“Sounding the Shofar” woodcut from Minhagim (“Customs”), published by Samuel Proogs in Amsterdam, 1707.

INSERTIONS FOR THE YOM KIPPUR AMIDAH followed by the High Holy Day Liturgy Supplement

"SUPPLEMENT TO THE SUPPLEMENT FOR YOM KIPPUR 5781"

Poems:

Love Elegy with Busboy Nathan McClain

The Place Where We Are Right Yehuda Amichai

The Voice in the Fire Dan Bellm

Amidah insertions for Yom Kippur - Hebrew & English (2 pages)

Poem:

Counting Dan Bellm

The Voice in the Fire

Preparing to pray is in itself a prayer.

Or so I say. I will begin tomorrow.

Having fled here, though none pursue. Fled where.

Within, far, to the desert place, the sorrow

place. For what I have done. For surely the matter is known.

But see, turn aside, look, the thorn tree, the heart

is not consumed; burning, it does not burn

to ash. It has a voice: Friend, pilgrim, start

now on your way. You can’t save your prayer for the world

to come, vagrant one, it is your call, the knowing

to turn and answer, Wilderness of God,

hard mountain, I am here. A pilgrim going

to the farthest place is praying, or too can pray

if the place be near, since going is the way. — Dan Bellm

Love Elegy with Busboy

The whole mess –

pair of chopsticks pulled apart,

tarnished pot of tea.

even my fortune

(which was no good) —

we left for the busboy to clear.

I’d probably feel more

guilty if he didn’t

so beautifully sweep our soiled plates

into his plastic black tub

and the strewn rice into his palm.

The salt and pepper shakers

were set next to each other again,

A new candle was lit.

You’d never know

how reckless we’d been,

how much we’d ruined.

With the table now so spotless,

Who’s to say we couldn’t just go

back? Who says we can’t start over,

If we want?

— Nathan McClain (NY Times Sunday magazine, 7/17/18)

The Place Where We Are Right by Yehuda Amichai From the place where we are right Flowers will never grow In the spring. The place where we are right Is hard and trampled Like a yard. But doubts and loves Dig up the world Like a mole, a plow. And a whisper will be heard in the place Where the ruined House once stood.

מן המקום שבו אנו צודקים

מן המקום שבו אנו צודקים

לא יצמחו לעולם

פרחים באביב.

המקום שבו אנו צודקים

וקשההוא רמוס

כמו חצר.

אבל ספקות ואהבות עושים

את העולם לתחוח

כמו חפרפרת, כמו חריש.

ולחישה תשמע במקום

שבו היה הבית

אשר נחרב.

E·lo·hei·nu vei·lo·hei a·vo·tei·nu v’·i·mo·tei·nu ya·a·leh v’·ya·vo v’·yi·za·cheir zich·ro·nei·nu u·fik·do·nei·nu v’·zich·ron a·vo·tei·nu v’·i·mo·tei·nu v’·zich·ron kol am·cha beit Yis·ra·eil l’·fa·ne·cha l’·chein ul·che·sed ul·ra·cha·mim l’·cha·yim ul·sha·lomb’·yom ha·ki·pu·rim ha·zeh.

Zoch·rei·nu Adonai E·lo·hei·nu bo l’·to·vah (A·mein!) u·fok·dei·nu vo liv·ra·chah (A·mein!) v’·ho·shi·ei·nu vo l’·cha’yim (A·mein!)

ינו ואמותינו, ינו ואלהי אבות אלה יעלה ויבא ויזכר

זכרוננו ופקדוננו,ינו ואמותינו, וזכרון אבות

וזכרון כל עמך בית ישראל לפניך,סד ולרחמים לחיים ולשלום, לחן ולח

ביום הכפורים הזה.

ינו בו לטובה (אמן!) זכרנו, יי אלהנו בו לברכה (אמן!) ופקד

נו בו לחיים (אמן!) והושיע

A·tah v’·char·ta·nu mi·kol ha·a·mim,a·hav·ta o·ta·nu v’·ra·tzi·ta ba·nu, v’·ro·mam·ta·nu mi·kol ha·l’·sho·not,v’·ki·dash·ta·nu b’·mitz·vo·te·cha, v’·kei·rav·ta·nu mal·kei·nu la·a·vo·da·te·cha,v’·shim·cha ha·ga·dol v’· ha·ka·dosh a·lei·nu ka·ra·ta. Va·ti·tein la·nu Adonai E·lo·hei·nu et yom (ha·sha·bat ha·zehv’·et yom) ha·ki·pu·rim ha·zeh lim·chi·lah v’·li·sli·chah ul·cha·pa·rahv’·lim·chol bo et kol a·vo·no·tei·nu (b’·a·ha·vah)mik·ra ko·desh, zei·cher li·tzi·at mitz·rai·yim.

נו מכל העמים, אתה בחרתנו, ית ב נו ורצ בת אות אה

נו מכל הלשונות, ורוממתיך, נו במצות וקדשת

ך נו לעבודת נו מלכ וקרבתאת. ינו קר ושמך הגדול והקדוש על

ינו, ותתן לנו, יי אלהבאהבה את יום (השבת הזה,

ואת יום) הכפורים הזה למחילה ולסליחה ולכפרה

ולמחול בו את כל עונותינו (באהבה)ים. מקרא קדש, זכר ליציאת מצר

Yom Kippur: the Holiness of the DayThese pages correspond to page 54 in your Machzor.

קדושת היום

You have given us a special task among the peoples. In Your love and favor You have sanc-tified us by Your commandments, drawn us near to Your service, and charged us to make known Your great and holy name. In Your love, Eternal One, our God, You have given us this [Sabbath day and this] Day of Atonement, for pardon, forgiveness and atonement, to pardon us for all our sins [with love], a sacred assembly in remembrance of the Exodus from Egypt.

Our God and God of our ancestors, be mindful of us and all Your people, the House of Israel. Grant well-being and blessing, life and peace, on this Day of Atonement.

Remember us this day for well-being. Amen. Bless us this day with Your presence. Amen. Grant us this day continued life. Amen.

Yom Kippur: the Holiness of the Day (continued)

ינו ואמותינו ינו אבות ינו ואלהי אבות אלהנו) (רצה במנוחת

נו במצותיך ותן חלקנו בתורתך, קדשך נו בישועת ך ושמח שבענו מטוב

ינו, נו, יי אלה (והנחילך, באהבה וברצון שבת קדש

ך). וינוחו בה ישראל מקדשי שמנו לעבדך באמת. וטהר לב

כי אתה סלחן לישראל ומחלן לשבטי ישראל בכל דור ודור

ומבלעדיך אין לנו מלךמוחל וסולח אלא אתה.

ברוך אתה יי,מלך מוחל וסולח לעונותינו

ולעונות עמו בית ישראל, ומעביר אשמותינו בכל־שנה ושנה,

מלך על כל הארץ,מקדש (השבת ו) ישראל ויום הכפורים.

E·lo·hei·nu vei·lo·hei a·vo·tei·nu v’·i·mo·tei·nu(r’·tzei vim·nu·cha·tei·nu)kad·shei·nu b’·mitz·vo·te·cha v’·tein chel·kei·nu b’·to·ra·te·chasab·ei·nu mi·tu·ve·cha v’·sam·chei·nu bi·shu·a·te·cha(v’·han·chi·lei·nu, Adonai E·lo·hei·nu, b’·a·ha·vah uv·ra·tzon sha·bat kod·she·cha, v’·ya·nu·chu vah Yis·ra·eil m’·kad·shei sh’·me·cha)v’·ta·heir li·bei·nu l’·ov·d’·cha be·e·met.ki a·tah sal·chan l’·yis·ra·eilu’·mach·lan l’·shiv·tei yis·ra·eil b’·chol dor v’·dor u·mi·bal·a·de·cha ein la·nu me·lechmo·cheil v’·so·lei·ach e·la a·tah.Ba·ruch a·tah Adonaime·lech mo·cheil v’·so·lei·ach la·a·vo·no·tei·nu v’·la·a·vo·not a·mo beit yis·ra·eil,u·ma·a·vir ash·mo·tei·nu b’·chol sha·nah v’·sha·nah,me·lech al kol ha·a·retz, m’·ka·deish (ha·sha·bat v’) Yis·ra·eil v’·yom ha·ki·pu·rim.

Our God and God of our ancestors, sanctify us with Your mitzvot, and let Your Torah be our way of life. (On Shabbat: May our rest on this day be pleasing in Your sight.) Satisfy us with Your goodness, gladden us with Your salvation, and purify our hearts to serve You in truth; for You are the One who forgives Israel and pardons the tribes of Israel in every generation; with-out You we have no pardon or forgiveness. Praised are You Adonai, the Sovereign who forgives and pardons our transgressions, and the transgression of the House of Israel, and who erases our sins continually year after year, Sovereign over all the earth, who sanctifies (the Shabbat), the people of Israel and the Day of Atonement.

Eternal God, this day we turn to You in prayer. But what can we say in Your presence? We speak of repentance, but we are slow to change. Our condition alters but little from year to year. We admit the same weaknesses, confess the same faults, voice the same regrets. And though now we turn to You, we fear that we shall turn away again.

But we cannot live without hope, and so we pray: may something remain with us from this struggle to reach You. Let us not leave Your presence unchanged. Fill our emptiness with Your love, turn our waywardness to Your purpose, transform our weakness into strength. Help us, Eternal God, to make real in our lives the words we speak in this sacred space.

Our God and God of our ancestors, sanctify us with Your mitzvot, and let Your Torah be our way of life. (On Shabbat: May our rest on this day be pleasing in Your sight.) Satisfy us with Your goodness, gladden us with Your salvation, and purify our hearts to serve You in truth; for You, O God, are Truth, and Your word is true and stands forever. Praised are You, Adonai, Sovereign over all the earth, who sanctifies Israel and this day of Atonement.

• 11 •

What if I this moment were only prayer, not a thought or word of one, nor even an intention; sunlight on grass, nothing of itself but what it shows, or a bird that has called out, filled with purest hearing; well, I have the prayers in the book, and once again I have lost my place, dreaming even past the prayer that calls on me to listen up; must I start it all over, and where would I begin; how far into the past would I unwind, how far would a self have to cast itself out before it flew beyond its reaches, to live, instead of being only lived in; oh it’s like asking to stop breathing; in the time I’ve spent worrying the sun turned all to shadow, it began to rain, the scent of the mown grass lifted into the trees, and now the light and shade have returned to their places a little further on, in accordance with the number of moments that have passed. Rabbi Hiyyah, called the Great, once said, I have never in my life prayed with intention. One time I tried to intend, but only wondered in my heart whether I would be received before the king, or sent into exile. How was I to know? This, of course, started the other rabbis talking; Rabbi Samuel admitted, with a shrug, I have been counting chickens; Rabbi Bun the son of Hiyyah said, I have been counting the layers of stone in the wall, and his eyes lit up with this woeful confession; Rabbi Mattaniah sighed, since there is always one who feels responsible for the prayers of all the rest, Then let there be blessings on our heads, for I have noticed that whenever we come to the last of the benedictions, at which we are commanded to bow down, our heads are bowed of their own accord. But look, I must have nodded off again, enumerating, losing track of what I meant to praise, drool on my shirt, or else have had a dream, with none to interpret it; will You not look away from me awhile, as Job cried out, and let me be, whilst I swallow my own spit? The rain has started falling again, even in the path of the sun, as if there’s no reason to decide which will be first or last, and a great round of song is circling among the uppermost branches of the spruces. Return to me, O God, and I’ll return, letting the day begin again even if it’s halfway gone, extolling the One who removes the sleep from my eyes, the slumber from my eyelids, and gives the rooster discernment to tell day from night; let me count the threads of You that I might tug at, complicated by being many, simple by being one, and if not to arrive at wanting nothing, which is another desire, then to yearn for what is given, including the dust and the ash, and the last moment You have counted up for me, wherefore I clap my hand unto my mouth.

–Dan Bellm

Counting

“Sounding the Shofar” woodcut from Minhagim (“Customs”), published by Samuel Proogs in Amsterdam, 1707.

Congregation Beth ElHigh Holy Days 5781

Liturgy SupplementThis booklet contains additional readings and prayers for our online High Holy Day services, including new readings and prayers for this year. In addition, you should have received a yellow Mahzor Ha-Makom (High Holy Day prayer book) and a blue Yom Kippur afternoon book in your High Holy Day bag from Beth El. If you are a Beth El member and did not receive a mahzor, please email shalom@bethelberkeley.org. We distributed one per household; we also have a PDF version available online. (If using the online version, consider using two computers or laptops if available, one for the service, one for the liturgy). Guests will receive a link to the online copy of the mahzor.

While obviously much will be different this year, we have also done our best to honor what has been espe-cially important in years past. Congregants will speak about their own Jewish journeys on Rosh Hashanah morning and we will again, collectively, generate a communal list of transgressions which need our atten-tion; please read about “Calling Al(l) Cheits: Online” on page eight; please also reflect on the “Al Cheit for Racism” on the next page.

Access to all our High Holy Day services will be via the Beth El website: www.bethelberkeley.org. Please watch your email for specific log-in instructions. Advance registration is required for all Beth El services this year; you can register online at the website. For assistance with registration or any other matter, please contact shalom@bethelberkeley.org. Please refer to your email for how to logon and for how to get assistance on the holidays themselves.

The back page of this booklet also has the line-up for our Yom Kippur afternoon discussion and learning programs, curated this year by Emily Marthinsen. All of these will be on Zoom; please log onto the website on Yom Kippur for the links.

Even though we cannot be together in person, your participation is as important this year as ever. We wel-come your presence, your voice and your intentions as part of our community at Beth El’s 5781 High Holy Days services.

L’shanah tovah!

High Holy Days 5781 Liturgy Supplement

Hashiveinu

Ha·shi·vei·nu Adonai ei·le·cha v’·na·shu·vah. Cha·deish ya·mei·nu k’·ke·dem.

Help us to return to You, O God;then truly shall we return. Renew our days as in the past.

– Lamentations 5:21

יך ונשובה. נו יי אל השיבינו כקדם. חדש ימ

נו השיב

Light is sown for the righteous and joy for the upright of heart.

- Psalm 97:11

Or Zarua

Or za-ru-a la-tza-dik u-l’-yish-rei leiv sim-chah

אור זרע לצדיקולישרי־לב שמחה

אור זרע

עזי וזמרת יהישועה יהי־לי ל ו

Ozi v’Zimrat Yahעזי וזמרת יה

O·zi v’·zim·rat Yah va·y·hi li li·shu·a.

God is my strength and song and has become salvation for me.

– Exodus 15:2

• 1 •

ימה ימה וקדמה קדמה

צפנה ונגבה

!UfaratztaופרצתYa•mah, ya•mah Va-keid•mah keid•mahTza•fo•nah va•neg•bah

May you…may you always try to inspire May you…may you always try to reach higher and higher May you bring your goodness and may you bring peace May you spread it from the West to the East

May you spread it from the North to the South...UFARATZTA!

May you…may you be a light that shines the way May you…may you be a blessing each and every day May you let the laughter and love increase

May you spread it from the West to the East

May you spread it from the North to the South…UFARATZTA!

“You shall spread out to the west and to the east, to the north and to the south. All the families of the earth shall bless themselves by you and your descendants.”

–Genesis 24:18; English verses: Noam Katz

Eil na, r’•fa na lahEil na r’•fa na loEil na r’•fa na liEil na r’•fa na la•nu

אל נא רפא נא להאל נא רפא נא לואל נא רפא נא לי

אל נא רפא נא לנו

Mi Shebeirach: Prayer for Healing

Mi she•bei•rach a•vo•tei•nuAv•ra•ham Yitz•chak v’•Ya•a•kovSa•rah Riv•kah Ra•chel v’•Le•ahHu Y’va•reich v’•yi•ra•pei et ha•cho•lim Eil na, r’•fa na lah (4x)

מי שברך אבותינואברהם יצחק ויעקב

שרה רבקה רחל,ולאה הוא יברך וירפה את החולים

אל נא רפא נא לה

מי שברך

May the one who blessed our ancestors, Abraham, Isaac, and Jacob, Sarah, Rebekah, Rachel and Leah, bless and heal those who are ill. Oh God, please heal them and ourselves.

May we see together a day of complete healing, healing of body, healing of mind, healing of spirit, speedily and soon, and let us say: Amen.

• 2 •

Mi Shebeirach For All Who Are Ill & All Who Are Afraid

May the One who blessed our ancestors, Sarah, Rebecca, Rachel and Leah, Abraham, Isaac and Jacob, bless and heal all the ill among us, together with all who are ill with the coronavirus, their families and loved ones, ourselves and every person across the earth who has been touched by this pandemic.

Grant insight to those who bring healing, courage and faith to those who are sick, love and strength to us and to all who love them. God, let Your spirit rest upon and bring comfort to all who are ill and all who are afraid - ourselves, our loved ones, those in our community and those in distant lands. May they and we know a time of complete heal-ing: healing of body, healing of mind, healing of spirit, healing of community and healing of nations, speedily and soon, and let us say: Amen.

-Rabbi Yoel KahnPrayer for Our Country God of holiness, we hear Your message: Justice, justice you shall pursue. God of freedom, we hear Your charge: Proclaim liberty throughout the land. Inspire us through Judaism’s teachings and commandments to love and uphold our precious democracy. Let every citizen take responsibility for the rights and freedoms we cherish. Let each of us be an advocate for justice, an activist for liberty, a defender of dignity. May our actions reflect compassion for all people, within our borders and abroad, and let us champion the values that make our nation a haven for the persecuted, a beacon of hope among the nations. We ask for courage and conscience as we aim to support our country’s highest values and aspirations: the hard-won rights that define us as a people, the responsibilities that they entail. We pray for all who serve our country with selfless devotion — in peace and in war, from fields of battle to clinics and classrooms, from government to the grassroots: all those whose noble deeds and sacrifice benefit our nation and our world.

Bar’chu, The Call to Worship

All who are able, rise. Leader begins:

Bar•chu et A•do•nai ha•m•vo•rach

Praised be the One, to whom our praise is due!Congregation answers:

Ba•ruch A•do•nai ha•m•vo•rach l•o•lam va•ed!

Praised be the one, to whom our praise is due, now and forever!All are seated

ברכו את יי המברך.

ברוך יי המברך לעולם ועד

ברכו

• 3 •

Ma’ariv Aravim

“Erev,” the Hebrew word for “evening/twilight,” is from a root which means “mix,” just as “twilight“ literally means “two lights” (sunlight & moonlight?). “Ma’ariv aravim” can thus be translated as “Bring-er of the twilight” or “Mixer of the mixtures.” In this season of reflection and judgement, we especially seek to “soften our judgments and widen our vision.”

המעריב ערבים

בורא יום ולילה גולל אור מפני חשך

וחשך מפני אור

ומעביר יום ומביא לילה ומבדיל בין יום ובין לילה

יי צבאות שמו אל חי וקים

תמיד ימלוך עלינו לעולם ועדברוך אתה יי המעריב ערבים

Bo•rei yom va•lai•lah, Go•leil or mi•p•nei cho•shechv•cho•shech mi•p•nei or

Roll into darkRoll into light Night becomes dayDay turns to night.

U•ma•avir yom u•mei•vi lai•lah, U•mav•dil bein yom u•vein lai•lah, A•do•nai tze•va•ot she•mo.Eil chai v•ka•yam,Ta•mid yim•loch a•lei•nu l•o•lam va•ed. Ba•ruch a•ta, A•do•nai, ha•ma•a•riv a•ra•vim.

You cause the day to pass and bring on the night, and divide between day and night. Adonai Tzeva’ot is Your name. Eternal and living God, may your sovereignty endure forever. Praised is the Eternal who brings on the evening.

Achat Sha’alti: One Thing Do I Ask

A·chat sha·al·ti mei·eit A·do·nai ) o·tah a·va·keish ) 2X

Shiv·ti b’·veit A·do·nai kol y’·mei cha·yai

La·cha·zot b’·no·am, ) b’·no·am A·do·nai ) u·l’·va·keir b’·hei–cha·lo ). 2X

One thing I ask of the Eternal, only that do I seek: to live in the house of Adonai, all the days of my life, to see God’s goodness, and to visit Your Holy place.

– From Psalm 27

לתי אחת שאלתי מאת יי אחת שא

אותה אבקש: שבתי בבית יי

כל ימי חייעם לחזות בנ

עם יי בנולבקר בהיכלו.

• 4 •

Return Again/HashiveinuEnglish/melody: Shlomo CarlebachHebrew: Lamentations 5:21Arranged by Danny Maseng

Return again, return againReturn to the land of your soul.Return to who you areReturn to what you areReturn to where you areBorn and reborn again.

Hashiveinu hashiveinu Adonai eileicha V’nashuva v’nashuva Chadesh chadesh Yameinu k’kedem

We Return/HashiveinuEnglish/melody: Elana Arian/Noah Aronson We ReturnWe ReturnWe Return, return, again, and againTo *love…*loveWe return again to *love Hashiveinu Adonai Eileicha v’nashuva Chadesh yameinu K’kedem Yai lai lai lai lai lai, etc. *truth/ You

Prostration on Rosh Hashanah

On Rosh Hashanah, it is customary for the prayer leader--and in many communities, members of the con-gregation as well--to prostrate themselves entirely [during the Aleinu that is recited at the beginning of the shofar service]. The Torah contains several references to ‘falling on the face’ in supplicatory prayer, most often in connection with a request for forgiveness. Prostration commonly accompanied prayer in the Jeru-salem Temple and in the early synagogue, but it was de-emphasized in order to distinguish Judaism from its sister religions, and was retained only on Rosh Hashanah and Yom Kippur. Here, we prostrate ourselves as an expression of our humility.

Mahzor Lev Shalem

השיבנו השיבנו אדני אליך

ונשובה ונשוב חדש חדש ימינו כקדם

השיבנו אדני אליך ונשובה

חדש ימינו כקדם

• 5 •

Kol Nidre: All of Our Vows, All of Our WordsLet our speech be pure and our promises sincere.

Let our spoken words — every vow and every oath — be honest and well intentioned. Let our words cause no pain, bring no harm, and never lead to shame, distrust, or fear.

And if, after honest effort, we are unable to fulfill a promise, a vow, or an oath, may we be released from its obligation and forgiven for our failure.

Let our speech be pure and our promises sincere. Mishkan Hanefesh

A Meditation for Kol Nidre Evening What an extraordinary gift it is — what a blessing, what a miracle to have been raised by imperfect parents who did their very best; to share our life with a partner no more flawed than we are; to count as a friend one who understands and accepts us most of the time. How brave, how hard it is to be “good enough” in our ties to one another: to give, even when we’re exhausted; to love faithfully; to receive with grace the love imperfectly offered to us.

Can this night set us free from the tyranny of expectations? Can this night release us from fantasies impossible to fulfill?

We resolve this night to embrace the practice of forgiveness: to forgive others who fail to be all we hoped they would be; to forgive ourselves when we fall short of what others hoped we would be. We declare this night that we will cherish goodness wherever it is found, and open ourselves to the gifts that are before us.

Rabbi Lewis Kamrass (adapted)

• 6 •

An Alternate U’netaneh Tokef

On Rosh Hashanah it is written, on Yom Kippur it is sealed:That this year people will live and die,some more gently than othersand nothing lives forever. But amidst overwhelming forcesof nature and humankind,we still write our own Book of Life,and our actions are the words in it,and the stages of our lives are the chapters,and nothing goes unrecorded, ever.Every deed counts. Everything you do matters.And we never know what act or wordwill leave an impression or tip the scale.So if not now, then when?For the things we can change, there is teshuva, realignment,For the things we cannot change, there is tefilah, prayer,For the help we can give, there is tzedakah, justice.Together, let us write a beautiful Book of Lifefor the Holy One to read. Rabbi Joseph B. Meszler

The traditional Unetaneh Tokef has a long list of ways that people die. The purpose of the prayer is to shock us into realizing our mortality. This interpretation seeks a more empathetic approach to mortality.We write our own While some references to the Book of Life in the Hebrew Bible have God writing us in (or blotting us out of) a metaphorical Book of Life, Rabbi Akiva in Mishnah Avot 3:16 has people doing the writing for themselves with their deeds, and everything is recorded. Leave an impression. In Lurianic Kabbalah, holy deeds make an “impression” upon the cosmos. Tip the scale. Talmud, Rosh Hashanah 17b. If not now Rabbi Hillel, Mishnah Avot 1:14.Tzedakah, justice. Usually understood as “charity,” the Hebrew root is tied to “righteousness” or “justice.”

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We Transcend the Harshness of the Decree

When we walk through a valley of darkness. but fi nd courage to live in the shadow of pain ... we transcend the harshness of the decree. When we speak about fear with honesty, and share what is hardest to say ... we transcend the harshness of the decree. When day becomes night. but we let ourselves hope ... we transcend the harshness of the decree. When we feel far from caring and friendship, but let go of pride to ask for help …we transcend the harshness of the decree. When, in grief, we are crushed by the absence of love, but open ourselves to Your presence ... we transcend the harshness of the decree.

Rabbis Janet & Sheldon Marder

“Prayer for our country”, “All of our Vows All of our Words” and “We Transcend the Harshness of the Decree” are excerpted from Mishkan HaNefesh: Machzor for the Days of Awe, Yom Kippur, copyright (c) 2015 by the Central Conference of American Rabbis. Used by permission. All rights reserved. Not to be distributed, sold or copied without express written permission.

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Kol Nidre: Calling Al(l) Cheit(s) - Submit at tinyurl.com/AlCheits5781

On Yom Kippur, historical practice is to read a lengthy list of “transgressions” on behalf of the community. We listen, asking ourselves if each item is something that we personally need to notice and perhaps repent for. Each line begins: “Al cheit... For the transgression of...” This year, we will renew our liturgical reflection by adding our personal reflec-tions of where we have fallen short and what we resolve to do in this New Year. Cheit means (in archery) “to miss the mark.”

Where have you erred or missed the mark—in relationship to yourself, to others, to the world and to God in the year gone by? What is your resolve for this New Year? “For the sin of putting myself last on the list of important things to care for... Each day I want to make time for nurturing myself.” “In the New Year, my goal is to be a better listener and less quick to respond with anger with my spouse.”

During the Kol Nidre service, we will pause for personal reflection. In your High Holy Day package from Beth you can find index cards; you also an you use your own paper. We will write down our list of transgressions privately at home; first, those that are primarily internal to ourselves and our own internal life; and, secondly, those that relate to others and/or the wider world.

As we have done in recent years, the al cheits that the Congregation submits become our liturgy on Yom Kippur day. We invite you to anonymously submit one or more to be read publicly at the service via tinyurl.com/AlCheits5781. You may submit these at any time before Yom Kippur day.

ת . מזמור שיר ליום השב טוב להדות ליי

ר לשמך עליון . ולזמ להגיד בבקר חסדך

ילות תך בל . ואמונבל י נ שור ועל י ע על

יון בכנור י הג . עלעלך כי שמחתני יי בפ

ן דיך ארנ י י . במעשדלו מעשיך יי מה ג

מקו מחשבתיך . מאד ע

Miz·mor shir l’·yom ha·sha·bat. Tov l’·ho·dot L’A·do·nai ul·za·meir l’·shim·cha el·yon L’·ha·gid ba·bo·ker chas·de·cha ve·e·mu·na·t’·cha ba·lei·lot. A·lei a·sor va·a·lei na·vel a·lei hi·ga·yon b’·chi·nor. Ki si·mach·ta·ni A·do·nai b’·fa·o·le·cha b’·ma·a·sei ya·de·cha a·ra·nein. Mah ga·d’·lu ma·a·se·cha A·do·nai m’·od a·m’·ku mach·sh’·vo·te·cha.

A psalm of the Sabbath day: It is good to praise God and to sing to Your lofty Name;

to tell of your kindnesses in the morning and your faithfulness during the nights,

on the strings of lyre and the harp, on the melodies of the lute.

For You have made me glad with Your creation, and I will exult in the works of Your hand.

The righteous shall flourish like the palm tree, as a cedar of Lebanon will they grow. Planted in the house of Adonai, in the courts of our God they will flower. Even in old age will they flourish and joyful they shall be; telling of the rightness of Adonai, my rock in whom there is no wrong.

ח ר יפר מ צדיק כתנון ישגה . כארז בלב

ית יי שתולים בבינו יפריחו . בחצרות אלה

ה יב עוד ינובון בשנים ורעננים יהיו . דש

ר יי ש להגיד כי יה בו ת .צורי ולא עול

Tza·dik ka·ta·mar yif·rach k’·e·rez bal·va·non yis·geh. Sh’·tu·lim b’·veit A·do·nai b’·chatz·rot E·lo·hei·nu yaf·ri·chu. Od y’·nu·vun b’·sei·vah d’·shei·nim v’·ra·a·na·nim yih·yu. L’·ha·gid ki ya·shar A·do·nai tzu·ri v’·lo av·la·tah bo.

The Levites in the Jerusalem Temple would sing a special Psalm for each day of the week. On Saturday, they would sing—as we do—Psalm 92, “A Psalm of the Sabbath day.” Later, the verse was explained as “A Psalm of the Sabbath,” i.e.,

Psalm 92 מזמור צב: מזמור שיר

Mah Gadlu דלו מה ג

ה דלו מעשיך י מה גמקו מחשבתיך . מאד ע

Mah ga·d’·lu ma·a·se·cha Yah m’·od a·m’·ku mach·sh’·vo·te·cha.

How great are Your deeds, Adonai; Your thoughts are very deep.

A psalm of the Sabbath day: It is good to praise God and to sing to Your lofty Name; to tell of your kindnesses in the morning and your faithfulness during the nights, on the strings of lyre and the harp, on the melodies of the lute. For You have made me glad with Your creation, and I will exult in the works of Your hand.

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Al Cheit: For Sins of Racism We always recite the “Al Cheit” and our Yom Kippur confessional prayers in the plural: “For the sins we have committed....” In seeking truth and reconciliation for what has happened between us and our neighbors, we stand as one people commonly indicted and commonly responsible. Together, we commit to doing what we must to repair ourselves and the brokenness that occurs in our world when our sins against humanity have not been rectified and eradicated. Many of the lines in this contemporary prayer are rooted in the historical “Al Cheit” confessional prayers.

אנו לפניך בזדון ובשגגה ...על חטא שחט

For the sins we have committed through conscious and unconscious racial bias.

For the sins we have committed through hardening our hearts to the need for change.

For the sins of colluding with racism both openly and secretly.

For the sins we have committed through uttering racist words.

For the sins we have committed through acts of racial micro-aggression.

For the sins we have committed through the denial of the tzelem Elohim (the divine spark) within Black bodies.

For the sins we have committed through segregating Jewish souls in Black bodies from participation and leadership within our institutions.

For the sins we have committed in deceiving others by not teaching our children the worth and value of Black people in Jewish space.

For the sins we have committed in not honoring and protecting the journeys of Black elders and Black children in Jewish space.

For the sins we have committed in not caring for the ways that race and class intersect in our effort to wel-come Black people in Jewish space.

For the sins we have committed through turning Black bodies into objects of lust and sexual gratification.

ועל כלם אלוה סליחות.נו. נו. מחל ל סלח ל

נו: כפר ל

V’•al ku•lam, E•lo•hah s’•li•chot,s’•lach la•nu, m’•chal la•nuka•per la•nu

For all of these, we seek pardon, forgiveness and atonement.

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Al Cheit: For Sins of Racism (continued)

אנו לפניך בזדון ובשגגה ...על חטא שחט

For the sins of racism we have committed through resolving to take actions towards ending racism and failing to follow through.

For the sins of racism that we have committed knowingly and unknowingly that continue to do damage to our siblings, children, families and community.

For the sins of racism we have committed through engaging in foolish racial talk and gossip.

For the sins of racism we have committed through haughty demeanor and proud looks.

For the sins of racism we have committed through the glances of our eyes.

For the sins of racism we have committed through passing judgement.

For the sins of racism that we have committed through baseless hatred.

For the sins of racism that we have committed through turning a blind-eye to pain and suffering around us.

For the sins of racism that we have committed by not seeing racism as an evil among us.

For the sins of racism that we have committed by not committing and acting to end it.

ועל כלם אלוה סליחות.נו. נו. מחל ל סלח ל

נו: כפר ל

V’•al ku•lam, E•lo•hah s’•li•chot,s’•lach la•nu, m’•chal la•nuka•per la•nu

For all of these, we seek pardon, forgiveness and atonement. Adapted from Yavilah McCoy, “A Communal ‘Al Chet’ for the Sins of Racism”

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Yom Kippur Afternoon GatheringsJoin fellow congregants for our annual Yom Kippur afternoon gatherings. Zoom links will be on the Beth El website.

All afternoon (1:45 – 5:30 pm) Socialize in the (Virtual) Gallery Miss hanging out at Beth El and schmoozing on Yom Kippur afternoon? Feel free to stop by the (Virtual) Gallery for unstructured conversation any time and for as long as you want between 1:45 and 5:30

2:00 pm to 3:30 pm

Healing, Forgiveness and Letting Go Led by Karen HarberA facilitated discussion accompanied by selected readings and a guided meditation about forgiveness and healing, with special emphasis on forgiving our parents, ourselves and/or our children. Age 16 and above.

Music and Song Led by Steve Branoff We can sing together even when we’re apart—words and music to bring us close.

Life Stories Led by Marilyn MarguliusYom Kippur opens the door to reflect, find our way to ask for, and give, forgiveness, and to speak from the heart. Our structured process begins with a short motivational reading, followed by timed reading with opportunity, if you wish, to share what you’ve written in a safe and sacred space.

Grappling with Racism, Reckoning withWhiteness Led by Jennifer Baumer, Karen Cohen, Ellen Goldstein, Allie Liepman, Jenn Rader, Nancy TurakJoin with fellow congregants to continue the conversations of the Grappling with Whiteness small groups that met over the month of Elul. All are welcome—those who participated in a group and those who want to join the conversation.

Young Adults: Creativity, Community, and Connecting with the Tribe Led by Alex Mog, Emily YerlickJoin Tribe members to reflect on last year through a conversation and virtual art activity using whatever tools you have at home. Convening year round, the Tribe is Beth El’s community of young adults in their 20s and 30s who do not have children.

RAC-CA & Ballot Measures Led by Temple Sinai’s Voter Engagement teamJoin Temple Sinai’s discussion of the ballot measures and the Reform movement’s RAC-CA positions.

3:45 pm to 5:15 pm

Mincha & Jonah Led by Rabbi KahnThe Book of Jonah is the focus of our Yom Kippur afternoon service. Join a spirited and spiritual reading and discus-sion of this tale of turning away and turning in teshuvah.

Yizkor Circle Led by Ann Gonski, Nancy Iserson, Ellen SingerBefore the Yizkor service, we gather together to share stories of our loved ones and connect with fellow travelers on the journey of grief, mourning and memory. Advanced sign-up requested; please go to www.Bethelberkeley.org.

Religion & State in Israel: The End of the Status Quo Led by Tomer PersicoObservation and analysis in considering key issues of life, politics and culture in Israel—and what it means for the future.

RAC-CA, Ballot Measures & Voter Engagement Led by David Stern, Jesse Rothstein, Jonathan SimonFour measures on the California ballot would directly impact racial and social justice in our state. RAC-CA, the net-work of California Reform congregations, has taken positions on 3 of these (yes on Propositions 16 and 17, no on 20), and is sponsoring a major educational event about Prop 15. An expert panel will discuss the evidence and why we care.

Youth Social Justice Led by Sylvie Love, Aviva Branoff Join with other concerned teens for a social justice-oriented Zoom call to have some discussions and take action to-gether related to the Black Lives Matter movement. This program is organized and will be led by and for teens in our community who think it’s especially important as Jewish teens to be educated about current events to do everything we can to fight for justice. We’ll discuss social justice more generally and then raise our voices in support of a more just Berkeley Police Department by participating in a letter-writing campaign.