שדחה רודס שדחה רודס שדחה רודס שדחה רודס םהרבא תדוצמ םהרבא תדוצמ םהרבא תדוצמ םהרבא תדוצמ םהרבא תדוצמ g g g g THE THE THE THE METSUDAHTSUDAH H ME ETSUD SIDDURDURDURDUR SID SID SID A NEW PHRASE-BY-PHRASE TRANSLATION WITH ANTHOLOGY OF CLASSIC COMMENTARIES זנכשא ASHKENAZ BY RABBI AVROHOM DAVIS WEEKDAY לוחל
Copyright © 2014 by Metsudah Publications First printing 2007 Second printing 2007 Second edition, first printing 2014 All rights reserved. No part of this book may be reproduced in any manner whatever, including information storage or retrieval, in whole or in part (except for brief quotations in critical articles or reviews), without written permission from the publisher. Distributed by Im Hasefer—Yaakov Levitz The Judaica Press 1188 East 18th Street 123 Ditmas Avenue Brooklyn, NY 11230 Brooklyn, NY 11218 (718) 377-0047 (718) 972-6200 Comments or corrections can be e-mailed to [email protected] Typography by Simcha Graphics (718) 854-4830
We dedicate this Siddur In memory of our dear parents Mr. and Mrs. Moshe Yosef and Golda Golombeck ä'ò èôùîå úîà ùøã åäôãøå íåìù ù÷éá ãñçå ä÷ãö áäà Mr. and Mrs. Hyman P. Golombeck ÷ò áîàìàâ à÷ìòå ñçðô íééç Mr. and Mrs. Avrohom Chaim Fruchthandler øòìãðòäèëåøô ìçøå íééç íäøá à `a ø÷éä åðéçà úîùð éåìéòìå øëæì úùã÷åî åæ äàöåä ä'ò óñåé íäøá à ø'á ñçðô íééç 'ø ä'ò éåìä äùî 'ø úá à÷ìò åúùàå ÷ò áîàìàâ åéìòôî øùåé çéîöä åáì íåú ïä åúîàå åãñç éøô åéëøã ú÷ãöå íåìùä óãøå ,úîàä ùøã ,úåéøáä áäà êåøá íøëæ àäé øòìãðòäèëåøô ìçøå íééç íäøá à
This Siddur is lovingly dedicated by Mr. and Mrs. Leonard A. Kestenbaum in reverent and loving memory of their parents Charles and Rosalyn Hirschfeld and David and Gisela Kestenbaum `a
Table of Contents Putting on Tallis and Tefillin . . . . . . . 2/3 . . . . . . . . . . . . . ïéìôúå úéìè Shacharis . . . . . . . . . . . . . . . . . . . . . . . . 7 . . . . . . . . . . . . úéøçù úìôú Morning Berachos . . . . . . . . . . . . . . . . 15 . . . . . . . . . . . . øçùä úåëøá Korbanos Offerings . . . . . . . . . . . . . . . 29 . . . . . . . . . . . . . . . . . úåðáø÷ Kaddish D’Rabanan . . . . . . . . . . . . . . . 53 . . . . . . . . . . . . . ïðáøã ùéã÷ Pesukei D’Zimra . . . . . . . . . . . . . . . . . . 55 . . . . . . . . . . . . äøîæã é÷åñô Mourners’ Kaddish . . . . . . . . . . . . . . . 57 . . . . . . . . . . . . . . íåúé ùéã÷ Baruch She’amar . . . . . . . . . . . . . . . . . 59 . . . . . . . . . . . . . øîàù êåøá Ashrei . . . . . . . . . . . . . . . . . . . . . . . . . . . 70 . . . . . . . . . . . . . . . . . . éøùà Yishtabach . . . . . . . . . . . . . . . . . . . . . . 89 . . . . . . . . . . . . . . . . . çáúùé Krias Shema . . . . . . . . . . . . . . . . . . . . . 101 . . . . . . . . . . . . . òîù úàéø÷ Shemoneh Esrei . . . . . . . . . . . . . . . . . . 113 . . . . . . . . . . . . äøùò äðåîù Tachanun . . . . . . . . . . . . . . . . . . . . . . . 137 . . . . . . . . . . . . . . . . . . ïåðçú Avinu Malkeinu . . . . . . . . . . . . . . . . . . 141 . . . . . . . . . . . . . åðëìî åðéáà Tachanun—Monday and Thursday . . . 147 . . . . . . . . . . . . . . íåçø àåäå Reading of the Torah . . . . . . . . . . . . . . 165 . . . . . . . . . . . . äøåúä úàéø÷ Berachah of Thanksgiving . . . . . . . . . 170 . . . . . . . . . . . . . ìîåâä úëøá Berachah for Father of Bar Mitzvah . . . 171 . . . . . . äåöî øáä éáàì äëøá Ashrei — U’va L’Tzion . . . . . . . . . . . . . 176 . . . . . . . . . . ïåéöì àáå éøùà Aleinu . . . . . . . . . . . . . . . . . . . . . . . . . . 186 . . . . . . . . . . . . . . . . . . åðéìò Mourners’ Kaddish . . . . . . . . . . . . . . . 189 . . . . . . . . . . . . . . íåúé ùéã÷ Psalm of the Day . . . . . . . . . . . . . . . . . 190 . . . . . . . . . . . . . íåé ìù øéù Psalm from Rosh Chodesh Elul . . . . . 200 . . . . . . . . . . . . éøåà 'ä ãåãì Psalm for Rosh Chodesh . . . . . . . . . . . 203 . . . . . . . . . . . . . . éùôð éëøá Psalm in House of Mourning . . . . . . . 207 . . . . . . . . . . ìáà úéáì øåîæî Principles of Faith . . . . . . . . . . . . . . . . 214 . . . . . . . . . . . . . . ïéîàî éðà Birkas Hamazon . . . . . . . . . . . . . . . . . . 225 . . . . . . . . . . . . . ïåæîä úëøá Guest Blessing . . . . . . . . . . . . . . . . . . . 238 . . . . . . . . . . çøåàì ïåöø éäé Birkas Al Hamichya . . . . . . . . . . . . . . . 242 . . . . . . . . . . äéçîä ìò úëøá Grace for Sheva Berachos . . . . . . . . . . 245 . . . úåëøá òáùì ïåæîä úëøá
Grace for Circumcision . . . . . . . . . . . . 248 . . . . äìéî úéøáì ïåæîä úëøá The Traveler’s Prayer . . . . . . . . . . . . . . 252 . . . . . . . . . . . . . êøãä úìôú Mincha . . . . . . . . . . . . . . . . . . . . . . . . . 255 . . . . . . . . . . . . . äçðî úìôú Maariv . . . . . . . . . . . . . . . . . . . . . . . . . . 285 . . . . . . . . . . . . áéøòî úìôú Counting the Omer . . . . . . . . . . . . . . . 326 . . . . . . . . . . . . øîåòä úøéôñ Havdalah . . . . . . . . . . . . . . . . . . . . . . . . 332 . . . . . . . . . . . . . . . . . äìãáä Kiddush Levanah . . . . . . . . . . . . . . . . . 334 . . . . . . . . . . . . . äðáì ùåãé÷ Shema Before Sleep . . . . . . . . . . . . . . . 340 . . . . . äèîä ìò òîù úàéø÷ Berachos on Lulav . . . . . . . . . . . . . . . . 350 . . . . . . . . . . . . áìåìä úåëøá Hallel . . . . . . . . . . . . . . . . . . . . . . . . . . . 351 . . . . . . . . . . . . . . . . . . . ììä Musaf for Rosh Chodesh . . . . . . . . . . . 363 . . . . . . . . . ùãç ùàøì óñåî Musaf for Chol Hamo’ed . . . . . . . . . . 375 . . . . . . . . ãòåîä ìåçì óñåî Hoshanos . . . . . . . . . . . . . . . . . . . . . . . 393 . . . . . . . . . . . . . . . úåðòùåä Chanukah Service . . . . . . . . . . . . . . . . 395 . . . . . . . . äëåðç úåøð ú÷ìãä Purim Service . . . . . . . . . . . . . . . . . . . . 399 . . . . . . . . . . . äìéâîä úåëøá SELICHOS úåçéìñ Monday (1) . . . . . . . . . . . . . . . . . . . . 402 . . . . . . . (á'äá) àî÷ éðùì Thursday . . . . . . . . . . . . . . . . . . . . . . 406 . . . . . . . . (á'äá) éùéîçì Monday (2) . . . . . . . . . . . . . . . . . . . . 409 . . . . . . (á'äá) àøúá éðùì Tenth of Teves . . . . . . . . . . . . . . . . . 413 . . . . . . . . . úáèá äøùòì Fast of Esther . . . . . . . . . . . . . . . . . . 418 . . . . . . . . . øúñà úéðòúì Seventeenth of Tamuz . . . . . . . . . . . 422 . . . . . æåîúá øùò äòáùì Verses for Names . . . . . . . . . . . . . . . . 432 . . . . . . . . . . . úåîùì íé÷åñô TORAH READINGS äøåúä úàéø÷ øãñ Monday and Thursday . . . . . . . . . . 438 . . . . . . . . . . éùéîçå éðùì Rosh Chodesh . . . . . . . . . . . . . . . . . 460 . . . . . . . . . . . ùãç ùàøì Public Fast Days . . . . . . . . . . . . . . . . 461 . . . . . . . . . . øåáö úéðòúì Chol Hamo’ed Pesach . . . . . . . . . . . 462 . . . . . . . çñô ãòåîä ìåçì Chol Hamo’ed Sukkos . . . . . . . . . . . 465 . . . . . . úåëåñ ãòåîä ìåçì Chanukah . . . . . . . . . . . . . . . . . . . . . 465 . . . . . . . . . . . . . . äëåðçì Purim . . . . . . . . . . . . . . . . . . . . . . . . . 468 . . . . . . . . . . . . . . íéøåôì Tisha B’Av . . . . . . . . . . . . . . . . . . . . . 468 . . . . . . . . . . áàá äòùúì
Introduction (ì è÷ íéìäú) 'eðììäà íéaø CBúáe éôa ãàî 'ä äãBà'ÆÀÊÀÄÀÇÄÇÇÀÆ Of all human activity, nothing so defines man as prayer. Prayer is man’s connection with the spiritual world, and as such it distinguishes man from every other form of creation. It is one of the few activities of man that has no counterpart in the animal world, for only man is blessed with the intelligence required for prayer. Only man has the ability to stand before God and present his petition to his Creator. The words of Tefilla are the connection between our earthly world and the Heavenly abode; and as nothing else, wakens in man a sense of kinship with his Creator. Tefilla is the ascent of man’s mind to God, and as such is his crowning glory and supreme distinction as described by King David in the Psalms, 'äìéôú éðàå' “I am prayer” (Psalms 109:3). Man does not simply utterÂÇÄÀÄÈ words of prayer, but rather becomes the living embodiment of the words that he prays. By internalizing and personifying the words of prayer, man has the ability to achieve the pinnacle of his connection with the Divine. The essence of prayer can be demonstrated by the word most com- monly used in prayer to refer to Hashem: that of Adonoi, my master. By the very nature of performing his duties, a servant always has a personal relationship with his master. A king, by contrast, has a personal relation- ship with very few of his subjects, despite the fact that they obey his laws. In every prayer that we recite, therefore, we refer to Hashem by the title Adonoi, my master, indicating our direct and personal connection with Him. Rav Samson Rephael Hirsch, zt”l, explains that it is for this reason that we begin and end our day with the prayer of Adon Olam, which describes the unfathomable, overwhelming omniscience and omnipo- tence of God. Despite these awe inspiring attributes, Adon Olam states 'éì-à àeäå' “He is my God.” Notwithstanding my personal inadequacies andÀÅÄ shortcomings, I am worthy of developing a personal relationship with God. This is the crux of our prayers. Prayer is nothing less than the soul of man approaching the divine. Phrase-by-Phrase Translation It is clear that proper concentration and intent while uttering the words of prayer are of paramount importance, for it is with these words IX
that we forge our connection with the Almighty. Rabbi Alexander Ziskind of Horodna, in his monumental work Yesod Veshoresh HaAvodah, wrote, “In order to pray with proper kavana (concentration) one should not recite more than three words in one breath.” This concept forms the basis of the well known and distinctive Metsudah siddur Phrase-by- Phrase format, in which each line of prayer is limited to three or four words which contain a complete tefilla thought. The purpose and goal of this new edition Metsudah siddur is to assist those who want to make prayer a more meaningful activity in their daily lives. Our aim is twofold — to afford the suppliant an opportunity to learn and understand the meaning of the words of prayer, and at the same time to encourage him to adopt a slower, more realistic pace of davening which will also permit him to pronounce each word properly. Towards this end, this new edition of the siddur offers several unique innovations in Siddur typography designed to aid the layman as well as the serious student of prayer. In contrast to other siddur translations which feature the Hebrew prayers with the English translations in para- graph form on the facing page, the Metsudah siddur has always placed the English translation contiguous with the Hebrew text, “phrase-by- phrase,” providing the reader with an instant explanation of his prayers. The innovative interlinear format of this siddur provides the English translation immediately below each phrase of Hebrew text, allowing the English translation to be seen and understood instantly as the words of prayer are recited. This will serve to aid both the newcomer to the Hebrew prayers as well as the individual who wishes to add depth and meaning to his daily encounters with the Divine. The translation throughout reflects the interpretations of the classic commentaries on tefilla and their sources within Jewish tradition. Great labor was ex- pended to provide a lucid translation. No poetic license was taken to deviate from a faithful translation even when a less literal term or para- phrase might have produced a more aesthetic English expression. Instruction and Commentary Laws, customs and instructions abstracted from the Shulchan Aruch have been translated and serve to inform the reader and to guide him through the Siddur. Inspirational insights and explanations anthologized X
from major commentators on the Siddur allow the reader to behold some of the pearls hidden in the depths of the sea of prayer. The Shem Hameforash, ä-å-ä-é (Yud-Hey-Vov-Hey) the ineffable four- letter Name of God, which refers to God’s essence, is never pronounced as written outside the Holy Temple and is therefore not translated. It is pronounced Adonoy and we have therefore used the transliteration of this prescribed traditional reading throughout the translation. When the Name éðãà is actually used in the text, we have translated itÂÊÈ as “My Master” which according to Avudraham is used as a personal declaration of the person uttering it. See footnote 1 to the Shemoneh Esreh on Page 113. God’s attributive Names have been translated according to their meaning. A detailed explanation of all the Names of God appears in Fundamentals of the Kuzari, Metsudah Publications 1979, pages 121-149. The word äìñ, Selah, is one of the most difficult words to translate. TheÆÈ word Selah is only to be found in the Book of Psalms and three times in the Book of Habakuk. The Targum and the Metsudas Tzion render it “forever” and this opinion is supported by the Talmud (Eruvin 54a). We have translated it according to this view and on occasion merely transliterated the Hebrew into Selah. When deemed helpful, a brief supplementary word or phrase has been inserted for clarifying or readability purposes. It is enclosed in brackets [ ] to indicate that it was added by the translator, and is not part of the original text. Grammar and Pronunciation The grammar of the Hebrew language is extremely precise, and even minor mispronunciations can affect the meaning of the words. Towards this end, great effort was taken to provide meticulously accurate gram- matical notations. To assist the reader with the proper pronunciation, the siddur employs two forms of notation to deal with two common pronunciation issues. The first notation indicates the proper place to accent the word. All Hebrew words fall into two specific categories of pronunciation. Most words are mil’ra, that is the accent is placed on the last syllable of the word. Some words, however, are mil’eil, where the accent is placed on the penultimate syllable. Mistakes in pronunciation can affect the mean- XI
ing of prayers, with the tense of a word often affected by its pronuncia- tion. Perhaps the most well-known example is the word záäàå (v’ahavta)ÀÈÇÀÈ in Krias Shema. With proper mil’ra pronunciation,z-áäà-å (v’ahavTA), theÀÈÇÀÈ word means “and you shall love”. If the word is pronounced mil’eil, however, z-áä-à-å (v’aHAVta), the meaning changes to “and you loved”.ÀÈÇÀÈ Clearly, precise pronunciation is essential in achieving the true meaning of the prayers. Since most words are mil’ra, we have indicated only those words with mil’eil pronunciation by placing a vertical line under the syllable to be stressed. The second notation indicates the correct pronunciation of thesh’va( ). À Unlike the other Hebrew-language nekudos [phonetic symbols], the sh’va has no phonetic value of its own rather it serves to either open or close a syllable. There are two types of sh’va. The sh’va na, — the syllable onset- opens the syllable and is perceptible and the sh’va nach, — the syllable coda — closes the syllable and is silent. For example, the word Eðæà az-n’cha contains two sh’vas. The first,ÈÀÀ under the æ, is a sh’va nach. It merely indicates that the æ closes the first syllable and it is to be read as if there is no sh’va notation at all. The second, which is under the ð, is a sh’va na. It opens the second syllable and as a result affects the pronunciation of the ð, so that it is pronounced as “n’.” Hence, this word is pronounced az-n’cha. In the siddur itself, in order to aid the careful reader in reaching accuracy while praying, a ( ) has been placed above every sh’va na, ‹ except when on the first letter, which is always a sh’va na. Such accuracy is the mark of one who is truly sincere in prayer. Acknowledgements We are pleased to bring you the Second Edition of the revised version of the Phrase-by-Phrase Metsudah Siddur. The improvements and en- hancements in this edition were developed with the reader in mind to make the tefilla (prayer) experience easier and more meaningful. These accomplishments would not have come about were it not for the expert- ise, patience and tenacity of our very talented Rabbi Yehoshua Ragofsky. In addition, we would like to take this opportunity to thank those who gave their time, effort and talents to create the first edition of this new XII
Metsudah Siddur. First and foremost, we must express our heartfelt ap- preciation to Rabbi Avrohom J. Davis, the father of the Metsudah English “translation-by-phrase” concept, for his masterful work. Our sincere gratitude is extended to Rabbi Meir Eidelman whose grammatical expert- ise, perseverance and devotion to creating a precise work has greatly enhanced the manuscript. Rabbi Chaim Lenchitz, whose vast knowledge of Hebrew grammar and phraseology significantly contributed to the accuracy of this work. In addition, we would like to express our sincere appreciation to Rabbi Yehoshua Ragofsky who showed constant concern for the initial project, and together with Rabbi Eluzer Brieger and Rabbi Yeshaya Lenchitz accepted the exacting task of proofreading the entire siddur. We express our gratitude to Rabbi Chezky Brown, for single handedly proofreading the English translation and to Rabbi Aryeh Leib Greenspan for his talented handling of the introduction. It is our fervent prayer that the new version of the Metsudah Siddur will create a new awareness of the role of prayer in our lives, and a greater understanding of its meaning. May we be worthy to experience the spiritual grandeur and be among the äìéôza íB÷îä éðôì íéãîBò — those whoÀÄÄÀÅÇÈÇÀÄÈ stand before Him in prayer. Tuvia Obermeister, Project Coordinator XIII
Tribute Impressions and teachings gained in one’s early years remain indeli- bly imprinted on his memory. The passage of time and years only make them more precious and meaningful. Though I never received formal instruction in tefilla, I was privileged to observe the tefilla of one whose entire being was saturated with the emotion and purpose of tefilla—my Rebbe, Rav Yitzchok Hutner ä'äìì÷åöæ. Watching the Rosh Yeshiva daven was to witness the words of prayer come alive with meaning, vibrate with the intensity of their sacred purpose, as they were sent aloft to the throne of He Who heeds prayer. His joy-filled expression and eloquent enunciation of each word, gave his talmidim an awareness and appreciation of tefilla that formal instruc- tion would never provide. To see his Amidah was to be aware of the sublime. The Rosh Yeshiva’s great, holy neshoma was so sensitive to every nuance and facet of tefilla, that he could not tolerate the slightest mispro- nunciation of a word, or the minutest error in the sequence of tefilla. Prayer is Klal Yisroel’s communication with the Rebono Shel Olam and it must be clear and ungarbled. Each word, each phrase, was ex- pressed by the Rosh Yeshiva with his tremendous power of concentra- tion and dispatched to Him with the carefully concealed kavonos that emanated from the depths of his neshomo. Fortunate are those who were privileged to see and hear his tefilla. Numerous improvements in the phraseology of the tefillos in this siddur are directly attributed to his example. The preparation of this siddur certainly was inspired and encouraged by him. I hope that this edition will in some small way elevate the level of our prayers, causing them to rise Heavenward with greater clarity and meaning than hereto- fore. As the Rosh Yeshiva ä'äìì÷åöæ stirred the souls of thousands in his lifetime, may his work and his memory continue to influence and inspire generations to come. Rabbi Avrohom J. Davis XIV
1 / ø÷åáä úîëùä øãñ SHACHARIS ø÷åáä úîëùä øãñ Upon Arising in the Morning Before putting on your tallis katan say: 1 Upon waking in the morning, even before äåäé äzàÇÈÀÊÈ CeøaÈ washing your hands, say: Blessed are You, Adonoy EéðôìÀÈÆÍ éðà äãBîÆÂÄ íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ I give thanks to You our God, King of the Universe íi÷å éç CìîÆÍÆÇÀÇÈ åéúBöîa eðLc÷ øLàÂÆÄÀ‹ÈÍÀÄÀÈ living and everlasting King Who sanctified us with His commandments äìîça éúîLð éa zøæçäLÆÆÁÇ Í ÀÈÄÄÀÈÄÀÆÀÈ eðeöåÀÄÈÍ for You have restored my soul with mercy. and commanded us :Eúðeîà äaøÇÈÁÈÆÍ :úöéö úåöî ìrÇÄÀÇÄÄ Great is Your faithfulness. concerning the mitzva of tzitzis (fringes). After washing your hands, say: EéðôlîÄÀ‹ÈÆÍ ïBöø éäéÀÄÈ äåäé úàøéÄÀÇÀÊÈ äîëç úéLàøÅÄÈÀÈ May it be Your will The beginning of wisdom is fear of Adonoy, éúBáà éäGàå éäGà äåäéÀÊÈÁÇÅÅÂÇ áBè ìëNÅÍÆ Adonoy, my God, and God of my fathers, good understanding äáeLç àäzLÆÀ‹ÅÂÈ íäéNò-ìëìÀÈÊÅÆ to consider [my fulfillment of] to all who perform [His commandments], Eéðôì úöéö úåöîÄÀÇÄÄÀÈÆÍ :ãrì úãîBò BúläzÀÄÈÆÍÆÈÇ the mitzva of tzitzis before You His praise endures forever. äézîi÷ elàkÀÄÄÇÀÄÍÈ íL CeøaÈÅ as though I had fulfilled it Blessed [is His] Name, äéèøt ìëaÀÈÀÈÆÍÈ :ãrå íìBòì Búeëìî ãBákÀÇÀÀÈÈÆ in its every detail, Whose glorious kingdom is forever and ever. 1 One who wears a tallis for Shacharis puts on the tallis katan without a Beracha. 1 On TISHA B’AV the tallis katan is worn without reciting the Beracha.
úéøç ù PUTTING ON THE TALLIS / 2 éúîLð óhrúz ïk úöéva éôeb óhrúîÄÀÇÅÄÇÄÄÅÄÀÇÅÄÀÈÄ äéúBðeëå äé÷ec÷ãåÀÄÀÆÍÈÀÇÈÆÍÈ úöévä øBàa éãéâ ä'ñLe éøáéà ç'îøeÀÇÅÈÇÀÈÄÇÀÇÄÄ accurately and with its full intent, äqkúî éðàL íLëe â'éøú äìBòäÈÆÇÀÇÀÅÆÂÄÄÀÇÆ úåöî â'éøúåÀÇÀÇÄÀÊ à÷eìçì äkæà Ck äfä íìBòa úélèaÀÇÄÈÈÇÆÇÆÀÆÇÂÈ and the 613 commandments 1 ïãr ïâa àaä íìBòì äàð úélèìe ïðaøãÀÇÈÈÀÇÄÈÆÈÈÇÈÀÇÅÍÆ :äìñ ïîàÈÅÆÍÈ da íéeìzäÇÀ‹ÄÈ éçeøå éLôð ìöpz úöéö úåöî éãé ìråÀÇÀÅÄÀÇÄÄÄÈÅÇÀÄÀÄ that depend on it. Amein, Selah. úélhäå íéðBöéçä ïî éúlôúe éúîLðåÀÄÀÈÄÀÄÈÄÄÇÄÄÀÇÇÄ úéìè úôéèò øãñ øLðk íìévúå íäéìr äéôðk NBøôzÄÀÀÈÆÍÈÂÅÆÀÇÄÅÀÆÍÆ äáeLç àäúe óçøé åéìæBb ìr Bp÷ øéréÈÄÄÇÈÈÀÇÅÀÅÂÈ Putting on the Tallis* elàk àeä Ceøa LBãwä éðôì úöéö úåöîÄÀÇÄÄÄÀÅÇÈÈÀÄ While examining the fringes of the tallis say: äéúBðeëå äé÷ec÷ãå äéèøt ìëa äézîi÷ÄÇÀÄÍÈÀÈÀÈÆÍÈÀÄÀÆÍÈÀÇÈÆÍÈ éLôð éëøaÈÀ‹ÄÇÀÄ :äìñ ïîà da íéeìzä úåöî â'éøúåÀÇÀÇÄÀÊÇÀ‹ÄÈÈÅÆÍÈ äåäé-úàÆÀÊÈ My soul, bless Adonoy, While holding the tallis ready to wrap ãàî zìãb éäGà äåäéÀÊÈÁÇÈÇÍÀÈÀÊ yourself say the following: Adonoy, my God, You are greatly exalted. äåäé äzàÇÈÀÊÈ CeøaÈ * * :zLáì øãäå ãBäÀÈÈÈÈÍÀÈ Blessed are You, Adonoy With beauty and splendor You are clothed íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ äîÈ ìOk øBà-äèrÊÆÇÇÀ our God, King of the Universe, enwrapped in light, garment-like; åéúBöîa eðLc÷ øLàÂÆÄÀ‹ÈÍÀÄÀÈ :äréøék íéîL äèBðÆÈÇÍÄÇÀÄÈ Who sanctified us with His commandments 2 eðeöåÀÄÈÍ You spread out the heavens like a curtain. and commanded us dzðéëLe àeä Céøa àLã÷ ãeçé íLìÀÅÄËÀÈÀÄÀÄÀÅ :úöéva óhrúäìÀÄÀÇÅÇÄÄ ä'åa ä'é íL ãçéì eîéçøe eìéçãaÄÀÄÀÄÀÇÅÅÀ to enwrap ourselves with tzitzis. éðéøä ìàøNé-ìk íLa íéìL àãeçéaÀÄÈÀÄÀÅÈÄÀÈÅÂÅÄ * On TISHA B’AV the tallis and tefillin are not worn at Shacharis. They are worn at Mincha. ** When reciting this Beracha have in mind the tallis katan as well. 1 The numerical value of the word úöéö is 600 which, with the 8 threads and 5 knots of theÄÄ úöéö itself, makes 613, the exact number of the mitzvos of the Torah. This symbolizes theÄÄ Talmudic statement (Maseches Nedarim 25a) that the wearing of tzitzis equals the observance of the whole Torah. 2 Psalms 104:1,2.
3 / ïéìôú úçðä øãñ SHACHARIS ïéìôú úçðä øãñ Cover your head and part of your body with the tallis and say: Putting on the Tefillin* íéäGà Ecñç ø÷i-äîÇÈÈÇÀÀ‹ÁÄ dzðéëLe àeä Céøa àLã÷ ãeçé íLìÀÅÄËÀÈÀÄÀÄÀÅ How precious is Your kindness, God; ä'åa ä'é íL ãçéì eîéçøe eìéçãaÄÀÄÀÄÀÇÅÅÀ íãà éðáeÀÅÈÈ éðÄ pä ìàøNé ìk íLa íéìL àãeçéaÀÄÈÀÄÀÅÈÄÀÈÅÄÀ‹ the children of men éàøBa úåöî íi÷ì ïélôz úçðäa ïeëîÀÇÅÇÂÈÇÀÄÄÀÇÅÄÀÇÀ‹Ä :ïeéñçé Eéôðk ìöaÀÅÀÈÆÍÆÁÈ BúøBúa áeúkk ïélôz çéðäì eðevLÆÄÈÍÀÈÄÍÇÀÄÄÇÈÀÈ take refuge in the shadow of Your wings. ïéa úôèèì eéäå Eãé-ìr úBàì ízøL÷eÀÇÀÈÀÇÈÆÍÀÈÀÊÈÊÅ ïéË åøéÄÀÀ‹ .òîL Z elà úBiLøt òaøà íäå EéðérÅÆÍÀÅÇÀÇÈÈÄÅÍÀÇ They will be filled .Eàáé-ék äéäå .Lc÷ .rîL-íà äéäåÀÈÈÄÈÍÊÇÇÆÀÈÈÄÀÄÂ Eúéa ïLcîÄÆÍÆÅÆÍ BîL Cøaúé Búecçàå Bãeçé íäa LiLÆÅÈÆÄÀÇÀÄÀÈÇÀ from the abundance of Your House, äNrL úBàìôðå íéqð økæpLå íìBòaÈÈÀÆÄÀÊÄÄÀÄÀÈÆÈÈ Eéðãr ìçðåÀÇÍÇÂÈÆÍ Bì øLàå íéøönî eðàéöBäa eðnrÄÈÍÀÄÈÍÄÄÀÈÍÄÇÂÆ and from the stream of Your delights :í÷LúÇÀÅ íéðBzçzáe íéðBéìra äìLînäåÀÇÆÀÈÈÈÆÀÄÇÇÀÄ çkäÇÍÊÇ ìr çéðäì eðeöå BðBöøk íäa úBNrìÇÂÈÆÄÀÀÄÈÍÀÈÄÍÇÇ You will give them to drink. íéiç øB÷î Enr-ékÄÄÀ‹ÀÇÄ ãâð àéäLå äéeèpä BrBøæ ïBøëæì ãiäÇÈÀÄÀÀÇÀ‹ÈÀÆÄÆ Í Æ Ä Å Í eðaì úBáLçîe úåàz äæa ãarLì áläÇÅÀÇÀÅÈÆÇÂÇÇÀÀ ‹ For with You is the source of life, :øBà-äàøð EøBàaÀÀ‹ÄÀÆ ãâð Làøä ìrå BîL Cøaúé BúãBárìÇÂÈÄÀÈÇÀÀÇÈÊÆ Í Æ in Your light shall we see light. éLeç øàL ír éçBîaL äîLpäL çBnäÇÍÇÆÇÀ‹ÈÈÆÀ‹ÄÄÀÈÇ E ÀÀ‹ cñç CLîÀ Ê Ç BúãBárì íéãarLî eéäé ílk éúBçëåÀÊÇËÈÄÀÀËÀÈÄÇÂÈ Extend Your kindness ïélôz úåöî òôMîe BîL CøaúéÄÀÈÇÀÄÆÍÇÄÀÇÀÄÄ EérãéìÀÊÀ‹ÆÍ íékøà íéiç éì úBéäì éìr CMîúéÄÀÇÅÈÇÄÀÄÇÄÂËÄ to those who know You, éìa úBLBã÷ úBáLçîe Lã÷ òôLåÀÆÍÇÍÊÆÇÂÈÀÀÄ Eú÷ãöåÀÄÀÈÀ‹ àGå eðzôé àHLå ììk ïBrå àèç øBäøäÇÀÅÀÀÈÀÈÀÆÀÇÅÍÀ and Your righteousness úà ãárì eðçépéå òøä øöé eða äøbúéÄÀÈ Í ÆÈÍÅÍÆÈÈÀÇÄÅÍÇÂÊÆ :áì-éøLéìÀÄÀÅÅ ïBöø éäéå eðááì ír øLàk äåäéÀÊÈÇÂÆÄÀÈÅÍÄÄÈ to the upright in heart. 3 * On TISHA B’AV, see note on previous page. 3 Psalms 36:8–11.
úéøç ù PUTTING ON THE TEFILLIN / 4 :ïélôz úåöî ìrÇÄÀÇÀÄÄ eðéúBáà éäGàå eðéäGà äåäé EéðôlîÄÀ‹ÈÆÍÀÊÈÁÅÍÅÅÂÅÍ concerning the mitzvoh of tefillin. éðôì ïélôz úçðä úåöî äáeLç àäzLÆÀ‹ÅÂÈÄÀÇÂÈÇÀÄÄÄÀÅ ìëa äézîi÷ elàk àeä Ceøa LBãwäÇÈÈÀÄÄÇÀÄÍÈÀÈ Then adjust the tefillin so it is completely â'éøúå äéúBðeëå äé÷ec÷ãå äéèøtÀÈÆÍÈÀÄÀÆÍÈÀÇÈÆÍÈÀÇÀÇ on your head above the region between :äìñ ïîà daÈÈÅÆÍÈ íéeìzäÇÀ‹Ä úåöîÄÀÊ your eyes, and say: íL CeøaÈÅ Place the “tefillin of the arm” on the muscle of your left arm, (a left handed Blessed [is His] Name, person places it on his right arm), and Búeëìî ãBákÀÇÀ before tightening it, say: Whose glorious kingdom äåäé äzàÇÈÀÊÈ CeøaÈ :ãrå íìBòìÀÈÈÆ Blessed are You, Adonoy is forever and ever. íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ ïBéìr ìàÅÆÀ EúîëçîeÅÈÀÈÀ‹ our God, King of the Universe, And from Your wisdom, most high Almighty, åéúBöîa eðLc÷ øLàÂÆÄÀ‹ÈÍÀÄÀÈ éìr ìéöàzÇÂÄÈÇ Who sanctified us with His commandments may You impart to me; :ïélôz çéðäì eðeöåÀÄÈÍÀÈÄÍÇÀÄÄ EúðéaîeÄÄÈÀ‹ and commanded us to put on tefillin. and from Your understanding, Wrap the strap around your arm 7 times éððéázÀÄÅÍÄ and then place the “tefillin of the head” give me understanding. on your head loosely, and say quietly: EcñçáeÀÇÀÀ‹ äåäé äzàÇÈÀÊÈ CeøaÈ And with Your loving kindness, Blessed are You, Adonoy éìr ìécâzÇÀÄÈÇ íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ do great things with me. our God, King of the Universe, EúøeáâáeÄÀÈÀ‹ åéúBöîa eðLc÷ øLàÂÆÄÀ‹ÈÍÀÄÀÈ And with Your might, Who sanctified us with His commandments, éî÷å éáéBà úéîözÇÀÄÀ‹ÇÀÈÇ eðeöåÀÄÈÍ cut off my enemies and opponents. and commanded us
5 / ïéìôú úçðä øãñ SHACHARIS The following sections, found in Exodus ÷éøz áBhä ïîLåÀÆÍÆÇÈÄ 13:1–16, are recited while wearing the tefillin, since they make direct reference And pour bountiful oil to the mitzvah of tefillin. äøBðnä éð÷ äráL ìrÇÄÀÈÀÅÇÀ‹È éì-Lc÷ :øîàl äLî-ìà äåäéÀÊÈÆÆÅÊÇÆÄ øaãéåÇÀÇÅ upon the seven branches of the menorah, ìàøNé éðáa íçø-ìk øèt øBëa-ìëÈÀÆÍÆÈÆÍÆÄÀÅÄÀÈÅ Eáeè rétLäìÀÇÀÄÍÇÀ‹ äLî øîàiå :àeä éì äîäaáe íãàaÈÈÈÇÀ‹ÅÈÄÇÍÊÆÆ in order to cause goodness øLà äfä íBiä-úà øBëæ írä-ìàÆÈÈÈÆÇÇÆÂÆ :EéúBiøáìÄÀÄÆÍ ÷æça ék íéãár úéaî íéøönî íúàöéÀÈÆÄÄÀÇÍÄÄÅÂÈÄÄÀÍÊÆ to flow to Your creatures. ìëàé àGå äfî íëúà äåäé àéöBä ãéÈÄÀÊÈÆÀÆÄÆÀÅÈÅ Eãé-úà çúBtÅÍÇÆÈÆÍ :áéáàä Lãça íéàöé ízà íBiä :õîçÈÅÇÇÆÊÀ‹ÄÀÍÊÆÈÈÄ You open Your hand éðrðkä õøà-ìà äåäé Eàéáé-éë äéäåÀÈÈÄÀÄÂÀÊÈÆÆÍÆÇÀ‹ÇÂÄ :ïBöø éç-ìëì réaNîeÇÀÄÍÇÀÈÇÈ øLà éñeáéäå éeçäå éøîàäå ézçäåÀÇÄÄÀÈÁÊÄÀÇÄÄÀÇÀÄÂÆ and satisfy the desire of every living thing. áìç úáæ õøà Cì úúì Eéúáàì òaLðÄÀÇÇÂÊÆÍÈÍÆÈÆÍÆÈÇÈÈ Lãça úàÊÇÍÊÆ fä äãárä-úà zãárå LáãeÀÈÀÈÇÀÈÆÈÂÊÈÇ When wrapping the strap around the middle finger of your left hand, say: íBiáe úvî ìëàz íéîé úráL :äfäÇÆÄÀÇÈÄÊÇÇÊÇ úà ìëàé úBvî :äåäéì âç éréáMäÇÀ ‹ ÄÄÇÇÈÊÇÅÈÅÅ íìBòì éìÄÀÈ CézNøàåÀÅÇÀÄ -àGå õîç Eì äàøé-àGå íéîiä úráLÄÀÇÇÈÄÀÅÈÆÀÈÅÀ And I will betrothe you to Me forever; Eðáì zãbäå :Eìáb-ìëa øàN Eì äàøéÅÈÆÀÀÊÀÈÀËÆÍÀÄÇÀÈÀÄÀ éì CézNøàåÀÅÇÀÄÄ äåäé äNr äæ øeára øîàì àeää íBiaÇÇÅÊÇÂÆÈÈÀÊÈ and I will betrothe you to Me -ìr úBàì Eì äéäå :íéøönî éúàöa éìÄÀÅÄÄÄÀÈÍÄÀÈÈÀÀÇ ÷ãöaÀÆÍÆ úøBz äéäz ïrîÇÍÇÄÀÆÇ ì Eéðér ïéa ïBøkæìe EãéÈÀ‹ÀÄÈÅÅÆÍÀ in righteousness, äåäé EàöBä ä÷æç ãéa ék Eéôa äåäéÀÊÈÀÄÍÄÀÈÂÈÈÄÂÀÊÈ :íéîçøáe ãñçáe ètLîáeÀÄÀÈÀÆÍÆÀÇÂÄ úà fä äwçä-úà zøîLå :íéøönîÄÄÀÈÍÄÀÈÇÀÈÆÇËÈÇÊ in justice, in kindliness, and in mercy. :äîéîé íéîiî dãrBîÂÈÄÈÄÈÄÍÈ ìÀ äðeîàa éì CézNøàåÀÅÇÀÄÄÆÁÈ éðrðkä õøà-ìà äåäéÀÊÈÆÆÍÆÇÀ‹ÇÂÄ Eàáé-ék äéäåÀÈÈÄÀÄÂ And I will betrothe you to Me in faithfulness :Cì dðúðe Eéúáàìå Eì òaLð øLàkÇÂÆÄÀÇÀÀÇÂÊÆÍÀÈÈÈ :äåäé-úà zrãéåÀÈÇÍÇÀÆÀÊÈ øèt-ìëå äåäéì íçø-øèt-ìë zøáräåÀÇÂÇÀÈÈÆÍÆÆÍÆÇÈÊÀÈÆÍÆ and you shall know Adonoy. 4 4 Hosea 2:21–22.
úéøç ù PUTTING ON THE TEFILLIN / 6 service in this month. Seven days, you íéøëfä Eì äéäé øLà äîäa øâLÆÍÆÀÅÈÂÆÄÀÆÀÇÀ‹ÈÄ shall eat matzos, and on the seventh day -íàå äNá äcôz øîç øèt-ìëå :äåäéìÇÈÊÀÈÆÍÆÂÊÄÀÆÀÆÀÄ there shall be a festival [dedicated] to Adonoy. Matzos shall be eaten during Eéðáa íãà øBëa ìëå Bzôørå äcôú àGÄÀÆÇÂÇÀÀÊÀÈÈÀÈÆÍ these seven days, and no chametz and øîàì øçî Eðá EìàLé-ék äéäå :äcôzÄÀÆÀÈÈÄÄÀÈÀ‹ÄÀÈÈÅÊ no leaven shall be seen in your posses- eðàéöBä ãé ÷æça åéìà zøîàå úàÊÀÈÇÀÈÅÈÀÍÊÆÈÄÈÍ f-äîÇ sion within all your boundaries. And you shall relate to your son on that day, -ék éäéå :íéãár úéaî íéøönî äåäéÀÊÈÄÄÀÇÍÄÄÅÂÈÄÇÀÄÄ saying: ‘Because of this Adonoy acted -ìk äåäé âøäiå eðçlLì äòøô äL÷äÄÀÈÇÀÊÀÇÀ‹ÅÍÇÇÂÊÀÊÈÈ on my behalf when I came out of Egypt. -ãrå íãà øëaî íéøöî õøàa øBëaÀÀÆÍÆÄÀÇÍÄÄÀ‹ÊÈÈÀÇ And it shall be for asign upon your arm 5 and for a reminder between your eyes 6 -ìk äåäéì çáæ éðà ïk-ìr äîäa øBëaÀÀÅÈÇÅÂÄÊÅÍÇÇÍÈÊÈ so that Adonoy’s teaching will be [the :äcôà éða øBëa-ìëå íéøëfä íçø øètÆÍÆÆÍÆÇÀ‹ÈÄÀÈÀÈÇÆÀÆ words of] your mouth; for with a strong Eéðér ïéa úôèBèìe äëãé-ìr úBàì äéäåÀÈÈÀÇÈÀ‹ÈÀÈÊÅÅÆÍ hand Adonoy brought you out of Egypt. And you shall keep this ordinance in its :íéøönî äåäé eðàéöBä ãé ÷æça ékÄÀÍÊÆÈÄÈÍÀÊÈÄÄÀÈÍÄ appointed time from year to year. And it will be, when Adonoy will Adonoy spoke to Moses, saying: bring you to the land of the Canaanites “Sanctify unto me all the firstborn, as He swore unto you and to your fa- whatsoever opens the womb amongthe thers, and will have given it to you. Children of Israel, both of man and Then you shall bring to Adonoy every beast is Mine.” And Moses said to the one that opens the womb, and every people: “Remember this day on which firstling that is dropped by cattle that you came out of Egypt, out of the house belong to you, the males shall belong of bondage, for with a strong hand Ado- to Adonoy, The firstling of a donkey noy brought you out from here, and you shall redeem with a lamb; and if [therefore] you must not eat chametz. you do not redeem it, then you must This day you are departing, in the kill it by breaking its neck. You must month of springtime. And it will be redeem every firstborn of man among when Adonoy will bring you to the land your children. And it will be when your of the Canaanites and the Hittites, and son asks you in future times, saying: the Emorites, and the Hivites, and the ‘What is this?’ You shall say to him: Jebusites, which He swore to your fa- ‘With a strong hand Adonoy brought thers to give you, a land flowing with us out of Egypt, out of the house of milk and honey, you shall perform this 5 It is customary here, to touch the tefillin of the arm with the tallis or hand. Some then kiss the tallis or hand as an act of chivuv mitzvah, affection for the mitzvah. 6 It is customary here, to touch the tefillin of the head. See previous note.
7 / åáè-äî SHACHARIS opens the womb that are males, and bondage. And it was when Pharaoh every firstborn of my sons, I redeem.’ unyieldingly refused to let us go, that And it shall be a sign upon your arm, 5 Adonoy killed all the firstborn in the 6 and for totafos between your eyes, for land of Egypt, from the firstborn of with a strong hand, Adonoy brought man, to the firstborn of beast; there- us out of Egypt. fore I sacrifice to Adonoy all that úéøçù úìôú The Morning Prayers À Ä À È Æ Í :Eúàøéa ELã÷-ìëéä-ìàÆÅÇÈÀÀ ‹ The following verses from Scriptures are toward Your Holy Sanctuary in awe of You. 8 recited upon entering the synagogue, as though asking permission of God to enter Eúéa ïBòî ézáäà äåäéÀÊÈÈÇÍÀÄÀÅÆÍ and pray in His Holy place. Adonoy, I love the Dwelling, Your House, eáh-äîÇÍÊ :EãBák ïkLî íB÷îeÀÄÀÇÀÆÍ á÷ré EéìäàÊÈÆÍÇÂÊ and the place where Your glory resides. 9 How good are your tents, Jacob: ärøëàå äåçzLà éðàåÇÂÄÆÀÇÂÆÀÆÀÈÍÈ :ìàøNé EéúðkLîÄÀÀ‹ÊÆÍÄÀÈÅ I will prostrate myself, 10 and bow, 10 your dwelling places, Israel. 7 :éNò äåäé éðôì äëøáàÆÀÀ‹ÈÄÀÅÀÊÈÊÄ Ecñç áøa éðàåÇÂÄÀÊÇÀÀ‹ I will kneel 10 before Adonoy, my Maker. As for me, through Your abundant kindness äåäé Eì-éúlôú éðàåÇÂÄÀÄÈÄÀÀÊÈ Eúéá àBáàÈÅÆÍ May my prayer to You Adonoy I will enter Your House; ïBöø úrÅÈ äåçzLàÆÀÇÂÆ be at a favorable time; I will prostrate myself 7 Numbers 24:5. The Talmud (Maseches Sanhedrin 105a) relates that this verse contains Billam’s prophetic allusion to Jewish houses of study and worship. 8 Psalms 5:8. 9 Psalms 26:8. 10 These are three distinct degrees of worship, representing various levels of subjugation before God.
úéøç ù ADON OLAM / 8 :àøBð CGîé BcáìÀÇÄÀÈ Ecñç-áøa íéäGàÁÄÀÈÇÀÆÍ the Awesome One will reign alone. God, in the abundance of Your kindness äåä àeäå äéä àeäåÀÈÈÀÊÆ éððrÂÅÍÄ He was, He is, answer me :äøàôúa äéäé àeäåÀÄÀÆÀÄÀÈÈ :ErLé úîàaÆÁÆÄÀÆÍ and He shall be in glory. with the truth of Your deliverance. 11 éðL ïéàå ãçà àeäåÀÆÈÀÅÅÄ He is One, and there is no second íìåò ïåãà :äøéaçäì Bì ìéLîäìÀÇÀÄÀÇÀÄÍÈ Adon Olam to compare to Him, to associate [with Him]. This hymn has been attributed to R’ úéìëú éìa úéLàø éìaÀÄÅÄÀÄÇÀÄ Shlomo ibn Gabirol who lived in Spain Without beginning, without end, during the eleventh century. While :äøNnäå æòä BìåÀÈÊÀÇÄÀÈ praising God’s omnipotence and provi- power and dominion are His. dence, it clarifies the meaning of the name Adonoy so that before proceed- éìàBb éçå éìà àeäåÀÅÄÀÇÂÄ ing to pray, each worshiper under- He is my God and my ever-living Redeemer, stands the significance of the God he is addressing. :äøö úra éìáç øeöåÀÆÀÄÀÅÈÈ the Rock of my destiny in times of distress. Cìî øLàÂÆÈÇ íìBò ïBãàÂÈ éì ñBðîe éqð àeäåÀÄÄÈÄ Master of the Universe Who reigned He is my flag 12 and my refuge; :àøáð øéöé-ìk íøèaÀÆÍÆÈÀÄÄÀÈ :àø÷à íBéa éñBk úðîÀÈÄÀÆÀÈ before any creature was created. He is the portion of my cup on the day I ìk Böôçá äNrð úrìÀÅÇÂÈÀÆÀÊ call. 13 At the time when all was made by His will, éçeø ãé÷ôà BãéaÀÈÇÀÄÄ :àø÷ð BîL Cìî éæàÂÇÆÍÆÀÄÀÈ Into His hand I entrust my spirit then was His Name proclaimed King. :äøéràå ïLéà úraÀÅÄÇÀÈÄÍÈ ìkä úBìëk éøçàåÀÇÂÅÄÀÇÊ [both] when I sleep and when I awaken. And after all things shall cease to be 11 Psalms 69:14. 12 It is to Him that I rally and through Him that I am identified.—Etz Yosef 13 He answers me.
9 / ìãâé SHACHARIS óeâ BðéàåÀÅ éúiåb éçeø íråÀÄÄÀÄÈÄ or even the non-corporeal, 14 And with my spirit my body [too], :BúMã÷ åéìà Cørð àGÇÂÊÅÈÀËÈ :àøéà àGå éì äåäéÀÊÈÄÀÄÈ His holiness is beyond comparison. Adonoy is with me, I shall not fear. 4) God is Eternal ìãâé àøáð øLà øác-ìëì ïBîã÷ÇÀÀÈÈÈÂÆÄÀÈ He preceded every being that was created, Yigdal ïBLàøÄ This hymn, written by Daniel ben He was First, Yehuda, who was a Dayan in Rome :BúéLàøì úéLàø ïéàåÀÅÅÄÀÅÄ about1300,isbasedonMaimonides’13 and there was no genesis to His beginning. principles of Judaism. According to Maimonides, failure to believe in a sin- 5) God alone must be worshiped gle one of these principles places one øöBð-ìëì íìBò ïBãà BpäÄÂÈÀÈÈ outside the pale of Judaism. He is Master of the Universe to every 1) The existence of God creature, çazLéå éç íéäGàÁÄÇÀÄÀÇÇ ìcâéÄÀÇ :Búeëìîe Búlãâ äøBéÆÀËÈÇÀ Exalted is the living God, and praised :Búeàéöî ìà úr ïéàå àöîðÄÀÈÀÅÅÆÀÄ (all) proclaim His greatness and His majesty. 6) Truth of Divine Prophecy He exists, and His existence transcends time. Bðúð Búàeáð òôLÆÍÇÀÈÀÈ The fullness of His prophecy, He bestowed 2) God is One Búlâñ éLðà ìàÆÇÀÅÀËÈ Bãeçék ãéçé ïéàå ãçàÆÈÀÅÈÄÀÄ He is One, and there is no unity like His, on those He treasured, :BzøàôúåÀÄÀÇÀ :Búecçàì óBñ ïéà íâå íìrðÆÀÈÀÇÅÀÇÀ and in whom He gloried. He is invisible, His unity is infinitive. 7) Moses was the greatest of all prophets 3) God is uncorporeal ìàøNéa í÷ àGÈÀÄÀÈÅ óebä úeîã Bì ïéàÅÀÇ There never arose in Israel He is unlike the corporeal 14 God can also not be compared to the angels.
úéøç ù YIGDAL / 10 :Búîã÷aÀÇÀÈ ãBò äLîkÀÆ at its beginning. another like Moses, :Búðeîz-úà èéaîe àéáðÈÄÇÄÆÀÈ 11) Divine reward and punishment ãñç Léàì ìîBbÅÀÄÆÍÆ a prophet who beheld God’s image. He rewards man with kindness 8) Divine revelation of the Torah BìrôîkÀÄÀÈ úîà úøBzÇÁÆ The Torah of truth according to his deeds. ìà Bnrì ïúðÈÇÀÇÅ òø òLøì ïúBðÅÀÈÈÈ the Almighty gave to His people He sends evil to the wicked Bàéáð ãé ìrÇÇÀÄ :BúrLøkÀÄÀÈ through His prophet, according to his wickedness. 15 :Búéa ïîàðÆÁÇÅ 12) Belief in the coming of the Messiah the trusted one of His house. eðçéLî ïéîiä õ÷ì çìLéÄÀÇÀÅÇÈÄÀÄÅÍ 9) The Torah is immutable He will send our Messiah at the end of days, ìàä óéìçé àGÇÂÄÈÅ :BúreLé õ÷ ékçî úBcôìÄÀÀÇÅÅÀÈ The Almighty will not exchange to redeem all who await His final deliverance. Búc øéîé àGåÀÈÄÈ nor alter His Law. 13) Divine resurrection of the dead :Búìeæì íéîÄÀÈ ìBòìÀÈ ìà äiçé íéúîÅÄÀÇÆÅ Never will He offer any alternative. The Almighty will revive the dead 10) God knows the acts and thoughts of man Bcñç áøaÀÊÇÀ eðéøúñ rãBéå äôBöÆÀÅÍÇÀÈÅÍ because of His abundant kindness: He scrutinizes and knows our secrets. :Búläz íL ãr éãr CeøaÈÂÅÇÅÀÄÈ øác óBñì èéaîÇÄÀÈÈ Blessed forever is His praised Name. He beholds the end of a thing 15 The word “deed” is not applied to the wicked man. Since Divine reward and punishment are distributed with kindness, reward is granted to man not only for his deed, which may itself be insignificant, but also for the long range effect of that deed. He is punished, however, only for his act of wickedness, not for the consequences of his deed.—Etz Yosef
11 / äîëùä úåëøá SHACHARIS íéìeìç íéìeìçÂÄÂÄ äîëùä úåëøá and hollows. Blessings Upon Arising reãéå éeìbÈÀÈÍÇ CeøaÈ It is obvious and known äåäé äzàÇÈÀÊÈ 16 17 EãBáë àqë éðôìÄÀÅÄÅÀÆÍ Blessed are You, Adonoy íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ in the presence of Your glorious throne 19 our God, King of the Universe, íäî ãçà çúté íàLÆÄÄÈÅÍÇÆÈÅÆ åéúBöîa eðLc÷ øLàÂÆÄÀ‹ÈÍÀÄÀÈ that if one of them were to be ruptured, Who sanctified us with His commandments íäî ãçà íúqé BàÄÈÅÆÈÅÆ eðeöåÀÄÈÍ or if one of them were to be blocked, and commanded us íi÷úäì øLôà éàÄÆÀÇÀÄÀÇÅ :íéãé úìéèð ìrÇÀÄÇÈÈÍÄ it would be impossible to exist concerning the washing of hands. :Eéðôì ãîrìåÀÇÂÊÀÈÆÍ äåäé äzàÇÈÀÊÈ CeøaÈ and stand in Your Presence. Blessed are You, Adonoy äåäé äzà CeøaÈÇÈÀÊÈ íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ Blessed are You, Adonoy, our God, King of the Universe, øNa-ìë àôBøÅÈÈÈ äîëça íãàä-úà øöé øLàÂÆÈÇÆÈÈÈÀÈÀÈ Who heals all flesh Who formed man with wisdom 18 :úBNrì àéìôîeÇÀÄÇÂ íéá÷ð íéá÷ð Bá àøáeÈÍÈÀÈÄÀÈÄ and performs wonders. and created within him openings 16 The word “blessed” is similar in concept to the words: “merciful” or “gracious” when applied to God. Just as merciful means that He is merciful, the source of mercy; so too, blessed means that He is the source of blessing.—Avudraham 17 Generally speaking, the name Adonoy is understood as it is pronounced—Adonoy—my Master, and indicates His rule and providence of the universe. When reciting the Shema how- ever, one should bear in mind the written character of the Name which indicates God’s everpresent existence. He was—is—and ever will be.—Vilna Gaon 18 This may mean either that man was formed by God’s wisdom, or that God formed man and endowed him with wisdom. 19 In refutation of those who claim that God is not concerned with earthly matters, we declare that even in the presence of His glorious throne, where He is surrounded by myriads of angels, He is aware of the mundane needs of each individual.—Vilna Gaon
úéøç ù THE MORNING BERACHOS / 12 äåäé äzà CeøaÈÇÈÀÊÈ éäGàÁÇ Blessed are You, Adonoy, My God! úBîLð øéæçnäÇÇÂÄÀÈ àéä äøBäè éa zúpL äîLðÀÈÈÆÈÇÍÈÄÀÈÄ Who restores souls The soul which You bestowed in me is pure; :íéúî íéøâôìÄÀÈÄÅÄ dzøöé äzà dúàøá äzàÇÈÀÈÈÇÈÀÇÀÈ to dead bodies. 22 You created it, You formed it, éa dzçôð äzàÇÈÀÇÀÈÄ äøåúä úåëøá You breathed it into me Blessings of the Torah éaø÷a dønLî äzàåÀÇÈÀÇÀ‹ÈÀÄÀÄ and You preserve it within me. äåäé äzàÇÈÀÊÈ CeøaÈ épnî dìhì ãéúr äzàåÀÇÈÈÄÄÀ‹ÈÄÆÍÄ Blessed are You, Adonoy You will eventually take it from me, íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ àáì ãéúrì éa døéæçäìeÀÇÂÄÈÄÆÈÄÈÊ our God, King of the Universe, and restore it in me in the time to come. 20 eðLc÷ øLàÂÆÄÀ‹ÈÍ éaø÷á äîLpäL ïîæ ìkÈÀÇÆÇÀ‹ÈÈÀÄÀÄ Who sanctified 23 us So long as the soul is within me åéúBöîaÀÄÀÈ éäGà äåäé Eéðôì éðà äãBîÆÂÄÀÈÆÍÀÊÈÁÇ with His commandments I give thanks to You, Adonoy my God, 21 eðeöåÀÄÈÍ éúBáà éäGàåÅÅÂÇ and commanded us and God of my fathers, :äøBú éøáãa ÷ñrìÇÂÊÀÄÀÅÈ íéNrnä ìk ïBaøÄÈÇÇÂÄ to be engrossed in the words of Torah. Lord of all creatures, eðéäGà äåäé àð áøräåÀÇÂÆÈÀÊÈÁÅÍ :úBîLpä ìk ïBãàÂÈÇÀ‹È Adonoy our God, please make pleasant Master of all souls. 20 This statement refers to the time when the dead will be resurrected. 21 Thus it is said, “I will praise Adonoy with my life, I will sing to my God with my being” (Psalms 146:2). 22 This is a reference to God’s restoring of the soul each morning following its departure while the person sleeps. 23 The observance and fulfillment of His commandments makes a person holy.
13 / äîëùä úåëøá SHACHARIS :BúøBz-úà eðì ïúðåÀÈÍÇÈÍÆÈ eðéôa EúøBú éøác-úàÆÄÀÅÈÀ‹ÀÄÍ and gave us His Torah. 25 the words of Your Torah in our mouths äåäé äzà CeøaÈÇÈÀÊÈ ìàøNé úéa Enr éôáeÀÄÇÀ‹ÅÄÀÈÅ Blessed are You, Adonoy, and in the mouths of Your people, Israel. :äøBzä ïúBðÅÇÈ eðéàöàöå eðçðà äéäðåÀÄÀÆÂÇÍÀÀÆÁÈÅÍ Giver of the Torah! And may we and our descendants Enr éàöàöåÀÆÁÈÅÇÀ‹ :EøîLéå äåäéÀÊÈÀÄÀÀ‹ÆÍ EëøáéÀÈÆÀ‹ and the descendants of Your people May Adonoy bless you and guard you. ìàøNé úéaÅÄÀÈÅ äåäé øàéÈÅÀÊÈ the House of Israel, May Adonoy shine EîL érãBé eðlkËÈÍÀ‹ÅÀÆÍ Eéìà åéðtÈÈÅÆÍ all be perceivers of Your Name His countenance upon you :dîLì EúøBú éãîBìåÀÀ‹ÅÈÀ‹ÄÀÈ :DpçéåÄËÆ Í and students of Your Torah for its own sake. and be gracious unto you. äåäé äzà CeøaÈÇÈÀÊÈ äåäé àOéÄÈÀÊÈ Blessed are You, Adonoy May Adonoy turn :ìàøNé Bnrì äøBz ãnÅÈÀÇÄÀÈÅ ìîäÇÀ‹Ç Eéìà åéðtÈÈÅÆÍ Who teaches Torah to His people, Israel. His countenance toward you äåäé äzà CeøaÈÇÈÀÊÈ :íBìL Eì íNéåÀÈÅÀÈ Blessed are You, Adonoy and grant you peace. 26 íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ our God, King of the Universe íéøáã elàÅÍÀÈÄ íénrä ìkî eða øça øLàÂÆÈÍÇÈÍÄÈÈÇÄ These are precepts 27 Who chose us from among all the peoples 24 24 An allusion to God’s declaration, “And you will be a treasure unto me from among all people” (Exodus 19:6) which preceded the giving of the Torah at Sinai.—Vilna Gaon 25 An allusion to the actual giving of the Torah at Sinai.—Vilna Gaon 26 Numbers 6:24. 27 Mishnah, Peah 1:1: Talmud Maseches Shabbos 127a.
úéøç ù THE MORNING BERACHOS / 14 ïä elàåÀÅÍÅ øeòL íäì ïéàLÆÅÈÆÄ They are: for which no fixed measure is prescribed: íàå áà ãeakÄÈÈÅ äàtäÇÅÈ honoring one’s father and mother, [leaving] the corner íéãñç úeìéîâeÀÄÂÈÄ [of a field unharvested], 28 [performing] deeds of kindness, íéøekaäåÀÇÄÄ Løãnä úéa úîkLäåÀÇÀÈÇÅÇÄÀÈ [the offering of] the first fruits, 29 early attendance in the House of Study ïBéàøäåÀÈÅÈ úéáørå úéøçLÇÂÄÀÇÀÄ the appearance-offering, 30 morning and evening, íéãñç úeìéîâeÀÄÂÈÄ íéçøBà úñðëäåÀÇÀÈÇÀ‹Ä [performing] deeds of kindness, providing hospitality to guests, :äøBz ãeîÈ ìúåÀÇÀ íéìBç øewáeÄÄ and the study of Torah. visiting the sick, älk úñðëäåÀÇÀÈÇÇÈ íéøáã elàÅÍÀÈÄ participating in making a wedding, These are precepts, únä úéåìeÀÈÇÇÅ íäéúBøt ìëBà íãàLÆÈÈÅÅÅÆ accompanying the dead [to the grave], the fruits of which man enjoys älôz ïeiråÀÄÀÄÈ äfä íìBòaÈÈÇÆ concentrating on the meaning of prayers, in this world, Bøáçì íãà ïéa íBìL úàáäåÇÂÈÇÈÅÈÈÇÂÅ ïøwäåÀÇÆÍÆ making peace between fellow men [while] the principal [reward] : ílk ãâðk äøBz ãeîÈÀÆ Í ÆËÈ ìúåÀÇÀ àaä íìBòì Bì úîi÷ÇÆÍÆÈÈÇÈ and the study of Torah is equal to them all. is preserved for him in the World-to-Come. 28 The unharvested produce was left for the poor; Leviticus 19:9. 29 Exodus 23:9. 30 These offerings were brought when a Jew “appeared” before God in the Temple on the three Pilgrimage festivals—Pesach, Shavuos and Sukkos—Exodus 23:14–17, Deuteronomy 16:16–17.
15 / øçùä úåëøá SHACHARIS íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ øçùä úåëøá our God, King of the Universe, Morning Blessings :äMà éðNr àHLÆÈÇÍÄÄÈ Who did not make me a woman. 31 äåäé äzàÇÈÀÊÈ CeøaÈ Blessed are You, Adonoy íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ A woman says: our God, King of the Universe, äåäé äzàÇÈÀÊÈ CeøaÈ äðéá éåëOì ïúð øLàÂÆÈÇÇÆÍÀÄÄÈ Blessed are You, Adonoy Who gave the rooster understanding íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ :äìéì ïéáe íBé ïéa ïéçáäìÀÇÀÄÅÅÈÍÀÈ our God, King of the Universe, to distinguish between day and night. :BðBöøk éðNrLÆÈÇÍÄÄÀ CeøaÈ Who made me according to His will. äåäé äzàÇÈÀÊÈ Blessed are You, Adonoy íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ äåäé äzàÇÈÀÊÈ CeøaÈ our God, King of the Universe, Blessed are You, Adonoy :éBb éðNr àHLÆÈÇÍÄ íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ Who did not make me a gentile. our God, King of the Universe, :íéøår ç÷BtÅÍÇÄÀÄ äåäé äzàÇÈÀÊÈ CeøaÈ Who gives sight to the blind. Blessed are You, Adonoy íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ äåäé äzàÇÈÀÊÈ CeøaÈ our God, King of the Universe, Blessed are You, Adonoy :ãár éðNr àHLÆÈÇÍÄÈÍÆ íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ Who did not make me a slave. our God, King of the Universe, :íénør LéaìîÇÀÄÂËÄ äåäé äzàÇÈÀÊÈ CeøaÈ Who clothes the naked. Blessed are You, Adonoy 31 There is no degradation of women implied in this blessing. Men thank God for the privilege, which is theirs, of performing all the precepts of the Torah, many of which are not incumbent upon women.
úéøç ù THE MORNING BERACHOS / 16 íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ äåäé äzàÇÈÀÊÈ CeøaÈ our God, King of the Universe, Blessed are You, Adonoy :øáâ éãröî ïéënäÇÅÄÄÀÂÅÈÍÆ íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ Who prepares the steps of man. our God, King of the Universe, :íéøeñà øézîÇÄÂÄ äåäé äzàÇÈÀÊÈ CeøaÈ Who releases the imprisoned. 32 Blessed are You, Adonoy íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ äåäé äzàÇÈÀÊÈ CeøaÈ our God, King of the Universe, Blessed are You, Adonoy :äøeáâa ìàøNé øæBàÅÄÀÈÅÄÀÈ íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ Who girds Israel with might. our God, King of the Universe, :íéôeôk ó÷BæÅÀÄ äåäé äzàÇÈÀÊÈ CeøaÈ Who straightens the bent. Blessed are You, Adonoy íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ äåäé äzàÇÈÀÊÈ CeøaÈ our God, King of the Universe, Blessed are You, Adonoy :äøàôúa ìàøNé øèBòÅÄÀÈÅÀÄÀÈÈ íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ Who crowns Israel with glory. our God, King of the Universe, :íénä ìr õøàä ò÷BøÇÈÈÍÆÇÇÈÍÄ äåäé äzàÇÈÀÊÈ CeøaÈ Who spreads the earth above the waters. Blessed are You, Adonoy íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ äåäé äzàÇÈÀÊÈ CeøaÈ our God, King of the Universe, Blessed are You, Adonoy :çk óriì ïúBpäÇÅÇÈÅÍÊÇ íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ Who gives strength to the weary. our God, King of the Universe, :ékøö-ìk éì äNrLÆÈÍÈÄÈÈÀÄ äåäé äzàÇÈÀÊÈ CeøaÈ Who provided me with all my needs. Blessed are You, Adonoy íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ äåäé äzàÇÈÀÊÈ CeøaÈ our God, King of the Universe, Blessed are You, Adonoy 32 He releases the prisoners of misfortune, passion, sin, hatred and jealousy.
17 / øçùä úåëøá SHACHARIS ïBéqð éãéì àGåÀÄÅÄÈ éðérî äðL øéárnäÇÇÂÄÅÈÅÅÈ Do not cause us to be tested, 35 Who removes sleep from my eyes ïBéfá éãéì àGåÀÄÅÄÈ :étrôrî äîeðúeÀÈÅÇÀÇÈ or brought to disgrace. 36 and slumber from my eyelids. eða èìLz ìàåÀÇÇÀÆÈÍ Eéðôlî ïBöø éäéåÄÄÈÄÀ‹ÈÆÍ Let us not be ruled over And may it be Your will òøä øöéÅÍÆÈÈ eðéäGà äåäéÀÊÈÁÅÍ by the Evil Inclination. Adonoy, our God òø íãàî eð÷éçøäåÀÇÀÄÅÍÅÈÈÈ eðéúBáà éäGàåÅÅÂÅÍ Keep us far from an evil person, And God of our fathers, òø øáçîeÅÈÅÈ EúøBúa eðìébøzLÆÇÀÄÅÍÀÈÆÍ and from an evil companion. to make us study Torah regularly, áBhä øöéa eð÷aãåÀÇÀ‹ÅÍÀÅÍÆÇ EéúBöîa eð÷aãåÀÇÀ‹ÅÍÀÄÀÆÍ Make us hold fast to the Good Inclination, and hold fast to Your commandments. íéáBè íéNrîáeÀÇÂÄÄ eðàéáz ìàåÀÇÀÄÅÍ and to good deeds, Do not bring us eðøöé-úà óBëåÀÆÄÀÅÍ àèç éãéì àGÄÅÅÀ and compel our Evil Inclination into the grasp of sin, 33 Cì-ãarzLäìÀÄÀÇÀÆÈ éãéì àGåÀÄÅ to be subservient to You. nor into the grasp of íBé-ìëáe íBiä eððúeÀÅÍÇÀÈ ïårå äøárÂÅÈÀÈÊ Grant us this day and every day transgression or iniquity. 34 33 To sin unknowingly. 34 To sin willfully. 35 We pray that God will not put us to tests that are too difficult to withstand. 36 Should we fail the tests, we will be disgraced.
úéøç ù THE AKEIDAH / 18 òø ïëMîeÄÈÅÈ íéîçøìe ãñçìe ïçìÀÅÀÆÍÆÀÇÂÄ from an evil neighbor; favor, 37 kindness, 38 and compassion 39 òø òâtîeÄÆÍÇÈ EéðéraÀÅÆÍ from an evil mishap in Your eyes úéçLnä ïèOîeÄÈÈÇÇÀÄ eðéàBø-ìë éðéráeÀÅÅÈÅÍ and from the destructive Satan; and in the eyes of all who see us, äL÷ ïécîÄÄÈÆ :íéáBè íéãñç eðìîâúåÀÄÀÀ‹ÅÍÂÈÄÄ from a difficult judgment and bestow bountiful kindness upon us, äL÷ ïéc ìraîeÄÇÍÇÄÈÆ äåäé äzà CeøaÈÇÈÀÊÈ . and a difficult opponent, Blessed are You, Adonoy, úéøa ïá àeäL ïéaÅÆÆÀÄ íéáBè íéãñç ìîBbÅÂÈÄÄ whether he is a fellow Jew Who bestows bountiful kindness :úéøa ïá BðéàL ïéáeÅÆÅÆÀÄ :ìàøNé BnrìÀÇÄÀÈÅ or not a fellow Jew. upon His people, Israel. äãé÷ò EéðôlîÄÀ‹ÈÆÍ ïBöø éäéÀÄÈ Akeidah May it be Your will, éäGà äåäéÀÊÈÁÇ (The Binding of Isaac) Adonoy, my God eðéúBáà éäGàåÅÅÂÅÍ eðéäGàÁÅÍ éúBáà éäGàåÅÅÂÇ Our God and God of our fathers, and God of my fathers, Eéðôì áBè ïBøkæa eðøëæÈÀÅÍÀÄÈÀÈÆÍ íBé-ìëáe íBiä éðìévzLÆÇÄÅÍÄÇÀÈ remember us favorably before You to save me today and every day úc÷ôa eðã÷ôeÈÀÅÍÄÀËÇ íéðt úefrîe íéðô éfrîÅÇÅÈÄÅÇÈÄ and be mindful of us for from arrogant men and from arrogance; íéîçøå äreLéÀÈÀÇÂÄ òø øáçîe òø íãàîÅÈÈÈÅÈÅÈ deliverance and compassion from an evil man, from an evil companion, 37 “Favor” means receiving God’s blessings because of our merit.—Siach Yitzchok 38 “Kindness” is God’s benevolence bestowed purely by His will, regardless of merit.—Siach Yitzchok 39 “Compassion” describes God’s withholding of deserved punishment.—Siach Yitzchok
19 / äãé÷ò SHACHARIS íäøáà åéìà øîàiåÇÍÊÆÅÈÇÀÈÈ íã÷ éîL éîMîÄÀ ‹ ÅÀÅÆÍÆ and said to him, “Abraham!” from the eternal high heavens. :éðpä øîàiåÇÍÊÆÄÅÍÄ eðéäGà äåäé eðì øëæeÀÈÈÍÀÊÈÁÅÍ and he [Abraham] said, “Here I am.” Remember in our behalf, Adonoy, our God: Eða-úà àð-ç÷ øîàiåÇÍÊÆÇÈÆÄÀ íéðBîãwä úáäàÇÂÇÇÇÀÄ He said, “Please, take your son, the love of our ancestors, Eãéçé-úàÆÀÄÀ‹ Eéãár ìàøNéå ÷çöé íäøáàÇÀÈÈÄÀÈÀÄÀÈÅÂÈÆÍ your only one, 42 Abraham, Isaac, and Israel, Your servants; ÷çöé-úà záäà-øLàÂÆÈÇÍÀÈÆÄÀÈ ãñçä-úàå úéøaä-úàÆÇÀ‹ÄÀÆÇÆÍÆ whom you love, Isaac, the covenant, the kindness, Æ Ä À Ç Í À È È äiønä õøà-ìà Eì-CìåÀÆÀÆÆÍÆÇÊÄÈ zraLpL äreáMä-úàåÀÆÇÀ ‹ and go to the land of Moriah, and the oath which You swore äìòì íL eäìräåÀÇÂÅÍÈÀÊÈ äiønä øäa eðéáà íäøáàìÀÇÀÈÈÈÄÍÀÇÇÊÄÈ to our father, Abraham, on Mount Moriah, and bring him up as a burnt-offering íéøää ãçà ìrÇÇÇÆÈÄ ã÷rL äã÷rä-úàåÀÆÈÂÅÈÆÈÇ and the binding on one of the mountains :Eéìà øîà øLàÂÆÊÇÅÆÍ çaænä éab ìr Bða ÷çöé-úàÆÄÀÈÀÇÇÅÇÄÀÅÍ of Isaac, his son on the altar, which I will designate to you. :EúøBúa áeúkkÇÈÀÈÆÍ ø÷aa íäøáà íkLiåÇÇÀÅÇÀÈÈÇÍÊÆ 40 Abraham awoke early in the morning, as it is written in Your Torah. Bøîç-úà LáçiåÇÇÂÆÂÊ älàä íéøácä øçàÇÇÇÀ‹ÈÄÈÅÍÆ éäéåÇÀÄ saddled his donkey, After these events, 41 Bzà åéørð éðL-úà çwiåÇÄÇÆÀÅÀÈÈÄ íäøáà-úà äqð íéäGàäåÀÈÁÄÄÈÆÇÀÈÈ and took his two attendants 43 with him, God tested Abraham 40 Genesis 22:1–19. 41 These events refer to the previous nine tests by which God tested Abraham. This was to be the tenth and the most difficult test of all.—Ha’amek Dovor 42 Isaac was Abraham’s only son by Sarah. 43 Ishmael and Eliezer.—Rashi
úéøç ù THE AKEIDAH / 20 íäøáà çwiåÇÄÇÇÀÈÈ Bða ÷çöé úàåÀÅÄÀÈÀ And Abraham took and also his son Isaac. äìòä éör-úàÆÂÅÈÊÈ äìò éör òwáéåÇÀÇÇÂÅÊÈ the wood of the burnt-offering He split the wood of the burnt-offering, Bða ÷çöé-ìr íNiåÇÈÍÆÇÄÀÈÀ íB÷nä-ìà Cìiå í÷iåÇÈÍÈÇÅÍÆÆÇÈ and placed it on his son Isaac. and rose up, and went to the place Bãéa çwiåÇÄÇÀÈ :íéäGàä Bì-øîà-øLàÂÆÈÇÈÁÄ In his hand he took that God had designated to him. úìëànä-úàå Làä-úàÆÈÅÀÆÇÇÂÆÍÆ éLéìMä íBiaÇÇÀ ‹ ÄÄ the fire and the knife, 45 On the third day, :åcçé íäéðL eëìiåÇÅÀ‹ÀÅÆÇÀÈ åéðér-úà íäøáà àOiåÇÄÈÇÀÈÈÆÅÈ and they both went together. Abraham lifted his eyes åéáà íäøáà-ìà ÷çöé øîàiåÇÍÊÆÄÀÈÆÇÀÈÈÈÄ :÷çøî íB÷nä-úà àøÀÆÇÈÅÈÊ iåÇÇ Isaac spoke to Abraham his father and saw the place from afar. éáà øîàiåÇÍÊÆÈÄ åéørð-ìà íäøáà øîàiåÇÍÊÆÇÀÈÈÆÀÈÈ and said, “Father,” Abraham said to his attendants, éðá éppä øîàiåÇÍÊÆÄÆÍÄÀÄ øBîçä-ír ät íëì-eáLÀÈÆÊÄÇÂ and he said, “Here I am my son.” “You stay here with the donkey, íéöräå Làä äpä øîàiåÇÍÊÆÄÅÈÅÀÈÅÄ äk-ãr äëìð ørpäå éðàåÇÂÄÀÇÇÍÇÅÀ‹ÈÇÊ He said, “Here are the fire and the wood, and I and the boy will go to that place. :äìòì äOä äiàåÀÇÅÇÆÀÊÈ äåçzLðåÀÄÀÇÂÆ but where is the lamb for the burnt-offering?” We will prostrate ourselves [in worship] íäøáà øîàiåÇÍÊÆÇÀÈÈ :íëéìà äáeLðåÀÈÍÈÂÅÆ Abraham said, and return 44 to you.” 44 Abraham unwittingly prophesied that both of them would return.—Rashi 45 The Hebrew word is ma’acheles (root: ìëà = to eat) which means that it renders meat fit for eating through slaughtering the animal. Another interpretation is: his knife is called ma’acheles because we still enjoy (eat) the reward of Abraham’s virtue when he agreed to use it to slaughter his son.—Rashi
21 / äãé÷ò SHACHARIS :Bða-úà èçLìÄÀÊÆÀ äOä Bl-äàøé íéäGàÁÄÄÀÆÇÆ to slaughter his son. “God Himself will show the lamb äåäé Càìî åéìà àø÷iåÇÄÀÈÅÈÇÀÇÀÊÈ éða äìòìÀÊÈÀÄ An angel of Adonoy called to him for a burnt offering, my son.” íéîMä-ïîÄÇÈÇÍÄ :åcçé íäéðL eëìiåÇÅÀ‹ÀÅÆÇÀÈ from heaven And the two of them went together. 46 íäøáà íäøáà øîàiåÇÍÊÆÇÀÈÈÇÀÈÈ íB÷nä-ìà eàáiåÇÈÍÊÆÇÈ and said, “Abraham! Abraham!” They came to the place :éðpä øîàiåÇÍÊÆÄÅÍÄ íéäGàä Bì-øîà øLàÂÆÈÇÈÁÄ and he said, “Here I am.” that God had designated to him, øîàiåÇÍÊÆ çaænä-úà íäøáà íL ïáiåÇÄÍÆÈÇÀÈÈÆÇÄÀÅÍÇ He (God) said, and Abraham built the 47 altar there, ørpä-ìà Eãé çìLz-ìàÇÄÀÇÈÀ‹ÆÇÇÍÇ íéörä-úà CøriåÇÇÂÊÆÈÅÄ “Do not harm the boy, and arranged the wood, äîeàî Bì Nrz-ìàåÀÇÇÍÇÀÍÈ Bða ÷çöé-úà ã÷riåÇÇÂÊÆÄÀÈÀ nor do anything to him; and bound his son Isaac, ézrãé äzr ékÄÇÈÈÇÍÀÄ çaænä-ìr Búà íNiåÇÈÍÆÊÇÇÄÀÅÍÇ for now I know and placed him on the altar, äzà íéäGà àøé-ékÄÀÅÁÄÇÍÈ :íéörì ìrnîÄÇÍÇÈÅÄ that you are one who fears God on top of the wood. Eða-úà zëNç àGåÀÈÇÍÀÈÆÄÀ Bãé-úà íäøáà çìLiåÇÄÀÇÇÀÈÈÆÈ and have not withheld your son, Abraham reached out his hand :épnî Eãéçé-úàÆÀÄÀ‹ÄÆÍÄ úìëànä-úà çwiåÇÄÇÆÇÇÂÆÍÆ your only one, from Me.” and took the knife 46 Although Isaac understood that he was going to be slaughtered, “They went together”— with like hearts.—Rashi 47 The Torah says that he built “the” altar not just “an” altar, to indicate that Abraham rebuilt the same altar which was originally built by Adam and used by Cain, Abel and by Noah.—Targum Yonoson ben Uziel
úéøç ù THE AKEIDAH / 22 :äàøé äåäé øäaÀÇÀÊÈÅÈÆ åéðér-úà íäøáà àOiåÇÄÈÇÀÈÈÆÅÈ “On Adonoy’s mountain, He will be seen.” Abraham raised his eyes íäøáà-ìà äåäé Càìî àø÷iåÇÄÀÈÇÀÇÀÊÈÆÇÀÈÈ ìéà-äpäå àøiåÇÇÀÀÄÅÇÍÄ An angel of Adonoy called to Abraham and beheld a ram 48 :íéîMä-ïî úéðLÅÄÄÇÈÈÍÄ Cáqa æçàð øçàÇÇÆÁÇÇÀ‹Ç a second time from heaven, after it had been caught in the thicket øîàiåÇÍÊÆ åéðø÷aÀÇÀÈ and said, by its horns; äåäé-íàð ézraLð éaÄÄÀÇÍÀÄÀËÀÊÈ ìéàä-úà çwiå íäøáà CìiåÇÅÍÆÇÀÈÈÇÄÇÆÈÇÍÄ “‘I have sworn by Myself,’ declares Adonoy, and Abraham went and took the ram, úéNr øLà ïré ékÄÇÍÇÂÆÈÄÍÈ äìòì eäìriåÇÇÂÅÍÀÊÈ ‘that because you performed and brought it up as a burnt-offering äfä øácä-úàÆÇÈÈÇÆ :Bða úçzÇÍÇÀ this deed, instead of his son. zëNç àGåÀÈÇÍÀÈ íäøáà àø÷iåÇÄÀÈÇÀÈÈ and did not withhold Abraham called :Eãéçé-úà Eða-úàÆÄÀÆÀÄÆÍ àeää íB÷nä-íLÅÇÈÇ your only son, the name of that place, Eëøáà Cøá-ékÄÈÅÂÈÆÀ‹ äàøé äåäéÀÊÈÄÀÆ I will greatly bless you “Adonoy will see”; 49 Erøæ-úà äaøà äaøäåÀÇÀÈÇÀÆÆÇÀÂ íBiä øîàé øLàÂÆÅÈÅÇ and make your descendants as numerous 50 as it is said [to] this day 48 Tradition tells us that this ram was prepared for this purpose from the time of creation. Rashi (in Maseches Avos 5:6) 49 The Midrash interprets the following: “God will see the binding of Isaac and through its merit He will pardon Israel every year and rescue them from trouble. It will thus be said, “On this day,” by all generations that the ashes of Isaac are seen by God and serve as our atonement.—Rashi 50 If these blessings were intended to increase the population of Abraham’s descendants, it was superfluous, since God had previously blessed him for that purpose. God here blessed the descendants of Abraham with the nobility of spirit and courage to fulfill the command to sanctify God even when self-sacrifice is required. Only the nation of Israel, Abraham’s children,
23 / äãé÷ò SHACHARIS eðéúBáà éäGàå eðéäGà äåäéÀÊÈÁÅÍÅÅÂÅÍ íéîMä éáëBëkÀÀ‹ÅÇÈÇÍÄ Adonoy, our God and God of our fathers, as the stars of the sky eðì økæzLÆÄÀÈÈÍ íiä úôN-ìr øLà ìBçëåÀÇÂÆÇÀÇÇÈ to recall for our sake and like the sand on the seashore, eðéúBáà úéøaÀÄÂÅÍ Erøæ LøéåÀÄÇÇÀÂ the covenant of our fathers. and your descendants will inherit eðéáà íäøáà LákL BîkÀÆÈÇÇÀÈÈÈÄÍ :åéáéà ørL úàÅÇÍÇÊÀ‹È Just as our father, Abraham, suppressed the gate of their enemies. Bãéçé ïaî åéîçø úàÆÇÂÈÄÆÀÄ Erøæá eëøaúäåÀÄÀÈÀ‹ÀÇÀÂ his compassion for his only son Through your children, will be blessed BúBà èçLì äöøåÀÈÈÄÀÊ õøàä ééBb ìkÊÅÈÈÍÆ and would have slaughtered him all the nations of the world, EðBöø úBNrì éãkÀÅÇÂÀÆ Í :éì÷a zrîL øLà á÷rÅÍÆÂÆÈÇÍÀÈÀÊÄ to do Your will, because you heeded My voice.’” Eéîçø eLaëé ïkÅÄÀÀ‹ÇÂÆÍ åéørð-ìà íäøáà áLiåÇÈÍÈÇÀÈÈÆÀÈÈ so may Your compassion suppress Abraham returned to his attendants, Ç Å À‹ Ç À È eðéìrî Eñrk-úàÆÇÇÀÅÈÅÍ åcçé eëìiå eî÷iåÇÈË Í Your anger against us; and they rose and went together òáL øàa-ìàÆÀÅÈÍÇ Eéîçø elâéåÀÈÍÊÇÂÆÍ and may Your compassion prevail :òáL øàáa íäøáà áLiåÇÅÍÆÇÀÈÈÄÀÅÈÍÇ to Beer Sheva, EéúBcî ìrÇÄÆÍ over Your [other] attributes, 51 and Abraham dwelt in Beer Sheva. eðzà ñðkúåÀÄÈÅÄÈÍ íìBò ìL BðBaøÄÆÈ to deal with us Master of the Universe! Eðéc úøeMî íéðôìÄÀÄÄÇÄÆ Í Eéðôlî ïBöø éäéÀÄÈÄÀ‹ÈÆÍ more leniently than the letter of Your law. May it be Your will were commanded to fulfill this mitzvoh, because of the legacy we inherited from him.—Ha’amek Dovor. 51 This refers to God’s attribute of stern justice.
úéøç ù THE MORNING SUPPLICATIONS / 24 áB÷ré éúéøa-úà ézøëæåÀÈÇÀÄÆÀÄÄÇÂ eðéäGà äåäé eðnr âäðúúåÀÄÀÇÅÄÈÍÀÊÈÁÅÍ “I will recall My covenant with Jacob, Deal with us, Adonoy, our God, ÷çöé éúéøa-úà óàåÀÇÆÀÄÄÄÀÈ íéîçøä úcîáe ãñçä úcîaÀÄÇÇÆÍÆÀÄÇÈÇÂÄ also My covenant with Isaac, kindly and with compassion. íäøáà éúéøa-úà óàåÀÇÆÀÄÄÇÀÈÈ ìBãbä EáeèáeÀÀ‹ÇÈ and also My covenant with Abraham In Your great goodness, økæàÆÀÊ Età ïBøç áeLéÈÂÇÀ‹ will I recall; turn Your fierce anger away :økæà õøàäåÀÈÈÍÆÆÀÊ Eøérîe EnrîÅÇÀ‹ÅÄÀ‹ and I will recall the land.” 52 from Your people, and from Your city, EöøàîeÅÇÀÀ‹ úåù÷á from Your land, Morning Supplications EúìçpîeÄÇÂÈÆÍ íéîL àøé íãà àäéÀÅÈÈÀÅÈÇÍÄ íìBòìÀÈ and from Your territorial heritage. eðéäGà äåäé eðì íi÷åÀÇÆÈÍÀÊÈÁÅÍ A person should always be in fear of God, Fulfill for us, Adonoy, our God, éeìbáe øúqaÇÅÍÆÇÈ eðzçèáäL øácä-úàÆÇÈÈÆÄÀÇÀÈÍ privately as well as openly, 53 the promise You made, úîàä ìr äãBîeÆÇÈÁÆ :øeîàk Ecár äLîÆÇÀÆÍÈÈ éãé ìrÇÀÅ [he should] admit the truth, 54 through Your servant Moses, as was said, 52 Leviticus 26:42. 53 Some people conduct themselves in a God-fearing manner in the presence of others (in public), but in the privacy of their homes, do whatever they please. There are others who do just the opposite. In private they are governed by fear of God, but in the presence of others they are too embarrassed or intimidated to be God-fearing. A Jew must always fear God, in private as well as in public.—Siach Yitzchok 54 Acknowledging the truth is fundamental to serving God, and to all human behavior. One who is concerned merely with “winning the argument” will go to any extreme to come out on top. This attitude caused the downfall of the 250 leaders who joined Korach, rather than acknowledge the truth of Moses’ declaration (Numbers 16:2–35).—Siach Yitzchok
25 / úåù÷á SHACHARIS Eéðôì øîàp äîÇÊÇÀÈÆÍ Bááìa úîà øáBãåÀÅÁÆÄÀÈ What can we say before You, and speak truth in his heart, 55 eðéúBáà éäGàå eðéäGà äåäéÀÊÈÁÅÍÅÅÂÅÍ :øîàéå íkLéåÀÇÀÅÀÊÇ Adonoy, our God and God of our fathers? and rise early and proclaim: íéøBabä ìk àGäÂÈÇÄÄ íéîÄ ìBòä ìk ïBaøÄÈÈÈ Are not all the mighty men Master of all the worlds! Eéðôì ïéàkÀÇÍÄÀÈÆÍ eðéúB÷ãö ìr àGÇÄÀÅÍ as nothing before You? Not on account of our righteousness eéä àGk íMä éLðàåÀÇÀÅÇÅÀÈ Eéðôì eðéðeðçz íéìétî eðçðàÂÇÍÀÇÄÄÇÂÅÍÀÈÆÍ Famous men as though they had never been? do we offer our supplications before You, òcî éìák íéîëçåÇÂÈÄÄÀÄÇÈ íéaøä Eéîçø ìr ékÄÇÇÂÆÍÈÇÄ The wise as if they were without knowledge? but on account of Your abundant mercy. íéðBáðeÀÄ eðéiç äî eðçðà äîÈÂÇÍÀÆÇÅÍ And men of understanding, What are we? What is our life? ìkNä éìákÄÀÄÇÀÅ eðcñç äîÆÇÀÅÍ as if they were devoid of intelligence? What are our acts of kindness? eäz íäéNrî áBø ékÄÇÂÅÆÍÊ eðéúB÷ãv äîÇÄÀÅÍ For most of their actions are a waste, 57 What is our righteousness? íäéiç éîéåÄÅÇÅÆ eðúreLi äîÇÀÈÅÍ and the days of their life What is our deliverance? 56 Eéðôì ìáäÆÍÆÀÈÆÍ eðúøeáb äî eðçk äîÇÊÅÍÇÀÈÅÍ are trivial 58 in Your presence. What is our strength? What is our might? 55 It is not sufficient to merely acknowledge the truth verbally but one must speak truth in his heart as well. Rashi on the Talmud (Maseches Makos 24a) cites the following incident as an example of how one should speak truth in his heart: A buyer once offered to purchase an article from Rav Safra while he was reciting the Shema. Because he could not indicate his acceptance, the anxious purchaser increased his offer. Rav Safra refused the increment because in his heart he had already accepted the original offer. 56 Of ourselves or others. 57 In terms of achievement.—Dover Sholom 58 In terms of time.—Dover Sholom
úéøç ù THE MORNING SUPPLICATIONS / 26 :ïeøLéåÄË äîäaä ïî íãàä øúBîeÇÈÈÈÄÇÀ‹ÅÈ and Yeshurun. 61 The superiority of man over the beast íéáiç eðçðàÂÇÍÀÇÈÄ CëéôìÀÄÈ ïéàÈÍÄ Therefore, we are obligated is nil, Eì úBãBäìÀÀ :ìáä ìkä ékÄÇÊÈÍÆ to thank You, for all is futile. Eøàôìe EçaLìeÀÇÅÂÀÈÆÀ Enr eðçðàÂÇÍÀÇÀ‹ ìáàÂÈ to praise You, and to glorify You; However, we are Your people, Lc÷ìe CøáìeÀÈÅÀÇÅ Eúéøá éðaÀÅÀÄÆÍ to bless, to sanctify, children of Your covenant, :EîLì äéãBäå çáL ïzìåÀÄÅÆÍÇÀÈÈÄÀÆÍ Eáäà íäøáà éðaÀÅÇÀÈÈÊÇÀ and to offer praise and thanks to Your Name. children of Abraham, Your beloved, 59 eð÷ìç áBh äî eðéøLàÇÀÅÍÇÆÀÅÍ äiønä øäa Bl zraLpLÆÄÀÇÍÀÈÀÇÇÊÄÈ We are fortunate! How good is our portion! to whom You swore on Mount Moriah; eðìøBb íérp äîeÇÈÄÈÅÍ Bãéçé ÷çöé òøæÆ Í ÇÄÀÈÀÄ How pleasant is our destiny! the seed of Isaac, his only son, :eðúMøé äôi äîeÇÈÈÀËÈÅÍ çaænä éab ìr ã÷rpLÆÆÁÇÇÇÅÇÄÀÅÍÇ How beautiful is our heritage! who was bound on top of the altar; eðéøLàÇÀÅÍ . EøBëa Eða á÷ré úãrÂÇÇÂÊÄÀÀÆÍ We are fortunate the community of Jacob, Your firstborn, íéáéørîe íéîékLî eðçðàLÆÂÇÍÀÇÀÄÄÇÂÄÄ BúBà záäàL EúáäànLÆÅÇÂÈÀ‹ÆÈÇÍÀÈ that we rise early and stay late [whom]—because of Your love for him ø÷áå áørÆÍÆÈÍÊÆ Ba zçîOL EúçîOîeÄÄÀÈÀ‹ÆÈÇÍÀÈ evening and morning, and Your joyous delight in him— :íBé-ìëa íéîrt íéøîBàåÀÀ‹ÄÇÂÇÍÄÀÈ ìàøNé BîL-úà úàø÷ÈÈÍÈÆÀÄÀÈÅ and lovingly say twice each day: You named him Yisrael 60 59 Others translate, “Children of Abraham who loved You.” See commentaries on Isaiah 41:8. 60 The name Israel symbolizes Jacob’s wandering through history proclaiming the sover- eignty of God, while the name Yeshurun indicates his task to fulfill God’s will as revealed to him, and to devote his life to the execution of that which is right in the eyes of God.—S.R. Hirsch 61 Deuteronomy 33:5.
27 / úåù÷á SHACHARIS EîL éLéc÷î ìòÇÇÀÄÅÀÆÍ § ìàøNéÄÀÈÅ § ò îLÀÇ through those who hallow Your Name, Hear, Israel: EîÆÍ ìòa EîL-úà Lc÷åÀÇÅÆÄÀÀÊÈ § eðéäGàÁÅÍ § äåäéÀÊÈ and sanctify Your Name in Your world. Adonoy is our God, EúreLéáeÄÈÀ‹ ã : çà | äåäéÀÊÈÆÈ And through Your deliverance Adonoy is One. íeøzÈ You will be exalted The following two lines are to be said silently: :eððø÷ déaâúåÀÇÀÄÍÇÇÀÅÍ íL CeøaÈÅ and You will uplift our power. Blessed [is His] Name, äåäé äzà CeøaÈÇÈÀÊÈ :ãrå íìBòì Búeëìî ãBákÀÇÀÀÈÈÆ Blessed are You, Adonoy Whose glorious kingdom is forever and ever. EîL-úà Lc÷îÀÇÅÆÄÀ àeä äzàÇÈ the Sanctifier of Your Name You existed :íéaøaÈÇÄ íìBòä àøáð àHL ãrÇÆÄÀÈÈÈ among the multitudes. before the world was created. eðéäGà äåäéÀÊÈÁÅÍ àeä äzàÇÈ àeä äzàÇÈ You are Adonoy, our God, You exist [in the same way] õøàáe íéîMaÇÈÇÍÄÈÈÍÆ íìBòä àøápMîÄÆÄÀÈÈÈ in heaven and on earth, now that the world has been created. íéðBéìrä íéîMä éîLáeÄÀÅÇÈÇÍÄÈÆÀÄ äfä íìBòa àeä äzàÇÈÈÈÇÆ and in the highest heavens. You exist in this world, ïBLàø àeä äzà úîàÁÆÇÈÄ àaä íìBòì àeä äzàåÀÇÈÈÈÇÈ In truth, You are First, 62 and You will exist in the World-to-Come. ïBøçà àeä äzàåÀÇÈÇÂ EîL-úà Lc÷ÇÅÆÄÀ . and You are Last. 63 Sanctify Your Name 62 We refer to God as “First” to preclude the notion that anything existed before Him, but not to assert that He has a beginning.—Kuzari 63 Similarly, “Last” is used only to repudiate the idea that there is an end to His existence, not to fix a term for Him.—Kuzari
úéøç ù THE MORNING SUPPLICATIONS / 28 íéîMaL eðéáÄÍÆÇÈÇÍÄ àÈ íéäGà ïéà EéãrìaîeÄÇÀÈÆÍÅÁÄ Our father in Heaven, And besides You there is no God. ãñç eðnr äNrÂÅÄÈÍÆÍÆ Eéå÷ õa÷ÇÅÊÆÍ deal kindly with us Gather those who hope in You ìBãbä EîL øeáraÇÂÄÀÇÈ õøàä úBôðk òaøàîÅÇÀÇÇÀÈÈÍÆ for the sake of your great name from the four corners of the earth. eðéìr àø÷pLÆÄÀÈÈÅÍ íìBò éàa-ìk eòãéå eøékéÇÄÍÀÅÀ‹ÈÈÅÈ which is called upon us 65 Let all mankind recognize and know eðéäGà äåäé eðì-íi÷åÀÇÆÈÍÀÊÈÆÅÍ Ecáì íéäGàä àeä äzà ékÄÇÈÈÁÄÀÇÀ‹ and fulfill for us, Adonoy, our God that You alone are the God 64 :áeúkM äîÇÆÈ õøàä úBëìîî ìëìÀÊÇÀÀ‹ÈÈÍÆ that which is written: over all the kingdoms of the earth. íëúà àéáà àéää úraÈÅÇÄÈÄÆÀÆ íéîMä-úà úéNr äzàÇÈÈÄÍÈÆÇÈÇÍÄ “‘At that time, I will bring you in You made the heavens, íëúà éöa÷ úráeÈÅÇÀ‹ÄÆÀÆ õøàä-úàåÀÆÈÈÍÆ and at that time, I will gather you: the earth, äläúìå íLì íëúà ïzà-ékÄÆÅÆÀÆÀÅÀÄÀÄÈ ía øLà-ìk-úàå íiä-úàÆÇÈÀÆÈÂÆÈ for I will make you renowned and praised the sea, and all that is in them. õøàä énr ìëaÀÊÇÅÈÈÍÆ Eéãé äNrî-ìëa éîeÄÀÈÇÂÅÈÆÍ among all the peoples of the earth, Who is there among all Your handiwork, íëéúeáL-úà éáeLaÀÄÆÀÅÆ íéðBzçzá Bà íéðBéìraÈÆÀÄÇÇÀÄ when I bring back your captivity among the heavenly or earthly creatures, :äåäé øîà íëéðérìÀÅÅÆÈÇÀÊÈ äNrz äî Eì øîàiLÆÍÊÇÀÇÇÂÆ before your eyes,’ said Adonoy.” 66 that can say to You, “What are You doing?” 64 Elohim is a descriptive term which signifies God as ruler or judge.—Kuzari 65 The Jewish people are called “God’s People” and their name Israel, ìà-øùé—officers of God, includes God’s Name. 66 Zephanyah 3:20.
29 / úåðáø÷ SHACHARIS :íéî änL zúðåÀÈÇÈÈÍÈÈÍÄ úåðáø÷ and put water in it. Korbanos epnî åéðáe ïøäà eöçøåÀÈÂÇÂÊÈÈÄÆÍ (Sacrificial Offerings) Aaron and his sons will wash from it, TheTalmud(Menachos110a)states: :íäéìâø-úàå íäéãé-úàÆÀÅÆÀÆÇÀÅÆ Rabbi Isaac asked, “Why does it say (Le- viticus 6:18; 7:1), ‘This is the law of the their hands and their feet. 67 sin-offering, this is the law of the guilt- ãrBî ìäà-ìà íàáaÀÊÈÆÍÊÆÅ offering?’ To teach us that when one studies the law of the sin-offering, it is Upon entering the Tent of Meeting considered as though he had actually íéî-eöçøéÄÀÂÇÍÄ brought it on the Altar, and when one they will wash with water studies the law of the guilt-offering, it is eúîé àGåÀÈËÍ as though he actually brought it on the Altar.” Rather than merely recite the so that they will not die, following portions, study them and at- çaænä-ìà ízLâá BàÀÄÀÈÆÇÄÀÅÍÇ tempt to learn about the laws and sig- nificance of the various sacrifices. or whenever they approach the Altar :äåäéì äÇÈÊ Mà øéè÷äì úøLìÀÈÅÀÇÀÄÄÆ Exodus 30:17–21 to serve, to burn a fire-offering to Adonoy. :øîàl äLî-ìà äåäéÀÊÈÆÆÅÊ øaãéåÇÀÇÅ íäéìâøå íäéãé eöçøåÀÈÂÀÅÆÀÇÀÅÆ And Adonoy spoke to Moses to say: They will wash their hands and feet eúîé àGåÀÈËÍ úLçð øBik úéNråÀÈÄÍÈÄÀÍÆ Make a copper laver that they should not die; íìBò-÷ç íäì äúéäåÀÈÀ‹ÈÈÆÈÈ äöçøì úLçð BpëåÀÇÀÍÆÀÈÀÈ and this is for them a perpetual statute and a copper base, for washing; Bòøæìe BìÀÇÀ Búà zúðåÀÈÇÈÊ for him (Aaron), and his descendants and place it :íúøãìÀÊÊÈ çaænä ïéáe ãrBî ìäà-ïéaÅÍÊÆÅÅÇÄÀÅÍÇ for all their generations. between the Tent of Meeting and the Altar, 67 His right hand was held above his right foot, the left hand above the left foot and all were washed simultaneously.—Maseches Zevachim 59
úéøç ù KORBANOS OFFERINGS / 30 BøNa-ìr Laìé ãá-éñðëîeÄÀÀ‹ÅÇÄÀÇÇÀÈ The following Scripture section de- and linen breeches upon his flesh, scribes the removal of the ashes which had accumulated on the Altar from the ïLcä-úà íéøäåÀÅÄÆÇÆÍÆ daily burnt-offering of the previous af- and he will remove the ashes ternoon. This removal was performed Làä ìëàz øLàÂÆÊÇÈÅ prior to the daily morning burnt- offering. The passage below also de- when the fire consumes scribes the ritual of maintaining the çaænä-ìr äìòä-úàÆÈÊÈÇÇÄÀÅÍÇ wood pyres which were always burning on the Altar. the burnt-offering on the Altar; :çaænä ìöà BîNåÀÈÅÍÆÇÄÀÅÍÇ Leviticus 6:1 and he will place them beside the Altar. åéãâa-úà èLôeÈÇÆÀÈÈ :øîàl äLî-ìà äåäéÀÊÈÆÆÅÊ øaãéåÇÀÇÅ He will remove his garments And Adonoy spoke to Moses to say: íéøçà íéãâa LáìåÀÈÇÀÈÄÂÅÄ øîàì åéða-úàå ïøäà-úà åöÇÆÇÂÊÀÆÈÈÅÊ and don other garments, Command Aaron and his sons to say, ïLcä-úà àéöBäåÀÄÆÇÆÍÆ äìòä úøBz úàæÊÇÈÊÈ and carry the ashes this is the law of the burnt-offering. äðçnÇÂÆ ì õeçî-ìàÆÄÇ äìòä àåäÄÈÊÈ outside the camp This is the burnt-offering :øBäè íB÷î-ìàÆÈÈ äã÷Bî ìrÇÀ‹È to an undefiled place. [which must remain] on its pyre, Ba-ã÷ez çaænä-ìr LàäåÀÈÅÇÇÄÀÅÍÇÇ äìélä-ìk çaænä-ìrÇÇÄÀÅÍÇÈÇÇÍÀÈ The fire upon the altar will be kept burning, upon the Altar all night, äaëú àGÄÀÆ ø÷aä-ãrÇÇÍÊÆ it may not be extinguished. until morning, íéör ïäkä äéìr øráeÄÅÈÆÍÈÇÊÅÅÄ çaænä LàåÀÅÇÄÀÅÍÇ And the Kohein will burn wood on it and the fire of the Altar ø÷aa ø÷aaÇÍÊÆÇÍÊÆ :Ba ã÷ezÍÇ every morning, will be kept burning on it. äìòä äéìr CøråÀÈÇÈÆÍÈÈÊÈ ãá Bcî ïäkä LáìåÀÈÇÇÊÅÄÇ and arrange on it the burnt-offering, The Kohein will don his linen garment,
31 / úåðáø÷ SHACHARIS eðéúàhç-ìk ìr eðì ìçîúåÀÄÀÈÈÍÇÈÇÊÅÍ :íéîÈÄ ìMä éáìç äéìr øéè÷äåÀÄÀÄÈÆÍÈÆÀÅÇÀ ‹ to forgive us all our sins, and burn on it the fats of the peace-offerings. [done unknowingly], ãéîz LàÅÈÄ eðéúBðår-ìk-úà eðì øtëúeÀÇÆÈÍÆÈÂÊÅÍ A constant fire to atone all our iniquities, [done knowingly], çaænä-ìr ã÷ezÇÇÇÄÀÅÍÇ eðérLt-ìëì çìñúåÀÄÀÇÀÈÀÈÅÍ will be kept burning on the Altar, to pardon all our [malicious] transgressions, :äaëú àGÄÀÆ Lc÷nä úéa äðáúåÀÄÀÆÅÇÄÀÈ it may not be extinguished. and may You build the Holy Temple eðéîéá äøäîaÄÀÅÈÀÈÅÍ ãéîú ïáø÷ quickly, in our days, Korban Tamid Eéðôì áéø÷ðåÀÇÀÄÀÈÆÍ (Daily Offering) that we may offer, before You, eðãra øtëiL ãéîzä ïaø÷ÈÀÇÇÈÄÆÀ‹ÇÅÇÂÅÍ The Tamid-offerings, two daily of- the daily burnt-offering to atone for us, ferings of one lamb at a time, were EúøBúa eðéìr záúkL BîkÀÆÈÇÍÀÈÈÅÍÀÈÆÍ offered once in the morning and once in the afternoon. The former was the as You wrote for us in Your Torah first public-offering brought on the Al- Ecár äLî éãé ìrÇÀÅÆÇÀÆÍ tar each day. And the latter terminated by the hand of Moses, Your servant, the day’s offerings. These animals were purchased from the annual half-shekel EãBáë étîÄÄÀÆÍ gifts of the people and were offered on behalf of the entire Jewish People. from the mouth of Your Reverence, Before reading this passage we offer a brief :øeîàkÈÈ prayer. as it is said: EéðôlîÄÀ‹ÈÆÍ ïBöø éäéÀÄÈ Numbers 28:1–8 May it be Your will, :øîàl äLî-ìà äåäéÀÊÈÆÆÅÊ øaãéåÇÀÇÅ eðéúBáà éäGàå eðéäGà äåäéÀÊÈÁÅÍÅÅÂÅÍ And Adonoy spoke to Moses to say: Adonoy, our God and God of our fathers, ìàøNé éða-úà åöÇÆÀÅÄÀÈÅ eðéìr íçøzLÆÀ‹ÇÅÈÅÍ Command the Children of Israel, to have compassion on us,
úéøç ù KORBANOS OFFERINGS / 32 :ãéîú äìòÊÈÈÄ íäìà zøîàåÀÈÇÀÈÂÅÆ as a constant burnt-offering. and say to them: 68 ø÷aá äNrz ãçà Nákä-úàÆÇÆÍÆÆÈÇÂÆÇÍÊÆ éîçì éðaø÷-úàÆÈÀÈÄÇÀÄ Offer one lamb in the morning, My offering, My food, éðMä Nákä úàåÀÅÇÆÍÆÇÅÄ éMàìÀÄÇ and the second lamb, to be consumed by My fires, :íéaørä ïéa äNrzÇÂÆÅÈÇÀÈÍÄ éççéð çéøÅÍÇÄÊÄ offer in the afternoon. a pleasing odor to Me, úìñ äôéàä úéøéNråÇÍÂÄÄÈÅÈÍÊÆ éì áéø÷äì eøîLzÄÀÀ‹ÀÇÀÄÄ And a tenth of an ephah 69 of fine flour You shall be diligent to bring unto Me, äçðîÄÀÈ ìÀ :BãrBîaÀÂ as a meal-offering, at its fixed time. úéúk ïîLa äìeìaÀÈÀÆÍÆÈÄ íäì zøîàåÀÈÇÀÈÈÆ mixed with oil of crushed [olives] And you will say to them: :ïéää úréáøÀÄÄÇÄ äMàä äæÆÈÄÆ measuring one-fourth of a hin. 70 “This is the fire-offering ãéîz úìòÊÇÈÄ äåäéì eáéø÷z øLàÂÆÇÀÄÍÇÈÊ [This is] a constant burnt-offering that you will bring unto Adonoy: éðéñ øäa äéNräÈÂËÈÀÇÄÇ äðL-éða íéNákÀÈÄÀÅÈÈ as offered at Mount Sinai [male] lambs, in their first year, :äåäéì äMà ççéð çéøìÀÅÍÇÄÍÊÇÄÆÇÈÊ íîéîúÀÄÄ for a pleasing odor, a fire-offering to Adonoy. without blemish, BkñðåÀÄÀ íBiì íéðLÀÇÍÄÇ And its libation will be two [of them] each day, 68 Kohanim, Levites and Israelites were to be present at the offering of the two daily public burnt-offerings. The Sages instituted the program of Ma’amodos, under which representatives of all 12 tribes of Israel were always present when these sacrifices were offered. These represen- tatives were rotated each week. 69 A tenth of an ephah is the eqivalent of 43-1/5 eggs. 70 The hin is a liquid measure containing 12 logs, of which each log is approximately 6 eggs.
33 / úåðáø÷ SHACHARIS EéðôlîÄÀ‹ÈÆÍ ïBöø éäéÀÄÈ ãçàä Nákì ïéää úréáøÀÄÄÇÄÇÆÍÆÈÆÈ May it be Your will, a fourth of a hin for the one lamb; eðéúBáà éäGàå eðéäGà äåäéÀÊÈÁÅÍÅÅÂÅÍ Cqä LãwaÇÍÊÆÇÅ Adonoy, our God and God of our fathers, in the Holy 71 [Sanctuary] you will pour out Bæ äøéîà àäzLÆÀ‹ÅÂÄÈ :äåäéì øëL CñðÆÍÆÅÈÇÈÊ that this recitation be a drink-offering of strong wine to Adonoy. úìa÷îe äáeLçÂÈÀËÆÍÆ éðMä Nákä úàåÀÅÇÆÍÆÇÅÄ important, acceptable And the second lamb Eéðôì ävøîeÀËÈÀÈÆÍ íéaørä ïéa äNrzÇÂÆÅÈÇÀÈÍÄ and desirable before You, you will offer in the afternoon; eðáø÷ä elàkÀÄÄÀÇÍÀ ø÷aä úçðîkÀÄÀÇÇÍÊÆ as if we sacrificed as the meal-offering of the morning ãéîzä ïaø÷ÈÀÇÇÈÄ äNrz BkñðëeÀÄÀÇÂÆ the daily burnt-offering [together] with its libation, you shall offer BãrBîaÀÂ :äåäéì ççéð çéø äMàÄÅÅÍÇÄÍÊÇÇÈÊ at its proper time, a fire-offering of pleasing odor to Adonoy. BîB÷îáeÄÀ Leviticus 1:11 in its proper place :BúëìäëeÀÄÀÈ BúàÊ èçLåÀÈÇ And he will slaughter it and according to its laws. äðôö çaænä Cøé ìrÇÆ Í ÆÇÄÀÅÍÇÈÍÊÈ úøåè÷ on the north side of the Altar, äåäé éðôìÄÀÅÀÊÈ Ketores (Incense Offering) before Adonoy; eðéäGà äåäéÀÊÈÁÅÍ àeä äzàÇÈ íéðäkä ïøäà éða e÷øæåÀÈÀ‹ÀÅÇÂÊÇÊÂÄ You are Adonoy, our God, and Aaron’s sons, the Kohanim, will sprinkle Eéðôì eðéúBáà eøéè÷äLÆÄÀÄÍÂÅÍÀÈÆÍ :áéáñ çaænä-ìr Bîc-úàÆÈÇÇÄÀÅÍÇÈÄ before Whom our fathers burned its blood all around the Altar. 71 On the Altar.
úéøç ù KORBANOS OFFERINGS / 34 ç÷Bø äNrî ç÷øÍÊÇÇÂÅÅÍÇ íénqä úøè÷-úàÆÀÍÊÆÇÇÄ a compound mixed by a compounder, the incense of spices :Lã÷ øBäè çlîîÀËÈÈÍÊÆ íi÷ Lc÷nä úéaL ïîæaÄÀÇÆÅÇÄÀÈÇÈ salted, 73 undefiled, and holy. when the Holy Temple was standing, ÷ãä äpnî z÷çLåÀÈÇÀÈÄÆÍÈÈÅ íúBà úéeö øLàkÇÂÆÄÄÍÈÈ You will pulverize some of it very fine, as You commanded them úãrä éðôì äpnî äzúðåÀÈÇÈÄÆÍÈÄÀÅÈÅË Eàéáð äLî éãé ìrÇÀÅÆÀÄÆÍ and place it before the [Ark of] Testimony 74 by the hand of Moses, Your prophet, ãrBî ìäàaÀÍÊÆÅ :EúøBúa áeúkkÇÈÀÈÆÍ in the Tent of Meeting, as it is written in Your Torah: änL Eì ãreà øLàÂÆÄÈÅÀÈÍÈ Exodus 30:34–36 where I will meet with you; :íëì äéäÀÆÈÆ z íéLã÷ Lã÷ÍÊÆÈÈÄÄ äLî-ìà äåäéÀÊÈÆÆ øîàiåÇÍÊÆ it will be to you holy of holies.” And Adonoy said to Moses, :øîàðåÀÆÁÇ íénñ Eì-ç÷ÇÀÇÄ It is also written: “Take for yourself spices, äðaìçå úìçLe óèðÈÈÀÅÍÆÀÆÀÀ‹È Exodus 30:7–8 stacte, onycha, and galbanum, 72 ïøäà åéìrÈÈÇÂÊ øéè÷äåÀÄÀÄ äkæ äðáìe íénñÇÄÀÊÈÇÈ And Aaron shall burn upon it [the Altar] spices, and pure frankincense, ø÷aa ø÷aa íénñ úøè÷ÀÍÊÆÇÄÇÍÊÆÇÍÊÆ :äéäé ãáa ãaÇÀÇÄÀÆ incense of spices every morning; [they] shall be in equal weights. úøpä-úà BáéèéäaÀÅÄÆÇÅÊ úøè÷ dúà úéNråÀÈÄÍÈÊÈÀÍÊÆ when he cleans the lamps You will make it into incense, 72 Galbanum has an offensive odor. The Torah includes it among the other spices to teach us to include even Jewish sinners among the rest of Jewry at our assemblies of fasting and prayers.—Rashi 73 The Hebrew word, memulach is rendered by Onkelos as mixed, to indicate that the spices should be well mixed together.—Rashi 74 This incense was offered each day upon the Innermost Altar which is inside the Tent of Meeting.—Rashi
35 / úåðáø÷ SHACHARIS íBé ìëì äðîÈÆÀÈ :äpøéè÷éÇÀÄÆÍÈ one maneh for each day— he will burn it. úéøçMa ñøtÀÇÀÇÂÄ úøpä-úà ïøäà úGräáeÀÇÂÇÂÊÆÇÅÊ half in the morning And when Aaron lights the lamps íéaørä ïéa ñøôeÀÇÅÈÇÀÈÍÄ íéaørä ïéaÅÈÇÀÇÍÄ and half in the afternoon. in the afternoon, íéøúé íéðî äLìLeÀÈÈÄÀÅÄ äpøéè÷éÇÀÄÆÍÈ From the three remaining manim he will burn it; ìBãb ïäk ñéðëî íänLÆÅÆÇÀÄÊÅÈ äåäé éðôì ãéîz úøè÷ÀÍÊÆÈÄÄÀÅÀÊÈ the Kohein Gadol brought a constant incense-offering before Adonoy åéðôç àGîÀÈÀÈ :íëéúøãìÀÊÊÅÆ two handfuls [into the Holy of Holies] throughout your generations. íéøetkä íBéaÀÇÄÄ Maseches Krisos 6a; Jerusalem Talmud, on Yom Kippur; Maseches Yoma 4:5 ïøéæçîeÇÂÄÈ ïðaø eðzÈÇÈÈ [for which purpose] they were put back The Rabbis taught: úLzëîÇÀÆÍÆ ìÀ ãöék úøèwä íehtÄÇÀ‹ÍÊÆÅÇ into the mortar How was the incense compounded? íéøetkä íBé áøraÀÆÍÆÇÄÄ äðBîLe íéMLå úBàî ùGLÀÅÀÄÄÀÈ on the eve of Yom Kippur, Three hundred and sixty-eight äôé äôé ï÷çBLåÀÂÈÈÆÈÆ dá eéä íéðîÈÄÈÈ and ground [again] very thoroughly, manim 75 were comprised therein, äwcä ïî äwã àäzL éãkÀÅÆÀ‹ÅÇÈÄÇÇÈ äMîçå íéMLå úBàî ùGLÀÅÀÄÄÇÂÄÈ in order to make them very fine. three hundred and sixty-five dá eéä íéðnñ øNr ãçàåÀÇÇÈÈÇÈÄÈÍÈ ïéðîkÀÄÀÇ Eleven kinds of spices were used for it. corresponding to :ïä elàåÀÅÍÅ änçÇÈ ä úBîéÀÇ They were: the number of days in the solar year, 75 A maneh is a weight; plural, manim.
úéøç ù KORBANOS OFFERINGS / 36 àúìz ïéa÷å àúìz ïéàñÀÄÀÈÈÀÇÄÀÈÈ ïøtvÄÍÊÆ äå éøväÇÃÄÀÇ three s’in and three kabin, 1) balm, 2) onycha, ïéñéøô÷ ïéé Bì ïéà íàåÀÄÅÅÇÀÄÄ äðBáläå äðaìçäÇÆÀÀ‹ÈÀÇÀ‹È if he had no Cyprus wine, 3) galbanum, 4) frankincense, ÷ézr ïéøeç øîç àéáîÅÄÂÇÄÇÀÈÇÄ äðî íéráL íéráL ì÷LîÄÀÇÄÀÄÄÀÄÈÆ he could use strong white wine, by weight, seventy maneh of each; áwä òáø úéîBãñ çìîÆÍÇÀÄÍÊÇÇÈ äréö÷e øBîÀÄÈ a fourth of a kab of Sodom salt, 5) myrrh, 6) cassia, àeäL-ìk ïLr äìrîÇÂÆÈÈÈÆ íkøëå cøð úìaLÄÍÊÆÅÀÀÀÇÀÊ and a minute quantity of maaleh ashan. 77 7) spikenard and 8) saffron, øîBà éìáaä ïúð éaøÇÄÈÈÇÇÀÄÅ ì÷LîÄÀÇ in weight Rabbi Nosson of Babylonia says, ïcøiä útk óàÇÄÇÇÇÀÅ äðî øNr äML øNr äMLÄÈÈÈÄÈÈÈÈÆ sixteen maneh of each; “Jordan amber was added øNr íéðL èLwäÇÀÀÀÅÈÈ àeäL-ìkÈÆ 9) twelve maneh of costus, of a minute quantity, äLìL äôel÷åÀÄÈÀÈ Lác da ïúð íàåÀÄÈÇÈÀÇ 10) three of aromatic bark, and if one added honey, 78 ärLz ïBîp÷åÀÄÈÄÀÈ dìñtÀÈÈ and 11) nine of cinnamon. it (the incense) became unfit; [Also used in the incense compound were:] äéðnñ-ìkî úçà øqç íàåÀÄÄÇÇÇÄÈÇÈÆÍÈ ïéa÷ ärLz äðéLøk úéøaÊÄÇÀÄÈÄÀÈÇÄ and if one omitted 79 any of its spices Nine kabin 76 of Carshina lye, :äúéî áiçÇÈÄÈ ïéñéøô÷ ïééÅÇÀÄÄ he was liable to the death penalty.” 80 Cyprus wine [measuring] 76 A kab is a sixth of a se’ah. 77 This herb causes the smoke of the burning incense to ascend in a straight line. 78 Included are various sweeteners such as dates and other fruits. 79 The same is true if one were to add to the prescribed number of eleven spices.—Etz Yosef 80 The death penalty was given only if the Kohein Gadol actually entered the Holy of Holies
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שדחה רודס שדחה רודס שדחה רודס שדחה רודס םהרבא תדוצמ םהרבא תדוצמ םהרבא תדוצמ םהרבא תדוצמ םהרבא תדוצמ g g g g THE THE THE THE METSUDAHTSUDAH H ME ETSUD SIDDURDURDURDUR SID SID SID A NEW PHRASE-BY-PHRASE TRANSLATION WITH ANTHOLOGY OF CLASSIC COMMENTARIES זנכשא ASHKENAZ BY RABBI AVROHOM DAVIS WEEKDAY לוחל