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SIDDUR KOL KOREH

Yavneh: A Jewish Renewal Community

ALEPH: Alliance for Jewish Renewaledited by Rabbi Daniel Siegel

SHABBAT SHACHARIT / THE SHABBAT MORNING SERVICE

INTRODUCTION

I. SHABBAT MORNING BLESSINGS P. 1

THE SYNAGOGUE AND ITS SERVICE

The focal point of a synagogue is the Aron ha-Kodesh, the ark containing the Torah scrolls. The scrolls have been written on parchment by a scribe who has meticulously copied the text over the course of many months, using a quill and special ink. They are considered the most sacred objects in the synagogue. When the ark is opened or the Torah lifted, the congregation stands in respect.

THE SIDDUR: A LADDER OF DREAMS

“The ‘Siddur’ (traditional Jewish Prayerbook) has as its chief underlying grid the metaphor of ascending the ladder dreamed of by Jacob and then descending back to earth.

“A ladder is a network, a lattice of rungs linking the segmented stages of hierarchy from top to bottom in an explicated order. A spiritual ladder is a series of experiences which build upon each other, linking each subjective state with subtle levels of the implicate order of our universe.

“It is our self-chosen task to climb the ladder of the Siddur consciously, to become more aware of invisible and semi-visible Divine realities; perhaps even to trigger the Divine Reality into a rebirth of consciousness of itself. In the Jewish mystical tradition, this birthing self-knowledge of the universe is the ultimate Revival of the Dead, the Tekhiat Hamaytim.”

The service itself is divided into five parts:


INTRODUCTION


BIRCHOT HASHACHAR – THE MORNING BLESSINGS

AWAKENING IN THE WORLD OF ASSIYAH: ENGAGING THE SACRED BODY IN TIME AND SPACE

These prayers and blessings are recited either at home upon arising or immediately upon entering the synagogue. They include blessings thanking God for the basic necessities of life, for the proper functioning of the body, and for the gift of being Jewish and free.

“Finding the Ground is the transition from morning wake-up to a more expanded consciousness. Often, this is a time for warmups and movement. Of course, movement is not limited to the world of action and also, the body is not restricted to any one world. With that in mind, we often do try to find ways to involve the body here, doing sitting adjustments, exercises with the eyes, and other Assiyah-like physiological sharpening, which we can refine later in the services. Fun stuff, welcoming with heart, and serious humor are appropriate here.”

P’SUKAY D’ZIMRA – VERSES OF PRAISE

CONNECTING FAITH FACTS TO ART-FORMS IN THE WORLD OF Y’TZIRAH:PRIMING THE THIRST FOR SPIRIT

This is the time which prepares us for prayer. We give praise to the Creator of all life, becoming aware of the vastness of creation and sharing an appreciation for the gift of our lives.

“We transition to the world of sensitivity, and self-expression. After finding our vitality, we seek our volatility. Relationship patternings are said to originate in yetzirah, the world of feelings, shadows, where everything has a twin, complementary or opposite.”


INTRODUCTION


SHACHARIT – THE MORNING SERVICE

CONNECTING SACRED ARTISTRY-FORMS TO DIVINE FREEDOM IN THE WORLD OF BRI’AH:PRIMING THE SELF WITH EMPTINESS

Shacharit begins with a blessing in honor of the passage of day and night, seen as

expressions of God’s will. The second blessing acknowledges the love we and God

share, symbolized by the Torah, our map through the maze of life. It is also a blessing

for revelation – what is new and surprising.

At the center of the service is the Sh’ma. We listen with all our hearts to the Oneness

that is within us and all around us, uniting us in spirit. What we do in the world is an

expression of our own godliness and our connection to the Infinite One. We assume

responsibility for this teaching and our actions and we make a commitment to share it

with our children and to live it in all that we do and say.

The last prayer of this section of the service is about redemption – coming out of

Egypt. Leaving Egypt was the beginning of our understanding of freedom and

responsibility. We bless God that we might all be redeemed and able to sing.

“We transition to the world of Bri’ah, of ongoing creation and transformations, of

constant Big Bangs with the half Kaddish, the Barkhu, and dissolve and reform

through the Sh’ma and Mi Kamokha.”


INTRODUCTION


THE AMIDAH – THE SILENT PRAYER

BEING THERE IN WHOLENESS IN THE ROOF-WORLD OF ATZILUT:RECEIVING THE GIFT OF GOD’S CROWN

The fourth part of the service is the standing prayer, said silently. In this prayer, the amidah, each member of the community is alone. In the daily services, this is the time to express hopes and desires for ourselves and for other people. Asking for things is not appropriate on Shabbat so we acknowledge our connection with God through the chain of our ancestors and through God’s love and power. We appreciate the restfulness of this day and ask that our rest be accepted as our work is during the week.“In many ways, experiencing Atzilut is the peak height of the davvenen. But, in process, in actuality, some may find their peak in the first section of the prayers, and another may not ‘peak’ at all. We feel that as long as you ‘peak’ once in every four davvenens, the effort carries momentum. Enjoy Atzilut – it’s a good place to melt away from the superficial overwhelm for a while. But could you live there?”

THE TORAH

RE-ENTERING THE WORLD OF BRI’AH:CONNECTION BETWEEN THE MIND OF GOD AND THE MIND OF HUMANITY

The fifth part of the service is for study. It is traditional that whenever Jews get together, they take time to learn. The beginning of all Jewish study is the Torah, the five books of Moses. They are read in a cycle throughout one year or over three years. In addition, a section from the prophets (the haftarah) is read. Following the readings, there is a discussion about the way these writings relate to our lives. In the earlier parts of the service, we talk directly to God. When we discuss the Torah reading, it is an opportunity for God to talk to us.“Through the Torah Service we seek to anchor our experiences into the pathways bridging spirit wisdom into the world. Can you imagine the secrets, the keys to the universe written in Torah Script? Can you sense the miracle in every word? Every word has 72 meanings, so if it is getting boring, why might that be?”

MAH TOVU / HOW GOOD (ARE YOUR TENTS)HOLY SPACE DEDICATION


Mah tovoo o’hahlechah yah’ahkov, mishk’notechah yisrah’ayl. Vah-ahnee b’rov chahsd’chah ahvo vaytechah, eshtahchahveh el haychahl kodsh’chah b-yir’ahtechah. Ahdonai, ah’hahvtee m’on baytechah, oo-m’kom mishkahn k’vodechah. Vah-ahnee eshtahchahveh v-echrah’ah,ev’r’chah lifnay Ahdonai osee.Vah-ahnee t’feelahtee l’chah Ahdonai, ayt rahtson.Eloheem b’rov chahsdechah, ahnaynee be-emet yish’echah.

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How lovely are your tents, O Jacob, your dwelling-places, O Israel.

In Your abundant lovingkindness, O God, let me enter Your house,

reverently to worship in Your holy temple.

Adonai, I love Your house, the place where Your glory dwells.

So I would worship with humility,

I would seek blessing in the presence of God, my Maker.

To you, then, Adonai, does my prayer go forth.

May this be a time of joy and favor.

In Your great love, O God, answer me with Your saving truth.

V-A’HAVATA L-RAY’ACHA / LOVE YOUR FRIENDS

Many Jews believe that one cannot begin to pray, a process in which the acceptance of God upon oneself is the central experience (through the recitation of the Sh’ma), unless one has first accepted the obligation to recognize the presence of God in each person.


Hahraynee {m’kahbayl} {m’kahbelet} ahlaiet mitsvaht hah-boray:V-ah’hahvtah l-ray’ahchah kah-mochah.

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I hereby accept the obligation

of fulfilling my Creator’s mitzvah in the Torah:Love your neighbor as yourself.

V-ah’hahvtah l-ray’ahchahv-ah’hahvtah kah-mochah v-ah’hahvtah ahnee hah-Shemv-ah’hahvtah l-ray’ahchah kah-mochah ahnee hah-Shem.

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And you shall have love in your heart

For yourself and your friends

To create a world of hope and peace

We were made in the light of hah-Shem

IT IS A GREAT MITZVAH TO BE HAPPY ALWAYS

Mitsvah g’dolah li-h’yot b-simchah tahmeed

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PUTTING ON THE TALLIT

The tallit is a garment of light and blessing. To wrap oneself in the tseetsit (fringes) is to create a personal sacred space for your prayers. As the following two verses suggest, wrapping oneself in a tallit is something like what God does each morning, “wearing” the light and spreading the weaving which is the sky.

Take the tallit in your hands, holding it by the two ends of the atarah (the “collar” or crown). Say, or sing, these verses from Psalms as a kavvanah, a meditation which focuses

you on the mitzvah you are about to perform.


Bahrchee nahfshee et AhdonaiAhdonai elohai gahdahltah m’od Hod v-hahdahr lahvahshtah. Oteh or kah-sahlmah noteh shahmahyim kah-y’ree’ah.

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O my soul, bless God.

YAH, my God, You are very great.

You wrap yourself in light as a garment.

You stretch out the heavens as a curtain.

PUTTING ON THE TALLIT (II)

Now, say the blessing. As you finish the last words, kiss the two ends of the atarah and swing the tallit over your head in a circular motion using the left hand. When your two hands again meet, the tallit is covering your head. Hold it there a moment, experiencing your entry into sacred space and consciousness of the Divine. Then place the tallit on your shoulders.


Bahrooch ahtah Ahdonaielohaynoo melech hah-olahm ahsher kidshahnoo b’mitsvotahv v-tseevahnoo l-hit’ahtayf bah-tseetsit.

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You abound in blessings Eternal our God

source of all creation

for making us holy with your mitzvot

and teaching us to wrap ourselves in tzitzit.

Tinahtsayl nahfshee v-roocheev-nishmahtee oo-t’feelahteemin hah-cheetsoneemV-tahtseelaym k-nesher yah’eer keeno ahl gozahlahv y’rahchayf.

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Through the mitzvah of the fringes shall my soul and my spirit

and my prayer be delivered from outside evils;and may the tallit protect them as an eagle that stirs up her nest

and hovers over her young.

CONNECTING BODY TO SPIRIT

TEXT: TRADITIONAL


Bahrooch ahtah Ahdonai elohaynoo melech hah-olahm, ahsher nahtahn lah-sechvee veenah l-hahvcheen bayn yom oo-vayn lailah. Bahrooch ahtah Ahdonaielohaynoo melech hah-olahm, she-ahsahnee b-tsahlmo. Bahrooch ahtah Ahdonai elohaynoo melech hah-olahm, she-ahsahnee yisrah’ayl. Bahrooch ahtah Ahdonai elohaynoo melech hah-olahm,she-ahsahnee {ben} {bat} choreen. Bahrooch ahtah Ahdonai elohaynoo melech hah-olahm,pokay’ahch ivreem.

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Praised are You, YAH our God,author of time and space

• who enables creatures to distinguish between night and day,• who made me in Your image,• who made me Yisrael,• who made me free,• who gives sight to the blind.


TEXT: TRADITIONAL (II)

Bahrooch ahtah Ahdonai elohaynoo melech hah-olahm, mahlbeesh ahroomeem.Bahrooch ahtah Ahdonai elohaynoo melech hah-olahm, mahteer ahsooreem.

Bahrooch ahtah Ahdonai elohaynoo melech hah-olahm, zokayf k’foofeem. Bahrooch ahtah Ahdonai elohaynoo melech hah-olahm, rokah hah-ahrets ahl hah-mahyim.

Bahrooch ahtah Ahdonai elohaynoo melech hah-olahm,hah-maycheen mits’ahday enosh.

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Praised are You, YAH our God, author of time and space

• who clothes the naked,• who releases the bound,• who raises the downtrodden,• who creates the heavens and the earth,• who guides us on our path,



TEXT: TRADITIONAL (III)


Bahrooch ahtah Ahdonai elohaynoo melech hah-olahm, ozayr yisrah’ayl bi-g’voorah.

Bahrooch ahtah Ahdonai elohaynoo melech hah-olahm, otayr yisrah’ayl b-tif’ahrah.

Bahrooch ahtah Ahdonai elohaynoo melech hah-olahm, hah-notayn la-yah’ayf ko’ahch. Bahrooch ahtah Ahdonai elohaynoo melech hah-olahm,she-ahsah lee kol tsorkee.

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Praised are You, YAH our God, [mother of all life][our life and the life of all worlds][author of time and space]...

• who strengthens the people Israel with courage,• who crowns the people Israel with glory,• who restores vigor to the weary.• who provides for all my needs.


TEXT: INTERPRETIVE


Leader: We respond:1.The morning will unfold for us The morning will unfold for usLife will rise from dust Life will rise from dustWe’re rising in remembrance We’re rising in remembrance

(Together): of Your love. HalleluYAH...

2. You opened up our eyes to see,You have made us free,We’re rising in remembrance

of Your love. HalleluYAH...

3. You lift us up when we are down,You share with us Your royal crownWe’re rising in remembrance


4. You guide our steps at every turn,You teach us what we need to learnWe’re rising in remembrance


5. You give us strength when we are weak,Reminding us of what we seekWe’re rising in remembrance


6. Beyond imagination,Your presence fills creationWe’re rising in remembrance


7. You lift the slumber from our eyes,You signal for the sun to riseWe’re rising in remembrance


PSALM 92 – THE PSALM FOR SHABBAT


In this psalm, the references to the larger vision for all of history (“the wicked may flourish like grass, all who do evil may blossom; yet they are doomed to destruction”) seem to fit well with the idea that Shabbat is a taste of the world to come, a moment when we can appreciate the totality of history as though the messiah had already come ( !"#"$% #&'() *+,(- / may’ayn olahm hah-bah).

Rabbi Nachman of Bratzlav teaches that it was Adam who composed and recited this psalm before the first Shabbat. Its connection to Shabbat is the line, “While You, Adonai, are exalted for all time.” The way in which we learn that God is truly exalted, even though we may be living in a difficult moment, is through the Shabbat observance of the righteous. The model provided by their trust and commitment serves as the best reminder that God’s justice will prevail.

Hah-yom yom Shahbaht kodesh, she-bo hahyoo hah-l’veeyeem omreem b-vayt hah-mikdahsh:Mizmor sheer l-yom hah-shahbaht.Tov l-hodot lah-donai oo-l’zahmayr l-shimchah elyon.L-hahgeed bah-boker chahsdechah ve-emoonahtchah bah-laylot.

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This is the holy Shabbat day,on which the Levites in the temple recited

the following psalm:A song to sing for Shabbat.It is good to give thanks to YAH, To sing of Your glory,To proclaim Your love at daybreak, Your faithfulness through the night;

PSALM 92 – THE PSALM FOR SHABBAT (II)


Ahlay ahsohr v-ahlay nahvel, ahlay heegahyon b-cheenor.Kee seemahchtahnee Ahdonai b-fo’olechah b-mah’ahsay yahdechah ahrahnayn. Mah gahdloo mah’ahsechah YAH, m’od ahmkoo mach’sh’votechah. Eesh bah’ahr lo yaydah, oo-ch’seel lo yahveen et zot.Bifro’ach r’shah’eem k’mo aysev, vah-yahtseetsoo kol po’ahlay ahven, l-heeshahmdahm ahday ahd.

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By the music of the lyre, By song and rippling harp.Your wonders have gladdened and astounded me,Your work moves me to song.How great are Your works, YAH!How subtle are Your designs!A brutish person cannot grasp this, a superficial one cannot understand this:crass people are many, they sprout like weeds; they blossom overnight, only to wither forever without remains.

PSALM 92 – THE PSALM FOR SHABBAT (III)


V-ahtah mahrom l-olahm Ahdonai.Kee heenay oyvechah Ahdonai, kee heenay oyvechah yovaydoo, yit’pahrdoo kol po’ahlay ahven. Vah-tahrem kir’aym kahrnee, bahlotee b’shemen rah’ah’nahn. Vah-tahbayt aynee b-shoorai, bah-kahmeem ahlai m’ray’eem tishmahnah oznai. Tsahdeek kah-tahmahr yifrahch, k-erez bah-l’vahnon yisgeh. Sh’tooleem b-vayt Ahdonai, b-chahtsrot elohaynoo yahfreechoo. Od y’noovoon b’sayvah, d’shayneem v-rah’ah’nahneem yi’h’yoo. L-hahgeed kee yahshahr Ahdonai, tsooree v-lo ahvlahtah bo.

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But You are everlasting and steadfast, Eternal.Your enemies perish, O God, see Your enemies perish;The wicked die and do not persist in righteous memory.You raise my horn high like that of a wild ox,You soothe my sweated head with fresh oil;You reveal my enemies’ treachery, so I may avoid their cunning. You make my goodness sweet as the fruit of the palm,My steadfastness high as the cedars in Lebanon.Planted in the gardens of YAH, they will flourish and multiply.In old age make me fruitful in righteousness;Let love and compassion flow like sap each new spring.I will marvel at the power of YAH, My rock, who renews the freshness of my life.

THE LONG WAY HOME


In the middle of the Garden of Edenstands the Tree of Life,roots and branches nourished and sustainedby Mayim Chayim,Living Waters.We who tasted the Tree of Knowledge, Good and Evil,left the Garden,pursuing illusions of duality,like children,searching for the rules of the game.And now that we have learnedthat thoughts are endless,and desires insatiable,we yearn for the comfort of the Infinite Onewho embraces all differencesin a bouquet of beauty.To re-enter the Garden,we must pass through the sword of truth, surrendering our will to be right.Then we glimpse Her radiance,breathe Her sweet blossoms,taste Her satisfying fruit,and discover that what we seek on the outsidedwells within.Home is the heart of self-love.


P’SUKAY D’ZIMRA / VERSES OF PRAISE

PSALM 19

II: P’SUKAY D’ZIMRA FOR SHABBAT MORNING P. 17

Lah-m’nahtsay’ahch mizmor l-dahveed: Hah-shahmahyim m’sahpreem k’vod ayl oo-mah’ahsay yahdahv mahgeed hah-rahkee’ah yom l-yom yahbee’ah omer v-lailah l-lailah y’chahveh dah’aht. Ayn omer v-ayn d’vahreem b’lee nishmah kolahm.B-chol hah-ahrets yahtsah kahvahm oo-vi-k’tsay tayvayl milayhemlah-shemesh sahm o’hel bah-hem.

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A song of triumph. A psalm of David.The mystery is in the heavens,which speak the glory of God.The sky itself recounts the work of hidden hands.From day to day the mystery is voiced,From night to night the story is retold.There is no sound, no words at all,and yet, we hear the call of a wordless languagepenetrating the universe.The darkness is a love-tent for the sun.

PSALM 19 (II)


V-hoo k-chahtahn yotsay may-choopahtoyahsees k-geebor lah-roots orahch. Mi-k’tsay hah-shahmahyim motsah’o oo-t’koofahto ahl k’tsotahmv-ayn nistahr maychahmahto.Toraht Ahdonai t’meemah m’sheevaht nahfesh aydoot Ahdonai ne’emahnahmahchkeemaht petee.Peekooday Ahdonai y’shahreem m’sahmchay layvmitsvaht Ahdonai bahrah m’eeraht aynahyim Yir’aht Ahdonai t’horah omedet lah’ahd Mishp’tay Ahdonai emet tsahdkoo yahchdahv.

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The sun now rises, like groom from bride of night,like a joyous runner, trembling to start the race.From one end of the heaven climbing into the sky,arcing to the horizon, where sun sets into night,nothing can hide from the sun’s heat and light.The word of the Holy One is whole, restoring life,Our God’s testimony is trustworthy, helping the foolish become wise,Your precepts are calming, refreshing our hearts,Your commandments are clarifying: light for our eyes,Awe of you is purifying, everlasting,Your judgments are true, taken together they are just.

PSALM 19 (III)


Hah-nechemahdeem mi-zah’hahv oo-mi-pahz rahvoo-m’tookeem mi-d’vahsh v-nofet tsoofeem Gahm ahvd’chah nizhahr bah’hem b-shahmrahm aykev rahv. Sh’gee’ot mee yahveenmi-nistahrot nahkaynee. Gahm mi-zaydeem chahsoch ahvdechah ahl yimsh’loo vee, ahz aytahm v-neekaytee mi-peshah rahv. Yih’yoo l-rahtson imray feev-hegyon libee l-fahnechah Ahdonai tsooree v-go’ahlee.

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Far more precious than the purest gold,sweeter than the most exquisite honey, is God’s own word!Your servant, too, is being enlightened by them,in their preservation is great merit.Who knows the way of the heart?Free us from our secret evil!And from premeditated evil, as well, protect your servant.Let them not control me!Then will I be fearless, cleared of grave wrongdoing.All the words I speak to you,and all the thoughts deep in my heart,will then find grace with you, my God,My rock, and my redeemer.


A MEDITATIONGRANT ME THE COURAGE TO BE ALONE

‘Come, my Beloved, let us go forth into the fields...

There I will give you my love.’

Master of the Universe,

grant me the ability to be alone;

may it be my custom to go outdoors each day

among the trees and grass, among all growing things,

and there may I be alone, and enter into prayer,

to talk with the One that I belong to.

May I express there everything in my heart,

and may all the foliage of the field

(all grasses, trees and plants)

may they all awake at my coming,

To send the powers of their life into the words of my prayer,

so that my prayer and speech are made whole,

through the life and spirit of all growing things,

which are made as one by their transcendent Source.

May they all be gathered into my prayer,

and thus may I be worthy to open my heart fully

in prayer, supplication, and holy speech,

that I pour out the words of my heart

before Your Presence like water, O Lord,

and lift up my hand to You in worship,

on behalf of my soul, and the soul of my children.

PSALM 90RETURN TO IMPELLING FORCE


T’feelah l-moshe eesh hah-eloheem.Ahdonai mah’on ahtah hahyeetah lahnoo b-dor vah-dor. B-terem hahreem yoolahdoo vah-t’chol’layl erets v-tayvayl oo-may’olahm ahd olahm ahtah ayl.Tahshayv enosh ahd dahkahvah-tomer shoovoo v’nai ahdahm. Kee elef shahneem b-aynechah k-yom etmol kee yah’ahvorv-ahshmoorah vah-lailah. Z’rahmtahm shaynah yih’yoobah-boker ke-chahtseer yahchahlof.

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Moses’ prayer, the prayer of a person filled with God.Adonai! You have been our only home across the generations.While the mountains were being birthed in the labor of planet earthand across vast dimensions of time and space, the Force of El impelled us.When humanity descends again into feeling overwhelmed by its challenges, a whisper is heard from you, “Return human beings, instead, to your true impelling Force.”Although a billion years are in your perspective as a single day;like yesterday, already come and gone;yet you watch and wait during the passing-time of darkness.Like a flood, life suddenly emerges and we are carried away with ourselves; yet still asleep in many ways.

PSALM 90 (II)


Bah-boker yahtseets v-chahlahf lah-erev y’molayl v-yahvaysh. Kee chahleenoo v-ahpechah oo-vah-chahmahtchah niv’hahlnoo. Shahtah ahvonotaynoo l-negdechah ahloomaynoo li-m’or pahnechah. Kee chol yahmaynoo pahnoo v-evrahtechah kileenoo shahnaynoo k’mo hegeh. Y’may sh’notaynoo bah’hem shiv’eem shahnahv-im bi-g’voorot sh’moneem shahnahv-rahbahm ahmahl vah-ahven kee gahz cheesh vah-nah’oofah. Mee yoday’ah oz ahpechah oo-ch-yir’ahtchah evrahtechah.

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In a single morning of eternity, we spring up and flower wildly;and then pass away into a long evening, recycling like dry grass.We easily miss our own time of flourishing, focusing instead on worries, constantly distracted by fears of every conceivable violence.Our vulnerability is before you always, our most dismal secrets easier to acknowledge when viewed through your Divine Light.All our days can be emptied of heaviness, our changes can be less disconcerting through enlightened thought.The days of our lives are limited to about seventy years;with exceptional vigor, eighty years;and much of them pass in the throes of vanity and turmoil.Yet can we cut ourselves free and fly away [even in the midst of our daily toil].Who can channel anger’s strength to further life’s intention?Who can guide us to transform our fear?

PSALM 90 (III)


Limnot yahmaynoo kayn hodah v-nahvee l’vahv chochmah.Shoovah Ahdonai ahd mahtai v-hinahchaym ahl ahvahdechah. Sahb’aynoo vah-boker chahsdechah oo-n’rahn’nah v’nism’chah b-chol yahmaynoo. Sahmchaynoo kee-mot eeneetahnoo sh’not rah-eenoo rah’ah. Yayrah’eh el ahvahdechah fo’olechah vah-hahdahrchah ahl b’nayhehm.Vee-hee no’ahm Ahdonai elohaynoo ahlaynoo oo-mah’ahsay yahdaynoo kon’nah ahlaynoo oo-mah’ahsay yahdaynoo kon’nayhoo.

!(#$%*F 4A#"4%= 9<G 0*u> -E%A:(; !$:": '3K$#30.-C:30 40-0 >"/ #3FS4 -E0(e3'<5 >"! >?:3D4i.@"I$4"%= :"&)j+ '"6$+/i, =%EWe$%A0 -E%.@$#$'30 I$K3! 4A#"4%=: @"[$E"%= 9(4#*F >(e(4=F%= 1$%*F C('4%= C>30.4rC;D0 ;D! >?:3D4i Y3>v*/i -&0?,ai >"! I$%r40D5.-.40(4 0)>"5 ;?p%A4 ;]o<"4%= >3*"4%=, =#">?@<0 4AB4%= 9*%E%A0 >3*"4%=, =#">?@<0 4AB4%= 9*%E0@0=.

Teach us to treasure each dayThat we may open our hearts to Your wisdom.Return YAH, openly, to us; O when will that be?May master and disciple reconcile!Fill us, at daybreak, with the plenty of your love,let us dance and rejoice throughout our days.Show us how to find gladness for as many days as we held fast to distorted and evil perceptions of life.Let the disciple in us behold the perfection of the master’s work;may our children learn from the radiance we discover in life.May the beauty of the Divine power be with us now.May the Divine beauty unite with the work of our hands.And may our handiwork reflect our connection with the Divine.


A MEDITATION

I now prepare to unify my whole self --

heart, mind, consciousness, body, passions,

(with this holy community)

with the Jewish people everywhere,

with all people everywhere,

with all life and being,

to commune with the Source of all being.

May I find the words, the movements,

that will put me in touch with the great light of God.

May the rungs of insight and feeling that I reach in my devotion

flow from me to others (here with me now)

and fill all my actions in the world.

“May the beauty of God rest on us.

May God establish the works of our hands

and may the works of our hands establish God.”

BARUCH SHE’AMAR / BLESSED IS GOD WHO SPOKE

AWARENESS OF EXISTENCE

We prepare for the morning service by giving praise to our Creator, becoming aware of the vastness of creation, God’s compassion for us, and the gift of our lives. This traditional version follows the nusach of eastern Jews and Hassidim.


Bahrooch she-ahmahr v-hahyah hah-olahmbahrooch hoo.bahrooch omayr v-oseh,bahrooch gozayr oo-m’kahyaym,bahrooch oseh v’raysheet,bahrooch m’rahchaym ahl hah-ahrets, bahrooch m’rahchaym ahl hah-breeyot,bahrooch m’shahlaym sahchahr tov lee-ray’ahv,bahrooch chai lah’ahd v-kahyahm lah-netsahch, bahrooch podeh oo-mahtseel, bahrooch sh’mo.

I3+=l 1D;3#"+ -E034A0 03>*!35, I3+=l 0=;,I3+=l ;*#<+ -E>T@D0, I3+=l B*)<+ =#$Ow<5,I3+=l >T@D0 :$m;1(4F,I3+=l #$W'<5 >"! 03(,LM, I3+=l #$W'<5 >"! 0"I$8w*F, I3+=l #$1"R<5 @3K3+ b*: !(4m;34-, I3+=l '"4 !3>"/ -EOw35 !306N"', I3+=l 7*c0 =#"x(4!, I3+=l 1$#*.

Blessed One, You talked the worlds into beingWhat a blessing, You!Blessed One, Your word makes for becoming.Blessed One, You decree and sustain.Blessed One, all beginnings are Yours!Blessed One, Your compassion enwombs the Earth.Blessed One, Your caring is kind to all creatures.Blessed One, You are generous in rewarding those who respect your creationBlessed One, Ever Alive, ever confirming existence.Blessed One, You make us free, You rescue us.When we hear Your Name we offer blessing.


TRADITIONAL (II)


Bahrooch ahtah Ahdonai, elohaynoo m’kor hah-olahm, hah-ayl, ahv hah-rahchahmahn,hah-m’hoolahl b-feh ahmo, m’shoobahch oo-m’fo’ahr bi-l’shon chahseedahv vah-ahvahdahv. Oo-v-sheeray dahveed ahvdechah n’hahlelchah Ahdonai elohaynoo, b-sh’vahchot oo-vi-z’meerot, oo-n’gahdelchah oo-n’shahbaychahchah oo-n’fah’erchah v-nahzkeer shimchah v-nahmleech’chah elohaynoo, yahcheed chay hah-olahmeem. Melech m’shoobach oo-m’fo’ahr ahday ahd sh’mo hah-gahdol.Bahrooch ahtah Ahdonai melech m’hoolahl bah-tishbahchot.

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Blessed are You, Source of speech, Our God,guide of time and space, the Highest, Merciful parent who is extolled by the people, praised and glorified by the tongue of the pious ones and servants.And through the songs of David, Your servantWe will extol You Holy One, our God, with praises and psalms.We will exalt, praise and glorify You. We will talk about the four letter Name and proclaim You our guide, our God, Unique One, Life of the Realms, Ruler, praised and glorified forever is the Great Name.Blessed are You, Source of speech, our guide,Who is extolled [in return] with [the speech of] our praises.


INTERPRETIVE I

This version is meant to be sung to a melody written by Rabbis Nathan and Joseph Segal.


Bahrooch she-ahmahr v-hahyah hah-olahmBahrooch hoo.Bahrooch oseh v’raysheetBahrooch omayr v-oseh.

I3+=l 1D;3#"+ -E034A0 03>*!35, I3+=l 0=;, I3+=l >T@D0 :$m;1(4F, I3+=l ;*#<+ -E>T@D0,

Blessed is He who speaks the word and the world isBlessed is He, blessed is She, who was and forever isBlessed is She who speaks the word and the world isBlessed is She, blessed is He, who was and forever is.

Bahrooch gozayr oo-m’kahyaym,bahrooch m’rahchaym ahl hah-ahrets, bahrooch m’rahchaym ahl hah-breeyot,bahrooch m’shahlaym sahchahr tov lee-ray’ahv,bahrooch chai lah’ahd v-kahyahm lah-netsahch, bahrooch podeh oo-mahtseel, bahrooch sh’mo.

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Blessed be the One separating and sustaining.Blessed be the One forever creating.Blessed be the One whose love fills the earth.Blessed be the One whose compassion gives life.Blessed be the One living forever.Blessed be the Name of the One.


INTERPRETIVE II

This version is meant to be sung to a melody written by Rabbi Hanna Tiferet.


Bahrooch she’ahmahrb’roochah she’ahmrahv-hahyah hah-olahm (2x)

I3+=l 1D;3#"+I$+=K30 1D;3#$C0 -E034A0 03>*!35

Blessed is heBlessed is sheBlessed are we

who speak and are heard (2x)________________________________________________________

This is the chant written by Rabbi Shefa Gold:

Bahrooch hoo, bahrooch sh’mo

B’roochah hee, bahrooch sh’mah

Bahrooch she’ahmahr v-hahyah hah-olahm

I3+=l 0=; I3+=l 1$#*

I$+=K30 0(4; I3+=l 1$#3y

I3+=l 1D;3#"+ -E034A0 03>*!35.

PSALM 145 / ASHRAY

DIVINE FLEXIBILITY


Ahshray yoshvay vaytechah, od y’hahl’loochah selah. Ahshray hah-ahm she-kahchah lo, ahshray hah-ahm she-Ahdonai elohahv.

[T’heelah l-dahveed.]

Ahromimchah elohai hah-melech, vah-ahvahrchah shimchah l-olahm vah-ed.

B-chol yom ahvahrchekah, vah-ah’hahl’lah shimchah l-olahm vah-ed.

Gahdol Ahdonai oo-m’hoolahl m’od,

v-ligdoolahto ayn chayker. Dor l-dor y’shahbahch mah’ahsechah, oo-g’voorotechah yahgeedoo.

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Blessed are they who dwell in your house;they shall praise you forever. (Psalm 84:5)Blessed is the people who are so favored;blessed is the people for whom Adonai is God. (Psalm 144:15)

My praises lift you on high, O my God,these hymns that I sing without stop.Day after day I will praise you,chanting hallels as long as I live.Great is Adonai showered in praise,a fullness whose depths can never be known.From age to age we sing your works,the astonishing marvels we have seen unfold.

PSALM 145 / ASHRAY (II)


Hahdahr k’vod hodechah, v-divray nifl’otechah ahseechah. Ve-ezooz nor’otechah yomayroo, oo-g’doolahtchah ahsahp’renah. Zaycher rahv toov’chah yahbee’oo, v-tsidkahtchah y’rahnaynoo. Chahnoon v-rahchoom Ahdonai, erech ahpahyim oo-g’dol chahsed. Tov Ahdonai lah-kol,

v-rahchahmahv ahl kol mah’ahsahv.

Yodoochah Ahdonai kol mah’ahsechah, vah-chahseedechah y’vahrchoochah.

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We dwell on your splendor – such radiance and glory!So many tales of wonder to tell! Awed by your power and sway,how could I not declare your greatness?We pour forth our songs, glorifying your goodness,celebrating your justice in hymns.Adonai is so gracious and tender, so patient and faithful and kind.Concerned with each of your creatures,you surround all things with your love.All creation gives thanks to its source;those who love you ring out their praise.

PSALM 145 / ASHRAY (III)


K’vod mahlchootchah yomayroo, oo-g’voorahtchah y’dahbayroo. L-hodee’ah livnay hah-ahdahm g’voorotahv,

oo-ch’vod hahdahr mahlchooto.

Mahlchoot’chah mahlchoot kol olahmeem, oo-memshahlt’chah b-chol dor vah-dor.

Somaych Ahdonai l-chol hah-nofleem,

v-zokayf l-chol hah-k’foofeem.

Aynay chol aylechah y’sahbayroo, v-ahtah notayn lah’hem et ochlahm b-eeto.

Potay’ahch et yahdechah, oo-mahsbee’ah l-chol chai rahtson.

/$:*/ #"!$K=FXi 4T;#"+=, =V$:=CFXi 4Eu&"+=.0$0*O4>" !(:$%r4 03;3,5 B$:=tFS4-, =K$:*/ 0?u+ #"!$K=F*.1,!$K=FXi #"!$K=F 93!–>T!3#(45, =#D#$1"!$Z$i I$K3!–H*+ -Ap+.2*#<l 40-0 !$K3!–0"eTY$!(45, -E)*|s !$K3!–0"9$Y=Y(45.344%r4 KT! ;<*/4i 4E@"&"+=, -E;"Z30 %*FQG !30D5 ;DF–;3K$!35 I$>(Z*.5*=>'" ;DF–4AD4i, =#"@$&'4>" !$K3!–'"4 CN*G.

Crying in joy at the majesty of your presence,chanting the vastness of your might,Letting all people know of your powerand the splendor of your ageless presence:Your realm is the realm of all time and space,your reign is everlasting!Adonai, you support all who fall,and lift all whose lives are broken.Every eye looks toward you in hope,and when they hunger, you feed them their fill.You open wide your hand, and all life feasts on your favor.

PSALM 145 / ASHRAY (III)


Tsahdeek Ahdonai b-chol d’rahchahv,

v-chahseed b-chol mah’ahsahv.

Kahrov Ahdonai l-chol kor’ahv,

l-chol ahsher yikrah’oohoo ve-emet. R’tson y’ray’ahv yah’ahseh,

v-et shahv’ahtahm yishmah v-yoshee’aym.Shomayr Ahdonai et kol o’hahvahv,

v-ayt kol hah-r’shah’eem yahshmeed.

T’heelaht Ahdonai y’dahbayr pee, vee-vahraych kol bahsahr shaym kodsho l-olahm vah’ed.

Vah-ahnahchnoo n’vahraych YAH, may-ahtah v’ahd olahm. Hahl’looYAH.

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-&;?0P'$%= %E:3ml 4Ay, #<>"Z30 -E>"/ >*!35.0"!$!=4Ay.

All the ways of the One are righteous,and the deeds of the Eternal are kind.Adonai is close to all who call,to all who cry out from their hearts,Answering those whose awe is the Infinite,hearing their cry, setting them free.You shield and shelter all who love you,but all the wicked you lay waste.May my mouth always sing to my source,and all flesh forever bless the most holy name.We shall praise YAH, now and always, HalleluYAH.

PSALM 146 / MY SOUL PRAISES GOD


Hahl’looYAH. Hahl’lee nahfshee et Ahdonai (YAH).Ah’hahl’lah Ahdonai (YAH) b-chahyai, ahzahmrah laylohai b-odee. Ahl tivt’choo vi-n’deeveem, b-ven ahdahm she-ayn lo t’shoo’ah. Taytsay roocho yahshoov l-ahdmahto, bah-yom hah-hoo ahvdoo eshtonotahv. Ahshray sh-ayl yah’ahkov b-ezro,sivro ahl Ahdonai elohahv.Oseh shahmahyim vah-ahrets, et hah-yahm v-et kol ahsher bahm hah-shomayr emet l-olahm.

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HalleluYAH!Praise, my soul, The Omnipresent!I praise The Innermost my whole life through,I sing out to my God as long as I endure.Trust not in human benefactors,in mortal beings, who have no power to help.Their spirit leaves, they go back to the ground,on that day, all their thoughts are lost.Happy is one who has the God of Jacob for a help,whose hopeful thought is for The Living One, our God,the maker of the heavens and the earth,the seas and all that they contain,the world’s true guardian,

PSALM 146 / MY SOUL PRAISES GOD (II)


Oseh mishpaht lah-ahshookeem, notayn lechem lah-r’ayveem Ahdonai mahteer ahsooreem. Ahdonai pokay’ahch ivreem, Ahdonai zokayf k’foofeem, Ahdonai ohayv tsahdeekeem. Ahdonai shomayr et gayreem, yahtom v-ahlmahnah y’odayd, v-derech r’shah’eem y’ahvayt. Yimloch Ahdonai l-olahm, elohahyich tseeyon l-dor vah-dor Hahl’looYAH.

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who musters justice on behalf of the oppressed,who gives bread to the hungry,Advocate, who sets the captive free,The Unseen One, who makes the blind to see,Supporting One, who helps the lame to stand,The Watchful One, who loves the just,The Bountiful, protector of the stranger,and in whom the orphan and the widow find their strength,By whom the evildoers’ route is set awry.The All-Embracing, reigns eternally,your God, O Zion, from one generation to the next.HalleluYAH!

PSALM 148 / SING HALLEL

HEIGHTENING NATURE’S POLARITIES


Hahl’looYAH. Hahl’loo et Ahdonai min hah-shahmahyim, hahl’loohoo bahm’romeem. Hahl’loohoo chol mahl’ahchahv, hahl’loohoo kol ts’vah’ahv. Hahl’loohoo shemesh v-yahray’ahch, hahl’loohoo kol kochvay or. Hahl’loohoo sh’may hah-shahmahyim, v-hah-mahyim ahsher may-ahl hah-shahmahyim. Y’hahl’loo et shaym Ahdonai, kee hoo tseevah v-nivrah’oo. Vah-yah’ahmeedaym lah-ahd l’olahm, chok nahtahn v-lo yah’ahvor.Hahl’loo et Ahdonai min hah-ahrets, tahneeneem v-chol t’homot.

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HalleluYAH!Sing hallel to God from heaven, sing hallel in the heights,Sing hallel with the angels, sing hallel with all hosts,Sing hallel sun and moon, and all you glittering stars!Sing hallel highest heavens, and all the water to become rain.Sing hallel to the source of love,For at its command all were created.God raised them up forever in their placeAnd gave them the laws by which nature abides.So sing hallel from the earth,sea monsters and all the depths.

PSALM 148 / SING HALLEL (II)


Aysh oo-vahrahd, sheleg v-keetor, roo’ahch s’ahrah osah d’vahro, He-hahreem v-chol g’vah’ot, ayts p’ree v-chol ahrahzeem,Hah-chahyah v-chol b’haymah, remes v-tseepor kahnahf, Mahlchay erets v-chol l’oomeem, sahreem v-chol shoftay ahrets, Bahchooreem v-gahm b’toolot, z’kayneem im n’ahreem.Y’hahl’loo et shaym Ahdonai, kee nisgahv sh’mo l’vahdo,Hodo ahl erets v-shahmahyim. Vah-yahrem keren l’ahmo, T’heelah l-chol chahseedahv, li-vnay yisrah’ayl ahm k’rovo.Hahl’looYAH.

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Fire, hail, snow and cloud, wild winds of the storm – all do the Divine work!Mountains and hills, fruit trees and cedars,Wild things and domestic animals.Creatures that crawl and flying birds,Presidents of the earth and all voters,Politicians and civil servants,Both young men and young women, elders and children.Let all praise God’s name, which alone is exalted,Splendor surpassing earth and heaven.Noble stature you brought to your people,Praise to your followers, to Israel your faithful ones. HalleluYAH!

PSALM 150 / HARMONY OF ALL VOICES

In this, the final psalm in the Book of Psalms and of this section of the service, it is as though the orchestra has completed tuning up and we are now finally ready to become a congregation, singing in harmony.


Hahl’looYAH.Hahl’loo ayl b-kodsho,Hahl’loo’hoo b-r’kee’ah oozo. Hahl’loo’hoo vi-g’voorotahv, Hahl’loo’hoo k’rov goodlo. Hahl’loo’hoo b-taykah shofahr, Hahl’loo’hoo b-nayvel v-cheenor. Hahl’loo’hoo b-tof oo-mahchol, Hahl’loo’hoo b-meeneem v-oogahv. Hahl’loo’hoo v-tsil’ts’lay shahmah, Hahl’loo’hoo b-tsil’ts’lay t’roo’ah. Kol hah-n’shahmah t’hahlayl YAHHahl’looYAH.Kol hah-n’shahmah t’hahlayl YAHHahl’looYAH.

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HalleluYAH!Praise the source in the holy space!Praise the source in the heights above!Praise the source in its infinite expanse!Praise the source with shofar blast,with lute and harp, with drum and dance,with flute and strings, with tambourines!Praise the source with crashing cymbals!Let all who breathe now praise their source!Let every breath now praise the source!


Bahrooch Ahdonai l-olahmahmayn v-ahmayn.Bahrooch Ahdonai mi-tseeyonshochayn y’rooshahlahyim hahl’looYAH.Bahrooch Ahdonai eloheemelohay yisrah’aylosay niflah’ot l’vahdo.Oo-vahrooch shaym k’vodo l-olahmv-yimahlay ch’vodoet kol hah-ahrets ahmayn v-ahmayn.

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Blessed is The One eternally.Amen! Amen!Blessed is The Omnipresent,dwelling in Jerusalem,HalleluYAH!Blessed is The Mighty One divine,The God of Israelwho alone works wonders,and blessed is the glorious name forever,and may God’s glory fill the earth.Amen! Amen!

PRAISE GOD FOREVER

NISHMAT KOL CHAI / ALL THAT LIVES PRAISES GOD

REACHING BEYOND SELF

III: SHACHARIT FOR SHABBAT P. 39

Nishmaht kol chai t’vahraych et shimchah YAH elohaynoo. V-roo’ahch kol bahsahr t’fah’ayr oo-t’romaym zichr’chah tahmeed. Min hah-olahm v-ahd hah-ohlahm ahtah ayl. Oo-meebahl’ahdechah ayn lahnoo go’ayl oo-moshee’ah, podeh oo-mahtseel oo-m’fahrnays oo-m’rahchaymb-chol ayt tsahrah v-tsookah. Ayn lahnoo ozayr v-somaych elah ahtah. Elohay hah-reeshoneem v-hah-ahchahroneem, elo’ah kol b’reeyot, ahdon kol tolahdot, hah-m’hoolahl b-rov hah-tishbahchot, hah-m’nah’hayg olahmo b-chesed oo-v’reeyotahv b-rahchahmeem.

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All breathing life adores Your Name, YAH, our God -All flesh alive is raised to ecstasy each time we become aware of You!Beyond endless Time and Space that’s vast You are Divine.Only You are the One who ultimately extricates and frees, ransoms, saves and sustains us and cares when we are in distress.You, You alone secure our lives.You, ultimate Cause and ultimate Effect,Source of all Creation, You manifest in all birthingIn every compliment it is You we praiseYou manage Your universe with kindness -with compassion all beings in it.

NISHMAT KOL CHAI / ALL THAT LIVES PRAISES GOD (II)


Vah-donai hinay lo yahnoom v-lo yeeshahn, hah-m’orayr y’shayneem, v-hah-maykeets nirdahmeem, v-hah-maysee’ach ilmeem, v-hah-mahteer ahsooreem, v-hah-somaych nofleem, v-hah-zokayf k’foofeem.L’chah l’vahdchah ahnahchnoo modeem.

Eeloo feenoo mahlay sheerah kah-yahm oo-l’shonaynoo reenah kah-hahmon gahlahv v-siftotaynoo shevahch k-merchahvay rahkee’ah v-aynaynoo m’eerot kah-shemesh v-chah-yahray’ahch v-yahdaynoo f’roosot k-nishray shahmahyim v-rahglaynoo kahlot kah-ahyahlot

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YAH ever awake and ever alert!You rouse us from the deepest sleep,You give words to the speechless,You release the imprisoned,You support the stumbling,You give dignity to the downtrodden.Every appreciation we offer is Yours.If ocean-full our mouth were with musicOur tongues singing like the ceaseless surfOur lips praising You to the skiesOur eyes blazing like sun and moonOur arms spread like soaring eagles Our legs sprinting like those of deer

NISHMAT KOL CHAI / ALL THAT LIVES PRAISES GOD (III)


ayn ahnahchnoo mahspeekeem l-hodot l’chah Ahdonai elohaynoo vay-lohay ahvotaynoo v-eemotaynoo oo-l’vahraych et sh’mechah ahl ahchaht may-elef ahlfay ahlahfeem v-reebay r’vahvot p’ahmeem hah-tovot she-ahseetah im ahvotaynoo v-eemotaynoo v-eemahnoo. Mee-mitsrahyim g’ahltahnoo, Ahdonai elohaynoo, oo-meebayt ahvahdeem p’deetahnoo. B-rah’ahv zahntahnoo oo-v’sahvah kilkahltahnoo, may-cherev heetsahltahnoo oo-mee-dever meelaht’tahnoo, oo-may-chahlahyim rah’eem v-ne’emahneem deeleetahnoo.

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We could not thank You enough

YAH! Our God, our parents’ God!Neither could we celebrate by naming the times exceeding millions, the places exceeding billions,the favors You did for our parents and for us.YAH! Oh God! From oppression You redeemed us.Now we can never be at home in slavery -During famines You fed us enough to live on,You shielded us from wars and plagues,From diseases of body and mind you pulled us out.

NISHMAT KOL CHAI / ALL THAT LIVES PRAISES GOD (IV)


Ahd haynah ahzahroonoo rahchahmechah, v-lo ahzahvoonoo chahsahdechah, v-ahl titshaynoo Ahdonai elohaynoo lah-netsahch. Ahl kayn ayvahreem she-peelahgtah bahnoo, v-roo’ach oo-n’shahmah she-nahfahchtah b-ahpaynoo, v-lahshon ahsher sahmtah b-feenoo, hayn haym yodoo vee-vahrchoo vee-shahb’choo vee-fah’ahroo vee-rom’moo v-yah’ahreetsoo v-yahkdeeshoo et sh’mechah.

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To this moment Your caring helped us

We never lacked Your kindness – Please don’t ever abandon us God! –Our limbs want each to thank you The air of each breath You breathed into us,Their very substance bless with gratitude,with praise and celebration, honoring that exalted holiness,so majestic, that is Your fame!

NISHMAT KOL CHAI / ALL THAT LIVES PRAISES GOD (V)


Kee chol peh l’chah yodeh, v-chol lahshon l’chah teeshahvah, v-chol berech l’chah tichrah, v-chol komah l’fahnechah tishtahchahveh, v-chol l’vahvot yeerah’oochah, v-chol kerev oo-ch’lahyot y’zahmroo lishmechah, kah-dahvahr she-kahtoov: Kol ahtsmotai tomahrnah, Ahdonai mee chahmochah, mahtseel ahnee may-chahzahk mee-menoo v-ahnee v-evyon mee-gozlo.

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Our speech is appreciation,our expression an oath of loyalty,our attitude surrender,our stance before You obedience,our feelings overwhelming awe,our inners singing scales of Your Names,As it is in Scripture: All my very essence exclaims:YAH! Who? Like You? You inspire the gentle to stand up to the bully,the poor disempowered to stand up to the thug.

NISHMAT KOL CHAI / ALL THAT LIVES PRAISES GOD (VI)


Mee yidmeh lahchoo-mee yishveh lahch oo-mee yah’ahroch lahch, hah-ayl hah-gahdol hah-geebor v-hah-norah, ayl elyon, konay shahmahyim vah-ahrets. N’hahlelchah oo-n’shahbaychahchah oo-n’fah’erchah oo-n’vahraych et shaym kodshechah kah-ahmoor: L’dahveed. Bahrchee nahfshee et Ahdonai, v-chol k’rahvai et shaym kodshso.

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No other can claim to be what You are,No other can pretend to be THE GREAT GOD, THE MIGHTY, THE AWESOME, THE GOD, MOST HIGH, Yet nesting in Heavens and Earth!So we will keep celebrating and delighting

and blessing Your Holy Name with David:“YAHHH! breathes my soul out to You,all my inners pulse with You!”

PRAISING WITH OUR BREATH


You Whose every name –YyyyHhhhWwwwHhhh –Is the Breath of Life,The breathing of all life,Gives joy and blessing to Your Name.

As lovers lie in each other’s arms,Whispering each the other’s name,Into the other’s ear,So we lie in Your arms,Breathing with each breath,Your Name, Your Truth, Your Unity.

You alone, Your Breath of Life alone,Guides us,Frees us,Transforms us,Heals us,Nurtures us,Teaches us,First, last – Future, past,Inward, outward,Beyond, between,You are the breathing that gives life to all the worlds.And we do the breathing that gives life to all the worlds.

As we breathe out what the trees breathe in,And the trees breathe out what we breathe in,So we breathe each other into life,We and You.

YyyyHhhhWwwwHhhh.

GOD WHO MANIFESTS IN HISTORY


When Pesach, Shavu’ot and Sukkot occur on weekdays, the sound of the service, and often its leader, change here. The major holidays revolve around the story of our miraculous redemption from Egypt and therefore they exist because we exist. Thus, we know God on these days through the manifestation of God’s power to influence the story of our lives.

On Rosh HaShanna and Yom Kippur, the sound of the service and its leader change at the last two lines of this short paragraph, beginning with the word ha-melech, “you are sovereign,” again reflecting the special way we approach our relationship with God on those days.

Hah-ayl b’tah’ahtsoomot oo’zechah, hah-gahdol bi-chvod sh’mechah, hah-geebor lah-netsahch v-hah-norah b-nor’otechah, hah-melech hah-yoshayv ahl keesay rahm v-neesah.

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Potent God Force!Magnanimous in Glory.Ever prevailing

Awesome Mystery!Majestic One, who presides over all destiny!

GOD WHO INHABITS ETERNITY


On Shabbat, the day of rest, we know God primarily as the One who “inhabits eternity,” doing nothing other than appreciating the perfection of the creation. Shabbat exists because God “rested,” and so on this day, we try to minimize our activity and maximize our appreciation of this world and of those who are closest to us.

The enlarged letters in the second part of this paragraph, spell out the names of Yitzchak (Isaac) and Rivkah (Rebecca) next to each other.

Shochayn ahd, mahrom v-kahdosh sh’mo. V-chahtoov: rahn’noo tsahdeekeem bah-donai, lah-y’shahreem nahvah t’heelah.

B-fee y’shahreem titromahm

Oo-v-siftay tsahdeekeem titbahrahch

Oo-vi-l’shon chahseedeem titkahdahsh

Oo-v-kerev k’dosheem tit’hahlahl.

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Eternal Sh’chinah, Holy Beyond,Saints sing YAH!In harmony with decent folks.Good people exalt YouSaints are Your blessingDevotees sanctify YouYou delight in our inner holiness.

U-V-MAK’HALOT / IN THE CHOIRS


This paragraph stresses that our true purpose in life is not to feel guilt or to be burdened by responsibility, but rather to sing the songs of our people, to praise God, and to compose new music to add to the tradition.

Oo-v-mahk’hahlot riv’vot ahmchah bayt yisrah’ayl b-reenah yitpah’ayr shimchah b-chol dor vah-dor. She-kayn chovaht kol hah-y’tsooreem l’fahnechah Ahdonai elohaynoo vay-lohay ahvotaynoo v-eemotaynoo, l-hodot l-hahlayl l-shahbay’ahch, l-fah’ayr l-romaym l-hahdayr, l-vahraych l-ahlay oo-l-kahlays ahl kol divray sheerot v-tishb’chot dahveed ben yeeshai ahvd’chah m’sheechechah.

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Among the assembled multitudes of the House of Israel in every generation shall your name be glorified in song. For this is the duty of all creatures before you, Adonai our God and the God of our fathers and mothers, to thank you, to laud, adore, and praise you, adding our own songs to those of David, the son of Jesse, your anointed servant.

U-V-CHAYN YISHTABACH / YOU SHALL BE PRAISED


Not only is our true purpose in life to be happy and appreciative, but somehow when we discover and express that joy and appreciation, God is also given pleasure. There is a true reciprocity at work in the universe between creature and creator.

Again, note how the larger letters at the end of this prayer spell the name Ahvrah’hahm (Abraham). The blessing at the end is also the formal conclusion of the preparatory service whose first prayer ended with a similar blessing.

Oo-v-chayn yishtahbahch shimchah lah-ahd ozraynoo, hah-ayl hah-gahdol v-hah-kahdosh bah-shahmahyim oo-vah-ahrets. Kee l’chah nah’eh Ahdonai elohaynoo vay-lohay ahvotaynoo v-eemotaynoo, sheer oo-sh’vahchah, hahlayl v-zimrah, oz oo-memshahlah, netsahch g’doolah oo-g’voorah, t’heelah v-tif’eret, k’dooshah oo-mahlchoot.

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Therefore, Your name be praised without end, majestic One. Powerful, generous Source of the sacred, Filling heaven and earth.It is pleasant to dedicate to You, Our God, our ancestors’ God,Time and again, Music and celebration,Jubilation and symphony,Fortissimo, anthem, victory-march, Largo, Forte, Paean, Hymn, Sanctus, and Maestoso,

U-V-CHAYN YISHTABACH / YOU SHALL BE PRAISED


In addition to the acrostic at the end of this blessing which spells Abraham, the “extra” words in the second and third lines also follow nusach s’fard.

B’rahchot v-hodah’ot l-shimchah hah-gahdol v-hah-kahdosh oo-may-olahm ahd olahm ahtah ayl. Bahrooch ahtah Ahdonai, ayl, gahdol oo-m’hoolahl bah-tishbahchot, ayl hah-hodah’ot,

ahdon hah-niflah’ot,

boray kol hah-n’shahmot,

reebon kol hah-mah’ahseem,

hah-bochayr b-sheeray zimrah,

melech yahcheed chay hah-olahmeem.

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Hymns of blessing and thanksgiving, Celebrating Your reputation, awesome and holy,Because in every realm, there You are divine.We worship You, YAH, Generous, great, majestic One,Who is celebrated in all praise,Who is the God of thanksgiving,The source of miracles, the fountain of souls,The author of all happenings, Who delights in music and in chant,Origin of unity,The life that flows through the worlds.

CHATZI KADDISH / THE HALF KADDISH

EXPANDING HOLINESS


The short form of the kaddish which now follows is used to mark the end of one part of the service and the beginning of another. Here it is the transition from the optional “verses of praise” to the beginning of the required morning service which consists of the Sh’ma and its blessings.

Yitgahdahl v-yitkahdahsh sh’may rahbah [Ahmayn]b-ahlmah dee vrah chir’ootay v-yahmleech mahlchootay[v-yahtsmahch poorkahnayvee-kahrayv m’sheechay Ahmayn]b-chahyaychon oo-v-yomaychon oo-v-chahyay d’chol bayt yisrah’ayl,bah’ah’gahlah oo-vi-z’mahn kahreev v-imroo Ahmayn. [Ahmayn]

Y’hay sh’may rahbah m’vahrahch l’ahlahm oo-l’ahlmay ahlmahyah.

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Let the glory of God be extolled. [Amen]Let God’s great name be hallowed,in the world whose creation Adonai willed.May God’s sovereignty soon prevail, [the redemption grow and the time of the messiah be near], in our own day, our own lives, and the life of all Israel, and let us say: Amen.

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

CHATZI KADDISH / THE HALF KADDISH (II)


Yitbahrahch v-yishtahbahch v-yitpah’ayr v-yitromahm v-yitnahsay, v-yit’hahdahr v-yit’ahleh v-yit’hahlahl sh’may d’koodshah b’reech hoo [Ahmayn] L’aylah min kol birchahtah v-sheerahtah, tooshb’chahtah v-nechemahtah dah-ah’meerahn b-ahlmah v-imroo Ahmayn. [Ahmayn]

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Let the name of the Holy Blessed One be glorified, exalted, and honored, though Adonai is beyond all the praises, songs, and adorations that we can utter, and let us say: Amen.

BARCHU / LET US PRAISE

THE CALL TO PRAYER

INTRODUCTION


The evening and morning services share the same structure, revolving around the three paragraphs of the Sh’mah.

“In the ancient Temple in Jerusalem, a Priest would greet the first appearance of the morning sun with the exclamation:

‘Praise Adonai to whom all praise is due.’

“This formula, found in the Bible (Nehemiah 9:5), was later adopted as an appropriate way to summon a congregation to worship. The reply of the congregation,

‘Praise Adonai who is to be praised’

(mentioned in early Tannaitic sources), is intended to unite the congregation and the leader in the act of worship at the beginning of the service.

“In later years, preliminary prayers were added to the Morning Service, while in the sixteenth century, the Kabbalat Shabbat Psalms and Lechah Dodee were introduced prior to the Barchu in the Shabbat Eve Service. Thus, at these services, Barchu is no longer the first prayer to be recited.”

BARCHU / LET US PRAISE

ALIGNING THE COLLECTIVE


The Bar’chu is usually said standing and can be preceded or replaced by one of the following two chants:

Bar’chu, dear One, Sh’chinah, Holy NameWhen I call on the light of my soul, I come home.

As we bless the Source of Life, so we are blessed.And our blessings give us strength, and make our visions clear,and our blessings give us peace, and the courage to dare.As we bless the Source of Life, so we are blessed.

The leader says:

Bahrchoo et Ahdonai hah-m’vorahch

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The congregation responds:

Bahrooch Ahdonai hah-m’vorahch l’olahm vah’ed

Bahrooch ahtah Ahdonai elohaynoo melech hah-olahm, yotsayr or oo-voray choshech, oseh shahlom oo-voray et hah-kol.

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The leader says:Praise Adonai to whom all praise is due.

The congregation responds:Praised be Adonai who is to be praised forever and ever.Praised are You, Adonai our God, ruler of the worldForming light, creating darkness, making peace, creating all.

YOTSER OR / THE BLESSING FOR LIGHT (II)


Hah-may’eer lah-ahrets v-lahdahreem ahlehah b-rahchahmeem, oo-v-toovo m’chahdaysh b-chol yom tahmeed mah’ahsay v’raysheet. Mah rahboo mah’ahsechah Ahdonai, koolahm b-chochmah ahseetah, mahl’ah hah-ahrets kinyahnechah.

Titbahrahch Ahdonai elohaynooahl shevahch mah’ahsay yahdechah v-ahl m’oray or she-ahseetah yifah’ahroochah selah.

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In mercy, you illumine the world and those who live upon it.In your goodness, day after day, you renew creation. How manifold are your works, O God! You have made them all with wisdom; the earth is full of your possessions.

You are praised throughout the heavens and the earth. We praise you, our Redeemer, for the wondrous work of your hand and the heavenly lights which you made.

YOTSER OR / THE BLESSING FOR LIGHT

L-AYL BARUCH: INVOKING NEW LIGHT


Or chahdash ahl tseeyon tah’eerv-nizkeh choolahnoo m’hayrah l-oro Bahrooch ahtah, Ahdonai yotsayr hah-m’orot.

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Cause a new light to illumine Zion. May we all soon share a portion of its radiance. Praised are you, YAH, creator of lights.

This interpretive version of the blessing for light is meant to be sung to a melody written by Rabbi Hanna Tiferet.

To the Source of Blessing we offer sweet song, Great Spirit, the ever-living God.We dance and sing and make our praises heard, until we all merge as One.God is great, making all that is new, master of struggles, sowing righteousness too,Like a Tree whose loving branches comfort and heal,A Spring that flows with truth when we let ourselves feel.Creation is renewed with the sunrise each day, and blessed with goodness.Eternal love makes the great lights shine, around and within each of us.Cause a new light to shine on Tseeyon, as we open our hearts to the Heart of the world.Blessed are You Song of Life, Creator of all the Radiant Lights.

AHAVAH RABBAH / WITH A GREAT LOVE

BLESSING GOD AS LOVE


Ah’hahvah rahbah ah’hahvtahnoo, Ahdonai elohaynoo, chemlah g’dolah vee-tayrah chahmahltah ahlaynoo. Ahveenoo ozraynoo, bah-ahvoor shimchah hah-gahdol oo-vah-ahvoor ahvotaynoo v-eemotaynoo she-bahtchoo v’chah vah-t’lahmdaym chookay chahyeem kayn t’chahnaynoo oo-t’lahmdaynoo. M’kor hah-rahchahmeem, hah-m’rahchaym, rahchaym ahlaynoo v-tayn b-libaynoo beenah l-hahveen oo-l-hahskeel, li-sh’mo’ah, li-l’mod oo-l-lahmayd, li-sh’mor v-lah’ahsot oo-l’kahyaym et kol divray talmood torahtechah b-ah’hahvah.

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With a great love we feel Your love, Eternal One.With deep compassion You have cared for us.From You, our mothers and fathers learned the laws of living,and so may we be privileged to receive this teaching of grace.Source of mercy, womb of the universe, gently guide us to understand, to discern, to listen, to learn, to teach and to protect, to perform and to perpetuate all that we learn from You and from your Torah in love.

AHAVAH RABBAH / WITH A GREAT LOVE (II)WE GIVE THANKS FOR TORAH


V-hah’ayr aynaynoo b-torahtechah, v-dahbayk leebaynoo b-mitsvotechah, v-yahchayd l’vahvaynoo l-ah’hahvah oo-l-yir’ah et sh’mechah, v-lo nayvosh v-lo neekahlaym v-lo neekahshayl l-olahm vah-ed. Kee v-shaym kod’sh’chah hah-gahdol v-hah-norah bahtahchnoo, nahgeelah v-nis’m’chah bee-y’shoo’ahtechah.

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May our eyes always be bright with Torah, and our hearts hearken to the callings of mitzvah. May our hearts be one in love and awe of the Holy Presence. We would never then be ashamed because we adhered to your great, inspiring essence.We would dance in joy at our deliverance.

AHAVAH RABBAH / WITH A GREAT LOVE (III)


Vah-hahvee’aynoo l-shahlom may-ahrbah kahnfot hah-ahrets, v-toleechaynoo kom’meeyoot l-ahrtsaynoo, kee ayl po’ayl yishoo’ot ahtah oo-vahnoo vahchahrtah im kol ahm v-lahshon, v-kayrahvtahnoo l-shimchah hah-gahdol selah be-emet, l-hodot l’chah oo-l-yahchedchah b-ah’hahvah.Bahrooch ahtah Ahdonaihah-m’vahraych et ahmo yisrah’ayl b-ah’hahvah.

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Gather us in peace from the four corners of the earth and lead us in dignity to our land, [inspire our struggle to end all exile, so all can live in dignity, secure in their homes],For it is through Your power that we work for freedom[and when we make this our task,We act as] You have chosen us among all peoples and tongues and brought us close to you that we may give You thanks and restore Your unity with love.Holy One of Blessing, You bless your people Israel with love.

AHAVAH RABBAH / WITH A GREAT LOVE

WE GIVE THANKS FOR TORAH

Here are the words from the beginning of this paragraph as they appear in a melody written by Rabbi Hanna Tiferet:


Ah’hahvah rahbah ah’hahvtahnoo YAH

Elohaynoo

Rahchaym ahlaynoo v-tayn b-leebaynoo l-hahveen oo-l-hahskeel, li-sh’mo’ah, lil’mod oo-l-lahmayd, li-sh’mor v-lah’ahsot oo-l’kahyaym et kol divray talmood torahtechah b-ah’hahvah.

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With a great love have you loved us, YAH.Be merciful to us and give our hearts understanding to discern, to hear, to study and to teach, to guard and to do and to perpetuate all the teachings of your Torah with love.

KRI’AT SH’MA / THE RECITATION OF THE SH’MA

INTRODUCTION


The Sh’ma is the center of both the morning and evening services. Technically it is not a prayer, but three separate paragraphs from the Torah linked to express the teachings that lie at the core of the Jewish world view. By reading these twice a day, we are given the opportunity both to be reminded of and to re-affirm our commitment to these basic principles.

Reciting the Sh’ma morning and evening fulfills the positive commandment to receive the yoke of God’s sovereignty,

*$+,'- ./, (',012- 3+('456 / kahbbahlaht ol mahlchoot shahmahyim. That this is a commandment is derived in the Talmud from the words of the first paragraph which say that we should “recite them (i.e., the words of the Sh’ma) when you stay at home and when you are away, when you lie down and when you get up.” The fulfillment of this commandment means that we accept the implications contained in the identification of God as creator and as significator, transcendent and simultaneously immanent, distant and intimately involved. The fundamentals of these implications are spelled out in the paragraph which follows both in the Torah itself and in the siddur. They include loving God with all of our physical strength and material possessions, learning the fundamentals of Torah and committing them to memory, sharing what we have learned with our children and friends, engaging in significant conversation whenever possible, and making visible reminders that we can place on our bodies and our buildings.


INTRODUCTION (II)


Given the importance of the Sh’ma, it is not surprising that Jews have wanted to make it the very last words thought and spoken before death. Thus, the Sh’ma also became the great and public declaration of faith made by Jews at times of persecution and martyrdom. This aspiration is reflected in the practice of all Reform and many Conservative congregations to stand for the Sh’ma and to sing it out loud.

According to traditional sources, a person neither rises if sitting nor sits if standing in order to recite the Sh’ma. One is encouraged to close and even cover the eyes when saying the first line of the Sh’ma, since it is a private affirmation of faith and commitment. It is also customary to recite the Sh’ma slowly, both because of its importance and since it is said only once. Some people devote a full breath to each word, others like to draw out the word echad, one, so that it takes as long to say that one word as it did to say all the others combined. Some people choose to sing the Sh’ma in the traditional melody, but slowly; others chant the words, one breath per word.

The first and last letters are enlarged to spell the word .78 , witness.

In traditional services, the verse baruch shem k’vod is said quietly except on Yom Kippur. It is our minhag (custom) to chant this verse at the same volume as the sh’ma.


SH’MA YISRA’EL / LISTEN ISRAEL

MELTING INTO UNITY


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Sh’mah Yisrah’ayl Ahdonai Elohaynoo !"#" Echahd

Hear, Israel, [and understand] !"#" is our God,

!"#" is One!

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Bahrooch shaym k’vod mahlchooto l’olahm vah’ed

Blessed be the Name, God’s realm of glory, forever and ever


V-AHAVTA / AND YOU SHALL LOVE


V-ahahvtah ayt Ahdonai elohechah b-chol l’vahv’chah oo-v-chol nahfsh’chah oo-v-chol m’odechah. V-hahyoo hah-d’vahreem hah-ayleh ahsher ahnochee m’tsahv’chah hah-yom ahl l’vahvechah. V-sheenahntahm l-vahnechah v-deebahrtah bahmb-shivt’chah b’vaytechah oo-v’lecht’chah vahderech oo-v-shochb’chah oo-v-koomechah. Oo-k’shahrtahm l’ot ahl yahdechah v-hahyoo l’totahfot bayn aynechah Oo-ch’tahvtahm ahl m’zoozot baytechah u-vee-sh’ahrechah.

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Love Adonai your God with all your heart and with all your soul and with all your might.Take to heart these instructions with which I charge you this day.Impress them upon your children.Recite them when you stay at home and when you are away,when you lie down and when you get up.Bind them as a sign on your handand let them serve as a symbol on your forehead;inscribe them on the doorposts of your house and on your gates.




Interpretive Translation I

(for singing to Debbie Friedman’s melody)

And You shall love the Source of Life with all of your heart,

and with all your soul and with all your might.

And all these words which I command you on this day,

shall be in your heart. (repeat)

And you shall teach them diligently unto your children.

And you shall speak of them when you’re sitting at home,

and when you walk on your way and when you lie down,

and when you rise up. (repeat)

And you shall bind them for a sign upon your hand,

and they shall be for frontlets between your eyes.

And you shall write them on the doorposts of your house,

and on your gates. (repeat)

So that you may remember

and do all of my commandments,

and be holy unto Your God. (repeat twice)




Interpretive Translation II

You shall love !"#" , YAH, your creator with all your passions,

with every fiber of your being, and with all that you possess.

Let these words by which I join myself to you today, enter your heart.

Pattern your days on them, that your children witness in you God’s presence.

Make your life a channel for God’s holiness,

both in your stillness, and in your movement.

Renew these words each morning and each evening.

Bind them in t’fillin on your arm and head

as symbols of acts and thoughts consecrated to me.

Write them in m’zzuzot at the entrance to your home,

as a sign that all people may discover me,

as they enter your home and your life.

Blessed be the glory of the Sovereign Name forever.


V-HAYAH IM SHAMO’A / IF, THEN, YOU OBEY…INTRODUCTION


Many years ago, Rabbi Arthur Green, then a rabbinical student at the Jewish Theological Seminary, came to the Rutgers University Hillel to share Shabbat and speak to the students. During the discussion, the subject of this second paragraph of the Sh’ma came up. How is it possible, he was asked, to recite these words? Who really believes that the weather and agricultural productivity are related to religious practice?

This is a profound question. In both the old and new Union Prayer Books (published by the Reform movement), this paragraph is omitted entirely. The Reconstructionist siddur for Shabbat and holidays includes this paragraph, but only as an alternative to selections from Deuteronomy 28 and 30 which are meant to replace it. The commentary written by Rabbi Steven Sager states that the traditional section “offers a supernatural theology that many contemporary Jews find difficult.” The new primary text “concentrates on the positive ways in which observance of mitzvot focuses our attention on God’s presence as perceived through productivity and the pursuit of abundant life.” (p. 67)

Rabbi Green replied by saying that he continued to recite the traditional paragraph, justifying it by thinking, “If only it were so!” If only there were such an obvious connection between our moral and religious lives on the one hand and the natural world on the other, for that would make it so much easier to determine what we needed to correct and what we were already doing right.


V-HAYAH IM SHAMO’A / IF, THEN, YOU OBEY…INTRODUCTION


It now seems, however, that it is possible to recite this paragraph and think, “If only it were not so!” We discover daily that there is, in truth, an intimate connection between the values by which we live and the orderly and beneficial movement of the natural world. If we believe that we are on this planet to dominate it for our own short term benefit, that is if we place ourselves at the center of the universe (which is what the Torah means by idolatry), then we risk overburdening the planet’s ability to cleanse itself. It then becomes literally true that the rains do not come in their due season, the earth does not yield its produce, and we threaten our very existence on this good land which we have been given.

The only “flaw” in the Torah’s expression of this truth is that it limits the relationship to that of Jews and the Land of Israel. Yet even this limitation is only apparent. The Talmud defines as an Israelite anyone who gives up idolatry. Therefore, all people who have come to know the God of history and revelation are subject to this law of moral cause and effect. The consequences may embrace the world instead of just the Land of Israel, and they may take longer to manifest, but manifest they do.


V-HAYAH IM SHAMO’A / IF, THEN, YOU OBEY…TEXT


V-hahyah im shahmo’ah tishm’oo el mitzvotai ahsher ahnochee m’tsahveh etchem hah-yom l-ah’hahvah et Ahdonai Elohaychemoo-l-ovdo b-chol l’vahv’chem oo-v-chol nahf’sh’chem. V-nahtahtee m’tahr ahrts’chem b-eeto yoreh oo-mahlkosh v-ahsahftah d’gahnechah v-teeroshchah v-yits’hahrechah. V-nahtahtee aysev b-sahdchah l-v’hemtechah v-achahltah v-sahvahtah. Hi’shahmroo lahchem pen yifteh l’vahvchem v-sahrtem vah-ahvahd’tem eloheem ah’chayreem v-hishtah’chahveetem lah’hem.

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If, then, you obey the commandments that I enjoin upon you this day, loving Adonai your God and serving Adonai with all your heart and soul, I will grant the rain for your land in season, the early rain and the late. You shall gather in your new grain and wine and oil – I will also provide grass in the fields for your cattle – and thus you shall eat your fill. Take care not to be lured away to serve other gods and bow to them.


V-HAYAH IM SHAMO’A / IF, THEN, YOU OBEY…TEXT (II)


V-chahrah ahf Ahdonai bahchem v-ahtsahr et hah-shahmahyim v-lo yi’hi’ye mahtahr v-hah’ahdahmah lo titayn et yivoolah vah-ah’vahd’tem m’hayrah may-ahl hah-ahrets hah-tovah ahsher Ahdonai no’tayn lahchem.V-sahmtem et d’vahrai ayleh ahl l’vahvchem v-ahl nahf’sh’chem oo-k’shahrtem otahm l-ot ahl yedchem v-hahyoo l-totahfot bayn aynaychem.V-limahd’tem otahm et b’naychem l’dahbayr bahm b-shiv’t’chah b-vaytechah oo-v-lecht’chah vah-derech oo-v-shochb’chah oo-v-koomechah. Oo-ch’tahvtahm ahl m’zoozot baytechah oo-vi-sh’ahrechah.

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For God’s anger will flare up against you,and God will shut up the skies so that there will be no rainand the ground will not yield its produce;and you will soon perish from the good land that YAH is assigning to you.Therefore impress these My words upon your very heart: bind them as a sign on your hand and let them serve as a symbol on your forehead,And teach them to your children - reciting them when you stay at home and when you are away, when you lie down and when you get up; and inscribe them on the doorposts of your house and on your gates –


V-HAYAH IM SHAMO’A / IF, THEN, YOU OBEY…TEXT (III)


L’mah’ahn yirboo y’maychem vee-may v’naychem ahl hah-ahdahmah ahsher nishbah Ahdonai lah-ahvotaychem lahtet lah’hem keeymay hah-shahmahyim ahl hah-ahrets.

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to the end that you and your children may endure, in the land that Adonai swore to your ancestors to assign to them, as long as there is a heaven over the earth.

----------------------------------------------------------------------------

With the Earth

It came to pass and will come to passwhen we live by the word to love !"#" ,the rains came in their season; the earth offered her fruits;cattle ate from the grassy fields;we worked hard and tasted the fruits of our labor and were satisfied.But then there was a turning-away. We came to revere many things without end.!"#" ’s anger came like a harvest fire among us. Harsh grew the wind.

We reaped fear and violence. War estranged us from the land.So we carried this memory in our hearts, we made signs upon our hands and between our eyes to remember. We taught our children to speak loving Torah, to remember the way of !"#" , and what happened to our ancestors, to increase the days of our children upon the earth.


V-HAYAH IM SHAMO’A / IF, THEN, YOU OBEY…INTERPRETIVE TRANSLATION


And it will come to pass,that when you deeply listen to the underlying patterns of the commandmentswith which I enjoin you here this day,namely, to love and accept your Creatorand to dedicate yourself with heart and soul,then your joy will manifest in your physical surroundings as good seasons.You will be able to attain satisfaction of all your needs here in a joyful world.When you eat you will feel satisfied.Watch yourselvesthat you do not miss the point of connection to your Godplaceand be left with rituals that are meaningless to you.Your own anger and disappointment will then echo against yourselves,causing you to lose alignment with your divine connection.This misalignment will reverberate throughout your lives,causing needless unhappiness and suffering.Return again to the depth of these words with heart and soul,bind yourselves into them with every physical act and thought,study and teach the truth to your children,remind yourselves frequently even as you sit in your house,as you travel, dream and wake.May your days and the days of your children be full on the earth,as God has always intended and so promised to your parents’ parents,that you may enjoy the most heavenly benevolenceright here as you live on this land


V-ASU LA’HEM TZITZIT / MAKE FRINGES…INTRODUCTION


In the Torah, there are two statements that mention the use of a fringed garment. The first is Numbers 15:37-40, which has been incorporated into the morning and evening prayer services as the third paragraph of the Sh’ma. It describes the function of the fringes as a reminder.

The second statement is from Deuteronomy 22:11-12. It begins with the forbidden blending of wool and linen and then proceeds to emphasize the protective aspect of this specially accented piece of clothing. The fringes in this passage are called g’dilim rather than tzitzit.

The word tzitzit comes from the root tzuts which means “to look.” It is the tzitzit on the corners of the tallit that actually make it a sacred garment. Tzitzit are spun, usually from wool, with the conscious intention of being used only for that purpose. A set consists of sixteen strands of plied yarn, each usually over two feet long. Twelve are equal in length and four are longer. Three of the equal threads and one long one, called the shamash, are inserted into a hole that is two thumb widths from each corner of the tallit. They are folded over to make eight threads and secured with a double knot.

The shamash is wound around the other seven threads in a spiral binding fashion, spelling out the letters of God’s name. Hebrew letters have numerical value. The traditional Ashkenazi pattern of winding consists of seven spirals, a double knot, eight spirals, a double knot, eleven spirals, a double knot, thirteen spirals, and a double knot. The combination of these numbers symbolically spell “YHVH is One.” This is a visual mnemonic which allows a person to look at the tzitzit, and see God.


V-ASU LA’HEM TZITZIT / MAKE FRINGES…INTRODUCTION


Numbers 15:39 concludes with the statement that the fringes are a reminder of the commandments. This is expressed in gematria, Hebrew numerology. The sum of the value of the letters in the word tzitzit is six hundred. There are eight strands in each corner fringe and five knots, which add up to six hundred thirteen, the number of commandments in the Torah.Numbers 15:38 mentions that there was “a cord of blue to the fringe at each corner.” This is known as t’chaylet, which literally means “blue.” A thread of the tzitzit was dyed an indigo color that was made from a Mediterranean Sea snail called the hilazon. According to midrash, the tribe of Zebulun was the first accorded the honor of gathering this snail dye, based on their blessing in Deuteronomy 33:19, “they draw from the riches of the sea and the hidden hoards of the sand.”The t’chaylet might have been used as an amulet in its days of origin. Blue is a frequently used protective color in the Middle East. The homes of many oriental Jews in Jerusalem have light blue door frames.Rabbi Meir asked (Sot. 17a): Why was the color blue chosen from all the other colors? Because blue resembles the sea, the sea resembles heaven, and heaven resembles the Throne of Glory. As it says in Exodus (24:10), “And they saw the God of Israel: under His feet there was the likeness of a pavement of sapphire, the very sky for purity.”When wearing a tallit, it is customary to gather the tzitzit together and hold them in the right hand during the recitation of this paragraph. Most people also kiss them at each mention of the word “tzitzit.” Since the paragraph refers explicitly to the ability to see the fringes, the rabbis limited the fulfillment of the commandment to the daytime hours. Thus, we don’t wear a tallit for the evening service (except for Yom Kippur). In most Reform synagogues, the wearing of a tallit is optional.


V-ASU LA’HEM TZITZIT / MAKE FRINGES…TEXT


Vahyomer Ahdonai el moshe laymor: Dahber el b’nay yisrah’ayl v-ahmahrtah ahlayhem v-ahsoo lah’hem tseetsit ahl kahnfay vigdayhem l-dorotahm; v-nahtnoo ahl tseetsit hah-kahnahf p’teel t’chaylet. V-hahyah lahchem l-tseetsit oo-r’eetem oto oo-z’chahrtem et kol mitsvot Ahdonai vah-ahseetem otahm; v-lo tahtooroo ahchahray l’vahvchem v-ahchahray aynaychem ahsher ahtem zoneem ahchahrayhem.

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YAH who Is, said to Moses:“Speak, telling the Israel folks to make tzitzit

on the corners of their garments,so they will have generations to follow them.On each tzitzit tassel let them set a blue thread.These tzitzit are for your benefit!Glance at them. And in your seeing remember

all the other directives of YAH who Is, and act on them!This way you will not be led astray, craving to see and want and then prostitute yourself for your cravings.


V-ASU LA’HEM TZITZIT / MAKE FRINGES…TEXT (II)


L’mah’ahn tizk’roo vah-ahseetem et kol mitsvotai vi-hi’yeetem k’dosheem laylohaychem. Ahnee Ahdonai Elohaychem ahsher hotsaytee etchem may-erets mitsrahyim li’hi’yot lahchem lay-loheem; ahnee Ahdonai Elohaychem.

[Ahdonai Elohaychem Emet]

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This way you will be mindful to actualize my directionsfor becoming dedicated to your God;to be aware That I Am YAH Who is your God,Who is the one who freed you from the oppressionin order to God you. I am YAH who is your God.”

That is the truth!---------------------------------------------------------

In our LivingIt came to pass and will come to passthat we wore tzitzit / fringes on the corners of our clothing –tzitzit with a twine of blue, to remember God in our deeds.And when we come to want things without end, we grasp the corners of our tzitzit and fly to the sacred ground to remember !"#" in our living.I am !"#" your God when I call you out out the narrow place / the Mitzrayim of your lives, so that I can become the sacred power among you.

G’ULAH: THE BLESSING FOR REDEMPTION

RECONSTITUTING AS PURITY


Emet v-yahtseev v-nahchon v-kahyahm v-yahshahr v-ne’emahn v-ah’hoov v-chahveev v-nechmahd v-nah’eem v-norah v-ahdeer oo-m’tookahn oo-m’koobahl v-tov v-yahfeh hah-dahvahr hah-zeh ahlaynoo l-olahm vah’ed.

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Your word is the truth that stands, Your word is the certainty that endures, Your word is the unswerving trust. Your word is lovely and beloved, joyful and happy, awesome and majestic, sweet and receptive, beautiful and good,forever and ever.

G’ULAH: THE BLESSING FOR REDEMPTION (II)


Oo-d’vahrahv chahyeem v-kahyahmeem, ne’emahneem v-nechemahdeem lah’ahdoo-l’olmay olahmeem, ahl ahvotaynoo v-eemotaynoo v-ahlaynoo, ahl bahnaynoo v-ahl b’notaynoo v-ahl dorotaynoo, v-ahl kol dorot zerah yisrah’ayl ahvahdechah. Ahl hah-reeshoneem v-ahl hah-ahchahroneem dahvahr tov v-kahyahm l-olahm vah’ed. Emet ve-emoonah, chok v-lo yah’ahvor.

Ayn eloheem zoolahtechah selah.

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God’s teachings are precious and abiding; they live forever. For our fathers and mothers, for us, for our sons and daughters, for every generation of the people Israel, for all ages from the first to the last,good and enduring for all time.God’s teachings are true, everlasting.

There is no God but you, Selah!

G’ULAH: THE BLESSING FOR REDEMPTION (III)REDEMPTION INTO ATZILUT


Ezraht ahvotaynoo v-eemotaynoo ahtah hoo may-olahm, mahgayn oo-moshee’ah li-v’nayhem v-li’v’notayhem ahchahrayhem b’chol dor vah-dor. B’room olahm moshahvechah oo-mishpahtechah v-tsidkahtchah ahd ahfsay ahrets. Ahshray ahdahm she-yishmah l-mitsvotechah, v-torahtchah oo-d’vahrchah yahseem ahl libo.

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You were always the help of our ancestors, a shield for them and for their children, our deliverer in every generation. You abide at the pinnacle of the universe; your just decrees extend to the ends of the earth. Happy the one who obeys your mitzvot, who takes to heart the words of your Torah.

G’ULAH: THE BLESSING FOR REDEMPTION (IV)


Emet ahtah hoo reeshon v-ahtah hoo ahchahron oo-meebahl’ahdechah ayn lahnoo ozayr go’ayl oo-moshee’ah. Mee-mitsrahyim g’ahltahnoo, Ahdonai elohaynoo, oo-mee-bayt ahvahdeem p’deetahnoo. B’chorchah gah’ahltah, v-yahm soof bahkahtah, vee-deedeem he’evahrtah. Ahl zot shibchoo ah’hooveem v-rom’moo ayl, v-nahtnoo y’deedeem z’meerot sheerot v-tishbahchot b’rahchot v-hodah’otlah-ayl chai v-kahyahm.

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You are first and you are last. We have no helper or redeemer but you. You rescued us from Egypt; you redeemed us from the house of bondage. Your firstborn were saved. You split the waters of the sea; the faithful you rescued. Then your beloved sang hymns of acclamation, extolling you with psalms of adoration. They acclaimed God, great and awesome.

G’ULAH: THE BLESSING FOR REDEMPTION (V)


Rahm v-neesah, gahdol v-norah, mahshpeel gay’eem oo-mahgbee’ah sh’fahleem, motsee ahseereem oo-fodeh ahnahveem v-ozayr dahleem v-oneh l-ahmo b-ayt shahv’ahm aylahv. T’heelot l-ayl elyon, bahrooch hoo oo-m’vorahch. Moshe oo-miryahm oo-v’nay yisrah’ayl l’chah ahnoo sheerah b-simchah rahbah v-ahmroo choolahm:

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Source of all blessing, the ever-living God, exalted in majesty, who humbles the proud and raises the lowly, who frees the captive and redeems the meek. God helps the needy and answers the people’s call. Praises to God supreme, ever praised is God. Moses, Miriam and the people Israel sang with great joy this song to Adonai:

G’ULAH: THE BLESSING FOR REDEMPTION (VI)The words tzur yisra’el kuma b-ezrat yisra’el (rock of Israel, arise to Israel’s defense) are the signal for us to rise for the amidah.


Mee chahmochah bah-aylim Ahdonai, mee kah-mochah nedahr bah-kodesh, norah t’heelot, osay feleh.

Sheerah chahdahshah shib’choo g’ooleem l-shimchah ahl s’faht hah-yahm. Yahchahd koolahm hodoo v-himleechoo v-ahmroo:

Ahdonai yimloch l-olahm vah’ed.

Tsoor yisrah’ayl koomah b-ezraht yisrah’ayl oo-f’day chin’oomechah y’hoodah v-yisrah’ayl. Go’ahlaynoo Ahdonai ts’vah’ot sh’mo k’dosh yisrah’ayl.Bahrooch ahtah Ahdonai, gah’ahl yisrah’ayl.

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Who is like you, YAH, among all that is worshiped?Who is like you, majestic in holiness, awesome in splendor, working wonders?The redeemed sang a new song for you. They sang in chorus at the shore of the sea, acclaiming your sovereignty:Adonai shall reign throughout all time.Rock of Israel, arise to Israel’s defense.Fulfill your promise to deliver Judah and Israel. Our redeemer is the Holy One of Israel, YAH tzeva’ot.Praised are you, Adonai, redeemer of the people Israel.

SHABBAT SHACHARIT / THE SHABBAT MORNING SERVICEAMIDAH / INTRODUCTION

IV: AMIDAH FOR SHABBAT MORNING P. 83

Amidah means standing and that is the traditional posture for this prayer or series of blessings. During the week, the amidah is known as the Sh’moneh Esray, the 18, since that is the number of blessings it used to have (a 19th was added during the Talmudic period, but the traditional name remained). In every amidah, the first and last three blessings are the same (though they may be expanded on certain occasions), while the middle one(s) change with the day. On weekdays, the middle 13 blessings are requests. On Shabbat and holidays it is considered inappropriate to ask for things, so on those days there is only one blessing in the middle.

The first blessing is an appeal to the God of our ancestors. It is like a long, formal greeting given to a monarch prior to beginning the petition. The word elohay (God of), precedes the name of each ancestor to remind us that each person must seek a personal relationship with God, just as our fathers and mothers did. Each of them experienced God and God’s promise in his or her own unique way (see Genesis 15; 25:19-23; 26; 28:10-15).

In this siddur, two versions of the opening blessings of the amidah follow. Both include the matriarchs in the first blessing. The first looks toward a redemption and names God as the giver of life to everything, following the Reform and Reconstructionist approaches. The second follows the traditional text which speaks of a messiah and names God as the reviver of the dead.

AMIDAH / INTRODUCTION (II)


There are already (at least) two schools of thought on the best way to include the matriarchs. One is to add them separately using the word elohay before each name. The other puts the couples together (e.g. Abraham and Sarah). The choice is between focusing on the relationship with God which we have as individuals or as part of families and networks of human relationships. Since both approaches speak so clearly to our own situation, where citizenship goes to individuals and where all community is voluntary, both approaches are represented in this siddur.

There is also friendly disagreement over whether to say “God of our fathers and mothers” or “God of our parents.” This siddur favors “fathers and mothers,” but towards the end of this blessing the option of “parents” is provided since it leaves the flow of the text unchanged.

The first version of this first blessing concludes with the words magayn avra’ham, “the shield of Abraham,” which follows the wording in Genesis 15:1. Based on the meaning of that text, many add “v-ezrat Sarah (helper of Sarah)” to the end of the blessing. The second version provided here adds u-fokayd sarah, “who remembers Sarah.” This follows the wording in Genesis 21:1 and therefore uses a biblical expression to reflect the unique relationship between God and Sarah in the same way that the original does.

--------------------------------------------The tradition is to recite the entire amidah with your heels touching each other, like angels who are said to have only one foot. This means that this is a significant spiritual moment in which we adopt a respectful, formal posture. We bend the knees at the first baruch, bow at the word atah, and straighten for the name of God (which is always said standing straight if one is standing). This procedure is repeated at the end of the opening blessing: baruch atah Adonai, magayn Avra’ham (v-ezrat/u-fokayd Sarah).

AMIDAH / INTRODUCTIONG’VUROT / DIVINE POWER


Resurrection of the dead is mentioned three times in the traditional form of this second blessing of the amidah. This idea has a prominent place in Rabbinic Judaism and was included by Maimonides in his thirteen principles of faith, recited by many Jews at the conclusion of each morning service. The formulation found in many traditional siddurim reads: “I believe with complete faith that there will be a resurrection of the dead whenever the wish emanates from the Creator.” The three references in this blessing are said to refer to awakening after (deathlike) sleep, the revival of vegetative growth brought on by the rain, and the actual resurrection of the dead at the end of days. Since the context includes supporting those who fall, healing the sick, and releasing the bound, it also can be understood as the strength that comes from a feeling of God’s presence and power. In the Reform and Reconstructionist traditions, the expression “sustainer of all” is substituted for “reviver of the dead.”

!"#$%& '()*+" / !,-%. '"/(0 : “We acknowledge the presence of God in the natural rhythms of passing seasons. Our awareness of wind, rain, and dew as daily miracles also serves to remind us that the purity of these gifts, so vital for our survival, must be maintained by human watchfulness. In thanking God for air and water, we assert our commitment to preserving them as sources of life and protecting them from life-destroying pollution.

The mention of rain or dew follows the two-season climate of Eretz Yisra’el.”

AMIDAH / INTRODUCTIONK’DUSHAT HA-YOM / NAMING THE HOLY


The third blessing of the amidah identifies God as holy and separate from the world. This contrasts with the close relationship expressed in the first blessing, where God is present not only to our ancestors but to each of us in a special and unique way. When the amidah is repeated (or led), this blessing is expanded to include the k’dushah, the sanctification of God in the terms conveyed by the prophets Isaiah and Ezekiel in their inaugural visions. The words “and those who strive to be holy declare Your glory day by day” suggest that those who praise God are also somehow separate. That may mean that Jews are inherently different, as many suggest, or that all those who focus their lives on praising God, whatever their religious path, may have a different relationship to this world and the purpose of their lives.

--------------------------------------------

When preparing to recite the amidah, Rabbi Marcia Prager suggests you imagine yourself standing at the edge of the Grand Canyon. Curl your toes over the edge, then take three steps forward. (Remember: only imagine yourself doing this!)

AMIDAHFIRST BLESSING: LOVING SUPPORTIVENESS

KAVVANAH: MELTING INTO CHANNELING SPACEB’RACHAH: BEING ONE WITH THE INFINITE AS LOVE


Ahdonai, s’fahtai tiftahch oo-fee yahgeed t’heelahtechah.

Bahrooch ahtah Ahdonai elohaynoo vay-lohay ahvotaynoo v-eemotaynoo elohay Ahvrah’hahm elohay Yitschahk vay-lohay Yah’ahkov elohay Sahrah elohay Rivkahelohay Leahvay-lohay Rahchel

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Eternal God, open my lips,

that my mouth may declare Your glory.

We praise you, YAH our God

and God of all generations:

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

God of Sarah, God of Rebecca,

God of Leah, and God of Rachel

FIRST BLESSING: LOVING SUPPORTIVENESS (II)


hah-ayl hah-gahdol hah-geebor v-hah-norah ayl elyon gomayl chahsahdeem toveem v-konay hahkol, v-zochayr chahsday avot v-eema’hotoo-mayvee g’oolah livnay v’nayhem l’mah’ahn sh’mo b-ah’hahvah.

Melech ozayr oo-moshee’ah oo-mahgayn.Bahrooch ahtah YAH mahgayn Ahvrah’hahm v-ezrat Sahrah.

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great, mighty, and awesome God,

God supreme.

Imparting deeds of kindness, begetter of all,

You remember the faithfulness of our ancestors,

and in love bring redemption to their children’s children

for the sake of your name.

Regal One, our help, salvation, and protector:

Blessed are you, YAH, shield of Abraham

and helper of Sarah.

SECOND BLESSING: MIGHT


Ahtah geebor l’olahm Ahdonai, m’chahyay hah-kol ahtah rahv l-hoshee’ah.

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From Sh’mini Atzeret to Pesach:Mahsheev hah-roo’ahch oo-moreed hah-gahshem.

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From Pesach to Sh’mini Atzeret:Moreed hah-tahl.

M’chahlkayl chahyeem b-chesed, m’chahyay hah-kol b-rahchahmeen rahbeem, somaych nofleem v-rofay choleemoo-mahteer ahsooreem oo-m’kahyaym e’moonahto lee-shaynay ahfahr.

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Your might, Adonai, is boundless. You sustain all life; great is Your saving power.

From Sh’mini Atzeret to Pesach: You cause the wind to blow and the rain to fall

From Pesach to Sh’mini Atzeret:You send down the dew.

Your lovingkindness sustains the living. Your great mercies sustain all life. You support the falling, heal the ailing, free the fettered. You keep Your faith with those who sleep in the dust.

SECOND BLESSING: MIGHT (II)


Mee chahmochah bah’ahl g’voorot oo-mee domeh lahch, melech maymeet oo-m’chahyeh oo-mahtsmee’ahch y’shoo’ah.

V-ne’e’mahn ahtah l-hahchahyot kol chai. Bahrooch ahtah Ahdonai m’chahyay kol chai.

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Whose power can compare with Yours?

You are the source of life and death and deliverance.

Faithful are you in sustaining all life.

Praised are You, YAH, who gives and renews life.

THIRD BLESSING: HOLINESS

BEING ONE WITH THE BEAUTY

Ahtah kahdosh v-shimchah kahdosh oo-k’dosheem b-chol yom y’hahl’loochah selah. Bahrooch ahtah Ahdonai, hah-ayl hah-kahdosh.

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You are holy, Your name is holy,

and those who strive to be holy

declare Your glory day by day.

Blessed is YAH, the holy God.

THE K’DUSHAH


K’dushah literally means “holiness.” What we call “The K’dushah” is an expansion of the third blessing of the amidah, ha-ayl ha-kadosh, the holy God. In this version, it consists of four verses, with each of the first three preceded by an introduction.

THE K’DUSHAH BEGINSN’kahdaysh et shimchah bah-olahm,k-shaym she-mahkdeesheem oto bi-sh’may mahrom,kah-kahtoov ahl yahd n’vee’echah, v-kahrah zeh el zeh v-ahmahr:

Kahdosh kahdosh kahdosh Ahdonai ts’vah’ot, m’lo chol hah-ahrets k’vodo.

Ahdeer ahdeeraynoo Ahdonai ahdonaynoo mah ahdeer shimchah b-chol hah-ahrets.

Bahrooch k’vod Ahdonai mi-m’komo.

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We will sanctify you on earth as you are sanctified in heaven, in the same words that were written by your prophet Isaiah to describe his vision: “And they (the angels), called out one to the other saying:

Holy, holy, holy, is God of all forces, the fullness of the whole world is God’s glory.”

Source of our strength, sovereign one,

how majestic is your presence in all the earth!

“Praised be the glory of God from its place.”

THE K’DUSHAH (II)


Echahd hoo elohaynoo hoo ahveenoo, hoo mahlkaynoo, hoo moshee’aynoo, v-hoo yahshmee’aynoo b-rahchahmahv l-aynay kol chai.

Ahnee Ahdonai elohaychem.

Yimloch Ahdonai l-olahm elohahyich tseeyon l-dor vah-dor, Hahl’looyah.

L-dor vah-dor nahgeed godlechah oo-l’naytsahch n’tsahcheem k’dooshaht’chah nahkdeesh. V-shiv’chahchah elohaynoo mee-peenoo lo yahmoosh l-olahm vah-ed. Bahrooch ahtah Ahdonai, hah-ayl hah-kahdosh.

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God alone is our God and our creator, our ruler and our helper;

and in mercy, God is revealed in the light of all the living:

I, YAH, am your God!

“Adonai shall rule forever, your God O Zion throughout all generations. HalleluYAH.”

From generation to generation we will tell of your greatness; for all eternity we will declare your holiness. Your praise, our God, will never leave our lips. Praised are you, Adonai, the holy God.

We sing and praise the Holy OneFor the children and their childrenWe bless the Light.

FOURTH BLESSINGBEING ONE WITH GOD ON THE MOUNTAINTOP


The amidah now continues with a middle blessing. During the week, this is the place where we would insert all the blessings which petition God for the things we need. On Shabbat, we ask only that our rest be accepted as prayer in the same way that we dedicate our work as holy service. This first paragraph serves as an introduction to the biblical selection which follows (Ex. 31:16).

Yismahch moshe b-mahtnaht chelko, kee eved ne’emahn kahrahtah lo. K’leel tif’eret b-rosho nahtahtah, b-omdo l’fahnechah ahl hahr seenai. Oo-sh’nay loochot ahvahneem horeed b-yahdo, v-chahtoov bah’hem sh’meeraht shahbaht, v-chayn kahtoov b-torahtechah:

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Moses rejoiced in the gift of his destiny, for you called him a faithful servant. You placed a crown of glory on his head when he stood before you on Mount Sinai. In his hands he brought down the two tablets of stone engraved with the commandment to observe the Shabbat. So it is written in your Torah:

FOURTH BLESSINGBEING ONE WITH GOD ON THE MOUNTAINTOP (II)


V-shahmroo v’nay yisrah’ayl et hah-shahbaht, lah-ahsot et hah-shahbaht l-dorotahm b’reet olahm. Baynee oo-vayn b’nay yisrah’ayl ot hee l-olahm, kee shayshet yahmeem ahsah Ahdonai et hah-shahmahyim v-et hah-ahrets, oo-vah-yom hah-sh’vee’ee shahvaht vah-yeenahfahsh.

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The people Israel shall observe Shabbat, to maintain it as an everlasting covenant throughout all generations. It is a sign between me and the people Israel for all time, that in six days God made the heavens and the earth and on the seventh day God ceased from work and rested (Exodus 31:16-17).

FOURTH BLESSINGBEING ONE WITH GOD ON THE MOUNTAINTOP (III)


Originally, this next paragraph read:

“And You did not grant this day (Shabbat)...to other peoples of the world. Nor have you granted it...as a heritage to idolators. Nor can those who are uncircumcised know of its rest.”

Yet, both Christianity and Islam have accepted a form of the Sabbath. In addition, the Psalms refer both to Israel and to people who “fear God’s name,” suggesting that there are others who know of God who are not Jews. Finally, even though the original version of this prayer excluded from the Shabbat all those who are uncircumcised, the Torah calls a compassionate person one who has a “circumcised heart.”

Therefore, it seemed appropriate to rewrite this prayer so that it speaks of the Jews as transmitters of the Shabbat, rather than as its sole possessors.

------------------------------------------

Following this modified traditional version of the Amidah’s middle blessing, you will find another version composed by Reb Zalman Schachter-Shalomi.

FOURTH BLESSINGBEING ONE WITH GOD ON THE MOUNTAINTOP (IV)


Oo-n’tahtah, Ahdonai elohaynoo, l-goyay hah-ahrahtsot, v-hinchahltah ozraynoo l-chol yir’ay sh’mechah, oo-vi-m’noochahtah yishk’noo kol moolay layv. Derech yisrah’ayl ahmchah n’tahtah b-ah’hahvah, ahl y’day zerah yah’ahkov, rahchayl v-lay’ahahsher bahm bahchahrtah.

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Adonai, our God, you gave the Shabbat to all the nations of the world;a heritage, our helper, to all who fear your name,and all who are compassionate may dwell in her rest.Through Israel, your people, you gave the Shabbat in love,by means of the descendants of Jacob, Rachel and Leah whom you chose.

FOURTH BLESSINGBEING ONE WITH GOD ON THE MOUNTAINTOP (V)


Yism’choo v-mahlchoot’chah shomray shahbaht v-kor’ay oneg. Am m’kahdshay sh’vee’ee, koolahm yisb’oo v-yit’ahngoo mee-toovechah. V-hah-sh’vee’ee rahtseetah bo v-keedahshto, chemdaht yahmeem oto kahrahtah, zaycher l-mah’ahsay v’raysheet.

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Those who guard the Shabbat,calling her a delight,rejoice in your sovereignty.The people which sanctifies the seventh day

will be filled and delighted with your goodness.For you found pleasure in the seventh day

and called her holy.You called her the most desirable of days,a reminder of the work of creation.

FOURTH BLESSINGBEING ONE WITH GOD ON THE MOUNTAINTOP (VI)


Elohaynoo vay-lohay ahvotaynoo v-eemotaynoo, r’tsay nah vi-m’noochahtaynoo. Kahdshaynoo b-mitsvotechah v-tayn chelkaynoo b-torahtechah, sahb’aynoo mi-toovechah v-sahmchaynoo bee-y’shoo’ahtechah, v-tah’hayr libaynoo l’ovd’chah be-emet. V-hahncheelaynoo Ahdonai Elohaynoo b-ah’hahvah oo-v’rahtson shahbaht kodshechah, v-yahnoochoo vo yisrah’ayl m’kahdshay sh’mechah. Bahrooch ahtah Ahdonai m’kahdaysh hah-shahbaht.

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Our God and God of our fathers and mothers, may our Shabbat rest be acceptable to You.May Your Mitzvot lead us to holiness, and may we be among those who devote themselves to Your Torah.May we find contentment in Your blessings, and joy in Your sustaining power.Purify our hearts to serve You in truth, and help us to enjoy, in love and favor, the heritage of your holy Shabbat.May Your people Israel, who hallow Your name, find rest on this day.Praised are You, Adonai, who hallows the Shabbat.

FOURTH BLESSING: VERSION TWOBEING ONE WITH GOD ON THE MOUNTAINTOP


Ahtah nahtahtah b-layv enosh vah-chevrah rahtson li-shbot yom echahd bah-shahvoo’ah ahshraynoo mah tov chelkaynoo oo-mah nah’eem gorahlaynoo oo-mah yahfah y’rooshahtaynoo ahshraynoo she’ahnoo shovteem bah-sh’vee’ee v-chayn kahtoov b-torahtechah: V-shahmroo v’nay yisrah’ayl et hah-shahbaht, lah-ahsot et hah-shahbaht l-dorotahm b’reet olahm. Baynee oo-vayn b’nay yisrah’ayl ot hee l-olahm, kee shayshet yahmeem ahsah Ahdonai et hah-shahmahyim v-et hah-ahrets, oo-vah-yom hah-sh’vee’ee shahvaht vah-yeenahfahsh.

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You implanted in the hearts of individuals and society the desire to rest one day in the week.Happy are we, we delight in our portion, we take pleasure in our lot, our legacy is beautiful, Happy are we to rest on the Seventh Day.So states Your Torah:Israel shall keep the Shabbat, to make the Shabbat an enduring commitment for generations to come, Between Me and Israel it is a signal for all time - for by means of seven phases did God make Heavens and Earthand in the Seventh God ensouled them.

FOURTH BLESSING: VERSION TWOBEING ONE WITH GOD ON THE MOUNTAINTOP (II)

Y’hee rahtson she-yahnoochoo vo kol y’gee’ay ko’ahch v-az koolahnoo nisb’ah v-nit’ahngah mi-toovechah V-hah-sh’vee’ee rahtseetah bo v-keedahshto, chemdaht yahmeem oto kahrahtah, zaycher l-mah’ahsay v’raysheet.

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We pray that all the weary ones may also share the rest.Then all of us will be filled with Your goodness to ecstasy.It was that seventh one that You took delight in and sanctified, calling it the longed for day on which we are mindful of the miracle of Creation.


FIFTH BLESSING: HOPEAVODAH / WORSHIP

INTRODUCTION


This fifth blessing of the amidah, the first of the concluding three, opens with the request that God accept our prayers with love and return the Sh’chinah (the Divine presence) to the Jerusalem of our hearts. We are acknowledging that acceptance of our prayer is not assured since we pray from within an unredeemed world. Therefore, the blessing continues immediately with the request that the Temple service be restored. Then, Israel’s prayers can be lovingly and permanently acceptable.

The traditional form of this blessing refers to “the fire offerings of Israel,” an expression of hope for the restoration of animal sacrifice along with the Temple. Conservative siddurim omit this reference; Reform and Reconstructionist siddurim omit the reference to the Temple as well. However, in addition to the animal sacrifices offered in the first and second Temples, there was also a levitical choir and orchestra. Adding the phrase “and the songs of Israel” restores the original balance of the text and anticipates a Temple of joyous prayer and song without animal sacrifice.

FIFTH BLESSING: HOPEBEING ONE WITH THE INFINITE SPLENDOR


R’tsay Ahdonai elohaynoob-ahmchah yisrah’ayl oo-t’feelahtahm b-ah’hahvah t’kahbayl, oo-t’hee l-rahtson tahmeed ahvodaht yisrah’ayl ahmechah. Ayl kahrov l-chol kor’ahvp’nay el ahvahdechah v-chahnaynoosh’foch roochahchah ahlaynoo.

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V-techezenah aynaynoo b-shoovchah l-tseeyon b-rahchahmeem.Bahrooch ahtah Ahdonaihah-mahchahzeer sh’cheenahto l-tseeyon.

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Take pleasure Adonai our God, in Israel your people and heed their prayer in love.May the worship of your people Israel always be acceptable to you.God who is near to all who call, turn lovingly to your servants.Pour out your spirit upon us.

And may our eyes behold your homecoming, with merciful intent, to Zion.Blessed are you, Adonai, who brings your presence home to Zion.

(On Rosh Chodesh and Holidays, we add Ya’aleh v-Yavo here.It is on the next page.)

On Shabbat Rosh Chodesh (the first day of a new month),or on the Shabbat during Pesach or Sukkot, add

YA’ALEH V-YAVO / RISING AND ARRIVING


Elohaynoo vay-lo’hay ahvotaynoo v-eemotaynoo yah’ahleh v-yahvo v-yahgee’ah v-yay’rah’eh v-yay’rahtseh v-yishahmah v-yipahkayd v-yizahchayr zichronaynoo oo-fikdonaynoo v-zichron ahvotaynoo v-eemotaynoo v-zichron y’mot m’shee’ahch tsidkechah v-zichron y’rooshahlahyim eer kodshechah v-zichron kol ahmchahbayt yisrah’ayl l-fahnechah lif-laytah oo-l’tovah l-chayn oo-l-chesed oo-l-rahchahmeem l-chahyeem oo-l-shahlom b-yom…

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Our God and the God of our fathers and mothers, may our prayer arise and come to you, and be beheld, and be acceptable. Let it be heard, acted upon, remembered -the memory of us and our needs, of our ancestors and of the days of our future redemption, the memory of Jerusalem your holy city, and the memory of all your kin, the house of Israel, all surviving in your presence. Act for goodness and grace, for love and care; for life, well-being and peace, on this day of…

On Shabbat Rosh Chodesh (the first day of a new month),or on the Shabbat during Pesach or Sukkot, add

YA’ALEH V-YAVOH / RISING AND ARRIVING (II)


on a new month rosh hah-chodesh hah-zeh on Pesachchahg hah-mahtsot hah-zehon Sukkotchahg hah-sookot hah-zeh

zochraynoo YAH elohaynoo bo l-tovahoo-fokdaynoo vo li-v’rahchah v-hoshee’aynoo vo l-chahyeem oo-vi-d’var y’shoo’ah v-rahchahmeem choos v-chahnaynoo v-rahchaym ahlaynoo v-ho’shee’aynoo kee aylechah aynaynoo kee ayl chahnoon v-rahchoom ahtah.

on a new monthk![ 4:/Aw[ 4:vO4

on Pesach/:Z 4:C:xA+ 4:vO4

on Sukkot/:Z 4:ynUA+ 4:vO4

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on a new month the new moonon Pesach the festival of matzoton Sukkot the festival of sukkot

Remember us this day, Adonai our God, for goodness.Favor us this day with blessing. Preserve us this day for life.With your redeeming and nurturing word, be kind and generous.Act tenderly on our behalf, and grant us victory over all our trials. Truly, our eyes turn toward you, for you are a providing God;gracious and merciful are you.

Continue with “Modim” (p. 106).

SIXTH BLESSING: GRATITUDEMODIM / WE GIVE THANKS

INTRODUCTION


“Gratitude is the overwhelming experience of the person of faith. Faith stimulates gratitude, and the practice of gratitude expands faith. We experience thankfulness when we know that our lives are safe within God’s protection. We trust that the future is assured. We need not consume our days in fear and anxiety. We are released. We can marvel at the daily wonders.”

“The insights of wonder must be constantly kept alive. Since there is a need for daily wonder, there is a need for daily worship. The sense of the ‘miracles which are daily with us,’ the sense of the ‘continual marvels,’ is the source of prayer. There is no worship, no music, no love, if we take for granted the blessings or defeats of living…The profound and perpetual awareness of the wonder of being has become a part of the religious consciousness of the Jew.”

SIXTH BLESSING: GRATITUDEBEING ONE WITH INTIMATE CONNECTION

At the beginning of the modim, it is customary to bend the knees and bow, returning to an upright position for the word Adonai.


Modeem ahnahchnoo lahch shah-ahtah hoo Ahdonai Elohaynoo vay-lohay ahvotaynoo v-eemotaynoo l’olahm vah’ed, tsoor chahyaynoo mahgayn yish’aynoo ahtah hoo l-dor vah-dor. Nodeh l’chah oo-n’sahpayr t’heelahtechah, ahl chahyaynoo hah-m’sooreem b-yahdechah v-ahl nishmotaynoo hah-p’koodot lahch v-ahl neesechah she-b’chol yom eemahnoo v-ahl nif’l’otechah v-tovotechah she-b’chol ayt, erev vah-voker v-tso’horahyim.

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We give thanks to you that you are Adonai our God, God of our fathers and mothers, today and always.A firm, enduring source of life, a shield to us in time of trial; you are ever there, from age to age.We acknowledge you, declare your praise, and thank you for our lives entrusted to your hand, our souls placed in your care, for your miracles that greet us every day,and for your wonders and good things that are with us every hour, morning, noon, and night.

SIXTH BLESSING: GRATITUDE (II)


Hah-tov kee lo chahloo rahchahmechah, v-hahm’rahchaym kee lo tahmoo chahsahdechah, may-olahm keeveenoo lahch.

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Good One, whose kindness never stops, Kind One, whose loving acts have never failed - always have we placed our hope in you.

V-ahl koolahm yitbahrahch v-yitromahm shimchahtahmeed l-olahm vah’ed.

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For all these things, let your name be blessed and raised in honor always, forever.Let all of life acknowledge you!

SIXTH BLESSING: GRATITUDE (III)


V-chol hah-chahyeem yodoochah selah, vee-hahl’loo et shimchah be-emet, hah-ayl y’shoo’ahtaynoo v-ezrahtaynoo selah.

Bahrooch ahtah Ahdonai hah-tov shimchah oo-l’chah nah’eh l-hodot.

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May all beings praise your name in truth, O God,our rescue and our aid.

Blessed are you, Adonai, whose name is Good, to whom all thanks are due.

SEVENTH BLESSINGBIRKAT HA-SHALOM / THE PEACE BLESSING

INTRODUCTION


Every amidah concludes with a blessing for peace. In the traditional versions of this prayer recited in most congregations, Israel is the only explicitly named beneficiary of this peace. People living in pre-modern times may have believed that a peace for Israel was possible without universal peace, though there are enough references in both biblical and rabbinic sources to suggest that Jews did make the connection between them (see, for example, Micah 4:1-5 and the second paragraph of the alaynu). Combining a loyalty to the traditional Hebrew with a universal understanding, Rabbi Zalman Schachter-Shalomi translated the last line of the kaddish as follows:

God! We know that you can make peace on high.

That is not too difficult.Grant peace to us and to all Israel.

This is more difficultBecause Israel is dispersed in many lands,

among many nations,who also need peace and have difficulty achieving it.

Grant us peace.

“ 1,23' '"#(0,4 / Maker of peace. This ancient version of the prayer for peace in its most universal form was assigned in the traditional liturgy to the ten days of t’shuvah (repentance, between Rosh HaShanna and Yom Kippur). During the year the text read, ‘who blesses your people Israel with peace.’ In our times, when life has been transformed by the constant threat of global destruction, the need of the hour calls for the more universal form of the prayer throughout the year.”

SEVENTH BLESSING: PEACEBEING ONE WITH THE INFINITE AS GROUND


Seem shahlom tovah oo-v’rahchah chayn vah-chesed v-rahchahmeem ahlaynoo v-ahl kol yis’rah’ayl ahmechah. Bahrchaynoo ahveenoo, koolahnoo k-echahd b-or pahnechah, kee v-or pahnechah nahtahtah lahnoo Ahdonai elohaynoo toraht chahyeem v-ah’hahvaht chesed oo-ts’dahkah oo-vrahchah v-rahchahmeem v-chahyeem v-shahlom. V-tov b-aynechah l-vahraych et ahmchah yisrah’ayl[v-et kol yoshvay tayvayl] b-chol ayt oo-v-chol shah’ah bi-sh’lomechah. Bahrooch ahtah Ahdonai, oseh hah-shahlom.

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Grant peace, well-being and blessing, life, grace, love, and mercy for us and for all your people Israel. Bless us, our father, all of us as one, with your light. For by that light of your presence, Adonai our God, you gave us the Torah of life, a love of giving love, righteousness, blessing, mercy, life, and peace. May it please you to bless all those who live on earth at all times and in each hour with your peace.Praised are you, Adonai, who makes peace.

ELOHAI N’TZOR / A CONCLUDING MEDITATIONINTRODUCTION


The amidah formally ends with the blessing for peace. Early on, however, the custom arose to conclude the personal, silent amidah with a private meditation. Only later did Elohai N’tzor become standard. The Talmud (B’rachot 16b-17a) records several examples of these meditations, some of which follow. Feel free to use one of them or compose your own.

Rabbi Elazar, after completing his prayer (i.e., the amidah), used to say: May it be your will, Adonai our God, that love, comradeship, peace, and friendship dwell among us; multiply students within our boundaries; give us success that we arrive at our goal and realize our hopes; give us our portion in paradise; give us the corrective of a good friend and an inclination for good in your world; may we rise early and achieve our aspiration to fear your name; heed our requests for a pleasant life.

Rav would say after completing his prayer: May it be your will, Adonai our God, to give us long life, a life of peace, goodness, blessing, livelihood, physical vitality; a life of fear of sin, without embarrassment or humiliation, of wealth and honor; a life with love of Torah and fear of heaven, where our aspirations for good will be fulfilled.

(This is now the introduction to the blessing for the new month, said on the Shabbat morning before the month begins.)

ELOHAI N’TZOR / A CONCLUDING MEDITATIONINTRODUCTION (II)


Rabbi (Judah) would say after his prayer: May it be your will, Adonai our God and God of our ancestors, to save us from insolence in others and arrogance in ourselves, from a bad person and from misfortune, from the evil inclination, a bad friend or neighbor, and the destroyer, from harsh judgments and ruthless opponents, whether a member of the covenant or not. (This is now recited in the preliminary service every morning.)

Rav Safra would say after his prayer: May it be your will, Adonai our God, to make peace in the family on high (i.e., the angels representing the different and quarreling nations) and in the (human) family below, and among the students who study your Torah, whether for its own sake or not. And may those who study the Torah with an ulterior motive come to study it for its own sake.

Rabbi Alexandri, after his prayer, would say: May it be your will, Adonai our God, that you place us in a light-filled corner and not in a dark corner, and may our hearts not be in pain nor our eyes in darkness.

In our own time, Rabbi Raachel Jurovics slightly rearranged a verse from Elohai N'tsor for the following chant:

P’tahch leebee b-torahtechah; p’tahch leebee b-torahtechah. (2x)Tirdof nahfshee b-mitsvotechah; tirdof nahfshee b-mitsvotechah. (2x)

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“Open my heart to your Torah; my soul will hasten to do Your Mitsvot.”

ELOHAI N’TZOR / A CONCLUDING MEDITATIONTEXT


Elohai, n’tsor l’shonee may-rah oo-s’fahtai mi-dahbayr mirmah, v-li-m’kahl’lai nahfshee teedom, v-nahfshee ke-ahfahr lah-kol ti’hee’yeh. P’tahch leebee b-torahtechah oo-v-mitsvotechah tirdof nahfshee. V-chol hah-choshveem ahlai rah’ah, m’hayrah hahfayr ahtsahtahm v-kahlkayl mahchahshahvtahm. Ahsay l’mah’ahn sh’mechah, ahsay l’mah’ahn y’meenechah, ahsay l’mah’ahn k’dooshahtechah, ahsay l’mah’ahn torahtechah, l’mah’ahn yaychahltsoon y’deedechah, ho’shee’ah y’minchah vah-ahnaynee. Yi’h’yoo l-rahtson imray fee v-hegyon leebee l’fahnechah, Ahdonai tsooree v-go’ahlee.

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My God, keep my tongue from evil, my lips from lies.Help me ignore those who slander me.Let me be humble before all.Open my heart to your Torah, so that I may pursue your mitsvot. Frustrate the designs of those who plot evil against me.Make nothing of their schemes. Do so because of your power, your holiness and your Torah. Answer my prayer for the deliverance of your people.May the words of my mouth and the meditations of my heart be acceptable to you, my rock and my redeemer.

OSEH SHALOM BIMROMAVRE-IDENTIFYING AS THE COLLECTIVE


When saying oseh shalom at the end of the prayer, either step and bow left, step and bow right, step left again and bow to the front or take three steps back and then, while saying oseh shalom, bow left, right, and center. When leaving the presence of a king or queen, one would bow only to the front. When “leaving” God’s presence, we bow in three directions, demonstrating that God is everywhere.

Oseh shahlom bimromahv, hoo yah’ah’seh shahlom ahlaynoo v-ahl kol yisrahayl [v’ahl kol yoshvay tayvayl], v-imroo ah’mayn.

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God who brings peace to the universe will bring peace to us and to all the people Israel [and to all those who live in the world]. Amen.

A MODERN PRAYER FOR PEACE, FROM ISRAEL

Od yahvo shahlom ahlaynoo v-ahl koolahmsahlahm, ahlaynoo v-ahl kol hah-olahm sahlahm, sahlahm.

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Peace will still come upon us and upon everyone,

Peace upon us and upon the whole world.

KADDISH SHALEM / THE FULL KADDISH


Yitgahdahl v-yitkahdash sh’may rahbah [Ahmayn] b-ahlmah divrah chir’ootay v-yahmleech mahlchootay[v-yahtsmahch poorkahnay vee-kahrayv m’sheechay Ahmayn] b-chahyaychon oo-v-yomaychon oo-v-chahyay d’chol bayt yisrah’ayl, bah’ah’gahlah oo-vi-z’mahn kahreev v-imroo Ahmayn. [Ahmayn]

Y’hay sh’may rahbah m’vahrach l’ahlahm oo-l’ahlmay ahlmahyah.

Yitbahrahch v-yishtahbahch v-yitpah’ayr v-yitromahm v-yitnahsay, v-yit’hahdahr v-yit’ahleh v-yit’hahlahl sh’may d’koodshah b’reech hoo [Ahmayn].

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The Great Essence will flower in our livesand expand throughout the world.May we learn to let it shine through,so we can augment its glory.

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

We praise, we continue to praise, and yet whatever it is we praise is quite beyond the grasp of all these words and symbols that point us toward it. We know, and yet we do not know.

KADDISH SHALEM / THE FULL KADDISH (II)


L’aylah min kol birchahtah v-sheerahtah, tooshb’chahtah v-nechemahtah dah-ah’meerahn b-ahlmah v-imroo Ahmayn.

Titkahbayl ts’lot’hon oo-vah’oot’hon d-chol bayt yisrah’ayl kodahm ahvoo’hon dee v’shmahyahv-imroo Ahmayn.

Y’hay sh’lahmah rahbah min sh’mahyah v-chahyeem ahlaynoo v-ahl kol yisrah’ayl v-imroo Ahmayn.

Oseh shahlom bimromahv hoo yah’ahseh shahlom ahlaynoo v-ahl kol yisrah’ayl v-ahl kol yoshvay tayvayl v-imroo Ahmayn.

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May our prayers for love, justice and peace, the prayers for our people Israel, and the prayers for all other peoples and faiths -- O may these prayers find their way into the Core of every human heart, bringing wholeness to our planet, and let us say, Amen.

Let the Great Peace be! Let the beauty of the heavens touch and transform our earth! Let life be filled with delight -- for us, for all Jews, for all people, for all animals, for all plants, for our common home, this earth.

Such harmony in the vast universe about us! Teach us how to bring harmony to this tiny planet on which we live, and let us say, Amen.

SHABBAT SHACHARIT / SHABBAT MORNING SERVICE

TORAH SERVICE

V: TORAH SERVICE & CLOSING PRAYERS FOR SHABBAT MORNING P. 117

Ayn kahmochah bah-eloheem Ahdonai v-ayn k-mah’ahsechah. Mahlchoot’chah mahlchoot kol olahmeenoo-memshahlt’chah b-chol dor vah-dor.Ahdonai melech, Ahdonai mahlahch Ahdonai yimloch l-olahm vah’ed.Ahdonai oz l-ahmo yitaynAhdonai y’vahraych et ahmo vah-shahlom.

Ahv hah-rahchahmeen hayteevah vi-r’tson’chah et tseeyon tivneh chomot y’rooshahlahyim.Kee v’chah l’vahd bahtahchnoo melech ayl rahm v-neesah ahdon olahmeem.

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There is none like you among all powerful forces

and nothing compares with your deeds.

Your sovereignty is over all worlds

and you guide all time.

God reigns now, reigned before, and will reign forever.

God give strength to God’s people;

God bless the people with peace.

Source of compassion, deal well with Zion;

rebuild Jerusalem.

In you alone have we trusted; sovereign,

mighty, exalted, elevated,

Master of all worlds.

TORAH SERVICE

We rise as the ark is opened:


Vah-y’hee bi-n’so’ah hah-ahronvah-yomer Moshe:koomah Ahdonaiv-yahfootsoo oyvechahv-yahnoosoo m’sahn’echahmi-pahnechah.Kee mi-tseeyon taytsay torahoo-d’vahr Ahdonaimee-rooshahlahyim.Bahrooch she-nahtahn torahl-ahmo yisrah’ayl bi-k’dooshahto.

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When the ark was lifted up

Moses would say:“Rise, Ascendant One,that your enemies may scatter,that those who hate you may flee before you!”Behold, out of Zion emerges our Torah,and the word of The Wise One

from Jerusalem’s heights.Blessed is God who has given us Torah,to Israel, our people, with holy intent.

TORAH SERVICE

The Torah is removed from the ark, the ark curtain is closed, the person holding the Torah faces the congregation and we sing together:


Sh’mah yisrah’aylAhdonai elohaynoo Ahdonai echahd.

Echahd elohaynoo gahdol ahdonaynoo kakdosh sh’mo.

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Hear, Israel, [and understand],Adonai is our God,Adonai is one!

One is our God, great is our sovereign,holiness is God‘s nature.

The person holding the Torah now turns to face the ark, turning the Torah so that the front of the Torah still faces the congregation. The people bow their heads for the first word of the following verse and straighten for the divine name, while the person holding the Torah lifts it when saying u-n’rom’mah sh’mo yachdav (“let us raise God‘s name together”).

Gahdloo lah-donai iteeoo-n’rom’mah sh’mo yahchdahv.

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Declare with me the greatness of The Infinite,together let us raise God’s name.

TORAH SERVICE

The person holding the Torah now carries it around the room as we all sing:

L’chah Ahdonai hah-g’doolahv-hah-g’voorah v-hah-tif’eret v-hah-naytsahch v-hah-hod, kee chol bah-shahmahyim oo-vah-ahrets. L’chah Ahdonai hah-mahmlahchahv-hah-mitnahsay l-chol l-rosh.

Rom’moo Ahdonai elohaynoo v-hishtahchahvoo l-hahr kodshokee kahdoshYAH elohaynoo.

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Yours, Wholly One, is greatness and power,beauty, triumph and splendor!For everything in heaven and on earth

is one with you.Yours, Wholly One, is sovereignty,for you alone are supreme.

Exalt the Wholly One, our power,and worship at the holy mountain,for holy is YAH, our God!


BLESSINGS ON BEING CALLED TO THE TORAH


The person(s) receiving the aliyah begins as follows:

Bahr’choo et Ahdonai hah-m’vorahch

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Praise God, source of blessing

The congregation responds:

Bahrooch Ahdonai hah-m’vorahch l’olahm vah’ed

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Praise God, source of blessing, now and forever.

The person(s) receiving the aliyah repeats:

Bahrooch Ahdonai ha-m’vorahch

l’olahm vah’ed

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Praise God, source of blessing, now and forever.

BLESSINGS ON BEING CALLED TO THE TORAH (II)

The person(s) receiving the aliyah continues:


Bahrooch ahtah AhdonaiElohaynoo melech hah-olahm ahsher bahchahr bahnoo im kol hah-ahmeemv-nahtahn lahnoo et torahto Bahrooch atah Ahdonaino’tayn hah-torah.

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Praised are you, Eternal One, our God, the sovereign of all worlds

who has chosen us among all peoples by giving us the Torah.Praised are you, Eternal One, who gives the Torah.

After the reading, the person(s) receiving the aliyah continues:Bahrooch ahtah AhdonaiElohaynoo melech hah-olahm ahsher nahtahn lahnoo toraht emet v-chah’yay olahm nahtah b-tochaynoo Bahrooch atah Ahdonaino’tayn hah-torah.

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Praised are you, Eternal One, our God, the sovereign of all worlds

who has given us a Torah of truth,and planted eternal life in our midst.Praised are you, Eternal One, who gives the Torah.

PRAYERS FOR STRENGTH, BLESSING, AND HEALING

Between aliyot or after the reading is completed, one or more of the following prayers may be recited.

Collective blessing for those called to the Torah (traditional):


Mee shebayrahch ahvotaynoo Ahvrah’hahm Yitschahk v-Yah’ahkovv-eemotaynoo Sahrah Rivkah Lay’ah v-Rahchaylhoo y’vahraych et kol ayleh she-ahloo hah-yom li-ch’vod hah-mahkomli-ch’vod hah-torah v-li-ch’vod hah-shahbaht bi-s’chahr zeh hah-kahdosh bahrooch hoo y’chahyaym v-yishm’raym vee-vahraych otahm v-et mishp’chotahm v-yishlahch b’rahchah v-hahtslahchah b-chol mah’ahsay y’dayhem im kol yisrah’ayl ahchayhem v-ahchyotayhem v-nomahr ahmayn.

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May the One who blessed our ancestors, Abraham, Isaac, and Jacob, Sarah, Rebecca, Leah and Rachel, bless all those here who have risen today to honor God, the Torah, and the Shabbat. By this merit, may they be granted life and protection, may God bless them and their families and may they find blessing and success in their labors, along with all of Israel, their brothers and sisters, and let us say: Amen.

PRAYERS FOR STRENGTH, BLESSING, AND HEALING (II)

Traditional prayer for a man who is sick:


Mee shebayrahch ahvotaynoo Ahvrah’hahm Yitschahk v-Yah’ahkovv-eemotaynoo Sahrah Rivkah Lay’ah v-Rahchaylhoo y’vahraych et hah-choleh________ ben _________ hah-kahdosh bahrooch hoo y’mahlay rahchahmeem ahlahv l-hah-chahzeeko oo-l-hah-chahyoto v-yishlahch lo m’hayrah r’foo’ah sh’laymah min hah-shahmahyim l-chol ayvahrahv v-geedahvb-toch sh’ahr cholay yisrah’ayl r’foo’aht hah-nefesh oo-r’foo’aht hah-goof shahbaht hee mi-li-z’ok oo-r’foo’ah k’rovah lah-vo, hahshtah bah-ahgahlah oo-vI-z’mahn kahreev v-nomahr ahmayn.

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May the one who blessed our ancestors, Abraham, Isaac, and Jacob, Sarah, Rebecca, Leah and Rachel, bless ________ the son of _______ who is ill. May the Holy Blessed One be full of mercy toward him, to give him strength and life, to send him a complete physical and spiritual recovery, together will all others who are ill; and even though our prayer is restrained because it is the Sabbath, may healing still come soon, and let us say: Amen.

PRAYERS FOR STRENGTH, BLESSING, AND HEALING (III)

Traditional prayer for a woman who is sick:


Mee shebayrahch eemotaynooSahrah Rivkah Lay’ah v-Rahchaylvah-ahvotaynooAhvrah’hahm Yitschahk v-Yah’ahkovhoo y’vahraych et hah-cholah________ baht _________ hah-kahdosh bahrooch hoo y’mahlay rahchahmeem ahlehah l-hah-chahzeekah oo-l-hah-chahyotah v-yishlahch lah m’hayrah r’foo’ah sh’laymah min hah-shahmahyim l-chol ayvahrehah v-geedehah b-toch sh’ahr cholay yisrah’ayl r’foo’aht hah-nefesh oo-r’foo’aht hah-goof shahbaht hee mi-li-z’ok oo-r’foo’ah k’rovah lah-vo, hahshtah bah-ahgahlah oo-vI-z’mahn kahreev v-nomahr ahmayn.

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May the one who blessed our ancestors, Sarah, Rebecca, Leah and Rachel, Abraham, Isaac, and Jacob bless _____ the daughter of _______ who is ill. May the Holy Blessed One be full of mercy toward her, to give her strength and life, to send her a complete physical and spiritual recovery, together will all others who are ill; and even though our prayer is restrained because it is the Sabbath, may healing still come soon, and let us say: Amen.

PRAYERS FOR STRENGTH, BLESSING, AND HEALING (IV)


Mee she-bayrahch ahvotaynoo m’kor hah-b‘rahchah l-eemotaynoo

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May the source of strengthwho blessed the ones before us,help us find the courage to make our lives a blessingand let us say: Amen.

Mee she-bayrahch eemotaynoo m’kor hah-b‘rahchah lah-ahvotaynoo

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Bless those in need of healing with refu’ah sh’laymahrenewal of body, renewal of spiritand let us say: Amen.

________________________________________________________________

Ayl nah r’fah nah lah (3x)r’foo’ah sh’laymah.

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Life is a circle, love is the songPeace is the storywe’ve yearned for so longWhen we surrender to God in all thingsThe circle is completedour hearts are blessed with wings.

________________________________________________________________

From deep within the home of my soul,Now let the healing, let the healing begin.

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PRAYERS FOR STRENGTH, BLESSING, AND HEALING (V)


Mi Shebeirach / May the One Who blessed…Bless Us

Chorus: Mee she-bayrahch AvotaynooAvraham, Yitzchak v-Ya’akovMee She-bayrahch ImotaynooSarah, Rivkah, Le’ah v’RachelMay the One who blessed our Mothers,May the One who blessed our Fathers,Hear our prayer, hear our prayer,And bless us as well.

Verse 1: Bless us with the power of Your healingBless us with the power of Your hopeMay our hearts be filled with understandingAnd strengthened by the power of Your love.

Chorus

Verse 2: Bless us with the vision for tomorrowHelp us reach out to those in painMay the warmth of friendship ease our sorrowGive us courage give us faith show us the way.

Mee she-bayrahch Avotaynoo,Mee She-bayrahch ImotaynooHear our prayerHear our prayerHear our prayerAnd bless us as well.

PRAYERS FOR STRENGTH, BLESSING, AND HEALING (VI)

A prayer for the congregation:


Mee shebayrahch ahvotaynoo Ahvrah’hahm Yitschahk v-Yah’ahkovv-eemotaynoo Sahrah Rivkah Lay’ah v-Rahchaylhoo y’vahraych et kol hah-kah’hahl hah-kahdosh hah-zehim kol k’heelot hah-kodesh, haym oo-v’nayhem oo-v’notayhem,v-chol ahsher lah’hem.Oo-mee she-m’yahchahdeem bahtay ch’naysee’yot li-t’feelah. oomee she-bah’eem b-tochahm l-hitpahlayl,oo-mee she-notneem nayr lah-mah’or, v-yahyin l-keedoosh oo-l-hahvdahlah, oo-faht lah-orcheem oo-ts’dahkah lah-ahneeyeem.

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May the one who blessed our ancestors, Abraham, Isaac, and Jacob, Sarah, Rebecca, Leah and Rachel, bless this holy congregation together with all holy congregations, all the adults, their sons and daughters and all that is theirs. Bless also those who work together to establish houses of assembly for prayer, those who enter them to pray, and those who provide for heat and light and wine for kiddush and havdalah and food for visitors and charity for the poor.

PRAYERS FOR STRENGTH, BLESSING, AND HEALING (V)

A prayer for the congregation:


V-chol mee she-oskeem b-tsorchay tseeboor oo-v-vinyahn erets yisrah’ayl be-emoonah, hah-kahdosh bahrooch hoo y’shahlaym s’chahrahm v-yahseer mayhem kol mahchahlah, v-yirpah l-chol goofahm v-yislahch l-chol ahvonahm vi-yishlahch b’rahchah v-hahtslahchah b-chol mah’ahsay y’dayhem im kol yisrah’ayl ahchayhem v-ahchyotayhem v-nomahr ahmayn.

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Bless also all those who faithfully volunteer their time to serve the needs of the community and to work for the rebuilding of the Land of Israel.

May the Holy Blessed One reward them, remove all sickness from them, heal their bodies, forgive their sins, and send blessing and success to all their works, along with all the rest of Israel their brothers and sisters, and let us say: Amen.

HAGBAH / LIFTING THE TORAH

When the Torah reading is finished, we call one person to open the Torah so that between two and three columns are visible. S/he lifts the Torah, turns so the congregation can see the open scroll and we sing:


V-zot hah-torah ahsher sahm Moshelifnay b’nay yisrah’aylahl pee Ahdonai b-yahd Moshe.

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This is the Torah that Moses set before the people Israel:the Torah, given by God, through Moses.

THE HAFTARAH / READING FROM THE PROPHETS

THE BLESSING BEFORE THE READING

Bahrooch ahtah AhdonaiElohaynoo melech hah-olahm ahsher bahchahr bi-n’vee’eem toveemv-rahtsah b-divray’hem hah-ne’emahreem be-emetBahrooch ahtah Ahdonaihah-bochayr bah-torah oo-v-moshe ahvdooo-v-yisrah’ayl ahmooo-vi-n’vee’ay hah-emet vah-tsedek.

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PRAISE TO YOU Adonai our God, Sovereign of the universe,who has chosen faithful prophets to speak words of truth.Praise to You, Adonai, for the revelation of Torah, for Your servant Moses,for Your people Israel and for prophets of truth and righteousness.

THE HAFTARAH / READING FROM THE PROPHETS

THE BLESSING AFTER THE READING


Bahrooch ahtah AhdonaiElohaynoo melech hah-olahm tsoor kol hah-olahmeemtsahdeek b-chol hah-dorot,hah-ayl hah-ne’emahn hah-omayr v-osehhah-m’dahbayr oo-m’kahyaymshe-kol d’vahrahv emet vah-tsedek.

Ahl hah-torah, v-ahl hah-ahvodah,v-ahl hah-n’vee’eemv-ahl yom hah-shahbaht hah-zeh,she-nahtahtah lahnoo Ahdonai elohaynooli-k’dooshah v-li-m’noochahl-chahvod oo-l-tif’ahret.

Ahl hah-kol ahdonai elohaynooahnahchnoo modeem lahchoo-m’vahrcheem otahch,yitbahrahch shimchah b-fee kol chaitahmeed l-olahm vah-ed.Bahrooch ahtah Ahdonai, m’kahdaysh hah-shahabaht.

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PRAISE TO YOU Adonai our God, Sovereign of the universe,Rock of all creation, Righteous One of all generations,the faithful God whose word is deed, whose every command is just and true.For the Torah, for the privilege of worship, for the prophets,and for this Shabbat that You, Adonai our God, have given usfor holiness and rest, for honor and glory: we thank and bless You.May Your name be blessed for ever by every living being.Praise to You, Adonai, for the Sabbath and its holiness.


WE RETURN THE TORAH TO THE ARK

After the discussion of the reading (and the chanting of the haftarah), we now rise as the leader recites:

Yhahl’loo et shaym Ahdonaikee nisgahv shmo l’vahdo.

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Praise God‘s name, which alone is exalted.

We sing together:

Hodo ahl erets v-shahmahyim vah-yahrem keren l-ahmo t’heelah l-chol chahseedahvli-v’nay yisrah’ayl ahm k’rovohahl’looyah.

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God‘s splendor encompasses heaven and earth.God has lifted up our people‘s strength.Praise to all those who love God,to the people Israel who are near to God. HalleluYAH!

WE RETURN THE TORAH TO THE ARK (II)


Oo-v-noocho yomahr: Shoovah Ahdonairiv’vot ahlfay yisrah’aylkoomah Ahdonai li-m’noochahtechah ahtah v-ahron oozechah Kohahnechah yilb’shoo tsedek vah-chahseedechah y’rahnaynoo. Bah-ahvoor dahveed ahvdechah ahl tahshayv p’nay m’sheechechah. Kee lekahch tov nahtahtee lahchem torahtee ahl tah’ahzovoo. Ayts chahyeem hee lah-mahchahzeekeem bahv-tomchehah m’ooshar. D’rahche’hah dahrchay no’ahm v-chol n’teevotehah shahlom. Hahsheevaynoo Ahdonai aylechah v-nahshoovah chahdaysh yahmaynoo k-kedem.

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Whenever the ark was set down, Moses would say:Return, God, you of the myriad divisions of Israel.Arise, God, to your sanctuary, you and the ark of your strength.Your priests will be clothed in righteousness

and those who love you will sing in joy.For the sake of David your servant, do not reject your anointed.It is a precious teaching I have given you, do not abandon my Torah.It is a tree of life for those who grasp it, and those who uphold it are blessed. Its ways are pleasant ways and all its paths are peace.Help us to return to you, and we shall returnRenew our days as you did before.

WE RETURN THE TORAH TO THE ARK (III)

Alternate Version


Ayts chahyeem hee lah-mahchahzeekeem bahv-tomchehah m’ooshar. D’rahchehah dahrchay no’ahm v-chol n’teevotehah shahlom.

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She is a tree of life

more precious than gold.

Hold her in your heart

and you will understand

7"e M6P,#- +,#! Eitz chayeem hee

Her roots are deep and wise

her branches filled with light

and all her pathways are peace.

7"e M6P,#- +,#! Eitz chayeem hee

AYN KAY-LOHAYNU

In this very well known poem used as one of the many possible closing prayers on Shabbat morning, note how the first letters of the first three verses spell the word amayn and the first words of the last two verses are baruch atah.


Somewhere between memory and forgetfulness,

Dimly though I remember how once I stood

At your mountain trembling

Amid the fire and the thunder.

How I stood there, out of bondage

In a strange land and afraid.

And you loved me and you fed me

And I feasted on Your words.

And, yes, I can remember

How the thunder was my heart

And the fire was my soul.

O God, I do remember.

The fire burns in me anew.

And here I am, once more

A witness to that timeless moment.

Present now in the light of your Torah

I am reborn.

AYN KAY-LOHAYNU

In this very well known poem used as one of the many possible closing prayers on Shabbat morning, note how the first letters of the first three verses spell the word amayn and the first words of the last two verses are baruch atah.


Ayn kay-lohaynoo, ayn kah-donaynoo, ayn k-mahlkaynoo, ayn k-moshee’aynoo

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Non komo muestro Dio, non komo muestro SeñorNon komo muestro Rei, non komo muestro Salvador.

None is like our God, none like our provider,none like our sovereign, none like our redeemer!

Mee chay-lohaynoo, mee chah-donaynoo, mee ch-mahlkaynoo, mee ch-moshee’aynoo

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Ken komo muestro Dio? Ken komo muestro Señor?Ken komo muestro Rei? Ken komo muestro Salvador?

Who is like our God? Who, like our provider?Who, like our sovereign? Who, like our redeemer?

AYN KAYLOHAYNU


Nodeh lay-lohaynoo, nodeh lah-donaynoo, nodeh l-mahlkaynoo, nodeh l-moshee’aynoo

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Loaremos a muestro Dio, loaremos a muestro SeñorLoaremos a muestro Rei, loaremos a muestro Salvador.

We give thanks to our God, thanks to our provider,thanks to our sovereign, thanks to our redeemer.

Bahrooch elohaynoo, bahrooch ahdonaynoo, bahrooch mahlkaynoo, bahrooch moshee’aynoo

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Bendicho muestro Dio, bendicho muestro SeñorBendicho muestro Rei, bendicho muestro Salvador.

Blessed is our God, blessed our provider,blessed our sovereign, blessed our redeemer.

Ahtah hoo elohaynoo, ahtah hoo ahdonaynoo, ahtah hoo mahlkaynoo, ahtah hoo moshee’aynoo.

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Tu sos muestro Dio, Tu sos muestro SeñorTu sos muestro Rei, Tu sos muestro Salvador.

You are our God, you are our provideryou are our sovereign, you are our redeemer.

ALAYNU: INTRODUCTION


The alaynu prayer, which closes nearly all services, is very old. One tradition ascribes it to Joshua, who composed it when he led the Israelites into the promised land. In Talmudic times, it introduced malchuyot, the section of the Rosh HaShanna musaf (additional) service which focuses on God‘s sovereignty. Because of its popularity and significance, it entered the daily liturgy during the middle ages, probably by the 14th century.The prayer itself is divided into two paragraphs. The first expresses Israel’s special obligation to praise God as a people different from all others. Originally, the first paragraph said that “while others bow to vanity and emptiness, and pray to a god who cannot save,” we bow down to and acknowledge “the king, the king of kings, the Holy One blessed be He.” The reference to other people’s gods was removed from Ashkenazic siddurim under pressure from the Christians who believed it referred to them, but remains in many Sephardic texts and has been reintroduced in some Israeli siddurim.The Reform and Reconstructionist siddurim provide both the traditional Ashkenazic text and alternatives which focus on our obligation to praise God without reference to our difference from others. For many people, the Holocaust and its aftermath have made the traditional text even more meaningful, while for others the text still needs change. This siddur provides a version of the traditional Ashkenazic text modified by Reb Zalman Schachter-Shalomi and an alternative from the Reconstructionist liturgy.The second paragraph is a prayer of hope for the removal of idolatry and the eventual recognition of the one God by all people. “It should be clear, however, that this does not imply a belief or even a hope that they will convert to Judaism. Rather, they will accept God as the only God and obey the Noachide laws incumbent upon all nations (R’ Hirsch).”

When we say the phrase, “And so we bend the knee and bow, acknowledging the sovereign who rules,” it is customary to bend the knees at the Hebrew word kor’im ( ./01$23 ), bow at the word u-mishtachavim ( )#$45,+678923 ), and then return to an upright position when we finish the word u-modim ( )#/:23 ).

ALAYNU: OUR ROLE IN THE UNIVERSAL WHOLE

MODIFIED TRADITIONAL


Ahlaynoo l-shahbay’ahch lah-ahdon hah-kol, lah-tayt g’doolah l-yotsayr b’raysheet, she-lo ahsahnoo im goyay hah-ahrahtsot v-lo sahmahnoo im mishp’chot hah-ahdahmah, she-lo sahm chelkaynoo imah’hem v-gorahlaynoo im kol hah-olahm.

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We rise to praise You Source of All Your generous work as Creator of All You made us one with all of Life You helped us to share with all humankind

You linked our fate with all that lives

and made our portion with all in the world…

Vah-ahnahchnoo kor’eem oo-mishtahchahveem oo-modeemlifnay melech mahlchay hah-m’lahcheem hah-kahdosh bahrooch hoo.

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And so, we bend the knee and bow, acknowledging the sovereign who rules above all those who rule, the Holy Blessed One.

ALAYNU: FIRST PARAGRAPH CONCLUDES


She-hoo noteh shahmahyim v-yosayd ahrets oo-moshahv y’kahro bah-shahmahyim mee-mah’al oo-sh’cheenaht oozo b-gahv’hay m’romeem. Hoo elohaynoo ayn od. Emet mahlkaynoo, efes zoolahto, kah-kahtoov b-torahto: V-yahdahtah hah-yom vah-hahshayvotah el l’vahvechah, kee Ahdonai hoo hah-eloheem bah-shahmahyim mee-mah’ahl v-ahl hah-ahrets mi-tahchaht, ayn od.

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Who stretched out the heavens and founded the earth, whose realm embraces heaven‘s heights, whose mighty presence stalks celestial ramparts.This is our God; there is none else besides, as it is written in the Torah: “You shall know this day, and bring it home inside your heart, that Adonai is God in the heavens above and on the earth below. There is no other God.”

ALAYNU: AND SO WE HOPE


V-ahl kayn n’kahveh l’chah Ahdonai elohaynoo lir’ot m’hayrah b-tif’eret oozechah, l-hah’ahveer geelooleem min hah-ahrets v-hah-eleeleem kahrot yikahraytoon, l-tahkayn olahm b-mahlchoot shahdai v-chol b’nay vahsahr yik’r’oo vi-shmechah, l-hahfnot aylechah kol rish’ay ahrets. Yahkeeroo v-yay’d’oo kol yoshvay tayvayl kee l’chah tichrah kol berech teeshahvah kol lahshon.L’fahnechah Ahdonai elohaynoo yich’r’oo v-yeepoloo, v-lichvod shimchah y’kahr yeetaynoo,

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And so, we put our hope in you, Adonai our God, that soon we may behold the full splendor of your might, and see idolatry vanish from the earth, and all material gods be swept away, and the power of your rule repair the world, and all creatures of flesh call on your name, and all the wicked of the earth turn back to you.Let all who dwell upon the globe perceive and know that to you each knee must bend, each tongue swear oath,and let them give the glory of your name its precious due.

ALAYNU: AND SO WE HOPE (II)


Vee-kahbloo choolahm et ol mahlchootechah v-timloch ahlayhem m’hayrah l-olahm vah’ed, kee hah-mahlchoot shelchah hee oo-l’olmay ahd timloch b-chahvod, kah-kahtoov b-torahtechah: YAH yimloch l-olahm vah’ed. V-ne’e’mahr: v-hahyah Ahdonai l-melech ahl kol hah-ahrets, bah-yom hah-hoo yee’h’yeh Ahdonai echahd oo-sh’mo echahd.

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Let all of them take upon themselves your rule. Reign over them, soon and for always. For this is all your realm, throughout all worlds, across all time -- as it is written in your Torah: “Adonai will reign now and forever.” And it is written: “Adonai will reign as sovereign over all the earth. On that day shall Adonai be one, God‘s name be one!”

ALAYNU: AND SO WE HOPE (III)


And then all that has divided us will mergeAnd then compassion will be wedded to powerAnd then softness will come to a world that is harsh and unkind

And then both men and women will be gentleAnd then both women and men will be strongAnd then no person will be subject to another’s will

And then all will be rich and free and variedAnd then the greed of some will give way to the needs of manyAnd then all will share equally in the Earth‘s abundance

And then all will care for the sick and the weak and the oldAnd then all will nourish the youngAnd then all will cherish life‘s creatures

And then all will live in harmony with each other and the Earth

And then everywhere will be called Eden once again.

_______________________________________________________________

And then, and then, both men and women will be gentleAnd then, and then, both women and men will be strongAnd then, we‘ll be, so varied rich and freeAnd everywhere will be called Eden once again.

KADDISH YATOM / THE MOURNERS’ KADDISH

INTRODUCTION


“The essential part of the Kaddish consists of the congregational response: ‘May God’s great name be blessed forever and ever.’ Around this response, which is found almost verbatim in Daniel 2:20, the whole Kaddish developed…

“The Kaddish contains no reference to the dead. The earliest allusion to the Kaddish as a mourners’ prayer is found in Mahzor Vitry, dated 1208, where it is said plainly: ‘The lad rises and recites Kaddish.’ One may safely assume that since the Kaddish has as its underlying thought the hope for the redemption and ultimate healing of suffering humankind, the power of redeeming the dead from the sufferings of Gehinnom (i.e., hell) came to be ascribed in the course of time to the recitation of this sublime doxology. Formerly the Kaddish was recited the whole year of mourning, so as to rescue the soul of one’s parents from the torture of Gehinnom where the wicked are said to spend no more than twelve months. In order not to count one’s own parents among the wicked, the period for reciting the Kaddish was later reduced to eleven months.

“The observance of the anniversary of parents’ death, the Yahrzeit, originated in Germany, as the term itself well indicates. Rabbi Isaac Luria, the celebrated Kabbalist of the sixteenth century, explains that ‘while the orphan’s Kaddish within the eleven months helps the soul to pass from Gehinnom to Gan-Eden (i.e., heaven), the Yahrzeit Kaddish elevates the soul every year to a higher sphere in Paradise.’ The Kaddish has thus become a great pillar of Judaism. No matter how far a Jew may have drifted away from Jewish life, the Kaddish restores that Jew to his/her people and to the Jewish way of living.”


INTRODUCTION (II)


Given the significance of the congregational response line, it is essential that each person listen carefully to the mourner recite at least the first part of the kaddish and then respond. According to one source, it is the congregational response as much as the mourner’s recitation which frees the deceased from gehinnom. One can also say that the mourner needs to know that the community is there for support, and one way this is manifested is by paying attention to the recitation of the kaddish.

The final line of the kaddish was borrowed from the meditation at the end of the amidah. Therefore, it has become the custom to take three steps backward at the end of the kaddish as well. It seems that the final “And say: Amen” came originally from the kaddish, which is always said in the presence of a minyan and was added later to the version in the amidah.

In many congregations it is the custom for everyone to stand for the Mourners’ Kaddish (and for every kaddish). In other congregations, only the mourners stand. In Reform congregations, everyone says kaddish together. In others, only the mourners recite.

I learned a way of combining these approaches from Rabbi Geela Rayzel Raphael. Only the mourners stand for the first paragraph. The congregation then rises in support of the mourners when responding with “Amayn, Y’hay sh’may rabah m’varach l’alam oo-l’almay almayah.”



Yitgahdahl v-yitkahdash sh’may rahbah [Ahmayn]

b-ahlmah divrah chir’ootay v-yahmleech mahlchootay [v-yahtsmahch poorkahnay vee-kahrayv m’sheechay Ahmayn]b-chahyaychon oo-v-yomaychon oo-v-chahyay d’chol bayt yisrah’ayl, bah’ah’gahlah oo-vi-z’mahn kahreev v-imroo Ahmayn. [Ahmayn]

Y’hay sh’may rahbah m’vahrach l’ahlahm oo-l’ahlmay ahlmahyah.

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Let the glory of God be extolled.Let God‘s great name be hallowed, in the world whose creation Adonai willed. May God‘s sovereignty soon prevail, [the redemption grow and the time of the messiah be near], in our own day, our own lives, and the life of all Israel, and let us say: Amen.

Let God‘s great name be blessed forever and ever.

KADDISH YATOM / THE MOURNERS’ KADDISH (II)


Yitbahrahch v-yishtahbahch v-yitpah’ayr v-yitromahm v-yitnahsay, v-yit’hahdahr v-yit’ahleh v-yit’hahlahl sh’may d’koodshah b’reech hoo. [Ahmayn]

L’aylah min kol birchahtah v-sheerahtah, tooshb’chahtah v-nechemahtah dah-ah’meerahn b-ahlmah v-imroo Ahmayn. [Ahmayn]

Y’hay sh’lahmah rahbah min sh’mahyah v-chahyeem ahlaynoo v-ahl kol yisrah’ayl v-imroo Ahmayn. [Ahmayn]

Oseh shahlom bimromahv hoo yah’ahseh shahlom ahlaynoo v-ahl kol yisrah’ayl v-ahl kol yoshvay tayvayl v-imroo Ahmayn. [Ahmayn]

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Let the name of the Holy Blessed One be glorified, exalted, and honored, though Adonai is beyond all the praises, songs, and adorations that we can utter, and let us say: Amen.May peace abundant descend from heaven, with life for us and for all Israel, and let us say: Amen.May God, who makes peace on high, bring peace to us, to all Israel,and to all those who live on earth, and let us say: Amen.

ADON OLAM


Ahdon olahm ahsher mahlahchB’terem kol y’tseer nivrah L’ayt nah’ahsah v-cheftso kolAhzai melech sh’mo nikrah

V-ahchahray ki-ch’lot hah-kolL’vahdo yimloch norahV-hoo hahyah v-hoo hovehV-hoo yeeh’yeh b-tif-ahrah

V-hoo echahd v-ayn shayneeL-hahmsheel lo l-hahchbeerahB’lee raysheet b’lee tahchleetV-lo hah-oz v-hahmisrah

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You were cosmic Lord, YAH Malach

before there even was a world

Then Your will all things did make,YAH Melech we call You now.

Once when all things will cease to be

YAH Yimloch still true will be

You were, You are, eternally

resplendent to infinity.

You alone, there are not two

to join as friends, as lovers do.Beginningless and without end

You keep all one by plan and strength.

ADON OLAM (II)


V-hoo aylee v-chai go’ahleeV-tsoor chevlee b-ayt tsahrahV-hoo neesee oo-mahnos leeM’naht kosee b-yom ekrah

B-yahdo ahfkeed roocheeB-ayt eeshahn v-ah’eerah V-im roochee g’veeyahteeAhdonai lee v-lo eerah.

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You are my God, Redeemer,Life Protecting me in war, in strife,My holy haven and my flag,my cup of health for what I lack.

Into Your hand I trust my breath,You breathe in me by night by day.My body is Your tool, Your gift.With You as mine I’m not afraid.

SHIR HAKAVOD / THE HONORING SONG

This alphabetical acrostic is usually sung responsively.


Ahn’eem z’meerot v-sheereem e’erogkee aylechah nahfshee tah’ahrog. Nahfshee chomdah b-tsayl yahdechah lah-dah’aht kol rahz sodechah. Mi-day dahbree bi-chvodechah homeh leebee el dodechah. Ahl kayn ahdahbayr b’chah nichbahdotv-shimchah ahchahbayd b-sheeray y‘deedot.

Ahsahp’rah ch’vodchah v-lo r’eeteechah ahdahmchah ahchahnchah v-lo y’dahteechah. B-yahd n’vee’echah b-sod ahvahdechah deemeetah hahdahr k’vod hodechah.

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I chant to please You, I weave You dear songs,For You my soul yearns, for You she longs.Nestled in Your palm her love for You grows,She will not rest until it‘s You she knows!I look for words to speak your praises,

my heart to You its yearning raises.Therefore I will speak the virtues of Your Fame,and garland with excellence the honor of Your Name.Though I do not see You, still I draw Your Face,

Portray Your features, name Your Place.Your prophets spoke, Your servants darkly knew:In symbol and myths they referred to You.

SHIR HAKAVOD / THE HONORING SONG (II)


G’doolahtchah oo-g’voorahtechah keenoo l-tokef p’oolahtechah. Deemoo otchah v-lo k-fee yeshchahvah-y’shahvoochah l-fee mah’ahsechah. Himsheeloochah b-rov chezyonot hinchah echahd b-chol dimyonot.

Vah-yechezoo v-chah ziknah oo-vahchahroot

oo-s’ahr roshchah b-sayvah v-shahchahroot.

Ziknah b-yom deen oo-vahchahroot b-yom k’rahv

k-eesh milchahmot yahdavh lo rahv.

Chahvahsh kovah y’shoo’ah b-rosho hoshee’ah lo y’meeno oo-z’ro’ah kodsho.

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When describing Your power and declaring Your careOf Your awesome compassion they made us aware.Yet it is not Your Being that they could describe,Only the way Your compassion touches our life.Countless their visions of Your mysterious feats,In all their forms Your ONEness meets.They saw You Young, they saw You Old,They saw You patient, they saw You bold.Ancient of days, eternally just,Each moment our Helper in Whom we trust.Wearing Your helmet as hero to help usYour strong arm, Your right hand to save us.

SHIR HAKAVOD / THE HONORING SONG (III)


Tahl’lay orot rosho nimlahk’vootsotahv r’seesay lahylah. Yitpah’ayr bee kee chahfayts bee

v-hoo yih’yeh lee lah’ahteret tsvee. Ketem tah’hor pahz d’moot rosho v-chahk ahl maytsahch k’vod shaym kodsho. L-chayn oo-l-chahvod tsvee tif’ahrahoomahto lo itrah ahtahrah.

Mahchl’fot rosho k-veemay v’choorot

k’vootsotahv tahltahleem sh’chorot.

N’vay hah-tsedek ts’vee tif’ahrto yah’ahleh nah ahl rosh simchahto.

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Your hair drenched with light drops, all shining with brilliance.Your Darkness is shelter, Your love in all radiance.How fair is Your kindness, how splendid Your sight;May our song rise to crown You with endearing delight.A jewel all golden, Your image sends rays,

with t’fillin on forehead we follow Your ways.With grace and honor, all splendid in glory,Your people sing loudly your triumphal story.In words of young lovers they gaze at your visage,

the letters of Torah in black hold Your message.Justice Your mantle in balance with kindness,This gives You pleasure, delight and sublimeness.

SHIR HAKAVOD / THE HONORING SONG (IV)


S’goolahto t’hee nah v-yahdo ahteret

oo-tsneef m’loochah ts’vee tif’eret.

Ahmooseem n’sah’ahm ahteret indahm

may-ahsher yahkroo v-aynahv kibdahm.

P’ayro ahlai oo-f’ayree ahlahv

v-kahrov aylai b-kor’ee aylahv.

Tsahch v-ahdom li-l’voosho ahdompoorah v-dorcho b-vo’o may-edom.

Kesher t’feeleen her’ah l-ahnahv

t’moonaht Ahdonai l’neged aynahv.

Rotseh v-ahmo ahnahveem y’fah’ayr

yoshayv t’heelot bahm l-hitpah’ayr.

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May we deserve to be scepter in Your regal hand,A crimson royal cape, we Your loyal band.The burdened sufferers,You sustained them with mightHow precious You held them, so dear to Your sight.Your glory my pride is, my delight for Your care;So close You are, to answer my prayer.Your shining face illumines my days;I am awed by the magic revealed in Your ways.To Moshe You showed Your Head-T’fillin’s knot;Your image was clear in his mind and his thought.Though humble Your folk, they are Your proud fameYou’re enthroned on their praises, they honor Your Name.

SHIR HAKAVOD / THE HONORING SONG (V)


Rosh d’vahrchah emet koray mayroshDor vah-dor ahm doreshchah d’rosh.

Sheet hahmon sheerai nah ahlechahv-reenahtee tikrahv aylechah.

T’hilahtee t’hee l-roshchah ahteretoo-t’feelahtee teekon k’toret.

Teekahr sheeraht rosh b-aynechah

Kahsheer yooshahr ahl korbahnechah.Birchahtee tah’ahleh l-rosh mahshbeerm’cholayl oo-moleed tsahdeek kahbeer.Oo-v-virchahtee t’nah’ahnah lee roshv-otah kahch l’chah ki-v’sahmeem rosh.Ye’erahv nah seechee ahlechahkee nahfshee tah’ahrog aylechah.

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Truth is Your Word, enduring its worthFrom parent to child its message flows forth.I cannot sing your praises complete ,May those that I do sing and reach You be sweet.Like perfume and incense may my singing rise highA paean to crown You, a poor lover’s sigh.My poor song devoid is of all artificestill this loving song is my best sacrifice.My blessings are lifting to rise to new heights,To make fertile the birth of the Tzaddik with might.And with these blessings, these love words so fond.With a nod of Your head, I ask You: Respond. Regard please these poor words that I blush to reciteMy soul’s ardent longing to give You delight.

ACKNOWLEDGEMENTS P. 1

!"#$% &'( &')*SIDDUR KOL KOREH

A VOICE CALLSACKNOWLEDGEMENTS / SOURCES

Much of the material found in this siddur is original. Even more has been gathered from many different sources. These include other siddurim, readings which I have collected over many years of leading services, and similar collections which others have shared with me. I am grateful for all of this and, in the pages which follow, list the sources of all readings, introductions, and translations. I have tried to gain permission from the authors and sources of this material whenever possible and appreciate their willingness to share the results of their own hard work. Where no source is cited, the work is my own. I am especially indebted to the siddurim of the Reconstructionist Movement, my Jewish “home,” for their incredible commitment to creativity in the context of tradition and for permission to borrow from their efforts.

HEBREW TEXT

The Hebrew text was put together by consulting with many different siddurim. These represent not only the traditional Ashkenazic liturgy, but also Hassidic, Italian, Reform, Reconstructionist, and the siddurim of our own rabbis in Jewish renewal. In addition, it also reflects the way I have developed my own nusach, or form of prayer. Finally, I am again indebted to Davka Corporation for issuing a siddur text on disk which allowed me both to update earlier material and to have an easily accessible starting place for the many prayers I had not yet typed in myself. A list of the siddurim consulted follows:

Al Kanfei Nesharim: A Prayerbook for Shabbat, Rabbi Jack Gabriel (Fort Collins, CO: Congregation Har Shalom, 1994).


Aquarian Minyan Shabbat Morning Service and Siddur for Friday Evening Service, Rabbi Burt Jacobson, Rabbi David Wolfe-Blank, Miriam Stampfer.

The Complete Artscroll Siddur, translation and commentary by Rabbi Nosson Scherman (Brooklyn, NY: Mesorah Publications, ltd, 1985), used with permission.

Daily Prayer Book, translated and annotated by Philip Birnbaum (New York: Hebrew Publishing Company, 1949).

The Davvenable Meta-Siddur, Rabbi David Wolfe-Blank, used with permission.

Gates of Prayer, The New Union Prayerbook (New York: Central Conference of American Rabbis, 1975).

Kol Haneshamah: Shabbat Vehagim (Wyncote, PA; The Reconstructionist Press, 1994).

Likrat Shabbat: Worship, Study, and Song for Sabbath and Festival Services and for the Home, compiled and translated by Rabbi Sidney Greenberg (Bridgeport, CT: Media Judaica, The Prayer Book Press, 1973).

On Wings of Awe: A Machzor for Rosh Hashanah and Yom Kippur, edited and translated by Rabbi Richard N. Levy (Washington, D.C.: B’nai B’rith Hillel Foundations, 1985).

Sabbath and Festival Prayer Book (The Rabbinical Assembly of America and the United Synagogue of America, 1946).

Serve the Holy One with Joy: A Prayerbook for Spiritual Renewal, compiled by Rabbi David Zaslow.

Shabbat Service for Friday Evening and Shabbat Morning Siddur, Kehilla Community Synagogue, (Berkeley, CA). Carol Delton, Rabbi Zari Weiss, Rabbi Burt Jacobson, Rosalind Glazer, Hazzan Linda Hirschhorn.

Shabbat Morning Siddur, compiled and edited by Rabbi Marcia Prager, used with permission.


Shiru Ladonai: A siddur prepared by Rabbi Aryeh Hirschfield, used with permission.

Siddur Sha’arei Ratson (Bnei Brak, Israel: Kollel Breslov), Nosson Tzvi Kenig, ed.

Siddur Sha’arei Tziyon (Jerusalem; Shai Lamora Publishing), Nusach S’faradi.

Siddur Sim Shalom (New York: The Rabbinical Assembly, The United Synagogue of America, 1985), Rabbi Jules Harlow, editor.

Siddur Tehillat Hashem (Brooklyn, NY: Merkos L’Inyonei Chinuch, Inc., 1978).

Spirit of the Desert (Ruach Hamidbar): Shabbat Services, Rabbi Ayla Grafstein, used with permission.

Vetaher Libenu (Sudbury, MA; Congregation Beth El of the Sudbury River Valley, 1981), used with permission.


SIDDUR KOL KOREH

INTRODUCTION

Naming God: Rabbi Marcia Prager (Shabbat Morning Siddur).

Chanting: Rabbi Shefa Gold.

THE FRIDAY EVENING SERVICE

!"#$%& '%"#& - (%)*+,-KABBALAT SHABBAT – WELCOMING SHABBAT

MA’ARIV – THE EVENING SERVICE

TRANSLATIONS

INTRODUCTORY PRAYERS AND POEMS

Song of Songs: Jewish Publication Society (Philadelphia; 1985).

Eli Eli: Words by Hannah Senesch.

Y’did Nefesh: Rabbi Zalman Schachter-Shalomi (modified).

Shabbat HaMalkah can be found in many places, including the Sabbath and Festival Prayer Book (1946), p. 359 and Kol Haneshamah: Songs, Blessings and Rituals for the Home (Wyncote, PA: The Reconstructionist Press; 1991), pp. 146-147.


KABBALAT SHABBAT – WELCOMING SHABBAT

Psalms 95 – 99: Carla Pasternak.

Psalm 29: Or Chadash, p. 322.

Ana b-Ko’ach: “Source of Mercy,” Rabbi Zalman Schachter-Shalomi;

“We pray, with the power of Your great love,” Eshet Chazon & Rabbi Hanna Tiferet Siegel.

L’cha Dodi: Vetaher Libenu, pp. 27, 29.

Psalm 92: Or Chadash, pp. 164-65 (adapted from Vetaher Libenu).

Psalm 93: Gates of Prayer, p. 127.

Kaddish: Vetaher Libenu and Gates of Prayer (modified).

K’gavnah: R. Zalman Schachter-Shalomi.

MA’ARIV - THE EVENING SERVICE

Asher Bidvaro: On Wings of Awe, p. 11 (modified).

A’havat Olam: Kol Haneshamah, p. 63 (modified).

A’havat Olam: Interpretive Translation II by Rabbi David Siff.

V-hayah Im Shamo’a: Tanakh: A New Translation of the Holy Scriptures (Philadelphia: Jewish Publication Society, 1985) (modified).

V-asoo La-hem Tzitzit: R. Zalman Schachter-Shalomi.

Emet Ve-emunah: Siddur Sim Shalom, pp. 288-89 (modified).

Mi Chamochah: Shiru Ladonai, p. 12.

Hashkivaynu: Siddur Sim Shalom, p. 293 (modified).

V-sham’ru: Siddur Sim Shalom, p. 295 (modified).

Chatsi Kaddish: Kol Haneshamah, p. 114.


THE AMIDAH

Avot V-ima’hot: Gates of Prayer, p. 134 and Kol Haneshamah, p. 92.

G’vurot: Siddur Sim Shalom, p. 297 (modified).

K’dushat Ha-shem: Gates of Prayer, p. 135 (modified).

K’dushat Hah-yom: Likrat Shabbat, p. 113 (modified).

R’tsay / Modim: Kol Haneshamah, pp. 108, 110; Sim Shalom, p. 299 (modified).

Shalom Rav (traditional): Sim Shalom, p. 303 (modified).

Shalom Rav (modified version): Kol Haneshamah, p. 104.

Elohai N’tzor: Siddur Sim Shalom, p. 302.

CLOSING PRAYERS

Magayn Avot: Kol Haneshamah, pp. 118-119.

Alaynu (modified traditional): R. Leila Gal Berner (with permission).

Al Kayn N’kaveh: Kol Haneshamah, p. 134.

Adon Olam: R. Zalman Schachter-Shalomi.

INTRODUCTIONS AND COMMENTARIES


Y’did Nefesh: The Complete Artscroll Siddur, p. 59 (modified).

Shalom Alaychem: The Complete Artscroll Siddur, p. 386



The introduction to Kabbalat Shabbat is quoted and adapted from The World of Prayer: Commentary and Translation of the Sabbath and Festival Prayers by R. Dr. Elie Munk (New York: Philipp Feldheim, Inc., 1963) Vol. II, pp. 4-5.

Psalm 92: R. Arthur Green in Kol Haneshamah, p. 48 (with permission).

Kaddish: Note from Siddur Sim Shalom, pp. xvi-xvii (abridged, modified).

Kaddish – V-yatsmach purkanay: The Complete Artscroll Siddur (Sefard), p. 57.


Barchu: Likrat Shabbat, p. 51.

Asher Bi-d’varo: Kol Haneshamah, pp. 58-59.

Sh’ma – Interpretive Versions: Unknown.

Sh’ma – Tzitzit: Hanna Tiferet in Sacred Garment, Sacred Light (published privately), Ch. 9 “Tallit in the Light of Tefillin” (with permission).

V-sham’ru: First two paragraphs, Steven Sager in Kol Haneshamah, pp. 84-85.

V-sham’ru: Third paragraph from Likrat Shabbat, p. 99 (modified).

Chatsi Kaddish: Siddur Sim Shalom, pp. xvi-xvii (abridged & modified).

V-yatsmach Purkanay: The Complete Artscroll Siddur, (Sefard), p.57.

THE AMIDAH

Mashiv ha-ru’ach: R. Arthur Green in Kol Haneshamah, p. 94 (with permission).

M’chayay ha-mayteem: Abudraham, cited in Art Scroll (S’fard), p. 104 (modified).

K’dushat Ha-yom: From “Sacred Time and Sacred Space” by R. Arthur Green (Reconstructionist; May / June 1990), pp. 17-18.


May we find contentment in Your blessings, and joy in Your deliverance: Based on a commentary in Siddur Sha’arei Ratzon, p. 515.

Modim: R. Sheila Pelz Weinberg, R. Abraham Joshua Heschel in Kol Haneshamah, pp. 108-109.

Oseh Shalom: Translation of Birkat Hamazon, the Grace After Meals, by R. Zalman Schachter-Shalomi.

Ose Ha-Shalom: R. Arthur Green in Kol Haneshamah, p. 104 (with permission).

CLOSING PRAYERS

Alaynu: The introduction is my own with help from both Kol Haneshamah and The Complete Artscroll Siddur, from which the quoted section comes.

Mourners’ Kaddish: from Birnbaum Daily Prayer Book. pp. 45-46.

READINGS AND SONGS


The Pause: Dawn J. Lipthrott, Shabbat: A Taste of Wholeness, p. 18 (with permission).

Prayer: R. Abraham Joshua Heschel.

A New Light: Unknown.

Candlelighting II: Hanna Tiferet (from the album “The Healing Circle” and used with permission).

Shabbat Blessings: Hanna Tiferet (from the album “Olamama” and used with permission).

The Priestess’ Blessing: Hanna Tiferet (from the album “The Healing Circle” and used with permission).



Shekhinah: R. Leah Novick (abridged; with permission).

Shabbat Shalom: Hanna Tiferet.

How Can I Sing of Day and Night?: Gates of Prayer, pp. 162-163.

Shabbat as Bride: Siddur Sim Shalom, p. 861 (Israel Al-Nakawa, 14th century Spain).

In the Garden of Shechinah: Hanna Tiferet (from the album “And You Shall Teach Your Children” and used with permission).


As we bless: Faith Rogow.

Bar’chu Dear One: Sufi chant adapted by Lev Freedman.

Ma’ariv Aravim: R. Rayzel Raphael (with permission).

A Prayer for the Night: R. Lynn Gottlieb (with permission).

We are loved: R. Rami Shapiro.

With the Earth: R. Lynn Gottlieb (with permission).

Sh’ma – V-hayah Im Shamo’a: Interpretive translation by R. David Wolfe-Blank z"l (with permission).

In our Living: R. Lynn Gottlieb (with permission).

G’ulah: Intrepretive version, original source unknown.

Hashkivaynu: Shiru Ladonai.


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THE AMIDAH

Shalom Rav: “A Prayer for Peace” – Reb Nosson of Nemirov, Likutei Tefillot, 2:53. Based on a teaching of Rav Nachman of Bratzlav. Taken from the Mahzor of the Rabbinical Assembly, p. 199.

CLOSING PRAYERS

We (Our) Mothers: Nelly Sachs. Women speak to God:The Prayers and Poems of Jewish Women. Marcia Cohen Spiegel & Deborah Lipton Kremsdorf, eds. (Women’s Institute for Continuing Jewish Education: San Diego, 1987). Also in Kol Haneshamah, pp. 201-202 (modified).


THE SHABBAT MORNING SERVICE

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ACKNOWLEDGEMENTS / SOURCES

TRANSLATIONS

BIRCHOT HA-SHACHAR: THE MORNING BLESSINGS

Putting on the tallit: Shiru Ladonai, p. 23.

Morning Blessings/Traditional: Siddur Sim Shalom, p. 11 (modified).

Psalm 92: Or Chadash, pp. 164-65 (adapted from Vetaher Libenu).

P’SUKAY D’ZIMRA: VERSES OF PRAISE

Baruch She-amar: (Traditional), Reb Zalman Schachter-Shalomi;

(Interpretive I), Rabbis Nathan and Joseph Segal and R. Burt Jacobson.

Psalm 19: Adapted from Aquarian Minyan Shabbat Morning Service, p. 5, and Or Chadash, pp. 144-145 ( (original translation by R. David Wolfe-Blank).

Psalm 90: Adapted from Spirit of the Desert, p. 33 (original translation by R. David Wolfe-Blank).

Psalm 145: Or Chadash, pp. 319-320.

Psalm 146: Kol Haneshamah, pp., 216, 218.

Psalm 148: Or Chadash, pp. 140-141 (adapted by Burt Jacobson from Levy, Wings of Awe) and Aquarian Minyan Shabbat Morning Service, p. .

Psalm 150: Or Chadash, page 173.


SHACHARIT: THE MORNING SERVICE

Nishmat, Shochayn Ad, R. Zalman Schachter-Shalomi.

Yotsayr Blessing: R. Geela Rayzel Raphael.

Yotsayr Paragraph Siddur Sim Shalom (pp. 338-40), Sabbath and Festival Prayer Book (pp. 86-87), and Siddur Tehillat Hashem (pp. 169-170).

Ayl Adon: Vetaher Libenu, p. 83.

Interpretive translation by R. Zalman Schachter-Shalomi.

L’ayl Asher Shavat: Vetaher Libenu, p. 85.

L’ayl Bahruch: Siddur Sim Shalom, p. 344 (traditional); Eshet Chazon Hanna Tiferet (interpretive).

A’havah Rabah: David Cooper in Or Chadash, p. 221 (modified).

With the Earth: R. Lynn Gottlieb (with permission).

In our Living: R. Lynn Gottlieb (with permission).

V-hayah Im Shamo’a: Tanakh: A New Translation of the Holy Scriptures (Philadelphia: Jewish Publication Society, 1985) (modified).

V-asu La-hem Tzitzit: Reb Zalman Schachter-Shalomi.

Emet V-Yatsiv: R. Burt Jacobson in Or Chadash, p. 244.

Ge’ulah: Siddur Sim Shalom, pp. 351-53; The Complete Artscroll Siddur, pp. 454-56.

THE AMIDAH

Avot V-ima’hot: Gates of Prayer, p. 134 and Kol Haneshamah, p. 92.

G’vurot: Siddur Sim Shalom, p. 297 (modified).

K’dushat Hah-shem: Gates of Prayer, p. 135 (modified).

Ya’aleh V-yavo: Kol Haneshamah, pp. 312-315 (English and Hebrew).


R’tsay / Modim: Kol Haneshamah, pp. 108, 110; Sim Shalom, p. 299 (modified).

Elohai N’tsor: Siddur Sim Shalom, p. 302.

Kaddish Shalem: Or Chadash, pp. 288-89.

THE HALLEL

Introduction: The Complete Artscroll Siddur (Sefard), p. 678.

TORAH SERVICE / CLOSING PRAYERS

Va-y’hi Bi-n’so’a Ha-Aron: Kol Haneshamah p. 384; The Five Books of Moses, translated by Everett Fox (New York, NY: Schocken Books, 1995) p. 707.

Torah Service II: Zohar, translation from Kol Haneshamah, p. 386 (top of page); Or Chadash, p. 300 (bottom of page).

L’cha Ahdonai: Or Chadash, p. 302.

U-v-nucho Yomar: Siddur Sim Shalom, p. 427; The Five Books of Moses, translated by Everett Fox (New York, NY: Schocken Books, 1995) p. 707.

Alaynu (modified traditional): R. Leila Gal Berner (with permission).

Adon Olam: R. Zalman Schachter-Shalomi.

An’im Z’mirot: R. Zalman Schachter-Shalomi, Erev Shabbat Yitro 5755.


INTRODUCTIONS AND COMMENTARIES

INTRODUCTION

The sections of the introduction within quote marks were excerpted from the Meta-Siddur of R. David Wolfe-Blank z"l, (with permission).


Barchu: Likrat Shabbat, p. 51.

Sh’ma – Tzitzit: Hanna Tiferet in Sacred Garment, Sacred Light (published privately), Ch. 9, “Tallit in the Light of Tefillin” (with permission).

THE AMIDAH

Mashiv ha-ru’ach: R. Arthur Green in Kol Haneshamah, p. 94 (with permission).

Modim: R. Sheila Pelz Weinberg; Abraham Joshua Heschel in Kol Haneshama, pp. 108-109.

Oseh Shalom: Translation of Birkat Hamazon, The Grace After Meals, by R. Zalman Schachter-Shalomi.

Oseh Hah-Shalom: R. Arthur Green in Kol Haneshamah, p. 104 (with permission).


Alaynu: The introduction is my own with help from both Kol Haneshamah and The Complete Artscroll Siddur, pp 186-87.

Mourners’ Kaddish: from Birnbaum Daily Prayer Book, pp. 45-46.


READINGS AND SONGS

BIRCHOT HA-SHACHAR: THE MORNING BLESSINGS

V-a’havtah: Hanna Tiferet (from the album “Or Shalom” and used with permission).

Morning Blessings: R. Shefa Gold.

The Long Way Home: Hanna Tiferet (with permission).

P’SUKAY D’ZIMRA: VERSES OF PRAISE

Baruch She-amar (Interpretive I): Rabbis Nathan and Joseph Segal

Baruch She-amar (Interpretive II): Hanna Tiferet (from the album “Olamama” and used with permission).

Grant Me the Courage To Be Alone: R. Nosson of Nemirov based on a teaching of R. Nachman of Bratzlov and translated by R. Shammai Kanter.

I Now Prepare: R. Burt Jacobson.


Nishmat: R. Arthur Waskow (reprinted with the author’s permission from Arthur Waskow’s book Godwrestling – Round 2 (Jewish Lights, Woodstock VT, 1996), and from Or Chadash (1985, 1996) by Arthur Waskow.

As we bless: Faith Rogow.

Bar’chu Dear One: Sufi chant adapted by Lev Freedman.

Praised Be The One: Avraham Eliyahu Kaplan, B’ran Yachad, translated by Chaim Stern, from Or Chadash, p. 131.

L’ayl Baruch: Interpretive translation by Hanna Tiferet (from the album “The Healing Circle” and used with permission).


Sh’mah - V-hahyah Im Shahmo’ah: Interpretive translation by R. David Wolfe-Blank (with permission).

THE AMIDAH

L-dor Va-dor (Interpretive): Hanna Tiferet (from the album “Kol Koreh” and used with permission).

Closing Meditation: Or Chadash, p. 275.

Od Yavo Shalom, Moshe ben Ari.


Prayers for Healing: Debbie Friedman, Hanna Tiferet (from the album “The Healing Circle” and used with permission), Aryeh Hirschfield z"l, and Cantor Lisa Levine.

Aytz Chayim Hee: Hanna Tiferet (from the album “Or Shalom” and used with permission).

I Am Reborn: Vetaher Libenu, p. 101.

Alaynu (conclusion): Adapted from a poem by Judy Chicago.

*$ 14 n@s@ 4)+-how lovely are your tents, o jacob, your dwelling-places, o israel. in your abundant...

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