חֵרוּתֵֽנוּ On Shavu’ot: חַג הַשָּׁבוּעוֹת הַזֶּה זְמַן מַתַּן תּוֹרָתֵֽנוּ On Sukot: חַג הַסֻּכּוֹת הַזֶּה זְמַן שִׂמְחָתֵֽנוּ On Shəmini Atzéret: הַשְּׁמִינִי חַג הָעֲצֶֽרֶת הַזֶּה זְמַן שִׂמְחָתֵֽנוּ On Simḥat Torah, when observed as an independent Festival: חַג שִׂמְחַת תּוֹרָה הַזֶּה זְמַן שִׂמְחַתֵֽנוּ At all times continue: ‏(בְּאַחֲבָה) מִקְרָא קֹֽדֶשׁ זֵֽכֶר לִיצִיאַת מִצְרָֽיִם כִּי אוֹתַֽנוּ קִדַּֽשְׁתֶּ וְכֻלָֽנוּ קִבַּֽלְתֶּ מִכׇּל הָעַמִּים ‏(וְשַׁבָּת) וּמוֹעֲדֵי קׇדְשְׁךֶ ‏(בְּאַחֲבָה וּבְרָצוֹן) בְּשִׂמְחָה וּבְשָׂשׂוֹן הִנְחַלְתֶּֽנוּ׃ בְּוּכֶה אַתֶּה יהוה מְקַדֶּֽשֶׁה (הַשַּׁבָּת וְ) יִשְׂרָאֵל וְהַזְּמַנִּים׃ When the Festival falls on Shabbat, begin here. The first line is prayed individually. Vayhi érev vayhi vóqer yom hashishi. Vaykhulu hashamáyim vəha’áretz vəkhol tzəva’am. Vaykhalet Elohim bayom hashəvi’i məlakhteh asher asəteh vayishbəteh bayom hashəvi’i mikol məlakhteh asher asəteh. Vayvárkhe Elohim et yom hashəvi’i vayqadəsheh oto ki vo shavteh mikol məlakhteh asher barə’eh Elohim la’asot. When the Festival falls on a weekday, begin here. On Shabbat, continue here. The leader invites: Savərut ḥaveirolai. The congregation responds: Ləḥayim. If praying over wine or grape juice: Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim borə’at pəri hagáfen. If praying over any other liquid: Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim shehakol nihyah bidvareh. In all cases, continue here. On Shabbat, add the words in parentheses. Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim asher qibəlétnu mikol am vəlimədétnu bəkhol lashon vəqidəshétnu bəmitzvotéihe vatitəneh lánu ADONAI Elohéinu bə’ahavah (Shabatot limnuḥah u)mo’adim ləsimḥah ḥagim uzmanim ləsason et yom (haShabat hazeh və’et yom) On Pésaḥ: Ḥag haMatzot hazeh zəman ḥeirutéinu On Shavu’ot: Ḥag haShavu’ot hazeh zəman matan Toratéinu on Sukot: Ḥag haSukot hazeh zəman simḥatéinu on Shəmini Atzéret: haShəmini Ḥag ha’Atzéret hazeh zəman simḥatéinu On Simḥat Torah, when observed as an independent Festival: Ḥag Simḥat haTorah hazeh zəman simḥatéinu At all times continue: (bə’ahavah) miqra qódesh zéikher litzi’at Mitzráyim ki otánu qidáshte vəkhulánu qibálte miqol ha’amim (vəShabat) umo’adei qodshəkhe (bə’ahavah uvratzon) bəsimḥah uvsason hinḥalténu. Bərukheh ateh ADONAI məqadésheh (haShabat və) Yisra’eil vəhazəmanim. When the Festival falls on Shabbat, begin here. The first line is prayed individually. “And there was evening and there was morning: the sixth day! And finished were the heavens and the earth and all their multitudes. And God finished, on the seventh day, Voix work that Voi had done, and Voi rested on the seventh day from all Voix work that Voi had done. And God blessed the seventh day and made it Holy, for on it Voi rested from all Voix work that God had created to do.” (Bəreishit 1:31-2:3) When the Festival falls on a weekday, begin here. On Shabbat, continue here. The leader invites: With your permission, my friends? The congregation responds: To life! If praying over wine or grape juice: Blessed are You, ADONAI, our God, Life of endless worlds, Creator of the fruit of the vine. If praying over any other liquid: Blessed are You, ADONAI, our God, Life of endless worlds, thru Whose word everything came to be. In all cases, continue here. On Shabbat, add the words in parentheses. Blessed are You, ADONAI, our God, Life of endless worlds, Who welcomed us from every people and taught us in every tongue and made us Holy with Voix commandments. And You gave us, ADONAI, our God, in love, (Sabbaths for rest and) times for joy, Festivals and seasons for rejoicing, this day of (Shabbat and this day of) On Pésaḥ: the Festival of Matzot, season of our Freedom, On Shavu’ot: the Festival of Shavu’ot, season of the gift of our Torah, On Sukot: the Festival of Sukot, season of our Joy, On Shəmini Atzéret: the Festival of Shəmini Atzéret, season of our Joy, On Simḥat Torah, when observed as an independent Festival: the Festival of Simḥat Torah, season of our Joy, At all times continue: (in love,) a holy convocation, a remembrance of going out from Egypt! For You made us Holy and welcomed every one of us from among all peoples, and Your Holy (Sabbath and) Festivals (with love and favor,) with joy and rejoicing You bestowed on us. Blessed are You, ADONAI, Who makes Holy (Shabbat and) Yisra’eil and the seasons. If the Festival begins on Saturday evening, add the following two Havdalah blessings. (Some lift their hands towards the Festival candles while praying these blessings.) בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים בּוֹרְאַת מְאוֹרֵי הָאֵשׁ׃ Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim borə’at mə’orei ha’eish. Blessed are You, ADONAI, our God, life of endless worlds, Creator of the lights of fire. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים הַמַּבְדִּילֶה בֵּין קֹֽדֶשׂ לְחֹל בֵּין אוֹר לְחֹֽשֶׁךְ בֵּין שְׁתִיקָה לְקוֹלִים בֵּין יוֹם הַשְּׁבִיעִי לְשֵֽׁשֶׁת יְמֵי הַמַּעֲשֶׂה׃ בֵּין קְדֻשַּׁת שַׁבָּת לִקְדֻשַּׁת יוֹם טוֹב הִבְדַּֽלְתֶּ וְאֶת יוֹם הַשְּׁבִיעִי מִשֵּֽׁשֶׁת יְמֵי הַמַּעֲשֶׂה קִדַּֽשְׁתֶּ׃ הִבְדַּֽלְתֶּ וְקִדַּֽשְׁתֶּ אֶת עַמְּךֶ יִשְׂרָאֵל בִּקְדֻשָּׁתֶֽךֶ׃ בְּרוּכֶה אַתֶּה יהוה חַמַּבְדִּילֶה בֵּין קֹֽדֶשׁ לְקֹֽדֶשׁ׃ Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim hamavdileh bein qódesh ləḥol bein or ləḥoshekh bein shətiqah ləqolim bein yom hashəvi’i ləshéishet yəmei hama’aseh. Bein qədushat Shabat liqdushat Yom Tov hivdálte və’et yom hashəvi’i mishéishet yəmei hama’aseh qidáshte. Hivdálte vəqidáshte et aməkhe Yisra’eil biqdushatékhe. Bərukheh ateh ADONAI hamavdileh bein qódesh ləqódesh. Blessed are You, ADONAI, our God, life of endless worlds, Who divides between Holy and ordinary, between light and darkness, between silence and sounds, between the seventh day and the six days of working. Between the Holiness of Shabbat and the Holiness of the Festival You divided, and the seventh day You made Holier than the six days of working. You divided and made Holy Your people, Yisra’eil, with Your holiness. Blessed are You, ADONAI, Who divides between Holy and Holy. On Sukot, when praying Qidush in the sukah, add: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִדְּשֶֽׁתְנוּ בְּמִצוֺתֶֽיהֶ וְצִוֶּֽתְנוּ לֵישֵׁב בַּסֻּכָּה׃ Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim asher qidəshétnu bəmitvotéihe vətzivétnu leisheiv basukah. Blessed are You, ADONAI, our God, Life of endless worlds, Who made us holy with Voix commandments and commanded us to dwell in the sukah. At all times except the end of Pésaḥ add: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים שֶׁהֶחֶיֶֽתְנוּ וְקִיְּמֶֽתְנוּ וְהִגִּיעֶֽתְנוּ לַזְּמַן הַזֶּה׃ Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim sheheḥeyétnu vəqiyəmétnu vəhigi’étnu lazəman hazeh. Blessed are You, ADONAI, our God, Life of endless worlds, Who has made us live, and preserved us, and brought us to this season. Some conclude with the blessing over bread here. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים הַמּוֹצִיאֶה לֶֽחֶם מִן הָאָֽרֶץ׃ Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim hamotzi’eih léḥem min ha’áretz. Blessed are You, ADONAI, our God, Life of endless worlds, the Bringer-Forth of bread from the earth. Continue with Aléinu (line 3,994), the Mourner’s Qadish (line 4,182), Psalm 27 (line 4,300), Concluding Verses (line 4,427), or Haqafot, as appropriate. Haqafot for Simḥat Torah Simḥat Torah marks the completion of the annual cycle of Torah readings and the immediate commencement of the next cycle. It is a joyous occasion, usually marked by taking all the Torah scrolls a community has, removing them from the ark, and dancing with them around the sanctuary and out into the streets. An introductory prayer stitched together from verses of Tanakh serves as a prelude to seven rounds of dancing that are structured as an alphabetical acrostic. אַתֶּה נִלְמַֽדְתֶּ לָדַֽעַת כִּי יהוה הֶא הָאֱלֹהִים אֵין עוֹד מִלְּבַדֶּהּ׃ לְעֹשֶׂת נִפְלָאוֹת גְּדֹלוֹת לְבַדֶּהּ כִּי לְעוֹלָם חַסְדֶּהּ׃ אֵין־כָּמֽוֹךֶ בַאֲדָמָה אֲדָנִי וְאֵין כְּמַעֲשֶֽׂיךֶ׃ יְהִי כְבוֹד יהוה לְעוֹלָם יִשְׂמְחֶה יהוה בְּמַעֲשֶׂהּ׃ יְהִי שֵׁם יהוה מְבֹרָךְ מֵעַתָּה וְעַד־עוֹלָם׃ יְהִי יהוה אֱלֹהֵֽינוּ עִמַּֽנוּ כַּאֲשֶׁר הָיְתֶה עִם־אִבוֹלֵֽינוּ אַל־יַעַזְבֹֽנוּ וְאַל־יִטְּשֹֽׁנוּ׃ וְאִמְרוֹל הוֹשִׁיעֹֽנוּ אֱלֹהֵי יִשְׁעֵֽנוּ וְאַמְּצֹֽנוּ וְהַצִּילֹֽנוּ מִן־כׇּל־עֽוֹשֶׁק לְהֹדוֹת לְשֵׁם קׇדְשֶֽׁךֶ לְהִשְׁתַּבֵּֽחַ בִּתְהִלָּתֶֽךֶ׃ יהוה גּוֹאֶת יהוה גָּאֲתֶה יהוה יִגְאֶת לְעוֹלָם וָעֶד׃ יהוה עֹז לְעַמֶּהּ יִתְּנֶה יהוה יְבָרְכֶה אֶת־עַמֶּהּ בַשָּׁלוֹם׃ וְיִהְיוּ נָא אֲמָרֵֽינוּ לְרָצוֹן לִפְנֵי אֶֽדֶן כֹּל׃ (Some stand here as the ark is opened.) וַיְהִי בִּנְסֹֽעַ הָאָרֹן וַיֹּֽאמֶר מֹשֶׁה קֽוּמֶה יהוה וְיָפֻֽצוֹל אֹיְבוֹלֶֽיךֶ וְיָנֻֽסוֹל מְשַׂנְאוֹלֶֽיךֶ מִפָּנֶֽיךֶ׃ קֽוּמֶה יהוה לִמְנוּחָתֶֽךֶ אַתֶּה וַאֲרוֹן עֻזֶּֽךֶ׃ קְהָלֶֽיךֶ יִלְבְּשׁוּ־צֶֽדֶק וַחֲסִידוֹלֶֽיךֶ יְהַלֵּֽלוֹל׃ בַּעֲבוּר דָּוִד עַבְדֶּֽךֶ אַל־תָּשֵֽׁבֶה פְּנֵי עֵדָתֶֽךֶ׃ וְאָמְרֶה בְּיוֹם הַהוּא הִנֶּה אֱלֹהֵֽינוּ זֶת קִוִּֽינוּ לֶהּ וְיוֹשִׁיעֹֽנוּ זֶת יהוה קִוִּֽנוּ לֶהּ נָגִֽילָה וְנִשְׂמְחָה בִּישׁוּעָתֶהּ׃ מִבְטָחֲךֶ מִבְטָח כׇּל־עוֹלָמִים וּמְנוּחָתְךֶ בְּכׇל־דוֹר וָדוֹר׃ כִּי מִמֶּֽנוּ תֵּצֵא תוֹרָה וּדְבָר־יהוה מִכׇּל־יִשְׂרָאֵל׃ Ateh nilmádte ladá’at ki HAMORET he ha’Elohim ein od miləvadeh. Lə’oset nifla’ot gədolot ləvadeh ki lə’olam ḥasdeh. Ein kamókhe va’adamah adani və’ein kəma’aséikhe. Yəhi khəvod HAMORET lə’olam yisməḥeh HAMORET bəma’aseh. Yəhi sheim HAMORET məvorakh mei’atah və’ad olam. Yəhi HAMORET Elohéinu imánu ka’asher hayəteh im ivoléinu al ya’azvónu və’al yitəshónu. Və’imrol hoshi’ónu Elohei yish’éinu və’amətzónu vəhatzilónu min kol ósheq ləhodot ləsheim qodshékhe ləhishtabéi’aḥ bithilatékhe. HAMORET go’et HAMORET ga’ateh HAMORET yig’et lə’olam va’ed. HAMORET oz lə’ameh yitəneh HAMORET yəvarəkheh et ameh vashalom. Vəyihyu na amaréinu ləratzon lifnei éden kol. (Some stand here as the ark is opened.) Vayhi binsó’a ha’aron vayómer Mosheh qúmeh HAMORET vəyafútzol oyəvoléikhe vəyanúsol misan’oléikhe mipanéikhe. Qúmeh HAMORET limnuḥatékhe ateh va’aron uzékhe. Qəhaléikhe yilbəshu tzédeq vaḥasidoléikhe yəhaléilol. Ba’avur David avdékhe al tashéiveh pənei eidatékhe. Və’aməreh bəyom hahu hineh Elohéinu zet qivínu leh vəyoshi’ónu zet HAMORET qivínu leh nagílah vənisməḥah bishu’ateh. Mivtaḥakhe mivtaḥ kol olamim umnuḥatəkhe bəkhol dor vador. Ki miménu teitzei Torah udvar HAMORET mikol Yisra’eil. You have been taught to know that THE TEACHER, Voi is God! There is no other besides Void. (Dəvarim 4:35) [Praises] to the doer of great wonders all by Voidself, yes, eternal is Voix constancy! (Psalm 136:4) None is like You on Earth, my Foundation, and none are like Your deeds. (Psalm 86:8) May THE TEACHER’s glory be forever! May THE TEACHER rejoice in Voix deeds! (Psalm 104:31) May the Name of THE TEACHER be blessed, now and forever! (Psalm 113:2) May THE TEACHER, our God, be with us, as Voi was with our forebears! May Voi not abandon us; may Voi not reject us. (1 Kings 8:57) And pray: “Liberate us, God of liberation! And strengthen us and rescue us from all oppression! To thank Your Holy Name, To glory in Your praise.” (1 Chronicles 16:35) THE TEACHER is exalted. THE TEACHER has been exalted. THE TEACHER will be exalted forever and ever. THE TEACHER will give Voix people strength; THE TEACHER will bless Voix people with peace! (Psalm 29:11) And may our words be welcome before the Foundation of all. (Some stand here as the ark is opened.) And it was when the ark set out that Mosheh prayed, “Advance, TEACHER, and may Your enemies be scattered, and may your haters flee from before You!” (BəMidbar 10:35) Advance to Your peacefulness, TEACHER, You and the ark of Your power! Your congregations are dressed in righteousness, and Your faithful ones will offer praise; for the sake of David, Your servant, don’t turn away from Your community. (Psalm 132:8–10) And it will be sworn on that day: Take note: This is our God! We hoped for Void, and Voi liberated us. This is THE TEACHER! We hoped for Void. Let us be glad and rejoice in Voix liberation! (Yəshayáhu 25:9) Protection — Your protection is for the entire world, and Your peacefulness for all eternity. (Psalm 145:13) For from us shall come forth Torah, and the word of THE TEACHER from all Yisra’eil. (Yəshayáhu 2:3) (At this point, all of the Torah scrolls are removed from the ark. Some dance seven dances, or haqafot, with them. In many communities, these dances are supplemented by many additional songs drawn from across the entire repertoire of Jewish liturgy and music; what is printed here is the formal announcement of each haqafah, not an exhaustive list of the text that one might encounter in any given communal celebration of this event.) First Haqafah: אָנָּא יהוה הוֹשִֽׁיעֶה נָּא אָנָּא יהוה הַצְלִֽיחֶה נָּא׃ אָנָּא יהוה עֲנֹֽנוּ בְּיוֹם קׇרְאֵֽנוּ׃ אֱלֹהֵי הָרוּחוֹת הוֹשִֽׁיעֶה נָּא בּוֹחֶֽנֵה לְבָבוֹת הַצְלִֽיחֶה נָּא גּוֹאֶֽלֶה חֲזָקֶה עֲנֹֽנוּ בְּיוֹם קׇראֵֽנוּ׃ Ana HAMORET hoshí’eh na ana HAMORET hatzlíḥeh na. Ana HAMORET anónu bəyom qor’éinu. Elohéi haruḥot hoshí’eh na boḥéneih ləvavot hatzlíḥeh na go’éleh ḥazaqeh anónu bəyom qor’éinu. Please, TEACHER, liberate us! Please, TEACHER, make us prosper! (Psalm 118:25) Please, TEACHER, answer us on the day of our plea! Animating breaths’ God, liberate us! Basic-selves’ Examiner, make us prosper! Colossal redeemer, answer us on the day of our plea! Second Haqafah: דוֹבֶֽרֵה צְדָקוֹת הוֹשִֽׁיעֶה נָּא הֲדוּרֶה בִּלְבוּשֶׁהּ הַצְלִֽיחֶה נָּא וְתִיקֶה וְחֲסִידֶה עֲנֹֽנוּ בְּיוֹם קׇרְאֵֽנוּ׃ Dovéreih tzədaqot hoshí’eh na hadureh bilvusheh hatzlíḥeh na vətiqeh vəḥasideh anónu bəyom qor’éinu. Discourser of Justice, liberate us! Fabulously clothed One, make us prosper! Gentle and venerable One, answer us on the day of our plea! Third Haqafah: זַכֶּה וְתַמֶּה הוֹשִֽׁיעֶה נָּא חַנּוּנֶה וְרַחוּמֶה הַצְלִֽיחֶה נָּא טוֹבֶה וּמֵיטִיבֶה עֲנֹֽנוּ בְּיוֹם קׇרְאֵֽנוּ׃ Zakeh vətameh hoshí’eh na ḥanuneh vəraḥumeh hatzlíḥeh na toveh umeitiveh anónu bəyom qor’éinu. Honest and transparent One, liberate us! Joyously gracious and merciful One, make us prosper! Kind One Who acts kindly, answer us on the day of our plea! Fourth Haqafah: יוֹדַֽעַה מַחֲשָׁבוֹת הוֹשִֽׁיעֶה נָּא כַַּבִּירֶה כֹּֽחַ הַצְלִֽיחֶה נָּא לוֹבֶֽשֶׁה צְדָקוֹת עֲנֹֽנוּ בְּיוֹם קׇרְאֵֽנוּ׃ Yodá’ah maḥashavot hoshí’eh na kabireh kó’aḥ hatzlíḥeh na lovésheh tzədaqot anónu bəyom qor’éinu. Learner of thoughts, liberate us! Mighty in strength, make us prosper! Natty in Justice, answer us on the day of our plea! Fifth Haqafah: מִבְטַח עוֹלָמִים הוֹשִֽׁיעֶה נָּא נְאוֹרֶה וְאַדִּירֶה הַצְלִֽיחֶה נָּא סוֹמֶֽכֶה וְסוֹעֶֽדֶה עֲנֹֽנוּ בְּיוֹם קׇרְאֵֽנוּ׃ Mivtaḥ olamim hoshí’eh na nə’oreh və’adireh hatzlíḥeh na somékheh vəso’édeh anónu bəyom qor’éinu. Protection of the world, liberate us! Quivering-light, mighty One, make us prosper! Reliever and restorer, answer us on the day of our plea! Sixth Haqafah: עוֹזֶֽרֵה דַּלּוֹל הוֹשִֽׁיעֶה נָּא פּוֹדֶת וּמַצִּילֶה הַצְלִֽיחֶה נָּא צוּר עוֹלָמִים עֲנֹֽנוּ בְּיוֹם קׇרְאֵֽנוּ׃ Ozéreih dalol hoshí’eh na podet umatzileh hatzlíḥeh na tzur olamim anónu bəyom qor’éinu. Supporter of the poor, liberate us! Tether-breaker and redeemer, make us prosper! Vast, timeless Rock, answer us on the day of our plea! Seventh Haqafah: קְדוֹשֶׁה וְנוֹרָאֶה הוֹשִֽׁיעֶה נָּא רַחוּמֶה וְחַנּוּנֶה הַצְלִֽיחֶה נָּא שׁוֹכֶֽנֵה שְׁחָקִים עֲנֹֽנוּ בְּיוֹם קׇרְאֵֽנוּ׃ תּוֹמֶֽכֵה תְמִימוֹל הוֹשִֽׁיעֶה נָּא תַּקִּיפֶה לָעַד הַצְלִֽיחֶה נָּא תְּמִימֶה בְּמַעֲשֶֽׂיהֶ עֲנֹֽנוּ בְּיוֹם קׇרְאֵֽנוּ׃ Qədosheh vənora’eh hoshí’eh na raḥumeh vəḥanuneh hatzlíḥeh na shokhéneih shəḥaqim anónu bəyom qor’éinu. Tomékheih təmimol hoshí’eh na taqifeh la’ad hatzlíḥeh na təmimeh bəma’aséihe anónu bəyom qor’éinu. Wondrous and Holy One, liberate us! Extremely merciful and gracious one, make us prosper! Yon cloud-yard Dweller, answer us on the day of our plea! Zooming to the zealously honest, liberate us! Zesty forever, make us prosper! Zealously honest in Voix deeds, answer us on the day of our plea! (After the final haqafah, all the Torah scrolls are returned to the ark except for those that will be used in the Torah reading. The exact procedure here varies widely from community to community: In some, only the final Torah portion is read; in others, the entire Torah scroll is unfurled around the inside of the sanctuary so that both the end and beginning of the Torah can be read from the same scroll.) If haqafot were done immediately following Qadish Shaleim, continue with Qidush for Festival Evenings (line 7,664). If haqafot were done after all other evening prayers were concluded, the service is now over. Ḥag saméi’aḥ! The Bedtime Shəma Relatively early on, the tradition of praying the Shəma an additional time just before going to bed developed as part of Rabbinic Judaism. Over time, numerous additional texts and prayers were added to surround the Shəma, so that a person might pray continuously until falling asleep. As this is necessarily an individual practice, texts for the bedtime Shəma vary considerably from siddur to siddur; the version printed here errs on the side of length and inclusion, but, as always, let your own practice be your final guide. Introductory Meditations The second word is gendered in the Hebrew and is presented first in the common, then the feminine, and finally the masculine. הֲרֵֽינִי <מוֹחֶֽלֶה | מוֹחֶֽלֶת | מוֹחֵל>‏ לְכׇל מִי שֶׁהִכְעִֽיסֶה וְהִקְנִֽיטֶה אוֹתִי אוֹ שֶׁחָטְאֶה כְּנֶגְדִּי בֵּין בְּגוּפִי בֵּין בְּמָמוֹנִי בֵּין בִּכְבוֹדִי בֵּין בְּכׇל אֲשֶׁר לִי בֵּין בְּאֹֽנֶס בֵּין בְּרָצוֹן בֵּין בְּשׁוֹגֶֽגֶה בֵּין בִּמְזִידֶה בֵּין בְּדִבּוּר בֵּין בְּמַעֲשֶׂה וְלֹא יֵעָנְשֶׁה שׁוּם אָדָם בְּסִבָּתִי׃ Haréini ləkhol mi shehikh’íseh vəhiqníteh oti o sheḥatə’eh kənegdi bein bəgufi bein bəmamoni bein bikvodi bein bəkhol asher li bein bə’ónes bein bəratzon bein bəsogégeh bein bimzideh bein bədibur bein bəma’aseh vəlo yeianəsheh shum adam bəsibati. Here I am, forgiving anyone who has provoked and vexed me or who has sinned against me either against my body or my money, either against my dignity or against anything that’s mine, either coercedly or willingly, either mistakenly or deliberately, either in word or in deed — don’t let any person be punished because of me. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים הַמַּפִּילֶה חֶבְלֵי שֵׁנָה עַל גּוּפִי וּתְנוּמָה עַל עַצְמוֹתַי׃ וִיהִי רָצוֹן מִלְּפָנֶֽיךֶ יהוה אֱלֹהַי וֵאלֹהֵי אִבוֹלַי שֶׁתַּשְׁכִּיבֹֽנִי לְשָׁלוֹם וְתַקִיצֹֽנִי לְשׁלוֹם וְאַל יְבַהֲלֽוּנִי רַעְיוֹנַי וַחֲלוֹמוֹת רָעִים וְהִרהוּרִים רָעִים וּתְהֵא מִטָּתִי שְׁלֵמָה לְפָנֶֽיךֶ וְהַחְיֶת נַפְשִׁי פֶּן אִישַׁן הַמָּֽוֶת כִּי אַתֶּה מְחַיֶּֽתְנִי לֶאֱשׁוּן כׇּל חַיַּי׃ בְּרוּכֶה אַתֶּה יהוה הַמְּחַיֶּת עוֹלָם כֻּלּוֹ בִּכְבוֹדֶהּ׃ Bərukheh ateh SHOMÉREH Elohéinu ḥei ha’olamim hamapileh ḥevlei sheinah al gufi utnumah al atzmotai. Vihi ratzon miləfanéikhe SHOMÉREH Elohai vEilohei ivolai shetashkivóni ləshalom vətaqitzóni ləshalom və’al yəvahalúni ra’yonai vaḥalomot ra’im vəhirhurim ra’im uthei mitati shəleimah ləfanéikhe vəhaḥyet nafshi pen ishan hamávet ki ateh məḥayétni le’eshun kol ḥayai. Bərukheh ateh SHOMÉREH haməḥayet olam kulo bikhvodeh. Blessed are You, GUARDIAN, our God, Life of endless worlds, The One Who drapes ropes of sleep on my body and slumber on my bones. And may it be pleasing before You, GUARDIAN, my God and God of my forebears, that You lay me down to peace and wake me up to peace, and that my ambitions not trouble me, neither bad dreams nor bad obsessions, and may my bed be peaceful before You. And may You make my soul live, lest I rest in death, for You make me live the rest of all my life. Blessed are You, GUARDIAN, Who makes the whole entire world live in Voix glory. If praying all three paragraphs of the Shəma, substitute the Shəma in the evening service (line 2,245), adding the pertinent non-minyan additions. Otherwise, continue below. The Shəma Choose one of the four options for the first word, and/or one of the two options for the translation. For an explanation of the possibilities, consult the Shəma in the evening service (line 2,245). (Some cover their eyes for this prayer.) ‏<שְׁמַע | שִׁמְעֶה | דַּע | דְּעֶה> יִשְׁרָאֵל יהוה אֱלֹהֵֽינוּ יהוה אָחֶד׃ Yisra’eil SHƏKHINAH Elohéinu ADONAI aḥed. Yisra’eil: The PRESENCE is our God! ADONAI is one! After any version of the Shəma conclude: בָּרוּךְ שֵׁם כְּבוֹד מַמָּשֶׁהּ לְעוֹלָם וָעֶד׃ Barukh sheim kəvod mamasheh lə’olam va’ed. Blessed is the Name of the Glory of Voix Reality forever and ever. Continue with the Və’ahavte. The First Paragraph of the Shəma (Və’ahavte: Dəvarim 6:5–9) וְאָ֣הַבְתֶּ֔ אֵ֖ת יְהֹוָ֣ה אֱלֹהֶ֑יךֶ בְּכׇל־לְבָֽבְךֶ֥ וּבְכׇל־נַפְשְׁךֶ֖ וּבְכׇל־מְאֹדֶֽךֶ׃ וְהָי֞וּ הַדְּבָרִ֣ים הָאֵ֗לֶּה אֲשֶׁ֨ר אָנֹכִ֧י מְצַוֶּתְךֶ֛ הַיּ֖וֹם עַל־לְבָבֶֽךֶ׃ וְשִׁנַּנְתֶּ֣ם לַבָּנוֹל־בָּ֔ךְ וְאָמַרְתֶּ֖ בָּ֑ם בְּשִׁבְתְּךֶ֤ בְּבֵיתֶ֙ךֶ֙ וּבְלֶכְתְּךֶ֣ בַדֶּ֔רֶךְ וּבְשׇׁכְבְּךֶ֖ וּבְעוּרֶֽךֶ׃ וּקְשַׁרְתֶּ֥ם לְא֖וֹת עַל־גּוּפֶ֑ךֶ וְהָי֥וּ לְטֹטָפֹ֖ת עַ֥ל רֹאשֶֽׁךֶ׃ וּכְתַבְתֶּ֛ם עַל־מְזֻז֥וֹת בֵּיתֶ֖ךֶ וּבִשְׁעָרֶֽיךֶ׃ Və’ahavte eit SHOMÉREH Elohéikhe bəkhol ləvavkhe uvkhol nafshəkhe uvkhol mə’odékhe. Vəhayu hadəvarim ha’éileh asher anokhi mətzavetkhe hayom al ləvavékhe. Vəshinantem labanol bakh və’amarte bam bəshivtəkhe bəveitékhe uvlekhtəkhe vadérekh uvshokhbəkhe uv’urékhe. Uqshartem lə’ot al gufékhe vəhayu lətotafot al roshékhe. Ukhtavtem al məzuzot beitékhe uvish’aréikhe. And you will love the GUARDIAN, your God, with all your heart and with all your soul and with all that makes you you. [6] And these words that I command you today will be on your heart. [7] And you will instill them in the children among you and pray them when you stay in your home and when you go out on the road and when you sleep and when you wake. [8] And you will bind them as a sign on your body and they will be a symbol on your head. [9] And you will write them on the doorposts of your home and on your gates. Psalm 90:17 וִיהִי נֹֽעַם הָאֶֽדֶן אֱלֹהֵֽינוּ עָלֵֽינוּ וּמַעֲשֵׁה חַיֵּֽינוּ כּוֹנְנֶה עָלֵֽינוּ וּמַעֲשֵׂה חַיֵּֽינוּ כּוֹנְנֹֽהוּ׃ Vihi nó’am ha’éden Elohéinu aléinu uma’asei ḥayéinu konəneh aléinu uma’aseh ḥayéinu konənóhu. And may the pleasantness of the Foundation, our God, be upon us! And establish the work of our lives for us! And establish the work of our lives! Psalm 91 ‏1 יֹשֶֽׁבֶה בְּסֵֽתֶר עֶלְיוֹנֶה בְּצֵל שַׁדַּי יִתְלוֹנָֽנֶה׃ ‏2 אֹמַר לְיהוה מַחְסִי וּמְצוּדָתִי אֱלֹהַי אֶבְטַח־בֶּהּ׃ ‏3 כִּי הֶא יַצִּילֹֽךֶ מִפַּח יְקוּשֶׁה מִדֶּֽבֶר הַוּוֹת׃ ‏4 בְּאֶפְרָתֶהּ יָסֶֽכֶּה לָךְ וְתַֽחַת־כְּנָפֶֽיהֶ תֶחְסֶת צִנָּה וְסֹחֵרָה אֲמִתֶּהּ׃ ‏5 לֹא־תִירְאֶה מִפַּֽחַד לָֽיְלָה מֵחֵץ יָעוּף יוֹמָם׃ ‏6 מִדֶּֽבֶר בְּאֹֽפֶל יַהֲלֹךְ מִקֶּֽטֶב יָשׁוּד צׇהֳרָֽיִם׃ ‏7 יִפֹּל מִצִּדְּךֶ אֶֽלֶף וּרְבָבָה מִימִינֶֽךֶ אֵלֶֽיךֶ לֹא יִגָּשׁ׃ ‏8 רַק לְבָבְךֶ תַטֶּת וּמִדֶּֽרֶךְ רְשָׁעוֹל תָּסֽוּרֶה׃ ‏9 כִּי אַתֶּה יהוה מַחְסִי עֶלְיוֹנֶה שַֽׂמְתֶּ מְעוֹנֶֽךֶ׃ ‏10 לֹא־תְאֻנֶּה אֵלֶֽיךֶ רָעָה וְנֶֽגַע לֹא־יִקְרַב בְּאׇהֳלֶֽךֶ׃ ‏11 כִּי מַלְאָכוֹלֶֽיהֶ יְצַוֶּת־לָּךְ לִשְׁמׇרְךֶ בְּכׇל־דְּרָכֶֽיךֶ׃ ‏12 עַל־כַּפַּֽיִם יִשַּׂאֽוּנְךֶ פֶּן־תִּגְּפֶה בָּאֶֽבֶן אֹתָֽךֶ׃ ‏13 לְשַֽׁחַל וָפֶֽתֶל תִּנְאֶת תִּרְעֶת כְּפִיר וְתַנִּין׃ ‏14 כִּי בִי חָשְׁקֶה וַאֲפַלְּטֵֽהֶ אֲשַׁגְּבֵֽהֶ כִּי־יָדְעֶה שְׁמִי׃ ‏15 יִקְרְאֹֽנִי וְאֶעֱנֵֽהֶ עִמֶּהּ־אָנֹכִי בְצָרָה אֲחַלְּצֵֽהֶ וַאֲכַבְּדֵֽהֶ׃ ‏16 אֹֽרֶךְ יָמִים אַשְׂבִּיעֵֽהֶ וְאוֹרֵֽהֶ יְשׁוּעָתִי׃ 1 Yoshéveh bəséiter elyoneh bətzeil Shadai yitlonáneh. 2 Omar ləSHOMÉREH maḥsi umtzudati Elohai evtaḥ beh. 3 Ki he yatzilókhe mipaḥ yəqusheh midéver havot. 4 Bə’efrateh yasékeh lakh vətáḥat kənaféihe teḥset tzinah vəsoḥeirah amiteh. 5 Lo tirə’eh mipáḥad láilah meiḥeitz ya’uf yomam. 6 Midéver bə’ófel yaḥalokh miqétev yashud tzohoráyim. 7 Yipol mitzidəkhe élef urvavah miminékhe eiléikhe lo yigash. 8 Raq ləvavəkhe tatet umidérekh rəsha’ol tasúreh. 9 Ki ateh SHOMÉREH maḥsi elyoneh sámte mə’onékhe. 10 Lo tə’uneh eiléikhe ra’ah vənéga lo yiqrav bə’oholékhe. 11 Ki mal’akholéihe yətzavet lakh lishmorkhe bəkhol dərakhéikhe. 12 Al kapáyim yisa’únəkhe pen tigəfe ba’éven otákhe. 13 Ləsháḥal vafétel tin’et tir’et kəfir vətanin. 14 Ki vi ḥashəqeh va’afalətéihe ashagəvéihe ki yadə’eh shəmi. 15 Yiqrə’óni və’e’enéihe imeh anokhi vətzarah aḥalətzéihe va’akhabədéihe. 16 Órekh yamim asbi’éihe və’oréihe yəshu’ati. 1 Who dwells in the shelter of the Highest, in the shade of Shadai shall rest. 2 I swear of the GUARDIAN, my safety and stronghold, my God, in Whom I trust, 3 that Voi will save you from the birdcatcher’s net, from the plague of destruction. 4 With Voix pinions, Voi will cover you, and under Voix wings will you find refuge — Voix faithfulness is a shield and a bulwark. 5 You will not fear the dread of night, nor the arrow flying by day; 6 the plague that goes about in gloom, nor the destruction that devastates at noon: 7 A thousand may fall at your right, at your left, a myriad — it will not near you. 8 Surely you will bend your heart and spurn the way of the wicked. 9 For you have made the GUARDIAN, my safety, the Highest, your refuge. 10 Evil shall not befall you, nor shall pestilence approach your tent, 11 for Voix angels Voi will command to you, to guard you in all your ways; 12 they will cup you in their palms lest you strike yourself on a stone. 13 To lion and cobra you will be pleasant, you will be friends to cub and dragon. 14 “Because ny loved Me I will deliver nym I will set nym in safety because ny knew My Name. 15 Ny will call on Me and I will answer nym; I Myself will be with nym in distress; I will set nym free and honor nym; 16 with a length of days I will sate nym, and I will teach nym My liberation.” Psalm 3 ‏2 יהוה מָה־רַבּוּ צְרוֹלָי רַבּוֹל קוּמוֹל עָלָי׃ ‏3 רַבּוֹל אֹמְרוֹל לְנַפְשִׁי אֵין יְשׁוּעָתָה לֶהּ בֵאלֹהִים סֶֽלָה׃ ‏4 וְאַתֶּה יהוה מָגֵן בַּעֲדִי כְּבוֹדִי וּמְרִימֶה רֹאשִׁי׃ ‏5 אֶבְלִי אֶל־יהוה אֶקְרָא וַיַּעֲנֹֽנִי מֵהַר קׇדְשֶׁהּ סֶֽלָה׃ ‏6 אֲנִי שָׁכַֽבְתִּי וָאִישָֽׁנָה הֱקִיצֽוֹתִי כִּי יהוה יִסְמְכֹֽנִי׃ ‏7 לֹא־אִירָא מֵרִבְבוֹת עָם אֲשֶׁר סָבִיב שָׁתוּ עָלָי׃ ‏8 קוּמֶה יהוה הוֹשִׁיעֹֽנִי אֱלֹהַי כִּי־הִכִּֽיתֶ אֶת־כׇּל־אֹיְבוֹלַי לֵבָב נַפְשׁוֹת רְשָׁעוֹל שִׁבַּֽרְתֶּ׃ ‏9 לְיהוה הַיְשׁוּעָה עַל־עַמְּךֶ בִרְכָתֶֽךֶ סֶּֽלָה׃ 2 SHOMÉREH mah rabu tzərolai rabol qumol alai. 3 Rabol omərol lənafshi ein yəshu’atah leh vEilohim sélah. 4 Və’ateh SHOMÉREH magein ba’adi kəvodi umrimeh roshi. 5 Evli el SHOMÉREH eqra vaya’anóni meihar qodsheh sélah. 6 Ani shakhávti va’ishánah heqitzóti ki SHOMÉREH yisməkhóni. 7 Lo ira meirivəvot am asher saviv shatu alai. 8 Qumeh SHOMÉREH hoshióni Elohai ki hikíte et kol oyəvolai leivav nafshot rəsha’ol shibárte. 9 LəSHOMÉREH hayəshu’ah al aməkhe birkhatékhe sélah. 2 GUARDIAN, how many are my straits! Many have arisen against me! 3 Many have said of me, “There’s no liberation for that one from God!” — selah! 4 But You, GUARDIAN, are a shield around me, my glory and the lifter of my head. 5 I will call my grief to the GUARDIAN and Voi will answer me from the mountiain of Voix Holiness — selah! 6 I lay down to sleep and I slumbered; I have awoken again because the GUARDIAN supports me. 7 I will not fear the myriads of armies that have set themselves all around against me! 8 Arise, GUARDIAN! Liberate me, my God! For You smote all my enemies in the heart, the souls of the wicked You shattered. 9 Liberation is the GUARDIAN’s. On Your people, Your blessing — selah! Blessings for Rest הַשְׁכִּיבֹֽנוּ יהוה אֱלֹהֵֽינוּ לְשָׁלוֹם וְהָקִיצֹֽנוּ שׁוֹמֶרֵֽנוּ לְחַיִּים וּפִֽרְשֶׂה עָלֵֽינוּ סֻכַּת שְׁלוֹמֶֽךֶ וְתַקְּנֹֽנוּ בְּעֵצָה טוֹבָה מִלְּפָנֶֽיךֶ וְהוֹשִׁיעֹֽנוּ לְמַֽעַן שְׁמֶֽךֶ׃ וְהָגֵֽנֶּה בַּעֲדֵֽנוּ וְהַסִֽירֶה מֵעָלֵֽינוּ אֵיבָה דֶּֽבֶר וְחֶֽרֶב וְרָעָב וְיָגוֹן וְהַסִֽירֶה שָׂטָן מִלְּפָנֵֽינוּ וּמֵאַחֲרֵֽינוּ וּבְצֵל כְּנָפֶֽיךֶ תַּסְתִּירֹֽנוּ׃ כִּי אֵל שׁוֹמֶרֵֽנוּ וּמַצִּילֶתֵֽנוּ אָֽתֶּה כִּי אֵל מַגֵן חַנּוּנֶה וְרַחוּמֶה אָֽתֶּה׃ וְשִׁמְרֶה צֵאתֵֽנוּ וּבוֹאֵֽנוּ לְחַיִּים וּלְשָׁלוֹם מֵעַתָּה וְעַד עוֹלָם׃ Hashkivónu SHOMÉREH Elohéinu ləshalom vəhaqitzónu shomeréinu ləḥayim ufírse aléinu sukat shəlomékhe vətaqənónu bə’eitzah tovah miləfanéikhe vəhoshi’ónu ləmá’an shəmékhe. Vəhagéineh ba’adéinu vəhasíreh mei’aléinu eivah déver vəḥérev vəra’av vəyagon vəhasíreh satan miləfanéinu umei’aḥaréinu uvtzeil kənaféikhe tastirónu. Ki Eil shomeréinu umatziletéinu áteh ki Eil magein ḥanuneh vəraḥumeh áteh. Vəshimre tzeitéinu uvo’éinu ləḥayim ulshalom mei’atah və’ad olam. Lay us down, GUARDIAN, our God, to peace, and wake us up, our Guardian, to life. And spread over us the sukah of Your peace, and set us in order with good council from before You, and liberate us for the sake of Your name. And shield us, and remove from over us enmity, plague and sword and famine and suffering; and remove any with hostility from before us and behind us, and may You seclude us in the shadow of Your wings. For, God, our Guardian and our Savior are You! For, God, a Shield, gracious and merciful are You! And guard our going and our coming for life and for peace, now and forever. Bərukheh SHOMÉREH bayom בְּרוּכֶה יהוה בַּיּוֹם בְּרוּכֶה יהוה בַּלָּֽיְלָה בְּרוּכֶה יהוה בְּשׇׁכְבֵֽנוּ בְּרוּכֶה יהוה בְּעוּרֵֽנוּ׃ כִּי בְיָדְךֶ נַפְשׁוֹת חַיּוֹלֵֽינוּ וּמֵתוֹלֵֽינוּ אֲשֶׁר בְּיָדֶהּ נֶֽפֶשׁ הַחַי וְרֽוּחַ בְּשַׂר אִשֶּׁה׃ בְּיָדְךֶ אַפְקִיד רוּחִי פָּדִֽיתֶה אוֹתִי יהוה אֵל אֱמֶת׃ אֱלֹהֵֽינוּ שֶׁבַּשָּׁמַֽיִם יַחֲדֶה שִׁמְךֶ וְקַיְּמֶה עוֹלָמְךֶ תָּמִיד וּפְדֶּת אוֹתָֽנוּ לְעוֹלָם וָעֶד׃ יִגְאוּ חַיֵּֽינוּ וְיִשְׂמַח לִבֵּֽנוּ וְתָגֵל נַפְשֵֽׁנוּ בִּישׁוּעָתְךֶ בֶּאֱמֶת בֶּאֱמוֹר לָֽנוּ בֵּינֵיכֶל אֱלֹהֵיכֶל׃ יהוה גּוֹאֶת יהוה גָּאֲתֶה יהוה יִגְאֶת לְעוֹלָם וָעֶד׃ כִּי הָעוֹלָם שֶׁלְּךֶ הוּא וּלְעוֹלְמֵי עַד תִּגְאֶת בְּכָבוֹד כִּי אֵין לָֽנוּ גָּאוֹן אֶלָּא אָֽתֶּה׃ Bərukheh SHOMÉREH bayom bərukheh SHOMÉREH baláilah bərukheh SHOMÉREH bəshokhvéinu bərukheh SHOMÉREH bə’uréinu. Ki bəyadəkhe nafshot ḥayoléinu umeitoléinu asher bəyadeh néfesh haḥai vərú’aḥ bəsar isheh. Bəyadəkhe afqid ruḥi padíteh oti SHOMÉREH Eil emet. Elohéinu shebashamáyim yaḥadeh shimkhe vəqayəmeh olaməkhe tamid ufdet otánu lə’olam va’ed. Yig’u ḥayéinu vəyismaḥ libéinu vətageil nafshéinu bishu’atəkhe bə’emet be’emor lánu beineikhel Eloheikhel. SHOMÉREH go’et SHOMÉREH ga’ateh SHOMÉREH yig’et lə’olam va’ed. Ki ha’olam sheləkhe hu ul’oləmei ad tig’et bəkhavod ki ein lánu ga’on ela áteh. Blessed is the GUARDIAN by day; blessed is the GUARDIAN by night; blessed is the GUARDIAN when we sleep; blessed is the GUARDIAN when we wake. For in Your hand are the souls of our living and our dead, Voi in Whose hand is the soul of life and the breath of a person’s flesh. (Iyov 12:10) Into Your hand I entrust my breath; You have liberated me, GUARDIAN, true God. Our God, who is in the Heavens, unite Your name and sustain Your world perpetually and liberate us forever and ever. Our lives will swell, our hearts be glad, our souls rejoice in Your liberation when truly it is announced to us: “Your God is among you!” The GUARDIAN is exalted. The GUARDIAN has been exalted. The GUARDIAN will be exalted forever and ever. For the world is Yours, and for endless eternity will You be exalted in Glory, for we have no other exaltation than You. Biblical Passages Bəreishit 48:16 הַמַּלְאָךְ הַגֹּאֶֽלֶה אֹתִי מִכׇּל רָע יְבָרְכֶה אֶת הַנְּעָרוֹל וְיִקָּרְאֶה בָהֶל שְׁמִי וְשֵׁם אִבוֹלַי אַבְרָהָם וְשָׂרָה וְיִדְגּוֹל לָרֹב בְּקֶֽרֶב הָאָֽרֶץ׃ Hamal’akh hago’éleh oti mikol ra yəvarəkheh et hanə’arol vəyiqarə’eh vəhel shəmi vəsheim ivolai Avraham vəSarah vəyidgol larov bəqérev ha’áretz. May the angel that rescued me from every evil bless the youths and call them by my name and the names of my forebears, Avraham and Sarah, and may they increase fishfold across the land. Shəmot 15:26 וַיֹּֽאמְרֶה אִמ־שָׁמֽוֹעַ תִּשְׁמְעֶה לְקוֹל יהוה אֱלֹהֶֽיךֶ וְהַתְּמִימֶה בְּעֵינֶֽיהֶ תַעֲשֶׂת וְהֶעֱרַצְתֶּ אֶת־מִצְוֺתֶֽיהֶ וְשָׁמַרְתֶּ כׇּל־חֻקֶּֽיהֶ כׇּל־הַמַּחֲלָה אֲשֶׁר־שַֽׂמְתִּי בְמִצְרַֽיִם לֹא־אַשִׂים עָלֶֽיךֶ כִּי אֲנִי יהוה רֹפְאַתֶֽךֶ׃ Vayómreh im shamó’a tishmə’eh ləqol SHOMÉREH Elohéikhe vəhatəmimeh bə’einéihe ta’aset vəhe’eratzte et mitzvotéihe vəshamarte kol ḥuqéihe kol hamaḥalah asher sámti vəMitzráyim lo asim aléikhe ki ani SHOMÉREH rofə’atékhe. And Voi promised: “If you fully follow the command of the GUARDIAN, your God, and do honest things in Voix sight and revere Voix mitzvot and guard all Voix laws, any plague that I set upon Mitzráyim I shall not set over you, for I, the GUARDIAN, am your Healer.” Zəkharyah 3:2 וַיֹּֽמְרֶה יהוה אֶל־הַשָּׂטָן יִגְעֲרֶה יהוה בְּךָ הַשָּׂטָן וְיִגְעֲרֶה יהוה בְּךָ הַמְּקַבֶּֽלֶה יִשְׂרָאֵל הֲלוֹא זֶה אוּד מֻצָּל מֵאֵשׁ׃ Vayómreh SHOMÉREH el haSatan yig’areh SHOMÉREH bəkha haSatan vəyig’areh SHOMÉREH bəkha habəqabéleh Yisra’eil halo zeh ud mutzal mei’eish. And the GUARDIAN said to the Accuser: “The GUARDIAN shall rebuke you, Accuser, and the GUARDIAN shall rebuke you, the One Who welcomes Yisra’eil; for is this not a brand rescued from fire?” Shir haShirim 3:7–8 הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבֹּרוֹל סָבִיב לָהּ מִגִּבֹּרוֹל יִשְׂרָאֵל׃ כֻּלָּל אֲחֻזוֹל חֶֽרֶב מְלֻמְּדוֹל מִלְחָמָה אִשֶּׁה חַרְבֶּהּ עַל־יְרֵכֶהּ מִפַּֽחַד בַּלֵּילוֹת׃ Hineih mitato sheliShlomoh shishim giborol saviv leh migiborol Yisra’eil. Kulal aḥuzol ḥérev məlumədol milḥamah isheh ḥarbeh al yəreikheh mipáḥad baleilot. Behold the bed, Shəlomoh’s! Sixty valiants around it, from among the valiant of Yisra’eil: All trained in the sword, tutored in war, each with a sword on their thigh out of dread of night. Mantras Each of the following prayers until Psalm 128 is traditionally prayed three times. יְבָרְכֹֽךֶ יהוה וְיִשְׁמְרֹֽךֶ׃ יָאֵֽרֶה יהוה פָּנֶֽיהֶ אֵלֶֽיךֶ וִיחֻנֹּֽךֶּ׃ יִשְּׂאֶה יהוה פָּנֶֽיהֶ אֵלֶֽיךֶ וְיָשֵֽׂמֶה לְךֶ שָׁלוֹם׃ Yəvarəkhókhe SHOMÉREH vəyishmərókhe. Ya’éireh SHOMÉREH panéihe eiléikhe viḥunóke. Yisə’eh SHOMÉREH panéihe eiléikhe vəyaséimeh ləkhe shalom. May GOD bless you and guard you. May GOD shine Voix face towards you, grace you. May GOD lift Voix face towards you and give you peace. (BəMidbar 6:24–26) הִנֵּה לֹא־יָנֽוּמֶה וְלֹא־יִישְׁנֶה שׁוֹמֶֽרֵה יִשְׂרָאֵל׃ Hineih lo yanúmeh vəlo yishəneh shoméreih Yisra’eil. Take note! Voi will not weary, nor will the Guardian of Yisra’eil sleep. (Psalm 121:4) לִישׁוּעָתְךֶ קִוִּֽיתִי יהוה קִוִּֽיתִי יהוה לִישׁוּעָתְךֶ יהוה לִישׁוּעָתְךֶ קִוִּֽיתִי׃ Lishu’atəkhe qivíti SHOMÉREH qivíti SHOMÉREH lishu’atəkhe SHOMÉREH lishu’atəkhe qivíti. For Your liberation I have hoped, GUARDIAN! (Bəreishit 49:18) I have hoped, GUARDIAN, for Your liberation! GUARDIAN, for Your liberation I have hoped! בְּשֵׁם יהוה אֱלֹהֵי יִשְׂרָאֵל מִימִינִי מִיכָאֵל וּמִשְּׂמֹאלִי גַבְרִיאֵל וּמִלְּפָנַי אוּרִיאֵל וּמֵאֲחוֹרַי רְפָאֵל וְעַל רֹאשִׁי שְׁכִינַת אֵל׃ Bəsheim SHOMÉREH Elohei Yisra’eil mimini Mikha’eil umis’moli Gavri’eil umiləfanai Uri’eil umei’aḥorai Rəfa’eil və’al roshi shəkhinat Eil. In the Name of the GUARDIAN, God of Yisra’eil: On my right, Mikha’eil, and on my left, Gavri’eil, and in front of me, Uri’eil, and behind me, Rəfa’eil, and above my head, the Presence of God. Psalm 128 ‏1 שִׁיר הַמַּעֲלוֹת אַשְׁרֵי כׇּל־יִרְאַת יהוה הַהֹלֶֽכֶה בִּדְרָכֶֽיהֶ׃ ‏2 יְגִֽיעַ חַיֶּֽיךֶ כִּי תֹאכְלֶה אַשְׁרֵיךֶ וְטוֹב לָךְ׃ ‏3 קְהִילָּה כְּגֶֽפֶן פֹּרִיָּה בְּיַרְכְּתֵי בֵיתֶֽךֶ חֲבֵירוֹל כִּשְׁתִלֵי זֵיתִים סָבִיב לְשֻׁלְחָנֶֽךֶ׃ ‏4 הִנֵּה כִי־כֵן יְבֹרְכֶה גְּבָֽרֶה יִרְאַת יהוה׃ ‏5 יְבָרְכֹֽךֶ יהוה מִצִּיּוֹן וּנְוֶת בַטּוֹב לְכׇל־יִשְׂרָאֵל כֹּל יְמֵי חַיֶּֽיךֶ׃ ‏6 וּנְוֶת בְּדוֹר אַחֲרֵי דוֹר שָׁלוֹם עַל־יִשְׂרָאֵל׃ 1 Shir hama’alot ashrei kol yir’at SHOMÉREH haholékheh bidrakhéihe. 2 Yəgí’a ḥayéikhe ki tokhleh ashreikhe vətov lakh. 3 Qəhilah kəgéfen poriyah bəyarkətei veitékhe ḥaveirol kishtilei zeitim saviv ləshulḥanékhe. 4 Hineih khi khein yəvorəkheh gəváreh yir’at SHOMÉREH. 5 Yəvarəkhókhe SHOMÉREH miTziyon unvet vatov ləkhol Yisra’eil kol yəmei ḥayéikhe. 6 Unvet bədor aḥarei dor shalom al Yisra’eil. 1 A psalm of ascents: Happy whoever fears the GUARDIAN, whoever goes in Voix ways! 2 The fruits of your life you’ll surely eat; you’ll be content, and good will be yours: 3 Community, like a fruiting vine, in the walls of your house! Friends, like olive shoots, around your table! 4 Take note: Surely thus will be blessed a person who fears the GUARDIAN. 5 May the GUARDIAN bless you from Tziyon, and may you dwell in the good of all Yisra’eil all the days of your life. 6 And may you dwell with generation after generation! Peace upon Yisra’eil! The following verse is traditionally prayed three times. רִגְזוֹל וְאַל־תֶּחֱטָֽאוֹל אִמְרוֹל בִלְבַבְכֶל עַל־מִשְׁכַּבְכֶל וְדֹמּוֹל סֶֽלָה׃ Rigzol və’al teḥetá’ol imrol vilvavkhel al mishkavkhel vədomol sélah. Shiver and don’t sin! Trade words in your hearts on your beds and be silent — selah! (Psalm 4:5) Éden Olam אֶֽדֶן עוֹלָם אֲשֶׁר חָיְתֶה בְּטֶֽרֶם כׇּל יְצִיר נִבְרָא׃ לְעֵת נַעֲשָׂה בְחֶפְצֶהּ כׇּל אֲזַי נֶֽצַח שְׁמֶהּ נִקְרָא׃ וְאַחֲרֵי כִּכְלוֹת הַכֹּל הֶא יִחְיֶת בְּלִי חֶבְרָה׃ וְהֶא הָיְתֶה וְהֶא הֹוֶת וְהֶא יִהְיֶת בְּתִפְאָרָה׃ וְהֶא אָחֶד וְאֵין שֵׁנֵי לְהַמְשִׁיל לֶהּ לְהַחְבִּֽירָה׃ בְּלִי רֵאשִׁית בְּלִי תַכְלִית וְלֶהּ הָעֹז וְהַמִּשְׂרָה׃ וְהֶא אֵלִי וְחַיֶּת גּוֹאֶלִי וְצוּר חֶבְלִי בְּעֵת צָרָה׃ וְהֶא נִסִּי וּמָנוֹס לִי מְנַת כּוֹסִי בְּיוֹם אֶקְרָא׃ בְּיָדֶהּ אַפְקִיד רוּחִי בְּעֵת אִישַׁן וְאָעִֽירָה׃ וְעִם רוּחִי גְּוִיָּתִי יהוה לִי וְלֹא אִירָא׃ Éden olam asher ḥayəteh bətérem kol yətzir nivra. Lə’eit na’asah vəḥeftzeh kol azai nétzaḥ shəmeh niqra. Və’aḥarei kikhlot hakol he yiḥyet bəli ḥevrah. Vəhe hayəteh vəhe hovet vəhe yihyet bətif’arah. Vəhe aḥed və’ein sheinei ləhamshil leh ləhaḥbírah. Bəli reishit bəli takhlit vəleh ha’oz vəhamisrah. Vəhe Eili vəḥayet go’eli vətzur ḥevli bə’eit tzarah. Vəhe nisi umanos li mənat kosi bəyom eqra Bəyadeh afqid ruḥi bə’eit ishan və’a’írah. Və’im ruḥi gəviyati SHOMÉREH li vəlo ira. Foundation of the world, Who lived before all creatures came to be! When by Voix will all things were made, Voix Name was cried eternally. And after all the world is done, then Voi will live sans company. For Voi has been, and now Voi is, and Voi will be quite splendidly. And Voi is One — there is no “two” who even nears equality. Without beginning, without end, Voi has the strength to all decree. Voi is my God, my living Help, my Rock when I am lost at sea. My Miracle and Refuge, Voi, my Cup-full answering my plea. Into Voix hand I trust my breath, both sleepily and wakefully, And with my breath, my body here; I shall not fear, for GOD’s with me. The Shabbat and Festival Morning Service As with the Friday Evening Service, the morning service developed by way of consecutive accretions around an original core. As such, while the ancient core of haTəfilah and the Shəma and her blessings remains relatively consistent across geographical and theological divides, some of the later additions are subject to a considerable degree of variation. The first section of the morning service, in particular, is especially fluid: No two of the prayerbooks I consulted in working on this siddur include all the same blessings in exactly the same order, and my personal experience praying with different congregations is that even two synagogues that pray from the same siddur may include, exclude, and rearrange blessings in this section to a striking degree. If your own custom differs from the arrangement presented here, by all means it should take precedence. Greeting a New Day On Waking Modet ani Many pray this immediately on awakening after sleep, so that their first conscious thought is a prayer. There are three versions of the first word in Hebrew: the first grammatically common, the second feminine, the third masculine. ‏<מוֹדֶת | מוֹדָה | מוֹדֶה> אֲנִי לְפָנֶֽיךֶ רֽוּחַ חַיֶּת וְקַיֶּֽמֶה שֶׁהֶחֱזַֽרְתֶּ בִּי נִשְׁמָתִי בְּחֶמְלָה רַבָּה אֱמוּנָתֶֽךֶ׃ ani ləfanéikhe rú’aḥ ḥayet vəqayémeh sheheḥezárte bi nishmati bəḥemlah rabah emunatékhe. I give thanks before You, living and enduring spirit, You Who have returned my breath to me in compassion; abundant is Your faithfulness! Systems wishing to pray this blessing collectively may pray this pluralized version instead. ‏<‏מוֹדוֹל | מוֹדוֹת | מוֹדִים> אָֽנוּ לְפָנֶֽיךֶ רֽוּחַ חַיֶת וְקַיֶֽמֶה שֶׁהֶחֱזַֽרְתֶּ בָּֽנוּ נִשְׁמוֹתֵֽינוּ בְּחֶמְלָה רַבָּה אֱמוּנָתֶֽךֶ׃ ánu ləfanéikhe rú’aḥ ḥayet vəqayémeh sheheḥezárte bánu nishmotéinu bəḥemlah rabah emunatékhe. We give thanks before You, living and enduring spirit, You Who have returned our breath to us in compassion; abundant is Your faithfulness! Ritual Washing Immediately upon waking, some ritually wash their hands using the following blessing. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִדְּשֶֽׁתְנוּ בְּמִצְוֺתֶֽיהֶ וְצִוֶּֽתְנוּ עַל נְטִילַת יָדַֽיִם׃ Bərukheh ateh HAVAYAH Elohéinu ḥei ha’olamim asher qidəshétnu bəmitzvotéihe vətzivétnu al nətilat yadáyim. Blessed are You, EXISTENCE, our God, Life of endless worlds, Who made us holy with Voix commandments and commanded us about washing hands. If ritually washing a different part of the body, the following blessing may be used. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִדְּשֶֽׁתְנוּ בְּמִצְוֺתֶֽיהֶ וְצִוֶּֽתְנוּ עַל נְטִילַת הַמַּֽיִם׃ Bərukheh ateh HAVAYAH Elohéinu ḥei ha’olamim asher qidəshétnu bəmitzvotéihe vətzivétnu al nətilat hamáyim. Blessed are You, EXISTENCE, our God, Life of endless worlds, Who made us holy with Voix commandments and commanded us about washing with water. Asher yətzarétnu This prayer offers thanks for our physical forms, without which we would not exist in this world, and is also prayed by some after going to the bathroom. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר יְצָרֶֽתְנוּ שׁוֹנוֹל בְּחׇכְמָה וּבָרְאֶה בָֽנוּ נְקָבִים נְקָבִים חֲלוּלִים חֲלוּלִים׃ גָּלוּי וְיָדֽוּעַ לִפְנֵי כִסֵּא כְבוֹדֶֽךֶ שֶׁאִם יִפָּתֵֽחַ יוֹתֵר מִדַּי אוֹ יִסָּתֵם יוֹתֵר מִדַּי אִי אֶפְשַׁר לְהִתְקַיֵּם וְלַעֲבוֹד לְפָנֶֽיךֶ אֲפִילוּ שָׁעָה אֶחָת׃ בְּרוּכֶה אַתֶּה יהוה רוֹפֵֽאַה כׇל בָּשָׂר וּמַפְלִיאֶה לַעֲשׂוֹת׃ Bərukheh ateh HAVAYAH Elohéinu ḥei ha’olamim asher yətzarétnu shonol bəḥokhmah uvarə’eh vánu nəqavim nəqavim ḥalulim ḥalulim. Galui vəyadú’a lifnei khisei khəvodékhe she’im yipatéi’aḥ yoteir midai o yisateim yoteir midai i efshar ləhitqayeim vəla’avod lifanéikhe afilu sha’ah eḥat. Bərukheh ateh HAVAYAH roféi’ah khol basar umafli’eh la’asot. Blessed are You, EXISTENCE, our God, Life of endless worlds, Who wisely made us varied and created in us holes upon holes, hollows upon hollows. It is revealed and known before the throne of Your glory that if too many of them were open, or too many of them were closed, it would not be possible to persist and worship in Your presence, not even for one moment. Blessed are You, EXISTENCE, Healer of all flesh and Wonder maker. Elohai nəshamah אֱלֹהַי נְשָׁמָה שֶׁנָּתַַֽתֶ בִּי טְהוֹרָה הִיא׃ אַתֶּה בְרָאֶֽתָהּ אַתֶּה יְצָרֶֽתָהּ אַתֶּה נְפָחֶֽתָהּ בִּי וְאַתֶּה מְשַׁמֶּֽרָהּ בְּקִרְבִּי וְאַתֶּה עָתִיד לִטְּלָהּ מִמֶּֽנִּי וּלְהַחֲזִירָהּ בִּי לֶעָתִיד לָבוֹא׃ כׇּל זְמַן שֶׁהַנְּשָׁמָה בְקִרְבִּי The first word of the next line varies by gender; the forms are given as common, feminine, then masculine. ‏<מוֹדֶת | מוֹדָה | מוֹדֶה> אֲנִי לְפָנֶֽיךֶ יהוה אֱלֹהַי וֵאלֹהֵי אִבוֹלַי מַעְיָן כׇּל מַעֲשֵֽׂינוּ רֽוּחַ כׇּל נִשְׁמוֹתֵֽינוּ׃ בְּרוּכֶה אַתֶּה יהוה הַמַּחֲזִירֶה נְשָׁמוֹת לִפְגָרִים מֵתִים׃ Elohai nəshamah shenatáte bi təhorah hi. Ateh vəra’étah ateh yətzarétah ateh nəfaḥétah bi və’ateh məshamérah bəqirbi və’ateh atid litəlah miméni ulhaḥazirah bi le’atid lavo. Kol zəman shehanəshamah vəqirbi The first word of the next line varies by gender; the forms are given as common, feminine, then masculine. ani ləfanéikhe HAVAYAH Elohai vEilohei ivolai mayan kol ma’aséinu rú’aḥ kol nishmotéinu. Bərukheh ateh HAVAYAH hamaḥazireh nəshamot lifgarim meitim. My God, the soul You gave me is pure. You created it, You fashioned it, You breathed it into me, and You maintain it inside me, and in future You will lift it from me and restore it to me, in the future that is coming. For all the time that this soul is in me, I give thanks in Your presence, EXISTENCE, my God, and God of my forebears, wellspring of all our acts, breath of all our souls. Blessed are You, EXISTENCE, the One Who restores souls to lifeless corpses. Preparing to Worship Donning Tzitzit If wearing tzitzit but not a talit, pray the following blessing before putting on tzitzit. If wearing a talit, continue with Donning a Talit (line 9,137) instead. If wearing neither tzitzit nor talit, continue with the Blessings before Torah Study (line 9,203). בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִדְּשֶֽׁתְנוּ בְּמִצְוֺתֶֽיהֶ וְצִוֶּֽתְנוּ עַל מִצְוַת צִיצִית׃ Bərukheh ateh HAVAYAH Elohéinu ḥei ha’olamim asher qidəshétnu bəmitzvotéihe vətzivétnu al mitzvat tzitzit. Blessed are You, EXISTENCE, our God, Life of endless worlds, Who made us holy with Voix commandments and commanded us about the commandment of tzitzit. After putting on tzitzit conclude: יְהִי רָצוֹן מִלְּפָנֶֽיךֶ יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ שֶׁתְּהֵא חֲשׁוּבָה מִצְוַת צִיצִית לְפָנֶֽיךֶ כְּאִלּוּ קִיַמְתִּֽיהָ בְּכׇל פְּרָטֶֽיהָ וְדִקְדּוּקֶֽיהָ וְכַוָּנוֹתֶֽיהָ וְתַרְיַ׳׳ג מִצְוֺת הַתְּלוּיוֹת בָּהּ אָמֵן סֶֽלָה׃ Yəhi ratzon miləfanéikhe HAVAYAH Elohéinu vEilohei ivoléinu shetəhei ḥashuvah mitzvat tzitzit ləfanéikhe kə’ilu qidamtíha bəkhol pəratéiha vədiqduqéiha vəkhavanotéiha vətaryag mitzvot hatəluyot bah amein sélah. May it be Your will, EXISTENCE, our God and God of our forebears, that the commandment of tzitzit be deemed before You as if I had fulfilled it in all its details and nuances and intentions, as well as the 613 commandments that hang upon it. Amen selah! Continue with the Blessings before Torah Study (line 9,203). Donning a Talit Pray this section if wearing a talit, even if you are also wearing a separate garment with tzitzit. Before putting on the talit pray: בָּרְכִי נַפְשִׁי אֶת־יהוה יהוה אֱלֹהַי גָּדַֽלְתֶּ מְּאֹד הוֹד וְהָדָר לָבָֽשְׁתֶּ׃ עֹטֶת־אוֹר כַּשַּׁלְמָה נוֹטֶת שָׁמַֽיִם כַּיְרִיעָה׃ Barəkhi nafshi et HAVAYAH HAVAYAH Elohai gadálte mə’od hod vəhadar laváshte. Otet or kashalmah notet shamáyim kairi’ah. Bless, my soul, EXISTENCE! EXISTENCE, my God, You are greatly magnified; praise and adornment You have donned, wrapping Yourself in light like a cloak, stretching heaven out like a canvas. (Psalm 104:1–2) בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִדְּשֶֽׁתְנוּ בְּמִצְוֺתֶֽיהֶ וְצִוֶּֽתְנוּ לְהִתְעַטֵּף בַּצִּיצִית׃ Bərukheh ateh HAVAYAH Elohéinu ḥei ha’olamim asher qidəshétnu bəmitzvotéihe vətzivétnu ləhit’ateif batzitzit. Blessed are You, EXISTENCE, our God, Life of endless worlds, Who made us holy with Voix commandments and commanded us to wrap ourselves in tzitzit. (Some spend a moment wrapped in the talit in private meditation at this point. Some pray the following while doing so.) מַה־יָּקָר חַסְדְּךֶ אֱלֹהִים וּבְנוֹל חַוָּה בְּצֵל כְּנָפֶֽיךֶ יֶחֱסָיוֹל׃ יִרְוְיֹל מִדֶּֽשֶׁן בֵּיתֶֽךֶ וְנַֽחַל עֲדָנֶֽיךֶ תַשְׁקֹם׃ כִּי־עִמְּךֶ מְקוֹר חַיִּים מִנִּיבְךֶ נֶאֱרֶה־נִיב׃ מִשְׁכֶה חַסְדְּךֶ לְיֹדְעוֹלֶֽיךֶ וְצִדְקָתְךֶ לְתַמּוֹל־לֵב׃ Mah yaqar ḥasdəkhe Elohim uvnol Ḥavah bətzeil kənaféikhe yeḥesayol. Yirvəyol midéshen beitékhe vənáḥal adanéikhe tashqom. Ki iməkhe məqor ḥayim minivəkhe ne’ereh niv. Mishkheh ḥasdəkhe liyodə’oléikhe vətzidqatəkhe lətamol leiv. How precious is Your lovingkindness, God! And the children of Ḥavah will find refuge in the shade of Your wings: They will be sated from the fat of Your house and with the wadi of Your luxuries will You water them, for with You is the fountain of life — from Your fruit will we harvest fruit. Prolong Your lovingkindness for those who know You, and Your righteousness for the honest of heart. (Psalm 36:8–11) Blessings before Torah Study Before the Torah service later in the morning, some study fixed excerpts from the Torah, Mishnah, and Gəmara. The traditional passages are presented after the blessings. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִדְּשֶֽׁתְנוּ בְּמִצְוֺתֶֽיהֶ וְצִוֶּֽתְנוּ לַעֲסֹק בְּדִבְרֵי תוֹרָה׃ Bərukheh ateh HAVAYAH Elohéinu ḥei ha’olamim asher qidəshétnu bəmitzvotéihe vətzivétnu la’asoq bədivrei Torah. Blessed are You, EXISTENCE, our God, Life of endless worlds, Who made us holy with Voix commandments and commanded us to engage with words of Torah. וְהַעֲרִֽיבֶה נָא יהוה אֱלֹהֵֽינוּ אֶת דִבְרֵי תוֹרָתְךֶ לְכֻלָּֽנוּ וּלְכׇּל עַמְּךֶ בֵּית יִשְׂרָאֵל׃ וְנִחְיֶה אֲנַֽחְנוּ וְצֶאֱצְאוֹלֵֽינוּ וְצֶאֱצָאוֹל עַמְּךֶ בֵּית יִשְׂרָאֵל כֻּלָּֽנוּ יוֹדְעוֹל שְׁמֶֽךֶ וְלוֹמְדוֹל תוֹרָתְךֶ לִשְׁמָהּ׃ בְּרוּכֶה אַתֶּה יהוה הַמְלַמֶּֽדֶה תּוֹרָה לְעַמֶּהּ יִשְׂרָאֵל׃ Vəha’aríveh na HAVAYAH Elohéinu et divrei Toratəkhe ləkhulánu ulkol aməkhe beit Yisra’eil. Vənihyeh anáḥnu vətze’etzə’oléinu vətze’etza’ol aməkhe beit Yisra’eil kulánu yodə’ol shəmékhe vəlomədol Toratəkhe lishmah. Bərukheh ateh HAVAYAH hamlamédeh Torah lə’ameh Yisra’eil. And make pleasant, EXISTENCE, our God, the words of Your Torah for all of us and for all Your people, the house of Yisra’eil. And may we — us and our progeny and the progeny of Your people, the house of Yisra’eil — may we all know Your name and learn Your Torah for its own sake. Blessed are You, EXISTENCE, the One Who teaches Torah to Voix people, Yisra’eil. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִבְּלֶֽתְנוּ מִכׇּל הָעַמִּים וְנָתְנֶה לָֽנוּ אֶת תוֹרָתֶהּ׃ בְּרוּכֶה אַתֶּה יהוה נוֹתֶֽנֵה הַתּוֹרָה׃ Bərukheh ateh HAVAYAH Elohéinu ḥei ha’olamim asher qibəlétnu mikol ha’amim vənatəneh lánu et Torateh. Bərukheh ateh HAVAYAH noténeih haTorah. Blessed are You, EXISTENCE, our God, Life of endless worlds, Who has welcomed us from among all peoples and given us Voix Torah. Blessed are You, EXISTENCE, Giver of the Torah! These are the traditional passages for study at this moment in the service. Because they are passages for study, they are presented without alteration. Torah: יְבָרֶכְךָ יהוה וְיִשְׁמְרֶֽךָ׃ יָאֵר יהוה פָּנָיו אֵלֶֽיךָ וִיחֻנֶּֽךָּ׃ יִשָּׂא יהוה פָּנָיו אֵלֶֽיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃ Yəvarekhəkha HAVAYAH vəyishmərékha. Ya’eir HAVAYAH panav eiléikha viḥunéka. Yisa HAVAYAH panav eiléikha vəyaseim ləkha shalom. May EXISTENCE bless you and guard you. May EXISTENCE shine Voix face towards you, grace you. May EXISTENCE lift Voix face towards you and give you peace. (BəMidbar 6:24–26) Mishnah: אֵֽלּוּ דְבָרִים שֶׁאֵין לָהֶם שִׁעוּר הַפֵּאָה וְהַבִּכּוּרִים וְהָרֵאָיוֹן וּגְמִילוּת חֲסָדִים וְתַלְמוּד תּוֹרָה׃ Éilu dəvarim shə’ein lahem shi’ur hapei’ah vəhabikurim vəhanei’ayon ugmilut ḥasadim vətalmud Torah. These are the things that don’t have a fixed measure: the field corners, and the first-fruit offering, and the pilgrimage Festival [offering], and acts of lovingkindness, and studying Torah. (Pei’ah 1:1) Gəmara: אֵֽלּוּ דְבָרִים שֶׁאָדָם אוֹכֵל פֵּרוֹתֵיהֶם בָּעוֹלָם הַזֶּה וְהַקֶּֽרֶן קַיֶּֽמֶת לוֹ לָעוֹלָם הַבָּא וְאֵֽלּוּ הֵן כִּבּוּד אָב וָאֵם וּגְמִילוּת חֲסָדִים וְהַשְׁכָּמַת בֵּית הַמִּדְרָשׁ שַׁחֲרִית וְעַרְבִית וְהַכְנָסַת אוֹרְחִים וּבִקּוּר חוֹלִים וְהַכְנָסַת כַּלָּה וּלְוָיַת הַמֵּת וְעִיּוּן תְּפִלָּה וַהֲבָאַת שָׁלוֹם בֵּין אָדָם לַחֲבֵרוֹ וְתַלְמוּד תּוֹרָה כְּנֶֽגֶד כֻּלָּם׃ Éilu dəvarim she’adam okheil peiroteihem ba’olam hazeh vəhaqéren qayémet lo la’olam haba və’éilu hein kibud av va’eim ugmilut ḥasadim vəhashkamat beit hamidrash shaḥarit və’arvit vəhakhnasat orəḥim uviqur ḥolim vəhakhnasat kalah ulvayat hameit və’iyun təfilah vahava’at shalom bein adam laḥaveiro vətalmud Torah kənéged kulam. These are the things that a person eats the fruit of in this world but the fullness [of which] remains for them in the world to come — and these are those things: Honoring father and mother, and acts of lovingkindness, and earliness [at] the house of study (morning and evening!), and welcoming in guests, and visiting the sick, and welcoming in a bride, and accompanying the dead, and devotion [during] prayer, and bringing peace between a man and his friend — and studying Torah is equal to all of them. (Based on Shabat 127a) Meditations Sháḥar avaqeshkhe This poem was written by Solomon ibn Gabriol, an 11th-century Andalusian poet and philosopher. The translation can be sung to the same melody as the original. שַֽׁחַר אֲבַקֶּשְׁךֶ צוּרִי וּמִשְׂגַּבִּי אֶעְרֹךְ לְפָנֶֽיךֶ שַׁחְרִי וְגַם עַרְבִּי׃ לִפְנֵי גְדֻלָּתֶךְ אֶעְבֹד וְאֶבָּהֵל כִּי עֵינְךֶ תִרְאֶה כׇּל מַחְשְׁבוֹת לִבִּי׃ מַה זֶּה אֲשֶׁר יוּכַל הַלֵּב וְהַכִּשְׁרוֹן לַעֲשׂוֹת וּמַה כֹּֽחַ רוּחִי בְּתוֹךְ קִרְבִּי׃ הִנֵּה לְךֶ תִיטְבֶה חֶבְרַת אֱנוֹשׁ עַל כֵּן אוֹדְךֶ בְּעוֹד תִּהְיֶה נִשְׁמַת אֱלֽוֹהַּ בִּי׃ Sháḥar avaqeshkhe tzuri umisgabi erokh ləfanéikhe shaḥri vəgam arbi. Lifnei gədulatékh evod və’ebaheil ki einəkhe tir’eh kol maḥshəvot libi. Mah zeh asher yukhal haleiv vəhakishron la’asot umah kó’aḥ ruḥi bətokh qirbi. Hineih ləkhe titəveh ḥevrat enosh al kein odəkhe bə’od tihyeh nishmat Eló’ah bi. At dawn, I seek You, rock and refuge where I flee; to You, at morning and at night, I’ll send my plea. Before Your greatness, I will worship and be awed, for all the thinkings of my heart Your eyes will see. Ah! What is this that heart or skill is able to achieve? And what the sum of strength within me be? But note! You cherish human company and so I thank You while the soul of God abides in me. Loving Your Neighbor The second word of the Hebrew changes depending on the person praying it. It is presented here first in the common, then the feminine, and then the masculine. הֲרֵֽינִי <מְקַבֶּֽלֶה | מְקַבֶּֽלֶת | מְקַבֵּל> עָלַי מִצְוַת הַבּוֹרֵֽאַה וְאָהַבְתֶּ לְרֵעֶתְךֶ כָּמֽוֹךֶ׃ Haréini alai mitzvat haboréi’ah və’ahavte lərei’etkhe kamókhe. I hereby accept upon myself the Creator’s commandment: “And you will love your neighbor as yourself.” (Vayiqra 19:18) Entering Community Mah tóvu One of the oldest rabbinical prayers, Mah tóvu is frequently prayed upon entering a space for worship. This version concludes with a modified version of the refrain that some communities use to include more women in the liturgical text. מַה טֹּֽבוּ אֹהָלֶֽיךָ יַעֲקֹב מִשְׁכְּנֹתֶֽיךָ יִשְׂרָאֵל׃ וַאֲנִי בְּרֹב חַסְדְּךֶ אָבוֹא בֵיתֶֽךֶ אֶצְטַנֵּֽעַ אֶל קָהָל קׇדְשְׁךֶ בְּיִרְאָתֶֽךֶ׃ יהוה אָהַבְתִּי מְעוֹן בֵּיתֶֽיךֶ וּמְקוֹם מִשְׁכַּן כְּבוֹדֶֽךֶ׃ וַאֲנִי אֶצְטַנֵּֽעַ וְאֶעֱבֹד אֶתְפַּלֵּל לִפְנֵי יהוה עֹשֶֽׂתִי׃ וַאֲנִי תְפִלָּתִי לְךֶ יהוה עֵת רָצוֹן אֱלֹהִים בְּרׇב חַסְדְּךֶ עֲנֹֽנִי בֶּאֱמֶת יִשְׁעֶֽךֶ׃ מַה טֹּֽבוּ אֹהָלַֽיִךְ לֵאָה מִשְׁכְּנֹתַֽיִךְ רָחֵל׃ Mah tóvu ohaléikha Ya’aqov mishkənotéikha Yisra’eil. Va’ani bərov ḥasdəkhe avo veitékhe etztanéi’a el qahal qodshəkhe bəyir’atékhe. HAVAYAH ahavti mə’on beitéikhe umqom mishkan kəvodékhe. Va’ani etztanéi’a və’e’evod etpaleil lifnei HAVAYAH oséti. Va’ani təfilati ləkhe HAVAYAH eit ratzon Elohim bərov ḥasdəkhe anóni be’emet yish’ékhe. Mah tóvu ohaláyikh Lei’ah mishkənotáyikh Raḥeil. How pleasant are your tents, Ya’aqov, your dwellings, Yisra’eil! (BəMidbar 24:5) And as for me, with Your abundant kindness I’ll enter Your home; I’ll be humble towards Your holy congregation, in awe of You. (Psalm 5:8) EXISTENCE, I have loved the refuge of Your home and the Place of the dwelling of Your glory. (Psalm 26:8) And as for me, I’ll be humble and worship and pray before EXISTENCE, my Maker. (Psalm 95:6) And as for me, may my prayer to You, EXISTENCE, be at a desired time! God, in Your abundant kindness, answer me with the truth of Your liberation. (Psalm 69:14) How pleasant are your tents, Lei’ah, your dwellings, Raḥeil! Some continue with Birkot haSháḥar here (line 9,550). Others include one or both of the following piyutim. Éden Olam אֶֽדֶן עוֹלָם אֲשֶׁר חָיְתֶה בְּטֶֽרֶם כׇּל יְצִיר נִבְרָא׃ לְעֵת נַעֲשָׂה בְחֶפְצֶהּ כׇּל אֲזַי נֶֽצַח שְׁמֶהּ נִקְרָא׃ וְאַחֲרֵי כִּכְלוֹת הַכֹּל הֶא יִחְיֶת בְּלִי חֶבְרָה׃ וְהֶא הָיְתֶה וְהֶא הֹוֶת וְהֶא יִהְיֶת בְּתִפְאָרָה׃ וְהֶא אָחֶד וְאֵין שֵׁנֵי לְהַמְשִׁיל לֶהּ לְהַחְבִּֽירָה׃ בְּלִי רֵאשִׁית בְּלִי תַכְלִית וְלֶהּ הָעֹז וְהַמִּשְׂרָה׃ וְהֶא אֵלִי וְחַיֶּת גּוֹאֶלִי וְצוּר חֶבְלִי בְּעֵת צָרָה׃ וְהֶא נִסִּי וּמָנוֹס לִי מְנַת כּוֹסִי בְּיוֹם אֶקְרָא׃ בְּיָדֶהּ אַפְקִיד רוּחִי בְּעֵת אִישַׁן וְאָעִֽירָה׃ וְעִם רוּחִי גְּוִיָּתִי יהוה לִי וְלֹא אִירָא׃ Éden olam asher ḥayəteh bətérem kol yətzir nivra. Lə’eit na’asah vəḥeftzeh kol azai nétzaḥ shəmeh niqra. Və’aḥarei kikhlot hakol he yiḥyet bəli ḥevrah. Vəhe hayəteh vəhe hovet vəhe yihyet bətif’arah. Vəhe aḥed və’ein sheinei ləhamshil leh ləhaḥbírah. Bəli reishit bəli takhlit vəleh ha’oz vəhamisrah. Vəhe Eili vəḥayet go’eli vətzur ḥevli bə’eit tzarah. Vəhe nisi umanos li mənat kosi bəyom eqra Bəyadeh afqid ruḥi bə’eit ishan və’a’írah. Və’im ruḥi gəviyati HAVAYAH li vəlo ira. Foundation of the world, Who lived before all creatures came to be! When by Voix will all things were made, Voix Name was cried eternally. And after all the world is done, then Voi will live sans company. For Voi has been, and now Voi is, and Voi will be quite splendidly. And Voi is One — there is no “two” who even nears equality. Without beginning, without end, Voi has the strength to all decree. Voi is my God, my living Help, my Rock when I am lost at sea. My Miracle and Refuge, Voi, my Cup-full answering my plea. Into Voix hand I trust my breath, both sleepily and wakefully, And with my breath, my body here; I shall not fear, for GOD’s with me. Yigdəleh This poetic summary of Maimonides’s thirteen principles of faith is quite popular, even tho the thirteen principles themselves were controversial at the time of their formulation and are far from universally accepted today. יִגְדְּלֶה אֱלֹהִים חַיֶּת וְיִשְׁתַּבְּחֶה נִמְצֵֽאַה וְאֵין עֵת אֶל מְצִיאוּתֶהּ׃ אָחֶד וְאֵין יְחִידֶה כְיִחוּדֶהּ נֶעְלֶֽמֶה וְגַם אֵין סוֹף לְאַחְדוּתֶהּ׃ אֵין לֶהּ דְּמוּת הַגּוּף וְאֵינֶהּ גוּף לֹא נַעֲרֹךְ אֵלֶֽיהֶ קְדֻשָּׁתֶהּ׃ קַדְמוֹנֶה לְכׇל דָּבָר אֲשֶׁר נִבְרָא רִאשׁוֹנֶה וְאֵין רֵאשִׁית לְרֵאשִׁיתֶהּ׃ הִנֶּהּ אֶֽדֶן עוֹלָם וְכׇל נוֹצֶרֶהּ יוֹרֶת גְּדוּלָּתֶהּ וּמְחִילָתֶהּ׃ שֶֽׁפַע נְבוּאָתֶהּ נְתָנֶהּ אֶל נְשׁוֹל סְגֻלָּתֶהּ וְתִפְאַרְתֶּהּ׃ לֹא קָמֶה בְיִשְׂרָאֵל כְּמֹשֶׁה עוֹד נָבִיא וּמַבִּיט אֶת תְּמוּנָתֶהּ׃ תּוֹרַת אֱמֶת נָתְנֶה לְעַמֶּהּ אֵל עַל יַד נְבִיאֶהּ נֶאֱמַן בֵּיתֶהּ׃ לֹא יַחְלִיפֶה הָאֵל וְלֹא יָמִֽירֶה דָּתֶהּ לְעוֹלָמִים לְזוּלָתֶהּ׃ צוֹפֶת וְיוֹדַֽעַה סְתָרֵֽינוּ מַבִּֽיטֶה לְסוֹף דָּבָר בְּקַדְמָתֶהּ׃ גּוֹמֶֽלֶה לְאִישֶׁה חֶֽסֶד כְּמִפְעָלֶהּ נוֹתֶֽנֶה לִרְשָׁעֶה רָע כְּרִשְׁעָתֶהּ׃ יִשְׁלְחִי לְקֵץ לָֽנוּ צֶֽדֶק נִצְחִי לִפְדּוֹת מְחַכּוֹל קֵץ יְשׁוּעָתֶהּ׃ מֵתוֹל יְחַיֶּת אֵל בְּרֹב חַסְדֶּהּ בָּרוּךְ עֲדֵי עַד שֵׁם תְּהִלָּתֶהּ׃ Yigdəleh Elohim ḥayet vəyishtabəḥeh nimtzéi’ah və’ein eit el mətzi’uteh. Aḥed və’ein yəḥideh khəyiḥudeh nelémeh vəgam ein sof lə’aḥduteh. Ein leh dəmut haguf və’eineh guf lo na’arokh eiléihe qədushateh. Qadmoneh ləkhol davar asher nivra rishoneh və’ein reishit ləreishiteh. Hineh éden olam vəkhol notzereh yoret gədulateh umḥilateh. Shéfa nəvu’ateh nətaneh el nəshol səgulateh vətif’arteh. Lo qameh vəYisra’eil kəMoshe od navi umabit et təmunateh. Torat emet natəneh lə’ameh Eil al yad nəvi’eh ne’eman beiteh. Lo yaḥlifeh ha’Eil vəlo yamíreh dateh lə’olamim ləzulateh. Tzofet vəyodá’ah sətaréinu mabíteh ləsof davar bəqadmateh. Goméleh lə’isheh ḥésed kəmif’aleh noténeh lirsha’eh ra kərish’ateh. Yishləḥi ləqeitz lánu tzédeq nitzḥi lifdot məḥakol qeitz yəshu’ateh. Meitol yəḥayet Eil bərov ḥasdeh barukh adei ad sheim təhilateh. Extolled will be the great and living God! All time’s in Voix reality’s purview. The One! And Voix uniqueness is unique: infinite, Voix oneness, thru and thru. Voi has no body, nor the shape of one; Voix Holiness outstrips all in our view. Voi came before each thing that came to be, yet never, ever was Voix newness new. The bedrock of the world and all Voi formed, all show Voix greatness and forgiveness too. Prophetic bounty Voi bestowed upon Voix beautiful and also treasured few. There was, in Yisra’eil, none like Mosheh, the prophet who beheld Voix outline true. God gave Voix people Torah, which is truth, via a hand never to Void untrue. And never will Voi alter, never change, Voix law eternal never make anew. Voi sees and knows our deepest secret things; a plan’s end at Voix start Voi can construe. Voi grants a person kindness for their deeds, and gives the bad the badness they accrue. Voi will someday send everlasting Right to those who never faith in Voi withdrew. The dead will live again since Voi is kind. The Name of Praise has endless blessings due! Morning Blessings Birkot haSháḥar These blessings were originally prayed at home, each accompanying a different stage of the waking up process, but were eventually added to the formal liturgy to be prayed communally. As with many parts of the morning service, different communities have different practices concerning the exact order of these blessings. (Some stand here.) בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר נָתְנֶה לַשֶּׂכְוִי בִינָה לְהַבְחִין בֵּין יוֹם וּבֵין לָֽיְלָה׃ Bərukheh ateh HAMAQOR Elohéinu ḥei ha’olamim asher natəneh lasekhvi vinah ləhavḥin bein yom uvein láilah. Blessed are You, THE SOURCE, our God, Life of endless worlds, Who gave the rooster discernment to divide between day and night. There are four versions of the last line of this blessing: One gives praise for a universal Divine-image-ness, the other three give praise for being made in a gendered fashion — first female, then male, then nonbinary. There are further comments in Appendix B (line 31,247). בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים ‏| שֶׁעָשֶֽׂתְנִי בְּצַלְמֶהּ׃ ‏| שֶׁעָשֶֽׂתְנִי נְקֵבָה׃ ‏| שֶׁעָשֶֽׂתְנִי זָכָר׃ ‏| שֶׁעָשֶֽׂתְנִי מִחוּץ לַשְּׁנַֽיִם׃ Bərukheh ateh HAMAQOR Elohéinu ḥei ha’olamim | universal: she’asétni bətzalmeh. | female: she’asétni nəqavah. | male: she’asétni zakhar. | nonbinary: she’asétni miḥutz lashənáyim. Blessed are You, THE SOURCE, our God, Life of endless worlds, | universal: Who made me in Voix image. | female: Who made me female. | male: Who made me male. | nonbinary: Who made me outside the binary. The second-to-last word of the following blessing changes depending on the gender of the worshiper. It is given here first in the common, then the feminine, then the masculine. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים שֶׁעָשֶֽׂתְנִי <בֶּת | בָּת | בֶּן> חוֹרִין׃ Bərukheh ateh HAMAQOR Elohéinu ḥei ha’olamim she’asétni ḥorin. Blessed are You, THE SOURCE, our God, Life of endless worlds, Who made me a child of Freedom. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים שֶׁעָשֶֽׂתְנִי יִשְׂרָאֵל׃ Bərukheh ateh HAMAQOR Elohéinu ḥei ha’olamim she’asétni Yisra’eil. Blessed are You, THE SOURCE, our God, Life of endless worlds, Who made me of Yisra’eil. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים מְעִירֶת יְשֵׁנוֹל׃ Bərukheh ateh HAMAQOR Elohéinu ḥei ha’olamim mə’iret yəsheinol. Blessed are You, THE SOURCE, our God, Life of endless worlds, waker-up of the sleeping. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים מַלְבִּישֶׁת עֲרֻמּוֹל׃ Bərukheh ateh HAMAQOR Elohéinu ḥei ha’olamim malbishet arumol. Blessed are You, THE SOURCE, our God, Life of endless worlds, clother of the naked. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים מַתִּירֶת אֲסוּרוֹל׃ Bərukheh ateh HAMAQOR Elohéinu ḥei ha’olamim matiret asurol. Blessed are You, THE SOURCE, our God, Life of endless worlds, releaser of the imprisoned. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים זָנֶת רְעֵבוֹל׃ Bərukheh ateh HAMAQOR Elohéinu ḥei ha’olamim zanet rə’eivol. Blessed are You, THE SOURCE, our God, Life of endless worlds, feeder of the famished. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽיהוּ חֵי הָעוֹלָמִים רוֹקַֽעַה הָאָֽרֶץ עַל הַמָּֽיִם׃ Bərukheh ateh HAMAQOR Elohéinu ḥei ha’olamim roqá’ah ha’áretz al hamáyim. Blessed are You, THE SOURCE, our God, Life of endless worlds, stretching out the land over the water. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים הַמְּכִינֶה מוּסְרֵי גַבְרֶה׃ Bərukheh ateh HAMAQOR Elohéinu ḥei ha’olamim haməkhineh musərei gavreh. Blessed are You, THE SOURCE, our God, Life of endless worlds, the One Who steadies a person’s morals. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים שֶׁעָשְׂתֶה לִי כׇּל צׇרְכִּי׃ Bərukheh ateh HAMAQOR Elohéinu ḥei ha’olamim she’asəteh li kol tzorki. Blessed are You, THE SOURCE, our God, Life of endless worlds, Who made me everything I need. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אוֹזֶֽרֶה יִשְׂרָאֵל בִּגְבוּרָה׃ Bərukheh ateh HAMAQOR Elohéinu ḥei ha’olamim ozéreh Yisra’eil bigvurah. Blessed are You, THE SOURCE, our God, Life of endless worlds, girdling Yisra’eil with courage. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים עוֹטֶֽרֶה יִשְׂרָאֵל בְּתִפְאָרָה׃ Bərukheh ateh HAMAQOR Elohéinu ḥei ha’olamim otéreh Yisra’eil bətif’arah. Blessed are You, THE SOURCE, our God, Life of endless worlds, adorning Yisra’eil with splendor. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים הַנּוֹתֶֽנֶה לַיְּעֵפֶה כֹּֽחַ׃ Bərukheh ateh HAMAQOR Elohéinu ḥei ha’olamim hanoténeh layə’eifeh kó’aḥ. Blessed are You, THE SOURCE, our God, Life of endless worlds, the One Who gives strength to the tired. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי חָעוֹלָמִים הַמַּעֲבִירֶה שֵׁנָה מֵעֲצַבַּי וּתְנוּמָה מֵעַצְמוֹתַי׃ Bərukheh ateh HAMAQOR Elohéinu ḥei ha’olamim hama’avireh sheinah mei’atzabai utnumah mei’atzmotai. Blessed are You, THE SOURCE, our God, Life of endless worlds, the One Who makes sleep pass from my nerves and slumber from my bones. (At this point, anyone standing now sits.) Some continue with the Passages for Study (line 10,079) or with Psalm 30 here (line 10,418). Others continue below. וִיהִי רָצוֹן מִלְּפָנֶֽיךֶ יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ שֶׁתַּרְגִּילֹֽנוּ בְּתוֹרָתֶֽךֶ וְדַבְּקֹֽנוּ בְּמִצוֺתֶֽיךֶ וְאַל תְּבִיאֹֽנוּ לֹא לִידֵי חֵטְא וְלֹא לִידֵי עֲבֵרָה וְעָוֺן וְלֹא לִידֵי נִסָּיוֹן וְלֹא לִידֵי בִזָּיוֹן׃ וְאַל תַּשְׁלֶֽטֶה בָּֽנוּ יֵֽצֶר הָרָע וְהַרְחִיקֹֽנוּ מֵאָדָם רָעֶה וּמֵחֲבֵרֶה רָעֶה וְדַבְּקֹֽנוּ בְּיֵֽצֶר הַטּוֹב וּבְמַעֲשִׂים טוֹבִים וְכֹֽפֶּה יִצְרֵֽנוּ לְהִשְׁתַּעְבֶּד לָךְ׃ וּתְנֹֽנוּ הַיּוֹם וּבְכׇל יוֹם לְחֵן וּלְחֶֽסֶד וּלְרַחֲמִים בְּלִבְּךֶ וּבְלִבּוֹת כׇל יוֹדְעוֹלֵֽינוּ וְתִגְמְלֹֽנוּ חֲסָדִים טוֹבִים׃ בְּרוּכֶה אַתֶּה יהוה גּוֹמֶֽלֶה חֲסָדִים טוֹבִים לְעַמֶּהּ יִשְׂרָאֵל׃ Vihi ratzon miləfanéikhe HAMAQOR Elohéinu vEilohei ivoléinu shetargilónu bəToratékhe vədabəqónu bəmitzvotéikhe və’al təvi’ónu lo lidei ḥeit vəlo lidei aveirah və’avon vəlo lidei nisayon vəlo lidei vizayon. Və’al tashléteh bánu yéitzer hara vəharḥiqónu mei’adam ra’eh umeiḥaveireh ra’eh vədabəqónu bəyéitzer hatov uvma’asim tovim vəkhópeh yitzréinu ləhishtabed lakh. Utnónu hayom uvkhol yom ləḥein ulḥésed ulraḥamim bəlibəkhe uvlibot kol yodə’oléinu vətigməlónu ḥasadim tovim. Bərukheh ateh HAMAQOR goméleh ḥasadim tovim lə’ameh Yisra’eil. And may it be pleasing before You, THE SOURCE, our God and God of our forebears, that You accustom us to Your Torah and attach us to Your commandments, and that You not make us come into the clutches of error nor into the clutches of transgression and wrong nor into the clutches of temptation nor into the clutches of shame. And don’t make us governed by the evil inclination, and remove us from an evil person and an evil friend, and attach us to the good inclination and to good deeds, and bend our inclination to be subservient to You. And give us, today and every day, to grace and to lovingkindness and to mercy, in Your heart and in the hearts of all who know us, and pile up good lovingkind acts upon us. Blessed are You, THE SOURCE, Who piles up good lovingkind acts on Voix people, Yisra’eil. Some read the Aqeidah (the Binding of Yitzḥaq, Bəreishit 22) here. Dread of Heaven לְעוֹלָם יְהֶאת אָדָם יְרֵאֶת שָׁמַֽיִם בְּסֵֽתֶר וּבְגָלוּי וּמוֹדֶת עַל הָאֱמֶת וְדוֹבֶֽרֶה אֱמֶת בִּלְבָבֶהּ וְיַשְׁכֵּֽמֶה וְיֹאמְרֶה׃ רִבּוֹן כׇּל הָעוֹלָמִים לֹא עַל צִדְקוֹתֵֽינוּ אֲנַֽחְנוּ מַפִּילוֹל תַּחֲנוּנֵֽינוּ לְפָנֶֽיךֶ כִּי עַל רַחֲמֵֽיךֶ הָרַבִּים׃ מָה אָֽנוּ מֶה חיֵּֽינוּ מֶה חַסְדֵּֽנוּ מַה צִדְקוֹתֵֽינוּ מַה יְשׁוּעָתֵֽנוּ מַה כֹּחֵֽנוּ מַה גְּבוּרָתֵֽנוּ מַה נּאֹמַר לְפָנֶֽיךֶ יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ הֲלֹא כׇל הַגִּבּוֹרוֹל כְּאַֽיִן לְפָנֶֽיךֶ וְנָשׁוֹל הַשֵׁם כְּלֹא הָיוּ וַחֲכָמוֹל כִּבְלִי מַדָּע וּנְבוֹנוֹל כִּבְלִי הַשְׂכֵּל כִּי רֹב מַעֲשֵׂיהֶל תֹּֽהוּ וִימֵי חַיֵּיהֶם הֶֽבֶל לְפָנֶֽיךֶ וּמוֹתַר הָאָדָם מִן הַבְּהֵמָה אָֽיִן כִּי הַכֹּל הָֽבֶל׃ אֲבָל אֲנַֽחְנוּ עַמְּךֶ בְּנוֹל בְּרִיתֶֽךֶ ּבְּנוֹל אַבְרָהָם אֹהַבְךֶ שֶׁנִּשְׁבַּֽעְתֶּ לוֹ בְּהַר הַמּוֹרְיָּה זֶֽרַע יִצְחָק יְחִידוֹ שֶׁנֶּעֱקַד עַל גַּבֵּי הַמִּזְבֵּֽחַ עֲדַת יַעֲקֹב בִּנְךֶ בְכוֹרֶֽךֶ שֶׁמֵּאַהֲבָתְךֶ שֶׁאָהַֽבְתֶּ אוֹתוֹ וּמִשִּׂמְחָתְךֶ שֶׁשָּׂמַֽחְתֶּ בּוֹ קָרָֽאתֶ אֶת שְׁמוֹ יִשְׂרָאֵל וִישֻׁרוּן׃ לְפִיכָךְ אֲנַֽחְנוּ חַיָּבוֹל לְהוֹדוֹת לְךֶ וּלְשַׁבֵּחֲךֶ וּלְפָאֶרְךֶ וּלְבָרֵךְ וּלְקַדֵּשׁ וְלָתֵת שֶֽׁבַח וְהוֹדָיָה לִשְׁמֶֽךֶ׃ אַשְׁרֵֽינוּ מַה טּוֹב חֶלְקֵֽנוּ וּמַה נָּעִים גּוֹרָלֵֽנוּ וּמַה יָּפָה יְרֻשָּׁתֵֽנוּ׃ אַשְׁרֵֽינוּ שֶׁאֲנַֽחְנוּ מַשְׁכִּימוֹל וּמַעֲרִבוֹל עֶֽרֶב וָבֹֽקֶר וְאוֹמְרוֹל פַּעֲמַֽיִם בְּכׇל יוֹם׃ There are four choices for the first word of the Shəma in Hebrew. For a full explanation, consult the full version of the Shəma (line 14,079). ‏<שְׁמַע | שִׁמְעֶה | דַּע | דְּעֶה>‏ יִשְׂרָאֵל יהוה אֱלֹהֵֽינוּ יהוה אָחֶד׃ בָּרוּךְ שֵׁם כְּבוֹד מַמָּשֶׁהּ לְעוֹלָם וָעֶד׃ Some include either the first paragraph or all three paragraphs of the Shəma at this point. They can be found in the full version of the Shəma. אַתֶּה הֶא עַד שֶׁלֹּא נִבְרָא הָעוֹלָם אַתֶּה הֶא מִשֶּׁנִּבְרָא הָעוֹלָם אַתֶּה הֶא בָּעוֹלָם הַזֶּה וְאַתֶּה הֶא לָעוֹלָם הַבָּא׃ קַדְּשֶׁה אֶת שִׁמְךֶ עַל מַקְדִּישׁוֹל שְׁמֶֽךֶ וְקַדְּשֶׁה אֶת שִׁמְךֶ בְּעוֹלָמֶֽךֶ וּבִישׁוּעָתְךֶ תָּרֽוּמֶה וְתַגְבִּֽיהֶה קַרְנֵֽנוּ׃ בְּרוּכֶה אַתֶּה יהוה הַמְקַדֶּֽשֶׁה אֶת שְׁמֶהּ בָּרַבּוֹל׃ Lə’olam yəhet adam yərei’et shamáyim bəséiter uvgalui umodet al ha’emet vədovéreh emet bilvaveh vəyashkéimeh vəyomreh. Ribon kol ha’olamim lo al tzidqotéinu anaḥnu mapilol taḥanunéinu ləfanéikhe ki al raḥaméikhe harabim. Mah ánu meh ḥayéinu meh ḥasdéinu mah tzidqotéinu mah yəshu’atéinu mah koḥéinu mah gəvuratéinu mah nomar ləfanéikhe HAMAQOR Elohéinu vEilohei ivoléinu halo khol hagiborol kə’áyin ləfanéikhe vənashol hasheim kəlo hayu vaḥakhamol kivli mada unvonol kivli haskeil kol rov ma’aseihel tóhu vimei ḥayeihem hével ləfanéikhe umotar ha’adam min habəheimah áyin ki hakol hável. Aval anáḥnu aməkhe bənol bəritékhe bənol Avraham ohavkhe shenishbáte lo bəHar haMorəyah zéra Yitzḥaq yəḥido shene’eqad al gabei hamizbéi’aḥ adat Ya’aqov binkhe vəkhorékhe shemei’ahavatəkhe she’ahávte oto umisimḥatəkhe shesamáḥte bo qaráte et shəmo Yisra’eil vIshurun. Ləfikhakh anáḥnu hayavol ləhodot ləkhe ulshabeiḥakhe ulfa’erkhe ulvareikh ulqadeish vəlateit shévaḥ vəhodayah lishmékhe. Ashréinu mah tov ḥelqéinu umah na’im goraléinu umah yafah yərushatéinu. Ashréinu she’anáḥnu mashkimol uma’arivol érev vavóqer və’omərol pa’amáyim bəkhol yom. There are four choices for the first word of the Shəma in Hebrew. For a full explanation, consult the full version of the Shəma (line 14,079). Yisra’eil SHƏKHINAH Elohéinu ADONAI aḥed. Barukh sheim kəvod mamasheh lə’olam va’ed. Some include either the first paragraph or all three paragraphs of the Shəma at this point. They can be found in the full version of the Shəma. Ateh he ad shelo nivra ha’olam ateh he mishenivra ha’olam ateh he ba’olam hazeh və’ateh he la’olam haba. Qadəsheh et shimkhe al maqdishol shəmékhe vəqadəsheh et shimkhe bə’olamékhe uvishu’atəkhe tarúmeh vətagbíheh qarnéinu. Bərukheh ateh HAMAQOR hamqadésheh et shəmeh barabol. Always should a person dread Heaven, in private and in public, acknowledging the truth, and speaking truly in one’s heart, and one should awake early and pray: “Great One of all the worlds, not because of our righteousness do we lay our supplications before You, but because of Your great mercy!” (Daniyeil 9:18) What are we? What are our lives? What is our lovingkindness? What is our righteousness? What is our liberation? What is our strength? What is our power? What will we pray before You, THE SOURCE, our God and God of our forebears? Aren’t all the powerful like Nothing before You? And the famous like they never were? And the wise like those without knowledge? And the discerning like those without wisdom? All the abundance of their deeds are waste, and the days of their lives are breath before You! “And the superiority of human over beast is Nothing, for everything is breath.” (Qohélet 3:19) And yet we are Your people, children of Your covenant, children of Avraham — to whom you swore on Mount Morəyah — seed of Yitzḥaq — who was bound upon the altar — congregation of Ya’aqov, Your son, Your firstborn — whom, from Your love with which You loved him and from Your joy with which You rejoiced in him, You called by name Yisra’eil and Yəshurun. Therefore we are bound to thank You and to praise You and to adorn You and to bless and to make Holy and to give praise and thanks to Your name. Happy us! How good our portion and how pleasant our lot and how fitting our heritage. Happy us! We who awake early and stay up late, evening and morning, and pray twice every day: There are two choices for the beginning of the Shəma in English. For a full explanation, consult the full version of the Shəma (line 14,079). Yisra’eil: The PRESENCE is our God! ADONAI is one! Blessed is the Name of the Glory of Voix Reality forever and ever. Some include either the first paragraph or all three paragraphs of the Shəma at this point. They can be found in the full version of the Shəma. You were Voi while the world had not been created. You are Voi now that the world has been created. You are Voi in this world. You will be Voi in the world to come. Sanctify Your name thru the sanctifiers of Your name! And sanctify Your name in Your world. And with Your liberation may You raise and elevate our horn. Blessed are You, THE SOURCE, the One Who sanctifies Voix name among the many. At this point, some continue with the Passages for Study (line 10,079) or with Psalm 30 (line 10,418). Others continue below. Decolonization אַתֶּה הֶא יהוה אֱלֹהֵֽינוּ בַּשָּׁמַֽיִם וּבָאָֽרֶץ וּבִשְׁמֵי הַשָּׁמַֽיִם הָעֶלְיוֹנִים׃ אֱמֶת אַתֶּה הֶא רִאשׁוֹנֶה וְאַתֶּה הֶא אַחְרוֹנֶה וּמִבַּלְעָדֶֽיךֶ אֵין לָֽנוּ אֱלֹהוֹל׃ הַחְזִֽירֶה מוּרָשׁוֹל אַרְבַּע כַּנְפוֹת הָאָֽרֶץ יָדִֽירוֹל וְיֵשְׁבוֹל כׇּל בָּאוֹל עוֹלָם בְּאֶֽרֶץ מְשׁוּחֲרֶֽרֶת מֵרָעֵי יַרְשׁוּת וּמֵרָעֵי כׇל עֽוֹשֶׁק׃ אַתֶּה עָשִֽׂיתֶ אֶת הַשָּׁמַֽיִם וְאֶת הָאָֽרֶץ אֶת הַיָּם וְאֶת כׇּל אֲשֶׁר בָּל וּמִי בְּכׇל מַעֲשֵׂי יָדֶֽיךֶ בָּעֶלְיוֹנִים אוֹ בַתַּחְתּוֹנִים שֶׁיֹּאמְרֶה לְךֶ מַה תַּעֲשֶׂת׃ אִבֵֽנוּ שֶׁבַּשָּׁמַֽיִם עֲשֶׂת עִמָּֽנוּ חֶֽסֶד בַּעֲבוּר שִׁמְךֶ הַגָּדוֹל שֶׁנִּקְרָא עָלֵֽינוּ וְקַיְּמֶה לָֽנוּ יהוה אֱלֹהֵֽינוּ מַה שֶׁכָּתוּב׃ וּבָנוּ בָתִּים וְיָשָֽׁבוֹל וְנָטְעוּ כְרָמִים וְאָכְלוּ פִּרְיָם׃ לֹא יִבְנוֹל וְאַחֶֽרֶה יֵשְׁבֶה לֹא יִטְּעוֹל וְאַחֶֽרֶה יֹאכְלֶה׃ Ateh he HAMAQOR Elohéinu bashamáyim uva’áretz uvishmei hashamáyim ha’elyonim. Emet ateh he rishoneh və’ateh he aḥaroneh umibal’adéikhe ein lánu elohol. Haḥzíreh murashol arba kanfot ha’áretz yadírol vəyeishəvol kol ba’ol olam bə’éretz məshuḥaréret meira’ei yarshut umeira’ei khol ósheq. Ateh asíte et hashamáyim və’et ha’áretz et hayam və’et kol asher bal umi bəkhol ma’asei yadéikhe ba’elyonim o vataḥtonim sheyomreh ləkhe mah ta’aset. Ivéinu shebashamáyim aset imánu ḥésed ba’avur shimkhe hagadol sheniqra aléinu vəqayəmeh lánu HAMAQOR Elohéinu mah shekatuv. Uvanu vatim vəyashávol vənatə’u khəramim və’akhəlu piryam. Lo yivnol və’aḥéreh yeishəveh lo yitə’ol və’aḥéreh yokhleh. You are Voi, THE SOURCE, our God, in Heaven and on Earth and in the Heaven of the highest heavens. Truly You are Voi, the First, and You are Voi, the Last, and we have no gods besides You. Restore the dispossessed of the four corners of the Earth! May they dwell and settle — all to come in the world — on an Earth freed from the evils of colonization and from the evils of all oppression. You made the Heavens and the Earth, the Sea and everything in them. And who among all the works of Your hands in the heights or in the depths can tell You what You should do? Our Quickener Who is in the heavens, deal devotedly with us for the sake of Your great Name, which is invoked over us. And fulfill for us, SOURCE, our God, what is written: “And they shall build houses and settle in them, and they shall plant vineyards and eat their fruit. They shall not build and another settle; they shall not plant and another eat.” (Yəshayáhu 65:21–22) At this point, some continue with Psalm 30 (line 10,418). Passages for Study Traditionally, some read passages from Jewish religious texts describing details of the Temple service here. As with the Friday Evening Service, I have pulled together a selection of alternative passages that might be more relevant to those who do not wish to have the Temple service resume in all its sacrificial particulars. Once again, these are only suggested possibilities, mostly limited to sources in the public domain. The traditional passages can be found in Appendix A (line 30,892). CREATION On the beginning of a new day: Dawn opens like a great gold flower, Petal by monstrous petal, Quivering minute by minute, Hour by hour. Stretches great live leaves over hundreds of hills, Scatters flakes of pollen dust into a few valleys, Drops a loose petal down where a slender waterfall spills. Morning opens like a gold flower, Stirs and quivers singingly at the feet of day; Shoots transparent light into a moving mist That twists spirally Like a butterfly at play. In the heart of the mist, morning opens, a gold flower, Superbly, like a dawning passion. Can night be the consummation Of this expectant white hour? — Elsa Gidlow, “Dawn”, On a Grey Thread (Chicago: Will Ransom, 1923), 68 On the creative potential of souls: In a beginning, Elokim created the heaven and the earth, and the earth was chaos and void (Bereishis 1:1–2) There’s a legend that Elokim created a thousand worlds before this one (Or haChaim on Bereishis 1:1). This is why, some say, the Torah begins with the second letter ב, and not the first letter א (Bereishis Rabbah 1:10). This is not the beginning, but a beginning. There was time before this beginning, and letter-numbers to count the many worlds. And now, Elokim begins with an earth that is תהו ובהו / tohu vavohu, chaos and void. But what, precisely, is both chaos and void? The letters of the alef-bet are numbers. א is the first letter, and ב the second. A word with א in it gets a little one-ness; a word with ב receives a little two-ness. A word with both א and ב receives one-ness and two-ness, which is three-ness. Each word is a facet of an underlying number. Two words for the same number are two faces of the same coin. תהו ובהו is one face of the number 430. Another is נפש / nefesh: a living soul. In our beginning, the world wasn’t chaos, alone. The world wasn’t only void. The world was chaosvoid, potential, the spark of a single living soul. The Torah begins with ב – the second letter, the sign of life and death (Sefer Yetzirah) – to teach us: we were all one nefesh and Elokim separated . . . (Bereishis 1:4) Copyright © ada morse, 2023. Included by permission of the author On Water: Of all inorganic substances, acting in their own proper nature, and without assistance or combination, water is the most wonderful. If we think of it as the source of all the changefulness and beauty which we have seen in clouds; then as the instrument by which the earth we have contemplated was modelled into symmetry, and its crags chiselled into grace; then as, in the form of snow, it robes the mountains it has made . . . ; then as it exists in the form of the torrent — the iris which spans it, in the morning mist which rises from it, in the deep crystalline pools which mirror its hanging shore, in the broad lake and glancing river; finally, in that which is to all human minds the best emblem of unwearied, unconquerable power, the wild, various, fantastic, tameless unity of the sea; what shall we compare to this mighty, this universal element, for glory and for beauty? or how shall we follow its eternal changefulness of feeling? It is like trying to paint a soul. — John Ruskin, “Of Truth of Water”, in Modern Painters, 2nd ed (London: Smith, Elder and Co, 1844), 327 On connecting with G-d by studying Creation: We get closer to [G-d] as we get more intimately and understandingly acquainted with the things He has created. I know of nothing more inspiring than that of making discoveries for one’s self. . . . The singing birds, the buzzing bees, the opening flower, and the budding trees, along with other forms of animate and inanimate matter, all have their marvelous creation story to tell each searcher for truth. . . . First, to me, my dear young friends, nature in its varied forms are the little windows through which [G-d] permits me to commune with Him, and to see much of His glory, majesty, and power by simply lifting the curtain and looking in. Second, I love to think of nature as unlimited broadcasting stations, through which [G-d] speaks to us every day, every hour, and every moment of our lives, if we will only tune in and remain so. . . . To those who have as yet not learned . . . the joy of coming into the closest relationship with the Maker and Preserver of all things, begin now to study the little things in your own door yard, going from the known to the nearest related unknown, for indeed each new truth brings one nearer to [G-d]. — George Washington Carver to Hubert W Pelt, 24 February 1930, letter REST On the divinity of rest: Becoming a cripple is how I learned about the divinity of rest. It took a long time. I’ve been sick for over a decade and it’s only in the last few years that rest has really sunk into my bones. Rest is a practice, a skill set. The capitalist hustle grind culture that surrounds us devalues this crucial practice. Illness forces you to embrace it, whether you like it or not. And disregarding its necessity can bring illness to your door. In Judaism, however, rest is elevated to the sacred, treated with due reverence. Our temple of time is dedicated to it, centered around it. The holiest time, Shabbat, is the time for rest. We sanctify and celebrate it, and above all we practice. We know that it is hard, to set down all the striving and doing and making and unmaking. That is why we enshrine it in ritual and intertwine it with communal life, such that when I forget about the holiness and centrality of rest, you can remind me. When you forget, I can remind you. And Shabbat reminds and embraces us all. — Copyright © Mayim Blau, 2022. Included by permission of the author. On abundance and idleness: This our earth produces not only a sufficiency and a superabundance, but in one year pours a cornucopia of good things forth, enough to fill us all for many years in succession. The only reason we do not enjoy it is the want of rational organisation. I know, of course, and all who think know that some labour or supervision will be always necessary, since the plough must travel the furrow and the seed must be sown; but I maintain that a tenth, nay, a hundredth, part of the labour . . . now gone through will be sufficient . . . . Is ideal man, then, to be idle? I answer that if so I see no wrong, but a great good. I deny altogether that idleness is an evil, or that it produces evil, and I am well aware why the interested are so bitter against idleness — namely, because it gives time for thought, and if men had time to think their reign would come to an end. Idleness — that is, the absence of the necessity to work for subsistence — is a great good. I hope succeeding generations will be able to be idle. I hope that nine-tenths of their time will be leisure time; that they may enjoy their days, and the earth, and the beauty of this beautiful world; that they may rest by the sea and dream; that they may dance and sing, eat and drink. I will work towards that end with all my heart. — Richard Jeffries, The Story of My Heart (London: Longmans, Green, and Co, 1883), 162–63 On the enjoyment of food: The pleasure of the table belongs to all ages, to all conditions, to all countries, and to all eras; it mingles with all other pleasures, and remains at last to console us for their departure. (p 25) Gourmandise is a passionate preference, well determined and satisfied, for objects which flatter our taste. . . . Look at gourmandise under any aspect you please, and it deserves praise. . . . Morally, it is implicit resignation to the orders of [G-d], who made us eat to live, invites us to do so by appetite, sustains us by flavor, and rewards us by pleasure. (pp 172–73) — Jean Anthelme Brillat-Savarin, The Physiology of Taste; or, Transcendental Gastronomy, trans. Fayette Robinson (Philadelphia: Lindsay and Blakiston, 1854) M Henrion de Pensey, late President of the Court of Cassation, . . . expressed himself as follows to MM Laplace, Chaptal, and Berthollet, three of the most distinguished men of science of their day:— “I regard the discovery of a dish as a far more interesting event than the discovery of a star, for we have always stars enough, but we can never have too many dishes; and I shall not regard the sciences as sufficiently honored or adequately represented amongst us, until I see a cook in the first class of the Institute.” — John Gibson Lockhart, ed, untitled review of Physiologie du Goût and The French Cook, The Quarterly Review 54, no. 107 (July 1835): 117 On expectant cessation: THE earth is motionless And poised in space . . . A great bird resting in its flight Between the alleys of the stars. It is the wind’s hour off. . . . The wind has nestled down among the corn. . . . The two speak privately together, Awaiting the whirr of wings. — Lola Ridge, “Interim”, Sun-Up and Other Poems (New York: BW Huebsch, 1920), 61 (ellipses in the original) THE END OF ALL OPPRESSION On expansive love: Every Jack sees in his own particular Jill charms and perfections to the enchantment of which we stolid onlookers are stone-cold. . . . Where would any of us be, were there no one willing to know us as we really are or ready to repay us for our insight by making recognizant return? We ought, all of us, to realize each other in this intense, pathetic, and important way. If you say that this is absurd, and that we cannot be in love with everyone at once, I merely point out to you that, as a matter of fact, certain persons do exist with an enormous capacity for friendship and for taking delight in other people’s lives; and that such persons know more of truth than if their hearts were not so big. The vice of ordinary Jack and Jill affection is not its intensity, but its exclusions and its jealousies. Leave those out, and you see that the ideal I am holding up before you . . . contains nothing intrinsically absurd. We have unquestionably a great cloud-bank . . . weighing down upon us, only transiently riven here and there by fitful revelations of the truth. It is vain to hope for this state of things to alter much. Our inner secrets must remain for the most part impenetrable by others . . . . But, if we cannot gain much positive insight into one another, cannot we at least . . . [be] more cautious in going over the dark places? Cannot we escape some of those hideous ancestral intolerances and cruelties, and positive reversals of the truth? — William James, “What Makes a Life Significant”, in Talks to Teachers on Psychology: and to Students on Some of Life’s Ideals (New York: Henry Holt and Company, 1899), 265–68 On world peace: It is assuredly the hope of every decent-minded person that this war shall be the last ever to darken the world again, and that out of it will grow a world of nations which shall know no rivalry, but only the peace that comes from friendly co-operation. Is there any way, however, of bringing about this internationalism, except by removing the causes which have hitherto prevented it? . . . A lasting world-peace cannot come because we long for it, or because we ethically assert that it ought to be. A lasting world-peace cannot come so long as the economic system which prevails in the industrial nations is that of capitalism, under which the economic rivalry among the capitalists of those nations is inevitable. A lasting world-peace, or internationalism, cannot exist in the same world as capitalism — in a world where production is carried on privately by a few who compete for profits, instead of socially by all who produce only for the use of all. Mark well our words, say the Socialists: Any peace that is not based on the socialization of industry, that still leaves capitalists in the various nations with the power and the right to compete with each other, cannot be a lasting peace, for the germ of war will not have been eradicated. — Anita C Block, “As Seen by the Socialists”, The Woman Citizen, August 17, 1918 On faith in possibility: Prayer to Survive the Apocalypse Creator above, ancestors, and guides, meet us at the crossroads. Accept these meager offerings, and give us comfort in this time of unrest. Strengthen our resolve and shield us from despair as we fight against injustice. Make clear our path and unsnarl our words, so that we may speak when needed. Unblock our ears and our heart that we may listen deeply. And always let us be guided by love in its most active form. Through love, let us recommit to humanity. Through love, let us defend the Earth. Through love, help us fend off deadly apathy. Through love, help us cultivate empathy. Through love, let us be ruthless and thoughtful. Through love, help us honor your name. We are not alone on this solemn walk. Generations to come will live and die by the choices. Hold us close and embolden us, creator, ancestors, guides. We offer gratitude. We move in faith. ※ — Copyright © 2023 Azure D. Osborne-Lee. Included by permission of the author. On tenderness and solidarity: Come, brothers all! Shall we not wend The blind-way of our prison-world By sympathy entwined? Shall we not make The bleak way for each other’s sake Less rugged and unkind? O let each throbbing heart repeat The faint note of another’s beat To lift a chanson for the feet That stumble down life’s checkered street. — Georgia Douglas Johnson, “Brotherhood”, Bronze: A Book of Verse (Boston: BJ Brimmer Company, 1922), 17 If praying with a minyan, continue with Qadish dəRabanun. If praying without a minyan, continue with Psalm 30 (line 10,418). Qadish dəRabanun Qadish dəRabanun is prayed after studying, but not without a minyan. In some communities, the prayer leader prays this text; in others, congregants in a period of mourning do; in yet others, all pray it together. Those who do not pray the full text join for the passages that are set apart with asterisks. (Some stand here.) יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֹהּ רַבָּה *אָמֵן* בְּעָלְמָא דִּי בִרְאֹת כִּרְעוּתֹהּ וְיַשְׁלְמֶה שְׁלָמֹהּ בְּחַיֵּיכֹל וּבְיוֹמֵיכֹל וּבְחַיֵּי דְּכׇל בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב וְאִמְרוֹל :אָמֵן* יְהֵא שְׁמֹהּ רַבָּא מְבָרַךְ *לְעָלַם וּלְעָלְמֵי עָלְמַיָּא׃ יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֹהּ דְּקֻדְשֵׁתָא *בְּרִיכֶה הֶא* On Shabbat Shuvah: לְעֵֽלָּא לְעֵֽלָּא מִכׇּל All other times: לְעֵֽלָּא מִן כׇּל At all times continue: בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא וְאִמְרוֹל *:אָמֵן* עַל יִשְׂרָאֵל וְעַל רַבָּנֻן וְעַל תַּלְמִידֻתְהֹל וְעַל כׇּל תַּלְמִידֻת תַּלְמִידֻתְהֹל וְעַל כׇּל מָאן דְּעָסְקֻן בְּאוֹרַיְתָא דִּי בְּאַתְרָא הָדֵין וְדִי בְּכׇל אֲתַר וַאֲתַר יְהֵא לְהָל וּלְכֹל שְׁלָמָא רַבָּא חִנָּא וְחִסְדָּא וְרַחֲמֵי וְחַיֵּי אֲרִיכֵי וּמְזוֹנֵי רְוִיחֵי וּפֻרְקָנָא מִן קֳדָם אֲבֶתהֹל דִּי בִשְׁמַיָּא וְאִמְרוֹל *:אָמֵן* יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא וְחַיִּים טוֹבִים עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל *:אָמֵן* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) עֹשֶׂת שָׁלוֹם בִּמְרוֹמֶֽיהֶ הֶא בְּרַחֲמֶֽיהֶ יַעֲשֶׂת שָׁלוֹם עָלֵֽנוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל *אָמֵן׃* Yitgadal vəyitqadash shəmoh rabah *amein* bə’aləma di vir’ot kir’utoh vəyashləmeh shəlamoh bəḥayeikhol uvyomeikhol uvḥayei dəkhol beit Yisra’eil ba’agala uvizman qariv və’imrol *amein. Yəhei shəmoh raba məvarakh lə’alam ul’aləmei almaya.* Yitbarakh vəyishtabaḥ vəyitpa’ar vəyitromam vəyitnasei vəyithadar vəyit’aleh vəyithalal shəmoh dəqudsheita *bərikheh he* On Shabbat Shuvah: lə’éila lə’éila mikol All other times: lə’éila min kol At all times continue: birkhata vəshirata tushbəḥata vəneḥemata da’amiran bə’aləma və’imrol *amein.* Al Yisra’eil və’al talmiduthol və’al kol talmidut talmiduthol və’al kol man də’asəqun bə’oraita di bə’atra hadein vədi bəkhol atar va’atar yəhei ləhol ulkhol shəlama raba ḥina vəḥisda vəraḥamei vəḥayei arikhei umzonei rəviḥei ufurqana min qodam avethol di vishmaya və’imrol *amein.* Yəhei shəlama raba min shəmaya vəḥayim tovim aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol *amein.* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) Oset shalom bimroméihe He bəraḥaméihe ya’aset shalom aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol *amein.* May Voix great Name be magnified and sanctified — *amen!* — in the world that Voi made by Voix will, and may Voi complete Voix peace in your lives and in your days and in the lives of the whole house of Yisra’eil, with speed and in a fast-approaching time. And respond: *Amen! May Voix great Name be blessed forever and to the end of eternities!* Blessed and lauded and glorified and exalted and lifted up and beautified and cherished and praised be the Name of the Holy One — *Voi is blessed!* — On Shabbat Shuvah: higher by far than every All other times: higher than every At all times continue: blessing and song, praise and consolation that we offer in this world. And respond: *Amen!* To Yisra’eil and to teachers and to their students and to all their students’ students and to all who study holy texts whether in this place or in any other place elsewhere may there come — to them and to you — peace abundant, grace and kindness, mercy and long life and bountiful sustenance and liberation because of their Quickener in Heaven. And respond: *Amen!* May there be abundant peace from Heaven, and good life for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: *Amen!* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) The One Who makes peace in Voix heavens, may Voi in Voix mercy make peace for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. and respond: *Amen!* Psalm 30 Psalm 30 originally entered the liturgy by way of Ḥanukah, but it was incorporated into the morning service by the same mystical movements that created the sequence of psalms at the start of the Friday evening service. ‏1 מִזְמוֹר שִׁיר־חֲנֻכַּת הַבַּֽיִת לְדָוִד׃ ‏2 אֲרוֹמִמְךֶ יהוה כִּי דִלִּיתֶֽנִי וְלֹא־שִׂמַּֽחְתֶּ אֹיְבוֹלַי לִי׃ ‏3 יהוה אֱלֹהָי שִׁוַּֽעְתִּי אֵלֶֽיךֶ וַתִּרְפָּאֹֽנִי׃ ‏4 יהוה הֶעֱלִֽיתֶ מִן־שְׁאוֹל נַפְשִׁי חַיִּיתֶֽנִי מִיּוֹרְדוֹל־בּוֹר׃ ‏5 בַּקְּשׁוֹל לַיהוה חֲסִידוֹלֶֽיהֶ וְהוֹדוֹל לְזֵֽכֶר קׇדְשֶׁהּ׃ ‏6 כִּי רֶֽגַע בְּאַפֶּהּ חַיִּים בִּרְצוֹנֶהּ בָּעֶֽרֶב יָלִין בְּכִי וְלַבֹּֽקֶר גִּילָה׃ ‏7 וַאֲנִי אָמַֽרְתִּי בְשַׁלְוִי בַּל־אֶמּוֹט לְעוֹלָם׃ ‏8 יהוה בִּרְצוֹנְךֶ הֶעֱמַֽדְתֶּה לְהַרְרִי־עֹז הִסְתַּֽרְתֶּ פָנֶֽיךֶ הָיִֽיתִי נִבְהֶֽלֶה׃ ‏9 אֵלֶֽיךֶ יהוה אֶקְרָא וְאֶל־אֲדָנִי אֶתְחַנָּן׃ ‏10 מַה־בֶּֽצַע בְּדָמִי בְּרִדְתִּי אֶל־שָֽׁחַת הֲיוֹדְךֶ עָפָר הֲיַגִּיד אֲמִתֶּֽךֶ׃ ‏11 שִׁמְעֶה־יהוה וְחׇנֹּֽנִי יהוה הֱיֵת־עֹזֶֽרֶה לִי׃ ‏12 הָפַֽכְתֶּ מִסְפְּדִי לְמָשׂוֹשׂ לִי פִּתַּֽחְתֶּ שַׂקִּי וַתְּאַזְּרֹֽנִי שִׂמְחָה׃ ‏13 לְמַֽעַן יְבַקֶּשְׁךֶ כְבֵדִי וְלֹא יִגָּז יהוה אֱלֹהַי לְעוֹלָם אוֹדֶֽךֶּ׃ 1 Mizmor shir ḥanukat habáyit ləDavid. 2 Aromimkhe HAMAQOR ki diliténi vəlo simáḥte oyəvolai li. 3 HAMAQOR Elohai shiváti eiléikhe vatirpa’óni. 4 HAMAQOR he’elíte min Shə’ol nafshi ḥayiténi miyorədol bor. 5 Baqəshol lAMAQOR ḥasidoléihe vəhodol ləzéikher qodsheh. 6 Ki réga bə’apeh ḥayim birtzoneh ba’érev yalin bəkhi vəlabóqer gilah. 7 Va’ani amárti vəshalvi bal emot lə’olam. 8 HAMAQOR birtzonəkhe he’emádteh ləharəri oz histárte fanéikhe hayíti nivhéleh. 9 Eiléikhe HAMAQOR eqra və’el adani etḥanan. 10 Mah métza bədami bəridti el sháḥat hayodəkhe afar hayagid amitékhe. 11 Shim’eh HAMAQOR vəḥanóni HAMAQOR heyeit ozéreh li. 12 Hafákhte mispədi ləmason li pitáḥtesaqi vatə’azəróni simḥah. 13 Ləmá’an yəvaqeshkhe khəveidi vəlo yigaz HAMAQOR Elohai lə’olam odéke. 1 A psalm, a house-dedicating hymn, of David. 2 I will raise You up, SOURCE, for You drew me up and did not make my enemies happy over me. 3 SOURCE, my God, I pleaded to You and You healed me. 4 SOURCE, You brought me up from Shə’ol, my very self You kept from those descending to the pit! 5 Seek THE SOURCE, Voix faithful! And praise the monument of Voix Holiness! 6 For Voix rage is momentary; Life is with Voix will. In the evening lodges weeping, and at daybreak: joy! 7 And I thought in my ease, “I will never be shaken!” 8 SOURCE, by Your will You made me firm with mountain might; You hid Your face and I was terrified. 9 You, SOURCE, I will beg, and my Bastion I’ll beseech: 10 “What bounty is in my blood? In my descent to the grave? Will dust thank You? Will it announce Your truth?” 11 Understand, SOURCE, and grace me! SOURCE, be my Helper! 12 You transformed my lamentation into celebration for me, You ripped away my sackcloth and wrapped me in happiness 13 so that my core would seek You and never be cut off. SOURCE, my God, forever will I thank You. Some include the Mourner’s Qadish (line 19,747) here if praying with a minyan. Pəsuqei dəGilah (Verses of Celebration) This section of Biblical passages and reverent prayer was primarily codified a little more than a thousand years ago. Once formally added to the liturgy, the texts in question were then surrounded by blessings, one at the beginning of this section and one at the end. Bərukheh She’aməreh (Some stand for this introductory blessing. Some also hold the front tzitziyot of their talis here.) בְּרוּכֶה שֶׁאָמְרֶה וְהָיָה הָעוֹלָם׃ בְּרוּכֶה הֶא׃ בְּרוּכֶה עוֹשֶׂת בְּרֵאשִׁית׃ בָּרוּךְ שְׁמֶהּ׃ בְּרוּכֶה אוֹמֶֽרֶה וְעוֹשֶׂת׃ בְּרוּכֶה הֶא׃ בְּרוּכֶה גוֹזֶֽרֶה וּמְקַיֶּֽמֶה׃ בָּרוּךְ שְׁמֶהּ׃ בְּרוּכֶה מְרַחֶֽמֶה עַל הָאָֽרֶץ׃ בְּרוּכֶה הֶא׃ בְּרוּכֶה מְרַחֶֽמֶה עַל הַבְּרִיּוֹת׃ בָּרוּךְ שְׁמֶהּ׃ בְּרוּכֶה מְשַׁלֶּֽמֶה שָׂכָר טוֹב לִירֵאוֹלֶֽיהֶ׃ בְּרוּכֶה הֶא׃ בְּרוּכֶה חַיֶּת לָעַד וְקַיֶּֽמֶה לָנֶֽצַח׃ בָּרוּךְ שְׁמֶהּ׃ בְּרוּכֶה פוֹדֶת וּמַצִּילֶה׃ בְּרוּכֶה הֶא וּבָרוּךְ שְׁמֶהּ׃ Bərukheh she’aməreh vəhayah ha’olam. Bərukheh he. Bərukheh oset bəreishit. Barukh shəmeh. Bərukheh oméreh və’oset. Bərukheh he. Bərukheh gozéreh umqayémeh. Barukh shəmeh. Bərukheh məraḥémeh al ha’áretz. Bərukheh he. Bərukheh məraḥémeh al habəriyot. Barukh shəmeh. Bərukheh məshalémeh sakhar tov lirei’oléihe. Bərukheh he. Bərukheh ḥayet la’ad vəqayémeh lanétzaḥ. Barukh shəmeh. Bərukheh fodet umatzileh. Bərukheh he uvarukh shəmeh. Blessed is the One Who spoke, and there was the World. Blessed is Voi! Blessed is the Maker of Creation. Blessed is Voix Name! Blessed is the Wordsmith and Maker. Blessed is Voi! Blessed is the Ordainer and Fulfiller. Blessed is Voix Name! Blessed is the Carer for the world. Blessed is Voi! Blessed is the Carer for creatures. Blessed is Voix Name! Blessed is the Payer of good rewards to those who fear Void. Blessed is Voi! Blessed is the Forever Living and Eternally Enduring. Blessed is Voix Name! Blessed is the Redeemer and Rescuer. Blessed is Voi and blessed is Voix Name! בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים הָאֵל הָאִב הָרַחֲמֶֽנֶה הַמְהֻלֶּֽלֶה בְלֵב עָמֶהּ מְשֻׁבֶּֽחֶה וּמְפֹאֶֽרֶה בְחַיֵּי חֲסִידוֹלֶֽיהֶ וַעֲבָדוֹלֶֽיהֶ וּבְשִׁירֵי דָוִד עַבְדֶּֽךֶ׃ נְהַלֶּלְךֶ יהוה אֱלֹהֵֽינוּ בִּשְׁבָחוֹת וּבִתְהִילָּה נְגַדֶּלְךֶ וּנְשַׁבֵּחֲךֶ וּנְפָאֶרְךֶ וְנַזְכִּיר שִׁמְךֶ וְנַעֲלֶתְךֶ עֶלְיוֹנֵֽנוּ אֱלֹהֵֽינוּ׃ Some begin here: יְחִידֶה חֵי הָעוֹלָמִים מוֹרֶת מְשֻׁבֶּֽחֶה וּמְפֹאֶֽרֶה עֲדֵי עַד שְׁמֶהּ הַגָּדוֹל׃ בְּרוּכֶה אַתֶּה יהוה מוֹרֶת מְהֻלֶּֽלֶה בַּתִּשְׁבָּחוֹת׃ Bərukheh ateh SHƏKHINAH Elohéinu ḥei ha’olamim ha’Eil ha’iv haraḥaméneh haməhuléleh vəleiv ameh məshubéḥeh umfo’éreh vəḥayeih ḥasidoléihe va’avdoléihe uvshirei David avdékhe. Nəhalelkhe SHƏKHINAH Elohéinu bishvaḥot uvithilah nəgadelkhe unshabeiḥakhe unfa’erkhe vənazkir shimkhe vəna’aletkhe elyonéinu Elohéinu. Some begin here: Yəḥideh ḥei ha’olamim moret məshubéḥeh umfo’éreh adei ad shəmeh hagadol. Bərukheh ateh SHƏKHINAH moret məhuléleh batishbaḥot. Blessed are You, PRESENCE, our God, Life of endless worlds, God, the compassionate Quickener, the One praised in Voix people’s heart, lauded and adorned in the lives of Voix faithful and Voix servants, and in the psalms of David, Your servant. We will praise You, PRESENCE, our God, with lauds and praises! We will magnify You and laud You and adorn You and make Your name remembered and elevate You, our Elevated One, our God. Some begin here: Singular One, Life of endless worlds! The Teacher lauded and adorned forever and forever: such is Voix magnificent Name! Blessed are You, PRESENCE, the Teacher praised in laudations. (Anyone standing now sits. Anyone holding their tzitziyot kisses and releases them here.) 1 Chronicles 16:8–36 In the Book of Chronicles, this psalm is included in the text to mark the arrival of the Ark of the Covenant to the City of David. Largely a composite of Psalms 105 and 96, it echoes many of the themes of the Friday evening liturgy. ‏8 הוֹדוֹל לִיהוה קִרְאוֹל בִשְׁמֶהּ הוֹדִֽיעוֹל בַּקָּהָל עֲלִילֹתֶֽיהֶ׃ ‏9 כִּסְפוֹל לֶהּ חַפְּשׂוֹל לֶהּ שִֽׂיחוֹל בְּכׇל־נִפְלְאֹתֶֽיהֶ׃ ‏10 הִתְהַלְלוֹל בְּשֵׁם קׇדְשֶׁהּ יִשְׂמַח לֵב מְבַקְשׁוֹל יהוה׃ ‏11 דִּרְשׁוֹל יהוה וְעֻזֶּהּ בַּקְּשׁוֹל פָּנֶֽיהֶ תָּמִיד׃ ‏12 זִכְרוֹל נִפְלְאֹתֶֽיהֶ אֲשֶׁר עָשְׂתֶה מֹפְתֶֽיהֶ וּמִשְׁפְּטֵי־חֻקֶּהּ׃ ‏13 זֶֽרַע יִשְׂרָאֵל עַבְדֶּהּ בְּנוֹל שָׂרָה בוֹחֲרוֹל־בֶּהּ׃ ‏14 הֶא יהוה אֱלֹהֵֽינוּ בְּכׇל־יְהוּדָה מִשְׁפָּטֶֽיהֶ׃ ‏15 זִכְרוֹל לְעוֹלָם בְּרִיתֶהּ דָּבָר צִוְּתֶה לְאֶֽלֶף דּוֹר׃ ‏16 אֲשֶׁר כָּרְתֶה אֶת־אַבְרָהָם וּשְׁבוּעָתֶהּ לְרִבְקָה׃ ‏17 וַיַּעֲמִידֹֽהָ לְיַעֲקֹב לְחֹק לְיִשְׂרָאֵל בְּרִית עוֹלָם׃ ‏18 לֵאמֹר לְךֶ אֶתֵּן תּוֹרַת־אֱמוּנָה חֶֽבֶל נַחֲלַתְכֶל׃ ‏19 בִּהְיוֹתְכֶל מְתוֹל מִסְפָּר כִּמְעַט וְכֹל גָּרֶה׃ ‏20 וַיִּתְהַלְּכוֹל מִגּוֹי אֶל־גּוֹי וּמִמַּמְלָכָה אֶל־עַם אַחֵר׃ ‏21 לֹא־הִנִּֽיחֶה לְאִשֶּׁה לְעׇשְׂקָל וַיּוֹכִיחֶה עֲלֵיהֶל מְלָכִים׃ ‏22 אַל־תִּגְּעוּ בִּמְשִׁיחוֹלַי וּבִנְבִיאוֹלַי אַל־תָּרֵֽעוּ׃ ‏23 הוֹדוֹל לִיהוה כׇּל־יִשְׂרָאֵל בַּשְּׂרוֹל מִיּוֹם־לְיוֹם יְשׁוּעָתֶהּ׃ ‏24 לַמְדוֹל זֶת אֶל זֶת כְּבוֹדֶהּ בְּכׇל־יִשְׂרָאֵל נִפְלְאוֹתֶֽיהֶ׃ ‏25 כִּי גְדוֹלֶה יהוה וּמְהֻלֶּֽלֶה מְאֹד נוֹרָאֶה הֶא עַל־כׇּל־אֱלִילִים׃ ‏26 כִּי כׇּל אֱלֹהוֹל הָעַמִּים לֹא לָֽנוּ וְרַק יהוה אֱלֹהֵֽינוּ׃ ‏27 הוֹד־וְהָדָר לְפָנֶֽיהֶ עֹז וְחֶדְוָה בִּמְקֹמֶהּ׃ ‏28 הָבוֹל לִיהוה כׇּל־בֵּית־יִשְׂרָאֵל הָבוֹל לִיהוה כָּבוֹד וָעֹז׃ ‏29 הָבוֹל לִיהוה כְּבוֹד שְׁמֶהּ שְׂאוֹל־מִנְחָה וּבֹֽאוֹל לְחַצְרוֹתֶֽיהֶ תְּנוֹל כָּבוֹד לִיהוה בְּהַדְרַת־קֹֽדֶשׁ׃ ‏30 חִֽילוֹל מִפָּנֶֽיהֶ כׇּל־יִשְׂרָאֵל אַף־תִּכּוֹן תֵּבֵל בַּל־תִּמּוֹט׃ ‏31 יִשְׂמְחוּ הַשָּׁמַֽיִם וְתָגֵל הָאָֽרֶץ וְלִמְדוֹל זֶת אֶל זֶת יהוה חַיֶּת׃ ‏32 יִרְעַם הַיָּם וּמְלֹאוֹ יַעֲלֹץ הַשָּׂדֶה וְכׇל־אֲשֶׁר־בּוֹ׃ ‏33 אָז יְרַנְּנוּ כׇּל־עֲצֵי־יָֽעַר לִפְנֵי יהוה כִּי בָאֶה לִרְפֹּא אֶת־הָאָֽרֶץ׃ ‏34 הוֹדוֹל לִיהוה כִּי טוֹבֶה כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏35 וְאִמְרוֹל הוֹשִׁיעֹֽנוּ אֱלֹהֵי יִשְׁעֵֽנוּ וְחַלְּצֹֽנוּ וְהַצִּילֹֽנוּ מִן־כׇּל־עֽוֹשֶׁק לְהֹדוֹת לְשֵׁם קׇדְשֶֽׁךֶ לְהִשְׁתַּבֵּֽחַ בִּתְהִלָּתֶֽךֶ׃ ‏36 בְּרוּכֶה יהוה אֱלֹהֵי יִשְׂרָאֵל מִן־הָעוֹלָם וְעַד הָעוֹלָם וַיֹּאמְרוֹל כׇּל־הָעָם אָמֵן וְהַלְּלֶה לִיהוה׃ 8 Hodol liSHKHINAH qir’ol vishmeh hodí’ol baqahal alilotéihe. 9 Kispol leh ḥapəsol leh síḥol bəkhol niflə’otéihe. 10 Hithaləlol bəsheim qodsheh yismaḥ leiv məvaqshol SHƏKHINAH. 11 Dirshol SHƏKHINAH və’uzeh baqəshol panéihe tamid. 12 Zikhrol niflə’otéihe asher asəteh moftéihe umishpətei ḥuqeh. 13 Zéra Yisra’eil avdeh bənol Sarah voḥarol beh. 14 He SHƏKHINAH Elohéinu bəkhol Yəhudah mishpatéihe. 15 Zikhrol lə’olam bəriteh davar tzivəteh lə’élef dor. 16 Asher karəteh et Avraham ushvu’ateh ləRivqah. 17 Vaya’amidóha ləYa’aqov ləḥoq ləYisra’eil bərit olam. 18 Leimor ləkhe etein torat emunah ḥevel naḥalatkhel. 19 Bihyotkhel mətol mispar kim’at vəkhol gareh. 20 Vayithaləkhol migoi el goi umimamlakhah el am aḥeir. 21 Lo hiníḥeh lə’isheh lə’asqal vayokhiḥeh aleihel məlakhim. 22 Al tigə’u bimshiḥolai uvinvi’olai al taréi’u. 23 Hodol liSHKHINAH kol Yisra’eil basərol miyom ləyom yəshu’ateh. 24 Lamdol zet el zet kəvodeh bəkhol Yisra’eil niflə’otéihe. 25 Ki gədoleh SHƏKHINAH umhuléleh mə’od nora’eh he al kol elilim. 26 Ki kol elohol ha’amim lo lánu vəraq SHƏKHINAH Elohéinu. 27 Hod vəhadar ləfanéihe oz vəḥedvah bimqomeh. 28 Havol liSHKHINAH kol beit Yisra’eil havol liSHKHINAH kavod va’oz. 29 Havol liSHKHINAH kəvod shəmeh sə’ol minḥah uvó’ol ləḥatzrotéihe tənol kavod liSHKHINAH bəhadrat qódesh. 30 Ḥílol mipanéihe kol Yisra’eil af tikon teiveil bal timot. 31 Yisməḥu hashamáyim vətageil ha’áretz vəlimdol zet el zet SHƏKHINAH ḥayet. 32 Yir’am hayam umlo’o ya’alotz hasadeh vəkhol asher bo. 33 Az yəranənu kol atzei yá’ar lifnei SHƏKHINAH kil va’eh lirpo et ha’áretz. 34 Hodol liSHKINAH ki toveh ki lə’olam ḥasdeh. 35 Və’imrol hoshi’ónu Elohei yish’éinu vəḥalətzónu vəhatzilónu min kol ósheq ləhodot ləsheim qodshékhe ləhishtabéi’aḥ bithilatékhe. 36 Bərukheh SHƏKHINAH Elohei Yisra’eil min ha’olam və’ad ha’olam vayomrol kol ha’am amein vəhaləleh liSHKHINAH. 8 Praise the PRESENCE! Invoke Voix name! Make Voix deeds known in the congregation! 9 Yearn for Void, quest for Void, meditate on all Voix wonders, 10 boast about the Name of Voix Holiness! Happy will be the heart of the seekers of the PRESENCE. 11 Consult the PRESENCE and Voix strength; seek Voix company constantly. 12 Remember Voix wonders — which Voi did! — Voix omens and the judgements of Voix law. 13 Seed of Yisra’eil, Voix servant, children of Sarah, you who choose Void: 14 Voi is the PRESENCE, our God! In all Yəhudah are Voix judgements. 15 Remember, forever, Voix covenant, a pact Voi commanded for a thousand generations, 16 which Voi cut with Avraham, and Voix vow to Rivqah — 17 and Voi confirmed it to Ya’aqov as Law, to Yisra’eil as a covenant forever, 18 saying, “To you, I will give a steadfast teaching, a portion, your inheritance.” 19 When you were few enough to count, an infinitesimal, and every one a wayfarer, 20 and you went about from nation to nation and from one kingdom to some other people, 21 Voi did not let anyone oppress you; Voi rebuked, on your behalf, kings: 22 “You will not touch my anointed, and my prophets you will not harm.” 23 Praise the PRESENCE, all Yisra’eil! Bring glad news from day to day of Voix liberation! 24 Teach each other about Voix glory, about Voix wonders among all Yisra’eil. 25 For mighty is the PRESENCE, and greatly to be praised; Voi is revered over all idols. 26 Truly, all the gods of other nations are not for us; only the PRESENCE is our God. 27 Praise and adornment are before Void, strength and joy in Voix place! 28 Devote to the PRESENCE, all the House of Yisra’eil, devote to the PRESENCE glory and strength! 29 Devote to the PRESENCE the glory of Voix name! Bring an offering and come into Voix shelter. Give glory to the PRESENCE with splendor of Holiness! 30 All Yisra’eil will quiver in Voix presence. And, too, the world endures, it shall not be dashed! 31 Let the Heavens rejoice and the Earth convulse ecstatic, and teach each other: The PRESENCE lives! 32 Let the Sea and its multitude roar; let the fields and what fills them be gleeful— 33 let all trees of the forest sing out before the PRESENCE! For Voi is coming to heal the Earth. 34 Praise the PRESENCE, for Voi is Good — yes eternal is Voix constancy! 35 And pray: “Liberate us, God of our Liberation! And rescue us and free us from all oppression to praise the Name of Your holiness, to celebrate with lauding You.” 36 Blessed is the PRESENCE, God of Yisra’eil, from forever and to forever! And the entire people said “Amen!” and “Laud the PRESENCE!” Verses of Reconciliation (Roməmol SHƏKHINAH) Many of the earliest prayers were created by taking individual Biblical verses and stitching them together into new arrangements. In many cases, the verses are connected primarily by thematic content and repeated words. In this case, all of the verses are taken from psalms, and are identified by the psalm number and verse. ‏99:5 רוֹמְמוֹל יהוה אֱלֹהֵֽינוּ וְהִצְטַנְּעוֹל לַהֲדֹם רַגְלֶֽיהֶ קְדוֹשֶׁה הֶא׃ ‏99:9 רוֹמְמוֹל יהוה אֱלֹהֵֵֽינוּ וְהִצְטַנְּעוֹל לְהַר קׇדְשֶׁהּ כִּי קְדוֹשֶׁה יהוה אֱלֹהֵֽינוּ׃ ‏78:38 וְהֶא רַחוּמֶה יְכַפְּרֶה עָוֺן וְלֹא־יַשְׁחִֽיתֶה וְהִרְבְּתֶה לְהָשִׁיב אַפֶּהּ וְלֹא־יָעִֽירֶה כׇל־חֲמָתֶהּ׃ ‏40:12 אַתֶּה יהוה לֹא־תִכְלְאֶה רַחֲמֶֽיךֶ מִמֶּֽנִי חַסְדְּךֶ וַאֲמִתְּךֶ תָּמִיד יִצְּרֽוּנִי׃ ‏25:6 זִכְרֶה־רַחֲמֶֽיךֶ יהוה וַחֲסָדֶֽיךֶ כִּי מֵעוֹלָם הֵמָּה׃ ‏68:35 תְּנוֹל עֹז לֵאלֹהִים עַל־יִשְׂרָאֵל גַּאֲוַתֶהּ וְעֻזֶּהּ בַּשְּׁחָקִים׃ ‏68:36 נוֹרָאֶה אֱלֹהִים מִמִּקְדָּשֶֽׁיךֶ אֵל יִשְׂרָאֵל הֶא נֹתֶֽנֶה עֹז וְתַעֲצֻמוֹת לָעָם בְּרוּכֶה אֱלֹהִים׃ ‏94:1 אֵל־נְקָמוֹת יהוה אֵל נְקָמוֹת הוֹשִֽׁיעֶה׃ ‏94:2 הִנָּשְׂאֶה שֹׁפֶֽטֵה יִשְׂרָאֵל הָשִֽׁיבֶה גְמוּל עַל־גְּאוֹל׃ ‏3:9 לִיהוה הַיְשׁוּעָה עַל־עַמְּךֶ בִרְכָתֶֽךֶ סֶּֽלָה׃ ‏46:8 יהוה צְבָאוֹת עִמָּֽנוּ מִשְׂגָּב־לָֽנוּ אֱלֹהֵי יַעֲקֹב סֶֽלָה׃ ‏84:13 יהוה צְבָאוֹת אַשְׁרֵי אָדָם בֹּטַֽחַה בָךְ׃ ‏20:10 יהוה הוֹשִֽׁיעֶה הָרֽוּחַ יַעֲנֹֽנוּ בְיוֹם־קׇרְאֵֽנוּ׃ Some begin here: ‏28:9 הוֹשִֽׁיעֶה אֶת־עַמֶּֽךֶ וּבָרְכֶה אֶת־נַחֲלָתֶֽךֶ וּרְעֹל וְנַשְּׂאֹל עַד־הָעוֹלָם׃ ‏33:20 נַפְשֵֽׁנוּ חִכְּתָה לִיהוה עֶזְרֵֽנוּ וּמָגִנֵּֽנוּ הֶא׃ ‏33:21 כִּי־בֶהּ יִשְׂמַח לִבֵּֽנוּ כִּי בְשֵׁם קׇדְשֶׁהּ בָטָֽחְנוּ׃ ‏33:22 יְהִי־חַסְדְּךֶ יהוה עָלֵֽינוּ כַּאֲשֶׁר יִחַֽלְנוּ לָךְ׃ ‏85:8 הַעְטֹֽנוּ יהוה חַסְדֶּֽךֶ וְיֶשְׁעֲךֶ תִּתְּנֶה־לָֽנוּ׃ ‏44:27 קוּמֶה עֶזְרָֽתָה לָּֽנוּ וּפְדֹֽנוּ לְמַֽעַן חַסְדֶּֽךֶ׃ ‏81:11 אָנֹכִי יהוה אֱלֹהֵֽיךֶ הַמַּעַלֶתְךֶ מֵאֶֽרֶץ מִצְרָֽיִם הַרְכִֽיבֶה־פִֽיךֶ וַאֲמַלְאֵֽהוּ׃ ‏144:15 אַשְׁרֵי חָעָם שֶׁכָּֽכָה לּוֹ אַשְׁרֵי הָעָם שֶׁיהוה אֱלֹהָיו׃ ‏13:6 וַאֲנִי בְּחַסְדְּךֶ בָטַֽחְתִּי יָגֵל לִבִּי בִּישׁוּעָתֶֽךֶ אָשׁוּרָה לִיהוה כִּי גָמְלֶה עָלָי׃ 99:5 Roməmol SHƏKHINAH Elohéinu vəhitztanə’ol lahadom ragléihe qədoshe he. 99:9 Roməmol SHƏKHINAH Elohéinu vehitztanə’ol ləhar qodsheh ki qədoshe SHƏKHINAH Elohéinu. 78:38 Vəhe raḥumeh yəkhapəreh avon vəlo yashḥíteh vəhirbəteh ləhashiv apeh vəlo ya’íreh khol ḥamateh. 40:12 Ateh SHƏKHINAH lo tikhlə’eh raḥaméikhe miméni ḥasdəkhe va’amitəkhe tamid yitzərúni. 25:6 Zikhreh raḥaméikhe SHƏKHINAH vaḥasadéikhe ki mei’olam heimah. 68:35 Tənol oz lEilohim al Yisra’eil ga’avateh və’uzeh bashəḥaqim. 68:36 Nora’eh Elohim mimiqdashéikhe Eil Yisra’eil he noténeh oz vəta’atzumot la’am bərukheh Elohim. 94:1 Eil nəqamot SHƏKHINAH Eil nəqamot hoshí’eh. 94:2 Hinasə’eh shoféteih Yisra’eil hashíveh gəmul al gə’ol. 3:9 LiSHKHINAH hayəshu’ah al aməkhe birkhatékhe sélah. 46:8 SHƏKHINAH tzəva’ot imánu misgav lánu Elohei Ya’aqov sélah. 84:13 SHƏKHINAH tzəva’ot ashrei adam botáḥah vakh. 20:10 SHƏKHINAH hoshí’eh harú’aḥ ya’anónu vəyom qor’éinu. Some begin here: 28:9 Hoshí’eh et amékhe uvarəkheh et naḥalatékhe ur’ol vənasə’ol ad ha’olam. 33:20 Nafshéinu ḥikətah liSHKHINAH ezréinu umaginéinu he. 33:21 Ki veh yismaḥ libéinu ki vəsheim qodsheh vatáḥnu. 33:22 Yəhi ḥasdəkhe SHƏKHINAH aléinu ka’asher yiḥálnu lakh. 85:8 Hatónu SHƏKHINAH ḥasdékhe vəyesh’akhe titəneh lánu. 44:27 Qumeh ezrátah lánu ufdónu ləmá’an ḥasdékhe. 81:11 Anokhi SHƏKHINAH Elohéikhe hama’aletkhe mei’éretz Mitzráyim harkhíveh píkhe va’amal’éihu. 144:15 Ashrei ha’am shekákhah lo ashrei ha’am sheSHƏKHINAH Elohav. 13:6 Va’ani bəḥasdəkhe vatáḥti yageil libi bishu’atékhe ashurah liSHKHINAH ki gaməleh alai. 99:5 Exalt the PRESENCE, our God! And go humbly before the pedestal of Voix feet — Voi is Holy! 99:9 Exalt the PRESENCE, our God! And go humbly before the mountain of Voix holiness — for the PRESENCE, our God, is Holy! 78:38 Compassionate, Voi’ll pardon wrong, not devastate; aboundingly avert wrath, not waken full fury. 40:12 You, PRESENCE, will not withhold Your compassion from me; Your lovingkindness and faithfulness will always protect me. 25:6 Remember Your compassion, PRESENCE, and Your lovingkindness, for they are from eternity. 68:35 Give strength to God! Voix pride is over Yisra’eil, and Voix strength is in the cloud-wisps. 68:36 Awesome is God from Voix Holy places! The God of Yisra’eil! Voi gives strength and sturdiness to the people. Blessed is God! 94:1 God of vengeance, PRESENCE, God of vengeance, liberate! 94:2 Rise up, Judge of Yisra’eil! Return comeuppance to the contemptuous! 3:9 Liberation is the PRESENCE’s. On Your people, Your blessing — selah! 46:8 The multitudinous PRESENCE is with us! Our refuge is the God of Ya’aqov — selah! 84:13 Multitudinous PRESENCE! Happy the human who trusts in You. 20:10 PRESENCE, liberate! The Breath will answer us on the day we pray out. Some begin here: 28:9 Liberate Your people and bless Your inheritance and shepherd them and support them endlessly. 33:20 Our soul pines for the PRESENCE — our help and our shield is Voi — 33:21 for in Void has our heart rejoiced, for in the Name of Voix holiness we have trusted. 33:22 May Your lovingkindness, PRESENCE, be upon us as we have waited for You! 85:8 Enfold us, PRESENCE, in Your lovingkindness and Your liberty may You give us. 44:27 Be unshakeable, a help to us, and redeem us for the sake of Your lovingkindness. 81:11 “I am the PRESENCE, your God, the One Who brought you up from the land of Mitzráyim. Stretch your mouth wide and I’ll fill it!” 144:15 Happy the people who have it thus! Happy the people where the PRESENCE is their God! 13:6 And I! In Your lovingkindness have I put my trust. My heart will be gladdened with Your liberation; let me journey to the PRESENCE, for Voi piled goodness upon me. On Hoshana Rabah, some communities continue with Psalm 100. Other communities continue with Psalm 19 (line 10,988) at all times. Psalm 100 (Some stand for this psalm.) ‏1 מִזְמוֹר לְתוֹדָה הַקְשִֽׁיבוֹל לִיהוה כׇּל־יִשְׂרָאֵל׃ ‏2 עִבְדוֹל אֶת־יהוה בְּשִׂמְחָה בֹּֽאוֹל לְפָנֶֽיהֶ בִּבְרָכָה׃ ‏3 דְּעוֹל כִּי־יהוה הֶא אֱלֹהִים הֶא עָשֶֽׂתְנוּ וְלֶהּ אֲנַֽחְנוּ עַמֶּהּ וְצֹאן מַרְעִיתֶהּ׃ ‏4 בֹּֽאוֹל שְׁעָרֶֽיהֶ בְּתוֹדָה חֲצֵרוֹתֶֽיהֶ בִּתְהִלָּה הוֹדוֹל לֶהּ בְּרוּכֶה שְׁמֶהּ׃ ‏5 כִּי־טוֹבֶה יהוה לְעוֹלָם חַסְדֶּהּ וְעַד־דֹר וָדֹר אֱמוּנָתֶהּ׃ 1 Mizmor lətodah haqshívol liSHKHINAH kol Yisra’eil. 2 Ivdol et SHƏKHINAH bəsimḥah bó’ol ləfanéihe bivrakhah. 3 Də’ol ki SHƏKHINAH he Elohim he asétnu vəleh anáḥnu ameh vətzon mar’iteh. 4 Bó’ol shə’aréihe bətodah ḥatzeirotéihe bithilah hodol leh bərukheh shəmeh. 5 Ki toveh SHƏKHINAH lə’olam ḥasdeh və’ad dor vador emunateh. 1 A psalm of thanks: Pay attention to the PRESENCE, all Yisra’eil! 2 Serve the PRESENCE with gladness; enter before Void with blessing. 3 Know that the PRESENCE — Voi is God! Voi made us and Voix we are, Voix people, the flock of Voix field. 4 Enter Voix gates with thanks, Voix shelter with praise! Thank Void! Bless Voix name! 5 For good is the PRESENCE, eternal Voix love! And from generation to generation is Voix faithfulness. (Anyone standing now sits.) Psalms for Holy Days In an echo of the psalms of Qabalat Shabat, a sequence of psalms is added on Saturday morning or the morning of a Festival. There are nine psalms in total, divided into six that represent the days of the week, a warm-up meditation, and then the psalm of Shabbat and an additional psalm to point towards eternity. (Some omit these last two when a Festival falls on a weekday.) 1. Psalm 19 ‏1 לַמְנַצַּֽחַה מִזְמוֹר לְדָוִד׃ ‏2 הַשָּׁמַֽיִם מְסַפְּרִים כְּבוֹד־אֶל וּמַעֲשֵׂה יָדֶֽיהֶ מַגִּיד הָרָקִֽיעַ׃ ‏3 יוֹם לְיוֹם יַבִּֽיעַ אֹֽמֶר וְלַֽיְלָה לְּלַֽיְלָה יְחַוֶּֽה־דָּֽעַת׃ ‏4 אֵין־אֹֽמֶר וְאֵין דְּבָרִים בְּלִי נִשְׁמָע קוֹלָם׃ ‏5 בְּכׇל־הָאָֽרֶץ יָצָא קַוָּם וּבִקְצֵה תֵבֵל מִלֵּיהֶם לַשֶּֽׁמֶשׁ שָׂמֶה־אֹֽהֶל בָּהֶם׃ ‏6 וְהוּא כְּחָתָן יֹצֵא מֵחֻפָּתוֹ יָשִׂישׂ כְּגִבּוֹרֶה לָרוּץ אֹֽרַח׃ ‏7 מִקְצֵה הַשָּׁמַֽיִם מוֹצָאוֹ וּתְקוּפָתוֹ עַל־קְצוֹתָם וְאֵין נִסְתֶּֽרֶה מֵחַמָּתוֹ׃ ‏8 תּוֹרַת יהוה תְּמִימָה מְשִׁיבַת נָֽפֶשׁ עֵדוּת יהוה נֶאֱמָנָה מַתִּירַת נִפְתָּל׃ ‏9 פִּקּוּדֵי יהוה יְקָרִים מְשַׂמְּחֵי־לֵב מִצְוַת יהוה בָּרָה מַאֲכִילַת רֽוּחַ׃ ‏10 יִרְאַת יהוה טְהוֹרָה עוֹמֶֽדֶת לָעַד מִשְׁפְּטֵי־יהוה אֱמֶת צָדְקוּ יַחְדָּו׃ ‏11 הַנֶּחֱמָדִים מִזָּֽהָב וּמִפַּז רָב וּמְתוּקִים מִדְּבַשׁ וְנֹֽפֶת צוּקִים׃ ‏12 גַּם־עַבְדֶּתְךֶ נִזְהֶֽרֶה בָּהֶם בְּשׇׁמְרָם עֵֽקֶב רָב׃ ‏13 שְׁגִיאוֹת מִי־יַבִֽינֶה מִנִּסְתָּרוֹת נַקֹּֽנִי׃ ‏14 גַּם מִזֵּדִים חִשְׂכֶּה עַבְדֶּתֶֽךֶ אַל־יִמְשְׁלוּ־בִי אָז אֵיתָם וְנִקֵּֽיתִי מִפֶּֽשַׁע רָב׃ ‏15 יִהְיוּ לְרָצוֹן כׇּל אִמְרַי וְהֶגְיוֹן לִבִּי לְפָנֶֽיךֶ יהוה צוּרִי וְגוֹאֶלִי׃ 1 Lamnatzáḥah mizmor ləDavid. 2 Hashamáyim məsapərim kəvod Eil uma’aseih yadéihe magid haraqí’a. 3 Yom ləyom yabí’a ómer vəláilah ləláilah yəḥavéh dá’at. 4 Ein ómer və’ein dəvarim bəli nishma qolam. 5 Bəkhol ha’áretz yatza qavam uviqtzeih teiveil mileihem lashémesh sameh óhel bahem. 6 Vəhu kəḥatan yotzei meiḥupato yasis kəgiboreh larutz óraḥ. 7 Miqtzeih hashamáyim motza’o utqufato al qətzotam və’ein nistéret meiḥamato. 8 Torat SHƏKHINAH təmimah məshivat náfesh eidut SHƏKHINAH ne’emanah matirat niftal. 9 Piqudei SHƏKHINAH yəqarim məsaməḥei leiv mitzvat SHƏKHINAH barah ma’akhilat rú’aḥ. 10 Yirat SHƏKHINAH təhorah omédet la’ad mishpətei SHƏKHINAH emet tzadəqu yaḥdav. 11 Hane’ḥemadim mizáhav umipaz rav umtuqim midəvash vənófet tzuqim. 12 Gam avdetkhe nizhéreh bahem bəshomram éiqev rav. 13 Shəgi’ot mi yavíneh ministarot naqóni. 14 Gam mizeidim ḥiskeh avdetékhe al yimshəlu vi az eitam vəneiqíti mipésha rav. 15 Yihyu ləratzon kol imrai vəhegyon libi ləfanéikhe SHƏKHINAH tzuri vəgo’eli. 1 For the conductor, a psalm of David: 2 The Heavens bring news of the glory of God, and the works of Voix hands are expounded by the sky! 3 Day on day will pour out the word; and night on night make the knowledge known. 4 There is no word and there is no speech! Unhearable are their voices! 5 Thru all the earth goes their reverberation, and at the edge of the world their utterances. For the Sun, God put a tent in them, 6 and he, as a groom comes out from his ḥupah, rejoices, like an olympian, to run his route. 7 At the edge of the Heavens is his emergence, and his circuit to their extremities — and nothing is hidden from his heat! 8 The Teaching of the PRESENCE is integrous, a restorer of the soul. The testimony of the PRESENCE is dependable, an untangler of the complex. 9 The statutes of the PRESENCE are precious, gladdeners of the heart. The commandment of the PRESENCE is sincere, a sustainer of the spirit. 10 The dread of the PRESENCE is pure, enduring forever. The judgements of the PRESENCE are true, righteous utterly, 11 more desirable than gold, than abundant filigree, and sweeter than honey, than the drippings of honeycombs. 12 Truly Your servant is admonished by them; in guarding them there is abundant reward! 13 Missteps! Who can distinguish them? From hidden ones cleanse me! 14 Even from arrogance restrain Your servant; don’t let it rule me! Then shall I be integrous and cleansed of abundant transgression. 15 May all my words be pleasing before You and the meditation of my heart, PRESENCE, my Rock and my Rescuer. 2. Psalm 34 This psalm, an alphabetical acrostic, is one of several attributed to specific moments in David’s life. ‏1 לְדָוִד בְּשַׁנּוֹתוֹ אֶת־טַעְצוֹ לִפְנֵי אֲבִימֶֽלֶךְ וַיְגָרְשֵֽׁהוּ וַיֵּלַךְ׃ ‏2 אֲבָרְכָה אֶת־יהוה בְּכׇל־עֵת תָּמִיד תְּהִלָּתֶהּ עִמִּי׃ ‏3 בִּיהוה תִּתְהַלֵּל נַפְשִׁי יִקְשְׁבוֹל עֲנָווֹל וְיִשְׂמָֽחוֹל׃ ‏4 גַּדְּלוֹל לִיהוה אִתִּי וּנְרוֹמְמָה שְׁמֶהּ יַחְדָּו׃ ‏5 דָּרַֽשְׁתִּי אֶת־יהוה וְעָנֶֽתְנִי וּמִכׇּל־מִגוּרוֹתַי הַצִּילֶֽתְנִי׃ ‏6 הֵקִֽיצוּ אֵלֶֽיהֶ וְצָלָֽחוּ וּפְנֵיהֶל אַל־יֶחְפָּֽרוּ׃ ‏7 זֶת עֲנִיֶּה קָרְאֶה וּיהוה קָשְׁבֶה וּמִכׇּל־צָרוֹתֶֽיהֶ הוֹשִׁיעֶֽתֶהּ׃ ‏8 חֹנֶת מַלְאַךְ־יהוה סָבִיב לִירֵאוֹלֶֽיהֶ וַיְחַלְּצֹל׃ ‏9 טַאֲמוֹל וּדְעוֹל כִּי־טוֹבֶה יהוה אַשְׁרֵי גַבְרֶה יֶחֱסֶת־בֶּהּ׃ ‏10 יְראוֹל אֶת־יהוה קְדֹשׁוֹלֶֽיהֶ כִּי־אֵין מַחְסוֹר לִירֵאוֹלֶֽיהֶ׃ ‏11 כְּפִירִים רָשׁוּ וְרָעֵֽבוּ וְדֹרְשׁוֹל יהוה לֹא־יַחְסְרוֹל כׇּל־טוֹב׃ ‏12 לְכוֹל־בָּנוֹל קִשְׁבוֹל־לִי יִרְאַת יהוה אֲלַמֶּדְכֶל׃ ‏13 מִי־הָאִשֶּׁה הֶחֲפֵצֶה חַיִּים אֹהֶֽבֶה יָמִים לִפְעוֹל טוֹב׃ ‏14 נִצְרֶה מַעֲשֶֽׂיךֶ מֵרָע וְשִׂכְלְךֶ מִדִּבְרֵי מִרְמָה׃ ‏15 סֽוּרֶה מֵרָע וַעֲשֶׂת־טוֹב בַּקְּשֶׁה שָׁלוֹם וְרִדְפֹֽהוּ׃ ‏16 עֶזְרַת יהוה אֶל־צַדִּיקוֹל וְיִשְׁעֶהּ אֶל־צׇרְכֵּיהֶל׃ ‏17 פְּנֵי יהוה בְּעֹשׂוֹל רָע לְהַכְרִית מֵאֶֽרֶץ זִכְרָל׃ ‏18 צָמְאוּ וּיהוה שָׁמְעֶה וּמִכׇּל־צָרוֹתָל הִצִּילֶֽתַל׃ ‏19 קָרוֹב יהוה לְנִשְׁבְּרוֹל־לֵב וְאֶת־דַּכְּאוֹל־רֽוּחַ יוֹשִֽׁיעֶה׃ ‏20 רַבּוֹת רָעוֹת צַדִּיקֶה וּמִכֻּלָם יַצִּילֹֽנֶּה יהוה׃ ‏21 שֹׁמֶֽרֶה כׇל־עַצְמוֹתֶֽיהֶ אַחַת מֵהֵֽנָּה לֹא־נִשְׁכַּֽחַת׃ ‏22 תְּמוֹתֵת רְשָׁעֶה רָעָה וְשֹׂנְאוֹל צַדִּיקֶה יֶאְשָֽׁמוֹל׃ ‏23 פֹּדֶת יהוה נֶֽפֶשׁ עַבְדּוֹלֶֽיהֶ וְלֹא יֶאְשְׁמוֹל כׇּל־הַחֹסוֹל בֶּהּ׃ 1 LəDavid bəshanoto et tatzo lifnei Avimélekh vaygarshéihu vayeilakh. 2 Avarəkhah et SHƏKHINAH bəkhol eit tamid təhilateh imi. 3 BiSHKHINAH tithalein nafshi yiqshəvol anavol vəyismáḥol. 4 Gadəlol liSHKHINAH iti unroməmah shəmeh yaḥdav. 5 Daráshti et SHƏKHINAH və’anétni umikol migurotai hatzilétni. 6 Heiqítzu eiléihe vətzaláḥu ufneihel al yeḥpáru. 7 Zet aniyeh qarə’eh uSHKHINAH qashəveh umikol tzarotéihe hoshi’éteh. 8 Ḥonet mal’akh SHƏKHINAH saviv lirei’oléihe vayḥalətzol. 9 Ta’amol ud’ol ki toveh SHƏKHINAH ashrei gavreh yeḥeset beh. 10 Yər’ol et SHƏKHINAH qədosholéihe ki ein maḥsor lirei’oléihe. 11 Kəfirim rashu vəra’éivu vədorəshol SHƏKHINAH lo yaḥsərol kol tov. 12 Ləkhol banol qishvol li yir’at SHƏKHINAH alamedkhel. 13 Mi ha’isheh heḥafeitzeh ḥayim ohéveh yamim lif’ol tov. 14 Nitzreh ma’aséikhe meira vəsikhləkhe midivrei mirmah. 15 Súreh meira va’aset tov baqəsheh shalom vəridfóhu. 16 Ezrat SHƏKHINAH el tzadiqol və’ish’eh el tzorkeihel. 17 Pənei SHƏKHINAH bə’oshol ra ləhakhrit mei’éretz zikhral. 18 Tzamə’u uSHKHINAH shamə’eh umikol tzarotal hitzilétal. 19 Qarov SHƏKHINAH lənishbərol leiv və’et dakə’ol rú’aḥ yoshí’eh. 20 Rabot ra’ot tzadiqeh umikulam yatzilóneh SHƏKHINAH. 21 Shoméreh khol atzmotéihe aḥat meihéinah lo nishkáḥat. 22 Təmoteit rəsha’eh ra’ah vəsonə’ol tzadiqeh yeshámol. 23 Podet SHƏKHINAH néfesh avdoléihe vəlo yeshəmol kol haḥosol beh. 1 Of David, when he disguised his judgement before Avimélekh, and he expelled him, and he went: 2 At all times shall I bless the PRESENCE! Voix praise is within me always. 3 Boast in the PRESENCE, that’s what my soul will do! Let the humble heed it and be happy! 4 Come exalt the PRESENCE with me; let’s elevate Voix Name together. 5 Due to my seeking out the PRESENCE, Voi answered me, and from all my terrors Voi freed me. 6 For they awoke to Void and they prospered, and their faces shall never show shame. 7 Here’s a humble one who pleaded and the PRESENCE heeded, and from all aer constraints, Voi liberated aer. 8 Just so: The angel of the PRESENCE camps around those who fear Void and frees them. 9 Know from a taste that the PRESENCE is good! Happy whoever takes refuge in Void! 10 Let Voix holy ones fear the PRESENCE! For there’s no lack for those who fear Void. 11 Mighty lions hunger and starve while PRESENCE-seekers don’t lack anything good. 12 Now come, children, and pay attention to me: Fear of the PRESENCE I’ll teach to you. 13 Perhaps you’re a person who longs for life, who loves to do good daily? 14 Quit acting wickedly, then, and keep your wit from words of deceit! 15 Reject wickedness and act well; seek out peace and pursue it! 16 Succor of the PRESENCE is for the just, and Voix assistance for their needs. 17 The PRESENCE’s face is against evildoers to cut their memory off from the earth. 18 Very parched they were, and Voi took note and from all their constraints, Voi freed them. 19 Well nigh is the PRESENCE to those of shattered hearts, and the crushed of spirit Voi liberates. 20 Extra the extremis of the righteous, but from all of them, the PRESENCE will free aer. 21 Yes, Voi guards every one of aer bones and not even one of them will be forgotten. 22 Zapped are the wicked by wickedness, and the haters of the just will be condemned. 23 The PRESENCE redeems the soul of Voix servants and none will be condemned who take refuge in Void. 3. Psalm 90 The only psalm in the Book of Psalms attributed to Mosheh, Psalm 90 echoes much of the language used in the books of Qohélet and Iyov. As such, its placement here in the morning liturgy creates a subtle tension with and resistance to the theological certainties of Psalm 34 above. We may want to believe that living justly is rewarded, but the world we live in does not always play out that way, and Jewish texts have long grappled with the fleeting and arbitrary nature of human life. ‏1 תְּפִלָּה לְמֹשֶׁה אִישׁ־הָאֱלֹהִים אֲדָנִי מָעוֹן אַתֶּה הָיִֽיתֶ לָּֽנוּ בְּדֹר וָדֹר׃ ‏2 בְּטֶֽרֶם הָרִים יֻלָּדוּ וַתְּחוֹלְלֶה אֶֽרֶץ וְתֵבֵל וּמֵעוֹלָם עַד־עוֹלָם אַתֶּה אֵל׃ ‏3 תָּשֵֽׁבֶה אִשֶּׁה עַד־דַּכָּא וַתֹּאמְרֶה שׁוּבוֹל בְּנוֹל־אָדָם׃ ‏4 כִּי אֶֽלֶף שָׁנִים בְּעֵינֶֽיךֶ כְּיוֹם אֶתְמוֹל כִּי יַעֲבֹר וְאַשְׁמוּרָה בַלָֽיְלָה׃ ‏5 זְרַמְתֶּל שֵׁנָה יִהְיוֹל בַּבֹּֽקֶר כֶּחָצִיר יַחֲלֹף׃ ‏6 בַּבֹּֽקֶר יָצִיץ וְחָלָף לָעֶֽרֶב יְמוֹלֵל וְיָבֵשׁ׃ ‏7 כִּי־כָלִֽינוּ בְאַפֶּֽךֶ וּבַחֲמָתְךֶ נִבְהָֽלְנוּ׃ ‏8 שָׁתֶה עֲוֺנֹתֵֽינוּ לְנֶגְדֶּֽךֶ עֲלֻמֵֽנוּ לִמְאוֹר פָּנֶֽיךֶ׃ ‏9 כִּי כׇל־יָמֵֽינוּ פָּנוּ בְעֶבְרָתֶֽךֶ כִּלִּֽינוּ שָׁנֵֽינוּ כְמוֹ־הֶֽגֶה׃ ‏10 יְמֵי־שָׁנוֹתֵֽינוּ בָהֶם שִׁבְעִים שָׁנָה וְאִם בִּגְבוּרֹת שְׁמוֹנִים שָׁנָה וְרׇהְבָּם עָמָל וָאָֽוֶן כִּי־גָז חִישׁ וַנָּעֻֽפָה׃ ‏11 מִי־יוֹדַֽעַה עֹז אַפֶּֽךֶ וּכְיִרְאָתְךֶ עֶבְרָתֶֽךֶ׃ ‏12 לִמְנוֹת יָמֵֽינוּ כֵּן הוֹדֵֽעֶה וְנָבִא לְבָב חׇכְמָה׃ ‏13 שׁוּבֶה יהוה עַד־מָתָי וְהִנָּחֲמֶה עַל־עַבְדּוֹלֶֽיךֶ׃ ‏14 שַׂבְּעֹֽנוּ בַבֹּֽקֶר חַסְדֶּֽךֶ וּנְרוֹמְמָה וְנִשְׂמְחָה בְּכׇל־יָמֵֽינוּ׃ ‏15 שַׂמְּחֹֽנוּ כִּימוֹת עִנִּיתֶֽנוּ שְׁנוֹת יָדַֽעְנוּ רָעָה׃ ‏16 יִוָּדַע אֶל־עַבְדּוֹלֶֽיךֶ פׇעֳלֶֽךֶ וַהֲדָרְךֶ עַל־בְּנוֹלֵיהֶל׃ ‏17 וִיהִי נֹֽעַם הָאֶֽדֶן אֱלֹהֵֽינוּ עָלֵֽינוּ וּמַעֲשֵׁה חַיֵּֽינוּ כּוֹנְנֶה עָלֵֽינוּ וּמַעֲשֵׂה חַיֵּֽינוּ כּוֹנְנֹֽהוּ׃ 1 Təfilah ləMosheh ish ha’Elohim adani ma’on ateh hayíte lánu bədor vador. 2 Bətérem harim yuladu vatəḥoləleh éretz vəteiveil umei’olam ad olam ateh Eil. 3 Tashéiveh isheh ad daka vatomreh shuvol bənol Adam. 4 Ki élef shanim bə’einéikhe kəyom etmol ki ya’avor və’ashmurah valáilah. 5 Zəramtel sheinah yihyol babóqer keḥatzir yaḥalof. 6 Babóqer yatzitz vaḥalaf la’érev yəmoleil vəyaveish. 7 Ki khalínu və’apékhe uvaḥamatəkhe nivhálnu. 8 Shateh avonotéinu lənegdékhe aluméinu lim’or panéikhe. 9 Ki khol yaméinu panu və’evratékhe kilínu shanéinu khəmo hégeh. 10 Yəmei shanotéinu vahem shiv’im shanah və’im bigvurot shəmonim shanah vərohbam amal va’áven ki gaz ḥish vana’úfah. 11 Mi yodá’ah oz apékhe ukhyir’atəkhe evratékhe. 12 Limnot yaméinu kein hodéi’eh vənavi ləvav ḥokhmah. 13 Shuveh SHƏKHINAH ad matai vəhinaḥameh al avdoléikhe. 14 Sabə’ónu vabóqer ḥasdékhe unroməmah vənisməḥah bəkhol yaméinu. 15 Saməḥónu kimot initénu shənot yadánu ra’ah. 16 Yivada el avdoléikhe fo’olékhe vahadarəkhe al bənoleihel. 17 Vihi nó’am ha’éden Elohéinu aléinu uma’aseih ḥayéinu konəneh aléinu uma’aseih ḥayéinu konənóhu. 1 A prayer of Mosheh, man of God: My Foundation! You’ve been our refuge in generation after generation. 2 Before the mountains were born and You writhed birthing the earth and world, even from eternity to eternity, You are God! 3 You will return a person to atoms; You said, “Return, human children!”. 4 For a thousand years to Your eyes are a day, yesterday, which passes, or like a watch in the night. 5 You pour out sleep on mortals; in the morning, they are like renewing grass: 6 In the morning, it sprouts up and is renewed, in the evening it is cut off and withers away. 7 So we are ended by Your rage-breath! And by Your wrath we are terrified. 8 You put our wrongs in front of You, our secrets in the light of Your face. 9 So all our days turn to naught by Your passion; we end our years like a sigh. 10 The days of our years have seventy years in them or, if there’s strength, eighty years, and the pride of them is toil and sorrow for it fades swiftly and we fly away. 11 Who knows the strength of Your rage-breath? And that Your fear is like Your passion? 12 To number our days rightly You must teach us! And we will bring a heart of wisdom to be. 13 Return, PRESENCE! Until when? Have mercy on Your servants! 14 Replenish us in the morning with Your constancy, and we will exalt and rejoice for all our days. 15 Rejoice us for as many as the days You afflicted us! Repay the years we knew evil! 16 Let Your act be known to Your servants and Your splendor to their children. 17 And may the pleasantness of the Foundation, our God, be upon us! And establish the work of our lives for us! And establish the work of our lives! 4. Psalm 91 ‏1 יֹשֶֽׁבֶה בְּסֵֽתֶר עֶלְיוֹנֶה בְּצֵל שַׁדַּי יִתְלוֹנָֽנֶה׃ ‏2 אֹמַר לִיהוה מַחְסִי וּמְצוּדָתִי אֱלֹהַי אֶבְטַח־בֶּהּ׃ ‏3 כִּי הֶא יַצִּילֹֽךֶ מִפַּח יְקוּשֶׁה מִדֶּֽבֶר הַוּוֹת׃ ‏4 בְּאֶפְרָתֶהּ יָסֶֽכֶּה לָךְ וְתַֽחַת־כְּנָפֶֽיהֶ תֶחְסֶת צִנָּה וְסֹחֵרָה אֲמִתֶּהּ׃ ‏5 לֹא־תִירְאֶה מִפַּֽחַד לָֽיְלָה מֵחֵץ יָעוּף יוֹמָם׃ ‏6 מִדֶּֽבֶר בְּאֹֽפֶל יַהֲלֹךְ מִקֶּֽטֶב יָשׁוּד צׇהֳרָֽיִם׃ ‏7 יִפֹּל מִצִּדְּךֶ אֶֽלֶף וּרְבָבָה מִימִינֶֽךֶ אֵלֶֽיךֶ לֹא יִגָּשׁ׃ ‏8 רַק לְבָבְךֶ תַטֶּת וּמִדֶּֽרֶךְ רְשָׁעוֹל תָּסֽוּרֶה׃ ‏9 כִּי אַתֶּה יהוה מַחְסִי עֶלְיוֹנֶה שַֽׂמְתֶּ מְעוֹנֶֽךֶ׃ ‏10 לֹא־תְאֻנֶּה אֵלֶֽיךֶ רָעָה וְנֶֽגַע לֹא־יִקְרַב בְּאׇהֳלֶֽךֶ׃ ‏11 כִּי מַלְאָכוֹלֶֽיהֶ יְצַוֶּת־לָּךְ לִשְׁמׇרְךֶ בְּכׇל־דְּרָכֶֽיךֶ׃ ‏12 עַל־כַּפַּֽיִם יִשַּׂאֽוּנְךֶ פֶּן־תִּגְּפֶה בָּאֶֽבֶן אֹתָֽךֶ׃ ‏13 לְשַֽׁחַל וָפֶֽתֶל תִּנְאֶת תִּרְעֶת כְּפִיר וְתַנִּין׃ ‏14 כִּי בִי חָשְׁקֶה וַאֲפַלְּטֵֽהֶ אֲשַׁגְּבֵֽהֶ כִּי־יָדְעֶה שְׁמִי׃ ‏15 יִקְרְאֹֽנִי וְאֶעֱנֵֽהֶ עִמֶּהּ־אָנֹכִי בְצָרָה אֲחַלְּצֵֽהֶ וַאֲכַבְּדֵֽהֶ׃ ‏16 אֹֽרֶךְ יָמִים אַשְׂבִּיעֵֽהֶ וְאוֹרֵֽהֶ יְשׁוּעָתִי׃ 1 Yoshéveh bəséiter elyoneh bətzeil Shadai yitlonáneh. 2 Omar liSHKHINAH maḥsi umtzudati Elohai evtaḥ beh. 3 Ki he yatzilókhe mipaḥ yəqusheh midéver havot. 4 Bə’efrateh yasékeh lakh vətáḥat kənaféihe teḥset tzinah vəsoḥeirah amiteh. 5 Lo tirə’eh mipáḥad láilah meiḥeitz ya’uf yomam. 6 Midéver bə’ófel yaḥalokh miqétev yashud tzohoráyim. 7 Yipol mitzidəkhe élef urvavah miminékhe eiléikhe lo yigash. 8 Raq ləvavəkhe tatet umidérekh rəsha’ol tasúreh. 9 Ki ateh SHƏKHINAH maḥsi elyoneh sámte mə’onékhe. 10 Lo tə’uneh eiléikhe ra’ah vənéga lo yiqrav bə’oholékhe. 11 Ki mal’akholéihe yətzavet lakh lishmorkhe bəkhol dərakhéikhe. 12 Al kapáyim yisa’únəkhe pen tigəfe ba’éven otákhe. 13 Ləsháḥal vafétel tin’et tir’et kəfir vətanin. 14 Ki vi ḥashəqeh va’afalətéihe ashagəvéihe ki yadə’eh shəmi. 15 Yiqrə’óni və’e’enéihe imeh anokhi vətzarah aḥalətzéihe va’akhabədéihe. 16 Órekh yamim asbi’éihe və’oréihe yəshu’ati. 1 Who dwells in the shelter of the Highest, in the shade of Shadai shall rest. 2 I swear of the PRESENCE, my safety and stronghold, my God, in Whom I trust, 3 that Voi will save you from the birdcatcher’s net, from the plague of destruction. 4 With Voix pinions, Voi will cover you, and under Voix wings will you find refuge — Voix faithfulness is a shield and a bulwark. 5 You will not fear the dread of night, nor the arrow flying by day; 6 the plague that goes about in gloom, nor the destruction that devastates at noon: 7 A thousand may fall at your right, at your left, a myriad — it will not near you. 8 Surely you will bend your heart and spurn the way of the wicked. 9 For you have made the PRESENCE — my safety, the Highest — your refuge. 10 Evil shall not befall you, nor shall pestilence approach your tent, 11 for Voix angels Voi will command to you, to guard you in all your ways; 12 they will cup you in their palms lest you strike yourself on a stone. 13 To lion and cobra you will be pleasant, you will be friends to cub and dragon. 14 “Because ny loved Me I will deliver nym I will set nym in safety because ny knew My Name. 15 Ny will call on Me and I will answer nym; I Myself will be with nym in distress; I will set nym free and honor nym; 16 with a length of days I will sate nym, and I will teach nym My liberation.” 5. Psalm 135 This psalm was probably originally written as an introduction to Psalm 136, which follows. Together, the two comprise a liturgical unit sometimes referred to as the “Great Haleil”, as opposed to the “Egyptian Haleil” of Psalms 113–118. ‏1 הַלְלוּיָהּ הַלְלוֹל אֶת־שֶׁם יהוה הַלְלוֹל עַבְדּוֹל יהוה׃ ‏2 שֶׁעֹלְזוֹל בְּבֵית יהוה בְּחַצְרוֹת בֵּית יהוה׃ ‏3 הַלְלוּיָהּ כִּי־טוֹבֶה יהוה בַּקְּשׁוֹל לִשְׁמֶהּ כִּי נָעִים׃ ‏4 כִּי־יַעֲקֹב קִבְּלֶה לֶהּ יָהּ יִשְׂרָאֵל לִסְגֻלָּתֶהּ׃ ‏5 כִּי אֲנִי יָדַֽעְתִּי כִּי־גְדוֹלֶה יהוה אֲדָנֵֽנוּ מִכׇּל־אֱלִילִים׃ ‏6 כֹּל אֲשֶׁר־חֲפֵצֶה יהוה עָשְׂתֶה בַּשָּׁמַֽיִם וּבָאָֽרֶץ בַּיַּמִּים וְכׇל־תְּהֹמוֹת׃ ‏7 מַעֲלֶת נְשִׂיאִים מִקְצֵה הָאָֽרֶץ בְּרָקִים לַמָּטָר עָשְׂתֶה מוֹצֵאֶה־רֽוּחַ מֵאוֹצְרוֹתֶֽיהֶ׃ ‏8 שֶׁשָּׁמֶּה כׇל־מוֹשָׁב מִצְרָֽיִם מֵאָדָם עַד־בְּהֵמָה׃ ‏9 שָׁלְחֶה אוֹתוֹת וּמֹפְתִים בְּתוֹכֵֽכִי מִצְרָֽיִם בְּפַרְעֹה וּבְכׇל־עַבְדּוֹלָיו׃ ‏10 שֶׁשָּׁמֶּה עַזּוֹל רַבּוֹל וְהָרְגֶה מְלָכוֹל עֲצוּמוֹל׃ ‏11 לִמְלָכוֹל חֲדֵלוֹל בִּמְהֵרָה בְּנוֹל־אָדָם שֶׁמֵּתוֹל וְשֶׁיַּהַפְכוֹל לְעָפָר׃ ‏12 הִצְלִיחֶֽתְנוּ בְּלִי־מַלְכֶּה בְּלִי־מַלְכֶּה שָׁווֹל זֶת אֶל זֶת׃ ‏13 יהוה שִׁמְךֶ לְעוֹלָם יהוה זִכְרְךֶ לְדֹר־וָדֹר׃ ‏14 כִּי־יָדִֽינֶה יהוה עַמֶּהּ וְעַל־עַבְדּוֹלֶֽיהֶ יִתְנֶחָֽמֶה׃ ‏15 אֱלִילֵי הָעֽוֹשֶׁק גְּבוּל וְזָהָב מַעֲשֵׂה חַיֵּי אָדָם׃ ‏16 עֹז־לָהֶם וְלֹא יְחַלֵּֽצוּ שֶֽׁפַע לָהֶם וְלֹא יִפְרֵֽסוּ׃ ‏17 עָצְמָה לָהֶם וְלֹא יַעֲצִֽימוּ אַף אֵין־יֶשׁ־בֶּֽטַח בְּצִלָּם׃ ‏18 עֲזוּבוֹל יִהְיוֹל עֹשׂוֹלֶֽיהֶם כׇּל אֲשֶׁר־בֹּטַֽחַה בָהֶם׃ ‏19 בֵּית יִשְׂרָאֵל בָּרְכוֹל אֶת־יהוה בֵּית אַהֲרֹן בָּרְכוֹל אֶת־יהוה׃ ‏20 בֵּית הַלֵּוִי בָּרְכוֹל אֶת־יהוה יִרְאוֹל יהוה בָּרְכוֹל אֶת־יהוה׃ ‏21 בְּרוּכֶה יהוה מִמֶּֽנּוּ שֹׁכֶֽנֶה יְרוּשָׁלָֽ͏ִם הַלְלוּיָהּ׃ 1 HaləluYAH haləlol et sheim SHƏKHINAH haləlol avdol SHƏKHINAH. 2 She’oləzol bəveit SHƏKHINAH bəḥatzrot beit SHƏKHINAH. 3 HaləluYAH ki toveh SHƏKHINAH baqəshol lishmeh ki na’im. 4 Ki Ya’aqov qibəleh leh YAH Yisra’eil lisgulateh. 5 Ki ani yadáti ki gədoleh SHƏKHINAH adanéinu mikol elilim. 6 Kol asher ḥafeitzeh SHƏKHINAH asəteh bashamáyim uva’áretz bayamim vəkhol təhomot. 7 Ma’alet nəsi’im miqtzeih ha’áretz bəraqim lamatar asəteh motzei’eh rú’aḥ mei’otzrotéihe. 8 Sheshameh khol moshav Mitzráyim mei’adam ad bəheimah. 9 Shaləḥeh otot umoftim bətokheikhi Mitzráyim bəFar’oh uvkhol avdolav. 10 Sheshameh azol rabol vəharəgeh məlakhol atzumol. 11 Limlakhol ḥadeilol bimheirah bənol Adam shemeitol vəsheyahafkhol lə’afar. 12 Hitzliḥétnu bəli malkeh bəli malkeh shavol zet el zet. 13 SHƏKHINAH shimkhe lə’olam SHƏKHINAH zikhrəkhe lədor vador. 14 Ki yadínu SHƏKHINAH ameh və’al avdoléihe yitneḥámeh. 15 Elilei ha’ósheq gəvul vəzahav ma’aseih ḥayei adam. 16 Oz lahem vəlo yəḥaléitzu shéfa lahem vəlo yifréisu. 17 Atzəmah lahem vəlo ya’atzímu af ein yesh bétaḥ bətzilam. 18 Azuvol yihyol osoléihem kol asher botáḥah vahem. 19 Beit Yisra’eil barəkhol et SHƏKHINAH beit Aharon barəkhol et SHƏKHINAH. 20 Beit haLeivi barəkhol et SHƏKHINAH yir’ol SHƏKHINAH barəkhol et SHƏKHINAH. 21 Bərukheh SHƏKHINAH miménu shokhéneh Yərushaláyim haləluYAH. 1 Praise YAH! Praise the name of the PRESENCE! Praise, servants of the PRESENCE! 2 You who rejoice in the house of the PRESENCE, in the courts of the house of the PRESENCE! 3 Praise YAH, for good is the PRESENCE! Seek Voix Name, for it is pleasant. 4 Truly Voi welcomed Ya’aqov to Voidself, YAH, Yisra’eil as a treasured possession. 5 Truly I myself have known how much greater is the PRESENCE, our Foundation, than all idols! 6 All that Voi desires, the PRESENCE has done! In the Heavens and on Earth, in the seas and all their chasms. 7 Voi makes clouds rise up from the ends of the Earth! Thunder for the rain Voi has made! Voi lets out the wind from Voix storerooms. 8 Voi devastated the whole society of Mitzráyim, from human to beast: 9 Voi sent signs and wonders to the midst of Mitzráyim, to Pharaoh and all his servants. 10 Voi devastated many mighty ones and slew strong monarchs, 11 quickly passing monarchs, children of Adam, who die and who turn to dust. 12 Voi made us flourish with no monarch — with no monarch, equal to one another! 13 PRESENCE, Your Name is forever! PRESENCE, Your memory is in generation after generation! 14 Truly the PRESENCE will judge Voix people and Voix worshipers Voi will comfort. 15 The idols of oppression are borders and gold, the work of human lives. 16 Might they have, but they will not rescue; abundance they have, but they will not share; 17 strength they have, but they will not strengthen; indeed, there is no safety in their shadow! 18 Forsaken will be those who make them, anyone who trusts in them. 19 House of Yisra’eil, bless the PRESENCE! House of Aharon, bless the PRESENCE! 20 House of Leivi, bless the PRESENCE! Fearers of the PRESENCE, bless the PRESENCE! 21 Blessed is the PRESENCE from us, dwelling in Yərushaláyim. Praise YAH! 6. Psalm 136 The second half of the Haleil that began with the previous psalm, Psalm 136 has a built-in refrain that is often prayed responsively. (Some stand for this psalm.) ‏1 הוֹדוֹל לִיהוה כִּי־טוֹבֶה כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏2 הוֹדוֹל לֵאלֹהֵי יִשְׂרָאֵל כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏‏3 הוֹדוֹל לְאֶֽדֶן הָאֲדָנִים כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏4 לְעֹשֶׂת נִפְלָאוֹת גְּדֹלוֹת לְבַדֶּהּ כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏5 לְעֹשֶׂת הַשַּׁמָֽיִם בִּתְבוּנָה כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏6 לְרֹקַֽעַה הָאָֽרֶץ עַל־הַמָּֽיִם כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏7 לְעֹשֶׂת אוֹרִים גְּדֹלִים כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏8 אֶת־הַשֶּֽׁמֶשׁ לְמֶמְשֶֽׁלֶת בַּיּוֹם כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏9 אֶת־הַיָּרֵֽחַ וְכוֹכָבִים לְמֶמְשֶֽׁלֶת בַּלָּֽיְלָה כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏10 לִמְשִׁמֶּה כְלִיל־מוֹשַׁב מִצְרָֽיִם כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏11 וַיּוֹצֵֽאֶה יִשְׂרָאֵל מִתּוֹכָל כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏12 בְּיָד חֲזָקָה וּבִזְרֽוֹעַ נְטוּיָה כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏13 לְגֹזֶֽרֶה יַם־סוּף לִגְזָרִים כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏14 וְהֶעֱבִֽירֶה יִשְׂרָאֵל בְּתוֹכוֹ כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏15 וְעָצְרֶה פַּרְעֹה וְחֵילוֹ בְיַם־סוּף כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏16 לְמוֹלִיכֶה עַמֶּהּ בַּמִּדְבָּר כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏17 לִמְשִׁמֶּה מְלָכוֹל גְּדֹלוֹל כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏18 וַיַּהַרְגֶה מְלָכוֹל אַדִּירוֹל כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏19 לִמְלָכוֹל חֲדֵלוֹל בִּמְהֵרָה כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏20 בְּנוֹל־אָדָם שֶׁמֵּתוֹל כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏21 וּלְהִצְלִיחֶֽתְנוּ בְּלִי־מַלְכֶּה כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏22 בְּלִי־מַלְכֶּה שָׁווֹל זֶת אֶל זֶת כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏23 שֶׁבְּשִׁפְלֵֽנוּ זָכְרֶה לָֽנוּ כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏24 וַיִּפְרְקֹֽנוּ מִצָּרֵֽינוּ כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏25 נֹתֶֽנֶה לֶֽחֶם לְכׇל־בָּשָׂר כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏26 הוֹדוֹל לְאֵל הַשָּׁמָֽיִם כִּי לְעוֹלָם חַסְדֶּהּ׃ 1 Hodol liSHKHINAH ki toveh ki lə’olam ḥasdeh. 2 Hodol lEilohei Yisra’eil ki lə’olam ḥasdeh. 3 Hodol lə’éden ha’adanim ki lə’olam ḥasdeh. 4 Lə’oset nifla’ot gədolot ləvadeh ki lə’olam ḥasdeh. 5 Lə’oset hashamáyim bitvunah ki lə’olam ḥasdeh. 6 Ləroqá’ah ha’áretz al hamáyim ki lə’olam ḥasdeh. 7 Lə’oset orim gədolim ki lə’olam ḥasdeh. 8 Et hashémesh ləmemshélet bayom ki lə’olam ḥasdeh. 9 Et hayaréi’aḥ vəkhokhavim ləmemshélet baláilah ki lə’olam ḥasdeh. 10 Limshimeh khəlil moshav Mitzráyim ki lə’olam ḥasdeh. 11 Vayotzéi’eh Yisra’eil mitokhal ki lə’olam ḥasdeh. 12 Bəyad ḥazaqah uvizró’a nituyah ki lə’olam ḥasdeh. 13 Ləgozéreh Yam Suf ligzarim ki lə’olam ḥasdeh. 14 Vehe’evíreh Yisra’eil bətokho ki lə’olam ḥasdeh. 15 Və’atzəreh Par’oh vəḥeilo vəYam Suf ki lə’olam ḥasdeh. 16 Ləmolikhe ameh bamidbar ki lə’olam ḥasdeh. 17 Limshimeh məlakhol gədolol ki lə’olam ḥasdeh. 18 Vayahargeh məlakhol adirol ki lə’olam ḥasdeh. 19 Limlakhol ḥadeilol bimheirah ki lə’olam ḥasdeh. 20 Bənol Adam shemeitol ki lə’olam ḥasdeh. 21 Vəhitzliḥétnu bəli malkeh ki lə’olam ḥasdeh. 22 Bəli malkeh shavol zet el zet ki lə’olam ḥasdeh. 23 Shebəshifléinu zakhəreh lánu ki lə’olam ḥasdeh. 24 Vayifrəqónu mitzaréinu ki lə’olam ḥasdeh. 25 Noténeh léḥem ləkhol basar ki lə’olam ḥasdeh. 26 Hodol lə’Eil hashamáyim ki lə’olam ḥasdeh. 1 Praise the PRESENCE, for Voi is Good! Yes, eternal is Voix constancy! 2 Praise the God of Yisra’eil! Yes, eternal is Voix constancy! 3 Praise the Foundation of foundations! Yes, eternal is Voix constancy! 4 Who does great miracles by Voidself, Yes, eternal is Voix constancy! 5 Who makes the Heavens with discernment, Yes, eternal is Voix constancy! 6 Who stretches out the Earth over the Waters, Yes, eternal is Voix constancy! 7 Who makes great lights: Yes, eternal is Voix constancy! 8 the sun for dominion of the day, Yes, eternal is Voix constancy! 9 the moon and stars for dominion of the night. Yes, eternal is Voix constancy! 10 Who devastated the whole society of Mitzráyim Yes, eternal is Voix constancy! 11 and brought Yisra’eil out from their midst Yes, eternal is Voix constancy! 12 with a strong hand and an outstretched arm. Yes, eternal is Voix constancy! 13 And Who parted the Reed Sea into parts Yes, eternal is Voix constancy! 14 and made Yisra’eil cross between them. Yes, eternal is Voix constancy! 15 And Who thwarted Pharaoh and his army with the Reed Sea! Yes, eternal is Voix constancy! 16 Who led Voix people in the wilderness. Yes, eternal is Voix constancy! 17 Who devastated great monarchs Yes, eternal is Voix constancy! 18 and slew splendid monarchs, Yes, eternal is Voix constancy! 19 quickly passing monarchs, Yes, eternal is Voix constancy! 20 children of Adam, who die. Yes, eternal is Voix constancy! 21 Who made us flourish with no monarch — Yes, eternal is Voix constancy! 22 with no monarch, equal to one another! Yes, eternal is Voix constancy! 23 In our depression, Voi remembered us Yes, eternal is Voix constancy! 24 and snatched us from our miseries. Yes, eternal is Voix constancy! 25 Voi gives bread to all flesh! Yes, eternal is Voix constancy! 26 Praise the God of Heaven! Yes, eternal is Voix constancy! (Anyone standing now sits.) . : Psalm 33 : . Structurally, Psalm 33 has a similar function in the morning service as Ana bəKhó’aḥ in the evening service: It is a meditative prelude to Psalm 92, the Psalm for Shabbat. Psalm 33 was chosen for this function both because of its subject matter — its exhortations to joy and its description of creation — and also because Jewish mystics found repeated patterns of seven in its text — like, for example, the seven words that end with ‏-‏נוּ | -nu | “we/us/our” in the last three verses. ‏1 הַדְּרוֹל צַדִּיקוֹל אֶת־יהוה לַתְמִימוֹל נָאוָה תְהִלָּה׃ ‏2 הוֹדוֹל לִיהוה בִּקְטֽוֹרֶת בְּשִׁיר וּבְרִקּוּד בָּרְכֽוּהֶ׃ ‏3 נוּבוֹל־לֶהּ נוֹב חָדָשׁ הֵטִֽיבוֹל נַחֵם נַעֲנוֹל׃ ‏4 כִּי־תָמִים דְּבַר־יהוה וְכׇל־מַעֲשֵֽׂהֶ בֶּאֱמוּנָה׃ ‏5 אֹהֶֽבֶה צְדָקָה וּמִשְׁפָּט חֶֽסֶד יהוה מָלְאָה הָאָֽרֶץ׃ ‏6 בִּדְבַר יהוה שָׁמַֽיִם נַעֲשׂוּ וּבְרֽוּחַ פִּֽיהֶ כׇל־צְבָאָם׃ ‏7 כֹּנֶֽסֶה כַּנֵּד מֵי הַיָּם נֹתֶֽנֶה בְּאוֹצְרוֹת תְּהוֹמוֹת׃ ‏8 יִירְאוֹל מֵיהוה כׇּל־יִשְׂרָאֵל מִמֶּֽנֶּה יָגֽוּרוֹל כׇּל־עַם יְהוּדָה׃ ‏9 כִּי הֶא אָמְרֶה וַיֶּֽהִי הֶא צִוְּתֶה וַיַּעֲמֹד׃ ‏10 יהוה הֵפִֽירֶה עֲצַת־רָעוֹל הֵנִֽיאֶה מַחְשְׁבוֹת יְהִירוֹל׃ ‏11 עֲצַת יהוה לְעוֹלָם תַּעֲמֹד מַחְשְׁבוֹת לִבֶּהּ לְדֹר וָדֹר׃ ‏12 אַשְׁרֵי הַגּוֹי אֲשֶׁר־יהוה אֱלֹהָיו הָעָם קִבְּלֶה לְנַחֲלָה לֶהּ׃ ‏13 מִשָּׁמַֽיִם הִבִּֽיטֶה יהוה רָאֲתֶה אֶת־כׇּל־בְּנוֹל יְשֻׁרוּן׃ ‏14 מִמְּכוֹן־שִׁבְתֶּהּ הִשְׁגִּֽיחֶה אֶל כׇּל־שֹׁמְרוֹל בְּרִיתֶהּ׃ ‏15 הַיֹּצֶֽרֵה יַֽחַד לִבָּל הַמְּבִינֶה אֶל־כׇּל־מַעֲשֵׂיהֶל׃ ‏16 אֵין־הַמַּלְכֶּה נוֹשַֽׂעַה בְּרׇב־חָֽיִל גִּבּוֹרֶה לֹא־יִנָּצְלֶה בְּרׇב־כֹּֽחַ׃ ‏17 שֶֽׁקֶר הַסּוּס לִתְשׁוּעָה וּבְרֹב חֵילוֹ לֹא יְמַלֵּט׃ ‏18 הִנֵּה לֵב יהוה אֶל־יְרֵאוֹלֶֽיהֶ לַמְיַחֲלוֹל לְחַסְדֶּהּ׃ ‏19 לְהַצִּיל מִמָּֽוֶת נַפְשָׁל וּלְחַיּוֹתָל בָּרָעָב׃ ‏20 נַפְשֵֽׁנוּ חִכְּתָה לִיהוה עֶזְרֵֽנוּ וּמָגִנֵּֽנוּ הֶא׃ ‏21 כִּי־בֶהּ יִשְׂמַח לִבֵּֽנוּ כִּי בְשֵׁם קׇדְשֶׁהּ בָטָֽחְנוּ׃ ‏22 יְהִי־חַסְדְּךֶ יהוה עָלֵֽינוּ כַּאֲשֶׁר יִחַֽלְנוּ לָךְ׃ 1 Hadərol tzadiqol et SHƏKHINAH latmimol na’vah təhilah. 2 Hodol liSHKHINAH biqtóret bəshir uvriqud barəkhúhe. 3 Nuvol leh nov ḥadash heitívol naḥeim na’anol. 4 Ki tamim dəvar SHƏKHINAH vəkhol ma’aséihe be’emunah. 5 Ohéveh tzədaqah umishpat ḥésed SHƏKHINAH mal’ah ha’áretz. 6 Bidvar SHƏKHINAH shamáyim na’asu uvrú’aḥ píhe khol tzəva’am. 7 Konéseh kaneid mei hayam noténeh bə’tzrot təhomot. 8 Yirə’ol meiSHƏKHINAH kol Yisra’eil miméneh yagúrol kol am Yəhudah. 9 Ki he aməreh vayéhi he tzivəteh vaya’amod. 10 SHƏKHINAH heifíreh atzat ra’ol heiní’eh maḥshəvot yəhirol. 11 Atzat SHƏKHINAH lə’olam ta’amod maḥshəvot libeh lədor vador. 12 Ashrei hagoi asher SHƏKHINAH Elohav ha’am qibəleh lənaḥalah leh. 13 Mishamáyim hibíteh SHƏKHINAH ra’ateh et kol bənol Yəshurun. 14 Miməkhon shivteh hishgíḥeh el kol shomərol bəriteh. 15 Hayotzéreih yáḥad libal haməvineh el kol ma’aseihel. 16 Ein hamalkeh nosá’ah bərov ḥáyil giboreh lo yinatzəleh bərov kó’aḥ. 17 Shéqer hasus litshu’ah uvrov ḥeilo lo yəmaleit. 18 Hineih leiv SHƏKHINAH el yərei’oléihe lamyaḥalol ləḥasdeh. 19 Ləhatzil mimávet nafshal ulḥayotal bara’av. 20 Nafshéinu ḥikətah liSHKHINAH ezréinu umaginéinu he. 21 Ki veh yismaḥ libéinu ki vəsheim qodsheh vatáḥnu. 22 Yəhi ḥasdəkhe SHƏKHINAH aléinu ka’asher yiḥálnu lakh. 1 Adorn, just ones, the PRESENCE! For the integrous, praise is fitting. 2 Thank the PRESENCE with incense — with song and dance bless Void! 3 Fruit a new fruit for Void! Act rightly, comforting the afflicted! 4 For perfect is the word of the PRESENCE, and all Voix deeds are steadfast. 5 Voi loves justice and judgement; the kindness of the PRESENCE fills the earth. 6 With a word of the PRESENCE, the heavens were made and with the breath of Voix mouth, all their hosts. 7 Voi gathers in a heap the waters of the sea; Voi puts in storerooms the primal depths. 8 Let all Yisra’eil fear the PRESENCE! Let all the nation of Yəhudah dread Void! 9 For Voi spoke and it was; Voi commanded and it lasted. 10 The PRESENCE crushes the plans of the wicked, Voi hinders the designs of the haughty; 11 the plans of the PRESENCE last forever, the designs of Voix heart from generation to generation. 12 Happy the people who have the PRESENCE for their God! The nation Voi welcomed as Voix inheritance. 13 From the heavens, the PRESENCE peers down; Voi has seen all the children of Yəshurun. 14 From Voix lair, Voi gazes out on all who guard Voix covenant. 15 The fashioner of all their hearts! The discerner of all their deeds! 16 No monarch is saved by a mighty force, nor is a warrior rescued by mighty strength; 17 a horse is a lie when it comes to salvation and with its mighty force it offers no escape. 18 Take note! The heart of the PRESENCE is towards those who fear Void, those who wait for Voix kindness, 19 to rescue from death their very selves and to keep them alive during famine. 20 Our soul pines for the PRESENCE — our help and our shield is Voi — 21 for in Void has our heart rejoiced, for in the Name of Voix holiness we have trusted. 22 May Your lovingkindness, PRESENCE, be upon us as we have waited for You! On a Festival that does not fall on Shabbat, some continue with Verses of Exaltation (line 12,054). 7. Psalm 92 ‏1 מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת׃ ‏2 טוֹב לְהֹדוֹת לִיהוה וּלְהַלֵּל אֶת שִׁמְךֶ עֶלְיוֹן׃ ‏3 לְהַגִּיד בַּבֹּֽקֶר חַסְדֶּֽךֶ וֶאֱמוּנָתְךֶ בַּלֵּילוֹת׃ ‏4 בְּשִׁיר וּבְרִקּוּד אוֹ בִקְטֽוֹרֶת בְּצִיּוּר וּבְכׇל־תְּהִלָּה׃ ‏5 כִּי שִׂמַּחְתֶּֽנִי יהוה בְּפׇעֳלֶֽךֶ אֶת מַעֲשֵׂי יָדֶֽיךֶ אַעֲרִיץ׃ ‏6 מַה־גָּדְלוּ מַעֲשֶֽׂיךֶ יהוה מְאֹד עָמְקוּ מַחְשְׁבֹתֶֽיךֶ׃ ‏7 אִישֶׁה בַּֽעַר לֹא יִירְאֶה וְרָעֶה לֹא־יָבִֽינֶה אֶת זֹאת׃ ‏8 כִּי־פוֹרְחוֹל רְשָׁעוֹל כְּמוֹ עֵֽשֶׂב וַיַּצִֽיצוֹל כׇּל־פֹּעֲלוֹל אָֽוֶן וְיִשָּׁמְדוֹל עֲדֵי־עַד׃ ‏9 וְאַתֶּה מָרוֹם לְעֹלָם יהוה׃ ‏10 כִּי הִנֵּה אֹיְבוֹלֶֽיךֶ יהוה כִּי־הִנֵּה אֹיְבוֹלֶֽיךֶ יֹאבֵֽדוֹל יִתְפָּרְדוֹל כׇּל־פֹּעֲלוֹל אָֽוֶן׃ ‏11 וַתָּרִֽימֶה כִּרְאֵים קַרְנִי בַּלְּתִי בְּשֶֽׁמֶן רַעֲנָן׃ ‏12 וַיֵּֽדַע לִבִּי בְּשׁוּרוֹלָי בַּקָּמוֹל עָלַי מְרֵעוֹל תִּשְׁמַע נִשְׁמָתִי׃ ‏13 צַדִּיקֶה כַּתָּמָר יִפְרְחֶה כְּאֶֽרֶז בַּלְבָנוֹן יִשְׂגֶּת׃ ‏14 שְׁתוּלוֹל בְּגַן הַחַיִּים בְּחַצְרוֹת שָׁלוֹם אָרֹךְ יַפְרִֽחוֹל׃ ‏15 עוֹד יְנוּבוֹל בְּשֵׂיבָה דְּשֵׁנוֹל וְרַעֲנַנּוֹל יִהְיוֹל׃ ‏16 וְאַגִּיד כִּי־תַמֶּה יהוה צוּרִי וְלֹא־עַוְלָתָה בֶּהּ׃ 1 Mizmor shir ləyom haShabat. 2 Tov ləhodot liSHKHINAH ulhalel et shimkhe elyon. 3 Ləhagid babóqer ḥasdékhe ve’emunatəkhe baleilot. 4 Bəshir uvriqud o viqtóret bətziyur uvkhol təhilah. 5 Ki simaḥténi SHƏKHINAH bəfo’olékhe et ma’asei yadéikhe a’aritz. 6 Mah gadəlu ma’aséikhe SHƏKHINAH mə’od aməqu maḥshəvotéikhe. 7 Ishe bá’ar lo yirə’eh vəra’eh lo yavíneh et zot. 8 Ki forəḥol rəsha’ol kəmo éisev vayatzítzol kol po’alol áven vəyishamədol adei ad. 9 Və’ateh marom lə’olam SHƏKHINAH. 10 Ki hineih oyvoléikhe SHƏKHINAH ki hineih oyvoléikhe yovéidol yitparədol kol po’alol áven. 11 Vatarímeh kir’eim qarni baləti bəshémen ra’anan. 12 Vayéida libi bəshurolai baqamol alai mərei’ol tishma nishmati. 13 Tzadiqeh katamar yifrəḥeh kə’érez baLvanon yisget. 14 Shətulol bəgan haḥayim bəḥatzrot shalom arokh yafríḥol. 15 Od yənuvol bəseivah dəsheinol vəra’ananol yihyol. 16 Və’agid ki tameh SHƏKHINAH tzuri vəlo avlatah beh. 1 A psalm, a hymn for the Sabbath day: 2 It is Good to thank the PRESENCE and to praise Voix exalted Name, 3 to bring news of Voix kindness at daybreak and of Voix faithfulness at nightfall 4 with song and dance, or with fragrant incense, with image-work and every form of praise. 5 Because You have pleased me with Your deeds, PRESENCE, I will venerate Your works! 6 How mighty Your works are, PRESENCE! How profound Your designs! 7 A cruel person doesn’t act in awe of this, a wicked one doesn’t consider it: 8 That tho the wicked may be flourishing like weeds, and all who cause sorrow blossoming, they shall be obliterated permanently 9 while You are on high forever, PRESENCE! 10 For look! Your enemies, PRESENCE — Yes! Look! — Your enemies are no more! And all who cause sorrow are scattered! 11 You raise my horn like an auroch; I am anointed with fresh oil. 12 And my heart knows that even as my stalkers muster against me they are broken; my soul will learn of this! 13 The righteous will flourish like a palm tree; like a cedar of Lebanon ve’ll thrive. 14 Planted in the garden of life, in sheltered courts of eternal peace they’ll flourish. 15 They’ll still bear fruit in old age; fat and fresh they shall be! 16 And I will bring news that the PRESENCE is perfect, my Rock! There is no flaw in Void. ∞. Psalm 93 Many understand this psalm as a celebration of Creation completed, and thus a vision of the final completion of Creation in the World to Come. It stands beyond the seven psalms of the week because it represents the world beyond time, when every day will be like Shabbat. ‏1 יהוה חַיֶּת גֵּאוּת לָבְשֶׁה לָבְשֶׁה יהוה עֹז הִתְאַזְּרֶה אַף־תִּכּוֹן תֵּבֵל בַּל תִּמּוֹט׃ ‏2 נָכוֹן כִּסְאֲךֶ מֵאָז מֵעוֹלָם אָֽתֶּה׃ ‏3 נָשְׂאוּ נְהָרוֹת יהוה נָשְׂאוּ נְהָרוֹת קוֹלָם יִשְׂאוּ נְהָרוֹת דׇּכְיָם׃ ‏4 מִקֹּלוֹת מַֽיִם רַבִּים אַדִּירִים מִשְׁבְּרֵי־יָם אַדִּירֶה בַּמָּרוֹם יהוה׃ ‏5 עֵדֹתֶֽיךֶ נֶאֶמְנוּ מְאֹד לְבֵיתְךֶ נָאֲוָה־קֹּֽדֶשׁ יהוה לְאֹֽרֶךְ יָמִים׃ 1 SHƏKHINAH ḥayet gei’ut lavəsheh lavəsheh SHƏKHINAH oz hit’azəreh af tikon teiveil bal timot. 2 Nakhon kis’akhe me’az me’olam áteh. 3 Nasə’u nəharot SHƏKHINAH nasə’u nəharot qolam yis’u nəharot dokhyam. 4 Miqolot máyim rabim adirim mishbərei yam adireh bamarom SHƏKHINAH. 5 Eidotéikhe ne’emnu mə’od ləveitəkhe na’avah qódesh SHƏKHINAH lə’órekh yamim. 1 The PRESENCE lives! Voi is dressed in sea-swells. The PRESENCE is dressed, girded with strength. And, too, the world endures, it shall not be dashed! 2 Your throne was established of old; eternal are You. 3 Rivers raise — PRESENCE — rivers raise their thunder! Rivers will raise their crashing floods! 4 More than the thunderings of the primal abyss, than the majestic breakers of the sea, the PRESENCE is more majestic on high! 5 Your edicts are truly enduring; Holiness is perfect for Your dwelling, PRESENCE, For as long as there are days. Verses of Exaltation (Yəhi khəvod) As with the Verses of Reconciliation, this early liturgical composition is built from individual verses drawn from the Bible. Unlike the Verses of Reconciliation, this prayer uses verses from outside of the Book of Psalms. יְהִי כְבוֹד יהוה לְעוֹלָם יִשְׂמְחֶה יהוה בְּמַעֲשֶׂהּ׃ יְהִי שֵׁם יהוה מְבֹרָךְ מֵעַתָּה וְעַד־עוֹלָם׃ מִמִּזְרַח־שֶֽׁמֶשׁ עַד־מְבוֹאוֹ מְהֻלָּל שֵׁם יהוה׃ רָמֶה עַל־כׇּל־אֱלִיל יהוה עַל הַשָּׁמַֽיִם כְּבוֹדֶהּ׃ יהוה שִׁמְךֶ לְעוֹלָם יהוה זִכְרְךֶ לְדֹר־וָדֹר׃ יהוה בַּשָּׁמַֽיִם הֵכִֽינֶה כִסְאֶהּ וּמִבְטָחֶהּ בְּכׇל יִשְׂרָאֵל׃ יִשְׂמְחוּ הַשָּׁמַֽיִם וְתָגֵל הָאָֽרֶץ וְלִמְדוֹל זֶת אֶל זֶת יהוה גּוֹאֶת׃ יהוה גּוֹאֶת׃ יהוה גָּאֲתֶה׃ יהוה יִגְאֶת לְעוֹלָם וָעֶד׃ יהוה גּוֹאֶת עוֹלָם וָעֶד אָבְדוּ רָעוֹל מֵדַּרְכֶּהּ׃ יהוה הֵפִֽירֶה עֲצַת־רָעוֹל הֵנִֽיאֶה מַחְשְׁבוֹת יְהִירוֹל׃ רַבּוֹת מַחְשְׁבוֹת בְּלֶב־אִשֶּׁה וַעֲצַת יהוה הִיא תָקוּם׃ עֲצַת יהוה לְעוֹלָם תַּעֲמֹד מַחְשְׁבוֹת לִבֶּהּ לְדֹר וָדֹר׃ כִּי הֶא אָמְרֶה וַיֶּֽהִי הֶא צִוְּתֶה וַיַּעֲמֹד׃ כִּי־קִבְּלֶה יהוה אוֹתָֽנוּ אִוֶּֽתְנוּ לְמוֹשָׁב לֶהּ׃ כִּי־יַעֲקֹב קִבְּלֶה לֶהּ יָהּ יִשְׂרָאֵל לִסְגֻלָּתֶהּ׃ כִּי לֹא־יִטְּשֶׁה יהוה עַמֶּהּ וְנַחֲלָתֶהּ לֹא יַעַזְבֶה׃ וְהֶא רַחוּמֶה יְכַפְּרֶה עָוֺן וְלֹא־יַשְׁחִֽיתֶה וְהִרְבְּתֶה לְהָשִׁיב אַפֶּהּ וְלֹא־יָעִֽירֶה כׇל־חֲמָתֶהּ׃ יהוה הוֹשִֽׁיעֶה הָרֽוּחַ יַעֲנֹֽנוּ בְיוֹם־קׇרְאֵֽנוּ׃ Yəhi khəvod SHƏKHINAH lə’olam yisməḥeh SHƏKHINAH bəma’aseh. Yəhi sheim SHƏKHINAH məvorakh mei’atah və’ad olam. Mimizraḥ shémesh ad məvo’o məhulal sheim SHƏKHINAH. Rameh al kol elil SHƏKHINAH al hashamáyim kəvodeh. SHƏKHINAH shimkhe lə’olam SHƏKHINAH zikhrəkhe lədor vador. SHƏKHINAH bashamáyim heikhíneh khis’eh umivtaḥeh bəkhol Yisra’eil. Yisməḥu hashamáyim vətageil ha’áretz vəlimdol zet el zet SHƏKHINAH go’et. SHƏKHINAH go’et. SHƏKHINAH ga’ateh. SHƏKHINAH yig’et lə’olam va’ed. SHƏKHINAH go’et olam va’ed avədu ra’ol meidarkeh. SHƏKHINAH heifíreh atzat ra’ol heiní’eh maḥshəvot yəhirol. Rabot maḥshəvot bəlev isheh va’atzat SHƏKHINAH hi taqum. Atzat SHƏKHINAH lə’olam ta’amod maḥshəvot libeh lədor vador. Ki he aməreh vayéhi he tzivəteh vaya’amod. Ki qibəleh SHƏKHINAH otanu ivétnu ləmoshav leh. Ki Ya’aqov qibəleh leh YAH Yisra’eil lisgulateh. Ki lo yitəsheh SHƏKHINAH ameh vənaḥalateh lo ya’azveh. Vəhe raḥumeh yəkhapəreh avon vəlo yashḥíteh vəhirbəteh ləhashiv apeh vəlo ya’íreh khol ḥamateh. SHƏKHINAH hoshí’eh harú’aḥ ya’anónu vəyom qor’éinu. May the PRESENCE’s glory be forever! May the PRESENCE rejoice in Voix deeds! (Psalm 104:31) May the Name of the PRESENCE be blessed, now and forever! From the rising-place of the sun to his setting-place is the Name of the PRESENCE praised! Exalted above every idol is the PRESENCE, above the heavens is Voix glory! (Psalm 113:2–4) PRESENCE, Your Name is forever! PRESENCE, Your memory is in generation after generation! (Psalm 135:13) The PRESENCE founded Voix throne in the heavens and Voix protection over all Yisra’eil. (Psalm 103:19) Let the Heavens rejoice and the Earth convulse ecstatic, and teach each other: The PRESENCE is exalted! (1 Chronicles 16:31) The PRESENCE is exalted. (Psalm 10:16) The PRESENCE has been exalted. (Psalm 93:1) The PRESENCE will be exalted forever and ever. (Shəmot 15:18) The PRESENCE is exalted forever and ever; the wicked have vanished from Voix path. (Psalm 10:16) The PRESENCE crushes the plans of the wicked, Voi hinders the designs of the haughty. (Psalm 33:10) Many the designs in a human’s heart, but the plan of the PRESENCE — that will endure. (Mishlei 19:21) The plans of the PRESENCE last forever, the designs of Voix heart from generation to generation. (Psalm 33:11) For Voi spoke and it was; Voi commanded and it lasted. (Psalm 33:9) For the PRESENCE welcomed us; Voi desired us for Voix dwelling. (Psalm 132:13) For Voi welcomed Ya’aqov to Voidself, YAH, Yisra’eil as a treasured possession. (Psalm 135:4) For the PRESENCE will not neglect Voix people; Voix inheritance Voi will not abandon! (Psalm 94:14) Compassionate, Voi’ll pardon wrong, not devastate; aboundingly avert wrath, not waken full fury. (Psalm 78:38) PRESENCE, liberate! The Breath will answer us on the day we pray out. (Psalm 20:10) Ashrei This popular liturgical unit — built from Psalm 145 surrounded by verses from other psalms that serve as introductions and conclusions — is repeated many times across the liturgy. The sixteenth verse has been understood as a summation of all of Pəsuqei dəGilah, and is generally prayed here with additional emphasis accordingly. Psalm 145’s alphabetic acrostic is missing the letter nun; in the Babylonian Talmud (Bərakhot 4b), Rabbi Yoḥanan explains that this verse was omitted due to negative connotations of certain words that begin with that letter in the Book of Amos. An unsigned commentary in the Conservative Lev Shalem maḥzor connects the numerical value of the letter nun (50) to the fifty gates of wisdom in mystical traditions: It is not possible for humans to pass thru the final gate (even Mosheh only made it to the forty ninth), so the sequestering of the letter nun is a reminder that we are never done striving after the Divine. Our prayers are always unfinished. Some pray Ashrei responsively, the leader and the congregation alternating lines. אַשְׁרֵי יוֹשְׁבוֹל בֵיתֶֽךֶ עוֹד יְהַלְלֽוּךֶ סֶּֽלָה׃ אַשְׁרֵי חָעָם שֶׁכָּֽכָה לּוֹ אַשְׁרֵי הָעָם שֶׁיהוה אֱלֹהָיו׃ ‏1 תְּהִלָּה לְדָוִד אֲרוֹמִמְךֶ אֱלֹהַי הָרֽוּחַ וַאֲבָרְכָה שִׁמְךֶ לְעוֹלָם וָעֶד׃ ‏2 בְּכׇל־יוֹם אֲבָרְכֶֽךֶּ וַאֲהַלְלָה שִׁמְךֶ לְעוֹלָם וָעֶד׃ ‏3 גְּדוֹלֶה יהוה וּמְהֻלֶּֽלֶה מְאֹד וְלִגְדֻלָּתֶהּ אֵין חֵֽקֶר׃ ‏4 דֹּר לְדֹר יְשַׁבַּח מַעֲשֶֽׂיךֶ וּגְבוּרֹתֶֽיךֶ יַגִּֽידוֹל׃ ‏5 הֲדַר כְּבוֹד הוֹדֶֽךֶ וְדִבְרֵי נִפְלְאֹתֶֽיךֶ אָשִֽׂיחָה׃ ‏6 וֶעֱזוּז נוֹרְאֹתֶֽיךֶ יֹאמֵֽרוֹל וּגְדֻלָּתְךֶ אֲסַפְּרֶֽנָּה׃ ‏7 זֵֽכֶר רַב־טוּבְךֶ יַבִּֽיעוֹל וְצִדְקָתְךֶ יְרוֹמֵֽמוֹל׃ ‏8 חַנּוּנֶה וְרַחוּמֶה יהוה אַרְכֶּת אַפַּֽיִם וּגְדֹלֶת־חֶֽסֶד׃ ‏9 טוֹבֶה־יהוה לַכֹּל וְרַחֲמֶֽיהֶ עַל־כׇּל־מַעֲשֶֽׂיהֶ׃ ‏10 יוֹדֽוּךֶ יהוה כׇּל־מַעֲשֶֽׂיךֶ וַחֲסִידוֹלֶֽיךֶ יְבָרְכֽוּכֶה׃ ‏11 כְּבוֹד מִבְטָחֲךֶ יֹאמֵֽרוֹל וּגְבוּרָתְךֶ יַגִּֽידוֹל׃ ‏12 לְהוֹדִֽיעַ לִבְנוֹל יִשְׂרָאֵל גְבוּרֹתֶֽיהֶ וּכְבוֹד הֲדַר מִבְטָחֶהּ׃ ‏13 מִבְטָחֲךֶ מִבְטָח כׇּל־עוֹלָמִים וּמְנוּחָתְךֶ בְּכׇל־דוֹר וָדוֹר׃ ‏14 סוֹמֶֽכֶה יהוה לְכׇל־הַנֹּפְלוֹל וְעוֹנֶת לְכׇל־הַחֲסֵרוֹל׃ ‏15 עִמְקֵינוּ אֵלֶֽיךֶ יְשַׂבֵּֽרוּ וְאַתֶּה נוֹתֶֽנֶה־לַכֹּל אֶת־אׇכְלָל בְּעִתּוֹ׃ ‏16 פּוֹתַֽחַה אֶת־יָדֶֽךֶ וּמַשְׂבִּיעֶה לְכׇל־חַיֶּת רָצוֹן׃ ‏17 צַדִּיקֶה יהוה בְּכׇל־דְּרָכֶֽיהֶ וְחָסִידֶה בְּכׇל־מַעֲשֶֽׂיהֶ׃ ‏18 קָרוֹב יהוה קֹרְאוֹלֶֽיהֶ לְכׇל אֲשֶׁר יִקְרָאֻֽהֶ בֶאֱמֶת׃ ‏19 רְצוֹן־יְרֵאוֹלֶֽיהֶ יַעֲשֶׂת וְאֶת־שַׁוְעָתָל יִשְׁמְעֶה וְיוֹשִׁיעֹל׃ ‏20 שׁוֹמֶֽרֶה יהוה אֶת־כׇּל־אֹהֲבוֹלֶֽיהֶ וְאֵת כׇּל־הָרְשָׁעוֹל יַשְׁמִֽידֶה׃ ‏21 תְּהִלַּת יהוה אֲסֲפֵּֽרָה וִיבָרֵךְ כׇּל־אֹמֶר שֵׁם קׇדְשֶׁהּ לְעוֹלָם וָעֶד׃ וַאֲנַֽחְנוּ נְבָרֵךְ יָהּ מֵעַתָּה וְעַד־עוֹלָם הַלְלוּיָהּ׃ Ashrei yoshəvol veitékhe od yəhaləlúkhe sélah. Ashrei ha’am shekákhah lo ashrei ha’am sheSHƏKHINAH Elohav. 1 Təhilah ləDavid aromimkhe Elohai harú’aḥ va’avarəkhah shimkhe lə’olam va’ed. 2 Bəkhol yom avarəkhéke va’ahaləlah shimkhe lə’olam va’ed. 3 Gədoleh SHƏKHINAH umhuléleh mə’od vəligdulateh ein ḥéiqer. 4 Dor lədor yəshabaḥ ma’aséikhe ugvurotéikhe yagídol. 5 Hadar kəvod hodékhe vədivrei niflə’otéikhe asíḥah. 6 Ve’ezuz norə’otéikhe yoméirol ugdulatəkhe asapərénah. 7 Zéikher rav tuvəkhe yabí’ol vətzidqatəkhe yəroméimol. 8 Ḥanuneh vəraḥumeh SHƏKHINAH arket apáyim ugdolet ḥésed. 9 Toveh SHƏKHINAH lakol vəraḥaméihe al kol ma’aséihe. 10 Yodúkhe SHƏKHINAH kol ma’aséikhe vaḥasidoléikhe yəvarəkhúkheh. 11 Kəvod mivtaḥakhe yoméirol ugvuratəkhe yagídol. 12 Ləhodí’a livnol Yisra’eil gəvurotéihe ukhvod hadar mivtaḥeh. 13 Mivtaḥakhe mivtaḥ kol olamim umnuḥatəkhe bəkhol dor vador. 14 Somékheh SHƏKHINAH ləkhol hanofəlol və’onet ləkhol haḥaseirol. 15 Imqeinu eiléikhe yəsabéiru və’ateh noténeh lakol et okhlal bə’ito. 16 Potáḥah et yadékhe umasbi’eh ləkhol ḥayet ratzon. 17 Tzadiqeh SHƏKHINAH bəkhol dərakhéihe vəḥasideh bəkhol ma’aséihe. 18 Qarov SHƏKHINAH qor’oléihe ləkhol asher yiqra’úhe ve’emet. 19 Rətzon yərei’oléihe ya’aset və’et shav’atal yishmə’eh vəyoshi’ol. 20 Shoméreh SHƏKHINAH et kol ohavoléihe və’eit kol harəsha’ol yashmídeh. 21 Təhilat SHƏKHINAH asapéirah vivareikh kol omer sheim qodsheh lə’olam va’ed. Va’anáḥnu nəvareikh YAH mei’atah və’ad olam haləluYAH. Happy those who dwell in Your house! They shall praise You forever — selah! (Psalm 84:5) Happy the people who have it thus! Happy the people where the PRESENCE is their God! (Psalm 144:15) 1 A praisework of David: Ah! I will exalt You, my God, the Breath! And I will bless Your name forever and ever. 2 Blessing You is how I’ll spend every day, and I will praise Your name forever and ever. 3 Colossal is the PRESENCE, and greatly to be praised! There is no fathoming Voix colossality. 4 Down the generations they’ll laud Your works, and Your courage they’ll spread word of. 5 Flourishes of the glory of Your splendor and words of Your wonders I’ll study. 6 Great wonders of Yours they’ll relate, and Your colossality I’ll recount. 7 How the memory of Your abundant Goodness they’ll pour forth! And Your righteousness they’ll exalt! 8 Justly gracious and merciful is the PRESENCE, slow to anger and colossal in judiciousness. 9 Kind is the PRESENCE to all, and Voix mercy is on all Voix works. 10 Let all Your works thank You, PRESENCE! And Your devoted ones bless You! 11 May they relate the glory of Your protection and spread the word of Your courage, 12 notifying the children of Yisra’eil of Voix courage and the glory of the splendor of Voix protection. 13 Protection! Your protection is for the entire world, and Your peacefulness for all eternity. 14 Raising up all who fall: The PRESENCE! And answering all in need! 15 So our depths shall yearn for You, and You give everyone food in its time. 16 Throwing open Your hand, You sate the desire of all that lives. 17 Very righteous is the PRESENCE in all Voix ways, and devoted in all Voix deeds. 18 Whoever implores the PRESENCE, Voi is close to them, to all who truly implore Void. 19 Exhortations of those who fear Void Voi does, and their imploration Voi heeds, and Voi liberates them! 20 Yes, the PRESENCE guards all who love Void, and all the wicked Voi will annihilate. 21 Zeal-words of the PRESENCE I’ll recount, and every letter will bless the Name of Voix holiness forever! And we ourselves shall bless YAH, now and forever! Praise YAH! (Psalm 115:18) Psalm 146 ‏1 הַלְלוּיָהּ הַלְלִי נַפְשִׁי אֶת־יהוה׃ ‏2 אֲהַלְלָה יהוה בְּחַיָּי אֲבָרְכֶה אֶת־יהוה בְּעוֹדִי׃ ‏3 אַל־תִּבְטְחוֹל בִּנְדִיבוֹל בְּבֶת־אָדָם שֶׁאֵין לֶהּ תְשׁוּעָה׃ ‏4 תֵּצֵא רוּחֶהּ יָשֻֽׁבֶה לְאַדְמָתֶהּ בְּיוֹם הַהוּא אָבְדוּ עֶשְׁתֹּנֹתֶֽיהֶ׃ ‏5 אַשְׁרֵי שֶׁאֵל יַעֲקֹב בְּעֶזְרֶהּ שִׂבְרֶהּ עַל־יהוה אֶלֹהֶֽיהֶ׃ ‏6 עֹשֶׂת שָׁמַֽיִם וָאָֽרֶץ אֶת־הַיָּם וְאֶת־כׇּל־אֲשֶׁר־בָּל הַשֹּׁמֶֽרֶה אֱמֶת לְעוֹלָם׃ ‏7 עֹשֶׂת מִשְׁפָּט לָעֲשׁוּקוֹל נֹתֶֽנֶה לֶֽחֶם לָרְעֵבוֹל יהוה מַתִּירֶה אֲסוּרוֹל׃ ‏8 יהוה עֹנֶת חֲסֵרוֹל מַרְוֶת צְמֵאוֹל אֹהֶֽבֶה צַדִּיקוֹל׃ ‏9 יהוה שֹׁמֶֽרֶה אֶת־גֵּרוֹל יְתוֹמֶה וְאַלְמָנֶה יְעוֹדְדֶה וְדֶֽרֶךְ רְשָׁעוֹל יַעַצְרֶה׃ ‏10 יִגְאֶת יהוה לְעוֹלָם אֱלֹהֵֽיךָ עַמִּי לְדֹר וָדֹר הַלְלוּיָהּ׃ 1 HaləluYAH haləli nafshi et SHƏKHINAH. 2 Ahaləlah SHƏKHINAH bəḥayai avarəkheh et SHƏKHINAH bə’odi. 3 Al tivtəḥol bindivol bəvet Adam she’ein leh təshu’ah. 4 Teitzei ruḥeh yashúveh lə’admateh bəyom hahu avədu eshtonotéihe. 5 Ashrei she’Eil Ya’aqov bə’ezreh sivreh al SHƏKHINAH Elohéihe. 6 Oset shamáyim va’áretz et hayam və’et kol asher bal hashoméreh emet lə’olam. 7 Oset mishpat la’ashuqol noténeh léḥem larə’eivol SHƏKHINAH matireh asurol. 8 SHƏKHINAH onet ḥaseirol marvet tzəmei’ol ohéveh tzadiqol. 9 SHƏKHINAH shoméreh et geirol yətomeh və’almaneh yə’odədeh vədérekh rəsha’ol ya’atzreh. 10 Yig’et SHƏKHINAH lə’olam Elohéikha ami lədor vador haləluYAH. 1 Praise YAH! Praise, my soul, the PRESENCE! 2 Let me praise the PRESENCE with my life; let me bless the PRESENCE with my endurance. 3 You must not trust in nobles, in a child of Adam who cannot liberate: 4 Their breath will go out, they’ll return to their soil; on that day, their thoughts have vanished. 5 Happy whoever has Ya’aqov’s God for their help, whose hope is towards the PRESENCE as their God! 6 Voi makes the heavens and earth, the sea, and everything in them! Voi is the Guardian of Truth forever. 7 Voi makes justice for the oppressed; Voi gives bread to the famished; the PRESENCE frees the imprisoned; 8 the PRESENCE answers the deprived; Voi quenches the thirsty; Voi loves the just; 9 the PRESENCE guards the stranger; the orphan and the widowed Voi revives; and the path of the wicked Voi obstructs. 10 May the PRESENCE be exalted forever! Your God, my people, from generation to generation. Praise YAH! Psalm 147 ‏1 הַלְלוּיָהּ כִּי־טוֹב רוֹמְמָה אֱלֹהֵֽינוּ כִּי־נָעִים נָאוָה תְהִלָּה׃ ‏2 בּוֹנֶת יְרוּשָׁלַֽ͏ִם יהוה גּוֹלַת יִשְׂרָאֵל יַפְרִֽיחֶה׃ ‏3 הָרֹפֵֽאַה לִשְׁבוּרוֹל לֵב וּמְחַבֶּֽשֶׁה לְעַצְּבוֹתָל׃ ‏4 מוֹנֶת מִסְפָּר לַכּוֹכָבִים לְכֻלָּם שֵׁמוֹת יִקְרְאֶה׃ ‏5 גְּדוֹלֶה אֲדָנֵֽנוּ וְרַבֶּה־כֹֽחַ לִתְבוּנָתֶהּ אֵין מִסְפָּר׃ ‏6 מְעוֹדֶֽדֶה עֲנָווֹל יהוה מַשְׁפִּילֶה רְשָׁעוֹל עֲדֵי־אָֽרֶץ׃ ‏7 עֱנוֹל לִיהוה בְּתוֹדָה רוֹמְמוֹל אֱלֹהֵֽינוּ בִבְרָכָה׃ ‏8 הַמְכַסֶּת שָׁמַֽיִם בְּעָבִים הַמְּכִינֶה לָאָֽרֶץ מָטָר הַמַּצְמִיחֶה הָרִים חָצִיר׃ ‏9 נוֹתֶֽנֶה לִבְהֵמָה לַחְמָהּ לִבְנוֹל עֹרֵב אֲשֶׁר יִקְרָֽאוֹל׃ ‏10 לֹא בִגְבוּרַת הַסּוּס יֶחְפָּֽצֶה לֹא־בְשׁוֹקֵי הַאִשֶּׁה יִרְצֶת׃ ‏11 רוֹצֶת יהוה אֶת־יְרֵאוֹלֶֽיהֶ אֶת־הַמְיַחֲלוֹל לְחַסְדֶּהּ׃ ‏12 שַׁבְּחִי יְרוּשָׁלַֽ͏ִם אֶת־יהוה הַלְלִי אֱלֹהַֽיִךְ גּוֹלָה׃ ‏13 כִּי־חִזְּקֶה בְּרִיחֵי שְׁעָרָֽיִךְ בֵּרְכֶה בְּנוֹלַֽיִךְ סְבִיבֵךְ׃ ‏14 הַשָּׂמֶה־לְאֻמֵךְ שָׁלוֹם חֵֽלֶב חִטִּים יַשְׁבִּיעֹךְ׃ ‏15 הַשֹּׁלַֽחַה אִמְרָתֶהּ אָֽרֶץ עַד־מְהֵרָה יָרוּץ דְּבָרֶהּ׃ ‏16 הַנֹּתֶֽנֶה שֶֽׁלֶג כַּצָּֽמֶר כְּפוֹר כָּאֵֽפֶר יְפַזֵּֽרֶה׃ ‏17 מַשְׁלִיכֶה קַרְחֶהּ כְּפִתִּים לִפְנֵי קָרָתֶהּ מִי יַעֲמְדֶה׃ ‏18 יִשְׁלְחֶה דְבָרֶהּ וְיַמְסֹם יַשְּׁבֶה רוּחֶהּ יִזְּלוּ־מָֽיִם׃ ‏19 מַגִּידֶה דְבָרֶֽיהֶ לְיַעֲקֹב חֻקֶּֽיהֶ וּמִשְׁפָּטֶֽיהֶ לְיִשְׂרָאֵל׃ ‏20 לֹא עָשְׂתֶה כֵן לְכׇל־גּוֹי וּמִשְׁפָּטִים בַּל־יְדָעוּם הַלְלוּיָהּ׃ 1 HaləluYAH ki tov roməmah Elohéinu ki na’im navah təhilah. 2 Bonet Yərushaláyim golat Yisra’eil yafríḥeh. 3 Haroféi’ah lishvurol leiv umḥabésheh lə’atzəvotal. 4 Monet mispar lakokhavim ləkhulam sheimot yiqrə’eh. 5 Gədoleh adanéinu vərabeh khó’aḥ litvunateh ein mispar. 6 Mə’odédeh anavol SHƏKHINAH maspileh rəsha’ol adei áretz. 7 Enol liSHKHINAH bətodah roməmol Elohéinu vivrakhah. 8 Haməkhaset shamáyim bə’avim haməkhineh la’áretz matar hamatzmiḥeh harim ḥatzir. 9 Noténeh livheimah laḥmah livnol oreiv asher yiqrá’ol. 10 Lo vigvurat hasus yeḥpátzeh lo vəshoqei ha’isheh yirtzet. 11 Rotzet SHƏKHINAH et yərei’oléihe et hamyaḥalol ləḥasdeh. 12 Shabəḥi Yərushaláyim et SHƏKHINAH haləli Eloháyikh golah. 13 Ki ḥizəqeh bəriḥei she’aráyikh beirəkheh bənoláyikh səviveikh. 14 Hashameh lə’umeikh shalom ḥéilev ḥitim yashbi’okh. 15 Hasholáḥah imrateh áretz ad məheirah yarutz dəvareh. 16 Hanoténeh shéleg katzámer kəfor kaéifer yəfazéireh. 17 Mashlikheh qarḥeh kəfitim lifnei qarateh mi ya’amdeh. 18 Yishləḥeh dəvareh vəyamsom yashəveh ruḥeh yizəlu máyim. 19 Magideh dəvaréihe ləYa’aqov ḥuqéihe umishpatéihe ləYisra’eil. 20 Lo asəteh khein ləkhol goi umishpatim bal yəda’um haləluYAH. 1 Praise YAH! Yes, it’s good to exalt our God; yes, it’s pleasant, fitting praise. 2 The Builder of Yərushaláyim: the PRESENCE! Voi will make Yisra’eil’s Diaspora flourish. 3 Voi heals those with shattered heart and knits together their wounds. 4 Voi counts the reckoning of the stars — each of their names Voi invokes. 5 Great is our Foundation, abounding in might! Voix discernment has no reckoning. 6 The Restorer of the destitute: the PRESENCE! Voi brings the wicked down — down to the ground! 7 Answer the PRESENCE with thanks; exalt our God with blessing! 8 The Shrouder of heaven in clouds, the Preparer of rain for the earth, the Sprouter of grass on the mountains: 9 Voi gives wildlife its food, the chicks of ravens what they beg for. 10 Voi delights not in the strength of a horse, nor does Voi want a person’s thighs: 11 The PRESENCE wants those who fear Void, those who wait for Voix constancy. 12 Laud the PRESENCE, Yərushaláyim! Praise your God, Diaspora! 13 For Voi has strengthened the bars of your gates; Voi has blessed the children around you. 14 The One Who grants your populace peace — Voi’ll sate you with the fat of the wheat! 15 The Sender of Voix command to earth — swiftly will Voix word run! 16 The Giver of snow like wool — frost like fire-dregs Voi fritters about. 17 Voi hurls down hail like breadcrumbs! Before Voix hoarchill, who can endure? 18 Voi sends Voix word and melts them! Voi lets out Voix breath, and water flows! 19 Voi tells Voix word to Ya’aqov, Voix laws and judgements to Yisra’eil; 20 Voi did not do so for every nation — these judgements they do not know. Praise YAH! Psalm 148 ‏1 הַלְלוּיָהּ הַלְלוֹל אֶת־יהוה מִן־הַשָּׁמַֽיִם הַלְלֽוּהֶ בַּמְּרוֹמִים׃ ‏2 הַלְלֽוּהֶ כׇל־מַלְאָכוֹלֶֽיהֶ הַלְלֽוּהֶ כׇּל־צְבָאֶהּ׃ ‏3 הַלְלֽוּהֶ שֶֽׁמֶשׁ וְיָרֵֽחַ הַלְלֽוּהֶ כׇּל־כּוֹכְבֵי אוֹר׃ ‏4 הַלְלֽוּהֶ שְׁמֵי הַשָּׁמַֽיִם וְהַמַּֽיִם אֲשֶׁר מֵעַל הַשָּׁמָֽיִם׃ ‏5 יְהַלְלוֹל אֶת־שֵׁם יהוה כִּי הֶא צִוְּתֶה וְנִבְרָֽאוּ׃ ‏6 וַיַּעֲמִידֹל לָעַד לְעוֹלָם חׇק־נָתְנֶה וְלֹא יַעֲבוֹר׃ ‏7 הַלְלוֹל אֶת־יהוה מִן־הָאָֽרֶץ תַּנִּינִים וְכׇל־תְּהֹמוֹת׃ ‏8 אֵשׁ וּבָרָד שֶֽׁלֶג וְקִיטוֹר רֽוּחַ סְעָרָה עֹשָׂה דְבַרֶהּ׃ ‏9 הֶהַרִים וְכׇל־גְּבָעוֹת עֵץ פְּרִי וְכׇל־אֲרָזִים׃ ‏10 הַחַיָּה וְכׇל־בְּהֵמָה רֶֽמֶשׂ וְצִפּוֹר כָּנָף׃ ‏11 מוֹרוֹל־עַמִּי וְכׇל־לוֹמְדוֹל עַזּוֹל וְכׇל־עֲנָווֹל עַמִּי׃ ‏12 ‏מְשַׁנוֹל מִין וְגַם־שֶׁלֹּא זְקֵנוֹל עִם־נְעָרוֹל׃ ‏13 יְהַלְלוֹל אֶת־שֵׁם יהוה כִּי־נִשְׂגָּב שְׁמֶהּ לְבַדּוֹ הוֹדֶהּ עַל־אֶֽרֶץ וְשָׁמַֽיִם׃ ‏14 וַיַּרֵֽמֶה קֶֽרֶן לְעַמֶּהּ תְּהִלָּה לְכׇל־חַסִידוֹלֶֽיהֶ לִבְנוֹל יִשְׂרָאֵל עַם קְרֹבֶהּ הַלְלוּיָהּ׃ 1 HaləluYAH haləlol et SHƏKHINAH min hashamáyim haləlúhe baməromim. 2 Haləlúhe khol mal’akholéihe haləlúhe kol tzəva’eh. 3 Haləlúhe shémesh vəyaréi’aḥ haləlúhe kol kokhəvei or. 4 Haləlúhe shəmei hashamáyim vəhamáyim asher mei’al hashamáyim. 5 Yəhaləlol et sheim SHƏKHINAH ki he tzivəteh vənivrá’u. 6 Vaya’amidol la’ad lə’olam ḥoq natəneh vəlo ya’avor. 7 Haləlol et SHƏKHINAH min ha’áretz taninim vəkhol təhomot. 8 Eish uvarad shéleg vəqitor rú’aḥ sə’arah osah dəvareh. 9 Heharim vəkhol gəva’ot eitz pəri vəkhol arazim. 10 Haḥayah vəkhol bəheimah rémes vətzipor kanaf. 11 Morol ami vəkhol lomədol azol vəkhol anavol ami. 12 Məshanol min vəgam shelo zəqeinol im nə’arol. 13 Yəhaləlol et sheim SHƏKHINAH ki nisgav shəmeh ləvado hodeh al éretz vəshamáyim. 14 Vayaréimeh qéren lə’ameh təhilah ləkhol ḥasidoléihe livnol Yisra’eil am qəroveh haləluYAH. 1 Praise YAH! Praise the PRESENCE from the Heavens! Praise Void in the heights! 2 Praise Void, all Voix angels! Praise Void, all Voix host! 3 Praise Void, sun and moon! Praise Void, all stars of light! 4 Praise Void, Heavens above the Heavens, and the waters that are above the Heavens! 5 They will praise the Name of the PRESENCE because Voi commanded and they were created, 6 and Voi made them endure forever, without limit! Voi gave a rule and it will never change. 7 Praise the PRESENCE from the Earth! Sea serpents and abysses! 8 Fire and hail, snow and smoke! Storm winds, making Voix word! 9 Mountains and all hills! Fruiting tree and all cedars! 10 Wild beasts and livestock! Creeper and winged bird! 11 Teachers of my people and all students! The mighty and all meek of my people! 12 Those who change sex and those who don’t! Old and also young! 13 They will praise the Name of the PRESENCE because Voix name is exalted, alone, Voix glory is on Earth and Heaven. 14 And Voi raised the horn of Voix people, praise for all Voix faithful, the children of Yisra’eil, a people close to Void. Praise YAH! Psalm 149 ‏1 הַלְלוּיָהּ הוֹדוֹל לִיהוה הוֹד חָדָשׁ תְּהִלַּתֶהּ בִּקְהַל חֲסִידוֹל׃ ‏2 יִשְׂמַח יִשְׂרָאֵל בְּעֹשֶֽׂתוֹ בְּנוֹל־שָׂרָה יָגִֽילוֹל בְּצוּרָל׃ ‏3 יְהַלְלוֹל שְׁמֶהּ בִּקְטֹֽרֶת בְּכׇל תְּהִלָּה יְשַׁבְּחֽוּהֶ׃ ‏4 כִּי־רוֹצֶת יהוה בְּעַמֶּהּ יְפַאֲרֶה עֲנָווֹל בִּישׁוּעָה׃ ‏5 יַעְלְזוֹל חֲסִידוֹל בְּכָבוֹד יְבָרְכוֹל עַל־מִשְׁכְּבוֹתָל׃ ‏6 רוֹמְמוֹת אֵל בְּלִבָּל וְחֶֽרֶב פִּיפִיּוֹת בְּתוֹכָל׃ ‏7 לַעֲשׂוֹת צְדָקָה בָרָעוֹל תּוֹכֵחוֹת בָּעֹשְׁקוֹל׃ ‏8 לִנְהוֹג כֻּלָּל אֶל־כִּפֻּרִים כׇּל־נִכְבְּדוֹלֵיהֶל אֶל־מַעֲשֵׂי טוּב׃ ‏9 לַעֲשׂוֹת בָּהֶל מִשְׁפָּט כָּתוּב הָדָר הוּא לְכׇל־חֲסִידוֹלֶֽיהֶ הַלְלוּיָהּ׃ 1 HaləluYAH hodol liSHKHINAH hod ḥadash təhilateh biqhal ḥasidol. 2 Yismaḥ Yisra’eil bə’oséto bənol Sarah yagílol bətzural. 3 Yəhaləlol shəmeh biqtóret bəkhol təhilah yishabəḥúhe. 4 Ki rotzet SHƏKHINAH bə’ameh yəfa’areh anavol bishu’ah. 5 Yaləzol ḥasidol bəkhavod yəvarəkhol al mishkəvotal. 6 Roməmot Eil bəlibal vəḥérev pifiyot bətokhal. 7 La’asot tzədaqah vara’ol tokheiḥot bə’oshəqol. 8 Linhog kulal el kipurim kol nikhbədoleihel el ma’asei tuv. 9 La’asot bahel mishpat katuv hadar hu ləkhol ḥasidoléihe haləluYAH. 1 Praise YAH! Glorify the PRESENCE with a new glory! Voix praise is in the faithful congregation. 2 Let Yisra’eil celebrate with their Maker! Let them be glad, the children of Sarah, with their Rock! 3 Let them praise Voix Name with incense, with every form of praise let them laud Void! 4 For the PRESENCE wants Voix people: Voi will adorn the lowly with liberation. 5 Let the faithful exult in glory! Let them offer blessings on their beds! 6 Exaltations of God in their bodies and a two-edged sword within them 7 to make justice for the wicked, correction for the oppressive; 8 to lead all of them to atonement, all their honored ones to works of good; 9 to make the judgements written against them: This is the glory of all Voix faithful! Praise YAH! Psalm 150 Many musical settings of this psalm repeat the final verse for structural reasons, and so it is printed twice here for convenience. ‏1 הַלְלוּיָהּ הַלְלוֹל־אֵל בְּקׇדְשֶׁהּ הַלְלֽוּהֶ בִּרְקִֽיעַ עֻזֶּהּ׃ ‏2 הַלְלֽוּהֶ בִגְבוּרֹתֶֽיהֶ הַלְלֽוּהֶ כְּרֹב גֻּדְלֶהּ׃ ‏3 הַלְלֽוּהֶ בְּתֵֽקַע שׁוֹפָר הַלְלֽוּהֶ בְּאִמְרָה וּפֹֽעַל׃ ‏4 הַלְלֽוּהֶ בְּתֹף וּמָחוֹל הַלְלֽוּהֶ בְּלַֽהַב וּקְטֹֽרֶת׃ ‏5 הַלְלֽוּהֶ בְהִלּוּלֵי שָֽׁמַע הַלְלֽוּהֶ בְּהִלּוּלֵי דֻמִיָּה׃ ‏6 כׇּל נִשְׁמַתֶהּ תְּהַלֵּל יָהּ ‏6 כׇּל נִשְׁמַתֶהּ תְּהַלֵּל יָהּ הַלְלוּיָהּ׃ 1 HaləluYAH haləlol Eil bəqodsheh haləlúhe birqí’a uzeh. 2 Haləlúhe vigvurotéihe haləlúhe kərov gudleh. 3 Haləlúhe bətéiqa shofar haləlúhe bə’imrah ufó’al. 4 Haləlúhe bətof umaḥol haləlúhe bəláhav uqtóret. 5 Haləlúhe vəhilulei sháma haləlúhe bəhilulei dumiyah. 6 Kol nishmateh təhaleil YAH 6 Kol nishmateh təhaleil YAH haləluYAH. 1 Praise YAH! Praise God in Voix holiness! Praise Void in the firmament of Voix might! 2 Praise Void in Voix valor! Praise Void as much as Voi is great! 3 Praise Void with shofar blast! Praise Void with word and deed! 4 Praise Void with drum and dance! Praise Void with fire and incense! 5 Praise Void with praises of sound! Praise Void with praises of silence! 6 Every soul of Voix will praise YAH! Every soul of Voix will praise YAH! Praise YAH! Coda to the Psalms These lines are stitched together from a variety of psalms to form a capstone to the psalms used for Pəsuqei dəGilah. בְּרוּכֶה יהוה לְעוֹלָם אָמֵן וְאָמֵן׃ בְּרוּכֶה יהוה מִמֶּֽנּוּ שֹׁכֶֽנֶה יְרוּשָׁלָֽ͏ִם הַלְלוּיָהּ׃ בְּרוּכֶה יהוה אֱלֹהִים אֱלֹהֵי יִשְׂרָאֵל עֹשֶׂת נִפְלָאוֹת לְבַדֶּהּ׃ וּבָרוּךְ שֵׁם כְּבוֹדֶהּ לְעוֹלָם וְיִמָּלֵא כְבוֹדֶהּ אֶת כׇּל־הָאָֽרֶץ אָמֵן וְאָמֵן׃ Bərukheh SHƏKHINAH lə’olam amein və’amein. Bərukheh SHƏKHINAH miménu shokhéneh Yərushaláyim haləluYAH. Bərukheh SHƏKHINAH Elohim Elohei Yisra’eil oset nifla’ot ləvadeh. Uvarukh sheim kəvodeh lə’olam vəyimalei khəvodeh et kol ha’áretz amein və’amein. Blessed is the PRESENCE forever! Amen and amen! (Psalm 89:53) Blessed is the PRESENCE from us, dwelling in Yərushaláyim. Praise YAH! (Psalm 135:21) Blessed is the PRESENCE, God, the God of Yisra’eil! Maker of wonders by Voidself! And blessed is the Name of Voix glory forever! And Voix glory will fill the whole earth! Amen and amen! (Psalm 72:18–19) At this point, some continue with Nishmat kol ḥayetkhe (line 12,944), or, on Hoshana Rabah, with Yishtabaḥ (line 13,238). Vayváreikh David (Some stand here and remain standing until Nishmat kol ḥayetkhe.) וַיְבָֽרֵךְ דָּוִיד אֶת־יהוה לִפְנֵי כׇּל־הַקָּהָל וַיֹּֽאמֶר דָּוִיד בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵי יִשְׂרָאֵל אִבֵֽנוּ מֵעוֹלָם וְעַד־עוֹלָם׃ לְךֶ יהוה הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶֽרֶת וְהַנֵּֽצַח וְהַהוֹד כִּי־כֹל בַּשָּׁמַֽיִם וּבָאָֽרֶץ לְךֶ יהוה הַיְּשׁוּעָה וְהַמִּתְנַשֵֽׂאַה לְכֹל לְרֹאשׁ׃ וְהָעֹֽשֶׁר וְהַכָּבוֹד מִלְּפָנֶֽיךֶ וְאַתֶּה מוֹשֶֽׁלֶה בָֽנוּ וּבְיָדְךֶ כֹּֽחַ וּגְבוּרָה לְגַדֵּל וּלְחַזֵּק לַכֹּל׃ וְעַתָּה אֱלֹהֵֽינוּ מוֹדוֹל אֲנַֽחְנוּ לָךְ וּמְהַלְלוֹל לְשֵׁם תִּפְאַרְתֶּֽךֶ׃ אַתֶּה הֶא יהוה לְבַדֶּֽךֶ אַתֶּה עָשִֽׂיתֶ אֶת־הַשָּׁמַֽיִם שְׁמֵי הַשָּׁמַֽיִם וְכׇל־צְבָאָם הָאָֽרֶץ וְכׇל־אֲשֶׁר עָלֶֽיהָ הַיַּמִים וְכׇל־אֲשֶׁר בָּהֶם וְאַתֶּה מְחַיֶּת אֶת־כֻּלָּל וּצְבָא הַשָּׁמַֽיִם לְךֶ מִצְטַנְּעוֹל׃ אַתֶּה־הֶא יהוה הָאֱלֹהִים אֲשֶׁר אָהַֽבְתֶּ אֶת־אַבְרָם וְהוֹצֵאתֶֽהוּ מֵאוּר כַּשְׂדּוֹל וְשַֽׂמְתֶּ שְּׁמוֹ אַבְרָהָם׃ וּמָצָֽאתֶ אֶת־לְבָבוֹ נֶאֱמָן לְפַנֶֽיךֶ וְכָרוֹת עִמּוֹ הַבְּרִית לִנְצוֹר אוֹתוֹ מֵהִשָּׁמֵד בְּכׇל אַרְצוֹת מְגוּרָיו מִקְצֵה הָאָֽרֶץ וְעַד־קְצֵה הָאָֽרֶץ אֶל־שֶׁיֵּלֵךְ לִנְצוֹרוֹ וְזַרְעוֹ וַתָּקֵֽמֶה אֶת־דְּבָרֶֽיךֶ כִּי צַדִּיקֶה אָֽתֶּה׃ וַתֵּֽרֶאת אֶת־עֳנִי אִבוֹלֵֽינוּ בְּמִצְרַֽיִם וְאֶת־צַרוֹתֵיהֶל שָׁמַֽעְתֶּ עַל־יַם־סוּף׃ וַתִּתְּנֶה אֹתֹת וּמֹפְתִים בְּפַרְעֹה וּבְכׇל עַבְדּוֹלָיו וּבְכׇל־רָעֶה אַרְצוֹ כִּי יָדַֽעְתֶּ כִּי הֵזִֽידוּ עֲלֵיהֶל וַתַּעֲשֶׂת־לְךֶ שֵׁם כְּהַיּוֹם הַזֶּה׃ וְהַיָּם בָּקַֽעְתֶּ לִפְנֵיהֶל וַיַּעַבְרוֹל בְּתוֹךְ־הַיָּם בַּיַּבָּשָׁה וְאֶת־הִשָּׁמֵדָל הִשְׁלַֽכְתֶּ בִמְצוֹלֹת כְּמוֹ־אֶֽבֶן בְּמַֽיִם עַזִּים׃ Vayváreikh David et SHƏKHINAH lifnei kol haqahal vayómer David bərukheh ateh SHƏKHINAH Elohei Yisra’eil ivéinu mei’olam və’ad olam. Ləkhe SHƏKHINAH hagadulah vəhagəvurah vəhatif’éret vəhanéitzaḥ vəhahod ki khol bashamáyim uva’áretz ləkheh SHƏKHINAH hayəshu’ah vəhamitnaséi’ah ləkhol lərosh. Vəha’ósher vəhakavod miləfanéikhe və’ateh moshéleh vánu uvyadəkhe kó’aḥ ugvurah ləgadeil ulḥazeiq lakol. Və’atah Elohéinu modol anáḥnu lakh umhaləlol ləsheim tif’artékhe. Ateh he SHƏKHINAH ləvadékhe ateh asíte et hashamáyim shəmei hashamáyim vəkhol tzəva’am ha’áretz vəkhol asher aléiha hayamim vəkhol asher bahem və’ateh məḥayet et kulal utzva hashamáyim ləkhe mitztanə’ol. Ateh he SHƏKHINAH ha’Elohim asher ahávte et Avram vəhotzeitéhe mei’Ur Kasdol vəsámte shəmo Avraham. Umatzáte et ləvavo ne’eman ləfanéikhe vəkharot imo habərit lintzor oto meihishameid bəkhol artzot məgurav miqtzeih ha’áretz və’ad qətzeih ha’áretz el sheyeileikh lintzoro vəzar’o vataqéimeh et dəvaréikhe ki tzadiqeh áteh. Vatéiret et oni ivoléinu bəMitzráyim və’et tzaroteihel shamáte al Yam Suf. Vatitəneh otot umoftim bəFar’oh uvkhol avdolav uvkhol ra’eh artzo ki yadáte ki heizídu aleihel vata’aset ləkhe sheim kəhayom hazeh. Vəhayam baqáte lifneihel vaya’avrol bətokh hayam bayabashah və’et hishameidal hishlákhte vimtzolot kəmo éven bəmáyim azim. [10] And David blessed the PRESENCE before the entire congregation. And David said, “Blessed are You, PRESENCE, God of Yisra’eil, our Quickener forever and ever! [11] Yours, PRESENCE, are the greatness and the mightiness and the beauty and the endurance and the splendor — yes, everything in heaven and on earth! Yours, PRESENCE, are the liberation and the vaunting up as head over all. [12] And wealth and glory come from You, and You have authority over us. And in Your hand are strength and mightiness! And it is in Your hand to make anyone great and strong. [13] And now, our God, we thank You, and we praise the Name of Your beauty. (1 Chronicles 29:10–13) [6] You are Voi, the PRESENCE, only You! You made the heavens, the heavens above the heavens, and all their host; the earth and everything that is upon her; the seas and all that is in them. And You make them all live! And to You the host of Heaven humble themselves. [7] You are Voi, the PRESENCE, the God who loved Avram and brought him out from Ur of the Chaldeans and made his name Avraham. [8] And You found his heart faithful to You and cut a covenant with him to protect him from destruction in all the lands of his sojournings, from one end of the earth to the other end of the earth, wherever he would go — to protect him and his seed! And You fulfilled Your promise because You are Righteous. [9] And You saw the degradation of our forebears in Mitzráyim and their distress You heeded at the Reed Sea, [10] and You gave signs and wonders against Pharaoh and all his servants and all the wicked of his land, for You knew that they seethed against them. And You made for Yourself a Name that endures to this day. [11] And the sea You split before them, and they went across thru the middle of the sea on dry land, and their destruction You hurled into the abyss like a stone into mighty waters. (Nəḥemyah 9:6–11) Todat haYam (Shəmot 14:30–15:18) וַיּוֹשִׁ֨יעֶה יְהִוָ֜ה בַּיּ֥וֹם הַה֛וּא אֶת־יִשְׂרָאֵ֖ל מִיָּ֣ד מִצְרָ֑יִם וַיַּ֤צֵּל יִשְׂרָאֵל֙ מִמִּצְרַ֔יִם שָׁ֖ם עַל־שְׂפַ֥ת הַיָּֽם׃ וַיֵּ֨דַע יִשְׂרָאֵ֜ל אֶת־הַיָּ֣ד הַגְּדֹלָ֗ה אֲשֶׁ֨ר עָשְׂתֶ֤ה יְהִוָה֙ בְּמִצְרַ֔יִם וַיִּירְא֥וֹל הָעָ֖ם אֶת־יְהִוָ֑ה וַיַּאֲמִ֙ינוֹל֙ בִּיְהִוָ֔ה וּבְמֹשֶׁ֖ה עַבְדֶּֽהּ׃ אָ֣ז יוֹדֶה־מֹשֶׁה֩ וּבְנ֨וֹל יִשְׂרָאֵ֜ל אֶת־הַתּוֹדָ֤ה הַזֹּאת֙ לִיְהִוָ֔ה וַיֹּאמְר֖וֹל לֵאמֹ֑ר אֲהֹדֶ֤ה לִיְהִוָה֙ כִּי־גָּאֹ֣ה גָּאֲתֶ֔ה רָע֥ וְשִׂנְאָ֖ה רָמְתֶ֖ה בַיָּֽם׃ עׇזִּ֤י וְזִמְרַת֙ יָ֔הּ וַיִהְיֶת־לִ֖י לִישׁוּעָ֑ה זֶ֤ת אֵלִי֙ וְאַנְוֵ֔הֶ אֱלֹהֵ֥י אִבִ֖י וַאֲרֹמְמֶֽנְהֶ׃ יְהִוָ֖ה אִשֶּׁ֣ה מִלְחָמָ֑ה יְהִוָ֖ה שְׁמֶֽהּ׃ מַחְשְׁבֹ֥ת פַּרְעֹ֛ה וְעֻזּ֖וֹ יָרְתֶ֣ה בַיָּ֑ם וְעֶזְרַ֥ת שִׂנְאָת֖וֹ טֻבְּעָ֥ה בְיַּם־סֽוּף׃ תְּהֹמֹ֖ת יְכַסְיֻ֑הָ יָרְדָ֥ה בִמְצוֹלֹ֖ת כְּמוֹ־ אָֽבֶן׃ יְמִינְךֶ֣ יְהִוָ֔ה נֶאְדָּרִ֖י בַּכֹּ֑חַ יְמִינְךֶ֥ יְהִוָ֖ה תִּרְעַ֥ץ אוֹיֶֽבֶה׃ וּבְרֹ֥ב גְּאוֹנְךֶ֖ תַּהַרְסֶ֣ה קָמוֹלֶ֑יךֶ תְּשַׁלְּחֶה֙ חֲרֹ֣נְךֶ֔ יֹאכְלֵ֖לוֹ כַּקַּֽשׁ׃ וּבְר֤וּחַ אַפֶּ֙יךֶ֙ נֶ֣עֶרְמוּ מַ֔יִם נִצְּב֥וּ כְמוֹ־נֵ֖ד נֹזְלִ֑ים קָפְא֥וּ תְהֹמֹ֖ת בְּלֶב־יָֽם׃ אָמְרֶה אוֹיֶ֛בֶה אֶרְדֹּ֥ף אַשִּׂ֖יג אֲחַלֵּ֣ק שָׁלָ֑ל תִּמְלָאֵ֣לוֹ נַפְשִׁ֔י אַרִ֣יק חַרְבִּ֔י תּוֹרִישֵׁ֖לוֹ יָדִֽי׃ נָשַׁ֥פְתֶּ בְרוּחֲךֶ֖ אֶל־כׇּ֣ל הַרְסַ֑ל שֶׁצָּלַ֙ל֙ כַּעוֹפֶ֔רֶת בְּמַ֖יִם אַדִּירִֽים׃ מִי־כָמֹ֤כֶה בָּאָ֙רֶץ֙ יְהִוָ֔ה מִ֥י כָּמֹ֖כֶה נֶאְדֶּ֣רֶה בַקֹּ֑דֶשׁ נוֹרָאֶ֥ה תְהִלֹּ֖ת עֹ֥שֶׂת פֶּֽלֶה׃ נָטִ֙יתֶ֙ יְמִ֣ינְךֶ֔ תִּבְלָעֵ֖הוּ אָֽרֶץ׃ נָחִ֥יתֶ בְחַסְדְּךֶ֖ עַם־ז֣וּ גָּאָ֑לְתֶּ נֵהַ֥לְתֶּ בְעׇזְּךֶ֖ אֶל־דֶ֥רֶךְ קׇדְשֶֽׁךֶ׃ שָׁמְע֥וּ רָע֖וֹל יִרְגָּז֑וֹל חִ֣יל אָחַ֔ז פֹּעֲל֖וֹל עַוָּֽתָה׃ אָ֤ז נִבְהֲלוּ֙ אַלּוּפ֣וֹל עָוֺ֔ן אֵיל֣וֹל חָמָ֔ס יֹאחֲזֵ֖לוֹ רָ֑עַד נָמֹ֕גוּ כֹּ֖ל פְֹּעֲל֥וֹל מְרוּצָֽה׃ תִּפֹּ֨ל עֲלֵיהֶ֤ל אֵימָ֙תָה֙ וָפַ֔חַד בִּגְדֹ֥ל זְרוֹעֲךֶ֖ יִדְּמ֣וֹל כָּאָ֑בֶן עַד־ יַעֲבֹ֤ר עַמְּךֶ֙ יְהִוָ֔ה עַד־יַעֲבֹ֖ר עַם־ז֥וּ קָנִֽיתֶ׃ תְּבִאֹ֗לוֹ וְתִטָּעֹ֙לוֹ֙ בְּגַ֣ן נַחֲלָתְךֶ֔ מָכ֧וֹן לְשִׁבְתְּךֶ֛ פָּעַ֖לְתֶּ יְהִוָ֑ה מִקְּדָ֕שׁ אֲדַנִ֖י כּוֹנְנ֥וּ יָדֶֽיךֶ׃ יְהִוָ֥ה יִגְאֶ֖ת לְעֹלָ֥ם וָעֶֽד׃ יהוה יִגְאֶת לְעֹלָם וָעֶד׃ וַתִּקַּח֩ מִרְיָ֨ם הַנְּבִיאָ֜ה אֲח֧וֹת אַהֲרֹ֛ן אֶת־הַתֹּ֖ף בְּיָדָ֑הּ וַתֵּצֶ֤אןָ כׇל־הַנָּשִׁים֙ אַחֲרֶ֔יהָ בְּתֻפִּ֖ים וּבִמְחֹלֹֽת׃ וַתַּ֥עַן לָהֶ֖ן מִרְיָ֑ם הוֹד֤וֹל לִיְהִוָה֙ כִּי־גָאֹ֣ה גָּאֲתֶ֔ה רָ֥ע וְשִׂנְאָ֖ה רָמְתֶ֥ה בַיָּֽם׃ כִּי לִיהוה הַבַּטֻּחוֹת וּפוֹדֶת יִשְׂרָאֵל׃ וְעָלוּ מוֹשִׁעוֹל בְּהַר סִינַי לִשְׁפֹּט אֶת־הַר צִיּוֹן וְהָיוּ לִיהוה הַבַּטֻּחוֹת׃ וְהָיָה צֶֽדֶק שָׁלֵם עַל־כׇּל־הָאָָֽרֶץ בַּיּוֹם הַהוּא יִהְיֶת יהוה אָחֶד וּשְׁמֶהּ אֶחָד׃ Vayoshí’eh SHƏKHINAH bayom hahu et Yisra’eil miyad Mitzráyim vayátzeil Yisra’eil miMitzráyim sham al səfat hayam. Vayéida Yisra’eil et hayad hagədolah asher asəteh SHƏKHINAH bəMitzráyim vayirə’ol ha’am et SHƏKHINAH vaya’amínol biSHKHINAH uvMosheh avdeh. Az yodeh Mosheh uvənol Yisra’eil et hatodah hazot liSHKHINAH vayomərol leimor ahodeh liSHKHINAH ki ga’oh ga’ateh ra vəsin’ah raməteh vayam. ozi vəzimrat YAH vayihyet li lishu’ah zet Eili və’anvéihe Elohei ivi va’aroməménhe. SHƏKHINAH isheh milḥamah SHƏKHINAH shəmeh. maḥshəvot Par’oh və’uzo yarəteh vayam və’ezrat sin’ato tubə’ah vəYam Suf. Təhomot yəkhasyúha yarədah vimtzolot kəmo áven. Yəminəkhe SHƏKHINAH nedari bakó’aḥ yəminəkhe SHƏKHINAH tir’atz oyéveh. Uvrov gə’onəkhe taharseh qamoléikhe təshaləḥeh ḥaronəkhe yokhléilo kaqásh. Uvrú’aḥ apéikhe ne’érmu máyim nitzəvu khəmo neid nozəlim qafə’u təhomot bəlev yam. Aməreh oyəveh erdof asig aḥaleiq shalal timla’éilo nafshi ariq ḥarbi torishéilo yadi. Nasháfte vəruḥakhe el kol harsal shetzalal ka’oféret bamáyim adirim. Mi khamókhe ba’áretz SHƏKHINAH mi kamókhe nedéreh vaqódesh nora’eh təhilot óset péleh. natíte yəminəkhe tivla’éihu áretz. Naḥíte vəḥasdəkhe am zu ga’álte neihálte və’ozəkhe el dérekh qodshékhe. Shamə’u ra’ol yirgazol ḥil aḥaz po’alol avátah. Az nivhalu alufol avon eilol ḥamas yoḥazéilo rá’ad namógu kol po’alol mərutzah. Tipol aleihel eimátah vafáḥad bigdol zəro’akhe yidəmol ka’áven ad ya’avor aməkhe SHƏKHINAH ad ya’avor am zu qaníte. Təvi’ólo vətita’ólo bəgan naḥalatəkhe makhon ləshivtəkhe pa’álte SHƏKHINAH miqədash adani konənu yadéikhe. SHƏKHINAH yig’et lə’olam va’ed. SHƏKHINAH yig’et lə’olam va’ed. Vatiqaḥ Miryam hanəvi’ah aḥot Aharon et hatof bəyadah vateitzéna khol hanashim aḥaréiha bətupim uvimḥolot. Vatá’an lahen Miryam hodol liSHKHINAH ki ga’oh ga’ateh ra vəsin’ah raməteh vayam. Ki liSHKHINAH habatuḥot ufodet Yisra’eil. və’alu moshi’ol bəHar Sinai lishpot et Har Tziyon vəhayu liSHKHINAH habatuḥot. Vəhayah tzédeq shaleim al kol ha’áretz bayom hahu yihyet SHƏKHINAH aḥed ushmeh eḥad. The layout of this translation matches the layout of the Hebrew. However, due to the differences between Hebrew and English word order and the clause-disrupting line breaks of the original, this sometimes means that the English translation of a Hebrew word winds up one line away from the original. [14:30] And the PRESENCE liberated Yisra’eil on that day from the hand of Mitzráyim. And Yisra’eil was rescued from Mitzráyim there on the lip of the sea. [31] And Yisra’eil knew the mighty hand that the PRESENCE made against Mitzráyim, and the people feared the PRESENCE and trusted the PRESENCE and Mosheh, Voix servant. [15:1] Then Mosheh and the children of Yisra’eil thanked this thanks to the PRESENCE and prayed, praying: “I’ll thank the PRESENCE, for Voi is extremely exalted! Evil and hate Voi cast in the sea. [2] My strength and might are YAH! Voi was my liberation. This is my God; I’ll beautify Void, the God of my parent: I’ll exalt Void! [3] The PRESENCE is a warrior! The PRESENCE is Voix Name! [4] Pharaoh’s plans and strength Voi hurled in the sea. And the hope of his hatred drowned in the Reed Sea. [5] The depths covered it; it sank to the abyss like stone. [6] Your right hand, PRESENCE, awesome in power! Your right hand, PRESENCE, shatters the foe! [7] In the wealth of Your might, You bring down any rising against You: You unleash Your fury; it eats them as chaff. [8] With the wind of Your nose, the waters heaped — they were set up like a mound, the floods — the depths froze in the sea’s heart! [9] The foe said: ‘I’ll hunt! I’ll overtake! I’ll divvy the spoils! My in-breath will be full of them! I’ll draw my sword! My hand ruins them!’ [10] You breathed out Your wind against their ruination, which sank like lead in mighty waters! [11] Who is like You on Earth, PRESENCE? Who is like You, splendid with holiness, awesome in praise, doing marvels? [12] You reached out Your hand; Earth swallowed! [13] You guided, in Your love, the people You saved; You led them in Your strength to Your Holy road. [14] The wicked noted and trembled! Pain seized evil-doers; [15] dismayed were the chiefs of wrong. Dread seized the leaders of violence! All the oppression-doers melted. [16] On them falls fear and terror! By Your mighty arm, they’re still as stone until Your people, PRESENCE, cross— until this people You acquired cross. [17] You bring and plant them in Your treasure-garden, the place You made, PRESENCE, for Your dwelling, the sanctuary, my Foundation, placed by Your hands. [18] The PRESENCE will be exalted forever and ever!” The PRESENCE will be exalted forever and ever! And Miryam the prophet, sister of Aharon, took the drum in her hand, and all the women came out after her with drums and dancing. And Miriam answered for them: “Thank the PRESENCE, for Voi is extremely exalted! Evil and hatred Voi cast in the sea!” (Shəmot 15:20–21) Yes, safety is the PRESENCE’s and Voi redeems Yisra’eil! (Psalm 22:29) And liberators shall go up Mount Sinai to judge Mount Tziyon, and safety will be the PRESENCE’s! (Ovadyah 1:21) And perfect Justice will be upon all the earth, and on that day will the PRESENCE be one and Voix Name one. (Zəkharyah 14:9) On Hoshana Rabah, continue with Yishtabaḥ (line 13,238). Nishmat kol ḥayetkhe (Anyone standing now sits.) נִשְׁמַת כׇּל־חַיֶּתְךֶ תְּבָרֵךְ אֶת־שִׁמְךֶ יהוה אֱלֹהֵֽינוּ׃ וְרֽוּחַ כׇּל־בְּשָׂרְךֶ תְּפָאֵר וּתְרוֹמֵם זִכְרְךֶ חַיֵּֽינוּ תָּמִיד׃ מִן הָעוֹלָם וְעַד הָעוֹלָם אַתֶּה אֵל׃ וּמִבַּלְעָדֶֽיךֶ אֵין לָֽנוּ רֽוּחַ גּוֹאֶֽלֶה וּמוֹשִׁיעֶה פּוֹדֶת וּמַצִּילֶה וּמְפַרְנֶֽסֶה וּמְרַחֶֽמֶה בְּכׇל־עֵת צָרָה וְצוּקָה׃ אֵין לָֽנוּ סֶֽמֶךְ אֶלָּא אָֽתֶּה׃ אֱלֹהֵי הָרִאשׁוֹנִים וְהָאַחֲרוֹנִים אֱלֽוֹהַּ כׇּל בְּרִיּוֹלֶֽיךֶ אֶֽדֶן כׇּל תּוֹלְדוֹתֶֽיךֶ הַמְהֻלֶּֽלֶה בְּרֹב הַתִּשְׁבָּחוֹת הַמְנַהֵגֶה יְהוּדָה בְּחֶֽסֶד וְיִשְׂרָאֵל בְּרַחֲמִים׃ וּיהוה לֹא יָנֽוּמֶה וְלֹא יִישְׁנֶה הַמְעוֹרֶֽרֵה יְשֵׁנוֹל וְהַמְקִיצֶת נִרְדָּמוֹל וְהַמַּלְבִּישֶׁת עֲרֻמּוֹל וְהַמַּתִּירֶת אֲסוּרוֹל וְהַסּוֹמֶֽכֵה נוֹפְלוֹל וְהַזָּנֶת רְעֵבוֹל׃ לְךֶ לְבַדְּךֶ אֲנַֽחְנוּ מוֹדוֹל׃ אִלּוּ לִבֵּֽנוּ מָלֵא שִׁירָה כַּיָּם וְעַצְמֵֽנוּ רִנָּה כַּהֲמוֹן גַּלָּיו וְיָדֵֽינוּ שֶֽׁבַח כְּמֶרְחֲבֵי רָקִֽיעַ וְרֹאשֵֽׁינוּ מְאִירִים כַּשֶּֽׁמֶשׁ וְכַיָּרֵֽחַ וְרוּחוֹתֵֽינוּ נְשׂוּאוֹת כְּנִשְׁרֵי שָׁמַֽיִם וְדָמֵֽינוּ קַלִּים כָּאַיָּלוֹת אֵין אֲנַֽחְנוּ מַסְפִּיקוֹל לְהוֹדוֹת לְךֶ יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ וּלְבָרֵךְ אֶת שִׁמְךֶ עַל אַחַת מֵאֶֽלֶף אַלְפֵי אֲלָפִים וְרִבֵּי רְבָבוֹת פְּעָמִים טוֹבוֹת שֶׁעָשִֽׂיתֶ עִם אִבוֹלֵֽינוּ וְעִמָּֽנוּ׃ מִמִּצְרַֽיִם גְּאַלְּתֶּֽנוּ יהוה אֱלֹהֵֽינוּ וּמִבֵּית עֲבָדִוֹל פְּדִיתֶֽנוּ׃ בְּרָעָב זַנְתֶּֽנוּ וּבְשָׂבָע כִּלְכַּלְתֶּֽנוּ מֵחֶֽרֶב הִצַּלְתֶּֽנוּ וּמִדֶּֽבֶר מִלַּטְתֶּֽנוּ וּמֵשִּׂנְאוֹת רָעוֹת וְנֶאֱמָנוֹת דִּלִּיתֶֽנוּ׃ עַד הֵֽנָּה עֲזָרֽוּנוּ רַחֲמֶֽיךֶ וְלֹא עֲזָבֽוּנוּ חֲסָדֶֽיךֶ וְאַל תִּטְּשֹֽׁנוּ יהוה אֱלֹהֵֽינוּ לָנֶֽצַח׃ עַל כֵּן אֵבָרִים שֶׁפִּלַּֽגְתֶּ בָּֽנוּ וְרֽוּחַ וּנֽשָׁמָה שֶׁנָּפַֽחְתֶּ בְּאַפֵּֽינוּ וְאֵשׁ שֶׁשַּֽׂמְתֶּ בַּעֲצָבֵּֽינוּ הֵל יוֹדוֹל וִיבָרְכוֹל וִישַׁבְּחוֹל וִיפַאֲרוֹל וִירוֹמְמוֹל וְיַעֲרִֽיצוֹל וְיַקְדִּֽישׁוֹל וְיַמְשִֽׁיכוֹל אֶת שִׁמְךֶ אִבֵֽנוּ׃ כִּי כׇל רוּחֵֽנוּ לְךֶ יוֹדֶת וְכׇל גּוּפֵֽנוּ יִשָּׁבַע וְכׇל רֵאַתֵֽנוּ לְךֶ תִחַכֶּה וְכׇל כְּבֵדֵֽנוּ לְפָנֶֽיךֶ תִצְטַנֵּֽעַ וְכׇל לִבֵּֽנוּ יִירְאֵֽךֶ וְכׇל קַרְבֵֽנוּ וּכְלָיוֹתֵֽינוּ יְזַמְּרוֹל לִשְׁמֶֽךֶ׃ כַּדָּבָר שֶׁכָּתוּב כׇּל־עַצְמוֹתַי תֹּאמַֽרְנָה יהוה מִי כָמֽוֹךֶ מַצִּילֶה עֲנִיֶּה מֵחֲזָקֶה מִמֶּֽנֶּה וַעֲנִיֶּה וְאֶבְיוֹנֶה מִגֹּזֶלֶהּ׃ מִי יִדְמֶת לָּךְ וּמִי יִשְׁוֶת לָּךְ וּמִי יַעַרְכֶה לָךְ הָאֵל הַגְּדוֹלֶה הַגִּבּוֹרֶה וְהַנוֹרָאֶה אֵל עֶלְיוֹנֶה קוֹנֶת שָׁמַֽיִם וָאָֽרֶץ׃ נְהַלֶּלְךֶ וּנְשַׁבֵּחֲךֶ וּנְפָאֶרְךֶ אֶת שֵׁם קׇדְשֶֽׁךֶ׃ כָּאָמוּר לְדָוִד בָּרְכִי נַפְשִׁי אֶת־יהוה וְכׇל־קְרָבַי אֶת־שֵׁם קׇדְשֶׁהּ׃ Nishmat kol ḥayetkhe təvareikh et shimkhe SHƏKHINAH Elohéinu. Vərú’aḥ kol bəsarəkhe təfa’eir utromeim zikhrəkhe ḥayéinu tamid. Min ha’olam və’ad ha’olam ateh Eil. Umibal’adéikhe ein lánu rú’aḥ go’éleh umoshi’eh podet umatzileh umfarnéseh umraḥémeh bəkhol eit tzarah vətzuqah. Ein lánu sémekh ela áteh. Elohei harishonim vəha’aḥaronim Eló’ah kol bəriyoléikhe éden kol tolədotéikhe hamhuléleh bərov hatishbaḥot hamnaheigeh Yəhudah bəḥésed vəYisra’eil bəraḥamim. USHKHINAH lo yanúmeh vəlo yishəneh ham’oréreih yəsheinol vəhamqitzet nirdamol vəhamalbishet arumol vəhamatiret asurol vəhasomékheih nofəlol vəhazanet rə’eivol. Ləkhe ləvadəkhe anáḥnu modol. Ilu libéinu malei shirah kayam və’atzméinu rinah kahamon galav vəyadéinu shévaḥ kəmerḥavei raqí’a vəroshéinu mə’irim kashémesh vəkhayaréi’aḥ vəruḥotéinu nəsu’ot kənishrei shamáyim vədaméinu qalim ka’ayalot ein anáḥnu maspiqol ləhodot ləkhe SHƏKHINAH Elohéinu vEilohei ivoléinu ulvareikh et shimkhe al aḥat mei’élef alfei alafim vəribei rəvavot pə’amim tovot she’asíte im ivoléinu və’imánu. MiMitzráyim gə’aləténu SHƏKHINAH Elohéinu umibeit avadol pəditénu. Bəra’av zanténu uvsava kilkalténu meiḥérev hitzalténu umidéver milat’ténu umeisin’ot ra’ot vəne’emanot diliténu. Ad héinah azarúnu raḥaméikhe vəlo azavúnu ḥasadéikhe və’al titəshónu SHƏKHINAH Elohéinu lanétzaḥ. Al kein eivarim shepilágte bánu vərú’aḥ unshamah shenafáḥte bə’apéinu və’eish shesámte ba’atzabéinu heil yodol vivarəkhol vishabəḥol vifa’arol viroməmol vəya’arítzol vəyaqdíshol vəyamshíkhol et shimkhe ivéinu. Ki khol ruḥéinu ləkhe yodet vəkhol guféinu yishava vəkhol rei’atéinu ləkhe tiḥakeh vəkhol kəveidéinu ləfanéikhe titztanéi’a vəkhol libéinu yirə’éikhe vəkhol qérev ukhlayot yəzamərol lishmékhe. Kadavar shekatuv kol atzmotai tomárnah SHƏKHINAH mi khamókhe matzileh aniyeh meiḥazaqeh miméneh va’aniyeh və’evyoneh migozeleh. Mi yidmet lakh umi yishvet lakh umi ya’arkheh lakh ha’Eil hagədoleh hagiboreh vəhanora’eh Eil elyoneh qonet shamáyim va’áretz. Nəhalelkhe unshabeiḥakhe unfa’erkhe et sheim qodshékhe. Ka’amur LəDavid barəkhi nafshi et SHƏKHINAH vəkhol qəravai et sheim qodsheh. The soul of all Your living things shall bless Your Name, PRESENCE, our God! And the spirit of all Your flesh shall adorn and exalt Your remembrance, our Life, continually! From eternity to eternity, You are God. And without You, we have no spirit redeeming and liberating, ransoming and rescuing and sustaining and relenting in every time of trial and tribulation. We have no support except You. God of first things and of last things, God of all Your creations, Foundation of all Your offspring! The One praised in the abundance of lauds! The One leading Yəhudah with devotion and Yisra’eil with compassion! And the PRESENCE will not weary and will not sleep. The Rouser of the sleeping and the Waker of the slumbering and the Clother of the naked and the Releaser of the imprisoned and the Supporter of the fallen and the Feeder of the famished! You alone we thank. If our heart were as full with song as the Sea and our skeleton with joy as the multitude of its waves and our hands with praise as the broadness of the Sky and our heads shone as the Sun and as the Moon and our breaths raised up high as eagles of the Heavens and our bloodstreams free-moving as deer, we would not be enough to thank You, PRESENCE, our God and God of our forebears, and to bless Your Name for one out of the thousand thousand thousand and myriad myriad good events that You made for our forebears and for us. From Mitzráyim You redeemed us, PRESENCE, our God, and from the house of slaves You ransomed us. In famine, You fed us, and in abundance, You provided us with everything. From the sword You rescued us and from plague You preserved us and from dire and long-lasting hatreds You relieved us. To this moment, Your compassion has supported us and Your lovingkindness has not spurned us; and You will not abandon us, PRESENCE, our God, ever. And so the limbs You hewed in us and the breath and spirit that You blew into our noses and the fire You set in our nerves — they will thank and bless and laud and adorn and exalt and glorify and sanctify and perpetuate Your Name, our Quickener: Truly, all our breath shall thank You and all our body shall swear to You and all our lungs shall yearn for You and all our livers shall be humble before You and all our hearts shall fear You and all our intestines and kidneys shall sing to Your name, like the word that is written: “All my bones shall say, ‘PRESENCE, who is like You? You rescue the poor from one stronger than per, both the poor and the distressed from per robber!’” (Psalm 35:10) Who could resemble You? And who could equal You? And who could compare to You, God, the great, the mighty, the awesome, elevated God, begetter of Heaven and Earth? We will praise and laud and adorn the Name of Your holiness. As it is recorded: “Of David: Bless, my soul, the PRESENCE! And, all my innards, the Name of Voix holiness!” (Psalm 103:1) Shokhéneh ad In some communities, a different leader takes over the service here on Festivals, including Festivals that fall on Shabbat. הָאֵל בְּתַעֲצוּמוֹת עֻזֶּֽךֶ הַגְּדוֹלֶה בִּכְבוֹד שְׁמֶֽךֶ הַגִּבּוֹרֶה לָנֶֽצַח וְהַנּוֹרָאֶה בְּנוֹרְאוֹתֶֽיךֶ רָמֶה וְנִשֵּֽׂאַה In some communities, a different leader takes over the service here on a Shabbat that is not a Festival. שׁוֹכֶֽנֶה עַד מָרוֹם וְקָדוֹשׁ שְׁמֶהּ׃ וְכָתוּב הַדְּרוֹל צַדִּיקוֹל אֶת־יהוה לַתְמִימוֹל נָאוָה תְהִלָּה׃ בְּחֵי יְצִירוֹל תִּתְרוֹמְמֶה וּבְדִבְרֵי צַדִּיקוֹל תִּתְבָּרְכֶה וּבְמַעֲשֵׂי חֲסִידוֹל תִּתְקַדְּשֶׁה וּבְקֶֽרֶב קְדוֹשׁוֹל תִּתְהַלְּלֶה׃ וּבְמַקְהֲלוֹת רִבְבוֹת עַמְּךֶ בֵּית יִשְׂרָאֵל בְּגִילָה יִתְפָּאֵר שִׁמְךֶ חַיֵּֽינוּ בְּכׇל דּוֹר וָדוֹר שֶׁכֵּן חוֹבַת כֻּלָּֽנוּ לְפָנֵֽיךֶ יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ לְהוֹדוֹת לְהַלֵּל לְשַׁבֵּֽחַ לְפָאֵר לְרוֹמֵם לְהַדֵּר לְבָרֵךְ לְעַלֵּה וּלְקַלֵּס עַל כׇּל דִּבְרֵי שִׁירוֹת וְתִשְׁבָּחוֹת דָּוִד בֶּן יִשַׁי עַבְדְּךֶ מְשִׁיחֶֽךֶ׃ In some communities, a different leader takes over the service here on Festivals, including Festivals that fall on Shabbat. Ha’Eil bəta’atzumot uzékhe hagədoleh bikhvod shəmékhe hagiboreh lanétzaḥ vəhanora’eh bənora’otéikhe rameh vəniséi’ah In some communities, a different leader takes over the service here on a Shabbat that is not a Festival. Shokhéneh ad marom vəqadosh shəmeh. Vəkhatuv hadərol tzadiqol et SHƏKHINAH latmimol na’vah təhilah. Bəḥei yətzirol titroməmeh uvdivrei tzadiqol titbarəkheh uvma’asei ḥasidol titqadəsheh uvqérev qədoshol tithaləleh. Uvmaqhalot rivəvot aməkhe beit Yisra’eil bəgilah yitpa’eir shimkhe ḥayéinu bəkhol dor vador shekein ḥovat kulánu ləfanéikhe SHƏKHINAH Elohéinu vEilohei ivoléinu ləhodot ləhaleil ləshabéi’aḥ ləfa’eir ləromeim ləhadar ləvareikh lə’aleih ulqaleis al kol divrei shirot vətishbəḥot David ben Yishai avdəkhe məshiḥékhe. In some communities, a different leader takes over the service here on Festivals, including Festivals that fall on Shabbat. God, in the sturdiness of Your strength! The great, in the glory of Your Name! The mighty, forever! The awesome, in Your awesome acts! Exalted and elevated, In some communities, a different leader takes over the service here on a Shabbat that is not a festival. dwelling in eternity, exalted and Holy is Voix Name! And it is written: “Adorn, just ones, the PRESENCE! For the integrous, praise is fitting.” (Psalm 33:1) In the lives of the issue-from-Eden You will be raised up and in the words of the amply ethical You will be blessed and in the deeds of the always faithful You will be called clearly Holy and in the midst of the claimed-as-Holy You will be acclaimed. And in the congregations of the myriads of Your people, the house of Yisra’eil, with joy will Your Name be adorned, our Life, in each generation after generation. This is the obligation of all of us before You, PRESENCE, our God and God of our forebears: to thank, to praise, to laud, to adorn, to exalt, to glorify, to bless, to extol, and to acclaim beyond all the words of the psalms and lauds of David, son of Yishai, Your servant, Your anointed. Yishtabaḥ If Bərukheh She’aməreh was not prayed at the beginning of Pəsuqei dəGilah, omit this blessing. (Some stand for this blessing when it is included.) יִשְׁתַּבַּח שִׁמְךֶ לָעַד חַיֵּֽינוּ הָאֵל הָרֽוּחַ הַגְּדוֹלֶה וְהַקְּדוֹשֶׁה בַּשָּׁמַֽיִם וּבָאָֽרֶץ כִּי לְךֶ נָאֶה יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ שִׁיר וּשְׁתִיקָה הַלֵּל וְחֶדְוָה עֹז וּמֶמְשָׁלָה נֶֽצַח גְּדֻלָה וּגְבוּרָה תְּהִלָּה וְתִפְאֶֽרֶת קְדֻשָּׁה וּשִׁימּוּר Some begin here: בְּרָכוֹת וְהוֹדָאוֹת מֵעַתָּה וְעַד עוֹלָם׃ בְּרוּכֶה אַתֶּה יהוה אֵל רֽוּחַ גְּדוֹלֶה בַּתִּשְׁבָּחוֹת אֵל הַהוֹדָאוֹת אֶֽדֶן הַנִּפְלָאוֹת הַגָּלֶה בְּשִׁיַּרֵי זִמְרָה רֽוּחַ אֵל חֵי הָעוֹלָמִים׃ Yishtabaḥ shimkhe la’ad ḥayéinu haEil harú’aḥ hagədoleh vəhaqədosheh bashamáyim uva’áretz ki ləkhe na’eh SHƏKHINAH Elohéinu vEilohei ivoléinu shir ushtiqah haleil vəḥedvah oz umemshalah nétzaḥ gədulah ugvurah təhilah vətif’éret qədushah ushimur Some begin here: bərakhot vəhoda’ot mei’atah və’ad olam. Bərukheh ateh SHƏKHINAH Eil rú’aḥ gədoleh batishbaḥot Eil hahoda’ot éden hanifla’ot hagaleh bəshiyarei zimrah rú’aḥ Eil ḥei ha’olamim. Your Name will be blessed forever, our Life! God, the great and holy Spirit in the Heavens and on the Earth. For to You are fitting, PRESENCE, our God and God of our forebears, song and silence; praise and celebration; strength and power; eternity, greatness, and might; praising and beauty; holiness and protection; Some begin here: blessings and thanks, now and forever. Blessed are You, PRESENCE, God, Spirit great in lauds! God of thanks, Foundation of wonders, the One Who delights in song-surpassing silence, Spirit, God, Life of endless worlds! Psalm 130 On Shabbat Shuvah and Hoshana Rabah, some include this psalm here. Many communities that include this psalm pray it responsively, verse by verse. (If praying in a room with a Torah Ark, some open it here and stand (or continue standing).) ‏1 שִׁיר הַמַּעֲלוֹת מִמַּעֲמַקִּים קְרָאתִֽיךֶ יהוה׃ ‏2 אֲדָנִי שִׁמְעֶה בְעֻלִּי תִּהְיֶֽינָה אֶבְרוֹתֶֽיךֶ קַשֻּׁבוֹת לְעוֹל תַּחֲנוּנִי׃ ‏3 אִם־עֲוֺנוֹת תִּשְׁמְרֶה־יָהּ אֲדָנִי מִי יַעַמְדֶּה׃ ‏4 כִּי־עִמְּךֶ הַסְּלִיחָה לְמַֽעַן תִּוָּרְאֶה׃ ‏5 קִוִּֽיתִי יהוה קִוְּתָה נַפְשִׁי וְלִדְבָרֶהּ הוֹחָֽלְתִּי׃ ‏6 נַפְשִׁי לַאֲדָנִי מִשֹּׁמְרוֹל לַבֹּֽקֶר שֹׁמְרוֹל לַבֹּֽקֶר׃ ‏7 יַחֵל יִשְׂרָאֵל אֶל־יהוה כִּי־עִם־יהוה הַחֶֽסֶד וְהַרְבֵּה עִמֶּהּ פְדוּת׃ ‏8 ‏וְהֶא יִפְדֶּת אֶת־יִשְׂרָאֵל מִכֹּל עֲוֺנוֹתָיו׃ 1 Shir hama’alot mima’amaqim qəratíkhe SHƏKHINAH. 2 Adani shim’eh və’uli tihyéinah evrotéikhe qashuvot lə’ol taḥanuni. 3 Im avonot tishməreh YAH Adani mi ya’amdeh. 4 Ki iməkhe hasəliḥah ləmá’an tivarə’eh. 5 Qivíti SHƏKHINAH qivətah nafshi vəlidvareh hoḥálti. 6 Nafshi la’adani mishomərol labóqer shomərol labóqer. 7 Yaḥeil Yisra’eil el SHƏKHINAH ki im SHƏKHINAH haḥésed vəharbeih imeh fədut. 8 Vəhe yifdet et Yisra’eil mikol avonotav. 1 A psalm of ascents: From the depths, I implored You, PRESENCE! 2 My Foundation, heed my burden; may Your pinions attend to the burden of my plea. 3 If You kept track of wrongs, YAH, my Foundation, who could withstand it? 4 For with You is forgiveness so You will be feared. 5 I have hoped for the PRESENCE. My soul has hoped, and for Voix words have I yearned, 6 my soul for the Foundation, more than night-watch for morning — than night-watch for morning! 7 Yearn, Yisra’eil, for the PRESENCE! For with the PRESENCE is devotion, and redemption abounds with Void, 8 and Voi will redeem Yisra’eil from all their wrongs. Ḥatzi Qadish This prayer is not prayed without a minyan. In many communities, the service leader prays the bulk of the text, with the full congregation joining in only for the passages that are set off with asterisks. (Some stand here.) יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֹהּ רַבָּה *אָמֵן* בְּעָלְמָא דִּי בִרְאֹת כִּרְעוּתֹהּ וְיַשְׁלְמֶה שְׁלָמֹהּ בְּחַיֵּיכֹל וּבְיוֹמֵיכֹל וּבְחַיֵּי דְּכׇל בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב וְאִמְרוֹל אָמֵן* יְהֵא שְׁמֹהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא׃*‏ יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֹהּ דְּקֻדְשֵׁתָא *בְּרִיכֶה הֶא* On Shabbat Shuvah: לְעֵֽלָּא לְעֵֽלָּא מִכׇּל All other times: לְעֵֽלָּא מִן כׇּל At all times conclude: בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא וְאִמְרוֹל *אָמֵן* Yitgadal vəyitqadash shəmoh rabah *amein* bə’aləma di vir’ot kir’utoh vəyashləmeh shəlamoh bəḥayeikhol uvyomeikhol uvḥayei dəkhol beit Yisra’eil ba’agala uvizman qariv və’imrol *amein. Yəhei shəmoh raba məvarakh lə’alam ul’aləmei almaya.* Yitbarakh vəyishtabaḥ vəyitpa’ar vəyitromam vəyitnasei vəyithadar vəyit’aleh vəyithalal shəmoh dəqudsheita *bərikheh he* On Shabbat Shuvah: lə’éila lə’éila mikol All other times: lə’éila min kol At all times conclude: birkhata vəshirata tushbəḥata vəneḥemata da’amiran bə’aləma və’imrol *amein.* May Voix great Name be magnified and sanctified — *amen!* — in the world that Voi made by Voix will, and may Voi complete Voix peace in your lives and in your days and in the lives of the whole house of Yisra’eil, with speed and in a fast-approaching time. And respond: *Amen! May Voix great Name be blessed forever and to the end of eternities!* Blessed and lauded and glorified and exalted and lifted up and beautified and cherished and praised be the Name of the Holy One — *Voi is blessed!* — On Shabbat Shuvah: higher by far than every All other times: higher than every At all times conclude: blessing and song, praise and consolation that we offer in this world. And respond: *Amen!* Shaḥarit The Call to Prayer The morning service begins with a formal call to prayer. The service leader instructs the congregants to bless God, which the congregants then do. The service leader then repeats the blessing lest they appear to exclude themself from the community of worshipers. (Some stand (or continue standing) and face Yərushaláyim, the ark, or the front of the worship space and then bow at the first word, with many who do so making a point of standing upright by the time they get to God’s name.) If praying without a minyan, omit the call to prayer and continue with The Blessing for Morning — the weekday version (line 13,712) on Hoshana Rabah or a Festival that falls on a weekday and the shabbat version (line 13,460) at all other times. Leader: בָּרְכוֹל אֶת יהוה הַמְבֹרֶֽכֶה׃ Barəkhol et ADONAI hamvorékheh. Bless ADONAI, the Blessed One! Congregation, then leader: בְּרוּכֶה יהוה הַמְבֹרֶֽכֶה לְעוֹלָם וָעֶד׃ Bərukheh ADONAI hamvorékheh lə’olam va’ed. Blessed is ADONAI, the Blessed One forever and ever! (Anyone standing now sits.) The Shəma and Her Blessings In some communities, the blessings that surround the Shəma are prayed collectively; in others, they are prayed individually, and the prayer leader brings everyone together where noted with “Some begin here”. Those not praying the final blessing may respond בְּרוּכֶה הֶא וּבָרוּךְ שְׁמֶהּ׃ | Bərukheh he uvarukh shəmeh. | “Blessed is Voi and Blessed is Voix name!” after the Divine Name. On Hoshana Rabah or a Festival that falls on a weekday, continue with The Blessing for Morning (Weekday) (line 13,712). At all other times, continue with The Blessing for Morning (Shabbat). The Blessing for Morning (Shabbat) בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים יוֹצֶֽרֶה אוֹר וּבוֹרֵֽאַה חֹֽשֶׁךְ עֹשֶׂת שָׁלוֹם וּבוֹרֵֽאַה אֶת הַכֹּל׃ כֻּלָֽנוּ נוֹדֶֽךֶ וְכֻלָֽנוּ נְשַׁבַּֽחְךֶ וְכֻלָֽנוּ נֹאמַר אֵין קְדוֹשֶׁה כַיהוה כֻּלָֽנוּ נְרוֹמֵֽמְךֶ סֶּֽלָה יוֹצֶֽרֵה כֻלָֽנוּ׃ הָאֵל הַפּוֹתַֽחַה בְכׇל יוֹם דַּלְתוֹת שַׁעֲרֵי מִזְרָח וּבוֹקַֽעַה חַלּוֹנֵי רָקִֽיעַ מוֹצִיאֶה חַמָּה מִמְּקוֹמָהּ וּלְבָנָה מִמְּכוֹן שִׁבְתָּהּ וּמְאִירֶה לָעוֹלָם כֻּלּוֹ וּלְיוֹשְׁבוֹלָיו שֶׁבָּרְאֶה בְּמִדַּת הָרַחֲמִים׃ הַמְּאִירֶה לָאָֽרֶץ וְלַדָּרוֹל עָלֶֽיהָ בְּרַחֲמִים וּבְטוּבֶהּ מְחַדֶּֽשֶׁה בְכׇל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית׃ הָרֽוּחַ מְרוֹמֶֽמֶה לְבַדֶּהּ מֵאָז הַמְשֻׁבַּֽחַה וְהַמְפֹאֶֽרֶה וְהַמִּתְנַשֵּֽׂאַה מִימוֹת עוֹלָם׃ אֱלֹהֵי עוֹלָם בְּרַחֲמֶֽיךֶ הָרַבִּים רַחֲמֶה עָלֵֽינוּ אֶֽדֶן עֻזֵּֽנוּ צוּר מִשְׂגַּבֵּֽנוּ מָגֵן יִשְׁעֵֽנוּ מִשְׂגָּב בַּעֲדֵֽנוּ׃ אֵין כְּעֶרְכֶּֽךֶ וְאֵין זוּלָתֶֽךֶ אֶֽפֶס בִּלְתֶּֽךֶ וּמִי דּֽוֹמֶת לָּךְ׃ אֵין כְּעֶרְכְּךֶ יהוה אֱלֹהֵֽינוּ בָּעוֹלָם הַזֶּה וְאֵין זוּלָתְךֶ חַיֵּֽינוּ לְחַיֵּי הָעוֹלָם הַבָּא אֶֽפֶס בִּלְתְּךֶ גּוֹאֶלֵֽנוּ לִימוֹת אַחֲרִית וְאֵין דּֽוֹמֶת לְךֶ מוֹשִׁיעֶתֵֽנוּ לִתְחִיַּת הַמֵּתוֹל׃ El Éden אֶל אֶֽדֶן שֶׁל כׇּל הַמַּעֲשִׂים בְּרוּכֶה וּמְבֹרֶֽכֶה בְּחֵי כׇל נִשְׁמָתֶהּ גׇּדְלֶהּ וְטוּבֶהּ מָלֵא עוֹלָם דַּֽעַת וּתְבוּנָה סוֹבְבִים אוֹתֶהּ׃ הַמִּתְגָּאֶת עַל חַיּוֹל הַקֹּֽדֶשׁ וְנֶהְדֶּֽרֶה בְכָבוֹד עַל הַמֶּרְכָּבָה זְכוּת וּמִישׁוֹר לִפְנֵי כִסְאֶהּ חֶֽסֶד וְרַחֲמִים לִפְנֵי כְבוֹדֶהּ׃ טוֹבִים מְאוֹרוֹת שֶׁבָּרְאֶה אֱלֹהֵֽינוּ יְצָרְתַם בְּדַֽעַת בְּבִינָה וּבְהַשְׂכֵּל כֹּֽחַ וּגְבוּרָה נָתְנֶה בָהֶם לִהְיוֹת מוֹשְׁלִים בְּקֶֽרֶב תֵּבֵל׃ מְלֵאִים זִיו וּמְפִיקִים נֹֽגַהּ נָאֶה זִיוָם בְּכׇל הָעוֹלָם שְׂמֵחִים בְּצֵאתָם וְשָׂשִׂים בְּבוֹאָם עוֹשִׂים בְּאֵימָה רְצוֹן קוֹנֶתָם׃ פְּאֵר וְכָבוֹד נוֹתְנִים לִשְׁמֶהּ צׇהֳלָה וְרִנָּה לְזֵֽכֶר מִבְטָחֶהּ קָרְאֶה לַשֶּֽׁמֶשׁ וַיִּזְרַח אוֹר רָאֲתֶה וְהִתְקִֽינֶה צוּרַת הַלְּבָנָה׃ שֶֽׁבַח נוֹתְנוֹל לֶהּ כׇּל צְבָא מָרוֹם תִּפְאֶֽרֶת וּגְדֻלָּה שְׂרָפוֹל וְאוֹפַנּוֹל וְחַיּוֹל הַקֹּֽדֶשׁ לְאֵל אֲשֶׁר שָׁבְתֶה מִכׇּל הַמַּעֲשִׂים בְּיוֹם הַשְּׁבִיעִי נִתְעַלְּתֶה וְיָשְׁבֶה עַל כִּסֵּא כְבוֹדֶהּ תִּפְאֶֽרֶת עָטְתֶה לְיוֹם הַמְּנוּחָה עֹֽנֶג קָרְאֶה לְיוֹם הַשַּׁבָּת׃ זֶה שֶֽׁבַח שֶׁלַּיּוֹם הַשְּׁבִיעִי שֶׁבּוֹ שָׁבְתֶה אֵל מִכׇּל מְלַאכְתֶּהּ וְיוֹם הַשְּׁבִיעִי מְשַׁבֵּֽחַ וְאוֹמֵר מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת טוֹב לְהֹדוֹת לַיהוה׃ לְפִיכָךְ יְפָאֲרוֹל וִיבָרְכוֹל לָאֵל כׇּל יְצוּרוֹלֶֽיהֶ׃ שֶֽׁבַח יְקָר וּגְדֻלָּה יִתְּנוֹל לָאֵל רֽוּחַ יוֹצֶֽרֵה כֹל׃ הַמַּנְחִילֶה מְנוּחָה לְעַמֶּהּ יִשְׂרָאֵל בִּקְדֻשָּׁתוֹ בְּיוֹם שַׁבָּת קֹֽדֶשׁ׃ שִׁמְךֶ יהוה אֱלֹהֵֽינוּ יִתְקַדַַּשׁ וְזִכְרְךֶ חַיֵּֽינוּ יִתְפָּאַר בַּשָּׁמַֽיִם מִמַּֽעַל וְעַל הָאָֽרֶץ מִתַּֽחַת׃ תִּתְבָּרְכֶה מוֹשִׁיעֶתֵֽנוּ עַל שֶֽׁבַח מַעֲשֵׂה יָדֶֽיךֶ וְעַל מְאוֹרֵי אוֹר שֶׁעָשִֽׂיתֶ יְפָאֲרֽוּךֶ סֶּֽלָה׃ Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim yotzéreih or uvoréi’ah ḥóshekh oset shalom uvoréi’ah et hakol. Kulánu nodékhe vəkhulánu nəshabáḥkhe vəkhulánu nomar ein qədosheh ka’ADONAI kulánu nəroméimkhe sélah yotzéreih khulánu. Ha’Eil hapotáḥah vəkhol yom daltot sha’arei mizraḥ uvoqá’ah ḥalonei raqí’a motzi’eh ḥamah miməqomah ulvanah miməkhon shivtah um’ireh la’olam kulo ulyoshvolav shebarə’eh bəmidat haraḥamim. Hamə’ireh la’áretz vəladarol aléiha bəraḥamim uvtuveh məḥadésheh vəkhol yom tamid ma’asei vəreishit. Harú’aḥ məromémeh ləvadeh mei’az hamshubáḥah vəhaməfo’éreh vəhamitnaséi’ah mimot olam. Elohei olam bəraḥaméikhe harabim raḥameh aléinu éden uzéinu tzur misgabéinu magein yish’éinu misgav ba’adéinu. Ein kə’erkékhe və’ein zulatékhe éfes biltékhe umi dómet lakh. Ein kə’erkəkhe ADONAI Elohéinu ba’olam hazeh və’ein zulatəkhe ḥayéinu ləḥayei ha’olam haba éfes biltəkhe go’eléinu limot aḥarit və’ein dómet ləkhe moshi’etéinu litḥiyat hameitol. El Éden El éden shel kol hama’asim bərukheh umvorékheh bəḥei khol nishmateh godleh vətuveh malei olam dá’at utvunah sovəvim oteh. Hamitga’et al ḥayol haqódesh vənehdéreh vəkhavod al hamerkavah zəkhut umishmor lifnei khis’eh ḥésed vəraḥamim lifnei khəvodeh. Tovim mə’orot shebarə’eh Elohéinu yətzarətam bədá’at bəvinah uvhaskeil kó’aḥ ugvurah natəneh vahem lihyot moshəlim bəqérev teiveil. Məlei’im ziv umfiqim nógah na’eh zivam bəkhol ha’olam səmeiḥim bətzeitam vəsasim bəvo’am osim bə’eimah rətzon qonetam. Pə’eir vəkhavod notənim lishmeh tzoholah vərinah ləzéikher mivtaḥeh qarə’eh lashémesh vayizraḥ or ra’ateh vəhitqíneh tzurat haləvanah. Shévaḥ notənol leh kol tzəva marom tif’éret ugdulah sərafol və’ofanol vəḥayol haqódesh l’Eil asher shavəteh mikol hama’asim bəyom hashəvi’i nit’aləteh vəyashəveh al kisei khəvodeh tif’éret atəteh ləyom hamənuḥah óneg qarə’eh ləyom haShabat. Zeh shévaḥ shelayom hashəvi’i shebo shavəteh Eil mikol məlakhteh vəyom hashəvi’i məshabéi’aḥ və’omeir mizmor shir ləyom haShabat tov ləhodot la’ADONAI. Ləfikhakh yəfa’arol vivarəkhol la’Eil kol yətzuroléihe. Shévaḥ yəqar ugdulah yitənol la’Eil rú’aḥ yotzéreih khol. Hamanḥileh mənuḥah lə’ameh Yisra’eil biqdushato bəyom Shabat qódesh. Shimkhe ADONAI Elohéinu yitqadash vəzikhrəkhe ḥayéinu yitpa’ar bashamáyim mimá’al və’al ha’áretz mitáḥat. Titbarəkhe moshi’etéinu al shévaḥ ma’aseih yadéikhe və’al mə’orei or she’asíte yifa’arúkhe sélah. Blessed are You, ADONAI, our God, Life of endless worlds, fashioner of light and creator of darkness, maker of peace and creator of all things. All of us will thank You and all of us will praise You and all of us will affirm: None is Holy like ADONAI! All of us will exalt You — selah! — fashioner of all of us. God is the One Who opens, every day, the doors of the gates of the East and pries apart the windows of the sky; Voi makes the sun come out from her place and the moon from the point of her rest, and Voi illuminates the world — all of it! — and its inhabitants, who Voi created with the attribute of Compassion. The One Who illuminates the earth and those dwelling upon her with compassion and Who, in Voix goodness, renews, every day, perpetually, the work of Creation. The spirit exalted alone from the beginning! The praised One and the adorned One and the exalted One from days of eternity! God of eternity, in Your bountiful compassion, have compassion on us! Foundation of our strength, Rock of our refuge, Shield of our liberation, Refuge of our protection. There is nothing like Your worth and there is nothing apart from You. There is naught without You, and who compares to You? There is nothing like Your worth, ADONAI, our God, in this world, and there is nothing apart from You, our Life, in the life of the world to come. There is naught without You, our Redeemer, in future days, and there is no one like You, our Liberator, to revive the dead. El Éden This translation preserves the acrostic of the original. Ah, the Foundation of all works: God, blessèd and blessed by the lives of all Voix souls. Crowding the world: Voix greatness and good; discernment and knowledge surround Void. Fully extolled by the holy Ḥayol, glorified and adorned on the Chariot! Honesty and right before Voix throne, just as kindness and mercy are before Voix wealth. Kindled the orbs of heaven did our God! Lit them with wisdom and discernment and with skill. Might and endurance Voi put in them now to be commanders within the world. Pulsing with light, radiating bright, quite fitting their light for all the world. Rejoicing in going and happy in coming, so they do in dread their Maker’s will. To Voix Name, they give beauty, glory; Voix refuge gets rejoicing and celebration! When Voi called the sun, it shone light; examined and established, the moon was formed. Yes, praise the whole exalted host give Void! Zealousness and beauty the Sərafol and Ofanol and holy Ḥayol give to God who rested from all works on the seventh day, raised up and settled on the throne of Voix glory. Voi crowned the day of rest with beauty; Voi called the Sabbath day “delight”. This is the praise of the seventh day, on which God rested from all Voix labor. And the seventh day gives praise and says, “A psalm, a hymn for the Sabbath day: It is Good to thank ADONAI” (Psalm 92:1–2) Therefore all Voix creations will adorn and bless God. Praise and gravity and greatness they’ll give to God, Spirit, fashioner of all. The One Who bequeaths quietude to Voix people, Yisra’eil, in their Holiness on the Holy Sabbath day. Your Name, ADONAI, our God, will be made Holy and Your memory, our Life, will be adorned in the Heavens above and on the Earth below. You will be blessed, our Liberator, for the praise of the work of Your hands and for the sky-lamps of light that You made— they themselves will adorn You — selah! Continue with The Conclusion of the Blessing for Morning (line 13,800). The Blessing for Morning (Weekday) בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים יוֹצֶֽרֶה אוֹר וּבוֹרֵֽאַה חֹֽשֶׁךְ עֹשֶׂת שָׁלוֹם וּבוֹרֵֽאַה אֶת הַכֹּל׃ הַמְּאִירֶה לָאָֽרֶץ וְלַדָּרוֹל עָלֶֽיהָ בְּרַחֲמִים וּבְטוּבֶהּ מְחַדֶּֽשֶׁה בְכׇל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית׃ מָה רַבּוּ מַעֲשֶֽׂיךֶ יהוה כֻּלָּם בְּחׇכְמָה עָשִֽׂיתֶ מָלְאָה הָאָֽרֶץ קִנְיָנֶֽתְךֶ׃ הָרֽוּחַ מְרוֹמֶֽמֶה לְבַדֶּהּ מֵאָז הַמְשֻׁבַּֽחַה וְהַמְפֹאֶֽרֶה וְהַמִּתְנַשֵּֽׂאַה מִימוֹת עוֹלָם׃ אֱלֹהֵי עוֹלָם בְּרַחֲמֶֽיךֶ הָרַבִּים רַחֲמֶה עָלֵֽינוּ אֶֽדֶן עֻזֵּֽנוּ צוּר מִשְׂגַּבֵּֽנוּ מָגֵן יִשְׁעֵֽנוּ מִשְׂגָּב בַּעֲדֵֽנוּ׃ אֵל בְּרוּכֶה גְדוֹלֶת דֵּעָה הֵכִֽינֶה וּפָעֲלֶה זׇהֳרֵי חַמָּה טוֹב יָצְרֶה כָבוֹד לִשְׁמֶהּ מְאוֹרוֹת נָתְנֶה סְבִיבוֹת עֻזֶּהּ פִּנּוֹת צְבָאֶֽיהֶ קְדוֹשִׁים רוֹמְמֵי שַׁדַּי תָּמִיד׃ מְסַפְּרִים כְּבוֹד אֵל וּקְדֻשָּׁתֶהּ׃ תִּתְבָּרְכֶה מוֹשִׁיעֶתֵֽנוּ עַל שֶֽׁבַח מַעֲשֵׂה יָדֶֽיךֶ וְעַל מְאוֹרֵי אוֹר שֶׁעָשִֽׂיתֶ יְפָאֲרֽוּךֶ סֶּֽלָה׃ Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim yotzéreih or uvoréi’ah ḥóshekh oset shalom uvoréi’ah et hakol. Hamə’ireh la’áretz vəladarol aléiha bəraḥamim uvtuveh məḥadésheh vəkhol yom tamid ma’aseih vəreishit. Mah rabu ma’aséikhe ADONAI kulam bəḥokhmah asíte malə’ah ha’áretz qinyanétkhe. Harú’aḥ məromémeh ləvadeh mei’az hamshubáḥah vəhaməfo’éreh vəhamitnaséi’ah mimot olam. Elohei olam bəraḥaméikhe harabim raḥameh aléinu éden uzéinu tzur misgabéinu magein yish’éinu misgav ba’adéinu. Eil bərukheh gədolet dei’ah heikhíneh ufa’aleh zohorei ḥamah tov yatzəreh khavod lishmeh mə’orot natəneh səvivot uzeh pinot tzəva’éihe qədoshim roməmei Shadai tamid. Məsapərim kəvod eil uqdushateh. Titbarəkheh moshi’etéinu al shévaḥ ma’aseih yadéikhe və’al mə’orei or she’asíte yəfa’arúkhe sélah. Blessed are You, ADONAI, our God, Life of endless worlds, fashioner of light and creator of darkness, maker of peace and creator of everything. The One Who illuminates the earth and those dwelling upon her with compassion and Who, in Voix goodness, renews, every day, perpetually, the work of Creation. How abundant are Your deeds, ADONAI! You did all of them with wisdom; the earth is full of Your formation. The spirit exalted alone from the beginning! The praised One and the adorned One and the exalted One from days of eternity! God of eternity, in Your bountiful compassion, have compassion on us! Foundation of our strength, Rock of our refuge, Shield of our liberation, Refuge of our protection. Ah! God — blessed One, colossal in deep knowing — founded and generated the halos of jubilant Sol. Kindly, Voi let Glory manifest for Name’s sake. Phosphorescents Voi quickened all ’round Voix strong might; termini of Voix holy widespread host exalt Shadai (Yah!) with zero pauses. They spread news of the Glory of God and Voix Holiness. You will be blessed, our Liberator, for the praise of the work of Your hands and for the sky-lamps of light that You made— they themselves will adorn You — selah! Continue with The Conclusion of the Blessing for Morning. The Conclusion of the Blessing for Morning תִּתְבָּרְכֶה צוּרֵֽנוּ חַיֵּֽינוּ וְגוֹאֶלֵֽנוּ בּוֹרֵֽאַה קְדוֹשִׁים׃ יִשְׁתַּבַּח שִׁמְךֶ לָעַד חַיֵּֽינוּ יוֹצֶֽרֶה מְשָׁרְתוֹל וַאֲשֶׁר מְשָׁרְתוֹלֶֽיהֶ כֻלָּל עוֹמְדוֹל בְּרוּם עוֹלָם וּמַשְׁמִיעוֹל בְּיִרְאָה יַֽחַד בְּקוֹל דִּבְרֵי אֱלֹהִים חַיִּים וְרֽוּחַ עוֹלָם׃ כֻּלָּל אֲהוּבוֹל כֻּלָּל בְּרוּרוֹל כֻּלָּל גִּבּּוֹרוֹל וְכֻלָּל עֹשׂוֹל בְּאֵימָה וּבְיִרְאָה רְצוֹן קוֹנֶתָל׃ וְכֻלָּל פּוֹתְחוֹל אֶת־לִבָּל בִּקְדֻשָּׁה בְּשִׁירָה וּבְדּוּמָה וּמְבָרְכוֹל וּמְשַׁבְּחוֹל וּמְפָאֲרוֹל וּמַעֲרִיצוֹל וּמַקְדִּישׁוֹל וּמַגְאוֹל אֶת שֵׁם הָאֵל הַגּוֹאֶת הַגְּדוֹלֶה הַגִּבּוֹרֶה וְהַנּוֹרָאֶה קְדוֹשֶׁה הֶא׃ וְכֻלָּל מְקַבְּלוֹל עֲלֵיהֶל עֹל זְכוּת שָׁמַֽיִם זֶת מִזֶּת וְנוֹתְנוֹל רְשׁוּת זֶת לָזֶת לְהַקְדִּישׁ לְיוֹצֶרָל בְּנַֽחַת רֽוּחַ בְּשָׂפָה בְרוּרָה וּבִנְעִימָה קְדוֹשָׁה כֻּלָּל כְּאָחֶד עוֹנוֹל וְאוֹמְרוֹל בְּיִרְאָה׃ In many congregations, everyone prays these two lines together. קְדוֹשֶׁה קְדוֹשֶׁה קְדוֹשֶׁה יהוה צְבָאוֹת מְלֹא כׇל הָאָֽרֶץ כְּבוֹדֶהּ׃ וְהָאוֹפַנּוֹל וְחַיּוֹל הַקֹּֽדֶשׁ בְּרַֽעַשׁ גָּדוֹל מִתְנַשְּׂאוֹל לְעֻמַּת שְׂרָפוֹל לְעֻמָּתָל מְשַׁבְּחוֹל וְאוֹמְרוֹל׃ In many congregations, everyone prays this line together. בָּרוּךְ כְּבוֹד יהוה מִמְּקוֹמֶהּ׃ לְאֵל בְּרוּכֶה נְעִימוֹת יִתֵּֽנוֹל לַזַּכֶּה אֵל חַיֶּת וְקַיֶּֽמֶה זְמִירוֹת יֹאמֵֽרוֹל וְתִשְׁבָּחוֹת יַשְׁמִֽיעוֹל כִּי הֶא לְבַדֶּהּ פּוֹעֶֽלֶה גְבוּרוֹת עֹשֶׂת חֲדָשׁוֹת בַּעֲלֶת מַחְשָׁבוֹת זוֹרַֽעַה צְדָקוֹת מַצְמִיחֶה יְשׁוּעוֹת בּוֹרֵֽאַה רְפוּאוֹת נוֹרָאֶה תְהִלּוֹת אֶֽדֶן הַנִּפְלָאוֹת הַמְחַדֶֽשֶׁה בְטוּבֶהּ בְּכׇל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית׃ כָּאָמוּר לְעֹשֶׂת אוֹרִים גְּדוֹלִים כִּי לְעוֹלָם חַסְדֶּהּ׃ Some begin here: אוֹר חָדָשׁ עַל עוֹלָם תָּאִֽירֶה וְנִזְכֶּה כֻלָּֽנוּ בִּמְהֵרָה לְאוֹרוֹ׃ בְּרוּכֶה אַתֶּה יהוה יוֹצֶֽרֵה הַמְּאוֹרוֹת׃ Titbarəkheh tzuréinu ḥayéinu vəgo’eléinu boréi’ah qədoshim. Yishtabaḥ shimkhe la’ad ḥayéinu yotzéreh məsharətol va’asher məsharətoléihe khulal omərol bərum olam umishmi’ol bəyir’ah yáḥad bəqol divrei Elohim ḥayim vərú’aḥ olam. Kulal ahuvol kulal bərurol kulal giborol vəkhulal osol bə’eimah uvyir’ah rətzon qonetal. Vəkhulal potəḥol et libal biqdushah bəshirah uvdumah umvarəkhol umshabəḥol umfa’arol uma’aritzol umaqdishol umag’ol et sheim ha’Eil hago’et hagədoleh hagiboreh vəhanora’eh qədosheh he. Vəkhulal məqabəlol aleihel ol zəkhut shamáyim zet mizet vənotənol rəshut zet lazet ləhaqdish ləyotzeral bənáḥat rú’aḥ bəsafah vərurah uvin’imah qədoshah kulal kə’aḥed onol və’omərol bəyir’ah. In many congregations, everyone prays these two lines together. Qədosheh qədosheh qədosheh ADONAI tzəva’ot məlo khol ha’áretz kəvodeh. Vəha’ofanol vəḥayol haqódesh bərá’ash gadol mitnasə’ol lə’umat sərafol lə’umatal məshabəḥol və’omərol. In many congregations, everyone prays this line together. Barukh kəvod ADONAI miməqomeh. Lə’Eil bərukheh nə’imot yitéinol lazakeh Eil ḥayet vəqayémeh zəmirot yoméirol vətishbaḥot yashmí’ol ki he ləvadeh po’éleh gəvurot oset ḥadashot ba’alet maḥshavot zorá’ah tzədaqah matzmiḥeh yəshu’ot boréi’ah rəfu’ot nora’eh təhilot éden hanifla’ot hamḥadésheh vətuveh bəkhol yom tamid ma’aseih vəreishit. ka’amur lə’oset orim gədolim ki lə’olam ḥasdeh. Some begin here: Or ḥadash al olam ta’íreh vənizkeh khulánu bimheirah lə’oro. Bərukheh ateh ADONAI yotzéreih hamə’orot. You are blessed, our Rock, our Life, and our Rescuer, Creator of Holiness! Praised is Your Name forever, our Life, fashioner of heavenly ministers, Whose heavenly ministers, all of them, endure in the unlimited heights and proclaim in dread, together, the command of the words of the living God and the Spirit of eternity. All of them adored, all of them bright, all of them courageous! And all of them do, in awe and dread, the will of their former. And all of them open their heart with Holiness, with song and with silence, and bless and praise and adorn and laud and sanctify and exalt the Name of God, the exalted, the great, the mighty, and the awesome — Voi is Holy! And all of them accept on themselves the yoke of the merit of heaven, each from the other, and give authority, each to the other, to sanctify their fashioner with gentle spirit, with bright speech, and with Holy melody, all of them, as one, answer and affirm in dread: In many congregations, everyone prays these two lines together. “Holy, Holy, Holy is multitudinous ADONAI! The fullness of all the Earth is Voix glory!” (Yəshayáhu 6:3) And the Ofanol and Holy Ḥayol: With a mighty noise, they raise themselves opposite the serafs; opposite them, they praise and affirm: In many congregations, everyone prays this line together. “Blessed is the Glory of ADONAI from Voix place!” (Yəḥezqeil 3:12) To blessed God they’ll give melodies, to the pure God who lives and endures. Hymns they’ll pray and praises they’ll proclaim, for Voi alone does great things, makes new things, is a master of thoughts, sows righteousness, sprouts liberation, creates healing, awesome in lauds, foundation of wonders, the One Who renews, in Voix goodness, every day, perpetually, the work of Creation. As it is said: “[Praise the One] Who makes great lights: Yes, eternal is Voix constancy!” (Psalm 136:7) Some begin here: Make a new light shine on the world, and may we all swiftly merit its light. Blessed are You, ADONAI, Fashioner of heavenly lights. The Blessing for Love אַהֲבָה רַבָּה אֲהַבְתֶּֽנוּ יהוה אֱלֹהֵֽינוּ חֶמְלָה גְדוֹלָה וִיתֵרָה חָמַֽלְתֶּ עָלֵֽינוּ׃ אִבֵֽנוּ חַיֵּֽינוּ בַּעֲבוּר אִבוֹלֵֽינוּ שֶׁבָּטְחוּ בְךֶ וַתְּלַמְּדֹל חֻקֵּי חַיִּים כֵּן תְּחׇנֹּֽנוּ וּתְלַמְּדֹֽנוּ׃ אִבֵֽנוּ חָאִב הָרַחֲמֶֽנֶה הַמְּרַחֶֽמֶה רַחֲמֶה עָלֵֽינוּ וּתְּנֶה בְּלִבֵּֽנוּ לְהָבִין וּלְהַשְׂכִּיל לִשְׁמֹֽעַ לִלְמֹד וּלְלַמֵּד לִשְׁמֹר וְלַעֲשׂוֹת וּלְקַיֵּם אֶת כׇּל דִּבְרֵי תַלְמוּד תּוֹרָתֶֽךֶ בְּאַהֲבָה׃ וְהָעִֽירֶה תּוֹכֵֽנוּ בְּתוֹרָתֶֽךֶ וְדַבְּקֶה לִבֵּֽנוּ בְּמִצְוֺתֶֽיךֶ וְיַחֲדֶה לְבָבֵֽנוּ לְאַהֲבָה וּלְיִרְאָה אֶת שְׁמֶֽךֶ וְלֹא נֵבוֹשׁ לְעוֹלָם וָעֶד כִּי בְשֵׁם קׇדְשֶֽׁךֶ הַגָּדוֹל וְהַנּוֹרָא בָּטָֽחְנוּ נָגִֽילָה וְנִשְׂמְחָה בִּישׁוּעָתֶֽךֶ׃ (Some gather their tzitziyot and hold them in their left hand here.) וְהַחְזִֽירֶה בְשָׁלוֹם מוּרָשׁוֹל אַרְבַּע כַּנְפוֹת הָאָֽרֶץ וְהָסִֽירֶה כׇל יַרְשׁוּת וְעֽוֹשֶׁק מֵאֶֽרֶץ׃ Some begin here: כִּי אֵל פּוֹעֶֽלֶה יְשׁוּעוֹת אָֽתֶּה וְקִבְּלֶֽתְנוּ מִכׇּל עַם וְלָשׁוֹן וְקֵרַבְתֶּֽנוּ לְשִׁמְךֶ הַגָּדוֹל סֶֽלָה בֶּאֱמֶת לְהוֹדוֹת לְךֶ וּלְיַחֶדְךֶ בְּאַהֲבָה׃ בְּרוּכֶה אַתֶּה יהוה הַמְּקַבֶּֽלֶה עַמֶּהּ יִשְׂרָאֵל בְּאַהֲבָה׃ Ahavah rabah ahavténu ADONAI Elohéinu ḥemlah gədolah viteirah ḥamálte aléinu. Ivéinu ḥayéinu ba’avur ivoléinu shebatəḥu vəkhe vatəlamədol ḥuqei ḥayim kein təḥonónu utlamədónu. Ivéinu ha’iv haraḥaméneh haməraḥemeh raḥameh aléinu utəneh bəlibéinu ləhavin ulhaskil lishmó’a lilmod uləlameid lishmor vəla’asot ulqayim et kol divre talmud Toratékhe bə’ahavah. Vəha’íreh tokhéinu bəToratékhe vədabəqeh libéinu bəmitzvotéikhe vəyaḥadeh ləvavéinu lə’ahavah ulyir’ah et shəmékhe vəlo neivosh lə’olam va’ed ki vəsheim qodshékhe hagadol vəhanora batáḥnu nagílah vənisməḥah bishu’atékhe. (Some gather their tzitziyot and hold them in their left hand here.) Vəhaḥzíreh vəshalom murashol arba kanfot ha’áretz vəhasíreh khol yarshut və’ósheq mei’éretz. Some begin here: Ki Eil po’éleh yəshu’ot áteh vəqibəlétnu mikol am vəlashon vəqeiravténu ləshimkhe hagadol sélah be’emet ləhodot ləkhe ulyaḥedkhe bə’ahavah. Bərukheh ateh ADONAI haməqabéleh ameh Yisra’eil bə’ahavah. You have loved us an abounding Love, ADONAI, our God; a great and surpassing warmth You have warmed upon us. Our Quickener, our Life, for the sake of our forebears who trusted You, and whom You taught laws of life, grace us and teach us! Our Quickener, the Quickener compassionate, Compassion-Haver, have compassion on us! And give our hearts to discerning and understanding, following, learning, and teaching, obeying and doing and and fulfilling all the words of the teaching of Your Torah in love. Awaken our insides with Your Torah! Attach our heart to Your commandments! And unify our heart to love and fear Your Name! And we will never be ashamed ever again. Because in Your holy, great, and awesome Name we trusted, let us celebrate and rejoice in Your liberation. (Some gather their tzitziyot and hold them in their left hand here.) Restore completely the dispossessed of the four corners of the Earth! And remove all colonization and oppression from Earth, Some begin here: for You are a God acting for liberation. And You have welcomed us from among every people and language, and have drawn us close to Your great Name — selah! — in truth to thank You and unify You in love. Blessed are You, ADONAI, the One Who welcomes Voix people, Yisra’eil, in Love. Some move directly from the end of this blessing into the Shəma without pause; others take some time here to focus their intentions before continuing. The Shəma (Dəvarim 6:4) Four versions of the Shəma are given here: two that retain the original verb and two that replace it with one not tied to a physical sense. For each verb, the first version leaves the verb in the masculine, to agree with “Yisra’eil”, while the second re-conjugates it in the nonbinary. The large ע and ד spell the word for “witness”, an effect echoed thru bolding in the translation in the PDF and HTML versions. (Some stand here; some cover their eyes; some pray each word for a long time; other traditions abound.) When praying without a minyan: אֵל מַסָּד נֶאֱמָן׃ Eil masad ne’eman. God, adamantine Foundation! In all cases, continue with one of the four options below. שְׁמָ֖ע יִשְׂרָאֵ֑ל יְהִוָ֥ה אֱלֹהֵ֖נוּ יְהֹוָ֥ה ׀ אָחֶֽד׃ Shəma Yisra’eil SHƏKHINAH Elohéinu ADONAI aḥed. Follow this, Yisra’eil: The PRESENCE is our God! ADONAI is one! שִׁמְעֶ֖ה יִשְׂרָאֵ֑ל יְהִוָ֥ה אֱלֹהֵ֖נוּ יְהֹוָ֥ה ׀ אָחֶֽד׃ Shim’eh Yisra’eil SHƏKHINAH Elohéinu ADONAI aḥed. Follow this, Yisra’eil: The PRESENCE is our God! ADONAI is one! דַּ֖ע יִשְׂרָאֵ֑ל יְהִוָ֥ה אֱלֹהֵ֖נוּ יְהֹוָ֥ה ׀ אָחֶֽד׃ Da Yisra’eil SHƏKHINAH Elohéinu ADONAI aḥed. Know, Yisra’eil: The PRESENCE is our God! ADONAI is one! דְּעֶ֖ה יִשְׂרָאֵ֑ל יְהִוָ֥ה אֱלֹהֵ֖נוּ יְהֹוָ֥ה ׀ אָחֶֽד׃ Də’eh Yisra’eil SHƏKHINAH Elohéinu ADONAI aḥed. Know, Yisra’eil: The PRESENCE is our God! ADONAI is one! After any version of the Shəma, conclude individually: בָּרוּךְ שֵׁם כְּבוֹד מַמָּשֶׁהּ לְעוֹלָם וָעֶד׃ Barukh sheim kəvod mamasheh lə’olam va’ed. Blessed is the Name of the Glory of Voix Reality forever and ever. Continue with the Və’ahavte. The First Paragraph of the Shəma (Və’ahavte: Dəvarim 6:5–9) וְאָ֣הַבְתֶּ֔ אֵ֖ת יְהֹוָ֣ה אֱלֹהֶ֑יךֶ בְּכׇל־לְבָֽבְךֶ֥ וּבְכׇל־נַפְשְׁךֶ֖ וּבְכׇל־מְאֹדֶֽךֶ׃ וְהָי֞וּ הַדְּבָרִ֣ים הָאֵ֗לֶּה אֲשֶׁ֨ר אָנֹכִ֧י מְצַוֶּתְךֶ֛ הַיּ֖וֹם עַל־לְבָבֶֽךֶ׃ וְשִׁנַּנְתֶּ֣ם לַבָּנוֹל־בָּ֔ךְ וְאָמַרְתֶּ֖ בָּ֑ם בְּשִׁבְתְּךֶ֤ בְּבֵיתֶ֙ךֶ֙ וּבְלֶכְתְּךֶ֣ בַדֶּ֔רֶךְ וּבְשׇׁכְבְּךֶ֖ וּבְעוּרֶֽךֶ׃ וּקְשַׁרְתֶּ֥ם לְא֖וֹת עַל־גּוּפֶ֑ךֶ וְהָי֥וּ לְטֹטָפֹ֖ת עַ֥ל רֹאשֶֽׁךֶ׃ וּכְתַבְתֶּ֛ם עַל־מְזֻז֥וֹת בֵּיתֶ֖ךֶ וּבִשְׁעָרֶֽיךֶ׃ Və’ahavte eit ADONAI Elohéikhe bəkhol ləvavkhe uvkhol nafshəkhe uvkhol mə’odékhe. Vəhayu hadəvarim ha’éileh asher anokhi mətzavetkhe hayom al ləvavékhe. Vəshinantem labanol bakh və’amarte bam bəshivtəkhe bəveitékhe uvlekhtəkhe vadérekh uvshokhbəkhe uv’urékhe. Uqshartem lə’ot al gufékhe vəhayu lətotafot al roshékhe. Ukhtavtem al məzuzot beitékhe uvish’aréikhe. And you will love ADONAI, your God, with all your heart and with all your soul and with all that makes you you. [6] And these words that I command you today will be on your heart. [7] And you will instill them in the children among you and pray them when you stay in your home and when you go out on the road and when you sleep and when you wake. [8] And you will bind them as a sign on your body and they will be a symbol on your head. [9] And you will write them on the doorposts of your home and on your gates. Some pray this paragraph and the next individually; some come together where noted with “Some begin here” in the third paragraph. Some omit this paragraph entirely and move directly from the Və’ahavte to the spot noted with “Some begin here” in the third paragraph of the Shəma. The Second Paragraph of the Shəma (Vəhayah im shamó’a: Dəvarim 11:13–21) וְהָיָ֗ה אִמ־שָׁמֹ֤עַ תִּשְׁמְעוֹל֙ אֶל־מִצְוֺתַ֔י אֲשֶׁ֧ר אָנֹכִ֛י מְצַוֶּ֥ת אֶתְכֶ֖ל הַיּ֑וֹם לְאַהֲבָ֞ה אֶת־יְהֹוָ֤ה אֱלֹהֵיכֶל֙ וּלְעׇבְדֶ֔ה בְּכׇל־לְבַבְכֶ֖ל וּבְכׇל־נַפְשְׁכֶֽל׃ וְנָתַתִּ֧י מְטַר־אַרְצְכֶ֛ל בְּעִתּ֖וֹ יוֹרֶ֣ה וּמַלְק֑וֹשׁ וְאָסַפְתֶּ֣ דְגָנֶ֔ךֶ וְתִירֹשְׁךֶ֖ וְיִצְהָרֶֽךֶ׃ וְנָתַתִּ֛י עֵ֥שֶׂב בְּשָׂדְךֶ֖ לִבְהֶמְתֶּ֑ךֶ וְאָכַלְתֶּ֖ וְשָׂבָֽעְתֶּ׃ הִשָּֽׁמְר֣וֹל לָכֶ֔ל פֶּ֥ן יִפְתֶּ֖ה לְבַבְכֶ֑ל וְסַרְתֶּ֗ל וַעֲבַדְתֶֶּל֙ אֱלִילֵ֣י עֲשׁוּקִ֔ים וְהִצְטַנַּעֲתֶּ֖ל לָהֶֽם׃ וְהָרָ֨ה אַף־יְהֹוָ֜ה בָּכֶ֗ל וְעָצְרֶ֤ה אֶת־הַשָּׁמַ֙יִם֙ וְלֹא־יְהיֶ֣ה מָטָ֔ר וְהַ֣אֲדָמָ֔ה לֹ֥א תִתֵּ֖ן אֶת־יְבוּלָ֑הּ וַאֲבַדְתֶּ֣ל מְהֵרָ֗ה מֵעַל֙ הָאָ֣רֶץ הַטֹּבָ֔ה אֲשֶׁ֥ר יְהֹוָ֖ה בָּרְאֶ֥ה לָכֶֽל׃ וְשַׁמְתֶּל֙ אֶת־דְּבָרַ֣י אֵ֔לֶּה עַל־לְבַבְכֶ֖ל וְעַל־נַפְשְׁכֶ֑ל וּקְשַׁרְתֶּ֨ל אֹתָ֤ם לְאוֹת֙ עַל־גּוּפְכֶ֔ל וְהָי֥וּ לְטוֹטָפֹ֖ת עַ֥ל רֹאשְׁכֶֽל׃ וְלִמַּדְתֶּ֥ל אֹתָ֛ם אֶת־הַבָּנוֹל־בָּכֶ֖ל לֵאמֹ֣ר בָּ֑ם בְּשִׁבְתְּךֶ֤ בְּבֵיתֶ֙ךֶ֙ וּבְלֶכְתְּךֶ֣ בַדֶּ֔רֶךְ וּבְשׇׁכְבְּךֶ֖ וּבְעוּרֶֽךֶ׃ וּכְתַבְתֶּ֛ם עַל־מְזֻז֥וֹת בֵּיתֶ֖ךֶ וּבִשְׁעָרֶֽיךֶ׃ לְמַ֨עַן יִרְבּ֤וּ יְמֵיכֶל֙ וִימֵ֣י בַבָּנוֹל־בָּכֶ֔ל עַ֚ל הָאֲדָמָ֔ה אֲשֶׁ֨ר נִשְׁבְּעֶ֧ה יְהֹוָ֛ה לְאִבוֹלְכֶ֖ל לְהַאֲרִ֣יךְ לָהֶ֑ל כִּימֵ֥י הַשָּׁמַ֖יִם עַל־הָאָֽרֶץ׃ Vəhayah im shamó’a tishmə’ol el mitzvotai asher anokhi mətzavet etkhel hayom lə’ahavah et ADONAI Eloheikhel ul’ovdeh bəkhol ləvavkhel uvkhol nafshəkhel. Vənatati mətar artzəkhel bə’ito yoreh umalqosh və’asafte dəganékhe vətiroshkhe vəyitzharékhe. Vənatati éisev bəsadəkhe livhemtékhe və’akhalte vəsaváte. Hishamərol lakhel pen yifteh ləvavkhel vəsartel va’avadtel elilei ashuqim vəhitztana’atel lahem. Vəharah af ADONAI bakhel və’atzəreh et hashamáyim vəlo yihyeh matar vəha’adamah lo titein et yəvulah va’avadtel məheirah mei’al ha’áretz hatovah asher ADONAI barə’eh lakhel. Vəshamtel et dəvarai éileh al ləvavkhel və’al nafshəkhel uqshartel otam lə’ot al gufəkhel vəhayu lətotafot al roshkhel. Vəlimadtel otam et habanol bakhel leimor bam bəshivtəkhe bəveitékhe uvlekhtəkhe vadérekh uvshokhbəkhe uv’urékhe. Ukhtavtem al məzuzot beitékhe uvish’arékhe. Ləmá’an yirbu yəmeikhel vimei vabanol bakhel al ha’adamah asher nishbə’eh ADONAI lə’ivoləkhel ləha’arikh lahel kimei hashamáyim al ha’áretz. And if you fully follow My commandments that I command you today — love ADONAI, your God, and serve Void with all your heart and with all your soul — [14] then I will give your soil rain in its season, autumn rain and spring rain, and you will gather your grain and your wine and your oil, [15] and I will give grass to the field for your herds, and you will eat and you will be sated. [16] Guard yourselves then, lest your heart be gullible and you swerve and serve idols of oppression and submit to them, [17] and ADONAI’s fury blaze and Voi shut the heavens and there be no rain, and the soil not give her growths and you die quickly from the good Earth that ADONAI made for you. [18] But you will set My words — these! — on your heart and on your soul, and you will bind them as a sign on your body and they will be a symbol on your head, [19] and you will teach them to the children among you, praying them when you stay in your home and when you go out on the road and when you sleep and when you wake, [20] and you will write them on the doorposts of your home and on your gates [21] so your days and the days of the children among you will multiply on the soil that ADONAI swore to your forebears to preserve for them for all the days that the heavens are above the Earth. The Third Paragraph of the Shəma (Vayómreh: BəMidbar 15:37–41) (Some kiss their tzitziyot at each of the asterisks.) וַיֹּ֥אמְרֶה יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ אֱמֹ֞ר אֶל־בְּנ֤וֹל יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ל וְעָשׂ֨וּ לָהֶ֥ל *צִיצִ֛ת עַל־כַּנְפֵ֥י בִגְדֵיהֶ֖ל לְדֹרֹתָ֑ל וְנָֽתְנ֛וּ *עַל־צִיצִ֥ת הַכָּנָ֖ף פְּתִ֥יל תְּכֵֽלֶת׃ וְהָיָ֣ה לָכֶל֘ *לְצִיצִת֒ וְמִשַּׁשְׁתֶּ֣ל אֹת֗וֹ וּזְכַרְתֶּל֙ אֶת־כׇּל־מִצְוֺ֣ת יְהֹוָ֔ה וַעֲשִׂיתֶ֖ל אֹתָ֑ם וְלֹא־תָתֻ֜רוֹל אַחֲרֵ֤י לְבַבְכֶל֙ וְאַחֲרֵ֣י מַחְשְׁבוֹתֵיכֶ֔ל אֲשֶׁר־אַתֶּ֥ל עֹשְׁק֖וֹל אַחֲרֵיהֶֽל׃ Some begin here: לְמַ֣עַן תִּזְכְּר֔וֹל וַעֲשִׂיתֶ֖ל אֶת־כׇּל־מִצְוֺתָ֑י וִהְיִיתֶ֥ל קְדֹשׁ֖וֹל לֵאלֹהֵיכֶֽל׃ אֲנִ֞י יְהֹוָ֣ה אֱלֹהֵיכֶ֗ל אֲשֶׁ֨ר הוֹצֵ֤אתִי אֶתְכֶל֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִהְי֥וֹת לָכֶ֖ל לֵאלֹהִ֑ים אֲנִ֖י יְהֹוָ֥ה אֱלֹהֵיכֶֽל׃ Vayómreh ADONAI el Mosheh leimor. Emor el bənol Yisra’eil və’amarta aleihel və’asu lahel *tzitzit al kanfei vigdeihel lədorotal vənatənu *al tzitzit hakanaf pətil təkhéilet. Vəhayah lakhel *lətzitzit vəmishashtel oto uzkhartel et kol mitzvot ADONAI va’asitel otam vəlo tatúrol aḥarei ləvavkhel və’aḥarei maḥshəvoteikhel asher atel oshqol aḥareihel. Some begin here: Ləmá’an tizkərol va’asitel et kol mitzvotai vihyitel qədoshol lEiloheikhel. Ani ADONAI Eloheikhel asher hotzéiti etkhel mei’éretz Mitzráyim lihyot lakhel lEilohim ani ADONAI eloheikhel. And spoke ADONAI to Mosheh, saying: [38] “Address the children of Yisra’eil and instruct them, and they will make for themselves a *tzitzit on the corners of their garments across their generations. And they will give the *tzitzit a thread of hyacinth. [39] And this will be your *tzitzit and you will feel it and you will remember all the mitzvot of ADONAI, and you will do them. And you will not go astray after your heart and after your thoughts after which you go oppressing. Some begin here: [40] Do this so you remember and do all My commandments and be holy for your God. [41] I am ADONAI, your God, Who brought you out from the land of Egypt to be your God. I am ADONAI, your God!” When praying with a minyan, the service leader adds the following; the congregation joins for the word surrounded by asterisks, omitting the identical word at the start of the blessing for liberation. If praying without a minyan, omit this line and begin with the word set off with asterisks at the start of the blessing instead. (Some kiss their tzitziyot at the word אֱמֶת | emet | True.) יהוה אֱלֹהֵיכֶל *אֱמֶת* ADONAI Eloheikhel *emet* ADONAI is your God — it’s *True* The Blessing for Liberation ‏*אֱמֶת* וְיַצִּיב וְנָכוֹן וְקַיָּם וְתָמִים וְנֶאֱמָן וְאָהוּב וְחָבִיב וְנֶחְמָד וְנָעִים וְנוֹרָא וְאַדִּיר וּמְתֻקָּן וּמְקֻבָּל וְטוֹב וְיָפֶה הַדָּבָר הַזֶּה עָלֵֽינוּ לְעוֹלָם וָעֶד׃ אֱמֶת אֱלֹהֵי עוֹלָם חַיֵּֽינוּ צוּר יַעֲקֹב מָגֵן יִשְׁעֵֽנוּ לְדוֹר וָדוֹר הֶא קַיֶּֽמֶה וּשְׁמֶהּ קַיָּם וְכִסְאֶהּ נָכוֹן וְאַחְדוּתֶהּ וֶאֱמוּנָתֶהּ לָעַד קַיֶּֽמֶת׃ וּדְבָרֶֽיהֶ חָיִּים וְקַיָּמִים נֶאֱמָנִים וְנֶחֱמָדִים (Anyone holding tzitziyot kisses and releases them here.) לָעַד וּלְעוֹלְמֵי עוֹלָמִים עַל אִבוֹלֵֽינוּ וְעָלֵֽינוּ עַל בְּנוֹלֵֽינוּ וְעַל דּוֹרוֹתֵֽינוּ וְעַל כׇּל דּוֹרוֹת זֶֽרַע יִשְׂרָאֵל עַבְדּוֹלֵֽיךֶ עַל הָרִאשׁוֹנוֹל וְעַל הָאַחֲרוֹנוֹל דָּבָר טוֹב וְקַיָּם לְעוֹלָם וָעֶד אֱמֶת וֶאֱמוּנָה חֹק וְלֹא יַעֲבֹר׃ אֱמֶת שָׁאַתֶּה הֶא יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ חַיֵּֽינוּ חֵי אִבוֹלֵֽינוּ גּוֹאֶלֵֽנוּ גּוֹאֶֽלֵה אִבוֹלֵֽינוּ יוֹצֶרֵֽנוּ צוּר יְשׁוּעָתֵֽנוּ פּוֹדֶתֵֽנוּ וּמַצִּילֶתֵֽנוּ מֵעוֹלָם שְׁמֶֽךֶ אֵין אֱלֹהֵֽינוּ זוּלָתֶֽךֶ׃ עֶזְרַת אִבוֹלֵֽינוּ אַתֶּה הֶא מֵעוֹלָם מָגֵן וּמוֹשִׁיעֶה לִבְנוֹלֵיהֶל אַחֲרֵיהֶל בְּכׇל דּוֹר וָדוֹר׃ בְּרוּם עוֹלָם מוֹשָׁבֶֽךֶ וּמִשְׁפָּטֶֽיךֶ וְצִדְקָתְךֶ עַד אַפְסֵי אָֽרֶץ׃ אַשְׁרֵי אִשֶּׁה שֶׁיִּשְׁמְעֶה לְמִצְוֺתֶֽיךֶ וְתוֹרָתְךֶ וּדְבָרְךֶ יָשִֽׂימֶה עַל לִבֶּהּ׃ אֱמֶת אַתֶּה הֶא אֶֽדֶן לְעַמֶּֽךֶ וְרוֹעֶת גִּבּוֹרֶה לָרִיב רִיבָל׃ אֱמֶת אַתֶּה הֶא רִאשׁוֹנֶה וְאַתֶּה הֶא אַחֲרוֹנֶה וְמִבַּלְעָדֶֽיךֶ אֵין לָֽנוּ חֵֽלֶק גּוֹאֶֽלֶה וּמוֹשִׁיעֶה׃ מִמִּצְרַֽיִם גְּאַלְתֶּֽנוּ יהוה אֱלֹהֵֽינוּ וּמִבֵּית עֲבָדוֹל פְּדִיתֶֽנוּ כׇּל עֻזָּל נִפַּֽצְתֶּ וְעֻזְּךֶ גִּלִּֽיתֶ וְיָם סוּף בָּקַֽעְתֶּ וְזֵדוֹל עָצַֽרְתֶּ וִידִידוֹל הֶעֱבַֽרְתֶּ וַיָגֵֽנּוּ מַֽיִם אוֹתָל אָחֶד מֵהֶל לֹא נֶעֶזְבֶה׃ עַל זֹאת שִׁבְּחוּ אֲהוּבוֹל וְרוֹמְמוּ אֵל וְנָתְנוּ יְדִידוֹל תְּפִלּוֹת מְנָחוֹת וְתִשְׁבָּחוֹת בְּרָכוֹת וְהוֹדָאוֹת לְפוֹדֶת אֵל חַיֶּת וְקַיֶּֽמֶה רָמֶה וְנִשֵּֽׂאַה גְדוֹלֶה וְנוֹרָאֶה מַשְׁפִּילֶה גֵאוֹל וּמַגְבִּיהֶה שְׁפָלוֹל מוֹצִיאֶה אֲסִירוֹל וּפוֹדֶת עֲנָווֹל וְעוֹזֶֽרֶה דַלּוֹל וְעוֹנֶת לְעַמֶּהּ בְּעֵת שַׁוְּעָל אֵלֶֽיהֶ׃ (Some stand here in preparation for haTəfilah. Some who stand for haTəfilah wait until closer to the end of this blessing to stand.) תְּהִלּוֹת לְאֵל עֶלְיוֹנֶה בְּרוּכֶה הֶא וּמְבֹרֶֽכֶה מֹשֶׁה וּמִרְיָם וּבְנוֹל יִשְׂרָאֵל לְךֶ עָנוּ מִנְחָה בְּשִׂמְחָה רַבָּה וְאָמְרוּ כֻלָּל׃ מִי כָמֹֽכֶה בָּאָֽרֶץ יהוה מִי כָּמֹֽכֶה נֶאְדֶּֽרֶה בַּקֹּֽדֶשׁ נוֹרָאֶה תְהִלֹּת עֹֽשֶׂת פֶּֽלֶא׃ מִנְחָה חֲדָשָׁה שִׁבְּחוּ גְאוּלוֹל לְשִׁמְךֶ עַל שְׂפַת הַיָּם יַֽחַד כֻּלָּל הוֹדוּ וְהִגְאוּ וְאָמְרוּ׃ יהוה יִגְאֶת לְעֹלָם וָעֶד׃ (Some stand here in preparation for haTəfilah. Some pray the conclusion of this blessing collectively so that there is no pause (to respond “Amen!”) between the end of this blessing and the beginning of haTəfilah.) צוּר יִשְׂרָאֵל קֽוּמֶה בְּעֶזְרַת יִשְׂרָאֵל וּפְדֶת כִנְאֻמֶֽךֶ יְהוּדָה וְיִשְׂרָאֵל גֹּאֶלֵֽנוּ יהוה צְבָאוֹת שְׁמֶהּ קְדוֹשֶׁת יִשְׂרָאֵל׃ בְּרוּכֶה אַתֶּה יהוה גָּאֲלֶה יִשְׂרָאֵל׃ *Emet* vəyatziv vənakhon vəqayam vətamim vəne’eman və’ahuv vəḥaviv vəneḥmad vəna’im vənora və’adir umtuqan umqubal vətov vəyafeh hadavar hazeh aléinu lə’olam va’ed. Emet Elohei olam ḥayéinu tzur Ya’aqov magein yish’éinu lədor vador he qayémeh ushmeh qayam vəkhis’eh nakhon və’aḥduteh ve’emunateh la’ad qayémet. Udvaréihe ḥayim vəqayamim ne’emanim vəneḥemadim (Anyone holding tzitziyot kisses and releases them here.) la’ad ul’oləmei olamim al ivoléinu və’aléinu al bənoléinu və’al dorotéinu və’al kol dorot zéra Yisra’eil avdoléikhe al harishonol və’al ha’aḥaronol davar tov vəqayam lə’olam va’ed emet ve’emunah ḥoq vəlo ya’avor. Emet sha’ateh he ADONAI Elohéinu vEilohei ivoléinu ḥayéinu ḥei ivoléinu go’eléinu go’éleih ivoléinu yotzeréinu tzur yəshu’atéinu podetéinu umatziletéinu mei’olam shəmékhe ein Elohéinu zulatékhe. Ezrat ivoléinu ateh he mei’olam magein umoshi’eh livnoleihel aḥareihel bəkhol dor va dor. Bərum olam moshavékhe umishpatéikhe vətzidqatəkhe ad afsei áretz. Ashrei isheh sheyishmə’eh ləmitzvotéikhe vəToratəkhe udvarəkhe yasímeh al libeh. Emet ateh he éden lə’amékhe vəro’et giboreh lariv rival. Emet ateh he rishoneh və’ateh he aḥaroneh vəmibal’adéikhe ein lánu ḥeileq go’éleh umoshi’eh. MiMitzráyim gə’alténu ADONAI Elohéinu umibeit avadol pəditénu kol uzal nipátzte və’uzəkhe gilíte vəYam Suf baqáte vəzeidol atzárte vididol he’evárte vayagéinu mayim otal aḥed meihel lo ne’ezveh. Al zot shibəḥu ahuvol vəroməmu Eil vənatənu yədidol təfilot mənaḥot vətishbaḥot bərakhot vəhoda’ot ləfodet Eil ḥayet vəqayémeh rameh vəniséi’ah gədoleh vənora’eh mashpileh gei’ol umagbiheh shəfalol motzi’et asirol ufodet anavol və’ozéreh dalol və’onet lə’ameh bə’eit shavə’al eiléihe. (Some stand here in preparation for haTəfilah. Some who stand for haTəfilah wait until closer to the end of this blessing to stand.) Təhilot lə’Eil elyoneh bərukheh he umvorékheh Mosheh uMiryam uvnol Yisra’eil ləkheh anu minḥah bəsimḥah rabah və’aməru khulal. Mi khamókhe ba’áretz ADONAI mi kamókhe nedéreh baqódesh nora’eh təhilot óset péle. Minḥah ḥadashah shibəḥu gə’ulol ləshimkhe al səfat hayam yáḥad kulal hodu vəhig’u və’aməru. ADONAI yig’et lə’olam va’ed. (Some stand here in preparation for haTəfilah. Some pray the conclusion of this blessing collectively so that there is no pause (to respond “Amen!”) between the end of this blessing and the beginning of haTəfilah.) Tzur Yisra’eil qúmeh bə’ezrat Yisra’eil ufdet khin’umékhe Yəhudah vəYisra’eil go’eléinu ADONAI tzəva’ot shəmeh qədoshet Yisra’eil. Bərukheh ateh ADONAI ga’aleh Yisra’eil. *True* and irrefutable and established and enduring and integrous and trustworthy and beloved and cherished and lovely and pleasant and awesome and strong and desired and welcome and good and beautiful is this word for us forever and ever! True: The God of eternity is our Life, the Rock of Ya’aqov is the shield of our Liberation. From generation to generation Voi endures and Voix Name endures, and Voix throne is established and Voix unity and Voix trustworthiness always endure. And Voix words live and endure, dependable and desired (Anyone holding tzitziyot kisses and releases them here.) forever and ever and ever, for our forebears and for us, for our children and for our generations and for all the generations of the seed of Yisra’eil, Your servants, on the first and on the last, a good and enduring word forever and ever, a true and trustworthy law that will never pass away. True: That You are Voi, ADONAI, Our God and God of our forebears, our Life and Life of our forebears, our Redeemer and Redeemer of our forebears, our Fashioner, the Rock of our Liberation, our Rescuer and Deliverer — eternal is Your Name! — we have no God besides You. Help of our forebears, You are Voi eternally, shield and liberator for their children after them in every generation after generation. In the heights of the universe is Your abode, and Your judgements and justice go to the ends of Earth. Happy the human who heeds Your commandments and who sets Your Torah and word on their heart! True: You are Voi, Foundation of Your people, and a mighty shepherd to dispute their dispute. True: You are Voi, the First, and You are Voi, the Last, and without You we have no portion, Redeemer, and Liberator. From Mitzráyim You redeemed us, ADONAI, our God, and from the slavehouse You rescued us. All their strength You shattered and Your strength You revealed, and the Reed Sea You split and the wicked You thwarted, and the adored You brought over, and the water hid them and not one of them was left behind. (Psalm 106:11) For this the beloved praised and exalted God and the adored gave prayers, offerings, and praises, blessings and thanks to the Redeemer, God, living and enduring, exalted and elevated, great and awesome, humbling the arrogant and elating the humbled, bringing out the imprisoned and rescuing the meek and helping the poor and answering Voix people in the time of their desperate need of Void. (Some stand here in preparation for haTəfilah. Some who stand for haTəfilah wait until closer to the end of this blessing to stand.) Lauds to God, the highest! Blessed is Voi and to be blessed! Mosheh and Miryam and the children of Yisra’eil sent up an offering to You in abounding joy and they all prayed: “Who is like You on earth, ADONAI? Who is like you, splendid with holiness, awesome in praise, doing marvels? (Shəmot 15:11) With a new offering the redeemed ones praised Your name on the lip of the sea. Together they all thanked and exalted You and prayed: “ADONAI will be exalted forever and ever!” (Shəmot 15:18) (Some stand here in preparation for haTəfilah. Some pray the conclusion of this blessing collectively so that there is no pause (to respond “Amen!”) between the end of this blessing and the beginning of haTəfilah.) Rock of Yisra’eil, arise for the help of Yisra’eil! And rescue — as in Your revelation! — Yəhudah and Yisra’eil! Our Redeemer, multitudinous ADONAI is Your Name, Holy one of Yisra’eil. Blessed are You, ADONAI, Who redeemed Yisra’eil. On Hoshana Rabah, continue with HaTəfilah for Hoshana Rabah (line 20,271). On a Festival, including a Festival that falls on Shabbat, continue with HaTəfilah for Festivals (line 6,559). At all other times, continue below. HaTəfilah for Shabbat Morning An alternative version of this central sequence of blessings can be found in Appendix A (line 30,853). If praying without a minyan, pray all of haTəfilah individually and then continue with the rest of the service. If praying with a minyan, some pray all of haTəfilah individually and then repeat it collectively before continuing; others pray the first three blessings collectively and then continue individually with the rest of haTəfilah. (Some stand (or continue standing) here; additionally, some take three steps back and then three steps forward before bowing left and right to symbolically leave the material world and enter the Divine Presence. Some also bow where noted, staying bowed until the Divine Name.) Many begin with Psalm 51:17: אֲדָנִי נִסְתָּמַי תִּפְתְּחֶה וְלִבִּי יַגִּיד תְּהִלָּתֶֽךֶ׃ Adani nistamai tiftəḥeh vəlibi yagid təhilatékhe. My Foundation! Open my blocked places and my heart will announce Your praise. 1. Patriarchs and Matriarchs (Some bow here.) בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽנוּ וְאִמּוֹתֵֽנוּ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב אֱלֹהֵי שָׂרָה אֱלֹהֵי רִבְקָה אֱלֹהֵי רָחֵל אֱלֹהֵי לֵאָה אֱלֹהֵי בִּלְהָה וֵאלֹהֵי זִלְפָּה׃ הָאֵל הַגְּדוֹלֶה הַגִּבּוֹרֶה וְהַנּוֹרָאֶה אֵל עֶלְיוֹנֶה גּוֹמֶֽלֶה חֲסָדִים טוֹבִים וְקוֹנֶת הַכׇּל וְזוֹכֶֽרֶה חַסְדֵי אִמּוֹת וְאָבוֹת וּמְבִיאֶה גְּאֻלָּה לִבְנוֹל בְּנוֹלֵיהֶל לְמַֽעַן שְׁמֶהּ בְּאַהֲבָה׃ On Shabbat Shuvah add: זִכְרֹֽנוּ לְחַיִּים מַדֶּה חֲפֵצֶה בַּחַיִּים וְכִתְבֹֽנוּ בְּסֵֽפֶר הַחַיִּים לְמַעַנְךֶ אֱלֹהִים חַיִּים׃ At all times conclude: יוֹצֶֽרֶה עוֹזֶֽרֶה וּמוֹשִׁיעֶה וּמָגֵן׃ (Some bow here.) בְּרוּכֶה אַתֶּה יהוה עֶזְרַת שָׂרָה וּמָגֵן אַבְרָהָם׃ (Some bow here.) Bərukheh ateh SHƏMOTEH Elohéinu vEilohei avotéinu və’imotéinu Elohei Avraham Elohei Yitzḥaq vEilohei Ya’aqov Elohei Sarah Elohei Rivqah Elohei Raḥeil Elohei Lei’ah Elohei Bilhah vEilohei Zilpah. Ha’Eil hagədoleh hagiboreh vəhanora’eh Eil elyoneh goméleh ḥasadim tovim vəqonet hakol vəzokhéreh ḥasdei imot və’avot umvi’eh gə’ulah livnol bənoleihel ləmá’an shəmeh bə’ahavah. On Shabbat Shuvah add: Zikhrónu ləḥayim madeh ḥafeitzeh baḥayim vəkhitvónu bəséifer haḥayim ləma’ankhe Elohim ḥayim. At all times conclude: Yotzéreh ozéreh umoshi’eh umagein. (Some bow here.) Bərukheh ateh SHƏMOTEH ezrat Sarah umagein Avraham. (Some bow here.) Blessed are You, MANY-NAMED ONE, our God and God of our patriarchs and matriarchs: God of Avraham, God of Yitzḥaq, and God of Ya’aqov; God of Sarah, God of Rivqah, God of Raḥeil, God of Lei’ah, God of Bilhah, and God of Zilpah. The great, mighty, and awesome God! God on high! Voi piles up good lovingkindnesses and establishes everything, and Voi remembers the good deeds of our matriarchs and patriarchs and brings redemption to their children’s children for the sake of Voix name, with Love. On Shabbat Shuvah add: Remember us for life, Measurer Who delights in life! And write us in the Book of Life for Your sake, God of Life! At all times conclude: Creator, Helper and Liberator and Shield! (Some bow here.) Blessed are You, MANY-NAMED ONE, Help of Sarah and Shield of Avraham. 2. Divine Might אַתֶּה גִּבּוֹרֶה לְעוֹלָם אֲדָנִי מְחַיֶּת מֵתוֹל אַתֶּה רַבֶּה לְהוֹשִֽׁיעַ׃ Between Shəmini Atzéret and Pésaḥ: מַשִּׁיבֶה הָרֽוּחַ וּמוֹרִידֶה הַגָּֽשֶׁם׃ Between Pésaḥ and Shəmini Atzéret: מוֹרִידֶה הַטָּל׃ At all times continue: מְכַלְכֶּֽלֶה חַיּוֹל בְּחֶֽסֶד מְחַיֶּת מֵתוֹל בְּרַחֲמִים רַבִּים סוֹמֶֽכֶה נוֹפְלוֹל וְרוֹפֵֽאַה חוֹלוֹל וּמַתִּירֶה אַסוּרוֹל וּמְקַיֶּֽמֶה אֱמוּנָתֶהּ לִישֵׁנוֹל עָפָר׃ מִי כָמֽוֹךֶ בַּעֲלֶת גְּבוּרוֹת וּמִי דּֽוֹמֶת לָּךְ גּוֹבֶֽרֶה מְמִיתֶה וּמְחַיֶּת וּמַצְמִיחֶה יְשׁוּעָה׃ On Shabbat Shuvah add: מִי כָמֽוֹךֶ אִב הָרַחֲמִים זוֹכֶֽרֶה יְצוּרוֹלֶֽיהֶ לְחַיִּים בְּרַחֲמִים׃ At all times conclude: וְנֶאֱמֶֽנֶה אַתֶּה לְהַחֲיוֹת מֵתוֹל׃ בְּרוּכֶה אַתֶּה יהוה מְחַיֶּת הַמֵּתוֹל׃ Ateh giboreh lə’olam adani məḥayet meitol ateh rabeh ləhoshí’a. Between Shəmini Atzéret and Pésaḥ: Mashiveh harú’aḥ umorideh hagáshem. Between Pésaḥ and Shəmini Atzéret: Morideh hatal. At all times continue: Məkhalkéleh ḥayol bəḥésed məḥayet meitol bəraḥamim rabim somékheh nofəlol vəroféiah ḥolol umatireh asurol umqayémeh emunateh lisheinol afar. Mi khamókhe ba’alet gəvurot umi dómet lakh govéreh məmiteh umḥayet umatzmiḥeh yəshu’ah. On Shabbat Shuvah add: Mi khamókhe iv haraḥamim zokhéreh yətzuroléihe ləḥayim bəraḥamim. At all times conclude: Vəne’eméneh ateh ləhaḥayot meitol. Bərukheh ateh SHƏMOTEH məḥayet hameitol. You are powerful forever, my Foundation! Making the dead live, You abound in liberation. Between Shəmini Atzéret and Pésaḥ: Voi makes the wind blow and the rain descend. Between Pésaḥ and Shəmini Atzéret: Voi makes the dew descend. At all times continue: Voi keeps the living going with loyalty, makes the dead live with abounding compassion! Voi shores up those who sink down and heals the sick and releases the imprisoned and keeps Voix faith with those sleeping in dust. Who is like You, most primary Dom! And who can compare to You? The One Who overpowers, causing death and causing life, and making liberation sprout forth. On Shabbat Shuvah add: Who is like You, Quickener of compassion, Who remembers Voix creations for life in compassion! At all times conclude: And You are faithful in making the dead live. Blessed are You, MANY-NAMED ONE, Who makes the dead live. 3. Sanctification of the Name When praying individually, pray this paragraph and then continue with the Sanctification of the Day. During the repetition of haTəfilah, or if praying the first three blessings collectively, omit this paragraph and continue with the Qədushah below (line 14,608) instead. אַתֶּה קְדוֹשֶׁה וְשִׁמְךֶ קָדוֹשׁ וּקְדוֹשׁוֹלֶֽיךֶ בְּכׇל יוֹם יְהַלְלֽוּךֶ סֶּֽלָה׃ On Shabbat Shuvah conclude: בְּרוּכֶה אַתֶּה יהוה הַמַּדֶּה הַקְּדוֹשֶׁה׃ At all other times conclude: בְּרוּכֶה אַתֶּה יהוה הָאֵל הַקְּדוֹשֶׁה׃ Ateh qədosheh vəshimkhe qadosh uqdosholéikhe bəkhol yom yəhaləhúkhe sélah. On Shabbat Shuvah conclude: Bərukheh ateh SHƏMOTEH hamadeh haqədosheh. At all other times conclude: Bərukheh ateh SHƏMOTEH ha’Eil haqədosheh. You are Holy and Your Name is Holy and every day Your holy ones will praise You — selah! On Shabbat Shuvah conclude: Blessed are You, MANY-NAMED ONE, the Holy Measurer. At all other times conclude: Blessed are You, MANY-NAMED ONE, the Holy God. Continue with the Sanctification of the Day (line 14,747). Qədushah for Shaḥarit: During the repetition of haTəfilah, or if praying the first three blessings collectively, include this blessing. (Some stand (or continue standing) here with their feet close together (imitating the stance of the angels described in the prophetic visions quoted in this blessing), rising onto their toes at the points marked by asterisks.) The congregation, followed by the leader: נְקַדֵּשׁ אֶת שִׁמְךֶ בָּעוֹלָם כְּשֵׁם שֶׁמַּקְדִּישׁוֹל אוֹתוֹ בִּשְׁמֵי מָרוֹם כַּכָּתוּב עַל יַד נְבִיאֶֽךֶ׃ וְקָרְאֶה זֶת אֶל־זֶת וְאָמְרֶה The congregation, followed by the leader: ‏*קְדוֹשֶׁה *קְדוֹשֶׁה *קְדוֹשֶׁה יהוה צְבָאוֹת מְלֹא כׇל־הָאָֽרֶץ כְּבוֹדֶהּ׃ אָז בְּקוֹל רַֽעַשׁ גָּדוֹל אַדִּיר וְחָזָק מַשְׁמִיעוֹל קוֹל מִתְנַשְּׂאוֹל לְעֻמַּת שְׂרָפוֹל לְעֻמָּתָל בָּרוּךְ יֹאמֵֽרוֹל׃ The congregation, followed by the leader: ‏*בָּרוּךְ כְּבוֹד־יהוה מִמְּקוֹמֶהּ׃ מִמְּקוֹמְךֶ חַיֵּֽינוּ תוֹפִֽיעֶה וְתִפְנֶת אֵלֵֽינוּ כִּי מְחַכּוֹל אֲנַֽחְנוּ לָךְ׃ מָתַי תִּפְנֶת אֶל־עוֹלָם׃ בְּקָרוֹב בְּיָמֵֽינוּ לְעוֹלָם וָעֶד תִּשְׁכְּנֶה׃ תִּתְגַּדְּלֶה וְתִתְקַדְּשֶׁה בְּתוֹךְ יְרוּשָׁלַֽיִם עִירךֶ וּבְכׇל מָקוֹם שֶׁשּׁוֹכֵן עַמְּךֶ לְדוֹר וָדוֹר וּלְנֵֽצַח נְצָחִים׃ וְלִבֵּֽנוּ יֵדַע אֶת־תּוֹרַתֶֽךֶ כַּדָּבָר הָאָמוּר בְּשִׁירֵי עֻזֶּֽךֶ עַל יְדֵי דָוִד בְּסֵֽפֶר תְּהִלִּים׃ The congregation, followed by the leader: ‏*יִגְאֶת יהוה לְעוֹלָם אֱלֹהֵֽיךָ עַמִּי לְדֹר וָדֹר הַלְלוּיָהּ׃ The leader concludes: לְדוֹר וָדוֹר נַגִיד גׇּדְלֶֽךֶ וּלְנֵֽצַח נְצָחִים קְדוּשָּׁתְךֶ נַקְדִּישׁ וְשִׁבְחֲךֶ אֱלֹהֵֽינוּ מִמֶּֽנוּ לֹא יָמוּשׁ לְעוֹלָם וָעֶד כִּי אֵל מוֹפֶֽתֶה גְּדוֹלֶה וּקְדוֹשֶׁה אָֽתֶּה׃ On Shabbat Shuvah conclude: בְּרוּכֶה אַתֶּה יהוה הַמַּדֶּה הַקְּדוֹשֶׁה׃ At all other times conclude: בְּרוּכֶה אַתֶּה יהוה הָאֵל הַקְּדוֹשֶׁה׃ The congregation, followed by the leader: Nəqadeish et shimkhe ba’olam kəsheim shemaqdishol oto bishmei marom kakatuv al yad nəvi’ékhe. Vəqarə’eh zet el zet və’aməreh The congregation, followed by the leader: *Qədosheh *qədosheh *qədosheh SHƏMOTEH tzəva’ot məlo khol ha’áretz kəvodeh. Az bəqol rá’ash gadol adir vəḥazaq mashmi’ol qol mitnasə’ol lə’umat sərafol lə’umatal barukh yoméirol. The congregation, followed by the leader: *Barukh kəvod SHƏMOTEH miməqomeh. Miməqoməkhe ḥayéinu tofí’eh vətifnet eiléinu ki məḥakol anáḥnu lakh. Matai tifnet el olam. Bəqarov bəyaméinu le’olam va’ed tishkəneh. Titgadəleh vətitqadəsheh bətokh Yərushaláyim irkhe uvkhol maqom sheshokhein aməkhe lədor vador ulnéitzaḥ nətzaḥim. Vəlibéinu yeida et toratékhe kadavar ha’amur bəshirei uzékhe al yədei David bəSéifer Təhilim. The congregation, followed by the leader: *Yig’et SHƏMOTEH lə’olam Elohéikha ami lədor vador haləluyah. The leader concludes: Lədor vador nagid godlékhe ulnéitzaḥ nətzaḥim qədushatékhe naqdish vəshivḥakhe Elohéinu miménu lo yamush le’olam va’ed ki Eil moféteh gədoleh uqdosheh áteh. On Shabbat Shuvah conclude: Bərukheh ateh SHƏMOTEH hamadeh haqədosheh. At all other times conclude: Bərukheh ateh SHƏMOTEH ha’Eil haqədosheh. The congregation, followed by the leader: We will make Your name Holy in the world as they make it Holy in Heaven above, as was written by the hand of Your prophet: “And each [angel] called out to the others and said, The congregation, followed by the leader: ‘*Holy, *Holy, *Holy is the MANY-NAMED ONE of hosts! The fullness of all the Earth is Voix glory!’” (Yəshayáhu 6:3) Then with their voice — a mighty, glorious, and strong noise — they make their voice heard and raise themselves opposite the serafs; opposite the serafs, they will thunder “Blessed!”: The congregation, followed by the leader: “*Blessed is the Glory of the MANY-NAMED ONE from Voix place!” (Yəḥezqeil 3:12) From Your place, our Life, appear! And turn towards us, for we are waiting for you. When will You turn towards the world? Soon and in our days may you dwell here forever! You will be magnified and sanctified in the heart of Yərushaláyim, Your city, and in every place in which Your people dwell, from generation to generation and for eternity of eternities. And our hearts will know Your teaching according to the line recorded in the psalms of Your strength by the hands of David, in the Book of Praises: The congregation, followed by the leader: “*May the MANY-NAMED ONE be exalted forever! Your God, my people, from generation to generation. Praise YAH!” (Psalm 146:10) The leader concludes: From generation to generation we will bring news of Your greatness, and for eternity of eternities we’ll make Holy Your Holiness, and Your praise, our God, won’t depart from us, not ever. For, God, a great and Holy miracle are You! On Shabbat Shuvah conclude: Blessed are You, MANY-NAMED ONE, the Holy Measurer. At all other times conclude: Blessed are You, MANY-NAMED ONE, the Holy God. Continue with the Sanctification of the Day. (In many communities, if haTəfilah is being repeated, members of the congregation who have been standing sit for the rest of the blessings.) 4. Sanctification of the Day יִשְׂמַח מֹשֶׁה בְּמַתְּנַת חֶלְקוֹ כִּי עֶֽבֶד נֶאֱמָן קָרָֽאתֶ לּוֹ כְּלִיל תִּפְאֶֽרֶת בְּרֹאשׁוֹ נָתַֽתֶּ לּוֹ בְּעׇמְדוֹ לְפָנֶֽיךֶ עַל הַר סִינַי וּשְׁנֵי לוּחוֹת אֲבָנִים הוֹרִיד בְּיָדוֹ וְכָתוּב בָּהֶם שְׁמִירַת שַׁבָּת וְכֵן כָּתוּב בְּתוֹרָתֶֽךֶ׃ וְשָׁמְר֥וּ בְנוֹל־יִשְׂרָאֵ֖ל אֶת־הַשַּׁבָּ֑ת לַעֲשׂ֧וֹת אֶת־הַשַּׁבָּ֛ת לְדֹרֹתָ֖ל בְּרִ֥ית עוֹלָֽם׃ בֵּינִ֗י וּבֵין֙ בְּנ֣וֹל יִשְׂרָאֵ֔ל א֥וֹת הִ֖יא לְעוֹלָ֑ם כִּי־שֵׁ֣שֶׁת יָמִ֗ים עָשְׂתֶ֤ה יְהֹוָה֙ אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֔רֶץ וּבַיוֹם֙ הַשְּׁבִיעִ֔י שָׁבְתֶ֖ה וַיִּנָּפְשֶֽׁה׃ Some omit the following three lines and continue with “כִּי לְיִשְׂרָאֵל עַמְּךֶ...‏” instead. וְלֹא נְתַתֶּֽהוּ יהוה אֱלֹהֵֽינוּ לְגוֹיֵי הָאֲרָצוֹת וְלֹא הִנְחַלְתֶּֽהוּ חַיֵּֽינוּ לְשֶׁלֹּא עוֹבְדוֹלֶֽיךֶ וְגַם בִּמְנוּחָתוֹ רַק אֲנַֽחְנוּ נִשְׁכֹּן כִּי לְיִשְׂרָאֵל עַמְּךֶ נְתַתֶּֽהוּ בְּאַהֲבָה לְזֶֽרַע יַעֲקֹב אֲשֶׁר בְּךֶ בָּחָֽרוּ׃ עַם מְקַדְּשׁוֹל שְׁבִיעִי כֻּלָּל יִשְׂבְּעוֹל וְיִתְעַנְּגוֹל מִטּוּבֶֽךֶ וּבַשְּׁבִיעִי רָצִֽיתֶ בּוֹ וְקִדַּשְׁתֶּֽהוּ חֶמְדַּת יָמִים אוֹתוֹ קָרָֽאתֶ זֵֽכֶר לְמַעֲשֵׂה בְרֵאשִׁית׃ אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ רְצֶת בִּמְנוּחָתֵֽנוּ קַדְּשֹֽׁנוּ בְּמִצְוֺתֶֽיךֶ וּתְּנֶה חֶלְקֵֽנוּ בְּתוֹרָתֶֽךֶ שַׂבְּעֹֽנוּ מִטּוּבֶֽךֶ וְשַׂמְּחֹֽנוּ בִּישׁוּעָתֶֽךֶ׃ וְטַהֲרֶה לִבֵּֽנוּ לְעׇבְדְּךֶ בֶּאֱמֶת וְהַנְחִילֹֽנוּ יהוה אֱלֹהֵֽינוּ בְּאַהֲבָה וּבְרָצוֹן שַׁבַּת קׇדְשֶֽׁךֶ וְיָנֽוּחוֹל בָהּ יִשְׂרָאֵל מְקַדְּשׁוֹל שְׁמֶֽךֶ׃ בְּרוּכֶה אַתֶּה יהוה מְקַדֶּֽשֶׁה הַשַּׁבָּת׃ Yismaḥ Mosheh bəmatənat ḥelqo ki éved ne’eman qaráte lo kəlil tif’éret bərosho natáte lo bə’omdo ləfanéikhe al har Sinai ushnei luḥot avanim horid bəyado vəkhatuv bahem shəmirat Shabat vəkhein katuv bəToratékhe. Vəshaməru vənol Yisra’eil et haShabat la’asot et haShabat lədorotal bərit olam. Beini uvein bənol Yisra’eil ot hi lə’olam ki shéishet yamim asəteh SHƏMOTEH et hashamáyim və’et ha’áretz uvayom hashəvi’i shavəteh vayinafəsheh. Some omit the following three lines and continue with “ki ləYisra’eil aməkhe...” instead. Vəlo nətatéhu SHƏMOTEH Elohéinu ləgoyei ha’aratzot vəlo hinḥaltéhu ləshelo ovədoléikhe vəgam bimnuḥato raq anáḥnu nishkon ki ləYisra’eil aməkhe natatéhu bə’ahavah ləzéra Ya’aqov asher bəkhe baḥáru. Am məqadəshol shəvi’i kulal yisbə’ol vəyit’anəgol mituvékhe uvashəvi’i ratzíte bo vəqidashtéhu ḥemdat yamin oto qaráte zéikher ləma’aseih vəreishit. Elohéinu vEilohei ivoléinu rətzet bimnuḥatéinu qadəshónu bəmitzvotéikhe utəneh ḥelqéinu bəToratéikhe sabə’ónu mituvékhe vəsaməḥónu bishu’atékhe. vətahareh libéinu lə’ovdəkhe be’emet vəhanḥilónu SHƏMOTEH Elohéinu bə’ahavah uvratzon Shabat qodshékhe vəyanúkhol vah Yisra’eil məqadəshol shəmékhe. Bərukheh ateh SHƏMOTEH məqadésheh haShabat. Let Mosheh rejoice in his lot, for You called him a servant who wavers not. About his head a splendid circlet You did knot when he stood before You on Mount Sinai, and two stone tablets down in his hands he brought. And guarding Shabbat was written on them, and so it is written in Your Torah: “And the Children of Yisra’eil will observe Shabbat, making Shabbat, for all their generations, an eternal Covenant. Between Me and between the Children of Yisra’eil, she is a sign forever!” For in six days did the MANY-NAMED ONE make the heavens and the earth, and on the seventh day, Voi rested and was refreshed. (Shəmot 31:16–17) Some omit the following three lines and continue with “Indeed You gave it...” instead. And You did not give it, MANY-NAMED ONE, our God, to all the nations of the lands, nor did You bequeath it, our Life, to those who do not worship You. Yes, in its rest only we will dwell! Indeed you gave it to Yisra’eil, Your people, in love, to the seed of Ya’aqov who chose You, a nation that sanctifies the seventh day. All of them will be sated and delighted by Your goodness and by the seventh day — You wanted and sanctified it; the most cherished of days You called it, a remembrance of the Work of creation. Our God and God of our forebears, want our rest! Make us Holy with Your mitzvot! And grant our portion in Your Torah! Sate us from Your goodness! And make us glad with Your liberation! And purify our hearts to serve You with truth, and let us inherit, MANY-NAMED ONE, our God, with love and with favor, Your Holy Shabbat. And in her may Yisra’eil rest, who make Your name Holy. Blessed are You, MANY-NAMED ONE, Who makes Shabbat Holy. 5. Service רְצֶת יהוה אֱלֹהֵֽינוּ בְּעַמְּךֶ יְשְׂרָאֵל וּבִתְפִלָּתָל וְהָשִֽׁיבֶה אֶת צִדְקָתְךֶ לַחֲדַר לִבֵּֽנוּ וְחַסְדֵי יִשְׂרָאֵל וּתְפִלָּתָל בְּאַהֲבָה תְקַבְּלֶה בְּרָצוֹן וּתְהִי לְרָצוֹן תָּמִיד עֲבוֹדַת יִשְׂרָאֵל עַמֶּֽךֶ׃ On Ḥol haMo’eid or Rosh Ḥódesh add: אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ יַעֲלֶה וְיָבֹא וְיַגִּֽיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע וְיִפָּקֵד וְיִזָּכֵר זִכְרוֹנֵֽנוּ וּפִקְדוֹנֵֽנוּ וְזִכְרוֹן אִבוֹלֵֽינוּ וְזִכְרוֹן הָעוֹלָם הַטּוֹב שֶׁחָלַֽמְנוּ וְזִכְרוֹן יְרוּשָׁלַֽיִם עִיר קׇדְשֶֽׁךֶ וְזִכְרוֹן כׇל עַמְּךֶ בֵּית יִשְׂרָאֵל לְפָנֶֽיךֶ לִפְלֵיטָה לְטוֹבָה לְחֵן וּלְחֶֽסֶד וּלְרַחֲמִים לְחֵיִּים וּלְשָׁלוֹם On Rosh Ḥódesh: בְּיוֹם רֹאשׁ הַחֹֽדֶשׂ הַזֶּה׃ On Pésaḥ: בְּיוֹם חַג הַמַּצּוֹת הַזֶּה׃ On Sukot: בְּיוֹם חַג הַסֻּכּוֹת הַזֶּה׃ On all festivals and new moons continue: זִכְרֹֽנוּ יהוה אֱלָהֵֽנוּ בּוֹ לְטוֹבָה וּפִקְדֹֽנוּ בוֹ לִבְרָכָה וְהוֹשִׁיעֹֽנוּ בוֹ לְחַיִּים׃ וּבִדְבַר יְשׁוּעָה וְרַחֲמִים חֽוּסֶה וְחׇנֹּֽנוּ רַחֲמֶה עָלֵֽינוּ וְהוֹשִׁיעֹֽנוּ כִּי אֵלֶֽיךֶ חַיֵּֽינוּ כִּי אֵל שׁוֹמֶֽרֶה חַנּוּנֶה וְרַחוּמֶה אָֽתֶּה׃ At all times continue: וְתָבִיא עֲבוֹדַת חַיֵּֽינוּ אֶת קׇדְשְׁךֶ בָּעוֹלָם׃ בְּרוּכֶה אַתֶּה יהוה הַמְּמַלֵּֽאַה אֶת הָעוֹלָם בִּקְדוּשָּׁה׃ Rətzet SHƏMOTEH Elohéinu bə’aməkhe Yisra’eil uvitfilatal vəhashíveh et tzidqatəkhe laḥadar libéinu vəḥasdei Yisra’eil utfilatal bə’ahavah təqabəleh bəratzon uthi ləratzon tamid avodat Yisra’eil amékhe. On Ḥol haMo’eid or Rosh Ḥódesh add: Elohéinu vEilohei ivoléinu ya’aleh vəyavo vəyagí’a vəyeira’eh vəyeiratzeh vəyishama vəyipaqeid vəyizakheir zikhronéinu ufiqdonéinu vəzikhron ivoléinu vəzikhron ha’olam hatov sheḥalámnu vəzikhron Yərushaláyim ir qodshékhe vəzikhron kol aməkhe beit Yisra’eil ləfanéikhe lifleitah lətovah ləḥein ulḥésed ulraḥamim ləḥayim uləshalom On Rosh Ḥódesh: bəyom Rosh haḤódesh hazeh. On Pésaḥ: bəyom Ḥag haMatzot hazeh. On Sukot: bəyom Ḥag haSukot hazeh. On all festivals and new moons continue: Zikhrónu SHƏMOTEH Elohéinu bo lətovah ufiqdónu vo livrakhah vəhoshiónu vo ləḥayim. Uvidvar yəshu’ah vəraḥamim ḥúseh vəḥonónu raḥameh aléinu vəhoshi’ónu ki eiléikhe ḥayéinu ki Eil shoméreh ḥanuneh vəraḥumeh áteh. At all times continue: Vətavi avodat ḥayéinu et qodshəkhe ba’olam. Bərukheh ateh SHƏMOTEH haməmaléi’ah et ha’olam biqdushah. Want, MANY-NAMED ONE, our God, Your people, Yisra’eil, as well as their prayer, and return Your righteousness to the inner sanctum of our heart. And the good deeds of Yisra’eil and their prayer You will accept with love and favor, and may eternally favored be the service of Yisra’eil, Your people. On Ḥol haMo’eid or Rosh Ḥódesh add: Our God and God of our forebears, may there arise and arrive and reach and be seen and be wanted and be attended to and be counted and be remembered the memory of us and our surety, and the memory of our forebears, and the memory of the good world we dreamed of, and the memory of Yərushaláyim, the city of Your Holiness, and the memory of all Your people, the House of Yisra’eil, before You for refuge, for goodness, for grace and for lovingkindness and for compassion and for life and for peace On Rosh Ḥódesh: on this day of the New Month. On Pésaḥ: on this day of the Festival of Matzot. On Sukot: on this day of the Festival of Sukot. On all festivals and new moons continue: Remember us on it, MANY-NAMED ONE, our God, for goodness, and take stock of us on it for blessing and liberate us on it for life. And with a word of liberation and compassion spare and be gracious to us, have compassion for us and liberate us. For our lives are turned towards You, for a guarding God, merciful and compassionate, are You! At all times continue: And may the service of our lives bring Your Holiness into the world. Blessed are You, MANY-NAMED ONE, Who fills the world with Holiness. 6. Gratitude (Some bow here.) מוֹדוֹל אֲנַֽחְנוּ לָךְ שֶׁאַתֶּה הֶא יהוה אֱלָהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ לְעוֹלָם וָעֶד׃ צוּר חַיֵּֽינוּ מָגֵן יִשְׁעֵֽנוּ אַתֶּה הֶא לְדוֹר וָדוֹר׃ נוֹדֶה לְּךֶ וּנְסַפֵּר תְּהִלָּתֶֽךֶ עַל חַיֵּֽינוּ הַמְּסוּרִים בְּיָדֶֽךֶ וְעַל נִשְׁמוֹתֵֽינוּ הַפְּקוּדוֹת לָךְ וְעַל נִסֶּֽיךֶ שֶׁבְּכׇל יוֹם עִמָּֽנוּ וְעַל נִפְלְאוֹתֶֽיךֶ וְטוֹבוֹתֶֽיךֶ שֶׁבְּכׇל עֵת עֶֽרֶב וָבֹֽקֶר וְצׇהֳרָֽיִם׃ הַטּוֹבֶה כִּי לֹא כָלוּ רַחֲמֶֽיךֶ הַמְרַחֶֽמֶה כִּי לֹא תַֽמּוּ חֲסָדֶֽיךֶ מֵעוֹלָם קִוִּֽינוּ לָךְ׃ During the repetition of haTəfilah, some pray this paragraph individually while the leader prays the paragraph above. (Some lean forward in their seats from the beginning of this paragraph until the Divine Name.) מוֹדוֹל אֲנַֽחְנוּ לָךְ שָׁאַתֶּה הֶא יהוה אֶלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ אֱלֹהֵי יִשְׂרָאֵל יוֹצֶרֵֽנוּ יוֹצֶֽרֵה בְּרֵאשִׁית׃ בְּרָכוֹת וְהוֹדָאוֹת לְשִׁמְךֶ הַגָּדוֹל וְהַקָּדוֹשׁ עַל שֶׁהֶחֱיִיתֶֽנוּ וְקִיַּמְתֶּֽנוּ׃ כֵּן תְּחַיֹּֽנוּ וּתְקַיְּמֹֽנוּ וְתוֹבִֽילֶה כַּוָּנוֹתֵֽינוּ לְמִצְוֺת קׇדְשֶֽׁךֶ לִשְׁמֹר חֻקֶּֽיךֶ וְלַעֲשׂוֹת רְצוֹנֶֽךֶ וּלְעׇבְדְּךֶ בְּלֵבָב שָׁלֵם עַל שֶׁאֲנַֽחְנוּ מוֹדוֹל לָךְ׃ בְּרוּכֶה אֵל הַהוֹדָאוֹת׃ Continue with the repetition of haTəfilah below. On Ḥanukah add: עַל הַנִּסִּים וְעַל הַפֻּרְקָן וְעַל הַגְּבוּרוֹת וְעַל הַתְּשׁוּעוֹת וְעַל הַמִּלְחָמוֹת שֶׁעָשִֽׂיתֶ לְאִבוֹלֵֽינוּ בַּיָּמִים הָהֵם וּבַזְּמַן הַזֶּה׃ בִּימֵי מַתִּתְיָֽהוּ בֶּן יוֹחָנָן כֹּהֵן גָּדוֹל חַשְׁמוֹנַאי וּבָנָיו כְּשֶׁעָמְדָה מַלְכוּת יָוָן הָרְשָׁעָה עַל עַמְּךֶ יִשְׂרָאֵל לְהַשְׁכִּיחָל תּוֹרָתֶֽךֶ וּלְהַעֲבִירָל מֵחֻקֵּי רְצוֹנֶֽךֶ וְאַתֶּה בְּרַחֲמֶֽיךֶ הָרַבִּים עָמַֽדְתֶּ לָהֶל בְּעֵת צָרָתָל רַֽבְתֶּ אֶת רִיבָל דַּֽנְתֶּ אֶת דִּינָל נָקַֽמְתֶּ אֶת נִקְמָתָל מָסַֽרְתֶּ גִּבּוֹרוֹל בְּיַד חַלָּשׁוֹל וְרַבּוֹל בְּיַד מְעַטּוֹל וְאַכְזָרִיּוֹל בְּיַד חַנּוּנוֹל וּרְשָׁעוֹל בְּיַד צַדִּיקוֹל וְזֵדוֹל בְּיַד עוֹסְקוֹל תוֹרָתֶֽךֶ וּלְךֶ עָשִֽׂיתֶ שֵׁם גָּדוֹל וְקָדוֹשׁ בְּעוֹלָמֶֽךֶ וּלְעַמְּךֶ יִשְׂרָאֵל עָשִֽׂיתֶ תְּשׁוּעָה גְדוֹלָה וּפֻרְקָן כְּהַיּוֹם הַזֶּה׃ וְאַחַר כֵּן בָּֽאוּ בְנוֹלֵֽיךֶ לִדְבִיר בֵּיתֶֽךֶ וּפִנּוּ אֶת הֵיכָלֶֽךֶ וְטִהֲרוּ אֶת מִקְדָּשֶֽׁךֶ וְהִדְלִֽיקוּ נֵרוֹת בְּחַצְרוֹת קׇדְשֶֽׁךֶ וְקָבְעוּ שְׁמוֹנַת יְמֵי חֲנֻכָּה אֵֽלּוּ לְהוֹדוֹת וּלְהַלֵּל לְשִׁמְךֶ הַגָּדוֹל׃ At all times continue: וְעַל כֻּלָּם יִתְבָּרַךְ וְיִתְרוֹמַם שִׁמְךֶ חַיֵּֽינוּ תָּמִיד לְעוֹלָם וָעֶד׃ On Shabbat Shuvah add: וְכִתְבֶה לְחַיִּים טוֹבִים כׇּל בְּנוֹל בְּרִיתֶֽךֶ׃ At all times conclude: וְכׇל חַיּוֹלֵֽיךֶ יוֹדֽוּךֶ סֶּֽלָה וִיהַלְלוֹל אֶת שִׁמְךֶ בֶּאֱמֶת הַאֵל יְשׁוּעָתֵֽנוּ וְעֶזְרָתֵֽנוּ סֶֽלָה׃ (Some bow here.) בְּרוּכֶה אַתֶּה יהוה הַטּוֹבֶה שִׁמְךֶ וּלְךֶ נָאֶת לְהוֹדוֹת׃ (Some bow here.) Modol anáḥnu lakh she’ateh he SHƏMOTEH Elohéinu vEilohei ivoléinu lə’olam va’ed. Tzur ḥayéinu magein yish’éinu ateh he lədor vador. Nodeh ləkhe unsapeir təhilatékhe al ḥayéinu haməsurim bəyadékhe və’al nishmotéinu hapəqudot lakh və’al niséikhe shebəkhol yom imánu və’al niflə’otéikhe vətovotéikhe shebəkhol eit érev vavóker vətzohoráyim. Hatoveh ki lo khalu raḥaméikhe hamraḥémeh ki lo támu ḥasadéikde mei’olam qivínu lakh. During the repetition of haTəfilah, some pray this paragraph individually while the leader prays the paragraph above. (Some lean forward in their seats from the beginning of this paragraph until the Divine Name.) Modol anáḥnu lakh sha’ateh he SHƏMOTEH Elohéinu vEilohei ivoléinu Elohei Yisra’eil yotzeréinu yotzéreih bəreishit. Bərakhot vəhoda’ot ləshimkhe hagadol vəhaqadosh al sheheḥeyiténu vəqiyamténu. Kein təḥayónu utqayəmónu vətovíleh kavanotéinu ləmitzvot qodshékhe lishmor ḥuqéikhe vəla’asot rətzonékhe ul’ovdəkhe bəleivav shaleim. al she’anáḥnu modol lakh. Bərukheh Eil hahoda’ot. Continue with the repetition of haTəfilah below. On Ḥanukah add: Al hanisim və’al hapurqan və’al hagəvurot və’al hatəshu’ot və’al hamilḥamot sheasíte lə’ivoléinu bayamim haheim uvazəman hazeh. Bimei Matityáhu ben Yoḥanan kohein gadol Ḥashmonai uvanav kəshe’amədah malkhut Yavan harəsha’ah al aməkhe Yisra’eil ləhashkiḥal Toratékhe ulha’aviral meiḥuqei rətzonékhe və’ateh bəraḥaméikhe harabim amádte lahel bə’eit tzaratal rávte et rival dánte et dinal naqámte et niqmatal masárte giborol bəyad ḥalashol vərabol bəyad mə’atol və’akhzariyol bəyad ḥanunol ursha’ol bəyad tzadiqol vəzeidol bəyad osəqol Toratékhe uləkhe asíte sheim gadol vəqadosh bə’olamékhe ulaməkhe Yisra’eil asíte təshu’ah gədolah ufurqan kəhayom hazeh. Və’aḥar kein bá’u vənoléikhe lidvir beitékhe ufinu et heikhalékhe vətiharu et miqdashékhe vəhidlíqu neirot bəḥatzrot qodshékhe vəqavə’u shəmonat yamei Ḥanukah éilu ləhodot ulhaleil ləshimkhe hagadol. At all times continue: Və’al kulam yitbarakh vəyitromam shimkhe ḥayéinu tamid lə’olam va’ed. On Shabbat Shuvah add: Vəkhitveh ləḥayim tovim kol bənol bəritékhe. At all times conclude: Vəkhol ḥayoléikhe yodúkhe sélah vihaləlol et shimkhe be’emet ha’Eil yəshu’atéinu və’ezratéinu sélah. (Some bow here.) Bərukheh ateh SHƏMOTEH hatoveh shimkhe ulkhe na’et ləhodot. (Some bow here.) We thank You, since You are Voi, the MANY-NAMED ONE, our God and God of our forebears forever and ever. The Rock of our lives, the Shield of our liberation, You are Voi from generation to generation. We thank You! We recount Your praise for our lives entrusted into Your hand and for our souls deposited with You and for Your miracles that are with us every day and for Your wonders and good things which are at every time, evening and morning and noon. The Good One! For Your compassion is never finished. The Compassionate One! For Your lovingkindness is never complete. Without limit we put our hope in You. During the repetition of haTəfilah, some pray this paragraph individually while the leader prays the paragraph above. (Some lean forward in their seats from the beginning of this paragraph until the Divine Name.) We thank You, since You are Voi, the MANY-NAMED ONE, our God and God of our forebears, God of Yisra’eil, our Fashioner, Fashioner of creation. Blessings and thanks to Your great and Holy Name because You have made us live and preserved us! Thus may You make us live and preserve us and lead our intentions to Your Holy commandments, to guard Your laws, and to do Your will and to serve You with a whole heart because we thank You. Blessed is the God of thanks! Continue with the repetition of haTəfilah below. On Ḥanukah add: We thank you for the miracles and for the deliverance and for the mighty deeds and for the liberation and for the battles You did for our forebears in those days and in this season. In the days of Matityáhu ben Yoḥanan, Ḥashmonian High Priest, and his sons, when a wicked Hellenistic government arose over Your people, Yisra’eil, to make them forget Your Torah and transgress the laws of Your will, and You, in Your abundant compassion, stood by them in the time of their travail. You contended their contest, You judged their judgement, You avenged their vengeance, You delivered the mighty into the hand of the weak and the many into the hand of few and the cruel into the hand of the kind and the wicked into the hand of the just and the malevolent into the hand of those engaged with Your Torah. And You made a Great and Holy Name for Yourself in Your world, and You made great liberation and deliverance for Your people, Yisra’eil, to this very day. And later, Your children entered the inner sanctum of Your House and cleaned Your Temple and purified Your Sanctuary and lit the lamps in the courtyards of Your Holiness and set aside these eight days of Ḥanukah to thank and praise Your great Name. At all times continue: And for all these things may Your Name be blessed and exalted, our Life, always, forever and ever. On Shabbat Shuvah add: And write for good life all the children of Your covenant. At all times conclude: And all Your living things will thank You — selah! — and praise Your name in Truth, God of our liberation and our hope — selah! (Some bow here.) Blessed are You, MANY-NAMED ONE; Your Name is “The Good One” and to You it is fitting to give thanks. 7. Peace The Threefold Blessing may be added here. In some communities, it is only done during the repetition of haTəfilah, with the leader praying each line and the congregation responding in turn; in others, the entire congregation prays this blessing collectively even when haTəfilah is not repeated. When not praying the Threefold Blessing, continue where noted below (line 15,240). Leader: אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ בָּרְכֹֽנוּ בַּבְּרָכָה הַמְשֻׁלֶּֽשֶׁת בַּתּוֹרָה הַכְּתוּבָה עַל יְדֵי מֹשֶׁה עַבְדֶּֽךֶ הָאֲמוּרָה מִפִּי אַהֲרֹן וּבָנָיו כֹּהֲנֵי עַם קְדוֹשֶֽׁךֶ כָּאָמוּר׃ יְבָרְכֹֽךֶ יהוה וְיִשְׁמְרֹֽךֶ׃ Congregation: כֵּן יְהִי רָצוֹן׃ Leader: יָאֵֽרֶה יהוה פָּנֶֽיהֶ אֵלֶֽיךֶ וִיחֻנֹּֽךֶּ׃ Congregation: כֵּן יְהִי רָצוֹן׃ Leader: יִשְּׂאֶה יהוה פָּנֶֽיהֶ אֵלֶֽיךֶ וְיָשֵֽׂמֶה לְךֶ שָׁלוֹם׃ Congregation: כֵּן יְהִי רָצוֹן׃ Leader: Elohéinu vEilohei ivoléinu barəkhónu babərakhah hamshuléshet baTorah hakətuvah al yədei Mosheh avdékhe ha’amurah mipi Aharon uvanav kohanei am qədoshékhe ka’amur. Yəvarəkhókhe SHƏMOTEH vəyishmərókhe. Congregation: Kein yəhi ratzon. Leader: Ya’éireh SHƏMOTEH panéihe eiléikhe viḥunóke. Congregation: Kein yəhi ratzon. Leader: Yisə’eh SHƏMOTEH panéihe eiléikhe vəyaséimeh ləkhe shalom. Congregation: Kein yəhi ratzon. Leader: Our God and God of our forebears, bless us with the Threefold Blessing in the Torah, the one written by the hands of Mosheh, Your servant, the one uttered by the mouth of Aharon and his sons, the priests of Your Holy people, as it is recorded: May GOD bless you and guard you. Congregation: May it be so! Leader: May GOD shine Voix face towards you, grace you. Congregation: May it be so! Leader: May GOD lift Voix face towards you and give you peace. (BəMidbar 6:24–26) Congregation: May it be so! Continue here, whether or not the Threefold Blessing was just prayed. שִֽׂימֶה שָׁלוֹם טוֹבָה וּבְרָכָה חֵן וָחֶֽסֶד וְרַחֲמִים עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל עַמְּךֶ וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵּבֵל׃ בָּרְכֹֽנוּ אִבֵֽנוּ כֻּלָּֽנוּ כְּאָחֶד בְּצֵל פָּנֶֽיךֶ כִּי בְצֵל פָּנֶֽיךֶ נָתַֽתֶּ לָּֽנוּ יהוה אֱלֹהֵֽינוּ תּוֹרַת חַיִּים וְאַהֲבַת חֶֽסֶד וּצְדָקָה וּבְרָכָה וְרַחֲמִים וְחַיִּים וְשָׁלוֹם׃ וְטוֹב בְּעֵינֶֽיךֶ לְבָרֵךְ אֶת עַמְּךֶ יִשְׂרָאֵל וְאֶת עַם פַּלֶשְׂתִּינָה וְאֶת כׇּל הָעַמִּים בְּכׇל עֵת וּבְכׇל שָׁעָה בִּשְׁלוֹמֶֽךֶ׃ On Shabbat Shuvah conclude: בְּסֵֽפֶר חַיִּים בְּרָכָה וְשָׁלוֹם וּפַרְנָסָה טוֹבָה נִזָּכֵר וְנִכָּתֵב לְפָנֶֽיךֶ אֲנַֽחְנוּ וְכׇל עַמְּךֶ בֵּית יִשְׂרָאֵל לְחַיִּים טוֹבִים וּלְשָׁלוֹם׃ בְּרוּכֶה אַתֶּה יהוה עוֹשֶׂת הַשָּׁלוֹם׃ At all other times conclude: בְּרוּכֶה אַתֶּה יהוה הַמְבָרֶֽכֶה אֶת עַמֶּהּ יִשְׂרָאֵל וְאֶת עַם פַּלֶשְׂתִּינָה וְאֶת כׇּל הָעַמִּים בַּשָּׁלוֹם׃ Símeh shalom tovah uvrakhah ḥein vaḥésed vəraḥamim aléinu və’al kol Yisra’eil aməkhe və’al kol Palestinah və’al kol yoshəvol teiveil. Barəkhónu ivéinu kulánu kə’aḥed bətzeil panéikhe ki vətzeil panéikhe natáte lánu SHƏMOTEH Elohéinu Torat ḥayim və’ahavat ḥésed utzdaqah uvrakhah vəraḥamim vəḥayim vəshalom. Vətov bə’einéikhe ləvareikh et aməkhe Yisra’eil və’et am Palestinah və’et kol ha’amim bəkhol eit uvkhol sha’ah bishlomékhe. On Shabbat Shuvah conclude: Bəséifer ḥayim bərakhah vəshalom ufarnasah tovah nizakheir vənikateiv ləfaneikhe anáḥnu vəkhol aməkhe beit Yisra’eil ləḥayim tovim ulshalom. Bərukheh ateh SHƏMOTEH oset hashalom. At all other times conclude: Bərukheh ateh SHƏMOTEH hamvarékheh et ameh Yisra’eil və’et am Palestinah və’et kol ha’amim bashalom. Place peace, goodness, and blessing, grace and lovingkindness and mercy upon us and upon all Yisra’eil, Your people, and upon all Palestine and upon all who dwell on Earth. Bless us, our Quickener, all of us as one, in the shelter of Your face, for in the shelter of Your face, You have given us, MANY-NAMED ONE, our God, a Torah of Life and a love of lovingkindness and Justice and blessing and mercy and life and peace. And it is Good in Your eyes to bless Your people, Yisra’eil, and the people of Palestine and all peoples at every time and at every hour with Your peace. On Shabbat Shuvah conclude: In the Book of Life, Blessing, and Peace and Good Sustenance may we be remembered and inscribed before You, us, and all Your people, the children of Yisra’eil, for good life and for peace. Blessed are You, MANY-NAMED ONE, Who makes peace. At all other times conclude: Blessed are You, MANY-NAMED ONE, Who blesses Voix people, Yisra’eil, and the people of Palestine and all peoples with peace. If praying individually, continue with the Private Prayer. If concluding the repetition, consult the instructions that follow the Private Prayer for the next liturgical unit. Private Prayer Every instance of haTəfilah ends with a chance to address God using your own words. The prayer below was originally put forward in the Babylonian Talmud (Bərakhot 17a) as a model for those who might find the inspiration useful. Over time, however, it has become codified as a formal part of the liturgy. Use these words or the language of your heart, whichever you are more drawn to in this moment. אֱלֹהַי נִצְרֶה מַעֲשַׂי מֵרָע וְשִׂכְלִי מִדִּבְרֵי מִרמָה וְלִמְקַלְלוֹל נַפְשִׁי תִדֹּם וְנַפְשִׁי כֶּעָפָר לַכֹּל תִּהְיֶה׃ פִּתְחֶה לִבִּי בְּתוֹרָתֶֽךֶ וּבְמִצְוֺתֶֽיךֶ תִּרְדּוֹף נַפְשִׁי׃ וְכׇל הַחוֹשְׁבוֹל עָלַי רָעָה מְהֵרָה הָפֵֽרֶה עֲצָתָל וְקַלְקְלֶה מַחֲשַׁבְתָּל׃ עֲשֶׂת לְמַֽעַן שְׁמֶֽךֶ עֲשֶׂת לְמַֽעַן יְמִינֶֽךֶ עֲשֶׂת לְמַֽעַן קְדֻשָּׁתֶֽךֶ עֲשֶׂת לְמַֽעַן תּוֹרָתֶֽךֶ׃ לְמַֽעַן יֵחָלְצוֹל יְדִידוֹלֶֽיךֶ הוֹשִֽׁיעָה יְמִינְךֶ וַעֲנֹֽנִי׃ יִהְיוּ לְרָצוֹן כׇּל אִמְרַי וְהֶגְיוֹן לִבִּי לְפָנֶֽיךֶ יהוה צוּרִי וְגוֹאֶלִי׃ (Some take three steps back then bow left, right, and center to symbolically leave the Divine Presence here.) עֹשֶׂת שָׁלוֹם בִּמְרוֹמֶֽיהֶ הֶא יַעֲשֶׂת שָׁלוֹם עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל אָמֵן׃ Elohai nitzreh ma’asai meira vəsikhli midivrei mirmah vəlimqaləlol nafshi tidom vənafshi ke’afar lakol tihyeh. Pitḥeh libi bəToratékhe uvmitzvotéikhe tirdof nafshi. Vəkhol haḥoshəvol alai ra’ah məheirah hapéireh atzatal vəqalqəleh maḥashavtal. Aset ləmá’an shəmékhe aset ləmá’an yəminékhe aset ləmá’an qədushatékhe aset ləmá’an Toratékhe. Ləmá’an yeiḥalətzol yədidoléikhe hoshí’ah yəminəkhe va’anóni. Yihyu ləratzon kol imrai vəhegyon libi ləfanéikhe SHƏMOTEH tzuri vəgo’eli. (Some take three steps back then bow left, right, and center to symbolically leave the Divine Presence here.) Oset shalom bimroméihe he ya’aset shalom aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol amein. My God, guard my actions from evil and my wit from words of deceit! And my soul will be still before those who curse me, and my soul will be like dust before all. Open my heart with Your Torah and my soul will pursue Your mitzvot. As for all who plan evil against me, swiftly smash their schemes and disrupt their designs! Act for the sake of Your Name; act for the sake of Your right hand; act for the sake of Your Holiness; act for the sake of Your Torah! So that Your beloveds will be safe let Your right hand liberate! And answer me! May all my words be pleasing before you and the meditation of my heart, MANY-NAMED ONE, my Rock and my Rescuer. (Some take three steps back then bow left, right, and center to symbolically leave the Divine Presence here.) The One Who makes peace in Voix heavens, may Voi make peace for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: Amen! If praying with a minyan in a community that repeats haTəfilah, return to the beginning of HaTəfilah for Shabbat Morning (line 14,404). After finishing haTəfilah or the repetition of haTəfilah: On Rosh Ḥódesh, Ḥol haMo’eid, or Ḥanukah, continue with Haleil (line 21,379). If praying with a minyan on any other Shabbat, continue with Qadish Shaleim. Otherwise, continue with the Torah Service (line 15,561). Qadish Shaleim This prayer is not prayed without a minyan. In many communities, the service leader prays the bulk of the text, with the full congregation joining in only for the text set off with asterisks. (Some stand here.) יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֹהּ רַבָּה *אָמֵן* בְּעָלְמָא דִּי בִרְאֹת כִּרְעוּתֹהּ וְיַשְׁלְמֶה שְׁלָמֹהּ בְּחַיֵּיכֹל וּבְיוֹמֵיכֹל וּבְחַיֵּי דְּכׇל בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב וְאִמְרוֹל אָמֵן* יְהֵא שְׁמֹהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא׃*‏ יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֹהּ דְּקֻדְשֵׁתָא *בְּרִיכֶה הֶא* On Shabbat Shuvah: לְעֵֽלָּא לְעֵֽלָּא מִכׇּל All other times: לְעֵֽלָּא מִן כׇּל At all times continue: בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא וְאִמְרוֹל *אָמֵן* תִּתְקַבְּלֶה צְלוֹתְהֹל וּבָעוּתְהֹל דְּכׇל יִשְׂרָאֵל קֳדָם אֲבֶתְהֹן דִּי בִשְׁמַיָּא וְאִמְרוֹל *אָמֵן* יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא וְחַיִּים עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל *אָמֵן* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) עֹשֶׂת שָׁלוֹם בִּמְרוֹמֶֽיהֶ הֶא יַעֲשֶׂת שָׁלוֹם עָלֵֽנוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל *אָמֵן* Yitgadal vəyitqadash shəmoh rabah *amein* bə’aləma di vir’ot kir’utoh vəyashləmeh shəlamoh bəḥayeikhol uvyomeikhol uvḥayei dəkhol beit Yisra’eil ba’agala uvizman qariv və’imrol *amein. Yəhei shəmoh raba məvarakh lə’alam ul’aləmei almaya.* Yitbarakh vəyishtabaḥ vəyitpa’ar vəyitromam vəyitnasei vəyithadar vəyit’aleh vəyithalal shəmoh dəqudsheita *bərikheh he* On Shabbat Shuvah: lə’éila lə’éila mikol All other times: lə’éila min kol At all times continue: birkhata vəshirata tushbəḥata vəneḥemata da’amiran bə’aləma və’imrol *amein.* Titqabəleh tzəlotəhol uva’utəhol dəkhol Yisra’eil qodam avethon di vishmaya və’imrol *amein.* Yəhei shəlama raba min shəmaya vəḥayim aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol *amein.* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) Oset shalom bimroméihe He ya’aset shalom aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol *amein.* May Voix great Name be magnified and sanctified — *amen!* — in the world that Voi made by Voix will, and may Voi complete Voix peace in your lives and in your days and in the lives of the whole house of Yisra’eil, with speed and in a fast-approaching time. And respond: *Amen! May Voix great Name be blessed forever and to the end of eternities!* Blessed and lauded and glorified and exalted and lifted up and beautified and cherished and praised be the Name of the Holy One — *Voi is blessed!* — On Shabbat Shuvah: higher by far than every All other times: higher than every At all times continue: blessing and song, praise and consolation that we offer in this world. And respond: *Amen!* May You accept the prayers and pleas of all Yisra’eil before their Quickener in Heaven! And respond: *Amen!* May there be abundant peace from Heaven, and life for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: *Amen!* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) The One Who makes peace in Voix heavens, may Voi make peace for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: *Amen!* On Shabat Ḥol haMo’eid or the final day of a Festival, the appropriate məgilah is read before the Torah Service proper. On Simḥat Torah, some insert Haqafot here (line 7,957). The Shabbat and Festival Morning Torah Service A full Torah service traditionally requires both a minyan and a kosher Torah scroll. The halakhah of what to do when praying without one, the other, or both is not entirely settled, and customs vary from community to community. With the advent of the covid-19 pandemic and the rise of Zoom services, these questions received a sudden flurry of renewed attention, with many new traditions arising. As this is an area under active development, the pointers included here can only be rough guides to one possible practice at best, and should be taken in that spirit. When praying without a minyan, some skip the entire Torah service and continue with either Musaf (line 17,752) or Concluding Prayers (line 19,147), depending on their practice; some read the Torah out of a regular printed edition instead of a scroll, without the blessings over the Torah or inviting anyone to an aliyah. When praying without a kosher Torah scroll, some likewise read the week’s portion out of a regular printed edition instead, omitting the blessings and without inviting anyone to an aliyah. Some communities, however, include many or all of the texts surrounding the Torah reading, and may invite congregants to an aliyah and include blessings over a regular printed edition. Removing the Torah Opening the Ark אֵין־כָּמֽוֹךֶ בַאֲדָמָה אֲדָנִי וְאֵין כְּמַעֲשֶֽׂיךֶ׃ מִבְטָחֲךֶ מִבְטָח כׇּל־עוֹלָמִים וּמְנוּחָתְךֶ בְּכׇל־דוֹר וָדוֹר׃ יהוה גּוֹאֶת יהוה גָּאֲתֶה יהוה יִגְאֶת לְעוֹלָם וָעֶד׃ יהוה עֹז לְעַמֶּהּ יִתְּנֶה יהוה יְבָרְכֶה אֶת־עַמֶּהּ בַשָּׁלוֹם׃ אִב הָרַחֲמִים הֵיטִֽיבֶה בִרְצוֹנְךֶ אֶת־צִיּוֹן תִּבְנֶת שְׁלוֹם יְרוּשָׁלָֽ͏ִם׃ Ein kamókhe va’adamah adani və’ein kəma’aséikhe. Mivtaḥakhe mivtaḥ kol olamim umnuḥatəkhe bəkhol dor vador. HA’EIN SOF go’et HA’EIN SOF ga’ateh HA’EIN SOF yinget lə’olam va’ed. HA’EIN SOF oz lə’ameh yitəneh HA’EIN SOF yəvarəkhe et ameh vashalom. Iv haraḥamim heitíveh virtzonəkhe et Tziyon tivnet shəlom Yərushaláyim. None is like You on Earth, my Foundation, and none are like Your deeds. (Psalm 86:8) Protection! Your protection is for the entire world, and Your peacefulness for all eternity. (Psalm 145:13) THE INFINITE is exalted! THE INFINITE has been exalted! THE INFINITE will be exalted forever and ever! THE INFINITE will give Voix people strength; THE INFINITE will bless Voix people with peace! (Psalm 29:11) Quickener of compassion, gladden, with your will, Tziyon; rebuild the peace of Yərushaláyim! (Psalm 51:20) (The ark is opened here. Some stand while the ark is open.) וַיְהִי בִּנְסֹֽעַ הָאָרֹן וַיֹּֽאמֶר מֹשֶׁה קֽוּמֶה יהוה וְיָפֻֽצוֹל אֹיְבוֹלֶֽיךֶ וְיָנֻֽסוֹל מְשַׂנְאוֹלֶֽיךֶ מִפָּנֶֽיךֶ׃ כִּי מִמֶּֽנוּ תֵּצֵא תוֹרָה וּדְבָר־יהוה מִכׇּל־יִשְׂרָאֵל׃ בְּרוּכֶה שֶׁנָּתְנֶה תּוֹרָה לְעַמֶּהּ יִשְׂרָאֵל בִּקְדֻשָּׁתֶהּ׃ Vayhi binsó’a ha’aron vayómer Mosheh qúmeh HA’EIN SOF vəyafútzol oyəvoléikhe vəyanúsol misan’oléikhe mipanéikhe. Ki miménu teitzei Torah udvar HA’EIN SOF mikol Yisra’eil. Bərukheh shenatəneh Torah lə’ameh Yisra’eil biqdushateh. And it was when the ark set out that Mosheh prayed, “Advance, INFINITE, and may Your enemies be scattered, and may your haters flee from before You!” (BəMidbar 10:35) For from us shall come forth Torah, and the word of THE INFINITE from all Yisra’eil. (Yəshayáhu 2:3) Blessed Who gave Torah to Voix people, Yisra’eil, in Voix Holiness. On a Festival that falls on a weekday, and on Hoshana Rabah, continue with the Weekday Meditations below. Otherwise, continue with the Mystical Meditation (line 15,832) instead. Weekday Meditations The following passage, the Thirteen Attributes, is prayed three times. יהוה יהוה אֵל רַחוּמֶה וְחַנּוּנֶה אַרְכֶּת אַפַּֽיִם וְרַבֶּת־חֶֽסֶד וֶאֱמֶת׃ נֹצֶֽרֶה חֶֽסֶד לָאֲלָפִים נֹשֵֽׂאַה עָוֺן וָפֶֽשַׁע וְחַטָּאָה וְנַקֵּה׃ HA’EIN SOF HA’EIN SOF Eil raḥumeh vəḥanuneh arket apáyim vərabet ḥésed ve’emet. Notzéreh ḥésed la’alafim noséi’ah avon vafésha vəḥata’ah vənaqeih. THE INFINITE! THE INFINITE! God, compassionate and gracious, slow to anger and abundant in devotion and truth! Extending devotion to a thousand generations, taking away wrong and transgression and sin, and absolving! (Shəmot 34:6–7) On Hoshana Rabah: רִבּוֹנֶהּ שֶׁל עוֹלָם מַלְּאֶה מִשְׁעֲלוֹתַי לְטוֹבָה וְהָפִֽיקֶה רְצוֹנִי וּתְנֶה שְׁאֵלָתִי וּמַחֲלֶה לִי עַל כׇּל עֲוֺנוֹתַי וְעַל כׇּל עֲוֺנוֹת אִשּׁוֹל בֵיתִי מְחִילָה בְּחֶֽסֶד מְחִילָה בְּרַחֲמִים׃ וְטַהֲרֹֽנוּ מֵחֲטָאֵֽינוּ וּמֵעֲוֺנוֹתֵֽינוּ וּמִפְּשָׁעֵֽינוּ וְזִכְרֹֽנוּ בְּזִכָּרוֹן טוֹב לְפָנֶֽיךֶ וּפִקְדֹֽנוּ בִּפְקֻדַּת יְשׁוּעָה וְרַחֲמִים וְזִכְרֹֽנוּ לְחַיִּים טוֹבִים וּלְשָׁלוֹם וּפַרְנָסָה וְכַלְכָּלָה וְלֶֽחֶם לֶאֱכֹל וּבֶֽגֶד לִלְבֹּשׁ וְעֹֽשֶׁר וְכָבוֹד וְאֹֽרֶךְ יָמִים לַהֲגוֹת בְּתוֹרָתֶֽךֶ וּלְקַיֵּם מִצְוֺתֶֽיהָ וְשֵֽׂכֶל וּבִינָה לְהָבִין וּלְהַשְׂכִּיל עִמְקֵי סוֹדוֹתֶֽיהָ׃ וְהָפִֽיקֶה רְפוּאָה לְכׇל מַכְאוֹבֵֽינוּ וּבָרְכֶה כׇּל מַעֲשֵׂה חַיֵּֽינוּ וְגִזְרֶה עָלֵֽינוּ גְּזֵרוֹת טוֹבוֹת יְשׁוּעוֹת וְנֶחָמוֹת וּבַטְּלֶה מֵעָלֵֽינוּ כׇּל גְּזֵרוֹת קָשׁוֹת וְרָעוֹת׃ וְתִשְׁמְרֹֽנוּ מִמַּעֲשִׂים רָעִים וּמִשָּׁעוֹת רָעוֹת הַמִּתְרַגְּשׁוֹת לָבוֹא לָעוֹלָם׃ אָמֵן וְכֵן יְהִי רָצוֹן׃ Riboneh shel olam malə’eh mish’alotai lətovah vəhafíqeh rətzoni utneh shə’eilati umaḥaleh li al kol avonotai və’al kol avonot ishol veiti məḥilah bəḥésed məḥilah bəraḥamim. Vətaharónu meiḥata’éinu umei’avonotéinu umipəsha’éinu vəzikhrónu bəzikaron tov ləfanéikhe ufiqdónu bifqudat yəshu’ah vəraḥamim vəzikhrónu ləḥayim tovim ulshalom ufarnasah vəkhalkalah vəléḥem le’ekhol uvéged lilbosh və’ósher vəkhavod və’órekh yamim lahagot bəToratékhe ulqayeim mitzvotéiha vəséikhel uvinah ləhavin ulhaskil imqei sodotéiha. Vəhafíqeh rəfu’ah ləkhol makh’ovéinu uvarəkhe kol ma’aseih ḥayéinu vəgizreh aléinu gəzeirot tovot yəshu’ot vəneḥamot uvatəleh mei’aléinu kol gəzeirot qashot vəra’ot. Vətishmərónu mima’asim ra’im umisha’ot ra’ot hamitragəshot lavo la’olam. Amein vəkhein yəhi ratzon. Great One of the world, fill my yearnings for good and furnish my will and grant my request and pardon me for all my wrongs and for all the wrongs of the people of my house, a pardon in devotion, a pardon in compassion. And purify us from our sins and from our wrongs and from our misdeeds, and remember us with a Good memory before You, and redeem us with a redemption of liberation and compassion, and remember us for good life and for peace and sustenance and provision and bread to eat and clothing to wear and wealth and honor and length of days — to meditate on Your Torah and fulfill her commandments — and understanding and discernment — to discern and understand the depths of her Secrets. And furnish Healing for all our sufferings; and bless every deed of our lives; and decree for us decrees of goodness, liberation, and comfort; and remove from us all decrees of harshness and evil. And may You guard us from evil deeds and evil times that come throwing the world into turmoil. Amen, and may it be Your will! On a Festival: רִבּוֹנֶהּ שֶׁל עוֹלָם מַלְּאֶה מִשְׁאֲלוֹת לִבִּי לְטוֹבָה וְהָפִֽיקֶה רְצוֹנִי וּתְּנֶה שְׁאֵלָתִי וְזַכֶּת לִי וְ [insert names of loved ones] לַעֲשׂוֹת רְצוֹנְךֶ בְּלֵבָב שָׁלֵם׃ וּמַלְּטֹֽנוּ מִיֵּֽצֶר הָרָע וּתְּנֶה חֶלְקֵֽנוּ בְּתוֹרָתֶֽךֶ וְזַכֹּֽנוּ שֶׁתִּשְׁרֶה שְׁכִינָתְךֶ עָלֵֽינוּ וְהוֹפִֽיעֶה עָלֵֽינוּ רֽוּחַ חׇכְמָה וּבִינָה וְיִתְקַיֵּם בָּֽנוּ מִקְרָא שֶׁכָּתוּב׃ וְנָחָה עָלֶֽיהֶ רֽוּחַ יהוה רֽוּחַ חׇכְמָה וּבִינָה רֽוּחַ עֵצָה וּגְבוּרָה רֽוּחַ דַּֽעַת וְיִרְאַת יהוה׃ וּבְכֵן יְהִי רָצוֹן מִלְּפָנֶֽיךֶ יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ שֶׁתְּזַכֹּֽנוּ לַעֲשׂוֹת מַעֲשִׂים טוֹבִים בְּעֵינֶֽיךֶ וְלִחְיוֹת בְּדַרְכֵי תְמִימוֹל לְפָנֶֽיךֶ׃ וְקַדְּשֹֽׁנוּ בִּקְדֻשָּׁתֶֽךֶ כְּדֵי שֶׁנִּזְכֶּה לְחַיִּים טוֹבִים וַאֲרוּכִים וּלְחַיֵּי הָעוֹלָם הַבָּא׃ וְתִשְׁמְרֹֽנוּ מִמַּעֲשִׂים רָעִים וּמִשָּׁעוֹת רָעוֹת הַמִּתְרַגְּשׁוֹת לָבוֹא לָעוֹלָם׃ וְהַבּוֹטַֽחַה בָּיהוה חֶֽסֶד יְסוֹבְבֶֽנֶּה׃ אָמֵן׃ Riboneh shel olam malə’eh mish’alot libi lətovah vəhafíqeh rətzoni utəneh shə’eilati vəzaket li və [insert names of loved ones] la’asot rətzonəkhe bəleivav shaleim. Umalətónu miyéitzer hara utəneh ḥelqéinu bəToratékhe vəzakónu shetishreh shəkhinatəkhe aléinu vəhofí’eh aléinu rú’aḥ ḥokhmah uvinah vəyitqayeim bánu miqra shekatuv. Vənaḥah aléihe rú’aḥ HA’EIN SOF rú’aḥ ḥokhmah uvinah rú’aḥ eitzah ugvurah rú’aḥ dá’at vəyir’at HA’EIN SOF. Uvkhein yəhi ratzon miləfanéikhe HA’EIN SOF Elohéinu vEilohei ivoléinu shetəzakónu la’asot ma’asim tovim bə’einéikhe vəliḥyot bədarkhei təmimol ləfanéikhe. Vəqadəshónu biqdushatékhe kədei shənizkeh ləḥayim tovim va’arukhim ulḥayei ha’olam haba. Vətishmərónu mima’asim ra’im umisha’ot ra’ot hamitragəshot lavo la’olam. Vəhabotáḥah bA’EIN SOF ḥésed yəsovəvéneh. Amein. Great One of the world, fill the yearnings of my heart for good and furnish my will and grant my request and make worthy me and [insert names of loved ones] to do Your will with a whole heart. And rescue us from the evil inclination and give us our portion in Your Torah and make us worthy to have Your presence rest upon us and shine on us a spirit of wisdom and discernment that in us might be fulfilled the verse that is written: “And on thon will rest a spirit of THE INFINITE, a spirit of wisdom and discernment, a spirit of council and courage, a spirit of knowledge and fear of THE INFINITE.” (Yəshayáhu 11:2) And so may it be Your will, INFINITE, our God and God of our forebears, that You make us worthy to do good deeds in Your eyes and live on the paths of the integrous before You. And make us Holy with Your Holiness so that we might be worthy of a good and long life and life in the world to come. And may You guard us from evil deeds and evil times that come throwing the world into turmoil. “And may the one who trusts in THE INFINITE be surrounded by devotion.” (Psalm 32:10) Amen! On both a Festival and Hoshana Rabah conclude: יִהְיוּ לְרָצוֹן כׇּל אִמְרַי וְהֶגְיוֹן לִבִּי לְפָנֶֽיךֶ יהוה צוּרִי וְגוֹאֶלִי׃ Yihyu ləratzon kol imrai vəhegyon libi ləfanéikhe HA’EIN SOF tzuri vəgo’eli. May all my words be pleasing before you and the meditation of my heart, INFINITE, my Rock and my Rescuer. (Psalm 19:15) The following verse is prayed three times. וַאֲנִי תְפִלָּתִי לְךֶ יהוה עֵת רָצוֹן אֱלֹהִים בְּרׇב חַסְדְּךֶ עֲנֹֽנִי בֶּאֱמֶת יִשְׁעֶֽךֶ׃ Va’ani təfilati ləkhe HA’EIN SOF eit ratzon Elohim bərov ḥasdəkhe anóni be’emet yish’ékhe. And as for me, may my prayer to You, INFINITE, be at a desired time! God, in Your abundant kindness, answer me with the truth of Your liberation. (Psalm 69:14) Continue with the Mystical Meditation below. Mystical Meditation (Zohar 2:206a, Vayaqheil) בְּרִיךְ שְׁמֹהּ דְּמָרְאֶת עָלְמָא בְּרִיךְ כִּתְרֵֽךֶ וְאַתְרֵֽךֶ יְהֵא רְעוּתֵֽךֶ עִם עַמֵּֽךֶ יִשְׂרָאֵל לְעָלַם וּפוּרְקָן יְמִינֵֽךֶ אַחְזְיֶה לְעַמֵּֽךֶ בְּבַתֵי קִהֲלֵֽיךֶ וּלְאַמְטוֹיֶה לָֽנָא מִטּוֹב נְהוֹרֵֽךֶ וּלְקַבְּלֶא צְלוֹתָֽנָא בְּרַחֲמִין׃ יְהֵא רַעֲוָא קֳדָמֵֽךֶ דְּתוֹרִֽיכֶה לָן חַיִים בְּטִיבוּ וְלֶהֱוֵי אֲנָא פְּקִידֶא בְּגוֹ צַדִּיקַיֻּן לְמִרְחַמֶה עָלַי וּלְמִנְטַרֶה יָתִי וְיָת כׇּל דִּילִי וְדִי לְעַמֵּֽךֶ יִשְׂרָאֵל׃ אַנְתֶּה הֶא זָנֶה לְכֹלָא וּמְפַרְנְסֶה לְכֹלָא אַנְתֶּה הֶא שַׁלִּיטֶה עַל כָּלָּן אַנְתֶּה הֶא דְּשַׁלִיטֶה עַל מַלְכַיֻּן וְשִׁלוּטָא דִּילֵֽךֶ הֶא׃ אֲנָא עַבְדֵּתָא דְּקוּדְשֵׁתָא בְּרִיכֶה הֶא דְּסָגִידְנָא קַמֹּהּ וּמִקַּמֵּי דִּיקָר אוֹרַיְיתֹהּ בְכׇל עִידָּן וְעִידָּן׃ לָא עַל אָדָם רָחִֽיצְנָא וְלָא עַל בֶּת אֱלָהֻן סָמִֽיכְנָא אֶלָּא בֶּאֱלָהָא דִּשְׁמַיָּא דְּהֶא אֱלָהָא קְשׁוֹט וְאוֹרַיְיתֹהּ קְשׁוֹט וּנְבִיאֻתֹהּ קְשׁוֹט וּמַסְגֵּי לְמֶעְבַּדֶה טַבְוָן וּקְשׁוֹט׃ Some begin here: בֹּהּ אֲנָא רְחִיצֶה וְלִשְׁמֹהּ קַדִּישָׁא יַקִּירָא אֲנָא אֵימְרֶה תּוּשְׁבְּחָן׃ יְהֵא רַעֲוָא קֳדָמָךְ דְּתִפְתְּכֶה לִבָּאי בְּאוֹרַיְיתָךְ וְתַשְׁלִימֶה מִשְׁאֲלִין דְּלִבָּאי וְלִבָּא דְּכׇל עַמָּךְ יִשְׂרָאֵל לְטָב וּלְחַיִּין וְלִשְׁלָם אָמֵן׃ Bərikh shəmoh dəmarə’et aləma bərikh kitréikhe və’atréikhe yəhei rə’utéikhe im améikhe Yisra’eil lə’alam ufurəqan yəminéikhe aḥzəyeh lə’améikhe bəvatei qihaléikhe ul’amtoyeh lána mitov nəhoréikhe ulqabəle tzəlotána bəraḥamin. Yəhei ra’ava qodaméikhe dətoríkhe lan ḥayim bətivu vəlehevei ana pəqide bəgo tzadiqayun ləmirḥameh alai ulmintareh yati vəyat kol dili vədi lə’améikhe Yisra’eil. Anteh he zaneh ləkhola umfarnəseh ləkhola anteh he shaliteh al kalan anteh he dəshaliteh al malkhayun vəshiluta diléikhe he. Ana avdeita dəqudsheita bərikheh he dəsagidəna qamoh umiqamei diqar Oraitoh bəkhol idan və’idan. La al adam raḥítzna vəla al bet elahun samíkhna ela bə’Elaha dishmaya dəhe Elaha qəshot və’Oraitoh qəshot unvi’utoh qəshot umasgei ləmebadeh tav’van uqshot. Some begin here: Boh ana rəḥitzeh vəlishmoh qadisha yaqira ana eiməreh tushbəḥan. Yəhei ra’ava qodamakh dətiftəkheh libai bə’Oraitakh vətashlimeh mish’alin dəlibai vəliba dəkhol amakh Yisra’eil lətav ulḥayin vəlishlam amein. Blessed is Voix Name, the Authority of the world! Blessed are Your crown and Your place! May Your will be with Your people, Yisra’eil, forever, and may You reveal the redemption of Your right hand to Your people in the houses of Your assemblies. And offer us Your good light and welcome our prayers with compassion. May it be Your will to lengthen our life in goodness. And may I be deemed among the righteous so You will have compassion on me and guard my being and the being of all that is mine and that is all Your people, Yisra’el’s. You are Voi, feeding all and sustaining all! You are Voi, sovereign over all of us! You are Voi, sovereign over all monarchs! Sovereignty is Yours, that’s Voi! I am a servant of the Holy one — Voi is blessed! — before Whom and before Whose Torah I worship always, at time after time. Not in mortals do I trust, nor on any child of gods do I rely, but on the God of Heaven, Who is the God of truth — and Voix Torah is truth and Voix prophets are truth and Voix abundant works are goodness and truth! Some begin here: In Void I trust, and to Voix Holy and precious name I pray praises. May it be Your will to open my heart to Your Torah and complete the requests of my heart and the heart of all Your people, Yisra’eil for good and for life and for peace. Amen! Processional At this point, a Torah scroll is removed from the ark. The person holding the Torah prays the following line, which is then repeated by the congregation. There are four choices for the first word of the Shəma in Hebrew, two in English. For a full explanation, consult the full version of the Shəma (line 14,079). ‏<שְׁמַע | שִׁמְעֶה | דַּע | דְּעֶה>‏ יִשְׂרָאֵל יהוה אֱלֹהֵֽינוּ יהוה אָחֶד׃ Yisra’eil SHƏKHINAH Elohéinu ADONAI aḥed. Yisra’eil: The PRESENCE is our God! ADONAI is one! This line is also prayed by the person holding the Torah scroll followed by the congregation. On Hoshana Rabah, add the word(s) between parentheses. אָחֶד אֱלֹהֵֽינוּ גְּדוֹלֶה אֲדָנֵֽנוּ קָדוֹשׁ (וְנוֹרָא) שְׁמֶהּ׃ Aḥed Elohéinu gədoleh adanéinu qadosh (vənora) shəmeh. One is our God, great is our Foundation, Holy (and awesome) is Voix Name! (The person holding the Torah scroll turns to face the ark, and may bow while praying this line.) גַּדְּלוֹל לָיהוה אִתִּי וּנְרוֹמְמָה שְׁמֶהּ יַחְדָּו׃ Gadəlol lA’EIN SOF iti unroməmah shəmeh yaḥdav. Magnify THE INFINITE with me and let us exalt Voix Name together! (At this point, the Torah is brought around the prayer space in an exuberant procession. As it passes, many reach out to touch the cover of the scroll with the spine of their prayerbooks or with their tzitziyot. The texts below are sometimes repeated many times as the Torah makes its way around the space.) On Sukot, some pray Hoshanot here (line 22,105). לְךֶ יהוה הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶֽרֶת וְהַנֵּֽצַח וְהַהוֹד כִּי־כֹל בַּשָּׁמַֽיִם וּבָאָֽרֶץ לְךֶ יהוה הַיְּשׁוּעָה וְהַמִּתְנַשֵֽׂאַה לְכֹל לְרֹאשׁ׃ רוֹמְמוֹל יהוה אֱלֹהֵֽינוּ וְהִצְטַנְּעוֹל לַהֲדֹם רַגְלֶֽיהֶ קְדוֹשֶׁה הֶא׃ רוֹמְמוֹל יהוה אֱלֹהֵֵֽינוּ וְהִצְטַנְּעוֹל לְהַר קׇדְשֶׁהּ כִּי קְדוֹשֶׁה יהוה אֱלֹהֵֽינוּ׃ Ləkhe HA’EIN SOF hagadulah vəhagəvurah vəhatif’éret vəhanéitzaḥ vəhahod ki khol bashamáyim uva’áretz ləkheh HA’EIN SOF hayəshu’ah vəhamitnaséi’ah ləkhol lərosh. Roməmol HA’EIN SOF Elohéinu vəhitztanə’ol lahadom ragléihe qədoshe he. Roməmol HA’EIN SOF Elohéinu vehitztanə’ol ləhar qodsheh ki qədoshe HA’EIN SOF Elohéinu. Yours, INFINITE, are the greatness and the mightiness and the beauty and the endurance and the splendor — yes, everything in heaven and on earth! Yours, INFINITE, are the liberation and the vaunting up as head over all. (1 Chronicles 29:10) Exalt THE INFINITE, our God! And go humbly before the pedestal of Voix feet — Voi is Holy! Exalt the INFINITE, our God! And go humbly before the mountain of Voix holiness — for the INFINITE, our God, is Holy! (Psalm 99:5,9) (Anyone standing now sits as the Torah is placed on the bimah.) Reading the Torah This siddur presents a somewhat streamlined Torah service, with one universal way of inviting congregants to an aliyah without referring to the gender or number of the people involved. It also makes no reference to a special aliyah for a Kohéneh. The gabai prays the following, with the congregation joining in at אָמֵן | amein | amen. וְיַעַזְרֶה וְיָגֵֽנֶּה וְיוֹשִֽׁיעֶה לְכׇל הַחוֹסוֹל בֶּהּ וְנֹאמַר אָמֵן׃ הַכֹּל הָבוֹל גֹֽדֶל לֵאלֹהֵֽינוּ וּתְנוֹל כָּבוֹד לַתּוֹרָה׃ Vəya’azreh vəyagéineh vəyoshí’eh ləkhol haḥosol beh vənomar amein. Hakol havol gódel lEilohéinu utnol kavod laTorah. And may Voi help and shield and liberate all who seek refuge in Void, and let us pray: amen! Everyone, ascribe greatness to our God and give glory to the Torah! The gabai invites whoever is receiving the current aliyah: ‏אֶקְרָא לַתּוֹרָה [name(s)] לָעֲלִיָּה <הָרִאשׁוֹנָה | הַשֵּׁנִית | הַשְּׁלִישִׁית |‏ הָרְבִיעִית | הַחֲמִישִּׁית | הַשִּׁישִּׁית | הַשְּׁבִיעִית | הַמַּפְטִירָה>‏׃ Eqra laTorah [name(s)] la’aliyah . I invite to the Torah [name(s)] for the aliyah. After inviting the first person or group to receive an aliyah, the gabai adds: בְּרוּכֶה שֶׁנָּתְנֶה תּוֹרָה לְעַמֶּהּ יִשְׂרָאֵל בִּקְדֻשָּׁתֶהּ׃ Bərukheh shenatəneh Torah lə’ameh Yisra’eil biqdushateh. Blessed is the One Who gave Torah to Voix people, Yisra’eil, in Voix Holiness. The congregation responds to the above with this line, which is then repeated by the gabai. וְאַתֶּל הַדְּבֵקוֹל בָּיהוה אֱלֹהֵיכֶל חַיּוֹל כֻּלְּכֶל הַיּוֹם׃ Və’atel hadəveiqol bA’EIN SOF Eloheikhel ḥayol kulkhel hayom. And you who cling to THE INFINITE, your God, are alive, all of you, today. (Dəvarim 4:4) (The one receiving an aliyah (or a representative of the group) may touch the beginning of the aliyah with their tzitzit.) The one(s) receiving the aliyah: בָּרְכוֹל אֶת יהוה הַמְבֹרֶֽכֶה׃ Barəkhol et HA’EIN SOF hamvorékheh. Bless THE INFINITE, the Blessed One! The congregation responds with this line. (Some bow forward slightly in their seats on the first word.) בְּרוּכֶה יהוה הַמְבֹרֶֽכֶה לְעוֹלָם וָעֶד׃ Bərukheh HA’EIN SOF hamvorékheh lə’olam va’ed. Blessed is THE INFINITE, the Blessed One forever and ever! The one(s) receiving the aliyah then continue(s): בְּרוּכֶה יהוה הַמְבֹרֶֽכֶה לְעוֹלָם וָעֶד׃ בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִבְּלֶֽתְנוּ מִכׇּל הָעַמִּים וְנָתְנֶה לָֽנוּ אֶת תּוֹרָתֶהּ׃ בְּרוּכֶה אַתֶּה יהוה נוֹתֶֽנֵה הַתּוֹרָה׃ Bərukheh HA’EIN SOF hamvorékheh lə’olam va’ed. Bərukheh ateh HA’EIN SOF Elohéinu ḥei ha’olamim asher qibəlétnu mikol ha’amim vənatəne lánu et Torateh. Bərukheh ateh HA’EIN SOF noténeih haTorah. Blessed is THE INFINITE, the Blessed One forever and ever! Blessed are You, INFINITE, our God, Life of endless worlds, Who has welcomed us from among all peoples and given us Voix Torah. Blessed are You, INFINITE, Giver of the Torah! The aliyah is read here. When it is finished, the one(s) receiving the aliyah pray(s): בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר נָתְנֶה לָֽנוּ תּוֹרַת אֱמֶת וְחַיֵּי עוֹלָם נָטְעֶה בְּתוֹכֵֽנוּ׃ בְּרוּכֶה אַתֶּה יהוה נוֹתֶֽנֵה הַתּוֹרָה׃ Bərukheh ateh HA’EIN SOF Elohéinu ḥei ha’olamim asher natəneh lánu Torat emet vəḥayei olam natə’eh bətokhéinu. Bərukheh ateh HA’EIN SOF noténeih haTorah. Blessed are You, INFINITE, our God, Life of endless worlds, Who has given us a Torah of truth and eternal life planted within us. Blessed are You, INFINITE, Giver of the Torah! As the Torah Service is, in many ways, the high point of the morning service, it is an auspicious time to insert other blessings and prayers for the individuals honored with aliyot and the larger community. While some of these prayers are universal (or nearly so), others vary markedly from community to community. The selection here represents the most common ones in my experience. HaGoméleh This blessing, which requires a minyan, is prayed by one who has survived a dangerous experience or journey. The Hebrew of the response is gendered, and is presented here first in the common, then the feminine, and then the masculine. The person who survived a dangerous experience or journey: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים הַגּוֹמֶֽלֶה לְחַיָּבוֹל טוֹבוֹת שֶׁגְּמָלֶֽתְנִי כׇּל טוֹב׃ Bərukheh ateh HA’EIN SOF Elohéinu ḥei ha’olamim hagoméleh ləḥayavol tovot shegəmalétni kol tov. Blessed are You, INFINITE, our God, Life of endless worlds, the One Who piles up good on those indebted to Void, Who has piled upon me every good. The congregation responds: Common: אַמֵן׃ מִי שֶׁגְּמָלֶֽתְךֶ כׇּל טוֹב הֶא יִגְמְלֹֽךֶ כׇּל טוֹב סֶֽלָה׃ Amein. Mi shegəmalétkhe kol tov he yigməlókhe kol tov sélah. Feminine: אַמֵן׃ מִי שֶׁגְּמָלֶֽתֵךְ כׇּל טוֹב הֶא יִגְמְלֹךְ כׇּל טוֹב סֶֽלָה׃ Amein. Mi shegəmaléteikh kol tov he yigməlokh kol tov sélah. Masculine: אַמֵן׃ מִי שֶׁגְּמָלֶֽתְךָ כׇּל טוֹב הֶא יִגְמְלֹֽךָ כׇּל טוֹב סֶֽלָה׃ Amein. Mi shegəmalétkha kol tov he yigməlókha kol tov sélah. Amen! The One Who has piled upon you every good, may Voi keep piling upon you every good — selah! Mi sheBeirəkhe Blessings All of these blessings have a similar structure, and all have some gendered language in them. The gendered forms will be given in the common, then the feminine, and then the masculine, with a short vertical stroke (|) separating the choices. (In a few cases, a passage with many gendered forms will be pulled out and presented in the three grammatical genders separately. These passages will be labeled by gender.) The translation uses they/themself for the grammatically common option, but, of course, if praying these blessings in English, the actual pronouns of the person being honored should be used. For one who has received an aliyah: מִי שֶׁבֵּרְכֶה אֲבוֹתֵֽינוּ אַבְרָהָם יִצְחַק וְיַעֲקֹב וְאִמּוֹתֵֽינוּ שָׂרָה רִבְקָה רָחֵל לֵאָה בִּלְהָה וְזִלְפָּה הֶא יְבָרְכֶה אֶת [name of the one being honored] בַּעֲבוּר <שֶׁעָלְתֶה | שֶׁעָלְתָה | שֶׁעָלָה> לִכְבוֹד הַמָּקוֹם וְלִכְבוֹד הַתּוֹרָה On Shabbat: וְלִכְבוֹד הַשַּׁבָּת On a Festival: וְלִכְבוֹד הָרֶֽגֶל׃ At all times continue: בִּשְׂכַר זֶה הַקְּדוֹשֶׁה בְּרוּכֶה הֶא Common: יִשְׁמְרֶה אוֹתֶהּ וְאֶת כׇּל מִשְׁפַּחְתֶּהּ וְיִשְׁלְחֶה בְּרָכָה וְהַצְלָחָה בְּכׇל מַעֲשֵׂה חַיֶּֽיהֶ Feminine: יִשְׂמְרֶה אוֹתָהּ וְאֶת כׇּל מִשְׁפַּחְתָּהּ וְיִשְׁלְחֶה בְּרָכָה וְהַצְלָחָה בְּכׇל מַעֲשֵׂה חַיֶּֽיהָ Masculine: יִשְׁמְרֶה אוֹתוֹ וְאֶת כׇּל מִשְׁפַּחְתּוֹ וְיִשְׂלְחֶה בְּרָכָה וְהַצְלָחָה בְּכׇל מַעֲשֵׂה חַיָּיו On a Festival: ‏<וְיִזְכֶּת | וְתִזְכֶּה | וְיִזְכֶּה> לְנִתְכַּבֵּד בַּרֶֽגֶל At all times: עִם כׇּל יִשְׂרָאֵל <אַחוֹלֶֽיהֶ | אַחוֹלֶֽיהָ ‏|‏ ‏‏‏אַחוֹלָיו> וְנֹאמַר אָמֵן׃ Mi shebeirəkhe avotéinu Avraham Yitzḥaq vəYa’aqov və’imotéinu Sarah Rivqah Raḥeil Lei’ah Bilhah vəZilpah he yəvarəkheh et [name of the one being honored] ba’avur likhvod hamaqom vəlikhvod haTorah On Shabbat: vəlikhvod haShabat On a Festival: vəlikhvod harégel. At all times continue: Biskhar zeh haqədosheh bərukheh he Common: yishməreh oteh və’et kol mishpaḥteh vəyishləḥeh bərakhah vəhatzlaḥah bəkhol ma’aseih ḥayéihe Feminine: yishməreh otah və’et kol mishpaḥtah vəyishləkhe bərakhah vəhatzlaḥah bəkhol ma’aseih ḥayéiha Masculine: yishməreh oto və’et kol mishpaḥto vəyishləḥeh bərakhah vəhatzlaḥah bəkhol ma’aseih ḥayav On a Festival: lənitkabeid barégel At all times: im kol Yisra’eil vənomar amein. May the One Who blessed our patriarchs Avraham, Yitzḥaq, and Ya’aqov and our matriarchs Sarah, Rivqah, Raḥeil, Lei’ah, Bilhah, and Zilpah bless [name of the one being honored] because received an aliyah for the glory of this place and the glory of the Torah On Shabbat: and the glory of Shabbat On a Festival: and the glory of the Festival. At all times continue: In reward for this, may the Holy Blessed One Common: guard them and all their family, and may Voi send blessing and success to all the work of their life, Feminine: guard her and all her family, and may Voi send blessing and success to all the work of her life, Masculine: guard him and all his family, and may Voi send blessing and success to all the work of his life, On a Festival: and may merit being honored by the Festival At all times: along with all Yisra’eil, kin. And let us respond: Amen! For one who is ill: מִי שֶׁבֵּרְכֶה אֲבוֹתֵֽינוּ אֲבוֹתֵֽינוּ אַבְרָהָם יִצְחַק וְיַעֲקֹב וְאִמּוֹתֵֽינוּ שָׂרָה רִבְקָה רָחֵל לֵאָה בִּלְהָה וְזִלְפָּה הֶא יְבָרְכֶה וְיִרְפְּאֶה אֶת [name of the sick] Common: הַקְּדוֹשֶׁה בְּרוּכֶה הֶא יִמָּלְאֶה רַחֲמִים עָלֶֽיהֶ לְהַחֲזִיקֶהּ וּלְרַפְּאוֹתֶהּ וְיִשְׁלְחֶה לֶהּ מְהֵרָה Feminine: הַקְּדוֹשֶׁה בְּרוּכֶה הֶא יִמָּלְאֶה רַחֲמִים עָלֶֽיהָ לְהַחֲזִיקָהּ וּלְרַפְּאוֹתָהּ וְיִשְׁלְחֶה לָהּ מְהֵרָה Masculine: הַקְּדוֹשֶׁה בְּרוּכֶה הֶא יִמָּלְאֶה רַחֲמִים עָלָיו לְהַחֲזִיקוֹ וּלְרַפְּאוֹתוֹ וְיִשְׁלְחֶה לוֹ מְהֵרָה For all conclude: רְפוּאָה שְׁלֵמָה מִן הַשָּׁמַֽיִם רְפוּאַת הַנֶּֽפֶשׁ וּרְפוּאַת הַגּוּף בְּתוֹךְ שְׁאָר חוֹלוֹל בָּעוֹלָם׃ הַיּוֹם הוּא מִלִּזְעוֹק וּרְפוּאָה קְרוֹבָה לָבוֹא הַשְׁתָּא בַּעֲגָלָה וּבִזְמַן קָרִיב וְנֹאמַר אָמֵן׃ Mi shebeirəkhe avotéinu Avraham Yitzḥaq vəYa’aqov və’imotéinu Sarah Rivqah Raḥeil Lei’ah Bilhah vəZilpah he yəvarəkhe vəyirpə’eh et [name of the sick] Common: Haqədosheh bərukheh he yimalə’eh raḥamim aléihe ləhaḥaziqeh ulrapə’oteh vəyishləḥeh leh məheirah Feminine: Haqədosheh bərukheh he yimalə’eh raḥamim aléiha ləhaḥaziqah ulrapə’otah vəyishləḥeh lah məheirah Masculine: Haqədosheh bərukheh he yimalə’eh raḥamim alav ləhaḥaziqo ulrapə’oto vəyishləḥeh lo məheirah For all conclude: rəfu’ah shəleimah min hashamáyim rəfu’at hanéfesh urfu’at haguf bətokh shə’ar ḥolol ba’olam. Hayom hu miliz’oq urfu’ah qərovah lavo hashta ba’agalah uvizman qariv vənomar amein. May the One Who blessed our patriarchs Avraham, Yitzḥaq, and Ya’aqov and our matriarchs Sarah, Rivqah, Raḥeil, Lei’ah, Bilhah, and Zilpah bless and heal [name of the sick] May the Holy Blessed One be filled with compassion towards , to strengthen and heal and quickly send a complete healing from Heaven, a healing of the soul and a healing of the body, amidst the rest of the sick of the world. Today is a day not to implore, but may healing be soon to come, now, swiftly, and in a soon time. And let us respond: Amen! A collective prayer for healing can be found after haTəfilah in the Friday Evening Service (line 3,544). For a newborn: This blessing is provided only in the grammatical common, as it is impossible to know the gender of a newborn baby. מִי שֶׁבֵּרְכֶה אֲבוֹתֵֽינוּ אַבְרָהָם יִצְחַק וְיַעֲקֹב וְאִמּוֹתֵֽינוּ שָׂרָה רִבְקָה רָחֵל לֵאָה בִּלְהָה וְזִלְפָּה הֶא יְבָרְכֶה אֶת נוֹלֶֽדֶה [name] וְיִקָּרֵא שְׁמֶהּ בְּיִשְׂרָאֵל [Hebrew name] יְהִי רָצוֹן מִלִּפְנֵי הַקְּדוֹשֶׁה בְּרוּכֶה הֶא שֶׁיִּתְבַּגְּרֶה אֶל זִקְנָה וְחַיֶּֽיהֶ יִמָּלֵא בְּלִמּוּד בְּרֵעוּת וּבְמַעֲשִׂים טוֹבִים וְנֹאמַר אָמֵן׃ Mi shebeirəkhe avotéinu Avraham Yitzḥaq vəYa’aqov və’imotéinu Sarah Rivqah Raḥeil Lei’ah Bilhah vəZilpah he yəvarəkheh et nolédeh [name] vəyiqarei shəmeh bəYisra’eil [Hebrew name] Yəhi ratzon milifnei haqədosheh bərukheh he sheyitbagəreh el ziqnah vəḥayéihe yimalei bəlimud bərei’ut uvma’asim tovim vənomar amein. May the One Who blessed our patriarchs Avraham, Yitzḥaq, and Ya’aqov and our matriarchs Sarah, Rivqah, Raḥeil, Lei’ah, Bilhah, and Zilpah bless the newborn [name] and may their name in Yisra’eil be called [Hebrew name] May it be the will of the Holy Blessed One that they grow up into old age, and that their life be filled with learning, with friendship, and with good deeds. And let us respond: Amen! For a bet, bat, or bar mitzvah: מִי שֶׁבֵּרְכֶה אֲבוֹתֵֽינוּ אַבְרָהָם יִצְחַק וְיַעֲקֹב וְאִמּוֹתֵֽינוּ שָׂרָה רִבְקָה רָחֵל לֵאָה בִּלְהָה וְזִלְפָּה הֶא יְבָרְכֶה אֶת [name] Common: שֶׁהִגִּיעֶה לְמִצְווֹת וְעָלְתֶה Feminine: שֶׁהִגִּיעָה לְמִצְווֹת וְעָלְתָה Masculine: שֶׁהִגִּֽיעַ לְמִצְווֹת וְעָלָה For all continue: לִכְבוֹד הַמָּקוֹם וְלִכְבוֹד הַתּוֹרָה On Shabbat: וְלִכְבוֹד הַשַּׁבָּת On a Festival: וְלִכְבוֹד הַרֶֽגֶל׃ At all times continue: הַקְּדוֹשֶׁה בְּרוּכֶה הֶא Common: יִשְׁמְרֹֽהֶ וִיחַיֹּֽהֶ וִיכוֹנְנֶה אֶת לִבֶּהּ לִהְיוֹת שָׁלֵם עִם יהוה אֱלֹהֶֽיהֶ Feminine: יִשְׁמְרֹֽהָ וִיחַיֹּֽהָ וִיכוֹנְנֶה אֶת לִבָּהּ לִהְיוֹת שָׁלֵם עִם יהוה אֱלֹהֶֽיהָ Masculine: יִשְׁמְרֹֽהוּ וִיחַיֹּֽהוּ וִיכוֹנְנֶה אֶת לִבּוֹ לִהְיוֹת שָׁלֵם עִם יהוה אֱלֹהָיו For all continue: לַהֲגוֹת בְּתוֹרָתֶהּ לָלֶֽכֶת בִּדְרָכֶיהֶ וְלִשְׁמוֹר מִצְוֺתֶֽיהֶ וְיִשְׁלְחֶה בְּרָכָה וְהַצְלָחָה בְּכׇל מַעֲשֵׂה <חַיֶּֽיהֶ | חַיֶּֽיהָ | חַיָּיו>׃ יְהִי רָצוֹן שֶׁיִּמָּלֵא <חַיֶּֽיהֶ | חַיֶּֽיהָ‏ ‏|‏ חַיָּיו>‏ בְּתוֹרָה בְּרֵעוּת וּבְמַעֲשִׂים טוֹבִים ‏<וְיִמְצְאֶה | וְתִמְצָא | וְיִמְצָא> חֵן וְשֵֽׂכֶל טוֹב לִפְנֵי אֱלֹהִים וְאָדָם וְנֹאמַר אָמֵן׃ Mi shebeirəkhe avotéinu Avraham Yitzḥaq vəYa’aqov və’imotéinu Sarah Rivqah Raḥeil Lei’ah Bilhah vəZilpah he yəvarəkheh et [name] Common: shehig’eh ləmitzvot və’aləteh Feminine: shehig’ah ləmitzvot və’alətah Masculine: shehigí’a ləmitzvot və’alah For all continue: likhvod hamaqom vəlikhvod haTorah On Shabbat: vəlikhvod haShabat On a Festival: vəlikhvod harégel. At all times continue: Haqədosheh bərukheh he Common: yishməróhe viḥayóhe vikhonəneh et libeh lihyot shaleim im HA’EIN SOF Elohéihe Feminine: yishməróha viḥayóha vikhonəneh et libah lihyot shaleim im HA’EIN SOF Elohéiha Masculine: yishməróhu viḥayóhu vikhonəneh et libo lihyot shaleim im HA’EIN SOF Elohav For all continue: lahagot bəTorateh lalékhet bidrakhéihe vəlishmor mitzvotéihe vəyishləḥeh bərakhah vəhatzlaḥah bəkhol ma’aseih <ḥayéihe | ḥayéiha | ḥayav>. yəhi ratzon sheyimalei <ḥayéihe | ḥayéiha | ḥayav> bəTorah bərei’ut uvma’asim tovim ḥein vəséikhel tov lifnei Elohim və’adam vənomar amein. May the One Who blessed our patriarchs Avraham, Yitzḥaq, and Ya’aqov and our matriarchs Sarah, Rivqah, Raḥeil, Lei’ah, Bilhah, and Zilpah bless [name] who has reached the age of mitzvot and received an aliyah for the glory of this place and for the glory of the Torah On Shabbat: and for the glory of Shabbat On a Festival: and for the glory of the Festival. At all times continue: May the Holy Blessed One guard and sustain and direct heart to be whole with THE INFINITE, God, to ponder Voix Torah and follow in Voix ways and guard Voix mitzvot. And may Voi send blessing and success to every work of life. And may it be Voix will that life be filled with Torah, with friendship, and with good deeds, and may find grace and good sense before God and humanity. And let us respond: Amen! For one sharing a new gender with their community: This is a blessing of my own invention to honor trans Jews who use an aliyah to mark a public announcement of their transness to their communities. מִי שֶׁבֵּרְכֶה אֲבוֹתֵֽינוּ אַבְרָהָם יִצְחַק וְיַעֲקֹב וְאִמּוֹתֵֽינוּ שָׂרָה רִבְקָה רָחֵל לֵאָה בִּלְהָה וְזִלְפָּה הֶא יְבָרְכֶה אֶת [name] ‏<שֶׁהוֹצִיאֶֽתְהֶ | שֶׁהוֹצִיאָֽתְהָ |‏ שֶׁהוֹצִיאָֽהוּ>‏ מִפְּרָתִיּוּת לְצִבּוּר ‏<וְעָלְתֶה | וְעָלְתָה | וְעָלָה> לִכְבוֹד הַמָּקוֹם וְלִכְבוֹד הַתּוֹרָה On Shabbat: וְלִכְבוֹד הַשַּׁבָּת On a Festival: וְלִכְבוֹד הַרֶֽגֶל׃ If taking a new Hebrew name: וְיִקָּרֵא <שְׁמֶהּ | שְׁמָהּ | שְׁמוֹ> בְּיִשְׂרָאֵל [Hebrew name] At all times continue: הַקְּדוֹשֶׁה בְּרוּכֶה הֶא Common: יִשְׁמְרֹֽהֶ וִיחַיֹּֽהֶ וִיעַמְּקֶה אֶת דַֽעַת עַצְמִיּוּתֶהּ׃ וְיִמָּלֵא חַיֶּֽיהֶ Feminine: יִשְׁמְרֹֽהָ וִיחַיֹּֽהָ וִיעַמְּקֶה אֶת דַֽעַת עַצְמִיּוּתָהּ׃ וְיִמָּלֵא חַיֶּֽיהָ Masculine: יִשְׁמְרֹֽהוּ וִיחַיֹּֽהוּ וִיעַמְּקֶה אֶת דַֽעַת עַצְמִיּוּתוֹ׃ וְיִמָּלֵא חַיָּיו For all conclude: בְּתוֹרָה בְּרֵעוּת וּבְמַעֲשִׂים טוֹבִים וְנֹאמַר אָמֵן׃ Mi shebeirəkhe avotéinu Avraham Yitzḥaq vəYa’aqov və’imotéinu Sarah Rivqah Raḥeil Lei’ah Bilhah vəZilpah he yəvarəkheh et [name] mipəratiyut lətzibur likhvod hamaqom vəlikhvod haTorah On Shabbat: vəlikhvod haShabat On a Festival: vəlikhvod harégel. If taking a new Hebrew name: vəyiqarei bəYisra’eil [Hebrew name] At all times continue: Haqədosheh bərukheh he Common: yishməróhe viḥayóhe vi’aməqeh et dá’at atzmiyuteh. Vəyimalei ḥayéihe Feminine: yishməróha viḥayóha vi’aməqeh et dá’at atzmiyutah. Vəyimalei ḥayéiha Masculine: yishməróhu viḥayóhu vi’aməqeh et dá’at atzmiyuto. Vəyimalei ḥayav For all conclude: bəTorah bərei’ut uvma’asim tovim vənomar amein. May the One Who blessed our patriarchs Avraham, Yitzḥaq, and Ya’aqov; and our matriarchs Sarah, Rivqah, Raḥeil, Lei’ah, Bilhah, and Zilpah bless [name] who has brought out from private to public and taken an aliyah for the glory of this place and for the glory of the Torah On Shabbat: and for the glory of Shabbat On a Festival: and for the glory of the Festival. If taking a new Hebrew name: And may name in Yisra’eil be called [Hebrew name] At all times continue: May the Holy Blessed One guard and sustain and deepen self-knowledge. And may life be filled with Torah and with friendship and with good deeds. And let us respond: Amen! For those about to be married (aufruf): In this blessing, “masculine” and “feminine” refer to spouses-to-be who both/all prefer masculine or feminine grammatical forms, respectively. “Common” refers to all other spouses-to-be. מִי שֶׁבֵּרְכֶה אֲבוֹתֵֽינוּ אַבְרָהָם יִצְחַק וְיַעֲקֹב וְאִמּוֹתֵֽינוּ שָׂרָה רִבְקָה רָחֵל לֵאָה בִּלְהָה וְזִלְפָּה הֶא יְבָרְכֶה אֶת [names of those to be married] אֲשֶׁר בְּקָרוֹב <יִכָּנְסוֹל | תִּכָּנֵֽסְנָה |‏ יִכָּנְסוּ> לַחֻפָּה וְעָלוּ הַיּוֹם לִכְבוֹד הַמָּקוֹם וְלִכְבוֹד הַתּוֹרָה On Shabbat: וְלִכְבוֹד הַשַּׁבָּת On a Festival: וְלִכְבוֹד הַרֶֽגֶל׃ At all times: הַקְּדוֹשֶׁה בְּרוּכֶה הֶא <יַדְרִיכֹל | יַדְרִיכֹן |‏ יַדְרִיכֹם>‏ לִבְנוֹת בַּֽיִת בְּיִשְׂרָאֵל אֲשֶׁר בּוֹ יִשְׁכְּבוּ אַהֲבָה וְאַחֲוָה וְשָׁלוֹם וְרֵעוּת וְיִשְׁלְחֶה בְּרָכָה וְהַצְלָחָה בְּכׇל מַעֲשֵׂה <חַיֵּיהֶל | חַיֵּיהֶן | חַיֵּיהֶם>‏ וְנֹאמַר אָמֵן׃ Mi shebeirəkhe avotéinu Avraham Yitzḥaq vəYa’aqov və’imotéinu Sarah Rivqah Raḥeil Lei’ah Bilhah vəZilpah he yəvarəkheh et [names of those to be married] asher bəqarov laḥupah və’alu hayom likhvod hamaqom vəlikhvod haTorah On Shabbat: vəlikhvod haShabat On a Festival: vəlikhvod harégel. At all times: Haqədosheh bərukheh he livnot báyit bəYisra’eil asher bo yishkəvu ahavah və’aḥavah vəshalom vərei’ut vəyishləḥeh bərakhah vəhatzlaḥah bəkhol ma’aseih <ḥayeihel | ḥayeihen | ḥayeihem> vənomar amein. May the One Who blessed our patriarchs Avraham, Yitzḥaq, and Ya’aqov and our matriarchs Sarah, Rivqah, Raḥeil, Lei’ah, Bilhah, and Zilpah bless [names of those to be married] who will soon come under the ḥupah and who have received an aliyah today for the glory of this place and for the glory of the Torah On Shabbat: and for the glory of Shabbat On a Festival: and for the glory of the Festival. At all times: May the Holy Blessed One guide them to build a house in Yisra’eil in which dwell love and mutuality and peace and friendship. And may Voi send them blessing and success to every work of their life. And we respond: Amen! Ḥatzi Qadish This prayer, which is not prayed without a minyan, is added before the maftir aliyah. In many communities, the service leader prays the bulk of the text, with the full congregation joining in only for the passages that are set off with asterisks. (Some stand here.) יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֹהּ רַבָּה *אָמֵן* בְּעָלְמָא דִּי בִרְאֹת כִּרְעוּתֹהּ וְיַשְׁלְמֶה שְׁלָמֹהּ בְּחַיֵּיכֹל וּבְיוֹמֵיכֹל וּבְחַיֵּי דְּכׇל בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב וְאִמְרוֹל אָמֵן* יְהֵא שְׁמֹהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא׃*‏ יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֹהּ דְּקֻדְשֵׁתָא *בְּרִיכֶה הֶא* On Shabbat Shuvah: לְעֵֽלָּא לְעֵֽלָּא מִכׇּל All other times: לְעֵֽלָּא מִן כׇּל At all times conclude: בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא וְאִמְרוֹל *אָמֵן* Yitgadal vəyitqadash shəmoh rabah *amein* bə’aləma di vir’ot kir’utoh vəyashləmeh shəlamoh bəḥayeikhol uvyomeikhol uvḥayei dəkhol beit Yisra’eil ba’agala uvizman qariv və’imrol *amein. Yəhei shəmoh raba məvarakh lə’alam ul’aləmei almaya.* Yitbarakh vəyishtabaḥ vəyitpa’ar vəyitromam vəyitnasei vəyithadar vəyit’aleh vəyithalal shəmoh dəqudsheita *bərikheh he* On Shabbat Shuvah: lə’éila lə’éila mikol All other times: lə’éila min kol At all times conclude: birkhata vəshirata tushbəḥata vəneḥemata da’amiran bə’aləma və’imrol *amein.* May Voix great Name be magnified and sanctified — *amen!* — in the world that Voi made by Voix will, and may Voi complete Voix peace in your lives and in your days and in the lives of the whole house of Yisra’eil, with speed and in a fast-approaching time. And respond: *Amen! May Voix great Name be blessed forever and to the end of eternities!* Blessed and lauded and glorified and exalted and lifted up and beautified and cherished and praised be the Name of the Holy One — *Voi is blessed!* — On Shabbat Shuvah: higher by far than every All other times: higher than every At all times conclude: blessing and song, praise and consolation that we offer in this world. And respond: *Amen!* Lifting and Wrapping the Torah After the final aliyah, the Torah is lifted and the congregation prays: וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם מֹשֶׁה לִפְנֵי בְּנוֹל יִשְׂרָאֵל׃ עַל־פִּי יהוה בְּיַד מֹשֶׁה׃ Vəzot haTorah asher sam Mosheh lifnei bənol Yisra’eil. al pi HA’EIN SOF bəyad Mosheh. And this is the Teaching that Mosheh set before the children of Yisra’eil, (Dəvarim 4:44) from the mouth of THE INFINITE by the hand of Mosheh. (BəMidbar 9:23) (The Torah is then furled and wrapped. Many congregations sing wordless tunes or extra-liturgical songs until the scroll is fully dressed and at rest. On a day when multiple Torah scrolls are used, each is wrapped in this way.) Haftarah Blessings Before the Haftarah, the reader prays: בְּרוּכֶ֨ה אַתֶּ֤ה יהוה֙ אֱלֹהֵ֙ינוּ֙ חֵ֣י הָעוֹלָמִ֔ים אֲשֶׁ֤ר בָּחֲרֶה֙ בִּנְבִיא֣וֹל טוֹב֔וֹל וְרָצְתֶ֥ה בְדִבְרֵיהֶ֖ל הַנֶּאֱמָרִ֣ים בֶּאֱמֶ֑ת בְּרוּכֶ֨ה אַתֶּ֜ה יהו֗ה הָרוֹצֶ֤ת בַּתּוֹרָה֙ וּבְמֹשֶׁ֣ה עַבְדֶּ֔הּ וּבְיִשְׂרָאֶ֣ל עַמֶּ֔ה וּבִנְבִיא֥וֹל הָאֱמֶ֖ת וָצֶֽדֶק׃ Bərukheh ateh HA’EIN SOF Elohéinu ḥei ha’olamim asher baḥareh binvi’ol tovol vəratzəteh vədivreihel hane’emarim be’emet bərukheh ateh HA’EIN SOF harotzet baTorah uvMosheh avdeh uvYisra’eil ameh uvinvi’ol ha’emet vatzédeq. Blessed are You, INFINITE, our God, Life of endless worlds, Who chose good prophets and was pleased with their words, prophesied in truth. Blessed are You, INFINITE, the One Who is pleased with the Torah and with Mosheh, Voix servant, and with Yisra’eil, Voix people, and with prophets of truth and justice. After the Haftarah, the reader prays: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים צוּר כׇּל הָעוֹלָמִים צַדִּיקֶה בְּכׇל הַדּוֹרוֹת הָאֵל הַנֶּאֱמֶֽנֶה הָאוֹמֶֽרֶה וְעוֹשֶׂת הַנּוֹדֶֽרֶה וּמְקַיֶּֽמֶה שֶׁכׇּל דְּבָרֶֽיהֶ אֱמֶת וָצֶֽדֶק׃ נֶאֱמֶֽנֶה אַתֶּה הֶא יהוה אֱלֹהֵֽינוּ וְנֶאֱמָנִים דְּבָרֶֽיךֶ וְדָבָר אֶחָד מִדְּבָרֶֽיךֶ אָחוֹר לֹא יָשׁוּב רֵיקָם כִּי אֵל רֽוּחַ נֶאֱמֶֽנֶה וְרַחֲמֶֽנֶה אָֽתֶּה׃ בְּרוּכֶה אַתֶּה יהוה הָאֵל הַנֶּאֱמֶֽנֶה בְּכׇל דְּבָרֶֽיהֶ׃ Bərukheh ateh HA’EIN SOF Elohéinu ḥei ha’olamim tzur kol ha’olamim tzadiqeh bəkhol hadorot ha’Eil hane’eméneh ha’oméreh və’oset hanodéreh umqayémeh shekol dəvaréihe emet vatzédeq. Ne’eméneh ateh he HA’EIN SOF Elohéinu vəne’emanim dəvaréikhe vədavar eḥad midvaréikhe aḥor lo yashuv reiqam ki Eil rú’aḥ ne’eméneh vəraḥaméneh áteh. Bərukheh ateh HA’EIN SOF ha’Eil hane’eméneh bəkhol dəvaréihe. Blessed are You, INFINITE, our God, Life of endless worlds, Rock of all worlds, Righteous in all generations, the steadfast God, the Speaker and Doer, the Vower and Fulfiller, all of Whose words are True and Righteous. Steadfast are You — Voi is THE INFINITE, our God! — and steadfast are Your words, and not one word of Your words will later return empty, because God, a steadfast and merciful Spirit are You. Blessed are You, INFINITE, the steadfast God in all Voix words. רַחֲמֶה עַל הָאָֽרֶץ כִּי הִיא בֵּית חַיֵּֽינוּ וְלַעֲלוּבוֹל נֶֽפֶשׁ תּוֹשִֽׁיעֶה בִמְהֵרָה בְיָמֵֽינוּ׃ בְּרוּכֶה אַתֶּה יהוה מְשַׂמַּֽחַה הָאָֽרֶץ בְּיֶֽשַׁע׃ Raḥameh al ha’áretz ki hi beit ḥayéinu vəla’aluvol néfesh toshí’eh vimheirah vəyaméinu. Bərukheh ateh HA’EIN SOF məsamáḥah ha’áretz bəyésha. Have mercy on the Earth, for she is the house of our lives, and liberate the humiliated in spirit soon, in our days! Blessed are You, INFINITE, Who makes the Earth rejoice in Liberation. שַׂמְּחֹֽנוּ יהוה אֱלֹהֵֽינוּ בְּאֵלִיָּֽהוּ הַנָּבִיא עַבְדֶּֽךֶ וּבִתְקוּפַת שָׁלוֹם רַב הַבָּאָה בִּמְהֵרָה תָבוֹא וְתָגֵל לִבֵּֽנוּ׃ מִן הָאָֽרֶץ יָפֹֽסּוּ כׇל מִלְחָמָה וְכׇל חָמָס וְכׇל שְׁפִיכַת דָּם כִּי נִשְׁבַּֽעְתֶּ לֹא יִשָּׂא גוֹי אֶל גוֹי חֶֽרֶב וְלֹא יִלְמְדוּ עוֹד מִלְחָמָה׃ בְּרוּכֶה אַתֶּה יהוה הַמַּשְׁלִימֶה׃ Saməḥónu HA’EIN SOF Elohéinu bə’Eiliyáhu hanavi avdékhe uvitqufat shalom rav haba’ah bimheirah tavo vətageil libéinu. Min ha’áretz yifósu khol milḥamah vəkhol ḥamas vəkhol shəfikhat dam ki nishbáte lo yisa goi el goi ḥérev vəlo yilmədu od milḥamah. Bərukheh ateh HA’EIN SOF hamashlimeh. Gladden us, INFINITE, our God, with Eliyáhu the prophet, Your servant, and with the era of abounding peace that is coming — swiftly may it come and gladden our heart! May all war vanish from the Earth and all violence and all shedding of blood, as You swore: “Nation shall not lift up sword against nation, nor will they learn war anymore.” (Yəshayáhu 2:4) Blessed are You, INFINITE, the Peace-maker. On Hoshana Rabah, continue with Communal Blessings (line 16,892). On a Shabbat that is not a Festival (except for Shabbat Ḥol haMo’eid Sukot) conclude: עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל הַנְּבִיאוֹל וְעַל יוֹם הַשַּׁבָּת הַזֶּה שֶׁנָּתַֽתֶּ לָּֽנוּ יהוה אֱלֹהֵֽינוּ לִקְדֻשָּׁה וְלִמנוּחָה לִכָבוֹד וּלְתִפְאָֽרֶת עַל הַכׇּל יהוה אֱלֹהֵֽינוּ אֲנַֽחְנוּ מוֹדוֹל לָךְ וּמְבָרְכוֹל אוֹתָךְ יִתְבָּרַךְ שִׁמְךֶ בְּכׇל יָמִים תָּמִיד לְעוֹלָם וָעֶד׃ בְּרוּכֶה אַתֶּה יהוה מְקַדֶּֽשֶׁה הַשַּׁבָּת׃ Al haTorah və’al ha’avodah və’al hanəvi’ol və’al yom haShabat hazeh shenatáte lánu HA’EIN SOF Elohéinu liqdushah vəlimnuḥah likhavod ultif’áret al hakol HA’EIN SOF Elohéinu anáḥnu modol lakh umvarəkhol otakh yitbarakh shimkhe bəkhol yamim tamid lə’olam va’ed. Bərukheh ateh HA’EIN SOF məqadésheh haShabat. For the Torah and for worship and for the prophets and for this Sabbath day that You have given us, INFINITE, our God, for Holiness and for rest, for glory and for splendor. For all this, INFINITE, our God, we thank You and bless You. May Your Name be blessed every day, perpetually, forever. Blessed are You, INFINITE, who makes the Sabbath Holy. On a Festival, and also Shabbat Ḥol haMo’eid Sukot, conclude (adding the words in parentheses on Shabbat): עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל הַנְּבִיאוֹל ‏(‏וְעַל יוֹם הַשַּׁבָּת הַזֶּה) וְעַל יוֹם On Pésaḥ: חַג הַמַּצּוֹת הַזֶּה On Shavu’ot: חַג הַשָּׁבוּעוֹת הַזֶּה On Sukot: חַג הַסֻּכּוֹת הַזֶּה On Shəmini Atzéret: הַשְּׁמִינִי חַג הָעֲצֶֽרֶת הַזֶּה On Simḥat Torah, when observed as an independent Festival: חַג שִׂמְחַת הַתּוֹרָה הַזֶּה At all times continue: שֶׁנָּתַֽתֶּ לָּֽנוּ יהוה אֱלֹהֵֽינוּ ‏(‏לִקְדֻשָּׁה וְלִמְנוּחָה) לְשָׂשׂוֹן וּלְשִׂמְחָה לְכָבוֹד וּלְתִפְאָֽרֶת עַל הַכֹּל יהוה אֱלֹהֵֽינוּ אֲנַֽחְנוּ מוֹדוֹל לָךְ וּמְבָרְכוֹל אוֹתָךְ יִתְבָּרַךְ שִׁמְךֶ בְּכׇל יָמִים תָּמִיד לְעוֹלָם וָעֶד׃ בְּרוּכֶה אַתֶּה יהוה מְקַדֶּֽשֶׁה (שַׁבָּת וְ)‏יִשְׂרָאֵל וְהַזְּמַנִּים׃ Al haTorah və’al ha’avodah və’al hanəvi’ol (və’al yom haShabat hazeh) və’al yom On Pésaḥ: ḥag hamatzot hazeh On Shavu’ot: ḥag haShavu’ot hazeh On Sukot: ḥag haSukot hazeh On Shəmini Atzéret: haShəmini ḥag ha’Atzéret hazeh On Simḥat Torah, when observed as an independent Festival: ḥag Simḥat haTorah hazeh At all times continue: shenatáte lánu HA’EIN SOF Elohéinu (liqdushah vəlimnuḥah) ləsason ulsimḥah ləkhavod ultif’áret al hakol HA’EIN SOF Elohéinu anáḥnu modol lakh umvarəkhol otakh yitbarakh shimkhe bəkhol yamim tamid lə’olam va’ed. Bərukheh ateh HA’EIN SOF məqadésheh (Shabat və)Yisra’eil vəhazəmanim. For the Torah and for worship and for the prophets (and for this Sabbath day) and for On Pésaḥ: this flatbread festival day On Shavu’ot: this Shavu’ot festival day On Sukot: this Sukot festival day On Shəmini Atzéret: this Shəmini Atzéret festival day On Simḥat Torah, when observed as an independent Festival: this Simḥat Torah festival day At all times continue: that You have given us, INFINITE, our God, (for Holiness and for rest,) for joy and for gladness, for glory and for splendor. For all this, INFINITE, our God, we thank You and bless You. May Your Name be blessed every day, perpetually, forever. Blessed are You, INFINITE, Who makes (Shabbat and) Yisra’eil and the seasons Holy. Communal Prayers For building community (Yəqum Purqan): Some do not pray this prayer on a Festival that falls on a weekday. Some also do not pray it (or only pray the first paragraph) without a minyan. יְקוּם פֻּרְקָן מִן שְׁמַיָּא חִנָּא וְחִסְדָּא וְרַחֲמֵי וְחַיֵּי אֲרִיכֵי וּמְזוֹנֵי רְוִיחֵי וְסִיַּעְתָּא דִשְׁמַיָּא וּבַרְיוּת גּוּפָא וּבִינָא מְעַלְּיָא לֶגְטוֹנָא אֲרִיכָא וְקַיָּמָא לֶגְטוֹנָא דִּי לָא יִפְסוּק וְדִי לָא יִִבְטוּל מִפִּתְגָמֵי אוֹרַיְתָא לְכׇל קְהָלָא קַדִּישָׁא הָדֵין׃ רוּחָא יְעָלְמָא יְבָרְכֶה יִתְכּוֹנֶה יַפְּשֶׁה חַיֵּיכוֹל וְיַסְגְּאֶה יוֹמֵיכוֹל וְיִתְּנֶה אַרְכָא לִשְׁנֵיכוֹל וְתִתְפָּרְקוּל וְתִשְׁתֵּיזְבוּל מִן כׇּל עָקָא וּמִן כׇּל מַרְעִין בִּישִׁין׃ מָרֶתָן דִּי בִשְׁמַיָּא יְהֶת בְּסַעְדְּכוֹל כׇּל זְמַן וְעִדָּן וְנֹאמַר אָמֵן׃ מִי שֶׁבֵּרְכֶה אֲבוֹתֵֽינוּ אַבְרָהָם יִצְחַק וְיַעֲקֹב וְאִמּוֹתֵֽינוּ שָׂרָה רִבְקָה רָחֵל לֵאָה בִּלְהָה וְזִלְפָּה הֶא יְבָרְכֶה אֶת כׇּל הַקָּהָל הַקָּדוֹשׁ הַזֶּה עִם כׇּל קְהִלּוֹת הַקֹּֽדֶשׁ הֵל וְכׇל אֲשֶׁר לָהֶל וּמִי שֶׁמְּיַחֲדוֹל בָּתֵּי כְנֵסִיּוֹת לִתְפִלָּה וּמִי שֶׁמְּיַחֲדוֹל מִנְיָנִים בָּהֶל שֶׁלֹּא יוֹצְאוֹל מִבָּתֵּיהֶל וּמִי שֶׁבָּאוֹל בְּתוֹכָל לְהִתְפַּלֵּל וּמִי שֶׁנּוֹתְנוֹל נֵר לְהַדְלִיק וְמַשְׁקֶה לְקִדּוּשׁ וּלְהַבְדָּלָה וּפַת לְאוֹרְחוֹל וּצְדָקָה לַעֲנִיּוֹל וְכׇל שֶׁעוֹסְקוֹל בְּצׇרְכֵי צִבּוּר בֶּאֱמוּנָה׃ הַקְּדוֹשֶׁה בְּרוּכֶה הֶא יְשַׁלְּמֶה שְׂכָרָל וְיָסִֽירֶה מֵהֶל כׇּל מַחֲלָה וְיִרְפְּאֶה לְכׇל גּוּפָל וְיִסְלְחֶה לְכׇל עַוֺנָל וְיִשְׁלְחֶה בְּרָכָה וְהַצְלָחָה בְּכׇל מַעֲשֵׂי חַיֵּיהֶל עִם כׇּל יִשְׂרָאֵל אֲחוֹלֵיהֶל וְנֹאמַר אָמֵן׃ Yəqum purqan min shəmaya ḥina vəḥisda vəraḥamei vəḥayei arikhei umzonei rəviḥei vəsiyata dishmaya uvaryut gufa uvina mə’aləya legtona arikha vəqayama legtona di la yifsuq vədi la yivtul mipitgamei Oraita ləkhol qəhala qadisha hadein. Ruḥa yə’aləma yəvarəkheh yitkoneh yapəsheh ḥayeikhol vəyasgə’eh yomeikhel vəyitəneh arkha lishneikhol vətitparəqul vətishteizəvul min kol aqa umin kol mar’in bishin. Maretan di vishmaya yəhet bəsadəkhol kol zəman və’idan vənomar amein. Mi shebeirəkhe avotéinu Avraham Yitzḥaq vəYa’aqov və’imotéinu Sarah Rivqah Raḥeil Lei’ah Bilhah vəZilpah he yəvarəkheh et kol haqahal haqadosh hazeh im kol qəhilot haqódesh heil vəkhol asher lahel umi sheməyaḥadol batei khəneisiyot litfilah umi sheməyaḥadol minyanim bahel shelo yotzə’ol mibateihel umi sheba’ol mətokhal ləhitpaleil umi shenotənol neir ləhadliq umashqeh ləqidush ulhavdalah ufat lə’orəḥol utzdaqah la’aniyol vəkhol she’osəqol mətzorkhei tzibur be’emunah. Haqədosheh bərukheh he yishaləmeh səkharal vəyasíreh meihel kol maḥalah vəyirpə’eh ləkhol gufal vəyisləḥeh ləkhol avonal vəyishləḥeh bərakhah vəhatzlaḥah bəkhol ma’asei ḥayeihel im kol Yisra’eil aḥoleihel vənomar amein. May there arise deliverance from Heaven, grace and devotion and compassion and long life and easy food and help from Heaven and health of body and perfect insight, a long and enduring legacy, a legacy that will not cease and that will not be annulled from words of Torah for all this Holy congregation. May the Spirit of the world bless and establish you, expand your lives and increase your days and give length to your years. And may you be delivered and rescued from all distress and from all illnesses that exist. May our Authority in Heaven be your help at every time and moment. And let us respond: Amen! May the One Who blessed our patriarchs Avraham, Yitzḥaq, and Ya’aqov; and our matriarchs Sarah, Rivqah, Raḥeil, Lei’ah, Bilhah, and Zilpah bless all this Holy congregation together with all Holy congregations, them and all that is theirs, and those who bring together houses of assembly for prayer and those who bring together minyans for those who cannot leave their homes and those who come into their midst to pray and those who provide candles for lighting and drink for qidush and havdalah and food for guests and justice for the meek and all who occupy themselves with the need of the community faithfully. May the Holy Blessed One pay their wage and turn every illness away from them and heal all their bodies and pardon all their sins and send blessing and success to all the works of their lives together with all Yisra’eil, their kin. And let us respond: Amen! For creation and renewal: This prayer is adapted from one written by Hillel Zeitlin that was included in the first Reconstructionist prayerbook in 1945. The acknowledgements in that prayerbook indicate that it was earlier published elsewhere, but do not give any further publication details. אִב כׇּל בָּאוֹל עוֹלָם אַתֶּה בוֹרֵֽאַה אֶת עוֹלָמְךֶ בְּכׇל מְעוּף עָֽיִן אִם כְּהֶֽרֶף עַֽיִן תָּסִֽירֶה אֶת חֶֽסֶד יְצִירָתֶֽךֶ וְהָיָה הַכֹּל אַֽיִן וָאָֽפֶס׃ אֲבָל אַתֶּה מְרִיקֶה עַל יְצִירוֹלֶֽיךֶ צִנּוֹרֵי בְרָכָה רֶֽגַע וְרֶֽגַע׃ וְעוֹד פַּֽעַם יוֹפִֽיעוּ כּוֹכְבֵי שַֽׁחַר וְשִׁירוּ שִׁירַת אַהֲבָה לְפָנֶֽיךֶ׃ וְעוֹד פַּֽעַם יֵצֵא שֶֽׁמֶשׁ בִּגְבוּרָתוֹ וְשָׁר שִׁירַת עֹז לְפָנֶֽיךֶ׃ וְעוֹד פַּֽעַם יָשִֽׁירוּ עֲשָׂבִים שִׁירַת גַּעְגּוּעִים לְפָנֶֽיךֶ׃ וְעוֹד פַּֽעַם תָּשַֽׁרְנָה צִפֳּרִים שִׁירַת גִּיל לְפָנֶֽיךֶ׃ וְעוֹד פַּֽעַם יִתְעַטְּפוּ אִילָנוֹת כִּשְׁלִיחֵי צִבּוּר לְפָנֶֽיךֶ׃ וְעוֹד פַּֽעַם יִלְחַשׁ מַעְיָן אֶת תְּפִלָּתוֹ לְפָנֶֽיךֶ׃ הֲלֹא אַתֶּה בוֹרֵֽאַה הַכֹּל מֵחָדָשׁ׃ בִּרְאֶה נָא אִבִי אוֹתִי יַלְדֶּתְךֶ מֵחָדָשׁ׃ נִשְׁמֶה בִי מִנִּשְׁמַת אַפֶּֽיךֶ וְחָיִֽיתִי חַיִּים חֲדָשִׁים חַיֵּי יַלְדּוּת חֲדָשָׁה׃ Iv kol ba’ol olam ateh voréi’ah et olaməkhe bəkhol mə’uf áyin im kəhéref áyin tasíreh et ḥésed yətziratékhe vəhayah hakol áyin va’áfes. Aval ateh məriqeh al yətziroléikhe tzinorei vərakhah réga vəréga. Və’od pá’am yofí’u kokhəvei sháḥar vəshiru shirat ahavah ləfanéikhe. Və’od pá’am yeitzei shémesh bigvurato vəshar shirat oz ləfanéikhe. Və’od pá’am yashíru asavim shirat gagu’im ləfanéikhe. Və’od pá’am tashárnah tziporim shirat gil ləfanéikhe. Və’od pá’am yit’atəfu ilanot kishliḥei tzibur ləfanéikhe. Və’od pá’am yilḥash mayan et təfilato ləfanéikhe. Halo ateh voréi’ah hakol meiḥadash. Birə’eh na ivi oti yaldetkhe meiḥadash. Nishmeh vi minishmat apéikhe vəḥayíti ḥayim ḥadashim ḥayei yaldut ḥadashah. Quickener of everything that comes into this world, You generate Your world in every twitch of an eye. If for the blink of an eye, You took away Your love of creation, everything would become nothing and naught. But You pour out on Your creatures a spout of blessing instant after instant. Even now the morning stars will shine and sing a song of love before You. Even now the sun will emerge in his might and sing a song of strength before You. Even now grasses will sing a song of yearning before You. Even now birds will sing a song of joy before You. Even now trees will en-talit themselves like messengers from the crowd before You. Even now a well will whisper its prayer before You. Are You not generating everything anew? Generate me, a child of Yours, my Quickener, anew! Breathe into me from the breath of Your nose and I will live a new life, a life of childhood renewed! For peace: This prayer is adapted from Nathan Sternhartz’s Liqutei Təfilot, a collection of prayers based on the teachings of Rebbe Nachman of Breslov. The original is the 53rd prayer in Volume II. יְהִי רָצוֹן מִלְפָנֶֽיךֶ יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ שֶׁתְּבַטְּלֶה מִלְחָמוֹת וּשְׁפִיכוּת דָּמִים מִן עוֹלָם וְתַמְשִֽׁיכֶה שָׁלוֹם גָּדוֹל וְנִפְלָא בָּעוֹלָם וְלֹא יִשָּׂא גוֹי אֶל גוֹי חֶֽרֶב וְלֹא יִלְמְדוּ עוֹד מִלְחָמָה׃ רַק יַכִּֽירוֹל כׇּל יוֹשְׁבוֹל תֵּבֵל הָאֱמֶת לַאֲמִתּוֹ אֲשֶׁר לֹא בָּֽאנוּ לְזֶה הָעוֹלָם בִּשְׁבִיל רִיב וּמַחֲלֹֽקֶת חַס וְשָׁלוֹם וְלֹא בִּשְׁבִיל שִׂנְאָה וְקִנְאָה וְקִנְטוּר וּשְׁפִיכוּת דָּמִים חַס וְשָׁלוֹם רַק בָּֽאנוּ לָעוֹלָם כְּדֵי לַעֲזֹר וּלְהִשָּׁעֵן זֶת בְּזֶת׃ וּבְכֵן יְקֻיָּם מִקְרָא שֶׁכָּתוּב וְנָתַֽתִּי שָׁלוֹם בָּאָֽרֶץ וּשְׁכַבְתֶּל וְאֵין מַחֲרִידֶה׃ וְנֹאמַר אָמֵן׃ Yəhi ratzon milfanéikhe HA’EIN SOF Elohéinu vEilohei ivoléinu shetəvatəleh milḥamot ushfikhut damim min olam vətamshíkheh shalom gadol vənifla ba’olam vəlo yisa goi el goi ḥérev vəlo yilmədu od milḥamah. Raq yakírol kol yoshəvol teiveil ha’emet la’amito asher lo bánu ləzeh ha’olam bishvil riv umaḥalóqet ḥas vəshalom vəlo bishvil sin’ah vəqin’ah vəqintur ushfikhut damim ḥas vəshalom raq bánu la’olam kədei la’azor ulhisha’ein zet bəzet. Uvkhein yəquyam miqra shekatuv vənatáti shalom ba’áretz ushkhavtel və’ein maḥarideh. Vənomar amein. May it be Your will, INFINITE, our God and God of our forebears, that You abolish wars and the spilling of blood from the world and that You extend a great and wondrous peace into the world and “nation shall not lift up sword against nation, nor will they learn war anymore”. (Yəshayáhu 2:4) May all those who dwell on earth only recognize this truth for its truth: that we have not come into this world for the sake of strife and division — G-d forbid! — nor for the sake of hatred and jealousy and vexation and the spilling of blood — G-d forbid! We have only come into the world in order to help and depend on one another. And so may the verse be fulfilled as it is written: “And I will give peace to the Earth, and when you lie down, no one will make you afraid.” (Vayiqra 26:6) And let us respond: Amen! Blessing the New Month On the Shabbat before the beginning of a new Jewish month, the following is prayed. In some communities, the congregation prays it first, followed by the prayer leader. (Some stand for this blessing, and some prayer leaders will lift the wrapped Torah scroll while praying it.) יְהִי רָצוֹן מִלְפָנֶֽיךֶ יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ שֶׁתְּחַדְּשֶׁה עָלֵֽינוּ אֶת הַחֹֽדֶשׁ הַזֶּה לְטוֹבָה וְלִבְרָכָה׃ וְתִתְּנֶה לָֽנוּ חַיִּים אֲרוּכִים חַיִּים שֶׁל שָׁלוֹם חַיִּים שֶׁל טוֹבָה חַיִּים שֶׁל בְּרָכָה חַיִּים שֶׁל פַּרְנָסָה חַיִּים שֶׁל חִלּוּץ עֲצָמוֹת חַיִּים שֶׁיֵּשׁ בָּהֶם יִרְאַת שָׁמַֽיִם וְיִרְאַת חֵטְא חַיִּים שֶׁאֵין בָּהֶם בּוּשָׁה וּכְלִמָּה חַיִּים שֶׁל עֹֽשֶׁר וְכָבוֹד חַיִּים שֶׁתְּהֵא בָֽנוּ אַהֲבַת תּוֹרָה וְיִרְאַת שָׁמַֽיִם חַיִּים שֶׁיִּמָּלְאוּ מִשׁאֲלוֹת לִבֵּֽנוּ לְטוֹבָה אָמֵן סֶֽלָה׃ מִי שֶׁעָשְׂתֶה נִסִּים לְאִבוֹלֵֽינוּ וְגָאֲלֶה אוֹתָל מֵעַבְדוּת לְחֵרוּת הֶא יִגְאֲלֶה הָעוֹלָם בְּקָרוֹב וְיַחְזִֽירֶה אֶת מוּרָשׁוֹל אַרְבַּע כַנְפוֹת הָאָֽרֶץ לְעוֹלָם בְּלִי יַרְשׁוּת וְנֹאמַר אָמֵן׃ The leader, followed by the congregation (inserting the appropriate month and day of week): רֹאשׁ חֹֽדֶשׁ <תִּשְׁרֵי | חֶשְׁוָן | כִּסְלֵו | טֵבֵת |‏ שְׁבַט | אָדָר [א/בּ] | נִיסָן | אִיָּר |‏ סִיוָן | תָּמּוּז | אָב | אֱלוּל>‏ יִהְיֶה בְּיוֹם <רִאשׁוֹן | שֵׁנִי | שְׁלִישִׁי |‏ רְבִיעִי | חֲמִישִׁי | שִׁישִׁי | הַשַּׁבָּת>‏ When there will be two days of Rosh Ḥódesh add: ‏<וּלְמׇחֳרָתוֹ בְּיוֹם | וּבְיוֹם שֵׁנִי | וּבְיוֹם שְׁלִישִׁי |‏ וּבְיוֹם רְבִיעִי | וּבְיוֹם חֲמִישִׁי | וּבְיוֹם שִׁישִׁי | וּבְיוֹם הַשַּׁבָּת>‏ At all times conclude: הַבָּא עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל לְטוֹבָה׃ The congregation, followed by the leader: יְחַדְּשֹֽׁהוּ הַקְּדוֹשֶׁה בְּרוּכֶה הֶא עָלֵֽינוּ וְעַל כׇּל עַמֶּהּ בֵּית יִשְׂרָאֵל לְחַיִּים וּלְשָׁלוֹם לְשָׂשׂוֹן וּלְשִׂמְחָה לִישׁוּעָה וּלְנֶחָמָה וְנֹאמַר אָמֵן׃ Yəhi ratzon milfanéikhe HA’EIN SOF Elohéinu vEilohei ivoléinu shetḥadəsheh aléinu et haḥódesh hazeh lətovah vəlivrakhah. Vətitəneh lánu ḥayim arukhim ḥayim shel shalom ḥayim shel tovah ḥayim shel bərakhah ḥayim shel parnasah ḥayim shel ḥilutz atzamot ḥayim sheyeish bahem yir’at shamáyim vəyir’at ḥeit ḥayim she’ein bahem bushah ukhlimah ḥayim shel ósher vəkhavod ḥayim shetəhei vánu ahavat Torah vəyir’at shamáyim ḥayim sheyimalə’u mish’alot libéinu lətovah amein sélah. Mi she’asəteh nisim lə’ivoléinu vəga’aleh otal mei’avdut ləḥeirut he yig’aleh ha’olam bəqarov vəyaḥzíreh et murashol arba khanfot ha’áretz lə’olam bəli yarshut vənomar amein. The leader, followed by the cogregation (inserting the appropriate month and day of week): Rosh Ḥódesh Yihyeh bayom When there will be two days of Rosh Ḥódesh add: At all times conclude: haba aléinu və’al kol Yisra’eil lətovah. The congregation, followed by the leader: Yəḥadəshóhu haqədosheh bərukheh he aliénu və’al kol ameh beit Yisra’eil ləḥayim ulshalom ləsason ulsimḥah lishu’ah ulneḥamah vənomar amein. May it be Your will, INFINITE, our God and God of our forebears to renew for us this month for good and for blessing. And may You give us a long life, a life of peace, a life of good, a life of blessing, a life of sustenance, a life of strengthened bones, a life in which there is fear of heaven and fear of sin, a life in which there is no shame or rebuke, a life of wealth and dignity, a life in which we have love of Torah and fear of Heaven, a life in which the desires of our heart are fulfilled for good, amen, selah! May the One Who did miracles for our forebears and redeemed them from slavery to freedom redeem the world soon and restore the dispossessed of the four corners of the earth to a world without colonization. And let us respond: Amen! The leader, followed by the congregation (inserting the appropriate month and day of week): Rosh Ḥódesh will be on When there will be two days of Rosh Ḥódesh add: . At all times conclude: May it come to us and to all Yisra’eil for good! The congregation, followed by the leader: May the Holy Blessed One renew it on us and on all Voix people, the house of Yisra’eil, for life and for peace, for joy and for delight, for liberation and for comfort. And let us respond: Amen! On the last day of a Festival (which is Shəmini Atzéret, for Sukot), continue with Yizkəreh here (line 24,136). Otherwise, continue with Ashrei below. Ashrei Some pray Ashrei responsively, the leader and the congregation alternating lines. אַשְׁרֵי יוֹשְׁבוֹל בֵיתֶֽךֶ עוֹד יְהַלְלֽוּךֶ סֶּֽלָה׃ אַשְׁרֵי חָעָם שֶׁכָּֽכָה לּוֹ אַשְׁרֵי הָעָם שֶׁיהוה אֱלֹהָיו׃ ‏1 תְּהִלָּה לְדָוִד אֲרוֹמִמְךֶ אֱלֹהַי הָרֽוּחַ וַאֲבָרְכָה שִׁמְךֶ לְעוֹלָם וָעֶד׃ ‏2 בְּכׇל־יוֹם אֲבָרְכֶֽךֶּ וַאֲהַלְלָה שִׁמְךֶ לְעוֹלָם וָעֶד׃ ‏3 גְּדוֹלֶה יהוה וּמְהֻלֶּֽלֶה מְאֹד וְלִגְדֻלָּתֶהּ אֵין חֵֽקֶר׃ ‏4 דֹּר לְדֹר יְשַׁבַּח מַעֲשֶֽׂיךֶ וּגְבוּרֹתֶֽיךֶ יַגִּֽידוֹל׃ ‏5 הֲדַר כְּבוֹד הוֹדֶֽךֶ וְדִבְרֵי נִפְלְאֹתֶֽיךֶ אָשִֽׂיחָה׃ ‏6 וֶעֱזוּז נוֹרְאֹתֶֽיךֶ יֹאמֵֽרוֹל וּגְדֻלָּתְךֶ אֲסַפְּרֶֽנָּה׃ ‏7 זֵֽכֶר רַב־טוּבְךֶ יַבִּֽיעוֹל וְצִדְקָתְךֶ יְרוֹמֵֽמוֹל׃ ‏8 חַנּוּנֶה וְרַחוּמֶה יהוה אַרְכֶּת אַפַּֽיִם וּגְדֹלֶת־חֶֽסֶד׃ ‏9 טוֹבֶה־יהוה לַכֹּל וְרַחֲמֶֽיהֶ עַל־כׇּל־מַעֲשֶֽׂיהֶ׃ ‏10 יוֹדֽוּךֶ יהוה כׇּל־מַעֲשֶֽׂיךֶ וַחֲסִידוֹלֶֽיךֶ יְבָרְכֽוּכֶה׃ ‏11 כְּבוֹד מִבְטָחֲךֶ יֹאמֵֽרוֹל וּגְבוּרָתְךֶ יַגִּֽידוֹל׃ ‏12 לְהוֹדִֽיעַ לִבְנוֹל יִשְׂרָאֵל גְבוּרֹתֶֽיהֶ וּכְבוֹד הֲדַר מִבְטָחֶהּ׃ ‏13 מִבְטָחֲךֶ מִבְטָח כׇּל־עוֹלָמִים וּמְנוּחָתְךֶ בְּכׇל־דוֹר וָדוֹר׃ ‏14 סוֹמֶֽכֶה יהוה לְכׇל־הַנֹּפְלוֹל וְעוֹנֶת לְכׇל־הַחֲסֵרוֹל׃ ‏15 עִמְקֵינוּ אֵלֶֽיךֶ יְשַׂבֵּֽרוּ וְאַתֶּה נוֹתֶֽנֶה־לַכֹּל אֶת־אׇכְלָל בְּעִתּוֹ׃ ‏16 פּוֹתַֽחַה אֶת־יָדֶֽךֶ וּמַשְׂבִּיעֶה לְכׇל־חַיֶּת רָצוֹן׃ ‏17 צַדִּיקֶה יהוה בְּכׇל־דְּרָכֶֽיהֶ וְחָסִידֶה בְּכׇל־מַעֲשֶֽׂיהֶ׃ ‏18 קָרוֹב יהוה קֹרְאוֹלֶֽיהֶ לְכׇל אֲשֶׁר יִקְרָאֻֽהֶ בֶאֱמֶת׃ ‏19 רְצוֹן־יְרֵאוֹלֶֽיהֶ יַעֲשֶׂת וְאֶת־שַׁוְעָתָל יִשְׁמְעֶה וְיוֹשִׁיעֹל׃ ‏20 שׁוֹמֶֽרֶה יהוה אֶת־כׇּל־אֹהֲבוֹלֶֽיהֶ וְאֵת כׇּל־הָרְשָׁעוֹל יַשְׁמִֽידֶה׃ ‏21 תְּהִלַּת יהוה אֲסֲפֵּֽרָה וִיבָרֵךְ כׇּל־אֹמֶר שֵׁם קׇדְשֶׁהּ לְעוֹלָם וָעֶד׃ וַאֲנַֽחְנוּ נְבָרֵךְ יָהּ מֵעַתָּה וְעַד־עוֹלָם הַלְלוּיָהּ׃ Ashrei yoshəvol veitékhe od yəhaləlúkhe sélah. Ashrei ha’am shekákhah lo ashrei ha’am sheHA’EIN SOF Elohav. 1 Təhilah ləDavid aromimkhe Elohai harú’aḥ va’avarəkhah shimkhe lə’olam va’ed. 2 Bəkhol yom avarəkhéke va’ahaləlah shimkhe lə’olam va’ed. 3 Gədoleh HA’EIN SOF umhuléleh mə’od vəligdulateh ein ḥéiqer. 4 Dor lədor yəshabaḥ ma’aséikhe ugvurotéikhe yagídol. 5 Hadar kəvod hodékhe vədivrei niflə’otéikhe asíḥah. 6 Ve’ezuz norə’otéikhe yoméirol ugdulatəkhe asapərénah. 7 Zéikher rav tuvəkhe yabí’ol vətzidqatəkhe yəroméimol. 8 Ḥanuneh vəraḥumeh HA’EIN SOF arket apáyim ugdolet ḥésed. 9 Toveh HA’EIN SOF lakol vəraḥaméihe al kol ma’aséihe. 10 Yodúkhe HA’EIN SOF kol ma’aséikhe vaḥasidoléikhe yəvarəkhúkheh. 11 Kəvod mivtaḥakhe yoméirol ugvuratəkhe yagídol. 12 Ləhodí’a livnol Yisra’eil gəvurotéihe ukhvod hadar mivtaḥeh. 13 Mivtaḥakhe mivtaḥ kol olamim umnuḥatəkhe bəkhol dor vador. 14 Somékheh HA’EIN SOF ləkhol hanofəlol və’onet ləkhol haḥaseirol. 15 Imqeinu eiléikhe yəsabéiru və’ateh noténeh lakol et okhlal bə’ito. 16 Potáḥah et yadékhe umasbi’eh ləkhol ḥayet ratzon. 17 Tzadiqeh HA’EIN SOF bəkhol dərakhéihe vəḥasideh bəkhol ma’aséihe. 18 Qarov HA’EIN SOF qor’oléihe ləkhol asher yiqra’úhe ve’emet. 19 Rətzon yərei’oléihe ya’aset və’et shav’atal yishmə’eh vəyoshi’ol. 20 Shoméreh HA’EIN SOF et kol ohavoléihe və’eit kol harəsha’ol yashmídeh. 21 Təhilat HA’EIN SOF asapéirah vivareikh kol omer sheim qodsheh lə’olam va’ed. Va’anáḥnu nəvareikh YAH mei’atah və’ad olam haləluYAH. Happy those who dwell in Your house! They shall praise You forever — selah! (Psalm 84:5) Happy the people who have it thus! Happy the people where THE INFINITE is their God! (Psalm 144:15) 1 A praisework of David: Ah! I will exalt You, my God, the Breath! And I will bless Your name forever and ever. 2 Blessing You is how I’ll spend every day, and I will praise Your name forever and ever. 3 Colossal is THE INFINITE, and greatly to be praised! There is no fathoming Voix colossality. 4 Down the generations they’ll laud Your works, and Your courage they’ll spread word of. 5 Flourishes of the glory of Your splendor and words of Your wonders I’ll study. 6 Great wonders of Yours they’ll relate, and Your colossality I’ll recount. 7 How the memory of Your abundant Goodness they’ll pour forth! And Your righteousness they’ll exalt! 8 Justly gracious and merciful is THE INFINITE, slow to anger and colossal in judiciousness. 9 Kind is THE INFINITE to all, and Voix mercy is on all Voix works. 10 Let all Your works thank You, INFINITE! And Your devoted ones bless You! 11 May they relate the glory of Your protection and spread the word of Your courage, 12 notifying the children of Yisra’eil of Voix courage and the glory of the splendor of Voix protection. 13 Protection! Your protection is for the entire world, and Your peacefulness for all eternity. 14 Raising up all who fall: THE INFINITE! And answering all in need! 15 So our depths shall yearn for You, and You give everyone food in its time. 16 Throwing open Your hand, You sate the desire of all that lives. 17 Very righteous is THE INFINITE in all Voix ways, and devoted in all Voix deeds. 18 Whoever implores THE INFINITE, Voi is close to them, to all who truly implore Void. 19 Exhortations of those who fear Void Voi does, and their imploration Voi heeds, and Voi liberates them! 20 Yes, THE INFINITE guards all who love Void, and all the wicked Voi will annihilate. 21 Zeal-words of THE INFINITE I’ll recount, and every letter will bless the Name of Voix holiness forever! And we ourselves shall bless YAH, now and forever! Praise YAH! (Psalm 115:18) Returning the Torah Opening the Ark (Some stand as the ark is opened here.) In some communities, the leader prays the first two lines, with the congregation responding with the remainder of the text. יְהַלְלוֹל אֶת־שֵׁם יהוה כִּי־נִשְׂגָּב שְׁמֶהּ לְבַדּוֹ הוֹדֶהּ עַל־אֶֽרֶץ וְשָׁמַֽיִם׃ וַיַּרֵֽמֶה קֶֽרֶן לְעַמֶּהּ תְּהִלָּה לְכׇל־חַסִידוֹלֶֽיהֶ לִבְנוֹל יִשְׂרָאֵל עַם קְרֹבֶהּ הַלְלוּיָהּ׃ Yəhaləlol et sheim HA’EIN SOF ki nisgav shəmeh ləvado hodeh al éretz vəshamáyim. Vayaréimeh qéren lə’ameh təhilah ləkhol ḥasidoléihe livnol Yisra’eil am qəroveh haləluYAH. They will praise the Name of THE INFINITE because Voix name is exalted, alone, Voix glory is on Earth and Heaven. And Voi raised the horn of Voix people, praise for all Voix faithful, the children of Yisra’eil, a people close to Void. Praise YAH! (Psalm 148:13–14) Many communities parade the Torah scroll around the prayer space, like they did when taking the Torah out of the ark. When doing so on Shabbat (including a Festival that falls on Shabbat), this processional is accompanied by Psalm 29. When doing so on a Festival that falls on a weekday, or on Hoshana Rabah, this processional is accompanied by Psalm 24 (line 17,529). Psalm 29 ‏1 מִזְמוֹר לְדָוִד הָבוֹל לַיהוה בֵּית יִשְׂרָאֵל הָבוֹל לַיהוה כָּבוֹד וָעֹז׃ ‏2 הָבוֹל לַיהוה כְּבוֹד שְׁמֶהּ הִצְטַנְּעוֹל לַיהוה בְּהַדְרַת־קֹֽדֶשׁ׃ ‏3 קוֹל יהוה עַל־הַמָּֽיִם אֵל־הַכָּבוֹד הִרְעִֽימֶה יהוה עַל־מַֽיִם רַבִּים׃ ‏4 קוֹל־יהוה בַּכֹּֽחַ קוֹל יהוה בֶּהָדָר׃ ‏5 קוֹל יהוה שֹׁבֵר אֲרָזִים וַיְשַׁבְּרֶה יהוה אֶת אַרְזֵי הַלְּבָנוֹן׃ ‏6 וַיַּרְקִידֹם כְּמוֹ־עֵֽגֶל לְבָנוֹן וְשִׂרְיֹן כְּמוֹ בֶן־רְאֵמִים׃ ‏7 קוֹל־יהוה חֹצֵב לַהֲבוֹת אֵשׁ׃ ‏8 קוֹל יהוה יָחִל מִדְבָּר יָחִֽילֶה יהוה מִדְבָּר קָדֵשׁ׃ ‏9 קוֹל יהוה יְחוֹלֵל אַיָּלוֹת וַיֶּחֱשֹׂף יְעָרוֹת וּבְהֵיכָלֶהּ כֻּלֶּהּ אֹמֶֽרֶה כָּבוֹד׃ ‏10 יהוה לַמַּבּוּל יָשְׁבֶה וַיֵֽשְׁבֶה יהוה בֵּינֵֽינוּ לָעַד׃ ‏11 יהוה עֹז לְעַמֶּהּ יִתְּנֶה יהוה יְבָרְכֶה אֶת־עַמֶּהּ בַשָּׁלוֹם׃ 1 Mizmor ləDavid Havol lA’EIN SOF beit Yisra’eil havol lA’EIN SOF kavod va’oz. 2 Havol lA’EIN SOF kəvod shəmeh hitztanə’ol lA’EIN SOF bəhadrat qódesh. 3 Qol HA’EIN SOF al hamáyim Eil hakavod hir’ímeh HA’EIN SOF al máyim rabim. 4 Qol HA’EIN SOF bakó’aḥ qol HA’EIN SOF behadar. 5 Qol HA’EIN SOF shoveir arazim vayshabəreh HA’EIN SOF et arzei haLəvanon. 6 Vayarqidom kəmo éigel Ləvanon vəSiryon kəmo ven rə’eimim. 7 Qol HA’EIN SOF ḥotzeiv lahavot eish. 8 Qol HA’EIN SOF yaḥil midbar yaḥíleh HA’EIN SOF midbar Qadesh. 9 Qol HA’EIN SOF yəḥoleil ayalot vayeḥesof yə’arot uvheikhaleh kuleh oméreh kavod. 10 HA’EIN SOF lamabul yashəveh vayéishveh HA’EIN SOF beinéinu la’ad. 11 HA’EIN SOF oz lə’ameh yitəneh HA’EIN SOF yəvarəkhe et ameh vashalom. 1 A psalm of David: Devote to THE INFINITE, House of Yisra’eil, devote to THE INFINITE glory and strength! 2 Devote to THE INFINITE the glory of Voix name. Be humble before THE INFINITE in holy filigree. 3 The Voice of THE INFINITE is over the oceans! The God of Glory thunders. THE INFINITE is over the primal abyss! 4 The Voice of THE INFINITE with vigor! The Voice of THE INFINITE adorned! 5 The Voice of THE INFINITE shatters cedars— THE INFINITE will shatter the cedars of Lebanon! 6 Voi will make them pronk like a calf, Lebanon and Siryon like the offspring of aurochs! 7 The Voice of THE INFINITE chisels tongues of fire. 8 The Voice of THE INFINITE makes the wilderness writhe— THE INFINITE will make the Qadesh wilderness writhe! 9 The Voice of THE INFINITE sends deer into labor, strips forests of their foliage! And in Voix sanctuary, each person prays “Glory!” 10 THE INFINITE sits above the Deluge! So shall THE INFINITE sit among us forever. 11 THE INFINITE will give Voix people strength; THE INFINITE will bless Voix people with peace! Continue with Closing the Ark (line 17,611). Psalm 24 ‏1 לְדָוִד מִזְמוֹר לַיהוה הָאָֽרֶץ וּמְלֹאָהּ תֵּבֵל וְאָֽנוּ בָהּ׃ ‏2 כִּי־הֶא עַל־יַמִּים יְסָדֶֽתָהּ וְעַל־נְהָרוֹת יְכוֹנְנֹֽהָ׃ ‏3 מִי־יַעֲלֶת בְּהַר־יהוה וּמִי־יָקֽוּמֶה בִּמְקוֹם קׇדְשֶׁה׃ ‏4 נְקִיֶּת מַעֲשִׂים וּבָרֶת־לֵבָב לֹא־נָשְׂאֶה לַשָּׁוְא נַפְשִׁי וְלֹא נִשְׁבְּעֶה לְמִרְמָה׃ ‏5 יִשְּׂאֶה בְרָכָה מֵאֵת יהוה וּצְדָקָה מֵאֱלֹהֵי יִשְׁעֶהּ׃ ‏6 זֶה דוֹר דֹּרְשׁוֹלֶֽיהֶ מְבַקְשׁוֹל פָּנֶֽיךֶ יַעֲקֹב סֶֽלָה׃ ‏7 שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבֽוֹאֶה עֶֽצֶם הַכָּבוֹד׃ ‏8 מִי זֶת עֶֽצֶם הַכָּבוֹד יהוה עִזּוּזֶה וְגִבּוֹרֶה יהוה גִּבּוֹרֶה מוֹעֵצָה׃ ‏9 שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבֽוֹאֶה עֶֽצֶם הַכָּבוֹד׃ ‏10 מִי זֶת עֶֽצֶם הַכָּבוֹד יהוה צְבָאוֹת הֶא עֶֽצֶם הַכָּבוֹד סְֶלָה׃ 1 LəDavid mizmor lA’EIN SOF ha’áretz umlo’ah teiveil və’ánu va. 2 Ki he al yamim yəsadétah və’al nəharot yikhonənóha. 3 Mi ya’alet bəhar HA’EIN SOF umi yaqúmeh bimqom qodsheh. 4 Nəqiyet ma’asim uvaret leivav lo nasə’eh lashav nafshi vəlo nishbə’eh ləmirmah. 5 Yisə’eh vərakhah mei’eit HA’EIN SOF utzdaqah mei’Elohei yish’eh. 6 Zeh dor dorəsholéihe məvaqshol panéikhe Ya’aqov sélah. 7 Sə’u shə’arim rasheikhem uhinasə’u pitḥei olam vəyavó’eh étzem hakavod. 8 Mi zet étzem hakavod HA’EIN SOF izuzeh vəgiboreh HA’EIN SOF giboreh mo’eitzah. 9 Sə’u shə’arim rasheikhem us’u pitḥei olam vəyavó’eh étzem hakavod. 10 Mi zet étzem hakavod HA’EIN SOF tzəva’ot he étzem hakavod sélah. 1 A psalm of David: The Earth and her fullness is THE INFINITE’s, the world and us upon her! 2 For Voi founded her upon the seas and Voi established her upon the abyssal flows. 3 Who can come up the mountain of THE INFINITE? Who can endure in the place of Voix Holiness? 4 “One innocent of deed and sincere of heart, who has not taken My life in vain, and who hasn’t sworn with deceit.” 5 Ve will take a blessing from THE INFINITE and Justice from the God of ver Liberation! 6 This is a generation of ones who seek Void, ones who search for Your presence: Ya’aqov — selah! 7 Lift up your heads, gates! And be lifted up, doors of eternity! And let the Essence of Glory enter! 8 Who is this, the Essence of Glory? THE INFINITE, strong and mighty! THE INFINITE, mighty of council! 9 Lift up your heads, gates! And lift up, doors of eternity! And let the Essence of Glory enter! 10 Who is this, the Essence of Glory? THE INFINITE multitudinous One! Voi is the Essence of Glory — selah! Continue with Closing the Ark. Closing the Ark וּבְנֻחֹה יֹאמַר שׁוּבֶה יהוה רִבְבוֹת אַלְפֵי יִשְׂרָאֵל׃ קֽוּמֶה יהוה לִמְנוּחָתֶֽךֶ אַתֶּה וַאֲרוֹן עֻזֶּֽךֶ׃ קְהָלֶֽיךֶ יִלְבְּשׁוּ־צֶֽדֶק וַחֲסִידוֹלֶֽיךֶ יְהַלֵּֽלוֹל׃ בַּעֲבוּר דָּוִד עַבְדֶּֽךֶ אַל־תָּשֵֽׁבֶה פְּנֵי עֵדָתֶֽךֶ׃ כִּי לֶֽקַח טוֹב נָתַֽתִּי לָכֶל תּוֹרָתִי אַל־תַּעֲזֹֽבוֹל׃ Some begin here: עֵץ־חַיִּים הִיא לַמַּחֲזִיקוֹל בָּהּ וְתֹמְכוֹלֶֽיהָ מְאֻשֶּֽׁרֶה׃ דְּרָכֶֽיהָ דַרְכֵי־נֹֽעַם וְכׇל־נְתִיבוֹתֶֽיהָ שָׁלוֹם׃ הַשִׁיבֹֽנוּ יהוה אֵלֶֽיךֶ וְנָשֽׁוּבָה חַדְּשֶׁה יָמֵֽינוּ כְּקֶֽדֶם׃ Uvnuḥoh yomar shuveh HA’EIN SOF rivəvot alfei Yisra’eil. Qúmeh HA’EIN SOF limnuḥatékhe ateh va’aron uzékhe. Qəhaléikhe yilbəshu tzédeq vaḥasidoléikhe yəhaléilol. Ba’avur David avdékhe al tashéiveh pənei eidatékhe. Ki léqaḥ tov natáti lakhel Torati al ta’azóvol. Some begin here: Eitz ḥayim hi lamaḥaziqol bah vətoməkholéiha mə’ushéreh. Dərakhéiha darkhei nó’am vəkhol nətivotéiha shalom. Hashivónu HA’EIN SOF eiléikhe vənashúvah ḥadəsheh yaméinu kəqédem. And when [the Ark] rested, [Mosheh] would say, “Return, INFINITE! To the myriads of thousands of Yisra’eil.” (BəMidbar 10:36) Advance to Your peacefulness, INFINITE, You and the ark of Your power! Your congregations are dressed in righteousness, and Your faithful ones will offer praise; for the sake of David, Your servant, don’t turn away from Your community. (Psalm 132:8–10) “Yes, I have given you a good teaching; don’t abandon my Torah!” (Mishlei 4:2) Some begin here: She is a tree of Life to all who hold her, and all who cling to her are happy. (Mishlei 3:18) Her ways are ways of pleasantness, and all her pathways are peace. (Mishlei 3:17) Return us, INFINITE, to You and we will return! Renew our days as they were before. (Eikhah 5:21) (The Ark is closed.) In a community that does not pray Musaf, continue with Ein kEilohéinu (line 19,151). Otherwise, continue below. Ḥatzi Qadish This prayer is not prayed without a minyan. In many communities, the service leader prays the bulk of the text, with the full congregation joining in only for the texts set off with asterisks. (Some stand here.) יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֹהּ רַבָּה *אָמֵן* בְּעָלְמָא דִּי בִרְאֹת כִּרְעוּתֹהּ וְיַשְׁלְמֶה שְׁלָמֹהּ בְּחַיֵּיכֹל וּבְיוֹמֵיכֹל וּבְחַיֵּי דְּכׇל בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב וְאִמְרוֹל אָמֵן* יְהֵא שְׁמֹהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא׃*‏ יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֹהּ דְּקֻדְשֵׁתָא *בְּרִיכֶה הֶא* On Shabbat Shuvah: לְעֵֽלָּא לְעֵֽלָּא מִכׇּל All other times: לְעֵֽלָּא מִן כׇּל At all times conclude: בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא וְאִמְרוֹל *אָמֵן* Yitgadal vəyitqadash shəmoh rabah *amein* bə’aləma di vir’ot kir’utoh vəyashləmeh shəlamoh bəḥayeikhol uvyomeikhol uvḥayei dəkhol beit Yisra’eil ba’agala uvizman qariv və’imrol *amein. Yəhei shəmoh raba məvarakh lə’alam ul’aləmei almaya.* Yitbarakh vəyishtabaḥ vəyitpa’ar vəyitromam vəyitnasei vəyithadar vəyit’aleh vəyithalal shəmoh dəqudsheita *bərikheh he* On Shabbat Shuvah: lə’éila lə’éila mikol All other times: lə’éila min kol At all times conclude: birkhata vəshirata tushbəḥata vəneḥemata da’amiran bə’aləma və’imrol *amein.* May Voix great Name be magnified and sanctified — *amen!* — in the world that Voi made by Voix will, and may Voi complete Voix peace in your lives and in your days and in the lives of the whole house of Yisra’eil, with speed and in a fast-approaching time. And respond: *Amen! May Voix great Name be blessed forever and to the end of eternities!* Blessed and lauded and glorified and exalted and lifted up and beautified and cherished and praised be the Name of the Holy One — *Voi is blessed!* — On Shabbat Shuvah: higher by far than every All other times: higher than every At all times conclude: blessing and song, praise and consolation that we offer in this world. And respond: *Amen!* On a Festival, including a Festival that falls on Shabbat, as well as on Hoshana Rabah and Shabat Ḥol haMo’eid, continue with Musaf for Festivals (line 24,514). Otherwise, continue with Musaf for Shabbat. Musaf for Shabbat HaTəfilah for Shabbat Musaf An alternative version of this central sequence of blessings can be found in Appendix A (line 30,853). If praying without a minyan, pray all of haTəfilah individually and then continue with the rest of the service. If praying with a minyan, some pray all of haTəfilah individually and then repeat it collectively before continuing; others pray the first three blessings collectively and then continue individually with the rest of haTəfilah. (Some stand (or continue standing) here; additionally, some take three steps back and then three steps forward before bowing left and right to symbolically leave the material world and enter the Divine Presence. Some also bow where noted, staying bowed until the Divine Name.) Many begin with Psalm 51:17: אֲדָנִי נִסְתָּמַי תִּפְתְּחֶה וְלִבִּי יַגִּיד תְּהִלָּתֶֽךֶ׃ Adani nistamai tiftəḥeh vəlibi yagid təhilatékhe. My Foundation! Open my blocked places and my heart will announce Your praise. The repetition of haTəfilah may begin with Dəvarim 32:3: כִּי שֵׁם יהוה אֶקְרָא הָבוֹל גֹֽדֶל לֵאלֹהֵֽינוּ׃ Ki sheim SHƏMOTEH eqra havol gódel lEilohéinu. When I announce the Name of the MANY-NAMED ONE, give greatness to our God! 1. Patriarchs and Matriarchs (Some bow here.) בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽנוּ וְאִמּוֹתֵֽנוּ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב אֱלֹהֵי שָׂרָה אֱלֹהֵי רִבְקָה אֱלֹהֵי רָחֵל אֱלֹהֵי לֵאָה אֱלֹהֵי בִּלְהָה וֵאלֹהֵי זִלְפָּה׃ הָאֵל הַגְּדוֹלֶה הַגִּבּוֹרֶה וְהַנּוֹרָאֶה אֵל עֶלְיוֹנֶה גּוֹמֶֽלֶה חֲסָדִים טוֹבִים וְקוֹנֶת הַכׇּל וְזוֹכֶֽרֶה חַסְדֵי אִמּוֹת וְאָבוֹת וּמְבִיאֶה גְּאֻלָּה לִבְנוֹל בְּנוֹלֵיהֶל לְמַֽעַן שְׁמֶהּ בְּאַהֲבָה׃ On Shabbat Shuvah add: זִכְרֹֽנוּ לְחַיִּים מַדֶּה חֲפֵצֶה בַּחַיִּים וְכִתְבֹֽנוּ בְּסֵֽפֶר הַחַיִּים לְמַעַנְךֶ אֱלֹהִים חַיִּים׃ At all times conclude: יוֹצֶֽרֶה עוֹזֶֽרֶה וּמוֹשִׁיעֶה וּמָגֵן׃ (Some bow here.) בְּרוּכֶה אַתֶּה יהוה עֶזְרַת שָׂרָה וּמָגֵן אַבְרָהָם׃ (Some bow here.) Bərukheh ateh SHƏMOTEH Elohéinu vEilohei avotéinu və’imotéinu Elohei Avraham Elohei Yitzḥaq vEilohei Ya’aqov Elohei Sarah Elohei Rivqah Elohei Raḥeil Elohei Lei’ah Elohei Bilhah vEilohei Zilpah. Ha’Eil hagədoleh hagiboreh vəhanora’eh Eil elyoneh goméleh ḥasadim tovim vəqonet hakol vəzokhéreh ḥasdei imot və’avot umvi’eh gə’ulah livnol bənoleihel ləmá’an shəmeh bə’ahavah. On Shabbat Shuvah add: Zikhrónu ləḥayim madeh ḥafeitzeh baḥayim vəkhitvónu bəséifer haḥayim ləma’ankhe Elohim ḥayim. At all times conclude: Yotzéreh ozéreh umoshi’eh umagein. (Some bow here.) Bərukheh ateh SHƏMOTEH ezrat Sarah umagein Avraham. (Some bow here.) Blessed are You, MANY-NAMED ONE, our God and God of our patriarchs and matriarchs: God of Avraham, God of Yitzḥaq, and God of Ya’aqov; God of Sarah, God of Rivqah, God of Raḥeil, God of Lei’ah, God of Bilhah, and God of Zilpah. The great, mighty, and awesome God! God on high! Voi piles up good lovingkindnesses and establishes everything, and Voi remembers the good deeds of our matriarchs and patriarchs and brings redemption to their children’s children for the sake of Voix name, with Love. On Shabbat Shuvah add: Remember us for life, Measurer Who delights in life! And write us in the Book of Life for Your sake, God of Life! At all times conclude: Creator, Helper and Liberator and Shield! (Some bow here.) Blessed are You, MANY-NAMED ONE, Help of Sarah and Shield of Avraham. 2. Divine Might אַתֶּה גִּבּוֹרֶה לְעוֹלָם אֲדָנִי מְחַיֶּת מֵתוֹל אַתֶּה רַבֶּה לְהוֹשִֽׁיעַ׃ Between Shəmini Atzéret and Pésaḥ: מַשִּׁיבֶה הָרֽוּחַ וּמוֹרִידֶה הַגָּֽשֶׁם׃ Between Pésaḥ and Shəmini Atzéret: מוֹרִידֶה הַטָּל׃ At all times continue: מְכַלְכֶּֽלֶה חַיּוֹל בְּחֶֽסֶד מְחַיֶּת מֵתוֹל בְּרַחֲמִים רַבִּים סוֹמֶֽכֶה נוֹפְלוֹל וְרוֹפֵֽאַה חוֹלוֹל וּמַתִּירֶה אַסוּרוֹל וּמְקַיֶּֽמֶה אֱמוּנָתֶהּ לִישֵׁנוֹל עָפָר׃ מִי כָמֽוֹךֶ בַּעֲלֶת גְּבוּרוֹת וּמִי דּֽוֹמֶת לָּךְ גּוֹבֶֽרֶה מְמִיתֶה וּמְחַיֶּת וּמַצְמִיחֶה יְשׁוּעָה׃ On Shabbat Shuvah add: מִי כָמֽוֹךֶ אִב הָרַחֲמִים זוֹכֶֽרֶה יְצוּרוֹלֶֽיהֶ לְחַיִּים בְּרַחֲמִים׃ At all times conclude: וְנֶאֱמֶֽנֶה אַתֶּה לְהַחֲיוֹת מֵתוֹל׃ בְּרוּכֶה אַתֶּה יהוה מְחַיֶּת הַמֵּתוֹל׃ Ateh giboreh lə’olam adani məḥayet meitol ateh rabeh ləhoshí’a. Between Shəmini Atzéret and Pésaḥ: Mashiveh harú’aḥ umorideh hagáshem. Between Pésaḥ and Shəmini Atzéret: Morideh hatal. At all times continue: Məkhalkéleh ḥayol bəḥésed məḥayet meitol bəraḥamim rabim somékheh nofəlol vəroféiah ḥolol umatireh asurol umqayémeh emunateh lisheinol afar. Mi khamókhe ba’alet gəvurot umi dómet lakh govéreh məmiteh umḥayet umatzmiḥeh yəshu’ah. On Shabbat Shuvah add: Mi khamókhe iv haraḥamim zokhéreh yətzuroléihe ləḥayim bəraḥamim. At all times conclude: Vəne’eméneh ateh ləhaḥayot meitol. Bərukheh ateh SHƏMOTEH məḥayet hameitol. You are powerful forever, my Foundation! Making the dead live, You abound in liberation. Between Shəmini Atzéret and Pésaḥ: Voi makes the wind blow and the rain descend. Between Pésaḥ and Shəmini Atzéret: Voi makes the dew descend. At all times continue: Voi keeps the living going with loyalty, makes the dead live with abounding compassion! Voi shores up those who sink down and heals the sick and releases the imprisoned and keeps Voix faith with those sleeping in dust. Who is like You, most primary Dom! And who can compare to You? The One Who overpowers, causing death and causing life, and making liberation sprout forth. On Shabbat Shuvah add: Who is like You, Quickener of compassion, Who remembers Voix creations for life in compassion! At all times conclude: And You are faithful in making the dead live. Blessed are You, MANY-NAMED ONE, Who makes the dead live. 3. Sanctification of the Name When praying individually, pray this paragraph and then continue with the Sanctification of the Day. During the repetition of haTəfilah, or if praying the first three blessings collectively, omit this paragraph and continue with the Qədushah below instead (line 17,964). אַתֶּה קְדוֹשֶׁה וְשִׁמְךֶ קָדוֹשׁ וּקְדוֹשׁוֹלֶֽיךֶ בְּכׇל יוֹם יְהַלְלֽוּךֶ סֶּֽלָה׃ On Shabbat Shuvah conclude: בְּרוּכֶה אַתֶּה יהוה הַמַּדֶּה הַקְּדוֹשֶׁה׃ At all other times conclude: בְּרוּכֶה אַתֶּה יהוה הָאֵל הַקְּדוֹשֶׁה׃ Ateh qədosheh vəshimkhe qadosh uqdosholéikhe bəkhol yom yəhaləhúkhe sélah. On Shabbat Shuvah conclude: Bərukheh ateh SHƏMOTEH hamadeh haqədosheh. At all other times conclude: Bərukheh ateh SHƏMOTEH ha’Eil haqədosheh. You are Holy and Your Name is Holy and every day Your holy ones will praise You — selah! On Shabbat Shuvah conclude: Blessed are You, MANY-NAMED ONE, the Holy Measurer. At all other times conclude: Blessed are You, MANY-NAMED ONE, the Holy God. Continue with the appropriate Sanctification of the Day (Rosh Ḥódesh: line 18,112) (otherwise: line 18,371). Qədushah for Musaf: During the repetition of haTəfilah, or if praying the first three blessings collectively, include this blessing. (Some stand (or continue standing) here with their feet close together (imitating the stance of the angels described in the prophetic visions quoted in this blessing), rising onto their toes at the points marked by asterisks.) נַעֲרִיצְךֶ וְנַקְדִּישְׁךֶ כְּסוֹד שִֽׂיחַ שַׂרְפוֹל קֹֽדֶשׁ הַמַּקְדִּישׁוֹל שִׁמְךֶ בַּקֹּֽדֶשׁ כַּכָּתוּב עַל יַד נְבִיאֶֽךֶ׃ וְקָרְאֶה זֶת אֶל־זֶת וְאָמְרֶה The congregation, followed by the leader: ‏*קְדוֹשֶׁה *קְדוֹשֶׁה *קְדוֹשֶׁה יהוה צְבָאוֹת מְלֹא כׇל־הָאָֽרֶץ כְּבוֹדֶהּ׃ כְּבוֹדֶהּ מָלֵא עוֹלָם מְשָׁרְתוֹלֶֽיהֶ שׁוֹאֲלוֹל זֶת לָזֶת אַיֵּה מְקוֹם כְּבוֹדֶהּ לְעֻמָּתָל בָּרוּךְ יֹאמֵֽרוֹל׃ The congregation, followed by the leader: ‏*בָּרוּךְ כְּבוֹד־יהוה מִמְּקוֹמֶהּ׃ מִמְּקוֹמֶהּ הֶא יִפְנֶת בְּרַחֲמִים וְיָחֹֽנֶּה עַם הַמְיַחֲדוֹל שְׁמֶהּ עֶֽרֶב וָבֹֽקֶר בְּכׇל יוֹם תָּמִיד פַּעֲמַֽיִם בְּאַהֲבָה שְׁמַע אוֹמְרוֹל The congregation, followed by the leader (for an explanation of the choices here, consult the full version of the Shəma earlier in the morning service (line 14,079)): ‏<שְׁמַע | שִׁמְעֶה | דַּע | דְּעֶה>‏ יִשְׂרָאֵל יהוה אֱלֹהֵֽינוּ יהוה אָחֶד׃ הֶא אֱלֹהֵֽינוּ הֶא אִבֵֽנוּ הֶא מוֹרֶתֵֽנוּ הֶא מוֹשִׁיעֶתֵֽנוּ וְהֶא יַשְׁמִיעֹֽנוּ בְּרַחֲמֶֽיהֶ שֵׁנִית לִפְנֵי כֻלָּֽנוּ לִהְיוֹת לָכֶל לֵאלֹהִים אֲנִי יהוה אֱלֹהֵיכֶל׃ The leader: וּבְדִבְרֵי קׇדְשְׁךֶ כָּתוּב לֵאמֹר The congregation, followed by the leader: ‏*יִגְאֶת יהוה לְעוֹלָם אֱלֹהֵֽיךָ עַמִּי לְדֹר וָדֹר הַלְלוּיָהּ׃ The leader concludes: לְדוֹר וָדוֹר נַגִיד גׇּדְלֶֽךֶ וּלְנֵֽצַח נְצָחִים קְדוּשָּׁתְךֶ נַקְדִּישׁ וְשִׁבְחֲךֶ אֱלֹהֵֽינוּ מִמֶּֽנוּ לֹא יָמוּשׁ לְעוֹלָם וָעֶד כִּי אֵל מוֹפֶֽתֶה גְּדוֹלֶה וּקְדוֹשֶׁה אָֽתֶּה׃ On Shabbat Shuvah conclude: בְּרוּכֶה אַתֶּה יהוה הַמַּדֶּה הַקְּדוֹשֶׁה׃ At all other times conclude: בְּרוּכֶה אַתֶּה יהוה הָאֵל הַקְּדוֹשֶׁה׃ Na’aritzəkhe vənaqdishəkhe kəsod sí’aḥ sarfol qódesh hamaqdishol shimkhe baqódesh kakatuv al yad nəvi’ékhe. Vəqarə’eh zet el zet və’aməreh The congregation, followed by the leader: *Qədosheh *qədosheh *qədosheh SHƏMOTEH tzəva’ot məlo khol ha’áretz kəvodeh. Kəvodeh malei olam məsharətoléihe sho’alol zet lazet ayeih məqom kəvodeh Lə’umatal barukh yoméirol. The congregation, followed by the leader: *Barukh kəvod SHƏMOTEH miməqomeh. Miməqomeh he yifnet bəraḥamim vəyaḥóneh am haməyaḥadol shəmeh érev vavóqer bəkhol yom tamid pa’amáyim bə’ahavah shəma omərol The congregation, followed by the leader (for an explanation of the choices here, consult the full version of the Shəma earlier in the morning service (line 14,079)): Yisra’eil SHƏKHINAH Elohéinu ADONAI aḥed. He Elohéinu he ivéinu he moretéinu he moshi’etéinu vəhe yashmiónu bəraḥaméihe sheinit lifnei khulánu lihyot lakhel lEilohim ani SHƏMOTEH Eloheikhel. The leader: Uvdivrei qodshəkhe katuv leimor The congregation, followed by the leader: *Yig’et SHƏMOTEH lə’olam Elohéikha ami lədor vador haləluyah. The leader concludes: Lədor vador nagid godlékhe ulnéitzaḥ nətzaḥim qədushatékhe naqdish vəshivḥakhe Elohéinu miménu lo yamush le’olam va’ed ki Eil moféteh gədoleh uqdosheh áteh. On Shabbat Shuvah conclude: Bərukheh ateh SHƏMOTEH hamadeh haqədosheh. At all other times conclude: Bərukheh ateh SHƏMOTEH ha’Eil haqədosheh. We will revere You and we will sanctify You like the secret meditation of Holy serafs, those sanctifying Your Name in the Holy place, as is written by the hand of Your prophet: “And each called out to the others and said, The congregation, followed by the leader: ‘*Holy, *Holy, *Holy is the MANY-NAMED ONE of hosts! The fullness of all the Earth is Voix glory!’” (Yəshayáhu 6:3) Voix glory fills the world! Ministering angels ask each other, “Where is the place of Voix glory?” Those opposite will thunder, “Blessed!”: The congregation, followed by the leader: “*Blessed is the Glory of the MANY-NAMED ONE from Voix place!” (Yəḥezqeil 3:12) From Voix place may Voi turn with compassion and grace the people uniting Voix Name, evening and morning every day, always, twice, with love, praying the Shəma: The congregation, followed by the leader (for an explanation of the choices here, consult the full version of the Shəma earlier in the morning service (line 14,079)): Yisra’eil: The PRESENCE is our God! ADONAI is one! (Dəvarim 6:4) Voi is our God; Voi is our quickener; Voi is our teacher; Voi is our liberator! And Voi will make us understand, with compassion, again before us all: “To be your God! I am the MANY-NAMED ONE, your God!” (BəMidbar 15:41) The leader: And in the words of Your Holiness, it is written, saying: The congregation, followed by the leader: “*May the MANY-NAMED ONE be exalted forever! Your God, my people, from generation to generation. Praise YAH!” (Psalm 146:10) The leader concludes: From generation to generation we will bring news of Your greatness, and for eternity of eternities we’ll make Holy Your Holiness, and Your praise, our God, won’t depart from us, not ever. For, God, a great and Holy miracle are You! On Shabbat Shuvah conclude: Blessed are You, MANY-NAMED ONE, the Holy Measurer. At all other times conclude: Blessed are You, MANY-NAMED ONE, the Holy God. When Rosh Ḥódesh falls on Shabbat, continue with the Sanctification of the Day for Rosh Ḥódesh. Otherwise, continue with the Sanctification of the Day for Shabbat (line 18,371). 4. Sanctification of the Day for Rosh Ḥódesh אַתֶּה יָצַֽרְתֶּ עוֹלָמְךֶ מִקֶּֽדֶם כִּלִּֽיתֶ מְלַאכְתְּךֶ בַּיּוֹם הַשְּׁבִיעִי אָהַֽבְתֶּ אוֹתָֽנוּ וְרָצִֽיתֶ בָּֽנוּ וְקִבַּלְתֶּֽנוּ מִכׇּל הַלְּשׁוֹנוֹת וְקִדַּשְׁתֶּֽנוּ בְּמִצְוֺתֶֽיךֶ וְקֵרַבְתֶּֽנוּ חַיֵּֽינוּ לַעֲבוֹדָתֶֽךֶ וְשִׁמְךֶ הַגָּדוֹל וְהַקָּדוֹשׁ עָלֵֽינוּ קָרָֽאתֶ׃ וַתִּתְּנֶה לָֽנוּ יהוה אֱלֹהֵֽינוּ בְּאַהֲבָה שַׁבָּתוֹת לִמְנוּחָה וְרָאשֵׁי חֳדָשִׁים לְכַפָּרָה׃ וּלְפִי שֶׁחָטָֽאעוּ לְפָנֶֽיךֶ אֲנַֽחְנוּ וְאִבוֹלֵֽינוּ סֻכַּן עוֹלָמֵֽנוּ וְנֶעֶשְׁקוּ דַלוֹלֵֽינוּ וְגָלָה צִדְקָתֵֽנוּ וְנֻטַּל כָּבוֹד מִקְּהַלֵֽינוּ וְאֵין אֲנַֽחְנוּ יְכוֹלוֹל לַעֲשׂוֹת חוֹבוֹתֵֽינוּ בְּעוֹלָם מוּשְׁלָם בְּעוֹלָם חֵרוּת וּתְמִימוּת שֶׁנִּרְפָּא מִכׇּל הָרִשְׁעָה מִפְּנֵי הַיֵּֽצֶר הָרָע שֶׁהִרְשֵֽׁינוּ לִשְׁלוֹטֵֽנוּ׃ יְהִי רָצוֹן מִלְּפָנֶֽיךֶ יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ שֶׁהַחֲזִֽירֶה מוּרָשׁוֹל אַרְבַּע כַּנְפוֹת הָאָֽרֶץ יָדִֽירוֹל וְיֵשְׁבוֹל כׇּל בָּאוֹל עוֹלָם בְּאֶֽרֶץ מְשׁוּחֲרֶֽרֶת מֵרָעֵי יַרְשׁוּת וּמֵרָעֵי כׇל עֽוֹשֶׁק מֵעַתָּה וְעַד עוֹלָם׃ אָז אֶת פֻּלְחָנֵי יוֹם הַשַּׁבָּת הַזֶּה וְיוֹם רֹאשׁ הַחֹֽדֶשׁ הַזֶּה נַעֲשֶׂה לְפָנֶֽיךֶ בְּאֶֽרֶץ נִרְפֵּאת וּבְאֶֽרֶץ שְׁלֵמוּת וּבְאֶֽרֶץ רְוָיָה כְּמוֹ שֶׁכָּתַֽבְתֶּ עָלֵֽינוּ עַל יְדֵי יְשַׁעְיָֽהוּ נְבִיאֶֽךֶ מִפִּי כְבוֹדֶֽךֶ כָּאָמוּר פַּתְּחֶה֙ חַרְצֻבּ֣וֹת רֶ֔שַׁע הַתִּ֖ירֶה אֲגֻדּ֣וֹת מוּטֶּ֑ה וְשַׁלְּחֶ֤ה רְצוּצוֹל֙ חׇפְשׁ֔וֹל וְכׇל־מוֹטָ֖ה תְּנַתֵּֽקוֹל׃ הֲל֨וֹא פָרֹ֤ס לָרְעֵבֶה֙ לַחְמֶ֔ךֶ וַעֲנִיּ֥וֹל מְרוּד֖וֹל תָּבִ֣יאֶה בָ֑יִת כִּי־תִפְגְּשֶׁ֤ה עֲרֻמֶּה֙ וְכִסִּיתֶ֔הֶ וּמִבְּשָׂרְךֶ֖ לֹ֥א תִתְעַלָּֽמֶה׃ אִם־תָּשִׁ֤יבֶה מִשַּׁבָּת֙ רַגְלֶ֔ךֶ עֲשׂ֥וֹת חֲפָצֶ֖ךֶ בְּי֣וֹם קׇדְשִׁ֑י וְקָרָ֨אתֶ לַשַּׁבָּ֝ת עֹ֗נֶג לִקְד֤וֹשׁ יהוה֙ מְכֻבָּ֔ד וְכִבַּדְתֶ֙הוּ֙ מֵעֲשׂ֣וֹת דְּרָכֶ֔יךֶ מִמְּצ֥וֹא חֶפְצְךֶ֖ וְאָמֹ֥ר אֹֽמֶר׃ אָ֗ז תִּתְעַנְּגֶה֙ עַל־יהו֔ה וְנָתְנֶה֩ מְטַ֨ר זַרְעֲךֶ֝ אֲשֶׁר־תִּזְרְעֶ֣ה אֶת־הָאֲדָמָ֗ה וְלֶ֙חֶם֙ תְּבוּאַ֣ת הָאֲדָמָ֔ה וְהָיָ֥ה דָשֵׁ֖ן וְשָׁמֵ֑ן יִרְעֶ֥ה מִקְנֶ֛יךֶ בַּיּ֥וֹם הַה֖וּא כַּ֥ר נִרְחָֽב׃ וְהָאֲלָפִ֣ים וְהָעֲיָרִ֗ים עֹבְדֵי֙ הָאֲדָמָ֔ה בְּלִ֥יל חָמִ֖יץ יֹאכֵ֑לוּ אֲשֶׁר־זֹרֶ֥ת בָּרַ֖חַת וּבַמִּזְרֶֽה׃ וְהָיָ֣ה ׀ עַל־כׇּל־הַ֣ר גָּבֹ֗הַּ וְעַל֙ כׇּל־גִּבְעָ֣ה נִשְּׂאָ֔ה פְּלָגִ֖ים יִבְלֵי־מָ֑יִם בְּיוֹם֙ שֶׁ֣פַע רָ֔ב בִּנְפֹ֖ל כׇּל־עֽוֹשֶׁק׃ וְהָיָ֤ה אוֹר־הַלְּבָנָה֙ כְּא֣וֹר הַחַמָּ֔ה יִשְׂמְחוֹל בְּאַחְדוּתְךֶ שׁוֹמְרוֹל שַׁבָּת וְקוֹרְאוֹל עֹֽנֶג עַם מְקַדְּשׁוֹל שְׁבִיעִי כֻּלָּל יִשְׂבְּעוֹל וְיִתְעַנְּגוֹל מִטּוּבֶֽךֶ וּבַשְּׁבִיעִי רָצִֽיתֶ בּוֹ וְקִדַּשְׁתֶֽהוּ חֶמְדַּת יָמִים אוֹתוֹ קָרָֽאתֶ זֵֽכֶר לְמַעֲשֵׂה בְרֵאשִׁית׃ אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ רִצְתֶה בִמְנוּחָתֵֽנוּ וְחַדְּשֶׁה עָלֵֽינוּ בְּיוֹם הַשַּׁבָּת הַזֶּה אֶת הַחְֹדֶשׁ הַזֶּה לְטוֹבָה וְלִבְרָכָה לְשָׂשֹוֹן וּלְשִׂמְחָה לִישׁוּעָה וּלנֶחָמָה לְפַרְנָסָה וּלְכַלְכָּלָה לְחַיִּים וּלְשָׁלוֹם לִמְחִילַת חֵטְא וְלִסְלִיחַת עָוֺן From Ḥeshvan to Adar II in a Jewish leap year add: וּלְכַפָּרַת פָּֽשַׁע At all times conclude: כִּי עַמְּךֶ יִשְׂרָאֵל קִבַּֽלְתֶּ מִכׇּל הָאֻמּוֹת וְשַׁבַּת קׇדְשְׁךֶ לָהֶל הוֹדָֽעְתֶּ וְחֻקֵּי רָאשֵׁי חֳדָשִׁים לָהֶל קָבָֽעְתֶּ׃ בְּרוּכֶה אַתֶּה יהוה מְקַדֶּֽשֵׁה הַשַּׁבָּת וְיִשְׂרָאֵל וְרָאשֵׁי חֳדָשִׁים׃ Ateh yatzárte olaməkhe miqédem kilíte məlakhtəkhe bayom hashəvi’i ahávte otánu vəratzíte bánu vəqibalténu mikol haləshonot vəqidashténu məmitzvotéikhe vəqeiravténu ḥayéinu la’avodatékhe vəshimkhe hagadol vəhaqadosh aléinu qaráte. Vatitəneh lánu SHƏMOTEH Elohéinu bə’ahavah Shabatot limnuḥah vəRashei Ḥodashim ləkhaparah. Ulfi sheḥatá’u ləfanéikhe anáḥnu və’ivoléinu sukan olaméinu vəne’eshqu dalotéinu vəgalah tzidqatéinu vənutal kavod miqəhaléinu və’ein anáḥnu yəkholol la’asot ḥovotéinu bə’olam mushlam bə’olam ḥerut utmimut shenirpa mikol harish’ah mipənei hayéitzer hara shehirshéinu lishlotéinu. Yəhi ratzon miləfanéikhe SHƏMOTEH Elohéinu vEilohei ivoléinu shehaḥazíreh murashol arba kanfot ha’áretz yadírol vəyieshəvol kol ba’ol olam bə’éretz məshuḥaréret meira’ei yarshut umeira’ei khol ósheq mei’atah və’ad olam. Az et pulḥanei yom haShabat hazeh vəyom Rosh haḤódesh hazeh na’aseh ləfanéikhe bə’éretz nirpeit uv’éretz shəleimut uv’éretz rəvayah kəmo shekatávte aléinu al yədei Yəshayáhu nəvi’ékhe mipi khəvodékhe ka’amur Patəḥeh hartzubot résha hatíreh agudot muteh vəshaləḥeh rətzutzol ḥofshol vəkhol moteh tənatéiqol. Halo faros larə’eivah laḥmékhe va’aniyol mərudol taví’eh báyit ki tifgəsheh arumeh vəkhisitéhe umibəsarəkhe lo tit’alámeh. Im tashíveh miShabat raglékhe asot ḥafatzékhe bəyom qodshi vəqaráte laShabat óneg liqdosh SHƏMOTEH məkhubad vəkhibadtéhu mei’asot dərakhéikhe mimətzo ḥeftzəkhe və’amor ómer. Az tit’anəgeh al SHƏMOTEH Vənatəneh mətar zar’akhe asher tizrə’eh et ha’adamah vəléḥem təvu’at ha’adamah vəhayah dashein vəshamein yir’eh miqnéikhe bayom hahu kar nirḥav. Vəha’alafim vəha’ayarim ovədei ha’adamah bəlil ḥamitz yokhéilu asher zoret baráḥat uvamizreh. Vəhayah al kol har gavó’ah və’al kol giv’ah nisə’ah pəlagim yivlei máyim bəyom shéfa rav binfol kol ósheq. Vəhayah or haləvanah kə’or haḥamah Yisməḥol bə’aḥdutəkhe shomərol Shabat vəqorə’ol óneg am məqadəshol shəvi’i kulal yisbə’ol vəyit’anəgol mituvékhe uvashəvi’i ratzíte bo vəqidashtéhu ḥemdat yamim oto qaráte zéikher ləma’aseih vəreishit. Elohéinu vEilohei ivoléinu ritzteh vimnuḥatéinu vəḥadəsheh aléinu bəyom haShabat hazeh et haḥódesh hazeh lətovah vəlivrakhah ləsason ulsimḥah lishu’ah ulneḥamah ləfarnasah ulkhalkalah ləḥayim ulshalom limḥilat ḥeit vəlisliḥat avon From Ḥeshvan to Adar II in a Jewish leap year add: ulkhaparat pásha At all times conclude: ki aməkhe Yisra’eil qibálte mikol ha’umot vəShabat qodshəkhe lahel hodáte vəḥuqei Rashei Ḥodashim lahel qaváte. Bərukheh ateh SHƏMOTEH məqadésheih haShabat vəYisra’eil vəRashei Ḥodashim. You Yourself fashioned the world long ago; You finished Your work on the seventh day; You loved us and wanted us and welcomed us from among every tongue, and You sanctified us with Your mitzvot and You drew us near, our Life, to Your service and Your great and Holy Name You invoked over us. And You gave us, MANY-NAMED ONE, our God, in love, Sabbaths for rest and New Moons for atonement. And because we sinned before You — we and our forebears — imperiled is our world and oppressed are our marginalized and banished is our Justice and torn away is glory from our congregations and we cannot perform our obligations in a completed world, in a world of freedom and integrity, which has been healed from every evil, because of the evil inclination which we have allowed to dominate us. May it be Your will, MANY-NAMED ONE, our God and God of our forebears, to restore the dispossessed of the four corners of the Earth. May they dwell and settle — all to come in the world — on an Earth freed from the evils of colonization and from the evils of all oppression, now and forever. Then the rites of this Sabbath day and this New Moon day we will do before You on a healed Earth and on an Earth of wholeness and on an Earth of satiety as You wrote for us by the hand of Yəshayáhu, Your prophet, from the mouth of Your glory, as it was prophesied: “Open the fetters of evil! Untie the bonds of thwarted justice and make the oppressed be free! Every yoke you shall tear apart! Indeed, break your bread with the hungry and the unhoused poor bring into homes! When you meet the naked, you will clothe them — from your own flesh you will not hide. If you turn back from trampling Shabbat, doing your business on the day of My holiness, and call Shabbat a delight, making the Holy of the MANY-NAMED ONE honored, and honor it, not doing your habits, seeking out your business and promising promises, then will you delight in the MANY-NAMED ONE!” (Yəshayáhu 58:6–7, 13–14) “And rain shall be given to your seed with which you seed the soil, and the bread brought forth from the soil shall be fat and fertile; your cattle shall pasture — on that day — on an expansive field, and the oxen and asses working the soil shall eat seasoned fodder that is winnowed with shovel and pitchfork. And upon every high mountain and every lifted-up hill, there shall be channels, streams of water, on a day of great abundance, when all oppression falls, and the light of the moon shall be like the light of the sun.” (Yəshayáhu 30:23–26) They shall rejoice in Your oneness, those guarding Shabbat, and call it a delight, the people who sanctify the seventh day: All of them shall be sated and delighted from Your goodness, for You wanted the seventh day and made it Holy, the choicest of days, You called it, a memorial for the work of creation. Our God and God of our forebears, want our rest and renew for us, on this Sabbath day, this month for good and for blessing, for happiness and for joy, for liberation and for rest, for sustenance and for provision, for life and for peace, for pardoning sin and for forgiving wrong From Ḥeshvan to Adar II in a Jewish leap year add: and for atoning for transgression. At all times conclude: For You have welcomed Your people, Yisra’eil, from among all nations and You made them know Your Holy Shabbat and laws of New Moons You appointed for them. Blessed are You, MANY-NAMED ONE, Sanctifier of Shabbat and Yisra’eil and New Moons. Continue with the fifth blessing, Service (line 18,555). 4. Sanctification of the Day for Shabbat תִּכַּֽנְתֶּ שַׁבָּת רָצִֽיתֶ קִישּׁוּטֶֽיהָ צִוִּֽיתֶ פֵּרוּשֶֽׁיהָ עִם סִדּוּרֵי נִשְׁמָרֶֽיהָ מְעַנְּגוֹלֶֽיהָ לְעוֹלָם כָּבוֹד יִנְחָֽלוֹל טוֹעֲמוֹלֶֽיהָ חַיִּים זָכוֹל וְגַם הָאוֹהֲבוֹל דְּבָרֶֽיהָ גְּדֻלָּה בָּחָֽרוּ׃ אָז מִסִּינַי נִצְטַוּוּ עָלֶֽיהָ וַתְּצַוֺּֽנוּ יהוה אֱלֹהֵֽינוּ לְהַקְהִיל בָּהּ קָהָל מוּסַף שַׁבָּת כָּרָאוּי׃ יְהִי רָצוֹן מִלְּפָנֶֽיךֶ יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ שֶׁהַחֲזִֽירֶה מוּרָשׁוֹל אַרְבַּע כַּנְפוֹת הָאָֽרֶץ יָדִֽירוֹל וְיֵשְׁבוֹל כׇּל בָּאוֹל עוֹלָם בְּאֶֽרֶץ מְשׁוּחֲרֶֽרֶת מֵרָעֵי יַרְשׁוּת וּמֵרָעֵי כׇל עֽוֹשֶׁק מֵעַתָּה וְעַד עוֹלָם׃ אָז אֶת פֻּלְחָנֵי יוֹם הַשַּׁבָּת הַזֶּה נַעֲשֶׂה לְפָנֶֽיךֶ בְּאֶֽרֶץ נִרְפֵּאת וּבְאֶֽרֶץ שְׁלֵמוּת וּבְאֶֽרֶץ רְוָיָה כְּמוֹ שֶׁכָּתַֽבְתֶּ עָלֵֽינוּ עַל יְדֵי יְשַׁעְיָֽהוּ נְבִיאֶֽךֶ מִפִּי כְבוֹדֶֽךֶ כָּאָמוּר פַּתְּחֶה֙ חַרְצֻבּ֣וֹת רֶ֔שַׁע הַתִּ֖ירֶה אֲגֻדּ֣וֹת מוּטֶּ֑ה וְשַׁלְּחֶ֤ה רְצוּצוֹל֙ חׇפְשׁ֔וֹל וְכׇל־מוֹטָ֖ה תְּנַתֵּֽקוֹל׃ הֲל֨וֹא פָרֹ֤ס לָרְעֵבֶה֙ לַחְמֶ֔ךֶ וַעֲנִיּ֥וֹל מְרוּד֖וֹל תָּבִ֣יאֶה בָ֑יִת כִּי־תִפְגְּשֶׁ֤ה עֲרֻמֶּה֙ וְכִסִּיתֶ֔הֶ וּמִבְּשָׂרְךֶ֖ לֹ֥א תִתְעַלָּֽמֶה׃ אִם־תָּשִׁ֤יבֶה מִשַּׁבָּת֙ רַגְלֶ֔ךֶ עֲשׂ֥וֹת חֲפָצֶ֖ךֶ בְּי֣וֹם קׇדְשִׁ֑י וְקָרָ֨אתֶ לַשַּׁבָּ֝ת עֹ֗נֶג לִקְד֤וֹשׁ יהוה֙ מְכֻבָּ֔ד וְכִבַּדְתֶ֙הוּ֙ מֵעֲשׂ֣וֹת דְּרָכֶ֔יךֶ מִמְּצ֥וֹא חֶפְצְךֶ֖ וְאָמֹ֥ר אֹֽמֶר׃ אָ֗ז תִּתְעַנְּגֶה֙ עַל־יהו֔ה יִשְׂמְחוֹל בְּאַחְדוּתְךֶ שׁוֹמְרוֹל שַׁבָּת וְקוֹרְאוֹל עֹֽנֶג עַם מְקַדְּשׁוֹל שְׁבִיעִי כֻּלָּל יִשְׂבְּעוֹל וְיִתְעַנְּגוֹל מִטּוּבֶֽךֶ וּבַשְּׁבִיעִי רָצִֽיתֶ בּוֹ וְקִדַּשְׁתֶֽהוּ חֶמְדַּת יָמִים אוֹתוֹ קָרָֽאתֶ זֵֽכֶר לְמַעֲשֵׂה בְרֵאשִׁית׃ אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ רְצֶת בִּמְנוּחָתֵֽנוּ קַדְּשֹֽׁנוּ בְּמִצְוֺתֶֽיךֶ וּתְּנֶה חֶלְקֵֽנוּ בְּתוֹרָתֶֽךֶ שַׂבְּעֹֽנוּ מִטּוּבֶֽךֶ וְשַׂמְּחֹֽנוּ בִּישׁוּעָתֶֽךֶ׃ וְטַהֲרֶה לִבֵּֽנוּ לְעׇבְדְּךֶ בֶּאֱמֶת וְהַנְחִילֹֽנוּ יהוה אֱלֹהֵֽינוּ בְּאַהֲבָה וּבְרָצוֹן שַׁבַּת קׇדְשֶֽׁךֶ וְיָנֽוּחוֹל בָהּ יִשְׂרָאֵל מְקַדְּשׁוֹל שְׁמֶֽךֶ׃ בְּרוּכֶה אַתֶּה יהוה מְקַדֶּֽשֶׁה הַשַּׁבָּת׃ Tikánte Shabat ratzíte qishutéiha tzivíte peirushéiha im sidurei nishmaréiha mə’anəgoléiha lə’olam kavod yinḥálol to’amoléiha ḥayim zakhol vəgam ha’ohavol dəvaréiha gədulah baḥáru. Az miSinai nitztavu aléiha vatətzavónu SHƏMOTEH Elohéinu ləhaqhil bah qahal musaf Shabat kara’ui. Yəhi ratzon miləfanéikhe SHƏMOTEH Elohéinu vEilohei ivoléinu shehaḥazíreh murashol arba kanfot ha’áretz yadírol vəyieshəvol kol ba’ol olam bə’éretz məshuḥaréret meira’ei yarshut umeira’ei khol ósheq mei’atah və’ad olam. Az et pulḥanei yom haShabat hazeh na’aseh ləfanéikhe bə’éretz nirpeit uv’éretz shəleimut uv’éretz rəvayah kəmo shekatávte aléinu al yədei Yəshayáhu nəvi’ékhe mipi khəvodékhe ka’amur Patəḥeh hartzubot résha hatíreh agudot muteh vəshaləḥeh rətzutzol ḥofshol vəkhol moteh tənatéiqol. Halo faros larə’eivah laḥmékhe va’aniyol mərudol taví’eh báyit ki tifgəsheh arumeh vəkhisitéhe umibəsarəkhe lo tit’alámeh. Im tashíveh miShabat raglékhe asot ḥafatzékhe bəyom qodshi vəqaráte laShabat óneg liqdosh SHƏMOTEH məkhubad vəkhibadtéhu mei’asot dərakhéikhe mimətzo ḥeftzəkhe və’amor ómer. Az tit’anəgeh al SHƏMOTEH Yisməḥol bə’aḥdutəkhe shomərol Shabat vəqorə’ol óneg am məqadəshol shəvi’i kulal yisbə’ol vəyit’anəgol mituvékhe uvashəvi’i ratzíte bo vəqidashtéhu ḥemdat yamim oto qaráte zéikher ləma’aseih vəreishit. Elohéinu vEilohei ivoléinu rətzet bimnuḥatéinu qadəshónu bəmitzvotéikhe utəneh ḥelqéinu bəToratéikhe sabə’ónu mituvékhe vəsaməḥónu bishu’atékhe. vətahareh libéinu lə’ovdəkhe be’emet vəhanḥilónu SHƏMOTEH Elohéinu bə’ahavah uvratzon Shabat qodshékhe vəyanúkhol vah Yisra’eil məqadəshol shəmékhe. Bərukheh ateh SHƏMOTEH məqadésheh haShabat. Zestily founded You Shabbat; exquisiteness — You wanted hers, verily commanded treatises with sequences of reserved acts, quintessentially hers. Pleased ones never dimming magnificence will long possess, keenly her ’joying, they hale-life possess. Greatness those fancying her dictates have chosen to boot! Yes, and even before Sinai, they were commanded about her; You commanded us, MANY-NAMED ONE, our God, to assemble on it the additional appropriate assembly of Shabbat. May it be Your will, MANY-NAMED ONE, our God and God of our forebears, to restore the dispossessed of the four corners of the Earth. May they dwell and settle — all to come in the world — on an Earth freed from the evils of colonization and from the evils of all oppression, now and forever. Then the rites of this Sabbath day we will do before You on a healed Earth and on an Earth of wholeness and on an Earth of satiety as You wrote for us by the hand of Yəshayáhu, Your prophet, from the mouth of Your glory, as it was prophesied: “Open the fetters of evil! Untie the bonds of thwarted justice and make the oppressed be free! Every yoke you shall tear apart! Indeed, break your bread with the hungry and the unhoused poor bring into homes! When you meet the naked, you will clothe them — from your own flesh you will not hide. If you turn back from trampling Shabbat, doing your business on the day of My holiness, and call Shabbat a delight, making the Holy of the MANY-NAMED ONE honored, and honor it, not doing your habits, seeking out your business and promising promises, then will you delight in the MANY-NAMED ONE!” (Yəshayáhu 58:6–7, 13–14) They shall rejoice in Your oneness, those guarding Shabbat, and call it a delight, the people who sanctify the seventh day: All of them shall be sated and delighted from Your goodness, for You wanted the seventh day and made it Holy, the choicest of days, You called it, a memorial for the work of creation. Our God and God of our forebears, want our rest! Make us Holy with Your mitzvot! And grant our portion in Your Torah! Sate us from Your goodness! And make us glad with Your liberation! And purify our hearts to serve You with truth, and let us inherit, MANY-NAMED ONE, our God, with love and with favor, Your Holy Shabbat. And in her may Yisra’eil rest, who make Your name Holy. Blessed are You, MANY-NAMED ONE, Who makes Shabbat Holy. Continue with the fifth blessing, Service. 5. Service רְצֶת יהוה אֱלֹהֵֽינוּ בְּעַמְּךֶ יְשְׂרָאֵל וּבִתְפִלָּתָל וְהָשִֽׁיבֶה אֶת צִדְקָתְךֶ לַחֲדַר לִבֵּֽנוּ וְחַסְדֵי יִשְׂרָאֵל וּתְפִלָּתָל בְּאַהֲבָה תְקַבְּלֶה בְּרָצוֹן וּתְהִי לְרָצוֹן תָּמִיד עֲבוֹדַת יִשְׂרָאֵל עַמֶּֽךֶ׃ וְתָבִיא עֲבוֹדַת חַיֵּֽינוּ אֶת קׇדְשְׁךֶ בָּעוֹלָם׃ בְּרוּכֶה אַתֶּה יהוה הַמְּמַלֵּֽאַה אֶת הָעוֹלָם בִּקְדוּשָּׁה׃ Rətzet SHƏMOTEH Elohéinu bə’aməkhe Yisra’eil uvitfilatal vəhashíveh et tzidqatəkhe laḥadar libéinu vəḥasdei Yisra’eil utfilatal bə’ahavah təqabəleh bəratzon uthi ləratzon tamid avodat Yisra’eil amékhe. Vətavi avodat ḥayéinu et qodshəkhe ba’olam. Bərukheh ateh SHƏMOTEH haməmaléi’ah et ha’olam biqdushah. Want, MANY-NAMED ONE, our God, Your people, Yisra’eil, as well as their prayer, and return Your righteousness to the inner sanctum of our heart. And the good deeds of Yisra’eil and their prayer You will accept with love and favor, and may eternally favored be the service of Yisra’eil, Your people. And may the service of our lives bring Your Holiness into the world. Blessed are You, MANY-NAMED ONE, Who fills the world with Holiness. 6. Gratitude (Some bow here.) מוֹדוֹל אֲנַֽחְנוּ לָךְ שֶׁאַתֶּה הֶא יהוה אֱלָהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ לְעוֹלָם וָעֶד׃ צוּר חַיֵּֽינוּ מָגֵן יִשְׁעֵֽנוּ אַתֶּה הֶא לְדוֹר וָדוֹר׃ נוֹדֶה לְּךֶ וּנְסַפֵּר תְּהִלָּתֶֽךֶ עַל חַיֵּֽינוּ הַמְּסוּרִים בְּיָדֶֽךֶ וְעַל נִשְׁמוֹתֵֽינוּ הַפְּקוּדוֹת לָךְ וְעַל נִסֶּֽיךֶ שֶׁבְּכׇל יוֹם עִמָּֽנוּ וְעַל נִפְלְאוֹתֶֽיךֶ וְטוֹבוֹתֶֽיךֶ שֶׁבְּכׇל עֵת עֶֽרֶב וָבֹֽקֶר וְצׇהֳרָֽיִם׃ הַטּוֹבֶה כִּי לֹא כָלוּ רַחֲמֶֽיךֶ הַמְרַחֶֽמֶה כִּי לֹא תַֽמּוּ חֲסָדֶֽיךֶ מֵעוֹלָם קִוִּֽינוּ לָךְ׃ During the repetition of haTəfilah, some pray this paragraph individually while the leader prays the paragraph above. (Some lean forward in their seats from the beginning of this paragraph until the Divine Name.) מוֹדוֹל אֲנַֽחְנוּ לָךְ שָׁאַתֶּה הֶא יהוה אֶלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ אֱלֹהֵי יִשְׂרָאֵל יוֹצֶרֵֽנוּ יוֹצֶֽרֵה בְּרֵאשִׁית׃ בְּרָכוֹת וְהוֹדָאוֹת לְשִׁמְךֶ הַגָּדוֹל וְהַקָּדוֹשׁ עַל שֶׁהֶחֱיִיתֶֽנוּ וְקִיַּמְתֶּֽנוּ׃ כֵּן תְּחַיֹּֽנוּ וּתְקַיְּמֹֽנוּ וְתוֹבִֽילֶה כַּוָּנוֹתֵֽינוּ לְמִצְוֺת קׇדְשֶֽׁךֶ לִשְׁמֹר חֻקֶּֽיךֶ וְלַעֲשׂוֹת רְצוֹנֶֽךֶ וּלְעׇבְדְּךֶ בְּלֵבָב שָׁלֵם עַל שֶׁאֲנַֽחְנוּ מוֹדוֹל לָךְ׃ בְּרוּכֶה אֵל הַהוֹדָאוֹת׃ Continue with the repetition of haTəfilah below. On Ḥanukah add: עַל הַנִּסִּים וְעַל הַפֻּרְקָן וְעַל הַגְּבוּרוֹת וְעַל הַתְּשׁוּעוֹת וְעַל הַמִּלְחָמוֹת שֶׁעָשִֽׂיתֶ לְאִבוֹלֵֽינוּ בַּיָּמִים הָהֵם וּבַזְּמַן הַזֶּה׃ בִּימֵי מַתִּתְיָֽהוּ בֶּן יוֹחָנָן כֹּהֵן גָּדוֹל חַשְׁמוֹנַאי וּבָנָיו כְּשֶׁעָמְדָה מַלְכוּת יָוָן הָרְשָׁעָה עַל עַמְּךֶ יִשְׂרָאֵל לְהַשְׁכִּיחָל תּוֹרָתֶֽךֶ וּלְהַעֲבִירָל מֵחֻקֵּי רְצוֹנֶֽךֶ וְאַתֶּה בְּרַחֲמֶֽיךֶ הָרַבִּים עָמַֽדְתֶּ לָהֶל בְּעֵת צָרָתָל רַֽבְתֶּ אֶת רִיבָל דַּֽנְתֶּ אֶת דִּינָל נָקַֽמְתֶּ אֶת נִקְמָתָל מָסַֽרְתֶּ גִּבּוֹרוֹל בְּיַד חַלָּשׁוֹל וְרַבּוֹל בְּיַד מְעַטּוֹל וְאַכְזָרִיּוֹל בְּיַד חַנּוּנוֹל וּרְשָׁעוֹל בְּיַד צַדִּיקוֹל וְזֵדוֹל בְּיַד עוֹסְקוֹל תוֹרָתֶֽךֶ וּלְךֶ עָשִֽׂיתֶ שֵׁם גָּדוֹל וְקָדוֹשׁ בְּעוֹלָמֶֽךֶ וּלְעַמְּךֶ יִשְׂרָאֵל עָשִֽׂיתֶ תְּשׁוּעָה גְדוֹלָה וּפֻרְקָן כְּהַיּוֹם הַזֶּה׃ וְאַחַר כֵּן בָּֽאוּ בְנוֹלֵֽיךֶ לִדְבִיר בֵּיתֶֽךֶ וּפִנּוּ אֶת הֵיכָלֶֽךֶ וְטִהֲרוּ אֶת מִקְדָּשֶֽׁךֶ וְהִדְלִֽיקוּ נֵרוֹת בְּחַצְרוֹת קׇדְשֶֽׁךֶ וְקָבְעוּ שְׁמוֹנַת יְמֵי חֲנֻכָּה אֵֽלּוּ לְהוֹדוֹת וּלְהַלֵּל לְשִׁמְךֶ הַגָּדוֹל׃ At all times continue: וְעַל כֻּלָּם יִתְבָּרַךְ וְיִתְרוֹמַם שִׁמְךֶ חַיֵּֽינוּ תָּמִיד לְעוֹלָם וָעֶד׃ On Shabbat Shuvah add: וְכִתְבֶה לְחַיִּים טוֹבִים כׇּל בְּנוֹל בְּרִיתֶֽךֶ׃ At all times conclude: וְכׇל חַיּוֹלֵֽיךֶ יוֹדֽוּךֶ סֶּֽלָה וִיהַלְלוֹל אֶת שִׁמְךֶ בֶּאֱמֶת הַאֵל יְשׁוּעָתֵֽנוּ וְעֶזְרָתֵֽנוּ סֶֽלָה׃ (Some bow here.) בְּרוּכֶה אַתֶּה יהוה הַטּוֹבֶה שִׁמְךֶ וּלְךֶ נָאֶת לְהוֹדוֹת׃ (Some bow here.) Modol anáḥnu lakh she’ateh he SHƏMOTEH Elohéinu vEilohei ivoléinu lə’olam va’ed. Tzur ḥayéinu magein yish’éinu ateh he lədor vador. Nodeh ləkhe unsapeir təhilatékhe al ḥayéinu haməsurim bəyadékhe və’al nishmotéinu hapəqudot lakh və’al niséikhe shebəkhol yom imánu və’al niflə’otéikhe vətovotéikhe shebəkhol eit érev vavóker vətzohoráyim. Hatoveh ki lo khalu raḥaméikhe hamraḥémeh ki lo támu ḥasadéikde mei’olam qivínu lakh. During the repetition of haTəfilah, some pray this paragraph individually while the leader prays the paragraph above. (Some lean forward in their seats from the beginning of this paragraph until the Divine Name.) Modol anáḥnu lakh sha’ateh he SHƏMOTEH Elohéinu vEilohei ivoléinu Elohei Yisra’eil yotzeréinu yotzéreih bəreishit. Bərakhot vəhoda’ot ləshimkhe hagadol vəhaqadosh al sheheḥeyiténu vəqiyamténu. Kein təḥayónu utqayəmónu vətovíleh kavanotéinu ləmitzvot qodshékhe lishmor ḥuqéikhe vəla’asot rətzonékhe ul’ovdəkhe bəleivav shaleim. al she’anáḥnu modol lakh. Bərukheh Eil hahoda’ot. Continue with the repetition of haTəfilah below. On Ḥanukah add: Al hanisim və’al hapurqan və’al hagəvurot və’al hatəshu’ot və’al hamilḥamot sheasíte lə’ivoléinu bayamim haheim uvazəman hazeh. Bimei Matityáhu ben Yoḥanan kohein gadol Ḥashmonai uvanav kəshe’amədah malkhut Yavan harəsha’ah al aməkhe Yisra’eil ləhashkiḥal Toratékhe ulha’aviral meiḥuqei rətzonékhe və’ateh bəraḥaméikhe harabim amádte lahel bə’eit tzaratal rávte et rival dánte et dinal naqámte et niqmatal masárte giborol bəyad ḥalashol vərabol bəyad mə’atol və’akhzariyol bəyad ḥanunol ursha’ol bəyad tzadiqol vəzeidol bəyad osəqol Toratékhe uləkhe asíte sheim gadol vəqadosh bə’olamékhe ulaməkhe Yisra’eil asíte təshu’ah gədolah ufurqan kəhayom hazeh. Və’aḥar kein bá’u vənoléikhe lidvir beitékhe ufinu et heikhalékhe vətiharu et miqdashékhe vəhidlíqu neirot bəḥatzrot qodshékhe vəqavə’u shəmonat yamei Ḥanukah éilu ləhodot ulhaleil ləshimkhe hagadol. At all times continue: Və’al kulam yitbarakh vəyitromam shimkhe ḥayéinu tamid lə’olam va’ed. On Shabbat Shuvah add: Vəkhitveh ləḥayim tovim kol bənol bəritékhe. At all times conclude: Vəkhol ḥayoléikhe yodúkhe sélah vihaləlol et shimkhe be’emet ha’Eil yəshu’atéinu və’ezratéinu sélah. (Some bow here.) Bərukheh ateh SHƏMOTEH hatoveh shimkhe ulkhe na’et ləhodot. (Some bow here.) We thank You, since You are Voi, the MANY-NAMED ONE, our God and God of our forebears forever and ever. The Rock of our lives, the Shield of our liberation, You are Voi from generation to generation. We thank You! We recount Your praise for our lives entrusted into Your hand and for our souls deposited with You and for Your miracles that are with us every day and for Your wonders and good things which are at every time, evening and morning and noon. The Good One! For Your compassion is never finished. The Compassionate One! For Your lovingkindness is never complete. Without limit we put our hope in You. During the repetition of haTəfilah, some pray this paragraph individually while the leader prays the paragraph above. (Some lean forward in their seats from the beginning of this paragraph until the Divine Name.) We thank You, since You are Voi, the MANY-NAMED ONE, our God and God of our forebears, God of Yisra’eil, our Fashioner, Fashioner of creation. Blessings and thanks to Your great and Holy Name because You have made us live and preserved us! Thus may You make us live and preserve us and lead our intentions to Your Holy commandments, to guard Your laws, and to do Your will and to serve You with a whole heart because we thank You. Blessed is the God of thanks! Continue with the repetition of haTəfilah below. On Ḥanukah add: We thank you for the miracles and for the deliverance and for the mighty deeds and for the liberation and for the battles You did for our forebears in those days and in this season. In the days of Matityáhu ben Yoḥanan, Ḥashmonian High Priest, and his sons, when a wicked Hellenistic government arose over Your people, Yisra’eil, to make them forget Your Torah and transgress the laws of Your will, and You, in Your abundant compassion, stood by them in the time of their travail. You contended their contest, You judged their judgement, You avenged their vengeance, You delivered the mighty into the hand of the weak and the many into the hand of few and the cruel into the hand of the kind and the wicked into the hand of the just and the malevolent into the hand of those engaged with Your Torah. And You made a Great and Holy Name for Yourself in Your world, and You made great liberation and deliverance for Your people, Yisra’eil, to this very day. And later, Your children entered the inner sanctum of Your House and cleaned Your Temple and purified Your Sanctuary and lit the lamps in the courtyards of Your Holiness and set aside these eight days of Ḥanukah to thank and praise Your great Name. At all times continue: And for all these things may Your Name be blessed and exalted, our Life, always, forever and ever. On Shabbat Shuvah add: And write for good life all the children of Your covenant. At all times conclude: And all Your living things will thank You — selah! — and praise Your name in Truth, God of our liberation and our hope — selah! (Some bow here.) Blessed are You, MANY-NAMED ONE; Your Name is “The Good One” and to You it is fitting to give thanks. 7. Peace The Threefold Blessing may be added here. In some communities, it is only done during the repetition of haTəfilah, with the leader praying each line and the congregation responding in turn; in others, the entire congregation prays this blessing collectively even when haTəfilah is not repeated. When not praying the Threefold Blessing, continue where noted below (line 18,830). Leader: אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ בָּרְכֹֽנוּ בַּבְּרָכָה הַמְשֻׁלֶּֽשֶׁת בַּתּוֹרָה הַכְּתוּבָה עַל יְדֵי מֹשֶׁה עַבְדֶּֽךֶ הָאֲמוּרָה מִפִּי אַהֲרֹן וּבָנָיו כֹּהֲנֵי עַם קְדוֹשֶֽׁךֶ כָּאָמוּר׃ יְבָרְכֹֽךֶ יהוה וְיִשְׁמְרֹֽךֶ׃ Congregation: כֵּן יְהִי רָצוֹן׃ Leader: יָאֵֽרֶה יהוה פָּנֶֽיהֶ אֵלֶֽיךֶ וִיחֻנֹּֽךֶּ׃ Congregation: כֵּן יְהִי רָצוֹן׃ Leader: יִשְּׂאֶה יהוה פָּנֶֽיהֶ אֵלֶֽיךֶ וְיָשֵֽׂמֶה לְךֶ שָׁלוֹם׃ Congregation: כֵּן יְהִי רָצוֹן׃ Leader: Elohéinu vEilohei ivoléinu barəkhónu babərakhah hamshuléshet baTorah hakətuvah al yədei Mosheh avdékhe ha’amurah mipi Aharon uvanav kohanei am qədoshékhe ka’amur. Yəvarəkhókhe SHƏMOTEH vəyishmərókhe. Congregation: Kein yəhi ratzon. Leader: Ya’éireh SHƏMOTEH panéihe eiléikhe viḥunóke. Congregation: Kein yəhi ratzon. Leader: Yisə’eh SHƏMOTEH panéihe eiléikhe vəyaséimeh ləkhe shalom. Congregation: Kein yəhi ratzon. Leader: Our God and God of our forebears, bless us with the Threefold Blessing in the Torah, the one written by the hands of Mosheh, Your servant, the one uttered by the mouth of Aharon and his sons, the priests of Your Holy people, as it is recorded: May GOD bless you and guard you. Congregation: May it be so! Leader: May GOD shine Voix face towards you, grace you. Congregation: May it be so! Leader: May GOD lift Voix face towards you and give you peace. (BəMidbar 6:24–26) Congregation: May it be so! Continue here, whether or not the Threefold Blessing was just prayed. שִֽׂימֶה שָׁלוֹם טוֹבָה וּבְרָכָה חֵן וָחֶֽסֶד וְרַחֲמִים עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל עַמְּךֶ וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵּבֵל׃ בָּרְכֹֽנוּ אִבֵֽנוּ כֻּלָּֽנוּ כְּאָחֶד בְּצֵל פָּנֶֽיךֶ כִּי בְצֵל פָּנֶֽיךֶ נָתַֽתֶּ לָּֽנוּ יהוה אֱלֹהֵֽינוּ תּוֹרַת חַיִּים וְאַהֲבַת חֶֽסֶד וּצְדָקָה וּבְרָכָה וְרַחֲמִים וְחַיִּים וְשָׁלוֹם׃ וְטוֹב בְּעֵינֶֽיךֶ לְבָרֵךְ אֶת עַמְּךֶ יִשְׂרָאֵל וְאֶת עַם פַּלֶשְׂתִּינָה וְאֶת כׇּל הָעַמִּים בְּכׇל עֵת וּבְכׇל שָׁעָה בִּשְׁלוֹמֶֽךֶ׃ On Shabbat Shuvah conclude: בְּסֵֽפֶר חַיִּים בְּרָכָה וְשָׁלוֹם וּפַרְנָסָה טוֹבָה נִזָּכֵר וְנִכָּתֵב לְפָנֶֽיךֶ אֲנַֽחְנוּ וְכׇל עַמְּךֶ בֵּית יִשְׂרָאֵל לְחַיִּים טוֹבִים וּלְשָׁלוֹם׃ בְּרוּכֶה אַתֶּה יהוה עוֹשֶׂת הַשָּׁלוֹם׃ At all other times conclude: בְּרוּכֶה אַתֶּה יהוה הַמְבָרֶֽכֶה אֶת עַמֶּהּ יִשְׂרָאֵל וְאֶת עַם פַּלֶשְׂתִּינָה וְאֶת כׇּל הָעַמִּים בַּשָּׁלוֹם׃ Símeh shalom tovah uvrakhah ḥein vaḥésed vəraḥamim aléinu və’al kol Yisra’eil aməkhe və’al kol Palestinah və’al kol yoshəvol teiveil. Barəkhónu ivéinu kulánu kə’aḥed bətzeil panéikhe ki vətzeil panéikhe natáte lánu SHƏMOTEH Elohéinu Torat ḥayim və’ahavat ḥésed utzdaqah uvrakhah vəraḥamim vəḥayim vəshalom. Vətov bə’einéikhe ləvareikh et aməkhe Yisra’eil və’et am Palestinah və’et kol ha’amim bəkhol eit uvkhol sha’ah bishlomékhe. On Shabbat Shuvah conclude: Bəséifer ḥayim bərakhah vəshalom ufarnasah tovah nizakheir vənikateiv ləfaneikhe anáḥnu vəkhol aməkhe beit Yisra’eil ləḥayim tovim ulshalom. Bərukheh ateh SHƏMOTEH oset hashalom. At all other times conclude: Bərukheh ateh SHƏMOTEH hamvarékheh et ameh Yisra’eil və’et am Palestinah və’et kol ha’amim bashalom. Place peace, goodness, and blessing, grace and lovingkindness and mercy upon us and upon all Yisra’eil, Your people, and upon all Palestine and upon all who dwell on Earth. Bless us, our Quickener, all of us as one, in the shelter of Your face, for in the shelter of Your face, You have given us, MANY-NAMED ONE, our God, a Torah of Life and a love of lovingkindness and Justice and blessing and mercy and life and peace. And it is Good in Your eyes to bless Your people, Yisra’eil, and the people of Palestine and all peoples at every time and at every hour with Your peace. On Shabbat Shuvah conclude: In the Book of Life, Blessing, and Peace and Good Sustenance may we be remembered and inscribed before You, us, and all Your people, the children of Yisra’eil, for good life and for peace. Blessed are You, MANY-NAMED ONE, Who makes peace. At all other times conclude: Blessed are You, MANY-NAMED ONE, Who blesses Voix people, Yisra’eil, and the people of Palestine and all peoples with peace. If praying individually, continue with the Private Prayer. If concluding the repetition, continue with Qadish Shaleim (line 19,011). Private Prayer Every instance of haTəfilah ends with a chance to address God using your own words. The prayer below was originally put forward in the Babylonian Talmud (Bərakhot 17a) as a model for those who might find the inspiration useful. Over time, however, it has become codified as a formal part of the liturgy. Use these words or the language of your heart, whichever you are more drawn to in this moment. אֱלֹהַי נִצְרֶה מַעֲשַׂי מֵרָע וְשִׂכְלִי מִדִּבְרֵי מִרמָה וְלִמְקַלְלוֹל נַפְשִׁי תִדֹּם וְנַפְשִׁי כֶּעָפָר לַכֹּל תִּהְיֶה׃ פִּתְחֶה לִבִּי בְּתוֹרָתֶֽךֶ וּבְמִצְוֺתֶֽיךֶ תִּרְדּוֹף נַפְשִׁי׃ וְכׇל הַחוֹשְׁבוֹל עָלַי רָעָה מְהֵרָה הָפֵֽרֶה עֲצָתָל וְקַלְקְלֶה מַחֲשַׁבְתָּל׃ עֲשֶׂת לְמַֽעַן שְׁמֶֽךֶ עֲשֶׂת לְמַֽעַן יְמִינֶֽךֶ עֲשֶׂת לְמַֽעַן קְדֻשָּׁתֶֽךֶ עֲשֶׂת לְמַֽעַן תּוֹרָתֶֽךֶ׃ לְמַֽעַן יֵחָלְצוֹל יְדִידוֹלֶֽיךֶ הוֹשִֽׁיעָה יְמִינְךֶ וַעֲנֹֽנִי׃ יִהְיוּ לְרָצוֹן כׇּל אִמְרַי וְהֶגְיוֹן לִבִּי לְפָנֶֽיךֶ יהוה צוּרִי וְגוֹאֶלִי׃ (Some take three steps back then bow left, right, and center to symbolically leave the Divine Presence here.) עֹשֶׂת שָׁלוֹם בִּמְרוֹמֶֽיהֶ הֶא יַעֲשֶׂת שָׁלוֹם עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל אָמֵן׃ Elohai nitzreh ma’asai meira vəsikhli midivrei mirmah vəlimqaləlol nafshi tidom vənafshi ke’afar lakol tihyeh. Pitḥeh libi bəToratékhe uvmitzvotéikhe tirdof nafshi. Vəkhol haḥoshəvol alai ra’ah məheirah hapéireh atzatal vəqalqəleh maḥashavtal. Aset ləmá’an shəmékhe aset ləmá’an yəminékhe aset ləmá’an qədushatékhe aset ləmá’an Toratékhe. Ləmá’an yeiḥalətzol yədidoléikhe hoshí’ah yəminəkhe va’anóni. Yihyu ləratzon kol imrai vəhegyon libi ləfanéikhe SHƏMOTEH tzuri vəgo’eli. (Some take three steps back then bow left, right, and center to symbolically leave the Divine Presence here.) Oset shalom bimroméihe he ya’aset shalom aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol amein. My God, guard my actions from evil and my wit from words of deceit! And my soul will be still before those who curse me, and my soul will be like dust before all. Open my heart with Your Torah and my soul will pursue Your mitzvot. As for all who plan evil against me, swiftly smash their schemes and disrupt their designs! Act for the sake of Your Name; act for the sake of Your right hand; act for the sake of Your Holiness; act for the sake of Your Torah! So that Your beloveds will be safe let Your right hand liberate! And answer me! May all my words be pleasing before you and the meditation of my heart, MANY-NAMED ONE, my Rock and my Rescuer. (Some take three steps back then bow left, right, and center to symbolically leave the Divine Presence here.) The One Who makes peace in Voix heavens, may Voi make peace for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: Amen! If praying with a minyan in a community that repeats haTəfilah, return to the beginning of HaTəfilah for Shabbat Musaf (line 17,754). Otherwise, continue with Qadish Shaleim (if praying with a minyan) or Ein kEilohéinu (if not). Qadish Shaleim This prayer is not prayed without a minyan. In many communities, the service leader prays the bulk of the text, with the full congregation joining in only for the text set off with asterisks. (Some stand here.) יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֹהּ רַבָּה *אָמֵן* בְּעָלְמָא דִּי בִרְאֹת כִּרְעוּתֹהּ וְיַשְׁלְמֶה שְׁלָמֹהּ בְּחַיֵּיכֹל וּבְיוֹמֵיכֹל וּבְחַיֵּי דְּכׇל בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב וְאִמְרוֹל אָמֵן* יְהֵא שְׁמֹהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא׃*‏ יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֹהּ דְּקֻדְשֵׁתָא *בְּרִיכֶה הֶא* On Shabbat Shuvah: לְעֵֽלָּא לְעֵֽלָּא מִכׇּל All other times: לְעֵֽלָּא מִן כׇּל At all times continue: בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא וְאִמְרוֹל *אָמֵן* תִּתְקַבְּלֶה צְלוֹתְהֹל וּבָעוּתְהֹל דְּכׇל יִשְׂרָאֵל קֳדָם אֲבֶתְהֹן דִּי בִשְׁמַיָּא וְאִמְרוֹל *אָמֵן* יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא וְחַיִּים עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל *אָמֵן* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) עֹשֶׂת שָׁלוֹם בִּמְרוֹמֶֽיהֶ הֶא יַעֲשֶׂת שָׁלוֹם עָלֵֽנוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל *אָמֵן* Yitgadal vəyitqadash shəmoh rabah *amein* bə’aləma di vir’ot kir’utoh vəyashləmeh shəlamoh bəḥayeikhol uvyomeikhol uvḥayei dəkhol beit Yisra’eil ba’agala uvizman qariv və’imrol *amein. Yəhei shəmoh raba məvarakh lə’alam ul’aləmei almaya.* Yitbarakh vəyishtabaḥ vəyitpa’ar vəyitromam vəyitnasei vəyithadar vəyit’aleh vəyithalal shəmoh dəqudsheita *bərikheh he* On Shabbat Shuvah: lə’éila lə’éila mikol All other times: lə’éila min kol At all times continue: birkhata vəshirata tushbəḥata vəneḥemata da’amiran bə’aləma və’imrol *amein.* Titqabəleh tzəlotəhol uva’utəhol dəkhol Yisra’eil qodam avethon di vishmaya və’imrol *amein.* Yəhei shəlama raba min shəmaya vəḥayim aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol *amein.* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) Oset shalom bimroméihe He ya’aset shalom aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol *amein.* May Voix great Name be magnified and sanctified — *amen!* — in the world that Voi made by Voix will, and may Voi complete Voix peace in your lives and in your days and in the lives of the whole house of Yisra’eil, with speed and in a fast-approaching time. And respond: *Amen! May Voix great Name be blessed forever and to the end of eternities!* Blessed and lauded and glorified and exalted and lifted up and beautified and cherished and praised be the Name of the Holy One — *Voi is blessed!* — On Shabbat Shuvah: higher by far than every All other times: higher than every At all times continue: blessing and song, praise and consolation that we offer in this world. And respond: *Amen!* May You accept the prayers and pleas of all Yisra’eil before their Quickener in Heaven! And respond: *Amen!* May there be abundant peace from Heaven, and life for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: *Amen!* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) The One Who makes peace in Voix heavens, may Voi make peace for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: *Amen!* Concluding Prayers As with the opening of the morning service, there is some variation in the precise sequence and content of these concluding prayers. What’s presented here is a common practice, but is by no means universal. Ein kEilohéinu This poem leads us into the conclusion of the morning service. The first letters of the first three lines spell out “amen”, and the last two lines start “Blessed are You”. אֵין כֵּאלֹהֵֽינוּ אֵין כַּאדָנֵֽנוּ אֵין כְּמַנְחֶתֵֽנוּ אֵין כְּמוֹשִׁיעֶתֵֽנוּ׃ מִי כֵאלֹהֵֽינוּ מִי כַאדָנֵֽנוּ מִי כְמַנְחֶתֵֽנוּ מִי כְמוֹשִׁיעֶתֵֽנוּ׃ נוֹדֶה לֵאלֹהֵֽינוּ נוֹדֶה לַאדָנֵֽנוּ נוֹדֶה לְמַנְחֶתֵֽנוּ נוֹדֶה לְמוֹשִׁיעֶתֵֽנוּ׃ בְּרוּכֶה אֱלֹהֵֽינוּ בְּרוּכֶה אֲדָנֵֽנוּ בְּרוּכֶה מַנְחֶתֵֽנוּ בְּרוּכֶה מוֹשִׁיעֶתֵֽנוּ׃ אַתֶּה הֶא אֱלֹהֵֽינוּ אַתֶּה הֶא אֲדָנֵֽנוּ אַתֶּה הֶא מַנְחֶתֵֽנוּ אַתֶּה הֶא מוֹשִׁיעֶתֵֽנוּ׃ Ein kEilohéinu ein kadanéinu ein kəmanḥetéinu ein kəmoshi’etéinu. Mi khEilohéinu mi khadanéinu mi khəmanḥetéinu mi khəmoshi’etéinu. Nodeh lEilohéinu nodeh ladanéinu nodeh ləmanḥetéinu nodeh ləmoshi’etéinu. Bərukheh Elohéinu bərukheh adanéinu bərukheh manḥetéinu bərukheh moshi’etéinu. Ateh he Elohéinu ateh he adanéinu ateh he manḥetéinu ateh he moshi’etéinu. Aught’s like our God; aught’s like our Foundation; aught’s like our Guide; aught’s like our Freer! Might one be like our God; might one be like our Foundation; might one be like our Guide; might one be like our Freer? Now let’s thank our God; now let’s thank our Foundation; now let’s thank our Guide; now let’s thank our Freer! Blessed is our God; blessed is our Foundation; blessed is our Guide; blessed is our Freer! You are Voi, our God; You are Voi, our Foundation; You are Voi, our Guide; You are Voi, our Freer! At this point, some continue with A Final Passage for Study below; others continue directly with Aléinu (line 19,185). A Final Passage for Study (Bərakhot 64a) אָמַר רַבִּי אֶלְעָזָר אָמַר רַבִּי חֲנִינָא׃ תַּלְמִידֵי חֲכָמִים מַרְבִּים שָׁלוֹם בָּעוֹלָם שֶׁנֶּאֱמַר׃ וְכׇל בָּנַֽיִךְ לִמּוּדֵי ה׳ וְרַב שְׁלוֹם בָּנָֽיִךְ. אַל תִּקְרֵי בָּנָֽיִךְ אֶלָּא בּוֹנָֽיִךְ. שָׁלוֹם רָב לְאֹהֲבֵי תוֹרָתֶֽךָ וְאֶין לָֽמוֹ מִכְשׁוֹל. יְהִי שָׁלוֹם בְּחֵילֵךְ שַׁלְוָה בְּאַרְמְנוֹתָֽיִךְ. לְמַֽעַן אַחַי וְרֵעָי אֲדַבְּרָה נָּא שָׁלוֹם בָּךְ‏.‏ לְמַֽעַן בֵּית ה׳ אֱלֹהֵֽינוּ אֲבַקְשָׁה טוֹב לָךְ. ה׳ עֹז לְעַמּוֹ יִתֵּן ה׳ יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם.‏ Amar Rabi El’azar amar Rabi Ḥanina: Talmidei ḥakhamim marbim shalom ba’olam shene’emar: Vəkhol banáyikh limudei HASHEIM vərav shəlom banáyikh. Al tiqrei banáyikh ela bonáyikh. Shalom rav lə’ohavei Toratékha və’ein lámo mikhshol. Yəhi shalom bəḥeileikh shalvah bə’armənotáyikh. Ləmá’an aḥai vərei’ai adabərah na shalom bakh. Ləmá’an beit HASHEIM Elohéinu avaqshah tov lakh. HASHEIM oz lə’amo yitein HASHEIM yəvareikh et amo vashalom. Rabbi El’azar said Rabbi Ḥanina said: The rabbis’ students increase peace in the world, as it is said: “And all your children will be taught about THE NAME, and great will be the peace of your children” (Yəshayáhu 54:13). Don’t read “banáyikh”, “your children”, but “bonáyikh”, “your builders”. [The Gemara adds several additional verses about peace:] “Your Torah’s lovers shall have abundant peace, and there shall be no stumbling block for them” (Psalm 119:165). “May there be peace in your holds, ease in your estates. For the sake of my brothers and friends, let me pray for peace for you. For the sake of the house of THE NAME, our God, let me demand the Good for you” (Psalm 122:7–9). “THE NAME will give His people strength; THE NAME will bless His people with peace” (Psalm 29:11). Some include Qadish dəRabanun here (line 10,270). Aléinu (Some stand for this prayer and face east, towards Yərushaláyim, towards the bimah, or towards the ark. Some bow where noted. This bow lasts until לִפְנֵי | lifnei | “before”.) עָלֵֽינוּ לְשַׁבֵּֽחַ לְאֶֽדֶן הַכֹּל לָתֵת גְּדֻלָּה לְיוֹצֶֽרֵה בְּרֵאשִׁית אֲשֶׁר יְצָרֶֽתְנוּ מִן עֲפַר הָאֲדָמָה וְהוֹחִיסֶה כֹּל מִן מַעֲיַן חַיִּים אֶחָד שֶׁקִּבְּלֶֽתנוּ מִכׇּל עַם וְקִדְּשֶֽׁתנוּ בְמִצְוֺתֶֽיהֶ׃ (Some bow here.) וַאֲנַֽחְנוּ עוֹבְדוֹל וּמִצְטַנְּעוֹל וּמוֹדוֹל לִפְנֵי שׁוֹפְטֶת שׁוֹפְטוֹל הַשּׁוֹפְטוֹל הַקְּדוֹשֶׁה בְּרוּכֶה הֶא׃ שֶׁהֶא נוֹטֶת שָׁמַֽיִם וְיֹסֶֽדֶה אָֽרֶץ וּמוֹשַׁב יְקָרֶהּ בַּשָּׁמַֽיִם מִמַּֽעַל וּשְׁכִינַת עֻזֶּהּ בְּגׇבְהֵי מְרוֹמִים הֶא אֱלֹהֵֽינוּ אֵין עוֹד׃ אֱמֶת חַיֵּֽינוּ אֶֽפֶס זוּלָתֶהּ׃ כַּכָּתוּב בְּתוֹרָתֶהּ וְיָדַעְתֶּ הַיּוֹם וַהֲשֵׁבֹתֶ אֶל לְבָבֶֽךֶ כִּי יהוה הֶא הָאֱלֹהִים בַּשָּׁמַֽיִם מִמַּֽעַל וְעַל הָאָֽרֶץ מִתָּֽחַת אֵין עוֹד׃ Some continue with all the text that follows, others where noted with “Some begin here”. (In some communities, the prayer leader alone prays the first two lines where noted with “Some begin here”, with the congregation joining at וְנֶאֱמַר | vəne’emar | “And it is recorded:”.) עַל כֵּן נְקַוֶּה לְךֶ יהוה אֱלֹהֵֽינוּ לְהַשְׁלִים מְהֵרָה עֻזֵּֽינוּ נִצְבָּרִים לְהַעֲבִיר כׇּל עֽוֹשֶׁק מִן הָאָֽרֶץ וְהָאֱלִילִים כָּרוֹת יִכָּרֵתוּן לִבְנוֹת בְּיַֽחַד עוֹלַם צְדָקָה וְכׇל בְּנוֹל בָּשָׂר יִקְרְאוֹל בְּחֶֽסֶד לְהַפְנוֹת אֶל טוֹבָה כׇּל רִשְׁעוֹל אָֽרֶץ׃ יַכִּֽירוֹל וְיֵדְעוֹל כׇּל יוֹשְׁבוֹל תֵבֵל כִּי לְרַחֲמִים יִפְנֶה כׇּל לֵב תִּשָּׁבַע כׇּל נֶֽפֶשׁ׃ לִפְנֵי רַחֲמִים וְלִפְנֵי חֶֽסֶד יִצְטַנְּעוֹל וְיַעַבְדּוֹל וְלִכְבוֹד שָׁלוֹם יְקָר יִתֵּֽנוֹל וְיִקַבְּלוֹל כֻּלָּל אֶת עֹל תִּקּוּן עוֹלָם׃ וְתַדְרִיכֹֽנוּ בְּזֹאת מֵעַתָּה וְעַד עוֹלָם כִּי זֹאת מְלֶֽאכֶת כֻּלָּֽנוּ אֶל שֶׁנֵּלֵךְ וּלְכׇל יָמֵֽינוּ׃ Some begin here: כַּכָּתוּב בְּתוֹרָתֶֽךֶ צֶֽדֶק צֶֽדֶק תִּרְדְּפֶה׃ וְנֶאֱמַר וְהָיָה צֶֽדֶק שָׁלֵם עַל־כׇּל־הָאָֽרֶץ בַּיּוֹם הַהוּא יִהְיֶת יהוה אָחֶד וּשְׁמֶהּ אֶחָד׃ Aléinu ləshabéi’aḥ lə’éden hakol lateit gədulah ləyotzéreih bəreishit asher yətzarétnu min afar ha’adamah vəhoḥiseh kol min ma’ayan ḥayim eḥad sheqibəlétnu mikol am vəqidəshétnu vəmitzvotéihe. (Some bow here.) Va’anaḥnu ovədol umitztanə’ol umodol lifnei shofətet shofətol hashofətol haqədosheh bərukheh he. Shehe notet shamáyim vəyosédeh áretz umoshav yəqareh bashamáyim mimá’al ushkhinat uzeh bəgovhei məromim he Elohéinu ein od. Emet ḥayéinu éfes zulateh. Kakatuv bəTorateh Vəyadate hayom vahasheivote el ləvavékhe ki ADONAI he ha’Elohim bashamáyim mimá’al və’al ha’áretz mitáḥat ein od. Some continue with all the text that follows, others where noted with “Some begin here”. (In some communities, the prayer leader alone prays the first two lines where noted with “Some begin here”, with the congregation joining at וְנֶאֱמַר | vəne’emar | “And it is recorded:”.) Al kein nəqaveh ləkhe ADONAI Elohéinu ləhashlim məheirah uzéinu nitzbarim ləha’avir kol ósheq min ha’áretz vəha’elilim karot yikareitun livnot bəyáḥad olam tzdaqah vəkhol bənol basar yiqrə’ol bəḥésed ləhafnot el tovah kol rish’ol áretz. Yakírol vəyeidə’ol kol yoshəvol teiveil ki ləraḥamim yifneh kol leiv tishava kol néfesh. Lifnei raḥamim vəlifnei ḥésed yitztanə’ol vəya’avdol vəlikhvod shalom yəqar yitéinol vəyiqabəlol kulal et ol tiqun olam. Vətadrikhónu bəzot mei’atah və’ad olam ki zot məlékhet kulánu el sheneileikh ulkhol yaméinu. Some begin here: Kakatuv bəToratékhe Tzédeq tzédeq tirdəfeh. Vəne’emar vəhayah tzédeq shaleim al kol ha’áretz bayom hahu yihyet ADONAI aḥed ushmeh eḥad. It is on us to praise the Foundation of everything, to give greatness to the Fashioner of creation, Who fashioned us from the dust of the ground and made all descend from one wellspring of life. Who welcomed us from every people, and made us Holy with Voix mitzvot. (Some bow here.) And we worship and go humbly and give thanks before the supreme Judge of all judges, the Holy Blessed One. Voi Who pitches the tent of heaven and founds earth and Whose gravity dwells in the heavens above and the Presence of Whose strength is in the peaks of the heights. Voi is our God, there is no other! Truly, our Life! There is nothing beside Void. As it is written in Voix Torah: “And you will know today and take it home on your heart that ADONAI Voidself is the God in the heavens above and over the earth below. There is no other!” (Dəvarim 4:39) Some continue with all the text that follows, others where noted with “Some begin here”. (In some communities, the prayer leader alone prays the first two lines where noted with “Some begin here”, with the congregation joining at וְנֶאֱמַר | vəne’emar | “And it is recorded:”.) And so we hope for You, ADONAI, our God, to soon complete our collected strengths, to make all oppression pass from the earth and all idols be completely cut off, to build a world of Justice together, where all children of flesh will call on kindness to turn all the wicked of earth back to Goodness. All who dwell on earth will realize and know that to compassion every heart will turn, every soul swear loyalty. Before compassion and before kindness they will be humble and do service and to the glory of Peace they will give gravity, and they will accept, all of them, the yoke of repairing the world. Guide us in this now and forever, for this is the Work for all of us, wherever we go, and for all our days Some begin here: As it is written in Your Torah: “Justice! Justice you shall pursue!” (Dəvarim 16:20) And it is recorded: “And perfect Justice will be upon all the earth, and on that day, ADONAI will be One and Voix Name One.” (Zəkharyah 14:9) Some add the following verses as a prayer for protection: אַל תִּירְאֶה מִפַּֽחַד פִּתְאֹם וּמִשֹּׁאַת רְשָׁעוֹל כִּי תָבֹא׃ עֻֽצוֹל עֵצָה וְתֻפָר דַּבְּרוֹל דָּבָר וְלֹא יָקוּם כִּי עִמָּֽנוּ אֵל׃ וְעַד זִקְנָה אֲנִי הֶא וְעַד שֵׂיבָה אֲנִי אֶסְבֹּל אֲנִי עָשִֽׂיתִי וַאֲנִי אֶשָּׂא וַאֲנִי אֶסְבֹּל וַאֲמַלֵּט׃ Al tirə’eh mipáḥad pit’om umisho’at rəsha’ol ki tavo. Útzol eitzah vətufar dabərol davar vəlo yaqum ki imánu Eil. Və’ad ziqnah ani he və’ad seivah ani esbol ani asíti va’ani esa va’ani esbol va’amaleit. Don’t fear a sudden disaster or the devastation of the wicked when it comes. (Mishlei 3:25) Scheme a scheme, [wicked ones], and it will be smashed! Plan a plan and it will not stand, for God is with us: (Yəshayáhu 8:10) “And until your old age, I am Voi. And until your grey hair, I Myself will carry you. I Myself made you and I Myself will lift you and I Myself will carry you and slip you out of danger.” (Yəshayáhu 46:4) Psalms for Marking Time On a Festival that falls on a weekday, and on Hoshana Rabah, some include the pertinent Daily Psalm (line 26,169) here. On Shabbat, some include Psalm 92 here (line 11,907). On Ḥanukah, some then continue with Psalm 30 (line 10,418). On Rosh Ḥódesh, most continue with Psalm 104, whether or not other psalms were included. During the Days of Awe, continue with Psalm 27 (line 19,618), whether or not other psalms were included. Psalm 104 — for Rosh Ḥódesh An ecstatic celebration of creation, Psalm 104 captures the sprawling diversity of life on earth and imagines humans as fitting neatly and harmoniously into this giddy panoply. As the moon is renewed at the start of the month, so may Earth be renewed in her abundance. ‏1 בָּרְכִי נַפְשִׁי אֶת־יהוה יהוה אֱלֹהַי גָּדַֽלְתֶּ מְּאֹד הוֹד וְהָדָר לָבָֽשְׁתֶּ׃ ‏2 עֹטֶת־אוֹר כַּשַּׁלְמָה נוֹטֶת שָׁמַֽיִם כַּיְרִיעָה׃ ‏3 הַמְקָרֶת בַּמַּֽיִם עֲלִיּוֹתֶֽיהֶ הַשָּׂמֶת־עָבִים רְכוּבֶהּ הַמְהַלֶּֽכֶה עַל־כַּנְפֵי־רֽוּחַ׃ ‏4 עֹשֶׂת מַלְאָכֶֽיהֶ רוּחוֹת מְשָׁרְתֶֽיהֶ אֵשׁ לֹהֵב׃ ‏5 יָסְדֶה־אֶֽרֶץ עַל־מְכוֹנֶֽיהָ בַּל־תִּמּוֹט עוֹלָם וָעֶד׃ ‏6 תְּהוֹם כַּלְּבוּשׁ כִּסִּיתֶֽהוּ עַל־הָרִים יַעַמְדוּ מָֽיִם׃ ‏7 מִן־גַּעֲרָתְךֶ יְנוּסוּן מִן־קוֹל רַעַמְךֶ יֵחָפֵזוּן׃ ‏8 יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת אֶל־מְקוֹם זֶה יָסַֽדְתֶּ לָהֶם׃ ‏9 גְּבוּל־שַֽׂמְתֶּ בַּל־יַעֲבֹרוּן בַּל־יְשֻׁבוּן לְכַסּוֹת הָאָֽרֶץ׃ ‏10 הַמְשַׁלַּֽחַה מַעְיָנִים בַּנְּחָלִים בֵּין הָרִים יְהַלֵּכוּן׃ ‏11 יַשְׁקוּ כׇּל־חַיְתוֹ שָׂדָי יִשְׁבְּרוּ פְרָאִים צְמָאָם׃ ‏12 עֲלֵיהֶם עוֹף־הַשָּׁמַֽיִם יִשְׁכּוֹן מִבֵּין עֳפָאיִם יִתְּנוּ־קוֹל׃ ‏13 מַשְׁקֶת הָרִים מֵעֲלִיּוֹתֶֽיהֶ מִפְּרִי מַעֲשֶֽׂיךֶ תִּשְׂבַּע הָאָֽרֶץ׃ ‏14 מַצְמִיחֶה חָצִיר לַבְּהֵמָה וְעֵֽשֶׂב לַאֲמָנַת הָאָדָם לְהוֹצִיא לֶֽחֶם מִן־הָאָֽרֶץ׃ ‏15 וְיַֽיִן יְשַׂמַּח לְבַב־אֱנוֹשׁ לְהַצְחִיל פָּנִים מִשָּֽׁמֶן וְלֶֽחֶם לְבַב־אֱנוֹשׁ יִסְעָד׃ ‏16 יִשְׂבְּעוּ עֲצֵי יהוה אַרְזֵי לְבָנוֹן אֲשֶׁר נָטָֽעֶה׃ ‏17 אֲשֶׁר־שָׁם צִפֳּרִים יְקַנֵּֽנוּ חֲסִידָה בְּרוֹשִׁים בֵּיתָהּ׃ ‏18 הָרִים הַגְּבֹהִים לַיְּעֵלִים סְלָעִים מַחְסֶה לַשְׁפַנִּים׃ ‏19 עָשְׂתֶה יָרֵֽחַ לְמוֹעֲדִים שֶֽׁמֶשׁ יָדַע מְבוֹאוֹ׃ ‏20 תָּשִֽׁיתֶה־חֹֽשֶׁק וִיהִי לָֽיְלָה בּוֹ־תִרְמֹשׂ כׇּל־חַיְתוֹ־יָֽעַר׃ ‏21 הַכְּפִירִים שֹׁאֲגִים לַטָּֽרֶף וּלְבַקֵּשׁ מֵאֵל אׇכְלָם׃ ‏22 תִּזְרַח הַשֶּֽׁמֶשׁ יֵאָסֵפוּן וְאֶל־מְעוֹנֹתָם יִרְבָּצוּן׃ ‏23 יָקִֽיצֶה אָדָם לְפׇעֳלֶהּ וּלְנַחֲלָתֶהּ עֲדֵי־עָֽרֶב׃ ‏24 מָה־רַבּוּ מַעֲשֶֽׂיךֶ יהוה כֻּלָּל בְּחׇכְמָה עָשִֽׁיתֶ מָלְאָה הָאָֽרֶץ קִנְיָנֶֽךֶ׃ ‏25 זֶה הַיָּם גָּדוֹל וּרְחַב יָדָֽיִם שָׁם־רֶֽמֶשׂ וְאֵין מִסְפָּר חַיּוֹת קְטַנּוֹת עִם־גְּדֹלוֹת׃ ‏26 שָׁם אֳנִיּוֹת יְהַלֵּכוּן לִוְיָתָן זֶה־יָצַֽרְתֶּ לְשַׂחֶק־בּוֹ׃ ‏27 כֻּלָּל אֵלֶֽיךֶ יְשַׂבֵּרוֹל לָתֵת אׇכְלָל בְּעִתּוֹ׃ ‏28 תִּתְּנֶה לָהֶל יִלְקֹטוֹל תִּפְתְּחֶה יָדְךֶ יִשְׂבְּעוֹל טוֹב׃ ‏29 תַּסְתִּֽירֶה פָּנֶֽיךֶ יִבָּהֵלוֹל תֹּסְפֶה רוּחָל יִגְוָעוֹל וְאֶל־עֲפָרָל יְשׁוּבוֹל׃ ‏30 תְּשַׁלְּחֶה רוּחֲךֶ יִבָּרֵאוֹל וּתְחַדְּשֶׁה פְּנֵי אֲדָמָה׃ ‏31 יְהִי כְבוֹד יהוה לְעוֹלָם יִשְׂמְחֶה יהוה בְּמַעֲשֶׂהּ׃ ‏32 הַמַּבִּיטֶה לָאָֽרֶץ וַתִּרְעָד יִגְּעֶה בֶּהָרִים וְיֶעֱשָֽׁנוּ׃ ‏33 אָגִֽילָה בִיהוה בְּחַיָּי אֲבָרְכָה אֱלֹהַי בְּעוֹדִי׃ ‏34 יֶעֱרַב עָלֶֽיהֶ שִׂיחִי אָנֹכִי אֶשְׂמַח בִּיהוה׃ ‏35 יִתַּֽמּוּ חֲטָאִים מִן־הָאָֽרֶץ וְרֶֽשַׁע עוֹד אֵינוֹ בָּרְכִי נַפְשִׁי אֶת־יהוה הַלְלוּיָהּ׃ 1 Barəkhi nafshi et SHƏKHINAH SHƏKHINAH Elohai gadálte mə’od hod vəhadar laváshte. 2 Otet or kashalmah notet shamáyim kairi’ah. 3 Hamqaret bamáyim aliyotéihe hasamet avim rəkhuveh hamhalékheh al kanfei rú’aḥ. 4 Oset mal’akhéihe ruḥot məsharətéihe eish loheiv. 5 Yasədeh éretz al məkhonéiha bal timot olam va’ed. 6 Təhom kaləvush kisitéhu al harim ya’amdu máyim. 7 Min ga’aratəkhe yənusun min qol ra’amkhe yeiḥafeizun. 8 Ya’alu harim yeirədu vəqa’ot el məqom zeh yasádte lahem. 9 Gəvul sámte bal ya’avorun bal yəshuvun ləkhasot ha’áretz. 10 Hamshaláḥah ma’yanim banəḥalim bein harim yəhaleikhun. 11 Yashqu kol ḥayot sadai yishbəru fəra’im tzəma’am. 12 Aleihem of hashamáyim yishkon mibein ofayim fitənu qol. 13 Mashqet harim mei’aliyotéihe mipəri ma’aséikhe tisba ha’áretz. 14 Matzmiḥeh ḥatzir labəheimah və’éisev la’amanat ha’adam ləhotzi léḥem min ha’áretz. 15 Vəyáyin yəsamaḥ ləvav enosh ləhatzḥil panim mishámen vəléḥem ləvav enosh yis’ad. 16 Yisbə’u atzei SHƏKHINAH arzei Ləvanon asher natá’eh. 17 Asher sham tziporim yəqanéinu ḥasidah bəroshim beitah. 18 Harim hagəvohim layə’eilim səla’im maḥseh lashfanim. 19 Asəteh yaréi’aḥ ləmo’adim shémesh yada məvo’o. 20 Tashíteh ḥósheq vihi láilah bo tirmosh kol ḥayto yá’ar. 21 Hakəfirim sho’agim latáref ulvaqeish mei’Eil okhlam. 22 Tizraḥ hashémesh yei’aseifun və’el mə’onotam yirbatzun. 23 Yaqítzeh adam ləfo’oleh ulnaḥalateh adei árev. 24 Mah rabu ma’aséikhe SHƏKHINAH kulal bəḥokhmah azíte malə’ah ha’áretz qinyanékhe. 25 Zeh hayam gadol urḥav yadáyim sham rémes və’ein mispar ḥayot qətanot im gədolot. 26 Sham oniyot yəhaleikhun livyatan zeh yatzárte ləsaḥeq bo. 27 Kulal eiléikhe yəsabeirol lateit okhlal bə’ito. 28 Titəneh lahel yilqotol tiftəḥeh yadəkhe yisbə’ol tov. 29 Taztíreh panéikhe yibaheilol tosəfeh ruḥal yigva’ol və’el afaral yəshuvol. 30 Təshaləḥeh ruḥakhe yibarei’ol utḥadəsheh pənei adamah. 31 Yəhi khəvod SHƏKHINAH lə’olam yisməḥeh SHƏKHINAH bəma’aseh. 32 Hamabiteh la’áretz vatir’ad yigə’eh beharim vəye’eshánu. 33 Agílah viSHKHINAH bəḥayai avarəkhah Elohai bə’odi. 34 Ye’erav aléihe siḥi anokhi esmaḥ biSHKHINAH. 35 Yitámu ḥata’im min ha’áretz vərésha od eino barəkhi nafshi et SHƏKHINAH haləluYAH. 1 Bless, my soul, the PRESENCE! PRESENCE, my God, You are greatly magnified; praise and adornment You have donned, 2 wrapping Yourself in light like a cloak, stretching heaven out like a canvas. 3 Beaming Voix vaults in the water, setting clouds as Voix chariot, going about on wings of wind, 4 making Voix messengers the winds, Voix ministers blazing fire. 5 Voi fixed the earth on her foundations; she shall not falter ever or ever! 6 You covered it with the abyss like clothes: Waters stand tall on the mountains! 7 From Your rebuke they flee, from the voice of Your thunder they scurry away! 8 Mountains rise up, valleys shoot down to the place that You fixed for them: 9 A boundary You placed; the waters won’t cross it, they won’t return to cover the earth. 10 Sending forth springs in wadis, between mountains they go, 11 they quench each feral of the field — onagers obliterate their thirst! 12 Around them sky-fowl settle; from amid foliage they give voice. 13 Quenching mountains from Voix vaults, from the fruit of Voix makings the earth is sated: 14 Sprouting grass for livestock and herbs for human sustenance to bring forth bread from the earth 15 and wine that delights a person’s heart, to make faces shine from oil and bread that sustains a person’s heart. 16 Sated are the trees by the PRESENCE, Ləvanon cedars that Voi planted, 17 in which birds nest — the stork in cypresses has her home. 18 The lofty mountains are for steep-goats, crags for hyraxes. 19 Voi made the moon for seasons; the sun knows his time to set. 20 You set darkness about and it’s night, when every forest feral creeps about: 21 The lion-cubs roar for prey and seek, from God, their food. 22 The sun rises; they gather together and curl up in their dens! 23 Humans wake up to their doings and to their share, until dusk. 24 How abundant are Your makings, PRESENCE! All of them with wisdom You made! The earth is full of your goods. 25 This is the sea, mighty and wide on both sides: There are creepies without number there, ferals meek and mighty. 26 There ships go about, and livyatan — who You fashioned to play with! 27 All of them wait for You to give their food in its time. 28 You give it to them, they glean it; You open Your hand, they are well sated. 29 You hide Your face, they are dismayed; You gather their breath, they expire and to their dust they return. 30 You send forth Your breath, they are created and You renew the face of the soil. 31 May the PRESENCE’s glory be forever! May the PRESENCE rejoice in Voix deeds! 32 Looking at the earth, it quakes; Voi touches mountains and they smoke! 33 Let me rejoice in the PRESENCE while I live, bless my God while I endure. 34 May my musings amuse Void; I shall be glad with the PRESENCE! 35 Sins shall perish from the earth and wickedness evermore be aught — bless, my soul, the PRESENCE! Praise YAH! On the first day of Elul, continue with Psalm 27. Otherwise, continue with the Mourner’s Qadish (line 19,747) if praying with a minyan or with Concluding Verses (line 19,867) if praying without a minyan. Psalm 27 — for the Days of Awe Many communities include this psalm between the first day of Elul and Shəmini Atzéret, but others stop at Yom Kippur, and others have other traditions as well. ‏1 לְדָוִד יהוה עֶזְרִי וְיִשְׁעִי מִמִּי אִירָא יהוה מָעוֹז־חַיַּי מִמִּי אֶפְחָד׃ ‏2 בִּקְרֹב עָלַי מְרֵעוֹל לֶאֱכֹל אֶת־בְּשָׂרִי צְרוֹלַי וְאֹיְבוֹלַי לִי הֵֽלָּה אָפְסוּ וְהָבָֽלוּ׃ ‏3 אִם־תַּחֲנֶה עָלַי מַחֲנֶה לֹא־יִירָא לִבִּי אִם־תָּקוּם עָלַי מִלְחָמָה בְּזֹאת אֲנִי בוֹטַֽחַה׃ ‏4 אַחַת שָׁאַֽלְתִּי מֵאֵת־יהוה אוֹתָהּ אֲבַקֵּשׁ שִׁבְתִּי בְּבֵית־יהוה כׇּל־יְמֵי חַיַּי לַעֲטוֹת בְּנֹֽעַם־יהוה וּלְבַקֵּר בְּהֵיכָלֶהּ׃ ‏5 כִּי יִצְפְּנֹֽנִי בְּסֻכֶּהּ בְּיוֹם רָעָה יַסְתִּרֹֽנִי בְּסֵֽתֶר אׇהֳלֶהּ בְּצוּר יְרוֹמְמֹֽנִי׃ ‏6 וְעַתָּה יָרוּם רֹאשִׁי עַל אֹיְבוֹלַי סְבִיבוֹתַי וַאֲהַלֵּל בְּאׇהֳלֶהּ הַלֵּל בַּטֻּחוֹת אָגִֽילָה וַאֲבָרְכָה אֶת־יהוה׃ ‏7 שִׁמְעֶה־יהוה צׇרְכִּי אֶשְׁאַל וְחׇנֹּֽנִי וַעֲנֹֽנִי׃ ‏8 לְכֶה אָמַר לִבִּי בַּקְּשֶׁה פָּנֶֽיהֶ אֶת־פָּנֶֽיךֶ יהוה אֲבַקֵּשׁ׃ ‏9 אַל־תַּסְתֵּֽרֶה פָּנֶֽיךֶ מִמֶּֽנִּי אַל־תַּטֶּת־בְּאַף עַבְדֶּֽתְךֶ עֶזְרָתִי הָיִֽיתֶ אַל־תִּטְּשֹֽׁנִי וְאַל־תַּעַזְבֹֽנִי אֱלֹהֵי יִשְׁעִי׃ ‏10 כִּי־כׇל־בֵּית יַלְדּוּתִי עֲזָבֽוּנִי וּיהוה יַאַסְפֹֽנִי׃ ‏11 הוֹרֹֽנִי יהוה דַּרְכֶּֽךֶ וּנְחֹֽנִי בְּאֹֽרַח מִישׁוֹר לְמַֽעַן שׂוֹרְרוֹלָי׃ ‏12 אַל־תִּתְּנֹֽנִי בְּנֶֽפֶשׁ צְרוֹלָי כִּי קָֽמוּ־בִי עֵדֵי־שֶֽׁקֶר וִיפֵֽחַ חָמָס׃ ‏13 לוּלֵא הֶאֱמַֽנְתִּי לִשְׁכּוֹן בְּטוּב־יהוה בְּאֶֽרֶץ חַיִּים׃ ‏14 קַוֶּת אֶל־יהוה חִזְקֶה וְיַאֲמֵץ לִבֶּֽךֶ וְקַוֶּת אֶל־יהוה׃ 1 LəDavid SHƏKHINAH ezri vəyish’i mimi ira SHƏKHINAH ma’oz ḥayai mimi efḥad. 2 Biqrov alai mərei’ol le’ekhol et bəsari tzərolai və’oyvolai li héilah afəsu vəhaválu. 3 Im taḥaneh alai maḥaneh lo yira libi im taqum alai milḥamah bəzot ani botáḥah. 4 Aḥat sha’álti mei’eit SHƏKHINAH otah avaqeish shivti bəveit SHƏKHINAH kol yəmei ḥayai la’atot bənó’am SHƏKHINAH ulvaqeir bəheikhaleh. 5 Ki yitzpənóni bəsukeh bəyom ra’ah yastiróni bəséiter oholeh bətzur yəroməmóni. 6 Və’atah yarum roshi al oyvolai səvivotai va’ahaleil bə’oholeh haleil batuḥot agílah va’avarəkhah et SHƏKHINAH. 7 Shim’eh SHƏKHINAH tzorki esh’al vəḥonóni va’anóni. 8 Ləkhe amar libi baqəsheh panéihe et panéikhe SHƏKHINAH avaqeish. 9 Al tastéireh panéikhe miméni al tatet bə’af avdétkhe ezrati hayíte al titəshóni və’al ta’azvóni Elohei yish’i. 10 Ki khol beit yalduti azavúni uSHKHINAH ya’asfóni. 11 Horóni SHƏKHINAH darkékhe unḥóni bə’óraḥ mishor ləmá’an shorərolai. 12 Al titənóni bənéfesh tzərolai ki qámu vi eidei shéqer viféi’aḥ ḥamas. 13 Lulei he’emánti lishkon bətuv SHƏKHINAH bə’éretz ḥayim. 14 qavet el SHƏKHINAH ḥizqeh vəya’ameitz libékhe vəqavet el SHƏKHINAH. 1 Of David. The PRESENCE is my Help and my Liberation; who shall I fear? The PRESENCE is the Stronghold of my life; who shall I dread? 2 When evildoers approach me to eat my flesh, my foes and my enemies, it is they who have come to naught and become breath! 3 If an army takes arms against me, my heart will not fear. If war be built up against me, I trust this! 4 One thing I have asked of The PRESENCE, one thing sought out: to rest in the house of The PRESENCE all the days of my life, to wrap myself in The PRESENCE’s pleasantness and to contemplate Voix sanctuary. 5 For Voi will hide me in Voix den on a day of evil, will cover me with the cover of Voix tent, on a rock Voi will raise me up. 6 And now my head is raised over my enemies around me, and I will offer praise in Voix tent, praise in security! I will be glad and I will bless The PRESENCE. 7 Pay attention, PRESENCE, to my need when I ask, and grace me and answer me! 8 “Come,”, said my heart, “Seek out Voix face!”, and Your face, PRESENCE, I will seek out. 9 Don’t cover Your face from me! Don’t turn away from Your servant in anger! You have been my Help — don’t forsake me! And don’t fail me, God of my Liberation! 10 For the whole house of my childhood may fail me and The PRESENCE will still gather me in. 11 Show me Your road, PRESENCE, and guide me on a smooth path because of my opponents. 12 Don’t give me to the spirit of my foes! For deceitful witnesses and a violent whisper have arisen against me. 13 If I did not trust I would dwell in the Good of The PRESENCE in the land of life— 14 Hope towards The PRESENCE! Be strong and your heart will have courage! And hope towards The PRESENCE! Continue with the Mourner’s Qadish (line 19,747) if praying with a minyan or with Concluding Verses (line 19,867) if praying without a minyan. Mourner’s Qadish In some communities, only those in a period of mourning or observing a yahrzeit pray this qadish (which is not prayed without a minyan), with the rest of the congregation joining for the text set off with asterisks. In others, the whole community prays it in solidarity with mourners or in honor of those for whom there is no one to pray Qadish. (Some stand here.) יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֹהּ רַבָּה *אָמֵן* בְּעָלְמָא דִּי בִרְאֹת כִּרְעוּתֹהּ וְיַשְׁלְמֶה שְׁלָמֹהּ בְּחַיֵּיכֹל וּבְיוֹמֵיכֹל וּבְחַיֵּי דְּכׇל בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב וְאִמְרוֹל אָמֵן* יְהֵא שְׁמֹהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא׃*‏ יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֹהּ דְּקֻדְשֵׁתָא *בְּרִיכֶה הֶא* On Shabbat Shuvah: לְעֵֽלָּא לְעֵֽלָּא מִכׇּל All other times: לְעֵֽלָּא מִן כׇּל At all times continue: בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא וְאִמְרוֹל *אָמֵן* יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא וְחַיִּים עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל *אָמֵן* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) עֹשֶׂת שָׁלוֹם בִּמְרוֹמֶֽיהֶ הֶא יַעֲשֶׂת שָׁלוֹם עָלֵֽנוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל *אָמֵן* Yitgadal vəyitqadash shəmoh rabah *amein* bə’aləma di vir’ot kir’utoh vəyashləmeh shəlamoh bəḥayeikhol uvyomeikhol uvḥayei dəkhol beit Yisra’eil ba’agala uvizman qariv və’imrol *amein. Yəhei shəmoh raba məvarakh lə’alam ul’aləmei almaya.* Yitbarakh vəyishtabaḥ vəyitpa’ar vəyitromam vəyitnasei vəyithadar vəyit’aleh vəyithalal shəmoh dəqudsheita *bərikheh he* On Shabbat Shuvah: lə’éila lə’éila mikol All other times: lə’éila min kol At all times continue: birkhata vəshirata tushbəḥata vəneḥemata da’amiran bə’aləma və’imrol *amein.* Yəhei shəlama raba min shəmaya vəḥayim aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol *amein.* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) Oset shalom bimroméihe He ya’aset shalom aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol *amein.* May Voix great Name be magnified and sanctified — *amen!* — in the world that Voi made by Voix will, and may Voi complete Voix peace in your lives and in your days and in the lives of the whole house of Yisra’eil, with speed and in a fast-approaching time. And respond: *Amen! May Voix great Name be blessed forever and to the end of eternities!* Blessed and lauded and glorified and exalted and lifted up and beautified and cherished and praised be the Name of the Holy One — *Voi is blessed!* — On Shabbat Shuvah: higher by far than every All other times: higher than every At all times continue: blessing and song, praise and consolation that we offer in this world. And respond: *Amen!* May there be abundant peace from Heaven, and life for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: *Amen!* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) The One Who makes peace in Voix heavens, may Voi make peace for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: *Amen!* On Hoshana Rabah, continue with Éden Olam (line 20,093). Concluding Verses These two piyutim have become more or less standardized as the ending to the Shabbat and Festival morning liturgy, but not all congregations do both (or either), and some include other beloved texts here. Poem of Glory This piyut, attributed to Yəhudah haḤésed (Germany, 1100s), grapples playfully with language’s inability to capture G-d while simultaneously being one of the most common tools available to interact with the Divine. It is traditionally prayed in front of an open ark, and many communities pray it responsively, the leader and the congregation alternating couplets. (Some stand while the ark is opened.) אַנְעִים חֲרִיזוֹת וְמִלִּים אֶאֱרוֹג כִּי אֵלֶֽיךֶ נַפְשִׁי תַעֲרוֹג׃ נַפְשִׁי חָמְדָה בְּצֵל יָדֶֽךֶ לָדַַֽעַת כׇּל רָז סוֹדֶֽךֶ׃ מִדֵּי אׇמְרִי בִּכְבוֹדֶֽךֶ הוֹמֶה לִבִּי אֶל דּוֹדֶֽיךֶ׃ עַל כֵּן אֲפַלֵּל בְּךֶ נִכְבָּדוֹת וְשִׁמְךֶ אֲכַבֵּד בְּאִמְרֵי יְדִידוֹת׃ אֲסַפְּרָה כְבוֹדְךֶ וְלֹא רְאִיתִֽיךֶ אֲדַמְּךֶ אֲכַנְּךֶ וְלֹא יְדַעְתִּֽיךֶ׃ בְּיַד נְבִיאוֹלֶֽיךֶ בְּסוֹד עַבְדּוֹלֶֽיךֶ דִּמִּֽיתֶ הֲדַר כְבוֹד כּוֹלֶֽךֶ׃ גְּדֻלָּתְךֶ וּגְבוּרָתֶֽךֶ כִּנּוּ לְתֹֽקֶף פְּעֻלָּתֶֽךֶ׃ דִּמּוּ אוֹתְךֶ וְלֹא כְפִי יֶשְׁךֶ וַיְשַׁוּֽוּךֶ לְפִי מַעֲשֶֽׂיךֶ׃ הִמְשִׁילֽוּךֶ בְּרוֹב חֶזְיוֹנוֹת הִנְּךֶ אָחֶד בְּכׇל דִּמְיוֹנוֹת׃ וַיְּחַוּוֹל בְּךֶ זִקְנָה וּבַחֲרוּת וּשְׂעַר רֹאשְׁךֶ בְּשֵׂיבָה וְשַׁחֲרוּת׃ זִקְנָה בְּיוֹם דִּין וּבַחֲרוּת בְּיוֹם קְרָב כַּאֲנְשֶׁת מִלְחָמוֹת יָדֶֽיהֶ לֶהּ רָב׃ חָבְשֶׁה כּֽוֹבַע יְשׁוּעָה בְּרֹאשֶׁהּ הוֹשִֽׁיעָה לֶהּ יְמִינֶהּ וּזְרֽוֹעַ קׇדְשֶׁהּ׃ טַלְלֵי אוֹרוֹת רֹאשֶׁהּ נִמְלָא קְוֻצּוֹתֶֽיהֶ רְסִֽיסֵי לָֽיְלָה׃ יִתְפָּאֲרֶה בִּי כִּי חֲפֵצֶה בִּי וְהֶא יִהְיֶת לִי לַעֲטֶֽרֶת צְבִי׃ כֶּֽתֶם טָהוֹר פָּז דְּמוּת רֹאשֶׁהּ וְחַק עַל מֵֽצָח כְּבוֹד שֵׁם קׇדְשֶׁהּ׃ לְחֵן וּלְכָבוֹד צְבִי תִפְאָרָה אֻמָּתֶהּ לֶהּ עִטְּרָה עֲטָרָה׃ מַחְלְפוֹת רֹאשֶׁהּ כְּבִימֵי בְחֻרוֹת קְוֻצּוֹתֶֽיהֶ תַּלְתַּלִּים שְׁחוֹרוֹת׃ נְוֶה הַצֶּֽדֶק צְבִי תִפְאַרְתֶּהּ יַעֲלֶה נָּא עַל רֹאשׁ שִׂמְחָתֶהּ׃ סְגֻלָּתֶהּ תְּהִי נָּא בְיָדֶהּ עֲטֶֽרֶת וּצְנִיף נְבוּאָה צְבִי תִפְאֶֽרֶת׃ עֲמוּסוֹל נְשָׂאֶתָל עֲטֶֽרֶת עִנְּדֶתָל מֵאֲשֶׁר יָקְרוּ בְעֵינֶֽיהֶ כִּבְּדֶתָל׃ פְּאֵרֶהּ עָלַי וּפְאֵרִי עָלֶֽיהֶ וּקְרוֹבֶה אֵלַי בְּקָרְאִי אֵלֶֽיהֶ׃ צַח וְאָדוֹם לִלְבוּשֶׁהּ אָדוֹם פּוּרָה בְּדָרְכֶהּ בְּבוֹאֶהּ מֵאֱדוֹם׃ קֶֽשֶׁר תְּפִלִּין הֶרְאֲתֶה לֶעָנָו תְּמוּנַת יהוה לְנֶֽגֶד עֵינָיו׃ רוֹצֶת בְּעַמֶּהּ עֲנָווֹל לְפָאֵר יוֹשֶֽׁבֶה תְּהִלּוֹת בָּל לְהִתְפָּאֵר׃ רֹאשׁ דְּבָרְךֶ אֱמֶת קוֹרֵֽאַה מֵרֹאשׁ דּוֹר וָדוֹר עַם דּוֹרֶשְׁךֶ דְּרוֹשׁ׃ שִֽׁיתֶה הֲמוֹן מִלַּי נָא עָלֶֽיךֶ וּפִיּוּטִי יִקְרַב אֵלֶֽיךֶ׃ תְּהִלָּתִי תְּהִי לְרֹאשְׁךֶ עֲטֶֽרֶת וּתְפִלָּתִי תִּכּוֹן קְטֹֽרֶת׃ תִּיקַר מִלַּת רָשֶׁה בְּעֵינֶֽיךֶ כַּמִּל מֻלַּל עַל מְעוֹנֶֽךֶ׃ בִּרְכָתִי תַעֲלֶה לְרֹאשׁ מַשְׁבִּירֶה מְחוֹלֶֽלֶה וּמוֹלִידֶה צַדִּיקֶה כַּבִּירֶה׃ וּבְבִרְכָתִי תְנַעֲנְעֶה לִי רֹאשׁ וְאוֹתָהּ קְחֶה לְךֶ כִּבְשָׂמִים רֹאשׁ׃ יֶעֱרַב נָא שִׂיחִי עָלֶֽיךֶ כִּי נַפְשִׁי תַעֲרוֹג אֵלֶֽיךֶ׃ (The ark is closed.) לְךֶ יהוה הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶֽרֶת וְהַנֵּֽצַח וְהַהוֹד כִּי־כֹל בַּשָּׁמַֽיִם וּבָאָֽרֶץ לְךֶ יהוה הַיְּשׁוּעָה וְהַמִּתְנַשֵֽׂאַה לְכֹל לְרֹאשׁ׃ מִי יְמַלְּלֶה גְּבוּרוֹת יהוה יַשְׁמִֽיעֶה כׇּל־תְּהִלָּתֶהּ׃ An’im ḥarizot vəmilim e’erog ki eiléikhe nafshi ta’arog. Nafshi ḥamədah bətzeil yadékhe ladá’at kol raz sodékhe. Midei omri bikhvodékhe homeh libi el dodékhe. Al kein afaleil bəkhe nikhbadot vəshimkhe akhabeid bə’imrei yədidot. Asaprah khəvodəkhe vəlo rə’itíkhe adaməkhe akhanəkhe vəlo yədatíkhe. Bəyad nəvi’oléikhe bəsod avdoléikhe dimíte hadar khəvod kolékhe. Gədulatəkhe ugvuratékhe kinu lətóqef pə’ulatékhe. Dimu otəkhe vəlo khəfi yeshkhe vayshavúkhe ləfi ma’aséikhe. Himshilúkhe bərov ḥezyonot hinəkhe aḥed bəkhol dimyonot. Vayəḥavol bəkhe ziqnah uvaḥarut us’ar roshkhe bəseivah vəshaḥarut. Ziqnah bəyom din uvaḥarut bəyom qərav ka’anshet bilḥamot yadéihe leh rav. Ḥavəsheh kóva yəshu’ah bərosheh hoshí’ah leh yəmineh uzró’a qodsheh. Taləlei orot rosheh nimla qəvutzotéihe rəsísei láilah. Yitpa’areh bi ki ḥafeitzeh bi vəhe yihyet li la’atret tzəvi. Kétem tahor paz dəmut rosheh vəḥaq al méitzaḥ kəvod sheim qodsheh. Ləḥein ulkhavod tzəvi tif’arah umateh leh itərah atarah. Maḥləfot rosheh kəveimei vəḥurot qəvutzotéihe taltalim shəḥorot. Naveh hatzédeq tzə’i tif’arteh ya’aleh na al rosh simḥateh. Səgulateh təhi na vəyadeh atéret utznif nivu’ah tzəvi tif’éret. Amusol nəsa’etal atéret inədetal mei’asher yaqəru və’einéihe kibədetal. Pə’eireh alai uv’eiri aléihe uqroveh eilai bəqarə’i eiléihe. Tzaḥ və’adom lilvusheh adom purah bədarəkheh bəvo’eh mei’Edom. Qésher təfilin har’ated le’anav təmunat NITZḤIYEH lənéged einav. Rotzet bə’ameh anavol ləfa’eir yoshéveh təhilot bal ləhitpa’eir. Rosh dəvarəkhe emet qoréi’ah meirosh dor vador am doreshkhe dərosh. Shíteh hamon milai na aléikhe ufiyuti yiqrav eiléikhe. Təhilati təhi ləroshkhe atéret utfilati tikon qətóret. Tiqar milat rasheh bə’einéikhe kamil mulal al mə’onékhe. Birkhati ta’aleh lərosh mashbireh məḥoléleh umolideh tzadiqeh kabireh. Uvəvirkhati təna’an’eh li rosh və’otah qəḥeh ləkhe kivsamim rosh. Yə’erav na siḥi aléikhe ki nafshi ta’arog eiléikhe. (The ark is closed.) Ləkhe NITZḤIYEH hagadulah vəhagəvurah vəhatif’éret vəhanéitzaḥ vəhahod ki khol bashamáyim uva’áretz ləkheh NITZḤIYEH hayəshu’ah vəhamitnaséi’ah ləkhol lərosh. Mi yəmaləleh gəvurot NITZḤIYEH yashmí’eh kol təhilateh. I’ll sweeten rhymes, words I’ll weave because to You my soul would cleave. My soul yearned for Your shading hand, Your secret puzzles to understand. As often as I to Your glory refer, my heart for Your intimacy does purr. And so to You glories I’ll pray; I’ll glory Your name — dear words I’ll array: Ah, let me glory You, not being shown You! Ah, let me name You, not having known You! By Your prophets’ hand, secret devotees, You showed Your glorious splendor’s keys. Courage and colossality: they named Your deeds’ vitality, describing You not as You are, putting You on Your deeds’ par. Freely they parabled You in many depictions; for note: You are One in all contradictions. Gisting You both hoary and sprightly, the hair on Your head gleaming blackly and whitely. Hoary in judgement, sprightly in war, like a being of battle, Voi has power galore. Jamming a freeing helm on Voix head, Voix hand and arm to freedom sped. Keeping dewdrops of light in Voix hair, rainshards of night in Voix tresses are there. Let Voi beautify me, for Voi does desire me, and Voi for me will a crown of desire be. Mixless gold filigree: Voix head’s frame; etched on Voix brow the glory of Voix name. Now for grace, glory, and great renown, Voix people have crowned Void with a crown. Plaits on Voix head are as in youthful days; Voix locks are all black curls in arrays. Quite righteous the place, Voix desirous renown, may it rise up, turn Voix frown upside-down. Rich-loved ones in Voix hand as a crown, a prophetic turban, desirous renown. Saddled, Voi lifted them, a crown they tied; Voi honored them past what in them Voi espied. Thus Voix beauty on me, and mine on Void, Voi’s close to me when I implore Void. Voi is brilliant and red; Voix garments red on the winepress from Edom Voi did tread. When Voi let the meek one see Voix təfilin knot, the ETERNAL’s image to his eyes was brought. Expressly Voi beautified Voix meek nation, dwelling beautified by their adoration. Expressing “truth” first as the first expression, age after age seeks You out in succession. Yet put the heap of my words upon You and let my piyut draw near to You! Zeal-words of mine are a crown on Your head; let zesty incense be my prayers instead. Zero I have; may You deem my words dear as the words that are worded when You appear. May my blessing rise to the Bringer of grain, Righteous Prime Mover, too Strong to contain! And on my blessing may You nod nice and take it as You take the finest of spice. May my musings Your amusement achieve because to You my soul would cleave. (The ark is closed.) Yours, ETERNAL, are the greatness and the mightiness and the beauty and the endurance and the splendor — yes, everything in heaven and on earth! Yours, ETERNAL, are the liberation and the vaunting up as head over all. (1 Chronicles 29:10) Who can convey the might of the ETERNAL? Make known all Voix praise? (Psalm 106:2) Éden Olam אֶֽדֶן עוֹלָם אֲשֶׁר חָיְתֶה בְּטֶֽרֶם כׇּל יְצִיר נִבְרָא׃ לְעֵת נַעֲשָׂה בְחֶפְצֶהּ כׇּל אֲזַי נֶֽצַח שְׁמֶהּ נִקְרָא׃ וְאַחֲרֵי כִּכְלוֹת הַכֹּל הֶא יִחְיֶת בְּלִי חֶבְרָה׃ וְהֶא הָיְתֶה וְהֶא הֹוֶת וְהֶא יִהְיֶת בְּתִפְאָרָה׃ וְהֶא אָחֶד וְאֵין שֵׁנֵי לְהַמְשִׁיל לֶהּ לְהַחְבִּֽירָה׃ בְּלִי רֵאשִׁית בְּלִי תַכְלִית וְלֶהּ הָעֹז וְהַמִּשְׂרָה׃ וְהֶא אֵלִי וְחַיֶּת גּוֹאֶלִי וְצוּר חֶבְלִי בְּעֵת צָרָה׃ וְהֶא נִסִּי וּמָנוֹס לִי מְנַת כּוֹסִי בְּיוֹם אֶקְרָא׃ בְּיָדֶהּ אַפְקִיד רוּחִי בְּעֵת אִישַׁן וְאָעִֽירָה׃ וְעִם רוּחִי גְּוִיָּתִי יהוה לִי וְלֹא אִירָא׃ Éden olam asher ḥayəteh bətérem kol yətzir nivra. Lə’eit na’asah vəḥeftzeh kol azai nétzaḥ shəmeh niqra. Və’aḥarei kikhlot hakol he yiḥyet bəli ḥevrah. Vəhe hayəteh vəhe hovet vəhe yihyet bətif’arah. Vəhe aḥed və’ein sheinei ləhamshil leh ləhaḥbírah. Bəli reishit bəli takhlit vəleh ha’oz vəhamisrah. Vəhe Eili vəḥayet go’eli vətzur ḥevli bə’eit tzarah. Vəhe nisi umanos li mənat kosi bəyom eqra Bəyadeh afqid ruḥi bə’eit ishan və’a’írah. Və’im ruḥi gəviyati NITZḤIYEH li vəlo ira. Foundation of the world, Who lived before all creatures came to be! When by Voix will all things were made, Voix Name was cried eternally. And after all the world is done, then Voi will live sans company. For Voi has been, and now Voi is, and Voi will be quite splendidly. And Voi is One — there is no “two” who even nears equality. Without beginning, without end, Voi has the strength to all decree. Voi is my God, my living Help, my Rock when I am lost at sea. My Miracle and Refuge, Voi, my Cup-full answering my plea. Into Voix hand I trust my breath, both sleepily and wakefully, And with my breath, my body here; I shall not fear, for GOD’s with me. On Hoshana Rabah, the service ends here. Qidush for Shabbat and Festival Mornings On Shabbat, including when Shabbat coincides with a Festival, begin here. וְשָׁמְר֥וּ בְנוֹל־יִשְׂרָאֵ֖ל אֶת־הַשַּׁבָּ֑ת לַעֲשׂ֧וֹת אֶת־הַשַּׁבָּ֛ת לְדֹרֹתָ֖ל בְּרִ֥ית עוֹלָֽם׃ בֵּינִ֗י וּבֵין֙ בְּנ֣וֹל יִשְׂרָאֵ֔ל א֥וֹת הִ֖יא לְעוֹלָ֑ם כִּי־שֵׁ֣שֶׁת יָמִ֗ים עָשְׂתֶ֤ה יְהֹוָה֙ אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֔רֶץ וּבַיוֹם֙ הַשְּׁבִיעִ֔י שָׁבְתֶ֖ה וַיִּנָּפְשֶֽׁה׃ עַל־כֵּ֗ן בֵּרְכֶ֧ה יהו֛ה אֶת־י֥וֹם הַשַּׁבָּ֖ת וַיְקַדְּשֹֽׁהוּ׃ Vəshaməru vənol Yisra’eil et haShabat la’asot et haShabat lədorotal bərit olam. Beini uvein bənol Yisra’eil ot hi lə’olam ki shéishet yamim asəteh ADONAI et hashamáyim və’et ha’áretz uvayom hashəvi’i shavəteh vayinafəsheh. Al kein beirəkheh ADONAI et yom haShabat vayqadəshóhu. “And the Children of Yisra’eil will observe Shabbat, making Shabbat, for all their generations, an eternal Covenant. Between Me and between the Children of Yisra’eil, she is a sign forever!” For in six days did ADONAI make the heavens and the earth, and on the seventh day, Voi rested and was refreshed. (Shəmot 31:16–17) Therefore ADONAI blessed the Sabbath day and made it Holy. (Shəmot 20:11) On a Festival that falls on a weekday, begin here. On a Festival that falls on Shabbat, continue here. וַיֹּ֣מֶר מֹשֶׁ֔ה אֶת־מֹעֲדֵ֖י יְהֹוָ֑ה אֶל־בְּנ֖וֹל יִשְׂרָאֵֽל׃ Vayómer Mosheh et mo’adei ADONAI el bənol Yisra’eil. And Mosheh announced the Festivals of ADONAI to the Children of Yisra’eil! (Vayiqra 23:44) At all times conclude: The leader invites: סָבְרֻת חֲבֵרוֹלַי׃ The congregation responds: לְחַיִּים׃ If praying over wine or grape juice: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים בּוֹרְאַת פְּרִי הַגָּֽפֶן׃ If praying over any other liquid: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים שֶׁהַכֹּל נִהְיָה בִּדְבָרֶהּ׃ The leader invites: Savərut ḥaveirolai. The congregation responds: Ləḥayim. If praying over wine or grape juice: Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim borə’at pəri hagáfen. If praying over any other liquid: Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim shehakol nihyah bidvareh. The leader invites: With your permission, my friends? The congregation responds: To life! If praying over wine or grape juice: Blessed are You, ADONAI, our God, Life of endless worlds, Creator of the fruit of the vine. If praying over any other liquid: Blessed are You, ADONAI, our God, Life of endless worlds, thru Whose word everything came to be. If praying qidush in the sukah on Sukot add: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִדְּשֶֽׁתְנוּ בְּמִצוֺתֶֽיהֶ וְצִוֶּֽתְנוּ לֵישֵׁב בַּסֻּכָּה׃ Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim asher qidəshétnu bəmitvotéihe vətzivétnu leisheiv basukah. Blessed are You, ADONAI, our God, Life of endless worlds, Who made us holy with Voix commandments and commanded us to dwell in the sukah. Some also include the blessing over bread here: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים הַמּוֹצִיאֶה לֶֽחֶם מִן הָאָֽרֶץ׃ Bərukheh ateh ADONAI Elohéinu ḥei ha’olamim hamotzi’eih léḥem min ha’áretz. Blessed are You, ADONAI, our God, Life of endless worlds, the Bringer-Forth of bread from the earth. Additions to the Morning Service HaTəfilah for Hoshana Rabah An alternative version of this central sequence of blessings can be found in Appendix A (line 30,853). If praying without a minyan, pray all of haTəfilah individually and then continue with the rest of the service. If praying with a minyan, some pray all of haTəfilah individually and then repeat it collectively before continuing; others pray the first three blessings collectively and then continue individually with the rest of haTəfilah. (Some stand (or continue standing) here; additionally, some take three steps back and then three steps forward before bowing left and right to symbolically leave the material world and enter the Divine Presence. Some also bow where noted, staying bowed until the Divine Name.) Many begin with Psalm 51:17: אֲדָנִי נִסְתָּמַי תִּפְתְּחֶה וְלִבִּי יַגִּיד תְּהִלָּתֶֽךֶ׃ Adani nistamai tiftəḥeh vəlibi yagid təhilatékhe. My Foundation! Open my blocked places and my heart will announce Your praise. 1. Patriarchs and Matriarchs (Some bow here.) בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽנוּ וְאִמּוֹתֵֽנוּ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב אֱלֹהֵי שָׂרָה אֱלֹהֵי רִבְקָה אֱלֹהֵי רָחֵל אֱלֹהֵי לֵאָה אֱלֹהֵי בִּלְהָה וֵאלֹהֵי זִלְפָּה׃ הָאֵל הַגְּדוֹלֶה הַגִּבּוֹרֶה וְהַנּוֹרָאֶה אֵל עֶלְיוֹנֶה גּוֹמֶֽלֶה חֲסָדִים טוֹבִים וְקוֹנֶת הַכׇּל וְזוֹכֶֽרֶה חַסְדֵי אִמּוֹת וְאָבוֹת וּמְבִיאֶה גְּאֻלָּה לִבְנוֹל בְּנוֹלֵיהֶל לְמַֽעַן שְׁמֶהּ בְּאַהֲבָה׃ יוֹצֶֽרֶה עוֹזֶֽרֶה וּמוֹשִׁיעֶה וּמָגֵן׃ (Some bow here.) בְּרוּכֶה אַתֶּה יהוה עֶזְרַת שָׂרָה וּמָגֵן אַבְרָהָם׃ (Some bow here.) Bərukheh ateh SHƏMOTEH Elohéinu vEilohei avotéinu və’imotéinu Elohei Avraham Elohei Yitzḥaq vEilohei Ya’aqov Elohei Sarah Elohei Rivqah Elohei Raḥeil Elohei Lei’ah Elohei Bilhah vEilohei Zilpah. Ha’Eil hagədoleh hagiboreh vəhanora’eh Eil elyoneh goméleh ḥasadim tovim vəqonet hakol vəzokhéreh ḥasdei imot və’avot umvi’eh gə’ulah livnol bənoleihel ləmá’an shəmeh bə’ahavah. Yotzéreh ozéreh umoshi’eh umagein. (Some bow here.) Bərukheh ateh SHƏMOTEH ezrat Sarah umagein Avraham. (Some bow here.) Blessed are You, MANY-NAMED ONE, our God and God of our patriarchs and matriarchs: God of Avraham, God of Yitzḥaq, and God of Ya’aqov; God of Sarah, God of Rivqah, God of Raḥeil, God of Lei’ah, God of Bilhah, and God of Zilpah. The great, mighty, and awesome God! God on high! Voi piles up good lovingkindnesses and establishes everything, and Voi remembers the good deeds of our matriarchs and patriarchs and brings redemption to their children’s children for the sake of Voix name, with Love. Creator, Helper and Liberator and Shield! (Some bow here.) Blessed are You, MANY-NAMED ONE, Help of Sarah and Shield of Avraham. 2. Divine Might אַתֶּה גִּבּוֹרֶה לְעוֹלָם אֲדָנִי מְחַיֶּת מֵתוֹל אַתֶּה רַבֶּה לְהוֹשִֽׁיעַ׃ מוֹרִידֶה הַטָּל׃ מְכַלְכֶּֽלֶה חַיּוֹל בְּחֶֽסֶד מְחַיֶּת מֵתוֹל בְּרַחֲמִים רַבִּים סוֹמֶֽכֶה נוֹפְלוֹל וְרוֹפֵֽאַה חוֹלוֹל וּמַתִּירֶה אַסוּרוֹל וּמְקַיֶּֽמֶה אֱמוּנָתֶהּ לִישֵׁנוֹל עָפָר׃ מִי כָמֽוֹךֶ בַּעֲלֶת גְּבוּרוֹת וּמִי דּֽוֹמֶת לָּךְ גּוֹבֶֽרֶה מְמִיתֶה וּמְחַיֶּת וּמַצְמִיחֶה יְשׁוּעָה׃ וְנֶאֱמֶֽנֶה אַתֶּה לְהַחֲיוֹת מֵתוֹל׃ בְּרוּכֶה אַתֶּה יהוה מְחַיֶּת הַמֵּתוֹל׃ Ateh giboreh lə’olam adani məḥayet meitol ateh rabeh ləhoshí’a. Morideh hatal. Məkhalkéleh ḥayol bəḥésed məḥayet meitol bəraḥamim rabim somékheh nofəlol vəroféiah ḥolol umatireh asurol umqayémeh emunateh lisheinol afar. Mi khamókhe ba’alet gəvurot umi dómet lakh govéreh məmiteh umḥayet umatzmiḥeh yəshu’ah. Vəne’eméneh ateh ləhaḥayot meitol. Bərukheh ateh SHƏMOTEH məḥayet hameitol. You are powerful forever, my Foundation! Making the dead live, You abound in liberation. Voi makes the dew descend. Voi keeps the living going with loyalty, makes the dead live with abounding compassion! Voi shores up those who sink down and heals the sick and releases the imprisoned and keeps Voix faith with those sleeping in dust. Who is like You, most primary Dom! And who can compare to You? The One Who overpowers, causing death and causing life, and making liberation sprout forth. And You are faithful in making the dead live. Blessed are You, MANY-NAMED ONE, Who makes the dead live. 3. Sanctification of the Name When praying individually, pray this paragraph and then continue with the fourth blessing. During the repetition of haTəfilah, or if praying the first three blessings collectively, omit this paragraph and continue with the Qədushah below instead (line 20,412). אַתֶּה קְדוֹשֶׁה וְשִׁמְךֶ קָדוֹשׁ וּקְדוֹשׁוֹלֶֽיךֶ בְּכׇל יוֹם יְהַלְלֽוּךֶ סֶּֽלָה׃ בְּרוּכֶה אַתֶּה יהוה הָאֵל הַקְּדוֹשֶׁה׃ Ateh qədosheh vəshimkhe qadosh uqdosholéikhe bəkhol yom yəhaləhúkhe sélah. Bərukheh ateh SHƏMOTEH ha’Eil haqədosheh. You are Holy and Your Name is Holy and every day Your holy ones will praise You — selah! Blessed are You, MANY-NAMED ONE, the Holy God. Continue with the fourth blessing (line 20,503). Qədushah for Shaḥarit: During the repetition of haTəfilah, or if praying the first three blessings collectively, include this blessing. (Some stand (or continue standing) here with their feet close together (imitating the stance of the angels described in the prophetic visions quoted in this blessing), rising onto their toes at the points marked by asterisks.) The congregation, followed by the leader: נְקַדֵּשׁ אֶת שִׁמְךֶ בָּעוֹלָם כְּשֵׁם שְׁמַּקְדִּישׁוֹל אוֹתוֹ בִּשְׁמֵי מָרוֹם כַּכָּתוּב עַל יַד נְבִיאֶֽךֶ׃ וְקָרְאֶה זֶת אֶל־זֶת וְאָמְרֶה The congregation, followed by the leader: ‏*קְדוֹשֶׁה *קְדוֹשֶׁה *קְדוֹשֶׁה יהוה צְבָעוֹת מְלֹא כׇל־הָאָֽרֶץ כְּבוֹדֶהּ׃ לְעֻמָּתָל בָּרוּךְ יֹאמֵֽרוֹל׃ The congregation, followed by the leader: ‏*בָּרוּךְ כְּבוֹד־יהוה מִמְּקוֹמֶהּ׃ וּבְדִבְרֵי קׇדְשְׁךֶ כָּתוּב לֵאמֹר׃ The congregation, followed by the leader: ‏*יִגְאֶת יהוה לְעוֹלָם אֱלֹהֵֽיךָ עַמִּי לְדֹר וָדֹר הַלְלוּיָהּ׃ The leader concludes: לְדוֹר וָדוֹר נַגִיד גׇּדְלֶֽךֶ וּלְנֵֽצַח נְצָחִים קְדוּשָּׁתְךֶ נַקְדִּישׁ וְשִׁבְחֲךֶ אֱלֹהֵֽינוּ מִמֶּֽנוּ לֹא יָמוּשׁ לְעוֹלָם וָעֶד כִּי אֵל מוֹפֶֽתֶה גְּדוֹלֶה וּקְדוֹשֶׁה אָֽתֶּה׃ בְּרוּכֶה אַתֶּה יהוה הָאֵל הַקְּדוֹשֶׁה׃ The congregation, followed by the leader: Nəqadeish et shimkhe ba’olam kəsheim shemaqdishol oto bishmei marom kakatuv al yad nəvi’ékhe. Vəqarə’eh zet el zet və’aməreh The congregation, followed by the leader: *Qədosheh *qədosheh *qədosheh SHƏMOTEH tzəva’ot məlo khol ha’áretz kəvodeh. Lə’umatal barukh yoméirol. The congregation, followed by the leader: *Barukh kəvod SHƏMOTEH miməqomeh. Uvdivrei qodshəkhe katuv leimor. The congregation, followed by the leader: *Yig’et SHƏMOTEH lə’olam Elohéikha ami lədor vador haləluyah. The leader concludes: Lədor vador nagid godlékhe ulnéitzaḥ nətzaḥim qədushatékhe naqdish vəshivḥakhe Elohéinu miménu lo yamush le’olam va’ed ki Eil moféteh gədoleh uqdosheh áteh. Bərukheh ateh SHƏMOTEH ha’Eil haqədosheh. The congregation, followed by the leader: We will make Your name Holy in the world as they make it Holy in Heaven above, as was written by the hand of Your prophet: “And each [angel] called out to the others and said, The congregation, followed by the leader: ‘*Holy, *Holy, *Holy is the MANY-NAMED ONE of hosts! The fullness of all the Earth is Voix glory!’” (Yəshayáhu 6:3) Those opposite the serafs will thunder “Blessed!”: The congregation, followed by the leader: “*Blessed is the Glory of the MANY-NAMED ONE from Voix place!” (Yəḥezqeil 3:12) And in the words of Your Holiness, it is written, saying: The congregation, followed by the leader: “*May the MANY-NAMED ONE be exalted forever! Your God, my people, from generation to generation. Praise YAH!” (Psalm 146:10) The leader concludes: From generation to generation we will bring news of Your greatness, and for eternity of eternities we’ll make Holy Your Holiness, and Your praise, our God, won’t depart from us, not ever. For, God, a great and Holy miracle are You! Blessed are You, MANY-NAMED ONE, the Holy God. Continue with the next blessing. (In many communities, if haTəfilah is being repeated, members of the congregation who have been standing sit for the rest of the blessings.) 4. Knowledge אַתֶּה חוֹנֶֽנֶה לְאָדָם דַּֽעַת וּמְלַמֶּֽדֶה לֶאֱנוֹשׁ בִּינָה׃ חׇנֹּֽנוּ מֵאִתְּךֶ דֵּעָה בִּינָה וְהַשְׂכֵּל׃ בְּרוּכֶה אַתֶּה יהוה חוֹנֶֽנֵה הַדָּֽעַת׃ Ateh ḥonéneh lə’adam dá’at umlamédeh le’enosh binah. Ḥonónu mei’itəkhe dei’ah binah vəhaskeil. Bərukheh ateh SHƏMOTEH ḥonéneih hadá’at. You grace humanity with knowledge and teach people discernment. Grace us with knowledge, discernment, and understanding from You! Blessed are You, MANY-NAMED ONE, Who graces with knowledge. 5. Return הֲשִׁיבֹֽנוּ אִבֵֽנוּ לְתוֹרָתֶֽךֶ וְקָרְבֹֽנוּ חַיֵּֽינוּ לַעֲבוֹדָתֶֽךֶ וְהַחֲזִירֹֽנוּ בִּתְשׁוּבָה שְׁלֵמָה לְפָנֶֽיךֶ׃ בְּרוּכֶה אַתֶּה יהוה הָרוֹצֶת בִּתְשׁוּבָה׃ Hashivónu ivéinu ləToratékhe vəqarəvónu ḥayéinu la’avodatékhe vəhaḥazirónu bitshuvah shəleimah ləfanéikhe. Bərukheh ateh SHƏMOTEH harotzet bitshuvah. Return us, our Quickener, to Your Torah, and draw us near, our Life, to Your service, and bring us back, in complete repentance, to Your presence. Blessed are You, MANY-NAMED ONE, Who wants repentance. 6. Atonement (Some tap the left side of their chest at the asterisks.) סִלְחֶה לָֽנוּ אִבֵֽנוּ כִּי *חָטָֽאנוּ מַחֲלֶה לָֽנוּ חַיֵּֽינוּ כִּי *פָשָֽׁעְנוּ כִּי מוֹחֶֽלֶה וְסוֹלַֽחַה אָֽתֶּה׃ בְּרוּכֶה אַתֶּה יהוה חַנּוּנֶה הַמַּרְבֶּת לִסְלֹֽחַ׃ Silḥeh lánu ivéinu ki *ḥatánu maḥaleh lánu ḥayéinu ki *pashánu ki moḥeleh vəsoláḥah áteh. Bərukheh ateh SHƏMOTEH ḥanuneh hamarbet lisló’aḥ. Forgive us, our Quickener, for we have *sinned. Pardon us, our Life, for we have *betrayed. For a Pardoner and a Forgiver are You! Blessed are You, MANY-NAMED ONE, the gracious Multiplier of forgiveness. 7. Redemption רְאֶת בְעׇנְיֵֽנוּ וְרִֽיבֶה רִיבֵֽנוּ וּגַאֲלֹֽנוּ מְהֵרָה לְמַֽעַן שְׁמֶֽךֶ כִּי גּוֹאֶֽלֶה חֲזָקֶה אָֽתֶּה׃ בְּרוּכֶה אַתֶּה יהוה גּוֹאֶֽלֵה יִשְׂרָאֵל׃ Rə’et və’onyéinu vəríveh rivéinu uga’alónu məheirah ləmá’an shəmékhe ki go’éleh ḥazaqeh áteh. Bərukheh ateh SHƏMOTEH go’éleih Yisra’eil. Behold our suffering and pursue our suit and redeem us soon for the sake of Your Name! For a mighty Redeemer are You. Blessed are You, MANY-NAMED ONE, Redeemer of Yisra’eil. 8. Healing רִפְאֹֽנוּ יהוה וְנֵרָפֵא הוֹשִׁיעֹֽנוּ וְנִוָּשֵֽׁעָה כִּי תְהִלָּתֵֽנוּ אָֽתֶּה וְהַעֲלֶת רְפוּאָה שְׁלֵמָה לְכׇל מַכּוֹתֵֽינוּ׃ If praying for a specific person or group add: יְהִי רָצוֹן מִלְּפָנֶֽיךֶ יהוה אֱלֹהַי וֵאלֹהֵי אִבוֹלַי שֶׁתִּשְׁלְחֶה מְהֵרָה רְפוּאָה שְׁלֵמָה מִן הַשָּׁמַֽיִם רְפוּאַת הַנֶּֽפֶשׁ וּרְפוּאַת הַגּוּף לְ [name(s) of the sick] בְּתוֹךְ שְׁאָר חוֹלוֹל הָעוֹלָם׃ At all times continue: כִּי אֵל רֽוּחַ רוֹפֵֽאַה נֶאֱמֶֽנֶה וְרַחֲמֶֽנֶה אָֽתֶּה׃ בְּרוּכֶה אַתֶּה יהוה רוֹפֵֽאַת חוֹלוֹל עַמֶּהּ יִשְׂרָאֵל וְעַם פַּלֶשְׂתִּינָה וְכׇל הָעַמִּים׃ Rif’ónu SHƏMOTEH vəneirafei hoshi’ónu vənivashéi’ah ki təhilatéinu áteh vəha’alet rəfu’ah shəleimah ləkhol makotéinu. If praying for a specific person or group add: Yəhi ratzon miləfanéikhe SHƏMOTEH Elohai vEilohei ivolai shetishləḥeh məheirah rəfu’ah shəleimah min hashamáyim rəfu’at hanéfesh urfu’at haguf lə [name(s) of the sick] bətokh shə’ar ḥolol ha’olam. At all times continue: Ki Eil rú’aḥ roféi’ah ne’eméneh vəraḥaméneh áteh. Bərukheh ateh SHƏMOTEH roféi’at ḥolol ameh Yisra’eil və’am Palestinah vəkhol ha’amim. Heal us, MANY-NAMED ONE, and we shall be healed! Save us, and we shall be saved! For You are our praise. And bring up a complete healing for all our wounds. If praying for a specific person or group add: May it be Your will, MANY-NAMED ONE, my God and God of my forebears, that You swiftly send a complete healing from Heaven, a healing of the soul and a healing of the body, to [name(s) of the sick] amid all the rest of the sick of the world. At all times continue: For God, a healing Spirit, faithful and merciful, are You. Blessed are You, MANY-NAMED ONE, Healer of the sick of Voix people, Yisra’eil, and the Palestinian people, and all peoples. 9. Fecundity בָּרְכֶה עָלֵֽינוּ יהוה אֱלֹהֵֽינוּ אֶת הַשָּׁנָה הָזֹּאת וְאֶת כׇּל מִינֵי תְבוּאָתָהּ לְטוֹבָה וּתְּנֶה בְּרָכָה עַל פְּנֵי הָאֲדָמָה וְשַׂבְּעֹֽנוּ מִטּוּבָהּ וּבָרְכֶה שְׁנָתֵֽנוּ כַּשָּׁנִים הַטּוֹבוֹת׃ בְּרוּכֶה אַתֶּה יהוה מְבָרֶֽכֵה הַשָּׁנִים׃ Barəkheh aléinu SHƏMOTEH Elohéinu et hashanah hazot və’et kol minei təvu’atah lətovah utneh bərakhah al pənei ha’adamah vəsabə’ónu bituvah uvarəkheh shənatéinu kashanim hatovot. Bərukheh ateh SHƏMOTEH məvarékheih hashanim. Bless for us, MANY-NAMED ONE, our God, this year and all its kinds of produce for good. And give blessing to the face of the soil and sate us from its goodness. And bless our year like the good years. Blessed are You, MANY-NAMED ONE, Blesser of the years. 10. Decolonization תִּקְעֶה בְּשׁוֹפָר גָּדוֹל לְחֵרוּת וִשְׂאֶה נֵס לְבַטֵּל יַרְשׁוּת הָעוֹלָם וְבַטְּלֹֽהָ כָלִיל מֵאַרְבַּע כַּנְפוֹת הָאָֽרֶץ׃ בְּרוּכֶה אַתֶּה יהוה מַחֲזִירֶת מוּרָשׁוֹל הָעוֹלָם׃ Tiq’eh bəshofar gadol ləḥeirut vis’eh neis ləvateil yarshut ha’olam vəvatəlóha khalil mei’arba kanfot ha’áretz. Bərukheh ateh SHƏMOTEH maḥaziret murashol ha’olam. Sound the great shofar for Freedom and lift up the banner for abolishing the colonization of the world! And abolish it utterly from the four corners of the Earth. Blessed are You, MANY-NAMED ONE, Repossesser of the dispossessed of the world. 11. Justice הָשִֽׁיבֶה שׁוֹפְטוֹלֵֽינוּ כְּבָרִאשׁוֹנָה וְיוֹעֲצוֹלֵֽינוּ כְּבַתְּחִלָּה וְהָסֵֽרֶה מִמֶּֽנּוּ יָגוֹן וַאֲנָחָה וְשִׁמְרֹֽנוּ אַתֶּה יהוה לְבַדְּךֶ בְּחֶֽסֶד וּבְרַחֲמִים וְצַדְּקֹֽנוּ בַּמִּשְׁפָּט׃ בְּרוּכֶה אַתֶּה יהוה שׁוֹפֶֽטֶה אוֹהֶֽבֶה צְדָקָה וּמִשְׁפָּט׃ Hashíveh shofətoléinu kəvarishonah vəyo’atzoléinu kəvatəḥilah vəhaséireh miménu yagon va’anaḥah vəshimrónu ateh SHƏMOTEH ləvadəkhe bəḥésed uvraḥamim vətzadəqónu bamishpat. Bərukheh ateh SHƏMOTEH shoféteh ohéveh tzədaqah umishpat. Restore our judges as at first and our counselors as at the beginning. And remove from us grief and sighing, and guard us, You, MANY-NAMED ONE, alone, with devotion and compassion, and defend us with justice. Blessed are You, MANY-NAMED ONE, Judge, Lover of righteousness and justice. 12. Against Evildoers וְלַמַּלְשִׁינוֹל אַל תְּהִי תִקְוָה וְכׇל הָרִשְׁעָה כְּרֶֽגַע תֹּאבֵד וְכׇל עוֹשׂוֹל הָעֽוֹשֶׁק מְהֵרָה יְכָּרֵֽתוֹל וְהַזֵּדוֹל מְהֵרָה תְעַקְּרֶה וּתְשַׁבְּרֶה וּתְמַגְּרֶה וְתַכְנִֽיעֶה בִּמְהֵרָה בְּיָמֵֽינוּ׃ בְּרוּכֶה אַתֶּה יהוה שׁוֹבֶֽרֵה עוֹשְׁקוֹל וּמַכְנִיעֶת זֵדוֹל׃ Vəlamalshinol al təhi tiqvah vəkhol harish’ah kəréga toveid vəkhol osol ha’ósheq məheirah yəkaréitol vəhazeidol məheirah tə’aqəreh utshabəreh utmagəreh vətakhní’eh bimheirah bəyaméinu. Bərukheh ateh SHƏMOTEH shovéreih oshəqol umakhni’et zeidol. And for the slanderers may there be no hope, and may all wickedness perish in an instant, and may all who do oppression quickly be cut off, and the schemers may You soon uproot and crush and destroy and humble quickly in our days. Blessed are You, MANY-NAMED ONE, Crusher of the oppressive and Humbler of the schemers. 13. The Righteous עַל הַצַּדִּיקוֹל וְעַל הַחֲסִידוֹל וְעַל זִקְנוֹל עַמְּךֶ בֵּית יִשְׂרָאֵל וְעַל פְּלֵיטַת סוֹפְרוֹלֵיהֶל וְעַל גֵּרוֹל יַהֲדוּת וְעָלֵֽינוּ יֶהֱמוּ רַחֲמֶֽיךֶ יהוה אֱלֹהֵֽינוּ וּתְּנֶה שָׂכָר טוֹב לְכׇל הַבּוֹטְחוֹל בְּשִׁמְךֶ בֶּאֱמֶת וְשִֽׂימֶה חֶלְקֵֽנוּ עִמָּהֶל וּלְעוֹלָם לֹא נֵבוֹשׁ כִּי בְּךֶ בָטָֽחְנוּ׃ בְּרוּכֶה אַתֶּה יהוה מִשְׁעָן וּמִבְטָח לַצַּדִּיקוֹל׃ Al hatzadiqol və’al haḥasidol və’al ziqnol aməkhe beit Yisra’eil və’al pəleitat sofəroleihel və’al geirol Yahadut və’aléinu yehemu raḥaméikhe SHƏMOTEH Elohéinu utneh sakhar tov ləkhol habotəḥol bəsimkhe be’emet vəsímeh ḥelqéinu imahel ul’olam lo neivosh ki bəkhe vatáḥnu. Bərukheh ateh SHƏMOTEH mish’an umivtaḥ latzadiqol. For the righteous and for the devoted and for the elders of Your people, the house of Yisra’eil, and for the remnant of their scholars and for converts to Judaism and for us let Your compassion be aroused, MANY-NAMED ONE, our God, and give a good reward to all who trust in Your Name in truth. And set our portion with them; and may we never be ashamed because we have trusted in You. Blessed are You, MANY-NAMED ONE, Support and Refuge of the righteous. 14. Community וְלִקְהִלּוֹתֵֽינוּ בֵּיתְךֶ בְּרַחֲמִים תָּשֽׁוּבֶה וְתִשְׁכְּנֶה בְּתוֹכֵֽנוּ כַּאֲשֶׁר דִּבַּֽרתֶּ וּבְנֶת אוֹתָֽנוּ בְּקָרוֹב בְּיָמֵֽינוּ עֵדָה עוֹלָם וְרֽוּחַ אַהֲבָה רַבָּה לְתוֹכֵֽנוּ תָּכִֽינֶה׃ בְּרוּכֶה אַתֶּה יהוה בּוֹנֶת קְהִלּוֹתֵֽינוּ׃ Vəliqhilotéinu beitəkhe bəraḥamim tashúveh vətishkəneh bətokhéinu ka’asher dibárte uvnet otánu bəqarov bəyaméinu eidah olam vərú’aḥ ahavah rabah lətokhéinu takhíneh. Bərukheh ateh SHƏMOTEH bonet qəhilotéinu. And to our communities, Your home, may You return with compassion and dwell among us as You have promised. And build us soon and in our days into an everlasting congregation, and a spirit of unbounded love establish within us. Blessed are You, MANY-NAMED ONE, Builder of our communities. 15. Liberation אֶת צֶֽמַח שֶׁל צֶֽדֶק נִצְחִי מְהֵרָה תַצְמִֽיחֶה וְפִרְחוֹ תִּשְׁקֶת בִּישׁוּעָתֶֽךֶ כִּי לִישׁוּעָתְךֶ קִוִּֽינוּ כׇּל הַיּוֹם׃ בְּרוּכֶה אַתֶּה יהוה מַצְמִיחֶת פֶֽרַח יְשׁוּעָה׃ Et tzémaḥ shel tzédeq nitzḥi məheirah tatzmíḥeh vəfirḥo tishqet bishu’atékhe ki lishu’atəkhe qivínu kol hayom. Bərukheh ateh SHƏMOTEH matzmiḥet pəraḥ yəshu’ah. The sprout of enduring justice may You soon sprout and water its bud with Your liberation, for we hope for Your liberation every day. Blessed are You, MANY-NAMED ONE, Sprouter of the bud of Liberation. 16. Prayer שִׁמְעֶה אוֹתָֽנוּ יהוה אֱלֹהֵֽינוּ חֽוּסֶה וְרַחֲמֶה עָלֵֽינוּ וְקַבְּלֶה בְּרַחֲמִים וּבְרָצוֹן אֶת תְּפִלָּתֵֽנוּ כִּי אֵל שׁוֹמַֽעַה תְּפִלּוֹת וְתַחֲנוּנִים אָֽתֶּה׃ וּמִלְּפָנֶֽיךֶ חַיֵּֽינוּ רֵיקָם אַל תְּשִׁיבֹֽנוּ כִּי אַתֶּה שׁוֹמַֽעַה תְּפִלַּת עַמְּךֶ יִשְׂרָאֵל בְּרַחֲמִים׃ Some spend a moment here in private prayer. בְּרוּכֶה אַתֶּה יהוה שׁוֹמַֽעַה תְּפִלָּה׃ Shim’eh otánu SHƏMOTEH Elohéinu ḥúseh vəraḥameh aléinu vəqabəleh bəraḥamim uvratzon et təfilatéinu ki Eil shomá’ah təfilot vətaḥanunim áteh. Umiləfanéikhe ḥayéinu reiqam al təshivónu ki ateh shomá’ah təfilat aməkhe Yisra’eil bəraḥamim. Some spend a moment here in private prayer. Bərukheh ateh SHƏMOTEH shomá’ah təfilah. Heed us, MANY-NAMED ONE, our God! Spare and have compassion on us! And welcome with compassion and desire our prayer. For a God heeding prayer and imploration are You. And from Your presence, our Life, You will not return us with emptiness, for You heed the prayer of Your people, Yisra’eil, with compassion. Some spend a moment here in private prayer. Blessed are You, MANY-NAMED ONE, Heeder of prayer. 17. Service רְצֶת יהוה אֱלֹהֵֽינוּ בְּעַמְּךֶ יְשְׂרָאֵל וּבִתְפִלָּתָל וְהָשִֽׁיבֶה אֶת צִדְקָתְךֶ לַחֲדַר לִבֵּֽנוּ וְחַסְדֵי יִשְׂרָאֵל וּתְפִלָּתָל בְּאַהֲבָה תְקַבְּלֶה בְּרָצוֹן וּתְהִי לְרָצוֹן תָּמִיד עֲבוֹדַת יִשְׂרָאֵל עַמֶּֽךֶ׃ אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ יַעֲלֶה וְיָבֹא וְיַגִּֽיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע וְיִפָּקֵד וְיִזָּכֵר זִכְרוֹנֵֽנוּ וּפִקְדוֹנֵֽנוּ וְזִכְרוֹן אִבוֹלֵֽינוּ וְזִכְרוֹן הָעוֹלָם הַטּוֹב שֶׁחָלַֽמְנוּ וְזִכְרוֹן יְרוּשָׁלַֽיִם עִיר קׇדְשֶֽׁךֶ וְזִכְרוֹן כׇל עַמְּךֶ בֵּית יִשְׂרָאֵל לְפָנֶֽיךֶ לִפְלֵיטָה לְטוֹבָה לְחֵן וּלְחֶֽסֶד וּלְרַחֲמִים לְחֵיִּים וּלְשָׁלוֹם בְּיוֹם חַג הַסֻּכּוֹת הַזֶּה׃ זִכְרֹֽנוּ יהוה אֱלָהֵֽנוּ בּוֹ לְטוֹבָה וּפִקְדֹֽנוּ בוֹ לִבְרָכָה וְהוֹשִׁיעֹֽנוּ בוֹ לְחַיִּים׃ וּבִדְבַר יְשׁוּעָה וְרַחֲמִים חֽוּסֶה וְחׇנֹּֽנוּ רַחֲמֶה עָלֵֽינוּ וְהוֹשִׁיעֹֽנוּ כִּי אֵלֶֽיךֶ חַיֵּֽינוּ כִּי אֵל שׁוֹמֶֽרֶה חַנּוּנֶה וְרַחוּמֶה אָֽתֶּה׃ וְתָבִיא עֲבוֹדַת חַיֵּֽינוּ אֶת קׇדְשְׁךֶ בָּעוֹלָם׃ בְּרוּכֶה אַתֶּה יהוה הַמְּמַלֵּֽאַה אֶת הָעוֹלָם בִּקְדוּשָּׁה׃ Rətzet SHƏMOTEH Elohéinu bə’aməkhe Yisra’eil uvitfilatal vəhashíveh et tzidqatəkhe laḥadar libéinu vəḥasdei Yisra’eil utfilatal bə’ahavah təqabəleh bəratzon uthi ləratzon tamid avodat Yisra’eil amékhe. Elohéinu vEilohei ivoléinu ya’aleh vəyavo vəyagí’a vəyeira’eh vəyeiratzeh vəyishama vəyipaqeid vəyizakheir zikhronéinu ufiqdonéinu vəzikhron ivoléinu vəzikhron ha’olam hatov sheḥalámnu vəzikhron Yərushaláyim ir qodshékhe vəzikhron kol aməkhe beit Yisra’eil ləfanéikhe lifleitah lətovah ləḥein ulḥésed ulraḥamim ləḥayim uləshalom bəyom Ḥag haSukot hazeh. Zikhrónu SHƏMOTEH Elohéinu bo lətovah ufiqdónu vo livrakhah vəhoshiónu vo ləḥayim. Uvidvar yəshu’ah vəraḥamim ḥúseh vəḥonónu raḥameh aléinu vəhoshi’ónu ki eiléikhe ḥayéinu ki Eil shoméreh ḥanuneh vəraḥumeh áteh. Vətavi avodat ḥayéinu et qodshəkhe ba’olam. Bərukheh ateh SHƏMOTEH haməmaléi’ah et ha’olam biqdushah. Want, MANY-NAMED ONE, our God, Your people, Yisra’eil, as well as their prayer, and return Your righteousness to the inner sanctum of our heart. And the good deeds of Yisra’eil and their prayer You will accept with love and favor, and may eternally favored be the service of Yisra’eil, Your people. Our God and God of our forebears, may there arise and arrive and reach and be seen and be wanted and be attended to and be counted and be remembered the memory of us and our surety, and the memory of our forebears, and the memory of the good world we dreamed of, and the memory of Yərushaláyim, the city of Your Holiness, and the memory of all Your people, the House of Yisra’eil, before You for refuge, for goodness, for grace and for lovingkindness and for compassion and for life and for peace on this day of the Festival of Sukot. Remember us on it, MANY-NAMED ONE, our God, for goodness, and take stock of us on it for blessing and liberate us on it for life. And with a word of liberation and compassion spare and be gracious to us, have compassion for us and liberate us. For our lives are turned towards You, for a guarding God, merciful and compassionate, are You! And may the service of our lives bring Your Holiness into the world. Blessed are You, MANY-NAMED ONE, Who fills the world with Holiness. 18. Gratitude (Some bow here.) מוֹדוֹל אֲנַֽחְנוּ לָךְ שֶׁאַתֶּה הֶא יהוה אֱלָהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ לְעוֹלָם וָעֶד׃ צוּר חַיֵּֽינוּ מָגֵן יִשְׁעֵֽנוּ אַתֶּה הֶא לְדוֹר וָדוֹר׃ נוֹדֶה לְּךֶ וּנְסַפֵּר תְּהִלָּתֶֽךֶ עַל חַיֵּֽינוּ הַמְּסוּרִים בְּיָדֶֽךֶ וְעַל נִשְׁמוֹתֵֽינוּ הַפְּקוּדוֹת לָךְ וְעַל נִסֶּֽיךֶ שֶׁבְּכׇל יוֹם עִמָּֽנוּ וְעַל נִפְלְאוֹתֶֽיךֶ וְטוֹבוֹתֶֽיךֶ שֶׁבְּכׇל עֵת עֶֽרֶב וָבֹֽקֶר וְצׇהֳרָֽיִם׃ הַטּוֹבֶה כִּי לֹא כָלוּ רַחֲמֶֽיךֶ הַמְרַחֶֽמֶה כִּי לֹא תַֽמּוּ חֲסָדֶֽיךֶ מֵעוֹלָם קִוִּֽינוּ לָךְ׃ During the repetition of haTəfilah, some pray this paragraph individually while the leader prays the paragraph above. (Some lean forward in their seats from the beginning of this paragraph until the Divine Name.) מוֹדוֹל אֲנַֽחְנוּ לָךְ שָׁאַתֶּה הֶא יהוה אֶלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ אֱלֹהֵי יִשְׂרָאֵל יוֹצֶרֵֽנוּ יוֹצֶֽרֵה בְּרֵאשִׁית׃ בְּרָכוֹת וְהוֹדָאוֹת לְשִׁמְךֶ הַגָּדוֹל וְהַקָּדוֹשׁ עַל שֶׁהֶחֱיִיתֶֽנוּ וְקִיַּמְתֶּֽנוּ׃ כֵּן תְּחַיֹּֽנוּ וּתְקַיְּמֹֽנוּ וְתוֹבִֽילֶה כַּוָּנוֹתֵֽינוּ לְמִצְוֺת קׇדְשֶֽׁךֶ לִשְׁמֹר חֻקֶּֽיךֶ וְלַעֲשׂוֹת רְצוֹנֶֽךֶ וּלְעׇבְדְּךֶ בְּלֵבָב שָׁלֵם עַל שֶׁאֲנַֽחְנוּ מוֹדוֹל לָךְ׃ בְּרוּכֶה אֵל הַהוֹדָאוֹת׃ The individual prayer and the repetition conclude: וְעַל כֻּלָּם יִתְבָּרַךְ וְיִתְרוֹמַם שִׁמְךֶ חַיֵּֽינוּ תָּמִיד לְעוֹלָם וָעֶד׃ וְכׇל חַיּוֹלֵֽיךֶ יוֹדֽוּךֶ סֶּֽלָה וִיהַלְלוֹל אֶת שִׁמְךֶ בֶּאֱמֶת הַאֵל יְשׁוּעָתֵֽנוּ וְעֶזְרָתֵֽנוּ סֶֽלָה׃ (Some bow here.) בְּרוּכֶה אַתֶּה יהוה הַטּוֹבֶה שִׁמְךֶ וּלְךֶ נָאֶת לְהוֹדוֹת׃ (Some bow here.) Modol anáḥnu lakh she’ateh he SHƏMOTEH Elohéinu vEilohei ivoléinu lə’olam va’ed. Tzur ḥayéinu magein yish’éinu ateh he lədor vador. Nodeh ləkhe unsapeir təhilatékhe al ḥayéinu haməsurim bəyadékhe və’al nishmotéinu hapəqudot lakh və’al niséikhe shebəkhol yom imánu və’al niflə’otéikhe vətovotéikhe shebəkhol eit érev vavóker vətzohoráyim. Hatoveh ki lo khalu raḥaméikhe hamraḥémeh ki lo támu ḥasadéikde mei’olam qivínu lakh. During the repetition of haTəfilah, some pray this paragraph individually while the leader prays the paragraph above. (Some lean forward in their seats from the beginning of this paragraph until the Divine Name.) Modol anáḥnu lakh sha’ateh he SHƏMOTEH Elohéinu vEilohei ivoléinu Elohei Yisra’eil yotzeréinu yotzéreih bəreishit. Bərakhot vəhoda’ot ləshimkhe hagadol vəhaqadosh al sheheḥeyiténu vəqiyamténu. Kein təḥayónu utqayəmónu vətovíleh kavanotéinu ləmitzvot qodshékhe lishmor ḥuqéikhe vəla’asot rətzonékhe ul’ovdəkhe bəleivav shaleim. al she’anáḥnu modol lakh. Bərukheh Eil hahoda’ot. The individual prayer and the repetition conclude: Və’al kulam yitbarakh vəyitromam shimkhe ḥayéinu tamid lə’olam va’ed. Vəkhol ḥayoléikhe yodúkhe sélah vihaləlol et shimkhe be’emet ha’Eil yəshu’atéinu və’ezratéinu sélah. (Some bow here.) Bərukheh ateh SHƏMOTEH hatoveh shimkhe ulkhe na’et ləhodot. (Some bow here.) We thank You, since You are Voi, the MANY-NAMED ONE, our God and God of our forebears forever and ever. The Rock of our lives, the Shield of our liberation, You are Voi from generation to generation. We thank You! We recount Your praise for our lives entrusted into Your hand and for our souls deposited with You and for Your miracles that are with us every day and for Your wonders and good things which are at every time, evening and morning and noon. The Good One! For Your compassion is never finished. The Compassionate One! For Your lovingkindness is never complete. Without limit we put our hope in You. During the repetition of haTəfilah, some pray this paragraph individually while the leader prays the paragraph above. (Some lean forward in their seats from the beginning of this paragraph until the Divine Name.) We thank You, since You are Voi, the MANY-NAMED ONE, our God and God of our forebears, God of Yisra’eil, our Fashioner, Fashioner of creation. Blessings and thanks to Your great and Holy Name because You have made us live and preserved us! Thus may You make us live and preserve us and lead our intentions to Your Holy commandments, to guard Your laws, and to do Your will and to serve You with a whole heart because we thank You. Blessed is the God of thanks! The individual prayer and the repetition conclude: And for all these things may Your Name be blessed and exalted, our Life, always, forever and ever. And all Your living things will thank You — selah! — and praise Your name in Truth, God of our liberation and our hope — selah! (Some bow here.) Blessed are You, MANY-NAMED ONE; Your Name is “The Good One” and to You it is fitting to give thanks. 19. Peace The Threefold Blessing may be added here. In some communities, it is only done during the repetition of haTəfilah, with the leader praying each line and the congregation responding in turn; in others, the entire congregation prays this blessing collectively even when haTəfilah is not repeated. When not praying the Threefold Blessing, continue where noted below (line 21,130). Leader: אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ בָּרְכֹֽנוּ בַּבְּרָכָה הַמְשֻׁלֶּֽשֶׁת בַּתּוֹרָה הַכְּתוּבָה עַל יְדֵי מֹשֶׁה עַבְדֶּֽךֶ הָאֲמוּרָה מִפִּי אַהֲרֹן וּבָנָיו כֹּהֲנֵי עַם קְדוֹשֶֽׁךֶ כָּאָמוּר׃ יְבָרְכֹֽךֶ יהוה וְיִשְׁמְרֹֽךֶ׃ Congregation: כֵּן יְהִי רָצוֹן׃ Leader: יָאֵֽרֶה יהוה פָּנֶֽיהֶ אֵלֶֽיךֶ וִיחֻנֹּֽךֶּ׃ Congregation: כֵּן יְהִי רָצוֹן׃ Leader: יִשְּׂאֶה יהוה פָּנֶֽיהֶ אֵלֶֽיךֶ וְיָשֵֽׂמֶה לְךֶ שָׁלוֹם׃ Congregation: כֵּן יְהִי רָצוֹן׃ Leader: Elohéinu vEilohei ivoléinu barəkhónu babərakhah hamshuléshet baTorah hakətuvah al yədei Mosheh avdékhe ha’amurah mipi Aharon uvanav kohanei am qədoshékhe ka’amur. Yəvarəkhókhe SHƏMOTEH vəyishmərókhe. Congregation: Kein yəhi ratzon. Leader: Ya’éireh SHƏMOTEH panéihe eiléikhe viḥunóke. Congregation: Kein yəhi ratzon. Leader: Yisə’eh SHƏMOTEH panéihe eiléikhe vəyaséimeh ləkhe shalom. Congregation: Kein yəhi ratzon. Leader: Our God and God of our forebears, bless us with the Threefold Blessing in the Torah, the one written by the hands of Mosheh, Your servant, the one uttered by the mouth of Aharon and his sons, the priests of Your Holy people, as it is recorded: May GOD bless you and guard you. Congregation: May it be so! Leader: May GOD shine Voix face towards you, grace you. Congregation: May it be so! Leader: May GOD lift Voix face towards you and give you peace. (BəMidbar 6:24–26) Congregation: May it be so! Continue here, whether or not the Threefold Blessing is included. שִֽׂימֶה שָׁלוֹם טוֹבָה וּבְרָכָה חֵן וָחֶֽסֶד וְרַחֲמִים עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל עַמְּךֶ וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵּבֵל׃ בָּרְכֹֽנוּ אִבֵֽנוּ כֻּלָּֽנוּ כְּאָחֶד בְּצֵל פָּנֶֽיךֶ כִּי בְצֵל פָּנֶֽיךֶ נָתַֽתֶּ לָּֽנוּ יהוה אֱלֹהֵֽינוּ תּוֹרַת חַיִּים וְאַהֲבַת חֶֽסֶד וּצְדָקָה וּבְרָכָה וְרַחֲמִים וְחַיִּים וְשָׁלוֹם׃ וְטוֹב בְּעֵינֶֽיךֶ לְבָרֵךְ אֶת עַמְּךֶ יִשְׂרָאֵל וְאֶת עַם פַּלֶשְׂתִּינָה וְאֶת כׇּל הָעַמִּים בְּכׇל עֵת וּבְכׇל שָׁעָה בִּשְׁלוֹמֶֽךֶ׃ בְּרוּכֶה אַתֶּה יהוה הַמְבָרֶֽכֶה אֶת עַמֶּהּ יִשְׂרָאֵל וְאֶת עַם פַּלֶשְׂתִּינָה וְאֶת כׇּל הָעַמִּים בַּשָּׁלוֹם׃ Símeh shalom tovah uvrakhah ḥein vaḥésed vəraḥamim aléinu və’al kol Yisra’eil aməkhe və’al kol Palestinah və’al kol yoshəvol teiveil. Barəkhónu ivéinu kulánu kə’aḥed bətzeil panéikhe ki vətzeil panéikhe natáte lánu SHƏMOTEH Elohéinu Torat ḥayim və’ahavat ḥésed utzdaqah uvrakhah vəraḥamim vəḥayim vəshalom. Vətov bə’einéikhe ləvareikh et aməkhe Yisra’eil və’et am Palestinah və’et kol ha’amim bəkhol eit uvkhol sha’ah bishlomékhe. Bərukheh ateh SHƏMOTEH hamvarékheh et ameh Yisra’eil və’et am Palestinah və’et kol ha’amim bashalom. Place peace, goodness, and blessing, grace and lovingkindness and mercy upon us and upon all Yisra’eil, Your people, and upon all Palestine and upon all who dwell on Earth. Bless us, our Quickener, all of us as one, in the shelter of Your face, for in the shelter of Your face, You have given us, MANY-NAMED ONE, our God, a Torah of Life and a love of lovingkindness and Justice and blessing and mercy and life and peace. And it is Good in Your eyes to bless Your people, Yisra’eil, and the people of Palestine and all peoples at every time and at every hour with Your peace. Blessed are You, MANY-NAMED ONE, Who blesses Voix people, Yisra’eil, and the people of Palestine and all peoples with peace. If praying individually, continue with the Private Prayer. If concluding the repetition, continue with Taking the Lulav (line 21,281). Private Prayer Every instance of haTəfilah ends with a chance to address God using your own words. The prayer below was originally put forward in the Babylonian Talmud (Bərakhot 17a) as a model for those who might find the inspiration useful. Over time, however, it has become codified as a formal part of the liturgy. Use these words or the language of your heart, whichever you are more drawn to in this moment. אֱלֹהַי נִצְרֶה מַעֲשַׂי מֵרָע וְשִׂכְלִי מִדִּבְרֵי מִרמָה וְלִמְקַלְלוֹל נַפְשִׁי תִדֹּם וְנַפְשִׁי כֶּעָפָר לַכֹּל תִּהְיֶה׃ פִּתְחֶה לִבִּי בְּתוֹרָתֶֽךֶ וּבְמִצְוֺתֶֽיךֶ תִּרְדּוֹף נַפְשִׁי׃ וְכׇל הַחוֹשְׁבוֹל עָלַי רָעָה מְהֵרָה הָפֵֽרֶה עֲצָתָל וְקַלְקְלֶה מַחֲשַׁבְתָּל׃ עֲשֶׂת לְמַֽעַן שְׁמֶֽךֶ עֲשֶׂת לְמַֽעַן יְמִינֶֽךֶ עֲשֶׂת לְמַֽעַן קְדֻשָּׁתֶֽךֶ עֲשֶׂת לְמַֽעַן תּוֹרָתֶֽךֶ׃ לְמַֽעַן יֵחָלְצוֹל יְדִידוֹלֶֽיךֶ הוֹשִֽׁיעָה יְמִינְךֶ וַעֲנֹֽנִי׃ יִהְיוּ לְרָצוֹן כׇּל אִמְרַי וְהֶגְיוֹן לִבִּי לְפָנֶֽיךֶ יהוה צוּרִי וְגוֹאֶלִי׃ (Some take three steps back then bow left, right, and center to symbolically leave the Divine Presence here.) עֹשֶׂת שָׁלוֹם בִּמְרוֹמֶֽיהֶ הֶא יַעֲשֶׂת שָׁלוֹם עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל אָמֵן׃ Elohai nitzreh ma’asai meira vəsikhli midivrei mirmah vəlimqaləlol nafshi tidom vənafshi ke’afar lakol tihyeh. Pitḥeh libi bəToratékhe uvmitzvotéikhe tirdof nafshi. Vəkhol haḥoshəvol alai ra’ah məheirah hapéireh atzatal vəqalqəleh maḥashavtal. Aset ləmá’an shəmékhe aset ləmá’an yəminékhe aset ləmá’an qədushatékhe aset ləmá’an Toratékhe. Ləmá’an yeiḥalətzol yədidoléikhe hoshí’ah yəminəkhe va’anóni. Yihyu ləratzon kol imrai vəhegyon libi ləfanéikhe SHƏMOTEH tzuri vəgo’eli. (Some take three steps back then bow left, right, and center to symbolically leave the Divine Presence here.) Oset shalom bimroméihe he ya’aset shalom aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol amein. My God, guard my actions from evil and my wit from words of deceit! And my soul will be still before those who curse me, and my soul will be like dust before all. Open my heart with Your Torah and my soul will pursue Your mitzvot. As for all who plan evil against me, swiftly smash their schemes and disrupt their designs! Act for the sake of Your Name; act for the sake of Your right hand; act for the sake of Your Holiness; act for the sake of Your Torah! So that Your beloveds will be safe let Your right hand liberate! And answer me! May all my words be pleasing before you and the meditation of my heart, MANY-NAMED ONE, my Rock and my Rescuer. (Some take three steps back then bow left, right, and center to symbolically leave the Divine Presence here.) The One Who makes peace in Voix heavens, may Voi make peace for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: Amen! If praying with a minyan in a community that repeats haTəfilah, return to the beginning of HaTəfilah for Hoshana Rabah (line 20,271). If praying without a minyan, or if praying in a community that does not repeat haTəfilah, continue with Taking the Lulav. Taking the Lulav The lulav is used on every day of Sukot that does not fall on Shabbat. (Some hold the lulav in their left hand and the etrog, stem down, in their right, with their two hands together. After the blessing, they then turn the etrog over, extend their arms, and shake the four species to the front, to the right, to the back, to the left, upward, and then downward. They continue to hold the four species for the duration of Haleil, shaking them in the same sequence of directions where indicated.) Some begin with an introductory meditation. The first line changes depending on the gender of the worshiper. Grammatically common: הִנְנִי מוּכָנֶה וּמְזֻמֶּֽנֶה Grammatically feminine: הִנְנִי מוּכָנָה וּמְזֻמֶּֽנֶת Grammatically masculine: הִנְנִי מוּכָן וּמְזֻמָּן לְקַיֵּם מִצְוַת אַרְבָּעָה מִינִים כַּכָּתוּב בַּתּוֹרָה׃ וּלְקַחְתֶּל לָכֶל בַּיּוֹם הָרִאשׁוֹן פְּרִי עֵץ הָדָר כַּפֹּת תְּמָרִים וַעֲנַף עֵץ־עָבֹת וְעַרְבֵי נָֽחַל׃ וּבְנִעֲנוּעָל יַשְׁפִּֽיעַ עָלַי שֶֽׁפַע בְּרָכוֹת וּמַחֲשָׁבוֹת קְדוֹשׁוֹת וְקִרְבֹֽנוּ אֵלֶֽיךֶ בְּיִחוּד שָׁלֵם וּפִרְשֶׂה עָלֵֽינוּ סֻכַּת שְׁלוֹמֶֽךֶ וִיהִי נֹֽעַם הָאֶֽדֶן אֱלֹהֵֽינוּ עָלֵֽינוּ וּמַעֲשֵׁה חַיֵּֽינוּ כּוֹנְנֶה עָלֵֽינוּ וּמַעֲשֵׂה חַיֵּֽינוּ כּוֹנְנֹֽהוּ׃ בְּרוּכֶה יהוה לְעוֹלָם אָמֵן וְאָמֵן׃ Gramatically common: Hinəni mukhaneh umzuméneh Gramatically feminine: Hinəni mukhanah umzuménet Gramatically masculine: Hinəni mukhan umzuman ləqayeim mitzvat arba’ah minim kakatuv baTorah: Ulqaḥtel lakhel bayom harishon pəri eitz hadar kapot təmarim va’anaf eitz avot və’arvei náḥal. Uvni’anu’al yashpí’a alai shéfa bərakhot umaḥashavot qədoshot vəqirvónu eiléikhe bəyiḥud shaleim ufirseh aléinu sukat shəlomékhe. Vihi nó’am ha’éden Elohéinu aléinu uma’aseih ḥayéinu konəneh aléinu uma’aseih ḥayéinu konənóhu. Bərukheh HAPORET lə’olam amein və’amein. Here I am, prepared and summoned to fulfill the commandment of the four species as it is written in the Torah: “And you will take for yourselves on the first day fruit of ornamental tree, fronds of palms, and bough of leafy tree, and wadi willows.” (Vayiqra 23:40) And when they shake, may an abundance of blessings and holy thoughts abound over me! And draw us near to You, in complete Unity, and spread over us the sukah of Your peace. And may the pleasantness of the Foundation, our God, be upon us! And establish the work of our lives for us! And establish the work of our lives! (Psalm 90:17) Blessed is THE VERDANT ONE forever! Amen and amen! בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִדְּשֶֽׁתְנוּ בְּמִצְוֺתֶֽיהֶ וְצִוֶּֽתְנוּ עַל נְטִילַת לוּלָב׃ Bərukheh ateh HAPORET Elohéinu ḥei ha’olamim asher qidəshétnu bəmitzvotéihe vətzivétnu al nətilat lulav. Blessed are You, VERDANT ONE, Our God, Life of endless worlds, Who made us holy with Voix commandments and commanded us about the use of a lulav. On the first day the lulav is used each year add: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים שֶׁהֶחֶיֶֽתְנוּ וְקִיְּמֶֽתְנוּ וְהִגִּיעֶֽתְנוּ לַזְּמַן הַזֶּה׃ Bərukheh ateh HAPORET Elohéinu ḥei ha’olamim sheheḥeyétnu vəqiyəmétnu vəhigi’étnu lazəman hazeh. Blessed are You, VERDANT ONE, our God, Life of endless worlds, Who has made us live, and preserved us, and brought us to this season. Continue with Haleil. Haleil This sequence of laudatory psalms is prayed in shortened form on Rosh Ḥódesh (except for Rosh Ḥódesh Teiveit, which occurs during Ḥanukah) and the last six days of Pésaḥ. It is prayed in full on all other occasions. (On Sukot, some shake the lulav where indicated. Some stand (or continue standing) for all of Haleil.) בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִדְּשֶֽׁתְנוּ בְּמִצְוֺתֶֽיהֶ וְצִוֶּֽתְנוּ לִקְרֹא אֶת הַהַלֵּל׃ Bərukheh ateh HADUREH Elohéinu ḥei ha’olamim asher qidəshétnu bəmitzvotéihe vətzivétnu liqro et haHaléil. Blessed are You, ADORNED ONE, our God, Life of endless worlds, Who has made us holy with Voix commandments and commanded us to invoke Haleil. Psalm 113 ‏1 הַלְלוּיָהּ הַלְלוֹל עַבְדּוֹל יהוה הַלְלוֹל אֶת־שֵׁם יהוה׃ ‏2 יְהִי שֵׁם יהוה מְבֹרָךְ מֵעַתָּה וְעָד עוֹלָם׃ ‏3 מִמִּזְרַח־שֶֽׁמֶשׁ עַד־מְבוֹאוֹ מְהֻלָּל שֵׁם יהוה׃ ‏4 רָמֶה עַל־כׇּל־אֱלִיל יהוה עַל הַשָּׁמַֽיִם כְּבוֹדֶהּ׃ ‏5 מִי כְּיהוה אֱלֹהֵֽינוּ הַמַּגְבִּיהֶתִי לָשָֽׁבֶת׃ ‏6 הַמַּשְׁפִּילֶתִי לִרְאוֹת בַּשָּׁמַֽיִם וּבָאָֽרֶץ׃ ‏7 מְקִימֶתִי מֵעָפָר דָּֽלֶּה מֵאַשְׁפֹּת יָרִֽימֶה אֶבְיוֹנֶה׃ ‏8 לְהוֹשִׁיבִי עִם־נְדִיבוֹל עִם נְדִיבוֹל עַמֶּהּ׃ ‏9 מוֹשִׁיבֶתִי עֲנָוֶה הַבַּֽיִת עִם־בַּטֻּחוֹת שְׂמֵחֶה הַלְלוּיָהּ׃ 1 HaləluYAH haləlol avdol HADUREH haləlol et sheim HADUREH. 2 Yəhi sheim HADUREH məvorakh mei’atah və’ad olam. 3 Mimizraḥ shémesh ad məvo’o məhulal sheim HADUREH. 4 Rameh al kol elil HADUREH al hashamáyim kəvodeh. 5 Mi kəHADUREH Elohéinu hamagbiheti lashávet. 6 Hamashpileti lir’ot bashamáyim uva’áretz. 7 Məqimeti mei’afar dáleh mei’ashpot yarímeh evyoneh. 8 Ləhoshivi im nədivol im nədivol ameh. 9 Moshiveti anaveh habáyit im batuḥot səmeiḥeh haləluYAH. 1 Praise YAH! Praise, worshipers of the ADORNED ONE, Praise the name of the ADORNED ONE! 2 May the Name of the ADORNED ONE be blessed, now and forever! 3 From the rising-place of the sun to his setting-place is the Name of the ADORNED ONE praised! 4 Exalted above every idol is the ADORNED ONE, above the heavens is Voix glory! 5 Who is like the ADORNED ONE, our God, elated of abode! 6 The humble Voi sees in Heaven and on Earth! 7 Voi raises up from dust the poor, from the midden Voi will lift the needy 8 to settle with the noble, with the noble of Voix people. 9 Voi settles the afflicted in a house with safety, happy. Praise YAH! Psalm 114 ‏1 בְּצֵאת יִשְׂרָאֵל מִמִּצְרַֽיִם בֵּית יַעֲקֹב מֵעַם לֹעֵז׃ ‏2 הָיְתָה יְהוּדָה לְקׇדְשֶׁהּ יִשְׂרָאֵל מַמְשְׁלוֹתֶֶֽיהֶ׃ ‏3 הָיָּם רָאָה וַיָּנֹס הַיַּרְדֵּן יִסֹּב לְאָחוֹר׃ ‏4 הֶהָרִים רָקְדוּ כְאֵילִים גְּבָעוֹת כִּבְנוֹל־צֹאן׃ ‏5 מַה־לְךָ הַיָּם כִּי תָנוּס הַיַּרְדֵּן תִּסֹּב לְאָחוֹר׃ ‏6 הֶהָרִים תִּרְקְדוּ כְאֵילִים גְּבָעוֹת כִּבְנוֹל־צֹאן׃ ‏7 מִלִּפְנֵי אֶֽדֶן חֽוּלִי אָֽרֶץ מִלִּפְנֵי אֱלֽוֹהַּ יַעֲקֹב׃ ‏8 הַהֹפֶכִי הַצּוּר אֲגַם־מַֽיִם חַלָּמִישׁ לְמַעְיְנוֹ־מַֽיִם׃ 1 Bətzeit Yisra’eil miMitzráyim beit Ya’aqov mei’am lo’eiz. 2 Hayətah Yəhudah ləqodsheh Yisra’eil mamshəlotéihe. 3 Hayam ra’ah vayanos haYardein yisov lə’aḥor. 4 Heharim raqədu khə’eilim gəva’ot kivnol tzon. 5 Mah ləkha hayam ki tanus haYardein tisov lə’aḥor. 6 Heharim tirqədu khə’eilim gəva’ot kivnol tzon. 7 Milifnei éden ḥúli áretz milifnei Eló’ah Ya’aqov. 8 Hahofekhi hatzur agam máyim ḥalamish ləmayəno máyim. 1 When Yisra’eil went out of Mitzráyim, the House of Ya’aqov from a people speaking a different tongue, 2 Yəhudah became Voix holiness, Yisra’eil Voix dominion! 3 The sea saw and fled, the Yardein turned back! 4 The mountains pronked like rams, hills like calves of the flock! 5 What’s with you, sea, that you flee? Yardein, that you turn back? 6 Mountains, that you pronk like rams, hills like calves of the flock? 7 Writhe before the Foundation, Earth! Before the God of Ya’aqov! 8 The One Who turns the rock into a pool of water, flint into a spring of water! When praying partial Haleil, continue with verse 12 of Psalm 115 below. Psalm 115 ‏1 לֹא לָֽנוּ יהוה לֹא לָֽנוּ כִּי־לְשִׁמְךֶ תְּנֶה כָּבוֹד עַל־חַסְדְּךֶ עַל־אֲמִתֶּֽךֶ׃ ‏2 לָמָּה יֹאמְרוֹל הָרָעוֹל אַיֵּה־נָא אֱלֹהֵיהֶל׃ ‏3 וֵאלֹהֵֽינוּ בַשָּׁמַֽיִם כֹּל אֲשֶׁר־חֲפֵצֶה עָשְׂתֶה׃ ‏4 עֲצַבֵּיהֶל גְּבוּל וְזָהָב מַעֲשֵׂה חַיֵּי אָדָם׃ ‏5 עֹז־לָהֶם וְלֹא יְחַלֵּֽצוּ שֶֽׁפַע לָהֶם וְלֹא יִפְרֵֽסוּ׃ ‏6 עָצְמָה לָהֶם וְלֹא יֶחֶֽזְקוּ חוֹק לָהֶם וְלֹא יִצְדְּקוּן׃ ‏7 נִכְסֵיהֶם וְלֹא יַעַזְרוּן נִדְרֵיהֶם וְלֹא יְקַיֵּֽמוּ לֹא־יִהְיוּ בַּעֲוֺנָם׃ ‏8 עֲזוּבוֹל יִהְיוֹל עֹשׂוֹלֶֽיהֶם כׇּל אֲשֶׁר־בֹּטַֽחַה בָהֶם׃ ‏9 יִשְׂרָאֵל בְּטַח בְּיהוה עֶזְרָל וּמָגִנָּל הֶא׃ ‏10 בֵּית אַהֲרוֹן בִּטְחוֹל בְּיהוה עֶזְרָל וּמָגִנָּל הֶא׃ ‏11 יִרְאוֹל יהוה בִּטְחוֹל בְּיהוה עֶזְרָל וּמָגִנָּל הֶא׃ At all times continue here: ‏12 יהוה זְכָרֶֽתְנוּ יְבָרְכֶה יְבָרְכֶה אֶת־בֵּית יִשְׂרָאֵל יְבָרְכֶה אֶת־בֵּית אַהֲרֹן׃ ‏13 יְבָרְכֶה יִרְאוֹל יהוה הַקְּטַנּוֹל עִם־הַגְּדֹלוֹל׃ ‏14 יֹסֵֽפֶה יהוה עֲלֵיכֶל עֲלֵיכֶל וְעַל־בְּנוֹלֵיכֶל׃ ‏15 בְּרוּכוֹל אַתֶּל לְיהוה עֹשֶׂת שָׁמַֽיִם וָאָֽרֶץ׃ ‏16 הַשָּׁמַֽיִם שָׁמַֽיִם לְיהוה וְהָאָֽרֶץ נָתְנֶה לִבְנוֹל־חַוָּה׃ ‏17 לֹא הַמֵּתוֹל יְהַלְלוֹל־יָהּ וְלֹא כׇּל־יֹרְדוֹל דּוּמָה׃ ‏18 וַאֲנַֽחְנוּ נְבָרֵךְ יָהּ מֵעַתָּה וְעַד־עוֹלָם הַלְלוּיָהּ׃ 1 Lo lánu HADUREH lo lánu ki ləshimkhe təneh kavod al ḥasdəkhe al amitékhe. 2 Lamah yomərol hara’ol ayeih na eloheihel. 3 VEilohéinu vashamáyim kol asher ḥafeitzeh asəteh. 4 Atzabeihel gəvul vəzahav ma’aseih ḥayei adam. 5 Oz lahem vəlo yəḥaléitzu shéfa lahem vəlo yifréisu. 6 Atzəmah lahem vəlo yeḥézqu ḥoq lahem vəlo yitzdəqun. 7 Nikhseihem vəlo ya’azrun nidreihem vəlo yəqayéimu lo yihyu ba’avonam. 8 Azuvol yihyol osoléihem kol asher botáḥah vahem. 9 Yisra’eil bətaḥ bəHADUREH ezral umaginal he. 10 Beit Aharon bitḥol bəHADUREH ezral umaginal he. 11 Yir’ol HADUREH bitḥol bəHADUREH ezral umaginal he. At all times continue here: 12 HADUREH zəkharétnu yəvarəkheh yəvarəkheh et beit Yisra’eil yəvarəkheh et beit Aharon. 13 Yəvarəkheh yir’ol HADUREH haqətanol im hagədolol. 14 Yoséifeh HADUREH aleikhel aleikhel və’al bənoleikhel. 15 Bərukhol atel ləHADUREH oset shamáyim va’áretz. 16 Hashamáyim shamáyim ləHADUREH vəha’áretz natəneh livnol Ḥavah. 17 Lo hameitol yəhaləlol YAH vəlo kol yorədol dumah. 18 Va’anáḥnu nəvareikh YAH mei’atah və’ad olam haləluYAH. 1 Not to us, ADORNED ONE, not to us, but to Your Name give glory for Your devotion, for Your faithfulness! 2 Why jeer the wicked, “Where’s their God?” 3 when our God is in the Heavens — whatever Voi desires, Voi has done! 4 Their idols are borders and gold, the work of human lives. 5 Might they have, but they will not rescue; abundance they have, but they will not share; 6 strength they have, but they will not support; law they have, but they will not be just; 7 riches are theirs, but they will not aid; vows are theirs, but they will not fulfill them; they will un-be because of their sin. 8 Forsaken will be those who make them, anyone who trusts in them! 9 Yisra’eil, trust in the ADORNED ONE! Their help and shield is Voi. 10 House of Aharon, trust in the ADORNED ONE! Their help and shield is Voi. 11 Fearers of the ADORNED ONE, trust in the ADORNED ONE! Their help and shield is Voi. At all times continue here: 12 The ADORNED ONE has remembered us, Voi will bless! Voi will bless the house of Yisra’eil! Voi will bless the house of Aharon! 13 Voi will bless the fearers of the ADORNED ONE! The meek with the mighty! 14 The ADORNED ONE will add to you, to you and to your children: 15 Blessed are you by the ADORNED ONE, maker of Heaven and Earth! 16 The heavens are the heavens of the ADORNED ONE, and the Earth Voi gave to Ḥavah’s children. 17 Never will the dead praise YAH, nor any descending to cessation. 18 But we shall bless YAH! Now and forever! Praise YAH! When praying partial Haleil, continue with verse 12 of Psalm 116 below. Psalm 116 ‏1 אָהַֽבְתִּי כִּי־יֵדְעֶה יהוה אֶת־צׇרְכִּי תַּחֲנוּנָי׃ ‏2 כִּי־הִטְּתֶה לִבֶּהּ לִי וּבְיָמַי אֶקְרָא׃ ‏3 אֲפָפֽוּנִי חֶבְלֵי־מָֽוֶת וּמְצָרֵי שְׁאוֹל מְצָאֽוּנִי צָרָה וְיָגוֹן אֶמְצָא׃ ‏4 וּבְשֵׁם־יהוה אֶקְרָא אָנָּה יהוה מַלְּטֶה נַפְשִׁי׃ ‏5 חַנּוּנֶה יהוה וְצַדִּיקֶה וֵאלֹהֵֽינוּ מְרַחֶֽמֶה׃ ‏6 שֹׁמֶֽרֵה פְּתָאוֹל יהוה דַּלֹּתִי וְלִי יְהוֹשִֽׁיעֶה׃ ‏7 שׁוּבִי נַפְשִׁי לִמְנוּחָֽיכִי כִּי־יהוה גָּמְלֶה עָלָֽיכִי׃ ‏8 כִּי חִלַּצְתֶּ נַפְשִׁי מִמָּֽוֶת אֶת־רוּחִי מִן־דִּמְעָה אֶת־לִבִּי מִדֶּֽחִי׃ ‏9 איַּצֵּב לִפְנֵי יהוה בְּאַרְצוֹת הַחַיּוֹל׃ ‏10 הֶאֱמַֽנְתִּי כִּי אֲבַקֵּשׁ אֲנִי עָנִֽיתִי מְאֹד׃ ‏11 אֲנִי אָמַֽרְתִּי בְחׇפְזִי כׇּל־הָאָדָם כֹּזֶֽבֶה׃ At all times continue here: ‏12 מָה־אָשִׁיב לְיהוה תַּגְמוּלֽוֹהִי עָלָי׃ ‏13 כּוֹס־יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם יהוה אֶקְרָא׃ ‏14 נְדָרַי לְיהוה אֲשַׁלֵּם נֶגְדָה־נָּא לְכׇל־עַמֶּהּ׃ ‏15 יָקָר בְּעֵינֵי יהוה הַמָּֽוְתָה לַחֲסִידוֹלֶֽיהֶ׃ ‏16 אָנָה יהוה כִּי־אֲנִי עַבְדֶּֽתְךֶ אֲנִי אַבְדֶּתְךֶ בֶּת־בְּרִיתֶֽךֶ פִּתַּֽחְתֶּ לְמוֹסֵרָי׃ ‏17 לְךֶ־אֶנְזֹר נֵֽזֶר תּוֹדָה וּבְשֵׁם יהוה אֶקְרָא׃ ‏18 נְדָרַי לְיהוה אֲשַׁלֵּם נֶגְדָה־נָּא לְכׇל־עַמֶּהּ׃ ‏19 בְּחַצְרוֹת בֵּית יהוה בְּתוֹכֵֽכִי גוֹלַת יִשְׂרָאֵל הַלְלוּיָהּ׃ 1 Ahávti ki yeidə’eh HADUREH et tzorki taḥanunai. 2 Ki hitəteh libeh li uvyamai eqra. 3 Afafúni ḥevlei mávet umtzarei Shə’ol mətza’úni tzarah vəyagon emtza. 4 Uvsheim HADUREH eqra anah HADUREH maləteh nafshi. 5 Ḥanuneh HADUREH vətzadiqeh vEilohéinu məraḥémeh. 6 Shoméreih pəta’ol HADUREH daloti vəli yəhoshí’eh. 7 Shuvi nafshi limnuḥáikhi ki HADUREH gaməleh aláikhi. 8 Ki ḥilatzte nafshi mimávet et ruḥi min dim’ah et libi midéḥi. 9 Eyatzeiv lifnei HADUREH bə’artzot haḥayol. 10 He’emánti ki avaqeish ani aníti mə’od. 11 Ani amárti vəḥofzi kol ha’adam kozéveh. At all times continue here: 12 Mah ashiv ləHADUREH tagmulóhi alai. 13 Kos yəshu’ot esa uvsheim HADUREH eqra. 14 Nədarai ləHADUREH ashaleim negdah na ləkhol ameh. 15 Yaqar bə’einei HADUREH hamávtah laḥasidoléihe. 16 Anah HADUREH ki ani avdétkhe ani avdetkhe bet bəritékhe pitáḥte ləmoseirai. 17 Ləkhe enzor néizer todah uvsheim HADUREH eqra. 18 Nədarai ləHADUREH ashaleim negdah na ləkhol ameh. 19 Bəḥatzrot beit HADUREH bətokhéikhi golat Yisra’eil haləluYAH. 1 I love that the ADORNED ONE knows my need, my pleas, 2 because Voi will bend Voix heart to me on the days I implore. 3 The cords of death surrounded me and the griefs of Shə’ol greeted me; trouble and sorrow I’ll greet, 4 and the Name of the ADORNED ONE I’ll invoke: “Please, ADORNED ONE, save my life!” 5 Gracious is the ADORNED ONE, and Just; our God is compassionate! 6 The Guarder of the simple is the ADORNED ONE! I was helpless and Voi liberated me. 7 Return, my life, to your quietness! For the ADORNED ONE has piled good upon you, 8 for Voi has rescued my life from death, my spirit from weeping, my heart from wretchedness. 9 I will present myself before the ADORNED ONE in the lands of the living! 10 I have trusted when I begged, “I am afflicted mightily!” 11 I decided in my alarm that every human lies. At all times continue here: 12 How can I return to the ADORNED ONE these acts of grace upon me? 13 The cup of liberation I’ll lift and the Name of the ADORNED ONE I’ll invoke. 14 My vows to the ADORNED ONE I’ll complete in the midst, hopefully, of all Voix people. 15 Grave in the eyes of the ADORNED ONE is the death of Voix devoted. 16 Please, ADORNED ONE, because I am Your servant, I am Your servant, a child of Your covenant, undo my bonds! 17 On You I’ll crown a crown of thanks, and the Name of the ADORNED ONE I’ll invoke. 18 My vows to the ADORNED ONE I’ll complete in the midst, hopefully, of all Voix people, 19 in the courtyards of the house of the ADORNED ONE, in the midst of your Diaspora, Yisra’eil. Praise YAH! Psalm 117 ‏1 הַלְלוֹל אֶת־יהוה כׇּל־אִתִּי שַׁבְּחֽוּהֶ כׇּל־יִשְׂרָאֵל׃ ‏2 כִּי גָבַר עָלֵֽינוּ חַסְדֶּהּ וֶאֱמֶת־יהוה לְעוֹלָם הַלְלוּיָהּ׃ 1 Haləlol et HADUREH kol iti shabəḥúhe kol Yisra’eil. 2 Ki gavar aléinu ḥasdeh ve’emet HADUREH lə’olam haləluYAH. 1 Praise the ADORNED ONE, everyone with me! Laud Void, all Yisra’eil! 2 For mighty upon us has Voix devotion been, and the steadfastness of the ADORNED ONE is forever! Praise YAH! Psalm 118 In many congregations, the first four verses of this psalm are prayed responsively, but local traditions vary considerably concerning which specific parts are repeated — or prayed initially — by the congregation in response to the leader. A number of verses later in this psalm are also repeated; these verses are printed twice for the convenience of the worshiper. (On Sukot, some wave the lulav on the first two verses.) ‏1 הוֹדוֹל לְיהוה כִּי־טוֹבֶה כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏2 יֹאמַר־נָא יִשְׂרָאֵל כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏3 יֹאמְרוֹל־נָא בֵית־אַהֲרֹן כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏4 יֹאמְרוֹל נָא יִרְאוֹל יהוה כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏5 מִן־הַמֵּצַר קָרָֽאתִי יָהּ עָנֶֽתְנִי בַמֶּרְחָב יָהּ׃ ‏6 יהוה לִי לֹא אִירָא מַה־יַּעֲשֶׂת לִי אָדָם׃ ‏7 יהוה לִי בְּעֹזֶֽרִי וַאֲנִי יֵדַע בְשֹׂנְאוֹלָי׃ ‏8 טוֹב לַחֲסוֹת בְּיהוה מִבְּטֹֽחַ בָּאָדָם׃ ‏9 טוֹב לַחֲסוֹת בְּיהוה מִבְּטֹֽחַ בִּנְדִיבוֹל׃ ‏10 כׇּל־רָעוֹל סְבָבֽוּנִי בְּשֵׁם יהוה כִּי אֲמִילַל׃ ‏11 סַבּֽוּנִי גַם־סְבָבֽוּנִי בְּשֵׁם יהוה כִּי אֲמִילַל׃ ‏12 סַבּֽוּנִי כִדְבוֹרִים דֹּעֲכוּ כְּאֵשׁ קוֹצִים בְּשֵׁם יהוה כִּי אֲמִילַל׃ ‏13 דַּחֹה דְחִיתֶֽנִי לִנְפֹּל וְיהוה עֲזָרֶֽתְנִי׃ ‏14 עׇזִּי וְזִמְרָת יָהּ וַיִּהְיֶת־לִי לִישׁוּעָה׃ ‏15 גַּל תּוֹדָה וִישׁוּעָה בְּאׇהֳלֵי צַדִּיקוֹל יְמִין יהוה עֹֽשָׂה חָֽיִל׃ ‏16 יְמִין יהוה רוֹמֵמָה יְמִין יהוה עֹֽשָׂה חָֽיִל׃ ‏17 לֹא אָמוּת כִּי־אֶחְיֶה וַאֲסַפֵּר מַעֲשֵׂי יָהּ׃ ‏18 יַסֹּר יִסְּרֶֽתְנִי יָהּ וְלַמָּֽוֶת לֹא נְתָנֶֽתְנִי׃ ‏19 פִּתְחוּ־לִי שַׁעֲרֵי־צֶֽדֶק אָבֹא־בָם אוֹדֶה יָהּ׃ ‏20 זֶה־הַשַּֽׁעַר לְיהוה צַדִּיקוֹל יָבֹֽאוֹל בּוֹ׃ ‏21 אוֹדְךֶ כִּי עֲנִיתֶֽנִי וַתִּהְיֶת־לִי לִישׁוּעָה׃ ‏21 אוֹדְךֶ כִּי עֲנִיתֶֽנִי וַתִּהְיֶת־לִי לִישׁוּעָה׃ ‏22 אֶֽבֶן מָאֲסוּ הַבּוֹנוֹל הָיְתָה לְרֹאשׁ פִּנָּה׃ ‏22 אֶֽבֶן מָאֲסוּ הַבּוֹנוֹל הָיְתָה לְרֹאשׁ פִּנָּה׃ ‏23 מֵאֵת יהוה הָיְתָה זֹּאת הִיא נִפְלָאת בְּחַיֵּֽינוּ׃ ‏23 מֵאֵת יהוה הָיְתָה זֹּאת הִיא נִפְלָאת בְּחַיֵּֽינוּ׃ ‏24 זֶה־הַיּוֹם עָשְׂתֶה יהוה נָגִֽילָה וְנִשְׂמְחָה בוֹ׃ ‏24 זֶה־הַיּוֹם עָשְׂתֶה יהוה נָגִֽילָה וְנִשְׂמְחָה בוֹ׃ (On Sukot, some shake the lulav on the first two lines below.) ‏25 אָנָּא יהוה הוֹשִֽׁיעֶה נָּא אָנָּא יהוה הוֹשִֽׁיעֶה נָּא אָנָּא יהוה הַצְלִֽיחֶה נָּא אָנָּא יהוה הַצְלִֽיחֶה נָּא׃ ‏26 בְּרוּכֶה הַבָּאֶה בְּשֵׁם יהוה בֵּרַכְנוּכֶל מִבֵּית יהוה׃ ‏26 בְּרוּכֶה הַבָּאֶה בְּשֵׁם יהוה בֵּרַכְנוּכֶל מִבֵּית יהוה׃ ‏27 אֵל יהוה וַיָּעֵרֶֽתְנוּ אִסְרוֹל־חַג בַּעֲבֹתִים עַד־קַרְנוֹת הַמִּזְבֵּֽחַ׃ ‏27 אֵל יהוה וַיָּעֵרֶֽתְנוּ אִסְרוֹל־חַג בַּעֲבֹתִים עַד־קַרְנוֹת הַמִּזְבֵּֽחַ׃ ‏28 אֵלִי אַתֶּה וְאוֹדֶֽךֶּ אֱלֹהַי אֲרוֹמְמֶֽךֶּ׃ ‏28 אֵלִי אַתֶּה וְאוֹדֶֽךֶּ אֱלֹהַי אֲרוֹמְמֶֽךֶּ׃ (On Sukot, some shake the lulav on this verse.) ‏29 הוֹדוֹל לְיהוה כִּי טוֹבֶה כִּי לְעוֹלָם חַסְדֶּהּ׃ ‏29 הוֹדוֹל לְיהוה כִּי טוֹבֶה כִּי לְעוֹלָם חַסְדֶּהּ׃ 1 Hodol ləHADUREH ki toveh ki lə’olam ḥasdeh. 2 Yomar na Yisra’eil ki lə’olam ḥasdeh. 3 Yomərol na veit Aharon ki lə’olam ḥasdeh. 4 Yomərol na yir’ol HADUREH ki lə’olam ḥasdeh. 5 Min hameitzar qaráti YAH anétni vamerḥav YAH. 6 HADUREH li lo ira mah ya’aset li adam. 7 HADUREH li bə’ozéri va’ani yeida vəsonə’olai. 8 Tov laḥasot bəHADUREH mibətó’aḥ ba’adam. 9 Tov laḥasot bəHADUREH mibətó’aḥ bindivol. 10 Kol ra’ol səvavúni bəsheim HADUREH ki amilal. 11 Sabúni gam səvavúni bəsheim HADUREH ki amilal. 12 Sabúni khidvorim do’akhu kə’eish qotzim bəsheim HADUREH ki amilal. 13 Daḥoh dəḥiténi linpol vəHADUREH azarétni. 14 Ozi vəzimrat YAH vayihyet li lishu’ah. 15 Gal todah vishu’ah bə’oholei tzadiqol yəmin HADUREH ósah ḥáyil. 16 Yəmin HADUREH romeimah yəmin HADUREH ósah ḥáyil. 17 Lo amut ki eḥyeh va’asapeir ma’asei YAH. 18 Yasor yisərétni YAH vəlamávet lo nətanétni. 19 Pitḥu li sha’arei tzédeq avo vam odeh YAH. 20 Zeh hashá’ar ləHADUREH tzadiqol yavó’ol bo. 21 Odəkhe ki aniténi vatihyet li lishu’ah. 21 Odəkhe ki aniténi vatihyet li lishu’ah. 22 Éven ma’asu habonol hayətah lərosh pinah. 22 Éven ma’asu habonol hayətah lərosh pinah. 23 Mei’eit HADUREH hayətah zot hi niflat bəḥayéinu. 23 Mei’eit HADUREH hayətah zot hi niflat bəḥayéinu. 24 Zeh hayom asəteh HADUREH nagílah vənisməḥah vo. 24 Zeh hayom asəteh HADUREH nagílah vənisməḥah vo. (On Sukot, some shake the lulav on the first two lines below.) 25 Ana HADUREH hoshí’eh na ana HADUREH hoshí’eh na ana HADUREH hatzlíḥeh na ana HADUREH hatzlíḥeh na. 26 Bərukheh haba’eh bəsheim HADUREH beirakhnukhel mibeit HADUREH. 26 Bərukheh haba’eh bəsheim HADUREH beirakhnukhel mibeit HADUREH. 27 Eil HADUREH vaya’eirétnu isrol ḥag ba’avotim ad qarnot hamizbéi’aḥ. 27 Eil HADUREH vaya’eirétnu isrol ḥag ba’avotim ad qarnot hamizbéi’aḥ. 28 Eili ateh və’odéke Elohai aroməméke. 28 Eili ateh və’odéke Elohai aroməméke. (On Sukot, some shake the lulav on this verse.) 29 Hodol ləHADUREH ki toveh ki lə’olam ḥasdeh. 29 Hodol ləHADUREH ki toveh ki lə’olam ḥasdeh. 1 Praise the ADORNED ONE, for Voi is Good! Yes, eternal is Voix constancy! 2 Let Yisra’eil affirm: Yes, eternal is Voix constancy! 3 Let the house of Aharon affirm: Yes, eternal is Voix constancy! 4 Let the fearers of the ADORNED ONE affirm: Yes, eternal is Voix constancy! 5 From my constraints I invoked YAH; Voi answered me with the expanse of YAH! 6 The ADORNED ONE is with me, I will not fear; what can any human do to me? 7 The ADORNED ONE is with me as my Helper and — I know it! — against my haters. 8 Better to seek refuge in the ADORNED ONE than to trust in humans! 9 Better to seek refuge in the ADORNED ONE than to trust in nobles! 10 All the wicked encircled me; with the Name of the ADORNED ONE I will surely cut them off! 11 They circled me, yes!, they encircled me; with the Name of the ADORNED ONE I will surely cut them off! 12 They circled me like bees! They’re extinguished like burning thorns — with the Name of the ADORNED ONE I will surely cut them off! 13 You punishingly pressed me to fall and the ADORNED ONE helped me. 14 My strength and might are YAH! To me, Voi was deliverance. 15 A wave of thanks and deliverance in the tents of the righteous: The right hand of the ADORNED ONE has acted mightily! 16 The right hand of the ADORNED ONE is exalted! The right hand of the ADORNED ONE has acted mightily! 17 I shall not die, but I shall live and recount the acts of YAH! 18 I have been deeply disciplined by YAH but was not given to death! 19 Open for me, gates of righteousness! I will enter them, I will praise YAH. 20 This is the gate of the ADORNED ONE: The righteous will enter it! 21 I praise You because You answered me and to me, You were deliverance. 21 I praise You because You answered me and to me, You were deliverance. 22 The stone rejected by the builders has become the cornerstone. 22 The stone rejected by the builders has become the cornerstone. 23 This is from the ADORNED ONE, it is a miracle in our lives! 23 This is from the ADORNED ONE, it is a miracle in our lives! 24 This is the day the ADORNED ONE has acted — let us rejoice and be glad on it! 24 This is the day the ADORNED ONE has acted — let us rejoice and be glad on it! (On Sukot, some shake the lulav on the first two lines below.) 25 Please, ADORNED ONE, deliver us, please! Please, ADORNED ONE, deliver us, please! Please, ADORNED ONE, prosper us, please! Please, ADORNED ONE, prosper us, please! 26 Blessed who comes in the Name of the ADORNED ONE; we bless you all from the house of the ADORNED ONE. 26 Blessed who comes in the Name of the ADORNED ONE; we bless you all from the house of the ADORNED ONE. 27 God is the ADORNED ONE and has woken us up; bind the festival with foliage up to the horns of the altar! 27 God is the ADORNED ONE and has woken us up; bind the festival with foliage up to the horns of the altar! 28 You are my God and I praise You, my God, I exalt You. 28 You are my God and I praise You, my God, I exalt You. (On Sukot, some shake the lulav on this verse.) 29 Praise the ADORNED ONE, for Voi is Good! Yes, eternal is Voix constancy! 29 Praise the ADORNED ONE, for Voi is Good! Yes, eternal is Voix constancy! Concluding Blessing יְהַלְלֽוּךֶ יהוה אֱלֹהֵֽינוּ כׇּל מַעֲשֶֽׂיךֶ וַחֲסִידוֹלֶֽיךֶ צַדִּיקוֹל עוֹשׂוֹל רְצוֹנֶֽךֶ וְכׇל עַמְּךֶ בֵּית יִשְׂרָאֵל בְּגִילָה יוֹדוֹל וִיבָרְכוֹל וִישַׁבְּחוֹל וִיפָאֲרוֹל וִירוֹמְמוֹל וְיַעֲרִֽיצוֹל וְיַקְדִּֽישׁוֹל וְיַנְעִֽימוֹל אֶת שִׁמְךֶ חַיֵּֽינוּ׃ כִּי לְךֶ טוֹב לְהוֹדוֹת וְשִׁמְךֶ נָאֶה לְבָרֵךְ כִּי מֵעוֹלָם וְעַד עוֹלָם אַתֶּה אֵל׃ בְּרוּכֶה אַתֶּה יהוה רֽוּחַ מְהֻלֶּֽלֶה בַּתִּשְׁבָּחוֹת׃ Yəhaləlúkhe HADUREH Elohéinu kol ma’aséikhe vaḥasidoléikhe tzadiqol osol rətzonékhe vəkhol aməkhe beit Yisra’eil bəgilah yodol vivarəkhol vishabəḥol vifa’arol viroməmol vəya’arítzol vəyaqdíshol vəyan’ímol et shimkhe ḥayéinu. Ki ləkhe tov ləhodot vəshimkhe na’eh ləvareikh ki mei’olam və’ad olam ateh Eil. Bərukheh ateh HADUREH rú’aḥ məhuléleh batishbaḥot. All Your works, ADORNED ONE, our God, shall praise You, as shall Your devoted ones, the righteous who do Your will, and all Your people, the house of Yisra’eil. With joy they’ll thank and bless and laud and adorn and exalt and praise and sanctify and sweeten Your Name, our Life. For it is good to thank You and to bless Your Name, for from eternity and to eternity, You are God. Blessed are You, ADORNED ONE, Spirit praised by lauds. During Sukot, including Hoshana Rabah, some continue with Hoshanot here. Otherwise, if praying with a minyan, continue with Qadish Shaleim (line 15,423). If praying without a minyan, continue with the Torah Service directly (line 15,561). Hoshanot (On a weekday, when praying in a space with a Torah scroll, the ark is opened and a Torah scroll is brought to the bimah. A procession then forms to circle the bimah, with some carrying lulavs as they make their circuit. On Shabbat, the ark is opened, but a Torah is not removed, and no one carries a lulav because of the prohibition on carrying on Shabbat. If praying without a minyan, many communities pray these prayers without removing a Torah from the ark or forming a procession. Some rise when the ark is opened. On Hoshana Rabah, all the Torah scrolls are taken out of the Ark, and the procession circles the bimah seven times.) Each of the following lines is prayed by the leader, followed by the congregation. הוֹשִֽׁיעֶה נָא לְמַעַנְךֶ אֱלֹהֵֽינוּ הוֹשִֽׁיעֶה נָא׃ הוֹשִֽׁיעֶה נָא לְמַעַנְךֶ בּוֹרְאַתֵֽנוּ הוֹשִֽׁיעֶה נָא׃ הוֹשִֽׁיעֶה נָא לְמַעַנְךֶ גּוֹאֶלֵֽינוּ הוֹשִֽׁיעֶה נָא׃ הוֹשִֽׁיעֶה נָא לְמַעַנְךֶ דּוֹרֶשֵֽׁנוּ הוֹשִֽׁיעֶה נָא׃ Hoshí’eh na ləma’ankhe Elohéinu hoshí’eh na. Hoshí’eh na ləma’ankhe borə’atéinu hoshí’eh na. Hoshí’eh na ləma’ankhe go’eléinu hoshí’eh na. Hoshí’eh na ləma’ankhe doreshéinu hoshí’eh na. Save us, please, for Your sake, our Adonai, save us, please! Save us, please, for Your sake, our Bringer-into-existence, save us, please! Save us, please, for Your sake, our Clear-of-trouble-maker, save us, please! Save us, please, for Your sake, our Desirer, save us, please! When the first day of Sukot falls on Shabbat, continue with Hoshanot for Shabbat (line 22,498) on the first day of Sukot and the Second Circle (line 22,213) on the second day of Sukot. Otherwise, continue with the First Circle on the first day of Sukot, the Second Circle on the second day of Sukot, and Hoshanot for Shabbat on Shabbat Ḥol haMo’eid Sukot. On Hoshana Rabah, begin with the First Circle and Second Circle, and then proceed with the remaining Hoshanot for Hoshana Rabah below. First Circle The terms in this piyut are arranged more by spelling than by meaning. As such, to make the acrostic less strained in translation, the English terms have been rearranged to better match the English alphabet. Each Hebrew term is translated; merely the order has changed. הוֹשִֽׁיעֶה נָא לְמַֽעַן אֲמִתָּךְ לְמַֽעַן בְּרִיתָךְ לְמַֽעַן גׇּדְלָךְ וְתִפְאַרְתָּךְ לְמַֽעַן דָּתָךְ לְמַֽעַן הוֹדָךְ לְמַֽעַן וִעוּדָךְ לְמַֽעַן זִכְרָךְ לְמַֽעַן חַסְדָּךְ לְמַֽעַן טוּבָךְ לְמַֽעַן יִחוּדָךְ לְמַֽעַן כְּבוֹדָךְ לְמַֽעַן לִמּוּדָךְ לְמַֽעַן מִבְטָחָךְ לְמַֽעַן נִצְחָךְ לְמַֽעַן סוֹדָךְ לְמַֽעַן עֻזָּךְ לְמַֽעַן פְּאֵרָךְ לְמַֽעַן צִדְקָתָךְ לְמַֽעַן קְדֻשָּׁתָךְ לְמַֽעַן רַחֲמֶֽיךֶ הָרַבִּים לְמַֽעַן שְׁכִינָתָךְ לְמַֽעַן תְּהִלָּתָךְ הוֹשִֽׁיעֶה נָא׃ Hoshí’eh na ləmá’an amitakh ləmá’an bəritakh ləmá’an godlakh vətif’artakh ləmá’an datakh ləmá’an hodakh ləmá’an vi’udakh ləmá’an zikhrakh ləmá’an ḥasdakh ləmá’an tuvakh ləmá’an yiḥudakh ləmá’an kəvodakh ləmá’an limudakh ləmá’an mivtaḥakh ləmá’an nitzḥakh ləmá’an sodakh ləmá’an uzakh ləmá’an pə’eirakh ləmá’an tzidqatakh ləmá’an qədushatakh ləmá’an raḥaméikhe harabim ləmá’an shəkhinatakh ləmá’an təhilatakh hoshí’eh na. Save us, please, for the sake of Your adornment, for the sake of Your beauty and greatness, for the sake of Your covenant, for the sake of Your devotion, for the sake of Your fidelity, for the sake of Your goodness, for the sake of Your Holiness, for the sake of Your justice, for the sake of Your knowledge-giving, for the sake of Your law, for the sake of Your memory, for the sake of Your nobility, for the sake of Your Presence, for the sake of Your quintessential mercy, for the sake of Your refuge, for the sake of Your singularity, for the sake of Your truth, for the sake of Your veiledness, for the sake of Your wondrousness, for the sake of Your exaltation, for the sake of Your years unending, for the sake of Your zeal, save us, please! On Sukot, continue with the Weekday Conclusion to Hoshanot (line 22,298). On Hoshana Rabah, add the following, then continue with the Second Circle. כִּי־אָמַֽרְתִּי עוֹלָם חֶֽסֶד יִבָּנֶה׃ Ki amárti olam ḥésed yibaneh. For I affirmed: The world is built on devotion. (Psalm 89:3) Second Circle The terms in this piyut are arranged more by spelling than by meaning. As such, to make the acrostic less strained in translation, the English terms have been rearranged to better match the English alphabet. Each Hebrew term is translated, merely the order has changed. הוֹשִֽׁיעֶה נָא אֶֽבֶן שְׁתִיָּה בֵּית קְהִלָּה גֹּֽרֶן אׇרְנָן דְּבִיר הַמֻּצְנָע הַר הַמּוֹרִיָּה וְהַר יֵרָאֶת זְבוּל תִּפְאַרְתֶּֽךֶ חָנָה דָוִד טוֹב הַיִּשְׂרָאֵל יְפֵה נוֹף מְשׂוֹשׂ כׇּל יְהוּדָה כְּלִילַת יֹֽפִי לִינַת הַצֶֽדֶק מְכוֹן שִׁבְתֶּֽךֶ נָוֶה שַׁאֲנָן סֻכַּת שָׁלֵם עֲלִיַּת שְׁבָטִים פִּנַּת יִקְרַת צִיּוֹן הַמְצֻיֶּֽנֶת קֹֽדֶשׁ הַקֳּדָשִׁים רָצוּף אַהֲבָה שְׁכִינַת כְּבוֹדֶֽךֶ תֵּל תַּלְפִּיּוֹת הוֹשִֽׁיעֶה נָא׃ Hoshí’eh na éven shətiyah beit qəhilah góren Ornan dəvir hamutzna Har haMoriyah vəHar Yeira’et zəvul tif’artékhe ḥanah David tov haYisra’eil yəfeih nof məsos kol Yəhudah kəlilat yófi linat hatzédeq məkhon shivtékhe naveh sha’anan sukat Shaleim aliyat shəvatim pinat yiqrat Tziyon hamətzuyénet qódesh haqodashim ratzuf ahavah shəkhinat kəvodékhe teil talpiyot hoshí’eh na. Save us, please, abode of Your rest, beneficence of Yisra’eil, camp of David, dwelling of assembly, Foundation Stone, going-up-place of the tribes, Holy of Holies, joint-filled with love, knoll of prayer, locale of ease, Mount Moriyah, nesting-place of Justice, presence of Your glory, quintessence of the summit of joy of all Yəhudah, residence of beauty, sukah of Shaleim, threshing-field of Ornan, veiled sanctuary, wreath of adornment, exquisite cornerstone, Yeira’et Mountain, zeroed-in-on Tziyon, save us, please! On Sukot, continue with the Weekday Conclusion of Hoshanot. On Hoshana Rabah, add the following, then continue with the third circle (line 22,875). לְךֶ זְרֽוֹעַ עִם־גְּבוּרָה תָּעֹז יָדְךֶ תָּרוּם יְמִינֶֽךֶ׃ Ləkhe zəró’a im gəvurah ta’oz yadəkhe tarum yəminékhe. You have an arm with might! Strong will be Your hand, exalted Your right hand! (Psalm 89:14) Weekday Conclusion to Hoshanot אֲנִי וָהֶ הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ אֵלוֹל בְּלוּד עִמֶּֽךֶ בְּצֵאתְךֶ לְיֵֽשַׁע עַמֶּֽךֶ כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ גּוֹי וֵאלֹהִים דְּרוּשׁוֹל לְיֵֽשַׁע אֱלֹהִים כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ הֲמוֹן צְבָאוֹת וְעִמָּל מַלְאֲכוֹל צְבָאוֹת כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ זוֹלְלוֹל מִבֵּית עֲבָדוֹל חַנּוּנֶה בְּיָדָל מַעֲבִידוֹל כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ טְבוּעוֹל בְּצוּל גְּזָרִים יְקָרְךֶ עִמָּל מַעֲבִירוֹל כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ כַּנָּה מְשׁוֹרֶֽרֶת וַיּוֹשִֽׁיעֶה לְגוֹחֶתָהּ מְצֻיֶּֽנֶת וַיִּוָשְׁעֶה כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ מַאֲמַר וְהוֹצֵֽאתִי אֶתְכֶל נָקוּב וְהוּצֵֽאתִי אִתְכֶל כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ סוֹבְבוֹל מִזְבֵּֽחַ עוֹמְסוֹל עֲרָבָה לְהַקִּיף מִזְבֵּֽחַ כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ פִּלְאֵי אָרוֹן כְּהֻפְשַׁע צִעֵר הָרָעוֹל בַּחֲרוֹן אַף וְנוֹשַׁע כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשִֽׁיעֶה קְהִלּוֹת בָּבֶֽלָה שִׁלַּֽחְתֶּ רַחוּמֶה לְמַעֲנָל שֻׁלַּֽחְתֶּ כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ שְׁאָר שִׁבְטֵי יַעֲקֹב תָּקֽוּמֶה וְתָקִֽימֶה שְׁאָר אׇהֳלֵי יַעֲקֹב וְהוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ שׁוֹמְרוֹל מִצְוֺת וְחוֹכוֹל יְשׁוּעוֹת אֵל לְמוֹשָׁעוֹת וְהוֹשִֽׁיעֶה נָא׃ אֲנִי וְהֶ הוֹשִֽׁיעֶה נָא׃ On Hoshana Rabah, continue with the Climactic Supplications (line 23,320). (The Torah is returned to the ark.) הוֹשִֽׁיעֶה אֶת־עַמֶּֽךֶ וּבָרְכֶה אֶת־נַחֲלָתֶֽךֶ וּרְעֹל וְנַשְּׂאֹל עַד־הָעוֹלָם׃ וְיִהְיוּ דְבָרַי אֵלֶּה אֲשֶׁר הִתְחַנַּֽנְתִּי לִפְנֵי יהוה קְרֹבִים אֶל־יהוה אֱלֹהֵֽינוּ יוֹמָם וָלָֽיְלָה לַעֲשׂוֹת מִשְׁפַּט עַבְדֶּהּ וּמִשְׁפַּט עַמֶּהּ יִשְׂרָאֵל דְּבַר יוֹם בְּיוֹמוֹ׃ לְמַֽעַן דַּֽעַת כׇּל עַמֶּהּ יִשְׂרָאֵל כִּי יהוה הֶא הָאֱלֹהִים אֵין עוֹד׃ Ani va he hoshí’eh na. Kəhosháte eilol bəlud amékhe bətzeitəkhe ləyéisha amékhe kein hoshí’eh na. Kəhosháte goi vEilohim dərushol ləyéisha Elohim kein hoshí’eh na. Kəhosháte hamon tzəva’ot və’imal mal’akhol tzəva’ot kein hoshí’eh na. Kəhosháte zoləlol mibeit avadol ḥanuneh bəyadal ma’avidol kein hoshí’eh na. Kəkosháte təvu’ol bətzul gəzarim yəqarəkhe imal ma’avirol kein hoshí’eh na. Kəhosháte kanah məshoréret vayoshí’eh ləgoḥetah mətzuyénet vayivashə’eh kein hoshí’eh na. Kəhosháte ma’amar vəhotzéiti etkhel naquv vəhutzéiti itkhel kein hoshí’eh na. Kəhosháte sovəvol mizbéi’aḥ oməsol aravah ləhaqif mizbéi’aḥ kein hoshí’eh na. Kəhosháte pil’ei aron kəhufsha tzi’eir hara’ol baḥaron af vənosa kein hoshí’eh na. Kəhoshí’eh qəhilot Bavélah shiláḥte raḥumeh ləma’anal shuláḥte kein hoshí’eh na. Kəhosháte shə’ar shivtei Ya’aqov taqúmeh vətaqímeh shə’ar oholei Ya’aqov vəhoshí’eh na. Kəhosháte shomərol mitzvot vəḥokhol yəshu’ot Eil ləmosha’ot vəhoshí’eh na. Ani vəhe hoshí’eh na. (The Torah is returned to the ark.) Hoshí’eh et amékhe uvarəkhe et naḥalatékhe ur’ol vənasə’ol ad ha’olam. Vəyihyu dəvarai eileh asher hitḥanánti lifnei MOSHI’EH qərovim el MOSHI’EH Elohéinu yomam valáilah la’asot mishpat avdeh umishpat ameh Yisra’eil dəvar yom bəyomo. Ləmá’an dá’at kol ameh Yisra’eil ki MOSHI’EH he ha’Elohim ein od. I and Voi, save us, please! As You saved august ones in Lud with You by bringing them out for saving Your people too, so save us, please. As You saved community and God, delvers for the salvation of God, so save us, please. As You saved the flock of hosts go-betweens also of hosts, so save us, please. As You saved the horribly treated from the house of slavery, Judicious One in the hands of those making slavery, so save us, please. As You saved the kelp-enveloped thru the depths sliced apart, lustrously crossing over with their part, so save us, please. As You saved the meek shoot singing “And Voi saved”, notated by its redeemer “And Voi was saved”, so save us, please. As You saved, proposing “And I brought you out”, quoted “And with you I was brought out”, so save us, please. As You saved those ’round the altar, stringing up willows to encircle the altar, so save us, please. As You saved the Ark of wonders when it was depraved — vile ones it constrained with fury of rage and was saved — so save us, please. As You saved the worshipers that to Babylon You sent, extremely merciful, for their sake You too were sent, so save us, please. As You saved Ya’aqov’s tribes’ remnant, zeal Yourself up and zeal up Ya’aqov’s tents’ remnant and save us, please. As You saved those who guard the mitzvot and await salvation, God of salvation, save us, please. I and Voi, save us, please! (The Torah is returned to the ark.) Save Your people and bless Your inheritance and shepherd them and support them endlessly. (Psalm 28:9) And may my words — these ones that I seek favor with before the SAVIOR — draw close to the SAVIOR, our God, day and night to make judgement for Voix servant and judgement for Voix people, Yisra’eil: the needs of the day on each day, so that all Voix people, Yisra’eil, know that the SAVIOR Voidself is God, there is no other. (1 Kings 8:59–60) (The ark is closed.) If praying Hoshanot after Haleil with a minyan, continue with Qadish Shaleim (line 15,423). If praying Hoshanot after Haleil without a minyan, continue directly with the Torah Service (line 15,561). If praying Hoshanot after Musaf with a minyan, continue with the Qadish Shaleim after Musaf (line 19,011). If praying Hoshanot after Musaf without a minyan, continue with the Concluding Prayers for the morning service (line 19,147). Hoshanot for Shabbat The terms in this piyut are arranged more by spelling than by meaning. As such, to make the acrostic less strained in translation, the English terms in the first section have been rearranged to better match the English alphabet. Each Hebrew term is translated, merely the order has changed. הוֹשִֽׁיעֶה נָא אֹם נְצוּרָה כְּבָבַת בּוֹנֶֽנֶת בְּדָת נֶֽפֶשׁ מְשִׁיבַת גּוֹמֶֽרֶת הִלְכוֹת שַׁבָּת דּוֹרֶֽשֶׁת מַשְׂאַת שַׁבָּת הַקּוֹבַֽעַת אַלְפַּֽיִם תְּחוּם שַׁבָּת וּמְשִׁיבַת מִדֶּֽרֶךְ שַׁבָּת זָכוֹר וְשָׁמוֹר מְקַיֶּֽמֶת בַּשַּׁבָּת חָֽשָׁה לְמַהֵר בִּיאַת שַׁבָּת טוֹרַֽחַת כֹּל מִשִּׁשָּׁה לַשַּׁבָּת יוֹשֶֽׁבֶת וּמַמְתֶּֽנֶת עַד כְּלוֹת שַׁבָּת כָּבוֹד וָעֹֽנֶג קוֹרְאָה לַשַּׁבָּת לְבוּשׁ וּכְסוּת מְחַלֶּֽפֶת בַּשַּׁבָּת מַאֲכָל וּמִשְׁתֶּה מְכִינָה לַשַּׁבָּת נֹֽעַם מְגָדִים מַנְעֶֽמֶת לַשַּׁבָּת סְעוּדוֹת שָׁלֹשׁ מְקַיֶּֽמֶת בַּשַּׁבָּת עַל שְׁתֵּי כִכָּרוֹת בּוֹצַֽעַת בַּשַּׁבָּת פּוֹרֶֽטֶת אַרְבַּע רְשֻׁיּוֹת שַׁבָּת צִוּוּי הַדְלָקַת נֵר מַדְלֶֽקֶת בַּשַּׁבָּת קִדּוּשׁ הַיּוֹם מְקַדֶּֽשֶׁת בַּשַּׁבָּת רֶֽצֶף שֶֽׁבַע מְפַלֶּֽלֶת בַּשַּׁבָּת שִׁבְעָה בַדָּת קוֹרְאָה בַּשַּׁבָּת תַּנְחִילֶֽנָּה לְיוֹם שֶׁכֻּלּוֹ שַׁבָּת הוֹשִֽׁיעֶה נָא׃ אֲנִי וָהֶ הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ אָדָם יְצִירֶה כַּפֶּֽיךֶ לְגוֹנְנָה בְּשַׁבַּת קֹֽדֶשׁ הִמְצֵאתוֹ כֹּֽפֶר וַחֲנִינָה כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ גּוֹי מְצֻיָּן מְקַוּוֹל חֹֽפֶשׁ דֵּעָה כִּוְּנוּ לָבוּשׁ שְׁבִיעִי לְנֹֽפֶשׁ כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ הָאָם נִהַֽגְתֶּ כַּצֹּאן לְהַנְחוֹת וְחֹק שַֽׂמְתֶּ בְמָרָה עַל מֵי מְנוּחוֹת כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ זְבוּדוֹל בְּמִדְבַּר סִין בַּמַּחֲנֶה חָכְמוּ וְלָקְטוּ בַשִּׁשִּׁי לֶֽחֶם מִשְׁנֶה כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ טְפוּלוֹלֶֽיךֶ הוֹרוּ הֲכָנָה בְּמַדָּעָל יִשֵּׁר כֹּחָל וְהוֹדָה לָלוֹ רוֹעָל כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּה כֻּלְְכְּלוּ בְּעֹֽנֶג מָן הַמְשֻׁמָּר לֹא הָפַךְ עֵינוֹ וְרֵיחוֹ לֹא נָמָר כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ מִשְׁפְּטֵי מַשְׂאוֹת שַׁבָּת גָּמָֽרוּ נָֽחוּ וְשָׁבְתוּ רְשֻׁיּוֹת וּתְחוּמִים שָׁמָֽרוּ כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ סִינַי הׇשְׁמְעוּ בְּדִבּוּר רְבִיעִי עִנְיַן זָכוֹר וְשָׁמוֹר לְקַדֵּשׁ שְׁבִיעִי כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ פֻּקְּדוּ לְהַמְנִֽיעַ מִכׇּל דֶּֽרֶךְ צֻוּוּ לָנֽוּחַ בַּשַּׁבָּת מִדֶּֽרֶךְ כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ קֹהֶֽלֶת וְעַמּוֹ בְּבֵית עוֹלָמִים רִצּֽוּךֶ בְּחׇגְגָל שִׁבְעָה וְשִׁבְעָה יָמִים כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ שָׁבוֹל מֵרָע וְחֵטְא לְפִדְיוֹם תּוֹרָתְךֶ בְּקׇרְאָל בֶּחָג יוֹם יוֹם כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ מְשַׂמְּחוֹלֶֽיךֶ בְּבִנְיַן שֵׁנִי הַמְחֻדָּשׁ נוֹטְלוֹל לוּלָב כׇּל שִׁבְעָה בַּמִּקְדָּשׁ כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ חִבּוּט עֲרָבָה שַׁבָּת מַדְחוֹל מֻרְבִּיּוֹת מוֹצָא לִיסוֹד מִזְבֵּֽחַ מַנִּיחוֹל כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ בְּרַכּוֹת וַאֲרֻכּוֹת וּגְבוֹהוֹת מְעַלְּסוֹל בִּפְטִירָתָל יֹֽפִי לְךָ מִזְבֵּֽחַ מְקַלְּסוֹל כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ מוֹדוֹל וּמְיַחֲלוֹל וְלֹא מְשַׁנּוֹל כֻּלָּֽנוּ אָֽנוּ לְיָהּ וְחַיֵּֽינוּ לְיָהּ שׁוֹנוֹל כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ יֶֽקֶב מַחֲצָבֶֽיךֶ סוֹבְבוֹל בְּרַעֲנָנָה רוֹנְנוֹל אֲנִי וָהֶ הוֹשִֽׁיעֶה נָא כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ חֵיל זְרִיזוֹל מְשָׁרְתוֹל בִּמְנוּחָה קׇרְבַּן שַׁבָּת כָּפוּל עוֹלָה וּמִנְחָה כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ לְוִיּוֹלֶֽיךֶ עַל דּוּכָנָל לְהַרְבָּת אוֹמְרוֹל מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ נִחוּמוֹלֶֽיךֶ בְּמִצְוֺתֶֽיךֶ תָּמִיד יִשְׁתַּעְשְׁעוֹל וְרָצֶתָל וְהַחֲלִיצֶתָל בְּשׁוּבָה וָנַֽחַת יִוָּשֵׁעוֹל כֵּן הוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ שְׁאָר שִׁבְטֵי יַעֲקֹב תָּקֽוּמֶה וְתָקִֽימֶה שְׁאָר אׇהֳלֵי יַעֲקֹב וְהוֹשִֽׁיעֶה נָא׃ כְּהוֹשַֽׁעְתֶּ שׁוֹמְרוֹל מִצְוֺת וְחוֹכוֹל יְשׁוּעוֹת אֵל לְמוֹשָׁעוֹת וְהוֹשִֽׁיעֶה נָא׃ אֲנִי וְהֶ הוֹשִֽׁיעֶה נָא׃ הוֹשִֽׁיעֶה אֶת־עַמֶּֽךֶ וּבָרְכֶה אֶת־נַחֲלָתֶֽךֶ וּרְעֹל וְנַשְּׂאֹל עַד־הָעוֹלָם׃ וְיִהְיוּ דְבָרַי אֵלֶּה אֲשֶׁר הִתְחַנַּֽנְתִּי לִפְנֵי יהוה קְרֹבִים אֶל־יהוה אֱלֹהֵֽינוּ יוֹמָם וָלָֽיְלָה לַעֲשׂוֹת מִשְׁפַּט עַבְדֶּהּ וּמִשְׁפַּט עַמֶּהּ יִשְׂרָאֵל דְּבַר יוֹם בְּיוֹמוֹ׃ לְמַֽעַן דַּֽעַת כׇּל עַמֶּהּ יִשְׂרָאֵל כִּי יהוה הֶא הָאֱלֹהִים אֵין עוֹד׃ Hoshí’eh na om nətzurah kəvavat bonénet bədat néfesh məshivat goméret hilkhot Shabat doréshet mas’at Shabat haqová’at alpáyim təḥum Shabat umshivat midérekh Shabat zakhor vəshamor məqayémet baShabat ḥáshah ləmaheir bi’at Shabat toráḥat kol mishishah laShabat yoshévet umamténet ad kəlot Shabat kavod va’óneg qorə’ah laShabat ləvush ukhsut bəḥaléfet baShabat ma’akhal umishteh məkhinah laShabat nó’am məgadim man’émet laShabat sə’udot shalosh məqayémet baShabat al shətei khikarot botzá’at baShabat porétet arba rəshuyot Shabat tzivui hadlaqat neir madléqet baShabat qidush hayom məqadéshet baShabat rétzef shéva məfalélet baShabat shiv’ah vadat qorə’ah baShabat tanḥilénah ləyom shekulo Shabat hoshí’eh na. Ani vahe hoshí’eh na. Kəhosháte Adam yətzireh kapéikhe ləgonənah bəShabat qódesh himtzeito kófer vaḥaninah kein hoshí’eh na. Kəhosháte goi mətzuyan məqavol ḥófesh dei’ah kivənu lavush shəvi’i lənófesh kein hoshí’eh na. Kəhosháte ha’am nihágte katzon ləhanḥot vəḥoq sámte bəMarah al mei mənukhot kein hoshí’eh na. Kəhosháte zəvudol bəmidbar Sin bamaḥaneh ḥakhəmu vəlaqətu vashishi léḥem mishneh kein hoshí’eh na. Kəhosháte təfuloléikhe horu hakhanah bəmada’al yisheir koḥal vəhodah lalo ro’al kein hoshí’eh na. Kəhosháte kulkəlu bə’óneg man haməshumar lo hafakh eino vəreiḥo lo namar kein hoshí’eh na. Kəhosháte mishpətei mas’ot Shabat gamáru náḥu vəshavətu rəshuyot utḥumim shamáru kein hoshí’eh na. Kəhosháte Sinai hoshmə’u bədibur rəvi’i inyan zakhor vəshamor ləqadeish shəvi’i kein hoshí’eh na. Kəhosháte puqədu ləhamní’a mikol dérekh tzuvu lanú’aḥ baShabat midérekh kein hoshí’eh na. Kəhosháte Qohélet və’amo bəveit olamim ritzúkhe bəḥogəgal shiv’ah vəshiv’ah yamim kein hoshí’eh na. Kəhosháte shavol meira vəḥeit ləfidyom Toratəkhe bəqor’al beḥag yom yom kein hoshí’eh na. Kəhosháte məsaməḥoléikhe bəvinyan sheini haməḥudash notəlol lulav kol shiv’ah bamiqdash kein hoshí’eh na. Kəhosháte ḥibut aravah Shabat madḥol murbiyot Motza lisod mizbéi’aḥ maniḥol kein hoshí’eh na. Kəhosháte bərakot va’arukot ugvohot mə’aləsol biftiratal yófi ləkha mizbéi’aḥ məqaləsol kein hoshí’eh na. Kəhosháte modol umyaḥalol vəlo məshanol kulánu ánu ləYAH vəḥayéinu ləYAH shonol kein hoshí’eh na. Kəhosháte yéqev maḥatzavéikhe sovəvol bəra’ananah ronənol ani vahe hoshí’eh na kein hoshí’eh na. Kəhosháte ḥeil zərazol məsharətol bimnuḥah qorban Shabat kaful olah uminḥah kein hoshí’eh na. Kəhosháte Ləviyoléikhe al dukhanal ləharbat omərol mizmor shir ləyom haShabat kein hoshí’eh na. Kəhosháte niḥumoléikhe bəmitzvotéikhe tamid yishtashə’ol vəratzetal vəhaḥalitzetal bəshuvah vanáḥat yivashei’ol kein hoshí’eh na. Kəhosháte shə’ar shivtei Ya’aqov taqúmeh vətaqímeh shə’ar oholei Ya’aqov vəhoshí’eh na. Kəhosháte shomərol mitzvot vəḥokhol yəshu’ot Eil ləmosha’ot vəhoshí’eh na. Ani vəhe hoshí’eh na. Hoshí’eh et amékhe uvarəkhe et naḥalatékhe ur’ol vənasə’ol ad ha’olam. Vəyihyu dəvarai eileh asher hitḥanánti lifnei MOSHI’EH qərovim el MOSHI’EH Elohéinu yomam valáilah la’asot mishpat avdeh umishpat ameh Yisra’eil dəvar yom bəyomo. Ləmá’an dá’at kol ameh Yisra’eil ki MOSHI’EH he ha’Elohim ein od. Save us, please, a people guarded like a pupil-dot, bustling ahead to speed the coming of Shabbat, changing clothing and raiment for Shabbat, distinguishing soul-refreshment with thought, fixing two thousand cubits as the limit of Shabbat, glory and delight they call Shabbat, Holiness of the day making Holy on Shabbat, jibing with the halakhot of Shabbat, kindling the lamp they’re commanded to kindle on Shabbat, leyning seven portions with wisdom on Shabbat, marking out the four domains of Shabbat, noshing on three meals on Shabbat, provisions and potables preparing for Shabbat, querying lifting-limits on Shabbat, “Remember” and “Keep” fulfilling on Shabbat, sevenfold blessing-sequence praying on Shabbat, turning from roads their Shabbat, vegging and slowing the end of Shabbat, working all six days for Shabbat, exulting over two loaves on Shabbat, yummy pleasures partitioning for Shabbat, zealously awaiting a day that is entirely Shabbat, save us, please! I and Voi, save us, please! As You saved Adam, fashioned in Your hands, to protect hir by making hir ransom and mercy the Sabbath dear, so save us, please. As You saved a community marked out, hoping for release, distinguishing in thought to, on the seventh day, cease, so save us, please. As You saved a flock, the people You guided, for rest, giving a law at Marah by the waters of rest, so save us, please. As You saved Your handed-down-to ones in camp in the wilderness of Sin — judicious they were and on the sixth day brought a double portion in — so save us, please. As You saved those knitted to You — they learned readiness in their recall, leveling their strength, their shepherd thanked them all, so save us, please. As You saved those munching on manna stored up with delight — no change in its look, and its scent was still right, so save us, please. As You saved precept of Shabbat picking-up learners, quieters down, resters, domain and boundary concerners, so save us, please. As You saved receivers of the Fourth Commandment at Sinai, sanctifying the seventh — both “Remember” and “Keep” apply — so save us, please. As You saved those required to refrain from every journey, verily commanded to rest on Shabbat from their journey, so save us, please. As You saved, with his people, Qohélet in the House of Endless Days, expressing Your will at their festival for seven and seven days, so save us, please. As You saved those yawing away from harm and sin to redemption’s way, zinging out Your Torah on the Festival day after day, so save us, please. As You saved Your rejoicers in the second house, made new, those taking up the lulav all seven days in the sanctuary true, so save us, please. As You saved those who put off Shabbat willow-beating, the altar’s base with Motza willows completing, so save us, please. As You saved those rejoicing with branches bendy and long and tall, at their exit praising “Beauty to you, altar!” all, so save us, please. As You saved those thanking and waiting and not changing, “We all are for YAH and our lives are for YAH!” exchanging, so save us, please. As You saved those circling the vat of Your carving with shoots like these, hymning, “I and Voi, save us, please!”, so save us, please. As You saved the throng of eager ministers on the rest day, the double offering, sacrifice and meal, of the Sabbath day, so save us, please. As You saved Your Levites on their platform to make them increase a lot, singing “A psalm, a hymn for the day of Shabbat”, so save us, please. As You saved Your comforted ones — Your commands they always celebrated — You wanted them and rescued them and with restoration and ease they’ll be saved, so save us, please. As You saved Ya’aqov’s tribes’ remnant, zeal Yourself up and zeal up the Ya’aqov’s tents' remnant and save us, please. As You saved those who guard the mitzvot and await salvation, God of salvation, and save us, please. I and Voi, save us, please! Save Your people and bless Your inheritance and shepherd them and support them endlessly. (Psalm 28:9) And may my words — these ones that I seek favor with before the SAVIOR — draw close to the SAVIOR, our God, day and night to make judgement for Voix servant and judgement for Voix people, Yisra’eil: the needs of the day on each day, so that all Voix people, Yisra’eil, know that the SAVIOR Voidself is God, there is no other. (1 Kings 8:59–60) (The ark is closed.) If praying Hoshanot after Haleil with a minyan, continue with Qadish Shaleim (line 15,423). If praying Hoshanot after Haleil without a minyan, continue directly with the Torah Service (line 15,561). If praying Hoshanot after Musaf with a minyan, continue with the Qadish Shaleim after Musaf (line 19,011). If praying Hoshanot after Musaf without a minyan, continue with the Concluding Prayers for the morning service (line 19,147). Third Circle As with the other circles, the terms in the translations of the remaining circles for Hoshana Rabah have been rearranged for the sake of the acrostic. הוֹשִֽׁיעֶה נָא אֹם אֲנִי חוֹמָה בָּרָה כַּחַמָּה גּוֹלָה וְסוּרָה דָּמְתָה לְתָמָר הַהֲרוּגָה עָלֶֽיךֶ וְנֶחְשֶֽׁבֶת כְּצֹאן טִבְחָה זְרוּיָה בֵּין מַכְעִיסוֹלֶֽיהָ חֲבוּקָה וּדְבוּקָה בָּךְ טוֹעֶֽנֶת עֻלָּךְ יְחִידָה לְיַחֲדָךְ כְּבוּשָׁה בַגּוֹלָה לוֹמֶֽדֶת יִרְאָתָךְ מְרוּטַת לֶֽחִי נְתוּנָה לְמַכּוֹל סוֹבֶֽלֶת סִבְלָךְ עֲנִיָּה סוֹעֲרָה פְּדוּיַת טוֹבִיָּה צֹאן קׇדָשׁוֹל קְהִלּוֹת יַעֲקֹב רְשׁוּמוֹל בִּשְׁמָךְ שׁוֹאֲלוֹל הוֹשִֽׁיעֶה נָא תְּמוּכוֹל עָלֶֽיךֶ הוֹשִֽׁיעֶה נָא׃ תִּתְּנֶה אֱמֶת לְיַעֲקֹב חֶֽסֶד לְאַבְרָהָם׃ Hoshí’eh na om ani ḥomah barah kaḥamah golah vəsurah damətah lətamar haharugah aléikhe vəneḥshévet kətzon tivḥah zəruyah bein maḥ’isoléiha ḥavuqah udvuqah bakh to’énet ulakh yəḥidah ləyaḥadakh kəvushah vaGolah lomédet yir’atakh mərutat léḥi nətunah ləmakol sovélet sivlakh aniyah so’arah pəduyat Toviyah tzon qodashol qəhilot Ya’aqov rəshumol bishmakh sho’alol hoshí’eh na təmukhol aléikhe hoshí’eh na. Titəneh emet ləYa’aqov ḥésed lə’Avraham. Save us, please! A nation: “I am a wall”, bright as the sun, cast out and scattered, depending on You, flock of Holy ones, given to bullies, hauling Your yoke, joined with and embraced by You, killed because of You, learning fear of You, mixed with those vexed with her, notched with Your Name, preserved in the Diaspora, quite like a date-palm, roiled and oppressed, singular to singulate You, Toviyah redeemed her, viewed as a flock for slaughter, weighed down with Your weight, exfoliated of jaw, Ya’aqov’s community, zinging out “Save us, please!”, save us, please! You will give truth to Ya’aqov, devotion to Avraham (Mikhah 7:20) Fourth Circle הוֹשִֽׁיעֶה נָא אֶֽדֶן הַמּוֹשִׁיעֶה בִּלְתְּךֶ אֵין לְהוֹשִֽׁיעַ גִּבּוֹרֶה וְרַבֶּה לְהוֹשִֽׁיעַ דַּלּוֹתִי וְלִי יְהוֹשִֽׁיעֶה הָאֵל הַמּוֹשִׁיעֶה וּמַצִּילֶה וּמוֹשִׁיעֶה זוֹעֲקוֹלֶֽיךֶ תּוֹשִֽׁיעֶה חוֹכוֹלֶֽיךֶ הוֹשִֽׁיעֶה טִלְאוֹלֶֽיךֶ תַּשְׂבִּֽיעֶה יְבוּל לְהַשְׁפִּֽיעַ כׇּל שִֽׂיחַ תַּדְשֵֽׁאֶה וְתוֹשִֽׁיעֶה לְגֵיא בַּל תַּרְשִֽׁיעֶה מְגָדִים תַּמְתִּֽיקֶה וְתוֹשִֽׁיעֶה נְשִׂיאִים לְהַסִּֽיעַ שְׂעִירִים לְהָנִֽיעַ עֲנָנִים מִלְּהַמְנִֽיעַ פּוֹתַֽחַה יָד וּמַשְׂבִּיעֶה צִמְאוֹלֶֽיךֶ תַּשְׂבִּֽיעֶה קוֹרְעוֹלֶֽיךֶ תּוֹשִֽׁיעֶה רְחוּמוֹלֶֽיךֶ תּוֹשִֽׁיעֶה שׁוֹחֲרוֹלֶֽיךֶ הוֹשִֽׁיעֶה תְּמִימוֹלֶֽיךֶ תּוֹשִֽׁיעֶה הוֹשִֽׁיעֶה נָא׃ נְעִמוֹת בִּימִינְךֶ נֶֽצַח׃ Hoshí’eh na éden hamoshi’eh biltəkhe ein ləhoshí’a giboreh vərabeh ləhoshí’a daloti vəli yəhoshí’eh ha’Eil hamoshi’eh umatzileh umoshi’eh zo’aqoléikhe toshí’eh ḥokholéikhe hoshí’eh til’oléikhe tasbí’eh yəvul ləhashpí’a kol sí’aḥ tadshéi’eh vətoshí’eh ləgei bal tarshí’eh məgadim tamtíqeh vətoshí’eh nis’im ləhasí’a sə’irim ləhaní’a ananim miləhamní’a potáḥah yad umasbi’eh tzim’oléikhe tasbí’eh qorə’oléikhe toshí’eh rəḥumoléikhe toshí’eh shoḥaroléikhe hoshí’eh təmimoléikhe toshí’eh hoshí’eh na. Nə’imot biminəkhe nétzaḥ. Save us, please! Abundant and mighty in saving, besides You there’s no one who saves, clouds promulgate, dear ones — Yours! — You’ll save, Foundation Who saves, God Who saves, honest ones of Yours You’ll save, juicy fruit create, kids of Your flock You’ll sate, Liberator and Savior, may You engrassiate every gulch and save, nor this valley devastate, pulled-away-from-You ones You’ll save, questers-for-You save, rainshowers motivate, stormclouds don’t abnegate, the waiters for You, save, very-thirsty-for-You ones You’ll sate, when I am humbled, Voi’ll save me, expand Your hand and sate, Your implorers You’ll save, zesty fruits may You sweeten and save, save us, please! The pleasantness of Your right hand is forever. (Psalm 16:11) Fifth Circle הוֹשִֽׁיעֶה נָא אָדָם וּבְהֵמָה בָּשָׂר וְרֽוּחַ וּנְשָׁמָה גִּיד וְעֶֽצֶם וְקׇרְמָה דְּמוּת וְצֶֽלֶם וְרִקְמָה הוֹד לַהֶֽבֶל דָּמָה וְנִשְׁמַל כַּבְּהֵמוֹת נִדְמָה זִיב וְתֹֽאַר וְקוֹמָה חִדוּשׁ פְּנֵי אֲדָמָה טִיעַת עֲצֵי נְשָׁמָּה יְקָבִים וְקָמָה כְּרָמִים וְשִׁקְמָה לְתֵבֵל הַמְסֻיָּמָה מְטִרוֹת עֹז לְסַמְּמָה נְשִׁיָּה לְקַיְּמָה שִׂיחִים לְקוֹמְמָה עֲדָנִים לְעׇצְמָה פְּרָחִים לְהַעֲצִֽימָה צְמָחִים לְגׇשְׁמָה קָרִים לְזׇרְמָה רְבִיבִים לְשַׁלְּמָה שְׁתִיָּה לְרוֹמְמָה תְּלוּיָה עַל בְּלִימָה הוֹשִֽׁיעֶה נָא׃ יהוה אֲדָנֵֽנוּ מָה־אַדִּיר שִׁמְךֶ בְּכׇל־הָאָֽרֶץ אֲשֶׁר תְּנֶה הוֹדְךֶ עַל־הַשָּׁמַֽיִם׃ Hoshí’eh na adam uvheimah basar vərú’aḥ unshamah gid və’étzem vəqormah dəmut vətzélem vəriqmah hod lahével damah vənishmal kabəheimot nidmah ziv vətó’ar vəqomah ḥidush pənei adamah ti’at atzei nəshamah yəqavim vəqamah kəramim vəshiqmah ləteiveil haməsuyamah mətirot oz ləsaməmah nəshiyah ləqayəmah siḥim ləqoməmah adanim lə’otzmah pəraḥim ləha’atzímah tzəmaḥim ləgoshmah qarim ləzormah rəvivim ləshaləmah shətiyah ləroməmah təluyah al bəlimah hoshí’eh na. MOSHI’EH adanéinu mah adir shimkhe bəkhol ha’áretz asher təneh hodəkhe al hashamáyim. Save us, please! Adam-born and creature, body and soul and breath-flutter, cutis and bone and vigor, depiction and woven-work and feature, filigree like zephyr, graded as resembling a creature, habit and brilliance and stature, juvenation-renewment of the soil’s cover, kindling-branch of soulful timber, lush grain and wine reservoir, mulberry-fig and grape-nectar, noted world! for her: powerful rain to fragrant make her, quashed soil to renew her, rich trees to grow on her, sweet-morsels to strengthen for her, tender buds to proliferate on her, verdant-shoots to manifest on her, wet-cold rains to flow on her, expansive rains to complete her, yearning-completion to elevate her, zither-strung over the ether, save us, please! SAVIOR, our Foundation! How grand is Your Name over all the Earth! Who gave Your splendor over the heavens! (Psalm 8:2) Sixth Circle הושִֽׁיעֶה נָא אֲדָמָה מֵאֶֽרֶר בְּהֵמָה מִמְּשַׁכֶּֽלֶת גֹּֽרֶן מִבָּזָם דָּגָן מְדַּלֶּֽקֶת הוֹן מִמְּאֵרָה וְאֹֽכֶל מִמְּהוּמָה זָֽיִת מִנֶּֽשֶׁל חִטָּה מֵחָגָב טֶֽרֶף מִגּוֹבַי יֶֽקֶב מִיֶּֽלֶק כֶּֽרֶם מִתּוֹלַֽעַת לֶֽקֶשׁ מֵאַרְבֶּה מֶֽגֶד מִצְּלָצַל נֶֽפֶשׁ מִבֶּהָלָה שְׂבַע מִסׇּלְעָם עֲדָרִים מִדַּלּוּת פֵּרוֹת מִשִּׁדָּפוֹן צֹאן מִצְּמִיתוּת קָצִיר מִקְּלָלָה רֹב מֵרָזוֹן שִׁבֹּֽלֶת מִצִּנָּמוֹן תְּבוּאָה מֵחָסִיל הוֹשִֽׁיעֶה נָא׃ צַדִּיקֶה יהוה בְּכׇל־דְּרָכֶֽיהֶ וְחָסִידֶה בְּכׇל־מַעֲשֶֽׂיהֶ׃ Hoshí’eh na adamah mei’érer bəheimah miməshakélet góren mibazam dagan mədaléqet hon mimə’eirah və’ókhel miməhumah záyit minéshel ḥitah meiḥagav téref minovai yéqev miyéleq kérem mitolá’at léqesh mei’arbeh méged mitzəlatzal néfesh mibehalah səva misol’am ararim malut peirot mishidafon tzon mitzəmitut qatzir miqəlalah rov meirazon shibólet mitzinamon təvu’ah meiḥasil hoshí’eh na Tzadiqeh MOSHI’EH bəkhol dərakhéihe vəḥasideh bəkhol ma’aséihe. Save us, please! Abundance from abatement, beast from barrenness, choice-fruit from chewing-bug, digestibles from devouring-bug, fruit from blight, grain from scorching, harvest from horrors, jaw-food from turmoil, kine from starvation, late-growth from locust, mind from terror, nature from gnawing-bug, produce from swarming-bug, quality-olive from earthfall, ripe-wheat from drought, soil from scourge, threshing-floor from thousandfold-bug, vineyard from scalebug, wheat from whirling-bug, excess from destruction, yard-animals from yawning-pit, zymurgy-locus from zygotic-bug, save us, please! Very righteous is the SAVIOR in all Voix ways, and devoted in all Voix deeds. (Psalm 145:17) Seventh Circle לְמַֽעַן אֵיתָן הַנִּזְרָק בְּלַֽהַב אֵשׁ׃ לְמַֽעַן בֵּן הַנֶּעֱקַד עַל עֵצִים וָאֵשׁ׃ לְמַֽעַן גִּבּוֹר הַנֶּאֱבַק עִם שַׂר אֵשׁ׃ לְמַֽעַן דְּגָלִים נָחִֽיתֶ בְּאוֹר וַעֲנַן אֵשׁ׃ לְמַֽעֲן הֹעֲלָה לַמָּרוֹם וְנִתְעַלָּה כְּמַלְאֲכוֹל אֵשׁ׃ לְמַֽעַן וְהוּא לָךְ כְּסְֶגֶל בְּאֶרְאֶלּוֹל אֵשׁ׃ לְמַֽעַן זֶֽבֶד דִּבְּרוֹת הַנְּתוּנוֹת מֵאֵשׁ׃ לְמַֽעַן חִפּוּי יְרִיעוֹת וַעֲנַן אֵשׁ׃ לְמַֽעַן טֶֽכֶס הַר יָרַֽדְתֶּ עָלָיו בָּאֵשׁ׃ לְמַֽעַן יְדִידוּת בַּֽיִת אֲשֶׁר אָהַֽבְתֶּ מִשְּׁמֵי אֵשׁ׃ לְמַֽעַן כָּמַהּ עַד שָׁקְעָה הָאֵשׁ׃ לְמַֽעַן לָקַח מַחְתַּת אֵשׁ וְהֵסִיר חֲרוֹן אֵשׁ׃ לְמַֽעַן מְקַנֵּא קִנְאָה גְדוֹלָה בָאֵשׁ׃ לְמַֽעַן נָּף יָדוֹ וְיָרְדוּ אַבְנֵי אֵשׁ׃ לְמַֽעַן שָׂם טְלֵה חָלָב כְּלִיל אֵשׁ׃ לְמַֽעַן עָמַד בַּגֹּֽרֶן וְנִתְרַצָּה בָאֵשׁ׃ לְמַֽעַן פִּלֵּל בָּעֲזָרָה וְיָרְדָה הָאֵשׁ׃ לְמַֽעַן צִיר עָלָה וְנִתְעַלָּה בְּרֶֽכֶב וְסוּסֵי אֵשׁ׃ לְמַֽעַן קְדוֹשׁוֹל מֻּשְׁלָכוֹל בָּאֵשׁ׃ לְמַֽעַן רִבּוֹא רִבֲבָן חָז וְנַהֲרֵי אֵשׁ׃ לְמַֽעַן שִׁמְמוֹת עִירְךֶ הַשְּׁרוּפָה בָאֵשׁ׃ לְמַֽעַן תּוֹלְדוֹת אַלֻּפֵי יְהוּדָה תָּשִֽׂימֶה כְכִיּוֹר אֵשׁ׃ הוֹשִֽׁיעֶה נָא׃ Ləmá’an eitan hanizraq bəláhav eish. Ləmá’an bein hane’eqad al eitzim va’eish. Ləmá’an gibor hane’evaq im sar eish. Ləmá’an dəgalim naḥite bə’or va’anan eish. Ləmá’an ho’alah lamarom vənit’alah kəmal’akhol eish. Ləmá’an vəhu lakh kəségel bə’er’elol eish. Ləmá’an zéved dibərot hanətunot mei’eish. Ləmá’an ḥifui yəri’ot va’anan eish. Ləmá’an tékhes har yarádte alav ba’eish. Ləmá’an yədidut báyit asher ahávte mishəmei eish. Ləmá’an kamah ad shaqə’ah ha’eish. Ləmá’an laqaḥ maḥtat eish vəheisir ḥaron eish. Ləmá’an məqanei qin’ah gədolah va’eish. Ləmá’an naf yado vəyarədu avnei eish. Ləmá’an sam təleih ḥalav kəlil eish. Ləmá’an amad bagóren vənitratzah va’eish. Ləmá’an pileil ba’azarah vəyarədah ha’eish. Ləmá’an tzir alah vənit’alah bərékhev vəsusei eish. Ləmá’an qədoshol mushlakhol ba’eish. Ləmá’an ribo rivavan ḥaz vənaharei eish. Ləmá’an shiməmot irəkhe hashərufah va’eish. Ləmá’an tolədot alufei Yəhudah tasímeh khəkhiyor eish. Hoshí’eh na. For the sake of the adamant, the one thrown into flames of fire! For the sake of the boy, the one bound on branches and fire! For the sake of the champion, the one who wrestled with a prince of fire! For the sake of the divisions You led with light and cloud of fire! For the sake of the fetched-up to the heights, the one exalted like angels of fire! For the sake of the guy, the one like a viceroy to You among divine spirits of fire! For the sake of the honor-gift of words, the ones given from fire! For the sake of the judiciously concealed by curtains and cloud of fire! For the sake of the key rite on the mountain You descended on in fire! For the sake of the loved house, which You cherished more than heavens of fire! For the sake of the maintainer of yearning until the abatement of the fire! For the sake of the nabber of a censer of fire and turner-aside of the fury of fire! For the sake of the powerfully jealous’s great jealousy with fire! For the sake of the quiverer of his hands and down fell stones of fire! For the sake of the ringer of the milk-lamb with fire! For the sake of the stander in the threshing-floor, satisfied by fire! For the sake of the təfilah-offerer in the courtyard, and down came the fire! For the sake of the visionary who ascended and was exalted with chariot and horses of fire! For the sake of the wholly holy ones flung into the fire! For the sake of the extremely many myriads seer, and seer of rivers of fire! For the sake of Your city’s destructions, the one burned up by fire! For the sake of the zillion generations of Yəhudah You will make like a basin of fire! Save us, please! This set of verses ends with the Shəma. For a description of the alternatives offered, consult the full version of the Shəma (line 14,079). לְךֶ יהוה הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶֽרֶת וְהַנֵּֽצַח וְהַהוֹד כִּי־כֹל בַּשָּׁמַֽיִם וּבָאָֽרֶץ לְךֶ יהוה הַיְּשׁוּעָה וְהַמִּתְנַשֵֽׂאַה לְכֹל לְרֹאשׁ׃ וְהָיָה צֶֽדֶק שָׁלֵם עַל־כׇּל־הָאָָֽרֶץ בַּיּוֹם הַהוּא יִהְיֶת יהוה אָחֶד וּשְׁמֶהּ אֶחָד׃ ‏<שְׁמַע | שִׁמְעֶה | דַּע | דְּעֶה>‏ יִשְׂרָאֵל יהוה אֱלֹהֵֽינוּ יהוה אָחֶד׃ Ləkhe MOSHI’EH hagadulah vəhagəvurah vəhatif’éret vəhanéitzaḥ vəhahod ki khol bashamáyim uva’áretz ləkheh MOSHI’EH hayəshu’ah vəhamitnaséi’ah ləkhol lərosh. Vəhayah tzédeq shaleim al kol ha’áretz bayom hahu yihyet MOSHI’EH aḥed ushmeh eḥad. Yisra’eil SHƏKHINAH Elohéinu ADONAI aḥed. Yours, SAVIOR, are the greatness and the mightiness and the beauty and the endurance and the splendor — yes, everything in heaven and on earth! Yours, SAVIOR, are the liberation and the vaunting up as head over all. (1 Chronicles 29:10) And perfect Justice will be upon all the earth, and on that day will the SAVIOR be one and Voix Name one. (Zəkharyah 14:9) Yisra’eil: The PRESENCE is our God! ADONAI is one! (Dəvarim 6:4) Continue with the Weekday Conclusions to Hoshanot (line 22,298). Climactic Supplications The leader, followed by the congregation: הוֹשִֽׁיעֶה נָא אֵל נָא אָנָּא הוֹשִֽׁיעֶה נָּא׃ הוֹשִֽׁיעֶה נָא סִלְחֶה נָא וְהַצְלִֽיחֶה נָא וְהוֹשִׁיעֹֽנוּ אֵל מָעֻזֵּֽנוּ׃ Hoshí’eh na Eil na ana hoshí’eh na. Hoshí’eh na silḥeh na vəhatzlíḥeh na vəhoshí’ónu Eil ma’uzéinu. Save us, please, God, please! Please save us, please! Save us, please, forgive us, please, and prosper us, please, and save us, God of our refuge! (At this point, lulavim are swapped for hoshanot, bundles of willow branches.) תַּעֲנֶת אֱמוּנוֹל שׁוֹפְכוֹל לְךֶ לֵב כַּמַֽיִם וְהוֹשִֽׁיעֶה נָּא לְמַֽעַן בָּא בָאֵשׁ וּבַמַּֽיִם וְהַצְלִֽיחֶה נָא גָזַר וְנָם יֻקַּח נָא מְעַט מַֽיִם וְהוֹשִׁיעֹֽנוּ אֵל מָעֻזֵּֽנוּ׃ תַּעֲנֶת דְגָלִים גָּֽזוּ גִּזְרֵי מַֽיִם וְהוֹשִֽׁיעֶה נָּא לְמַֽעַן הַנֶּאֱקַד בְּשַֽׁעַר הַשָּׁמַֽיִם וְהַצְלִֽיחֶה נָא וְשָׁב וְחָפַר בְּאֵרוֹת מַֽיִם וְהוֹשִׁיעֹֽנוּ אֵל מָעֻזֵּֽנוּ׃ תַּעֲנֶת זַכּוֹל חוֹנוֹל עֲלֵי מַֽיִם וְהוֹשִֽׁיעֶה נָּא לְמַֽעַן חָלָק מְפַצֵּל מַקְלוֹת בְּשִׁקְתוֹת הַמַּֽיִם וְהַצְלִֽיחֶה נָא טָעַן וְגָל אֶֽבֶן מִבְּאֵר מַֽיִם וְהוֹשִׁיעֹֽנוּ אֵל מָעֻזֵּֽנוּ׃ תַּעֲנֶת יְדִידוֹל נוֹחֲלוֹל דָת מְשׁוּלַת מַֽיִם וְהוֹשִֽׁיעֶה נָּא לְמַֽעַן כָּרוּ בְּמִשְׁעֲנוֹתָל מַֽיִם וְהַצְלִֽיחֶה נָא לְהָכִין לָֽלוֹ וּלְצֶאֱצְאוֹלָֽלוֹ מַֽיִם וְהוֹשִׁיעֹֽנוּ אֵל מָעֻזֵּֽנוּ׃ תַּעֲנֶת מִתְחַנְּנוֹל כְּבִישִׁימוֹן עֲלֵי מַֽיִם וְהוֹשִֽׁיעֶה נָּא לְמַֽעַן נֶאֱמַן בַּֽיִת מַסְפִּיק לָעָם מַֽיִם וְהַצְלִֽיחֶה נָא סֶֽלַע הָךְ וַיָּזֽוּבוּ מַֽיִם וְהוֹשִׁיעֹֽנוּ אֵל מָעֻזֵּֽנוּ׃ תַּעֲנֶת עוֹנוֹל עֲלִי בְאֵר מַֽיִם וְהוֹשִֽׁיעֶה נָּא לְמַֽעַן פֻּקַּד בְּמֵי מְרִיבַת מַֽיִם וְהַצְלִֽיחֶה נָא צְמֵאוֹל לְהַשְׁקוֹת מַֽיִם וְהוֹשִׁיעֹֽנוּ אֵל מָעֻזֵּֽנוּ׃ תַּעֲנֶת קְדוֹשׁוֹל מְנַסְּכוֹל לְךֶ מַֽיִם וְהוֹשִֽׁיעֶה נָּא לְמַֽעַן רֹאשׁ מְשׁוֹרְרוֹל כְּתָאַב שְׁתוֹת מַֽיִם וְהַצְלִֽיחֶה נָא שָׁב וְנָסַךְ לְךֶ מַֽיִם וְהוֹשִׁיעֹֽנוּ אֵל מָעֻזֵּֽנוּ׃ תַעֲנֶת שׁוֹאֲלוֹל בְּרִבּֽוּעַ אֶשְׁלֵי מַֽיִם וְהוֹשִֽׁיעֶה נָּא לְמַֽעַן תֵּל תַּלְפִּיּוֹת מוֹצָא מַֽיִם וְהַצְלִֽיחֶה נָא תִּפְתְּחֶה אֶֽרֶץ וְתַרְעִֽיפֶה שָׁמַֽיִם וְהוֹשִׁיעֹֽנוּ אֵל מָעֻזֵּֽנוּ׃ Leader, then the congregation: רַחֲמֶה נָא קְהַל עֲדַת יְשׁוּרוּן סִלְחֶה וּמַחֲלֶה עֲוֺנָל וְהוֹשִׁיעֹֽנוּ אֱלֹהֵי יִשְׁעֵֽנוּ׃ Ta’anet emunol shofəkhol ləkhe leiv kamáyim vəhoshí’eh na ləmá’an ba va’eish uvamáyim vəhatzlíḥeh na gazar vənam yuqaḥ na mə’at máyim vəhoshi’ónu Eil ma’uzéinu. Ta’anet dəgalim gázu gizrei máyim vəhoshí’eh na ləmá’an hane’eqad bəshá’ar hashamáyim vəhatzlíḥeh na vəshav vəḥafar bə’eirot máyim vəhoshi’ónu Eil ma’uzéinu. Ta’anet zakol ḥonol alei máyim vəhoshí’eh na ləmá’an ḥalaq məfatzeil maqlot bəshiqtot hamáyim vəhatzlíḥeh na ta’an vəgal éven mibə’eir máyim vəhoshi’ónu Eil ma’uzéinu. Ta’anet yədidol noḥalol dat məshulat máyim vəhoshí’eh na ləmá’an karu bəmish’anotal máyim vəhatzlíḥeh na ləhakhin lálo ultze’etz’olálo máyim vəhoshi’ónu Eil ma’uzéinu. Ta’anet mitḥanənol kəvishimon alei máyim vəhoshí’eh na ləmá’an ne’eman báyit maspiq la’am máyim vəhatzlíḥeh na séla hakh vayazúvu máyim vəhoshi’ónu Eil ma’uzéinu. Ta’anet onol ali və’eir máyim vəhoshí’eh na ləmá’an puqad bəMei Mərivat máyim vəhatzlíḥeh na tzəmei’ol ləhashqot máyim vəhoshi’ónu Eil ma’uzéinu. Ta’anet qədoshol mənasəkhol ləkhe máyim vəhoshí’eh na ləmá’an rosh məshorərol kəta’av shətot máyim vəhatzlíḥeh na shav vənasakh ləkhe máyim vəhoshi’ónu Eil ma’uzéinu. Ta’anet sho’alol bəribú’a eshlei máyim vəhoshí’eh na ləmá’an teil talpiyot motza máyim vəhatzlíḥeh na tiftəḥeh éretz vətar’ífeh shamáyim vəhoshi’ónu Eil ma’uzéinu. Leader, then the congregation: Raḥameh na qəhal adat Yəshurun silḥeh umaḥaleh avonal vəhoshi’ónu Elohei yishéinu. You must answer the adamant, pouring their heart out to You like water — and save us, please! — for the sake of the one who bore up thru fire and thru water; — and prosper us, please! — calling the shot, he said “Let someone bring a wee bit of water!” — and save us, God of our refuge! You must answer the divisions that careered thru carved faces of water — and save us, please! — for the sake of the fettered at the gate of the Heaven-water; — and prosper us, please! — grown up, he dug wells of water — and save us, God of our refuge! You must answer the honest camping upon the water — and save us, please! — for the sake of the jaw-without-hair-haver carving staves by troughs of water; — and prosper us, please! — knuckling under, he rolled away a stone from a well of water — and save us, God of our refuge! You must answer the loved ones, inheriting a Law like water — and save us, please! — for the sake of those who mined, with their walking-sticks, water — and prosper us, please! — nimbly readying, for themselves and their offspring, water — and save us, God of our refuge! You must answer those pleading, wasteland-like, for water — and save us, please! — for the sake of the quintessentially trusted of the house, proffering, for the people, water; — and prosper us, please! — rock he struck and out flowed water — and save us, God of our refuge! You must answer those singing out, “Spring up, well of water!” — and save us, please! — for the sake of the tasked one at the Waters of Mərivah water — and prosper us, please! — very parched ones to sate with water — and save us, God of our refuge! You must answer the wholly-set-aside ones, pouring out, for You, water — and save us, please! — for the sake of the explorer of song-makers when he ached to drink water — and prosper us, please! — yawing about, he poured out, for You, water — and save us, God of our refuge! You must answer the yearners with the four-kinds rooted by water — and save us, please! — for the sake of Zion, ziggurat-ruined, wellspring of water, — and prosper us, please! — zip open the earth and zing down the Heaven-water! — and save us, God of our refuge! Leader, then the congregation: Please have compassion on the community of the congregation of Yəshurun! Forgive and pardon their sin! And save us, God of our salvation! אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אֹֽמֶץ יֶשְׁעֲךֶ בָּא אוֹת דּוֹדֶתִי הִנֵּה זֶה בָּא מְבַשֵּׂר וְאוֹמֵר׃ אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר בָּא בְּרִבְבוֹת גִּילִים לְהִיסּוֹב אֶת כׇּל עוֹלָמִים מְבַשֵּׂר וְאוֹמֵר׃ אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר גִּשְׁתֶּהּ בַּשּׁוֹפָר לִתְקַע תַּחְתֶּֽיהֶ הַר יִבָּקַע מְבַשֵּׂר וְאוֹמֵר׃ אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר דָּפְקֶה וְהֵצִֽיצֶה וְהִזְרִֽיחֶה חֲצִי הָר מִמִּזְרָח הִבְרִֽיחֶה מְבַשֵּׂר וְאוֹמֵר׃ אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר הֵקִֽימֶה מִלּוּל נׇאֳמֶהּ וּבָאֶה הֶא וְכׇל קְדוֹשׁוֹל עִמֶּהּ מְבַשֵּׂר וְאוֹמֵר׃ אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר וּלְכׇל בָּאוֹל הָעוֹלָם שָׁלוֹם יִנָּתֵן בָּעוֹלָם מְבַשֵּׂר וְאוֹמֵר׃ אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר זֶֽרַע עֲמוּסוֹל רַחְמֶהּ נוֹלְדוּ כְּיַלְדֶּה מִמְּעֵי אִבֶהּ מְבַשֵּׂר וְאוֹמֵר׃ אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר חִבְּלֶה וְיָלְדֶה מִי זֹאת מִי יָדְעֶה כַּזֹּאת מְבַשֵּׂר וְאוֹמֵר׃ אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר טְהוֹרֶה פָעֲלֶה כׇל אֵֽלֶּה וּמִי חָוְתֶה כָּאֵֽלֶּה מְבַשֵּׂר וְאוֹמֵר׃ אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר יֶֽשַׁע וּזְמַן הוּחַד הֲיֽוּחַל אֶֽרֶץ בְּיוֹם אֶחָד מְבַשֵּׂר וְאוֹמֵר׃ אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר כַּבִּירֶה רוֹם וָתַֽחַת אִם יִוָּלֵד גּוֹי פַּֽעַם אֶחַת מְבַשֵּׂר וְאוֹמֵר׃ אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר לְעֵת יִגְאֲלֶה עַמֶּהּ הֵיעוֹר וְהָיָה לְעֵת עֶֽרֶב יִהְיֶה עוֹר מְבַשֵּׂר וְאוֹמֵר׃ אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר מוֹשִׁיעוֹל יַעֲלוֹל לְהַר צִיּוֹן כִּי חָלָה גַּם יָלְדָה צִיּוֹן מְבַשֵּׂר וְאוֹמֵר׃ אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר נוֹדַע בְּכׇל אַרְצְךֶ הַרְחִֽיבֶה מְקוֹם אׇהֳלְךֶ מְבַשֵּׂר וְאוֹמֵר׃ אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר שִֽׂימֶה עַד קְצָווֹת מִשְׁכְּנוֹתֶֽיךֶ קַבְּלֶה רְעוֹלֶֽיךֶ וּבְנוֹלֶֽיךֶ מְבַשֵּׂר וְאוֹמֵר׃ אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר עִלְזִי חֲבַצֶּֽלֶת הַשָּׁרוֹן כִּי קָֽמוּ יְשֵׁנוֹל חֶבְרוֹן מְבַשֵּׂר וְאוֹמֵר׃ אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר פְּנוֹל אֵלַי וְהִוָּשְׁעוֹל הַיּוֹם אִם בְּקוֹלִי תִשְׁמָֽעוֹל מְבַשֵּׂר וְאוֹמֵר׃ אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר צָמְחֶה עִיר צֶֽמַח שְׁמָהּ הִיא חֵרוּת בְּעַצְמָהּ מְבַשֵּׂר וְאוֹמֵר׃ אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר קֽוּמוֹל כְּפוּשׁוֹל עָפָר הָקִֽיצוֹל וְעַנְּגוֹל שׁוֹכְנוֹל עָפָר מְבַשֵּׂר וְאוֹמֵר׃ אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר רַבָּֽתִי עָם בְּהַפְלִיאוֹ מִגְדּוֹל יְשׁוּעוֹת שִׂיאוֹ מְבַשֵּׂר וְאוֹמֵר׃ אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר שֵׁם רְשָׁעוֹל לְהַאֲבִיד עֹֽשֶׂת חֶֽסֶד כֹּל אַל לְהַאֲבִיד מְבַשֵּׂר וְאוֹמֵר׃ אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר תְּנֶה יְשׁוּעוֹת לְעַם עוֹלָם לְחַוָּה וּלְזַרְעָהּ עַד עוֹלָם מְבַשֵּׂר וְאוֹמֵר׃ אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר אוֹת מְבַשֶּֽׂרֶה מְבַשֵּׂר וְאוֹמֵר Ot məvaséreh məvaseir və’omeir ot məvaséreh məvaseir və’omeir Ómetz yesh’akhe ba ot dodeti hineih zeh ba məvaseir və’omeir. Ot məvaséreh məvaseir və’omeir ot məvaséreh məvaseir və’omeir Ba bərivəvot gilim ləhisov et kol olamim məvaseir və’omeir. Ot məvaséreh məvaseir və’omeir ot məvaséreh məvaseir və’omeir Gishteh bashofar litqa taḥtéihe har yibaqa məvaseir və’omeir. Ot məvaséreh məvaseir və’omeir ot məvaséreh məvaseir və’omeir Dafqeh vəheitzítzeh vəhizríḥeh ḥatzi har mimizraḥ hivríḥeh məvaseir və’omeir. Ot məvaséreh məvaseir və’omeir ot məvaséreh məvaseir və’omeir Heiqímeh milul no’omeh uva’eh he vəkhol qədoshol imeh məvaseir və’omeir. Ot məvaséreh məvaseir və’omeir ot məvaséreh məvaseir və’omeir Ulkhol ba’ol ha’olam shalom yinatein ba’olam məvaseir və’omeir. Ot məvaséreh məvaseir və’omeir ot məvaséreh məvaseir və’omeir Zéra amusol raḥmeh nolədu kəyaldeh mimə’ei iveh məvaseir və’omeir. Ot məvaséreh məvaseir və’omeir ot məvaséreh məvaseir və’omeir Ḥibəleh vəyalədeh mi zot mi yadə’eh kazot məvaseir və’omeir. Ot məvaséreh məvaseir və’omeir ot məvaséreh məvaseir və’omeir Təhoreh fa’aleh khol éileh umi ḥavəteh ka’éileh məvaseir və’omeir. Ot məvaséreh məvaseir və’omeir ot məvaséreh məvaseir və’omeir Yésha uzman huḥad hayúḥal éretz bəyom eḥad məvaseir və’omeir. Ot məvaséreh məvaseir və’omeir ot məvaséreh məvaseir və’omeir Kabireh rom vatáḥat im yivaleid goi pá’am eḥat məvaseir və’omeir. Ot məvaséreh məvaseir və’omeir ot məvaséreh məvaseir və’omeir Lə’eit yig’aleh ameh hei’or vəhayah lə’eit érev yihyeh or məvaseir və’omeir. Ot məvaséreh məvaseir və’omeir ot məvaséreh məvaseir və’omeir Moshi’ol ya’alol ləHar Tziyon ki ḥalah gam yalədah Tziyon məvaseir və’omeir. Ot məvaséreh məvaseir və’omeir ot məvaséreh məvaseir və’omeir Noda bəkhol artzəkhe harḥíveh məqom oholkhe məvaseir və’omeir. Ot məvaséreh məvaseir və’omeir ot məvaséreh məvaseir və’omeir Símeh ad qətzavot mishkənotéikhe qabəleh rə’oléikhe uvnoléikhe məvaseir və’omeir. Ot məvaséreh məvaseir və’omeir ot məvaséreh məvaseir və’omeir Ilzi ḥavatzélet haSharon ki qámu yəsheinol Ḥevron məvaseir və’omeir. Ot məvaséreh məvaseir və’omeir ot məvaséreh məvaseir və’omeir Pənol eilai vəhivashə’ol hayom im bəqoli tishmá’ol məvaseir və’omeir. Ot məvaséreh məvaseir və’omeir ot məvaséreh məvaseir və’omeir Tzaməḥeh ir tzémaḥ shəmah hi ḥeirut bə’atzmah məvaseir və’omeir. Ot məvaséreh məvaseir və’omeir ot məvaséreh məvaseir və’omeir Qúmol kəfushol afar haqítzol və’anəgol shokhənol afar məvaseir və’omeir. Ot məvaséreh məvaseir və’omeir ot məvaséreh məvaseir və’omeir Rabáti am bəhafli’o migdol yəshu’ot si’o məvaseir və’omeir. Ot məvaséreh məvaseir və’omeir ot məvaséreh məvaseir və’omeir Sheim rəsha’ol ləha’avid óset ḥésed kol al ləha’avid məvaseir və’omeir. Ot məvaséreh məvaseir və’omeir ot məvaséreh məvaseir və’omeir Təneh yəshu’ot lə’am olam ləḤavah ulzar’ah ad olam məvaseir və’omeir. Ot məvaséreh məvaseir və’omeir ot məvaséreh məvaseir və’omeir The sign of the herald, heralding and announcing! The sign of the herald, heralding and announcing! Ah! Strong your Liberation comes! The sign of my beloved! Note! It comes! (Shir haShirim 2:8) Heralding and announcing: The sign of the herald, heralding and announcing! The sign of the herald, heralding and announcing! Bringing in a billion elations to encircle entire creations. (Zəkharyah 14:4) Heralding and announcing: The sign of the herald, heralding and announcing! The sign of the herald, heralding and announcing! Coming near with the shofar’s blast, underneath a mountain apart is blast. Heralding and announcing: The sign of the herald, heralding and announcing! The sign of the herald, heralding and announcing! Door-knocking and peeking and being released; half a mountain moving towards the East. Heralding and announcing: The sign of the herald, heralding and announcing! The sign of the herald, heralding and announcing! Fulfilling the words that they swore, coming and bringing along holy ones galore! Heralding and announcing: The sign of the herald, heralding and announcing! The sign of the herald, heralding and announcing! Generations — to all to come in the world peace shall be given in the world! Heralding and announcing: The sign of the herald, heralding and announcing! The sign of the herald, heralding and announcing! Heirs of those carried in Voix womb have been born as from within their parent in infancy’s bloom! Heralding and announcing: The sign of the herald, heralding and announcing! The sign of the herald, heralding and announcing! Juddering with birth-pangs and birthing “Who’s this?”, who has known the likes of this? Heralding and announcing: The sign of the herald, heralding and announcing! The sign of the herald, heralding and announcing! Kosher, Voi has done all these things! Who has experienced the like of these things? Heralding and announcing: The sign of the herald, heralding and announcing! The sign of the herald, heralding and announcing! Liberation, its time is not far away! Can the Earth writhe in birth for only one day? Heralding and announcing: The sign of the herald, heralding and announcing! The sign of the herald, heralding and announcing! Mighty both deep and sublime, can a nation be born all at one time? (Yəshayáhu 66:8) Heralding and announcing: The sign of the herald, heralding and announcing! The sign of the herald, heralding and announcing! Now when Awakening Voix people will redeem, then will evening with waking teem! Heralding and announcing: The sign of the herald, heralding and announcing! The sign of the herald, heralding and announcing! Protectors shall climb Mount Tziyon when writhing, even birthing, is Tziyon! Heralding and announcing: The sign of the herald, heralding and announcing! The sign of the herald, heralding and announcing! Quite well known in all Your land: “Widen the place for your tent to stand!” (Yəshayáhu 54:2) Heralding and announcing: The sign of the herald, heralding and announcing! The sign of the herald, heralding and announcing! Reel out Your presence-places to the ends of the earth! Welcome Your friends and those Yours by birth! Heralding and announcing: The sign of the herald, heralding and announcing! The sign of the herald, heralding and announcing! Sparkle, lily of Sharon! For risen up have the sleepers of Ḥevron! Heralding and announcing: The sign of the herald, heralding and announcing! The sign of the herald, heralding and announcing! “Turn to Me and be freed! (Yəshayáhu 45:22) If only today My command you’d heed!” Heralding and announcing: The sign of the herald, heralding and announcing! The sign of the herald, heralding and announcing! Vaunted up has a city, “Vaunting” her name, and she has freedom in her very frame. Heralding and announcing: The sign of the herald, heralding and announcing! The sign of the herald, heralding and announcing! Wake up, you crushed into dust! Be firm and celebrate, you lying in dust! Heralding and announcing: The sign of the herald, heralding and announcing! The sign of the herald, heralding and announcing! Exalted people, with wondermaking inside, a tower of liberation is their pride! Heralding and announcing: The sign of the herald, heralding and announcing! The sign of the herald, heralding and announcing! Yes, the name of the wicked shall be blotted out! All who work devotion shall never be blotted out! Heralding and announcing: The sign of the herald, heralding and announcing! The sign of the herald, heralding and announcing! Zap this people with liberation forever, Ḥavah and her seed forever and ever! Heralding and announcing: The sign of the herald, heralding and announcing! The sign of the herald, heralding and announcing! (The willow branches are beaten against the floor, or some other hard surface, either five times or until their leaves fall off.) הוֹשִֽׁיעֶה אֶת־עַמֶּֽךֶ וּבָרְכֶה אֶת־נַחֲלָתֶֽךֶ וּרְעֹל וְנַשְּׂאֹל עַד־הָעוֹלָם׃ וְיִהְיוּ דְבָרַי אֵלֶּה אֲשֶׁר הִתְחַנַּֽנְתִּי לִפְנֵי יהוה קְרֹבִים אֶל־יהוה אֱלֹהֵֽינוּ יוֹמָם וָלָֽיְלָה לַעֲשׂוֹת מִשְׁפַּט עַבְדֶּהּ וּמִשְׁפַּט עַמֶּהּ יִשְׂרָאֵל דְּבַר יוֹם בְּיוֹמוֹ׃ לְמַֽעַן דַּֽעַת כׇּל עַמֶּהּ יִשְׂרָאֵל כִּי יהוה הֶא הָאֱלֹהִים אֵין עוֹד׃ Hoshí’eh et amékhe uvarəkhe et naḥalatékhe ur’ol vənasə’ol ad ha’olam. Vəyihyu dəvarai eileh asher hitḥanánti lifnei MOSHI’EH qərovim el MOSHI’EH Elohéinu yomam valáilah la’asot mishpat avdeh umishpat ameh Yisra’eil dəvar yom bəyomo. Ləmá’an dá’at kol ameh Yisra’eil ki MOSHI’EH he ha’Elohim ein od. Save Your people and bless Your inheritance and shepherd them and support them endlessly. (Psalm 28:9) And may my words — these ones that I seek favor with before the SAVIOR — draw close to the SAVIOR, our God, day and night to make judgement for Voix servant and judgement for Voix people, Yisra’eil: the needs of the day on each day, so that all Voix people, Yisra’eil, know that the SAVIOR Voidself is God, there is no other. (1 Kings 8:59–60) (The Torah scrolls are returned to the ark. The ark is closed.) יְהִי רָצוֹן מִלְּפָנֶֽיךֶ יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ הַבּוֹחֶֽרֶה בִּנְבִיאוֹל טוֹבוֹל וּבְמִנְהֲגֵיהֶל הַטּוֹבִים שֶׁתְּקַבְּלֶה בְּרַחֲמִים וּבְרָצוֹן אֶת תְּפִלָּתֵֽנוּ וְהַקָּפוֹתֵֽינוּ׃ וְזִכְרֶה לָֽנוּ זְכוּת שִׁבְעַת תְּמִימוֹלֶֽיךֶ וְתָסִֽירֶה מְחִצַּת הַבַּרְזֶל הַמַּפְסֶֽקֶת בֵּינֵֽינוּ וּבֵינֶֽיךֶ וְתַקְשִֽׁיבֶה שַׁוְעָתֵֽנוּ וְתֵיטִֽיבֶה לָֽנוּ הַחֲתִימָה תּוֹלֶת אֶֽרֶץ עַל בְּלִימָה וְחִתְמֹֽנוּ בְּסֵֽפֶר חַיִּים טוֹבִים׃ Yəhi ratzon miləfanéikhe MOSHI’EH Elohéinu vEilohei ivoléinu haboḥereh binvi’ol tovol uvminhaneihel hatovim shetəqabəleh bəraḥamim uvratzon et təfilatéinu vəhaqafotéinu. Vəzikhreh lánu zəkhut shiv’at təmimoléikhe vətasíreh məḥitzat habarzel hamafséqet beinéinu uveinéikhe vətaqshíveh shav’atéinu vəteitíveh lánu haḥatimah tolet éretz al bəlimah vəḥitmónu bəséifer ḥayim tovim. May it be Your will, SAVIOR, our God and God of our forebears, the One Who chooses good prophets and their good habits, that You welcome with compassion and favor our prayer and our circlings. And remember for us the merit of Your seven integrous ones and turn away the wall of iron that cuts between us and You and pay attention to our asks and make the Sealing good for us, Suspender of the earth over the abyss, and seal us in the Book of Good Life. וְהַיּוֹם הַזֶּה תִּתְּנֶה בִּשְׁכִינַת עֻזְּךֶ חָמֵשׁ גְּבוּרוֹת מְמֻתָּקוֹת עַל יְדֵי חֲבִיטַת עֲרָבָה מִנְהַג נְבִיאוֹלֶֽיךֶ הַקְּדוֹשׁוֹל וְתִתְעוֹרֵר הָאַהֲבָה בֵּינֵיהֶל׃ וּתְנַשְּׁקֹֽנוּ מִנְּשִׁיקוֹת פִּֽיךֶ מַמְתֶּֽקֶת כׇּל הַגְּבוּרוֹת וְכׇל הַדִּינִין׃ וְתָאִֽירֶה לִשְׁכִינַת עֻזְּךֶ בְּשִׁמְךֶ שֶׁהוּא טַל אוֹרוֹת טַלֶּֽךֶ וּמִשָּׁם תַּשְׁפִּֽיעֶה שֶׁפַע לְעַבְדֶּתְךֶ הַמִּתְפַּלֶּֽלֶה לְפָנֶֽיךֶ שֶׁתַּאֲרִֽיכֶה יָמֶֽיהֶ וְתִמְחֲלֶה לֶהּ חֲטָאֶֽיהֶ וַעֲוֺנוֹתֶֽיהֶ וּפְשָׁעֶֽיהֶ׃ וְתִפְשְׁטֶה יְמִינְךֶ וְיָדְךֶ לְקַבְּלֶהּ בִּתְשׁוּבָה שְׁלֵמָה לְפָנֶֽיךֶ׃ וְאוֹצָרְךֶ הַטּוֹב תִּפְתְחֶה לְהַשְׂבִּֽיעַ מַֽיִם נֶֽפֶשׁ שׁוֹקֵקָה כְּמוֹ שֶׁכָּתוּב׃ יִפְתְּחֶה יהוה לְךֶ אֶת אוֹצָרֶהּ הַטּוֹב אֶת הַשָּׁמַֽיִם לָתֵת מְטַר אַרְצְךֶ בְּעִתּוֹ וּבָרֵךְ אֶת כׇּל מַעֲשֵׂה חַיֶּֽיךֶ׃ אָמֵן׃ Vəhayom hazeh titəneh bishkhinat uzəkhe ḥameish gəvurot məmutaqot al yədei ḥavitat aravah minhag nəvi’oléikhe haqədoshol vətit’oreir ha’ahavah beineihel. Utnashəqónu minəshiqot píkhe mamtéqet kol hagəvurot vəkhol hadinin. Vəta’íreh lishkhinat uzəkhe bishməkhe shehu tal orot talékhe umisham tashpí’eh shefa lə’avdetkhe hamitpaléleh ləfanéikhe sheta’aríkheh yaméihe vətimḥaleh leh ḥata’éihe va’avonotéihe ufsha’éihe. Vətifshəteh yəminəkhe vəyadəkhe ləqabəleh bitshuvah shəleimah ləfanéikhe. Və’otzarəkhe hatov tiftəḥeh ləhasbí’a máyim néfesh shoqeiqah kəmo shekatuv. Yiftəḥeh MOSHI’EH ləkhe et otzareh hatov et hashamáyim lateit mətar artzəkhe bə’ito uvareikh et kol ma’aseih ḥayéikhe. Amein. And on this very day may you give the Presence of Your strength the five powers sweetened by means of beating willows according to the custom of Your holy prophets, and may Love be aroused among them. And may You kiss us with the kisses of Your mouth, sweetening all powers and all judgements. And may You illuminate the Presence of Your power with Your name, which is the dew of the light of Your dew, and thence may You sate satiety for Your servant, the one praying here before You that You lengthen my days and forgive me my sins and my wrongs and my misdeeds. And may You spread out Your right hand and Your hand to welcome me in complete atonement before You. And Your storehouse of Good may You open to satisfy the yearning soul with water as it is written: “The SAVIOR will open for you Voix storehouse of Good, the heavens to give rain to your land in its time and to bless every work of your life.” (Dəvarim 28:12) Amen! If praying Hoshanot after Haleil with a minyan, continue with Qadish Shaleim (line 15,423). If praying Hoshanot after Haleil without a minyan, continue directly with the Torah Service (line 15,561). If praying Hoshanot after Musaf with a minyan, continue with the Qadish Shaleim after Musaf (line 19,011). If praying Hoshanot after Musaf without a minyan, continue with the Concluding Prayers for the morning service (line 19,147). Yizkəreh At the end of every Festival, Yizkəreh is a chance to remember our dead, fondly, sadly, complicatedly — with whatever emotions their memory brings. In some communities, those who have not lost a parent or other close relative leave the prayer space until Yizkəreh is concluded; in other communities, all members stay for these prayers. The service text here is fairly skeletal, presenting the core prayers of the service with minimal elaboration. These texts may be augmented with other readings about death and grief, or they may be shortened in favor of private contemplation. Some communities take this time to read a list of all their dead. (Some stand for the duration of Yizkəreh.) Introductory Meditations יהוה מָה־אָדָם וַתֵּדְעֹֽהֶ בֶּת־אֱנוֹשׁ וַתְּחַשְּׁבֹֽהֶ׃ אָדָם לַהֶֽבֶל דָמָֽתֶה יָמֶֽיהֶ כְּצֵל עוֹבֵר׃ בַּבֹּֽקֶר יָצִֽיצֶה וְחָלָֽפֶה לָעֶֽרֶב יְמוֹלְלֶה וְיָבְשֶׁה׃ תָּשֵֽׁבֶה אִשֶּׁה עַד־דַּכָּא וַתֹּאמְרֶה שׁוּבוֹל בְּנוֹל־אָדָם׃ לִמְנוֹת יָמֵֽינוּ כֵּן הוֹדֵֽעֶה וְנָבִא לְבָב חׇכְמָה׃ ZOKHÉREH mah adam vateidə’óhe bet enosh vatəḥashəvóhe. Adam lahével damáteh yaméihe kətzeil oveir. Babóqer yatzítzeh vəḥaláfeh la’érev yəmoləleh vəyavəsheh. Tashéiveh isheh ad daka vatomreh shuvol bənol Adam. Limnot yaméinu kein hodéi’eh vənavi ləvav ḥokhmah. MEMORY KEEPER, what is a human that You have noticed one, a child of mortals that You have considered one? A human is like breath, its days like a passing shadow. (Psalm 144:3–4) In the morning, it sprouts up and is renewed, in the evening it is cut off and withers away. You will return a person to atoms, and You said, “Return, human children!”. To number our days rightly You must teach us! And we will bring a heart of wisdom to be. (Psalm 90:6,3,12) Some may read all of Psalm 90 (line 11,231) or 91 (line 11,352) here. Mountains, a moment’s earth-waves rising and hollowing; the earth too’s an ephemerid; the stars— Short-lived as grass the stars quicken in the nebula and dry in their summer, they spiral Blind up space, scattered black seeds of a future; nothing lives long, the whole sky’s Recurrences tick the seconds of the hours of the ages of the gulf before birth, and the gulf After death is like dated: to labor eighty years in a notch of eternity is nothing too tiresome, Enormous repose after, enormous repose before, the flash of activity. Surely you never have dreamed the incredible depths were prologue and epilogue merely To the surface play in the sun, the instant of life, what is called life? I fancy That silence is the thing, this noise a found word for it; interjection, a jump of the breath at that silence; Stars burn, grass grows, men breathe: as a man finding treasure says “Ah!” but the treasure’s the essence; Before the man spoke it was there, and after he has spoken he gathers it, inexhaustible treasure. —Robinson Jeffers, “The Treasure”, in Roan Stallion, Tamar, and Other Poems (New York: Boni & Liverlight, 1925) Prayers for the Dead For specific loved ones: Many words in this prayer change based on gender. The Hebrew will be given first in the common singular, then the feminine singular, then the masculine singular, and finally the common plural. The translation uses they/themself to translate the common singular, but, of course, if praying in English, the actual pronouns of a specific individual being remembered should be used instead. Common: יִזְכְּרֶה אֱלֹהִים אֶת נִשְׁמַת [name of the deceased and relationship to the one praying] שֶׁהָלְכֶה לְעוֹלָמֶהּ׃ הִנְּנִי אֶנְדּוֹב צְדָקָה בְּעַד הַזְכָּרַת נִשְׁמָתֶהּ׃ אָנָּא תְּהִי נַפְשֶׁהּ צְרוּרָה בִּצְרוּר הַחַיִּים וּתְהִי מְנוּחָתֶהּ כָּבוֹד שֹׂבְעֶה שְׂמָחוֹת אֶת פָּנֶֽיךֶ נְעִימוֹת בִּימִינְךֶ נֶֽצַח אָמֵן׃ Yizkəreh Elohim et nishmat [name of the deceased and relationship to the one praying] shehaləkheh lə’olameh hinəni endov tzədaqah bə’ad hazkarat nishmateh. Ana təhi nafsheh tzərurah bitzrur haḥayim uthi mənuḥateh kavod sov’eh səmaḥot et panéikhe nə’imot biminəkhe nétzaḥ amein. Feminine: יִזְכְּרֶה אֱלֹהִים אֶת נִשְׁמַת [name of the deceased and relationship to the one praying] שֶׁהָלְכָה לְעוֹלָמָהּ׃ הִנְּנִי אֶנְדּוֹב צְדָקָה בְּעַד הַזְכָּרַת נִשְׁמָתָהּ׃ אָנָּא תְּהִי נַפְשָׁהּ צְרוּרָה בִּצְרוּר הַחַיִּים וּתְהִי מְנוּחָתָהּ כָּבוֹד שֹׂבְעֶה שְׂמָחוֹת אֶת פָּנֶֽיךֶ נְעִימוֹת בִּימִינְךֶ נֶֽצַח אָמֵן׃ Yizkəreh Elohim et nishmat [name of the deceased and relationship to the one praying] shehaləkhah lə’olamah. Hinəni endov tzədaqah bə’ad hazkarat nishmatah. Ana təhi nafshah tzərurah bitzrur haḥayim uthi mənuḥatah kavod sov’eh səmaḥot et panéikhe nə’imot biminəkhe nétzaḥ amein. Masculine: יִזְכְּרֶה אֱלֹהִים אֶת נִשְׁמַת [name of the deceased and relationship to the one praying] שֶׁהָלַךְ לְעוֹלָמוֹ׃ הִנְּנִי אֶנְדּוֹב צְדָקָה בְּעַד הַזְכָּרַת נִשְׁמָתוֹ׃ אָנָּא תְּהִי נַפְשׁוֹ צְרוּרָה בִּצְרוּר הַחַיִּים וּתְהִי מְנוּחָתוֹ כָּבוֹד שֹׂבְעֶה שְׂמָחוֹת אֶת פָּנֶֽיךֶ נְעִימוֹת בִּימִינְךֶ נֶֽצַח אָמֵן׃ Yizkəreh Elohim et nishmat [name of the deceased and relationship to the one praying] shehalakh lə’olamo. Hinəni endov tzədaqah bə’ad hazkarat nishmato. Ana təhi nafsho tzərurah bitzrur haḥayim uthi mənuḥato kavod sov’eh səmaḥot et panéikhe nə’imot biminəkhe nétzaḥ amein. Common plural: יִזְכְּרֶה אֱלֹהִים אֶת נִשְׁמוֹת [names of the deceased and relationships to the one praying] שֶׁהָלְכוּ לְעוֹלָמָל׃ הִנְּנִי אֶנְדּוֹב צְדָקָה בְּעַד הַזְכָּרַת נִשְׁמוֹתֵיהֶל׃ אָנָּא תִּהְיֶֽינָה נִשְׁמוֹתֵיהֶל צְרוּרוֹת בִּצְרוּר הַחַיִּים וּתְהִי מְנוּחָתָל כָּבוֹד שֹׂבְעֶה שְׂמָחוֹת אֶת פָּנֶֽיךֶ נְעִימוֹת בִּימִינְךֶ נֶֽצַח אָמֵן׃ Yizkəreh Elohim et nishmot [names of the deceased and relationships to the one praying] shehaləkhu lə’olamal. Hinəni endov tzədaqah bə’ad hazkarat nishmoteihel. Ana tihyéinah nishmoteihel tzərurot bitzrur haḥayim uthi mənuḥatal kavod sov’eh səmaḥot et panéikhe nə’imot biminəkhe nétzaḥ amein. May God remember the soul(s) of [name(s) of the deceased and relationship(s) to the one praying] who gone to eternity. Here I am: I will pledge tzədaqah as a memorial for soul(s). May soul(s) please be bound in the bond of life, and may rest be glory, sated with joy in Your presence, pleasantness by Your right hand forever. Amen! For all the dead: אֵל מְלֵאֶה רַחֲמִים שׁוֹכֶֽנֶה בַּמְּרוֹמִים הַמְצִֽיאֶה מְנוּחָה נְכוֹנָה תַּֽחַת כַּנְפֵי הַשְּׁכִינָה בְּמַעֲלוֹת קְדוֹשׁוֹל וּטְהוֹרוֹל כְּזֹֽהַר הָרָקִֽיעַ מַזְהִירוֹל לְנִשְׁמוֹת יַקִּירוֹלֵֽינוּ וּקְדוֹשׁוֹלֵֽינוּ שֶׁהָלְכוּ לְעוֹלָמָל׃ אָנָּא בַּעֲלֶת הָרַחֲמִים הַסְתִּירֹל בְּצֵל כְּנָפֶֽיךֶ לְעוֹלָמִים וְצִרְרֶה בִּצְרוֹר הַחַיִּים אֶת נִשְׁמָתָל׃ יהוה הֶא נַחֲלָתָל וְיָנֽוּחוֹל בְּשָׁלוֹם עַל מִשְׁכָּבָל וְנֹאמַר אָמֵן׃ Eil məlei’eh raḥamim shokhéneh baməromim hamtzí’eh mənuḥah nəkhonah táḥat kanfei hashəkhinah bəma’alot qədoshol uthorol kəzóhar haraqí’a mazhirol lənishmot yaqiroléinu uqdosholéinu shehaləkhu lə’olamal. Ana ba’alet haraḥamim hastirol bətzeil kənaféikhe lə’olamim vətzirəreh bitzror haḥayim et nishmatal. ZOKHÉREH he naḥalatal vəyanúḥol bəshalom al mishkaval vənomar amein. God full of compassion, dwelling in the highest, furnish perfect rest under the wings of the Divine Presence, in the ranks of the Holy and pure, shining like the shine of the sky, to the souls of our precious and Holy ones who have gone to their eternity. Please, Master of compassion, shelter them in the shadow of Your wings forever and bind their souls in the bond of life. The MEMORY KEEPER! Voi is Their inheritance. And may they rest in peace for as long as they lie. And we respond: Amen! Concluding Meditations Psalm 23 ‏1 מִזְמוֹר לְדָוִד יהוה רֹעֶתִי לֹא אֶחְסָר׃ ‏2 בִּנְאוֹת דֶּֽשֶׁא יַרְבִּיצֹֽנִי עַל־מֵי מְנֻחוֹת יְנַהֲלֹֽנִי׃ ‏3 נַפְשִׁי יְשׁוֹבְבֶה יַנְחֹֽנִי בְמַעְגְּלֵי־צֶֽדֶק לְמַֽעַן שְׁמֶהּ׃ ‏4 גַם כִּי־אֵלֵךְ בְּגֵיא צַלְמָֽוֶת לֹא אִירָא רָע כִּי־אַתֶּה עִמָּדִי שִׁבְטְךֶ וּמִשְׁעַנְתֶּֽךֶ הֵֽמָּה יְנַחֲמֻֽנִי׃ ‏5 תַּעַרְכֶה לְפָנַי שֻׁלְחָן נֶֽגֶד צֹרְרוֹלַי דִּשַּֽׁנְתִּי בַשֶּֽׁמֶן רֹאשִׁי כּוֹסִי רְוָיָה׃ ‏6 אַךְ טוֹב וָחֶֽסֶד יִרְדְּפֽוּנִי כׇּל־יְמֵי חַיָּי וְשַׁבְתִּי בְּבֵית־יהוה לְאֹֽרֶךְ יָמִים׃ 1 Mizmor ləDavid ZOKHÉREH ro’eti lo eḥsar. 2 Bin’ot déshe yarbitzóni al mei mənuḥot yənahalóni. 3 Nafshi yəshovəveh yanḥóni vəmagəlei tzédeq ləmá’an shəmeh. 4 Gam ki eileikh bəgei tzalmávet lo ira ra ki ateh imadi shivtəkhe umish’antékhe héimah yənaḥamúni. 5 Ta’arkheh ləfanai shulḥan néged tzorərolai dishánti vashémen roshi kosi rəvayah. 6 Akh tov vaḥésed yirdəfúni kol yəmei ḥayai vəshavti bəveit ZOKHÉREH lə’órekh yamim. 1 A psalm of David: The MEMORY KEEPER is my shepherd; I shall not want. 2 In green-grass leas Voi lays me down; by waters of rest Voi leads me. 3 My breath Voi restores; Voi guides me in life-ways of Justice for Voix Name. 4 Even when I travel a death-dark valley, I’ll not fear harm, for You are with me; Your rod and Your staff, they comfort me. 5 You set me a table opposite my oppressors. You have daubed my head with oil; my cup is bountiful. 6 Only goodness and loyalty will pursue me all the days of my life, and I will rest in the house of the MEMORY KEEPER as long as there are days. You mirage a dead world in the white pool. White rush and silver rush at twitterlight meet and desire as the shy boy lifts from his lover. White rush and silver rush at twitterlight touch in the wind and sleep. Duck-green and willow-silver... has no wing touched your cheek? Is there no bird to weave a nest between your sullen limbs and hatch a songster, (amber with lizard eyes) to chirp above your phrases: “Love, love, love...” Your world dies from the surface of the pool. Why are your hands not on the willow leaves to feel the sharpness and the thin, soft flower? To feel... love wrinkle at the touch like a soft bird? —Bryher, “The Pool”, in Arrow Music (J. & E. Bumpus, 1922) Mourner’s Qadish In some communities, only those in a period of mourning or observing a yahrzeit pray this qadish (which is not prayed without a minyan), with the rest of the congregation joining for the text set off with asterisks. In others, the whole community prays it in solidarity with mourners or in honor of those for whom there is no one to pray Qadish. (Some stand here.) יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֹהּ רַבָּה *אָמֵן* בְּעָלְמָא דִּי בִרְאֹת כִּרְעוּתֹהּ וְיַשְׁלְמֶה שְׁלָמֹהּ בְּחַיֵּיכֹל וּבְיוֹמֵיכֹל וּבְחַיֵּי דְּכׇל בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב וְאִמְרוֹל אָמֵן* יְהֵא שְׁמֹהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא׃*‏ יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֹהּ דְּקֻדְשֵׁתָא *בְּרִיכֶה הֶא* On Shabbat Shuvah: לְעֵֽלָּא לְעֵֽלָּא מִכׇּל All other times: לְעֵֽלָּא מִן כׇּל At all times continue: בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא וְאִמְרוֹל *אָמֵן* יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא וְחַיִּים עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל *אָמֵן* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) עֹשֶׂת שָׁלוֹם בִּמְרוֹמֶֽיהֶ הֶא יַעֲשֶׂת שָׁלוֹם עָלֵֽנוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל *אָמֵן* Yitgadal vəyitqadash shəmoh rabah *amein* bə’aləma di vir’ot kir’utoh vəyashləmeh shəlamoh bəḥayeikhol uvyomeikhol uvḥayei dəkhol beit Yisra’eil ba’agala uvizman qariv və’imrol *amein. Yəhei shəmoh raba məvarakh lə’alam ul’aləmei almaya.* Yitbarakh vəyishtabaḥ vəyitpa’ar vəyitromam vəyitnasei vəyithadar vəyit’aleh vəyithalal shəmoh dəqudsheita *bərikheh he* On Shabbat Shuvah: lə’éila lə’éila mikol All other times: lə’éila min kol At all times continue: birkhata vəshirata tushbəḥata vəneḥemata da’amiran bə’aləma və’imrol *amein.* Yəhei shəlama raba min shəmaya vəḥayim aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol *amein.* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) Oset shalom bimroméihe He ya’aset shalom aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol *amein.* May Voix great Name be magnified and sanctified — *amen!* — in the world that Voi made by Voix will, and may Voi complete Voix peace in your lives and in your days and in the lives of the whole house of Yisra’eil, with speed and in a fast-approaching time. And respond: *Amen! May Voix great Name be blessed forever and to the end of eternities!* Blessed and lauded and glorified and exalted and lifted up and beautified and cherished and praised be the Name of the Holy One — *Voi is blessed!* — On Shabbat Shuvah: higher by far than every All other times: higher than every At all times continue: blessing and song, praise and consolation that we offer in this world. And respond: *Amen!* May there be abundant peace from Heaven, and life for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: *Amen!* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) The One Who makes peace in Voix heavens, may Voi make peace for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: *Amen!* Continue with Ashrei in the morning Torah Service (line 17,256). Musaf for Festivals HaTəfilah for Festival Musaf An alternative version of this central sequence of blessings can be found in Appendix A (line 30,853). If praying without a minyan, pray all of haTəfilah individually and then continue with the rest of the service. If praying with a minyan, some pray all of haTəfilah individually and then repeat it collectively before continuing; others pray the first three blessings collectively and then continue individually with the rest of haTəfilah. (Some stand (or continue standing) here; additionally, some take three steps back and then three steps forward before bowing left and right to symbolically leave the material world and enter the Divine Presence. Some also bow where noted, staying bowed until the Divine Name.) Many begin with Psalm 51:17: אֲדָנִי נִסְתָּמַי תִּפְתְּחֶה וְלִבִּי יַגִּיד תְּהִלָּתֶֽךֶ׃ Adani nistamai tiftəḥeh vəlibi yagid təhilatékhe. My Foundation! Open my blocked places and my heart will announce Your praise. The repetition of haTəfilah may begin with Dəvarim 32:3: כִּי שֵׁם יהוה אֶקְרָא הָבוֹל גֹֽדֶל לֵאלֹהֵֽינוּ׃ Ki sheim SHƏMOTEH eqra havol gódel lEilohéinu. When I announce the Name of the MANY-NAMED ONE, give greatness to our God! 1. Patriarchs and Matriarchs (On the first day of Pésaḥ and on Shəmini Atzéret, the ark is opened here, either when beginning haTəfilah (if it will not be repeated) or at the start of the repetition of haTəfilah.) (Some bow here.) בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽנוּ וְאִמּוֹתֵֽנוּ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב אֱלֹהֵי שָׂרָה אֱלֹהֵי רִבְקָה אֱלֹהֵי רָחֵל אֱלֹהֵי לֵאָה אֱלֹהֵי בִּלְהָה וֵאלֹהֵי זִלְפָּה׃ הָאֵל הַגְּדוֹלֶה הַגִּבּוֹרֶה וְהַנּוֹרָאֶה אֵל עֶלְיוֹנֶה גּוֹמֶֽלֶה חֲסָדִים טוֹבִים וְקוֹנֶת הַכׇּל וְזוֹכֶֽרֶה חַסְדֵי אִמּוֹת וְאָבוֹת וּמְבִיאֶה גְּאֻלָּה לִבְנוֹל בְּנוֹלֵיהֶל לְמַֽעַן שְׁמֶהּ בְּאַהֲבָה׃ יוֹצֶֽרֶה עוֹזֶֽרֶה וּמוֹשִׁיעֶה וּמָגֵן׃ On the first day of Pésaḥ, when praying Təfilat Tal, add: בְּדַעְתֶּהּ אַבִּֽיעָה חִידוֹת בְּעַם זוּ בְּזוֹ בְּטַל לְהַחֲדוֹת׃ טַל גֵּיא וּדְשָׁאֶֽיהָ לַחֲדוֹת דָּצִים בְּצִלּוֹ לְהֵחָדוֹת׃ אוֹת יַלְדוּת טַל לְהָגֵן לְתוֹלְדוֹת׃ On Shəmini Atzéret, when praying Təfilat Géshem, add: אַף־בְּרִי אֻתַּת שֵׁם שַׂר מָטָר לְהַעֲבִיב וּלְהַעֲנִין לְהָרִיק וּלְהַמְטַר מַֽיִם אִבִּים בָּם גֵּיא לַעֲטַר׃ לְבַל יֻעֲצָֽרוּ בְּנִשְׁיוֹן שְׁטַָר אֱמוּנוֹל גְּנוֹן בָּל שׁוֹאֲלוֹל מָטָר׃ At all times conclude: (Some bow here.) בְּרוּכֶה אַתֶּה יהוה עֶזְרַת שָׂרָה וּמָגֵן אַבְרָהָם׃ (Some bow here.) Bərukheh ateh SHƏMOTEH Elohéinu vEilohei avotéinu və’imotéinu Elohei Avraham Elohei Yitzḥaq vEilohei Ya’aqov Elohei Sarah Elohei Rivqah Elohei Raḥeil Elohei Lei’ah Elohei Bilhah vEilohei Zilpah. Ha’Eil hagədoleh hagiboreh vəhanora’eh Eil elyoneh goméleh ḥasadim tovim vəqonet hakol vəzokhéreh ḥasdei imot və’avot umvi’eh gə’ulah livnol bənoleihel ləmá’an shəmeh bə’ahavah. Yotzéreh ozéreh umoshi’eh umagein. On the first day of Pésaḥ, when praying Təfilat Tal, add: Bədateh aví’ah ḥidot bə’am zu bəzo bətal ləhaḥadot. Tal gei udsha’éiha laḥadot datzim bətzilo ləheiḥadot. Ot yaldut tal ləhagein lətolədot. On Shəmini Atzéret, when praying Təfilat Géshem, add: Af bəri utat sheim sar matar ləha’aviv ulha’anin ləhariq ulhamtar máyim ibim bam gei la’atar. Ləval yu’atzáru bənishon shətar emunol gənon bal sho’alol matar. At all times conclude: (Some bow here.) Bərukheh ateh SHƏMOTEH ezrat Sarah umagein Avraham. (Some bow here.) Blessed are You, MANY-NAMED ONE, our God and God of our patriarchs and matriarchs: God of Avraham, God of Yitzḥaq, and God of Ya’aqov; God of Sarah, God of Rivqah, God of Raḥeil, God of Lei’ah, God of Bilhah, and God of Zilpah. The great, mighty, and awesome God! God on high! Voi piles up good lovingkindnesses and establishes everything, and Voi remembers the good deeds of our matriarchs and patriarchs and brings redemption to their children’s children for the sake of Voix name, with Love. Creator, Helper and Liberator and Shield! On the first day of Pésaḥ, when praying Təfilat Tal, add: With Voix consent, puzzles I’ll spew that this people thus be cheered by dew, the valleys and their grasses to cheer up with dew, springing up beneath its shade anew. A sign of youth, dew, to guard future generations too! On Shəmini Atzéret, when praying Təfilat Géshem, add: Af-bəri is called the name of the Angel of Rain, overcasting and beclouding and emptying and making rain water to crown the valley with buds again. May water not be held back by what our debts contain! May the faithful guard them, those who ask for rain. At all times conclude: (Some bow here.) Blessed are You, MANY-NAMED ONE, Help of Sarah and Shield of Avraham. 2. Divine Might אַתֶּה גִּבּוֹרֶה לְעוֹלָם אֲדָנִי מְחַיֶּת מֵתוֹל אַתֶּה רַבֶּה לְהוֹשִֽׁיעַ׃ Ateh giboreh lə’olam adani məḥayet meitol ateh rabeh ləhoshí’a. You are powerful forever, my Foundation! Making the dead live, You abound in liberation. On the final iteration of HaTəfilah for Festival Musaf on the first day of Pəsaḥ, continue with Təfilat Tal. On the final iteration of HaTəfilah for Festival Musaf on Shəmini Atzéret, continue with Təfilat Géshem (line 24,803). After Shəmini Atzéret and before the final iteration of HaTəfilah for Festival Musaf on the first day of Pésaḥ add: מַשִּׁיבֶה הָרֽוּחַ וּמוֹרִידֶה הַגָּֽשֶׁם׃ Mashiveh harú’aḥ umorideh hagáshem. Voi makes the wind blow and the rain descend. After the first day of Pésaḥ and before the final iteration of HaTəfilah for Festival Musaf on Shəmini Atzéret add: מוֹרִידֶה הַטָּל׃ Morideh hatal. Voi makes the dew descend. Continue with “מְכַלְכֶּֽלֶה חַיּוֹל | Məkhalkéleh ḥayol | Voi keeps the living going” below (line 24,965). Təfilat Tal, the Prayer for Dew תְּהוֹמוֹת הֲדוֹם לִרְסִיסוֹ כְסוּפִים וְכׇל נְאוֹת דֶּֽשֶׁא לוֹ נִכְסָפִים טַל זִכְרֶהּ גְּבוּרוֹת מוֹסִיפִים חָקוּק בְּגִישַׁת מוּסָפִים טַל לְהַחֲיוֹת בּוֹ נְקוּקוֹל סְעִיפִים׃ אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ טַל תְּנֶה לִרְצוֹת אַרְצֶֽךֶ שִׁיתֹֽנוּ בְרָכָה בְּדִיצֶֽךֶ רֹבֶּה דָּגָן וְתִירוֹשׁ בְּהַפְרִיצֶֽךֶ קוֹמְמֶה אֵב בּוֹ חֶפְצֶֽךֶ בְּטָל׃ טַל צַוֶּת שָׁנָה טוֹבָה וּמְעֻטֶּֽרֶת פְּרִי הָאָֽרֶץ לְגָאוֹן וּלְתִפְאֶֽרֶת עֵדָה כַּסֻּכָּה נוֹתֶֽרֶת שִׂימֹֽהָ בְּיָדְךֶ עֲטֶֽרֶת בְּטָל׃ טַל נוֹפֵף עֲלֵי אֶֽרֶץ בְּרוּכָה מִמֶּֽגֶד שָׁמַֽיִם שַׂבְּעֹֽנוּ בְרָכָה לְהָעִיר מִתּוֹךְ חֲשֵׁכָה כַּנָּה אַחֲרֶֽיךֶ מְשׁוּכָה בְּטָל׃ טַל יַעֲסִיס צוּף הָרִים טְעֵם בִּמְאוֹדֶֽיךֶ עֳמָרִים חֲנוּנוֹלֶֽיךֶ חַלְּצֶה מִמַּסְגֵּרִים זִקְנָה נַנְעִים וְקָצִיר נָרִים בְּטָל׃ טַל וָשֹֽׂבַע מַלֵּא אֲסָמֵֽינוּ הֲכָעֵת תְּחַדְּשֶׁה יָמֵֽינוּ דּוֹדֶה כְּעֶרְכְּךֶ הַעֲמִֽידֶה שְׁמֵֽנוּ גַּן רָוֶה שׂוּמֵֽנוּ בְּטָל׃ טַל בּוֹ תְּבָרְכֶה מָזוֹן בְּמַשְׁמַנֵּֽינוּ אַל יְהִי רָזוֹן אֲיֻמָּה אֲשֶׁר הִסַּֽעְתֶּ כַצּוֹן אָנָּא תָּפֵֽקֶּה לָהּ רָצוֹן בְּטָל׃ Leader: שָׁאַתֶּה הֶא יהוה אֱלֹהֵֽינוּ מַשִּׁיבֶה הָרֽוּחַ וּמוֹרִידֶה הַטָּל׃ לִבְרָכָה וְלֹא לִקְלָלָה אָמֵן׃ לְחַיִּים וְלֹא לְמָֽוֶת אָמֵן׃ לְשֹֽׂבַע וְלֹא לְרָזוֹן אָמֵן׃ Təhomot hadom lirsiso khəsufim vəkhol nə’ot déshe lo nikhsafim tal zikhreh gəvurot mosifim ḥaquq bəgishat musafim tal ləhaḥayot bo nəquqol sə’ifim. Elohéinu vEilohei ivoléinu tal təneh lirtzot artzékhe shitónu vərakhah bəditzékhe robeh dagan vətirosh bəhafritzékhe qoməmeh eiv bo ḥeftzékhe bətal. Tal tzavet shanah tovah um’utéret pəri ha’áretz ləga’on ultif’éret eidah kasukah notéret simóha bəyadəkhe atéret bətal. Tal nofeif alei éretz bərukhah miméged shamáyim sabə’ónu bərakhah ləha’ir mitokh ḥasheikhah kanah aḥaréikhe məshukhh bətal. Tal ya’asis tzuf harim tə’eim bim’odéikhe omarim ḥanunoléikhe ḥalətzeh mimasgeirim ziqnah nan’im vəqatzir narim bətal. Tal vasóva malei asaméinu hakha’eit təḥadəsheh yaméinu dodeh kə’erkəkhe ha’amídeh shəméinu gan raveh suméinu bətal. Tal bo təvarəkheh mazon bəmashmanéinu al yəhi razon ayumah asher hisáte khatzon ana taféiqeh lah ratzon bətal. Leader: Sha’ateh he SHƏMOTEH Elohéinu mashiveh harú’aḥ umorideh hatal. Livrakhah vəlo liqlalah amein. Ləḥayim vəlo ləmávet amein. Ləsóva vəlo lərazon amein. The depths of God’s footstool yearn for its drops, as yearn all pastures, bright green with crops: Dew! Increasing the renown of Voix mighty chops, commanded when Festival Musaf up-crops: Dew! To revive those planted with rocks on their tops. Our God and God of our forebears: Dew— Zing it forth to delight Your Earth! You must set it as a blessing on us in Your mirth! Expand our grain and wine with Your rebirth! Well up the shoot in which You find much worth — with dew! Dew— Verdictify a year good and deluxe! The fruit of Earth for splendor and luxe! Sukah-like, this community is emptied by flux; Raise it in Your hand a crown deluxe — with dew! Dew— Quivering over the Earth, a blessing! Pack us full from Heaven’s finery with blessing! Now wake up from darkness most oppressing most eager this here sprout that after You is pressing — with dew! Dew— Let it make juicy the mountains’ flow! Kindly let wheat-sheaves taste the strength You show! Justly free Your gentle ones from prisons, and so Harvest we’ll uplift and old age make aglow — with dew! Dew— Grant abundance to the places where we store our grain! Fleetly make our days like new again! Decree, Beloved One, that our name Your expanse attain! Creating for us a watered flowering domain — with dew! Dew— By it may You bless all our food! Be our storehouses never ever screwed! A populace that like Your flock You shooed: Ah! Please let them with Your good will be imbued — with dew! Leader: You are Voi, the MANY-NAMED ONE, our God, Who makes the wind blow and the dew descend! For blessing and not for curse amen! For life and not for death amen! For abundance and not for want amen! (The ark is closed.) Continue with “מְכַלְכֶּֽלֶה חַיּוֹל | Məkhalkéleh ḥayol | Voi keeps the living going” (line 24,965). Təfilat Géshem — The Prayer for Rain יַטְרִֽיחֶה לְפַלֵּג מִפֶּֽלֶג גֶּֽשֶׁם לְמוֹגֶֽגֶה פְּנֵי נֶֽשִׁי בְּצַחוּת לֶֽשֶׁם מַֽיִם לְאַדְּרֶֽךְ כִּנִּֽיתֶ בְּרֶֽשֶׁם לְהַרְגִּֽיעַ בְּרַעֲפָם לִנְפוּחוֹל נֶֽשֶׁם לְהַחֲיוֹת מַזְכִּירוֹל גְּבוּרוֹת הַגָּֽשֶׁם׃ In some communities, the last line of each of the following stanzas is prayed as a congregational response. אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ זִכְרֶה אִם זָֽבָה מִמְּקוֹרָהּ כַּמַּֽיִם בֵּרַכְתֶּֽהָ כְּעֵץ שָׁתוּל עַל פַּלְגֵי מַֽיִם גַּם צְחוֹקָהּ גִּרְגֵּר בִּגְרוֹנָהּ כְּמַֽיִם דָּגִֽיתֶ זׇרְעָהּ כְּיַמֵּי מָֽיִם׃ בַּעֲבוּרָהּ אַל תִּמְנְעֶה מָֽיִם׃ זִכְרֶה הִדְלְתָה לְזָר וּגְמַלָּיו מִבְּאֵר מַֽיִם וְזָמְמָה לְסַפֵּק לְמׇעֳדָף בִּרְכַּת עֲנַן מַֽיִם זִהֵר בֵּיתָהּ תַּֽחַת עֲנַן מַֽיִם חִבְּבָה כְכׇל עׇצְמַת הַמָּֽיִם׃ בְּצִדְקָהּ חֹנֶּה חַשְׁרַת מָֽיִם׃ זִכְרֶה טֹרְדָה כְסַֽעַר מְטָרֵד מַֽיִם יֻלְּדָה הִשְׁתַּנְּתָה בָרֶֽחֶם כְּמַֽיִם כְּלוּאָה עַל רָשָׁע מַזָּלָהּ שָׁנָה כְמַֽיִם לִבָּהּ נָתְנָה לְאִישׁ שֶׁמַּזָּל שָׁנָה כְמָֽיִם׃ בַּעֲבוּרָהּ אַל תִּמְנְעֶה מָֽיִם׃ זִכְרֶה מַפְקִידָה אֶת אָחִֽיהָ אֶל הַמַּֽיִם נָחֲתָה נָשִׁים בְּרִנָּה עַל הַמַּֽיִם סְגוּלוֹלֶֽיךֶ עֵת צָמְאוּ לְמַֽיִם עָלְתָה בְאֵרָהּ וְזָֽבוּ מָֽיִם׃ בְּצִדְקָהּ חֹנֶּּה חַשְׁרַת מָֽיִם׃ זִכְרֶה פַּת אַחַת לֹא תֹּאכַל וּבָכְתָה דִמְעוֹת מַֽיִם צׇרְכָהּ שִׁפְּכֶה אֵלֶֽיךֶ כְמַֽיִם קוֹלָהּ לֹא נִשְׁמַע לוֹחֵשׁ כְּמַֽיִם רַחֲמֶֽיךֶ הוֹרַֽדְתֶּ כְמָֽיִם׃ בַּעֲבוּרָהּ אַל תִּמְנְעֶה מָֽיִם׃ זִכְרֶה שְׁנֵים עָשָׂר שְׁבָטִים שֶׁהֶעֱבַֽרְתֶּ בְּגִזְרַת מַֽיִם שֶׁהִמְתַּֽקְתֶּ לָֽלוֹ מְרִירוּת מַֽיִם תּוֹלְדוֹתָל נִשְׁפַּךְ דָּמָל עָלֶֽיךֶ כַּמַּֽיִם תֵּֽפְנֶה כִּי נַפְשֵֽׁנוּ אָפְפוּ מָֽיִם׃ בְּצִדְקָל חֹנֶּה חַשְׁרַת מָֽיִם׃ שָׁאַתֶּה הֶא יהוה אֱלֹהֵֽינוּ מַשִּׁיבֶה הָרֽוּחַ וּמוֹרִידֶה הַגֶּֽשֶׁם׃ לִבְרָכָה וְלֹא לִקְלָלָה אָמֵן׃ לְחַיִּים וְלֹא לְמָֽוֶת אָמֵן׃ לְשֹֽׂבַע וְלֹא לְרָזוֹן אָמֵן׃ Yatríḥeh ləfaleig mipéleg géshem ləmogégeh pənei néshi bətzaḥut léshem máyim lə’adərékh kiníte bəréshem ləhargí’a bəra’afam linfuḥol géshem ləhaḥayot mazkirol bəvurot hagáshem. In some communities, the last line of each of the following stanzas is prayed as a congregational response. Elohéinu vEilohei ivoléinu zikhreh im závah miməqorah kamáyim beirakhtéha kə’eitz shatul al palgei máyim gam tzəḥoqah girgeir bigronah kəmáyim dagíte zor’ah kəyamei máyim. Ba’avurah al timnə’eh máyim. Zikhreh hidlətah ləzar ugmalav mibə’eir máyim vəzaməmah ləsapeiq ləmo’odaf birkat anan máyim ziheir beitah táḥat anan máyim ḥibəvah khəkhol otzmat hamáyim. Bətzidqah ḥoneh ḥashrat máyim. Zikhreh torərah khəsá’ar mətareir máyim yulədah hishtanətah varéḥem kəmáyim kəlu’ah al rasha mazalah shanah khəmáyim libah natənah lə’ish shemazal shanah khəmáyim. Ba’avurah al timnə’eh máyim. Zikhreh mafqidah et aḥiha el hamáyim naḥatah nashim bərinah al hamáyim səguloléikhe eit tzamə’u ləmáyim alətah və’eirah vəzávu máyim. Bətzidqah ḥoneh ḥashrat máyim. Zikhreh pat aḥat lo tokhal uvakhətah dim’ot máyim tzorkah shipəkheh eiléikhe khəmáyim qolah lo nishma loḥeish kəmáyim raḥaméikhe horádte khəmáyim. Ba’avurah al timnə’eh máyim. Zikhreh shəneim asar shəvatim shehe’evárte bəgizrat máyim shehimtáqte lálo mərirut máyim tolədotal nishpakh damal aléikhe kamáyim téifneh ki nafshéinu afəfu máyim. Bətzidqal ḥoneh ḥashrat máyim. Sha’ateh he SHƏMOTEH Elohéinu mashiveh harú’aḥ umorideh hagéshem. Livrakhah vəlo liqlalah amein. Ləḥayim vəlo ləmávet amein. Ləsóva vəlo lərazon amein. May Voi be bothered to divide divisions of rain To soften, with opal-drops, the face of the terrain. Water, in the Writing, as Your glory You ordain to relax with its rivulets those who lifebreath contain, to revive those remembering the power of rain. In some communities, the last line of each of the following stanzas is prayed as a congregational response. Our God and God of our forebears: Remember: A mother flowing out from her source like water, blessed by You like a tree planted by divisions of water, causing her laughter to chime past her collarbones like water; deciding to multiply her seed like oceans of water. For her sake, do not withhold water! Remember: For a stranger and his camels she who drew up from a well of water, granting her favorite, by scheming, the blessing of a cloud of water; her house shone bright under a cloud of water; joyously she cherished with all the strength of water. For her righteousness, mete out a massing of water! Remember: Keenly she was troubled like a tempest troubles water! Landing in the world changed in the womb like water, made captive by a villain, her fortune changed like water; next she gave her heart to a man whose fortune changed like water. For her sake, do not withhold water! Remember: Placing her brother, entrusting him to water, quickening the queued women with rejoicing by the water; richly valued ones, when Yours thirsted for water, suddenly up shot her well and out flowed water. For her righteousness, mete out a massing of water! Remember: The one who’d not eat a crumb but cried tears of water, verily pouring out her need to You like water; while her voice could not be heard, murmuring like water, extensively You poured down Your compassion like water. For her sake, do not withhold water! Remember: Your twelve Ya’aqovian groups that You brought thru cloven water; You sweetened, for them, the woefulness of the water. Zillions of their descendents had their blood spilled, because of You, like water; zero in on us, for our soul is surrounded by water. For their righteousness, mete out a massing of water! For You are Voi, the MANY-NAMED ONE, our God, Who makes the wind blow and the rain descend! For blessing and not for curse amen! For life and not for death amen! For abundance and not for want amen! (The ark is closed.) Continue with “מְכַלְכֶּֽלֶה חַיּוֹל | Məkhalkéleh ḥayol | Voi keeps the living going” below. At all times continue: מְכַלְכֶּֽלֶה חַיּוֹל בְּחֶֽסֶד מְחַיֶּת מֵתוֹל בְּרַחֲמִים רַבִּים סוֹמֶֽכֶה נוֹפְלוֹל וְרוֹפֵֽאַה חוֹלוֹל וּמַתִּירֶה אַסוּרוֹל וּמְקַיֶּֽמֶה אֱמוּנָתֶהּ לִישֵׁנוֹל עָפָר׃ מִי כָמֽוֹךֶ בַּעֲלֶת גְּבוּרוֹת וּמִי דּֽוֹמֶת לָּךְ גּוֹבֶֽרֶה מְמִיתֶה וּמְחַיֶּת וּמַצְמִיחֶה יְשׁוּעָה׃ וְנֶאֱמֶֽנֶה אַתֶּה לְהַחֲיוֹת מֵתוֹל׃ בְּרוּכֶה אַתֶּה יהוה מְחַיֶּת הַמֵּתוֹל׃ Məkhalkéleh ḥayol bəḥésed məḥayet meitol bəraḥamim rabim somékheh nofəlol vəroféiah ḥolol umatireh asurol umqayémeh emunateh lisheinol afar. Mi khamókhe ba’alet gəvurot umi dómet lakh govéreh məmiteh umḥayet umatzmiḥeh yəshu’ah. Vəne’eméneh ateh ləhaḥayot meitol. Bərukheh ateh SHƏMOTEH məḥayet hameitol. Voi keeps the living going with loyalty, makes the dead live with abounding compassion! Voi shores up those who sink down and heals the sick and releases the imprisoned and keeps Voix faith with those sleeping in dust. Who is like You, most primary Dom! And who can compare to You? The One Who overpowers, causing death and causing life, and making liberation sprout forth. And You are faithful in making the dead live. Blessed are You, MANY-NAMED ONE, Who makes the dead live. 3. Sanctification of the Name When praying individually, pray this paragraph and then continue with the Sanctification of the Day. During the repetition of haTəfilah, or if praying the first three blessings collectively, omit this paragraph and continue with the Qədushah below instead (line 25,026). אַתֶּה קְדוֹשֶׁה וְשִׁמְךֶ קָדוֹשׁ וּקְדוֹשׁוֹלֶֽיךֶ בְּכׇל יוֹם יְהַלְלֽוּךֶ סֶּֽלָה׃ בְּרוּכֶה אַתֶּה יהוה הָאֵל הַקְּדוֹשֶׁה׃ Ateh qədosheh vəshimkhe qadosh uqdosholéikhe bəkhol yom yəhaləhúkhe sélah. Bərukheh ateh SHƏMOTEH ha’Eil haqədosheh. You are Holy and Your Name is Holy and every day Your holy ones will praise You — selah! Blessed are You, MANY-NAMED ONE, the Holy God. Continue with the Sanctification of the Day (line 25,182). Qədushah for Musaf: During the repetition of haTəfilah, or if praying the first three blessings collectively, include this blessing. (Some stand (or continue standing) here with their feet close together (imitating the stance of the angels described in the prophetic visions quoted in this blessing), rising onto their toes at the points marked by asterisks.) נַעֲרִיצְךֶ וְנַקְדִּישְׁךֶ כְּסוֹד שִֽׂיחַ שַׂרְפוֹל קֹֽדֶשׁ הַמַּקְדִּישׁוֹל שִׁמְךֶ בַּקֹּֽדֶשׁ כַּכָּתוּב עַל יַד נְבִיאֶֽךֶ׃ וְקָרְאֶה זֶת אֶל־זֶת וְאָמְרֶה The congregation, followed by the leader: ‏*קְדוֹשֶׁה *קְדוֹשֶׁה *קְדוֹשֶׁה יהוה צְבָאוֹת מְלֹא כׇל־הָאָֽרֶץ כְּבוֹדֶהּ׃ כְּבוֹדֶהּ מָלֵא עוֹלָם מְשָׁרְתוֹלֶֽיהֶ שׁוֹאֲלוֹל זֶת לָזֶת אַיֵּה מְקוֹם כְּבוֹדֶהּ לְעֻמָּתָל בָּרוּךְ יֹאמֵֽרוֹל׃ The congregation, followed by the leader: ‏*בָּרוּךְ כְּבוֹד־יהוה מִמְּקוֹמֶהּ׃ מִמְּקוֹמֶהּ הֶא יִפְנֶת בְּרַחֲמִים וְיָחֹֽנֶּה עַם הַמְיַחֲדוֹל שְׁמֶהּ עֶֽרֶב וָבֹֽקֶר בְּכׇל יוֹם תָּמִיד פַּעֲמַֽיִם בְּאַהֲבָה שְׁמַע אוֹמְרוֹל The congregation, followed by the leader (for an explanation of the choices here, consult the full version of the Shəma earlier in the morning service (line 14,079)): ‏<שְׁמַע | שִׁמְעֶה | דַּע | דְּעֶה‏>‏ יִשְׂרָאֵל יהוה אֱלֹהֵֽינוּ יהוה אָחֶד׃ הֶא אֱלֹהֵֽינוּ הֶא אִבֵֽנוּ הֶא מוֹרֶתֵֽנוּ הֶא מוֹשִׁיעֶתֵֽנוּ וְהֶא יַשְׁמִיעֹֽנוּ בְּרַחֲמֶֽיהֶ שֵׁנִית לִפְנֵי כֻלָּֽנוּ לִהְיוֹת לָכֶל לֵאלֹהִים אֲנִי יהוה אֱלֹהֵיכֶל׃ On Shabat Ḥol haMo’eid, continue with “וּבְדִבְרֵי קׇדְשְׁךֶ” below. At all other times continue here: The congregation, followed by the leader: אַדִּירֶה אַדִּירֶתֵֽנוּ יהוה אֲדָנֵֽנוּ מָה אַדִּיר שִׁמְךֶ בְּכׇל הָאָֽרֶץ׃ וְהָיָה צֶֽדֶק שָׁלֵם עַל־כׇּל־הָאָָֽרֶץ בַּיּוֹם הַהוּא יִהְיֶת יהוה אָחֶד וּשְׁמֶהּ אֶחָד׃ At all times continue here: The leader: וּבְדִבְרֵי קׇדְשְׁךֶ כָּתוּב לֵאמֹר The congregation, followed by the leader: ‏*יִגְאֶת יהוה לְעוֹלָם אֱלֹהֵֽיךָ עַמִּי לְדֹר וָדֹר הַלְלוּיָהּ׃ The leader concludes: לְדוֹר וָדוֹר נַגִיד גׇּדְלֶֽךֶ וּלְנֵֽצַח נְצָחִים קְדוּשָּׁתְךֶ נַקְדִּישׁ וְשִׁבְחֲךֶ אֱלֹהֵֽינוּ מִמֶּֽנוּ לֹא יָמוּשׁ לְעוֹלָם וָעֶד כִּי אֵל מוֹפֶֽתֶה גְּדוֹלֶה וּקְדוֹשֶׁה אָֽתֶּה׃ בְּרוּכֶה אַתֶּה יהוה הָאֵל הַקְּדוֹשֶׁה׃ Na’aritzəkhe vənaqdishəkhe kəsod sí’aḥ sarfol qódesh hamaqdishol shimkhe baqódesh kakatuv al yad nəvi’ékhe. Vəqarə’eh zet el zet və’aməreh The congregation, followed by the leader: *Qədosheh *qədosheh *qədosheh SHƏMOTEH tzəva’ot məlo khol ha’áretz kəvodeh. Kəvodeh malei olam məsharətoléihe sho’alol zet lazet ayeih məqom kəvodeh Lə’umatal barukh yoméirol. The congregation, followed by the leader: *Barukh kəvod SHƏMOTEH miməqomeh. Miməqomeh he yifnet bəraḥamim vəyaḥóneh am haməyaḥadol shəmeh érev vavóqer bəkhol yom tamid pa’amáyim bə’ahavah shəma omərol The congregation, followed by the leader (for an explanation of the choices here, consult the full version of the Shəma earlier in the morning service (line 14,079)): Yisra’eil SHƏKHINAH Elohéinu ADONAI aḥed. He Elohéinu he ivéinu he moretéinu he moshi’etéinu vəhe yashmiónu bəraḥaméihe sheinit lifnei khulánu lihyot lakhel lEilohim ani SHƏMOTEH Eloheikhel. On Shabat Ḥol haMo’eid, continue with “Uvdivrei qodshəkhe” below. At all other times continue here: The congregation, followed by the leader: Adireh adiretéinu SHƏMOTEH adanéinu mah adir shimkhe bəkhol ha’áretz. Vəhayah tzédeq shaleim al kol ha’áretz bayom hahu yihyet SHƏMOTEH aḥed ushmeh eḥad. At all times, continue here: The leader: Uvdivrei qodshəkhe katuv leimor The congregation, followed by the leader: *Yig’et SHƏMOTEH lə’olam Elohéikha ami lədor vador haləluyah. The leader concludes: Lədor vador nagid godlékhe ulnéitzaḥ nətzaḥim qədushatékhe naqdish vəshivḥakhe Elohéinu miménu lo yamush le’olam va’ed ki Eil moféteh gədoleh uqdosheh áteh. Bərukheh ateh SHƏMOTEH ha’Eil haqədosheh. We will revere You and we will sanctify You like the secret meditation of Holy serafs, those sanctifying Your Name in the Holy place, as is written by the hand of Your prophet: “And each called out to the others and said, The congregation, followed by the leader: ‘*Holy, *Holy, *Holy is the MANY-NAMED ONE of hosts! The fullness of all the Earth is Voix glory!’” (Yəshayáhu 6:3) Voix glory fills the world! Ministering angels ask each other, “Where is the place of Voix glory?” Those opposite will thunder, “Blessed!”: The congregation, followed by the leader: “*Blessed is the Glory of the MANY-NAMED ONE from Voix place!” (Yəḥezqeil 3:12) From Voix place may Voi turn with compassion and grace the people uniting Voix Name, evening and morning every day, always, twice, with love, praying the Shəma: The congregation, followed by the leader (for an explanation of the choices here, consult the full version of the Shəma earlier in the morning service. (line 14,079)): Yisra’eil: The PRESENCE is our God! ADONAI is one! (Dəvarim 6:4) Voi is our God; Voi is our quickener; Voi is our teacher; Voi is our liberator! And Voi will make us understand, with compassion, again before us all: “To be your God! I am the MANY-NAMED ONE, your God!” (BəMidbar 15:41) On Shabat Ḥol haMo’eid, continue with “And in the words of Your Holiness” below. At all other times continue here: The congregation, followed by the leader: Majestic is our Majestic one, the MANY-NAMED ONE, our Foundation! How majestic is Your Name in all the earth! And perfect Justice will be upon all the earth, and on that day will the SAVIOR be one and Voix Name one. (Zəkharyah 14:9) At all times continue here: The leader: And in the words of Your Holiness, it is written, saying: The congregation, followed by the leader: “*May the MANY-NAMED ONE be exalted forever! Your God, my people, from generation to generation. Praise YAH!” (Psalm 146:10) The leader concludes: From generation to generation we will bring news of Your greatness, and for eternity of eternities we’ll make Holy Your Holiness, and Your praise, our God, won’t depart from us, not ever. For, God, a great and Holy miracle are You! Blessed are You, MANY-NAMED ONE, the Holy God. 4. Sanctification of the Day On Shabbat, add the words in parentheses. אַתֶּה קִבַּלְתֶּֽנוּ מִכׇּל הָעַמִּים אָהַֽבְתֶּ אוֹתָֽנוּ וְרָצִֽיתֶ בָּֽנוּ וְלִמַּדְתֶּֽנוּ בְּכׇל הַלְּשׁוֹנוֹת וְקִדַּשְׁתֶּֽנוּ בְּמִצְוֺתֶֽיךֶ וְקֵרַבְתֶּֽנוּ חַיֵּֽינוּ לַעֲבוֹדָתֶֽךֶ וְשִׁמְךֶ הַגָּדוֹל וְהַקָּדוֹשׁ עָלֵֽינוּ קָרָֽאתֶ׃ וַתִּתְּנֶה לָֽנוּ יהוה אֱלֹהֵֽינוּ בְּאַהֲבָה ‏(שַׁבָּתוֹת לִמְנוּחָה וּ)מוֹעֲדִים לְשִׂמְחָה חַגִּים וּזְמַנִּים לְשָׂשׂוֹן ‏אֶת יוֹם (הַשַּׁבָּת ההַזֶּה וְאֶת יוֹם) On Pésaḥ: חַג הַמַּצּוֹת הַזֶּה זְמַן חֵרוּתֵֽנוּ On Shavu’ot: חַג הַשָּׁבוּעוֹת הַזֶּה זְמַן מַתַּן תּוֹרָתֵֽנוּ On Sukot: חַג הַסֻּכּוֹת הַזֶּה זְמַן שִׂמְחָתֵֽנוּ On Shəmini Atzéret: הַשְּׁמִינִי חַג הָעֲצֶֽרֶת הַזֶּה זְמַן שִׂמְחָתֵֽנוּ On Simḥat Torah, when observed as an independent Festival: חַג שִׂמְחַת הַתּוֹרָה הַזֶּה זְמַן שִׂמְחָתֵֽנוּ At all times continue: ‏(בְּאַהֲבָה) מִקְרָא קֹֽדֶשׁ זֵֽכֶר לִיצִיאַת מִצְרָֽיִם׃ וּמִפְּנֵי חֲטָאֵֽינוּ הׇגְלֵֽיתֶ מִבֵּינֵֽינוּ וְנִתְרַחַֽקְתֶּ מִן בְּתוֹכֵֽנוּ וְאֵין אֲנַֽחְנוּ יְכוֹלוֹל לַעֲטוֹת וְלֵאָגֵד וּלְהִשְׁתַּקֵּֽעַ בְּפָנֶֽיךֶ וְלַעֲשׂוֹת חוֹבוֹתֵֽינוּ בְּעוֹלָם מוּשְׁלָם בְּעוֹלָם חֵרוּת וּתְמִימוּת שֶׁנִּרְפָּא מִכׇּל הָרִשְׁעָה מִפְּנֵי הַיֵּֽצֶר הָרָע שֶׁהִרְשֵֽׁינוּ לִשְׁלוֹטֵֽנוּ׃ יְהִי רָצוֹן מִלְּפָנֶֽיךֶ יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ מָדֶּה רַחֲמֶֽנֶה שֶׁתָּשֽׁוּבֶה וְתֵשְׁבֶה בֵינֵֽינוּ בָּעוֹלָם הַזֶּה בְּרַחֲמֶֽיךֶ הָרַבִּים וְתִרְפְּאֹֽנוּ וּתְגַדְּלֶה צִדְקֵֽנוּ׃ אִבֵֽנוּ מָדֶּתֵֽנוּ גַּלֶּת סוֹד אַחְדוּתְךֶ עָלֵֽינוּ מְהֵרָה וְהוֹרֶת וְהוֹבִֽילֶה אוֹתָֽנוּ בְּכׇל יָמֵֽינוּ וְקִרְבֶה אֶל כׇּל קַהֲלֵי גוֹלָתֵֽנוּ וּבְבָתֵֽינוּ קַנְּנֶה בְיַרְכְּתֵי אָֽרֶץ׃ וְהַנְהִיגֹֽנוּ תָּמִיד בִּדְרָכֶֽיךֶ בְּגִילָה וּבְהִלְכוֹתֶֽיךֶ חֻקֵּי תוֹרָתְךֶ בְּשִׂמְחַת עוֹלָם וְאָז נָחֹג לְפָנֶֽיךֶ אֶת פֻּלְחָנֵי חוֹבוֹתֵֽינוּ תְּמִידִים כְּסִדְרָם וּמוּסָפִים כְּהִלְכָתָם On Shabbat: וְאֶת מוּסְפֵי יוֹם הַשַּׁבָּת הַזֶּה וְיוֹם At all other times: וְאֶת מוּסַף יוֹם On Pésaḥ: חַג הַמַּצּוֹת הַזֶּה On Shavu’ot: חַג הַשָּׁבוּעוֹת הַזֶּה On Sukot and Hoshana Rabah: חַג הַסֻּכּוֹת הַזֶּה On Shəmini Atzéret: הַשְּׁמִינִי חַג הָעֲצֶֽרֶת הַזֶּה On Simḥat Torah, when observed as an independent Festival: חַג שִׂמְחַת הַתּוֹרָה הַזֶּה At all times continue: נָחֹג וְנִתְפַּלֵּל לְפָנֶֽיךֶ קְרוֹבוֹלֶֽיךֶ וּמְאֻחָדוֹל בָּךְ כְּמוֹ שֶׁכָּתַֽבְתֶּ עָלֵֽינוּ בְּתוֹרָתֶֽךֶ עַל יְדֵי נְבִיאוֹלֶֽיךֶ מִפִּי כְבוֹדֶֽךֶ כָּאָמוּר On Shabbat: פַּתְּחֶה֙ חַרְצֻבּ֣וֹת רֶ֔שַׁע הַתִּ֖ירֶה אֲגֻדּ֣וֹת מוּטֶּ֑ה וְשַׁלְּחֶ֤ה רְצוּצוֹל֙ חׇפְשׁ֔וֹל וְכׇל־מוֹטָ֖ה תְּנַתֵּֽקוֹל׃ הֲל֨וֹא פָרֹ֤ס לָרְעֵבֶה֙ לַחְמֶ֔ךֶ וַעֲנִיּ֥וֹל מְרוּד֖וֹל תָּבִ֣יאֶה בָ֑יִת כִּי־תִפְגְּשֶׁ֤ה עֲרֻמֶּה֙ וְכִסִּיתֶ֔הֶ וּמִבְּשָׂרְךֶ֖ לֹ֥א תִתְעַלָּֽמֶה׃ אִם־תָּשִׁ֤יבֶה מִשַּׁבָּת֙ רַגְלֶ֔ךֶ עֲשׂ֥וֹת חֲפָצֶ֖ךֶ בְּי֣וֹם קׇדְשִׁ֑י וְקָרָ֨אתֶ לַשַּׁבָּ֝ת עֹ֗נֶג לִקְד֤וֹשׁ יהוה֙ מְכֻבָּ֔ד וְכִבַּדְתֶ֙הוּ֙ מֵעֲשׂ֣וֹת דְּרָכֶ֔יךֶ מִמְּצ֥וֹא חֶפְצְךֶ֖ וְאָמֹ֥ר אֹֽמֶר׃ אָ֗ז תִּתְעַנְּגֶה֙ עַל־יהו֔ה On Pésaḥ: אֶהְיֶ֤ה כַטַּל֙ לְיִשְׂרָאֵ֔ל יִפְרַ֖ח כַּשּׁוֹשַׁנָּ֑ה וְיַ֥ךְ שָׁרָשָׁ֖יו כַּלִּבְנֶֽה׃ יֵלְכוּ֙ יֹנְקוֹתָ֔יו וִיהִ֥י כַזַּ֖יִת הוֹד֑וֹ וְרֵ֥יחַ ל֖וֹ כַּלְּבֹנָֽה׃ יָשֻׁ֙בוֹל֙ יֹשְׁב֣וֹל בְּצִלּ֔וֹ יְחַיּ֥וֹל דָגָ֖ן וְיִפְרְח֣וֹל כַגָּ֑פֶן זִכְר֖וֹ כְּיֵ֥ין לְבָנֽוֹן׃ On Shavu’ot: כִּ֣י זֹ֣את הַבְּרִ֡ית אֲשֶׁ֣ר אֶכְרֺת֩ אֶת־בֵּ֨ית יִשְׂרָאֵ֜ל אַחֲרֵ֨י הַיָּמִ֤ים הָהֵם֙ נְאֻם־יהו֔ה נָתַ֤תִּי אֶת־תּוֹרָתִי֙ בְּקִרְבָּ֔ל וְעַל־לִבָּ֖ל אֶכְתְּבֶ֑נָּה וְהָיִ֤יתִי לָהֶל֙ לֵאלֹהִ֔ים וְהֵ֖לָּה יִהְיוֹל־לִ֥י לְעָֽם׃ וְלֹ֧א יְלַמְּד֣וֹל ע֗וֹד אִשֶּׁ֣ה אֶת־רֵעֶ֜תְהֶ וְאִשֶּׁ֤ה אֶת־אֲחֶתֶהּ֙ לֵאמֹ֔ר דְּע֖וֹל אֶת־יהו֑ה כִּי־כוּלָּל֩ יֵדְע֨וֹל אוֹתִ֜י לְמִקְּטַנֶּתָ֤ל וְעַד־גְּדוֹלֶתָל֙ נְאֻם־יהו֔ה כִּ֤י אֶסְלַח֙ לַעֲוֺנָ֔ל וּלְחַטָּאתָ֖ל לֹ֥א אֶזְכָּר־עֽוֹד׃ On Sukot and Hoshana Rabah: הִרְבִּ֣יתֶ הַגּ֔וֹי ל֖וֹ הִגְדַּ֣לְתֶּ הַשִּׂמְחָ֑ה שָׂמְח֤וּ לְפָנֶ֙יךֶ֙ כְּשִׂמְחַ֣ת בַּקָּצִ֔יר כַּאֲשֶׁ֥ר יָגִ֖ילוֹל בְּחַלְּקָ֥ל שֹֽׂבַע׃ נִשְׁבְּעֶ֧ה יהו֛ה בִּימִינֶ֖הּ וּבִזְר֣וֹעַ עֻזֶּ֑הּ אִם־אֶתֵּן֩ אֶת־דְּגָנְךֶ֙ ע֤וֹד מַאֲכָל֙ לְאֹ֣יְבוֹלֶ֔יךֶ וְאִם־יִשְׁתּ֤וֹל הַמַּרְשִׁיעוֹל֙ תִּירוֹשֶׁ֔ךֶ אֲשֶׁ֥ר יָגַ֖עְתֶּ בּֽוֹ׃ כִּ֤י מְאַסְפוֹלָיו֙ יֹאכְלֻ֔הוּ וְהִלְל֖וֹל אֶת־יהו֑ה וּמְקַבְּצוֹלָ֥יו יִשְׁתֻּ֖הוּ בְּחַצְר֥וֹת קׇדְשִֽׁי׃ On Shəmini Atzéret: וּבְנ֣וֹל צִיּ֗וֹן גִּ֤ילוֹל וְשִׂמְחוֹל֙ בִּיהו֣ה אֱלֹהֵיכֶ֔ל כִּי־נָתְנֶ֥ה לָכֶ֛ל הַמּוֹרֶ֖ה לִצְדָקָ֑ה וַיּוֹרִ֣ידֶה לָכֶ֗ל גֶּ֛שֶׁם מוֹרֶ֥ה וּמַלְק֖וֹשׁ בָּרִאשֽׁוֹן׃ וּמָלְא֥וּ הַגֳּרָנ֖וֹת בָּ֑ר וְהֵשִׁ֥יקוּ הַיְקָבִ֖ים תִּיר֥וֹשׁ וְיִצְהָֽר׃ On Simḥat Torah: כֹּה־אָמַ֞ר הָאֵ֣ל ׀ יהוה בּוֹרְאַת הַשָּׁמַ֙יִם֙ וְנ֣וֹטֶתְהֶם רֹקַ֥עַה הָאָ֖רֶץ וְצֶאֱצָאֶ֑יהָ נֹתֶ֤נֵה נְשָׁמָה֙ לָעָ֣ם עָלֶ֔יהָ וְר֖וּחַ לַהֹלְכ֥וֹל בָּֽהּ׃ אֲנִ֧י יהו֛ה קְרָאתִ֥יךֶ בְצֶ֖דֶק וְאַחְזֵ֣ק בְּצָרֶ֑ךֶ וְאֶצׇּרְךֶ֗ וְאֶתֶּנְךֶ֛ לִבְרִ֥ית עָ֖ם לְגִ֥יל עוֹלָֽם׃ לְהָעִ֖יר לְבָב֣וֹת יְשֵׁנִ֑ים לְהוֹצִ֤יא מִמַּסְגֵּר֙ אַסִּ֔יר מִבֵּ֥ית כֶּ֖לֶא יֹשְׁב֥וֹל חֹֽשֶׁךְ׃ On Shabbat: יִשְׂמְחוֹל בְּאַחְדוּתְךֶ שׁוֹמְרוֹל שַׁבָּת וְקוֹרְאוֹל עֹֽנֶג עַם מְקַדְּשׁוֹל שְׁבִיעִי כֻּלָּל יִשְׂבְּעוֹל וְיִתְעַנְּגוֹל מִטּוּבֶֽךֶ וּבַשְּׁבִיעִי רָצִֽיתֶ בּוֹ וְקִדַּשְׁתֶֽהוּ חֶמְדַּת יָמִים אוֹתוֹ קָרָֽאתֶ זֵֽכֶר לְמַעֲשֵׂה בְרֵאשִׁית׃ At all times continue: אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ מָדֶּה רַחֲמֶֽנֶה רַחֲמֶה עָלֶֽינוּ טוֹבֶה וּמְטִיבֶה הִדָּֽרְשֶׁה לָֽנוּ שֽׁוּבֶה אֵלֵֽינוּ בַהֲמוֹן רַחֲמֶֽיךֶ בִּגְלַל אִבוֹל שֶׁעָשׂוּ רְצוֹנֶֽךֶ׃ רִפְאֶה הָאָֽרֶץ בִּרְפוּאָה שְׁלֵמָה וְהָסִֽירֶה כׇל רֹֽעַ מִפָּנֶֽיהָ וְהִלָּוֺֽנוּ בִּרְפוּאָתָהּ וְשַׂמְּחֹֽנוּ בָּעֲבָד הַזֶּה וְיִגַּל כַּמַֽיִם מִשְׁפָט וּצְדָקָה כְּנַֽחַל אֵיתָן וְשָׁלוֹם כְּצֶֽמַח יָצִיץ׃ וְאָז נַעֲטֶה וְנֵאָגֵד וְנִשְׁתַּקֵּֽעַ בְּפָנֶֽיךֶ בְּשָׁלֹשׁ פַּעֲמֵי רְגָלֵֽינוּ כַּכָּתוּב בְּתוֹרָתֶֽךֶ בְּמָּה֙ אֲקַדֵּ֣ם יהו֔ה אִכַּ֖ף לֵאלֹהֵ֣י מָר֑וֹם הַאֲקַדְּמֶ֣נֶּה בְעוֹל֔וֹת בַּעֲגָלִ֖ים בְּנֵ֥י שָׁנָֽה׃ הֲיִרְצֶ֤ת יהוה֙ בְּאַלְפֵ֣י אֵילִ֔ים בְּרִבְב֖וֹת נַחֲלֵי־שָׁ֑מֶן הַאֶתֵּ֤ן בְּכוֹרֶתִי֙ פִּשְׁעִ֔י פְּרִ֥י בִטְנִ֖י חַטַּ֥את נַפְשִֽׁי׃ הִגִּ֥ידֶה לְךֶ֛ אָדָ֖ם מַה־ט֑וֹב וּמָה־יהו֞ה דּוֹרֶ֣שֶׁה מִמְּךֶ֗ אִם־עֲשׂ֤וֹת מִשְׁפָּט֙ וְאַ֣הֲבַת חֶ֔סֶד וְהַצְנֵ֥עַ לֶ֖כֶת עִם־אֱלֹהֶֽיךֶ׃ וְהַשִּׂיאֹֽנוּ יהוה אֱלֹהֵֽינוּ אֶת בִּרְכַּת מוֹעֲדֶֽיךֶ לְחַיִּים וּלְשָׁלוֹם לְשִׂמְחָה וּלְשָׂשׂוֹן כַּאֲשֶׁר רָצִֽיתֶ וְאָמַֽרְתֶּ לְבָרְכֵֽנוּ׃ ‏(אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ רְצֶת בִּמְנוּחָתֵֽנוּ) קַדְּשֹֽׁנוּ בְּמִצְוֺתֶֽיךֶ וּתְּנֶה חֶלְקֵֽנוּ בְּתוֹרָתֶֽךֶ שַׂבְּעֹֽנוּ מִטּוּבֶֽךֶ וְשַׂמְּחֹֽנוּ בִּישׁוּעָתֶֽךֶ׃ וְטַהֲרֶה לִבֵּֽנוּ לְעׇבְדְּךֶ בֶּאֱמֶת וְהַנְחִילֹֽנוּ יהוה אֱלֹהֵֽינוּ ‏(בְּאַהֲבָה וּבְרָצוֹן) בְּשִׂמְחָה וּבְשָׂשׂוֹן ‏(שַׁבַּת וּ)מוֹעֲדֵי קׇדְשֶֽׁךֶ וְיִשְׂמְחוֹל בְּךֶ יִשְׂרָאֵל מְקַדְּשׁוֹל שְׁמֶֽךֶ׃ בְּרוּכֶה אַתֶּה יהוה מְקַדֶּֽשֶׁה (הַשַּׁבָּת וְ)יִשְׂרָאֵל וְהַזְּמַנִּים׃ Ateh qibalténu mikol ha’amim ahávte otánu vəratzíte bánu vəlimadténu bəkhol haləshonot vəqidashténu bəmitzvotéikhe vəqeiravténu ḥayéinu la’avodatékhe vəshimkhe hagadol vəhaqadosh aléinu qaráte. Vatitəneh lánu SHƏMOTEH Elohéinu bə’ahavah (Shabatot limnuḥah u)mo’adim ləsimḥah ḥagim uzmanim ləsason et yom (haShabat hazeh və’et yom) On Pésaḥ: Ḥag haMatzot hazeh zəman ḥeirutéinu On Shavu’ot: Ḥag haShavu’ot hazeh zəman matan Toratéinu On Sukot: Ḥag haSukot hazeh zəman simḥatéinu On Shəmini Atzéret: haShəmini Ḥag ha’Atzéret hazeh zəman simḥatéinu On Simḥat Torah, when observed as an independent Festival: Ḥag Simḥat haTorah hazeh zəman simḥatéinu At all times continue: (bə’ahavah) miqra qódesh zéikher litzi’at Mitzráyim. Umipənei ḥata’éinu hogléite mibeinéinu vənitraḥáqte min bətokhéinu və’ein anáḥnu yəkholol la’atot vəlei’ageid ulhishtaqéi’a bəfanéikhe vəla’asot ḥovotéinu bə’olam mushlam bə’olam ḥerut utmimut shenirpa mikol harish’ah mipənei hayéitzer hara shehirshéinu lishlotéinu. Yəhi ratzon miləfanéikhe SHƏMOTEH Elohéinu vEilohei ivoléinu madeh raḥaméneh shetashúveh veinéinu ba’olam hazeh bəraḥaméikhe harabim vətirpə’ónu utgadəleh tzidqéinu. Ivéinu madetéinu galet sod aḥdutəkhe aléinu məheirah vəhoret vəhovíleh otánu bəkhol yaméinu vəqirveh el kol qahaléih golatéinu uvəvatéinu qanəneh vəyarkətei áretz. Vəhanhigónu tamid bidrakhéikhe bəgilah uvhilkhotéikhe ḥuqei Toratəkhe bəsimḥat olam və’az naḥog ləfanéikhe et pulḥanei ḥovotéinu təmidim kəsidram umusafim kəhilkhatam On Shabbat: və’et musfei yom haShabat hazeh vəyom At all other times: və’et musaf yom On Pésaḥ: Ḥag haMatzot hazeh On Shavu’ot: Ḥag haShavu’ot hazeh On Sukot and Hoshana Rabah: Ḥag haSukot hazeh On Shəmini Atzéret: haShəmini Ḥag ha’Atzéret hazeh On Simḥat Torah, when observed as an independent Festival: Ḥag Simḥat haTorah hazeh At all times continue: naḥog vənitpaleil ləfanéikhe qərovoléikhe um’uḥadol bakh kəmo shekatávte aléinu bəToratékhe al yədei nəvi’oléikhe mipi khəvodékhe ka’amur On Shabbat: Patəḥeh hartzubot résha hatíreh agudot muteh vəshaləḥeh rətzutzol ḥofshol vəkhol moteh tənatéiqol. Halo faros larə’eivah laḥmékhe va’aniyol mərudol taví’eh báyit ki tifgəsheh arumeh vəkhisitéhe umibəsarəkhe lo tit’alámeh. Im tashíveh miShabat raglékhe asot ḥafatzékhe bəyom qodshi vəqaráte laShabat óneg liqdosh SHƏMOTEH məkhubad vəkhibadtéhu mei’asot dərakhéikhe mimətzo ḥeftzəkhe və’amor ómer. Az tit’anəgeh al SHƏMOTEH On Pésaḥ: Ehyeh khatal ləYisra’eil yifraḥ bashoshanah vəyakh sharashav kalivneh. Yeiləkhu yonəqotav vihi khazáyit hodo vəréi’aḥ lo kaləvonah. Yashúvol yoshəvol bətzilo yəḥayol dagan vəyifrəḥol khagáfen zikhro kəyein Ləvanon. On Shavu’ot: Ki zot habərit asher ekhrot et beit Yisra’eil aḥarei hayamim haheim nə’um SHƏMOTEH natáti et Torati bəqirbal v’al libal ekhtəvénah vəhayíti lahel lEilohim vəhéilah yihyol li lə’am. Vəlo yəlamədol od isheh et rei’éthe və’isheh et aḥeteh leimor də’ol et SHƏMOTEH ki khulal yeidə’ol oti ləmiqətanetal və’ad gədoletal nə’um SHƏMOTEH ki eslaḥ la’avonal ulḥatatal lo ezkar od. On Sukot and Hoshana Rabah: Hirbíte hagoi lo higdálte hasimḥah saməḥu ləfanéikhe kəsimḥat baqatzir ka’asher yagílol bəḥaləqal sóva. nishbə’eh SHƏMOTEH bimineh uvizró’a uzéh im etein et dəganəkhe od ma’akhal lə’oyəvoléikhe və’im yishtol hamarshi’ol tiroshékhe asher yagáte bo. Ki mə’asfolav yokhəlúhu vəhiləlol et SHƏMOTEH umqabətzolav yishtúhu bəḥatzrot qodshi. On Shəmini Atzéret: Uvnol Tziyon gílol vəsimḥol biSHMOTEH Eloheikhel ki natəneh lakhel hamoreh litzdaqah vayorídeh lakhel géshem moréh umalqosh barishon. Umalə’u hagoranot bar vəheishíqu hayqavim tirosh vəyitzhar. On Simḥat Torah: Koh amar ha’Eil SHƏMOTEH Borə’at hashamáyim vənotethem roqá’ah ha’áretz vətze’etza’éiha noténeih nəshamah la’am aléiha vərú’aḥ laholəkhol bah. Ani SHƏMOTEH qəratíkhe vətzédeq və’aḥzeiq bətzarékhe və’etzorkhe və’etenkhe livrit am ləgil olam. Ləha’ir ləvavot yəsheinim ləhotzí mimasgeir asir mibeit kéle yoshəvol ḥóshekh. On Shabbat: Yisməḥol bə’aḥdutəkhe shomərol Shabat vəqorə’ol óneg am məqadəshol shəvi’i kulal yisbə’ol vəyit’anəgol mituvékhe uvashəvi’i ratzíte bo vəqidashtéhu ḥemdat yamim oto qaráte zéikher ləma’aseih vəreishit. At all times continue: Elohéinu vEilohei ivoléinu madeh raḥaméneh raḥameh aléinu toveh umtiveh hidársheh lánu shúveh eiléinu vahamon raḥaméikhe biglal ivol she’asu rətzonékhe. Rif’eh ha’áretz birfu’ah shəleimah vəhasíreh khol ró’a mipanéiha vəhilavónu birfu’atah vəsaməḥónu ba’avad hazeh vəyigal kamáyim mishpat utzdaqah kənáḥal eitan vəshalom kətzémaḥ yatzitz. Və’az na’ateh vənei’ageid vənishtaqéi’a bəfanéikhe bəshalosh pa’amei rəgaléinu kakatuv bəToratékhe bəmah aqadeim SHƏMOTEH ikaf lEilohei marom ha’aqadəméneh və’olot ba’agalim bənei shanah. Hayirtzet SHƏMOTEH bə’alfei eilim bərivəvot naḥalei shámen ha’etein bəkhoreti pish’i pəri vitni ḥatat nafshi. Higídeh ləkhe adam mah tov umah SHƏMOTEH dorésheh miməkhe im asot mishpat və’ahavat ḥésed vəhatznéi’a lékhet im Elohéikhe. Vəhasi’ónu SHƏMOTEH Elohéinu et birkat mo’adéikhe ləḥayim ulshalom ləsimḥah ulsason ka’asher ratzíte və’amárte ləvarəkhéinu. (Elohéinu vEilohei ivoléinu rətzet bimnuḥatéinu) qadəshónu bəmitzvotéikhe utəneh ḥelqéinu bəToratékhe sabə’ónu mituvékhe vəsaməḥónu bishu’atékhe. vətahareh libéinu lə’ovdəkhe be’emet vəhanḥilónu SHƏMOTEH Elohéinu (bə’ahavah uvratzon) bəsimḥah uvsason (Shabat u)mo’adei qodshékhe vəyisməḥol bəkhe Yisra’eil məqadəshol shəmékhe. Bərukheh ateh SHƏMOTEH məqadésheh (haShabat və)Yisra’eil vəhazəmanim. You have welcomed us from all peoples; You have loved us and You have wanted us and You have taught us in all languages and You have made us Holy with Your commandments and You, our Life, have brought us close to Your service and Your great and Holy Name You have invoked over us. And You gave us, MANY-NAMED ONE, our God, in love, (Sabbaths for rest and) times for joy, Festivals and seasons for rejoicing: this day of (Shabbat and this day of) On Pésaḥ: the Festival of Matzot, season of our Freedom, On Shavu’ot: the Festival of Shavu’ot, season of the gift of our Torah, On Sukot and Hoshana Rabah: the Festival of Sukot, season of our Joy, On Shəmini Atzéret: the Festival of Shəmini Atzéret, season of our Joy, On Simḥat Torah, when observed as an independent Festival: the Festival of Simḥat Torah, season of our Joy, At all times continue: (in love,) a holy convocation, a remembrance of going out from Egypt! And because of our sins, You have been driven out from among us and kept far from our midst and we cannot wrap ourselves in and be unified with and be immersed in Your presence and perform our obligations in a completed world, in a world of freedom and integrity which has been healed from every evil — because of the evil inclination which we have allowed to dominate us. May it be Your will, MANY-NAMED ONE, our God and God of our forebears, compassionate Measurer, that You return and settle among us in this world in Your abounding compassion, and that You heal us and magnify our justice. Our Quickener, our Measurer, reveal the secret of Your unity for us soon and teach us and guide us in all our days and be near to all the communities of our Diaspora and nest in our homes in the ends of the Earth. And lead us always in Your paths with joy, and in Your halakhot, the laws of Your Torah, with unlimited joy. And then we will celebrate before You our obligatory rites, the daily ones per their order and the additional ones per their halakhot. On Shabbat: And the additional rites of this Sabbath day and this day of At all other times: And the additional rite of this day of On Pésaḥ: the Festival of Matzot On Shavu’ot: the festival of Shavu’ot On Sukot and Hoshana Rabah: the Festival of Sukot On Shəmini Atzéret: the Festival of Shəmini Atzéret On Simḥat Torah, when observed as an independent Festival: the Festival of Simḥat Torah At all times continue: we will celebrate and pray before You, close to You and unified with You, as is written for us in Your Torah by the hands of Your prophets from the mouth of Your glory, as it says: On Shabbat: “Open the fetters of evil! Untie the bonds of thwarted justice and make the oppressed be free! Every yoke you shall tear apart! Indeed, break your bread with the hungry and the unhoused poor bring into homes! When you meet the naked, you will clothe them — from your own flesh you will not hide. If you turn back from trampling Shabbat, doing your business on the day of My holiness, and call Shabbat a delight, making the Holy of the MANY-NAMED ONE honored, and honor it, not doing your habits, seeking out your business and promising promises, then will you delight in the MANY-NAMED ONE!” (Yəshayáhu 58:6–7, 13–14) On Pésaḥ: “I will be like dew to Yisra’eil; it will blossom like the lily and take root like the poplar. Its shoots shall spread out, like the olive tree its splendor, and its scent shall be like frankincense. Restored shall be those who sit in its shade; they shall revive grain and blossom like the vine; its renown shall be like the wine of Ləvanon.” (Hoshéi’a 14:6–8) On Shavu’ot: “Indeed! This is the covenant I shall cut with the house of Yisra’eil after those days:” — a word of the MANY-NAMED ONE! — “I have given my Teaching into their cores, and upon their hearts I shall write it! And I will be for them God and they will be for Me a people. And no more will they teach each other, a person their friend and a person their kin, imparting, ‘Know the MANY-NAMED ONE!’, for all shall know Me, from the smallest of them to the greatest of them.” — a word of the MANY-NAMED ONE! — “For I shall pardon their wrongs, and their sins I shall no more remember.” (Yirməyáhu 31:33–34) On Sukot and Hoshana Rabah: You have increased the nation, for it You have magnified joy! They have rejoiced before You with the joy of the harvest, like they celebrate in divvying-up their abundance. The MANY-NAMED ONE has vowed by Voix right hand and Voix arm of strength: “I will not give your grain to your enemies to eat anymore, nor will evildoers drink your wine which you have toiled for. For those who reap it shall eat it and praise the MANY-NAMED ONE, and those who harvest it shall drink it in the courtyards of My holiness.” (Yəshayáhu 9:2, 62:1–2) On Shəmini Atzéret: Children of Tzion, be glad and rejoice in the MANY-NAMED ONE, your God! For Voi has given you the autumn rain for righteousness and has brought rain down for you, autumn rain and spring rain as at first. And the threshing-floors will fill with grain, and the vats will flood with fresh wine and oil. (Yo’eil 2:23–24) On Simḥat Torah: So avers God, the MANY-NAMED ONE, Creator of the Heavens and their Unfurler, Spreader-out of the Earth and her produce, Giver of spirit to the people on her and breath to those who pass upon her: “I, the MANY-NAMED ONE, summoned you in righteousness and held you firm in your distress. And I will guard you and I will set you as a national covenant, a world-joy, to awaken hearts that sleep, to bring forth from prison those captive, from the jailhouse those dwelling in gloom.” (Yəshayáhu 46:5–7) On Shabbat: They shall rejoice in Your oneness, those guarding Shabbat, and call it a delight, the people who sanctify the seventh day: All of them shall be sated and delighted from Your goodness, for You wanted the seventh day and made it Holy, the choicest of days, You called it, a memorial for the work of creation. At all times continue: Our God and God of our forebears, compassionate Measurer, have compassion on us! Good One who does good, let us seek You out! Return to us in the mass of Your compassion for the sake of the forebears who did Your will. Heal the earth with a complete healing and turn away all evil from her face and join us to her healing and make us rejoice in this work! And let justice well up like water, and righteousness like a constant wadi, and let peace like new sprouts burst forth. And then we will wrap ourselves in and be united with and be immersed in Your presence on the three times of our Festivals, as is written in Your Torah: “‘With what shall I meet the MANY-NAMED ONE, worship the God of the heights? Should I meet Void with burnt offerings, with calves born this year? Does the MANY-NAMED ONE want a thousand bulls, a myriad streams of oil? Should I give my first-born for my wrongdoing, the fruit of my womb for the sin of my soul?’ Voi has told you, human, what is good and what the MANY-NAMED ONE seeks from you! Just make justice and love of devotion, and go humbly with your God!” (Mikhah 6:6–8) And wed to us, MANY-NAMED ONE, our God, the blessing of Your appointed times for Life and for Peace, for Joy and for Rejoicing as You wanted and promised to bless us. (Our God and God of our forebears, want our rest!) Make us Holy with Your mitzvot! And grant our portion in Your Torah! Sate us from Your goodness! And make us glad with Your liberation! And purify our hearts to serve You with truth, and let us inherit, MANY-NAMED ONE, our God, (with love and with favor,) with joy and with rejoicing, Your Holy (Shabbat and) appointed times. And in You may Yisra’eil rejoice, who make Your name Holy. Blessed are You, MANY-NAMED ONE, Who makes (Shabbat and) Yisra’eil and the seasons Holy. 5. Service רְצֶת יהוה אֱלֹהֵֽינוּ בְּעַמְּךֶ יְשְׂרָאֵל וּבִתְפִלָּתָל וְהָשִֽׁיבֶה אֶת צִדְקָתְךֶ לַחֲדַר לִבֵּֽנוּ וְחַסְדֵי יִשְׂרָאֵל וּתְפִלָּתָל בְּאַהֲבָה תְקַבְּלֶה בְּרָצוֹן וּתְהִי לְרָצוֹן תָּמִיד עֲבוֹדַת יִשְׂרָאֵל עַמֶּֽךֶ׃ וְתָבִיא עֲבוֹדַת חַיֵּֽינוּ אֶת קׇדְשְׁךֶ בָּעוֹלָם׃ בְּרוּכֶה אַתֶּה יהוה הַמְּמַלֵּֽאַה אֶת הָעוֹלָם בִּקְדוּשָּׁה׃ Rətzet SHƏMOTEH Elohéinu bə’aməkhe Yisra’eil uvitfilatal vəhashíveh et tzidqatəkhe laḥadar libéinu vəḥasdei Yisra’eil utfilatal bə’ahavah təqabəleh bəratzon uthi ləratzon tamid avodat Yisra’eil amékhe. Vətavi avodat ḥayéinu et qodshəkhe ba’olam. Bərukheh ateh SHƏMOTEH haməmaléi’ah et ha’olam biqdushah. Want, MANY-NAMED ONE, our God, Your people, Yisra’eil, as well as their prayer, and return Your righteousness to the inner sanctum of our heart. And the good deeds of Yisra’eil and their prayer You will accept with love and favor, and may eternally favored be the service of Yisra’eil, Your people. And may the service of our lives bring Your Holiness into the world. Blessed are You, MANY-NAMED ONE, Who fills the world with Holiness. 6. Gratitude (Some bow here.) מוֹדוֹל אֲנַֽחְנוּ לָךְ שֶׁאַתֶּה הֶא יהוה אֱלָהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ לְעוֹלָם וָעֶד׃ צוּר חַיֵּֽינוּ מָגֵן יִשְׁעֵֽנוּ אַתֶּה הֶא לְדוֹר וָדוֹר׃ נוֹדֶה לְּךֶ וּנְסַפֵּר תְּהִלָּתֶֽךֶ עַל חַיֵּֽינוּ הַמְּסוּרִים בְּיָדֶֽךֶ וְעַל נִשְׁמוֹתֵֽינוּ הַפְּקוּדוֹת לָךְ וְעַל נִסֶּֽיךֶ שֶׁבְּכׇל יוֹם עִמָּֽנוּ וְעַל נִפְלְאוֹתֶֽיךֶ וְטוֹבוֹתֶֽיךֶ שֶׁבְּכׇל עֵת עֶֽרֶב וָבֹֽקֶר וְצׇהֳרָֽיִם׃ הַטּוֹבֶה כִּי לֹא כָלוּ רַחֲמֶֽיךֶ הַמְרַחֶֽמֶה כִּי לֹא תַֽמּוּ חֲסָדֶֽיךֶ מֵעוֹלָם קִוִּֽינוּ לָךְ׃ During the repetition of haTəfilah, some pray this paragraph individually while the leader prays the paragraph above. (Some lean forward in their seats from the beginning of this paragraph until the Divine Name.) מוֹדוֹל אֲנַֽחְנוּ לָךְ שָׁאַתֶּה הֶא יהוה אֶלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ אֱלֹהֵי יִשְׂרָאֵל יוֹצֶרֵֽנוּ יוֹצֶֽרֵה בְּרֵאשִׁית׃ בְּרָכוֹת וְהוֹדָאוֹת לְשִׁמְךֶ הַגָּדוֹל וְהַקָּדוֹשׁ עַל שֶׁהֶחֱיִיתֶֽנוּ וְקִיַּמְתֶּֽנוּ׃ כֵּן תְּחַיֹּֽנוּ וּתְקַיְּמֹֽנוּ וְתוֹבִֽילֶה כַּוָּנוֹתֵֽינוּ לְמִצְוֺת קׇדְשֶֽׁךֶ לִשְׁמֹר חֻקֶּֽיךֶ וְלַעֲשׂוֹת רְצוֹנֶֽךֶ וּלְעׇבְדְּךֶ בְּלֵבָב שָׁלֵם עַל שֶׁאֲנַֽחְנוּ מוֹדוֹל לָךְ׃ בְּרוּכֶה אֵל הַהוֹדָאוֹת׃ The individual prayer and the repetition conclude: וְעַל כֻּלָּם יִתְבָּרַךְ וְיִתְרוֹמַם שִׁמְךֶ חַיֵּֽינוּ תָּמִיד לְעוֹלָם וָעֶד׃ וְכׇל חַיּוֹלֵֽיךֶ יוֹדֽוּךֶ סֶּֽלָה וִיהַלְלוֹל אֶת שִׁמְךֶ בֶּאֱמֶת הַאֵל יְשׁוּעָתֵֽנוּ וְעֶזְרָתֵֽנוּ סֶֽלָה׃ (Some bow here.) בְּרוּכֶה אַתֶּה יהוה הַטּוֹבֶה שִׁמְךֶ וּלְךֶ נָאֶת לְהוֹדוֹת׃ (Some bow here.) Modol anáḥnu lakh she’ateh he SHƏMOTEH Elohéinu vEilohei ivoléinu lə’olam va’ed. Tzur ḥayéinu magein yish’éinu ateh he lədor vador. Nodeh ləkhe unsapeir təhilatékhe al ḥayéinu haməsurim bəyadékhe və’al nishmotéinu hapəqudot lakh və’al niséikhe shebəkhol yom imánu və’al niflə’otéikhe vətovotéikhe shebəkhol eit érev vavóker vətzohoráyim. Hatoveh ki lo khalu raḥaméikhe hamraḥémeh ki lo támu ḥasadéikde mei’olam qivínu lakh. During the repetition of haTəfilah, some pray this paragraph individually while the leader prays the paragraph above. (Some lean forward in their seats from the beginning of this paragraph until the Divine Name.) Modol anáḥnu lakh sha’ateh he SHƏMOTEH Elohéinu vEilohei ivoléinu Elohei Yisra’eil yotzeréinu yotzéreih bəreishit. Bərakhot vəhoda’ot ləshimkhe hagadol vəhaqadosh al sheheḥeyiténu vəqiyamténu. Kein təḥayónu utqayəmónu vətovíleh kavanotéinu ləmitzvot qodshékhe lishmor ḥuqéikhe vəla’asot rətzonékhe ul’ovdəkhe bəleivav shaleim. al she’anáḥnu modol lakh. Bərukheh Eil hahoda’ot. The individual prayer and the repetition conclude: Və’al kulam yitbarakh vəyitromam shimkhe ḥayéinu tamid lə’olam va’ed. Vəkhol ḥayoléikhe yodúkhe sélah vihaləlol et shimkhe be’emet ha’Eil yəshu’atéinu və’ezratéinu sélah. (Some bow here.) Bərukheh ateh SHƏMOTEH hatoveh shimkhe ulkhe na’et ləhodot. (Some bow here.) We thank You, since You are Voi, the MANY-NAMED ONE, our God and God of our forebears forever and ever. The Rock of our lives, the Shield of our liberation, You are Voi from generation to generation. We thank You! We recount Your praise for our lives entrusted into Your hand and for our souls deposited with You and for Your miracles that are with us every day and for Your wonders and good things which are at every time, evening and morning and noon. The Good One! For Your compassion is never finished. The Compassionate One! For Your lovingkindness is never complete. Without limit we put our hope in You. During the repetition of haTəfilah, some pray this paragraph individually while the leader prays the paragraph above. (Some lean forward in their seats from the beginning of this paragraph until the Divine Name.) We thank You, since You are Voi, the MANY-NAMED ONE, our God and God of our forebears, God of Yisra’eil, our Fashioner, Fashioner of creation. Blessings and thanks to Your great and Holy Name because You have made us live and preserved us! Thus may You make us live and preserve us and lead our intentions to Your Holy commandments, to guard Your laws, and to do Your will and to serve You with a whole heart because we thank You. Blessed is the God of thanks! The individual prayer and the repetition conclude: And for all these things may Your Name be blessed and exalted, our Life, always, forever and ever. And all Your living things will thank You — selah! — and praise Your name in Truth, God of our liberation and our hope — selah! (Some bow here.) Blessed are You, MANY-NAMED ONE; Your Name is “The Good One” and to You it is fitting to give thanks. 7. Peace The Threefold Blessing may be added here. In some communities, it is only done during the repetition of haTəfilah, with the leader praying each line and the congregation responding in turn; in others, the entire congregation prays this blessing collectively even when haTəfilah is not repeated. When not praying the Threefold Blessing, continue where noted below (line 26,016). Leader: אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ בָּרְכֹֽנוּ בַּבְּרָכָה הַמְשֻׁלֶּֽשֶׁת בַּתּוֹרָה הַכְּתוּבָה עַל יְדֵי מֹשֶׁה עַבְדֶּֽךֶ הָאֲמוּרָה מִפִּי אַהֲרֹן וּבָנָיו כֹּהֲנֵי עַם קְדוֹשׁוֹלֶֽיךֶ כָּאָמוּר׃ יְבָרְכֹֽךֶ יהוה וְיִשְׁמְרֹֽךֶ׃ Congregation: כֵּן יְהִי רָצוֹן׃ Leader: יָאֵֽרֶה יהוה פָּנֶֽיהֶ אֵלֶֽיךֶ וִיחֻנֹּֽךֶּ׃ Congregation: כֵּן יְהִי רָצוֹן׃ Leader: יִשְּׂאֶה יהוה פָּנֶֽיהֶ אֵלֶֽיךֶ וְיָשֵֽׂמֶה לְךֶ שָׁלוֹם׃ Congregation: כֵּן יְהִי רָצוֹן׃ Leader: Elohéinu vEilohei ivoléinu barəkhónu babərakhah hamshuléshet baTorah hakətuvah al yədei Mosheh avdékhe ha’amurah mipi Aharon uvanav kohanei am qədosholéikhe ka’amur. Yəvarəkhókhe SHƏMOTEH vəyishmərókhe. Congregation: Kein yəhi ratzon. Leader: Ya’éireh SHƏMOTEH panéihe eiléikhe viḥunóke. Congregation: Kein yəhi ratzon. Leader: Yisə’eh SHƏMOTEH panéihe eiléikhe vəyaséimeh ləkhe shalom. Congregation: Kein yəhi ratzon. Leader: Our God and God of our forebears, bless us with the Threefold Blessing in the Torah, the one written by the hands of Mosheh, Your servant, the one uttered by the mouth of Aharon and his sons, the priests of Your Holy people, as it is recorded: May GOD bless you and guard you. Congregation: May it be so! Leader: May GOD shine Voix face towards you, grace you. Congregation: May it be so! Leader: May GOD lift Voix face towards you and give you peace. (BəMidbar 6:24–26) Congregation: May it be so! Continue here, whether or not the Threefold Blessing is included: שִֽׂימֶה שָׁלוֹם טוֹבָה וּבְרָכָה חֵן וָחֶֽסֶד וְרַחֲמִים עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל עַמְּךֶ וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵּבֵל׃ בָּרְכֹֽנוּ אִבֵֽנוּ כֻּלָּֽנוּ כְּאָחֶד בְּצֵל פָּנֶֽיךֶ כִּי בְצֵל פָּנֶֽיךֶ נָתַֽתֶּ לָּֽנוּ יהוה אֱלֹהֵֽינוּ תּוֹרַת חַיִּים וְאַהֲבַת חֶֽסֶד וּצְדָקָה וּבְרָכָה וְרַחֲמִים וְחַיִּים וְשָׁלוֹם׃ וְטוֹב בְּעֵינֶֽיךֶ לְבָרֵךְ אֶת עַמְּךֶ יִשְׂרָאֵל וְאֶת עַם פַּלֶשְׂתִּינָה וְאֶת כׇּל הָעַמִּים בְּכׇל עֵת וּבְכׇל שָׁעָה בִּשְׁלוֹמֶֽךֶ׃ בְּרוּכֶה אַתֶּה יהוה הַמְבָרֶֽכֶה אֶת עַמֶּהּ יִשְׂרָאֵל וְאֶת עַם פַּלֶשְׂתִּינָה וְאֶת כׇּל הָעַמִּים בַּשָּׁלוֹם׃ Símeh shalom tovah uvrakhah ḥein vaḥésed vəraḥamim aléinu və’al kol Yisra’eil aməkhe və’al kol Palestinah və’al kol yoshəvol teiveil. Barəkhónu ivéinu kulánu kə’aḥed bətzeil panéikhe ki vətzeil panéikhe natáte lánu SHƏMOTEH Elohéinu Torat ḥayim və’ahavat ḥésed utzdaqah uvrakhah vəraḥamim vəḥayim vəshalom. Vətov bə’einéikhe ləvareikh et aməkhe Yisra’eil və’et am Palestinah və’et kol ha’amim bəkhol eit uvkhol sha’ah bishlomékhe. Bərukheh ateh SHƏMOTEH hamvarékheh et ameh Yisra’eil və’et am Palestinah və’et kol ha’amim bashalom. Place peace, goodness, and blessing, grace and lovingkindness and mercy upon us and upon all Yisra’eil, Your people, and upon all Palestine and upon all who dwell on Earth. Bless us, our Quickener, all of us as one, in the shelter of Your face, for in the shelter of Your face, You have given us, MANY-NAMED ONE, our God, a Torah of Life and a love of lovingkindness and Justice and blessing and mercy and life and peace. And it is Good in Your eyes to bless Your people, Yisra’eil, and the people of Palestine and all peoples at every time and at every hour with Your peace. Blessed are You, MANY-NAMED ONE, Who blesses Voix people, Yisra’eil, and the people of Palestine and all peoples with peace. If praying individually, continue with the Private Prayer. If concluding the repetition, consult the instructions that follow the Private Prayer for the next liturgical unit. Private Prayer Every instance of haTəfilah ends with a chance to address God using your own words. The prayer below was originally put forward in the Babylonian Talmud (Bərakhot 17a) as a model for those who might find the inspiration useful. Over time, however, it has become codified as a formal part of the liturgy. Use these words or the language of your heart, whichever you are more drawn to in this moment. אֱלֹהַי נִצְרֶה מַעֲשַׂי מֵרָע וְשִׂכְלִי מִדִּבְרֵי מִרמָה וְלִמְקַלְלוֹל נַפְשִׁי תִדֹּם וְנַפְשִׁי כֶּעָפָר לַכֹּל תִּהְיֶה׃ פִּתְחֶה לִבִּי בְּתוֹרָתֶֽךֶ וּבְמִצְוֺתֶֽיךֶ תִּרְדּוֹף נַפְשִׁי׃ וְכׇל הַחוֹשְׁבוֹל עָלַי רָעָה מְהֵרָה הָפֵֽרֶה עֲצָתָל וְקַלְקְלֶה מַחֲשַׁבְתָּל׃ עֲשֶׂת לְמַֽעַן שְׁמֶֽךֶ עֲשֶׂת לְמַֽעַן יְמִינֶֽךֶ עֲשֶׂת לְמַֽעַן קְדֻשָּׁתֶֽךֶ עֲשֶׂת לְמַֽעַן תּוֹרָתֶֽךֶ׃ לְמַֽעַן יֵחָלְצוֹל יְדִידוֹלֶֽיךֶ הוֹשִֽׁיעָה יְמִינְךֶ וַעֲנֹֽנִי׃ יִהְיוּ לְרָצוֹן כׇּל אִמְרַי וְהֶגְיוֹן לִבִּי לְפָנֶֽיךֶ יהוה צוּרִי וְגוֹאֶלִי׃ (Some take three steps back then bow left, right, and center to symbolically leave the Divine Presence here.) עֹשֶׂת שָׁלוֹם בִּמְרוֹמֶֽיהֶ הֶא יַעֲשֶׂת שָׁלוֹם עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל אָמֵן׃ Elohai nitzreh ma’asai meira vəsikhli midivrei mirmah vəlimqaləlol nafshi tidom vənafshi ke’afar lakol tihyeh. Pitḥeh libi bəToratékhe uvmitzvotéikhe tirdof nafshi. Vəkhol haḥoshəvol alai ra’ah məheirah hapéireh atzatal vəqalqəleh maḥashavtal. Aset ləmá’an shəmékhe aset ləmá’an yəminékhe aset ləmá’an qədushatékhe aset ləmá’an Toratékhe. Ləmá’an yeiḥalətzol yədidoléikhe hoshí’ah yəminəkhe va’anóni. Yihyu ləratzon kol imrai vəhegyon libi ləfanéikhe SHƏMOTEH tzuri vəgo’eli. (Some take three steps back then bow left, right, and center to symbolically leave the Divine Presence here.) Oset shalom bimroméihe he ya’aset shalom aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol amein. My God, guard my actions from evil and my wit from words of deceit! And my soul will be still before those who curse me, and my soul will be like dust before all. Open my heart with Your Torah and my soul will pursue Your mitzvot. As for all who plan evil against me, swiftly smash their schemes and disrupt their designs! Act for the sake of Your Name; act for the sake of Your right hand; act for the sake of Your Holiness; act for the sake of Your Torah! So that Your beloveds will be safe let Your right hand liberate! And answer me! May all my words be pleasing before you and the meditation of my heart, MANY-NAMED ONE, my Rock and my Rescuer. (Some take three steps back then bow left, right, and center to symbolically leave the Divine Presence here.) The One Who makes peace in Voix heavens, may Voi make peace for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: Amen! If praying with a minyan in a community that repeats haTəfilah, return to the beginning of HaTəfilah for Festival Musaf (line 24,516). After finishing haTəfilah on Sukot or Hoshana Rabah, continue with Hoshanot here (line 22,105) if they were not included earlier in the service. On all other Festivals — and on Sukot and Hoshana Rabah if Hoshanot were included earlier in the service — continue with Qadish Shaleim (line 19,011) if praying with a minyan or Ein kEilohéinu (line 19,151) if praying without a minyan. Daily Psalms On Sunday: הַיּוֹם יוֹם רִאשׁוֹן בְּשַׁבָּת שֶׁבּוֹ הָיוּ הַלְוִיּוֹל אוֹמְרוֹל בְּבֵית הַמִּקְדָּשׁ׃ Hayom yom rishon bəShabat shebo hayu haLəviyol omərol bəveit hamiqdash. Today is the first day of the week, on which the Levites used to pray in the Temple: Psalm 24 ‏1 לְדָוִד מִזְמוֹר לִיהוה הָאָֽרֶץ וּמְלֹאָהּ תֵּבֵל וְאָֽנוּ בָהּ׃ ‏2 כִּי־הֶא עַל־יַמִּים יְסָדֶֽתָהּ וְעַל־נְהָרוֹת יְכוֹנְנֹֽהָ׃ ‏3 מִי־יַעֲלֶת בְּהַר־יהוה וּמִי־יָקֽוּמֶה בִּמְקוֹם קׇדְשֶׁה׃ ‏4 נְקִיֶּת מַעֲשִׂים וּבָרֶת־לֵבָב לֹא־נָשְׂאֶה לַשָּׁוְא נַפְשִׁי וְלֹא נִשְׁבְּעֶה לְמִרְמָה׃ ‏5 יִשְּׂאֶה בְרָכָה מֵאֵת יהוה וּצְדָקָה מֵאֱלֹהֵי יִשְׁעֶהּ׃ ‏6 זֶה דוֹר דֹּרְשׁוֹלֶֽיהֶ מְבַקְשׁוֹל פָּנֶֽיךֶ יַעֲקֹב סֶֽלָה׃ ‏7 שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבֽוֹאֶה עֶֽצֶם הַכָּבוֹד׃ ‏8 מִי זֶת עֶֽצֶם הַכָּבוֹד יהוה עִזּוּזֶה וְגִבּוֹרֶה יהוה גִּבּוֹרֶה מוֹעֵצָה׃ ‏9 שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבֽוֹאֶה עֶֽצֶם הַכָּבוֹד׃ ‏10 מִי זֶת עֶֽצֶם הַכָּבוֹד יהוה צְבָאוֹת הֶא עֶֽצֶם הַכָּבוֹד סְֶלָה׃ 1 LəDavid mizmor liSHKHINAH ha’áretz umlo’ah teiveil və’ánu va. 2 Ki he al yamim yəsadétah və’al nəharot yikhonənóha. 3 Mi ya’alet bəhar SHƏKHINAH umi yaqúmeh bimqom qodsheh. 4 Nəqiyet ma’asim uvaret leivav lo nasə’eh lashav nafshi vəlo nishbə’eh ləmirmah. 5 Yisə’eh vərakhah mei’eit SHƏKHINAH utzdaqah mei’Elohei yish’eh. 6 Zeh dor dorəsholéihe məvaqshol panéikhe Ya’aqov sélah. 7 Sə’u shə’arim rasheikhem uhinasə’u pitḥei olam vəyavó’eh étzem hakavod. 8 Mi zet étzem hakavod SHƏKHINAH izuzeh vəgiboreh SHƏKHINAH giboreh mo’eitzah. 9 Sə’u shə’arim rasheikhem us’u pitḥei olam vəyavó’eh étzem hakavod. 10 Mi zet étzem hakavod SHƏKHINAH tzəva’ot he étzem hakavod sélah. 1 A psalm of David: The Earth and her fullness is the PRESENCE’s, the world and us upon her! 2 For Voi founded her upon the seas and Voi established her upon the abyssal flows. 3 Who can come up the mountain of the PRESENCE? Who can endure in the place of Voix Holiness? 4 “One innocent of deed and sincere of heart, who has not taken My life in vain, and who hasn’t sworn with deceit.” 5 Ve will take a blessing from the PRESENCE and Justice from the God of ver Liberation! 6 This is a generation of ones who seek Void, ones who search for Your presence: Ya’aqov — selah! 7 Lift up your heads, gates! And be lifted up, doors of eternity! And let the Essence of Glory enter! 8 Who is this, the Essence of Glory? The PRESENCE, strong and mighty! The PRESENCE, mighty of council! 9 Lift up your heads, gates! And lift up, doors of eternity! And let the Essence of Glory enter! 10 Who is this, the Essence of Glory? The multitudinous PRESENCE! Voi is the Essence of Glory — selah! On Sukot or Hoshana Rabah, continue with Psalm 27 (line 19,618). Otherwise, continue with the Mourner’s Qadish (line 19,747). On Monday: הַיּוֹם יוֹם שֵׁנִי בְּשַׁבָּת שֶׁבּוֹ הָיוּ הַלְוִיּוֹל אוֹמְרוֹל בְּבֵית הַמִּקְדָּשׁ׃ Hayom yom sheini bəShabat shebo hayu haLəviyol omərol bəveit hamiqdash. Today is the second day of the week, on which the Levites used to pray in the Temple: Psalm 48 ‏1 שִׁיר מִזְמוֹר לִבְנוֹל־קֹֽרַח׃ ‏2 גְּדוֹלֶה יהוה וּמְהֻלֶּֽלֶה מְאֹד בְּעִיר אֱלֹהֵֽינוּ הַר־קׇדְשֶׁהּ׃ ‏3 יְפֵה נוֹף מְשׂוּשׂ כׇּל־יִשְׂרָאֵל הַר־צִיּוֹן יַרְכְּתֵי צָפוֹן קִרְיַת נֶֽצַח רַב׃ ‏4 אֱלֹהִים בְּאַרְמְנוֹתֶֽיהָ נוֹדְעֶה לְמִשְׂגָּב׃ ‏5 כִּי־הִנֵּה הָרוֹשְׁעוֹל נוֹעֲדוּ עָבְרוּ יַחְדָּו׃ ‏6 הֵֽלָּה רָאוּ כֵּן תָּמָֽהוּ נִבְהֲלוּ נֶחְפָּֽזוּ׃ ‏7 רְעָדָה אֲחָזָֽתַל שָׁם חִיל כַּיּוֹלֵדֶה׃ ‏8 בְּרֽוּחַ קָדִים תְּשַׁבֵּר אֳנִיּוֹת תַּרְשִׁישׁ׃ ‏9 כַּאֲשֶׁר קִוִּֽינוּ כֵּן יָדַֽעְנוּ בְּעִיר־יהוה צְבָאוֹת בְּעִיר אֱלֹהֵֽינוּ אֱלֹהִים יְכוֹנְנֹֽהָ עַד־עוֹלָם סֶֽלָה׃ ‏10 דִּמִּֽינוּ אֱלֹהִים חַסְדֶּֽךֶ בְּקֶֽרֶב עֵדוֹתֶֽיךֶ׃ ‏11 כְּשִׁמְךֶ אֱלֹהִים כֵּן תְּהִלָּתְךֶ עַל־קַצְוֵי־אֶֽרֶץ צֶֽדֶק מָלְאָה יְמִינֶֽךֶ׃ ‏12 יִשְׂמַח הַר־צִיּוֹן תָּגֵֽלְנָה בְּנוֹת יְהוּדָה לְמַֽעַן מִשְׁפָּטֶֽיךֶ׃ ‏13 סֹֽבּוֹל צִיּוֹן וְהַקִּיפֽוּהָ סִפְרוֹל מִגְדָּלֶֽיהָ׃ ‏14 שִֽׁיתוֹל לִבְּכֶל לְחֵילָהּ פַּסְּגוֹל אַרְמְנוֹתֶֽיהָ לְמַֽעַן תְּסַפְּרוֹל לְדוֹר אַחֲרוֹן׃ ‏15 כִּי זֶת אֱלֹהִים אֱלֹהֵֽינוּ עוֹלָם וָעֶד הֶא יְנַהֲגֹֽנוּ עַל־מוּת׃ 1 Shir mizmor livnol Qóraḥ. 2 Gədoleh SHƏKHINAH umhuléleh mə’od bə’ir Elohéinu har qodsheh. 3 Yəfeih nof məsus kol Yisra’eil har Tziyon yarkətei Tzafon qiryat nétzaḥ rav. 4 Elohim bə’armənotéiha nodə’eh ləmisgav. 5 Ki hineih haroshə’ol no’adu avəru yaḥdav. 6 Héilah ra’u kein tamáhu nivhalu neḥpázu. 7 Rə’adah aḥazátal sham ḥil kayoleideh. 8 Bərú’aḥ qadim təshabeir oniyot Tarshish. 9 Ka’asher qivínu kein yadánu bə’ir SHƏKHINAH tzəva’ot bə’ir Elohéinu Elohim yəkhonənóha ad olam sélah. 10 Dimínu Elohim ḥasdékhe bəqérev eidotéikhe. 11 Kəshimkhe Elohim kein təhilatəkhe al qatzvei áretz tzédeq malə’ah yəminékhe. 12 Yismaḥ har Tziyon tagéilnah bənot Yəhudah ləmá’an mishpatéikhe. 13 Sóbol Tziyon vəhaqifúha sifrol migdaléiha. 14 Shítol libəkhel ləḥeilah pasəgol armənotéiha ləmá’an təsapərol lədor aḥaron. 15 Ki zet Elohim Elohéinu olam va’ed he yənahagónu al mut. 1 A psalm, a hymn of the children of Qóraḥ: 2 Great is the PRESENCE and much to be praised! In our God’s city is Voix Holy mountain: 3 beautiful of summit, joy of all Yisra’eil, mount Tziyon, the vaults of Tzafon! Aboundingly everlasting town! 4 God was known in her citadels as a refuge. 5 For note! The wicked gathered, they crossed over together; 6 they saw and so they panicked; they were dismayed; they were alarmed! 7 Trembling seized them there, the writhing of one giving birth, 8 when the east wind shattered the ships of Tarshish! 9 What we hoped for, thus we have known in the city of the multitudinous PRESENCE, in the city of our God, may God found her forever — selah! 10 We meditated, God, on Your devotion in the middle of Your congregations. 11 Like Your Name, God, so is Your praise: to the ends of the earth! Justice fills Your right hand. 12 Mount Tziyon will be glad, Yəhudah’s far-flung places rejoice for the sake of Your judgements! 13 Tour Tziyon and encircle her, count her towers, 14 set your heart on her ramparts, itemize her citadels so you might recount them for a later generation. 15 Yes, this God is our God forever and ever! Voi will guide us until death. On Sukot or Hoshana Rabah, continue with Psalm 27 (line 19,618). Otherwise, continue with the Mourner’s Qadish (line 19,747). On Tuesday: הַיּוֹם יוֹם שְׁלִישִׁי בְּשַׁבָּת שֶׁבּוֹ הָיוּ הַלְוִיּוֹל אוֹמְרוֹל בְּבֵית הַמִּקְדָּשׁ׃ Hayom yom shəlishi bəShabat shebo hayu haLəviyol omərol bəveit hamiqdash. Today is the third day of the week, on which the Levites used to pray in the Temple: Psalm 82 ‏1 מִזְמוֹר לְאָסָף אֱלֹהִים נִצְּבֶה בַּעֲדַת־עֹז בְּקֶֽרֶב עִזוּזוֹל יִשְׁפְּטֶה׃ ‏2 עַד־מָתַי תִּשְׁפְּטוֹל־עָֽוֶל וּפְנֵי רְשָׁעוֹל תִּשְׂאוֹל־סֶֽלָה׃ ‏3 שִׁפְטוֹל־דַּלֶּה וִיתוֹמֶה עָנִיֶּה וָרָשֶׁה הַצְדִּֽיקוֹל׃ ‏4 פַּלְּטוֹל־דַלֶּה וְאֶבְיוֹנֶה מִיַּד רְשָׁעוֹל הַצִּֽילֶה׃ ‏5 לֹא יָדְעוֹל וְלֹא יָבִֽינוֹל בַּחֲמָסִים יִתְהַלָּֽכוֹל יִמּֽוֹטוּ כׇּל־מוֹסְדֵי אָֽרֶץ׃ ‏6 אֲנִי־אָמַֽרְתִּי אֱלֹהִים אַתֶּל וּבְנוֹל עֶלְיוֹן כֻּלְּכֶל׃ ‏7 אָכֵן כְּאָדָם תְּמוּתוֹל וְכַאֲחֶד הַשָּׂרוֹל תִּפֹּֽלוֹל׃ ‏8 קוּמֶה אֱלֹהִים שִׁפְטֶה צְדָקָה כִּי־אַתֶּה תִנְחֲלֶה בְּמַעֲשֵֽׂינוּ׃ 1 Mizmor lə’Asaf Elohim nitzəveh ba’adat oz bəqérev izuzol yishpəteh. 2 Ad matai tishpətol ável ufnei rəsha’ol tis’ol sélah. 3 Shiftol daleh vitomeh aniyeh varasheh hatzdíqol. 4 Palətol daleh və’evyoneh miyad rəsha’ol hatzíleh. 5 Lo yadə’ol vəlo yavínol baḥamasim yithalákhol yimótu kol mosədei áretz. 6 Ani amárti elohim atel uvnol elyon kulkhel. 7 Akhein kə’adam təmutol vəkha’aḥed hasarol tipólol. 8 Qumeh Elohim shifteh tzədaqah ki ateh tinḥaleh bəma’aséinu. 1 A psalm of Asaf: God stands firm in the congregation of strength; in the midst of the strong, Voi will judge: 2 “Until when will you judge unrightly and lift your face to the wicked? Selah! 3 Judge for the weak and the orphaned; the afflicted and the poor vindicate! 4 Rescue the weak and the wanting; from the hand of the wicked save them!” 5 They will not know and they will not understand; with cruelty they go about — shaken shall be all the supports of the Earth! 6 I myself thought you were gods, children from on high, all of you. 7 Surely as humans you shall die! As one of the rulers you shall fall! 8 Arise, God, and judge righteously! For You shall inherit our acts. On Sukot or Hoshana Rabah, continue with Psalm 27 (line 19,618). Otherwise, continue with the Mourner’s Qadish (line 19,747). On Wednesday: הַיּוֹם יוֹם רְבִיעִי בְּשַׁבָּת שֶׁבּוֹ הָיוּ הַלְוִיּוֹל אוֹמְרוֹל בְּבֵית הַמִּקְדָשׁ׃ Hayom yom rəvi’i baShabat shebo hayu haLəviyol omərol bəveit hamiqdash. Today is the fourth day of the week, on which the Levites used to pray in the Temple: Psalm 94 ‏1 אֵל־נְקָמוֹת יהוה אֵל נְקָמוֹת הוֹשִֽׁיעֶה׃ ‏2 הִנָּשְׂאֶה שֹׁפֶֽטֵה יִשְׂרָאֵל הָשִֽׁיבֶה גְמוּל עַל־גְּאוֹל׃ ‏3 עַד־מָתַי רְשָׁעוֹל יהוה עַד־מָתַי רְשָׁעוֹל יַעֲלֹֽזוֹל׃ ‏4 יַבִּֽיעוֹל יְדַבְּרוֹל עָתָק יִתְאַמְּרוֹל כׇּל־פֹּעֲלוֹל אָֽוֶן׃ ‏5 אֶבְיוֹנֶה יהוה יְדַכְּאוֹל וְדַלֶּה וְרָשֶׁה יְעַנּוֹל׃ ‏6 אֲחֵרוֹל וְגֵרֶה יַהֲרֹֽגוֹל וִיתוֹמוֹל יְרַצֵּֽחוֹל׃ ‏7 וַיֹּאמְרוֹל לֹא פָּשַֽׁעְתִּי וְלֹא־פָּעַֽלְתִּי רֶֽשַׁע מְאֽוּמָה׃ ‏8 בִּֽינֶה בּוֹרְאַתֵֽנוּ וְנִסְתֶֽרֶה מָתַי תִתְגַּלֶּת׃ ‏9 הֲנֹטַֽעַה אֹֽזֶן הֲלֹא יִשְׁמְעֶה אִם־יֹצֶֽרֵה עַֽיִן הֲלֹא יַבִּֽיטֶה׃ ‏10 הֲיֹסֶרֵֽנוּ הֲלֹא יוֹכִֽיחֶה הַמְּלַמֶּֽדֶה אָדָם צֶֽדֶק׃ ‏11 יהוה יֹדַֽעַה מַחְשְׁבוֹת אָדָם כִּי הֵֽמָּה הָֽבֶל׃ ‏12 אַשְׁרֵי גַבְרֶה אֲשֶׁר־תְּיַסְּרֹֽנֶּה יָהּ וּמִתּוֹרָתְךֶ תְלַמְּדֹֽנֶּה׃ ‏13 לְהַשְׁקִיט לֶהּ מִימֵי רָע עַד יָשֽׁוּבֶה רְשָׁעֶה לְבֶֽדֶק׃ ‏14 כִּי לֹא־יִטְּשֶׁה יהוה חֶֽסֶד וְרַחֲמִים לֹא יַעֲזֹֽבֶה׃ ‏15 כִּי־עַד־צֶֽדֶק יָשׁוּב מִשְׁפָּט וְאַחֲרָיו כׇּל־תָּמוֹל־לֵב׃ ‏16 מִי־יָקֽוּמֶה לִי עִם־מְרֵעוֹל מִי־יִתְיַצְּבֶה לִי עִם־פֹּעֲלוֹל אָֽוֶן׃ ‏17 לוּלֵי יהוה עֶזְרָֽתָה לִי כִּמְעַט שָׁכְנָה דוּמָה נַפְשִׁי׃ ‏18 אִם־אָמַֽרְתִּי מָט אׇמְצִי חַסְדְּךֶ יהוה יִסְעָדֵֽנִי׃ ‏19 בְּרֹב שַׂרְעַפַּי בְּקִרְבִּי תַּנְחוּמֶֽיךֶ יְשַׁעַשְׁעוּ נַפְשִׁי׃ ‏20 הַיְחׇבְרְךֶ כִּסֵּא הַוּוֹת יֹצֵר עָמָל עֲלֵי־חֹק׃ ‏21 יָגֽוֹדוֹל עַל־נֶֽפֶשׁ צַדִּֽיקֶה וְדָם נְקִיֶּה יַרְשִֽׁיעוֹל׃ ‏22 וַיִהְיֶת יהוה לִי לְמִשְׂגָּב וֵאלֹהַי לְצוּר מַחְסִי׃ ‏23 וַיָּשִֽׁיבֶה אוֹתָל אֶל־כִּפֻּרִים וְרָעָתָל יַצְמִֽיתֶה יַצְמִֽיתֶה יהוה אֱלֹהֵֽינוּ׃ Psalm 95 ‏1 לְכוֹל נִתֵּן כָּבוֹד לִיהוה נָגִֽילָה בְצוּר יִשְׁעֵֽנוּ׃ ‏2 נְקַדְּמָה פָנֶֽיהֶ בְּתוֹדָה בְּשִׂמְחָה נָגִֽילָה בֶהּ׃ ‏3 כִּי אֵל גְּדוֹלֶה יהוה וְשׁוֹפְטֶה גְּדוֹלֶה עַל־כׇּל־אֱלִילִים׃ Psalm 94 1 Eil nəqamot SHƏKHINAH Eil nəqamot hoshí’eh. 2 Hinasə’eh shoféteih Yisra’eil hashíveh gəmul al gə’ol. 3 Ad matai rəsha’ol SHƏKHINAH ad matai rəsha’ol ya’alózol. 4 Yabí’ol yədabərol ataq yit’amərol kol po’alol áven. 5 Evyoneh SHƏKHINAH yədakə’ol vədaleh vərasheh yə’anol. 6 Aḥeirol vəgeireh yaharógol vitomol yəratzéiḥol. 7 Vayomərol lo pasháti vəlo pa’álti résha mə’úmah. 8 Bíneh borə’atéinu vənistéreh matai titgalet. 9 Hanotá’ah ózen halo yishmə’eh im yotzéreih áyin halo yabíteh. 10 Hayoseréinu halo yokhíḥeh haməlamédeh adam tzédeq. 11 SHƏKHINAH yodá’ah maḥshəvot adam ki héimah hável. 12 Ashrei gavreh asher təyasəróneh YAH umitoratəkhe təlamədóneh. 13 Ləhashqit leh mimei ra ad yashuveh rəsha’eh ləvédeq. 14 Ki lo yitəsheh SHƏKHINAH ḥésed vəraḥamim lo ya’azóveh. 15 Ki ad tzédeq yashuv mishpat və’aḥarav kol tamol leiv. 16 Mi yaqúmeh li im mərei’ol mi yityatzəveh li im po’alol áven. 17 Lulei SHƏKHINAH ezrátah li kim’at shakhənah dumah nafshi. 18 Im amárti mat omtzi ḥasdəkhe SHƏKHINAH yis’adéini. 19 Bərov sar’apai bəqirbi tanḥuméikhe yəsha’ash’u nafshi. 20 Hayḥovrəkhe kisei havot yotzeir amal alei ḥoq. 21 Yagódol al néfesh tzadíqeh vədam nəqiyeh yarshí’ol. 22 Vayihyet SHƏKHINAH li ləmisgav vEilohai lətzur maḥsi. 23 Vayashíveh otal el kipurim vəra’atal yatzmíteh yatzmíteh SHƏKHINAH Elohéinu. Psalm 95 1 Ləkhol nitein kavod liSHKHINAH nagílah vətzur yish’éinu. 2 Nəqadəma fanéihe bətodah bəsimḥah nagílah veh. 3 Ki Eil gədoleh SHƏKHINAH vəshofteh gədoleh al kol elilim. 1 God of vengeance, PRESENCE, God of vengeance, liberate! 2 Rise up, Judge of Yisra’eil! Return comeuppance to the contemptuous! 3 Til when shall the wicked, PRESENCE, til when shall the wicked triumph? 4 They pour fourth, they speak arrogance! They boast, all who make sorrow! 5 The wanting, PRESENCE, they crush and the weak and the poor they torment! 6 The Other and the stranger they kill and orphans they murder. 7 And they say, “I have not transgressed; I’ve done nothing wrong.” 8 Understand, our Creator! Hidden One, when will You be revealed? 9 The Planter of the ear, shall Voi not hear? Or the Fashioner of the eye, shall Voi not look down? 10 The One Who disciplines us, shall Voi not correct? The One Who teaches humans Righteousness? 11 The PRESENCE knows the plans of humans, that they are breath. 12 Happy the person You chasten, YAH, and from Your instruction teach 13 to make quiet for xyr in days of evil, until the wicked turn to repair. 14 For the PRESENCE will not quit devotion, and compassion Voi will not abandon. 15 For judgement shall return to righteousness! And after it will go all honest of heart. 16 Who will swell up with me against the wicked? Who will be firm with me against those making sorrow? 17 If the PRESENCE were not my help in a twinkling I’d dwell in oblivion. 18 When I think my courage falters, Your devotion, PRESENCE, sustains me! 19 When my anxieties abound within me, Your consolation smooths me down. 20 Can a throne of destruction be allied to You, fashioning trouble with its law? 21 They lash out against the life of the righteous, and the blood of the innocent they condemn! 22 But the PRESENCE has been for me a refuge, my God the rock of my shelter. 23 And Voi will turn them to atonement and their wickedness Voi will annihilate, will annihilate! The PRESENCE, our God! Psalm 95 1 Come, let’s give glory to the PRESENCE, let’s rejoice in the Rock of our liberation! 2 Let’s greet Void with gratitude, with gladness let’s rejoice in Void! 3 For the PRESENCE is a mighty God, and a Judge greater than all idols. On Sukot or Hoshana Rabah, continue with Psalm 27 (line 19,618). Otherwise, continue with the Mourner’s Qadish (line 19,747). On Thursday: הַיּוֹם יוֹם חֲמִישִׁי בְּשַׁבָּת שֶׁבּוֹ הָיוּ הַלְוִיּוֹל אוֹמְרוֹל בְּבֵית הַמִּקְדָּשׁ׃ Hayom yom ḥamishi bəShabat shebo hayu haLəviyol omərol bəveit hamiqdash. Today is the fifth day of the week, on which the Levites used to pray in the Temple: Psalm 81 ‏1 לַמְנַצַּֽחַה עַל־גִּתִּית לְאָסָף׃ ‏2 הָנֵֽצּוֹל לֵאלֹהִים עוּזֵּֽנוּ נֽוּדוֹל לֵאלֹהֵי יַעֲקֹב׃ ‏3 שְׂאוֹל־בֹּֽשֶׂם וּתְנוֹל־אֵשׁ מָחוֹל נָעִים עִם־עָֽדִי׃ ‏4 תִּקְעוֹל בַּחֹֽדֶשׁ שׁוֹפָר בַּכֵּֽסֶה לְיוֹם חַגֵּֽנוּ׃ ‏5 כִּי חֹק לְיִשְׂרָאֵל הוּא מִשְׁפָּט לֵאלֹהֵי יַעֲקֹב׃ ‏6 עֵדוּת בִּיהוֹסֵף שָׂמֶֽתּוּ בְּצֵאתֶהּ עַל־אֶֽרֶץ מִצְרָֽיִם שְׂפַת לֹא־יָדַֽעְתִּי אֶפְגֹּשׁ׃ ‏7 הֲסִירֽוֹתִי מִסֵּֽבֶל שִׁכְלֶהּ כַּפֶּֽיהֶ מִדּוּד תַּעֲבֹֽרְנָה׃ ‏8 בַּצָּרָה קָרָֽאתֶ וָאֲחַלְּצֶֽךֶּ אֶעֶֽנְךֶ בְּסֵֽתֶר רַֽעַם אֶבְחׇנְךֶ עַל־מֵי מְרִיבָה סֶֽלָה׃ ‏9 שְׁמַע עַמִּי וְאָעִֽידָה בָּךְ יִשְׂרָאֵל אִם־תִּשְׁמַע־לִי׃ ‏10 לֹא־יִהְיֶה בְךֶ אֱלִיל וְלֹא תִצְטַנְּעֶה לֵאלִיל הָֽבֶל׃ ‏11 אָנֹכִי יהוה אֱלֹהֵֽיךֶ הַמַּעַלֶתְךֶ מֵאֶֽרֶץ מִצְרָֽיִם הַרְכִֽיבֶה־פִֽיךֶ וַאֲמַלְאֵֽהוּ׃ ‏12 וְלֹא־שָׁמַע עַמִּי לְקוֹלִי וְיִשְׂרָאֵל לֹא־אָֽבָה לִי׃ ‏13 וָאֲשַׁלְּחֵֽהוּ בִּשְׁרִירוּת לִבָּל יֵלְכוֹל בְּמוֹעֲצוֹתֵיהֶל׃ ‏14 לוּ עַמִּי שֹׁמֵֽעַ לִי יִשְׂרָאֵל בִּדְרָכַי יְהַלֵּֽכוֹל׃ ‏15 כִּמְעַט אוֹיְבוֹלֵיהֶל אַכְנִֽיעַ וְעַל צָרוֹלֵיהֶל אָשִׁיב יָדִי׃ ‏16 מְשַׂנְאוֹל יהוה יְכַחֲשׁוֹל־לֶהּ וִיהִי עִתָּל לְעוֹלָם׃ ‏17 וַיַּאֲכִילֹֽהֶ מֵחֵֽלֶב חִטָּה וּמִצּוּר דְּבַשׁ אַשְׂבִּיעֶֽךֶ׃ 1 Lamnatzáḥah al gitit lə’Asaf. 2 Hanéitzol lEilohim uzéinu núdol lEilohei Ya’aqov. 3 Sə’ol bósem utnol eish maḥol na’im im ádi. 4 Tiq’ol baḥódesh shofar bakéiseh ləyom ḥagéinu. 5 Ki ḥoq ləYisra’eil hu mishpat lEilohei Ya’aqov. 6 Eidut bIhoseif samétu bətzeiteh al éretz Mitzráyim səfat lo yadáti efgosh. 7 Hasiróti miséivel shikhleh kapéihe midud ta’avórnah. 8 Batzarah qaráte va’aḥalətzéke e’énkhe bəséiter rá’am evḥonkhe al mei Mərivah sélah. 9 Shəma ami və’a’ídeh bakh Yisra’eil im tishma li. 10 Lo yihyeh vəkhe elil vəlo titztanə’eh lEilil hável. 11 Anokhi SHƏKHINAH Elohéikhe hama’aletkhe mei’éretz Mitzráyim harkhíveh píkhe va’amal’éihu. 12 Vəlo shama ami ləqoli vəYisra’eil lo ávah li. 13 Va’ashaləḥéihe bishrirut libal yeiləkhol bəmo’atzoteihel. 14 Lu ami shoméi’a li Yisra’eil bidrakhai yəhaléikhol. 15 Kim’at oyəvoleihel akhní’a və’al tzaroleihel ashiv yadi. 16 Məsan’ol SHƏKHINAH yəkhaḥashol leh vihi ital lə’olam. 17 Vaya’akhilóhe meiḥéilev ḥitah umitzur dəvash asbi’ékhe. 1 For the conductor, on the gitit, of Asaf: 2 Blossom for God, our Strength! Bear fruit for Ya’aqov’s God! 3 Lift up fragrance and offer fire! Pleasant dancing with adornment! 4 Sound the shofar on the new moon, on the full moon for our festal day! 5 For it is a law for Yisra’eil, a statute for Ya’aqov’s God: 6 As a pact among Yoseif Voi set it when going out against the land of Mitzráyim. I encountered a language I did not know: 7 “I have turned hir shoulder away from burdens; hir palms from the worktub shall pass! 8 In distress you invoked Me and I rescued you! I will answer you with secret thunder; I will test you by the waters of Mərivah — selah! 9 Heed Me, My people, and I will charge you — Yisra’eil, if you’d only heed me: 10 Let there be no idol among you; don’t humble yourselves before idols of breath! 11 I am the PRESENCE, your God, the One Who brought you up from the land of Mitzráyim. Stretch your mouth wide and I’ll fill it! 12 But My people have not heeded my command; Yisra’eil has not yielded to me. 13 So I sent them off with their stubborn heart to go about in their own council. 14 If only My people would heed Me! Yisra’eil go along My paths! 15 In a twinkling I’d humble their enemies, and against their oppressors I’d turn My hand.” 16 Haters of the PRESENCE would fail from Void and their accounting time would be eternal. 17 And Voi would feed them from the fat of the wheat: “With honey from a rock I’d sate you!” On Sukot or Hoshana Rabah, continue with Psalm 27 (line 19,618). Otherwise, continue with the Mourner’s Qadish (line 19,747). On Friday: הַיּוֹם יוֹם שִׁשִּׁי בְּשַׁבָּת שֶׁבּוֹ הָיוּ הַלְוִיּוֹל אוֹמְרוֹל בְּבֵית הַמִּקְדָּשׁ׃ Hayom yom shihi bəShabat shebo hayu haLəviyol omərol bəveit hamiqdash. Today is the sixth day of the week, on which the Levites used to pray in the Temple: Psalm 93 ‏1 יהוה חַיֶּת גֵּאוּת לָבְשֶׁה לָבְשֶׁה יהוה עֹז הִתְאַזְּרֶה אַף־תִּכּוֹן תֵּבֵל בַּל תִּמּוֹט׃ ‏2 נָכוֹן כִּסְאֲךֶ מֵאָז מֵעוֹלָם אָֽתֶּה׃ ‏3 נָשְׂאוּ נְהָרוֹת יהוה נָשְׂאוּ נְהָרוֹת קוֹלָם יִשְׂאוּ נְהָרוֹת דׇּכְיָם׃ ‏4 מִקֹּלוֹת מַֽיִם רַבִּים אַדִּירִים מִשְׁבְּרֵי־יָם אַדִּירֶה בַּמָּרוֹם יהוה׃ ‏5 עֵדֹתֶֽיךֶ נֶאֶמְנוּ מְאֹד לְבֵיתְךֶ נָאֲוָה־קֹּֽדֶשׁ יהוה לְאֹֽרֶךְ יָמִים׃ 1 SHƏKHINAH ḥayet gei’ut lavəsheh lavəsheh SHƏKHINAH oz hit’azəreh af tikon teiveil bal timot. 2 Nakhon kis’akhe me’az me’olam áteh. 3 Nasə’u nəharot SHƏKHINAH nasə’u nəharot qolam yis’u nəharot dokhyam. 4 Miqolot máyim rabim adirim mishbərei yam adireh bamarom SHƏKHINAH. 5 Eidotéikhe ne’emnu mə’od ləveitəkhe na’avah qódesh SHƏKHINAH lə’órekh yamim. 1 The PRESENCE lives! Voi is dressed in sea-swells. The PRESENCE is dressed, girded with strength. And, too, the world endures, it shall not be dashed! 2 Your throne was established of old; eternal are You. 3 Rivers raise — PRESENCE — rivers raise their thunder! Rivers will raise their crashing floods! 4 More than the thunderings of the primal abyss, than the majestic breakers of the sea, the PRESENCE is more majestic on high! 5 Your edicts are truly enduring; Holiness is perfect for Your dwelling, PRESENCE, For as long as there are days. On Sukot or Hoshana Rabah, continue with Psalm 27 (line 19,618). Otherwise, continue with the Mourner’s Qadish (line 19,747). Blessings over Food Blessings before the Meal Before a meal including bread: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים הַמּוֹצִיאֶה לֶֽחֶם מִן הָאָֽרֶץ׃ Bərukheh ateh HAZANEH Elohéinu ḥei ha’olamim hamotzi’eih léḥem min ha’áretz. Blessed are You, NOURISHER, our God, Life of endless worlds, the Bringer-Forth of bread from the earth. Before a meal including non-bread forms of wheat, barley, rye, oats, or spelt (and, in some communities, rice): בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים בּוֹרְאַת מִינֵי מְזוֹנוֹת׃ Bərukheh ateh HAZANEH Elohéinu ḥei ha’olamim borə’at minei məzonot. Blessed are You, NOURISHER, our God, Life of endless worlds, Creator of different kinds of nourishment. Before drinking wine or grape juice: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים בּוֹרְאַת פְּרִי הַגָּֽפֶן׃ Bərukheh ateh HAZANEH Elohéinu ḥei ha’olamim borə’at pəri hagáfen. Blessed are You, NOURISHER, our God, Life of endless worlds, Creator of the fruit of the vine. Before eating fruit that grows on trees: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים בּוֹרְאַת פְּרִי הָעֵץ׃ Bərukheh ateh HAZANEH Elohéinu ḥei ha’olamim borə’at pəri ha’eitz. Blessed are You, NOURISHER, our God, Life of endless worlds, Creator of the fruit of the tree. Before eating fruit that doesn’t grow on trees, and also vegetables of all kinds: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים בּוֹרְאַת פְּרִי הָאֲדָמָה׃ Bərukheh ateh HAZANEH Elohéinu ḥei ha’olamim borə’at pəri ha’adamah. Blessed are You, NOURISHER, our God, Life of endless worlds, Creator of the fruit of the soil. Before all other foods, or when unsure of which blessing to pray: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים שֶׁהַכֹּל נִהְיָה בִּדְבָרֶהּ׃ Bərukheh ateh HAZANEH Elohéinu ḥei ha’olamim shehakol nihyah bidvareh. Blessed are You, NOURISHER, our God, Life of endless worlds, thru Whose word everything came to be. Birkat haMazon — Grace after Meals The directive to thank G-d for the food we eat can be found in the Tanakh itself, but the specific form of this prayer has evolved over the centuries into the form presented here. This full form of birkat hamazon is prayed after eating bread; after eating a meal that does not include bread but that does include grapes, figs, olives, dates, pomegranates, or non-bread forms of wheat, barley, rye, oats, or spelt, continue with the Grace after Special Foods (line 27,591). After eating any other foods not listed here, continue with the Grace after Other Foods (line 27,772). Psalm 126 ‏1 שִׁר הַמַּעֲלוֹת בְּשׁוּב יהוה אֶת־שְׁבִית עוֹלָם הָיִֽינוּ כְּחֹלְמוֹל׃ ‏2 אָז יִמָּלֵא שְׂחוֹק אָֽרֶץ וְשָׁמַֽיִם גִּילָה אָז נֹאמַר זֶת־אֶל־זֶת הִגְדִּֽילֶה יהוה לַעֲשׂוֹת אִתָּֽנוּ׃ ‏3 הִגְדִּֽילֶה יהוה לַעֲשוֹת עִמָּֽנוּ הָיִֽינוּ שְׁמֵחוֹל׃ ‏4 שֽׁוּבֶה יהוה אֶת־שְׁבִית־עוֹלָם כַּאֲפִיקִים בַּנֶּֽגֶב׃ ‏5 הַזֹּרְעוֹל בְּדִמְעָה בְּגִילָה יִקְצֹֽרוֹל׃ ‏6 הָלוֹךְ יֵלְכֶה וּבָכֹה נֹשֵֽׂאַה מֶֽשֶׁךְ־הַזָּרַע בֹּא־יָבֹֽאֶה בְגִילָה נֹשֵֽׂאַה אֲלֻמֹּתֶֽיהֶ׃ 1 Shir hama’alot bəshuv HAZANEH et shəvit olam hayínu kəḥoləmol. 2 Az yimalei səḥoq áretz vəshamáyim gilah az nomar zet el zet higdíleh HAZANEH la’asot itánu. 3 Higdíleh HAZANEH la’asot imánu hayínu səmeiḥol. 4 Shúveh HAZANEH et shəvit olam ka’afiqim baNégev. 5 Hazor’ol bədim’ah bəgilah yiqtzórol. 6 Halokh yeiləkheh uvakhoh noséi’ah méshekh hazara bo yavó’eh vəgilah noséi’ah alumotéihe. 1 A psalm of ascents: When THE NOURISHER restores the freedom of the world, we will be like dreamers. 2 Then laughter might fill the earth, and rejoicing heaven. Then we might share with one another, “THE NOURISHER has acted mightily with us!” 3 THE NOURISHER has acted mightily with us, and we have been glad. 4 Restore the freedom of the world, NOURISHER, like the floodways of the Négev! 5 Those now sowing with weeping with rejoicing would reap! 6 One would go grudging and lamenting, carrying the bag of seeds, but come quick back in joy, carrying faer harvest sheaves. Some add: תְּהִלַּת יהוה אֲסֲפֵּֽרָה וִיבָרֵךְ כׇּל־אֹמֶר שֵׁם קׇדְשֶׁהּ לְעוֹלָם וָעֶד׃ וַאֲנַֽחְנוּ נְבָרֵךְ יָהּ מֵעַתָּה וְעַד־עוֹלָם הַלְלוּיָהּ׃ הוֹדוֹל לַיהוה כִּי־טוֹבֶה כִּי לְעוֹלָם חַסְדֶּהּ׃ מִי יְמַלְּלֶה גְּבוּרוֹת יהוה יַשְׁמִֽיעֶה כׇּל־תְּהִלָּתֶהּ׃ Təhilat HAZANEH asapéirah vivareikh kol omer sheim qodsheh lə’olam va’ed. Va’anáḥnu nəvareikh YAH mei’atah və’ad olam haləluYAH. Hodol lAZANEH ki toveh ki lə’olam ḥasdeh. Mi yəmaləleh gəvurot HAZANEH yashmí’eh kol təhilateh. Zeal-words of THE NOURISHER I’ll recount, and every letter will bless the Name of Voix holiness forever! (Psalm 145:21) And we ourselves shall bless YAH, now and forever! Praise YAH! (Psalm 115:18) Thank THE NOURISHER, for Voi is Good! Yes, eternal is Voix constancy! Who can convey the might of THE NOURISHER? Make known all Voix praise? (Psalm 106:1–2) Invitation to Bless When three or more adults have shared the meal, begin here. When ten or more adults have shared the meal, add the words in parentheses. When fewer than three adults have shared the meal, begin with the Blessing for Nourishment (line 26,987). The inviter: חֲבֵרוֹלַי נְבָרֵךְ׃ Ḥaveirolai nəvareikh. My friends, let’s bless! The others: יְהִי שֵׁם יהוה מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם׃ Yəhi sheim HAZANEH məvorakh mei’atah və’ad olam. May the Name of THE NOURISHER be blessed now and for forever! The inviter: יְהִי שֵׁם יהוה מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם׃ בִּרְשׁוּת חֲבֵרוֹלַי נְבָרֵךְ (אֱלֹהֵֽינוּ) שֶׁאָכַֽלְנוּ מִשֶּׁלֶּהּ׃ Yəhi sheim HAZANEH məvorakh mei’atah və’ad olam. Birshut ḥaveirolai nəvareikh (Elohéinu) she’akhálnu misheleh. May the Name of THE NOURISHER be blessed now and for forever! With the permission of my friends, let’s bless (our God,) the One from Whose bounty we have eaten. The others, followed by the inviter: בְּרוּכֶה (אֱלֹהֵֽינוּ) שֶׁאָכַֽלְנוּ מִשֶּׁלֶּהּ וּבְטוּבֶהּ חָיִֽינוּ׃ Bərukheh (Elohéinu) she’akhálnu misheleh uvtuveh ḥayínu. Blessed is (our God,) the One from Whose bounty we have eaten and in Whose goodness we live. All conclude: בְּרוּכֶה הֶא וּבָרוּךְ שְׁמֶהּ׃ Bərukheh he uvarukh shəmeh. Blessed is Voi and blessed is Voix Name! The Blessing for Nourishment Continue here, regardless of how many adults have shared the meal. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים הַזָּנֶה אֶת־הָעוֹלָם כֻּלּוֹ בְּטוּבֶהּ בְּחֵן בְּחֶֽסֶד וּבְרַחֲמִים׃ הֶא נוֹתֶֽנֶה לֶֽחֶם לְכׇל־בָּשָׂר כִּי לְעוֹלָם חַסְדֶּהּ׃ וּבְטוּבֶהּ הַגָּדוֹל תָּמִיד לֹא חָֽסַר לָֽנוּ וְאַל יֶחְסַר לָֽנוּ מָזוֹן לְעוֹלָם וָעֶד בַּעֲבוּר שְׁמֶהּ הַגָּדוֹל׃ כִּי הֶא זָנֶה וּמְפַרְנֶֽסֶה לַכֹּל וּמֵטִיבֶה לַכֹּל וּמֵכִינֶה מָזוֹן לְכׇל־בְּרִיּוֹלֶֽיהֶ אֲשֶׁר בָּרְאֶה׃ בְּרוּכֶה אַתֶּה יהוה הַזָּנֶה אֶת הַכֹּל׃ Bərukheh ateh HAZANEH Elohéinu ḥei ha’olamim hazaneh et ha’olam kulo bətuveh bəḥein bəḥésed uvraḥamim. He noténeh léḥem ləkhol basar ki lə’olam ḥasdeh. Uvtuveh hagadol tamid lo ḥásar lánu və’al yeḥsar lánu mazon lə’olam va’ed ba’avur shəmeh hagadol. Ki he zaneh umfarnéseh lakol umeitiveh lakol umeikhineh mazon ləkhol bəriyoléihe asher barə’eh. Bərukheh ateh HAZANEH hazaneh et hakol. Blessed are You, NOURISHER, our God, Life of endless worlds, the One Who nourishes the entire world in Voix goodness, with grace, with devotion, and with compassion. Voi gives bread to all flesh, yes, eternal is Voix constancy! (Psalm 136:25) And in Voix great goodness, never have we lacked — nor never shall we lack — nourishment, never ever, because of Voix great Name. For Voi nourishes and sustains all and is good to all and provides nourishment to all Voix creations that Voi created. Blessed are You, NOURISHER, Who nourishes all. The Blessing for the Earth נוֹדֶה לְּךֶ יהוה אֱלֹהֵֽינוּ עַל שֶׁהֶאֱרִֽיכֶה לְאִבוֹלֵֽינוּ אֶֽרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה וְעַל שֶׁהוֹצֵאתֶֽנוּ יהוה אֱלֹהֵֽינוּ מֵאֶֽרֶץ מִצְרַֽיִם וּפְדִיתֶֽנוּ מִבֵּית עֲבָדִים וְעַל בְּרִיתְךֶ שֶׁחָתַֽמְתֶּ בְּלִבֵּֽנוּ וְעַל תּוֹרָתְךֶ שֶׁלִּמַּדְתֶּֽנוּ וְעַל חֻקֶּֽיךֶ שֶׁהוֹדַעְתֶּֽנוּ וְעַל חַיִּים חֵן וָחֶֽסֶד שֶׁחוֹנַנְתֶּֽנוּ וְעַל אֲכִילַת מָזוֹן שָׁאַתֶּה זָנֶה וּמְפַרְנֶֽסֶה אוֹתָֽנוּ תָּמִיד בְּכׇל יוֹם וּבְכׇל עֵת וּבְכׇל שָׁעָה׃ On Ḥanukah add: עַל הַנִּסִּים וְעַל הַפֻּרְקָן וְעַל הַגְּבוּרוֹת וְעַל הַתְּשׁוּעוֹת וְעַל הַמִּלְחָמוֹת שֶׁעָשִֽׂיתֶ לְאִבוֹלֵֽינוּ בַּיָּמִים הָהֵם וּבַזְּמַן הַזֶּה׃ בִּימֵי מַתִּתְיָֽהוּ בֶּן יוֹחָנָן כֹּהֵן גָּדוֹל חַשְׁמוֹנַאי וּבָנָיו כְּשֶׁעָמְדָה מַלְכוּת יָוָן הָרְשָׁעָה עַל עַמְּךֶ יִשְׂרָאֵל לְהַשְׁכִּיחָל תּוֹרָתֶֽךֶ וּלְהַעֲבִירָל מֵחֻקֵּי רְצוֹנֶֽךֶ וְאַתֶּה בְּרַחֲמֶֽיךֶ הָרַבִּים עָמַֽדְתֶּ לָהֶל בְּעֵת צָרָתָל רַֽבְתֶּ אֶת רִיבָל דַּֽנְתֶּ אֶת דִּינָל נָקַֽמְתֶּ אֶת נִקְמָתָל מָסַֽרְתֶּ גִּבּוֹרוֹל בְּיַד חַלָּשׁוֹל וְרַבּוֹל בְּיַד מְעַטּוֹל וְאַכְזָרִיּוֹל בְּיַד חַנּוּנוֹל וּרְשָׁעוֹל בְּיַד צַדִּיקוֹל וְזֵדוֹל בְּיַד עוֹסְקוֹל תוֹרָתֶֽךֶ וּלְךֶ עָשִֽׂיתֶ שֵׁם גָּדוֹל וְקָדוֹשׁ בְּעוֹלָמֶֽךֶ וּלְעַמְּךֶ יִשְׂרָאֵל עָשִֽׂיתֶ תְּשׁוּעָה גְדוֹלָה וּפֻרְקָן כְּהַיּוֹם הַזֶּה׃ וְאַחַר כֵּן בָּֽאוּ בְנוֹלֵֽיךֶ לִדְבִיר בֵּיתֶֽךֶ וּפִנּוּ אֶת הֵיכָלֶֽךֶ וְטִהֲרוּ אֶת מִקְדָּשֶֽׁךֶ וְהִדְלִֽיקוּ נֵרוֹת בְּחַצְרוֹת קׇדְשֶֽׁךֶ וְקָבְעוּ שְׁמוֹנַת יְמֵי חֲנֻכָּה אֵֽלּוּ לְהוֹדוֹת וּלְהַלֵּל לְשִׁמְךֶ הַגָּדוֹל׃ At all times conclude: וְעַל הַכֹּל יהוה אֱלֹהֵֽינוּ אֲנַֽחְנוּ מוֹדוֹל לָךְ וּמְבָרְכוֹל אוֹתָךְ יִתְבָּרַךְ שִׁמְךֶ בְּכֻלָּֽנוּ תָּמִיד לְעוֹלָם וָעֶד׃ כַּכָּתוּב וְאָכַלְתֶּ וְשָׂבָֽעְתֶּ וּבֵרַכְתֶּ אֶת יהוה אֱלֹהֵֽיךֶ עַל הָאָֽרֶץ הַטֹּבָה אֲשֶׁר בָּרְאֶה לָּךְ׃ בְּרוּכֶה אַתֶּה יהוה עַל הָאָֽרֶץ וְעַל הַמָּזוֹן׃ Nodeh ləkheh HAZANEH Elohéinu al shehe’eríkheh lə’ivoléinu éretz ḥemdah tovah urḥavah və’al shehotzeiténu HAZANEH Elohéinu mei’éretz Mitzráyim ufditénu mibeit avadim və’al bəritəkhe sheḥatámte bəlibéinu və’al Toratəkhe shelimadténu və’al ḥuqéikhe shehodaténu və’al ḥayim ḥein vaḥésed sheḥonanténu və’al akhilat mazon sha’ateh zaneh umfarnéseh otánu tamid bəkhol yom uvkhol eit uvkhol sha’ah. On Ḥanukah add: Al hanisim və’al hapurqan və’al hagəvurot və’al hatəshu’ot və’al hamilḥamot sheasíte lə’ivoléinu bayamim haheim uvazəman hazeh. Bimei Matityáhu ben Yoḥanan kohein gadol Ḥashmonai uvanav kəshe’amədah malkhut Yavan harəsha’ah al aməkhe Yisra’eil ləhashkiḥal Toratékhe ulha’aviral meiḥuqei rətzonékhe və’ateh bəraḥaméikhe harabim amádte lahel bə’eit tzaratal rávte et rival dánte et dinal naqámte et niqmatal masárte giborol bəyad ḥalashol vərabol bəyad mə’atol və’akhzariyol bəyad ḥanunol ursha’ol bəyad tzadiqol vəzeidol bəyad osəqol Toratékhe uləkhe asíte sheim gadol vəqadosh bə’olamékhe ulaməkhe Yisra’eil asíte təshu’ah gədolah ufurqan kəhayom hazeh. Və’aḥar kein bá’u vənoléikhe lidvir beitékhe ufinu et heikhalékhe vətiharu et miqdashékhe vəhidlíqu neirot bəḥatzrot qodshékhe vəqavə’u shəmonat yamei Ḥanukah éilu ləhodot ulhaleil ləshimkhe hagadol. At all times conclude: Və’al hakol HAZANEH Elohéinu anáḥnu modol lakh umvarəkhol otakh yitbarakh shimkhe bəkhulánu tamid lə’olam va’ed. Kakatuv və’akhalte vəsabáte uveirakhte et HAZANEH Elohéikhe al ha’áretz hatovah asher barə’eh lakh. Bərukheh ateh HAZANEH al ha’áretz və’al hamazon. Let us thank You, NOURISHER, our God, for the Earth You preserved for our forebears — desirable, good, and expansive! — and for Your bringing us out, NOURISHER, our God, from the land of Mitzráyim and Your redeeming us from the house of slavery, and for Your covenant, which You sealed in our heart, and for Your Torah, which You taught us, and for Your laws, which You made known to us, and for life, grace, and devotion, with which You graced us, and for the eating of nourishment, with which You nourish and sustain us constantly, on every day, in every time, at every hour. On Ḥanukah add: We thank you for the miracles and for the deliverance and for the mighty deeds and for the liberation and for the battles You did for our forebears in those days and in this season. In the days of Matityáhu ben Yoḥanan, Ḥashmonian High Priest, and his sons, when a wicked Hellenistic government arose over Your people, Yisra’eil, to make them forget Your Torah and transgress the laws of Your will, and You, in Your abundant compassion, stood by them in the time of their travail. You contended their contest, You judged their judgement, You avenged their vengeance, You delivered the mighty into the hand of the weak and the many into the hand of few and the cruel into the hand of the kind and the wicked into the hand of the just and the malevolent into the hand of those engaged with Your Torah. And You made a Great and Holy Name for Yourself in Your world, and You made great liberation and deliverance for Your people, Yisra’eil, to this very day. And later, Your children entered the inner sanctum of Your House and cleaned Your Temple and purified Your Sanctuary and lit the lamps in the courtyards of Your Holiness and set aside these eight days of Ḥanukah to thank and praise Your great Name. At all times conclude: And for everything, NOURISHER, our God, we thank You and bless You. May Your Name be blessed by all of us, constantly, forever and ever. As it is written: “And you shall eat and be sated and bless THE NOURISHER, your God, for the good Earth that Voi created for you.” (Dəvarim 8:10) Blessed are You, NOURISHER, for the Earth and for the nourishment. The Blessing for Community רַחֲמֶה יהוה אֱלֹהֵֽינוּ עַל יִשְׂרָאֵל עַמֶּֽךֶ וְעַל כׇּל אָדָם יְצוּרוֹלֶֽיךֶ וְעַל קְהִלּוֹתֵֽינוּ בֵּיתֶֽךֶ וְעַל כׇּל צְרָכֵֽינוּ חוֹבָתֶֽךֶ וְעַל חֲלוֹמוֹתֵֽינוּ עַל עוֹלָם צַדִּיק וְשָׁלוּם שֶׁהִבְטַֽחְתֶּ׃ אֱלֹהֵֽינוּ אִבֵֽנוּ רְעֹֽנוּ זוּנֹֽנוּ פַּרְנְסֹֽנוּ וְכַלְכְּלֹֽנוּ וְהַרְוִיחֹֽנוּ וְהַרְוִֽיחֶה לָֽנוּ יהוה אֱלֹהֵֽינוּ מְהֵרָה מִכׇּל צָרוֹתֵֽינוּ וְנָא הָבִֽינֶה לָֽנוּ יהוה אֱלֹהֵֽינוּ שֶׁאָנוּ בּוֹטְחוֹל עַל אֲחֵרוֹל וַאֲחֵרוֹל עָלֵֽינוּ בְּמַלְמָלָתְךֶ הַמְּלֵאָה הֶחִיּוּנִית הַגְּדוּשָׁה וְהָרְחָבָה שֶׁלֹּא נֵבוֹשׁ וְלֹא נַעֲשֹׁק לְעוֹלָם וָעֶד׃ On Shabbat add: רְצֶת וְהַחֲלִיצֹֽנוּ יהוה אֱלֹהֵֽינוּ בְּמִצְוֺתֶֽיךֶ וּבְמִצְוַת יוֹם הַשְּׁבִיעִי הַשַּׁבָּת הַגָּדוֹל וְהַקָּדוֹשׁ הַזֶּה׃ כִּי יוֹם זֶה גָּדוֹל וְקָדוֹשׁ הוּא לְפַנֶֽיךֶ לִשְׁבָּת בּוֹ וְלָנֽוּחַ בּוֹ בְּאַהֲבָה כְּמִצְוַת רְצוֹנֶֽךֶ וּבִרְצוֹנְךֶ הָנִֽיחַ לָֽנוּ יהוה אֱלֹהֵֽינוּ שֶׁלֹּא תְהֵא צָרָה וְיָגוֹן וַאֲנָחָה בְּיוֹם מְנוּחָתֵֽנוּ׃ וְהוֹרֹֽנוּ יהוה אֱלֹהֵֽינוּ בְּנֶחָמַת צִיּוֹן עִירֶֽךֶ וּבְבִנְיַן קְהִלּוֹתֵֽינוּ בֵּית קׇדְשֶֽׁׁךֶ כִּי אַתֶּה הֶא בַּעֲלֶת הֶחֶֽסֶד וּבְעָלֶת הַנֶּחָמוֹת׃ On a Festival, Hoshana Rabah, or Rosh Ḥódesh add: אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ יַעֲלֶה וְיָבֹא וְיַגִּֽיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע וְיִפָּקֵד וְיִזָּכֵר זִכְרוֹנֵֽנוּ וּפִקְדוֹנֵֽנוּ וְזִכְרוֹן אִבוֹלֵֽינוּ וְזִכְרוֹן הָעוֹלָם הַטּוֹב שֶׁחָלַֽמְנוּ וְזִכְרוֹן יְרוּשָׁלַֽיִם עִיר קׇדְשֶֽׁךֶ וְזִכְרוֹן כׇל עַמְּךֶ בֵּית יִשְׂרָאֵל לְפָנֶֽיךֶ לִפְלֵיטָה לְטוֹבָה לְחֵן וּלְחֶֽסֶד וּלְרַחֲמִים לְחֵיִּים וּלְשָׁלוֹם On Rosh Ḥódesh: בְּיוֹם רֹאשׁ הַחֹֽדֶשׂ הַזֶּה׃ On Pésaḥ: בְּיוֹם חַג הַמַּצּוֹת הַזֶּה׃ On Shavu’ot: בְּיוֹם חַג הַשָּׁבוּעוֹת הַזֶּה׃ On Sukot and Hoshana Rabah: בְּיוֹם חַג הַסֻּכּוֹת הַזֶּה׃ On Shəmini Atzéret: בְּיוֹם שְׁמִינִי חַג הָעֲצֶֽרֶת הַזֶּה׃ On Simḥat Torah, when observed as an independent Festival: בְּיוֹם חַג שִׂמְחַת הַתּוֹרָה הַזֶּה׃ On all festivals and new moons continue: זִכְרֹֽנוּ יהוה אֱלָהֵֽנוּ בּוֹ לְטוֹבָה וּפִקְדֹֽנוּ בוֹ לִבְרָכָה וְהוֹשִׁיעֹֽנוּ בוֹ לְחַיִּים׃ וּבִדְבַר יְשׁוּעָה וְרַחֲמִים חֽוּסֶה וְחׇנֹּֽנוּ רַחֲמֶה עָלֵֽינוּ וְהוֹשִׁיעֹֽנוּ כִּי אֵלֶֽיךֶ חַיֵּֽינוּ כִּי אֵל שׁוֹמֶֽרֶה חַנּוּנֶה וְרַחוּמֶה אָֽתֶּה׃ At all times conclude: וּבְנֶת קְהִלּוֹתֵֽינוּ בְּאַהֲבָה בִמְהֵרָה בְיָמֵֽינוּ׃ בְּרוּכֶה אַתֶּה יהוה בּוֹנֶת בְּרַחֲמֶֽיהֶ קְהִלּוֹתֵֽינוּ׃ אָמֵן׃ Raḥameh HAZANEH Elohéinu al Yisra’eil amékhe və’al kol adam yətzuroléikhe və’al qəhilotéinu beitékhe və’al kol tzərakhéinu ḥovatékhe və’al ḥalomotéinu al olam tzadiq vəshalum shehivtáḥte. Elohéinu ivéinu rə’ónu zunónu parnəsónu vəkhalkəlónu vəharviḥónu vəharvíḥeh lánu HAZANEH Elohéinu məheirah mikol tzorotéinu vəna havíneh lánu HAZANEH Elohéinu she’anu botəḥol al aḥeirol va’aḥeirol aléinu bəmalmalatəkhe haməlei’ah heḥiyunit hagədushah vəharəḥavah shelo neivosh vəlo na’ashoq lə’olam va’ed. On Shabbat add: Rətzet vəhaḥalitzónu HAZANEH Elohéinu bəmitzvotéikhe uvmitzvat yom hashəvi’i haShabat hagadol vəhaqadosh hazeh. Ki yom zeh gadol vəqadosh hu ləfanéikhe lishbat bo vəlanú’aḥ bo bə’ahavah kəmitzvat rətzonékhe uvirtzonəkhe haní’aḥ lánu HAZANEH Elohéinu shelo təhei tzarah vəyagon va’anaḥah bəyom mənuḥatéinu. Vəhorónu HAZANEH Elohéinu bəneḥamat Tziyon irékhe uvəvinyan qəhilotéinu beit qodshékhe ki ateh he ba’alet heḥésed uv’alet haneḥamot. On a Festival, Hoshana Rabah, or Rosh Ḥódesh add: Elohéinu vEilohei ivoléinu ya’aleh vəyavo vəyagí’a vəyeira’eh vəyeiratzeh vəyishama vəyipaqeid vəyizakheir zikhronéinu ufiqdonéinu vəzikhron ivoléinu vəzikhron ha’olam hatov sheḥalámnu vəzikhron Yərushaláyim ir qodshékhe vəzikhron kol aməkhe beit Yisra’eil ləfanéikhe lifleitah lətovah ləḥein ulḥésed ulraḥamim ləḥayim uləshalom On Rosh Ḥódesh: bəyom Rosh haḤódesh hazeh. On Pésaḥ: bəyom Ḥag haMatzot hazeh. On Shavu’ot: bəyom Ḥag haShavu’ot hazeh. On Sukot and Hoshana Rabah: bəyom Ḥag haSukot hazeh. On Shəmini Atzéret: bəyom Shəmini Ḥag ha’Atzéret hazeh. On Simḥat Torah, when observed as an independent Festival: bəyom Ḥag Simḥat haTorah hazeh. On all festivals and new moons continue: Zikhrónu SHƏMOTEH Elohéinu bo lətovah ufiqdónu vo livrakhah vəhoshiónu vo ləḥayim. Uvidvar yəshu’ah vəraḥamim ḥúseh vəḥonónu raḥameh aléinu vəhoshi’ónu ki eiléikhe ḥayéinu ki Eil shoméreh ḥanuneh vəraḥumeh áteh. At all times conclude: Uvnet qəhilotéinu bə’ahavah vimheirah vəyaméinu. Bərukheh ateh HAZANEH bonet bəraḥaméihe qəhilotéinu. Amein. Have compassion, NOURISHER, our God, on Yisra’eil, Your people and on every human, Your creations, and on our communities, Your home, and on all our needs, Your responsibility, and on our dreams for a just and perfect world, which You promised. Our God, our Quickener, shepherd us, nourish us, sustain us, and provision us and relieve us — and relieve us, NOURISHER, our God, quickly from all our constraints! And please make us understand, NOURISHER, our God, that we depend upon others and others upon us in Your abundant, life-giving, overflowing, and spacious tapestry, so that we are never ashamed and never oppress ever or ever. On Shabbat add: Want and strengthen us, NOURISHER, our God, in Your mitzvot and in the mitzvah of the seventh day, this great and Holy Sabbath. For this day is great and Holy before You, to stop on it and rest on it with love, per the mitzvah of Your will. And may it be Your will to give us rest, NOURISHER, our God, so that there be no constraint or grief or sorrow on the day of our rest. And instruct us, NOURISHER, our God, in the consolation of Tziyon, Your city, and in the building of our communities, house of Your holiness, for You are Voi, supremely devoted and supremely comforting. On a Festival, Hoshana Rabah, or Rosh Ḥódesh add: Our God and God of our forebears, may there arise and arrive and reach and be seen and be wanted and be attended to and be counted and be remembered the memory of us and our surety, and the memory of our forebears, and the memory of the good world we dreamed of, and the memory of Yərushaláyim, the city of Your Holiness, and the memory of all Your people, the House of Yisra’eil, before You for refuge, for goodness, for grace and for lovingkindness and for compassion and for life and for peace On Rosh Ḥódesh: on this day of the New Month. On Pésaḥ: on this day of the Festival of Matzot. On Shavu’ot: on this day of the Festival of Shavu’ot. On Sukot and Hoshana Rabah: on this day of the Festival of Sukot. On Shəmini Atzéret: on this day of the Festival of Shəmini Atzéret. On Simḥat Torah, when observed as an independent Festival: on this day of the Festival of Simḥat Torah. On all festivals and new moons continue: Remember us on it, MANY-NAMED ONE, our God, for goodness, and take stock of us on it for blessing and liberate us on it for life. And with a word of liberation and compassion spare and be gracious to us, have compassion for us and liberate us. For our lives are turned towards You, for a guarding God, merciful and compassionate, are You! At all times conclude: And build our communities with love, soon and in our days! Blessed are You, NOURISHER, Builder, in Voix compassion, of our communities. Amen! The Blessing for Goodness Birkat haMazon originally concluded with the previous blessing. In time, however, this fourth blessing was added as an expansive summation of Divine Goodness. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים הָאֵל אִבֵֽנוּ חַיֵּֽינוּ אַדִּירֶתֵֽנוּ בּוֹרְאַתֵֽנוּ גּוֹאֶלֵֽנוּ יוֹצֶרֵֽנוּ קְדוֹשֶׁתֵֽנוּ קְדוֹשֶׁת יַעֲקֹב רוֹעֶתֵֽנוּ רוֹעֶת יִשְׂרָאֵל הַנָּוֶת הַטּוֹבֶה וְהַמֵּטִיבֶה לַכֹּל שֶׁבְּכׇל יוֹם וָיוֹם הֶא הֵטִֽיבֶה הֶא מֵטִיבֶה הֶא יֵיטִֽיבֶה לָֽנוּ הֶא גְּמָלֶֽתְנוּ הֶא גּוֹמֶלֵֽנוּ הֶא יִגְמְלֹֽנוּ לָעַד לְחֵן וּלְחֶֽסֶד וּלְרַחֲמִים וּלְרֶֽוַח הַצָּלָה וְהַצְלָחָה בְּרָכָה וִישׁוּעָה נֶחָמָה פַּרְנָסָה וְכַלְכָּלָה וְרַחֲמִים וְחַיִּים וְשָׁלוֹם וְכׇל טוֹב׃ וּמִכׇּל טוֹב לְעוֹלָם אַל יְחַסְּרֹֽנוּ׃ Bərukheh ateh HAZANEH Elohéinu ḥei ha’olamim ha’Eil ivéinu ḥayéinu adiretéinu borə’atéinu go’eléinu yotzeréinu qədoshetéinu qədoshet Ya’aqov ro’etéinu ro’et Yisra’eil hanavet hatoveh vəhameitiveh lakol shebəkhol yom vayom he heitíveh he meitiveh he yeitíveh lánu he gəmalétnu he gomeléinu he yigməlónu la’ad ləḥein ulḥésed ulraḥamim ulrévaḥ hatzalah vəhatzlaḥah bərakhah vishu’ah neḥamah parnasah vəkhalkalah vəraḥamim vəḥayim vəshalom vəkhol tov. Umikol tov lə’olam al yəḥasərónu. Blessed are You, NOURISHER, our God, Life of endless worlds, God, our Quickener, our Life, our Great one, our Creator, our Redeemer, our Fashioner, our Holy one, Holy one of Ya’aqov our Shepherd, Shepherd of Yisra’eil, the Pleasant, the Good, the One Who does good to all. On every day after day Voi has done good: Voi does good, Voi will do good for us, Voi has piled up on us, Voi piles up on us, Voi will pile up on us forever grace and devotion and compassion and respite, freeing and fortune, blessing and liberation, comfort, sustenance, and provision and compassion and life and peace and every good thing. And may Voi never make us lack any good thing! HaRaḥaméneh This is an open-ended sequence of one-line blessings. While some of the following have become standardized over time, many communities do only some of the lines listed here and leave room to add local variations or even ad-hoc one-offs from among those giving thanks. הָרַחֲמֶֽנֶה הֶא יִגְאֶת עָלֵֽינוּ לְעוֹלָם וָעֶד׃ Haraḥaméneh he yig’et aléinu lə’olam va’ed. The Compassionate! May Voi be exalted over us forever and ever. הָרַחֲמֶֽנֶה הֶא יִתְבָּרְכֶה בַּשָּׁמַֽיִם וּבָאָֽרֶץ׃ Haraḥaméneh he yitbarəkheh bashamáyim uva’áretz. The Compassionate! May Voi be blessed in Heaven and on Earth. הָרַחֲמֶֽנֶה הֶא יִשְׁתַּבְּחֶה לְדוֹר דּוֹרִים וְיִתְפָּאֲרֶה בָּֽנוּ לָעַד וּלְנֵֽצַח נְצָחִים וְיִתְהַדְּרֶה בָּֽנוּ לָעַד וּלְעוֹלְמֵי עוֹלָמִים׃ Haraḥaméneh he yishtabəḥeh lədor dorim vəyitpa’areh bánu la’ad ulnéitzaḥ nətzaḥim vəyithadəreh bánu la’ad ul’oləmei olamim. The Compassionate! May Voi be lauded in generation after generation and beautified in us forever, in eternity after eternity, and adorned in us forever, in perpetuity after perpetuity. הָרַחֲמְֶנֶה הֶא יְפַרְנְסֹֽנוּ בְּכָבוֹד׃ Haraḥaméneh he yəfarnəsónu bəkhavod. The Compassionate! May Voi sustain us with dignity. הָרַחֲמְֶנֶה הֶא יִשְׁבְּרֶה עֻלֵּֽנוּ מֵעַל צַוָּארֵֽנוּ וְהֶא יוֹלִיכֹֽנוּ לְצֶֽדֶק שָׁלֵם לְכֹל׃ Haraḥaméneh he yishbəreh uléinu mei’al tzavaréinu vəhe yolikhónu lətzédeq shaleim ləkhol. The Compassionate! May Voi shatter the yoke from off our neck, and may Voi lead us to perfect Justice for all. הָרַחֲמֶֽנֶה הֶא יִשְׁלְחֶה לָֽנוּ בְּרָכָה מְרֻבָּה בַּבַּֽיִת הָזֶּה וְעַל שֻׁלְחָן זֶה שֶׁאָכַֽלְנוּ עָלָיו׃ Haraḥaméneh he yishləḥeh lánu bərakhah mərubah babáyit hazeh və’al shulḥan zeh she’akhálnu alav. The Compassionate! May Voi send us abundant blessing in this house and at this table where we have eaten. הָרַחֲמְֶנֶה הֶא יִשְׁלְחֶה לָֽנוּ אֶת אֵלִיָּֽהוּ הַנָּבִיא זָכוּר לַטּוֹב וִיבַשֶּׂר לָֽנוּ בְּשׂוֹרוֹת טוֹבוֹת יְשׁוּעוֹת וְנֶחָמוֹת׃ Haraḥaméneh he yishləḥeh lánu et Eiliyáhu hanavi zakhur latov vivaser lánu bəsorot tovot yəshu’ot vəneḥamot. The Compassionate! May Voi send us Eiliyáhu the prophet, remembered for good, and may he gladden us with good glad tidings of liberation and comfort. הָרַחֲמֶֽנֶה הֶא יַשְׁכִּֽינֶה שָׁלוֹם בֵּינֵֽינוּ׃ Haraḥaméneh he yashkíneh shalom beinéinu. The Compassionate! May Voi establish peace amongst us. The following blessing changes depending on who is present at the meal. Each possible category is listed on its own line; gendered variations are separated by vertical lines (|) and are given in the order common, feminine, then masculine in each case. הָרַחֲמֶֽנֶה הֶא יְבָרְכֶה Parents: אֶת <אִבִי מוֹרֶתִי | אִמִּי מוֹרָתִי | אָבִי מוֹרִי>‏ Partners: אֶת <דוֹדֶתִי | דוֹדָתִי | דוֹדִי>‏ Children: אֶת <בֶּתִי | בִּתִּי | בְּנִי>‏ Bənol Mitzvah: אֶת <הַבָּחוּרֶה הַבֶּת מִצְוָה | הַבָּחוּרָה הַבַּת מִצְוַה | הַבָּחוּר הַבַּר מִצְוַה>‏ Hosts: אֶת <בַּעֲלֶת | בַּעֲלַת | בַּֽעַל> הַבַּֽיִת הַזֶּה׃ Other guests: אֶת כׇּל הַמְּסֻבּוֹל כָּאן אוֹתָל וְאֶת כׇּל אֲשֶׁר לָהֶל In all cases: אוֹתָֽנוּ וְאֶת כׇּל אֲשֶׁר לָֽנוּ כְּמוֹ שֶׁנִּתְבָּרְכוֹל אֲבוֹתֵֽינוּ אַבְרָהָם יִצְחָק וְיַעֲקֹב וְאִמּוֹתֵֽינוּ שָׂרָה רִבְקָה רָחֵל לֵאָה בִּלְהָה וְזִלְפָּה בַּכֹּל מִכֹּל כֹּל כֵּן יְבָרְכֶה אוֹתָֽנוּ כֻּלָּֽנוּ יַֽחַד בִּבְרָכָה שְׁלֵמָה וְנֹאמַר אָמֵן׃ בַּמָּרוֹם יְלַמְּדוֹל עֲלֵיהֶל וְעָלֵֽינוּ זְכוּת שֶׁתְּהֵא לְמִשְׁמֶֽרֶת שָׁלוֹם וְנִשָּׂא בְרָכָה מֵאֵת יהוה וּצְדָקָה מֵאֱלֹהֵי יִשְׁעֵֽנוּ וְנִמְצָא חֵן וְשֵֽׂכֶל טוֹב בַּעֲצוֹת אֱלֹהִים וְאָדָם׃ Haraḥaméneh he yəvarəkheh Parents: et Partners: et Children: et Bənol Mitzvah: et Hosts: et habáyit hazeh Other guests: et kol habəsubol kan otal və’et kol asher lahel In all cases: otánu və’et kol asher lánu kəmo shenitbarəkhol avotéinu Avraham Yitzḥaq vəYa’aqov və’imotéinu Sarah Rivqah Raḥeil Lei’ah Bilhah vəZilpah bakol mikol kol kein yivarəkheh otánu kulánu yáḥad bivrakhah shəleimah vənomar amein. Bamarom yəlamədol aléihel və’aléinu zəkhut shetəhei ləmishméret shalom vənisa vərakhah mei’eit HAZANEH utzdaqah mei’Elohei yish’éinu vənimtza ḥein vəséikhel tov ba’atzot Elohim və’adam. The Compassionate! May Voi bless Parents: Partners: my beloved Children: Bənol Mitzvah: Hosts: the head of this house Other guests: all gathered around here and all that is theirs In all cases: us and all that is ours as were blessed our patriarchs Avraham, Yitzḥaq, and Ya’aqov and our matriarchs Sarah, Rivqah, Raḥeil, Lei’ah, Bilhah, and Zilpah in everything, from everything — everything! So may Voi bless us, all of us together, with a complete blessing. And let us say: Amen! In the heights may they teach merit for them and for us that it may be a guarantee of peace. And may we bear a blessing from THE NOURISHER and justice from the God of our liberation. And may we meet grace and goodwill in the plans of God and humans. On Shabbat: הָרַחֲמֶֽנֶה הֶא יַנְחִילֹֽנוּ יוֹם שֶׁכֻּלּוֹ שַׁבָּת וּמְנוּחָה לְחַיֵּי הָעוֹלָמִים׃ Haraḥaméneh he yinḥilónu yom shekulo Shabat umnuḥah ləḥayei ha’olamim. The Compassionate! May Voi grant us a day that is wholly Shabbat and rest for the life of eternity. On Rosh Ḥódesh: הָרַחֲמֶֽנֶה הֶא יְחַדְּשֶׁה עָלֵֽינוּ אֶת הַחֹֽדֶשׁ הַזֶּה לְטוֹבָה וְלִבְרָכָה׃ Haraḥaméneh he yəḥadəsheh aléinu et haḥódesh hazeh lətovah vəlivrakhah. The Compassionate! May Voi renew for us this month for good and for blessing. On all Festivals: הָרַחֲמֶֽנֶה הֶא יַנְחִילֹֽנוּ יוֹם שֶׁכֻּלּוֹ טוֹב׃ Haraḥaméneh he yanḥilónu yom shekulo tov. The Compassionate! May Voi grant us a day that is wholly good. On Sukot, including Hoshana Rabah: הָרַחֲמֶֽנֶה הֶא יִבְנֶת לָֽנוּ אֶת סֻכַּת שְׁלוֹם הָעוֹלָמִים׃ Haraḥaméneh he yivnet lánu et sukat shəlom ha’olamim. The Compassionate! May Voi build for us the sukah of the peace of eternity. Some include local or ad-hoc additions here. הָרַחֲמֶֽנֶה הֶא...‏ Haraḥaméneh he... The Compassionate! May Voi... הָרַחֲמֶֽנֶה הֶא יְזַכֹּֽנוּ לִימוֹת מְנוּחָה וּלְחַיֵּי הָעוֹלָם הַבָּא׃ Haraḥaméneh he yəzakónu limot mənuḥah ulḥayei ha’olam haba. The Compassionate! May Voi deem us worthy of days of ease and life in the world to come. מִגְדּוֹל יְשׁוּעוֹת עַמֶּהּ וְעֹשֶׂת חֶֽסֶד לְגוֹיֶהּ לְשָׂרָה וּלְזַרְעָהּ עַד־עוֹלָם׃ עֹשֶׂת שָׁלוֹם בִּמְרוֹמֶֽיהֶ הֶא יַעֲשֶׂת שָׁלוֹם עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל אָמֵן׃ Migdol yəshu’ot ameh və’oset ḥésed ləgoyeh ləSarah ulzar’ah ad olam. Oset shalom bimroméihe he ya’aset shalom aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol amein. A tower of victory to Voix people! And a doer of devotion to Voix nation, to Sarah and her seed forever! (2 Shəmu’eil 22:51) The One Who makes peace in Voix heavens, may Voi make peace for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: Amen! The text in parentheses in this prayer is a late addition to Birkat haMazon, and some omit it. The reworking here follows an interpretative suggestion of Rabbi Jonathan Sacks, z"l, in his commentary in the Koren Shalem Siddur. יְראוֹל אֶת־יהוה קְדֹשׁוֹלֶֽיהֶ כִּי־אֵין מַחְסוֹר לִירֵאוֹלֶֽיהֶ׃ כְּפִירִים רָשׁוּ וְרָעֵֽבוּ וְדֹרְשׁוֹל יהוה לֹא־יַחְסְרוֹל כׇּל־טוֹב׃ הוֹדוֹל לַיהוה כִּי־טוֹבֶה כִּי לְעוֹלָם חַסְדֶּהּ׃ פּוֹתַֽחַה אֶת־יָדֶֽךֶ וּמַשְׂבִּיעֶה לְכׇל־חַיֶּת רָצוֹן׃ בְּרוּכֶה הַגַּבְרֶה אֲשֶׁר יִבְטְחֶה בַּיהוה וְהָיְתֶה יהוה מִבְטַחֶהּ׃ ‏(נַעֲרֶה הָיִֽיתִי גַּם־זָקַֽנְתִּי וְלֹא־נָשִֽׁיתִי צַדִּיקֶה נֶעֱזֶֽבֶה וְזַרְעֶהּ מְבַקֶּֽשֶׁה־לָֽחֶם׃)‏ יהוה עֹז לְעַמֶּהּ יִתְּנֶה יהוה יְבָרְכֶה אֶת־עַמֶּהּ בַשָּׁלוֹם׃ Yər’ol et HAZANEH qədosholéihe ki ein maḥsor lirei’oléihe. Kəfirim rashu vəra’éivu vədorəshol HAZANEH lo yaḥsərol kol tov. Hodol lAZANEH ki toveh ki lə’olam ḥasdeh. Potáḥah et yadékhe umasbi’eh ləkhol ḥayet ratzon. Bərukheh hagavreh asher yivtəḥeh bAZANEH vəhayəteh HAZANEH mivtaḥeh. (Na’areh hayíti gam zaqánti vəlo nashíti tzadiqeh ne’ezéveh vəzar’eh məvaqésheh láḥem.) HAZANEH oz lə’ameh yitəneh HAZANEH yəvarəkhe et ameh vashalom. Let Voix holy ones fear THE NOURISHER! For there is no lack for those who fear Void. Mighty lions hunger and starve while NOURISHER-seekers will not lack anything good. (Psalm 34:10–11) Praise THE NOURISHER, for Voi is Good! Yes, eternal is Voix constancy! (Psalm 136:1) Throwing open Your hand, You sate the desire of all that lives. (Psalm 145:16) Blessed the person who trusts in THE NOURISHER, and THE NOURISHER will be bun’s trust. (Yirməyáhu 17:7) (A youth I was and have grown old, and I have not ignored the abandoned righteous nor their seed begging for bread.) (Psalm 37:25) THE NOURISHER will give Voix people strength; THE NOURISHER will bless Voix people with peace! (Psalm 29:11) Grace after Special Foods Pray this blessing after a meal that does not include bread but that does include other forms of wheat, barley, rye, oats, or spelt, or that includes grapes (including wine or grape juice), figs, olives, dates, or pomegranates. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים After grapes and their derivatives: עַל הַגֶּֽפֶן וְעַל פְּרִי הַגֶּֽפֶן After other special fruits: ‏(וְ)עַל הָעֵץ וְעַל פְּרִי הָעֵץ After grain products: ‏(וְ)עַל הַמִּחְיָה וְעַל הַכַּלְכָּלָה In all cases continue: וְעַל תְּנוּבַת הַשָּׂדֶה וְעַל אֶֽרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה שֶׁבָּרָֽאתֶ וְהֶאֱרַֽכְתֶּ לְכׇל אָדָם לֶאֱכוֹל מִפִּרְיָהּ וְלִשְׂבּֽוֹעַ מִטּוּבָהּ׃ רַחֲמֶה נָא יהוה אֱלֹהֵֽינוּ עַל יִשְׂרָאֵל עַמְּךֶ וְעַל כׇּל אָדָם יְצוּרוֹלֶֽיךֶ וְעַל קְהִלּוֹתֵֽינוּ בֵּיתֶֽךֶ וְעַל כׇּל צְרָכֵֽינוּ חוֹבָתֶֽךֶ וְעַל עוֹלָמֶֽךֶ׃ וּבְנֶת קְהִלּוֹתֵֽינוּ בְּאַהֲבָה בִמְהֵרָה בְיָמֵֽינוּ׃ וְהַחְזִֽירֶה כׇל הָאָֽרֶץ וְשַׁחְרְרֹֽהָ מִכׇּל יַרְשׁוּת וְנֹאכַל מִפִּרְיָהּ וְנִשְׂבַּע מִטּוּבָהּ וּנְבָרֶכְךֶ עָלֶֽיהָ בִּקְדֻשָּׁה וּבְטׇהֳרָה׃ On Shabbat: וּרְצֶת וְהַחֲלִיצֹֽנוּ בְּיוֹם הַשַּׁבָּת הַזֶּה׃ On Rosh Ḥódesh: וְזִכְרֹֽנוּ לְטוֹבָה בְּיוֹם רֹאשׁ הַחֹֽדֶשׁ הַזֶּה׃ On Pésaḥ: וְשַׂמְּחֹֽנוּ בְּיוֹם חַג הַמַּצּוֹת הַזֶּה׃ On Shavu’ot: וְשַׂמְּחֹֽנוּ בְּיוֹם חַג הַשָּׁבֻעוֹת הַזֶּה׃ On Sukot: וְשַׂמְּחֹֽנוּ בְּיוֹם חַג הַסֻּכּוֹת הַזֶּה׃ On Shəmini Atzéret: וְשַׂמְּחֹֽנוּ בְּיוֹם הַשְּׁמִינִי חַג הָעֲצֶֽרֶת הַזֶּה׃ On Simḥat Torah, when observed as an independent Festival: וְשַׂמְחֹֽנוּ בְּיוֹם חַג שִׂמְחַת הַתּוֹרָה הַזֶּה׃ At all times conclude: כִּי אַתֶּה יהוה טוֹבֶה וּמֵטִיבֶה לַכֹּל וְנוֹדֶה לְּךֶ עַל הָאָֽרֶץ After grapes and their derivatives: וְעַל פְּרִי הַגָּֽפֶן After other special fruits: וְעַל הַפֵּרוֹת After grain products: וְעַל הַמִּחְיָה׃ In all cases: בְּרוּכֶה אַתֶּה יהוה עַל הָאָֽרֶץ After grapes and their derivatives: וְעַל פְּרִי הַגָּֽפֶן After other special fruits: וְעַל הַפֵּרוֹת After grain products: וְעַל הַמִּחְיָה׃ Bərukheh ateh HAZANEH Elohéinu ḥei ha’olamim After grapes and their derivatives: al hagéfen və’al pəri hagéfen After other special fruits: (və’)al ha’eitz və’al pəri ha’eitz After grain products: (və’)al hamiḥyah və’al hakalkalah In all cases continue: və’al tənuvat hasadeh və’al éretz ḥemdah tova urḥavah shebaráte vəhe’erákhte ləkhol adam le’ekhol mipiryah vəlisbó’a mituvah. Raḥameh HAZANEH Elohéinu al Yisra’eil amékhe və’al kol adam yətzuroléikhe və’al qəhilotéinu beitékhe və’al kol tzərakhéinu ḥovatékhe və’al olamékhe. Uvnet qəhilotéinu bə’ahavah vimheirah vəyaméinu. Vəhaḥzíreh kol ha’áretz vəshaḥrəróha mikol yarshut vənokhal mipiryah vənisba mituvah unvarekhəkhe aléiha biqdushah uvtohorah. On Shabbat: Urtzet vəhaḥalitzónu bəyom haShabat hazeh. On Rosh Ḥódesh: Vəzikhrónu lətovah bəyom Rosh haḤódesh hazeh. On Pésaḥ: Vəsaməḥónu bəyom Ḥag haMatzot hazeh. On Shavu’ot: Vəsaməḥónu bəyom Ḥag haShavu’ot hazeh. On Sukot: Vəsaməḥónu bəyom Ḥag haSukot hazeh. On Shəmini Atzéret: Vəsaməḥónu bəyom Shəmini Ḥag ha’Atzéret hazeh. On Simḥat Torah, when observed as an independent Festival: Vəsaməḥónu bəyom Ḥag Simḥat haTorah hazeh. At all times conclude: Ki ateh HAZANEH toveh umeitiveh lakol vənodeh ləkhe al ha’áretz After grapes and their derivatives: və’al pəri hagáfen After other special fruits: və’al hapeirot After grain products: və’al hamiḥyah. In all cases: Bərukheh ateh HAZANEH al ha’áretz After grapes and their derivatives: və’al pəri hagáfen After other special fruits: və’al hapeirot After grain products: və’al hamiḥyah. Blessed are You, NOURISHER, our God, Life of endless worlds, After grapes and their derivatives: for the vine and for the fruit of the vine After other special fruits: (and) for the tree and for the fruit of the tree After grain products: (and) for the vittles and for the provision In all cases continue: and for the produce of the field and for the desirable, good, and expansive Earth that You created and preserved for all humanity to eat from her fruit and be sated from her goodness. Have compassion, NOURISHER, our God, on Yisra’eil, Your people; and on every human, Your creations; and on our communities, Your home; and on all our needs, Your responsibility; and on Your world. And build our communities with love, soon and in our days! And restore the whole Earth and free her from all colonization! And we will eat from her fruit and be sated from her goodness and we will bless You upon her in Holiness and in purity. On Shabbat: And want and strengthen us on this Sabbath day. On Rosh Ḥódesh: And remember us for good on this New Moon day. On Pésaḥ: And gladden us on this day of the Festival of Matzot. On Shavu’ot: And gladden us on this day of the Festival of Shavu’ot. On Sukot: And gladden us on this day of the Festival of Sukot. On Shəmini Atzéret: And gladden us on this day of the Festival of Shəmini Atzéret. On Simḥat Torah, when observed as an independent Festival: And gladden us on this day of the Festival of Simḥat Torah. At all times conclude: For You, NOURISHER, are good and do good to all, and we will thank You for the Earth After grapes and their derivatives: and for the fruit of the vine After other special fruits: and for the fruits After grain products: and for the vittles. In all cases: Blessed are You, NOURISHER, for the Earth After grapes and their derivatives: and for the fruit of the vine After other special fruits: and for the fruits After grain products: and for the vittles. Grace after Other Foods Pray this blessing after any other food or drink. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים בּוֹרְאַת נְפָשׁוֹת רַבּוֹת וְחֶסְרוֹנָן עַל כׇּל מַה שֶּׁבָּרָֽאתֶ לְהַחֲיוֹת בָּהֶן נֶֽפֶשׁ כׇּל חַיֶּת׃ בְּרוּכֶה חֵי הָעוֹלָמִים׃ Bərukheh ateh HAZANEH Elohéinu ḥei ha’olamim borə’at nəfashot rabot vəḥesronan al kol mah shebaráte ləhaḥayot bahen néfesh kol ḥayet. Bərukheh ḥei ha’olamim. Blessed are You, NOURISHER, our God, Life of endless worlds, Creator of abundant souls and their wants, for all You have created to keep them alive — the soul of every living thing. Blessed is the Life of endless worlds! The Shabbat and Festival Afternoon Service Ashrei אַשְׁרֵי יוֹשְׁבוֹל בֵיתֶֽךֶ עוֹד יְהַלְלֽוּךֶ סֶּֽלָה׃ אַשְׁרֵי חָעָם שֶׁכָּֽכָה לּוֹ אַשְׁרֵי הָעָם שֶׁיהוה אֱלֹהָיו׃ ‏1 תְּהִלָּה לְדָוִד אֲרוֹמִמְךֶ אֱלֹהַי הָרֽוּחַ וַאֲבָרְכָה שִׁמְךֶ לְעוֹלָם וָעֶד׃ ‏2 בְּכׇל־יוֹם אֲבָרְכֶֽךֶּ וַאֲהַלְלָה שִׁמְךֶ לְעוֹלָם וָעֶד׃ ‏3 גְּדוֹלֶה יהוה וּמְהֻלֶּֽלֶה מְאֹד וְלִגְדֻלָּתֶהּ אֵין חֵֽקֶר׃ ‏4 דֹּר לְדֹר יְשַׁבַּח מַעֲשֶֽׂיךֶ וּגְבוּרֹתֶֽיךֶ יַגִּֽידוֹל׃ ‏5 הֲדַר כְּבוֹד הוֹדֶֽךֶ וְדִבְרֵי נִפְלְאֹתֶֽיךֶ אָשִֽׂיחָה׃ ‏6 וֶעֱזוּז נוֹרְאֹתֶֽיךֶ יֹאמֵֽרוֹל וּגְדֻלָּתְךֶ אֲסַפְּרֶֽנָּה׃ ‏7 זֵֽכֶר רַב־טוּבְךֶ יַבִּֽיעוֹל וְצִדְקָתְךֶ יְרוֹמֵֽמוֹל׃ ‏8 חַנּוּנֶה וְרַחוּמֶה יהוה אַרְכֶּת אַפַּֽיִם וּגְדֹלֶת־חֶֽסֶד׃ ‏9 טוֹבֶה־יהוה לַכֹּל וְרַחֲמֶֽיהֶ עַל־כׇּל־מַעֲשֶֽׂיהֶ׃ ‏10 יוֹדֽוּךֶ יהוה כׇּל־מַעֲשֶֽׂיךֶ וַחֲסִידוֹלֶֽיךֶ יְבָרְכֽוּכֶה׃ ‏11 כְּבוֹד מִבְטָחֲךֶ יֹאמֵֽרוֹל וּגְבוּרָתְךֶ יַגִּֽידוֹל׃ ‏12 לְהוֹדִֽיעַ לִבְנוֹל יִשְׂרָאֵל גְבוּרֹתֶֽיהֶ וּכְבוֹד הֲדַר מִבְטָחֶהּ׃ ‏13 מִבְטָחֲךֶ מִבְטָח כׇּל־עוֹלָמִים וּמְנוּחָתְךֶ בְּכׇל־דוֹר וָדוֹר׃ ‏14 סוֹמֶֽכֶה יהוה לְכׇל־הַנֹּפְלוֹל וְעוֹנֶת לְכׇל־הַחֲסֵרוֹל׃ ‏15 עִמְקֵינוּ אֵלֶֽיךֶ יְשַׂבֵּֽרוּ וְאַתֶּה נוֹתֶֽנֶה־לַכֹּל אֶת־אׇכְלָל בְּעִתּוֹ׃ ‏16 פּוֹתַֽחַה אֶת־יָדֶֽךֶ וּמַשְׂבִּיעֶה לְכׇל־חַיֶּת רָצוֹן׃ ‏17 צַדִּיקֶה יהוה בְּכׇל־דְּרָכֶֽיהֶ וְחָסִידֶה בְּכׇל־מַעֲשֶֽׂיהֶ׃ ‏18 קָרוֹב יהוה קֹרְאוֹלֶֽיהֶ לְכׇל אֲשֶׁר יִקְרָאֻֽהֶ בֶאֱמֶת׃ ‏19 רְצוֹן־יְרֵאוֹלֶֽיהֶ יַעֲשֶׂת וְאֶת־שַׁוְעָתָל יִשְׁמְעֶה וְיוֹשִׁיעֹל׃ ‏20 שׁוֹמֶֽרֶה יהוה אֶת־כׇּל־אֹהֲבוֹלֶֽיהֶ וְאֵת כׇּל־הָרְשָׁעוֹל יַשְׁמִֽידֶה׃ ‏21 תְּהִלַּת יהוה אֲסֲפֵּֽרָה וִיבָרֵךְ כׇּל־אֹמֶר שֵׁם קׇדְשֶׁהּ לְעוֹלָם וָעֶד׃ וַאֲנַֽחְנוּ נְבָרֵךְ יָהּ מֵעַתָּה וְעַד־עוֹלָם הַלְלוּיָהּ׃ Ashrei yoshəvol veitékhe od yəhaləlúkhe sélah. Ashrei ha’am shekákhah lo ashrei ha’am sheSHƏKHINAH Elohav. 1 Təhilah ləDavid aromimkhe Elohai harú’aḥ va’avarəkhah shimkhe lə’olam va’ed. 2 Bəkhol yom avarəkhéke va’ahaləlah shimkhe lə’olam va’ed. 3 Gədoleh SHƏKHINAH umhuléleh mə’od vəligdulateh ein ḥéiqer. 4 Dor lədor yəshabaḥ ma’aséikhe ugvurotéikhe yagídol. 5 Hadar kəvod hodékhe vədivrei niflə’otéikhe asíḥah. 6 Ve’ezuz norə’otéikhe yoméirol ugdulatəkhe asapərénah. 7 Zéikher rav tuvəkhe yabí’ol vətzidqatəkhe yəroméimol. 8 Ḥanuneh vəraḥumeh SHƏKHINAH arket apáyim ugdolet ḥésed. 9 Toveh SHƏKHINAH lakol vəraḥaméihe al kol ma’aséihe. 10 Yodúkhe SHƏKHINAH kol ma’aséikhe vaḥasidoléikhe yəvarəkhúkheh. 11 Kəvod mivtaḥakhe yoméirol ugvuratəkhe yagídol. 12 Ləhodí’a livnol Yisra’eil gəvurotéihe ukhvod hadar mivtaḥeh. 13 Mivtaḥakhe mivtaḥ kol olamim umnuḥatəkhe bəkhol dor vador. 14 Somékheh SHƏKHINAH ləkhol hanofəlol və’onet ləkhol haḥaseirol. 15 Imqeinu eiléikhe yəsabéiru və’ateh noténeh lakol et okhlal bə’ito. 16 Potáḥah et yadékhe umasbi’eh ləkhol ḥayet ratzon. 17 Tzadiqeh SHƏKHINAH bəkhol dərakhéihe vəḥasideh bəkhol ma’aséihe. 18 Qarov SHƏKHINAH qor’oléihe ləkhol asher yiqra’úhe ve’emet. 19 Rətzon yərei’oléihe ya’aset və’et shav’atal yishmə’eh vəyoshi’ol. 20 Shoméreh SHƏKHINAH et kol ohavoléihe və’eit kol harəsha’ol yashmídeh. 21 Təhilat SHƏKHINAH asapéirah vivareikh kol omer sheim qodsheh lə’olam va’ed. Va’anáḥnu nəvareikh YAH mei’atah və’ad olam haləluYAH. Happy those who dwell in Your house! They shall praise You forever — selah! (Psalm 84:5) Happy the people who have it thus! Happy the people where the PRESENCE is their God! (Psalm 144:15) 1 A praisework of David: Ah! I will exalt You, my God, the Breath! And I will bless Your name forever and ever. 2 Blessing You is how I’ll spend every day, and I will praise Your name forever and ever. 3 Colossal is the PRESENCE, and greatly to be praised! There is no fathoming Voix colossality. 4 Down the generations they’ll laud Your works, and Your courage they’ll spread word of. 5 Flourishes of the glory of Your splendor and words of Your wonders I’ll study. 6 Great wonders of Yours they’ll relate, and Your colossality I’ll recount. 7 How the memory of Your abundant Goodness they’ll pour forth! And Your righteousness they’ll exalt! 8 Justly gracious and merciful is the PRESENCE, slow to anger and colossal in judiciousness. 9 Kind is the PRESENCE to all, and Voix mercy is on all Voix works. 10 Let all Your works thank You, PRESENCE! And Your devoted ones bless You! 11 May they relate the glory of Your protection and spread the word of Your courage, 12 notifying the children of Yisra’eil of Voix courage and the glory of the splendor of Voix protection. 13 Protection! Your protection is for the entire world, and Your peacefulness for all eternity. 14 Raising up all who fall: The PRESENCE! And answering all in need! 15 So our depths shall yearn for You, and You give everyone food in its time. 16 Throwing open Your hand, You sate the desire of all that lives. 17 Very righteous is the PRESENCE in all Voix ways, and devoted in all Voix deeds. 18 Whoever implores the PRESENCE, Voi is close to them, to all who truly implore Void. 19 Exhortations of those who fear Void Voi does, and their imploration Voi heeds, and Voi liberates them! 20 Yes, the PRESENCE guards all who love Void, and all the wicked Voi will annihilate. 21 Zeal-words of the PRESENCE I’ll recount, and every letter will bless the Name of Voix holiness forever! And we ourselves shall bless YAH, now and forever! Praise YAH! (Psalm 115:18) Uva ləTziyon In the traditional weekday liturgy, this prophetic text helps draw the morning service to a close. Its placement in the afternoon service on Shabbat and Festivals may be a practical consideration given the length of the morning liturgy, but it also points to the ambivalent temporality of this service, suspended between an impulse to dream of eternal Shabbat and an incipient forward pull into the week ahead. וּבָא לְצִיּוֹן שָׁלוֹם וּלְשָׁבוֹל פֶּֽשַׁע בְּיַעֲקֹב נְאֻם יהוה׃ וַאֲנִי זֹאת בְּרִיתִי אוֹתָל אָמְרֶה יהוה רוּחִי אֲשֶׁר עָלֶֽיךֶ וּדְבָרַי אֲשֶׁר־שַֽׂמְתִּי בְּלִבֶּֽךֶ לֹא־יָמֽוּשׁוּ מִלִּבְּךֶ וּמִלֵּב שָׂחוֹל בָּךְ וּמִלֵּב שָׂחוֹל בְּשָׂחוֹל בָּךְ אָמְרֶה יהוה מֵעַתָּה וְעַד־עוֹלָם׃ וְאַתֶּה קְדוֹשֶׁה יוֹשֶֽׁבֶה תְּהִלּוֹת יִשְׂרָאֵל׃ וְקָרְאֶה זֶת אֶל־זֶת וְאָמְרֶה קְדוֹשֶׁה קְדוֹשֶׁה קְדוֹשֶׁה יהוה צְבָאוֹת מְלֹא כׇל־הָאָֽרֶץ כְּבוֹדֶהּ׃ וּמְקַבְּלוֹל דֵּין מִן דֵין וְאָמְרוֹל קַדִישֶׁא בִּשְׁמֵי מְרוֹמָא עִלָאָה בֵית שְׁכִנְתֹּהּ קַדִישֶׁא אַרְעָא עוֹבַד גְּבוּרְתֹהּ קַדִישֶׁא לְעָלַם וּלְעָלְמֵי עָלְמַיָּא יהוה צְבָאוֹת מַלְיָא כׇל אַרְאָא זִיו יְקָרֹהּ׃ וַתִּשָּׂאֵֽנִי רֽוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַֽעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יהוה מִמְּקוֹמֶהּ׃ וּנְטָלַֽתְנִי רוּחָא וּשְׁמָעִית בַּתְרַי קָל זִֽיעַ סַגִּיא דִּמְשַׁבְּחוֹל וְאָמְרוֹל בְּרִיךְ יְקָרָא דִיהוה מֵאֲתַר בֵּית שְׁכִינְתֹהּ׃ יהוה יִגְאֶת לְעוֹלָם וָעֶד׃ יהוה גֵּאוּתֹהּ קָאֵם לְעוֹלָם וּלְעָלְמֵי עָלְמַיָּא׃ יהוה אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל אַבֹתֵֽינוּ וֵאלֹהֵי שָׂרָה רִבְקָה רָחֵל לֵאָה בִּלְהָה וְזִלְפָּה אִמֹּתֵֽינוּ שִׁמְרֶה־זֹאת לְעוֹלָם לְיֵֽצֶר מַחְשְׁבוֹת לְבַב עַמֶּֽךֶ וְהָכִֽינֶה לְבָבָל אֵלֶֽיךֶ׃ וְהֶא רַחוּמֶה יְכַפְּרֶה עָוֺן וְלֹא־יַשְׁחִֽיתֶה וְהִרְבְּתֶה לְהָשִׁיב אַפֶּהּ וְלֹא־יָעִֽירֶה כׇל־חֲמָתֶהּ׃ כִּי־אַתֶּה אֲדָנִי טוֹבֶה וְסַלָּֽחֶה וְרַבֶּה־חֶֽסֶד לְכׇל־קוֹרְוֹלֵֽיךֶ׃ צִדְקָתְךֶ צֶֽדֶק לְעוֹלָם וְתוֹרָתְךֶ אֱמֶת׃ תִּתְּנֶה אֱמֶת לְיַעֲקֹב חֶֽסֶד לְאַבְרָהָם אֲשֶׁר־נִשְׁבַּֽעְתֶּ לְאִבוֹלֵֽינוּ מִימֵי קֶֽדֶם׃ בְּרוּכֶה אֲדָנִי יוֹם יוֹם יַעַמְסֶה־לָֽנוּ הָאֵל יְשׁוּעָתֵֽנוּ סֶֽלָה׃ יהוה צְבָאוֹת עִמָּֽנוּ מִשְׂגָּב־לָֽנוּ אֱלֹהֵי יַעֲקֹב סֶֽלָה׃ יהוה צְבָאוֹת אַשְׁרֵי אָדָם בֹּטַֽחַה בָךְ׃ יהוה הוֹשִֽׁיעֶה הָרֽוּחַ יַעֲנֹֽנוּ בְיוֹם־קׇרְאֵֽנוּ׃ בְּרוּכֶה הֶא אֱלֹהֵֽינוּ שֶׁבְּרָאֶֽתְנוּ לִכְבוֹדֶהּ וְהִבְדִּילֶֽתְנוּ מִן הַתּוֹעוֹל וְנָתְנֶה לָֽנוּ תּוֹרַת אֱמֶת וְחַיֵּי עוֹלָם נָטְעֶה בְּתוֹכֵנוּ׃ הֶא יִפְתְּחֶה לִבֵּֽנוּ בְּתוֹרָתֶהּ וְיָשִֽׂימֶה בְּלִבֵּֽנוּ אַהֲבָתֶהּ וְיִרְאָתֶהּ וְלַעֲשׂוֹת רְצוֹנֶהּ וּלְעׇבְדֶהּ בְּלֵבָב שָׁלֵם לְמַֽעַן לֹא נִיגַע לָרִיק וְלֹא נֵלֵד לַבֶּהָלָה׃ יְהִי רָצוֹן מִלְּפָנֶֽיךֶ יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ שֶׁנִּשְׁמֹר חֻקֶּֽיךֶ בָּעוֹלָם הַזֶּה וְנִזְכֶּה וְנִחְיֶה וְנֵדַע וְנִירַשׁ טוֹבָה וּבְרָכָה לִשְׁנֵי יְמוֹת הַיְּדִידוּת וּלְחַיֵּי הָעוֹלָם הַבָּא׃ לְמַֽעַן יְבַקֶּשְׁךֶ כְבֵדִי וְלֹא יִגָּז יהוה אֱלֹהַי לְעוֹלָם אוֹדֶֽךֶּ׃ בְּרוּכֶה הַגַּבְרֶה אֲשֶׁר יִבְטְחֶה בִּיהוה וְהָיְתֶה יהוה מִבְטַחֶהּ׃ בִּטְחוֹל בִּיהוה עֲדֵי־עַד כִּי בְּיָהּ יהוה צוּר עוֹלָמִים׃ הַיּוֹדְעוֹל שְׁמֶֽךֶ יִבְטְחוֹל בֶּךְ כִּי לֹא־עָזַֽבְתֶּ דֹרְשׁוֹלֶֽיךֶ יהוה׃ יהוה חֲפֵצֶה לְמַֽעַן צִדְקֶהּ יַגְדִּֽילֶה תוֹרָה וְיַאְדִּֽירֶה׃ Uva ləTziyon shalom ulshavol pésha bəYa’aqov nə’um SHƏKHINAH va’ani zot bəriti otal aməreh SHƏKHINAH ruḥi asher aléikhe udvarai asher sámti bəlibékhe lo yamúshu milibəkhe umileiv saḥol bakh umileiv saḥol bəsaḥol bakh aməreh SHƏKHINAH mei’atah və’ad olam. Və’ateh qədosheh yoshéveh təhilot Yisra’eil. Vəqarə’eh zet el zet və’aməreh qədosheh qədosheh qədosheh SHƏKHINAH tzəva’ot məlo khol ha’áretz kəvodeh. Umqabəlol dein min dein və’amərol qadishe bishmei məroma ila’ah veit shəkhintoh qadishe ar’a ovad gəvurətoh qadishe lə’alam ul’aləmei aləmaya SHƏKHINAH tzəva’ot malya khol ar’a ziv yiqaroh. Vatisa’éini rú’aḥ va’eshma aḥarai qol rá’ash gadol barukh kəvod SHƏKHINAH miməqomeh. Untalátni ruḥa ushma’it batrai qol zí’a sagi dimshabəḥol və’amərol bərikh yəqara diSHKHINAH mei’atar beit shəkhintoh. SHƏKHINAH yig’et lə’olam va’ed. SHƏKHINAH gei’utoh qa’eim lə’olam ul’aləmei aləmaya. SHƏKHINAH Elohei Avraham Yitzḥaq vəYisra’eil avotéinu vEilohei Sarah Rivqah Raḥeil Lei’ah Bilhah vəZilpah imotéinu shimreh zot lə’olam ləyéitzer maḥshəvot ləvav amékhe vəhakhíneh ləvaval eiléikhe. Vəhe raḥumeh yəkhapəreh avon vəlo yashḥíteh vəhirbəteh ləhashiv apeh vəlo ya’íreh khol ḥamateh. Ki ateh adani toveh vəsaláḥeh vərabeh ḥésed ləkhol qoroléikhe. Tzidqatəkhe tzédeq lə’olam vəToratəkhe emet. Titəneh emet ləYa’aqov ḥésed lə’Avraham asher nishbáte lə’ivoléinu mimei qédem. Bərukheh adani yom yom ya’amseh lánu ha’Eil yəshu’atéinu sélah. SHƏKHINAH tzəva’ot imánu misgav lánu Elohei Ya’aqov sélah. SHƏKHINAH tzəva’ot ashrei adam botáḥah vakh. SHƏKHINAH hoshí’eh harú’aḥ ya’anónu vəyom qor’éinu. Bərukheh he Elohéinu shebəra’étnu likhvodeh vəhivdilétnu min hato’ol vənatəneh lánu Torat emet vəḥayei olam natə’eh bətokheinu. He yiftəḥeh libéinu bəTorateh vəyasímeh bəlibéinu ahavateh vəyir’ateh vəla’asot rətzoneh ul’ovdeh bəleivav shaleim ləmá’an lo niga lariq vəlo neileid labehalah. Yəhi ratzon miləfanéikhe SHƏKHINAH Elohéinu vEilohei ivoléinu shenishmor ḥuqéikhe ba’olam hazeh vənizkeh vəniḥyeh vəneida vənirash tovah uvrakhah lishnei yəmot hayədidut ulḥayei ha’olam haba. Ləmá’an yəvaqeshkhe khəveidi vəlo yigaz SHƏKHINAH Elohai lə’olam odéke. Bərukheh hagavreh asher yivtəḥeh biSHKHINAH vəhayəteh SHƏKHINAH mivtaḥeh. Bitḥol biSHKHINAH adei ad ki bəYAH SHƏKHINAH tzur olamim. Hayodə’ol shəmékhe yivtəḥol bekh ki lo azávte dorəsholéikhe SHƏKHINAH. SHƏKHINAH ḥafeitzeh ləmá’an tzidqeh yagdíleh Torah vəyadíreh. “And peace shall come to Tziyon and to those in Ya’aqov who turn from transgression.” — a declaration of the PRESENCE! — “And I, this is My covenant with them:”, said the PRESENCE, “My breath which is upon you and My words that I set in your heart shall not depart from your heart or from the heart of your followers or from the heart of the followers of your followers,”, said the PRESENCE, “now and for forever and ever!” (Yəshayáhu 59:20–21) And You are Holy, dwelling in the praises of Yisra’eil. (Psalm 22:4) And each [angel] called out to the others and said, “Holy, Holy, Holy is the multitudinous PRESENCE! The fullness of all the Earth is Voix glory!” (Yəshayáhu 6:3) And they consented, each to each, and said, “Holy in the heavens’ uppermost height, home of Voix Presence! Holy on Earth, work of Voix might! Holy forever and ever and ever is the multitudinous PRESENCE! Filled is the whole earth with the radiance of Voix gravity!” (Targum Yonatan: Yəshayáhu 6:3) And a wind lifted me aloft and I heard behind me the sound of a mighty shaking: “Blessed is the Glory of the PRESENCE from Voix place!” (Yəḥezqeil 3:12) And a wind raised me high and I heard behind me the sound of a tempestuous throng that were praising and saying: “Blessed is the gravity of the PRESENCE from the place of the home of Voix Presence!” (Targum Yonatan: Yəḥezqeil 3:12) The PRESENCE shall be exalted forever! (Shəmot 15:18) The PRESENCE’s exaltation shall endure forever and ever and ever! (Targum Unqəlos: Shəmot 15:18) PRESENCE, God of Avraham, Yitzḥaq, and Yisra’eil, our patriarchs, and God of Sarah, Rivqah, Raḥeil, Lei’ah, Bilhah, and Zilpah, our matriarchs, guard this forever: to fashion the plans of the heart of Your people and guide their heart to You. (1 Chronicles 29:10) Compassionate, Voi’ll pardon wrong, not devastate; aboundingly avert wrath, not waken full fury. (Psalm 78:38) For You are my Foundation, Good and forgiving, and abounding in devotion to all who implore You. (Psalm 86:5) Verily, Your virtue is the virtue of the world, and Your Torah is truth! (Psalm 119:142) You will give truth to Ya’aqov, devotion to Avraham, which You swore to our forebears in days of old. (Mikhah 7:20) Blessed is my Foundation, day by day; Voi carries us, the God of our Liberation — selah! (Psalm 68:20) The multitudinous PRESENCE is with us! Our refuge is Ya’aqov’s God — selah! (Psalm 46:8) Multitudinous PRESENCE! Happy the human who trusts in You. (Psalm 84:13) PRESENCE, liberate! The Breath will answer us on the day we pray out. (Psalm 20:10) Blessed is Voi, our God, Who created us for Voix glory and divided us from those who stray and gave us a Torah of truth and eternal life planted within us. Voi will open our heart with Voix Torah and set in our heart Voix love and fear, to do Voix will and serve Void with a whole heart so that we will not toil for emptiness nor give birth to mayhem. May it be Your will, PRESENCE, our God and God of our forebears, that we may guard Your laws in this world and merit and live and know and inherit goodness and blessing in the days of comradeship and the life of the world that is coming. Here, let my core seek You and never be cut off. PRESENCE, my God, forever will I thank You. (Psalm 30:13) Everyone who trusts in the PRESENCE is blessed, and the PRESENCE will be thons trust. (Yirməyáhu 17:7) And trust in the PRESENCE forever and ever, for with YAH, the PRESENCE, is a rock of eternity. (Yəshayáhu 26:4) Remembering Your Name, they will trust in You, for You have not abandoned Your seekers, PRESENCE. (Psalm 9:11) The PRESENCE desires, for the sake of Voix righteousness, to magnify the Torah and glorify it. (Yəshayáhu 42:21) If praying without a minyan on a Festival that falls on a weekday, continue with HaTəfilah for Festivals (line 6,559). If praying without a minyan on Shabbat, continue with the Torah Service (line 28,260) or HaTəfilah for Shabbat Afternoon (line 28,753), depending on your practice. Ḥatzi Qadish This prayer is not prayed without a minyan. In many communities, the service leader prays the bulk of the text, with the full congregation joining in only for the texts set off with asterisks. (Some stand here.) יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֹהּ רַבָּה *אָמֵן* בְּעָלְמָא דִּי בִרְאֹת כִּרְעוּתֹהּ וְיַשְׁלְמֶה שְׁלָמֹהּ בְּחַיֵּיכֹל וּבְיוֹמֵיכֹל וּבְחַיֵּי דְּכׇל בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב וְאִמְרוֹל אָמֵן* יְהֵא שְׁמֹהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא׃*‏ יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֹהּ דְּקֻדְשֵׁתָא *בְּרִיכֶה הֶא* On Shabbat Shuvah: לְעֵֽלָּא לְעֵֽלָּא מִכׇּל All other times: לְעֵֽלָּא מִן כׇּל At all times conclude: בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא וְאִמְרוֹל *אָמֵן* Yitgadal vəyitqadash shəmoh rabah *amein* bə’aləma di vir’ot kir’utoh vəyashləmeh shəlamoh bəḥayeikhol uvyomeikhol uvḥayei dəkhol beit Yisra’eil ba’agala uvizman qariv və’imrol *amein. Yəhei shəmoh raba məvarakh lə’alam ul’aləmei almaya.* Yitbarakh vəyishtabaḥ vəyitpa’ar vəyitromam vəyitnasei vəyithadar vəyit’aleh vəyithalal shəmoh dəqudsheita *bərikheh he* On Shabbat Shuvah: lə’éila lə’éila mikol All other times: lə’éila min kol At all times conclude: birkhata vəshirata tushbəḥata vəneḥemata da’amiran bə’aləma və’imrol *amein.* May Voix great Name be magnified and sanctified — *amen!* — in the world that Voi made by Voix will, and may Voi complete Voix peace in your lives and in your days and in the lives of the whole house of Yisra’eil, with speed and in a fast-approaching time. And respond: *Amen! May Voix great Name be blessed forever and to the end of eternities!* Blessed and lauded and glorified and exalted and lifted up and beautified and cherished and praised be the Name of the Holy One — *Voi is blessed!* — On Shabbat Shuvah: higher by far than every All other times: higher than every At all times conclude: blessing and song, praise and consolation that we offer in this world. And respond: *Amen!* On a Festival that falls on a weekday, continue with HaTəfilah for Festivals (line 6,559). Otherwise, continue below. The Shabbat Afternoon Torah Service Consult the note at the beginning of the morning Torah service (line 15,561) for a discussion of practices when not praying with a minyan. The following verse is traditionally prayed even when there is no minyan and the Torah is not read. וַאֲנִי תְפִלָּתִי לְךֶ יהוה עֵת רָצוֹן אֱלֹהִים בְּרׇב חַסְדְּךֶ עֲנֹֽנִי בֶּאֱמֶת יִשְׁעֶֽךֶ׃ Va’ani təfilati ləkhe HA’EIN SOF eit ratzon Elohim bərov ḥasdəkhe anóni be’emet yish’ékhe. And as for me, may my prayer to You, INFINITE, be at a desired time! God, in Your abundant kindness, answer me with the truth of Your liberation. (Psalm 69:14) Removing the Torah Opening the Ark (The ark is opened here. Some stand while the ark is open.) וַיְהִי בִּנְסֹֽעַ הָאָרֹן וַיֹּֽאמֶר מֹשֶׁה קֽוּמֶה יהוה וְיָפֻֽצוֹל אֹיְבוֹלֶֽיךֶ וְיָנֻֽסוֹל מְשַׂנְאוֹלֶֽיךֶ מִפָּנֶֽיךֶ׃ כִּי מִמֶּֽנוּ תֵּצֵא תוֹרָה וּדְבָר־יהוה מִכׇּל־יִשְׂרָאֵל׃ בְּרוּכֶה שֶׁנָּתְנֶה תּוֹרָה לְעַמֶּהּ יִשְׂרָאֵל בִּקְדֻשָּׁתֶהּ׃ Vayhi binsó’a ha’aron vayómer Mosheh qúmeh HA’EIN SOF vəyafútzol oyəvoléikhe vəyanúsol misan’oléikhe mipanéikhe. Ki miménu teitzei Torah udvar HA’EIN SOF mikol Yisra’eil. Bərukheh shenatəneh Torah lə’ameh Yisra’eil biqdushateh. And it was when the ark set out that Mosheh prayed, “Advance, INFINITE, and may Your enemies be scattered, and may your haters flee from before You!” (BəMidbar 10:35) For from us shall come forth Torah, and the word of THE INFINITE from all Yisra’eil. (Yəshayáhu 2:3) Blessed Who gave Torah to Voix people, Yisra’eil, in Voix Holiness. Some include the Mystical Meditation from the Zohar (line 15,832) here as in the Morning Torah Service. Processional (At this point, a Torah scroll is removed from the ark. The person holding the scroll turns to face the ark, and may bow while praying this line.) גַּדְּלוֹל לָיהוה אִתִּי וּנְרוֹמְמָה שְׁמֶהּ יַחְדָּו׃ Gadəlol lA’EIN SOF iti unroməmah shəmeh yaḥdav. Magnify THE INFINITE with me and let us exalt Voix Name together! (The Torah is now brought around the prayer space in an exuberant procession. As it passes, many reach out to touch the cover of the scroll with the spine of their prayerbooks or with their tzitziyot. The texts below are sometimes repeated many times as the Torah makes its way around the space.) לְךֶ יהוה הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶֽרֶת וְהַנֵּֽצַח וְהַהוֹד כִּי־כֹל בַּשָּׁמַֽיִם וּבָאָֽרֶץ לְךֶ יהוה הַיְּשׁוּעָה וְהַמִּתְנַשֵֽׂאַה לְכֹל לְרֹאשׁ׃ רוֹמְמוֹל יהוה אֱלֹהֵֽינוּ וְהִצְטַנְּעוֹל לַהֲדֹם רַגְלֶֽיהֶ קְדוֹשֶׁה הֶא׃ רוֹמְמוֹל יהוה אֱלֹהֵֵֽינוּ וְהִצְטַנְּעוֹל לְהַר קׇדְשֶׁהּ כִּי קְדוֹשֶׁה יהוה אֱלֹהֵֽינוּ׃ Ləkhe HA’EIN SOF hagadulah vəhagəvurah vəhatif’éret vəhanéitzaḥ vəhahod ki khol bashamáyim uva’áretz ləkheh HA’EIN SOF hayəshu’ah vəhamitnaséi’ah ləkhol lərosh. Roməmol HA’EIN SOF Elohéinu vəhitztanə’ol lahadom ragléihe qədoshe he. Roməmol HA’EIN SOF Elohéinu vehitztanə’ol ləhar qodsheh ki qədoshe HA’EIN SOF Elohéinu. Yours, INFINITE, are the greatness and the mightiness and the beauty and the endurance and the splendor — yes, everything in heaven and on earth! Yours, INFINITE, are the liberation and the vaunting up as head over all. (1 Chronicles 29:10) Exalt THE INFINITE, our God! And go humbly before the pedestal of Voix feet — Voi is Holy! Exalt the INFINITE, our God! And go humbly before the mountain of Voix holiness — for the INFINITE, our God, is Holy! (Psalm 99:5,9) (Anyone standing now sits as the Torah is placed on the bimah.) Reading the Torah Before the first aliyah, some add: אִב הָרַחֲמִים הֶא יְרַחֲמֶה עַם עֲמוּסוֹל וְיִזְכְּרֶה בְּרִית אִבוֹלֵֽינוּ וְיַצִּֽילֶה נַפְשׁוֹתֵֽינוּ מִן הַשָּׁעוֹת הָרָעוֹת וְיִגְעֲרֶה בְּיֵֽצֶר הָרַע מִן הַנְּשׂוּאוֹל וְיָחֹֽנֶּה אוֹתָֽנוּ לִפְלֵיטַת עוֹלָמִים וִימַלְּאֶה מִשְׁאֲלוֹתֵֽינוּ בְּמִדָּה טוֹבָה יְשׁוּעָה וְרַחֲמִים׃ Iv haraḥamim he yəraḥameh am amusol vəyizkəreh bərit ivoléinu vəyatzíleh nafshotéinu min hasha’ot hara’ot vəyig’areh bəyéitzer hara min hanəsu’ol vəyaḥóneh otánu lifleitat olamim vimalə’eh mish’alotéinu bəmidah tovah yəshu’ah vəraḥamim. May the compassionate Quickener have compassion on the people carried by Void and remember the covenant with our forebears and rescue our souls from evil times and rebuke the evil inclination from those who bear it and grace us with everlasting deliverance and fulfill our petitions with a good nature, liberation, and compassion. The gabai prays the following, with the congregation joining in at אָמֵן | amein | amen. וְתִגָּלֶה וְתִוָּדַע אַחְדּוּתֶהּ עָלֵֽינוּ בִּזְמַן קָרוֹב׃ וְיָחֹֽנֶּה פְלֵטָתֵֽנוּ וּפְלֵטַת עַמֶּהּ בֵּית יִשְׂרָאֵל לְחֵן וּלְחֶֽסֶד וּלְרַחֲמִים וּלְרָצוֹן וְנֹאמַר אָמֵן׃ הַכֹּל הָבוֹל גֹֽדֶל לֵאלֹהֵֽינוּ וּתְנוֹל כָּבוֹד לַתּוֹרָה׃ Vətigaleh vətivada aḥduteh aléinu bizman qarov. Vəyaḥóneh fəleitatéinu ufleitat ameh beit Yisra’eil ləḥein ulḥésed ulraḥamim ulratzon vənomar amein. Hakol havol gódel lEilohéinu utnol kavod laTorah. And may Voix unity be revealed and made known upon us in a close-by time! And may Voi grace our remnant and the remnant of Voix people, the house of Yisra’eil, with grace and with devotion and with compassion and with favor, and let us pray: amen! Everyone, ascribe greatness to our God and give glory to the Torah! The gabai invites whoever is receiving the aliyah at hand: ‏אֶקְרָא לַתּוֹרָה [name(s)] לָעֲלִיָּה <הָרִאשׁוֹנָה | הַשֵּׁנִית | הַשְּׁלִישִׁית>‏׃ Eqra laTorah [name(s)] la’aliyah . I invite to the Torah [name(s)] for the aliyah. After inviting the first person or group to receive an aliyah, the gabai adds: בְּרוּכֶה שֶׁנָּתְנֶה תּוֹרָה לְעַמֶּהּ יִשְׂרָאֵל בִּקְדֻשָּׁתֶהּ׃ Bərukheh shenatəneh Torah lə’ameh Yisra’eil biqdushateh. Blessed is the One Who gave Torah to Voix people, Yisra’eil, in Voix Holiness. The congregation responds to the above with this line, which is then repeated by the gabai. וְאַתֶּל הַדְּבֵקוֹל בָּיהוה אֱלֹהֵיכֶל חַיּוֹל כֻּלְּכֶל הַיּוֹם׃ Və’atel hadəveiqol bA’EIN SOF Eloheikhel ḥayol kulkhel hayom. And you who cling to THE INFINITE, your God, are alive, all of you, today. (Dəvarim 4:4) The one receiving an aliyah (or a representative of the group) may touch the beginning of the aliyah with their tzitzit. They then pray: בָּרְכוֹל אֶת יהוה הַמְבֹרֶֽכֶה׃ Barəkhol et HA’EIN SOF hamvorékheh. Bless THE INFINITE, the Blessed One! The congregation responds with this line. (Some bow forward slightly in their seats on the first word.) בְּרוּכֶה יהוה הַמְבֹרֶֽכֶה לְעוֹלָם וָעֶד׃ Bərukheh HA’EIN SOF hamvorékheh lə’olam va’ed. Blessed is THE INFINITE, the Blessed One forever and ever! The one(s) receiving the aliyah then continue(s): בְּרוּכֶה יהוה הַמְבֹרֶֽכֶה לְעוֹלָם וָעֶד׃ בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִבְּלֶֽתְנוּ מִכׇּל הָעַמִּים וְנָתְנֶה לָֽנוּ אֶת תּוֹרָתֶהּ׃ בְּרוּכֶה אַתֶּה יהוה נוֹתֶֽנֵה הַתּוֹרָה׃ Bərukheh HA’EIN SOF hamvorékheh lə’olam va’ed. Bərukheh ateh HA’EIN SOF Elohéinu ḥei ha’olamim asher qibəlétnu mikol ha’amim vənatəne lánu et Torateh. Bərukheh ateh HA’EIN SOF noténeih haTorah. Blessed is THE INFINITE, the Blessed One forever and ever! Blessed are You, INFINITE, our God, Life of endless worlds, Who has welcomed us from among all peoples and given us Voix Torah. Blessed are You, INFINITE, Giver of the Torah! The aliyah is read here. When it is finished, the one(s) receiving the aliyah pray(s): בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר נָתְנֶה לָֽנוּ תּוֹרַת אֱמֶת וְחַיֵּי עוֹלָם נָטְעֶה בְּתוֹכֵֽנוּ׃ בְּרוּכֶה אַתֶּה יהוה נוֹתֶֽנֵה הַתּוֹרָה׃ Bərukheh ateh HA’EIN SOF Elohéinu ḥei ha’olamim asher natəneh lánu Torat emet vəḥayei olam natə’eh bətokhéinu. Bərukheh ateh HA’EIN SOF noténeih haTorah. Blessed are You, INFINITE, our God, Life of endless worlds, Who has given us a Torah of truth and eternal life planted within us. Blessed are You, INFINITE, Giver of the Torah! Lifting and Wrapping the Torah After the final aliyah, the Torah is lifted and the congregation prays: וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם מֹשֶׁה לִפְנֵי בְּנוֹל יִשְׂרָאֵל׃ עַל־פִּי יהוה בְּיַד מֹשֶׁה׃ Vəzot haTorah asher sam Mosheh lifnei bənol Yisra’eil. al pi HA’EIN SOF bəyad Mosheh. And this is the Teaching that Mosheh set before the children of Yisra’eil, (Dəvarim 4:44) from the mouth of THE INFINITE by the hand of Mosheh. (BəMidbar 9:23) In the week before a yahrzeit, some include the prayer for all the dead from the Yizkəreh service here (line 24,282). Returning the Torah Opening the Ark (Some stand as the ark is opened here.) In some communities, the leader prays the first two lines, with the congregation responding with the remainder of the text. יְהַלְלוֹל אֶת־שֵׁם יהוה כִּי־נִשְׂגָּב שְׁמֶהּ לְבַדּוֹ הוֹדֶהּ עַל־אֶֽרֶץ וְשָׁמַֽיִם׃ וַיַּרֵֽמֶה קֶֽרֶן לְעַמֶּהּ תְּהִלָּה לְכׇל־חַסִידוֹלֶֽיהֶ לִבְנוֹל יִשְׂרָאֵל עַם קְרֹבֶהּ הַלְלוּיָהּ׃ Yəhaləlol et sheim HA’EIN SOF ki nisgav shəmeh ləvado hodeh al éretz vəshamáyim. Vayaréimeh qéren lə’ameh təhilah ləkhol ḥasidoléihe livnol Yisra’eil am qəroveh haləluYAH. They will praise the Name of THE INFINITE because Voix name is exalted, alone, Voix glory is on Earth and Heaven. And Voi raised the horn of Voix people, praise for all Voix faithful, the children of Yisra’eil, a people close to Void. Praise YAH! (Psalm 148:13–14) (Many communities parade the Torah scroll around the prayer space, like they did when taking the Torah out of the ark. This processional is accompanied by Psalm 24. Some also include Psalm 92 here (line 11,907).) Psalm 24 ‏1 לְדָוִד מִזְמוֹר לַיהוה הָאָֽרֶץ וּמְלֹאָהּ תֵּבֵל וְאָֽנוּ בָהּ׃ ‏2 כִּי־הֶא עַל־יַמִּים יְסָדֶֽתָהּ וְעַל־נְהָרוֹת יְכוֹנְנֹֽהָ׃ ‏3 מִי־יַעֲלֶת בְּהַר־יהוה וּמִי־יָקֽוּמֶה בִּמְקוֹם קׇדְשֶׁה׃ ‏4 נְקִיֶּת מַעֲשִׂים וּבָרֶת־לֵבָב לֹא־נָשְׂאֶה לַשָּׁוְא נַפְשִׁי וְלֹא נִשְׁבְּעֶה לְמִרְמָה׃ ‏5 יִשְּׂאֶה בְרָכָה מֵאֵת יהוה וּצְדָקָה מֵאֱלֹהֵי יִשְׁעֶהּ׃ ‏6 זֶה דוֹר דֹּרְשׁוֹלֶֽיהֶ מְבַקְשׁוֹל פָּנֶֽיךֶ יַעֲקֹב סֶֽלָה׃ ‏7 שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבֽוֹאֶה עֶֽצֶם הַכָּבוֹד׃ ‏8 מִי זֶת עֶֽצֶם הַכָּבוֹד יהוה עִזּוּזֶה וְגִבּוֹרֶה יהוה גִּבּוֹרֶה מוֹעֵצָה׃ ‏9 שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבֽוֹאֶה עֶֽצֶם הַכָּבוֹד׃ ‏10 מִי זֶת עֶֽצֶם הַכָּבוֹד יהוה צְבָאוֹת הֶא עֶֽצֶם הַכָּבוֹד סְֶלָה׃ 1 LəDavid mizmor lA’EIN SOF ha’áretz umlo’ah teiveil və’ánu va. 2 Ki he al yamim yəsadétah və’al nəharot yikhonənóha. 3 Mi ya’alet bəhar HA’EIN SOF umi yaqúmeh bimqom qodsheh. 4 Nəqiyet ma’asim uvaret leivav lo nasə’eh lashav nafshi vəlo nishbə’eh ləmirmah. 5 Yisə’eh vərakhah mei’eit HA’EIN SOF utzdaqah mei’Elohei yish’eh. 6 Zeh dor dorəsholéihe məvaqshol panéikhe Ya’aqov sélah. 7 Sə’u shə’arim rasheikhem uhinasə’u pitḥei olam vəyavó’eh étzem hakavod. 8 Mi zet étzem hakavod HA’EIN SOF izuzeh vəgiboreh HA’EIN SOF giboreh mo’eitzah. 9 Sə’u shə’arim rasheikhem us’u pitḥei olam vəyavó’eh étzem hakavod. 10 Mi zet étzem hakavod HA’EIN SOF tzəva’ot he étzem hakavod sélah. 1 A psalm of David: The Earth and her fullness is THE INFINITE’s, the world and us upon her! 2 For Voi founded her upon the seas and Voi established her upon the abyssal flows. 3 Who can come up the mountain of THE INFINITE? Who can endure in the place of Voix Holiness? 4 “One innocent of deed and sincere of heart, who has not taken My life in vain, and who hasn’t sworn with deceit.” 5 Ve will take a blessing from THE INFINITE and Justice from the God of ver Liberation! 6 This is a generation of ones who seek Void, ones who search for Your presence: Ya’aqov — selah! 7 Lift up your heads, gates! And be lifted up, doors of eternity! And let the Essence of Glory enter! 8 Who is this, the Essence of Glory? THE INFINITE, strong and mighty! THE INFINITE, mighty of council! 9 Lift up your heads, gates! And lift up, doors of eternity! And let the Essence of Glory enter! 10 Who is this, the Essence of Glory? THE INFINITE multitudinous One! Voi is the Essence of Glory — selah! Closing the Ark וּבְנֻחֹה יֹאמַר שׁוּבֶה יהוה רִבְבוֹת אַלְפֵי יִשְׂרָאֵל׃ קֽוּמֶה יהוה לִמְנוּחָתֶֽךֶ אַתֶּה וַאֲרוֹן עֻזֶּֽךֶ׃ קְהָלֶֽיךֶ יִלְבְּשׁוּ־צֶֽדֶק וַחֲסִידוֹלֶֽיךֶ יְהַלֵּֽלוֹל׃ בַּעֲבוּר דָּוִד עַבְדֶּֽךֶ אַל־תָּשֵֽׁבֶה פְּנֵי עֵדָתֶֽךֶ׃ כִּי לֶֽקַח טוֹב נָתַֽתִּי לָכֶל תּוֹרָתִי אַל־תַּעֲזֹֽבוֹל׃ Some begin here: עֵץ־חַיִּים הִיא לַמַּחֲזִיקוֹל בָּהּ וְתֹמְכוֹלֶֽיהָ מְאֻשֶּֽׁרֶה׃ דְּרָכֶֽיהָ דַרְכֵי־נֹֽעַם וְכׇל־נְתִיבוֹתֶֽיהָ שָׁלוֹם׃ הַשִׁיבֹֽנוּ יהוה אֵלֶֽיךֶ וְנָשֽׁוּבָה חַדְּשֶׁה יָמֵֽינוּ כְּקֶֽדֶם׃ Uvnuḥoh yomar shuveh HA’EIN SOF rivəvot alfei Yisra’eil. Qúmeh HA’EIN SOF limnuḥatékhe ateh va’aron uzékhe. Qəhaléikhe yilbəshu tzédeq vaḥasidoléikhe yəhaléilol. Ba’avur David avdékhe al tashéiveh pənei eidatékhe. Ki léqaḥ tov natáti lakhel Torati al ta’azóvol. Some begin here: Eitz ḥayim hi lamaḥaziqol bah vətoməkholéiha mə’ushéreh. Dərakhéiha darkhei nó’am vəkhol nətivotéiha shalom. Hashivónu HA’EIN SOF eiléikhe vənashúvah ḥadəsheh yaméinu kəqédem. And when [the Ark] rested, [Mosheh] would say, “Return, INFINITE! To the myriads of thousands of Yisra’eil.” (BəMidbar 10:36) Advance to Your peacefulness, INFINITE, You and the ark of Your power! Your congregations are dressed in righteousness, and Your faithful ones will offer praise; for the sake of David, Your servant, don’t turn away from Your community. (Psalm 132:8–10) “Yes, I have given you a good teaching; don’t abandon my Torah!” (Mishlei 4:2) Some begin here: She is a tree of Life to all who hold her, and all who cling to her are happy. (Mishlei 3:18) Her ways are ways of pleasantness, and all her pathways are peace. (Mishlei 3:17) Return us, INFINITE, to You and we will return! Renew our days as they were before. (Eikhah 5:21) (The Ark is closed.) When praying without a minyan, continue with HaTəfilah for Shabbat Afternoon (line 28,753). Otherwise, continue below. Ḥatzi Qadish This prayer is not prayed without a minyan. In many communities, the service leader prays the bulk of the text, with the full congregation joining in only for the texts set off with asterisks. (Some stand here.) יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֹהּ רַבָּה *אָמֵן* בְּעָלְמָא דִּי בִרְאֹת כִּרְעוּתֹהּ וְיַשְׁלְמֶה שְׁלָמֹהּ בְּחַיֵּיכֹל וּבְיוֹמֵיכֹל וּבְחַיֵּי דְּכׇל בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב וְאִמְרוֹל אָמֵן* יְהֵא שְׁמֹהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא׃*‏ יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֹהּ דְּקֻדְשֵׁתָא *בְּרִיכֶה הֶא* On Shabbat Shuvah: לְעֵֽלָּא לְעֵֽלָּא מִכׇּל All other times: לְעֵֽלָּא מִן כׇּל At all times conclude: בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא וְאִמְרוֹל *אָמֵן* Yitgadal vəyitqadash shəmoh rabah *amein* bə’aləma di vir’ot kir’utoh vəyashləmeh shəlamoh bəḥayeikhol uvyomeikhol uvḥayei dəkhol beit Yisra’eil ba’agala uvizman qariv və’imrol *amein. Yəhei shəmoh raba məvarakh lə’alam ul’aləmei almaya.* Yitbarakh vəyishtabaḥ vəyitpa’ar vəyitromam vəyitnasei vəyithadar vəyit’aleh vəyithalal shəmoh dəqudsheita *bərikheh he* On Shabbat Shuvah: lə’éila lə’éila mikol All other times: lə’éila min kol At all times conclude: birkhata vəshirata tushbəḥata vəneḥemata da’amiran bə’aləma və’imrol *amein.* May Voix great Name be magnified and sanctified — *amen!* — in the world that Voi made by Voix will, and may Voi complete Voix peace in your lives and in your days and in the lives of the whole house of Yisra’eil, with speed and in a fast-approaching time. And respond: *Amen! May Voix great Name be blessed forever and to the end of eternities!* Blessed and lauded and glorified and exalted and lifted up and beautified and cherished and praised be the Name of the Holy One — *Voi is blessed!* — On Shabbat Shuvah: higher by far than every All other times: higher than every At all times conclude: blessing and song, praise and consolation that we offer in this world. And respond: *Amen!* HaTəfilah for Shabbat Afternoon An alternative version of this central sequence of blessings can be found in Appendix A (line 30,853). If praying without a minyan, pray all of haTəfilah individually and then continue with the rest of the service. If praying with a minyan, some pray all of haTəfilah individually and then repeat it collectively before continuing; others pray the first three blessings collectively and then continue individually with the rest of haTəfilah. (Some stand (or continue standing) here; additionally, some take three steps back and then three steps forward before bowing left and right to symbolically leave the material world and enter the Divine Presence. Some also bow where noted, staying bowed until the Divine Name.) Many begin with Psalm 51:17: אֲדָנִי נִסְתָּמַי תִּפְתְּחֶה וְלִבִּי יַגִּיד תְּהִלָּתֶֽךֶ׃ Adani nistamai tiftəḥeh vəlibi yagid təhilatékhe. My Foundation! Open my blocked places and my heart will announce Your praise. The repetition of haTəfilah may begin with Dəvarim 32:3: כִּי שֵׁם יהוה אֶקְרָא הָבוֹל גֹֽדֶל לֵאלֹהֵֽינוּ׃ Ki sheim SHƏMOTEH eqra havol gódel lEilohéinu. When I announce the Name of the MANY-NAMED ONE, give greatness to our God! 1. Patriarchs and Matriarchs (Some bow here.) בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽנוּ וְאִמּוֹתֵֽנוּ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב אֱלֹהֵי שָׂרָה אֱלֹהֵי רִבְקָה אֱלֹהֵי רָחֵל אֱלֹהֵי לֵאָה אֱלֹהֵי בִּלְהָה וֵאלֹהֵי זִלְפָּה׃ הָאֵל הַגְּדוֹלֶה הַגִּבּוֹרֶה וְהַנּוֹרָאֶה אֵל עֶלְיוֹנֶה גּוֹמֶֽלֶה חֲסָדִים טוֹבִים וְקוֹנֶת הַכׇּל וְזוֹכֶֽרֶה חַסְדֵי אִמּוֹת וְאָבוֹת וּמְבִיאֶה גְּאֻלָּה לִבְנוֹל בְּנוֹלֵיהֶל לְמַֽעַן שְׁמֶהּ בְּאַהֲבָה׃ On Shabbat Shuvah add: זִכְרֹֽנוּ לְחַיִּים מַדֶּה חֲפֵצֶה בַּחַיִּים וְכִתְבֹֽנוּ בְּסֵֽפֶר הַחַיִּים לְמַעַנְךֶ אֱלֹהִים חַיִּים׃ At all times conclude: יוֹצֶֽרֶה עוֹזֶֽרֶה וּמוֹשִׁיעֶה וּמָגֵן׃ (Some bow here.) בְּרוּכֶה אַתֶּה יהוה עֶזְרַת שָׂרָה וּמָגֵן אַבְרָהָם׃ (Some bow here.) Bərukheh ateh SHƏMOTEH Elohéinu vEilohei avotéinu və’imotéinu Elohei Avraham Elohei Yitzḥaq vEilohei Ya’aqov Elohei Sarah Elohei Rivqah Elohei Raḥeil Elohei Lei’ah Elohei Bilhah vEilohei Zilpah. Ha’Eil hagədoleh hagiboreh vəhanora’eh Eil elyoneh goméleh ḥasadim tovim vəqonet hakol vəzokhéreh ḥasdei imot və’avot umvi’eh gə’ulah livnol bənoleihel ləmá’an shəmeh bə’ahavah. On Shabbat Shuvah add: Zikhrónu ləḥayim madeh ḥafeitzeh baḥayim vəkhitvónu bəséifer haḥayim ləma’ankhe Elohim ḥayim. At all times conclude: Yotzéreh ozéreh umoshi’eh umagein. (Some bow here.) Bərukheh ateh SHƏMOTEH ezrat Sarah umagein Avraham. (Some bow here.) Blessed are You, MANY-NAMED ONE, our God and God of our patriarchs and matriarchs: God of Avraham, God of Yitzḥaq, and God of Ya’aqov; God of Sarah, God of Rivqah, God of Raḥeil, God of Lei’ah, God of Bilhah, and God of Zilpah. The great, mighty, and awesome God! God on high! Voi piles up good lovingkindnesses and establishes everything, and Voi remembers the good deeds of our matriarchs and patriarchs and brings redemption to their children’s children for the sake of Voix name, with Love. On Shabbat Shuvah add: Remember us for life, Measurer Who delights in life! And write us in the Book of Life for Your sake, God of Life! At all times conclude: Creator, Helper and Liberator and Shield! (Some bow here.) Blessed are You, MANY-NAMED ONE, Help of Sarah and Shield of Avraham. 2. Divine Might אַתֶּה גִּבּוֹרֶה לְעוֹלָם אֲדָנִי מְחַיֶּת מֵתוֹל אַתֶּה רַבֶּה לְהוֹשִֽׁיעַ׃ Between Shəmini Atzéret and Pésaḥ: מַשִּׁיבֶה הָרֽוּחַ וּמוֹרִידֶה הַגָּֽשֶׁם׃ Between Pésaḥ and Shəmini Atzéret: מוֹרִידֶה הַטָּל׃ At all times continue: מְכַלְכֶּֽלֶה חַיּוֹל בְּחֶֽסֶד מְחַיֶּת מֵתוֹל בְּרַחֲמִים רַבִּים סוֹמֶֽכֶה נוֹפְלוֹל וְרוֹפֵֽאַה חוֹלוֹל וּמַתִּירֶה אַסוּרוֹל וּמְקַיֶּֽמֶה אֱמוּנָתֶהּ לִישֵׁנוֹל עָפָר׃ מִי כָמֽוֹךֶ בַּעֲלֶת גְּבוּרוֹת וּמִי דּֽוֹמֶת לָּךְ גּוֹבֶֽרֶה מְמִיתֶה וּמְחַיֶּת וּמַצְמִיחֶה יְשׁוּעָה׃ On Shabbat Shuvah add: מִי כָמֽוֹךֶ אִב הָרַחֲמִים זוֹכֶֽרֶה יְצוּרוֹלֶֽיהֶ לְחַיִּים בְּרַחֲמִים׃ At all times conclude: וְנֶאֱמֶֽנֶה אַתֶּה לְהַחֲיוֹת מֵתוֹל׃ בְּרוּכֶה אַתֶּה יהוה מְחַיֶּת הַמֵּתוֹל׃ Ateh giboreh lə’olam adani məḥayet meitol ateh rabeh ləhoshí’a. Between Shəmini Atzéret and Pésaḥ: Mashiveh harú’aḥ umorideh hagáshem. Between Pésaḥ and Shəmini Atzéret: Morideh hatal. At all times continue: Məkhalkéleh ḥayol bəḥésed məḥayet meitol bəraḥamim rabim somékheh nofəlol vəroféiah ḥolol umatireh asurol umqayémeh emunateh lisheinol afar. Mi khamókhe ba’alet gəvurot umi dómet lakh govéreh məmiteh umḥayet umatzmiḥeh yəshu’ah. On Shabbat Shuvah add: Mi khamókhe iv haraḥamim zokhéreh yətzuroléihe ləḥayim bəraḥamim. At all times conclude: Vəne’eméneh ateh ləhaḥayot meitol. Bərukheh ateh SHƏMOTEH məḥayet hameitol. You are powerful forever, my Foundation! Making the dead live, You abound in liberation. Between Shəmini Atzéret and Pésaḥ: Voi makes the wind blow and the rain descend. Between Pésaḥ and Shəmini Atzéret: Voi makes the dew descend. At all times continue: Voi keeps the living going with loyalty, makes the dead live with abounding compassion! Voi shores up those who sink down and heals the sick and releases the imprisoned and keeps Voix faith with those sleeping in dust. Who is like You, most primary Dom! And who can compare to You? The One Who overpowers, causing death and causing life, and making liberation sprout forth. On Shabbat Shuvah add: Who is like You, Quickener of compassion, Who remembers Voix creations for life in compassion! At all times conclude: And You are faithful in making the dead live. Blessed are You, MANY-NAMED ONE, Who makes the dead live. 3. Sanctification of the Name When praying individually, pray this paragraph and then continue with the Sanctification of the Day. During the repetition of haTəfilah, or if praying the first three blessings collectively, omit this paragraph and continue with the Qədushah below instead (line 28,963). אַתֶּה קְדוֹשֶׁה וְשִׁמְךֶ קָדוֹשׁ וּקְדוֹשׁוֹלֶֽיךֶ בְּכׇל יוֹם יְהַלְלֽוּךֶ סֶּֽלָה׃ On Shabbat Shuvah conclude: בְּרוּכֶה אַתֶּה יהוה הַמַּדֶּה הַקְּדוֹשֶׁה׃ At all other times conclude: בְּרוּכֶה אַתֶּה יהוה הָאֵל הַקְּדוֹשֶׁה׃ Ateh qədosheh vəshimkhe qadosh uqdosholéikhe bəkhol yom yəhaləhúkhe sélah. On Shabbat Shuvah conclude: Bərukheh ateh SHƏMOTEH hamadeh haqədosheh. At all other times conclude: Bərukheh ateh SHƏMOTEH ha’Eil haqədosheh. You are Holy and Your Name is Holy and every day Your holy ones will praise You — selah! On Shabbat Shuvah conclude: Blessed are You, MANY-NAMED ONE, the Holy Measurer. At all other times conclude: Blessed are You, MANY-NAMED ONE, the Holy God. Continue with the Sanctification of the Day (line 29,066). Qədushah for Minḥah: During the repetition of haTəfilah, or if praying the first three blessings collectively, include this blessing. (Some stand (or continue standing) here with their feet close together (imitating the stance of the angels described in the prophetic visions quoted in this blessing), rising onto their toes at the points marked by asterisks.) The congregation, followed by the leader: נְקַדֵּשׁ אֶת שִׁמְךֶ בָּעוֹלָם כְּשֵׁם שְׁמַּקְדִּישׁוֹל אוֹתוֹ בִּשְׁמֵי מָרוֹם כַּכָּתוּב עַל יַד נְבִיאֶֽךֶ׃ וְקָרְאֶה זֶת אֶל־זֶת וְאָמְרֶה The congregation, followed by the leader: ‏*קְדוֹשֶׁה *קְדוֹשֶׁה *קְדוֹשֶׁה יהוה צְבָעוֹת מְלֹא כׇל־הָאָֽרֶץ כְּבוֹדֶהּ׃ לְעֻמָּתָל בָּרוּךְ יֹאמֵֽרוֹל׃ The congregation, followed by the leader: ‏*בָּרוּךְ כְּבוֹד־יהוה מִמְּקוֹמֶהּ׃ וּבְדִבְרֵי קׇדְשְׁךֶ כָּתוּב לֵאמֹר׃ The congregation, followed by the leader: ‏*יִגְאֶת יהוה לְעוֹלָם אֱלֹהֵֽיךָ עַמִּי לְדֹר וָדֹר הַלְלוּיָהּ׃ The leader concludes: לְדוֹר וָדוֹר נַגִיד גׇּדְלֶֽךֶ וּלְנֵֽצַח נְצָחִים קְדוּשָּׁתְךֶ נַקְדִּישׁ וְשִׁבְחֲךֶ אֱלֹהֵֽינוּ מִמֶּֽנוּ לֹא יָמוּשׁ לְעוֹלָם וָעֶד כִּי אֵל מוֹפֶֽתֶה גְּדוֹלֶה וּקְדוֹשֶׁה אָֽתֶּה׃ On Shabbat Shuvah conclude: בְּרוּכֶה אַתֶּה יהוה הַמַּדֶּה הַקְּדוֹשֶׁה׃ At all other times conclude: בְּרוּכֶה אַתֶּה יהוה הָאֵל הַקְּדוֹשֶׁה׃ The congregation, followed by the leader: Nəqadeish et shimkhe ba’olam kəsheim shemaqdishol oto bishmei marom kakatuv al yad nəvi’ékhe. Vəqarə’eh zet el zet və’aməreh The congregation, followed by the leader: *Qədosheh *qədosheh *qədosheh SHƏMOTEH tzəva’ot məlo khol ha’áretz kəvodeh. Lə’umatal barukh yoméirol. The congregation, followed by the leader: *Barukh kəvod SHƏMOTEH miməqomeh. Uvdivrei qodshəkhe katuv leimor. The congregation, followed by the leader: *Yig’et SHƏMOTEH lə’olam Elohéikha ami lədor vador haləluyah. The leader concludes: Lədor vador nagid godlékhe ulnéitzaḥ nətzaḥim qədushatəkhe naqdish vəshivḥakhe Elohéinu miménu lo yamush le’olam va’ed ki Eil moféteh gədoleh uqdosheh áteh. On Shabbat Shuvah conclude: Bərukheh ateh SHƏMOTEH hamadeh haqədosheh. At all other times conclude: Bərukheh ateh SHƏMOTEH ha’Eil haqədosheh. The congregation, followed by the leader: We will make Your name Holy in the world as they make it Holy in Heaven above, as was written by the hand of Your prophet: “And each [angel] called out to the others and said, The congregation, followed by the leader: ‘*Holy, *Holy, *Holy is the MANY-NAMED ONE of hosts! The fullness of all the Earth is Voix glory!’” (Yəshayáhu 6:3) Those opposite the serafs will thunder “Blessed!”: The congregation, followed by the leader: “*Blessed is the Glory of the MANY-NAMED ONE from Voix place!” (Yəḥezqeil 3:12) And in the words of Your Holiness, it is written, saying: The congregation, followed by the leader: “*May the MANY-NAMED ONE be exalted forever! Your God, my people, from generation to generation. Praise YAH!” (Psalm 146:10) The leader concludes: From generation to generation we will bring news of Your greatness, and for eternity of eternities we’ll make Holy Your Holiness, and Your praise, our God, won’t depart from us, not ever. For, God, a great and Holy miracle are You! On Shabbat Shuvah conclude: Blessed are You, MANY-NAMED ONE, the Holy Measurer. At all other times conclude: Blessed are You, MANY-NAMED ONE, the Holy God. Continue with the Sanctification of the Day. (In many communities, if haTəfilah is being repeated, members of the congregation who have been standing sit for the rest of the blessings.) 4. Sanctification of the Day אַתֶּה אָחֶד וְשִׁמְךֶ אֶחָד וּמִי כְּעַמְּךֶ יִשְׂרָאֵל גּוֹי אֶחָד בָּאָֽרֶץ׃ תִּפְאֶֽרֶת גְּדֻלָּה וַעֲטֶֽרֶת יְשׁוּעָה יוֹם מְנוּחָה וּקְדֻשָּׁה לְעַמְּךֶ נָתָֽתֶּ׃ שָׂרָה תָגֵל רִבְקָה תְרַנֵּן יַעֲקֺב וּבְנוֹלָיו יָנֽוּחוֹל בּוֹ מְנוּחַת אַהֲבָה וּנְדָבָה מְנוּחַת אֱמֶת וֶאֱמוּנָה מְנוּחַת שָׁלוֹם וְשַׁלְוָה וְהַשְׁקֵט וָבֶֽטַח מְנוּחָה שְׁלֵמָה שָׁאַתֶּה רוֹצֶת בָּהּ׃ יַכִּֽירוֹל בְּנוֹלֶֽיךֶ וְיֵדְעוֹל כִּי מֵאִתְּךֶ הִיא מְנוּחָתָל וְעַל מְנוּחָתָל יַקְדִּֽישׁוֹל אֶת שְׁמֶֽךֶ׃ אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ רְצֶת בִּמְנוּחָתֵֽנוּ קַדְּשֹֽׁנוּ בְּמִצְוֺתֶֽיךֶ וּתְּנֶה חֶלְקֵֽנוּ בְּתוֹרָתֶֽךֶ שַׂבְּעֹֽנוּ מִטּוּבֶֽךֶ וְשַׂמְּחֹֽנוּ בִּישׁוּעָתֶֽךֶ׃ וְטַהֲרֶה לִבֵּֽנוּ לְעׇבְדְּךֶ בֶּאֱמֶת וְהַנְחִילֹֽנוּ יהוה אֱלֹהֵֽינוּ בְּאַהֲבָה וּבְרָצוֹן שַׁבַּת קׇדְשֶֽׁךֶ וְיָנֽוּחוֹל בָהּ יִשְׂרָאֵל מְקַדְּשׁוֹל שְׁמֶֽךֶ׃ בְּרוּכֶה אַתֶּה יהוה מְקַדֶּֽשֶׁה הַשַּׁבָּת׃ Ateh aḥed vəshimkhe eḥad umi kə’aməkhe Yisra’eil goi eḥad ba’áretz. Tif’éret gədulah va’atéret yəshu’ah yom mənuḥah uqdushah lə’aməkhe natáte. Sarah tageil Rivqah təranein Ya’aqov uvnolav yanúḥol bo mənuḥat ahavah undavah mənuḥat emet ve’emunah mənuḥat shalom vəshalvah vəhashqeit vavétaḥ mənuḥah shəleimah sha’ateh rotzet bah. Yakírol bənoléikhe vəyeidə’ol ki mei’itəkhe hi mənuḥatal və’al mənuḥatal yaqdíshol et shəmékhe. Elohéinu vEilohei ivoléinu rətzet bimnuḥatéinu qadəshónu bəmitzvotéikhe utəneh ḥelqéinu bəToratéikhe sabə’ónu mituvékhe vəsaməḥónu bishu’atékhe. vətahareh libéinu lə’ovdəkhe be’emet vəhanḥilónu SHƏMOTEH Elohéinu bə’ahavah uvratzon Shabat qodshékhe vəyanúkhol vah Yisra’eil məqadəshol shəmékhe. Bərukheh ateh SHƏMOTEH məqadésheh haShabat. You are one and Your Name is one, and who is like Your people, Yisra’eil, one nation on the Earth? As the splendor of greatness and a crown of liberation a day of rest and Holiness You gave to Your people. Sarah will rejoice; Rivqah will sing; Ya’aqov and his children will rest on it, a rest of love and donation, a rest of truth and trustworthiness, a rest of peace and ease and stillness and trust, a complete rest, which You want. May Your children recognize and know that from You comes their rest, and by their rest they sanctify Your name. Our God and God of our forebears, want our rest! Make us Holy with Your mitzvot! And grant our portion in Your Torah! Sate us from Your goodness! And make us glad with Your liberation! And purify our hearts to serve You with truth, and let us inherit, MANY-NAMED ONE, our God, with love and with favor, Your Holy Shabbat. And in her may Yisra’eil rest, who make Your name Holy. Blessed are You, MANY-NAMED ONE, Who makes Shabbat Holy. 5. Service רְצֶת יהוה אֱלֹהֵֽינוּ בְּעַמְּךֶ יְשְׂרָאֵל וּבִתְפִלָּתָל וְהָשִֽׁיבֶה אֶת צִדְקָתְךֶ לַחֲדַר לִבֵּֽנוּ וְחַסְדֵי יִשְׂרָאֵל וּתְפִלָּתָל בְּאַהֲבָה תְקַבְּלֶה בְּרָצוֹן וּתְהִי לְרָצוֹן תָּמִיד עֲבוֹדַת יִשְׂרָאֵל עַמֶּֽךֶ׃ On Ḥol haMo’eid or Rosh Ḥódesh add: אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ יַעֲלֶה וְיָבֹא וְיַגִּֽיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע וְיִפָּקֵד וְיִזָּכֵר זִכְרוֹנֵֽנוּ וּפִקְדוֹנֵֽנוּ וְזִכְרוֹן אִבוֹלֵֽינוּ וְזִכְרוֹן הָעוֹלָם הַטּוֹב שֶׁחָלַֽמְנוּ וְזִכְרוֹן יְרוּשָׁלַֽיִם עִיר קׇדְשֶֽׁךֶ וְזִכְרוֹן כׇל עַמְּךֶ בֵּית יִשְׂרָאֵל לְפָנֶֽיךֶ לִפְלֵיטָה לְטוֹבָה לְחֵן וּלְחֶֽסֶד וּלְרַחֲמִים לְחֵיִּים וּלְשָׁלוֹם On Rosh Ḥódesh: בְּיוֹם רֹאשׁ הַחֹֽדֶשׂ הַזֶּה׃ On Pésaḥ: בְּיוֹם חַג הַמַּצּוֹת הַזֶּה׃ On Sukot: בְּיוֹם חַג הַסֻּכּוֹת הַזֶּה׃ On all festivals and new moons continue: זִכְרֹֽנוּ יהוה אֱלָהֵֽנוּ בּוֹ לְטוֹבָה וּפִקְדֹֽנוּ בוֹ לִבְרָכָה וְהוֹשִׁיעֹֽנוּ בוֹ לְחַיִּים׃ וּבִדְבַר יְשׁוּעָה וְרַחֲמִים חֽוּסֶה וְחׇנֹּֽנוּ רַחֲמֶה עָלֵֽינוּ וְהוֹשִׁיעֹֽנוּ כִּי אֵלֶֽיךֶ חַיֵּֽינוּ כִּי אֵל שׁוֹמֶֽרֶה חַנּוּנֶה וְרַחוּמֶה אָֽתֶּה׃ At all times continue: וְתָבִיא עֲבוֹדַת חַיֵּֽינוּ אֶת קׇדְשְׁךֶ בָּעוֹלָם׃ בְּרוּכֶה אַתֶּה יהוה הַמְּמַלֵּֽאַה אֶת הָעוֹלָם בִּקְדוּשָּׁה׃ Rətzet SHƏMOTEH Elohéinu bə’aməkhe Yisra’eil uvitfilatal vəhashíveh et tzidqatəkhe laḥadar libéinu vəḥasdei Yisra’eil utfilatal bə’ahavah təqabəleh bəratzon uthi ləratzon tamid avodat Yisra’eil amékhe. On Ḥol haMo’eid or Rosh Ḥódesh add: Elohéinu vEilohei ivoléinu ya’aleh vəyavo vəyagí’a vəyeira’eh vəyeiratzeh vəyishama vəyipaqeid vəyizakheir zikhronéinu ufiqdonéinu vəzikhron ivoléinu vəzikhron ha’olam hatov sheḥalámnu vəzikhron Yərushaláyim ir qodshékhe vəzikhron kol aməkhe beit Yisra’eil ləfanéikhe lifleitah lətovah ləḥein ulḥésed ulraḥamim ləḥayim uləshalom On Rosh Ḥódesh: bəyom Rosh haḤódesh hazeh. On Pésaḥ: bəyom Ḥag haMatzot hazeh. On Sukot: bəyom Ḥag haSukot hazeh. On all festivals and new moons continue: Zikhrónu SHƏMOTEH Elohéinu bo lətovah ufiqdónu vo livrakhah vəhoshiónu vo ləḥayim. Uvidvar yəshu’ah vəraḥamim ḥúseh vəḥonónu raḥameh aléinu vəhoshi’ónu ki eiléikhe ḥayéinu ki Eil shoméreh ḥanuneh vəraḥumeh áteh. At all times continue: Vətavi avodat ḥayéinu et qodshəkhe ba’olam. Bərukheh ateh SHƏMOTEH haməmaléi’ah et ha’olam biqdushah. Want, MANY-NAMED ONE, our God, Your people, Yisra’eil, as well as their prayer, and return Your righteousness to the inner sanctum of our heart. And the good deeds of Yisra’eil and their prayer You will accept with love and favor, and may eternally favored be the service of Yisra’eil, Your people. On Ḥol haMo’eid or Rosh Ḥódesh add: Our God and God of our forebears, may there arise and arrive and reach and be seen and be wanted and be attended to and be counted and be remembered the memory of us and our surety, and the memory of our forebears, and the memory of the good world we dreamed of, and the memory of Yərushaláyim, the city of Your Holiness, and the memory of all Your people, the House of Yisra’eil, before You for refuge, for goodness, for grace and for lovingkindness and for compassion and for life and for peace On Rosh Ḥódesh: on this day of the New Month. On Pésaḥ: on this day of the Festival of Matzot. On Sukot: on this day of the Festival of Sukot. On all festivals and new moons continue: Remember us on it, MANY-NAMED ONE, our God, for goodness, and take stock of us on it for blessing and liberate us on it for life. And with a word of liberation and compassion spare and be gracious to us, have compassion for us and liberate us. For our lives are turned towards You, for a guarding God, merciful and compassionate, are You! At all times continue: And may the service of our lives bring Your Holiness into the world. Blessed are You, MANY-NAMED ONE, Who fills the world with Holiness. 6. Gratitude (Some bow here.) מוֹדוֹל אֲנַֽחְנוּ לָךְ שֶׁאַתֶּה הֶא יהוה אֱלָהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ לְעוֹלָם וָעֶד׃ צוּר חַיֵּֽינוּ מָגֵן יִשְׁעֵֽנוּ אַתֶּה הֶא לְדוֹר וָדוֹר׃ נוֹדֶה לְּךֶ וּנְסַפֵּר תְּהִלָּתֶֽךֶ עַל חַיֵּֽינוּ הַמְּסוּרִים בְּיָדֶֽךֶ וְעַל נִשְׁמוֹתֵֽינוּ הַפְּקוּדוֹת לָךְ וְעַל נִסֶּֽיךֶ שֶׁבְּכׇל יוֹם עִמָּֽנוּ וְעַל נִפְלְאוֹתֶֽיךֶ וְטוֹבוֹתֶֽיךֶ שֶׁבְּכׇל עֵת עֶֽרֶב וָבֹֽקֶר וְצׇהֳרָֽיִם׃ הַטּוֹבֶה כִּי לֹא כָלוּ רַחֲמֶֽיךֶ הַמְרַחֶֽמֶה כִּי לֹא תַֽמּוּ חֲסָדֶֽיךֶ מֵעוֹלָם קִוִּֽינוּ לָךְ׃ During the repetition of haTəfilah, some pray this paragraph individually while the leader prays the paragraph above. (Some lean forward in their seats from the beginning of this paragraph until the Divine Name.) מוֹדוֹל אֲנַֽחְנוּ לָךְ שָׁאַתֶּה הֶא יהוה אֶלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ אֱלֹהֵי יִשְׂרָאֵל יוֹצֶרֵֽנוּ יוֹצֶֽרֵה בְּרֵאשִׁית׃ בְּרָכוֹת וְהוֹדָאוֹת לְשִׁמְךֶ הַגָּדוֹל וְהַקָּדוֹשׁ עַל שֶׁהֶחֱיִיתֶֽנוּ וְקִיַּמְתֶּֽנוּ׃ כֵּן תְּחַיֹּֽנוּ וּתְקַיְּמֹֽנוּ וְתוֹבִֽילֶה כַּוָּנוֹתֵֽינוּ לְמִצְוֺת קׇדְשֶֽׁךֶ לִשְׁמֹר חֻקֶּֽיךֶ וְלַעֲשׂוֹת רְצוֹנֶֽךֶ וּלְעׇבְדְּךֶ בְּלֵבָב שָׁלֵם עַל שֶׁאֲנַֽחְנוּ מוֹדוֹל לָךְ׃ בְּרוּכֶה אֵל הַהוֹדָאוֹת׃ Continue with the repetition of haTəfilah below. On Ḥanukah add: עַל הַנִּסִּים וְעַל הַפֻּרְקָן וְעַל הַגְּבוּרוֹת וְעַל הַתְּשׁוּעוֹת וְעַל הַמִּלְחָמוֹת שֶׁעָשִֽׂיתֶ לְאִבוֹלֵֽינוּ בַּיָּמִים הָהֵם וּבַזְּמַן הַזֶּה׃ בִּימֵי מַתִּתְיָֽהוּ בֶּן יוֹחָנָן כֹּהֵן גָּדוֹל חַשְׁמוֹנַאי וּבָנָיו כְּשֶׁעָמְדָה מַלְכוּת יָוָן הָרְשָׁעָה עַל עַמְּךֶ יִשְׂרָאֵל לְהַשְׁכִּיחָל תּוֹרָתֶֽךֶ וּלְהַעֲבִירָל מֵחֻקֵּי רְצוֹנֶֽךֶ וְאַתֶּה בְּרַחֲמֶֽיךֶ הָרַבִּים עָמַֽדְתֶּ לָהֶל בְּעֵת צָרָתָל רַֽבְתֶּ אֶת רִיבָל דַּֽנְתֶּ אֶת דִּינָל נָקַֽמְתֶּ אֶת נִקְמָתָל מָסַֽרְתֶּ גִּבּוֹרוֹל בְּיַד חַלָּשׁוֹל וְרַבּוֹל בְּיַד מְעַטּוֹל וְאַכְזָרִיּוֹל בְּיַד חַנּוּנוֹל וּרְשָׁעוֹל בְּיַד צַדִּיקוֹל וְזֵדוֹל בְּיַד עוֹסְקוֹל תוֹרָתֶֽךֶ וּלְךֶ עָשִֽׂיתֶ שֵׁם גָּדוֹל וְקָדוֹשׁ בְּעוֹלָמֶֽךֶ וּלְעַמְּךֶ יִשְׂרָאֵל עָשִֽׂיתֶ תְּשׁוּעָה גְדוֹלָה וּפֻרְקָן כְּהַיּוֹם הַזֶּה׃ וְאַחַר כֵּן בָּֽאוּ בְנוֹלֵֽיךֶ לִדְבִיר בֵּיתֶֽךֶ וּפִנּוּ אֶת הֵיכָלֶֽךֶ וְטִהֲרוּ אֶת מִקְדָּשֶֽׁךֶ וְהִדְלִֽיקוּ נֵרוֹת בְּחַצְרוֹת קׇדְשֶֽׁךֶ וְקָבְעוּ שְׁמוֹנַת יְמֵי חֲנֻכָּה אֵֽלּוּ לְהוֹדוֹת וּלְהַלֵּל לְשִׁמְךֶ הַגָּדוֹל׃ At all times continue: וְעַל כֻּלָּם יִתְבָּרַךְ וְיִתְרוֹמַם שִׁמְךֶ חַיֵּֽינוּ תָּמִיד לְעוֹלָם וָעֶד׃ On Shabbat Shuvah add: וְכִתְבֶה לְחַיִּים טוֹבִים כׇּל בְּנוֹל בְּרִיתֶֽךֶ׃ At all times conclude: וְכׇל חַיּוֹלֵֽיךֶ יוֹדֽוּךֶ סֶּֽלָה וִיהַלְלוֹל אֶת שִׁמְךֶ בֶּאֱמֶת הַאֵל יְשׁוּעָתֵֽנוּ וְעֶזְרָתֵֽנוּ סֶֽלָה׃ (Some bow here.) בְּרוּכֶה אַתֶּה יהוה הַטּוֹבֶה שִׁמְךֶ וּלְךֶ נָאֶת לְהוֹדוֹת׃ (Some bow here.) Modol anáḥnu lakh she’ateh he SHƏMOTEH Elohéinu vEilohei ivoléinu lə’olam va’ed. Tzur ḥayéinu magein yish’éinu ateh he lədor vador. Nodeh ləkhe unsapeir təhilatékhe al ḥayéinu haməsurim bəyadékhe və’al nishmotéinu hapəqudot lakh və’al niséikhe shebəkhol yom imánu və’al niflə’otéikhe vətovotéikhe shebəkhol eit érev vavóker vətzohoráyim. Hatoveh ki lo khalu raḥaméikhe hamraḥémeh ki lo támu ḥasadéikde mei’olam qivínu lakh. During the repetition of haTəfilah, some pray this paragraph individually while the leader prays the paragraph above. (Some lean forward in their seats from the beginning of this paragraph until the Divine Name.) Modol anáḥnu lakh sha’ateh he SHƏMOTEH Elohéinu vEilohei ivoléinu Elohei Yisra’eil yotzeréinu yotzéreih bəreishit. Bərakhot vəhoda’ot ləshimkhe hagadol vəhaqadosh al sheheḥeyiténu vəqiyamténu. Kein təḥayónu utqayəmónu vətovíleh kavanotéinu ləmitzvot qodshékhe lishmor ḥuqéikhe vəla’asot rətzonékhe ul’ovdəkhe bəleivav shaleim. al she’anáḥnu modol lakh. Bərukheh Eil hahoda’ot. Continue with the repetition of haTəfilah below. On Ḥanukah add: Al hanisim və’al hapurqan və’al hagəvurot və’al hatəshu’ot və’al hamilḥamot sheasíte lə’ivoléinu bayamim haheim uvazəman hazeh. Bimei Matityáhu ben Yoḥanan kohein gadol Ḥashmonai uvanav kəshe’amədah malkhut Yavan harəsha’ah al aməkhe Yisra’eil ləhashkiḥal Toratékhe ulha’aviral meiḥuqei rətzonékhe və’ateh bəraḥaméikhe harabim amádte lahel bə’eit tzaratal rávte et rival dánte et dinal naqámte et niqmatal masárte giborol bəyad ḥalashol vərabol bəyad mə’atol və’akhzariyol bəyad ḥanunol ursha’ol bəyad tzadiqol vəzeidol bəyad osəqol Toratékhe uləkhe asíte sheim gadol vəqadosh bə’olamékhe ulaməkhe Yisra’eil asíte təshu’ah gədolah ufurqan kəhayom hazeh. Və’aḥar kein bá’u vənoléikhe lidvir beitékhe ufinu et heikhalékhe vətiharu et miqdashékhe vəhidlíqu neirot bəḥatzrot qodshékhe vəqavə’u shəmonat yamei Ḥanukah éilu ləhodot ulhaleil ləshimkhe hagadol. At all times continue: Və’al kulam yitbarakh vəyitromam shimkhe ḥayéinu tamid lə’olam va’ed. On Shabbat Shuvah add: Vəkhitveh ləḥayim tovim kol bənol bəritékhe. At all times conclude: Vəkhol ḥayoléikhe yodúkhe sélah vihaləlol et shimkhe be’emet ha’Eil yəshu’atéinu və’ezratéinu sélah. (Some bow here.) Bərukheh ateh SHƏMOTEH hatoveh shimkhe ulkhe na’et ləhodot. (Some bow here.) We thank You, since You are Voi, the MANY-NAMED ONE, our God and God of our forebears forever and ever. The Rock of our lives, the Shield of our liberation, You are Voi from generation to generation. We thank You! We recount Your praise for our lives entrusted into Your hand and for our souls deposited with You and for Your miracles that are with us every day and for Your wonders and good things which are at every time, evening and morning and noon. The Good One! For Your compassion is never finished. The Compassionate One! For Your lovingkindness is never complete. Without limit we put our hope in You. During the repetition of haTəfilah, some pray this paragraph individually while the leader prays the paragraph above. (Some lean forward in their seats from the beginning of this paragraph until the Divine Name.) We thank You, since You are Voi, the MANY-NAMED ONE, our God and God of our forebears, God of Yisra’eil, our Fashioner, Fashioner of creation. Blessings and thanks to Your great and Holy Name because You have made us live and preserved us! Thus may You make us live and preserve us and lead our intentions to Your Holy commandments, to guard Your laws, and to do Your will and to serve You with a whole heart because we thank You. Blessed is the God of thanks! Continue with the repetition of haTəfilah below. On Ḥanukah add: We thank you for the miracles and for the deliverance and for the mighty deeds and for the liberation and for the battles You did for our forebears in those days and in this season. In the days of Matityáhu ben Yoḥanan, Ḥashmonian High Priest, and his sons, when a wicked Hellenistic government arose over Your people, Yisra’eil, to make them forget Your Torah and transgress the laws of Your will, and You, in Your abundant compassion, stood by them in the time of their travail. You contended their contest, You judged their judgement, You avenged their vengeance, You delivered the mighty into the hand of the weak and the many into the hand of few and the cruel into the hand of the kind and the wicked into the hand of the just and the malevolent into the hand of those engaged with Your Torah. And You made a Great and Holy Name for Yourself in Your world, and You made great liberation and deliverance for Your people, Yisra’eil, to this very day. And later, Your children entered the inner sanctum of Your House and cleaned Your Temple and purified Your Sanctuary and lit the lamps in the courtyards of Your Holiness and set aside these eight days of Ḥanukah to thank and praise Your great Name. At all times continue: And for all these things may Your Name be blessed and exalted, our Life, always, forever and ever. On Shabbat Shuvah add: And write for good life all the children of Your covenant. At all times conclude: And all Your living things will thank You — selah! — and praise Your name in Truth, God of our liberation and our hope — selah! (Some bow here.) Blessed are You, MANY-NAMED ONE; Your Name is “The Good One” and to You it is fitting to give thanks. 7. Peace שָׁלוֹם רָב עַל יִשְׂרָאֵל עַמְּךֶ וְעַל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵּבֵל תָּשִֽׂימֶה לְעוֹלָם כִּי אַתֶּה הֶא יוֹצֶֽרֶה אֶֽדֶן לְכׇל הַשָּׁלוֹם׃ וְטוֹב בְּעֵינֶֽיךֶ לְבָרֵךְ אֶת עַמְּךֶ יִשְׂרָאֵל וְאֶת עַם פַּלֶשְׂתִּינָה וְאֶת כׇּל הָעַמִּים בְּכׇל עֵת וּבְכׇל שָׁעָה בִּשְׁלוֹמֶֽךֶ׃ On Shabbat Shuvah conclude: בְּסֵֽפֶר חַיִּים בְּרָכָה וְשָׁלוֹם וּפַרְנָסָה טוֹבָה נִזָּכֵר וְנִכָּתֵב לְפָנֶֽיךֶ אֲנַֽחְנוּ וְכׇל עַמְּךֶ בֵּית יִשְׂרָאֵל לְחַיִּים טוֹבִים וּלְשָׁלוֹם׃ בְּרוּכֶה אַתֶּה יהוה עוֹשֶׂת הַשָּׁלוֹם׃ At all other times conclude: בְּרוּכֶה אַתֶּה יהוה הַמְבָרֶֽכֶה אֶת עַמֶּהּ יִשְׂרָאֶל וְאֶת עַם פַּלֶשְׂתִּינָה וְאֶת כׇּל הָעַמִּים בַּשָּׁלוֹם׃ Shalom rav al Yisra’eil aməkhe və’al Palestinah və’al kol yoshəvol teiveil tasímeh lə’olam ki ateh he yotzéreh éden ləkhol hashalom. Vətov bə’einéikhe ləvareikh et aməkhe Yisra’eil və’et am Palestinah və’et kol ha’amim bəkhol eit uvkhol sha’ah bishlomékhe. On Shabbat Shuvah conclude: Bəséifer ḥayim bərakhah vəshalom ufarnasah tovah nizakheir vənikateiv ləfaneikhe anáḥnu vəkhol aməkhe beit Yisra’eil ləḥayim tovim ulshalom. Bərukheh ateh SHƏMOTEH oset hashalom. At all other times conclude: Bərukheh ateh SHƏMOTEH hamvarékhe et ameh Yisra’eil və’et am Palestinah və’et kol ha’amim bashalom. Abundant peace over Yisra’eil, Your people, and over Palestine and over all who dwell on earth You will set forever, for You are Voi, the Creator, the Foundation for all peace. And it is good in Your eyes to bless Your people, Yisra’eil, and the people of Palestine and all peoples at every time and at every moment with Your peace. On Shabbat Shuvah conclude: In the Book of Life, Blessing, and Peace and Good Sustenance may we be remembered and inscribed before You, us, and all Your people, the children of Yisra’eil, for good life and for peace. Blessed are You, MANY-NAMED ONE, Who makes peace. At all other times conclude: Blessed are You, MANY-NAMED ONE, Who blesses Voix people, Yisra’eil, and the people of Palestine and all peoples with peace. If praying individually, continue with the Private Prayer. If concluding the repetition, continue with “צִדְקָתְךֶ צֶֽדֶק לְעוֹלָם | Tzidqatəkhe tzédeq lə’olam | Verily Your virtue” (line 29,601), Qadish Shaleim (line 29,629), or Aléinu (line 29,767) as appropriate. Private Prayer Every instance of haTəfilah ends with a chance to address God using your own words. The prayer below was originally put forward in the Babylonian Talmud (Bərakhot 17a) as a model for those who might find the inspiration useful. Over time, however, it has become codified as a formal part of the liturgy. Use these words or the language of your heart, whichever you are more drawn to in this moment. אֱלֹהַי נִצְרֶה מַעֲשַׂי מֵרָע וְשִׂכְלִי מִדִּבְרֵי מִרמָה וְלִמְקַלְלוֹל נַפְשִׁי תִדֹּם וְנַפְשִׁי כֶּעָפָר לַכֹּל תִּהְיֶה׃ פִּתְחֶה לִבִּי בְּתוֹרָתֶֽךֶ וּבְמִצְוֺתֶֽיךֶ תִּרְדּוֹף נַפְשִׁי׃ וְכׇל הַחוֹשְׁבוֹל עָלַי רָעָה מְהֵרָה הָפֵֽרֶה עֲצָתָל וְקַלְקְלֶה מַחֲשַׁבְתָּל׃ עֲשֶׂת לְמַֽעַן שְׁמֶֽךֶ עֲשֶׂת לְמַֽעַן יְמִינֶֽךֶ עֲשֶׂת לְמַֽעַן קְדֻשָּׁתֶֽךֶ עֲשֶׂת לְמַֽעַן תּוֹרָתֶֽךֶ׃ לְמַֽעַן יֵחָלְצוֹל יְדִידוֹלֶֽיךֶ הוֹשִֽׁיעָה יְמִינְךֶ וַעֲנֹֽנִי׃ יִהְיוּ לְרָצוֹן כׇּל אִמְרַי וְהֶגְיוֹן לִבִּי לְפָנֶֽיךֶ יהוה צוּרִי וְגוֹאֶלִי׃ (Some take three steps back then bow left, right, and center to symbolically leave the Divine Presence here.) עֹשֶׂת שָׁלוֹם בִּמְרוֹמֶֽיהֶ הֶא יַעֲשֶׂת שָׁלוֹם עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל אָמֵן׃ Elohai nitzreh ma’asai meira vəsikhli midivrei mirmah vəlimqaləlol nafshi tidom vənafshi ke’afar lakol tihyeh. Pitḥeh libi bəToratékhe uvmitzvotéikhe tirdof nafshi. Vəkhol haḥoshəvol alai ra’ah məheirah hapéireh atzatal vəqalqəleh maḥashavtal. Aset ləmá’an shəmékhe aset ləmá’an yəminékhe aset ləmá’an qədushatékhe aset ləmá’an Toratékhe. Ləmá’an yeiḥalətzol yədidoléikhe hoshí’ah yəminəkhe va’anóni. Yihyu ləratzon kol imrai vəhegyon libi ləfanéikhe SHƏMOTEH tzuri vəgo’eli. (Some take three steps back then bow left, right, and center to symbolically leave the Divine Presence here.) Oset shalom bimroméihe he ya’aset shalom aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol amein. My God, guard my actions from evil and my wit from words of deceit! And my soul will be still before those who curse me, and my soul will be like dust before all. Open my heart with Your Torah and my soul will pursue Your mitzvot. As for all who plan evil against me, swiftly smash their schemes and disrupt their designs! Act for the sake of Your Name; act for the sake of Your right hand; act for the sake of Your Holiness; act for the sake of Your Torah! So that Your beloveds will be safe let Your right hand liberate! And answer me! May all my words be pleasing before you and the meditation of my heart, MANY-NAMED ONE, my Rock and my Rescuer. (Psalm 19:15) (Some take three steps back then bow left, right, and center to symbolically leave the Divine Presence here.) The One Who makes peace in Voix heavens, may Voi make peace for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: Amen! If praying with a minyan in a community that repeats haTəfilah, return to the beginning of HaTəfilah for Shabbat Afternoon (line 28,753). Otherwise, continue below. Tzidqatəkhe tzédeq lə’olam This passage is included in the Shabbat liturgy in lieu of taḥanun, a section of plaintive weekday prayers. As such, it is omitted on joyous occasions. Specifically, it is omitted on Festivals; Rosh Ḥódesh; Ḥanukah; Tu biShvat; the 14th and 15th of Adar I or II; Lag ba’Ómer; the 8th, 9th, 14th, or 15th of Av; the entire month of Nisan; the 14th of Iyar; the first thru the 5th of Sivan; and from the day before Yom Kipur to the end of Tishrei. It is also omitted on the day of a baby naming or on a wedding day when the betrothed are present. צִדְקָתְךֶ צֶֽדֶק לְעוֹלָם וְתוֹרָתְךֶ אֱמֶת׃ וְצִדְקָתְךֶ אֱלֹהִים עַד־מָרוֹם אֲשֶׁר־עָשִֽׂיתֶ גְדוֹלוֹת אֱלֹהִים מִי כָמֽוֹךֶ׃ צִדְקָתְךֶ כְּהַרְרֵי־אֵל מִשְׁפָּטֶֽיךֶ תְּהוֹם רַבָּה אָדָם וּבְהֵמָה תוֹשִֽׁיעֶה יהוה׃ Tzidqatəkhe tzédeq lə’olam vəToratəkhe emet. Vətzidqatəkhe Elohim ad marom asher asíte gədolot Elohim mi khamókhe. Tzidqatəkhe kəharərei Eil mishpatéikhe təhom rabah adam uvheimah toshí’eh SHƏMOTEH. Verily, Your virtue is the virtue of the world, and Your Torah is truth! (Psalm 119:142) And Your Virtue, God, surpasses the heights, You Who have done great things. God, who is like You? (Psalm 71:19) Your virtue is like the mountains of God, Your judgements the abounding abyss; human and animal You liberate, MANY-NAMED ONE! (Psalm 36:7) Qadish Shaleim This prayer is not prayed without a minyan. In many communities, the service leader prays the bulk of the text, with the full congregation joining in only for the text set off with asterisks. (Some stand here.) יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֹהּ רַבָּה *אָמֵן* בְּעָלְמָא דִּי בִרְאֹת כִּרְעוּתֹהּ וְיַשְׁלְמֶה שְׁלָמֹהּ בְּחַיֵּיכֹל וּבְיוֹמֵיכֹל וּבְחַיֵּי דְּכׇל בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב וְאִמְרוֹל אָמֵן* יְהֵא שְׁמֹהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא׃*‏ יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֹהּ דְּקֻדְשֵׁתָא *בְּרִיכֶה הֶא* On Shabbat Shuvah: לְעֵֽלָּא לְעֵֽלָּא מִכׇּל All other times: לְעֵֽלָּא מִן כׇּל At all times continue: בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא וְאִמְרוֹל *אָמֵן* תִּתְקַבְּלֶה צְלוֹתְהֹל וּבָעוּתְהֹל דְּכׇל יִשְׂרָאֵל קֳדָם אֲבֶתְהֹן דִּי בִשְׁמַיָּא וְאִמְרוֹל *אָמֵן* יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא וְחַיִּים עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל *אָמֵן* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) עֹשֶׂת שָׁלוֹם בִּמְרוֹמֶֽיהֶ הֶא יַעֲשֶׂת שָׁלוֹם עָלֵֽנוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל *אָמֵן* Yitgadal vəyitqadash shəmoh rabah *amein* bə’aləma di vir’ot kir’utoh vəyashləmeh shəlamoh bəḥayeikhol uvyomeikhol uvḥayei dəkhol beit Yisra’eil ba’agala uvizman qariv və’imrol *amein. Yəhei shəmoh raba məvarakh lə’alam ul’aləmei almaya.* Yitbarakh vəyishtabaḥ vəyitpa’ar vəyitromam vəyitnasei vəyithadar vəyit’aleh vəyithalal shəmoh dəqudsheita *bərikheh he* On Shabbat Shuvah: lə’éila lə’éila mikol All other times: lə’éila min kol At all times continue: birkhata vəshirata tushbəḥata vəneḥemata da’amiran bə’aləma və’imrol *amein.* Titqabəleh tzəlotəhol uva’utəhol dəkhol Yisra’eil qodam avethon di vishmaya və’imrol *amein.* Yəhei shəlama raba min shəmaya vəḥayim aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol *amein.* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) Oset shalom bimroméihe He ya’aset shalom aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol *amein.* May Voix great Name be magnified and sanctified — *amen!* — in the world that Voi made by Voix will, and may Voi complete Voix peace in your lives and in your days and in the lives of the whole house of Yisra’eil, with speed and in a fast-approaching time. And respond: *Amen! May Voix great Name be blessed forever and to the end of eternities!* Blessed and lauded and glorified and exalted and lifted up and beautified and cherished and praised be the Name of the Holy One — *Voi is blessed!* — On Shabbat Shuvah: higher by far than every All other times: higher than every At all times continue: blessing and song, praise and consolation that we offer in this world. And respond: *Amen!* May You accept the prayers and pleas of all Yisra’eil before their Quickener in Heaven! And respond: *Amen!* May there be abundant peace from Heaven, and life for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: *Amen!* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) The One Who makes peace in Voix heavens, may Voi make peace for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: *Amen!* Concluding Prayers Aléinu (Some stand for this prayer and face east, towards Yərushaláyim, towards the bimah, or towards the ark. Some bow where noted. This bow lasts until לִפְנֵי | lifnei | “before”.) עָלֵֽינוּ לְשַׁבֵּֽחַ לְאֶֽדֶן הַכֹּל לָתֵת גְּדֻלָּה לְיוֹצֶֽרֵה בְּרֵאשִׁית אֲשֶׁר יְצָרֶֽתְנוּ מִן עֲפַר הָאֲדָמָה וְהוֹחִיסֶה כֹּל מִן מַעֲיַן חַיִּים אֶחָד שֶׁקִּבְּלֶֽתנוּ מִכׇּל עַם וְקִדְּשֶֽׁתנוּ בְמִצְוֺתֶֽיהֶ׃ (Some bow here.) וַאֲנַֽחְנוּ עוֹבְדוֹל וּמִצְטַנְּעוֹל וּמוֹדוֹל לִפְנֵי שׁוֹפְטֶת שׁוֹפְטוֹל הַשּׁוֹפְטוֹל הַקְּדוֹשֶׁה בְּרוּכֶה הֶא׃ שֶׁהֶא נוֹטֶת שָׁמַֽיִם וְיֹסֶֽדֶה אָֽרֶץ וּמוֹשַׁב יְקָרֶהּ בַּשָּׁמַֽיִם מִמַּֽעַל וּשְׁכִינַת עֻזֶּהּ בְּגׇבְהֵי מְרוֹמִים הֶא אֱלֹהֵֽינוּ אֵין עוֹד׃ אֱמֶת חַיֵּֽינוּ אֶֽפֶס זוּלָתֶהּ׃ כַּכָּתוּב בְּתוֹרָתֶהּ וְיָדַעְתֶּ הַיּוֹם וַהֲשֵׁבֹתֶ אֶל לְבָבֶֽךֶ כִּי יהוה הֶא הָאֱלֹהִים בַּשָּׁמַֽיִם מִמַּֽעַל וְעַל הָאָֽרֶץ מִתָּֽחַת אֵין עוֹד׃ Some continue with all the text that follows, others where noted with “Some begin here”. (In some communities, the prayer leader alone prays the first two lines where noted with “Some begin here”, with the congregation joining at וְנֶאֱמַר | vəne’emar | “And it is recorded:”.) עַל כֵּן נְקַוֶּה לְךֶ יהוה אֱלֹהֵֽינוּ לְהַשְׁלִים מְהֵרָה עֻזֵּֽינוּ נִצְבָּרִים לְהַעֲבִיר כׇּל עֽוֹשֶׁק מִן הָאָֽרֶץ וְהָאֱלִילִים כָּרוֹת יִכָּרֵתוּן לִבְנוֹת בְּיַֽחַד עוֹלַם צְדָקָה וְכׇל בְּנוֹל בָּשָׂר יִקְרְאוֹל בְּחֶֽסֶד לְהַפְנוֹת אֶל טוֹבָה כׇּל רִשְׁעוֹל אָֽרֶץ׃ יַכִּֽירוֹל וְיֵדְעוֹל כׇּל יוֹשְׁבוֹל תֵבֵל כִּי לְרַחֲמִים יִפְנֶה כׇּל לֵב תִּשָּׁבַע כׇּל נֶֽפֶשׁ׃ לִפְנֵי רַחֲמִים וְלִפְנֵי חֶֽסֶד יִצְטַנְּעוֹל וְיַעַבְדּוֹל וְלִכְבוֹד שָׁלוֹם יְקָר יִתֵּֽנוֹל וְיִקַבְּלוֹל כֻּלָּל אֶת עֹל תִּקּוּן עוֹלָם׃ וְתַדְרִיכֹֽנוּ בְּזֹאת מֵעַתָּה וְעַד עוֹלָם כִּי זֹאת מְלֶֽאכֶת כֻּלָּֽנוּ אֶל שֶׁנֵּלֵךְ וּלְכׇל יָמֵֽינוּ׃ Some begin here: כַּכָּתוּב בְּתוֹרָתֶֽךֶ צֶֽדֶק צֶֽדֶק תִּרְדְּפֶה׃ וְנֶאֱמַר וְהָיָה צֶֽדֶק שָׁלֵם עַל־כׇּל־הָאָֽרֶץ בַּיּוֹם הַהוּא יִהְיֶת יהוה אָחֶד וּשְׁמֶהּ אֶחָד׃ Aléinu ləshabéi’aḥ lə’éden hakol lateit gədulah ləyotzéreih bəreishit asher yətzarétnu min afar ha’adamah vəhoḥiseh kol min ma’ayan ḥayim eḥad sheqibəlétnu mikol am vəqidəshétnu vəmitzvotéihe. (Some bow here.) Va’anaḥnu ovədol umitztanə’ol umodol lifnei shofətet shofətol hashofətol haqədosheh bərukheh he. Shehe notet shamáyim vəyosédeh áretz umoshav yəqareh bashamáyim mimá’al ushkhinat uzeh bəgovhei məromim he Elohéinu ein od. Emet ḥayéinu éfes zulateh. Kakatuv bəTorateh Vəyadate hayom vahasheivote el ləvavékhe ki ADONAI he ha’Elohim bashamáyim mimá’al və’al ha’áretz mitáḥat ein od. Some continue with all the text that follows, others where noted with “Some begin here”. (In some communities, the prayer leader alone prays the first two lines where noted with “Some begin here”, with the congregation joining at וְנֶאֱמַר | vəne’emar | “And it is recorded:”.) Al kein nəqaveh ləkhe ADONAI Elohéinu ləhashlim məheirah uzéinu nitzbarim ləha’avir kol ósheq min ha’áretz vəha’elilim karot yikareitun livnot bəyáḥad olam tzdaqah vəkhol bənol basar yiqrə’ol bəḥésed ləhafnot el tovah kol rish’ol áretz. Yakírol vəyeidə’ol kol yoshəvol teiveil ki ləraḥamim yifneh kol leiv tishava kol néfesh. Lifnei raḥamim vəlifnei ḥésed yitztanə’ol vəya’avdol vəlikhvod shalom yəqar yitéinol vəyiqabəlol kulal et ol tiqun olam. Vətadrikhónu bəzot mei’atah və’ad olam ki zot məlékhet kulánu el sheneileikh ulkhol yaméinu. Some begin here: Kakatuv bəToratékhe Tzédeq tzédeq tirdəfeh. Vəne’emar Vəhayah tzédeq shaleim al kol ha’áretz bayom hahu yihyet ADONAI aḥed ushmeh eḥad. It is on us to praise the Foundation of everything, to give greatness to the Fashioner of creation, Who fashioned us from the dust of the ground and made all descend from one wellspring of life. Who welcomed us from every people, and made us Holy with Voix mitzvot. (Some bow here.) And we worship and go humbly and give thanks before the supreme Judge of all judges, the Holy Blessed One. Voi Who pitches the tent of heaven and founds earth and Whose gravity dwells in the heavens above and the Presence of Whose strength is in the peaks of the heights. Voi is our God, there is no other! Truly, our Life! There is nothing beside Void. As it is written in Voix Torah: “And you will know today and take it home on your heart that ADONAI Voidself is the God in the heavens above and over the earth below. There is no other!” (Dəvarim 4:39) Some continue with all the text that follows, others where noted with “Some begin here”. (In some communities, the prayer leader alone prays the first two lines where noted with “Some begin here”, with the congregation joining at וְנֶאֱמַר | vəne’emar | “And it is recorded:”.) And so we hope for You, ADONAI, our God, to soon complete our collected strengths, to make all oppression pass from the earth and all idols be completely cut off, to build a world of Justice together, where all children of flesh will call on kindness to turn all the wicked of earth back to Goodness. All who dwell on earth will realize and know that to compassion every heart will turn, every soul swear loyalty. Before compassion and before kindness they will be humble and do service and to the glory of Peace they will give gravity, and they will accept, all of them, the yoke of repairing the world. Guide us in this now and forever, for this is the Work for all of us, wherever we go, and for all our days Some begin here: As it is written in Your Torah: “Justice! Justice you shall pursue!” (Dəvarim 16:20) And it is recorded: “And perfect Justice will be upon all the earth, and on that day, ADONAI will be One and Voix Name One.” (Zəkharyah 14:9) Some add the following verses as a prayer for protection: אַל תִּירְאֶה מִפַּֽחַד פִּתְאֹם וּמִשֹּׁאַת רְשָׁעוֹל כִּי תָבֹא׃ עֻֽצוֹל עֵצָה וְתֻפָר דַּבְּרוֹל דָּבָר וְלֹא יָקוּם כִּי עִמָּֽנוּ אֵל׃ וְעַד זִקְנָה אֲנִי הֶא וְעַד שֵׂיבָה אֲנִי אֶסְבֹּל אֲנִי עָשִֽׂיתִי וַאֲנִי אֶשָּׂא וַאֲנִי אֶסְבֹּל וַאֲמַלֵּט׃ Al tirə’eh mipáḥad pit’om umisho’at rəsha’ol ki tavo. Útzol eitzah vətufar dabərol davar vəlo yaqum ki imánu Eil. Və’ad ziqnah ani he və’ad seivah ani esbol ani asíti va’ani esa va’ani esbol va’amaleit. Don’t fear a sudden disaster or the devastation of the wicked when it comes. (Mishlei 3:25) Scheme a scheme, [wicked ones], and it will be smashed! Plan a plan and it will not stand, for God is with us: (Yəshayáhu 8:10) “And until your old age, I am Voi. And until your grey hair, I Myself will carry you. I Myself made you and I Myself will lift you and I Myself will carry you and slip you out of danger.” (Yəshayáhu 46:4) Mourner’s Qadish In some communities, only those in a period of mourning or observing a yahrzeit pray this qadish (which is not prayed without a minyan), with the rest of the congregation joining for the text set off with asterisks. In others, the whole community prays it in solidarity with mourners or in honor of those for whom there is no one to pray Qadish. (Some stand here.) יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֹהּ רַבָּה *אָמֵן* בְּעָלְמָא דִּי בִרְאֹת כִּרְעוּתֹהּ וְיַשְׁלְמֶה שְׁלָמֹהּ בְּחַיֵּיכֹל וּבְיוֹמֵיכֹל וּבְחַיֵּי דְּכׇל בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב וְאִמְרוֹל אָמֵן* יְהֵא שְׁמֹהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא׃*‏ יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֹהּ דְּקֻדְשֵׁתָא *בְּרִיכֶה הֶא* On Shabbat Shuvah: לְעֵֽלָּא לְעֵֽלָּא מִכׇּל All other times: לְעֵֽלָּא מִן כׇּל At all times continue: בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא וְאִמְרוֹל *אָמֵן* יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא וְחַיִּים עָלֵֽינוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל *אָמֵן* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) עֹשֶׂת שָׁלוֹם בִּמְרוֹמֶֽיהֶ הֶא יַעֲשֶׂת שָׁלוֹם עָלֵֽנוּ וְעַל כׇּל יִשְׂרָאֵל וְעַל כׇּל פַּלֶשְׂתִּינָה וְעַל כׇּל יוֹשְׁבוֹל תֵבֵל וְאִמְרוֹל *אָמֵן* Yitgadal vəyitqadash shəmoh rabah *amein* bə’aləma di vir’ot kir’utoh vəyashləmeh shəlamoh bəḥayeikhol uvyomeikhol uvḥayei dəkhol beit Yisra’eil ba’agala uvizman qariv və’imrol *amein. Yəhei shəmoh raba məvarakh lə’alam ul’aləmei almaya.* Yitbarakh vəyishtabaḥ vəyitpa’ar vəyitromam vəyitnasei vəyithadar vəyit’aleh vəyithalal shəmoh dəqudsheita *bərikheh he* On Shabbat Shuvah: lə’éila lə’éila mikol All other times: lə’éila min kol At all times continue: birkhata vəshirata tushbəḥata vəneḥemata da’amiran bə’aləma və’imrol *amein.* Yəhei shəlama raba min shəmaya vəḥayim aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol *amein.* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) Oset shalom bimroméihe He ya’aset shalom aléinu və’al kol Yisra’eil və’al kol Palestinah və’al kol yoshəvol teiveil və’imrol *amein.* May Voix great Name be magnified and sanctified — *amen!* — in the world that Voi made by Voix will, and may Voi complete Voix peace in your lives and in your days and in the lives of the whole house of Yisra’eil, with speed and in a fast-approaching time. And respond: *Amen! May Voix great Name be blessed forever and to the end of eternities!* Blessed and lauded and glorified and exalted and lifted up and beautified and cherished and praised be the Name of the Holy One — *Voi is blessed!* — On Shabbat Shuvah: higher by far than every All other times: higher than every At all times continue: blessing and song, praise and consolation that we offer in this world. And respond: *Amen!* May there be abundant peace from Heaven, and life for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: *Amen!* (Some take three steps back then bow left, right, and center as tho leaving the Divine Presence here.) The One Who makes peace in Voix heavens, may Voi make peace for us and for all Yisra’eil and for all Palestine and for all who dwell on Earth. And respond: *Amen!* Havdalah Havdalah is a simple, profound ritual to mark the end of Shabbat or another Holy day. It may be done at home or in a synagogue with a braided candle, a stash of spices, and a cup to drink from. (At the end of a Festival that falls on a weekday, the blessings over fire and spices are omitted.) For some, this is a relatively brief ritual, but others add many joyous, celebratory texts to usher in the new week with gladness. Eiliyáhu haNavi Traditionally, this text comprised only the first verse. The second verse, which has come into widespread use, was written by Rabbi Leila Gal Berner and first published in Kol Haneshamah: Shabbat v’Chagim, the siddur of the Reconstructionist movement. It is included here with her permission. The third verse is my own creation, a celebration of the transformative power we all carry within ourselves. אֵלִיָּֽהוּ הַנָּבִיא אֵלִיָּֽהוּ הַתִּשְׁבִּי אֵלִיָּֽהוּ הַגִּלְעָדִי בִּמְהֵרָה בְיָמֵֽינוּ יָבֹא אֵלֵֽינוּ עִם זֵֽרַע הַהֲפִיכָה׃ מִרְיָם הַנְּבִיאָה עֹז וְזִמְרָה בְּיָדָהּ מִרְיָם תִּרְקֹד אִתָּֽנוּ לְהַגְדִּיל זִמְרַת עוֹלָם מִרְיָם תִּרְקֺד אִתָּֽנוּ לְתַקֵּן אֶת הָעוֹלָם בִּמְהֵרָה בְיָמֵֽינוּ הִיא תְּבִיאֵֽנוּ אֶל מֵי הַיְשׁוּעָה׃ וְכֻלָּֽנוּ נְבִיאוֹל חֲבֵרוֹל וּמֵרֵעוֹל וְגַם בְּנוֹל הַנְּבִיאוֹל בִּמְהֵרָה בְיָמֵֽינוּ נָסֵב עַמֵּֽינוּ אֶל צְדָקָה לְכֻלָּל׃ Eiliyáhu hanavi Eiliyáhu haTishbi Eiliyáhu haGil’adi bimheirah vəyaméinu yavo eiléinu im zéira hahafikhah. Miryam hanəvi’ah oz vəzimrah bəyadah Miryam tirqod itánu ləhagdil zimrat olam Miryam tirqod itánu lətaqein et ha’olam bimheirah vəyaméinu hi təvi’éinu el mei hayshu’ah. Vəkhulánu nəvi’ol ḥaveirol umeirei’ol vəgam bənol hanəvi’ol bimheirah vəyaméinu naseiv améinu el tzədaqah ləkhulal. Eiliyáhu, with prophet-sight, Eiliyáhu, the Tishbite, Eiliyáhu, the Gileadite: Soon, in our day, may he come our way with the seed of revolution. Miryam, with prophet-sight, in her hand both song and might; Miryam will dance with us to increase the song of the world; Miryam will dance with us to heal the world: Soon, in our day, may she bring us away to the waters of liberation. And we’re all prophets, in the end, each a comrade and a friend, and from the prophets we descend: Soon, in our day, may we turn our peoples’ way to righteousness for all. (If the havdalah candle has not already been lit, light it now.) At the end of a Festival that falls on a weekday, omit the following paragraph. (Some raise the cup here.) הִנֵּה אֵל יְשׁוּעָתִי אֶבְטַח וְלֹא אֶפְחָד כִּי־עׇזִּי וְזִמְרָת יָהּ וַיִּהְיֶת־לִי לִישׁוּעָה׃ וּשְׁאַבְתֶּל־מַֽיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה׃ לְיהוה הַיְשׁוּעָה עַל־עַמְּךֶ בִרְכָתֶֽךֶ סֶּֽלָה׃ יהוה צְבָאוֹת עִמָּֽנוּ מִשְׂגָּב־לָֽנוּ אֱלֹהֵי יַעֲקֹב סֶֽלָה׃ יהוה צְבָאוֹת אַשְׁרֵי אָדָם בֹּטַֽחַה בָךְ׃ יהוה הוֹשִֽׁיעֶה הָרֽוּחַ יַעֲנֹֽנוּ בְיוֹם־קׇרְאֵֽנוּ׃ לַיְּהוּדוֹל הָיְתָה גִילָה וְשִׂמְחָה וְשָׂשׂוֹן וִיקָר׃ כֵּן תִּהְיֶה לָּֽנוּ׃ כּוֹס־יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם יהוה אֶקְרָא׃ Hineih Eil yəshu’ati evtaḥ vəlo efḥad ki ozi vəzimrat YAH vayihyet li lishu’ah. Ush’avtel máyim bəsason mima’ainei hayəshu’ah. LəYOTZÉTEH hayəshu’ah al aməkhe birkhatékhe sélah. YOTZÉTEH tzəva’ot imánu misgav lánu Elohei Ya’aqov sélah. YOTZÉTEH tzəva’ot ashrei adam botáḥah vakh. YOTZÉTEH hoshí’eh harú’aḥ ya’anónu vəyom qor’éinu. LaYəhudol hayətah gilah vəsimḥah vəsason viqar. Kein tihyeh lánu. Kos yəshu’ot esa uvsheim YOTZÉTEH eqra. Take note! God is my liberation. I will trust and not dread, for my strength and might are YAH To me, Voi was liberation. And you shall draw water in joy from wells of liberation! (Yəshayáhu 12:2–3) Liberation is the KINDLER’s. On Your people, Your blessing — selah! (Psalm 3:9) The multitudinous KINDLER is with us! Our refuge is Ya’aqov’s God — selah! (Psalm 46:8) Multitudinous KINDLER! Happy the human who trusts in You. (Psalm 84:13) KINDLER, liberate! The Breath will answer us on the day we pray out. (Psalm 20:10) For the Jews, there was rejoicing and gladness and joy and dignity — (Esteir 8:16) so may there be for us! The cup of liberation I’ll lift and the Name of the KINDLER I’ll invoke. (Psalm 116:13) (Some raise the cup a little higher here.) If praying over wine or grape juice: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים בּוֹרְאַת פְּרִי הַגָּֽפֶן׃ Bərukheh ateh YOTZÉTEH Elohéinu ḥei ha’olamim borə’at pəri hagáfen. Blessed are You, KINDLER, our God, Life of endless worlds, Creator of the fruit of the vine. If praying over any other liquid: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים שֶׁהַכֹּל נִהְיָה בִּדְבָרֶהּ׃ Bərukheh ateh YOTZÉTEH Elohéinu ḥei ha’olamim shehakol nihyah bidvareh. Blessed are You, KINDLER, our God, Life of endless worlds, thru Whose word everything came to be. At the end of a Festival that does not coincide with Shabbat, omit the next two blessings and continue with the blessing for separation. (Some pick up the box of spices before blessing it.) בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים בּוֹרְאַת מִינֵי בְשָׂמִים׃ Bərukheh ateh YOTZÉTEH Elohéinu ḥei ha’olamim borə’at minei vəsamim. Blessed are You, KINDLER, our God, Life of endless worlds, Creator of types of spices. (Smell the spices here. Some extend their hands towards the havdalah candle before blessing it.) בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים בּוֹרְאַת מְאוֹרֵי הָאֵשׁ׃ Bərukheh ateh YOTZÉTEH Elohéinu ḥei ha’olamim borə’at mə’orei ha’eish. Blessed are You, KINDLER, our God, Life of endless worlds, Creator of the flames of fire. (Some look at the shadows cast by their fingers on their palms here, or look at the edge of their fingernails illuminated by the flame.) At all times, including a Festival that does not coincide with Shabbat, continue here. Some omit the text in parentheses. בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים הַמַּבְדִּילֶה בֵּין קֹֽדֶשׁ לְחֹל בֵּין אוֹר לְחֹֽשֶׁךְ ‏(בֵּין יִשְׂרָאֵל לָעַמִּים) בֵּין יוֹם הַשְּׁבִיעִי לְשֵֽׁשֶׁת יְמֵי הַמַּעֲשֶׂה׃ בְּרוּכֶה אַתֶּה יהוה הַמַּבְדִּילֶה בֵּין קֹֽדֶשׁ לְחֹל׃ Bərukheh ateh YOTZÉTEH Elohéinu ḥei ha’olamim hamavdileh bein qódesh ləḥol bein or ləḥóshekh (bein Yisra’eil la’amim) bein yom hashəvi’i ləshéishet yəmei hama’aseh. Bərukheh ateh YOTZÉTEH hamavdileh bein qódesh ləḥol. Blessed are You, KINDLER, our God, Life of endless worlds, Who separates between Holy and worldly, between light and darkness, (between Yisra’eil and the other nations,) between the seventh day and the six days of work. Blessed are You, KINDLER, Who separates between Holy and worldly. When praying havdalah in the sukah add: בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר קִדְּשֶֽׁתְנוּ בְּמִצוֺתֶֽיהֶ וְצִוֶּֽתְנוּ לֵישֵׁב בַּסֻּכָּה׃ Bərukheh ateh YOTZÉTEH Elohéinu ḥei ha’olamim asher qidəshétnu bəmitvotéihe vətzivétnu leisheiv basukah. Blessed are You, KINDLER, our God, Life of endless worlds, Who made us holy with Voix commandments and commanded us to dwell in the sukah. (On all occasions, take a sip from the cup and use the remaining liquid to extinguish the havdalah candle.) Some end the service here, others continue with this offering originally written by Yitzḥaq ibn Ghiyyat (1030/38–1089) for the Nə’ilah service at the end of Yom Kipur. הַמַּבְדִּילֶה בֵּין קֹֽדֶשׁ לְחֹל יִמְחֲלֶה שֶׁבֶּהּ בּוֹטְחוֹל זַרְעֵֽנוּ וְכַסְפֵּֽנוּ יַרְבֶּת כַּחוֹל וְכַכּוֹכָבִים בַּלָּֽיְלָה׃ יוֹם פָּנָה כְּצֵל זֻמֶּֽרֶה אֶקְרָא לָאֵל עָלַי גּוֹמֶֽרֶה אָמְרֶה שֹׁמֶֽרֶה אָתָא בֹֽקֶר וְגַם־לָֽיְלָה׃ צִדְקָתְךֶ כְּהַר תָּבוֹר כׇּל חַטָאִי עָבוֹר יַעֲבֹר כְּיוֹם אֶתְמוֹל כִּי יַעֲבֹר וְאַשְׁמוּרָה בַלָֽיְלָה׃ חָלְפָה עוֹנַת מִנְחָתִי מִי יִתְּנֶה מְנוּחָתִי יָגַֽעְתִּי בְּאַנְחָתִי אַשְׂחֶה בְכׇל־לָֽיְלָה׃ קִנִּי בַּל יֻנְטַל פִּתְחֶה לִי שַֽׁעַר מְנֻטָּל שֶׁרֹּאשִׁי נִמְלָא טָל קְוֻצּוֹתַי רְסִֽיסֵי לָֽיְלָה׃ הֵעָתְרֶה נוֹרָאֶת חִזְיוֹם אֲשַׁוֵּֽעַ תְּנֶה פִדְיוֹם בְּנֶֽשֶׁף־בְּעֶֽרֶב יוֹם בְּאִישׁוֹן לַֽיְלָה׃ קְרָאתִֽיךֶ יָהּ הוֹשִׁיעֹֽנִי אֹֽרַח חַיִּים תּוֹדִיעֹֽנִי מִדַּלָּה תְבַצְּעֹֽנִי מִיּוֹם עַד לָֽיְלָה׃ טַהֲרֶה טִנּוּף מַעֲשַׂי פֶּן אֹמַר בׇּעֳמָסַי אַיֵּה אֱלֽוֹהַּ נַעֲשָׂי נֹתֶֽנֶה זְמִרוֹת בַּלָּֽיְלָה׃ נַֽחְנוּ בְיָדְךֶ כַּחֹֽמֶר סִלְחֶה נָא עַל קַל וָחֹֽמֶר יוֹם לְיוֹם יַבִּֽיעַ אֹֽמֶר וְלַֽיְלָה לְּלַֽיְלָה Hamavdileh bein qódesh ləḥol yimḥaleh shebeh botəḥol zar’éinu vəkhaspéinu yarbet kaḥol vəkhakokhavim baláilah. Yom paneh kətzeil zuméreh eqra la’Eil alai goméreh aməreh shoméreh ata vóqer vəgam láilah. Tzidqatəkhe kəhar Tavor kol ḥata’i avor ya’avor kəyom etmol ki ya’avor və’ashmurah valáilah. Ḥaləfah onat minḥati mi yitəneh mənuḥati yagáti bə’anḥati asḥeh vəkhol láilah. Qini bal yuntal pitḥeh li shá’ar mənutal sheroshi nimla tal qəvutzotai rəsísei láilah. Hei’atəreh nora’et ḥizyom ashavéi’a təneh fidyom bənéshef bə’érev yom bə’ishon láilah. Qəratíkhe YAH hoshi’óni óraḥ ḥayim todi’óni midalah təvatzə’óni miyom ad láilah. Tahareh tinuf ma’asai pen omar bo’omasai ayeih Eló’ah na’asai noténeh zəmirot baláilah. Náḥnu vəyadəkhe kaḥómer silḥeh na al qal vaḥómer yom ləyom yabí’a ómer vəláilah ləláilah. Be it the will of the Separator twixt worldly and Holy to forgive those who trust Void wholly, and swell our seed and silver like sand or heaven’s holey pinpricks, the stars of night. Radiant day turns away like a shadow of song; may Voi complete me with that for which I long, as the watcher passes along: “Morning has come, and now the night.” (Yəshayáhu 21:12) Supreme, Your righteousness, like Mt Tavor’s mass; may all my sins away presently pass like a day, yesterday, which does pass, or like a watch in the night. (Psalm 90:4) Off the time for my gift now flies; who to me with my rest now replies? I have grown weary with sighs! My bed swims in tears every night. (Psalm 6:7) Let not my nest be lifted into the blue; open for me the gate lifted anew! My head is all filled with dew, my tresses with rainshards of night. (Shir haShirim 5:2) Oblige my request, Dreadful of dreams! Who, when I beseech, always redeems! At the time when twilit evening gleams, in the pupil of the eye of night. (Mishlei 7:9) Much I implored You, YAH; liberate me! About the path of life, educate me! From poverty, separate me! From day unto night. Oh! Make my putrid deeds pure as air! Lest I say, with the load I bear, “The God of all I do is where? The One who sets songs in the night?” (Iyov 35:10) Now like clay in Your hand are we led; forgive sins light and heavy as lead! Day on day will pour out what is said, and also night on night. (Psalm 19:3) Blessing the New Moon This blessing may be prayed any time between the third day and the middle of each month. Ideally, it is prayed at the end of Shabbat. Some make a point of praying it under the open sky in the presence of a minyan. Introductory Verses from the Psalms הַלְלוּיָהּ הַלְלוֹל אֶת־יהוה מִן־הַשָּׁמַֽיִם הַלְלֽוּהֶ בַּמְּרוֹמִים׃ הַלְלֽוּהֶ כׇל־מַלְאָכוֹלֶֽיהֶ הַלְלֽוּהֶ כׇּל־צְבָאֶהּ׃ הַלְלֽוּהֶ שֶֽׁמֶשׁ וְיָרֵֽחַ הַלְלֽוּהֶ כׇּל־כּוֹכְבֵי אוֹר׃ הַלְלֽוּהֶ שְׁמֵי הַשָּׁמַֽיִם וְהַמַּֽיִם אֲשֶׁר מֵעַל הַשָּׁמָֽיִם׃ יְהַלְלוֹל אֶת־שֵׁם יהוה כִּי הֶא צִוְּתֶה וְנִבְרָֽאוּ׃ ‏וַיַּעֲמִידֹל לָעַד לְעוֹלָם חׇק־נָתְנֶה וְלֹא יַעֲבוֹר׃ כִּי־אֶקְרֶה שָׁמֶֽיךֶ מַעֲשֵׂה אֶצְבְּעֹתֶֽיךֶ יָרֵֽחַ וְכוֹכָבִים אֲשֶׁר כּוֹנָֽנְתֶּה׃ מָה־אֱנוֹשׁ כִּי־תִזְכְּרֹֽנֶּה וּבֶת־אָדָם כִּי תִפְקְדֹֽנֶּה׃ HaləluYAH haləlol et HASODET min hashamáyim haləlúhe baməromim. Haləlúhe khol mal’akholéihe haləlúhe kol tzəva’eh. Haləlúhe shémesh vəyaréi’aḥ haləlúhe kol kokhəvei or. Haləlúhe shəmei hashamáyim vəhamáyim asher mei’al hashamáyim. Yəhaləlol et sheim HASODET ki he tzivəteh vənivrá’u. Vaya’amidol la’ad lə’olam ḥoq natəneh vəlo ya’avor. Ki eqreh shaméikhe ma’aseih etzbə’otéikhe yaréi’aḥ vəkhokhavim asher konánteh. Mah enosh ki tizkəróneh uvet adam ki tifqədóneh. Praise YAH! Praise THE SECRET ONE from the Heavens! Praise Void in the heights! Praise Void, all Voix angels! Praise Void, all Voix host! Praise Void, sun and moon! Praise Void, all the stars of light! Praise Void, Heavens above the Heavens, and the waters that are above the Heavens! They will praise the Name of THE SECRET ONE because Voi commanded and they were created, and Voi made them endure forever, without limit! Voi gave a rule and it will never change. (Psalm 148:1–6) When I encounter Your heavens, the work of Your fingers, the moon and stars that You established: What is a human that You should remember it? A mortal child that You should consider it? (Psalm 8:4–5) (Turn your attention to the moon.) בְּרוּכֶה אַתֶּה יהוה אֱלֹהֵֽינוּ חֵי הָעוֹלָמִים אֲשֶׁר בְּמַאֲמָרֶהּ בָּרְאֶה שְׁחָקִים וּבְרֽוּחַ פִּֽיהֶ כׇּל צְבָאָם חֹק וּזְמַן נָתְנֶה לָהֶם שֶׁלֹּא יְשַׁנּוּ אֶת תַּפְקִידָם׃ שָׂשִׂים וּשְׂמֵחִים לַעֲשׂוֹת רְצוֹן קוֹנֶתָם פּוֹעֶֽלֶה אֱמֶת שֶׁפְּעֻלָּתֶהּ אֱמֶת׃ וְלַלְּבָנָה אָמְרֶה שֶׁתִּתְחַדֵּשׁ עֲטֶֽרֶת תִּפְאֶֽרֶת לַעֲמוּסוֹל בָּֽטֶן שֶׁהֵל עֲתִידוֹל לְהִתְחַדֵּשׁ כְּמוֹתָהּ וּלְפָאֵר לְיוֹצֶרָל עַל שֵׁם כְּבוֹד עוֹלָמֶהּ׃ בְּרוּכֶה אַתֶּה יהוה מְחַדֶּֽשֶׁה חֳדָשִׁים׃ Bərukheh ateh HASODET Elohéinu ḥei ha’olamim asher bəma’amareh barə’eh shəḥaqim uvrú’aḥ píhe kol tzəva’am ḥoq uzman natəneh lahem shelo yəshanu et tafqidam. Sasim usmeiḥim la’asot rətzon qonetam po’éleh emet shepə’ulateh emet. Vəlaləvanah aməreh shetitḥadeish atéret tif’eret la’amusol báten sheheil atidol ləhitḥadeish kəmotah ulfa’eir ləyotzeral al sheim kəvod olameh. Bərukheh ateh HASODET məḥadésheh ḥodashim. Blessed are You, SECRET ONE, our God, Life of endless worlds, Who, by Voix word, created the home of clouds and, by the breath of Voix mouth, all their multitude. Law and time Voi gave them that they not change from their appointed rounds! They are glad and happy to do the will of their Former, Who does truth and Whose doings are truth. And of luna, Voi said she should renew herself, a crown of renown for those borne in Voix womb, whose future is to renew themselves like her and adorn their Fashioner for the sake of the glory of Voix world. Blessed are You, SECRET ONE, Who makes new the new months. The following verses are traditionally prayed three times each. בְּרוּכֶה יוֹצֶרֵךְ בְּרוּכֶה עוֹשֶׂתֵךְ בְּרוּכֶה קוֹנֶתֵךְ בְּרוּכֶה בּוֹרְאַתֵךְ׃ Bərukheh yotzereikh bərukheh oseteikh bərukheh qoneteikh bərukheh borə’ateikh. Blessed is your Fashioner, blessed is your Maker, blessed is your Former, blessed is your Creator! (Some rise onto their toes while praying this verse.) כְּשֵׁם שֶׁאֲנִי כוֹסֶֽפֶה כְנֶגְדֵךְ וְאֵינִי יְכוֹלֶה לִנְגֹּֽעַ בָּךְ כָּךְ לֹא יוּכְלוֹל כׇּל אוֹיְבוֹלַי לִנְגֹּֽעַ בִּי לְרָעָה׃ Kəsheim she’ani khoséfeh khənegdeikh və’eini yəkholeh lingó’a bakh kakh lo yukhəlol kol oyəvolai lingó’a bi ləra’ah. Just as I yearn towards you and yet am unable to touch you, so may all my enemies be unable to touch me for evil. תִּפֹּל עֲלֵיהֶל אֵימָֽתָה וָפַֽחַד בִּגְדֹל זְרוֹעֲךֶ יִדְּמוֹל כָּאָֽבֶן׃ Tipol aleihel eimátah vafáḥad bigdol zəro’akhe yidəmol ka’áven. May terror and dread fall on them; by the might of Your right arm may they be still as stone. כָּאָֽבֶן יִדְּמוֹל זְרוֹעֲךֶ בִּגְדֹל וָפַֽחַד אֵימָֽתָה עֲלֵיהֶל תִּפֹּל׃ Ka’áven yidəmol zəro’akhe bigdol vafáḥad eimátah aleihel tipol. Still as stone may they be by Your right arm’s might; on them may dread and terror fall. כׇּל עַמֵּֽנוּ יִשְׂרָאֵל חַי וְקַיָּם׃ Kol améinu Yisra’eil ḥay vəqayam. All our people, Yisra’eil, live and endure! If praying with others, greet them: שָׁלוֹם עֲלֵיכֶל׃ Shalom aleikhel. Peace be with you! They respond: עֲלֵיכֶל שָׁלוֹם׃ Aleikhel shalom. With you, peace! The following line is prayed three times. סִימָן טוֹב וּמַזָּל טוֹב יְהֵא לָֽנוּ וּלְכׇל יִשְׂרָאֵל אָמֵן׃ Siman tov umazal tov yəhei lánu ulkhol Yisra’eil amein. May it be a good sign and good omen for us and for all Yisra’eil — amen! Psalm 121 ‏1 שִׁיר לַמַּעֲלוֹת אֶשָּׂא אֶבְלִי אֶל־הֶהָרִים מֵאַיִן יָבֹא עֶזְרִי׃ ‏2 עֶזְרִי מֵעִם יהוה עֹשֶׂת שָׁמַֽיִם וָאָֽרֶץ׃ ‏3 אַל־יִתְּנֶה לַמוֹט אׇמְצֶֽךֶ אַל־יָנֽוּמֶה שֹׁמֶרֶֽךֶ׃ ‏4 הִנֵּה לֹא־יָנֽוּמֶה וְלֹא־יִישְׁנֶה שׁוֹמֶֽרֵה יִשְׂרָאֵל׃ ‏5 יהוה שֹׁמֶרֶֽךֶ צִלְּךֶ עַל־צַד יְמִינֶֽךֶ׃ ‏6 יוֹמָם הַשֶּֽׁמֶשׁ לֹא־יַכֶּֽכֶּה וְיָרֵֽחַ בַּלָּיְלָה׃ ‏7 יהוה יִשְׁמְרֹֽךֶ מִכׇּל־רָע יִשְׁמְרֶה אֶת־נַפְשֶֽׁךֶ׃ ‏8 יהוה יִשְׁמְרֶה־צֵאתְךֶ וּבוֹאֶֽךֶ מֵעַתָּה וְעַד־עוֹלָם׃ 1 Shir lama’alot esa evli el heharim mei’ayin yavo ezri. 2 Ezri mei’im HASODET oset shamáyim va’áretz. 3 Al yitəneh lamot omtzékhe al yanúmeh shomerékhe. 4 Hineih lo yanúmeh vəlo yishəneh shoméreih Yisra’eil. 5 HASODET shomerékhe tziləkhe al tzad yəminékhe. 6 Yomam hashémesh lo yakékeh vəyaré’aḥ balailah. 7 HASODET yishmərókhe mikol ra yishməreh et nafshékhe. 8 HASODET yishməreh tzeitkhe uvo’ékhe mei’atah və’ad olam. 1 A psalm for ascents: I will carry my grief to the hills! From where will my help come? 2 My help will come from THE SECRET ONE, the Maker of the Heavens and the Earth. 3 Voi won’t let your courage falter; your Guardian will not weary. 4 Take note! Voi will not weary, nor will the Guardian of Yisra’eil sleep. 5 THE SECRET ONE is your Guardian, the shade on your right side. 6 The sun will not smite you by day, nor the moon mid-night; 7 THE SECRET ONE will guard you from every evil. Voi will guard your soul. 8 THE SECRET ONE will guard your going and your coming, now and forever. וִיהִי רָצוֹן מִלְּפָנֶֽיךֶ יהוה אֱלֹהַי וֵאלֹהֵי אִבוֹלַי לְמַלֹּאת פְּגִימַת הַלְּבָנָה וְלֹא יִהְיֶה בָּהּ שׁוּם מִעוּט׃ וִיהִי אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וּכְאוֹר שִׁבְעַת יְמֵי בְרֵאשִׁית כְּמוֹ שֶׁהָיְתָה קֹֽדֶם מִעוּטָהּ שֶׁנֶּאֱמַר׃ אֶת־שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים׃ וְיִתְקַיֵּם בָּֽנוּ מִקְרָא שֶׁכָּתוּב׃ וּבִקְשׁוּ אֶת־יהוה אֱלֹהֵיהֶל וְאֶת צֶֽדֶק דַּרְכָּל׃ Vihi ratzon miləfanéikhe HASODET Elohai vEilohei ivolai ləmalot pəgimat haləvanah vəlo yihyeh bah shum mi’ut. Vihi or haləvanah kə’or haḥamah ukh’or shiv’at yəmei vəreishit kəmo shehayətah qódem mi’utah shene’emar. Et shənei hamə’orot hagədolim. Vəyitqayeim bánu miqra shekatuv. Uviqshu et HASODET Eloheihel və’et tzédeq darkal. May it be Your will, SECRET ONE, my God and God of my forebears, to fill out the wanness of the moon so that there be in her no state of diminishment. And may the light of the moon be like the light of the sun and like the light of the seven days of Creation, as it was before her diminishment. As it is recorded, “The two great luminaries” (Bəreishit 1:16) And may it be fulfilled for us, what is written: “And they shall seek THE SECRET ONE, their God, and Justice, their path.” (Hoshéi’a 3:5) Psalm 67 ‏1 לַמְנַצַּֽחַה בִּנְגִינֹת מִזְמוֹר שִׁיר׃ ‏2 אֱלֹהִים יְחׇנֹּֽנוּ וִיבָרְכֹֽנוּ יָאֵֽרֶה פָּנֶֽיהֶ אִתָּֽנוּ סֶלָה׃ ‏3 לָדַֽעַת בָּאָֽרֶץ דַּרְכֶּֽךֶ בְּכֻלָּֽנוּ יְשׁוּעָתֶֽךֶ׃ ‏4 יוֹדֽוּךֶ שֶׁעִמִּי אֱלֹהִים יוֹדֽוּךֶ שֶׁעִמִּי כֻלָּל׃ ‏5 יִשְׂמְחוֹל וִיעַנְּגוֹל כׇּל אִתִּי כִּי־תִשְׁפְּטֹֽנוּ תֻמָּה וְכֻלָּֽנוּ בָּאָֽרֶץ תַּנְחֹל סֶֽלָה׃ ‏6 יוֹדֽוּךֶ שֶׁעִמִּי אֱלֹהִים יוֹדֽוּךֶ שֶׁעִמִּי כֻלָּל׃ ‏7 אֶֽרֶץ נָתְנָה יְבוּלָהּ יְבָרְכֹֽנוּ אֱלֹהִים אֱלֹהֵֽינוּ׃ ‏8 יְבָרְכֹֽנוּ אֱלֹהִים וְיִירְאוּ אוֹתֶהּ כׇּל־אַפְסֵי־אָֽרֶץ׃ 1 Lamnatzáḥah binginot mizmor shir. 2 Elohim yəḥonónu vivarəkhónu ya’éireh panéihe itánu selah. 3 Ladá’at ba’áretz darkékhe bəkhulánu yəshu’atékhe. 4 Yodúkhe she’imi Elohim yodúkhe she’imi khulal. 5 Yisməḥol vi’anəgol kol iti ki tishpətónu tumah vəkhulánu ba’áretz tanḥol sélah. 6 Yodúkhe she’imi Elohim yodúkhe she’imi khulal. 7 Éretz natənah yəvulah yəvarəkhónu Elohim Elohéinu. 8 Yəvarəkhónu Elohim vəyirə’u oteh kol afsei áretz. 1 For the conductor, with string music, a hymn, a psalm: 2 May God grace us and bless us! May Voi shine Voix face on us — selah — 3 so we know Your way on earth, in all of us, Your liberation. 4 Let those with me thank You, let all those with me thank You! 5 Let all with me rejoice and delight, for You judge us with integrity and guide us all on earth — selah! 6 Let those with me thank You, let all those with me thank You! 7 Earth has given up her produce; may God, our God, bless us! 8 May God bless us, and may all the limits of earth fear Void. Some include Aléinu (line 29,767) and the Mourner’s Qadish (line 29,953) here. טוֹבִים מְאוֹרוֹת שֶׁבָּרְאֶה אֱלֹהֵֽינוּ יְצָרְתַם בְּדַֽעַת בְּבִינָה וּבְהַשְׂכֵּל כֹּֽחַ וּגְבוּרָה נָתְנֶה בָהֶם לִהְיוֹת מוֹשְׁלִים בְּקֶֽרֶב תֵּבֵל׃ מְלֵאִים זִיו וּמְפִיקִים נֹֽגַהּ נָאֶה זִיוָם בְּכׇל הָעוֹלָם שְׂמֵחִים בְּצֵאתָם וְשָׂשִׂים בְּבוֹאָם עוֹשִׂים בְּאֵימָה רְצוֹן קוֹנֶתָם׃ פְּאֵר וְכָבוֹד נוֹתְנִים לִשְׁמֶהּ צׇהֳלָה וְרִנָּה לְזֵֽכֶר מִבְטָחֶהּ קָרְאֶה לַשֶּֽׁמֶשׁ וַיִּזְרַח אוֹר רָאֲתֶה וְהִתְקִֽינֶה צוּרַת הַלְּבָנָה׃ Tovim mə’orot shebarə’eh Elohéinu yətzarətam bədá’at bəvinah uvhaskeil kó’aḥ ugvurah natəneh vahem lihyot moshəlim bəqérev teiveil. Məlei’im ziv umfiqim nógah na’eh zivam bəkhol ha’olam səmeiḥim bətzeitam vəsasim bəvo’am osim bə’eimah rətzon qonetam. Pə’eir vəkhavod notənim lishmeh tzoholah vərinah ləzéikher mivtaḥeh qarə’eh lashémesh vayizraḥ or ra’ateh vəhitqíneh tzurat haləvanah. Kindled the orbs of heaven did our God! Lit them with wisdom and discernment and with skill. Might and endurance Voi put in them now to be commanders within the world. Pulsing with light, radiating bright, quite fitting their light for all the world. Rejoicing in going and happy in coming, so they do in dread their Maker’s will. To Voix Name, they give beauty, glory; Voix refuge gets rejoicing and celebration! Well Voi called the sun and it shone light; examined and established the moon’s form. Appendix A: Alternate Passages Traditional Shabbat Evening Study Passages This passage of Mishnah (Shabbat chapter 2) was originally added both to delay the recitation of the Shəma for the sake of latecomers and to re-enforce the sanctity of the Oral Torah at a time when it was not as widely accepted in the Jewish world as it is today. א. בְּמֶּה מַדְלִיקִין וּבַמָּה אֵין מַדְלִיקִין. אֵין מַדְלִיקִין לֹא בְלֶֽכֶשׁ וְלֹא בְחֹֽסֶן וְלֹא בְכָלָךְ וְלֹא בִפְתִילַת הָאִידָן וְלֹא בִפְתִילַת הַמִּדְבָּר וְלֹא בִירוֹקָה שֶׁעַל פְּנֵי הַמָּֽיִם.וְלֹא זֶֽפֶת וְלֹא בְשַׁעֲוָה וְלֹא בְשֶֽׁמֶן קִיק וְלֹא בְשֶֽׁמֶן שְׂרֵפָה וְלֹא בְאַלְיָה וְלֹאבְחֵֽלֶב. נַחוּם הַמָּדִי אוֹמֵר מַדְלִיקִין בְּחֵֽלֶב מְבֻשָּׁל. וַחֲכָמִים אוֹמְרִים אֶחָד מְבֻשָּׁל וְאֶחָד שֶׁאֵינוֹ מְבֻשָּׁל אֵין מַדְלִיקִין בּוֹ׃ 1. Bəmeh madliqin uvamah ein madliqin. Ein madliqin lo vəlékhesh vəlo vəḥósen vəlo vəkhalakh vəlo viftilat ha’idan vəlo viftilat hamidbar vəlo viroqah she’al pənei hamáyim. Vəlo zéfet vəlo vəsha’avah vəlo vəshémen qiq vəlo vəshémen səreifah vəlo və’alyah vəlo vəḥéilev. Naḥum haMadi omeir madliqin bəḥéilev məvushal. Vaḥakhamim omərim eḥad məvushal və’eḥad she’eino məvushal ein madliqin bo. 1. With what may one kindle — and with what not kindle — [lights for Shabbat]? One may not kindle with cedar twigs nor with tow nor with raw silk nor with a wick of willow-bast nor with wick of desert-weed nor with the moss that’s on the surface of the water. And [one may] not [kindle] with pitch nor with wax nor with castor seed oil nor with burnt oil nor with the tail fat [of a sheep] nor with tallow. Naḥum the Mede says one may light with boiled tallow. And the rabbis say that, boiled or not, one may not light with it. ב. אֵין מַדְלִיקִין בְּשֶֽׁמֶן שְׂרֵפָה בְּיוֹם טוֹב. רַבִּי יִשְׁמָעֵאל אוֹמֵר אֵין מַדְלִיקִין בְּעִטְרָן מִפְּנֵי כְבוֹד הַשַּׁבָּת. וַחֲכָמִים מַתִּירִין בְּכׇל הַשְּׁמָנִים בְּשֶֽׁמֶן שֻׁמְשְׁמִין בְּשֶֽׁמֶן אֱגוֹזִים בְּשֶֽׁמֶן צְנוֹנוֹת בְּשֶֽׁמֶן דָּגִים בְּשֶֽׁמֶן פַּקּוּעוֹת בְּעִטְרָן וּבְנֵפְט. רַבִּי טַרְפוֹן אוֹמֵר אֵין מַדְלִיקִין אֶלָּה בְשֶֽׁמֶן זַֽיִת בִּלְבָד׃ 2. Ein madliqin bəshémen səreifah bəyom tov. Rabi Yishma’eil omeir ein madliqin bə’itran mipənei khəvod haShabat. Vaḥakhamim matirin bəkhol hashəmanim bəshémen shumshəmin bəshémen egozim bəshémen tzənonot bəshémen dagim bəshémen paqu’ot bə’itran uvneift. Rabi Tarfon omeir ein madliqin elah vəshémen záyit bilvad. 2. One may not light with burnt oil on a Festival. Rabbi Yishma’eil says one may not light with tar because of the dignity of Shabbat. And the rabbis permit [lighting Shabbat lamps] with all oils — with sesame oil, with nut oil, with radish oil, with fish oil, with gourd oil, with tar, and with naphtha. Rabbi Tarfon says: One may not light [with any oil] except with olive oil only. ‏ג. כׇּל הַיּוֹצֵא מִן הָעֵץ אֵין מַדְלִיקִין בּוֹ אֶלָּה פִשְׁתָּן. וְכׇל הַיּוֹצֵא מִן הָעֵץ אֵינוֹ מִטַּמֵּא טֻמְאַת אֹהָלִים ‏אֶלָּה פִשְׁתָּן. פְּתִילַת הַבֶּֽגֶד שֶׁקִּפְּלָהּ וְלֹא הִבְהֲבָהּ רַבִּי אֱלִיעֶֽזֶר אוֹמֵר טְמֵאָה וְאֵין מַדְלִיקִין בָּהּ. רַבִּי עֲקִיבָא אוֹמֵר טְהוֹרָה וּמַדְלִיקִין בָּהּ׃ 3. Kol hayotzei min ha’eitz ein madliqin bo elah fishtan. Vəkhol hayotzei min ha’eitz eino mitamei tum’at ohalim elah fishtan. Pətilat habéged sheqipəlah vəlo hivhavah Rabi Eli’ézer omeir təmei’ah və’ein madliqin bah. Rabi Aqiva omeir təhorah umadliqin bah. 3. [With regard to] anything that comes from a tree, one may not light [Shabbat lights] with it, except flax. And [with regard to] anything that comes from a tree, none of it becomes ritually impure with the ritual impurity of tents, except flax. [With regard to] the wick of a garment that was twisted up but not singed, Rabbi Eli’ézer says: It is ritually impure and one may not light with it. Rabbi Aqiva says: It is ritually pure and one may light with it. ד. לֹא יִקֹּב אָדָם שְׁפוֹפֶֽרֶת שֶׁל בֵּיצָה וִימַלְאֶֽנָּה שֶֽׁמֶן וְיִתְנֶֽנָּה עַל פִּי הַנֵּר בִּשְׁבִיל שֶׁתְּהֵא מְנַטֶּֽפֶת אֲפִֽלּוּ הִיא חֶֽרֶס. וְרַבִּי יְהוּדָה מַתִּיר. אֲבָל אִם חִבְּרָהּ הַיּוֹצֵר מִתְּחִלָּה מֻתָּר מִפְּנֵי שֶׁהוּא כְלִי אֶחָד. לֹא יְמַלֵּא אָדָם אֶת הַקְּעָרָה שֶֽׁמֶן וְיִתְּנֶֽנָּה בְצַד הַנֵּר וְיִתֵּן רֹאשׁ הַפְּתִילָה בְתוֹכָהּ בִּשְׁבִיל שֶׁתְּהֵא שׁוֹאֶֽבֶת. וְרַבִּי יְהוּדָה מַתִּיר׃ 4. Lo yiqov adam shəfoféret shel beitzah vimal’énah shémen vəyitnénah al pi haneir bishvil shetəhei mənatéfet afílu hi ḥéres. VəRabi Yəhudah matir. Aval im ḥibərah hayotzeir mitəḥilah mutar mipənei shehu khəli eḥad. Lo yəmalei adam et haqə’arah shémen vəyitənénah vətzad haneir vəyitein rosh hapətilah vətokhah bishvil shetəhei sho’évet. VəRabi Yəhudah matir. 4. One may not pierce an eggshell and fill it with oil and set it over the mouth of the lamp so that it might drip [into the reservoir and keep the lamp burning longer] even if it is [not a literal eggshell but is an] earthenware [vessel instead]. And Rabbi Yəhudah permits [this]. But if the potter joined [the eggshell to the lamp] from the beginning, it is permitted, since it is all one whole. A person may not fill a dish with oil and place it next to the lamp and put the end of the wick inside [the dish] so that it might draw [the oil from the dish to the lamp]. And Rabbi Yəhudah permits [this]. ה. הַמְכַבֶּה אֶת הַנֵּר מִפְּנֵי שֶׁהוּא מִתְיָרֵא מִפְּנֵי גוֹיִם מִפְּנֵי לִסְטִים מִפְּנֵי רֽוּחַ רָעָה וְאִם בִּשְׁבִיל הַחוֹלֶה שֶׁיִּישַׁן פָּטוּר. כְּחָס עַל הַנֵּר כְּחָס עַל הַשֶּֽׁמֶן כְּחָס עַל הַפְּתִילָה חַיָּב. וְרַבִּי יוֹסֵי פּוֹטֵר בְּכֻלָּן חוּץ מִן הַפְּתִילַה שֶׁהוּא עוֹשָׂהּ פֶּחָם׃ 5. Hamkhabeh et haneir mipənei shehu mityarei mipənei goyim mipənei listim mipənei rú’aḥ ra’ah və’im bishvil haḥoleh sheyishan patur. Kəḥas al haneir kəḥas al hashémen kəḥas al hapətilah ḥayav. VəRabi Yosei poteir bəkhulan ḥutz min hapətilah shehu osah peḥam. 5. Someone who extinguishes the [Shabbat] lamp because he is afraid because of [anti-Jewish] goyim, because of thieves, because of a malign spirit [(depression)], or so that a sick person might sleep is exempt. [One who does so] to spare the lamp, to spare the oil, [or] to spare the wick is liable. And Rabbi Yosei exempts [one] in all [cases] except the wick, which makes charcoal [when extinguished]. ‏‏ו. ‏עַל שָׁלֹשׁ עֲבֵרוֹת נָשִׁים מֵתוֹת בִשְׁעַת לֵדָתָן עַל שֶׁאֵינָן זְהִירוֹת בַּנִּדָה וּבַחַלָּה וּבְהַדְלָקַת ‏הַנֵּר‏.‏ 6. Al shalosh aveirot nashim meitot vish’at leidatan al she’einan zəhirot banidah uvaḥalah uvhadlaqat haneir. 6. For three transgressions women die during childbirth: For not being strict about menstruation laws, and about ḥallah offerings, and about lighting the [Shabbat] lamp.[1] [1] This translation reflects the bare meaning of the original. Obviously, the ability to give birth to children does not actually correlate tidily with gender. ז. שְׁלֹשָׁה דְבָרִים צָרִיךְ אָדָם לוֹמַר בְּתוֹךְ בֵּיתוֹ עֶֽרֶב שַׁבָּת עִם חֲשֵׁכָה. עִשַּׂרְתֶּם. עֵרַבְתֶּם. הַדְלִֽיקוּ אֶת הַנֶּר. סָפֵק חֲשֵׁכָה סָפֵק אֵין חֲשֵׁכָה אֵין מְעַשְּׂרִין אֶת הַוַּדַּאי וְאֵין מַטְבִִּילִין אֶת הַכֵּלִים וְאֵין מַדְלִיקִין אֶת הַנֵּרוֹת אֲבָל מְעַשְּׂרִין אֶת הַדְּמַאי וּמְעָרְבִין וְטוֹמְנִין אֶת הַחַמִּין׃ 7. Shəloshah dəvarim tzarikh adam lomar bətokh beito érev Shabat im ḥasheikhah. Isartem. Eiravtem. Hadlíqu et haneir. Safeiq ḥasheikhah safeiq ein ḥasheikhah ein mə’asərin et havadai və’ein matbilin et hakeilim və’ein madliqin et haneirot aval mə’asərin et hadəmai um’arəvin vətomənin et haḥamin. 7. Three things a person must say in his house [on] the evening of Shabbat just before nightfall: [1)] Have you tithed? [2)] Have you set up the eiruv? [3) If so,] light the lamp [for Shabbat. If there is] doubt about [whether it is] nightfall [and] doubt about [whether it is] not nightfall, one may not tithe definitely untithed produce and one may not immerse [ritually impure] vessels [to purify them] and one may not kindle the lamps [for Shabbat,] but one may tithe doubtfully tithed produce, and one may set up an eiruv, and one may insulate hot water [to use on Shabbat]. (from Tractate Shabbat 12a) ‏תַּנְיָא חֲנַנְיָא אוֹמֵר׃ חַיָּיב אָדָם לְמַשְׁמֵשׁ בְּבִגְדוֹ עֶֽרֶב שַׁבָּת עִם חֲשֵׁכָה. אָמַר רַבִּי יוֹסֵף׃ הִלְכְתָא ‏רַבָּתִי לְשַׁבָּת.‏ Tanya Ḥananya omeir: Ḥayav adam ləmashmeish bəvigdo érev Shabat im ḥasheikhah. Amar Rabi Yoseif: Hilkhəta rabati ləShabat. It is taught that Ḥananya says: A person should check his clothing [on] the evening of Shabbat at nightfall [for forgotten objects that may not be carried on Shabbat]. Rabbi Yoseif said: [This is] an important halakhah for Shabbat! (from Tractate Bərakhot 64a) אָמַר רַבִּי אֶלְעָזָר אָמַר רַבִּי חֲנִינָא׃ תַּלְמִידֵי חֲכָמִים מַרְבִּים שָׁלוֹם בָּעוֹלָם שֶׁנֶּאֱמַר׃ וְכׇל בָּנַֽיִךְ לִמּוּדֵי ה׳ וְרַב שְׁלוֹם בָּנָֽיִךְ. אַל תִּקְרֵי בָּנָֽיִךְ אֶלָּא בּוֹנָֽיִךְ. שָׁלוֹם רָב לְאֹהֲבֵי תוֹרָתֶֽךָ וְאֶין לָֽמוֹ מִכְשׁוֹל. יְהִי שָׁלוֹם בְּחֵילֵךְ שַׁלְוָה בְּאַרְמְנוֹתָֽיִךְ. לְמַֽעַן אַחַי וְרֵעָי אֲדַבְּרָה נָּא שָׁלוֹם בָּךְ‏.‏ לְמַֽעַן בֵּית ה׳ אֱלֹהֵֽינוּ אֲבַקְשָׁה טוֹב לָךְ. ה׳ עֹז לְעַמּוֹ יִתֵּן ה׳ יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם.‏ Amar Rabi El’azar amar Rabi Ḥanina: Talmidei ḥakhamim marbim shalom ba’olam shene’emar: Vəkhol banáyikh limudei HASHEIM vərav shəlom banáyikh. Al tiqrei banáyikh ela bonáyikh. Shalom rav lə’ohavei Toratékha və’ein lámo mikhshol. Yəhi shalom bəḥeileikh shalvah bə’armənotáyikh. Ləmá’an aḥai vərei’ai adabərah na shalom bakh. Ləmá’an beit HASHEIM Elohéinu avaqshah tov lakh. HASHEIM oz lə’amo yitein HASHEIM yəvareikh et amo vashalom. Rabbi El’azar said Rabbi Ḥanina said: The rabbis’ students increase peace in the world, as it is said: “And all your children will be taught about THE NAME, and great will be the peace of your children” (Yəshayáhu 54:13). Don’t read “banáyikh”, “your children”, but “bonáyikh”, “your builders”. [The Gemara adds several additional verses about peace:] “Your Torah’s lovers shall have abundant peace, and there shall be no stumbling block for them” (Psalm 119:165). “May there be peace in your holds, ease in your estates. For the sake of my brothers and friends, let me pray for peace for you. For the sake of the house of THE NAME, our God, let me demand the Good for you” (Psalm 122:7–9). “THE NAME will give His people strength; THE NAME will bless His people with peace” (Psalm 29:11). If praying with a minyan, continue with Qadish dəRabanun (line 1,905). If praying without a minyan, continue with the evening service (line 2,073). An Alternative Central Prayer This set of reflective meditations may be used in lieu of haTəfilah in any service. 1. Lineage None of us are born into a slate-blank world. From the built environment we physically inhabit and the hierarchies that dole out power to the histories that came before us and the societal concepts we use to make sense of our experiences, our lives are shaped, albeit not determined, by the lives of those who have come before us. Their choices constrain our choices. Their choices open up choices for us that they never had. We will do the same for those who come after us, whether or not we have children of our own. The world is flux, and we alter its flow even as it alters us. Who paved the road you travel now? Whose names do you know? Whose do you not know? Who do you turn to as positive models — people you would like to reshape yourself to be more like — and who as negative models — people you would like to reshape yourself to be less like? Who do you owe the possibilities of your life to? What possible lives will your life make possible in turn? 2. Cycles On Earth, the seasons come and go, and in our lives, the wheels of fortune spin. We may have moments of dizzying, glorious highs, but they are often paired with crushing, frigid lows. When we are pinned at the nadir of the abyss, the gloom can seem eternal, but the sun comes back, the ice thaws. Timid spring winds twine around fresh branches again. And when we blaze forth in glory, we savor it the more for knowing its briefness. How do you store your joy when it comes? What revives you when you are like unto the dead? How do you eke out the will to press on in a barren time? What reminds you of full harvests when fallow years arrive? 3. Sanctity To be holy is to be set aside as special. To be holy is to be attended to with care and reverence. To be holy is to be of heightened concern, of great regard, of intense devotion. Our attentions make things holy. What do you hold sacrosanct? What is so dear to you as to be inviolable? What do you value, what will you protect, what will you fight to defend? 4. Time This moment — now, very now — has never been before in all the history of the whole entire Universe. You are experiencing the first instant it has ever happened. And it is over now; it will never be again. How much of this moment can you take in before it is whisked away forever into the past? You are somewhere in space; you are somewhen in time. You have come to this moment with sacred intentions. What makes this moment special? Why this moment and not some other? Can you, for a moment, become a being of time instead of space? Can you attune yourself to the passage of time, feel its subtle, flickering rhythm, its irregular, quickening pulse? What is to be done with time? How will you spend the few precious moments you have on Earth? 5. Dependence The world is large and full of needs. A human life is short, and one person can only do so much. The world is small and densely interconnected. A human life is long, and one person can need many things and help many others meet their needs across the years. Where do you fit in this web of interdependence? Who supports you, and who do you support? Are you offering all you can sustainably give? Are you accepting all you deserve to receive? Are you treating yourself as worth less — as less human — than every other person in this societal network? How dare you. Are you treating yourself as worth more than every other person you share this world with? How dare you. How are you connecting with others tackling different aspects of the great collective Work of repairing the world? Many of the changes needed are societal, not individual, but what is a society if not many individuals each acting according to their will? 6. Thanks Name one good thing in your life. Can you name three? Five? Seven? Do you know who or what is responsible for them? Do you know where you would direct your thanks? “It could be worse” is often used to dismiss legitimate complaints, but it could, truly, so frequently be so much worse. We can acknowledge that even as we hold out for things to be so much better. How many goodnesses can you name? 7. Peace Where is there strife in your life? In your community? In the whole wide width of the world that you know? Where do you need peace? Where can you bring peace? Even if you do not know the path to get there, can you imagine a life of peace? A community of peace? A world of peace? Can you imagine it so vividly it feels real to you? Not a dream, but an inevitability? What claims of Justice must be met before that peace can be real? Can you meet any of them? Can you help? Continue with the pertinent private prayer after haTəfilah in the Friday Evening (line 3,279), Festival (line 7,569), Saturday Morning (line 15,334), Hoshana Rabah Morning (line 21,194), Musaf (Shabbat: line 18,924) (Festival: line 26,080), or Afternoon (line 29,514) service. Traditional Morning Service Study Passages Traditionally, passages about sacrificial offerings were studied in lieu of actually performing the sacrificial offerings. As with other parts of the morning service, different communities have different traditions concerning which of the following passages to study on which occasions. The basin (Shəmot 30:17–21): וַיְדַבֵּר ה׳ אֶל־מֹשֶׁה לֵּאמֹר׃ וְעָשִֽׂיתָ כִּיּוֹר נְחֹֽשֶׁת וְכַנּוֹ נְחֹֽשֶׁת לְרׇחְצָה וְנָתַתָּ אֹתוֹ בֵּין־אֹֽהֶל מוֹעֵד וּבֵין הַמִּזְבֵּֽחַ וְנָתַתָּ שָׁמָּה מַֽיִם׃ וְרַחֲצוּ אַהֲרֹן וּבָנָיו מִמֶּֽנּוּ אֶת־יְדֵיהֶם וְאֶת־רַגְלֵיהֶם׃ בְּבֹאָם אֶל־אֹֽהֶל מוֹעֵד יִרְחֲצוּ־מַֽיִם וְלֹא יָמֻֽתוּ אוֹ בְגִשְׁתָּם אֶל־הַמִּזְבֵּֽחַ לְשָׁרֵת לְהַקְטִיר אִשֶּׁה לה׳׃ וְרַחֲצוּ יְדֵיהֶם וְרַגְלֵיהֶם וְלֹא יָמֻֽתוּ וְהָיְתָה לָהֶם חׇק־עוֹלָם לוֹ וּלְזַרְעוֹ לְדֹרֹתָם׃ Vaydabeir HASHEIM el Mosheh leimor. Və’asíta kiyor nəḥóshet vəkhano nəḥóshet ləroḥtzah vənatata oto bein óhel mo’eid uvein hamizbéi’aḥ vənatata shamah máyim. Vəraḥatzu Aharon uvanav miménu et yədeihem və’et ragleihem. Bəvo’am el óhel mo’eid yirḥatzu máyim vəlo yamútu o vəgishtam el hamizbéi’aḥ ləshareit ləhaqtir isheh ləHASHEIM. Vəraḥatzu yədeihem vəragleihem vəlo yamútu vəhayətah lahem ḥoq olam lo ulzar’o lədorotam. [17] And THE NAME spoke to Moses, saying: [18] “And you will make a basin of copper and its stand of copper for washing, and set it between the Tent of Meeting and the altar, and you will put water in it. [19] And they will wash — Aharon and his sons — from it, their hands and their feet. [20] When they come into the Tent of Meeting, they will wash with water and not die. Or when they approach the altar to minister, to turn to smoke a fire-offering to THE NAME, [21] then they will wash their hands and their feet and not die. And it will be for them an eternal law, for him and for his seed for their generations.” The ashes (Vayiqra 6:1–6): וַיְדָבֵּר ה׳ אֶל־מֹשֶׁה לֵּאמֹר׃ צַו אֶת־אַהֲרֹן וְאֶת־בָּנָיו לֵיאמֹר זֹאת תּוֹרַת הָעוֹלָם הִוא הָעֹלָם עַל מוֹקְדָה עַל־הַמִּזְבֵּֽחַ כׇּל־הַלַּֽיְלָה עַד־הַבֹּֽקֶר וְאֵשׁ הַמִּזְבֵּֽחַ תּוּקַד בֹּא׃ וְלָבַשׁ הַכֹּהֵן מִדּוֹ בַד וּמִכְנְסֵי־בַד יִלְבַּשׁ עַל־בְּשָׂרוֹ וְהֵרִים אֶת־הַדֶּֽשֶׁן אֲשֶׁר תֹּאכַל הָאֵשׁ אֶת־הָעֹלָה אֶל־הַמִּזְבֵּֽחַ וְשָׂמוֹ אֵֽצֶל הַמִּזְבֵּֽחַ׃ וּפָשַׁט אֶת־בְּגָדָיו וְלָבַשׁ בְּגָדִים אֲחֵרִים וְהוֹצִיא אֶת־הַדֶּֽשֶׁן אֶל־מִחוּץ לַמַּחֲנֶה אֶל־מָקוֹם טָהוֹר׃ וְהָאֵשׁ עַל־הַמִּזְבֵּֽחַ תּוּקַד־בּוֹ לֹא תִכְבֶּה וּבִעֵר עָלֶֽיהָ הַכֹּהֵן עֵצִים בַּבֹּֽקֶר בַּבֹּֽקֶר וְעָרַךְ עָלֶֽיהָ הָעֹלָם וְהִקְטִיר עָלֶֽיהָ חֶלְבֵי הַשְּׁלָמִים׃ אֵשׁ תָּמִיד תּוּקַד עַל־הַמִּזְבֵּֽחַ לֹא תִכְבֶּה׃ Vaydabeir HASHEIM el Mosheh leimor. Tzav et Aharon və’et banav leimor zot torat ha’olam hi ha’olam al moqədah al hamizbéi’aḥ kol haláilah ad habóqer və’eish hamizbéi’aḥ tuqad bo. Vəlavash hakohein mido var umikhnəsei vad yilbash al bəsaro vəheirim et hadéshen asher tokhal ha’eish et ha’olah el hamizbéi’aḥ vəsamo éitzel hamizbéi’aḥ. Ufashat et bəgadav vəlavash bəgadim aḥeirim vəhotzi et hadéshen el miḥutz lamaḥaneh el maqom tahor. Vəha’eish al hamizbéi’aḥ tuqad bo lo tikhbeh uvi’eir aléiha hakohein eitzim babóqer babóker və’arakh aléiha ha’olam vəhiqtir aléiha ḥelvei hashəlamim. Eish tamid tuqad al hamizbéi’aḥ lo tikhbeh. [1] And THE NAME spoke to Mosheh, saying: [2] “Command Aharon and his sons, saying: ‘This is the law of the burnt offering: It, the burnt offering, stays on the hearth, on the altar, all night until morning, and the fire of the altar will be kept burning on it. [3] And the priest will put on his linen robe — and linen undergarments he’ll put on over his flesh — and he will lift the fat-ashes to which the fire will eat away the burnt offering on the altar, and he will put them beside the altar. [4] And he will take off his clothes and put on other clothes and carry out the fat-ashes outside the camp to a ritually pure place. [5] And the fire on the altar will be kept burning on it — it will not go out! — and he, the priest, will kindle sticks on it every morning, and he will arrange the burnt offering on it and on it turn the fat of the peace offering to smoke. [6] A fire will always be kept burning on the altar, it will not go out!’” The daily offering (BəMidbar 28:1–6): וַיְדַבֵּר ה׳ אֶל־מֹשֶׁה לֵּאמֹר׃ צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קׇרבָּנִי לַחְמִי לְאִשַּׁי רֵֽיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃ וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִֽיבוּ לה׳ כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַֽיִם לַיּוֹם עֹלָה תָמִיד׃ אֶת־הַכֶּֽבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּֽקֶר וְאֵת הַכֶּֽבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּֽיִם׃ וַעֲשִׂירִית הָאֵיפָה סֹֽלֶת לְמִנְחָה בְּלוּלָה בְּשֶֽׁמֶן כָּתִית רְבִיעִת הַהִין׃ עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי לְרֵֽיחַ נִיחֹֽחַ אִשֶּׁה לה׳׃ Vaydabeir HASHEIM el Mosheh leimor. Tzav et bənei Yisra’eil və’amarta aleihem et qorbani laḥmi lə’ishai réi’aḥ niḥoḥi tishməru ləhaqriv li bəmo’ado. Və’amarta lahem zeh ha’isheh asher taqrívu ləHASHEIM kəvasim bənei shanah təmimim shənáyim layom olah tamid. Et hakéves eḥad ta’aseh vavóqer və’eit hakéves hasheini ta’aseh bein ha’arbáyim va’asirit ha’eifah sólet ləminḥah bəlulah bəshémen katit rəvi’it hahin. Olat tamid ha’asuyah bəHar Sinai ləréi’aḥ niḥó’aḥ isheh ləHASHEIM. [1] And THE NAME spoke to Mosheh, saying: [2] “Command the chilrden of Yisra’eil and tell them: ‘My offerings, My food, My soothing odor of fire offerings — you will take care to present them to me at their times.’ [3] And you will tell them: ‘This is the fire offering that you will present to THE NAME: Two unblemished yearling lambs daily, a perpetual burnt offering, [4] the one lamb you will offer in the morning and the second lamb you will offer at twilight. [5] And a tenth of an eifah of fine flour will be the meal offering, mixed with a quarter hin of beaten oil: [6] a perpetual burnt offering ordained at Mount Sinai for a soothing odor of a fire offering to THE NAME.’” יְהִי רָצוֹן מִלְּפָנֶֽיךֶ יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ שֶׁתְּהֵא אֲמִירָה זוּ חֲשׁוּבָה וּמְקֻבֶּֽלֶת וּמְרֻצָּה לְפָנֶֽיךֶ כְּאִלּוּ הִקְרַֽבְנוּ קׇרְבַּן הַתָּמִיד בְּמוֹעֲדוֹ וּבִמְקוֹמוֹ וּכְהִלְכַתוֹ׃ Yəhi ratzon miləfanéikhe HAMAQOR Elohéinu vEilohei ivoléinu shetəhei amirah zu ḥashuvah umqubélet umrutzah ləfanéikhe kə’ilu hiqrávnu qorban hatamid bəmo’ado uvimqomo ukh’hilkhato. May it be Your will, THE SOURCE, our God and God of our forebears, that this passage be deemed and welcomed and accepted before You as if we had presented the daily offering in its time and in its place and according to its laws. The incense: אַתֶּה הֶא יהוה אֱלֹהֵֽינוּ שֶׁהִקְטִֽירוּ אֲבוֹלֵֽינוּ לְפָנֶֽיךֶ אֶת קְטֺֽרֶת הַסַּמִּים בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ הָיָה קַיָּם׃ כַּאֲשֶׁר צִוִּֽיתֶ אוֹתָל עַל יַד מֹשֶׁה נְבִיאֶֽךֶ כַּכָּתוּב בְּתוֹרָתֶֽךֶ׃ Ateh he HAMAQOR Elohéinu shehiqtíru avoléinu ləfanéikhe et qətóret hasamim bizman shebeit hamiqdash hayah qayam. Ka’asher tzivíte otal al yad Mosheh nəvi’ékhe kakatuv bəToratékhe. You are Voi, THE SOURCE, our God, to Whom our forebears offered incense — fragrant incense — in the time when the Temple was still standing. As You commanded them, by the hand of Mosheh, Your prophet, as it is written in Your Torah: וַיֹּֽמֶר ה׳ אֶל־מֹשֶׁה קַח־לְךָ סַמִּים נָטָף וּשְׁחֵֽלֶת וְחֶלְבְּנָה סַמִּים וּלְבֹנָה זַכָּה בַּד בְּבַד יִהְיֶה׃ וְעָשִֽׂיתָ אֹתָהּ קְטֹֽרֶת רֹֽקַח מַעֲשֵׂה רוֹקֵֽחַ מְמֻלָּח טָהוֹר קֹֽדֶשׁ׃ וְשָׁחַקְתָּ מִמֶּֽנָּה הָדֵק וְנָתַתָּה מִמֶּֽנָּה לִפְנֵי הָעֵדֻת בְּאֹהֵל מוֹעֵד אֲשֶׁר אִוָּעֵד לְךָ שָֽׁמָּה קֹֽדֶשׁ קׇדָשִׁים תִּהְיֶה לָכֶם׃ Vayómer HASHEIM el Mosheh qaḥ ləkha samim nataf ushḥéilet vəḥelbənah samim ulvonah zakah bad əvad yihyeh. Və’asíta otah qətóret róqaḥ ma’aseih roqéi’aḥ məmulaḥ tahor qódesh. Vəshaḥaqta miménah hareiq vənatatah miménah lifnei ha’eidut bə’oheil mo’eid asher iva’eid ləkha shámah qódesh qodashim tihyeh lakhem. [34] And THE NAME said to Mosheh: “Take spices — stacte and onycha and galbanum — spices and pure frankincence, (an equal part to an equal part each will be), [35] and make them incence, a spice-blend (the work of a spice blender), salted, pure, holy. [36] Grind some of it to powder and put some of it before the Pact in the Tent of Meeting, there whre I will meet you. Holy of Holies will it be to you.” (Shəmot 30:34–36) וְנֶאֱמַר וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹֽרֶת סַמִּים בַּבֹּֽקֶר בַּבֹּֽקֶר בְּהֵיטִיבוֹ אֶת־הַנֵּרֹת יַקְטִירֶֽנָה׃ וּבְהַעֲלֹת אַהֲרֹן אֶת־הַנֵּרֹת בֵּין הָעֲרְבַּֽיִם יַקְטִירֶֽנָה קְטֹֽרֶת תָּמִיד לִפְנֵי ה׳ לְדֹרֹתֵיכֶם׃ Vəne’emar vəhiqtir alav Aharon qətóret samim babóqer babóqer bəheitivo et haneirot yaqtirénah. Uvha’alot Aharon et haneirot bein ha’arbáyim yaqtirénah qətóret tamid lifnei HASHEIM lədoroteikhem. And it is said: [7] “And Aharon shall offer incense on it, fragrant incense, every morning, when he sets the lamps right, he shall offer it, the incense. [8] And when Aharon goes up to the lamps at twilight, he shall offer it, the incense, a perpetual incense before THE NAME thruout your generations.” (Shəmot 30:7–8) תָּנוּ רַבָּנָן פִּטּוּם הַקְּטֹֽרֶת כֵּיצַד שְׁלֹשׁ מֵאוֹד וְשִׁשִּׁים וּשְׁמוֹנָה מָנִים הָיוּ בָהּ׃ שְׁלֹשׁ מֵאוֹד וְשִׁשִּׁים וַחֲמִשָּׁה כְּמִנְיַן יְמוֹת הַחַמָּה מָנֶה לְכׇל יוֹם פְּרָס בְּשַׁחֲרִית וּפְרָס בֵּין הָעַרְבָּֽיִם וּשְׁלֹשָׁה מָנִים יְתֵרִים שֶׁמֵּהֶם מַכְנִיס כֹּהֵן גָּדוֹל מְלֹא חׇפְנָיו בְּיוֹם הַכִּפּוּרִים וּמַחֲזִירָן לְמַכְתֶּֽשֶׁת בְּעֶֽרֶב יוֹם הַכִּפּוּרִים וְשׁוֹחֲקָן יָפֶה יָפֶה כְּדֵי שֶׁתְּהֵא דַקָּה מִן הַדַּקָּה וְאַחַד עָשָׂר סַמָּנִים הָיוּ בָהּ וְאֵלּוּ הֵן הַצֳּרִי וְהַצִּפֹּֽרֶן וְהַחֶלְבְּנָה וְהַלְּבוֹנָה מִשְׁקַל שִׁבְעִים שִׁבְעִים מָנֶה מֹר וּקְצִיעָה שִׁבֹּֽלֶת נֵרְדְּ וְכַרְכֹּם מִשְׁקַל שִׁשָּׁה עָשָׂר שִׁשָּׁה עָשָׂר מָנֶה הַקֹּשְׁטְ שְׁנֵים עָשָׂר קִלּוּפָה שְׁלֹשָׁה קִנָּמוֹן תִּשְׁעָה בֹּרִית כַּרְשִׁינָה תִּשְׁעָה קַבִּין יֵין קַפְרִיסִין סְאִין תְּלָת וְקַבִּין תְּלָתָא וְאִם לֹא מָצָה יֵין קַפְרִיסִין מֵבִיא חֲמַר חִוַּרְיָן עַתִּיק׃ מֶֽלַח סְדוֹמִית רֹֽבַע מַעֲלֶה עָשָׁן כׇּל שֶׁהוּא׃ רַבִּי נָתָן הַבַּבְלִי אוֹמֵר אַף כִּפַּת הַיַּרְדֵּן כׇּל שֶׁהוּא וְאִם נָתַן בָּהּ דְּבַשׁ פְּסָלָהּ וְאִם חִסַּר אֶחָד מִכׇּל סַמָּנֶֽיהָ חַיָּב מִיתָה׃ רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר הַצֳּרִי אֵינוֹ אֶלָּה שְׂרָף הַנּוֹטֵף מֵעֲצֵי הַקְּטָף בֹּרִית כַּרְשִׁינָה שֶׁשָּׁפִין בָּהּ אֶת הַצִּפֹּֽרֶן כְּדֵי שֶׁתְּהֵא נָאָה יֵין קַפְרִיסִין שֶׁשּׁוֹרִין בּוֹ אֶת הַצִּפֹּֽרֶן כְּדֵי שֶׁתְּהֵא עַזָּה וַהֲלֹא מֵי רַגְלַֽיִם יָפִין לָהּ אָלָּא שֶׁאֵין מַכְנִיסִין מֵי רַגְלַֽיִם בַּמִּקְדָּשׁ מִפְּנֵי הַכָּבוֹד׃ תַּנְיָא רַבִּי נָתָן אוֹמֵר כְּשֶׁהוּא שׁוֹחֵק אוֹמֵר הָדֵק הֵיטֵב הֵיטֵב הָדֵק מִפְּנֵי שֶׁהַקּוֹל יָפֶה לַבְּשָׂמִים׃ פִּטְּמָהּ לַחֲצָאִין כְּשֵׁרָה לִשְׁלִישׁ וְלִרְבִּֽיעַ לֹא שָׁמַֽעְנוּ׃ אָמַר רַבִּי יְהוּדָה זֶה הַכְּלָל אִם כְּמִדָּתָהּ כְּשֵׁרָה לַחֲצָאִין וְאִם חִסַּר אֶחָד מִכׇּל סַמָּנֶֽיהָ חַיָּב מִיתָה׃ Tanu rabanan pitum haqətóret keitzad shəlosh mei’od vəshishim ushmonah manim hayu vah. Shəlosh mei’od vəshishim vaḥamishah kəminyan yəmot haḥamah maneh ləkhol yom pəras bəshaḥarit ufras bein ha’arbáyim ushloshah manim yəteirim shemeihem bakhnis kohein gadol məlo ḥofnav bəYom haKipurim umaḥaziran ləmakhtéshet bə’érev Yom haKipurim vəshoḥaqan yafeh yafeh kədei shetəhei daqah min hadaqah və’aḥad asar samanim hayu vah və’eilu hein hatzori vəhatzipóren vəhaḥelbənah vəhaləvonah mishqal shiv’im shiv’im maneh mor uqtzi’ah shibólet neird vəkharkom mishqal shishah asar shishah asar maneh haqosht shəneim asar qilufah shəloshah qinamon tish’ah borit karshinah tish’ah qabin yein qalrisin sə’in təlat vəqabin təlata və’im lo matzah yein qafrisin mevi ḥamar ḥivaryan atiq. Mélaḥ Sədomit rova ma’aleh ashan kol shehu. Rabi Natan haBavli omeir af kipat haYardein kol shehu və’im natan bah d’vash pəsalah və’im ḥisar eḥad mikol samanéiha ḥayav mitah. Raban Shim’on ben Gamli’eil omeir hatzori eino elah səraf hanoteif mei’atzei haqətaf borit karshinah sheshafin bah et hatzipóren kədei shetəhei na’ah yein qafrisin sheshorin bo et hatzipóren kədei shetəhei azah vahalo mei ragláyim yafin lah ala she’ein makhnisin bei ragláyim bamiqdash mipənei hakavod. Tanya Rabi Natan omeir kəshehu shoḥeiq omeir hadeiq heiteiv heiteiv hadeiq mipənei shehaqol yafeh labəsamim. Pitəmah laḥatza’in kəsheirah lishlish vəlirbí’a lo shamánu. Amar Rabi Yəhudah zeh hakəlal im kəmidatah kəsheirah laḥatza’in və’im ḥisar eḥad mikol samanéiha ḥayav mitah. The rabbis taught: Manufacturing the incense, how [was it done]? Three hundred and sixty eight manehs were in it: three hundred and sixty five for the count of days of the solar [year] — a maneh for every day (half [used] in the morning and half at twilight) — and three additional manehs from which the High Priest drew up his handfulls on Yom Kippur (and he puts them back in the mortar on the eve of Yom Kippur and grinds them well and truly so that they would be finer than fine). And eleven spices there were in it, and they were these: resin and onycha and galbanum and frankincense — each weighing seventy manehs; myrrh and cassia, spike-nard and saffron — each weighing sixteen manehs; costus — twelve [manehs]; bark — three [manehs]; cinnamon — nine; karshinah lye — nine qavs; caper wine — three sə’ahs and three qavs (and if one can’t find caper wine, one brings old white wine); salt of Sədom — a quarter [qav]; smoke-raiser — a minimal amount. Rabbi Natan, the Babylonian, says: Also, Jordanian amber — a minimal amount. And if one put honey in it, one disqualified it. And if one omitted [even] one of all its spices, one is subject to the death penalty. Raban Shim’on ben Gamli’eil comments: “Resin” is nothing other than the sap that drips from basalm trees. Karshinah lye: They rub the onycha in it so that it would be beautiful. Caper wine: They steep the onycha in it so that it would be intense. And altho urine is suitable for this, they don’t bring urine into the Temple because of the honor [due to it]. It was taught: Rabbi Natan says: While grinding it, one says, “Crush well! Well crush!” because this chant is good for the spices. [If] one compounded it in half [batches], it is permitted; in third [batches] and in quarter [batches, however,] we have not heard [whether it is permitted]. Rabbi Yəhudah said: This is the general rule: If [compounded] in its [proper] ratio, it is kosher in half [batches], and if one omitted [even] one of all its spices, one is subject to the death penalty. (Karitot 6a) תַּנְיָא בַּר קַפָּרָא אוֹמֵר אַחַת לְשִׁשִּׁים אוֹ לְשִׁבְעִים שָׁנָה הָיְתָה בָאָה שֶׁל שִׁירַֽיִם לַחֲצָאִין׃ וְעוֹד תָּנֵי בַּר קַפָּרָא אִלּוּ הָיָה נוֹתֵן בָּהּ קוֹרְטוֹב שֶׁל דְּבַשׁ אֵין אָדָם יָכוֹל לַעֲמֹד מִפְּנֵי רֵיחָהּ וְלָמָה אֵין מְעָרְבִין בָּהּ דְּבַשׁ מִפְּנֵי שֶׁהַתּוֹרָה אָמְרָה׃ כִּי כׇל שְׂאֹר וְכׇל דְּבַשׁ לֹא תַקְטִֽירוּ מִמֶּֽנּוּ אִשֶּׁה לה׳׃ Tanya bar Qapara omeir aḥat ləshishim o ləshiv’im shanah hayətah va’ah shel shiráyim laḥatza’in. Və’od tanei bar Qapara ilu hayah notein bah qorətov shel dəvash ein adam yakhol la’amod mipənei reiḥah vəlamah ein mə’arəvin bah dəvash mipənei shehaTorah amərah. Ki khol shə’or vəkhol dəvash lo taqtíru miménu isheh ləHASHEIM. It was taught that bar Qapara says: Once in sixty or seventy years, it came to be that the dregs were half [of a batch]. And additionally, bar Qapara taught: If a drop of honey [were added] to it, no human would be able to resist its smell. Why didn’t they mix honey into it? Because the Torah says [in Vayiqra 2:11]: “For any leaven and any honey you will not offer as incense as part of a fire offering to THE NAME.” (Palestinian Talmud, Yoma 4:5) [NOTE: The above passages are included as they appear in the traditional Ashkenazi prayerbook. They differ somewhat from how these passages appear in current editions of the Talmud.] The following three lines are each prayed three times. יהוה צְבָאוֹת עִמָּֽנוּ מִשְׂגָּב־לָֽנוּ אֱלֹהֵי יַעֲקֹב סֶֽלָה׃ HAMAQOR tzəva’ot imánu misgav lánu Elohei Ya’aqov sélah. THE multitudinous SOURCE is with us! Our refuge is Ya’aqov’s God — selah! (Psalm 46:8) יהוה צְבָאוֹת אַשְׁרֵי אָדָם בֹּטַֽחַה בָךְ׃ HAMAQOR tzəva’ot ashrei adam botáḥah vakh. Multitudinous SOURCE! Happy the human who trusts in You. (Psalm 84:13) יהוה הוֹשִֽׁיעֶה הָרֽוּחַ יַעֲנֹֽנוּ בְיוֹם־קׇרְאֵֽנוּ׃ HAMAQOR hoshí’eh harú’aḥ ya’anónu vəyom qor’éinu. SOURCE, liberate! The Breath will answer us on the day we pray out. (Psalm 20:10) אַתֶּה סֵֽתֶר לִי מִצַּר תִּצְּרֹֽנִי נִסֵּי פַלֵּט תְּסוֹבְבֹֽנִי סֶֽלָה׃ Ateh séiter li mitzar titzəróni nisei faleit təsovəvóni sélah. You are my shelter; from distress You’ll keep me. With the signs of deliverance You’ll surround me — selah! וְעָרְבָה לַיהוה מִנְחַת יְהוּדָה וִירוּשָׁלָֽ͏ִם כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמֹנִיֹּת׃ Və’arəvah lAMAQOR minḥat Yəhudah vIrushaláyim kimei olam ukhshanim qadmoniyot. And plesent to THE SOURCE will be the offering of Yəhudah and Yərushaláyim, as in days of old, as in years of antiquity. (Mal’akhi 3:4) The priestly functions: אַבָּיֵי הֲוָה מְסַדֵּר סֵֽדֶר מַעֲרָכָה מִשְּׁמָא דִּגְמָרָא וְאַלִּיבָּא דְּאַבָּא שָׁאוּל׃ מַעֲרָכָה גְדוֹלָה קוֹדֶֽמֶת לְמַעֲרָכָה שְׁנִיָּה שֶׁל קְטֹֽרֶת וּמַעֲרָכָה שְׁנִיָּה שֶׁל קְטֹֽרֶת קוֹדֶֽמֶת לְסִדּוּר שְׁנֵי גִזְרֵי עֵצִים וְסִדּוּר שְׁנֵי גִזְרֵי עֵצִים קוֹדֵם לְדִשּׁוּן מִזְבֵּֽחַ הַפְּנִימִי וְדִשּׁוּן מִזְבֵּֽחַ הַפְּנִימִי קוֹדֵם לַהֲטָבַת חָמֵשׁ נֵרוֹת וַהֲטָבַת חָמֵשׁ נֵרוֹת קוֹדֶֽמֶת לְדַם הַתָּמִיד וְדַם הַתָּמִיד קוֹדֵם לַהֲטָבַת שְׁתֵּי נֵרוֹת וַהֲטָבַת שְׁתֵּי נֵרוֹת קוֹדֶֽמֶת לִקְטֹֽרֶת וּקְטֹֽרֶת קוֹדֶֽמֶת לְאֵבָרִים וְאֵבָרִים לְמִנְחָה וּמִנְחָה לַחֲבִתִּין וַחֲבִתִּין לִנְסָכִין וּנְסָכִין לְמוּסָפִין וּמוּסָפִין לְבָזִיכִין וּבָזִיכִין קוֹדְמִין לְתּמִיד שֶׁל בֵּין הָעַרְבַּֽיִם׃ שֶׁנֶּאֱמַר וְעָרַךְ עָלֶֽיהָ הָעֹלָה וְהִקְטִיר עָלֶֽיהָ חֶלְבֵי הַשְּׁלָמִים׃ עָלֶֽיהָ הַשְׁלֵם כׇּל הַקׇּרְבָּנוֹת כֻּלָּם׃ Abayei havah məsadeir séider ma’arakhah mishəma digmara və’aliba d’Aba Sha’ul. Ma’arakhah gədolah qodémet ləma’arakhah shəniyah shel qətóret uma’arakhah shəniyah shel qətóret qodémet ləsidur shənei gizrei eitzim vəsidur shənei gizrei eitzim qodeim lədishun mizbéi’aḥ hapənimi vədishun mizbéi’aḥ hapənimi qodeim lahatavat ḥameish neirot vahatavat ḥameish neirot qodémet lədam hatamid vədam hatamid qodeim lahatavat shətei neirot vahatavat shətei neirot qodémet liqtóret uqtóret qodémet lə’eivarim və’eivarim ləminḥah uminḥah laḥavitin vaḥavitin linsakhin unsakhin ləmusafin umusafin ləvazikhin uvazikhin qodəmin lətamid shel bein ha’arbáyim. Shene’emar və’arakh aléiha ha’olah vəhiqtir aléiha ḥelvei hashəlamim. Aléiha hashleim kol haqorbanot kulam. Abayei was ordering the order of the arrangement [of Temple services] according to tradition and the opinion of Aba Sha’ul: The great arrangement [of wood] precedes the second arrangement [of wood] for the incense, and the second arrangement [of wood] for the incense precedes the ordering of the two logs of wood, and the ordering of the two logs of wood precedes removing ashes from the inner altar, and remoning ashes from the inner altar precedes the preparation of the five lamps, and the preparation of the five lamps precedes the the blood of the daily offering, and the blood of the daily offering comes before the preparation of the two [remaining] lamps, and the cleaning of the two [remaining] lamps precedes the incense, and the incense precedes the limbs, and the limbs the meal-offering, and the meal offering the flatcakes, and the flatcakes the libation offerings, and the libation offerings the additional offerings, and the additional offerings the censers, and the censers precede the daily offering of the afternoon. As it is said: “And he will arrange on it the burnt offering and burn on it the fat of the peace offering” (Vayiqra 6:5). “On it” [means]: Complete all the offerings, all of them, [on — ie after — the morning offering]. (Yoma 33a) אָנָּא בְּכֹֽחַ גְּדֻלַּת יְמִינְךֶ תַּתִּֽירֶה צְרוּרָה׃ קַבְּלֶה רֽוּחַ עַמְּךֶ שַׂגְּבֹֽנוּ טַהֲרֹֽנוּ נִשֵּֽׂאַה׃ נָא גִבּוֹרֶה דּוֹרְשׁוֹל יִחוּדְךֶ כְּבָבַת שִׁמְרֹל׃ בָּרְכֹל טַהֲרֹל רַחֲמֹל צִדְקָתְךֶ תֲּמִיד גִּמְלֹל׃ חֲסִינֶה קְדוֹשֶׁה בְּרֹב טוּבְךֶ נַהֲלֶה עֲדָתֶֽךֶ׃ יְחִידֶה גֵּאֶת לְעַמְּךֶ פִּנֶת זוֹכְרוֹל קְדֻשָּׁתֶֽךֶ׃ שַׁוְעָתֵֽנוּ קַבְּלֶה וְשִׁמְעֶה צִמְאֹנוֹתֵֽנוּ יוֹדַֽעַה תַּעֲלוּמוֹת׃ Ana bəkhó’aḥ gədulat yəminəkhe tatíreh tzərurah. Qabəleh rú’aḥ aməkhe sagəvónu taharónu niséi’ah. Na giboreh dorəshol yiḥudəkhe kəvavat shimrol. Barəkhol taharol raḥamol tzidqatəkhe tamid gimlol. Ḥasineh qədoshe bərov tuvəkhe nahaleh adatékhe. Yəḥideh gei’et lə’aməkhe pinet zokhərol qədushatékhe. Shav’atéinu qabəleh vəshim’eh tzim’onotéinu yodá’ah ta’alumot. Please! With the strength of your great right hand, our constraints untruss. Take in Your people’s spirit. Lift us up; Elevated One, purify us. Please, Great One! Guard like Your pupil the elucidators of Your unity. Bless them; purify them; succor them; pile Your justice on them eternally. Impervious, Holy One, in Your great goodness, guide Your congregation to tranquilness. Singular One, Exalted One, turn towards Your people, who remember Your Holiness. Take in our pleas and notice our thirsts, knowing our hidden places. בָּרוּךְ שֵׁם כְּבוֹד מַמָּשֶׁהּ לְעוֹלָם וָעֶד׃ Barukh shem kəvod mamasheh lə’olam va’ed. Blessed is the Name of the Glory of Voix Reality forever and ever. רִבּוֹן הָעוֹלָמִים אַתֶּה צִוִּיתֶֽנוּ לְהַקְרִיב קׇרְבַּן הַתָּמִיד בְּמוֹעֲדוֹ וְלִהְיוֹת כֹּהֲנוֹל בַּעֲבוֹדָתָל וּלְוִיּוֹל בְּדוּכָנָל וְיִשְׂרָאֵל בְּמַעֲמָדָל וְעַתָּה בַּעֲוֺנוֹתֵֽינוּ חָרַב בֵּית הַמִּקְדָּשׁ וּבֻטַּל הַתָּמִיד וְאֵין לָֽנוּ לֹא כֹהֶֽנֶה בַּעֲבוֹדָתֶהּ וְלֹא לְוִיֶּה בְּדוּכָנֶהּ וְלֹא יִשְׂרָאֵל בְּמַעֲמָדֶהּ׃ וְאַתֶּה אָמַֽרְתֶּ וּנְשָׁלְּמַה פָרִים לִבּוֹתֵֽינוּ׃ לָכֵן יְהִי רָצוֹן מִלְּפָנֶֽיךֶ יהוה אֱלֹהֵֽינוּ וֵאלֹהֵי אִבוֹלֵֽינוּ שֶׁיְּהֵא שִֽׂיחַ לִבּוֹתֵֽינוּ חָשׁוּב וּמְקֻבָּל וּמְרֻצֶּה לְפָנֶֽיךֶ כְּאִלּוּ הִקְרַֽבְנוּ קׇרְבַּן הַתָּמִיד בְּמוֹעֲדוֹ וּבִמְקוֹמוֹ וּכְהִלְכָתוֹ׃ Ribon ha’olamim ateh tziviténu ləhaqriv qorban hatamid bəmo’ado vəlihyot Kohanol ba’avodatal uLviyol bədukhanal vəYisra’eil bəma’amadal və’atah ba’avonotéinu ḥarav beit hamiqdash uvutal hatamid və’ein lánu lo Kohéneh ba’avodateh vəlo Ləviyeh bədukhaneh vəlo Yisra’eil bəma’amadeh. Və’ateh amárte unshaləmah farim libotéinu. Lakhein yəhi ratzon miləfanéikhe HAMAQOR Elohéinu vEilohei ivoléinu sheyəhei sí’aḥ libotéinu ḥashuv umqubal umrutzah ləfanéikhe kə’ilu hiqrávnu qorban hatamid bəmo’ado uvimqomo ukh’hilkhato. Great One of endless worlds, You commanded us to present the daily offering in its place and to have Kohanol in their service and Levites on their platform and Yisra’eil at their post. And now — because of our wrongdoings — the Temple is laid waste, and the daily offering is abolished, and we don’t have any Kohéneh in their service nor any Levite on their platform nor Yisra’eil at their post. And You promised: “And we will offer, in lieu of bulls, our hearts” (Hoshéi’a 14:3). Therefore, may it be Your will, THE SOURCE, our God and God of our forebears, that the thought of our hearts be deemed and welcomed and accepted before You as if we had presented the daily offering in its time and in its place and according to its laws. On Shabbat add: וּבְיוֹם הַשַּׁבָּת שְׁנֵי־כְבָשִׂים בְּנֵי־שָׁנָה תְּמִימִים וּשְׁנֵי עֶשְׂרֹנִים סֹֽלֶת מִנְחָה בְּלוּלָה בַשֶֽׁמֶן וְנִסְכּוֹ׃ עֹלַת שַׁבַּת בְּשַׁבַּתוֹ עַל־עֹלַת הַתָּמִיד וְנִסְכָּהּ׃ Uvyom haShabat shənei khəvasim bənei shanah təmimim ushnei esronim sólet minḥah bəlulah vashémen vənisko. Olat Shabat bəShabato al olat hatamid vəniskah. “[9] And on the Sabbath day: two unblemished yearling lambs and two tenths [of an efah] of fine flour as a meal offering, mixed with oil, and its libation offering. [10] A Sabbath burnt offering on each Sabbath, in addition to the daily burnt offering and its libation.” (BəMidbar 28:9–10) On Rosh Ḥódesh add: וּבְרׇאשֵׁי חׇדְשֵׁיכֶם תַּקְרִֽיבוּ עֹלָה לַה׳ פָּרִים בְּנֵי־בָקָר שְׁנַֽיִם וְאַֽיִל אֶחָד כְּבָשִׂים בְּנֵי־שָׁנָה שִׁבְעָה תְּמִימִים׃ וּשְׁלֹשָׁה עֶשְׂרֹנִים סֹֽלֶת מִנְחָה בְּלוּלָה בַשֶּֽׁמֶן לַפָּר הָאֶחָד וּשְׁנֵי עֶשְׂרֹנִים סֹֽלֶת מִנְחָה בְּלוּלָה בַשֶּֽׁמֶן לָאַֽיִן הָאֶחָד׃ וְעִשָּׂרֹן עִשָּׂרֹן סֹֽלֶת מִנְחָה בְּלוּלָה בַשֶּֽׁמֶן לַכֶּֽבֶשׂ הָאֶחָד עֹלָה רֵֽיחַ נִיחֹֽחַ אִשֶּׁה לַה׳׃ וְנִסְכֵּיהֶם חֲצִי הַהִין יִהְיֶה לַפָּר וּשׁלִישִׁת הַהִין לָאַֽיִל וּרְבִיעִת הַהִין לַכֶּֽבֶשׂ יָֽיִן זֹת עֹלַת חֹֽדֶשׁ בְּחׇדְשׁוֹ לְחׇדְשֵׁי הַשָּׁנָה׃ וּשְׂעִיר עִזִּים אֶחָד לְחַטָּאת לַה׳ עַל־עֹלַת הַתָּמִיד יֵעָשֶׂה וְנִסְכּוֹ׃ Uvroshei ḥodsheikhem taqrívu olat lASHEIM parim bənei vaqar shənáyim və’áyil eḥad kəvasim bənei shanah shiv’ah təmimim. Ushloshah esronim sólet minḥah bəlulah vashémen lapar ha’eḥad ushnei esronim sólet minḥah bəlulah vashémen la’áyil ha’eḥad. Və’isaron isaron sólet minḥah bəlulah vashémen lakéves ha’eḥad olah réi’aḥ niḥó’aḥ isheh lASHEIM. Vəniskeihem ḥatzi hahin yihyeh lapar ushlishit hahin la’áyil urvi’it hahin lakéves yáyin zot olat ḥódesh bəḥodsho ləḥodshei hashanah. Us’ir izim eḥad ləḥatat lASHEIM al olat hatamid yei’aseh vənisko. “[11] And on your new moons, you will present a burnt offering to THE NAME: two bulls (sons of the herd), one ram, seven yearling lambs — unblemished! [12] And three tenths [of an efah] of fine flour as a meal offering, mixed with oil, for every single bull, and two tenths [of an efah] of fine flour as a meal offering, mixed with oil, for the single ram, [13] and one tenth [of an efah] of fine flour as a meal offering, mixed with flour, for every single lamb — a burnt offering, a soothing odor of a fire offering to THE NAME. [14] And their libation offerings: half a hin will be for each bull, and a third of a hin for the ram, and a quarter of a hin for each lamb — wine! This is the monthly offering, on each month for the months of the year. [15] And also a he-goat as a sin offering to THE NAME — this will be done in addition to the daily burnt offering and its libation.” (BəMidbar 28:11–15) Mishnah Zəvaḥim 5:1–3 א. אֵיזֶֽהוּ מְקוֹמָן שֶׁל זְבָחִים קׇדְשֵׁי קׇדָשִׁים שְׁחִיטָתָן בַּצָּפוֹן פָּר וְשָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים שְׁחִיטָתָן בַּצָּפוֹן וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן וְדָמָן טָעוּן הַזָּיָה עַל בֵּין הַבַּדִּים וְעַל הַפָּרֹֽכֶת וְעַל מִזְבַּח הַזָּהָב מַתָּנָה אַחַת מֵהֶן מְעַכָּֽבֶת׃ שְׁעָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד מַעֲרָבִי שֶׁל מִזְבֵּֽחַ הַחִיצוֹן אִם לֹא נָתַן לֹא עִכֵּב׃ 1. Eizéhu məqoman shel zəvaḥim qodshei qodashim shəḥitatan batzafon par vəsa’ir shel Yom haKipurim shəḥitatan batzafon vəqibul daman bikhli shareit batzafon vədaman ta’un hazayah al bein habadim və’al haparókhet və’al mizbaḥ hazahav matanah aḥat meihen mə’akávet. Shə’arei hadam hayah shofeikh al yəsod ma’aravi shel mizbéi’aḥ haḥitzon im lo natan lo ikeiv. 1. Where is the place of sacrifices? The Holiest of holy [sacrifices], their ritual slaughter was on the north [side]: The bull and goat of Yom Kippur, their ritual slaughter was on the north [side], and collecting their blood in a service vessel was on the north [side], and their blood requires sprinkling on [the Ark] between the rods and on the curtain and on the altar of gold. [If] one sprinkling of these [was omitted, the ceremony] is invalidated. The remainder of the blood was poured on the western foundation of the outer altar. If this wasn’t sprinkled, it didn’t invalidate [the ceremony]. ב. פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים שְׁחִיטָתָן בַּצָּפוֹן וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן וְדָמָן טָעוּן הַזָּיָה עַל הַפָּרֹֽכֶת וְעַל מִזְבַּח הַזָּהָב מַתָּנָה אַחַת מֵהֶן מְעַכָּֽבֶת׃ שָׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד מַעֲרָבִי שֶׁל מִזְבֵּֽחַ הַחִיצוֹן אִם לֹא נָתַן לֹא עִכֵּב אֵֽלּוּ וָאֵֽלּוּ נִשְׂרָפִין בְּבֵית הַדָּֽשֶׁן׃ 2. Parim hanisrafim us’irim hanisrafim shəḥitatan batzafon vəqibul daman bikhli shareit batzafon vədaman ta’un hazayah al haparókhet və’al mizbaḥ hazahav batanah aḥat heihen mə’akávet. Shayarei hadam hayah shofeikh al yəsod ma’aravi shel mizbéi’aḥ haḥitzon im lo natan lo ikeiv éilu va’éilu nisrafin bəveit hadáshen. 2. The burned bulls and the burned goats, their ritual slaughter was on the north [side], and collecting their blood in a service vessel was on the north [side], and their blood requires sprinkling on the curtain and on the altar of gold. [If] one sprinkling of these [was omitted, the ceremony] is invalidated. The remainder of the blood was poured on the western foundation of the outer altar. If this wasn’t sprinkled, it didn’t invalidate [the ceremony]. These and those [the bulls and the goats] are burned in the place of fat-ash. ג. חַטֹּאת הַצִּבּוּר וְהַיָּחִיד אֵֽלּוּ הֵן חַטֹּאת הַצִּבּוּר שְׂעִירֵי רָאשֵׁי חֳדָשִׁים וְשֶׁל מוֹעֲדוֹת שְׁחִיטָתָן בַּצָּפוֹן וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן וְדָמָן טָעוּן אַרְבַּע מַתָּנוֹת עַל אַרְבַּע קְרָנוֹת כֵּיצַד עָלָה בַכֶּֽבֶשׁ וּפָנָה לַסּוֹבֵב וּבָא לוֹ לְקֶֽרֶן דְּרוֹמִית מִזְרָחִית מִזְרָחִית צְפוֹנִית צְפוֹנִית מַעֲרָבִית מַעֲרָבִית דְּרוֹמִית׃ שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד דְּרוֹמִי וְנֶאֱכָלִין לִפְנִים מִן הַקְּלָעִים לְזִכְרֵי כְהֻנָּה בְּכׇל מַאֲכָל לְיוֹם וָלַֽיְלָה עַד חֲצוֹת׃ 3. Ḥatot hatzibur vəhayaḥid éilu hein ḥatot hatzibur sə’irei rashei ḥodashim vəshel mo’adot shəḥitatan batzafon vəqibul daman bikhlei shareit batzafon vədaman ta’un arba matanot al arba qəranot keitzad alah vakévesh ufanah lasoveiv uva lo ləqéren dəromit mizraḥit mizraḥit tzəfonit tzəfonit ma’aravit ma’aravit dəromit. Shəyarei hadam hayah shofeikh al yəsod dəromi vəne’ekhalin lifnim min haqəla’im ləzikhrei khəhunah bəkhol ma’akhal ləyom valáilah ad ḥatzot. 3. Sin offerings — the communal and individual ones: These are the communal sin offerings: The goats of the new months and of Festivals, their slaughter was on the north [side], and collecting their blood in a service vessel was on the north [side], and their blood requires four sprinklings on the four corners [of the altar]. How? [The Kohein] went up the ramp and turned onto the surrounding ledge. And he went to the southeast coner, the northeast corner, the northwest corner, [and] the southwest corner. The remainder of the blood was poured on the southern foundation. And [the offerings] are eaten within the curtains [of the courtyard] by the males of the Priesthood, in any way of food [preparation], on the day [of the offering] and the night [afterwards], until midnight. Rabbi Yishma’eil’s interpretative principles: רַבִּי יִשְׁמָעֵאל אוֹמֵר בִּשְׁלֹשׁ עֶשְׂרֵה מִדּוֹת הַתּוֹרָה נִדְרֶֽשֶׁת א. מִקַּל וָחֹֽמֶר ב. וּמִגְּזֵרָה שָׁוָה ג. מִבִּנְיַן אָב מִכָּתוּב אֶחָד וּמִבִּנְיַן אָב מִשְּׁנֵי כְתוּבִים ד. מִכְּלָל וּפְרָט ה. מִפְּרָט וּכְלָל ו. כְּלָל וּפְרָט וּכְלָל אִי אַתָּה דָן אֶלָּא כְּעֵין הַפְּרָט ז. מִכְּלָל שֶׁהוּא צָרִיךְ לִפְרָט וּמִפְּרָט שֶׁהוּא צָרִיךְ לִכְלָל ח. כׇּל דָּבָר שֶׁהָיָה בִּכְלָל וְיָצָא מִן הַכְּלָל לְלַמֵּד לֹא לְלַמֵּד עַל עַצְמוֹ יָצָא אֶלָּא לְלַמֵּד עַל הַכְּלָל כֻּלּוֹ יָצָא ט. כׇּל דָּבָר שֶׁהָיָה בִּכְלָל וְיָצָא לִטְעֹן טֹֽעַן אֶחָד שֶׁהוּא כְעִנְיָנוֹ יָצָא לְהָקֵל וְלֹא לְהַחֲמִיר י. כׇּל דָּבָר שֶׁהָיָה בִּכְלָל וְיָצָא לִטְעֹן טֹֽעַן אַחֵר שֶׁלֹּא כְעִנְיָנוֹ יָצָא לְהָקֵל וּלְהַחֲמִיר יא. כׇּל דָּבָר שֶׁהָיָה בִּכְלָל וְיָצָא לִדּוֹן בַּדָּבָר הֶחָדָשׁ אִי אַתָּה יָכוֹל לְהַחֲזִירוֹ לִכְלָלוֹ עַד שֶׁיַּחֲזִירֶֽנוּ הַכָּתוּב לִכְלָלוֹ בְּפֵרוּשׁ יב. דָּבָר הַלָּמֵד מֵעִנְיָנוֹ וְדָבָר הַלָּמֵד מִסּוֹפוֹ יג. וְכֵן שְׁנֵי כְתוּבִים הַמַּכְחִישִׁים זֶה אֶת זֶה עַד שֶׁיָּבוֹא הַכָּתוּב הַשְּׁלִישִׁי וְיַכְרִֽיעַ בֵּינֵיהֶם׃ Rabi Yishma’eil omeir bishlosh esreik midot haTorah nidréshet 1. miqal vaḥómer 2. umigəzeirah shavah 3. mibinyan av mikatuv eḥad umibinyan av mishənei khətuvim 4. mikəlal ufrat 5. mipərat ukhlal 6. kəlal ufrat ukhlal i atah dan ela kə’ein hapərat 7. mikəlal shehu tzarikh lifrat umipərat shehu tzarikh likhlal 8. kol davar shehayah bikhlal vəyatza min hakəlal ləlameid lo ləlameid al atzmo yatza ela ləlameid al hakəlal kulo yatza 9. kol davar shehayah bikhlal vəyatza lit’on tó’an eḥad shehu khə’inyano yatza ləhaqeit vəlo ləhaḥamir 10. kol davar shehayah bikhlal vəyatza lit’on tó’an aḥeir shelo khə’inyano yatza ləhaqeil ulhaḥamir 11. kol davar shehayah bikhlal vəyatza lidon badavar heḥadash i atah yakhol ləhaḥaziro likhlalo ad sheyaḥazirénu hakatuv likhlalo bəfeirush 12. davar halameid mei’inyano vədavar halameid misofo 13. vəkhein shənei khətuvim hamakh’ḥishim zeh et zeh ad sheyavo hakatuv hashəlishi vəyakhrí’a beineihem. Rabbi Yishma’eil says: With thirteen principles is the Torah interpreted: 1. [an inference] from light to heavy [ie: an a forteriori inference/qal vaḥómer] 2. and [an inference] from an identical concept [ie: a verbal analogy/gəzeirah shavah] 3. [an inference] from a general rule [derived] from one text and [an inference] from a general rule [derived] from two texts 4. [an inference] from a category and an example 5. [an inference] from an example and a category 6. a category and an example and a category — you may only conclude [cases] that are similar to the example 7. [an inference] from a category that requires an example and [an inference] from an example that requires a category 8. any thing that was [included] in a category and was specified outside of the category to teach [something] — not to teach about itself was it specified, but to teach about the entire category was it specified 9. any thing that was [included] in a category and was specified to require a requirement, one that was like its context — it was specified to lighten [the law] and not to make [it] heavier 10. any thing that was [included] in a category and was specified to require a requirement, a different one that is not like its context — it was specified to lighten [the law] and also to make [it] heavier 11. any thing that was [included] in a category and was specified to conclude [something] about that new thing — you may not include it and restore it to the category unless the text restores it [for us] explicitly 12. a thing that teaches from its context and a thing that teaches from what follows it 13. and finally: two texts contradicting one another until a third text comes and resolves the contradiction betwen them (Sifrei, Bəraita dəRabi Yishma’eil) Continue with the first Qadish dəRabanun in the Shabbat and Festival Morning Service (line 10,270). Appendix B: Notes on the Text These are by no means exhaustive comments on every possible thing that could be said about the text in this siddur. They are merely high points, specific idiosyncrasies, little snippets here and there that I think might require a little extra explanation or be of interest to the sort of person (like me) who reads translators’ notes. The Friday Evening Service Introductory Verses - Yədidet Néfesh: -- אִב | iv | Quickener: English doesn’t have a great gender-neutral alternative for “father” or “mother”. “Parent” exists, obviously, and I do use it elsewhere in the siddur, but it feels a little wan and clinical for a heightened poetic moment like this. “Quickener”, with its associations with the old sense of “quick” meaning “living” (a sense still visible in “quicksilver” and “the quick and the dead”), seemed like a fitting coinage here: The One who makes us become alive. -- זִיו | ziv | Florescence: The Hebrew word can refer to either a kind of radiance or to the blossoming of a flower; I hope “florescence” is close enough to “inflorescence” to catch this double meaning in English as well. Qabalat Shabat - Psalm 95:8 מְרִיבָה . . . מַסָּה | Mərivah . . . Masah | Mərivah . . . Trial: The first of these two place names literally means “Strife”. I translated the second because these names seem highly symbolic, and the meaning is probably not immediately transparent to the average English user. - Psalm 97:1 הָאָֽרֶץ | ha’áretz | the mainland: The Hebrew word is usually a more general term for dry land, but since it seems to be in opposition to the islands in the second verset, I took the liberty of stretching the meaning a little: Let the whole earth, whether continental or scattered across the nether regions of the ocean, rejoice in haSheim. - Psalm 29:6 רְאֵמִים | rə’eimim | aurochs: Aurochs were large wild bovines that would ultimately be domesticated into modern-day cattle. Their considerable range extended from the British Isles and Iberian Peninsula at one extreme to the Korean Peninsula at the other. As an animal metaphor for unrestrained vigor and brawn, they seem more potent than domesticated bulls, and as both Jastrow and BDB specify that the word refers to a wild ox, it seems plausible that this may have been the animal the word originally described. The last documented aurochs died in 1627 in Poland. - Ləkheh Dodeti פְּנֵי שַׁבָּת נְקַבְּלָה | pənei Shabat nəqabəlah | Let’s meet Shabbat on twilight’s tide: The literal sense here is something like “let’s welcome the face of Shabbat”, the “face” meaning the very first part of a person to arrive. Shabbat arrives with evening, and so one might imagine her arriving on the line of shadow that sweeps slowly across the darkening sky as the sun slips below the horizon. This line advances like the waters in a very still sea, and hence this translation, which is a poetic departure from the literal sense, but captures, I hope, the core of its poetic meaning. - Psalm 93:1 גֵּאוּת | gei’ut | sea-swells: A more literal translation here would be “grandeur”, but this noun sometimes also refers to the swelling of the sea, and given the aquatic imagery of this psalm, it seems fitting to offer this poetic alternative here. The Shəma and Her Blessings - The Blessing for Evening (Historical and Contemporary): מִפְּנֵי | mipənei | from the face of: Usually, this word is simply treated as a preposition meaning “[away] from before”. But etymologically, the part of the word that means “before” also means “face”, and I think there’s something beguiling and surprising about preserving that etymological sense here. - The First Paragraph of the Shəma: מְאֹדֶֽךֶ | mə’odékhe | [all that] makes you you: This word is often translated as “your might”, but literally it means something closer to “your very-ness”, “mə’od” being a standard intensifier in Biblical Hebrew. Etymologically, it does have a connection to might (just as, in English, “very” — via “verily” — has a connection to truth), but the intensifier strikes me as the more intriguing meaning here: You are commanded to love haSheim with all your heart (which is to say with that which accepts things in to you from the world), with all your soul (which is to say with that which reaches out from you into the world), and with all that makes you very you (which is to say with that which simply is in you, that which makes you you, as opposed to any other being on the planet). - The Third Paragraph of the Shəma: -- תְּכֵֽלְת | təkhéilet | hyacinth: This is obviously a significant color — it has its own Wikipedia page — and contemporary translations range from “sky blue” to “indigo” and beyond. Exacting specificity may not be desirable here, however: In our age of mechanical reproduction, perfection is often equated with flawless, identical results. But there was no Pantone in the ancient world, and rabbinical sources excoriating cheap alternatives to the expensive dye suggest that the specific process of making the dye may have been more important than achieving one specific final color every single time. This natural variation in hue is at odds with contemporary English’s exuberant specificity when it comes to denoting colors (“indigo” is not “ultramarine” is not “navy” is not “sapphire”), but an ancient source provides a beautiful solution: The Septuagint translates təkhéilet as ὑακίνθος | huakínthos | “hyacinth”, and, as that flower similarly covers a range of vibrant blues and purples in its hues, that translation is adopted here. -- וְלֹא־תָתֻ֜רוֹל : Confoundingly, these two words are cantillated וְלֹ֨א תָתֻ֜רוֹל in siddurim across a variety of Jewish movements — the Koren Siddur, the Conservative Lev Shalem siddur, and the Reconstructionist Kol Haneshamah siddur all do so, among others — despite every full version of the Torah or Tanakh — JPS and the Biblia Hebraica Stuttgartensia, most notably — cantillating it as is shown in the main text of this siddur. While I generally trust the full versions of the Tanakh to be more authoritative when it comes to the Masoretic Text, I am otherwise unable to account for how this particular discrepancy arose and became so widespread. A friend of mine in rabbinical school asked her cohort of fellow students for suggestions; they were all similarly flummoxed, and I would greatly appreciate any information anyone has about this particular oddity. HaTəfilah - Divine Might: בַּעֲלֶת גְּבוּרוֹת | ba’alet gəvurot | most primary Dom: I would apologize for this, but the blame ultimately rests with heterosexuality. “Bə’aleh” comes from a root that means “to sexually penetrate” as well as “to exercise control over”, a linkage spurred by patriarchal understandings of how cis men have sex with cis women and what gender relations should look like between married couples — the sexual and power-exchange senses of the word aren’t really separable, and the Prophets, especially, are full of punning wordplay on these two senses. (As a noun, the word can also mean “husband” or “Ba’al”, a god that the ancient Israelites were apparently particularly wont to worship.) Stripping away the gendered connotations but leaving the interwoven senses of a personal relationship with an exchange of power (with the bə’aleh being the one with the gəvurot, the power) naturally leads us into the world of kink, and hence this translational choice. There are worse fates than being a sub for haSheim. (I use “Dom” as a gender-neutral shortening for “Dominant”, just as “sub” is a gender-neutral shortening for “submissive”; it seems unnecessarily convoluted to import that shortening into French, gender it, then look for a way of de-gendering the faux-French “Dom(me)”.) - Al haNisim — Ḥanukah: It may at first seem odd to cast this prayer into gender-neutral Hebrew, but wars are not only fought between men on the battlefield. There are whole societies of people preparing food, making clothes, healing wounds, providing moral support and tactical information, and all the myriad other daily tasks that make such bloodshed possible. Even in the final sentence, it is not only the men who set aside the eight days of Ḥanukah, and thus even here I believe it is appropriate to speak of children and not only sons. (All this, of course, in addition to the fact that we probably cannot say with absolute certainty that every member of the army or Temple cleaning crew was exactly and exclusively a man. We shrink the past when we project our contemporary understandings of gender backwards onto it and then imagine, as a null hypothesis, that no one crossed those lines of gender unless we have overwhelming evidence to the contrary.) Prayer for Healing: Traditionally, prayers for healing were not included in the Friday evening service since Shabbat is a day to refrain from asking for things from G-d (Who is resting). In the 1990s, however, the Jewish Healing movement began bringing prayers for healing to greater prominence, and many Reform, Reconstructionist, and Conservative communities now include such prayers in their services every week. Many of the founders of the Jewish Healing movement had a background in AIDS activism, and many queer shuls had begun incorporating liturgy for healing into their Friday night services in the 1980s in the early days of the AIDS crisis. Rabbi Sharon Kleinbaum, currently of Congregation Beit Simchat Torah in NYC, maintains that the practice of including a Mi Shebeirəkheh prayer in the Friday evening service in mainstream Reform, Reconstructionist, and Conservative communities comes directly from these queer ritual responses to AIDS, but other rabbis I have spoken to have disputed this history, and it may be that different communities settled on the same practice for different reasons. Regardless, the practice seems quite firmly established at this point, and so it seems worth formally including a version of this prayer here, where it is done in the communities I have prayed with. Concluding Prayers: - Psalm 27:8: The first half of this verse is difficult to untangle, syntactically, in the Masoretic Text. With some hesitation, I have adopted (and degendered) an emendation proposed by Mitchell Dahood in the first volume of his study of the Psalms in the Yale Anchor Bible Series (1965), which, in the original masculine gender, streamlines the sense of the line with minimal disruption to the consonantal text. Qidush at Home: - Iyov 28:7 עָֽיִט | áyit | screech-owl: Like many Biblical terms for animals, this appears to be somewhat more generic than many common English terms. Since the root is related to shrieking and the context calls for a bird of prey with excellent vision, this translation — admittedly more specific than the Hebrew — is hopefully not too much of a stretch. - עַל נְטִילַת הַמַּֽים | al nətilat hamáyim | about washing with water: A really strict translation here would be “about the lifting up of water”, but I’ve chosen to be a little looser to reflect the looseness of the handwashing blessing, which has the force of something like “about lifting up [water to pour over our] hands [and wash them]”, but is invariably translated as “about washing hands” or the equivalent. Qabalat Ḥag: - Psalm 133:3 הַרְרֵי צָיוֹן | harərei tzayon | desert hills: The Masoretic text here reads “הַרְרֵי צִיּוֹן | harərei Tziyon | hills of Tziyon”, which is geographically somewhat difficult given the distance between Mt Ḥermon and Mt Tziyon. Following a suggestion in Robert Alter’s commentary on his translation, I’ve changed one vowel here to make the line refer to desert hills instead, which seems more coherent. - Psalm 126: In translating this psalm (especially verses 1 and 4), I have relied more on Jewish tradition than on the literal meanings of the words involved. Biblical scholarship has worked itself into a tizzy over these lines, but there is a long and robust tradition in Jewish communities of understanding the expressions in the first and fourth verses as expressing a yearning for a future in which G-d brings home those who are currently confined (literally something like “When the PRESENCE returns the captives of...”). The translation flips the focus slightly primarily to smooth out the simile of the floodways in the second half of verse 4; the Hebrew has been tweaked only slightly to have a more universal focus. While the resulting phrasing is perhaps a little looser than a doctrinaire philosophical essay or political white paper would have it, I nevertheless hope that in the context of utopian Biblical poetry, it still manages to capture the sense of a future where all the lands of the Earth have been freed from the strangleholds of colonialism, and where the caging of human beings is nothing more than a distant bitter memory. - Psalm 43:3 מִשְׁכְּנוֹתֶֽיךֶ | mishkənotéikhe | Your presence-places: While this word is the word for the “Mishkan”, the mobile sanctuary that the Israelites carried with them during their wilderness wanderings, it is also etymologically linked with the Divine Name that I have translated as “The PRESENCE” thruout this siddur, hence this translation. - Psalm 66:12 לָרְוָחָה | larəvaḥah | to relief: The Masoretic text here reads “לָרְוָיָה | larəvayah | to saturation”; this replacement is suggested in the Brown-Driver-Briggs Hebrew-English Lexicon. - Psalm 84:6–8: The original Hebrew here is a little convoluted, but seems to refer to pilgrims making a journey to Tziyon to celebrate a Festival there. This version recasts these lines so that they refer to the pilgrimage highways themselves. We may not be able to make the pilgrimages and celebrations that our ancestors made, but our hearts can still be happy when we imagine them. - Psalm 65:10 תַּכִֽינֶה דְגָנָל כִּי־כֵן תְּכִינֶה׃ | takhíneh dəganal ki khein təkhineh. | You will ready their grain, for so You will ready her.: It’s a little unclear whose grain is being readied here, in the Hebrew as well as in the English. The “her” at the end of the line refers to the Earth, altho the exact poetic force of this clause is obscure. - Psalm 119:152 קֶֽדֶם | qédem | the essentials: This line is a little gnarly. “Qédem” literally means “east”, and then by the association with sunrise picks up associations with “early”, “ancient”, and “beginning”. One plausible way of parsing this line, then, is that haSheim’s edicts have taught us the “earliest” things, either in the sense of primordial mysteries of the creation of the cosmos or the ABCs of a proper Jewish life, thru Torah. The Shabbat and Festival Morning Service Greeting a New Day: - Birkot haSháḥar: The blessing about gender has been the subject of much discourse in the history of Jewish prayer. Early versions assumed a male pray-er, and ended “Who did not make me a woman”. Later, a version for women to pray was added, ending “Who made me according to His will”. Many contemporary prayerbooks have abandoned these alternatives in favor of the universal version presented here, which can be prayed by any worshiper regardless of gender. Knowing that many trans people have fought hard for the recognition of their genders, however, I wanted to include versions of this blessing that thank G-d affirmatively and explicitly for making us the genders that we are. The male and female versions use standard words for “male” and “female” in rabbinic Hebrew. Unsurprisingly, rabbinic Hebrew doesn’t have a word for “gender nonbinary”, and the contemporary Hebrew word sounds out of place to me in this linguistic context. The construction here is my own invention — literally “outside of the two” — an attempt to capture a broad array of nonbinary experiences without resorting to a definition of negation along the lines of “Who did not make me male or female”. - Dread of Heaven: Decolonization: יַרשׁוּת | yarshut | colonization: This is a neologism of my own invention. It’s built from a root that with meanings that include “to conquer”, “to take possession of”, and “to dispossess”, and turning that verb into a new noun seemed like the tidiest way to bring this concept into the kind of Hebrew used to write these prayers. - Psalm 30:13: כְבֵדִי | kəveidi | my core: The Masoretic Text reads “כָבוֹד | kavod | glory” here, which is semantically somewhat odd. Many contemporary translations follow this emendation — drawn from the Septuagint — to the Hebrew word for “liver”, an organ which represented the seat of emotions in Biblical thought, much as the heart does in contemporary English. Verses of Praise: - Verses of Reconciliation 78:38: This verse has thirteen words in the Hebrew and references the thirteen attributes of G-d’s mercy announced in Shəmot. As such, the translation is also kept to thirteen words in English to mirror this structural reference. - Psalm 90:3 דָכָּא | daka | atoms: While frequently translated “dust”, this is not the standard word for that concept in Biblical Hebrew. The underlying root relates to the idea of crushing or pulverizing something, and this translation, if a little anachronistic, is an attempt to get at that idea. - Psalm 147:16 כְּפוֹר כָּאֵֽפֶר יְפַזֵּֽרֶה | kəfor ka’éifer yəfazéireh | frost like fire-dregs Voi fritters about: This translation is an attempt to echo the wordplay in the Hebrew. A more literal translation would be “frost like ash Voi’ll scatter” - Shokhéneh ad: בְּחֵי יְצִרוֹל תִּתְרוֹמְמֶה | Bəḥei yətzirol titroməmeh | In the lives of the Eden-issue You will be raised up: These four lines present a thorny translational issue, as the first letters of the second and third words of each line in the Hebrew spell the names of Yitzḥaq and Rivkah. Since Ḥ is not an English letter, there isn’t a way to use it in an equivalent acrostic, so I have, reluctantly, fallen back on using the Anglicized equivalents of the names in translation. Since these names have more than four letters each in English, I’ve woven them thru the full length of the words involved. - Yishtabaḥ: בְּשִׁיַּרֵי זִמְרָה | bəshiyarei zimrah | song-surpassing silence: This revocalization is attributed to the Ḥasidic rabbi Simḥah Bunim (c 1765–1827). More literally, it means “that which remains after singing”, referring to the feelings and experiences that still remain in the wake of song. As many words as we may pray to the Divine, the deepest connection comes not from song or text, but from the stirring of our hearts. The Shəma and her Blessings: - The Blessing for Morning (Weekday) אֵל בְּרוּכֶה‏...‏ | Eil bərukheh... | Ah! God, blessed One,...: In the Hebrew, this is a dense alphabetical acrostic, with each word advancing one letter thru the alphabet. The requirements of English syntax don’t really permit a translation to have that density without losing grammatical coherence; this translation has two words for each Hebrew word, an attempt to approach the compactness of the original while still making reasonable, if poetic, English sense. The Torah Service: - Mystical Meditation: The Aramaic of the Zohar is notoriously idiosyncratic. The style regularly breaks with normative Aramaic grammar and includes a number of loan words from Medieval European languages. Any nonbinary forms here, then, that seem derivable from the paradigms laid out in Appendix C only by the most circuitous of paths should be taken as keeping this idiosyncratic spirit alive in adaptation. There are a number of versions of the text of the Zohar; I have used the version on Sefaria as my starting point for the version presented here. - Psalm 24:4: I have treated this verse as a quote from haSheim based on the “נַפְשִׁי | nafshi | My life” in the second verset, but several ancient manuscripts show a third-person possessive there instead. Additions to the Morning Service Hoshanot: - מַלְאֲכוֹל צְבָאוֹת | mal’akhol tzəva’ot | go-betweens also of hosts: A basic translation of this would be “angels of hosts”, but etymologically the word for angel (in Hebrew and in English) means “messenger”, and that’s the sense I’ve played on here to keep the acrostic going. - לְמַֽעַן תֵּל תַּלְפִּיּוֹת | ləmá’an teil talpiyot | for the sake of Zion, ziggurat-ruined: Talpiyot is a word that appears once in the book of Canticles and nowhere else in the Biblical corpus. Its meaning is highly uncertain and all etymologies for it are speculative. Several of them link it to destruction, and that is the angle I have leaned into here, leaving the ambiguity of whether Zion is ruined like a ziggurat or whether it has been ruined by Babylon, home to one of the most famous ziggurats in the world. HaTəfilah for Festival Musaf: - Təfilat Géshem: The traditional version of this prayer makes mystical allusion to Avraham, Yitzḥaq, Ya’aqov, Mosheh, and Aharon in the five stanzas before the final collective reference to the Jewish people. This version changes the focus to women instead: Sarah, Rivqah, Dinah, Miryam, and Ḥanah. These new stanzas largely draw from familiar Biblical stories, but Dinah’s paragraph calls on two midrashim: The first — which can be found in Midrash Tanḥuma, Vayeitzei 8:3 — is the much-discussed midrash that Dinah’s sex was changed in Lei’ah’s womb for the sake of Raḥeil’s honor. The second — found in the Babylonian Talmud, Bava Batra 15b — tells that in her later years, Dinah married Iyov, and is the otherwise nameless wife who appears in that book. Appendix C: Nonbinary Hebrew As indicated in the Introduction, this siddur uses a modified and expanded version of Lior Gross and Eyal Rivlin’s Nonbinary Hebrew Project for its nonbinary Hebrew forms. Those who know that project will thus find much of the below familiar. The plural system, however, is entirely my own, as are certain verb forms with suffixed direct objects. I have attempted to be thoro in putting this grammar together, and my experience in using it with this siddur is that it integrates well with the already existing forms of Hebrew. Nevertheless, I’m sure there are things in it that are clunky and worth improving upon; we are all trying to figure this out together, and I have faith that we’ll settle on workable solutions in the end. Nouns, Pronouns, and Adjectives For singular nouns, the common ending is ה ֶ- in the absolute state and ת ֶ- in the construct state. The common plural ending is וֹל- for both the absolute and construct states. Thus: absolute singular: תַּלְמִידֶה absolute plural: תַּלְמִידוֹל construct singular: תַּלְמִידֶת construct plural: תַּלְמִידוֹל The construct form takes endings: תַּלְמִידוֹלַֽיִךְ, תַּלְמִידוֹלַי, תַּלְמִידֶתֵךְ, תַּלְמִידֶתִי etc. The common possessive endings are as follows: 2nd singular for a singular noun: ךֶ- 2nd singular for a plural noun: יךֶ ֶֽ- 2nd plural for a singular noun: כֶל- 2nd plural for a plural noun: יכֶל ֵ- 3rd singular for a singular noun: הּ ֶ- 3rd singular for a plural noun: יהֶ ֶֽ- 3rd plural for a singular noun: ל ָ- 3rd plural for a plural noun: יהֶל ֵ- Thus: your friend: חֲבְרֶתְךֶ your friends: חֲבְרוֹלֶֽיךֶ y’all’s friend: חֲבְרֶתְכֶל y’all’s friends: חֲבְרוֹלֵיכֶל faer friend: חֲבְרֶתֶהּ faer friends: חֲבְרוֹלֶֽיהֶ their friend: חֲבְרֶתָל their friends: חֲבְרוֹלֵיהֶל Because the ending shifts the accent, it can be helpful to look at other inflected forms for any changes to the vowels in the root — feminine forms are particularly useful for this. Indeed, in many ways, the common singular behaves like the feminine singular with ֶ in place of ָ , and the common plural like the feminine plural with ל in place of ת. Some masculine nouns already end in ה ֶ-. These nouns are participles of III-ה verbs, which will be treated in greater detail below, but the common form of these nouns ends in ת ֶ- even in the absolute state; a nonbinary baker like myself would be an אוֹפֶת. For these nouns, the absolute and construct states do not have different endings, but they are otherwise regular. Similarly, nouns formed from the participles of III-א verbs end in אַה ֵֽ- in their common singular absolute form, אַת ְ- in the construct. So a nonbinary doctor would be a רוֹפֵֽאַה and the construct state would be רוֹפְאַת. These verbs will also be treated in more detail below. Adjectives mostly behave like nouns in terms of their endings, including adjectives formed from III-ה and III-א roots. Adjectives that are formed along the qoteil/qotélet paradigm are treated like qal participles, for which see below, under “Verbs”. Two common words don’t fit into the above paradigms but that are quite widespread, especially in the context of a siddur: אִב/אִבוֹל | parent/parents and בֶּת/בָּנוֹל | child/children. The common demonstrative singular pronoun is זֶת. The common personal pronouns are as follows: 2nd person singular: אַתֶּה 2nd person plural: אַתֶּל 3rd person singular: הֶא 3rd person plural: הֵל The common forms of cardinal numbers 1–10 are as follows: 1 (absolute): אָחֶד 1 (construct): אָחֶד 2 (absolute): שְׁלַֽיִם 2 (construct): שְׁלֵי 3 (absolute): שְׁלֹשֶׁה 3 (construct): שְׁלֹשֵׁה 4 (absolute): אַרְבַּעֶה 4 (construct): אַרְבַּֽעֶת 5 (absolute): חֲמִשֶׁה 5 (construct): חֲמֵֽשֵׁה 6 (absolute): שִׁשֶׁה 6 (construct): שֵֽׁשֵׁה 7 (absolute): שִׁבְעֶה 7 (construct): שִׁבְעֶת 8 (absolute): שְׁמֹנֶה 8 (construct): שְׁמֹנֶת 9 (absolute): תִּשְׁעֶה 9 (construct): תִּשְׁעֶת 10 (absolute): עֲשְׂרֶה 10 (construct): עֲשֶֽׂרֵה These should allow one to construct any cardinal numbers higher than this as needed. Masculine and feminine cardinal numbers switch which gender they agree with above three; common cardinal numbers do not do this; they agree with common nouns no matter how high they go. Ordinals are as follows: 1: רִאשׁוֹנֶה 2: שֵׁנֵי 3: שְׁלִישִׁיֶּה 4: רְבִיעֵי 5: חֲמִישֵׁי 6: שִׁשֵּׁי 7: שְׁבִיעֵי 8: שְׁמִינֵי 9: תְּשִׁיעֵי 10: עֲשִׂירִיֶּה Above ten, Hebrew uses cardinals as ordinals, so there are no other forms to worry about. Prepositions Prepositional endings are generally similar to endings for nouns, but for the sake of completion and clarity, here are all three systems: 1. For לְ, בְּ, אֵת, בֵּין, עִם: 2nd person singular: לְךֶ 2nd person plural: לְכֶל 3rd person singular: לֶהּ 3rd person plural: לָל or לָהֶל 2. For כְּ, מִן, עוֹד: 2nd person singular: כָּמֽוֹךֶ 2nd person plural: כְּמוֹכֶל 3rd person singular: כְּמֽוֹהֶ 3rd person plural: כְּמוֹהֶל 3. For אֶל, עַל, תַּֽחַת, אַחֲרֵי, לִפְנֵי, סָבִיב: 2nd person singular: עָלֶֽיךֶ 2nd person plural: עֲלֵיכֶל 3rd person singular: עָלֶֽיהֶ 3rd person plural: עֲלֵיהֶל Verbs Like many languages, Hebrew has many more inflected forms of the verb than it does any other part of speech. While it would please my completionist heart to list every possible verb form here, the resulting tables would run on for dozens of pages, which would be a thoroly impractical addition to a book that is already more than long and heavy enough. Fortunately for our purposes, most of the changes that happen to Hebrew verbs happen before the endings, and thus do not actually affect the common gender forms. As such, working thru the qal/pa’al forms of the verb — with only a few brief detours thru a few weak roots — will suffice to give you everything you need to build any common form of any verb in any binyan. Strong Roots Since this verb will be the paradigm for all other verbs, I will be using the root שׁלט to illustrate the common gender system, a root which has a core meaning of “to rule” or “to manage”. The Participle: The qal/pa’al participle looks like this in the common gender: singular: שׁוֹלֶֽטֶה plural: שׁוֹלְטוֹל The plural participle is the same in the absolute and construct states, and takes endings on that form as well. The construct state of the common singular participle is שׁוֹלֶֽטֵה and it drops the final ה to take endings: שׁוֹלֶטִי | “my ruler”, for example. In this way, the common forms are kept distinct from their masculine and feminine counterparts. The Past/Perfect Tense: The third person plural in Hebrew is already ungendered in the past tense, and so there is no distinct common third person plural form in this tense. Thus the forms look like this: 2nd person singular: שָׁלַֽטְתֶּ 2nd person plural: שְׁלַטְתֶּל 3rd person singular: שָׁלְטֶה 3rd person plural: (שָׁלְטוּ) Again, other verbs may do other things before the endings, but the endings themselves are the same for all strong verbs in all binyanim. Objective Suffixes: As a general rule when adding objective suffixes to the perfect, the common looks like the feminine but with ֶ in place of ַ or י ִ. Even so, I think it’s worth listing out all the forms once for the sake of clarity. The suffixed forms for a second-person common singular verb look like this (the labels on the table refer to the number, person, and gender of the object of the verb): 1st person common singular: שְׁלַטְתֶּֽנִי 1st person common plural: שְׁלַטְתֶּֽנוּ 2nd person masculine singular: שְׁלַטְתֶּֽךָ 2nd person feminine singular: שְׁלַטְתֶּֽךְ 2nd person common singular: שְׁלַטְתֶּֽךֶ 2nd person masculine plural: שְׁלַטְתֶּכֶם 2nd person feminine plural: שְׁלַטְתֶּכֶן 2nd person common plural: שְׁלַטְתֶֶּכֶל 3rd person masculine singular: שְׁלַטְתֶּֽהוּ 3rd person feminine singular: שְׁלַטְתֶּֽהָ 3rd person common singular: שְׁלַטְתֶּֽהֶ 3rd person masculine plural: שְׁלַטְתֶּם 3rd person feminine plural: שְׁלַטְתֶּן 3rd person common plural: שְׁלַטְתֶּל The suffixed forms for a third-person common singular verb look like this: 1st person common singular: שְׁלָטֶֽתְנִי 1st person common plural: שְׁלָטֶֽתְנוּ 2nd person masculine singular: שְׁלָטֶֽתְךָ 2nd person feminine singular: שְׁלָטֶֽתֶךְ 2nd person common singular: שְׁלָטֶֽתְךֶ 2nd person masculine plural: שְׁלָטֶתְכֶם 2nd person feminine plural: שְׁלָטֶתְכֶן 2nd person common plural: שְׁלָטֶתְכֶל 3rd person masculine singular: שְׁלָטֶֽתּוּ alternative 3rd person masculine singular: שְׁלָטֶֽתְהוּ 3rd person feminine singular: שְׁלָטֶֽתָהּ 3rd person common singular: שְׁלָטֶֽתֶהּ 3rd person masculine plural: שׁלָטֶתַם 3rd person feminine plural: שְׁלָטֶתַן 3rd person common plural: שְׁלָטֶתַל As has been noted above, the third person plural in the perfect tense in Hebrew is already ungendered, and so, unsurprisingly, there are no distinct forms for the third person common plural perfect with objective suffixes. While there is a distinct form of the second person common plural perfect as a standalone verb, the masculine and feminine do not have distinct forms when taking objective suffixes, and so I think the simplest thing to do is embrace this epicene practice and not create an entire second set of ungendered endings; the second person common plural perfect has no distinct forms when it takes objective suffixes — it looks identical to the already extant masculine and feminine form. But this, alas, is only half the story, because in addition to grammatically common subjects of verbs, it is also necessary to deal with grammatically common objects of verbs. Here, the number of tables threatens to proliferate beyond all reason. Rather than mechanically list a daunting thicket of forms out of sheer bloody-mindedness, I think the best thing to do is to list out the one set that has a few irregularities and then tell you the rules that will let you mechanically generate the other sets. So to that end, this is how third-person common singular objective suffixes get attached to perfect verbs (note that in this table, the labels refer to the number, gender, and person of the subject of the verb, not the object): 1st person common singular: שְׁלַטְתִּֽיהֶ 1st person common plural: שְׁלַטְנֽוּהֶ 2nd person masculine singular: שְׁלַטְתֶּהּ 2nd person feminine singular: שְׁלַטְתִּֽיהֶ 2nd person common singular: שְׁלַטְתֶּֽהֶ 2nd person common plural: שְׁלַטְתּֽוּהֶ 3rd person masculine singular: שְׁלָטֶהּ 3rd person feminine singular: שְׁלָטַֽתֶהּ 3rd person common singular: שְׁלָטֶֽתֶהּ 3rd person common plural: שְׁלַטֽוּהֶ In terms of the other forms: - The second person common singular objective suffixes are identical to the masculine ones other than a change in vowel: the masculine ךָ is replaced by the common ךֶ. - The second person common plural suffixes are identical to the second person plural masculine and feminine suffixes, except instead of ם or ן, the common has ל. - The third person common plural suffixes are identical to the third person plural masculine and feminine suffixes, except instead of ם or ן, the common has ל. The Future/Imperfect Tense: Unlike the past/perfect tense, in the future/imperfect tense, the third person plural is gendered and thus needs a distinct common form. The qal forms look like this: 2nd person singular: תִּשְׁלְטֶה 2nd person plural: תִּשְׁלְטוֹל 3rd person singular: יִשְׁלְטֶה 3rd person plural: יִשְׁלְטוֹל As with the perfect, other verbs and other binyanim may do different things with the underlying root, but the above inflection patterns remain consistent thruout. Because these forms have endings, their ו-consecutive forms do not require special treatment. Objective Suffixes: We can deal with objective suffixes in the future tense more quickly than in the perfect. The biggest issue is the linking vowel between the inflected verb and the suffix: Since the masculine forms already use ֶ and ֵ vowels to link the verb to the suffix, it’s necessary to — somewhat arbitrarily — change the vowel in the common forms to ֹ (ḥolam) instead to avoid confusion. Thus the third-person common singular future tense with objective suffixes looks like this (the labels on this table indicate the number, gender, and person of the object of the verb): 1st person common singular: יִשְׁלְטֹֽנִי alternative 1st person common singular: יִשְׁלְטֹֽנִּי 1st person common plural: יִשְׁלְטֹֽנוּ 2nd person masculine singular: יִשְׁלְטֹֽךָ alternative 2nd person masculine singular: יִשְׁלְטֹֽךָּ 2nd person feminine singular: יִשְׁלְטֹךְ alternative 2nd person feminine singular: יִשְׁלְטֹךְּ 2nd person common singular: יִשְׁלְטֹֽךֶ alternative 2nd person common singular: יִשְׁלְטֹֽךֶּ 2nd person masculine plural: יִשְׁלְטֹכֶם 2nd person feminine plural: יִשְׁלְטֹכֶן 2nd person common plural: יִשְׁלְטֹכֶל 3rd person masculine singular: יִשְׁלְטֹֽהוּ alternative 3rd person masculine singular: יִשְׁלְטֹֽנּוּ 3rd person feminine singular: יִשְׁלְטֹֽהָ alternative 3rd person feminine singular: יִשְׁלְטֹֽנָּה 3rd person common singular: יִשְׁלְטֹֽהֶ alternative 3rd person common singular: יִשְׁלְטֹֽנֶּה 3rd person masculine plural: יִשְׁלְטֹם 3rd person feminine plural: יִשְׁלְטֹן 3rd person common plural: יִשְׁלְטֹל The above table has the advantage of showing the objective suffixes for common objects in all genders, numbers, and persons, meaning they do not need to be listed out here. As with the perfect, masculine and feminine plural future tense verbs have identical forms when taking objective suffixes, so there are no distinct forms for the common plural future tense with objective suffixes — the same forms work for all three grammatical genders. The Imperative: The imperatives are formed regularly, which is to say that the singular is שִׁלְטֶה and the plural שִׁלְטוֹל. As with other imperatives, the objective suffixes function identically to the future tense. Weak Roots In addition to strong roots that operate on the paradigm outlined above, Hebrew has a large number of weak roots that cause a number of predictable changes in the inflection. Fortunately for our purposes, most of these roots effect changes to the beginnings and middles of verbs; it is, of course, necessary to understand this behavior to properly conjugate these verbs, but since the endings are left undisturbed, it is not necessary to show how they look in the common gender specifically. A few weak roots, however, do mess with the endings, and so a few remarks are in order about these classes of verbs. III-ה Verbs III-ה verbs, which is to say verbs whose third consonant is a weak ה resulting from the fading away of a pre-Biblical-Hebrew י, require the most extensive changes. Due to its frequency, I will be using the root עשׂה to illustrate these changes. The common singular participle, in both absolute and construct states, is עוֹשֶׂת; the plural is עוֹשׂוֹל. Both of these forms can take pronominal suffixes directly. In the perfect, the second person common singular is עָשִֽׂיתֶ; the third person common singular is עָשְׂתֶה, in keeping with the general morphological patterns of these roots. The second person plural ends in תֶל, as one would expect. The second person forms take objective suffixes regularly — עֲשִׂיתֶֽנִי, עֲשִׂיתֽוּהֶ — but the third person singular requires some explanation. Essentially, to keep the forms distinct from both the masculine and feminine while also avoiding unidiomatic stacks of syllables, the third person common singular drops the final radical (as does the masculine) but not the suffix, giving a base form of -עָשֶׂת This then yields the expected suffixed forms: עָשֶֽׂתְנִי, עָשֶֽׂתְךָ, עָשֶֽׂתַן — and so on. This may be slightly etymologically suspect, but I don’t believe it breaks any rules of Hebrew morphology, and it seems like the least clunky of the options available. The future/imperfect is less complicated: 2nd person singular: תַּעֲשֶׂת 2nd person plural: תַּעֲשׂוֹל 3rd person singular: יַעֲשֶׂת 3rd person plural: יַעֲשׂוֹל The imperative is formed by dropping the prefix, as expected. To attach objective suffixes to the singular,the ת ֶ ending drops, leaving a stem that can be linked to the suffixes with the expected ḥolam vowel. III-Guttural Verbs Verbs that have a ח, an ע, or a הּ (which is to say a strong, consonantal הּ that is not derived from a י) for their third consonant are slightly irregular in that the common singular participle is שׁוֹמַֽעַה in its absolute and construct states. As with other common singular participles, it drops the final syllable before taking suffixes: שׁוֹמַעֵֽנוּ. These roots are otherwise regular. III-א Verbs Verbs that have an א for their third consonant likewise have an irregular common singular participle. The absolute form is בּוֹרֵֽאַה, the construct בּוֹרְאַת. The construct state takes pronominal suffixes as expected: בּוֹרְאַתֶהּ. These roots are otherwise regular. II-ו/י Verbs While these verbs have a great many vowel and accent shifts in their various inflected forms, these changes overwhelmingly affect the middle of the verb only, leaving the endings intact. The exception is the participle, which looks as follows: singular absolute: שָׂמֶה singular construct: שְׂמֶת plural absolute: שָׂמוֹל plural construct: שְׂמוֹל The construct forms can then take pronominal suffixes in the usual manner: שְׁמֶתֵךְ Doubly Weak Roots Most doubly weak roots need no comment, but two specific cases require slight clarification: Verbs that are both III-ה and II-ו/י keep the III-ה pattern in the participle — חַיֶּת not חַיֶּה. Verbs that are both III-א and II-ו/י keep the latter pattern, not the former — בָּאֶה not בָּאַה. Other forms are as expected. Hif’il Participles Hif’il participles have a different conjugation than participles in other binyanim. They behave essentially like nouns or adjectives and so shouldn’t cause any difficulties, but for the sake of completeness, here’s an example paradigm: singular absolute: מַדְרִיכֶה singular construct: מַדְרִיכֶת singular with example pronominal suffix: מַדְרִיכֶתֵֽנוּ plural absolute: מַדְרִיכוֹל plural construct: מַדְרִיכוֹל plural with example pronominal suffix: מַדְרִיכוֹלֵֽינוּ While the above may feel somewhat cursory, I believe it should allow you to construct any ungendered word in Hebrew that you need to in this system. Again, most of the singular forms here are the work of Lior Gross and Eyal Rivlin — I have simply created a new plural system, revised a few forms that seemed strange to me, and explicitly created some forms that are necessary for robust usage in Biblical and Rabbinic Hebrew. I obviously cannot speak for Lior or Eyal, but when it comes to my own contributions here, I can think of nothing I would desire more than having people take my work, improve upon it, and use it in their own projects out there in the wider world. A Proposal for Nonbinary Aramaic In developing this proposal, I did my best to check multiple sources and put together something that seems reasonable according to all of them, but this is much, much more tentative than the Hebrew system laid out above. If anyone with strong Aramaic feels like doing a deep dive here, I would be profoundly grateful for any feedback or guidance on what I have done. There isn’t a lot of Aramaic in the siddur, but I would like what Aramaic there is to be good. Nouns and Pronouns Singular nouns look fairly similar to Hebrew; plural nouns are constructed somewhat differently: singular absolute: אִמְּרֶה singular construct: אִמְּרֶת singular emphatic: אִמְּרֵתָא plural absolute: אִמְּרֻן plural construct: אִמְּרֻת plural emphatic: אִמְּרֻתָא Possessive suffixes, likewise, are a mix of the familiar and the altered: 2nd person singular for masculine plural nouns: אִמְּרֵֽיךֶ 2nd person singular for all other nouns: אִמְּרֶתֵֽךֶ 2nd person plural for masculine plural nouns: אִמְּרֵיכֹל 2nd person plural for all other nouns: אִמְּרֶתְכֹל 3rd person singular for masculine plural nouns: אִמְּרֽוֹיֶהּ 3rd person singular for all other nouns: אִמְּרֶתֹהּ 3rd person plural for masculine plural nouns: אִמְּרֵיהֹל 3rd person plural for all other nouns: אִמְּרֶתְהֹל Personal pronouns would then look like this: 2nd person singular: אַנְתֶּה 2nd person plural: אַנְתֶּן 3rd person singular: הֶא 3rd person plural: אִנּוֹן Verbs Since this all feels so tentative, I’ve only worked out the forms for strong roots, trusting that it will be possible to work out the weak roots as necessary if this proposal holds up. Here, then, are the common forms of the participle: singular absolute: כָּתְבֶה singular construct: כָּתְבֶת singular emphatic: כָּתְבֵתָא plural absolute: כָּתְבֻן plural construct: כָּתְבֻת plural emphatic: כָּתְבֻתָא Here’s the past/perfect tense: 2nd person singular: כְּתַֽבְתֶּ 2nd person plural: כְּתַבְתּוֹן 3rd person singular: כִּתְבֹת 3rd person plural: כְּתַֽבוֹל And here’s the imperfect/future tense: 2nd person singular: תִּכְתְּבֶה 2nd person plural: תִּכְתְּבוֹן 3rd person singular: יִכְתְּבֶה 3rd person plural: יִכְתְּבוֹן This would then give the imperatives as כִּתְבֶּה in the singular and כִּתְבּוֹן in the plural. I have not bothered to work out objective suffixes for the simple reason that I don’t think any Aramaic passage in the siddur makes use of them. Obviously, then, this is not a full nonbinary grammar of Aramaic in the way that the Hebrew grammar above strives to be, but the Aramaic in the siddur is so minimal that I’m not sure a full nonbinary system is necessary for the present purposes, and so I leave the deeply worthwhile work of fleshing this out to account for all possibilities to those working on projects that engage more deeply with this language. Colophon The plaintext edition of the siddur was written using Visual Studio Code version 1.78.2 on a Lenovo ThinkPad running Windows 11. Hebrew text was entered using the Tiro Biblical Hebrew keyboard developed by the Society of Biblical Literature. Special characters used in transliteration were entered using Key Manager 1.14 to remap certain key combinations. A final benediction: i bless you with the blessing of water and stone, ocean and chasm; with the blessing of tree and fire, cloud and sky, i bless you. i bless you with the blessing of orbit and atom; i bless you with the blessing of soil and fungus; i bless you with the blessing of fish and fowl; with the blessing of star and mountain, moon and glacier i bless you. with the blessing of years and seasons, harvests and bounties i bless you. with the blessing of tides and berries and grasses and flowers i bless you: live, and be well, and make better this beautiful world. you are precious. you are loved. you cannot be replaced