Robert Kahn Audrey Abrams Kassel Abelson Rabbi Associate Cantor Rabbi

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2 B rukhim Haba im! Welcome. We are glad you have joined us for services. The prayer book we use on Shabbat, festivals and throughout the week is called a siddur, which means order. Composed of biblical, rabbinic, medieval and modern Hebrew poetry, the siddur is not always easy to use. This booklet, therefore, has been prepared as a supplement to our prayer book, Siddur Sim Shalom. Its outlines and explanations will are intended to provide you greater understanding and appreciation of the beauty of Jewish prayer. Principally, this is a booklet of transliterations. We hope that this tool enables you to more actively participate in our services. Our goal is to make prayer more meaningful and spiritual. Sha ar LaSiddur is only the first step. It is meant as a companion to the siddur. Therefore, some prayers already transliterated in Siddur Sim Shalom do not appear here. Ultimately, there is no substitute for learning Hebrew and acquiring davening (prayer) skills. For additional suggestions of resources and study opportunities, please contact us. We wish to acknowledge and thank the many congregants who proofed early versions of this booklet: Dr. Jim Bukstein, Barry Davis, Wendy Lulavy, Deb Mallin, Beth Silverstein, Bill and Sharon Torodor. Thank you to the Minneapolis Jewish Day School for the use of the prayer choreography icons from their siddur, With All Your Heart. Finally, we wish to thank Adath Jeshurun Congregation, Minnetonka, Minnesota and United Synagogue of Conservative Judaism for use of their Shabbat morning guides, which served as models for us. A special thank you to Lee Prohofsky of Lee Prohofsky Photography for his creative photography of the sculpture Jacob s Dream, featured on the cover of this book. Thank you to Roberta Weber of RWeber Design for the creative design and layout of this publication. In the Torah we read of Jacob s encounter with God at a place he calls Beit El. Jacob describes this place of meeting as a gate to heaven, sha ar hashamayim. May this Sha ar LaSiddur ( gateway to the siddur ) open us to the beauty of Jewish prayer. And by entering it, may our worship become more inspired, drawing us closer to each other, to our tradition and to God. B Shalom, Alexander Davis Rabbi Neil Newman Cantor Robert Kahn Audrey Abrams Kassel Abelson Rabbi Associate Cantor Rabbi

3 TABLE OF CONTENTS INTRODUCTION Table of Contents 1 Pronunciation and Transliteration Key 2 Welcome to Beth El Synagogue 3 Conservative Judaism 4 A Word about Jewish Prayer 5 Rituals, Rejoicing and Respect 10 SERVICES Shabbat Evening Kabbalat Shabbat (Welcoming Shabbat) 12 Ma ariv (Evening Service) 16 Shabbat Morning Birkhot Hashahar (Early Morning Blessings) 23 P sukei D Zimra (Verses of Song) 26 Shaharit (Morning Service) 29 Torah Service 37 Hallel (Psalms of Praise) 43 Musaf (Additional Amida) 47 Minha (Afternoon Service) 55 HAVA NASHIRA! LET S SING! 61 3

4 PRONUNCIATION AND TRANSLITERATION KEY The transliteration in this booklet has been standardized for ease of use. The pronunciation follows the Sephardi/Israeli usage. Hebrew words are generally accented on the final syllable. When the accent falls on the next-to-last syllable (the exception), the syllable will be marked in bold to assist you with accurate pronunciation. Note also that transliterations of prayer texts are presented without repetition according to specific melodies; song texts in the Hava Nashira section, however, do include repetitions following the most familiar melodies. Note: three dots [ ] indicates that davening continues individually. The following transliteration conventions were followed: a as in father o as in Ozone e as in Education u as in rhubarb ei as in Asymmetric as in It (sh va) i as in EAting kh for the gutteral letter as in BaruKH h for the guttural letter also as in Hutzpah Hebrew Equivalents l m n s almost silent/guttural p f tz k r sh s t silent b v g d h v z h t y k kh 2

5 WELCOME TO BETH EL SYNAGOGUE Beth El, which means House of God, is a Conservative congregation. Founded in 1924, today it numbers 1,300 member families. Our Spiegel Sanctuary, like all Jewish houses of worship, faces toward Jerusalem. It was built in 1970 to represent the Ohel Mo ed (Tent of Meeting) that accompanied the Children of Israel throughout their desert wanderings. Its rafters are designed to lead your attention up toward the heaven and its natural oak walls are meant to create a feeling of warmth and intimacy. The stained glass window depicts the Israelites escaping Egyptian slavery and heading for Mt. Sinai. This window also incorporates the vision of the prophet Isaiah, who said: A day will come when all shall beat their swords into plowshares, their spears into pruning knives; when nation shall not lift up sword against nation, neither shall they learn war anymore. Just below the stained-glass window is the ner tamid (eternal light), which symbolizes God s eternal presence. The ner tamid is in the shape of the world. It in turn rests above three Hebrew words, which correspond to the Talmudic saying that the world rests on Emet (Truth), Din (Justice) and Shalom (Peace). On the left side of the bima (pulpit) is a sculptured menorah whose stem spells out the Hebrew words Beit El (House of God). On the right side of the bima is a sculptured burning bush with the Hebrew quotation: The bush was not consumed, symbolizing over 3,500 years of Jewish living. Like the Spiegel Sanctuary, the Fiterman Chapel offers a warm, intimate space for communal worship. The chapel contains twelve windows symbolizing the twelve tribes of biblical Israel. Originally hung in the first Beth El building on Minneapolis old north side, these windows depict symbols of Jewish holidays. On the right side of the bima, above the hazan s (cantor s) stand, is a menorah. Written to the left of the bima are the opening words of each of the Ten Commandments. 3

6 CONSERVATIVE JUDAISM Beth El Synagogue - its rabbis, cantors, siddur, humash, etc. - are all products of and associated with Conservative Judaism. We are a member of the umbrella organization of North American Conservative synagogues called United Synagogue of Conservative Judaism. We are affiliated with the world-wide organization of Conservative Judaism called Masorti, with the network of Ramah summer camps and with the academic centers of the movement: the Jewish Theological Seminary of America (New York City), the University of Judaism (Los Angeles) and the Schechter Institute of Jewish Studies (Jerusalem). Despite the fact that God s essence is ultimately unknowable and that human language is limited, Judaism has developed a rich and highly structured liturgy. Rabbi Reuven Hammer, one of the movement s great teachers, writes that for the Conservative Jew, prayer is our way of expressing ourselves to God and of helping us lift ourselves above the mundane into a world of greater holiness. It is first and foremost praise and thanksgiving, making us aware of the wonder of the world in which we live and of the existence of a Divinity greater than ourselves. It is also petition, but not petition in which we expect God to interfere with the natural process of the world in order to bring about what we want. Petition expresses our deepest longings and feelings and helps us to change ourselves and dedicate ourselves to the causes for which we pray. How God reacts to this prayer is something beyond our ability to comprehend. Prayer, as Heschel has demonstrated, is poetry, not prose. It is neither science nor magic and must be separated from superstition. For Conservative Jews, prayer is just one aspect of Judaism. A full Jewish life is lived daily in family and community through observance of sacred laws and traditions. As Hammer explains: Judaism is based upon the great insights into God s ways and God s desires for human beings that are housed in the treasured books of our people: first and foremost the Bible, and then all the extensions of them sometimes called the Oral Torah. The ideals in these books have been translated into ways of life halakha - and into specific actions - mitzvoth - intended to help us reach a higher level of moral and spiritual life. God, halakha, history, ethics- all are essential components of any siddur. Their emphasis and combination is what makes Siddur Sim Shalom uniquely Conservative and accepted as the standard prayer book for English-speaking Conservative congregations. Further information on Conservative Judaism is available by speaking with the clergy, exploring Beth El s library or looking on-line. 4

7 A WORD ABOUT JEWISH PRAYER Three times a day, 365 days a year, Jews gather for prayer. The shaharit (morning) service provides a chance to begin the day with words of thanksgiving and praise. Minha (the afternoon service) asks us to stop midday and examine our lives: are we striving for truth, justice and peace? At night, ma ariv (the evening service) offers a quiet moment of reflection to review the day. For a list of Beth El s daily service times, see the Hakol or the Shofar. Two books are used during a typical Shabbat or holiday shaharit service, and both are found in the pews in front of you. One book is a siddur (prayer book) titled Siddur Sim Shalom; the other is the Conservative Movement s humash (The Five Books of Moses) called Etz Hayim (Tree of Life). Both texts, which are read from right to left, contain English translations of the Hebrew. These two books reflect the essence of what Jewish prayer can and should be. Jewish prayer is a dialogue in which we speak to God and God speaks to us. The siddur helps us direct our thoughts and prayers to God. The humash, on the other hand, helps us listen for God s voice which is embedded in the wisdom of our sacred writings and holy Sages. To truly enter the world of prayer, we must open ourselves up - open our hearts and voices to expressing to God what we feel inside; and we must open our eyes, ears and minds to hearing God speak to us. On most Shabbatot and festivals, our worship services are conducted by our rabbis (teachers) and by our hazanim (cantors). The rabbis offer interpretations and explanations of the t fillot (prayers) and Torah reading, deliver the d var Torah lesson (Torah lesson) and make announcements. Acting as representatives of the community in offering prayers, our hazanim invite the congregation to join in singing most of the service while chanting some parts alone. We take pride in having many congregants participate in leading services by chanting Torah or serving as sh lihei tzibbur (service leaders). 5

8 An Overview of Services A typical Friday evening service has two primary parts: 1. Kabbalat Shabbat is a collection of Psalms and poems that help us leave the weekday behind and enter the spirit of Shabbat. 2. Ma ariv, the evening service, contains the sh ma and its surrounding blessings, a private meditation known as the amidah ( standing prayer ) and a series of concluding prayers. A typical Shabbat morning service has four primary sections: 1. Birkhot HaShahar and P sukei D zimra ( morning blessings and verses of song ) are a collection of Psalms and prayers that help us enter the mood of prayer. 2. Shaharit, the morning service, follows the same thematic format as the ma ariv service (see number 2 above). Its two primary elements are: 1) the sh ma and its blessings and 2) the amidah. 3. During the Torah service, a section (parasha) of the Torah (the Five Books of Moses) is chanted. It is followed by the Haftara, a reading from the Prophets that is thematically related to the Torah reading. The Torah scrolls are removed from and returned to the aron hakodesh (the holy ark) with songs and prayers. 4. The Musaf service highlights the uniqueness of Shabbat and holidays by incorporating an additional amida into the morning service (musaf literally means additional ). Its recitation connects us to the worship of our ancestors 2,000 years ago. At the conclusion of a morning service, kiddush and motzi (prayers made over wine and bread) are recited. As we move to the Gruman Social Hall to enjoy some sweets and sometimes a light lunch, we wish each other a shabbat shalom (a peaceful Sabbath) or hag samei ah (happy holiday). Please join us. 6

9 The Building Blocks of Jewish Prayer There are two primary components of every ma ariv (evening) and shaharit (morning) service: the sh ma and the amida. At its most basic, the sh ma is a prayer directed to the community that speaks about God. Along with its surrounding blessings, it tells us who God is and how God acts in the world. The amida, on the other hand, is a prayer in which we speak to God and see ourselves as standing in God s presence. Each prayer has its own structure and choreography that reflect its unique meaning. The Sh ma and its Blessings can be outlined as follows: Bar khu- Call to prayer 1. Yotzer Or: Creation 2. Ahava: Revelation Sh ma: A. Sh ma & V ahavta: Adonai is One. B. V haya Im Shamo a: We serve God by observing mitzvot. C. Vayomer: Mitzvot lead us to holiness. 3. G ula: Redemption 4. Hashkiveinu: Peace (evenings only) The sh ma consists of three paragraphs (letters A, B, C, above), which are a communal expression of God s oneness and which outline our obligation to love and serve God. These three paragraphs are direct quotations from the Torah. The blessings surrounding the sh ma (numbers 1-4) emphasize: God as creator of the universe; God s love for the people Israel as demonstrated through the giving of Torah; God s redemption of Israel from Egyptian slavery and our hope for ultimate redemption in the messianic era. This entire prayer unit, known as sh ma uvirkhoteha (the sh ma and its blessings), is introduced with the bar khu, an invitiation to gather together for prayer. 7

10 The amida can be outlined as follows: Sh vahot (Praise) 1. Avot: recalling our ancestors 2. G vurot: describing God's powers 3. K dusha: proclaiming God's holiness K dushat Hayom (Sanctification of the Day) 4. God sanctifies Shabbat and/or Yom Tov Hoda ot (Thanksgiving) 5. Avoda: asking for our prayer to be accepted 6. Hoda a: prayer of thanksgiving 7. Shalom: prayer for peace The amida is a silent meditation that has three primary parts. The three b rakhot at the beginning (numbers 1-3) and at the end (numbers 5-7) of the amida are identical each time the prayer is recited throughout the day, week and year. The middle section (number 4), however, varies. On a weekday, the middle section consists of 13 requests (bakashot) for such things as health, prosperity and justice. On Shabbat and holidays, these 13 requests are replaced by one b rakha that praises God for sanctifying the Sabbath or Festival. From Shabbat to Shabbat, our t fillot (prayers) are largely the same. The service itself is fixed (in Hebrew, keva): services happen at a set time of day, the structure and the words themselves are mostly unchanging. We, on the other hand, are different week to week. World events and interactions with friends and family continually shape and reshape who we are. When we approach our davening (worship) with kavanah (focus, concentration), the words of the siddur, though fixed, can appear renewed and refreshed. For a fuller examination of Jewish prayer, see the introduction to Siddur Sim Shalom, Or Hadash: A Commentary on Siddur Sim Shalom, or choose a book on the book cart, which is located in the Ring Lobby. For a glossary of important Hebrew words and phrases, see pages in Siddur Sim Shalom. 8

11 Music Traditions Synagogue music is central to making prayer meaningful. Recitation without music is dry and monotonous. Chanting our t fillot (prayers) adds color and interest and often a fresh interpretation of the text. The music at Beth El generally follows the traditions of Ashkenazi Jewry (Jews from Eastern Europe). Ashkenazi Synagogue music can be grouped into four categories: 1. cantillation - the chanting of biblical text: Torah (first Five Books), Haftara (the Prophets) and M gillot (from the Writings); 2. MiSinai Tunes - holiday melodies developed from 11th to 14th century Western Europe which have since become universally accepted; 3. nusah hat filla - prayer modes devised in Eastern Europe, standardized by the end of the 18th century; and 4. melodies, niggunim and choral arrangements - composed in recent centuries by individuals in their respective Jewish communities; melodies may vary even from congregation to congregation within a given community. Synagogue music that has become accepted over time roots us in our past. At the same time, because all music is a reflection of the time and place it is composed, the repertoire of synagogue music continues to grow and expand. Newer tunes employed at Beth El tie us to the present and invite us to examine our liturgy with fresh eyes and ears. As you participate in the chants and melodies of our service, we hope you will come to feel a measure of the meaning and spirituality engendered by centuries of singing and davening. For additional background on Jewish synagogue music, refer to Heritage of Music by Judith Kaplan Eisenstein, Concise Encylopedia of Jewish Music by Macy Nulman and Off the Willows by Avraham Soltes. 9

12 RITUALS, REJOICING AND RESPECT Traditional Practices Head Covering: In keeping with tradition, all men are asked to keep their heads covered in the synagogue. This serves as a sign of reverence and awareness of being in God s presence. Kippot (head coverings) or yarmulkes (Yiddish) are provided for your use if you do not have your own. They are located at the entrances of the chapel and main sanctuary. Women are invited to wear a head covering and often do so when ascending the bima for an honor. Prayer Shawl: A tallit (prayer shawl) is worn by Jewish men and some Jewish women. Following the biblical commandment to make tzitzit (knotted fringes) on the corners of garments, the tallit and its tzitzit represent God s protecting shelter and the 613 mitzvot (commandments) incumbent on Jewish adults. Standing: During certain prayers, Jews stand, bow and sometimes sway back and forth (shukkel). We stand out of respect for the Torah or during prayers that ask us to imagine ourselves speaking directly to God. When the congregation as a whole rises, we ask all who are able to rise. During the individual mourner s kaddish, only mourners are required to stand. Bowing serves as a sign of humility and reverence. Congregational singing, the cadence of the Hebrew poetry, becoming enwrapped in the power and beauty of the prayers may all move a davener (worshipper) to sway back and forth. S mahot (Celebrations) Bar and Bat Mitzvah: On most Shabbatot, we are privileged to celebrate a bar or bat mitzvah. Literally, son/daughter of the commandment, this life cycle celebration represents an initiation into the responsibilities and privileges of Jewish adulthood. It offers an opportunity for the bar or bat mitzvah to lead services, chant Torah and Haftara and to give an interpretation of the Torah reading. In addition, the rabbis and the child s parent(s) use this occasion to share words of wisdom with the bar or bat mitzvah. 10

13 Weddings: Upcoming weddings are celebrated with an aufruf. Literally, going up, an aufruf is an opportunity for a bride and groom to demonstrate their commitment to establishing a Jewish home by going up to the Torah to recite the traditional blessings. A Jewish wedding is an occasion for the Jewish community to rejoice. We do so by showering the couple with sweets (thrown softly!), singing and offering a special blessing. Other S mahot: Occasionally, we celebrate a birth, a wedding anniversary or an upcoming trip to Israel during services. Each celebration is accompanied by appropriate blessings and simha songs (words for which can be found beginning on page 61). Derekh Eretz (Proper Conduct) Derekh Eretz (literally, the way of the land ) refers to the correct and respectful way of being and behaving. By practicing derekh eretz in synagogue, school, home, workplace, etc., we strive to create a society built on fundamental Jewish values of kindness, courtesy and modesty. Shabbat and holidays are meant to be holy days, days set apart from the rest of the week. To create an atmosphere of k dusha (sanctity) and in observance of the mitzvot of Shabbat and Jewish holidays, we ask you to refrain from activities that are prohibited on Shabbat or that detract from the day s special nature. Such activities include: writing, smoking, gum chewing, taking photographs and using cell phones or pagers anywhere in the building before, during and after services. Frequent entrances and exits from the sanctuary or chapel can distract others from their concentration on prayer, as can excessive conversation during the services. We ask you, therefore, to help us create a prayerful mood by limiting these behaviors and by participating fully in our services. Respectful dress is an act of derekh eretz and is required in the sanctuary. This means wearing clothing that is appropriately modest and refraining from wearing excessively casual clothing. 11

14 Kabbalat Shabbat SIM SHALOM: pages An Outline of Kabbalat Shabbat Psalms 95-99, 29 Introductory Psalms L kha Dodi Let Us Greet the Sabbath Bride Psalms 92, 93 Special Psalms for Shabbat Mourner s Kaddish Kabbalat Shabbat begins with a series of psalms that help us transition from office and home to shul, from weekday to Shabbat, from work to rest. These six psalms, which correspond to the six days of Creation, help us reflect on God as Creator of the natural world. Turning away from the hectic world of work, errands and activities, we strive to hear in the silence of Shabbat the sound of rivers clapping in exultation, mountains rejoicing in song (Psalm 98) in praise of God s creation. L kha Dodi is the climax of the Kabbalat Shabbat service. In it, we picture Shabbat as a bride and we rejoice as she enters the congregation. Y did Nefesh p. 14 y did nefesh av harahaman, m shokh avdakh el r tzonakh yarutz avdakh k mo ayal, yishtahaveh el mul hadarakh ye erav lo y didutakh minofet tzuf v khol-ta am. hadur, na eh, ziv ha olam, nafshi holat ahavatakh ana, eil na, r fa na lah b har ot lah no am zivakh az tithazeik v titrapei, v hay ta lakh shifhat olam. vatik, yehemu rahamekha, v hus na al bein ohavakh ki zeh kama nikhsof nikhsaf lir ot b tiferet uzakh ana, eili, mahmad libi, husha na, v al titalam. higalei na ufros, haviv, alai et-sukkat sh lomakh ta ir eretz mik vodakh, nagila v nism ha vakh maheir, ahuv, ki va mo eid, v honeini kimei olam. 12 WELCOMING SHABBAT

15 Kabbalat Shabbat SIM SHALOM: pages L khu N ran nah (Psalm 95) p. 15 l khu n ran na ladonai, nari a l tzur yish einu. n kad ma fanav b todah, bizmirot nari a lo. ki eil gadol adonai, umelekh gadol al kol-elohim. asher b yado mehk rei-aretz, v to afot harim lo arba im shana akut b dor, va omar am to ei leivav heim, v heim lo yad u d rakhai. asher nishba ti v api im y vo un el m nuhati. Shiru Ladonai (Psalm 96) p. 16 shiru ladonai shiru shir hadash, shiru ladonai kol-ha aretz. shiru ladonai, bar khu sh mo, bas ru miyom l yom y shu ato. sap ru vagoyim k vodo, b khol-ha amim nifl otav. ki gadol adonai umhulal m od, nora hu al kol-elohim. ki kol-elohei ha amim elilim, vadonai shamayim asa. hod v hadar l fanav, oz v tiferet b mikdasho. havu ladonai mishp hot amim, havu ladonai kavod va oz. havu ladonai k vod sh mo, s u minha uvo u l hatzrotav. hishtahavu ladonai b hadrat kodesh, hilu mipanav kol ha aretz. imru vagoyim adonai malakh, af tikon teiveil bal timot, yadin amim b meisharim. yism hu hashamayim v tageil ha aretz, yir am hayam umlo o. ya aloz sadai v khol-asher bo, az y ran nu kol-atzei ya ar. lifnei adonai ki va, ki va lishpot ha aretz, yishpot teiveil b tzedek, v amim be emunato. Or Zaru a (Psalm 95) p. 17 or zaru a latzaddik, ulyishrei leiv simha. simhu tzaddikim badonai, v hodu l zeikher kodsho. Rom mu (Psalm 99) p. 19 rom mu adonai eloheinu, v hishtahavu l har kodsho, ki kadosh adonai eloheinu. WELCOMING SHABBAT 13

16 Kabbalat Shabbat SIM SHALOM: Pages Mizmor l David (Psalm 29) p. 20 mizmor l david. havu ladonai b nei eilim, havu ladonai kavod va oz. havu ladonai k vod sh mo, hishtahavu ladonai b hadrat kodesh. kol adonai al hamayim, eil hakavod hir im, adonai al mayim rabim. kol adonai bako ah, kol adonai behadar. kol adonai shoveir arazim, vay shabeir adonai et-arzei hal vanon. vayarkideim k mo eigel, l vanon v siryon k mo ben-r eimim. kol adonai hotzeiv lahavot eish. kol adonai yahil midbar, yahil adonai midbar kadeish. kol adonai y holeil ayalot vayehesof y arot, uvheikhalo kulo omeir kavod. adonai lamabul yashav, vayeishev adonai melekh l olam. adonai oz l amo yitein, adonai y vareikh et-amo vashalom. Ana B'kho'ah p. 20 ana, b kho ah g dulat y min kha tatir tz rura. kabeil rinat am kha, sag veinu, tahareinu, nora. L kha Dodi pp l kha dodi likrat kala, p nei shabbat n kab la. shamor v zakhor b dibur ehad, hishmi anu eil ham yuhad. adonai ehad ushmo ehad, l sheim ultiferet v lit hila. l kha dodi likrat kala, p nei shabbat n kab la. likrat shabbat l khu v neil kha, ki hi m kor hab rakha. meirosh mikedem n sukha, sof ma aseh b mahashava t hila. l kha dodi likrat kala, p nei shabbat n kab la. mikdash melekh ir m lukha, kumi tz i mitokh hahafeikha. rav lakh shevet b eimek habakha, v hu yahamol alayikh hemla. l kha dodi likrat kala, p nei shabbat n kab la. hitna ari, mei afar kumi, livhsi bigdei tifarteikh ami, al yad ben-yishai beit halahmi. korva el nafshi g alah. l kha dodi likrat kala, p nei shabbat n kab la. 14 WELCOMING SHABBAT

17 Kabbalat Shabbat hitor ri hitor ri, ki va oreikh kumi ori. uri uri shir dabeiri, k vod adonai alayikh nigla. l kha dodi likrat kala, p nei shabbat n kab la. lo teivoshi v lo tikal mi, ma tishtohahi uma tehemi. bakh yehesu aniyei ami, v nivn ta ir al tilah. l kha dodi likrat kala, p nei shabbat n kab la. v hayu limshisa shosayikh, v rahaku kol-m val ayikh. yasis alayikh elohayikh, kimsos hatan al kala. l kha dodi likrat kala, p nei shabbat n kab la. yamin usmol tifrotzi, v et-adonai ta aritzi. al yad ish ben-partzi, v nism ha v nagila. l kha dodi likrat kala, p nei shabbat n kab la. bo i v shalom ateret ba lah, gam b simha uvtzohola, tokh emunei am s gula, bo i khala, bo i khala. l kha dodi likrat kala, p nei shabbat n kab la. SIM SHALOM: pages Mizmor Shir L Yom HaShabbat (Psalm 92) mizmor shir l yom hashabbat: tov l hodot ladonai, ulzameir l shimkha elyon. l hagid baboker hasdekha, ve emunat kha baleilot. alei-asor va alei-navel, alei higayon b khinor p. 23 tzaddik katamar yifrah, k erez bal vanon yisgeh. sh tulim b veit adonai, b hatzrot eloheinu yafrihu. od y nuvun b seiva, d sheinim v ra ananim yihyu. l haggid ki yashar adonai, tzuri v lo avlata bo. Mikkolot (Psalm 93) p. 24 mikkolot mayim rabbim adirim mishb rei yam, adir bamarom adonai. eidotekha ne emnu m od, l veit kha na ava-kodesh adonai, l orekh yamim. Kaddish Yatom (Mourner s Kaddish) p. 24 WELCOMING SHABBAT 15

18 Ma ariv SIM SHALOM: pages An Outline of the Ma ariv Service Bar khu - Call to Prayer Sh ma and its Blessings Hatzi Kaddish Amida Kaddish Shalem Aleinu Mourner s Kaddish Yigdal - concluding song The ma ariv (evening) service contains two primary elements: 1) the sh ma and its surrounding blessings and 2) the amidah. The sh ma consists of three paragraphs, each from a different passage in the Torah. These three paragraphs are the closest things Jews have to a creed. By reciting them, we affirm our belief in God, the path of serving God (mitzvot) and the reward for this service (holiness). The three paragraphs of the sh ma are introduced by two b rakhot (blessings). The first b rakha speaks of creation, the second of revelation. Following the sh ma are another two b rakhot that speak of redemption and peace, respectively. While different in their poetry, the b rakhot surrounding the morning sh ma follow the same themes as those of the evening sh ma. The core themes of the brakhot surrounding the sh ma - creation, revelation and redemption- are echoed in the Shabbat amida. The ma ariv (evening) amida speaks of the creation of the world. In the shaharit (morning) service, it speaks of God s revelation to Moshe on Mt. Sinai. During minha (afternoon service), the amida speaks of the eternal rest of the messianic age (i.e., redemption). 16 EVENING SERVICE FOR SHABBAT AND FESTIVALS

19 Ma ariv SIM SHALOM: pages Barkhu p. 28 (Hazan) bar khu et-adonai ham vorakh. (Cong.) barukh adonai ham vorakh l olam va ed. (Hazan repeats.) Ma ariv Aravim p. 28 barukh ata adonai eloheinu melekh ha olam, asher bidvaro ma ariv aravim, b hokhma potei ah sh arim, uvitvuna m shaneh itim umahalif et-haz manim, um sadeir et-hakokhavim b mishm roteihem baraki a kirtzono. borei yom valaila, goleil or mip nei hoshekh v hoshekh mip nei or, uma avir yom umeivi laila, umavdil bein yom uvein laila, adonai tz va ot sh mo. eil hai v kayam, tamid yimlokh aleinu l olam va ed. barukh ata adonai hama ariv aravim. Ahavat Olam p. 29 ahavat olam beit yisra eil am kha ahav ta. torah umitzvot, hukim umishpatim otanu limadta. al kein adonai eloheinu b shokhveinu uvkumeinu nasi ah b hukekha, v nismah b divrei toratekha uvmitzvotekha l olam va ed. ki heim hayeinu v orekh yameinu uvahem nehgeh yomam valaila. (v ahavat kha al tasir mimenu l olamim. barukh ata adonai oheiv amo yisra eil.) EVENING SERVICE FOR SHABBAT AND FESTIVALS 17

20 Ma ariv SIM SHALOM: pages Sh ma/v ahavta p. 30 sh ma yisra eil adonai eloheinu adonai ehad. (silently) barukh sheim k vod malkhuto l olam va ed. v ahavta eit adonai elohekha, b khol-l vav kha uvkhol-nafsh kha uvkhol-m odekha. v hayu had varim ha eileh asher anokhi m tzav kha hayom, al l vavekha. v shinantam l vanekha v dibarta bam, b shivt kha b veitekha uvlekht kha vaderekh uvshokhb kha uvkumekha. ukshartam l ot al-yadekha, v hayu l totafot bein einekha. ukhtavtam al-m zuzot beitekha uvish arekha Emet Ve emuna p. 32 emet ve emuna kol-zot... Mi Khamokha p. 32 mi khamokha ba eilim adonai, mi kamokha ne dar bakodesh, nora t hilot osei fele. (malkhut kha ra u vanekha, bokei a yam lifnei moshe. zeh eili anu v am ru:) adonai yimlokh l olam va ed. (v ne emar: ki fada adonai et-ya akov, ug alo miyad hazak mimenu. barukh ata adonai, ga al yisra eil.) 18 EVENING SERVICE FOR SHABBAT AND FESTIVALS

21 Ma ariv SIM SHALOM: pages Hashkiveinu p. 33 hashkiveinu adonai eloheinu l shalom, v ha amideinu malkeinu l hayyim ushmor tzeiteinu uvo einu l hayyim ulshalom mei ata v ad olam. ufros aleinu sukkat sh lomekha. barukh ata adonai, haporeis sukat shalom aleinu v al kol-samo yisra eil v al y rushalayim. V sham ru p. 34 v sham ru v nei yisra eil et hashabbat, la asot et-hashabbat l dorotam b rit olam. beini uvein b nei yisra eil ot hi l olam, ki sheishet yamim asa adonai et-hashamayim v et-ha aretz, uvayom hash vi i shavat vayinafash. Vay dabeir Moshe (for Festivals only) p. 34 Vay dabeir moshe et-mo adei adonai el b nei yisra eil. Amida Shabbat: pp Yom Tov: pp Shalom Rav pp. 38, 44 shalom rav al yisra eil am kha v al kol-yosh vei teiveil tasim l olam, ki ata hu melekh adon l khol-hashalom. v tov b einekha l vareikh et-am kha yisra eil b khol-eit uvkhol-sha a bishlomekha. (barukh ata adonai, ham vareikh et-amo yisra eil bashalom.) EVENING SERVICE FOR SHABBAT AND FESTIVALS 19

22 Ma ariv SIM SHALOM: pages Oseh Shalom p. 38 oseh shalom bimromav, hu ya aseh shalom aleinu v al kol-yisra eil, v imru amein. Vay khulu p. 47 vay khulu hashamayim v ha aretz v khol-tz va am. vay khal elohim bayom hash vi i m lakhto asher asa, vayishbot bayom hash vi i mikol-m lakhto asher asa. vay vareikh elohim et-yom hash vi i vay kadeish oto, ki vo shavat mikol-m lakhto asher bara elohim la asot. Magein Avot p. 47 magein avot bidvaro, m hayei meitim b ma amaro, ha eil (hamelekh) hakadosh she ein kamohu, hameini ah l amo b yom Shabbat kodsho, ki vam ratza l hani ah lahem. l fanav na avod b yir a vafahad, v nodeh lishmo b khol-yom tamid. m on (mei ein) hab rakhot, eil hahoda ot, adon hashalom, m kadeish hashabbat umvareikh sh vi i, umeini ah bikdusha l am m dush nei-oneg, zeikher l ma asei v reishit. 20 EVENING SERVICE FOR SHABBAT AND FESTIVALS

23 Ma ariv SIM SHALOM: Pages Kad sheinu p. 48 (eloheinu veilohei avoteinu, r tzei vimnuhateinu) kad sheinu b mitzvotekha v tein helkeinu b toratekha, sab einu mituvekha v sam heinu bishu atekha, v taheir libeinu l ovd kha be emet. v hanhileinu adonai eloheinu b ahava uvratzon shabbat kodshekha, v yanuhu vah yisra eil m kad shei sh mekha. barukh ata adonai m kadeish hashabbat. Kiddush L Shabbat p. 49 Kiddush L Yom Tov p. 50 barukh ata adonai eloheinu melekh ha olam, borei p ri hagafen. barukh ata adonai eloheinu melekh ha olam, asher bahar banu mikol-am v rom manu mikol-lashon v kid shanu b mitzvotav. vatiten-lanu adonai eloheinu b ahava (shabbatot limnuha u ) mo adim l simha, hagim uzmanim l sason, et-yom (hashabbat hazeh v et-yom) for Sukkot: hag hasukkot hazeh, z man simhateinu, for Sh mini Atzeret and Simhat Torah: hash mini, hag ha atzeret hazeh, z man simhateinu, for Pesah: hag hamatzot hazeh, z man heiruteinu, for Shavu ot: hag hashavu ot hazeh, z man matan torateinu, (b ahava) mikra kodesh, zeikher litzi at mitzrayim. ki vanu vaharta v otanu kidashta mikol-ha amim, (v shabbat) umo adei kodsh kha (b ahava uvratzon) b simha uvsason hinhaltanu. barukh ata adonai, m kadeish (hashabbat v ) yisra eil v haz manim. (Omit the last two nights of Pesah): barukh ata adonai eloheinu melekh ha olam, sheheheyanu v kiy manu v higi anu laz man hazeh. EVENING SERVICE FOR SHABBAT AND FESTIVALS 21

24 Ma ariv SIM SHALOM: pages Aleinu p. 51 aleinu l shabei ah la adon hakol, lateit g dula l yotzeir b reishit, shelo asanu k goyei ha aratzot v lo samanu k mishp hot ha adama, shelo sam helkeinu kahem, v goraleinu k khol-hamonam. va anahnu kor im umishtahavim umodim lifnei melekh malkhei ham lakhim, hakadosh barukh hu, shehu noteh shamayim v yoseid a retz, umoshav y karo bashamayim mima al, ushkhinat uzo b govhei m romim. hu eloheinu ein od. emet malkeinu, efes zulato, kakatuv b torato: v yada ta hayom vahasheivota el l vavekha, ki adonai hu ha elohim bashamayim mima al v al ha aretz mitahat, ein od v ne emar: v haya adonai l melekh al kol-ha aretz, bayom hahu yihyeh adonai ehad ushmo ehad. Kaddish Yatom (Mourner s Kaddish) p. 52 Yigdal p. 53 Adon Olam p EVENING SERVICE FOR SHABBAT AND FESTIVALS

25 Birkhot Hashahar SIM SHALOM: Pages Just as one should not begin physical exercise without first warming up, so too, one should not begin davening (worship) without warming up. The early morning prayers, birkhot hashahar, give us an opportunity to warm up our voices and spirit. They begin with a series of b rakhot (blessings) that trace the process of awakening. These b rakhot thank God for the gift of our bodies and souls; they describe God as providing for our physical needs of sight, strength, clothing, etc. The service continues with a portion of study. The passages for study in our Conservative siddur all focus on g milut hasadim (acts of loving kindness). Their recitation not only fulfills our minimum daily requirement of Torah study, it also points us on the path of righteousness each morning. Birkhot hashahar concludes with the kaddish and special psalm of the day. Modeh/Modah Ani p. 61 modeh/moda ani l fanekha melekh hai v kayam, shehehezarta bi nishmati b hemla, rabba emunatekha. Ma Tovu p. 61 ma tovu ohalekha ya akov, mishk notekha yisra eil. va ani b rov hasd kha avo veitekha, eshtahaveh el heikhal kodsh kha b yir atekha. adonai, ahavti m on beitekha, umkom mishkan k vodekha. va ani eshtahaveh v ekhra a, evr kha lifnei adonai osi. va ani t filati l kha, adonai, eit ratzon. elohim, b rov hasdekha, aneini be emet yish ekha. EARLY MORNING BLESSINGS 23

26 Birkhot Hashahar SIM SHALOM: Pages Elohai N shama p. 63 elohai, n shama shenatata bi t hora hi. ata v ratah, ata y tzartah, ata n fahtah bi, v ata m sham rah b kirbi, v ata atid lit lah mimeni ulhahazirah bi le atid lavo. kol-z man shehan shama v kirbi modeh/moda ani l fanekha, adonai elohai veilohei avotai ribon kol-hama asim, adon kol-han shamot. barukh ata adonai hamahazir n shamot lifgarim meitim. Birkhot Hashahar p. 65 barukh ata adonai eloheinu melekh ha olam, asher natan lasekhvi vina l havhin bein yom uvein laila. barukh ata adonai eloheinu melekh ha olam, she asani b tzalmo. barukh ata adonai eloheinu melekh ha olam, she asani yisra eil. barukh ata adonai eloheinu melekh ha olam, she asani ben-horin/bat-horin. barukh ata adonai eloheinu melekh ha olam, pokei ah ivrim. barukh ata adonai eloheinu melekh ha olam, malbish arumim. barukh ata adonai eloheinu melekh ha olam, matir asurim. barukh ata adonai eloheinu melekh ha olam, zokeif k fufim. barukh ata adonai eloheinu melekh ha olam, roka ha aretz al hamayim. barukh ata adonai eloheinu melekh ha olam, she asa li kol-tzorki. barukh ata adonai eloheinu melekh ha olam, hameikhin mitz adei-gaver. barukh ata adonai eloheinu melekh ha olam, ozeir yisra eil bigvura. barukh ata adonai eloheinu melekh ha olam, oteir yisra eil b tif ara. barukh ata adonai eloheinu melekh ha olam, hanotein laya eif ko ah. 24 EARLY MORNING BLESSINGS

27 Birkhot Hashahar SIM SHALOM: Pages L olam p. 66 l olam y hei adam y rei shamayim baseiteir uvagalui, umodeh al ha emet v doveir emet bilvavo, v yashkeim v yomar. Kaddish D rabbanan p. 71 Ma-Gad lu (Psalm 92 for Shabbat) p. 72 ma-gad lu ma asekha adonai, m od am ku mahsh votekha. Eilekha Sh ma-adonai p. 81 eilekha, adonai ekra, v el-adonai ethanan sh ma-adonai v honneini, adonai heyei-ozeir li. Kaddish Yatom (Mourner s Kaddish) p. 82 EARLY MORNING BLESSINGS 25

28 P sukei D zimra SIM SHALOM: Pages An Outline of P sukei D zimra Barukh She amar - opening blessing Ashrei Psalms Hallelujah, praise God! Az Yashir (Song of the Sea) - Moses song of thanksgiving Nishmat Kol-Hai - Let every breath praise God. Yishtabah - concluding blessing This section opens with one b rakha (blessing) and concludes with another. Between them are a series of readings, most of which are psalms. It is quite a mass of material to cover, and for that reason, we only daven selected t fillot (prayers). The purpose of this section is not necessarily to contemplate each word individually. Instead, the davening is to be mantra-like. Entering the rhythm of the service and getting lost in the words allows for a few mind-calming minutes that prepare the davener for the shaharit service that follows. Barukh She amar p. 83 barukh she amar v haya ha olam, barukh hu. barukh oseh v reishit, barukh omeir v oseh, barukh gozeir umkayeim, barukh m raheim al ha aretz, barukh m raheim al hab riyot, barukh m shaleim sahar tov lirei av, barukh hai la ad v kayam lanetzah, barukh podeh umatzil, barukh sh mo 26 VERSES OF SONG

29 P sukei D zimra Hodu Ladonai (Psalm 136) p. 92 hodu ladonai ki tov ki l olam hasdo. hodu leilohei ha elohim ki l olam hasdo. hodu ladonei ha adonim ki l olam hasdo. l osei nifla ot g dolot l vado ki l olam hasdo. l osei hashamayim bitvuna ki l olam hasdo. l roka ha aretz al hamayim ki l olam hasdo. l osei orim g dolim ki l olam hasdo. et-hashemesh l memshelet bayom ki l olam hasdo. et-hayarei ah v khokhavim l memsh lot balaila ki l olam hasdo. l makei mitzrayim bivkhoreihem ki l olam hasdo. vayotzei yisra eil mitokham ki l olam hasdo. b yad hazaka uvizro a n tuya ki l olam hasdo. l gozeir yam-suf ligzarim ki l olam hasdo. v he evir yisra eil b tokho ki l olam hasdo. v ni eir par o v heilo v yam-suf ki l olam hasdo. l molikh amo bamidbar ki l olam hasdo. l makei m lakhim g dolim ki l olam hasdo. vayaharog m lakhim adirim ki l olam hasdo. l sihon melekh ha emori ki l olam hasdo. ul og melekh habashan ki l olam hasdo. v natan artzam l nahala ki l olam hasdo. nahala l yisra eil avdo ki l olam hasdo. sheb shifleinu zakhar lanu ki l olam hasdo. vayifr keinu mitzareinu ki l olam hasdo. notein lehem l khol-basar ki l olam hasdo. hodu l eil hashamayim ki l olam hasdo. Ashrei p. 96 ashrei yosh vei veitekha, od y hal lukha sela malkhut kha malkhut kol-olamim, umemshalt kha b khol-dor vador. SIM SHALOM: Pages VERSES OF SONG 27

30 P sukei D zimra SIM SHALOM: Pages Psalm 150 p. 100 hal luyah. hal lu eil b kodsho, hal luhu birki a uzo. hal luhu vigvurotav, hal luhu k rov gudlo. hal luhu b teika shofar, hal luhu b neivel v khinor. hal luhu b tof umahol, hal luhu b minim v ugav. hal luhu v tziltz lei-shama, hal luhu b tziltz lei t ru a. kol han shama t halleil yah, hal luyah. Az Yashir-Moshe p. 102 az yashir moshe uvnei yisra eil et hashira hazot ladonai, vayom ru leimor: ashira ladonai ki-ga o ga a, sus v rokh vo rama vayam. ozi v zimrat yah, vay hi-li lishu a; zeh eili v anveihu, elohei avi va arom menhu. (for Festival only): HaEil b ta atzumot Uzekha p. 105 ha eil b ta atzumot uzekha, hagadol bikhvod sh mekha, hagibor lanetzah v hanora b nor otekha, hamelekh hayosheiv al kisei ram v nisa. B fi Y sharim p. 105 b fi y sharim tithalal, uvdivrei tzaddikim titbarakh, uvilshon hasidim tit romam, uvkerev k doshim titkadash. L hodot L halleil p. 105 l hodot l haleil l shabei ah, l fa eir l romeim l hadeir l vareikh l alei ulkaleis al kol-divrei shirot v tishb hot david ben-yishai avd kha m shihekha. 28 VERSES OF SONG

31 Shaharit An Outline of the Shaharit Service Bar khu - Call to Worship Sh ma and its Blessings Amida Kaddish Shalem SIM SHALOM: Pages Like the ma ariv service (see p. 16), shaharit is constructed around an unchanging core known as the matbei a shel t fillah. It consists of the sh ma with its surrounding blessings and the amida. The three paragraphs of the sh ma outline the basics of our faith. Taken directly from the Torah, the sh ma is a record of words spoken to our Israelite ancestors and to us by God. In the amida, on the other hand, it is not God but humans who speak. In this quiet moment of reflection, we stand before God and address God directly with words of praise, petition and thanksgiving. Traditionally, the amida is recited first individually and then repeated by the hazan (cantor). This practice reflects a fundamental notion of Jewish prayer - it is both a personal and a communal experience. The shaharit service opens with the bar khu, the call to prayer. Barkhu p. 107 (Hazan) bar khu et-adonai ham vorakh. (Cong.) barukh adonai ham vorakh l olam va ed. (Hazan repeats.) barukh ata adonai eloheinu melekh ha olam, yotzeir or uvorei hoshekh, oseh shalom uvorei et-hakol. MORNING SERVICE 29

32 Shaharit SIM SHALOM: Pages Eil Adon p. 108 eil adon al kol-hama asim, barukh umvorakh b fi kol-n shama. godlo v tuvo malei olam, da at utvuna sov vim oto. hamitga eh al hayot hakodesh, v nehdar b khavod al hamerkava. z khut umishor lifnei khis o, hesed v rahamim lifnei kh vodo. tovim m orot shebara eloheinu, y tzaram b da at b vina uvhaskeil. ko ah ugvura natan bahem, lihyot mosh lim b kerev teiveil. m lei im ziv umfikim nogah, na eh zivam b khol-ha olam. s meihim b tzeitam v sasim b vo am, osim b eima r tzon konam. p eir v khavod not nim lishmo, tzohola v rina l zeikher malkhuto. kara lashemesh vayizrah or, ra a v hitkin tzurat hal vana. shevah not nim lo kol-tz va marom, tif eret ugdula, s rafim v ofanim v hayot hakodesh Titbarakh Tzureinu p. 110 titbarakh tzureinu malkeinu v go aleinu, borei k doshim. Kadosh Kadosh Kadosh p. 110 kadosh kadosh kadosh adonai tz va ot, m lo khol-ha aretz k vodo. Or Hadash p. 110 or hadash al tziyon ta ir, v nizkeh khulanu m heira l oro. (barukh ata adonai, yotzeir ham orot.) 30 MORNING SERVICE

33 Shaharit SIM SHALOM: Pages Ahava Rabba p. 111 ahava rabba ahavtanu, adonai eloheinu, hemla g dola viteira hamalta aleinu. avinu malkeinu, ba avur avoteinu shebat hu v kha vat lam deim hukei hayyim, kein t honeinu utlam deinu. avinu ha av harahaman, ham raheim, raheim aleinu v tein b libeinu l havin ulhaskil, lishmo a, lilmod ul lameid, lishmor v la asot ulkayeim et-kol-divrei talmud toratekha b ahava. v ha eir eineinu b toratekha, v dabeik libeinu b mitzvotekha, v yaheid l vaveinu l ahava ulyir a et-sh mekha, v lo neivosh l olam va ed. ki v sheim kodsh kha hagadol v hanora batahnu, nagila v nism ha bishu atekha. vahavi einu l shalom mei arba kanfot ha aretz, v tolikheinu kom miyut l artzeinu, ki eil po eil y shu ot ata, uvanu vaharta mikol-am v lashon, v keiravtanu l shimkha hagadol sela be emet, l hodot l kha ulyahedkha b ahava. (barukh ata adonai, haboheir b amo yisra eil b ahava.) Sh ma/v ahavta p. 112 sh ma yisra eil adonai eloheinu adonai ehad. (silently) barukh sheim k vod malkhuto l olam va ed. v ahavta eit adonai elohekha, b khol-l vav kha uvkhol-nafsh kha uvkhol-m odekha. v hayu had varim ha eileh asher anokhi m tzav kha hayom, al l vavekha. v shinantam l vanekha v dibarta bam, b shivt kha b veitekha uvlekht kha vaderekh uvshokhb kha uvkumekha. ukshartam l ot al-yadekha, v hayu l totafot bein einekha. ukhtavtam al-m zuzot beitekha uvish arekha. MORNING SERVICE 31

34 Shaharit SIM SHALOM: Pages Vayomeir Adonai p. 113 vayomeir adonai el-moshe leimor: dabeir el-b nei yisra eil v amarta aleihem v asu lahem tzitzit al-kanfei vigdeihem l dorotam, v nat nu al-tzitzit hakanaf p til t kheilet. v haya lakhem l tzitzit ur item oto uzkhartem et-kol-mitzvot adonai va asitem otam, v lo taturu aharei l vavkhem v aharei eineikhem asher-atem zonim ahareihem. l ma an tizk ru va asitem et-kol-mitzvotai, vihyitem k doshim leiloheikhem. ani adonai eloheikhem asher hotzeiti etkhem mei eretz mitzrayim lihyot lakhem leilohim, ani adonai eloheikhem. (adonai eloheikhem emet.) Malkeinu Melekh Avoteinu p. 113 malkeinu melekh avoteinu, go aleinu go eil avoteinu, yotz reinu tzur y shu ateinu, (podeinu umatzileinu, mei olam sh mekha, ein elohim zulatekha.) Ram V nissa p. 114 ram v nissa, gadol v nora, mashpil gei im umagbi ah sh falim, motzi asirim, ufodeh anavim, v ozeir dallim, v oneh l amo b eit shav am eilav. (t hillot l eil elyon barukh hu umvorakh. moshe uvnei yisra eil l kha anu shira b simha rabba, v am ru khulam): 32 MORNING SERVICE

35 Shaharit SIM SHALOM: Pages Mi Khamokha p.114 mi khamokha ba eilim adonai, mi khamokha ne dar bakodesh, nora t hilot, osei fele. (shira hadasha shib hu g ulim l shimkha al s fat hayam. yahad kulam hodu v himlikhu v am ru:) adonai yimlokh l olam va ed. Tzur Yisra eil p. 114 tzur yisra eil, kuma b ezrat yisra eil, ufdei khinum kha y huda v yisra eil. go aleinu adonai tz va ot sh mo k dosh yisra eil. (barukh ata adonai, ga al yisra eil.) Amida Shabbat: p Yom Tov: p Avot ug vurot barukh ata adonai eloheinu veilohei avoteinu, elohei avraham elohei yitzhak veilohei ya akov, elohei sara elohei rivka elohei raheil veilohei lei a, ha eil hagadol hagibor v hanora eil elyon, gomeil hasadim tovim v konei hakol, v zokher hasdei avot umeivi go eil livnei v neihem l ma an sh mo b ahava. melekh ozeir ufokeid umoshi a umagein. barukh ata adonai magein avraham ufokeid sara. ata gibor l olam adonai, m hayei meitim ata rav l hoshi a. from Sh mini Atzeret until Pesah, include: mashiv haru ah umorid hagashem. pp. 115b, 123b MORNING SERVICE 33

36 Shaharit SIM SHALOM: Pages m khalkeil hayyim b hesed, m hayei meitim b rahamim rabim, someikh nof lim v rofei holim umatir asurim, umkayeim emunato lisheinei afar. mi khamokha ba al g vurot umi domeh lakh, melekh meimit umhayeh umatzmi ah y shu a. v ne eman ata l hahayot meitim. barukh ata adonai m hayei hameitim. K dusha pp. 116, 124 n kadeish et-shimkha ba olam, k shem shemakdishim oto bishmei marom, kakatuv al yad n vi ekha, v kara zeh el zeh v amar: kadosh kadosh kadosh adonai tz va ot, m lo khol-ha aretz k vodo. az b kol ra ash gadol adir v hazak mashmi im kol, mitnas im l umat s rafim, l umatam barukh yomeiru: barukh k vod adonai mim komo. mim kom kha malkeinu tofi a v timlokh aleinu ki m hakim anahnu lakh. matai timlokh b tziyon, b karov b yameinu l olam va ed tishkon. titgadal v titkadash b tokh y rushalayim ir kha l dor vador ulneitzah n tzahim. v eineinu tir ena malkhutekha, kadavar ha amur b shirei uzekha, al y dei david m shi ah tzidkekha. yimlokh adonai l olam, elohayikh tziyon l dor vador, hal luyah. l dor vador naggid godlekha, ulneitzah n tzahim k dushat kha nakdish. v shivhakha eloheinu mipinu lo yamush l olam va ed, ki eil melekh gadol v kadosh ata. barukh ata adonai, ha eil hakadosh. (On Shabbat Shuva: barukh ata adonai, hamelekh hakadosh.) 34 MORNING SERVICE

37 Shaharit SIM SHALOM: Pages Yismah Moshe p. 117 yismah moshe b matnat helko, ki eved ne eman karata lo. k lil tif eret b rosho natata, b omdo l fanekha al har sinai. ushnei luhot avanim horid b yado, v khatuv bahem sh mirat shabbat, v khein katuv b toratekha: V sham ru p. 117 v sham ru v nei yisra eil et-hashabbat la asot et-hashabbat l dorotam b rit olam. beini uvein b nei yisra eil ot hi l olam ki sheishet yamim asa adonai et-hashamayim v et-ha aretz, uvayom hash vi i shavat vayinafash Am M kad shei p. 117 am m kad shei sh vi i, kulam yisb u v yitan gu mituvekha. v hash vi i ratzita bo v kidashto, (hemdat yamim oto karata, zeikher l ma asei v reishit.) R tzei p. 117 (eloheinu veilohei avoteinu, r tzei vimnuhateinu.) kad sheinu b mitzvotekha v tein helkeinu b toratekha, sab einu mituvekha v sam heinu bishu atekha, v taheir libeinu l ovd kha be emet. v hanhileinu adonai eloheinu b ahava uvratzon shabbat kodshekha, (barukh ata adonai m kadeish hashabbat.) MORNING SERVICE 35

38 Shaharit SIM SHALOM: Pages V khol Hahayyim pp. 119, 127 v khol hahayyim yodukha sela, vihal lu et shimkha be emet, ha eil y shu ateinu v ezrateinu sela. (barukh ata adonai, hatov shimkha ulkha na eh l hodot.) Sim Shalom pp. 120, 127 sim shalom ba olam, tova uvrakha, hein vahesed v rahamim aleinu v al kol-yisra eil amekha. bar kheinu avinu kulanu k ehad b or panekha, ki v or panekha natata lanu, adonai eloheinu, torat hayyim v ahavat hesed, utzdaka uvrakha v rahamim v hayyim v shalom. v tov b einekha l vareikh et-am kha yisra eil b khol-eit uvkhol-sha a bishlomekha. (barukh ata adonai, ham vareikh et-amo yisra eil bashalom.) Ata V hartanu (for Festivals only) p. 125 ata v hartanu mikol-ha amim, ahavta otanu v ratzita banu, v romamtanu mikol-hal shonot, v kidashtanu b mitzvotekha, v keiravtanu malkeinu la avodatekha, v shimkha hagadol v hakadosh aleinu karata. 36 MORNING SERVICE