Metsudah Interlinear Weekday Siddur (Ashkenaz)

87 / øéùé æà SHACHARIS :úLìt éáLéÀ ‹ ÅÀÈÍÆ Lãwa øcàðÆÀÈÇÍÊÆ the inhabitants of Philistia. 125 [You are] adorned in holiness, íBãà éôelà eìäáð æàÈÄÀÂÇÅÁ :àìô äNr úHäú àøBðÈÀÄÍÊÅÆÍÆ Then the chieftains of Edom panicked, awesome in praise, performing wonders. 124 áàBî éìéàÅÅÈ Eðéîé úéèðÈÄÍÈÀÄÀ‹ You stretched out Your right hand, the mighty men of Moab :õøà BîrìázÄÀÈÅÍÈÍÆ ãrø BîæçàéÊÂÅÍÈÍÇ the earth swallowed them. were seized with trembling, Ecñçá úéçðÈÄÍÈÀÇÀÀ‹ :ïrðë éáLé ìk eâîðÈÍÊÊÀ ‹ ÅÀÈÍÇ You led in Your kindliness, all the inhabitants of Canaan melted away. 126 zìàb eæ-írÇÈÈÍÀÈ ãçôå äúîéà íäéìr ìtzÄÊÂÅÆÅÈÍÈÈÇÍÇ the people whom You redeemed; Terror and dread fall upon them; Efrá zìäðÅÇÍÀÈÀÈÀ‹ ErBøæ ìãâaÄÀÊÀ You guided them with Your might :ELã÷ äåð-ìàÆÀÅÈÀÆÍ at the greatness of Your arm to Your holy dwelling place. ïáàk eîcéÄÀ‹ÈÈÍÆ ïeæbøé íénr eòîLÈÀ‹ÇÄÄÀÈ they were still as stone; The peoples heard and trembled, äåäé Enr øáré-ãrÇÇÂÊÇÀ‹ÀÊÈ æçà ìéçÄÈÇ until Your people cross over, Adonoy, pangs of fear gripped 124 God is “awesome in praise” for we fear that all our praise will prove inadequate. In truth, it is impossible to praise God fully, and David therefore said (Psalms 65:2) “For You, silence is praise.”—Rashi 125 The Philistines had killed the Ephraimites thirty years earlier when they left Egypt by force. The Philistines were thus gripped with terror when they heard that Israel had escaped from Egypt.—Rashi 126 Nations on all sides panicked: The Philistines to the west, the Edomites to the south, the Moabites to the east and the Canaanites to the north. The Philistines feared revenge. The Edomites panicked because they feared that Israel would now seek revenge for what Esau (Edom) had done to Jacob. The Moabites, the descendants of Lot, feared they would be punished because of the dispute between Lot and Abraham ( Genesis 13:7). Canaan “melted away” because they realized that Israel was destined to take their land, and their astrologers told them that there was no way out.—Rabbeinu Bachya

úéøç ù AZ YASHIR / 88 íà÷ dúeëìî äåäéÀÊÈÇÀÅÈÅ øáré-ãrÇÇÂÊ Adonoy! His sovereignty is established until [they] cross over, 127 :àiîÇÈ ìr éîÅÈÀ‹ ìrìe íìrìÀÈÇÀÈÀ‹ :úéð÷ eæ-írÇÈÄÍÈ forever and to all eternity. 131 the people You have acquired. Baëøa äòøt ñeñ àá ékÄÈÇÀÊÀÄÀ Bîrhúå BîàázÀÄÅÍÀÄÈÅÍ When Pharaoh’s horses, with his chariots, You will bring them and plant them 128 íia åéLøôáeÀÈÈÈÇÈ Eúìçð øäaÀÇÇÂÈÀ‹ and his horsemen, went into the sea, on the mountain of Your inheritance, íäìr äåäé áLiåÇÈÍÆÀÊÈÂÅÆ EzáLì ïBëîÈÀÄÀÀ‹ Adonoy turned back on them the place for Your habitation íiä éî-úàÆÅÇÈ äåäé zìrtÈÇÍÀÈÀÊÈ the waters of the sea; which You, Adonoy, have made; ìàøNé éðáeÀÅÄÀÈÅ LãwîÄÀ‹È and the Children of Israel the Sanctuary, :íiä CBúa äLaiá eëìäÈÀ‹ÇÇÈÈÀÇÈÍ :Eéãé eððBk éðãàÂÊÈÀ‹ÈÆÍ walked on dry land in the midst of the sea. 132 myMaster,[which]Yourhandsestablished. 129 äëeìnä äåäéì ékÄÇÊÈÇÀ‹È :ãrå íìòì CGîé äåäéÀÊÈÄÀÀÊÈÈÆ For the kingship is Adonoy’s Adonoy will reign forever and ever. :íéBba ìLîeÅÇÄ :ãrå íìòì CGîé äåäéÀÊÈÄÀÀÊÈÈÆ and He rules over nations. 133 Adonoy will reign forever and ever. 130 127 The two crossings are the respective crossings of the Arnon and the Jordan rivers before entering the Promised Land.—Onkelos 128 Moses here prophesied that he would not be entering the Promised Land, and he therefore prayed that God should bring the Jews into His inheritance.—Rashi 129 God’s “habitat” on earth, the Holy Temple, is a parallel of the Holy Temple on high.—Rashi 130 This verse is not repeated in Exodus. But it is repeated in prayer to signify the end of the Ode, just as the last verse of Psalms 150 is repeated in the prayer whereas it is not repeated in the Book of Psalms.—Avudraham 131 This verse is a paraphrase of the previous verse as found in Targum Onkelos. 132 Exodus 14:30–15:19. 133 Psalms 22:29. The word “king” signifies one whose leadership is accepted freely by all his subjects. Therefore, in reference to Israel who willingly accept the Kingship of God, it says, “For the kingship is Adonoy’s.” A “ruler,” however, is one who forcibly rules people, without their

89 / çáúùé SHACHARIS eðkìî ãrì EîLÄÀÈÇÇÀÅÍ çazLéÄÀÇÇ ïBiö øäa íérLBî eìråÀÈÄÄÀÇÄ . Praised be Your Name forever, 136 our King, And deliverers will go up to Mount Zion LBãwäå ìBãbä Cìnä ìàäÈÅÇÆÍÆÇÈÀÇÈ åNr øä-úà ètLìÄÀÊÆÇÅÈ Almighty, the great and holy King to judge Mount Esau, õøàáe íéîMaÇÈÇÍÄÈÈÍÆ :äëeìnä äåäéì äúéäåÀÈÀ‹ÈÇÊÈÇÀ‹È in heaven 137 and on earth. and the kingdom will be Adonoy’s. 134 ì äåäé äéäåÀÈÈÀÊÈÀ CìîÆÍÆ äàð Eì ékÄÀÈÆ And Adonoy will be King For to You it is fitting [to offer] õøàä-ìk-ìrÇÈÈÈÍÆ eðéäGà äåäéÀÊÈÁÅÍ over the whole earth; Adonoy, our God, àeää íBiaÇÇ eðéúBáà éäGàåÅÅÂÅÍ on that day and God of our fathers, :ãçà BîLe ãçà äåäé äéäéÄÀÆÀÊÈÆÈÀÆÈ äøîæå ìlä äçáLe øéLÄÀÈÈÇÅÀÄÀÈ Adonoy will be One and His Name One. 135 song and praise, glorification and hymns, äìLîîe æòÊÆÀÈÈ çáúùé [to proclaim your] strength and dominion, Yishtabach äøeáâe älãb çöðÆÍÇÀËÈÀÈ RabbeinuAlfasi(Maseches Berachos victory, grandeur, and might, 32) refers to Baruch She’amar as the úøàôúå äläzÀÄÈÀÄÀÆÍÆ opening blessing of the Pesukei De- zimrah, and Yishtabach as the conclud- praise and glory, ing blessing. úeëìîe äMã÷ÀËÈÇÀ There is a custom to stand while reciting holiness and sovereignty, çazLé.ÄÀÇÇ consent. Regarding the nations who do not willingly submit to Adonoy’s Kingship, the Psalmist says, “And He rules over nations.”—Vilna Gaon 134 Ovadyah 1:21. 135 Zecharyah 14:9. In the future, God will be recognized by all the nations of the world who will accept Him willingly as their King. 136 Your praise is unlimited in terms of time; You will be praised forever.—Ya’avetz 137 Your praise is unlimited in terms of place; You will be praised in heaven as well as on earth.—Ya’avetz

úéøç ù YISHTABACH / 90 The following psalm #130 is added úBàãBäå úBëøaÀÈÀÈ during the TEN DAYS OF PENITENCE, and is 138 said responsively: blessings and thanksgivings, :íìBò ãrå äzrîÅÇÈÀÇÈ In this psalm, the Jewish soul sings from now, forever. of the Jewish spirit ascending from the äåäé äzà CeøaÈÇÈÀÊÈ . depths of the deepest misery of all, the burden of sin and guilt. Blessed are You, Adonoy, ìàÅ úBìrnä øéLÄÇÇ Almighty, A Song of Ascents. úBçaLza ìBãb CìîÆÍÆÈÇÄÀÈ íéwîrnîÄÇÂÇÄ King [Who is] great in [our] praise Out of the depths ìàÅ :äåäé Eéúàø÷ÀÈÄÍÀÊÈ Almighty, I have called to You, Adonoy. úBàãBääÇÈ éìB÷á ärîL éðãàÂÊÈÄÀÈÀÄ of [to Whom we offer our] thanksgiving, My Master, hear my voice; ïBãà úBáM÷ Eéðæà äðééäzÄÀÆÍÈÈÀÆÍÇË let Your ears be attentive Master of [Whom we praise úBàìôpäÇÄÀÈ :éðeðçz ìB÷ìÀÇÂÈ 139 to the voice of my supplications. for His] wonders, dé-øîLz úBðår-íàÄÂÊÄÀÈÈ äøîæ éøéLa øçBaäÇÅÀÄÅÄÀÈ the Selector of song-hymns, If You, God, should take account of iniquities, :ãîré éî éðãàÂÊÈÄÇÂÊ CìîÆÍÆ my Master, who could survive? King, äçéìqä Enr-ékÄÄÀ‹ÇÀ‹ÄÈ ìàÅ For with You is forgiveness, Almighty, :àøez ïrîÇÍÇÄÈÅ ìÀ :íéîÄ ìBòä éçÅÈÈ in order that You be feared. Life of [all] the worlds. 138 Fifteen words of praise and adoration are enumerated. Hebrew is remarkably rich in the vocabulary of adoration and worship. As Latin is the language of war and Greek of oratory, so is Hebrew the language of prayer.—Midrash 139 These lines were translated according to the explanation of the Tzelosa d’Avrohom.

91 / ùéã÷ éöç SHACHARIS Cong. ( ïîàÈÅ ) àaø dîL Lc÷úéåÀÄÀÇÇÀÅÇÈ ìcbúéÄÀÇÇ éLôð äúe÷ äåäé éúée÷ÄÄÍÄÀÊÈÄÀ‹ÈÇÀÄ Exalted and sanctified be His great Name I hope for Adonoy, my soul hopes; àøá-éc àîÈÄÀÈ ìraÀÈÀ‹ :ézìçBä BøáãìåÀÄÀÈÈÍÀÄ in the world which He created and for His word, I wait. éðãàì éLôðÇÀÄÇÊÈ dúeòøëÄÀÅ My soul [waits] for my Master according to His will; íéøîMîÄ Ê À‹Ä dúeëìî CéìîéåÀÇÀÄÇÀÅ more than the watchman [waits] and may He rule His kingdom ø÷aìÇÍÊÆ ïBëéîBéáe ïBëéiçaÀÇÅÀÅ for the morning, íéøîL Ê À‹Ä in your lifetime and in your days, [more than] the watchman [waits] éiçáeÀÇÅ :ø÷aìÇÍÊÆ and in the lifetime for the morning. ìàøNé úéa-ìëãÀÈÅÄÀÈÅ äåäé-ìà ìàøNé ìçéÇÅÄÀÈÅÆÀÊÈ of the entire House of Israel, Wait, Israel, upon Adonoy, áéø÷ ïîæáe àìâraÇÂÈÈÄÀÇÈÄ ãñçä äåäé-ír-ékÄÄÀÊÈÇÆÍÆ for with Adonoy there is loving-kindness, speedily and in the near future, :úeãô Bnr äaøäåÀÇÀÅÄÀ : ïîàÈÅ eøîàåÀÄÀ and with Him there is much redemption. and say, Amein. ìàøNé-úà äcôé àeäåÀÄÀÆÆÄÀÈÅ Cøáî àaø dîL àäéÀÅÀÅÇÈÀÈÇ And He will redeem Israel May His great Name be blessed :åéúBðår ìkîÄÊÂÊÈ àiîÇÈ ìr éîÅÈÀ‹ ìrìe íìrìÀÈÇÀÈÀ‹ from all its iniquities. forever and for all eternity. Half-Kaddish is recited by the Chazzan çazLéå CøaúéÄÀÈÇÀÄÀÇÇ Here, as elsewhere in the Liturgy, Blessed and praised, àOðúéå íîBøúéå øàtúéåÀÄÀÈÇÀÄÀÇÀÄÀÇÅ the Half-Kaddish marks the end of a dis- tinct section of the prayers, in this case, glorified, and exalted and uplifted, the Pesukei Dezimrah. It is called the Half-Kaddish, the fi- ìläúéå älrúéå øcäúéåÀÄÀÇÈÀÄÀÇÆÀÄÀÇÈ nal three verses of the complete Kad- honored and elevated and extolled dish having been omitted.

úéøç ù BARECHU / 92 äáäàa ìàøNé Bnra øçBaä, LBã÷ä ìàä, andÇÅÀÇÄÀÈÅÀÇÂÈ Ç È È Å àeä CéøaÀÄ àLã÷ã dîLÀÅÀËÀÈ älôz rîBL.ÅÍÇÀÄÈ For more details, see Metsudah be the Name of the Holy One, blessed is He; Kitzur Shulchan Aruch, Vol. I, pp. -ìk-ïî àlrì*ÀÅÍÈÄÈ 172–176. above all The Chazzan says: *During the Ten Days of Penitence say: :Cøáîä äåäé úàÆÀÊÈÇÀ‹ÊÈ eëøaÈÀ‹ -ìkî àlrì àlrìÀÅÍÈÀÅÍÈÄÈ far above all Bless Adonoy, Who is blessed. àúøéLå àúëøaÄÀÈÈÀÄÈÈ The Congregation responds: the blessings and hymns, Cøáîä äåäéÀÊÈÇÀ‹ÊÈ CeøaÈ àúîçðå àúçaLzËÀÀ‹ÈÈÀÆÁÈÈ Blessed is Adonoy, Who is blessed praises and consolations :ãrå íìBòìÀÈÈÆ : ïîàÈÅ eøîàå àîÈÀÄÀ ìra ïøéîàcÇÂÄÈÀÈÀ‹ forever and ever. which we utter in the world, and say, Amein. It has become a universally ac- The Chazzan repeats: cepted custom to recite Barechu before Cøáîä äåäéÀÊÈÇÀ‹ÊÈ CeøaÈ proceeding to the blessings of Shema. Blessed is Adonoy, Who is blessed Barechu, like Kaddish and Kedushah, cannot be recited unless a quorum—a :ãrå íìBòìÀÈÈÆ minyan of ten adult males—is present. Barechu is also said by one who is called forever and ever. upon to read from the Torah. The two blessings øBà øöBé “FormerÅ The practice of saying Barechu is of light” and äaø äáäà “[With] un-ÇÂÈÇÈ mentioned numerous times in the Tal- bounded love,” are referred to as the mud. It is even cited in the Mishna blessings preceding Shema (Maseches (Maseches Berachos 49b) in the names Berachos 11a). According to Rambam of Rabbi Akiva and Rabbi Yishmael. they were formulated by Ezra and his After eëøa you may not interrupt yourÈÀ Court (Laws of Shema 1:7). prayers until after Shemoneh Esrei. Until äåäé äzàÇÈÀÊÈ CeøaÈ Shemoneh Esrei, however, you may an- È Å swer: àaø dîL àäé ïîà, and ïîà afterÈÅÀÅÀÅÇÈ Blessed are You, Adonoy àîÈ ìra ïøéîàc in Kaddish; eëøa; LBã÷ andÇÂÄÈÀÈÀ‹ È À ‹ È ãBák Ceøa of Kedusha; and the threeÈÀ íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ words Cì eðçðà íéãBî. You may also answerÄÂÇÍÀÈ our God, King of the Universe, ïîà after the Berachos of úBøBànä øöBé,ÈÅ Ç À Å

93 / òîù úàéø÷ éðôì úåëøá SHACHARIS ãéîz íBé-ìëa LcçîÀÇÅÀÈÈÄ øBà øöBéÅ 1 renews every day, continually, 5 Former of light, :úéLàøá äNrîÇÂÅÀÅÄ CLç àøBáeÅÍÆ the work of creation. Creator of darkness, äåäé EéNrî eaø-äîÈÇÇÂÆÍÀÊÈ íBìL äNòÊÆÈ 2 How many are Your works, Adonoy; Maker of peace, úéNr äîëça ílkËÈÀÈÀÈÈÄÍÈ :ìkä-úà àøBáeÅÆÇÊ 3 You made them all with wisdom, and Creator of all things. :Eðéð÷ õøàä äàìîÈÀ‹ÈÈÈÍÆÄÀÈÆ Í õøàìÈÈÍÆ øéànäÇÅÄ the earth is full of Your possessions. 6 He illuminates the earth æàî Bcáì íîBøîä CìnäÇÆÍÆÇÀ‹ÈÀÇÅÈ äéìr íéøcìåÀÇÈÄÈÆÍÈ The King, Who alone is exalted from then, 7 [and provides light] for those who dwell on it øàôîäå çaLîäÇÀ‹ËÈÀÇÀ‹ÊÈ íéîçøaÀÇÂÄ Who is praised and glorified with compassion; 4 àOðúnäåÀÇÄÀÇÅ BáeèáeÀ and uplifted, and in His goodness 1 Forming, øöÉåé, is the act of refining or modifying an original substance, whereas, creating,Å àøÉåa, refers to creating the original substance from nothing. For example, when one shapes aÅ wooden table, to make it round, he “forms” the wood, the original substance which was “created.” Similarly, God “forms the light” which is His act of modifying or limiting the darkness He created.—Siddur HaGra 2 Making, äNÉåò, is the act of completion, such as when one completes a table by painting it.Æ Similarly, God’s finishing touch of creation is “making peace,” the vessel that holds it all together, as stated in the Mishna, “God found no vessel to contain blessing other than peace.” íÉåìMä àìà äëøa ÷éæçî éìk ä'á÷ä àöî àG—Siddur HaGraÈÈÀÄÇÂÄÀÈÈÆÈÇÈ 3 The verse in Isaiah (45:7) on which this blessing is based concludes with the words, “and creates evil.” In His original creation, God created the potential for evil, which He constantly limits and controls as the Former and Maker.—Siddur HaGra 4 God causes light to appear in stages, gradually. This is an act of great compassion for if He made it appear all at once, we would be overwhelmed and blinded by its brightness.— Avudraham 5 God is not a far-off observer of a mechanism which He created and ignores, but a Living Ruler, Who guides the universe and continually maintains it. 6 Lit., Your acquisitions: See Genesis 14:22. 7 I.e., before Creation, See p. 9: God was King before all creatures were created.

úéøç ù BERACHOS PRECEDING SHEMA / 94 änÈ çÇ éøäÈÃÅ æ :íìBò úBîéîÄÈ the rays of the sun. from the beginning of time. 8 øöÈÇ é áB è íìBò éäGàÁÅÈ [The] Good [One] created [everything] Eternal God, BîLÀ ìÄ ãBá kÈ íéaøä EéîçøaÀÇÂÆÍÈÇÄ for the glory of His Name: 9 in Your abundant mercy, ïúÇ ðÈ úBøBà îÀ eðéìr íçøÇÅÈÅÍ the luminaries He set have compassion on us, :Bf rË úBáéáÄ ñÀ eðfr ïBãàÂËÅÍ around His strength (His throne). Master, Who is our strength, íéLBãÄ ÷À åéàáÈÈ öÀ úBp tÄ eðabNî øeöÄÀÇÅÍ The chiefs of His hosts are holy beings, 10 Rock, Who is our stronghold écÇ LÇ éîîBÀ‹Å ø eðrLé ïâîÈÅÄÀÅÍ the exalters of Shadai 11 Shield, of our deliverance, íéøtñî ãéîÄÀÇÀ‹Ä zÈ :eðãra ábNîÄÀÈÇÂÅÍ continually recount [Be] a stronghold for us. :BúMã÷eÀËÈ ìà ãBákÀÅ Ceø aÈ ì àÅ the glory of the Almighty 12 and His holiness. The blessed Almighty, eðéäGà äåäé CøaúzÄÀÈÇÀÊÈÁÅÍ ärÈ cÅ ìBã bÀ Be Blessed, Adonoy, our God, great in knowledge, Eéãé äNrî çáL ìrÇÆÍÇÇÂÅÈÆÍ ìrôÈÇ e ïéëÄ äÅ for the excellent works of Your hands, prepared and made 8 I.e., after Creation. Ever since Creation, God has been praised and glorified by His creatures. 9 See Isaiah 43:7: “All that is called by My Name, I have created for My glory.”—Avudraham 10 “Holy beings” are angels. In Hebrew, the word for angels means messenger, and includes all the instruments of Divine purpose, whether in human form, or in the forces of nature.—Kuzari 11 A name of God (Genesis 17:1; 35:11; 43:14, etc.) which refers to His setting boundaries and limits throughout creation. 12 The Heavenly throne is thus conceived of as surrounded by angels and all the adoring heavenly bodies.—See Isaiah 6:12

95 / òîù úàéø÷ éðôì úåëøá SHACHARIS íéiç íéäGà éøácÄÀÅÁÄÇÄ øBà éøBàî ìråÀÇÀÍÅ the words of the living God, and for the light-giving luminaries :íìBò CìîeÆÍÆÈ úéNòLÆÈÄÍÈ King of the Universe. which You formed; íéáeäà íìkËÈÂÄ :äìq EeøàôéÀÈÂÍÆÍÈ All of them are beloved, 16 they will glorify You forever. 13 íéøeøa ílkËÈÀÄ eðøeöÅÍ CøaúzÄÀÈÇ all of them are pure, Be blessed, our Former, 14 íéøBab ílkËÈÄÄ eðìàBâåÀÂÅÍ eðkìîÇÀÅÍ all of them are mighty; our King, and our Redeemer, íéNò ílëåÀËÈÊÄ íéLBã÷ àøBaÅÀÄ and all of them perform Creator of holy beings. 15 äàøéáe äîéàaÀÅÈÀÄÀÈ eðkìî ãrì EîL çazLéÄÀÇÇÄÀÈÇÇÀÅÍ with awe and reverence Praised be Your Name forever, our King, :íðB÷ ïBöøÀÈ íéúÄ øLî øöBéÅÀÈÀ‹ the will of their Possessor. Who forms ministering angels; íäét úà íéçúBt ílëåÀËÈÀ‹ÄÆÄÆ . åéúÈ øLî øLàåÇÂÆÀÈÀ‹ And they all open their mouths and Whose ministering angels äøäèáe äMã÷aÄÀËÈÀÈÃÈ íìBò íeøa íéãîBò ílkËÈÀ‹ÄÀÈ in holiness and purity, all stand at the height of the Universe, äøîæáe äøéLaÀÄÈÀÄÀÈ ìB÷a ãçé äàøéa íéréîLîeÇÀÄÄÀÄÀÈÇÍÇÀ with song and music, and proclaim with reverence, in unison aloud 13 Those of His creatures capable of praising Him do so. The rest are evidence of His astonish- ing wisdom and arouse the others to praise Him. 14 Some render eðøeö “our Rock.” The Gaon of Vilna, however, maintains that it refers to GodÅ as our Creator, thus describing Him in the tri-epochal aspect of His Unity: past, present, and future. He was our Creator, He is our King, and He will be our Redeemer. 15 These are the Jewish People, who are sanctified in body and soul. The word Creator implies a creation of real substance—the Jewish People rather than angels.—Vilna Gaon 16 Beloved—there is no envy, jealousy or rivalry among them. Pure—they have no selfish or ulterior motives; they serve God with all their being.—Siddur HaGra

úéøç ù BERACHOS PRECEDING SHEMA / 96 äæì äæ úeLø íéðúBðåÀÀ‹ÄÀÆÈÆ íéøàôîe íéçaLîe íéëÄÀÇÀ‹ÄÀÈÂÄ øáîeÀÈÀ‹ and give leave to one another 19 and they bless, and praise, and glorify, íøöBéì Léc÷äìÀÇÀÄÀÀ‹È íéLéc÷îe íéöéørîeÇÂÄÄÇÀÄÄ to sanctify their Former and revere, and sanctify, çeø úçðaÀÇÍÇÍÇ :íéëéìîîeÇÀÄÄ in a spirit of serenity and proclaim the sovereignty of— äîérðáe äøeøá äôNaÀÈÈÀÈÄÀÄÈ íL úàÆÅ with clear speech and pleasantness, 20 Cìnä ìàäÈÅÇÆÍÆ íéðBò ãçàk ílk äMã÷ÀËÈËÈÀÆÈÄ the Name of the Almighty, the King, all exclaim Kedushah in unison, àøBpäå øBabä ìBãbäÇÈÇÄÀÇÈ :äàøéa íéøîBàåÀÀ‹ÄÀÄÀÈ the Great, the Mighty, the awesome One; and reverently exclaim: :àeä LBã÷È 17 is He. holy LBã÷ LBã÷ LBã÷ÈÈÈ íäéìr íéìa÷î ílëåÀËÈÀÇÀ‹ÄÂÅÆ . “Holy, holy, holy úBàáö äåäéÀÊÈÀÈ And they all take upon themselves íéîL úeëìî ìòÊÇÀÈÇÍÄ :BãBák õøàä-ìë àGîÀÈÈÈÍÆÀ is Adonoy of Hosts, the yoke 18 of Divine sovereignty äfî äæÆÄÆ the fullness of all the earth is His glory.” 21 one from the other, 17 Despite the attributes we use to describe Him, He remains holy—beyond our conception. 18 The yoke of Divine Sovereignty is borne willingly and joyfully by each creature as an emblem of his free service to God.—S.R. Hirsch 19 They take care not to precede one another in their praise of God. On the contrary, each says to the other, “You begin, because you are greater and more worthy than I.”—Avos of R’ Nosson 20 The clear speech of the angels is the holy tongue (pure Hebrew).—Ya’avetz 21 Isaiah 6:3. Targum Yonoson paraphrases this verse: “Holy [is God] in the highest heights of heaven, the abode of His Divine Presence; holy upon earth, the work of His almighty power; holy [is He] forever and for all eternity.” The Talmud, (Maseches Chulin 91b) refers to this verse as the “Sanctification of the Angels.” According to Avudraham and Ya’avetz, this Kedushah has been inserted here to refute those who maintain that God relinquished His control over the heavenly bodies, and they are now able to function independently. We are therefore told that all the heavenly hosts proclaim God’s sanctification and dominion over all the universe.

97 / òîù úàéø÷ éðôì úåëøá SHACHARIS ìà CìîÆÍÆÅ ìÀ Lãwä úBiçåÀÇÇÍÊÆ íépôBàäåÀÈÇÄ . to the King, the Almighty, And the Ofanim 22 and the holy Chayos, íi÷å éçÇÀÇÈ íéàOðúî ìBãb LrøaÀÇÍÇÈÄÀÇÀ‹ Ä [Who is] living and enduring, with a mighty sound rise eøîàé úBøéîæÀÄÊÅÍ íéôøN únrìÀËÇÀÈÄ they utter hymns toward the Serafim. eòéîLé úBçaLúåÀÄÀÈÇÀÄÍ :íéøîBàå íéçaLî íúnrìÀËÈÈÀÇÀ‹ÄÀÀ‹Ä and make praises heard. Facing them, they offer praise and say, Bcáì àeä ékÄÀÇ For He alone äåäé-ãBák CeøaÈÀÀÊÈ úBøeáb ìrBtÅÀ “Blessed is the glory of Adonoy is the Performer of mighty deeds, :BîB÷nîÄÀ‹ úBLãç äNòÊÆÂÈ 23 Maker of new things; from His place.” úBîçìî ìraÇÍÇÄÀÈ Ce øaÈ ìàìÀÅ Master of battles, To the Blessed Almighty, úB÷ãö røBæÅÍÇÀÈ eðzé úBîérðÀÄÄÅÍ Sower of acts of righteousness, 25 they 24 offer pleasant melodies; 22 Ofanim, Chayos haKodesh, and Serafim are various classes of Angels. Ofanim denotes animated wheels as conceived in association with the Heavenly throne. (Avudraham); Chayos are those angels who exist eternally (Ya’avetz; some angels exist only for short times for specific functions.) Serafim indicate “beings of fire.” 23 Ezekiel 3:12. According to the Kuzari, God’s glory is a euphemism for God Himself. Thus the verse means, “Blessed is Adonoy from His place,” conveying this concept: God is more blessed (i.e., greater) than His place; He is not confined to any place. Another view set forth in the Kuzari is that “God’s glory” includes the angels, His throne, His chariot, the firmament, and the spheres. These are called God’s glory, similar to a king’s retinue, which is his royal splendor. 24 The angels. 25 Rabbi Pinchosben Ya’ir wasgiven two measuresofbarleyfor safekeeping. The owner forgot about it for a number of years. Rabbi Pinchos ben Ya’ir planted the barley seed, and each year replanted the previous year’s harvest until it grew to be a substantial crop. After seven years, the owner returned to claim his two measures of barley and Rabbi Pinchos told him, “Come I will show you the great fortune you have accumulated.” God does the same with the good and righteous deeds of man. He sows each righteous deed, and when the person is ready to receive

úéøç ù BERACHOS PRECEDING SHEMA / 98 :Bcñç íìBòì ékÄÀÈÇÀ úBòeLé çéîöîÇÀÄÍÇÀ for His kindness is everlasting.” 27 Causer of deliverance to sprout forth; øéàz ïBiö ìr Lãç øBàÈÈÇÄÈÄ . úBàeôø àøBaÅÀ Shine a new light upon Zion, 28 Creator of cures. äøäî eðlë äkæðåÀÄÀÆËÈÍÀÅÈ úBläú àøBðÈÀÄ and may we all soon be privileged Awesome in praise, :BøBàìÀ úBàìôpä ïBãàÂÇÄÀÈ to [enjoy] its brightness. Master of wonders, äåäé äzà CeøaÈÇÈÀÊÈ Báeèa LcçîäÇÀ‹ÇÅÀ Blessed are You, Adonoy, He renews in His goodness, :úBøBànä øöBéÅÇÀ‹ ãéîz íBé-ìëaÀÈÈÄ Former of the luminaries. 29 26 each day, continuously, In the second of the blessings that :úéLàøá äNrîÇÂÅÀÅÄ precede Shema, we praise God for His the work of creation, goodness in giving us His Torah, and pray for His help in the study of Torah. øeîàkÈÈ None of our petitions for the material as it is said: “[Give thanks to Him] goods of life approaches the fervor of íéìãb íéøBà äNòìÀÊÅÄÀÊÄ this prayer for knowledge of the Torah and steadfastness in obeying it. Who makes the great luminaries,” his reward, God returns the original righteous investment plus all the accumulated divi- dends.—Midrash Rabba, Deuteronomy 3:6 26 Since the blessing began with the praise of God as the Former of light Who continually renews the creation, it concludes on the same note. 27 Psalms 136:7. 28 We pray that we will be worthy of enjoying the original light of creation, which God put aside for the righteous in the future world.—Ya’avetz 29 When reciting this blessing, bear in mind that even though the heavenly spheres appear immense to us and we attach much importance to them because of the vital functions they perform, in the eyes of their Creator they are no greater than worms. On the contrary, His wisdom and providence are more acutely recognized in an ant or bee because, in spite of their minuteness, they are endowed with a complex of faculties and organs.—Kuzari

99 / òîù úàéø÷ éðôì úåëøá SHACHARIS íçøîäÇÀ‹ÇÅ eðzáäàÂÇÀÈÍ äaø äáäàÇÂÈÇÈ Who acts with compassion [With] unbounded love You have loved us 30 eðéìr íçøÇÅÈÅÍ eðéäGà äåäéÀÊÈÁÅÍ have compassion on us Adonoy, our God; ïéáäì eðaìa ïúåÀÅÀÄÅÍÀÈÄ äøúéå äìBãâ äìîçÆÀÈÀÈÄÅÈ and put into our hearts to comprehend, [With] great and abundant pity 31 ìékNäìeÀÇÀÄ :eðéìr zìîçÈÇÍÀÈÈÅÍ and to be intellectually creative, You have pitied us. ãnÅ ììe ãBîÀ‹Ç ìì rîLìÄÀÍÊÇÄÀ eðkìî eðéáàÈÄÍÇÀÅÍ to listen, to learn, and to teach, Our Father, our King! íi÷ìe úBNrìå øîLìÄÀÊÀÇÂÀÇÅ eðéúBáà øeáraÇÂÂÅÍ to preserve, to practice, and to fulfill 32 for the sake of our forefathers EúøBz ãeîÈÆÍ ìú éøác-ìk-úàÆÈÄÀÅÇÀ Eá eçèaLÆÈÀ‹À all the words of instruction in Your Torah who trusted in You, :äáäàaÀÇÂÈ íéiç éwç íãnÀ‹ÅËÅÇÄ ìzåÇÀ‹Ç with love. and whom You taught statutes of life, EúøBúa eðéðér øàäåÀÈÅÅÅÍÀÈÆÍ :eðãnÀ‹ÅÍ ìúe eðpçz ïkÅÀÈÅÍÀÇ And enlighten our eyes in Your Torah, so too, be gracious to us and teach us. eðaì ÷aãåÀÇÅÄÅÍ ïîçøä áàä eðéáàÈÄÍÈÈÈÇÂÈ and cause our hearts to hold fast Our Father, merciful Father, 30 The Kuzari writes, “When reciting the blessing ‘Unbounded Love’ äaø äáäà, one shouldÇÂÈÇÈ bear in mind that God’s Divine influence is especially directed at the Jewish People who receive it as naturally as a mirror receives rays of light. He should also bear in mind that the Torah is the expression of God’s will and through it He establishes His dominion on earth as in heaven. Whenever an individual or a community attains a high degree of spiritual purity, they become worthy of receiving the Divine light to guide their destiny in a miraculous manner far removed from the ordinary course of events which affect the world. This special relationship with the Creator is called “love.” 31 God bestowed His great and abundant pity on us after we sinned in making the golden calf. He not only pardoned us, but gave us the Second Tablets and ordained the construction of the Tabernacle (Mishkan) for His Divine Presence to dwell among us.—Siach Yitzchok 32 We preserve the Torah by not forgetting its teachings; we practice the commandments and we fulfill them by making them permanent parts of our lives.—Siach Yitzchok

úéøç ù BERACHOS PRECEDING SHEMA / 100 ìà ékÄÅ EéúBöîaÀÄÀÆÍ Because, You are the Almighty, to Your commandments, äzà úBòeLé ìrBtÅÀÈÍÈ eðááì ãçéåÀÇÅÀÈÅÍ Who performs acts of deliverance, 36 and unify 33 our hearts zøçá eðáeÈÍÈÇÍÀÈ EîL-úà äàøéìe äáäàìÀÇÂÈÀÄÀÈÆÀÆÍ and You have chosen us 37 to love and fear Your Name; ïBLìå ír-ìkîÄÈÇÀÈ ãrå íìBòì LBáð àGåÀÅÀÈÈÆ 34 and may we never be put to shame, from among all peoples and tongues, àøBpäå ìBãbä ELã÷ íLá ékÄÀÅÈÀÀ ‹ Ç È È À Ç eðzáø÷åÀÅÇÀÈÍ . eðçèaÈÈÍÀ and You have brought us close for in Your holy, great, and awesome Name úîàa äìñ ìBãbä EîLìÀÄÀÇÈÆÍÈÆÁÆ we have trusted; to Your great Name, forever in truth; :EúreLéa äçîNðå äìéâðÈÄÍÈÀÄÀÀ‹ÈÄÈÆÍ Eì úBãBäìÀÀ may we exult and rejoice in Your deliverance. that we may give thanks 38 to You, One gathers the úöéö in his left hand. :äáäàa EãçéìeÀÇÆÀÀÇÂÈ íBìLì eðàéáäåÇÂÄÅÍÀÈ and proclaim Your Oneness, with love. And bring us to peace äåäé äzà CeøaÈÇÈÀÊÈ õøàä úBôðk òaøàîÅÇÀÇÇÀÈÈÍÆ Blessed are You, Adonoy, from the four corners of the earth :äáäàa ìàøNé Bnra øçBaäÇÅÀÇÄÀÈÅÀÇÂÈ :eðöøàì úeiîîB÷ eðëéìBúåÀÄÅÍÀ‹ÄÀÇÀÅÍ Who chooses His people Israel with love. and lead us upright 35 to our land. 33 Make us single-hearted and undivided in our love and reverence of Your Name. Keep us from distraction of personal thoughts and selfish motives.—Siach Yitzchok 34 When one has to receive a favor that is completely undeserved, he feels a sense of shame. We therefore pray to God, that our redemption will not be “handed out” to us without merit and cause us to be ashamed. We proclaim that since we “trusted in His Name” and accepted the bitterness of our exile our deliverance is not totally undeserved.—Siach Yitzchok 35 May we return from our exile with our heads held high, not in meekness.—Siach Yitzchok 36 Even if we do not deserve to be saved in our own merit, save us anyhow because You perform acts of deliverance. 37 At the moment God gave the Torah to the Jews at Sinai, we became His chosen people and were brought close to Him for eternity.—Siach Yitzchok 38 These final words complete the prayer begun earlier: “Bring us inpeace, and lead us upright to our land, so that we may give thanks to You, and proclaim Your Oneness, with love.—S.Y.

101 / òîù úàéø÷ SHACHARIS careful to pronounce each word distinctly. òîù úàéø÷ In many instances, the last letter of the first word and first letter of the second Recitation of Shema word are the same, and the words might be The recitation of Shema was part of read as one, which is not the proper way to fulfill the mitzvah of K’rias Shema. the daily worship in the Holy Temple, and our Sages ordained that it be re- The following three words should be said cited in the synagogue service, provid- when praying without a minyan: ing it a central place in the morning and :ïîàð Cìî ìàÅÆÍÆÆÁÈ evening prayers of each Jew. Its impor- tance may be judged from the fact that Almighty, faithful King the very first Mishnah in the Oral Torah ìàøNéÄÀÈÅ ò îLÀÇ opens with the question, “From what § § time may the evening Shema be read?” In reading Shema, bear in mind that äåäéÀÊÈ eðéäGàÁÅÍ Hear, Israel: you are performing a Scriptural com- § § mandment.Allthreeparagraphsshould ã : Adonoy is our God, be read with kavanah, concentrated in- çà | äåäéÀÊÈÆÈ tention, on what youare saying. Theen- Adonoy is One. 39 tire Shema should be recited in awe and reverence, as it proclaims the existence The following three lines and unity of God; the Jews’ complete are to be said silently: dedication to God and His command- íL CeøaÈÅ ments; the belief in Divine justice; the Blessed [is His] Name, remembrance of the Exodus and the se- Búeëìî ãBákÀÇÀ lection oftheJews asGod’s Chosen Peo- Whose glorious kingdom ple. These concepts are the pillars of the Jewish faith. :ãrå íìBòìÀÈÈÆ Whenever this sign (§) appears (e.g. is forever and ever. 40 EáÀ‹ áìÀÈ § -ìëa), it indicates that you should beÀÈ 39 Deuteronomy 6:4. It is customary to recite this verse aloud, the ear hearing what the lips utter. This helps one concentrate on the meaning of this important declaration. Interestingly, the last letter of the first word òîL and last letter of ãçà are written larger than the others. TheseÀÇ Æ È two letters form the word ãr “witness”—i.e., every Jew by saying Shema testifies to God’sÅ oneness.—Avudraham Customarily one closes his eyes when pronouncing this testimony in order to shut out all distractions, and to concentrate all of one’s thoughts on God’s oneness. The last word, ãçà,ÆÈ “One,” is to be said with special emphasis, drawing it out for the length of time needed to reflect that God, the Giver and Sustainer of life Whose Providence guides the destinies of all men, is the unique God of Israel, that He is alone in His world, ruling all four corners of the universe. 40 Jacob wished to reveal to his sons the ‘end of the days,’ whereupon the Shechinah departed

úéøç ù K’RIAS SHEMA / 102 :EááìÀÈÆÍ § -ìrÇ EéäGàÁÆÍ § äåäéÀÊÈ § úàÅ záäàåÀÈÇÀÈ shall be upon your heart. And you shall love Adonoy your God ízðpLåÀÄÇÀÈ EááìÀÈÀ‹ § -ìëaÀÈ And you shall teach them sharply 45 with all your heart 41 EéðáìÀÈÆÍ ELôð-ìëáeÀÈÇÀÀ ‹ to your children. and with all your soul 42 ía zøaãåÀÄÇÀÈÈ :Eãàî-ìëáeÀÈÀÊÆÍ And you shall discuss them and with all your possessions. 43 Eúéáa EzáLaÀÄÀÀ‹ÀÅÆÍ älàä íéøácä eéäåÀÈÇÀ‹ÈÄÈÅÍÆ when you sit in your house, And these words Cøcá EzëìáeÀÆÀÀ‹ÇÆÍÆ § íBiä Eeöî éëðàÈÊÄÀÇÀ‹Ç § øLàÂÆ and when you travel on the road, which I command you today, 44 from him. Said he, “Perhaps, Heaven forbid! there is one unfit among my children.” His sons exclaimed to him, “Hear Israel” etc., just as there is only One in your heart so is there only One in our heart. Ben Lakish explained that Jacob said, “Blessed [is His] Name” in response to his sons’ exclamation. The Sages wondered, “Shall we recite it aloud when our teacher Moses did not say it? Shall we not say it at all, when Jacob ordained it?” Thus, the Rabbis enacted that it be said quietly.—Maseches Pesachim 56a. When Moses went up to the heavens, he heard the angels praise God by saying, “Blessed [is His] Name, etc.” When he returned to earth, he taught it to the Jewish People. We say it in an undertone so as not to offend the angels. On Yom Kippur however, when we are considered like angels, we are permitted to say íL Ceøa aloud.—Midrash Rabba to DeuteronomyÈÅ 41 Our Sages (Sifrei to Deuteronomy 31) explain “With all your heart” to mean “With all your desires—including the evil inclination,” i.e., subject your earthly passions and ambitions to God’s Law and make them instruments for His service. 42 The Sages (ibid.) take these words to mean “With your whole life—even to the last drop of blood.” It was such an understanding that led Rabbi Akiva to say, when the executioner was tearing his flesh with iron hooks, “All my life, I have longed for this moment. I have loved God with all my heart and with all my might; and now at last, I can love Him with my whole life.” It was this concept that gave Jewish martyrs the courage to lay down their lives for their faith. 43 The Sages (ibid.) explain, “With whatever lot Providence has assigned to you,” i.e., despite whatever material sacrifice your loyalty to God and to Torah might entail. 44 The teachings of the Torah should be ever fresh in your minds, as though you received it today.—Ibid. 45 See to it that your children have a clear, and not a confused, stammering knowledge of the Torah.—Ibid.

103 / òîù úàéø÷ SHACHARIS íBiä íëúàÆÀÆÇ § äeöî éëðàÈÊÄÀÇÆ § øLàÂÆ :Eîe÷áe EaëLáeÀÈÀÀ‹ÀÆÍ which I command you this day, and when you lie down and when you rise. íëéäGàÁÅÆ § äåäéÀÊÈ § -úà äáäàìÀÇÂÈÆ § úBàì ízøL÷eÀÇÀÈÀ to love Adonoy your God, And you shall bind them for a sign BãárìeÀÈÀ Eãé-ìrÇÈÆÍ and serve Him upon your hand, íëááìÀÇÀÆ § -ìëaÀÈ úôèèì eéäåÀÈÀÊÈÊ with your entire hearts 47 and they shall be for totafos :íëLôð-ìëáeÀÈÇÀÀ ‹ Æ :EéðérÅÆÍ § ïéaÅ between your eyes. and with your entire souls, íëöøàÇÀÀ‹Æ § -øèî ézúðåÀÈÇÄÀÇ § ízáúëeÀÇÀÈ And you shall write them that I will give rain for your land BzraÀÄ Eúéa úBææî-ìrÇÀËÅÆÍ in its proper time, 48 upon the doorposts of your house :EéørLáeÄÀÈÆÍ äøBéÆ and upon your gateways. 46 the early (autumn) rain LB÷ìîeÇÀ äéäåÀÈÈ and the late (spring) rain; 49 And it will be, Eðâã zôñàåÀÈÇÀÈÀÈÆ Í § éúBöî-ìà eòîLz rîL-íàÄÈÍÊÇÄÀÀ‹ÆÄÀÇ and you will harvest your grain if you vigilantly obey My commandments 46 Deuteronomy 6:5–9. This paragraph contains 10 commandments: 1) accepting the “yoke” of heaven; 2) proclaiming the Unity of God; 3) loving God; 4) studying Torah (and you shall speak of them); 5) teaching your children; 6–7) reciting Shema in the evening and in the morning; 8–9) putting on the tefillin of the hand and head; 10) putting up mezuzos on the door-posts. 47 The service of the heart is prayer, as David said (Psalms 141:2) “May my prayers be accepta- ble to You as an incense [service].” 48 God will make it rain at night so as not to cause you discomfort.—Rashi 49 Reward and punishment are here connected with the rainfalls vital to the Land of Israel. The heavy rains which open the growing season in the fall and the showers which fall while the grain is ripening are of utmost importance.

úéøç ù K’RIAS SHEMA / 104 äøäîÀÅÈ § ízãáàåÇÂÇÀÆ :Eøäöéå ELøéúåÀÄÀ ‹ À Ä À È Æ Í and you will perish swiftly 51 and your wine and your oil. äáhä õøàä ìrîÅÇÈÈÍÆÇÊÈ § áNrÅÍÆ ézúðåÀÈÇÄ from the good land And I will put grass :íëì ïúð äåäéÀÈÊÊÅÈÆ § øLàÂÆ Ezîäáì EãNaÀÈÀ‹ÄÀÆÀÆÍ in your fields for your cattle, which Adonoy gives you. :zráNå zìëàåÀÈÇÀÈÀÈÈÍÀÈ älàÅÍÆ § éøác-úàÆÀÈÇ § ízîNåÀÇÀÆ and you will eat and be satisfied. Place these words of Mine 52 íëááì äzôéÄÀÆÀÇÀÆ -ït íëì eøîMäÄÈÀ‹ÈÆÆ íëLôð-ìrå íëááìÀÇÀÆÀÇÇÀÀ ‹ Æ § -ìrÇ Beware, lest your hearts be swayed 50 upon your hearts and upon your souls, ízøñåÀÇÀÆ úBàì íúàÊÈÀ ízøL÷eÀÇÀÆ § § and you turn astray, and bind them for a sign íéøçàÂÅÄ § íéäGàÁÄ § ízãáråÇÂÇÀÆ íëãé-ìrÇÆÀÆ and you worship alien gods upon your hands, :íäì íúéåçzLäåÀÄÀÇÂÄÆÈÆ úôèBèì eéäåÀÈÀÈÊ and bow to them. and they shall be for totafos íëa äåäéÀÊÈÈÆ § -óàÇ § äøçåÀÈÈ :íëéðérÅÅÆ § ïéaÅ And Adonoy’s fury will blaze among you, øöråÀÈÇ -úàÆ íéîMäÇÈÇÍÄ § between your eyes. 53 and He will close off the heavens íëéða-úàÆÀÅÆ § íúàÊÈ § ízãnÇÀÆ ìåÀÄ øèî äéäé-àGåÀÄÀÆÈÈ And you shall teach them to your sons, and there will be no rain ía øaãìÀÇÅÈ dìeáé-úàÆÀÈ § ïzú àG äîãàäåÀÈÂÈÈÄÅ to speak them 54 and the earth will not yield its produce; 50 One who is satisfied can easily be induced to forget the Source of his fullness.—Rashi 51 No extension will be given. The “generation of the flood” was granted a reprieve of 120 years (Genesis 6:3) because they did not have from whom to learn; but you do have from whom to learn.—Sifrei, cited by Rashi 52 Even in exile you must fulfill God’s commandments—Sifrei cited by Rashi 53 Between your eyes is not to be taken literally. The correct position of the phylactery of the head (shel rosh) is at the edge of the hair line directly above the place which is between the eyes. 54 From the moment your son knows how to talk, begin teaching him the Torah.—Rashi.

105 / òîù úàéø÷ SHACHARIS :øîàl äLî-ìàÆÆÅÊ § äåäéÀÈÊ § øîàiåÇÍÊÆ Eúéáa EzáLaÀÄÀÀ‹ÀÅÆÍ And Adonoy spoke to Moses saying: when you sit in your house, ìàøNéÄÀÈÅ § éða-ìàÆÀÅ § øacÇÅ Cøcá EzëìáeÀÆÀÀ‹ÇÆÍÆ Speak to the children of Israel, and when you travel on the road, íäìà zøîàåÀÈÇÀÈÂÅÆ :Eîe÷áe EaëLáeÀÈÀÀ‹ÀÆÍ and tell them 56 and when you lie down and when you rise. úöéö íäì eNråÀÈÈÆÄÄ ízáúëeÀÇÀÈ § § to make for themselves fringes And you shall write them íäéãâá éôðk-ìrÇÇÀÅÄÀÅÆ Eúéa úBæeæî-ìrÇÀÅÆÍ on the corners of their garments upon the doorposts of your house íúøãìÀÊÊÈ :EéørLáeÄÀÈÆÍ throughout their generations; and upon your gateways. úöéö-ìr eðúðåÀÈÀ‹ÇÄÄ íëéîé eaøéÄÀÀÅÆ ïrîÇÍÇ ìÀ and they will place with the fringes In order that your days be prolonged, óðkäÇÈÈ íëéðá éîéåÄÅÀÅÆ § § of each corner and the days of your children, :úìëz ìéútÀÄÀÅÍÆ äîãàä ìrÇÈÂÈÈ a thread of blue. upon the land úöéöì íëì äéäåÀÈÈÈÆÀÄÄ íëéúáàì äåäéÀÊÈÇÂÊÅÆ § òaLð øLàÂÆÄÀÇ And it will be to you for fringes, which Adonoy swore to your fathers BúàÊ § íúéàøeÀÄÆ íäì úúìÈÅÈÆ and you will look upon it to give them [for as long] ízøëæeÀÇÀÆ :õøàä-ìrÇÈÈÍÆ íéîMä éîékÄÅÇÈÇÍÄ § § and you will remember as the heavens are above the earth. 55 55 Deuteronomy 11:13-21. 56 Rabbi Yehuda bar Chaviva said that this third section was added to Shema because of six important things contained therein: 1. the commandment of fringes, 2. mention of the Exodus, 3. the call to assume the yoke of God’s commandments, 4. the warning against heretical concepts, 5. the warning against straying after sinful desires, and 6. the warning against idola- trous worship.—Maseches Berachos 12b

úéøç ù K’RIAS SHEMA / 106 :íëéäGàÁÅÆ äåäéÀÊÈ éðàÂÄ äåäéÀÊÈ úBöî-ìk-úà ÆÈÄÀ § § § I am Adonoy, your God, 59 all the commandments of Adonoy, 57 You must be careful to connect the íúàÊÈ íúéNråÇÂÄÆ last words of Shema, íëéäGà 'ä “Adonoy,ÁÅÆ § your God,” with the word úîà “is true”ÁÆ and you will perform them; without pause or interruption so that íëááì éøçà eøeúú àGåÀÈÍÇÂÅÀÇÀÆ these three words form one sentence, and you will not turn aside after your hearts 58 meaning “Adonoy, your God, is true” íëéðérÅÅÆ éøçàåÀÇÂÅ (Maseches Berachos 13a). § § úîàÁÆ and after your eyes is true. :íäéøçàÇÂÅÆ § íéðæ ízàÇÆÊÄ § -øLàÂÆ which cause you to go astray. The Chazzan repeats: :úîàÁÆ § íëéäGàÁÅÆ § äåäé . À Ê È eøkæz ïrîÇÍÇÄÀÀ‹ ìÀ Adonoy, your God, is true, In order that you will remember éúBöî-ìk-úàÆÈÄÀÈ íúéNråÇÂÄÆ The following prayer, which culmi- § nates with ìàøNé ìàâ “Who redeemedÈÇÄÀÈÅ and perform all My commandments; Israel,” constitutes the “Blessing after § :íëéäGàì íéLã÷ íúééäåÄÀÄÆÀÄÅÅÆ Shema” mentioned in the Talmud and you will be holy unto your God. (Maseches Berachos 11a). It is also men- tioned in Maseches Tamid (32b) as part § íëéäGàÁÅÆ § äåäéÀÊÈ éðàÂÄ of the morning service in the Temple. I am Adonoy, your God, áévéåÀÇÄ § íëúàÆÀÆ éúàöBä øLàÂÆÅÍÄ and firm, Who brought you out íi÷å ïBëðåÀÈÀÇÈ íéøöî õøàîÅÆÍÆÄÀÇÍÄ certain and enduring, of the land of Egypt ïîàðå øLéåÀÈÈÀÆÁÈ § íéäGàì íëì úBéäìÄÀÈÆÅÄ upright and faithful, to be your God: 57 Rabbi Meir says: “The blue thread of the fringes resembles the sea, the sea reflects the heavens, and heavens resemble the Throne of Glory” (Sifrei). The outward act of looking upon the tzitzis leads the Jew to inward spiritual conformity with the precepts of God. 58 The heart and the eyes of a person are the agents of sin—the eye sees, the heart desires, and thus the person sins.—Tanchuma cited by Rashi. 59 Numbers 15:37–41.

107 / òîù úàéø÷ øçà äëøá SHACHARIS øãå øãìÀÊÈÊ . áéáçå áeäàåÀÈÀÈÄ Throughout the generations beloved and cherished, íi÷ BîLe íi÷ àeäÇÈÀÇÈ íérðå ãîçðåÀÆÀÈÀÈÄ He endures and His Name endures, desired and pleasant, 60 ïBëð BàñëåÀÄÀÈ øécàå àøBðåÀÈÀÇÄ and His throne is confirmed; awesome and mighty, Búðeîàå BúeëìîeÇÀÆÁÈ ìa÷îe ïwúîeÀËÈÀËÈ and His sovereignty and His faithfulness correct 61 and acceptable, 62 :úîi÷ ãrìÈÇÇÈÍÆ äôéå áBèåÀÀÈÆ endure forever. good and beautiful íéîi÷å íééçÈÄÀÇÈÄ åéøáãeÀÈÈ :ãrå íìBòì eðéìr äfä øácäÇÈÈÇÆÈÅÍÀÈÈÆ His words are alive and enduring, is this 63 [affirmation] to us for all eternity. ãrì íéãîçðå íéðîàðÆÁÈÄÀÆÁÈÄÈÇ úîàÁÆ faithful and desirable forever It is true, eðkìî íìBò éäGàÁÅÈÇÀÅÍ One releases the úöéö. that the God of the Universe, is our King, íéîÄ ìBò éîÅÈ ìBòìeÀÀ‹ á÷ré øeöÇÂÊ and to all eternity; the Stronghold of Jacob eðéìrå eðéúBáà ìrÇÂÅÍÀÈÅÍ eðrLé ïâîÈÅÄÀÅÍ for our fathers and for us, 64 is the Shield of our deliverance. 60 The Jew declares his commitment to God, and states that His precepts are not forced upon him. On the contrary, they are beloved, cherished, delightful and pleasant to him.—Siach Yitzchok 61 The teachings of Torah are correct in their totality. They lack nothing and are eternally valid for all situations.—Siach Yitzchok 62 Even those precepts that are not easily understood and appear to contradict human nature, are accepted by us.—Siach Yitzchok 63 All that was affirmed above in Shema. 64 After having affirmed that all that was said in Shema is true, firm, certain, enduring, etc., we take an oath and testify that we accept the “yoke of heaven” upon ourselves as did our fathers before us and as will our children after us, forever and ever. Thus we say in the following prayer: “For our fathers, for us, for our children and for our descendants—Your word is good and lasting—a Law that will never be abrogated.”—Kuzari

úéøç ù BERACHA FOLLOWING SHEMA / 108 eðúreLé øeö eðøöBéÀ‹ÅÍÀÈÅÍ eðéúBøBc ìrå eðéða ìrÇÈÅÍÀÇÅÍ our Former, Rock of our deliverance; for our children and for our generations, eðìévîe eðãBtÅÍÇÄÅÍ úBøBc-ìk ìråÀÇÈ our Liberator and our Saver and for all generations EîL íìBòîÅÈÀÆÍ :Eéãár ìàøNé òøæÆ Í ÇÄÀÈÅÂÈÆÍ is Your Name from old, of the seed of Israel, Your servants. :Eúìeæ íéäGà ïéàÅÁÄÈÆÍ íéðBLàøä ìrÇÈÄÄ there is no God but You. Upon the first eðéúBáàÂÅÍ úøærÆÀÇ íéðBøçàä ìråÀÇÈÇÂÄ The help 65 of our fathers and upon the last, [generations] íìBòî àeä äzàÇÈÅÈ ãrå íìBòì íi÷å áBè øácÈÈÀÇÈÀÈÈÆ You have always been. [it is] a matter that is good and everlasting. réLBîe ïâîÈÅÄÍÇ äðeîàå úîàÁÆÆÁÈ A Shield and a Deliverer It is true and faithful, íäéøçà íäéðáìÄÀÅÆÇÂÅÆ :øáré àGå ÷BçÀÇÂÊ to their children after them a Law that will never be abrogated. :øBãå øBc-ìëaÀÈÈ äåäé àeä äzàL úîàÁÆÈÇÈÀÊÈ in every generation. Truly, You Adonoy are íìBò íeøaÀÈ eðéúBáà éäGàå eðéäGàÁÅÍÅÅÂÅÍ The heights of the universe, our God, and the God of our fathers, EáLBîÈÆÍ eðéúBáà Cìî eðkìîÇÀÅÍÆÍÆÂÅÍ . is Your habitation, our King, the King of our fathers, Eú÷ãöå EéètLîeÄÀÈÆÍÀÄÀÈÀ‹ eðéúBáà ìàb eðìàbÊÂÅÍÊÅÂÅÍ and Your judgments and Your righteousness our Redeemer, Redeemer of our fathers, 65 The word help indicates that the recipient also participated in his rescue, whereas the words shield and deliverer indicate that the rescue was made without any help from the rescued party. Our fathers who were righteous, participated in their rescue, and God “helped” them. Since we are not that righteous, God shields and delivers us even though we have no merit.—Siach Yitzchok

109 / òîù úàéø÷ øçà äëøá SHACHARIS eðéäGà äåäéÀÊÈÁÅÍ :õøà éñôà ãrÇÇÀÅÈÍÆ Adonoy, our God, [reach] to the ends of the earth. 66 :eðúéãt íéãár úéaîeÄÅÂÈÄÀÄÈÍ Léà éøLàÇÀÅÄ from the house of bondage, You liberated us. Fortunate is man zâøä íäéøBëa ìkÈÀÅÆÈÈÍÀÈ EéúBöîÄÀÆÍ ì òîLiLÆÄÀÇÀ All their firstborn You slew, who heeds Your commandments; zìàb EøBëáeÀÀ‹ÈÈÍÀÈ Eøáãe EúøBúåÀÈÀ‹ÀÈÀ‹ and Your firstborn You redeemed. 69 and Your Torah and Your word 67 zr÷a óeñ íéåÀÇÈÇÍÀÈ :Baì ìr íéNéÈÄÇÄ The Sea of Reeds, You split, he takes to his heart. zraè íéãæåÀÅÄÄÇÍÀÈ Enrì ïBãà àeä äzà úîàÁÆÇÈÈÀÇÆÍ and the wicked, You drowned. Truly, You are the Master of Your people zøárä íéãéãéåÄÄÄÆÁÇÍÀÈ :íáéø áéøì øBab CìîeÆÍÆÄÈÄÄÈ You caused the beloved ones to pass through, and a mighty King to defend their cause. íäéøö íéî-eqëéåÇÀÇÇÍÄÈÅÆ ïBLàø àeä äzà úîàÁÆÇÈÄ while the waters covered their enemies; Truly, You are First :øúBð àG íäî ãçàÆÈÅÆÈ ïBøçà àeä äzàåÀÇÈÇ not one of them remained. and You are Last, 68 íéáeäà eçaL úàæ ìrÇÊÄÀ‹ÂÄ EéãrìaîeÄÇÀÈÆÍ Because of this, the beloved ones praised and besides You ìà eîîBøåÀÀ‹Å :réLBîe ìàBb Cìî eðì ïéàÅÈÍÆÍÆÅÄÍÇ and exalted the Almighty; we have no king, redeemer, or deliverer. íéãéãé eðúðåÀÈÀ‹ÀÄÄ eðzìàb íéøönîÄÄÀÇÍÄÀÇÀÈÍ and the beloved ones offered You redeemed us from Egypt, 66 Alternatively: “Affect mankind to the end of earthly time.”—Avudraham 67 “Your Torah” means the basic concepts of the Torah itself, and “Your word” refers to ethical concepts, derived from events described in the Torah and by the Prophets.—Siach Yitzchok 68 We refer to God as First and Last only in order to preclude the notion that anything existed before Him, and to repudiate the idea that there is an end to His existence. We do not assert that He has a beginning or a fixed term.—Kuzari 69 See Exodus 4:22.

úéøç ù BERACHA FOLLOWING SHEMA / 110 :åéìà íreL úraÀÅÇÀ‹ÈÅÈ úBçaLúå úBøéL úBøéîæÀÄÄÀÄÀÈ when they cry out to Him. hymns, songs, and praises, ïBéìr ìàì úBläzÀÄÀÅÆÀ . úBàãBäå úBëøaÀÈÀÈ Praises to the most high, Almighty blessings and thanksgiving Cøáîe àeä CeøaÈÀÊÈ ìà CìîÆÍÆÅ ìÀ blessed is He, 72 and He is blessed. 73 to the King, the Almighty, ìàøNé éðáe äLîÆÀÅÄÀÈÅ íi÷å éçÇÀÇÈ Moses and the Children of Israel [Who is] living and enduring, äaø äçîNa äøéL eðr EìÀÈÄÈÀÄÀÈÇÈ àOðå íøÈÀÄÈ sang a song to You with great joy, exalted and uplifted, :ílë eøîàåÀÈÀ‹ËÈ àøBðå ìBãbÈÀÈ and they all proclaimed: great and awesome; äåäé íìàaÈÅÄÀÊÈ äëîë éîÄÈÍÊÈ íéàb ìétLîÇÀÄÅÄ “Who is like You among the mighty, Adonoy! He humbles the haughty äëîk éîÄÈÍÊÈ íéìôL déaâîeÇÀÄÍÇÀÈÄ Who is like You and raises the lowly; 70 Lãwa øcàðÆÀÈÇÍÊÆ íéøéñà àéöBîÄÂÄÄ [You are] adorned in holiness, He frees the captives :àìô äNr úHäú àøBðÈÀÄÍÊÅÆÍÆ íéåðr äãBôeÆÂÈÄ awesome in praise, performing wonders!” and redeems the humble, äLãçÂÈÈ äøéL . Ä È íélc øæBòåÀÅÇÄ With a new song and helps the impoverished, 71 íéìeàâ eçaLÄÀ‹ÀÄ Bnrì äðBòåÀÆÀÇ the redeemed people praised and He answers His people 70 God humbled the Egyptians who were haughty and raised high the Jews who had been lowly captives in Egypt. 71 God also helps those who are spiritually impoverished.—Rabbi Yehuda ben Yakar 72 Intrinsically. 73 By others.

111 / òîù úàéø÷ øçà äëøá SHACHARIS äãôeÀÅ íiä úôN ìr EîLìÀÄÀÇÀÇÇÈ and liberate Your Name at the seashore! ìàøNéå äãeäé EîàðëÄÀËÆÍÀÈÀÄÀÈÅ ílk ãçéÇÍÇËÈ Judah and Israel as You promised. 74 All of them in unison eðìàbÊÂÅÍ eëéìîäå eãBäÀÄÀÄÍ gave thanks and proclaimed Your Our Redeemer sovereignty, BîL úBàáö äåäéÀÊÈÀÈÀ :eøîàåÀÈÀ‹ ‘Adonoy of hosts’ is His Name, and said: :ìàøNé LBã÷ÀÄÀÈÅ :ãrå íìBòì CGîé äåäéÀÊÈÄÀÀÈÈÆ the Holy One of Israel “Adonoy will reign forever and ever.” äåäé äzà CeøaÈÇÈÀÊÈ ìàøNé øeöÄÀÈÅ . Blessed are You, Adonoy, Rock of Israel, :ìàøNé ìàbÈÇÄÀÈÅ ìàøNé úøæra äîe÷ÍÈÀÆÀÇÄÀÈÅ Who redeemed Israel. 75, 76 arise to the aid of Israel, äøùò äðåîù Shemoneh Esrei There must be no interruption whatsoever between the end of the preceding blessing and the beginning of the Shemoneh Esrei. One may neither answer “Amein” nor even say the Kedushah. The Shemoneh Esrei (the Eighteen Benedictions) is referred to in the Tal- mud simply as tefillah, “prayer.” Next to Shema, it is the most important part of the morning service. Because one recites it standing, it is called “Amidah” in the Sephardic prayerbooks, a name that originates with the Zohar. 74 As it is said, “And a redeemer will come to Zion and to those of Jacob who repent of their transgression, said Adonoy” (Isaiah 59:20). 75 While God is always referred to as the Redeemer of Israel, this blessing utilizes the past tense, “Who redeemed Israel,” as it refers specifically to our redemption from Egypt.—Tzelosa d’Avrohom 76 Our faith in the Redeemer of Israel, Who redeemed us from Egypt, and our hope that He will redeem us from exile, give us the spiritual energy and courage to stand before Him, to pray and beseech Him for our needs, as we proceed to the Amidah.—Yesodos HaTefillah

úéøç ù SHEMONEH ESREI / 112 The text of this prayer was originally ordained by the “Men of the Great Assembly” (see Maseches Avos 1:1) and it was forgotten. It was finally recorded in its present form at the direction of Rabban Gamliel II around the year 100 (See Maseches Megillah 17b). A nineteenth benediction, íéðéLìn “For inform-ÀÇÇÀÄÄ ìå ers” was added by Shmuel HaKattan, but the prayer still retains its ancient name, äøNò äðBîL “Eighteen Benedictions.”ÀÆÆÀÅ Shemoneh Esrei is not a mere collection of short, independent prayers loosely strung together without inner sequence. Rabbi Yehuda HaLevi in his Kuzari points out the intrinsic order of these benedictions. See Fundamentals of Kuzari, (Metsudah Publications, 1979) pages 269, 271, 273. When reciting Shemoneh Esrei, you must adhere to these rules: 1. Before beginning the prayer, take three steps backwards and then return to your original position. Upon completing the prayer, while bowing, take three steps backwards, remain for a few moments, and return (to recite Kedushah). 2. Keep your feet together. 3. Concentrate on the meaning of the words you are uttering. Remove all distracting thoughts and worries from your mind. 4. You may not interrupt Shemoneh Esrei by talking, not even by answering “Amein.” If you should hear Kedushah, Kaddish, or Barechu while saying the Shemoneh Esrei, you should remain silent, and listen to the Chazzan’s words. See Shulchan Aruch O.C. # 104:7. 5. At the beginning and end of the first blessing, and at the beginning and end of the blessing that begins: Cì eðçðà íéãBî “We are thankful to You,” (page 128) andÄÂÇÍÀÈ ends with úBãBäì äàð Eìe EîL áBhä “’The Beneficent’ is Your Name,” (page 132) weÇÄÀÀÈÆÀ half-kneel and bow in the following manner: At the word Ceøa “Blessed,” bend yourÈ knees; at the word äzà “You,” bend forward until the vertebrae of your spinalÇÈ column are loosened; at äåäé “Adonoy,” return to your upright position in keepingÀÊÈ with the verse, “Adonoy straightens the bent” (Psalms 146:8). For íéãBî (page 128)Ä we do not bend the knees, instead bow forward at Cì eðçðà íéãBî and straighten upÄÂÇÍÀÈ at äåäé.ÀÊÈ 6. Each individual recites Shemoneh Esrei in a whisper, quietly enough not to disturb anyone standing close by, but loud enough to hear himself. Only the prayer leader, the Chazzan, recites it aloud after the congregation, himself included, has recited it silently.

113 / äøùò äðåîù SHACHARIS ïBéìr ìàÅÆÀ äøùò äðåîù most high Almighty, Shemoneh Esrei íéáBè íéãñç ìîBbÅÂÈÄÄ Who bestows beneficent kindness, çzôz éúôN éðãàÂÊÈÀÈÇÄÀÈ ìkä äðB÷åÀÅÇÊ My Master, open my lips, 1 Who possesses everything, :Eúläz ãébé éôeÄÇÄÀÄÈÆÍ úBáà éãñç øëBæåÀÅÇÀÅÈ and my mouth will declare Your praise. 2 Who remembers the piety of the Patriarchs, ìàBâ àéáîeÅÄÅ úåáà and Who brings a redeemer THE VIRTUE OF OUR PATRIARCHS íäéðá éðáìÄÀÅÀÅÆ CeøaÈ to their children’s children, äåäé äzàÇÈÀÊÈ :äáäàa BîL ïrîÇÍÇÀÀÇÂÈ ìÀ Blessed are You, Adonoy, 3 for the sake of His Name, with love. eðéúBáà éäGàå eðéäGàÁÅÍÅÅÂÅÍ our God, and God of our fathers, During the Ten Days of Penitence add: ÷çöé éäGà íäøáà éäGàÁÅÇÀÈÈÁÅÄÀÈ íéiçì eðøëæÈÀÅÍÀÇÄ God of Abraham, God of Isaac, Remember us for life á÷ré éäGàåÅÅÇÂÊ íéiça õôç CìîÆÍÆÈÅÇÇÄ and God of Jacob, O King, Who desires life; ìàäÈÅ íéiçä øôña eðáúëåÀÈÀÅÍÀÅÍÆÇÇÄ and inscribe us in the Book of Life, the Almighty, :íéiç íéäGà EðrîÇÇÀÁÄÇÄ ìÀ àøBpäå øBabä ìBãbäÇÈÇÄÀÇÈ for Your sake, Living God. 4 the Great, the Powerful, the Awesome, 1 When God’s name is spelled Alef-Daled-Nun-Yud it means “my Master”, i.e., it is a personal declaration of the person uttering it. When it is spelled Yud-Hey-Vov-Hey, it indicates God as the Creator of all.—Avudraham 2 Psalms 51:17. 3 The first blessing of Shemoneh Esrei contains eighteen expressions of praise which parallel the Eighteen Benedictions. 4 We ask God for life so that we can fulfill His purpose in creating us, i.e., to observe and fulfill His commandments.

úéøç ù SHEMONEH ESREI / 114 If you forgot to say the above, and became äzà íéúî äiçîÀÇÅÅÄÇÍÈ aware of your omission before completing You are the Resurrector of the dead 8 the Beracha, you should recite it at that :réLBäì áøÇÀÄÍÇ time, and repeat the rest of the Beracha that follows this insert. If you have 9 the Powerful One to deliver us. already said äåäé äzà Ceøa “Blessed areÈÇÈÀÊÈ You, Adonoy,” continue the prayers CHOOSE THE APPROPRIATE PHRASE: without saying eðøëæ “Remember.”ÈÀÅÍ Between the first day of PESACH and SHEMINI ATZERES, some (à'øâä âäðî) say:ÄÀÇ :ïâîe réLBîe øæBò CìîÆÍÆÅÄÍÇÈÅ £ ìhä ãéøBîÄÇÈ £ King, Helper, and Deliverer and Shield. 5 Causer of the dew to fall. äåäé äzà CeøaÈÇÈÀÊÈ Between SHEMINI ATZERES and PESACH say: Blessed are You, Adonoy, £ :íLbä ãéøBîe çeøä áéMîÇÄÈÍÇÄÇÆÍÆ £ :íäøáà ïâîÈÅÇÀÈÈ Causer of the wind to blow Shield of Abraham. 6 and of the rain to fall. 10 If you forgot to say .. . çeøä áéMî andÇÄÈÍÇ úåøåáâ remembered before äzà ïîàðå say áéMî'ÀÆÁÈÇÈ Ç Ä 'íLbä ãéøBîe çeøä and continue fromÈÍÇÄÇÆÍÆ DIVINE MIGHT where you were. Between äzà ïîàðå andÀÆÁÈÇÈ øBab äzàÇÈÄ äzà Ceøa say 'íLbä ãéøBîe çeøä áéMî' andÈÇÈ Ç Æ Í Æ Ä Ç È Í Ç Ä éðãà íìBòìÀÈÂÊÈ continue äzà ïîàðå. Between íéúnä äiçîÀÆÁÈÇÈ Ç Å Ä À Ç Å You are mighty forever, my Master; 7 5 God is a helper in all the fortunes of life by giving us the necessary energy and talents to succeed. He delivers us from both moral and physical suffering, and He shields us by keeping tragedy and evil influences from us. 6 These words complete the first blessing of Shemoneh Esrei called “Avos” (Patriarchs). And here too we bend our knees and bow when saying, “Blessed are You.” The major theme of this section is to praise God as “the Great”, as manifested in the Divine protection and providence He gave to the Patriarchs, of whom Abraham was the first.—Vilna Gaon 7 God’s rule of the world is permanent and perpetual.—Kuzari 8 This is the emphatic expression of our belief in the immortality of the soul.—Kuzari 9 This passage begins the section of Shemoneh Esrei called “Gevuros” (Might) and its major theme is to praise God as “the Mighty One,” Who alone restores man to life, health, freedom, and well-being.—Vilna Gaon 10 God’s might is as much manifested in causing the rain as it is in reviving the dead. In fact the Talmud (Maseches Taanis 7a) declares in the name of Rabbi Avohu: “The day when rain falls is greater than the day of the resurrection of the dead.” Rabbi Yochanan said, (Ibid, 2a): “There are three ‘keys’ which God retains in His own hands and does not entrust to any emissary: the key to rain, the key to childbirth, and the key to the resurrection of the dead.”

115 / äøùò äðåîù SHACHARIS øôr éðLéìÄÅÅÈÈ and LBã÷ äzà just say ãéøBîe çeøä áéMî'ÇÈÈ Ä È Ç Ç È È Í Ç Ä 'íLbä. After beginning LBã÷ äzà — youÇÈÍÆ to those who sleep in the dust. 12 must repeat the äøNò äðBîL unless youÀÆÆÀÅ úBøeáb ìra EBîë éîÄÈÍÇÍÇÀ said 'ìhä ãéøBî'. For thirty days afterÄÇÈ Who is like You, Master of mighty deeds, Shemini Atzeres if you are in doubt if you said it, you must assume that you Cl äîBc éîeÄÍÆÈ did not. After thirty days, you may assume that you said it and need not re- and who can be compared to You? peat the Shemoneh Esrei. (See Shulchan äiçîe úéîî CìîÆÍÆÅÄÀÇÆ Aruch, O.C. # 114.) Also see 114:8 for one King, Who causes death and restores life, who said 'íLbä ãéøBîe çeøä áéMî' at theÇÄÈÍÇÄÇÆÍÆ wrong time. :äreLé çéîöîeÇÀÄÍÇÀÈ and causes deliverance to sprout forth. 13 ãñça íéiç ìkìëîÀÇÀÅÇÄÀÆÍÆ Sustainer of the living with kindliness, íéaø íéîçøa íéúî äiçîÀÇÅÅÄÀÇÂÄÇÄ During the Ten Days of Penitence add: íéîçøä áà EBîë éîÄÈÍÇÈÇÂÄ Resurrector of the dead 11 with great mercy, Who is like You, merciful Father, íéìôBð CîBñÅÀ‹Ä íéiçì åéøeöé øëBæÅÀÈÀÇÄ Supporter of the fallen, Who remembers His creatures for life, íéìBç àôBøåÀÅÄ :íéîçøaÀÇÂÄ and Healer of the sick, in His mercy. íéøeñà øézîeÇÄÂÄ and Releaser of the imprisoned, If you forgot to say this, apply the same Búðeîà íi÷îeÀÇÅÁÈ law as above concerning íéiçì eðøëæÈÀÅÍÀÇÄ “Remember us for life.” and Fulfiller of His faithfulness 11 The most extraordinary manifestation of God’s might—to our perception—is when He restores the dead to life. Avudraham writes that the three following praises represent various examples of how God restores life to those who are near death. When a person falls (either physically or morally) he is often near death; thus, when God supports the fallen he restores their lives. When a person is sick, he often faces death, so when God heals the sick He restores their lives. A person who is imprisoned—i.e., confined—is like dead; thus when God releases the imprisoned He restores their lives. 12 Just as God shows His faithfulness to the living, so too will He keep faith with the dead who lie in the dust. Others say that “Those who sleep in the dust” refers to the Patriarchs; God will remember the oath He made to them and keep His promises to them.—Avudraham 13 Deliverance will “grow” in stages rather than all at once.

úéøç ù SHEMONEH ESREI / 116 :øîàå äæ-ìà äæ àø÷åÀÈÈÆÆÆÀÈÇ äzà ïîàðåÀÆÁÈÇÈ “And they called one to another, and said: And You are faithful 14 :íéúî úBéçäìÀÇÂÅÄ Congregation says and Chazzan repeats: LBã÷ LBã÷ LBã÷ÈÈÈ to restore the dead to life. äåäé äzà CeøaÈÇÈÀÊÈ ‘Holy, holy, holy, úBàáö äåäéÀÊÈÀÈ Blessed are You, Adonoy, :íéúnä äiçîÀÇÅÇÅÄ :BãBák õøàä-ìë àGîÀÈÈÈÍÆÀ is Adonoy of Hosts, Resurrector of the dead. the fullness of all the earth is His glory.’” When the Chazzan repeats the Shemoneh Esrei, the Kedushah is said here The Chazzan says: äùåã÷ :eøîàé Ceøa íúnrìÀËÈÈÈÊÅÍ Those facing them say “Boruch. . .” Kedushah Chazzan and Congregation say: Congregation says and Chazzan repeats: Lc÷ðÀÇÅ äåäé-ãBák CeøaÈÀÀÊÈ íìBòa EîL-úàÆÄÀÈÈ We will sanctify Your Name in the world, “Blessed is the glory of Adonoy :BîB÷nîÄÀ‹ BúBà íéLéc÷nL íLkÀÅÆÇÀÄÄ from its place.” 17 just as they 15 sanctify it íBøî éîLaÄÀÅÈ The Chazzan says: in the highest heavens; :øîàì áeúk ELã÷ éøáãáeÀÄÀÅÈÀÀ ‹ Eàéáð ãé-ìr áeúkkÇÈÇÇÀÄÆÍ È Ê Å And in Your Holy Words it is written: as is written by the hand of Your prophet, 16 14 How remarkable is the Jew’s conviction of God’s faithfulness. When the Chazzan says the blessing of “Resurrector of the dead,” the Jew responds, “Amein” even though he has not seen God restore the dead to life; when the Chazzan says the blessing “Redeemer of Israel,” he responds “Amein”, even though he has not yet been delivered; and when the Chazzan says the blessing “Builder of Jerusalem,” he responds “Amein” even though Jerusalem has not yet been rebuilt.—Midrash Tanchuma 15 The Angels. 16 Isaiah 6:3. 17 Ezekiel 3:12.

117 / äøùò äðåîù SHACHARIS äåäé äzà CeøaÈÇÈÀÊÈ Congregation says and Chazzan repeats: Blessed are You, Adonoy, íìBòì äåäéÀÊÈÀÈ CGîéÄÀ :LBãwä ìàäÈÅÇÈ “Adonoy will reign forever; the Almighty, the Holy One. :øãå øãì ïBiö CéäGàÁÇÍÄÄÀÊÈÊ Your God, Zion, throughout all generations! *During the Ten Days of Penitence: :déeììäÇÀ‹È äåäé äzà CeøaÈÇÈÀÊÈ Blessed are You, Adonoy, Praise God.” 18 :LBãwäÇÈ CìnäÇÆÍÆ The Chazzan concludes: the King, the Holy One. øBãå øBãìÀÈ The Chazzan continues ïðBç äzà “YouÇÈÅ From generation to generation favor man,” on the next page. Eìãb ãébðÇÄÈÀÆÍ íùä úùåã÷ we will declare Your greatness, íéçöð çöðìeÀÅÍÇÀÈÄ DIVINE SANCTIFICATION and to all eternity, LBã÷ EîLåÀÄÀÈ LBã÷ äzàÇÈÈ Léc÷ð EúMã÷ÀËÈÀ‹ÇÀÄ You are holy and Your Name is holy we will sanctify Your holiness, íéLBã÷eÀÄ eðéäGà EçáLåÀÄÀÂÁÅÍ and holy beings and Your praise, our God, Leîé àG eðétîÄÄÍÈ :äìq Eeììäé íBé-ìëaÀÈÀÇÀ‹ÍÆÍÈ will not depart from our mouths praise You every day, forever. ãrå íìBòìÀÈÈÆ forever and ever; During the Ten Days of Penitence, continue at the asterisk (*) ìà ékÄÅ on the next page because You are the Almighty äåäé äzà CeøaÈÇÈÀÊÈ :äzà LBã÷å ìBãb CìîÆÍÆÈÀÈÈÍÈ Blessed are You, Adonoy, Who is King; Great, and Holy. :LBãwä ìàäÈÅÇÈ During the Ten Days of Penitence, the Almighty, the Holy One. 19 continue at the asterisk (*) below 18 Psalms 146:10. 19 This blessing completes the section of Shemoneh Esrei called Kedushah (Holiness) which emphasizes that God is indeed awesome.

úéøç ù SHEMONEH ESREI / 118 äðéa LBðàì ãnÅÆÁÄÈ ìîeÀÇ *During the Ten Days of Penitence: and teach mankind understanding. äåäé äzà CeøaÈÇÈÀÊÈ Ezàî eðpçÈÅÍÅÄÀ‹ Blessed are You, Adonoy, Grant to us from Your :LBãwäÇÈ CìnäÇÆÍÆ :ìkNäå äðéa ärcÅÈÄÈÀÇÀÅ the King, the Holy One. perception, understanding and intellect. 21 äåäé äzà CeøaÈÇÈÀÊÈ If you mistakenly said LBãwä ìàä “theÈÅÇÈ Blessed are You, Adonoy, Almighty” instead of LBãwä Cìnä “theÇÆÍÆÇÈ King,” or if you are in doubt—if you real- :úrcä ïðBçÅÇÈÍÇ ized your error after a lapse of time, suf- Grantor of perception. ficient to utter a three word greeting (Shalom Aleichem Rebbe), or if you had äáåùú already started the next blessing, you must repeat the Shemoneh Esrei from the PRAYER FOR PENITENCE beginning. If you became aware of your eðéáàÈÄÍ eðáéLäÂÄÅÍ error before that, immediately say CìnäÇÆÍÆ LBãwä “the King, the Holy One” and con-ÇÈ Cause us to return, 22 our Father, tinue your prayers. EúøBúìÀÈÆÍ to Your Torah äðéá EúãBárì eðkìî eðáø÷åÀÈÀ‹ÅÍÇÀÅÍÇÂÈÆÍ PRAYER FOR UNDERSTANDING and bring us near, our King, to Your service; eðøéæçäåÀÇÂÄÅÍ úrc íãàìÀÈÈÇÍÇ ïðBç äzàÇÈÅ and bring us back You favor man with perception 20 20 The blessing “You favor man with perception” begins the group of thirteen petitions which make up the “intermediate” section of Shemoneh Esrei. The first six petitions (blessings 4–9) are for our individual needs and well-being: understanding, repentance, forgiveness of sins, deliverance from trouble, from illness, and from want. Though these six petitions are of a personal nature, they voice the needs of all mankind. Note that the worshipper prays for his spiritual needs—knowledge, repentance, and forgiveness before he prays for his physical wants. 21 Wisdom is essential to spiritual development, and we pray that God grant us understand- ing in order to fulfill the duties incumbent on us as Jews. 22 The goal of wisdom is the realization of man’s true relationship to his Maker. Wisdom should be used for Torah study and Divine service.

119 / äøùò äðåîù SHACHARIS äåäé äzà CeøaÈÇÈÀÊÈ :Eéðôì äîÈÀÈÆÍ ìL äáeLúaÄÀÈÀÅ Blessed are You, Adonoy, in whole-hearted repentance 23 before You :çBìñì äaønä ïepçÇÇÇÀÆÄÀÍÇ äåäé äzà CeøaÈÇÈÀÊÈ Gracious One, Who pardons abundantly. 27 Blessed are You, Adonoy, :äáeLúa äöBøäÈÆÄÀÈ äìåàâ Who desires penitence. 24 PRAYER FOR REDEMPTION eðéðráÀÈÀÅÍ äàøÀÅ äçéìñ PRAYER FOR PARDON Look upon our affliction, eðáéø äáéøåÀÄÈÄÅÍ eðàèç ék eðéáàÈÄÍÄÈÈÍ eðì çìñÀÇÈÍ and defend our cause: Pardon 25 us, our Father, for we have sinned, äøäî eðìàâeÀÈÅÍÀÅÈ eðkìî eðì ìçîÀÇÈÍÇÀÅÍ and redeem us speedily 28 forgive us, our King, EîL ïrîÇÍÇÀÆÍ ìÀ eðrLô ékÄÈÈÍÀ for the sake of Your Name; for we have transgressed; 26 :äzà ÷æç ìàBb ékÄÅÈÈÈÍÈ :äzà çìBñå ìçBî ékÄÅÀÅÍÇÈÍÈ because You are a Mighty Redeemer. because You are Forgiver and Pardoner. 23 Since the Sages say, “Repent the day before you die” (Maseches Avos 2:10), and every day may be our last, we petition God daily for Divine guidance in repenting. 24 Repentance in Judaism implies regret for past misconduct and firm resolve for correct conduct in the future. God holds out His hand to the erring sinner and leads him back to righteousness, as the Talmud (Maseches Yoma 38b) declares, BúBà ïéréñî øäèéì àaä. God desiresÇÈÄÇÅÀÇÀÄ penitence as it is written, “I do not desire the death of the wicked: but (rather) that the wicked return from his way and live” (Ezekiel 33:11). 25 Sin can only be pardoned after repentance. Hence, the order of these two petitions. Even if a person was the worst of sinners, his supplication (after repentance) makes him fit to receive Divine mercy and helps him attain it—R’ Yosef Albo 26 Error, àèç, is the result of carelessness, ignorance, or weakness; sin, òLt, is a deliberateÅÀ Æ Ç disregard of moral or religious duty. 27 “Let the wicked forsake his way, and the man of iniquity, his thoughts. Let him return to Adonoy and He will have mercy upon him; and to our God for He abundantly pardons” (Isaiah 55:7). 28 As an outgrowth of our penitence and our forgiveness we pray that we may be deemed worthy of Divine redemption.—Kuzari

úéøç ù SHEMONEH ESREI / 120 äøäî çìLzLÆÄÀÇÀÅÈ äåäé äzà CeøaÈÇÈÀÊÈ that You send, quickly, Blessed are You, Adonoy, íéîMä ïî äîÈÄÇÈÇÍÄ ìL äàeôøÀÈÀÅ :ìàøNé ìàBbÅÄÀÈÅ a complete recovery from the heavens, Redeemer of Israel. Lôpä úàeôøÀÇÇÆÍÆ On FAST DAYS, the Chazzan says eððr,ÂÅÍ healing for the soul, “Answer us” which is on page 269 and óebä úàeôøeÀÇÇ concludes äøö úra äðBòäÈÆÀÅÈÈ äåäéÀÊÈ äzà CeøaÈÇÈ “Blessed are You, Adonoy, Who answers and healing for the body, in time of trouble.” äìBçì/äìBçìÇÆÇÈ for the ailing male/for the ailing female äàåôø (úéðåìô/éðåìô) PRAYER FOR HEALING (name) àôøðå äåäéÀÊÈÀÅÈÅ eðàôøÀÈÅÍ úa/ïaÆÇ Heal us, 29 Adonoy, and we will be healed, son/daughter of ärLeðå eðréLBäÄÅÍÀÄÈÅÍÈ (úéðåìô) deliver us and we will be delivered; (mother’s name) äzà eðúläú ékÄÀÄÈÅÍÈÍÈ :ìàøNé éìBç øàL CBúaÀÀÈÅÄÀÈÅ for You are our praise. among the ailing of Israel. äîÈ ìL äàeôø äìräåÀÇÂÅÀÈÀÅ Cìî ìà ékÄÅÆÍÆ Grant complete healing because You are the Almighty, King, eðéúBkî-ìëìÀÈÇÅÍ :äzà ïîçøå ïîàð àôBøÅÆÁÈÀÇÂÈÈÍÈ to all our wounds, Who is a faithful and merciful Healer. If you wish to pray for the recovery of a äåäé äzà CeøaÈÇÈÀÊÈ sick person, you may do so here. Eéðôlî ïBöø éäéÀÄÈÄÀ‹ÈÆÍ Blessed are You, Adonoy, May it be Your will, :ìàøNé Bnr éìBç àôBøÅÅÇÄÀÈÅ eðéúBáà éäGàå eðéäGà äåäéÀÊÈÁÅÍÅÅÂÅÍ Healer of the sick of His people Israel. Adonoy, our God, and the God of our fathers, 29 After the petitions for our spiritual needs we pray for earthly blessings—for health of body and soul, and for food to maintain our strength.—Kuzari

121 / äøùò äðåîù SHACHARIS From the evening service [Maariv] on íéðùä úëøá December 4, or, before a civil leap year, December 5, until the First day of PRAYER FOR PROSPERITY PESACH, say the following line. CøaÈÅ £ *äëøáì øèîe ìèÇÈÈÄÀÈÈ £ eðéäGà äåäé eðéìrÈÅÍÀÊÈÁÅÍ dew and rain for a blessing * Bless for us, Adonoy our God, úàÊ fä äðMä-úàÆÇÈÈÇ Continue here: this year äîãàä éðt-ìrÇÀÅÈÂÈÈ dúàeáú éðéî-ìk-úàåÀÆÈÄÅÀÈÈ upon the face of the earth; and all the varieties of its produce Eáehî eðraNåÀÇÀ‹ÅÍÄÆÍ äáBèìÀÈ satisfy us from Your bounty 30 for good; eðúðL CøáeÈÅÀÈÅÍ ïúåÀÅ and bless our year and bestow :úBáBhä íéðMkÇÈÄÇ CHOOSE THE APPROPRIATE PHRASE: like the good years. From the beginning of PESACH until the äåäé äzà CeøaÈÇÈÀÊÈ evening service [Maariv] on December 4, or, before a civil leap year, December 5, Blessed are You, Adonoy, say the following line. :íéðMä CøáîÀÈÅÇÈÄ £ äëøaÀÈÈ £ Blesser of the years. blessing * If you forgot to say øèîe ìè and became aware of your omission before concluding theÇÈÈ blessing, you may say it at that time and conclude the blessing. If you became aware of your omission after completing the blessing, continue the prayer, and before concluding (the 16th blessing) älôz rîBL, “Who hears prayer,” (p. 125) say: 'åâåÅÇÀÄÈ rîBLÅÇ äzà ék äëøáì øèîe ìè ïúå “bestow dewÀÅÇÈÈÄÀÈÈÄÇÈ and rain for blessing, for you hear, etc.” If you remember after concluding the blessing älôz rîBL, but before starting äöø “BeÅÇÀÄÈ À Å pleased,” you may say: øèîe ìè ïúå “Bestow dew and rain,” and then continue with äöø.ÀÅÇÈÈ À Å If you remember after that point, i.e., after starting äöø, you must go back and repeat the 9thÀÅ blessing, eðéìr Cøa, and continue from there. But if you became aware of your omission afterÈÅÈÅ concluding the Shemoneh Esrei, you must repeat the entire Shemoneh Esrei. If you said äëøáì øèîe ìè in the wrong season, return to eðéìrÇÈÈÄÀÈÈ È Å Í Cøa and continue from there. IfÈÅ you remembered after completing the Shemoneh Esrei you should repeat it. (For a more detailed exposition of these laws see Shulchan Aruch O.C. # 117:5) 30 According to the Gaon of Vilna, the petition here reads dáeèî, “Satisfy us from its bounty”,ÄÈ referring to the bounty of Eretz Yisroel.

úéøç ù SHEMONEH ESREI / 122 älçzák eðéörBéåÀÂÅÍÀÇÀ‹ÄÈ úåéìâ õåáé÷ and our counselors as at first. PRAYER FOR DELIVERANCE äçðàå ïBâé epnî øñäåÀÈÅÄÆÍÈÇÂÈÈ eðúeøçì ìBãb øôBLaÀÈÈÀÅÅÍ ò÷zÀÇ Remove from us sorrow and sighing, 33 Sound the great shofar for our liberty, 31 eðéìr CBìîeÀÈÅÍ eðéúBiìb õa÷ì ñð àNåÀÈÅÀÇÅÈËÅÍ and reign over us and raise a banner to gather our exiles, Ecáì äåäé äzàÇÈÀÊÈÀÇÀ‹ ãçé eðöa÷åÀÇÀ‹ÅÍÇÍÇ You, Adonoy, alone and gather us together íéîçøáe ãñçaÀÆÍÆÀÇÂÄ :õøàä úBôðk òaøàîÅÇÀÇÇÀÈÈÍÆ with kindness and compassion; from the four corners of the earth. :ètLîa eðÇÄÀÈ ÷cöåÀÇÀ‹Å Í äåäé äzà CeøaÈÇÈÀÊÈ and make us righteous with justice. Blessed are You, Adonoy, äåäé äzà CeøaÈÇÈÀÊÈ õa÷îÀÇÅ Blessed are You, Adonoy, Gatherer During the Ten Days of Penitence, :ìàøNé Bnr éçãðÄÀÅÇÄÀÈÅ continue at the asterisk (*) below of the dispersed of His people Israel. :ètLîe ä÷ãö áäà CìîÆÍÆÊÅÀÈÈÄÀÈ King, Lover of righteousness and justice. ïéã PRAYER FOR RIGHTEOUS JUDGMENT *During the Ten Days of Penitence: :ètLnä CìnäÇÆÍÆÇÄÀÈ äðBLàøák eðéèôBLÀ‹ÅÍÀÈÄÈ äáéLäÈÄÍÈ the King of Justice. Restore our judges 32 as before 31 The following six benedictions, beginning with this one, are prayers for the restoration of the spiritual-national life of the Jewish People. This tenth benediction is an impassioned prayer for the fulfillment of the prophecy, “And it will come to pass on that day, the great Shofar will be sounded; and those who were lost in the land of Assyria shall come and those who were dispersed in the land of Egypt; and they will worship Adonoy on the Holy Mountain at Jerusalem (Isaiah 27:13).—Avudraham 32 We pray for the restoration of God’s reign of justice, as the prophet said, “And I will restore your judges as in former times, and your advisors as the beginning; afterward you (Jerusalem) will be called the city of righteousness, faithful city” (Isaiah 1:26). This will be manifested with the restoration of the Sanhedrin and their system of halachic justice. 33 Few evils are the source of deeper grief and suffering than the absence of justice. With the restoration of justice, our sorrow and sighing will change to joy and gladness.—Avudraham

123 / äøùò äðåîù SHACHARIS øbîúe øaLúeÀÇÅÀÇÅ If you mistakenly said ä÷ãö áäà CìîÆÍÆÊÅÀÈÈ ètLîe “King, Lover of righteousness andÄÀÈ crush, rout justice,” instead of ètLnä Cìnä “the KingÇÆÍÆÇÄÀÈ :eðéîéá äøäîa réðëúåÀÇÀÄÍÇÄÀÅÈÀÈÅÍ of Justice” and became aware of your mistake within the time it takes to utter and subdue speedily in our days. the three word greeting (Shalom Alei- äåäé äzà CeøaÈÇÈÀÊÈ chem Rebbe), you should immediately Blessed are You, Adonoy, say ètLnä Cìnä “the King of Justice.” IfÇÆÍÆÇÄÀÈ you remembered after that interval, you íéáéà øáBLÅÊÀ‹Ä may continue the Shemoneh Esrei since Crusher of enemies the word “King” was mentioned in the :íéãæ réðëîeÇÀÄÍÇÅÄ regular blessing. and Subduer of the insolent. íéðéîä úëøá PRAYER FOR DIVINE RETRIBUTION íé÷éãö íéðéLìnÇÀÄÄ ìåÀÇ PRAYER FOR THE RIGHTEOUS SCHOLARS äå÷ú éäz-ìàÇÀÄÄÀÈ 34 For informers let there be no hope íéãéñçä-ìråÀÇÇÂÄÄ íé÷écvä-ìrÇÇÇÄÄ ãáàz òâøk ärLøä-ìëåÀÈÈÄÀÈÀÆÍÇÊÅ Upon the righteous, 37 upon the pious, and may all wickedness 35 instantly perish Enr éð÷æ-ìråÀÇÄÀÅÇÀ‹ eúøké äøäî Eéáéà-ìëåÀÈÊÀ‹ÆÍÀÅÈÄÈÅÍ upon the elders of Your people may all Your enemies 36 be swiftly cut off, ìàøNé úéaÅÄÀÈÅ øwrú äøäî íéãfäåÀÇÅÄÀÅÈÀÇÅ the House of Israel, and the insolent may You quickly uproot, 34 This petition was added to the original Eighteen Benedictions. It was ordained by Rabban Gamliel and his Bais Din in Yavneh, according to the text of Shmuel HaKattan, its author (Maseches Berachos 28:b). It is directed against the early Christians who informed against Jews to the Roman authorities after the destruction of the Second Temple, causing them to be put to an excruciatingly painful death. 35 Not the “wicked,” but “wickedness.” This particular prayer is based on the Talmudic inter- pretation of the verse, “Let sins be terminated on earth and the wicked will be no more” (Psalms 104:36). 36 God’s enemies are the enemies of His people (see Rashi to Numbers 31:3). The internal enemies of the Jews, against whom this prayer was originally directed, disappeared within a short time. 37 The prayer for the righteous follows the prayer against the wicked, following the same

úéøç ù SHEMONEH ESREI / 124 íéìùåøé ïéðá íäéøôBñ úèéìt-ìråÀÇÀÅÇÀ‹ÅÆ PRAYER FOR JERUSALEM upon the remnant of their scholars, EøérÄÀ‹ íéìLeøéìåÀÄÈÇÍÄ eðéìrå ÷ãvä éøb-ìråÀÇÅÅÇÆÍÆÀÈÅÍ And to Jerusalem, 40 Your city, upon the true proselytes, and upon us, Eéîçø eîäéÆÁÇÂÆÍ áeLz íéîçøaÀÇÂÄÈ may Your mercy be aroused, return in mercy, eðéäGà äåäéÀÊÈÁÅÍ zøac øLàk dëBúa ïBkLúåÀÄÀÀÈÇÂÆÄÇÍÀÈ Adonoy, our God. and dwell therein as You have spoken; áBè øëN ïúåÀÅÈÈ eðéîéa áBø÷a dúBà äðáeÀÅÈÀÈÀÈÅÍ Grant bountiful reward and rebuild it soon, in our days, úîàa EîLa íéçèBaä-ìëìÀÈÇÀ‹ÄÀÄÀÆÁÆ íìBò ïéðaÄÀÇÈ to all who trust in Your Name in truth; 38 as an everlasting structure, íìBòì íänr eð÷ìç íéNåÀÄÆÀÅÍÄÈÆÀÈ ãåã àqëåÀÄÅÈÄ and place our lot among them forever LBáð àGåÀÅ and the throne of David 39 :ïéëz dëBúì äøäîÀÅÈÀÈÈÄ and may we not be put to shame, :eðçèa Eá ékÄÀÈÈÍÀ may You speedily establish therein. for in You we have put our trust. äåäé äzà CeøaÈÇÈÀÊÈ äåäé äzà CeøaÈÇÈÀÊÈ Blessed are You, Adonoy, Blessed are You, Adonoy, :íéìLeøé äðBaÅÀÈÈÍÄ :íé÷écvì çèáîe ïrLîÄÀÈÄÀÈÇÇÄÄ Builder of Jerusalem. Support and Trust of the righteous. sequence of the Psalmist’s verse, “And all the pride of the wicked, I shall cut down; exalted will be the pride of the righteous” (75:11).—Talmud, Maseches Megillah 17b 38 As King David said, “Those knowing Your Name will trust in You” (Psalms 9:11). These men who perceive God’s ways with undistorted clarity are of the highest caliber. They see God’s hand guiding the world and they know with certainty that He directs all.—Avudraham, Malbim 39 The worshiper begs to be saved from the inner catastrophe of feeling that his trust in God has been in vain.—Pesher Dovor 40 The “pride of the righteous will be exalted” in the restored city of Jerusalem. Hence in this blessing we plead for the reconstruction of Jerusalem, as it is stated, “Pray for the peace of Jerusalem; may they who love You have peace” (Psalms 122:6).—Maseches Megillah 17b

125 / äøùò äðåîù SHACHARIS eðéìr íçøå ñeçÀÇÅÈÅÍ ãåã úéá úåëìî spare us and have compassion on us, PRAYER FOR SALVATION ìa÷åÀÇÅ Ecár ãåcÈÄÇÀÀ‹ çîö-úàÆÆÍÇ and accept The sprout of David, 41 Your servant, eðúlôz-úà ïBöøáe íéîçøaÀÇÂÄÀÈÆÀÄÈÅÍ çéîöú äøäîÀÅÈÇÀÄÍÇ our prayers compassionately and willingly, speedily cause to flourish, ìà ékÄÅ íeøz Bðø÷åÀÇÀÈ for [You are] Almighty, and his power shall be exalted äzà íéðeðçúå úBlôz rîBLÅÍÇÀÄÀÇÂÄÈÍÈ EúreLéaÄÈÆÍ You hear prayers and supplications; with Your deliverance, eðkìî EéðôlîeÄÀ‹ÈÆÍÇÀÅÍ :íBiä-ìk eðée÷ EúreLéì ékÄÄÈÀ‹ÄÄÍÈÇ for Your deliverance we hope all day. and from Your Presence, our King, eðáéLz-ìà í÷éøÅÈÇÀÄÅÍ äåäé äzà CeøaÈÇÈÀÊÈ do not turn us away empty-handed, 43 Blessed are You, Adonoy, çéîöîÇÀÄÍÇ úlôz rîBL äzà ék*ÄÇÈÅÍÇÀÄÇ Who causes to sprout for You hear the prayer :äreLé ïø÷ÆÍÆÀÈ :íéîçøa ìàøNé EnrÇÀ‹ÄÀÈÅÀÇÂÄ the power of salvation. of Your people, Israel, with compassion. äåäé äzà CeøaÈÇÈÀÊÈ äìôú úìá÷ PRAYER FOR ACCEPTANCE Blessed are You, Adonoy, :älôz rîBLÅÍÇÀÄÈ eðéäGà äåäéÀÊÈÁÅÍ eðìB÷ òîLÀÇÅÍ Who hears prayer. Hear our voice, Adonoy, our God; 42 * If one forgot to say äëøáì øèîe ìèÇÈÈÄÀÈÈ ïúå (re: page 121) it should be said here.ÀÅ 41 The prayer for the Messiah, descendant of David, follows the prayer for Jerusalem, follow- ing the sequence of Hosea’s prophecy (3:5), “Afterward, the Children of Israel will return to Jerusalem and seek Adonoy their God, and David their King.”—Maseches Megillah 18a 42 The last of the intermediate benedictions petitions God to answer all our preceding prayers. 43 At this point, the worshiper may add any private petition, and ask God’s help for himself, for his household, or for his community.

úéøç ù SHEMONEH ESREI / 126 :Enr ìàøNé úãBárÂÇÄÀÈÅÇÆÍ äãåáò with the service of Your people, Israel. PRAYER FOR RETURN OF DIVINE SERVICE eðéäGà äåäéÀÊÈÁÅÍ äöøÀÅ On ROSH CHODESH and CHOL HAMO’ED, 44 the following prayer is added: Be pleased, Adonoy, our God, ìàøNé EnraÀÇÀ‹ÄÀÈÅ eðéúBáà éäGàåÅÅÂÅÍ eðéäGàÁÅÍ with Your people Israel Our God and God of our fathers, íúlôúáeÄÀÄÈÈ rébéåÀÇÄÍÇ àáéå äìréÇÂÆÀÈÊ and their 45 prayer(s) may there ascend, come, and reach, äãBárä-úà áLäåÀÈÅÆÈÂÈ òîMéå äöøéå äàøéåÀÅÈÆÀÅÈÆÀÄÈÇ appear, be desired, and heard, and restore the service Eúéa øéáãìÄÀÄÅÆÍ øëféå ã÷téåÀÄÈÅÀÄÈÅ counted and recalled to the Holy of Holies in Your abode, eððBã÷ôe eððBøëæÄÀÅÍÄÀÅÍ ìàøNé éMàåÀÄÅÄÀÈÅ our remembrance and reckoning; and the fire-offerings 46 of Israel; eðéúBáà ïBøëæåÀÄÀÂÅÍ ìa÷ú äáäàa íúlôúeÀÄÈÈÀÇÂÈÀÇÅ the remembrance of our fathers; and accept their prayer, lovingly çéLî ïBøëæåÀÄÀÈÄÍÇ ïBöøaÀÈ the remembrance of the Messiah and willingly. Ecár ãåc-ïaÆÈÄÇÀÆÍ ãéîz ïBöøì éäúeÀÄÀÈÈÄ the son of David, Your servant; And may You always find pleasure 44 The three concluding benedictions are known as the benedictions of thanksgiving. They consist of prayers for the re-establishment of God’s service at Jerusalem; thanksgiving for God’s daily wonders in our behalf; and a prayer for peace and prosperity. 45 In the previous blessings the first person was used: “Heal us,” “Have mercy on us,” whereas here the third person is used: “Their prayer,” “Accept their prayer.” In order to achieve a level in which we will be a source of pleasure to God, we must possess greater merit than what we as individuals can claim. We therefore ask God to take pleasure in the entire people of Israel among whom there are pious and righteous individuals who possess great merit, and we ask Him to accept “their prayer” with love and satisfaction.—Siach Yitzchok 46 The prayer “Be pleased” in a different form was recited by the Kohanim (priests) every day following the morning fire-offering.—Maseches Berachos 11b

127 / äøùò äðåîù SHACHARIS äreLé øáãáeÄÀÇÀÈ íéìLeøé ïBøëæåÀÄÀÀÈÇÍÄ In accord with the promise of deliverance the remembrance of Jerusalem, íéîçøåÀÇÂÄ ELã÷ øérÄÈÀÆÍ and compassion, city of Your Sanctuary; eðpçå ñeçÀÈÅÍ Enr-ìk ïBøëæåÀÄÀÈÇÀ‹ spare us and favor us, and the remembrance of Your entire people, eðréLBäå eðéìr íçøåÀÇÅÈÅÍÀÄÅÍ ìàøNé úéaÅÄÀÈÅ have compassion on us and deliver us; the House of Israel EéðôìÀÈÆÍ eðéðér Eéìà ékÄÅÆÍÅÅÍ for to You our eyes are directed äáBèì äèéìôìÄÀÅÈÀÈ before You ìà ékÄÅ for survival, for well-being, because You are the Almighty íéîçøìe ãñçìe ïçìÀÅÀÆÍÆÀÇÂÄ :äzà íeçøå ïepç CìîÆÍÆÇÀÇÈÍÈ for favor, kindliness, compassion, Who is King, Gracious, and Merciful. íBìLìe íéiçìÀÇÄÀÈ for life and peace If you forgot to say this at Shacharis, íBéaÀ but realized your omission before saying íéãBî “We are thankful,” you should sayÄ on this day of: it at that time and continue with íéãBî.Ä äfä Lãçä LàøÊÇÍÊÆÇÆ :ç'øìÀ If you became aware of your omission Rosh Chodesh after saying íéãBî “We are thankful,”Ä äfä úBvnä âçÇÇÇÇÆ :çñôìÀÆÇ but before concluding the Shemoneh Esrei, start again from äöø “Be pleased.”ÀÅ the Festival of Matzos If you had completed the Shemoneh äfä úBkqä âçÇÇËÇÆ :úBkñìÀË Esrei and then remembered, you must the Festival of Sukkos repeat the entire Shemoneh Esrei from the beginning. eðéäGà äåäé eðøëæÈÀÅÍÀÊÈÁÅÍ If you are in doubt, follow the same Remember us Adonoy, our God, procedure as above. Cong. äáBèì BaÀÈ (ïîà)ÈÅ If you had already recited the Musaf prayer and then recalled your omission, it on this day for well-being; (ïîà)ÈÅ is the opinion of some, that the Cong. äëøáì Bá eðã÷ôeÈÀÅÍÄÀÈÈ Shemoneh Esrei of Shacharis be repeated be mindful of us on this day, for blessing; as a äáãð, a free-will-offering of prayer,ÀÈÈ Cong. rather than as an obligatory prayer. (See (ïîà)ÈÅ íéiçì Bá eðréLBäåÀÄÅÍÀÇÄ Shulchan Aruch, O.C. # 422:1, 490:2.) and deliver us for life.

úéøç ù SHEMONEH ESREI / 128 eðrLé ïâîÈÅÄÀÅÍ eðéðér äðéæçúåÀÆÁÆÍÈÅÅÍ the Shield of our deliverance, And may our eyes behold 47 øBãå øBãì àeä äzàÇÈÀÈ :íéîçøa ïBiöì EáeLaÀÀ‹ÀÄÀÇÂÄ You are in every generation. Your merciful return to Zion. El äãBðÍÆÀ äåäé äzà CeøaÈÇÈÀÊÈ We will give thanks to You Blessed are You, Adonoy, Eúläz øtñðeÀÇÅÀÄÈÆÍ :ïBiöì BúðéëL øéæçnäÇÇÂÄÀÄÈÀÄ and recount Your praise, Who returns His Divine Presence to Zion. eðéiç-ìrÇÇÅÍ for our lives At the words Cì eðçðà íéãBî “We areÄÂÇÍÀÈ thankful to You,” bend forward; at äåäéÀÊÈ Eãéa íéøeñnäÇÀ‹ÄÀÈÆÍ “Adonoy,” return to an upright position. which are committed into Your hand, eðéúBîLð-ìråÀÇÄÀÅÍ äàãåä THANKSGIVING and for our souls Cì úBãe÷täÇÀ‹È Cì eðçðàÂÇÍÀÈ íéãBîÄ which are entrusted to You, 49 We are thankful to You 48 Eéqð-ìråÀÇÄÆÍ eðéäGà äåäé àeä äzàLÈÇÈÀÊÈÁÅÍ and for Your miracles that You Adonoy are our God eðnr íBé-ìëaLÆÀ‹ÈÄÈÍ ãrå íìBòì eðéúBáà éäGàåÅÅÂÅÍÀÈÈÆ of every day with us and the God of our fathers forever; EéúBáBèå EéúBàìôð-ìråÀÇÄÀÀ‹ÆÍÀÆÍ eðéiç øeöÇÅÍ and for Your wonders and benefactions Rock of our lives, 47 We pray for the privilege of witnessing the visible revelation of the Divine Presence as it appeared to the prophets, to the pious, and to all who were delivered from Egypt.—Kuzari 48 Here you should bow in gratitude, as if standing before the Divine Presence, and say, “We are thankful to You.” The Jews always bowed when they perceived the Divine Presence.—Kuzari 49 Here we thank God for returning our souls each morning, after having “entrusted” them to Him all night.—Eitz Yosef

129 / äøùò äðåîù SHACHARIS øNa-ìë éäGàÁÅÈÈÈ úr-ìëaLÆÀ‹ÈÅ God of all flesh, at all times úéLàøa øöBé eðøöBéÀ‹ÅÍÅÀÅÄ íéøäöå ø÷áå áørÆÍÆÈÍÊÆÀÈÃÈÍÄ Our Creator, Creator of the Beginning. evening, morning and noon. 50 úBàãBäå úBëøaÀÈÀÈ áBhäÇ Blessings and thanksgivings [You are] the Beneficent One LBãwäå ìBãbä EîLìÀÄÀÇÈÀÇÈ Eéîçø eìë-àG ékÄÈÇÂÆÍ to Your great and holy Name eðzîi÷å eðúééçäL ìrÇÆÆÁÄÈÍÀÄÇÀÈÍ for Your compassion is never withheld; for keeping us alive, and sustaining us; íçøîäåÀÇÀ‹ÇÅ eðiçz ïkÅÀÇÅÍ And [You are] the Merciful One so may You always keep us alive Eéãñç enú-àG ékÄÇÍÂÈÆÍ eðîi÷úeÀÇÀ‹ÅÍ for Your kindliness never ceases; and sustain us, :Cì eðée÷ íìBòîÅÈÄÄÍÈ eðéúBiìb óBñàúåÀÆÁÈËÅÍ we have always placed our hope in You. and gather our exiles ELã÷ úBøöçìÀÇÀÈÀÆÍ MODIM D’RABANAN to the Courtyards of Your Sanctuary When the Chazzan repeats the Shemoneh Esrei and concludes ïBiöì BúðéëL øéæçnäÇÇÂÄÀÄÈÀÄ EðBöø úBNrìå Eéwç øBîLìÄÀËÆÍÀÇÂÀÆ Í “Who returns His Divine Presence to to observe Your statutes, and to do Your will, Zion”, the congregation responds by íìL ááìa EcárìeÀÈÀÀ‹ÀÅÈÈÅ saying ïîà “Amein,” and then theÈÅ 51 and to serve You wholeheartedly, following prayer. Cì íéãBî eðçðàL ìrÇÆÂÇÍÀÄÈ Cì eðçðàÂÇÍÀÈ íéãBîÄ for we are thankful to You. We are thankful to You, ìà CeøaÈÅ eðéäGà äåäé àeä äzàLÈÇÈÀÊÈÁÅÍ Blessed is the Almighty that You Adonoy are our God, :úBàãBääÇÈ eðéúBáà éäGàåÅÅÂÅÍ to Whom all thanks are due. and God of our fathers, 50 This phraseconcludesthe earlier declaration,“We willgive thankstoYouand recountYour praise . . . evening, morning, and noon.”—Iyun Tefillah 51 This prayer was ordained by Rav and his colleagues. It is an abstract of several prayers recited by various Rabbis [= Rabanan], and for this reason it is called Modim D’Rabanan.

úéøç ù SHEMONEH ESREI / 130 ärLøä ïåé úeëìî äãîrLkÀÆÈÀ‹ÈÇÀÈÈÈÀ‹ÈÈ On CHANUKAH and PURIM the following when the evil Greek kingdom rose up prayer is added. If you omitted it, you need not repeat the Shemoneh Esrei. If, ìàøNé Enr-ìrÇÇÀ‹ÄÀÈÅ however, you became aware of your against Your people Israel omission before concluding the Beracha, EúøBz íçékLäìÀÇÀÄÈÈÆÍ äåäé äzà Ceøa “Blessed are You, Adonoy,”ÈÇÈÀÊÈ to make them forget Your Torah 52 youshouldsayitat thattime, andresume from ílk ìrå “And for all the foregoing.” IfÀÇËÈ íøéáräìeÀÇÂÄÈ you have already concluded the Beracha, and to turn them away continue without saying this prayer. See EðBöø éwçîÅËÅÀÆ Í Shulchan Aruch, O.C. # 682:1. from the statutes of Your will. íéqpä ìrÇÇÄÄ íéaøä Eéîçøa äzàåÀÇÈÀÇÂÆÍÈÇÄ [We thank You] for the miracles You, in Your abundant mercy, úBøeábä ìrå ï÷øtä ìråÀÇÇËÀÈÀÇÇÀ‹ íúøö úra íäì zãîrÈÇÍÀÈÈÆÀÅÈÈÈ for the redemption, for the mighty deeds, stood by them in their time of distress, úBîçìnä ìrå úBòeLzä ìråÀÇÇÀ‹ÀÇÇÄÀÈ íáéø-úà záøÇÍÀÈÆÄÈ for the deliverances, for the wars You defended their cause, eðéúBáàì úéNrLÆÈÄÍÈÇÂÅÍ íðéc-úà zðcÇÍÀÈÆÄÈ that You performed for our fathers You judged their grievances, íúî÷ð-úà zî÷ðÈÇÍÀÈÆÄÀÈÈ :äfä ïîfa íää íéîiaÇÈÄÈÅÇÀ‹ÇÇÆ You avenged them. in those days at this season. íéøBaâ zøñîÈÇÍÀÈÄÄ ON CHANUKAH: äëåðçì You delivered the mighty íéLlç ãéaÀÇÇÈÄ eäéúzî éîéaÄÅÇÄÀÈÍ into the hands of the weak, In the days of Matisyahu, íéhrî ãéa íéaøåÀÇÄÀÇÀÇÄ ìBãb ïäk ïðçBé ïaÆÈÈÊÅÈ many into the hands of the few, son of Yochanan the High Priest, íéøBäè ãéa íéàîèeÀÅÄÀÇÀÄ åéðáe éàðBîLçÇÀÇÈÈ defiled people into the hands of the undefiled, the Hasmonean and his sons, 52 This refers to rationally conceived laws. S.R. Hirsch comments: The Greeks knew that the key to the Jewish religion is the Torah. If Torah were forgotten, the decline of ritual observance would be inevitable and rapid. Thus, they concentrated first on causing Torah to be forgotten, knowing that the deterioration of religious observance would swiftly follow.

131 / äøùò äðåîù SHACHARIS elà äkðç éîé úðBîL eòá÷åÀÈÀ‹ÀÇÀÅÂËÈÅÍ íé÷écö ãéa íérLøeÀÈÄÀÇÇÄÄ and designated these eight days of Chanukah the wicked into the hands of the righteous, :ìBãbä EîLì ìläìe úBãBäìÀÀÇÅÀÄÀÇÈ ãéa íéãæåÀÅÄÀÇ to thank and praise Your great Name. and insolent (sinners) into the hands of EúøBú é÷ñBòÀ‹ÅÈÆÍ ON PURIM: íéøåôì diligent students of Your Torah. øzñàå éëÇÀÆÀÅ cøî éîéaÄÅÈÀÀ‹ úéNr EìeÀÈÄÍÈ In the days of Mordechai and Esther And You made Yourself äøéaä ïLeLaÀÇÇÄÈ EîÆÍ ìBòa LBã÷å ìBãb íLÅÈÀÈÀÈ in Shushan, the Capital [of Persia], a great and sanctified name in Your world. òLøä ïîä íäéìr ãîrLkÀÆÈÇÂÅÆÈÈÈÈÈ ìàøNé EnrìeÀÇÀ‹ÄÀÈÅ when the evil Haman rose up against them, And for Your people, Israel, âøäì ãéîLäì LwaÄÅÀÇÀÄÇÂÊ äìBãâ äreLz úéNrÈÄÍÈÀÈÀÈ he sought to destroy, to kill, You performed a great deliverance íéãeäiä-ìk-úà ãaàìeÀÇÅÆÈÇÀ‹Ä äfä íBiäk ï÷øôeËÀÈÀÇÇÆ and to annihilate all the Jews, and redemption unto this very day. íéLðå óè ï÷æ-ãrå ørpîÄÇÍÇÀÇÈÅÇÀÈÄ Eéðá eàa ïk øçàåÀÇÍÇÅÈÍÈÆÍ young and old, infants and women, Afterwards, Your sons entered øNr äLBìLa ãçà íBéaÀÆÈÄÀÈÈÈ Eúéa øéáãìÄÀÄÅÆÍ in one day, the thirteenth day the Holy of Holies of Your Abode, øNr-íéðL LãçìÀÍÊÆÀÅÈÈ Eìëéä-úà epôeÄÆÅÈÆÍ of the twelfth month, cleaned Your Temple, øãà Lãç-àeäÍÊÆÂÈ ELc÷î-úà eøäèåÀÄÂÆÄÀÈÆÍ which is the month of Adar, purified Your Sanctuary, æBáì íììLeÀÈÈÈ úBøð e÷éìãäåÀÄÀÄÍÅ and to plunder their wealth. 53 and kindled lights íéaøä Eéîçøa äzàåÀÇÈÀÇÂÆÍÈÇÄ ELã÷ úBøöçaÀÇÀÈÀÆÍ And You, in Your abundant mercy, in the Courtyards of Your Sanctuary, 53 The usual procedure of those times was that all the wealth of executed people reverted to the monarch. In contrast to the norm, Haman decreed that Jewish possessions would be free for all to enjoy. He did this to provide added incentive to the populace who might have hesitated to kill Jews if they had nothing to gain.

úéøç ù SHEMONEH ESREI / 132 already said äåäé äzà Ceøa “Blessed areÈÇÈÀÊÈ Búör-úà zøôäÅÇÍÀÈÆÂÈ You, Adonoy,” continue the prayers without saying áBúëe “Inscribe.”À BzáLçî-úà zì÷ì÷åÀÄÀÇÍÀÈÆÇÂÇÀ annulled his counsel, äìq EeãBéÍÆÍÈ íéiçä ìëåÀÊÇÇÄ 54 frustrated his intention, And all the living shall thank You forever BLàøa Bìeîb Bl úBáLäåÇÂÅÍÈÀÀÊ úîàa EîL-úà eììäéåÄÇÀ‹ÆÄÀÆÁÆ and brought his evil plan upon his own head, and praise Your Name with sincerity; åéða-úàå BúBà eìúåÀÈÀÆÈÈ eðúreLé ìàäÈÅÀÈÅÍ and they hanged him and his sons :õrä-ìrÇÈÅ the Almighty, Who is our deliverance upon the gallows. :äìñ eðúøæråÀÆÀÈÅÍÆÍÈ and our help forever. ílk-ìråÀÇËÈ äåäé äzà CeøaÈÇÈÀÊÈ And for all the foregoing Blessed are You, Adonoy, eðkìî EîL íîBøúéå CøaúéÄÀÈÇÀÄÀÇÄÀÇÀÅÍ EîL áBhäÇÄÀ blessed and exalted be your Name, our King, “The Beneficent” is Your Name :ãrå íìBòì ãéîzÈÄÀÈÈÆ :úBãBäì äàð EìeÀÈÆÀ constantly, forever and ever. and You it is fitting to praise. During the Ten Days of Penitence add: To be said by the Chazzan except on íéáBè íéiçì áBúëeÀÀÇÄÄ TISHA B’AV or in the house of a mourner. Inscribe for a good life íéðäë úëøá :Eúéøá éða-ìkÈÀÅÀÄÆÍ BIRKAS KOHANIM 55 all the children of Your covenant. eðëøa eðéúBáà éäGàå eðéäGàÁÅÍÅÅÂÅÍÈÀ‹ÅÍ If you forgot to say the above and became Our God, and God of our fathers, bless us aware of the omission before concluding the Beracha, you should recite it at that äøBza úLlLîä äëøaáÇÀ‹ÈÈÇÀ‹ËÆÍÆÇÈ time and repeat the rest of the Beracha with the threefold blessing of the Torah, that follows the insert. If you have 54 Some say ìëå.ÀÈ 55 In Leviticus 9:22, we find that after he completed the Divine offering, Aaron lifted up his hands and blessed the people. In a like manner, his descendants, the Kohanim, uttered the priestly blessing after performing the Temple Service. In our days, on the occasions when the

133 / äøùò äðåîù SHACHARIS íåìù Ecár äLî éãé ìr äáeúkäÇÀ‹ÈÇÀÅÆÇÀÆÍ PRAYER FOR PEACE written by the hand of Moses, Your servant, ïøäà étî äøeîàäÈÂÈÄÄÇÂÊ äëøáe äáBèÈÀÈÈ íBìL íéNÄÈ pronounced from the mouth of Aaron Grant peace, 57 goodness, and blessing, ELBã÷ ír íéðäk åéðáeÈÈÊÂÄÇÀÆÍ íéîçøå ãñçå ïçÅÈÆÍÆÀÇÂÄ and his sons, the Kohanim, Your holy people; favor, kindness and compassion :øeîàkÈÈ Enr ìàøNé-ìk ìrå eðéìrÈÅÍÀÇÈÄÀÈÅÇÆÍ as it is said: upon us and upon all Israel, Your people. :EøîLéå äåäé EÀÊÈÀÄÀÀ‹ÆÍ ëøáéÀÈÆÀ‹ ãçàk eðlk eðéáà eðëøaÈÀ‹ÅÍÈÄÍËÈÍÀÆÈ Adonoy bless you and guard you. Congregation responds: Bless us, our Father, all of us as one ïBöø éäé ïk “so may it be [Your] will.”ÅÀÄÈ Eéðt øBàaÀÈÆÍ with the light of Your countenance. Eéìà åéðt äåäé øàéÈÅÀÊÈÈÈÅÆÍ Eéðt øBàá ékÄÀÈÆÍ Adonoy shine His countenance upon you :DpçéåÄËÆ Í For by the light of Your countenance and be gracious unto you. eðéäGà äåäé eðl zúðÈÇÍÈÈÍÀÊÈÁÅÍ You gave us Adonoy our God, ïBöø éäé ïk “so may it be [Your] will.”ÅÀÄÈ Congregation responds: ãñç úáäàå íéiç úøBzÇÇÄÀÇÍÂÇÆÍÆ Eéìà åéðt äåäé àOéÄÈÀÊÈÈÈÅÆÍ a Torah of life and the love of kindliness, 58 Adonoy turn His countenance toward you íéîçøå äëøáe ä÷ãöeÀÈÈÀÈÈÀÇÂÄ :íBìL Eì íNéåÀÈÅÀÈ righteousness, blessing, compassion, and grant you peace. 56 íBìLå íéiçåÀÇÄÀÈ Congregation responds: life, and peace. ïBöø éäé ïk “so may it be [Your] will.”ÅÀÄÈ kohanim recite the priestly blessings, they do so immediately after the “We are thankful” prayer which terminates the Avodah (Service) section of the Shemoneh Esrei. When Kohanim do not recite the blessings, the blessings are mentioned by the Chazzan in his repetition of the Shemoneh Esrei.—Avudraham 56 Rashi paraphrases this blessing with the words Bñrk Láëé, “May He withhold His anger.”ÄÀÇ 57 Since the Birkas Kohanim concludes with a blessing for peace, this concluding blessing is a restatement of the last benediction in the form of a congregational prayer.—Pesher Dovor

úéøç ù SHEMONEH ESREI / 134 :íBìLìe íéáBè íéiçìÀÇÄÄÀÈ Eéðéra áBèåÀÀÅÆÍ for a good life and peace. And may it be good in Your sight If you forget to say the above, apply the ìàøNé Enr-úà CøáìÀÈÅÆÇÀ‹ÄÀÈÅ same law regarding íéáBè íéiçì áBúëeÀÀÇÄÄ “Inscribe for a good life,” on page 132. to bless Your people Israel, ärL-ìëáe úr-ìëaÀÈÅÀÈÈÈ äåäé äzà CeøaÈÇÈÀÊÈ * at all times and at every moment Blessed are You, Adonoy, : EîBìLaÄÀÆÍ :íBìMa ìàøNé Bnr-úà CøáîäÇÀ‹ÈÅÆÇÄÀÈÅÇÈ with Your peace. Who blesses His people Israel with peace During the Ten Days of Penitence *During the Ten Days of Penitence continue here: some conclude: íBìLå äëøa íéiç øôñaÀÅÍÆÇÄÀÈÈÀÈ äåäé äzà CeøaÈÇÈÀÊÈ In the book of life, blessing, peace Blessed are You, Adonoy, äáBè äñðøôeÇÀÈÈÈ :íBìMä äNBòÆÇÈ and abundant maintenance, áúkðå øëfðÄÈÅÀÄÈÅ Who makes the peace. **Many say the following at this point: may we be remembered and inscribed Eéðôì éaì ïBéâäå éô-éøîà ïBöøì eéäéÄÀÀÈÄÀÅÄÀÆÀÄÄÀÈÆÍ EéðôìÀÈÆÍ :éìàBâå éøeö äåäéÀÊÈÄÀÂÄ before You; òøî éðBLì øBöðÀÀÄÅÈ éäGàÁÇ ìàøNé úéa Enr-ìëå eðçðàÂÇÍÀÀÈÇÀ‹ÅÄÀÈÅ My God, guard my tongue from evil 59 we and all Your people, the House of Israel, ** From here until you take three steps back, you may answer: àaø dîL àäé ïîà, and ïîà afterÈÅÀÅÀÅÇÈ È Å àîÈ ìra ïøéîàc in Kaddish; eëøa; LBã÷ and ãBák Ceøa of Kedusha; and the three words Cì eðçðàÇÂÄÈÀÈÀ‹ È À ‹ È À È È Â Ç Í À íéãBî. YouÄ may also answer ïîà after the Berachos of LBãwä ìàä and älôz rîBLÈÅ Ç È È Å Å Í Ç À Ä È 58 One of the most important mitzvos of the “Torah of Life” is the mitzvah of doing kindness. But it is incomplete unless there is a love of kindliness in the heart which precedes the act of kindliness.—Pesher Dovor 59 This prayer was the personal meditation of Mar the son of Ravina, which he recited after he completed his prayers (Maseches Berachos 17a), and it is therefore expressed in the singular. The Jew prays that his mouth, his tongue, and his lips, which have just served as the instruments for his communion with God, will not forfeit any of their moral purity in his dealings with his fellow men.—Yaavetz

135 / äøùò äðåîù SHACHARIS :EúøBz ïrîÇÍÇÈÆÍ ì äNrÂÅÀ äîøî øacî éúôNeÀÈÇÄÇÅÄÀÈ Act for the sake of Your Torah. and my lips from speaking deceitfully. Eéãéãé ïeöìçé ïrîÇÍÇÅÈÀ‹ÀÄÆÍ ìÀ éìì÷îÀÇÀ‹Ç ìåÀÄ In order that Your loved ones be released, To those who curse me, :éððrå Eðéîé äréLBäÄÍÈÀÄÀ‹ÇÂÅÍÄ íBcú éLôðÇÀÄÄ deliver [with] Your right hand and answer me. may my soul be unresponsive; :äéäz ìkì øôrk éLôðåÀÇÀÄÆÈÈÇÊÄÀÆ Biblical phrases applicable to one’s name 61 may be found beginning on p. 432. and let my soul be like dust to all. ïBöøì eéäéÄÀÀÈ EúøBúa éaì çútÀÇÄÄÀÈÆÍ May they be acceptable, Open my heart to Your Torah éô-éøîàÄÀÅÄ éLôð ócøz EéúBöîáeÀÄÀÆÍÄÀÊÇÀÄ the words of my mouth and let my soul pursue Your commandments. 60 Eéðôì éaì ïBéâäåÀÆÀÄÄÀÈÆÍ ärø éìr íéáLBçä-ìëåÀÈÇÀ ‹ ÄÈÇÈÈ And all who plan evil against me, and the thoughts of my heart, before You :éìàBâå éøeö äåäéÀÊÈÄÀÂÄ íúör øôä äøäîÀÅÈÈÅÂÈÈ Adonoy, my Rock and my Redeemer. quickly annul their counsel åéîBøîa íBìL äNòÊÆÈÄÀÈ :ízáLçî ì÷ì÷åÀÇÀÅÇÂÇÀÈ He Who makes peace in His high heavens and frustrate their intention. eðéìr íBìL äNré àeäÇÂÆÈÈÅÍ EîL ïrîÇÍÇÀÆÍ ì äNrÂÅÀ may He make peace upon us Act for the sake of Your Name. ìàøNé-ìk ìråÀÇÈÄÀÈÅ Eðéîé ïrîÇÍÇÀÄÆ Í ì äNrÂÅÀ and upon all Israel Act for the sake of Your right hand. :ïîà eøîàåÀÄÀÈÅ EúMã÷ ïrîÇÍÇÀËÈÆÍ ì äNrÂÅÀ and say, Amein. Act for the sake of Your holiness. 60 May I have an open, receptive and understanding mind and spirit in the study of Torah. When it comes to mitzvos, let my soul know no indifference, indolence, or passivity. Let me demonstrate zealous and vigorous endeavor in all things pertaining to Your mitzvos.—Etz Yosef; S.R. Hirsch 61 According to Kitzur Shelah, it is of special merit to recite a Scriptural verse signifying your name before you conclude the Shemoneh Esrei. This verse (or verses) should be recited before you say ïBöøì eéäé.ÄÀÀÈ

úéøç ù SHEMONEH ESREI / 136 íìBò éîékÄÅÈ EéðôlîÄÀ‹ÈÆÍ ïBöø éäéÀÄÈ as in the days of old, May it be Your will, :úBiðBîã÷ íéðLëeÀÈÄÇÀÄ eðéúBáà éäGàå eðéäGà äåäéÀÊÈÁÅÍÅÅÂÅÍ and in earlier years. Adonoy, our God, and the God of our Fathers äåäéì äáøråÀÈÀ‹ÈÇÊÈ Lc÷nä úéa äðaiLÆÄÈÆÅÇÄÀÈ And let Adonoy be pleased that the Holy Temple be rebuilt íéìLeøéå äãeäé úçðîÄÀÇÀÈÄÈÈÍÄ eðéîéá äøäîaÄÀÅÈÀÈÅÍ with the offerings of Judah and Jerusalem speedily in our days, íìBò éîékÄÅÈ :EúøBúa eð÷ìç ïúåÀÅÆÀÅÍÀÈÆÍ as in the days of old. and grant us our share in Your Torah. :úBiðBîã÷ íéðLëeÀÈÄÇÀÄ äàøéa Eãárð íLåÀÈÇÂÈÀÀÄÀÈ and in earlier years. And there we will serve You reverently On ROSH CHODESH, CHOL HAMO’ED and CHANUKAH, Hallel is recited, page 351. During the TEN DAYS OF PENITENCE Avinu Malkeinu is recited, page 141 followed by Tachanun, page 137 or Vehu Rachum, page 147. On FAST DAYS, (except for Tisha B’Av) Selichos are recited: Monday/Thursday/Monday, page 402; Tenth of Teves, page 413; Fast of Esther, page 418; Seventeenth of Tamuz, page 422. On TISHA B’AV continue with äøåúä úàéø÷, page 166. On days when Tachanun is omitted the Chazzan continues with Half-Kaddish on page 164.