תפילות לשבת קהילת בית שלום

Shabbat Morning

Congregational Prayerbook

Bet Shalom Congregation

Minnetonka, Minnesota

The center of the Bet Shalom community, and our building, is oursanctuary. The life of the congregation revolves around it, and ourbuilding is designed to reflect this commitment on our part to be afamily of friends who come together to worship, learn and supporteach other in a way nourished by Jewish tradition.

Our sanctuary architecture creates an environment which invitesparticipation. The intimate semi-circle space affords us the opportunityto see each others’ faces. Our sanctuary, built with natural materials ofwood, glass and stone, fills with light through the 36 windowssurrounding the base of the lantern-like cuppola. The number of glasspanels that make up our walls is approximately 613, the same numberof mitzvot in Jewish tradition.

The podium, or bimah, and the ark behind it, rise naturally, a reflectionof the strength of the congregation which surrounds it. The gentleslope of the floor invites all those who rise to the Torah to follow thenatural inclination of rising up to God's holiness. The approach to thebimah is designed so that everyone can have access to the Torah andthe wealth of wisdom contained therein.

The Ark in our sanctuary holds three of our five Torah scrolls: our"Chai" scroll dedicated in 1998 in celebration of the 18th year of ourcongregation, and scrolls from other Jewish communities in Hibbing,Minnesota; Albert Lea, Minnesota; and Cincinnati, Ohio. RockdaleTemple of Cincinnati, the oldest Jewish congregation west of theAllegheny Mountains, gave a Torah scroll to Rabbi Norman Cohenwhen he left their community to become our first rabbi as we werebeing founded in 1981. On the wall in our display case is ourHolocaust Scroll.

Above the Ark is the Neir Tamid ci ¦nY x¥p, or eternal light, remindingus that God's abiding presence, the Shechinah dpi ¦k §W, dwellswhenever and wherever we let God in. The inscription above the Arkreads: c ¥nFr dz © i ¦n i¥p §t ¦l r ©c, “Know Before Whom You Stand.”This inscription, which also was written above the Ark in our formercongregational building in Hopkins, is a popular inscription in manysynagogues.

mely ziaAbout Bet Shalom's

Sanctuary

Halacha, dkld, Jewish law, isoften used as the primaryresource in determining howthings “should be” done. Jewishtradition also has a powerfulsource of guidance calledminhag, bdpn, custom, whichsometimes provides more forceand authority to the way thingsare done than halacha. Everycommunity develops its ownstyle and way of doing things,and Bet Shalom is no exception.

Throughout our Shabbat, , zaymorning service, the notes in themargins will cite some of thesources for our customs, such asbowing, closing our eyes, andcongregational responses. Inmany cases, there are two ormore differing customs for thesame prayer.

Bet Shalom's environment ofwelcoming and participation isone of our primary values indeveloping our worship customs.Many of these minhagim,mibdpn, (customs) will beexplained by the service leadersand by some of the notes in thisprayerbook. We invite you tostudy the various interpretationsand to participate with ourcommunity during this worshipservice.

1

Many of our prayers begin with the phrase, Baruch Ata AdonaiEloheinu Epi«¥dŸl¡ i §i dY © KExA. This may be translated as: “Blessedare You, O Lord our God,” “Blessed are You, Adonai our God,”“Praised are You, O Lord our God,” “Praised are You, Adonai ourGod,” “Blessed is the Eternal God,” “Blessed is Adonai our God,” etc.Whenever translation occurs, there is interpretation. Hebrew wordscan be understood in a variety of ways. This can be a stumbling blockwhen one is creating a prayerbook. We are torn between the need forconstancy and consistency on the one hand and creativity, diversity,and the opportunity for inclusion on the other.

Long ago, our Rabbinic ancestors interpreted the Amidah’s firstparagraph, which begins with the words Baruch Ata Adonai EloheinuEpi«¥dŸl¡ i §i dY © KExA and continues with the phrase Elohei Avraham,Elohei Yitz¦chak, v’Eilohei Yaakov (,wg §v ¦i i ¥dŸl¡ ,mdx §a © i ¥dŸl¡aŸw£r©i i ¥dŸl` ¥e) as neither redundant nor unnecessarily repetitive. Theword Elohei, which means “God of,” seems to be excessively used.Why not say, Elohei Avraham, Yitzchak, v’Yaakov: “God of Abraham,Isaac and Jacob,” thus accomplishing the same thing? The Rabbisinsisted that each of our patriarchs had a different understanding ofGod and, thus, a different relationship and a different way ofaddressing God.

In our congregation today, we know that worshippers come with avariety of conceptions about God and a multitude of ways ofaddressing God. We have our philosophers, our theologians, and thosewith rational approaches to prayer. We have our emotional, inspired,poetic members who think and address God in different ways. As aReform congregation, our goal is to be inclusive, inviting the prayersand thoughts of as many of our congregants as possible.

This is why you will find Baruch Ata Adonai Eloheinu Epi«¥dŸl¡ i §i dY © KExA translated in a variety of ways, sometimes evenon the same page. We hope you will think of it as our way of bringingthe prayers of those sitting nearby along with your prayers.

2

zilh ztihrAtifat Tallit

Blessing for the Tallit

Blessing on donning the Tallit zilh(L’hit’ateif Ba’tzitzit)This blessing, which is dictated by theTalmud, cenlz (B. Men. 43a), isactually a blessing on wearing agarment with tzitzit, ziviv, the fourknotted fringes found at the corners ofthe tallit. Wearing tzitzit on garmentswith corners is a commandment foundin the Torah; they serve as a constantreminder of God’s presence and one’sobligations to God. The tzitzit containfive knots and eight strings, which,when combined with the numeric valueof the Hebrew word tzitzit (600),remind us of the 613 mitzvot in theTorah, dxez. Note that Bet Shalom’saddress is 13613 Orchard Road!

The Jewish Mystics compare the effectof prayer upon the human spirit to thatof the flame on the coal. “As the flameclothes the black, sooty clod in agarment of fire, and releases the heatimprisoned therein, even so doesprayer clothe a man in a garment ofholiness, evoke the light and fireimplanted within him by his Maker,illuminate his whole being, and unitethe Lower and the Higher Worlds.”(Zohar)

- Hertz

For those who wear a tallit, one may first recite this meditation:

xcd §e cFd ,cŸ §n Y §l «©cB i ©dŸl¡ dedi !dedi z ¤ i ¦W §t©p i ¦k §xA.dri ¦x §i ©M m ¦i«©nW d ¤hFp ,dn §l ©V ©M xF` d ¤h «Ÿr .Y §W«al

Bar’chi nafshi et Adonai! Adonai Elohai, gadalta m’od, hod v’hadarlavashta. Oteh or kasalmah, noteh shamayim kay’riah.

Praise Adonai, O my soul! O Adonai my God, You are very great!Arrayed in majesty and glory, You wrap Yourself in light as with agarment, You stretch out the heavens like a curtain.

As one places the tallit over one's shoulders, one recites thefollowing blessing:

,eizF §v ¦n §A Ep «W §C ¦w x ¤W£ mlFrd K¤l«¤n Epi«¥dŸl¡ i §i dY © KExA.z ¦vi ¦S ©A s ¥H©r §z ¦d §l Ep«E ¦v §e

Baruch A-ta Adonai, Eloheinu melech ha'olam, asher kid'shanu b'mitzvotav, v'tzivanu l’hitateif batzitzit.

Blessed is Adonai our God, Ruler of the universe, who hallows us withmitzvot and commands us to wrap ourselves in the fringed tallit.

Meditation

Faith - unlike the other kind of knowledge - is not a constant. It is a light which blazes like a thousand suns - at some times; atothers, it flickers dimly, casting shadows of changing shapes. Buteven when it is weak, we struggle to brighten the flame - for it is themost precious of commodities. Man knows no blackness to matchthe darkness when that light has gone. And no man who has everseen it will rest happy until it is rekindled. And when it burns brightall other lamps are feeble. Rabbi Chanan Brichto (l''f)

3

!l ¥ x §U ¦i Li«¤zŸp §M §W ¦n ,aŸw£r©i Li«¤ldŸ Ea «ŸH°d ©n ,L«¤zi ¥a `Fa ¨ L §C §q ©g aŸx §A i ¦p£ ©e

.L«¤z ¨ §x ¦i §A L §W §cw l ©ki ¥d°l ¤ d ¤e£g ©Y §W ¤.L «¤cFa §M o ©M §W ¦n mFw §nE ,L«¤zi ¥A oFr §n i ¦Y §a«©d ¨ i §i

.i ¦UŸr i §i°i¥p §t ¦l dk §x §a ¤ ,dr «x §k ¤ §e d ¤e£g ©Y §W ¤ i ¦p£ ©e,oFvx z¥r ,i §i L §l i ¦zN ¦t §z ,i ¦p£ ©e

.L«¤r §W ¦i z ¤n¡ ¤A i ¦p«¥p£r ,L «¤C §q ©g°ax §A mi ¦dŸl¡

Mah tovu ohalecha, Yaakov, mishk’notecha, Yisraeil!Vaani b’rov chasd’cha avo veitecha, eshtacheveh el heichalkodsh’cha b’yiratecha. Adonai, ahavti m’on beitecha um’kommishkan k’vodecha. Vaani estachaveh v’echraah, evr’chah lifneiAdonai osi. Vaani t’filati l’cha, Adonai, eit ratzon. Elohim b’rovchasdecha, aneini be-emet yishecha.

How lovely are your tents, O Jacob, your dwelling-places, O Israel!

In Your abundant lovingkindness, O God, let me enter Your house,reverently to worship in Your Holy Temple.

Adonai, I love Your house, the place where Your glory dwells. So Iwould worship with humility, I would seek blessing in the presence ofGod, my Maker.

To You, then, Adonai, does my prayer go forth. May this be a time ofjoy and favor. In Your great love, O God, answer me with Your savingtruth.

eah dnMah Tovu

Numbers 24:5Psalms 5:8, 26:8, 69:14

Found in some versions of theSeder Rav Amram (ninthcentury C.E.), the earliest knowncomplete written prayer code,Mah Tovu is composed of averse from Numbers and versesfrom three different psalms. Thefirst verse was uttered in theTorah by the pagan prophet,Balaam, who had been hired tocurse Israel and blessed usinstead.

The Talmud (B. Sanh. 105b)equates the "tents of Jacob" and"dwellings of Israel" with thesynagogues and houses of study.

Mah Tovu is said upon enteringa synagogue. In a sense, it is thedescendant of the "entranceliturgies" of ancient Israel,which paralleled those ofancient Egypt. It marks atransition. Like Balaam, we arecapable of changing our state ofmind.

- Rosenberg

(male)i ¦zn §W ¦p i ¦A Y §x©f ¤g ¤d ¤W ,mI ©w §e i ©g K¤l ¤n ,Li¤pt §l i ¦p£ d ¤cFn

.L ¤zpEn¡ dA ©x ,dl §n ¤g §A(female)

i ¦zn §W ¦p i ¦A Y §x©f ¤g ¤d ¤W ,mI ©w §e i ©g K¤l ¤n ,Li¤pt §l i ¦p£ dcFn.L ¤zpEn¡ dA ©x ,dl §n ¤g §A

(male)Modeh ani l’fanecha, Melech chai v’kayam, she-hechezarta binishmati b’chemlah, rabbah emunatecha.(female)Modah ani l’fanecha, Melech chai v’kayam, she-hechezarta binishmati b’chemlah, rabbah emunatecha.

I offer thanks to You, ever-living Sovereign, that You have restoredmy soul to me in mercy; how great is Your faith.

ip` dcenModeh Ani

The most direct means forattaching ourselves to God fromthis material world is throughmusic and song. Even if youcan’t sing well, sing. Sing toyourself. Sing in the privacy ofyour own home. But sing.

- Rabbi Nachman’s Wisdom#273

4

.c ©gi m©B mi ¦g © z ¤a«¤W mi ¦rP d ©nE aFH d ©n d¥P ¦d

Hinei mah tov umah na-im shevet achim gam yachad.

Behold, how wonderful it is for people to dwell together in unity.

aeh dn dpdHinei Mah Tov

Behold How Good

mc ¨ d z ¤ x ©vi x ¤y£ mlFrd K¤l«¤n Epi«¥dŸl¡ i §i dY © KExA©rE «ci §e iElB .mi ¦lEl£g mi ¦lEl£g ,mi ¦aw §p mi ¦aw §p Fa `xaE ,dn §kg §A

cg ¤ m ¥zQ ¦i F` ,m ¤d ¥n cg ¤ ©g ¥zR ¦i m ¦ ¤W ,Li «¤cFa §k ` ¥Q ¦k i¥p §t ¦l` ¥tFx ,i §i dY © KExA .Li¤pt §l cFn£r©l §e m¥I ©w §z ¦d §l xW §t ¤ i ¦ ,m ¤d ¥n

.zFU£r©l `i ¦l §t ©nE xUA lkBaruch Atah Adonai Eloheinu, Melech haolam, asher yatzar et ha-adam b’chochmah uvara vo n’kavim n’kavim, chalulim, chalulim.Galui v’yadua lifnei chisei ch’vodecha she-im y’patei-ach echadmeihem oh yisateim echad meihem, ee efshar l’hitkayeim v’la-amodl’fanecha. Baruch Atah, Adonai, rofei chol basar umafli la-asot.

Blessed are You, Eternal our God, Sovereign of the universe. Withdivine wisdom You have made our bodies, combining veins, arteriesand vital organs into a finely balanced network. Wondrous Maker andSustainer of life, were one of them to fail - how well we are aware! -we would lack the strength to stand in life before You. Blessed areYou, Eternal One, Source of our health and strength.

miawp miawpn’kavim n’kavim

For the Miracle of theHuman Body

Judaism rejects the bifurcation(separation) of spirit and matter.Both were created by God andboth are good. In the Bible it isnot at all clear that the image ofGod in which the human wascreated refers only to the spiritand not to the body. The humanis a unity of spirit and body. Godchose to embrace a people in thefullness of its humanity. Godtherefore loves the spirit andbody of the people of Israel, andit is for this reason that both areholy.

- Wyschogrod

5

eizF §v ¦n §A Ep «W §C ¦w x ¤W£ ,mlFrd K¤l«¤n Epi«¥dŸl¡ i §i dY © KExA.dxFz i ¥x §a ¦c §A wFq£r©l Ep«E ¦v §e

Baruch Atah Adonai, Eloheinu, Melech haolam, asher kid’shanub’mitzvotav v’tzivanu la-asok b’divrei Torah.

Blessed are You, Adonai our God, Ruler of the universe, who hallowsus with Your mitzvot, and commands us to engage in the study ofTorah.

Eternal our God, make the words of Your Torah sweet to us, and to theHouse of Israel, Your people, that we and our children may be loversof Your name and students of Your Torah. Blessed is Adonai, theTeacher of Torah to Your people Israel.

dxez ixaca weqrlLa-asok B’divrei Torah

For the Study ofTorah

When the Torah tells the story ofour ancestors, we discover thatthe questions that perplex us, theones that shape our spiritualodysseys, are not new. Wediscover in grappling withJewish texts that ourfundamental questions areperennial; we learn that thehuman condition is not a moderncondition, but a timeless,existential one. And we learnthat being Jewish is mostprofoundly about thinkingthrough the questions that thehuman condition begs us to ask.This notion of the power of anenduring conversation isradically new to many of us. Butwe need to confront it, for if weclose ourselves off from thesetexts, we block ourselves fromembarking on the distinctlyJewish spiritual odyssey forwhich we yearn.

- Gordis

6

l ¥kF` mc ¨ ¤W ,xEr ¦W m ¤dl oi ¥ ¤W mi ¦xa §c EN«¥Fl z ¤n«¤I ©w o ¤x «¤T ©d §e d¤G ©d mlFrA m ¤di ¥zFx ¥R

:o ¥d El«¥ §e ,`A ©d mlFrl

Eilu d’varim she-ein lahem shiur, she-adam ocheil peiroteihiembaolam hazeh v’hakeren kayemet lo laolam haba. V’eilu hein:

These are the obligations without measure, whose reward, too, iswithout measure:

Kibud av va-eim, m ¥ e a ¨ cEA ¦M To honor father and mother,ug’milut chasadim, mi ¦cq£g zEli ¦n §bE to perform acts of love and kindness,v’hashkamat beit hamidrash Wx §c ¦O ©d zi ¥A z ©nM §W ©d §eshacharit v’arvit, ,zi ¦a §x©r §e zi ¦x£g ©W to attend the house of study daily v’hachnasat orchim, ,mi ¦g §xF` z ©qp §k ©d §eto welcome the stranger, uvikur cholim, ,mi ¦lFg xET ¦aE to visit the sick,v’hachnasat kalah, ,dN ©M z ©qp §k ©d §e to rejoice with bride and groom,ul’vayat hameit, ,z ¥O ©d z©ie §lE to console the bereaved,v’iyun t’filah, ,dN ¦t §Y oEI ¦r §e to pray with sincerity,vahava-at shalom bein adam lachaveiro, mFlW z © a£d ©e

to make peace when there is strife, ,Fx ¥a£g©l mc ¨ oi ¥A V’talmud Torah k’neged kulam. and the study of Torah is equal c¤b«¤p §M dxFY cEn §l ©z §e to them all because it leads to them all. .mN ªM

mixac el`Eilu D’varim

Obligations WithoutMeasure

The Covenant obligates Jews tosanctify their lives and theirrelationships with others. Of all suchduties, none has a higher place thanthat of being ethical.

- Borowitz

7

!`i ¦d dxFd §h i ¦A Y«©zP ¤W dnW §p ,i ©dŸl¡ ,i ¦A DY §g ©t §p dY © ,DY §x ©v §i dY © ,Dz`x §A dY ©

.i ¦A §x ¦w §A Dx §O ©W §n dY © §e,i ¦A §x ¦w §A dnW §P ©d ¤W o ©n §fÎlM(male) / d ¤cFn(female)dcFn i ¦p£

,mi ¦U£r ©O ©dÎlM oFA ¦x ,i ©zFO ¦ §e i ©zFa£ i ¥dŸl` ¥e i ©dŸl¡ i §i ,Li«¤pt §l.zFnW §P ©dÎlM oFc£

.Wi ¦ Îx ©U §AÎlM ©gE «x §e igÎlM W ¤t«¤p Fci §A x ¤W£ ,i §i dY © KExA

Elohai, n’shamah shenatahta bi t’horah hi.Atah b’ratah, Atah y’tzartah, Atah n’fachtah bi, v’Atah m’shamrahb’kirbi. Kol z’man shehan’shamah b’kirbi, (male) modeh /(female)modah ani l’fanecha, Adonai Elohai v’Elohei avotai v’imotai, Ribon kolhama-asim, Adon kol han’shamot. Baruch Atah, Adonai, asher b’yadonefesh kol chai v’ruach kol-b’sar-ish.

The soul that You have given me, Adonai, is a pure one! You havecreated and formed it, breathed it into me, and within me You sustain it.So long as I have breath, therefore, I will give thanks to You, Adonaimy God and God of all ages, Ruler of all creation, Guide of everyhuman spirit. Blessed is Adonai, in whose hands are the souls of all theliving and the spirits of all flesh.

dnyp idl` Elohai N’shamah

For the Soul

Judaism teaches that God gives eachperson a neshamah tehorah, dnypdxedh, pure soul, at the time of birth.Jews do not believe that human beingsare born in sin or evil. The soul ofevery person can be good or evildepending upon the way we choose tolive.

- Rabbi Harvey J. Fields

Upon Waking Up The sages drew a parallel betweendeath and sleep when they expressedthe notion that "sleep constitutesone-sixtieth of death." (Berachot 57b)

Ultimately, everything depends uponthis: Letting God in. But one can onlylet God in where one stands, where onetruly stands, where one lives, whereone lives a true life. As long as wecultivate sacred intercourse with thatlittle world that has been entrusted tous - as long as we help the sacredsubstance of the soul belonging to thedomain of creation in which we live toactualize its perfection - then weestablish a dwelling place for God inthis, our place. Then we let God in.

- Martin Buber

8

,mlFrd K¤l«¤n Epi«¥dŸl¡ i §i dY © KExA ,dpi ¦a i ¦e §k ¤V©l o ©zp x ¤W£ .dl §i«l oi ¥aE mFi oi ¥A oi ¦g §a ©d §l

Baruch Atah, Adonai Eloheinu, Melech haolam...

Blessed are You Eternal our God, Sovereign of the universe, who hasgiven the mind the ability to distinguish day from night.

mlFrd K¤l«¤n Epi«¥dŸl¡ i §i dY © KExA,.mi ¦x §e ¦r ©g «¥wFR Blessed are You Eternal our God, Sovereign of the universe, who opensthe eyes of the blind.

mlFrd K¤l«¤n Epi«¥dŸl¡ i §i dY © KExA,.mi ¦n ªx£r Wi ¦A §l ©n Blessed are You Eternal our God, Sovereign of the universe, whoclothes with awareness.

mlFrd K¤l«¤n Epi«¥dŸl¡ i §i dY © KExA,.mi ¦xEq£ xi ¦Y ©n Blessed are You Eternal our God, Sovereign of the universe, who freesthe captive.

mlFrd K¤l«¤n Epi«¥dŸl¡ i §i dY © KExA,.mi ¦tEt §M s ¥wFf Blessed are You Eternal our God, Sovereign of the universe, who liftsup the fallen.

mlFrd K¤l«¤n Epi«¥dŸl¡ i §i dY © KExA,.m ¦i«O ©d l©r u ¤x«¨ d r ©wFx Blessed are You Eternal our God, Sovereign of the universe, whospreads out the earth upon the waters.

mlFrd K¤l«¤n Epi«¥dŸl¡ i §i dY © KExA,.x ¤a«b i ¥c£r §v ¦n oi ¦k ¥O ©d Blessed are You Eternal our God, Sovereign of the universe, whomakes firm our steps.

mlFrd K¤l«¤n Epi«¥dŸl¡ i §i dY © KExA,. ©g «ŸM s¥rI ©l o ¥zFP ©d Blessed are You Eternal our God, Sovereign of the universe, who givesstrength to the weary.

mlFrd K¤l«¤n Epi«¥dŸl¡ i §i dY © KExA,ipi ¥r ¥n dp ¥W xi ¦a£r ©O ©d dnEp §zE .iR ©r §t©r ¥n

Blessed are You Eternal our God, Sovereign of the universe, whoremoves sleep from the eyes, slumber from the eyelids.

mlFrd K¤l«¤n Epi«¥dŸl¡ i §i dY © KExA,.mi ¦dŸl¡ m¤l«¤v §A i ¦p «©Ur ¤W Blessed are You Eternal our God, Sovereign of the universe, who formsme in the image of God.

mlFrd K¤l«¤n Epi«¥dŸl ¤ i §i dY © KExA,.oi ¦xFg z ©A/o ¤A i ¦p «©Ur ¤W Blessed are You Eternal our God, Sovereign of the universe, who hasmade me to be free.

mei lka miqpNisim B’chol Yom

Everyday MiraclesThe Talmud (Berachot 60b) lists aseries of blessings that a person shouldsay upon arising. All of these blessingsrelate in some way to the act ofwaking, arising, dressing, and goingabout our daily affairs. Some havedouble meanings. They recognizeGod's role in everything a person does.

- Donin

...makes firm each person’s steps.Another form of the root of the Hebrewword for "made firm" is kavan, ,oek(from which kavannah, ,dpek isderived), which has the meaning ofdecision, intention, choice. In this light,the blessing is a reminder that Godplanted within the soul of humans thepower of choosing the way of life, andthat we go forward with consciouspurpose towards the goal which Godsets before us.

- Hertz

In the scheme of the Rabbis, prayercovered the whole existence of the Jew.It was offered at the beginning and endof every meal, and every activity andhuman experience were hallowed bythe thought of God. And they madedevotion part of the very life of thepeople by ordaining it as the dailyduty. This linking of the earthly withthe Heavenly by means of aconsecrated morning hour, thisuplifting of everyday existence throughcommunion with the Divine in prayer,has indeed proved an agency ofimmeasurable worth in the life of thespirit.

- Hertz

9

mlFrd K¤l«¤n Epi«¥dŸl¡ i §i dY © KExA,.l ¥ x §U ¦i i ¦p «©Ur ¤W Blessed are You Eternal our God, Sovereign of the universe, who hasmade me a Jew.

mlFrd K¤l«¤n Epi«¥dŸl¡ i §i dY © KExA,.dx ¨ §t ¦z §A l ¥ x §U ¦i x ¥hFr Blessed are You Eternal our God, Sovereign of the universe, who girdsIsrael with strength.

mlFrd K¤l«¤n Epi«¥dŸl¡ i §i dY © KExA,.dxEa §b ¦A l ¥ x §W ¦i x¥fF` Blessed are You Eternal our God, Sovereign of the universe, whocrowns Israel with splendor.

mlFrd K¤l«¤n Epi«¥dŸl¡ i §i dY © KExA,.i ¦M §xv lM i ¦N dUr ¤W Blessed are You Eternal our God, Sovereign of the universe, whoprovides for all my needs.

Adonai our God and God of all ages, school us in Your Torah and bindus to Your Mitzvot.

Help us to keep far from sin, to master temptation, and to avoid fallingunder its spell. May our darker passions not rule us, nor evilcompanions lead us astray.

Strengthen in us the voice of conscience; prompt us to deeds ofgoodness; and bend our every impulse to Your service, so that this dayand always we may know Your love and the good will of all whobehold us. Blessed is Adonai, who bestows love and kindness on Yourpeople Israel.

At all times let us revere God inwardly as well as outwardly,acknowledge the truth and speak it in our hearts.

10

!DiEl §l ©dHal’lu yah!

,FW §cw §A l ¥ °El §l ©dHal’lu El b’kodsho,

.FG ªr ©ri «¦w §x ¦A EdE «l §l ©dHal’luhu bir’kia uzo.

,eizŸxEa §b ¦A EdE «l §l ©dHal’luhu big’vurotav,

.Fl §c ªB aŸx §M EdE «l §l ©dHal’luhu k’rov gudlo.

,xtFW r ©w«¥z §A EdE «l §l ©dHal’luhu b’teika shofar,

.xFP ¦k §e l ¤a«¥p §A EdE «l §l ©dHal’lu-hu b’neivel v’chinor.

,lFgnE sŸz §A EdE «l §l ©dHal’luhu b’tof umachol,

.ab ªr §e mi ¦P ¦n §A EdE «l §l ©dHal’luhu b’minim v’ugav.

,r ©n «WÎi¥l §v §l ¦v §A EdE «l §l ©dHal’luhu b’tziltz’lei shama,

.drEx §z i¥l §v §l ¦v §A EdE «l §l ©dHal’luhu b’tziltz’lei t’ruah.

Di l¥N ©d §Y dnW §P ©d lŸMKol han’shamah t’halleil Yah,

!diEl §l ©dHal’lu Yah!

Hallelujah!Praise God in the sanctuary;Praise the One whose power the heavens proclaim.Praise God for mighty acts;Praise the One for surpassing greatness.Praise with shofar blast;Praise with harp and lute.Praise with drum and dance;Praise with strings and pipe.Praise with cymbals sounding;Praise with cymbals resounding.Let all that breathes praise God.Hallelujah!

Psalm 150

Although the use of language inworship engages the mind, andalthough that is indeed its chiefpurpose and virtue, nevertheless itneeds to be remembered that worshipis not solely an intellectual activity. Italso operates on the level of emotion,intuition and mystical experience.Therefore, the change from the AncientTemple to Synagogue, from gesture tospeech, although it was an enormousadvance, would not have been a gainentirely without loss if it had not beenfor the introduction of poetry, song andritual capable of appealing to thenon-rational side of the human mind.

- Rayner

11

`A ©x D ¥n §W W ©C ©w §z ¦i §e l ©C©B §z ¦i D ¥zEk §l ©n Ki ¦l §n©i §e ,D ¥zEr §x ¦k `x §a°i ¦C `n §lr §A

,l ¥ x §U ¦i zi ¥A°lk §c i¥I ©g §aE oFki ¥nFi §aE oFki¥I ©g §AEx §n ¦ §e ,ai ¦xw o ©n §f ¦aE `lb£r ©A:.o ¥n ¨

.`I ©n §lr i ¥n §lr §lE m©lr §l K ©xa §n `A ©x D ¥n §W ` ¥d §i

,` ¥V©p §z ¦i §e m ©nFx §z ¦i §e x © R §z ¦i §e ,g ©A ©Y §W ¦i §e K ©xA §z ¦i,`Ed Ki ¦x §A ,`W §c ªw §C D ¥n §W lN ©d §z ¦i §e d¤N©r §z ¦i §e xC ©d §z ¦i §e`zn¡g¤p §e `zg §A §W ªY ,`zxi ¦W §e `zk §x ¦A°lM°o ¦n `N«¥r §l

Ex §n ¦ §e ,`n §lr §A oxi ¦n£ ©C:.o ¥n ¨

Yitgadal v'yitkadash sh'meih raba b'alma di v'ra chiruteih, v'yamlich malchuteih, b'chayeichon uv'yomeichon uv'chayei d'chol beit Yisraeil,ba-agala uviz’man kariv, v'imru: Amein.

Y'hei sh'meih raba m'varach l'alam ul'almei almaya.

Yitbarach v'yishtabach v'yitpa-ar v'yitromam v'yitnasei, v'yit’hadar v'yitaleh v'yit’halal sh'meih d'kud’sha, b'rich hu, l'eila min kol birchatah v'shiratah, tushb'chatah v'nechematahda-amiran b'alma, v'imru: Amein.

Let the glory of God be extolled, let God's great name be hallowed inthe world whose creation God willed. May God's rule soon prevail, inour own day, our own lives, and the life of all Israel, and let us say:Amen.

Let God's great name be blessed for ever and ever.

Let the name of the Holy One of Blessing be glorified, exalted andhonored, though God is beyond all the praises, songs and adorationsthat we can utter, and let us say: Amen.

yicw ivgChatzi Kaddish

Reader's Kaddish

The Reader's Kaddish is a prayer oftransition. Here, its presence signifiesthe conclusion of the preliminaryblessings and the beginning of thesection of the Shema, ,rny and itsblessings.

As we recite the wordtushb’chata, `zgayz,it is our custom to rise as a congregation inpreparation for the Bar’chu, ekxa, onthe following page.

Keva, raw, is a Hebrew word whichdescribes the set prayers and themesthat make up the framework for anyJewish prayer service. Just as theopening lines of a deeply personalletter can be the most difficult to write,so, too, the beginning words of prayercan be the most elusive. That is whatkeva provides for us. It provides theway to start when our ownself-consciousness or lack ofimagination might otherwise get in theway. Keva serves yet anotherimportant function: it createscommunity.

- Gordis

12

!KxŸa §n ©d i §i z ¤ Ek §xA !c¤re mlFr §l KxŸa §n ©d i §i KExA

Bar’chu et Adonai ham’vorach!Baruch Adonai ham’vorach l'olam va-ed!

Praise Adonai to whom our praise is due! Praise Adonai to whom our praise is due, now and forever!

dizekxae rnyShema Uvirchoteha

The Shema andIts Blessings

The Barchu, ,ekxa or Call to Worship,is responsive in its wording. Bychanting the first line, the leader asksthe congregation if it is ready to pray.The congregation answers, thusacknowledging that they join togetherin praising God. After the Jewish people returned fromBabylonian exile (6th and 5th centuriesBCE), Ezra and Nehemiah called themto prayer - in the first record of thepublic reading of the Torah - with thesewords: "Praise the Eternal, Source ofall blessing."

- Kol Ami

,K ¤y «Ÿg ` ¥xFaE xF` x¥vFi ,mlFrd K¤l«¤n Epi«¥dŸl¡ ,i §i dY © KExAdi«¤lr mi ¦xC ©l §e u ¤x«¨ l xi ¦ ¥O ©d .lŸM ©d°z ¤ ` ¥xFaE mFlW d ¤UŸr

dn .zi ¦W` ¥x §a d ¥U£r ©n ci ¦nY mFi lk §A W ¥C ©g §n FaEh §aE ,mi ¦n£g ©x §A.L«¤pi §p ¦w u ¤x«¨ d d ¨ §ln ,zi «¦Ur dn §kg §A mN ªM !i §i Li «¤U£r ©n EA ©xxF` i ¥xF « §n l©r §e ,Li «¤ci d ¥U£r ©n g ©a«¤W l©r Epi«¥dŸl ¤ i §i K ©xA §z ¦Y

zi «¦Ur ¤W Ep«N ªk d ¤M §f ¦p §e ,xi ¦ Y oFI ¦v l©r Wcg xF` .dl«¤Q LE «x£ t §i .zFxF` §O ©d x¥vFi ,i §i dY © KExA .FxF` §l dx ¥d §n

xveiYotzeir

CreationIsaiah 45:7 Psalm 104:24

The three-fold theme of Creation,Revelation and Redemption outlinesthis part of the service.

- Franz RosenzweigStar of Redemption

Baruch Atah Adonai, Eloheinu Melech ha-olam, yotzeir or uvoreichoshech, oseh shalom uvorei et-hakol. Hamei-ir laaretz v'ladarimaleha b'rachamim, uv'tuvo m'chadeish b'chol yom tamid maaseihv'reishit. Mah rabu maasecha, Adonai kulam b'chochmah asita, mal'ahhaaretz kinyanecha. Titbarach, Adonai Eloheinu, al shevach maaseihyadecha, v'al m'orei or she-asita, y'faarucha selah. Or chadash al Tzionta-ir, v’nizkeh chulanu m’heirah l’oro. Baruch Atah Adonai, yotzeirham'orot.

The root of the word yotzeir, ,xveimeans to "throw" as a potter throws apot. God is the artist, the Craftsmanwho fashioned and created the world inwhich we live.

- Midrash

We praise You, Eternal God, Sovereign of the universe. Your mercymakes light to shine over the earth and all its inhabitants, and Yourgoodness renews day by day the work of Creation.

How manifold are Your works, O God! In wisdom You have made themall. The heavens declare your glory. The earth reveals your creativepower. You form light and darkness, bring harmony into nature, andpeace to the human heart. Shine a new light upon Zion, that we all mayswiftly merit its radiance. We praise You, O God, Creator of light.

According to the Talmud, Psalm 104was the praise proclaimed by an angelwhen the newly created worlddeveloped according to God's wishes.Its concept is that every being exists aspart of God's plan and is dedicated toGod's service.

- Adapted from Rosenberg

13

Y §l«©ng dx ¥zi ¦e dlFc §b dl §n ¤g ,Epi«¥dŸl¡ i §i ,Ep«Y §a ©d£ dA ©x da£d ©L §a Eg §hA ¤W Epi«¥zFO ¦ §e Epi«¥zFa£ xEa£r ©A ,Ep«¥M §l ©n Epi «¦a ¨ .Epi«¥lr

,on£g ©xd a ¨ d ,Epi «¦a ¨ .Ep «¥c §O©l §zE Ep«¥Pg §Y o ¥M ,mi ¦I ©g i ¥T ªg m ¥c §O©l §Y ©e, ©r «Ÿn §W ¦l ,li ¦M §U ©d §lE oi ¦ad §l Ep«¥A ¦l §A o ¥z §e ,Epi«¥lr m ¥g ©x ,m ¥g ©x §n ©d

cEn §l ©Y i ¥x §a ¦C°lM°z ¤ m¥I ©w §lE zFU£r©l §e xŸn §W ¦l ,c ¥O©l §lE cŸn §l ¦l.da£d © §A L«¤zxFY

Ep«¥aa §l c ¥g©i §e ,Li«¤zF §v ¦n §A Ep«¥A ¦l w ¥A ©c §e ,L«¤zxFz §A Epi«¥pi ¥r x ¥ d §e

m ¥W §a i ¦M ,c¤re mlFr §l WFa¥p° Ÿl §e .L«¤n §W°z ¤ d ¨ §x ¦i §lE da£d © §li ¦M ,L«¤zrEWi ¦A dg §n §U ¦p §e dli«¦bp .Ep §g«hA `xFP ©d §e lFcB ©d L §W §cwlFcB ©d L §n ¦W §l Ep«Y §a ©x ¥w §e Y §x«©ga Ep«aE ,dY«¨ zFrEW §i l¥rFR l ¥

.da£d © §A L §c ¤g©i §l §E L §l zFcFd §l ,z ¤n¡ ¡A dl ¤q.da£d © §A l ¥ x §U ¦i FO©r §A x ¥gFA ©d ,i §i dY © KExA

Ahavah rabah ahavtanu, Adonai Eloheinu, chemlah g’dolah viteirahchamalta aleinu. Ba-avur avoteinu v’imoteinu shebat’chu v’chavat’lamdeim chukei chayim, kein t’choneinu ut’lamdeinu.Ham’racheim, racheim aleinu, v’tein b’libeinu l’havin ul’haskil,lishimo-a, lilmod ul’lameid, lishmor v’la-asot ul’kayeim et kol divreitalmud Toratecha b’ahavah.

V’ha-eir eineinu b’Toratecha, b’dabeik libeinu b’mitzvotecha,v’yacheid l’vaveinu l’ahavah ul’yirah et sh’mecha, v’lo nievosh v’lonikaleim, v’lo nikasheil l’olam va-ed. Ki v’sheim kodsh’cha hagadolv’hanora batachnu, nagilah v’nism’chah bishuatecha. Vahavi-einul’shalom mei-arba kanfot haaretz, b’tolicheinu kom’miyut l’artzeinu. KiEl po-eil y’shuot Atah, uvanu vacharta v’keiravtanu l’shimcha hagadolselah be-emet, l’hodot l’cha ul’yachedcha b’ahavah. Baruch Atah,Adonai, habocheir b’amo Yisrael b’ahavah.

Deep is Your love for us, abiding Your compassion. From of old wehave put our trust in You, and You have taught us the laws of life. Begracious now to us, that we may understand and fulfill the teachings ofYour word.

Enlighten our eyes in Your Torah, that we may cling to Your Mitzvot.Unite our hearts to love and revere Your name. We trust in You andrejoice in Your saving power, for You are the Source of our help. Youhave called us and drawn us near to You in faithfulness. Joyfully we liftup our voices and proclaim Your unity, O God. In love, You have calledus to Your service.

dax dad`Ahavah Rabbah

RevelationThe Mishna, dpyn, required twoblessings before the Shema, ,rny inthe morning service. This blessing is onthe theme of gratitude to God for therevelation of the Torah. The blessing isTalmudic in origin, and was adopted atthe rabbinic academy in Sura,Babylonia, during the ninth century CEas the second blessing to be recitedbefore the Shema in the morningservice.

- Rosenberg

There is a strain of profound affectionand passionate love of God in thisprayer. None of the petitions for thematerial goods of life approach thefervor of this prayer for knowledge ofthe Torah.

- Hertz

That God may be at work in myriadcenters through the far-flung galaxiesis not contradicted by the assumptionthat God is at work among us. Hubrislies not in an overvalued estimate ofthe human in relation to God; it lies,rather, in the denial of the existence ofthat relationship. Such pride of placeas the human can lay claim to is nobreach of the canons of modesty;rather it is that the appreciation of thework is praise of its author. It is acuriosity worth noting that there aremany who, while finding no difficultyin accepting a purposeful Creator ofthe universe, yet question theplausibility of that Creator's impartinghis purpose to his creatures. As if awatchmaker were to distribute hisinstruments to a race which had noconcept of time.

- Brichto

14

©n §Wr g ¤ i §i ,Epi«¥dŸl¡ i §i :l ¥ x §U ¦i!c!c¤re mlFr §l FzEk §l ©n cFa §M m ¥W KExA

Shema Yisraeil, Adonai Eloheinu, Adonai Echad! Baruch shem k'vod malchuto l'olam va-ed!

Hear, O Israel, Adonai is our God, Adonai is One! Blessed is God's glorious majesty forever and ever!

Please be seated.

___________________________________________________________

The Shema is a declaration of faith, a Pledge of Allegiance to one God, and anaffirmation of Judaism. It is the first “prayer” that children are taught to say.

It is the last utterance of martyrs. It is said on arising in the morning and goingto sleep at night. It is said when one is praising God and when one is

beseeching God. The faithful Jew says it even when questioning God. TheShema is said when our lives are full of hope; it is said when all hope is gone

and the end is near. Whether in moments of joy or despair, and thankfulness orin resignation, it is the expression of Jewish conviction, the historic

proclamation of Judaism’s central creed.- Rabbi Hayim Halevy Donin

Deuteronomy 6:4

In the Torah, the final letters of the firstand last words of this first line of theShema are enlarged, spelling the wordeid, cr, witness. The enlarged lettersprevent confusion of the words. Shemawith an alef )`( instead of an ayin )r(means “perhaps.” Echad with a resh

)x( instead of a daled )c( would read“acheir,” meaning “another!” Eithermisreading gives us untenable Jewishtheology.

The second line of the Shema, which isnot from Torah, is whispered. Perhapsthis is to keep it distinct from words ofTorah. Others teach that Jacobwhispered these words to his sons onhis deathbed. Others claim, that thefirst line, Shema Yisraeil, l ¥ x §U ¦i r ©n §Wis a public proclamation, while BaruchShem, m ¥W KExA is private. Shemadeclares God’s Oneness; yet thatoneness is abstract, so each individualmust consider his/her own link to Godthrough Creation, and acknowledgethat, saying: Baruch Shem...

from Mishkan T’filah The Siddur forReform Jewish Prayer

The central element of the Viddui(Jewish confessional) is the Shema, themost familiar of all Jewish prayers andthe quintessential statement of faith inGod’s unity. The Shema is the lastthing a Jew is supposed to say beforedeath - which is why it is recited beforegoing to sleep at night (in case “Ishould die before I wake”). The Shemais not a petitionary prayer, nor does itpraise God. It is not really a prayer atall, but the proclamation of God’soneness. It is also an affirmation ofJewish identity and connection.

- Anita Diamant

As Rabbi Akiva died at the hands of theRoman oppressors, his final wordswere the Shema. Many people who findthemselves in precarious situationsutter these same words to access innerstrength.

Babylonian Talmud: Tractate Berachot 61b

15

­L §W §t©p°lk §aE ¬L §a«a §l°lk §A Li®¤dŸl¡ d´ed §i z­¥ ½Y §a ©d´¨ §e,mF ­I ©d ²L §E ©v §n i¯¦kŸp«¨ x ¤W£ d¤N À¥ d mi ´¦xa §C ©d Eºid §e :L «¤cŸ §n°lk §aE

L ¤zi ¥a §A ³L §Y §a ¦W §A m®A ­Y §x ©A ¦c §e Li ½¤pa §l m´Y §p©P ¦W §e :L«¤aa §l°l©rL®¤ci°l©r zF ­ §l m¬Y §x ©W §wE :L«¤nEw §aE ­L §A §kW §a «E K ¤x ½¤C ©a L §Y §k¤l §aE

:Li «¤xr §W ¦aE L­¤zi ¥A zŸ¬fªf §n°l©r m²Y §a ©z §kE :Li«¤pi ¥r oi¬¥A z ­ŸthŸh §l E¬id §e

Deuteronomy 6:5-9

mi­¦yŸc §w m¬¤zi ¦i §d «¦e i®zF §v ¦n°lM°z ¤ m­¤zi ¦U£r«©e E ½x §M §f ¦Y o ©r´©n §lu ¤x´¤ ¥n m ¤k §z ¤ i ¦z ³¥vFd x ¤W£ m À¤ki ¥d «Ÿl¡ d´ed §i iº¦p£ :m«¤ki ¥d «Ÿl «¥l

:m«¤ki ¥d «Ÿl¡ d¬ed §i i­¦p£ ,mi®¦dŸl`¥l m­¤kl zF¬i §d ¦l m ¦i ½©x §v ¦n

Numbers 15:40-41

V'ahavta eit Adonai Elohecha, b'chol l'vav'cha uv'chol nafsh'cha,uv'chol m'odecha. V'hayu had'varim ha-eileh asher anochi m'tzav’chahayom al l'vavecha. V'shinantam l'vanecha v'dibarta bam b'shivt'chab'veitecha uv’lecht'cha vaderech uv'shochb'cha uv’kumecha.Ukshartam l'ot al yadecha v'hayu l'totafot bein einecha. Uch’tavtam alm'zuzot beitecha uvish’arecha.

L'ma-an tizk'ru va-asitem et kol mitzvotai, vih'yitem k'doshiml’Eiloheichem. Ani Adonai Eloheichem asher hotzeiti et-chem mei-eretzMitzrayim lih'yot lachem l’Eilohim ani Adonai Eloheichem.

You shall love Adonai your God with all your mind, with all yourstrength, with all your being. Set these words, which I command youthis day, upon your heart. Teach them faithfully to your children; speakof them in your home and on your way, when you lie down and whenyou rise up. Bind them as a sign upon your hand, let them be a symbolbefore your eyes; inscribe them on the doorposts of your house, and onyour gates.

Be mindful of all My mitzvot, and do them. So shall you consecrateyourselves to your God. I am Adonai your God who led you out ofEgypt to be your God. I am Adonai your God.

An all-encompassing conversation hasbeen taking place since our peoplestood at Sinai. As we recognize thatour lives are Torah, we see that wehave been invited to join thisconversation not only to listen inrespectful or awed silence, but to addour voice to the many that take part.The Torah stories didn't all happenonce, a long, long time ago: theycontinue to happen. If we are to arriveat a theology that will draw out the fullmagnificence of our lives, we must firstrecognize that our lives are sacredtexts and that our lives and the Torah,read together, elicit the deepestmeaning of both.

- Ochs

16

True and enduring, beloved and precious, awesome, good and beautifulis this eternal teaching.

This truth we hold to be forever certain: the Eternal God is our Ruler. You are the Rock of Jacob, our protecting shield.

You abide through all generations; Your name is eternal. Your thronestands firm. Your sovereignty and faithfulness are everlasting.

Your words live and endure, true and precious to all eternity.

Adonai our God, You redeemed us from Egypt.

You set us free from the house of bondage.

For this the people who felt Your love sang songs of praise to You.

The living God, high and exalted, mighty and awesome,

Who humbles the proud and raises the lowly, who frees the captive andredeems the oppressed.

Who is the answer to all who cry out.

All praise to God Most High, the Source of blessing! Like Moses,Miriam and Israel, we sing to You this song of rejoicing:

dle`b G’ulah

Redemption

Redemption is the end goal of Jewishlife. Being a Jew means working tobring the redemption. Jews studyTorah (Revelation) in order to learnwhat to do to bring the world(Creation) into a time of peace,freedom, and prosperity (Redemption).

17

,W ¤c «ŸT ©A xC § ¤p dkŸ «nM i ¦n ?i §i ,m ¦l ¥ A dkŸ «nk°i ¦n ?`¤l«¤t d ¥UŸ«r zŸN ¦d §z `xFp

,mI ©d z ©t §U l©r L §n ¦W §l mi ¦lE` §b Eg §A ¦W dWc£g dxi ¦W:Ex §n ¨ §e Eki«¦l §n ¦d §e EcFd mN ªM c ©g«©i

.c¤re mlFr §l KŸl §n ¦i i §i

Exodus 15:11

Exodus 15:18

,l ¥ x §U ¦i z ©x §f¤r §A dnE «w ,l ¥ x §U ¦i xEv .l ¥ x §U ¦i §e dcEd §i L«¤n ª §p ¦k d ¥c §tE

.l ¥ x §U ¦i WFc §w ,Fn §W zF`a §v i §i Ep«¥l£ŸB .l ¥ x §U ¦i l © B i §i dY © KExA

Mi chamocha ba-eilim, Adonai? Mi kamocha, nedar bakodesh, nora t’hilot, oseih fele?Shirah chadasha shib’chu g’ulim l’shimcha al s’fat hayam. Yachadkulam hodu v’himlichu v’amru: Adonai yimloch l’olam va-ed!

Please rise as we sing the word “kumah”.

Tzur Yisraeil, kumah b’ezrat Yisraeil, uf’deih chinumecha Y’hudah v’Yisraeil. Go-aleinu, Adonai tz’va-ot sh’mo, k’dosh Yisraeil.Baruch Atah Adonai, ga-al Yisraeil.

Who is like You, Eternal One, among the gods that are worshipped? Who is like You, majestic in holiness, awesome in splendor, doingwonders?

A new song the redeemed sang in Your Name. At the shore of the sea,saved from destruction, they proclaimed Your sovereign power: TheEternal will reign for ever and ever.

O Rock of Israel, arise to Israel's help! Fulfill Your promise ofredemption for Judah and Israel! Our Redeemer is the God of allCreation, the Holy One of Israel. Blessed is Adonai, the Redeemer ofIsrael.

This section of the liturgy is the songthat was sung after the Israelitescrossed the Sea of Reeds, escaping thepursuit of the Egyptians.

In this passage, we ask God to rise upin support of Israel. The word Kumah,

,dnew means rise. Just as we ask Godto rise up, we too may rise at the wordKumah. Just as we want God to helpIsrael so too must we be willing to meetGod as partners in this sacredundertaking. We hope that our actionswill precipitate God’s, just as in theexample of Nachshon who, while theIsraelites stood on the shores of theSea of Reeds wailing in despair, wadedinto the water. The midrash teaches usthat it was when the water reachedNachshon’s nostrils that the sea split.We cannot blindly rely on God. Wemust show faith and act with courage.

The splitting of the Sea was amiraculous experience: a maidservantstanding at the shore experienced Godin a way that the prophets were neverprivileged to experience.

- Rashi

18

:L«¤zN ¦d §Y ci ¦B©i i ¦tE gY §t ¦Y i ©zt §U ,ipŸc£Adonai, s’fAtahi tiftach ufi yagid t’hilatecha.

Eternal God, open my lips, that my mouth may declare Your glory!

:Epi«¥zFO ¦ §e Epi«¥zFa£ i ¥dŸl` ¥e Epi«¥dŸl¡ ,i §i dY © KExA .aŸw£r©i i ¥dŸl` ¥e ,wg §v ¦i i ¥dŸl¡ ,mdx §a © i ¥dŸl¡

.d ¨ ¥l i ¥dŸl` ¥e l ¥gx i ¥dŸl¡ ,dw §a ¦x i ¥dŸl¡ ,dxU i ¥dŸl¡ l ¥nFB ,oFi §l¤r l ¥ ,`xFP ©d §e xFA ¦B ©d lFcB ©d l ¥ d

,zFdO ¦ §e zFa ¨ i ¥c §q ©g x ¥kFf §e ,lŸM ©d d¥pFw §e mi ¦aFh mi ¦cq£g *.da£d © §A Fn §W o©r«©n §l m ¤di¥p §a i¥p §a ¦l dN ª §B `i ¦a ¥nE

.o¥bnE ©ri «¦WFnE x¥fFr K¤l«¤n.dxU z ©x §f¤r §e mdx §a © o¥bn ,i §i dY © KExA

Baruch Atah, Adonai Eloheinu v’Eilohei avoteinu v'imoteinu, EloheiAvraham, Elohei Yitzchak v’Eilohei Yaakov, Elohei Sarah, EloheiRivkah, Elohei Rachel v’Elohei Leah. Ha-El hagadol hagibor v'hanora,El elyon, gomeil chasadim tovim, v'koneih hakol, v'zocheir chasdei avotv'imahot, umeivi g’ulah liv’nei v'neihem l'ma-an sh’mo, b'ahavah.*Melech ozeir umoshia umagen. Baruch Atah, Adonai, magein Avraham v'ezrat Sarah.

Blessed is Adonai our God and God of all generations. God ofAbraham, God of Isaac, God of Jacob. God of Sarah, God of Rebecca,God of Rachel and God of Leah, great, mighty and exalted. You bestowlove and kindness on all Your children. You remember the devotion ofages past. In Your love, You bring redemption to their children'schildren for the sake of Your name. You are our Ruler and Helper, ourSavior and Protector. Blessed is Adonai, the Shield of Abraham andHelp of Sarah.

*Between Rosh Hashanah and Yom Kippur add:

L §p©r ©n §l ,mi ¦I ©g ©d x ¤t«¥q §A Ep«¥a §zk §e ,mi ¦I ©g ©A u ¥tg K¤l«¤n ,mi ¦I ©g §l Ep «¥x §kf .mi ¦I ©g mi ¦dŸl¡

Zochreinu l'chayim Melech chafeitz bachayim, v'chotveinu b'seifeir hachayim,l'ma-ancha Elohim chayim.

Remember us for life, O Ruler who delights in life, and write us into the Book of Life,for Your sake, O God of life.

dlitz TefillahPrayer

zedn`e zea`Avot v’Imahot

Our Fathers and Mothers(Psalms 57:17)

It is customary for Jews to take threesmall steps backward and then threeforward at the beginning of this prayer,approaching God more intimately forour "private audience" of prayer andsupplication.

Raba bar Hanna the elder said in thename of Rav: In saying the Avot, ,zea`when one bows, one should bow at (theword) 'Blessed' and when returning tothe upright position one should returnat (the mention of) the Divine name...Rav Sheshet, when he bowed, used tobend like a reed, and when he raisedhimself, used to raise himself like aserpent.

- Berakhot 12a,b

The opening phrase of the Amidahreads: "Praised are You, Lord our Godand God of our ancestors, the God ofAbraham, the God of Isaac, and theGod of Jacob." Why the repetition ofthe phrase "the God of"?Commentators suggested thatAbraham, Isaac and Jacob did not allhave the same conception of God. Therepetition of the phrase comes toreiterate our fundamental claim thatbecause Abraham, Isaac, and Jacobwere all distinct human beings, theirthoughts and beliefs about God simplyhad to differ. When Moses demandedto know God's name, God said, "I willbe what I will be." God's essence, orour perception of it, is always in theprocess of forming. Prayer, then, isabout recapturing the sense of wonderforced upon Moses.

- Gordis

19

. ©ri «¦WFd §l a ©x ,dY © lŸM ©d d¥I ©g §n ,ipŸc£ ,mlFr §l xFA ¦B dY ©

(winter) .m ¤WB ©d ci ¦xFnE ©gE «xd ai ¦X ©n (summer) .lH ©d ci ¦xFn

.mi ¦A ©x mi ¦n£g ©x §A lŸM ©d d¥I ©g §n ,c ¤q«¤g §A mi ¦I ©g l ¥M §l ©k §n

FzpEn¡ m¥I ©w §nE ,mi ¦xEq£ xi ¦Y ©nE ,mi ¦lFg ` ¥tFx §e ,mi ¦l §tFp K ¥nFqzi ¦n ¥n K¤l«¤n ,KN d ¤nF «C i ¦nE ,zFxEa §B l©r«©A LF «nk i ¦n .xtr i¥p ¥Wi ¦l

*?drEW §i ©gi «¦n §v ©nE d¤I ©g §nE

Between Rosh Hashanah and Yom Kippur add:?mi ¦n£g ©x §A mi ¦I ©g §l eixEv §i x ¥kFf ,mi ¦n£g ©xd a © LF «nk i ¦n

.lŸM ©d d¥I ©g §n ,i §i dY © KExA .lŸM ©d zFi£g ©d §l dY © on¡ ¤p §e

Atah gibor l'olam, Adonai, m'chayeih hakol Atah, rav l'hoshia.

(winter) Mashiv haru-ach umorid hagashem.(summer) Morid hatahl.

M'chalkeil chayim b'chesed, m'chayeih hakol b'rachamim rabim,someich noflim, v'rofei cholim, umatir asurim, um'kayeim emunatolisheinei afar. Mi chamocha ba-al g'vurot, umi domeh Lach, Melechmeimit um'chayeh umatzmiach y’shuah?*

V'ne-eman Atah l'hachayot hakol. Baruch Atah, Adonai, m'chayeihhakol.

Eternal is Your might, Adonai, and great is Your saving power.

(winter) You cause the wind to shift and rain to fall.(summer) You rain dew upon us.

In love You sustain the living, in Your great mercy You sustain us all.You uphold the falling and heal the sick, free the captives and keep faithwith Your children in death as in life. Who is like You, Almighty God,Author of life and death, Source of salvation?*

Blessed is the Eternal God, the Source of Life.

Between Rosh Hashanah and Yom Kippur add:Mi chamocha Av harachamim, zocheir y’tzurav l’chayim b’rachamim.

Between Rosh Hashanah and Yom Kippur add:Who is like You, Source of mercy? In compassion you sustain the life of Your children.

zexeab

GevurotGod's Power

Who is powerful? One who conquershis passions. As it is taught in Proverbs16:32: One who is slow to anger isbetter than one who is mighty; one whorules his spirit is mightier than onewho conquers a city.

(Pirke Avot 4:1)

This central portion of the liturgy isknown as the Tefillah, The Prayer, orThe Amidah, (prayer said while)Standing... The most obvious posturefor prayer is standing, since it is amark of respect. Standing to recite theTefillah was not an absoluterequirement; in some circumstances,says the Mishnah, one may even reciteit without dismounting from one'sdonkey (Ber. 4:5).

- Rayner

20

FzF` mi ¦Wi ¦C §w ©O ¤W m ¥W §M ,mlFrA L §n ¦W z ¤ W ¥C ©w §p :x ©n ¨ §e d¤f l ¤ d¤f `xw §e :L«¤ i ¦a §p c©i l©r aEzM ©M ,mFxn i ¥n §W ¦A

N’kadeish et shimcha ba-olam, k’sheim shemakdishim oto bish’meimarom, kakatuv al yad n’vi-echa, v’kara zeh el zeh v’amar:

We sanctify Your Name on earth, even as all things, to the ends of timeand space, proclaim Your holiness, and in the words of the prophet wesay, as one (angel) called out to the other:

.FcFa §M u ¤x«¨ d lk Ÿl §n ,zF`a §v i §i WFcw ,WFcw ,WFcw

Kadosh, kadosh, kadosh Adonai tz’va-ot, m'lo chol ha-aretz k'vodo.

Holy, Holy, Holy is the God of all being. The fullness of the whole earth is God’s glory!

!u ¤x«¨ d lk §A L §n ¦W xi ¦c © dn ,Epi«¥pŸc£ i §i ,Ep «¥xi ¦C © xi ¦C ©

Adir adireinu, Adonai Adoneinu, mah adir shimcha b’chol ha-aretz!

Source of our strength, Sovereign Ruler, how majestic is Your presencein all the earth!

.FnFw §O ¦n i §i cFa §M KExABaruch k'vod Adonai mimkomo.

Blessed is the glory of God in heaven and earth.

dyecwKedushah

SanctificationThe Kedushah originated in Babyloniasubsequent to the destruction of thefirst Temple in 586 BCE. It offers amystical appreciation of the holiness ofGod based on the exclamations ofangels envisioned by Isaiah,(6:3),Ezekiel,(3:12) and the Psalmist(146:10). Its inclusion in the servicecan be justified in Leviticus 22:32, "Iwill be sanctified in the midst of thepeople of Israel."

In Kedushah, we strive to become, fora moment, winged angels in heavenpraising God, as they did in theirBiblical conversation, using theirwords and their movement. As werecite the opening lines we acknowledge their presence on eitherside, as the Prophet Isaiah describedthe angels calling out to oneanother. As we read, zeh el zeh, l ¤ d¤fd¤f, (one to the other), we turn left andright. A few lines later, when we say,Kadosh, kadosh, kadosh WFcw ,WFcw,

WFcw,  ("Holy, holy, holy"), it iscustomary to rise to our toes threetimes, as if the wings of the angels arelifting our heels.

`Ed ,Ep §i ¥M §l ©n `Ed ,Epi «¦a ¨ `Ed ,Epi ¥dŸl¡ `Ed cg ¤:ig lM i¥pi¥r §l ein£g ©x §A Ep«¥ri ¦n §W©i `Ed §e ,Ep«¥ri ¦WFn

Echad hu Eloheinu, hu Avinu, hu Malkeinu, hu Moshi-einu, v’huyashmi-einu b’rachamav l’einei kol chai.

You alone are our God and our Creator. You are our Ruler and ourHelper, and in Your mercy You reveal Yourself in the sight of all theliving:

"!m ¤ki ¥dŸl¡ i §i i ¦p£ "I am Adonai your God!

21

!DiEl §l ©d ,xŸce xŸc §l ,oFI ¦v K ¦i«©dŸl¡ ,mlFr §l i §i KŸl §n ¦i

Yimloch Adonai l'olam, Elohayich Tziyon , l'dor vador, hal’luyah!

Adonai shall reign forever, your God, O Zion, from generation togeneration. Halleluyah!

Psalms 146:10

.Wi ¦C §w©p L §zX ªc §w mi ¦gv §p g ©v«¥p §lE ,L«¤l §cB ci ¦B©p xFce xFc §l .c¤re mlFr §l WEni Ÿl Epi «¦R ¦n Epi«¥dŸl¡ ,L£g §a ¦W §e

.WFcT ©d l ¥ d* ,i §i dY © KExA

L’dor vador nagid godlecha ul’neitzach n’tzachim k’dushat-chanakdish, v’shivchacha Eloheinu, mipinu lo yamush l’olam va-edBaruch Atah, Adonai,* Ha-Eil hakadosh.

* From Rosh Hashanah to Yom Kippur substitute:

.WFcT ©d K¤l«¤O ©d

HaMelech hakadosh.

The Holy Sovereign One

The people of Israel are enjoined in theTorah to become a people of priestsand a holy nation. Yet, the holiness ofhumans can never aproach that of God.As explained by Rabbi David TzviHoffman, the word kadosh is spelledycw without the vowel letter, e (vav),whenever the reference is to humanbeings. When the reference is to God,the spelling includes the vav, God'sholiness being complete. - Adapted: Donin/Millgram, as cited in

Kol Ami Siddur

To all generations we will make known Your greatness, and to alleternity proclaim Your holiness. Your praise, O God, shall never departfrom our lips. Blessed is Adonai, the holy God.

Please be seated.

,b¤p «Ÿr i ¥ §xF «w §e zA ©W i ¥x §nFW L §zEk §l ©n §a Eg §n §U ¦i ,L«¤aEH ¦n Eb §P ©r §z ¦i §e Er §A §U ¦i mN ªM ,i ¦ri ¦a §W i ¥W §C ©w §n m©r

,z` «xw FzF` mi ¦ni z ©C §n ¤g ,FY §W ©C ¦w §e FA zi«¦vx i ¦ri ¦a §X ©d §e.zi ¦W` ¥x §a d ¥U£r ©n §l x ¤k«¥f

meid zyecwK’dushat HaYom

The Holiness ofShabbat

Yism'chu v'malchut’cha shomrei Shabbat v'korei oneg. Am m'kad’shei sh'vi-i, kulam yisb'u v'yitangu mituvecha. V’hashvi-iratzita bo v'kidashto, chemdat yamim oto karAtah, zeicher l’ma-aseiv'reishit.

Those who keep Shabbat and call it a delight shall rejoice in Your rule.All who hallow the seventh day shall be gladdened by Your goodness.This day is Israel's festival of the spirit, sanctified and blessed by You,the most precious of days, a symbol of the joy of creation.

22

Ep «¥W §C ©w .Ep«¥zgEp §n ¦a d¥v §x ,Epi«¥YFO ¦ §e Epi«¥zFa£ i ¥dŸl` ¥e Epi«¥dŸl¡ ,L«¤aEH ¦n Ep«¥r §A ©U .L«¤zxFz §A Ep ¥w §l ¤g o ¥z §e Li«¤zF §v ¦n §A .z ¤n¡ ¤A L §C §ar §l Ep«¥A ¦l x ¥d ©h §e ,L«¤zrEWi ¦A Ep ¥g §O ©U §e

,L«¤W §cw z ©A ©W .oFvx §aE da£d © §A Epi«¥dŸl¡ i §i Ep«¥li ¦g §p ©d §e .L«¤n §W i ¥W §C ©w §n .l ¥ x §U ¦i Da EgE «pi §e

.zA ©X ©d W ¥C ©w §n ,i §i dY © KExA

Eloheinu v’Elohei avoteinu v’imoteinu, r’tzeih vim’nuchateinu.Kadsheinu b’mitzvotecha v’tein chelkeinu b’Toratecha, sabeinumituvecha, v’sam’cheinu bishuatecha, v’taheir libeinu l’ovd’chab’emet, v’hanchileinu Adonai Eloheinu, b’ahavah uv’ratzon Shabbatkodshecha v’yanuchu va Yisraeil, m’kad’shei sh’mecha. Baruch Atah,Adonai, m’kadeish HaShabbat.

Our God and God of ages past, may our rest on this day be pleasing inYour sight. Sanctify us with Your mitzvot, and let Your Torah be ourway of life. Satisfy us with Your goodness, gladden us with Yoursalvation, and purify our hearts to serve You in truth. In Your graciouslove, Adonai our God, let Your holy Sabbath remain our heritage, thatall Israel, hallowing Your name, may find rest and peace. Blessed isAdonai, who sanctifies the Shabbat.

zayd zlitzTefillat haShabbat

Sabbath Prayer

In the weekday Amidah, we say 13petitionary prayers. On Shabbat andFestivals we say only this one. This isbecause our sages ruled, "it isforbidden to ask for the fulfillment ofpersonal needs," on the Sabbath.

- Y.Shabbat 15:3

This is because Shabbat should be forus like a taste of the world to come,where all of our needs will be fulfilled.

To be sure, the Tefillah also containspetitions, but they are of a spiritual orcommunal nature in keeping with theShabbat spirit.

,l ¥A ©w §z da£d © §A mzN ¦t §zE ,l ¥ x §U ¦i L §O©r §A ,Epi«¥dŸl¡ i §i ,d¥v §x dpi«¤f¡g ¤z §e .L«¤O©r l ¥ x §U ¦i z ©cFa£r ci ¦nY oFvx §l i ¦d §zE

.mi ¦n£g ©x §A oFI ¦v §l L §aEW §A Epi«¥pi ¥r.oFI ¦v §l Fzpi ¦k §W xi ¦f£g ©O ©d ,i §i dY © KExA

R’tzei, Adonai Eloheinu, b’amcha Yisraeil, ut’filatahm b’ahavaht’kabeil, ut’hi l’ratzon tamid avodat Yisraeil amecha. V’techezenaheineinu b’shuv’cha l’Tzion b’rachamim. Baruch Atah, Adonai,hamachazir Shechinato l’Tzion.

Be gracious, Adonai our God, to Your people Israel, and receive ourprayers with love. O may our worship always be acceptable to You. Fillus with the knowledge that You are near to all who seek You in truth.Let our eyes behold Your presence in our midst and in the midst of ourpeople in Zion. Blessed is Adonai, whose presence gives life to Zion and all Israel.

dcearAvodah

Worship

This blessing embodies the idea thatprayer, since the destruction of theancient Temple, is now offered insteadof sacrifices. It is through prayer thatwe are now drawn closer to God .

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i ¥dŸl` ¥e Epi«¥dŸl¡ i §i `Ed dY © W ,Kl Ep §g«©p£ mi ¦cFn ,Ep«¥r §W ¦i o¥bn ,Epi«¥I ©g xEv .c¤re mlFr §l Epi ¥YFO ¦ ¦e Epi«¥zFa£

,L«¤zN ¦d §Y x ¥R ©q §pE L §l d ¤cFp .xFce xFc §l `Ed dY © zFcEw §R ©d Epi«¥zFn §W ¦p l©r §e ,L «¤ci §A mi ¦xEq §O ©d Epi«¥I ©g l©r

Li«¤zF` §l §t ¦p l©r §e ,Ep«O ¦r mFi lk §A ¤W Li«¤Q ¦p l©r §e ,Kl .m ¦i «x¢dv §e x ¤w «Ÿae a ¤x«¤r ,z¥r lk §A ¤W Li«¤zFaFh §e

EO«©z Ÿl i ¦M :m ¥g ©x §O ©d §e ,Li«¤n£g ©x Elk Ÿl i ¦M aFH ©d .Kl Epi «¦E ¦w mlFr ¥n ,Li «¤cq£g

Modim anachnu lach, sha-Atah hu Adonai Eloheinu v’Elohei avoteinuv’imoteinu l’olam va-ed. Tzur chayeinu, magein yisheinu, Atah hu l’dorvador. Nodeh l’cha un’sapeir t’hilatecha. Al chayeinu ham’surimb’yadecha, v’al nishmoteinu hap’kudot lach, v’al nisecha sheb’cholyom imanu, v’al niflotecha v’tovotecha sheb’chol eit, erev vavokerv’tzohorayim. Hatov ki lo chalu rachamecha, v’ham’racheim ki lo tamuchasadecha, mei-olam kivinu lach.

We gratefully acknowledge that You are Adonai our God, the God ofour people, the God of all generations. You are the Rock of our life, thePower that shields us in every age. We thank You and sing Your praisesfor our lives which are in Your hand, for our souls which are in Yourkeeping, for the signs of Your presence we encounter every day and forYour wondrous gifts at all times: morning, noon and night. You areGoodness Your mercies never end You are Compassion. Your love willnever fail. You have always been our hope.

.c¤re mlFr §l ci ¦nY ,Ep«¥M §l ©n ,L §n ¦W m ©nFx §z ¦i §e K ©xA §z ¦i mN ªM l©r §e

V’al kulam yitbarach v’yitromam shimcha, Malkeinu, tamid l’olamva’ed.

For all these things, O Sovereign God, let Your Name be foreverexalted and blessed.

d`cedHoda’ah

Thanksgiving

The modim prayer of thanksgiving isbased on two phrases from twodifferent Psalms, 79:13 which reads"Then we, Your people, the flock Youshepherd, shall glorify You forever; forall time we shall tell Your praises." and55:18 which reads, "Evening, morning,and noon, I complain and moan, andGod hears my voice."

Thanksgiving was the last part of theAmida in ancient times. It begins withKl Ep §g«©p£ mi ¦cFn Modim anachnu lach

(We give thanks to You), a biblicalphrase from 1 Chronicles 29:23.

- Rayner

,z ¤n¡ ¤A L §n ¦W°z ¤ El §l ©di ¦e ,dl«¤Q LE «cFi mi ¦I ©g ©d lŸk §e .dl«¤q Ep«¥zx §f ¤r §e Ep«¥zrEW §i l ¥ d

.zFcFd §l d ¤ p L §lE L §n ¦W aFH ©d ,i §i dY © KExA

V’chol hachayim yoducha selah, viy’hal’lu et shimcha be-emet, Ha-Eily’shuateinu v’ezrateinu selah. Baruch Atah, Adonai, hatov shimchaul’cha na’eh l’hodot.

God, our Redeemer and Helper, let all who live affirm You and praiseYour Name in truth. Adonai, whose nature is goodness, we give Youthanks and praise.

24

,mi ¦n£g ©x §e c ¤q«¤ge o ¥g ,dkx §aE daFh ,mFlW mi ¦U .L«¤O©r l ¥ x §U ¦i lM l©r §e Epi«¥lr

Y«©zp Li«¤pR xF` §a i ¦M ,Li«¤pR xF` §A cg ¤ §M Ep«N ªM ,Epi «¦a ¨ ,Ep«¥k §xAdkx §aE dwc §vE ,c ¤q«¤g z ©a£d«© §e ,mi ¦I ©g z ©xFY ,Epi«¥dŸl¡ i §i ,Ep«N

l ¥ x §U ¦i L §O©r°z ¤ K ¥xa §l Li«¤pi ¥r §A aFh §e .mFlW §e mi ¦I ©g §e mi ¦n£g ©x §e .L«¤nFl §W ¦A drW lk §aE z¥r lk §A mi ¦O©rd lM z ¤ §e

Between Rosh Hashanah and Yom Kippur add: ,daFh dqp §x ©tE ,mFlW §e ,dkx §A ,mi ¦i ©g x ¤t ©q §A

.mFlW §lE mi ¦aFh mi ¦I ©g §l ,l © x §U ¦i L §O©r lk §e Ep §g«©p£ ,Li«¤pt §l a ¥zM ¦p §e x ©kG ¦p

.mFlX ©A l ¥ x §U ¦i FO©r°z ¤ K ¥xa §n ©d ,i §i dY © KExA

Sim shalom tovah uv’rachah, chein vachesed v’rachamim, aleinu v’al kol Yisraeil amecha.Bar’cheinu, Avinu, kulanu k’echad b’or panecha, ki v’or panechanAtahta lanu Adonai Eloheinu, Torat chayim v’ahavat chesed,utz’dakah uv’rachah v’rachamim v’chayim v’shalom. V’tov b’einecha l’vareich et amcha Yisraeil v’et kol haamim b’chol eituv’chol sha-ah bish’lomecha.

Between Rosh Hashanah and Yom Kippur add:B’seifeir chayim, b’racha v’shalom, ufarnasa tovah, nizacheir v’nikateiv l’fanecha,

anachnu v’chol am’cha Yisraeil, l’chayim tovim ul’shalom.

Baruch Atah Adonai, ham’vareich et amo Yisraeil bashalom.

Peace, happiness, and blessing; grace and love and mercy: may thesedescend on us, on all Israel, and all the world.

Bless us, our Creator, one and all, with the light of Your presence, forby that light, O God, You have revealed to us the law of life: to lovekindness and justice and mercy, to seek blessing, life and peace.

Between Rosh Hashanah and Yom Kippur add:Inscribe us for life, blessing, peace, prosperity,

remembering all your people Israel for life and peace.

Praised are You, Adonai, who blesses Israel with peace.

mely zkxaBirkat Shalom

Peace

Hillel said: Be like the disciples ofAaron, loving peace and pursuingpeace, loving people, and drawingthem near to the Torah.

- Pirke Avot

The myriad of letters in the Torahstand for the myriads of souls in Israel.If one single letter is left out of theTorah, it becomes unfit for use; if onesingle soul is left out of the union ofIsrael, the Divine Presence will notrest on it. Like the letters, so the soulsmust unite and form a union. But whyis it forbidden for one letter in theTorah to touch its neighbor? Becauseevery soul of Israel must have hourswhen it is alone with its Maker.

- Buber

25

,dn §x ¦n x ¥A ©C ¦n i ©zt §UE rx ¥n i ¦pFW §l xŸv §p ,i ©dŸl¡ .d¤i §d ¦Y lŸM©l xtr ¤M i ¦W §t©p §e ,mŸC ¦Y i ¦W §t©p i ©l §l ©w §n ¦l §e

.i ¦W §t©p sFC §x ¦Y Li«¤zF §v ¦n §aE ,L«¤zxFz §A i ¦A ¦l g ©z §R l ¥w §l ©w §e mzv£r x ¥td dx ¥d §n ,drx i ©lr mi ¦a §WFg ©d lk §e

,L«¤pi ¦n §i o ©r«©n §l d ¥U£r ,L«¤n §W o©r«©n §l d ¥U£r .mY §a ©W£g ©n .L«¤zxFY o©r«©n §l d ¥U£r ,L«¤zX ªc §w o ©r«©n §l d ¥U£r

.i ¦p«¥p£r ©e L §pi ¦n §i dri «¦WFd ,Li «¤ci ¦c §i oEv §lg¥i o ©r«©n §l

Elohai, n’tzor l’shoni meira us’fAtahi midabeir mirmah, v’limkal’lainafshi tidom, v’nafshi ke-afar lakol tih’yeh. P’tach libi b’Toratecha,uv’mitzvotecha tirdof nafshi. V’chol hachoshvim alai ra-ah, m’heirahhafeir atzAtahm v’kalkeil machashavtam. Aseih l’maan sh’mecha, aseihl’ma-an y’minecha, aseih l’ma-an k’dushatecha, aseih l’ma-anToratecha. L’ma-an yeichaltzun y’didecha, hoshiah y’mincha va-aneini.

My God, keep my tongue from speaking evil and my lips from speakingdeceit. May I be long-suffering, and may I be as dust in the eyes ofeveryone. Open my heart to Your Torah, and pursue me with Yourmitzvot. Should anyone wish me ill, quickly frustrate their designs andtransform their thoughts! Act for the sake of Your name, Your powerand Your holiness; act for the sake of Your Torah, so that those wholove You may be saved. Unleash Your saving power and answer myprayer!

During the past week, I took much for granted: the body's health, themind's resilience, my strength of heart and will. These are among thecountless gifts and blessings that are my daily portion. I pray that I maylearn to give thanks for them, and never to take them for granted.

Grant me the ability to be alone; may it be my custom to go outdoorseach day among the trees and grasses, among all growing things, thereto be alone and enter into prayer, talking to the One to whom I belong.May all grasses, trees and plants awake at my coming. Send the powerof their life into my prayer, making whole my heart and my speechthrough the life and spirit of growing things.

Master of the universe, we are grateful for having been sustained thisweek and having arrived at this holy Shabbat. Help us to be worthy ofall Your kindness by making this holy day dedicated to Your service.May it be Your will that the light of this day illuminate our way in allthe coming week. Amen.

Develop a good eye. Always looking for good will bring you to truth.Even with a good eye, be careful not to rush to judgment. This is nodifferent than looking at something from afar and drawing the wrongconclusion.

ygla dlitzTefillah B’lachash

Silent Meditation

The Talmud lists examples of twelvepersonal meditations that could followthe Amidah. If these do not speak toyou, compose your own, or stand or sitin silent meditation.

- Levi Weiman-Kelman

Talmud, Brachot 17a

Speaking ill of others, oeyl rxd(lashon hara), one of the mostsignificant of sins, is prominentbecause of the ease with which it ispracticed by all of us.

- The Prayer of Rav

Gates of Prayer, Rabbi Nachman ofBratzlav adaptation

Everyone must have two pockets, witha note in each pocket, so that he or shecan reach into the one or the other,depending on the need. When feelinglowly and depressed, discouraged ordisconsolate, one should reach into theright pocket, and there, find the words:“mlerd `xap iliaya Bishvili nivraha’olam. For my sake was the worldcreated.” But when feeling high andmighty one should reach into the leftpocket, and find the words: “xtr ip`xt`e Ani afar v’eifer; I am but dustand ashes.”

- Rabbi Simcha Bunem of Pshishke

Likutey Moharan I:51

26

Pray as if everything depended on God, and act as if everythingdepended on you.

Those who rise from prayer better persons, their prayer is answered.

These quiet moments of Shabbat open my soul. Blessed with anotherweek of life, I give thanks to the One who creates and sustains me. Forall the good I have known during the days that have passed, I am verygrateful. I know that I have not always responded with my best effort,but often I did earnestly try. I have tried to give my family and friendslove and devotion, and I pray that I may grow more loving as the yearspass.

Even as I regret my weaknesses, I rejoice in my accomplishments. Letthese achievements, O God, lead to many others. May I be blessed oneach Shabbat with the sense of having grown in goodness andcompassion.

We stand in awe of all created things, the power within them that givesthem form, the ancient law that rules them all: fish of the sea, birds ofthe air, the quiet stone and the beating wave, all woven from a singleloom. We stand in awe of all created things.We stand in awe of courage: honor to those who endure: the seeker, thegiver, the one who loves; all who sing and all who weep; the one whomakes his loss a gain; the one who gives his heart to live.Honor those who endure!And honor to all who are just: to be just, upright, and faithful: let thisand this alone give joy. To reach as high as one may dare, and do nohurt, and kill no hope: let this and this alone give joy. When willarrogance end and wickedness cease, and when will tyrants be no more?On the day, rejoice! The faithful will rejoice, and all who breathe beglad.

Only a single person was created in thebeginning, to teach that if anyindividual causes a single person toperish, Scripture considers it as thoughan entire world had been destroyed,and if anyone saves even a singleperson, Scripture considers it asthough a whole world had been saved.

Again, just a single person wascreated, for the sake of peace -- so thatno one could say to another: "Myfather was greater than yours."

Moreover, only a single person wascreated, in order to emphasize thegreatness of God. For, whenever amortal stamps many coins using onedie, all the coins are alike; but whenGod stamps all human beings with thedie of the first person created, each oneof them is, nevertheless, unique.Therefore, every individual must say,"For my sake was the world created."

- Mishna Sanhedrin 4:5

,Li«¤pt §l i ¦A ¦l oFi §b ¤d §e i ¦t i ¥x §n ¦ oFvx §l Ei §d ¦i.i ¦l£ Fb §e i ¦xEv ,i §i

Yih’yu l'ratzon imrei fi v'hegyon libi l’fanecha, Adonai tzuri v'go-ali. May the words of my mouth and the meditations of my heart beacceptable to You, Adonai, my Rock and my Redeemer.

mFlW d ¤U£r©i `Ed ,einFx §n ¦A mFlW d ¤UŸr.o ¥n ¨ :Ex §n ¦ §e ,l ¥ x §U ¦i lM l©r §e Epi«¥lr

Oseh shalom bimromav, hu ya-aseh shalom aleinu v'al kol Yisraeil, v'imru: Amein. You who make peace on high, may You bring peace upon us and uponall Israel, and let us say, Amen.

Psalm 19:15

Psalm 19 has the theme of nature as amanifestation of God's plan and God'sperfection. It depicts all of God'screations singing God's praises.

- Adapted from Rosenberg

What Prayer Can DoPrayer cannot bring water to parchedfields, nor mend a broken bridge, norrebuild a ruined city; but prayer canwater an arid soul, mend a brokenheart, and rebuild a weakened will.- Isserman, as cited in Gates of Prayer

27

,dn §kg `vn mc ¨ i ¥x §W ©,dpEa §Y wi ¦ti mc ¨ §e

,s ¤q«M°x ©g §Q ¦n Dx §g ©q aFh i ¦M.Dz ¨ Ea §Y uExg ¥nE

,mi ¦pi ¦p §R ¦n `i ¦d dxw §i.Da°Ee §W ¦i Ÿl Li«¤vt£g°lk §e

Ashrei adam matza chochmah v’adam yafik t’vunah. Ki tov sachrahmis’char kasef umeicharutz t’vu-Atah. Y’karah hi mip’ninim v’cholchafatzecha lo yishvu vah.

Happy is the one who finds wisdom, the one who gains understanding; For its fruits are better than silver, its yield than fine gold. It is more precious than rubies; No treasure can match it.

dxezd z`ixw xcqSeder K’riat HaTorah

For the Reading of theTorah

:c ¥nFr mlFrd mi ¦xa §c dWl §W l©r .mi ¦cq£g zEli ¦n §B l©r §e ,dcFa£rd l©r §e ,dxFY ©d l©r

Al sh’losha d’varim ha-olam omeid:Al haTorah, v’al ha-avoda, v’al g’milut chasadim.

Mishnah Pirke Avot 1:2

The world stands on three things: On Torah, worship, and loving deeds.

Please rise as the ark is opened.

In this scroll is the secret of our people’s life from Sinai until now.Its teaching is love and justice, goodness and hope.Freedom is its gift to all who treasure it.

What is Torah? It is what God has revealed to us, and what we havecome to understand about God. It is the ideas and ideals, the laws andcommandments, that make up our religious heritage. It is the experienceof Abraham, the legislation of Moses, the vision of the Prophets, thecommentary of the Rabbis, the insight of the Mystics. It is the questionswe ask, and the answers we receive, when we seek to understand God,the world, and ourselves.

It is the way of life; the path to self-fulfillment; the design for a betterworld.

In the words of the Torah we hear ourancestors' experience of the divine. Wecommunicate with generations pastand, perhaps on occasion, we hearTorah as the voice of God refractedthrough human speech.

- Ehrenkrantz

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.dxFY©l cFak Ep §zE ,Epi«¥dŸl`¥l l ¤c «Ÿb Ea ©d

Havu godel l’Eloheinu ut’nu chavod laTorah.

Let us declare the greatness of our God and give honor to the Torah.

.m ¦i«lWExi ¦n i §i x ©a §cE ,dxFz `¥v ¥Y oFI ¦S ¦n i ¦M.FzXEc §w ¦A l ¥ x §U ¦i FO©r §l dxFY ozP ¤W KExA

Ki mitziyon teitzei Torah u’d’var Adonai mirushalayim.Baruch shenAtahn Torah l’amo Yisraeil bik’dushato.

For out of Zion shall go forth Torah, and the word of Adonai fromJerusalem. Blessed is the One who has given the Torah to the people Israel.

.dedi xF` §A dk §l¥p §e Ek §l ,aŸw£r©i zi ¥A

Beit Yaakov, l’chu v’neilchah, b’or Adonai.

O House of Jacob, come, let us walk by the light of our God.

©n §Wr g ¤ i §i ,Epi«¥dŸl¡ i §i ,l ¥ x §U ¦ic!Shema Yisraeil: Adonai Eloheinu, Adonai Echad!

Hear, O Israel, Adonai is our God, Adonai is One.

!Fn §W XFcw ,Epi«¥pFc£ lFcB ,Ep«¥dŸl¡ cg ¤

Echad Eloheinu, gadol Adoneinu, kadosh sh'mo.

Our God is One, our Ruler is great, holy is God's Name.

.eC §g©i Fn §W dn §nFx §pE ,i ¦Y ¦ i §i ©l El §C©B

Gad’lu l’Adonai iti, un’rom’mah sh’mo yachdav.

O magnify Adonai with me, and together let us exalt God's Name!

Isaiah 2:3

The Torah may still be considered as adivine revelation, in the sense that ittestifies to the reality of God as thespirit that promotes righteousness inthe world...We affirm that the Torahreveals God, not that God revealed theTorah. We assume that the process bywhich the Torah actually came intobeing is divine in the sense that it is amanifestation of the will to salvation orlife abundant. The doctrines and lawsof other civilizations being part of thesame process, also are divine.

- Mordecai M. Kaplan

Psalms 34:4

Upon reciting Gad’lu l’Adonai iti(iz` iil elcb) it is customary to leanforward. As we magnify God, wehumble ourselves.

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,cFd ©d §e g ©v«¥P ©d §e z ¤x«¤ §t ¦Y ©d §e dxEa §B ©d §e dN ªc §B ©d i §i L §l ` ¥V©p §z ¦O ©d §e ,dkl §n ©O ©d i §i L §l ,u ¤x«¨ aE m ¦i«©nX ©A lŸk i ¦M

.W Ÿx §l lŸk §lL’cha Adonai hag’dulah v’hag’vurah, v’hatiferet v’haneitzach v’hahod,ki chol bashamayim uva-aretz, l’cha Adonai hamamlacha, v’hamitnasei l’chol l’rosh.

Yours, Adonai, is the greatness, the power, the glory, the victory and themajesty, for all that is in heaven and earth is Yours. You, O God, aresovereign; You are supreme over all.

.Epi ¥dŸl¡ i §i WFcw i ¦M ,FW §cw x ©d §l ,Ee£g ©Y §W ¦d §e ,Epi ¥dŸl¡ i §i En §nFxRom’mu Adonai Eloheinu, v’hish’ta’chavu l’har kod’sho, ki kadoshAdonai Eloheinu.

Exalt the Eternal our God, and bow down before the holy mountain, forholy is the Eternal our God.

.u ¤x ¨ d l¥bz §e m ¦i ©nX ©d Eg §n §U ¦i.F`Fl §nE mI ©d m©r §x ¦i

Yismechu hashamayim v'tageil ha'aretz. Yir'am hayam u'melo-o.

Let the heavens be glad and the earth rejoice. Let the sea roar and allthat fills it.

Please be seated.

I Chronicles 29:11

It is customary for Jews in worship tofollow the Torah with their eyes duringthe procession and, when it comesnear, to touch it with their prayerbookor the fringes of the tallit and then tokiss the book or the fringes, as a sign ofour love for its teachings. The Torah'sprocession through the congregationrecalls our ancestors' journey throughthe wilderness, carrying the Torah intheir midst. It is also a reminder thatthe Torah is a vehicle for all Jews tofind their path to God.

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.KxŸa §O ©d i §i z ¤ Ek §xA Barchu et Adonai ham'vorach.

.c¤re mlFr §l KxŸa §O ©d i §i KExABaruch Adonai ham'vorach l'olam vaed.

,mlFrd K¤l«¤n Epi«¥dŸl¡ i §i dY © KExA .FzxFY z ¤ Ep«l o ©z«p §e mi ¦O©rd lM ¦n Ep«A x ©g«A x ¤W£

.dxFY ©d o ¥zFp ,i §i dY © KExABaruch Atah Adonai Eloheinu melech ha'olam, asher bachar banu mikol ha-amim, v'nAtahn lanu et Torato. Baruch Atah Adonai, notein haTorah.

Praise Adonai, to whom our praise is due! Praised be Adonai, to whom our praise is due now and forever.

Blessed is Adonai our God, Ruler of the universe, who has chosen usfrom all peoples by giving us the Torah. Blessed is Adonai, Giver of the Torah.

Blessing before thereading of the Torah

The aliyah is the public enactment ofan individual's commitment to Judaism,reiterated in the words of the hallowedformula. It is an enactment ofbelonging and an enactment of belief.

- Goldberg

In the blessing before the reading ofthe Torah, "giver of the Torah," is inthe present tense. One would expect itto say, "Blessed is Adonai, who gave usthe Torah." But revelation was not aonce and for all event. Revelation ispotentially present each time weengage in the reading and study ofTorah.

- Brichto

,mlFrd K¤l«¤n Epi«¥dŸl¡ i §i dY © KExA .Ep«¥kFz §A r ©hp mlFr i¥I ©g §e ,z ¤n¡ z ©xFY Ep«l o ©z«p x ¤W£

.dxFY ©d o ¥zFp ,i §i dY © KExABaruch Atah Adonai, Eloheinu Melech ha'olam, asher nAtahn lanu Torat emet, v'chayei olam nAtah b'tocheinu. Baruch Atah Adonai, notein haTorah.

Blessed is Adonai our God, Ruler of the universe, who has given us aTorah of truth, implanting within us eternal life. Blessed is Adonai,Giver of the Torah.

Blessing after thereading of the Torah

At Bet Shalom it is the custom for thosesaying the Torah blessings to hold onto the Atzei Chayim, the Tree of Life -the posts on which the scroll is rolled -so that one may feel, as well as see andhear, the Torah being read.

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...Epi«¥zFn ¦ §l dkx §A ©d xFw §n Epi«¥zFa£ K ©x ¥A ¤W i ¦nMi shebeirach Avoteinu, m'kor hab’racha l'imoteinu May the Source of Strength, who blessed the ones before us, Help us find the courage to make our lives a blessing, And let us say: Amen.

...Epi«¥zFa£ ©l dk ©x §A ©d xFw §n Epi«¥zFO ¦ K ©x ¥A ¤W i ¦nMi shebeirach imoteinu, m'kor hab’racha la-avoteinu Bless those in need of healing with Refuah Sh’leima: The renewal of body, the renewal of spirit, And let us say: Amen.

- Debbie Friedman

,dxU ,aŸw£r©i §e wg §v ¦i mdx §a © ,Epi ¥zFn ¦ §e Epi ¥zFa£ K ©x ¥A ¤W i ¦n,d ¨ ¥l §e l ¥gx ,dw §a ¦x

Mi shebeirach avoteinu Avraham, Yitzchak v’Ya’akov. Mi shebeirach imoteinu Sarah, Rivkah, Rachel v’Leah.

May the One who blessed our mothers, may the One who blessed ourfathers hear our prayer, (hear our prayer) hear our prayer, (hear our prayer) hear our prayer, (hear our prayer) hear our prayer and bless us as well. Blessus with the power of Your healing, bless us with the power of Yourhope. May our hearts be filled with understanding and strengthened bythe power of Your love.

- Cantor Lisa Levine

milegl jxay inMi Shebeirach L’cholim

Prayer for HealingMi shebeirach prayers announce to thewhole community individual times ofjoy and need. When a mi shebeirach isrecited, it is customary to contribute totzedakah. Often this offering isdirected to the synagogue. A mishebeirach in the form of petition, suchas a prayer for healing, wastraditionally offered in the hope that agood deed would encourage divineintervention. More recently the act oftzedakah has been understood as atangible way of expressing gratitudefor the support and good wishes of thecommunity. Just as the communitysupports the individual in times ofneed, so does the community dependupon the support of each individual.

- David A. Teutsch

We pray for healing of the body.We pray for healing of the soul.For strength of flesh and mind and spirit.We pray to once again be whole.Eil na r’fa-na. Oh, please, heal us now. Heal us now.

We pray for healing of our people.We pray for healing of the land.And peace for every race and nation.Every child every woman every man.Eil na r’fa-na. Oh, please, heal us now. Heal us now.

- Cantor Leon Sher

Heal Us Now

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We rise and say:

,l ¥ x §U ¦i i¥p §A i¥p §t ¦l d ¤Wn mU x ¤W£ dxFY ©d z Ÿf §e.d ¤Wn°c©i §A i §i i ¦R°l©r

V’zot ha’Torah asher sam Moshe lifnei b’nei Yisraeil, al pi Adonaib’yad Moshe.

This is the teaching which Moses placed before the children of Israel,God’s word through the hand of Moses.

dlilbe ddabdHagbahah U’Gilah

Lifting and Wrapping ofthe Torah Scroll

Deuteronomy 4:44 Numbers 9:23

mi ½¦aFh mi´¦ i ¦a §p ¦A Æx ©gA x³¤W£ m ½lFrd K¤l´¤n ÆEpiÆ«¥dŸl¡ Æi §i d³Y © KExA z®¤n¡ ¤A mi ´¦xn¡ ¤p ©d m­¤di ¥x §a ¦c §a d¬vx §e

F ½C §a©r d´¤Wn §aE ÆdxFY ©A x³¥gFA ©d Ài §i d ¹Y © KExA :w ¤c«¤ve z­¤n¡ d i¬¥ i ¦a §p ¦aE F ½O©r l´¥ x §U ¦i §aE

Baruch Atah, Adonai Eloheinu, Melech ha’olam, asher bachar binvi-im tovim, v’ratzah v’divreihem hane-emarim be-emet. Baruch Atah, Adonai, habocheir baTorah uv’Moshe avdo, uv’Yisraeilamo, uvinvi-ei ha-emet vatzedek.

Blessing before thedxhtd

Haftarah

Blessed is Adonai our God, Ruler of the universe, who has chosenfaithful prophets to speak words of truth. Blessed is Adonai, for therevelation of Torah, for Moses Your servant and Israel Your people,and for the prophets of truth and righteousness.

The word Haftarah, oftenmispronounced colloquially as“half-Torah,” is not related to theword Torah at all. The root ofHaftarah, .x.h.t, means “to end” or“to complete.” This term refers to thefact that the Torah reading is “roundedoff” with a reading from the Prophets,usually with something related to theTorah portion and often with a set ofverses that is upbeat or optimistic.

- Judith Haupman(from My People’s Prayerbook)

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,mlFrd K¤l«¤n ,Epi«¥dŸl¡ i §i ,dY © KExA ,zFxFC ©d lk §A wi ¦C ©v ,mi ¦nlFrd lM xEv

,m¥I ©w §nE x ¥A ©c §n ©d ,d ¤UŸr §e x ¥nF`d ,on¡ ¤P ©d l ¥ d .w ¤c«¤ve z ¤n ¤ eixa §C lM ¤W

,d¤G ©d zA ©X ©d mFi l©r §e ,mi ¦ i ¦a §P ©d l©r §e ,dcFa£rd l©r §e ,dxFY ©d l©r.z ¤x«¨ §t ¦z §lE cFak §l ,dgEp §n ¦l §e dX ªc §w ¦l ,Epi«¥dŸl¡ i §i Ep«l Y«©zp ¤W

K ©xA §z ¦i ,KzF` mi ¦k §xa §nE ,Kl mi ¦cFn Ep §g«©p£ ,Epi«¥dŸl¡ i §i lŸM ©d l©r .c¤re mlFr §l ci ¦nY i ©g lM i ¦t §A L §n ¦W

.zA ©X ©d W ¥C ©w §n ,i §i ,dY © KExABaruch Atah, Adonai Eloheinu, Melech ha’olam, tzur kol ha-olamim, tzadik b’chol hadorot, ha-eil hane-eman, ha-omeir v’oseh, hamdabeir um’kayeim, shekold’varav emet vatzedek.

Al haTorah, v’al ha-avodah, v’al han’viim, v’al yom haShabbat hazeh, shenAtahta lanu Adonai Eloheinu, lik’dushah v’limnucha, l’chavodul’tifaret. Al hakol Adonai Eloheinu, anachnu modim lach, um’var’chimotach, yitbarach shim’cha b’fi kol chai tamid l’olam va-ed. Baruch Atah, Adonai, m’kadeish haShabbat.

Blessed is Adonai our God, Ruler of the universe, Rock of all creation,Righteous One of all generations, the faithful God whose word is deed,whose every command is just and true. For the Torah, for the privilegeof worship, for the prophets, and for this Shabbat that You, Adonai ourGod, have given us for holiness and rest, for honor and glory, we thankand bless You. May Your name be blessed forever by every livingbeing. Blessed is Adonai, for Shabbat and its holiness.

Blessing after theHaftarah

The Haftarah (Hebrew term meaningaddition) is the lesson from theProphets or from the Writings which isread after the Torah portion iscompleted. In the year 168 B.C.E.Antiochus, King of Syria, forbade thereading of the Torah. The Scribes thensubstituted the portion of the Torahwith a chapter from the rest of theBible containing the same lesson orsimilar historical event.

When public reading of the Torahbecame possible again, the popularcustom of chanting the Haftarahcontinued as an additional reading.

34

Please rise.

.FC ©a §l Fn §W aB §U ¦p i ¦M ,i §i m ¥W z ¤ El §l ©d §iY’hal’lu et sheim Adonai, ki nisgav sh’mo l’vado.

Let us praise the name of Adonai, whose name alone is exalted.

dxezd zxfgdHaChazarat HaTorah

Returning the Scroll tothe Ark

,eici ¦q£g°lk §l dN ¦d §Y ,FO©r §l o ¤x «¤w m ¤x«I ©e .m ¦i«nW §e u ¤x«¤ l ©r FcFd!DiEl §l ©d .FaFx §w°m©r l ¥ x §U ¦i i¥p §a ¦l

Hodo al eretz v’shamayim. Vayarem keren l’amo, tehilah l’cholchasidav, liv’nei Yisraeil, am k’rovo. Hal’luyah!

Your splendor covers heaven and earth. You are the strength of Yourpeople, making glorious Your faithful ones, Israel, a people close toYou. Halleluyah!

God's Teaching is perfect, reviving the soul. God's word is unfailing, making wise the simple.

God's precepts are right, delighting the mind. God's mitzvot are clear, giving light to the eyes.

God's doctrine is pure, enduring forever. God's guidance is true, and altogether just.

Psalms 148:13-14

Behold, a good doctrine has been given to you, My Torah: do notforsake it. It is a tree of life to those who hold fast to it, and all whocling to it find happiness. Its ways are ways of pleasantness, and all itspaths are peace. Help us to return to You, Adonai, then truly shall wereturn. Renew our days as in the past.

The book of Genesis tells us that thetree of life is in the garden of Eden.The Torah is our tree of life; it is ourway back to the garden.

- Dan Ehrenkrantz

We are stardustBillion year old carbonWe are goldenCaught in the devil's bargainAnd we've got to get ourselvesback to the garden.

- Joni Mitchell

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.Ea «Ÿf£r ©Y l © i ¦zxFY ,m ¤kl i ¦Y«©zp aFh g ©w¤l i ¦M

di«¤kx §C .xX ª §n di«¤k §nŸz §e ,DA mi ¦wi ¦f£g ©O©l `i ¦d mi ¦I ©g u¥r.daE «Wp §e Li«¤l ¥ ,i §i Ep«¥ai ¦W£d .mFlW di«¤zFai ¦z §p lk §e ,m©r «Ÿp°i ¥k §x ©c

.m ¤c «¤w §M Epi«¥ni W ¥C ©g

Ki lekach tov natahti lachem Torati al ta-azovu.

Eitz chayim hi lamacha-zikim bah, v’tom’cheha m’ushar. D’rachehadar’chei no-am, v’chol n’tivoteha shalom. Hashiveinu, Adonai, eilechav’nashuvah chadeish yameinu k’kedem.

Please be seated.

The Czech Torah Scroll is from thetown of Klatovy on permanent loan toBet Shalom Congregation. This Torahscroll, like all others, contains the FiveBooks of Moses, telling the story of ourpeople’s origins. This particularTorah has experienced an additionalstory of its own.

As the nightmare of Nazi Europeengulfed the town of Klatovy, alongwith hundreds of other Jewishcommunities in Moravia and Bohemia,those Jews had virtually no time toevacuate. They left behind hundreds ofthousands of precious religious itemsin their abandoned synagogues.Through the work of a small group ofheroic Jews who worked at the JewishMuseum of Prague, a plan was devisedto bring Torah scrolls and otherJudaica to the “relative” safety foundin Prague. They prayed that when thewar was over, all the people of thesecommunities would return and reclaimtheir precious items. For virtually all,their horrific journey ended inAuschwitz.

After the war, the Scrolls lay forgottenin an abandoned synagogue in Prague.The communities to which these TorahScrolls belonged no longer existed. In1963, the Czech Communistgovernment struck a deal to sell the1564 scrolls to the WestminsterSynagogue in London. On a rainy dayin February of 1964, the scrollsarrived at the front door and werewelcomed with a new number and anew life. Hundreds of them, includingour Scroll #3, were dispatched aroundthe world to serve as witnesses to theunbreakable spirit and vibrancy ofJewish life. This scroll welcomes us aswe enter the sanctuary for study,prayer, and community activities. Ithears the sounds of worship, celebratesbaby namings and weddings, andlistens to our voices reciting Kaddish.

When we look at the scroll, we see notjust the pain of the past, but the gloryof the present, and the promise of thefuture. We see ourselves in the mirrorbehind the Torah and are reminded ofour personal responsibility as thebearers of Jewish tradition. When wepause at this scroll in the Torahprocessional, we provide it aninspiring witness to the future ofJudaism, in contrast to what itexperienced during the Holocaust,when it might have predicted the end ofthe Jewish people and our way of life.

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.L «¤x §n §W ¦i §e i §i L §k ¤xa §i .‚«¤P ªgi ¦e Li«¤l ¥ eipR i §i x ¥ i

.mFlW L §l m ¥Ui §e Li«¤l ¥ eipR i §i `V ¦i

May God bless you and keep you. May the light of God’s countenanceshine upon you and be gracious to you. May you always be in God’spresence and may you be blessed with shalom: health, happiness, joyand peace.

Rabbi'sInterpretation of theTorah and Blessing

Before the Ark

Numbers 6:24-26

The Rabbi will ask for God's blessingon the Bar/Bat Mitzvah with thetraditional benediction.

Please rise.

,zi ¦W` ¥x §A x¥vFi §l dN ªc §B z ¥zl ,lŸM ©d oFc£ ©l ©g«¥A ©W §l Epi«¥lr ,dnc£ d zFg §R §W ¦n §M Ep«nU Ÿl §e ,zFvx£ d i¥iFb §M Ep «Ur ŸN ¤W

.mpFn£d lk §M Ep«¥lxŸb §e ,m ¤dM Ep «¥w §l ¤g mU Ÿl ¤W ,mi ¦cFnE mi ¦e£g ©Y §W ¦nE mi ¦r §xFM Ep §g«©p£ ©e

.`Ed KExA WFcT ©d ,mi ¦kl §O ©d i ¥k §l ©n K¤l«¤n i¥p §t ¦l

Aleinu l’shabei-ach la-adon hakol, lateit g’dulah l’yotzeir b’reishit, shelo asanu k’goyei ha-aratzot, v’lo samanu k’mishp’chot ha-adamah, shelo sam chelkeinu kahem, v’goraleinu k’chol hamonam. Va-anachnu kor’im umishtachavim umodim, lif’nei Melech mal’chei hamlachim, HaKadosh Baruch Hu.

We must praise the God of all, the Maker of heaven and earth, who hasset us apart from the other families of earth, giving us a destiny uniqueamong the nations. Therefore we bow in awe and thanksgiving beforethe One who is sovereign over all, the Holy and Blessed One.

May the time not be distant, O God, when Your Name shall beworshipped in all the earth, when unbelief shall disappear and error beno more. Fervently we pray that the day may come when all shall turnto You in love, when corruption and evil shall give way to integrity andgoodness, when superstition shall no longer enslave the mind, noridolatry blind the eye, when all who dwell on earth shall know that Youalone are God. O may all, created in Your image, become one in spiritand one in friendship, forever united in Your service.

epilr Aleinu

Adoration

It is customary, as we chant the wordsvaanachnu kor’im, mirxek epgp`e, tobend our knees and bow in awe andthanksgiving as the prayer suggests.

While the Adoration, the Aleinu, beginsin a very particularistic fashion,speaking of the chosenness of thepeople of Israel, it concludes with aMessianic picture when all the worldwill worship God, when there will beno need for "formal religion." Judaism,too, is a vehicle to help us bringredemption to the entire world.

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,l©r«©O ¦n m ¦i«©nX ©A Fxw §i a ©WFnE ,u ¤x«¨ c ¥qFi §e m ¦i«©nW d ¤hFp `Ed ¤Wz ¤n¡ ;cFr oi ¥ ,Epi«¥dŸl¡ `Ed .mi ¦nFx §n i ¥d §ab §A FG ªr z©pi ¦k §WE

zŸa ¥W©§d ©e mFI ©d Y §r ©ci §e :FzxFz §A aEzM ©M ,FzlEf q ¤t«¤ ,Ep«¥M §l ©nu ¤x«¨ d l ©r §e l©r«©O ¦n m ¦i«©nX ©A mi ¦dŸl¡ d `Ed i §i i ¦M ,L«¤aa §l l ¤

.cFr oi ¥ ,z ©g«Y ¦n

Shehu noteh shamayim v’yoseid aretz, umoshav y’karo bashamayim mima-al, ush’chinat uzo b’govhei m’romim. Hu Eloheinuein od, emet Malkeinu, efes zulato, Kakatuv b’Torato, v’yadatah hayom v’hasheivota el l’vavecha, ki Adonai hu HaElohim bashamayimmima-al v’al ha-aretz mitachat, ein od.

You spread out the heavens and established the earth. You are our God,there is none else. In truth, You alone are our Sovereign God, as it iswritten: Know then, this day, and take it to heart, The Eternal One isGod in the heavens above and on earth below; there is none else.

.c¤re mlŸr §l KŸl §n ¦i i §i :L«¤zxFz §A aEzM ©M

Kakatuv b’Toratecha: Adonai yimloch l’olam va-ed.

As it is written in Your Torah: Adonai will reign forever and ever.

,u ¤x«¨ d lM l©r K¤l«¤n §l i §i did §e ,x ©n¡ ¤p §e .cg ¤ Fn §WE ,cg ¤ i §i d¤i §d ¦i `Ed ©d mFI ©A

V’ne-emar, v’hayah Adonai l’Melech al kol ha-aretz, bayom hahu yih’yeh Adonai echad, ush’mo echad.

As it is written and it has been said: Adonai will reign over all the earth;on that day Adonai shall be One and God's Name shall be One.

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At the rising of the sun and at its going down we remember them.

At the blowing of the wind and in the chill of winter we remember them.

At the opening of the buds and in the rebirth of spring we rememberthem.

At the blueness of the skies and in the warmth of summer we rememberthem.

At the rustling of the leaves and in the beauty of autumn we rememberthem.

At the beginning of the year and when it ends we remember them.

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

When we are lost and sick at heart we remember them.

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

When we have achievements that are based on theirs we rememberthem.

As long as we live, they too will live; for they are a part of us, as wenow raise our voices in Israel’s supreme prayer of faith, the Kaddish.

When I die give what’s left of me away to children and old men thatwait to die. And if you need to, cry for your brother walking the streetbeside you. And when you need me, put your arms around anyone andgive them what you need to give me.

I want to leave you with something, something better than words orsounds. Look for me in the people I’ve known or loved, and if youcannot give me away, at least let me live in your eyes and not in yourmind.

You can love me best by letting hands touch hands, and by letting go ofchildren that need to be free. Love doesn’t die, people do. So, when allthat’s left of me is love, give me away.

Memorial Meditation

Preceding the Mourner’s Kaddish, weread names of sh’loshim, those whodied during the past month, and thosewhose yahrzeits, the anniversary ofwhose passing, occurs during the weekof this Shabbat.

Although there is no mention of deathin the Kaddish prayer, it is recited bythose who have suffered the loss of afamily member during the past year orfor those who are observing a yahrzeit,the anniversary of a death whichoccurred at this time in years past.Despite sorrow and disappointment,we rise to declare a continuingcommitment to God and to praiseGod's name. At Bet ShalomCongregation, we all rise for theKaddish. Through this act of respect,we honor the millions who died for thepreservation of our faith, many ofwhom have no one except us to sayKaddish in their memory. We also helpto honor the memory of those amongour own congregational family whohave died during the past month -sh'loshim - and those whose yahrzeitswe recall in support of their mourners.Additionally, we stand as a communityto support the mourners among us sothat they know that they do not standalone in their mourning.

- Merrit Malloy

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`A ©x D ¥n §W W ©C ©w §z ¦i §e l ©C©B §z ¦i ,D ¥zEk §l ©n Ki ¦l §n©i §e ,D ¥zEr §x ¦k `x §a i ¦C `n §lr §A ,l ¥ x §U ¦i zi ¥A lk §c i¥I ©g §aE oFki ¥nFi §aE oFki¥I ©g §A

.o ¥n ¨ :Ex §n ¦ §e ,ai ¦xw o ©n §f ¦aE `lb£r ©AYitgadal v’yitkadash sh’mei raba b’alma di v’ra chirutei, v‘yamlich malchutei b’chayeichon uv’yomeichon uv’chayei d’chol beit Yisraeil, ba-agalauvi-z’man kariv, v’imru: Amein.

.`I ©n §lr i ¥n §lr §lE m©lr §l K ©xa §n `A ©x D ¥n §W ` ¥d §i Y'hei sh'mei raba m'varach l'alam ul'almei almaya.

,` ¥V©p §z ¦i §e m ©nFx §z ¦i §e x © R §z ¦i §e ,g ©A ©Y §W ¦i §e K ©xA §z ¦i .`Ed Ki ¦x §A ,`W §c ªw §C D ¥n §W lN ©d §z ¦i §e d¤N©r §z ¦i §e xC ©d §z ¦i §e

,`zxi ¦W §e `zk §x ¦A lM o ¦n `N«¥r §l .o ¥n ¨ :Ex §n ¦ §e ,`n §lr §A oxi ¦n£ ©C ,`zn¡g¤p §e `zg §A §W ªY

Yitbarach v'yishtabach, v'yitpa-ar v'yitromam v'yitnasei, v'yit’hadarv'yitaleh v'yit’halal sh'mei d'kud’sha, b'rich Hu. l'eila min kol birchAtah v'shirAtah, tushb'chAtah v'nechemAtah, da-amiran b'alma, v'imru: Amein.

,`I ©n §W o ¦n `A ©x `nl §W ` ¥d §i.o ¥n ¨ :Ex §n ¦ §e ,l ¥ x §U ¦i lM l©r §e Epi«¥lr mi ¦I ©g §e

Y'hei sh'lama raba min sh'maya v'chayim aleinu v'al kol Yisraeil, v'imru: Amein.

mFlW d ¤U£r©i `Ed ,einFx §n ¦A mFlW d ¤UŸr.o ¥n ¨ :Ex §n ¦ §e ,l ¥ x §U ¦i lM l©r §e Epi«¥lr

Oseh shalom bimromav, Hu ya-aseh shalom aleinu v'al kol Yisraeil, v'imru: Amein.

Let the glory of God be extolled, let God's great name be hallowed, inthe world whose creation God willed. May God's rule soon prevail, inour own day, our own lives, and the life of all Israel, and let us sayAmen. Let God's great name be blessed forever and ever. Let the nameof the Holy One of Blessing be glorified, exalted and honored, thoughGod is above all the praises, songs and adorations that we can utter, andlet us say Amen. For us and all Israel, may the blessing of peace and thepromise of life come true, and let us say Amen. May the One whocauses peace to reign in the high heavens let peace descend upon us, onall Israel, and all the world, and let us say Amen.

May the Source of peace send peace to all who mourn, and comfortto all who are bereaved, and let us say, Amen.

mezi yicwKaddish Yatom

Mourner's KaddishIt is a popular custom to take threesteps backward at the close of theKaddish while reciting the verse fromJob 25:2, "May the One who causespeace to reign in the high places"(Oseh Shalom).

Originally the Talmud required thethree steps backward and the sentenceof peace as an end to the Amidah, theTefillah, the Shemoneh Esray. It is asign of respect to step away and bow atthe conclusion of our "privateaudience" with God. This occurs notonly at the end of the Amidah, but hereat the end of the Mourner's Kaddishnear the close of our service, giving themourner and all of us the same sort ofimpressive ending. The sentence OsehShalom was added to this Kaddish sothat we, too, could here take threesteps backward.

- Reform Responsa

They still live on Earth in the acts ofgoodness they performed and in thehearts of those who cherish theirmemory. May the beauty of their livesabide among us as a living and lovingbenediction, and may the Source ofpeace send peace to all who mourn andcomfort all the bereaved, here andeverywhere, with the blessing of peace.Amen.

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,zA ©X ©d z ¤ l ¥ x §U ¦i i¥p §a Ex §nW §e .mlFr zi ¦x §A mzŸxŸc §l zA ©X ©d z ¤ zFU£r©l

,mlŸr §l `i ¦d zF` l ¥ x §U ¦i i¥p §A oi ¥aE i ¦pi ¥A ,u ¤x«¨ d z ¤ §e m ¦i«©nX ©d z ¤ i §i dUr mi ¦ni z ¤W«¥W i ¦M

.W ©tP ¦I ©e z ©aW i ¦ri ¦a §X ©d mFi ©aE

V’shamru v’nei Yisraeil et HaShabbat, la-asot et HaShabbat l’dorotam, b’rit olam. Beini uvein b’nei Yisraeil ot hi l’olam. ki sheishet yamim asah Adonai et hashamayim v’et ha-aretz, uvayom hashvi-i shavat vayinafash.

The people of Israel shall keep the Sabbath, observing the Sabbath inevery generation as a covenant for all time. It is a sign forever betweenMe and the people of Israel, for in six days the Eternal God madeheaven and earth, and on the seventh day God rested from labor.

yeciwKiddush

Exodus 31:16-17

Exodus 20:11

The Kiddush or sanctification of thefruit of the vine, is celebrated at allShabbat worship services. Please joinus in our social hall following theservice to share in our Kiddush. Theblessings are said together in thesanctuary, so that those in attendancecan partake immediately upon enteringthe social hall. By partaking of thesefoods, we join together to thank Godfor the gift of the wine, and thesweetness of the day, for the bread, thesustenance of life, and for bringing ustogether to share this special occasion.

Leader says:.Ed «¥X §C ©w §i ©e zA ©X ©d mFi°z ¤ i §i K ©x ¥A o ¥M°l©r

Al kein beirach Adonai et Yom HaShabbat vay’kadsheihu.

Therefore God blessed Shabbat and made it holy.

.o ¤t«b ©d i ¦x §R ` ¥xFA ,mlFrd K¤l ¤n Epi«¥dŸl¡ i §i dY © KExA

Baruch Atah Adonai, Eloheinu Melech haolam, borei p’ri hagafen.

Blessed are You, Adonai our God, Ruler of the universe, Creator of thefruit of the vine.

Over the bread we say:

.u ¤x«¨ d o ¦n m ¤g«¤l `i ¦vF «O ©d ,mlFrd K¤l ¤n Epi«¥dŸl¡ i §i dY © KExA

Baruch Atah Adonai, Eloheinu Melech ha-olam, hamotzi lechem minha-aretz.

Blessed are You, Adonai our God, Ruler of the universe, who bringsforth bread from the earth.

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,Epi«¥pFc` ©M oi ¥ ,Epi«¥dŸl` ¥M oi ¥.Ep«¥ri ¦WFn §M oi ¥ ,Ep«¥M §l ©n §M oi ¥

Ein k’Eiloheinu, ein k’Adoneinu, ein k'Malkeinu, ein k'Moshi-einu.

,Epi«¥pFc` ©k i ¦n ,Epi«¥dŸl` ¥k i ¦n .Ep«¥ri ¦WFn §k i ¦n ,Ep«¥M §l ©n §k i ¦n

Mi ch’Eiloheinu? mi ch’Adoneinu? mi ch'Malkeinu? mi ch'Moshi-einu?

,Epi«¥pFc`©l d ¤cFp ,Epi«¥dŸl`¥l d ¤cFp .Ep«¥ri ¦WFn §l d ¤cFp ,Ep«¥M §l ©n §l d ¤cFp

Nodeh l’Eiloheinu, nodeh l’Adoneinu, nodeh l'Malkeinu, nodeh l'Moshi-einu.

,Epi«¥pFc£ KExA ,Epi«¥dŸl¡ KExA .Ep«¥ri ¦WFn KExA ,Ep«¥M §l ©n KExA

Baruch Eiloheinu, baruch Adoneinu, Baruch Malkeinu, baruch Moshi-einu.

,Epi«¥pFc£ `Ed dY © ,Epi«¥dŸl¡ `Ed dY © .Ep«¥ri ¦WFn `Ed dY © ,Ep«¥M §l ©n `Ed dY ©

Atah hu Eloheinu, Atah hu Adoneinu, Atah hu Malkeinu, Atah hu Moshi-einu.

epidl`k oi` Ein Keloheinu

It is our custom to invite all of theyoung people, Bet Shalom membersand guests, who have celebrated orwill celebrate their B'nai Mitzvah thisyear to join us on the bimah for ourclosing prayers.

There is none like our God, none like Adonai, none like our Ruler, nonelike our Redeemer.

Who is like our God? Who is like Adonai? Who is like our Ruler? Whois like our Redeemer?

We thank our God, We thank Adonai, We thank our Ruler, We thankour Redeemer.

Blessed is our God, Blessed is Adonai, Blessed is our Ruler, Blessed isour Redeemer.

You are our God, You are Adonai, You are our Ruler, You are ourRedeemer.

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L §C §a©r uExi .L«¤pFv §x l ¤ L §C §a©r KFW §n ,on£g ©xd a ¨ ,W ¤t«¤p ci ¦c §i.L «¤xc£d lEn l ¤ d ¤e£g ©Y §W §i ,lI © Fn §M

Yedid nefesh, Av harachaman, m’shoch avd’cha el r’tzonecha. Yarutz avd’cha k’mo ayal, yishtachaveh el mul hadarecha.

Heart’s delight, Source of mercy, draw Your servant into Your arms; Ileap like a deer to stand in awe before You.

ytp ciciYedid Nefesh

Fpi ¥A c©r i ¥n §lr §l `i ¦d zF` .i ¦p «¥x §n §W ¦i l ¥ ,zA ©W dx §n §W ¤ i ¦M.i ¦pi ¥aE

Ki eshmera Shabbat, Eil yishm’reini. Ot hi l’olmei ad beino uveini.

If I keep Shabbat, God keeps me. It is a sign forever between God andme.

zay dxny` ikKi Eshmera Shabbat

May we be blessed as we go on our way. May we be guided in peace. May we be blessed with health and joy. May this be our blessing, Amen.

May we be sheltered by the wings of peace. May we be kept in safety and in love. May grace and compassion find their way to every soul. May this be our blessing, Amen.

jxcd zlitzTefillat Haderech

Prayer for the Journey

- song and lyrics by Debbie Friedman

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Whoever repeats a statement in the name of the one who said it brings redemption to the world. Pirke Avot 6:6

This prayer book has been compiled with the hope of providing readings and explanations that will enrich your

prayer experience. Whether you are a member of our community or a visitor in our midst, we hope that you will

find something that enables you to connect more fully with the words and events of our Shabbat morning service.

Just as we are a community of individuals, so too, our community is part of the wider Jewish world and we hope,

especially in these services, to strengthen the link to our tradition, to our past and to our future. To that end, in

compiling these readings and passages, we have relied on sources from Jewish thought from many centuries and

from all streams of modern Judaism. The strands and thoughts, woven together, become the strength that binds us

as a people.

Among those works consulted and cited are: (alphabetically by author)

Birnbaum, Philip: Daily Prayer Book: Hebrew Publishing Company: 1995

Borowitz, Rabbi Eugene: Liberal Judaism: UAHC: 1984

Brichto, Rabbi H. Chanan: “How Does God Speak in the World Today?” Address delivered Feb. 22, 1970.

Donin, Rabbi Hayim Halevy: To Pray As a Jew: Basic Books: 1980.

Elbogen, Rabbi Ismar (Raymond P. Scheindlin, translator): Jewish Liturgy: A Comprehensive History: Jewish

Publication Society: 1993.

Freehof, Rabbi Solomon B.: Reform Responsa and Recent Reform Responsa: KTAV Publishing: 1973.

Gordis, Rabbi Daniel: God Was Not in the Fire: Scribner: 1995.

Hertz, Dr. Joseph H.: The Authorized Daily Prayer Book: Bloch Publishing: 1971.

Ochs, Carol: Our Lives as Torah: Jossey-Bass: 2001.

Rayner, Rabbi John D.: Jewish Religious Law: A Progressive Perspective: Berghahn Books: 1998.

Rosenberg, Arnold S.: Jewish Liturgy as a Spiritual System: Jason Aronson: 1997

Wyschogrod, Michael: The Body of Faith: Judaism as Corporeal Election: The Seabury Press: 1983.

In addition, siddurim prepared by other synagogues and the CCAR were also consulted. They include:

Shabbat and Festival Morning Service of Congregation Beth Am, Los Altos, CA, Rabbi Janet Marder

Entrances to Holiness are Everywhere from Congregation Kol Ami, White Plains, NY,

Rabbi Thomas K. Weiner

The New Union Prayerbook, Central Conference of American Rabbis, New York 1975

Gates of Prayer for Shabbat and Weekdays, Central Conference of American Rabbis, New York 1994 Mishkan T’filah: The Siddur for Reform Jewish Prayer, Central Conference of American Rabbis, New York 2007

This Prayerbook is a collaborative project of Bet Shalom Congregation

by Rabbi Norman M. Cohen and the Ritual Committee,

with abundant assistance from Rabbi David L. Locketz, Rabbi Jill Crimmings,

Rabbi Erin Polansky, Rabbinic Intern Michelle Werner, Cantor Sarah Lipsett-Allison,

and Craig Olson, Rabbinic Administrative Assistant

©1994, revised 2004, 2008, 2010, 2015