rosh hashanah machzor

KOL AMI, the Northern Virginia

Reconstructionist Community

Machzor

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13 Principles of Reconstructionism

What We Should Want From Our Judaism

1. We want Judaism to help us overcome temptation, doubt and discouragement. 2. We want Judaism to imbue us with a sense of responsibility for the righteous use of

the blessing with which God has endowed us. 3. We want the Jew to be so trusted that our “yea” will be taken as a “yea” and our “nay”

as “nay.” 4. We want to learn how to utilize our leisure to best advantage physically, intellectually

and spiritually. 5. We want the Jewish home to live up to its traditional standards of virtue and piety. 6. We want the Jewish upbringing of our children to further their moral and spiritual

growth, and to enable them to accept with joy their heritage as Jews. 7. We want the Synagogue to enable us to worship God in sincerity and in truth. 8. We want our religious traditions to be interpreted in terms of understandable

experience and to be made relevant to our present day needs. 9. We want to participate in the upbringing of Eretz Yisrael as a means to the

renaissance of the Jewish spirit. 10. We want Judaism to find rich new expression in philosophy, in letters and in the arts. 11. We want all forms of Jewish organization to make for spiritual purpose and ethical

endeavor. 12. We want the unity of Israel throughout the world to be fostered through mutual help in

time of need, and through cooperation in the furtherance of Judaism at all times. 13. We want Judaism to function as an influence for justice, freedom and peace in the

lives of men and women of all nations. Mordecai M. Kaplan

Erev Rosh Hashanah

This night as the New Year begins We come together as a community Yet each of us is strangely solitary.

Each of us comes here with special hopes and dreams,

Each of us bears our own worries and concerns.

Each of us has a story no one else can tell; Each of us brings praise no one else can offer.

Each of us feels joy no one else can share;

Each of us has regrets that others cannot know.

And so, at this sacred time, we pray: If we are weary, may we find strength;

If we are discouraged, may we find hope.

If we have forgotten how to share, may we teach each other and learn together. If we have been careless with one another, may we seek forgiveness.

If our hearts have been chilled by indifference,

May we be warmed by renewed purpose, inspired by the light of this holy night. Sidney Greenberg (Adapted)

the first streak of orange arrives on top of the pines reflects on the lake mirrored blue, black, still a soft cool breeze wakes me to the endless possibilities It’s a new day. It always has been.

Herb Cooper-Levy

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After the Marketplace Bombing Gather my scattered thoughts, Holy One. Open my tight held fist. Loosen my tension, leaning on you, Dreams calming, days again bright. As I wake to behold the Land’s splendor Shutter my fears with sweet recall, Heal wounds of witnessed terrors. Invent me again, for your blessing; Renewal and strength, comfort and peace As I rise to affirm your glory. Debbie Perlman Reader: In the seventh month, on the first day of the month, there shall be a

sacred assembly, a cessation from work, a day of commemoration proclaimed by the sound of the shofar. May it be a day of renewal and rebirth, a day of remembrance and affirmation, a day of looking inward and stepping forward.

Reader: We are here, on this Rosh Hashanah Eve, poised somewhere between

what we have been and what we wish to be. We are here at the start of the ten days of teshuvah, of turning, of returning to the self we have covered up behind the roles and masks with which we have learned to protect ourselves. We are here in celebration and in search, in judgment and embrace, ready to confront ourselves and the world in which we find ourselves this night. We seek to open wide the windows behind which we have hidden, and to send forth hand and soul to learn where we have come, what we have become and what we hope to be.

Blessing Over Candles

Reader: Our mothers and fathers kindled light All: To lead us to the day of shining hope with mercy our companion along the

way, Reader: A life unmarred by hate and war;

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All: A time of steadfast love, our journey’s end! Reader: Homage to the faithful who came before us; All: And blessed the light that is ours to kindle! Reader: Honor to generations of Israel, our people! All: All honor to those who illumine our paths! Reader: Remember us unto life. Inscribe us in the book of life.

'uh¨,Im¦nC Ub¨J§S¦e r¤J£t 'okIg¨v Qk¤n Ubh¥vO¡t ²h±h v¨T©t QUrC

/cIy oIh (k¤J±u ,C©J) k¤J r¯b ehk§s©vk Ub²Um±u

Baruch atta Adonay Eloheynu melech ha-olam, asher kidshanu b’mitzvoetov vitzivanu l’hadlik nare shel (Shabbat v’shell) yome tov.

Ub¨n±H¦e±u Ub²h¡j¤v¤J 'okIg¨v Qk¤n Ubh¥vO¡t ²h±h v¨T©t QUrC

/v®Z©v i©n±Zk Ubgh°D¦v±u

Baruch atta Adonay Eloheynu melech ha-olam, shehehiyanu v’kiymanu v’higianu lazman hazeh.

Blessed is the Source of Life, the Fountain of Being whose nature we tap

with the lighting of the (Shabbat and) Rosh Hashanah candles.

Blessed is the kindler

Of the light of truth For the lamp of one

May light the path of many.

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Reader: At the beginning of God’s unfolding

the heavens and the earth, the earth was wild and waste, and darkness blackened the face of the ocean. The breath of God hovered over the waters. God said, “ Let there be light!” And light was. God saw the light; that it was good, And separated the light from the darkness. God called the light Day! And the darkness He called Night! There was evening, there was morning: one day.

Gen 1:1 All: This story of creation forms the central theme of our Rosh Hashanah, for the

celebration of the new year is, in fact, the celebration of the first year, the Beginning of Time of B’ray’sheet. Rosh Hashanah celebrates the birthday of the Universe, the origin of light and life.

Reader: Just as the hand, held before the eye can hide the tallest mountain, so the routine of everyday life can keep us from seeing the vast radiance

and secret wonders that fill the world. Hasidic Proverb, 18th century

All: With the coming of Rosh Hashanah we boldly remove the blinding hand and open our eyes to the wonders of Reality. Blanketed in the safety of family and friends, we reach out not to blind, but to embrace, not to limit, but to expand; joining hands in solidarity and compassions we reach just a little farther, stretch just a little higher, and grow just a little taller in our quest for harmony, love and peace. Reader: In the afterglow of a vanishing year, we tune our hearts to the melody of wonder. All: As evening descends, memories stir; The old year echoes even as the new year begins.

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Reader: May this Rosh Hashanah, birthday of the world, be our day of rebirth into life and peace, serenity and safety, as the new years begins. All: As the new year begins let us begin again the art of dreaming and begin again to weave the blanket of peace that will clothe us in harmony.

/k¥tr§§G°h Wh¤,«ubF§J¦n 'ceg³h Whkv«t Uc«Y v©n Ma toe-vu o’ha lecha ya’ah’cove mishk’notehchah yisrael. How goodly are your tents Jacob and the dwelling places of Israel.

h¦r±zg t«c²h i°h©t¥n oh¦rvªv k¤t h³bhg t¬¤t

.¤r¨t²u o°h©na v¥a«g vuvh og¥n h¦r±zg

Esa eynay el heharim me’ayin yavo ezri

Ezri ma’im adonay oseh shamayim va’aretz

As we bless the Source of Life So are we 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 are we blessed.

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:Q¨r«c§n©v ²h±h ,¤t Uf§rC

Barchu et Adonay ha’m’vorach

:sg²u okIgk Q¨r«c§n©v ²h±h QUrC

Baruch Adonay ha’m’vorach l’olam va-ed!

With the new year, we have a chance for newness within our hearts, a newness that can change the course of our lives. But change is often frightening, and sometimes we are not sure that we are indeed ready for it. “What will this new heart be like?” we wonder. “How will this purified heart change the persons we are?” “Will the very structure of our lives change as our spirits are renewed?” So much uncertainty comes with change. As we stand at the threshold of a New Year, we pray for the valor to face uncertainty, the courage to truly change what needs to be changed, and the faith to welcome the new spirit that is within us.

Leila Gal Berner

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:s¨j¤t ²h±h 'Ubh¥vO¡t ²h±h 'k¥t¨r§G°h g©n§J Shema yisra’el adonay eloheynu adonay echad. Listen, Israel: THE ETERNAL Is Our God, The ETERNAL ONE alone!

/sg²u okIgk I,Ufk©n sIcF o¥J QUrC Baruch shem kevod malchuto le’olam va’ed. Blessed be the name and glory of God’s realm, forever!

/W¤s«t§n-kfcU 'W§Jp³b-kfcU 'Wcck-kfC 'Wh¤vO¡t ²h±h ,¥t Tc©v¨t±u :Wcck-kg 'oIH©v W±um§n hf«b¨t r¤J£t 'vK¥tv oh¦rc§S©v Uh¨v±u

Q¤r¤Sc W§TfkcU 'W¤,hcC W§Tc¦JC oC T§rC¦s±u 'Wh®bck o¨T±b³B¦J±u ,«p¨y«yk Uh¨v±u 'W¤s²h-kg ,Itk o¨T§r©J§eU /W¤nUecU 'WCfJcU

:Wh¤rg§JcU W¤,hC ,«z´z§n kg o¨Tc©,fU 'Wh®bhg ihC Ve’ahavta et Adonay Elohecha bekole levecha uvechole nafshecha uvechole me’odecha. Veha’yu hadevarim ha’eleh asher anochi metzavecha hayome al levahvehcha. Vishinamtam levanecha vedibarta bam beshivtecha beveytecha evelechtecha vahderek ooveshochbecha oovekumecha. Ookeshartam le’ot al yadecha vehayu letotafote beyn eynehcha ooketavtam al mezuzot beytecha oovisharecha

You shall love Adonai your God, 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 may discover Torah within you. Make your life into a voice of God, both in your stillness and in your movement. Renew these words each morning and each evening in devotion. Bind them in tefillin on your arm and head as symbols of acts and thoughts consecrated to Me. Write them on parchments at the entrance to your home, as a sign that all people may discover Me as they enter your home and your life.

Burt Jacobson (adapted)

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', h¦¦v§, trIb 'J¤s«EC r¨S§t®b vf«nF h¦n '²h±h ohk¥tC vf«nf h¦n

:tkp v¥G«g :Ur§nt±u Ubg hk¥t v®z 'v¤Jn h¯bpk o²h g¥eIC 'Wh®bc Utr W§,Ufk©n

sg²u okIgk QO§n°h ²h±h /UB¤N¦n e²z¨j s³H¦n Ik¨t±dU 'c«eg³h ,¤t ²h±h v¨sp hF :r©n¡t®b±u

:k¥tr§G°h k©t²D '²h±h v¨T©t QUrC Me chamochah ba’elim adonay.

Me chamochah nedor bakodesh Nora tehilot osey feleh. Malchutecha ra’u vanecha boke’a yam lifney mosheh

Zeh eli anu ve’ameru. Adonay yimloche le’olam va’ed. Vene’emar ki fadah Adonay et ya’akov ugalo miyad chazak mimenu. Baruk atah Adonay ga’al yisra’el. Moses, Miriam and all the Israelites Broke out in song, abundant in their joy, And, all as one, they said: Who among the mighty can compare To you, WISE ONE? Who can compare to you, Adorned in holiness, awesome in praises, Acting wondrously!” Your children saw you in your majesty Splitting the sea in front of Moses. “This is my God!” they cried, and said “The HOLY ONE will reign forever!” And it was said, “Yes, the REDEEMING ONE has rescued Jacob, saved him from a power stronger than his own!” Blessed are you, THE GUARDIAN, Israel’s redeeming power!

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Every time I listen to your pain instead of telling you how to fix it I make a sacrifice. I used to be a magician who diverted himself from his problems by focusing on someone else’s. You might have been impressed by my cleverness but it did not help either of us. At last I have been reduced to silence. My silence can be a mirror for you. May this offering of emptiness Give you room to heal.

Seth D. Riemer

'V¥,Ug§rf trc h¦S tnkgC /tC©r V¥n§J J©S©e§,°h±u k©S³D§,°h /k¥tr§G°h ,hC kf§s h¯H©jcU iIfh¥nIhcU iIfh¯H©jC V¥,Ufk©n Qhk§n³h±u

:i¥nt Ur§n¦t±u ch¦r¨e i©n±zcU tk²dgC :t²H©nkg h¥nkgkU okgk Q©rc§n tC©r V¥n§J t¥v±h

vKg§,°h±u r¨S©v§,°h±u t¥¬³b§,°h±u o©nIr§,°h±u r©tP§,°h±u 'jC©T§J°h±u Q©rC§,°h t,f§rC kF¦n tKgk tKgk tUv Qh¦rC tJ§sªe§S V¥n§J kK©v§,°h±u :i¥nt Ur§n¦t±u 'tnkgC i¨rh¦n£t©S 't,n¡j®b±u t,jC§JªT 't,rh¦J±u

Reader: Yitgadal veyitkadash shemey raba. Be’alma divra chirutey veyamleech

malchutey bechayaychone uvyomaychone uvchahyay dechole beyt Yisrael. Ba’agalah uvizman kariv ve’imru amen.

All: Yehey shemey raba mevarach le-alam ulalmey almaya. Reader: Yitbarach veyishtabach veyitpa’ar veyitromam veyitnasey veyit-hadar

veyeet’ah’leh veyeethahlal shemey dekudsha All: bereech hu Reader: le’ela le’ela meekol birchata veshirata tushbechata venechemata da-amiran

be’alma ve’imru amen. You do not have to leave the room. Remain standing in your place and listen. Do not even listen, simply wait. Do not even wait. Be quiet, still and solitary. The world will freely offer itself to you. To be unmasked. It has no choice. It will roll in ecstasy at your feet. Franz Kafka

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vsh¦ng AMIDAH

The Amidah is traditionally recited while standing, beginning with three steps forward and bowing, left and right, a reminder of our entry into the divine presence. There are three alternatives: the traditional Reconstructionist beginning below through page 17, English alternative readings on pages 17-20, or your own silent meditation.

:W¤,K¦v§T sh°D³h hpU j¨Tp¦T h©,p§G h²b«s£t Adonay s’fatie teeftahk oo fee yageed tehilah’tehcha Open my lips, BELOVED ONE and let my mouth declare your praise.

1. Avot V’emote Ancestors ,«un¦t±u ,Ic£t

Ubh¥,«un¦t±u Ubh¥,Ic£t h¥vOt¯u Ubh¥vO¡t ²h±h v¨T©t QUrC

Baruch atah Adonay Elohenu vay’lohay avotenu v’emoetaynu Blessed are you, ANCIENT ONE, our God, God of our ancestors

Elohay Sarah v¨r¨G h¥vO¡t Elohay Avrahum 'o¨v§¨rc©t h¥vO¡t

Elohay Reevkah v¨ec¦r h¥vO¡t Elohay Yeetzchahk 'e¨jm°h h¥vO¡t

Elohay Rahchale k¥j¨r h¥vO¡t V’Elohay Ya’akove 'c«eg³h h¥vO¡t±u V’Elohay Lay’ah v¨tk h¥vO¡t±u

God of Sarah God of Abraham God of Rebekah God of Isaac God of Rachel God of Jacob And God of Leah;

'ohcIy oh¦s¨x£j k¥nID 'iIhkg k¥t 't¨rIB©v±u rIC°D©v kIs²D©v k¥tv h¯bck vkªt±d thc¥nU ',«un¦t±u ,Ict h¥s§x©j rfIz±u 'k«F©v v¯bIe±u 'oh°H©jC .p¨j Qk¤n 'oh°H©jk Ub¥rf²z :vc£v©tC In§J ig©nk o¤¥vh¯bc

r¯zIg Qk¤n /oh°H©j oh¦vO¡t W±bg©nk 'oh°H©j©v rp¥xC Ubc§,f±u :v¨r¨G ,©r±zg±u o¨v¨rc©t i¯d¨n '²h±h v¨T©t QUrC :i¯d¨nU gh¦JInU

Ha’ale ha’gadole ha’geboore v’hanorah, ale elyone, gomale chasidim toveem, v’konay

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ha’kole, v’zochare chasday avot v’emote, oo’mayvee g’oo’lah leevnay v’nayhem l’ma’an sh’mo b’ahavah. Zochraynu l’chaim, melech chafatze b’chaim, oo’katvanu b’sayfare ha’chaim l’mah’ah’neh’kah Eloheem chaim. Melech ozare oo’mo’she’ah oo’mah’gane Baruch atah Adonay magane Avrahom v’ehzraht Sarah. Great, heroic, awesome God, supreme divinity imparting deeds of kindness, begetter of all; mindful of the loyalty of Israel’s ancestors bringing, with love, redemption to their children’s’ children for the sake of the divine name.

Remember us for life, Sovereign who wishes us to live and write us in the Book of Life, for your sake, ever-living God. Regal One, our help, salvation and protector: Blessed are you, KIND ONE, the shield of Abraham and help of Sarah.

2. Gevurot Divine Power ,«urc±d

:gh¦JIvk c©r 'v¨T©t oh¦,¥n v¯H©j§n 'h²b«s£t okIgk rIC°D v¨T©t oh¦n£j©rC h¨j kf v¯H©j§n 's¤x¤jC oh°H©j kFkf§n :ky©v sw¦r«un

o¯H©e§nU 'oh¦rUx£t rh¦T©nU 'ohkIj tpIr±u 'ohkpIb Q¥nIx 'ohC©r 'QK v¤nIS h¦nU ,IrUc±D kgC WInf h¦n 'rpg h¯b¥Jhk I,²bUn¡t

©:vgUJ±h jh¦nm©nU v®H©j§nU ,h¦n¥n Qk¤n :oh¦n£j©rC oh°H©jk uh¨rUm±h rfIz 'oh¦n£j©r¨v c©t WInf h¦n

²h±h v¨T©t QUrC :h¨j kf ,Ih£j©vk v¨T©t i¨n¡t®b±u :h¨j kf v¯H©j§n

You are forever powerful, ALMIGHTY ONE, abundant in your saving acts. You send down the dew. In loyalty you sustain the living, nurturing the life of every living thing, upholding those who fall, healing the sick, freeing the captive and remaining faithful to all life held dormant in the earth. Who can compare to you, almighty God, who can resemble you, the source of life and death who makes salvation grow? Who can compare to you, source of all mercy, remembering all creatures mercifully, decreeing life! Faithful are you in giving life to every living thing. Blessed are you, THE FOUNT OF LIFE, who gives and renews life.

3. Kedushat Hashem Hallowing God’s Name o¥J©v ,©Jªs§e

/vk¤X 'WUkk©v±h oIh kfC oh¦JIs§eU JIs¨e W§n¦J±u JIs¨e v¨T©t

Holy are you. Your name is holy. And all holy beings hail you each day.

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4. Kedushat Hayome The Day’s Holiness o«uh©v ,©Jªs§e

Ub¨Tc©r¥e±u 'Wh¤,Im¦nC Ub¨T§J©S¦e±u UbC ,hm¨r±u Ub¨Tc©v£t v¨T©t :¨,trë Ubhkg JIsË©v±u kIs²D©v W§n¦J±u 'W¤,sIcgk UbFk©n

You have loved us, and have taken pleasure in us, and have made us holy with your mitzvote, and you have brought us, sovereign one, near to your service, and have called us to the shelter of your great and holy name. On Shabbat, add the words in parenthesis

Ub¥J§S©e (Ub¥,jUb§nc vm§r) Ubh¥,«un¦t±u Ubh¥,Ic£t h¥vOt¯u Ubh¥vO¡t Ub¥j§N©G±u WcUY¦n UbgC©G 'W¤,rI,C Ub¥ek¤j i¥,±u Wh¤,Im¦nC

,C©J iIm¨rcU vc£v©tC 'Ubh¥vO¡t ²h±h 'Ubkh¦j±b©v±u) W¤,gUJhC UbCk r¥v©y±u (W¤n§J h¥J§S©e§n k¥tr§G°h Vc UjUb²h±u 'W¤J§së

W§rc§sU ',¤n¡t oh¦vO¡t v¨T©t hF ',¤n¡tC W§scgk '.¤r¨tv kF kg Qk¤n '²h±h 'v¨T©t QUrC /sgk o²H©e±u ,¤n¡t

/iIrF°Z©v oIh±u k¥tr§G°h (±u ,C© ©v) J¥S©e§n

Our God, Our ancients’ God (take pleasure in our rest) enable us to realize holiness through your mitzvote, give us our portion in your Torah, let us enjoy the good things of your world, and gladden us with your salvation. (And help us to perpetuate, ETERNAL ONE, our God, with love and with desire, your holy Shabbat, and may all your people Israel, all who treat your name as holy, find rest and peace upon this day.) Refine our hearts to serve you truthfully, for you are a God of truth, and your word is truthful and endures forever. Blessed are you, ETERNAL ONE, the sovereign power over all the earth, who raises up to holiness (Shabbat,) the people Israel and the Day of Remembrance.

5. Avodah Worship vs«ucg

vc£v©tC o¨,Kp§, c©vk±u k¥tr§G°h W§NgC 'Ubh¥vO¡t ²h±h 'vm§r /W¤Ng k¥tr§G°h ,©sIcg sh¦nT iIm¨rk h¦v§,U 'iIm¨rC kC©e§,

rh°z£j©N©v '²h±h v¨T©t QUrC /oh¦n£j©rC iIHmk WcUJC Ubh¯bhg v²bh®z¡j¤,±u /iIHmk I,²bhf§J

Take pleasure, GRACIOUS ONE, our God, in Israel your people; lovingly accept their fervent prayer. May Israel’s worship always be acceptable to you. And may our eyes behold your forthcoming, with merciful intent, to Zion; Blessed are you, THE FAITHFUL ONE, who brings your presence home to Zion.

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6. Hoda’ah Thanks vts«uv

'Ubh¥,Ic£t h¥vOt¯u Ubh¥vO¡t ²h±h 'tUv v¨T©tJ 'Qk Ub§j³b£t oh¦sIn tUv v¨T©t 'Ubg§J°h i¯d¨n 'Ubh¯H©j rUm 'sg²u okIgk Ubh¥,«un¦t±u

oh¦rUx§N©v Ubh¯H©j kg /W¤,K¦v§T rP©x±bU WK v¤sIb :rIs²u rIsk oIh kfC¤J Wh¤X°b kg±u 'Qk ,IsUeP©v Ubh¥,In§J°b kg±u 'W¤s²hC

r¤e«c²u c¤rg ',g kfC¤J Wh¤,IcIy±u Wh¤,Itkp°b kg±u 'Ub¨Ng UN©, tO hF o¥j©r§n©v±u 'Wh¤n£j©r Ukf tO hF cIY©v 'o°h¨r¢vm±u

/Qk Ubh°U¦e okIg¥n Wh¤s¨x£j /sg²u okIgk sh¦nT UbFk©n W§n¦J o©nIr§,°h±u Q©rC§,°h oKF kg±u

/W¤,h¦rc h¯bC kF ohcIy oh°H©jk cI,fU k¥tv ',¤n¡tC W§n¦J ,¤t Ukk©vh°u 'vk¤X WUsIh oh°H©j©v k«f±u

v¤t²b WkU W§n¦J cIY©v '²h±h v¨T©t QUrC /vk¤x Ub¥,r±zg±u Ub¥,gUJ±h /,IsIvk

We give thanks to you that you are THE ALL MERCIFUL, our God, God of our ancestors, 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 the good things that are with us every hour, morning, noon and night. GOOD ONE, whose kindness never stops, KIND ONE, whose loving acts have never failed – always have we placed hope in you. For all these things, your name be blessed and raised in honor always, sovereign of ours, forever. And write down for a good life all the people of your covenant. Let all of life acknowledge you! May all beings praise your name in truth. O God, our rescue and our aid. Blessed are you, THE GRACIOUS ONE, whose name is good, to whom all thanks are due.

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7. Birkat Hashalom Blessing for Peace o«uk¨J©v ,f§rc Qk¤n tUv v¨T©t hF 'okIgk oh¦GT W§Ng k¥tr§G°h kg cr oIk¨J

'k¥tr§G°h W§Ng ,¤t Q¥rck Wh®bhgC cIy±u /oIk¨ ©v kfk iIs¨t /W¤nIk§JC vg¨J kfcU ,g kfC

c¥,F°b±u rf²Z°b 'vcIy v¨x²b§rpU oIk¨J±u vfrC 'oh°H©j rp¥xC /oIk¨JkU ohcIy oh°H©jk 'k¥tr§G°h ,hC W§Ng kf±u Ub§j³b£t 'Wh®bpk

/oIk¨ ©v v¥GIg '²h±h v¨T©t QUrC

Shalom rav al Yisrael amecha tasim l’olam. Ki atah hu melech adone lechole hashalome. Vetove be’eynecha l’varache et amcha Yisrael, bechole ate u’va’chole sha’ah beeshlomecha. B’sayfare chaim, b’rahcha v’shalom u’parnahsah tovah n’zahchare v’neekatave l’fa’nehcha. Anachnu v’chole amcha bate Yisrael l’chaim toveem u’lashalome. Baruch atah Adonay oseh ha’shalome. Grant abundant peace eternally for Israel, your people. For you are the sovereign source of all peace. So, may it be a good thing in your eyes to bless your people Israel, and all who dwell on earth, in every time and hour, with your peace. In the book of life, blessing, peace and proper sustenance, may we be remembered and inscribed, we and all your people, the house of Israel, for a good life and for peace. Blessed are you, COMPASSIONATE ONE, maker of peace.

Elohay Netzor Concluding Meditation rIm±b h©vO¡t

:v¨n§r¦n rC©S¦n h©,p§GU /g¨r¥n h°bIJk rIm±b 'h©vO¡t v¤Gg¤t Wh®bgc c«uy©v±u g¨r¥n rªxt¤J iIm¨rk Uh§v°h

:uhp§s«ur±u oIk¨J h¥J§ec§n og h¦ek¤j h¦v±h 'Wh®bpk hCk iIh±d¤v±u hp h¥r§n¦t iIm¨rk Uh§v°h

oIk¨J v¤Gg³h tUv 'uh¨nIr§nC oIk¨J v¤G«g /hk£tId±u h¦rUm ²h±h /i¥nt :Ur§n¦t±u kc¥, hc§JIh kF kg±u k¥tr§G°h kF kg±u 'Ubhkg

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Dear God, protect my tongue from evil, and my lips from telling lies. May I turn away from evil And do what is good in your sight. Let me be counted among those who seek peace. May my words of prayer And my heart’s meditation be seen favorably, BELOVED ONE, my rock and my redeemer. May the one who creates harmony above Make peace for us and for all Israel, And for all who dwell on earth. And say: Amen.

Meditations Amidah Alternatives

The day has come To take an accounting of my life. Have I dreamed of late Of the person I want to be, Of the changes I would make In my daily habits, In the way I am with others, In the friendship I show companions, Woman friends, man friends, my partner, In the regard I show my father and mother, Who brought me out of childhood? I have remained enchained too often to less than what I am. But the day has come to take an accounting of my life. Have I renewed of late My vision of the world I want to live in, Of the changes I would make In the way my friends are with each other The way we find out whom we love The way we grow to educated people The way in which the many kinds of needy people Grope their way to justice?

I, who am my own kind of needy person, have been afraid of visions But the day has come to take an accounting of my life. Have I faced up of late To the needs I really have – Not for comforts which shelter my unsureness Not for honors which paper over my really tawdry self Not for handsome beauty, in which my weakness masquerades,

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Not for unattractiveness in which my strengths hide out I need to be loved. Do I deserve to be? I need to love another. Can I commit to love? Perhaps its object will be less than my visions. (And then I would be less) Perhaps I am not brave enough To find new vision Through a real and breathing person. I need to come in touch with my own power Not with titles, Not possessions, money, high praise, But with the power that is mine. As a child, of the Power that is the universe To be a comfort, a source of honor, Handsome and beautiful from the moment I awoke this morning So strong That I can risk the love of someone else So sure That I can risk to change the world And know that even if it all comes crashing down I shall survive it all— Saddened a bit, shaken perhaps, Not unvisited by tears But my dreams shall not crash down My visions not go glimmering. So long as I have breath I know I have the strength To transform what I can be To what I am. “Where is the place of God’s glory?” :«us«ucf o«ue§n v¯h©t

Richard N. Levy

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Each year should be the best year I have yet lived. Each year we are more learned in the ways of life. Each year we are wiser than the year before. Each year our eyes know better the sights to seek. Each year our ears listen with a finer tuning. All that we understand is a jewel, wrought about the fancy of time. All that we understand of the universe is the setting for each sight and the sound of the day. The child looks with gladness each year to be one year older, Should not this welcome pursue all of our years? The piling of the years is a richness like the piling of gold. Our years are coins with which we can purchase more wisely at the bazaars of each new season. Our love is more pliant and patient having been taught by time. The new year is one year older than the last. The Earth is more abounding in growth. The creatures have moved another step in their unfolding. Humankind has left us one more year of art for our contemplation. History is one year more resonant with lessons. The sunrises are one year more familiar and promising. The sunsets are one year less fearful, and the peace of the night is one year closer.

Kenneth L. Patton

The Bal Shem Tov once said:

The first time an event occurs in nature It is called a miracle;

Later it comes to seem natural And is taken for granted.

Let your prayer and your service

Be a miracle each day, Keeping you from taking for granted

That which is in fact so full of wonder.

Only such prayer performed from the heart With the enthusiasm of fresh wonder

Is acceptable, For only such prayer will open the eye

To the extraordinary Hidden in the heart of the ordinary.

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Listening comes hard to us We can sing and read and look Taste and smell and touch But listening comes hard to us. Other people’s joy and tragedy Enter our minds, But listening to the person behind the joy Letting in the person underneath the tragedy, That takes hard concentration, And strong will. But the New Year is to be listened for. The world looks the same, The people all around us look the same, But underneath the ordinary day that is today, Is a special quiet, which we cannot see. We have to listen for it As a New Year begins, We have come together to pray as a congregation; Yet each of us is strangely solitary. Each of us comes with special hopes and dreams; Each of us has personal worries and concerns. Each of us has a prayer no one else can utter; Each of us brings praise no one else can offer. Each of us feels a joy no one else can share; Each of us has regrets, which others cannot know. And so we pray: If we are weary, may we have strength, If we are discouraged, may we have hope. If we have forgotten how to pray, may we be reminded, If we have been careless of time, may we be forgiven. If our hearts have been chilled by indifference, May we be inspired with the glowing light of this holy night.

Sidney Greenberg (Adapted) After we have recited what is written we often have the feeling that in our hearts there linger some precious sentiments to which we have given no expression. These are our own personal yearnings, our most intimate places. At such a time we pray without words, as we do now in this moment.

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Please rise.

Avenu Malkenu UbFk©n Ubhct All Reader

UbFk©n Ubhct Avenu Malkenu God is the ineffable one that sustains the many.

UbFk©n Ubhct Avenu Malkenu May we fill this year with

blessing.

UbFk©n Ubhct Avenu Malkenu May we annul all evil, and rid the world of tyrants.

UbFk©n Ubhct Avenu Malkenu May we cleanse the world of

famine, violence, captivity and disease.

UbFk©n Ubhct Avenu Malkenu May we find forgiveness and

move beyond failing.

UbFk©n Ubhct Avenu Malkenu May we help bring healing to those in pain, succor to those in need.

UbFk©n Ubhct Avenu Malkenu May we make this world a

greener place where nature flourishes.

UbFk©n Ubhct Avenu Malkenu May we hasten the deliverance

of all people.

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UbFk©n Ubhct Avenu Malkenu May our deeds exhault our people Israel.

UbFk©n Ubhct Avenu Malkenu May our thoughts know wisdom.

UbFk©n Ubhct Avenu Malkenu May our feelings know clarity.

UbFk©n Ubhct Avenu Malkenu May our actions be tempered

with insight.

UbFk©n Ubhct Avenu Malkenu May we be inscribed in the Book of happiness.

UbFk©n Ubhct Avenu Malkenu May we be inscribed in the

Book of deliverance.

UbFk©n Ubhct Avenu Malkenu May we be inscribed in the Book of prosperity.

UbFk©n Ubhct Avenu Malkenu May we be inscribed in the

Book of merit.

UbFk©n Ubhct Avenu Malkenu May we be inscribed in the Book of forgiveness.

UbFk©n Ubhct Avenu Malkenu May this Rosh Hashanah be

one of truth and light, justice and honesty, joy, purpose and peace.

All sing:

'oh¦Gg©n UbC ih¥t hF 'Ub¯bg³u Ub¯B¨j !UbFk©n Ubhct /Ubgh¦JIv±u s¤x¤j²u v¨esm Ub¨Ng v¥Gg

Avenu Malkenu, chanaynu va’aneinu, kee-ein banu ma-asim. Asei eemanu tzedakah vachesed v’hoeshee’aynu. Please be seated.

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Kaddish Titkabal Kaddish for The Completion of Prayer

'V¥,Ug§rf trc h¦S tnkgC /tC©r V¥n§J J©S©e§,°h±u k©S³D§,°h /k¥tr§G°h ,hC kf§s h¯H©jcU iIfh¥nIhcU iIfh¯H©jC V¥,Ufk©n Qhk§n³h±u


vKg§,°h±u r¨S©v§,°h±u t¥¬³b§,°h±u o©nIr§,°h±u r©tP§,°h±u 'jC©T§J°h±u Q©rC§,°h t,f§rC kF¦n tKgk tKgk tUv Qh¦rC tJ§sªe§S V¥n§J kK©v§,°h±u :i¥nt Ur§n¦t±u 'tnkgC i¨rh¦n£t©S 't,n¡j®b±u t,jC§JªT 't,rh¦J±u

h¦S iIvUc£t o¨s¢e k¥tr§G°h ,hC kf§S iIv§,UgcU iIv§,Ikm kC©e§,¦T

:i¥nt Ur§n¦t±u t²H©n§Jc

Ur§n¦t±u 'k¥tr§G°h kF kg±u Ubhkg oh°H©j±u t²H©n§J i¦n tC©r tnk§J t¥v±h :i¥nt

'k¥tr§G°h kF kg±u Ubhkg oIk¨J v¤Gg³h tUv uh¨nIr§nC oIk¨J v¤G«g

:i¥nt Ur§n¦t±u kc¥, hc§JIh kF kg±u

Reader: Yitgadal veyitkadash shemey raba Be’alma divra chirutey veyamleech malchutey Bechayaychone uvyomaychone uvchahyay dechole beyt yisrael

Ba’agalah uvizman kariv ve’imru amen. All: Yehey shemey raba mevarach le-alam ulalmey almaya. Reader: Yitbarach veyishtabach veyitpa’ar veyitromam veyitnasey veyit-hadar v’yeet’ah’leh veyithahlal shemey dekudsha All: bereech hu Reader: le’ela le’ela meekol birchata veshirata tushbechata venechemata da-amiran be’alma ve’imru amen. Teetkabal ts’lote’hone oo’vah’oot’hone d’kal bate Yisrael kadam ahvoohone

dee sh’my’yah ve’imru amen. Yehay sh’lamah rahbah meen sh’may’yah v’chaim aleynu v’al kal Yisrael ve’imru amen. Oseh shalom bimromav hu ya’aseh shalom aleynu ve’al kol Yisrael ve’al kol yoshvey tavale ve’imru amen.

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Reader: Let God’s name be made great and holy in the world that was created as God willed. May God complete the holy realm in your own lifetime, in your days, and in the days of the house of Israel quickly and soon. And say: Amen All: May God’s great name be blessed forever and as long as the world endures. Reader: May it be blessed and praised and glorified and held in honor, viewed with awe, embellished and revered; and may the blessed name of holiness be hailed, though it be higher by far than all the blessings, songs, praises and consolations that we utter in this world. And say: Amen And may the prayer and supplication of the whole house of Israel be acceptable to their creator in the heavens. And say: Amen May Heaven grant a universal peace, and life for us, and for all Israel. And say: Amen May the one who creates harmony above make peace for us and for all Israel, and for all who dwell on earth. And say: Amen.

Dona Dona All sing: On a wagon bound for market There’s a calf with a mournful eye High above him there’s a swallow Winging swiftly through the sky

Chorus: How the winds are laughing They laugh with all their might Laugh and laugh the whole day through And half the summer’s nights Dona, Dona, Dona…

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“Stop complaining’” said the farmer; “Who told you a calf to be? Why don’t you have wings to fly with Like the swallow so proud and free?”


Calves are easily bound and slaughtered Never knowing the reason why. Those who love and treasure freedom Like the swallow must learn to fly


Reader: Before there was anything, there was God, a few angels, and a gigantic, spinning, swirling glob of rocks and water with no place to go. The angels said to God, "Why don't you clean up this mess?" So God took all the rocks out of the swirling glob, put them in one place and said, "I will call this place the universe. Some of the rocks will be planets, some will be stars, and some will be just rocks." Then God took all the water from the swirling glob and spread it around the universe saying, "Some of this water will be oceans, some will be clouds, and some will be just water.” Then the angels asked God, "Is the world finished?" God answered, "NOPE!" On some of the rocks God placed growing things -- and creeping things -- and things which only God knows what they are! And when God had done all this, the angels looked around the universe and said, "Well, it's neater but is it finished?" God answered, "NOPE!" God made a man and woman from some of the water and dust and said, "Look, I’ll give

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you the whole world, but you have to finish it." "Now you look!" they said. "We can't finish the world without your help -- so maybe -- we could be partners?" God warned them, "If we're going to be partners, sometimes you might get angry at me, and sometimes I might get angry with you, but even so, none of us can stop finishing the world -- that's the deal." And they all agreed to the deal. Then the angels asked God, "Is the world finished?" God smiled and answered, "I don't know. Go ask my partners." Teach Your Children

You who are on the road must have a code that you can live by. And so become yourself, because the past is just a good-bye. So teach the children well Their parents’ health did slowly go by And feed them on your dreams The one they fix, the one you'll know by. Don't you ever ask them why If they told you, you would cry So just look at them and sigh And know they love you. And you of tender years can't know the fears that your elders grow by, And so please help them with your youth; they seek the truth before they can die. Teach your parents well The children's hell will slowly go by And feed them on your dreams The one they fix, the one you'll know by Don't you ever ask them why, If they told you, you would cry So just look at them and sigh And know they love you.

Crosby, Stills, Nash, Young

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For our Congregation and our People

Reader: May the whole House of Israel, scattered over the earth, yet bound by a

common history and united by a common heritage of insight and hope, find the courage to build upon its diversity and affirm its creativity.

All: May all whose lives are made hard because they are Jews find the strength to

endure, and may we stand with them in their struggle to move from bondage to freedom, from darkness to light.

Reader: May each of us be blessed with wisdom; let health, peace and happiness reign

in our homes and in our hearts; let each of us commit ourselves to the other in a Covenant of Freedom.

All: Let us send healing thoughts and deeds of kindness to those in pain and anxiety; let us be their refuge in times of trouble, and aid them as they pass from weakness to strength, from suffering to consolation, from fear to courage.

adapted, CCAR

Ubhkg Aleynu Please rise. It is customary to bow at "v’anachnu korim.”

',h¦Jt¥rC rmIhk vKªs±D ,¥,k 'k«F©v iIs£tk ©jC©Jk Ubhkg ÙbfI,C g©y²b ok«ug h¯h©j±u ,¤n¡t ,©r«uT Ubk i©,²bªa

'oh¦sInU oh°u£j©T§J¦nU ohg§rIF Ub§j³b£t³u /tUv QUrC JIsË©v 'ohfk§N©v hfk©n 'Qk¤n h¯bpk

'.¤r¨t s¥x«h±u o°h©nJ v¤yIb tUv¤J 'kg©N¦n o°h©n C Irë±h c©JInU 'oh¦nIr§n h¥vc²dC IZg ,³bhf§JU

/sIg ih¥t Ubh¥vO¡t tUv :I,rI,C cU,FF 'I,kUz xp¤t UbFk©n ,¤n¡t

oh¦vO¡tv tUv ²h±h hF 'Wcck k¤t ,«c¥J£v³u oIH©v Tg©s²h±u :sIg ih¥t ',©j¨T¦n .¤r¨tv kg±u 'kg©N¦n oh©n C

tUv©v oIHC :.¤r¨tv kF kg Qk¤nk ²h±h v²h¨v±u :r©n¡t®b±u /s¨j¤t In§JU s¨j¤t ²h±h v®h§v°h

Ahlaynu l’shabay’och l’adone hakole, l’tate g’dulah l’yosare b’raysheet, sh’natan lanu torat emet v’chayay olam nahtah b’tochanu v’anachnu koreem oo’meesh’tah’chah’veem

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oo’modeem leafnay melech, malchay ha’malcheem, ha kahdoesh baruch hoo. Sheh-hoo noteh shamayim veyosade ahretz oomoshav y’karo b’shamayim me-mah-al oosh’cheenat uzo b’gavhay m’romeem hoo Elohaynu ain ode. Emet malchanu ehfehs zoolatoe K’ka’toov b’torahtoe v’ya’da’tah hayome v’ha’shay’voe’tah el l’vovehcha, key Adonay hoo ha’Eloheem bah’shamayim me’ma’al v’al ha’aretz me’tahchat ane ode, ane ode. V’ nehehmar, v’hawyaw Adoenoy l’melek ol kole ha’ahretz. B’yome hahoo, b’yome hahoo, yee-heh-yeah Ahdoenoy ehchad, oo’shmoe, oo’shmoe, oo’shmoe ehchad. It is up to us to offer praises to the Source of all, to declare the greatness of the author of creation, who gave to us teachings of truth and planted eternal life within us. And so, we bend the knee and bow, acknowledging the sovereign who rules above all those who rule, the blessed Holy One. 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 THE SUPREME ONE is God in the heavens above and on the earth below. There is no other God." And it is written: "THE EVERLASTING ONE will reign as sovereign over all the earth. On that day shall THE MANY NAMED be one, God's name be one!"

And then all that has divided us will merge And then compassion will be wedded to power And then softness will come to a world that is harsh and unkind And then both men and women will be gentle And then both women and men will be strong And then no person will be subject to another's will And then all will be rich and free and varied And then the greed of some will give way to the needs of many And then all will share equally in the Earth's abundance And then all will care for the sick and the weak and the old And then all will nourish the young And then all will cherish life's creatures And then all will live in harmony with each other and the Earth And then everywhere will be called Eden once again.

Judy Chicago

An Affirmation of Faith

Reader: What is Judaism: What ought a Jew to do? How to be a Jew? Why be a Jew?

All: I am a Jew because, born of Israel and having regained her, I wish her to

live after me, more living than in myself. Reader: I am a Jew because the faith of Israel requires of me no abdication of the

mind.

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All: I am a Jew because in every place where suffering is the Jew weeps. Reader: I am a Jew because at every time when despair cries out, the Jew hopes. All: I am a Jew because the word of Israel is the oldest and the newest. I am a

Jew because the promise of Israel is the universal promise. I am a Jew because for Israel, the world is not yet completed; people are completing it.

Mourner's Kaddish

Reader: Life and death alike are mysteries. We journey through a country dimly seen by the uncertain light of thought and feeling, and death is undiscovered territory, a land without report. Yet as we now remember our loved ones who have died, we look ahead with faith and hope. They have faded from sight but not from Mind, where nothing good can perish. In the Light of Eternity all beauty shines forever.

adapted, CCAR

Reader: The Kaddish is among the best known and most frequently recited Jewish prayers. It is recited during the eleven months of mourning and on the subsequent anniversaries of the death of a loved one.

The Kaddish was not originally intended as a prayer for mourners and does not include a syllable about death. It seems altogether silent about those thoughts that are likely to fill the mourner's mind and heart. And yet, the Kaddish makes several vital affirmations, which relate directly to the mourner. The Kaddish offers a reassurance of inner peace and serenity. The Kaddish challenges mourners to contribute their energies to the making of a better world. Reciting the Kaddish is a link with the past, a gracious way to honor the dead and ennoble the living. When We Remember Them

Reader: At the rising of the sun and at its going down

We remember them.

All: At the blowing of the wind and in the chill of winter We remember them.

Reader: At the opening of the buds and in the rebirth of spring We remember them.

All: At the blueness of the skies and in the warmth-of summer We remember them.

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Reader: At the rustling of the leaves and in the beauty of autumn We remember them.

All: At the beginning of the year and when it ends

We remember them. For they are now a part of us, As we remember them.

Reader: When we are weary and in need of strength We remember them.

All: When we are lost and sick at heart

We remember them.

Reader: When we have joy we crave to share We remember them.

All: When we have decisions that are difficult to make We remember them.

Reader: When we have achievements that are based on theirs We remember them.

All: As long as we live, they too will live For they are now a part of us, As we remember them.

Sylvia Kamens and Jack Reimer

Traditional Mourner's Kaddish

Qhk§n³h±u 'V¥,Ug§rf trc h¦S tnkgC /tC©r V¥n§J J©S©e§,°h±u k©S³D§,°h i©n±zcU tk²dgC k¥tr§G°h ,hC kf§s h¯H©jcU iIfh¥nIhcU iIfh¯H©jC V¥,Ufk©n :t²H©nkg h¥nkgkU okgk Q©rc§n tC©r V¥n§J t¥v±h :i¥nt Ur§n¦t±u ch¦r¨e

vKg§,°h±u r¨S©v§,°h±u t¥¬³b§,°h±u o©nIr§,°h±u r©tP§,°h±u 'jC©T§J°h±u Q©rC§,°h t,f§rC kF¦n tKgk tKgk tUv Qh¦rC tJ§sªe§S V¥n§J kK©v§,°h±u

t¥v±h :i¥nt Ur§n¦t±u 'tnkgC i¨rh¦n£t©S 't,n¡j®b±u t,jC§JªT 't¨,rh¦J±u :i¥nt Ur§n¦t±u 'k¥tr§G°h kF kg±u Ubhkg oh°H©j±u t²H©n§J i¦n tC©r tnk§J

Ubhkg oIk¨J v¤Gg³h tUv uh¨nIr§nC oIk¨J v¤G«g :i¥nt Ur§n¦t±u kc¥, hc§JIh kF kg±u 'k¥tr§G°h kF kg±u

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Reader: Yitgadal veyitkadash shemey raba Be’alma divra chirutey veyamleech malchutey Bechayaychone oovyomaychone uvchahyay dechole beyt yisrael

Ba’agalah oovizman kariv ve’imru amen. All: Yehey shemey raba mevarach le’alam oolalmey almaya. Reader: Yitbarach veyishtabach veyitpa’ar veyitromam veyitnasey veyit’hadar veyitahel veyithahlal shemey dekudsha All: bereech hu Reader: le’ela le’ela meekol birchata veshirata tushbechata venechemata da’amiran

be’alma ve’imru amen. Yehay sh’lamah rahbah meen sh’may’yah v’chaim aleynu v’al kal Yisrael ve’imru amen.

All: Oseh shalom bimromav hu ya’aseh shalom aleynu ve’al kol Yisrael ve’al kol yoshvey tavale ve’imru amen.

Yigdal k©S±d°h Great Is

'jC©T§J°h±u h©j oh¦vO¡t k©S±d°h :I,Uthm§n k¤t ,g ih¥t±u tm§n°b

'IsUj°hF sh¦j²h ih¥t±u s¨j¤t :I,US§j©tk ;Ix ih¥t o³d±u 'okg®b ';UD Ibh¥t±u ;UD©v ,Un§s Ik ih¥t

:I, ªs§e uhk¥t QIrg³b tO 't¨rc°b r¤J£t rcS kfk iIn§s©e :I,h¦Jt¥rk ,h¦Jt¥r ih¥t±u iIJt¦r

rmIb kfk 'okIg iIs£t IB¦v :I,Ufk©nU I,Kªs±d v¤rIh

'Ib¨,±b I,tUc±b gp¤J :IT§r©tp¦,±u I,KUd§x h¥J±b©t k¤t 'sIg v¤a«nF k¥tr§G°hC o¨e tO

:I,²bUn§T ,¤t yhC©nU thc²b 'INgk i©,²b ,¤n¡t ,©rIT

:I,hC i©n¡t®b Ithc±b s³h kg 'k¥t 'Ikgp¦nF s¤x¤j tO

:I,g§J¦rF g¨r g¨Jrk i¥,Ib 'Ub¥jh¦J§n ih¦n²h©v .¥ek jk§J°h

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:I,gUJ±h .¥e hF©j§n ,ISpk 'IS§x©j cIrC k¥t v®H£j±h oh¦,¥n :I,K¦v§T o¥J sg h¥sg QUrC

Yigdal Eloheem chai, vyeeshtabach, neemsa v’ane ate el m’see’oo’toe Echad v’ane yakeed c’yee’choo’doe n’elam v’gam ane sofe l’achdootoe Ane low d’moot ha’goof v’anoe goof lo n’ah’reech alov k’doo’sha’toe Kadmone l’chal davar asher neevrah reshone v’ane raysheet l’raysheetoe Heno adone olam v’chol no’tsar yoreh g’doo’la’toe oo’mal’choo’toe Shefay n’voo’ah’toe n’tahno el anshay s’goo’lah’toe v’teef’ar’toe Lo kam b’yisrael k’Mosheh ode na’vee oo’ma’beet et t’moo’nah’toe Torat emet natan l’amo ale al yad n’vee’oh neh’eh’moon bato Lo Ya’cha’leaf ha’ale v’lo yameer datoe l’olamim l’zoolatoe Sehfah v’yo’day’ah s’tah’raynu mabeet l’sofe davar b’kadmahtoe Gomale l’eesh chesed k’meef’ah’lo yetane l’ra’shah rah k’reesh’ah‘toe Yeeshlach l’katze yameen g’oo’la’toe leefdote m’cha’kay katze y’shoe’ah’toe Chaim m’chal’kale ale b’rove chasdo baruch aday odd shame t’hilah’toe Great is the living God, to whom we give our praise, who is, and whose great being is timeless, without days, the One, to whom in oneness no one can compare, invisible, in unity unbounded, everywhere, Who has no body's form, has no material dress, nor can we find the likeness of God's awesome holiness, more ancient than all things brought forth in creation, the first of everything that is, Beginning unbegun! Behold the Supreme Being, whose universal power, whose greatness and whose rule all creatures shall declare, whose flow of prophecy was granted to a few, the treasured ones who stood amid God's splendor ever new. In Israel none arose as prophet like Mosheh, a prophet who would come to see the "image" in the sneh. Torah of truth God gave the people Israel, by truest prophet's hand that in God's house would dwell. And God will never let the Torah pass away, its doctrine will not change, but through all change will stay. God sees and knows all things, and even what we hide, can look upon how things begin the end of things to find. Rewarding acts of love When love for love we’ll find And paying to all wickedness a recompense in kind God shall deliver all, upon the end of time, Redeeming all who wait for God, who for salvation pine. God wakes all beings to life, abundant love shall reign, Blessed evermore, The glory of God’s name.

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All sing:

Come let us turn, return and be turned Come let us turn, return and be turned Come let us turn, return and be turned to the One

vcªJ²b±u Wk¥t Ubc°h§J©©v Hashiveynu Elecha v’nashuva

The Promise of This Day

Look to this day, For it is life,

The very life of life. In its brief course lie all

The realities and verities of existence, The bliss of growth,

The splendor of action, The glory of power

For yesterday is but a dream, And tomorrow is only a vision.

But today, well lived, Makes every yesterday a dream of happiness

And every tomorrow a vision of hope. Look well, therefore, to this day.

Sanskrit Proverb

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Kiddush

/ip²D©v h¦rP t¥rIC 'okIg¨v Qk¤n Ubh¥vO¡t ²h±h v¨T©t QUrC Baruch atah Adonay Eloehenu melech ha’olam, boree p’ray ha’ga’fen. Blessed is the Source of Life, the Fountain of Being by whose power fruit comes forth from the vine. Blessed is the Ineffable One of Being, who sustains and unites all life. Following the Way of Torah, we have taken upon ourselves the task of redemption. Following the Way of Torah we have taken upon ourselves the mitzvote that hallow all life. Following the Way of Torah, we receive this (Shabbat and this) Yom Ha Zikaron, this Day of Remembrance when we gather to hear our shofar and to awaken ourselves from slumber. We have chosen Torah, we have consecrated ourselves to Truth, we have pledged our lives to traditions that open the heart to Compassion and the mind to Reality. Blessed is the Way of Torah that hallows (the Sabbath), the House of Israel and the Day of Remembrance. Reader: He doesn't know the world at all

Who stays in his nest and doesn't go out He doesn't know what birds know best Nor what I want to sing about,

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That the world is full of loveliness. When dewdrops sparkle in the grass And earth's a flood with morning light, A blackbird sings upon a bush To greet the dawning after night, Then I know how fine it is to live.

Hey, try to open up your heart To beauty go to the woods someday And weave a wreath of memory there Then if the tears obscure your way, You'll know how wonderful it is To be alive.

This poem, written by a child in a concentration camp is one of the poems from the collection "I Never Saw Another Butterfly."

Un¥,j¥,±u Uc¥,F¦T vcIy v²b¨Jk

L’shanah tovah teekatayvu v’taychataymoo May a good year be written and sealed for you!

25 Reconstructionist Statements About Judaism and the Jewish People

1. Judaism is more than a religion; it is an entire civilization. 2. The heart of the Jewish civilization is its religion. 3. All civilizations evolve, including Judaism. 4. Every generation reconstructs Judaism for its own age. 5. We live in two civilizations, Jewish and American, which contribute to our

religious lives. 6. Being Jewish is more belonging than believing. 7. American civilization teaches us democracy, autonomy, egalitarianism and

pluralism. 8. The insights and values of Judaism should be brought to bear upon the social

issues confronting America. 9. The “chosen people” is a statement of vocation, not privilege. 10. Israel is historically the center of Jewish civilization. 11. Other centers of Jewish civilization can and should coexist with the Jewish state.

About God

12. God is the source that inspires all the good in the world. 13. God works through natural law and moral law. 14. God works through us, not upon us. 15. God is a universal force, but not all-pervading or all-powerful. 16. God dwells where we let God in.

About Torah and Halachah

17. The Torah is humanly written. 18. The Torah may, in part, be inspired by God. 19. God did not reveal the Torah, the Torah revealed God. 20. The past has a voice, not a veto. 21. We must struggle to hear the voice of our ancestors, but likewise we must

struggle to hear our own voice. 22. Jewish ritual connects us to the Jewish people: past, present and future. 23. There should exist a presumption in favor of tradition. 24. When Halachah and conscience conflict, a synthesis that relies on reason

informed by Jewish values should be sought. 25. Jewish prayer cannot change nature, but can give us a glimpse of our higher

selves. Temple Beth Or (Miami, FL)

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Reader: "In the seventh month, in the first day of the month, shall be a solemn rest unto you, a memorial proclaimed with the blast of horns, a holy convocation."

Leviticus, Chap.23, Verse 24 Reader: This day of days has many names: We call it Rosh Hashanah All: Beginning of the Year. Reader: We call it Yom Hadin All: Day of Judgment. Reader: We call it Yom Hazikaron All: Day of Remembrance.

Reader: Good days and bad, glad ones and sad-we remember them all. We

remember the wrongs we did, the promises we kept.

Now, as the new year begins, we promise to remember what we learned in the old year; to remember and to do what the Torah has taught us:

All: "You shall love your neighbor as yourself." Reader: "What is hateful to you, do not do to anyone else." All: "Do what is right, love kindness; walk humbly with your God." Reader: Many are the gifts of God. All: This year we shall remember them. Today we concern ourselves with teshuvah, turning: Turning from ignorance to truth, from darkness to light, from evil to good, from conceit to compassion, from self to Life. Turning is the key to survival. The seasons, the planets, the galaxies all maintain their existence through turning. Our turning, too, is in the natural order of things, holding the key to our survival by returning us to holiness. Rami M. Shapiro

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r©j© ©v ,If§rC Birchote Hashakar Morning Blessings

h°b£t³u /k¥tr§§G°h Wh¤,«ubF§J¦n 'ceg³h Whkv«t Uc«Y v©n

kfh¥v k¤t v®u£j©T§J§¤t 'W¤,hc tIc¨t W§S§x©j crC oIe§nU 'W¤,hC iIg§n h¦Tc©v¨t ²h±h /W¤,t§r°hC W§J§§s¨e vf§rc¤t 'vg¨rf¤t±u v®u£j©T§J¤t h°b£t³u /W¤sIcF iF§J¦n

oh¦vO¡t 'iIm¨r ,g '²h±h Wk h¦,Kp§, 'h°b£t³u /h¦G«g ²h±h h¯bpk /Wg§J°h ,¤n¡tC h°b¯bg 'W¤S§x©j crC

Ma toe-vu o’ha lecha ya’ah’cove mishk’notehchah yisrael. V’ani b’rove kasd’cha, eshtahchahveh el hay’chol kadsh’cha b’year’ah’teh’cha Adonay ahavtee m’one bay’techa, u’makome meeshkan k’vodecha. V’ani eshtahchahveh v’echrah’ah ev’r’cha leafnay Adonay oh’see v’ani t’fee’lah’tee lecha Adonay ate rahsone eloheem b’rove chasdecha, ah’nee’nee b’emet yeesh’eh’cha.

How lovely are your tents, O Ya'akov, how fine your encampments, Yisrael!

And as for me, drawn by your love,

I come into your house.

I lay me down in a humble surrender, before your holy shrine in awe.

GREAT ONE, how I love your house's site,

adore your Glory's dwelling place.

And as for me, I fall in prayer, my body I bend down,

I greet, I bless, I bend the knee,

before THE ONE who fashions me.

And as for me, my prayer is for you, GENTLE ONE, may it be for you a time of desire,

O God, in the abundance of your love, respond to me in truth with your help.

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/th¦v v¨rIv§y hC T©,²B¤J v¨nJ±b 'h©vO¡t

Elohi neshamah sheh’nah’tah’tah bee t’horah hee.

God, the soul you have given me is pure.

'v²bhc h°uf¤¬k i©,²b r¤J£t oh¦nk«ug¨v h¥j Ubh¥vO¡t ²h±h v¨T©t QUrC

:vk±hk ihcU oIh ihC ih¦jc©vk

Baruch atah Adonay Elohenu chay ha’olamim ashare natan lah’sech’vee venah l’havkeen bane yome u’vane lielah.

Blessed are you, THE PROVIDENT, our God, life of all the worlds who gives the bird of

dawn discernment to tell day from night.

:o°h¨N©v kg .¤r¨tv g©eIr oh¦nk«ug¨v h¥j Ubh¥vO¡t ²h±h v¨T©t QUrC

Baruch atah Adonay Elohenu chay ha’olamim ro’kah ha’aretz ol ha’mayim.

Blessed are you, THE FASHIONER, our God, life of all the worlds who stretches forth the Earth upon the waters.

:oh¦r±ug ©j¥eIP oh¦nk«ug¨v h¥j Ubh¥vO¡t ²h±h v¨T©t QUrC

Baruch atah Adonay Elohenu chay ha’olamim po’kay’ach eevreem.

Blessed are you, THE LAMP, our God, life of all the worlds, who makes the blind to see.

:oh¦nªrg JhCk©n oh¦nk«ug¨v h¥j Ubh¥vO¡t ²h±h v¨T©t QUrC

Baruch atah Adonay Elohenu chay ha’olamim malbeesh ah’roo’meem.

Blessed are you, THE COMPASSIONATE, our God, life of all the worlds, who clothes

the naked.

:oh¦rUx£t rh¦T©n oh¦nk«ug¨v h¥j Ubh¥vO¡t ²h±h v¨T©t QUrC

Baruch atah Adonay Elohenu chay ha’olamim mah’tear ah’soo’reem.

Blessed are you, REDEEMING ONE, our God, life of all the worlds, who makes the captive free.

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:ohpUpF ;¥eIz oh¦nk«ug¨v h¥j Ubh¥vO¡t ²h±h v¨T©t QUrC

Baruch atah Adonay Elohenu chay ha’olamim zokafe k’foo’feem.

Blessed are you, THE HELPING HAND, our God, life of all the worlds, who raises up the humble.

:rc²d h¥sgm¦n ihf¥N©v oh¦nk«ug¨v h¥j Ubh¥vO¡t ²h±h v¨T©t QUrC

Baruch atah Adonay Elohenu chay ha’olamim ha’may’cheen meetz’ah’day gahver.

Blessed are you, THE WAY, our God, life of all the worlds, who makes firm a person's

steps.

:hF§rm kF hK v¨Gg¤J oh¦nk«ug¨v h¥j Ubh¥vO¡t ²h±h v¨T©t QUrC

Baruch atah Adonay Elohenu chay ha’olamim sheh’ah’sah lee kole tzar’kee.

Blessed are you, THE GENEROUS, our God, life of all the worlds, who acts for all my needs.

:v¨rUc±dC k¥tr§J°h r¯zIt oh¦nk«ug¨v h¥j Ubh¥vO¡t ²h±h v¨T©t QUrC

Baruch atah Adonay Elohenu chay ha’olamim ohzare Yisrael beeg’voo’rah.

Blessed are you, THE MIGHTY ONE, our God, life of all the worlds, who girds Israel

with strength.

:v¨r¨tp¦,C k¥tr§G°h r¥yIg oh¦nk«ug¨v h¥j Ubh¥vO¡t ²h±h v¨T©t QUrC

Baruch atah Adonay Elohenu chay ha’olamim ohtare Yisrael b’teef’ah’rah.

Blessed are you, THE BEAUTIFUL, our God, life of all the worlds, who crowns Israel with splendor.

:«unkmc h°b©Gg¤J oh¦nk«ug¨v h¥j Ubh¥vO¡t ²h±h v¨T©t QUrC

Baruch atah Adonay Elohenu chay ha’olamim sheh’ah’sa’nee b’tsalmo.

Blessed are you, THE IMAGELESS, our God, life of all the worlds, who made me in

your image.

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:«ih¦r«uj ,c/ic h°b©Gg¤J oh¦nk«ug¨v h¥j Ubh¥vO¡t ²h±h v¨T©t QUrC

Baruch atah Adonay Elohenu chay ha’olamim sheh’ah’sani ben/bat choreen.

Blessed are you, THE FREE, our God, life of all the worlds, who made me free.

:k¥tr§G°h h°b©Gg¤J oh¦nk«ug¨v h¥j Ubh¥vO¡t ²h±h v¨T©t QUrC

Baruch atah Adonay Elohenu chay ha’olamim sheh’ah’sani Yisrael.

Blessed are you, THE ANCIENT ONE, our God, life of all the worlds, who made me of the people Israel.

:©j«F ;g²Hk i¥,IB©v oh¦nk«ug¨v h¥j Ubh¥vO¡t ²h±h v¨T©t QUrC

Baruch atah Adonay Elohenu chay ha’olamim hanotane l’yah’afe co’ach.

Blessed are you, RENEWING ONE, our God, life of all the worlds, who gives strength to the weary.

Blessed are you, THE ARCHITECT, our God, the sovereign of all worlds, who shaped the human being with wisdom, making for us all the openings and vessels of the body. It is revealed and known before your Throne of Glory that if one of these passageways be open when it should be closed, or blocked up when it should be free, one could not stay alive or stand before you. Blessed are you, MIRACULOUS, the wondrous healer of all flesh.

Think that the letters of prayer are the garments of God.

What a joy to be making a garment for the greatest of kings! Enter into every letter with all your strength.

God dwells within each letter; as you enter it, you become one with God.

Tzwa'at Riyash 13 a The purpose of all prayer is to uplift the words, to return them to their source above. The world was created by the downward flow of letters: Our task is to form those letters into words and take them back to God. If you come to know this dual process, your prayer may be joined to the constant flow of Creation word to word, voice to voice, breath to breath, thought to thought.

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The words fly upward and come before God. As God turns to look at the ascending word, life flows through all the worlds and prayer receives its answer. All this happens in an instant and all this happens continually; Time has no meaning in the sight of God. The divine spring is ever-flowing; make yourself into a channel to receive the waters from above.

Likofim Yekarim 10a

See your prayer as arousing the letters through which heaven and Earth and all living things were created.

The letters are the life of all; when you pray through them, all Creation joins with you in prayer.

All that is around you can be uplifted; even the song of a passing bird may enter into such a prayer.

Darchei Tzedak 6b

Put all your strength into the words, proceeding from letter to letter with such concentration that you lose awareness of your bodily self.

It will then seem that the letters themselves are flowing into one another.

This uniting of the letters is one's greatest joy. If joy is felt as two human bodies come together,

how much greater must be the joy of this union in spirit!

Kefer Shem-Tov72b

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When you focus all your thought on the power of the words, you may begin to see the sparks of light that shine within them.

The sacred letters are the chambers into which God pours His flowing light.

The lights within each letter, as they touch, ignite one another,

and new lights are born.

It is of this the Psalmist says: "Light is sown for the righteous, and joy for the upright in heart."

Kefer Shem-Tov 47b Do not think that the words of prayer

as you say them go up to God.

It is not the words themselves that ascend; it is rather the burning desire of your heart that rises like smoke toward heaven.

If your prayer consists only of words and letters, and does not contain your heart's desire – how can it rise up to God?

Or Ha Meir 3:16c Know that each word of prayer is a complete self. If all of your strength is not in it,

it is born incomplete, like one lacking a limb.

Likutim Yekarim 2a

Reader: How good it is for brothers/sisters to dwell together: Together we greet a new year; a new time; a new season. To everything there is a season ... and, for the Jew, this is the season for examination and evaluation of one's self, the season for inner searching. "Every Jew," wrote philosopher Leo Baeck, "has been called to testify through his conduct of life, to show the meaning of his religion. He must so live and act that all will see what he is and what his faith is, what it can do to educate and elevate people..."

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"Now is the Time for Turning" Reader: To everything there is a season, and there is an appointed time for every

purpose under heaven. All: Now is the time for turning. Reader: The leaves are beginning to turn from green to red and orange. All: The birds are beginning to turn and are heading once more towards the

south. Reader: The animals are beginning to turn to storing their food for the winter. All: For leaves, birds, and animals,

turning comes instinctively. But for us, turning does not come so easily. It takes an act of will for us to make a turn.

Reader: It means remembering.

It means breaking old habits It means admitting that we have been wrong: and this is never easy. It means losing face: it means starting all over again; and this is always painful. It means saying, "I am sorry.”

It means recognizing that we have the ability to change; and this is always embarrassing.

All: These things are terribly hard to do.

But unless we turn, we will be trapped forever in yesterday's ways.

Reader: Let us help each other turn

All: from callousness to sensitivity, from hostility to love, from pettiness to purpose, from envy to contentment, from carelessness to discipline, from fear to faith.

Reader: Let us revive our lives, as we hoped it would be from the beginning.

Let us turn toward each other, for in isolation there is no life.

Adapted from New Prayers for the High Holy Days and edited by Jack Reimer

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It is good to give thanks Why? Does God need our praise? No. We do. To awaken to Wonder To holiness To God It is good to give thanks For through thanksgiving comes awakening. Rami M. Shapiro

IZg gh¦e§rC UvUkk©v 'IJ§s¨eC k¥t Ukk©v 'V²hUkk©v :Ik§s´D c«rF UvUkk©v 'uh¨,«rUc±dC UvUkk©v

:rIBf±u kcbC UvUkk©v 'rpIJ g©e¥,C UvUkk©v :c²dg±u oh°B¦nC UvUkk©v 'kIj¨nU ;«,C UvUkk©v

:vgUr§, hkmkmC UvUkk©v 'g©nJ hkmkmC UvUkk©v /V²hUkk©v V²h kK©v§T v¨nJ±B©v k«F /V²hUkk©v V²h kK©v§T v¨nJ±B©v k«F

Halleluyah halelu el bekodsho. Halleluhu beerkey’ah oozoe Halleluhu beeg’voo’roe’tov Halleluhu k’rove goud’loe Halleluhu betay’kah shofar Halleluhu b’nayvale v’chey’noor Halleluhu b’tofe oo’mah’chole Halleluhu b’mean’neem v’oo’gahv Halleluhu b’tseal’tsah’lay shah’mah Halleluhu b’tseal’tsah’lay t’roo’ah Kole ha’neshamah t’hallel yah Halleluyah. Kole ha’neshamah t’hallel yah Halleluyah.

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Hallelu/Yah! Call out to Yah in Heaven's holy place! Boom out to Yah across the firmament! Shout out for Yah, for all God's mighty deeds! Cry out for Yah, as loud as God is great! Blast out for Yah with piercing shofar note! Pluck out for Yah with lute and violin! Throb out for Yah with drum and writhing dance! Sing out for Yah with strings and husky flute! Ring out for Yah with cymbals that resound! Clang out for Yah with cymbals that rebound! Let every living thing Yah's praises sing, Hallelu/Yah! Let every living thing Yah's praises sing, Hallelu/Yah!

The Art of Living Reader: The art of living successfully consists of being able to hold two

opposite ideas in tension at the same time: First, to make long-term plans as if we were going to live forever; and Second, to conduct ourselves daily as if we were going to die tomorrow.

All: Fear not that thy life shall come to an end, but rather fear that

it shall never have a beginning. Reader: Short is the little that remains to thee of life.

Live on as a mountain ! All: A long life may not be good enough but a good life is long enough.

Reader: We must make up for the threatened brevity of life by heightening the

intensity of life. All: The waste of life lies in the love we have not given, the powers we have

not used, the selfish prudence which will risk nothing, and which, shirking pain, misses happiness as well.

Reader: Every one of us is given the gift of life, and what a strange gift

it is. If it is preserved jealously and selfishly it impoverishes and saddens, but if it is spent for others it enriches and beautifies.

All: Life is not a having and a getting, but a being and a becoming.

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Reader: Life's greatest achievement is the continual remaking of yourself so that at last you know how to live.

All: Life is action and passion. It is expected that people share in the action and

passion of their time under penalty of being judged not to have lived:

Reader: To live well we must haves a faith fit to live by, a self fit to live with, and a

work fit to live for. All: Be such a person, and live such a life, that if everyone were such as you,

and every life a life like yours, this Earth would be God's Paradise Reader: If I am not for myself, who will be for me? Yet if I am for myself alone, what

am I? And if not now, when? All: Life is no brief candle for me. It is a sort of splendid torch, which I got hold of

for a moment, and I want to make it burn as brightly as possible before turning it over to future generations.

Understand the words of Hillel as a guide for entry into the New Year:

"If I am not for myself, who is for me?" This may refer to tikun haneshamah/repair of the soul. If I do not engage in the deeply personal work of inward turning (teshuvah), no one else can do it for me. “And when I am only for myself, what am I?" This may refer to tikun ha'olam/repair of the world. If each of us is only self-focused, then ultimately what are we? What makes us human is our relationship to others; what make us human is our "response-ability" our understanding of responsibility-to ourselves and to the world. “And if not now, when?" What better time than at the birth of a New Year to begin the journey toward self-repair (tikun haneshamah) and world-repair (tikun ha’olam).

Leila Gal Berner Reader: The season of Rosh Hashanah is a time to remember - Yom Ha Zikarone

- Day of Remembrance. Remembrance that is filled with nostalgia, remembrance that is filled with warmth, remembrance that is filled with pain. Rosh Hashanah is a time to remember.

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The congregation rises and faces the ark. It is customary to bow. The reader chants the first line, and the congregation responds with the second.


Barchu et Adonay ha’m’vorach.

Blessed is THE INFINITE, the blessed One!


Baruch Adonay Ha’m’vorach l’olam va’ed. Blessed is THE INFINITE, the blessed One, now and forever!

White butterflies, with single black fingerpaint eyes on their wings

dart and settle, eddy and mate over the green tangle of vines in Labor Day morning steam.

The year grinds into ripeness

and rot, grapes darkening, pears yellowing, the first

Virginia creeper twining crimson, the grasses, dry straw to burn.

The New Year rises, beckoning

across the umbrellas on the sand. I begin to reconsider my life.

What is the yield of my impatience? What is the fruit of my resolve? I turn from frantic white dance over the jungle of productivity

and slowly a niggun slides cold water down my throat. I rest on a leaf spotted red.

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Now is the time to let the mind search backwards like the raven

loosed to see what can feed us. Now, the time to cast the mind forward

to chart an aerial map of the months. The New Year is a great door

that stands across the evening and Yom Kippur is the second door.

Between them are song and silence, stone and clay pot to be filled from within myself.

I will find there both ripeness and rot,

What I have done and undone, What I must let go with the waning days

and what I must take in. With the last tomatoes,

we harvest the fruit of our lives.

Marge Piercy

vC©r vc£v©t Ahavah Rabah Great Love

vkIs±d vk§n¤j 'Ubh¥vO¡t ²h±h 'Ub¨Tc©v£t vC©r vc£v©t 'Wc Uj§yC¤J Ubh¥,Ic£t rUcgC 'UbFk©n Ubhct /Ubhkg Tk©nj v¨r¥,h°u 'i¨n£j©r¨v c¨tv 'Ubhct /Ub¥s§Nk§,U Ub¯B¨j§T iF 'oh°H©j h¥Eªj o¥s§Nk§T³u

'g«n§Jk 'khF§G©vkU ihcvk UbCkC i¥,±u 'Ubhkg o¥j©r 'o¥j©r§n©v sUnk©, h¥rc¦S kF ,¤t o¯H©ekU ,IGgk±u r«n§Jk 's¥NkkU s«nkk

/vc£v©tC W¤,rIT

Ahavah rabah ahavtanu Adonay Elohenu chemlah g’doolah veetayrah chamaltah aleynu. Avenu malkanu b’avoor avotaynu shehbotchu v’chah vot’lom’dame chukay chaim kane t’cha’nay’nu oot’lom’daynu avenu ha’av ha’rach’ahmon homrah’chame, rah’chame aleynu v’tane b’leebanu l’hahveen ool’hos’keel leeshmo’ah leelmode ool’lah’made leeshmore v’lah’ah’sote ool’ka’yame et kole deevray tolmood torah’teh’chah b’ahavah. With an abounding love, you love us, NURTURER, our God; with great compassion do you care for us. Our source, our sovereign, just as our ancestors placed their trust in you, and you imparted to them laws of life, so be gracious to us, too, and teach us. Our fount, our loving parent, caring one, be merciful with us, and place into our hearts ability to understand, to see, to hear, to learn, to teach, to keep, to do, and to uphold with love all that we study of your Torah.

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Ubcck s¥j³h±u 'Wh¤,Im¦nC UbCk eC©s±u 'W¤,rI,C Ubh¯bhg r¥tv±u

:sg²u okIgk JIcb tO±u 'W¤n§J ,¤t v¨t§r°hkU vc£v©tk :W¤,gUJhC v¨j§n§G°b±u vkh°d²b 'Ub§j¨yC trIB©v±u kIs²D©v W§J§s¨e o¥Jc hF 'Ubm§r©tk ,UH¦n§nIe UbfkI,±u '.¤r¨tv ,Ip±bF gC§r©t¥n oIk¨Jk Ub¥thc£v³u :,¤n¡tC vk¤¤x kIs²D©v W§n¦Jk Ub¨Tc©r¥e±u 'v¨Tt ,IgUJ±h kgIP k¥t hF :k¥tr§G°h INg c¥v«ut ²h±h v¨T©t QUrC /vc£v©tC W§s¤j³hk±U Wk ,IsIvk

V’hah’are ay’naynu b’torah’teh’cha v’dahbake leebanu b’meetzvotehcha v’yahchade l’vahvaynu l’ahavah ool’year’ah et sh’meh’chah v’low nayvoshe l’olam vah’ed, Kee v’shame kod’sheh’ka ha’gah’dole v’hah’norah bahtochnu nahgeelah v’nees’ma’chah bee’shoe’ah’teh’cha Vie’hi’vee’anu l’shalom may’ar’bah konfote ha’aretz v’toe’lee’chaynu kome’mee’yoot l’ar’tsanu kee ale poe’ale y’shoe’ote atah v’kya’rov’tanu l’sheemchah ha’gah’dole selah b’emet. L’hodote l’kah ool’yah’ched’cha b’ahavah. Baruch atah Adonay ohave amo Yisrael. Enlighten us with your Torah; cause our hearts to cling to your mitzvote. Make our hearts one, to love your name and be in awe of it. Keep us from shame today and always, for we have trusted in your holy, great and awesome name. May we be glad, rejoicing in your saving power, and may you reunite our people from all corners of the Earth, leading us proudly independent to our land. For you are the redeeming God and have brought us near to your great name, to offer thanks to you, and lovingly declare your unity. Blessed are you, ABUNDANT ONE, who lovingly cares for your people Israel. Nature is God's niggun, a wordless melody of unfolding Life. To awaken to God we must hear the niggun. To awaken to God we must listen in deep silence. Silence arises when thinking ceases. If we would know God we must quiet the mind, cease the chatter that passes for knowledge when in fact it only flatters the foolish. We cannot live without words but let us not imagine that words are sufficient. As a symphony needs rest to lift music out of noise, so we need Silence to lift Truth out of words. Rami M. Shapiro

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Story

One of the Just Men came to Sodom, determined to save its inhabitants from sin and punishment. Night and day he walked the streets and markets preaching against greed and theft, falsehood and indifference. In the beginning, people listened and smiled ironically. Then they stopped listening; he no longer even amused them. The killers went on killing; the wise kept silent as if there were no Just Man in their midst. One day a child, moved by compassion for the unfortunate preacher, approached him with these words: "Poor stranger. You shout, you expend yourself body and soul; don't you see that it is hopeless?" "Yes. I see." answered the Just Man. "Then why do you go on?" "I'll tell you why. In the beginning, I thought I could change humankind. Today. I know I cannot. If I still shout today, if I still scream, it is to prevent humankind from ultimately changing me."

Elie Wiesel

Reader: Rosh Hashanah is a time for many things. It is a time to reaffirm the unity of the Jewish people; to re-assert that though we are scattered throughout the world, we feel each other's joy, and we feel each other's pain; for we remain one people.

All: As we search the past, we find strength in our common bonds. As we face the future we hear the affirmation of unity in our ancient creed.

g©n§J Shema :s¨j¤t ²h±h 'Ubh¥vO¡t ²h±h 'k¥tr§G°h g©n§J

Shema yisra’el Adonay Eloheynu Adonay echad.

/sg²u okIgk I,Ufk©n sIcF o¥J QUrC

Barook shame kevode malchuto le’olam va’ed.

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/W¤s«t§n-kfcU 'W§Jp³b-kfcU 'Wcck-kfC 'Wh¤vO¡t ²h±h ,¥t Tc©v¨t±u :Wcck-kg 'oIH©v W±Um§n hf«b¨t r¤J£t 'vK¥tv oh¦rc§S©v Uh¨v±u

Q¤r¤Sc W§TfkcU 'W¤,hcC W§Tc¦JC oC T§rC¦s±u 'Wh®bck o¨T±b³B¦J±u ,«p¨y«yk Uh¨v±u 'W¤s²h-kg ,Itk o¨T§r©J§eu /W¤nUecU 'WCfJcU

:Wh¤rg§JcU W¤,hC ,«z´z§n kg o¨Tc©,fU 'Wh®bhg ihC Ve’ahavta et Adonay Elohecha bechole levovcha uvechole nafshecha uvechole me’odecha. Veha’yu hadevarim ha’eleh asher anochi metzavecha hayome al levahvehcha. Vishinamtam levanecha vedibarta bam beshivtecha beveytecha evelechtecha vaderech uveshochbecha oov’kumecha. Oo’keshartam le’ot al yadecha vehayu letotafote beyn eynehcha oo’ch’tav’tam al mezuzot beytecha uvisharecha. Listen Israel: THE ETERNAL is our GOD, THE ETERNAL ONE alone! Blessed be the name and glory of God’s realm, forever!

You shall love Adonay your God, 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 may discover Torah within you. Make your life into a voice of God, both in your stillness and in your movement. Renew these words each morning and each evening in devotion. Bind them in tefillin on your arm and head as symbols of acts and thoughts consecrated to Me. Write them on parchments at the entrance to your home, as a sign that all people may discover Me as they enter your home and your life.

Burt Jacobson (adapted) :o¤vk£t T§r©nt±u k¥tr§G°h h¯bC-k¤t rC©S :r«ntK v¤J«n-k¤t ²h±h r¤nt«H³u ,mhm-kg Ub§,²b±u 'o¨,«r«sk o¤vh¥s±dc hp±bF-kg ,mhm o¤vk UGg±u o¤T§rf±zU I,«t o¤,h¦t§rU ',mhmk ofk v²h¨v±u /,kf§T kh¦,P ;²bF©v

ofcck h¥r£j©t UrU,, tO±u 'o¨,«t o¤,h¦Gg³u '²h±h ,Im¦n-kF-,¤t UrF±z¦T ig©nk :o¤vh¥r£j©t oh°b«z o¤T©t-r¤J£t 'ofh¯bhg h¥r£j©t±u

±h±h h°b£t :ofh¥vOtk oh¦a«s§e o¤,h°h§v°u 'h¨,Im¦n-kF-,¤t o¤,h¦Gg³u ofk ,Ih§vk 'o°h©rm¦n .¤r¤t¥n of§,¤t h¦,tmIv r¤J£t 'ofh¥vO¡t

,¤n¡t :ofh¥vO¡t ²h±h h°b£t 'oh¦vOtk

V’yomare Adonay el Moshe lamore. Dahbare el b’nai Yisrael v’amartah ahlayhem v’a’soo lah’hem tzitzit ol kahnfay veegdayhem l’do’ro’tom v’notnu ol tzitzit ha’ka’naf p’teel t’cha’let. V’ha’yah la’chem l’tzitzit, oor’ee’tem ohtoe ooz’char’tem et chole

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meetzvote Adonay vah’ah’see’tem ohtam v’low tah’too’roo ah’kah’ray l’vahv’kem v’ ah’chah’ray ay’nay’chem ashare atem zoneem a’cha’ray’hem. L’ma’an teez’k’roo v’ah’see’tem et kole meetzvotie, vee’yee’tem k’dosheem lale’loo’hay’chem. Ani Adonay Elohaychem ashare hoseetee etchem mayeretz meetzrayim leeyote lahchem layloheem, ani Adonay Elohaychem. Emet. THE BOUNDLESS ONE told Moses: Speak to the Israelites-tell them to make themselves tzitzit upon the corners of their clothes, throughout their generations. Have them place upon the corner tzitzit a twine of royal blue. This is your tzitzit. Look at it and remember all the mitzvote of the ETERNAL. ONE. And do them, so you won't go off after the lusts of your heart or after what catches your eye, so that you remember to do all my mitzvote and be holy for your God. I am THE FAITHFUL ONE, your God, who brought you from Mitzrayim to be for you a God. I am THE INFINITE, your God. In truth.

Reader: Throughout the ages the strength of Israel has come from the strength of the people that make up "Eretz Yisrael." Jews have found their heritage and their future within themselves. To know ourselves is therefore a communion with Judaism, past and future.

All: We are here a congregation of Israel. In this moment of a New Year we

seek to become one in fellowship - a people joined in pursuit of values and truth. Together let us find our ways.

Kavanna Before Mi Kamocha As a midwife, Holy One, You birthed us in the waters of the Sea, As a mother, You pushed us through the "narrow places," the mitzrayim of our own terror. As a father, You held our hand as we took our first tentative steps toward freedom. Holy One, we stand once more at the edge of the Sea. After the tragedy and the outrage of these terrible weeks and months. when innocents have fallen and innocence is shattered, the waters are red once again with blood, like the Nile when a plague befell the House of Egypt.

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Once again, as history turns in its inexorable cycle, we must learn to banish the plague that hovers darkly over a “home” Land of two people’s dreams, we must learn to dispel the darkness that hovers over the whole world. As we sing our song of celebration recalling our people's liberation so long ago, help us, Holy One, to liberate ourselves once more from hatred, from zealotry, from sinat chinam wanton violence and fanaticism. As a midwife, O God, birth us through the waters of this bloody sea. As a mother, Source of Life, push us once more through the narrow places, the mitzrayim of our own dangerous disunity. As a father, Holy One, hold our hand as we walk the terrifying and life-affirming path of peace.

Leila Gal Berner


:tkp v¥G«g 'o²H©v ,p§G kg W§n¦Jk ohkUt±d UjC¦J v¨Js£j v¨rh¦J

:Ur§nt±u Ufhk§n¦v±u UsIv oKF s©j³h :sg²u okIgk QO§n°h ²h±h

W¤nªt±bf v¥spU 'k¥tr§G°h ,©r±zgC v¨nUe 'k¥tr§G°h rUm /k¥tr§G°h JIs§e 'In§J ,Itcm ²h±h Ubk£t«D /k¥tr§G°h±u v¨sUv±h

:k¥tr§G°h k©t²D ²h±h v¨T©t QUrC

Me chamochah ba’elim Adonay. Me chamochah nedor bakodesh, Nora tehilot osey feleh. Shira chadashah sheebkoo g’oo’leem l’sheemcha ol safat ha’yam, yachad

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koolam hoedoo v’heemleechu v’amru: Adonay yimloche le’olam va’ed. Tzoor Yisrael, koomah b’ezrot Yisrael, oofday cheen’oo’mehchah y’hoodah v’yisrael. Go’aleynu Adonay tz’va’ote sh’mo. K’doshe Yisrael. Baruch atah Adonay ga’al yisra’el. "Who among the mighty can compare to you, ETERNAL ONE? Who can compare to you, adorned in holiness, awesome in praises, acting wondrously!" A new song did the redeemed ones sing out to your name, beside the Sea. Together, all of them gave thanks, declared your sovereignty, and said: "THE HOLY ONE will reign forever!" Rock of Israel, rise up to the help of Israel, redeem, according to your word, Judah and Israel. Blessed are you, ETERNAL ONE, the champion of Israel. Reader: To see the Earth, as it truly is, small and blue and beautiful in that eternal

silence where it floats, is to see ourselves as riders on the Earth together on that bright loveliness in the eternal cold. Family who know now that they are truly family.

Archibald MacLeish

vsh¦ng Amidah

The Amidah is traditionally recited while standing, beginning with three short steps forward and bowing left and right, a reminder of our entry into the divine presence. There are three alternatives: the traditional Reconstructionist beginning below through page 61, English alternative readings on pages 62-66, or your own silent meditation.

:W¤,K¦v§T sh°D³h hpU j¨Tp¦T h©,p§G h²b«s£t Adonay s’fa’tee teef’tahch oo fee yageed tehilah’tehcha.

Open my lips, BELOVED ONE and let my mouth declare your praise.

1. Avot Ve’imot Ancestors ,«un¦t±u ,Ic£t

:Ubh¥,«un¦t±u Ubh¥,Ic£t h¥vOt¯u Ubh¥vO¡t ²h±h v¨T©t QUrC

Baruch atah Adonay Elohenu v’alohay avotenu v’emoetaynu. Blessed are you, ANCIENT ONE, our God, God of our ancestors

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Elohay Sarah v¨r¨G h¥vO¡t Elohay Avrahum 'o¨v§¨rc©t h¥vO¡t

Elohay Reevkah v¨ec¦r h¥vO¡t Elohay Yeetzchahk 'e¨jm°h h¥vO¡t

Elohay Rahchale k¥j¨r h¥vO¡t V’Elohay Ya’akove 'c«eg³h h¥vOt¯u V’Elohay Lay’ah v¨tk h¥vOt¯u


'ohcIy oh¦s¨x£j k¥nID 'iIhkg k¥t 't¨rIB©v±u rIC°D©v kIs²D©v k¥tv

vkªt±d thc¥nU ',«un¦t±u ,Ict h¥s§x©j rfIz±u 'k«F©v v¯bIe±u :vc£v©tC In§J ig©nk o¤¥vh¯bc h¯bck

W±bg©nk 'oh°H©j©v rp¥xC Ubc§,f±u 'oh°H©jC .p¨j Qk¤n 'oh°H©jk Ub¥rf²z /oh°H©j oh¦vO¡t

o¨v¨rc©t i¯d¨n '²h±h v¨T©t QUrC :i¯d¨nU gh¦JInU r¯zIg Qk¤n :v¨r¨G ,©r±zg±u

Ha’ale ha’gadole ha’geboore v’hanorah, ale elyone, gomale chasidim toveem, v’konay ha’kole, v’zochare chasday avot v’emote, oo’mayvee g’oo’lah leevnay v’nayhem l’ma’an sh’mo b’ahavah. Zochraynu l’chaim, melech chafatze b’chaim, oo’katvanu b’sayfare ha’chaim l’mah’ah’neh’kah Eloheem chaim. Melech ozare oo’mo’she’ah oo’mah’gane Baruch atah Adonay magane Avrahom v’ehzraht Sarah.

Great, heroic, awesome God, supreme divinity imparting deeds of kindness, begetter of all; mindful of the loyalty of Israel’s ancestors bringing, with love, redemption to their children’s’ children for the sake of the divine name.

Remember us for life, Sovereign who wishes us to live and write us in the Book of Life, for your sake, ever-living God. Regal One, our help, salvation and protector: Blessed are you, KIND ONE the shield of Abraham and help of Sarah.

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2. Gevurot Divine Power ,«urc±d



©:vgUJ±h jh¦nm©nU v®H©j§nU ,h¦n¥n Qk¤n :oh¦n£j©rC oh°H©jk uh¨rUm±h rfIz 'oh¦n£j©r¨v c©t WInf h¦n

²h±h v¨T©t QUrC :h¨j kf ,Ih£j©vk v¨T©t i¨n¡t®b±u :h¨j kf v¯H©j§n



:vk¤X 'WUkk©v±h oIh kfC oh¦JIs§eU JIsë W§n¦J±u JIsë v¨T©t Holy are you. Your name is holy. And all holy beings hail you each day.


Ub¨Tc©r¥e±u 'Wh¤,Im¦nC Ub¨T§J©S¦e±u UbC ,hm¨r±u Ub¨Tc©v£t v¨T©t ¨:,trë Ubhkg JIsË©v±u kIs²D©v W§n¦J±u 'W¤,sIcgk UbFk©n

You have loved us, and have taken pleasure in us, and have made us holy with your mitzvote, and you have brought us, sovereign one, near to your service, and have called us to the shelter of your great and holy name.

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On Shabbat, add the words in parenthesis.

Ub¥J§S©e (Ub¥,jUb§nc vm§r) Ubh¥,«un¦t±u Ubh¥,Ic£t h¥vOt¯u Ubh¥vO¡t Ub¥j§N©G±u WcUY¦n UbgC©G 'W¤,rI,C Ub¥ek¤j i¥,±u Wh¤,Im¦nC

,C©J iIm¨rcU vc£v©tC 'Ubh¥vO¡t ²h±h 'Ubkh¦j±b©v±u) W¤,gUJhC UbCk r¥v©y±u (W¤n§J h¥J§S©e§n k¥tr§G°h Vc UjUb²h±u 'W¤J§s¨e


:iIrF°Z©v oIh±u k¥tr§G°h (±u ,C© ©v) J¥S©e§n

Our God, Our ancients’ God (take pleasure in our rest) enable us to realize holiness through your mitzvote, give us our portion in your Torah, let us enjoy the good things of your world, and gladden us with your salvation. (And help us to perpetuate, ETERNAL ONE, our God, with love and with desire, your holy Shabbat, and may all your people Israel, all who treat your name as holy, find rest and peace upon this day.) Refine our hearts to serve you truthfully, for you are a God of truth, and your word is truthful and endures forever. Blessed are you, ETERNAL ONE, the sovereign power over all the Earth, who raises up to holiness (Shabbat,) the people Israel and the Day of Remembrance.


vc£v©tC o¨,Kp§, c©vk±u k¥tr§G°h W§NgC 'Ubh¥vO¡t ²h±h 'vm§r :W¤Ng k¥tr§G°h ,©sIcg sh¦nT iIm¨rk h¦v§,U 'iIm¨rC kC©e§,

rh°z£j©N©v '²h±h v¨T©t QUrC :oh¦n£j©rC iIHmk WcUJC Ubh¯bhg v²bh®z¡j¤,±u :iIHmk I,²bhf§J

Take pleasure, GRACIOUS ONE, our God, in Israel your people; lovingly accept their fervent prayer. May Israel’s worship always be acceptable to you. And may our eyes behold your forthcoming, with merciful intent, to Zion; Blessed are you, THE FAITHFUL ONE, who brings your presence home to Zion.

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6. Hoda’ah Thanks vts«uv

'Ubh¥,Ic£t h¥vOt¯u Ubh¥vO¡t ²h±h 'tUv v¨T©tJ 'Qk Ub§j³b£t oh¦sIn tUv v¨T©t 'Ubg§J°h i¯d¨n 'Ubh¯H©j rUm 'sg²u okIgk Ubh¥,«un¦t±u

oh¦rUx§N©v Ubh¯H©j kg W¤,K¦v§T rP©x±bU WK v¤sIb :rIs²u rIsk oIh kfC¤J Wh¤X°b kg±u Qk ,IsUeP©v Ubh¥,In§J°b kg±u W¤s²hC

r¤e«c²u c¤rg ,g kfC¤J Wh¤,IcIy±u Wh¤,Itkp°b kg±u Ub¨Ng UN©, tO hF o¥j©r§n©v±u Wh¤n£j©r Ukf tO hF cIY©v :o°h¨r¢vm±u

:Qk Ubh°U¦e okIg¥n Wh¤s¨x£j

:sg²u okIgk sh¦nT UbFk©n W§n¦J o©nIr§,°h±u Q©rC§,°h oKF kg±u :W¤,h¦rc h¯bC kF ohcIy oh°H©jk cI,fU

k¥tv ,¤n¡tC W§n¦J ,¤t Ukk©vh°u vk¤X WUsIh oh°H©j©v k«f±u

v¤t²b WkU W§n¦J cIY©v ²h±h v¨T©t QUrC :vk¤x Ub¥,r±zg±u Ub¥,gUJ±h :,IsIvk

We give thanks to you that you are THE ALL MERCIFUL, our God, God of our ancestors, 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 the good things that are with us every hour, morning, noon and night. GOOD ONE, whose kindness never stops, KIND ONE, whose loving acts have never failed – always have we placed hope in you. For all these things, your name be blessed and raised in honor always, sovereign of ours, forever. And write down for a good life all the people of your covenant. Let all of life acknowledge you! May all beings praise your name in truth. O God, our rescue and our aid. Blessed are you, THE GRACIOUS ONE, whose name is good, to whom all thanks are due.

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7. Birkat Hashalom Blessing for Peace o«uk¨J©v ,f§rc

kF kg±u Ubhkg 'oh¦n£j©r±u s¤x¤j²u i¥j 'vfrcU vcIy oIk¨J oh¦G rItc hF :Wh®bP rItC s¨j¤tF UbKF 'Ubhct 'Ubf§rC :W¤Ng k¥tr§G°h v¨esmU 's¤x¤j ,c£v©t±u oh°H©j ,©rIT 'Ubh¥vO¡t ²h±h 'UbK T©,²b Wh®bP W§Ng ,¤t Q¥rck Wh®bhgC cIy±u :oIk¨J±u oh°H©j±u oh¦n£j©r±u vfrcU

:o«ukJ±u z«g-crc oh¦ng¨v-kf-,¤t±u k¥tr§G°h

c¥,F°b±u rf²Z°b 'vcIy v¨x²b§rpU oIk¨J±u vfrC 'oh°H©j rp¥xC :oIk¨JkU ohcIy oh°H©jk 'k¥tr§G°h ,hC W§Ng kf±u Ub§j³b£t 'Wh®bpk

:oIk¨ ©v v¥GIg '²h±h v¨T©t QUrC

Seem shalom tovah oov’ra’cha, chane v’chesed v’ra’cha’meem. B’sayfare chaim, b’rahcha v’shalom oo’parnahsah tovah n’zahchare v’neekatave l’fa’nehcha. Anachnu v’chole amcha bate Yisrael l’chaim toveem u’lashalome. Baruch atah Adonay oseh ha’shalome. Grant peace, goodness and blessing in the world, grace, love, and mercy over us and over all your people Israel. Bless us, SOURCE OF BEING, all of us, as one amid your light, for by your light, WISE ONE, our God, you give to us Torah of life, and love of kindness, justice, blessing, mercy, life, and peace. So may it be a good thing in your eyes, to bless your people Israel, and all peoples, with abundant strength and peace.

In the book of life, blessing, and peace, and proper sustenance may we be remembered and inscribed, we and all your people, the house of Israel, for a good life and for peace.

Blessed are you, COMPASSIONATE ONE, maker of peace.

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Meditations/Amidah Alternatives Psalm of Repentance Oh Yah, my Creator, my Protector, my Judge As the potter who slowly turns the wheel, shapes, fashions the perfect vessel, Help me to smooth over my wrinkles, to fill my cracks with your Lovingkindness. As the gardener who cultivates and tends to each of her seedlings Help me to cast off my weeds, to produce a crop worthy of Your world. As the composer who arranges the notes of a lyric sonata, makes a lilting melody to sing with the seraphim Help me to listen for my dissonance, to make my music harmonize with Yours. As the mother who gently caresses her child, pulls him close to her bosom, Help me to seek Teshuvah, to feel worthy of Your steadfast love. Ann Metlay

And I have felt A presence that disturbs me with a joy Of elevated thoughts; a sense sublime

Of something far more deeply interfused Whose dwelling is the light of setting suns,

And the round ocean and the living air, And the blue sky, and in the mind of man:

A motion and a spirit, that impels All thinking things, all objects of all thought,

And rolls through all things. James Agee

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Don't let me fall Like a stone that drops on the hard ground,

And don't let my hands become dry As the twigs of a tree

When the wind beats down the last leaves. And when the storm rips dust from the Earth

Angry and howling, Don't let me become the last fly

Trembling terrified on a windowpane. Don't let me fall.

I have so much prayer, But as a blade of your grass in a distant, wild field

Looses a seed in the lap of the earth And dies away,

Sow in me your living breath, As you sow a seed in the earth.

Kadya Molodowsky Sin involves a disturbance in the relation between us and God, and atonement implies the poise, solace and encouragement that come with the restoration to a better relationship. From the point of view of ethical religion, the same remains true. If we identify God with that aspect of reality which confers meaning and value on life and elicits from us those ideals that determine the course of human progress, then the failure to live up to the best that is in us means that our souls are not attuned to the divine and we have betrayed God.

Mordecai M. Kaplan

Awe is an intuition for the creaturely dignity of all things and their preciousness to God; a realization that things not only are what they are but also stand, however remotely, for something absolute. Awe is a sense for the transcendent, for the reference everywhere to God, who is beyond all things. Awe enables us to perceive in the world intimations of the divine, to sense in small things the beginning of infinite significance, to sense the ultimate in the common and the simple; to feel in the rush of the passing stillness of the eternal.

Abraham Joshua Heschel

On this day, let us be like Moses, heavy of tongue, who had to struggle over each sound. On this day when we shall say more words than on any other day in the year, we strive to find one sentence, phrase, word, or letter that will begin here on Earth and reach to the heavens.

Michael Strassfeld

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T'eshuvah/turning need not be a dramatically large change to be significant. A subtle shift now, of even just a fraction of a degree out of 360, can take one on a vastly different path over the course of life’s trajectory.

Betsy Platkin Teutsch

A Sanctuary for the Soul Prayer is not a stratagem for occasional use, a refuge to resort to now and then. It is rather like an established residence for the innermost self. All things have a home, the bird has a nest, the fox has a hole, the bee has a hive. A soul without prayer is a soul without a home. Weary, sobbing, the soul, after roaming through a world festered with aimlessness, falsehoods and absurdities, seeks a moment in which to gather up its scattered life, in which to divest itself of enforced pretensions and camouflage, in which to simplify complexities, in which to call for help without being a coward. Such a home is prayer. Continuity, permanence, intimacy, authenticity, earnestness are its attributes. For the soul, home is where prayer is. In his cottage, even the poorest person may bid defiance to misery and malice. That cottage may be frail, its roof may shake, the wind may blow through it, the storms may enter it, but there is where the soul expects to be understood. Just as the body, so is the soul in need of a home. Everybody must build their own home; everybody must guard the independence and privacy of their prayers. It is the source of security for the integrity of conscience, for whatever inkling we have of eternity. At home I have a Parent who judges and cares, who has regard for people, and when I fail and go astray, misses me. I will never give up my home. What is a soul without prayer? A soul runaway or a soul evicted from its own home. To those who have abandoned their home; the road may be hard and dark and far, yet do not be afraid to steer back. If you prize grace and eternal meaning, you will discover them upon arrival. How marvelous is my home. I enter as a suppliant and emerge as a witness; I enter as a stranger and emerge as next of kin. I may enter spiritually shapeless, inwardly disfigured, and emerge wholly changed. It is in moments of prayer that my image is forged, that my striving is fashioned. To understand the world I must love my home. It is difficult to perceive luminosity anywhere if there is no light in my own home. It is in the light of prayer’s radiance that I find my way even in the dark. It is prayer that illumines my way. As my prayers, so is my understanding.


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It is easier sometimes To say "I'm sorry" to a friend, A parent, a child, Than to accept "I'm sorry" from them. If they've hurt me Can "I'm sorry" erase the pain? If they've trifled with me Is "I'm sorry" enough To restore my well-being? If I accept "I'm sorry" too easily Will I appear over-eager for their approval? It's often easier to ask forgiveness Than to forgive. Yet what do I mean when I say "I'm sorry"? Is it merely a way to smooth an awkward moment, To relieve my own anxieties with a formal phrase? Perhaps I say my own "I'm sorry”s too easily And so suspect that others do the same. If I become more committed to my own "I'm sorry"s I might more readily believe That others are committed to theirs. But sometimes I withhold forgiveness As a means of punishment, Exercising power over a friend, Taking revenge by nursing my hurt inside. But by withholding "I forgive you," I really withhold myself from the very people Whose caring could alleviate my pain. For how can other people really hurt me Or shoot holes in my well-being? I may not be prepared for their remarks, I may suddenly feel that my friend is not so good a friend, But let me ask myself: What leads me to cause another's hurt? Do I mean to? Not too often. Usually I speak a hurtful word out of my own uncertainty, When I feel threatened or belittled. I really intend not to wound another But to shore up my own defenses. It's fair to assume that others utter hurts the same way. Perhaps if I listened to the person behind the remark, Asked why my friend needed to belittle me just then

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I might be able to ease my friend's pain At the same time as I protect my own well-being. To forgive readily Not only helps another It helps me feel whole as well.

On The Wings of Awe After we have recited what is written we often have the feeling that in our hearts there linger some precious sentiments to which we have given no expression. These are our own personal yearnings, our most intimate places. At such a time we pray without words, as we do now in this moment. Interpretive Version: Unetaneh Tokef Now, We Declare... When we really begin a new year it is decided, And when we actually repent, it is determined; Who shall be truly alive, and who shall merely exist;

Who shall be happy, and who miserable;

Who shall be tormented by the fire of ambition, And whose hopes shall be quenched by the waters of failure;

Who shall be pierced by the sharp sword of envy, And who shall be torn by the wild beast of resentment;

Who shall hunger for companionship, And who shall thirst for approval;

Who shall be shattered by storms of change, And who shall be plagued by the pressures of conformity;

Who shall be strangled by insecurity, And who shall be beaten into submission;

Who shall be content with their lot, And who shall wander in search of satisfaction;

Who shall be serene, And who shall be distraught;

Who shall be at ease, And who shall be afflicted with anxiety;

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Who shall be poor in their own eyes, And who shall be rich in tranquility.

But teshuvah, tefilah and tzedakah Have the power to change the character of our lives.

May we resolve, then, to turn from our accustomed ways And to behave righteously So that we may truly begin a new year.

Stanley Rabinowitz (Adapted) And who waiting for a bus? And who sipping coffee at a café? And who at a bar mitzvah, a seder, a holy day? And who at a checkpoint? And who mistaken for someone else? And who next to the someone mistaken for someone else? And who with a broken limb? And who with a broken heart? And who will be filled with fear? And who will be filled with hate? And who will lose hope and who will regain it? And who will gain faith and who will lose it? And who will collapse in tears? And who will explode in rage? And who will remain silent? And who will begin to talk? And who will begin to listen? And we learn Teshuvah, tefillah and tzadakah Turning, prayer and acts of justice will make a difference. Will make a difference. Sheila P. Weinberg

:iUn¥,j¯h rUpF o«um o«uhcU iUc¥,F°h v²b¨J©v Jt«rC

B’roshe Hashanah yeeka’tay’voon oov’yome tsome keepore yay’chah’tay’moon On Rosh Hashanah, all is written and revealed, and on Yom Kippur, the course of every life is sealed!

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(iIm¨r h¦v±h iF) /W¤r§n§J°h±u ²h±h Wf¤rc±h (iIm¨r h¦v±h iF) / ®Bªjh°u Whk¥t uh²bP ²h±h r¥t²h

(iIm¨r h¦v±h iF) /oIk¨J Wk o¥G²h±u Whk¥t uh²bP ²h±h tG°h

Y’va’reh’cha’chah Adonay v’yeesh’ma’reh’cha. (Kane yehi ratzone) Ya’are Adonay pahnov alechah vee’koo’neh’ka. (Kane yehi ratzone) Yeesah Adonay panov alechah v’yasame lechah shalom. (Kane yehi ratzone) Our God, our ancients' God, bless us with the threefold blessing spoken from the mouth of Aaron and his sons, as it is said: May THE ETERNAL bless you and protect you. Let it be God’s will. May THE ETERNAL'S face give light to you, and show you favor. Let it be God’s will. May THE ETERNAL'S face be lifted toward you, and bestow upon you peace. Let it be God’s will.

The Torah Service

kF ,Ufk©n W§,Ufk©n :Wh¤Gg©nF ih¥t±u '²h±h 'oh¦vO¡tc WInF ih¥t QO§n°h ²h±h 'Qkn ²h±h 'Qk¤n ²h±h :r«s²u r«S kfC W§Tk©J§n¤nU 'oh¦nk«g

:oIk¨ c INg ,¤t Q¥rc±h ²h±h i¥T°h INgk z«g ²h±h :sg²u ok«gk

,InIj v®bc¦T 'iIHm ,¤t W±bIm§rc vch¦yh¥v 'oh¦n£j©r¨v c©t :oh¦nkIg iIs£t 't¬°b±u o¨r k¥t Qk¤n 'Ub§j¨yC sck Wc hF :o°hkJUr±h

Ane Kah’mocha b’alim Adonay v’ane k’ma’a’seh’cha. Molchutehcha malchoot kole olamim oomemshal’the’chah b’chole dore v’dore. Adonay melech, Adonay malach, Adonay yeemloche l’olam va’ed. Adonay oze l’amo yeetane Adonay y’va’rache et amo v’shalom. Av Ha’rachameem hayteevah veersonekah et tzion teevneh komote yerushalayim. Kee v’chay l’vod bah’tochnu melech ale rom v’neesah adone olamim. There is none like you among the powerful, ETERNAL ONE, and there are no deeds like your deeds. Your realm embraces all the worlds; your reign encompasses all generations.

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THE ETERNAL ONE reigns! THE ETERNAL ONE has always reigned! THE ETERNAL ONE shall reign beyond all time. THE ETERNAL ONE gives strength to our people. May THE ETERNAL ONE bless our people with enduring peace. Source of all mercy, deal kindly and in good will with Zion. Rebuild the walls of Jerusalem, For in you alone we place our trust, God, sovereign, high and revered, the life of all the worlds. The ark is opened

Uxb²h±u 'Whc±h«t Ump²h±u '²h±h v¨nUe :v¤Jn r¤nt«H³u i«r¨tv g«x±bC h¦v±h³u :o°hkaUrh¦n ²h±h rc§sU v¨rI, tm¥T iIHM¦n hF :Wh®bP¦n Wh¤t±b©G§n

:I, ªs§eC k¥tr§G°h INgk v¨rIT i©,²B¤J QUrC Vayhi beensoe’ah ha’arone va’yomare Moshe: Koomah Adonay va’ya’ah’foo’tzoo oyveycha v’yah’noo’tzoo mees’ah’nehcha mee’pa’neh’cha: Kee meetzion tatsay torah oodvar Adonay mee’roo’sha’lie’eem. Baruch sheh’nah’tahn torah l’amo Yisrael beekdooshahtoe. And it happened, when the Ark began its journey, that Moses said: Arise, ASCENDANT ONE, and may your enemies be scattered, May the ones who oppose you be afraid of your might! 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.

s¤x¤j c©r±u 'o°hP©t Q¤r¤t 'iUB©j±u oUj©r k¥t '²h±h '²h±h :v¥E³b±u 'v¨tY©j±u g©Jp²u iIg t¥G«b 'ohpk£tk s¤x¤j rm«b :,¤n¤t±u

Adonay, Adonay el rahchoom v’chahnoon ehrech ahpahyeem v’rav chesed v’emet. Notzare chesed lah’ah’lah’feem nosay ahvoen v’feh’shah v’chah’tah’ah v’nah’kay. ADONAY ADONAY, God loving and gracious, patient, and abundant in kindness and truth, keeping kindness for a thousand ages, forgiving sin and rebellion and transgression, making pure!

:s¨j¤t ²h±h 'Ubh¥vO¡t ²h±h 'k¥tr§G°h g©n§J Shema Yisrael Adonay Eloheynu Adonay echad.

Listen, Israel: THE ETERNAL is our God, THE ETERNAL is one!

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/In§J trIb±u JIsë 'Ub¯bIs£t kIs²D 'Ubh¥vO¡t s¨j¤t

Ehchad Elohenu gadole adonaynu kadoshe v’norah shemo. One is our God, great is our sovereign, holy and awesome is God's name. The leader faces the ark, bows and says:

/u¨S§j³h In§J v¨n§nIr±bU 'h¦T¦t ²h±hk Uk§S³d Gadlu lah’Adonay eetee oo’n’ro’me’mah sh’mo yachdov. Declare with me the greatness of THE INFINITE, together let us raise God's name. The leader carries the Torah around the room as the leader and congregation sing: o°h©n C k«f hF 'sIv©v±u jm¯B©v±u ,¤r¤tp¦T©v±u v¨rUc±D©v±u vKªs±D©v ²h±h Wk

²h±h Un§nIr :Jt«rk k«fk t¥¬³b§,¦N©v±u vfk§n©N©v ²h±h Wk :.¤r¨tcU 'Ubh¥vO¡t ²h±h Un§nIr :tUv JIsë uhk±d©r oIs£vk Uu£j©T§J¦v±u Ubh¥vO¡t

:Ubh¥vO¡t ²h±h JIsë hF 'IJ§së r©vk Uu£j©T§J¦v±u Lecha Adonay ha’g’doo’lah v’hah’g’voorah v’ha’teef’eh’ret v’ha’nay’tzahch v’ha’hode. Kee chole bah’shah’mah’yeem oova’ah’retz. Lecha Adonay ha’mam’lah’chah v’ah’meet’nah’say l’chole l’roshe. Ro’m’mu Adonay Elohenu v’heesh’tah’chah’vu lah’hah’dote roglov kadoshe hoo. Ro’m’mu Adonay Elohenu v’heeshtah’chahvu l’har codsho kee kadoshe Adonay Elohenu. To you, ETERNAL ONE, is all majesty, and might, and splendor, and eternity, and power! For everything that is, in the heavens and the Earth, is yours, ALMIGHTY ONE, as is all sovereignty, and highest eminence above all beings. Exalt THE MIGHTY ONE our God, bow down before God's footstool. God is holy! Exalt the name of THE INEFFABLE, bow down before God's holy mount, for holy is THE AWESOME ONE, our God!

Birkot Hatorah Torah Blessings v¨r«u,©v ,«uf§rc Those who receive an aliyah to the Torah say the following blessings:


Barchu et Adonay ha’m’vorach.

Blessed THE INFINITE, the blessed One!

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All:


Baruch Adonay Ha’m’vorach l’olam va-ed! Blessed is THE INFINITE, the blessed One, now and forever! The response of the congregation is repeated, and the blessing continues as follows:

«u,s«cgk Ubc§r¥e r¤J¤t 'okIg¨v Qk¤n Ubh¥vO¡t ²h±h v¨T©t QUrC :v¨rIT©v i¥,Ib '²h±h v¨T©t QUrC :I,rIT ,¤t Ubk i©,²b±u

Baruch atah Adonay Elohenu melech ha’olam ashare kare’vah’nu lah’ah’voe’dah’toe v’natan lanu et torah’toe. Baruch atah Adonay notane ha’torah. Blessed are you, ETERNAL ONE, our God, the sovereign of all worlds, who has drawn us to your service, and has given us your Torah. Blessed are you, ETERNAL ONE, who gives the Torah. After the section of the Torah is read, the following blessing is recited: ',¤n¡t ,©rIT Ubk i©,²b r¤J£t 'okIg¨v Qk¤n Ubh¥vO¡t ²h±h v¨T©t QUrC

:v¨rIT©v i¥,Ib '²h±h v¨T©t QUrC :UbfI,C g©y²b okIg h¯H©j±u Baruch atah Adonay Elohenu melech hah’olam ashare natan lanu toraht emet v’chahyay olam natah b’tochanu. Baruch atah Adonay notane ha’torah. Blessed are you, ETERNAL ONE, our God, the sovereign of all worlds, who has given us a Torah of truth, and planted in our midst eternal life. Blessed are you, ETERNAL ONE, who gives the Torah. First Aliyah Uv«, v¨,±h¨v .¤r¨tv±u :.¤r¨tv ,¥t±u o°h©nJ©v ,¥t oh¦vO¡t t¨rc ,h¦J¥rc :o°h¨n©v h¯bp-kg ,p¤j©r§n oh¦vO¡t ©jUr±u o«uv§, h¯bp-kg QªJ«j±u Uv«c²u

c«uy-hf r«utv-,¤t oh¦vO¡t t£r³h³u :r«ut-h¦v±h³u r«ut-h¦v±h oh¦vO¡t r¤nt«h³u o«uh r«utk oh¦vO¡t t¨r§e°h³u :QªJ«j©v ihcU r«utv ihc oh¦vO¡t k¥sc³h³u

:s¨j¤t o«uh r¤e«c-h¦v±h³u c¤rg-h¦v±h³u vkhk tr¨e QªJ«jk±u

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When God at first created the heavens and the Earth, the Earth was waste and wildness, with darkness on the face of ocean depths. The breath of God was hovering upon the water's face. God said: Let there be light! And there was light. God saw the light, that it was good, and God divided between light and darkness. And God called light "day”; and darkness God called "night." And there was evening; there was morning: One day.

o°h©n ihc kh¦sc©n h¦vh°u o°h¨n©v Q«u,c gh¦er h¦v±h oh¦vO¡t r¤nt«h³u ,©j©,¦n r¤J£t o°h©n©v ihc k¥sc³h³u gh¦er¨v-,¤t oh¦vO¡t Gg³h³u :o°h¨nk oh¦vO¡t t¨r§e°h³u :if-h¦v±h³u gh¦erk kg¥n r¤J£t o°h©n©v ihcU gh¦erk

:h°b¥J o«uh r¤e«c-h¦v±h³u c¤rg-h¦v±h³u o°h¨nJ gh¦erk

And God said: "Let there be a dome amid the waters, and let it separate between the waters!" And God made the dome, and thus divided between the waters that were beneath the dome and the waters that were above the dome. And it was so. And God called the dome "Heaven." And there was evening; there was morning: a second day. Second Aliyah

s¨j¤t oIe¨n-k¤t o°h¨nJ©v ,©j©,¦n o°h©n©v Uu¨E°h oh¦vO¡t r¤nt«h³u v¯u§e¦nkU .¤r¤t v¨JC³Hk oh¦vO¡t t¨r§e°h³u :if-h¦v±h³u v¨JC³H©v v¤t¢r¥,±u

oh¦vO¡t r¤nt«h³u :c«uy-hf oh¦vO¡t t§rH³u oh¦N³h tr¨e o°h©n©v «ubh¦nk h¦rP v¤G«g h¦rP .g c©r®z gh¦r±z©n c¤Gg t¤J¤s .¤r¨tv t¥J§s©T gh¦r±z©n c¤Gg t¤J¤s .¤r¨tv tm«uT³u :if-h¦v±h³u .¤r¨tv-kg «uc-«ug§r³z r¤J£t

o«uh r¤e«c-h¦v±h³u c¤rg-h¦v±h³u :c«uy-hf oh¦vO¡t t§rH³u Uv¯bh¦nk c©r®z :h¦Jhk§J

And God said: "Let the waters underneath the heavens be gathered to a single place, and let dry land appear!" And it was so. And God called the dry land "Earth," and where the waters gathered up God called them "Oceans." And God saw that it was good. And God said: "Let the Earth grow grasses putting forth their seed, and fruit trees yielding fruit according to their kinds, their seed within them, all across the Earth!" And it was so. The Earth brought forth the grasses putting forth their seed according to their kinds, and trees yielding fruits, their seed within them, each according to its kind. God saw that it was good. And there was evening; there was morning: a third day.

kh¦Sc©vk o°h¨nJ©v gh¦e§rC ,«r«t§n h¦v±h oh¦vO¡t r¤nt«h³u :oh°b¨J±u oh¦n²hkU o°hsgInkU ,«,«tk UH¨v±u vk±hK©v ihcU o«uh©v ihC

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Gg³h³u :if-h¦v±h³u .¤r¨tv kg rh¦tvk o°h¨nJ©v gh¦e§rC ,«r«t§nk Uh¨v±u ,k¤J§n¤nk k«s²D©v rIt¨n©v-,¤t ohk«s±D©v ,«r«t§n©v h¯b§J-,¤t oh¦vO¡t

:ohcfIF©v ,¥t±u vk±hK©v ,k¤J§n¤nk i©yE©v rIt¨n©v-,¤t±u o«uh©v k«J§nk±u :.¤r¨tv kg rh¦tvk o°h¨nJ©v gh¦e§rC oh¦vO¡t o¨,«t i¥TH³u

oh¦vO¡t t§rH³u QªJ«j©v ihcU rIt©v ihC kh¦Sc©vkU vk±hKcU o«uhC :hghc§r o«uh r¤e«c-h¦v±h³u c¤rg-h¦v±h³u :c«uy-hf

And God said: "Let there be luminaries in the dome of heaven, to divide between the day and night, and they shall serve for signs and seasons, and for days and years. And let them serve as lamps amid the dome of heaven, to give light upon the Earth!" And it was so. God made the two great luminaries, the larger one to rule the day, the smaller one to rule the night, together with the stars. God placed them in the dome of heaven, to give light upon the Earth, to rule the day and night, and to divide between the light and darkness. And God saw that it was good. And there was evening; there was morning: a fourth day.

;pIg±h ;Ig±u v²h©j Jp®b .¤r¤J o°h©n©v Um§r§J°h oh¦vO¡t r¤nt«h³u o°bh°B©T©v-,¤t oh¦vO¡t t¨rc°H³u :o°h¨nJ©v gh¦e§r h¯bP-kg .¤r¨tv kg

o°h©N©v Um§r¨J r¤J£t ,¤G¤n§r¨v v²H©j©v Jp®b-kF ,¥t±u ohk«s±D©v Q¤r¢c±h³u :c«uy-hF oh¦vO¡t t§r³H³u Uv¯bh¦nk ;²bF ;«ug-kF ,¥t±u o¤v¯bh¦nk ;«ug¨v±u oh¦N³hC o°h©N©v-,¤t Utk¦nU Uc§rU UrP r«ntk oh¦vO¡t o¨,«t

:h¦Jh¦n£j o«uh r¤e«c-h¦v±h³u c¤rg-h¦v±h³u :.¡r¨tC c¤r°h

And God said: "Let the waters teem with swarming creatures and the breath of life, and let birds fly above the Earth across the face of heaven's dome!" And God created the great sea-beasts, and all the animals that move about, with which the waters teemed according to their kinds, and every winged bird according to its kind. God saw that it was good. And God blessed them, saying: "Be fruitful and increase, and fill the waters of the seas, and let birds multiply throughout the Earth!" And there was evening; there was morning: a fifth day.

Third Aliyah

G¤n¤r²u v¨n¥vC V²bh¦nk v²H©j Jp®b .¤r¨tv tmIT oh¦vO¡t r¤nt«H³u

V²bh¦nk .¤r¨tv ,³H©j-,¤t oh¦vO¡t Gg³H³u :if-h¦v±h³u V²bh¦nk .¤r¤t-I,±h©j±u oh¦vO¡t t§r³H³u Uv¯bh¦nk v¨ns£tv G¤n¤r-kF ,¥t±u V²bh¦nk v¨n¥vC©v-,¤t±u

US§r°h±u Ub¥,Un¦§sF Ub¥nkmC o©s©t v¥Gg³b oh¦vO¡t r¤nt«H³u :c«uy-hF

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G¤n¤r¨v-kfcU .¡r¨tv-kfcU v¨n¥vCcU o°h©n ©v ;«ugcU o²h©v ,³d§sc okmC «unkmC o¨s¨tv-,¤t oh¦vO¡t t¨rc°H³u :.¡r¨tv-kg G¥n«r¨v

o¨,«t Q¤rc±h³u :o¨,«t t¨rC vc¥e±bU rf²z «u,«tt¨rC oh¦vO¡t ¨sªJcf±u .¡r¨tv-,¤t Utk¦nU Uc§rU UrP oh¦vO¡t o¤vk r¤nt«H³u oh¦vO¡t :.¡r¨tv-kg ,¤G¤n§r¨v v²h©j-kfcU o°h©n ©v ;«ugcU o²h©v ,³d§sc US§rU r¤J£t g©r®z g¥r±z c¤Gg-kF-,¤t ofk h¦T©,²b v¯B¦v oh¦vO¡t r¤nt«H³u

g¥r«z .g-h¦rP IC-r¤J£t .g¨v-kF-,¤t±u .¡r¨tv-kf h¯bP-kg o°h©n ©v ;«ug-kfkU .¡r¨tv ,³h©j-kfkU :vkftk v®h§v°h ofk g©r²z c¤Gg e¤r®h-kF-,¤t v²h©j Jp®bIC-r¤J£t .¡r¨tv-kg G¥n«ur k«fkU

s«t§n c«uy-v¯Bv±u v¨Gg r¤J£t-kF-,¤t oh¦vO¡t t§rH³u :if-h¦v±h³u vkftk :h¦J¦J©v o«uh r¤e«c-h¦v±h³u c¤rg-h¦v±h³u

And God said, “Let the Earth bring forth land animals according to their kinds the cattle and the roving creatures, and the wild beasts, according to their kind!" And it was so. God made the wild beasts according to their kind and cattle according to its kind, and all the swarming creatures of the Earth according to their kind! God saw that it was good. And God said: "Let us make a human being in our image, and according to our likeness, and let the humans rule the fishes of the sea, the birds across the skies, and creatures of the Earth, and every creeping thing that creeps upon the land." And God created the human being in God's image in the image of divinity did God create it; both male and female God created them. And God blessed them, and God said to them: "Be fruitful and increase, and fill the Earth, and be responsible for it, and rule the fishes of the sea, the birds across the skies, and every living thing that moves upon the Earth. And God said: "See, I hereby give to you all the grasses putting forth their seed across the face of all the Earth, and every tree, within which is a tree-fruit putting forth its seed-it shall be food for you. And for every living creature of the Earth, and every bird across the skies, and everything that moves about upon the Earth, whatever has the breath of life within, all grass and vegetation shall be food." And it was so. And God saw all that had been made, and truly it was very good. And there was evening; there was morning: the sixth day.

hghc§J©v o«uhC oh¦vO¡t kf±h³u :o¨tcm-kf±u .¤r¨tv±u o°h©n ©v Ukf±h³u r¤J£t ITftk§n-kF¦n hghc§J©v o«uhC ,«C§J°h³u v¨Gg r¤J£t ITftk§n ,cJ «uc hF «u,«t J¥S©e±h³u hghc§J©v o«uh-,¤t oh¦vO¡t Q¤rc±h³u :v¨Gg

:,«uGgk oh¦vO¡t t¨rC-r¤J£t ITftk§n-kF¦n

And the heavens and the Earth, and all their beings were finished. And God finished on the seventh day the work that had been done. God rested on the seventh day from all

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the labors God had done. God blessed the seventh day, and made it holy, for on it God had rested from all work that God had done in carrying out Creation. Genesis 1:1-31, 2:1-3 Beresheit/ in the beginning God was lonely, suffering though everything in the universe was held within. Unfulfilled, overpowered by chesed-energy God breathed out, kissed out, sent it all out, every possibility that ever was and would be. I imagine God was frightened. What a terribly momentous step, even with overflowing love as catalyst and reference point. What if something went wrong? If the universe made its own choices at breakneck speed if there was no breathing any of it back in again. Once it began, this process more powerful than its Creator with beginning middle end all at once, all possible -- how could there not have been Divine panic? So in the split second eon after that first outbreath kiss a proclamation "Let there be light!" and there was a moment when sight would be unhampered a snapshot flash of eternity in which to see before darkness was once again welcomed the realm of comfort from all the see-ing. So, too, in the beginning the universe breathed its kiss into me and with that kiss, possibilities thousands of them limited only by the chance of time and place. And the world, spurred on not by love but by something far more selfish, far more limited intervened to remind me of the correct response to light and darkness according to the desires of many faces, many voices. My panic is undeniably mortal gripping me during folding laundry or cooking dinner. As I stand as witness before the creation of my life, well into its 3rd day I try commanding light out of the confusion but I lack Divine will and all brilliance is gone before I have a chance to see into the flash. I can only comfort myself with the thought that even God didn't know if the plan would work, but moved forward into the darkness on faith.

Arthur Waskow

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²h±h hP kg k¥tr§G°h h¯bC h¯bpk v¤Jn o¨G r¤J£t v¨rIT©v ,t«z±u

:v¤Jn s³hC

V’zote hatorah ashare sahm Moshe leefnay b’nay Yisrael ol pee Adonay b’yad Moshe. This is the Torah, which Moses placed before the children of Israel, by the word of THE ALMIGHTY ONE, and by the hand of Moses.

We pray for Israel. Both the mystic ideal of our ancestors' dreams.

And the living miracle, here and now, Built of heart, muscle, and steel.

May she endure and guard her soul, Surviving the relentless, age-old hatreds.

The cynical concealment of diplomatic deceit. And the rumblings that warn of war.

May Israel continue to be the temple that magnetizes The loving eyes of Jews in all corners:

Jews in lands of affluence and relative peace Who forget the glory and pain of their being

And Jews in lands of oppression whose bloodied fists Beat in anguish and pride

Against the cage of their imprisonment. May Israel yet embrace her homeless, her own,

And bind the ingathered into one people. May those who yearn for a society built on human concern

Find the vision of the prophets realized in her. May her readiness to defend

Never diminish her search for peace. May we always dare to hope

That in our day the antagonism will end, That all the displaced, Arab and Jew, will be rooted again,

That within Israel and across her borders All God's children will touch hands in peace.

May we always dare to hope That in our day the antagonism will end,

That all the displaced, Arab and Jew, will be rooted again, That within Israel and across her borders

All God's children will touch hands in peace. Nahum Waldman

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rp«uJ Shofar Service

Reader: Rosh Hashanah is described in the Torah as a "day of blowing the horn"

(Num., Chap. 29, Verse I), hence the tradition of blowing the shofar at the Rosh Hashanah service. As we read through the Shofar Service today, let us reflect on the double meaning of this day -- a day on which Jews all over the world are assembled with fellow Jews to experience a reaffirmation and rededication to Judaism and to Life.

Reader: Awake from your slumbers, ye who have fallen asleep in life, and reflect

on your deeds. Remember your God. Be not of those who miss reality in the pursuit of shadows, and waste their years in seeking after vain things, which do not profit or deliver. Look well into yourselves, and let there be betterment in your acts.

From the Maimonides Code

Reader: The shofar can be described as a call to people to hear the sound of weeping humanity, to feel the unspeakable pain of the world, and to resolve to do battle against all those forces working for oppression and subjugation, so that the day might come when the tear is wiped from every cheek and the sigh from every lip.

rp«uJ Shofar

vghe, vgur, ohrca vghe, vghe, vgur, ohrca vghe, vghe, vgur, ohrca vghe,

Teki'ah/Shevarim/Teru'ah/Teki'ah Reader: Let us give heed to the sound of the Shofar, and be mindful of its

message of salvation. It heralds the dominion of God, and summons us to render our wholehearted allegiance to the Lord. It commands us to renounce the false gods of superstition, pride, selfishness, and power, and to consecrate our efforts to the establishment of God's kingdom of universal justice, fellowship and peace.

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rp«uJ Shofar

vghe, ohrca vghe, vghe, ohrca vghe, vghe, ohrca vghe,

Teki'ah/Shevarim/Teki'ah

All ye inhabitants of the world, and ye dwellers of the Earth, When an ensign is lifted up on the mountains, see ye,

And when the ram's horn is blown, Hear ye.

Reader: Let us give heed to the sound of the Shofar, and be mindful of its message of warning. It recalls to us that we are each other’s keepers. It awakens us to a sense of responsibility for the ills that we bring upon one another. If we want our children to be saved from a harrowing future, and mankind from perdition, we must, by word and deed, combat oppression, poverty, ignorance, crime and war. Shall the ram's horn be blown in the city and the people not tremble?

rp«uJ Shofar

vghe, vgur, vghe, vghe, vgur, vghe,

Teki'ah/ Teru'ah/Teki'ah vkusd vghe, vgur, vghe,

Teki'ah/ Teru'ah/Teki'ah G’doe’lah v¨rIT rP¥x ,©x²bf©v Hachnasat Sefer Torah Returning the Torah to the Ark

:ISck In§J c²D§G°b hF '²h±h o¥J ,¤t Ukk©v±h

'uh¨sh¦x£j kfk vK¦v§T 'INgk i¤r¤e o¤r²H³u /o°h¨nJ±u .¤r¤t kg IsIv /V²hUkk©v 'IcIr§e og k¥tr§G°h h¯bck

Y’hallelu et shame Adonay, key neesgov sh’mo l’vado. Hoedoe ol Eretz v’shahmahyeem. Vah’yah’rem keren l’amo tehilah l’chole chahseedov leevnay Yisrael am k’ro’vo, Halleluyah!

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Let all bless the name of THE ETERNAL, for it alone is to be exalted. God's splendor dwells on Earth and in the heavens, God has lifted up our people's strength. Praise to all God's fervent ones, to the children of Israel, people near to God. Halleluyah! The ark is opened and the Torah placed inside.

:r¨ ªt§n vhf§n«,±u 'VC oh¦eh°z£j©Nk th¦v oh°H©j .g /oIk¨J vh¤,Ich¦,±b kf±u 'og«bhf§r©s vhfr§S

/o¤s¤eF Ubh¥n²h J¥S©j' vcUJ²b±u Whk¥t '²h±h Ubch¦J£v

Atze chaim hee lah’mah’chah’zee’keem bah, v’tome’cheh’hah m’oo’shar. D’rah’cheh’hah. Dahr’chay’no’am v’chole n’tee’voe’teh’hah shalom. Hasheevanu Adonay alecha v’nahshoovah chadashe yamaynu k’kedem. And when the Ark was set at rest, they would proclaim: Restore, ETERNAL ONE, the many thousand troops of Israel! For it is a precious teaching I have given you, my Torah: Don't abandon it! It is a Tree of Life to those that hold fast to it, all who uphold it may be counted fortunate. Its ways are ways of pleasantness, and all its paths are peace. Return US, PRECIOUS ONE, let us return! Renew our days, as you have done of old! The ark is closed. We cannot actually picture goodness. It is not a being; it is a force, like electricity. Nobody ever actually saw electricity, but we can see and feel what electricity does. If we have an electric heater and connect it, we get heat. We get to know what electricity is by what it does. In the same way, we get to know what God is by what God makes us do: when people are, so to speak, connected with God, they do good things. We call those people godly people, and their acts, godly acts. Whenever this force is active, we say that God has exercised influence and power. Belief in God, therefore, has to do ... with human nature, with the way individual men and women act, with their attitudes, their ideals. Belief in God has to do with our attitude towards life itself. Do we find life good? Is life worthwhile? If we believe that life is good, that, in spite of sickness and accidents, in spite of poverty and war, in spite of all the sad and difficult conditions in the world, the world is a wonderful place to live in and can be made a still better place, then we believe in God. When we believe in God, we cannot be discouraged because we believe that all the misery in the world is due, not to the fact that misery is a necessary part of life, but to the fact that we have not yet discovered how to do away with that misery.

Ira Eisenstein (Adapted)

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Two paths lie before us. One leads to death, the other to life. If we choose the first path-if we numbly refuse to acknowledge the nearness of extinction, all the while increasing our preparations to bring it about-then we in effect become the allies of death, and in everything we do, our attachment to life will weaken; our vision, blinded to the abyss that has opened at our feet, will dim and grow confused; our will, discouraged by the thought of trying to build on such a precarious foundation anything that is meant to last, will slacken; and we will sink into stupefaction, as though we were gradually weaning ourselves from life in preparation for the end. On the other hand, if we reject our doom, and bend our efforts toward survival-if we arouse ourselves to the peril and act to forestall it, making ourselves the allies of life-then the anesthetic fog will lift: our vision, no longer straining not to see the obvious, will sharpen; our will, finding secure ground to build on, will be restored; and we will take full and clear possession of life again. One day... we will make our choice.

Jonathan Schell

Who are holy beings? They are beloved, clear of mind and courageous.

Their will and God's are one. Raising their voices in constant gratitude

they marvel at every detail of life, Granting each other loving permission to be exactly who they are.

When we listen for their sweet voices, we can hear the echo within our own souls.

Sheila P. Weinberg Changes Sit by my side, come as close as the air Share in my memories of gray And wander in my world, dream about The picture of changes that I play. Green leaves of summer turn red in the fall, To brown and to yellow they fade, And then they have to die, trapped within The circle time parade of changes. Scenes of my younger years were warm in my mind, Visions of shadows that shine. Till one day I returned and found they were The victims of the vines of changes.

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The world spinning madly it drifts in the dark, Swims through a hallow of haze. A race around the stars, a journey through the Universe ablaze with changes. Moments of magic will glow in the night All fears of the forest are gone. But when the morning breaks, They've swept away by gold rays of dawn, of changes. Phil Ochs

Aleynu Ubhkg Please rise. It is customary to bow at “Anachnu korim.”







Ahlaynu l’shabay’och l’adone hakole, l’tate g’dulah l’yosare b’raysheet, sh’natan lanu torat emet v’chayay olam nahtah b’tochanu v’anachnu koreem oo’meesh’tah’chah’veem oo’modeem leafnay melech, malchay ha’malcheem, ha kahdoesh baruch hoo. Sheh-hoo noteh shamayim veyosade ahretz oomoshav y’karo b’shamayim me-mah-al oosh’cheenat uzo b’gavhay m’romeem hoo Elohaynu ain ode. Emet malchanu ehfehs zoolatoe K’ka’toov b’torahtoe v’ya’da’tah hayome v’ha’shay’voe’tah el l’vovehcha, key Adonay hoo ha’Eloheem bah’shamayim me’ma’al v’al ha’aretz me’tahchat ane ode, ane ode. V’ nehehmar, v’hawyaw Adoenoy l’melek ol kole ha’ahretz. B’yome hahoo, b’yome hahoo, yee-heh-yeah Ahdoenoy ehchad, oo’shmoe, oo’shmoe, oo’shmoe ehchad.

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It is up to us to offer praises to the Source of all, to declare the greatness of the author of Creation, who gave to us teachings of truth and planted eternal life within us. And so, we bend the knee and bow, acknowledging the sovereign who rules above all those who rule, the blessed Holy One. 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 THE SUPREME ONE is God in the heavens above and on the Earth below. There is no other God." And it is written: "THE EVERLASTING ONE will reign as sovereign over all the Earth. On that day shall THE MANY NAMED be one, God's name be one!" All sing. Repeat 6 times.

c¤r¤j h«ud k¤t h«ud g©G°h tO v¨n©jk¦n s«ug Us§nk°h tO

Lo Yisa goy el goy che’rev. Lo yil’m’du ode mil’cha’mah. Nation shall not lift up sword against nation; neither shall they learn war anymore.

Kaddish Reader: Strange is our situation here upon Earth. Each of us comes for a short

visit, not knowing why, yet sometimes seeming to divine a purpose. From the standpoint of daily life, however, there is one thing we do know: That we are here for the sake of others…Above all, for those upon whose smile and well-being our own happiness depends, and also for the countless unknown souls with whose fate we are connected by a bond of sympathy.

Albert Einstein

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Reader: While the Kaddish is recited in memory of the departed, it contains no reference to death. The Kaddish is meant to renew our faith in the worthwhileness of life and in our Jewish identity, even in times of sorrow. The Kaddish challenges the mourner to contribute energies to the making of a better world. Reciting the. Kaddish is a link with the past, a gracious way to honor the dead and ennoble the living. At one time or another, each of us is a mourner.

Reader: If life is sacred it should not be allowed to perish. True the body will return

to dust from whence it came, but the remembrance of the life should continue.

Congregation rises.

A Reconstructionist Kaddish: When We Remember Them


We remember them. All: At the blowing of the wind and in the chill of winter

We remember them. Reader: At the opening of the buds and in the rebirth of spring

We remember them. All: At the blueness of the skies and in the warmth of summer

We remember them. Reader: At the rustling of the leaves and in the beauty of autumn

We remember them. All: At the beginning of the year and when it ends

We remember them. For they are now a part of us, As we remember them.

Reader: When we are weary and in need of strength

We remember them. All: When we are lost and sick at heart

We remember them. Reader: When we have joy we crave to share

We remember them.

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Reader: When we have achievements that are based on theirs

We remember them. All: As long as we live, they too will live

For they are now a part of us, As we remember them.

Sylvia Kamens and Jack Reimer

Traditional Mourners’ Kaddish

'V¥,Ug§rf trc h¦S tnkgC /tC©r V¥n§J J©S©e§,°h±u k©S³D§,°h :k¥tr§G°h ,hC kf§s h¯H©jcU iIfh¥nIhcU iIfh¯H©jC V¥,Ufk©n Qhk§n³h±u


vKg§,°h±u r¨S©v§,°h±u t¥¬³b§,°h±u o©nIr§,°h±u r©tP§,°h±u 'jC©T§J°h±u Q©rC§,°h t,f§rC kF¦n tKgk tKgk tUv Qh¦rC tJ§sªe§S V¥n§J kK©v§,°h±u :i¥nt Ur§n¦t±u 't¨nkgC i¨rh¦n£t©S 't,n¡j®b±u t,jC§JªT 't¨,rh¦J±u

t²H©n§J i¦n tC©r tnk§J t¥v±h :i¥nt Ur§n¦t±u 'k¥tr§G°h kF kg±u Ubhkg oh°H©j±u

Ubhkg oIk¨J v¤Gg³h tUv uh¨nIr§nC oIk¨J v¤G«g :i¥nt Ur§n¦t±u kc¥, hc§JIh kF kg±u 'k¥tr§G°h kF kg±u

Reader: Yitgadal veyitkadash shemey raba Be’alma divra chirutey veyamleech malchutey Bechayaychone oovyomaychone uvchahyay dechole beyt yisrael

Ba’agalah oovizman kariv ve’imru amen. All: Yehey shemey raba mevarach le’alam oolalmey almaya. Reader: Yitbarach veyishtabach veyitpa’ar veyitromam veyitnasey veyit’hadar veyitahel veyithahlal shemey dekudsha All: bereech hu Reader: le’ela le’ela meekol birchata veshirata tushbechata venechemata

da’amiran be’alma ve’imru amen. Yehay sh’lamah rahbah meen sh’may’yah v’chaim aleynu v’al kal Yisrael ve’imru amen.


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In Praise of The Living Yitgadal veyitkadash shemey raba This profound praise of the living Praise for the generous gift of life. Praise for the presence of loved ones, the bonds of friendship, the link of memory. Praise for the toil and searching, the dedication and visions, the ennobling aspirations. Praise for the precious moorings of faith, for courageous souls, for prophets, psalmists, and sages. Praise for those who walked before us, the sufferers in the valley of shadows, the steadfast in the furnace of hate. Praise for the God of our fathers, the Source of all growth and goodness, the Promise of which we build tomorrow. Yitgadal veyitkadash shemey raba This, the profound praise we offer. Praise for the generous gift of life.

Harvey J. Fields Congregation is seated Reader: Let us think again of the sounds of the SHOFAR

Its blasts tremble with promise. They sing of a world united, Making war on want and disease. A world in which children grow tall In body, in spirit and mind, Enjoying clean air and warm sunlight, Nurtured on bread and hope. The Shofar proclaims a better tomorrow When love and peace will prevail, When all will unite to do God's will.

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Shalom Aleychem ofhkg o«ukJ

i«uhkg hf©tk©n ,¥r¨J©v hf©tk©n ofhkg o«ukJ tUv QUrC J«usë©v ohfk§n©v hfk©n Qk¤n¦n

i«uhkg hf©tk©n o«ukJ©v hf©tk©n o«ukJk of©t«uC

tUv QUrC J«usë©v ohfk§n©v hfk©n Qk¤n¦n

i«uhkg hf©tk©n o«ukJ©v hf©tk©n o«ukJk h°bUf§rC tUv QUrC J«usë©v ohfk§n©v hfk©n Qk¤n¦n

i«uhkg hf©tk©n o«ukJ©v hf©tk©n o«ukJk of§,tm

tUv QUrC J«usë©v ohfk§n©v hfk©n Qk¤n¦n Shalom aleychem malachay ha’sharate malachay elyone me’melech malchay hamlachim hakadoshe baruch hu. Bo’achem l’shalom malachay ha’sharate malachay elyone me’melech malchay hamlachim hakadoshe baruch hu. Barchoonee l’shalom malachay ha’sharate malachay elyone me’melech malchay hamlachim hakadoshe baruch hu. Tsaytchem l’shalom malachay ha’sharate malachay elyone me’melech malchay hamlachim hakadoshe baruch hu.

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Reader: Now with sense newly quickened by the time we have spent together let us walk out into the New Year with the lessons we have learned:

All: Having listened to the call to listen, let us listen to the good voices in our lives.

Reader: Having looked into the Torah, let us look to find our best selves. All: Having tasted honey,

let us bring the taste of sweetness to the lives of those we love.

Reader: Having smelled the fragrant year outside our praying place. let us work to preserve the fragrance from the destructive forces in the world.

All: Having touched the ancient thoughts and yearnings of our people, let us resolve to let the needs of others touch us, moving us to action in the days ahead.

Richard N. Levy

Un¥,¨j¥,±u Uc¥,F¦T vcIy v²b¨Jk

L’shanah tovah teekatayvu v’taychataymoo May a good year be written and sealed for you!

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Tashlich Tashlich is the practice of standing before a body of water and tossing some crumbs in which represent the remaining sticky points within your persona that get in the way of your having/creating a good year. This is a gestalt type of experience, where you let go of clinging behaviors, memories and experiences. Good ritual facilitates desired change. The symbolism is like that of the scape goat, you put into the crumbs what about yourself most needs to change, drop it into the water that the fish will use it for nutrition and that quality will be less likely to disturb you so greatly again. Tashlich is a Gestalt-like practice which has been a part of Judaism since at least medieval times. Each of us explores quietly to our selves what it is that we would most like to transform in the year to come.... the hard things, behaviors and perhaps memories we hope to leave behind or develop some distance from. Then when you are ready, using a bit of schmutz that you find in your pocket - some crumbs or lint or matter(s) from your imagination- you toss away the schmutz that has accrued to your soul into the depths of the water.

Goldie Milgram Wash over me, carry my burden to a God who hears, Wash over me, send me an answer to my prayers. I cast out my worries, I cast out my fears, I cast out my worries, I cast out my fears." Shefa Gold Each of us is Ishmael, drawn toward the sea, the mother of life. Each of us stands at the tip of the Manhattan Isle, hearing the ghosts of those who died here, yearning toward the mother of all life, dying to bathe in her from the burning fire that drives us through the windows into space. Each of us stands like Ishmael on our voyage, Urgently seeking what we know we cannot master, Standing like Ishmael between the "Grand Contested Election for the Presidency of the United States" and "BLOODY BATTLE IN AFGHANISTAN."

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Each of us sees in that mirror of the waters, all the rivers, all the oceans, the image of the ungraspable phantom of life; for this is the key to it all. We look to see not Narcissus, Our own selves pompous and deluded, But the deepest Self In which we see each other. ALL our Others - For this water washes all the earth. From this water drink Atheists and Buddhists and Christians and Confucians and Hindus and Jews and Muslims and Wiccans and the Indigenes of every continent. We gather at this water to See and hear each other, all of us. And to reflect upon our selves. Arthur Wasgow

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Kol Nidre

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Questions

Before services start, or at any point you wish to return to them, silently ask these questions to yourself.

• What was your greatest achievement in the last year? • What was your greatest disappointment in the last year? • What in this last year brought you most joy? the most regret? • What have you been most afraid of this year? • What fears have you overcome? • What have been the most important events of the last year? • To what do you look forward in the year ahead? • Where would you like to be five years from now? • If you had all the money you needed, would you still work at your present job? • Who do you admire the most and why? • Who did you fight with this last year? • Who do you wish you could reconcile with in this new year? Take a few quiet moments thinking about these questions and answering them. If you answer them truthfully, you will know a great deal about who you are, where you have been in this last year and in which direction you would like to go in the coming year.

Lenore Boehm (Adapted)

EILI, EILI hk¥t hk¥t

hk¥t hk¥t

okIgk r¥n²D°h t ¤J o°h©N©v k¤J JUr§J¦r o²H©v±u kIj©v

.o¨s¨tv ,Kp§T o°h©nA©v e©rC

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Eili, Eili Shelo yeegahmare l’olam Hachole v’ha’yam Reeshroosh shal hamayim B’rak hashahmayim T’filat ha’adam O Lord, my God, I pray that these things shall never end: The sand and the sea, the rush of the waters, The crash of the heavens, the prayer of the heart. Hannah Senesch

Lighting of a Memorial Candle

We light this candle in the memory of all our loved ones. May their memory be a blessing!

We light this candle in the memory of the soldiers of the Israel Defense Force, all those who sacrificed their lives for the sanctification of God, all

those who died in the Holocaust and all victims of terror. May their memory be a blessing!

The memorial candle is lit.

rUPF oIhk ,Ir¯b ,©ek§s©v Hadlakat Narote l’Yome Keepoor Lighting of Yom Kippur Candles

The festival candles are lit.

'uh¨,Im¦nC Ub¨J§S¦e r¤J£t 'okIg¨v Qk¤n Ubh¥vO¡t ²h±h v¨T©t QUrC :oh¦rUPF©v oIh (±u ,C©J) k¤J r¯b ehk§s©vk Ub²Um±u

Baruch atta Adonay Eloheynu melech ha-olam, asher kidshanu b’mitzvatov vitzivanu l’hadlik nare shel (Shabbat v’) Yome ha’Keepoorim.

Blessed are you, ETERNAL ONE, our God, the sovereign of all worlds, who has made us holy with your mitzvote, and commanded us to kindle the light of (Shabbat and of) the Day of Atonement.

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To pray is to take notice of the wonder, to regain a sense of the mystery that animates all beings, the divine margin in all attainments. Prayer is our humble answer to the inconceivable surprise of living.


The Synagogue

All: I come to this Service to probe my weakness and my strength and to fill the gap between my profession and my practice.

I come to lift myself by my bootstraps.

I come to quiet the turbulence of my heart, restrain its mad impulsiveness and check the itching eagerness of my every muscle to outsmart and outdistance my neighbor.

I come for self-renewal and regeneration.

I come into the sadness and compassion permeating the congregation to contemplate and be instructed by the heaving panorama of Jewish martyrdom and human misery.

I come to be strengthened in my determination to be free, never to compromise with idolatry or bow to dictatorship, cringe before autocracy or succumb to force.

I come to orient myself to the whole of reality, to the thrusts of power beyond the comprehension of my compounded dust.

Solomon Goldman

All: Let us worship, not in bowing down, not with closed eyes and stopped ears.

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Reader: Let us worship with the opening of all the windows of our beings, with the full out-stretching of our spirits.

We must begin with ourselves, but not end with ourselves. Turning (teshuvah) means something greater than repentance and acts of penance. It means that by a reversal of one's whole being, a person who had been lost in the maze of selfishness, finds a way to something greater than self, a way to the fulfillment of the particular task for which one has been destined. Repentance can only be an incentive to such active reversal. One who goes on fretting himself with repentance, one who tortures oneself with the idea that acts of penance are not sufficient, withholds the best energies from the work of reversal. You have done wrong? Then counteract it by doing right. There are three prerequisites for turning. Eyes that see, ears that listen and an understanding heart. If you have all three, you are ready to turn and be healed.

Abraham Joshua Heschel The point is not I have sinned, sinned the same sins I sinned last year. The point is I can heal and the first step in healing is to stop acting in hurtful and self-destructive ways. Once I stop my sinful actions, I open the space to begin to heal. Herb Cooper-Levy All: And the Lord said to Moses, "on the tenth day of this seventh month is the

Day of Atonement, it shall be for you a time of holy convocation, and you shall afflict yourselves and present an offering by fire to the Lord. And you shall do no work on this same day; for it is a Day of Atonement, to make atonement for you before the Lord your God. It shall be to you a Sabbath of solemn rest, and you shall afflict yourselves on the ninth day of the month beginning at evening, from evening to evening shall you keep your Sabbath."

Leviticus 23:26-28, 32 Reader: Though the author and date are unknown, the Kol Nidre prayer was

recited as early as the eighth century. Kol Nidre acquired intense significance particularly during the period of persecutions in Spain, where some hundred thousand Jews were forced to foreswear their faith and adopt a new religion. Many of these attended the synagogue in secret at

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the risk of their lives, and used the Kol Nidre text as a form of renouncing the vows imposed upon them by the Inquisition.

At the beginning of the 16th Century C. E., a chazzan in Germany composed the stirring tune which expresses awe, impassioned pleading, and hope for ultimate deliverance. This plaintive and touching melody, adopted by the Ashkenazim throughout the world, is not used by the Sephardic Jews, who recite Kol Nidre in the manner of a simple prayer.

Reader: The Kabbalah tells us a legend. "At the beginning God said: Let there be

Light. Out of space a flame burst out. God crushed the light, to atoms. Myriads of sparks are hidden in our world, but not all of us behold them. The self-glorious who walk arrogantly upright will never perceive one, but the meek and modest, eyes downcast: he sees it.”

All: :v¨j§n¦G ck-h¥r§G°hkU eh¦SMk gªr²z rIt

Or zaru’a lah’tsa’deek ul’yees’ray lave simcha

Light is sown for the righteous and the gladness for the upright in heart.

kKP§,¦vk ih¦rh¦T©n Ub£t v¨Y£n k¤J vch¦JhcU /vkg£n k¤J vch¦JhC :oh°b²h§rcg¨v og

Bee’she’va shel ma’a’la. Oo’vee’she’vah shel ma-ta anu ma’tee’reen le’heet’pah’lale eem ha’ah’var’ya’neem.

By the heavenly and earthly court all Jews are charged on Kol Nidre night to join in prayer.

Congregation rises as the ark is opened.

h¥r§s°b kF Kol Nidre First chanting

t²b§r©s±b¦S ',IgUc§JU h¥xUB¦e±u 'h¯hUBf±u h¥n²bIe±u 'h¥nr£j³u h¥r¨x¡t®u h¥r§s°b kF

v®z oh¦rPF oIH¦n 't²b¨,Jp³b kg t²b§r©x£t¦s±u t²b§n¥r£j©t§sU 't²bgC©T§J¦t§sU iIvkF /iIvc t²b§y©r£j¦t iIvKF 'vcIyk Ubhkg tC©v oh¦rPF oIh sg

tk±u ih¦rh¦r§J tk 'ihkYc§nU ihk¥yC 'ih¦,hc§J ih¦ehc§J 'i¨r¨J iIv±h tk t²b¨,gUc§JU 'h¥r¨x¡t tk t²b¨r¨x¡t®u 'h¥r§s°b tk t²b¨r§s°b /ih¦n²H©e

/,IgUc§J

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Kol Nidray v’eh’sah’ray vie’chah’rah’may v’ko’nah’may v’chee’noo’yay, v’kee’noo’say oosh’voo’ote deen’dahr’nah ood’eesh’tah’bah’nah ood’ah’chah’raym’nah v’dee’ah’sar’nah ol nof’shah’tah’nah mee’yome keepoorim zeh od yom keepoorim ha’bah aleynu l’tovah, kool’hone ee’chah’raht’nah v’hone. Kool’hone hone shah’ran sh’vee’keen sh’vee’teen b’tay’leen oom’voo’tah’leen lah sh’ree’reen v’lah kah’yah’meen. Need’rah’nah lah needray veh’eh’sah’rah’nah lah eh’sah’ray oosh’voo’ah’tah’nah lah sh’voo’ote. Reader: All vows, oaths, and promises of any kind wherewith we pledged

ourselves counter to our inherited faith in God who is One, Everlasting, Unseen, Unfathomable, we declare null and void.

All: We repent that these obligations have estranged us from the sacred task

we were chosen for. We repent. We repent. We shall strive from this Day of Atonement till the next to avoid such and similar obligations so that the Yom Kippur to follow may come to us for good.

Reader: Whatever binds us to falsehood may be absolved, released, annulled, made void and of no power. Hence all such vows shall be no vows and all such bonds shall be no bonds.

Arnold Schoenberg (Adapted)

h¥r§s°b kF Kol Nidre First repetition

Reader: The trembling and haunting melody of the Kol Nidre chant can have a

meaning of its own, even if I disregard the meaning of its words. Just knowing that the melody comes to me from the 1500's reminds me that as a Jew, I have actively participated in history. I am part of a people who have survived not for a mere 500 years, but for more than 3500 years. I am one of a people whose entire lifespan has alternated between annihilation and renewal, between death and rebirth. We have not merely survived throughout the centuries. We have done much more. We have accepted as part of our Jewish heritage the necessity of doing battle with evil, advancing human rights and the dignity of all people, and shouting repeatedly, "All of us do have a choice. Let us choose the good." The mere fact of the antiquity of the Kol Nidre chant renews my pride in being a part of a people who have had a mission over the centuries.

Mel Coffee

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h¥r§s°b kF Kol Nidre

Second repetition

Reader: Kol Nidre has another meaning-that of its words. At first, I am offended by and reject the concept that, "I renounce all vows to God, not only those made but also those promises which I may make tomorrow." But then I put myself in the place of my fellow Jews during the Inquisition. I look at my loved ones and visualize the horrors that forced my earlier counterparts to utter promises that they had no intention of fulfilling, in order to avoid unspeakable pain and the desecration of human dignity. I feel in myself the anger, the frustration of a human being forced to mouth empty words to preserve life. It is then that the words of the chant have meaning for me. It is then that the Kol Nidre challenges me to protect the human rights of all and to correct that which I know to be wrong. I therefore pledge myself to fulfill the challenge of the Kol Nidre.

Mel Coffee Ark is closed. Congregation is seated.

Affirmation

All: We affirm all promises and resolutions which we have made for the sake of love.

Where is my light?

Reader: My light is in me. All: Where is my hope? Reader: My hope is in me. All: Where is my strength? Reader: My strength is in me. All: And in you. In every person there is love and hate,

Good and evil, life and death.

Reader: We must purify our hearts For justice and love will save us from destruction.

All: We forgive others the wrongdoing of their past in order that we may pursue together the promise of our future.

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Reader: With all our will we choose the openness of courage. With all our strength

we choose the dignity of freedom. All: With all our might we enforce the power of hope.

With all our will we affirm the pursuit of life.

Reader: With all our imagination we shall reach beyond ourselves. With all our resolution we shall seek our humanity.

All: Deeds are better than words. Speak little; do much.

Reader: We affirm all promises and resolutions Which we have made for the sake of love.

Return Again All sing:

2 times

Return again, re turn again Return to the home of your soul

2 times Return to who you are Return to what you are Return to where you are born and reborn again Return again, re turn again Return to the home of your soul Shlomo Carlebach Prospective Immigrants Please Note… Either you will go through this door or you will not go through. If you go through there is always the risk of remembering your name. Things look at you double and you must look back and let them happen.

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If you do not go through it is possible to live worthily to maintain your attitudes to hold your position to die bravely’ but much will blind you, much will evade you, at what cost who knows? The door itself makes no promises. It is only a door. Adrienne Rich

“Get Up!”

O Lord, sometimes I feel rotten inside. Empty -- phony.

And no one else knows how bad I feel. They think I am fine... doing well. . . successful even.

But I know all the times I have failed. The people I disappointed. . . the mitzvote I avoided.

What hope can I have for the new year,

I shouldn't even make new promises Seeing how my efforts in the past. . . failed.

Last Rosh Hashanah's resolutions soon faded away. My bad habits... remain unbroken.

My good intentions… remain unrealized I can make no new vows... I can make no new efforts

I give up.

And then, during the Kol Nidre, I heard your plea, "Get up!

I only commanded one day for afflicting your soul. I gave you ten days for repentance,

For turning over a new leaf in the Book of Life. Now you will have fifty weeks... to be renewed.

Even if you don't have faith in yourself I have faith in you.

Get up off the floor and get up quickly Falling isn't the worst sin, Staying on the floor is."

Allen Maller

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A Song of the Ascents From the depths I have called out to you, REDEEMING ONE, please listen, my provider, to my voice! May you hearken to my voice of supplication. Were you to pay careful attention to a person's sins, who could endure, almighty one? With you alone originates all power to forgive; for this you are revered. So I have hoped, MERCIFUL ONE! My soul has hoped, and for your word I have looked forward in my yearning. My spirit yearns for my protector more than people watch for daybreak, truly, more than watching for the dawn. So does Israel eagerly anticipate THE MERCIFUL, for from THE MERCIFUL all kindness comes, from God alone comes all deliverance, yes, God alone delivers Israel from its wrongful acts.

Psalm 130

:s¨j¤t ²h±h 'Ubh¥vO¡t ²h±h 'k¥t¨r§G°h g©n§J Shema yisra’el adonay eloheynu adonay echad. Listen, Israel: The ETERNAL Is Our God, The ETERNAL ONE alone!

/sg²u okIgk I,Ufk©n sIcF o¥J QUrC Baruch shame kevode malchuto le’olam va’ed. Blessed be the name and glory of God’s realm, forever!



:Wh¤rg§JcU W¤,hC ,«z´z§n kg o¨Tc©,fU 'Wh®bhg ihC Ve’ahavta et Adonay Elohecha Bechole levovcha uvechole nafshecha uvechole me’odecha. Veha’yu hadevarim ha’eleh asher anochi metzavecha hayome al levahvehcha. Vishinamtam levanecha vedibarta bam Beshivtecha beveytecha evelechtecha vaderech uveshochbecha Uvekumecha Ukeshartam le’ot al yadecha vehayu letotafote beyn eynehcha Ooch’tav’tam al mezuzot beytecha uvisharecha.

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You shall love Adonay your God, 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 may discover Torah within you. Make your life into a voice of God, both in your stillness and in your movement. Renew these words each morning and each evening in devotion. Bind them in tefillin on your arm and head as symbols of acts and thoughts consecrated to Me. Write them on parchments at the entrance to your home, as a sign that all people may discover Me as they enter your home and your life.

Rabbi Burt Jacobson (Adapted) Reader: "God is the Power that makes for Salvation." Perhaps what Mordecai

Kaplan meant by this statement was that when we learn to transcend the sense of our purely physical existence and gain a glimpse of our infinite spiritual potential we perceive the existence of a glorious and radiant world. In this state of exaltation we are released from the prison of our physical fetters. We become free. A sense of personal salvation descends upon us. In this sense we become aware of the Power of God.

Morris Zuckerman

LOVE OF GOD

Reader 1: How can we love God since we don't know the Lord’s essence?

Reader 2: How can we love God since we can't conceive of Yah as a person? Reader 1: We can't even in all honesty say "Thou" "She" or "Him" to and of God.

Reader 2: We can't even address ourselves directly to God in any shape or form.

Reader 1: But love springs from a well of knowing and understanding.

Reader 2: It wells up in the mind and heart of a person.

Reader 1: The beginning of love is stirred by the smile of an infant.

Reader 2: By the glance in the eyes of another human being.

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Reader 1: By the awe and wonder of the universe.

Reader 2: By the glory of nature and the wonder of life in ourselves and all around us.

Reader 1: At such moments we become truly aware of the meaning of love.

Reader 2: At such a moment, perhaps, we become aware of God's Presence. And we are overwhelmed with the love of God.

Morris Zuckerman


:tkp v¥G«g Mi chamokah ba’elim Adonay. Mi chamokah nedor bakodesh, Nora tehilot osey feleh. "Who among the mighty can compare to you, ETERNAL ONE? Who can compare to you, adorned in holiness, awesome in praises, acting wondrously!"

Hashkivenu Divine Help UbchF§J©©v

Ubhkg GIrpU oh°H©jk UbFk©n Ub¥sh¦ng©v±u 'oIk¨Jk Ubh¥vO¡t ²h±h UbchF§J©©v 'W¤n§J ig©nk Ubgh¦JIv±u 'Wh®bpK¦n vcIy vmgC Ub¯b§E©,±u 'W¤nIk§J ,Fªx

'v¨Tt UbkhM©nU Ub¥r§nIJ k¥t hF /Ub¥rh¦T§x©T Whp²bF kmcU 'Ub¥tIcU Ub¥,tm rIn§JU 'v¨Tt oUj©r±u iUB©j Qk¤n k¥t hF ,Fªx Ubhkg G«rpU /okIg sg±u v¨Tg¥n 'oIk¨JkU oh°H©jk Ubhkg oIk¨J ,Fªx G¥rIP©v '²h±h v¨T©t QUrC /W¤nIk§J

/o°hkGUr°±h kg±u k¥tr§G°h INg kF kg±u

Hashkivenu Adonay Elohenu l’shalom, v’ha’ah’mee’danu malkanu l’chaim oof’roshe aleynu sukkot shalomehcha v’tahk’nanu b’ay’tsa tovah meel’fa’neh’cha v’hoe’she’anu l’mah’on sh’mecha oov’tsale k’nah’fehcha tass’tee’ranu kee ale shome’ranu oo’mah’tsee’lanu ahtah kee ale melech chanoon v’rah’choom atah oosh’more tsay’tanu oo’vo’anu l’chaim oo’l’shalom may’ah’tah v’odd olam oof’roshe aleynu sukkot shalomehcha. Baruch atah Adonay ha’poe’rashe sukkot shalom aleynu v’oll kole amo Yisrael v’oll y’roo’sha’lah’yeem.

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Help us to lie down, DEAR ONE, our God, in peace, and let us rise again, our sovereign, to life. Spread over us the shelter of your peace. Decree for us a worthy daily lot, and redeem us for the sake of your great name, and enfold us in the wings of your protection, for you are our redeeming guardian. Truly, a sovereign, gracious, and compassionate God are you. Guard our going forth each day for life and peace, now and always. Spread over us the shelter of your peace. Blessed are you, COMPASSIONATE ONE, who spreads your canopy of peace over all your people Israel and over Jerusalem.

vsh¦ng AMIDAH

You have four choices: Hebrew/Translation pages 103-107

Exercises pages 108-112 Readings pages 112-114

Your own silent meditation

The Amidah is traditionally recited while standing, beginning with three short steps forward and bowing left and right, a reminder of our entry into the divine presence. The Yom Kippur Amidah has seven blessings, seven opportunities for laying bare our most vulnerable private self before the One Self with whom pretense is useless. The Amidah is one of the most powerful meditations in Jewish spiritual practice. The full traditional text, when softly chanted (or davvened) is like a mantra, enabling the "davven-er" to use its images as aids to deep inner work. Seven is the number of creation completed, creation's purpose fulfilled.

:W¤,K¦v§T sh°D³h hpU j¨Tp¦T h©,p§G h²b«s£t Adonay s’fa’tee teef’tahch oo fee yageed tehilah’tehcha Open my lips, BELOVED ONE and let my mouth declare your praise.

1. Avot Ve’imot Ancestors ,«un¦t±u ,Ic£t

:Ubh¥,«un¦t±u Ubh¥,Ic£t h¥vOt¯u Ubh¥vO¡t ²h±h v¨T©t QUrC Baruch atah adonay alohenu v’alohay avotenu v’emahtenu. Blessed are you, ANCIENT ONE, our God, God of our ancestors

Alohay Sarah v¨r¨G h¥vO¡t Alohay Avrahum 'o¨v§¨rc©t h¥vO¡t Alohay Reevkah v¨ec¦r h¥vO¡t Alohay Yeetzchahk 'e¨jm°h h¥vO¡t

Alohay Rahchale k¥j¨r h¥vO¡t V’alohay Ya’akove 'c«eg³h h¥vOt¯u V’alohay Lay’ah v¨tk h¥vOt¯u

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God of Sarah God of Abraham

God of Rebekah God of Isaac God of Rachel God of Jacob And God of Leah;

'ohcIy oh¦s¨x£j k¥nID 'iIhkg k¥t 't¨rIB©v±u rIC°D©v kIs²D©v k¥tv vkªt±d thc¥nU ',«un¦t±u ,Ict h¥s§x©j rfIz±u 'k«F©v v¯bIe±u

:vc£v©tC In§J ig©nk o¤¥vh¯bc h¯bck W±bg©nk 'oh°H©j©v rp¥xC Ubc§,f±u 'oh°H©jC .p¨j Qk¤n 'oh°H©jk Ub¥rf²z

/oh°H©j oh¦vO¡t o¨v¨rc©t i¯d¨n '²h±h v¨T©t QUrC :i¯d¨nU gh¦JInU r¯zIg Qk¤n

:v¨r¨G ,©r±zg±u Ha’ale ha’gadole ha’geboore v’hanorah, ale elyone, gomale chasidim toveem, v’konay ha’kole, v’zocare chasday avot v’emote, oo’mayvee g’oo’lah leevnay v’nayhem l’ma’an sh’mo b’ahavah. Zochranu l’chaim, melech chafatze b’chaim, oo’chatvanu b’sayfare ha’chaim l’mah’ah’neh’chah aloheem chaim. Melech ozare oo’mo’she’ah oo’mah’gane. Baruch atah Adonay magane Avrahum v’ehzraht Sarah. Great, heroic, awesome God, supreme divinity imparting deeds of kindness, begetter of all; mindful of the loyalty of Israel’s ancestors bringing, with love, redemption to their children’s’ children for the sake of the divine name. Remember us for life, Sovereign who wishes us to live and write us in the Book of Life, for your sake, ever-living God. Regal One, our help, salvation and protector: Blessed are you, KIND ONE the shield of Abraham and help of Sarah. 2. Gevurot Divine Power ,«urc±d



:vgUJ±h jh¦nm©nU v®H©j§nU ,h¦n¥n Qk¤n :oh¦n£j©rC oh°H©jk uh¨rUm±h rfIz 'oh¦n£j©r¨v c©t WInf h¦n

vuvh v¨T©t QUrC :h¨j kf ,Ih£j©vk v¨T©t i¨n¡t®b±u :h¨j kf v¯H©j§n

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You are forever powerful, ALMIGHTY ONE, abundant in your saving acts. You send down the dew. In loyalty you sustain the living, nurturing the life of every living thing, upholding those who fall, healing the sick, freeing the captive and remaining faithful to all life held dormant in the earth. Who can compare to you, almighty God, who can resemble you, the source of life and death, who makes salvation grow? Who can compare to you, source of all mercy, remembering all creatures mercifully, decreeing life! Faithful are you in giving life to every living thing. Blessed are you, THE FOUNT OF LIFE, who gives and renews life. 3. Kedushat Hashem Hallowing God’s Name o¥J©v ,©Jªs§e

:vk¤X 'WUkk©v±h oIh kfC oh¦JIs§eU JIsë W§n¦J±u JIsë v¨T©t Holy are you. Your name is holy. And all holy beings hail you each day. 4. Kedushat Hayome The Day’s Holiness o«uh©v ,©Jªs§e

Ub¨Tc©r¥e±u 'Wh¤,Im¦nC Ub¨T§J©S¦e±u UbC ,hm¨r±u Ub¨Tc©v£t v¨T©t :,trë Ubhkg JIsË©v±u kIs²D©v W§n¦J±u 'W¤,sIcgk UbFk©n

You have loved us, and have taken pleasure in us, and have made us holy with your mitzvote, and you have brought us, sovereign one, near to your service, and have called us to the shelter of your great and holy name. On Shabbat, add the words in parenthesis.

Ub¥J§S©e (Ub¥,jUb§nc vm§r) Ubh¥,«un¦t±u Ubh¥,Ic£t h¥vOt¯u Ubh¥vO¡t Ub¥j§N©G±u WcUY¦n UbgC©G 'W¤,rI,C Ub¥ek¤j i¥,±u Wh¤,Im¦nC ,C©J iIm¨rcU vc£v©tC 'Ubh¥vO¡t ²h±h 'Ubkh¦j±b©v±u) W¤,gUJhC UbCk r¥v©y±u (W¤n§J h¥J§S©e§n k¥tr§G°h Vc UjUb²h±u 'W¤J§së


:iIrF°Z©v oIh±u k¥tr§G°h (±u ,C© ©v) J¥S©e§n

Our God, Our ancients’ God (take pleasure in our rest) enable us to realize holiness through your mitzvote, give us our portion in your Torah, let us enjoy the good things of your world, and gladden us with your salvation. (And help us to perpetuate, ETERNAL ONE, our God, with love and with desire, your holy Shabbat, and may all your people Israel, all who treat your name as holy, find rest and peace upon this day.) Refine our hearts to serve you truthfully, for you are a God of truth, and your word is truthful and

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endures forever. Blessed are you, ETERNAL ONE, the sovereign power over all the Earth, who raises up to holiness (Shabbat,) the people Israel and the Day of Remembrance. 5. Avodah Worship vs«ucg



Take pleasure, GRACIOUS ONE, our God, in Israel your people; lovingly accept their fervent prayer. May Israel’s worship always be acceptable to You. And may our eyes behold your forthcoming, with merciful intent, to Zion. Blessed are you, THE FAITHFUL ONE, who brings your presence home to Zion. 6. Hoda’ah Thanks vts«uv

'Ubh¥,Ic£t h¥vO¡tu Ubh¥vO¡t ²h±h 'tUv v¨T©tJ 'Qk Ub§j³b£t oh¦sIn tUv v¨T©t 'Ubg§J°h i¯d¨n 'Ubh¯H©j rUm 'sg²u okIgk Ubh¥,«un¦t±u oh¦rUx§N©v Ubh¯H©j kg W¤,K¦v§T rP©x±bU WK v¤sIb :rIs²u rIsk oIh kfC¤J Wh¤X°b kg±u Qk ,IsUeP©v Ubh¥,In§J°b kg±u W¤s²hC






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We give thanks to you that you are THE ALL MERCIFUL, our God, God of our ancestors, 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 the good things that are with us every hour, morning, noon and night. GOOD ONE, whose kindness never stops, KIND ONE, whose loving acts have never failed – always have we placed hope in you. For all these things, your name be blessed and raised in honor always, sovereign of ours, forever. And write down for a good life all the people of your covenant. Let all of life acknowledge you! May all beings praise your name in truth. O God, our rescue and our aid. Blessed are you, THE GRACIOUS ONE, whose name is good, to whom all thanks are due. 7. Birkat Hashalom Blessing for Peace o«uk¨J©v ,f§rc

tUv v¨T©t hF 'okIgk oh¦GT W§Ng k¥tr§G°h kg cr oIk¨J 'k¥tr§G°h W§Ng ,¤t Q¥rck Wh®bhgC cIy±u /oIk¨ ©v kfk iIs¨t Qk¤n

/W¤nIk§JC vg¨J kfcU ,g kfC kc¥, hc§JIh kF ,¤t±u



Shalom rav ol Yisrael am’cha taseem l’olam. Kee atah hoo melech adone l’chole ha’shalom. Grant abundant peace eternally for Israel, your people. For you are the sovereign source of all peace. So, may it be a good thing in your eyes to bless your people Israel, and all who dwell on Earth, in every time and hour, with your peace. In the book of life, blessing, peace, and proper sustenance, may we be remembered and inscribed, we and all your people, the house of Israel, for a good life and for peace. Blessed are you, COMPASSIONATE ONE, maker of peace.

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The Yom Kippur Silent Amidah The Standing Prayer

This version of the Amidah is an image-oriented Amidah using visualizations to guide you through the spiritual journey of the blessings of the Amidah.

Amidah in images 1. Avot

We call upon our ancestors for support in our journey.

The Image

Visualize Abraham and Sarah standing before you. They can be seen as two radiant light sources. Extend from them two rays of interwoven light. The light forms a chain that comes down through the generations into you. Receive the light from your feet. Connect it to the ground. Allow the light to grow up around you, following your spine until it comes to rest on the crown of your head. Spiral it down, clockwise, until you are enclosed in this light. The light is your protection. Enveloped by protecting light, feel your vitality, your urge to live. Bring to awareness the link between your own urge to live and the great Power that sustains you: This Power is Melech.

The Blessing

Once you have established the image, chant its blessing:

W±bg©nk 'oh°H©j©v rp¥xC Ubc§,f±u 'oh°H©jC .p¨j Qk¤n 'oh°H©jk Ub¥rf²z

'²h±h v¨T©t QUrC :i¯d¨nU gh¦JInU r¯zIg Qk¤n /oh°H©j oh¦vO¡t :v¨r¨G ,©r±zg±u o¨v¨rc©t i¯d¨n

Zochranu l’chaim, melech chafatze b’chaim, oo’chatvanu b’sayfare ha’chaim l’mah’ah’neh’chah aloheem chaim. Melech ozare oo’mo’she’ah oo’mah’gane. Baruch atah Adonay magane Avrahum v’ehzraht Sarah. • Remember us that we may live, Melech, who delights in Life! • Inscribe us in the Sefer Chayim – the Book of Life, for your sake, God of Life.

• Helping, saving and protecting power! You are a fountain of blessing Yah, protector of Avraham, supporter of Sarah.

2. Chesed and Gevurah

We open to Divine expansiveness and power.

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The Image

See yourself (or someone you love) in a time of your life in which you felt lost, confused, despairing. See a light come into your heart. Allow it to grow until you shine with your own Source. Imagine yourself lying down at first, and gradually, as the light fills you, you come to standing. The Blessing

:oh¦n£j©rC oh°H©jk uh¨rUm±h rfIz 'oh¦n£j©r¨v c©t WInf h¦n :oh¦,¥N©v v¯H©j§n '²h±h v¨T©t QUrC /oh¦,¥n ,Ih£j©vk v¨T©t i¨n¡t®b±u

Mee chamocha av ha’rockahmeem zochare y’tsoo’rov l’chaim b’rah’chah’meem. V’neh’eh’mon l’ha’chah’yote mayteem. Baruch atah Adonay m’chayay ha’mateem. Incomparable Source of Womb-like Compassion! With compassion You recall all Your creatures towards Life; Loyal restorer of life! You are a fountain of blessing Yah, restorer of life to the deadened.

3. Kedushat HaShem

We Name the Holy.

The Image

Breathe in and out, seeing the purity of your breath come into your body. Breathe out slowly, allowing all impurities to leave you. Experience the wholeness and completeness of each breath. Feel its circularity, its roundness, its holiness. God's Name is in each breath.

• Allow yourself to sense God's awesome power. Circulate this power

through your body as you ask each part of you to become an extension of God's desire.

• Let your awareness shift to the others who fill the room with you. Can you feel the others, like yourself, inviting their own selves to also become extensions of God? Feel their and your longing to serve God merge into one combined longing, like a woven wick that supports a great flame.

• Search within you for your old defenses and arrogances. They block your progress. If you can find them, this is a time to diminish their tyranny. Take a good look at where they come from, how they have served you and also ruled you.

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• As you begin to identify and work through each knot of negativity, you

will feel yourself becoming lighter and more open. You will feel Godly energy move through you and into the world. This is the spiritual state of becoming a "throne", a seat of the Divine Presence.

• Breathe deeply, allowing your breath to enter and soften all the sore, cramped muscles of your soul. As your breath fills you, an exaltation enters your being! You truly know your source in the One. Through your loving justice and compassion God's Kedusha holiness enters the world.

The Blessing

/JIs¨E©v Qk¤N©v '²h±h 'v¨T©t QUrC Baruch ata Yah (Adonay) haMelech haKadosh. You are a fountain of blessings, Yah, Breath-of-Life, Sacred Melech, Ruler, Power. 4. Kedushat HaYome

We open ourselves to the sacred in this Day of The Second Chance.

The Image • Look around the space you are in. We gather not only as individuals, but as a

people. We share deep conscious and unconscious memories. Whether Jew by birth or choice, throughout our history our souls were together. We bring with us all our human imperfections, and still we each feel called to the holiness that is possible here.

• This day is the Day of Forgiveness, the Day of the Second Chance. Fill your heart with your prayer that your failures can be forgiven. Embraced by the warm light of God's compassion you can shed layers of hurt, pain and despair and return again to live as your highest self.

• Locate in your body any remaining knots of cynicism and despair. Imagine hands massaging those knots. The hands are gentle and loving. Each time they touch you, you feel a warm rush of hope.

• Hope and gratitude blend, as you and we allow Godly guidance, Torah and mitzvote, to fill our lives. Feel the purity of your heart's desire to serve the One Light.

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The Blessing

k¥tr§G°h (±u ,C© ©v) J¥S©e§n '.¤r¨tv kF kg Qk¤n '²h±h 'v¨T©t QUrC /oh¦rPF©v oIh±u

Baruch atah Yah (Adonay) melech ol kol ha'arertz, m'kadesh (ha’shabbat v’) Yisrael, v'Yom ha’Keepurim You are a fountain of blessings, Yah, Melech - Source of Power filling the earth, making our people and this Yom Kippur sacred. 5. Avodah:

We open ourselves to sacred service

The Image See yourself as a pure flame, offering yourself to God. Feel the flame burning inside you. Feel your longing, your desire to know God, to serve God. Experience the great yearning that rests in that flame. The Blessing


V’teh’cheh’zeh’na ay’nay’nu b’shoovchah l’tsion b’rah’chah’meem. Baruch atah Yah ha’mah’chah’zeer Shechinah’toe l’tsion. May our eves behold your loving homecoming to Zion. A fountain of blessing are you, Yah, who brings your Shechinah home. (Shechinah is our name for the Divine Feminine, that aspect of God that dwells closest and most intimately with us. and which feels most profoundly the pain of being exiled by our hardness of heart and alienation.) 6. Modim: We open ourselves to gratitude.

The Image

See yourself as being grounded in the Earth and touching heaven. Know that you are a vessel for miracles. Contemplate for yourself some simple miracles that occur in your daily life. Find one that has happened to you this very day.

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The Blessing

/sg²u okIgk sh¦nT UbFk©n W§n¦J o©nIr§,°h±u Q©rC§,°h oKF kg±u /W¤,h¦rc h¯bC kF ohcIy oh°H©jk cI,fU

Ub¥,gUJ±h k¥tv ',¤n¡tC W§n¦J ,¤t Ukk©vh°u 'vk¤X WUsIh oh°H©j©v k«f±u /,IsIvk v¤t²b WkU W§n¦J cIY©v '²h±h v¨T©t QUrC /vk¤x Ub¥,r±zg±u

V’ol koolum yeet’bah’roch v’yeet’ro’mom sheemcha malkaynu tahmeed l’olam vay’ed. Oochtove l’chaim toveem kole b’nai v’ree’teh’cha. V’chole ha’chaim yo’doo’cha selah, vee’holl’l’lu et sheemcha b’emet ha’ale y’shoe’ah’taynu v’ez’rah’taynu selah. Baruch atah Yah ha’tove sheemcha oolchah nah’eh l’hoe’dote. For all these blessings we forever praise You! Inscribe all the people of your covenant for a good life. Let all life acknowledge you! A fountain of blessings are You; Your name is Goodness, and it gives us pleasure to give You thanks.

7. Shalom

We open ourselves to wholeness, completeness, fulfillment and peace. The Image

Visualize yourself bathed in light. The light is a rainbow of contentment, moving from your heart out to the people around you, into the ones you love, out into the community and beyond. See the light bathing the earth in love and peace. See what your world might look like filled with shalom: wholeness, completeness, perfection. Picture yourself in a place of true peace. Allow one image to grow colorful, clear and radiant. Rest in that image of yourself in shalom.

Meditations/Amidah Alternatives

Do not think that people are obligated to repent only for transgressions involving acts, such as stealing and robbing and promiscuity. Just as individuals must turn in repentance from such acts, so must they personally search out their evil thoughts and turn in repentance from anger, from hatred, from jealousy, from mocking thoughts, from over-concern with money or prestige, and from gluttony. From all these thoughts a person must turn in repentance. They are more serious than transgressions involving acts, for when a person is addicted to them, it is difficult to give them up. Thus it is said: “Let the wicked forsake their way, the unrighteous their thoughts.” (Isaiah 55:7)

Moses Maimonides

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All the living are one and holy, let us remember As we eat, as we work, as we walk and drive. All living are one and holy, we must make ourselves worthy. We must act out justice and mercy and healing As the sun rises and as the sun sets, As the moon rises and the stars wheel above us, We must repair goodness. We must praise the power of the one that joins us. Whether we plunge in or thrust ourselves far out Finally we reach the face of glory too bright For our eyes and yet we burn and we give light. We will try to be holy, We will try to repair the world given to us to hand on. Precious is this treasure of words and knowledge and deeds That moves inside us. Holy is the hand that works for peace and justice, Holy is the mouth that speaks for goodness Holy is the foot that walks towards mercy. Let us lift each other on our shoulders and carry each other along. Let holiness move in us. Let us pay attention to its small voice. Let us see the light in others and honor that light. Remember the dead who paid our way here dearly, dearly And remember the unborn for whom we build our houses. Praise the light that shines before us, through us, after us. Amen. Marge Piercy

The sacrificial efficacy of the ritual of atonement is nil, and its symbolic power of no value, unless the sense of sin leads us to seek reconstruction of our personalities in accordance with highest ethical possibilities of human nature; only then can we experience teshuvah, the sense of returning to God.

Mordecai M. Kaplan

A Reconstructionist Understanding of Sin and Salvation What are we to do about our sins? In the first place, we must not permit them to lead to self-hate or self-contempt. We must be able to see good in ourselves. We must believe that we have within us something that reflects the goodness that exists in the world. Most of our failures are due to distrust of our capacity for virtue. We, all of us, have ideals of the man or woman we should like to be. Let us see in the very fact that we

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project that ideal for ourselves the evidence that it must have some affinity with what we really are. This is the image of God in us. Though it may be obscured by our sins, if we can see it at all, we must come to live that ideal so much that we find satisfaction in removing the moral stains which obscure it.

Nothing that we can say or think can really undo what has been done. The past can never be relived and it always conditions the present and the future. Therein lies the inexorable reality of sin. Having failed, however, does not mean that we are failures, for the future lies before us with infinite possibilities.

In our discouragement, many of us brood over our incapacity for good behavior, instead of trying to find out what bad consequences of our acts make them sinful, and how we may put our conduct on the right track so that it will not lead to wreckage of our abiding purpose. If, instead of thinking of our sin as though it were a taint on our ego, we regard it as a form of bad behavior in our relations to the world about us, a disposition to wrong-doing rather than wrong-being, we will not brood about what has already been done, but try to learn from our experience how to do better. In this way we answer the paradox of sin by a sort of paradox of salvation. We must use our experience of sin to attain virtue. The power of teshuvah, that is turning in the direction of the will to moral achievement, converts what were willful sins into virtues.

Mordecai M. Kaplan All: I hereby forgive Whoever has hurt me or has done me any wrong Whether he did it deliberately or by accident Whether he did it by word or by deed.

May no one be punished on my account May I transgress no more That I do not revert to my old ways After that I do not do that which is wicked. Let the wrongdoing that I have committed be wiped away But not through sickness or suffering May the words of my mouth And the prayers that are in my heart Be my inspiration for the coming year.

Reader: Through Abraham, Isaac and Jacob, Amos, Isaiah and Micah, a heritage

has come down to us along all the painful paths our people have traveled. All: Through Sarah, Rebecca, Rachel and Leah, Miriam, Deborah, Hannah

and Ruth, a heritage has come down to us.

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Reader: When others worshipped gods indifferent to goodness, our mothers and fathers found the One whose law unites all people in justice and love.

All: A heritage of faith has come down to us out of the life of our people. Reader: When knowledge was the secret lore of princes and priests, our sages

opened their doors to all who sought understanding. All: A heritage of learning has come down to us out of the life of our people. Please rise.

WWee AAddmmiitt OOuurr BBeettrraayyaallss

Ashamnu

Who Are We? We're light and truth, infinite wisdom, eternal goodness...

Yet

we've abused, we've betrayed, we've been cruel, we've destroyed.

At our Core

We're light and truth, infinite wisdom, eternal goodness..

Yet we've embittered, we have falsified, we have slandered, we have hated.

Our Real Being is

Light and truth, infinite wisdom, eternal goodness...

Yet we've insulted, we have jeered,

we have killed, we have lied.

Who are we? We're light and truth, infinite wisdom, eternal goodness...

Yet

we've mocked, we've neglected, we've oppressed, we've perverted.

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At our Core We're light and truth, infinite wisdom, eternal goodness..

Yet

we have quarreled, we've rebelled, we have stolen, we've corrupted.

Our real Being is

light and truth, infinite wisdom, eternal goodness..

Yet we've been unkind, we've been violent,

we've left the path, we've led others off the path.

'Ub§x©nj 'Ub§s³z 'Ubg©J§r¦v±u 'Ubh°ug¤v /hp«s Ub§rC¦S 'Ubk³z²D 'Ub§s³dC 'Ub§n©Jt 'Ubh°ug 'Ub§r©rx 'Ubm©t°b 'Ub§s©r¨n 'Ubmk 'Ubc³ZF 'g¨r Ubmg²h /r¤e¤J Ubkp©¨y

'Ubhg¨T 'Ubcg¦T 'Ub§,©j¦J 'Ubg©Jr /;¤r«g Ubh¦ ¦e 'Ub§r©rm 'Ubg©JP /Ubg¨Tg¦T

Ashamnu Bagadnu Gazalnu

Dibar’nu Dofi

He’evinu V’hirshanu

Zadnu Chamasnu

Tafalnu Sheker

Ya’atznu Ra Kizavnu Latsnu

Maradnu Ni’atznu Sarar’nu

Avinu Pashahnu Ts’rar’nu

Kisheenu Oref

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Rashanu Shicatnu Tiavnu Ta’inu

Teetahnu

A Modern Ol Chate

We sin against You when we sin against ourselves; for our failures of truth, O Lord, we ask forgiveness: for pretending to emotions we do not feel; for using the sins of others to excuse our own; for denying our responsibility for our own misfortunes; for allowing others to do our thinking for us; for refusing to admit our share in the troubles of others; for condemning in others the faults we tolerate in ourselves; for passing judgment without knowledge of the facts; for remembering the price of things but forgetting their value; for tolerating even the smallest act of cheating; for teaching our children everything but the meaning of life; for loving our egos better than the truth.

/Ubk-rPF 'Ubk k©j§n 'Ubk jk§x ',Ijhk§x ©VIk¡t 'oKF kg±u

V’al kulam, Eloha s’lichot S’lach lanu, m’chal lanu Kaper lanu. We sin against You when we sin against ourselves; for our failures of love, O Lord, we ask forgiveness: for using people as steppingstones to advancement; for confusing love and lust; for withholding love to control those we claim to love; for giving ourselves the fleeting pleasure of inflicting lasting hurts; for hiding from others behind an armor of mistrust; for treating with arrogance people weaker than ourselves; for the condescending thought that others are inferior to us; for a lack of respect for our children; for shunting to a side those whose age is an embarrassment to us; for refusing to compromise and choosing to be self-righteous; for cynicism which eats away our faith in the possibility of love.


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V’al kulam, Eloha s’lichot S’lach lanu, m’chal lanu Kaper lanu. We sin against You when we sin against ourselves; for our failures of justice, O Lord, we ask forgiveness for us and all humanity: for the sin of keeping the poor in the chains of poverty; for the sin of racial hatred and prejudice; for the sin of denying its existence; for the sin of using violence; for the sin of separating ends from means; for the sin of filling the common air with poisons; for the sin of making our waters unfit to drink and unsafe for fish for the sin of pouring noxious chemicals upon trees and soil; for the sin of leaving our children an inheritance of nuclear fear; for the sin of war; for the sin of appeasing aggressors; for the sin of building weapons of mass destruction; for the sin of obeying criminal orders; for the sin of lacking civic courage; for the sin of silence and indifference; for running to do evil but limping to do good. For all these sins, teach us to forgive ourselves, and help us to overcome them.

/Ubk-rPF 'Ubk k©j§n 'Ubk jk§x ',Ijhk§x ©VIk¡t 'oKF kg±u V’al kulam, Eloha s’lichot S’lach lanu, m’chal lanu Kaper lanu.

Reader: Once our master, Rabbi Chaim of Zans, told us this parable:

A man had been wandering about in a forest for several days unable to find the way out. Finally he saw a man approaching him in the distance. His heart was filled with joy. "Now I shall surely find out which is the right way out of this forest," he thought to himself. When they neared each other, he asked the man, "Brother, will you please tell me the way out of the forest? I have been wandering about in here for several days and I am unable to find my way out." Said the other to him, "Brother, I do not know the way out either, for I too have been wandering about in here for many days. But this much I can tell you. Do not go the way that I have gone, for I know that it is not the way. Now come, let us search for the way out together.”

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We Cannot Merely Pray to You

Reader: We cannot merely pray to You, O God, to end war;

For we know that You have made the world in such a way That we must find the path to peace Within ourselves and with our neighbors.

All: We cannot merely pray to You, O God, to end starvation

For You have already given us the resources With which to feed the entire world, If we would only use them wisely.

Reader: We cannot merely pray to You, O God, to root out prejudice

For You have already given us eyes With which to see the good in all people If we would only use them wisely.

All: We cannot merely pray to You, O God, to end despair;

For You have already given us the power To clear away slums and to give hope If we would only use our power justly.

Reader: We cannot merely pray to You, O God, to end disease;

For You have already given us great minds With which to search out cures and healings If we would only use them constructively.

All: Therefore we pray to You instead, O God,

For strength, determination and will power, To do instead of only to pray, To become instead of merely to wish.

Reader: For Your sake and for ours, speedily and soon,

That our land and world may be safe, And that our lives may be blessed.

All: May the words that we pray,

and the deeds that we do Be acceptable before You, O God, Our Rock and our Redeemer.

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Ribono Shel Olam okIg k¤J IbIC¦r

Ribono Shel Olam okIg k¤J IbIC¦r Master of all the Worlds I hereby forgive whoever has hurt me and whoever has done me any wrong, whether he or she did it deliberately or by accident, whether by word or by deed, whether in this incarnation or any previous one. May no one be punished on my account. Ribono Shel Olam okIg k¤J IbIC¦r Master of all the Worlds May it be Your desire, Holy One of Blessing, My Power, and Power of my parents, that I miss the mark no more. Let me not revert to my old ways, that I do not cause anger with my actions; that I do not do that which is evil in Your sight; Ribono Shel Olam okIg k¤J IbIC¦r Master of all the Worlds May this be Your will: Wipe away the misdeeds that I have committed with your great compassion, but not through sickness or suffering. May the words of my mouth and the meditations of my heart be acceptable before you vuvh Yah my God my Rock and my Redeemer

,Ijhk§x Selichot Prayers for Forgiveness

Ub¯bUB¦r v¤tr¯h±u 'r¤e«C¦n Ub¥,g±u©J t«c²h±u 'c¤rg¥n Ub¯bUb£j©T vkg³h /c¤rg sg

Yah’ah’leh tah’chah’noo’nanu may’erev. v’yah’voe shav’ah’tanu mee’bo’kare, v’yay’rah’eh ree’noo’nanu odd erev.

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May our prayers rise at evening hour, and may our cry come forth from the dawn, and may our song be pleasing through the day. May our voices rise at evening hour, and may our merit come forth from the dawn, and may our prayer redeem us through the day. May our searching rise at evening hour, and may our plea for pardon come at dawn, and may our sigh reach you through the day. May refuge rise at evening hour, and may it come, for your sake, with the dawn, and may atonement reach us through the day. May salvation rise at evening hour, and may our cleansing come forth with the dawn, and may we plead for grace throughout the day. May our memory rise at evening hour, and may confession come forth with the dawn, and may our glory ring out through the day. May urgent prayer rise at evening hour, and may rejoicing come forth with the dawn, and may our plea be heard throughout the day. May our weeping rise at evening hour, and may it come forth to you with the dawn, and may it find your favor through the day.

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vuvh Yah! vuvh Yah! k¥t Ale God, oUj©r rachoom Nurturing Womb, iUB©j±u v’kanoon Compassionate, o°hP©t Q¤r¤t erek ah’pah’yeem Patient, s¤x¤j c©r±u v’rav kesed Abounding in Loyal Love ,¤n¡t®u v’emet Faithfulness ohpk£tk s¤x¤j rm«b notser kesed Assuring Loyal Love for a lah’ah’lah’feem thousand generations, g©Jp²u iIg t¥G«b no’say avone Forgiving bad behavior vah’peh’shah intentional and unintentional, v¨tY©j±u v’kah’tah’ah When we miss the mark v¥E³b±u v’nakeh And forgiving.

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Just like the lump of clay held in the sculptor's hands:

at will, the sculptor stretches it, at will, the sculptor makes it small.

And so are we in your hands, and so let love preserve;

look to your covenant, and do not let your anger serve.

Just like the piece of stone held in the mason's hands:

at will, the mason picks it up, at will, the mason cuts.

And so are we in your hands, you give life and take it away;

look to your covenant, and do not let your anger sway.

Just like the axe's blade

held in the blacksmith's hands: at will, it is plunged into the fire,

at will, it is taken out. And so are we in your hands;

you feed the needy and the poor, look to your covenant,

and let your anger rule no more.

Just like the wheel of the ship held in the pilot's hands: at will, the pilot turns it in,

at will, the pilot turns it out. And so are we in your hands,

O, God who blesses and forgives; look to your covenant,

and in your mercy let us live.

Just like the glass held in the glassmaker's hands:

at will, it is given form, at will, it is melted down.

And so are we in your hands; you make wrongdoing pass away,

look to your covenant, and don't let anger have its way.

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Just like the curtain's cloth held in the embroiderer's hands:

at will, it is made to lie flat, at will, it is gathered up.

And so are we in your hands, O, God of justice and of zeal;

look to your covenant, and let your anger be concealed.

Just like the silver

held in the smelter's hands: at will, it is blended with a metal,

at will, it is purified. And so are we in your hands, you who give healing to all ills;

look to your covenant, and let not anger shape your will.

Shema Kolenu Hear our Voice UbkIe g©n§J iIm¨rcU oh¦n£j©rC kC©e±u 'Ubhkg o¥j©r±u xUj 'Ubh¥vO¡t ²h±h 'UbkIe g©n§J

/Ub¥,Kp§T ,¤t /o¤s¤eF Ubh¥n²h J¥S©j 'vcUJ²b±u Whk¥t ²h±h Ubch¦J£v

/Ub¤N¦n j©E¦T k©t W§J§s¨e ©jUr±u 'Wh®bpK¦n Ubfhk§J©T k©t /Ubc±zg©T k©t Ub¥j«F ,IkfF 'v²b§e°z ,gk Ubfhk§J©T k©t

,It Ub¨Ng v¥Gg /UB¤N¦n e©j§r¦T k©t 'Ubh¥vO¡t ²h±h 'Ubc±zg©T k©t /Ub¨T§n©j°b±u Ub¨T§r³zg ²h±h v¨T©t hF 'UJ«ch±u Ubh¥t±bIG Ut§r°h±u 'vcIyk

iIh±d¤v±u Ubhp h¥r§n¦t iIm¨rk Uh§v°h /Ub¯dh°d£v v²bhC '²h±h v²bh°z£t©v Ubh¥r¨n£t /Ubk£tId±u Ub¥rUm ²h±h 'Wh®bpk UbCk

/Ubh¥vO¡t h²b«s£t 'v®bg©, v¨T©t 'UbkjIv ²h±h Wk hF

Shema kolenu Adonay Elohenu choos v’rah’chame aleynu v’kah’bale b’rah’chah’meem oov’rah’tsone et tefilah’tanu. Ha’shee’vanu Adonay alecha v’naw’shoe’vah chadashe yamaynu k’kedem. Oll tash’lee’chanu meel’fa’neh’chah v’roo’ach kad’sheh’chah oll tee’kahch mee’meh’nu. Oll tash’lee’kanu l’ate zeek’nah keechlote kochanu oll tah’oz’vanu. Oll tah’oz’vanu, Adonay Elohenu oll teer’chok mee’meh’nu Oseh emanu ote l’tovah v’yeer’oo sone’anu v’yay’vo’shoe kee atah Adonay ah’zar’tanu v’nee’kahm’tanu. Ah’mah’ranu ha’ah’zee’nah Adonay beenah ha’gee’ganu yee’you

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l’ratzone eemray feenoo v’hehg’yone lee’banu l’fah’neh’cha Adonay tsoo’ranu v’go’alanu kee l’cha Adonay hoe’chahl’nu Atah tah’ah’neh Adonay Elohenu. Hear our voice, ETERNAL ONE, our God, and accept our prayer with mercy and good will. Turn us, ANCIENT ONE, toward you, that we might be enabled to return. Renew our days like days of old. Do not cast us away from dwelling in your presence, and do not remove your holy spirit from our midst. And do not cast us off as we grow old; do not forsake us when our strength departs. Do not forsake us, GENTLE ONE, our God, do not withdraw from us. Give us a sign of blessing, so that anyone who bears us ill shall hesitate to harm us. For truly you, ETERNAL ONE, have always helped us and consoled us. Hear now our words, GOD OF COMPASSION, and behold our contemplation. May our words of prayer and meditations of our hearts be seen favorably, PRECIOUS ONE, our rock, our champion. For we place our hope in you, ETERNAL ONE, so may you answer us, Almighty One, our God. Please be seated. /Ubk-rPF 'Ubk k©j§n Ubk jk§x' Ubh¥,IN¦t±u Ubh¥,Ic£t h¥vOt¯u Ubh¥vO¡t

/Ubhct v¨T©t±u Wh®bc Ub¨t Ùbh¥vO¡t v¨T©t±u 'W¤Ng Ub¨t hF /Ub¥ek¤j v¨T©t±u 'Wkv§e Ub¨t Ùb¯bIs£t v¨T©t±u 'Wh¤scg Ub¨t /UbgIr v¨T©t±u 'W®bt«m Ub¨t ÙbkrId v¨T©t±u 'W¤,k£j³b Ub¨t

/Ub¥rmIh v¨T©t±u 'W¤,Kgp Ub¨t Ùb¥r§yIb v¨T©t±u 'W¤n§rf Ub¨t /UbcIr§e v¨T©t±u 'W¤,Kd§x Ub¨t Ùb¥sIs v¨T©t±u 'W¤,²hg©r Ub¨t

/Ub¥rh¦n£t©n v¨T©t±u 'Wh¤rh¦n£t©n Ub¨t ÙbFk©n v¨T©t±u 'W¤Ng Ub¨t

Elohenu vay’low’hay avotanu v’emoetanu selahch lanu m’chal lanu kapare lanu. Kee anu amecha, v’atah Elohenu, anu vah’neh’cha v’atah avenu Anu ah’vah’deh’cha v’atah ah’doe’nanu anu k’hah’leh’cha v’atah chelkanu Anu nah’chah’lah’techa v’atah go’rah’lanu anu tsonehcha v’atah roe’anu Anu karmecha v’atah note’ranu anu p’oo’lah’techa v’atah yotsranu Anu rah’ah’techa v’atah dodanu anu s’goo’lah’techa v’atah k’roe’vanu Anu ahmecha v’atah malkenu anu mah’ah’mee’rehcha v’atah mah’ah’meeranu Our God, our ancients' God, forgive us, pardon us, help us atone, We are Your People, and You are our God. We are born from You, and You are our Source. We serve You, and You are our Connection. We are Your community; and You our only One. We are Your heritage, and You are our Destiny. We are Your sheep, and You are our Shepherd.

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We are Your vineyard, and You are our Tender. We are Your creatures, and You are our Creator. We are Your faithful lovers, and You are our Beloved. We are Your treasure, and You are our Kin. We are Your people, and You are our Melech, our Ruler. We are Your faithful, and You are our Source of Faith.

Ub¥,fk©n Ubh¨¥n¦t/UbFk©n Ubhct oh¦Gg©n UbC ih¥t hF 'Ub¯bg³u Ub¯B¨j

/Ubgh¦JIv±u s¤x¤j²u v¨esm Ub¨Ng v¥Gg

Avinu malkeynu/ee’mahnu malchateynu Chaneynu v’aneynu. kee ayn banu ma’ah’seem Oseh ee’manu tse’dahkah v’chesed, V’ho’she’anu Our Father, Our King, teach us how to make this year a new beginning. Our Mother, Our Queen, teach us how to grow from the harshness of life. Our Source and our Destiny, teach us to accept what we must accept. Our Guide and our Truth, teach us to change what must be changed. Our Father, Our King, teach us how to face disease and death. Our Mother, Our Queen, teach us how to enjoy the gifts of life. Our Source and our Destiny, teach us how to make peace with our enemies. Our Guide and our Truth, teach us how to best help our people Israel. Our Father, Our King, teach us how we can best help all humanity. Our Mother, Our Queen, let us find pardon for our wrong-doings. Our Source and our Destiny, let us return to You wholly and completely. Our Guide and our Truth, teach us how to help those who are ill. Our Father, Our King, let us write our names in the Book of Life. Our Mother, Our Queen, help us find work that serves the good. Our Source and our Destiny, help us to find inner freedom. Our Guide and our Truth, help us to learn how to love.

Our Father, Our King, receive our prayers. Our Mother, Our Queen, teach us how to be good lovers. Our Source and our Destiny, teach us how to be good parents. Our Guide and our Truth, teach us how to be good children.

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Our Father, Our King, teach us how to be good friends. Our Mother, Our Queen, teach us how to be good Jews. Our Source and our Destiny, teach us how to be good people. Our Guide and our Truth, teach us how to be in harmony with Your universe.

Aleynu Ubhkg Please rise. It is customary to bow at "v’anachnu korim”



'kg©N¦n o°h©n C Ir¨e±h c©JInU '.¤r¨t s¥x«h±u o°h©nJ v¤yIb tUv¤J /sIg ih¥t Ubh¥vO¡t tUv 'oh¦nIr§n h¥vc²dC IZg ,³bhf§JU

:I,rI,C cU,FF 'I,kUz xp¤t UbFk©n ,¤n¡t oh¦vO¡tv tUv ²h±h hF 'Wcck k¤t ,«c¥J£v³u oIH©v Tg©s²h±u

:sIg ih¥t ',©j¨T¦n .¤r¨tv kg±u 'kg©N¦n oh©n C tUv©v oIHC :.¤r¨tv kF kg Qk¤nk ²h±h v²h¨v±u :r©n¡t®b±u

/s¨j¤t In§JU s¨j¤t ²h±h v®h§v°h Ahlaynu l’shabay’och l’adone hakole, l’tate g’dulah l’yosare b’raysheet, sh’natan lanu torat emet v’chayay olam nahtah b’tochanu v’anachnu koreem oo’meesh’tah’chah’veem oo’modeem leafnay melech, malchay ha’malcheem, ha kahdoesh baruch hoo. Sheh-hoo noteh shamayim veyosade ahretz oomoshav y’karo b’shamayim me-mah-al oosh’cheenat uzo b’gavhay m’romeem hoo Elohaynu ain ode. Emet malchanu ehfehs zoolatoe K’ka’toov b’torahtoe v’ya’da’tah hayome v’ha’shay’voe’tah el l’vovehcha, key Adonay hoo ha’Eloheem bah’shamayim me’ma’al v’al ha’aretz me’tahchat ane ode, ane ode. V’ nehehmar, v’hawyaw Adoenoy l’melek ol kole ha’ahretz. B’yome hahoo, b’yome hahoo, yee-heh-yeah Ahdoenoy ehchad, oo’shmoe, oo’shmoe, oo’shmoe ehchad. It is up to us to offer praises to the Source of all, to declare the greatness of the author of creation, who gave to us teachings of truth and planted eternal life within us. And so, we bend the knee and bow, acknowledging the sovereign who rules above all those who rule, the blessed Holy One. 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

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shall know this day, and bring it home inside your heart, that THE SUPREME ONE is God in the heavens above and on the earth below. There is no other God." And it is written: "THE EVERLASTING ONE will reign as sovereign over all the earth. On that day shall THE MANY NAMED be one, God's name be one!" Reader: In my view, you are that power within me that will urge me to realize

divine ideals. For me, you are that force both within and without that represents justice, righteousness, and peace. Through me, and through all of us, those glorious ideals will be realized. For doing justice is loving you, and acting righteously is praising you and actively pursuing peace is following you. So, although we have trouble invoking you and although we are not agreed on who you are, today, we join in asking you to give us strength.

All: Give us the guts of Jeremiah, the ideals of Isaiah and the wisdom of

our Rabbinic tradition.

Reader: Give these not, only to us here but to all mankind. Help all the world to realize that only in peace can life be worthwhile, that only in peace can we be truly free to love, and create, and believe, and live. We wish this not only for ourselves but for all and we wish it NOW. Shalom Ba'olam. Peace in the world.

Arnold Rachlis (Adapted) Congregation rises.

When We Remember Them by Sylvia Kamens and Jack Reimer


We remember them.

All: At the blowing of the wind and in the chill of winter We remember them.


All: At the blueness of the skies and in the warmth-of summer We remember them.


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All: At the beginning of the year and when it ends We remember them. For they are now a part of us, As we remember them.


All: When we are lost and sick at heart

We remember them.




All: As long as we live, they too will live For they are now a part of us, As we remember them.

Traditional Mourner's Kaddish

Qhk§n³h±u 'V¥,Ug§rf trc h¦S tnkgC /tC©r V¥n§J J©S©e§,°h±u k©S³D§,°h tk²dgC `/k¥tr§G°h ,hC kf§s h¯H©jcU iIfh¥nIhcU iIfh¯H©jC V¥,Ufk©n

h¥nkgkU okgk Q©rc§n tC©r V¥n§J t¥v±h :i¥nt Ur§n¦t±u ch¦r¨e i©n±zcU r¨S©v§,°h±u t¥¬³b§,°h±u o©nIr§,°h±u r©tP§,°h±u 'jC©T§J°h±u Q©rC§,°h :t²H©nkg

i¦n tKgk tKgk tUv Qh¦rC tJ§sªe§S V¥n§J kK©v§,°h±u vKg§,°h±u 't¨nkgC i¨rh¦n£t©S 't,n¡j®b±u t,jC§JªT 't,rh¦J±u t,f§rC kF

kF kg±u Ubhkg oh°H©j±u t²H©n§J i¦n tC©r tnk§J t¥v±h :i¥nt Ur§n¦t±u oIkJ v¤Gg³h tUv uh¨nIr§nC oIk¨J v¤G«g :i¥nt Ur§n¦t±u 'k¥tr§G°h

:i¥nt Ur§n¦t±u kc¥, hc§JIh kF kg±u 'k¥tr§G°h kF kg±u Ubhkg

Reader: Yitgadal veyitkadash shemey raba. Be’alma divra chirutey veyamleech malchutey bechayaychone oovyomaychone uvchahyay dechole beyt Yisrael ba’agalah oovizman kariv ve’imru amen.

All: Yehey shemey raba mevarach le’alam oolalmey almaya. Reader: Yitbarach veyishtabach veyitpa’ar veyitromam veyitnasay veyit’hadar

veyitahel veyithahlal shemey dekudsha All: bereech hu

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Reader: le’ela le’ela meekol birchata veshirata tushbechata venechemata da’amiran be’alma ve’imru amen. Yehay sh’lamah rahbah meen sh’may’yah v’chaim aleynu v’al kal Yisrael ve’imru amen.


Reader: Let God's name be made great and holy in the world that was created as

God willed. May God complete the holy realm in your own lifetime, in your days, and in the days of all the house of Israel, quickly and soon. And say: Amen.

All: May God's great name be blessed, forever and as long as worlds endure. Reader: May it be blessed, and praised, and glorified, and held in honor, viewed

with awe, embellished, and revered; and may the blessed name of holiness be hailed, though it be higher by far than all the blessings, songs, praises, and consolations that we utter in this world. And say: Amen. May Heaven grant a universal peace, and life for us, and for all Israel. And say: Amen. May the one who creates harmony above, make peace for us and for all Israel, and for all who dwell on earth. And say: Amen.

Millennia ago we opted to choose To burden ourselves with the yoke. Yes, we have chosen our task to be our own living torch, A beam for our brothers to follow. That is our destiny; our bittersweet task. The lamp that we lit in ancient temples No Haman, no tyrant could extinguish. Inquisitor's cross and its misshapen offspring; the hooked one... Horrendous and sterile abominations; bony fingers of death have touched us again and again. But we are the seed of Jacob... the Spirit of Mankind, And our triumphant laughter (and muted sobs) Will be our hymn to life and will echo as long As is heard the Sh'ma Yisrael!

Maurice Diamant

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On a Sunny Evening Reader: On a purple, sun-shot evening

Under wide-flowering chestnut trees Upon the threshold full of dust Yesterday, today, the days are all like these.

Trees flower forth in beauty, Lovely too their very wood all gnarled and old That I am half afraid to peer Into their crowns of green and gold.

The sun has made a veil of gold So lovely that my body aches. Above, the heavens shriek with blue Convinced I've smiled by some mistake, The world's abloom and seems to smile. I want to fly but where, how high? If in barbed wire, things can bloom Why couldn't I? I will not die!

"I Never Saw Another Butterfly" 1944 Anonymous Written by the children in Barracks L318 and L417, ages 10-16 years Terezin Concentration Camp All: May we remember and honor tonight and at every Kol Nidre the bleak

and hopeless courage of those who during the Holocaust were murdered. Yet may their sons and daughters, our cousins and comrades, in Poland and Russia, In America and Israel, forever remember to stand together across the borders as they have stood together across the centuries. May they become free Jews wherever they live; may they resist both coercion and cajolery. It is said, Am Yisrael chai--the Jewish people live. But we say, more; Am Yisrael yi’ga’el--The Jewish people will be free!

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All sing. Repeat 6 times.

Lo Yissa Goy h«ud g©G°h tO

c¤r¤j h«ud k¤t h«ud g©G°h tO v¨n©jk¦n s«ug Us§nk°h tO

Lo Yisa goy el goy che-rev. Lo yil-m’du ode mil-cha-mah. Nation shall not lift up sword against nation, neither shall they learn war anymore. And everyone 'neath their vine and fig tree Shall live at peace and unafraid. And into plowshares beat their swords. Nations shall study war no more.

Isaiah 2:4

Crossing the Water (Chorus) We are crossing the water our whole lives through.

We are making a passage that is straight and true. Every heart is a vessel. Every dream is a light. Shining through the darkness of the blackest night.

Well there is no shallow water And not but love to keep us safely From the dangers and the devils of the deep But with every breath within us We search forever more To find some peaceful harbor on that far off shore. (Chorus) For some it is a glory For some it is a game For some it is a story filled with emptiness and pain But as rising winds in chorus We search for steady ground There is only that before us There can be no turning ‘round. (Chorus)

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Oh, there is no other journey that will ever be the same No second chance horizon that will call you by your name So when the welling waves wash o’er you And the stormy winds they drive Give your heart a song Sing it loud and long Keep your dreams alive (Chorus) Bill Staines

Am Yisrael Chai h©j k¥tr§G°h og

h©j k¥tr§G°h og h©j k¥tr§G°h og h©j k¥tr§G°h og

h©s hkC sg h©s hkC sg

h©s hkC sg h©j k¥tr§G°h og

Am Yisrael Chai Am Yisrael Chai Am Yisrael Chai Ad B’lee Dai Ad B’lee Dai Ad B’lee Dai Am Yisrael Chai The Jewish people live! Now and forever. Traveler’s Prayer T'filat Haderech e¤r¤s©v ,kp§,

May we be blessed as we go on our way May we be guided in peace May we be blessed with health and joy May this be our blessing, Amen

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May we be sheltered by the wings of peace May we be kept in safety and in love May grace and compassion find their way to every soul May this be our blessing, Amen.

The Night The Same As The Day

Reader: On Yom Kippur the night is the same as the day. For during all the days of the year the gates of compassion are open during the day; during the night is the same as the day; for the gates of understanding are open from nightfall on, and the night is the same as the day, to our benefit. This is the muted evening hour-- lingering always on the day's edge. It will not fail, believe in it. Walk erect to meet it.

All: Until we come together again at the beginning of another day...Shalom!

May you be inscribed in the book of life for a joyous and healthy New Year.

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Northern Virginia RECONSTRUCTIONIST

COMMUNITY

Yom Kippur

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A Reconstructionist Understanding of Sin and Salvation

What are we to do about our sins? In the first place, we must not permit them to lead to self-hate or self-contempt. We must be able to see good in ourselves. We must believe that we have within us something that reflects the goodness that exists in the world. Most of our failures are due to distrust of our capacity for virtue. We, all of us, have ideals of the man or woman we should like to be. Let us see in the very fact that we project that ideal for ourselves the evidence that it must have some affinity with what we really are. This is the image of God in us. Though it may be obscured by our sins, if we can see it at all, we must come to live that ideal so much that we find satisfaction in removing the moral stains which obscure it.

Nothing that we can say or think can really undo what has been done. The past can never be relived and it always conditions the present and the future. Therein lies the inexorable reality of sin. Having failed, however, does not mean that we are failures, for the future lies before us with infinite possibilities.

In our discouragement, many of us brood over our incapacity for good behavior, instead of trying to find out what bad consequences of our acts make them sinful, and how we may put our conduct on the right track so that it will not lead to wreckage of our abiding purpose. If, instead of thinking of our sin as though it were a taint on our ego, we regard it as a form of bad behavior in our relations to the world about us, a disposition to wrong-doing rather than wrong-being, we will not brood about what has already been done, but try to learn from our experience how to do better. In this way we answer the paradox of sin by a sort of paradox of salvation. We must use our experience of sin to attain virtue. The power of teshuvah, that is turning in the direction of the will to moral achievement, converts what were willful sins into virtues.

Mordecai M. Kaplan

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Four main reasons are given for the command to fast on Yom Kippur • Fasting as a penance. By fasting on Yom Kippur, we show contrition for the

wrong we have done and good we have failed to do. When we fast for our sins, we are saying in so many words, we do not want to be let off lightly; we deserve to be punished.

• Fasting as self-discipline. Fasting on Yom Kippur serves a potent reminder of

the need of the self-discipline which leads to self-improvement. • Fasting as a means of focusing the mind on the spiritual. By fasting on Yom

Kippur, the needs of the body are left unattended for twenty-four hours and Jews give all their concentration to the things of the spirit.

• Fasting as a means of awakening compassion. By fasting we are moved to think

of the needs of others and to alleviate their suffering. Louis Jacobs When asked the reason for his leniency in permitting the sick to eat during Yom Kippur, Rabbi Hayim of Brisk replied, "It's not that I am lenient when it comes to Yom Kippur, but I am strict when it comes to saving a life." For those who are physically well, fasting on Yom Kippur is a mitzvah that nourishes our souls. However, for those of us who are physically frail, the mitzvah incumbent upon us is to nourish our bodies, so that we may live. Teshuvah (inward turning) can only occur where life allows for the turning.

Leila Gal Berner

Reader: Today is a day to reflect. It is a day to contemplate your life, To think of the good, the bad, and the changes you want. It is a day to examine your life in relationship with others, in relationship with yourself. And as the Torah directs us: "... in the seventh month, on the tenth day of the month ... this day shall atonement be made for you, to cleanse you ... it is a statute forever."

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Reader: As Jews welcome the New Year, we will, As we have for centuries, Weigh the harsh realities Against the total heritage of the Jewish people Endurance, ingenuity, determination, hope and courage. And we will arrive at the immemorial conclusion That the Jewish People lives! The road ahead is mined with dangerous possibilities ... But there is no alternative but to move ahead toward the beckoning vision of a peaceful world,

In which, Israel, the nation, and Israel, the Jewish people, Will occupy an honored place.

Adapted from The Reconstructionist

Masquerading – A Parable

The Kelemer maggid asked: "Why is the Day of Atonement called in Hebrew Yom ki-Purim (a day like Purim)?" And he gave this answer: "The similarity between the two days is based on the fact that on both days it is customary to masquerade. On Purim Jews masquerade and don the costumes of non-Jews. On the Day of Atonement, they masquerade as pious Jews. On this Yom Kippur, we are called upon to look behind our masks, the masks we wear out of fear of non-conformity, the masks we wear to impress others, the masks we wear to hide our feelings, and the masks we wear to avoid the pain of self examination. On this Yom Kippur we are called upon to confront ourselves without masks.

r©j© ©v ,If§rC Birchote Hashachar Morning Blessings

h°b£t³u /k¥tr§G°h Wh¤,ubF§Jn 'ceg³h Whkvt Uc«Y v©n kfh¥v k¤t v®u£j©T§J§¤t 'W¤,hc tIc¨t W§S§x©j crC

oIe§nU 'W¤,hC iIg§n h¦Tc©v¨t ²h±h /W¤,t§r°hC W§J§§s¨e vf§rc¤t 'vg¨rf¤t±u v®u£j©T§J¤t h°b£t³u /W¤sIcF iF§J¦n

oh¦vO¡t 'iIm¨r ,g '²h±h Wk h¦,Kp§, 'h°b£t³u /h¦G«g ²h±h h¯bpk /Wg§J°h ,¤n¡tC h°b¯bg 'W¤S§x©j crC

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Ma toe-vu o’ha lecha ya’ah’cove mishk’notehchah yisrael. V’ani b’rove chasd’cha, eshtahchahveh el hay’chol kadsh’cha b’year’ah’teh’cha Adonay ahavtee m’one bay’techa, u’makome meeshkan k’vodecha. V’ani eshtahchahveh v’echrah’ah ev’r’cha leafnay Adonay oh’see v’ani t’fee’lah’tee alecha Adonay ate rahsone eloheem b’rove chasdecha, ah’nee’nee b’emet yeesh’eh’cha. How lovely are your tents, O Ya'akov, how fine your encampments, Yisrael! And as for me, drawn by your love, I come into your house. I lay me down in a humble surrender, before your holy shrine in awe. GREAT ONE, how I love your house's site, adore your Glory's dwelling place. And as for me, I fall in prayer, my body I bend down, I greet, I bless, I bend the knee, before THE ONE who fashions me. And as for me, my prayer is for you, GENTLE ONE, may it be for you a time of desire, O God, in the abundance of your love, respond to me in truth with your help. As the heart yearns for the waters of a brook, so yearns my heart for you, O God. My soul now thirsts for God, the living God. When might I come to see the face of God? My tears have been my food both day and night, whenever people said to me: "Where is your God?" These things I call to mind, and I pour out my soul, as I now pass amid the crowd, making my way with them up to the house of God, amid the sound of jubilation and thanksgiving, amid the roar of celebration. Why are you downcast, my soul, why do you sigh within me? Place hope in God! For soon I shall again give thanks to God, whose presence is my saving force! Psalm 42: 2 - 6

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A Chassidic Teaching

Do not think that the words of prayer as you say them

go up to God.

It is not the words themselves that ascend; it is rather the burning desire of your heart that rises like smoke toward the heavens.

If your prayer consists only of words and letters,

and does not contain your heart's desire, how can it rise up to God?

Return again

Return again – Return again Return to the home of your soul

Return to who you are – Return to what you are Return to where you were born and reborn again

Return again – Return again Return to the home of your soul.

Shlomo Carlebach

oh¦rc§s of©ng Uj§e vuvh k¥t UcUJ UcUJ

K’ chu ee’mah’chem d’vah’reem Shoe’vu shoe’vu ale Adonay Take with you your words (of t’shuvah) And return, return to the Source-of-All

:okIg¨v Qk¤n Ubh¥vO¡t ²h±h vT©t QUrC

Baruch atah Adonay/Yah Elohenu melech ha’olam

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Blessed is the Source of Life of all the World

...whose Image is mirrored in my own.

...whose Freedom challenges me to be free.

...whose Teaching makes of me a Jew.

...whose Wisdom opens the blind eye.

...whose Compassion commands us to clothe the naked.

...whose Justice bids us to free the captive.

...whose Love calls us to lift the fallen.

...whose Unity demands that we care for all life.

...whose Being provides us with infinite possibilities.

...whose Torah guides my every step.

...whose Wonder removes sleep from my eyes, that I might awake to the wonder of Life! Rami M. Shapiro

:tUv QUrC okIg¨v v²h¨v±u r©nt¤J QUrC :In§J QUrC ,h¦Jt¥rc v¤G«g QUrC :tUv QUrC v¤G«g±u r¥nIt QUrC :In§J QUrC o¯H©e§nU r¯zID QUrC :tUv QUrC .¤r¨tv kg o¥j©r§n QUrC

Baruch sheh’ah’mahr v’ha’yah ha’olam baruch hoo Baruch oseh v’ray’sheet baruch sh’moe Baruch omare v’oseh baruch hoo Baruch gozare oom’kah’yame baruch sh’moe Baruch m’rah’chame ol ha’aretz baruch hoo

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Blessed is the one who spoke and the world became. Blessed is the one. Blessed is the one who in the beginning gave birth. Blessed is the one who says and performs. Blessed is the one who declares and fulfills. Blessed is the one whose womb covers the earth. Blessed is the one whose womb protects all creatures. Blessed is the one who nourishes those who are in awe of Her. Blessed is the one who lives forever, and exists eternally. Blessed is the one who redeems and saves. Blessed is God's name.

Naomi Janowitz and Margaret Moers Wenig

Ub¨Tc©v£t vC©r vc£v©t

Ahavah rabah ahav’tanu

We are loved by an unending love.

We are embraced by arms that find us, even when we are hidden from ourselves. We are touched by fingers that soothe us, even when we are too proud for soothing. We are counseled by voices that guide us, even when we are too embittered to hear.


We are supported by hands that uplift us, even in the midst of a fall.

We are urged on by eyes that meet us, even when we are too weak for meeting.


Embraced, touched, soothed, counseled... ours are the arms, the fingers, the voices; ours are the hands the eyes, the smiles.

We are loved by an unending love. Rami M. Shapiro

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Oon'tahneh Toe’kef ;¤e«T v®B©,±bU We are aware of the majesty of the day. Please rise. All sing:

:iUn¥,j¯h rUpF o«um o«uhcU iUc¥,F°h v²b¨J©v Jt«rC B’rosh, b’rosh, b’rosh hashana yay-chataymoon. Uv’yome, uv’yome, uv’yome tsome keepour yay-cha-taymoon. All: On New Year's Day it is written,

and on the Day of Atonement, it is sealed ...

Reader: When we really begin a new year it is decided, And when we actually repent it is determined: Who shall be truly alive,

And who shall merely exist;

Who shall be happy And who shall be miserable; Who shall attain fulfillment in his days, And who shall not attain fulfillment in her days;

All sing:

:iUn¥,j¯h rUpF o«um o«uhcU iUc¥,F°h v²b¨J©v Jt«rC B’rosh, b’rosh, b’rosh hashana yay-chataymoon. Uv’yome, uv’yome, uv’yome tsome keepour yay-cha-taymoon. Reader: Who shall be tormented by the fire of ambition.

And whose hopes shall be quenched by the waters of failure; Who shall be pierced by the sharp sword of envy, And who shall be torn by the wild beast of resentment; Who shall hunger for companionship, And who shall thirst for approval;

Who shall be shattered by the earthquake of social change, And who shall be plagued by the pressures of conformity;

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All sing:

:iUn¥,j¯h rUpF o«um o«uhcU iUc¥,F°h v²b¨J©v Jt«rC B’rosh, b’rosh, b’rosh hashana yay-chataymoon. Uv’yome, uv’yome, uv’yome tsome keepour yay-cha-taymoon. Reader: Who shall be strangled by insecurity And who shall be stoned into submission; Who shall be content with their lot And who shall go wandering in search of satisfaction;

Who shall be serene, And who shall be distraught;

Who shall be at ease, And who shall be afflicted with anxiety;

Who shall be poor in their own eyes, And who shall be rich in tranquility;

Who shall be brought low with futility,

And who shall become exalted through achievement. Reader: But teshuvah, tefillah and ts'dakah v¨esm vkp§T vcUJ§T

Repentance/turning, prayer and righteous deeds Have the power to change The character of our lives.

Let us resolve To repent, to pray, and to do righteous deeds That we may begin a truly New Year.

All sing:

:iUn¥,j¯h rUpF o«um o«uhcU iUc¥,F°h v²b¨J©v Jt«rC B’rosh, b’rosh, b’rosh hashana yay-chataymoon. Uv’yome, uv’yome, uv’yome tsome keepour yay-cha-taymoon. On the Day of Renewal--we can decide And on the Day of Repentance-we can determine:

Who shall truly live, And who shall cease to live-although in the midst of life;

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Who shall attain fullness of life through sharing, And who shall cut him/her-self off from living by selfishness;

Who shall be consumed by the fires of arrogance, And who shall be quenched by the waters of despair;

Who shall be cut down by the sword of envy, And who shall be devoured by beastly hatred;

Who shall hunger for love, And who shall thirst for friendship;

Who shall be shaken by the rejection of sacred values, And who shall be plagued by the scorning of cherished virtues;

Who shall be strangled to silence, And who shall be stoned into submission;

Who shall find rest in home and hearth, And who shall be driven to wandering;

Who shall attain tranquility of mind and soul, And who shall be beset with anxiety and doubt;

Who shall have a life poor in accomplishment, And who shall have a life rich in satisfactions

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We are clay. You are the potter Who shapes us at his will. Mold us into worthy vessels Even though we're only clay. Do not smash us if we prove imperfect, Remember we are only clay.

We are glass. You are the craftsman Who can blow us into many shapes. Form us into finest crystal Even if You have to twist and turn us. But do not smash us if we are not pure, Remember we are only glass.

We are silver You are the smith Who molds us as he wishes. Hammer us as You design Even though we are not gold. Do not smash us if we tarnish Remember we are only silver.

We are the rudder. You are the helmsman Who steers us to the left or to the right. Direct us to the shore you choose. Do not let us idly spin Even if we constantly resist Your grasp, Remember that the waves are very strong.

We are threads. You are the weaver Who creates the pattern that he likes. Weave us, God, into Your plan. Make us supple, straight and true. And do not throw us in a heap If we should not be perfect. Remember we are only threads.

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From the cowardice that shrinks from new truth, From the laziness that is content with half-truths, From the arrogance that thinks it knows all truth O God of truth, deliver us. Mordecai M. Kaplan It is customary to bow. The reader chants the first line, and the congregation responds with the second.

:Q¨r«c§n©v ²h±h ,¤t Uf§rC Barchu et Adonay ha’m’vorach. Bless THE INFINITE, the blessed ONE!

:sg²u okIgk Q¨r«c§n©v ²h±h QUrC Baruch Adonay ha’m’vorach l’olam va-ed! Blessed is THE INFINITE, the blessed ONE, now and forever. On this Day of Atonement… We will not seek to escape responsibility for our own selves. We will not fault parents, siblings or childhood traumas for the weaknesses we display. Nor will we blame society, the economy, or our institutions for their failure to make us perfect. Judaism teaches us that we are free, not free to do anything we want, for we have obligations to others, nor free to be anyone we wish, for we are influenced by others. But free to choose, a dozen times a day how we will react to life’s challenges and in this small way to mold ourselves to become better than we are. On this Day of Atonement… We need to accept responsibility for our own selves. We cannot be perfect, continuously happy and successful, always attractive, popular and healthy. We seek only to be better, to be a little kinder, braver, and more patient. To do a few more mitzvote, to share a few more simchas. To be at one with ourselves, our values and our dreams, as well as being at one with our people, our traditions and our God.

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:s©j²h-o³D ,Ij©t/oh¦j©t ,c¡J ohg²B-v©nU cIY-v©n v¯B¦v Heenay mah tove oo’mah nah’eem shevet achim/achot gam yachad. Behold, how good and pleasant it is for brothers and sisters to dwell together in unity!

:IsIcF .¤r¨tv kf tO§n ',Itcm ²h±h 'JIsë 'JIsë 'JIsë Kadoshe, kadoshe, kadoshe Adonay ts’vah’ote m’low chole ha’ah’retz k’voedoe. Holy, holy, holy is THE RULER of the multitudes of heaven. The whole world overflows with divine glory!

:InIe§N¦n ²h±h sIcF QUrC Baruch kevode Adonay meem’koemoe. Blessed be the glory of THE ONE wherever God may dwell!

g©n§J Shema :s¨j¤t ²h±h 'Ubh¥vO¡t ²h±h 'k¥tr§G°h g©n§J



Baruch shame kevode malchuto le’olam va’ed.



:Wh¤rg§JcU W¤,hC ,«z´z§n kg o¨Tc©,fU 'Wh®bhg ihC

Ve’ahavta et Adonay Elohecha bechole levovcha uvechole nafshecha uvechole me’odecha. Veha’yu hadevarim ha’eleh asher anochi metzavecha hayome al levahvehcha. Vishinamtam levanecha vedibarta bam beshivtecha beveytecha

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evelechtecha vaderech uveshochbecha oov’kumecha. Oo’keshartam le’ot al yadecha vehayu letotafote beyn eynehcha oo’ch’tav’tam al mezuzot beytecha uvisharecha. Listen Israel: THE ETERNAL is our GOD, THE ETERNAL ONE alone! Blessed be the name and glory of God’s realm, forever! You shall love Adonay your God, 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 may discover Torah within you. Make your life into a voice of God, both in your stillness and in your movement. Renew these words each morning and each evening in devotion. Bind them in tefillin on your arm and head as symbols of acts and thoughts consecrated to Me. Write them on parchments at the entrance to your home, as a sign that all people may discover Me as they enter your home and your life. Burt Jacobson (Adapted) SH'MA: LISTEN, LISTEN, LISTEN! Let us take each other's hands

and walk toward the light of God. Let us stay in the presence of God and in the nowness of Joy.

Let us be free of separation

of all kinds. Let us resist the temptation

to judge each other's behavior.

Let us stop our suffering. Let us together, once and for all,

let go of all our past hurts, and unmet desires. Let us put our total trust in God and

then see only the God-Self in each other and feel God's never-ending Love filling us to the brim and over.

Let us let go of all our self-doubts

that we have projected onto each other. Let us join our wills as one

and be directed only by the godliness within ourselves and God's gentle caring for us.

Let us join in Love. Let us join in Joy. Let us join in Peace. Let us LISTEN, LISTEN, LISTEN to the

still, small voice of God, to our Breath that brings God's voice to Life.

Gerold Jampolsky (adapted)

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GUIDED MEDITATION: Think of someone who loves you. Feel his or her presence. Take a deep breath and open up to the love that is coming to you. Focus on that feeling of love.

Levi W. Kelman

Each second we live is a new and unique moment of the universe, a moment that never was before and will never be again-and what do we teach our children? We teach them that two and two is four, and that Paris is the capital of France. When will we also teach them what they are? We should say to each of them, "Do you know what you are? You are a marvel! You are unique. In all of the world there is no other child exactly like you. In the millions of years that have passed there has never been another child like you. And look at your body…what a wonder it is. You may become a Shakespeare, a Michelangelo, a Beethoven. You have the capacity for anything. Yes, you are a marvel. And when you grow up, can you then harm another who is like you, a marvel? You must cherish one another. You must work-we all must work-to make this world worthy of its children."

Pablo Casals

Repentance is not just a psychological phenomenon, a storm within a human teacup, but is a process that can effect real change in the world, in all the worlds. Every human action elicits certain inevitable results that extend beyond their immediate context, passing from one level of existence to another, from one aspect of reality to another. The act of repentance is, in the first place, a severance of the chain of cause and effect in which one transgression follows inevitably upon another. Beyond this, it is an attempt to nullify and even to alter the past. This can only be achieved when we subjectively shatter the order of our own existence. The thrust of repentance is to break through the ordinary limits of the Self. Obviously this cannot take place within the routine of life; it [must] be an ongoing activity throughout life. Repentance is thus something that persists; it is an ever-renewed extrication from causality and limitation.

Adin Steinsaltz

oh¦rJ±hk '²h±hC oh¦eh¦Sm Ub±b©r 'cU,f±u :In§J aIs¨e±u oIr¨n 'sg ifIJ 'Q©rC§,¦T oh¦eh¦Sm h¥rc¦scU 'o¨nIr§,¦T oh¦r¨J±h hpC /vK¦v§, v²ut²b

/kK©v§,¦T oh¦JIs§e c¤r¤ecU 'JS©e§,¦T oh¦sh¦x£j iIJkcU Shochane odd mahrome v’kadoshe sh’moe. V’chatoov, rah’n’nu tsah’dee’keem b’Adonay lah’shah’reem nah’vah t’heelah. B’fee y’shah’reem teet’roe’mom, oove’deev’ray tsah’dee’keem teet’bah’roch, oo’veel’shone chasidim teet’kah’dosh, oove’keh’rehv k’dosheem teet’hah’lahl.

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Forever dwelling in the heights, forever holy is God's name! And it is written: "Sing joyously, you fervent ones, about THE FOUNT OF LIFE, for, from the upright, praise is fitting!" By the mouths of all the upright you are raised! And in the words of all the just ones you are blessed! And on the tongues of all the fervent you are sanctified! And in the midst of all the saintly, you are praised Guided meditation. The astounding moment of awe and thanksgiving experienced by the Israelites upon the crossing of the Red Sea has parallels in all of our lives. We have all had difficult crossings, experiences that we struggled through in spite of the pain they caused us. Thus completion afforded us a sublime sense of inner joy and peace. Take a moment to recall one of those times. Allow the feelings of celebration to envelop you. Hold on to those feelings as you recite the Mi chamochah.

Devora Bartnoff

', h¦¦v§, trIb 'J¤s«EC r¨S§t®b vf«nF h¦n '²h±h ohk¥tC vf«nf h¦n :tkp v¥G«g

'o²H©v ,p§G kg W§n¦Jk ohkUt±d UjC¦J v¨Js£j v¨rh¦J :Ur§nt±u Ufhk§n¦v±u UsIv oKF s©j³h

:sg²u okIgk QO§n°h ²h±h W¤nªt±bf v¥spU 'k¥tr§G°h ,©r±zgC v¨nUe 'k¥tr§G°h rUm

/k¥tr§G°h JIs§e 'In§J ,Itcm ²h±h Ubk£t«D /k¥tr§G°h±u v¨sUv±h :k¥tr§G°h k©t²D ²h±h v¨T©t QUrC

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Me chamochah ba’elim Adonay. Me kamochah nedor bakodesh, Nora tehilot osey feleh. Shira chadashah sheebchoo g’oo’leem l’sheemcha ol safat ha’yam, yachad koolam hoedoo v’heemleechu v’amru: Adonay yimloch le’olam va’ed. Tzoor Yisrael, koomah b’ezrot Yisrael, oofday cheen’oo’mehchah y’hoodah v’yisrael. Go’aleynu Adonay tz’va’ote sh’mo. K’doshe Yisrael. Baruch atah Adonay ga’al yisra’el. "Who among the mighty can compare to you, ETERNAL ONE? Who can compare to you, adorned in holiness, awesome in praises, acting wondrously!" A new song did the redeemed ones sing out to your name, beside the Sea. Together, all of them gave thanks, declared your sovereignty, and said: "THE HOLY ONE will reign forever!" Rock of Israel, rise up to the help of Israel, redeem, according to your word, Judah and Israel. Blessed are you, ETERNAL ONE, the champion of Israel. Open unto me - Light for my darkness Open unto me - Courage for my fear Open unto me - Hope for my despair Open unto me - Peace for my turmoil Open unto me --Joy for my sorrow Open unto me - Strength for my weakness Open unto me - Wisdom for my confusion Open unto me - Forgiveness for my sins Open unto me - Tenderness for my toughness Open unto me - Love for my hates Open unto me - Thy self for my self O dear God, Open unto me Text: Howard Thurmond

Music: Shawn Israel Zevit

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vsh¦ng The Yom Kippur Silent Amidah The Standing Prayer

The Amidah is traditionally recited while standing, beginning with three short steps forward and bowing left and right, a reminder of our entry into the divine presence. The Yom Kippur Amidah has seven blessings, seven opportunities for laying bare our most vulnerable private self before the One Self with whom pretense is useless. The Amidah is one of the most powerful meditations in Jewish spiritual practice. The full traditional text, when softly chanted (or davvened) is like a mantra, enabling the "davven-er" to use its images as aids to deep inner work. Seven is the number of creation completed, creation's purpose fulfilled. There are two alternative versions that follow. On 158-162 there is a guided visualization Amidah. On 162-167 there are alternative readings in English. This time can also be used for the personal silent meditation of your heart.

:W¤,K¦v§T sh°D³h hpU j¨Tp¦T h©,p§G h²b«s£t Adonay s’fa’tee teef’tahch oo fee yageed tehilah’tehcha Open my lips, BELOVED ONE and let my mouth declare your praise. 1. Avot Ve’imot Ancestors ,«un¦t±u ,Ic£t

:Ubh¥,«un¦t±u Ubh¥,Ic£t h¥vOt¯u Ubh¥vO¡t ²h±h v¨T©t QUrC Baruch atah Adonay Elohenu v’Elohay avotenu v’emoetaynu. Blessed are you, ANCIENT ONE, our God, God of our ancestors.

Elohay Sarah v¨r¨G h¥vO¡t Elohay Avrahum 'o¨v§¨rc©t h¥vO¡t Elohay Reevkah v¨ec¦r h¥vO¡t Elohay Yeetzchahk 'e¨jm°h h¥vO¡t

Elohay Rahchale k¥j¨r h¥vO¡t V’Elohay Ya’akove 'c«eg³h h¥vOt¯u V’Elohay Lay’ah v¨tk h¥vOt¯u


'ohcIy oh¦s¨x£j k¥nID 'iIhkg k¥t 't¨rIB©v±u rIC°D©v kIs²D©v k¥tv vkªt±d thc¥nU ',«un¦t±u ,Ict h¥s§x©j rfIz±u 'k«F©v v¯bIe±u

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:vc£v©tC In§J ig©nk o¤¥vh¯bc h¯bck W±bg©nk 'oh°H©j©v rp¥xC Ubc§,f±u 'oh°H©jC .p¨j Qk¤n 'oh°H©jk Ub¥rf²z

/oh°H©j oh¦vO¡t o¨v¨rc©t i¯d¨n '²h±h v¨T©t QUrC :i¯d¨nU gh¦JInU r¯zIg Qk¤n

:v¨r¨G ,©r±zg±u

Ha’ale ha’gadole ha’geboore v’hanorah, ale elyone, gomale chasidim toveem, v’konay ha’kole, v’zochare chasday avot v’emote, oo’mayvee g’oo’lah leevnay v’nayhem l’ma’an sh’mo b’ahavah. Zochraynu l’chaim, melech chafatze b’chaim, oo’katvanu b’sayfare ha’chaim l’mah’ah’neh’chah Eloheem chaim. Melech ozare oo’mo’she’ah oo’mah’gane. Baruch atah Adonay magane Avrahom v’ehzraht Sarah. Great, heroic, awesome God, supreme divinity imparting deeds of kindness, begetter of all; mindful of the loyalty of Israel’s ancestors bringing, with love, redemption to their children’s’ children for the sake of the divine name. Remember us for life, Sovereign who wishes us to live and write us in the Book of Life, for your sake, ever-living God. Regal One, our help, salvation and protector: Blessed are you, KIND ONE the shield of Abraham and help of Sarah. 2. Gevurot Divine Power ,«urc±d



:vgUJ±h jh¦nm©nU v®H©j§nU ,h¦n¥n Qk¤n :oh¦n£j©rC oh°H©jk uh¨rUm±h rfIz 'oh¦n£j©r¨v c©t WInf h¦n

vuvh v¨T©t QUrC :h¨j kf ,Ih£j©vk v¨T©t i¨n¡t®b±u :h¨j kf v¯H©j§n


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:vk¤X 'WUkk©v±h oIh kfC oh¦JIs§eU JIsë W§n¦J±u JIsë v¨T©t

You are holy. Your name is holy. And all holy beings hail you each day.


Ub¨Tc©r¥e±u 'Wh¤,Im¦nC Ub¨T§J©S¦e±u UbC ,hm¨r±u Ub¨Tc©v£t v¨T©t :,trë Ubhkg JIsË©v±u kIs²D©v W§n¦J±u 'W¤,sIcgk UbFk©n

You have loved us, and have taken pleasure in us, and have made us holy with your mitzvote, and you have brought us, sovereign one, near to your service, and have called us to the shelter of your great and holy name. On Shabbat, add the words in parenthesis.

Ub¥J§S©e (Ub¥,jUb§nc vm§r) Ubh¥,«un¦t±u Ubh¥,Ic£t h¥vOt¯u Ubh¥vO¡t Ub¥j§N©G±u WcUY¦n UbgC©G 'W¤,rI,C Ub¥ek¤j i¥,±u Wh¤,Im¦nC ,C©J iIm¨rcU vc£v©tC 'Ubh¥vO¡t ²h±h 'Ubkh¦j±b©v±u) W¤,gUJhC UbCk r¥v©y±u (W¤n§J h¥J§S©e§n k¥tr§G°h Vc UjUb²h±u 'W¤J§së


:iIrF°Z©v oIh±u k¥tr§G°h (±u ,C© ©v) J¥S©e§n Our God, Our ancients’ God (take pleasure in our rest) enable us to realize holiness through your mitzvote, give us our portion in your Torah, let us enjoy the good things of your world, and gladden us with your salvation. (And help us to perpetuate, ETERNAL ONE, our God, with love and with desire, your holy Shabbat, and may all your people Israel, all who treat your name as holy, find rest and peace upon this day.) Refine our hearts to serve you truthfully, for you are a God of truth, and your word is truthful and endures forever. Blessed are you, ETERNAL ONE, the sovereign power over all the Earth, who raises up to holiness (Shabbat,) the people Israel and the Day of Remembrance.

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Take pleasure, GRACIOUS ONE, our God, in Israel your people; lovingly accept their fervent prayer. May Israel’s worship always be acceptable to you. And may our eyes behold your forthcoming, with merciful intent, to Zion; Blessed are you, THE FAITHFUL ONE, who brings your presence home to Zion. 6. Hoda’ah Thanks vts«uv

'Ubh¥,Ic£t h¥vOt¯u Ubh¥vO¡t ²h±h 'tUv v¨T©tJ 'Qk Ub§j³b£t oh¦sIn tUv v¨T©t 'Ubg§J°h i¯d¨n 'Ubh¯H©j rUm 'sg²u okIgk Ubh¥,«un¦t±u oh¦rUx§N©v Ubh¯H©j kg W¤,K¦v§T rP©x±bU WK v¤sIb :rIs²u rIsk oIh kfC¤J Wh¤X°b kg±u Qk ,IsUeP©v Ubh¥,In§J°b kg±u W¤s²hC






We give thanks to you that you are THE ALL MERCIFUL, our God, God of our ancestors, 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 the good things that are with us every hour, morning, noon and night. GOOD ONE, whose kindness never

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stops, KIND ONE, whose loving acts have never failed – always have we placed hope in you. For all these things, your name be blessed and raised in honor always, sovereign of ours, forever. And write down for a good life all the people of your covenant. Let all of life acknowledge you! May all beings praise your name in truth. O God, our rescue and our aid. Blessed are you, THE GRACIOUS ONE, whose name is good, to whom all thanks are due. 7. Birkat Hashalom Blessing for Peace o«uk¨J©v ,f§rc

kF kg±u Ubhkg 'oh¦n£j©r±u s¤x¤j²u i¥j 'vfrcU vcIy oIk¨J oh¦G rItc hF :Wh®bP rItC s¨j¤tF UbKF 'Ubhct 'Ubf§rC :W¤Ng k¥tr§G°h v¨esmU 's¤x¤j ,c£v©t±u oh°H©j ,©rIT 'Ubh¥vO¡t ²h±h 'UbK T©,²b Wh®bP W§Ng ,¤t Q¥rck Wh®bhgC cIy±u :oIk¨J±u oh°H©j±u oh¦n£j©r±u vfrcU

:o«ukJ±u z«g-crc oh¦ng¨v-kf-,¤t±u k¥tr§G°h



Seem shalom tovah oov’ra’cha, kane v’chesed v’ra’cha’meem. B’sayfare chaim, b’rahcha v’shalom oo’farnahsah tovah n’zahchare v’neekatave l’fa’nehcha. Anachnu v’chole amcha bate Yisrael l’chaim toveem u’lashalome. Baruch atah Adonay oseh ha’shalome. Grant peace, goodness and blessing in the world, grace, love, and mercy over us and over all your people Israel. Bless us, SOURCE OF BEING, all of us, as one amid your light, for by your light, WISE ONE, our God, you give to us the Torah of life, and love of kindness, justice, blessing, mercy, life, and peace. So may it be a good thing in your eyes, to bless your people Israel, and all peoples, with abundant strength and peace. In the book of life, blessing, and peace, and proper sustenance may we be remembered and inscribed, we and all your people, the house of Israel, for a good life and for peace. Blessed are you, COMPASSIONATE ONE, maker of peace.

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Amidah in images

This version of the Amidah is an image-oriented Amidah using visualizations to guide you through the spiritual journey of the blessings of the Amidah.

1. Avot We call upon our ancestors for support in our journey.

The Image Visualize Abraham and Sarah standing before you. They can be seen as two radiant light sources. Extend from them two rays of interwoven light. The light forms a chain that comes down through the generations into you. Receive the light from your feet. Connect it to the ground. Allow the light to grow up around you, following your spine until it comes to rest on the crown of your head. Spiral it down, clockwise, until you are enclosed in this light. The light is your protection. Enveloped by protecting light, feel your vitality, your urge to live. Bring to awareness the link between your own urge to live and the great Power that sustains you: This Power is Melech. The Blessing Once you have established the image, chant its blessing: W±bg©nk 'oh°H©j©v rp¥xC Ubc§,f±u 'oh°H©jC .p¨j Qk¤n 'oh°H©jk Ub¥rf²z

'²h±h v¨T©t QUrC :idnU gh¦JInU r¯zIg Qk¤n /oh°H©j oh¦vO¡t :v¨r¨G ,©r±zg±u o¨v¨rc©t i¯d¨n

Zochranu l’chaim, melech chafatze b’chaim, v’chatvanu b’sayfare ha’chaim l’mah’ah’neh’chah Eloheem chaim. Melech ozare oo’mo’she’ah oo’mah’gane. Baruch atah Adonay magane Avrahum v’ehzraht Sarah. • Remember us that we may live, Melech, who delights in Life! • Inscribe us in the Sefer Chayim – the Book of Life, for your sake, God of Life. • Helping, saving and protecting power! You are a fountain of blessing Yah, protector

of Avraham, supporter of Sarah.

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2. Chesed and Gevurah: We open to Divine expansiveness and power.

The Image

See yourself (or someone you love) in a time of your life in which you felt lost, confused, despairing. See a light come into your heart. Allow it to grow until you shine with your own Source. Imagine yourself lying down at first, and gradually; as the light fills you, you come to standing. The Blessing

:oh¦n£j©rC oh°H©jk uh¨rUm±h rfIz 'oh¦n£j©r¨v c©t WInf h¦n :oh¦,¥N©v v¯H©j§n '²h±h v¨T©t QUrC /oh¦,¥n ,Ih£j©vk v¨T©t i¨n¡t®b±u

Mee chamocha av ha’rochahmeem zochare y’tsoo’rov l’chaim b’rah’chah’meem. V’neh’eh’mon l’ha’chah’yote mayteem. Baruch atah Adonay m’chayay ha’mateem. Incomparable Source of Womb-like Compassion! With compassion You recall all Your creatures towards Life; Loyal restorer of life! You are a fountain of blessing Yah, restorer of life to the deadened.

3. Kedushat HaShem: We Name the Holy.

The Image Breathe in and out, seeing the purity of your breath come into your body. Breathe out slowly, allowing all impurities to leave you. Experience the wholeness and completeness of each breath. Feel its circularity, its roundness, its holiness. God's Name is in each breath.

• Allow yourself to sense God's awesome power. Circulate this power through your body as you ask each part of you to become an extension of God's desire.

• Let your awareness shift to the others who fill the room with you. Can you

feel the others, like yourself, inviting their own selves to also become extensions of God? Feel their and your longing to serve God merge into

one combined longing, like a woven wick that supports a great flame.

• Search within you for your old defenses and arrogances. They block your progress. If you can find them, this is a time to diminish their tyranny. Take a good look at where they come from, how they have served you and also ruled you.

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• As you begin to identify and work through each knot of negativity, you will

feel yourself becoming lighter and more open. You will feel Godly energy move through you and into the world. This is the spiritual state of becoming a "throne", a seat of the Divine Presence.

• Breathe deeply, allowing your breath to enter and soften all the sore,

cramped muscles of your soul. As your breath fills you, an exaltation enters your being! You truly know your source in the One. Through your loving justice and compassion God's Kedusha holiness enters the world.

The Blessing

/JIs¨E©v Qk¤N©v '²h±h 'v¨T©t QUrC Baruch ata Yah (Adonay) haMelech haKadosh. You are a fountain of blessings, Yah, Breath-of-Life, Sacred Melech Power. 4. Kedushat HaYome: We open ourselves to the sacred in this Day of The

Second Chance.

The Image

• Look around the space you are in. We gather not only as individuals, but also as a people. We share deep conscious and unconscious memories. Whether Jew by birth or choice, throughout our history our souls were together. We bring with us all our human imperfections, and still we each feel called to the holiness that is possible here.

• This day is the Day of Forgiveness, the Day of the Second Chance. Fill your

heart with your prayer that your failures can be forgiven. Embraced by the warm light of God's compassion you can shed layers of hurt, pain and despair and return again to live as your highest self.

• Locate in your body any remaining knots of cynicism and despair. Imagine

hands massaging those knots. The hands are gentle and loving. Each time they touch you, you feel a warm rush of hope.

• Hope and gratitude blend, as you and we allow Godly guidance, Torah and

mitzvote, to fill our lives. Feel the purity of your heart's desire to serve the One Light.

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The Blessing

k¥tr§G°h (±u ,C© ©v) J¥S©e§n '.¤r¨tv kF kg Qk¤n '²h±h 'v¨T©t QUrC /oh¦rPF©v oIh±u

Baruch atah Yah (Adonay) Melech ol kol ha'aretz, m'kadesh (ha’shabbat v’) Yisrael, v'Yom ha’Keepurim You are a fountain of blessings, Yah, Melech - Source of Power filling the earth, making our people and this Yom Kippur sacred. 5. Avodah: We open ourselves to sacred service.

The Image See yourself as a pure flame, offering yourself to God. Feel the flame burning inside you. Feel your longing, your desire to know God, to serve God. Experience the great yearning that rests in that flame. The Blessing


V’teh’cheh’zeh’na ay’nay’nu b’shoovchah l’tsion b’rah’chah’meem. Baruch atah Yah ha’mah’chah’zeer Shechinah’toe l’tsion. May our eves behold your loving homecoming to Zion. A fountain of blessing are you, Yah, who brings your Shechinah home. (Shechinah is our name for the Divine Feminine, that aspect of God that dwells closest and most intimately with us. and which feels most profoundly the pain of being exiled by our hardness of heart and alienation). 6. Modim: We open ourselves to gratitude.

The Image

See yourself as being grounded in the Earth and touching heaven. Know that you are a vessel for miracles. Contemplate for yourself some simple miracles that occur in your daily life. Find one that has happened to you this very day.

The Blessing

/sg²u okIgk sh¦nT UbFk©n W§n¦J o©nIr§,°h±u Q©rC§,°h oKF kg±u /W¤,h¦rc h¯bC kF ohcIy oh°H©jk cI,fU

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Ub¥,gUJ±h k¥tv ',¤n¡tC W§n¦J ,¤t Ukk©vh°u 'vk¤X WUsIh oh°H©j©v k«f±u /,IsIvk v¤t²b WkU W§n¦J cIY©v '²h±h v¨T©t QUrC /vk¤x Ub¥,r±zg±u

For all these blessings we forever praise You! Inscribe all the people of your covenant for a good life. Let all life acknowledge you! A fountain of blessings are You; Your name is Goodness, and it gives us pleasure to give You thanks. 7. Shalom: We open ourselves to wholeness, completeness, fulfillment and peace.

The Image

Visualize yourself bathed in light. The light is a rainbow of contentment, moving from your heart out to the people around you; into the ones you love, out into the community and beyond. See the light bathing the Earth in love and peace. See what your world might look like filled with shalom: wholeness, completeness, perfection. Picture yourself in a place of true peace. Allow one image to grow colorful, clear and radiant. Rest in that image of yourself in shalom.

Meditations Amidah Alternatives Well maybe it's the time of the year or maybe it's the time of man. I don't know who I am, But life is for learning. We are stardust We are golden And we've got to get ourselves Back to the garden.

Joni Mitchell Strange is our situation here upon earth. Each of us comes for a short visit, not knowing why, yet sometimes seeming to divine a purpose. From the standpoint of daily life, however, there is one thing we do know: that we are here for the sake of each other, above all, for those upon whose smile and well-being our own happiness depends, and also for the countless unknown souls with whose fate we are connected by a bond of sympathy. Many times a day I realize how much my own outer and inner life is built upon the labors of others, both living and dead, and how earnestly I must exert myself in order to give in return as much as I have received and am still receiving.

Albert Einstein (adapted)

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Let no one be discouraged by the belief there is nothing one person can do against the enormous array of the world's ills, misery, ignorance and violence. Few will have the greatness to bend history, but each of us can work to change a small portion of events. And in the total of all those acts will be written the history of a generation. It is from numberless, diverse acts of courage and belief that human history is shaped. Each time a person stands up for an ideal or acts to improve the lot of others or strikes out against injustice, he or she sends a tiny ripple of hope. Crossing each other from a million different centers of energy and daring, those ripples can build a current which can sweep down the mightiest walls of oppression and resistance.

Robert F. Kennedy Once there were two brothers. One had a wife and children, the other did not. They lived together in one house-happy, quiet, and satisfied with the portions which they inherited from their father. Together they worked the fields with the sweat of their brows. And the harvest came. The brothers bound their sheaves and brought them to the threshing floor. There they divided the crops of the field in two parts equally between them, and left them. That night, the brother who had no family lay on his bed and thought: I am alone ... but my brother has a wife and children. Why should my share be equal to his? And he rose from his bed, went stealthily out into the threshing floor, took from the stalks of his own sheaf, and added them to the sheaf of his brother. That same night, the other brother turned to his wife and said: "It is not right that we have divided the crop into two equal parts, one for me and one for my brother. He is alone and has no other joy or happiness, only the yield of the field. Therefore, come with me, my wife, and we will secretly take from our share and add to his." And they did so. In the morning, the brothers went out into the threshing floor, and they wondered that the sheaves were still equal. Each one decided to investigate. During the night each one rose from his bed to repeat his deed. And they met each other on the threshing floor, each with his sheaves in his arms. Thus the mystery was explained. The brothers embraced, and kissed each other. And God looked with favor on this threshing floor where the two brothers conceived their good thoughts...and the children of Israel chose it for the site of their Holy Temple.

Zev Vilnay

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What is a new song? When we break our habits of heart and mind We step out of the past and into the Present.

What is new is what is no longer habitual. What is new is what arises out of the Moment.

Rami M. Shapiro If you always assume the one sitting next to you is the Messiah waiting for some simple human kindness You will soon come to weigh your words and watch your hands. And if the Messiah chooses not to be revealed in your time It will not matter. Daniel Siegel A Woman's Meditation When men were children, they thought of God as a father; When men were slaves, they thought of God as a master; When men were subjects, they thought of God as a king. But I am a woman, not a slave, not a subject, not a child who longs for God as father or mother. I might imagine God as teacher or friend, but those images, like king, master, father or mother, are too small for me now. God is the force of motion and light in the universe; God is the strength of life on our planet; God is the power moving us to do good; God is the source of love springing up in us. God is far beyond what we can comprehend. Ruth Brin

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You knew me long before you fashioned me, and as long as your breath lives in me, you shall preserve me. Would I have any place to stand were you to push me on? Would I have power to walk were you to hold me back? What can I say other than thoughts your hand has shaped in me? What can I do unless you shall enable me? I seek you in this hour of desire: Please answer me! May your desire, like a shield, surround me. So raise me up to hasten early to your dwelling place, to bless your Name alone, please waken me! Yehudah Halevi To everything there is a season, And an appointed time for every purpose under heaven. Now is the time for turning. The leaves are beginning to turn from green to red and orange. The birds are beginning to turn And are flying once more towards the south. The animals are beginning to turn To storing their food for the winter. For leaves, birds, and animals Turning comes instinctively, But for us, turning does not come so easily. It takes an act of will for us to make a turn. It means breaking with old habits, It means admitting that we have been wrong. And this is never easy. It means losing face. It means starting all over again, And this is always painful. It means saying, "I am sorry." It means recognizing that we have the ability to change, And this is always embarrassing. These things are terribly hard to do. But unless we turn, we will be trapped forever in yesterday's ways. Therefore, may we find the strength to turn From callousness to sensitivity, From hostility to love, From pettiness to purpose, from envy to contentment, From carelessness to discipline, from fear to trust. May we turn ourselves around and toward all that is noble, true and life-affirming to revive our lives, as at the beginning. Then may we turn toward one another, For in isolation there is no life.

Jack Riemer (Adapted)

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It is up to us

to hallow Creation, to respond to Life with the fullness of our lives.

It is up to us to meet the World,

to embrace the Whole even as we wrestle

with its parts. It is up to us

to repair the World and to bind our lives to Truth. Therefore we bend the knee

and shake off the stiffness that keeps us from the subtle graces of Life and the supple

gestures of Love. With reverence

and thanksgiving we accept our destiny and set for ourselves

the task of redemption. Rami M. Shapiro

Prayer for Yom Kippur Shechina, Spirit of comfort and peace here I am, my silver platter readied for your sacred, holy hearth I bring You offerings to burn. Remember when I spoke in brutal anger to my spouse? Here, I throw hot cayenne across Your crackly flame. And when I whispered falsehoods about a former friend? Now, let me sprinkle bitter sage above Your red-hot coals.

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And all those times I buried myself murky soiled pity? I will add my pinch of dolorous clove to smolder in your soot. Shechina, take this, my bouquet garner of sin the mistakes I made last year As I absolve myself of these, please discharge me from their weight And as they flare up on the altar of Your forgiving Love, Add their pungent breath To your mysterious, smoky veil.

Ann Metlay


/Ubgh¦JIv±u s¤x¤j²u v¨esm Ub¨Ng v¥Gg Avinu malkeynu/ee’mahnu malchateynu Chaneynu v’aneynu. kee ayn banu ma’ah’seem Oseh ee’manu tse’dahkah v’chesed, V’ho’she’anu Our Father, Our King, teach us how to make this year a new beginning. Our Mother, Our Queen, teach us how to grow from the harshness of life. Our Source and our Destiny, teach us to accept what we must accept. Our Guide and our Truth, teach us to change what must be changed. Our Father, Our King, teach us how to face disease and death. Our Mother, Our Queen, teach us how to enjoy the gifts of life. Our Source and our Destiny, teach us how to make peace with our enemies. Our Guide and our Truth, teach us how to best help our people Israel. Our Father, Our King, teach us how we can best help all humanity. Our Mother, Our Queen, let us find pardon for our wrongdoings. Our Source and our Destiny, let us return to You wholly and completely. Our Guide and our Truth, teach us how to help those who are ill.

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Our Father, Our King, let us write our names in the Book of Life. Our Mother, Our Queen, help us find work that serves the good. Our Source and our Destiny, help us to find inner freedom. Our Guide and our Truth, help us to learn how to love. Our Father, Our King, receive our prayers. Our Mother, Our Queen, teach us how to be good lovers. Our Source and our Destiny, teach us how to be good parents. Our Guide and our Truth, teach us how to be good children. Our Father, Our King, teach us how to be good friends. Our Mother, Our Queen, teach us how to be good Jews. Our Source and our Destiny, teach us how to be good people. Our Guide and our Truth, teach us how to be in harmony with Your universe.

Both Sides Now

Bows and flows of angel hair and ice cream castles in the air, And feather canyons everywhere, I've looked at clouds that way. But now they only block the sun, they rain and snow on everyone, So many things I could have done, but clouds got in my way. I've looked at clouds from both sides now, From up and down, and still somehow It’s cloud's illusion I recall, I really don't know clouds at all. Moons and Junes and Ferris wheels, the dizzy dancing way you feel As every fairy tale comes real, I've looked at love that way. But now it's just another show, you leave then laughing when you go And if you care don't let them know, don't give yourself away. I've looked at love from both sides now From give and take, and still somehow It’s love's illusions I recall, I really don't know love at all. Tears and fears and feeling proud, to say "I love you" right out loud Dreams and schemes and circus crowds, I've looked at life that way. But now old friends are acting strange, they shake their heads, the say I've changed, But something's lost, and something's gained, in living every day. I've looked at life from both sides now, From win and lose, and still somehow, It’s life's illusions I recall, I really don't know life at all. Joni Mitchell

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(iIm¨r h¦v±h iF) /W¤r§n§J°h±u ²h±h Wf¤rc±h (iIm¨r h¦v±h iF) / ®Bªjh°u Whk¥t uh²bP ²h±h r¥t²h

(iIm¨r h¦v±h iF) /oIk¨J Wk o¥G²h±u Whk¥t uh²bP ²h±h tG°h Y’va’reh’cha’chah Adonay v’yeesh’ma’reh’cha. (Kane yehi ratzone)) Ya’are Adonay pahnov alechah vee’koo’neh’cha. (Kane yehi ratzone) Yeesah Adonay panov alechah v’yasame lechah shalom. (Kane yehi ratzone) Our God, our ancients' God, bless us with the threefold blessing spoken from the mouth of Aaron and his sons, as is said: May THE ETERNAL bless you and protect you.

Let it be God's will. May THE ETERNAL'S face give light to you, and show you favor.

Let it be God's will. May THE ETERNAL'S face be lifted toward you, and bestow upon you peace.

Let it be God's will.

The Torah Service

kF ,Ufk©n W§,Ufk©n :Wh¤Gg©nF ih¥t±u '²h±h 'oh¦vO¡tc WInF ih¥t QO§n°h ²h±h 'Qkn ²h±h 'Qk¤n ²h±h :r«s²u r«S kfC W§Tk©J§n¤nU 'oh¦nk«g

:oIk¨ c INg ,¤t Q¥rc±h ²h±h i¥T°h INgk z«g ²h±h :sg²u ok«gk

,InIj v®bc¦T 'iIHm ,¤t W±bIm§rc vch¦yh¥v 'oh¦n£j©r¨v c©t :oh¦nkIg iIs£t 't¬°b±u o¨r k¥t Qk¤n 'Ub§j¨yC sck Wc hF :o°hkJUr±h

Ane Kah’mocha b’alim Adonay v’ane k’ma’a’seh’cha. Molchutehcha malchoot chole olamim oomemshal’the’chah b’chole dore v’dore. Adonay melech, Adonay malach, Adonay yeemloch l’olam va’ed. Adonay oze l’amo yeetane Adonay y’va’rach et amo v’shalom. Av Ha’rachameem hayteevah veersonechah et tzion teevneh komote yerushalayim. Kee v’chay l’vod bah’tochnu melech ale rom v’neesah adone olamim. There is none like you among the powerful,

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ETERNAL ONE, and there are no deeds like your deeds. Your realm embraces all the worlds, your reign encompasses all generations. THE ETERNAL ONE reigns! THE ETERNAL ONE has always reigned! THE ETERNAL ONE shall reign beyond all time. THE ETERNAL ONE gives strength to our people. May THE ETERNAL ONE bless our people with enduring peace. Source of all mercy, deal kindly and in good will with Zion. Rebuild the walls of Jerusalem, For in you alone we place our trust, God, sovereign, high and revered, the life of all the worlds. The ark is opened.

Uxb²h±u 'Whc±h«t Ump²h±u '²h±h v¨nUe :v¤Jn r¤nt«H³u i«r¨tv g«x±bC h¦v±h³u :o°hkaUrh¦n ²h±h rc§sU v¨rI, tm¥T iIHM¦n hF :Wh®bP¦n Wh¤t±b©G§n

:I, ªs§eC k¥tr§G°h INgk v¨rIT i©,²B¤J QUrC Vayhi beensoe’ah ha’arone va’yomare Moshe: Koomah Adonay va’ya’ah’foo’tzoo oyveycha v’yah’noo’tzoo mees’ah’nehcha mee’pa’neh’cha: Kee meetzion tatsay torah oodvar Adonay mee’roo’sha’lie’eem. Baruch sheh’nah’tahn torah l’amo Yisrael beekdooshahtoe. And it happened, when the Ark began its journey, that Moses said: Arise, ASCENDANT ONE, and may your enemies be scattered, May the ones who oppose you be afraid of your might! 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.

s¤x¤j c©r±u 'o°hP©t Q¤r¤t 'iUB©j±u oUj©r k¥t '²h±h '²h±h :v¥E³b±u 'v¨tY©j±u g©Jp²u iIg t¥G«b 'ohpk£tk s¤x¤j rm«b :,¤n¤t±u

Adonay, Adonay el rahchoom v’chahnoon ehrech ahpahyeem v’rav chesed v’emet. Notzare chesed lah’ah’lah’feem nosay ahvoen v’feh’shah v’chah’tah’ah v’nah’kay. ADONAY ADONAY, God loving and gracious, patient, and abundant in kindness and truth, keeping kindness for a thousand ages, forgiving sin and rebellion and transgression, making pure!

:s¨j¤t ²h±h 'Ubh¥vO¡t ²h±h 'k¥tr§G°h g©n§J


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Listen, Israel: THE ETERNAL is our God, THE ETERNAL is one!

/In§J trIb±u JIsë 'Ub¯bIs£t kIs²D 'Ubh¥vO¡t s¨j¤t Ehchad Elohenu gadole adonaynu kadoshe v’norah shemo. One is our God, great is our sovereign, holy and awesome is God's name. The leader faces the ark, bows and says:

/u¨S§j³h In§J v¨n§nIr±bU 'h¦T¦t ²h±hk Uk§S³d Gadlu lah’Adonay eetee oo’n’ro’me’mah sh’mo yachdov. Declare with me the greatness of THE INFINITE, together let us raise God's name. The leader carries the Torah around the room as the leader and congregation sing: o°h©n C k«f hF 'sIv©v±u jm¯B©v±u ,¤r¤tp¦T©v±u v¨rUc±D©v±u vKªs±D©v ²h±h Wk

vuvh Un§nIr :Jt«rk k«fk t¥¬³b§,¦N©v±u vfk§n©N©v ²h±h Wk :.¤r¨tcU 'Ubh¥vO¡t ²h±h Un§nIr :tUv JIsë uhk±d©r oIs£vk Uu£j©T§J¦v±u Ubh¥vO¡t

:Ubh¥vO¡t ²h±h JIsë hF 'IJ§së r©vk Uu£j©T§J¦v±u Lecha Adonay ha’g’doo’lah v’hah’g’voorah v’ha’teef’eh’ret v’ha’nay’tzahch v’ha’hode. Kee chole bah’shah’mah’yeem oova’ah’retz. Lecha Adonay ha’mam’lah’chah v’ah’meet’nah’say l’chole l’roshe. Ro’m’mu Adonay Elohenu v’heesh’tah’chah’vu lah’hah’dome roglov kadoshe hoo. Ro’m’mu Adonay Elohenu v’heeshtah’chahvu l’har kodsho kee kadoshe Adonay Elohenu. To you, ETERNAL ONE, is all majesty, and might, and splendor, and eternity, and power! For everything that is, in the heavens and the Earth, is yours, ALMIGHTY ONE, as is all sovereignty, and highest eminence above all beings. Exalt THE MIGHTY ONE our God, bow down before God's footstool. God is holy! Exalt the name of THE INEFFABLE, bow down before God's holy mount, for holy is THE AWESOME ONE, our God!

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Birkot Hatorah Torah Blessings v¨r«u,©v ,«uf§rc Those who receive an aliyah to the Torah say the following blessings:

:Q¨r«c§n©v ²h±h ,¤t Uf§rC Barchu et Adonay Ha’m’vorach Bless THE INFINITE, the blessed One! All:

:sg²u okIgk Q¨r«c§n©v ²h±h QUrC Baruch Adonay Ha’m’vorach l’olam va-ed! Blessed is THE INFINITE, the blessed One, now and forever! The response of the congregation is repeated, and the blessing continues as follows:

u,s«cgk Ubc§r¥e r¤J¤t 'okIg¨v Qk¤n Ubh¥vO¡t ²h±h v¨T©t QUrC :v¨rIT©v i¥,Ib '²h±h v¨T©t QUrC :I,rIT ,¤t Ubk i©,²b±u

Baruch atah Adonay Elohenu melech ha’olam ashare kare’vah’nu lah’ah’voe’dah’toe v’natan lanu et torah’toe. Baruch atah Adonay notane ha’torah. Blessed are you, ETERNAL ONE, our God, the sovereign of all worlds, who has drawn us to your service, and has given us your Torah. Blessed are you, ETERNAL ONE, who gives the Torah. After the section of the Torah is read, the following blessing is recited: ',¤n¡t ,©rIT Ubk i©,²b r¤J£t 'okIg¨v Qk¤n Ubh¥vO¡t ²h±h v¨T©t QUrC

:v¨rIT©v i¥,Ib '²h±h v¨T©t QUrC :UbfI,C g©y²b okIg h¯H©j±u Baruch atah Adonay Elohenu melech hah’olam ashare natan lanu toraht emet v’chahyay olam natah b’tochanu. Baruch atah Adonay notane ha’torah. Blessed are you, ETERNAL ONE, our God, the sovereign of all worlds, who has given us a Torah of truth, and planted in our midst eternal life. Blessed are you, ETERNAL ONE, who gives the Torah.

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First Aliyah ofh¥yc¦J ofh¥Jtr ofh¥vO¡t vuvh h¯bpk ofkF oIh©v ohcM°b o¤T©t

r¤J£t W§r¯d±u ofh¥G±b ofP©y :k¥tr§G°h Jh¦t k«F ofh¥r§y«J±u ofh¯b§e°z ,h¦rchC W§rcgk :Wh¤nh¥n c¥t«J sg Whmg c¥y«j¥n Wh°b£j©n c¤r¤eC

:oIh©v W§Ng ,¥r«F Wh¤vO¡t vuvh r¤J£t I,ktcU Wh¤vO¡t vuvh You stand here, all of you, today, before THE FOUNT of LIFE, your God, your leaders and your tribes, your elders, your officials, every person of the people Israel, your children and your spouses, and the stranger in your midst where you encamp, those who cut wood, those who draw water all of you, prepared to enter into covenant with THE ETERNAL ONE, your God, into the oath that THE ETERNAL ONE, your God, concludes with you today.

Deuteronomy 29:9-11

Second Aliyah r¤J£tF oh¦vOtk WK-v®h§v°h tUv±u ogk Ik oIh©v W§,«t-oh¦ev ig©nk tO±u :c«eg³hkU e¨jm°hk o¨v¨rc©tk Wh¤,«c£tk gC§J°b r¤J£tf±u Qk-rC¦S :,t«Z©v vktv-,¤t±u ,t«Z©v ,h¦rC©v-,¤t ,¥r«F hf«b¨t of§Sck of§T¦t ,¥t±u Ubh¥vO¡t vuvh h¯bpk oIh©v s¥n«g Ub¨Ng v«P Ib§J®h r¤J£t-,¤t hF

:oIh©v Ub¨Ng v«P UB®bh¥t r¤J£t

And God will raise you up to be a people dedicated to divinity, and God, in turn, shall pledge to be your God, as God has promised you, according to the oath God made with your ancestors, with Abraham, with Isaac, and with Jacob. Not with you alone do I now make this covenant and oath, but in addition to whoever stands with us today before THE FOUNT OF LIFE, our God, all those who are not here with us today.

Deuteronomy 29:12-14 Third Aliyah Ub§rcg-r¤J£t ,¥t±u o°h¨rm¦n .¤r¤tC Ubc©J²h-r¤J£t ,¥t o¤Tg©s±h o¤T©t-hF o¤vhkK°D ,¥t±u o¤vhmUE¦J-,¤t Ut§r¦T³u :o¤T§rcg r¤J£t o°hID©v c¤r¤eC

It v¨A¦t-It Jh¦t ofC Jh-iP :o¤v¨Ng r¤J£t c¨v²z±u ;¤xF ic¤t²u .g Ubh¥vO¡t vuvh og¥n oIh©v v®b«p Icck r¤J£t yc¥J-It v¨jP§J¦n v¤r«P J¤r«J ofC Jh-iP o¤v¨v o°hID©v h¥vO¡t-,¤t s«cgk ,fkk Q¥rC§,¦v±u ,t«Z©v vktv h¥rc¦S-,¤t Ug§nJC v²h¨v±u :v²bgk±u Jt«r

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ig©nk Qk¥t hCk ,Ur¦r§JC hF hK-v®h§v°h oIk¨Jr«ntk IcckC i©Jg®h z¨t hF Ik ©jO§x vuvh vct«h-tO :v¨t¥nM©v-,¤t v²u¨r¨v ,Ip§x vcU,F©v vktv-kF IC vmcr±u tIv©v Jh¦tC I,t±b¦e±u vuvh-;©t UnUe²h r¤J£t ofh¯bC iIr£j©tv rIS©v r©nt±u :v®Z©vv¨rIT©v rp¥xC ,IF©n-,¤t Utr±u v¨eIj§r .¤r¤t¥n t«c²h r¤J£th¦rf²B©v±u ofh¥r£j©t¥n

:VC vuvh vK¦j-r¤J£t vh¤tk£j©T-,¤t±u tUv©v .¤r¨tv

vkg³h-tO±u ©j¦nm©, tO±u g©r²Z¦, tO Vm§r©t-kf vp¥r§G jk¤n²u ,h¦rp²D Qp¨v r¤J£t oh°h«cmU v¨n§s©t v¨r«ng³u o«s§x ,fP§v©nF c¤Gg-kF Vc vfF vuvh v¨Gg v¤n-kg o°hID©v-kF Ur§nt±u :I,n£jcU IP©tC vuvh Uc±zg r¤J£t kg Ur§nt±u :v®Z©v kIs²D©v ;©tv h¦r¢j v¤n ,t«Z©v .¤r¨tk o¨,«t IthmIvC o¨Ng ,©rF r¤J£t o¨,«c£t h¥vO¡t vuvh ,h¦rC-,¤t ovk Uu£j©T§J°H³u oh¦r¥j£t oh¦vO¡t Uscg³H³u UfkH³u :o°h¨rm¦n .¤r¤t¥n

.¤r¨tC vuvh ;©t-r£j°H³u :o¤vk ekj tO±u oUg¨s±h-tO r¤J£t oh¦vO¡t :v®Z©v rp¥XC vcU,F©v vkk§E©v-kF-,¤t vhkg thcvk tu¦v©v

ofk§J³H³u kIs²D ;m¤ecU ;©tC o¨,n§s©t kg¥n vuvh ,¤r¤j£t o¥J§T°H³u Ubk ,O±d°B©v±u Ubh¥vO¡t vuvhk ,«r¨T§x°B©v :v®Z©v oIhF .¤r¤t-k¤t

:,t«Z©v v¨rIT©v h¥rc¦S-kF-,¤t ,IGgk okIg-sg Ubh¯bckU

For you have known how we have dwelt inside the land of Egypt, how we traveled through the nations in whose midst you passed. And you have seen their futile forms of worship and their idols-fetishes of wood and stone, of silver and of gold, which they cherished as their own. Perhaps among you there are some a man, a woman, or a family, or a tribe whose heart still yearns to turn away from THE ETERNAL ONE, our God, who yearns to go and worship as those nations do. Or perhaps among you there is still the root of poison weed or wormwood. And should they hear these solemn words of promise, and should think themselves more fortunate in claiming: "It is better I should go according to the prompting of my heart for better or for worse, whatever the result," then THE ALMIGHTY ONE shall not forgive. But rather, then God's anger will be kindled, and all the punishments recorded in this scroll shall fall upon them, and their names shall be erased from heaven's book. And THE ALMIGHTY ONE shall mark them for misfortune from among all Israel's tribes, according to the oaths of covenant recorded in this scroll. And a later generation from among your children who will rise up after you, and the stranger who will come from a remote land and behold the afflictions and diseases of your land, which GOD will

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cause to come upon it a land ablaze with salt and sulphur, where no seed can dwell, no plant can sprout, no grass can grow, like the upheaval of Sodom and Gomorrah, Admah and Tzevoyim, which THE ALMIGHTY ONE had overturned in anger and in fury-all the nations then will ask: "Why has God done this to the land? Why this great fury of God's anger?" And they shall be told: "Because they have forsaken the covenant of THE ETERNAL ONE, God of their ancestors, which God had sworn with them when they were brought forth from the land of Egypt." For they have gone and worshipped other powers, have bowed to things they never knew, which they were never meant to serve. God’s anger has been kindled at their land, to bring upon them all the curses written in this scroll. And THE ALMIGHTY has uprooted them from where they dwell, with anger, and with terror and great wrath, and cast them out to other lands this very day. The hidden things are for THE HOLY ONE, our God, but those that are revealed are ours to do, and for our children, to eternity, in order that this Torah shall be carried out.

Deuteronomy 29:15-28 Fourth Aliyah

r¤J£t vkk§E©v±u vfrC©v vK¥tv oh¦rc§S©v-kF Whkg Ut«c²h-hf v²h¨v±u vuvh W£j±h¦S¦v r¤J£t o°hID©v-kfC Wcck-k¤t ,c¥J£v³u Wh®bpk h¦T©,²b

k«fF Ik«ec T©nJ±u Wh¤vO¡t vuvh-sg Tc©J±u :v¨NJ Wh¤vO¡t cJ :W¤Jp³b-kfcU Wcck-kfC Wh®bcU v¨T©t oIh©v W±Um§nhf«b¨t-r¤J£t oh¦Ng¨v kF¦n WmC¦e±u cJ±u W¤n£j¦r±u W§,Uc§J-,¤t Wh¤vO¡t vuvh

Wh¤vO¡t vuvh W£thc¡v®u :W¤j¨E°h o¨J¦nU Wh¤vO¡t vuvh Wmhp¡v r¤J£t :Wh¤,«c£t¥n WC§r¦v±u Wch¦y¥v±u V¨T§J¦r±h±u Wh¤,«c£tUJ§r²h-r¤J£t .¤r¨tv-k¤t

vc£v©tk Wg§r³z cck-,¤t±u Wcck-,¤t Wh¤vO¡t vuvh k¨nU :Wh®H©j ig©nk W¤Jp³b-kfcU Wcck-kfC Wh¤vO¡t vuvh-,¤t

When all these things have come upon you, both the blessing and the curse that I have placed before you, you shall take to heart what I have said, when you are dwelling among all the nations where THE ALMIGHTY ONE, your God has driven you, then shall you return to THE ALL-MERCIFUL, your God, and listen to God's voice, fulfilling all that I have commanded you today, you and your children, with all your heart, and with all your soul. Then THE ETERNAL ONE, your God, will restore you from captivity and love you, gathering you again from all the nations where THE ALMIGHTY ONE, your God, has scattered you. Even if GOD scattered you to the ends of the horizon, THE ALL-MERCIFUL, your God, will gather you from there and bring you back. And THE REDEEMING ONE, your God, will bring you to the land your ancestors inherited, and you shall have possession of it once again, and God will bring good fortune on you, making you more numerous than your ancestors. And THE REDEEMING ONE, your

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God, will open up your hearts, yours and your children's, to love THE BOUNTIFUL, your God, with all your heart and all your soul that you may live.

Deuteronomy 176:1-6 Fifth Aliyah Wh¤t±b«G-kg±u Whc±h«t-kg vK¥tv ,Ik¨tv-kF ,¥t Wh¤vO¡t vuvh i©,²b±u

¨,h¦Gg±u vuvh kIeC Tg©nJ±u cUJ, v¨T©t±u :WUp¨s§r r¤J£t Wh¤vO¡t vuvh W§rh¦,Iv±u :oIh©v-Wcm§n hf«b¨t r¤J£t uh¨,Im¦n-kF-,¤t W§,n§s©t h¦rpcU W§T§n¤vc h¦rpcU W±b§yc h¦rpC W¤s²h v¥Gg©n k«fC

:Wh¤,«c£t-kg GG r¤J£tF cIyk Whkg GUGk vuvh cUJ²h hF vc«yk vcU,F©v ch¨,«Eªj±u uh¨,Im¦n r«nJk Wh¤vO¡t vuvh kIeC g©n§J¦, hF

Wcck-kfC Wh¤vO¡t vuvh-k¤t cUJ, hF v®Z©v v¨rIT©v rp¥oC :W¤Jp³b-kfcU

W§N¦n tu¦v ,kp°b-tO oIh©v Wcm§n hf«b¨t r¤J£t ,t«Z©v v²um¦N©v hF

v¨n±h©nJ©v UbK-vkg³h h¦n r«ntk tu¦v o°h©nJc tO :tu¦v vë«j§r-tO±u r«ntk tu¦v o²Hk rcg¥n-tO±u :v²B¤Gg³b±u V¨,«t Ubg¦n§J³h±u UbK W¤jË°h±u :v²B¤Gg³b±u V¨,«t Ubg¦n§J³h±u UbK W¤jË°h±u o²H©v rcg-k¤t Ubk-rcg³h h¦n

:I,«Ggk WcckcU WhpC s«t§n rcS©v Whk¥t cIrë-hF

And THE ALMIGHTY ONE, your God, shall cast all of the curses mentioned here upon your enemies, on those who hate you and have persecuted you, and you shall come to listen once again to the voice of THE ETERNAL, doing what God asks of you, as I command you here today. THE BOUNTIFUL, your God, will grant abundance for the labor of your hands and for the fruit of your womb, and for the offspring of your cattle and the produce of your land. It will go well with you, for truly, THE REDEEMING ONE will once again rejoice In your well-being, just as THE ETERNAL ONE had taken joy in your ancestors, for you shall listen to the voice of THE ALL-MERCIFUL, your God, to keep the mitzvote and laws recorded in this scroll of Torah. Yes, you shall return to THE ETERNAL ONE, your God, with all your heart and all your soul.

For this mitzvah, which I enjoin on you today, is not too puzzling for you, nor too remote. It is not something high up in the heavens, so that you might say: "Who shall go up to the sky for us, and bring it to us and make it understandable to us? Then we might do it!" It is not beyond the ocean, so that you might say: "Who shall cross the ocean for us, and bring it to us, and enable us to hear it-then we might do it!" But rather it is very close to you, upon your mouth and in your heart-it can be done!

Deuteronomy 30:7-14

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Sixth Aliyah

,®u¨N©v-,¤t cIy©v-,¤t±u oh°h©j©v-,¤t oIh©v Wh®bpk h¦T©,²b v¥t§r ,fkk Wh¤vO¡t vuvh-,¤t vc£v©tk oIh©v W±UM§n hf«b¨t r¤J£t :g¨r¨v-,¤t

Wf©rcU ,hcr±u ,h°hj±u uhÿP§J¦nU uh¨,«Eªj±u uh¨,Im¦n r«n§Jk±u uhfr§sC v®bp°h-o¦t±u :V¨T§J¦rk v¨NJ-tc v¨T©t-r¤J£t .¤r¨tC Wh¤vO¡t vuvh

:o¨T§scg³u oh¦r¥j£t oh¦vOtk ,h°u£j©T§J¦v±u T§j©S°b±u g¨n§J¦T tO±u Wcck kg oh¦n²h ifh¦r£t©,-tO iUsct«T s«ct hF oIh©v ofk h¦T§s³D¦v :V¨T§J¦rk v¨NJ tIck i¥S§r³H©v-,¤t rc«g v¨T©t r¤J£t v¨ns£tv

h¦T©,²b ,®u¨N©v±u oh°H©j©v .¤r¨tv-,¤t o°h©nJ©v-,¤t oIh©v ofc h¦,«sg£v v¨T©t v®h§j¦T ig©nk oh°H©jC T§r©jcU vkk§E©v±u vfrC©v Wh®bpk

hF Ic-vëcskU Ik«eC g«n§Jk Wh¤vO¡t vuvh-,¤t vc£v©tk :Wg§r³z±u vuvh gC§J°b r¤J£t v¨ns£tv-kg ,c¤Jk Wh¤n²h Q¤r«t±u Wh®H©j tUv

:o¤vk ,¥,k c«eg³hkU e¨jm°hk o¨v¨rc©tk Wh¤,«c£tk

Behold, I set in front of you today both life and good, both death and evil. I ask of you today to love THE FOUNT OF LIFE, your God, walk in God's ways, and keep what God commands, God's statutes and God's justice-that you may live and multiply, and THE ETERNAL ONE your God will bless you in the Land that you are coming to inherit. But if your heart should turn away, and fail to hear, and be misled, and if you bow to other powers and become enslaved to them, I tell you now that you shall surely perish, and shall not prolong your days upon the Land that you are now about to cross the Jordan to possess. I call as witnesses for you today the heavens and the earth: both life and death I place before you now, both blessing and a curse. Choose life that you may live, you and the seed of life within you, loving THE FOUNT OF LIFE, your God, hearing God's voice, and clinging to divinity. For that is your life, your length of days to dwell upon the ground that THE ETERNAL ONE has promised to your ancestors, to Abraham, to Isaac, and to Jacob, to give to them.

Deuteronomy 30:15-20 Maftir Torah Reading for Yom Kippur

o¤,h°Bg±u ofk v®h§v°h J¤s«e-t¨r§e¦n v®Z©v hghc§J©v J¤s«jk rIGgcU vuvhk vk«g o¤Tc©r§e¦v±u :UGg©, tO vftk§n-kF ofh¥,«Jp³b-,¤t v²b¨J-hbC oh¦GcF s¨j¤t k°h©t s¨j¤t rëC-iC rP ©j«j°b ©jh¥r i¤n c vkUkC ,k«x o¨,j±b¦nU :ofk Uh§v°h oh¦n¦n§T vgc¦J

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:s¨j¤tv k°h©tk oh°b«r§Gg h¯b§J rPk oh°b«r§Gg v¨JO§J s¨j¤t oh°Zg-rhg§G :oh¦GcF©v ,gc¦Jk s¨j¤tv GcFk iIr¨¬g iIr¨¬g :o¤vhF§x°b±u V¨,j±b¦nU sh¦nT©v ,k«g±u oh¦rPF©v ,t©Y©j scK¦n ,tY©j

And on the tenth day of the seventh month, you will have a holy convocation, and you will afflict your souls. No work will you perform. And you will offer a burnt-offering: a sacrifice of sweet aroma, one male of cattle oxen, one ram, and seven lambs, a year old and unblemished, you will have, along with minhah offering of finest flour, mixed with oil, three tenths of a measure for the bull, and two tenths for the ram, and seven tenths apiece for the seven lambs. A goat kid shall be an offering for sins, apart from the sin offering for the atonement, and the perpetual burnt offering, its minhah offering, and its libations.

Numbers 29:7-11

Birkat Haftarah Haftarah Blessing vr¨yp©v ,F§rC

oh¦thc±bC r©jC r¤J£t 'okIg¨v Qk¤n Ubh¥vO¡t ²h±h v¨T©t QUrC

:,¤n¡tC oh¦rn¡t®b©v o¤vh¥rc¦sc vm¨r±u 'ohcIy

'INg k¥tr§G°hcU 'IScg v¤J«ncU v¨rITC r¥jIC©v '²h±h v¨T©t QUrC

/e¤sm²u ,¤n¡tv h¥thc±bcU Baruch atah Adonay Elohenu melech ha’olam ashare bahchar been’vee’eem toveem, v’rah’tsah v’deev’ray’hem hah’neh’eh’ma’reem b’emet. Baruch atah Adonay hah’bochare bah’torah oov’moe’sheh avdo, oov’yisrael amo oo’veen’vee’ay ha’emet vah’tseh’dek.

Blessed are you, ETERNAL ONE, our God, the sovereign of all worlds, who has called upon the righteous prophets and desired their words, spoken in truth. Blessed are you, WISE ONE, who takes pleasure in the Torah, and in Moses, servant of God, and in the prophets of truth and justice.

Yonah Translation by Everett Fox

vuvh’s word was to Yonah son of Amittai, saying: Arise, go to Nineveh, the great city, and call out concerning it that their evil-doing has come up before my face. Yonah arose to flee to Tarshish, away from vuvh’s face. He went down to Yafo,

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found a ship traveling to Tarshish, gave (them) the fare, and went down aboard it, to travel to Tarshish, away from vuvh’s face. But God hurled a great wind upon the sea, and a great storm was on the sea, so that the ship was on the brink of breaking up. The sailors were afraid, they cried out, each man to his god, and hurled the implements, which were in the ship into the sea, to be lightened from them. Now Yonah had gone down into the hindmost deck, had lay down and had gone to sleep. The captain approached him and said to him: How can you sleep! Arise, call upon your god! Perhaps the god will give a thought to us, so that we will not have to perish! Now each man said to his fellow: Come, let us cast lots, so that we may know on whose account this evil has happened to us. They cast lots and the cast-lot fell upon Yonah. They said to him: “Now tell us, you on whose account this evil has happened to us, what is your business? Where do you come from? What is your land? And from what people are you?” He said to them: “I am a Hebrew, and I fear vuvh The God of Heaven, who made the sea and the dry-land.” The men were afraid - a great fear, and said to him: “What have you done here!” For the men knew that he was fleeing from vuvh’s face, for he had told them of it. They said to him: “What should we do with you so that the sea may quiet down from us? For the sea keeps on storming more fiercely!” He said to them: “Take me and hurl me into the sea, so that the sea may quiet down from you! For I know that this great storm is upon you on my account.” The men rowed hard to return it to the land, but they could not, for the sea kept on

storming more fiercely against them. They called upon vuvh. They said, “Ah, vuvh now do not let us perish because of the soul of this man! And may you not put innocent blood upon us! For you yourself, O vuvh as has pleased you, you have done.” They took Yonah and hurled him into the sea. And the sea ceased from its rage. The men feared vuvh a great fear, they slaughtered a slaughter-meal to vuvh and

vowed vows. Now vuvh had appointed a great fish to swallow Yonah. And Yonah

was in the body of the fish three days and three nights. Yonah prayed to vuvh from the body of the fish, he said: “I called from my distress to vuvh and he answered me, I implored from the belly of Sheol, you hearkened to my voice. The vortex threw me into the heart of the seas, The River surrounded me, all your breakers and your waves passed over me. Already I said, I am driven away from your eyes; may I but look once more toward the Hall of your Holy-Place! The waters raged about me, up

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to the soul, the primeval-flood surrounded me; seaweed was wound around my head. (Sinking) to the roots of the mountains I went down, the land, its bar (shut) behind me forever, yet you lift up my life from destruction, vuvh my God. When my soul was

about to faint within me I remembered vuvh and to you came my prayer, to the Hall of your Holy-Place. Those who wait for the mists of illusion, they must forsake their Love! But I, with the voice of praise I will slaughter-offer to you, to repay what I have vowed, deliverance is YOURS!” vuvh spoke to the fish, and it vomited up Yonah onto the dry land. And vuvh’s word was to Yonah a second time, saying: “Arise, go to Nineveh, the great city, and call out the call to it which I speak to you.” Yonah arose and went to Nineveh, according to vuvh’s word. Now Nineveh was a great city before vuvh, (taking) three days to go through. Yonah began to come into the city, one day's going, and called out, he said, “Another forty days, and Nineveh is overthrown!” The men of Nineveh trusted in vuvh, they called a fast and dressed themselves in sackcloth, from the greatest to the smallest. The word reached the king of Nineveh; he arose from his throne, took off his mantle, covered himself with sackcloth and sat down in ashes. He had (them) cry out and say: In Nineveh, by order of the king and his great-ones, saying: “Man and animal, ox and sheep, they shall not feed on the slightest, they shall not give pasture, water they shall not drink! They shall cover themselves with sackcloth, man and animal, they shall call out to vuvh with might, and they shall turn, each man from his evil way, from the wrongdoing that is in their hands! Who knows, vuvh may turn and be sorry, and turn from the flaming of his anger, and we will

not perish!” vuvh saw what they did, that they turned from their evil way, and

vuvh was sorry concerning the evil which he had said that he would do to them, and he did not do it. This was evil to Yonah - a great evil, he became inflamed, and he prayed to vuvh, he said: “Ah, vuvh! Was this not my word when I was on my (own) soil? Because of this I wanted to forestall, to flee to Tarshish! Indeed, I know that you are compassionate and merciful, long-suffering, and of much love, and would be sorry concerning the evil. So then, O vuvh now take my soul from me, for it is more

right that I should die than that I should live.” But vuvh said, “Have you rightly become inflamed?”

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Yonah left the city and sat down east of the city, there he made himself a hut and sat beneath it in the shade, until he would see what was to happen in the city. Now vuvh had appointed a castor-oil plant that it should shoot up over Yonah to be shade over his head, to shade from his evil. And Yonah rejoiced over the plant - a great joy. But vuvh appointed a worm when the next dawn came up, which bit into the plant, so that it withered away. And it was, when the sun shone, that vuvh appointed a cutting east wind; the sun beat down on Yonah’s head, he became faint and wished his soul to die, he said, “It is more right that I should die than that I should live.” Now vuvh said to Yonah: “Have you rightly become inflamed concerning the plant?”

vuvh said, “I have rightly become inflamed, up to (the point of) death.” Now vuvh said “So you took pity on the plant for which you did not labor, which you did not cause to grow, which as a child of a night came to be and as a child of a night perished! Now should I not take pity on Nineveh, the great city, in which there are more than twelve myriads of men who do not know (the difference) between right and left, and many animals?”

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The Book of Yonah explores, among other things, the tragic human instinct to seek the destruction of the “other” in the name of “legitimate national interests.” Yonah was prepared to go to the end of the known world to avoid saving the people of Nineveh. More, he was ready, willing and eager to give up his life in order not to save them. “That is what I told you when I was on my land…” he cries out to God, “And therefore I tried to flee to Tarshish.” The focus of the Hebrew words is painfully clear: I and my land. But God is, as it were, incredulous: “Does being an instrument for doing good pain you?” What do you mean my land? Have you let a pretentious and presumptuous patriotism poison your soul? And do you think that in fact your actions are protecting “your” land and “your” people? See how the Sun beats down upon you, now that the gourd, that I had grown over you to protect you, I’ve now caused to wither and die? And do you know why the sukkah that you built is giving you no shade? Because just as the frail sukkah stands upright because of the interconnectedness of its parts, so human beings survive and are protected, not by power, but by the interaction of their common humanity. Therefore, as you were so reluctant to protect Nineveh and are now watching and hoping she will perish, so this sukkah that you built with the hope of seeing harm befell them, is not protecting you from harm. For just as the Yonah sent from Noah’s ark was to herald the resumption and the renewal of life, so Yonah, who is Israel, is sent-even against her will, to preserve life, to protect life and to enhance life even of people who “don’t know their right hand from their left hand.” It is the role we are destined to play in a land where existence and co-existence are one, and the Will of the One. The narrative concludes without indicating Yonah’s response to God’s impassioned plea, because since Yonah is Israel, the Book of Yonah anxiously awaits our response, each Yom Kippur, and particularly this Yom Kippur.

Benjamin Hollander After the haftarah is chanted, the following blessings are said:

eh¦Sm 'oh¦nkIg¨v kF rUm 'okIg¨v Qk¤n Ubh¥vO¡t ²h±h v¨T©t QUrC kF¤J 'o¯H©e§nU rC©s§n©v 'v¤G«g±u r¥nIt¨v i¨n¡t®B©v k¥tv ',IrIS©v kfC 'Wh¤rc§S oh°b¨n¡t®b±u 'Ubh¥vO¡t ²h±h tUv v¨T©t i¨n¡t®b /e¤sm²u ,¤n¤t uh¨rc§S i¨n¡t®b Qk¤n k¥t hF 'o¨eh¥r cUJ²h tO rIj¨t Wh¤rc§S¦n s¨j¤t rcs±u

/uh¨rc§S kfC i¨n¡t®B©v k¥tv '²h±h v¨T©t QUrC /v¨Tt (i¨n£j©r±u) v¨r¥v§nC gh¦JIT k¥tr§G°h W§NgkU 'Ubh¯H©j ,hC th¦v hF iIHm kg o¥j©r

/¨vh®bcC iIHm ©j¥N©G§n '²h±h v¨T©t QUrC /Ubh¥n²hc 'W¤Scg thc²B©v Uv²Hk¥tC Ubh¥vO¡t ²h±h Ub¥j§N©G

ck±u oh°bC kg ,Ict ck c¥J¥v±u 'UbCk kd²h±u t«c²h v¨r¥v§nC QUrC :oh¦Ng¨v kfk t¥r¨E°h vkhp§T ,hC W§,hcU o¨,Ic£t kg oh°bC

:sgk oIk¨J thc¥n vuvh v¨T©t

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Baruch atah Adonay Elohenu melech ha’olam tsoor kole ha’olameem tsadeek b’chole ha’doerote ha’ale ha’neh’eh’mon ha’omare v’oseh hahm’dah’bare oom’kie’yame d’varh’rov emet v’tsedek. Neh’eh’mon atah hoo Adonay Elohenu v’ neh’eh’moneem d’vah’reh’cha oo’davar echad meed’vah’reh’cha ah’chore low yah’shoove ray’kom kee ale melech neh’eh’mon (v’rah’chah’mon) atah. Baruch atah Adonay ha’ale ha’neh’eh’mon b’chole d’vah’rov. Rahchame ol tsion kee hee bate chah’yaynu ool’amcha Yisrael toe’she’ah beem’hay’rah v’yah’maynu. Baruch atah Adonay m’sah’may’och b’vah’neh’ha. Somchanu Adonay Elohenu b’a’le’yahoo ha’nahvee ov’deh’cha beemhayrah yahvoe v’yah’gale lee’baynu. V’hay’sheeve lave avote ol bahneem v’lave bahneem ol ah’vo’tom oo’vayse’cha bate tefilah yee’kah’ray l’chole ha’ahmeem. Baruch atah Adonay mayvee shalom lah’odd. Blessed are you ETERNAL ONE, our God, the sovereign of all worlds, the rock of all the worlds, the righteous one throughout all generations, the faithful God, whose word is deed, who speaks and fulfills, whose words are truth and justice. Faithful are you, ETERNAL ONE, our God, and faithful are your words; not a single word of yours is unfulfilled, for you are a sovereign God, faithful and merciful. Blessed are you, ETERNAL ONE, the God faithful in all your words. Be merciful to Zion, which is the house of life to us, and be a help to Israel, your people, soon and in our days. Blessed are you, ETERNAL ONE, who gives joy to Zion through her children. Give us joy, ETERNAL ONE, our God, in Elijah, your prophet and your servant. Soon may redemption come and give joy to our hearts. May God turn the hearts of the parents to their children, and the hearts of the children to their parents. And may your house be called a house of prayer for all peoples. Blessed are you, ETERNAL ONE, who brings an everlasting peace. ('v®Z©v ,C© ©v oIh kg±u) 'oh¦thc±B©v kg±u 'v¨sIcg¨v kg±u 'v¨rIT©v kg (v¨jUb§nk±u v¨ ªs§ek) Ubh¥vO¡t ²h±h Ubk T©,²b¤J 'v®Z©v oh¦rUPF©v oIh kg±u

sIcfk Ubh¥,IbIg kF ,¤t IC-kj§nk±u v¨rPfkU v¨jhk§xk±u vkh¦j§nk 'Q¨,It ohf§rc§nU Qk oh¦sIn Ub§j³b£t 'Ubh¥vO¡t ²h±h k«F©v kg /,¤r¨©tp¦,kU o²H©e±u ,¤n¡t W§rc§sU sg²u okIgk sh¦nT h©j kF hpC W§n¦J Q©rC§,°h

,IbIgk±u Ubh¥,IbIgk ©jkIx±u k¥jIn Qk¤n '²h±h v¨T©t QUrC /sgk Qk¤n v²b¨J±u v²b¨J kfC Ubh¥,In§J©t rhcg©nU k¥tr§G°h ,hC INg

/oh¦rUPF©v oIh±u k¥tr§G°h (±u ,C© ©v) J¥S©e§n .¤r¨tv kF kg Ol ha’torah v’ol ha’ahvodah v’ol han’vee’eem (v’ol yome ha’Shabbat ha’zeh) v’ol yome ha’kee’poorim hazeh sheh’nah’tah’tah lanu Adonay Elohenu (leek’do’shah

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v’leem’new’chah) leem’chee’lah v’lees’lee’chah ool’cha’pay’rah v’leemchol-bow et kole ah’voe’no’tanu l’chavode ool’teef’ah’ret ol hakole Adonay Elohenu anachnu modeem loch oomvahrcheem otach yeetbah’roch sheemcha b’fee kole chai tameed l’olam va’ed ood’vahr’cha emet v’kayam lah’odd. Baruch atah Adonay melech mochale v’sow’lay’och lah’ah’voe’taynu v’lah’ah’voe’note amo bate Yisrael oo’mah’ah’veer osh’mo’tanu b’chole shanah v’shanah melech ol kole ha’ahretz m’kah’dayshe (ha’Shabbat v’) Yisrael v’yome hah’kee’poorim. For the Torah, and for worship, for the prophets (and for this day of Shabbat), and for this Day of Atonement, which you have given us, ABUNDANT ONE, our God, for holiness and for rest, for pardon, for forgiveness, and for atonement, for honor and for splendor-for everything, WISE ONE, our God, we offer thanks to you, and bless you. May your name be blessed continually by every living being, forever and eternally. Your word is truth, and stands forever. Blessed are you, ETERNAL ONE, the sovereign of mercy and forgiveness for our wrongdoing, and for that of all your people, the House of Israel, you who make our guilt to pass away year after year-the sovereign over all the earth, source of the holiness of (Shabbat) Israel and the Day of Atonement. vrIT rP¥x ,©x²bf©v Haknasat Sefer Torah Returning the Torah to the Ark

:ISck In§J c²D§G°b hF '²h±h o¥J ,¤t Ukk©v±h

'uh¨sh¦x£j kfk vK¦v§T 'INgk i¤r¤e o¤r²H³u /o°h¨nJ±u .¤r¤t kg IsIv /V²hUkk©v 'IcIr§e og k¥tr§G°h h¯bck

Y’hallelu et shame Adonay, key neesgov sh’mo l’vado. Hoedoe ol Eretz v’shahmahyeem. Vah’yah’rem keren l’amo tehilah l’chole chahseedov leevnay Yisrael om k’ro’vo, Halleluyah! Let all bless the name of THE ETERNAL, for it alone is to be exalted. God's splendor dwells on earth and in the heavens, God has lifted up our people's strength. Praise to all God's fervent ones, to the children of Israel, people near to God. Halleluyah! The ark is opened and the Torah placed inside. Please rise.

'VC oh¦eh°z£j©Nk th¦v oh°H©j .g Ubch¦J£v /oIk¨J vh¤,Ich¦,±b kf±u 'og«bhf§r©s vhfr§S /r¨ ªt§n vhf§n«,±u

/o¤s¤eF Ubh¥n²h J¥S©j' vcUJ²b±u Whk¥t vuvh Atze chaim hee lah’mah’chah’zee’keem bah, v’tome’cheh’hah m’oo’shar. D’rah’cheh’hah. Dahr’chay’no’am v’chole n’tee’voe’teh’hah shalom. Hasheevanu Adonay alecha v’nahshoovah chadayshe yamaynu k’kedem.

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And when the Ark was set at rest, they would proclaim: Restore, ETERNAL ONE, the many thousand troops of Israel! For it is a precious teaching I have given you, my Torah: Don't abandon it! It is a Tree of Life to those that hold fast to it, all who uphold it may be counted fortunate. Its ways are ways of pleasantness, and all its paths are peace. Return US, PRECIOUS ONE, let us return! Renew our days, as you have done of old! The ark is closed. Please be seated.

A Different Kind of a Heenaynee

Heenaynee was meant to be a personal, intimate private prayer in which the chazzan asked for God's help in the service he was about to lead. But unfortunately, it has become in many synagogues a spectacle, in which the chazzan, instead of confessing his fears to God in secret, proclaims them aloud to a congregation that thinks it is the audience. What if there were a Hinaynee that the congregation said, a prayer in which everyone who was present admitted their trepidation and asked for strength as the service began? It would change the whole focus of the service if we began this way. We would understand that the service is a show, but not in the way we usually understand that phrase. We think that that phrase means that the rabbi and the chazzan are the actors, that the prayer book is the prompter, and that the congregants are the audience. But if we each said a Heenaynee prayer of some kind, we would realize that each one of us is the actor, that the rabbi and the chazzan are the prompters and that God is the audience.

Heenaynee Heenaynee. Here I am. A little bit nervous, a bit self-conscious. After all, who am I talking to? And what have I done? Am I a sinner in search of grace or a saint seeking salvation? Am I so evil or so good as to warrant this season of introspection? And yet here it is, and here I am: this time of change and correction, this heart of confusion and contrition. Oh, if I could change! If I could be so sure of myself that I no longer had to imagine the slights of others; to be so loving of myself that I no longer had to ration my loving of others; to be so bold with myself that I no longer had to fear the bravery of others.

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Oh, if I could change there is so much I would change. Maybe I will, but it scares me so. Maybe I won't and that should scare me more. But it doesn't. So let me pray just this: Let no one be put to shame because of me. Wouldn't that make this a wonderful year? Heenaynee -Here I am! Rami M. Shapiro In the evening when we were alone together my mother would make me sit on her footstool, and while her deft fingers manipulated the knitting needles she would gaze into my eyes as if she tried to absorb enough of me to last her for the coming months of absence. "You will write us, dear?" she kept asking continually. "And if I should die when you are gone, you will remember me in your prayers." At the moment of departure [from Eastern Europe to America], when the train drew into the station, she lost control of her feelings. As she embraced me, her sobs became violent, and father had to separate us. There was a despair in her way of clinging to me which I could not then understand. I understand it now. I never saw her again. Marcus Ravage

Shema Kolenu Hear our Voice UbkIe g©n§J iIm¨rcU oh¦n£j©rC kC©e±u 'Ubhkg o¥j©r±u xUj 'Ubh¥vO¡t ²h±h 'UbkIe g©n§J

/Ub¥,Kp§T ,¤t Shema kolenu Adonay Elohenu choos v’rah’chame aleynu v’kah’bale b’rah’chah’meem oov’rah’tsone et tefilah’tanu. Hear our voice, ETERNAL ONE, our God, and accept our prayer with mercy and good will.

/o¤s¤eF Ubh¥n²h J¥S©j 'vcUJ²b±u Whk¥t ²h±h Ubch¦J£v Ha’shee’vanu Adonay alecha v’naw’shoe’vah chadayshe yamaynu k’kedem. Turn us, ANCIENT ONE, toward you, that we might be enabled to return. Renew our days like days of old.

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Because We and You Belong to Each Other

/Ubhct v¨T©t±u Wh®bc Ub¨t Ùbh¥vO¡t v¨T©t±u 'W¤Ng Ub¨t hF /Ub¥ek¤j v¨T©t±u 'Wkv§e Ub¨t Ùb¯bIs£t v¨T©t±u 'Wh¤scg Ub¨t /UbgIr v¨T©t±u 'W®bt«m Ub¨t ÙbkrId v¨T©t±u 'W¤,k£j³b Ub¨t

/Ub¥rmIh v¨T©t±u 'W¤,Kgp Ub¨t Ùb¥r§yIb v¨T©t±u 'W¤n§rf Ub¨t /UbcIr§e v¨T©t±u 'W¤,Kd§x Ub¨t Ùb¥sIs v¨T©t±u 'W¤,²hg©r Ub¨t

/Ub¥rh¦n£t©n v¨T©t±u 'Wh¤rh¦n£t©n Ub¨t ÙbFk©n v¨T©t±u 'W¤Ng Ub¨t Kee anu amecha, v’atah Elohenu, anu vah’neh’cha v’atah avenu Anu ah’vah’deh’cha v’atah ah’doe’nanu anu k’hah’leh’cha v’atah chelkanu Anu nah’chah’lah’techa v’atah go’rah’lanu anu tsonehcha v’atah roe’anu Anu karmecha v’atah note’ranu anu p’oo’lah’techa v’atah yotsranu Anu rah’ah’techa v’atah dodanu anu s’goo’lah’techa v’atah k’roe’vanu Anu ahmecha v’atah malkenu anu mah’ah’mee’rehcha v’atah mah’ah’meeranu We are Your People, and You are our God. We are born from You, and You are our Source. We serve You, and You are our Connection. We are Your community; and You our only One. We are Your heritage, and You are our Destiny. We are Your sheep, and You are our Shepherd. We are Your vineyard, and You are our Tender. We are Your creatures, and You are our Creator. We are Your faithful lovers, and You are our Beloved. We are Your treasure, and You are our Kin. We are Your people, and You are our Melech, our Ruler. We are Your faithful, and You are our Source of Faith. Please rise.


Ashamnu


Yet


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At our Core



Our Real Being is





Yet


At our Core


Yet we have quarreled, we've rebelled, we have stolen, we've corrupted.

Our real Being is



we've left the path, we've led others off the path.

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'Ub§x©nj 'Ub§s³z 'Ubg©J§r¦v±u 'Ubh°ug¤v /hp«s Ub§rC¦S 'Ubk³z²D 'Ub§s³dC 'Ub§n©Jt 'Ubh°ug 'Ub§r©rx 'Ubm©t°b 'Ub§s©r¨n 'Ubmk 'Ubc³ZF 'g¨r Ubmg²h /r¤e¤J Ubkp©¨y



Dibar’nu Dofi


Zadnu Chamasnu

Tafalnu Sheker



Avinu Pashahnu Ts’rar’nu

Kisheenu Oref


Teetahnu

Ol Chate t§y¥j kg

/Ubk-rPF 'Ubk k©j§n 'Ubk jk§x ',Ijhk§x ©VIk¡t 'oKF kg±u V’al kulam, Eloha s’lichot s’lach lanu, m’chal lanu kaper lanu. For all these wrongs, O God of forgiveness, forgive us, wipe the slate clean, grant us atonement.

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For the sin we committed before you:

• By not reading enough. • By reading too much and not acting on our reading.

• By not serving our community. • By serving our community and neglecting ourselves and our families.

• By having a narrow point of view and not listening to those who disagree. • By listening to others always and not having convictions of our own.

• By chasing after material possessions. • By thinking we are unworthy of owning nice things.

• By neglecting our dearest friends. • By chasing friends and running away from ourselves.

• By saving the world and ignoring our own people. • By saving Jews and ignoring the rest of the world.

• By disobeying our parents. • By obeying our parents and suspending our rational mind.

• By ignoring our children. • By indulging our children.

• By letting our anger control us. • By suppressing our rage and righteous indignation.

• By foolishness and childishness. • By not laughing enough and not playing enough.

• By being selfish. • By not loving ourselves and not caring enough for ourselves.

• By ignoring God. • By relying on God instead of ourselves.

• By ignoring the past. • By living only in the past.

• By saying "We don't make a difference.” • By pretending we can save the world.

Dov Peretz Elkins

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We take a moment to recall our deeds about which we can be proud:

Kane Y’hee May it be so…Again h¦v±h iF

For the mitzvah we have done when we held back a sharp and critical tongue. Kane Y’hee. h¦v±h iF

For the mitzvah we have done when we gave a compliment. Kane Y’hee. h¦v±h iF

For the mitzvah we have done when we withheld unsolicited criticism. Kane Y’hee. h¦v±h iF

For the mitzvah we have done when we helped strangers or friends in need. Kane Y’hee. h¦v±h iF

For the mitzvah we have done when we studied Torah. Kane Y’hee. h¦v±h iF For the mitzvah we have done when we put the needs of

the community ahead of our individual needs. Kane Y’hee. h¦v±h iF For the mitzvah we have done when we thought well of

ourselves in situations where we used to shame ourselves. Kane Y’hee. h¦v±h iF

For the mitzvah we have done when we took action for the sake of Tikkun Olam, the repair of the world. Kane Y’hee. h¦v±h iF

For the mitzvah we have done when we have honor and respect for parents and elders. Kane Y’hee. h¦v±h iF

For the mitzvah we have done when we have loving attention to children. Kane Y’hee. h¦v±h iF

For the mitzvah we have done when we opened our homes in hospitality to guests. Kane Y’hee. h¦v±h iF

For the mitzvah we have done when we chose not to use products which harm the environment. Kane Y’hee. h¦v±h iF

For the mitzvah we have done when we took action in the face of hopelessness. Kane Y’hee. h¦v±h iF

For the mitzvah we have done when we acted or spoke out in the face of racism, sexism and homophobia – and acted as an ally to people of color, women, gays and lesbians. Kane Y’hee. h¦v±h iF

For the mitzvah we have done when we resisted all forms of addictive use of alcohol, drugs, food or sex and instead acted in loving and responsible ways towards ourselves and others. Kane Y’hee. h¦v±h iF

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For the mitzvah we have done when we let elders, children; those in poor health, anyone in need, or anyone at all know that we cared about them. Kane Y’hee. h¦v±h iF

Stephen Booth

The Past Got in my Eyes Just recently a "Peanuts" cartoon caught my eye. In case you missed it, I would like to share it with you for it is "food for thought" for the High Holy Days. In the cartoon, Lucy walks toward Charlie Brown, who is standing on the pitching mound, tosses him the baseball and says, "Sorry, I missed that easy fly ball. I thought I had it, but suddenly I remembered all the others I've missed, and the Past got in my eyes!" As I see it, the whole purpose of the High Holy Days is to acknowledge the past, deal with it and ask for forgiveness for our failure to live up to God's expectations; and then leave it behind and begin our lives over again with a clean slate. This cartoon reminds us that if we choose to allow it, the past can continue to influence our present and, in turn, the future. To what avail, we might ask? Are we to let our past misdeeds be the sole determinant of what happens to us? Or perhaps, if we enter the New Year with a new image, one in which the past does not get in our eyes, this time we may catch on to the importance of taking a renewed look at dealing with life.

Daniel A. Roberts

The Three Things My Father Discovered The great Jewish humorist, Sam Levenson, in describing the Jewish American experience, once wrote, "My folks were immigrants and they fell under the spell of the American legend that the streets of America were paved with gold. When my father got here, though, he found out three things: First, he saw that the streets were not paved with gold. The second thing he noticed was that the streets were not even paved, and last, but not least, he discovered that he was the one who was expected to do the paving." There are three precepts that the Jew must understand before beginning anything new: First, the dream of what ought to be; Secondly the reality of how it is, and Last, but not least, what must be done to make life more livable for everyone. Perhaps that, above all, should be the Jewish watchword during this New Year.

Stephen Chaim Listfield

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vuvh Yah! vuvh Yah! k¥t Ale God, oUj©r rachoom Nurturing Womb, iUB©j±u v’chanoon Compassionate, o°hP©t Q¤r¤t erech ah’pah’yeem Patient, s¤x¤j c©r±u v’rav chesed Abounding in Loyal Love ,¤n¡t®u v’emet Faithfulness ohpk£tk s¤x¤j rm«b notser chesed Assuring Loyal Love for a lah’ah’lah’feem thousand generations, g©Jp²u iIg t¥G«b no’say avone Forgiving bad behavior vah’peh’shah intentional and unintentional, v¨tY©j±u v’chah’tah’ah When we miss the mark v¥E³b±u v’nakeh And forgiving.

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Introduction to vrF±z¤t vK¥t Eleh Ezkerah Martyrology

What is our life without remembering the days of their lives? What is our piety without the example of their pious way? What is our righteousness without their righteous deeds? What is our courage in the face of their giving their lives to sanctify God's name? What can we say if we do not to remember their stories? They were people of renown, wise and righteous. All who elaborate in telling about them are called the students of their students and are praiseworthy.

Michael Strassfeld

:vfP§J¤t hkg h¦Jp³b±u v¨rF±z¤t vK¥t

Eleh ezkerah venafshee ahlie eshpechah. These I remember and pour out my soul. We walk the world of slaughter, stumbling and falling in wreckage, surrounded by the fear of death, and eyes which gaze at us in silence, the eyes of other martyred Jews, of hunted, harried, persecuted souls who never had a choice, who've huddled all together in a corner and press each other closer still and quake. For here it was the sharpened axes found them and they have come to take another look at the stark terror of their savage death. Their staring eyes all ask the ancient question: Why?

Hayim Naham Bialik (Adapted)

All the generations that preceded me contributed me in small amounts, so that I would be erected here in Jerusalem all at once, like a house of prayer or a charity institution. That commits one. My name is the name of my contributors. That commits one. I am getting to be the age my father was when he died. My last will shows many superscriptions. I must change my life and my death daily, to fulfill all the predictions concerning me. So they won't be lies. That commits one.

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I have passed my fortieth year. There are posts they will not let me fill because of that. Were I in Auschwitz, they wouldn't put me to work. They'd burn me right away. That commits one.

Yehuda Amichai They wrapped him in the Torah he loved, and lived by, and taught with awe, in defiance of the Romans, craving the teaching as fish crave water. Hanina was not the first Jew to be bound and burned by the Amalek-enemy nor would he be the last – that was certain there were still the Priests and Princes of Spain and Crusaders and Cossacks and the most mass-efficient of all, the Germans to come. But his tortured vision-message was the first, and would somehow make the Death of History easier for his students and students-of-students down to the Last Generation of Jews who would have to suffer for whatever there is that calls for Jewish screams to lullaby the world to restful sleep. As the flames cracked And the body sizzled Hanina was heard to say: He Who will see this desecrated Torah avenged Will make good, somehow, my dying. I see the parchment burn, but the letters are soaring to their source. You may burn a Torah, But Torah will not be consumed. You may kill Jews, But the Jews will survive And serve witness To the Genesis – patterns of Creation And the Isaiah – prophecies of hope.

Daniel Siegel

196

Anne Frank was a young girl in Amsterdam, Holland during the terrible days of Nazi Germany. Two weeks before she died-one of six million Jews who perished in the Holocaust-she wrote the following words in her diary: “It’s really a wonder that I haven’t dropped all my ideals, because they seem so absurd and impossible to carry out. Yet I keep them, because in spite of everything I still believe that people are really good at heart. I simply can’t build my hopes on a foundation of confusion, misery and death. I see the world gradually being turned into a wilderness. I hear the approaching thunder, I can feel the suffering of millions and yet, if I look into the heavens, I think that it will all come out right one of these days, that cruelty will end, and that peace and tranquility will return again. In the meantime, I must hold on to my ideals for perhaps the day will come when I shall be able to carry them out.” In the city of Warsaw such a long time ago Two hundred children stand lined row on row With their freshly washed faces and freshly washed clothes The children of Poland who never grow old. In the orphanage yard not a child remains The soldiers have herded them down to the trains Carrying small flasks of water and bags of dry bread To march in the ranks of the unquiet dead. With their small Jewish faces and pale haunted eyes They march hand in hand down the street-no one cries, No one laughs, no one looks, no one turns, no one talks As they walk down the streets where my grandparents walked. Had my grand parents stayed in that dark bloody land My own children too would have marched hand in hand To the beat of the soldiers, the jackbooted stamp That would measure their lives till they died in those camps. The cries of my children at night take me back To those pale hollow faces in stark white and black Only the blood of the children remains It runs in the street-and it runs in our veins.

Si Kahn

197

Now, as always, Jews are intimately linked one to another. Shout here and you will be heard in Kiev. Shout in Jerusalem, Jews everywhere reflect their sadness. An assault on Jews anywhere means an attempt to humiliate Jews everywhere. Thus a Jew lives in more than one place, in more than one era, on more than one level. To be Jewish is to be possessed of a historical consciousness that transcends individual consciousness.... All we want as Jews is to live and uphold the sanctity of life, all we want is to create peace and create in peace, to bear witness that people are not necessarily one another's enemies, that every war is senseless, that the solution lies in compassion and that compassion is possible. All we want is peace. And yet ... there is upheaval. So how can one not be sad today? How can one be in this world of ours and not despair? One day Chasidim came to inform the great Rebbe Nahman of Bratzlav of renewed persecutions of Jews in the Ukraine. The Master listened and said nothing. Then they told him of pogroms in certain villages. Again the Master listened and said nothing. Then they told of slaughtered families, of desecrated cemeteries, of children burned alive. The Master listened, listened and shook his head. "I know," he whispered. "I know what you want. I know. You want me to shout with pain, weep in despair. I know, I know. But I will not, you hear me, I will not." Then, after a long silence, he did begin to shout, louder and louder, "Gevalt, Yidden...! Jews, for heaven's sake, do not despair. .. Gevalt, Yidden, Jews do not despair."

Elie Wiesel Choose another people. We are tired of death, tired of corpses, We have no more prayers. For the time being Choose another people. We have run out of blood for victims, Our houses have been turned into desert, The earth lacks space for tombstones, There are no more lamentations Nor songs of woe In the ancient texts. God of mercy Sanctify another land Another Sinai. We have covered every field and stone With ashes and holiness. With our crones With our young With our infants

198

We have paid for each letter in your Commandments. God of Mercy Lift up your fiery brow, Look on the peoples of the world, Let them have the prophecies and Holy Days... And O God of mercy Grant us one more blessing- Take back the divine glory of our genius.

Kadya Molodowsky Lament The diameter of the bomb was thirty centimeters and the diameter of its destruction-about seven meters, and in it four killed and eleven wounded. And around these, in a larger circle of pain and time, are scattered two hospitals and one cemetery. But the young woman who was buried in the place from where she came, at a distance of more than one hundred kilometers, enlarges the circle considerably. And the lonely man who is mourning her death in a distant country incorporates into the circle the whole world. And I won’t speak of the cry of the orphans that reaches God’s chair and from there makes the circle endless and godless. Yehuda Amichai For the 500th Dead Palestinian, Ibtisam Bozieh Little sister Ibtisam, our sleep flounders, our sleep tugs on the cord of your name. Dead at thirteen, for staring through the window into a gun barrel which did not know you wanted to be a doctor. I would smooth your life in my hands, pull you back. Had I stayed in your land I might have been dead too, for something simple like staring or shouting what was true

199

and getting kicked out of school. I wandered the stony afternoons owning all their vastness. Now I would give them to you, guiltily, you. Not me. Throwing this ragged grief into the street, scissoring news stories free from the page, but they live on my desk like letters, not cries. How do we carry the endless surprise of all the deaths? Becoming doctors for one another, Arab, Jew, instead of guarding tumors of pain as if they hold us upright? Little sister, once our supple fingers curled around any twig. Now even the orchards weep. People in other countries speak easily of being early, being late. Some will live to be eighty. Some never saw it will not forget your face. Naomi Shihab Nye

r«F±z°h Yizkor

r«F±z°h Yizkor is the name popularly applied to the whole memorial service. The word is taken from the specific memorial prayer which is said for departed close relatives at certain designated times – these being the last day of Passover, Shavuot, Shemini Azeret and Yom Kippur. The first word of the prayer is “yizkor” which means, “he shall remember.” Some scholars believe that the custom of reciting Yizkor in the synagogue began at the time of the Crusades, during the 13th century. As if Yizkor wasn’t full enough already September has a new emptiness now. We gather to remember Innocents From all the world Whose death was an accident of address. And we remember Those of Israel More innocents And those innocents of Ishmael All these lives taken By faith turned to hate. Let us remember the difference.

Herb Cooper-Levy

200

“Death" and "dying" two simple figures of speech; an abstract noun and a present participle. "Death: a permanent cessation of all vital functions." "Dying: the cause or occasion or loss of life." How wonderfully concise is the dictionary! How exact its definitions! Death for us is a mixture of moods,

Fear of abandonment, separation, being left alone, brooding anger, fists shaken against the sky, voices shouted against the grave, regrets over things that could have been, that should have been, but that were not. bittersweet nostalgia, ugly scenes transmuted into memories of mere mischief.

Sharp quarrels softened by the passing of time, Words of stone smoothed by perspective, tears, salt of self pity, brine of resentment

and remembrance of that gray day, of a tear in the cloth, of a handful of earth,

and now this moment when together we cling to courage we who have the right to mourn for others and for ourselves.

It is the dignity of the soul to hold on to the past; it is the dignity of the spirit to take hold of the future,

To love again and to forgive others and ourselves, to rise from grief, to sew the torn garment, to live, to love, even to laugh again,

and at the same time to remember – always to remember, always.

Harold Schulweis

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Please rise. Reader: We turn our thoughts to yesterday, to a world that lives only in our

memory. As we recall the days gone by, we know the past is irretrievable. Yet through the haze of memory we may recapture treasured moments and memories. We are thankful for the happiness we knew, for those no longer here with whom we lived and laughed and loved.

All: We praise the Eternal wellspring of life who links yesterday to

tomorrow. We affirm that despite all the tragedy bound up with living, it is still good to be alive. We understand that there can be no love without loss, no joy without sorrow. May we have the courage to accept the all of life, the love and the loss, the joy and the sorrow, as we remember them. Adapted from “What’s It All About? People!” Temple Beth Eli Birmingham, Alabama

When We Remember Them Reader: At the rising of the sun and at its going down

We remember them.

All: At the blowing of the wind and in the chill of Winter We remember them.


All: At the blueness of the skies and in the warmth of summer We remember them.


All: At the beginning of the year and when it ends We remember them. As long as we live, they too will live; for they are now a part of us, As we remember them.


All: When we are lost and sick at heart We remember them.

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All: As long as we live, they too will live; For they are now a part of us As we remember them.

Sylvan Kamens and Jack Reimer Please be seated. All: The days pass by and another year is gone. But the melody remains

eternal. Reader: Lord, what is man that You care for him?

Or the son of man that You think of him? Man is like a breath; His days are like a fleeting shadow.

:Ivc§J©j©T³u JIb¡t iC Ivg¨s¥T³u o¨s¨t-v¨n vuvh :rcIg kmF uh¨n²h v¨nS kc¤jk o¨s¨t

Adonay mah-adam vie’tay’dah’ay’hoe ben ehnoshe vah’tah’chahsh’vayhu. Adam lah’cheh’vehl dah’mah yah’mov k’tsale ovare.

:Jc²h±u kkIn±h c¤rgk ;kj±u .hm²h r¤e«CC :v¨nfj cck thc²b±u g©sIv iF Ibh¥n²h ,Ib§nk

Bah’bokare yah’tseets v’chah’lahf lah’erev y’mo’lale v’yah’vashe. Leemnote yah’manu kane hoedah v’nahvee l’vov chahchmah.

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Sorrow Can Enlarge the Domain of our Life

Reader: Sorrow can bring understanding as well as pain, breadth as well as the contraction that comes with pain. Out of love and sorrow can come a compassion that endures.

All: The needs of others, hitherto unnoticed, now come into the ken of our experience, or our sorrow has opened our life to the needs of others. Sorrow can enlarge the domain of our life so that we may now understand the triviality of the things many pursue.

Reader: What is important is not luxury but love; not wealth but wisdom; not gold but goodness. There is a God in a world in which human beings can experience tenderness. There is a God in a world in which two lives can be bound together by a tie stronger than death.

All: Out of love may come sorrow. But out of sorrow can come light for others who dwell in darkness.

And out of the light we bring to others will come light for ourselves -- the light of solace, of strength, of transfiguring and consecrating purpose.

S. Greenberg (adapted)

Reader: One generation comes into the world to be blessed with days of peace and safety. Another travels the valley of the shadow, enduring the cruelties of persecution and war, Sorrowful and dangerous have been our times. We have lived through years of tyranny and destruction; we are schooled in sorrow and well acquainted with grief. We have seen the just defeated, the innocent driven into exile, and the righteous brought to a martyrdom as merciless as any the ages have ever beheld.

Reader: At this Memorial Hour, we recall with loving reverence all of Your

children who have perished through the cruelty of the oppressor. Not punished for any individual guilt, but without distinction -the aged and the young, the learned and the simple -- all were driven along the road of pain and pitiless death. Their very presence on earth was begrudged them for they brought to the mind of man the recollection of the Covenant of mercy and justice. For no sin of theirs did they perish, but because they were a symbol of Your eternal teaching. They died for the sanctification of Your name.

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All: They lie at rest in nameless graves. Their resting-places in far-off forests and abandoned fields are now lost to the eyes of revering kin. Yet they must not be forgotten.

Reader: We shall remember them in their pain and their agony. We shall

remember them as we would remember our own brothers and sisters; for had we lived with them in Europe we would have died with them at Auschwitz and Buchenwald, Bergen-Belsen and Babi-Yar, at Treblinka and Terezin.

All sing:

:©jh¦JN©v ,©thcC v¨nk§J v²bIn¡tC ih¦n£t©n h°b£t :ih¦n£t©n h°b£t v®z-kF og ©V¥n§,°H¤J hP kg ;©t±u

Ahnee mah’ah’meen beh’eh’moenah sh’laymah b’vee’ot ha’mah’shee’och. V’af ol pee sheh’yees’may’ha eem kole zeh ahnee mah’ah’meen. All: I believe in a hope for the future -- Ahnee mah’ah’meen! Ahnee mah’ah’meen was the frequent song of the martyrs of the Warsaw Ghetto. Reader: We remember them because the world would like to forget them. To forget how they cried for help and the nations overlooked them; how they tried to escape and the nations excluded them;

how they died in the camps and the nations ignored them. All: They must not be forgotten. Reader: Our Yizkor prayers enshrine their memory

Of hallowed loves conjoined to God in soul, Who chant the hymn of immortality From frontiers where eternities unroll.

Marc Raphael (adapted)

On a Sunny Evening Reader: On a purple, sun-shot evening

Under wide-flowering chestnut trees Upon the threshold full of dust Yesterday, today, the days are all like these. Trees flower forth in beauty, Lovely too their very wood all gnarled and old That I am half afraid to peer Into their crowns of green and gold.

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Congregation rises.

Traditional Mourners’ Kaddish

Qhk§n³h±u 'V¥,Ug§rf trc h¦S tnkgC /tC©r V¥n§J J©S©e§,°h±u k©S³D§,°h i©n±zcU tk²dgC/k¥tr§G°h ,hC kf§s h¯H©jcU iIfh¥nIhcU iIfh¯H©jC V¥,Ufk©n :t²H©nkg h¥nkgkU okgk Q©rc§n tC©r V¥n§J t¥v±h :i¥nt Ur§n¦t±u ch¦r¨e

vKg§,°h±u r¨S©v§,°h±u t¥¬³b§,°h±u o©nIr§,°h±u r©tP§,°h±u 'jC©T§J°h±u Q©rC§,°h t,f§rC kF i¦n tKgk tKgk tUv Qh¦rC tJ§sªe§S V¥n§J kK©v§,°h±u

:i¥nt Ur§n¦t±u 't¨nkgC i¨rh¦n£t©S 't,n¡j®b±u t,jC§JªT 't,rh¦J±u 'k¥tr§G°h kF kg±u Ubhkg oh°H©j±u t²H©n§J i¦n tC©r tnk§J t¥v±h

:i¥nt Ur§n¦t±u Ubhkg oIk¨J v¤Gg³h tUv uh¨nIr§nC oIk¨J v¤G«g

:i¥nt Ur§n¦t±u kc¥, hc§JIh kF kg±u 'k¥tr§G°h kF kg±u

Reader: Yitgadal veyitkadash shemey raba Be’alma divra chirutey veyamleech malchutey Bechayaychone oovyomaychone uvchahyay dechole beyt Yisrael Ba’agalah oovizman kariv ve’imru amen. All: Yehey shemey raba mevarach le’alam oolalmey almaya. Reader: Yitbarach veyishtabach veyitpa’ar veyitromam veyitnasay veyit’hadar veyitaleh veyithahlal shemey dekudsha All: bereech hu Reader: le’ela le’ela meekol birchata veshirata tushbechata venechemata

da’amiran be’alma ve’imru amen. Yehay sh’lamah rahbah meen sh’may’yah v’chaim aleynu v’al kal Yisrael ve’imru amen.


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It is customary to bow at "v’anaknu korim”







Ahlaynu l’shabay’och l’adone hakole, l’tate g’dulah l’yosare b’raysheet, sh’natan lanu torat emet v’chayay olam nahtah b’tochanu v’anachnu koreem oo’meesh’tah’chah’veem oo’modeem leafnay melech, malchay ha’malcheem, ha kahdoesh baruch hoo. Sheh-hoo noteh shamayim veyosade ahretz oomoshav y’karo b’shamayim me-mah-al oosh’cheenat uzo b’gavhay m’romeem hoo Elohaynu ain ode. Emet malchanu ehfehs zoolatoe K’ka’toov b’torahtoe v’ya’da’tah hayome v’ha’shay’voe’tah el l’vovehcha, key Adonay hoo ha’Eloheem bah’shamayim me’ma’al v’al ha’aretz me’tahchat ane ode, ane ode. V’ nehehmar, v’hayaw Adoenoy l’melech ol kole ha’ahretz. B’yome hahoo, b’yome hahoo, yee-heh-yeah Adonay ehchad, oo’shmoe, oo’shmoe, oo’shmoe ehchad. It is up to us to offer praises to the Source of all, to declare the greatness of the author of creation, who gave to us teachings of truth and planted eternal life within us. And so, we bend the knee and bow, acknowledging the sovereign who rules above all those who rule, the blessed Holy One. 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 THE SUPREME ONE is God in the heavens above and on the earth below. There is no other God." And it is written: "THE EVERLASTING ONE will reign as sovereign over all the earth. On that day shall THE MANY NAMED be one, God's name be one!"

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Ayalon In the hills of Ayalon above the Broken earth Two boys shout and play with a ball on a field of shrub and dirt. Divided sons of Abraham exhausted embrace. Prince of Islam, Prince of Judah Know each other’s face. If we met on the sands of Sinai Under a molten sky And if you held me in your sights And looked me in the eye, what would you do? If we met of the sands of the Sinai Under a molten sky and if I held you in my sights and looked you in the eye, I would shoot you dead. In the hills of Ayalon that once were a no-man’s land. Young shepherds chase their wandering sheep and lead them home again. My grandfather died at Dachau, never will I forget. The British set fire to my grandfather’s village and left twelve Muslims dead. If we meet on the hills of Haramoun stunned by the rocket’s flash, and if you found my heart exposed and a pistol in your grasp, what would you do? If we met on the hills of Haramoun Stunned by a rocket’s flash. And if I found your heart exposed and a pistol in my grasp, I would take you prisoner, hide you away, then set you free.

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In the hills of Ayalon, the young ones play a game. Toss an orange into the air and call each other’s name. Ricky Shimon Sheon Naomi – catch it before it falls. Yousef Hassan Aria Amira tear down the walls. If we met by the river Jordan under a rain of nails, And if I raised my rifle up and your aim could not fail, what would you do? If we met by the river Jordan Under a rain of nails, And if I raised my rifle up and my aim could not fail, I would put down my gun open my arms and weep. I would weep. I would weep.

Fred Small

ADON OLAM CROWN OF ALL TIME

/trc°b rhm±h kF o¤r¤yC 'Qkn r¤J£t okIg iIs£t /tr§e°b In§J Qk¤n h³z£t 'k«F Imp¤jc v¨Gg³b ,gk

/trIb QIk§n°h ISck 'k«F©v ,IkfF h¥r£j©t±u /v¨r¨tp¦,C 'v®h§v°h tUv±u 'v®Iv tUv±u 'v²h¨v tUv±u /v¨rhC§j©vk Ik kh¦J§n©vk 'h°b¥J ih¥t±u s¨j¤t tUv±u /v¨r§G¦N©v±u z«g¨v Iku ',hkf©, hkC ,h¦Jt¥r hkC /v¨rm ,gC hkc¤j rUm±u 'hk£t«D h©j±u hk¥t tUv±u

/tr§e¤t oIhC h¦xIF ,²b§n hk xIb¨nU h¦X°b tUv±u /v¨rhg¨t±u i©Jh¦t ,gC 'h¦jUr sh¦ep©t Is²hC

/trh¦t tO±u hk ²h±h 'h¦,²H°u±D h¦jUr og±u Adon olam asher mah’loch b’tehrem kole y’tseer neevrah Le’et na’asah vecheftzo kol, azay melech shemoe neekrah. Ve’achahray keechlot hakole, levado yimloch norah. Vehu hayah vehu hoveh, vehu yeeyeh beteefarah. Vehu ehchad ve’ane shaynee, lehomsheel lo lehachbeerah. Belee raysheet belee tockleet, veloe ha’oze vehamisrah.

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Vehu aylee v’chai go’ahlee, vetzur chevlee be’ate tzarah. Vehu neesee oomanos lee, menat kosee beyome ekrah. Beyahdoe afkeed roochie, be’ate eeshan ve’aw’eeraw. V’eem roochie geveeyahtee, Adonoy lee veloe eerah. Crown of all time, the one who reigned before all mortal shape was made, and when God's will brought forth all things then was the name supreme proclaimed. And after everything is gone, yet One alone, awesome, will reign. God was, and is, and will remain, in splendid balance, over all. And God is One, no second is, none can compare, or share God's place. Without beginning, without end, God's is all might and royal grace. This is my God, my help who lives, refuge from pain in time of trial, my banner, and my place to fly, my cup's portion when, dry, I cry . To God's kind hand I pledge my soul each time I sleep, again to wake, and with my soul, this body, here. YAH'S love is mine; I shall not fear.

v²u§e¦T©v Hateekvah

:v²h¦nIv h¦sUv±h Jp®b :v¨nh°bP ccKC sIg kF :v²HpIm iIhmk i°hg :v¨nh¦s¨e j¨r±z¦n h¥,©tpkU

:o°hPk©t ,Ib§J v²u§e¦T©v :Ub¥,²u§e¦, v¨sct tO sIg :o°hkJUr±h iIhm .¤r¤t :Ubm§r©tC h¦Jp¨j og ,Ih§vk

Kole ode bah’lay’vov p’nee’mah. Nefesh y’hoodee hoemeeyah. Ool’fa’ah’tay meezeroch kahdeemah. Ayeen l’tsion tsoefeeyah. Ode low ovdah teekvah’tanu. Ha’teekvah sh’note olpie’yeem. Lee’yote am chafshee b’artsanu. Eretz tsion y’roo’shah’lah’yeem.

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As long as in a Jewish breast The soul’s stirring has not ceased. The longing eye will not rest Until it gazes on Zion in the East. Our ancient hope will not perish, Hope from ages long since past. To live free in the land we cherish Zion and Jerusalem, at last. Until we come together again at the close of the day, Shalom!

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Meditation Before N’ee’lah vkhg±b At the dusk of N'ee’lah the world hangs in the balance. The sun rests just at the horizon, already dimming; at the Eastern gates the shadows grow, poised for a moment before they wrap the Earth In darkness. Everything is still; life pauses and is still; it Is a time when souls pass from the world. At N'ee’lah we weigh our own souls in the balance. We measure the good we gave, the bad we inflicted, the acts that gave meaning to our lives and the acts which seemed to take it away. Our prayer becomes more urgent: let our evil be swallowed up, and let only our good be measured; then our worth will be assured. But what is the measure of our good deeds? They hover like motes of dust in the twilight, hardly of enough weight to settle on the balance, powerless to tip it from its center. The scales hang steady, and it seems we have added nothing to either side. What have we to put on the scales to match the gift of creation? For we are favored amid all creation. The matter around us, the sky and the stone and the water, exists and endures; but we create as well as endure; we exist and know that we exist. We have been given life. What should be the measure of our repayment? The answer is in the twilight, in the ordered motion of sun and earth. Our lives bear witness to the Mind that has set the stars in motion; that ordains the dawning and setting of each day; that marks the passage of every human soul. Like the stars, our part in the universe has been devised from its beginning, and we each have a rightful place here. We do not justify our creation with our deeds; we are not set the impossible task of repaying the miracle of life with accomplishments of our own devising. Justification for our lives lies far beyond our power, knowing the purpose of our creation is even more distant from our understanding. This hour of N'ee’lah will not storm heaven for us and bring us justification and eternal wisdom. But before the sun yet sets, we can find the strength to begin the labor ordained for us, the task placed wholly within our grasp:

For what does God require of you but to do justice, and to love kindness,

and to walk humbly with your God?

The time of N'ee’lah has come, the time of the closing of the gates. The sun approaches the place of Its setting; like every day, this Day of Atonement draws to its end. Before the next Day of Atonement will come, the lives of some of us here will have ended. It is given to us to see the approach of each day's end; but our own deaths, which approach with equal certainty, come with no sure warning.

And now the gates of heaven begin to close.

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In truth, we should not say that N'ee’lah brings the closing of the gates. Let us not blaspheme the Most High, by saying that there ever comes a time when sincere prayer is not heard, when sincere repentance is turned away. But If we cannot find prayer and repentance on this Day of Repentance, if we cannot make a start towards peace and wholeness before the sun sets on this one Day of Peace, then when shall repentance come? And how many days are left us in which to seek it?


A few precious moments are left us, in this Day, in our lives, to turn from sin and pain, and to embrace hope, and holiness, and peace. For us and for our world: There is so little time.


Gates At each moment of our lives we encounter gates behind which beckon the unknown. We have little choice but to enter, and, as we do, the gates swing shut behind us. We can never go back. The known, the comfortable, the safe all these are in the past. Only the unknown, the dangerous, the mysterious and the terrifying lay ahead. Moving on makes us human, do so lightly and at peace makes us divine. Eventually we come to the final gate, the final closing. The trail ends, leaving behind only memories of steps taken, leaps tried, grace achieved and shared. How do we honor this final gate? With tears and stories, with memories and love,

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with food and friends. And with silence. Silence is the heart of death, and silence alone does it justice. But silence does not mean passivity, and our tradition speaks of four virtues that form the core of silence. The first is hearing: hearing the inner voice of our pain and love, rejoicing that nothing, not even the grave, can rob us of that supreme human emotion. The second is memory: reclaiming the past by refusing to forget the joys it once held. The third is action: we must honor our dead by continuing to live ourselves. Their memory is quickened only in the fullness of our own lives our own futures, our own on-going struggles to make sense out of an often senseless world. The fourth is wisdom: every life is a teaching, every person a guide to truth. Hearing, memory, action, wisdom... May each of these find a place in our silence, our grief, and our moving out again into the world where yet another gate beckons wide.

- Rami M. Shapiro

Forgive us, our Mother and Father, for we have sinned. Pardon us and all those who call on You for forgiveness. Help us to bring You Into our hearts. As it is written:

And if you seek Adonay your God, you shall find Me, but only if you seek Me with all your heart and with all your soul.

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Vidui Confession of Sins Among the sins we acknowledge today is that of vidui peh - a confession of the mouth. To deal with sins merely by reciting a confession with our mouths is itself a sin; only if our hearts regret the deeds, only if our minds determine to work hard at turning from wrongdoing, is our confession acceptable.

k©t±u 'Ub¥,Kp§T Wh®bpk t«cT 'Ubh¥,«uN¦t±u Ubh¥,Ic£t h¥vOt¯u Ubh¥vO¡t r©nIk ';¤r«g h¥J§eU oh°bp h¯Zg Ub§j³b£t ih¥t¤J 'Ub¥,²B¦j§T¦n oKg§,¦T Ub§j³b£t oh¦eh¦Sm 'Ubh¥,«uN¦t±u Ubh¥,Ic£t h¥vOt¯u Ubh¥vO¡t ²h±h Wh®bpk

/Ubt¨yj Ub§j³b£t kc£t 'Ubt¨yj tO±u Elohay vaylohay avotaynu v’emoetaynu, tahvoe l’fah’necha tefeelahtaynu v’ol teet’ah’lom mee’chee’nah’taynu sheh’ane anahch’nu ahzay fahneem ookshay o’ref lomar l’fah’necha Adonay Elohenu vaylohay avotaynu v’emoetaynu tsah’dee;keem anahch’nu v’loe chatahnu avol anachnu chatahnu. Our God, God of all generations: Let our prayers come before You, and do not turn away from our pleas. For at least we are not brazen or stiff-necked, to say before You, the almighty and eternal God, that we are righteous and have not sinned. Rather, we, like those before us, have sinned. ,IbIg k¥jIn ',Ush¦x£jC d¥v³b§,¦n 'oh¦n£j©r t¥XF kg c¥JIh Qk¤n k¥t

v¨jhk§xU 'oh¦tY©jk vkh¦j§n vC§r©n 'iIJt¦r iIJt¦r rhcg©n 'INg /kIn±d¦T o¨,g¨rf tO '©jUr²u r¨GC kF og ,Iesm v¤GIg 'ohg§JIpk JO§J ,h¦rC oIH©v Ubk rf±z 'v¥r§Gg JO§J r©nIk Ubk ,h¥rIv 'k¥t 'i²bgC ²h±h s¤r¯H³u :cU,F if±u 'o¤s¤E¦n u²bgk Tg©sIv¤J InF 'v¥r§Gg

/²h±h o¥Jc tr§e°H³u 'o¨J INg cM³h§,°H³u Ale melech yoshave ol keesay rah’chah’meen meet’nah’hage bah’cha’see’doot mochale ah’voe’note ahmoe mah’ah’veer reeshone reeshone mahr’beh m’chee’lah l’chah’tah’eem oos’lee’cha l’foesh’eem oseh ts’dah’kote eem chole ba’sar vah’roo’ach loe ch’rah’ah’tahm teeg’mole. Ale ho’ray’tah lahnu loemar sh’loshe ehs’ray z’char lahnu hayome b’reet sh’loshe ehs’ray k’moe sheh’ho’dah’tah leh’ah’nov mee’keh’dehm, v’chane kahtoov. Vah’yee’red Adonay beh’ah’non. Vah’yeet’yah’tsave emoe sham vah’yeek’rah v’shame Adonay. Our Ruler, enthroned on a throne of mercy; You tenderly grant pardon, forgiving our transgressions. Our human weaknesses are known to You, and You are filled with compassion for us, despite our sins. You have taught us Your thirteen attributes, as You

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revealed them long ago to Your prophets, when You descended in glory and stood with them. Stand with us now, and teach us to emulate Your ways:

:tr§e°H³u uh²bP kg ²h±h rIcg³H³u s¤x¤j rm«b /,¤n¡t®u s¤x¤j c©r±u 'o°hP©t Q¤r¤t 'iUB©j±u oUj©r k¥t '²h±h ²h±h

/v¥E³b±u 'v¨tY©j±u g©Jp²u iIg t¥G«b 'ohpk£tk Vah’yah’ah’vore Adonay ol pahnov vah’yeek’rah. Adonay, Adonay ale rahchoom v’chahnoon erek ah’pah’yeem v’rov chesed veh’emet. Notsare chesed lah’ah’lah’feem nosay ah’vone vah’feh’shah v’cha’tah’ah v’nah’kay. Adonay, Adonay. Compassionate and Gracious God, Slow to Anger, Rich in Steadfast Kindness, Extending Mercy to the Thousandth Generation, Forgiving Iniquity, Transgression and Sin and Acquitting the Penitent. Please rise.


Ashamnu


Yet


At our Core

We're light and truth, infinite wisdom, eternal goodness.


Our Real Being is




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Yet


At our Core


Yet we have quarreled, we've rebelled, we have stolen, we've corrupted.

Our real Being is



we've left the path, we've led others off the path. 'Ub§x©nj 'Ub§s³z 'Ubg©J§r¦v±u 'Ubh°ug¤v /hp«s Ub§rC¦S 'Ubk³z²D 'Ub§s³dC 'Ub§n©Jt 'Ubh°ug 'Ub§r©rx 'Ubm©t°b 'Ub§s©r¨n 'Ubmk 'Ubc³ZF 'g¨r Ubmg²h /r¤e¤J Ubkp©¨y



Dibar’nu Dofi


Zadnu Chamasnu

Tafalnu Sheker



Avinu

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Pashahnu Ts’rar’nu

Kisheenu Oref


Teetahnu

Ol Chate t§y¥j kg


V’al kulam, Eloha s’lichot s’lach lanu, m’chal lanu kaper lanu. For all these wrongs, O God of forgiveness, forgive us, wipe the slate clean, grant us atonement. For the sin which we have sinned against You by hardening our hearts Ignoring grinding poverty and despair. And for the sin which we have sinned against You by exploitation Living well while others live in poverty. For the sin which we have sinned against You consciously or unconsciously Preventing fellow Israelis fully and equally from participating in Israeli society and leaving them underrepresented in government, academia and business. For the sin which we have sinned against You through slander Claiming that the unemployed are lazy, that they do not want to get real jobs. For the sin which we have sinned against You by rashly blaming others Declaring war against the unemployed rather than against unemployment. And for the sin which we have sinned against You knowingly or unknowingly Allowing the Israeli government to continue expropriating land, demolishing homes, building roads, uprooting trees, besieging towns, and denying water to innocent civilians in our name, even while publicly speaking words of peace. For the sin which we have sinned against You by causeless hatred Demonizing the “other.”

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And for the sin which we have sinned against You with our words of incitement Provoking instead of problem solving, fueling tensions instead of nurturing reconciliation. For the sin which we have sinned against You by desecrating Your Name Abusing others and calling it Your will. And for the sin which we have sinned against You through insolence Claiming that only Jews have rights to the Land. For the sin which we have sinned against You by silence Saying nothing when we knew that human beings were being mistreated. And for the sin which we have sinned against You by standing by Protecting those who took the law into their own hands. For the sin which we have sinned against You by failure to distinguish Not recognizing the difference between legitimate self-defense and the collective punishment of innocent civilians. And for the sin which we have sinned against You by justification Using excessive lethal force. For the sin which we have sinned against You by narrow-mindedness Feeling only our own pain, closing our hearts to the agony of bereaved Palestinian mothers and fathers. Rabbis for Human Rights-Israel We have shared many words together. That we could speak them and hear them spoken, means that there is a place in the world for them, that our songs of praise and prayers of hope have not gone empty from our mouths; but still remain in the air, waiting for other words to join them. Too often they are not` joined, rhetoric propounded but not meant, accents without acts. If the hopes that we have shared tonight are not to have been shared in vain, we must not leave our words here in our seats, neatly folded in our books. Our words must leave with us, go streaming out the doors of this New Year, accompany us as we walk on the road, when we sit in our homes, when we lie down and when we rise up. They must emblazon the doorposts of our house, and seal themselves into our hands before our eyes, that the world might remember the words it has so long forgotten, and compose from them a new song which all might sing in celebration of the world we all desire.

Richard N. Levy Open for us the gates of light, blessing, joy, knowledge, splendor, confession, merit, compassion, purity, salvation, atonement, kindness, forgiveness, solace, pardon, assistance, sustenance, righteousness, uprightness, healing, peace and repentance.

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Avinu Malkaynu UbFk©n Ubhct

Ub¥,fk©n Ubh¨¥n¦t Ee’mahnu Malchateynu, hear our voice!

While we, who need each other so much. segregate ourselves into opposing camps: young against old, race against race; progressive against traditionalists, rich against poor.

UbFk©n Ubhct Avinu Malkeynu, we have sinned before you.

As long as we are content with half-measures, or cannot be hopeful or refuse to trust one another because we will not understand one another, as long as we will not be generous or avoid the good we might have accomplished.

Ub¥,fk©n Ubh¨¥n¦t Ee’mahnu Malchateynu, we have sinned before you. The Ark is opened.


/Ubgh¦JIv±u s¤x¤j²u v¨esm Ub¨Ng v¥Gg Avinu malkeynu/ee’mahnu malchateynu Chaneynu v’aneynu. kee ayn banu ma’ah’seem Oseh ee’manu tse’dahkah v’chesed, V’ho’she’anu

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Our Father, Our King, teach us how to make this year a new beginning. Our Mother, Our Queen, teach us how to grow from the harshness of life. Our Source and our Destiny, teach us to accept what we must accept. Our Guide and our Truth, teach us to change what must be changed. Our Father, Our King, teach us how to face disease and death. Our Mother, Our Queen, teach us how to enjoy the gifts of life. Our Source and our Destiny, teach us how to make peace with our enemies. Our Guide and our Truth, teach us how to best help our people Israel. Our Father, Our King, teach us how we can best help all humanity. Our Mother, Our Queen, let us find pardon for our wrongdoings. Our Source and our Destiny, let us return to You wholly and completely. Our Guide and our Truth, teach us how to help those who are ill. Our Father, Our King, let us write our names in the Book of Life. Our Mother, Our Queen, help us find work that serves the good. Our Source and our Destiny, help us to find inner freedom. Our Guide and our Truth, help us to learn how to love. Our Father, Our King, receive our prayers. Our Mother, Our Queen, teach us how to be good lovers. Our Source and our Destiny, teach us how to be good parents. Our Guide and our Truth, teach us how to be good children. Our Father, Our King, teach us how to be good friends. Our Mother, Our Queen, teach us how to be good Jews. Our Source and our Destiny, teach us how to be good people. Our Guide and our Truth, teach us how to be in harmony with Your universe. The Ark is closed, but we remain standing.

It is Never Too Late The last word has not been spoken, the last sentence has not been written, the final verdict is not in. “It is never too late to change my mind, my direction,

to say no to the past and yes to the future, to offer remorse, to ask and give forgiveness.

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It is never too late to start over again, to feel again

to love again to hope again.

It is never too late to overcome despair, to turn sorrow into resolve and pain into purpose. It is never too late to alter my world, not by magic incantations or. manipulations of the cards or deciphering the stars. But by opening myself to curative forces buried within, to hidden energies, the powers in my interior self. In sickness and in dying, it is never too late.

Living, I teach. Dying, I teach,

how I face pain and fear, Others observe me, children, adults, students of life and death, Learn from my bearing, my posture, my philosophy.

Harold Schulweis As Yom Kippur reaches its finale, we are as close to purified and sin-free as Jews can hope to be in this life. Having devoted a day to rethinking our priorities, we end Yom Kippur with three statements of faith. The Shema asserts our membership in the Jewish people and awareness of the divine unity. We then affirm God's sovereignty by reciting three times the second line of the Shema, which traditional Jews only recite silently the rest of the year. Thus do we underline our effort to have the divine rule our hearts, minds and hands every day in the year ahead. And then we proclaim seven times that we have but one God. The sevenfold repetition not only joyously and emphatically communicates the most central message of these days of awe; it creates seven fences built by the community to protect our fragile resolve as we step forward to meet the challenges of the new year. David A. Teutsch

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We chant once:

:s¨j¤t ²h±h 'Ubh¥vO¡t ²h±h 'k¥t¨r§G°h g©n§J Shema yisra’el Adonay Eloheynu Adonay echad. Listen, Israel: THE ETERNAL is our God, THE ETERNAL ONE alone! We chant three times:


Baruch shame kevode malchuto le’olam va’ed. A fountain of blessings is the Holy Name, whose Kavode/Presence fills creation, through whose Malchoot/Reign is born Time, Space and more beyond! We chant seven times:

:oh¦vO¡t¨v tUv ²h±h Yah hu ha’Eloheem!

vuvh is God! We are seated.

Final Sounding of the Shofar rp«uJ

vkusd vghe, Teki'ah G’doe’lah

Uc¥,F¦T vcIy v²b¨Jk

L’shanah tovah teekatayvu

May a good year be written for you!

rosh hashanah machzor

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