37 / úåðáø÷ SHACHARIS dì ïéôéÈÄÈ ìàéìîb ïa ïBòîLÄÀÆÇÀÄÅ ïaøÇÈ was well suited for that purpose, Rabbi Shimon ben Gamliel ïéñéðëî ïéàL àlàÆÈÆÅÇÀÄÄ øîBàÅ they did not bring says: Lc÷na íéìâø éîÅÇÀÇÍÄÇÄÀÈ óøN àlà Bðéà éøväÇÃÄÅÆÈÀÈ the water of Raglayim into the Temple “The balm is nothing but sap :ãBákä éðtîÄÀ‹ÅÇÈ óèwä éörî óèBpäÇÅÅÂÅÇÀ‹È because it would be disrespectful”. 82 which drips from the balsam tree. àéðzÇÀÈ äàá àéä äîÈÄÈÍÈ ì äðéLøk úéøaÊÄÇÀÄÈÈ Why was the Carshina lye used? It was taught in a Beraysa: øîBà ïúð éaøÇÄÈÈÅ ïøtvä-úà da úBtéì éãkÀÅÀÇÈÆÇÄÍÊÆ Rabbi Nosson says, To refine the onycha ÷çBL àeäLkÀÆÅ äàð àäzL éãkÀÅÆÀ‹ÅÈÈ “While [the Kohein] ground [the incense] in order to make it pleasant. øîBàÅ àá àeä äîÈÈ ì ïéñéøô÷ ïééÅÇÀÄÄÈ he would say, Why was Cyprus wine used? ÷ãä áèéä áèéä ÷ãäÈÅÅÅÅÅÈÅ ïøtöä-úà Ba úBøLì éãkÀÅÄÀÆÇÄÍÊÆ ‘Hodeik heiteiv, heiteiv hodeik,’ The onycha was soaked in it íéîNaì äôé ìBwäL éðtîÄÀ‹ÅÆÇÈÆÇÀ‹ÈÄ äfr àäzL éãkÀÅÆÀ‹ÅÇÈ because the sound 83 is good for the spices. to give it a pungent odor. ïéàöçì dîhtÄÀ‹ÈÇÂÈÄ íéìâø éî àGäåÇÂÅÇÀÇÍÄ If half 84 the quantity of incense was prepared Though the water of Raglayim 81 with incense which was unfit. This was considered as an unwarranted entry into the Holy of Holies which carried the death decree.—Rashi 81 This water came from a well named Raglayim.—Kol Bo 82 Since Mei Raglayim (lit., water from the feet) is a euphemism for urine, it would have been disrespectful to use this water in the Temple. Others hold that the term “waters of Raglayim” actually refers to urine, which could have been used as a soaking agent were it not indecent to bring it into a sacred place.—Kol Bo 83 Some suggest that the sound of these specific words affects the spices. 84 184 manim instead of 368.
úéøç ù KORBANOS OFFERINGS / 38 àéðzÇÀÈ äøLkÀÅÈ It was taught in a Beraysa: it was acceptable, øîBà àøt÷ øaÇÇÈÈÅ LéìLìÄÀÄ Bar Kappara says, but if only a third äðL íéráLì Bà íéMLì úçàÇÇÀÄÄÀÄÀÄÈÈ réáøìåÀÄÀÄÍÇ “Once in sixty or seventy years 86 or a fourth [of it was prepared] íéøéL ìL äàá äúéäÈÀ‹ÈÈÈÆÄÇÍÄ :eðrîL àGÈÈÍÀ the accumulated surplus was sufficient we have not heard 85 :ïéàöçìÇÂÈÄ [whether it was acceptable.”] to provide half äãeäé éaø øîàÈÇÇÄÀÈ [the yearly quantity of incense.”] Rabbi Yehuda said, àøt÷ øa éðz ãBòåÀÈÅÇÇÈÈ ììkä äæÆÇÀ‹È Bar Kappara also taught, “This is the general rule: da ïúBð äéä elàÄÈÈÅÈ íàÄ “If he would have put into it If [it was prepared with all its ingredients] Lác ìL áBèøB÷À‹ÆÀÇ dúcîkÀÄÈÈ a minute quantity of honey, in the correct proportion, ãîrì ìBëé íãà ïéàÅÈÈÈÇÂÊ äøLkÀÅÈ no one could have withstood [resisted] it is acceptable dçéø éðtîÄÀ‹ÅÅÈ ïéàöçìÇÂÈÄ the scent. even if only half was prepared; Lác da ïéáørî ïéà äîÈÅÀÈÀ‹ÄÈÀÇ ìåÀÈ äéðnñ ìkî úçà øqç íàåÀÄÄÇÇÇÄÈÇÈÆÍÈ Why was no honey mixed with it? but if he left out any of its spices, äøîà äøBzäL éðtîÄÀ‹ÅÆÇÈÈÀ‹È :äúéî áiçÇÈÄÈ Because the Torah says, (Leviticus 2:11) he was liable for the death penalty. 85 I.e., we did not hear our teachers expound this question. 86 The exact number of years varied with the size of the hands of the High Priests over the years, for the surplus was what remained of these three manim from which he took two handfuls each Yom Kippur.
39 / úåðáø÷ SHACHARIS éðááBñz èlô épøÈÅÇÅÀÀ‹ÅÍÄ Lác-ìëå øàN-ìë ékÄÈÀÊÀÈÀÇ with glad song of rescue, You envelop me, For any leaven or honey, :äìñÆÍÈ epnî eøéè÷ú-àGÇÀÄÍÄÆÍ Selah! do not burn from them, äåäéì äáøråÀÈÀ‹ÈÇÈÊ :äåäéì äMàÄÆÇÈÊ Let Adonoy be pleased [as] a fire-offering to Adonoy.” íéìLeøéå äãeäé úçðîÄÀÇÀÈÄÈÈÍÄ with the offerings of Judah and Jerusalem, Recite each of these verses three times: :úBiðîã÷ íéðLëe íìBò éîékÄÅÈÀÈÄÇÀÊÄ eðnr úBàáö äåäéÀÊÈÀÈÄÈÍ as in the days of old and in earlier years. á÷ré éäGà eðì ábNîÄÀÈÈÍÁÅÇÂÊ Adonoy of Hosts is with us, øcñî äåäÂÈÀÇÅ éiaàÇÇÅ a stronghold for us is the God of Jacob, Abbaye listed (ô'â) :äìñÆÍÈ äëørnä øãñÅÍÆÇÇÂÈÈ Selah! the order of the [daily] Altar service úBàáö äåäéÀÊÈÀÈ àøîâã àîMîÄÀ ‹ ÈÄÀÈÈ Adonoy of Hosts, based on tradition, (ô'â) :Ca çèa íãà éøLàÇÀÅÈÈÊÅÍÇÈ ìeàL àaàã àalàåÀÇÄÈÀÇÈÈ fortunate is the man who trusts in You. and according to the opinion of Abba Shaul: äréLBä äåäéÀÊÈÄÍÈ [the arranging on the Altar Adonoy, deliver [us]! äìBãâ äëørîÇÂÈÈÀÈ (ô'â) :eðàø÷-íBéá eððré CìnäÇÆÍÆÇÂÅÍÀÈÀÅÍ of the] great Pyre 87 The King will answer us on the day we call. äiðL äëørîÇÂÈÈÀÄÈ ì úîãB÷ÆÍÆÀ precedes the second pyre éì øúñ äzàÇÈÅÍÆÄ [from which live coals are taken] You are my shelter; úøè÷ ìLÆÀÍÊÆ éðøvz øvîÄÇÄÀ‹ÅÍÄ for the incense-offering; from distress You preserve me; 87 This is the Altar upon which the daily and other offerings were burned. This pyre was on the east side of the Altar.—Derech Chayim
úéøç ù KORBANOS OFFERINGS / 40 íãB÷ ãéîzä íãåÀÇÇÈÄÅ úøè÷ ìL äiðL äëøÈÈÀÄÈÆÀÍÊÆ rîeÇ the blood of the daily-offering precedes the second pyre of the incense-offering úBøð ézL úáèäìÇÂÈÇÀÅÅ úîãB÷ÆÍÆ the cleaning of the [remaining] two lamps; [is arranged] before úîãB÷ úBøð ézL úáèäåÇÂÈÇÀÅÅÆÍÆ íéör éøæâ éðL øecñìÀÄÀÅÄÀÅÅÄ the cleaning of the two lamps precedes the placement of two logs úøè÷ìÄÀÍÊÆ [on the large pyre 88 ] the incense-offering; íãB÷ íéör éøæâ éðL øecñåÀÄÀÅÄÀÅÅÄÅ úîãB÷ úøè÷eÀÍÊÆÆÍÆ the placement of the two logs precedes the incense-offering precedes ïeMãìÀÄ íéøáàìÀÅÈÄ the removal of the ashes [burning] the limbs [of the daily-offering]; éîéðtä çaæîÄÀÅÍÇÇÀ‹ÄÄ íéøáàåÀÅÈÄ from the inner Altar; burning the limbs éîéðtä çaæî ïeMãåÀÄÄÀÅÍÇÇÀ‹ÄÄ äçðîÄÀÈ ìÀ the removal of the ashes from the inner Altar [precedes] the meal-offering; 90 íãB÷Å äçðîeÄÀÈ precedes the meal-offering [precedes] úBøð Lîç úáèäìÇÂÈÇÈÅÅ ïézáçìÇÂÄÄ the cleaning of five lamps the baking-pan-offering; 91 [of the Menorah]; 89 ïézáçåÇÂÄÄ úîãB÷ úBøð LîçÈÅÅÆÍÆ úáèäÂÈÇ åÇ the baking-pan-offerings [precede] the cleaning of the five lamps precedes ïéëñðìÄÀÈÄ ãéîzä íãìÀÇÇÈÄ the wine libations; [sprinkling] the blood of the daily-offering; 88 Each of these logs measured a square cubit. They were laid on to assure a sufficiently large fire.—Derech Chayim 89 These were the five westernmost lamps of the Menorah.—Derech Chayim 90 A meal-offering accompanied each daily burnt-offering. 91 These were daily-offerings that were incumbent upon the Kohein Gadol. Half the offering was brought in the morning and the other half in the afternoon.
41 / úåðáø÷ SHACHARIS The following is the prayer of Rabbi ïéëñðeÀÈÄ Nechunya ben Hakanah: the wine-libations [precede] àpàÈÈ ïéôñeîÈÄ ìÀ Please, the Mussaf-offering; 92 Eðéîé úlãb çëaÀÍÊÇÀËÇÀÄÀ‹ ïéôñeîeÈÄ by the force of Your great right hand, the Mussaf-offering [precedes] :äøeøö øézzÇÄÀÈ ïéëéæáìÀÈÄÄ release the bound one. the two bowls of frankincense; 93 Enr úpø ìa÷ÇÅÄÇÇÀ‹ ïéîãB÷ ïéëéæáeÈÄÄÀ‹Ä Accept the prayer of Your people; and the two bowls of frankincense precede :àøBð eðøäè eðábNÇÀ‹ÅÍÇÂÅÍÈ íéaørä ïéa ìL ãéîúìÀÈÄÆÅÈÇÀÈÍÄ strengthen us, purify us, Awesome One! the daily afternoon-offering, øBaâ àðÈÄ øîàpLÆÆÁÇ Please! Mighty One, for it is said, (Leviticus 6:5) Eãeçé éLøBcÀ‹ÅÄÀ‹ äéìr CøråÀÈÇÈÆÍÈ those who seek Your Unity, “And [the Kohein] shall arrange on it :íøîL úáákÀÈÇÈÀÅ äìòäÈÊÈ preserve them like the pupil [of Your eye]. the burnt-offering, íøäè íëøaÈÀ‹ÅÇÂÅ íéîÈÄ ìMä éáìç äéìr øéè÷äåÀÄÀÄÈÆÍÈÆÀÅÇÀ ‹ Bless them, purify them, and burn on it the fat of the peace-offerings.” íîçøÇÂÅ íìLä äéìrÈÆÍÈÇÀÅ have mercy on them; Therewith complete 94 Eú÷ãöÄÀÈÀ‹ :ílk úBðaøwä ìkÈÇÈÀÈËÈ Your benevolent righteousness all the offerings [of the day]. 92 Musaf offerings were brought on Shabbos, Rosh Chodesh, and on Festivals when work is totally forbidden. 93 Two bowls of frankincense were placed near the shewbreads every Shabbos. 94 The Hebrew word shelamim is here interpreted to indicate completion (from the root sholam ).—Rashi, Maseches Yoma 33a
úéøç ù KORBANOS OFFERINGS / 42 íúãBára íéðäk úBéäìåÀÄÀÊÂÄÇÂÈÈ :íìîb ãéîzÈÄÈÀÅ and have the Kohanim perform their service, [may You] always bestow upon them. íiåìeÀÄÄ Eáeè áøa LBã÷ ïéñçÂÄÈÀÊÀ‹ and the Levites Mighty, Holy One, in Your abundant goodness, íðëeãaÀÈÈ :Eúãr ìäðÇÅÂÈÆÍ [sing and play music] on the platform, lead Your community. ìàøNéåÀÄÀÈÅ äðt Enrì äàb ãéçéÈÄÅÆÀÇÀ‹ÀÅ and the Israelites Unique One, Exalted, turn to Your people íãîrîaÀÇÂÈÈ :EúMã÷ éøëBæÀ‹ÅÀËÈÆÍ [attend] at their Ma’amad. 95 who are mindful of Your holiness. eðéúBðåra äzråÀÇÈÇÂÊÅÍ eðú÷rö òîLe ìa÷ eðúråLÇÀÈÅÍÇÅÀÇÇÂÈÅÍ And now, because of our sins, Accept our prayer and hear our cry, Lc÷nä úéa áøçÈÅÅÇÄÀÈ :úBîeìrz rãBéÅÍÇÇ the Holy Temple is destroyed, [You] Who knows hidden thoughts. ãéîzä ìháeËÇÇÈÄ íL CeøaÈÅ and the Daily offering discontinued; Blessed [is His] Name, BúãBára ïäë àG eðì ïéàåÀÅÈÍÊÅÇÂÈ Búeëìî ãBákÀÇÀ we have neither a Kohein at his service, Whose glorious kingdom Bðëeãa éåì àGåÀÅÄÀÈ :ãrå íìBòìÀÈÈÆ nor a Levite on his platform, is forever and ever. Bãîrîa ìàøNé àGåÀÄÀÈÅÀÇÂÈ eðúéeö äzàÇÈÄÄÈÍ íéîÄ ìBòä ïBaøÄÈÈ nor an Israelite at his Ma’amad. Master of the Worlds, You commanded us zøîà äzàåÀÇÈÈÇÍÀÈ ãéîzä ïaø÷ áéø÷äìÀÇÀÄÈÀÇÇÈÄ [However,] You have said to bring the Daily offering :eðéúôN íéøô äîÈÈÄÀÈÅÍ lLðeÀÇÀ‹ BãrBîaÀ “Let the offering of our lips replace bullocks.” at its appointed time; 95 All of Israel was divided into twenty-four divisions. Representatives of each division—in rotation—spent one week at a time in Jerusalem in attendance upon the services of the daily offerings, which were offered on behalf of all Jewry. Each such group, or maamad, represented all the Israelites at the services.
43 / úåðáø÷ SHACHARIS úìñ íéðøNr äLìLeÀÈÆÀÊÄÍÊÆ Eéðôlî ïBöø éäé ïëìÈÅÀÄÈÄÀ‹ÈÆÍ And three-tenths [of an epha] of fine flour Therefore let it be Your will ïîMá äìeìa äçðîÄÀÈÀÈÇÆÍÆ eðéúBáà éäGàå eðéäGà äåäéÀÊÈÁÅÍÅÅÂÅÍ for a meal-offering mixed with the [olive] oil, Adonoy, our God, and God of our fathers, ãçàä øtìÇÈÈÆÈ eðéúBúôN çéN àäiLÆÀ‹ÅÄÍÇÄÀÅÍ for each bullock; that the prayer of our lips úìñ íéðøNr éðLeÀÅÆÀÊÄÍÊÆ ìa÷îe áeLçÈÀËÈ and two-tenths of fine flour be considered, and accepted ïîMá äìeìa äçðîÄÀÈÀÈÇÆÍÆ Eéðôì ävøîeÀËÆÀÈÆÍ for a meal-offering mixed with the [olive] oil, and regarded favorably before You, :ãçàä ìéàìÈÇÍÄÈÆÈ ãéîzä ïaø÷ eðáø÷ä elàkÀÄÄÀÇÍÀÈÀÇÇÈÄ for the one ram. as if we had offered the Daily offering úìñ ïBøOr ïøOråÀÄÈÊÄÈÍÊÆ BãrBîaÀ And one-tenth of fine flour each at its appointed time, ïîMá äìeìa äçðîÄÀÈÀÈÇÆÍÆ :Bãîrî ìr eðãîråÀÈÇÍÀÇÇÂÈ for a meal-offering mixed with the [olive] oil, and stood in attendance at its service, ãçàä NákìÇÆÍÆÈÆÈ for each lamb; On Rosh Chodesh add: ççéð çéø äìòÊÈÅÍÇÄÍÊÇ íëéLãç éLàøáeÀÈÅÈÀÅÆ a burnt-offering of pleasing savor, And on your Rosh Chodesh days :äåäéì äMàÄÆÇÈÊ äåäéì äìò eáéø÷zÇÀÄÍÊÈÇÈÊ a fire-offering to Adonoy. you shall bring a burnt-offering to Adonoy. íäékñðåÀÄÀÅÆ íéðL ø÷á-éða íéøtÈÄÀÅÈÈÀÇÍÄ Their libations shall be: Two young bullocks, øtì äéäé ïéää éöçÂÄÇÄÄÀÆÇÈ ãçà ìéàåÀÇÍÄÆÈ half a hin for [each] bullock, one ram, ìéàì ïéää úLéìLeÀÄÄÇÄÈÇÍÄ äráL äðL-éða íéNákÀÈÄÀÅÈÈÄÀÈ a third of a hin for the ram, seven male yearling lambs ïéé Nákì ïéää úréáøeÀÄÄÇÄÇÆÍÆÈÍÄ :íîéîzÀÄÄ and a fourth of a hin for each lamb—wine; without blemish.
úéøç ù KORBANOS OFFERINGS / 44 The following are Mishnayos found in Lãç úìò úàæÊÊÇÍÊÆ thefifth chapterof MasechesZevachim. this is the burnt-offering of Rosh Chodesh, BLãçaÀÈÀ à äðùî each Rosh Chodesh, MISHNAH I :äðMä éLãçìÀÈÀÅÇÈÈ íéçáæ ìLÆÀÈÄ ïîB÷î eäæéàÅÆÀÈ for [all] the Rosh Chodesh days of the year. Where are the offerings slaughtered ãçà íéfr øérNeÀÄÄÄÆÈ [in the Holy Temple?] ïúèéçL íéLã÷ éLã÷ÈÀÅÈÈÄÀÄÈÈ äåäéì úàhçìÀÇÈÇÈÊ And one he-goat The holiest of offerings 96 are slaughtered ïBôvaÇÈ for a sin-offering to Adonoy, on the north side [of the Altar]. äNré ãéîzä úìò-ìrÇÊÇÇÈÄÅÈÆ íéøetkä íBé ìL øérNå øtÈÀÈÄÆÇÄÄ in addition to the daily burnt-offering The bullock and he-goat of Yom Kippur :BkñðåÀÄÀ ïBôva ïúèéçLÀÄÈÈÇÈ and its libation. are slaughtered on the north side, The following sequence of Mish- ïîc ìea÷åÀÄÈÈ nayos and the selection from Sifra and their blood is received 97 “Rabbi Yishmael Says,” were inserted after the Scriptural selections dealing ïBôva úøL éìëaÄÀÄÈÅÇÈ with daily-offerings in order to give every Jew the opportunity to study/ in a sacred vessel, on the north side. recite daily, the minimum of selections äéfä ïeòè ïîãåÀÈÈÈÇÈÈ from Scripture, Mishnah, and Talmud. Their blood must be thrown Even though Sifra is not actually a Tal- íécaä ïéa ìrÇÅÇÇÄ mudic tractate, it is a Tannaitic expan- sion of Mishnah. (See Shulchan Aruch, between the poles 98 [of the Ark], Orach Chaim 50:1). 96 These include all burnt-offerings, sin-offerings and guilt-offerings. 97 The blood was received directly from the throat of the animal. 98 The Kohein Gadol actually stood between the poles of the Ark and sprinkled the blood once above [on the Ark Cover] and seven times below [the Ark Cover].
45 / úåðáø÷ SHACHARIS á äðùî úëøtä ìråÀÇÇÈÍÊÆ MISHNAH II and in front of the curtain 99 íéôøNpäÇÄÀÈÄ íéøtÈÄ áäfä çaæî ìråÀÇÄÀÇÇÈÈ and upon the Gold Altar; 100 The bullocks that are burned entirely, íéôøNpä íéøérNeÀÄÄÇÄÀÈÄ ïäî úçà äðzîÇÈÈÇÇÅÆ and the he-goats that are burned entirely, 102 [omission of] any one of these applications ïBôva ïúèéçLÀÄÈÈÇÈ :úákrîÀÇÈÍÆ are slaughtered on the north side, prevents [atonement]. 101 ïîc ìea÷åÀÄÈÈ ícä éøéLÀÈÅÇÈ and their blood is received The remainder of the blood [in the vessel] ïBôva úøL éìëaÄÀÄÈÅÇÈ CôBL äéäÈÈÅ in a sacred vessel, on the north side; he [the Kohein] would pour äéfä ïeòè ïîãåÀÈÈÈÇÈÈ éáørî ãBñé ìrÇÀÇÂÈÄ their blood must be thrown on the western base úëøtä ìrÇÇÈÍÊÆ ïBöéçä çaæî ìLÆÄÀÅÍÇÇÄ in front of the curtain 103 of the Outer Altar; áäfä çaæî ìråÀÇÄÀÇÇÈÈ ïúð àG íàÄÈÇ and upon the Gold Altar; [but] if he did not do so, ïäî úçà äðzîÇÈÈÇÇÅÆ :ákr àGÄÅ [omission of] any one of these applications it did not prevent [atonement]. 99 Separating the Holy of Holies from the Holy. 100 The Gold Altar stood inside the Holy confines, whereas the Copper or Outer Altar stood in the Courtyard. 101 Atonement was achieved only upon completion of the service of sprinkling the blood. 102 A bullock was brought as a burnt-offering in one of two cases: It was brought as an atonement when the entire nation sinned unknowingly, as a result of an erroneous ruling by the Sanhedrin, Supreme Court; it was brought by the Kohein Gadol when he sinned unknowingly as a result of an erroneous interpretation of the law on his part. A he-goat was brought as an atonement when the king sinned in similar circumstances, or when an entire tribe committed an idolatrous sin. 103 Separating the Holy of Holies from the Holy.
úéøç ù KORBANOS OFFERINGS / 46 øeavä úàhç ïä elàÅÍÅÇÊÇÄ :úákrîÀÇÈÍÆ these are the communal sin-offerings: prevents [atonement]. íéLãç éLàø éøérNÀÄÅÈÅÃÈÄ ícä éøéLÀÈÅÇÈ The he-goats offered on Rosh Chodesh The remainder of the blood [in the vessel] úBãrBî ìLåÀÆ CôBL äéäÈÈÅ and on the Festivals he [the Kohein] would pour ïBôva ïúèéçLÀÄÈÈÇÈ éáørî ãBñé ìrÇÀÇÂÈÄ on the western base are slaughtered on the north side, ïîc ìea÷åÀÄÈÈ ïBöéçä çaæî ìLÆÄÀÅÍÇÇÄ of the Outer Altar; and their blood must be received ïúð àG íàÄÈÇ ïBôva úøL éìëaÄÀÄÈÅÇÈ [but] if he did not do so, in a sacred vessel, on the north side; ákr àGÄÅ úBðzî òaøà ïeòè ïîãåÀÈÈÈÇÀÇÇÈ it did not prevent [atonement]. their blood requires four applications ïéôøNð elàå elàÅÍÈÅÍÄÀÈÄ úBðø÷ òaøà ìrÇÇÀÇÀÈ These [offerings] and those 104 are burned [one] on each of the four corners. 106 :ïLcä úéáaÀÅÇÈÍÆ ãöékÅÇ at the place where the ashes were put. 105 How [was this done]? äìrÈÈ â äðùî MISHNAH III He [the Kohein] went up LákáÇÆÍÆ ãéçiäå øeaväÇÄÀÇÈÄ úàhçÇÊ the ramp [of the Altar] 107 The communal and individual sin-offerings: 104 This includes the Yom Kippur offerings mentioned in Mishnah I. 105 The ashes removed from the Outer Altar every morning were deposited outside Jerusa- lem. The sin-offerings burned there did not have to be burned by a Kohein, but could be burned by an Israelite. 106 Of the Outer Altar. 107 The ramp led up to the Altar from its south side. It was 32 cubits long and 16 cubits wide, and provided the Kohanim with access to the ledge which ran around the Altar, and upon which they were able to stand while performing their service.
47 / úåðáø÷ SHACHARIS :úBöç ãrÇ ááBqì äðôeÈÈÇÅ until midnight. and turned to the ledge [bordering the Altar]; úéçøæî úéîBøc ïø÷ì Bì àáeÈÀÆÍÆÀÄÄÀÈÄ ã äðùî he came to the southeast corner, MISHNAH IV úéðBôö úéçøæîÄÀÈÄÀÄ äìBòäÈÈ the northeast corner, The burnt-offering úéáørî úéðBôöÀÄÇÂÈÄ the northwest corner, íéLã÷ Lã÷ÍÊÆÈÈÄ úéîBøc úéáørîÇÂÈÄÀÄ is one of the holiest offerings. the southwest corner. 108 ïBôva dúèéçLÀÄÈÈÇÈ CôBL äéä ícä éøéLÀÈÅÇÈÈÈÅ It is slaughtered on the north side He poured the rest of the blood úøL éìëa dîc ìea÷åÀÄÈÈÄÀÄÈÅ éîBøc ãBñé ìrÇÀÀÄ and its blood is received in a sacred vessel at the southern base [of the Altar]. ïBôvaÇÈ ïéìëàðåÀÆÁÈÄ on the north side; These offerings were eaten úBðzî ézL ïeòè dîãåÀÈÈÈÀÅÇÈ íérìwä ïî íéðôìÄÀÄÄÇÀ‹ÈÄ its blood requires two applications within the Temple Courtyard òaøà ïäLÆÅÇÀÇ äpäë éøëæìÀÄÀÅÀËÈ which are [like] four. 110 by the male Kohanim, çezðå èLôä äðeòèeÀÈÇÀÅÀÄÍÇ ìëàî-ìëaÀÈÇÂÈ It must be skinned, severed into parts, prepared in any fashion, 109 :íéMàì ìéìëåÀÈÄÈÄÄ äìéìå íBéìÀÈÇÍÀÈ and totally consumed by the fire. 111 on that day and [the following] night 108 At each of these corners, he would apply the blood. 109 It could be cooked or roasted. 110 The blood was applied against the southwestern and northeastern corners of the Altar and spread along both sides of each corner so that all four sides of the Altar received the blood. 111 The Kohanim received no part of the meat which was burned, but they shared in the hide.
úéøç ù KORBANOS OFFERINGS / 48 éeìz íLàÈÈÈ ä äðùî the guilt-offering for suspension. 117 MISHNAH V ïBôva ïúèéçLÀÄÈÈÇÈ øeaö éîÅÄ ìLÇÀ éçáæÄÀÅ These are slaughtered on the north side Communal peace-offerings 112 úøL éìëa ïîc ìea÷åÀÄÈÈÄÀÄÈÅ úBîLàåÇÂÈ and their blood received in a sacred vessel and guilt-offerings. ïBôvaÇÈ úBîLà ïä elàÅÍÅÂÈ on the north side; These are the guilt-offerings: úBðzî ézL ïeòè ïîãåÀÈÈÈÀÅÇÈ úBìæb íLàÂÇÀÅ their blood requires two applications the guilt-offering for robbery, 113 òaøà ïäLÆÅÇÀÇ íLàÂÇ which are [like] four. 118 the guilt-offering ïéìëàðåÀÆÁÈÄ úBìérîÀÄ These [offerings] were eaten for unauthorized use of sacred objects, íérìwä ïî íéðôìÄÀÄÄÇÀ‹ÈÄ íLàÂÇ within the curtains of the Courtyard] the guilt-offering [ äpäë éøëæìÀÄÀÅÀËÈ äôeøç äçôLÄÀÈÂÈ by the male Kohanim, for violating a betrothed handmaiden, 114 ìëàî-ìëaÀÈÇÂÈ øéæð íLàÂÇÈÄ prepared for eating in any fashion. 119 the guilt-offering of a Nazirite, 115 äìéìå íBéìÀÈÇÍÀÈ òøöî íLàÂÇÀÊÈ On that day and [the following] night the guilt-offering of a metsora, 116 112 The communal peace-offering were the two lambs offered on Shavuos (Leviticus 23:20). 113 This offering was brought when a person denied and swore falsely that he had been entrusted with something for safekeeping. 114 Brought only when the handmaiden was half-slave, half-free and was betrothed to an Israelite servant. 115 Brought by a Nazirite who had become ritually defiled by a dead body. 116 Brought by the metsora when he was cured and declared undefiled by the Kohein. 117 Brought by a person in doubt whether an act he had committed required a sin-offering. 118 See note 110 on Mishnah IV. 119 See note 109 on Mishnah III.
49 / úåðáø÷ SHACHARIS øérä-ìëa ïéìëàðåÀÆÁÈÄÀÈÈÄ :úBöç ãrÇ they may be eaten anywhere in the city 123 until midnight. íãà-ìëìÀÈÈÈ by anyone, 124 å äðùî ìëàî-ìëaÀÈÇÂÈ MISHNAH VI and prepared for eating in any fashion, äãBzäÇÈ [and may be eaten] The thanksgiving-offering 120 äìéìå íBéìÀÈÇÍÀÈ øéæð ìéàåÀÅÈÄ on that day and the following night and the ram of the Nazirite 121 úBöç-ãrÇ íél÷ íéLã÷ÈÈÄÇÄ until midnight. are of lesser sanctity. íäî íøenäÇÈÅÆ ïúèéçLÀÄÈÈ The portion given to the Kohanim, 125 They are slaughtered íäá àöBikÇÅÈÆ äøæra íB÷î-ìëaÀÈÈÈÂÈÈ has the same rule, anywhere in the Temple Courtyard, 122 íéðäkì ìëàð íøenäL àlàÆÈÆÇÈÆÁÈÇÊÂÄ úBðzî ézL ïeòè ïîãåÀÈÈÈÀÅÇÈ but may be eaten only by the Kohanim, and their blood requires two applications :íäéãárìe íäéðáìå íäéLðìÄÀÅÆÀÄÀÅÆÀÇÀÅÆ òaøà ïäLÆÅÇÀÇ their wives, children, and slaves. 126 which are [like] four; 120 The thanksgiving-offering was brought when a person was released from captivity, when he recovered from a serious illness, or after traveling overseas or through wilderness. 121 The ram was brought by a Nazirite at the termination of his vow. 122 These offerings did not have to be slaughtered or have their blood received on the north side of the Altar. 123 The city of Jerusalem. 124 Any Israelite who was circumcised and ritually clean could eat of these offerings. Females were also permitted to eat of these offerings. 125 The Kohanim received the shoulder and right shank as their portion. They also received a portion of the meal-offerings which accompanied the meat-offerings. 126 Their non-Jewish slaves were permitted to eat of these offerings. The portions of the sin-offerings were however restricted to the male Kohanim. [These slaves were circumcised and were responsible for mitzvos, similar to those incumbent upon women.]
úéøç ù KORBANOS OFFERINGS / 50 íéðäkì ìëàð íøenäL àlàÆÈÆÇÈÆÁÈÇÊÂÄ æ äðùî but may be eaten only by the Kohanim, MISHNAH VII :íäéãárìe íäéðáìÄÀÅÆÀÇÀÅÆ å íäéLðìÄÀÅÆÀ íéîÄ ìLÀÈ their wives, children, and slaves. The peace-offerings ç äðùî íél÷ íéLã÷ÈÈÄÇÄ MISHNAH VIII are [also] of lesser sanctity. øNrnäåÀÇÇÂÅ øBëaäÇÀ‹ ïúèéçLÀÄÈÈ They are slaughtered Firstborn animals, the tithe of cattle çñtäåÀÇÆÍÇ äøæra íB÷î-ìëaÀÈÈÈÂÈÈ and the Passover-offering (Pascal lamb) anywhere in the Courtyard, íél÷ íéLã÷ÈÈÄÇÄ úBðzî ézL ïeòè ïîãåÀÈÈÈÀÅÇÈ and their blood requires two applications are [also] of lesser sanctity. ïúèéçLÀÄÈÈ òaøà ïäLÆÅÇÀÇ They are slaughtered which are [like] four. äøæra íB÷î-ìëaÀÈÈÈÂÈÈ øérä-ìëa ïéìëàðåÀÆÁÈÄÀÈÈÄ anywhere in the Temple Courtyard, They may be eaten anywhere in the city úçà äðzî ïeòè ïîãåÀÈÈÈÇÈÈÆÈ íãà-ìëìÀÈÈÈ and their blood requires one application by anyone, ãáìáeÄÀÈ ìëàî-ìëaÀÈÇÂÈ provided that it is applied and prepared for eating in any fashion, ãBñéä ãâðk ïziLÆÄÅÀÆ Í ÆÇÀ :ãçà äìéìå íéîé éðLìÄÀÅÈÄÀÇÍÀÈÆÈ above the base [of the Altar]. 128 for two days and one night. 127 ïúìéëàá äpLÄÈÇÂÄÈÈ íäî íøenäÇÈÅÆ They differ in their consumption: The portion given to the Kohanim íéðäkì ìëàð øBëaäÇÀ‹ÆÁÈÇÊÂÄ íäá àöBikÇÅÈÆ The firstborn is eaten only by Kohanim, has the same rule, 127 That day, the following night and the following day. 128 The blood was applied on the wall of the Altar which was above the base. [Not all its walls were above the base.]
51 / øîåà ìàòîùé éáø SHACHARIS [A conclusion drawn] íãà-ìëì øNrnäåÀÇÇÂÅÀÈÈÈ ìwî (1ÄÇ while the tithe may be eaten by any person. from a minor or lenient law, øérä-ìëa ïéìëàðåÀÆÁÈÄÀÈÈÄ øîçåÈÍÊÆ They may be eaten anywhere in the city, to a major or more strict one. ìëàî-ìëaÀÈÇÂÈ äåL äøæbîe (2ÄÀ‹ÅÈÈÈ and prepared for eating in any fashion, A clarification based on identical words :ãçà äìéìå íéîé éðLìÄÀÅÈÄÀÇÍÀÈÆÈ or terms in the Biblical text. ãçà áeúkî áà ïéðaî (3ÄÄÀÇÈÄÈÆÈ and may be eaten for two days and one night. çñtäÇÆÍÇ A principle derived from one Biblical text The Pascal lamb íéáeúë éðMî áà ïéðaîeÄÄÀÇÈÄÀ ‹ ÅÀÄ äìélá àlà ìëàð BðéàÅÆÁÈÆÈÇÇÍÀÈ or from two Biblical texts. 129 must be eaten only at night èøôe ììkî (4ÄÀ‹ÈÀÈ úBöç-ãr àlà ìëàð BðéàåÀÅÆÁÈÆÈÇ A rule followed by a detail. ììëe èøtÀ‹ÈÀÈ îe (5Ä and only until midnight; ìëàð BðéàåÀÅÆÁÈ A detail followed by a rule. èøôe ììk (6ÀÈÀÈ and it may not be eaten ì àlàÆÈÄ åéeðîÀÈ A rule followed by a detail, ììëeÀÈ except by those registered for it, :éìö àlà ìëàð BðéàåÀÅÆÁÈÆÈÈÄ which is in turn followed by a rule, èøtä ïérk àlà ïã äzà éàÄÇÈÈÆÈÀÅÇÀ‹È and it may only be eaten when spit- 130 roasted. may infer only what is similar to the detail. èøôì Céøö àeäL ììkî (7ÄÀ‹ÈÆÈÄÄÀÈ øîBàÅ ìàrîLé éaøÇÄÄÀÈÅ When a general rule requires an explicit rule; Rabbi Yishmael says: ììëì Céøö àeäL èøtîeÄÀ‹ÈÆÈÄÄÀÈ úBcî äøNr LìLaÄÀÆÀÅÄ when an explicit rule requires generalization. through thirteen methods ììëa äéäL øác-ìk (8ÈÈÈÆÈÈÄÀÈ :úLøãð äøBzäÇÈÄÀÈÍÆ Something included in a general rule, the Torah is expounded: 129 The night of Passover. 130 Never cooked, baked, rare, or raw.
úéøç ù A SAYING OF RABBI YISHMAEL / 52 Lãçä øáca ïBcì àöéåÀÈÈÄÇÈÈÆÈÈ ãnÅ ìì ììkä ïî àöéåÀÈÈÄÇÀ‹ÈÀÇ and was singled out for a new stipulation, which was singled out to teach, Bììëì Bøéæçäì ìBëé äzà éàÄÇÈÈÀÇÂÄÄÀÈ àöé Bîör ìr ãnÅÇÇÀÈÈ ìì àGÀÇ does not revert to its rule was not singled out to teach about itself, Bììëì áeúkä epøéæçiL ãrÇÆÇÂÄÆÍÇÈÄÀÈ ãnÅ ìì àlàÆÈÀÇ unless Scripture restores it to its rule but to teach [something new] LeøôaÀÅ àöé Blk ììkä ìrÇÇÀ‹ÈËÈÈ expressly. concerning the rule as a whole. Bðéðrî ãîÅÅÄÀÈ lä øác (12ÈÈÇÈ ììëa äéäL øác-ìk (9ÈÈÈÆÈÈÄÀÈ A matter deduced from its context, Something that was included in a rule BôBqî ãîÅÄ lä øáãåÀÈÈÇÈ ãçà ïrè ïòèì àöéåÀÈÈÄÀÊÍÊÇÆÈ or from a subsequent expression. and was singled out in a case íéáeúë éðL ïëå (13ÀÅÀÅÀÄ Bðéðrë àeäLÆÀÄÀÈ Also, two passages that similar to its rule, äæ-úà äæ íéLéçënäÇÇÀÄÄÆÆÆ ì÷äì àöéÈÈÀÈÅ contradict each other it was singled out to lessen éLéìMä áeúkä àáiL ãrÇÆÈÊÇÈÇÀ ‹ ÄÄ øéîçäì àGåÀÀÇÂÄ until a third passage not to increase the severity of the case. :íäéðéa réøëéåÀÇÀÄÍÇÅÅÆ ììëa äéäL øác-ìk (10ÈÈÈÆÈÈÄÀÈ reconciles them. Something that was included in a rule È EéðôlîÄÀ‹ÈÆÍ ïBöø éäé . À Ä øçà ïrè ïòèì àöéåÀÈÈÄÀÊÍÊÇÇÅ May it be Your will and was singled out in a case eðéúBáà éäGàå eðéäGà äåäéÀÊÈÁÅÍÅÅÂÅÍ Bðéðrë àHLÆÀÄÀÈ Adonoy, our God and God of our fathers, which is not similar to its rule, Lc÷nä úéa äðaiLÆÄÈÆÅÇÄÀÈ ì÷äì àöéÈÈÀÈÅ that the Holy Temple be rebuilt it was singled out either to lessen eðéîéá äøäîaÄÀÅÈÀÈÅÍ øéîçäìeÀÇÂÄ speedily in our days: or to increase the severity of the case. :EúøBúa eð÷ìç ïúåÀÅÆÀÅÍÀÈÆÍ ììëa äéäL øác-ìk (11ÈÈÈÆÈÈÄÀÈ and grant us our share in Your Torah. Something that was included in a rule
53 / ïðáãã ùéã÷ SHACHARIS which begins with the words ìàøNé ìrÇÄÀÈÅ äàøéa Eãárð íLåÀÈÇÂÈÀÀÄÀÈ ïðaø ìrå “Upon Israel and upon ourÀÇÇÈÈ Sages, etc.” This Kaddish is recited fol- And there we will serve You reverently lowing the study of Talmud or Midrash :úBiðBîã÷ íéðLëe íìBò éîékÄÅÈÀÈÄÇÀÄ and invokes God’s blessings on the Sages of Jewry, the transmitters of the Oral Torah. as in the days of old, and in earlier years. Cong. ( ïîàÈÅ ) àaø dîL Lc÷úéåÀÄÀÇÇÀÅÇÈ ìcbúéÄÀÇÇ * ïðáøã ùéã÷ Exalted and sanctified 131 be His great Name Kaddish D’Rabanan àøá-éc àîÈÄÀÈ ìraÀÈÀ‹ in the world which He created Kaddish is not the name generally dúeòøëÄÀÅ given to this prayer in the Talmud. It is according to His will; referred to there as 'CøBáî ìBãbä BîL àäé'ÀÅÀÇÈÀÈ dúeëìî CéìîéåÀÇÀÄÇÀÅ “May His great Name be blessed,” be- cause the congregational response be- and may He rule His kingdom 132 ginning with these words is the heart of ïBëéîBéáe ïBëéiçaÀÇÅÀÅ this prayer. Only in one minor tractate, (Maseches Soferim 16, 19, and 21) is it in your lifetime and in your days, referred to as Kaddish. éiçáeÀÇÅ Composed primarily in Aramaic, and in the lifetime the language spoken and understood ìàøNé úéa-ìëãÀÈÅÄÀÈÅ by most Jews in the Second Temple pe- riod (See Tosafos to Berachos 3a), nev- of the entire House of Israel, ertheless, several Hebrew phrases, áéø÷ ïîæáe àìâraÇÂÈÈÄÀÇÈÄ which were familiar even to the un- speedily and in the near future, 133 schooled, were also incorporated in the : ïîàÈÅ eøîàåÀÄÀ prayer. Kaddish D’Rabanan, is so named be- and say, Amein. cause of the insertion of the paragraph * Some say Lc÷úéåÀÄÀÇÅ ìcbúé.ÄÀÇÅ 131 These opening words refer to the fulfillment of God’s prophecy, through Ezekiel (38:23) “And I will thus exalt Myself and sanctify Myself; and I will be known in the eyes of the many nations, and they will know that I am Adonoy.”—Levush, Siddur HaGra. One should be very careful to emphasize the letter gimel (â) when saying the word “Yisgadal (ìcbúé),” in order that itÄÀÇÇ not be heard as “Yiskadal (ìãwúé),” from the word ìã÷ which means neck.—Mishnah Berurah 56:2ÄÀÇÇ À È 132 May His sovereignty be revealed. 133 We pray that the redemption will come speedily and that the process of the redemption itself will not be prolonged.—Siddur HaGra
úéøç ù KADDISH D’RABANAN / 54 ïBäéãéîÄÅ ìz ìråÀÇÇÀ Cøáî àaø dîL àäéÀÅÀÅÇÈÀÈÇ and upon their disciples, May His great Name be blessed ïBäéãéî ÇÀÄÅ ìú éãéî ìz-ìk ìråÀ ÇÈÇÀ Ä Å àiîÇÈ ìr éîÅÈÀ‹ ìrìe íìrìÀÈÇÀÈÀ‹ and upon all the disciples of their disciples, forever and for all eternity. 134 àúéøBàa ïé÷ñrc ïàî-ìk ìråÀÇÈÈÀÈÀ‹ÄÀÇÀÈ çazLéå CøaúéÄÀÈÇÀÄÀÇÇ and upon all those who engage in Torah Blessed and praised, study àOðúéå íîBøúéå øàtúéåÀÄÀÈÇÀÄÀÇÀÄÀÇÅ ïéãä àøúàá écÄÀÇÀÈÈÅ glorified, and exalted and uplifted, in this land ìläúéå älrúéå øcäúéåÀÄÀÇÈÀÄÀÇÆÀÄÀÇÈ øúàå øúà-ìëá éãåÀÄÀÈÂÇÇÂÇ honored and elevated and extolled 135 and in every land. àeä CéøaÀÄ àLã÷ã dîLÀÅÀËÀÈ ïBëìe ïBäì àäéÀÅÀÀ be the Name of the Holy One, blessed is He; May there be unto them and unto you -ìk-ïî àlrì*ÀÅÍÈÄÈ àcñçå àpç àaø àîÈÇÈÄÈÀÄÀÈ ìLÀÈ above all abundant peace, favor, kindness, *During the Ten Days of Penitence say: ïéëéøà ïéiçå ïéîçøåÀÇÂÄÀÇÄÂÄÄ -ìkî àlrì àlrìÀÅÍÈÀÅÍÈÄÈ compassion, long life, far above all àð÷øôe éçéåø éðBæîeÀÅÀÄÅËÀÈÈ àúøéLå àúëøaÄÀÈÈÀÄÈÈ ample sustenance and redemption the blessings and hymns, 136 ïBäeáà íã÷-ïîÄÃÈ àúîçðå àúçaLzËÀÀ‹ÈÈÀÆÁÈÈ from their Father praises and consolations 137 (àrøàå) àiîLá éãÄÄÀÇÈÀÇÀÈ : ïîàÈÅ eøîàå àîÈÀÄÀ ìra ïøéîàcÇÂÄÈÀÈÀ‹ Who is in heaven (and on earth), which we utter in the world, and say, Amein. : ïîàÈÅ eøîàåÀÄÀ ïðaø ìrå ìàøNé ìrÇÄÀÈÅÀÇÇÈÈ and say, Amein. Upon Israel, and upon our Sages, 134 This phrase, the heart of the Kaddish, is found almost verbatim in Daniel 2:20. 135 The ten expressions of praise in the Kaddish refer to the ten utterances by which God created the world. (See Maseches Avos 5:1.) 136 May God be praised and exalted far beyond all the blessings, hymns and praises that are uttered.—Mishnah Berurah in the name of the Vilna Gaon 56:14. 137 Consolations are uttered because God is in mourning over the destruction of the Holy Temple and the exile of His people.
55 / øéù øåîæî SHACHARIS åéîBøîa íBìL* äNòÊÆÈÄÀÈ àiîL-ïî àaø àîÈÇÈÄÀÇÈ ìL àäéÀÅÀÈ He Who makes peace in His high heavens May there be abundant peace from heaven eðéìò íBìL äNré** àeäÇÂÆÈÈÅÍ íéiçåÀÇÄ may He make peace for us and life ìàøNé-ìk-ìråÀÇÈÄÀÈÅ ìàøNé-ìk-ìrå eðéìrÈÅÍÀÇÈÄÀÈÅ and for all Israel, for us and for all Israel, : ïîàÈÅ eøîàåÀÄÀ : ïîàÈÅ eøîàåÀÄÀ and say, Amein. and say, Amein. äøîæã é÷åñô Pisukei D’Zimrah The following sequence of prayers until Yishtabach (p. 89) is called Pisukei D’Zimrah (verses of praise). These selected Scriptural passages were arranged by the Gaonim of the ninth century, in fulfillment of the Talmudic statement (MasechesBerachos32a),“ApersonshouldalwayspraiseGodfirstandmakehis requests [offer his prayers] afterwards.” Beginning with Baruch She’amar (p. 58), it is forbidden to interrupt your prayer with conversation until after the Shemoneh Esrei (p. 136). You are permitted to answer Amein, respond to Barechu, Kaddish and to say Kedushah even though you have passed Baruch She’amar. You are also permitted to say Modim D’Rabanan and the first verse of the Shema together with the congregation. These Halachos are dis- cussed in Shulchan Aruch O. C. #51. If you are concerned that if you follow the regular order of prayers, the saying of the Shema will not be within its proper time, you are permitted to recite the entire Shema during the Pisukei D’Zimrah. øéù øåîæî Mizmor Shir Psalm 30, once used to inaugurate the Holy Temple, is used today to inaugu- rate our daily prayers, for the synagogue is a “Holy Temple in miniature” and our prayers take the place of the sacrifices. It is both a prayer for success and a declaration of thanksgiving. úéaä úkðç-øéLÄÂËÇÇÇÍÄ øBîæîÄÀ a song for the inauguration of the Temple, A Psalm, * During the Ten Days of Penitence, some say íBìMä.ÇÈ ** In a ìáà úéa add åéîçøa (ìàøùé úãåáò øåãéñ).ÅÈÅ À Ç Â È
úéøç ù MIZMOR SHIR / 56 :BLã÷ øëæì eãBäåÀÀÅÍÆÈÀ :ãåãìÀÈÄ and give thanks to His holy Name. 3 by David. 1 Btàa òâø ékÄÆÍÇÀÇ äåäé EîîBøàÂÄÀÀÊÈ For His anger lasts only a moment, 4 I will exalt You, Adonoy, BðBöøa íéiçÇÄÄÀ éðúélã ékÄÄÄÈÍÄ but there is [long] life, in His conciliation. for You have upheld me, 2 éëa ïéìé áøraÈÆÍÆÈÄÆÍÄ :éì éáéà zçnN-àGåÀÄÇÍÀÈÊÀ‹ÇÄ In the evening, one retires weeping, and not let my foes rejoice over me. :äpø ø÷aìåÀÇÍÊÆÄÈ éäGà äåäéÀÊÈÁÈ but in the morning there is [a cry of] joy! Adonoy, my God, éåìLá ézøîà éðàåÇÂÄÈÇÍÀÄÀÇÀÄ :éðàtøzå Eéìà ézreLÄÇÍÀÄÅÆÍÇÄÀÈÅÍÄ I said, in my serenity, I cried out to You, and You healed me. :íìBòì èBnà-ìaÇÆÀÈ úéìrä äåäéÀÊÈÆÁÄÍÈ I would never be moved. Adonoy, You have raised EðBöøa äåäéÀÊÈÄÀÀ‹ éLôð ìBàL-ïîÄÀÇÀÄ [But,] Adonoy, it was Your will [alone] my soul from the lower world. æò-éøøäì äzãîräÆÁÇÍÀÈÀÇÀ‹ÄÊ éðúéiçÄÄÇÍÄ that established my mountain as a stronghold. You have kept me alive, Eéðô zøzñäÄÀÇÍÀÈÈÆÍ :øBá-éãøiîÄÈÀ‹Ä When You concealed Your Presence, lest I descend to the Pit. :ìäáð éúééäÈÄÍÄÄÀÈ åéãéñç äåäéì eønæÇÀ‹ÇÊÈÂÄÈ I was terrified. Sing to Adonoy, [you,] His pious ones, 1 SolomonbuilttheTemple.Why,then,isitsinaugurationattributedtoDavid?Rashiexplains: David composed the song which would be sung at the inauguration later, in Solomon’s days. 2 Radak writes that the Hebrew word éðúéìã is an expression used to describe either a down-ÄÄÈÄ trodden or an uplifted state. The downtrodden state of the Jewish people is actually part of their uplifting says the Sfas Emes, as it is said, “when I was brought low, He delivered me” (Psalms 116:6). “My downtrodden state was the cause of my salvation,” proclaims David, just as when one lowers a bucket (éìã) into a well in order to bring up the water.ÀÄ 3 The literal translation of ÉåLã÷ øëæ is His ‘holy remembrance,’ but it refers to His Name; forÅÆÈÀ the titles we bestow upon Him are our means of remembering Him.—Radak 4 A moment is a measure of time. God’s anger is limited to time (be it long or short) but God’s favor is unlimited.—Sfas Emes
57 / íåúé ùéã÷ SHACHARIS ícé àGåÀÄÊ àø÷à äåäé EéìàÅÆÍÀÊÈÆÀÈ and not be stilled, To You, Adonoy, I called, :DãBà íìBòì éäGà äåäéÀÊÈÁÇÀÈÆÍ :ïpçúà éðãà-ìàåÀÆÂÊÈÆÀÇÈ Adonoy, my God, forever will I thank You. and my Master I beseeched. íåúé ùéã÷ òöa-äîÇÆÍÇ Mourner’s Kaddish What gain is there éîãaÀÈÄ Cong. ( ïîàÈÅ ) àaø dîL Lc÷úéåÀÄÀÇÇÀÅÇÈ ìcbúéÄÀÇÇ in [the shedding of] my blood? Exalted and sanctified be His great Name úçL-ìà ézãøaÀÄÀÄÆÈÍÇ àøá-éc àîÈÄÀÈ ìraÀÈÀ‹ In my going down to destruction? in the world which He created øôr EãBéäÂÀ‹ÈÈ dúeòøëÄÀÅ Will the dust acknowledge You? :Ezîà ãébéäÂÇÄÂÄÆÍ according to His will; dúeëìî CéìîéåÀÇÀÄÇÀÅ Will it proclaim Your truth? éðpçå äåäé-òîLÀÇÀÊÈÀÈÅÍÄ and may He rule His kingdom Hear [me] Adonoy, and be gracious to me, ïBëéîBéáe ïBëéiçaÀÇÅÀÅ :éì øæò-äéä äåäéÀÊÈÁÅÊÅÄ in your lifetime and in your days, Adonoy, be a help to me. éiçáeÀÇÅ éì ìBçîÈÄ ì éãtñî zëôäÈÇÍÀÈÄÀÀ‹ÄÀ . and in the lifetime You have turned my mourning into dancing, ìàøNé úéa-ìëãÀÈÅÄÀÈÅ éwN zçztÄÇÍÀÈÇÄ of the entire House of Israel, You have loosened my sackcloth áéø÷ ïîæáe àìâraÇÂÈÈÄÀÇÈÄ :äçîN éðøfàzåÇÀ‹ÇÀ‹ÅÍÄÄÀÈ speedily and in the near future, and supported me with joy. : ïîàÈÅ eøîàåÀÄÀ ãBáë Eønæé ïrîÇÍÇÀÇÆÀÈ ìÀ 5 and say, Amein. In order that my soul might sing to You 5 The literal translation of ãÉåáë is glory. Rabbi Yerucham Levovitz explained that the soul isÈ called ãÉåáë because its only function is to give glory to God.È
úéøçù MOURNER’S KADDISH / 58 íéiçåÀÇÄ Cøáî àaø dîL àäéÀÅÀÅÇÈÀÈÇ and life May His great Name be blessed ìàøNé-ìk-ìrå eðéìrÈÅÍÀÇÈÄÀÈÅ àiîÇÈ ìr éîÅÈÀ‹ ìrìe íìrìÀÈÇÀÈÀ‹ for us and for all Israel, forever and for all eternity. : ïîàÈÅ eøîàåÀÄÀ çazLéå CøaúéÄÀÈÇÀÄÀÇÇ Blessed and praised, and say, Amein. àOðúéå íîBøúéå øàtúéåÀÄÀÈÇÀÄÀÇÀÄÀÇÅ åéîBøîa íBìL* äNòÊÆÈÄÀÈ glorified, and exalted and uplifted, He Who makes peace in His high heavens ìläúéå älrúéå øcäúéåÀÄÀÇÈÀÄÀÇÆÀÄÀÇÈ eðéìò íBìL äNré àeäÇÂÆÈÈÅÍ honored and elevated and extolled may He make peace for us àeä CéøaÀÄ àLã÷ã dîLÀÅÀËÀÈ ìàøNé-ìk-ìråÀÇÈÄÀÈÅ be the Name of the Holy One, blessed is He; and for all Israel, -ìk-ïî àlrì*ÀÅÍÈÄÈ : ïîàÈÅ eøîàåÀÄÀ above all and say, Amein. *During the Ten Days of Penitence say: øîàù êåøá -ìkî àlrì àlrìÀÅÍÈÀÅÍÈÄÈ Baruch She’amar far above all àúøéLå àúëøaÄÀÈÈÀÄÈÈ This blessing introduces the Pesukei Dezimrah. It was mentioned by Rabbi the blessings and hymns, Isaac Alfasi (Rif) over 800 years ago in àúîçðå àúçaLzËÀÀ‹ÈÈÀÆÁÈÈ his commentary to Maseches Berachos praises and consolations 32. The Taz (Orach Chaim 51:1) states that this prayer was instituted by the : ïîàÈÅ eøîàå àîÈÀÄÀ ìra ïøéîàcÇÂÄÈÀÈÀ‹ “Men of the Great Assembly.” The bles- which we utter in the world, and say, Amein. sing contains eighty-seven words, sug- gesting the numerical value of æt poz,È àiîL-ïî àaø àîÈÇÈÄÀÇÈ ìL àäéÀÅÀÈ refined gold. May there be abundant peace from heaven * During the Ten Days of Penitence, some say íBìMä.ÇÈ
59 / øîàù êåøá SHACHARIS úBiøaä-ìrÇÇÀ‹Ä ìläìe úBãBäì ét-úà ïnæî éðéøäÂÅÄÀÇÅÆÄÀÀÇÅ on the creatures; 8 àLãe÷ ãeçé íLì éàÄÀÅÄÀÈ øBa-úà çaLìeÀÇÅÍÇÆÀ‹ áBè øëN ílLî CeøaÈÀÇÅÈÈ øéîè àeää éãé ìr dzðéëLe àeä CéøaÀÄÀÄÀÅÇÀÅÇÈÄ blessed is He Who rewards well :ìàøNé-ìk íLa íìrðåÀÆÀÈÀÅÈÄÀÈÅ åéàøéìÄÅÈ There is a custom to stand those who fear Him, while reciting øîàL Ceøa.ÈÆÈÇ ãrì éç CeøaÈÇÈÇ øîàL CeøaÈÆÈÇ Blessed is He Who spoke, blessed is He Who lives forever íìBòä äéäåÀÈÈÈÈ çöðì íi÷åÀÇÈÈÆÍÇ and the world came into being, and exists eternally; àeä CeøaÈ ìévîe äãBt CeøaÈÆÇÄ blessed is He; blessed is He Who redeems and saves 9 úéLàøá äNò CeøaÈÊÆÀÅÄ :BîL CeøaÈÀ blessed is He Who maintains the creation; blessed is His Name. äNòå øîBà CeøaÈÅÀÊÆ äåäé äzà CeøaÈÇÈÀÊÈ blessed is He Who says and does; 6 Blessed are You, Adonoy, íi÷îe øæBb CeøaÈÅÀÇÅ íìBòä Cìî eðéäGàÁÅÍÆÍÆÈÈ blessed is He Who decrees and fulfills; 7 íçøî CeøaÈÀÇÅ our God, King of the Universe, ïîçøä áàä ìàäÈÅÈÈÈÇÂÈ blessed is He Who has compassion õøàä-ìrÇÈÈÍÆ the Almighty, the merciful Father, on the earth; Bnr éôa* ìläîäÇÀ‹ËÈÀÄÇ íçøî CeøaÈÀÇÅ Who is verbally extolled by His people, blessed is He Who has compassion * Some say äôa.ÀÆ 6 God’s saying and doing are synonymous and simultaneous as it is said, “By the word of God the heavens were made” (Psalms 33:6).—Etz Yosef 7 “Says and does” refers to those things that are not lasting and must be renewed whereas, “He decrees and fulfills,” refers to those things that have íeé÷, and last forever.—Tzelosa d’AvrohomÄ 8 Not only is God’s compassionate providence concerned with the earth and enduring things, but His compassion and providence extend even to those creatures which are destined to perish.—Avudraham 9 God redeems those who are in captivity and saves others from being taken into captivity.
úéøç ù HODU / 60 äåäé äzà CeøaÈÇÈÀÊÈ øàôîe çaLîÀËÈÀÊÈ Blessed are You, Adonoy, praised and glorified :úBçaLza ìläî CìîÆÍÆÀËÈÇÄÀÈ åéãéñç ïBLìaÄÀÂÄÈ King, Who is extolled with praises. by the tongue of His pious ones, åéãáråÇÂÈÈ åãåä and His servants, Hodu EcáÀÆÍ r ãåã éøéLáeÀÄÅÈÄÇ The first 28 verses of this section are and through the songs of David Your servant. taken from I Chronicles 16:8–36, and eðéäGà äåäé EìläðÀÇÆÀÀÊÈÁÅÍ the first 15 are almost identical with the We will extoll You, Adonoy our God, first fifteen verses of Psalms 105. These prayers are mentioned in Maseches úBøéîæáe úBçáLaÄÀÈÄÀÄ Soferim. with praises and psalms; BîLá eàø÷ äåäéìÇÊÈÄÀÄÀ eãBä Eøàôðe EçaLðe EìcâðÀÇÆÀÀÇÅÂÀÈÆÀ Give thanks to Adonoy, proclaim His Name; we will exalt, praise, and glorify You; :åéúGéìr íénrá eòéãBäÄÍÈÇÄÂÄÈ EîL øékæðåÀÇÀÄÄÀ make His deeds 10 known among the nations. we will mention Your Name, Bì-eønÀ‹ æ Bì eøéLÄÍÇ eðéäGà eðkìî EëéìîðåÀÇÀÄÀ‹ÇÀÅÍÁÅÍ . Sing to Him, compose songs to Him, and proclaim You, our King, our God. :åéúBàìôð-ìëa eçéNÄÍÀÈÄÀÀ‹È ãéçéÈÄ speak of all His wonders. Unique One, BLã÷ íLa eììäúäÄÀÇÀ‹ÀÅÈÀ íéîÄ ìBòä éçÅÈÈ Take pride 11 in [uttering] His holy Name, Life of the worlds, áì çîNéÄÀÇÅ ãr-éãr øàôîe çaLî CìîÆÍÆÀËÈÀÊÈÂÅÇ let the heart rejoice King, praised and glorified forever :äåäé éL÷áîÀÇÀÅÀÊÈ :ìBãbä BîLÀÇÈ of those who seek 12 Adonoy. is His great Name. 10 Make His Divine attributes (mercy, kindness, etc.) known to the world.—Siach Yitzchok 11 The Jew should be proud at being found worthy to utter God’s Name.—Siddur HaGra 12 Seeking God is an end in itself and provides joy to those who earnestly seek Him.—Siach Yitzchok
61 / åãåä SHACHARIS íäøáà-úà úøk øLàÂÆÈÇÆÇÀÈÈ Bfrå äåäé eLøcÄÀÀÊÈÀË which He made as a treaty with Abraham, Search for Adonoy and His might, :÷çöéì BúreáLeÀÈÀÄÀÈ :ãéîz åéðô eLwaÇÀ‹ÈÈÈÄ and [which was] His oath to Isaac. seek His presence continually. ÷çì á÷réì äãéîriåÇÇÂÄÆÍÈÀÇÂÊÀÊ äNr øLà åéúàìôð eøëæÄÀÄÀÀ‹ÊÈÂÆÈÈ He established it for Jacob as a statute, Remember the wonders He has performed, :íìBò úéøa ìàøNéìÀÄÀÈÅÀÄÈ :eäéô-éètLîe åéúôîÊÀ‹ÈÄÀÀ‹ÅÄÍ for Israel as an everlasting covenant. 15 His miracles, 13 and the laws from His mouth. øîàìÅÊ Bcár ìàøNé òøæÆ Í ÇÄÀÈÅÇÀ Saying, [You,] the seed of Israel, 14 His servant, ïrðk-õøà ïzà EìÀÆÅÆÍÆÀÈÍÇ :åéøéça á÷ré éðaÀÅÇÂÊÀÄÈ “To you I will give the Land of Canaan, children of Jacob, His chosen ones. :íëúìçð ìáçÆÍÆÇÂÇÀÆ eðéäGà äåäé àeäÀÊÈÁÅÍ the portion of your inheritance.” He is Adonoy our God; øtñî éúî íëúBéäaÄÀÀ‹ÆÀÅÄÀÈ :åéètLî õøàä-ìëaÀÈÈÈÍÆÄÀÈÈ When you were only few in number, the entire earth is governed by His laws. :da íéøâå èrîkÄÀÇÀÈÄÈ Búéøa íìBòì eøëæÄÀÀÈÀÄ very few, and strangers in it. Remember His covenant forever, éBb-ìà éBbî eëläúiåÇÄÀÇÀ‹ÄÆ äeö øácÈÈÄÈ They wandered from nation to nation, the word He commanded :øçà ír-ìà äëìînîeÄÇÀÈÈÆÇÇÅ :øBc óìàìÀÆÍÆ and from one kingdom to another people. to a thousand generations, 13 His “miracles” were witnessed by Jew and Egyptian alike in Egypt. His “laws” are the Torah He gave us at Mt. Sinai.—Iyun Tefillah 14 The entire section—the previous verses as well as the following verses—are addressed to the Jewish People, who are the seed of Israel, the chosen of God, who are asked to remember His wonders, miracles and laws.—Tzelosa d’Avrohom 15 This verse in following the preceding verse indicates that the original covenant which God made with Abraham was later confirmed to Isaac in an oath and then established for Jacob as a statute. After Jacob was given the name Israel, it became an everlasting covenant.—Tzelosa d’Avrohom
úéøç ù HODU / 62 ãàî ìläîe äåäé ìBãâ ékÄÈÀÊÈÀËÈÀÊ í÷Lrì Léàì çépä-àGÄÄÍÇÀÄÀÈÀÈ For Adonoy is great and most extolled; He permitted no one to oppress them, :íéäGà-ìk-ìr àeä àøBðåÀÈÇÈÁÄ :íéëìî íäéìr çëBiåÇÍÇÂÅÆÀÈÄ Awesome is He above all gods. and admonished kings 16 for their sakes. íéìéìà íénrä éäGà-ìk ékÄÈÁÅÈÇÄÁÄÄ . éçéLîa eòbz-ìàÇÄÀ‹ÄÀÄÈ For all the gods of the peoples are idols, “Do not touch My anointed ones, 17 :äNr íéîL äåäéå (ÇÊÈÈÇÍÄÈÈ Pause ) :eòøz-ìà éàéáðáeÄÀÄÇÇÈÅÍ whereas Adonoy made the heavens. and do not harm My prophets.” åéðôìÀÈÈ øãäå ãBäÀÈÈ õøàä-ìk äåäéì eøéLÄÍÇÊÈÈÈÈÍÆ Beauty and splendor are before Him, 20 Sing to Adonoy all the earth, 18 Ä Æ À È :Bî÷îa äåãçå æòÊÀÆÀÈÄÀÊ :BúreLé íBé-ìà-íBiî eøOaÇÀ‹ strength and joy are in His presence. proclaim His deliverance from day to day. 19 íénr úBçtLî äåäéì eáäÈÇÊÈÄÀÀ‹ÇÄ BãBák-úà íéBbá eøtñÇÀ‹ÇÄÆÀ Give to Adonoy families of peoples, Recount His glory among the nations, :æòå ãBák äåäéì eáäÈÇÊÈÈÈÊ :åéúàìôð íénrä-ìëaÀÈÈÇÄÄÀÀ‹ÊÈ give to Adonoy glory and might. His wonders among all the peoples. 16 Both Pharaoh and Avimelech were admonished for Abraham’s sake (Genesis 13:17; 20:3,7). 17 The Hebrew word éçéLî can also be translated as “My great ones” and as such refers to theÀÄÈ Patriarchs. “My prophets” refers to the Matriarchs, who were known to be prophets. Both were afforded extraordinary Divine protection.—Etz Yosef 18 Siach Yitzchok maintains that this verse directs Jewry to sing to God in all the lands in which they are dispersed during their exile. Tzelosa d’Avrohom understands the verse to direct all the nations of the earth to sing to God. 19 a) We are to proclaim our deliverance by God every day; b) We are to proclaim that our deliverance by God is a daily experience.—Tzelosa d’Avrohom 20 The word ãÉåä (beauty) indicates that which is itself beautiful, while øãä (splendor) is theÈÈ reflection of beauty. For example: the sun’s light is “beauty” itself while the moon’s light is splendor—a reflection of the sun.—Siddur HaGra
63 / åãåä SHACHARIS BàBìîe íiä írøéÄÀÇÇÈÀ BîL ãBák äåäéì eáäÈÇÊÈÀÀ The sea and its fullness will roar; Give to Adonoy the glory due His Name, :Ba-øLà-ìëå äãOä õGréÇÂÇÈÆÀÈÂÆ åéðôì eàáe äçðî eàNÀÄÀÈÍÊÀÈÈ the field and all that is in it will jubilate. bring an offering and come before Him, øriä éör eðpøé æàÈÀÇÀ‹ÂÅÇÈÍÇ äåäéì eåçzLäÄÀÇÂÇÊÈ Then the trees of the forest will sing with joy, prostrate yourselves before Adonoy äåäé éðôlîÄÄÀÅÀÊÈ :Lã÷-úøãäaÀÇÀÇÍÊÆ [receding] before Adonoy in the splendor of holiness. 21 :õøàä-úà èBtLì àá-ékÄÈÄÀÆÈÈÍÆ õøàä-ìk åéðôlî eìéçÄÍÄÀ‹ÈÈÈÈÈÍÆ when He comes to judge the earth. Tremble before Him all [peoples of] the earth, áBè ék äåäéì eãBäÇÊÈÄ ìáz ïBkz-óàÇÄÅÅ Give thanks to Adonoy, for He is good, for He established the inhabited world :BcñçÇÀ íìBòì ékÄÀÈ :èBnz-ìaÇÄ for His kindness is everlasting. so that it cannot be moved. eðrLé éäGà eðréLBä eøîàåÀÄÀÄÅÍÁÅÄÀÅÍ íéîMä eçîNéÄÀÀ‹ÇÈÇÍÄ And say, “Deliver us, God of our deliverance; The heavens will rejoice, íéBbä-ïî eðìéväå eðöa÷åÀÇÀ‹ÅÍÀÇÄÅÍÄÇÄ õøàä ìâúåÀÈÅÈÈÍÆ gather us and save us from the nations, the earth will exult, 22 ELã÷ íLì úBãBäìÀÀÅÈÀÆÍ íéBbá eøîàéåÀÊÀ‹ÇÄ to give thanks to Your holy Name, and they will proclaim among the nations: :Eúläúa çazLäìÀÄÀÇÅÍÇÄÀÄÈÆÍ :Cìî äåäéÀÊÈÈÈ to be extolled in Your praise.” 23 “Adonoy has begun His reign.” 21 Etz Yosef understands this as the “holy splendor” of God’s Sanctuary. Tzelosa d’Avrohom sees it as the splendor and joy of worship before God, as contrasted with secular, frivolous manifes- tations of beauty and splendor. 22 Simcha (rejoicing) describes one’s feelings at a new experience of happiness, whereas gila (exultation) describes the feeling one experiences over an ongoing situation of joy. Since there is nothing new on the earth LîMä úçz Lãç-ìk ïéàå (Koheles 1:9), it is said the earth will exult (gila);ÀÅÈÈÈÇÇÇÈÆ but the heavens will rejoice (simcha) because there is Leãéç in the heavens.—Vilna GaonÄ 23 The fact that we are privileged to sing Your praises and cling to You will make us praiseworthy.—Etz Yosef
úéøç ù HODU / 64 :eðéäGà äåäé LBã÷-ékÄÈÀÊÈÁÅÍ ìàøNé éäGà äåäé CeøaÈÀÊÈÁÅÄÀÈÅ for Adonoy our God is holy. Blessed is Adonoy, the God of Israel íeçø àeäåÀÇ íìòä-ãrå íìBòä-ïîÄÈÈÀÇÈÊÈ And He, the Merciful One, for all eternity, úéçLé-àGå ïår øtëéÀÇÅÈÊÀÇÀÄ ïîà írä-ìë eøîàiåÇÊÀ‹ÈÈÈÈÅ and all the people said: “Amein” atones iniquity and does not destroy; :äåäéì ìläåÀÇÅÇÊÈ Btà áéLäì äaøäåÀÄÀÈÀÈÄÇ and [they] praised Adonoy.” He frequently withdraws His anger eðéäGà äåäé eîîBøÀ‹ÀÊÈÁÅÍ :Búîç-ìk øéré-àGåÀÈÄÈÂÈ Exalt Adonoy, our God, and does not arouse all His rage. eåçzLäåÀÄÀÇ äåäé äzàÇÈÀÊÈ and prostrate yourselves You, Adonoy, åéìâø íãäìÇÂÊÇÀÈ épnî Eéîçø àìëú-àGÄÀÈÇÂÆÍÄÆÍÄ at His footstool. 24 withhold not Your mercy from me; :àeä LBã÷È 25 Ezîàå EcñçÇÀÀ‹ÇÂÄÀ‹ eðéäGà äåäé eîîBøÀ‹ÀÊÈÁÅÍ Holy is He! . may Your kindness and Your truth 27 Exalt Adonoy, our God, :éðeøvé ãéîzÈÄÄÀ‹ÍÄ eåçzLäåÀÄÀÇ always protect me. and prostrate yourselves äåäé Eéîçø-øëæÀÊÇÂÆÍÀÊÈ BLã÷ øäìÀÇÈÀ Remember Your mercies Adonoy at His holy mountain, 26 24 The Holy Temple. 25 Or Holy is it—i.e., the Temple. 26 Mount Moriah, upon which the Holy Temple was built, is holy itself even when the Temple is destroyed. The previous verse refers to the time of the Temple, the second verse refers to the period of its destruction.—Etz Yosef 27 ãñç (kindness) is the good God bestows without a promise, whereas úîà (truth) is theÆÆ Á Æ fulfillment of His promise.—Siach Yitzchok
65 / åãåä SHACHARIS ìàøNé ìàÅÄÀÈÅ EéãñçåÇÂÈÆÍ Almighty of Israel, and kindnesses, írì úBîörúå æò ïúð àeäÊÅÊÀÇÂËÈÈ ékÄ He grants might and power to the people; for :íéäGà CeøaÈÁÄ :änä íìBòîÅÈÅÍÈ blessed is God. they are from the beginning of the world. 28 äåäé úBî÷ð-ìàÅÀÈÀÊÈ íéäGàì æò eðzÀÊÅÄ Almighty of vengeance, Adonoy, Give might to God, 29 :réôBä úBî÷ð ìàÅÀÈÄÍÇ Búåàb ìàøNé-ìrÇÄÀÈÅÇÂÈ Almighty of vengeance, reveal Yourself. 31 His pride (majesty) hovers over Israel, õøàä èôL àNpäÄÈÅÅÈÈÍÆ Ê :íé÷çMa BfråÀËÇÀ ‹ ÈÄ Arise, Judge of the earth! and His might is in the clouds. :íéàb-ìr ìeîb áLäÈÅÀÇÅÄ íéäGà àøBðÈÁÄ Repay the arrogant their just reward. You are awesome, God, äreLéä äåäéìÇÊÈÇÀÈ EéLc÷nîÄÄÀÈÆÍ Deliverance is Adonoy’s. 32 from Your Sanctuaries, 30 28 God’s mercies to mankind started from the very day that Adam was created. God created the world in order to fill it with kindness as it is said: “A world of kindness was built” (Psalms 89:3).—Rashi 29 Attribute your victories to God’s might rather than to your own.—Siach Yitzchok. Rashbam and others hold that since God’s actions are a reflection of Israel’s deeds, the latter are, in a sense, the source of His might. Thus when Israel follows the wishes of God, they give might to Him. 30 There is a spiritual Temple in the heavens which corresponds to the Temple on earth.—Radak. The Talmud (Maseches Zevachim 115b) notes that the word EéLc÷nî may also beÄÄÀÈÆ read EéLc÷nî, from Your holy people, indicating that God is especially demanding of the mostÄÀËÈÆ adherent to the Torah. When this occurs, the world is filled with awe and fear of God. 31 These two verses (94:1–2) are an appeal to God during a time fraught with the sufferings of exile, when it seems as if God has forsaken His people. He is urged to reveal Himself as the Mighty champion of justice—S.R. Hirsch 32 Only God knows what is true deliverance for a person. Prayer is not always answered, because God in His infinite wisdom knows that granting the request is not always for our
úéøç ù HODU / 66 :àeä eðpâîe eðøærÆÀÅÍÈÄÅÍ :äìq Eúëøá Enr-ìrÇÇÀ‹ÄÀÈÆÍÆÍÈ our help and our shield is He. Upon Your people is Your blessing, Selah. eðaì çîNé Bá-ékÄÄÀÇÄÅÍ eðnr úBàáö äåäéÀÊÈÀÈÄÈÍ For in Him our hearts will rejoice, Adonoy of Hosts is with us, :eðçèá BLã÷ íLá ékÄÀÅÈÀÈÈÍÀ :äìñ áÊÆÍÈ ÷ré éäGà eðì ábNîÄÀÈÈÍÁÅÇ for in His holy Name we trusted. a stronghold for us is the God of Jacob, Selah. eðéìr äåäé Ecñç-éäéÀÄÇÀÀ‹ÀÊÈÈÅÍ úBàáö äåäéÀÊÈÀÈ . May Your kindness, Adonoy, be upon us, Adonoy of Hosts! :Cì eðìçé øLàkÇÂÆÄÇÍÀÈ :Ca çèa íãà éøLàÇÀÅÈÈÊÅÍÇÈ as we have waited for You. Fortunate is the man who trusts in You. Ecñç äåäé eðàøäÇÀÅÍÀÊÈÇÀÆÍ äréLBä äåäéÀÊÈÄÍÈ Show us Your kindness, Adonoy, Adonoy, deliver [us]! :eðì-ïzz ErLéåÀÆÀÂÄÆÈÍ :eðàø÷-íBéá eððré CìnäÇÆÍÆÇÂÅÍÀÈÀÅÍ and grant 34 us Your deliverance. The King will answer us on the day we call. eðl äúøær äîe÷ÈÆÀÈÍÈÈÍ Enr-úàÆÇÆÍ äréLBäÄÍÈ Arise—come to our aid, Deliver Your people :Ecñç ïrîÇÍÇÇÀÆÍ ì eðãôeÀÅÍÀ Eúìçð-úà CøáeÈÅÆÇÂÈÆÍ and redeem us for the sake of Your kindness. and bless Your inheritance, EéäGà äåäé éëðàÈÊÄÀÊÈÁÆÍ :íìBòä-ãr íàOðå írøeÀÅÀÇÀ‹ ÅÇÈÈ I am Adonoy, Your God, tend them and uplift them forever. 33 íéøöî õøàî EìrnäÇÇÇÀÅÆÍÆÄÀÈÍÄ äåäéì äúkç eðLôðÇÀÅÍÄÀ‹ÈÇÊÈ Who brought you up from the land of Egypt; Our soul yearned for Adonoy, benefit. We must therefore bless and offer thanks to God regardless of whether our petition has been granted.—Siach Yitzchok 33 Radak understands David to be asking God to raise the People of Israel above their enemies. Ibn Ezra says that God is being asked to act like a shepherd who brings his flock to high ground to save them from beasts of prey. 34 We hope to earn redemption through our deeds, but if we are found wanting, then “show us Your kindness”—overlook our deficiencies and “grant” us salvation.—Radak
67 / äãåúì øåîæî SHACHARIS therefore omitted on certain days dur- :eäàìîàå Eét-áçøäÇÀÆÄÍÇÂÇÀÅÍ ing the course of the year. 35 Our Sages declare (Midrash Rabbah open your mouth wide, and I will fill it. Tzav, 9) “In the future, even though all Bl äëkL írä éøLàÇÀÅÈÈÆÈÍÈ things on earth will be in such an ideal Fortunate is the people whose lot is thus, state that there will be no more cause írä éøLàÇÀÅÈÈ for prayers and offerings, prayers of gratitude, and offerings of thanksgiv- fortunate is the people ing will nevertheless not cease.” :åéäGà äåäéLÆÀÊÈÁÈ Ordinarily, when a person is saved . from a fatal illness, is released from for whom Adonoy is their God. captivity, or returns from a risky jour- ézçèá Ecñça éðàåÇÂÄÀÇÀÀ‹ÈÇÍÀÄ ney, he pronounces the special blessing In Your loving kindness I trust, Hagomeil (see pages 170–1). Our Sages, instituted Psalm 100 in our daily pray- EúreLéa éaì ìâéÈÅÄÄÄÈÆÍ ers as an expression of thanks for the My heart will exult in Your deliverance; many unrecognized miracles God per- äåäéì äøéLàÈÄÍÈÇÊÈ forms in our behalf every day. I will sing to Adonoy, :éìr ìîâ ékÄÈÇÈÈ The following psalm is omitted on SHABBOS; on the FESTIVALS; EREV PESACH; for He dealt kindly with me. 36 CHOL HAMO’ED PESACH and EREV YOM KIPPUR. äãåúì øåîæî äãBúì øBîæîÄÀÀÈ Mizmor Lesodah A psalm of thanksgiving: Psalm 100 was recited in the Temple :õøàä-ìk äåäéì eòéøäÈÄÍÇÈÊÈÈÈÍÆ only on those days when thanksgiving Shout for joy to Adonoy, everyone on earth. offerings were offered on the Altar. It is 35 Request all that you desire and I will fulfill every request.—Ibn Ezra. The Jerusalem Talmud (Maseches Taanis 3:6) indicates that the more one requests God’s providence—the “wider he opens his mouth”—the more he shows his belief in God’s ability to provide all of man’s needs. 36 The foremost level of man’s trust in God is manifested in three situations: a) when he is confronted with trouble, b) when he seeks help, and c) after he has been helped. The Psalmist says: In my time of trouble, I trust in Your kindliness; I seek only Your help, for my heart exults in Your salvation; and I will sing to You afterwards for You have dealt kindly with me.—Siddur HaGra
úéøç ù Y’HI CH’VOD / 68 :BúðeîàÁÈ äçîNa äåäé-úà eãárÄÀÆÀÊÈÀÄÀÈ His faithfulness [extends]. Serve Adonoy with joy, 37 :äððøa åéðôì eàaÍÊÀÈÈÄÀÈÈ ãåáë éäé come before Him with exultation. Y’hi Ch’vod íéäGà àeä äåäé-ék eòcÀÄÀÊÈÁÄ This prayer, mentioned in Maseches Know that Adonoy is God, Sofrim 17:11 is a collection of 18 verses eðçðà (ÂÇÍÀ áéúë àGåÀ ) Bìå eðNr-àeäÈÈÍÀ from Psalms, Chronicles, and Proverbs, 38 in which the Divine Name (äéåä) is men- He has made us, and we are His, tioned 18 times. Great care should be :Búérøî ïàöå BnrÇÀÊÇÀÄ taken to pronounce the “Name” with His people and the sheep of His pasturing. the utmost concentration, keeping in äãBúa åéørL eàaÍÊÀÈÈÀÈ mind that He is the Supreme Master of all that exists. Enter His gates 39 with thanksgiving, íìBòì äåäéÀÊÈÀÈ ãBáë éäéÀÄÀ äläúa åéúøöçÂÅÊÈÄÀÄÈ The glory of Adonoy will endure forever; His courtyards 40 with praise. :åéNrîa äåäé çîNéÄÀÇÀÊÈÀÇÂÈ :BîL eëøa Bì eãBäÍÈÀ‹À . Adonoy will rejoice in His works. 41 Give thanks to Him, bless His Name. Cøáî äåäé íL éäéÀÄÅÀÊÈÀÊÈ äåäé áBè-ékÄÀÊÈ The Name of Adonoy will be blessed For Adonoy is good, :íìBò-ãrå äzrîÅÇÈÀÇÈ Bcñç íìBòìÀÈÇÀ from now forever. His loving kindness is eternal, BàBáî-ãr LîL-çøænîÄÄÀÇÆÍÆÇÀ øãå øc-ãråÀÇÊÈÊ From the rising of the sun to its setting, and to every generation 37 To serve God means to devote every moment of one’s life to the execution of God’s will. We are called upon to dedicate ourselves to this life of Divine service with rejoicing, for only such a life can give us the true joy that comes from constant spiritual and moral growth.—S.R. Hirsch 38 As is pointed out by the written form àG, which indicates “we are nothing,” we are not even the most insignificant part of our existence to ourselves. In fact, the more we realize that we are àG, insignificant, the more eðçðà Bì, we are His.—Sfas EmesÂÇÀ 39 The gates of the Temple Mount. 40 The courts of the holy Temple. 41 Psalms 104:31.
69 / ãåáë éäé SHACHARIS ãrå íìBò Cìî äåäéÀÊÈÆÍÆÈÈÆ :äåäé íL ìläîÀËÈÅÀÊÈ Adonoy will reign for all eternity praised is the Name of Adonoy. íéBâ eãáàÈÀ‹Ä äåäé íéBb-ìk-ìr íøÈÇÈÄÀÊÈ [when] nations have perished High above all nations, is Adonoy, :BöøàîÅÇÀ :BãBák íéîMä ìrÇÇÈÇÍÄÀ from His earth. 48 above the heavens is His glory. 42 íéBb-úör øéôä äåäéÀÊÈÅÄÂÇÄ íìBòì EîL äåäéÀÊÈÄÀÀÈ Adonoy annuls the counsel of nations, Adonoy, Your Name 43 is forever, :íénr úBáLçî àéðäÅÄÇÀÀ ‹ :øãå-øãì Eøëæ äåäéÀÊÈÄÀÀ‹ÀÊÈÊ Ç Ä He disrupts the intention of peoples. 49 Adonoy, Your Mention 44 is for generations. 45 Léà-áìa úBáLçî úBaøÇÇÂÈÀÆÄ Bàñk ïéëä íéîMa äåäéÀÊÈÇÈÇÍÄÅÄÄÀ Many thoughts are in the heart of man, Adonoy has established His throne in heaven, :íe÷ú àéä äåäé úöråÇÂÇÀÊÈÄÈ :äìLî ìka BúeëìîeÇÀÇÊÈÈÍÈ but [only] Adonoy’s counsel will endure. 50 [but] His dominion rules over all. 46 ãîrz íìBòì äåäé úörÂÇÀÊÈÀÈÇÂÊ õøàä ìâúå íéîMä eçîNéÄÀÀ‹ÇÈÇÍÄÀÈÅÈÈÍÆ The counsel of Adonoy will stand forever, The heavens will rejoice, the earth will exult, Ä Baì úBáLçîÇÀÀ ‹ íéBbá eøîàéåÀÊÀ‹ÇÄ the thoughts of His heart and they will proclaim among the nations: :øãå øãìÀÊÈÊ :Cìî äåäéÀÊÈÈÈ throughout all generations. 51 “Adonoy has begun His reign. 47 éäiå øîà àeä ékÄÈÇÇÆÍÄ Cìî äåäé Cìî äåäéÀÊÈÆÍÆÀÊÈÈÈ For He spoke and it came to be; Adonoy is King, Adonoy was King; :ãîriå äeö-àeäÄÈÇÇÂÊ :ãrå íìòì CGîé äåäéÀÊÈÄÀÀÊÈÈÆ He commanded and it stood. 52 Adonoy will be King forever and ever.” 42 Psalms 113:4. 43 God’s “Name” is the name spelled Yud-Hey-Vuv-Hey. 44 God’s “mention” is the name spelled Alef-Daled-Nun-Yud. In this world God’s name is only written as Y-H-V-H but is pronouced Adonoy. In the future world, however, God’s Name will be pronounced as it is written. Thus the Psalmist means: “Your Name is eternal, but Your mention is solely from generation to generation.—Siach Yitzchok 45 Psalms 135:13. 46 Psalms 103:19. 47 I Chronicles 16:31. 48 Psalms 10:16. 49 Psalms 33:10. 50 Proverbs 19:21. 51 Psalms 33:11. 52 Psalms 33:9.
úéøç ù ASHREI / 70 Ashrei éøùà ïBiöa äåäé øçá-ékÄÈÇÀÊÈÀÄ For Adonoy has chosen Zion; Rav S.R. Hirsch writes that the six :Bì áLBîÈ ì deàÄÈÀ concluding chapters of the Book of 53 Psalms are the most important gift of He desired it for His dwelling place. David’s Divinely-inspired hymns that dé Bì øça á÷ré-ékÄÇÂÊÈÇÈ Israel treasures so greatly. These six For God chose Jacob to be His, psalms, 145–150, are an essential com- ponent of our daily prayers. Our Sages :Búlâñì ìàøNéÄÀÈÅÄÀËÈ attach much significance to Psalm 145 Israel for His treasure. 54 in particular, and stated: “Whoever re- Bnr äåäé Lhé-àG ékÄÄÀÊÈÇ cites ‘A praise by David’ three times a day is assuredly worthy of a share in the For Adonoy will not cast off His people, world to come” (Maseches Berachos :áæré àG BúìçðåÀÇÂÈÇÂÊ 4b). When recited in prayer, this psalm and His inheritance, He will not abandon. 55 is always introduced with two verses . from other psalms (84:5 and 144:15). íeçø àeäåÀÇ These verses contain the word éøLàÇÀÅ And He, the Merciful One, “Fortunate” three times, an allusion to úéçLé-àGå ïår øtëéÀÇÅÈÊÀÇÀÄ this psalm being recited three times a day. These verses are so closely identi- atones iniquity; and does not destroy. fied with Psalm 145 that it is commonly Btà áéLäì äaøäåÀÄÀÈÀÈÄÇ referred to as éøLà “Fortunate.”ÇÀÅ He frequently withdraws His anger éáLBéÀ ‹ Å éøLàÇÀÅ :Búîç-ìk øéré-àGåÀÈÄÈÂÈ Fortunate are those who dwell and does not arouse all His rage. 56 EúéáÅÆÍ äréLBä äåäéÀÊÈÄÍÈ in Your house; 58 Adonoy, deliver [us]! :äìq Eeììäé ãBòÀÇÀ‹ÍÆÍÈ :eðàø÷-íBéá eððré CìnäÇÆÍÆÇÂÅÍÀÈÀÅÍ may they continue to praise You, Selah. 59 The King will answer us on the day we call. 57 53 Psalms 132:13. 54 Psalms 135:4. 55 Psalms 94:13. 56 Psalms 78:38. 57 Psalms 20:10. 58 This verse referred to the Kohanim and the Levites who served (dwelt) in the Holy Temple (Your House); it is at all times applicable to scholars and devout men who study and pray in houses of worship and study. 59 Psalms 84:5.
71 / éøùà SHACHARIS øBãì øBÀ c Bl äëkL írä éøLàÇÀÅÈÈÆÈÍÈ One generation to another Fortunate is the people whose lot is thus; EéNrî çaLéÀÇÇÇÂÆÍ írä éøLàÇÀÅÈÈ will praise Your works, fortunate is the people :eãébé EéúøeáâeÀÊÆÍÇÄÍ :åéäGà äåäéLÆÀÊÈÁÈ and Your mighty acts, they will declare. for whom Adonoy is their God. 60 EãBä ãBák øãÇÀÆÍ ä ãåãì äläzÀÄÈÀÈÄ The splendor of Your glorious majesty, A praise by David! :äçéNà Eéúàìôð éøáãåÀÄÀÅÄÀÀ‹ÊÆÍÈÄÍÈ Cìnä éäBìà EîîBøÄÀÁÇÇÆÍÆ à and the words 62 of Your wonders I will speak. I will exalt You, my God, the King, eøîàé EéúàøBð æeærÁÀ‹ÊÆÍÊÅÍ åÆ :ãrå íìBòì EîL äëøáàåÇÂÈÀ‹ÈÄÀÀÈÈÆ Of Your awesome might, they 63 will speak, and bless Your Name forever and ever. :äpøtñà EúlãâeÀËÈÀ‹ÂÇÀ‹ÆÍÈ DëÆÍ øáà íBé-ìëÈÂÈÀ‹ aÀ and Your greatness I will recount. Every day I will bless You 61 Eáeè-áø øëÆÍÆÇÀ‹ æ :ãrå íìBòì EîL äììäàåÇÂÇÀ‹ÈÄÀÀÈÈÆ Mention of Your bountifulness and extol Your Name forever and ever. eòéaéÇÄÍ ãàî ìläîe äåäé ìBãÀÊÈÀËÈÀÊ bÈ they will express, Adonoy is great and highly extolled, :eðpøé Eú÷ãöåÀÄÀÈÀ‹ÀÇÅÍ :ø÷ç ïéà BúlãâìåÀÄÀËÈÅÅÍÆ and in Your righteousness, joyfully exult. and His greatness is unfathomable. 60 Psalms 144:15. 61 According to Rav S.R. Hirsch, David here declares, “I will dedicate myself to serve You and to fulfill Your will in loyal obedience,” for in serving God, man causes His Name to be blessed. 62 Not simply EéúÉàìôð—a report of Your wonders—but EéúÉàìôð éøáã the “words”—the lessons thatÄÀÀÆ Æ Ä À À Ä À Å Your wonders teach.—S.R. Hirsch 63 People in general will speak of God’s wondrous might in punishing the wicked (Sodom, Egypt, etc.) while David will proclaim that God’s greatness is measured more by His kindliness than by His awesomeness.—Siach Yitzchok
úéøç ù ASHREI / 72 íéîÄ ìò-ìk úeëìî EúeëìÀÀ‹ÇÀÈÊÈ îÇ äåäé íeçøå ïepÀÇÀÊÈ çÇ Your kingship is the kingship for all times, Adonoy is gracious and merciful, 64 :øãå øBc-ìëa EzìLîîeÆÀÇÀÀ‹ÀÈÈÊ :ãñç-ìãâe íétà CøàÆÍÆÇÇÍÄÀÈÈÍÆ and Your dominion is in every generation. slow to anger and great in kindliness. íéìôpä-ìëì äåäé CîBÅÀÊÈÀÈÇÊÀ‹Ä ñ ìkì äåäé-áBÀÊÈÇÊ è Adonoy supports all the fallen, Adonoy is good to all, :íéôeôkä-ìëì ó÷BæåÀÅÀÈÇÀ‹Ä :åéNrî-ìk-ìr åéîçøåÀÇÂÈÇÈÇÂÈ and straightens all the bent. His mercy encompasses all His works. eøaNé Eéìà ìë-éðéÅÊÅÆÍÀÇÅÍ rÅ EéNrî-ìk äåäé EeãBÍÀÊÈÈÇÂÆÍ é The eyes of all, look expectantly to You, All Your works will thank You, Adonoy, íäì-ïúBð äzàåÀÇÈÅÈÆ :äëeëøáé EéãéñçåÇÂÄÆÍÀÈÀ‹ÍÈ and You give them and Your pious ones will bless You. 65 :Bzra íìëà-úàÆÈÀÈÀÄ Eúeëìî ãBáÇÀÀ‹ kÀ their food at its proper time. Of the honor of Your kingship, eøîàéÊÅÍ THIS VERSE REQUIRES äðåk, CONCENTRATION.*ÇÈÈ they will speak, Eãé-úà çúBÅÍÇÆÈÆÍ t :eøaãé EúøeáâeÀÈÀ‹ÀÇÅÍ You open Your hand and Your might they will declare. :ïBöø éç-ìëì réaNîeÇÀÄÍÇÀÈÇÈ åéúøeáb íãàä éðáì réãBäÄÍÇÄÀÅÈÈÈÀÊÈ ìÀ and satisfy the desire of every living being. To reveal to men His mighty acts, åéëøc-ìëa äåäé ÷écÄÀÊÈÀÈÀÈÈ öÇ :Búeëìî øãä ãBáëeÀÂÇÇÀ Adonoy is just in all His ways and the glorious splendor of His kingship. * When reciting the verse . . .Eãé-úà çúB “You open Your hand . . .” it is essential to concentrateÅÍÇÆÈÆÍ t intently on its meaning. If you did not you must repeat from there until the end of the chapter. See O.C. #51:7. 64 He is gracious in bestowing reward and merciful in punishment.—Siach Yitzchok 65 Your works, which are the cause of your being thanked by sensitive people; similarly, cause your pious ones to bless You.—based on S.R. Hirsch.
73 / äéåììä SHACHARIS íìBò-ãrå äzrîÅÇÈÀÇÈ :åéNrî-ìëa ãéñçåÀÈÄÀÈÇÂÈ from now forever. and benevolent in all His deeds. 66 :déeììäÇÀ‹È åéàø÷-ìëì äåäé áBøÀÊÈÀÈÊÀ‹È ÷È Praise God. 69 Adonoy is near to all who call upon Him, :úîàá eäàø÷é øLà ìëìÀÊÂÆÄÀÈËÍÆÁÆ This psalm #146 acclaims God’s lov- 67 ing care as experienced by each Jew in to all who call upon Him in truth. øÀ his own life. äNré åéàøé-ïBöÀÅÈÇÂÆ déeììäÇÀ‹È The will of those who fear Him, He fulfills; :íréLBéå òîLé íúråL-úàåÀÆÇÀÈÈÄÀÇÀÄÅ Praise God! He hears their cry and delivers them. 68 :äåäé-úà éLôð éììäÇÀ‹ÄÇÀÄÆÀÊÈ åéáäà-ìk-úà äåäé øîBÅÀÊÈÆÈÊÂÈ L My soul, praise Adonoy. Adonoy watches over all those who love Him, éiça äåäé äììäàÂÇÀ‹ÈÀÊÈÀÇÈ :ãéîLé íérLøä-ìk úàåÀÅÈÈÀ‹ÈÄÇÀÄ I will praise Adonoy with my life; and will destroy all the wicked. :éãBòa éäGàì äønæàÂÇÀ‹ÈÅÇÀÄ ét-øaãé äåäé úläÄÇÀÊÈÀÇÆÄ . z À I will sing to my God as long as I live. Praise of Adonoy, my mouth will declare íéáéãðá eçÄÀÄÄ èáz-ìàÇÄÀÀ‹ øNa-ìk CøáéåÄÈÅÈÈÈ Do not place your trust [even] in noble men, 70 and all flesh will bless :äreLú Bì ïéàL íãà-ïáaÀÆÈÈÆÅÀÈ :ãrå íìBòì BLã÷ íLÅÈÀÀÈÈÆ in man who has no [power of] deliverance. His holy Name forever and ever. Bçeø àözÅÅ dé Cøáð eðçðàåÇÂÇÍÀÀÈÅÈ [When] his spirit departs, And we will bless God 66 The penalties for transgressions are just, but God is gracious in the actual punishment inflicted on the sinner.—Siddur HaGra 67 He is near to all who call upon Him, but His nearness can be perceived only by those who call upon Him in truth, who truly mean to have God enter into their lives.—S.R. Hirsch 68 While God hears all who cry unto Him in truth, He answers those who fear Him, who subject their desires to His will.—Siach Yitzchok 69 Psalms 115:18. You should pause between íìBò and déeììä. Similarly, in all the Psalms, theÈ È Ç À word déeììä is not connected to the preceding verse.ÇÀÈ 70 According to the Sages, it is implied that one should not rely even on the merit of his sainted ancestors, the Patriarchs, for deliverance.
úéøç ù HALLELUYAH / 74 íéôeôk ó÷æ äåäéÀÊÈÊÅÀÄ Búîãàì áLéÈËÀÇÀÈ Adonoy straightens the bent. he returns to his earth; 71 :íé÷écö áäà äåäéÀÊÈÊÅÇÄÄ :åéúðzLr eãáà àeää íBiaÇÇÈÀ‹ÆÀÊÊÈ Adonoy loves the righteous. on that day his plans come to naught. íéøb-úà øîL äåäéÀÊÈÅÆÅÄ Ê éøLàÇÀÅ Adonoy protects strangers; Fortunate [is he] äðîÈÈ ìàå íBúéÈÀÇÀ Bøæra á÷ré ìàLÆÅÇÂÊÀÆÀ the orphan and widow when the Almighty of Jacob is his help, 72 ããBòéÀÅ :åéäGà äåäé-ìr BøáNÄÀÇÀÊÈÁÈ He enables to stand firm; whose expectation is on Adonoy, his God. :úeré íérLø CøãåÀÆÍÆÀÈÄÀÇÅ õøàå íéîL äNòÊÆÈÇÍÄÈÈÍÆ and the way of the wicked He thwarts. He makes heaven and earth, íìBòì äåäé CGîéÄÀÀÊÈÀÈ . ía-øLà-ìk-úàå íiä-úàÆÇÈÀÆÈÂÆÈ Adonoy will reign forever; the sea and all that is in them; øãå øãì ïBiö CéäGàÁÇÍÄÄÀÊÈÊ :íìBòì úîà øîMäÇÅÁÆÀÈ Ê your God, Zion, throughout all generations. He keeps His promises faithfully forever. 73 :déeììäÇÀ‹È íé÷eLrì ètLî äNòÊÆÄÀÈÇÂÄ Praise God. He performs justice for the oppressed; íéárøì íçì ïúðÊÅÆÍÆÈÀ‹ÅÄ In the next psalm #147, David im- parts the knowledge to sustain and up- He gives bread to the hungry; hold the Jewish People, during their bit- :íéøeñà øézî äåäéÀÊÈÇÄÂÄ ter exile. He tells them of their special Adonoy releases the imprisoned. and enduring relationship with God and of their role as permanent messen- íéøår ç÷t äåäéÀÊÈÊÅÍÇÄÀÄ gers of the word of God to all mankind. Adonoy gives sight to the blind; 71 Only the four cubits of ground which will receive him one day are his; of all the world they are the one possession which is guaranteed to him.—S.R. Hirsch 72 Jacob, more than anyone, sensed God’s nearness and protection throughout his difficult life and through all the trials to which he was subjected.—S.R. Hirsch 73 He alone has always proven dependable and faithful, for there are no limits to His essence and to His power.—Ibn Ezra, Radak
75 / äéåììä SHACHARIS äåäé íéåðr ãÂÈÄÀÊÈ ãBòîÀÅ déeììäÇÀ‹È Adonoy causes the humble to stand firm; Praise God! :õøà-éãr íérLø ìétLîÇÀÄÀÈÄÂÅÈÍÆ eðéäGà äønæ áBè-ékÄÇÀ‹ÈÁÅÍ He casts down the wicked to the ground. for it is good to sing to our God; äãBúa äåäéì eðrÁÇÊÈÀÈ :äläú äåàð íérð-ékÄÈÄÈÈÀÄÈ Cry out to Adonoy in thanksgiving; for [His] praise is pleasant, befitting. :øBpëá eðéäGàì eønæÇÀ‹ÅÅÍÀÄ äåäé íéìLeøé äðBaÅÀÈÇÍÄÀÊÈ sing to our God with the harp. 76 The builder of Jerusalem is Adonoy; íéára íéîL äqëîäÇÀ‹ÇÆÈÇÍÄÀÈÄ :ñpëé ìàøNé éçãðÄÀÅÄÀÈÅÀÇÅ [He] Who covers the heaven with clouds, the banished ones of Israel He will gather. øèî õøàì ïéënäÇÅÄÈÈÍÆÈÈ áì éøeáLì àôBøäÈÅÄÀÍÅÅ Who prepares rain for the earth; [He is] the Healer of the broken-hearted :øéöç íéøä çéîönäÇÇÀÄÍÇÈÄÈÄ :íúBávrì LaçîeÀÇÅÀÇÀ‹È Who causes grass to grow upon the hills. and [also] binds up their wounds. 74 dîçì äîäáì ïúBðÅÄÀÅÈÇÀÈ íéáëBkì øtñî äðBîÆÄÀÈÇÈÄ Who gives the animal its fodder; He fixes the number of stars; :eàø÷é øLà áøò éðáìÄÀÅÊÅÂÆÄÀÈÍ :àø÷é úBîL ílëìÀËÈÅÄÀÈ [also] to the young ravens which call. He calls all of them by names. 75 õtçé ñeqä úøeáâá àGÄÀÇÇÆÀÈ çk-áøå eðéðBãà ìBãbÈÂÅÍÀÇÍÊÇ Not the power of the horse does He desire, Great is our Master and abundant in power; :äöøé Léàä é÷BLá-àGÀÅÈÄÄÀÆ :øtñî ïéà BúðeáúìÄÀÈÅÄÀÈ nor the legs of man does He want. 77 His understanding is beyond reckoning. 74 Others render “their sorrows.” Both translations co-exist! God not only heals their physical pains but also abbreviates their sorrows as well. 75 Not one of the myriad stars was created accidentally; each has a unique purpose and function.—Siach Yitzchok 76 Each musical instrument has its unique function. In the times of King David, the harp was used to arouse those who slept. The psalmist may be indicating that the harp arouses the sleeping soul of man to recognition of the miraculous ways in which God shows His Divine Providence for us every day.—Siach Yitzchok 77 God does not delight in those who place their trust in the strength of horses or in their own strength.—Tzelosa d’Avrohom
úéøç ù HALLELUYAH / 76 íézôë Bçø÷ CéìLîÇÀÄÇÀÀÄÄ åéàøé-úà äåäé äöBøÆÀÊÈÆÀÅÈ He hurls His ice like crumbs; Adonoy wants those who fear Him, :ãîré éî Búø÷ éðôìÄÀÅÈÈÄÇÂÊ :Bcñçì íéìçéîä-úàÆÇÀ‹ÇÂÄÀÇÀ who can withstand His cold? those who hope for His kindliness. íñîéå Bøác çìLéÄÀÇÀÈÀÇÀÅ äåäé-úà íéìLeøé éçaLÇÀ‹ÄÀÈÇÍÄÆÀÊÈ He dispatches His word and melts them; Jerusalem, praise Adonoy; :íéî-eìfé Bçeø áMéÇÅÄÀ‹ÈÍÄ :ïBiö CéäGà éììäÇÀ‹ÄÁÇÍÄÄ He blows His wind, they flow as water. Zion, extol your God. 78 á÷réì åéøác ãébîÇÄÀÈÈÀÇÂÊ . CéørL éçéøa ÷fç-ékÄÄÇÀÄÅÀÈÈÍÄ He declares His word to Jacob, For He has fortified the bars of your gates; :ìàøNéì åéètLîe åéwçËÈÄÀÈÈÀÄÀÈÅ :Caø÷a Céða CøaÅÇÈÇÍÄÀÄÀÅ His statutes and His laws to Israel. 79 He has blessed your children in your midst. éBb-ìëì ïë äNr-àGÈÍÈÅÀÈ íBìL Cìeáb-íOäÇÈÀÅÈ He did not do so to any [other] nation; He established peace at your border; íeòãé-ìa íéètLîeÄÀÈÄÇÀÈ :CréaNé íéhç áìçÅÍÆÄÄÇÀÄÅ and of His laws they were not informed. with prime wheat He satisfies you. :déeììäÇÀ‹È õøà Búøîà çìMäÇÅÍÇÄÀÈÈÍÆ Ê Praise God. He dispatches His command earthward; :Bøác õeøé äøäî-ãrÇÀÅÈÈÀÈ In the next psalm #148, David sings of the moment when all the world will His word races swiftly. be imbued with the knowledge of øîvk âìL ïúpäÇÊÅÆÍÆÇÈÍÆ God’s all-embracing providence. All He provides snow like fleece, living creatures, from the infinite heights of heaven above (verses 1–6) :øfôé øôàk øBôkÀÈÅÍÆÀÇÅ down to the depths of the earth below He scatters frost like ashes. 78 The Psalmist addresses the dwellers in Jerusalem and Zion, not the city itself.—Tzelosa d’Avrohom 79 Israel is the receiver and preserver of God’s divine Law, the Torah, which includes chukim, statutes which confine the physical, sensual aspects of man within the bounds of moral purity, and also mishpotim, laws which govern communal life. Among the nations, law is determined by the views they hold at a given time and place concerning the needs of a society, and so their laws are based on expediency.—S.R. Hirsch
77 / äéåììä SHACHARIS :eàøáðå äeö àeä ékÄÄÈÀÄÀÈÍ (verses 7–12) will join together in one for He commanded it and they were created. great hymn of praise to their Creator, and acknowledge the uniqueness of Is- ãrì íãéîriåÇÇÂÄÅÈÇ rael over all other nations. He established them for all time, 81 déeììäÇÀ‹È íìBòìÀÈ for as long as the world exists; Praise God. :øBáré àGå ïúð-÷çÈÈÇÀÇ íéîMä ïî äåäé-úà eììäÇÀ‹ÆÀÊÈÄÇÈÇÍÄ He decreed it and it is unalterable. 82 Praise Adonoy from the sky; õøàä-ïî äåäé-úà eììäÇÀ‹ÆÀÊÈÄÈÈÍÆ :íéîBøna eäeììäÇÀ‹ÍÇÀ‹Ä Praise Adonoy from the earth, Praise Him in the heights! íéðépzÇÄÄ åéëàìî-ìë eäeììäÇÀ‹ÍÈÇÀÈÈ sea-monsters Praise Him, all His angels; :úBîäz-ìëåÀÈÀÊ :åéàáö-ìk eäeììäÇÀ‹ÍÈÀÈÈ and all [that dwell in] the depths. Praise Him, all His hosts! øBèé÷å âìL ãøáe LàÅÈÈÆÍÆÀÄ çøéå LîL eäeììäÇÀ‹ÍÆÍÆÀÈÅÍÇ Fire and hail, snow and vapor, Praise Him, sun and moon; :Bøáã äNò äørñ çeøÍÇÀÈÈÊÈÀÈ :øBà éáëBk-ìk eäeììäÇÀ‹ÍÈÍÀ‹Å stormwind, [all] fulfilling His word. Praise Him, all the stars of light. úBòáb-ìëå íéøääÆÈÄÀÈÀÈ íéîMä éîL eäeììäÇÀ‹ÍÀÅÇÈÈÍÄ The mountains and all the hills, Praise Him, skies of skies, :íéæøà-ìëå éøt õrÅÀÄÀÈÂÈÄ :íéîMä ìrî øLà íénäåÀÇÇÍÄÂÆÅÇÇÈÈÍÄ fruit trees and all cedars. and the waters that are above the skies. 80 äîäa-ìëå äiçäÇÇÈÀÈÀÅÈ äåäé íL-úà eììäéÀÇÀ‹ÆÅÀÊÈ Wild beasts and all animals, They will praise the Name of Adonoy, 80 Genesis 1:6–7 indicates that there are waters above the heavens. 81 The heavenly bodies, unlike humans and earthly things, were created from materials that do not deteriorate.—Kuzari 82 None of the heavenly bodies transgresses the Divine decree about its functions in the role for which it was created. The sun never violates its mandate to serve by day or the moon by night. According to Ibn Ezra, the verse might also be translated “He issued a decree which will not pass away,” for God’s decree is permanent and immutable.
úéøç ù HALLELUYAH / 78 Báø÷ írÇÀÊ :óðk øBtöå NîøÆÍÆÀÄÈÈ the people near 84 to Him. creeping things and winged fowl. :déeììäÇÀ‹È íénàì-ìëå õøà-éëìîÇÀÅÆÍÆÀÈÀËÄ Praise God. Earthly kings and all peoples, ôL-ìëå íéøNÈÄÀÈÀ‹ Å È Í Æ This psalm #149 continues the :õøà éè Ê theme of the previous psalm. ministers and all earthly judges. déeììäÇÀ‹È úBìeúa-íâå íéøeçaÇÄÀÇÀ Praise God. Young men and also maidens, Lãç øéL äåäéì eøéLÄÍÇÊÈÄÈÈ :íéørð-ír íéð÷æÀÅÄÄÀÈÄ Sing a new song to Adonoy, 85 elders together with lads. 83 :íéãéñç ìä÷a BúläzÀÄÈÄÀÇÂÄÄ äåäé íL-úà eììäéÀÇÀ‹ÆÅÀÊÈ His praise in the assembly of the pious. åéNòa ìàøNé çîNéÄÀÇÄÀÈÅÀÊÈ They will praise the Name of Adonoy, Israel will rejoice in its Maker; Bcáì BîL ábNð-ékÄÄÀÈÀÀÇ :íkìîá eìéâé ïBiö-éðaÀÅÄÈÄÍÀÇÀÈ for His Name alone is exalted; the children of Zion will exult in their King. 86 :íéîLå õøà-ìr BãBäÇÆÍÆÀÈÈÍÄ ìBçîá BîL eììäéÀÇÀ‹ÀÀÈ His majesty is over the earth and the skies. They will praise His Name with dance; Bnrì ïø÷ íøiåÇÈ Í ÆÆÍÆÀÇ . øBpëå óúaÀÊÀÄ with drum and harp He will raise the might of His people, :Bì-eønæéÀÇÀ‹ åéãéñç-ìëì äläzÀÄÈÀÈÂÄÈ [which is] praise for all His pious ones, they will make music to Him. Bnra äåäé äöBø-ékÄÆÀÊÈÀÇ ìàøNé éðáìÄÀÅÄÀÈÅ Because Adonoy desires His people; for the Children of Israel, 83 Elders and youngsters praise God together while the young men must be separated from the maidens. In the Temple separate facilities were erected for the women. So too must there be separate seating in our synagogues. 84 The fulfillment of the last two verses will take place in the Messianic era. 85 The old songs will not suffice to express the joy at the wonders in the Messianic future.—Radak 86 Israel is the nation as a whole, the children of Zion are the elite of the people.—Seporno
79 / äéåììä SHACHARIS áeúk ètLî íäa úBNrìÇÂÈÆÄÀÈÈ :äreLéa íéåðr øàôéÀÈÅÂÈÄÄÈ To execute upon them [the] written judgment; He will adorn the humble with deliverance. 87 åéãéñç-ìëì àeä øãäÈÈÀÈÂÄÈ ãBáëa íéãéñç eæìréÇÀÀ‹ÂÄÄÀÈ it 89 is the splendor of all His pious ones. The pious will rejoice in honor; :déeììäÇÀ‹È :íúBákLî-ìr eððøéÀÇÀ‹ÇÄÀÀ‹È Praise God. they will sing joyously upon their beds. íðBøâa ìà úBîîBøÀ‹ÅÄÀÈ This final psalm #150 recapitulates all the previous hymns and tells how High praises of the Almighty in their throats, God is revealed through His mighty :íãéa úBiôét áøçåÀÆÍÆÄÄÀÈÈ deeds. and a double-edged sword in their hand. 88 déeììäÇÀ‹È íéBba äî÷ð úBNrìÇÂÀÈÈÇÄ Praise God. To perform vengeance upon the nations, BLã÷a ìà-eììäÇÀ‹ÅÀÈÀ :íénàìa úBçëBzÅÇÀËÄ Praise the Almighty in His Sanctuary 90 chastisement upon the peoples. eäeììäÇÀ‹Í íéwæa íäéëìî øñàìÆÀÊÇÀÅÆÀÄÄ . Praise Him To bind their kings with chains, :Bfr ré÷øaÄÀÄÍÇË :ìæøá éìáëa íäéãÅÆÀÇÀÅÇÀÆ aëðåÀÄÀÀ‹ in the firmament of His might 91 and their nobles with iron fetters. 87 Although God desires all His people, nevertheless, our ultimate salvation will come through the merit of His humble ones.—Rav Simcha Bunim of Preshischa 88 One’s praise of God emanating from deep within him, (not mere lip service) becomes a two-edged sword, for it protects him against attack from his fellow men and it guards him from adversity in the approaching Divine judgment.—S.R. Hirsch 89 The Divine judgment itself is honor and recognition for those who commit their entire lives and efforts to God.—S.R. Hirsch 90 His “Sanctuary” refers to the world of angels who minister to Him as He appears on His throne.—Radak 91 The firmament of His might refers to the heavenly spheres through which God reveals His mastery over the physical world.—Radak
úéøç ù HALLELUYAH / 80 :äreøú éìÅÀÈ öìöa eäeììäÇÀ‹ÍÀÄÀÀ‹ åéúøeáâá eäeììäÇÀ‹ÍÄÀÊÈ Praise Him with clanging cymbals. Praise Him for His mighty deeds; dé ìläz äîLpä ìkÊÇÀ‹ÈÈÀÇÅÈ . eäeììäÇÀ‹Í Let every soul praise God. Praise Him :déeììäÇÀ‹È :Bìãb áøkÀÊËÀ Praise God. according to the abundance of His greatness. dé ìläz äîLpä ìkÊÇÀ‹ÈÈÀÇÅÈ øôBL ò÷úa eäeììäÇÀ‹ÍÀÅÍÇÈ Let every soul praise God. Praise Him with the blowing of the shofar; 92 :déeììäÇÀ‹È Praise God. 97 :øBpëå ìáða eäeììäÇÀ‹ÍÀÅÍÆÀÄ praise Him with lyre and harp. 93 The following selected verses from Psalms mark the close of the individual ìBçîe óúa eäeììäÇÀ‹ÍÀÊÈ books of Psalms. Etz Yosef notes that Praise Him with drum and dance. 94 these verses may constitute a sort of blessing marking the close of the eäeììäÇÀ‹Í Pesukei Dezimrah. Praise Him íìBòìÀÈ äåäé CeøaÈÀÊÈ :áârå íépîaÀÄÄÀËÈ Blessed is Adonoy forever, with stringed instruments and flute. 95 :ïîàå ïîàÈÅÀÈÅ òîL-éìÅÈÍÇ öìöá eäeììäÇÀ‹ÍÀÄÀÀ‹ Amein and Amein! 98 Praise Him with resounding cymbals. 96 92 The shofar is the solemn instrument which awakens and calls us to God.—S.R. Hirsch 93 Lyre and harp are instruments which express man’s meditation upon God.—S.R. Hirsch 94 Drum and dance are public manifestations of exultation in God.—S.R. Hirsch 95 Stringed instruments and the flute may serve to express the quieter rejoicing of an individual.—S.R. Hirsch 96 The cymbal is an instrument of extremely loud sound which may serve to call whole groups to attentive participation.—S.R. Hirsch 97 This verse is repeated to mark the end of the psalms included in the Pesukei Dezimrah.—Avudraham 98 Psalms 89:53. God is the eternal source of blessing. We merely declare His blessedness, we do not bless Him.
81 / ãéåã êøáéå SHACHARIS quently of God’s majesty, and of the ïBivî äåäé CeøaÈÀÊÈÄÄ Divine providence which is the source of the power, riches, might, and honor Blessed is Adonoy from Zion, of all human beings. íéìLeøé ïëL Ê ÅÀÈÈÍÄ The first four verses (1 Chronicles Who dwells in Jerusalem. 29:10–13) relate David’s blessing to :déeììäÇÀ‹È God,whenhepresentedthegold,silver, and jewels he amassed for the construc- Praise God. 99 tion of the Holy Temple. It was a day of íéäGà äåäé CeøaÈÀÊÈÁÄ great rejoicing as, following David’s ex- ample, the leaders and princes also pre- Blessed is Adonoy, God, sented generous gifts for the construc- ìàøNé éäGàÁÅÄÀÈÅ tion of the Temple. God of Israel :Bcáì úBàìôð äNòÊÅÄÀÈÀÇ There is a custom that the following until íéäGàä äåäé àeä äzà (page 83) shouldÇÈÀÊÈÈÁÄ Who alone performs wonders. 100 be said standing. íìBòì BãBák íL CeøáeÈÅÀÀÈ . äåäé-úàÆÀÊÈ ãéåc CøáéåÇÀÈÍÆÈÄ And blessed is the Name of His glory forever, õøàä-ìk-úà BãBáë àìnéåÀÄÈÅÀÆÈÈÈÍÆ And David blessed Adonoy ìäwä-ìk éðérìÀÅÅÈÇÈÈ and may His glory fill the whole earth. in the presence of all the assembly; :ïîàå ïîàÈÅÀÈÅ ãéåc øîàiåÇÍÊÆÈÄ Amein and Amein! 101 and David said, The custom of reciting the follow- äåäé äzà CeøaÈÇÈÀÊÈ ing additions to Pesukei Dezimrah is mentioned as early as the Gaonic era, Blessed are You, Adonoy, eðéáà ìàøNé éäGàÁÅÄÀÈÅÈÄÍ specifically by Rav Amram Gaon. These verses were incorporated into our daily God of Israel, our father, 102 prayers because they speak so elo- 99 Psalms 135:21. 100 “Alone” means without intermediaries (Malbim); also without the beneficiary’s aware- ness.—(Vilna Gaon) 101 Psalms 72:18–19. This verse will be fulfilled in Messianic times when all men will be invested with a true awareness of God’s majesty. The prophet (Isaiah 11:9) foretells, “For (then) the earth shall be filled with the knowledge of Adonoy as the waters cover the sea.”—Radak 102 David singles out Jacob because he was the first Patriarch to mention building a house of God (Genesis 28:22), “Then shall this stone which I have set for a pillar be God’s house.”—Radak
úéøç ù VAYVARECH DOVID / 82 EãéáeÀÈÀ‹ :íìBò-ãrå íìBòîÅÈÀÇÈ and [it is] in Your hand forever and ever. ÷fçìe ìcâìÀÇÅÀÇÅ äåäé EìÀÀÊÈ to bestow greatness and strength Yours, Adonoy, :ìkìÇÊ úøàôzäå äøeábäå älãbäÇÀ‹ËÈÀÇÀ‹ÈÀÇÄÀÆÍÆ upon all. is the greatness, the might, the glory eðéäGà äzråÀÇÈÁÅÍ ãBääå çöpäåÀÇÅÍÇÀÇ And now, our God, the victory and the beauty, 103 Cì eðçðà íéãBîÄÂÇÍÀÈ õøàáe íéîMa ìë-ékÄÊÇÈÇÍÄÈÈÍÆ we give thanks to You for all that is in heaven and on earth :Ezøàôz íLì íéììäîeÀÇÀ‹ÄÀÅÄÀÇÀÆÍ äëìînä äåäé EìÀÀÊÈÇÇÀÈÈ and praise Your glorious Name. 104 [is Yours]; Yours, Adonoy, is the kingdom Ecáì äåäé àeä-äzàÇÈÀÊÈÀÇÆÍ àOðúnäåÀÇÄÀÇÅ You alone are Adonoy; 105 and You are uplifted, íéîMä-úà úéNr äzàÇÈÈÄÍÈÆÇÈÇÍÄ :Làøì ìëìÀÊÀÊ You have made the skies, [supreme] over all rulers. íéîMä éîLÀÅÇÈÇÍÄ ãBákäå øLräåÀÈÍÆÀÇÈ the skies of skies 106 The riches and the honor íàáö-ìëåÀÈÀÈÈ EéðôlîÄÀ‹ÈÆÍ and all their hosts, 107 come from You, äéìr øLà-ìëå õøàäÈÈÍÆÀÈÂÆÈÆÍÈ ìka ìLBî äzàåÀÇÈÅÇÊ the earth and all that is upon it, and You rule over all; íäa øLà-ìëå íéniäÇÇÄÀÈÂÆÈÆ äøeáâe çk EãéáeÀÈÀ‹ÍÊÇÀÈ the seas and all that is in them; in Your hand are power and might, 103 David thus renders unto God the greatness God has given him. His might in war, his victories in battle, and the majesty of his kingdom, are all due to God’s providence.—Iyun T’filah 104 I Chronicles 29:10–13. 105 This is an affirmation of God’s unity: “Adonoy is One.” 106 This denotes the highest of the seven heavens. 107 This signifies the sun, moon, and stars.
83 / ãéåã êøáéå SHACHARIS éLbøbäå éñeáéäåÀÇÀÄÀÇÄÀÈÄ ílk-úà äiçî äzàåÀÇÈÀÇÆÆËÈ the Jebusites, and the Girgashites, and You give life to all of them, Bòøæì úúìÈÅÀÇÀ :íéåçzLî Eì íéîMä àáöeÀÈÇÈÇÍÄÀÄÀÇÂÄ to give to his seed; and the heavenly hosts 108 bow before You. Eéøác-úà í÷zåÇÈÍÆÆÀÈÆÍ íéäGàä äåäé àeä äzàÇÈÀÊÈÈÁÄ . and You kept Your word, You are Adonoy, the God :äzà ÷écö ékÄÇÄÈÍÈ íøáàa zøça øLàÂÆÈÇÍÀÈÀÇÀÈ for You are righteous. éðr-úà àøzåÇÅÍÆÆÃÄ Who chose Avrom, And You saw the affliction íécNk øeàî BúàöBäåÀÅÅÇÀÄ íéøöîa eðéúáàÂÊÅÍÀÄÀÈÍÄ and brought him out of Ur Kasdim of our fathers in Egypt, :íäøáà BîL zîNåÀÇÍÀÈÀÇÀÈÈ zrîL íú÷ræ-úàåÀÆÇÂÈÈÈÇÍÀÈ and established his name [as] Avrohom. 109 and their cry You heard Bááì-úà úàöîeÈÈÍÈÆÀÈ :óeñ-íé-ìrÇÇ And You found his heart at the Sea of Reeds. Eéðôì ïîàðÆÁÈÀÈÆÍ íéúôîe úúà ïzzåÇÄÅÊÊÊÀ‹Ä faithful before You, 110 And You imposed signs and wonders åéãár-ìëáe äòøôaÀÇÀÊÀÈÂÈÈ úéøaä BnrÄÇÀ‹Ä úBøëåÀÈ and You made the covenant with him 111 against Pharaoh and all his servants Böøà ír-ìëáeÀÈÇÇÀ éðrðkä õøà-úà úúìÈÅÆÆÍÆÇÀ‹ÇÂÄ and all the people of his land, to give the land of the Canaanites, zrãé ékÄÈÇÍÀÈ éføtäå éøîàä ézçäÇÄÄÈÁÊÄÀÇÀ‹ÄÄ for You knew the Hittites, the Amorites, the Perizites, 108 These are the angelic beings that worship Adonoy. 109 This was not a mere changing of names. Abraham was elevated and attained new stature as a patriarch by virtue of his new name. 110 This was demonstrated when he was ready to sacrifice Isaac. 111 In some congregations, úÉåøëå is recited responsively on the day of a circumcision. Conse-ÀÈ quently, some siddurim indicate that a new paragraph begins here. But it is actually a continua- tion of the verse.
úéøç ù SHIRAS HAYAM / 84 when the daily afternoon sacrifice was íäéìr eãéæä ékÄÅÄÍÂÅÆ offered. 115 After the destruction, the 112 Jews of the Holy Land continued the that they acted malevolently against them; tradition, reciting the Shira at the end íL Eì-NrzåÇÇÇÀÅ of the Pesukei Dezimrah. The custom and [thus] You have made a name for spread to Italy and from there to other Yourself, Jewish communities. This daily recital :äfä íBiäkÀÇÇÆ is mentioned by Rav Saadya Gaon, but not as an obligatory part of the service. like this day. 113 Rambam calls it a “custom.” 116 Subse- íäéðôì zr÷a íiäåÀÇÈÈÇÍÀÈÄÀÅÆ . quently adopted by all communities, And the sea, You split before them, reciting the Shira became an integral part of our daily prayers. íiä-CBúá eøáriåÇÇÇÀÀÇÈ Some hold that the Shira should be and they went through the midst of the sea chanted aloud while standing. It should äLaiaÇÇÈÈ be sung with joy as at the time of the Exodus. Sheloh writes that reciting the on the dry land; Shira atones for sin, so that if one íäéôãø-úàåÀÆÊÀ‹ÅÆ wishes to repent a serious sin, he and their pursuers should recite the Shira every day with great fervor. The Zohar says, “If one re- úGBöîá zëìLäÄÀÇÍÀÈÄÀ cites this song with elation and joy, he You hurled into the depths, will be worthy to sing it in the next :íéfr íéîa ïáà-BîkÀÆÍÆÀÇÍÄÇÄ world. He will also be worthy to sing it 114 when he greets the Mashiach.” like a stone into mighty waters. àeää íBiaÇÇ äåäé òLBiåÇÍÇÀÊÈ íéä úøéù On that day, 117 Adonoy delivered Shiras Hayam íéøöî ãiî ìàøNé-úàÆÄÀÈÅÄÇÄÀÈÍÄ In Temple times, Shiras Hayam, the Israel from the hand of Egypt, Song of the Sea, was sung by the Levites 112 Them, i.e., the Jews in Egypt. 113 The miracles and wonders of the Exodus have not and will not be forgotten. Each genera- tion reaffirms its testimony to God’s might against the Egyptians and thus the event remains as vivid and real as though it occurred today. 114 Nechemyah 9:6–11 115 Maseches Rosh Hashanah 31a, mentions that the Ode was sung at Minchah on Shabbos. 116 Hilchos Tefillah 7:13. 117 Even though they had been freed a week earlier, they were insecure, fearing that the
85 / øéùé æà SHACHARIS :íiá äîø Báëøå ñeñÀÊÀ‹ÈÈÇÈ íéøöî-úà ìàøNé àøiåÇÇÀÄÀÈÅÆÄÀÇÍÄ the horse with its rider, He threw into the sea. and Israel saw the Egyptians dé úøîæå éfrÈÄÀÄÀÈÈ :íiä úôN-ìr úîÅÇÀÇÇÈ . The strength and retribution of God dead on the seashore. äreLéì éì-éäéåÇÀÄÄÄÈ ìàøNé àøiåÇÇÀÄÀÈÅ was the cause of my deliverance; 120 And Israel saw e äåðàå éìà äæÆÅÄÀÇÀÅÍ äìãbä ãiä-úàÆÇÈÇÀ‹ÊÈ this is my Almighty and I will glorify Him, the great hand 118 :eäðîîøàå éáà éäGàÁÅÈÄÇÂÊÀ‹ÆÍÀ íéøöîa äåäé äNr øLàÂÆÈÈÀÊÈÀÄÀÇÍÄ God of my father and I will exalt Him. which Adonoy wielded against Egypt, äîçìî Léà äåäéÀÊÈÄÄÀÈÈ äåäé-úà írä eàøéiåÇÄÀ‹ÈÈÆÀÊÈ Adonoy is master of war and the people feared Adonoy, :BîL äåäéÀÊÈÀ äåäéa eðéîàiåÇÇÂÄÍÇÊÈ Adonoy is His Name. and they believed in Adonoy, Bìéçå äòøt úákøîÇÀÀ‹ÊÇÀÊÀÅ :Bcár äLîáeÀÆÇÀ Pharaoh’s chariots and army, and that Moses was His servant. íiá äøéÈÈÇÈ ìàøNé éðáe äLî-ÆÀÅÄÀÈÅ øéLé æàÈÈÄ He hurled into the sea; Then Moses and the Children of Israel sang eòaè åéLìL øçáîeÄÀÇÈÄÈËÀ‹ äåäéì úàÊÇÊÈ fä äøéMä-úàÆÇÄÈÇ and his elite officers were drowned this song to Adonoy, :óeñ-íéáÀÇ øîàì eøîàiåÇÊÀ‹ÅÊ in the Sea of Reeds. and they said: eîéñëé úîäzÀÊÊÀÇÀËÍ äàb äàâ-ék äåäél äøéLàÈÄÍÈÇÊÈÄÈÊÈÈ The deep waters covered them; I will sing to Adonoy for He is most high; 119 Egyptians would capture and re-enslave them. Only when God had drowned the Egyptians were the Israelites psychologically free.—Seporno 118 The use of the word “hand” or any physical attribute with regard to God is merely metaphorical, since God is in no way physical. 119 When people praise a mortal, they often declare undeserved praise. But God is so great that any praise we offer is insufficient.—Rashi 120 This translation follows Rashi’s commentary.
úéøç ù AZ YASHIR / 86 :íé-áìaÀÆÈ :ïáà-Bîk úGBöîá eãøéÈÀ‹ÄÀÀÈÍÆ in the heart of the sea. 122 they descended into the depths like stone. áéBà øîàÈÇÅ äåäé EðéîéÀÄÀ‹ÀÊÈ The enemy (Pharaoh) said: Your right hand Adonoy âéOà ócøàÆÀÊÇÄ çka éøcàðÆÀÈÄÇÍÊÇ “I will pursue [them], I will overtake [them], is adorned with power, ììL ÷lçàÂÇÅÈÈ :áéBà õrøz äåäé EðéîéÀÄÍÀ‹ÀÊÈÄÀÇÅ I will divide the spoils; Your right hand Adonoy crushes the enemy. éLôð BîàìîzÄÀÈÅÍÇÀÄ EðBàb áøáeÀÊÀÀ‹ I will satisfy myself; And in Your great majesty, éaøç ÷éøàÈÄÇÀÄ Eéî÷ ñøäzÇÂÊÈÆÍ I will unsheathe my sword, You destroyed Your opponents; :éãé BîLéøBzÄÅÍÈÄ Eðøç çlLzÀÇÇÂÊÀ‹ my hand will destroy them. You sent forth Your fury, Eçeøá zôLðÈÇÍÀÈÀ :Lwk BîÇÇ ìëàéÊÀ‹ÅÍ You blew with Your wind, it consumed them like straw. 121 íé BîqkÄÈÍÈ Eétà çeøáeÀÍÇÇÆÍ the sea covered them; And with the wind from Your nostrils :íéøécà íéîa úøôBòk eììöÈÂÇÆÍÆÀÇÍÄÇÄÄ íéî eîørðÆÍÆÀÇÍÄ they sank like lead in the mighty waters. 123 the waters were heaped up, äåäé íìàa äëîë-éîÄÈÍÊÈÈÅÄÀÊÈ íéìæð ãð-Bîë eávðÄÀ‹ÀÅÊÀ‹Ä Who is like You among the mighty, Adonoy! flowing water stood erect like a wall; äëîk éîÄÈÍÊÈ úîäú eàô÷ÈÀ‹ÀÊÊ who is like You? the deep waters congealed 121 This verse is also translated, “You will send forth Your fury: it will consume them like straw.” According to the Zohar, it thus refers to the time of the Resurrection, when God will destroy all the wicked. 122 The water became hard as stone and the Egyptians were hurled against it with great force.—Rashi 123 Seporno and others interpret the verse to read: “They, the mighty, sank like lead in the waters,” “mighty,” referring to the Egyptian officers rather than to the waters.
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