Every
night before sleep, we give our tired and worn-out souls back to
G-d. Every morning, we receive our souls anew, refreshed and
full of energy. Therefore, the first words that we say upon
waking are:
In Hebrew:
Modeh*
ani l'fanecha melech chai v'kayam,
she-hech-ezarta be nishmati b'chemla,
rabah emuna-techa
* women say "modah"
instead of "modeh"
Transliteration:
"I thank You ever
living King,
for compassionately returning my soul
to me,
how great is Your faithfulness"
This prayer appears for the first time
in the 16th century mystical commentary on the Siddur, Seder Hayom (by
Moses Ibn Machir of Safed [Venice, 1599], p. 1).
Modeh Ani does not contain any of the Divine Names and may therefore be
recited while still in bed, before washing the hands (Kitz Shul Ar
[Ganz], chap. 1:2; cf. also Siddur HaRav). According to others, it one
has not yet washed his hands, it is advisable that he only meditate on
the prayer, and then say it audibly after washing his hands (Emden, Bet
Ya'ak, p. 22a).
Jewish
sages have said that, immediately after arising, you should wash your
hands from a vessel like the laver a priest used before performing his
service in the Holy Temple. The blessing recited upon ritual
handwashing ceremonies or upon arising and bathing.
Mah
Tovu is a
mixture of verses from different places. The first is from BaMidbar
24:5, and the others are from different chapters of Tehillim (Psalms
5:8, 26:8, 95:6 (a paraphrase), and 69:14).
The
theme of Mah Tovu is expressing our recognition of
the great privilege we have in praying in a synagogue - a "makom
kadosh" (holy place). The custom is to recite Mah Tovu as one
enters the synagogue or shortly thereafter.
However,
the theme of Mah Tovu also applies to the Jewish
home. It is the task of every Jew to make his into a dwelling place of
G-d on the level with a beis haknesses (synagogue).
Mah
Tovu ohaleicha
Yaakov, mishk'notecha Yisrael
How goodly are your tents, O Yaakov, your
dwelling places, O Yisrael.
Va-ani
b'rov chasdcha avo veytecha, eshtachaveh el heichal kadsh'cha
b'yiratecha
As for me, through Your abundant kindness I will enter Your House; I
will prostrate myself toward Your Holy Sanctuary in awe of You.
Adonai ahavti m'on beytecha,
umkom
mishkan k'vodecha
O
Hashem, I love the House where You dwell, and the place where Your
glory resides.
Va-ani estachaveh v'echra-ah,
evr'chah
lifnei Adonai osi
I shall prostrate myself and bow, I shall kneel before Hashem my Maker.
Va-ani, t'filoti
l'cha Adonai, et ratzon, Elokim b'rav chasdekcha, aneni be-emet yishecha
As
for me, may my prayer to You, Hashem, be at an opportune time; O G-d,
in Your abundant kindness, answer me with the truth of Your salvation.
Asher Yatzar is mentioned
in the Talmud(Berachot
60b) as one of the brachot
compiled by the Anshei Knesset HaGedolah (Sages of the Great
Assembly) circa 410-310 BCE.
In Hebrew:
Baruch ata Ado-nai, Elo-heinu Melech
ha'olam,
Asher yatzar es ha'adam be'chachma,
u'vara vo ne'kavim ve'kavim, chaloolim chaloolim.
Galooy ve'yadoo'a lifney Chi'seh Chevodecha,
she'im yipaseh'ach echad me'hem,
oh yisasem echad me'hem, ee efshar le'hiskayem ve'la'amod lefanecha.
Baruch ata Ado-nai, Rofeh chol basar u'maflee la'asos
Transliteration:
Blessed
are You, Hashem
our G-d, King of the universe, Who fashioned
man with wisdom and created within him many openings and many cavities.
It is obvious and known before Your Throne of Glory that if but one of
them were to be ruptured or but one of them were to be blocked it would
be impossible to survive and to stand before You.
Blessed are You, Hashem, who heals all flesh and acts wonderously.
Ba-ruch’ A-tah’, Adonai
E-lo-hei’-nu, Me’-lech ha-o-lam’,
blessed (are) You Adonai God our
King (of) the universe
A-sher’ kid-sha’-nu be-mits-vo-tav’
ve-tsi-va’-nu
Who sanctified us with
commandments His and commanded us
la-a-sok’ be-div-rei’ to-rah’.
Ve-ha-a-rev’ na
to busy ourselves in words of
Torah. and cause to be sweet please,we pray You
E’-lu de-va-rim’ she-a-dam’
o-chel’ pe-ro-tei’-hem
These (are) things that a person
eats fruits their
ba-o-lam’ ha-zeh’ ve-ha-ke’-ren
ka-ye’-met lo
in the world (the) this and the
fund, capital existing for it,m.
la-o-lam’ ha-ba’. Va-e’-lu hen: ki-bud av for the world the coming (world
to come) and these (are) they: honor father
f
va-em’ , u-ge-mi-lut’ cha-sa-dim’,
ve-hash-ka-mat’
and mother, and payments of
kindness and the early rising of
beit ha-mid-rash’ sha-cha-rit’ ve-ar-vit’,
house of the study (the house of
study) morning and evening
ve-hach-na-sat’ or-chim’, u-vi-kur’
cho-lim’,
and the causing to enter of guests
and visiting sick ones
ve-hach-na-sat’ ka-lah’, u-le-va-yat’
ha-met’ ,
and causing to enter of bride and
accompanying of the dead,
ve-i-yun’ te-fi-lah’ , va-ha-va-at’
sha-lom’
and carefully look at prayer and
causing the coming of peace
bein a-dam’ la-cha-ve-ro’
-----------ve-tal-mud’ to-rah’
between a person to friend
his-------------- and study of Torah (is)
ke-ne’-ged ku-lam’.
as in front of, before all of them
Blessed is the Eternal, our G-d, Ruler
of the Universe, who hallows us with his Mitzvo, and commands us to
engage in the study of Torah.
Eternal our G-d, make th words of Your Torah sweet to us, and to the
House of Israel, Your People, that we and our children may be lovers of
Your name and students of Your Torah.
These are the obligations without measure, whose rewards, too, is
without measure:
To honor father and mother;
to perform acts of love and kindness;
to attend the house of study daily;
to welcome the stranger;
to visit the sick;
to rejoice with bride and groom;
to console the bereaved;
to pray with sincerity;
to make peace when there is strife.
And, the study of Torah is equal to them
alll, because it leads to them all.
E-lo-hai’
ne-sha-mah’ she-na-ta’-ta bi te-ho-rah’
hi.
G-d
my
soul which You gave in me pure (is) it,
A-tah’ ve-ra-tah’ A-tah’
ye-tzar-tah’, A-tah’ ne-fach-tah’ bi,
You
created it, You formed it, You breathed it. into me
ve-a-tah’ me-sham-rah’ be-kir-bi’
ve-a-tah’ a-tid’ li-te-lah’
and
You
guard it,. in midst my and You (in) future to cast, throw it,
mi-me’-ni u-le-ha-cha-zi-rah’ bi
le-a-tid’ la-vo’.
from
me
and to cause to return it,. in/to me at future to com
Kol ze-man’ she-ha-ne-sha-mah’
be-kir-bi’, mo-deh’/mo-dah’
a-ni’
all
time
that the soul (is) in interior my thank I
le-fa-nei’-cha , Adonai, E-lo-hai’
ve-lo-hei’ a-vo-tai’, Ri-bon’ to presence/face Your Adonai G-d
my and G-d of fathers my Lord of
kol ha-ma-a-sim’ ,
A-don’ kol
ha-ne-sha-mot’. Ba-ruch’ A-tah’
all
the
works Lord of all the souls Blessed (are) You
(the Lord of all souls)
Adonai, ha-ma-cha-zir’ ne-sha-mot’
lif-ga-rim’ me-tim’.
Adonai
the
(One Who) restores souls to corpses dead
Adon
Olam is a poetic hymn to G-d whose author is thought to be Solomon ibn
Gabirol (1021-1058), the poet philosopher who lived in Spain. It
consists of ten lines: the first 6 express the Jewish concept of G-d,
and the last four tell how the man of faith relates to G-d, the trust
he feels in Him. The last words of the hymn, "Hashem is with me, I
shall not fear," are taken from Tehillim 118:6, one of the passages of
Hallel.
Adon
Olam is recited in the beginning of the daily Shacharit (Morning)
service and forms also part of the prayer recited each night before
retiring.
The
daily prayer service is inaugurated with the name Adon to recall the
merit of Avraham, the first one to address G-d with this title
(Bereishit 15:2; Etz Yosef), and the one who instituted the morning
prayers (Berachot 26b) (Vilna Gaon)
This
prayer emphasizes that G-d is timeless, infinite and omnipotent.
Mankind can offer Him only one thing: to proclaim Him as King, by doing
His will and praising Him. Despite G-d's greatness, however, He
involves Himself with man's personal needs in time of pain and
distress. The prayer concludes on the inspiring note that, lofty though
He is, Hashem is with me, I shall not fear... Baruch Hashem!
The
liturgical poem Yigdal, used as an opening hymn in the daily
morning service, was composed by Rabbi Daniel ben Yehudah of 14th
century Rome. It consists of 13 lines which summarize the 13 principles
of faith as formulated by Moses Maimonides in his Mishnah commentary
(on Sanhedrin 10:1). One rhyme runs through all the 13 lines, each of
which consists of 16 syllables. In the Siddur of the Spanish-Portuguese
Jews a 14th line is added, which reads: "These 13 principles are the
foundation of the divine faith and the Torah."
The Jewish philosophy of Moses Maimonides (1135 - 1204), summed up in
Yigdal as it is in Ani Maamin, consists of the following fundamental
principles: 1) There is a Creator 2) His Oneness is absolute 3) He is
without material form 4) He is eternal 5) He alone may be worshiped 6)
The prophets are true 7) Moshe was the greatest of all prophets 8) The
entire Torah was divinely given to Moshe 9) The Torah is immutable 10)
G-d knows all the acts and thoughts of man 11) He rewards and punishes
12) Mashiach will come 13) There will be resurrection.
The number 13 is reminiscent of the numerical value of the word echad
(One). Thus there are 13 attributes of G-d; the Torah is interpreted by
means of 13 principles of talmudic logic; the Bar Mitzvah age is 13;
the poem Echad mi yode (Who knows one? - sung at Pesach) has 13
stanzas, ending with the 13 divine attributes. Though
the Scriptures hardly contains a command bidding us to believe,
its whole structure is built upon the belief in the relation of G-d to
man. The Jew belongs to his nationality even after having committed the
greatest sin, just as the Englishman does not cease to be an Englishman
by having committed a heinous crime. Every article of Maimonides which
seems to offer difficulties to us contains an assertion of some relaxed
belief, or a protest against other creeds.
Yigdal
Elokim chai vehishtabach nimtza ve'ein et el metziuto
Exalted be the Living G-d
and praised
He exists - unbound by time in His existence
Echad
ve-ein yachid keyichudo
nelam vegam ein sof leachduto
He
is One - and there is
no unity like His Oneness
Inscrutable and infinite is His Oneness
Ein lo
demut haguf ve-eino guf
lo na-a-roch elav kedushato
He
has no semblance of a
body nor is He corporeal
Nor has His holiness any comparison
Kadmon
lechol davar asher nivra
Rishon ve-ein reishit lereishito
He
preceded every being
that was created
The First, and nothing precedes His recedence
Hino
adon olam, lechol notzar
Yoreh gedulato umalchuto
Behold!
He is Master of
the universe to every creature
He demonstrates His greatness and His sovereignty
Shefa
nevuato netano
el aneshel segulato vetifarto
He
granted His flow of
prophecy
To His treasured splendrous people
Lo kam
beYisrael keMoshe od
Navi umabit et lemunato
In
Yisrael none like
Moshe arose again
A prophet who perceived His vision of truth
Torat
emet natan leamo El
Al yad nevio ne-eman beito
G-d
gave His people a
Torah of truth
By means of His prophet, the most trusted of His household
Lo
yachalif haEl, velo yamir
Dato, leolamim lezulato
G-d
will never amend nor
exchange His law
For any other one, for all eternity
Tzofeh
veyodeya setareinu
Mabit lesof davar bekadmato
He
scrutinizes and knows
our hiddenmost secrets
He perceives a matter's outcome at its inception
Gomeil
le-ish chesed kemifalo
Notein lerasha ra kerishato
He
recompenses man with
kindness according to his deed
He places evil on their wicked according to this wickedness
Yishlach
lekeitz yamin pedut olam
Kol chai veyeish yakir yeshuato
By
the End of Days he
will send Mashiach
To redeem those longing for His final salvation
Chayei
olam nata betocheinu
Baruch adei ad shem tehilato
G-d will revive the dead
in His abundant kindness
Blessed
forever is
His praised Name.e
Ba-ruch’
A-tah’ Adonai E-lo-hei’-nu Me’-lech
ha-o-lam’
blessed (are) You Adonai G-d our King of
the universe A-sher
na-tan’
la-sech-vi’ vi-nah’ le-hav-chin’ bein yom
Who gave to the rooster understanding to
differentiate between day u-vein’
lai’-lah.
and between night.
Ba-ruch’
A-tah’ Adonai E-lo-hei’-nu Me’-lech
ha-o-lam’
blessed (are) You Adonai G-d our King of
the universe she-a-sa’-ni
be-tzal-mo’.
that He made me in His image
Ba-ruch’
A-tah’ Adonai E-lo-hei’-nu Me’-lech
ha-o-lam’
blessed (are) You Adonai G-d our King of
the universe she-a-sa’-ni
yis-ra-el’
that He made me a Jew.
Ba-ruch’
A-tah’ Adonai E-lo-hei’-nu Me’-lech
ha-o-lam’
blessed (are) You Adonai G-d our King of
the universe she-a-sa’-ni
ben/bat
cho-rin’
that He made me son/daughter of freedom
Ba-ruch’
A-tah’ Adonai E-lo-hei’-nu Me’-lech
ha-o-lam’
blessed (are) You Adonai G-d our King of
the universe po-ke’-ach
iv-rim’.
He opens eyes of (ones who are) blind
Ba-ruch’
A-tah’ Adonai E-lo-hei’-nu Me’-lech
ha-o-lam’
blessed (are) You Adonai G-d our King of
the universe mal-bish’
a-ru-mim’.
He clothes (ones who are) naked
Ba-ruch’
A-tah’ Adonai E-lo-hei’-nu Me’-lech
ha-o-lam’
blessed (are) You Adonai G-d our King of
the universe ma-tir’
a-su-rim’.
(One Who) sets free prisoners/ones who
are bound
Ba-ruch’
A-tah’ Adonai E-lo-hei’-nu Me’-lech
ha-o-lam’
blessed (are) You Adonai G-d our King of
the universe zo-kef’
ke-fu-fim’.
(One Who) straightens bent ones
Ba-ruch’
A-tah’ Adonai E-lo-hei’-nu Me’-lech
ha-o-lam’
blessed (are) You Adonai G-d our King of
the universe ro-ka’
ha-a’-retz al ha-ma’-yim .
(One Who) spreads out the earth upon the
waters
Ba-ruch’
A-tah’ Adonai E-lo-hei’-nu Me’-lech
ha-o-lam’
blessed (are) You Adonai G-d our King of
the universe she-a’-sah
li kol
tzar-ki’.
Who makes for me every need my
Ba-ruch’
A-tah’ Adonai E-lo-hei’-nu Me’-lech
ha-o-lam’
blessed (are) You Adonai G-d our King of
the universe ha-me-chin’
mitz-a-dei’ ga’-ver.
the (One Who) prepares steps of strong
man
(noun
ge’-ver changed vowels because it is the last word in the
sentence)
Ba-ruch’
A-tah’ Adonai E-lo-hei’-nu Me’-lech
ha-o-lam’
blessed (are) You Adonai G-d our King of
the universe o-zer’
yis-ra-el’ bi-ge-vu-rah’.
(One Who) girds, encircles Israel with
strength
Ba-ruch’
A-tah’ Adonai E-lo-hei’-nu Me’-lech
ha-o-lam’
blessed (are) You Adonai G-d our King of
the universe o-ter’
yis-ra-el’ be-tif-a-rah’.
He crowns Israel with splendor
Ba-ruch’
A-tah’ Adonai E-lo-hei’-nu Me’-lech
ha-o-lam’
blessed (are) You Adonai G-d our King of
the universe ha-no-ten’
la-ya-ef’ ko’-ach.
the (One Who) gives to the weary one
strength, power, vigor
The L‘olam portion of
the Shacharit service prepares the heart for the recitation of the
Shema, the most
significant declaration of the unity of G-d in the Jewish liturgy. This
prayer is made up of excerpts from Bible and Talmud and was compiled in
about 456 C.E. when a Persian ruler forbade Babylonian Jews to read the
Shema publicly.
l'olam
yehei adam yerei shamayim b'seter uvagaluy, umodeh al
ha'emet, v'doveir emet bilvavo, v'yashkeim veyomar: Ribbon kol
ha'olamim, lo al tsidkoteinu anachnu mappilim tachanuneinu l'faneikha
ki al rachameykha harabbim. Mah anachnu? meh chaiyeinu? mah chasdeinu?
mah tsidkoteinu? mah yeshu'ateinu? mah kocheinu? mah g'verateinu? Mah
nomar l'faneikha Adonai Eloheinu v'lohei avoteinu?
Translation:
At
all times should a man fear G-d, publicly and privately, and attest to
the truth, speaking the truth within his heart, and rise up early and
say: “Master of all the worlds, not of our own righteousness
do we cast
our supplications before You, but because of Your great mercy. Who are
we? What is our life? What is our kindness? What is our righteousness?
What is our salvation? What is our strength? What is our might? What
can we say before You, LORD our G-d and G-d of our fathers?”
96:13 Before the Lord, for He is come;
for He is come to judge the earth; He will judge the world with
righteousness, and the peoples in His faithfulness.
And you shall teach them
diligently to your children, and you shall speak of them when you sit at home,
and when you walk along the way, and when you lie down and when you
rise up.
U-k'shartam
l'ot al yadecha, v-hayu l-totafot bayn aynecha. And
you shall bind them as a sign on your hand, and they shall be for
frontlets between your eyes.
U-chtavtam
al m'zuzot baytecha u-vi-sharecha. And you shall write them
on the doorposts of your house and on your gates.
God said
to Moses:
Let
Israel throughout their generations make tzitzit,
fringes,
with a thread of blue,
On the
corners of their garments,
To look
at and remember all the mitzvot
of God and do them Lest you follow only what
your eyes see
And your
hearts desire.
Forgetting
that everything you see and whatever you
desire
Are signs
of My presence in the world.
But
looking at the knotted fringes,
You will
remember as a knot around the finger,
To do all
My mitzvot, My sacred
obligations.
Thus you
will share the holiness of God
Who saw
you as slaves in Mitzrayim And
desired you to become a people of God.
I am the
Eternal, your God.
In
the ancient Near East, free people wore fringes, or tzitzit, on the hem of their
everyday clothes. Since only free people wore tzitzit, they were a form of
identification. Business transactions were sealed by kissing the tzitzit. The mitzvah of tzitzit
is based on that ancient sign of freedom. The fringes remind us that we
voluntarily follow the way of God, who freed us from Egyptian slavery.
It is, literally, a string tied around the finger. Today, many Jews who
wear a tallit hold the tzitzit in their left hand as
they recite the Shema, the affirmation of God's
sovereignty in our lives. They kiss the fringes at each
mention of the word tzitzit to show that we take
these words seriously, like a legal contract.
Who is like You, Eternal One, among the gods that are worshipped?
Who is like You, majestic in holiness,
awesome in splendor, doing wonders?
A new song the redeemed sang to Your name. At the shore of
the
Sea, saved from destruction, they proclaimed Your sovereign power: "the
Eternal will reign for ever and ever!"
O Rock of Israel, come to Israel's help. Fulfill Your promise of
redemption for Judah and Israel. Our redeemer is Adonai, the Holy One
of Israel. Blessed is G-d, the Redeemer of Israel.
Literally "eighteen". A prayer that
is the center of any Jewish religious service. Also known as the Amidah
or the Tefilah.
The
Amidah is the
focus of every Jewish prayer service: Shacharit (the morning service),
Minchah
(the afternoon service), Ma’ariv (the evening service), Musaf
(the additional
service on Shabbat and holidays), and Ne’ilah (the concluding
service on Yom
Kippur).
The
first three blessings
of praise of the Amidah in every
worship service are always the same, with only minor variations for
weekdays,
Shabbat, and holidays. The first
blessing is called Avot,
Hebrew for "ancestors," and serves as
an introduction to G-d of our biblical heritage connecting us to the
Divine.
Immediately before reciting the Amidah, the tradition developed of
taking three
steps backward and then forward again to symbolize entering into G-d
presence.
Mentioning the patriarchs Abraham, Isaac, and Jacob--and in liberal
congregations,
the matriarchs, Sarah, Rebecca, Leah, and Rachel--this blessing praises
G-d for
remembering their good actions, and by implication, asking G-d to hear
our
prayer favorably because of their merit.
The
blessing
begins and ends with a
formal bow at the knees and hips, symbolically demonstrating our
subservience
to G-d.
Adonai,
lips my You will open and my mouth will tell Your glory.
Avot - Fathers/Patriarchs/Ancestors
Ba-ruch’
A-tah’, Adonai E-lo-hei’-nu ve-lo-hei’
blessed (are) You, Adonai
G-d our and G-d of
a-vo-tei’-nu
, E-lo-hei’ av-ra-ham’,
fathers our , G-d of
Abraham ,
E-lo-hei’
yits-chak’,
ve-lo-hei’ ya-a-kov’,
G-d of Isaac , and G-d of
Jacob:
ha-el’
ha-ga-dol’, ha-gi-bor’
ve -ha-no-ra’ ,
the G-d the great , the
powerful, and the
awesome, mighty terrible
El
el-yon’, go-mel’ cha-sa-dim’ to-vim’,
G-d most high. He rewards
merciful,
compassionate deeds good
ve -ko-neh’
ha-kol’ , ve -zo-cher’
chas-dei’
a-vot’,
and he creates the all and
remembers kindnesses
of fathers
u-me-vi’
go-el’ li -ve-nei’
ve-nei- hem’,
and brings a redeemer to
children of their children
le -ma’-an
she-mo’,
be -a-ha -vah’.
for the sake of name His
in/with lovd
On
Shabbat before Yom Kippur: Zoch-re’-nu
le-chai-yim’,
me’-lech
cha-fetz’ be-chai-yim’, Remember
us for life King (One Who) delights in life ve-chot-ve’-nu
be-se’-fer ha-chai-yim’ and
write us in book (of) the life (the book of life) le-ma-an-cha’
E-lo-him’ chai-yim’ for
the sake of You G-d (of) life
Me’-lech
O-zer’ u-mo-shi’-a u-ma-gen’. King
Helper and Savior and Shield
Ba-ruch’
A-tah’, Adonai , Ma-gen’ av-ra-ham’. blessed
(are) You , Adonai, Shield ( of) Abraham
Gevurot (ge-vu-rot’)
- Powers
A-tah’
gi-bor’ le -o-lam’,
Adonai, me-cha-yeh’
me-tim’
You (are) mighty to
eternity, Adonai,
enlivening dead
A’-tah,
rav le-ho-shi’-a
.
(are) You, great to save .
From Shemini Atzeret to
Pesach add:
Mashiv
ha-ru’-ach u-mo-rid’
ha-ge’-shem.
You cause to blow the wind
and cause to descend
the rain
Me-chal-kel’
chai-yim’ be -che’-sed
,
you feed life (the living)
with lovingkindness,
me-chai-yeh’
me-tim’ be -ra-cha-mim’
ra-bim’,
You enliven (the) dead
with compassion great
So-mech’
nof-lim’, ve-ro-feh’
cho-lim’, u-ma-tir’
You support (the) falling
, and heal (the) sick
, and free
a-su-rim’,
u-me-ka-yem’
e-mu-na-to’
li-she-nei’ a-far’.
prisoners, and He keeps
faith His to sleepers
(in) dust
Mi
cha-mo’-cha , Ba’-al ge-vu-rot’,
u-mi’ do’-meh
who (is) like You, Master
of powers , and who
resembles
lach,
Me’-lech me-mit’ u-me-cha-yeh’
to You, King of death and
of life
u-matz-mi’-ach
ye-shu-ah’
.
and (One Who) causes to
grow, to spring up
salvation
Ve -ne-e-man’
A-tah’ le-ha-cha-yot’
me-tim’.
and reliable, (are) You to
give life to,
enliven dead faithful
Ba-ruch’
A-tah’ , Adonai , me-chai-yeh’
ha-me-tim’.
blessed (are) You , Adonai
, giving life to,
the dead enlivening
The
Introductory Blessings: Praise of the Holy One
The
First Blessings: Fathers
Blessed art Thou, O LORD, our G-d, and G-d of our fathers,
G-d of Abraham, G-d of Isaac, and G-d of Jacob,
The great, mighty, and awesome G-d,
Supreme G-d, who extends loving kindness and is Master of all,
Who remembers the gracious deeds of our forefathers,
And who will bring a Redeemer with love to their children’s
children for His name’s sake.
King, Helper, Savior and Protector. Blessed art Thou, O LORD,
Protector of Abraham.
The
Second Blessing: Powers
Thy might is eternal, O LORD,
Who revives the dead,
Powerful in saving,
Who makes the wind to blow and the rain to fall,
Who sustains the living with loving kindness,
Who revives the dead with great mercy,
Who supports the falling, heals the sick, frees the captive
And keeps faith with the dead;
Who is like Thee, Almighty, and who resembles Thee,
O King who can bring death and give life,
And can make salvation blossom forth.
And faithful art Thou to revive the dead.
Blessed art Thou, O LORD, who
makes the dead live.
The
Third Blessing: Holiness of G-d
Thou art holy, and Thy name is holy,
And those who are holy shall praise Thee every day.
Blessed art Thou, O Lord, the holy G-d.
The
Middle Blessings: Petitioning the Holy One
The Spiritual Needs of the Individual
The
Fourth Blessing: Knowledge
Thou grantest knowledge
to man,
And teachest understanding to humans;
From Thine own Self, favor us with knowledge, understanding and sense.
Blessed art Thou, O LORD, giver of knowledge.
The
Fifth Blessing: Repentance
Return us, our Father, to Thy Torah,
And draw us closer, our King, to Thy worship,
And bring us back before Thee in complete repentance.
Blessed art Thou, O LORD, who desires repentance.
The
Sixth
Blessing: Forgiveness
Forgive us, our Father, for we have sinned,
Pardon us, our King, for we have transgressed,
For Thou art a pardoner and forgiver. Blessed art Thou, O LORD, Gracious One who forgives
abundantly.
The
Physical, Emotional and Material Needs of the Individual
The
Seventh Blessing: Redemption
Look upon us in our
suffering,
And fight for our struggles,
Redeem us speedily, for Thy Name’s sake,
For Thou art a mighty Redeemer.
Blessed art Thou, O LORD, Redeemer of Israel.
The
Eighth Blessing: Healing
Heal us, O LORD, and we shall be healed,
Save us and we shall be saved,
For Thou art our glory.
Send complete healing for our every illness.
For Thou, Divine King, art the faithful, merciful Physician.
Blessed art Thou, O LORD, who heals the sick of His people Israel.
The
Ninth Blessing: Economic Prosperity
Bless this year for us, O LORD, our G-d, and all its varied produce
that it be for good; Provide dew and rain
as a blessing on the face of the earth,
Satisfy us with Thy goodness, and bless this year like the good years. Blessed art Thou, O LORD, who blesses the years.
The
Needs of all of Israel
The
Tenth
Blessing: Ingathering of the Dispersed
Sound the great shofar to proclaim our freedom,
Lift up a banner for the ingathering of our exiles,
And bring us together from the four corners of the earth. Blessed art Thou, O LORD, who gathers together
the dispersed of His people Israel.
The
Eleventh Blessing: Restoration of Justice
Restore our judges as at first,
And our counselors as in the beginning,
Removing from us sorrow and sighing; Rule over us, Thou alone, O LORD,
With kindness and mercy,
And vindicate us in the judgment. Blessed art Thou, O LORD, King who loves
righteousness and judgment.
The
Twelfth
Blessing: Destruction of Israel's Enemies
For slanderers let there be no hope,
And let all wickedness instantly perish.
May all Thy enemies be quickly cut off;
And as for the malicious,
Swiftly uproot, break, cast down, and subdue
Quickly in our day. Blessed art Thou, O LORD, who breaks the power of
His enemies and subdues the malicious.
The
Thirteenth Blessing: Prayer for the Righteous
On the righteous and the saintly,
On the elders of Thy people, the house of Israel, and on their
surviving scholars,
On the true proselyte and on ourselves, Let Thy compassion flow, O LORD, our G-d. Grant a good reward
to all who sincerely trust in Thy Name;
Place our lot with them forever and let us not be shamed,
For in Thee do we trust. Blessed art Thou, O LORD, the support and the
security of the righteous.
The
Fourteenth Blessing: Restoration of Jerusalem
To Jerusalem Thy city, return with compassion,
And dwell within it as Thou promised;
Rebuild it soon in our days-an everlasting structure;
And speedily establish in its midst the throne of David. Blessed art Thou, O LORD, builder of Jerusalem.
The
Fifteenth Blessing: Coming of the Messiah
The offspring of Thy servant David,
Quickly cause to flourish,
And lift up his power by Thy deliverance;
For Thy deliverance do we constantly hope. Blessed art Thou, O LORD, who makes the glory of
deliverance to flourish.
The
Sixteenth Blessing: Hear Our Prayer
Hear our voice, O LORD, our
G-d,
Show compassion and mercy to us,
Accept our prayers with mercy and favor,
For Thou art G-d who hears prayers and supplications.
And from Thy presence, O our King, turn us not away empty;
For Thou hearest the prayer of Thy people Israel with compassion.
Blessed art Thou, O LORD, who hears prayer.
The
Concluding Blessings: Thanking the Holy One
The
Seventeenth Blessing: Worship
Favorably receive, O LORD, our
G-d, Thy people Israel and their prayer,
Restore the worship to Thy Temple in Zion,
Receive with love and favor the offerings of Israel and their prayer,
And may the worship of Thy people Israel always be favorably received
by Thee.
May our eyes behold Thy return to Zion in mercy.
Blessed art Thou, O LORD, who restores His Divine Presence to Zion.
The
Eighteenth Blessing: Thanksgiving
We give thanks unto Thee, O LORD, our
G-d, and G-d of our fathers for all eternity.
Thou art the Strength of our lives, the Shield of our deliverance.
In every generation, we shall thank Thee and declare Thy praise
For our lives that are entrusted in Thy hand,
And for our souls that are in Thy care,
And for Thy miracles that are daily with us,
And for Thy wondrous deeds and goodness that occur at all times,
evening, morning, and noon.
Thou art the Benevolent One, for Thy mercies are never ended,
The Compassionate One, for Thy deeds of kindness do not stop,
Always have we placed our hope in Thee.
For all this, O our King, may Thy name be always blessed and exalted
forever and ever.
All the living will forever thank Thee and praise Thy Name in truth, O
G-d, our eternal salvation and help.
Blessed art Thou, O LORD, whose name is Goodness; it is pleasing to
give thanks to Thee.
The
Nineteenth Blessing: The Blessing of Peace
Establish peace, well-being, blessing, grace, loving kindness, and
mercy upon us and upon all Israel, Thy people.
Bless us, our Father, all of us as one, by the light of Thy presence,
For by the light of Thy presence have you given us, O LORD,
our G-d,
A Torah of life, love of kindness, justice, blessing, compassion, life,
and peace.
And it is good in Thy sight to bless Thy people Israel at all times and
in every hour with Thy peace.
Blessed art Thou, O LORD, who blesses His people Israel with peace.
Prayers in the weekday Amidah
The prayers of the weekday Amidah are:
Known as Avot ("Ancestors") this
prayer
offers praise of G-d as the G-d of the Biblical patriarchs, "G-d of
Abraham, G-d of Isaac and G-d of Jacob."
Known as Gevuot ("powers"), this
offers
praise of G-d for
His power and might. This prayer includes a mention of G-d's healing of
the sick and resurrection of the dead. It is called also Tehiyyat
ha-Metim
= "the resurrection of the dead." Rain is considered as great a
manifestation of power as the resurrection of the dead; hence in winter
a line asking for rain is inserted in this benediction.
Known as Kedushshat ha-Shem ("the
sanctification of the Name") this offers praise of G-d's holiness.
Known as Binah
("understanding") this is a petition to G-d to grant wisdom and
understanding.
Known as Teshuvah
("return", "repentance") this prayer asks G-d to help Jews to return to
a life based on the Torah, and praises G-d as a G-d of repentance.
Known as Selichah,
this asks for forgiveness for all sins, and praises G-d as being a G-d
of forgiveness.
Known as Geulah
(redemption) this praises G-d as a redeemer of the people Israel.
Known as Refuah
(healing) this is a prayer to heal the sick.
Known as Birkat HaShanim,
this prayer asks G-d to bless the produce of the earth.
Known as Galuyot,
this prayer asks G-d to allow the ingathering of the Jewish exiles back
to the land of Israel.
Known as Birkat HaDin
("Justice") this asks G-d to restore righteous judges as in the days of
old.
Known as Birkat HaMinim
("the sectarians, heretics") this
asks G-d to destroy those in heretical sects who slander Jews, and who
act as informers against Jews.
Known as Tzadikim
("righteous") this asks G-d to have mercy on all who trust in Him, and
asks for support for the righteous.
Known as Bo'ne
Yerushalayim("Builder
of Jerusalem") asks G-d to rebuild Jerusalem and to restore the Kingdom
of David.
Known as Birkat David
("Blessing of David") Asks G-d to bring the descendant of King David,
who will be the messiah.
Known as tefillah
("prayer") this asks G-d to accept our prayers, to have mercy and be
compassionate.
Known as Avodah
("service") this asks G-d to restore the Temple services and
sacrificial services.
Known as Hodaah
("thanksgiving") this is a prayer of thanksgiving, thanking G-d for our
lives, for our souls, and for G-d's miracles that are with us every day.
Known as Birkat Kohanim
("the priestly blessing"); the last prayer is the one for peace,
goodness, blessings, kindness and compassion.
We acknowledge to You, O Lord, that
You
are our G-d, as You were the
G-d of our ancestors, forever and ever. Rock of our life, Shield of our
help, You are immutable from age to age. We thank You and utter Your
praise, for our lives that are delivered into Your hands, and for our
souls that are entrusted to You; and for Your miracles that are with us
every day and for your marvelously kind deeds that are of every time;
evening and morning and noon-tide. Thou art good, for Thy mercies are
endless: Thou art merciful, for Thy kindnesses never are complete: from
everlasting we have hoped in You. And for all these things may Thy name
be blessed and exalted always and forevermore. And all the living will
give thanks unto Thee and praise Thy great name in truth, G-d, our
salvation and help. Selah. Blessed be Thou, O Lord, Thy name is good,
and to Thee it is meet to give thanks.
After this at public prayer in the
morning
the priestly blessing is added.
The
Condensed Shemoneh Estreis
Havineinu
HashiveinuHashem elecha v'nashuva
Bring us back, Hashem,
and we
will return to You;
chadesh yamenu k'kedem
Renew our days as of old.
O
LORD, our G-d, grant us
understanding to know Thy ways,
Purify our hearts to revere Thee,
And forgive us,
So that we are redeemed. Remove us from pain,
And satisfy us with the goodness of Thine earth.
Gather our scattered people from the four corners of the world,
Judge those who transgress Thy will,
And lift up Thy hand against the wicked,
Then shall the righteous rejoice
With the rebuilding of Thy city and the re-establishment of Thy
sanctuary,
With the flourishing of the might of David, Thy servant, and the
establishing of the glory of the son of Jesse, Thy Messiah.
Even before we call, Thou wilt answer.
The prayer Aleinu,
proclaiming G-d as Melech (King) over a united humanity, has been
recited as the closing prayer of the three daily services every since
the 13th century. According to tradition, Yehoshua (Joshua) composed it
at the time he crossed the Yarden (Jordan) and entered the Land of
Promise. It is generally held, however, that it was first introduced
into the daily prayer service by Rav, founder of the Sura Academy
(early third century), as an introduction to Malchuyot,
the section recited as part of the Musaf service
for Rosh Hashanah.
Bach (Orach
Chayim 133) explains that Aleinu was
added to the daily prayers to implant faith in the Oneness of G-d's
Kingship, and the conviction that He will one day remove
detestable idolatry from the earth...,
thus preventing Jews from being tempted to follow the beliefs and
lifestyles of the nations among whom they dwell (see Iyun Tefillah and
Emek Brachah)
As we
can
surmise from its
authorship and its placement at the conclusion of every service, its
significance is profound. Its first paragraph (aleinu) proclaims the
difference between Yisrael's concept of G-d and that of the other
nations. The second paragraph (al kein) expresses our confidence that
all humanity will eventually recognize His sovereignty and declare its
obedience to His commandments. It should be clear, however, that this
does not imply a belief or even a hope that they will convert to
Judaism. Rather, they will accept Him as the only G-d
and obey the universal Noachide laws that are incumbent upon all
nations (R' Hirsch). (Artscroll Siddur, Nusach
Ashkenaz, p. 158-159)
Since the
14th
century, incessant attacks were concentrated upon Aleinu
on account of the words "For they bow to vanity and emptiness
and pray to a g-d which helps not." So, this passage was
deleted from the Ashkenazic Siddurim (Prayer books). While
most congregations have not returned this passage to the Aleinu
prayer, some prominent authorities, among them Rabbi Yehoshua Leib
Diskin, insist that Aleinu be recited in its
original form (World of Prayer; Siach Yitzchak)
(Artscroll Siddur, Nusach Ashkenaz, p. 159)
It is our
duty
to praise the Master of all, to ascribe greatness to the
Molder of primeval creation, for He has not made us like the nations of
the lands and has not emplaced us like the families of the earth; for
He has not assigned our portion like theirs nor our lot like all their
multitudes.
(Sheheim mishta-chavim lehevel
varik u-mitpal'lim el eil lo yoshia')
(For they
bow
to vanity and emptiness and pray to a g-d which helps not.--Yeshayahu 45:20)
He
stretches
out heaven and establishes earth's foundation, the seat of
His homage is in the heavens above and His powerful Presence is in the
loftiest heights.
Hu Elokeinu ein od. Emet malkeinu, efes
zulato,
kakatuv betorato: Veyadata ha-yom, vaha-sheivota el levavecha, ki
Hashem hu ha-Elokim ba-shamayim mima-al, ve-al ha-eretz mitachat, ein od
He is our
G-d
and there is none other. True is our King, thre is
nothing beside Him, as it is written in His Torah: 'You are to know
this day and take to your heart that Hashem is the only G-d--in heaven
above and on the earth below--there is none other. (Devarim 4:39)
Al kein nekave lecha Hashem Elokeinu lirot
meheira betiferet uzecha, leha-avir gilulim min ha-eretz, veha-elilim
karot yikareitun, letakein olam, bemalchut Shakai
Therefore
we
put our hope in You, Hashem our G-d, that we may soon see
Your mighty splendor, to remove detestable idolatry from the earth, and
false g-ds will be utterly cut off, to perfect the universe through the
Almighty's sovereignty.
V'chal
b'nei vasar yikr'u vishmecha, lehafnot eilecha kol rish-ey eretz
Then all
humanity will call upon Your Name, to turn all the earth's wicked
toward You.
All the
world's
inhabitants will recognize and know that to You every knee should bend,
every tongue should swear. (Yeshayahu 45:23)
Lefaneka Hashem Elokeinu yichr'u veyipolu,
velichvod shimcha yekar yiteynu, vikab'lu chulam et ol malchutecha,
vetimloch aleihem meheira le-olam va-ed
Before
You,
Hashem, our G-d, they will bend every knee and cast
themselves down and to the glory of Your Name they will render homage,
and they will all accept upon themselves the yoke of Your kingship that
You may reign over them soon and eternally.
Ki
hamalchut shelcha hi ulol'mei ad timloch bechavod, kakatuv betoratecha:
Hashem yimloch le-olam va-ed
For the kingdom is Yours and You will
reign
for all eternity in glory
as it is written in your Torah: Hashem shall reign for all eternity. (Shemot 15:18)
Vene-emar:
Vehayah Hashem lemelech al kal ha-eretz, ba-yom hahu yih'ye Hashem
echad, ushmo echad
And it is said: Hashem will be King
over all
the world--on that day Hashem will be One and His Name will be One. (Zecharya 14:9)
Jewish
Law requires that the Kaddish be recited during the first eleven months
following the death of a loved one by prescribed mourners, and on each
anniversary of the death (the "Yahrtzeit"), and by custom in the State
of Israel by all Jews on the Tenth of Tevet ("Yom HaKaddish HaKlali'),
there is no reference, no word even, about death in the prayer!
The
theme of Kaddish is, rather, the Greatness of G-d,
Who conducts the entire universe, and especially his most favored
creature, each individual human being, with careful supervision. In
this prayer, we also pray for peace - from apparently the only One Who
can guarantee it - peace between nations, peace between individuals,
and peace of mind.
Paradoxically,
this is, in fact, the only true comfort in the case of the loss of a
loved one. That is, to be able to view the passing of the beloved
individual from the perspective that that person's soul was gathered
in, so to speak, by the One Who had provided it in the first place.
As
Beruriah, the great wife of Rabbi Meir, consoled her husband, upon the
death of their two sons, with words to this effect, "A soul is
comparable to an object which was given to us - to each individual, to
his or her parents and loved ones, to guard and watch over for a
limited time. When the time comes for the object to be returned to its
rightful owner, should we not be willing to return it? With regard to
our sons, let us therefore consider the matter as 'The Lord gave, and
the Lord took back, may the Name of the Lord be Blessed!'
The Kaddish
Yeetgadal v'
yeetkadash sh'mey rabbah B'almah dee
v'rah kheer'utey
Glorified
and sanctified be G-d's great name throughout the world which
He has created according to His will. May He establish His kingdom in
your lifetime and during your days, and within the life of the entire
House of Israel, speedily and soon; and say, Amen.
May His great name be blessed forever and to all eternity.
Blessed and praised, glorified and exalted, extolled and honored,
adored and lauded be the name of the Holy One, blessed be He, beyond
all the blessings and hymns, praises and consolations that are ever
spoken in the world; and say, Amen.
May there be abundant peace from heaven, and life, for us
and for all Israel; and say, Amen.
He who creates peace in His celestial heights, may He create peace for
us and for all Israel; and say, Amen.
